PART 18: VISITING THE GRAVES IS THE SUNNAH OF PROPHET [sal Allahu alayhi wasallam] AND NOT GRAVE WORSHIP

From the Layman’s Desk-14.

Continued-  Part 18.  

The Awliya-Allah:

[Besides visiting the Holy Prophet (sal Allahu alayhi wasallam)and other Anbiya (a.s.), the Sahaba and the martyrs, the Muslim majority also visit the graves of the Awliya-Allah.  Hence this brief discussion here.]      

Those whom Allah has particularly graced are defined as "the Prophets, the Siddiqs, the Shuhada', and the Righteous" (Qur’an 4:69)  in that order.    Allah also mentions in the Holy Qur’an: “Behold! verily on the friends of Allah (i.e. Awliya Allah)  there is no fear, nor shall they grieve;[10:62].

This word, “Awliya” appears in the Holy Quran over 200 times with different forms in different context and also means “Patronage, ”Protection,” and even “Intimacy”. The Holy Qur’an also categorises the believers as ‘Muqarrabin’ (i.e. those brought near or favourties of Allah), Sabireen (Patient Ones), Muttaqoon (God-conscious) Abrar (the Virtuous), Zuhhad (the Pious ones), Siddiqun (the Truthful ones), Saalihoon (the Pious Ones), Qanitoon (The Obedient Ones), Mohsinoon (The Doer of Good),  Zakiroon (Those who remember Allah much),  Muminoon (the Believers),  besides using the word Awliya-Allah.  These qualities are found in the Awliya-Allah. Scholars tell us that an Arabic word has a number of meaning, but for simplicity, let’s restrict ourselves to the meaning of “Awliya” as the plural of “Wali” or Friend of God or Saint, and the word Wali being derived from “Wilaya” which means nearness or closeness (‘Qurb’) or Sainthood. All the Awliya Allah belong to the Ahl as-Sunnah wal Jama’at, and anyone belonging to any other sect cannot be Awliya because they have beliefs contrary to the teachings of Sayyadina Rasoolallah [sal Allahu alayhi wasallam].  This is a speciality of those who have travelled on the path of Tasawwuf, and attained nearness to Allah.  A tradition reported in Musnad of al-Bazzaaz, with a fair (Hasan) chain on the authority of Anas ®, which is also cited by Sakhawi, says that the Prophet [sal Allahu alayhi wasallam] said: Allah has servants who know (the truth about people) through reading the signs (tawassum).  The above hadith has been reported by others too.  

The Holy Prophet (sal Allahu alayhi wassallam) too spoke of these blessed personalities and even used the term “Abdal” (which is the plural of the word “Badal” and means “Substitutes”.  They are referred to as 'Substitutes' since, whenever one of them dies, Allah immediately substitues him with another.)  Some hadiths mention that there will always exist 40 such persons on earth, each of whom is blessed like Ibrahim (a.s.).  Allah (swt) redeems His human servants from disasters for their sake. They are called Abdal. They do not attain to that degree by performing salaah, fasting, or giving zakaah.” Ibn Mas’ud ®  asked, “Ya Rasoolallah [sal Allahu alayhi wasallam]  by what means do they attain that degree?”  “They attain it by being generous, and by advising muslims,” said the Beloved Prophet [sal Allahu alayhi wasallam].   Hadhrat Ali (ra) once warned his followers not to curse the people of Damascus with whom they were at war, saying:  'Do not curse the people of Sham (Damascus and surrounding areas), for among them are the Abdal through whom Allah sustains you, bestows His mercy upon you and makes the rains fall upon you.'  Then there hadiths stating that there are  certain worshippers of Allah who are neither prophets nor martyrs but the prophets and martyrs will envy them on the Day of Judgment  and how they will also intercede with Allah on the Day of Judgment and carry thousands of Muslims to Paradise.   They (the people) asked: Tell us, Apostle of Allah,who are they? He replied: They are people who love one another for the spirit of Allah (i.e. the Qur'an), without having any mutual kinship and giving property to one. I swear by Allah,their faces will glow and they will be (sitting) in (pulpits of) light.  They will have no fear (on the Day) when the people will have fear,and they will not grieve when the people will grieve.  He then recited the following Qur'anic verse: "Behold ! Verily for the friends of Allah there is no fear,nor shall they grieve." [10:62].

As for the hierarchy of the saints such as Aqtab, Nuqaba, Awtad, Akhyar, Abrar, Abdal and so on, Shaykh Gibril F. Haddad informs us: However, the terms "ghawth", "qutb" and the like to mean individuals among the Awliya' may have been devised as a convention among later scholars (see, for example, the treatises by al-Suyuti in al-Hawi lil-Fatawi and Ibn `Abidin in his Rasa'il) and are not binding upon the Muslims as terminology. As the scholars say, "la mushahata fil-mustalah," meaning: "Don't nag about how we call things."  Be that as it may, we need to remember that although all the Awliya-Allah are equal as far as Wilayah is concerned, they differ as far as status is concerned.

Allah says in the Holy Qur’an; And He embraces (yatawalla) the pious (salihin).” [al-A’raf, v.166]. Hence a Wali is one whom Allah has embraced and taken him under his care thereby protecting him from falling into sin.  Islamic scholars therefore say: The condition of a Nabi is to be sinless (ma’sum) and of a wali is to be protected (mahfudh) from sin. This also means a Wali observes the rights owed to Allah (swt) in all circumstances whether good or bad, showing complete respect to the Shariah because authentic Tasawwuf never overlooks it. In a hadith the Prophet (may Allah’s peace and blessings be upon him)reported that Allah, the Most High, said, " There is nothing better (as a means) for my slave to come closer to me than continuous observance of all I have made obligatory (ma iftaradtu ‘alayhi) on him". The earlier ‘ulama even went to extent of including, in addition to the obligations (fards), all the sunnah’s of the Prophet (sal Allahu alayhi wasallam)and even all the aadaab of the Shari’ah, the non-observance of the latter even prompted Hadhrat Ba Yazid Bistami (reh.) to ignore a man who was supposed to be a Wali on the ground that he spat in the Mosque.  In the words of this great Awliya:  "This man cannot be trusted with a single adab of the aadaab of the Shari’ah, so how can he be trusted with the secrets of Allah! "

Ibn al-Jawzi said: “The Friends of Allah and the Righteous are the very purpose of all that exists (al-awliya wa al-salihun hum al-maqsud min al-kawn), they are those who learned and practised with the reality of knowledge... Those who practise what they know, do with little in the world, seek the next world, remain ready to leave from one to the other with wakeful eyes and good provision, as opposed to those renowned purely for their knowledge.” [Ibn al-Jawzi's, Sifat al-safwa (Beirut ed. 1989/1409) p. 13, 17.]

