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Q&A: Miracles and Karamat

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بسم الله الرحمن الرحيم

Question:

A miracle [mu'jizah] is an extraordinary occurrence [khāriqun lil ‘ādah] and it occurs only at the hands of prophets and messengers. However the scholars also use the word ‘karāmah'. They give it various definitions and attempt to establish its reality by many āyāt and ahādith. The question is: does what is called a ‘karāmah' exist or not? If the answer is yes we seek a comprehensive explanation in this matter, and if the answer is no, then how do we understand the story of the Ahl al-Kahf for instance or Ashāb al-Ukhdūd, or the saying of Umar ibn al-Khattāb (ra), ‘O Sāriya, the mountain!' Similarly the incident of Sa'd ibn Abi Waqqas in the Tigris river, and many like occurrences?

Answer:

1. Allah سبحانه وتعالى has created the universe, man, and life with particular laws and characteristics which man is not able to change or break.

لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ

"Neither is it allowable to the sun that it should overtake the moon, nor can the night outstrip the day; and all float on in a sphere" (Yāsīn: 40)

 

وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ • وَفِي أَنْفُسِكُمْ أَفَلَا تُبْصِرُونَ

"And in the earth there are signs for those who are sure, as also in your own selves: Will you not then see?" (al-Dhāriyāt: 20-21)

 

هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلَّا بِالْحَقِّ يُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ • إِنَّ فِي اخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَمَا خَلَقَ اللَّهُ فِي السَّمَاوَاتِ وَالْأَرْضِ لَآيَاتٍ لِقَوْمٍ يَتَّقُونَ

"He it is Who made the sun a shining brightness and the moon a light, and ordained for it mansions that you might know the computation of years and the reckoning. Allah did not create it but with truth; He makes the signs manifest for a people who understand. Most surely in the variation of the night and the day, and what Allah has created in the heavens and the earth, there are signs for a people who guard (against evil)." (Yūnus: 5-6)

 

إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ

"Indeed We have beautified the nearest heaven with an adornment, the stars..." (al-Sāffāt: 6)

 

وَلَقَدْ جَعَلْنَا فِي السَّمَاءِ بُرُوجًا وَزَيَّنَّاهَا لِلنَّاظِرِينَ

"And certainly We have made strongholds in the heaven and We have adorned it for the beholders" (al-Hijr: 16)

These are just some of the many verses which show this.

 

2. Allah سبحانه وتعالى has also facilitated life for the creation in accordance with what he has determined in them of natural capacities. Man does not fly in the air with his body, like the birds, nor travel on water with his body like the creatures of the sea. He lives on his two feet on land, and cannot break the law by walking on water or flying in the air.

وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُمْ مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ ثُمَّ إِلَى رَبِّهِمْ يُحْشَرُونَ

"And there is no animal that walks upon the earth nor a bird that flies with its two wings but (they are) species like yourselves; We have not neglected anything in the Book, then to their Lord shall they be gathered." (al-‘Anām: 38)

 

وَاللَّهُ خَلَقَ كُلَّ دَابَّةٍ مِنْ مَاءٍ فَمِنْهُمْ مَنْ يَمْشِي عَلَى بَطْنِهِ وَمِنْهُمْ مَنْ يَمْشِي عَلَى رِجْلَيْنِ وَمِنْهُمْ مَنْ يَمْشِي عَلَى أَرْبَعٍ يَخْلُقُ اللَّهُ مَا يَشَاءُ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

"And Allah has created from water every living creature: so of them is that which walks upon its belly, and of them is that which walks upon two feet, and of them is that which walks upon four; Allah creates what He pleases; surely Allah has power over all things." (al-Nūr: 45)

 

3. Similarly, Allah has placed in things particular attributes which they cannot surpass. Fire burns, and none has the ability to remove this attribute from it. Only Allah himself can suspend such an attribute, such as when He سبحانه وتعالى saved Ibrāhīm عليه السلام from the fire by removing its attribute of burning.

He سبحانه وتعالى says,

قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَى إِبْرَاهِيمَ

"We said, ‘O Fire! Be cool and peaceful on Ibrāhīm" (al-Anbiyā': 69)

Thus are the attributes in other material things.

 

4. Further, Allah سبحانه وتعالى has subjugated this universe for us so that we can live in it in accordance with its natural laws. Any circumvention of these laws negates this subjugation. Only Allah is able to perform such circumvention. If He informs us of such we affirm it, and if he does not then any matter is considered to be within the subjugation of the universe for us.

