18 - One page 168, he writes:
"It is claimed that awliya', dead or alive, miraculously help whomever they wish. People implore and ask help from them when they are in distress. They go to their graves and want to be relieved of their troubles. They think that the dead will work karama. They call the dead with such names as abdal, nuqaba', awtad, nujaba', the seventies, the forties, the sevens, the fours, qutb and ghawth. Ibn al-Jawzi and Ibn Taymiyya proved that it was false. It means to oppose the Qur'an. The Qur'an refutes the idea that awliya', alive or dead, can do anything. Allah is the Maker of everything. Others cannot do anything. Many ayats state that there is no feeling or activity in the dead. The dead cannot do anything for themselves and never for others. Allah informed that souls are near Him. But, as for these zindiqs, they say, 'Souls do freely whatever they wish.' Their claim that they work karama is a lie, too. Allah grants karama to the wali whom He wills. It is not with the wali's wish. It is uglier to ask them for help when one is in distress. Prophets, angels or awliya' cannot do anything bad or good to anybody. It is permissible to ask living people for material things. But no one else but Allah is to be entreated for immaterial, invisible things. It is polytheism for sick people or for those who are in danger of being drowned or the poor to ask prophets, souls, awliya' or some other creatures for help. Calling these 'karamat' is like idolaters' naming marvels. Allah's awliya' are not so."
On page 299, he says:
"If someone says that he is a wali and knows what is hidden, he is the wali of Satan, not of Allah. Karama is something which Allah produces in the hands of His pious servants who can attain it by praying or 'ibada. The wali's power or will does not affect it. Awliya' do not say that they are awliya'. They fear Allah. As-Sahaba and Tabiin were the highest awliya'. Yet, they did not say that they knew the ghaib. They used to weep out of fear of Allah. Tamim ad-Dari would not sleep because he feared Hell much. The Surat ar-Rad explains how awliya' are. Such mutasawwifs can be called awliya'."
First of all, we have to say that he wrote the truth of the matter in this last quotation. We wish he had not said that asking awliya' for help and prayer in tombs was polytheism, and how nice it would have been if he had not said that it was necessary to demolish the domes. He scatters poison between the true writings of his. He raises discordance among Muslims.
The following is an explanation of the true meanings of wali and karama, as derived from the many letters of al-Imam ar-Rabbani's (rahmat-Allahi ta'ala 'alaih) Maktubat:
"Karama is true. It means keeping away from polytheism, attaining marifa and deeming oneself nonexistent. Karama and istidraj should not be mistaken for each other. To wish to possess karama and kashf means to love someone other than Allah. 'Karama' means 'qurb' (nearness) and 'marifa.' The frequent occurrence of karama is due to more ascent and less descent on the way of tasawwuf. Karama is for strengthening yaqin. A wali who has been blessed with yaqin does not need karama. Karama is of no value when compared with the state of the heart which has got used to dhikr. There may be mistakes in a wali's kashf. The place where kashf takes place is the heart. Genuine kashf is not of the imagination, and it takes place in the heart through ilham. Kashfs mixed with imagination are not dependable. The kashfs of awliya' are reliable if they are congruous with Islam. If not so, they are not to be trusted. The kashfs and ilhams of awliya' cannot be taken as proofs or documentary evidences by other people. However, what a mujtahid said is a document for the followers of his madhhab. The possession of kashf and karama does not indicate the highness of the spiritual status. Kashfs and tajallis occur to the wayfarers on the way of tasawwuf. Those who have reached the end of the way are in amazement and busy with 'ibada. One should come with a bowed neck in modesty to a wali so that much benefit can be obtained. Much benefit can be acquired if one puts on himself the clothes of awliya' modestly and respectfully. Allahu ta'ala protects His awliya' from committing grave sins. Some awliya' were seen far from the place where they lived. It was the appearance of their souls in their bodily forms. Awliya' are not protected from small sins, but they are soon awakened from ghafla, and they make tawba and do pious deeds and ask for forgiveness. Awliya' beckon people both to the evident orders of Islam and to the secret, subtle knowledge. Some awliya' did not descend back to the world of causes. They are not aware of the excellences of prophethood, and they are not helpful to the people. They cannot supply faid. Most awliya' had the excellences of wilaya. For example, qutbs, awtad and abdal were so. They are able to bring up the youth with 'Ali's (radi-Allahu ta'ala 'anh) help.
