Yazicioglu, Redefining The Miraculous - Al-Ghazālī, Ibn Rushd and Said Nursi On Qur'anic Miracle Stories

Centre for Islamic Studies at SOAS
Redefining the Miraculous: al-Ghazālī, Ibn Rushd and Said Nursi on Qur'anic Miracle Stories
/ ‫زجعملا‫ ‬رمﻷا‫ ‬ديدحت‫ ‬ةداعإ‫‬:‬ ‫‬تازجعملا‫ ‬صصق‫ ‬يف‫ ‬يسرونلا‫ ‬ديعسو‫ ‬دشر‫ ‬نباو‫ ‬يلازغلا‫ ‬ءارآ‫‬
Author(s): Isra Yazicioglu and ‫ولغويشيزاي ءارسإ‬
Source: Journal of Qur'anic Studies, Vol. 13, No. 2 (2011), pp. 86-108
Published by: Edinburgh University Press on behalf of the Centre for Islamic Studies at
SOAS
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Redefining the Miraculous: al-Ghazâlï,
Ibn Rushd and Said Nursi on Qur'anic
Miracle Stories
Isra Yazicioglu
St Joseph's University
Introduction
The Qur'an narrates many miracle stories about messengers. When Abraham is
thrown into the fire, it miraculously becomes 'cool and safe' for him (Q. 21:69) and
Mary conceives Jesus as a virgin (Q. 3:45-8, Q. 19:18-21).' Similarly, Jesus heals
the blind and sick with his touch, and revives the dead (Q. 5:1 10), while Moses' staff
goes through instant metamorphosis and performs 'unexpected' services (Q. 7:1 17-9,
Q. 20:17-20, Q. 20:65-70, Q. 26:43-6, Q. 27:10 and Q. 28:31). Likewise,
Solomon understands the language of the birds (Q. 27:16) and has miraculous
means of transportation (Q. 34:12), and so on. Side by side with these miracle stories
one also finds repeated criticisms of those who demand miracles from Muhammad
(for example, see Q. 6:8-10, Q. 17:90-5, Q. 52:44-5, and Q. 6:33-5). Even earlier
prophets such as Noah are presented as criticising the demands for miracles
(Q. 11:31). Time and again, the Qur'an claims that the demand for miracles is a
misguided one, and that the natural world contains sufficient evidences for faith.
To my mind, it is curious that the Qur'anic miracle stories are narrated in the midst
of a discourse that de-emphasises the miraculous. In addition, one may also raise
the question of the relevance of these miracle stories for the audience of the Qur'an.
Since the Qur'an repeatedly presents itself as guidance,2 it is not unfair to ask
how these miracle stories fit into such an edifying framework. The aim of this paper
is to explore these hermeneutical questions in light of the reception history of the
Qur'an. I shall discuss how readers of the Qur'an have endeavoured to interpret
the miracle stories as meaningful and consistent narratives within the Qur'an. More
specifically, I shall look at one particular crucial medieval debate on Qur'anic miracle
Journal of Qur'anic Studies 13.2 (201 1): 86-108

Edinburgh University Press
DOI: 10.3366/jqs.20 11.0021
Ю Centre of Islamic Studies, SOAS
www.eupjournals.com/jqs
Redefining the Miraculous 87
stories; and then turn to interpretation of miracles by

contemporary Muslim exegete, Said Nursi.
In what follows, I first describe the theme of miracles with

and then explore how two major classical Muslim schol
Muhammad b. Muhammad al-GhazãlI (d. 505/1111) and A
b. Ahmad b. Muhammad b. Rushd (d. 595/1198), engage
stories. I shall argue that each of these crucial interpreters
relevance of these stories for themselves, and read these mir
as well as diverging ways. In the second part of this study,
interpretation of miracle stories by Bediuzzaman Said N
discuss how Nursi attempts to make sense of the juxta
and ordinary in the Qur'an, and reads the miracle sto
contemporary believer. I shall also argue that Nursi' s
reconciliation of al-GhazãlI' s and Ibn Rushd' s diverse conc
the Qur'anic miracle stories.
An Apparent Puzzle: Miracle Stories and Natural Signs
The Qur'an repeatedly notes that prophets have been sent

clear and manifest ãyãt ('signs'), but many people refused
example, Q. 6:25 and Q. 7:146). In addition to using the term
the Qur'an also uses it to refer to various natural phenome
about such things as rain and wind, the stars, the sun and m
growth of an embryo, the production of milk and honey, s
the different human races, as ãyãt pointing to the mercy, p
These natural signs are visible and yet one still needs to
recognise them. This instruction is the very function of the
God through the prophets. Thus, the Qur'an employs the sam
message of God proclaimed by His messengers. The 'signs/
recited by the prophet disclose the 'signs' in the universe.3
The Qur'an is also explicit about the relational aspect of

of how major a natural sign or even a miracle is, certain p
(Q. 7:146). That is, something is a sign only in relation to s
consider it as a sign; if one refuses to consider it, the signs
on the person. From a Qur'anic perspective, the relational as
make the sign less powerful. As Fazlur Rahman put it, '
subjective ... because many do not "see" them, any mor
subjective because animals habituated to darkness cannot se
Having noted the strong correlation the Qur'an posits betw

phenomena, let me now turn to the issue of miracles. Accord
88 Journal of Qur'anic Studies
the excuses the disbelievers gave for not believing in the Qu

to see a number of supernatural events confirming Muham
needed, for instance, to see him miraculously gaining posse
vineyards, and a house made of gold; they wanted to witne
skies, ascending to the heavens before their eyes and retur
and even bringing God and angels before them face to fac
replies to these demands for miracles in several ways, all of
reiterates its frequent emphasis on natural phenomena as
reality of God (for example, Q. 17:99). Second, it presents t
Qur'an as a miracle that can only be explained by reference
doubts about the revelation We have sent down to Our serva
sura like it - enlist whatever supporters you have other than
you can], Q. 2:23; also Q. 10:38, Q. 11:13, Q. 17:88, Q. 52:33-
it notes that earlier peoples did not believe even when they
Q. 5:110, Q. 10:75-7, Q. 17:59, Q. 27:10-13). Finally, it c
the disbelievers will still not believe even if they are g
demand: even if We had sent down to you [Prophet] a book
and they had touched it with their own hands , the disbelie
is nothing but blatant sorcery ' (Q. 6:7); similarly, eve
heaven falling down on them , they would say , ' Just a h
In sum, the Qur'anic response to the demand for miracles
such demands.
Despite its critical stance with respect to the demand for miracles, the Qur'an
also narrates many miracle stories about bygone messengers. Since the Qur'an insists
that its aim is not to merely narrate stories for the sake of narrating them,5 and it
acknowledges that it is not addressing bygone communities in the pre-Muhammadan
period (see Q. 3:44, Q. 11:49, Q. 11:100 and Q. 12:102), how could these stories be
interpreted meaningfully? After all, unlike the 'signs' in nature referenced in the
Qur'an, the reader does not have access to the miracles narrated in it. In other words,
while the audience of the Qur'an could actually look at natural phenomena such as
rain, or the stars, to apply (or question) Qur'anic claims about natural signs, they have
no ability to witness the miracles related in the Qur'an. Hence, it is fair to ask the
hermeneutical question: how might these miracle stories in the Qur'an be meaningful
and relevant for a reader? In order to pursue this question, I first shall turn to medieval
interpretations.
The Medieval Muslim Reception of Qur'anic Miracle Stories
Traditionally, one way Muslims made sense of the miracle stories in the Qur'an was
through referring to the differing needs of the various prophets. In other words, many
Muslim scholars maintained that the major miracle of each prophet is tailored to the
needs of his times.6 Thus, for instance, they believed that

that would outdo magic just because it was appropriate to hi
people were interested in magic, and the Egyptian high pr
sorceror. Similarly, Jesus was given healing miracles becau
held in high regard. As for Muhammad, the traditional view
Qur'an, a miracle of eloquence, since his first audience h
Moreover, the Qur'an was an appropriate miracle for the fin
whose audience was to continue till the end of time.8
This traditional interpretation explains how it could be