 

وَهُوَ الَّذِي سَخَّرَ الْبَحْرَ لِتَأْكُلُوا مِنْهُ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُوا مِنْهُ حِلْيَةً تَلْبَسُونَهَا وَتَرَى الْفُلْكَ مَوَاخِرَ فِيهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ

"And He it is Who has made the sea subservient that you may eat fresh flesh from it and bring forth from it ornaments which you wear, and you see the ships cleaving through it, and that you might seek of His bounty and that you may give thanks." (al-Nahl: 14)

 

أَلَمْ تَرَ أَنَّ اللَّهَ سَخَّرَ لَكُمْ مَا فِي الْأَرْضِ وَالْفُلْكَ تَجْرِي فِي الْبَحْرِ بِأَمْرِهِ وَيُمْسِكُ السَّمَاءَ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَحِيمٌ

"Do you not see that Allah has made subservient to you whatsoever is in the earth and the ships running in the sea by His command? And He withholds the heaven from falling on the earth except with His permission; most surely Allah is Compassionate, Merciful to men." (al-Hajj: 65)

 

أَلَمْ تَرَوْا أَنَّ اللَّهَ سَخَّرَ لَكُمْ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظَاهِرَةً وَبَاطِنَةً وَمِنَ النَّاسِ مَنْ يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا كِتَابٍ مُنِيرٍ

"Do you not see that Allah has made what is in the heavens and what is in the earth subservient to you, and made complete to you His favors outwardly and inwardly? And among men is he who disputes in respect of Allah though having no knowledge nor guidance, nor a book giving light." (Luqmān: 20)

 

وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ

"...and the sun and the moon and the stars, made subservient by His command; surely His is the creation and the command; blessed is Allah, the Lord of the worlds." (al-‘Arāf: 54)

 

وَسَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِيَ فِي الْبَحْرِ بِأَمْرِهِ وَسَخَّرَ لَكُمُ الْأَنْهَارَ • وَسَخَّرَ لَكُمُ الشَّمْسَ وَالْقَمَرَ دَائِبَيْنِ وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ

"and He has made the ships subservient to you, that they might run their course in the sea by His command, and He has made the rivers subservient to you. And He has made subservient to you the sun and the moon pursuing their courses, and He has made subservient to you the night and the day." (Ibrāhīm: 32-33)

 

5. Allah سبحانه وتعالى has sent messengers and supported them with miracles which establish their messengership. These miracles are extraordinary occurrences, contravening the norm, whereby Allah سبحانه وتعالى suspends some of the natural laws making them subservient to the messenger as a challenge to people and a proof for them that the one who has performed this miracle is indeed a prophet sent by Allah.

Allah سبحانه وتعالى made the solid staff of Mūsā عليه السلام transform into a live snake - literally, not merely as an illusion like magic. When the magicians saw this they were of the first to believe in the Prophethood of Mūsā because they knew that such a literal transformation was not possible by a man himself. Similar to this was when Allah split the sea to allow Mūsā عليه السلام and his people to cross, and when he would bring the dead to life on the hand of Isā عليه السلام. Similar was the Arabic speech spoken by the Messenger صلى الله عليه وسلم which was not humanly possible for the Arabs.

Miracles occurring on the hands of prophets and messengers are a known matter, as are its evidences.

 

6. As for what people refer to as ‘karāmāt' for other than the prophets and messengers, this is tawfīq from Allah for a slave of His in an action of his in a remarkable way. This can be something which is extraordinary or something within the ordinary. It occurs to something because of the strength of the tawfīq.

If it is extraordinary then Allah informs us of it because the texts are general about the subjugation of the universe for man, that is, within the universal laws, so suspending this subjugation or breaking these laws require a specifying text. If such a text is found, we affirm it. If there is no text about an extraordinary occurrence than any incident is seen as tawfīq from Allah within the laws of the universe.

Therefore we affirm the provision which used to come to Maryam in an extraordinary manner because Allah informs us about it,

كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِنْدَهَا رِزْقًا قَالَ يَا مَرْيَمُ أَنَّى لَكِ هَذَا قَالَتْ هُوَ مِنْ عِنْدِ اللَّهِ إِنَّ اللَّهَ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ

"Whenever Zakariyya entered the sanctuary to (see) her, he found with her food. He said: O Maryam! where does this come to you from? She said: It is from Allah. Allah gives to whom He pleases without measure." (Aāl-Imrān: 37)

The same applies to all the texts of the Book and the Sunnah about extraordinary incidents occurring to other than the prophets and messengers. We affirm them in accordance with how they are established. That is, we affirm them decisively if they are definite in transmission and indication and non-decisively if they are indefinite in either.