"The superiority of the status of awliya' is proportional to the degree of Allahu ta'ala's love for them. Wilaya is the state of having attained to the zills (shadows, images, see next paragraph). Awliya' love and enjoy only the shadows. Wilaya is the shadow of nubuwwa (prophethood). One should take wilaya as wudu' (ablution) and nubuwwa as salat. Wilaya means purification from bad habits. A wali does not have to know that he is a wali. It is not a defect for the wali if he is granted wilaya without being made aware of it. To be a wali, it is necessary to expel the love for this and the next world out of the heart. It is good to be fond of the next world, this being one of the excellences of prophethood. There exist in man ten latifas, ten faculties from the spiritual world. The superiorities of wilaya and prophethood occur on these ten latifas. Wilaya means fana' and baqa'. It means to detach the heart from this world and to attach it to the hereafter. Wilaya cannot be comprehended through intellect or logic. Wilaya means nearness to Allahu ta'ala, and it is bestowed on those who have driven out of their hearts the thought of creatures. Throwing the thought of creatures out of the heart is called fana'. All excellences of wilaya are to be obtained by obeying Islam. And the excellences of prophethood are given to those who obey also the inner subtleties of Islam not known by everybody. The excellences of prophethood is not the prophethood itself. The kashfs and ilhams occurring to those who, passing all the degrees, have reached the end of wilaya happen to be in complete accordance with the knowledge drawn from the Nass, that is the Book and the Sunnat, by the scholars of Ahl as-Sunnat. Half of the progress in wilaya is upwards and the other half is downwards. Many people supposed that the upward progress was of wilaya and said that the downward progress was of prophethood. In fact, the descent is also of wilaya as the ascent is. Wilaya consists of jadhba (attraction) and suluk (progress by endeavoring), which are the two main corner-stones of wilaya but non-essential for the excellences of prophethood. The last rank in the wilaya is the degree of 'abdiyya (slavery to Allahu ta'ala). There is no further rank higher than this rank. Awliya' are directed towards Allahu ta'ala. However, with the excellences of prophethood, there are directions both towards Allahu ta'ala and khalk (creatures, human beings), and these two [directions] do not harm each other. Although the nafs of awliya' has become mutmainna (tranquil), the materials of the body are still needy and wishful.
"Wilaya is of five degrees. Each degree corresponds to the exaltation of one of the five latifas and is related to the path of one of the prophets called Ulu 'l-'azm, the first degree being related to the path of Adam ('alaihi's-salam). The wilaya of a prophet at the first degree of wilaya is more valuable than the wilaya of a wali of the fifth degree. The nafs should be annihilated to reach the highest degree of wilaya called wilayat khassa. The order 'Die before you die!' points to this annihilation. Wilaya is either khassa (special) or 'amma (common). Wilayat khassa is Muhammad's ('alaihi 's-salam) wilaya. And among his umma, those awliya' who follow him may attain to this wilaya, which is complete fana' and mature baqa'; the nafs is annihilated and resigns itself to Allahu ta'ala and Allahu ta'ala is pleased with it. The highness of wilaya does not depend on the degrees or the succession of the five latifas. One who has attained the wilaya of the latifa akhfa which is the highest, is not necessarily superior to the awliya' of wilayas of other latifas. The superiority of wilaya is measured by nearness or farness to the Origin ('Asl). A wali who has attained the wilaya of the latifa qalb, a latifa of lower degree, if closer (Qarib) to the Origin, is higher than the wali of the latifa akhfa but who has not come as close to the Origin as the former has. A wali who has attained Muhammad's ('alaihi 's-salam) wilaya is secured from being dismissed. Walis of other degrees are not secured and are in danger. Wilaya can be obtained only by the annihilation of qalb (heart) and ruh (soul). But this in its turn