Karamat

Historically, a "belief in the miracles of saints (karāmāt al-awliyāʾ, literally 'marvels of the friends [of God]')" has been a part of Sufi Sunni Islam.Jonathan A.C. Brown, "Faithful Dissenters," Journal of Sufi Studies 1 (2012), p. 123 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 (ca. 700–1400),Radtke, B., Lory, P., Zarcone, Th., DeWeese, D., Gaborieau, M., F.M. Denny, Françoise Aubin, J.O. Hunwick and N. Mchugh, “Walī”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. 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" (khāriq li’l-ʿāda)," or represent, in other words, "an extraordinary happening which breaks the 'divine custom' (sunnat Allāh) 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.Aziz, M. A. (2011). Religion and Mysticism in Early Islam: Theology and Sufism in Yemen. Vereinigtes Königreich: Bloomsbury Publishing. p. 45 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 challanged one of his disciples, whereupon al-Khayr's student, with aid of his tachers influence, began to walk on water.Aziz, M. A. (2011). Religion and Mysticism in Early Islam: Theology and Sufism in Yemen. Vereinigtes Königreich: Bloomsbury Publishing. p. 45

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 (ca. 900) and Abu Hafs Umar an-Nasafi (ca. 1000), 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 (18:65–82), the disciples of Jesus (5:111–115), and the Seven Sleepers (18:7–26), 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,Bukkhārī. Saḥīḥ al-ʿamal fi ’l-ṣalāt, Bāb 7, Maẓālim, Bāb 35Muslim (Cairo 1283), v, 277Maḳdisī, al-Badʾ wa ’l-taʾrīk̲h̲, ed. Huart, Ar. text 135Samarḳandī, Tanbīh, ed. Cairo 1309, 221 only lent further credence to this early understanding of the miracles of the saints. The fourteenth-century Hanbali scholar ibn Taymiyya (d. 1328), despite his well-known objections to ziyara (visiting of saints' graves), nevertheless stated:

{{quote|The miracles of saints are absolutely true and correct, by the acceptance of all Muslim scholars. And the Qur'an has pointed to it in different places, and the sayings of the Prophet have mentioned it, and whoever denies the miraculous power of saints are only people who are innovators and their followers.Ibn Taymiyyah, al-Mukhtasar al-Fatawa al-Masriyya, 1980, p. 603}}

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."Josef W. Meri, The Cult of Saints among Muslims and Jews in Medieval Syria (Oxford: Oxford University Press, 2002), p. 68

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."Juan Eduardo Campo, Encyclopedia of Islam (New York: Infobase Publishing, 2009), p. 600 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, 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.{{cite thesis |author=Muhammad Faisal Husni |title=The grave that became a shrine: the lives of keramat graves in Singapore |degree=Master of Arts (Research) |url=https://dr.ntu.edu.sg/handle/10220/47512 |date=2018 |doi=10.32657/10220/47512 |publisher=Nanyang Technological University|hdl=10220/47512 |hdl-access=free }}

• Haydar Ghazi, also known as Abul Karamat
• Tay al-Arz, the saintly power of teleportation
• Datuk Keramat, local folk religion in Malaysia and Singapore

{{Reflist}}

• Reynold A. Nicholson, Chapter 5 "Saints and Miracles" of The Mystics of Islam. 2002. {{ISBN|0-941532-48-8}} pp. 88–104
• Trimingham, J. Spencer. The Sufi Orders in Islam. Oxford University Press. 1971. {{ISBN|0-19-501662-9}} pp. 26–28

{{Sufism terminology}}

{{Portal bar|Religion|Islam|Education|Psychology}}

{{Authority control}}

Category:Islamic terminology

Category:Islamic miracles