Karamah Para Wali (Bagian 2)

we talked about: the differences in the concepts of Wilayah and Awliyaa’ between Ahl Al-Sunnah and the Sufis.We also presented an explanation of the proper understanding of the extraordinary occurrences (Khawariq), as well as the Karamaat, and how it differs from Devilish Situations (Ahwaal Shaytaniya). Finally, [we concluded the previous part by] discussing the concepts of: Inspirations (Ilhaam), insight and intuition (Farasah), and Good Dreams (Ru’yah).

So to continue on, we will be presenting:

An Explanation of the position of Ahl Al-Sunnah wa Al-Jama’ah in regards to the Karamaat: supported with evidences, examples, restraints, and benefits. This will be followed by mentioning the position of those who transgressed the boundaries and restraints that were placed by the Religion (Sharee’ah).

The Creed (‘Aqidah) of Ahl Al-Sunnah in the issue of Karamaat:

Whoever returns to the books of Ahl Al-Sunnah, would find that their position when it comes to the issue of Karamahs is a moderate position between those who rejected them, and those who exceeded in them.
Al-Tahawi said about the Awliyaa’: (We believe in what came of their Karamat [their marvels], and was found authentic from trustworthy sources about them) [1].

(And from the principles of Ahlus Sunnah wa Al-Jama’ah is: To believe in the Karamaat of the Awliyaa’, and in the extraordinary occurrences and habits which Allah manifests through them in terms of various knowledge, spiritual experiences, powers, influences, like those that are mentioned about previous nations in the Quran such as in Surah Al-Kahf and others, and what was mentioned about the predecessors of this Ummah from amongst the Companions and the Tabi’een, and all the centuries that followed them of this Ummah, and this will continue to remain till the Day of Judgment) [2].

And (the occurrences of the Karamaat (gifts and marvels) of Allah for his Awliyaa’, who are following the footsteps of His Messengers, have been multiply narrated (Mutawatir) in the Texts of the Quran, and the Sunnah, and in many narrated incidents past and present) [3], and the evidence for this are plentiful.

From them are: what Allah mentioned about the provisions being given to Mary [May Allah be pleased with her]; not from any human, similarly being provided with ripe-dates and a water stream flowing from under her; which were not present before that. And from [the karamaat] are: the sun declining to the right of the Cave of the People of the Cave, in such a way that they are not harmed by it even though they were in a place widely open, and from it is: the glad tidings Sarah [May Allah be pleased with her] was given of her carriage of Ishaq [Peace be on him], even though she had reached an old age. And from it is the bringing forth of the throne of Balqees (the queen of Sheba) to [Prophet] Solomon [Peace be on him] by the one with whom was knowledge of the Scripture [4]. Similarly, is what happened of the protection of Sarah from the hands of the transgressor, and the freeing of the people who were trapped in the cave by a huge rock, and from it is the child speaking in the cradle, and from it is the king’s failure in killing the young boy until he said: In the Name of Allah, the Lord of the young boy [5].

And from the Karamaat which occurred to the Companions [May Allah be pleased with them] are: ‘Abdullah ibn Hiram, the father of Jaber [May Allah be pleased with them], expecting to be the first killed on the day of Uhud, which happened as he expected. He was then buried with ‘Amro ibn Al-Jamouh [May Allah be pleased with him]. After six month, he was excavated from his grave by his son Jaber (who found him in the same state as he was on the day he was buried, except for his ear), and reburied him in a grave by himself [6].

And what was narrated from the way of Anas that two men from the companions of Allah's Apostle [Peace be upon him] who went out of the house of the Prophet on a very dark night. They were accompanied by two things that resembled two lamps lighting the way in front of them, and when they parted, each of them was accompanied by one of those two things (lamps) till they reached their homes [7].

The criterions for accepting the Karamaah:

A – [I]A General criteria for the Karamaat:

It is not from the way of Islam to depend on the Karamaat, and to make it a prerequisite of Belief; Allah has blamed the polytheists when they asked the Messenger [Peace be upon him] to show them some extraordinary signs.

