Islamic view of miracles

Miracle in the Qur'an can be defined as a supernatural intervention in the life of human beings. According to this definition, miracles are present "in a threefold sense: in sacred history, in connection with the Islamic prophet Muhammad himself and in relation to revelation." The Qur'an does not use the technical Arabic word for miracle (مُعْجِزَة Muʿjiza) literally meaning "that by means of which [the Prophet] confounds, overwhelms, his opponents". It rather uses the term Ayah (literally meaning sign). The term Ayah is used in the Qur'an in the above-mentioned threefold sense: it refers to the "verses" of the Qur'an (believed to be the divine speech in human language; presented by Muhammad as his chief miracle); as well as to miracles of it and the signs (particularly those of creation).

In order to defend the possibility of miracles and God's omnipotence against the encroachment of the independent secondary causes, medieval Muslim theologians rejected the idea of cause and effect in essence, but accepted it as something that facilitates humankind's investigation and comprehension of natural processes. They argued that the nature was composed of uniform atoms that were "re-created" at every instant by God. Thus if the soil was to fall, God would have to create and re-create the accident of heaviness for as long as the soil was to fall. For Muslim theologians, the laws of nature were only the customary sequence of apparent causes: customs of God.

A systematic definition of miracles performed by apostles can be found in the work of the Muslim scholar al-Īd̲j̲ī Mawāḳif, historian A.J. Wensinck states. The main purpose of miracle is to prove the sincerity of the apostle and has to satisfy the following conditions:

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