The Divine Signs that Manifest in the Inner Self and the Universe at the Hands of the Prophets

The third form of Allah’s signs consists of those extraordinary and unusual manifestations that Allah grants to His prophets. In essence, these are the same kind of astonishing and mind-blowing phenomena that appear directly from the hand of Divine Power. The only difference is that their appearance involves the mediation of the prophets. In other words, Allah entrusts the reins of affairs, so to speak, into the hands of the prophet. Consequently, whatever manifests in the realm of the visible does so through his intercession. A charming example of this is the following command given by Allah to Moses (Moses), PBUH. It is stated:

فَاَسْرِ بِعِبَادِيْ لَيْلًا اِنَّكُمْ مُّتَّبَعُوْنَ. وَاتْرُكِ الْبَحْرَ رَهْوًا اِنَّهُمْ جُنْدٌ مُّغْرَقُوْنَ.

It was directed: “So, depart with My servants during the night and be aware that you will be followed. And, yes leave the sea at ease [once you cross it]. Undoubtedly, this is now an army destined to drown.” (44:23-24)

This means that after leading the Israelites out, keep calming the river with your staff.

Javed Ahmed Ghamidi writes in explanation of this command:

There is a clear statement in both the Qur’an and the Bible that the water of the sea was parted by strong winds for Moses (PBUH) and his people to cross. This command was given on this basis, and as a result, as soon as the Israelites had crossed, the parted water returned and engulfed Pharaoh and his armies, who had, by then, reached the middle of the sea in pursuit of the Israelites. If you reflect upon this, the style of the command is such that it is as if the sea was placed under the Prophet’s control at that time, and if it was to be calm, it would only be with his permission. (Al-Bayan 4/483-484)

These are the same signs manifested through the prophets, which are termed as miracles in technical terms.^[4] They hold the status of bayyināt, meaning clear and shining evidences, which are equally credible for the learned and unlearned, the supporter and the opponent alike. Intelligent people endowed with the blessing of faith and those with a sound nature do not demand them; however, they become a source of reward or an increase in faith for them. Deniers and adversaries are the ones who seek them. Therefore, Allah, in accordance with His wisdom and will, sends them down for reminding, warning, disciplining, or punishing them.

The esteemed teacher has written in clarification of this matter:

The personality of the Prophet is the ultimate manifestation of humanity, and his invitation is based on human nature... Whatever he says to people, he does so at the highest standard of reason and insight, and it is about those things from which humans are often heedless or tend to forget. Furthermore, there is no background of acquisition or learning behind his prophethood. Therefore, any person with a sound nature does not find it difficult to recognize him. When the heart and mind of a person is awakened, the face and voice of the Prophet is indeed a miracle.

However, along with this, Allah Almighty also grants him such clear signs that even if the opponents do not verbally acknowledge them, they are left with no path other than to believe in his truthfulness. (Meezan 133-134)

The guidance obtained from the Qur’an regarding the nature and reality of these signs or miracles can be summarized in the following points.

Firstly, although these miracles manifest through the prophets, they are entirely by the will of Allah. The nature, impact, and time and place of these miracles are determined by Allah’s command. Prophets and messengers only manifest them when they receive an instruction from Allah. The role of the prophet in their manifestation and occurrence is merely to perform actions like striking a staff upon a stone, casting it on the ground, throwing a handful of sand towards the army of disbelievers, or reciting the divinely revealed words. In Surah Al-Maidah, Allah mentions the event that will occur on the Day of Judgment when the miracles granted to Jesus (PBUH), to establish proof against the Christians will be recounted. On this occasion, the words bi-idhnī (by My permission) will be repeated frequently. The purpose of this will be to emphasize that the miracles upon which they based their claim of associating Jesus with the divinity of Allah were indeed from Allah and dependent on His command. The Christians committed an unforgivable offense by attributing them to Jesus (PBUH). It is stated:

اِذْ قَالَ اللّٰهُ يٰعِيْسَي ابْنَ مَرْيَمَ اذْكُرْ نِعْمَتِيْ عَلَيْكَ وَعَلٰي وَالِدَتِكَ اِذْ اَيَّدْتُّكَ بِرُوْحِ الْقُدُسِ تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًاﵐ وَاِذْ عَلَّمْتُكَ الْكِتٰبَ وَالْحِكْمَةَ وَالتَّوْرٰىةَ وَالْاِنْجِيْلَﵐ وَاِذْ تَخْلُقُ مِنَ الطِّيْنِ كَهَيْـَٔةِ الطَّيْرِ بِاِذْنِيْ فَتَنْفُخُ فِيْهَا فَتَكُوْنُ طَيْرًاۣبِاِذْنِيْ وَتُبْرِئُ الْاَكْمَهَ وَالْاَبْرَصَ بِاِذْنِيْﵐ وَاِذْ تُخْرِجُ الْمَوْتٰي بِاِذْنِيْﵐ وَاِذْ كَفَفْتُ بَنِيْ٘ اِسْرَآءِيْلَ عَنْكَ اِذْ جِئْتَهُمْ بِالْبَيِّنٰتِ فَقَالَ الَّذِيْنَ كَفَرُوْا مِنْهُمْ اِنْ هٰذَا٘ اِلَّا سِحْرٌ مُّبِيْنٌ.

When God will say: “O Jesus son of Mary! Recall the favor I bestowed on you and on your mother at the time when I helped you through the Holy Spirit; you would talk even in the cradle [as a prophet] and also when you were advanced in age. And, at the time, when I taught you the law and the wisdom which is the Torah and the Gospel. And, at the time, when at My directive, you would fashion from clay the model of a bird, then would breathe into it and it would become a living bird at My directive; and you would cure the born-blind and those inflicted with leprosy with My directive; and, at the time, when you would restore the dead to life with My directive. And, at the time, when I withheld the Israelites from harming you when you came to them with clear signs and their disbelievers said: Nothing! This is but plain sorcery.” (5:110)

In explaining the permission of Allah at this point, Imam Amin Ahsan Islahi writes:

All these matters will be addressed to Jesus (PBUH) by Allah on the Day of Judgment to establish a proof against the Christians. In the presence of Jesus (PBUH), it will be made clear to the Christians that every favor bestowed upon Jesus (PBUH) and his mother was from Allah. The miracles he showed were all demonstrated by the permission and command of Allah, and the dangers that the Jews put him in were only averted by Allah. Then, when all of this was done by Allah, and Jesus (PBUH) himself is the greatest witness to it, the Christians should explain on whose authority they turned him into God. The repetition of bi idhnī (by My permission) is most eloquent. Allah will reiterate this for each matter, and on each of these matters, the Jesus (PBUH) will only say Amanna wa saddaqna (We believe and affirm). Thus, the same miracles based on which the Christians made Jesus (PBUH) God, when they were all conducted by the ‘permission’ of God, and the performer of the miracles himself acknowledges it, then what remains for the Christians except disgrace and humiliation? (Tadabbur-e-Qur’an 2/607)

Secondly, they cannot be considered the pinnacle of knowledge and skill. Neither can they be dismissed as tricks or illusions, nor can they be rejected by labeling them as magic and sorcery. Even experts in these fields are compelled to acknowledge their authenticity and decisiveness. They admit that these matters are beyond the level of acquisition and learning, and transcend magic and sorcery. Javed Ahmed Ghamidi writes:

These miracles cannot be dismissed by anyone as mere magic or the pinnacle of a craft or art. This is because the true nature of such arts and sciences is best understood by their experts. Even they find themselves compelled to admit their incapacity in the face of such miracles. Regarding the two miracles of Moses (PBUH) mentioned earlier, Pharaoh attempted to nullify their effect using the same examination. The Qur’an narrates that Pharaoh sent emissaries throughout the kingdom to gather expert magicians and presented them on the day of the gathering for a challenge. He made such arrangements with the expectation of victory. However, when the magicians saw the staff of Moses swallowing their illusions, they prostrated involuntarily and declared their belief in the Lord of Moses and Aaron. This belief was so firm because it emerged from witnessing the reality with their own eyes. Therefore, when Pharaoh threatened them, saying he would cut their hands and feet on opposite sides and crucify them on the trunks of palm trees, the same magicians, who moments earlier humbly requested rewards from him, cried out that after witnessing the difference between the glowing moon and the radiant sun, they feared nothing anymore.

