Kaidah Memahami Asma dan Sifat (Bagian 2)

From that which we must realise and understand is that Ahlu-Sunnah wal-Jamaa'ah, the Companions of the Prophet and those who came after them, believed that all of the attributes of Allaah that are affirmed in the Qur'aan and Sunnah are real (haqeeqiyyah) and not metaphorical (majaaziyah).

Al-Haafidh Ibn Abdul-Barr al-Anduloosee al-Maalikee who was born in 368H mentioned the ijmaa' (consensus) in this affair from the Salaf, in his book At-Tamheed 7/145, he stated:

Ahlus-Sunnah are in agreement upon acknowledging and affirming that all of the attributes mentioned in the Qur'aan and Sunnah, and belief in them; that they are carried upon their apparent meaning and not metaphorically - [and Ahlus-Sunnah] they do not state how they are at all. As for ahlul-bid'ah, the Jahmiyyah, the Mu'tazilah, the Khawaarij, all of them reject this, and they do not carry any of these attributes upon their apparent meanings. They claim that the one who affirms them [i.e. the apparent meanings] is an anthropomorphist (mushabbih). And according to those who affirm [the Attributes] these [ahlul-bid'ah] negate the One who is worshiped [due to their negation of His Attributes]. And the truth is what they have said with speech that is in accordance with the Book of Allaah and the Sunnah of His Messenger (sallallaahu 'alaihi wassalam) - and they are the Imaams of the Jamaa'ah, and all praise is due to Allaah.

And many scholars of the earliest of times have mentioned the ijmaa' (concensus) in this affair from the Salaf (the Pious Predecessors). The early Scholars took the apparent meanings of the attributes and understood them to be real and that they befit the Majesty of Allaah, the Most High. So they affirmed the Attribute and its meaning without claiming to be ignorant of that.

It is unheard of for the early scholars to have stated that they were unaware or ignorant of the meanings - as is crystal clear from the statement of Imaam Maalik Ibn Anas (died 179) when he said concerning the Ascension of Allaah over the Throne: "The Ascension (al-Istiwaa of Allaah) is known." So Ahlus-Sunnah wal-Jamaa'ah affirm the attributes and the meanings such as the word: al-'Izza (Might) in His saying:

And to Allaah belongs Might (al-'Izza)...

And its meaning is Ability (al-Qudrah) and Dominance (al-Ghalabah). Likewise with the word: istiwaa (to Ascend) in His saying:

The Most Merciful has ascended (istiwaa) over the Throne.

And its meaning is al-'Uluww (i.e. High above and Ascended above) and we will explain this affair in detail elsewhere, due to the fact that many people have gone astray in this issue.

So this is the path of Ahlus-Sunnah wal-Jamaa'ah with respect to all of the attributes, because Allaah has addressed His servants in His Book in the clear Arabic language - and the Prophet addressed his Ummah in the clear Arabic language. So it incumbent to affirm the real and manifestly clear meanings which the actual Arabic words indicate in the Qur'aan and Sunnah - and this is what true belief and the correct 'aqeedah necessitates.

Speaking about those narrations which mention the attributes of Allah, Imaam at-Tirmidhee(d. 279H)said in his Sunan (1/128-129):

"It has been stated by more than one person from the People of Knowledge about such narrations, that there is no tashbeeh (resemblance) to the attributes of Allaah, and our Lord, the Blessed and Most High, descends to the lowest heaven every night. So they say: 'Affirm these narrations, have Eemaan (faith) in them, do not deny them, nor ask how.' The likes of this has been related from Maalik ibn Anas, Sufyaan ath-Thawree, Ibn Uyainah and Abdullaah Ibn al-Mubaarak, who all said about such narrations: 'Leave them as they are, without asking how.' Such is the saying of the People of Knowledge from Ahl us-Sunnah wal-Jamaa'ah. However, the Jahmiyyah oppose these narrations and say: 'This is tashbeeh!' However, Allaah the Most High, has mentioned in various places in His Book, the Attribute of al-yad (Hand), as-Sama' (Hearing), and al-Basr (Seeing) - but the Jahmiyyah make ta'weel of these aayaat (verses), explaining them in a way, other than how they are explained by the People of Knowledge. They say: 'Indeed, Allaah did not create Aadam with His own Hand - they say that Hand means the Power of Allaah'."

Ishaaq ibn Ibraheem ar-Raahawaih (d. 238H) said:

Tashbeeh is if it is said: Hand like my hand,or similar to my hand,it is said:Hearing like my Hearing,or similar to my hearing,then this is tashbeeh. But if what is being said is what Allah has said: Hand, Hearing Seeing ,and it is not asked how,nor is it said:like my hearing ,or similar to my hearing - then it is not tashbeeh (resemblance). Allaah, the Most Blessed and Most High, said in His Book:"There is none like Unto Him,and he is the all-hearing,the all-Seeing"(Soorah ash-Shooraa 42:11)

From this one realises the falsehood of the doctrine of the Mufawwidhah - those who say:

We believe in the attributes that have been narrated in the texts, but we do not affirm the meanings that the words indicate - we leave the knowledge of the meanings to Allaah.

This is a newly invented doctrine that came after the first the first three generations. Al-Haafidh adh-Dhahabee said in his book al-'Uluww, page 532, in the biography of al-Qaadhee Abu Ya'laa:

The late-comers from the people of rhetoric (Ahlul-Kalaam) made statements that were not known to anyone before them. They would say: "These attributes are taken as they were revealed, they are not to be interpreted; along with the belief that what is apparent from them [in meanings] is not what is intended (!!)".

And the 'Allaamah Muhammad Sideeq Hasan Khan said in his book, Qitfuth-Thamar, page 45, after mentioning the doctrine of the Mufawwidhah and the notion that some of them have that Tafweedh (i.e. relegating the knowledge of the meanings of the attributes to Allaah and claiming ignorance of them) was the way of the earliest generations of Scholars:

And the person who holds this notion is most ignorant of people of the 'aqeedah of the Salaf, and the most astray from right-guidance. And this notion is an attribution of ignorance to the first and foremost believers from the Muhaajireen and the Ansar and the rest of the Companions and the great Scholars who were the most knowledgeable of the Ummah and the ones who had the most understanding, and the best in deeds and the most precise in following the Messenger. And this notion necessitates that the Messenger spoke with words of which he did not know the meanings - and this is a great error and an ugly impertinence - and we seek Allaah's refuge from it!

The Salaf were free of such falsehoods. It would be the peak of impertinence and brazenness to claim that Allaah's Messenger did not know the meanings of the Words of Allaah that he was reciting and teaching to his noble Companions - that he would recite the verses in which Allaah mentions His 'Ascension', His 'Face', His 'Eyes', His 'Anger', His 'Pleasure' and His 'Coming' yet the Prophet was ignorant of the meanings of these clear words!?

We seek Allaah's refuge from ascribing such matters to the noblest of all of mankind! Indeed the narrations from the Salaf are numerous (mutawaatir) in affirmation of the meanings of the attributes of Allaah. And yes, they made tafweedh - but only in the kayfiyyah of the Attributes (i.e. saying 'how' the attributes are), which is not known except to Allaah. And this why Imaam Maalik Ibn Anas said:

The Ascension (al-istiwaa) is known, but 'how' is unknown, and to question about it is an innovation.

So what is clear from that which has preceded is that the 'aqeedah of Ahlus-Sunnah wal-Jamaa'ah regarding the Names of Allaah and His Attribute in general is:

To believe in everything which Allaah has affirmed for Himself or that which His Messeneger has affirmed for Him from the Names and attributes. And they are affirmed for Him, the Most Perfect, upon that which befits His Majesty and Greatness - without turning to anything from tahreef (distortion), ta'teel (negation), takyeef (to ask how), tamtheel (resemblance).

