Miracles are usually related to the Issues that Communities are deeply interested in.

When the miracles of all prophets are examined, it is seen that the miracles are related to the issues that are common and famous in the relevant community. The kind of miracle must also be in accordance with the level of thought and culture of that community. It is possible to summarize that general rule and other secondary issues as follows:

a– The miracles of the prophets who lived in Arab lands were in accordance with the conditions of the desert. For instance, the miracle of Hazrat Saleh (PBUH) was a camel that came out of rocks, its birth was strange. It is referred to as follows in the Quran:

“They said: “You are only of those bewitched!”You are no more than a mortal like us: then bring us a Sign, if you tell the truth!”  He said: “Here is a she-camel: she has a right of watering, and you have a right of watering, (severally) on a day appointed. “Touch her not with harm, lest the Penalty of a Great Day seize you.” But they hamstrung her: then did they become full of regrets.” (ash-Shuara 26/153-157).

b– Magic was very common among all of the Egyptians whether common people or the elite. The Pharaoh and his soldiers frightened people with it. Therefore, Hazrat Musa (Moses) (PBUH), who was sent to that community, had two basic miracles: the miracles of the stick and his hand. His stick turned to a large snake. When he put his hand into his bosom and took it out, it shone light. The magicians of the Pharaoh had similar magic to those two miracles. However, every person with a mind could discriminate easily between magic and miracle that the magician’s power could never reach. (Ash-Shuara 26-32; an-Naml 27/12.)

c– After the age of Hazrat Musa, the determinist philosophy that ascribed everything to causes and that claimed nothing could take place without a cause was common. Therefore, the prophets that were sent in that age showed kinds of miracles that destroyed that philosophic belief. They proved with those miracles that causes are not real doers and that everything in the universe existed and continued to exist through the creation of a creator who had a will. For instance, the miracles of Hazrat Sulaiman (Solomon) (PBUH) like dominating jinn and birds, understanding the language of birds and other animals, dominating the wind were that kind of miracles (An-Naml 27/16-26) (Saba 34/12.)

d– During the time of Hazrat Eesa (Jesus Christ) the science of medicine along with that materialist philosophy was common. Therefore, his miracles were related to those two fields. For instance, his birth was a miracle that destroyed the materialist philosophy and the positivist thought completely. It is because he was born without a father, which is one of the causes for man to come into the world and he uttered wise words when he was only a baby. His miracle about the science of medicine was the fact that he revived the dead with the permission of God, which showed the ultimate point in that science. (Aal-e-Imran 3/49; Maryam 19/17-22; Maryam 19/29-33.)

e– Before the last Prophet Hazrat Muhammad (PBUH) was sent, fluency and rhetoric were at the peak in that community. That is, words were used in accordance with the person to be addressed in terms of form, meaning and harmony. Arabs appreciated and showed respect to nothing as much as rhetoric and fluency. The fact that they put up seven elected poems called “Muallaqat Sab‘a” (Seven Suspended Poems) on the wall of the Kaaba, the most sacred temple, was an indication of that appreciation and respect. Another proof of that respect was the fact that the poet of each tribe was a national hero. So much so that, one word of the poet was enough to declare war or to make peace. Therefore, divine wisdom necessitated the greatest miracle of the last prophet (PBUH) to be something of that kind, and gave him the Glorious Quran, which was at the peak of rhetoric. Thus, his miracle had an attribute that the miracles of other prophets did not have, the attribute of being eternal, as he himself was brighter than other prophets.

f- Although miracles are proofs for the truthfulness of prophets, they are not so compelling as to make people believe. It is because the world is a place of testing. Otherwise, everybody would have believed and there would have been no testing. Therefore, in miracles, there is a slight opening for denial as a pretext. However, the more obvious and definite the miracle is, the more intense and difficult the testing is. The denial of such miracles brings about the torture of total destruction. For instance, when the nation of Hazrat Saleh (PBUH) did not believe although the miracle that they demanded took place, they were destroyed totally. (Ash-Shams 91/11-14.) Wenn man sich in einem solchen spiegel aus geringer bachelorarbeit schreiben entfernung betrachtet, so sieht man ein vergrößertes, aufrechtes und virtuelles bild

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