These extraordinary occurrences are not sought for their own sake, but because they are a means of obeying Allah and His Messenger. Whoever makes them his goal and worships for their sake will be toyed with by devils, who will display to him extraordinary occurrences of the same kind as those of sorcerers and soothsayers. Whoever can attain such obedience only through them has greater need of them, so they occur more frequently for him than for someone who has no need of them. This is why they were more frequent among the Successors than among the Companions.

A parallel in the field of knowledge is the study of names and languages. The purpose of learning grammar and language is to understand Allah’s Book and His Messenger’s teachings, as well as other matters, and to model one’s speech on that of the Arabs. The Companions had no need to study grammar, whereas those who came after them needed it. Thus, later generations produced discussions of the rules of Arabic unlike anything found among the Companions, owing to their own deficiencies and the Companions’ completeness. Likewise, they produced discussions of people’s names and biographies unlike anything found among the Companions (1). These are means pursued for the sake of other ends. Similarly, many later scholars needed extensive reasoning and inquiry that the Companions could dispense with.

The same applies to translating the Quran for those who do not understand it in Arabic. This is needed by those whose language is Persian, Turkish, or the language of the Romans. Since the Companions were Arabs, they had no need of it.

Likewise, many people need extensive Quranic commentary and explanations of unfamiliar vocabulary, whereas the Companions had no need of these.

Whoever treats grammar, biographical knowledge, and the theoretical and dialectical terminology that aids reasoning and debate as ends in themselves considers those versed in them more knowledgeable than