The Kashf al-mahjúb: The oldest Persian treatise on Súfiism

Inasmuch as it has been shown that neither class of miracles can be wrought by an impostor, we must now distinguish more clearly between them. Mu`jizát involve publicity and karámát 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 doer of mu`jizát is quite sure that he has wrought an extraordinary miracle, whereas the doer of karámát cannot be sure whether he has really wrought a miracle or whether he is insensibly deceived (istidráj). He who performs mu`jizát has authority over the law, and in arranging it he denies or affirms, according as God commands him, that he is insensibly deceived.[121] On the other hand, he who performs karámát has no choice but to resign himself (to God’s will) and to accept the ordinances that are laid upon him, because the karámát of a saint are never in any way incompatible with the law laid down by a prophet. It may be said: “If evidentiary miracles 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 (mu`tád): therefore your proof of the reality of mu`jizát annuls your argument establishing the reality of karámát.” I reply: “This is not the case. The karámat of a saint is identical with, and displays the same evidence as, the mu`jizat of a prophet: the quality of i`jáz (inimitability) exhibited in the one instance does not impair the same quality in the other instance.”

When the infidels put Khubayb on the gallows at Mecca, the Apostle, who was then seated in the mosque at Medína, saw him and told the Companions what was being done to him. God also lifted the veil from the eyes of Khubayb, so that he saw the Apostle and cried, “Peace be with thee!” and God caused the Apostle to hear his salutation, and caused Khubayb to hear the Apostle’s answer. Now, the fact that the Apostle at Medína saw Khubayb at Mecca was an evidentiary miracle, and the fact that Khubayb at Mecca saw the Apostle at Medína was likewise an extraordinary act. Accordingly there is no difference between absence in time and absence in space; for Khubayb’s miracle (karámat) was wrought when he was absent from the Apostle in space, and the miracles of later days were wrought by those who were absent from the Apostle in time. This is a clear distinction and a manifest proof that karámát cannot possibly be in contradiction with i`jáz (miracles performed by a prophet). Karámát are not established unless they bear testimony to the truth of one who has performed a mu`jizat, and they are not vouchsafed except to a pious believer who bears such testimony. Karámát of Moslems are an extraordinary miracle (mu`jizat) of the Apostle, for as his law is permanent so must his proof (ḥujjat) also be permanent. The saints are witnesses to the truth of the Apostle’s mission, and it is impossible that a miracle (karámat) should be wrought by an unbeliever (bégána).

On this topic a story is related of Ibráhím Khawwáṣ, which is very apposite here. Ibráhím said: “I went down into the desert in my usual state of detachment from worldly things (tajríd). After I had gone some distance a man appeared and begged me to let him be my companion. I looked at him and was conscious of a feeling of repugnance. He said to me: ‘O Ibráhím, do not be vexed. I am a Christian, and one of the Ṣábians among them. I have come from the confines of Rúm in the hope of being thy companion.’ When I knew that he was an unbeliever, I regained my equanimity, and felt it more easy to take him as my companion and to fulfil my obligations towards him. I said: ‘O monk, I fear that thou wilt suffer from want of meat and drink, for I have nothing with me.’ ‘O Ibráhím,’ said he, ‘is thy fame in the world so great, and art thou still concerned about meat and drink?’ I marvelled at his boldness and accepted him as my companion in order to test his claim. After journeying seven days and nights we were overtaken by thirst. He stopped and cried: ‘O Ibráhím, they trumpet thy praise throughout the world. Now let me see what privileges of intimacy (gustákhíhá) thou hast in this court (i.e. to what extent thou art a favourite with God), for I can endure no more.’ I laid my head on the earth and cried: ‘O Lord, 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 two loaves of bread and two cups of water. We ate and drank and went on our way.

After seven days had passed I resolved to test him ere he should again put me to the proof. ‘O monk,’ I said, ‘now it is thy turn. Let me see the fruits of thy mortification.’ He laid his head on the earth and muttered something. Immediately a dish appeared containing four loaves and four 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 bade me taste, but I refused, saying, ‘Thou art not worthy of this, and it is not in harmony with thy spiritual condition. If I regard it as a miracle (karámat), miracles are not vouchsafed to unbelievers; and if I regard it as a contribution (ma`únat) from thee, I must suspect thee of being an impostor.’ He said: ‘Taste, O Ibráhím! I give thee joy of two things: firstly, of my conversion to Islam (here he uttered the profession of faith), and secondly, of the great honour in which thou art held by God.’ ‘How so?’ I asked. He answered: ‘I have no miraculous powers, but my shame on account of thee made me lay my head on the earth and beg God to give me two loaves and two cups of water if the religion of Muḥammad is true, and two more loaves and cups if Ibráhím Khawwáṣ is one of God’s saints.’” Then Ibráhím ate and drank, and the man who had been a monk rose to eminence in Islam.

Now, this violation of custom, although attached to the karámat of a saint, is identical with the evidentiary miracles which are wrought by prophets, but it is rare that in a prophet’s absence an evidence should be vouchsafed to another person, or that in the presence of a saint some portion of his miraculous powers should be transferred to another person. In fact, the end of saintship is only the beginning of prophecy. That monk was one of the hidden (saints), like Pharaoh’s magicians. Ibráhím confirmed the Prophet’s power to violate custom, and his companion also was endeavouring both to confirm prophecy and to glorify saintship; a purpose which God in His eternal providence fulfilled. This is a clear difference between karámat and i`jáz. The manifestation of miracles to the saints is a second miracle, for they ought to be kept secret, not intentionally divulged. My Shaykh used to say that if a saint reveals his saintship 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.