بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ
This is a clear presentation of the creed of Ahl al-Sunnah wal Jamā’ah, according to the doctrine of the jurists of the religion, Abū Ḥanīfah al-Nu’man ibn Thābit al-Kūfī, Abū Yūsuf Ya’qūb ibn Ibrāhīm al-Anṣāri and Abū ‘Abd Allāh Muhammad ibn al-Ḥasan al-Shaybānī, may Allah be pleased with them all, and what they believe regarding the fundamentals of the religion and their faith in the Lord of the worlds.
(108) We do not exalt any friend (wali) of Allah over any one of His prophets, peace and blessings be upon them. On the contrary, we believe that a single prophet (nabi) is greater than all the walis combined.
The author is refuting here the view of the monists and the ignorant Sufis. The well-grounded people follow the revelation and observe the law. Allah has enjoined upon everyone to follow the Prophet (peace be on him). He has said, “We sent not any
messenger but to be obeyed in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto you and asked forgiveness for them, they would have found Allah indeed Oft-Returning Most Merciful. But no, by your Lord, they can have no (real) faith, until they make you judge in all disputes between them, and find in their hearts no resistance against your decisions, but accept them with the fullest conviction” [4:64-65]. He has also said, “Say: If you do love Allah follow me. Allah will love you and forgive you your sins: For Allah is Oft-Forgiving and Merciful” [3:31],
Abu ‘Uthman Al-Nishapuri has said, “Whoever is governed by the Sunnah in his words and deeds speaks wisdom, but whoever is guided by his fancies and lusts speaks bid'ah." Another Sufi has said, “When a Sufi ignores a sunnah he does so out of conceit.” This is true, for if he does not follow the teachings of the Prophet (peace be on him), he is simply pursuing his own whims and ignoring the guidance of Allah. This is conceit and arrogance. It is acting like those who are referred to in the verse, “They say: ‘We will not believe until we receive (exactly) like what is received by Allah’s messengers.’ Allah knows best whom to entrust his mission” [6:124],
Many of these people think they can attain what the prophets attained through their own means, through intensive devotion and' purification of the soul, without following the ways of the prophets. Some have claimed that they are better than the prophets. One has even said that the prophets and messengers received their knowledge of Allah from the niche or lamp of the Seal of the Saints, and that he is that seal. This “truth” which he claims for himself is no different from what Pharaoh said, namely that the world exists out there by itself, and that there is no separate independent creator.
In fact, this man says that he is Allah. To be sure, Pharaoh denied Allah apparently, but in the heart of his heart he believed in Allah, and believed in a way better than they do. He believed in an independent Creator while they believe that the world and the Creator are one. This is the belief of Ibn ‘ArabI and Sufis like him. However, when Ibn ‘ArabI saw that he could not change the words of the Shar‘, he began to say that though prophecy (nubuwwah) ended, sainthood (walayah) has not. He further claimed that his sainthood is higher than any prophethood, higher than the status any prophet or messenger may attain, and that the prophets receive light from his walayah. His words are, “The status of a prophet is in between, above the messenger and below the saint (wa/f).”
This is turning the Shar‘ upside down, for according to the Qur’an, every righteous Believer is a wall. Allah has said, “Behold! Verily on the friends (awliya ’) of Allah there is no fear, nor will they grieve, those who believe and (constantly) guard against disobedience” [10:62-63]. Prophethood (nubuwwah) is therefore higher than walayah, and messengerhood (risalah) is higher than prophethood, as we have explained previously.
In his Fusus, Ibn Arabi has written:
The Prophet likened prophecy to a wall made of bricks which was all completed except for the place of one brick, and he said that he was that brick. However, the Prophet did not see the (whole) wall; that is why he said one brick. But the Seal of the Saints must see (the whole wall). He must see what the Prophet has described, and (also) see himself in the wall in place of two bricks, see himself filling the place of the two bricks and thus completing the wall. The reason he sees the place of two bricks is that the wall is formed of a silver brick and a golden brick. The silver brick is the outer side of the wall with all that it implies of rulings, for (the Prophet) receives from Allah laws in which he is externally obeyed.
Since (the Seal of the Saints) sees things as they are, he must see this thing also in the way (I have described). That is to say, he is at the place of the golden brick on the inner side, for he receives from the same source from where the angel receives who reveals to the Messenger. If you understand what we have hinted at, you will have knowledge that is useful.
Who is a greater infidel than one who likens himself to a golden brick and likens the Messenger to a silver brick, and exalts himself over and above the messengers? These are mere fancies of these people. In the words of the Qur’an, “There is nothing in their breasts but (the quest of) greatness which they will never attain” [40:56]. The infidelity (kufr) of this man who says such things is obvious. There are many more statements of this kind in his writings. In some, his kufr is very explicit; in others, it is implicit. His statements are to be studied carefully so that his erroneous ideas
(109) We believe in the miracles (karamat) that have proceeded from them and have been reported by reliable reporters.