requires the annihilation of the other three latifas. The wilaya of a wali is called wilayat sughra (minor wilaya), and that of a prophet is called wilayat kubra (major wilaya). Wilayat sughra continues until the end of the progress in anfus and afaq. In wilayat sughra, there is no way of escape from error and illusion. It is the other way round with wilayat kubra. Wilayat sughra begins after passing beyond the originals of the five latifas outside the 'Arsh and ends after passing the zills (shadows, images) or appearances of Allahu ta'ala's Attributes which are the originals of the above-mentioned originals. Wilayat sughra takes place in afaq and anfus, that is, the creatures outside and inside man. In other words, it takes place in zills or images. Those who reach the end of this part of the way attain to the tajalli al-barqi, that is, tajallis (appearances) like instantaneous lightning. Wilayat kubra takes place in the originals of these images and is a progress closer to Allahu ta'ala. The wilaya of prophets is of this kind, and its tajallis are continuous. Wilayat sughra consists of jadhba (attraction) and suluk (progress by endeavoring). Attaining to the perfections of wilaya is possible by suluk, the qalb's dhikr, muraqaba (meditation) and rabita. However, the progress in the perfections of prophethood is attained by reciting the Qur'an al-karim and performing salat. For further advancement, there is no means left, but it is only by Allahu ta'ala's favor and benevolence that one may make further progress. One cannot go out of Islam however far one might advance. All the virtues of wilaya that have been attained will be ruined if there is any slackness in obeying Islam. It is through love and affection that one can advance beyond this point. Love and affection are different from favor and benevolence. Even the wilaya of prophets is inferior to their prophetic perfections. The Wilayat al-Muhammadiyya has brought together the wilayas of all the prophets in itself. Attaining to the wilaya of a prophet is equivalent to attaining a part of this wilayat khassa. The superiority of a wali is as great as his downward progress. His batin, that is, his qalb, ruh and other latifas, has been separated from his zahir, that is, his sense organs and mind. The ghafla state of his zahir does not confuse his batin. A wali can never attain to the status of a prophet. A wali may be superior to a prophet in one respect, but that prophet has an overall superiority over the wali. A wali may commit a venial sin but soon he repents and begs for forgiveness and he is not dismissed from his status of wilaya. The thing sought for in the way of tasawwuf is beyond fana' and baqa', tajallis and zuhurs, shuhud and mushahada, words and meanings, knowledge and ignorance, names and attributes, and imagination and wisdom.
"The murshid or rehber is the wasita who guides one to Allahu ta'ala. The more a disciple loves his rehber, the more faid he receives from his rehber's heart. The rehber is the vehicle and the tenor (purpose) is Allahu ta'ala. Al-murshid al-kamil is like a suction pump; on the one side, having descended to the stage of qalb, he is connected with the ruh, and, on the other, he has a connection with the nafs. He conducts the faid and marifa from the ruh to his disciples through the nafs. Anyone who hurts or does not believe the rehber cannot attain the true faith. [This is why the Wahhabis remain deprived of Allahu ta'ala's faids and ma'arif.] It has been declared, 'A dog is better than you if your heart is not broken by the one who offends your rehber.' Progress is impossible if there is any wavering in believing and trusting the rehber. There is no medicine for such wavering. For receiving faid from a rehber without his tawajjuh, it is sufficient only to love him. The iman of those who are in the presence of a rehber gets stronger and a desire to obey Islam rises. His words, hals, actions and 'ibadat are totally congruous with Islam; the one who follows and obeys him will have obeyed Rasulullah. He who is not so cannot be a rehber. [Those who are not on the right path and pass themselves off as rehbers, though they are not true ones, will mislead and harm their disciples.]
