Dalael-us-Suluk
CHAPTER 23
AL-KARAMAH
T he Prophets occupy the most unique and distinguished position among ALLAH’s creation. They have been raised from time to time for the guidance of mankind. Last of all, came Prophet Muhammad
and the religion was perfected. Every Prophet had to face innumerable hardships, many a time the entire society, including the rulers with all their might, rose against them to suppress their cause. They had no material resources, neither armies, nor wealth to face the material might pitched against them. To prove their truthfulness and supremacy, they were blessed with supernatural powers called miracles and history is replete with them. These miracles, together with their teachings, constitute the legacy that passes on to their spiritual descendants who are their true followers. Disobedience is often disinherited. The true follower of a Prophet is called a wali, and the aulia alone inherit the spiritual legacy of their Prophets. The miracle of a Prophet, when inherited by a wali, is called karamah. Just as the miracle is a credential of Prophethood, karamah is a testimonial of wilayah. In fact, the karamah of a wali is a miracle of his Prophet. Imam Razi in his Arba‘in, (p: 376) explains:
We maintain that piety is the most superior virtue because ALLAH declares. The excellent among you is the one most pious. That the karamah of a wali is related to piety proves that it cannot emanate from the delinquent. Indeed karamah and excellence will correspond directly to the degree of piety.
‘Allama Sh‘arani in his al-Yawaqit wal-Jawahir (vol: II, p: 103) asserts that,
Karamah is displayed by a wali who is a resolute follower of his Prophet and a distinguished personality in his community.
T herefore, it follows that a karamah cannot be displayed by anyone other than a righteous and ardent follower of the Prophet, for he alone is a genuine spiritual descendant. ‘Allama Sh‘arani adds (vol: I, p: 165):
ALLAH blesses his aulia with karamah, it is a type of miracle. A supernatural act is a miracle when performed by a Prophet and a karamah when performed by a wali.
T hough a karamah apparently emanates from a wali, it is in fact the miracle of his Prophet.
Karamat-e Aulia Proved from Twatir
T he aulia are not confined to any particular time or place but are present in all times and in every country, that is why all ages have witnessed their karamah. According to Faidh al-Bari (vol: IX. p; 198):
The reports of a karamah are so continuous that they cannot be legitimately denied, only the wretched considers them impossible and indulges in falsification.
I mam Zahbi, in spite of being deeply committed to the opposition of sufis, dwelt on the subject in the following words in his Kitab al-‘Alud al-‘Arsh (p: 56):
Take note that ALLAH, the Most Truthful, has informed us that Queen Bilqis owned a mighty throne. It was lifted by a subject of Prophet Sulaiman
and brought to him in the twinkle of an eye. Hence only an ignoramus will deny the karamah of the aulia. There can be no bigger karamah than bringing a huge throne from a distant land, in the twinkle of an eye. It is beyond the domain of intellect, we believe in, and testify to the karamah of the aulia.
H e goes on (p: 193).
I heard Hafiz ‘Abul Hassan quoting Shaikh ‘lzz ud-Din bin ‘Abdus-Salam, “No wali has shown as many karamah as Shaikh ‘Abdul Qadir Jilani which have reached me through Twatir."
T his discourse of Imam Zahbi highlights two points:
- The karamah of the aulia are proved from Twatir.
- Only an ignoramus will dare deny this fact.
W rites Ibn-e Hajr about Shaikh ‘Abdul Qadir Jilani (Fatawa al-Hadithiah p: 174):
ALLAH ’s bounties showered on Shaikh Abdul Qadir are manifested through his gnosis and karamah, which have reached us through Twatir.
A nd Imam Yafai in his Kifayat al-M‘utaqid p: 295:
Some of the ‘Ulama have said that the karamah of Shaikh Jilani have reached the limits of Twatir. I reiterate that his karamah are categorically proved because the narrators are numerous and all conditions of Twatir are met.
I mam Zahbi, Ibn-e Hajr and Imam Yafa‘i agree that the karamah of Shaikh ‘Abdul Qadir Jilani reach Twatir and it is obvious even to a novice that Twatir cannot be rejected.
‘Allama Sh‘arani in his Asni al-Matalib 111 Ahadith al-Mukhtalifah al-Maratib (p: 261) lists a maxim of Hadhrat ‘Ali
, the final word on the subject: “Only an ass can deny karamah of the wali.”