And:

To negate that which Allaah has negated from Himself or whatever has been negated from Him by His Messenger Muhammad - and to believe in the perfect opposite for Him, the Most Perfect and Most High.

And:

To believe that all of His attributes are true and real attributes, not comparable to or resembling the attributes of the creation.

Explanation of tahreef, ta'teel, tamtheel, tashbeeh and takyeef

The meaning of Tahreef: Changing of a word away from the known meaning without any evidence - such as changing the meaning of al-Yadayn (Two Hands) that are ascribed to Allaah to mean Power or Bounty - or to change the meaning of al-istiwaa (The Ascension) of Allaah over the Throne to mean al-Isteelaa (to conquer) - or alter adh-Dhahak (The Laughter) of Allaah to mean ath-Thawaab (the Reward) of Allaah; and other than that from that which the ash'arees fall into.

And the ash'arees claim they do all this to free Allaah from any resemblance to the creation! So they begin by assuming that their is resemblance, then they take the second step which is to explain away, without evidence, that which Allaah has affirmed for Himself! The response of Ahlus-Sunnah is as the great Imaam Ishaaq ibn Ibraheem ar-Raahawaih (died 238H) said:

Tashbeeh (to resemble Allaah with the creation) is if it is said: Hand like my hand, or similar to my hand, it is said:Hearing like my Hearing, or similar to my hearing,then this is tashbeeh. But if what is being said is what Allah has said: Hand, Hearing, Seeing, and it is not asked how, nor is it said: Like my hearing, or similar to my hearing - then it is not tashbeeh (resemblance). Allaah, the Most Blessed and Most High, said in His Book: "There is none like Unto Him,and he is the all-hearing,the all-Seeing.(Soorah ash-Shooraa 42:11)

And the tahreef (distortion) of the misguided sects is from ilhaad (deviation) with respect to the Names of Allaah and His Aayaat - so they interpret (ta'weel) the texts regarding the attributes upon other than their true interpretation. By by doing so they change the words from their correct meanings to invented meanings, without any evidence.

And they claim that they are changing the meaning from one probable understanding to one that is more probable - without any evidence, except that which is from the opinions and intellects of men, which they regard as decisive evidence!

This is the reality of the affair: mere doubts of the people of rhetoric, giving precedence to their intellects over the Revelations based upon ancient Greek Philosophy; inventing interpretations and metaphors for the attributes of Allaah that were unheard of amongst the best of generations, i.e. the Companions and those who followed them.

So in reality the ta'weel (interpretation) of the ash'arees of the attributes of Allaah is tahreef (distortion and changing) of the Speech of Allaah and the speech of His Messenger away from its correct place and understanding.

The meaning of Ta'teel: To negate that which is obligatory to affirm for Allaah from His Names and attributes, or to deny some of them. So it is of two types:

Complete ta'teel (negation): This is complete and utter negation such as that of the Jahmiyyah those who deny the Names and attributes completely.
Partial ta'teel (negation): This is like the ta'teel of the ash'arees, who negate some of the attributes and explain them away with invented interpretations that were unknown in the time of the Sahaabah and those who followed them in goodness.

The first person to be known for ta'teel in this Ummah was Ja'd Ibn Dirham and then his disciple Jahm Ibn Safwaan - and everyone who came after them from the people of ta'teel and followed their path whether partially or wholly is a muqallid (blind-follower) of them.

The meaning of Takyeef: is to mention how an Attribute is, such as someone saying: Allaah's Hand is like this and like that and Allaah's Descent to lowest Heaven is like this and like that. So a person may not compare Him to a specific and named created thing but he delves into how he perceives the Attribute to be. This delving is forbidden and how an Attribute is, is not known except to Allaah.

Sometimes a person may even combine this takyeef with resemblance (tamtheel), so he may say for instance: How does Allaah Descend? He Descends like the rain descends. Allaah is Most High and far removed from such ascriptions. So this misguided one has gathered between takyeef and tamtheel (i.e. between saying how and resembling Allaah with the creation).

The meaning of Tamtheel: Affirming a likeness with something, such as if a person was to say: The Hand of Allaah is like the hand of a human - free is Allaah, the Most High, from that.

So the reality of the matter is that Allaah is al-Hayy, the Ever Living; He is Living yet we live also, but our life is not in any way like His Living, as He has stated: There is nothing like unto Him, and He is the All-Hearing, the All-Seeing. Allaah at the end of this affirms for Himself hearing and seeing. And we have hearing and seeing which is created, and limited, and weak, it cannot encompass except short and small distances; our life which is created, short, limited followed by our death - so none of our attributes are comparable with Allaah, the Perfect, the Most Merciful, All-Powerful and All-Knowing Creator, He is just as He has described Himself, the Most High and there is nothing like unto Him.

And all praise is for Allaah, Lord of the worlds, and may the peace and blessings of Allaah be upon the Messenger, his family and his Companions.

sumber:An Introduction To The Methodology of Ahl us-Sunnah Towards Allaah's Names and Attributes - Part 2

Kaidah Memahami Asma dan Sifat

The Names and attributes of Allaah are from the affairs of the unseen which a person could not possibly know in detail except by way of revelation due to the fact that human beings can never encompass Allaah's knowledge, just as Allaah has stated:

They cannot encompass Him in knowledge. (Taahaa: 110)

And speech regarding Allaah's attributes is a branch of speech regarding Allaah's Essence (i.e. His Dhaat). So it is not possible for the human intellect to independently attain detailed knowledge, whether in affirmation or negation, of an Attribute or Name.

Whoever claims that this knowledge is attainable without referring to the Revealed texts of the Qur'aan and Sunnah is gravely mistaken and has strayed from Straight Path (as-Siraat al-Mustaqeem).

So it is obligatory upon the servant to withhold and restrict himself to the speech of Allaah and to the speech of his Messenger (sallallaahu 'alaihi wassalam) and to have certain belief in everything that is affirmed in the Revealed texts regarding the Names and attributes of Allaah.

And likewise one must negate from Allaah whatever Allaah has negated from Himself or what the Messenger (sallallaahu 'alaihi wassalam) negated from Him of deficiencies and inadequacies.

And there are many texts in the Qur'aan and Sunnah that affirm the lofty and perfect attributes for Allaah in detail, so we are obligated to affirm them in a manner that befit His Majesty. Likewise regarding the attributes of deficiency - they are negated from being attributed to Allaah, the Most High, and it is obligatory upon us to negate them and to affirm the perfect opposite of the deficiency for Allaah, the Most Perfect and Most High - and this is the obligatory right regarding the Names and attributes of Allaah.

So what is the path of Ahlus-Sunnah wal-Jamaa'ah regarding the Names and attributes of Allaah?

The Names and attributes of Allaah can be summarised in three main headings as follows:

1. The path of Ahlus-Sunnah wal-Jamaa'ah in affirmation (ithbaat) of the Names and attributes of Allaah

The path of Ahlus-Sunnah wal-Jamaa'ah in affirmation (ithbaat) of the Names and attributes of Allaah to affirm whatever Allaah has affirmed for Himself in His Book or whatever the Messenger affirmed for Him, without distorting them (tahreef) or negating them (ta'teel), and likewise without saying how they are (takyeef) and making any resemblance and likeness with the creation (tamtheel). So Ahlus-Sunnah wal-Jamaa'ah believe that attributes of Allaah are real (haqeeqee) and not metaphorical - and these real and true attributes befit His Majesty, High above is He, free from imperfections and His attributes are not likened to the creation and there is no resemblance.

Ahlus-Sunnah wal-Jamaa'ah likewise believe that all of the revealed Names are established by textual evidence, and not invented by the intellect - and we believe that every Name necessitates an Attribute for Allaah. So the name al-'Azeez (The Most Mighty) includes the attribute of Might (al-'Izza) for Allaah. So al-'Azeez is not merely a name without meaning or without an attribute that refers to it. And the name al-Qawiyy (The All-Powerful) includes the attribute of al-Quwwa (Power) and likewise is the case with the rest of the attributes such as His name ar-Rahmaan (The Most Merciful) which denotes His Attribute of Mercy.