He – the all Mighty – said: [And they say: "We shall not believe in you (O Muhammad SAW), until you cause a spring to gush forth from the earth for us (90);
Or you have a garden of date-palms and grapes, and cause rivers to gush forth in their midst abundantly (91);
Or you cause the heaven to fall upon us in pieces, as you have pretended, or you bring Allah and the angels before (us) face to face (92);
Or you have a house of adornable materials (like silver and pure gold, etc.), or you ascend up into the sky, and even then we will put no faith in your ascension until you bring down for us a Book that we would read." Say (O Muhammad SAW): "Glorified (and Exalted) be my Lord (Allah) above all that evil they (polytheists) associate with Him! Am I anything but a man, sent as a Messenger?" (93)] [Al-Isra 17:90-93]. That is because his miracles [Peace be upon him] were dependent on proofs and evidences, and the most glorified of all his miracles was that of the Noble Quran, which is the greatest miracle that was given to any Messenger, and the most beneficial.

That is why his life [Peace be upon him] passed in a normal way [for the most part], even though he is the greatest of all creation and their most Noble. He used to take by the reasons, as he did on the day of Hijra [8].

And this is the unique trait of this religion and the manner that is suited for existence and survival, as opposed to what many people think: that the Awliyaa have to have control over the Universe, and be given its keys! [9].

B – The criteria of those who a Karamah can occur to:

Firstly: The one it occurs to has to be from the faithful servants of Allah.
(So whoever did not believe [the Messenger] in what he said, and did not adhere to his obedience in what he ordered and made obligatory from both the inner matters of the heart, and the external deeds of the body, he would not be considered a believer, or a Wali of Allah, even if extraordinary matters occurred for him. He would never be [a Wali], with all what he has left from the obligations, and all what he performed of the forbidden – such as performing prayers without ablution – rather he would be from the people of Devilish States (Ahwal Shaytaniyah) that would drive him away from being close to Allah, and bring him closer to Allah’s anger and punishment) [10].

Second: He should not be definite that every extraordinary event that occurred to him is a Karamah; rather he should weigh his words and actions with the Book of Allah and the Sunnah, if he found them in agreement with it then it (what occurred to him) is a true Karamah from Allah – the Exalted –, and if [his words and deeds] were in disagreement with anything (in the Book of Allah or the Sunnah) then he should know that he is being deceived and tricked, and that the Devil is leading him into confusion [11].

Thirdly: That whoever this occurred to should not claim that he is a Wali; because of the difficulty that exists in asserting that ones deeds are accepted, as Allah – Praise and Glory be to Him – described the state of the Pious believing Awliyaa’, where He said: [And those who give that which they give with their hearts full of fear (whether their alms and charities, etc., have been accepted or not), because they are sure to return to their Lord (for reckoning)] [Al-Mumenoon 23:60].

And ‘Aisha [May Allah be pleased with her] asked the Prophet [Prayers of Allah and Peace be upon him] about this verse, and said: Are they the ones that drink wine and steal? He said: (No, O Daughter of As-Siddiq; rather they are those who fast, pray, and give charity, and fear that it would not be accepted from them, it is these who race for the good deeds) [12].

Also in claiming Wilaya (being close to Allah) is a kind of praising one’s self and this in itself is a contradiction to the true state of the Wali.

Fourthly: That the occurrence of a Karamah for him should not be a goal, which he seeks and asks for its occurrence; since this is opposed to what the Salaf were on.

C – The criteria for the Karamah itself:

Firstly: The Karamah should not entail leaving some of the obligations, or performing any of the sins, or consistently performing acts of worship that was not prescribed in a Shar’ee Text. That is because the Wali gained that honor (i.e. the Karamah) through his obedience and Faith; so it (the Karamah) can’t in any way be a reason for him to abandon something that he gained this Karamah because of. In addition, sins and prohibited matters are evil, and Allah does not honor his sincere slave with evil; and since from the signs of Wilayah is stopping at the Texts of the Sharee’ah, the Wali of Allah cannot be the one who innovates into the religion matters that are not from it.

