Hamzah Wald Maqbul – Doctrinal Defense of Miracles 16 Ramadn 1444 Late Night Majlis

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.