Miracle in the Qur’an and the Miracles of Prophet Muhammad (pbuh) – 1

A miracle is defined as any extraordinary act that occurs in the hands of someone claiming prophethood, in a manner that challenges those who deny him, serving as proof of the truth of his claim. As understood from this definition, a miracle is directly related to prophethood.

It is not absolutely necessary for someone who receives divine revelation to perform miracles. Even if a person is a Messenger, any miracle he performs does not stem from his human nature but is entirely dependent on God’s will and decree. The Qur’an states: “They say, ‘Why have no signs been sent down to him from his Lord?’ Say, ‘Signs are only with God, and I am only a clear warner.’ Is it not enough for them that We have sent down to you the Book which is recited to them? Surely in this there is mercy and a reminder for a people who believe.” (Al-Ankabut, 29:50-51) “Say: ‘I have no power to bring benefit or harm to myself, except what God wills. If I had knowledge of the unseen, I would have accumulated much good, and no harm would have touched me. I am only a warner and a bearer of glad tidings for people who believe.’” (Al-A’raf, 7:188) “…I do not claim anything by myself.” (Sad, 38:86)

The fact that Prophet Musa (Moses) was initially frightened when his staff turned into a serpent (Taha, 20:18-21) further demonstrates that miracles performed by messengers do not originate from their human nature, but rather, everything occurs by God’s decree.

A miracle is contrary to customary and habitual occurrences, yet it is not against reason or possibility. The fact that it deviates from usual circumstances does not make its occurrence impossible. What makes miracles extraordinary is their rarity and unusual nature.

The positive impact of miracles is a reality. When the magicians of Pharaoh witnessed Prophet Musa’s miracle, they immediately believed, and they did not waver in their faith despite Pharaoh’s threat to cut off their hands and feet on opposite sides. The Qur’an affirms that miracles strengthen the faith of believers and bring them reassurance.

Regarding miracles, which indicate that a Messenger (peace and blessings be upon him) has received divine support and confirmation, people react in different ways:

1. There are some people who do not need any miracles. “Our Lord, indeed we have heard a caller inviting us to faith, saying, ‘Believe in your Lord,’ and we have believed…” (Aal-e Imran, 3:193).

2. Some people, however, do need miracles. “(Remember) when you called upon your Lord for help, and He responded to you: ‘I will reinforce you with a thousand angels, coming one after another.’ God made this only as good news and to reassure your hearts…” (Al-Anfal, 8:9-10). Finally, there is a third group of people who would not be convinced even if they witnessed the clearest miracles. “We showed Pharaoh all Our signs, but he denied them and refused.” (Taha, 20:56). “Even if We opened for them a gate from heaven, and they were to ascend through it, they would still say: ‘Our eyes have been dazzled. Rather, we are bewitched people.’” (Al-Hijr, 15:14-15). It is not possible for an ordinary person to perform miracles. If God had willed for all people to act with absolute goodness and righteousness, He would have created them as obedient as the angels, eliminating the need for prophets. Alternatively, He could have accepted the prayers and supplications of these prophets so that all disbelievers would instantly become believers and Muslims. Or, through their prayers of condemnation, disbelievers would have been wiped off the face of the earth.

A. The Miracles of Prophet Muhammad (peace and blessings be upon him) Mentioned in the Qur’an

The Holy Qur’an does not demand mere verbal acknowledgment of Prophet Muhammad’s (peace and blessings be upon him) prophethood. Instead, it presents evidence and rational arguments that encourage reflection and the use of intellect, leading individuals to discover the truth on their own. Faith attained through this process remains firm and unshakable, as it is reached through sincere effort and thus is not easily overturned by negative influences. In both the Qur’an and Hadith, the term miracle (mu‘jizah) is not explicitly mentioned. Instead, terms such as burhan (proof) and ayah (sign) are used. However, the presence of miracles within the framework of prophethood is an undeniable reality. In other words, miracles are an integral part of prophethood. Every messenger throughout history has been associated with miracles, and therefore, it is only natural that the Final Messenger (peace and blessings be upon him) also performed many miracles.