Ibn Al-Jawzi – May Allah have mercy on him – said: (And Iblees had deceived a group of people from the later eras which caused them to fabricate stories about the Karamaat of the Awliyaa’ to build up and support – as they claim - the image of these people; And in reality Truth does not need to be supported by Falsehood). Then he mentioned a story that is narrated about Sahl ibn ‘Abdullah, and in it one of the Awliyaa’ demanded that he should throw what he has of provisions before he gives him the light of Wilayah, which would result in extraordinary events occurring for him. So he did. Until he said: So I became covered with the light of Wilayah! Then Ibn Al-Jawzi commented on this by saying: (and what shows that this story is fabricated is their statement: (throw what is with you), since the Awliyaa’ do not disobey the religion, and the religion forbade us from wasting our money) [13] as it ordered to take by the reasons.

And another example of this is: he who is carried by the Jinn, so that he performs pilgrimage without doing Ihraam, or without passing through a Meeqat … out of the deceptions of the Jinns to him.

Secondly: That it should not include anything that is known in the religion that it would never occur, such as claiming to have met the Prophet [after his death] while awake (i.e. not in a dream), or seeing someone in the image of a prophet, an angel, or a righteous man, who tells him: I have made Haram permissible for you, and the Halal permissible for you [too], or that some of the obligations are no longer required from him.

Al-Shatibi said: (For the extraordinary occurrences to go against the Sharee’ah is a proof in itself of its falseness, since while it might externally appear to be a Karamah, in reality it is not like that, rather it is from the works of the devil.

From this is what was narrated about ‘Abdulqadir Al-Jilanee that he was very thirsty, and [all of a sudden] a cloud came and rained on him so that he might drink. Then he was called from the cloud: (O Man! I am your Lord, and I made what is prohibited permissible to you), so he said: (Go away you cursed one).
So the cloud faded away.
He was then asked: How did you know it was Iblees?
He replied: [I knew it] because he said: (I made what is prohibited permissible to you).
That extraordinary event and its likes, if the religion was not placed as a guideline for it, it would never have been known that it is from the devil) [14].

Thirdly: That he should not use the Karamah to assist him in disobeying Allah – the Exalted -, since the most complete of the Karamaat is what would assist one in obeying Allah the all Mighty. As for a Karamah, Kashf, or Ta’theer if (it had no benefit behind it: like viewing the sins of people, for example, or riding the wild beasts for no reason, or meeting the Jinn for no benefit, or walking on water with the possibility of walking on a nearby bridge, all these have no benefit behind them in this Life, or the Next, and they are in the state of wastefulness and play) [15].

Fourthly: Its authentication: As Al-Tahawi said: (We believe in what came of their Karamat, their marvels, and in authentic stories about them from trustworthy sources) [16].

And this became very difficult, after the end of the time of the verification of narrations and transmission of chains, and the decrease in the number of those who are dependable in transmitting this kind of news in the later generations.

The benefits of a Karamaah:
Firstly: It is a demonstration of the Ability and Power of Allah, the completeness of his Will, the perfection of his Knowledge, and the absoluteness of his Wealth.

Secondly: That the occurrence of the Karamaat to the Awliyaa, is in reality a miracle of the Prophets, who the Awliyaa follow. And since the Miracles are a call to Belief, the Karamaat would serve to show the correctness of the Religion that the Prophets came with [17].

Thirdly: That the Karamaat are from the early glad tidings that are given in this Life, which was mentioned in the verse of the Awliyaa’: [For them are glad tidings, in the life of the present world] [Yunus 10:64].

And these glad tidings ([include] everything that would demonstrate their Wilayah (closeness) and the goodness of their end, and this includes the Karamaat) [18].

Fourthly: Strengthening the slave’s Faith and keeping it firm. Allah – the Exalted – said: [(Remember) when your Lord inspired the angels, "Verily, I am with you, so keep firm those who have believed …] [Al-Anfal 8:12]. For that reason, the Karamaat were little during the time of the companions, and increased after them; that is due to the strength of the Faith [of the companions], and the weakness of the Faith of those after them compared to them. That is because the companions witnessed the revelation and lived with the Messenger [Prayers of Allah and peace on him], while the one that came after them did not, so he needed that would increase his Certainty [19].

