Mutum yana da ƙyama ta halitta ga miƙa wuya ga wani mutum, sai dai idan an tilasta shi da ƙarfin jikin wannan mutumin ko kuma da fifikonsa na hankali, ko kuma idan an nuna masa abubuwan al'ajabi da suka fi ƙarfin kowane mutum. A lokuta biyu na farko, yakan miƙa wuya da ƙyama, yayin da a na uku kuwa, yakan miƙa wuya saboda imaninsa da wani ƙarfi mafi girma ko iko wanda ba za a iya kwatanta shi da mutum ba. Saboda haka, Allah ya fifita manzanninsa ba kawai da wahayi ba, har ma da mu'ujizozi, wadanda ke bayyana wa mutane a fili asalin Allah na sakonnin nasu da gaskiyarsu. Rashin iyawar mutane wajen yin koyi da mu'ujizozin annabawa ya sa su shaida tauhidin Allah da kansu, tare da yin biyayya ga umarnin annabawan.

Man has a natural distaste towards submitting to another man unless he is forced to by the latter’s physical strength or his mental superiority, or if he is shown feats far beyond the abilities of any man. In the first two cases, he yields reluctantly, while in the third, he yields because of his belief in a higher force or power defying all human comparison. Therefore, Allaah favored His messengers not only with revelation, but also with miracles, clearly proving to the people the divine origin and truthfulness of their messages. The inability of the people to imitate the miracles of the prophets made them willingly bear witness to Allaah’s unity and obey the commandments of the prophets.

Saboda matsalolin sadarwa da sufuri, annabawan farko an aika su ne kawai zuwa ga mutanen da aka tayar da su a cikinsu.

Due to the difficulties involved in communication and transportation, the early prophets were sent only to the people among whom they were raised up.

Saboda haka, mu'ujizozin da suka kawo sun dace musamman da fannonin ilimi da mutanensu suka fi ƙwarewa a cikinsu, domin mu'ujizar ta sami matsakaicin tasiri a kansu. Misali, Annabi Musa (Moses), aminci ya tabbata a gare shi, an tashe shi ne a cikin Masarawa, waɗanda aka sani da ƙwarewa a fasahar sihiri, tsafi da tsubbu. Saboda haka, Allah ya ba shi mu'ujizar sanya hannunsa cikin rigarsa, sannan ya fitar da hannun yana haskakawa sosai. Sa'ad da aka tara masu sihiri da masu tsafi don su ƙalubalanci Annabi Musa, sandunan da suka jefa suka bayyana ga masu kallo kamar macizai, sai Allah ya mai da sandar Annabi Musa babban maciji na gaske, wanda ya haɗiye "macizan" abokan hamayyarsa. Wannan shan kaye ya isa hujja ga masu sihirin da masu tsafin, waɗanda suka sani cewa babu wanda zai iya canza yanayin sanda kamar yadda Musa ya bayyana ya yi. Sai suka fāɗi a kan fuskokinsu cikin biyayya da imani mai gaskiya ga Ubangijin Musa, duk da barazanar kisa da ubangijinsu, Fir'auna, ya yi musu.

Thus, the miracles which they brought were particularly suited to the areas of knowledge in which their people excelled in order for the miracles to have the maximum effect on them. For example, Prophet Moosaa (Moses), may Allaah’s peace be on him, was raised up among the Egyptians, who were noted for their mastery of the occult arts, sorcery, and magic. Hence, Allaah gave him the miracle of being able to place his hand in his cloak and extract a brilliantly shining hand. And when sorcerers and magicians were gathered to challenge Prophet Moosaa, and the staffs which they had cast appeared to the audience as snakes, Allaah turned Prophet Moosaa’s staff into a huge, real snake that devoured the “snakes” of his opponents. That defeat was sufficient proof for the magicians and sorcerers, who knew that no one could change the nature of a stick as Moosaa apparently had done. They fell on their faces in submission and sincere belief in the God of Moosaa, in spite of the threats on their lives uttered by their master, the Pharaoh.

Wani misali kuma shi ne na Annabi ‘Eesaa (Jesu), wanda Allah ya zaɓa daga cikin Yahudawa. Yahudawa an san su musamman da ƙwarewarsu ta musamman a fannin likitanci. Likitocin Yahudawa suna da girma sosai kuma ana girmama su saboda iyawarsu kamar ta sihiri ta gyara ƙasusuwa, warkar da raunuka, da kuma magance marasa lafiya. Saboda haka, Allah ya ba Annabi ‘Eesaa mu'ujiza ta iya sa makafi su gani, guragu su yi tafiya, da kuma maido matattu da rai. Waɗannan iyawa sun fi ƙarfin likitocin Yahudawa na lokacin, kuma sun san sarai cewa babu wani mutum na al'ada da zai iya yin su. Duk da haka, Allah ya ba Annabi ‘Eesaa wata mu'ujiza mafi ban mamaki: ya iya ƙera tsuntsaye daga laka, ya busa musu, sai su tashi su tafi.