Generally, unless one possess the belief of the Ahl as-Sunnat and obeys Prophet (sallal laahu ‘alaihi wassallam) loving him, his Noble Companions, and his progeny thoroughly as well as loving his inheritors that is the righteous ‘ulema and Awliya-Allah, one cannot derive the ‘Faid’ and ‘Marifa’ from them.  

AWLIYA ARE ALIVE IN THEIR GRAVES:

Awliya Allah are alive in Life after death and they can see, listen, talk and reply to us when we visit their graves.  We have already noted the following Qur’anic verses before too:

• Think not of those, who are martyred in the way of Allah, as dead. No, they are living with their Lord and are provided with food’. (Aal-e-Imran – 169).

• Those who die in the way of Allah (swt), do not call them as dead. They are alive, but you do not understand it’. (Al-Baqara – 154).

It is a known fact that the bodies of Prophets, Sahabah and Awliya Allah remain fresh and intact in their Graves.  The Literalists make the above two verses specific to the martyrs who died on the battle-fields whereas it is universally known that the definition of “Martyrs” in Islam has a wide meaning which we need not discuss here except the fact that the Holy Prophet (sal Allahu alayhi wasallam has termed “Tazkia Nafs” as the Greater Jihad, and fighting the enemy on the battle-field as the Lesser Jihad.  If that is so then we can deduce the fact that if those who fight the smaller battle are alive, then indubitably those who fight the greater battle are also alive  because every breath of an Arif (one who has recognized his Creator) is a martyr.” The histories of Awliya Allah and the Shaykhs of Ihsan who are the righteous Ulema and inheritors of Prophet (sal Allahu alayhi wasallam)show that not only they fought with their Nafs but also fought with their adversaries among the Humans and Jinns/Devils and were responsible for the propagation of Islam to remote corners of the civilized world. Hence all pious Muslims and Awliya-Allah are included within the meaning of those two Quranic verses. 

Imam al-Ghazali says in Ihya al Uloom Vol. IV: “Death cannot destroy the soul, which is the place of Allah’s Ma’rifat, because it is something spiritual.  Death causes the change of the condition of soul, and relieves it from the prison of it’s bodily cage.  It does not end as Allah says “Do not even think of those who are martyred in the way of Allah as dead, BUT THEY ARE ALIVE near their lord and given provision.  They are joyous of what Allah bestowed upon them of his favour and they give good news to those who have not as yet reached them.”  (Surah Al-Imraan, Verse 170).”

Muhaddith Zakariyah al-Kandhalwi says in the book, Mashaikh-e-Chist: Haji Imdadullah mentioned: “…The Fakir does not die. He is simply transformed from one abode to another. The same benefit which was received from the Fakir’s physical life will be acquired from his grave.” (Eng.translation,p.211)

Allama Shams ad-din ibn an-Nuaym (rah.), a Hanafi scholar, wrote in Kitab ar-ruh, 'Souls may be in a different state other than when they are in their bodies. The souls of awliya' are at Rafiq al-ala and also have a relation with their dead bodies. If a person visits such a wali's grave and greets him, his soul at Rafiq al-ala anwers that person.' This is also noted in al-Imam as-Suyuti's Kitab al-Munjali. All these proofs show that awliya' have powerful tasarruf (disposal) and influence after their death in a way which we may not know.  Ibn Qayyim al-Jawziyyah in his Kitab ar-Ruh writes, "What we have written here is compatible with the Tafseers by some Mufassirs of the fifth Ayat of Surah an-Nazi'at, for example, interpretation of al Baidawi : 'The soul of a Wali goes to the world of Angels when he departs from the body. Then he goes to wander in Paradise's gardens. He keeps a relation with his body, too, and influences it.'"  Shah Abdul Aziz Dehlvi states: "The souls of Awliya-Allah gain more power and spirituality after their death"  (Fatawa Azizia, Vol 2, Page 102).  

The ‘Roohaaniyat’ (spirituality) of Awliya is more powerful than their ‘Jismaaniyah’ (physical existence) and for this reason they can be seen in different places at the same time.  In other words, once the soul acquires the power of establishing  connection with its original position in ‘Aalam-i-Amr’ (the World of Directive Energy), one can appear at different locations at the same time.  According to Muhammad Mathum as-Sirhindi (reh.): “The souls of the awliya' who have died are sometimes seen in their [human figures or] copies in 'alam al-mithal. Because, everything in the world has a copy in 'alam al-mithal. Even more, spiritual, non-material things, too, have copies there. 'Alam al-mithal does not consist of imaginary things. It is an 'alam that exists as this visible, material 'alam does. The souls of awliya' sometimes are seen in the figures of their own bodies and sometimes, without bodies or figures, meet and talk with people's souls….The souls of awliya' (rahimahum-Allahu ta'ala) and pious believers come to their graves and visit their bodies. [Letter no.182, vol.1 Maktubat]

Even whilst living in this world, Awliya-Allah have been known to have been seen at different locations within a short span of time  and this has been admitted even by the opponents since Tayy al-Musaafa is well-established and not disputed.  Ali Ajhuri (d. 1176/1762), an eminent Maaliki scholar from Egypt said:  “A living Wali is like a sword in its scabbard.  After his death, his influence becomes stronger in the manner of a sword that is out of  its scabbard.”  This is quoted by Abu Ali Sanji in Noor al-Hidaaya. 

Abu Dawud narrates (in Kitab al-Jana'iz) that Aisha (R) said that when al-Najashi (the pious king, Negus,  of Abyssinia) had passed away, the Sahaba reported that there was Light emanating from his grave (yura ala Qabrihi Nur).  He was not even a Sahabi but it was believed that he was a Wali.  So, if the Sahaba believed that the Awliya can have "Nur" and blessings at their graves, it does not matter what any 21st century ignorant scholar says!  

An early Ahl-i Hadith scholar, Wahidduzaman Hyderabadi, is said to have believed in the intercession of holy men, both living as well as dead, as well as in the capacity of dead saints to listen to people’s requests. The doyen of the early Ahl-i Hadith, Siddiq Hasan Khan Bhopali (d.1890 c.e.), is said to have been convinced of a mystical light (noor) constantly emanating from his father’s grave. 

Visiting Awliya-Allah:

In our previous posts, we already gave details of the Holy Prophet's (sal Allahu alayhi wassallam) visits to the Jannatul Baqi and the graves of Martyrs at Uhud as well as the grave of Ummul Momineen, Hadhrat Khadija ® at the Jannatul Ma’la.  The Holy Prophet (sal Allahu alayhi wasallam) has commanded us to visit the graves of Awliya Allah, our Shuyooks and parents as frequently as possible, at least once in a week.  It is the tradition of Imams of Fiqh, theology, Muhadditheen  and other important dignitaries of Islam.  Therefore, visiting the graves of prophets and Awliya-Allah is permissible even as it is permissible to visit the graves of ordinary Muslims. 