Fifthly: To establish a proof against the enemy, like what happened to Khalid [May Allah be pleased with him] when he drank the poison, and the story of Abu Muslim Al-Khawalani [20].

And in that is an extra support for the Religion of Allah, and a way to raise His Word, to establish the Truth, and bring falsehood to nothing, as was the case of the people of the Cave.

Sixthly: An honor from Allah – Glory be to Him – to his servants for their righteousness and for the strength of their Faith, similar to what was given to Mary from provisions [21].

Seventhly: Fulfilling a need of the one who the Karamah occurs to or the need of someone else, that would entail saving him or saving someone else, similar to what happened to Sa’d [May Allah be pleased with him] when they crossed over the water, and like what happened to Sariyah when all his army was saved, not only him.

Eighthly: A test to whoever it occurs to, will he be Thankful or not? Will he be humble in front of Allah after it, or will he be deceived by his deeds and be doomed?

Ninthly: For the occurrence of a Karamah for some and not others, is also a test to those who it did not occur to: Is the occurrence of a Karamah to them the purpose behind their steadfastness in the Religion? Will they stay firm in their Faith even without a Karamah, or will their Faith become shaken?

Acting upon a Karamaah:

From the benefits of the Kashf, Ilhaam, Farasah, and Ru’yah – which are all from the Karamaat is to attain goodness, and prevent evil from occurring.

And a condition for this is: that the deed which it is based on should not come against or contradict an Islamic ruling or a religious principle, and an example of this is: If two trustworthy witnesses testified in a matter, and then the Judge saw Prophet Muhammad [Prayers of Allah and Peace on him] in a dream telling him: (This testimony is false, so do not rule by it), it is impermissible for him to act based on that dream; since it would demolish the principles of the religion.

Similarly: If he gets a vision that the water that he wanted to perform ablution with is stolen or impure, then he is not permitted to leave it and go perform Tayamum, since opening that door would ruin acting upon what is apparent, which could result in canceling the whole Sharee’ah.

Al-Shatibi [May Allah have mercy on him] mentioned some standards by which acting upon a Karamah would be allowed, and from them are:
1 – That it should be in something permissible, such as seeing a dream that someone he knows will come to visit him in a certain time, so he prepares himself to meeting him. However, he should deal with him only with what is acceptable.
2 – That acting upon it should be because of a benefit that he hopes would be attained, like when the Prophet [Peace be upon him] told the companions that he sees them from behind his back; for the benefit of building up the lines, and also to strengthen the Faith of those who heard him.
3 – That it should have a warning or glad tiding so that he can be prepared and ready.
He then said: (I have mentioned these three standards to be examples that can be taken, and looked at in this area) [22].
The Best Karamah is - Remaining Steadfast in the Religion:

The occurrence of an extraordinary event is not a condition for one to be a Wali. How great is the number of the sincere Awliyaa’ – from the companions and those who followed them – who did not have any extraordinary event occur to! And how great a number of sorcerers and people of falsehood who had extraordinary events happen to them!
There is no doubt that these Khawariq (extraordinary events) are tests to the servant, just like other bounties, and its occurrence is not a sign of the man’s virtue, neither is its lack a sign that Allah is humiliating him.
Allah – the Exalted – said: [As for man, when his Lord tries him by giving him honour and gifts, then he says (puffed up): "My Lord has honoured me."
But when He tries him, by straitening his means of life, he says: "My Lord has humiliated me!"
Nay!] [Al-Fajr 89:15-17]

But the true Karamah – by which the slave attains salvation – is being steadfast on the orders of Allah – the Exalted – until the servant reaches his Death.

It was said to Muhammad Al-Murta’ish: (So-and-so walks on water! So he said: For me, the one who Allah enables to disobey his desires is much greater than he who walks on water!) [23].

, for [the purpose of] being steadfast, not for seeking a Karamah; that is because your soul is eager in seeking a Karamah, but your Lord only wants from you steadfastness .

Shaykh Al-Suhruredi said in his ‘Awarif: And this is a major principle in this matter; since many of the mujtahid worshippers heard what the righteous predecessors were given of Karamaat and extraordinary events. This made their souls hopeful in attaining such things and they loved to be granted it, to the level that one of them might doubt the correctness of his deeds; if no such event occurs for him [24], and if only they realized the secret [and wisdom] behind this, it would not have been that huge of an issue for them, and it would have been realized that Allah opens to some of the truthful Mujahids a door from this.

