Miracle in Islam - Mujiza or Ayah?

Miracle in Islam - Mujiza or Ayah?

 By: Khurshid Imam

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A. Mujiza or Ayah?

The triliteral root ʿayn jīm zāy (ع ج ز) occurs 26 times in the Quran. Arabic word 'mujiza' is derived from it. It means "that by means of which [the Prophet] confounds, overwhelms, his opponents" or in simple words “miracle”.

Muʿjiza (معجزة)

• Literal meaning: That which incapacitates or defeats (from ع-ج-ز, 'ajz)

• Technical meaning (coined by scholars):

  A supernatural event shown by a Prophet, from Allah, meant to challenge opponents and prove prophethood, which cannot be imitated.

• Not used in Qur’an or Hadith.

• Used later in Islamic theology (like Ilm al-Kalam) to distinguish between:

  • Muʿjiza – miracle by a Prophet

  • Karamah – miracle by a saint

In short: Muʿjiza is a type of āyah, but specifically refers to a miracle by a Prophet meant as proof.

However, the fact is that Qur'an does not use the technical Arabic word (مُعْجِزَة Muʿjiza) for 'miracle'. When we go through statements in Quran that talk about so-called-miraculous events, we do not find the Arabic word 'mujiza' mentioned in the text.

Instead of 'mujiza', Quran uses the term 'Ayah' (literally meaning sign) to describe such events [what we call as miracles].

B. Quran as witness

Let us ponder over few examples from Quran

1. Prophet Salih and the miracle of the she-camel:

Prophet Salih referred to the she-camel as 'Ayah' of Allah. In general, people think that the she-camel was sent as 'mujiza or miracle but Quran says that she was an Ayah from Allah. Refer Quran 7:73

In English translations you can see the word "Miracle" added in bracket in front of the word 'ayah'.

2. Prophet Moses and miracles for Firaun:

Quran describes all miracles shown to firaun as ‘Ayah’ of Allah.

Then [Musa (Moses)] showed him the great AYAH (usually translated as miracles). Quran 79:20

But [Fir'aun (Pharaoh)] belied and disobeyed. Quran 79:21

Quran is saying that Prophet Moses showed ‘Ayah’ to Firaun. We know that Moses showed many events to Firaun that we understand as miracle.

➢     Quran 20:22 – Stick as snake was an Ayah and not Mujiza.

➢     Quran 20:56 – Allah showed all Ayah to Firaun.

➢     Quran 20:72 – Magicians surrendered and believed in Ayah shown to them.

➢     Quran 10:92 – Preservation of Firaun’s body is an Ayah from Allah.

➢     Quran 7:106-109 – Firaun asked Moses to show the Ayah, Moses showed the Ayah of snake and stick and magicians were surprised to see; they attributed this event to sorcery.

Quran 7:130-132 refers to “years of drought and shortage of crops” as ‘Ayah’. Similarly, events of flood, locusts, lice, frogs, blood are referred to as Ayah of Allah sent for Firaun.

3. What Difference Does It Make – ‘Muʿjiza’ or ‘Āyah’?

One might ask: What’s the big deal? Why debate the use of the word Āyah instead of Muʿjiza? Aren’t both just ‘miracles’?

That’s a valid question — and the answer is both simple and profound.

What Does the Word “Muʿjiza” Imply?

The word Muʿjiza (معجزة), used in later Islamic theology, refers to:

• An event beyond our known domain of nature

• Done by a prophet, as a challenge to deniers

• To prove the authenticity of their prophethood

In this view, a Muʿjiza is something that leaves the opponents incapable (from the root word ‘ajz – عجز, meaning helplessness).

This term, however, is not found in the Qur'an itself.

What Word Does the Qur'an Use? — Āyah (آية)

The Qur’an consistently uses the word Āyah — which means sign, indication, or evidence — to describe:

1. Sentences of the Qur’an

2. Natural phenomena (like rain, night/day, life/death, etc.)

3. Extraordinary events shown by prophets

For example:

• "In the creation of the heavens and the earth and the alternation of night and day are āyāt for people of reason."
  [Qur’an 2:164]

• "We gave Moses nine clear āyāt..."
  [Qur’an 17:101]

So, even when the Qur’an discusses what we today might call "miracles," it refers to them as signs, not as supernatural exceptions.

So, Muʿjiza can be seen as a subset of Āyah — a specific kind of divine sign shown through prophets as proof, but still within the universal system of divine wisdom.

Why the Qur’an Prefers “Āyah” Over “Muʿjiza”

Because:

1. The Qur’an invites thinking (تفكر), reflection (تدبر), and learning, not just awe or blind belief.

2. It views the entire universe — including things we take for granted — as full of signs that point to God’s power, mercy, and knowledge.

3. By calling even "miraculous" events āyāt, the Qur’an places them within the consistent framework of divine laws, rather than presenting them as isolated spectacles.

What About Scientific Discovery and Miracles?

The Qur’an frequently tells us that in Allah’s creation there are āyāt for those who use intellect (ya'qilūn, yatafakkarūn, yatadabbarūn).

“Indeed, in the creation of the heavens and the earth… are signs (āyāt) for people of understanding.”
[Qur’an 3:190]

This shows us that:

• Signs (āyāt) are not irrational or magical, but observable, meaningful, and discoverable.

• What past people may have called "miraculous" or "supernatural" might be understood later as part of Allah’s deeper laws — ones we’re only beginning to uncover.

• So, the more we reflect and explore the āyāt, the more knowledge, wisdom, and guidance we gain.

Conclusion

1. The Qur’an does not use the word “Muʿjiza”, but always uses the word “Āyah” — even when referring to events like the staff of Musa or the splitting of the moon.

2. While Muʿjiza became a valid and useful theological term later, it’s important to remember that the Qur’an’s language emphasizes reflection and guidance, not spectacle.

3. Āyah includes miracles, but also everyday signs — and both require pondering, inquiry, and understanding.

4. The more we think over āyāt — in nature, scripture, or history — the more truths we uncover, and the closer we get to the Creator.

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