"Tasawwuf means to follow in the footsteps of Rasulullah (sall-Allahu ta'ala 'alaihi wa sallam). Different paths have appeared as a result of [the differences in] men's nature. The purpose of tasawwuf is to increase the ikhlas. A rehber is necessary on the way of tasawwuf. The Twelve Imams and 'Abd al-Qadir al-Geilani and those who were like them (rahimahum-Allahu ta'ala) were rehbers.
"There are two ways leading to Allahu ta'ala: the way of nubuwwa and that of wilaya. A rehber is not necessary on the nubuwwa way, which leads one to attain to the 'Asl (Origin). A rehber is necessary on the wilaya way. There are no such things as fana', baqa', jadhba or suluk on the way of nubuwwa. To make progress on the wilaya way, it is necessary to forget about everything [this world and the next] and not to set the heart upon them. As for the nubuwwa way, the next world need not be forgotten. Tasawwuf is the way of strengthening the faith and living up to Islam with ease. Tariqa and haqiqa are the servants of Islam. Tariqa teaches that creatures should be deemed nonexistent. Haqiqa teaches that Allahu ta'ala should be known as existent. Tariqa does not teach one to keep away from people or to shut oneself up in some nook but to perform al-amru bi'l-maruf wa 'n-nahyu 'ani 'l-munkar and jihad and to live up to the Sunnat."
Not one Islamic scholar has ever said, "I can perform miracles. I can make you attain to whatever you wish." Islamic scholars have tried to veil their karamat and struggled to disseminate Islam, the knowledge of the Qur'an al-karim and Hadith ash-Sharif. This writer, citing the wrong, heretical words of the heretics, munafiqs and zindiqs and unintentional misdeeds of ignorant Muslims, attacks the 'ulama' of Islam and the great leaders of tasawwuf and calumniates Muslims of the right path. He is endeavoring to misuse ayats and hadiths to affirm his lies. And this is the most inferior, disgusting and evil example of heresy. No Islamic scholars have ever said that He knew the Lawh al-mahfuz, either. Allahu ta'ala gives secret knowledge to His beloved servants whom He wills and selects. He grants them karamat. But, such beloved servants do not talk about karama to anybody. Karamat take place without their will.
It was said in a hadith ash-Sharif that munafiqs and fajirs might tell the truth. This hadith ash-Sharif predicted that the la-madhhabi would deceive Muslims by quoting ayats and hadiths. Allahu ta'ala promised that He would accept the prayers of those whom He loved. Therefore, Muslims, relying on this promise of Allahu ta'ala, believe that the prayers of Islamic scholars, who obey Islam and follow in the footsteps of Rasulullah (sall-Allahu ta'ala 'alaihi wa sallam), will be accepted. They beg those blessed human beings to pray and intercede for them.
We are ordered to say, "We ask Allah alone for help," in the Surat al-Fatiha. This ayat karima shows that no creatures can ever create anything, but only Allahu ta'ala can. Anyone who asks someone other than Allahu ta'ala to make something becomes a polytheist. This writer classifies men into two groups, the dead and the living, and writes that anyone who asks for help of those who are far away or dead becomes a polytheists, while he permits asking for material help from the living nearby. Thus, he opposes the Surat al-Fatiha and distorts the Qur'an al-karim, for, the ayat quoted above states that even the living nearby cannot be asked to make anything and that no one other than Allahu ta'ala can create anything. So, he must be a polytheist according to his understanding of the ayat.
In fact, Allahu ta'ala alone is the one who creates or makes everything. But, He creates everything through some causes. Ayats, hadiths and daily events are obvious proofs of this fact. Not only the learned but also the ignorant know this fact. And this is why the life in this world is called the 'alam al-asbab (the world of causes). For obtaining something, it is necessary to do the work which is the cause for that thing to be created. It is not in opposition to the Surat al-Fatiha to hold on to the means by which something is done. The hadiths, "There are ways of attaining everything. The way to Paradise is knowledge"; "The means for attaining maghfira is to please Muslims"; "One of the means which leads [one] to maghfira is to give food to a hungry Muslim"; "We do not ask help from a mushrik"; "Teaching knowledge causes grave sins to be forgiven"; "There is a medicine for every illness"; "Anyone who wants to strengthen his memory should eat honey," and "Drinking wine causes evil," indicate that Allahu ta'ala creates everything through some causes. Allahu ta'ala declared, "I taught Dhu'l-qarnain the reason for everything," in the Surat al-Kahf.
