Miracles are produced by Allah (Ta’ala) and brought by His will

Suyuti, Nasafi and Baydawi on Prophets cannot bring a miracle by their choice

Allah (Ta’ala) said: “If their aversion is hard on you, then if you were able to seek a tunnel in the ground or a ladder to the sky, so that you may bring them a sign (and you cannot do it, so be patient). And had Allah willed, He could have gathered them together (all) unto true guidance, so be not you one of those who are Al-Jâhilûn (the ignorant).” (Al-An’am : 35)

Hafiz Suyuti writes in “Al-Jalalayn”, Arabic text:

{ وَإِن كَانَ كَبُرَ } عظم { عَلَيْكَ إِعْرَاضُهُمْ } عن الإسلام لحرصك عليهم { فَإِن ٱسْتَطَعْتَ أَن تَبْتَغِىَ نَفَقاً } سرباً { فِى ٱلأَرْضِ أَوْ سُلَّماً } مصعداً { فِي ٱلسَّمَآءِ فَتَأْتِيَهُمْ بِئَايَةٍ } مما اقترحوا فافعل، المعنى أنك لا تستطيع ذلك فاصبر حتى يحكم الله.

Hafiz Suyuti writes in “Tafsir Jalalayn”, in Surah Al-An’am (6:35) p 287 of the Eng. translation by Aisha Bewley, with Quran translation in bold:

“If their turning away from Islam is hard on you because you are eager for them to become Muslim then if you can, go down a tunnel deep into the earth, or climb up a ladder into heaven, and bring them a Sign which they ask for. The implied meaning is that YOU WILL NOT BE ABLE TO DO THAT, so be patient until Allah judges.”

These quotes clearly show the creed of Imam Suyuti on miracles of Prophets, that they are not able to bring miracles. Any other general statements of Suyuti on “Tasarruf” (control/free disposal) should be referred and understood by his clear and specific statements.

An-Nasafi wrote in his Tafsir “Madarik At-Tanzeel”:

والمعنى إنك لا تستطيع ذلك، والمراد بيان حرصه على إسلام قومه وأنه لو استطاع أن يأتيهم بآية من تحت الأرض أو من فوق السماء لأتى بها رجاء إيمانهم

“The meaning is: you are not capable of this, and what is intended is to show his desire for his people to embrace Islam and that if he was able to bring an Ayat from below the earth or above the sky, he would bring such hoping for them to accept faith.”

Al-Baydawi wrote in his “Tafsir”:

والمقصود بيان حرصه البالغ على إسلام قومه، وأنه لو قدر أن يأتيهم بآية من تحت الأرض أو من فوق السماء لأتى بها رجاء إيمانهم

“What is desired is to show his extreme desire for his people to embrace Islam, and that if he was able to bring an Ayat from below the earth or above the sky, he would bring such hoping for them to accept the faith.”

Al-Maturidi, Al-Baydawi, Abu Su’ud, Al-Alusi on Prophets not having a choice in bringing miracles

Allah (Ta’ala) said: “And, indeed we have sent Messengers before you (O Muhammad (saw); of some of them we have related to you their story and of some we have not related to you their story, and it was not given to any Messenger that he should bring a sign except by the leave of Allah. So, when comes the commandment of Allah, the matter will be decided with truth, and the followers of falsehood will then be lost.” (Ghafir: 78)

Abu Mansur Al-Maturidi wrote in his Tafsir entitled “Taweelat Ahlus Sunnah”:

وقوله: { وَمَا كَانَ لِرَسُولٍ أَن يَأْتِيَ بِآيَةٍ إِلاَّ بِإِذْنِ ٱللَّهِ }.

كأنهم سألوه أن يأتي بآية بعد آية على أثر آية أخرى، فقال عند سؤالهم ذلك: { وَمَا كَانَ لِرَسُولٍ أَن يَأْتِيَ بِآيَةٍ إِلاَّ بِإِذْنِ ٱللَّهِ } أي: ليس لرسول أن يأتي بالآية على شهوته أو على شهوة السائل.

وهذه الآية تدل على نقض قول الباطنية؛ فإنهم يقولون: إن أنفس الرسل جواهر روحانية يأتون بها الآية حيث شاءوا وكيف شاءوا، فكان للرسل عندهم بسبب الجواهر الروحانية التي فيهم – قدرةُ إتيانِ الآيات كيف شاءوا من غير إذن من الله تعالى، ومن غير سؤال منهم إياه في وقت الإتيان،.

