Keep in mind that miracles are only granted to the men of God to demonstrate the difference between truth and falsehood. The real purpose of a miracle is none other than that a distinction between a truthful one and a liar be established in the view of the wise and just, and a miracle is manifested only to the extent that is sufficient to establish such a distinction. And this extent is determined by the need of the time, and, besides, the nature of the miracles also corresponds to the condition of that age. It does not mean that whenever a prejudiced, ignorant and evil‑minded person demands a miracle, it must be shown no matter how contrary it is to divine wisdom or the need of the moment. Were it so, it would be as harmful to one’s own faith as it would be contrary to divine wisdom. For, if the realm of miracles were to be stretched to the extent that whatever has been put off until the Day of Resurrection can be entirely witnessed in this world, then no difference would be left between this world and the hereafter. It is due to this very difference that reward is earned for the righteous actions and true beliefs adopted in this world, but if the same beliefs and actions are adopted in the Hereafter, they will not earn even one iota of reward. As declared in the scriptures of all prophets as well as in the Holy Qur’an, no belief or deed will be of any avail on the Day of Judgment, and all affirmations of faith will be futile; for, faith is only called faith at the point when something hidden is believed. But when the veil has been lifted and the spiritual realm has appeared like daybreak, and all affairs have been decisively manifested which leave no doubt about the existence of God and the Day of Judgment, then to accept something – which is called ‘faith’ in other words – at that time is like trying to achieve what has already been achieved. In short, a sign is not something so openly self-evident that the entire world is obliged to accept it without any disagreement, excuse or hesitation and no one, regardless of his disposition, is left with any doubt about it and even the dullest of the dullest men accepts it without a qualm.
A sign or
a miracle, therefore, is not a self‑evident
phenomenon for men of every disposition so that it should be accepted as soon
as it is witnessed; rather, the fact is that only the wise, just, righteous and
truthful people derive benefit from signs. They are the ones who, on account of
their intuition, far‑sightedness, keen observation, fair-mindedness, fear
of God and righteous conduct, come to realize that these phenomena are not the
ordinary phenomena of this world, and that an impostor has no ability to show
them. They know that such things are well beyond human fabrication and transcend
the reach of mortals, and within them exist such uniqueness and distinctive
characteristics, against which the ordinary abilities of man and his
elaborately planned schemes are powerless. And these people, by virtue of their
profound wisdom and the light of intuition, understand that these phenomena
possess a certain light and fragrance emanating from the hand of God, which
cannot be mistaken for any cunning, deceit or trickery. Thus, just as sunlight
alone is insufficient for one to believe in the light of the sun – rather, it
is equally vital to possess the eyesight with which to see the light – similarly,
in order to believe in the light of a miracle, the miracle itself is
insufficient and the light of intuition is equally necessary. Unless he who witnesses
the miracle is naturally endowed with true insight and the light of sound
reason, it is impossible for him to believe in it.
 Hazrat Mirza Ghulam Ahmad (as), Barahin-e-Ahmadiyya Part V (Tilford, Surrey: Islam International Publications, 2012), 61-62.