Islam is the complete code of life presented for all kind of people live up to the dooms day. Prophets of Allah from Adam to Muhammad [Peace and Blessing of Allah be upon them) were the propagators of this ideology. The idea introduced by all Prophets was one even when kept a few differences in accordance with time and place. Prophets who completed their mission before Prophet Muhammad [PBH] were appointed in some special societies and areas were the cause of it.
The holly Prophets had invited societies to Islam showing them ‘Muajizaths’ the unquestioned Godly miracles. The camel of Prophet Salih, the stick of Prophet Moosa and the treatment of Prophet Eisa [Blessing of Allah be upon them] are the fascinating examples of it. Though the religion propagated by Prophet Muhammad [PBH] is an ultimate among religions, Allah has arranged this ‘Mu’ajizaths’ for him in a very attractive style and nature.
Islamic propagation does not come to end by the departure of Prophet Muhammad [PBH]. However, after the Messenger, ‘Auliyas’, the Sufi saints, entrust it. As Prophets were required having ‘Mu’ajizath’, Allah bless ‘Auliya’ giving ‘Karamath’. It is obvious that the Godly miracles manifested by Prophet Muhammad (PBH) were a step forward than early Prophets. Like wise, the ‘Auliya’ belonging to the ideology of last Messenger [PBH] would decorate a higher status in having ‘Karamath’. Really, these miracles demonstrated by the Sufi saints are the part of Prophet’s ‘Mu’ajizath’. Demonstrating the recognition and the reverence of the Prophet [PBH] is the wisdom behind this [Jami’u karamathil Auliya 1/36].
There are four types of miracles
Mu’ajizath, Karamath, Isthidraj [appears from nonbelievers and polytheists] and Sihr [Bewitchment].
The difference between Mu’ajizath and Karamath is very visible from the above explanation. Miracles except Karamath and Mu’ajizath depend upon cause and effect relationship. Hypnotism and Mesmerism are practiced only through the long term and continuous study. For those who made a deep study in this kind of magic can show miracles, but those artificial miracles does not equal to Mu’ajizath and Karamath which are provided to Godly blessed people. [Bighya page: 299, Fathhul Bari: 4/390]. According to some other scholars as Imam Abu Hanifa, Imam Haramaini, Imam Sha’arani and Ibn Khaldoon(May Allah Mercy upon them), miracles emerging from the Godly blessed people are Karamath and other miracles are Sihr [Bewitchment].
A Sufi saint [Valiyy] cannot be measured in terms of his miracles only. Allah says that ‘the blessed people of Allah are devotees only. (Qur’an: 8/437). A famous Valiyy Junaid (R) says, “Even if a person was seen walking on water or flying through atmosphere, he must not be accepted without considering weather he is keeping the fence of ‘Shareeath’. [Thaqreebul Usool, Ibn Kathir 1/78].
From this explanation, it can be comprehended that the miracles appeared from those who kept the boundaries of Islam when they were perfect in wisdom are considered as Karamath. Hafiz Ibn Hajr[R] in his famous work Fathhul Bari expresses that common people consider those who merely showing the miracles as Auliyas. It is not correct for it is possible to have miracles from the Magicians and Astrologers too. Hence, we can understand the miracles from those who are obedient servants of Allah Almighty are Karamath and the miracles from the disobedient are not.
What is ‘Karamath’?
Karamath is said to the extra ordinary matters expressed by a Valiyy without the argument of prophethood [Sharahul Aqaid page: 139]. According to the Islamic scholar Thafthazani[R], the term valiyy means a person who has the maximum knowledge about Allah, the God and his distinguishing marks and has continued on submitting himself for God keeping distance from sins, physical entertainments and the passion of human body. [Sharahul Aqaid, Page 139].
Are Karamaths quite right? What do religious scriptures say about it? Qur’an teaches us the history of Maryam the mother of Prophet Eisa [A]. Hanna, who performed an offer of giving her fetus for serving Baithul Maqdis, got a female child. This child was Mariyam who was later appointed for the service. Prophet Zakariyya [A] would enter her room in Baithul Maqdis and see the miraculous and unavailable fruits. Then he asked her about the fruits. Qur’an explains this incident. Oh, Mariyam, where did you get it from? She replies, “I got it from Allah” [Qur’an 3/37].
