Are the extraordinary feats of the Ahl al-Bayt (a) miracles?

In the Name of Allah, the All-beneficent, the All-merciful

And blessings and peace be upon the noblest of His creation and the master of His messengers, the Prophet Muhammad (s), and his Family, the pure and purified guides.

And upon you be peace, and the mercy of Allah and His blessings,

At the outset, I must say that we can interpret the preacher's words either as containing a deficiency that he did not notice, or that he has a particular view of his own but his expression failed him by generalizing it to the entire community. Regardless of that, we will set out some aspects briefly so that the picture on this subject becomes clear.

We will divide it into sections:

1- On the meaning of miracle and karama.

2- Is the miracle exclusive to the prophets (a)?

3- Does the use of the terms karamat, virtues and merits indicate that it is not permissible to call them miracles?

4- The view of the scholars of the community on the miracles of the Ahl al-Bayt (a).

5- Has the term “miracle” been reported, attributed to the Ahl al-Bayt (a), in their narrations?

First: The meaning of miracle and karama

It is stated in the books of lexicography that muʿjiza (miracle) is from ʿajz, which is weakness and inability, and iʿjaz is for a person to bring something that renders his opponent incapable and before which the opponent falls short.

Karama is from “karuma al-shayʾ,” [that is,] the thing became dear and precious; from it come takrim and ikram (honoring), and the noun is karama.

In technical usage there are numerous formulations, the gist of which is what is expressed in Majmaʿ al-Bahrayn about the miracle: that it is the thing that breaks the ordinary course of things, corresponds to the claim, and is coupled with a challenge.

And it is reported from some eminent scholars that karama is the things with which Allah honors His righteous friends (awliyaʾ).

So karama is a broader notion than miracle, that is, it includes it and includes other than it, because the miracle contains the aspect of honor (karama) for the friend of Allah at whose hands it took place, and to it is added the aspect of the “incapacity” of the other party, which means challenging him. For this reason it has been said that a miracle is usually manifest in order to fulfil its role, whereas a karama is usually hidden, and if it becomes manifest it points to the station of its possessor.

Accordingly, there is no obstacle to calling miracles karamat, and not every karama is a miracle.

Second: Is the miracle exclusive to the prophets (a)?

There is no doubt that dazzling miracles took place at the hands of the prophets in support of their claims, but there is no evidence that they are exclusive to them, or that they are denied to others among the friends of Allah, especially the Ahl al-Bayt (a). So whoever claims that it is not permissible to describe the extraordinary events that happen to the Ahl al-Bayt (a) as miracles must bring evidence from the narrations by which he proves this claim.

Al-Tabari said in Dalaʾil al-Imama: “The miracle that used to appear at the hands of the prophets as a confirmation of their truthfulness is also necessary for confirming the claim of the Imam. How could it not be, when Allah manifested miracles for one who is lower than the Imam, as a confirmation of his claim that was pleasing to Allah? An example of this is what appeared for the Virgin Mary (a) to clear her name, and what happened for the People of the Cave; and all of that is inscribed in the Qurʾan.”[1]

Third: Does the use of the terms karamat, virtues and merits indicate that it is not permissible to call them miracles?

The fact that the language of the noble narrations of the Ahl al-Bayt (a) describes the extraordinary feats that take place for them as karama, virtues and merits does not mean that the term “miracle” does not truly apply to them. Yes, it can be said that whatever involves no challenge is a karama or a merit, just as their (a) great conduct and upright character may be called a merit and a virtue.

It is not necessary that an event, if it is a miracle, be described as a miracle. The Noble Qurʾan is full of the dazzling miracles of the prophets, yet it did not call them miracles—so do we deny that they are miracles?! Rather, we have come to know through their import that they are such. The Qurʾan sometimes describes the event as being among the signs or the manifest proofs, and at other times does not describe it, but rather suffices with recounting the dazzling, miraculous effect in breaking the laws [of nature].

As for describing the miracle as a sign and a manifest proof, it is as in His saying, Exalted is He:

“And to [the people of] Thamud [We sent] Salih, their brother. He said, ‘O my people, worship Allah! You have no other god besides Him. There has certainly come to you a manifest proof from your Lord. This she-camel of Allah is a sign for you.” (Qurʾan 7:73)

And the saying of the Almighty:

“When Allah will say, O Jesus son of Mary, remember My blessing upon you and upon your mother, when I strengthened you with the Holy Spirit, so you would speak to the people in the cradle and in adulthood, and when I taught you the Book and wisdom, the Torah and the Evangel, and when you would create from clay the form of a bird, with My leave, and you would breathe into it and it would become a bird, with My leave; and you would heal the blind and the leper, with My leave, and you would raise the dead, with My leave; and when I held off [the evil of] the Children of Israel from you when you brought them manifest proofs, whereat the faithless among them said, ‘This is nothing but plain magic.’” (Qurʾan 5:110)

And as for not describing the miracle and sufficing with the effect, it is as in His saying, Exalted is He:

“And We signalled to Moses: ‘Throw down your staff.’ And behold, it was swallowing what they had faked. (117) So the truth came out, and what they had wrought was reduced to naught. (118) Thereat they were vanquished, and they retreated, humiliated. (119) And the magicians fell down in prostration.” (Qurʾan 7:117–120)

We conclude by saying that the miracles that took place at the hands of the Ahl al-Bayt (a), with the extraordinary feats and the challenge they contain—and they are great and numerous, have filled the Shiʿi books of hadith, and the community has accepted them without dispute—do not require the word “miracle” to be mentioned in their text for us to say that they are such; rather, one must know the event and apply the meaning to it. The careful reader of history is fully aware of the restriction and surveillance that the Ahl al-Bayt (a) suffered, which led them to adhere to taqiyya (precautionary dissimulation) in many expressions.

