Asked about the wonders attributed to Bahá’u’lláh, ‘Abdu’l-Bahá declined to recount them, not because they were untrue but because a report proves nothing to someone who was not there, and every tradition has such reports. If these are hearsay so are those, and even an eyewitness may wonder whether he saw a miracle or a trick. That argument is sharpened by a story: a stranger asks ‘Alí to prove his trust in God by leaping from a roof, and is told that the servant does not test the Master. Faith that is compelled by a spectacle is not faith, which must come through insight and recognition. Most miracles, besides, carry an inner meaning, as when the blind are given sight,. John’s account of the man born blind, with its refusal to assign blame, sits alongside these interpretations of healing [1]. The journey leads on to the proofs of the Manifestations of God, to the resurrection of Christ, and to the question of literal and symbolic interpretation that underlies them all.
But these accounts cannot be a decisive proof and testimony for all, since the hearer might say that they are not factually true, as the followers of other denominations also recount miracles from their leaders. For instance, Hindus recount certain miracles of Brahma. How can we know that those are false and that these are true? If these are reported accounts, so too are those; if these are widely attested, then the same holds true of those. Thus such accounts do not constitute a sufficient proof. Of course, a miracle may be a proof for the eyewitness, but even then he might not be sure whether what he beheld was a true miracle or mere sorcery.
… Moreover, most of the miracles attributed to the Prophets have an inner meaning.
(‘Abdu’l-Bahá, Chapter 10, Rational and Traditional Proofs from the Sacred Scriptures, 1904-Oct ca. -- AB00030)
02
But in the Sacred Scriptures a special terminology is used, and in the sight of the Manifestations of God these marvels and miracles are of no importance, so much so that They do not even wish them to be mentioned. For even if these miracles were considered the greatest of proofs, they would constitute a clear evidence only for those who were present when they took place, not for those who were absent.
(‘Abdu’l-Bahá, Chapter 22, The Miracles of Christ, 1905-Jan -- AB00381)
03
This kind of proof is always for the believer. A Buddhist will not be convinced by these proofs, they are convincing as far as the orthodox Jews are concerned because they believe in Moses. On the other hand the miracles which are attributed to Jesus Christ are only proofs for the Christians. The Jews refute them as a whole. No one lives today who has seen these miracles performed by Christ, so that they may bear testimony to them. Likewise they attribute many miracles to Mohamed - those miracles are only accepted by the Mohammedans and not by the Jews and the Christians.
(‘Abdu’l-Bahá, Address at weekly meeting, 15 Rue de Greuze in Paris, 1913-Feb-14 -- ABU0046)
04
As the miracles will not be proofs of the Blessed Perfection in the centuries to come, we have not mentioned them.
Miracles are only proofs for those who witness them, and not for those to come. For the idolaters recorded miracles on the part of their Gods in the Books. If the people who come after this century want to prove the glory of the Blessed Perfection by His miracles no one will accept them, as the idolaters have also miracles written of their gods.
(‘Abdu’l-Bahá, Words spoken in Dec. 1900 -- ABU0334)
05
The Jewish scholars do not acknowledge the miracles of Christ, and likewise the Christian scholars do not acknowledge the miracles of the Prophet [Muhammad], and similarly the European philosophers and natural historians deny the miracles of Moses, and each raise various objections, especially the European philosophers who have published many works on this subject. Therefore, either all must be taken literally and decisive proof established for their occurrence and manifestation, or all must be interpreted allegorically.
(‘Abdu’l-Bahá, 1909-Jul-25, to Arjumand, Rahim son of Khalil Tabib et al -- AB00503)
06
Furthermore, certain ones should not utterly deny the manifestation of that which hath been attributed to the Prophets, for the understanding of servants cannot serve as the criterion. If one observeth with the eye of insight, all that is visible on earth - before its manifestation - was and is and shall ever be beyond the comprehension of all people, both high and low. Observe the sun in the sky, how in its present visible form it giveth joy and light to all on earth from east to west and all other directions. Surely, before witnessing it, the intellect would not have accepted the description and affirmation of such a thing.
(Bahá’u’lláh, Sahifiy-i-Shattiyih (the Book of the Tigris), to Aqa Mirza Javad Kashani -- BH00394)
07
"Is the day of miracles over, or will other miracles occur in the future?"
"You mean, I take it, things which we believe at present to be contrary to natural law?"
I replied in the affirmative.
"To that question, I shall only reply, I believe that everything is possible with God at any time."