Like wise, we can understand the Karamath of Maryam from the verses of Qur’an as follows: “And shake the trunk of date-palm towards you, which will let fall fresh ripe dates upon you” (19/25).
The history of the comrades of cave is depicted in the holly Qur’an. Their life in a cave on the top of a hill for about 350 years to protect themselves from the cruel king was a miracle for it was a life without physical deformities.
In addition, Qur’an teaches us the miraculous incidents happened in the era of Prophet Sulaiman [Blessing of Allah be upon him]. A saint, who attained direct knowledge from Allah, rapidly brought throne of the queen Belquis locked in her chamber in Saba, many miles away from the jurisdiction of Prophet Sulaiman to his presence. According to Qur’an interpreters, this saint is Asaf bin Barkhiya [Qurthubi 13/204, Ibn Kaseer 3/264, and Ruhul Bayan 6/349].Quranic verses give enough evidences to prove Karamath. Imam Thafthazani (R) says ‘besides, many Hadiths reported unresistingly from the followers of Prophet Muhammad (PBH) are evidences to vindicate the right sense of Karamath [Sharahul Aqaid 133].
It is reported in Hadith that the famous follower of Prophet Muhammad, Khubaib (R) would eat grapes, which were not available in Madeena during his imprisonment [Bukhari 2/56].
Aboobacker Sidheeque [R] invited three pupils of Prophet Muhammad(PBH) to his house for dining. However, food made only for tow remained in the same quantity even when all took it [Bukhari].
Anas (R) reports that a light appeared at a midnight in front of two prominent followers [Shusaid, Ubbad]of Prophet (PBH)who departed from the presence of prophet (PBH]. The light followed them until one separated the other [Bukhari 1/537]. When Juraij [R] a prominent devotee among Banu Israel was accused of prostitution, the newborn child spoke of the innocence of Juraij saying that his father is not Juraij but a shepherd.
Like the above-mentioned events, Hadiths prove the propriety of Karamath appears from blessed people of Allah, the almighty.
Scholars of the right path Ahlussunna wal Jamaa ascertain the Karamath of Auliya due to this propriety. Scriptures like Al-Fiqhul Akbar of Imam Abu Hanifa [page: 63], Jamul Javamiu [2/420], Sharahul Aqaid [page, 139] and Al hadiqathunnadiya 1/292] etc….vindicate it. The prominent leader of some intermediate group in Islam who put aside the certainty of Karamath, Ibn Thaimiya says: “agreeing the Karamath of saints is the constitutional law of Ahlussunna”. Many of this has been demonstrated from the followers of Prophet as well as the scholars of Muslims lived in olden days and it will prevail until doomsday [Majmou rasail Al-kubra by Ibn Thaimiya 1/404].
In the point of view of scholars, all the Muajizath expressed by the holly prophets might be appeared in form of Karamath from Auliya. Even if discords are marked in this view that are very limited and are against the view of majority [Al-Irshad by Imam Haramain, Al Murshid by Abu Nasr, Sharah Muslim by Imam Navavi and Fathawal Hadithiya page 108, Sharah fiqh al akbar page: 63].
The blessed Sufi saints can demonstrate Karamath according to their interests. The event of Juraij (R) is an evidence. Ibn Hajr (R) says that interpreting the Hadith reported by Bukhari and Muslim, the Hadith is a perfect evidence to prove that Karamath is demonstrated from Auliya whenever they desired [Fathhul Bari 6/383, Sharah Muslim 6/108, Irshad Ssari 5/412. Umdathul Qari 16/31, Hashiyathul Bannani 2/430, Fathawa of Ramli 4/382, Hashiyathul Atthar 2/481, Ruhul Bayan 6/351].
As a second evident, in a famous Hadith Qudsi, Allah says: "Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him."
Interpreting the meaning of this Hadith, Hafiz Ibn Hajr [R] says: the intension behind the above mentioned Hadith is in fulfilling his needs and getting the special consideration of the Almighty in his sight, hearing, etc…[Fathhul Bari 11/344].
