Anatomy of a Miracle (Part II)

In the first article, we saw that God can manifest miracles in one of two ways. The first method is by simply stating, “Be” (kun / كُن ), then it becomes (fayakūnu / فَيَكُونُ ). The second method is predestining the miracle to come to fruition at a precise time and place per the laws of the universe. In this article, we will attempt to define what makes a miracle, as we will see that the standard dictionary definition is lacking.

In the second article, we delved into the dual modalities through which God can manifest miracles. The first mode is encapsulated in the command “Be” (kun / كُن ), then it becomes (fayakūnu / فَيَكُونُ), which instantaneously manifests God’s will into reality. The second mode operates through the principle of predestination, where the miracle is intricately woven into the fabric of the universe, set to emerge at a predetermined moment in accordance with the laws governing all existence. Now, in this article, we turn our attention towards an endeavor to define what constitutes a miracle.

What is a chair?

If we attempt to define a chair, we may become fixated on defining it by its character traits, such that a chair has a back and four legs. But chairs can come in a variety of forms that break this definition. Armchairs, stools, bean bags, and even rocks or logs are used as chairs in different contexts. Despite their varying forms, they are all considered chairs because they fulfill the function of providing a place to sit. Based on this, a chair is defined not by its specific form or structure but by its function—providing a place for sitting.

What constitutes a miracle?

If we consult a dictionary regarding what is the definition of a miracle, we get the following definitions:

mir·a·cle (noun) /ˈmirək(ə)l/

1. a surprising and welcome event that is not explicable by natural or scientific laws and is therefore considered to be the work of a divine agency.
   “the miracle of rising from the grave”
2. a highly improbable or extraordinary event, development, or accomplishment that brings very welcome consequences.
   “it was a miracle that more people hadn’t been killed or injured”

These existing definitions, much like our earlier examination of what constitutes a chair, focus predominantly on the form rather than the function. They provide a framework, albeit a partial one, for understanding a miracle, but they stop short of grappling with the more profound implications embedded within the concept. When we apply these definitions to the miracles narrated in the Quran, the limitations of these definitions become starkly apparent.

• Mary’s immaculate conception: While a believer accepts that Mary was impregnated by supernatural means, a skeptic may argue that she simply got pregnant the old-fashioned way.
• Jesus resurrected the dead: While a believer accepts that Jesus resurrected a person who was actually dead, a skeptic may argue that he was just in a comatose state.
• Splitting of the Red Sea: While a believer accepts that it was by the decree of God that the Red Sea split to allow clear passage for the Children of Israel while drowning Pharoah and his troops, a skeptic may associate such a phenomenon as a geological event. If someone thinks no one can argue that the parting of the Red Sea can be attributed to a geological event, consider the following article published by the Guardian in 2010.

The dictionary’s definition of a miracle, it seems, falls short of capturing the full breadth of the concept. This is particularly evident when we consider the dictionary’s framework could lead one to the conclusion that miracles do not, in fact, exist. However, this stands in stark contrast to the Quran’s explicit affirmation of the existence of miracles, an affirmation that holds true regardless of human acknowledgement or recognition. This discrepancy necessitates a search for a more robust and encompassing definition of a miracle.

The Quran itself provides insight into this, suggesting that if miracles were to manifest in the manner described by these limited definitions — overtly and incontrovertibly — it would undermine the whole reason of our existence in this world. Where if God was to manifest these kinds of miracles then the whole function of our test in this world would be null and void.

[2:210] Are they waiting until GOD Himself comes to them in dense clouds, together with the angels? When this happens, the whole matter will be terminated, and to GOD everything will be returned.

 هَلْ يَنظُرُونَ إِلَّآ أَن يَأْتِيَهُمُ ٱللَّهُ فِى ظُلَلٍ مِّنَ ٱلْغَمَامِ وَٱلْمَلَـٰٓئِكَةُ وَقُضِىَ ٱلْأَمْرُ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ

[6:8] They also said, “If only an angel could come down with him!” Had we sent an angel, the whole matter would have been terminated, and they would no longer be respited.

 وَقَالُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ مَلَكٌ وَلَوْ أَنزَلْنَا مَلَكًا لَّقُضِىَ ٱلْأَمْرُ ثُمَّ لَا يُنظَرُونَ

The Quran, in its intricate and profound narrative, offers a window into the nature of miracles and the extent to which they can manifest in our world without becoming so overt that they infringe upon the essential purpose of our existence. It elucidates how God, in His wisdom, could execute a plan in response to human requests to send angels with His messengers in a way that respects the boundaries of what is permissible in the world, without making His presence so undeniable that it would compel belief and thereby nullify the foundational test of our time on Earth.

[6:9] Had we sent an angel, we would have sent him in the form of a man, and we would have kept them just as confused as they are confused now.

 وَلَوْ جَعَلْنَـٰهُ مَلَكًا لَّجَعَلْنَـٰهُ رَجُلًا وَلَلَبَسْنَا عَلَيْهِم مَّا يَلْبِسُونَ

This understanding, that miracles as manifested by God are designed in such a way that they leave room for confusion and disbelief, offers a profound insight into the nature of miracles and how we might define them. It suggests that miracles are not just about overwhelming displays of divine power, but are rather nuanced events that balance between revelation and concealment. They are crafted in a manner that allows for the preservation of free will, enabling individuals to interpret and respond to these events according to their own beliefs and perceptions.

Consequently, a more nuanced definition of a miracle might be as follows: A miracle is an extraordinary event that, while suggesting the involvement of a divine agency, is presented in such a way that it maintains the possibility of alternative interpretations. This definition acknowledges the inherent ambiguity in miracles, reflecting the idea that they are not only signs for those who believe but also phenomena that do not compel belief unequivocally. It respects human choice, allowing for a spectrum of responses, from firm belief to skeptical denial.

Pulp Fiction

In “Pulp Fiction,” a film that delves into the chaotic and often morally ambiguous lives of its characters, there’s a particularly striking scene involving two assassins, Vincent and Jules, portrayed by John Travolta and Samuel L. Jackson respectively. In this scene, the two hitmen enter an apartment with the intent to carry out a hit on someone who crossed their boss. The scene is set with a sense of routine brutality; they find three people, promptly eliminating two. However, the narrative takes an unexpected turn when a fourth individual, previously concealed in the bathroom, bursts out, revolver in hand. He discharges six shots at point-blank range, yet, astonishingly, both Vincent and Jules are unscathed.

After this close call, Samuel L. Jackson’s character is stunned that they are still alive and is convinced that they should have been dead and that divine intervention kept them alive. John Travolta’s character, on the other hand, deduces that the kid was just a lousy shot, and there isn’t any point in reading more into the event than that.

This scene says a lot regarding how to define a miracle. Two people witness the same event that is highly improbable and incredibly meaningful to their existence and views of their Creator, God. While one sees God’s hand in the event, the other attributes the event to other naturalistic possibilities to avoid divine implications.

What causes a person to go down one path or the other is a matter of belief. As we see in the Quran, God created a system that whatever it is that we believe, we will find justification to reinforce that belief.

[19:75] Say, “Those who choose to go astray, the Most Gracious will lead them on, until they see what is promised for them—either the retribution or the Hour. That is when they find out who really is worse off, and weaker in power.”

 قُلْ مَن كَانَ فِى ٱلضَّلَـٰلَةِ فَلْيَمْدُدْ لَهُ ٱلرَّحْمَـٰنُ مَدًّا حَتَّىٰٓ إِذَا رَأَوْا۟ مَا يُوعَدُونَ إِمَّا ٱلْعَذَابَ وَإِمَّا ٱلسَّاعَةَ فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّ مَّكَانًا وَأَضْعَفُ جُندًا

[19:76] GOD augments the guidance of those who choose to be guided. For the good deeds are eternally rewarded by your Lord, and bring far better returns.

وَيَزِيدُ ٱللَّهُ ٱلَّذِينَ ٱهْتَدَوْا۟ هُدًى وَٱلْبَـٰقِيَـٰتُ ٱلصَّـٰلِحَـٰتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ مَّرَدًّا

Our perception of the world and our reactions to the signs within it are profoundly shaped by our underlying beliefs. Do we interpret the unfolding of events as mere coincidences, the random interplay of chance, or do we perceive them as part of a larger, divinely orchestrated plan? This is a fundamental question that separates the believer from the non-believer.