قَالُوْا لَنْ نُّؤْثِرَكَ عَلٰي مَا جَآءَنَا مِنَ الْبَيِّنٰتِ وَالَّذِيْ فَطَرَنَا فَاقْضِ مَا٘ اَنْتَ قَاضٍﵧ اِنَّمَا تَقْضِيْ هٰذِهِ الْحَيٰوةَ الدُّنْيَا. اِنَّا٘ اٰمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطٰيٰنَا وَمَا٘ اَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِﵧ وَاللّٰهُ خَيْرٌ وَّاَبْقٰي.

The magicians replied: “We shall certainly not give you preference over those clear signs that have come before us nor over the Being Who has created us. So, do what you want to. Whatever you can do relates to this world. We have professed faith in our Lord so that He may forgive our sins and also forgive the magic to which you have compelled us. God only is better and eternal.” (20:72-73) (Meezan 136)

Thirdly, a major purpose of these miracles is to establish a conclusive argument against the deniers and opponents. This means that those who are not paying attention to the arguments of reason and nature and are unjustifiably demanding signs, will have no excuse left to deviate from the truth. Consequently, after their occurrence, there is no room left for denial. Even if they verbally reject them, their hearts and minds are compelled to acknowledge them. These become more evident than the sun and stand as equally compelling evidence for both the common and the elite. An aspect of this conclusive argument is also to give the deniers another opportunity to embrace faith. Thus, when the deniers demand punishment from the Prophet and express in front of him that if the threat of punishment is true, then bring that punishment, in response, instead of the punishment, tangible miracles are shown to them to draw their attention to the certainty of the punishment. This is a manifestation of mercy from Allah. The purpose is that those whose eyes have not opened to the clear arguments of reason and nature might open upon witnessing these extraordinary events and be inclined to accept faith. An example of this is the manifestation of the she-camel in the nation of Thamud. Imam Amin Ahsan Islahi writes about this:

This she-camel was designated as a sign of punishment in response to the nation’s demand for punishment, as we have mentioned. Therefore, it is stated explicitly in the Qur’an that when the leader of Thamud hamstrung it, the divine punishment arrived on the third day...

In response to the demand for punishment, the designation of a sign instead of punishment was evidence of Allah Almighty’s mercy and compassion. He is slow to wrath and swift in mercy. For this reason, He preferred to give people further respite so that if they wished to heed the warning even now, they could do so. However, instead of being warned, they took the final step of audacity and hamstrung the she-camel. (Tadabbur-e-Qur’an 3/301-302)

Fourthly, the primary reasons for granting miracles to the prophets are to establish conclusive proof and to serve as a final warning before the infliction of divine punishment as demanded by the opponents. Therefore, generally, these are given during the final phase of conveying the message. However, in some cases, they are provided at the very beginning of the prophetic mission. In such instances, the purpose is to impress upon the audience to deter them from any oppressive actions and to prepare them to listen to the message. Prominent examples of this are the miracles of the staff and the white hand granted to Moses (PBUH). The magnificent miracle of the Holy Qur’an given to the Messenger of Allah, Muhammad (PBUH), also has this aspect. Imam Amin Ahsan Islahi highlights this aspect concerning the miracles given to Moses (PBUH) by writing:

...In the matter of miracles, the well-known divine practice has been that they have been granted to the Prophets when their people have demanded them with intensity. The purpose of granting them has only been to provide a conclusive argument, ensuring that those who do not employ reason and intellect and insist on a miracle, are left with no excuse to deviate from the truth. Then why was this special dealing with Moses (PBUH) that he was given two miracles immediately upon being deputed to the office of Prophethood? In our view, the reason for this is that Moses (PBUH) was being sent as a messenger to such a rebellious and tyrannical ruler, who was a mortal enemy of Moses (PBUH), personally and nationally. Forget about listening to and understanding him, the fear was that as soon as it was known that it was Moses (PBUH), he would immediately give the order for his execution. In fact, he had already given the order for his execution at the time of the incident of the murder of the Coptic man, but Moses (PBUH) escaped to Midian, which thwarted his intention. Had Moses (PBUH) gone to such a vengeful and tyrant as a messenger, how could he have been willing to hear his warning! He could only be prepared to listen in a situation where something appeared at the hand of Moses (PBUH) that would awe him. Thus, Allah Almighty equipped him right from the beginning with two such miracles with the help of which he remained safe from every transgression of his enemy. As will become clear from later verses, when he went before Pharaoh, he demonstrated these miracles so that Pharaoh would be warned that if he took any wrong step, Moses (PBUH) did not come empty-handed, but rather he had that staff in his hand which was quite sufficient to crush every arrogance and pride. (Tadabbur-e-Qur’an 5/36)