Qur'anic perspective, that supernatural events were not
mission.9 It does not quite explain, however, what the read
make of the miracle stories found in the Qur'an. The vario
might have worked for their audience in ancient times, bu
of the Qur'an, which is contemporary with Muhammad
take from the very narratives of these miracles? One may
of how is the reader, who is repeatedly invited to take the
of conduct (e.g. Q. 33:21, Q. 60:4-6), expected to make
stories? Not surprisingly, these questions have been r
reception history of the Qur'an. It is especially (albeit n
work of some medieval Muslim thinkers that we see a disc
of these stories. As case studies, we shall now look at how two classical Muslim
thinkers, namely al-Ghazâlï and Ibn Rushd, interpreted the implications of miracle
stories.
Al-Ghazãll on Miracle Stories in the Qur'an
Often what first comes to mind regarding al-Ghazâlï' s approach to miracle stories
is his famous defence of the possibility of miracles in Tahãjut al-falãsifa
(The Incoherence of the Philosophers'). In this work, which is devoted to a critical
analysis of certain philosophical claims that contradict faith, al-Ghazâlï argues
eloquently and incisively for the logical possibility of miracles and defends a literal
reading of miracle stories in the Qur'an, in the sense of viewing them as actual
interruptions in the usual course of nature. Moreover, in his other works devoted to
clarification of theological and credal issues, such as Faysal al-tafriqa and Iqtisãd
fi'l-ictiqãd, al-Ghazâlï argues that miracles constitute decisive evidence for the
truthfulness of a prophet. Yet, despite his defence of the literal sense of miracle stories
as well as their evidentiary value, in his other writings, such as al-Munqidh min
al-dalãl , al-Ghazâlï makes a surprising about turn and claims that miracles on their
own cannot establish certainty and in fact are almost useless for faith formation. This
apparent contradiction in al-Ghazâlï' s approach to the issue of miracles is actually
very instructive. In order to make sense of his interpretation, I shall first offer a closer
look at how he evaluates the evidentiary value of miracles

contexts, and then analyse how he argues for the possibilit
According to al-Ghazall, two fundamental principles make

messages: faith in one God and faith in the hereafter. Thes
and corroborated by reason: 'every piece of knowledge, whe
really a corroboration of the faith in God and in the Last
prophetic messages are rationally neutral, and reason, having
message, can defer to these details in revelation without any
the prophets play a facilitative role in confirming the ver
submitting to the details about which reason is neutral.12
On the other hand, in al-Munqidh min al-dalãl, al-Ghazãlí

contradictory or illogical claim, even the most impressive
proof for that claim:13
I know very well that ten is more than three. If anyone

me by saying, 'No, three is more than ten,' and wa
by changing in front of me this stick into a serpent
him changing it, still this fact would engender no do
knowledge. Certainly, I would be astonished at suc
I would not doubt my knowledge.
In another context al-Ghazãlí goes further, questioning

miracles in general. He notes that it is possible that the t
serpent may be a deception; 'if it not be deception, it is at m
does not necessarily prove anything about the claims of t
reference to Moses' staff turning into a serpent is notew
oft-quoted miracle story in the Qur'an (it is mentioned in
Q. 20:65-70, Q. 26:43-6, Q. 27:10 and Q. 28:31). Indeed, al-Ghazãlí declares:
'I believe in the veracity of Muhammad - peace be upon him - and in the veracity of
Moses - peace be upon him - not by reason of the splitting of the moon, and the
changing of the staff into serpent: for that way is open to ambiguity and one may not
rely on it.'15 He even goes on to say that anyone who believes in the veracity of a
prophet's mission because of the changing of the staff into a serpent ends up
worshipping the golden calf, again referencing Moses' celebrated miracle, here in
addition to the golden calf incident mentioned in the Qur'an (Q. 2:5 Iff., Q. 2:93,
Q. 7:148 and Q. 20:88ff.). Rather than on the basis of miracles, then, one should
believe a prophet on the basis of the consistency and truthfulness of this prophetic
message, only then is one's knowledge of the prophet assured, it becomes 'a necessary
knowledge', a knowledge that cannot be brought about by any number of miracles,
and the conviction is clearer than the conviction resulting were the prophet 'to change
a thousand sticks into snakes'.16
Some scholars have been puzzled by al-Ghazãlf s apparently

Indeed, at first sight it seems irreconcilable that in some o
insists that miracles do not count much for the formation of o
while in Tahãfut he strongly defends the literal sense of mirac
I suggest that the contradiction appears only if we interpret al
plain sense of miracles as a way of defending the evidentiar
that may not be the case at all. It may well be that al-Ghaz
possibility of reading miracle stories literally is not about em
power of miracles. What is it about, then? A closer look at h
literal meaning of miracle stories can give be of use here.
In the process of demonstrating that a literal reading of mir

al-Ghazãl! offers a critical analysis of natural determinism. H
observe one event following the other consistently, such as fir
not observe that one actually produces the other. Thus, the c
between two things in nature (e.g. 'fire causes burning') as w
such relationship is irreversible (e.g. 'fire has to burn') is in f
than an empirical reality 'out there' or logical necessity. In o
very defence involves a re-conceptualisation of the whole no
and a philosophical formulation of how the natural order is
continuously re-enacted divine gift. Thus, miracle stories en
natural causation anew, and recognising its contingence, he a
sense of one's relation to natural causality and its sustainer
al-Ghazâlï' s argumentation on this point was not only theo
also constituted a watershed in philosophy. As Taneli Kukk
critique of natural determinism and his distinction between
a philosophical breakthrough, anticipating David Hume
revolutions in Western epistemology.18
Al-Ghazâlï makes it clear that by his defence of the possibil

course of nature he does not at all suggest that one has to
expecting things to behave in certain ways. Hence, one ma
possibility that the natural order can be reversed at any m
contingent), but be certain in daily life that such a reversal
one may suggest, for instance, that the virgin birth narrat
does not require that in everyday life a believer should exp
conceive. For al-Ghazâlï, belief in the possibility of change i
omnipotence, while expecting the ordinary course of natur
God's wisdom19 and mercy.20
Needless to say, a detailed analysis of al-Ghazâlï' s phi

miracles is beyond the scope of this article. What is signif
however, is the fact that al-Ghazall takes the trouble

detailed logical analysis so as to defend a literal readin
undertakes this defence despite the fact that (1) he does n
as crucial evidences for faith; (2) he does not suggest t
one's daily certainty about the ordinary course of natu
other Qur'anic verses non-literally. (Indeed, al-Ghazall arg
verses whose non-literal interpretation is essential and
readings are preferable over literal ones.21) In other wo
reading miracle stories literally not because he is a strict
thinks we should not expect the natural order to continue,
miracles as strong evidences for faith. What, then, is the p
miracle narratives in the Qur'an should be read literally? A
of suggesting that despite its consistent maintenance, the n
given but a divine gift. The gift is real and is experienced in
cannot be taken for granted as if it had to be. Hence, al-G
offers a profound reading of the miracle stories: for him t
tales about ancients, nor do they have a magical convincin
they usher a new way of looking at the ordinary, the everyda
message in these stories for him is not that patterns in n
at arbitrary points. Rather, the point is to understand th
empirical basis to claim that nature works on its own, and
receive natural order as a divine gift; in awe and gratitud
miracle stories is indeed very Qur'anic and fits in qu
emphasis of the Qur'an on the natural world as full of div
al-Ghazãlfs apparently puzzling remarks on miracles,
reading the miracle stories that actually takes into account
Qur'an. Let us now turn to another interpreter, Ibn Rushd,
century later, deeply disagreed with al-Ghazãlfs analysis o
light of miracle stories.
Ibn Rushd on Miracle Stories in the Qur'an
As is well known, in response to al-Ghazall, Ibn Rushd

