Hamzah Wald Maqbul – Doctrinal Defense of Miracles 16 Ramadn 1444 Late Night Majlis
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We reached this Mubarak 16th,
night of Ramadan.
The greater part of it has passed,
and,
what's here,
from here on out, it's slipping through our
fingers
quickly.
So whoever wants to do something, this is
the time to do it.
And
how a person's can and how a
person's
can
be a driver, of their.
So he has a subsection, the Sheikh Ali
Hajuri in
has a subsection on the
discourse on the affirmation of Karamat, of miracles.
So he begins he says, you must know
that miracles that Karamat may be vouchsafe to
a so long as he does not infringe
on the obligations of the religious law.
Both parties
of orthodox,
Muslims
agree on this point,
nor is it intellectually
impossible because such miracles are a species of
that which is predestined by god, and their
manifestation does not contradict any principle of religious
law nor on the other hand is repugnant
to the mind,
to conceive of them as a genius as
a genius.
This is actually very monthly talk here.
It's not wishy washy, sufi talk. This is
monthly talk.
The natural world
has an ada,
and that ada is
confined within the.
There is a conventional set of way that
things happens in the world,
which is confined by
rational principles.
Rational principles, we don't believe they ever get
contravened
in the material world, ever.
We don't believe in an irrational deen.
So you don't have a part of something
that's equivalent to the whole or greater than
the whole.
You don't have
a,
you know,
you don't you have a lot of excluded
middle that something cannot be true and be
false at the same time. You have all
of these things that the mind doesn't conceive.
These things are just words that you put
together, but they they don't have any possible
meaning.
They're the verbal
equivalent of dividing by 0,
or any number of other, like like, silly
and pointless operators.
So we don't,
in the in the dean, believe in anything
that's irrational. Maybe the rationality of certain things
we cannot understand, but we don't believe in
anything that's irrational.
Someone said, you're talking about the affirmation of
miracles and you're starting them out by saying
that we don't believe in anything irrational. Look,
what is a miracle?
Miracle is
the conventions that are there, the natural conventions
that are there in the world.
A miracle is what? Is to
mix that up.
So tell me,
gravity, does gravity attract something, or does it
repel something?
Thank you so much.
It attracts. Right? It's not a trick question.
It attracts things. Right?
Now what if gravity were to repel? Is
that irrational is that a irrational proposition?
No.
It's not.
If, for example,
one were to equal 7,
right, everything breaks down. Math doesn't mean anything
anymore. Physics doesn't mean anything anymore. Chemistry, nothing
means anything anymore.
Right? Why? Because that's harpul aqal, that's insanity,
that doesn't exist in the universe.
However, if
the the direction in which gravity,
exerts its force were to switch, it were
to invert from
pulling to pushing,
all the equations are all essentially the same.
You just have to flip the,
the direction of some vectors and
things still work.
Gravity attracting things rather than repelling things is
a?
Okay?
We believe
in we don't believe in.
Jesus being
the creator of the entire universe and also
part of the universe
is.
It's not it doesn't make sense. It's not.
It's not miraculous. It's actually his for example,
to say, Sedna Aaysal alaihi wasalam was born
of a virgin. This is miraculous.
Right? To say that he's god, this is
not miraculous. This is just a a lack
of apple.
And so
the vouch to his
at times,
all of the all of these miracles
in order to what? To validate
their claim that the Rasool
came with the truth. So he says something.
He said both parties of more orthodox Muslims
agree on this point,
nor is it intellectually impossible because such miracles
are of a species that are predestined by
God and their manifestation does not contradict any
principle of the religious law. Like, no, there's
no, karma you'll bring that will somehow transmute
the Sharia.
Nor on the other hand or on the
other hand, it is repugnant for for the
mind sorry. Nor will it,
nor is any of the miracles repugnant
to the mind to conceive of them as
a genius. This was what he means by
that.
Sorry. I'm a little tongue tied. What he
means by saying that the miracles are not
repugnant,
to the mind to conceive as a as
a genus is that none of them are
irrational.
They're all.
They divine they they they defy natural convention,
but none of them defy
the uncle. None of them defy rational, rational,
rules.
A miracle is a token of a Wally's
veracity,
is truth. And it cannot be manifested to
an imposter except for it's a sign that
his pretensions are false.
It is an extraordinary
act,
performed
while he is still subject to the obligations
of
the deen. It's it's it's an extraordinary act
performed while the person is still obeying the
Sharia.
And whoever is able through knowledge given to
him by god to distinguish by the method
of deduction what is true from what is
false, that person too is a Wali.