Fifthly, in determining the nature of clear signs or the miracles of the prophets, consideration is given to the circumstances and tendencies of the addressees. That is, from the prophets, by the will of Allah, such extraordinary events occur that are in accordance with their understanding, reasoning, lifestyle, culture, and civilization. Because of this, they become a source of attention and wonder for them and consequently become a means of conclusively conveying the message. Imam Amin Ahsan Islahi writes:

In the domain of miracles, the divine practice seems to be that they are given with regard to the temperament and tendencies of the nations so that they can serve as conclusive proofs. In Egypt, history reveals that during that era, magic and conjuring were exceedingly prevalent, with magicians holding a significant position in society. Consequently, Allah the Almighty granted Moses (PBUH) miracles that could nullify the enchantments of the magicians. Conversely, among the Arabs, eloquence and rhetoric were held in the highest esteem, with orators and poets commanding great respect in society. For this reason, our Prophet Muhammad (PBUH) was bestowed with the miracle of the Qur’an, whose eloquence and rhetoric left all the eloquent and articulate individuals powerless and astounded. (Tadabbur-e-Qur’an 3/343)

Sixthly, in relation to these signs, it is clear that although they are manifested by the hands of the Prophet, they are not inherently connected to the Prophet’s official responsibilities. They are purely from Allah. Therefore, decisions regarding their nature, appearance or non-appearance, and the timing of their appearance are neither made by the Prophet nor are they manifested in response to the demands of the addressees. The Qur’an has elucidated this matter with great clarity in Surah Ar-Ra‘d, where it is stated:

وَيَقُوْلُ الَّذِيْنَ كَفَرُوْا لَوْلَا٘ اُنْزِلَ عَلَيْهِ اٰيَةٌ مِّنْ رَّبِّهٖ اِنَّمَا٘ اَنْتَ مُنْذِرٌ وَّلِكُلِّ قَوْمٍ هَادٍ. اَللّٰهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ اُنْثٰي وَمَا تَغِيْضُ الْاَرْحَامُ وَمَا تَزْدَادُﵧ وَكُلُّ شَيْءٍ عِنْدَهٗ بِمِقْدَارٍ.

These disbelievers say: “Why was not a sign [of punishment] revealed to this person by his Lord?” [Tell them: “This is not your responsibility because] you are only a warner and for each nation there was a guide who came to it in this manner.” [When will a sign of punishment be revealed to them? Only God knows this the way] God knows about the foetus in the womb of every female and also knows whatever increases or decreases in the wombs. Everything is in a measure with Him. (13:7-8)

Imam Amin Ahsan Islahi writes in the explanation of these verses:

The term ayat in this context refers to a sign of punishment. In the preceding verse, where anticipation is mentioned for a punishment, it points to the same notion, questioning why the prophet does not show a sign of the punishment he continually warns about. It is stated that his task is merely to warn people of this punishment; showing a sign or bringing about that punishment is not his responsibility. This is Our responsibility. Do your duty and leave Our work to Us. Do not concern yourself with their frivolous talk... Raising doubt about something real and destined on the basis that its exact time cannot be determined or it cannot be displayed upon demand is not reasonable. When a woman is pregnant, whether it’s a boy or a girl in her womb is only known to Allah, as is any hidden change or the exact time of birth. Not knowing these details neither denies the pregnancy itself nor does any sensible person reject the state of pregnancy on this basis. This is the same example for the divine punishment for these wrongdoers. Due to the corruption of their beliefs and deeds, they have accepted the state of anticipating this punishment, and inevitably, this punishment will manifest in due time, but when it will appear and in what form, only Allah knows precisely; no one else has this knowledge. Allah has set fixed rules, definite measures, and appointed times for everything. The haste of people does not alter the divine ordinance that Allah has established for each thing. (Tadabbur-e-Qur’an 4/274)