(The Incoherence of the Incoherence'), in which he sy
critiques al-Ghazãlfs arguments. In the case of interpreting
rejects the very conclusion al-Ghazãlí sought to establish:
in the course of nature. For Ibn Rushd, to admit the possib
theoretical level, destroys the certainty of scientific knowl
miracle stories as temporary interruptions of the natu
knowledge based on this order would not be certain and
certainty and conjecture would collapse.
According to Ibn Rushd, the existence of necessary caus

demonstrative truth based on empirical facts. It is before ou
affect, cause, produce and influence other things. Al-Ghazãl
not actually observe causal connections between things, but
things go together, like fire and burning. He had insisted
observe that fire produces burning (and further argued that th
the One who makes both the fire and the burning). Accord
distinction is mere sophistry; any reasonable person would a
observe causal connections in nature and that they are logi
were to question this, there would be no room left for
reasoning, and all the sciences would vanish:23
Denial of cause implies the denial of knowledge, a

knowledge implies that nothing in this world can be rea
that what is supposed to be known is nothing but opinio
proof nor definition exist, and that the essential attri
compose definitions are void.
Thus, Ibn Rushd argues that there must be irreversible cau

And, accordingly, it does not seem possible to read mira
literally.
It should be noted that Ibn Rushd refrains from explicitly addressing miracle
stories at length: he believes that it is better for the 'demonstrative class', i.e. the
philosophers, not to discuss this matter. Indeed, he finds it significant that 'we do
not find that any of the ancient philosophers discuss miracles, although they
were known and had appeared all over the world'.24 Why would Ibn Rushd
want the discussion of miracles to be skipped by the demonstrative class? For
two reasons: the first is to let the common person benefit from the miracles in
their own way, and the second is his belief, similar to that held by al-Ghazâlï,
that miracles do not have demonstrative value in establishing the veracity of the
prophets.
As for the first aim of letting the common person benefit from miracle stories,
Ibn Rushd notes that a philosopher should not publicly attack the literal interpretation
of miracle stories. To be sure, the philosopher's commitment to the necessity of
natural causation is not compatible with the common person's literal reading of
miracle stories, which assumes that natural causality is suspended for the sake of the
prophet's mission. Yet, the philosopher has to respect the common person and must
not voice his disagreement, for the literal sense of the miracles impresses the common
person and makes him trust the prophetic message. It encourages him to follow the
revelation, which will enable him to attain the virtues necessary for happiness in this
world and in the afterlife. Since the philosopher is a supporter of virtue, he should
support its attainment through belief in miracles, and not

approach to the public.25
For Ibn Rushd, another reason for not discussing miracles

only an indication given to the prophets, but it is in no way
real proof of prophecy is the message of the prophet. Thu
Muhammad's greatest miracle, as attested also by the trad
brought from God. Only this kind of miracle can count as
The clearest of miracles is the Venerable Book of God

the existence of which is not an interruption of the co
assumed by tradition, like the changing of a rod into a
miraculous nature is established by way of perception and
consideration for every man who has been or who will be till the
day of resurrection. And so this miracle is far superior to all others.
Indeed, only by considering the wisdom and truthfulness of the message or scripture
(, sharc ), can one confirm the veracity of the messenger.27 It is noteworthy that
Ibn Rushd, like al-GhazãlI, refers to a frequent Qur'anic motif - Moses' staff turning
into a serpent - when questioning the value of physical miracles as proofs for faith.
Ibn Rushd further notes that the question of establishing the veracity of a prophet is a
historical question, rather than a philosophical one. Philosophically, one only affirms
the possibility of a class of people who have been chosen by God to communicate
guidance to human beings. This possibility of existence of a messenger is agreed
upon, with the exception of materialists or naturalists (< dahriyya ). The exact question
of who these people were can be ascertained by looking at the historical reports, and
thus there is no need to try to discuss them theoretically.28
In sum, a miracle is not something that Ibn Rushd finds crucial for his purposes of
believing in a prophet; nor does he want to undo the edifying effect of miracle stories
on the common person. In these points, his approach is reminiscent to al-GhazãlI' s,
who also questioned and even criticised the evidentiary value of miracles in some of
his writings, though in his other works he suggested that miracles serve as evidence
for faith. The only difference is that, unlike al-Ghazãlí, Ibn Rushd does not see
miracles as philosophically significant, and he is satisfied to skip a detailed discussion
of miracles by saying that they are divine things beyond human understanding (4 huwa
amr al-ilãhl mu' jaz can idrãk al-cuqül al-insãniyya ').29
Our brief analysis of al-Ghazãlí and Ibn Rushd shows that the reception history of
the Qur'an contains some very interesting engagements with miracle stories. Both
al-Ghazãlí and Ibn Rushd seek to make sense of miracle stories within their overall
understanding of the Qur'an. Ibn Rushd recognises a tension in the literal meaning as
an unavoidable one given that the Qur'an is serving different audiences, including the
common person and the philosophers. Ibn Rushd's rea

also reveals a justified concern for the stability of human
if one allows the possibility of miracles, how can one go ab
trusting that the usual course of nature will continue?
concern about the strength of the evidentiary value of mira
have anticipated and shared many of Ibn Rushd's concerns, h
the acceptance of miracles does not undo our everyday certa
and also his recognition that miracles do not necessarily w
for faith.
Unlike Ibn Rushd, however, al-Ghazâlï sees a universal value in Qur'anic miracle
stories. By deconstructing the alleged necessity of natural causality in the context of
his defence of miracle stories, al-Ghazâlï reads miracle stories as reminders that we
should see the natural order as divine gift. In the following section, we shall turn to a
contemporary Muslim thinker's interpretation of miracle stories that seems to
incorporate both al-Ghazâlï' s insistence on reinterpreting natural causality in the light
of the Qur'an, as well as Ibn Rushd's insistence that the miracle stories can not be read
in a manner that undermines scientific inquiry.
A Contemporary Interpretation of Miracle Stories: The Case of Said Nursi
Bediuzzaman Said Nursi (1887-1960) was a Muslim exegete and thinker whose
life-time spanned the final decades of the Ottoman Empire, its collapse and dissolution
after the First World War, and the first 37 years of the nascent secular Turkish
Republic, which was notorious for religious oppression, especially until the 1950s.
Nursi had a comprehensive traditional education and also independently studied
the sciences of the time, particularly mathematics and the natural sciences. He taught
as a professor in a graduate seminary and also served as an expert scholar as part
of Dãriil Hikmet-il Islãmiye, the highest religious institution of the Ottoman Empire at
the time.30 Nursi' s approach to miracle stories in the Qur'an attempts to relate these
stories to the life of a contemporary reader.
Nursi' s magnum opus, the Risale-i Nur ('Epistles of Light'), was written mainly
in Ottoman Turkish, with some crucial parts penned in Arabic. In the Risale ,
Nursi attempts to present an interpretation of the Qur'an in a way that appeals to
both heart and mind, by offering a close reading of the Qur'an and critically bringing
the traditional legacy of Qur'anic exegesis, hadith , Sufism and Islamic theology
into conversation with contemporary issues. In this respect, as Oliver Leaman has
suggested, the Risale can be regarded as part of 'the Ihya [Revival] Tradition', as a
project of reviving the faith for the modern age.31 Similarly, Sait Ozervarli notes that
Nursi contributed to the revival of kalãm by broadening its scope and restructuring it
as a Qur'anic theology.32
The Risale' s exegesis of the Qur'an does not take the form o
Rather, its volumes are composed of pieces written the
disciples, and are saturated with exegesis of different Qur
Nursi usually starts a chapter or a treatise with a selec
general thesis question whose answer will be constituted by
verses, and then proceeds to the discussion. The discussion
within which the selected verses can be interpreted or exp
that sheds light on these verses. One treatise, for instance,
immediate control of each being and then proceeds to expla
be derived from a close observation of the world.33 Anothe
first notes that gratefulness is constantly mentioned in the Q
explain why this is so by discussing how gratitude is imp
of beings and is dignifying to the human self.34 Through
offers commentary on the verses cited in the beginning of
brings in many other verses in paraphrased form or as di
the exegetical nature of his work, Nursi himself claims th
(Ar. taf sir macnawiyya ), an exegesis that cogently expounds
Qur'an.35 Many sections of the Risale are also devote
hermeneutics: how to define and approach the Qur'an, prin
and how to reconcile apparent contradictions.36
After this brief introduction to Nursi' s work, I shall now loo

