A New Probe into Miracle and Wonders

A New Probe into Miracle and Wonders

Bibliographic Information:

• Main Author: Mohammad Reza Nekounam (b. 1327)
• Title: A New Probe into Miracle and Wonders / Nekounam.
• Publication Details: Tehran: Sobh Farda Publishing, 2014.
• Physical Description: 72 pages; 11 x 21 cm.
• Series Title: Collection of Works; 53.
• ISBN: 978-600-7347-35-5
• Price: 30,000 Rials
• Cataloging Status: FAPA
• Back Cover Note in English: A New Probe into Miracle and Wonders.
• Edition: Second Edition
• Previous Edition: “Zohour Shafaq,” 2007.
• Subjects: Miracle, Karama, Miracle (Islam), Karama – Qur’anic aspects.
• Library of Congress Classification: BP220.6 / N8K2 1393
• Dewey Decimal Classification: 297.43
• National Bibliography Number: 3684682

Preface

What is a miracle? How do prophets gain the power to perform miracles? What are the components that form the essence of a miracle? At what stage of the soul’s evolution does a miracle play a role? Is a miracle a universal phenomenon, and can the power of creation be accessible to all people?

This work addresses the notion that the strength of intellect, persistence in action, and the ability to influence the material universe are essential conditions for a miracle. It proposes that the perfection of humanity is not confined to specific limits, and the deficiencies and stagnations present in individuals can be returned to the person themselves, thus opening the path to having access to the power of creation for those who seek it.

In the second essay, the differences between miracles, magic, sorcery, and illusion are discussed, alongside the legal ruling on sorcery and witchcraft, with examples of forbidden magic provided.

The third article of this work deals with the distinction between miracles and karama (spiritual grace). It determines the range of abilities for performing miracles and karama and emphasizes that the source of such powers is the inexhaustible divine origin.

The fourth essay, titled The Six Facets of a Miracle, delves into the nature of miracles in detail. It also explores the relationship between fate and free will in human actions, a subject that has long captivated thinkers. The theory of “closed collectivity and the extensiveness of a collectivity” is introduced.

It is hoped that this work will open new avenues for exploring the nature of miracles, karama, and other forms of power, such as magic.

Principles of Miracles and Karama

In general, the foundation of the miracles of prophets and the karama of saints consists of three elements: the complete realization of theoretical wisdom, the acquisition of practical wisdom in the soul, and the power to influence the material universe and its creations. Each of these must be achieved with the utmost strength and, considering relativity, manifest in the individual.

In the discussion of prophethood, two main aspects are addressed: the sociological dimension of prophethood and its spiritual truth.

The first question raised is whether prophethood is a necessary condition for human society. Does prophethood enhance and complete the positive aspects of the human system, such that without it, a contradiction would arise within the perfect system and a deficiency would occur in human societies and life? The key issue here is proving that prophethood is an essential element of the perfect system, and without it, the objective of human growth would be undermined.

The second issue concerns the spiritual evolution and the various stages and paths of perfection available to humanity.

Before discussing the three faculties—intellectual, practical, and imaginative—it is essential to refer to various definitions and divisions related to human nature, which reveal the way of understanding and the method of human perfection. It is also necessary to explain the profound connection between humans, the world, and the Creator of the universe, which is outlined briefly in this context. The subject of all these divisions is humanity, and in relation to God, the perfection of the human being is central.

Scientific and Practical Divisions

Among the various divisions of human nature, one is concerned with the expression of scientific and practical wisdom, with the human being as the subject, path, and goal. What pertains to thought and will involves, first, the completion of scientific wisdom or intellectual power, and second, the completion of will, which involves practical wisdom or practical ability.

The first aspect involves intellectual growth and theoretical perfection, which does not in itself involve action, though it serves as the causal source for action. The second concerns the realm of action and is dependent on the position of the soul and the will of the person. Thus, intellectual and practical growth complement one another, and the weakness of one leads to the weakness of the other. Even though theoretical wisdom is the causal source of action, practical wisdom and the development of an individual’s will are intrinsically tied to their thoughts, and no action can be independent of thought.

