Hamzah Wald Maqbul – Evidentiary and Saintly Miracles 17 Ramadn 1444 Late Night Majlis
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We reached this Mubarq 17th night of Ramadan.
Allah
gave us to reach this point, Insha'Allah.
Allah give us
to
make the best of what's
remaining
and to ride us from the,
one of these nights that's in front of
us, before continuing our
discourse on miracles.
One of the problems with reading books like
this is that they
describe a lot of issues that are
their advanced,
to say the least, especially for people of
our age. And so there's a type of
person who reads a lot of books and
doesn't do anything.
They read a lot about people who read
like a 100 rakaz of every night and
so they know all the ins and outs
of it. The only thing that's lacking one
small detail is that they don't read any.
They know a lot about zikr. They'll tell
you everything. If you do this, do that,
this is gonna be the effect of this.
This is gonna be the effect of that,
but they've never made liquor themselves.
They, you know, it's like the, you know,
there's the Jedi, and then there's the kid
who, like, watched every Star Wars movie so
many times that they remember all the words
to the movies. There's a big difference between
the 2 of them.
So I mentioned this just in order that,
you know, we also protect ourselves from falling
into that. This doesn't become like a just
a kind of,
a kind of historic fan fiction
Star Wars fanaticism that we have with Tasauwuf.
But the point is to be a salic
even if you spend your entire life on,
like, the step one out of a 1000
steps. You know, you're still better than the
person who talks a lot about the step,
you know, 1,000
and knows all the ins and outs of
it and knows the words, the lines of
the the script by heart, but never
tread a foot on the path. And so
it's good to remember things that ground you,
from time to time because we're not there.
Rather, our likeness is like, Moana Tamim, he
sent me
a a a a a section from the
of Hazratanmi.
He said, one time one time, I was
in a really bad mood.
So when I was speaking,
one of the,
one of the people in attendance, they got
out, which is the other people in the
old days used to have.
So one of the things out of got
up and started moving the fan, started
moving the fan. It gets really hot in
India and Pakistan, even hotter than the Arabian
Peninsula. And on top of that, it's humid,
so it's unbearable.
So he started running the fan for the
for the sheikh, you know, in the heat,
and he said the guy was completely careless.
So sometimes he hit me in the back
of the head with a fan. Sometimes he
hit me in the cheek with a fan.
He said I was in such a bad
mood going into the whole thing that I
didn't I didn't even have it in me
to tell him, like, you know, knock it
off. What are you doing? You know? This
is, like, horrible. So I just, like, let
him,
let him go on and, like, do his
pious thing. He says, this guy, I'm sure
he went home and thought, like, oh, look,
I did for the sheikh.
And all he did was he, like, slap
me in the face and hit me in
the back of the head, and he hit
you know, like, he just caused me annoyed.
And he said that, he said that when
I was in that bad mood,
it occurred to me that this is literally
how our Ibadat are. So careless. So 100%
careless.
That, the same Ibadat, it deserves to,
and literally comes in the that the the
the the person prays heedlessly, it's going to
be,
slapped in their face.
Slapped back in their face. And this is
what we have, and this is what we
give to Allah ta'ala. And we consider ourselves
to be pious people and for that.
You know? And this is only the fadhu
of Allah ta'ala. This is Allah being who
he is. It has nothing to do with
us or our
that, you know, he may even accept this
from us one day. We have hope that
he even accepts this from us one day
because, really, to be honest with you, this
is all we have to offer.
But, you know, the thought should cross a
person's mind that deserves something better than this
from me.
That it's his right that I should do
better.
That even,
somebody who is,
you know, somebody who is trying to impress
another human being, they would do better. But
with Allah to Allah, we feel final license
to skip out. So it's it's good to
remember those things from time to time. That
way, when you read about the the saluk
of the the the great masha'if of the
past, you don't,
you don't make a mistake about
daydreaming, about being there, you know, and you're
kind of in the human being's propensity to
do, like, fan fiction Star Wars fan type,
ideal I idealization of the.
But you get the benefit of seeing where
the destination is.
So it helps you with your actual saluk,
not with your imagined saluk.
Allah
give us stuffy,
even the person who's
at the zero step and dies trying amongst
an ocean of people who are completely heedless.
100% heedless.
Even this is a great maqam from Allah
Ta'ala, and we should show sugar for it.
So it continues the discourse on the difference
between evidentiary
miracles and normal miracles, the Marjazat and Karamat.
Those miracles that are vouchsafed to the
and those miracles that are, vouchsafed to the.
