On Miracles and Superiority of  Sainthood
(pages 220-225)
There are two types of miracles:

Mu`jizat: which are inimitable and are
propriety of prophets

Karamat:  A blessing conferred upon
friends of Allah
Miracles and sainthood are Divine gifts, not things acquired by Man, so
that human actions (kasb) cannot become the cause of Divine guidance.
(p.225)
A miracle is 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 state,
to him worthless stones even appear as gold. (p.226)
Jehan-i-Seema
Jehan-i-Kashf
Translated by Reynold
A. Nicholson
Excerpts from
KASHF-AL MAHJUB
Mu`jizat involve publicity and Karamat secrecy, because the objective of the former is to affect
others, while the latter are peculiar to the person by whom they are performed.
Karamat are
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)
Superiority of Prophets to
the Saints
By the universal consent of the Sufi Shaykhs, the saints are at all times and in all circumstances
subordinate to the prophets, whose missions they confirm. The prophets are superior to the
saints, because the end of sainthood is only the beginning of prophecy.
“The novice desires to gain miracles, but the adept
desires to gain the Giver of miracles.”
(pages:291-292)
The lives, experiences, and spiritual powers of all saints together appear as nothing compared
with one act of a true prophet, because the saints are the seekers and pilgrims, whereas the
prophets have arrived and have found and have returned with the command to preach and to
convert people…. contemplation of the Truth.”
Superiority of Prophets to the Angels
The superiority of the prophets is indicated by the fact that Allah hath commended the
angels to worship Adam; for the state of one who is worshipped is higher than the state
of the worshipper. God awards superiority to whom He pleases, over whom He pleases.
Sainthood is a Divine mystery, which is revealed only through conduct (rawish).
(Pages:239-241)
Also see Wilayat and
sainthood....
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A saint is known only to a saint.

Therefore, one moment of the
prophets is better than the
whole life of saints.
The ascension of prophets takes place outwardly and in the body, whereas that of saints takes
place inwardly and in the spirit. (Hazrat Muhammad (SAW) has been carried in body to 7th
heaven, Moses was honored God’s
“Tajjali”, Jesus Christ, had been removed alive from this
world and is living in the 4th heaven, similarly Zilkifal and Alijah.) There is great difference
between one who is carried there in body and one who is carried there only in thought (fikrat),
for thought involves duality (pages 235-239).
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,” i.e. that which is a “station” (maqam)
to the novice is a veil to the adept.