the miracle of human

New Testament

See also Miracles attributed to Jesus.

The descriptions of most miracles in the Christian New Testament are often the same as the commonplace definition of the word: God intervenes in the laws of nature. In St John's Gospel the miracles are referred to as "signs" and the emphasis is on God demonstrating his underlying normal activity in remarkable ways.^[5]
Jesus is recorded as having turned water into wine, fed a multitude by turning a loaf of bread into many loaves of bread, and raised the dead. Jesus is also described as rising from the dead himself, with God his father having raised him. Jesus explains in the New Testament that miracles are performed by faith in God. "If you have faith as small as a mustard seed, you can say to this mountain, 'move from here to there' and it will move." (Gospel of Matthew 17:20). After Jesus returned to heaven, the book of Acts records the disciples of Jesus praying to God to grant that miracles be done in his name, for the purpose of convincing onlookers that he is alive. (Acts 4:29-31). Other passages mention false prophets who will be able to perform miracles to deceive "even the elect of Christ" (Matthew 24:24, 2 Thes 2:9, Revelation 13:13).

[edit] Qur'an

A 16th century Persian miniature painting celebrating Muhammad's ascent into the Heavens, a journey known as the Miraj. Muhammad's face is veiled, a common practice in Islamic art.

Main article: Islamic view of miracles

Miracle in the Qur'an can be defined as a supernatural intervention in the life of human beings.^[6] According to this definition, Miracles are present "in a threefold sense: in sacred history, in connection with Muhammad himself and in relation to revelation."^[6] The Qur'an does not use the technical Arabic word for miracle (Muʿd̲j̲iza) literally meaning "that by means of which [the Prophet] confounds, overwhelms, his opponents". It rather uses the term 'Ayah'(literally meaning sign).^[7] The term Ayah is used in the Qur'an in the above mentioned threefold sense: it refers to the "verses" of the Qur'an (believed to be the divine speech in human language; presented by Muhammad as his chief Miracle); as well as to miracles of it and the signs(particularly those of creation).^[6][7]
In order to defend the possibility of miracles and God's omnipotence against the encroachment of the independent secondary causes, some medieval Muslim theologians such as Al-Ghazali rejected the idea of cause and effect in essence, but accepted it as something that facilitates humankind's investigation and comprehension of natural processes. They argued that the nature was composed of uniform atoms that were "re-created" at every instant by God. Thus if the soil was to fall, God would have to create and re-create the accident of heaviness for as long as the soil was to fall. For Muslim theologians, the laws of nature were only the customary sequence of apparent causes: customs of God.^[8]