Group assessment in subject Islamic Ethis and Sufism

1. (IIQ1002)
AL-AKHLAK WA AL-TASAWWUF
“CONCEPT OF KARAMAH”
INSTRUCTOR :
DR. SHARIFAH BASIRAH BINTI SYED MUHSIN
SEMESTER 1
SESI 2018/2019
BIL NAMA PELAJAR NO.MATRIK
1. NOR SYAZWANI BINTI MOHD SAUFI IIN160018
2. NUR FARHANI BINTI ZAKARIA IIN160024
3. NURUL ATIQAH BINTI IRHAM IIN160034
4. NURUL NAJWAAIN BINTI ROSLI IIN160036
5. SITI AISYAH BINTI MOHD SHAH IIN160039

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TABLE OF CONTENT
Concept of Karamah …………………………………………………………………... 3
Condition of Karamah…………………………………………………………………. 5
Types of Karamah……………………………………………………………………… 6
Purpose of Karamah……………………………………………………………………. 7
Differences between Karamah and Mu`jizah…………………………………………... 8
Scholar`s view about karamah………………………………………………………….. 9
Reference ……………………………………………………………………………….12

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Concept of Karamah
Karamah is an Arabic word ( ‫ة‬‫م‬‫ا‬‫ر‬‫ك‬) means dignity or honour. Definition of karamah
refers to the performing of miracles. Karamah are miracles that are performed by saints. One
should not depend on the miracles of saints as an indicating factor of their piety. However,
Allah SWT has given certain people the ability to perform miracles. So long as these miracles
are performed without words of kufr, without taking control of jinn, ascribing partners with
Allah SWT then it would be fine. We must not give people their rank on the miracles they
perform. Karamah is a sort of extraordinary action that is shown on the hands of a pious
person, who is neither a Messenger nor a Prophet but Allah makes such unusual things occur
at their hands as a kind of favor from Him. Only devoted and pious people are honored
with karamah by the permission of Allah. Therefore, if an extraordinary thing is performed
by a messenger or prophet, it is called a mukjizat, but if a pious and devoted person has some
supernatural action, it is called karamah. Moreover, karamah is neither accompanied by a
challenge or a claim of prophethood, contrary to the miracle of a prophet that was always
followed by the challenge and claim of prophethood. In fact, karamah is a result of true love
and imitation of Prophet Muhammad (peace be upon him)1
.
If Allah SWT does not want to show the karamah for a believer, perhaps because Allah
SWT does not want to do it, or maybe a believer does not have the right to get it. As for the
first possibility, it can give a bad judgment to Allah SWT’s fate and later it can cause
disobedience to Him. While the second possibility is impossible, because it includes the
wrong thing. Knowing the essence of Allah, His attributes, His deeds, His judgments, His
names, His love, obeying Him and always calling Him and praising Him, surely it is more
honorable than to give a piece of bread, subdue a snake or a lion. Dalil from the Qur'an:
‫ا‬ًّ‫ي‬ِّ‫ن‬َ‫ج‬ ‫ا‬ً‫ب‬َ‫ط‬ُ‫ر‬ ِّ‫ك‬ْ‫ي‬َ‫ل‬َ‫ع‬ ْ‫ط‬ِّ‫اق‬َ‫س‬ُ‫ت‬ َِّ‫ل‬ْ‫َّخ‬‫ن‬‫ال‬ ِّ‫ع‬ْ‫ذ‬ِِّّ‫ِب‬ ِّ‫ك‬ْ‫ي‬َ‫ل‬ِّ‫إ‬ ‫ي‬ِّ‫ز‬ُ‫ه‬َ‫و‬
Meaning: “And shake toward you the trunk of the palm tree; it will drop upon you ripe, fresh
dates”.
Siti Maryam is not a prophet. Surely what happened to her, as stated in the above verse, is
not a mukjizat, but a karamah.
1
Encyclopedia of Islamic Concepts, definition of Al-Karamah, an article prepared by Dr. Prof, `Abdus-Salam
Muhammad `Abduh , The Supreme Council for Islamic Affairs, Arab Republic of Egypt, 2009.

