They quote: “Qadi Abu Bakr ibn al-Tayyib al-Baqillani al-Maliki (d. 403 AH) writes, “The meaning of our statement that the Qur’an is inimitable (
mu’jiz), as per our principles, is that people are not able to produce anything like it. It has been established that it is not correct to include the miracle proving the truthfulness of the Prophet (Allah bless him and give him peace) under the ability of people. Rather, Allah Almighty alone has power over it … and so is the case with the miracles of all the Prophets (i.e., they are beyond human ability).” (
I‘jaz al-Qu’ran, from
Al-Itqan, 2:186)”
Imam al-Ghazali (d. 505H) writes, “The reason a miracle attests to the truthfulness of prophets is that everything which human beings cannot produce [its similitude] must be the work of Allah. Whenever this is linked to a Prophet’s challenge, it is as if Allah Most High has said: ‘You are true.’[
2].” (
Ihya ‘Ulum al-Din, 1:97)
‘Allamah ‘Ali ibn Muhammad ibn Aqbaras al-Shafi‘i al-Misri (d. 862 AH) writes, “The theologians (
mutakallimun) say that miracles are exclusively from the action of Allah Amighty and they are not included under the power (
qudrah) of humans.” (
Fath al-Safa’ sharh al-Shifa’, from
Hidayat al-Murtab, p.20;
Fatawa Rashidiyyah, p.144)
‘Allamah Ahmad ibn ‘Abd al-Qadir al-Rumi (d. 1041H) writes in his brilliant book
Majalis al-Abrar wa Masalik al-Akhyar, “A
mu‘jizah is actually from amongst the actions of Allah, out of the norm, which he manifests at the hands of His messenger.” (
Majalis al-Abrar, p.43)
He writes in another place, “Whatever appears at their hands as extraordinary is created by Allah Most High and they have no power to invent it; since if they had power to invent it, they would have been able to repel from themselves the lighter matters as well such as disease, hunger, thirst, pain of heat and cold, the harms of the people and so on.” (
Majalis al-Abrar, p.103)
Imam Fakhr al-Din Razi (d. 606 AH) writes, “From the many verses that support the veracity of our previous statement is that when He (Exalted is He) related of the disbelievers that they requested overwhelming miracles (
al-mu’jizat al-qahirah) from him in His (Exalted is He) statement: ‘They said [to the Prophet Muhammad (Allah bless him and give him peace)]: We shall never believe in you unless you cause a spring to gush forth for us from the earth…’ He (Exalted is He) then said: ‘Say [O Muhammad]: I proclaim the Purity of my Lord. I am nothing but human (
bashr), a messenger.’ (
Qur’an, 17:90-93). In other words, a person being a human with the quality of messengership implies he is perfect in his theoretical and practical faculties, and is able to treat [other human beings] who are deficient in these two faculties; but it is not necessary in acquiring this quality [of messengership] that he has the ability to [bring about] the conditions [i.e.
mu‘jizat] which you request from him.” (
Matalib ‘Aliyyah)
‘Allamah ‘Abd al-Rahman ibn Khaldun (d. 808 AH) states, “One of the signs [of the prophets] is that they work wonders which attest to their truthfulness. ‘Wonders’ are actions, the likes of which are impossible for human beings to achieve. They are, therefore, called ‘miracles’ (
mu’jizat). They are not within the ability of men, but beyond their powers. There is a difference of opinion as to how they occur and as to how they prove the truthfulness of the prophets. Speculative theologians (
mutakallimun) base themselves on the doctrine of the ‘voluntary agent’ and say that miracles occur through the power of Allah, and not through the action of the prophet. The Mu‘tazilah maintain that human actions proceed from man himself, but still miracles do not belong to the type of actions that human beings perform. According to all schools, the prophet’s place in the performance of miracles is confined to the ‘advance challenge’ (
tahaddi) that he offers by divine permission. That is, the prophet uses the miracles before they occur as proof of the truth of his claims. They therefore take the place of an explicit statement from Allah to the effect that a particular prophet is truthful.” (
Muqaddimah Ibn Khaldun, p.93)
Shaykh Shah ‘Abd al-Haq Muhaddith Dahlawi (d. 1052 AH) writes, “A
mu‘jizah is not an act of a prophet, rather an act of Allah Most High which He manifests at the hands of a prophet. Contrary to other actions, which are created by Allah and the acquisition (
kasb) is by the servant; in miracles the acquisition (
kasb) too is not from the servant.” (
Madarij al-Nubuwwah, 2:116)
And he writes in another place, “Miracles (
mu‘jizat) are the actions of Allah Most High that appear at the hands of the slave for verification of his truthfulness and honor. Miracles are not the actions of the slave such that they appear with his intention and choice like his other chosen actions (
af‘al ikhtiyariyyah).”
(Tarjamah Futuh al-Ghayb, p.27)”
I have written responses which i will dm if one wants