As we have mentioned in the preface of this book, every living and non-living thing, near us or far away, is the cause of an event or a reaction. In order for non-living things and animals to be a useful means for a person, he has to use them reasonably. For a person to be an intermediary for something, first he has to accept being an intermediary and then has to do some work or pray. His acceptance of mediation is either by his own realization of such a necessity or by being asked for mediation. That writer, like the Muslims of Ahl as-Sunnat, believes that non-living things and animals may be causes for Allahu ta'ala's creating, and he does not say that clinging to causes is polytheism. He believes that Allahu ta'ala will create what man expects of the means and also that a living human being nearby will help by praying if he hears the request for help. But he does not believe that people far away and the dead can hear and help by praying.
As it is seen, this writer, like Ahl as-Sunnat, believes that intermediaries are not creative. Thus he protects himself from being a polytheist. However, he departs from Ahl as-Sunnat by not believing that the people far away and the dead can hear and pray and that their prayer will be accepted. He calls Ahl as-Sunnat "mushrik" because they believe so. We will prove in the twenty-fourth article that the people far away and the dead can hear and the prayers of the pious servants of Allahu ta'ala are accepted. The following hadiths are quoted from the book Kunuz ad-daqaiq: "Prayers said for a brother-in-faith in his absence will not be refused"; "Prayers of the oppressed will be accepted"; "Prayers of the youth of my umma who do not commit sins will be accepted"; "Prayers of the father for the son are like the prayers of the Prophet for his umma"; "Prayers ward off evil."
The hadiths in the book Tanbih al-ghafilin say: "It will surely be accepted if a Muslim prays," and "The prayers of the one who eats a haram morsel will not be accepted for forty days." The hadith ash-Sharif quoted in Bostan declares, "Anyone who says three times the prayer, 'Bismi'llahi 'l-ladhi la yadurru ma'asmihi shai'un fi 'l-ardi wa la fi' s-sama'i wa huwa 's-sami' al-'alim', in the morning will be free from evil until the evening, and, if he says it in the evening, he will be free [from evil] until the morning." These hadiths indicate that the prayers of the pious and awliya' will be accepted. The writer of the book attacks this fact all along, saying that it is polytheism to beg Allahu ta'ala's beloved servants. How can one liken begging Allahu ta'ala's beloved servants and asking for their mediation to begging idols, who are Allahu ta'ala's enemies, and to asking idols to create the wishes? How can one confuse the right with the wrong! May Allahu ta'ala grant wisdom and a sense of justice to the la-madhhabi and guide them to the right path! May He redeem Muslims from this calamity! Amin!
The one who made up this mischief did great harm to Islam; now the ignorant sprinkle poison in Muslim countries. Muslims have to learn Islam correctly from the books written by the scholars of Ahl as-Sunnat (rahimahum-Allahu ta'ala) so that they will not be deceived by the la-madhhabi. Those who learn Islam correctly will not be taken in by their lies and will see that they are heretical separatists striving to disunite Muslims. The ignorant who do not learn Islam well will be taken in by their lies and slanders. Especially those who have fallen into their traps try to disseminate anti-madhhabism in their countries and mislead Muslims to calamity by translating their corrupt, poisonous books. Many hadiths foretold that these heretics would come about and have the characteristics of the Dajjal. It is openly stated in a hadith ash-Sharif that al-Mahdi (rahimah-Allahu ta'ala), after killing the Dajjal, will go to Mecca and Medina and put thousands of men of religious posts to the sword. Al-Imam ar-Rabbani (rahimah-Allahu ta'ala) annotated this hadith ash-Sharif in detail in Maktubat. If they had attacked the disbelievers and the heretical groups instead of Ahl as-Sunnat, the Muslims of the right path, they would have served Islam. Fortunately, serving Islam does not fall to the lot of those who demolish Islam.
