On Miracles
Miracles and sainthood are divine gifts, not something acquired by a human through personal effort. Human actions (kasb) cannot be the cause of divine guidance. (p.225)
A miracle is a token of a saint’s veracity; it is an extraordinary act (fili naqid-i adat), performed while he is still subject to the obligations of religion. Miracles are vouchsafed only to pious believers. Miracles are permanent and are not lost, even in sin. (p.223)
When the veils are lifted, the saints are bewildered to see the bounties of God. A miracle cannot be manifested except in the state of unveiledness (kashf), which is the rank of proximity (qurb); and whoever is in the state, to him, worthless stones even appear as gold. (p.226)
There are two types of miracles
Mu`jizat: which are inimitable and are the propriety of prophets
Karamat: A blessing conferred upon friends of Allah
Mu`jizat involves publicity and Karamat secrecy because the objective of the former is to affect others, while the latter is peculiar to the person by whom they are performed. Karamat is not established unless they bear testimony to the Truth of one who has performed Mu`jizat, i.e., prophets of God. The manifestation of miracles to the saints is a second miracle, for they ought to be kept secret, not intentionally divulged.
Ali Hujwary has explained if a saint reveals his sainthood and claims to be a saint, the soundness of his spiritual state is not impaired thereby, but if he takes pains to obtain publicity, he is led astray by self-conceit. (p. 220-221)
The affirmation of miracles, or of anything that involves the sight of other than God, appears hypocrisy to the people of Truth (the Sufis). Abu Yazid said, “The hypocrisy of Gnostics is better than the sincerity of disciples,” meaning what is a “station” (maqam) to the novice is a veil to the adept.
“The novice desires to gain miracles, but the adept desires to gain the Giver of miracles.” (pages:291-292)
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