Seventh, it is clear from the Qur’an that although miracles are extraordinary and contrary to general habits and laws, their manifestation occurs within the realm of means and through them. This is why Allah rejects demands that fall outside the scope of means. In Surah Al-Maidah, where Allah mentions the miracles related to Jesus (PBUH), the question from the disciples is also mentioned: Can Allah send down a feast from the sky? Upon this unreasonable demand, Jesus (PBUH) admonished them, and Allah also did not approve of it. This incident is recorded in the following passage:

اِذْ قَالَ الْحَوَارِيُّوْنَ يٰعِيْسَي ابْنَ مَرْيَمَ هَلْ يَسْتَطِيْعُ رَبُّكَ اَنْ يُّنَزِّلَ عَلَيْنَا مَآئِدَةً مِّنَ السَّمَآءِ قَالَ اتَّقُوا اللّٰهَ اِنْ كُنْتُمْ مُّؤْمِنِيْنَ. قَالُوْا نُرِيْدُ اَنْ نَّاْكُلَ مِنْهَا وَتَطْمَئِنَّ قُلُوْبُنَا وَنَعْلَمَ اَنْ قَدْ صَدَقْتَنَا وَنَكُوْنَ عَلَيْهَا مِنَ الشّٰهِدِيْنَ. قَالَ عِيْسَي ابْنُ مَرْيَمَ اللّٰهُمَّ رَبَّنَا٘ اَنْزِلْ عَلَيْنَا مَآئِدَةً مِّنَ السَّمَآءِ تَكُوْنُ لَنَا عِيْدًا لِّاَوَّلِنَا وَاٰخِرِنَا وَاٰيَةً مِّنْكَﵐ وَارْزُقْنَا وَاَنْتَ خَيْرُ الرّٰزِقِيْنَ. قَالَ اللّٰهُ اِنِّيْ مُنَزِّلُهَا عَلَيْكُمْﵐ فَمَنْ يَّكْفُرْ بَعْدُ مِنْكُمْ فَاِنِّيْ٘ اُعَذِّبُهٗ عَذَابًا لَّا٘ اُعَذِّبُهٗ٘ اَحَدًا مِّنَ الْعٰلَمِيْنَ.

At the time, when the disciples said: “O Jesus, son of Mary! Can your Lord send down to us from the heavens a table-spread [of food]?” Jesus said: “Fear God if you are true believers.” They replied: “We only want to eat from this table-spread and, as its result, our hearts receive satisfaction, and we are able to know that what you said to us is true and we become witnesses to it.” At this, Jesus, son of Mary, prayed: “O God, our Lord! Send down to us from the heavens a table-spread which becomes a memorable thing for our successors and for our predecessors and a sign from You. [Lord!] Provide us! And You are the best of Providers. God replied: “I shall definitely send it down to you; but after this those who disbelieve from among you, I shall give them such a stern punishment that I would not have given to anyone in the world.” (5:112-115)

Imam Amin Ahsan Islahi, in the clarification of the words Hal yastatī‘u rabbuka, writes:

Regarding the question Hal yastatī‘u rabbuka, it should be kept in mind that the inquiry of the disciples was not related to God’s power, but rather His wisdom in showing such an obvious sign in accordance with His wisdom or not. The disciples were faithful people and could not have been unaware that their request was similar to the demand made by the Israelites to see God, which resulted in them being seized by a thunderbolt. Miracles, despite being out of the ordinary, manifest under the veil of causes. Not all veils are lifted. For this very reason, God never encouraged demands that exceed the limits set by the divine tradition for the manifestation of miracles. Thus, Jesus (PBUH) also discouraged it, and when the disciples made the request again, God did not favor this request; rather, it was stated that while the table would indeed be sent down, be mindful that those who persist in disbelief even after witnessing such clear signs will be given a punishment unlike any other. It appears that after this, the disciples withdrew their request. Among the interpreters, there is a group that holds the belief that it was never sent down. There is also no mention of it in the Gospels. (Tadabbur-e-Qur’an 2/608)

After these necessary explanations, a few prominent examples of such types of verses and signs are given below.