Saints can demonstrate their Karamath as like the Mu’ajizaths of Prophets even after their death. There are many evidences in Qur’an and Hadith for it. The Qur’an says: Think not of those who are killed in the way of Allah as dead. Nay! They are alive with their Lord and they have provision (Surat Al Imran 169).
Qur’an reminds in another incident that it was said: [to Habibu Najjar when the disbelievers killed him] “enter paradise”. He said: would that my people knew; that my Lord as forgiven me and made me of the honored ones [Surat Yaseen 26, 27]. Thus Allah punished and ruined the society killed him [Qurthubi 15/20]. This was a Devine miracle demonstrated by Habib. Qur’an asks to humankind. “Do those who earn evil deeds think that we shall hold them equal with the righteous people whose death and life is same? Worst is the judgment that they make [Al Jathiyah 21].
Interpreting the verse, Imam Baidhavi (May Allah Mercy upon him) says: Allah never make the evil people as like the righteous people in the matter of life, death, in the occasions of merry and Godly miracles [Bidhavi 5/71].
Quranic verses proclaim that the Godly miracles of Saints do not end after their demise. It is narrated in many holly books of Hadith that the occurring of Karamath after the demise of saints. The Prophet [PBH] said: Angels shaded to Abdulla [R] until he was taken to the graveyard [Bukhari 1/166]. When Sidheeque [R] expressed his ambition of being buried near the Prophet [PBH], a call raised in atmosphere “Make the beloved enter with the beloved” [Thafseer-Razi 5/478].
Ahmad Ibn Nasar Al-Kguzai[R] was murdered for talking against the argument that Qur’an is the creation of Almighty Allah. His head was erupted in Baghdad and a person was entrusted to guard it. But in the night the head turned to the direction of holy K’aba and recited Yaseen[One chapter from Qur’an]. Imam suyoothi (R) reported this story [Thareekhul Khulafa 236].
The famous Saint Asim (R) was killed cruelly by the hands of enemies. Later they tried to bring some parts of his body to their leaders. However, sending a team of bees Allah preserved him [Bukhari]. In the light of this kind of evidences, Imam Ramli (R) reports that Mu’ajizaths and Karamaths of Prophets and Sufis do not exhaust after their demise (Fathawa Ramli 4/382).
[Imam Subki says in his Thabaqath that there are different kinds of Karamath.
(1) Making the dead alive
Qur’an declares that Prophet Isa (May Allah Blessed with him) would alive the dead [Qur’an 3/49]. Such incidence can be seen in the history of saints too. One incident in the life of Sheikh Muhyidhin (R) is as follows: He called the thorns of a slaughtered cock and ordered it to fly, then it flied. [Fathawa al Hadithiyya 303].
(2) Speaking to the dead
In Prophet’s time, a female who was a sweeper in the mosque of Prophet (PBH) died and his Companions buried her without informing the Prophet(PBH). When the Prophet was informed, he performed funeral prayer and talked her [Athargheeb watharheeb 1/197].
(3) Dividing the sea and walking on water
(4) Shrinking the distance of the places.
(5) Exchange of liquids.
(6) Speech of lifeless matters
(7) Curing diseases
(8) Animals obey the orders to them
(9) Shrinking and increasing the span of time
(10) Getting answer soon after the prayer
(11) Predicting the hidden matters
(12) Showing patience without eating, drinking etc…
(13) Seeing the long sight even from behind the curtain
(14) Accepting different body structures
(15) Knowing minerals of the earth
(16) Writing a huge number of books in a short period.
(17) To free from the effect of poison.
According to Imam Subki (R) there are about 100 items for the Godly miracles (Karamath). History enlists different kinds of Karamath. Nevertheless, these kinds of Karamaths can be seen increasingly in the saints coming later. Hence, it is not a cause for making them more noble than the predecessors.
The Companions of the Prophet (PBH) decorate the higher position than the Sufi Saints. So even Sheikh Muhyidhin (R) does not become higher than the Companions. For, they comprehended Islamic lessons directly from the Prophet (PBH). The distance of the common people who lived after the Prophet (PBH), Companions and the Thabieen is very far from the Prophet (BPH). Therefore, the Saints needed more miracles for strengthening their Iman [Thabaqath of Imam Subki].