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The discussion of sainthood among Majlis Dhikr members is inseparable from the
discussion of karamah. Members of Majlis Dhikr are concerned with karamah because this
term has often been linked with other terms such as ilmu karamah, ilmu hikmah, kadigdayan
karamah, and karamah sejati, which have been used and advertised widely in particular
Indonesian media. Responding to this issue, Gus Latif explained that there are two kinds of
karamah. The first karamah is natural and is possessed by devoted Muslims because of their
intense devotion to God. This karamah happens merely because of God’s blessing and cannot
be sought by Muslims. The second type of karamah is sought. For example, when devote
Muslims practise and recite particular prayers and are then able to perform miracles, this can
be categorized as the second type of karamah. In contrast, if these miracles are performed by
bad people, this kind of miracle can be categorized as black magic (sihr). Therefore, Gus
Latif concluded that if those karamah discussed by the Indonesian media are sought and
practised by good Muslims, then they can be categorized as ilmu putih.
Based on this categorization, Gus Latif agreed with the general view of Muslim Sufis and
theologians arguments that conclude miracles (karamah) are not a prerequisite of sainthood.
Unlike prophets that are equipped with mukjizat to spread Islam (tabligh) and to challenge
unbelievers, saints do not have this task, so they do not need miracles (karamah). In other
words, saints should not use karamah as a testament to their sainthood, while prophets should
have mukjizat as a testament to their prophethood. Gus Latif argued that many Muslim saints
who cannot perform miracles still frequently achieve the highest level of sainthood. Kyai
Misbah, senior teacher in Jampes and Gus Latif’s older brother, pointed out that karamah is
not the main objective of people’s worship of Allah.
Kyai Misbah gave an example of a person who was able to perform a miracle by
changing rice into gold nuggets by touching it but he did not wish to have such miracle and
prayed to Allah SWT so that he would not have such miraculous ability. This indicates that
performing miracles is not the main objective of the person. Like other Muslim scholars,
Kyai Misbah agreed that since the consistency of worshipping (istiqamah) is more important
than karamah, people should seek istiqamah instead of karamah. It is clear that in regard to
the concepts of sainthood and karamah, Indonesian Majlis Dhikr groups base their views on
the interpretation of the al-Quran and Hadith and the notions of Muslim Sufi and other

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theologians. Therefore in terms of these important concepts, Indonesian Majlis Dhikr groups
cannot be regarded as violating the teaching of tasawwuf2
.
Condition of Karamah
In order for it to be regarded as a karamah, it is stipulated that the one at whose hand this
miracle occurs should be adhering strictly to Islam and following shari‘ah. If that is not the
case, then these extraordinary things happen are the result of devilish work. Moreover, it
should be noted that the fact that karamah does not happen for some Muslims does not mean
that they are lacking in faith, but it is because karamah only happens for certain reasons, such
as the following:-
1. To strengthen the person’s faith and make him steadfast. Hence many of the Sahabah
did not have any karamah, because of the strength and absolute certainty of their
faith.
2. To establish proof against the enemy, as happened to Khalid when he ate poison. He
was besieging a fortress and they refused to yield until he ate the poison. So he ate it
and then he conquered the fortress. A similar thing happened to Abu Idris al-
Khawlaani when he was found by al-Aswad al-‘Ansi in the fire and Allah saved him
from it, as he needed that karamah.
3. The karamah may be a test or trial; some people may be blessed by it and others may
be doomed as a result. The one at whose hands it happens may be blessed if he gives
thanks for it, or he may be doomed if he is filled with self-admiration and does not
adhere to righteousness.
Therefore, what we must know and clear is that karamah will always exist in this world until
the Day of Judgment on the will of Allah alone, and only given by Him to His saints, who
obtain it for their piety to Allah, and chosen by Him solely because His pleasure.
2
Jurnal of Indonesian Islam Volume 03, Number 01, June 2009