And whatever is affirmed for Allaah of attributes, then they are attributes of perfection and He is praised by way of them and glorified by way of them and there is no deficiency in them whatsoever.

2. The Path of Ahlus-Sunnah wal-Jamaa'ah in Negation.

Then we negate from Allaah whatever He has negated from Himself in the Qur'aan and whatever the Messenger (sallallaahu 'alaihi wassalam) has negated from His Lord in the pure Sunnah of attributes of deficiency and inadequacy - and it is obligatory to negate them from Allaah completely and it is not permissible to describe Allaah with them at all. And therefore whatever deficiency He has negated from Himself, then we must affirm its complete and perfect opposite.

To make this principle clear: we see that Allaah has negated from Himself oppression (dhulm), so it upon us to negate from Allaah oppression (dhulm) - and at the same time affirm for Allaah its perfect opposite and that is al-'Adl (perfect justice). Likewise Allaah has negated from Himself exhaustion, fatigue and weariness (al-Lughoob), so it is upon us to negate this from Allaah and at the same time affirm its perfect opposite, and that is al-Quwwa (complete power). And the same is applied to all the attributes of deficiency that Allaah, the Most High, has negated from Himself.

3. The Path of Ahlus-Sunnah wal-Jamaa'ah regarding an attribute that is neither affirmed nor negated by the texts

The path of Ahlus-Sunnah wal-Jamaa'ah regarding an attribute that is neither affirmed nor negated by the texts regarding which the people have disputed - such as al-Hayyiz (space and location), al-Jihah (direction) and other than that, then the Path of Ahlus-Sunnah wal-Jamaa'ah is not to utilize these terminologies but rather to withhold - not affirming them absolutely and not negating them absolutely due to the fact that they do not appear in the texts - and as for those who utilize these terminologies then detailed explanations are sought from them. So if the intended meaning is false and opposes the Book and Sunnah, then we reject it and free our Lord, the Most High, from false ascriptions. However, if the intended meaning is in accordance with the Book and Sunnah, then we accept the explanation.

And this is the method that is obligatory and is the middle path between those who negate the attributes from Allaah (ahlut-ta'teel) and those who resemble them to the creation (ahlut-tamtheel) - and this agrees with both the Revelation and the intellect.

As for the intellect, then it cannot affirm nor negate these affairs for Allaah because they are from the matters of the Unseen (al-Ghayb), not known except by Revelation, and it is not possible for the intellect to attain this knowledge for it cannot encompass these matters independently. So the intellect must affirm what Allaah has affirmed, negate what He has negated and remain silent regarding what Allaah, the Most Majestic, has not spoken about.

As for the Revelation, then Allaah, the Most High, has stated in the Qur'aan:

To Allaah belong the most beautiful Names so call upon Him by them! And leave the company of those who deviate in His Names. They will be recompensed for that which they used to do. (al-A'raaf: 180)

Allaah, the Most High, stated in His Book:

There is nothing like unto Him and He is the all-Hearing, the all-Seeing. (ash-Shoorah: 11)

And He, the Mighty and Majestic, said:

And do not pursue of that which you have no knowledge. (al-Israa: 36)

So the first verse proves the obligation of affirming for Allaah, the Most High, what He has affirmed for Himself without false interpretation or distorting the meaning from what is apparent in the text (i.e. tahreef), and also without denying the text or its apparent meaning (i.e. ta'teel) and without making any resemblance of of the Names and attributes of Allaah with the creation (i.e. tamtheel). And that is because these three affairs are considered to be from deviation (i.e. ilhaad) as mentioned in the verse.

The second verse proves the obligation of rejection and negation of resembling Allaah, the Most Perfect and Most High, with His creation and the verse at the same time obligates the affirms Hearing and Seeing for Allaah in a manner that befits His Majesty.

The third verse proves the obligation of not speaking about how the attributes of Allaah are (i.e. takyeef). This is to say about an Attribute that it is 'like this' or 'like that'. It is also forbidden to ask how about an Attribute of Allaah, such as if a person was to say, 'How did He ascend over His Throne?', or, 'How does He descend to the lowest Heaven in the last third of every night?'

Rather what is affirmed and known from the Qur'aan and Sunnah is that He ascended and He descends, and the words 'ascending' and 'descending' are known and are carried upon their apparent meaning without asking how. This verse also forbids us from inventing metaphors for the attributes of Allaah because that is to ascribe to Allaah that which He has not ascribed to Himself.

sumber:asharis.com

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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Karamah Para Wali (Bagian 1)

This is a translation of part (1) of a paper on Karamaat Al-Awliyaa' from alsoufia.com website. It took me longer than I initially expected to complete it, and I noticed as I was proof-reading it that the quality of the translation decreased as time past (smile).

So, I hope that this would be forgiven, and any tips, suggestions or corrections to the translation would be greatly appreciated.
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Papers and Articles / Karamaat Al-Awliyaa’
Karamaat al-Awliyaa’ (1) [Thaumaturgic gifts of Saints]

Karamaat al-Awliyaa’ (1)
[Thaumaturgic Gifts of Saints]
Sheikh ‘Abdullateef ibn Muhammad al-Hasan


All the Praise and Thanks be to Allah, and May His peace and blessings be on His final messenger [Prophet Muhammad – Salah Allah ‘Alaihi wa Salam], and on his household and companions.

[It is clear] That when the understanding of the Salaf (Predecessor) of this Ummah - from the companions and those who followed them exactly (in Faith) - was pure, they perfected their acts of worship and all that Allah wanted of them, and their concern was shifted to what is required of them. They adhered to what would benefit them, and did not worry themselves about anything else. This made them speak less, while their deeds reached the pinnacle of righteousness.

As time passed, speaking increased while actions decreased. Deviance started growing greatly. And among the deviances that occurred is what happened in the understanding of [the concepts of] Awliyaa’ (Saints) and their Karamaat (Thaumaturgic Gifts). Peoples’ understanding and opinions of this issue varied widely until it started suffering from the following:

1 – The Sufis exaggeration in the issue of Karamaat worsened, and what they call al-Kashf (Visions) and al-Ilhaan (Inspirations), until they came up with things that negate both the religion and the proper intellect. This can be clearly seen to whoever looks at some of their books such as: “Al-Tabaqaat Al-Kubra” by al-Sha’rani, “Jami’ Karamaat Al-Awliyaa’” by ibn al-Mulqin, “Karamaat Al-Awliyaa’” by al-Nabhani, as well as others.
What is dangerous about this is the deep belief many naive, foolish, and simple people have in these made-up stories, until it possessed their minds and became a way of worship for them.

2 – Ahl al-Kalaam (Philosophers) such as the Asha’ira and Maturidis elaborated in the issue of Karamaat until they claimed that their level can reach the level of the miracles of prophets.

3 – The denial of the Mu’tazillates of the past, and those of this time (the seculars) to all karamaat.

4 – The deception of magicians and sorcerers to simple and normal people with their tricks and magic, and claiming that these are karamaat.

This left Ahl Al-Sunnah with their moderation, standing with a moderate unique view in the issue of karamaat. This will be made clear to the reader, supported with evidence and clarified with examples, restraints, and benefits.
However, it is important to clarify first what is meant by “Awliya’”.
And from Allah we ask assistance.

The meaning of Al-Wilaaya: Ibn Faris said: (the waaw, laam, and yaa’ [the letters making up the root of the word] is a true root that refers to closeness.

And from that come Al-Wali: The closeness.

And it can be said: He went away after wali i.e. after closeness.

