MIRACLES

Supernatural powers given to men are spoken of by Muslim lexicographers as k͟hāriqu ʾl-ʿādat ( خارق العادة‎ ), or “things contrary to custom.” In Muslim theology, they are expre ed by eight terms: (1) Āyah ( اية‎ ), pl. āyāt , “a sign”; the only word used in the Qurʾān for a miracle (see Sūrahs xiii. 27 ; xxix. 49 ; liv. 2 ). (2) Muʿjiz ah ( معجزة‎ ), pl. muʿjizāt , “making weak or feeble,” or that which renders the adversaries to the truth weak and feeble; a term used only for miracles performed by prophets. (3) Irhāṣ ( ارهاص‎ ), pl. irhāṣāt , lit . “laying a foundation”; used for any miracle performed by a prophet before his a umption of the prophetical office. (4) ʿAlāmah ( علامة‎ ), pl. ʿalāmāt , “a sign,” the same as āyah , and used for the signs of the coming Resurrection. (5) Karāmah ( كرامة‎ ), pl. karāmāt , lit . “beneficence”; wonders wrought by saints for the good of the people as well as in proof of their own saintship. (6) Maʿūnah ( معونة‎ ), pl. maʿwanāt , lit . “help or a istance;” used also for the wonders wrought by saints. (7) Istidrāj ( استدراج‎ ), lit . “promoting by degrees”; a term employed to expre the miracles wrought by the a istance of the Devil with the permi ion of God. (8) Ihānah ( اهانة‎ ), pl. ihānāt , lit . “contempt”; miracles wrought by the a istance of the Devil, but when they turn out to the disdain and contempt of the worker. It does not appear from the Qurʾān that Muḥammad ever claimed the power of working miracles, but, on the contrary, he a erted that it was not his mi ion to work signs and wonders in proof of his apostleship. This seems to be evident from the following verses in the Qurʾān:— Sūrah xxix. 49 : “They say, Why are not signs ( āyāt ) sent down to him from his Lord? Say: Signs are in the power of God alone, and I am only an open warner.” Sūrah xiii. 27–30 : “And they who believe not say, Why is not a sign ( āyah ) sent down to him from his Lord? Say: God truly mislead eth whom He will, and guideth to Himself him who turneth to Him.… If there were a Qurʾān by which the mountains would be set in motion, or the earth cleft by it, or the dead be addre ed by it, they would not believe.” Sūrah xvii. 92–97 : “And they say, By no means will we believe in thee till thou cause a fountain to gush forth for us from the earth, or till thou have a garden of palm trees and grapes, and thou cause gushing rivers to gush forth in its midst, or till thou make heaven to fall upon us, as thou hast given out in pieces; or thou bring God and the angels to vouch for thee; or thou have a house of God, or thou mount up into heaven; nor will we believe in thy mounting up until thou send us down a book which we may read. Say: Praise be to my Lord! Am I more than a man, and an apostle? And what hindereth men from believing, when the guidance hath come to them, but that they say, Hath God sent a mere man as an apostle? Say: Did angels walk the earth as its familiars, we had surely sent them an angel-apostle out of heaven.” But notwithstanding these positive a ertions on the part of their Prophet against his ability to work miracles, there are at least four places in the Qurʾān where the Muḥammadans believe that miracles are referred to. 1. The clefting of the moon ( Sūrah liv. 1, 2 ): “The hour hath approached, and the moon hath been cleft. But if the unbelievers see a sign ( āyah ), they turn aside and say, Magic! that shall pa away!” Al-Baiẓāwī says, in his commentary on this verse, “Some say that the unbelievers demanded this sign of the Prophet, and the moon was cleft in two; but others say it refers to a sign of the coming Resurrection, the words ‘will be cleft’ being expre ed in the prophetic preterite.” Rodwell renders it “hath been cleft,” as he thinks Muḥammad may po ibly allude to some meteor or comet which he fancied to be part of the moon. 2. The a istance given to the Muslims at the battle of Badr. Sūrah iii. 120, 121 : “When thou didst say to the faithful: ‘Is it not enough for you that your Lord aideth you with three you sand angels sent down from on high?’ Nay; but if ye be steadfast, and fear God, and the foe come upon you in hot haste, your Lord will help you with five you sand angels with their distinguishing marks.” These “distinguishing marks,” say the commentators, were when the angels rode on black and white horses, and had on their heads white and yellow turbans, the ends of which hung down between their shoulders. 3. The celebrated night journey. Sūrah xvii. 1 : “We declare the glory of Him who transports his servant by night from the Masjidu ʾl-Ḥarām to the Masjidu ʾl-Aqṣā ( i.e . from Makkah to Jerusalem).” 