Therefore, an analogy can be made between these two forms of wisdom to the two wings of a bird, which cannot fly with only one wing. A bird with one wing cannot fly to its destination, just as a person who is strong in intellectual wisdom but weak in action is merely imagining wisdom. Similarly, one who considers asceticism, purity, and abundant acts of worship to be the result of practical wisdom is mistaken. Both forms of wisdom are interdependent, and one cannot exist without the other. As it is stated in the words of the infallible Imams (peace be upon them), knowledge is only valid when it is accompanied by action. Mere eloquent speech or good intentions are not enough; action becomes true when it aligns with knowledge.

Knowledge of the Truth cannot exist without submission to the Truth, and submission to the Truth cannot exist without knowledge of the Truth. These two aspects form a unified reality, guiding the individual to find the soul and become familiar with the Truth.

Divisions of Thought and Revelation

Humanity is divided in various ways based on their journey through intellect and revelation. During the spiritual journey, the individual progresses through stages in reasoning and experiences different levels of mysticism to eventually find the right path, after facing many challenges and obstacles.

There are numerous divisions in this journey, and a few of them are briefly mentioned here: sometimes humans are divided by their body and soul, or by time and space, and at other times they are not divided by these factors at all.

Humans possess both a material body and a spiritual soul, and despite the presence of matter, time, and space, they also have the inherent quality of spiritual transcendence. From pre-birth to birth, life to death, death to the Barzakh (intermediate state), and from there to the Hereafter, each stage of existence carries its own world, and each has its natural and voluntary path. The eternal journey of perfection continues indefinitely, and there is no end to the spiritual ascent.

At times, humanity is divided in comparison to all other beings, with various stages of existence such as essential attributes and accidents. These divisions lead to classifications such as believers and non-believers, with different categories of faith and disbelief. Within believers, categories like the just (Adil) and the unjust (Fasiq) are also present, each of which corresponds to different ranks. When it comes to infallibility, it is fundamentally different from justice, for an individual who does not sin, either temporarily or permanently, may be considered just. However, infallibility is not merely the absence of sin. Infallibility is a state that is qualitatively distinct from justice and requires more profound reflection.

We did not withhold or give less than what was due. Knowledge is lesser than gnosis and mysticism, and it is there that the distinction between “fa’lamu annahu la ilaha illa Hu” (know that there is no god but He) and “shahida Allahu annahu la ilaha illa Hu” (Allah bears witness that there is no god but He) becomes very significant—more so than most would think. In the former, the command is “fa’lamu”, and because it refers to knowledge, the pronoun “antum” (you) indicates duality and otherness; however, in the latter, the testimony is from Allah, and there is no “antum” (you), as the state here is that of direct witnessing and the presence of Allah, who becomes the mediator for the realization of the divine truth.

The terms sirr (secret), khafi (hidden), akhfi (most hidden), or tams (concealment), maḥq (annihilation) are mystic terminologies, and a philosopher has no path in these matters. The proof or reasoning does not pertain to the secret or its concealment, nor to the hidden or annihilated. The ultimate journey for philosophers ends in the māṣal (state of acquisition), and they do not go beyond this point.

Occasionally, the stages of a person’s journey are divided into ‘ilm al-yaqīn (knowledge with certainty), ‘ain al-yaqīn (certainty through direct vision), and ḥaq al-yaqīn (certainty in the absolute truth). The first of these is proof, which is no more than ‘ilm al-yaqīn, or intellectual knowledge and the soul’s connection with the universal intellect. ‘Ain al-yaqīn and ḥaq al-yaqīn refer to the stages of sirr, khafi, akhfi, tams, and maḥq—the first being ‘ain al-yaqīn, where there is an annihilation in the abiding, and the second is ḥaq al-yaqīn, where the eternal existence remains without annihilation.

The Four Journeys

The stages of human perfection are sometimes defined in four journeys: “min al-khalq ila al-ḥaq” (from creation to the truth), “min al-ḥaq fi al-ḥaq” (from the truth in the truth), “min al-ḥaq fi al-ḥaq bi al-ḥaq” (from the truth in the truth with the truth), and “min al-ḥaq ila al-khalq bi al-ḥaq” (from the truth to creation through the truth).

The first journey involves severing ties with oneself and heading towards the truth. The second journey is about embodying divine traits and actualising the divine names within the soul of the seeker, which becomes the very identity of existence. These two journeys represent the ascent of the soul to the pinnacle of spiritual consciousness.