This is the answer to what you mentioned of extraordinary incidents mentioned in the texts like the story of Ahl al-Kahf, Ashāb al-Ukhdūd and Maryam عليه السلام. All of these came in Qur'an so we affirm them.

As for after the death of Prophet صلى الله عليه وسلم then the transmitted texts have ceased except only the Ijma' al-Sahābah which reveals an evidence which they heard from the Messenger صلى الله عليه وسلم but did not explicitly relate, and except some of the ahādīth of the Messenger mentioned in his life in which some Companions are praised by name for actions and sayings they perform with tawfīq which makes them of an extraordinary nature. Hence if there are texts which describe specific individuals as performing actions or sayings in specific situations, then we affirm them in accordance to their strength.

As for actions and sayings performed by some Muslims without there being a text about them, then these are never extraordinary. They are within the universal laws and are the result of tawfīq from Allah for his pious slaves for the success of their acts, and for salvation from the evil of their enemies, and the like.

 

7. With respect to what occurred on the tongue of Umar of his saying, ‘O Sāriya, the mountain!' and Allah's making this reach the soldiers such that they were victorious over their enemy, then we affirm this because of the Messenger's صلى الله عليه وسلم saying about Umar, "Allah has placed the Haq on the tongue of Umar with which he speaks." (Abu Dāwūd, from Abu Dharr)

And his صلى الله عليه وسلم saying, "Allah has placed the Haq on the tongue of Umar and in his heart." (Tirmidhi, from Ibn ‘Umar)

And his صلى الله عليه وسلم saying, "Allah has placed the Haq on the tongue and heart of Umar." (Ahmad, from Ibn ‘Umar)

Hence we take this ahādīth and affirm the saying of Umar, ‘O Sāriya, the mountain!' in accordance with the strength of this transmission, on the basis of the mentioned ahadith of the Prophet صلى الله عليه وسلم.

 

8. As for what has been narrated about Sa'd ibn Abi Waqqas (ra) crossing the river, as above we affirm it in accordance with the strength of its transmission. This is because the Messenger of Allah صلى الله عليه وسلم praised Sa'd specifically, by his saying, "The first to enter from this door is a man from the people of Jannah; then Sa'd ibn Abi Waqqas entered" (Ahmad, from Ibn ‘Umar).

Ibn Umar also narrates that, "We were sitting with the Messenger of Allah صلى الله عليه وسلم and he said, ‘A man from the people of Jannah shall enter upon you from that door.' As he said that Sa'd ibn Abi Waqqās appeared (Ibn Hibbān).

Further the Messenger of Allah صلى الله عليه وسلم supplicated to Allah to accept the du'a of Sa'd as related in the Mustadrak of al-Hākim and in Dalā'il al-Nubuwah of al-Bayhaqi, and Ibn Hibbān from Qays ibn Abi Hāzim that he said, "I heard Sa'd say, ‘The Messenger of Allah صلى الله عليه وسلم said to me, ‘O Allah, answer him when he calls upon you.''" Al-Hākim judged the chain of his narration to be sound.

In the narration of Sa'd traversing the (Tigris) river in the conquest of al-Madā'in, Sa'd mobilised his soldiers saying, "I have decided to fight the enemy before the dunya harvests you! Indeed I have decided to cross this river!" Then he called upon Allah saying to his soldiers, "Say, ‘We seek help from Allah and we place our trust in him. Allah suffices us and he is the best disposer of affairs. By Allah! Allah gives victory to His righteous slaves, He makes His deen dominant and vanquishes His enemy. There is no strength or power except with Allah, the High, the Great!" They then crossed the river, one after the other, followed by their horses.

Some of the narrations mention that the river had fords which would be as high as the body of a horse at low-tide. At high-tide the water would rise significantly, and this was the case when Sa'd plunged into the river. It may have been that they crossed the river from specific fords, although what is understand from the narrations is that they waded through whilst the water was high.

Some of the narrations mention that one of them drowned while crossing. Ibn al-Kalbi mentions that Salil ibn Zayd witnessed the conquests of Irāq and drowned the day the Muslims crossed the Tigris into al-Madā'in. Al-Tabarī mentions in his Tārīkh that when the Muslim crossed the Tigris all passed safely except one by the name of Gharqada who slipped from the back of his horse so al-Qa'qā' bin ‘Amr threw him the bridle of his horse which he grasped and crossed.