It is mentioned in the commentary of `Umdat al-Sālik that the soul’s  connection with the grave is never severed, and it is stronger from `Asr on Thursday until sunrise on Saturday, which is why people often visit graves on Thursday afternoon and Friday. [Shaykh Nuh Keller, Reliance of the Traveler]   It is Sunnah to recite Qur'an at the Qubur.  Sitting beside the graves of Sahabah ® and Awliya-Allah or reading Quran, or performing Salah (facing Qibla,  and not the Grave)  is Sunnah.  Moreover, if a Muslim stands in prayer near a grave, then the objective is the pleasure of Allah  and to  offer its reward as a gift to the buried person, and if the latter is among the awliya', then he is praying to Allah to let him attain his station and rank. 

Ziyarah of pious Muslims is proven in the light of Quran and Sunnah.  For example, Surah Kahf (Chapter 18 of the Holy Qur’an) describes the event of Prophet Moses (Musa a.s.) when Allah orders him to visit Awliya-Allah Khidar (a.s.) (whom some scholars regard as propet and some an angel).  This is found from the Verses 60 through 82.  Moses along with his servant then goes out in search of Khidar (a.s.) for knowledge and wisdom.  This is also mentioned in many ahadith shareef.   We should remember that each Prophet’s practice is his sunnah and Prophet’s sunnah is always admissible, permissible and rightful in the eyes of Allah (swt) that is why Allah made it a part of Quran. 

In fact, seeking association of the pious is nothing new.  The Sahaba attained to the highest degree of saintship by attending the companionship of Prophet [sal Allahu alayhi wasallam].  Later, when the Companions saw one another they used to say:  “Would you stay with me for sometime so that I may refresh my Imaan?” (Irshaad at-Taalibeen).  “Faid”, “Ma’rifa”  and “Noor” flows from the hearts of the men of Allah to the hearts of Muslims who love and remember them.  There is abundant evidence in this regard but all of them cannot be mentioned here.

MERITS OF VISITING THE GRAVES OF AWLIYA: 

Allah strictly warns all believers to keep company with them when He says: "O believers! Be wary of Allah, and keep company with the truthful!" (9:119) and He enjoins us to follow those who have turned to Him in true and complete repentence (31:15).  Imam Ghazali (d.1111 c.e.) states: "This is property of Awliya-Allah that blessings are found in their speeches, their breath, their clothes, their houses, and in the sand of their feet and at a place where he sits for a day" (Minhajul Aabideen Ma'a Sharha Sirajus Saalikin, Page 529).  Therefore, Jalaludin Rumi (Reh.) says:  “A little time spent in the presence of Awliya is more helpful than a century with Taqwa (piety)!” "Gaining spiritual reflections from Mashaikh and their attention from their life and from their graves are no doubt true". (Al-Muhannad i.e. Aqaid-e-Ulma-e-Deoband By Haji Imdadullah, Page 18.Readers should check out the original al-Muhannad). 

Imam Ibn Abideen Shaami (d.1253 A.H.) writes:  "Saints hold differing ranks in the court of Allah and to those who visit them, they benefit them through their spiritual stations" (Raddul Muhtar, vol.1 p.604).  From these writings of the Imam, he has made his belief totally clear that according to their rank, saints gift their visitors with benefit and blessings.

Allama Jaami (D.898 A.H.) writes that Shaykh Abul Harith Awlasi (Reh) said that he had heard much about Hadrat Dhunnun Misri (`alaihir rahmah war ridwan). To clarify a few queries (mas'alas), I intended to visit him. When I got to Egypt I was informed that Hadrat Dhunnun had passed away. Hearing this, I went to his grave and sat in muraqabah. A while later, I felt tired and went to sleep. I saw Hadrat Dhunnun Misri in my dream and asked him my questions. He replied to my questions and relieved my burden. (Nafhatal-Uns, p.193) By writing this incident, Allama Jaami has made clear his belief that to go to the shrines of the saints with a need is permissible. The saints help us through the power bestowed upon them by Allah.

There is Barakah at the graves of the Awliya-Allah.  Graveyards become more blessed and significant when pious people are buried there.  Visiting the graves of Awliya-Allah is the cause of “Zaahiri” and “Baatini” blessings.  It is narrated in Sharhus Sudoor by al-Imam al-Suyuti that Nabi Muhammad (s) said that when you visit the graveyard, you should read Suratul-Ikhlas, Suratut-Takathur and Suratul-Fatiha, and present the reward of the recitations as a gift to the inhabitants of the graves. Nabi Muhammad (s) explains that these souls will then make du'a for you, asking Allah (swt) to forgive you and bless you.  So this then is a command of the Nabi Muhammad (s). We learn from this Hadith that the souls of the departed have the ability to make Du'a for the living, asking Allah (swt) to help the living who are visiting them. If the inhabitant of the grave happens to be a superior soul, one benefits from the Baraka and ‘Nur’. 

According to Imam Fakhr al-Din ar-Razi:  “If a person went to the grave of someone with a strong soul, complete in essence, strong in influence, and stood there for a while, and was influenced by the soil there – the soil that the soul of the dead is attached to – then a mutual attachment occurs between these two souls due their gathering on that soil. They become like two polished mirrors reflecting each other’s rays; all that has been acquired in the visitor’s soul of proof-based knowledge, knowledge gained from effort, and high morals like submission to Aļļah, and being content with what Aļļah has predestined, reflects a light that travels to the soul of the dead host. Likewise, all the knowledge that has been acquired in the dead person’s soul of radiating and complete knowledge reflects light that goes to the soul of the living visitor. In this way this visit is a cause for the occurrence of great benefit and happiness for the soul of the visitor as well as that of the host. This is the basic reason for the religious prescription of visiting graves. It is also not unlikely that there are other secret events that are more subtle and deep than what has been mentioned here. Complete knowledge of the real nature of things is something only Aļļah has. 

According to Muhammad Thana’ullah  al-Uthmani ad-Dehalvi,  the author of Irshaad al-Taalibeen, emanation of ‘faid’  (benefits) from Awliya does not end but even increases when they die, though for a deficient person to receive such ‘faid’ sufficiently, may be seldom possible. 