“As if they asked him to produce an Ayat after another Ayat, so He said to their request: “and it was not given to any Messenger that he should bring a sign except by the leave of Allah” meaning a Messenger cannot bring an Ayat according to his desire or the desire of the one who requests it. And these verses refute the saying of the Batinis who say that the souls of the Messengers are spiritual substances and they can bring through them Ayat wherever they want and however they want, so according to them the Messengers because of the spiritual substances in them have the power to bring these Ayat however they want without the leave of Allah (Ta’ala), and without them asking Him at the time of their occurrence”

Al-Baydawi wrote in his “Tafsir

{ وَمَا كَانَ لِرَسُولٍ أَن يَأْتِىَ بِـئَايَةٍ إِلاَّ بِإِذْنِ ٱللَّهِ } فإن المعجزات عطايا قسمها بينهم على ما اقتضته حكمته كسائر القسم، ليس لهم اختيار في إيثار بعضها والاستبداد بإتيان المقترح بها.

Indeed the miracles are gifts that he distributed/divided among them according to His wisdom like all portions. They do not have a choice in preferring some of them or a monopoly in bringing them to the one who requests them

:Abu Su’ud Al-Hanafi wrote in his “Tafsir

{ أَن يَأْتِىَ بِئَايَةٍ إِلاَّ بِإِذْنِ ٱللَّهِ } فإنَّ المعجزاتِ على تشعب فنونِها عطايَا من الله تعالَى قسمها بـينُهم حسبَما اقتضتْهُ مشيئتُه المبنيةُ على الحكمِ البالغةِ كسائرِ القَسْمِ ليسَ لهم اختيارٌ في إيثارِ بعضِها والاستبدادِ بإتيانِ المقترحِ منَها

Indeed the miracles with their different categories are gifts from Allah (Ta’ala) that He distributed/divided among them according to His desire based on infinite wisdom, like all other portions. They do not have a choice in preferring some of them or a monopoly in bringing them to the one who requests them

Al-Alusi wrote in is “Ruh Al-Ma’ani

{ أَن يَأْتِيَ بِآيَةٍ } بمعجزة { إِلاَّ بِإِذْنِ ٱللَّهِ } فالمعجزات على تشعب فنونها عطايا من الله تعالى قسمها بينهم حسبما اقتضته مشيئته المبنية على الحكم البالغة كسائر القسم ليس لهم اختيار في إيثار بعضها والاستبداد بإتيان المقترح بها.

Indeed the miracles with their different categories are gifts from Allah (Ta’ala) that he distributed/divided among them according to His desire based on infinite wisdom, like all other portions. They do not have a choice in preferring some of them or a monopoly in bringing them to the one who requests them

Many verses in the Quran clearly shows that Allah produces miracles on hands of Prophets

It is written in “Tafsir Jalalayn”, eng p 836-838, Surah Al-Qasas, verses 30-32 as translated by Aisha Bewley:

“30. But when he reached it a voice called out to him (Musa) from the right hand side of the valley, in the part which was full of blessing for Musa, since he heard the words of Allah there- from out of the bush, which was either jujube, bramble or boxthorn: ‘Musa, I am Allah, the Lord of all the worlds.

31. Throw down your staff!’ He threw it down. Then when he saw it slithering like a small quick snake, he turned and fled and did not return back again. Musa, approach and have no fear! Come back! You are one of those who are secure.

32. Put your right hand inside your shirt front. It will emerge pure white, yet quite unharmed. He brought it out and it was pure white, changed from its normal brownish colour, and shone like the sun so that it dazzled the eyes. And hug your arms to your sides to still your fear (read as rahb, rahab and ruhb). This refers to the fear he felt upon seeing the whiteness of his hand. He did as he was told and it returned to its normal state. The arm is called “janah” (lit wing) since for a human being the arm is like what the wing is for a bird. These (read as dhanika and dhannika)-referring to the staff and the hand- are two proofs from your Lord for Pharaoh and his ruling circle. They are a deviant people.’”

Comment: One can see from this verse that one of the greatest Prophet of Allah, Musa (peace be upon him), fled seeing the snake and was afraid seeing these miracles produced by Allah on his hands, and these are supernatural acts produced by Allah as signs for Pharaoh, and not human qualities which human can use as they wish like they speak, walk and act according to powers given by Allah. And if they were natural abilities given to Prophet Musa, he wouldn’t be scared of such miracles produced by Allah.