And the wisdom in it is for him to increase in Certainty with what he sees from extraordinary happenings and from the signs of the Ability [of the all Mighty]. This would strengthen his intention in being ascetic in this Life, and would cause him to abandon all [motivations to seeking his] desires. The way of the Truthful is demanding the soul to remain steadfast; since that is the complete Karamah) [25].

There is no doubt that the greatest Karamah: is what Allah has honored the Predecessors of this Ummah, its scholars, Mujadideen (Renew-ers), and the Musliheen (Reformers) with; where He has blessed their times, lives, and deeds; where some of them wrote what others would fail to hand copy all his life [26]. The sciences they left had an influence that we can see till this day, where Allah has written for it to remain and flourish. How great an influence did the Musliheen leave and how great an influence did the positions they took leave throughout the years and centuries! Contemplate on what He the Exalted said, about those who He had blessed with the virtue of knowledge: [He gives wisdom to whom He wills, and whoever has been given wisdom has certainly been given much good. And none will remember except those of understanding] [Al-Baqara 2:269].

So how great then is this compared to those who the Karamah [they were given] is being honored with money, or food, or a vision about a fore coming event, or the ability to do something?!

From the other ways Istiqamah (being steadfast on the straight path) is preferred over [another] Karamah:
1 – That the Religion is not attained except through the Prophet [Peace be upon him], and being a special link to him [Prayers of Allah and Peace be on him] makes it preferred over all other extraordinary occurrences.
2 – That acting upon the Religion [and being steadfast in it] is something that is unique to the Believers. As for the Khawariq (extraordinary marvels and events), they can happen to the Believers and to others.
3 – That knowledge of the religion and acting upon it would benefit its holder and would not harm him, but the occurrence of an extraordinary event to someone might harm him by making him become impressed with himself.
4 – Steadfastness pushes harms in this Life and the Next, without the need for extraordinary visions.
5 – That a Kashf (visions) and Ta’theer might have a benefit, or it might not.
6 – That if the adherence to the Religion was sincere, it would result in breaking of the norms for him if he happens to be in a great need for it, because Allah – the Exalted - said: [And whoever fears Allah - He will make for him a way out. And will provide for him from where he does not expect …] [Al-Talaq 65:2-3]
7 – That the Religion consists of establishing and fulfilling the due Rights of the ‘Ubudiyah [servitude to Allah], and it includes completing what Allah has commanded you. As for the Khawariq, it is one of the issues of the Rububiyah; and the servant was not ordered to attain it or accomplish it [B][27].

Those who went against [the understanding of] Ahl Al-Sunnah in the issue of Karamaat:

They are two groups: Those who transgressed and went to an over extend in proving Karamaahs, and those who rejected the occurrence of anything [extraordinary], apart from Miracles.
And from those that went to an [extreme] extent in the issues of the Karamaat are the Sufis.

The Sufis and Karamaat:

The Sufis exceeded in the matter of the Khawariq, were they went to all the different extents. However, what differentiates them the most from Ahl Al-Sunnah – in this matter – are several issues, the most important being [33]:
Firstly: [I]Considering the occurrence of the Khawariq as the indicator of the Wilayah, and that he who has no Karamah would have no Wilayah.

Al-Sha’rani mentioned in the biography of Muhammad Al-Ghamri that he said: (And my master Ahmad never permitted a Poor [i.e. a Mureed or Sufi] to sit on his carpet, unless a Karamah had appeared for him) [34].

Secondly: There great enthusiasm and eagerness for Khawariq,and there attempt to explain every extraordinary or strange event as a Karamah, until it turned into their major concern.