T he non-conformists are in the forefront in rejecting karamah. Besides, history records only two names of Ibn-e Hazm and Abu Is-haq Isfraeni who deny the ability of a wali to show karamah. If conceded, they argue that the reported karamah would amount to equation with the miracle which is an exclusive attribute of Prophets. This issue has been dwelt upon by Ibn-e Khaldun in his Muqaddimah (p: 451).
‘Allama Anwar Shah Kashmiri asserts in his Faidh al-Bari (vol: II, p: 61) that Ibn-e Hazm did not reject karamah. This is corroborated by Imam Ibn-e Taimiyah in his Kitab an-Nabuwwah in these words:
In spite of his rejecting karamah, Ibn-e Hazm believes in the acceptance of a supplication. I say that when this acceptance is conceded as a supernatural act, where lies the dispute? This by itself is a karamah, hence its denial is meaningless.
T his implies accepting karamah in essence and denying its nomenclature. A karamah can be the result of a supplication. In fact, a supplication more often than not, is a karamah, which is manifested on a specific request of a wali. The deputy of Prophet Sulaiman supplicated and the great throne instantly appeared in the court.
T he denial of Abu ls-haq Isfraeni has been refuted by Ibn-e Khaldun in the following words:
If conceded, it is an intellectual delusion that a karamah would equate with the miracle of a Prophet. Intellectual manipulations do not falsify truth, and are insignificant in the face of observations and facts. Karamah have been displayed by thousands of aulia, sufis, pious men of old and the Companions whose observations cannot be disproved. Any such attempt will not be due to intellectual suppositions, but out ofsheer animosity, obduracy and obstinacy.
Let us now examine the difference between amiracle, a karamah, magic and soothsaying.
The Operative Difference. A Prophet is pious of soul, attributes and morals. He is virtuous and a benefactor of mankind; he calls people to ALLAH and guides them to righteousness; he is truthful and an instructor inpiety; he strives for success in the life Hereafter and shuns things secular; he is ingenuous and just by nature. The soothsayer and the magician, on the other hand, are evil of soul and attributes. They harm mankind; they are evil doers, wicked, liars and mammon worshippers. Declares ALLAH:
Shall I inform you upon whom the devils descend? They descend
on every sinful, false one. (26:221-222)
The news emanating from devils will obviously be false. Only a delinquent shall receive inspiration from the devil.
- The Material Difference. The soothsayer depends solely on the whispers of the devil and evil spirits, as is evident from the foregoing Qur-anic verses. The miracle of a Prophet is neither caused nor acquired, e.g., the miracles of the illuminated hand of Prophet Musa and his staff were bestowed by ALLAH on the basis of his purity and piety.
- The Extrinsic Difference. Form is always contingent to its basic element. Where the matter is depraved, the form will also be similar. Soothsaying is subsidised and inspired by devils, hence its form is also devilish. The basis of a prophet’s miracle is the Divine Power, its form will naturally be celestial.
- Le Raison’ D ‘etre. The raisoir d‘etre of an event is always subject to the concurrent environments. The drowning of Pharaoh and his forces was aimed at ridding Egypt of disbelief, polytheism, oppression and tyranny and, at the same time, emancipating the Children of Israel and blessing them with supremacy and eminence. This was the raison’d‘etre of Prophet Musa’smiracles.
- Soothsaying and Magic. Soothsaying and magic are acquired through personal endeavour, totally foreign to Prophethood and miracles.
- Soothsaying and magic do present uncommon and strange phenomena, which seem supernatural tothose who have not acquired these arts. On the other hand, no man or jinncan produce the like of a prophet’s miracle because it has been granted by ALLAH and cannot be acquired by endeavour.
- When a magician is pitched against anaccomplished wali, not only does the effect of magic vanish but his entire paraphernalia is destroyed. This is precisely what happened to the magicians of Pharaoh. Their leader exclaimed while embracing the Faith: “We have many a time competed with magicians. At worst the effect of magic had disappeared. But never before did a six foot staff turn into a dragon and devour all of our paraphernalia and become a staff again.”
- The effect of magic disappears as soon as the magician is inattentive. This is not so with a miracle. Faidh al-Bari (vol: IV, p: 390) records the incident of a boy who asked his father the proof of the Prophethood of Musa. The father replied, “Hold his staff when he is asleep: If it becomes a dragon, it is a miracle, otherwise it is magic.”
The boy tried, the staff instantly turned into a dragon, and he had a narrow escape.
I n brief, the above explains the difference between a miracle, magic and soothsaying.