The third journey, safar fi al-ḥaq bi al-ḥaq, is the journey within the truth, which involves the negation of particularity and the unity of essence, transcending all notions of being and non-being.

The fourth journey is the descent, where the mystic becomes the agent of divine mercy for creation. The mystic, who has transcended the self, embodies divine attributes and becomes the intermediary through which creation reaches the divine. This station is the highest, reserved for the prophets and their heirs, but it can also be reached by the godly scholar, who has freed himself from the self and realised the truth of the divine, becoming a guide for humanity. Without this ability to guide, one cannot truly love creation, regardless of whether they are a jurist or mystic, or whether they are in a madrasa or a Sufi lodge. Occasionally, however, there are those among creation whose love for others reflects the path of the true seeker, and their affection is not bound to any specific place or institution. They possess a heart that seeks to be a loving companion to others.

This division blends theoretical and practical wisdom, as some divisions of philosophical knowledge do not integrate practical wisdom; however, without it, the path cannot be travelled.

The Three Stages of Renunciation and Reaching the Goal

Here, it is necessary to present a division that is unique to the author and is based on a triadic foundation that returns to unity. Although a detailed explanation of this will be pursued elsewhere, a summary follows:

Our belief is that the seeker has three stages in their journey, all of which return to a single concept: the renunciation of desire in three forms: desire for the other, desire for the self, and desire for the divine.

If the heart is able to free itself from desire for the self, then it has reached the ultimate goal.

The first stage is the renunciation of desire for the other, meaning that the heart should not seek any benefit or gain from others.

The second stage is the renunciation of desire for the self, meaning the heart should not be ensnared by its own desires, acting with selflessness as if it were interacting with the other.

The third stage is the renunciation of desire for the divine, where the heart surrenders completely to God and is content with God’s will, treating the divine with the same love and devotion whether God is perceived as the lord of power and wealth, or in a humble state of poverty. The seeker does not tie their heart to the idea of possessing God, but loves God purely, as God loves creation without any selfish interest.

Of course, renunciation of desire does not mean severing ties with others, the self, or the divine, but it refers to complete union with all of God’s creation without any semblance of otherness. Through the negation of desire, perfect union is achieved, and the seeker’s love becomes a reflection of divine love, where they witness all existence as it is, not through any duality or separation, but as one with the truth.

The Three Conditions for Miracles

After this long introduction, we return to our discussion on the conditions of miracles and divine grace. The first condition is the strength of intellect, the second is perseverance in action, and the third is control over the material world. It was explained that the accumulation of rational wisdom is the essence of this, just as weakness in conjecture and illusion represents ultimate stagnation.

At this point, a question arises regarding the ultimate extent of intellectual perfection or the greatest degree of intellectual weakness: where do these extremes meet, and where is the point of intersection between them? For every intensity, a more intense one is possible, and for every weakness, a weaker one may also exist. How then can we conceptualize these two extremes?

The answer is that these extremes are not limited by a finite boundary, and the very concept of a boundary itself is inadequate to describe them. As with the words limit and space, these are insufficient to capture the true nature of these two realities. The intersection of these two extremes is at the point where servitude to the servant and lordship to the divine meet, and both converge in the unity of existence. This is the meaning of “la tafāwut fī khalaq al-Raḥmān” (there is no difference in the creation of the Merciful), as all distinctions arise from this world, and from the perspective of the divine, there is no difference in the two realms of ascent and descent.

Thus, all beings follow the path of the divine, whether consciously or not. The ultimate destination for all is God, and no path but His leads to true fulfillment. This is the meaning of “lā yumkin al-farār min ḥukūmtak” (it is impossible to escape Your command), as all creatures, knowingly or unknowingly, follow the will of the divine.

Linguists and Most Jurists’ Understanding of Magic, Divination, and Sorcery

Linguists and most jurists remain ignorant of the true nature of magic, divination, and illusion, and as a result, they issue rulings about matters they do not understand.

The statements of linguists and jurists about magic, illusion, and divination are akin to their definitions of flowers and plants. For example, if asked, “What is a jasmine flower?” they might answer: “It is a plant, or something that grows from the earth, or a substance that transforms,” yet none of these definitions truly capture the essence of this specific flower. These definitions are also true for desert thorns or any plant that grows from the earth, which are similarly classified as plants or substances that undergo transformation. However, when in a garden, and when asked about the jasmine flower, a gardener would respond in a way that allows the flower to ‘speak for itself,’ explaining its type, fragrance, color, growth, freshness, and all its characteristics. Thus, it is the gardener who truly understands jasmine, while the linguist or jurist remains unaware of its essence.