A great scholar of Islam al-Qastalani (rahimah-Allahu ta'ala) wrote: "One of the karamat Allahu ta'ala has bestowed upon this umma is that there are qutbs, awtad, nujaba' and abdal among them. Anas ibn Malik (radi-Allahu 'anh) said that the abdal consists of forty persons. The hadith ash-Sharif quoted in al-Imam at-Tabarani's (rahimah-Allahu ta'ala) Awsat declares, 'There will always exist forty persons on the earth each of whom is blessed like Ibrahim ('alaihi 's-salam). It rains because of their baraka. Allahu ta'ala appoints another one when one of them dies.' Ibn 'Adi (rahimah-Allahu ta'ala) said, 'Abdal embodies forty persons.' The hadith ash-Sharif reported by Imam Ahmad (rahimah-Allahu ta'ala) declares, "There are always thirty persons among this umma each of whom is blessed like Ibrahim ('alaihi 's-salam)." The hadith ash-Sharif reported by Abu Nuaym (rahimah-Allahu ta'ala) in the book Hilya states, 'There exist some good people among my umma in every century. They are five hundred in number. Forty of them are abdal. They exist in every country.' There are many other hadiths on this subject. The hadith ash-Sharif reported as marfu' again by Abu Nuaym in Hilya declares, 'There always exist forty persons among my umma. Their hearts are like Ibrahim's ('alaihi's-salam) heart. Allahu ta'ala redeems His human servants from disasters for their sake. They are called abdal. They do not attain to that degree by performing salat, fasting or giving zakat.' Ibn Masud (radi-Allahu ta'ala 'anh) asked, 'Ya Rasul-Allah! By what means do they attain that degree?' 'They attain it by being generous and by advising Muslims,' said the Prophet. It was declared in another hadith ash-Sharif, 'The abdal among my umma do not curse anything.' Al-Khatib al-Baghdadi (rahimah-Allahu ta'ala) wrote in his book Ta'reekh al-Baghdad, 'The nuqaba' comprises three hundred persons. The nujaba' comprises seventy; the abdal forty; the akhyar seven and the 'amad represents four persons. There is one ghawth. When human beings need something, the nuqaba' pray first. If it is not granted [by Allahu ta'ala], then the nujaba' pray. And if not granted again the abdal, akhyar and 'amad pray sequentially. If all are not granted, the ghawth, whose prayer will certainly be granted, prays.' " [Translation of Al-mawahib al-ladunniyya, p. 512.]
As it is seen, the la-madhhabi writer denies the teachings of tasawwuf based on the hadith ash-Sharif and insists on deceiving Muslims by saying that the la-madhhabi are obeying the hadith ash-Sharif.
Denial of karamat is an evidence of ignorance and unintelligence in understanding the Islamic faith. The assertion that as-Sahaba had not been seen performing karamat is another vile and disgusting lie. Many valuable books report the hundreds of karamat each Sahabi had been granted by Allahu ta'ala. The karamat of fifty-four Sahabis, along with the eye-witnesses, are written in Yusuf an-Nabhani's (rahmat-Allahi ta'ala 'alaih) Arabic book Jami' al-karamat. Here are some of these karamat:
Sariya, the Commander of Muslims, engaged enemy Persians on a plain near Nahawand in 23 A.H. The Persian army was just about to encircle the Muslims. Just at that moment, the condition of the Muslim army was revealed by Allahu ta'ala to Hadrat 'Umar (radi-Allahu ta'ala 'anh), who was delivering a khutba on the minbar in the mosque in al-Madinat al-Munawwara. During the khutba, he called, "Ya Sariya! To the hill! To the hill!" Sariya and his companions heard the Khalifa's voice. They backed on to the hill and, all well-arranged and concentrated, attacked towards the plain and defeated the enemy. [Jami al-karamat, p.33; Qisas-i Anbiya, p.589; details in Shawahid an-nubuwwa; that it was reported by al-Baihaki on the authority of Ibn Umar (rahmat-Allahi ta'ala alaihima), in Irshad at-talibin.]