(‘Abdu’l-Bahá, Words to Archie Bell spoken in June 1914 -- ABU0526)
08
Are miracles performed in this Day?
Miracles are constantly being performed in the material world about us, yet they make but little impression. Every Prophet has His own particular Mission and function. He does not come merely to perform miracles. People do not trouble themselves about the proof of miracles. The function of a physician is not to make a tree talk.
(‘Abdu’l-Bahá, Words to Julia Grundy spoken around Jan. 1905 -- ABU3203)
09
And if proof is intended, proof must be universal, not particular, else matters would degenerate into children's games and the gathering of mysteries would become a magician's arena. For if every soul had a whim, then the Guide of nations would have to become, among all peoples, the plaything of every mindless and uncomprehending one. And surely you would not consent to this.
(‘Abdu’l-Bahá, 1902 ca., to Aqa Ali Akbar Attar -- AB00766)
10
It is related that one day His Holiness the Prince of Believers (Ali), peace be upon him, was on the edge of a roof when a stranger submitted: "O Ali, are you confident in God's protection, preservation and safeguarding?" He replied: "How could I not be, when I am the first believer in God?" The man submitted: "Then rely on God's protection and throw yourself from the edge of the roof." He responded: "The higher must test the lower, not anyone testing anyone else anywhere. The Master has the right to test the servant, but the servant has no right to test the Master."
This is why when seven tribes from among the Arab tribes came before His Holiness the Messenger (may my spirit be sacrificed for him), and each demanded a miracle as a test - one saying "until you cause a spring to gush forth from the earth for us," another uttering "or you bring down a book from heaven," another saying "or you have a house of gold," another uttering "or you ascend into heaven" - since their purpose was to test, the answer to all was "Say: Glory be to my Lord! Am I anything but a human messenger?"
In the Quran it is mentioned that seven tribes came before the Secret of Being and Essence of Purpose, His Holiness Muhammad, peace be upon Him. Each made his faith contingent upon a miracle. One said: "Bring down a book from heaven." Another said: "Cast down a fragment of heaven to earth." Another said: "Make a spring to flow." Another said: "Ascend to heaven." Another said: "Show us the Lord with His hosts." Another said: "Produce a treasure." Another said: "Bring forth the lofty paradise." In reply to all of these He declares: "Say: Glory be to my Lord! Am I aught but a mortal messenger?"...
(‘Abdu’l-Bahá, 1921-Jun-24, to Arbab Farajullah -- AB08407)
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12
"In God's sight, forced belief is not acceptable. Consider - is a forced friendship acceptable to you? If you tell someone 'If you don't believe, I will kill you' and they believe, this is not faith. Faith must be through recognition, through insight, through guidance, through the diffusion of divine fragrances, through the dawning of lights.
(‘Abdu’l-Bahá, Words spoken ca. Jan. 1909 -- ABU1683)
13
They say our Lord cured blindness; it was blindness of the soul. ("They have eyes and see not, ears they have and hear not.") He brought on spiritual awakening.
(‘Abdu’l-Bahá, Words spoken ca. Sep. 1911 in London -- ABU2530)
14
[A seeker asked, 'As to the saying that Jesus Christ illumined the eyes of the blind and enabled them to see, is this also possible in the present age?' The Master replied:]
"Anything is possible, but Jesus Christ, quoting the words of Isaiah, has said, 'They have eyes, but do not see; they have ears, but do not hear; they have hearts, but do not understand -- yet I will grant them healing.'"
(‘Abdu’l-Bahá, Words spoken on 1913-Apr-28 in Stuttgart -- ABU3746)
15
As to St. John 9:6. He said this in regard to the miracle of the blind man, speaking especially of the dust and spittle: "The spittle coming from was the meaning. The dust was the expression that He used in accordance with their understanding."
(‘Abdu’l-Bahá, Words to Mary Lucas and other pilgrims, spoken on 1905-Feb-04 -- ABU0898)
16
The miracles of Christ were spiritual teachings, not literal.
(‘Abdu’l-Bahá, Words to Julia Grundy spoken around Jan. 1905 -- ABU3618)
17
If healing the lame and crippled is a miracle, it can also be produced by a dose of medicine. This is no great achievement.
