Karamat


In Sufism, karamat refers to supernatural wonders performed by Muslim saints. In the technical vocabulary of Islamic religious sciences, the singular form karamat has a sense similar to charism, a favor or spiritual gift freely bestowed by God or gift received by the one who practiced austerities or contemplation. The marvels ascribed to Muslim saints have included teleportation, supernatural physical actions, predictions of the future, "interpretation of the secrets of hearts", and walking on water.
The concept is closely related to that of Barakah which endows the individual with such abilities. Another characteristic of miraculous powers is that the saint's prayers are answered immediately. These prayers must never be for material gain, but are requests for helping or punishing others, if seen befitting. The prayers of saints may also grant them power over the fate of angels, as in mystical hagiography, a saint may pray for forgiveness of a fallen angel and restore their place in the angelic hierarchy.

Definition

A number of terms are used in Islam to refer to the claims of events happening that are not explicable by natural or scientific laws, subjects where people sometimes invoke the supernatural. A systematic definition of miracles performed by apostles can be found in the work of the Muslim scholar al-Īd̲j̲ī Mawāḳif, historian A.J. Wensinck states the main purpose of miracle is to prove the sincerity of the apostle and has to satisfy the following conditions:
  1. It must be performed by God contrary to the usual course of things"
  2. "It must happen at the hands of him who claims to be an apostle
  3. "It must be in conformity with his announcement of it, and the miracle itself must not be a disavowal of his claim" and "must follow on his claim"
Taftāzāni lists in his Sharh al-'Aqa'id al-Nasafiyya the following miracles as performed by saints and prophets:
In the Quran the term refers to signs in the context of miracles of God's creation and of the prophets and messengers. In later Islamic sources miracles of the prophets were referred to by , literally meaning "that by means of which confounds, overwhelms, his opponents", while miracles of saints are referred to as included in the books of Manaqib. Karamat was usually used for miraculous performances of Sufi saints often used to convert unbelievers to Islam. "a break in God's customary order of things" was a term used in "theological or philosophical discussions" to refer to miraculous events.
The Sīrah had almost no miracles in the first records, although there were hundreds of additions made in later periods. Believing in the existence and miracles of Awliya is presented as a "condition" for orthodox Islam by many prominent Sunni creed writers such as Al-Tahawi and Nasafi and is accepted in traditional Sunnis and Shi'ism. The possibility of miracles was explained by appeal to Occasionalism and God's omnipotence as laid out in Medieval Islamic philosophy. Accordingly, natural laws do not exist in itself, but God subsequently creating each moment anew creates the illusion of predictable natural laws which can be ignored by God at any time.
However, this understanding, along with expressions of respect and visits to the graves of saints, are seen as unacceptable heresy by puritanical and revivalist Islamic movements such as Salafism, Wahhabism and Islamic Modernism.
literally the inimitability of the Quran refers to the Quranic claim that no one can hope to imitate its perfection, this quality being considered the primary miracle of the Quran and proof of Muhammad's prophethood. In recent decades, the term has also come to refer to the belief that the Quran contains "scientific miracles", i.e. prophecies of scientific discoveries.

History

Historically, a "belief in the miracles of saints " has been a part of Sufi Sunni Islam. This is evident from the fact that an acceptance of the miracles wrought by saints is taken for granted by many of the major authors of the Islamic Golden Age, as well as by many prominent late-medieval scholars. According to orthodox Sunni doctrine, all miracles performed by saints are done by the leave of God, and usually involve a "breaking of the natural order of things"," or represent, in other words, "an extraordinary happening which breaks the 'divine custom' which is the normal course of events." Traditionally, Sunni Islam has also strictly emphasized that the miracles of a saint, no matter how extraordinary they may be, are never in any way the "sign of a prophetic mission," and this has been stressed in order to safeguard the Islamic doctrine of Muhammad being the Seal of the Prophets.
Abu Sa'id Abu'l-Khayr, who lived in the second half of the twelfth century, can be seen as an example of Sufi-conversation and miracle performance of his time. In his twenties, it is said he had a vision, while he was sleeping, ordering him to pray. Thereupon he woke up and began to learn and practise all Islamic rituals and teachings, until he eventually reached the state of fanāʾ. During his spiritual journey, at the time he entered Zabīd, he began to experience divine gifts and gathered a multitude of followers around him. A group of people once challenged one of his disciples, whereupon al-Khayr's student, with aid of his tachers influence, began to walk on water.

