, I will surely have you imprisoned.’”

“He said, ‘Even if I bring you something clear?’”

“He said, ‘Then bring it, if you are truthful.’”

“So he threw down his staff, and behold, it was a serpent, plain to see.”

“And he drew out his hand, and it was white for all to see.”

Here Moses presented Pharaoh with clear proof, making it evidence that he was truthful in claiming to be the Messenger of the Lord of all worlds, and that he worshipped a god other than Pharaoh.

Likewise, Allah Most High says:

“If they do not respond to you, then know that it was sent down with Allah’s knowledge and that there is no deity worthy of worship except Him.”

He thus made clear that the miracle demonstrates both His oneness and messengership. This is because a miracle—an act that departs from the customary course of events—in itself demonstrates the existence of the Maker, as do all other things that come into being. Indeed, it furnishes a more specific proof, for ordinary events do not have the same evidentiary force as extraordinary ones. Thus, when extraordinary events occur, the Lord is glorified, extolled, and magnified in a way that does not occur with ordinary events. Recalling His greatness brings about a humility within souls that ordinary events do not evoke, for these are fresh signs and are therefore given their due.

Their manifestation points to the messenger; and once it becomes clear that they call for acknowledging him as Allah’s Messenger, both lordship and messengership are thereby established. This is especially so according to those who hold that a miracle’s indication of the messenger’s truthfulness is self-evident. This is the position of a group of Mu‘tazilite speculative theologians, such as al-Jāhiz, and groups from other schools, such as those Ash‘arīs and Hanbalīs who say that the distinction between a miracle, sorcery, and a saintly wonder is known directly, without inference.