The Difference Between a Karamah and a Miracle
I n fact, the karamah of a wali is the miracle of the Prophet whom he follows,as discussed earlier with reference to al-Yawaqit wal-Jawahir. Since the manifestation of a karamah by a wali depends upon total adherence to his Prophet, it would be considered as an offshoot of the miracle. In fact karamah applies only to those supernatural acts which are performed by a true follower of Shari‘ah.A miracle does not take place at the discretion of a Prophet, the same is the case with a karamah. Both originate from the Almighty, Who for the demonstration ofHis Infinite Powers, selects the Prophets and the aulia.
T here are two types of karamah: The first and only real one, which impresses the wise and the intellectual, is intrinsic or spiritual.
T he greatest karamah of the aulia is total adherence to Shari‘ah, perseverance and abstinence from whatever is forbidden by Shari‘ah.
W hen this type of karamah influencesthe environment, people hitherto estranged with their Creator are attracted to His remembrance and His worship and the flames of faith light up in their bosoms. They are reminded of their duty towards ALLAH and His creation, vices disappear and interest invirtue is stimulated. A study of the history of the aulia reveals that single-handedly and under adverse circumstances, they succeeded in reforming thousands ofdeluded people including the ruling elite.
T he second type is sensory ortemporal, which impresses the masses. Because of their unenlightened state they cannot understand the spiritual or real karamah, their discernment is confined to things material and sensory. A person spent ten years inthe service of Hadhrat Junaid Baghdadibut was disappointed and decided toleave. The Shaikh asked him the reason. He said, “You are reputed to be a great wali, but I have not witnessed a single karamah at your hands.” TheShaikh asked him if he had seen any act of Junaid opposed to Sunnah. He replied in the negative whereupon the Shaikh remarked, “This fact by itself really constitutes the greatest karamah.”
S ome immature minds argue that when karamah is not at the discretion of a wali and Kashf-e Qubur is a kind of karamah, no wali can claim to be master of this science. Undoubtedly ALLAH is the Absolute Sovereign of all creation. Take the example of ahuman being; to create him, to fashion his physical body, to bless him with eyes and eye sight, all is within His power. With his eyes, he sees, unless there is something inbetween to obstruct visibility. With eyes and eyesight intact, he is capable of seeing things around him. Similarly,when the heart is blessed with insight,it starts observing subtle things like Angels, Jinn, the Recompense of the dead in their graves, Paradise and Hell in outline. Just as physical eyes are capable of seeing material objects, unless there is an obstruction, similarly internal eyes are able to observe subtle things unless ALLAH wills otherwise.
U nder the guidance of an accomplished Shaikh, frequency of zikr generates insight, bringing in its trail blessings like kashf, ilham and intuition. Human intellect is unable to comprehend them hence they are rejected by the masses. As Ibn-e Khaldun remarks:
The question of kashf and knowledge of the unseen is like the allegories of the Qur-an whose real meaning is not manifest except to the sufis. Those not inspired with the intuition of sufis cannot understand them. The lexicon has no suitable words to express the kashfi observations and the intuition of the sufis. The lexicographer confines himself to defining words connected with sensory perceptions. Fortunate indeed is the man, who having himself acquired attributes of sufis, interprets their utterances in the light of the Shari‘ah. The safest course, however, is to refrain from discussing their affairs which are beyond the comprehension of the learned exoterics.
M ullah ‘Ali Qari has rightly asserted that a person not possessing an excellence simply denies its existence.
L et us now discuss the karamah of some of the aulia. We have intentionally refrained, until now, from narrating the karamah of the Companions because wilayah pales into insignificance when compared with the status of Companionship:
Muhammad bin ‘Abdullah bin Abi Almajad Ibrahim, popularly known as al-Murshadi, settled in a village named Murshadi in Yemen after acquiring knowledge of both Shari‘ah and Tariqah. This village was located on a route followed by pilgrims and other caravan.
- ‘Allama Ibn-e Hajr writes in his Dar-raka Minah vol: IV, p: 462-464:
“It is a small village on a desert track. Shaikh al-Murshadi had no servant, no cooking utensils, no one to light the fire. But he was known for his hospitality. He would serve food to every traveller according to his status.” This was a living proof of ALLAH’s declaration:
And Whosoever keeps his duty to ALLAH, ALLAH will appoint a
way out for him and will provide for him from (a quarter) where
he has no expectation. (65:3) - In the same book, (vol: I, p: 463-486) he writes about a wealthy man named Bakhtamber as-Sabati, who had one hundred thousand servants, possessed a stable built at a cost of 95000 sterling and employed a hundred grooms to look after his horses. This gentleman used to visit al-Murshadi with all his household. Everyone was served with food of the same standard as in large towns like Cairo and Damascus.