And as much as it has been shown
that neither class of miracles can be wrought
by an imposter, we must not distinguish more
clearly between
them. Or the evidentiary miracles of the prophets
involve public, publicity, and
involves secrecy. It's like miracles of the oleah
involve secrecy because the result of the former
is to affect others while the latter are
peculiar to the person by whom they are
performed.
Again, the doers,
the doer of, Marjazat, the Ambia alayhi Muslim,
is quite sure
that he has wrought an extraordinary miracle, whereas
the doer of the karama,
the the
the miracles of the ulia cannot be sure
whether he has really wrought a miracle or
whether he is being
insensibly deceived, Istidraj. He himself wonders what just
happened.
Stidraj is the the
the third type of,
violation of natural norms, which is vouchsafe at
the hands of an imposter in order to
push that person even further from the remembrance
of Allah. And the one thing that's necessary
is that can allow every person,
elect and select, and lay normal
to differentiate between the karamat of the and
between the istidraj
of the the the jajila. Is what? Is
that the istidraj of the jajila? The jajila
is always accompanied by something that's obviously a
lie.
He who performs mourjazat,
the prophetic miracles, has authority over the law,
and in arranging it, he denies or affirms
according to what god has commanded him, that
he is,
insensibly,
deceived.
On the other hand,
he says that that he's not
insensibly deceived is what the meaning is. There's
a footnote. I think he said that it
says in that manuscript that he's translating from.
He said he said it feels like there's
a negation missing. There's almost certainly a negation
missing. On the other hand, he who performs
karamat, the oliya,
have no choice but to resign themselves to
God's will and accept the ordinances that are
laid upon him because the qalamat of the
wali are never in any way incompatible with
the law that's already been laid down by
the prophet salayahu alaihi wasallam.
It may be valid it may be said,
Afwan, if evidentiary miracles of Marjazat are the
proof of a prophet's veracity,
and if nevertheless you assert that miracles of
the same kind may be performed by one
who is not a prophet, then they become
ordinary events, martad, the things that are part
of the natural,
the natural order of things.
Therefore, your proof of the reality of Marjazat
annuls your argument regarding the reality of the
karamat. To such a person, I replied, this
is not the case. The karamat of the
wali
is identical with and displays the same evidence
as the marches out of a prophet. The
quality of ijaz, inimitability.
Something that a person does overwhelms the the
the antagonist and the disputed from being able
to give a an answer. The quality of
ijaz exhibited in one instance does not impair
the same quality in the other instance,
which is what we said. Right? That the
the collective of the karamat of the oliya
form 1 of the
of the Prophet sallallahu alaihi wa sallam. When
the Kfar put Khubaib on the gallows
in Makkamu Karamat, The prophet
who was then seated in the Masjid in
Madinah saw him and told the companions what
was being done to him. Allah also lifted
the veil from the eyes of Khuba
so that he saw the Rasul Sallallahu Alaihi
Wasallam and cried
Salamun Alekh. And Allah caused the prophet Sallallahu
Alaihi Wasallam to hear his salutation
and caused Khubayb to hear the Rasul sallallahu
alaihi wasallam's answer.
Now that the fact that the Nabi sallallahu
alaihi wa sallam at Madinah Sahib Khubayb
at Mecca was a marjazah, an evidentiary miracle.
And the fact that Khubayb at Makkah Mukarama
saw the Rasul sallallahu alaihi was like likewise
an extraordinary act.
So he's saying, he's showing
an example of one miracle not being,
but both types of miracles are happening. They
interact with one another in a way that,
is synergistic, not in a way that it's
harmonized. It's not something that conflicts one with
the other.
Accordingly, there's no difference between the absence in
time and the absence in space. For Khubayb
radiAllahu ta'ala and whose karama was wrought when
he was absent from the Rasulullah
alaihi wa sallam in space, and the miracle
of later days were wrought by those who
were absent from the prophet in time.
This is a clear distinction and a manifest
proof that the karamat cannot be in contradiction
with the ajaz, with the prophetic miracles.
The Karamat are not established unless they bear
testimony to the truth of one who has
performed the Marjazah in the first place, and
they are not vouchsafed except for to a
pious believer who bears such testimony.
Karamat of the Muslims are an extraordinary miracle
of the prophet Sallallahu Alaihi Wasallam. Collectively, they
perform 1 Marjazah of the prophet Sallallahu Alaihi
Wasallam.