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Types of Karamah
In the perspective of tasawwuf, karamah awliya’ always seek God's help to always be
obedient from disobedience and disagreement. This is the greatest karamah from Allah to His
wali. In addition, karamah awliya’ can also be seen and feel through naked eyes. For
example, walking on the water, flying in the air and others. But Abu Yazid Busthami warned
it, as there might be lies behind it. According to him, karamah awliya’ must be verified by
looking at his manners in the shari'ah, so we are not deceived. From here, it can be
understood that karamah awliya’ includes two things. Firstly spiritual, where his heart is
always guarded by God and second, something that can be seen outwardly or visible by
naked eyes like flying in the air and things beyond the law of nature.
About the karamah outwardly, there is an example in the al-Quran and Hadith in
Surah an-Naml (the Ant) : 40, which is about a friend of Solomon who brought the throne of
Balqis before the blink of an eyes of the Solomon. In al-Quran, it is also mentioned in Surah
Maryam (Mary) : 25 about the story of Maryam who got a dates from a fruitless tree. While
in the Hadith, the story of Umar ibn Khattab who can penetrate the space as he can see the
state of war in Iraq while he is preaching in Medina (Ya Sariyah ibn Zunaim, stay on the
mountain, stay on the mountain ...). In another Hadith it is also mentioned about Juraij al-
Rahib, a worshiper among Bani Israel about his karamah who made a baby talk. (Nobody can
speak when they are still baby except three people, Isa ibn Maryam, the baby in Juraij's time
and another baby).3
The types of karamah awliya’ is divided into two. Al-Husayni said in his book
Jamharat al-Awliya’ wa A’lam Ahl al-Tasawwuf mentioned that karamah is divided into two
types. First, karamah hisiyyah, which is something that is contrary to the physical customs of
sensory habits such as the ability to run on water or to walk in the air. Secondly, karamah
ma’nawiyyah, which is a person's istiqamah in devoting themselves to Allah whether it is the
inner and the outer until it reveals to him the hijab, he knows God and feels peace with Allah.
Al-Hakim Al-Tirmidzi also agree and have the same opinion with al-Husayni about karamah
awliya’.4
3
Hidayatulllah, UIN Syarif. "Ensiklopedia Tasawuf Jilid 1, 2, & 3," (Bandung: Angkasa, 2008), 1558.
4
Ibid.

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Purpose of Karamah
Since the purpose of miracle is to convince people that such things could not happen
without the authority of Almighty Allah, it was essential that miracle should surpass every
branch of knowledge or expertise which was the most advanced at the time of the Prophet.
Otherwise, people could not be convinced that the miracle was really of such high standard
which was beyond human capacity. We can also know that every faithful and persevere
believer that being esteemed above that piety, and not an apostle or prophet, can be grouped
as a saints of Allah SWT, and therefore they has the potential to gain the karamah from Allah
SWT.
Allah SWT mentions their nature; those who believe in Allah SWT, the angels, the
books, the apostles, the hereafter, and the good and the bad destiny. They are honest in the
faith by carrying out piety, executing the commandments of Allah SWT and keeping away
from His prohibitions. So, every believer will have the opportunity to be the saints of Allah
SWT, because of their love for Allah SWT, and therefore have the opportunity to gain love
from God.
Karamah is one of the greatest things that shows the perfection of Allah SWT’s
power and His greatness. Allah SWT has an ability to give the advantages and abilities
beyond our thought to whom He pleases from His saints. It is one of the good news of their
virtue in the hereafter, whose Allah SWT is in their moment (the saints of God) are still alive
in this world. However, it does not mean that the saints who get the karamah are forever
"higher" than those who do not get in touch. Because karamah can be obtained by someone
at a certain moment because of Allah SWT’s will, and is repealed by Allah SWT at other
times, also because of His will. Besides, with the karamah of the saints, people are
approaching to expect things related to the world's problems to be facilitated. Hence, they
trust the prayers that delivered by the saints are more effective. Respect for saints is not while
they live but the matter remains eternal even after they die. The method that they use is called
an intermediary where it is a link between a servant and their God.
Finally, karamah can amplify our faith towards Allah SWT and this kind of miracle
can also improve or strengthen the trust of the public to a saint, who is always persist the
struggle of the prophet Muhammad s.a.w.