Allah the Most High said in Surah Taha (20:17-23): “‘And what is that in your Right hand, O Mûsa (Moses)?’ He said: ‘This is my stick, whereon I lean, and wherewith I beat down branches for my sheep, and wherein I find other uses.’ (Allâh) said: ‘Cast it down, O Mûsa (Moses)!’ He cast it down, and behold! It was a snake, moving quickly. Allâh said: ‘Grasp it, and fear not, We shall return it to its former state, and press your (Right) Hand to your (left) side, it will come forth white (and shining), without any disease as another sign, that We may show you (some) of Our greater signs.’”

Comment: The saying of Allah “We shall return it to its former state” shows that Allah is the author of this miracle. Also Musa feeling fear shows that he is not the author of these actions happening at his hands.

Furthermore Allah the Most High said in Surah Al-Baqarah (2:50): “And (remember) when We separated the sea for You and saved You and drowned Fir’aun’s (Pharaoh) people while You were looking (at them, when the sea-water covered them).”

Comment: So this verse makes it clear that Allah is the author of the miracles of Prophets.

Allah the Most High said about Ibrahim (aleyhi salam) in Surah Al-Baqarah (2:260): “And (remember) when Ibrâhim (Abraham) said, ‘My Lord! Show Me How You give life to the dead.’ He (Allâh) said: ‘Do You not believe?’ He [Ibrâhim (Abraham)] said: ‘Yes (I believe), but to be stronger In Faith.’ He said: ‘Take four birds, then cause them to incline towards you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allâh is All-Mighty, All-Wise.’”

Comment: This verse makes it clear that Ibrahim (aleyhi Salam) does not have the power to resurrect the dead. So when dead people were resurrected at the hand of Isa (aleyhi Salam) or cured from leprosy, the author of these actions was Allah and they occurred at the hands of his Prophet to show the Prophet’s truthfulness.

Allah (Ta’ala) said: “We (Allâh) said: “O fire! Be you coolness and safety for Ibrâhim (Abraham)!” (Al-Anbiya: 69)

Comment: So here Allah made fire cool, so he is the author of this miracle.

Statements of scholars defining miracles as actions of Allah

Many quotes in this chapter are taken from the book “Rah Hidayat” of the Hanafi Deobandi scholar Shaykh Sarfraz Khan Safdar (rah) and in this book, he refutes the Brelwi concept of powers granted to saints that saints can use according to their will.

Abu Hamid Al-Ghazali Ash-Shafi’i wrote in his “Ihya Ulum ud-Din” v 1 p 97: “The way in which the Mu’jizah attest to the truthfulness of the Messengers is that everything that the creatures are incapable to produce, this cannot be but the action of Allah (Ta’ala)”

Ibn Khaldun wrote in his “Muqaddimah” p 93: “Among the signs of Prophets is the occurrence for them of actions breaking the laws of nature (Khawariq), attesting to their truthfulness, and these are actions that humans are incapable to produce, this is why they are called “Mu’jizah”. These actions do not come under actions that are within human capacity”

Kamal ud Din Ibn Humam Al-Hanafi wrote in his “Musairah” v 2 p 89: “When this is among actions that creatures are incapable to produce, this cannot be but the action of Allah”

Qadhi Iyadh wrote in “Ash-Shifa”, chapter: The Miracles and Karamat of the Prophet, as translated by the Sufi Aisha Bewley: P 137-138, Section 3:

“The other sort is things that are beyond their power and which they cannot do – such as bringing the dead to life, turning a staff into a snake, bringing the she-camel out of the rock, the tree speaking, water flowing from between the fingers, and splitting the moon. Only Allah can do these things. They are things that Allah does at the hand of one of His Prophets. The Prophet’s challenge to those who denied him to produce something similar was in order to show their incapacity.”

Al-Juwayni wrote in his book of creed “Al-Irshad”, P 168, as translated into English:

“Know also that miracles have a number of specific characteristics that should be grasped thoroughly. One is that it is an act of God, the Exalted.”

Abdul Qadir Al-Jilani wrote in his “Futuh Al-Ghaib”, p 16-18 pf the English translation done by Muhtar Holland and published by Al-Baz:

“At this stage you may be credited with working miracles and supernatural phenomena, for such manifestations will bear the outward appearance of emanating from you, though in reality they are the work of Allah and His will”