on miracle stories offers a nuanced way of making sense of
Qur'anic discourse. His approach is reminiscent of al-Ghaz
literal sense of the stories as worthy of reflection, an
Ibn Rushd's concerns by making connections to modern
Nursi offers a reading of miracle stories in the Qur'an th
contemporary reader.
Nursi on the Miraculous and the Ordinary
According to Nursi, one of the main purposes of the Qur'an

familiar and usual to the reader under a new and fresh ligh
aims to tear apart the 'veil of familiarity' that the reader ofte
nature:37
With its acute expositions, the Qur'an of Miraculous Exposition rends

the veil of familiarity and the habitual cast [sic] over all the beings in
the universe, which are known as ordinary things but are in fact each
extraordinary and a miracle of Divine Power. [It] reveals those
astonishing wonders to conscious beings. It attracts their gazes and
opens up for minds an inexhaustible treasury of knowledge.
In other words, for Nursi, a central concern of the Qur'anic

what is often overlooked simply because of its familiarity
miracle of God. Nursi' s use of the term 'miracle' to refer to or
be intentional here. Indeed, throughout the Risale he repeate
to refer to the wonderfulness of everyday events that call f
qualities of a transcendent being. Nursi uses the term mucize
divine power', to refer to ordinary events, such as rain, the g
on.38 In his very use of the term 'miracle' to refer to 'ord
redefinition of what a miracle is, which is also in agreemen
the term in Arabic. Since mucjiza literally means 'that which
overwhelms', a miracle is anything that the natural causes a
That is, whenever a result 'overwhelms' its natural cause, i.e.
a regular result associated with an apparent natural cause is in
of that apparent cause, we are justified in calling it 'a mira
repeatedly and frequently. Thus, for instance, the product
miracle and a sign of the Sustainer. This is not because it is
natural causes associated with the production of breast milk
production of breast milk is a miracle because it over
the natural causes associated with it.39 The cells, the horm
the mercy, wisdom, knowledge and power to create such a ti
food for the infant. There is, according to Nursi, a transce
apparent cause and its result and it is this gap that call
working through the apparent causes.40 For Nursi, even h
electricity, are actually 'a miracle of divine power'. The appar
namely 'blind and lifeless particles' being completed in
real creator of kilometres of darkness being turned into lig
result does go beyond the capacity of its apparent causes, a
the source of the light (God as al-nür) who, through the blin
darkness.42
Nursi' s interpretation of nature as continuously created and as revealing the

attributes of the Creator is not radically new in the Muslim tradition. It is in line
with traditional Sunn! and Sufi theology. Nursi' s metaphors and explanations are,
however, often new and, not surprisingly, more suited to a modern audience. What is
significant for the purposes of this study is the fact that Nursi presents the
reinterpretation of natural causality as a central aim of the Qur'an. Time and again,
Nursi notes that the mission of the revelation is to decipher the world and to reveal
the 'treasures' in nature, i.e. His messages embedded in nature about God's qualities,
such as His mercy, power and wisdom. The primary task of divine revelation and its
exposition by a messenger of God is to disclose to people the miracles in everyday
life.43
Nursi's Rereading of Everyday Life in Light of Qur'ani
At this point, one may observe that Nursi's redefinition o

makes sense of the juxtaposition of miracle stories with
miraculous in the Qur'an. That is, Nursi takes the Quranic e
as a cue to interpret the miracle stories. Indeed, Nursi sugge
stories of interruption of the ordinary course of nature, invit
to rethink the uninterrupted ordinary course of nature. Thu
miraculous survival in fire because of the divine command
suggest that when the fire does burn at other times, it
command, not because of its 'blind' nature and on its own.44
the miracle story of fire cooling off with God's command t
everyday life fire burns because of God's agency.
A more detailed example of how Nursi understands Qu

highlighting the ordinary course of nature is to be found in
Qur'anic phrase 'b'ť smVllãK {in the name of God). The treati
in nature recite bismVllãh all the time, albeit not literally w
voices, but with lisãn al-hãl , that is through the very way
function, and pass away. In what follows, I shall analyse the
Nursi connects his explanation of the ontological basis of bi
in the Qur'an.
First, Nursi offers a simple parable for his common reader to clarify his understanding
of the Qur'an in relation to the natural world:45
If you were to see that a single person had come and had driven all the
inhabitants of a town to a place and compelled them to work, you
would be certain that he had not acted in his own name and through his
own power, but that he was a soldier, acting in the name of the
government and relying on the power of a king.
Here, Nursi is arguing the need to refer to an unseen agent by showing the
incapacity ( Cacz ) of apparent causes. If there is a mismatch between one's
individual strength and what she accomplishes, the latter being more than her
capacity, than it must be that she is not acting in her name, with her own power,
but acting in the name of, i.e. through the power of, something greater who is
supporting her. Thus, if one person is able to make the whole town obey him, it
cannot be that he is acting in his own name as a mere citizen who happens to
have ideas about what everyone else should do. Rather, he must be acting in the name
of an authority, such as a government that does have power over each citizen.
Applying the same logic embodied in the parable to everyday observation, Nursi
46
suggests:
In the same way, all things act in the name of Almigh