Lastly, it is is to be remembered that it is evident from a hadith reported in Mishkat (p.154) that Muhammad bin Nu'man (R) narrates that Rasoolullah (sal Allahu alayhi wasallam)  said: "Whoever visits his parents' graves or visits one of their graves every Friday, then he will be forgiven and will be written as being one of the pious". If that is so, then how much more meritorious is the seeking of the company of Awliya-Allah and even visiting their graves! 

To continue, Insha Allah…

NASIR

MIRACLES-ISLAMIC PERSPECTIVE IN BRIEF-PART 12 Concluded.

From the Layman's (Nasir Ali) Desk-7: Miracles -Islamic Perspective in Brief- 
Concluding Part-12. 


Miracles after Death:



Short relevant observations were already made before to show the Holy Prophet (sallal laahu alaihi wassallam), as well as all other Prophets (a.s.) are alive in the Barzakh. I say “short” because this is a huge topic by itself and cannot be cited in detail in our subject. However, that can be recapitulated in fine words of the great Mufassir of Quran and commentator of Sahih Muslim Imam al-Qurtubi (rah) who writes:


Translation: Death is not something which brings a total end to something, it is rather transferring from one station to another, the proof of this is that martyrs remain alive after getting killed or dying and they also get happy. “This is the quality of the people who are alive in this world,” so when martyrs are alive then “PROPHETS ARE MORE DESERVING OF LIFE THAN THEM” and it has come in Sahih hadith that Allah has forbidden the earth to consume the bodies of the Prophets, and on the night of Miraaj the Prophet (Peace be upon him) gathered with all Prophets in Masjid ul Aqsa and the Prophet (Peace be upon him) also “SAW MUSA (A.S) PRAYING INSIDE HIS GRAVE” plus the Prophet has also provided the information that “ANYONE WHO SENDS SALUTATION UPON HIM, THEN HE REPLIES BACK”.Other than this, other ahadith also establish “TO CERTAINTY” that the meaning of death given to Prophets is that “THEY DISAPPEAR FROM OUR EYESIGHTS BUT IN REALITY THEY ARE ALIVE AND PRESENT” and their condition is like that of Angels, because Angels are also alive and “PRESENT” and nobody from human beings is able to see them, “EXCEPT FOR THE AWLIYA WHO THROUGH THEIR KARAMAH CAN EXPERIENCE THEM” [al-Mafhim lima Ashkala min Talkhis Kitab Sahih Muslim Volume 006, Page No. 233-4].


Let’s straightway then, come to the Karamaat-e-Awliya after the veil of departure from this world:
There is no disagreement with the fact that the believer's souls in Paradise are capable of instantaneous connection with their graves, and the souls may meet and communicate with other souls of the dead and those sleeping.  It is commonly held by Sunni scholars and even Ibn Qayyim, (1292-1350 c.e.),    ibn Abid-Dunya, Ibn Abdul Barr and ash-Shanqeeti that the dead in their graves have the faculty of hearing a visitor's greetings, his speech, his supplications, et al.  The dead even know about the work of living amongst his relatives and brothers.   The power of the souls corresponds with their own strength and weaknesses, as pertaining to closeness with Allah.  The Holy Prophet (sallal laahu alaihi wassallam) said ‘when you go to the graves of the dead, say ‘Assalamu alaikum ya ahlal quboor’ – meaning ‘peace be upon you O’ people of graves’.  Greetings are given to those who faculties are intact.  In short, there is overwhelming evidence on this subject in favour, but we need to get on with ours at the moment.   


Those who attribute the working of miracles to the Jinn should note that no doubt the Jinn manage to do great work. But they are not so perfect and strong as the souls and the angels. The soul being ethereal (Jism-i- Latifa) is not bound by space and time and comprehends events unperceived by sense organs. The souls are by their graves and are attached to their bodies in an unknown way. They are permitted to effect and dispose of their bodies and also be present in their graves. According to Khwaja Muhammad Hasan Jan Sahib in Tarikh an-Najaat (1976), Mufassareen (exegetes) such as al-Baidawi, has stated in his Tafseer regarding the fifth verse of Surah Naziaat: “(I take an oath) on Those who do hard work” that the souls being immaterial, do the hard work along with the angels by permission of Allah. This is also mentioned in its commentary by Shaykhzada in Tafseer-i-‘Azizi, as well as in Tafseer Ruh al-Bayaan, and in Tafseer-i-Hussaini.


In the prophetic tradition, Ja’far ibn Abi Talib ® after his martyrdom was seen among the angels and they were giving the glad tidings of the coming rains to the people of Beesha. According to another hadith, Ja’far ® came to the Holy Prophet (sallal laahu alaihi wassallam)along with an angel and he had two wings which were blood-stained, and they were going to the valley of Beesha in Yemen. Then there is a long hadith that the Holy Prophet (sallal laahu alaihi wassallam) informed Asma’ bint ‘Umais how her husband, Ja’far, came to him (s) with Jibrail and Mikail (a.s.) and explained how he attained martyrdom; that he had two wings, and that Ja’far ® told him that he flies in and out of Paradise whenever he wished and he also eats the fruits of Paradise, and so on. Therefore, according to Imam Sayuti, the souls are permitted to attach to and dispose of their bodies while they are at ‘Illiyin’ (the Seventh Heaven in which there are believers' souls). These ahadith also reveal that Allah Subhana Ta'la permits his martyrs and pious souls to do the useful deeds for people.


Shah Wali-Allah ad-Dahlawi (rahmat allahi 'alaih), one of the great 'Ulama of India, wrote in his work Hujjatullahi 'l-baligha (vol. 1, p. 35), "When a human being passes away, no relation is left between his soul and the world of matter. The souls return to their origin, become like Angels, and, like them, give inspiration and help to men. They help in the dissemination and strengthening of Allahu Ta'ala's religion. They rush to help those who work for this path. It has been witnessed that they come to help in groups."

‘Abd al-Hakim Arwaasi, a great Islamic scholar and a Wali,  (R) points out that a Muslim who attaches his heart to a perfect (Kaamil) Wali will attain Allah’s “Faid” through the blessed heart of that Wali. Since the souls are not bound by time and place, the ‘kamaalaat’ (perfections) of the Wali do not depart from him even after his death. It makes no difference whether the Wali is alive or dead. The ‘tasarruf’ (disposal or personal initiative) of their souls is by Allah’s ‘tasarruf’ on them. Since the Awliya-Allah are able to perform miracles during their life, they able to do so even after leaving this material world.


Imam Abdullah an-Nasafi has written in Umdat al-Aqai’id that the soul does not change whether in sleep or in death. That is, in sleep as well as in death a Muslim remains a Muslim, a Prophet remains a Prophet. While commenting on the above, ‘Abd al-Ghani an-Nabulsi (Reh.) states in his Al-Hadiqa, that likewise an Awliya is an Awliya whether in sleep or in death, and they possess ‘karamaat’ after they die too.


