Supernatural acts are confirmed by the texts and reality

This is related to the calling on Allah and other such matters whether generally or specifically in response to specific dua. The sincere dua is answered or stored up for the next life. “Is not He who responds to the distressed one, when he calls him and Who removes the evil and makes you inheritors of the earth generation after generation. Is there any god with Allah? Little is it that you remember!” (an-Naml 27:62) and “When My slaves ask you (O Muhammad) concerning Me then I am indeed near. I respond to the du’a of the supplicant when he calls on Me. So let them obey Me and believe in Me, so that they may be led right.” (al-Baqarah 2:186) This is also related to other matters where the acts prescribed by the wahi bring about results and effects that the wahi has informed about, this can be related to general results of general obedience or disobedience or of specific effects and results of specific acts of obedience or disobedience. There is also the confirmation in the reality about information mentioned in the texts such as ayaat such as “The Jews and the Christians will never accept you until you accept their way…” (al-Baqarah 2:120) and “Allah will never change the condition of a people until they change what is within themselves” (ar-R’ad 13:11) and “The disbelievers are protectors of one another Unless you do this there will be corruption on the earth and great trouble” (al-Anfaal 8:74)

The need for messengers and the proof of the Quran’s authenticity

Allah (swt) says “And Allah has brought you out from the wombs of your mothers while you knew nothing and He gave you hearing and sight and hearts that you may be grateful.” (an-Nahl 16:78)

Messengers needed for:-

1 To provide beneficial and comprehensive system for mans organic needs and instincts. We are told in the hadith repoorted by MUSLIM and others that the Prophets managed the affairs of people (siyaasah). It is also indicated in the Quran as they came with Shariah and ahkaam and all of this based on wahi and emanating from the principlwe of tawheed and that none should be obeyed but Allah.

2 To define the relationship with the Creator and inform of how to worship (it is Allah who defines this and not the makhlooq as they are created without choice and power and will not judge themselves but they will be judged, and judgement can only be on the basis of a criterion)

3 To stimulate the pure thoughts about the fundamental questions on the reason and cause for life and the events after death. This is necessary due to:-

I) the non-preservation of the previous religions and
ii) the weakness of man and his natural tendancy to commit errors, forget etc. People are at varying levels in what they can arrive at by themselves.
iii) His deliberate deviousness and
iv) the existing distractions, confusion and
v) distortions.

4 Information about the names and attributes of Allah

5 To convey the unattainable or unknowable previous information (previous information of two types 1, about the object which can be gained through sense perception and trial and error and discovery 2, about some functions especially complex ones, about permissability and prohibition and about some primary and necessary previous information such as language and other essential knowledge of progress and survival) This category includes all matters of ghayb that must be believd in, this is important as the articles of belief motivate one in the actions and also provide necessary knowledge for the understanding of various matters and events whose correct understanding allows one to progress but when ignorant of their reality one is hindered. Related to this is also the knowledge of the categorization of some matters as ghayb (unseen) this prevents wasting time searching for that which can not be known.

6 To provide a human example and method for commands. This means that the excuse of inability is removed (that may have existed if the messengers were angels) and the guidance is complete in the laws and their way of fulfilment. (See Quran 17:93-95, 11:12, 15:7, 23:24, 25:7 refer to tafseer 6:50, 6:111, 6:9, 15:8, 25:21-22)

7 To justify the punishment by the clear conveyance of the message.

8 Communication to the Creator is impossible but Allah sends down the communication to the limited sphere from the Unlimited

9 To motivate in accordance with mans nature by tarheeb (warning about the a’dhaab) targheeb (inspiring desire about the thawaab)

10 To clarify the purpose of existence in accord with the mind (intellectual proof) and doing this by means of authority of wahi and mu’jiza. Thus, they provide the basis of truth and then demonstrate that they possess it exclusively.

11 To provide an authoritative criterion for action by which the people do not discriminate and oppress and dictate. The organization of the affairs can be successful according to a higher criterion as the criterion of the mind can always be disputed by other minds. This means that unity can be achieved politically and in societal transactions, because the people can accept it and not justifiably contest it and dispute it. The combination of the certain belief and the perfect, comprehensive system based on sound authority allows for the successful human social bond.

12 Bayyinaat. Clear explanation of belief and doctrine, clear explanation and elaboration on evidence and clear explanation of the way to extract the evidence. The messengers not only came with certain belief but also laws and information all based upon proof but also the details supported by Proofs. All of this was transmitted in the language of the people. All of these factors remove the excuse for the people to deviate and misinterpret after the messengers.

13 Muhaymin. Authoratitive clarification of future and previous beliefs, this is in detail and generally. The message also set the standard for outweighing right and wrong so that corrupt actions from other beliefs could be exposed.