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Differences between Mukjizat and Karamah
There are several differences between the mukjizat and karamah that we can identify
as it is two different things. The differences are as mentioned below:-
1. Mukjizat is an extraordinary and abnormal deeds that occurs in favour of prophets
accompanied the claim of prophethood, while karamah is an extraordinary action that
is performed in favour of saints, who is neither a meseenger nor a prophet and not
require to accompany the claim of wilayah (saintship).5
2. Prophets or messengers of Allah SWT are obliged to unveil mukjizat before the public
and if a prophet conceals his mukjizat, he has violated the law of Allah SWT, whereas
Waliyullah are obliged to conceal his karamah from the presence of public and he
sinned by showing his advantage (karamah).
3. A prophet with his miracles is secure from the disruption of faith, awakened from
infidelity and is not concerned with the viciousness of him, but a waliyullah is not
guaranteed his faith, or even feared to be trapped in the slander and lust that drag him
to istidraj.6
4. If there are more mukjizat, it will then be more effective and reinforce the heart of the
prophet in preaching and also as an argument for strengthening the truth while
waliyullah who is blessed with karamah is not proud of it, but instead is stronger and
more fearful and devoted to Allah SWT until he become more obedient to the
command of Allah SWT and have greater gratitude to Him.
5. On the basis of their mukjizat, prophets put forward arguments against polytheists; but
on the basis of karamah, saints do not try to argue against their opponents. Rather,
they try to subdue their desires of souls whenever a karamah occurs for them.
5
E-Da`wah Committee, “The Concept of Miracle in Islam with Special Focus on the Qur’an” (2015), 28.
6
Muhammad Faiz Khalid & Ibnor Ibrahim “Perbezaan Karamah dan Ikram Ilahi Menurut Pandangan
Bediuzzaman Said Nursi” (International Conference on Empowering Islamic Civilization in the 21st
Century,
Universiti Sultan Zainal Abidin, Malaysia, 2015).

9. 9
6. A prophet affirms his mukjizah confidently, but a saint does not confirm his karamah
because karamah could be a trick in his case.7
7. Some people have said that mukjizat occurs with the intention of a prophet, but
karamah appears without the intention of a wali.
8. The term used to describe the extraordinary deeds that happened to the righteous
servant of Allah is different; mukjizat and karamah. Thus we can conclude that
mukjizat only occurs to the prophets and karamah is for the righteous who are not
prophet.
9. Mukjizat occurs with the element of intentional and has to do with prophecy, while
karamah does not happen intentionally and not related to prophecy. 8
Scholar’s View About Karamah
The fact that karamah (miracles) happened to the righteous of this ummah is
something that is proven and there is no doubt concerning it. This is one of the ways in which
Allah makes His believing slave steadfast and is part of his reward in this world.
Abu Jaafar At-Tahawi (may Allah have mercy on him) said9
: “We believe in what is
narrated about their karamah and what is mentioned in saheeh reports from trustworthy
narrators”. End quote. But it is essential to approach this matter with caution and correct
understanding, because extraordinary events may happen to some who promote misguidance,
which may make the ignorant think that these are karamah when in fact it is the deceit of the
devils.
7
Muhammad Amanullah, "Debate over the Karāmah of Allah's Friends," Arab Law Quarterly 18, No. 3/4,
(2003), 365-374.
8
Maghfiroh, Dofi Oktian & Robandi, "Konsep Karamah Abu Nasr Al-Siraj At-Thusi dalam Kitab Al-Luma Fi
Al-Tasawwuf," Fakultas Ushuluddin dan Pemikiran Islam (2014), 12.
9
Imam Abu Jaafar Al-Wariq At-Tahawi, “al-‘Aqeedah At-Tahhawiyyah”, (Darul Huda,2002), 84.