‘Ali Ajhuri, an eminent Maaliki scholar of Egypt, said:  “A living Wai is like a sword in its scabbard. After his death, his influence becomes stronger in the manner of a sword that is out of its scabbard.”


The above statement is also quoted in Noor al-Hidaaya by Abu’Ali Sanji.


Therefore, the Mu’jizaat (miracles peculiar to prophets) and Karamah of Awliya do not cease after death.


According to Muhammad Thana’ullah al-Uthmani ad-Dehlvi, the author of Irshaad al-Talibeen, the emanation of a ‘Faid’ (benefits) from Awliya does not end but even increases when they die, though for a deficient person to receive such ‘Faid’ sufficiently may be seldom possible.


Muhammad Haadimi (Reh) of Konya (d.1176H/1762 c.e.) who quoted ‘Ali Ajhuri and Abu ‘Ai Sanji in his book Bariqa, maintains the continuance of Mu’jiza and Karamah after death, and that hundred thousands of these have been reported in many valuable books, and that it is permissible to pray to Allah Subhana Ta’la through Prophets and the Awliya.


According to Hazrat Khwaja Moinuddin Hasan Chishti ® (530-627 Hijri/1135-1232 c.e.) the world-renowned Awliya of Ajmer in India, the miraculous performances of Awliya remain active and so also his benevolence to devotees after death in the same manner as they were during his lifetime. This is evident from the valuable sayings quoted in Khwaja-e-Aazam, a short biography by Sabri Ajmeri. In fact, in Spiritual Sovereign of India (by Syed altaf Hussein Chishti) it is mentioned that one of the British Viceroys of undivided India, Lord Curzon, has declared in his Memoirs: “There is a grave in India – which rules.” Perhaps he was bewildered by the throngs of hundreds of thousands devotees to Khwaja’s shrine each year and the miraculous power that Allah bestowed upon the spiritual sovereign of India even after his assuming the veil of departure from the material world.


Imam Ghazali (reh) says in Ihya…the spiritual knowledge of the believer is everlasting as the soul of the believer has got no death. By “believers” he means those having great spiritual knowledge and not just the ranks of Muslims with outward faith.


'Allama Shams ad-din ibn an-Nuaym (rahmat-Allahi 'alaih), a Hanafi scholar, wrote in Kitab ar-Ruh, 'Souls may be in a different state other than when they are in their bodies. The souls of awliya' are at Rafiq al-ala and also have a relation with their dead bodies. If a person visits such a wali's grave and greets him, his soul at Rafiq al-ala anwers that person.' This is also noted in al-Imam as-Suyuti's Kitab al-Munjali. All these proofs show that awliya' have powerful tasarruf (disposal) and influence after their death in a way that we may not know.


Sayyid Ahmad al-Hamawi al-Misri [d.1686 c.e. ], a Hanafi alim and the annotator of the book Ashbah, noted in his book Nafakhat al-qurb wal-ittisal bi-ithbati 't-tasarrufi li awliya'i'llahi ta'ala wal-karamati ba'd al-intiqal that the ruhaniyya (spirituality) of awliya' was more powerful than their jismaniyya (physical existence), and they, therefore, could be seen in different places at the same moment. He quoted the following hadith ash-Sharif as a document for his words: 'There are people who will enter Paradise through every gate. Each gate will call them to itself,' upon which Abu Bakr as-Siddiq (radi-Allahu 'anh) asked, 'Will there be anyone to enter through all of the eight gates, oh Rasulullah?' and Rasulullah (sallal lahu alaihi wasallam) answered, “ I hope you will be one of them.” One can appear in different places at the same moment when his soul acquires the power of having a connection with his original position in 'alam al-amr. Since the soul's interest in the world decreases when a man dies, his soul becomes more powerful. It becomes easier for him to appear in different places at the same moment.  Jalal ad-din as-Suyuti, a Shafi'i scholar, says in his book At-Tabaqat al-Kubra, 'The twenty-second kind of karamat is that awliya' can appear in forms of different persons.   "Khalil ibn Ishaq al-Jandee (reh. death 1365 c.e.) a Maliki scholar and author of the book Mukhtasar, wrote, 'The ability to appear in various forms is given by Allahu ta'ala to a wali when he becomes perfect. This is not impossible, because the images that are seen in different shapes are non-material; the body is not seen. Souls are not material and do not occupy a place in space.' A tradition reported in Musnad of al-Bazzaaz with a fair (‘Hasan’) chain on the authority of Anas ® which is also cited by Sakhawi says that the Prophet (sallal laahu alaihi wassallam) said: “Allah has servants who know (the truth of  about people) through reading the signs (tawassum). The above hadith has been reported by others too.


According  to Shaykh ‘Ali Mahfooz (d.1361/1942), a scholar of Al-Azhar University, stated in his Al-Ibda’ that irrespective of the fact that the Awliya are dead or alive, Allah the Exalted blesses the ones whom He will, and through their ‘karamaat’ He cures the ill, rescues those who about to be drowned, helps those who are against the enemy and makes lost things found. He considers this not only logical but also supported by the teachings of the Holy Qur’an.


Imam Ghazali (reh) that a person who was made an intermediary and gave 'faid' could be made an intermediary and he could give 'faid'  after his death, too.   One of the superior great shaikhs said that he had seen four great Awliya who were active after death as well as when they were alive:  two of these were Hazrat Maruf-i Karkhi and Hazrat Abd-ul-Qadir Jilani ®.


I will have to conclude the topic at this stage since it will otherwise be stepping into the realm of Soul, Visiting the Graves, Wasila, istaghasa, and intercession all of which are interlinked and true, and which are huge topics by themselves.  However, do take care not to fall prey to those who belittle the Awliya-Allah and their miracles or those who say that no miracles were vouchsafed to the Sahaba and early Muslims, and those who belittle the miracles by explaining them as natural causation.     


Allah and His Rasool know best.


CONCLUDED


O Allah pray on our Master Muhammad a prayer by means of which we will be saved from every awe-inspiring harmful thing, 
and that will take care of all of our needs,
and purify us by means of it from all of our ugly qualities and characteristics
and raise us and purify us by means of it from all of our ugly qualities and characteristics
and raise us up by means of it in Your Presence to the highest of degrees,
and cause us to reach by means of it the extremes of all goodness in our life and after our death
and this prayer be upon his family and his companions
and may he be given safety and much salaam.


NASIR

MIRACLES-ISLAMIC PERSPECTIVE IN BRIEF- PART 10.