- Imam Yafa‘i gives an eye witness account in his Mir‘at al-Janan (vol: IV, p: 293-296):
“There was a small room. Whenever any wayfarer arrived, the saint went to this room and in a few minutes returned with food to the desire and taste of his guest. Among his visitors were rich men and high officials. He would at once feed large crowds, with the food of their individual tastes. I was myself looking for a special food that I cherished for a long time. I finally got it from al-Murshadi.”
- The saint once went on pilgrimage to Makkah. He announced that he would bear the entire expenses of the accompanying caravan. Imam Yafa‘i notes in the same book:
One thousand Ashrafi (sterling) was spent every night and sometimes more. He spent twenty-six thousand Ashrafi in eight nights.
A ll these arrangements demand a highly efficient catering organisation and a large treasure; as stated earlier, he had neither. As for the possibility of presents and gifts, it is stated that he never accepted anything from anyone, and that he would personally do the service. None entered the aforesaid room. He would go in for a short while and come out with food of his guests’ liking. There were no other material resources. When Imam Ibn-e Taimiyah, a contemporary, heard of the saint he remarked that all that might have been the work of Jinn. He seems to have ignored ALLAH’s declaration quoted above ...and will provide for him from (a quarter) where he has no expectation.
- the descent of food from the heaven for Prophet lsa
- the out-of-season fruits provided to Mary (May ALLAH be pleased with her).
- In fact this remark of the ‘Allama is contradicted by him in his own
book Kitab an-Nabuwwah p: 265:There are persons for whom devils and the Jinn act as informers. The faithful,the monotheists and the godly people whose hearts are enlightened by His refulgence are dreaded by devils and the Jinn who cannot learn their secrets or overpower them: they rather avoid the righteous people.
- When the devils and the Jinn dread the aulia and cannot know what is in their bosoms, they cannot be expected to render them any service. Let us now have a look at the antecedents of Shaikh al-Murshadi. Imam Yaf‘ai in his Mir‘at al-Janan (vol: IV, p: 291) asserts:
The Shaikh was an eminent wali, gifted with marvellous karamah, a spirited personality possessing admirable attributes and high moral character. An enlightened saint with qualities of unmistakable observation and manifestations.
- Imam Zahbi, normally a bitter critic of the sufis, has this to say about the Shaikh: “He would tell what was in peoples bosoms, was of sound belief, yet never claimed greatness.”
Dar-raka Minah by ‘Allama Hajr
- It is thus evident that Shaikh al-Murshadi was a man of such virtuous attributes that devils and Jinn could not touch him. Imam Yaf‘ai comments at‘Allama lbn-e Taimiyah in these words.
The Jinn cannot learn what is inside the bosoms of people. They do notknow what lies in a human heart. I seek ALLAH ’srefuge against such faithlessness as expressed by lbn-e Taimiyah.
- Judged by his own standard, the suggestion or conjecture of ‘Allama lbn-e Taimiyah, therefore, stands rebutted. It should be noted here that once the Lataif of a seeker are illuminated properly and the three initial stages of the Path are thoroughly sustained, the Jinn can have no influence over him and the devils run away from him. His bosom attains the likeness of aheaven, with the Lataif twinkling like the stars. Just as meteors are used as Divine missiles to drive away devils, similarly the illuminated bosom of an enlightened person drives away the Jinn and the devils. How could the Jinn approach an accomplished saint like al-Murshadi and supply him food for his guests? Undoubtedly, therefore, what has been narrated about him is karamah and not the work of the Jinn, as ‘Allama Ibn-e
Taimiyah would have us believe. We end this account with another incident.
An-Nasir, the Kiim of Egypt, used to visit Shaikh al-Murshadi. ‘Allama Abdur-Rauf Manavi and Ibn Manavi are eye witnesses of these visits.
Muhammad bin Hamzah - Real name Shams ud-Din.Besides being a spiritual reformer, he was an expert physician. He wrote a number of books on indigenous systems of medical science, in which his research is noless than a karamah. According to Jam‘a-e Karamat-e Aulia ALLAH vol: I, p: 274:
- The herbs would call to inform him of their curative properties.
