What Are the Sufi Karamat? Definition and Foundations in the Sufi Tradition
Sufi karamat are supernatural phenomena that occur to some Sufis as a result of their strong faith and adherence to the spiritual path. Imam al-Qushayri defined them in Al-Risala al-Qushayriyya as “miracles appearing by the hand of a verified saint, who does not claim prophethood but affirms the Shariah” (Al-Risala al-Qushayriyya, p. 125). Karamat are considered signs of a person’s closeness to God, opening for them the doors of blessing and forgiveness.
In the Sufi tradition, karamat are believed to be divine gifts granted by God to righteous saints as a sign of the sincerity of their faith and adherence to the Shariah. Imam al-Ghazali affirms this in Ihya Ulum al-Din, where he states that karamah cannot be separated from piety and sincerity in worship.
Karamat vary from healing the sick, flying in the air, to knowledge of the unseen. However, as Sheikh Abdul Qadir al-Jilani points out in Al-Fath al-Rabbani, these karamat are not the goal themselves but rather fruits of truthfulness in reliance upon God and progressing toward Him.
The Difference Between Karamat and Miracles: A Deep Understanding of Spiritual Phenomena
Miracles and karamat share the characteristic of being extraordinary events, but they differ in source and purpose. Miracles are specific to prophets, whereas karamat belong to saints, as explained by Ibn Taymiyyah in his book Al-Furqan Bayn Awliya’ al-Rahman wa Awliya’ al-Shaytan. He adds that karamat do not imply prophethood but indicate the authenticity of sainthood.
In the same context, Sheikh al-Hujwiri in Kashf al-Mahjub emphasizes that karamah is not necessarily proof of a high spiritual rank but a sign of sincere faith and intention. Therefore, a true Sufi does not seek karamat but rather is indifferent to them.
Famous Examples of Sufi Karamat in the History of Sufism
Many karamat are recorded in Sufi literature. Among them are those attributed to Sheikh Abdul Qadir al-Jilani, such as healing the sick and communicating with animals, as noted in Qala’id al-Jawahir and Al-Fath al-Rabbani. It is narrated that Sheikh Ibrahim ibn Adham could perceive what was in people’s hearts due to the purity of his inner self. Similarly, Imam Hasan al-Basri is said to have been informed of matters unknown to others, as Ibn al-Jawzi mentioned in Sifat al-Safwa.
One of the most remarkable stories concerns Sheikh Muhyiddin Ibn Arabi, who, according to Al-Futuhat al-Makkiyya, illuminated the night with the light of his hand—a phenomenon he later explained as the “light of insight,” not necessarily a physical light.
Karamat as a Means, Not an End
Sufis view karamat as a means to draw closer to God, not as an end in themselves. Imam al-Ghazali states: “Whoever turns to karamat is veiled from the spiritual stations,” meaning that focusing on karamat distracts the Sufi from sincerity. For this reason, great Sufis concealed their karamat, like Abu Yazid al-Bistami, who said: “If my karamah appeared, bury me alive.”
The Social Impact of Karamat in Islamic Societies
Karamat have played a significant social and educational role, as explained by Ibn Khaldun in Al-Muqaddimah. He sees Sufis as contributors to spreading ethics and education, with Sufi lodges (zawiyas) serving as centers of learning and attracting people. Many embraced Sufism after witnessing or hearing about karamat.
Are Karamat Necessary for Spiritual Conduct?
Al-Qushayri emphasizes in Al-Risala that karamat are not to be sought but are given to those who are sincere in their spiritual journey. Thus, the seeker does not need karamat to advance spiritually but rather sincerity and piety. As Junayd al-Baghdadi said: “The path to God is closed except to those who follow the footsteps of the Messenger.”
The Psychological Interpretation of Karamat
Some contemporary researchers interpret karamat psychologically as resulting from deep spiritual concentration and meditation—an advanced state of consciousness. This aligns with Carl Jung’s concept of the “collective unconscious,” where spiritual manifestations can arise from the interaction between faith and the subconscious mind.
Karamat in the Modern Era
Today, opinions about karamat are divided. Some scholars doubt them, while others view them as part of spiritual heritage that should not be denied as long as they do not conflict with Shariah. Sheikh Saeed Hawwa, in his book Spiritual Education, notes that although karamat may not be scientifically proven, they psychologically and spiritually affect people and strengthen faith.
References:
- Imam al-Qushayri, Al-Risala al-Qushayriyya
- Imam al-Ghazali, Ihya Ulum al-Din
- Sheikh Abdul Qadir al-Jilani, Al-Fath al-Rabbani
- Ibn Taymiyyah, Al-Furqan Bayn Awliya’ al-Rahman wa Awliya’ al-Shaytan
- Sheikh al-Hujwiri, Kashf al-Mahjub
- Ibn Khaldun, Al-Muqaddimah
- Muhyiddin Ibn Arabi, Al-Futuhat al-Makkiyya
- Ibn al-Jawzi, Sifat al-Safwa
- Saeed Hawwa, Spiritual Education
- Abdul Karim al-Jili, Al-Insan al-Kamil