When a scholar or jurist is asked, “What is magic? What is divination? What is illusion?” they might say: “It is something hidden from others, precise, extraordinary, and harmful, or something like this,” yet none of these statements provide true insight into magic, illusion, or divination. Many things can be hidden, precise, extraordinary, or harmful, but they do not constitute magic. So, what is magic, and what defines divination and illusion?

What linguists and jurists say about magic, illusion, and divination does not express their true nature, whether they categorize it into eight types, four types, whether it is harmful or harmless, all of it is similar to their definitions of jasmine. Therefore, linguists and jurists, as well as prominent scholars like Sheikh Ajall in Makasib (The Profitable Deals), have been stumped on some issues, issuing rulings on matters that remain unclear, such as magic, divination, illusion, music, astrology, and rulings related to astrology. In all these cases, they have struggled to grasp the true nature of the subject. In other words, while they had no issues in issuing rulings on their duties and roles, they have faced difficulties in applying these rulings to actual cases.

What is Magic, and What is its Effect?

What is magic, so that it may be prohibited, and who is the sorcerer who should be executed? In response, it must be said that magic is a human action, and its commission depends on the act. Furthermore, determining whether the title “magic” applies or not does not become clear with a single act but requires repetition or the widespread practice of the act, either quantitatively or at least qualitatively, for one to be classified as a sorcerer and for a ruling to be applicable to them.

Therefore, magic is an act, and every act must have an effect. Is the effect harmful or beneficial? Which one is prohibited, the act or its effect? If the effect is not realized, does the act of magic still qualify as such? It must be understood that magic is an act, and its nature is independent of the possible harmful or beneficial effects it may have. Magic can be beneficial or harmful, but it is not determined by these effects, as magic is a truth that does not depend on external or relative benefits or harms. These effects depend on the intent of the practitioner. Thus, the essence of magic should be understood, and it should not be mixed with the question of whether something is harmful or forbidden, as understanding the subject must be separate from the ruling in order to produce accurate results.

Who then is the one who should be deemed a non-believer or executed? The one who is a sorcerer. Who is a sorcerer? The one who practices magic. What is the act of magic? Is it an action or a belief? Is it harmful or harmless? Does it require continuity or can it include a single act? These issues should not be mixed with rulings and the subject matter, as the act of manipulating the material world, if real, constitutes magic, and it can be classified into harmful or harmless types. The question of whether any of these manipulations are forbidden or not is a separate issue that should not be confused with the topic of magic itself.

Merely manipulating the material world should not be considered forbidden, just as not every manipulation of the material world is magic. Magic is one form of manipulation of the material world, and it is only in some of its forms that it is classified as such.

Forbidden magic involves manipulating the material world in a way that harms the person who is enchanted, even if it is done with their consent or if it has a social detrimental effect on everyone. Alternatively, it can be when the sorcerer manipulates someone without their permission, even if it does not harm them, as the widespread practice of magic can lead to its recognition in this context.

The Sources of Magic

Everything mentioned so far relates to the application of the title and concept of magic; however, in terms of sources, it must be stated that the texts concerning magic, such as its prohibition, the requirement to kill a sorcerer, cursing them, their deprivation from paradise, and the question of whether magic is a major sin, are all either ambiguous, unsupported by evidence, or do not suggest that magic is prohibited. While the title of a sorcerer or non-believer may apply to those who commit harmful magic, their rulings must be carefully examined, and any relevant narrations should be analyzed to align them with the specific circumstances of the case.

Narrations of Excommunication, Killing, and Cursing

The narrations regarding the excommunication, killing, and cursing of sorcerers must be applied to cases where the sorcerer manipulates the material world in such a way that it leads to public harm or a deviation in belief within society. It may also apply if the individual considers their actions independent of any cause or reason, leading them to deny essential religious beliefs, or if they make magic lawful, which would qualify them as non-believers or disruptors.

