Ba ma'anar dalili ko tabbaci cewa Allah mai iko da komai zai iya yin mu'ujizai, ko kuma da'awar tarihi cewa an taba yin su, ba ya tabbatar da cewa mu'ujizai sun faru. Dole ne a sami shaida mai karfi, kuma babu mutum mai hankali da ya kamata ya karbi labaran mu'ujizai ba tare da bincike ba. Kamar yadda ake fada sau da yawa, "Da'awar ban mamaki na bukatar shaida mai ban mamaki." Duk da haka, dole ne mu bambanta ko muna da gaske a bude ga shaida—ko da kuwa ta ban mamaki ce—ko kuma muna biyayya ba tare da tunani ba ga zato da muka riga muka yi.

Neither the logical possibility of an omnipotent God performing miracles, nor historical claims of their incidence, constitutes proof that miracles took place. There must be compelling evidence, and no sensible person should accept accounts of miracles without scrutiny. As is often said, “extraordinary claims require extraordinary evidence.” However, we must discern whether we are genuinely open to evidence—albeit extraordinary—or blindly committed to our presuppositions.

Daidaito gwaji ne mai kyau sosai; shin muna tambayar ko duk irin imanin da muke da shi game da rayuwa da addini suna biyan ma'auni mai tsauri iri ɗaya, ko kuwa an sami gibi a nan saboda son zuciya ko kuma tsananin shakka? Mutane da yawa a yau ba sa sanin cewa a zahiri su Humeans ne: masu tsaurin ra'ayin cewa babu wata shaidar tarihi da za ta iya tabbatar da mu'ujiza, kuma babu abin da za a iya tabbatarwa sai abin da mutum da kansa ya fuskanta. Daidaito yana bukatar a yarda cewa babu wanda a zahiri yake karɓar abin da ya fuskanta da kansa kawai a matsayin shaida. Irin wannan matsayi zai kai ga musanta kowace taswira da ba mu yi ta da kanmu ba, da kowace gaskiyar kimiyya da ba mu tabbatar da ita da kanmu ba.

Consistency is an excellent litmus test; do we question whether all similar convictions we hold about life and faith meet the same stringent criteria, or has a double standard snuck in here due to prejudice or extreme skepticism? Many people today may not realize that they are actually Humeans: dogmatic naturalists who believe no amount of historical evidence for miracles can ever suffice, and that nothing at all is provable except that which we personally experience. Consistency necessitates acknowledging that nobody actually only accepts what they have experienced themselves as evidence. Such a position would entail denying every map we have not charted ourselves and every scientific fact we have not personally established.

Mutane masu hankali da daidaito suna karɓar cewa shaida, da kuma tabbatar da ita, abin dogaro ne a matsayin hujja cewa wani abu ko wani lamari gaskiya ne tabbas ko kuma mai yiwuwar gaskiya ne.

Rational and balanced people accept that testimony, its and its corroboration, are acceptable as evidence that a fact or event is certainly true or likely true.

Ilimin Hadisi ilimi ne mai muhimmanci a cikin al'adar ilimi ta Musulunci, wanda aka sadaukar don tabbatar da rahotanni game da Annabi Muhammad ﷺ, don haka yana da matsayi na tsakiya a duk tattaunawar mu'ujizozi. Tsari ne na musamman kuma mai zurfi wanda ya ƙunshi haɗuwar ƙananan ilimomi guda bakwai, duk an tsara su don tabbatar, fiye da kowane shakku mai ma'ana, sarkar watsawa ga kowane rahoto. A ƙarshe, ƙaramin yanki kawai daga cikin rahotannin da aka watsa ne ke tsira daga wannan tsari mai tsauri har a ayyana shi a matsayin "sahihi," amma malaman Hadisi ba su tsaya a nan ba. An ƙara rarraba rahotanni sahihai zuwa mutawātir (waɗanda ke da yawan masu ruwaitawa a kowane mataki) ko āḥād (guda ɗaya). Rahotannin mutawātir su ne waɗanda mutane da yawa suka ruwaito a kowane matakin watsawarsu, wanda hakan ya sa ba zai yiwu ba duk su yi kuskure ko su haɗa kai wajen ƙirƙira. Rahotannin āḥād, idan sun zama sahihai, su ne waɗanda aka watsa su amintacce amma ba tare da cika sharuddan mutawātir ba. Saboda haka yawancin malaman Hadisi suna ganin cewa suna ɗauke da yiwuwa mafi girma (ƙarin yuwuwar gaskiya) maimakon ilimi tabbatacce. Duk da haka, wannan rinjayen yana tare da ganin cewa āḥād sun fi cancantar karɓa fiye da watsi da su, saboda amincin sarƙoƙin watsawarsu, da kuma gaskiyar cewa dukan mutane masu hankali suna aiki bisa yiwuwar mafi girma idan babu tabbaci.

The discipline of Hadith is an instrumental science in the Islamic intellectual tradition, invested in verifying reports about the Prophet Muhammad صلى الله عليه وسلم, and hence central to any discussion of miracles. It is a unique and sophisticated process involving the interplay of seven sub-disciplines, all engineered to establish beyond a reasonable doubt the transmission chain for each narration. Ultimately, a tiny fraction of these transmitted narrations survives the rigorous process to be classified as “authentic,” but Hadith scholars did not stop there. Authentic narrations were further categorized as mutawātir (abundantly concurring) or āḥād (solitary). Mutawātir reports are those narrated by many narrators in each layer of their transmission, making it inconceivable that they were all mistaken or had all colluded on a forgery. Āḥād reports—when authentic—are those transmitted reliably but without meeting the criteria of mutawātir, hence most Hadith scholars believe they involve preponderance (greater likelihood) as opposed to certain knowledge. However, this majority simultaneously deems āḥād reports worthier of being accepted than discarded, due to the reliability of their chains of transmission and the fact that all sensible people act on greater likelihood in the absence of certainty.