Fourth: The view of the scholars of the community on the miracles of the Ahl al-Bayt (a).

The claim that the scholars of the community take it for granted that, by the extraordinary feats that happen for the Household of Infallibility and Purity, they mean karama in general by way of figurative usage, and that they believe miracles are exclusive to the prophets, is a statement that lacks the least effort of research and verification; the reality is entirely the opposite.

For the most renowned eminent scholars of the community, from the beginning of the Occultation and the times close to the Ahl al-Bayt (a) up to this time of ours, express the extraordinary feats as miracles, and they mean that and are fully aware of it in the literal sense. Al-Kulayni, al-Tusi and al-Mufid (r) and their like composed books under the titles al-Muʿjizat and al-Maʿajiz (the miracles), and titled chapters in their books with these titles, abundantly. If we refer to these books, we will find that they adhere to precision in their expressions, and that by this they truly mean the miracle in the literal sense, not the figurative.

Indeed, their explicit statements are clear that the miracle covers the Prophet (s) and the pure Ahl al-Bayt, without the slightest doubt or uncertainty. An example of this:

Shaykh al-Tusi said: If the purpose of the miracle is to confirm the truthfulness of the one at whose hand it appears, then it must be possible for it to appear at the hand of some of the Imams and the righteous if they claim the Imamate and righteousness and are truthful; for if what it entails is confirming the truthfulness of the one at whose hand it appeared, then if that person is claiming the Imamate, we know by it his truthfulness, and if he claims righteousness, then likewise; because there must be a claim with which it is coupled.[2]

And Shaykh al-Mufid said: As for the appearance of miracles at the hands of the Imams and the eminent figures, it is among the possible things that are neither rationally necessary nor impossible by analogy. Reports have come, mutually corroborating and widespread, of its occurring from them (a), so I have affirmed it with certainty on the basis of transmitted evidence and sound reports. With me on this matter is the majority of the people of the Imamate, while the Banu Nawbakht disagree on it and reject it.[3]

Al-ʿAllama al-Majlisi (rh) said, in a commentary of his on this statement, the following: The truth is that the miracles occurring at the hands of those other than the Imams (a)—their companions and their deputies—are in fact their (a) miracles, appearing at the hands of those emissaries to show their truthfulness; and the position of the Nawbakhtis here is extremely flimsy and strange.[4]

And by this, judge the views of the eminent scholars by analogy. So the claim that the community restricts miracles to the prophets is contrary to the truth and is a claim lacking evidence, because eminent scholars such as Shaykh al-Mufid (rh) say that the consensus of the community is on accepting miracles for the Ahl al-Bayt (a), except for the family of Nawbakht, who are a group of theologians (mutakallimun); and perhaps their statement is not what their faith entails, but is rather for binding the other party in theological argument.

In general, we have seen some of the views of the most prominent scholars of the community and their acceptance of the occurrence of miracles from the Household of Prophethood (a).

Fifth: Has the term “miracle” been reported, attributed to the Ahl al-Bayt (a), in their narrations?

The claim that the word “miracle” does not occur in the narrations of the Ahl al-Bayt (a) is a strange claim that lacks the lowest levels of research, because, although it is possible that the word “miracles” was used sparingly for their dazzling occurrences because of taqiyya, many narrations in the books of hadith and of ziyarah contain this expression, and this is what we will prove with some clear proofs.

1/ It is reported in ʿIlal al-Sharaʾiʿ from Abu Basir, who said: I said to Abu ʿAbdillah (a): For what reason did Allah Almighty give His prophets and messengers, and give you, the miracle? He said: So that it would be a proof of the truthfulness of the one who brought it. The miracle is a sign of Allah that He gives only to His prophets, His messengers and His proofs, so that by it the truthfulness of the truthful may be known from the lying of the liar.[5]

2/ Al-Saduq narrated in al-Amali from Imam al-Sadiq (a) that Imam al-Hasan (a) ascended the pulpit in the days of Muʿawiya and addressed the people, and among what he said was: O people, whoever knows me knows me, and whoever does not know me, I am al-Hasan ibn ʿAli ibn Abi Talib, and the son of the mistress of the women of the worlds, Fatimah, daughter of the Messenger of Allah. I am the son of the best of Allah's creation; I am the son of the Messenger of Allah. I am the son of the possessor of virtues; I am the son of the possessor of miracles and evidences; I am the son of the Commander of the Faithful.[6]