And from the same root also comes Al-Mawla meaning: the one who frees, the one who is freed, the companion, the ally, the cousin, the friend, the neighbor… all these come from al-wali and it refers to those close, and everyone that looked after someone’s affairs then he is his wali) [1].

(And al-Walaya: means the support, and al-Wilaya means to take lead and responsibility …) [2].

However, al-Wilaya, in the religious context, can be simply and clearly understood by what Allah – the Most High – mentioned in the Quran: [No doubt! Verily, the Awliya’ of Allah no fear shall come upon them nor shall they grieve. * Those who believed (in the Oneness of Allah), and used to fear Allah much (by abstaining from evil deeds and sins and by doing righteous deeds). * For them are glad tidings, in the life of the present world, and in the Hereafter. No change can there be in the words of Allah. This is indeed the supreme success] [Surah Yunus 10:62-64]. So we can see that every righteous pious believer is a Wali of Allah in the religious context, and under this definition all the Prophets of Allah – Peace be upon them all – enter under the word Awliya’ since they are the heads and best among all the Awliya’.

However, in the most common terminology the word al-Wilaya is usually reserved to those below the status of Prophethood, thus we can say that the Wali is every righteous pious believer who is not a prophet.

Now Iman (Belief/Faith) according to Ahl Al-Sunnah is [composed of] Word and Deed, and that means the word of the heart and its deeds, as well as the word of the tongue, and the deeds of the body.

The word of the heart refers to its firm belief, and its deed is performing the different deeds associated with the heart such as sincerity, love, fear, hope, etc.

Piety (or Taqwa): is doing what Allah and his messenger commanded, and avoiding what they made forbidden, and if it is mentioned with the word Birr then (Taqwa refers to avoiding all Evil, while Birr refers to performing all Good) [3].

Ibn Rajab said: (It is apparent from this that there is no way that would get you close to Allah – All Mighty –, to His Wilaya (Closeness), and to His love except through the obedience that he decreed through the words of his Messenger – Peace be upon him -; so whoever claims the Wilaya, closeness and love of Allah without taking this path then it would be clear to us that he has lied in his claim, just as the polytheists used to [claim to] get close to Allah by worshipping other then Him) [4].

And Ibn Hajar said: (What is meant by the wali of Allah is: one who is persistent in obedience, sincere in worship) [5].

The Awliya’ of Allah are of two levels: the first: is the level of those who come close to Allah by performing the obligations and this is the level of the people of the Right.
The second level: is of those who come close to Allah by performing extra acts of worship over the obligatory ones, and this is the level of Foremost and the Near. Allah mentioned these two levels and the proof to them in Surah Al-Waqi’ah (chapter 56), Ar-Rahman (chapter 55), Al-Insan (chapter 76), Al-Mutaffifin (chapter 83), and Fatir (chapter 35) [6]. He said in the Quran: [So those on the Right Hand – how (fortunate) will be those on the Right Hand!] [Al-Waqi’ah 56:8], and then He said: [And those foremost (in performing righteous deeds) will be foremost (in Paradise). * These will be the nearest (to Allah)] [Al-Waqi’ah 56:10-11]

This makes al-Wilaya a high rank in this religion that cannot be reached except by those who fulfill the duties of the religion both externally and internally by doing good and avoiding evil; this makes it a high level that no one can climb to except through the ladder of the Sharee’ah (Islamic Laws); and those who believe that someone who leaves what Allah commanded and does what Allah forbade can reach this level are disbelievers and apostates; for disbelieving in what Allah revealed in the Quran [7].

Now al-Wilaya has two sides: One side is in relation to the slave/servant of Allah: and that includes performing the commands, avoiding the sins, and then elevating in status by performing extra acts of worship. The second side is related to the Lord – All Mighty – and it involves His love for that slave/servant, His support for him, and assisting His slave in staying steadfast on his path. Now as for the karamaat it is something additional, and not a requirement for al-Wilaya [8] – as will be mentioned.

The honor of al-Wilaya and al-Awliyaa’: It is a sufficient honor for al-Awliyaa’ what Allah promised them in the Quranic verse: from being close to them, supporting them, assisting them, making their state good, that they need not fear what is coming in the Hereafter, nor will they face any grieve in this life, and that they will have glad tidings in this life and the next.

Truly, what a great honor Allah has given them from assisting them through His guidance, and surrounding them with His support.

Prophet Muhammad –Peace be upon him – said: (Allah the Exalted has said: 'I will declare war against him who shows hostility to a pious worshipper of Mine (a wali). And the most beloved thing with which My slave comes nearer to Me is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (prayer or doing extra deeds besides what is obligatory) till I love him. When I love him I become his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his leg with which he walks; and if he asks (something) from Me, I give him, and if he asks My Protection (refuge), I protect him) [9].

(And this is the most authentic tradition narrated about the issue of al-Awliyaa’) [10].

And in it Allah mentioned the ones who followed the middle course, as well as those who are foremost in good deeds. However, those who had wronged themselves by insisting on committing sins will never attain this status (become walis) until they repent.

Al-Wilaya does not necessitate ‘Ismah (infallibility): The wali is human, thus it is possible for him as is possible to all other humans to do mistakes, forget, and fall into other such things. All this does not destroy his closeness to Allah, as was claimed by the Sufis, who claimed that if the heart was righteous then all its thoughts would be free from all kinds of sins! You will not find in any of the Texts [i.e. Quran or Prophetic traditions] anything saying or even referring to such a thing. On the contrary, you will see that the texts, as well as the agreement of scholars are against what they claimed. Allah the Exalted has said: [And he who has brought the truth and (those who) believed therein, those are Al-Muttaqun (the pious and righteous people). * They shall have all that they will desire with their Lord. That is the reward of Al-Muhsinieen (good-doers). * So that Allah may expiate from them the evil of what they did and give them the reward, according to the best of what they used to do] [Az-Zumar 39:33-35], so Allah stated that these pious righteous good-doers did commit some sins that He will forgive and expiate for them, and that their piety and righteousness does not necessitate that they be free from all sin.

Similarly, as Prophet Muhammad – Peace be upon him – mentioned: (Allah has placed the truth on the tongue of ‘Umar [ibn al-Khatab] and his heart) [11], and he [‘Umar] is from the best of Awliyaa’, and with this he never depended on what he found on his heart until he subjected it to the book of Allah and the Sunnah (the teachings of the Prophet), and would leave whatever opposes them. It was on this path that those [pious] people traveled.

Abu Suleiman al-Darani said: (I hear certain Nukat [interesting pieces of information and comments] from people that fall into my heart, but yet I do not accept them without two witnesses: The Book [of Allah] and the Sunnah) [12] i.e. he never accepts what he hears from people no matter how interesting he thinks it is unless it conforms with the Quran and the Sunnah.

Thus mistakes that walis fall into based on their Ijtihad (effort to arrive at the truth) do not diminish their Wilaya if he was among those who has put all his effort in research, and the mistake he falls into is forgiven, and he is rewarded [for it] not sinned.

Prophet Muhammad –Peace be upon him- said: (When the ruler rules and he puts an effort, and then arrives at the correct ruling them he will be rewarded twice. And if he rules after putting an effort, but gets it wrong then he will be rewarded once) [13].

Al-Wilaya according to Sufis: The Sufis have a “special” understanding to the concept of Wilaya; were they have added [extra criterions] to the religious limit [of the Wilaya] [discussed earlier]. Abu al-Qasim al-Qushairi said: (Al-Wali has two meanings: the first: Fa’eel meaning Maf’ool (the previous are just Arabic roots), and he is one who Allah looks after his affairs.

The second: from the root Fa’eel, an exaggeration to the root Faa’il, he is one who looks after and stays persistent in the worship of Allah, such that his worship is continuous and is not interrupted by any sin, and both these definitions are a must for someone to become a Wali) [14].
This definition is establishing the idea of the ‘Ismah (infallibility) of the wali [that does not fall into any sin].