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Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said: “The karamah
awliya’ are true according to the consensus of the imams of Islam and of Ahlu as-Sunnah
wal-Jamaah. It is indicated by the Quran in more than one place and by saheeh hadith and
well founded reports from the Sahabah, Tabi’in and others. It is only denied by innovators
such as the Mu‘talizah, Jahamiyyah and those who followed them. But many of those who
claimed to have performed miracles or to whom people attributed miracles may have been
lying or confused.10
It should be noted that the true miracle for the slaves of Allah, and
especially for awliya’, only occurs because they follow the path of righteousness and their
adherence to it.
Shaykh al-Islam said: “The real karamah (honour) is steadfastness in adhering to the
path of righteousness; There is no honour that Allah bestows on any of His slaves that can
match the honour of helping him to do that which He loves and which pleases Him, and to do
more of that which will bring him closer to Him and raise him in status”11
.
With regard to karamah (miracles) of the righteous among this ummah, such as the
scholars, devoted worshippers and ascetics, there are many such stories. There are some
example of such incidents that were narrated by the scholars in their books. It was narrated
that Qays ibn Abi Haazim said: I saw Khalid ibn al-Waleed (may Allah be pleased with him)
in Heerah. Some poison was brought to him and he said: What is this? They said: Poison that
kills in a very short time. He said: Bismillah (in the name of Allah), then he swallowed it and
nothing bad happened to him.12
It was narrated that Yahya ibn Katheer al-Basri said: Kahmas ibn al-Hasan bought
some flour for one dirham and ate some of it, then after a long time he weighed it and found
that it was the same weight as when he bought it.13
Here are some stories in the books of the
scholars that deal with biographies and stories of the salaf (early generations), such as az-
Zuhd by Imam Ahmad, Hilyat al-Awliya’ by Abu Na‘eem al-Asbahani, Siyarul A‘laam an-
10
Syeikh Badruddin Abi Abdullah Muhammad al Hanbali al-Ba’li, “Mukhtasar al-Fataawa al-Masriyyah al
Ibn Taymiyyah”, (Darul Kutub Al-Ilmiah, Beirut Lubnan), 2/63.
11
Al-Hafiz Taqiuddin Ahmad bin Abdul Halim bin Taymiyyah Al-Harrani, “Majmu‘ al-Fatawa”, (Dar Ibn
Hazm, 4th
Publication,2011), 11/298.
12
Al-Hafiz Abu Qasim Hibatullah bin Hasan Al-Lalika’I ,”Syarah Usul I‘tiqaad Ahl as-Sunnah wal-Jamaah”,
(Pustaka Azzam),6/498.
13
Imam Shamsuddin Muhammad bin Ahmad Ad-Dhahabi, “Siyar A’lam An-Nubala”, (Muassasat Al-Risalah,
12th
edition, 2014), 6/317.