Some of the Sunnis, the Arasuno al Jama'a
maintain
that miracles are established,
but not to the degree of an evidentiary
miracle,
they do not admit, for example, that prayers
may be answered
true while he is subject to the sacred
Sharia and its obligations
of an act which violates,
custom? Here, what he means by custom is
not like,
you know, what color a bride
wears in, like, you know, dilly on her
wedding or whatever. What he means by custom
is the convention natural conventions of the world.
What he means is a miracle. So I
ask in reply, what do you consider wrong
with
the performance by a true saint,
while he is still subject to religious obligations
of an act which,
is miraculous, meaning violates natural conventions.
If they say that it is not a
species of that which is predestined by god,
the statement is statement is erroneous.
If they say that it is, a species,
of that which is predestined, but that it
has
or but that its performance by a true
saint involves, the annulment of Nabuwa, a prophecy,
and the denial of the special privileges to
the prophets.
This assertion is also inadmissible.
Is especially distinguished
by Karamat, and the prophets are,
distinguished by evidentiary miracles, more and jazat.
So we have this discussion in,
the books of hadith I'm sorry, the books
of that
the
miracles, the which is varchsafe too, a wali,
is called the karama, and it's considered a
separate genus of of
of miracles. So the general term is what
what?
The violation of
conventional norms.
One basket
of things that belong to the general
umbrella of
is what?
Is the Marjazat. Those evidentiary miracles as Nicholson
translates it of the prophet
as a proof of their
veracity.
The second is the karamat of the oliya.
So karam is a different word,
which is what? It is a miracle or
a which is vouchsafe to somebody who verifies
the claim of the prophet
collectively all of the they form 1 of
the
merges out of the prophet
all the of the.
The third basket which he he alludes to
is what we refer to as which is
what? When a liar does something, but he's
obviously a lie.
So Dajjal will claim his will Dajjal claim
he's a nebbi? No. Dajjal will claim that
he's Allah.
So the ako already knows to dismiss this
claim. You don't need you know, the question
of miracle, non miracle doesn't show up in
it. With the, a miracle comes because the
claim is possibly true. It is possible to
have, We say, like, by by the of
the Quran and the hadith of the prophet,
it's impossible for a Nabi to come today.
But that's only established through what?
Through the,
well done. But through the
convent conventions laid down by Revelation.
Otherwise, Aklan, it is possible for a nebi
to come in the world.
So the way the people would know that
the MBI, are they true or not, is
because they would be corroborated with miracles from
Allah
Now the is not gonna claim he's a
prophet, is he? He's gonna claim he's God.
This is a claim that's dead on arrival.
Anyone who makes claims like that afterward, they
can fly in the air and, like, you
know, shoot light out of their, out of
their fingers and their toes and, you know,
out of their ears and in their nose
and whatever else. You know?
They can they can do do whatever they
like. It's then you know that it's in
this 3rd basket of things, which are, a
fitna for those people who are, set up
to fail.
So he says that, he says that,
you know, the this question that somebody has
that, well, if the
is this not a, is this not something
that violates the principle
of
is the last.
And he says no, because he differentiates as
a qualitative difference between the and the
The are vouchsafe to those people who are
following and obeying and upholding the sharia of
the prophet sallallahu alaihi wa sallam. They're not
calling to something different. Whereas the is calling
to something that others are not calling to,
and haven't called to,
before
in terms of the
the of accepting their.
And in as much as the is a
and the prophet is a prophet, there is
no likeness between them to justify such a
precaution.
The preeminence of the prophet salayahu alaihi wasallahu
alaihi wasallahu alaihi wasallahu alaihi wasallahu alaihi wasallam,
depends on their exalted rank and on their
being preserved from defilement,
and sin,
not on miracles or evidentiary miracles or acts
which violate custom.
All the prophets are equal so far in
it so far as they have the power
of working with such jazz, with such, evidentiary
miracles, but some are superior to others in
degree. Since then, notwithstanding this equality in regards
to their actions, some prophets are superior to
others. Why should not miracles or which violate,
the ada,
be vouch safe to also to the saints,
although the prophets are superior to them as
well.
And since is the case, of the prophet
an act which violates,
the ada, the natural order does not cause
one of them to become more exalted or
more specially privileged than the other. So in
the case of the oliya, a similar act
does not cause one of the oliya to
be more especially privileged than a prophet, I
e, the saints do not become,
like and kind, Hamzan, to the prophet
This proof will clear away for reasonable men
any difficulty that they have on this matter,
and may have been presented to them. But
suppose it may be may be said that,
a Wali whose miracles violate
the natural order should claim to be a
Nabi.
I respond that this is impossible because wilayah
involves veracity,
and he who tells a falsehood is not
a wali.
Moreover, a Wali who pretends to profit, he
casts an imputation on the genuineness of the
Ijaz,
cast an imputation imputation on the genuineness of
the miracles of the prophets of, Alaihi, Muslim
themselves, which is itself Kufir.