When the word miracle is mentioned, it brings to mind extraordinary events. Nearly every messenger’s life has included various miraculous occurrences, and the life of Prophet Muhammad (peace and blessings be upon him) was also filled with miracles. Just as the Qur’an mentions the miracles of previous prophets, it also recounts some of the miracles of Prophet Muhammad (peace and blessings be upon him). However, his miracles are not limited to those mentioned in the Qur’an. In fact, Prophet Muhammad (peace and blessings be upon him) performed many other miracles, the reports of which have reached the level of tawatur (widely and consistently transmitted accounts). Here, we will focus only on the miracles recorded in the Qur’an. Once these are understood, the existence of others will also be substantiated.

1. The Eternal Miracle: The Qur’an

God Almighty granted each messenger miracles that were suited to the people and era in which they were sent. The society to which Prophet Musa (Moses) (peace be upon him) was sent excelled in the natural sciences, magic, and the arts. When they witnessed his staff turning into a serpent, except for those stubborn in their denial, they recognized that he was sent by God and believed in him. The magicians, being experts in sorcery, were the first to realize that what they had witnessed was not magic but a divine miracle, so they became the first to believe in him (Al-A’raf, 7:123-124; Taha, 20:71; Ash-Shu’ara, 26:49). Similarly, Prophet Isa (Jesus) (peace be upon him) was sent to a society that specialized in medicine. Therefore, he was granted miracles such as healing those born blind, curing leprosy, and bringing the dead back to life by God’s will (Aal-e Imran, 3:49; Al-Ma’idah, 5:110). Additionally, since the people of his time doubted resurrection after death, the miracle of reviving the dead served as tangible proof of the possibility of life after death. Establishing fundamental beliefs is one of the primary purposes of messengers.

During the era of Prophet Muhammad (peace and blessings be upon him), the Arabs had reached an unparalleled level of eloquence and rhetoric. Their most intelligent individuals employed all their intellectual and imaginative abilities to refine their language and speech to perfection. In such a society, Prophet Muhammad (peace and blessings be upon him) was given the Qur’an—a book whose composition, style, eloquence, and profound meanings surpass human capability. This served as a great proof for his people, a miracle even more powerful and comprehensive than those of previous messengers. Unlike the miracles of earlier prophets, which were witnessed only by those who lived during their time, the proof of the Prophet Muhammad’s (peace and blessings be upon him) prophethood—the Qur’an—can be observed not only by those who lived in his era but also by people in all subsequent generations. Since Prophet Muhammad (peace and blessings be upon him) was sent to all of humanity (Saba, 34:28), the sign of his prophethood needed to serve as a lasting proof and guidance for all people.

The proof that the Prophet Muhammad (peace and blessings be upon him) presented to his people, challenged them with, and used as evidence for the truth of his prophethood was the Qur’an. God Almighty commanded him to do so:

“They say, ‘Why have not miracles been sent down to him from his Lord?’ Say, ‘Miracles are only with God, and I am only a clear warner.’ Is it not sufficient for them that We have sent down to you the Book that is recited to them? Indeed, in that is mercy and a reminder for people who believe.” (Al-Ankabut, 29:50-51)  “And We did not send before you [as messengers] except men to whom We revealed… [We sent them] with clear proofs and scriptures. And We have sent down to you the Reminder [the Qur’an] so that you may explain to the people what has been revealed to them, and so that they may give thought.” (An-Nahl, 16:43-44)

The aspects that prove the miraculous nature of the Qur’an are numerous, but they can be classified into two categories: Its perspective directed at all of humanity. Its perspective is specifically directed at the Arabs.

The Qur’an’s miraculous nature for all of humanity lies in its prophecies about the unseen, which have come true exactly as foretold. It also provides accounts of past nations with remarkable accuracy. Additionally, its comprehensive and timeless legal system, which remains relevant across all times and places, is another proof of its divine origin.