From the Layman’s (Nasir Ali) Desk:7 – Miracles, Islamic Perspective in Brief:

Part 10 – Continued:


In the Name of Allah, Most Beneficent, Most Merciful.


If Allah does not give Noor to someone, he cannot become enlightened (“Munawwar”) – Qur’an, Surah Noor, v.40


Let us refer to some more miracles: Tayy al-Musaafa:

Shaykh Abd al-Haqq Muhaddith Dehelwi states in Madarijun Nabuwat:

“Allah the Exalted has given the Holy Prophet (sallal laahu alaihi wassallam) the strength and power to go anywhere he likes; he can go with his own body or only in soul, on the earth, in the sky, in the grave, while maintaining connection with his own shrine.”

In Tafseer Roohul-Bayaan, it is mentioned that Imam Ghazali said: The Holy Prophet (s) and his Companions’ souls have been the right to travel the world and many Awliya-Allah have seen the Prophet (sallal laahu alaihi wassallam). Hence, the Holy Prophet (sallal laahu alaihi wassallam) is conscious of the believers and observes them by Divine leave.

In the physical world, some pious believers who include the Awliya-Allah are able to traverse great distances in moments. This is called Tayy al-Musaafa. But as we are not discussing prophets and angels miracles about the speed and so we won’t cite those examples, including the incident of Night of Isra and Ascension.

In the book, Wahhabiyya, it is written: “Traversing long distance in a moment is a Karama bestowed upon Awliya. It is ‘Wajib’ to believe in this.”

Therefore, prophets and Awliya, as well as angels are able to traverse great distances within short time. Spiritual power being unconstrained by space and time such occurrences also occur with the permission of Allah in the cases of prophets and Awliya and pious people who have assumed a veil of departure from this material world.

Sahl bin Abdullah, a great and venerable Sufi, was known for his self-mortification and ascetic training. He has been quoted as saying that he heard from a saint (Wali) called Abdallah bin Salih that every ‘Kaamil’ (complete) saint gather in Makkah every Thursday evening, i.e. the night of Jumma’ and it was for that and the reason that countless blessings and mercies descend on the city when angels perform the ‘Tawaaf’ (circumambulation) of the Baitullah day and night, and since he has seen wonders there that he had stayed awhile longer than his practice. Among the wonders he haad seen was regarding one called Maalik bin Qasim Jili whom he asked why did his hand smell of cooked meat when he replied that he had in fact not eaten for the entire week but that he had just fed his mother way back home and buried back to catch the Fajr prayer with the gathering. He had in fact travelled 900 ‘Farsakh’ or 2700 miles between his home and Makkah in a short span of time. After relating this wonder, Abdullah bin Salih asked Hazrat Sahl bin Abdullah whether he believes him. When the latter replied in the affirmative, the former exclaimed: “Praise be to Allah! I have found one Mumin person.

From the above incident it is evident that even in the physical world of ours it is possible for a Friend of Allah or a pious believer to travel long distances in a short period of time or within moments.


In fact there are numerous accounts given in the Rowdh and other Islamic literature where not only the time for travel is reduced to moments but the ground beneath the feet itself is not felt or if felt, it is as if walking on the “rolling waves”; or the shoes being dry despite walking on the rain-soaked muddy mire (e.g. as stated by Hazrat Data Ganj Baksh about his Shaykh.) In Kashful Mahjub, he mentions the narration of Abu Warraq’s regarding his journey along with his Shaykh al-Hakim (Muhammad bin Ali Tirmidhi) from Tirmidh to the Desert of Bani Isra’il and back within a short time so that the disciple could not restrain himself from asking his Master: O Shaykh, O Shaykh, how did we reach the Desert of Bani Isra’il from Tirmidh in such a short time?” The answer that he got was: It is your business to arrive (‘rasidan’) and not to ask questions (‘pursidan’).


We are informed by the author of Kashful Mahjub, Hazrat Ali bin Uthman al-Hajweri (Data Ganj Baksh ®) that once he went to pay his respects to Baab ‘Umar and his old wife Fatima so that the Shaykh who was one of the Awtaad (high-ranking saints or officers of the Divine Court who have the power to loose and bind) might look on him with kindness. For this he had to travel from Uzkand to a remote village Ashlaatak in Farghana. He was surprised to learn that the Shaykh had been continually seeing him from the day of his initiation to the path. The Shaykh also informed him that travelling distance (Tayy al-musaafa or sipardan-e-musaafat) is child’s play. He bade his wife to bring them something to eat, when she brought some fruits which could not have been procured during that season and in that village. The Shaykh advised him to pay visits by means of thought.


Ibn Hajar Haytami (Reh.) wrote in his Fatwa:  “The number of those who have said that if a Wali goes to a very distant place in the west (in a short time) after having performed the evening salaat, and if the sun has not set there yet, he does not need to perform the evening salaat for the second time at that place, are many.”


Imam ar-Rabbani mentions in his Letters that some Awliya were seen far from the place where they lived and that it was the appearance of their soul in bodily forms.


Hazrat Shaykh Muhiyudden Abdul Qadir Jilani Ghousul Azam ® too had spiritual powers to go to the far-flung places instantly to the rescue of the ones in distress who appealed for his aid. In fact, even his maternal grandfather, Abdullah as-Sawma’i, was known for numerous miracles and people used to ask for his spiritual intervention in times of distress as stated in the introduction of Jila’ al-Khatir (Purification of the Mind) which contains edited discourses of Hazrat Shaykh Abdul Qadir Jilani ®. Once a caravan of a group of merchants of Jilaan while heading for Samarkand was accosted by bandits. The merchants who were unable to defend themselves invoked the intercession of the saint. Suddenly, they saw ‘Abdullah as-Sawma’i in their midst. He was reciting the formula. The bandits took to their heels and the saint disappeared as suddenly as he had appeared among them. When the merchants related the story to the people of Jilaan, they told them that the saint in fact had never left Jilaan during the time of their journey.


In his book, Lawaaqi-ul Anwaar Fi Tabqaatil Akhyaar (The Infused Lights of the Biographies of the Righteous), Shaykh Abdul Wahab Sha’rani (reh.) records an incident to show that Awliya can appear at far off places from their actual location. A disciple of Sayyidi Muhammad Ghamri ® was once passing through the bazaar when the foot of the animal on which he rode, slipped. In extreme panic he screamed: “Ya Sayyedi Muhammad, Ya Ghamri!” As if by co-incidence, Ibne Omar Saeed the ruler, who had been made a prisoner by Sultan Chiq’miq was also passing through the bazaar at the same time. He too heard the screams. He inquired of the disciple as to who was Sayyidi Muhammed ®. When he was informed about him he also screamed: “Ya Sayyedi Muhammad, Ya Ghamri!” No sooner he had proclaimed the name, than the great Wali and spiritual master appeared and drove away his captors, freeing the captured ruler. The Shaykh then departed, blessing the ruler.