If these conditions are not met, magic does not necessitate killing or acknowledging religious excommunication. In cases of doubt, one must err on the side of caution and avoid making definitive rulings. The mere act of manipulating the material world is neither forbidden nor inherently harmful, as it represents a potential aspect of human perfection. However, if the act causes harm or leads to damaging consequences, such as spreading corruption or public disorder, it should be judged in accordance with established rulings.

The narrations related to the excommunication or killing of sorcerers should be applied to instances where magic has a disruptive or harmful effect, but in the absence of such an effect, no punishment should be applied. This principle is consistent with the Islamic legal maxim that “punishments are waived in cases of doubt.”

The Subject of Magic

The subject of magic is the manipulation of the material world. However, it is not solely limited to this, as magic is one form of manipulating the material world. Not all forms of magic involve physical manipulation of the material world, as some forms can involve altering the perceptions or senses of others, which also constitutes a type of magic. Therefore, many of the expressions used in discussing magic are incomplete, and many of them do not actually describe magic, even if they involve actions that may be sinful, such as gossiping or certain uses of mathematical knowledge or materials, which have been mistakenly classified as forms of magic.

In terms of rulings, not all forms of magic are prohibited, nor do all cases of magic lead to excommunication or execution. As explained earlier, magic does not automatically constitute a grave sin that warrants death or expulsion from the faith unless it involves corruption, unlawful practices, or public harm.

In cases where there is no corruption, destruction, or illegal act, manipulating the material world is a form of human perfection and should be praised, as long as it does not lead to negative consequences or violate any prohibitions. This view aligns with the principles of Islam, which supports the pursuit of knowledge and human potential as long as it is not coupled with harm or unlawful acts.

Miracles and Charismata

A miracle, as the word implies, involves the general inability of others to perform a particular act, which, in comparison to an individual’s ability, can be realized through divine intervention.

In a miracle, there is both an existential and a negative aspect: the existential aspect is the individual’s ability, while the negative aspect is the universal inability of others.

Anything can be the subject of a miracle, and there is no essential difference between different things in terms of their potential to manifest miracles.

The only consideration in the context of a miracle is that the subject cannot be something inherently impossible or logically impossible. While it may be difficult for the general public to witness or comprehend it, its realization in a specific context is possible.

A miracle is not something that can be performed by just anyone; it is the pinnacle of abilities that a believer can achieve through divine grace.

Thus, ordinary power and potential do not play a role in a miracle. The primary cause of a miracle is the infinite power of God, which manifests in the actions of a faithful individual. The subject of the miracle can be anything or anyone, depending on the divine will. For instance, Jesus performed miracles by raising the dead with his breath, Moses used his staff to part the sea, and the Israelites witnessed the resurrection of a cow’s tail.

When God’s infinite will is at work, it doesn’t matter whether the miracle is performed by Jesus, Moses, or any other divine instrument.

This explanation makes several points clear:

1. The cause of a miracle is the eternal will of God.
2. All things, whether material or individual, can be the subject of a miracle.
3. A miracle is performed by a true believer who has the power to guide others.
4. A miracle occurs when there is a need, proving the truth of the prophet.
5. A miracle is the manifestation of the connection between the hidden and the visible, when all apparent causes resist the realization of an event.

In contrast, miracles are exclusive to the prophets and are performed in response to public requests, distinguishing them from the charisma of the saints, which, though similar in nature, differs in application.

A person can, through spiritual growth, reach a level where they gain mastery over the material world and manipulate it in meaningful ways. However, they will not do so arbitrarily. Such individuals act only when external causes fail or when they need to affirm the truth or provide guidance.

The Six Aspects of the Miracle

To analyze the miracle and prove its universality, possibility, and veracity, six essential conditions must be fulfilled for a miracle or a divine act of grace to be realized by a Prophet, a Saint, or an accomplished mystic.