The term mu'jizah is used for everything that is a violation of natural phenomena. Earlier scholars used karamah as a synonym, but later scholars differentiated between them. They used mujizah for the miracles of a prophet and karamah (literally grace) for the miracles of a wall. The common element between the two is the violation of natural phenomena. Three things are the causes of excellence: knowledge, power, and self-sufficiency. In their absolute forms, they are to be predicated of Allah alone. He is the only One Who knows everything, can do anything and needs nothing. This is the reason He asked His Messenger not to claim any of these when He told them, “Say: I tell you not that with me are the treasures of Allah, nor do I know what is hidden, nor do I tell you I am an angel. I but follow what is revealed to me” [6:50], These words were spoken by the last prophet and messenger of resolute purpose. They were also spoken by Noah, the first prophet of resolute purpose and the first messenger Allah sent to people on earth. Both disclaimed these things when people asked for them.
Allah has referred to knowledge of the Unseen in several verses, for example, “They ask you about the hour — when will be its appointed time” [79:42], Concerning power: “They say: ‘We will not believe in you until you cause a spring to gush forth for us from the earth; or until you have a garden of date trees and vines and cause rivers to gush forth in their midst, carrying abundant water; or you cause the sky to fall in pieces as you say (will happen) against us; or you bring Allah and the angels before us, face to face; or you have a house adorned with gold; or you mount a ladder right into the skies. No, we will not even believe your ascending until you send down to us a book that we can read’” [17:90-93].
Sometimes people reproached the Prophet for his human needs. Allah has also mentioned this: “They say: ‘What sort of a messenger is this who eats food and walks through the streets?’” [25:7]. He has asked His Messenger to tell them that he cannot have any of those things except what Allah gives him. He can know only what He reveals to him, dispense with only what He enables him to dispense with, or do only those wonders which He empowers him to do. If you think over these categories you will find that all miracles belong to one or the other of them.
A miracle may serve a purpose which Islam has commended, in which case its performance is right, either obligatory or commendable. But if it secures a thing which Islam has only permitted, it will be regarded as a worldly blessing for which one should thank Allah. If it produces something which is forbidden or undesirable, it will invite punishment or Allah’s hatred. Bal‘am Ibn Ba‘ur was given signs, but he misused them and incurred Allah’s wrath. Such things happen when the person concerned makes a wrong judgment, follows a view blindly, does not know things well, is swayed by some emotion, does not possess sufficient power, or is impelled by a need. In short, a miracle is either commendable, objectionable, or permissible. In the event it is permissible but produces something good it is a blessing; but if it does not, then it is like any useless thing.
Abu ‘All Al-JawzijanI has said, “
Follow the Shari‘ah constantly and do not run after miracles. You may love miracles, but your Lord loves your perseverance in following the Shari‘ah.” Sheikh Shihab ad-Dln As-SuhrawardI wrote in his ‘Awarif, “When the devotees of our times hear that the pious men and saints of earlier times worked numerous miracles, they also want to perform them and have that power. I wish they would suppress that desire and blame their deeds for which they are not given the miracles. If they knew this, they would not worry about it. They should know that sometimes Allah gives miracles to a sincere devotee so that he may increase in conviction, reduce his interest in worldly things, and suppress evil desires. Sincere devotees should strive to hold fast to the Shari‘ah; this is the truest and the greatest miracle.”
There is no doubt that the heart is often more effective than the body. If good, it will produce good effects; if evil, it will produce evil effects. This means that the effects produced by the heart may be pleasing to Allah and may be displeasing.
Jurists have discussed the question of retribution for killing someone by occult means. But these people peer into the working of the cosmic world and think that a miracle by itself is a thing of honor. They do not know that the real miracle is to constantly follow the Shari‘ah, nor do they know that the most favored to Allah are those whom He has made to do what He loves, who obey Him and His Messenger, and who help His friends and do battle with His enemies. They are in truth the walls of Allah, about whom He has said, “Behold! Verily on the walis of Allah there is no fear, nor will they grieve” [10:62].
When Allah bestows on anyone a miracle or any other blessing, or tests him by inflicting on him something painful, it is neither honor nor dishonor from Allah. A miracle is an honor if you do it to fulfill Allah’s will; but it is a dishonor when you do it to defy His will. Allah has Himself warned, “Now as for man, when his Lord tries him, giving him honor and gifts, he says (puffed up): ‘My Lord has honored me.’ But when He tries him, restricting his subsistence for him, then he says (in despair): ‘My Lord has humiliated me!’” [89:15-16],
In short, with regard to miracles, people are of three kinds: those for whom miracles add to their honor; others to whom they expose to Allah’s punishment; and the third category of people are those for whom miracles are just like any other good that is permissible, as we have said above.
Miracles, whether cognitive or active, vary according to the word of Allah, which is of two kinds, existential and religious.The former is referred to in the famous prayer of the Prophet (peace be on him), “I take shelter in the irrevocable words of Allah which neither the pious nor the villain can resist,” and in many verses of the Qur’an, such as, “Verily when He intends a thing His command is ‘Be,’ and it is!” [36:82]; and, “The word of your Lord does find its fulfillment in truth and in justice. None can change his words” [6:115]. The whole cosmos is governed by these words, as are miracles.
