Reading from the author's words with commentary and collation of manuscripts: "Then, among the delusion of these people and their like,
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The reader: "Then, among the delusion of these people and their like: is their belief that the acceptance of such a supplication is a karamah (a miracle granted to a righteous person) from Allah the Exalted for His servant. In reality, it is not a karamah; rather, it resembles a karamah only in that it is a successful supplication and a compelling authority.
The true karamah is that which benefits in the Hereafter, or benefits in this world without harming in the Hereafter. This, however, is in the position of what the disbelievers and open sinners are blessed with in this world, such as leadership and wealth, for it only becomes a true blessing if it does not harm its owner in the Hereafter.".
The Shaykh : The karamah (a miracle granted to a righteous person), as the Shaykh (may Allah have mercy on him) said, is either for the benefit of the Muslims in general, or for the specific benefit of its owner to strengthen his faith or for other things by which Allah blesses him. It is: a matter that transcends the ordinary, which Allah (Glorified and Exalted is He) manifests through the hand of a wali (close friend of Allah), through the hand of one of the awliya (close friends of Allah), to confirm him or to support the religion of Allah and back the Shari'ah (Islamic sacred law) upon which he is.
Therefore, we say: every karamah (a miracle granted to a righteous person) of a wali (close friend of Allah) is a mu'jizah (a prophetic miracle) for a Prophet, meaning it is among the signs of the Prophet, because the fact that this man is honored by following this Sunnah (the Prophet's way) indicates that it is a Sunnah (the Prophet's way) beloved by Allah (Mighty and Majestic).
And that which transcends the ordinary is of three types or four types:
The first is for confirmation, and it is a mu'jizah (a prophetic miracle) if it is through the hand of a Prophet; it is called a sign, because the matter that transcends the ordinary which appears through the hand of a Prophet is intended to be a sign of his truthfulness.
The second is the matter that transcends the ordinary which is from a pious wali (close friend of Allah); this is a karamah (a miracle granted to a righteous person).
The third is that which is from a wretched enemy of Allah and His Messenger; this is a fitnah (trial, discord or temptation), by which those in this state are tempted, and others as well.
The fourth is that it is a refutation of the one through whom it appears, as is mentioned regarding Musaylimah that a group of people came to him whose well water had dried up and only a little remained, so they asked him to rinse his mouth and spit the water into it, hoping it would gush with water. When he did so, the water that was in it dried up. This is undoubtedly a matter that transcends the ordinary, but what is intended by it? Refutation and humiliation, not confirmation and assistance.
But karamat (miracles granted to righteous persons) benefit in this world and the Hereafter, whereas that which benefits in this world and harms in the Hereafter is not a karamah (a miracle granted to a righteous person). Yes.
The true karamah is that which benefits in the Hereafter, or benefits in this world without harming in the Hereafter. This, however, is in the position of what the disbelievers and open sinners are blessed with in this world, such as leadership and wealth, for it only becomes a true blessing if it does not harm its owner in the Hereafter.".
The Shaykh : The karamah (a miracle granted to a righteous person), as the Shaykh (may Allah have mercy on him) said, is either for the benefit of the Muslims in general, or for the specific benefit of its owner to strengthen his faith or for other things by which Allah blesses him. It is: a matter that transcends the ordinary, which Allah (Glorified and Exalted is He) manifests through the hand of a wali (close friend of Allah), through the hand of one of the awliya (close friends of Allah), to confirm him or to support the religion of Allah and back the Shari'ah (Islamic sacred law) upon which he is.
Therefore, we say: every karamah (a miracle granted to a righteous person) of a wali (close friend of Allah) is a mu'jizah (a prophetic miracle) for a Prophet, meaning it is among the signs of the Prophet, because the fact that this man is honored by following this Sunnah (the Prophet's way) indicates that it is a Sunnah (the Prophet's way) beloved by Allah (Mighty and Majestic).
And that which transcends the ordinary is of three types or four types:
The first is for confirmation, and it is a mu'jizah (a prophetic miracle) if it is through the hand of a Prophet; it is called a sign, because the matter that transcends the ordinary which appears through the hand of a Prophet is intended to be a sign of his truthfulness.
The second is the matter that transcends the ordinary which is from a pious wali (close friend of Allah); this is a karamah (a miracle granted to a righteous person).
The third is that which is from a wretched enemy of Allah and His Messenger; this is a fitnah (trial, discord or temptation), by which those in this state are tempted, and others as well.
The fourth is that it is a refutation of the one through whom it appears, as is mentioned regarding Musaylimah that a group of people came to him whose well water had dried up and only a little remained, so they asked him to rinse his mouth and spit the water into it, hoping it would gush with water. When he did so, the water that was in it dried up. This is undoubtedly a matter that transcends the ordinary, but what is intended by it? Refutation and humiliation, not confirmation and assistance.
But karamat (miracles granted to righteous persons) benefit in this world and the Hereafter, whereas that which benefits in this world and harms in the Hereafter is not a karamah (a miracle granted to a righteous person). Yes.