minute things like seeds and grains bear huge trees . . .
like mountains. That means all trees say: 'In the Name o
their hands from the treasury of Mercy, and offer them
us. All gardens say: 'In the Name of God,' and become ca
kitchens of Divine Power in which are cooked numerous varieties of
different foods. All blessed animals, such as cows, camels, sheep, and
goats, say: 'In the Name of God,' and become fountains of milk from
the abundance of Mercy, offering us a most delicate and pure
sustenance ... in the name of the Provider. The roots and rootlets, soft
as silk, of all plants, trees, and grasses, say: 'In the Name of God,' and
pierce and pass through hard rock and earth. Mentioning the name of
God, the name of the Most Merciful, everything becomes subjected to
them.
In other words, according to Nursi, we repeatedly observe natural actors that are
accomplishing results beyond their apparent power. This shows that they must be
acting in the name of an all-powerful One, i.e. be empowered through the One, instead
of acting on their own. That is, a close analysis of the natural events calls for the
agency of an unseen One who enables a minute seed to flourish into a huge tree, a fruit
tree to bear fruits, animals to produce milk, and so on. Not surprisingly most of
Nursi' s examples from nature are Qur'anic (see, for example, Q. 2:22, Q. 6:95,
Q. 6:141, Q. 7:57, Q. 14:32 and Q. 16:66).
After having explained the idea of God acting through natural causes, or natural
causes acting in God's name, Nursi then makes a connection with the miracle stories
in the Qur'an. He connects Moses' miracle as mentioned in the Qur'an with the
everyday phenomenon of 'roots spreading through hard rock and earth'. He claims
that whenever a root pierces through the soil to reach to a water resource, it is a re-
enactment of Moses' miracle of splitting the rock with his staff and bringing forth
water: 'like the Staff of Moses, each of those silken rootlets conform to God's
command of, And We said , ' О Moses , strike the rock with your staff [Q. 2:60]'. 47
Similarly, the natural phenomenon of 'delicate green leaves retain [ing] their moisture
for months in the face of extreme heat'48 is a re-enactment of Abraham's miraculous
survival in the midst of blazing fire: 'the delicate leaves thin as cigarette paper
recite the verse, О fire be cool and safe for Abraham [Q. 21:69] against the heat of
the fire, each like the body of Abraham'.49 Hence, the Qur'anic miracle stories
serve as reminders of everyday miracles and provide counter-arguments against
naturalists who deem natural causes efficient on their own. Thus, Nursi concludes:
'even heat and hardness, in which you [naturalists] most trust, are under a [divine]
command'.50
It is worth repeating that for Nursi daily events are wonders,

causes have not yet been discovered, but because the apparent
to breach the transcendental gap between them and the effect
piercing through hard soil, for instance, one may discover th
release a secretion with which the soil is pierced. Yet, the kno
does not obviate the need for an unseen maker. Rather, the pr
such a liquid, as well as such liquid's apparent ability to dige
again to the wisdom and power of an agent other than the poo
Therefore, Nursi' s interpretation of miracle stories in relation t
with accepting the apparent cause-effect relations we assume i
very conjunction of a natural cause with its effect as a sign o
approach does not rest on the denial of empirical data, or on
causes, it addresses Ibn Rushd's concern that science be prot
interpretations of miracles.51 In what follows, we shall obse
further connection between science and miracles.
Nursi's Reading of Miracle Stories in Relation to Science and Technology
According to Nursi, just as the prophets in the Qur'an are exemplary figures to follow,
the stories of their miracles 'are not merely historical stories, but rather comprise
numerous meanings of guidance'.52 He suggests that one of these guiding messages is
to 'trace the final limit of man's science and industry' and encourage him to go
forward toward that goal.53 Indeed, Nursi argues that:54
Just as the all- wise Qur'an sends the Prophets to human communities
as leaders and vanguards in respect of spiritual and moral progress, so
too it gives each of them some wonders and makes them the masters
and foremen in regard to humankind's material progress ... Thus, just
as by speaking of the spiritual and moral perfections of the Prophets, it
is encouraging people to benefit from them, so too in discussing their
miracles, it is encouragingly hinting [that we can] attain to things
similar to them and imitate them.
Nursi offers examples of miracle stories in the Qur'an that he interprets in this vein as
encouragements to discover, in God's name, further wonders in nature. One example
is the mention of speedy winds at the service of Solomon: and [We subjected] the
wind for Solomon. Its outward journey took a month , and its return journey likewise
(Q. 34:12). Nursi understands this verse to mean that Solomon travelled in the air and
covered the distance of two months' journey in a single day. And, he finds in it an
indication that human beings can progress to discover speedy means of travel and, by
telling this story, the Qur'an is indirectly encouraging the reader to discover those
means. Indeed for Nursi, through this verse the Creator is speaking to human beings
saying, 'O human being! I mounted one of my servants on the

the desires of his soul. If you too give up the soul's laziness a
from certain of my laws in the cosmos, you too may mount i
Nursi interprets Moses' miraculous staff with which he readily b
the rock (Q. 2:60 and Q. 7:160), as encouragement to find tool
order to reach its resources. Another example is Jesus' healing
[Jesus said] I will heal the blind and the leper , and bring the
God's permission (Q. 3:49). Nursi notes that, just as Jesus
provides examples for human moral conduct, so too do his m
exemplary dimension: 'just as the Qur'an explicitly urges man
whom be peace) high morals, so too it allusively encourages him
art and Godly medicine of which he was the master'.56 One d
medical technology will also be able to temporarily reverse d
Jesus' miracle story in the Qur'an.57
It is interesting to note that Nursi sees no tension between his

and the spiritual interpretation of the verse.58 God has given
was the remedy for spiritual ills, and the other the cure for p
dead hearts were raised to life through the light of guidance
were as though dead found health through his breath and cu
miracle narrative, God is both encouraging the believer to se
message, and also to seek further development in medicine: 'yo
for every ill in the pharmacy of My wise [creation].'60 Along
suggest that 'the virgin birth narrative can also be taken as hin
reproductive technology and helping the reader to enter
conception even when sexual intercourse is unsuccessful'.61
As Kelton Cobb notes, Nursi' s connection between miracle nar

technology may come across more like reading into the text rat
text.62 Yet, it is clear that Nursi, as an insider, is working with
genuinely the all-knowing God who is speaking in the Qur'an a
the context of first/seventh century Arabia but also the later
time.63 Indeed, Nursi believes that 'as the time is getting olde
younger'.64 Thus, his reading is not the result of a naive con
eisegesis, but a self-conscious attempt on the part of a believe
speaking to his contemporary context.
Moreover, Nursi emphasises that what he sees as a Qur'an

technological development is a vague and indirect meaning of
contained in the Qur'an as a hint rather than an explicit statem
sense to him that encouragement for technology is a hint: sinc
is to teach about the Creator and eternal life, technological de
from faith, purely for its own sake, would not be worthy of m
Nursi is hopeful, however, that there are people who h
understanding to put these indirect suggestions into their pro
and that miracle stories are sufficiently encouraging for them
... if there are among you [readers of the Qur'an] respect

and artists and inspired inventors, who, purely for the be
servants, serve the general interest and public well
betterment of social life, which is a valuable worship
and indications of the Qur'an are surely sufficient for th
people, who of course form a minority, in order to enc
efforts and appreciate their art.
Conclusion
Miracle stories in sacred texts have been a source of both fascination and heated
debate across religious traditions. To my mind, what makes the Qur'anic miracle
stories especially interesting, and even initially puzzling, is the fact that they are
part of a discourse that also de-emphasises the miraculous. Indeed, in this article,
I repeatedly raised two questions about the interpretation of miracle stories i
the Qur'an. The first related to what I presented as a curious juxtaposition: miracl
stories being narrated side by side with criticism of demands for miracles an
emphasis on natural signs. The second related to the edifying framework of the
Qur'an: if Qur'anic claims for its own coherence and its function in terms of guidanc
are to be taken seriously, how could these stories be interpreted as edifying? Her
I noted a contrast between supernatural events and other signs mentioned in the
Qur'anic discourse: while the reader has immediate access to signs occurring in natu
(as well as the Qur'anic message which is presented as a sign in itself), he or she doe
not seem to have any way of witnessing the supernatural events narrated in the
Qur'an.
In my analysis, I first noted a common traditional approach to the miracle stories in the
Qur'an. Traditional interpreters often make a distinction between Muhammad's
audience and the audiences of earlier messengers. Thus, it was understood that while
supernatural events were needed for prophets preaching to ancient people, the last
prophet's miracle had to be more appropriate to the message, so as to be relevant to
first/seventh century Arabia as well as henceforth until the end of time. I noted that
even though this approach justifies the de-emphasis of supernatural events in
Muhammad's mission, it does not quite engage with the question of how the audience
of the Prophet is supposed to relate to the miracle stories in the Qur'an.
Next, I turned to two crucial medieval Muslim interpreters, namely al-Ghazall and
Ibn Rushd, who grappled with implications of miracle stories. My analysis revealed
that both al-Ghazâlï and Ibn Rushd seemed somewhat uncomfortable with the idea
that miracles counted as decisive proofs for the truthfulness of a messenger.