Mu'jizozin da suka faru a hannun Annabi Muhammad صلى الله عليه وسلم ƙa'ida ce ta mutawātir, ma'ana yawan rahotanni a kansu yana sa ba za a iya musanta su ba a ƙa'ida, koda kuwa wasu rahotanni na musamman ba su kai matsayin mutawātir ba da kansu. Faruwar Yakin Duniya na Farko misali ne mai sauƙi na ra'ayin mutawātir; yawan shaida da ta haɗu a kansa yana sa bai da muhimmanci ko za a iya tabbatar da kowane rahoto na faruwarsa. Ƙin karɓar ra'ayin mutawātir kamar mutumin da ya ƙi tabbatar da cewa wayewar Mayan, Inca ko Aztec sun wanzu sai dai idan mutane sun ƙirƙiri injin lokaci suka koma baya da kansu. Har zuwa lokacin, irin wannan mutumin zai yarda da yiwuwar cewa duk rahotannin game da waɗannan wayewar makirci ne na tsawon zamani, kamar abin da Flat Earth Society ke goyon baya a yau.

Miracles occurring at the hands of Prophet Muhammad صلى الله عليه وسلم is a mutawātir concept, meaning the sheer multitude of reports make it uncontestable in principle, even if some specific accounts are not independently mutawātir. The occurrence of World War I is a simple example of a mutawātir concept; the concurrence of abundant testimony about it renders it inconsequential whether any particular report of it having taken place is verifiable. Rejecting a mutawātir concept would be tantamount to someone refusing to confirm that Mayan, Inca, or Aztec civilizations existed until humans invent a time machine and travel back in time themselves. Until then, this person would be willing to entertain the possibility of all reports of these civilizations being a transhistorical conspiracy—similar to what the Flat Earth Society champions today.

Saboda haka Musulunci yana bukatar sarkar isnadi da za a iya tabbatarwa kafin a danganta wata magana ko wani aiki (kamar mu'jiza) ga Annabi.

Islam therefore requires a demonstrable chain of transmission before attributing a statement or action (like a miracle)

ga Annabinsa صلى الله عليه وسلم, sabanin sauran labaran mu'ujizozi a cikin sauran addinai wadanda ba su da silsilar watsawa kuma sun dogara ne kawai da imani. Malaman tauhidi na Musulunci sukan jaddada wannan muhimmin bambanci, da yadda yake tilasta wa kowane mutum mai gaskiya kada ya bambanta tsakanin mu'ujizozin Annabi Musa da Annabi Isa saboda kwatankwacin tarihinsu (babu wanda aka iya gano shi da tabbaci zuwa ga shaidun gani da ido), sannan ya fara karbar mu'ujizozin Annabi Muhammad صلى الله عليه وسلم tun da tarihinsu ya fi karfi sosai. Ibn al-Qayyim ya ce a cikin Ighāthat al-Lahfān, "Idan wannan [rashin daidaito] ya kasance ga mu'ujizozin wadannan manzanni biyu, tare da tsawon lokacin da ya shude tun can, da yadda al'ummominsu suka watse a duniya, da kuma bacewar mu'ujizozinsu daga karshe, to me ya kamata a dauka game da annabcin Muhammad صلى الله عليه وسلم da mu'ujizozinsa da alamominsa, tun da su sun fi kusa da mu, yawansu ya wuce dubu daya, sun watsu ta hannun mafi tsarki da daraja da aka taba samu, kuma an mika wannan watsawa ta hanyar tawātur (yawaitar riwaya) karni bayan karni?"353

to its Prophet صلى الله عليه وسلم, unlike the many other accounts of miracles in other traditions which lack a chain of transmission and are only predicated on faith. Muslim theologians often highlight this important distinction, and how it compels every honest person to not differentiate between the miracles of Prophet Moses and Jesus  because of their comparable historicity (none solidly traceable to eyewitnesses), and first accept the miracles of Prophet Muhammad صلى الله عليه وسلم since their historicity is far stronger. Ibn al-Qayyim says in Ighāthat al-Lahfān, If this [inconsistency] was the case with the miracles of these two messengers, alongside how long ago that was, and how fragmented their nations became in the world, and the eventual disappearance of their miracles, then what should be assumed regarding the prophethood of Muhammad صلى الله عليه وسلم and his miracles and signs when they were more recent, exceeded one thousand in number, were transmitted by the most pure and honorable individuals ever, and when this transmission was conveyed by tawātur (abundant concurrence) one century after another?353

Muhammadu ﷺ zai kasance mafi cancanta kuma mafi ikon tabbatar da mu'jizojin annabawan da suka gabata, kuma shi ne mafi dacewa da ya kawo ƙarshen rigingimun da ke kewaye da su.

Muhammad صلى الله عليه وسلم would additionally be the most authoritative confirmer of the miracles of the previous prophets and the most qualified to put an end to the controversies surrounding them.