On Knowledge and Miracles

By Abū al-Faraj ʿAbdallāh ibn al-Ṭayyib, secretary of the Catholicos and philosopher

In the religion of the Christians, rational proof is nobler than miracles because rational proof is proof by which the intellect comes to grasp the truth of the claim of those who have miracles, his own investigation, the investigation of his circumstances and the circumstances of those who are making the claim, and the state of the matter with regard to the claim. Rational proof is for the elites and the philosophers and the scholars who are not led except by it, while miracles are for the masses whose breasts are not delighted by certain knowledge and who only believe what they behold by the senses. So it is clear that rational proof is evidence which convinces through knowledge and is for the elites and that miracles are evidence which convince through the senses and they are for the masses. Scriptural evidence that knowledge is nobler than miracles is from when Paul, the chosen and heavenly apostle says, "God appointed in His Church the apostles first, and after then the prophets, and after them the scholars, and after them those who work miracles, and after them those who heal the sick, and after them those who possess languages (1 Corinthians 12:28)." From this evidence it becomes known that knowledge is nobler than miracles. Then he says, "The elders who order the affairs of the Church well deserve multiple recompense, especially those who toil with knowledge (1 Timothy 5:17)."

So rational proof is rational evidence and miracles are sensible evidence. If the intellect is nobler than sensation, then rational proof is nobler than miracles.

Miracles are found in a specific place and at a specific time and among a specific people. If that place and that time and that people cease, then the miracle ceases with them. Rational proof is found in all places and at all times and among all peoples. So, knowledge and rational proof are nobler than miracles.

Thus Christ our Lord worked miracles for the common people and the masses and set forth evidence and rational proof for the excellent philosophers who are not led by miracles and make no use of them. Glory to God forever.

---

قول لابي الفرج عبد الله بن الطيب كاتب الجاثليق الفيلسوف [1] في العلم والمعجز [2]

البرهان في مذهب النصارى اشرف من المعجز لان البرهان دليل يُتوصّل به الى وقف [3] العقل على صحّة ما ادّعاه صاحب المعجز واستقرائه واستقراء احواله واحوال القائلين وصيغة الامر في حالة الدعوة، فأما البرهان فمع الخواص والفلاسفة والعلماء الذين لا ينقادون الّا به، وأما المعجز فمع الجموهر الذين صدورهم لا تثلج بالعلم اليقيني ولا يصدّقون الًّا بما تشهد به الحواس، فقد بانَ أن البرهان دليل يقطع بالعلم وهو للخواصّ والمعجز دليل يقطع بالحس وهو للجمهور، والدليل على أنّ العلم اشرف من المعجز من الكتاب قول فولوس [4] الرسول المنتخب السماوي [5] عند قوله: "رتب الله في بيعته الرسل السليحين [6] أولاً وبعدهم الانبياء وبعدهم العلماء وبعدهم الذين يفعلون المعجز وبعدهم الذين يشفون المرضى وبعدهم اصحاب اللغات" [7] ومن هذا الدليل يعُلم أن العلم اشرف من المعجز، ثم قال: "ان القسان الذين يدربون [8] تدبيراً حسناً يستحقون جزاء متضاعفاً ولا سيما الذين يتعبون في العلم." [9]

<56> ثم البرهان [10] دليل عقلي والمعجز دليل حسي فاذا كان العقل اشرف من الحس فالبرهان [11] اذاً اشرف من المعجز.

والمعجز يوجد في مكان مخصوص وزمان مخصوص [12] وأمة مخصوصة فاذا زال ذلك المكان وذلك الزمان وتلك الأمة زال المعجز بزوالها، [13] والبرهان موجود في كل مكان وفي كل زمان ومع كل امة، فالعلم والبرهان اذاً اشرف من المعجز.

وهكذا كان سيدنا المسيح يفعل المعجز للعامة والجمهور ويقيم الدليل والبرهان للفلاسفة الفضلاء الذين لا ينقادون بالمعجز ولا ينتفعون به والمجد لله دائماً ابداّ.

---