Moreover, both rejected as fanciful the idea that miracle stories undermine everyday
certainty about natural order. Yet, there were also pronounced differences in their
interpretations. Taking his cue from miracle stories, al-Ghazall offered a sophisticated
critique of natural determinism and argued for the logical possibility of miracles. In
contrast, Ibn Rushd dismissed al-Ghazãlf s critique as sophistry and maintained that
accepting the possibility of suspensions in natural order was an affront to human
knowledge and science. It seems that Ibn Rushd sensed a tension between the ordinary
and miraculous in the Qur'an, and was responding by dividing the audience of the
Qur'an into two. He suggested that the demonstrative class will notice the tension but
will be willing to overlook it so as to make room for ordinary class of believers who
are impressed by miracle stories. Ibn Rushd' s ultimate response of glossing over the
tension seemed less than satisfactory for the purposes of this article, while al-
Ghazâlï' s response seemed quite promising in showing how these stories could have
an important edifying function for all readers.
This article noted that al-Ghazãlf s critique of natural causation was a philosophical
breakthrough in that it distinguished between our mental habits of expecting natural
order to continue and the ontological status of that order. More significant was
the crucial exegetical moment it brought. Al-Ghazâlï' s detailed argument for
demonstrating that natural order is contingent, even though we are justified in daily
life to expect it to continue, served to highlight that the continuation of the order is a
divine gift, not a logical given. Al-Ghazâlï' s interpretation was all the more intriguing
given that he was not a thorough-going literalist in Qur'anic interpretation, and that
he expressed hesitations about evidentiary value of miracles. Thus, I argued that his
deconstruction of natural causality so as to allow a literal reading of miracle stories is
a way of reinterpreting the natural order in the light of miracle stories.
In the second part of this article, I turned to a contemporary Muslim interpretation,

which offered a crystallisation of al-Ghazâlï' s insight as well as, surprisingly, an
indirect confirmation of Ibn Rushd' s concerns about knowledge and science. In my
analysis of the Risale-i Nur , I showed how Said Nursi provocatively employs the term
'miracle' to talk about the ordinary. Nursi insists that the source of his redefinition of
natural as 'miraculous', i.e. as worthy of wonder and awe, is the Qur'an. According to
him, a central purpose of the Qur'an is to usher in a new perspective on the familiar
and the ordinary. Confirming al-Ghazâlï' s logic, Nursi explains in different ways,
through empirical examples as well as metaphors, that apparent/natural causes do not
explain their effects and actually call for the agency of a transcendent agent. Hence,
Nursi brings out al-Ghazâlï' s insight more clearly: a meaningful interpretation of
miracle stories is directly connected to an interpretation of nature in the light of the
Qur'an. He reads the Qur'anic miracle stories in the light of Qur'anic emphasis on the
ordinary course of nature: miracle stories are read as stimulat

the ordinary course of nature as signs of God.
I also discussed how Nursi' s approach indirectly incorporate

concern about human knowledge and the study of natural c
in Qur'anic miracle stories practical guidance about how to s
prophetic stories are meant for guidance, then the stories of
give practical guidance. In Nursi' s interpretation, Qur'anic m
taken as an excuse for neglecting the study of nature. Rath
encourage scientific study by pointing to 'horizons' of possibi
be opened up by divine power. Thus, miracle stories are
encouragements to discover nature further and improve
awareness that technology is also a divine gift. In other wor
miracle stories suggest not only that technological wonders a
to be sought after in the name of the One who makes them p
In sum, the hermeneutical questions raised in this article

stories have enabled us to investigate how different Muslim
these apparently puzzling narratives in diverse and fruitful w
in the realm of scriptural interpretation, there is often more th
the eye.
NOTES
1 Throughout this article, the standard Egyptian numbering of the Qur'an is

M.A.S. Abdel Haleem's English translation of the Qur'an, The Qur'an -A New Tran
by M.A.S. Abdel Haleem, Oxford World's Classics (Oxford: Oxford University Press,
used, except where the Qur'an is cited within another quote, in which case the quoted a
translation is retained.
2 See, for example, Q. 2:2, Q. 2:185, Q. 3:138, Q. 10:57 and Q. 16:64.

3 As Fazlur Rahman also notes 'the parallel (or even identity) between the revelation of the
Qur'an and the creation of the universe has been pointed out by several Muslim authors who
have noted the numerous passages in which the revelation of the Qur'an and the creation of
nature are coupled' (Fazlur Rahman, Major Themes of the Qur'an, 2nd edn (Kuala Lumpur:
Islamic Book Trust, 1999), p. 71). Indeed, sometimes in one passage the term ãya is used in
these two different but related senses, referring both to revelation and natural world.
For instance: Alif Lam Mim Ra. These are the signs (ãyãt) of the Scripture (kitãb). What your
Lord has sent down to you [ Prophet] is the truth, yet most people do not believe. It is God who
raised up the heavens with no visible supports and then established Himself on the throne;
He has subjected the sun and the moon each to pursue its course for an appointed time;
He regulates all things, and makes the revelations {ãyãt) clear so that you may be certain of
meeting your Lord. It is He who spread out the earth , placed firm mountains and rivers on it,
and made two of every kind of fruit; He draws the veil of night over the day. There truly are
signs (ãyãt) in this for people who reflect (Q. 13:1-3, emphasis mine). Indeed, the Qur'an often
associates the rejection of the Prophetic message with a rejection of the natural signs: however
eagerly you may want them to, most men will not believe . . . and the
the heavens and the earth that they pass by and give no heed to. (Q.
4 Rahman, Major Themes , p. 70.
5 The Qur'an's insistence that it does not contain 'fables of the anc
Q. 6:25, Q. 8:31, Q. 16:24, Q. 23:83, Q. 25:5, Q. 27:68, Q. 46:17, Q
be understood as emphasising that the Qur'anic stories are not told as
edifying purpose.
6 Denis Grill, art. 'Miracles' in Encyclopaedia of the Qur1 an.
1 For contemporary examples of this traditional view, see Seyyed
of Islam (New York: Harper Collins, 2002), p. 24; M. Sami M. Ali, S
Glorious Qur'an , tr. Abdussamad Kyle (Syria: n.p., 1997), pp. 10-2
8 Halil I. Bulut, Kuran Isiginda Mucize ve Pey gamber (Istanbul:
pp. 231-2; see also Issa J. Boullata, 'The Rhetorical Interpretation
Related Topics' in Andrew Rippin (ed.), Approaches to the History
Qur'an (Oxford: Clarendon Press, 1988), pp. 139^2.
9 These scholars also noted, however, that Muhammad was given
to the Qur'an by God, even though the Qur'an was his central miracl
10 While exploring the Süfí literature on the subject is beyond the sc
like to acknowledge that it does contain excellent examples of relatin
life of a believer. Interpreters such as ROmI and Ibn cArabï read the
including their miracles, as containing lessons for spiritual progress th
to any reader. See, for instance, John Renard, All the King 's Falco
Revelation (New York: State University of New York Press, 1998) an
of Wisdom, tr. and intr. R.W.J. Austin (New York: Paulist Press, 1
1 1 Al-Ghazali, The Incoherence of the Philosophers , tr., intr. and a
(Provo, Utah: Brigham Young University Press, 2000), p. 3.
12 Al-Ghazali, The Incoherence of the Philosophers , p. 3.
13 Al-Ghazãll, Freedom and Fulfillment, an Annotated Trans
al-Munqidh min al-dalal and Other Relevant Works of al-Gha
McCarthy (Boston: Twayne Publishers, 1980), p. 22. Similarly, in h
al-Ghazall regards miraculous events as valueless when accompa
irrelevant to what is accomplished by that miracle. If someone, fo
mastered a topic, it would be more convincing for that person to dem
telling what he knows rather than walking on water. His walking on w
as an evidence of his knowledge of an irrelevant topic. See al-GhazãlI
S.J. Victor Chelhot (Beirut: Al-Matbaca al-Kathoulïkiyya, 1959), p.
14 Al-Ghazãll, 'The Correct Balance' (a translation of Qistas al-mu
Fulfillment , p. 316.
15 See al-Ghazâlï, Qistas al-mustaqim , p. 80.