It’s through our responses to these extraordinary occurrences in our lives that our position on this spectrum of belief is revealed. God, in this framework, uses these events as a means of differentiation, a way to distinguish between those who see His hand in the events of the world and those who do not. This isn’t just about acknowledging the existence of miracles — highly improbable events that have huge implications to our beleif in God and our relaitonship with our Creator — it’s about understanding their role in our personal and collective narratives. It challenges us to consider not only what we believe but why we believe it, and how these beliefs shape our interpretation of the world around us.

[2:118] Those who possess no knowledge say, “If only GOD could speak to us, or some miracle could come to us!” Others before them have uttered similar utterances; their minds are similar. We do manifest the miracles for those who have attained certainty.

 وَقَالَ ٱلَّذِينَ لَا يَعْلَمُونَ لَوْلَا يُكَلِّمُنَا ٱللَّهُ أَوْ تَأْتِينَآ ءَايَةٌ كَذَٰلِكَ قَالَ ٱلَّذِينَ مِن قَبْلِهِم مِّثْلَ قَوْلِهِمْ تَشَـٰبَهَتْ قُلُوبُهُمْ قَدْ بَيَّنَّا ٱلْـَٔايَـٰتِ لِقَوْمٍ يُوقِنُونَ

Quranic Definition of a Miracle

The above example underscores a common mistake in how many people conceptualize a miracle. The error lies in trying to define a miracle purely based on its own characteristics, which is an inherently flawed approach. A miracle, by its very nature, is not defined by its intrinsic properties but rather by its impact on those who witness it.

The Quran offers a profound insight into this understanding, suggesting that a miracle fundamentally affects an individual’s perceived relationship with their Creator. It acts as a catalyst, prompting a reevaluation of one’s spiritual standing, either drawing them closer to God or, conversely, driving them further away. This perspective shifts the focus from the external attributes of the miracle to the internal transformation it incites within the observer. It’s not just an extraordinary event in the physical realm; it’s a significant moment in the spiritual journey of an individual, a moment that challenges, confirms, or changes their faith and understanding of the divine.

The Quran explains that a miracle can be displayed in the following five ways it impacts the one who observes it.

1. It will disturb those who disbelieve.
2. It will provide certainty to those who believe.
3. It will strengthen the faith of the faithful.
4. It will remove doubt from the hearts of the believers.
5. It will expose those who harbor doubt in their hearts.

This definition is spelled out in the Quran, in Sura 74, The Hidden Secret (Al-Muddath-thir / الـمـدثـر ) verse 31, immediately after God citing the number 19 as a rebuttal to those who claim that the Quran is clever magic, and is human-made.

[74:31] We appointed angels to be guardians of Hell, and we assigned their number (19)
(1) to disturb the disbelievers,
(2) to convince the Christians and Jews (that this is a divine scripture),
(3) to strengthen the faith of the faithful,
(4) to remove all traces of doubt from the hearts of Christians, Jews, as well as the believers, and
(5) to expose those who harbor doubt in their hearts,
and the disbelievers; they will say, “What did GOD mean by this allegory?” GOD thus sends astray whomever He wills, and guides whomever He wills. None knows the soldiers of your Lord except He. This is a reminder for the people.

 وَمَا جَعَلْنَآ أَصْحَـٰبَ ٱلنَّارِ إِلَّا مَلَـٰٓئِكَةً وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِّلَّذِينَ كَفَرُوا۟ لِيَسْتَيْقِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ وَيَزْدَادَ ٱلَّذِينَ ءَامَنُوٓا۟ إِيمَـٰنًا وَلَا يَرْتَابَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ وَٱلْمُؤْمِنُونَ وَلِيَقُولَ ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ وَٱلْكَـٰفِرُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَـٰذَا مَثَلًا كَذَٰلِكَ يُضِلُّ ٱللَّهُ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ وَمَا هِىَ إِلَّا ذِكْرَىٰ لِلْبَشَرِ

The following article will explore the relationship between miracles and messengers.