Similarly al-Gargani defined it as al-Qushairi defined it, but he added: (Al-Wilaya is: the performance of the truth by a servant [of Allah], after he perishes from his Self) [15].

This suggests the concepts of al-Fanaa or al-Hulool (concepts referring to the dissolution of ego and the Union of Man and God).

The deviances of the Sufis in the concept of al-Wali – which conflicts and is in contrary to the Quran and the Sunnah – can be summarized in several points [16]:
1 – Their claim that the Wali can evolve and transform [into different forms], and be present in several places at the same time.
Al-Sha’rani said when speaking of Husien Abi Ali: (This Sheikh was one of the complete Knowers [of God], and the head of one of the largest circles. He frequently used to develop [into other forms]: You would enter on him one time and see him a soldier, and then enter another time and see him as a lion [or some other beast], then you enter another time and see him an elephant, and then enter another time and see him a small child, and so on) [17].

2 – Anything that a wali imagines or pictures in his imagination happens just as he imagined.
As al-Sha’rani narrated about what happened to al-Gawhari, when he dived in the ocean and imagined that he married a woman from Iraq and he had kids with her. After a while a woman from Iraq came with their kids [18].

3 – Their claim of ‘Ismah (infallibility) of the wali, and that it is not permissible to disapprove of what they do even if it is against the teachings of Islam.
Al-Sha’rani mentioned what Ali al-Khawas said: (Do not dare listen to those who disapprove of anything the Scholars and the Poor do, or you might fall from the Protective Eye of Allah – All Mighty-), and then he said: (He [i.e. al-Khawas] deterred people from disputing with them, since their [the Scholars and the Poor] knowledge is presented [to them] not transmitted [to them]) and then he described it as (direct inheritance from the Prophets) [19].

4 – The Wilaya is something in the hands of the Awilyaa’, they can grant it to whomever they which.
Al-Dabaag’ said: (The wali has the ability to talk into someone’s ears, and [after he is done] the one he spoke to does not depart until he and the wali are equal in knowledge/status) [20].
And this shows the clear flaw they have in understanding how the status of wilaya is attained. They also mentioned that it can be attained through seclusion, exercise, or other similar means.

5 – They claim that they meet the Prophet –Peace be upon him- awake [i.e. they see him and meet him in real life, not in a dream], and from their meetings with him they learn about the rulings of Islam, they ask him about the Halal (lawful) and the Haram (unlawful), and they ask him about the authenticity of certain traditions (whether they are weak or authentic) [21].

6 - They claim that there is a seal (or last) to the Wilaya just as there is a seal to Prophethood. This Sufi idea was invented by al-Hakeem al-Tirmizi, and it was later modified by the Sufis after him until they claimed that there is a different seal for every age. Others claimed that there is a seal to the special Wilaya and a seal to the general Wilaya after which no other Wali will exist! [22].

7 – They ascribe to Awliya attributes of God from the knowledge of the unseen, and control of the universe. Look, for example, to what al-Sha’rani narrates about Ibrahim al-Gha’bari and his ability to see secrets of people [23].
Al-Sha’rani also narrates that al-Gha’bari had the ability to make those around him laugh or cry, as he wishes. He also trapped people’s urine (urinary retention) and then released it! [24].
He also mentioned what Muhammad al-Khudri used to say: (The Earth between my hands is like the bowl I eat in, and the bodies of people are like glass that I can see inside them) [25].
He mentioned about al-Shirbini that he used to tell the stick that he used to carry: (Be a human, and it turns into a human. Then he would send it to do something for him, and then comes back and returns as it was) [26].
Karamaat Al-Awliyaa’: The karamaat of the Awliyaa’ are considered a form of breaking out of norms or breaking out of natural patterns.

A pattern is a situation that reoccurs in similar manners, such as the women’s menstruation cycle [27].

Breaking of the norms, patterns, or any natural effects occurs when that pattern occurs in a way that is contrary to what is typically expected [28].

Examples of these can be by giving up humanly needs such as eating and drinking for an unusual reason, or can be by knowing something and then seeing it or hearing it such that it is impossible for humans to see it or hear it normally, which is known as Kashf or Mukashafah. It can also be by the occurrence of an effect that is usually outside of human capabilities such as producing of light without a source. From it also is having the supplication answered.

The absolute Opulence, Knowledge, and Power – that causes these natural trends to break – belongs to Allah All Mighty, and He is the one that breaks these norms for whomever he wishes. Which is why Noah – Peace be upon him- denied that it is from his own self, and that is why Allah ordered his messenger Prophet Muhammad –Peace be upon him- to deny that these [effects] are from his own self, as is mentioned in the Quran: [Say (O Muhammad): “I don’t tell you that with me are the treasures of Allah, nor (that) I know the Unseen; nor I tell you that I am an angel …”] [Surah Al-An’aam 6:50] [B][29].

These supernatural phenomenas can be both praiseworthy if it assists the one it happens to in Birr and Taqwa (piety and righteousness, doing good and avoiding evil), such as the Miracles of the Prophets and the Karamaat of the Righteous. [Other reasons that would make them praiseworthy include: using them] in proving matters of the religion, or fulfilling the needs of the believers. On the other hand, these supernatural effects can be a source of blame and evil if it was used to assist in transgression and evil, such as what occurs by sorcerers and evil people.

What was neither from the first or the second group, and just assisted the one they occur to in fulfilling his needs in a permissible manner would be judged by the way it was used. Thus if it was used for good then it becomes praiseworthy and if used in evil it becomes blameworthy [30].

Defining al-Karamah: Al-Karamah linguistically: is from the root Ka-ru-mah, or Kar-ramah or Akram.
And (the Kaaf, and the Raa’, and the Meem – three letters in the Arabic language -: are a true root, which have two doors/meanings [associated with it]; the first: refers to the honor of the thing within itself, or the honor of the thing among Creation) [31].

It appears that the Karamah from the first door comes from the honor it has in itself, and [the one it occurs to] is honorable in the second manner because of his high level with the Creator and among other creations too.
Al-Karamah is from Karam or honor, and is the opposite of wickedness or evil [32], and al-Karamah is to honoring, as obedience is to obeying [33].

Now religiously: we find that the term Karamah was not used in either the Book of Allah, the Sunnah of his messenger, or the words of the companions. We find that Allah – All Mighty – called it an Ayah (a sign or proof) after mentioning the Karamah of the People of the Cave when the sun declined to their right when it rose, and turned away from them to the left as its sets, He said: [This is one of the Ayat (proofs, evidences, signs) of Allah] [Al-Kahf 18:17]. Verily, this sign was a proof and evidence of the ability of Allah – All Mighty-, and is an indication of the honor of the People of the Cave. It was called a Karamah (Thaumaturgic gift) to distinguish between it and a Mu’jiza (Miracle – usually reserved for Prophets). This distinction in terminology was developed by later scholars [34], but became widely used, until it became the terminology used by the majority of scholars.

Thus whenever we see an event that in not normal, we look at the one which it occurred to; if he was a righteous pious believer, and that supernatural event was something that could be possible to occur by the hands of a Wali: we would count such a thing as a Karamah. In this manner we can define Karamah as: (a supernatural event that Allah permits to occur at the hands of a Wali – not a Prophet – whether the Wali realizes it or not) [35].

From the previous definition we see that there are several conditions for the Thaumaturgic gift (karamah), and they are:
1 – The occurrence of a supernatural event.

2 – Its occurrence on the hands of a Wali (Righteous believer), otherwise it won’t be considered a Karamah, but a gradual movement towards punishment (Istidraaj).

3 – That the Wali is not a Prophet.

4 – That this supernatural event is something that is fit to be a Karamah to that Wali, so it does not consist of any sins or falsehood [36].