Hence there are reports of one man drowning and others of a man slipping into the river. In any case, whether the incident was extraordinary or within the ordinary, we affirm it in accordance with the strength of its transmission, and that is on the basis that Sa'd dua's are answered and he made du'a for Allah's victory and the defeat of the enemy, and because the Messenger صلى الله عليه وسلم mentioned him as being of the people of Jannah and supplicated for his dua's to be answered.

 

In summary:

• The Universe is subjugated for man in accordance with its laws and attributes.

• Any contravention of these laws and attributes is a specification of the general texts about it being subjugated for man.

• In turn, affirming any extraordinary event (which breaks a universal law) requires a text.

• If no such text exists then all matters are considered to be operating in accordance with their inherent nature [fitra] upon which Allah created them.

• If there are texts, then we affirm them in accordance with their strength of transmission and indication, like the miracles of the Prophets and the karāmāt of other than the Prophets about which a text has come.

• As for everything else, that is, for that which a text does not exist, any remarkable act or saying of a Muslim, whatever his level of taqwa, it does not break the universal laws and attributes. Rather it is tawfīq from Allah for his slaves in terms of success in their actions, or protections from the evil of their enemies.

 

13/06/2003

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Mudassar Rana said:

interesting topic. just because karamah have become s bit of an industry shouldnt mean that we go to the other extreme and deny them. There are plenty of stories from around the world incl. Afghanistan of never before seen animals fighting alongside the mujahideen. Even from the blessed grave of rasool allah s.a.w we have heard stories about azan being heard from inside by a sahabi who was hiding from soldiers (im not sure of whose army they were - maybe yazid).

Allah's help comes in all shapes and sizes and in a way to deny karamah is an inference that Allah has no interests in the running of this world naouzobillah. The return of the khilafah requires not just effort because clearly that has being going on for decades but also requires the izn of allah. No doubt along this route there will be many karamah - which inshallah we will hear about once it has been established.
 
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September 17, 2010
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Dr Q A said:

AA...

Brothers dont lose focus... Let us just say that there are more than one understanding of this issue... Ibn Khuldoon has mentioned two things that I can remember about Muajizah and Karamat... Muajizah is of a bigger nature... Like bringing the dead to life or a book that has a language that is clearly not that of a human being... Moreover a miracle comes as a challenge or Tahdi in Arabic... Karamat lack these two things... It is of a small nature compared to miracle and it is not presented as a challenge... Some people are born with this ability and to claim to have Karamat when one does not is considered a sin...

Dont lose focus brothers... At the end of the day Khilafah is our goal... and like the Sahabi who chased after a Kafir in battle and saw the Kafir fall and die before he could even strike him, we shall come across some things that we do not understand... but our goal should be clear to us... (The prophet saw later told that puzzled Sahabi that the Kafir had been killed by an Angel fighting alongside Muslims in the battle field)...
 
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March 01, 2010
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Abdullah said:

There is a fundamental difference between Mu'jizah/Miracle and a Karamah when a Law of Nature is being violated. While the end result may be the same (i.e. violation or suspension of a Law of Nature), the Mu'jizah happens within the command OR knowledge of the prophet but a karamah happens outside of the persons command AND knowledge.

So when a prophet performs a miracle/Mujizah he knowingly attempts an action (by Allah's command) that cannot produce the intended out-of-this-world result unless the natural laws are suspended or bent for him for that purpose. So when Musa AS split the sea with his staff or Eisa AS blew life into the clay statues of birds they did these actions with the intention of an out-of-this-world result.

On the other hand, a 'Karamah' HAPPENS without the intention of the person carrying out the action. So when Omar RA got a premonition that there would be an ambush from the side of the mountain, he uttered out in his anguish the words 'Oh Sariyah, the Mountain' it was heard by the platoon he had sent - both his premonition about the ambush and his words being heard by the platoon were 'happenings' out of the intention of Omar RA - they were a blessing of Allah SWT for that person.

Any report claiming that a non-prophet intentionally carried out an action that broke the Laws of Nature is a DEFINITE LIE. On the other hand, a non-prophet may stumble into an out-of-this-world result of an ordinary action that was carried out with its normal intention. Although this happens more often with the people much closer to Allah SWT, there have been cases when an ordinary person cries out to Allah SWT in his despair and something miraculous happens for him (not by him).