For the Arabs specifically, the Qur’an’s miracle lies in its unmatched linguistic composition. It does not conform to any known style of prose or poetry. Instead, it stands above both prose and poetry with an eloquence so unique that even the most skilled linguists and poets could not produce anything similar. Despite repeated challenges, no one was able to match it during the Prophet’s time, and no one ever will until the end of time. At first, the Qur’an challenged its opponents to produce speech like it: “Then let them produce a statement like it, if they should be truthful.” (At-Tur, 52:34)

Why could they not do so? After all, Arabic was their language, and eloquence, rhetoric, and articulate expression were skills they had mastered. Yet, they failed. When they were unable to match the Qur’an’s eloquence, the challenge was then reduced to producing just ten similar chapters: “Or do they say, ‘He has fabricated it’? Say, ‘Then bring ten surahs like it that have been fabricated, and call upon whomever you can besides God, if you are truthful.’” (Yunus, 10:38)

Later, the challenge was reduced even further—to producing just one chapter like it: “And if you are in doubt about what We have sent down upon Our servant [Muhammad], then produce a surah like it and call upon your witnesses other than God, if you should be truthful. But if you do not—and you will never be able to—then fear the Fire whose fuel is people and stones, prepared for the disbelievers.” (Al-Baqarah, 2:23-24)

Ultimately, the Qur’an declared their complete inability to meet this challenge: “Say, ‘If mankind and the jinn gathered together to produce the like of this Qur’an, they could not produce the like of it, even if they were to help one another.’” (Al-Isra, 17:88)

Despite being challenged, the Arabs failed to produce anything like the Qur’an. Had they been capable of doing so, they certainly would have. This is undeniable because, when they found themselves unable to respond with words, they resorted to fighting the Prophet (peace and blessings be upon him) instead. If they had been able to refute him through language, they would have done so instead of going to war—a much more difficult and costly endeavor. Their decision to fight rather than engage in verbal opposition proves their inability to match the Qur’an’s miraculous nature.

However, the Prophet Muhammad (peace and blessings be upon him) was unlettered. “You [O Messenger] never recited any Scripture before this, nor did you write it with your right hand. Otherwise, the deniers would have had reason to doubt.” (Maryam, 19:48)

“It is He who has sent among the unlettered a Messenger from themselves, reciting to them His verses, purifying them, and teaching them the Book and wisdom—though before that, they had been in clear error.” (Jumu’ah, 62:2) Other verses also affirm that he was unlettered (Al-A’raf, 7:157-158) and that he was raised among an unlettered people.

The Prophet Muhammad (peace and blessings be upon him) neither read books nor composed poetry. He did not deliver speeches, even spontaneously, nor did he serve as a leader of any tribe or study the laws and religions of human societies. If he had any connection to such matters, his followers—who eagerly recorded everything they heard and learned from him—would have transmitted this information. Likewise, his adversaries would have used it against him in their attempts to deny his prophethood. However, he remained this way until the age of forty. It is a well-known and undeniable fact that anyone who excels in a particular field usually shows signs of talent in their youth. Yet, no such signs were observed in Muhammad (peace and blessings be upon him).

During this period of his life, the only thing that was said about him was that he was trustworthy (al-Ameen) and that he refrained from the frivolous distractions and false religious practices of his people, such as idol worship and indulgence in entertainment.

“Is this not truly astonishing? An unlettered man from an unlettered people… living among them without partaking in their falsehoods and sins. He earns his livelihood by herding sheep and engaging in trade to support himself and his family. He has no relationship with scholars or learning. He spends forty years of his life this way. Then, suddenly, one morning, he begins to speak of matters he had never known before—matters he had never even hinted at to a single person. And how does he speak? He reveals ancient events, buried in the records and scrolls of scholars, bringing to light knowledge they had carefully preserved.”Say, ‘I am only a man like you, except that it has been revealed to me that your God is only One God. So, whoever hopes to meet their Lord, let them do righteous deeds and associate nothing in worship with Him.'” (Al-Kahf, 18:110).

