In their famous Qur’anic interpretation Tafseeral-Manar, Muhammad Abduh andRashid Rida stated that miracles exist theoretically within possibility andjust like other Islamic scholars, they also accepted some miracles based onsome evidences such as some statements in Qur’anic verses. However, they didnot refrain from glossing some miracles in various forms that are considered asmiracles by most of the other commentators ofthe Qur’an. Thus, they exhibited an ambivalent approach to miracles. Themost important reason underlying this is that they were probably affected byphilosophical movements such as Rationalism and Positivism, which have become adominant thought during the period they lived in.In their famous Qur’anic interpretation Tafseeral-Manar, Muhammad Abduh andRashid Rida stated that miracles exist theoretically within possibility andjust like other Islamic scholars, they also accepted some miracles based onsome evidences such as some statements in Qur’anic verses. However, they didnot refrain from glossing some miracles in various forms that are considered asmiracles by most of the other commentators ofthe Qur’an. Thus, they exhibited an ambivalent approach to miracles. Themost important reason underlying this is that they were probably affected byphilosophical movements such as Rationalism and Positivism, which have become adominant thought during the period they lived in.