بسم الله الرحمن الرحيم
والصلاة
والسلام على خاتم النبيين
وعلى
اهل بيته الطيبين الطاهرين المظلومين
والعاقبة
للمتقين
The words mu’jiza
and karama do not figure in the vocabulary of the Quran al-Karim or even
the Ahadith. These are terms that were devised later on by the Ulama. Mu’jiza refers
to a miracle that occurs at the hand of a prophet, and linguistically connotes
something that humbles the human intellect. Karama is the term used to refer to
a miracle that occurs at the hand of a saint. Traditionalist Ulama generally hold
the view that the mu’jizat and karamat of the prophets and saints are necessarily
supernatural, meaning, they defy the natural or physical laws. With regard to physical
laws, there are two significant positions among the Muslims. The first one,
which I also subscribe to, is the idea that Allah Most High has instituted
certain laws which regulate the cosmos and only He is able to break them. The
second view, popularized by Ghazali, is that there are no actual physical laws
that govern the cosmos, rather, everything that occurs is being done directly
by Allah according to His will. For instance, fire does not burn by its nature
or because of any specific natural law that has been put in place, it only burns
because at that moment Allah has made it such that it will burn, and when
Abraham was put in the fire, Allah at that moment made the fire such that it
would be cool rather than burn:
قُلْنَا
يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَىٰ إِبْرَاهِيمَ۞
We said: “O fire be cool and safe for Abraham”
(Sura 21:69)
I reject this
philosophy of occasionalism which denies secondary causation because
it has no basis in the Quran al-Karim. Our holy text actually speaks of the
institution of physical laws and affirms the reality of secondary causation.
This is not the deny that Allah Most High is the Creator of all things and
nothing is independent of Him. He controls everything, but has Himself
instituted a range of physical laws to govern the cosmos according to His will.
Returning to the subject of “miracles”, the term used in the Qur’an al-Karim is
ayah (sign). Muslims should in fact avoid the term “miracle” and prefer
the term “sign”. And a sign is not necessarily something supernatural or even
extraordinary, but there are examples of divine signs which are absolutely
ordinary or natural:
هُوَ الَّذِي جَعَلَ الشَّمْسَ
ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُوا عَدَدَ السِّنِينَ
وَالْحِسَابَ ۚ مَا خَلَقَ اللَّـهُ ذَٰلِكَ إِلَّا بِالْحَقِّ ۚ يُفَصِّلُ الْآيَاتِ
لِقَوْمٍ يَعْلَمُونَ۞
He is the One Who made the sun a shining light and the
moon a derived light and determined for it phases that you may know the number
of years and calculation. Allah has not created this except in truth. He details
the Signs for a people who know.
(Sura 10:5)
None of the “signs”
detailed in this verse are supernatural. Allah says that He has determined for
the moon phases, a reference to the effect of the physical laws which govern
our perception of the moon here from planet Earth. The point I would like to
make is that there isn’t a single instance in the Quran al-Karim where Allah
says that He breaks the physical laws which He Himself created and instituted
to govern this cosmos in order to bring about a miracle or sign. That is
something that has been presumed by the traditionalist theologians and Ulama. When
Allah told the fire to become cool for Abraham, traditionalists assume that at
that moment He suspended the physical laws which govern the effect of
fire. Rather than admitting that the human intellect cannot fathom all of the
physical laws and all the potential effects that can be brought about given
different factors and interplay between them, they instead presume that the
physical laws must have been momentarily suspended in order for something they
would describe as a “miracle” to occur. Here I am not discounting the
possibility of the supernatural, meaning the suspension of physical laws, but
only questioning the human intellect’s ability to determine what exactly is an
example of something that is supernatural. The inherent limitation of the human
intellect has to be admitted. A mu’jiza does indeed baffle and humble
the human intellect, but that doesn’t necessarily mean it is something
supernatural. The Quran al-Karim mentions some of the physical laws
which Allah has instituted. One of them is the fact that the deceased cannot return
to the world once the decree of death has been pronounced upon any soul:
وَحَرَامٌ عَلَىٰ قَرْيَةٍ
أَهْلَكْنَاهَا أَنَّهُمْ لَا يَرْجِعُونَ۞
And it is forbidden for a township We destroyed that they
should ever return
(Sura 21:95)
The use of the
word haram (forbidden) in this Verse clearly indicates that this is an
example of a permanent physical law that can never be suspended or discontinued
until the end of this world. In other words, it is impossible for the
deceased to return to this world, once the decree of death has been determined
for them (Sura 39:42). There is no reason to assume that all the amazing things
mentioned in the Quran al-Karim, such as the fire becoming cool for Abraham or
the prophet Jonas surviving in the belly of the whale, are examples of the
supernatural. In fact there is indication that the latter event in particular
was not supernatural. The Quran al-Karim mentions that after prophet Jonas was
vomited out of the whale’s belly and was cast ashore, he was naturally sick:
فَنَبَذْنَاهُ
بِالْعَرَاءِ وَهُوَ سَقِيمٌ۞
So We threw him onto the open shore while he was ill.
(Sura 37:145)
Had the
survival of prophet Jonas in the belly of the whale been something
supernatural, defying the physical and natural laws, we would expect prophet
Jonas to have emerged from the whale perfectly alright. The fact that he was
sick and perhaps close to death indicates that his “miraculous” survival may
have been “miraculous” but certainly not supernatural or otherwise impossible.
Incidentally, the Bible mentions the duration of time in which prophet Jonas
was in the belly of the “great fish”, but the Quran al-Karim does not. Science
may discount the supernatural, but it doesn’t discount the extraordinary. By
the terms “extraordinary” and “unusual”, I mean something that is rare, including
singularities, but not impossible. The Arabic term is khawariq al-adah. The
virgin birth of the Messiah son of Mary was surely something extraordinary and
unusual, but not supernatural. Biologists themselves are just beginning to
scratch the surface on discovering how it may be possible for a birth to occur
without the male agency. What makes the birth of the Messiah a “sign” from our
point of view is the fact that the virgin Mary was given news of this birth
prior to becoming pregnant. The extremely high improbability of something that
is technically possible, especially when one factors in its occurrence having
been predicted, is what makes something a compelling sign. If one predicts that
the sun will rise tomorrow, that can hardly be compared to predicting the exact
time and place of an earthquake days in advance. Both are possibilities, but
the fulfilment of the latter prediction is a “sign”.
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