2. His Noble Character

The Qur’an points to the noble character of the Prophet Muhammad (peace and blessings be upon him) and states that he is a role model for the believers. “Indeed, in the Messenger of God you have an excellent example for whoever has hope in God and the Last Day, and remembers God often.” (Al-Ahzab, 33:21) “And indeed, you are of a great moral character.” (Al-Qalam, 68:4) To use the Prophet’s noble character and behavior as proof of his prophethood is an important aspect of his miraculous nature. Therefore, we must highlight a few points from his praiseworthy character.

a. Truthfulness (Sıdk) — Truthfulness is one of the most prominent qualities of the Prophet Muhammad (peace and blessings be upon him). No one ever witnessed him uttering anything contrary to the truth, whether in matters of religion or worldly affairs. If anything of the sort had occurred, his opponents would have exposed and publicized it. On the contrary, even those who would later become his adversaries used to call him “Muhammad al-Ameen” (Muhammad the Trustworthy). Because of this reputation, none of the Arabs ever considered subjecting the Prophet to the tests they would usually apply to soothsayers to verify the truth. His honesty had been taught to him by his Lord: “So remain on a right course as you have been commanded, [you] and those who have turned back with you [to Allah], and do not transgress. Indeed, He is Seeing of what you do.” (Hud, 11:112)

The life of the Prophet (peace and blessings be upon him) before his prophethood, as well as after it, is a miracle in itself. Though he was raised in a society steeped in falsehood and immorality, he always remained pure and untainted. “Say [O Muhammad]: ‘I had lived among you a lifetime before this — do you not use your reason?’” (Yunus, 10:16)

Even his enemies acknowledged his truthfulness. The clearest testimony comes from none other than the leader of the opposing side — Abu Sufyan — who would accept Islam only two years after making this statement. Upon hearing Abu Sufyan’s testimony, Emperor Heraclius concluded: “A man who does not lie to people would never lie about God.”

b. During the reconstruction of the Kaaba, the Quraysh tribes disagreed over who should have the honor of placing the Black Stone (Hajar al-Aswad) back in its place. They resolved their dispute by appealing to the Prophet Muhammad (peace and blessings be upon him) as a judge. He resolved the conflict in the most beautiful and just manner, bringing a peaceful end to the dispute. Would anyone turn to someone untrustworthy to resolve such a critical matter?

c. The Messenger of God (peace and blessings be upon him) was the embodiment of mercy “There has certainly come to you a Messenger from among yourselves. Your suffering distresses him; he is deeply concerned for you and is kind and merciful to the believers.” (At-Tawbah, 9:128) The Prophet passionately desired his people to believe and never gave up his mission of conveying the message. Even when they opposed him, he attributed their resistance to ignorance and continued to pray for their guidance. His persistence in seeking their salvation was so intense that he was even divinely cautioned: “Perhaps you would destroy yourself with grief over them, if they do not believe in this message.” (Al-Kahf, 18:6)

d. Despite his lofty status, the Prophet Muhammad (peace and blessings be upon him) was the most humble of people. He visited the sick, attended funerals, accepted invitations from slaves, repaired his own shoes, patched his clothes, and helped with household chores. He greeted children with peace and inquired about their well-being. Once, a man was brought to him and began trembling out of awe. The Prophet said, “Calm down. I am not a king. I am the son of a woman from the Quraysh who used to eat dried meat under the sun.”

He would sit among his companions as one of them, and a stranger wouldn’t be able to tell which of them was the Prophet. When someone addressed him, he would respond with, “At your service.” He would address his companions respectfully, calling them by their kunyas (honorary names). The Messenger of God (peace and blessings be upon him) was dignified in the face of the rich and powerful, yet immensely humble toward the poor, the weak, and the devout. The respected Anas  said:

“I served the Messenger of God (peace and blessings be upon him) for ten years. Never once did he say to me ‘Uff.’ He never said, ‘Why did you do that?’ about something I had done, nor did he say, ‘Why didn’t you do that?’ about something I had neglected. The Prophet possessed the most excellent character.”

“It is by the mercy of God that you were gentle with them. Had you been harsh and hard-hearted, they would have dispersed from around you. So pardon them, ask forgiveness for them, and consult them in matters. Then when you have resolved, put your trust in Allah. Indeed, Allah loves those who rely on Him.” (Aal-e-Imran, 3:159)

e. While carrying out his mission, the Prophet Muhammad (peace and blessings be upon him) endured many hardships and difficulties.