16 See al-Ghazali, Qistãs al-mustaqim , p. 80.
17 See the introduction by Richard Joseph McCarthy in al-Ghazali, F
pp. l-li.
18 Taneli Kukkonen, 'Possible Worlds in the Tahãfut al-Falasifa : Al-Ghazãli on Creation and
Contingency', Journal of the History of Philosophy 38 (2000), pp. 479-502, at p. 480.
19 In fact, in his exposition of one of God's names, al-haham ('the Arbitrator'), al-Ghazall
notes that a believer should not be anxious over what will happen in the future, and trust that
God has decreed a stable and wise pattern which cannot but be fulfilled: 'It is necessary that it
[whatever comes to be] exist: if it is not necessary in itself; it will b

decree which is irresistible. So man learns that what lies within [d
exist and that anxiety is superfluous' (al-Ghazall, Al-Ghazâlï on th
Names of God: al-Maqsad al-asnã fi shark asmã1 Allãh al-husnã , tr
(Cambridge: Islamic Texts Society, 1995), p. 90.
20 Hence, al-Ghazãlf s suggestion that it is out of consideration of h
possibilities, such as the disclosure of the time of the Final Hour, ar
Nabih Amin Faris (tr. and annot.), The Foundations of the Art
A Translation with Notes of the Kitãb Qawãcid al-cAqã'id of al-Gha
(Lahore: Sh. Muhammad Ashraf, 1963), pp. 42-3.
21 Faris, The Foundations of the Articles of Faith, pp. 44-5, pp. 4
22 Simon Van Den Bergh (tr., intr. and annot.), Averroes ' Tahãfut al-Tahãfut
(The Incoherence of the Incoherence) (2 vols, Oxford: Messrs. Luzac & Co, 1954), vol. 1,
p. 318. Leor Halevi comments that Ibn Rushd failed to appreciate the nuance of al-Ghazãlf s
contention because of the limitations of Aristotelian conceptions of causality. Averroes thought
that 'matter acts according to its essence, not according to physical laws. Given such causal
explanations, it is unfortunate that Averroes dismissed Ghazãlfs attack as mere sophistry'
(Leor Halevi, 'The Theologian's Doubts: Natural Philosophy and the Skeptical Games of
al-Ghazãlf, Journal of the History of Ideas 63:1 (2002), pp. 19-39, at p. 24).
23 Van Den Bergh, Averroes ' Tahafut al-Tahafut , p. 320.
25 'The reason for this is that these are the principles of the acts through which man becomes
virtuous, and that one can only attain knowledge after the attainment of virtue. One must not
investigate the principles which cause virtue before the attainment of virtue, and since the
theoretical sciences can only be perfected through assumptions and axioms which the learner
accepts in the first place, this must be still more the case with the practical sciences' (Van Den
Bergh, Averroes ' Tahãfut al-Tahãfut , p. 315).
27 Like al-GhazãlI, Ibn Rushd says that if there are two people who claim to be physicians,
and one tries to prove it by treating the sick and the other tries to prove it by walking on water,
the former's proof is much stronger than the latter. See Ibn Rushd, Manãhij al-adilla fi caqã 4d
al-milla, ed. Mahmud Qãsim, 2nd edn (Cairo: Anglo-Eyptian Library, 1964), p. 212; Averroes,
Faith and Reason in Islam: Averroes ' Exposition of Religious Arguments , tr. Ibrahim Najjar
(Oxford: Oneworld, 2001), pp. 95-6.
28 Ibn Rushd, Manahij , p. 215.
29 Van Den Bergh, Averroes ' Tahafut al-Tahafut, p. 322; Ibn Rushd, Tahafut al-Tahafut ,
ed. M. Bouyges (Beirut: Imprimerie Catholique, 1930), p. 509.
30 For summary of Nursi' s comprehensive intellectual training, see Colin Turner and
Hasan Horkuc, Said Nursi: Makers of Islamic Civilization (Oxford: I.B. Tauris, 2009),
pp. 5-19.
3 1 Leaman is here referring to the famous saying attributed to the Prophet Muhammad, which
predicts that in each age God will send a person from the Muslim community to revive the faith.
See Oliver Leaman, 'Nursi's Place in the Ihya Tradition' in A Contemporary Approach
to Understanding the Quran: The Example of the Risale-i Nur 20th -22nd September, 1998 ,
The Istanbul Foundation for Science and Culture (Istanbul: Sozler Nesriyat A.S., 2000),
pp. 707-17.
32 M. Sait Ozervarli, 'Said Nursi's Project of Revitalizing Contemporary Islamic Thought' in
Ibrahim Abu Rabi' (ed. and intr.), Islam at the Crossroads: On the Life and Thought of
Bediuzzaman Said Nursi (New York: State University of New York

at pp. 321-2. Nursi himself claimed to have brought out a new and
Qur'an for the contemporary age as well as a renewal of the discip
kalãm (Ziyad Khalil Muhammad al Daghamin, The Aims of the Qur
Nursi' s Thought' in A Contemporary Approach to Understanding the
the Risale-i Nur 20fh-22nd September , 1998 , The Istanbul Foundatio
(Istanbul: Sozier Nesriyat A.S., 2000), pp. 353-79, at p. 379).
33 Said Nursi, Risale-i Nur Kiilliyati (2 vols, Istanbul: Yeni Asy
pp. 1 25ff.
34 Nursi, Risale-i Nur Kiilliyati , vol. 1 , pp. 520ff.

