Muslim Saints of South Asia: The eleventh to ... - blog blog blog

THE PEACEMAKER OF DELHI
not prevent him from having a partly rationalistic attitude towards
this phenomenon: ‘Every action which the intellect can decipher –
that is one thing, but every action which is impossible for the intellect
to unravel – that is a miracle’ (Amir Hasan 1992: 86).
At the same time the performance of karāmāt is fraught with the
revelation of the Divine secret, which, as has already been mentioned
more than once, rests on awliyā and up to a point hides their wilāyat
from the mortals. Remembering the saints highly respected by him
(Junaid, ‘Abdul Qadir Jilani, Khwaja Mu‘inuddin Sijzi, Qutbuddin
Bakhtiyar Kaki, Shaikh Farid, etc.), Nizamuddin used to add the
phrase: ‘ May God sanctify his lofty secret!’ ‘Secret’ in this context
denotes a mystic’s special relationship with God, known only to these
two, which in the final analysis makes up the essence of sainthood.
(Apparently, that is why it is so difficult for a third party to form an
opinion about its basis!)
Presence of secret between a mystic and God distinguishes wilāyat
from spiritual obligation and the limits of a saint’s spiritual
jurisdiction, or – walāyat.
The saint possesses both walayat and wilayat at the same
time ... Everything such as this which takes place between
the Shaykh and other peoples is called walayat. But that
which takes place between the Shaykh and God is called
wilayat. That is a special kind of love, and when the Shaykh
leaves the world, he takes his wilayat with him. His walayat,
on the other hand, he can confer on someone else, whomever
he wishes, and if he does not confer it, then it is suitable for
God Almighty to confer that walayat on someone. But the
wilayat is the Shaykh’s constant companion; he bears it with
him (wherever he goes).
(Amir Hasan 1992: 95)
If a mystic, out of vanity or rashness, of his own free will makes
public his secret testament with God – and this transpires, when he,
mostly in an ‘intoxicated’ state, or sukr, performs miracles – his
mission comes to an end and it is no longer appropriate for him to
remain in this world. ‘Disclosing divine secrets and performing
miracles (karamat) are actually a hindrance in the Path. For true
devotees the real task is to be firm in the pursuit of love’ (Amir Hasan
1992: 117). It is another matter if God himself slightly opens the veil
of sainthood of his walī and grants him a miracle, so as to manifest
through it some aspects of Divine providence. In that case the saint
plays only the role of a passive medium, and commits no sin.
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