This letter, written to Dervish Habîb Hâdim, explains the reason for the abundance or scarcity of khâriqas and karâmats:
Diving into an excess of mubâhs (actions permitted by the dîn) causes a decrease in karâmats. Especially if one reaches down to the doubtful actions and thence, may Allah protect, approaches the harâms, karâmats and khâriqas will disappear altogether. When mubâhs are infrequently used, not more than necessary, there will be an increase in the occurrence of karâmats and khâriqas. The exhibition of khâriqas (wonders) is necessary in prophethood. It is not necessary in Wilâyat. For, prophethood must be declared to everybody. But it is not wâjib to declare the fact that one is a Walî. On the contrary, it is better to cover the fact. For, prophethood is to invite people to Allâhu ta’âlâ. But being a Walî is to get close to Allâhu ta’âlâ. Everybody knows
that inviting people requires advertising oneself. But approaching is to be done secretly. If many karâmats are seen on a Walî, this does not show that he is higher than another Walî who has few karâmats. A Walî who has no karâmats seen may be more exalted than the Awliyâ who exhibit many khâriqas. Author of the book Awârif [Hadrat Shihâbuddîn-i Suhrawardî], who is one of the greatest Awliyâ, wrote this fact in detail. While prophets’ exhibiting many or few khâriqas does not denote their being higher or lower in degree despite the fact that it is a condition for them to exhibit miracles, how could it ever show superiority in a Walî though it is not a condition? In my opinion, prophets’ doing riyâdat and mujâhada and using even the mubâhs in the least degree was intended to exhibit miracles. For, it is wâjib for them to exhibit miracles and it is a condition of prophethood. It was not intended to go up to the grades close to Allâhu ta’âlâ. For, prophets ‘alaihimussalawâtu wattahiyyât’ are the beloved leaders who have been chosen for the way of ijtibâ. Allâhu ta’âlâ, by catching hold of them with the hook of love, pulled
them up to Himself. Thus, they were made to reach the grades of closeness without taking pains. Doing riyâdat and mujâhada and struggling in order to reach the grades of closeness to Allâhu ta’âlâ are peculiar to the way of inâbat and irâdat, which is the way for murîds. But the way of ijtibâ through which prophets are taken is the way of murâds. Murîds proceed by suffering hardships. But murâds are made to proceed by fondling, by endearments. They are made to reach the grades of closeness without any hardships.
In the way of inâbat and irâdat, it is necessary to put up with riyâdats and mujâhadas. In the way of ijtibâ these are unneccessary. They are useful, however. If a person who is being made to proceed through fondlings and services struggles himself and facilitates his progress, he reaches the purpose faster and goes further up. If he himself does not struggle, his progress will not be so easy and fast. Yes, Allâhu ta’âlâ pulls a person whom He likes up so fast that he goes faster than all. In short, in the way of ijtibâ struggling or suffering hardships is not necessary either for reaching the goal or for going faster and further up. But sometimes these are useful. Riyâdat and mujâhada means to use the mubâhs as much as necessary [and not to do the excessive desires of the nafs]; these things
provide those who are in the way of ijtibâ with other benefits. Among these benefits are jihâd-i akbar and the purification of the heart from mundane dirts.
Using things which one needs as much as necessary or working
to obtain them does not mean to set one’s heart on the world. What is worldly is the fudhûl (excess), that is, things useless and more than necessary. [Even these things are not considered to be worldly if they are earned and spent in a manner approved by Allâhu ta’âlâ.] Another great benefit of riyâdat, that is, of using things that are mubâh as much as necessary, is that they will shorten and facilitate one’s accounting on the Day of Last Judgement. It also causes one’s promotion in the next world. The more one suffers in the world the more comfortable will he be in the next world. For this reason, too, did the Prophets suffer mortifications. All these sum up to mean that though it is not necessary in the way of ijtibâ to suffer riyâdats or to use the mubâhs as much as necessary, these are still good and useful. Considering their numerous benefits, we might as well say that they are necessary, and indispensable. O our Allah, have mercy upon us! Bless us with the lot of righteous and useful deeds! Salâm to those who are on the right way!