11:21:57 
2024-05-13 
110
The preceding chapters have made it clear that miracle, like other natural and super-natural things, needs a natural cause; and that all causes depend on some metaphysical causes. All these events and effects may, thus, be divided into four categories: The normal events: They come into being by normal apparent causes which are accompanied by real causes - in most cases those real causes are material ones; and those causes depend on the divine will and command. The extra-ordinary events of evil nature, like sorcery and sosaying: They are caused by natural but unusual and abnormal causes, which are accompanied by the real causes; and those causes depend on the divine permission and will. The extra-ordinary events of good nature, like a prayer answered by Allàh: They are caused by the natural and real cause, with permission and will of Allàh - but such events do not contain any element of challenge, that is, they do not purport to prove the truth of any call or claim. The miracles: The extra-ordinary, super-natural events of good character, which are brought about as a challenge, to prove the truth of the call or claim. They too are caused by the natural and real causes with permission and will of Allàh. The third and fourth categories have an extra quality in them: Their cause is fortified by an invincible factor; it can never be overpowered, as it is always accompanied by the decisive command of Allàh. Question: It is strange to say that miracle is caused by a natural cause. Suppose, we discover the real natural cause of a miracle; will it not then be possible for us to create that miracle? If yes, then miraculousness would be a relative matter; any action would be a miracle in the eyes of those who are unaware of its cause, but quite an ordinary thing for those who know. In the same way, an event that was believed to be a miracle in dark ages would not be so impressive in this age of science and knowledge. If scientific research round out the real natural causes of the miracles, there would be no miracle at all - and no miracle could be used to prove the truth of the prophet's claim. What all this leads to is this: A miracle is not a proof except against him who is ignorant of its natural cause; therefore, it cannot be put as an evidence of the truth of the prophet's claim.
Answer: Miraculousness of a miracle does not depend on unknowability of its cause; nor is it a miracle because it emanates from an extraordinary or mysterious cause. It is a miracle because it is brought about by such an extraordinary cause which is invincible, which cannot be overcome, cannot be defeated. Let us look at the case of a seriously sick person, who, all of a sudden, is cured by the prayers of a believer. It is called a miraculous event, because it emanates from an invincible cause. We know that patient could be cured by medical treatment, and it would have been a normal process; but this cause, that is, the medical treatment, could be foiled by other more powerful factors; and that is why it is not called a miracle.
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