This so far was in regards to the results that were out-of-this-world. As far as happening of exceptional events is concerned, it happens in all of our lives. When some people are cured of certain serious illnesses quite mysteriously this is within realm of possibility. Similarly, when some one goes thru a SERIES of chance occurances and makes some gains in his life or gets into trouble, though exteremly rare it is still within the realm of possibility. (A very common incident of this type are the 'falling babies', some how a lot of babies that fall off the windows etc. land straight into the hands of people standing downstairs or into cushiony spots..)

The word 'Karamah' is a term used when nice outcomes are associated with the dua's or efforts of a pious person. Therefore a Karamah most of the times is not even breaking the laws of nature, rather it is only bringing positive outcomes. It has been known about many pious people whose companionship, dua or partnership brings goodness and blessings in the lives of their associates, cures illnesses, makes business ventures successful, brings relief and respite to people under oppression etc.. These people never claim that such and such will happen as a result of a certain action of theirs or a certain dua of theirs or their blessed presence etc., rather they maintain that everything happens with Allah SWT will and our part is to be hopeful, patient and dutiful in his path. This is similar to the reaction of Maryam AS in the Ayah above regarding the ever present food in her sanctuary ('It is from Allah. Allah gives to whom He pleases without measure'). The long sleep of the Ashab-Kahf may also fit into this category, although there is a contention that they may have been Prophets.

(I keep adding the comment but the site does not respond that my comment has been submitted, ergo I have submitted my comment thru different browsers)
 
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March 01, 2010
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Abrar Ahmad said:

Salam in sub continent, it is my personal observation that some magician cut the body part and then again corrected it... however these people apperentely did not look like people of tawfeeq but just earning business... please explain some body
salam
 
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March 01, 2010
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Abu laith said:

Salaams.

We know that humans can only reside within the laws predetermined for him and only Allah swt has the power to intervene and suspend the laws as He swt wills. But Allah swt has granted as a proof to the anbiya the limited ability to suspend these laws as a sign of their prophethood. Thus by their will they are granted from Allah swt the ability to suspend the laws of nature. This differs to those who are not anbiya but experience a suspension in the laws of nature. Eg was it by umars will that he warned Sariya or was it placed upon umar. If umar was granted the ability then he could choose as and when he wished which we know he didn't have this choice. Similarly was the case of the ppl of the cave. Ie they did not choose to perform the miracle granted to them by Allah swt but rather it was something outside of their sphere of influence. Therefore what is wrong to assume that although we don't have the choice to perform karamah it can be imposed upon us such that we witness it. And that this favour maybe granted by Allah swt upon whom He swt wishes.

Certainly Allah swt can suspend the laws at anytime and for any person this is within His swt willwhether for the sahaba or for any other person. Therefore why restrict it to only those the texts specifies?
 
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March 01, 2010
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Dr Q A said:

AA...

An important point to remember... we dont base our iman on such events... even if they happen and are authentic reports... The miracle of Quran's language is the real basis of Iman for Muslims...
 
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February 28, 2010
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Dr Q A said:

AA...

Bro you are talking to a Hanbali here... There was a time that I did not even believe in Karamat...

What you mention about the graves of the Prophet saw etc is true... but just because something extraordinary happens somewhere does not necassarily mean that he is Naodibillah better than the Prophet saw... Afterall Sulayman AS was given so many extraordinary miracles that seem greater in strength and power to those of Muhammad SAW... but the fact is that Muhammad saw is the seal and the greatest of all the Prophets saw... It is in Allah swt power to grant anything to anyone and no one is to question Allah...

Moreover it would have been a simple thing if there had been some people there trying to con people and making money out of this trickery... and thats what puzzled me... There are no people there trying to make money out of this place... Infact this place is hardly known by anyone other than the locals and no one comes to visit this grave...

Asking the dead people for things is haram... But one can ask Allah to grant us something for the love of someone pious... but again the dua or supplication is to Allah swt and not to the person...
 
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February 28, 2010
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Abdul-Kareem said:

There is a lot of misuse of the concept of karamat nowadays which is one of the reasons why this question was asked in the first place. There are many sheikhs and pir's who claim to perform miracles for people and some become very rich out of it.

These stories of miracles happening around the graves of pious people is common in the sub-continent and can lead to people performing pilgrimage to the graves and making dua at these graves or even asking the dead person in the grave for things. This is very dangerous and personally any so-called miracle happening around a grave should set off alarm bells.