Anas ibn Malik (radi-Allahu ta'ala 'anh) visited the then Khalifa 'Uthman (radi-Allahu ta'ala 'anh). He had seen a woman on his way to the Khalifa. Hadrat 'Uthman looked at him and said, "I see there is a sign of zina [Here, 'adultery' of eyes.] in your eyes." This was one of the karamat of Hadrat 'Uthman. [Hadrat Muhammad Masum al-Faruqi (rahmat-Allahi ta'ala alaih) Maktubat, III, 19th letter; details in Jami'al-karamat.]
The following karamat are translated from Shawahid an-nubuwwa:
People asked Imam Ahmad ibn Hanbal (rahimah-Allahu ta'ala), "As-Sahabat al-kiram (radi-Allahu ta'ala 'anhum ajmain) had not been witnessed to have so many karamat as their posterity had been. What was the reason for this?" He said: "It was not necessary for karamat be endowed upon as-Sahabat al-kiram to strengthen their iman, because their iman was very strong. However, because the posterity's iman was not so strong, they were given karamat to affirm their iman." Abu Bakr (radi-Allahu ta'ala 'anh) willed that his children would be looked after by Hadrat 'Aisha (radi-Allahu ta'ala 'anha) when he was about to leave this world. "My son and two daughters, I entrust them to you," he said. Whereas, he had only one daughter named Asma' other than Hadrat 'Aisha, who inquired, "I have only one sister. Who is the other sister of mine?" He said, "My wife is pregnant. I think she will have a baby-girl." After he died, a baby-girl was born as he had said.
'Ali (radi-Allahu ta'ala 'anh), when he was about to die, ordered Husain (radi-Allahu ta'ala 'anh), "Take my coffin to the place called 'Arnain, where you will see a shining, white rock. Dig there and bury me." So they did and saw as he had explained.
Hadrat Hasan, on a journey with 'Abdullah Ibn Zubair (radi-Allahu ta'ala 'anhuma), stopped to rest at a date-grove. The date palms had withered. "How nice it would be if there were dates on the trees!" said 'Abdullah ibn Zubair. Then Hadrat Hasan prayed. A palm soon bloomed into clusters of dates. The people around said, "This is magic!" Hadrat Hasan declared, "No, it is not magic. Allahu ta'ala created it because of the prayer of Rasulullah's grandson."
One day, 'Ali ibn Husain Zain al-'Abidin (radi-Allahu ta'ala 'anhuma) was dining with his household in the countryside. A gazelle approached and stood by them. "Oh gazelle! I am 'Ali ibn Husain ibn 'Ali, and my mother is Fatima bint (daughter, descendant, of) Rasul ('alaihi 's-salam). Come and eat, too," he said. The gazelle ate and went away. The children begged him to call the gazelle again. "I shall if you will not disturb it," he said. "We won't do anything," said the children. He called the gazelle again. The gazelle came and ate, but when one of the children petted its back, it shied and ran away.
Muhammad ibn Hanafiyya (radi-Allahu ta'ala 'anhuma) said, "I am your uncle and older than you. Let me be the Khalifa," to 'Ali ibn Husain (radi-Allahu ta'ala 'anhuma) who then suggested conferring with the Hajar al-aswad. They went to the Hajar-al-aswad. 'Ali ibn Husain told his uncle to ask about the matter. Muhammad asked the Stone but it kept silent. 'Ali ibn Husain, his hands up, prayed and then said, "Oh Stone! Please explain for Allah's sake who has the right to be the caliphate?" The Hajar al-aswad vibrated and a voice was heard, saying, "It is 'Ali ibn Husain's right to be the Khalifa."