- When Sultan Muhammad, the conqueror, wanted to attack Constantinople, he invited the Shaikh to participate in the holy war. The Shaikh told his envoy, Ahmad Shah that the fort would be captured at 1100 hours on a certain date and the Muslims would enter therein. But as the appointed hour drew nearer, there were no signs of the conquest of the fort. A descendent of the Shaikhgot worried lest the prediction not come true and the Shaikh be persecuted by the emperor. He ran to the Shaikh’s tent, peeped in and saw him rising from prostration, saying. “ALLAH be praised that He blessed us with victory.” Theman looked back towards the fort and saw Muslim troops entering it. TheShaikh’s supplication resulted in the crumbling of the fort wall.
- After the fort fell, the Shaikh was requested to help in discovering the grave of Hadhrat Abu Ayyub Ansari (a renowned Companion who had fallen fighting there long ago). He replied that he could see Divine lights at a certain place, on reflection he pointed out the exact place of burial. He conversed with the Companion’s spirit, who congratulated the Muslims on their success and thanked ALLAH that he was no longer in the hands of infidels. When the Sultan heard this, he requested the Shaikh to give some indication to provide some proof
about his discovery. He pointed out the spot under which lay the head of the Companion and said. “After digging two feet of earth you will discover a white stone bearing an inscription in Hebrew.” It was promptly dug out as predicted. The emperor was stunned and almost collapsed at its sight. He built a mosque there and also some apartments for the Shaikh. But the Shaikhdeclined and said that he preferred to live in his home town.
Umarbin Mubarik - A pious and devout wali and a melodious orator. In Kifayat al-M‘utaqid (p: 414) this incident is recorded about him:
- Once he went on pilgrimage. On arrival at the Prophet’s tomb, he read out odes eulogising him and the first two caliphs. Soon after, aman came and extended an invitation to a feast in his house. He went along and as he took his seat, the man (a Shi‘ite) pulled a sword and demanded, “Should I chop off your head or your tongue with which you eulogised Abu Bakrand ‘Umar?” He reviled at him, cut his tongue and gave it over to him. The saint returned to the Prophet’s tomb and wept. He fell asleep and saw the Prophetrejoining the chopped off tongue. He woke up to find his tongue in perfect condition. The next year, the saint again visited the tomb and repeated his performance. A man invited him, to the same house and entertained him. He then took him to another room where a monkey was tied to a pillar and said, “This is my father, mutated the night he cut your tongue, he has been tied to this pillar ever since. As I have also disavowed the Shi‘ite creed, kindly pray for his restoration to the human form.” The saint quietly left the place. Both of these incidents were, of course, his karamah.
Muhammad bin Yusuf Bolaqqi - A woman came to him and said, “My child has been snatched away by some Abayssinians. They have taken him on board yonder and are sailing away.” He shouted to the crew to restore the child to his mother, but in vain. He then ordered the ship to stop, the ship complied. He walked over the water up to the ship, recovered the child, returned to the shore and handed it over to the mother.
Abul Ghiath bin Jamil - He took his Shaikh’s donkey to a forest and collected firewood, meanwhile a lion killed the donkey. The saint got hold of the lion by the ear, put the firewood on his back and drove him to the town. He unloaded the firewood and bade the lion to return to the forest without harming anyone en route.
‘Amir bin ‘Abdullah - A caravan was moving through a jungle when a tiger appeared and blocked the route. The saint passed by and asked the travellers why they had halted, they pointed towards the tiger. He walked over, placed his hand on the tiger’s mouth till the caravan passed away safely.
Shaiban Rahi - Sufyan Thuri once accompanied him on a pilgrimage to Makkah, on the way they encountered a tiger. Thuri felt afraid, whereupon Shaiban said, “Never mind, it is just another dog.” When the tiger heard this, he lowered his head and wagged his tail. Shaiban caught him by the ear but Sufyan advised himto avoid celebrity. He replied, “Had I not hated celebrity, I would have put my baggage on his back and taken him to Makkah.”
Shaikh ‘Abdul Qadir Jilani - According to Fatawa al-Hadithiah (p: 174), Faidh al-Bari (vol: II, p: 16) and Kalid al-Jawahir:
- We know through continuous authentic sources that once the Shaikh ate a chicken, collected its bones and supplicated for its restoration to life. The chicken promptly became alive and started moving about as before it was slaughtered. This incident is described in the following words in Jam‘a-e Karamat (vol: II, p: 203),
The saint put his hand on the bones of the chicken and said, “Rise by the Command of ALLAH ,”and it did.