(‘Abdu’l-Bahá, Words to the Master's entourage, spoken on 1912-Sep-04 -- ABU2210)
18
It is recorded in one of the Books of the Mussulman that one day Jesus Christ was seen fleeing to the mountains, and some one asked Him why He was fleeing away. He said, "I am running away from a foolish man." He was asked, "Are you not Christ? Why do you not bestow upon him the great Spirit?" Jesus answered, "God has given Me a Spirit, the power of which will open the eyes of the blind and cause the deaf to hear, but it has no effect upon the mind of a foolish person."
Christ said:- "With the same breath of the Holy Spirit that I blew over the ignorant and he became wise; the deaf became hearing, the blind seeing, the mute speaking, the sick became well and the dead received a new life - I blew the same breath of the holy Spirit more than one thousand times over this fool and there was no result; consequently I am flying away from him.
(‘Abdu’l-Bahá, Words to visitors, spoken at Baltimore Hotel on 1913-May-12 -- ABU1618)
20
Another proof and evidence of the truth of this Revelation, which amongst all other proofs shineth as the sun, is the constancy of the eternal Beauty in proclaiming the Faith of God.
(Bahá’u’lláh, Kitab-i-Iqan (The Book of Certitude), 1278 ca. [1861-1862], to Haji Mirza Siyyid Muhammad, great uncle of the Bab (Khal-i-Akbar) -- BH00002)
21
Not even for a single moment hath this Wronged One ever concealed Himself. Rather hath He at all times remained steadfast and conspicuous before the eyes of all men. Never have We retreated, nor shall We ever seek flight. In truth it is the foolish people who flee from Our presence.
What miracle could be greater than this - that He raised up His Cause while in the Most Great Prison under chains and moved both East and West. This is just one miracle of Baha'u'llah's miracles.
(‘Abdu’l-Bahá, 1911-May ca., to Siyyid Rida -- AB02462)
23
There is nothing as extraordinary or supernatural as my coming here to see you. A person in prison for life -- forty years -- to come to San Francisco and meet the friends. How impossible it seems! God dethroned two sovereigns -- two kings he dethroned -- so that I could come here. How difficult it seems! This is a miracle. This is the power of God.
(‘Abdu’l-Bahá, Words to Mr. McCarthy, spoken on 1912-Oct-06 -- ABU2122)
24
Unveiled and unconcealed, this Wronged One hath, at all times, proclaimed before the face of all the peoples of the world that which will serve as the key for unlocking the doors of sciences, of arts, of knowledge, of well-being, of prosperity and wealth.
(Bahá’u’lláh, Lawh-i-Dunya (Tablet of the World), 1308 ? [1890-1891], to Mirza Siyyid Muhammad Afnan (known as Aqa Mirza Aqa Nurud-Din) -- BH00238)
25
As for the miracles that took place in the war of the children of Israel with the unbelievers, and are recorded in the Holy Bible, these have a figurative meaning and metaphorical interpretations; and yet withal the Baha'is do not hold the miracles of the Prophets to have been impossible of performance.
(‘Abdu’l-Bahá, 1910-Apr-18, to Ali Akbar Nakhjavani -- AB00733)
26
The major argument of the reincarnationists was this, that according to the justice of God, each must receive his due: whenever a man is afflicted with some calamity, for example, this is because of some wrong he hath committed.
These individuals, however, have overlooked the following point. If creation went forward according to only one rule, how could the all-encompassing Power make Itself felt? How could the Almighty be the One Who "doeth as He pleaseth and ordaineth as He willeth"?
(‘Abdu’l-Bahá, 1896 ca., to Baha'is of Baku (Badkubih) -- AB00282)
27
Verily I was - God's mercy be upon him - and claimed not the decree which I was given, and therefore no supernatural occurrences appeared from him, for the matter was obscure to thee. Hast thou not heard his words on many occasions: "Beware the name of the Amiriyyih, for I fear for it from the mouth of the speaker," etc? Hast thou not heard his words regarding who would come after him with those verses on many occasions: "O young in age, O tender in body, O close in covenant from drinking milk"? And the absence of supernatural occurrences from His servant was due to the Imam's decree, as people know not its mystery. And verily I, were God to will it, would manifest from me without knowledge thereof, as a grace from Him, as I wrote in two books sent to two scholars the decree before its occurrence by eighty-seven days.
(The Báb, Answer to Mulla Asadu'llah-i-Qazvini of Isfahan, 1263-05-15 (Maku) [1847-May-1], to Mulla Asadu'llah Qazvini, son of Haj Ibrahim -- BB00154)
28
Jesus said: "Arise, take up thy bed and walk." He did not use prayers or mental suggestion. He used spiritual authority in the command which was the power of the Holy Spirit manifest in him. Therefore his word was obeyed because it was creative.