One day, while Imam 'Ali Rida [He was the eight of the twelve Imams and passed away in Tus, that is, Mashhad, in 203 A.H. (818 A.D.).] (rahmat-Allahi ta'ala 'alaih) was sitting by a wall, a bird came flying and stood singing in front of him. "Do you understand what the bird is saying?" asked Hadrat Imam to the person sitting by him. "No," the person answered, "Allah, His Rasul and His Rasul's grandson know." Hadrat Imam said, "It complains that a snake has climbed close to its nest to eat its chicks. It wants us to rescue them from her enemy. You follow the bird and kill the snake." The person followed the bird and saw the snake as he was told.
'Abdullah ibn 'Umar (radi-Allahu ta'ala 'anhuma) met, on a journey, a group of travelers waiting on the road. He asked them why they had stopped there. "We have heard that there is a lion on the way. That's why no one can go any further on his way," a traveler replied. 'Abdullah ibn 'Umar went to the lion and petted its back and removed it away from the road.
Safina (radi-Allahu ta'ala 'anh), one of the ex-slaves set free by Rasulullah (sall-Allahu ta'ala 'alaihi wa sallam), narrated: "When I was traveling on a ship, a tempest set in and the ship was wrecked. I clung to a log. I was driven ashore by waves. I had to cross a forest on my way inland. A lion came out. I told it that I was a Sahabi of Rasulullah. It bowed its neck and led me out of the forest. It murmured when I left it. I understood that it had bid farewell to me."
Once Ayyub as-Sahtiyani (rahimah-Allahu ta'ala) had a hard time in the desert with his friend who was so thirsty that his tongue hung from his mouth. "Do you have a problem?" he asked. "I am about to die of thirst," his friend said. "If you will not tell anybody, I may find you water," he said. His friend swore that he would not. Then, he stamped his foot on the ground and a spring gushed out. They drank to their fill. His friend did not explain the event to anybody until Ayyub died.
It is seen that Allahu ta'ala bestows karamat upon His beloved servants. Awliya' veil their karamat. They do not want anybody to hear about them.
Hamid at-Tawil narrated: "A brick fell when closing the grave of Sabit al-Banani (rahimah-Allahu ta'ala) after his burial. We saw Sabit al-Banani performing salat in the grave. Thereupon, we went to his house and asked his daughter about him. She said her father performed salat late every night for fifty years and habitually prayed before dawn: 'Oh my Allah! If You have granted performing salat in the grave to anybody other than prophets, let it fall to my lot, too!' "
Many times Habib al-'Ajami [Habib al-Ajami was the disciple of Hasan al-Basri (rahmat-Allahi ta'ala alaih) and passed away in 120 A.H. (737 A.D.).] (rahimah-Allahu ta'ala) was seen in Basra on the Tarwiya Day and in 'Arafat on the following day, the 'Arafa Day [the eighth and ninth days of the month Dhu'l-Hijja].
Fudail ibn 'Iyad (rahimah-Allahu ta'ala) witnessed: "A blind Muslim came to Hadrat 'Abdullah ibn Mubarak [Abdullah ibn Mubarak was the disciple of al-imam al-azam (rahmat-Allahi ta'ala alaih) and passed away in 181 A.H. (797 A.D.).] (rahimah-Allahu ta'ala) and begged much of him to pray for the recovery of his eyes. He entreated earnestly. 'Abdullah prayed long. soon the blind man gained his sight, and many people witnessed him see."
The karamat of as-Sahabat al-kiram and the Tabiin (radi-Allahu ta'ala 'anhum ajmain), which are translated from the book Shawahid an-nubuwwa [Shawahid an-nubuwwa was written by Nur ad-din al-Jami (rahmat-Allahi ta'ala alaih), who passed away in 898 A.H. (1492).] and are reported in the preceding paragraphs, obviously prove that the la-madhhabi lies and cheats Muslims by saying that as-Sahaba and the Tabiin never performed karamat.
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