Yet he never deviated from the path he began with. Despite all the suffering he faced, he remained patient and unwavering in his resolve. Even after his enemies were defeated, when he had a powerful army and an established state, he stayed true to his original path. He continued to detach himself from worldly pleasures and kept his focus firmly on the Hereafter.

In summary, when one rises intellectually and takes a comprehensive look at the Prophet’s life (sīrah), they will witness numerous shining proofs arising from his noble character. Even someone who reflects on just a few of these examples will quickly realize they are face to face with a person who is pure, honest, composed, never speaks on matters he does not know, does not conceal what he has witnessed, pays no heed to those who flatter him, and whose humility is an ornament of the great. His frankness is rarely seen in leaders, and his meticulousness is seldom found even among scholars. Such a man neither deceives nor is deceived — far be it from him!

Now, the Qur’an clearly states that the Messenger of God (peace and blessings be upon him) was a human being (Al-Isra, 17:110; Fussilat, 41:6), and that he too experienced human conditions such as eating, drinking, and dying (Al-Furqan, 25:20; Az-Zumar, 39:30). This protected Muslims from falling into the same kind of disbelief as the People of the Book did (Al-Ma’idah, 5:17, 72; At-Tawbah, 9:30–31), and at the same time, it reinforces the truth of the Prophet’s mission.

Indeed, if we set aside a person’s flaws and shortcomings, the abilities, virtues, and good traits that any average human can demonstrate are generally limited and well known. Most people become known for just one or two qualities — for example, courage, generosity, selflessness, or diligence. But a person who embodies all such qualities — and does so at the highest level of perfection — has never been seen. If such a human being has been a role model not only for ordinary individuals but also for those with exceptional qualities, and has remained unmatched for over fourteen centuries despite humanity’s immense progress, and if it is universally acknowledged that no one has reached — nor will reach — his level, then this alone proves the extraordinary nature of his character. And that is the greatest of miracles.

3. The Miracle of Isra (The Night Journey)

The miracle of Isra and Mi’raj (the Night Journey and Ascension) is mentioned in the Qur’an. The vast majority of Muslims agree that this event occurred with both the Prophet’s body and soul. There is consensus (ijmā‘) on this matter. “Exalted is He who took His servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa, whose surroundings We have blessed, to show him some of Our signs. Indeed, He is the Hearing, the Seeing.” (Al-Isra, 17:1)

From verse 93 of Surah Al-Isra, we understand that even the polytheists acknowledged this truth but, due to their stubbornness, they demanded additional signs: “Or you should have a house made of gold, or ascend into the sky – and even then, we will not believe in your ascension unless you bring down to us a book we can read.” (Al-Isra, 17:93)

Given this, it is difficult to understand how some people today cast doubt on the Mi’raj simply because it resembles stories such as Prophet Daniel ascending to the heavens via pillars or a chariot of fire. In truth, just like with every other religious matter, we must never ignore the principle of the unity of religion when it comes to miracles. In essence, prophethood is a unified reality. Therefore, a prophet without miracles is inconceivable. All prophets were sent by God, and it is both natural and necessary that there are similarities among them. For example, the fact that all nine core principles revealed to Prophet Moses are also found in the Qur’an is a clear expression of this. Hence, rejecting something solely because it is also found in the scriptures of the People of the Book is a fundamental methodological error. On the other hand, some individuals are seen to reject matters simply because they are beyond the grasp of their intellect. The Qur’an explains the root of this misguided attitude: “No! They denied what they could not comprehend and what had not yet been clarified to them. So did those before them. See then what was the end of the wrongdoers.” (Yunus, 10:39)