Another example is that of Prophet ‘Eesaa (Jesus), who was chosen by Allaah from among the Jews. The Jews were especially noted for their exceptional abilities in the field of medicine. Jewish doctors were highly respected and revered for their seemingly magical ability to mend bones, heal wounds, and cure the sick. Thus, Allaah favored Prophet ‘Eesaa with the miraculous ability to make the blind see, the lame walk, and to bring the dead back to life. These abilities were clearly beyond those of the Jewish doctors of that day, and they knew well that no regular man could do them. Yet, Allaah gave Prophet ‘Eesaa an even more dazzling miracle: he was able to mold birds out of clay, breathe on them, and they would fly away.

Tun da Annabi Muhammadu (r) shi ne annabi na ƙarshe da aka aika, ba ga wani takamaiman mutane kaɗai ba, sai dai ga dukan ɗan Adam, sai aka ba shi mu'ujiza wadda ba kawai ta burge mutanen da ya taso a cikinsu ba, har ma za ta ƙalubalanci tare da burge hankalin ɗan Adam har zuwa ranakun ƙarshe na wannan duniya. Annabi Muhammadu (ﷺ), kamar sauran annabawan da suka gabace shi, an ba shi wasu mu'ujizozi da yawa waɗanda tasirinsu ya takaita ne ga mutanen zamaninsa; misali, tsagewar wata bisa buƙatar ƙabilarsa ta neman alama, da fitowar ruwa daga hannayensa a wani lokaci lokacin da shi da sahabbansa suka ƙarancin ruwa, da kuma al'amarin duwatsu da tsakuwa suna yi masa sallama (watau, suna gaishe shi da kalmar: "as-salaamu 'alaykum", ma'ana, "aminci ya tabbata a kanka"), don a ambaci kaɗan daga cikinsu. Sai dai mu'ujizar Annabi Muhammadu (ﷺ) wadda ta yi daidai da taimakon Allah ga annabawan da suka gabace shi ita ce mu'ujizar adabi.

Since the Prophet Muhammad (r) was to be the last of the prophets sent not only to a particular people, but to all of mankind, he was given a miracle which not only amazed people among whom he was raised, but which would challenge and amaze the human mind until the last days of this world. Prophet Muhammad (r), like the other prophets before him, was given a number of other miracles whose effects were basically limited to the people of his time; for example, the splitting of the moon upon his tribe’s request for a sign, the outpouring of water from his hands on one occasion when he and his companions were short of water, and the phenomenon of pebbles and rocks giving salaams to him (i.e., greeting him with the phrase: “ as-salaamu ‘alaykum,” meaning, “peace be on you”), just to mention a few.41 However, the miracle of Prophet Muhammad (ﷺ) which was consistent with Allaah’s aid to the prophets before him was a literary miracle.

Larabawa ba su da ƙwarewa ta musamman ko ilimi mai yawa da suka tara, amma sun yi alfahari sosai da ƙwarewarsu a jawabi da adabi. Ana gudanar da gasa ta shekara-shekara a bukukuwa kamar na ‘Ukkaath, inda ake karanta layukan jawabai da waƙoƙi masu yawa daga zuciya. Harshensu ya kai kololuwar ci gabansa, kuma fasahar magana ta fi kowace ɗabi'a daraja a wurin mutum. Ma'ana, an girmama waƙoƙi goma mafi shahara har an rubuta su da zinariya, aka rataye su a Ka‘bah don girmamawa da ibada. Saboda haka, Allah ya saukar wa annabinsa na ƙarshe ﷺ wani littafi, wanda ya fara wasu sassansa da haruffa marasa ma'ana kamar, "Alif Laam Meem" ko "Qaaf" ko "Noon," suna jan hankalin hankalin Larabawa, kamar dai suna cewa: "Daga waɗannan haruffa da kuke haɗawa don samar da maganganunku na yau da kullum, da kuma manyan ayyukan nassi da waƙa, aka samar da wani littafi wanda ko mafi guntun babinsa bai wuce layi uku ba, duk da haka ba za ku iya kwaikwayonsa ba, komai ƙoƙarin da kuka yi!" Don haka, mu'ujizarsa madawwamiya ba kowa ba ce face Alƙur'ani kansa, kamar yadda Annabi ﷺ da kansa ya bayyana,

The Arabs had very little in the way of unique skills or accumulated knowledge, but they took great pride in their oratory and literary skills. Yearly contests were held in fairs like that of ‘Ukkaath, in which many lines of speeches and poetry were recited from memory. Their language had reached its peak of development, and eloquence was considered the highest quality a man could possess. In fact, the ten most famous poems were so revered that they were etched in gold and hung in the Ka‘bah for solemn adoration.42 Consequently, Allaah revealed to His last prophet a book, beginning some parts with unintelligible letters like, “Alif Laam Meem” or “Qaaf” or “Noon,” tantalizing the Arab mind, as if to say, “From these letters which you combine to form your daily conversations, as well as great works of prose and poetry, is formed a book whose shortest chapter does not exceed three lines, yet you cannot imitate it, no matter how hard you try!” Thus, his standing miracle was none other then the Qur’aan itself, as the Prophet (ﷺ) himself stated,