I have visited the grave of our beloved Prophet صلى الله عليه وسلم and no miracles occur there. I have visited jannatul baqi in Medina where the sahaba and ahl-ul-bait are buried. Their graves are marked with stones and the place is full of stones and no miracles happen there and there are no stones developing holes.

Whoever is buried in the grave where stones develop holes cannot be more pious than the Prophet صلى الله عليه وسلم or the sahaba. There is a scientific explanation as there is for all these similiar paranormal activities that happen in the world.

Looking to the complexity of creation and the miracles of nature is enough evidence that Allah (swt) exists and there is no need for people to cite these miracles as evidence that their beliefs are true. This is what the Christians do and the mushrikeen (remember the milk drinking idols.)
 
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February 28, 2010
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Dr Q A said:

AA...

Nothing of that sort Bro Naseer... :) I am a Dr and know what acid rain is... I m talking about clean round hole starting to develop from both sides of a solid rock until they meet in the middle... It only happens to rocks placed on the grave and not to the ones lying around the grave...

The way to exclude foul play is to investigate... Either someone is coming over when no one is watching and drilling holes in the stones placed on the grave... for many many years... or there is something highly unusual and extra ordinary happening in that place...

I am certainly going to investigate more inshAllah...

 
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February 28, 2010
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Mohammed Naseer said:

maybe something like acid rain..... or something similar.
 
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February 27, 2010
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Dr Q A said:

AA...

Anyway I made dua at that grave that Allah swt may grant us the Khilafah for the love of the pious Muslims who have given their lives for Islam...
 
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February 27, 2010
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Dr Q A said:

AA...

Yes brother Abdul... but how would you explain holes forming in stones after some time, placed over a grave on their own without anyone doing anything to them...

The locals in this area were surprised with me that I could not come to terms with what I saw... It seemed to be a normal thing for them to which they paid little attention... as if stones developing holes in them automatically were a natural phenomenon...

I remember speaking to some shabab after that experience and none of them believed me... La Hol Wala Quwata Ila Billah... :)

 
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February 27, 2010
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Mohammed Naseer said:

If I understood this correctly, other than the Prophets, if one does something extraordinary then this is 'tawfiq' from Allah SWT. And the difference between an 'extraordinary tawfiq' and a 'miracle' is that the former does not break the natural laws but adds to the normal capability of a person such that that person is able to fly through the air, if that is his ability given to him by Allah SWT, similar to a bird which has the same ability given to it by Allah SWT but as part of its fitrah. Another example being walking through the fire and being able to withstand or bare it.

Whereas the later, a miracle, is when the natural laws are broken as in my last example when a person walks through the fire, in fact the attribute of the fire to burn is actually taken away with Allah SWT's permission rather than He SWT giving the person the ability to withstand or bare the fire.
 
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February 27, 2010
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Abdul-Kareem said:

This article isnt denying karamaat. It's simply clarifying what karamaat are.

There is a hadith "Allah has placed the Haq on the tongue of Umar with which he speaks." Therefore the Nile story could well be a karamaat based on the text above.

Allah (swt) helps the believers especially in jihad. Abdullah Azzam narrated many incidents of help given to the mujahideen in Afghanistan during the jihad against the Soviets. Events such as scorpions over-running a Russian camp. However, these are all within the bounds of the universal law (scorpions live in Afghanistan and sting humans) therefore it's not an extraordinary event karamaat, but help sent by Allah (swt) to the believers.
 
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February 27, 2010
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Dr Q A said:

AA...

I first came across the idea of Karamat in Ibn Khuldoon's Al Muqadimah... Ibn Khuldoon has angrily argued that those who reject the Karamat do so without any consideration to the truth... and of course we should remember the story of Umar RA when he wrote a letter to the river Nile and the Nile flooded for irrigation to the crops... (Umar RA had written to the Nile that if it flooded by its own accord then it was alright for it not to flood but if it flooded by the command of Allah swt then it would flood)

I have also come across something a few years ago where something seemed to break the law of nature... It was certainly not magic as I understand what magic is... but something that was known by the locals as a Karama of some children of the Sahabah burried in a town very close to the area where the Americans are currently bombing and killing Muslims in Northwest Pakistan... It would seem that the summary of this article would not cover what I have seen since I do not know of a text what I saw... InshAllah I shall return to that site once again and investigate the issue further if life permitted...

 
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February 27, 2010
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