For as his law is permanent, so must
his proof, his hujat be permanent with
with the. This is something that not only
has to do with the miracles, but it
has to do with the preservation of the
deen itself. The idea, right, we talked about
before that we lie, it never ended. There
was no gap of it for several centuries
until some 3 guys came to, like, Syria
for a while, and then afterwards, some guy
from Najd, you know? That's not the way
that works.
Otherwise the person would say that what? The
Nabi SallAllahu Wa Salam says is
is somehow faulty with
Or that the people in the middle are
from the Ahlul Fathrah and they are not
required to believe or some other nonsense like
that. Which is completely incompatible with the book
of Allah and the hadith of the prophet
sallallahu alaihi wa sallam.
The karmat of the Muslims are in extraordinary
Marjazah of the prophet sallallahu alaihi wa sallam,
for as his law is permanent, so must
must his proof be permanent.
The saints are witnesses to the truth of
the apostle sallallahu alaihi wa sallam's mission, and
it is impossible that a miracle should be
wrought by an unbeliever,
that a karama should be wrought by Begana.
On this topic,
a story is related by of Ibrahim Al
Hawass,
which is,
very, appropriate here. Ibrahim said, I went down,
to the desert in my usual state of
detachment from worldly things, Tajrid.
After I had gone some distance, a man
appeared and begged me to let him be
my companion.
I looked at him and was
very conscious of a feeling of repugnance.
He said to me, Ibrahim, do not be
vexed.
He said, I am a, a, a Nasrani,
and one of the Sabians amongst them. This
is the the the Sabians amongst them. So
I'm one of the Christians that I'm a
part of a kind of a heterodox group
amongst them.
I have come from the confines of room,
in the hopes of being your companion. So
he said he came he came from the
the Byzantine lands in hopes of being his
companion.
The the the the Saba'is
are still the I mean, they actually may
have gone extinct, but just because of the
the Iraq war. Otherwise, amongst the Muslims, they
were still there. They're a group of people
that's revere, like, a number of the biblical
prophets including,
said,
John the Baptist, And they, like, they still
make and pray. They have, like, and
that is,
inform
much closer to the that we have than
anything that the Christians or the Jews currently
do.
But,
you know, George w Bush, bombed them back
into the stone age, so I don't know
if they exist anymore.
They say, Tarrat Aziz, the prime minister of
Iraq under, Saddam.
He used to celebrate mass in his church
in Syria in Aramaic in the native tongue
of Christ.
But those churches are all now closed. They've
all been bombed and destroyed.
And,
you know, they have their own Christian brothers
to thank for that.
I have come from the confines of room
and hopes of being a companion.
When I knew that he was an unbeliever,
I regained my equanimity and felt it more
easy to take him on as a companion
and fulfill my obligations toward him. Because he's
like, at first, he was kind of vexed,
like, why is it that these guys don't
like him? Him? Now he's like, I now
understand what's going on. His kufr is what's
causing me this this distress. So now that
he understood it, he could deal with it.
I said, oh, monk, I fear that you
will suffer from the want of meat and
drink, and I have nothing with me. Oh,
Ibrahim, he said, is your fame in the
world so great that you are still concerned
about meat and drink?
I marveled at his boldness and accepted him
as my companion in order to test his
claim.
After journeying 7 days nights, we were overtaken
by thirst. He stopped and cried, oh Ibrahim,
your trumpet, your praise throughout the world.
They they trumpet your praise throughout the world.
Now let me see what privileges of,
intimacy you have in this court. Meaning, to
what degree or what extent are you the
favorite of Allah Ta'ala for I can endure
no more.
7 days
That's it. Right? He says, let's see now
what you what's what's your what what's your
magic here. Let's see what's going on.
Because I can endure no more.
I laid my head on the earth and
cried, oh, Allah, do not shame me before
this unbeliever who thinks well of me.
When I raised my head, I saw a
dish on which were placed 2 loaves of
bread and 2 cups of water. We ate
and drank and went our way. After 7
days had passed, I resolved to test him.
Here, he should again put me to proof.
Oh, monk, I said. Now it's your turn.
Let me see the fruits of your,
of your mortification.
He laid his head on the earth and
muttered something. Immediately, a dish appeared containing 4
loaves of bread and 4 cups of water.
I was amazed and grieved, and I despaired
of my state.
This has appeared, I said, for the sake
of an unbeliever, how can I eat or
drink thereof? He made me taste, but I
refused saying that you are not worthy of
this, and it is not in harmony with
your spiritual condition.