The Spiritual Influence of the Peals
No one goes astray if he becomes conscious about the presence of the God Almighty who sees, hears everything and knows even the hidden thoughts of mind. The pioneers of Islam proclaimed to worship one God through their life. The aim of scholars, who kept a profound relationship with Islam while they contributed a number of books in its way, was to establish love and other human values in society. Therefore, we cannot neglect the writers who depicted the spiritual life of Saints who submitted the prescribed periods of their life for coming generations. A profound study about peals, which contributed to the cultural life of Kerala Muslims, is very relevant today. Humiliating Saints and casting peals such as peals of Muhyidhin, Rifai, Nafeesa Al Misriyyah and Manhakkulm valiyy (May Allah Mercy upon them) etc… is incorrect. Spirituality merged in love and indented for attaining a high goal is being buried by the modern intermediate groups in Islam. They approach Mappila literature as a step to dignity and wealth. The praising peculiarities of spiritual leaders, who are sheer and strived for an ideological life, are enough in number. When these peculiarities have been presented in lines of peals, it fascinatingly influences every ardent lovers of a spiritual life. The consecrating of peals in the lighthouse of our culture is a pleasing experience.
The secret behind the greatness of Shaik Muhyidhin (R) is his submitted life as well as his profound knowledge. Each and every line of Muhyidhin string of peals expresses the poet’s unusual feeling. Qadhi Muhammad (R) who was born in Calicut is the author of the Peals of Muhydhin. However, the above-mentioned modern intermediate groups respond negatively towards the magnanimous author who depicted the holly life of the Sheikh Muhyidheen (R). Even though a minority refuses this string, the spirit of spirituality exists in it. The genius of the writer can be understood only when the string is taken into account based on the idea involved in it.
In this string, a line means that the Angel, entrusted to protect hell, said: there are no your pupils (Mureed) in hell. Through this line, the poet prompts us to forsake every illness, which causes to be thrown into hell.
In another line of the string, the Sheikh is reported as said, I will protect those who hold me. The exactness of monotheism blossomed in the life of Sheik Muhyidheen (R) is very obviously seen in this line. Therefore, these lines are to be interpreted as the great models of a majestic literature.
Whenever the creation of this universal cosmos is described aesthetically, we do not forget the creator. Likewise, the lines of the string are to be interpreted as a motto, which leads the readers to the inexpressible enjoyment attained from monotheism. Concerning the lack of the ability of finding the unusual talent immersed in the philosophy of Islamic writer, Qadhi Muhammad(R), somebody argue that the author’s background is non-Islamic.
What Qadhi Muhammad(R) expressed in the line (The Sheikh used his finger as a torch) is the talent of a literate rather than the research mind of a critic. A western approach in criticism provides that the real forms of an author can be comprehended from the words of the author, expressed in unusual occasions formed in his mind. Many examples of it can be seen in Malayalam poems. The imaginative beauty increases due to prayer in the painting of T Ubaid, who portrayed the time between day and night in the form of a girl, bathed in the Arabian lake, held the light of sun in hand and wore the silk cloth of rays.
According to ‘Ericgil’, sanctity is the name of quality, which causes to be described as fair. Nevertheless, when it is defined in its perfect sense, beauty and purity must not be loosed out. The composition of the peals of Muhyidhin seems to be very hearty when it is taken in this sense. The hope for a physical and material life incarnates from it. In this string, the preference is for the delight, which keeps morality as well as the cleverness of the author.
Even after the four centuries of the composition of the string, the author Qadhi Muhammad (R) remains as a matter of dispute for a minority in Muslim society. They do not make out that the claim of Sheikh as an inheritor of Prophet Muhammad (PBH) is not arrogance. Praising the blessed people mentioning the blessings of Allah and the composing the literary works based on the true ideology, Islam, are the parts of Islamic belief supported by Qur’an and Hadith. From this, we can grasp that Allah, the almighty, will protect those who perform goodness with Islamic belief. So the service performed by the strings is very much blessed.
In addition to this, the strings help us to understand that the blessed people of Almighty Allah will be examined very crucially. Therefore, if the string is regarded for a deep routed study, we will get perfect answers for doubts asked from different corners.
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