NOTE:
i) There must be a last messenger as people are limited and the world is limited, both will end so from the messengers, one of them is the last.
ii) The hikmah of last messenger for all people and abrogation of previous shariahs. The world is now interconnected in travel and communications and global structures, transactions and organizations and authorities. This means there is awareness of peoples beliefs and awareness of countries and governments they are not disconnected. All beliefs are available to most people and nations are not isolated and their beliefs and lifestyle have become uniform with some cultures dominating and using there technology to spread that influence. Nations effect each other. The final conflict intellectual, political and military between good and evil takes place on the global battlefield and it only has one representative, the revelation of Islam to Muhammad. The decision to be made about truth and falsehood is thus a clear one and any confusion of diversity is removed.

Karaamaatul Awliyaa (Supernatural Events Supporting the allies of Allah) are real and does not contradict the Mu’jizaat (Miracles) of the Anbiyaa (Prophets)

Some claim that karaamaatul awliyaa is an invention that has no basis in the divine texts and contradicts the status of the Anbiyaa. The anbiyaa were given miracles (mu’jizaat) by Allah as a part of the proof of their prophecy. Some of the elements of these prophetic miracles include:-

1 They contradict the normal laws of nature
2 They challenged the people of the time
3 They were linked to the claims of the Prophet or messenger and happened in accordance with the claim
4 It serves as a proof of the truth
5 Only the prophet or messenger performed it

The karaamaat do not actually contradict the issue of mu’jizaat of the anbiyaa and these karaamaat are actually supported by the texts. The rational reasoning that the rejecters of karaamaat is actually rationally refuted and their reasoning of the matter is deficient. This is the problem with those who use their minds too much in such spheres. They are too quick to reject matters which cause their intellects a problem. They claim that as seeing as the karaamaat are a manifestation of a supernatural event, then this means that the Prophets’ authenticity would be undermined because then they would not be the only ones to perform supernatural events. Thus, they conclude that all miraculous events end with the anbiyaa so that there will be no more.
This error is sadly reached because those who hold to it have not considered the miracles of the anbiyaa nor the karaamaat of the awliyaa correctly.
The following points clearly show with rational and textual proof why this view is wrong:-

1 The Quran confirms that Allah aids the believers in many ways and in many circumstances, this divine support is not confined to natural means as is proven by the Quran and Sunnah

2 The divine texts do not say that supernatural events will only occur through Prophets but rather the texts inform us that others such as the dajjaal will perform supernatural events by which people will be misled.

3 The miracle of the Quran still exists and its miraculous aspects continue to manifest after the passing away of Rasool Allah (saw). Some of these aspects include knowledge of the future, scientific knowledge, comprehensive and perfect guidance, legislation, challenges such as producing a chapter like it or finding a contradiction.

4 Dreams are a confirmed form of karaamah as they can be from Allah and possess guidance and dreams are a part of Prophecy and if one sees the Prophet (saw) in a dream he has truly seen him. All of this is karaamah which results in true information which can only be gained by this source and not from other sources.

5 Ayaat of al Kahf and the Karamaat they experienced while they were not prophets

6 The two ayaat in the Quran concerning the taking of the soul at night and its relation with true dreams as confirmed by the tafseer of Ibn A’bbaas (see ‘Tafseerul Quran al A’zeem’ IBN KATHEER and ‘Noorus Sudoor fi Sharhil Quboor’ SUYOOTI)

7 Answering of du’a. This is actually supernatural as the event comes about in response to the request. This is the fact that the wahi establishes from the Quran and the Sunnah, both confirm that the sincere du’a is answered by Allah. This change that occurs is a supernatural event as changes in real events do not occur merely by the raising of hands combined with wants and thoughts. The kuffaar would mention that this is coincidental but the believer knows that otherwise is true. There is no doubt that the answered du’a is a karaamah.

8 The mufassireen report that the sincere recitation of “When you recite the Quran, We put between you and those who believe not in the hereafter an invisible veil” (al-Israa 17:45) Results in the invisibility of the believer from his enemies and this is what the Prophet (saw) did as reported in ahadith. So the miracle occurred with Nabi (saw) but the ayah and its ability remains. The ayah is a general ayah addressed to the believers and not just Nabi (saw).