Creed

The doctrine of the karāmāt al-awliyāʾ, which became enshrined as an orthodox and required belief in many of the most prominent Sunni creeds of the classical era, such as the creeds of al-Tahawi and Abu Hafs Umar an-Nasafi, emerged from the two basic Islamic doctrinal sources of the Quran and the hadith. As the Quran referred to the miracles of non-prophetic saintly people like Khidr, the disciples of Jesus, and the Seven Sleepers, amongst many others, many prominent early scholars deduced that a group of venerable people must exist who occupy a rank below the prophets and messengers but who are nevertheless capable of performing miracles.
The references in the corpus of hadith literature to bona fide miracle-working saints like the pre-Islamic Jurayj̲, seemingly an Arabic form of the Greek Grēgorios, only lent further credence to this early understanding of the miracles of the saints. The fourteenth-century Hanbali scholar ibn Taymiyya, despite his well-known objections to ziyara, nevertheless stated:
As one contemporary scholar has expressed it, practically all of the major scholars of the classical and medieval eras believed that "the lives of saints and their miracles were incontestable."
In the modern world, this doctrine of the miracles of saints has been challenged by certain movements within the branches of Salafism, Wahhabism, and Islamic modernism, as certain followers of some of these movements have come to view the very idea of Muslim saints "as being both un-Islamic and backwards... rather than the integral part of Islam which they were for over a millennium." Islamic modernists, in particular, have tended to dismiss traditional conceptions as "superstitious" rather than authentically Islamic. Despite the presence, however, of these opposing streams of thought, the classical doctrine continues to thrive in many parts of the Islamic world today, playing a vital role in the daily piety of vast portions of Muslim countries like Pakistan, Bangladesh, Egypt, Turkey, Senegal, South Africa, Iraq, Iran, Algeria, Tunisia, Indonesia, Malaysia, and Morocco, as well as in countries with substantive Islamic populations like India, China, Russia, and the Balkans.
In the Malay Peninsula and surrounding cultural regions, keramat means any special tomb of any religious person venerated, including Buddhists and Taoists.

Muhammad

The Qur'an does not overtly describe Muhammad performing miracles, according to historian Denis Gril, and the supreme miracle of Muhammad is finally identified with the Qur'an itself. At least one scholar states that Muhammad performed no miracles other than to bring the Quran to humanity, and other scholars, such as Cyril Glasse and Marcia Hermansen, downplay the miracles of Muhammad, stating "they play no role in Islamic theology", or "play less of an evidentiary role than in some other religions".
However, Muslim tradition credits Muhammad with several supernatural events. For example, many Muslim commentators and some western scholars have interpreted the sura 54 to refer to Muhammad splitting the Moon in view of the Quraysh when they had begun to persecute his followers. This tradition has inspired many Muslim poets.
The Quran describes Muhammad as , which is traditionally interpreted as "unlettered," and the ability of such a person to produce the Quran is taken as miraculous and as a sign of the genuineness of his prophethood. For example, according to Fakhr al-Din al-Razi, if Muhammad had mastered writing and reading he possibly would have been suspected of having studied the books of the ancestors. Some scholars such as Watt prefer the second meaning.

Quranic exegesis

According to Denis Gril, Islam teaches that miracles – i.e. a supernatural interventions in the life of human beings – are present in the Qur'an "in a threefold sense: in sacred history, in connection with Muhammad himself and in relation to revelation." By contrast, Ali Dashti writes that "there has been much debate on the question whether the Qur'an is miraculous in respect of its eloquence or of its subject-matter, or of both. In general the Muslim scholars consider it to be miraculous in both respects."
According to Al-Ghazali the term is used to refer to miracles—cosmic phenomena for example are —particularly miracles of creation. But it is also used to mean "evidence," "sign", "Quranic verse",. As such, the Qur'an itself is also a miracle. The verses are believed to be the divine speech in human language presented by Muhammad as his chief miracle, and a "sign" of God and of Muhammad's prophethood.