saints.’” Then Ibráhím ate and drank, and the man who had been a monk rose to eminence in Islam. Now, this violation of custom, although attached to the _karámat_ of a saint, is identical with the evidentiary miracles which are wrought by prophets, but it is rare that in a prophet’s absence an evidence should be vouchsafed to another person, or that in the presence of a saint some portion of his miraculous powers should be transferred to another person. In fact, the end of saintship is only the beginning of prophecy. That monk was one of the hidden (saints), like Pharaoh’s magicians. Ibráhím confirmed the Prophet’s power to violate custom, and his companion also was endeavouring both to confirm prophecy and to glorify saintship; a purpose which God in His eternal providence fulfilled. This is a clear difference between _karámat_ and _i`jáz_. The manifestation of miracles to the saints is a second miracle, for they ought to be kept secret, not intentionally divulged. My Shaykh used to say that if a saint reveals his saintship 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. _Discourse on the performance of miracles belonging to the evidentiary class by those who pretend to godship._ The Shaykhs of this sect and all orthodox Moslems are agreed that an extraordinary act resembling a prophetic miracle (_mu`jizat_) may be performed by an unbeliever, in order that by means of his performance he may be shown beyond doubt to be an impostor. Thus, for example, Pharaoh lived four hundred years without once falling ill; and when he climbed up to any high ground the water followed him, and stopped when he stopped, and moved when he moved. Nevertheless, intelligent men did not hesitate to deny his pretensions to godship, inasmuch as every intelligent person acknowledges that God is not incarnate (_mujassam_) and composite (_murakkab_). You will judge by analogy the wondrous acts related of Shaddád, who was the lord of Iram, and Nimrod. Similarly, we are told on trustworthy authority that in the last days Dajjál will come and will claim godship, and that two mountains will go with him, one on his right hand and the other on his left; and that the mountain on his right hand will be the place of felicity, and the mountain on his left hand will be the place of torment; and that he will call the people to himself and will punish those who refuse to join him. But though he should perform a hundredfold amount of such extraordinary acts, no intelligent person would doubt the falsity of his claim, for it is well known that God does not sit on an ass and is not blind. Such things fall under the principle of Divine deception (_istidráj_). So, again, one who falsely pretends to be an apostle may perform an extraordinary act, which proves him an impostor, just as a similar act performed by a true apostle proves him genuine.