Ibn Al-Jawzi said: (Ibrahim Al-Khurasani said: One day I needed to perform ablution, when I saw a jug made of jewels, and a Siwak made of silver with its tip softer than silk. So I cleaned my teeth with the Siwak, and performed ablution with the water from the jug, and then I left them and walked away). Ibn Al-Jawzi then comments on that story and says: (In this [story’s chain] are those whose transmission is not trusted, but if it happens to be authentic it would demonstrate the lack of knowledge of that man; since if he had an understanding of Fiqh, he would have known that using a Siwak made of silver is not permissible, but due to his lack of knowledge he used it. Even if he thought that it was a Karamah. Allah – the Exalted – does not honor [anyone] with what is impermissible to use according to the rulings of the religion) [35].

Thirdly: When the Sufis made the Karamah the basis of the Wilayah, they became eager to collect Karamaat to those who they claimed were Awliyaa’, which led them to the extent of fabricating and lying.

And from what they fabricated is what Al-Sha’rani mentions about Abu Bakr Al-Bataaehi that (the first to dress him up with the Khirqah, a dress and a hat, was Abu Bakr Al-Sidiq [May Allah be pleased with him] during his sleep, and when he woke up he saw that they were on him. He used to say: I took from my Lord – Glory be to Him – an oath that whatever body enters my grave it would never be burned by fire, and it is said: that whenever fish or meat are place in his grave, they would never be cooked by Fire) [36].

As if lying started among them from a long time, and this was noticed by their heads; it was said to Rabi’ah Al-‘Adawiyah: (O Aunt! Why don’t you permit people to enter [and visit you]? She replied: And what do I hope to gain from people? If they come to me, [they would leave] narrating about me what I did not do.

Then she said: I heard they say that I find Dirhams under my prayer matt, and that food is cooked for me without fire, and if I had seen something like that I would have been frightened from it.

She was told: People talk about you a lot, and say that Rabi’ah finds in her house food and drink, so do you find anything from this? She replied: O my niece! If I found something [of this] in my own home, I would not touch it or put my hand on it) [37].

Fourthly: The Karamahs of the Sufis and their Khawariq, in addition to having no place among the people with proper intellects and sound minds, they are not even considered Karamaat by the scholars who are knowledgeable with the rulings of Allah – the Exalted. How many from among the Karamaat that they narrate are matters that go against the teachings brought by our Prophet Muhammad [Prayers of Allah and Peace be on him]!

From that: is that one of them used to get annoyed when the Moazin says: Allahu Akhbar (Allah is Great), where he used to throw a stone at the Moazin, and say: On you O dog. Have we become Apostates, O Muslims, so that you do Takbeer on us?! [38].

As for what they mention, about those who they mention with goodness, of excessiveness and rejected states, then what is required [of us, in that case] is to check for the authenticity of what was mentioned, because of the lack of trust in what they transmit. Whatever is found to be true in what they transmitted of this, some from among it are incidents that occur because of some of their deeds. That is because those who mixed their deeds would have his Khawariq mixed, which is why we were ordered to say in every prayer: [Guide us (O Allah) to the straight path] [Al-Fatiha 1:6] [B][39].
Having said that, rejecting the Karamaat, is also not a right thing to do. That is because this opposes both the religion and the reality, just as being excessive in it is not permitted; because it contradicts the proper path.

We affirm the occurrence of the Karamaat to the righteous Awliyaa’ of Allah, and say: we do not count everyone that came with an extraordinary event as a Wali, if he was not adherent to the guidance of the early predecessors [of this Ummah] May Allah be pleased with them.

At the same time: we do not diminish the value of any of the righteous , who no Karamahs occurred to. How great a number of Awliyaa’ did not have any Karamah occur to! And truly, the greatest Karamah (honor) is being granted adherence and steadfastness upon the religion [of Islam].

And we ask from you, O Allah, a good and righteous end.