It is not one of the requirements of the Karamah that it occurs without a challenge, or to prove a point, or to fulfill a need [37], or the realization of the Wali to it.

The difference between a Thaumaturgic Gift (Karamah) and a Miracle (Mu’jizah): The Karamaat of Awliyaa’ is similar to Miracles of Prophets, but their major difference is in their level.

These differences can be made clear with the following points:
Firstly: The Karamah could never reach the level of the miracle [of a Prophet], in a similar way that the Awliyaa’ (Saints or Pious Believers) could not reach in status of Prophets. Prophets have their Major Miracles that could not appear for anyone else whether saints or devils, and it is a proof of their Truthfulness. Ibn Taimiyah – May Allah shower him with mercy – said: (The Karamat of anyone can never reach the level of the miracles of Prophets) [38].

However, there are some other supernatural events that are minor, and are not used solely as proof to the Truth of the Prophets. These (minor ones) are the ones that could be similar to what could appear to the Awliyaa’ as an honor to them, and [when it appears to a Prophet] is also a sign to the believers of truthfulness of the Prophet that they followed. So the miracles of this level, that could appear to both Humans and Jinn, is not used solely as a sign of the Prophet, since Allah has supported his Prophets with other Great miracles that would never appear to (and is out of the reach of) other humans or jinn [39]. This by the grace of Allah is a clear rule to distinguish between a miracle and a karamah, and is proven by the words of the Prophet [Peace be upon him]: Every Prophet was given miracles because of which people believed, but what I have been given, is Divine Inspiration which Allah has revealed to me. So I hope that my followers will outnumber the followers of the other Prophets on the Day of Resurrection [40].

(What is meant is that every Prophet was given a sign (miracle) or more to make those who witness it believe because of it) [41].

And by this rule it becomes clear the flaw in the claim of some people, that anything that appeared as a miracle to a Prophet can also appear as a Karamah of a Wali [42].

Secondly: That a miracle occurs to a prophet along with a claim to Prophethood, which is not the case for the Karamah of a Wali.

Thirdly: Miracles are from the signs of the truthfulness of the prophet and of Allah’s support for him, and it comes to fulfill the needs of the people and for their guidance, and occurs to prophets who know that it will happen, just as they have to show it especially if people believing depended on it. And all these are not conditions for a Karamah.

The difference between a Karamah and Devilish Situations (Ahwaal Shaytaniya, unnatural events based on works of devils): Once we have realized the relationship between the Miracle and the Karamah, and that they come from the same base, and then we used the Prophethood to distinguish between it (the miracle) and the Karamah and the Devilish Situation [43], then differentiating between the Karamah and the Devilish Situation would become easy and can be pointed out in these points:

1 – Karamaat are caused by the true closeness to Allah –All Mighty- and comes from Faith and Piety [44], thus supernatural events that occurred for someone with no Faith or Piety, would be from the devil.

[Imam] Al-Shafi’ee –May Allah have mercy on him- said: (If you see a man walking on water, or flying in the air, do not be deceived by him until you have examined his actions through the Book [of Allah] and the Sunnah) [45].

And from the beautiful reflections of Abi Yazid Al-Bastamy is his saying: (Allah has many creations, that walk on water, yet have no value in the sight of Allah, so if you see someone who was given from the Gifts that makes him fly, do not be deceived by him until you see how he is when it comes to the Orders [of Allah] and His Restrictions, His boundaries and His Laws) [46].

2 – Karamaat are based on Truthfulness, as opposed to these other [devilish] supernatural events that are based on lies and falsehood. [Allah –All Mighty- says in the Quran]: [Shall I inform you (O people!) upon whom the Shayatin (devils) descend? * They descend on every lying, sinful person] [Ash-Shu’ara 26:221-222].

3 – The Devilish (supernatural) events in reality are normal actions of the Jinn and Human, which the devils do outside the sight of Humans; from moving something to a different place or killing or harming and the likes. However, they cannot change something from a reality to a different reality, or do anything that are only within the capabilities of the Lord –the one and only-, or even within the capabilities of His angels. These devilish events can’t even reach the level of making water increase in quantity, such that it [in reality] becomes in itself more then it was before [47].

4 – Karamaat are grants from Allah, however these Devilish situations or unnatural events can occur through learning them, training, calling upon the Jinn and Devils, and coming close to them [48].

5 – Those close to Allah (the Awliyaa’) try as much as they can to hide their Karamahs, and do not pay much attention to it, and realize that it is a gift from Allah that they should thank Him for it, and fear that it might be a trial that they would fail in, and whoever this was his case would never use his Karamah as a field for competition, where he would show-off his Karamah, and belittle the Karamat of others … On the other hand, the people that use the devilish events are the exact opposite. They never show these events –in most cases- except in the presence of others, and they challenge one another with it aiming to show-off their abilities with deception and trickery [49].

6 – The Karamat of Awliyaa’ is something that is proven by the Texts, and has occurred to righteous people, as opposed to these satanic events that can be nullified and abolished through Remembrance (Zikr) or through Quranic recitation.

And how different is the thing that weakens through recitation of the Quran and its effect disappears or deteriorates, and the thing that becomes stronger through the recitation of the Quran, and increases in light [50]!

Ilhaam (Inspiration) and Farasah (Pure intuition or insight) are from the Karamaat of Awliyaa’: Linguistically Ilhaam refers to encompassing something, and from this comes the meaning: placing something in the heart and encompassing it, Allah –All Mighty- says: [And He inspired it to what is wrong for it and what is right for it] [Al-Shams 91:8] [51]. Ilhaam (inspiration) is (something that falls in the heart, so that the heart is comforted by it, and is something Allah favors few of his chosen servants by) [52].

The Inspired one is the one whose assumptions about things are true, the angels speak from his tongue such that he speaks out the truth even without a plan from him, and this is called Mukashafah (visions).

(The True Mukashafah (vision): is knowledge that Allah the Exalted places in the heart of his slave, by which he sees things that might not be known to others …) [53].

The proof of this Ilham (inspiration) is what the Prophet [peace be upon him] said: (Among the nations who lived before you, there were men who used to be inspired with guidance [though they were not prophets], and if there is any of such persons amongst my followers, it is 'Umar) [54].

This inspiration is an opening from Allah the Exalted to one of his believing servants, which coincides with the truth that was revealed in the book of Allah, or on the tongue of His messenger [peace be upon him], like the (good) dream (Ru’ya) which is a form of vision where the one sleeping can see something that hasn’t happened yet. Which attests what Prophet Muhammad said: (I heard Allah's Apostle saying, "Nothing is left of the prophetism except Al-Mubashshirat." They asked, "What are Al-Mubashshirat?" He replied, "The true good dreams (that conveys glad tidings).") [55].

This inspiration –with its great status- could never come to complete a deficiency in the religion, nor can it come to bring a new ruling, just as is the case with the good dream; So whoever sees Prophet Muhammad [peace be upon him] in a dream, and he (the Prophet) orders him to do something, he must first see its ruling in the religion. That is because (anyone that ever gets a vision would never be better than ‘Umar, thus whoever gets a vision has to adhere to the way of ‘Umar in the manner he adhered to the Book of Allah and the Sunnah that Prophet Muhammad came with, not making the rulings of the religion secondary to the “visions” that he gets) [56].

An example of this inspiration is what happened to Abu Bakr [May Allah be pleased with him] in his position to fight the Apostates, when many of the companions disagreed with him, so he replied: (By Allah, I will fight him who discriminates between Zakat and prayers, for Zakat is the Compulsory right to be taken from the wealth By Allah, if they refuse to give me even a tying rope which they use to give to Allah's Apostle, I would fight them for withholding it.") [57], until Allah opened the chest of the companions to what Abu Bakr saw as the truth. Similarly when Abu Bakr sent the army of Usamah that was set up by Prophet Muhammad [peace be upon him] before his death.

