Surah Al-Isrâ’ 17:59

وَمَا مَنَعَنَا أَن نُّرْسِلَ بِالْآيَاتِ إِلَّا أَن كَذَّبَ بِهَا الْأَوَّلُونَ ۚ وَآتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُوا بِهَا ۚ وَمَا نُرْسِلُ بِالْآيَاتِ إِلَّا تَخْوِيفًا

17:59 “And nothing could prevent Us from going on sending [Our] signs”. By adding al ال before âyât آيات, the word acquires astronger meaning of “the particular Signs”. A more detailed translation might be, “And nothing will prevent Us from sending those particular signs [that disbelievers ask for], and even then they will keep on denying just as the former people denied.”The people of Thamûd asked for a particular sign from their prophet Sâlih, and when this sign was given to them, they still refused to follow. This verse in no way says that Allâh will not send or cannot send any more signs because the people before rejected His signs. How can it be possible that Allâh changes His Will just because of some disbelievers in His Messages who did not recognize His signs?

Christian missionaries tend to present this verse as an excuse by the Prophet of Islam (pbuh) that he was unable to produce any sign or show any wonder, similar to those shown by Jesus. We read in Mark, “The Pharisees came out disputing with him, seeking from him a sign from heavens, to put him to test.” Though this was a golden chance for Jesus to prove his claim, “He sighed deeply and said, Why does this generation ask for a sign? Truly I tell you, no sign will be given to it.” (Mark 8.11-12). Similarly, we read in Luke that Herod wanted to see some miracle performed by Jesus. In spite of his repeated requests, Jesus kept silent (Luke 23.8). Here again it could be said, was a missed chance by Jesus to prove his claims.

Regardless, Jesus never performed miracles that were contrary to the laws of nature. If he did, then what Mark wrote in 16.15-17, could have been witnessed daily. The “signs” should not be confused with, “wonders” (cf. Matt. 4.3-9). The wonders of Christ were nothing more than wrongly understood metaphors (cf. 54:47; 61:8). Similar to Jesus, the people of Makkah made demands on the Holy Prophet (pbuh) to come forward with some wonders (cf.: 17:90-93). Allâh did bless the Holy Prophet (pbuh) with them, but in a metaphorical way, as Jesus showed the metaphorical wonders asked for by his opponents. Moses was also not spared by his people, who urged him to come forward with wonders.

The greatest sign brought by the Holy Prophet (pbuh) is the great spiritual change he inspired in the world. No other prophet, not even Jesus, whom Christians claimed to be the son of God, was ever able to produce spiritual change so rapidly and of such magnitude. We \ continue to witness these signs today. He also came forward with signs mentioned in verses 110:1-2 and the verse 34:49. The Holy Qur’ân promises the believers and the followers of the Holy Prophet (pbuh), “He will make from them spiritual successors (Khalîfa) as He made spiritual successors from their predecessors and He will establish their Faith” (24:55).

At the start of each century, it is the Divine practice to send His Mujaddads, the spiritual Reformer for that century, among the followers of the Holy Prophet (pbuh). One can cite as examples ‘Umar bin ‘Abd al-‘Azîz, ImâmGhazâlî, Abdul Qâdir Gilânî, Ibn al-‘Arabî, Mujaddad Alif Thâni, Fakhr al-Dîn al-Râzî, and others. Allâh always has a vicegerent on earth who comes forward when the earth becomes filled with injustice and corrupted beliefs. These spiritual successors are also the ones who are endowed with the blessing of His nearness (Walî ولي), His discourse (Ilhâmإلهام), and His unveiling (Kashaf كشف). There are many Muhaddithمُحدٌث – people with whom Allâh spoke, and Auliyâsأولياء – people who were granted the nearness and friendship of Allâh. There are many whom Allâh blesses with His Discourse.

The Doors of Divine Discourse are open only to the followers of Muhammad (pbuh) and such is possible only through Muhammadan Light. How can we imagine that a person who disqualifies the Messenger sent by Allâh would be granted nearness by Him? Another great sign is the one mentioned in the verse 15:9. In this verse, Allâh Himself takes the responsibility of safeguarding the Holy Qur’ân from corruption. Can any other Book claim that it has been protected from corruption over the centuries?

It should also be noted that the Holy Qur’ân never uses a word that can be translated as “wonder”, but instead it uses âyah آياة, meaning “sign”, or burhân بُرهان, meaning “discrimination by reason”. The Prophets of Allâh come forward with their signs or âyah, which are manifested in stages over time, and not like the trickery of a magician on a stage.