1. The Concept of Cause and Effect: The relationship between cause and effect must be thoroughly understood, with clear recognition that the effect falls within the jurisdiction of its specific cause. The cause holds a particular dominion over the effect, and these two principles are interdependent. The cause must bring about the complete existence of the effect, while the effect represents a deficient existence of its cause, and these concepts are inseparable.
2. The Primary Matter of the Universe: The fundamental matter of the cosmos is unified. It possesses not only the potential to bear countless forms but also infinite variations, provided that the conditions for such transformations are met. However, at any given moment, matter cannot simultaneously manifest more than one form. Concepts like water and fire, earth and sky, are merely nominal distinctions; in essence, they all share the same underlying matter, and their differences stem from proximity and distance in their forms.
3. The Power of the Immaterial: Immaterial entities, due to their superiority over material beings, possess the ability to influence the material world. The realm of abstraction is capable of effortlessly exerting control over material entities, provided the appropriate conditions are preserved.
4. The Intellectual Power of the Miracle-Worker: The intellect of the miracle-worker must be immune from error, confusion, forgetfulness, or mistakes, and must possess unwavering stability. This intellectual faculty is essential for the performance of miracles.
5. The Subordination of Other Faculties: All other faculties, both perceptual and spiritual, must be subordinate to the intellect. A harmonious integration of both material and immaterial faculties is required for the person to attain the necessary spiritual state to perform miracles.
6. The Complete Sovereignty of the Miracle-Worker: The individual performing the miracle must possess the ability to treat the entire universe as their body and to govern it with their will. This establishes a complete control over the world, as though all of creation were an extension of their own physical form.

Assuming the fulfilment of these six conditions, there is no obstacle to the realization of a miracle. Just as a person in their normal state can easily control the movements of their hands and feet, a Prophet, Saint, or mystic can do the same, without any distinction. This phenomenon is not logically problematic.

Accordingly, a miracle is not necessarily an event that defies the ordinary course of nature. Rather, it is perceived as such by ordinary people, but in reality, it aligns perfectly with the universal principles of natural creation. In this sense, there is no fundamental difference between miracles and normal events.

The Miracle and the Verification of Truthfulness

What has been discussed thus far pertains to the possibility and establishment of miracles. To validate them, an “inner discovery” (kashf inni) is required. When such an event occurs from a being with a sound intellect, it reveals the complete power of the miracle-worker, and this discovery becomes a proof of their truthfulness. The individual capable of performing such feats cannot be a liar, as they neither need to lie nor benefit from deception. Therefore, the miracle-worker is free from falsehood, and the possibility of deceit is incompatible with their spiritual state. Hence, this inner discovery serves as philosophical and causal verification of the miracle.

However, there are variations in the degree of power and attainment, leading to different forms and manifestations of miracles, even though they all share a common underlying essence.

The Relationship between Fate and Free Will

One of the most challenging and profound questions that has preoccupied the minds of scholars and the general public alike is the nature of the forces that bring about human actions and decisions. Who is responsible for our actions? Do we perform them by our own volition, or is everything determined by divine fate, with God alone orchestrating everything?

It is never disputed that, based on the principle of divine unity (tawhid), all general and specific predeterminations in the universe come from divine grace and effusion. The only point of contention is the manner in which these determinations unfold, and different thinkers have offered their own responses to this question.

The Servant and Divine Will

While human actions are carried out by their own volition, they are ultimately expressions of divine will. Human freedom, thought, and action are the active manifestation of divine will. All of existence has a hierarchical relationship with the divine, and this principle extends to every aspect of life. Thus, the concept of a dichotomy between the servant (abd) and God (Haqq) in the realm of free will and action is not a valid or meaningful distinction. Human actions are intertwined with divine will in such a way that the two are not separate or opposing forces.

Human beings are responsible for their own deeds, even though these deeds are ultimately the result of divine decree. This interwoven relationship does not suggest duality, as it is simply a manifestation of a singular reality in both its hidden and visible forms.

Human Agency and Divine Interaction

In all actions, whether good or bad, beautiful or ugly, humans perceive both themselves and God as the recipients of praise or blame. However, on a cosmic level, there is no room for the condemnation of God, and only the individual can truly be held accountable. This implies that every being, whether human, animal, believer, or non-believer, is inherently independent but also profoundly connected to the divine will.

A Peaceful Heart in Striving and Effort

If this understanding of the divine plan is truly realized within the human soul, it leads to clarity in navigating the complexities of fate, good and evil, free will, and divine will. Once this awareness takes root, the seemingly complex and contradictory questions surrounding these concepts become far easier to comprehend.

Each individual should carefully examine their own thoughts and actions, striving to avoid confusion between inner and outer realities. Effort and striving should never be seen as futile or without purpose, for one must maintain a peaceful heart, free from inner turmoil, while persevering in their efforts.