The Qur'àn, nevertheless, narrates many an event that goes against the normal, natural system of the cause-and-effect. It ascribes many super-natural miracles to various prophets, like Nùh, Hùd, Sàlih, Ibràhim, Lùt, Dàwùd, Sulaymân, Mûsà, 'Isà and Muhammad (peace of Allàh be on them all. It should not be forgotten here that those events, although abnormal and uncustomary, were not inherently impossible; they were not like an assertion that 'A positive proposition and its opposite are affirmed together and are negated together'; or like a statement that 'A thing can be separated from its own self'; or that 'One is not a half of two'. We instinctively know that such propositions are impossible, they cannot be. But the miracles shown by the prophets were not of this category; otherwise, the minds of untold billions of religionists, since the dawn of humanity, would not have accepted them and believed in them. No man accepts an inherently impossible statement, nor does any sane person ascribe such a thing to another. Moreover, the effects that are called miracle, are not unknown to the nature. The natural world is continuously engaged in bestowing on the matter one form after the other, turning one event into another, giving life to the dead, and death to the living, transforming the misfortune into fortune and the comfort into discomfort. All this is happening daily in the world of nature; the only difference between a natural event and a miraculous one is in the speed and steps required to reach the goal. A natural cause brings about its effect, in special conditions, at a particular time and space, step by step in a long series of changes. The matter present in a walking-stick may one day appear in a running serpent; a disintegrating skeleton may one day become a living man - but in its natural course it will take a very long time, under certain conditions of time and space, with numerous consecutive causes which would constantly change that particular matter from one form to the other, taking it from one step to the next and then to the third and son, until it appears in the required shape and form.

In normal way, it cannot happen without its proper causes, without its necessary conditions; nor can it be brought into being by will-power of a human being. But when it comes to a miracle, it happens just by the will of the prophet, without any material cause and without any lapse of time.

Of course, it is very difficult for a simple mind - as it is for a scientific brain - to understand such super-natural events; man is, after all, accustomed to the natural causality. On the other hand, no scientist can outright reject occurrence of super-natural phenomena even in this atomic age. Every day someone or the other demonstrates his skill bringing some super-natural events about; people see it, radios and televisions broadcast it, newspapers and magazines publish it; and nobody says that it could not have happened as it was against the laws of nature.

Such phenomena have led many modern scholars to the theory that man, like everything else, is surrounded by unknown magnetic or electric currents; man may, through rigorous training, get control over the surrounding currents, and use them to affect other material things in abnormal and unusual ways, bringing those astonishing feats about.

If this theory is proved correct and all-inclusive, it will supersede all present theories that explain various happenings and effects in terms of motion and power; it will replace all previous causes with one all-pervasive natural cause: the magnetic currents. This is their theory. They are right in their belief that every natural phenomenon must have a natural cause if the causal relationship between them is intact. The Qur'àn has not identified by name any all-pervasive natural cause that would explain all natural and super-natural events, as it is not within the main purposes of this divine book. But it affirms that every natural phenomenon has a natural cause by permission of Allàh. In other words, every phenomenon is totally dependent on Allàh, Who has appointed for it a certain procedure, a natural cause through which it gets its existence - the existence that is given by Allàh. Allàh says:

"and whoever fears Allàh He will make for him an outlet, and give him sustenance from whence he thinks not; and whoever trusts in Allàh, He is sufficient for him; surely Allàh attains His purpose; Allàh indeed has made a measure for every thing." (65:2-3).

Its first sentence unreservedly declares that whoever fears Allàh and has trust in Him, Allàh is sufficient for him, and He will surely manage his affairs and make him succeed, even if in the normal way it may seem impossible, even if the material causes go against him. It is supported by the following verses:

"And when My servants ask you concerning Me, then verily I am very near; I answer the prayer of the suppliant when he calls on Me." (2:186)

"Call upon Me, I will answer you." (40:60)

"Is not Allàh sufficient for His servant?" (39:36).

The next sentence, "surely Allàh attains His purpose", explains the reason of the first declaration. The same theme is found in the verse:

" ... and Allàh is predominant over His affair, but most people do not know." (12:21)

This sentence too is all-inclusive and without any condition. Allàh has His own way to let a thing happen, if He so wills - even if the normal ways are closed, even if usual paths to it are cut off. This may possibly happen in two ways:

First, Allàh may bring that thing into being simply by His will, without resorting to any material or natural cause. Second, there may be an alternative natural cause, unknown to us, which Allàh may have appointed for that phenomenon; it may be hidden from our eyes but the Maker and Creator, Who has prescribed it, knows it and uses it to attain His purpose. This second possibility seems more appropriate in view of the last sentence, "Allàh indeed bas made a measure for every thing." This sentence shows that every effect, whether it is in accordance with the normal causality or not, has a measure appointed by Allàh, is related to other beings, has a connection with other things; Allàh may bring that effect into existence through any other related thing, even if the normal cause is absent. What should not be forgotten is the basic fact that it is Allàh Who has bestowed causality on a cause; this relation of cause and effect is not independent of Allàh.

Allàh has created causal relation between various things. He can attain His purpose through any way He wishes. No doubt, there is the system of cause-and-effect in the world; but this chain is in the hands of Allàh, He may use it in any way He wills. There is a real causal relation between a thing and the things that have preceded it but that reality is not as we know it - that is why no academic or scientific theory is capable of explaining all phenomena of the world; it is really as Allàh knows, makes and manages it.

This basic principle has been referred to in the verses of "decree" or "measure":

"And there is not a thing but with Us are the treasures of it, and We do not send it down but in a known measure." (15:21)

"Surely We have created every thing according to a measure." (54:49)

"and Who created every thing, then ordain for it a measure." (25:2)

"Who created then made complete, and who made (things) according to a measure then guided (them to their goal)." (87:2-3)

Look also at the following verses:

"No misfortune befalls on the earth nor in your own souls, but it is in a book before We bring it into existence." (57:22)

"No affliction comes about but by Allàh's permission; and whoever believes in Allàh, He guides aright his heart; and Allàh is Cognizant of all things." (64:11)

These verses (and especially the first) show that the things take their particular identity in accordance with a measure appointed for it by Allàh; that measure gives it its individuality and defines it; and that measure and definition precedes the thing and then accompanies it. A thing can be properly delineated only if it is seen in its perspective, clearly defining its relation to all other things.

The other related things serve as a mould that gives this item its peculiar shape and particular form. Every material effect is connected with all things which precede or accompany it. All such things together serve as the cause of this effect, and this one in its turn becomes a part of the cause of other effects that come later.

Also, it may be proved from the following two verses:

"That is Allàh your Lord, the Creator of every thing ... " (40:62)

"there is no living creature but He holds it by its forelock; surely my Lord is on the straight path." (11: 56)

Add to them the fact that the Qur'àn confirms the general system of causality and - you will find the complete picture displayed before your eyes. The first verse says that every thing is created by Allàh and the second one states that creation is on a single pattern; there is no deviation in it as that would cause chaos and disturbance. The Qur'àn confirms the general system of causality for all material things. It follows that every material thing and effect is invariably always created by a cause – a cause that precedes it and brings it into being. It makes no difference whether it is a normal and usual cause, or a supernatural one. There must always be a cause. Many usual causes which sometimes fail to bring about the expected effects are not the real causes. The real causes are those which never fail to create the expected effects. An example may be given of various diseases and their causes; influenza was previously thought to be caused by cold; but cold did not always create it, now it has been discovered that it is caused by a virus. The same is true about many supernatural feats.