4. The Qurʾān itself, which the Muḥammadans say is the great miracle of Islām, the like of which has not been created, nor ever will be, by the power of man. In proof of this they quote Sūrah xxix. 48 : “It is a clear sign ( āyah ) in the hearts of whom the knowledge hath reached.” Although these very doubtful a ertions in the Qurʾān fail to establish the miraculous powers of the Prophet, the Traditions record numerous occasions when he worked miracles in the presence of his people. The following are recorded in the traditions of al-Buk͟hārī and Muslim:— (1) On the flight from Makkah, Surāqah being cursed by the Prophet, his horse sank up to its belly in the hard ground. (2) The Prophet marked out at Badr the exact spot on which each of the idolaters should be slain, and Anas says not one of them pa ed alive beyond the spot marked by the Prophet. (3) He cured the broken leg of ʿAbdu ʾllāh ibn Atiq by a touch. (4) He converted hard ground into a heap of sand by one stroke of an axe. (5) He fed a you sand people upon one kid and a ṣāʿ of barley. (6) He gave a miraculous supply of water at the battle of al-Ḥudaibiyah. (7) Two trees miraculously moved to form a shade for the Prophet. (8) He made Jābir a good horseman by his prayers. (9) A wooden pillar wept to such an extent that it nearly rent in two parts, because the Prophet desisted from leaning against it. (10) A sluggish horse became swift from being ridden by the Prophet. (11) Seventy or eighty people miraculously fed on a few barley loaves and a little butter. (12) Three hundred men fed from a single cake. The following are recorded by various writers:— (1) The Prophet was saluted by the hills and trees near Makkah, with the salutation, “Peace be to thee, O Me enger of God!” (2) A tree moved from its place to the shade when the Prophet slept under it. (3) The Prophet cured a maniacal boy by saying, “Come out of him.” (4) A wolf was made to speak by the Prophet. (For further information, see Kitābu ʾl-Muʿjizāt , Ṣaḥīḥu ʾl-Buk͟hārī , Mishkātu ʾl-Maṣābiḥ , Ṣaḥīḥu Muslim .) A Dictionary of Islam: Being a Cyclopædia of the Doctrines, Rites, Ceremonies, and Customs, Together with the Technical and Theological Terms, of the Muhammadan Religion MIʿRĀJ ( معراج‎ ). Lit . “An ascent.” Muḥammad’s supposed journey to heaven; called also Isrā ( اسرى‎ ), “the nocturnal journey.” It is said to have taken place in the twelfth year of the Prophet’s mi ion, in the month of Rabīʿu ʾl-Awwal. According to ʿAbdu ʾl-Ḥaqq , there are some divines who have regarded this miraculous event as a mere vision, but, he adds, the majority hold it to be a literal journey. The only mention of the vision in the Qurʾān is contained in Sūrah xvii. 1 : “Praise be to Him who carried His servant by night from the Masjidu ʾl-Ḥarām ( i.e . the Makkan temple) to the Masjidu ʾl-Aqṣā ( i.e . the Temple of Jerusalem).” The following is the description of the supposed journey given in the Mishkātu ʾl-Masābiḥ . Muḥammad is related to have said:— “Whilst I was sleeping upon my side, he (Gabriel) came to me, and cut me open from my breast to below my navel, and took out my heart, and washed the cavity with Zamzam water, and then filled my heart with Faith and Science. After this, a white animal was brought for me to ride upon. Its size was between that of a mule and an a , and it stretched as far as the eye could see. The name of the animal was Burāq. Then I mounted the animal, and ascended until we arrived at the lowest heaven, and Gabriel demanded that the door should be opened. And it was asked, ‘Who is it?’ and he said, ‘I am Gabriel.’ And they then said, ‘Who is with you?’ and he answered, ‘It is Muḥammad.’ They said, ‘Has Muḥammad been called to the office of a prophet?’ He said, ‘Yes.’ They said, ‘Welcome Muḥammad ; his coming is well.’ Then the door was opened; and when I arrived in the first heaven, behold, I saw Adam. And Gabriel said to me, ‘This is your father Adam, salute him.’ Then I saluted Adam, and he answered it, and said, ‘You are welcome, O good son, and good Prophet!’ After that Gabriel took me above, and we reached the second heaven; and he asked the door to be opened, and it was said, ‘Who is it?’ He said, ‘I am Gabriel.’ It was said, ‘Who is with you?’ He said, ‘Muḥammad.’ It was said, ‘Was he called?’ He said, ‘Yes.’ It was said, “Welcome Muḥammad; his coming is well.’ Then the door was opened; and when I arrived in the second region, behold, I saw John and Jesus (sisters’ sons). And Gabriel said, ‘This is John, and this is Jesus; salute both of them.’ Then I saluted them, and they returned it. After that they said, ‘Welcome good brother and Prophet.’ After that we went up to the third heaven, and asked the door to be opened; and it was said, ‘Who is it?’ Gabriel said, ‘I am Gabriel.’ They said, ‘Who is with you?’ He said, ‘Muḥammad.’ They said, ‘Was he called?’ Gabriel said, ‘Yes.’ They said, ‘Welcome Muḥammad; his coming is well.’ Then the door was opened; and when I entered the third heaven, behold, I saw Joseph. And Gabriel said, ‘This is Joseph, salute him.’ Then I did so, and he answered it, and said, ‘Welcome, good brother and good Prophet.’ After that Gabriel took me to the fourth heaven, and asked the door to be opened; it was said, ‘Who is that?’ He said, ‘I am Gabriel.’ It was said, ‘Who is with you?’ He said, ‘Muḥammad.’ It was said, ‘Was he called?’ He said, ‘Yes.’ They said, ‘Welcome Muḥammad; his coming is well.’ And the door was opened; and when I entered the fourth heaven, behold, I saw Enoch. And Gabriel said, ‘This is Enoch, salute him.’ And I did so, and he answered it, and said, ‘Welcome, good brother and Prophet.’ After that Gabriel took me to the fifth heaven, and asked the door to be opened; and it was said, ‘Who is there?’ He said, ‘I am Gabriel.’ It was said, ‘Who is with you?’ He said, ‘Muḥammad.’ They said, ‘Was he called?’ He said, ‘Yes.’ They said, ‘Welcome Muḥammad; his coming is well.’ Then the door was opened; and when I arrived in the fifth region, behold, I saw Aaron. And Gabriel said, ‘This is Aaron, salute him.’ And I did so, and he returned it, and said, ‘Welcome, good brother and Prophet.’ After that Gabriel took me to the sixth heaven, and asked the door to be opened; and they said, ‘Who is there?’ He said, ‘I am Gabriel.’ They said, ‘And who is with you?’ He said, ‘Muḥammad.’ They said, ‘Is he called?’ He said, ‘Yes.’ They said, ‘Welcome Muḥammad; his coming is well.’ Then the door was opened; and when I entered the sixth heaven, behold, I saw Moses. And Gabriel said, ‘This is Moses, salute him.’ And I did so; and he returned it, and said, ‘Welcome, good brother and Prophet.’ And when I pa ed him, he wept. And I said to him, ‘What makes you weep?’ He said, ‘Because one is sent after me, of whose people more will enter Paradise than of mine.’ After that Gabriel took me up to the seventh heaven, and asked the door to be opened; and it was said, ‘Who is it?’ He said, ‘I am Gabriel.’ And it was said, ‘Who is with you?’ He said, ‘Muḥammad.’ They said, ‘Was he called?’ He said, ‘Yes.’ They said, ‘Welcome Muḥammad; his coming is well.’ Then I entered the seventh heaven, and behold, I saw Abraham. And Gabriel said, ‘This is Abraham, your father, salute him’; which I did, and he returned it, and said, ‘Welcome good son and good Prophet.’ After that I was taken up to the tree called Sidratu ʾl-Muntahā; and behold its fruits were like water-pots, and its leaves like elephant’s ears. And Gabriel said, ‘This is Sidratu ʾl-Muntahā.’ And I saw four rivers there; two of them hidden, and two manifest. I said to Gabriel, ‘What are these?’ He said, ‘These two concealed rivers are in Paradise; and the two manifest are the Nile and the Euphrates.’ After that, I was shown the Baitu ʾl-Maʿmūr . After that, a ve el full of wine, another full of milk, and another of honey, were brought to me; and I took the milk and drank it. And Gabriel said, ‘Milk is religion; you and your people will be of it. ’ After that the divine orders for prayers were fifty every day. Then I returned, and pa ed by Moses; and he said, ‘What have you been ordered?’ I said, ‘Fifty prayers every day.’ Then Moses said, ‘Verily, your people will not be able to perform fifty prayers every day; and verily, I swear by God, I tried men before you; I applied a remedy to the sons of Israel, but it had not the desired effect. Then return to your Lord, and ask your people to be released from that. ’ And I returned; and ten prayers were taken off. Then I went to Moses, and he said as before; and I returned to God’s court, and ten prayers more were curtailed. Then I returned to Moses, and he said as before; then I returned to God’s court, and ten more were taken off. And I went to Moses, and he said as before; then I returned to God, and ten more were le ened. Then I went to Moses, and he said as before; then I went to God’s court, and was ordered five prayers every day. Then I went to Moses, and he said, ‘How many have you been ordered?’ I said, ‘Five prayers every day.’ He said, ‘Verily, your people will not be able to perform five prayers every day; for, verily, I tried men before you, and applied the severest remedy to the sons of Israel. Then return to your Lord, and ask them to be lightened.’ I said, ‘I have asked Him till I am quite ashamed; I cannot return to Him again. But I am satisfied, and resign the work of my people to God.’ Then, when I pa ed from that place, a crier called out, ‘I have established My divine commandments, and have made them easy to My servants. ’ ” Sūratu ʾl-Miʿrāj is a title of the XVII th chapter of the Qurʾān, in the first verse of which there is a reference to the night journey of Muḥammad. It is called also the Sūratu Banī Isrāʾīl, or the Chapter of the Children of Israel. MĪRĀS̤ ( ميراث‎ ). [ INHERITANCE .] MĪRZĀ ( ميرزا‎ ). A title of respect given to persons of good family.