How can one reconcile the Qur’an’s negation of Muhammad’s endorsement by miracles other than the Qur’an, with the existence of hadiths in Bukhari and Muslim that confirm miracles attributed to him, such as the camel’s complaint, the multiplication of food, and the splitting of the moon, especially since some of these miracles lack scientific or historical evidence and do not reach the level of tawatur (widespread narration), and is the Isra and Mi‘raj considered a miracle despite the absence of witnesses to it?

The Qur’an does not deny that the Prophet (peace be upon him) was supported by miracles; rather, Allah supported him with many miracles, the greatest of which is the Qur’an itself.

As for verse 59 of Surat Al-Isra, its interpretation states that Allah gave the Prophet a choice regarding answering the disbelievers’ request for miracles. The Prophet chose not to answer out of mercy for his people and fear for them from destruction if they did not believe.

As for verse 37 of Surat Al-An’am, it indicates that Allah is capable of sending down signs (ayat), but His wisdom dictates not answering every one of their requests, because their request was out of stubbornness, not a desire for guidance. Thus, the Qur’an is the greatest sign.

As for verse 7 of Surat Ar-Ra’d, verse 50 of Surat Al-Ankabut, and verse 20 of Surat Yunus, they explain that the Messenger’s mission is to warn and convey the message, and that the matter of signs and miracles belongs solely to Allah. He chooses the appropriate time to manifest them.

The miracle of the splitting of the moon is established by the Qur’an and Sunnah (definition), and the Prophet (peace be upon him) showed it to the people of Mecca when they requested it.