The question of miracles is a vexed area of enquiry. Miracles are the keystones of the entire Islamic religious system and believing in them is one of the tenets of faith. The Qur'an, Sunna, and kalām texts detail their nature, their bestowal on prophets, and their epistemic value as direct manifestations of the divine. More broadly, the literature of miracles found across many Islamic disciplines cover the question of the Qur'anic revelation as miracle, of prophetic mu'jizāt, their functions in establishing the veracity of prophecy, of saintly karamāt, and the believers' quest in partaking of divine 'openings'. And yet, the notion of miracle has been used and abused under modernity, with a 'regime of truth' (Foucault) that recognised scientific positivism and the separation of theology from 'scientific' pursuits as its core values, and under postmodernism, with its anti-foundationalist, relativist, and disenchanted epistemology. In such a context, miracles have been turned into myths to be studied or pleasant and marvellous stories to be enjoyed. This paper argues, in light of recent discussions on the 'interface theory of perception' (Hoffman) in cognitive neuroscience, that believers would be much mistaken to relegate miracles to an obsolete epistemic age. I propose first to return to works of kalām so as to understand how miracles are conceptualised in Islam. I then turn to current debates in cognitive neuroscience and discuss their conclusions of the existence of Truth hidden from our eyes. However, given their Darwinian framework and postulate that the Truth behind the 'interface' cannot be reached, I expose the fundamental differences between the Islamic and neuroscience cosmovisions, in particular by looking at how Sufi literature discusses assent to miracles and reception to disclosures. Ultimately, this paper restates the epistemic function of miracles for an age aching to move past the postmodern condition.