‘Umar [May Allah be pleased by him] also said: I agreed with my Lord in three things; I said, ‘Messenger of Allah, if only we were to take the Station of Ibrahim as a place of prayer,’ and there was revealed, ‘… and take the Station of Ibrahim as a place of prayer.’ (Quran 2:125). I said, ‘Messenger of Allah, both good and bad people come to visit your home; if only you would order your wives to wear hijabs,’ and the ayah of the hijab was revealed. The wives of the Prophet [peace be upon him] united in jealousy, and so I said, ‘Perhaps his Lord, if he divorces you, will give him in exchange wives better than you, …’ and then Allah revealed: ‘It may be if he divorced you (all) that his Lord will give him instead of you, wives better than you …’ (Quran 66:5)’ [58].

And from his inspirations is his stance towards the prisoners of Badr.

Farasah (intuition or insight): is used in the language to refer to two meanings, one of them is more specific than the other, and they are:

1 – Knowledge of Affairs, and experience in situations, through a deep observation of them.

2 – Skill in viewing what is clear and what is the hidden about different situations [59].

Thus Farasah (intuition or insight) can be defined in the religious aspect as: Light that Allah throws into the heart of the believer who is adherent to the Sunnah of Prophet Muhammad [Peace be upon him], in which He [Allah All Mighty] makes it clear to the believer what might be unclear to others, using signs that are clear [to everyone], which he uses to arrive at a correct conclusion, without leaving the religion’s commandments.

This intuition and insight is (dependent on someone’s Faith and Piety, so whoever was higher in faith would have a greater Farasah [or insight]) [60] (so whoever plants Faith in the plains of his pure heart, and irrigates this plant with the water of sincerity, truthfulness, and adherence [to the commands of Islam], some of the fruits of this would be Farasah [intuition/insight]) [61].

The reason behind this is (that this intuition was developed due to his closeness to Allah –all Mighty- since the heart when it comes close to Allah the barriers that might be between him and the realization of the Truth would be removed, and he would see the light clearer as he come closer to Allah, and this light would light the way for him based on his closeness to it, so he would see by it what someone who is further away would not see), as was discussed in the hadith of the Awliyaa’ mentioned earlier, and (this is not from the knowledge of the unseen, rather the Knower of the unseen (Allah all Mighty) placed the truth in the heart of he who is close to him) [62].

And from the benefits of this Farasah (insight):
1 – Benefiting from sermons, reminders, and events. Allah said – after mentioning the story of the people of Lot - : [Surely, In this are signs for the Mutawasimeen] [Al-Hijr 15:75] i.e. those who see, understand, and learn the lessons from the Signs of Allah.

2 – Precision when making rulings between people especially for judges, which leads to preserving people’s rights, and achieving a general benefit which the religion wants to create [63].

3 – Assigning those worthy to their proper positions, for the overall benefit of society.

4 – Overseeing certain events before they happen which allows for taking the necessary precautions to removes evil, and eliminates any possible damages.

And from the examples of this Farasah (intuition and insight): is what happened for ‘Umar when (people from Mazhaj entered to him, and among them was Al-Ashtar Al-Nakh’y, so he (‘Umar) looked directly at him and said: Who is that? They said: He is Malik ibn Al-Harith. So he said: What is the matter with him, May Allah curse him? Verily, I see a great calamity that will befall the Muslims from him.

Similarly what happened to ‘Uthman ibn ‘Afaan –May Allah be pleased with him- when a man entered to him, after staring at the beauty of a woman in the street on his way to ‘Uthman. So ‘Uthman said when the man entered: [why] would one among you enter on me, when the signs of adultery can be clearly seen on his eyes?! So I said [amazed at his intuition]: Is this a revelation after Prophet Muhammad –Peace be upon him-? So he replied: No, rather it is an insight, and a proof, and a true Farasah) [64].
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(1) Mu’jam Maqayees al-Lu’gha, 6/141, see: al-Qamoos al-Mu’heet, p. 1732, Mukhtar al-Sahah, p. 736. (The first Saahib meaning the owner, and the second meaning the companion)
(2) Mufradaat Al-Faaz al-Quran, al-Raa’ib al-Asfahaani, p.885
(3) Taysir al-Kareem al-Rahman fee Tafseer Kalam al-Manaan, al-Shaykh ‘Abdulrahman al-Sa’dee, p. 120
(4) Jami’ al-‘Uloom wa al-Hikam, 2/336
(5) Fath al-Bari, 11/342
(6) Refer to: Jami’ al-‘Uloom wa al-Hikam, 2/335-337, and al-Furqan, p. 22
(7) Refer to: Awliyaa’ Allah ‘Uqalaa’ Laysu Maganeen (Those close to Allah are sane, not crazy), ibn Taimiyah: 21, 22
(8) Refer to: Muqadimat Tahqeeq Karamaat Awliyaa’ Allah by al-Lalakaa’y, by Ahmad Saa’d Hamdan. P. 7
(9) Narrated by Bukhari, al-Fath, 11/348 349
(10) al-Furqaan, p. 9, 30
(11) Narrated by al-Tirmizi, hadith/3682, and its authentic
(12) See: Al-Furqaan, p 48, 59, and what follows
(13) Narrated by al-Bukhari, hadith/7352
(14) Al-Risalah Al-Qushairiyah: 520-521, See: 667
(15) Al-Ta’reefat, p. 310
(16) See: Taqdees Al-Ashkhaas fee Al-Fikr Al-Sufi, Muhammad Ahmad Loh: 1/55, 93
(17) Al-Tabaqaat Al-Kubrah, 2/87
(18) Previous reference
(19) Al-Tabaqaat Al-Kubrah, 1/10
(20) Al-Ibreez min Kalaam Sidy Abdulazeez, Ahmad ibn Al-Mubarak, 175, copied from Taqdees al-Ashkhaas, 1/75
(21) See: Al-Tabaqaat Al-Kubrah in the story of Abu Al-Mawahib Al-Shazli, where he mentioned for him several meetings, 2/67, 81, 75
(22) See: Taqdees Al-Ashkhaas, 1/79, and what follows
(23) Previous Reference, 1/203, 204
(24) Previous Reference
(25) Previous Reference, 2/107
(26) Previous Reference, 2/136
(27) Al-Mu’jam Al-Waseet, p 635
(28) See: Al-Nubuwaat by ibn Taymiyah, 34, 35
(29) See: Al-Safadiya: 183, and Qaa’dah fee Al-Mu’jiza min Al-Karamaat: 8, both by Ibn Taymiya, and Sharh Al-Tahawiya by Ibn Abi Al-‘Izz: 2/746
(30) See: Al-Nubuwat: 27, 28, and Sharh Al-Tahawiya: 2/747
(31) See: Mu’jam Maqayees Al-Lu’aah (Karam)
(32) See: Al-Qaamoos Al-Muheet (Karam)
(33) See: Lisaan Al-‘Arab, (Karam)
(34) See: al-Nubuwaat, p. 15, and Qa’idah fee al-Mu’jizat wa al-Karamaat, p. 7
(35) A definition borrowed from the book: Taqdees Al-Ashkhaas, Muhammad Ahmad Loh, 2/278, 288
(36) See: Al-Muwafaqat by Al-Shatebee: 2/278
(37) See: Al-Nubuwat, p. 18, 19, and Sharh Al-Wasitiyah, by Haraas 168, and Al-Fatawa, 11/274
(38) Al-Nubuwat, p.4
(39) See: Al-Nubuwat, p. 333, 335, and Al-Muwafaqat by Al-Shatebee: 2/259, 262
(40) Narrated by Al-Bukhari, hadith/4981, Al-Fath, 8/618
(41) Al-Nubuwat, p. 4
(42) And this is what is held by the majority of the Asha’irate, as will be mentioned
(43) As was done by Ibn Taymiyah – May Allah have mercy on him -, See: Mawqif ibn Taymiyah min Al-Tasawuf, Dr. Ahmad Banani, 232
(44) See: Al-Muwafaqat: 2/272, Al-Nubuwat, p. 20
(45) Tafseer ibn Katheer, Qaa’ida fee Al-Mu’jizaat wa Al-Karamaat
(46) Seyar A’laam Al-Nubala, 13, 88, and Al-Hielya: 10/40
(47) See: Al-Nubuwat, p. 20, 23
(48) See: Taqdees Al-Ashkhaas, 2/283
(49) See: previous reference, 2/283, and Al-Fatawa, 11/295
(50) See: Taqdees Al-Ashkhaas, Muhammad Ahmad Noh, p. 285
(51) Mu’jam Maqayees Al-Lugha, ibn Faris, from the root (Lahm), 5/217
(52) Mu’jam Al-Waseet, several authors, root (Lahm) 2/742
(53) Madarij Al-Saalikeen, 3/233
(54) Narrated by Al-Bukhari, hadith/3689
(55) Narrated by Al-Bukhari, hadith/6990
(56) Ibn Taymiyah, in Al-Fatawa, 13/74, and see: Al-Muwafaqaat: 2/272
(57) Narrated by Al-Bukhari, hadith/6925, and Al-‘Inaaq: is the daughter of a goat, and it is the Sakhlah
(58) Narrated by Al-Bukhari, hadith/4483
(59) See: Al-Mu’gham Al-Waseet, the root (Fars), 2/681
(60) Madarij Al-Salikeen, 2/504
(61) See: Previous reference, 2/515
(62) Al-Ruh by Ibn Al-Qayim, p. 532
(63) See: Al-Turaq Al-‘Hakimiyah, by ibn Al-Qayim: 32, 33, 37
(64) Al-Ruh by Ibn Al-Qayim, p. 532, 537, and see: many other examples in: Al-Turaq Al-Hakimiya, p. 33 and what follows

