The word muʿjizah (miracle) is derived from iʿjāz, and functions as an active participle (ism fāʿil), meaning ‘that which renders powerless’ or ‘incapable.’ In general usage, it refers to any grand and extraordinary occurrence. In technical (Islamic theological) terminology, it denotes a supernatural event that lies beyond human capacity and is manifested by the will of Allah through His Prophets. According to our scholarly tradition, the concepts and applications encompassed by this term are as follows:
Excerpts from some eminent scholars are presented:
Allama Saad al-Din Taftazani (793 AH) writes in Sharh al-Aqaid al-Nasafi:
A miracle is an event that occurs against the norm. It manifests at the hands of one who claims prophethood. The purpose of this is to invite the deniers (of prophethood) to present the like of this (event against the norm) and for them to be unable to do so. (125)
Ali bin Muhammad al-Sharif al-Jurjani (816 AH) in his renowned book Mu‘jam al-Ta‘arifaat defined a miracle with these words:
A miracle is an extraordinary event that encompasses an invitation to goodness and blessing, and it is associated with the claim of prophethood. Its purpose is to manifest the truthfulness of the one who claims to be a messenger of Allah. (184)
Imam Jalal al-Din al-Suyuti (849 Hijri) has written:
A miracle is defined as such an extraordinary occurrence that includes a challenge and cannot be countered. (Al-Itqan fi ‘Ulum al-Qur’an 2/311)
In Muhammad Ali Thanwi’s (1158 AH) compilation Kashaf Istilahaat al-Funoon, it is stated:
Miracle: In Islamic law, this refers to the extraordinary event that manifests at the hands of someone claiming prophethood and supports their claim. (1575)
Imam Shah Waliullah has clarified the nature and necessity of the miracles of the Prophets with the example of a physician and medicine. In Hujjatullah al-Balighah, he writes:
In this matter (of prophecy), the example of Allah is like that of a master whose slaves have fallen ill. Therefore, he has instructed one of his particular workers to make them obligated to drink medicine, regardless of whether they wish to take it or refuse. Thus, if he exercises strictness in this matter, he will be justified. However, complete benevolence demands that before strictness, he should explain to them that they are ill and that this medicine is beneficial for them. Furthermore, he should manifest some miraculous events, which would convince them of the truthfulness of his words. That is, he should mix sweetness in the medicine. As a result, the slaves will carry out the duties they are commanded with full insight and willingness. Hence, it is clear that the occurrence of miracles, acceptance of prayers, and other similar matters are outside the essence of prophecy, though in most cases they are included among the causes and requirements of prophecy. (2/64)
Shah Abdul Haq Muhaddith Dehlvi states:
A miracle is referred to as an extraordinary event that manifests at the hands of one who claims to be a prophet, with the purpose of a challenge. The meaning of a challenge is to match someone in an endeavor and to overcome the opponent by making them powerless. It is researched that a challenge is not a condition for a miracle. (Madarij al-Nubuwwah 1/229)
Maulana Shabbir Ahmad Usmani writes:
The prophet who claims, ‘I am a prophet... there is no path to salvation without following me,’ presents this reasoning that Allah, the Almighty, will manifest through my hands and tongue things that are contrary to His usual practice, and the world will be unable to bring forth an example like it. If then, observation aligns with this, it is effectively God’s endorsement of his claim. In truth, a miracle is the practical verification of a prophet’s claim. (I‘jaz al-Qur’an, 31)
After the detailed explanation of the meaning and concept of ‘miracle,’ it is now essential to know that this is not a term used in the Qur’an. It is a word from the Arabic language, and several styles of speech in the divine texts mention it. However, as far as the aforementioned terminological meaning is concerned, neither this word nor any of its derivatives have been used in the Qur’an in this sense.
The same situation applies to the books of Hadith. This term has also not been used in them. However, the scholars of Hadith have used this term for the titles of chapters.
For this reason, some scholars maintain that the term ‘miracle’ should be avoided when referring to the extraordinary acts of prophets. Syed Sulaiman Nadvi, under the heading In waqiyat ka istilahi naam (The Terminological Name of These Events) in Seerat-un-Nabi, writes:
The extraordinary conditions and actions manifested by the esteemed prophets, peace be upon them, are generally referred to by the term ‘miracle.’ However, this terminology is incorrect in several respects. Firstly, because this term is neither used in the Qur’an nor in Hadiths, where instead the words āyāt (sign) and burhān (proof) are utilized, which aptly convey their meaning. Scholars of hadiths have used the terms dalāil (evidence) and ‘alamāt (indicators) in place of these, which are synonymous with the Qur’anic language. Secondly, due to its common usage, the word muʿjizah has acquired certain mental associations that are not accurate in reality. For example, among the general public, there exists the notion that a miracle is an act performed by the Prophet himself, emerging specifically from his own body or limbs. In fact, it should be said that many intellectual objections raised against the concept of muʿjizah arise from the misuse or misunderstanding of the term itself. Most importantly, what we truly need is a comprehensive term that encompasses all the distinctive qualities of Prophethood—its states, perceptions, and actions—whether they are extraordinary or within the natural order. The word muʿjizah, however, is not broad enough to encompass all of this. ...Yet, since the term muʿjizah has become widely accepted in our language, it cannot be altogether discarded either. (3/21-22)
For this concept, the term āyah is used in the Book of Allah, which means a sign. However, it does not only refer to the signs manifested at the hands of the prophets. Included within its scope are the signs that appear daily in the universe and human selves, as well as the extraordinary signs that Allah directly manifests. Furthermore, the same term āyah is also used for the verses of the Holy Qur’an.
The question now arises whether the term ‘miracle’ is appropriately applied to the event of the splitting of the moon. In light of the aforementioned definitions, the answer would be negative. The reason for this is that, according to these definitions, a miracle is an extraordinary event that occurs at the hands of a prophet by the command of Allah. The splitting of the moon is, without a doubt, an extraordinary event and occurred by Allah’s command, but it is clear from the Qur’an and Hadith that the agency of the Prophet Muhammad (PBUH) was not employed for it. If Allah willed, He could have employed His Prophet’s agency for it, as has been the case in numerous other miracles mentioned in the Qur’an and Hadith. If Allah, in His wisdom, did not do so, we should describe it as a sign of Allah rather than a miracle. For example, the reviving of the dead by Jesus (PBUH) is undoubtedly called his miracle, but his birth without a father is not referred to as his miracle; rather, it is considered a sign of Allah.