Hazrat Habib al-Ajmi, the disciple of Hasan Basri ® was another Awliya-Allah who was known for Tayy al-Musaafa. Many times during the Haj season he was seen at Basra (Iraq) on the 8th day of the lunar month of Dhu’l Hijja, and on the next day on the 9th he was spotted at the plains of Arafat near Makkah. This is mentioned in Jami’s Shawahid an-Nabuwa which documents the miracles of Sahaba and Tabiian.  The distance between Basra and Makkah by flight is at least 1,238 kilometres or over 769 miles. Imagine then, that those were the days of caravan and how many months it used to take to cover that distance on land! Dhows were the other mode of transport. 

There is another classic case of Tayy al-Musafaa and this relates to Khwaja Abdul Wahid bin Zaid Abul Fadhal (d.793 c.e.) a student of Imam Abu Hanifa and disciple of Hazrat Hasan Basri and Master of Hazrat Fudhail bin Ayadh.   Abdul Wahid Bin Zaid relates:  I purchased a slave on the condition that he serves me. Once, when it became dark I looked for him in the house, but could not find him.  Early in the morning he came and presented me with a dirham. I asked, “Where did you get it from?” He replied, “I receive a dirham daily and will only give it to you on the condition that you do not ask for me at night.” He would disappear every night and return in the morning with a dirham.  One day my neighbours approached me and shrieked, “O Abdul Wahid sell your slave. He is a grave digger!” This news depressed me. After this, I decided to keep a vigilant eye on him. That night after Isha Salah, the slave stood up to leave, he pointed to the door and it opened. He made his way to the second door and did the same and then the same again to the door from which I was watching him. He left the house so I followed him till he reached a stretch of barren land.  He took off his clothes and put on a cloth sack and prayed till Fajr. He then lifted his hand towards the heaven and said, “Oh my Master, give me my small masters pay”. A dirham then fell from the sky. I was mystified and amazed at this. I stood up and performed two rakats and sought forgiveness from Allah, from the evil thought that had crossed my mind. I promised myself that on returning, I would free him.  As I made my way back I looked for him but could not find him. He was nowhere to be seen. All of a sudden a knight on an armoured horse appeared. He asked, “Oh Abdul Wahid what are you doing here?” I related the incident to him. He then inquired, “Do you know the distance from here to your city?” Oblivious to where I was, I replied in the negative. He informed me that I was approximately two years travelling distance from home. He then said, “Do not move from here till your slave returns tonight”.  When it became dark my slave came. He came with a tray full of food and greeted me with joy and said, “Eat my master, you should not have followed me here”. I ate while he prayed till Fajr. Once he had finished he held my hand and walked a few steps. Instantly we were back to my house. He said, “Oh master now that we are back, did you not make the intention to free me?” I replied affirmatively. He added, ”Free me and take the money you paid for me and you will be rewarded”. He then picked up a stone and gave it to me. I looked at it. Astonishingly it had turned into gold.  He had come to realize that his slave was not a grave-digger but a 'Noor' digger.


 Those who refuse to understand the powers that Allah bestows upon his pious believers and Awliya (not to speak of the high-ranking prophets and messengers a.s.) come out with a convenient answer that there is a Jinn (genie) behind miracles. While it is true that according to Mishkaat the Iblis on hearing the call for prayers runs thirty-six miles away from that place and comes back in an instant after the completion of the call, it is misleading to attribute the Karamaat of Awliya to the deeds of deceiving Jinns. This assertion about the Jinn being behind the miracles is far-fetched and not true. 


Tayy al-masaafa is one of the powers, among others, bestowed on the Friends of Allah by the Creator Himself and so it cannot be the handiwork of a Jinn as the deniers of Karamaat would have us believe. We have noted in the last post how Asif bin Barkhiya was not of the Jinn but a human being, “one who had the knowledge of the Book,” and yet he was instrumental in bringing the throne of the Queen of Sheba (Bilqis) before Sulaiman (a.s.) in twinkling of an eye, and thus leaving the wonders of the Jinns far behind. This is also called “Tayy al-Ardh” (Folding up of earth) that is, instead of taking a step forward towards the object, the earth turns towards the traveler rapidly no matter how far the distance. Islamic scholars have defined this as “The ceasing and termination of the matter in the initial location, and its reappearance and creation in its final location.” Otherwise too, the physical world may be restricted but the spiritual world is free from the restriction of time and place. In short, Awliya-Allah of high ranks are able to travel great distances in a short time. The term they use is “Tayy al-Makaan”.


Ibn Taimiyya says: “Sometimes the Jinn will take the form of those admired and stand at ‘Arafat and who believe well of him will think that he actually stood in ‘Arafat. Many others have also been actually carried by the devils to ‘Arafat and other sacred places.”  He further says:  “Satan is able to make such misdeeds appealing to them by convincing them that they are among the Karamaat of the righteous…”  (Al-Furqaan Bayna Awliyaa ar-Rahmaan wa Awliyaa ash-Shaytaan)


Now, at the outset the question arises why would the Satan do that by making people think that they have sighted an “admired one?” Wouldn’t that, on the contrary, strengthen the belief in miracles?  Anyway, it is significant to remember that a perfect Wali is an inheritor of the Messenger of Allah (sallal laahu alaihi wassallam), his status being proportional to the degree of Allah’s love for him. Hence the Karamaat of the perfect Wali can never be in contradiction of the Islamic letter and spirit – this too we have noted before. Suggesting that a Jinn may take the form of a Wali is mischievous and misleading.


According to Sayyidi Abdulhakim Arwasi (Reh.), the Shafi’i scholar, Allamah al-Jaili, wrote in his commentary to Sahih al-Bukhari: “The Devil cannot appear in the shapes of perfect Walis who are Rasool-Allah (s) inheritors, just as it cannot take Rasool-Allah’s (s) shape.”


Once it is accepted that a Jinn cannot impersonate a perfect Wali, the theory of Jinn impersonating Awliya-Allah for misleading people falls flat  to the ground.



Sayyidi Abdulhakim Arwasi (reh.) also informs us that according to jurisprudence and principles thereof, the ‘ulema and Awliya among the community of the Messenger of Allah (sallal laahu alaihi wassallam) are the inheritors of his every “Haal” save those which are among his “Khasais” (i.e. peculiar or special to him).


To continue…Insha Allah!


NASIR

MIRACLES- ISLAMIC PERSPECTIVE IN BRIEF-PART 4.

From the Layman’s Desk-7: Miracles –Islamic Perspective in brief:
Part 4 - Continued.....