The second kind of words are religious. They are the Qur’an and the Shar‘ which He has given to His Messenger (peace be on him) and which consists of injunctions, prohibitions and information. Man’s duty towards them is to know them, to act upon them, and to enjoin what Allah has enjoined; and his duty towards the existential words is to know them and to produce things according to them. The first words are regulative and creative, the second prescriptive and religious. To know the first is to know the natural phenomena, and to know the second is to know religious injunctions. To have power over the first is to overcome natural processes, whether they pertain to oneself, as when one walks on water flies through the air, or sits in fire, or they pertain to others, as when one cures the disease of anybody, kills him, or makes him rich or poor. To have power over the second is, first, to submit to the commands of Allah and His Messenger (peace be on him) and follow the Qur’an and Sunnah, externally and internally, and, then, to ask others to submit to Allah and His Messenger.
Now that this point is clear, let me further state that if a Muslim works no miracles, cognitive or active, it will not harm his piety. If he does not know anything hidden or effect anything extraordinary in the outer world, it will not affect his position with Allah. It may even be to his advantage sometimes, for a miracle raises one in honor only when he uses it for a religious purpose, otherwise it may be a liability; it may even expose him to punishment in this life or the Hereafter. Some miracles promote religion and some destroy it. They promote religion when they are governed by it, just as power and money promote religion when they are controlled by the Shar‘. The best example that has ever been set for the use of political power and money is that of the Prophet (peace be on him) and then of his successors, Abu Bakr and ‘Umar. Whoever considers miracles to be ends in themselves and uses religion as a means is like one who uses religion to earn money. He does not practice religion because he fears Hell or loves Paradise, which is what is required of him according to the Shar‘. A number of people boast that they have risen above the fear of Hell or the love of Paradise, but oddly enough, the highest object of their religion is to work some petty wonders in the world.
To be sure, when one is perfect in faith and practice, one gets miracles when one needs them. Allah has clearly stated that, for example, “For him who fears Allah and obeys His commands, He prepares a way out, and He provides for him from (sources) he could never imagine” [65:2-3]; “If you fear Allah, He will grant you a criterion (to judge between right and wrong)” [8:29]; “If they had done what they were (actually) told, it would have been best for them, and would have gone furthest to strengthen their (faith). And We should then have given them from Our Presence a great reward, and We should have shown them the Straight Way” [4:66-68]; and, “Behold! Verily on the friends of Allah there is no fear, nor will they grieve; those who believe and constantly guard themselves against evil — for them are glad tidings in the life of the present and in die Hereafter” [10:62-64]. The Prophet (peace be on him) said, “Beware of the insight of the Believer; he sees with the light of Allah,” and then he recited the Qur’anic verse, “Behold! In this there are portents for those who read the signs” [15:75].
Narrated Abu Huraira:
Allah's Messenger (ﷺ) said, "Allah said, 'I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; (i.e. give him My Refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him." [Sahih al-Bukhari 6502]
In short, Allah loves perseverance in obedience, but the soul loves marvels. And Allah is the Guide.
The Mu‘tazilah deny the miracles of the pious. This is absolutely wrong and contradicts observed facts. They say that if we admit them it will be difficult for people to distinguish them from the miracles of the prophets, and, consequently, to differentiate between a saint and a prophet—a consequence they say that must be avoided. This argument is not correct, for the difficulty arises only when a saint works miracles and claims to be a prophet, but not when he does not claim that. And if he claims to be a prophet, he is not a saint but a liar and an imposter. We have earlier discussed the difference between a real prophet and an imposter who claims to be a prophet, when commenting on the author’s words, “Muhammad is a servant of Allah and His chosen prophet.”
I would like to elaborate more on the concept of insight (firasah). We have three kinds of insight in people. One is the insight of faith {firasah imaniyyah), which is produced by a light that Allah casts into the heart of His obedient servant. It is, in fact, an idea that occupies the heart and overwhelms it, as a lion overcomes its farisah (prey). It is from here that we get the word firasah. This insight varies according to the power of faith: the stronger the faith, the sharper the insight. Abu Sulayman Ad-Darani said, “Firasah is an intuitive perception on the part of the soul, a vision of the hidden. It is one of the stages of faith.”
The second is an acquired insight {firasah riyadiyyah). It is acquired through hunger, vigilance and solitude. When the soul is freed from various encumbrances, it acquires insight and illumination depending upon its degree of emancipation. This insight is available to a Believer as well as to a non-believer; it is neither a sign of faith, nor a proof of sanctity. It does not reveal the truth that saves or the path that leads to salvation. It belongs to the same category to which the insights of rulers, statesmen, doctors and others belong.
The third insight is physiognomic {firasah khalqiyyah). Physicians and scientists have written about this topic. From the physical features of a person one infers some of his moral traits, since Allah has related the two in some relation. It has been observed, for example, that a person with an unusually small head has a weak intellect. It has also been noted that a broad chest indicates large-heartedness, and a narrow chest indicates meanness, as small and dull eyes signify a weak mind and a cold heart.
Source: SHARHAL -'AQIDAH AT - TAHAWIYYAH
COMMENTARY ON THE CREED OF AT-TAHAWf BY IBN ABIAL -'IZZ