If I regard it as a miracle, as
a karama, miracles are not vouchsafed to unbelievers.
And if I regard it as a, contribution
from you, Maruna, I suspect you of being
an impostor.
He said, taste, oh Ibrahim, I give you
the joy of 2 things. 1st of my
conversion to Islam, and he uttered the testimony
of faith. 2nd of the great honor in
which you are held by Allah Ta'ala.
How so he asked or he how so
I asked? He answered, I have no miraculous
powers, but my shame on account of you
made me lay my head on the earth
and beg Allah to give me 2 loaves
of bread and 2 cups of water if
the deen of Muhammad
is true, and 2 more cups of Ibrahim
Hawass is one of his.
Then Ibrahim ate and drank, and the man
who had been a monk rose to eminence
in Islam.
I mean, I know there's gonna be some
haters out there who are gonna be like,
ah, it's just they made up the thing
in the book or whatever. But at at
the end of the day, right,
there's a reason why, all of these lands,
Islam got the upper hand over them,
that nobody was able to convert and no
one will be able to convert until the.
There's a reason why England and France, you
know, conquer countries, Italy conquers countries, and people
are not.
And they may eat macarona or whatever, but
they don't they're not going to church and
they don't really care about the pope. But
on the other hand, wherever Islam comes, it
lays its roots down. The only way they
can get rid of it is by genocide,
which they also admittedly have become adept at.
But,
this is something that happened door to door,
village to village entered every house, and it
will enter every house it hasn't come to
yet.
Inshallah, you're the ones who'll take it there
Inshallah.
Now this violation of convention, although attached to
the karamat of the saint, is identical with
the evidentiary miracles that are wrought by the
prophet,
but
it is rare that in a prophet's absence
and evidence should be vouchsafed to another person
or that in the presence of a saint,
some portion of his miraculous power should be
transferred to another person.
In fact, the end of wilayah is the
beginning only the beginning of prophethood. This is
important as well. The end of wilayah, the
maximum extent that a person can reach
and their is the beginning of.
And this is something that you'll
see there's discussion about
this. Actually, even better discussion, Mujaddad Alfani,
about the of the that the of Sinai
Ibrahim alaihis salam, where it ends and where
the maqam of the prophet sallallahu alaihi wasallam,
there's no gap between it.
This is one of the reasons that there
are so much there are so much similarity
between the 2 of them to the point
where when the Rasul Sallallahu Alaihi Salam came
to Madinah Munawar and the Mubarak Hijra of
the prophet Sallallahu Alaihi Salam,
the Ansar didn't know who was the
and who was Abu Bakr Siddiq until they
saw that the that knew him from before.
They took out their, their shawls and shaded
the prophet and
then say they saw Sayid Nabu Bakr Siddiq
making his khidma. Even though they're not they're
they're not physically that much alike that they
should be indistinguishable to one describing them, but
there was something about them that was the
same or that was so similar that the
people couldn't distinguish between,
except for after having company with them.
That monk was one of the hidden
like the magicians of Firaun in his court.
Ibrahim,
Al Hawass confirmed the prophet
power to violate norms,
natural conventions,
and his companion was also endeavoring to both
confirm prophecy and to glorify,
a purpose which Allah in his eternal providence
had
fulfilled. This is a clear difference between the
karamat and irjas, the miracles of the and
the miracles of
prophet The manifestation of miracles to the oliya
is a secondary miracle for they ought to
be kept secret and not intentionally divulged.
My sheikh used to say that if a
a wali reveals his wilayah and claims to
be a wali, the soundness of his spiritual
state, is, impaired thereby
or is not impaired thereby. But if he
attained his pain to obtain publicity,
then he's,
led astray by self conceit. So just the
fact that that it's devotes to people is
not doesn't violate his wheel eyed, but if
he takes pain to, you know, I don't
know, put take out YouTube ads or something
like that or put on
Bayan posters, you know, Wadi e camel or
whatever that, you know, he designs or whatever,
then then that may not be that may
not be a good sign. He may be
led by misled
by conceit.
May Allah
protect all of us from it. But do
you see now what I'm talking about? He's
like, Marsha Allah, it's like, okay. Fine.
Don't try this at home, and also don't
you know,
it'll take a couple of steps. Maybe some
of you guys are there already, but at
least for myself, it'll take a little while.
But it's nice to hear inshallah.
The the great works of iman of the,
of of the people of iman inshallah so
that it gives us him as long as
we don't get deluded into thinking that,
no, I know what all this stuff is.