11. 11
Nubala’ by adh-Dhahabi, al-Bidayah wa’n-Nihaayah by Ibn Katheer, and many others. But
some of these stories are not saheeh and some are exaggerated, especially the stories told by
the Sufis in their books about their shaykhs. Hence at-Tahhaawi (may Allah have mercy on
him) said: “We believe in what is narrated of their karamah that is proven to be narrated from
trustworthy narrators”.
Shaykh al-Albaani said in his commentary on at-Tahhawiyyah: “The author did well
to limit it to the reports that are proven to be sound, because the people, especially among
later generations of Muslims, narrated very many stories of karamah, to such an extent that
they narrated many false stories under that heading which no one who has the slightest reason
or common sense would doubt are false. In fact in some cases they contain major shirk,
associating others with the Lordship of Allah (rububiyyah)14
.
Abu Hasan As Shadili said: “Karamah cannot be sought either by chanting special
dzikir or prayers. It believed to be a blessing from God. In other word saint are not the
primary cause of miracles, but miracle can be perfomed with the intervention of God.” and
Al-Suhrawardi’s view about karamah is about istiqamat, which is istiqamah very important
rather than karamah in order to guide seekers to achieve the most essential objective of their
worship and belief in Allah.
Most sufi also agree that instead of seeking karamah, people should make effort to
achieve steadfastness to improve their worship to Allah because istiqamat is better than
thousand karamat.
Example of Karamah
There are stories about karamah that were told by the verses in al-Quran and hadith
Rasulullah SAW.
1. The story of Ashabul Kahfi, who lives among the musyrikin. However they are the
ones who are still with their faith in God. In order to save their faith, they finally left
the country. Then God made it easy for them to settle down in a cave on the
mountain. The cave is facing north so the sun cannot enter it. They lived there for 309
14
Imam Abu Jaafar Al-Wariq At-Tahawi, “al-‘Aqeedah At-Tahhawiyyah”, (Darul Huda,2002), 84.

12. 12
years in sleep. Hot and cold does not affect their body. They do not feel hungry and
thirsty. This situation continues until Allah finally awaken them from that long sleep
where the country has already being freed from the stain of syirik. And Allah
mentioned this story in al-Quran, in surah Al-Kahfi.
2. The story of al-‘Ala bin al-Hadhrami who is one of the sahabah Rasulullah SAW.
This story is when he walked with his troop to a country until finally they reached the
beach that separate them with the country. Then he prayed to Allah, ask for help for
them to be able to cross the sea. Then Allah – with His blessings – granted the prayer
by eased him and his troop to walk over the sea and eventually reached the land.

13. 13
Reference
Abu Humaira Dermawar As-Salafi,Buliten Islam Al Ilmu Edisi 13/11/1425.“Karamah
Antara Wali Allah dan Wali Syaitan,”(Yayasan As-Salafy Jember Indonesia, 2009), 9.
Arif Zamhari, “The Majlis Dhikr of Indonesia Exposition of Some Aspects of Ritual Practices
1,” Journal of Indonesia Islam 3 (June 2009), 26.
E-Da`wah Committee, “The Concept of Miracle in Islam with Special Focus on the Qur’an”
(2015), 28.
Hariyanto, Muhsin Dab Muhsin & Abdullah, “Benarkah Seseorang ‘Bisa’ Mendapatkan
Karamah?” Universiti Muhammadiyah Yogjakarta (October 2016), 4.
Hidayatulllah, UIN Syarif. "Ensiklopedia Tasawuf Jilid 1, 2, & 3," (Bandung: Angkasa,
2008), 1558.
Maghfiroh, Dofi Oktian & Robandi, "Konsep Karamah Abu Nasr Al-Siraj At-Thusi dalam
Kitab Al-Luma Fi Al-Tasawwuf," Fakultas Ushuluddin dan Pemikiran Islam (2014), 12.
Muhammad Amanullah, "Debate over the Karāmah of Allah's Friends," Arab Law
Quarterly 18, No. 3/4, (2003), 365-374.
Muhammad Faiz Khalid & Ibnor Ibrahim “Perbezaan Karamah dan Ikram Ilahi Menurut
Pandangan Bediuzzaman Said Nursi” (International Conference on Empowering Islamic
Civilization in the 21st
Century, Universiti Sultan Zainal Abidin, Malaysia, 2015).
Muhammad Yusuf, "Dimensi Karamah dan Tawasul di Dalam Buku Ziarah dan Wali di
Dunia Islam" (Universiti Indonesia), 22.
Ryandi, “Konsep Kewalian Menurut Hakim Tirmidzi” (Alumni Ilmu Aqidah Program
Pascasarjana, Universitas Darussalam (UNIDA) Gontor, 2014), 2.