3/ Al-Qutb al-Rawandi narrated, with a chain of transmission from al-Tusi ending with Abu al-Hasan Musa ibn Jaʿfar (a), that he said: The greatest of people in sin and the most abundant of them in wrongdoing, according to the tongue of Muhammad (s), is the one who attacks the learned one of the Family of Muhammad (s), who calls their speaker a liar, and who denies their miracles.[7]

4/ It is narrated from al-Thumali from Rumayla—who was among those who accompanied ʿAli (a)—that he said: A group of his companions came to him and said: The successor of Moses used to show them evidences, tokens, proofs and miracles, and the successor of Jesus used to show them likewise. If only you would show us something to which and by which our hearts may be reassured. He said: You cannot bear the knowledge of the knower, nor are you strong enough for his proofs and signs. But they insisted to him. So he went out with them toward the dwellings of the Hajaris until he brought them to overlook the salt flat. He made a secret supplication, then said: Uncover your covering! And behold, there were gardens and rivers on one side, and behold, a blaze and fires on another side. A group said: Magic—he has worked magic! Others remained firm in affirming [it] and did not deny as they did, and said: The Prophet (s) has said: The grave is a garden among the gardens of Paradise or a pit among the pits of the Fire.[8]

5/ It is narrated from Imam ʿAli (a) in a long hadith: “If I wished to show the people the wondrous signs and miracles that the Messenger of Allah (s) taught me, they would turn back as disbelievers.”[9]

6/ the just Imam and the pouring rain, the possessor of miracles and virtues, and of proofs and evidences”[10].

7/ In a ziyarah for the Commander of the Faithful (a), with which al-Sadiq (a) performed visitation on the seventeenth of Rabiʿ al-Awwal at sunrise: “Peace be upon you, O guardian of the protection of the religion and master of masters; peace be upon you, O possessor of miracles.”[11]

8/ Another ziyarah for the Commander of the Faithful and al-Husayn ibn ʿAli (a), narrated from Imam al-Sadiq (a): Peace be upon the trustee of Allah on His earth and His vicegerent among His servants, the one who judges by His command, the custodian of His religion, the one who speaks His wisdom, the one who acts by His Book, the brother of the Messenger, the husband of al-Batul, and the drawn sword of Allah; peace be upon the possessor of indications, dazzling signs and overpowering miracles,[12]

9/ In Duʿaʾ al-Nudba: O son of the transmitted landmarks, O son of the existing miracles, O son of the well-known evidences, O son of the straight path.

10/ Ibn Tawus cited in al-Iqbal, in a supplication on the Day of Mubahala, saying: We have narrated that [with our chain] up to Abu al-Faraj Muhammad ibn ʿAli ibn Abi Qurra, with his chain of transmission to ʿAli ibn Muhammad al-Qummi; in it is stated: O Allah, have mercy on us by their right, for You have established them as proofs over Your creation, as evidences for what is inferred of Your oneness, and as a gateway to the miracles through Your knowledge, of which creation other than them is incapable.[13] —that is, other than the Ahl al-Bayt (a)—.

These are some examples of what has come in the narrations by way of calling what takes place at the hands of the Ahl al-Bayt (a) miracles, and there are many examples, but we will suffice with this much.

We ask Allah to grant the scholars and preachers success in precision and soundness in setting forth the standing of the Ahl al-Bayt (a), their greatness, and their pivotal legislative and creational (takwini) position in consolidating the foundations of authentic Muhammadan faith.

And blessings and peace be upon the noblest of creation and the master of the messengers, and his pure and purified Ahl al-Bayt.

Sayed Mahmoud Al-Mosawi

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[1] - Dalaʾil al-Imama, al-Tabari, p. 26.

[2] - Nawadir al-Muʿjizat, by al-Tabari, p. 19, citing al-Iqtisad by Shaykh al-Tusi, p. 158

[3] - Nawadir al-Muʿjizat, citing Awaʾil al-Maqalat, p. 68.

[4] - Nawadir al-Muʿjizat, citing al-Bihar, vol. 37, p. 31

[5] - ʿIlal al-Sharaʾiʿ, vol. 1, p. 123

[6] - Amali al-Saduq, p. 179; and al-Kharaʾij wa al-Jaraʾih, vol. 1, p. 237.

[7] - Al-Kharaʾij wa al-Jaraʾih, Qutb al-Din al-Rawandi, vol. 1, p. 17

[8] - Al-Kharaʾij wa al-Jaraʾih, vol. 1, p. 172. It was narrated in al-Khisal: 119, within hadith 1, with his chain of transmission to al-Zuhri, from ʿAli ibn al-Husayn (a); from it al-Bihar: 78/148, within hadith 10. And al-Rawandi cited it in al-Daʿawat: 244, at the end of hadith 691; from it al-Bihar: 82/173.

[9] - Al-Fadaʾil (by Ibn Shadhan al-Qummi), p. 171

[10] - Al-Mazar al-Kabir (by Ibn al-Mashhadi), p. 103

[11] - Al-Mazar al-Kabir, Iqbal al-Aʿmal, and others

[12] - Al-Mazar al-Kabir, Ibn al-Mashhadi, p. 218.

[13] - Iqbal al-Aʿmal, vol. 2, 353.