________________________[B]

(1) Sharh Al-Tahawiyah: 2/745
(2) Al-Fatawa 3/156, see the Explanation of Al-Wasitiyah by Khalil Haras p. 176, and refer to: Al-Insaaf fe Haqiqat Al-Awliyaa’ wa ma Lahum min Karamaat wa Al-Taaf by Al-San’aani p. 20.
(3) Al-Tanbeehat Al-Latifa ‘ala ma Ihtawat ‘alaihi Al-Aqidah Al-Wasitiyah min Al-Mabahith Al-Maneefah by Shaykh Al-Sa’di, p. 97, and see Lawami’ Al-Anwar 2/294
(4) These Karamaat can be found in surahs: Al-Imran 3:37, Mary 19:25, Al-Kahf 18:17, Hud 11:71-72, and Al-Naml 16:40.
(5) See: Sahih Al-Bukhari, tradition number: 2358, 5084, 3465, 3436, and 206
(6) Narrated by Al-Bukhari: tradition 1351
(7) Narrated by Al-Bukhari: tradition 456
(8) Even though miracles occurred to him during his Hijra.
(9) Refer to Taqdees Al-Ashkhaas, 2/288-289
(10) Al-Fatawa 10/431
(11) Qatr Al-Wali p. 272
(12) Narrated by Al-Tirmizi 3175, and authenticated by Al-Albani 2537
(13) Talbees Iblees p. 285
(14) Al-Muwafaqat 2/275-276
(15) Majmou’ Al-Fatawa 11/328
(16) Sharh Al-Tahawiyah 2/746
(17) Al-Nubuwaat: 19-20
(18) Refer to: Al-Tanbeehaat Al-Lateefah by Al-Sa’di: 99-100
(19) Tabaqar Al-Shafi’iyah 2/333, and refer to Sharh Al-Tahawiyah 2/747-748, and Ibn Baaz’s [May Allah have mercy on him] on Al-Ta’leeqat Al-Maneefah p. 98, and Al-Furqaan: 128 4/534, and Al-Seyar: 4/934.
(20) Refer to: Ta’leeqat Ibn Baaz, and Al-Rusul wa Al-Risalat by Al-Ashqar p. 155, and see: Al-Fath 7/443 about what was transmitted from Ibn Battal.
(21) Al-Rusul wa Al-Risalat by Al-Ashqar 155.
(22) Al-Muwafaqat 2/275, refer: 2/266 and what follows.
(23) Siyar A’laam Al-Nubala’, 15/231
(24) What is prescribed for a person is to always doubt the acceptance his deeds, whether a Karamah occurred to him or not. That is since asserting that it has been acceptance, is a testimony he is giving to himself that he is from among the righteous and that he is from the people of Heavens. That was the state of those truly righteous before: remaining between a state if fear and hope after completing righteous acts.
(25) The Explanation of Al-Tahawiyah, 2/747-748
(26) Al-Subki counted this matter from the evidence of the occurrence of the Karamaat, refer back to ‘Tabaqat Al-Shafi’eiyah’ 2/333-334
(27) Qa’idah fee Al-Mu’jizat wa Al-Karamaat 29, 37
(28) Mawqif Ibn Taymiyah min Al-Asha’irah, Dr. ‘Abdulrahman Al-Mahmoud, 3/1378, 1782
(29) Previous reference: 3/1382
(30) Refer: Al-Matureediyah Dirasah wa Taqweeman, Ahmad ibn ‘awad Allah Al-Harbi, p. 386
(31) Refer: Usool Al-Din, by Al-Baghdadi: 174, 175 and Al-Irshadiyah by Al-Juwaini: 267, 269, and Al-Mawaqif by Al-La’yaghibi: 240.
(32) Mawqif Ibn Taymiyah min Al-Tasawuf wa Al-Sufiyah, Dr. Ahmad Banani, p. 231.
(33) Refer: Taqdees Al-Ashkhaas fe Fikr Al-Sufiyah, Muhammad Ahmad Louh, 2/293, 311.
(34) Al-Tabaqat Al-Kubra by Al-Sha’rani 2/88.
(35) Talbees Iblees p. 382
(36) Al-Tabaqat Al-Kubra by Al-Sha’rani 2/132.
(37) Refer: Talbees Iblees p. 383, and Taqdees Al-Ashkhaas 2/298, and other examples in Al-Tabaqat Al-Kubra by Al-Sha’rani 2/107, 126, 136, 140.
(38) Al-Tabaqat Al-Kubra 2/140, and refer to: Bida’ Al-I’tiqad by Muhammad Al-Nasir p. 223.
(39) Refer to: Awliyaa’ Allah Al-‘Uqalaa’ by ibn Taymiyah, 75.

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