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Pengertian "Makna Zhahir"

Bismillah
Alhamdulillah, was-salatu was-salamu `ala Rasulillah,


When speaking about the Quranic or hadith texts that include the attributes of Allah, we often see the word “dhahir“,
which is translated in English to mean “literal“.

That actually isn’t a completely correct translation of the word, because “literal“ means “Haqiqi” or “Haqiqah” in Arabic, which is the opposite of “Majaz” or “Majazi” = figurative, metaphorical.

While “dhahir” can be the “Haqiqi” or “Majazi” meaning (literal or figurative), depending on the context it is in, and it is the opposite of “Ta’wil“.

I believe that the reason why the word “literal” is used when translating the word “dhahir”, is because there isn’t an English word that has the exact same meaning as “dhahir” ?

or the one who translated it first used that term, which is sometimes what a dhahir of a word is, but not always, so people kept on using it, wallahu a’lam.

The important thing is to understanding exactly what the definition-meaning of dhahir is in definition of scholars of Islam, regardless of what word is used for it in English.

The following is written by a brother, may Allah reward him, that should make it clear what “dhahir” means, its definition, insha Allah.

=================================

The question is, what does the term: dhahir mean?
Ibn Qudama says in Rawdhat al-Nadhir (2/25 with Ibn Badran’s comments):





القسم الثاني الظاهر وهو ما يسبق إلى الفهم منه عند الإطلاق معنى مع تجويز غيره وإن شئت قلت ما احتمل معنيين هو في أحدهما أظهر

‘The second type: al-Dhahir (literal), and that is the meaning that comes first to the mind when uttered, while other meanings might also be possible. If you wish, you may say: That which has two possible meanings, one of them more obvious than the other’
Ibn Badran al-Dimashqi al-Hanbali says in his Madkhal (p.
187, al-Turki’s edition):





اعلم أن اللفظ إما أن يحتمل معنى واحدا فقط أو يحتمل أكثر من معنى واحد والأول النص والثاني إما أن يترجح في أحد معنييه أو معانيه وهو الظاهر

‘Know, that the word may either only have one meaning, or more than one meaning.
The first type is called al-Nass. The second type, is the obvious of the two
or more meanings, and that is the dhahir.’
To give you an example of a dhahir; If one says:

‘He went to the training camp and met the Lion’
The dhahir of this is that he went to the training camp and met someone brave
and courageous, because this is what comes first to the mind.

The less possible meaning is that met a four legged predator called ‘Lion’, and
the reason why it is less possible because it is assumed that Lions aren’t
usually located in training camps, and they are not domestic enough to meet and
have a cup of tea with human beings.




……

Often people do not understand the concept and think that literal (dhahir) meaning is the other meaning, i.e. he actually met a four legged predator; and they have completely misunderstood the concept of dhahir, or literal in Usul al-Fiqh.

..…..


Ibn Qudama says in Dham al-Ta’wil:

فإن قيل فقد تأولتم آيات وأخبارا فقلتم في قوله تعالى ( وهو معكم أين ما كنتم ) أي بالعلم ونحو هذا من الآيات والأخبار فيلزمكم ما لزمنا قلنا نحن لم نتأول شيئا وحمل هذه اللفظات على هذه المعاني ليس بتأويل لأن التأويل صرف اللفظ عن ظاهره وهذه المعاني هي الظاهر من هذه الألفاظ بدليل أنه المتبادر إلى الأفهام منها وظاهر اللفظ هو ما يسبق إلى الفهم منه حقيقة كان أو مجازا

‘If it is said: ‘You made ta’wil of verses and reports, for instance, you said
with respect to Allah’s statement: ‘He is with you wherever you are’, meaning:
with His knowledge, and the like of these verses and reports, and therefore,
your arguments are as much applicable to you as us.
We say: We did not make ta’wil of anything, for to hold such texts in these
meanings is not at all ta’wil, because ta’wil is to change the meaning of a
word from its dhahir, and what we say here is the dhahir of the wording, that
is, what comes first to the mind from that text, irrespective of whether it
is haqiqa or majaz.’




============================ end of quotation ============

and Ta’wil means: The diversion of an expression from the preponderant (or apparent) interpretation to the outweighed interpretation. would be the opposite, choosing the less obvious-apparent meaning.

Ta’wil means to choose the non apparent, less obvious meaning of the word over the apparent, obvious (dhahir) meaning and that differs depending on the context.

for example regarding the word “ma’a” مع = with.

1_ Ali is with Ahmad in the living room.

Now, with no doubt, we understand from this that Ali is with Ahmad physically,
this is the “dhahir” meaning of ma’a in this sentence > “with” physically.

2_ Ali reads a thread posted by Ahmad in an Islamic forum asking members to
join a team of translators to translate some books into English.
so Ali responds and says, “I am with you” (ana ma’akum)

Now, would you understand from the second statement that Ali is with them phyiscally? or would you understand that he means with his help?

so the “dhahir” (apparent-obvious) meaning of ma’a in the second one would be “with his help” and not phyiscally.

In the first example, the “dhahir” meaning was the “haqiqi” (literal) meaning, while in the second example, the “dhahir” meaning is the “majazi” (figurative, metaphorical) meaning of the word.

conclusion: The “dhahir” (apparent) meaning is what first comes to your mind, and it differs depending on the context it is in.

Ta’wil is to look for another meaning for the word that is not the apparent one.

like that ayah “qal ya Ibleesu ma mana’aka an tasjuda lima khalaqtu bi-yaday ” (Sad:75)

The apparent (dhahir) meaning of “yaday” in this context is the attribute of yad (hand), first thing comes to the mind is= the attribute of the essence, the hand (yad), but the ta’wil is to reject the dhahir meaning of it and look for other meanings that are not apparent and interpret
the word to mean that non apparent, less obvious meaning.

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