9 The ‘karaamah’ does not conflict with the ‘mu’jiza’. For conflict to exist, one belief must negate the other, these matters do not negate each other but rather they both support each other. The mu’jiza is only mu’jiza when all its components are present otherwize it is not mu’jiz. This means that yes the actual mu’jiz with all its components is only for the Prophets but every other supernatural act is not mu’jiz just because of its supernatural nature. The Quran and Sunnah both confirm that activity beyond normal material activity can manifest itself to man and effect man, such activity includes sihr (magic) and jinn. Those who deny these matters also use incorrect reasoning that can be rationally refuted, they also use some divine texts, but the way they use these texts as a proof is unjustified. When we look to the components of the Prophetic mu’jiza, we see that one element is the connection of the miracle to the Prophet’s claim so that no-one can imitate the miracle thus the charlatans failure exposes his false claims of prophecy. As for the karaamah, the one who experiences it is one of imaan and taqwa and he does not connect it to himself but he connects it to the blessing and support from Allah, he does not use it to claim that he himself is a Prophet.

10 The karaamah is actually a proof for the true wahi and the way of the anbiyaa as it manifests on the sincere believers and is an assistance and blessing for those who follow the Prophets. This means it is not in conflict with the mu’jiza of the anbiyaa but rather it is an extension of the miracles of the true Prophethood and is a confirmation of the truth of the Prophetic way. In addition to this the miraculous events that occur happen in accordance with what the Prophets have brought either in terms of statements mentioned in the Quran or in the ahadith.

11 As for the miraculous events that happen in connection with the Dajjal, then these events are also not in conflict with the Prophetic miracles. This is because the Dajjal will arise in accordance with what Nabi (saw) has mentioned and this is of course another sign for the authenticity of the Prophetic message and such information about strange events in the future is obviously a miracle. Some may claim that the mu'jizaat of the Prophets and the karaamaat of the awliyaa are contradicted by the supernatural feats of Dajjal, and the fact that he misleads people with the assistance of supernatural events is against divine justice and that it is unfair that the wrong path is assisted with miraculous signs. This understanding is incorrect because the true belief is not only proven by miraculous signs but is also proven with the rational proof of tawheed and the consistencey of belief throughout those that came with tawheed. The warnings have come about dajaal and none is punished without a messenger so the fitnah of dajaal is not against divine justice because the proofs of the Truth have come and the Truth is in accordance with nature. As for Dajaal, he contradicts the truth of tawheed he also contradicts the shariah and he clearly fits into the one who is defined as deviant and a disbeliever. Thus it is clear that the Dajaal and his deeds are a proof for the truth of Islam and there is no excuse for being misled by him.

12 Maryam (as) was supported by karaamaat as is mentioned in the Quran, this has been mentioned by an-Nawawi in Riyaadus Saaliheen. As for those who say that Maryam (as) was a Prophetess as she received wahi. This is refuted because it has not been mentioned (i.e. that she was a nabi) and her receiving of wahi was due to her status of a mother of a nabi and it was all in connection with the miraculous birth of I’sa (as). The one who recieves wahi is not always in the category of Nabi as the dreamer who recieves wahi (i.e. true dream of the saalih and the seeing of Muhammad(saw)is not referred to as ‘Nabi’.

13 It is confirmed by the Quran and the Sunnah explicitly, that the mujaahideen are aided by karaamah. Such karaamah include the assistance in fighting by Angels and the apparent decrease in numbers of the enemy in the eyes of the believers and also the apparent increase of the believers in the eyes of the enemy as for natural assitance from Allah this includes weather changes, the granting of victory and the success of specific actions “it was not you who threw when you threw”. Refer to (at-Tawbah 9:26) (al Imraan 3:124-126) These type of karaamah in jihad are not restricted to the sahaabah but Allah mentions in connection with these events the general principle which comes in a general form that indicates its application to others in that situation “payment of the kaafireen”. Thus the presence of similar struggles between believers and disbelievers would cause similar events.

14 The proof of the above point has been demonstrated by many events conveyed by mujaahideen in these times during wars in Afghanistan, Bosnia and other places. This includes the preservation of bodies, the smell of musk at the time of shahaadah and other matters.

15 The report in muwatta (MALIK) about the preservation of the bodies of mujaahideen among the sahaabah after over forty years. The reports about the sahaabah not being harmed by fire, their walking on water and other matters (refer to Hayaatus Sahaabah).

16 The hadith qudsi of performing the faraai’d and the nawaafil acts assists the believer with the way Allah mentioned (refer to BUKHAARI and Arba’een of Imaam an Nawawi)

17 The majority of the u’lema accepted the belief in karaamaatul awliyaa This includes ash-Shafi’I, Ibn Taymeeyah, an-Nawawi, at-Tahawi, as Suyuti, Ibn al Qayyim al Jawziyyah, Imaam Juwayni and of the modern era Yusuf Nabahaani, Bajoori, Naasir al A’ql, Kandhlawi etc.

18 Explaining away karaamaat by saying that such events just happen in accord to Allah’s will is no refutation. Everything that happens is according to the will of Allah including the mu’jizaat of the anbiyaa.

19 The hadith that mentions that the rocks and trees will speak to the mu’min