35 Nursi, Risale-i Nur Kiilliyati , vol.1, p. 1089.
36 See Nursi, Risale-i Nur Kiilliyati , vol.1, pp. 49-55; pp. 97-109; pp. 160-203, pp. 1985 ff.,
etc.
37 Nursi, The Words: From the Risale-i Nur Collection , tr. Sukran Vahide, new and rev. edn
(Istanbul: Sozler Publication, 1998), p. 150. Nursi is critical of the attitude that privileges
'freaks, which have fallen from being extraordinary, come out of the order of creation, and
deviated from the perfections of their true natures'. According to this approach, one ignores the
formation of innumerable healthy babies as commonplace, and regards only an abnormal baby,
e.g. one born with two heads, as worthy of wonder (Nursi, The Words , p. 150). (Unless
otherwise noted, translations from the Turkish original are from Sukran Vahide' s translation,
with my occasional minor modifications.)
38 Nursi, Risale-i Nur Kiilliyati , vol.1, p. 26, pp. 38-9, p. 83, p. 88, p. 91, p. 99, pp. 261-2,
p. 264, p. 275, p. 307, p. 311, p. 417, p. 487, p. 921, p. 940, p. 1,355, p. 1,368, etc.
39 Nursi, Risale-i Nur Kiilliyati , vol.1, p. 921.
40 Nursi, The Words , p. 435.
41 Nursi, Risale-i Nur Kiilliyati , vol. 2, p. 1,859.
42 Nursi, Risale-i Nur Kiilliyati, vol. 2, p. 1,859.
43 See for instance: Nursi, Risale-i Nur Kiilliyati, vol. 2, p. 26, p, 92. Thus, for instance,
according to Nursi the Qur'anic perspective rejects the tendency to see a three-legged baby
more astonishing than a 'normal baby', or to see the survival of an insect in water more amazing
than the nourishment of young with breast milk (see also Nursi, The Words , p. 151.)
45 Nursi, The Words , p. 16 (italics mine).
46 Nursi, The Words , pp. 16-7.
5 1 For an example of Nursi' s more explicit use of knowledge of 'natural causes' as pointers to
God, see his discussion of the scientific description of the digestion of food and cleansing of the
blood in Nursi, The Words , p. 622, n. 3.
53 Nursi is not unique in suggesting this pro-tech interpretation of miracle stories. An Indian
Muslim scholar, Shibll Nucmanl (1857-1914) similarly interprets miracle stories as pointing to
future technological development. See (in the Persian translation), Shibll Nucmãnl, Ilm-i
Kalãm-i Jadld , tr. M. Taki Fakhr Dai Kilani (Tehran: n.p., 1329), pp. 61-3; pp. 101-2, cited in
Ozervarli, 'Said Nursi' s Project', p. 333, n. 68. The difference betw

that Nursi does not see a tension between technological hints and th
stories as departures from normal course of nature.
54 Amended translation from Nursi, The Words , p. 262. Also see Nu
vol. 2, p. 1,270.
58 Cf. Muhammad Asad, a contemporary interpreter of the Qur'an,
the plain sense of this verse about Jesus' miracles in spiritual terms.
which is hard to render differently in translation, he adds a footno
narratives should be taken in spiritual sense rather than literal sens
Qur'an (Gibraltar: Dar al-Andalös, 1984), п. 38 in réf. to Q. 3:49. N
interesting in that he offers both readings and does not see a tensio
61 Isra Yazicioglu, 'The Use of Peirce's Pragmatism for Qur'anic I
Scriptural Reasoning 8:2 (2009), accessed at http://etext.virginia.
volume8/number2/ssr08_02_e02.htm.
62 He insightfully notes that to his 'own ears that are admittedly co

feels a bit strained' (Kelton Cobb, 'Revelation, the Disciplines of
Works of Bediuzzaman Said Nursi and Paul Tillich' in Ibrahim M. A
Crossroads: On the Life and Thought of Bediuzzaman Said Nursi (N
of New York Press, 2003), pp. 129-50, at p. 135.)
63 For Nursi' s definition of the Qur'an as talking to all humanity t
treatise on the Qur'anic interpretation, See, Nursi, The Words , '2
64 See Nursi, Risale-i Nur Külliyati , vol. 2, p. 573, p. 2,340.
65 Nursi, The Words, p. 273.
66 Nursi, The Words , p. 273. Elsewhere, Nursi notes that since th
ages, including centuries preceding the modern era where science
many new things, it would be unwise for it to mention explicitly
only centuries later. See: Nursi, Risale-i Nur Külliyati , vol. 2, p. 96.

Yazicioglu, Redefining The Miraculous - Al-Ghazālī, Ibn Rushd and Said Nursi On Qur'anic Miracle Stories

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Yazicioglu, Redefining The Miraculous - Al-Ghazālī, Ibn Rushd and Said Nursi On Qur'anic Miracle Stories

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Centre for Islamic Studies at SOAS

Journal of Qur'anic Studies 13.2 (201 1): 86-108

stories; and then turn to interpretation of miracles by

In what follows, I first describe the theme of miracles with

An Apparent Puzzle: Miracle Stories and Natural Signs

The Qur'an repeatedly notes that prophets have been sent

The Qur'an is also explicit about the relational aspect of

Having noted the strong correlation the Qur'an posits betw

the excuses the disbelievers gave for not believing in the Qu

The Medieval Muslim Reception of Qur'anic Miracle Stories

needs of his times.6 Thus, for instance, they believed that

This traditional interpretation explains how it could be

Al-Ghazãll on Miracle Stories in the Qur'an

look at how he evaluates the evidentiary value of miracles

According to al-Ghazall, two fundamental principles make

On the other hand, in al-Munqidh min al-dalãl, al-Ghazãlí

I know very well that ten is more than three. If anyone

In another context al-Ghazãlí goes further, questioning

Some scholars have been puzzled by al-Ghazãlf s apparently

In the process of demonstrating that a literal reading of mir

Al-Ghazâlï makes it clear that by his defence of the possibil

Needless to say, a detailed analysis of al-Ghazâlï' s phi

however, is the fact that al-Ghazall takes the trouble

Ibn Rushd on Miracle Stories in the Qur'an

As is well known, in response to al-Ghazall, Ibn Rushd

According to Ibn Rushd, the existence of necessary caus

Denial of cause implies the denial of knowledge, a

Thus, Ibn Rushd argues that there must be irreversible cau

support its attainment through belief in miracles, and not

For Ibn Rushd, another reason for not discussing miracles

The clearest of miracles is the Venerable Book of God

common person and the philosophers. Ibn Rushd's rea

A Contemporary Interpretation of Miracle Stories: The Case of Said Nursi

After this brief introduction to Nursi' s work, I shall now loo

Nursi on the Miraculous and the Ordinary

According to Nursi, one of the main purposes of the Qur'an

With its acute expositions, the Qur'an of Miraculous Exposition rends

In other words, for Nursi, a central concern of the Qur'anic

Nursi' s interpretation of nature as continuously created and as revealing the

Nursi's Rereading of Everyday Life in Light of Qur'ani

At this point, one may observe that Nursi's redefinition o

A more detailed example of how Nursi understands Qu

In the same way, all things act in the name of Almigh

It is worth repeating that for Nursi daily events are wonders,

Nursi's Reading of Miracle Stories in Relation to Science and Technology

saying, 'O human being! I mounted one of my servants on the

It is interesting to note that Nursi sees no tension between his

As Kelton Cobb notes, Nursi' s connection between miracle nar

Moreover, Nursi emphasises that what he sees as a Qur'an

... if there are among you [readers of the Qur'an] respect

that miracles counted as decisive proofs for the truthfulness of a messenger.

In the second part of this article, I turned to a contemporary Muslim interpretation,

ordinary course of nature: miracle stories are read as stimulat

I also discussed how Nursi' s approach indirectly incorporate

In sum, the hermeneutical questions raised in this article

1 Throughout this article, the standard Egyptian numbering of the Qur'an is

2 See, for example, Q. 2:2, Q. 2:185, Q. 3:138, Q. 10:57 and Q. 16:64.

15 See al-Ghazâlï, Qistas al-mustaqim , p. 80.

[whatever comes to be] exist: if it is not necessary in itself; it will b

Bediuzzaman Said Nursi (New York: State University of New York

34 Nursi, Risale-i Nur Kiilliyati , vol. 1 , pp. 520ff.

Ozervarli, 'Said Nursi' s Project', p. 333, n. 68. The difference betw

62 He insightfully notes that to his 'own ears that are admittedly co