4. The Messenger of God (Peace and blessings be upon Him) and His Mission

The protection and infallibility (ḥifẓ and ‘iṣmah) of the Messenger of God (peace and blessings be upon him) are themselves great miracles. Despite the dangers he faced — even during major battles such as Ahzab, Badr, and Hunayn — he never showed fear of any person. This courage was instilled in him by his Lord: “O Messenger, convey what has been revealed to you from your Lord. If you do not, then you have not delivered His message. And God will protect you from the people. Surely, God does not guide the disbelieving people.” (Al-Ma’idah, 5:67)  Even a king surrounded by guards cannot guarantee such protection. History is full of rulers who, despite being heavily guarded, were assassinated. Yet the Prophet (peace and blessings be upon him) placed complete trust in this divine promise. It is narrated from Sa‘īd ibn Jubayr: “At night, believers would stand guard around the Prophet. But when this verse was revealed, he dismissed them, saying: ‘You may leave now, for God has taken it upon Himself to protect me.’” Indeed, God protected him on many occasions. “O Prophet! God is sufficient for you and for the believers who follow you.” (Al-Anfal, 8:64)

The Prophet’s unwavering stance and bravery during the Battle of Hunayn offer another striking example of the confidence he placed in this divine promise. In that battle, the Muslims were scattered, and the Prophet found himself surrounded by enemies, completely alone. As the Muslim ranks broke, he turned his horse toward the enemy instead of retreating. His uncle Abbas held the reins of the horse to slow its charge. Then the idolaters approached and encircled him. Still, the Prophet did not even look back. On the contrary, he dismounted his horse and, through his actions, seemed to be saying, “Here I am — do what you will!”  He then called out: “I am truly the Prophet — there is no falsehood in this! I am the grandson of Abdulmuttalib!”  He stood his ground and boldly declared his presence. Despite the overwhelming danger, not even the slightest harm came to him. Rather, God supported him with invisible armies and repelled the enemies by His own hand.

Likewise, in the most perilous situations — such as in the Cave of Thawr during the migration — even when all apparent means of escape were exhausted, the Prophet remained calm, composed, and full of trust in God. To his anxious companion Abu Bakr, he said: “Do not grieve; indeed, God is with us.” (At-Tawbah, 9:40)

This serenity in such critical moments is not only a clear testimony to his Prophethood and sincerity, but also a powerful miracle in itself, and a sign of how deeply he was bonded with the Truth.

5. The Day of Badr

The Qur’an reports that numerous miracles took place during the Battle of Badr. Let us point to some of them one by one.

a. “You did not throw when you threw, but it was God who threw.” (Al-Anfal, 8:17) Ibn Kathir (d. 774 AH / 1373 CE) says: According to a narration from al-Waqidi, Marwan ibn al-Hakam once asked Hakim ibn Hizam about the Day of Badr. Hakim was reluctant to speak about it, but when Marwan insisted, he said: “I heard a sound like pebbles falling into a basin, coming down from the sky to the earth. Then the Messenger of God  (peace and blessings be upon him) took a handful of dust and threw it toward us — and we were utterly defeated.”  As-Suddi reports: On the Day of Badr, the Prophet (peace and blessings be upon him) said to Ali: “Give me a handful of pebbles from the ground.” Ali brought him some pebbles mixed with dust. The Prophet (peace and blessings be upon him) threw it toward the enemy, and there was not a single polytheist whose eyes were not affected by that dust. As a result, the Muslims advanced, began to kill them, and take prisoners.

Ali ibn Abi Talhah narrated from Ibn Abbas that the Prophet (peace and blessings be upon him), on the Day of Badr, raised his hands in supplication and said: “O my Lord! If this small group is destroyed, then You will never be worshipped on earth again.” Then the angel Jibril (Gabriel) came and said: “Take a handful of dust and throw it at their faces.” The Prophet (peace and blessings be upon him) did so, and there was not a single enemy whose eyes or throat were not struck by that dust. They then turned and fled.

Regarding this event, the following verse was revealed: “It was not you who killed them, but God who killed them. And you did not throw when you threw, but it was God who threw. He did this in order to test the believers with a good trial. Indeed, God is All-Hearing, All-Knowing.” (Al-Anfal, 8:17)

b. “On the Day of Badr, We supported you with five thousand angels bearing marks (of distinction).”