- One day he was delivering a sermon and a noisy kite caused interference. He remarked, “May ALLAH cut your throat.’ The kite collapsed and died. On conclusion of the sermon, seeing the kite lying dead in the courtyard of the Masjid (mosque), he said, “Rise by the Command of ALLAH. ”The kite became alive and flew away.
Faidh al-Bari (vol: II, p: 16) and Khazinat al-Israr (p: 25)
- The author of Faidh al-Bari, after narrating this incident speaks of a similar karamah, which he himself witnessed: A man came to Bijnore (in India) and beheaded a bird in the presence of a large crowd. Then he joined the neck to the body. The bird became alive and flew away.
Zunnun Misri - The great traditionalist Abu Na‘eem writes in his Hilya al-Aulia, vol: IX, p: 366:
- I happened to go to the Nile and saw a woman crying hoarse, Zunnun went to her and asked the reason. She said that her child had been snatched away by a crocodile, the saint offered two rak‘at of prayer and supplicated. Then I saw the crocodile surface above the river and emit the child safe and sound on the shore. The saint gave the child over to the wailing mother.
- One day Zunnun was crossing a river in a boat. Someone lost a diamond which had fallen into the river. The owner suspected the saint and did not absolve him though he testified to his innocence. The saint was perturbed, turned towards ALLAH and expressed his helplessness. Shortly, a fish surfaced carrying the same diamond in its mouth.
T his incident brought him the title of Zunnun (literally owner of the fish).
Ghauth Yusuf Hamdani Baghdadi - The following incident, listed in his history by Ibn-e Khaldun and also contained in Kitab al-Mashru‘a ad-Dawi, is thus recorded in Karamat-e Aulia ALLAH vol: II, p: 529:
- According to Imam Abu Sa‘eed ‘Abdullah bin ‘Asrun: One day I along with Shaikh ‘Abdul Qadir Jilani and ‘Allama Ibn-e Saqa visited Yusuf Hamdani. En route, each one of us declared the purpose of his visit:
Ibn-e Saqa said, “I will, in my heart, frame a question which the Shaikh will not be able to answer.”
Shaikh ‘Abdul Qadir said. God forbid that I ask such a question. I will sit by the saint in order to receive his blessing and beneficence.
I said, “I will, in my heart, make a request to him.” (It was for removal of his poverty).
- The saint addressed Ibn-e Saqa, “I see the fire of infidelity ablaze in you.” Subsequent events proved it right. Ibn-e Saqa was invited by the emperor of Rome for a polemic and he performed impressively. He fell in love with the emperor’s daughter and wanted her hand in marriage. The emperor agreed, provided he embraced Christianity, Ibn-e Saqa did so but was taken ill. The Christians then threw him out and he begged for food till his end. Per chance, an acquaintance of his passed by and recognised him. Seeing him at the point of death, he turned his face towards the K‘abah (as is done to every Muslim) but it immediately turned away from it. When asked whether he remembered any portion of the Qur-an he said he remembered only the verse:
Those who disbelieve would wish ardently that they were Muslims. (15:2)
S o he died and landed in Hell. Such is the retribution for insulting the aulia.
- To Shaikh ‘Abdul Qadir Jilani, the saint said. “ A time will come when
you shall stand on the pulpit of a Baghdad mosque and declare. ‘Here
is my foot on the neck of all aulia.’ (signifying superiority over all.)This was exactly what happened. - Says Ibn-e ‘Asrun about himself. “I came to Damascus and was made the Minister of Auqaf bySultan Nur ud-Din Shahid,Ibecame a multimillionaire. Whatever the saint had predicted about the three of us, came true.”
A l-Mashru‘a ad-Dawi claims that this incident has not been related by one person butcontinuously by many over the generations. It cannot therefore, be denied.
Ibrahim Dasoti , a Qutb - A woman came wailing to him and complained that her child was swallowed by a crocodile. The saint went to the river and called, “O! The swallower of the child, come out.” A crocodile promptly surfaced and came over to the Shaikh. He ordered him to spew the child which was complied with, the child was still alive.
A major karamah of the aulia is to speak to the dead or converse with the spirits. Records Jam‘a-e Karamat-e Aulia ALLAH (vol: 11. p: 409):
By far the biggest karamah is spiritual presence in the court of the Prophet
All the elite aulia have been so blessed, by His grace, anumber of friends in our Order are similarly favoured.Besides, there are hundreds who can converse with the spirits.
Notes
By the Grace of ALLAH, the devotees who now attend the audience of the Prophet number in thousands and the number is continuously increasing. ALLAH be praised!