Miracle Allah's Graciousness Compelling Proof

So, why did the massage of prophethood need a sign?

The Prophet claims the existence of a link to the unseen world. Undoubtedly, such a claim needs proof, as merely claiming is not enough, otherwise it would not be possible to distinguish the truthful from the liar. Hence, the miracle was the proof of every prophet truthfulness, regarding his claim. Scholars have called the "aya" [sign] as a miracle, considering that a miracle is an act that the rest of the people are unable to make. 

The prophets, peace be upon them, challenged their nations to make something similar to those miracles, but they were unable to do so. Therefore, the miracle, or the sign, revealed the people's inability. In fact, talking about the miracle is complex, and has increased recently from two aspects: 

The first is in Western studies, whether those related to the criticism 

of the Holy Book [Quran], or those that attempt to criticize 

the miracle from the perspective of materialistic philosophy.

The second is in some modern Arab studies, whose owners have followed various trends, especially the trend that sought to deny it, which based on the fact that Quran does not mention any sensory miracle brought by the Prophet Mohammad (peace be upon him), similar to the miracles of the previous prophets.

then returned to life to tell about them, or others. The research also discussed the results adopted by researchers in previous studies.  

It concluded that the science of Usul allows benefiting from observations, does not prevent it from being subject to the condition of observing the criteria for its acceptance, taking into account the limits of benefiting from it. It has no proof of deriving legal rulings, or proving the beliefs and concepts of Islam unless what supports it comes from the sources considered by the fundamentalists. If the observations agree with the rational and theological foundations, they can be accepted, and then presented in a rational and proven manner, as a human thought based on proof.

 Allah, Almighty, does not give that permission to a prophet or an Imam - at the level of action and presence - except with the confirmation that this action is attributed to Allah, the Most High. It is a real, actual attribution, confirmed by the verses of the Holy Quran, as it comes within 

the scope of the actions of Allah Almighty, and there is no 

contradiction between it and the laws of the world of creation.

The permission is not an absurd or arbitrary matter, but rather a kind of existential law that provided for the separation between the thing and its causes and reasons, which happened to some external and internal facts, in comparison to others, according to "the Most Sacred Overflow", as stated by Sadr al-Muta'allihin [Mulla Sadr].

In all of that, there is a complete, final, and definitive confirmation and affirmation that the repetition of His permission, Almighty, in everything - related to the creative actions - comes and moves from the starting point of His dominance, Almighty, over all existence with all its beings, starting from the smallest atom to the largest galaxy. Therefore, nothing at all falls outside His rule, and apart from His permission.

 The first is that these movements rely on the miraculous and the supernatural to prove their truthfulness and argue against their deniers. The second is that the deniers of these deviant movements rely on the miraculous and the supernatural to refute these claims and demonstrate their deviation. Thus, the paradox appears in the fact that the miraculous and the supernatural are on opposite sides, regarding the argumentation and persuasion, and proving existence and non-existence! This is how the research issue presents.

This research aims at showing whether there is a contradiction or inconsistency in the relationship between the claims of deviant religious movements to deny the miraculous and attempt to interpret it in the sacred texts, on the one hand, and its adoption, on the other hand. This begins with observing the phenomenon historically, describing its obstacles and problems, and stating the opinion on the founding ties. This is accompanied by presenting an approach to the religious understanding of the miraculous and the supernatural, presenting an analytical vision of the miracles of the prophets (peace be upon them), and the difference between them and deviant movements, and their connection to the miraculous and the supernatural.

 The echoes of the positions rejecting or skeptical of the news of miracles, even if they were faint, have continuations in the modern era. The eclectic schools emerged on the margins of the enlightenment movement, which attempted to explain miraculous events with scientific, experimental explanations. Those schools say that the aspect of the miracle was a combination of not 

realizing the real causes of phenomena at that time, in addition 

to the tendency of oral stories to exaggerate everything that is sacred. 

These trends are diverse in ideas and perspectives, therefor, the researcher tries to review some of the views of the modern trends in the Islamic world, which try to find a new theological vision of the miracle that is consistent with what is "sensually" acceptable, by talking about a "symbolic interpretation" such as "using proverbs" or "distortions of oral memory" etc., and then trying to refute that.

 Who will fill the Earth with justice and equity is the caliphate of Allah on Earth. He will appoint him as his caliphate at the end of time to establish divine justice on Earth. Muslims unanimously agreed upon the belief in the Imam of the End Times, despite the difference in the matter of his birth, was he born or not? This is part of the question that the research tries to answer, and discusses the formula of the claim of the falsifiers, who doubt the evidence of his existence, and even those who deny his existence at all, without any intellectual or demonstrative evidence, including what the author of the book "Rationalizing Myth" claims, which is devoid of truth. We will mention his claims and respond to them through the analytical approach, adhering to rational and logical controls, and religious texts that support rational reasoning, after we clarify the concepts on which the research is based and analyze them, then we present the claims and respond to them rationally and textually.

 They came in accordance with the time of each prophet, and were appropriate for his people, to address the minds and convince them that those miracles are of divine origin, and 

are not created by humans. Miracles have varied, such as reviving 

the dead, the Isra and Mi'raj, and the descent of angels in 

Badr battle, to confirm Allah's ability to change facts and events.

This research addresses many issues such as: 

discussing the evidence of those who deny sensory miracles such as (George Tarabishy), tracking the statistics of miracles in the Islamic heritage, analyzing "Al-Khara'ij and Al-Jara'ih" book by al-Rawandy, and investigating the impact of miracles on the behavior of the individual and society historically, according to the nature of their presence in the popular imagination.

 as humankind, by nature, is strongly and distinctly inclined toward strange and marvelous things. Unnatural and miraculous news often spread among primitive and savage peoples. Due to the conflict between different religions, each of them claimed miracles to prove its legitimacy and to weaken and invalidate the other. Therefore, this article will explain, based on the descriptive-library approach, that Hume's opinion cannot be accepted. 

The most important evidence for rejecting Hume's theory is previous memoirs and archives, witness testimony, historical reports, archaeological discoveries such as sensory inscriptions, some scientific laws, and most importantly the continuity of news of miracles, attribution to them and acceptance of them.

In this article, the descriptive-analytical approach is used to clarify Durkheim's principles in this regard. These views will also be criticized from the perspective of the martyr (Mortada Motahhari) and (John Hick). The main basis of Durkheim's theory is totemism, but there is no evidence that totemism originated as Durkheim imagined, as it is the ultimate source of other religions. On the other hand, the fact that both religious and social teachings deny the moral, spiritual, economic and personal functions of religion. Its focus on social function, relativity, and the inability to generalize this theory to human beings are among the things that reveal the invalidity of Durkheim's theory.

 This is with the aim of conveying those topics to a wider segment of people, who will be able to benefit from their visions that contribute to raising human awareness and perception to higher levels.

This book presents a comprehensive philosophical approach that addresses the most prominent topics of Islamic philosophy, in a demonstrative format, according to an easy-to understand language, in terms of the style of presentation, and according to authentic content that relies mostly on the primary source in presenting topics. Thus, it becomes an effective tool for achieving the desired goals of studying philosophy. The writer succeeded in reviewing the overall demands of Islamic philosophy, in a simplified presentation that focused on the essence of ideas and opinions, avoiding deep demonstrative debate that might complicate the content of the book. Therefore, this approach will enable the reader to achieve the desired benefit without engaging into long or exhausting scientific discussions.