(‘Abdu’l-Bahá, Words to Miss Boylan, spoken around 1911-Aug-25 -- ABU2579)
29
As the miracles and the extraordinary signs of the Manifestation will not be proof for the centuries to come after this, we have not mentioned them. The miracles are only proof for those who are present, not for those who are to come, for the idolaters have also recorded miracles, on the part of their gods, in their books.
(‘Abdu’l-Bahá, Words to Mrs Sarah Herron et al in Dec. 1900 -- ABU2105)
30
The miracles which appeared through the Manifestation the Master did not like to mention, because they will not be proof to others. They were only a demonstration for those who witnessed them. … While the miracles which actually appeared in the time of the Manifestation are greater than all, the Master did not wish to mention them, for the Manifestation said that the miracles would be like a veil over the people, for, in every time, the proofs (of this Word) will be so evident and clear the people can understand them.
(‘Abdu’l-Bahá, Words to Breakwell, Hopper, Brittingham, spoken around 1901-Sep-04 -- ABU0075)
31
Miracles have frequently obscured the Teachings which the Divine Messenger has brought. The Message is the real miracle. The phenomenal miracles are unimportant, and prove nothing to anybody but the witnesses thereof, and even they will very often explain them away! Therefore miracles have no value in the teaching of religion.
(‘Abdu’l-Bahá, Words spoken in Sep. 1911 in London -- ABU3228)
32
How does this agree with the intrigues of politicians, the machinations of the diplomatists behind the closed doors of their chancelleries and the constant incitement of jingo-press with their Pseudo-patriotism and the Continent of Europe becoming one vast, dangerous arsenal for the combustion of which only one spark is necessary and then there will be a world-consuming conflagration? If Christ was the son of God and performed so many miracles even as to quickening the dead, why after 2000 yrs his followers do not even practice these simple Teaching of his?'
(‘Abdu’l-Bahá, Words to Mr and Mrs Holback, spoken on 1914-Feb-12 -- ABU0843)
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33
...those who entirely deny the appearance of any miracle attributed to the Prophets should not do so, for human reason is not a sufficient standard.... all phenomea, as things endowed with power, are also miracles of God...
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34
Regarding the question you have asked in connection with a passage in Dr. Einstein's 'Cosmic Religion'; according to the Baha'i conception there is and can be no incompatibility between the idea of causal law and that of an omnipotent and omniscient God, Who, if He deems it fit, may at times interfere with the normal sequence of events in the world, and thus retard or altogether stop the operation of certain laws, whether in the physical universe, or in any other worlds of nature and man.
LG#1703 (6 Dec. 1939 on behalf of Shoghi Effendi)
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35
The operation of miracles is not necessarily irrational or illogical. It does by no means constitute a limitation of the Omnipotence of God. The belief in the possibilities of miracles, on the contrary, implies that God's power is beyond any limitation whatsoever. For it is only logical to believe that the Creator, Who is the sole Author of all the laws operating in the universe, is above them and can, therefore, if He deems it necessary, alter them at His Own Will. We, as humans, cannot possibly attempt to read His Mind, and to fully grasp His Wisdom. Mystery is therefore an inseparable part of true religion, and as such, should be recognized by the believers.
LG#1641 (1 Oct. 1936 on behalf of Shoghi Effendi)
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36
First regarding the birth of Jesus Christ. In the light of what Baha'u'llah and 'Abdu'l-Baha have stated concerning this subject it is evident that Jesus came into this world through the direct intervention of the Holy Spirit, and that consequently His birth was quite miraculous. This is an established fact, and the friends need not feel at all surprised, as the belief in the possibility of miracles has never been rejected in the Teachings. Their importance, however, has been minimized.
LG#1637 (31 Dec. 1937 on behalf of Shoghi Effendi)
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37
The Holy Manifestations of God are the source of miracles and wonderful signs. To them even the impossible things are possible, and from them most wonderful things appear, but they have an especial mode of expression. To them miracles are of no importance. They do not mention them. If miracles were proofs, it would be for those present, not for those who are absent.... The meaning is not that the Manifestations are not able to perform miracles -- for they are able -- but the meaning is that to them the inward sight, the heavenly hearing, the eternal life, is that which is acceptable; and when it is mentioned in the Holy Books, this is the true meaning.
(Pilgrim notes of Mary Lucas, 1905)
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