When the believers became certain that war and combat were inevitable, they turned to God in prayer, asking for His help. The Messenger of God (peace and blessings be upon him) looked at the polytheists and saw that they were nearly a thousand in number, while his own companions were only three hundred and some. He then turned toward the qibla, raised his hands, and prayed: “O my Lord, fulfill what You have promised me.” The respected Abu Bakr said: “O Prophet of God, your prayer to your Lord is enough. He will certainly fulfill His promise to you.”

Alongside the miracles previously mentioned, the following verses also point to the divine help that occurred during the Battle of Badr: “[Remember] when you called upon your Lord for help, and He responded to you, ‘Indeed, I will reinforce you with a thousand angels coming in succession.’ God made it only as a glad tiding and to reassure your hearts thereby. And victory is only from God. Indeed, God is Exalted in Might and Wise. [Remember] when He overwhelmed you with drowsiness, giving] security from Him and sent down upon you water from the sky to purify you thereby and remove from you the evil [suggestions] of Satan and to make your hearts firm and plant your feet securely.” (Al-Anfal, 8:9–11)

“[Remember] when your Lord revealed to the angels, ‘Indeed, I am with you, so strengthen those who have believed. I will cast terror into the hearts of those who disbelieved, so strike them upon the necks and strike from them every fingertip.’” (Al-Anfal, 8:12)

“[Remember] when God showed them to you in your dream as few in number. And if He had shown them to you as many, you [believers] would have lost courage and would have disputed in the matter [of battle], but God saved you. Surely, He is Knowing of what is within the hearts.” (Al-Anfal, 8:43)

“O Messenger, urge the believers to battle. If there are twenty of you who are steadfast, they will overcome two hundred. And if there are a hundred of you, they will overcome a thousand of those who disbelieve, because they are a people who do not understand.” (Al-Anfal, 8:65)  “Now, God has lightened [the burden] for you, and He knows that there is weakness in you. So if there are a hundred of you who are steadfast, they will overcome two hundred. And if there are a thousand of you, they will overcome two thousand by the permission of Allah. And God is with the steadfast.” (Al-Anfal, 8:66)

This divine support at Badr is also mentioned in Surah Al-Imran, verses 122–126, as a sign of God’s favor and a clear miracle for the believers.

Now, if one were to step into a time tunnel and ascend toward the Staff of Felicity (Asa-ı Saadet), the scene that would unfold is as follows: A single individual, alone, without support, with no visible kingdom—yet he stood up to the entire world, bearing upon his shoulders a truth greater than the earth itself. He brought forth a religion that became a guarantor of the happiness of all humankind.

How is it possible that a man with no prior experience could suddenly emerge as a brilliant writer, a military commander, and ultimately a victorious leader? Is it ordinary for someone to possess the genius to devise a strategy and architect an entirely new social order? More importantly, such phenomena cannot merely be explained by “genius.” The fact that Prophet Muhammad (peace and blessings be upon him) established a materially and spiritually dominant state in a short time, and overcame powerful empires almost instantaneously, is nothing but a miracle of his prophethood.

Furthermore, the divine aid granted during the Battles of Hunayn and Ahzab (the Trench) also falls under this category. That Allah Almighty supported the Prophet(peace and blessings be upon him), granted victory to his followers, vanquished his enemies, rapidly spread the religion he brought across the world, and—despite all opposition from the disbelievers—eventually made him prevail is a miracle.

Some today tend to interpret the help of the angels mentioned in these Qur’anic verses as merely psychological factors. However, descriptors like “munzal” (sent down) in Ali Imran 3:125 and “murdifin” (coming one after another) in Al-Anfal 8:9 do not allow for such an interpretation. That said, one should not imagine the angels’ support as if they literally wielded swords and fought in physical combat. It is important to note that throughout all the battles fought over ten years, the total number of non-Muslim casualties was only around 250, and Muslim losses were even fewer. With so little bloodshed, millions of square kilometers of the Arabian Peninsula were cleansed of the cancer of terror and immorality. During this decade, the entire population of the Arabian Peninsula, as well as the southern parts of Iraq and Palestine, embraced Islam willingly, by their own choice.

Asst. Prof. Dr. Muhammed Çelik, Issue: 37, Year: 1997