that they may be excused, or among those whose deficiencies incur no blame, they are like Barh. Elsewhere I have explained in what matters they may or may not be excused. If, however, they possess knowledge and ability, they are like Balʿām. Whoever brings about an extraordinary occurrence through a forbidden means or for a forbidden purpose is either excused and pardoned, like Barh, or deliberately lying, like Balʿām.

Thus, extraordinary occurrences fall into “three categories”: those commended by religion, those condemned by religion, and those that are permissible, neither commended nor condemned by religion. If a permissible occurrence brings benefit, it is a blessing; if it brings no benefit, it is like other permissible things that serve no useful purpose, such as play and idle amusement.

Abū ʿAlī al-Jūzajānī said:

“Seek steadfastness, not miraculous gifts. Your soul is naturally disposed to seeking miraculous gifts, whereas your Lord requires steadfastness of you.”

Shaykh al-Suhrawardī said in his ʿAwārif:

“What he has mentioned is a great and weighty principle in this matter, and a secret whose true nature many spiritual wayfarers and seekers have overlooked. Those who strive diligently and devote themselves to worship have heard about the righteous predecessors of earlier generations and the miraculous gifts and extraordinary occurrences they were granted. Their souls therefore continually yearn for such things, and they long to be granted something of the same. One of them may remain brokenhearted, doubting the soundness of his deeds because nothing of this kind has been unveiled to him. If they understood the secret behind this, the matter would be easier for them. It should therefore be understood that Allah