Karamat are vouchsafed only to a pious believer,
and falsehood is impiety.
That being so, the miracles of the aliyah
confirm the evidence of the, prophet
in the Karamat of the aliyah
confirmed
the of the prophet
there's no difficulty in reconciling these two classes
of miracles.
The prophet establishes his prophecy by establishing the
reality
of Marjazat, of evidentiary miracles, while the wali,
by the miracles which he performs, establishes both
the prophecy of the prophet and his own
wilayah.
Therefore, the voracious wali says the same thing
as a voracious prophet says. The miracles of
the former are identical with the evidentiary
miracles of the latter.
A believer seeing that the miracles of the
oliya has more faith in the veracity in
the prophet,
not more doubt because there's no contradiction between
the claims being made by them.
Similarly, in law,
in the Sharia when a number of heirs
are agreed in their claim, if one of
them establishes his claim,
then the that of the others is established.
But if not so, then their claims are
contradictory.
Hence, when Nabi adduces evidentiary miracles as evidence
that his is genuine,
and when his claim is confirmed by the
Wali, it is impossible that any difficulty or
Ishkal should arise between the 2 of them,
them. Any sort of objection between the 2
of them. So this is
a a a a he has
the next the next section is a little
bit longer. It's a discourse on the,
differences further discourse on the difference between the
and the the
evidentiary miracles of the prophet and the
of the
But,
you know, it's it's an important thing to
to to talk about. Why? Because there's in
this age, people have become kind of, like,
shot because of the abuse of this concept,
the making of something small into a tall
tale, and,
the the spreading of all sorts of stupidity
and silliness.
Someone told me that I used to be
with so and so, but
then I left him and then went to
another one.
I said, why? He said, it was just
stupid. It was too much for me to
take.
What do you mean? So we'd be sitting
in the house. The sheikh would be, like,
upstairs, and the the disciples are sitting downstairs
in the house, and, like, a semi truck
would come by the house at, like, some
speed, and the house would shake a little
bit. And then someone would be, like, oh,
it's the power of the sheikh. And then
everybody, like, woah. You know, like, come on.
It's not don't be stupid. Don't be silly
about these things.
A person who has an apple that's intact
will know
that the
Rasul Sallallahu Alaihi Salam, what he brought,
the idea that it it's preserved and it
arrives to us intact
is a bigger deal
than the sun rising from the west.
As for the rest of it, the miracles
and things like that, this is something amongst
other hikm in it, maybe one hikmah is
that
Allah for those who don't have, like, the
weren't the sharpest tool in the shed, you
know? They kind of help other people along
or they, are good to, like you know
you know, like, when you have, like, a
baby and then he looks
you jingle keys to get the the baby's
attention, you know?
So people have this kind of, like,
spiritual attention deficit disorder.
So something happened that's like really amazing. These
things do happen. Go in the world and
strive in the path of Allah, you'll see
them.
So for people whose is not enough to
know that this is the way things have
to be.
And,
it's not enough to know what the real
what the real, show of the truth of
the prophet
is. For them other things that happening,
this is also a mercy of Allah subhanahu
wa ta'ala that it kind of pulls a
person along.
But if you were to think about it,
right? Someone explain to me someone explain to
me how is it that the moon can
rise from the sun can rise from the
west.
It happens. You know, it happens in Mercury
twice a year or 3 times a year,
I think. The poles switch? The poles don't
no. That's the poles don't switch. Mhmm. Yeah.
It happens it happens it happens yearly several
times on Mercury.
It's it's not like it's not something it's
not something impossible to happen. These things can
happen. Right?
But show me another example of the Rasulullah
alaihi wasalam, what he brought,
who he was, what he brought,
the way his deen is preserved, the way
it's brought to us, what it teaches people
to, what it calls people to, what people
that we had in our
our that our, says that that absolute power
craps absolutely.
But so many men of the wielded absolute
power, and they did so for the good
of mankind.
These are things to be proud of, and
these are things that you don't find,
you don't find them amongst normal people.
At any rate but that being said, the
of the is itself a problem. It's very
clearly written in the books of the mainstream
books of
the. And so this is a place where
the
orthodox,
interfaces with the with the and the with
the spirituality. So it's important to understand it
correctly,
both so that you don't blind your own
heart to some part of the deen, and
therefore, screw up your aqidah and miss out
in your saluk. But then on the flip
side, you don't become so,
you know,
kooladophilic
that, you know, every time the truck drives
by and shakes the, you know,
the rebat, you know, it becomes asking for
more donation and you give it because it's
the the power of the Sheikh or
whatever. So Allah Subhanahu Wa Ta'ala give us
stuffeek.