In the name of Allah, Most Beneficent, Most Merciful.


“His command when He desires a thing is just to say to it, ‘Be!’ and it is.” (Surah Ya Sin, 82)

Allah is the Real Doer, Causator and Creator of Miracles:

Now before we come to “Miracles” it is important to draw the attention of the uninitiated non-muslim readers that while in non-Islamic religions “miracles” are usually directly attributed to the human agency that seems to be the author, this is not so in Islam because human attribution is not allowed.


Imam Tahawi, who was one of the Salafs (not to be confused with modern Salafi sects), says: Nothing happens except what Allah wills. Everything happens according to His decree and will, and His will is accomplished. The only will that people have is what He wills for them. What He wills for them occur and what He does not will, does not occur. Allah has been always the Creator and the originator and the Lord.


Allah says in the Holy Quran: “Allah is the Creator of all things.” (Sûrah al-Zumar:62 , and Sûrah al-Ra`d: 16). There are quite a few verses of this kind in the Holy Qur’an that say that it is Allah the Almighty who is the Creator, Real Doer, Author, Originator, and the Causator. This applies not only to the creation of the universe and creatures and all that is there,\ but also to day to day activities and occurrences and miracles. Everything takes place in the universe because of the decree of Allah. Therefore, the bottom-line is that while the miracles may be attributed, as the case may be, to prophets and the Awliya-Allah or a pious person, in our hearts we must always know and believe that it is Allah alone who is the Causator, Doer and Creator of Miracles. Therein remains our safety as far as the religion of Islam goes.

Hazrat Bayazid Bistami ® stated that ‘Maarifat’ (Gnosis) consists in knowing that without Allah’s permission no one has the least control of his kingdom. It is Allah who creates the ability to act and puts the will to act in the heart since the human actions are metaphorical and Allah is the Real Causator. It is only when Allah gives strength that we are able to carry on the spiritual exercises. Bishr al-Hafi ® whom even Imam Ahmad bin Hanbal used to consult, stated that an individual and his actions are created by Allah. Allah being the Provider, if He makes a creature the means of giving you sustenance, consider it that it has come from Allah and not the creature.

Before we come to the "Miracles" there is one more aspect to be understood about the miracles.  It is this:

Miracles are downplayed in Islam:



The Holy Qur’an sent down upon the Holy Prophet (sallal laahu alaihi wassallam) is the greatest sign sent down to mankind. Generally, not much weightage is given to miracles. The Holy Qur’an says: And yet they say, “Why are signs not sent down upon him from his Lord? Say: “The signs are indeed with Allah, and I am but a clear warner.” (29:50).

Indeed, Awliya-Allah have also not attached much significance to miracles and marvels.

When the great saint of Mayhana, Hazrat Abu Sa’id Fazlullah ibn Abi’l Khayr ® (967-1049 c.e.) was told that so- and-so walks on water, he replied that it was easy since frogs and water-fowls do it.  When someone drew his attention that so-and-so flies through the air, he merely replied that so do the birds and insects.   Again, when someone told him that somebody goes from one town to another in a moment, he replied that things such as these are of no great value since even Satan travels from East to the West in a moment. According to him, the true saint eats and sleeps and has social intercourse with the people. He even marries and lives among them. He carries on buying and selling in the market. However, he never forgets Allah even for a single moment. It is true that some of them renounced worldly activities in order to worship Allah unhindered. However, that was nothing new since we have the example of Ashab us-Suffa (People of the Verandah), i.e. the Companions of the Prophet (sallal laahu alaihi wassallam) who resided in the verandah of the Masjidun Nabawi and who were extremely poor, and about whom it is mentioned in the Holy Qur’an: “Do not drive away those who call unto their Lord, at morn and eve, desiring His face” (6:52).   Despite their privations and sufferings, the Ahle Suffa were great lovers of Allah and His Holy Messenger (sallal laahu alaihi wassallam).    It is significant to note that included among these are such famous names as Bilal ibn al-Rabah, Salman al-Farsi, Abu Dharr al-Ghiffari, Abdullah ibn-Masood, Abdullah ibn Umar, Abu Huraira, Muadh b. al-Haris and others (may Allah be pleased with them all), some of whom even attained martyrdom in several battles of nascent Islam.


When Hazrat Bahaudin Naqshbandi was asked about showing miraculous power, he said: “What more miraculous power do you want than that we are still walking on this earth with all these sins upon us and around us.” Hazrat Shihab ad-din Suhrawardi (d.632H/1234 c.e.) mentioned in his Awaarif Al-Ma’arif that “Marvels and Karamaat are of no value in comparison with the heart’s dhikr of Allah”.


Hazrat Bayazid Bistami ® says: I seek His Grace from the Bestower of Graces. I don’t seek miracles. He also said that if you see a person sitting cross-legged in the air, don’t be fooled by his act!  Observe his approach and attitude to the compulsory acts (Faraaiz, Waajibaat) and prohibited acts (Haraam, Makrooh Tahreemi) and detestable acts (Makrooh) and other restrictions and etiquettes of the Shariah. (Risalah Qushayriya)


Further, according to Imam Muhammad Mathum (d.1074H/1668 c.e.) of Sirhind, knowing Allah is more valuable than possessing Kashf and Karamah. The reason is that being a knower of Allah (Aarif Billah) entails the secret knowledge about Allah’s Essence and Attributes; while Karamah or marvels manifest secret knowledge about creatures. Awliya-Allah don’t want marvels because they don’t desire knowledge about the creatures. As Allah loves his Awliya very much, He does not keep them preoccupied with creatures. Those who are addicted to the world cannot recognize and do not like men of Allah who can comprehend and reveal secrets about creatures better than others provided they choose to think about them.


In short, it is important to realize that just as the pre-eminence of prophets depends not on miracles or evidentiary miracles but on their exalted ranks and being preserved from the defilement of sin, similarly, working miracles or ‘Karaamaat’ is not an end in itself for a Vali (Saint).  As Dr. Tahir al-Qadri explains, Miracle is not Vilayat (Sainthood), and Vilayat is not a miracle. A miracle is just a by-product of being a Vali because for a Vali a miracle is not a product. According to him, there is Ijma (consensus) among the scholars that a Karamat is “Nafs-ki-Talab” while “Allah’s Talab” is Isteqaamat (remaining firm on the right path, or rectitude, steadfastness). Isteqaamat is higher than Karaamat. There have been many Friends of Allah who have had no miracles, and what is more, there are many unknown Awliya-Allah who are unknown to the world. As far as the Vilayat is concerned, all Awliya-Allah are equal, but they differ as far as the status is concerned.


To continue....
 
NASIR