Salamu alaikum kære brødre.
Håber at I nyder ramadanen
Der er blevet spurgt om hvorvidt det er en sunni aqida at tro på awliyas karamat, og det er ligeledes blevet postuleret, at det er min egen udgave af sunni troen. Lad os se nærmere på sagen
Lad os først se på hvad Koranen fortæller om awliyas karamat:
[027.038] ”I øverste!” sagde han. ”Hvem af jer vil bringe mig hendes trone, inden de kommer til mig og overgiver sig?”
[027.039] En dæmon blandt jinn sagde: "Jeg skal bringe dig den, før du har rejst dig fra din plads! Jeg er stærk og pålidelig nok dertil."
[027.040] Han, der havde viden om Skriften, sagde: "Jeg bringer dig den, inden du når at opfatte, hvad øjet ser!" Da han så den stå hos sig, sagde han: "Dette hører til min Herres gunst, for at Han kan prøve mig: Om jeg er taknemmelig eller utaknemmelig. Den, der er taknemmelig, er taknemmelig til sin egen fordel, men den, der er utaknemmelig! - Min Herre er rig og gavmild."
Så spørgsmålet er ikke om man forbliver sunni ved at benægte at Allah har skænket sine awliya karamat, men mere hvorvidt man forbliver muslim.
Hvad siger hadith om emnet? Sahih Muslim beretter denne hadith:
Sahih Muslim: Book 042, Number 7148:
Suhaib reported that Allah's Messenger (may peace be upon him) thus said: There lived a king before you and he had a (court) magician. As he (the magician) grew old, he said to the king: I have grown old, send some young boy to me so that I should teach him magic. He (the king) sent to him a young man so that he should train him (in magic). And on his way (to the magician) he (the young man) found a monk sitting there. He (the young man) listened to his (the monk's) talk and was impressed by it. It became his habit that on his way to the magician he met the monk and set there and he came to the magician (late). He (the magician) beat him because of delay. He made a complaint of that to the monk and he said to him: When you feel afraid of the magician, say: Members of my family had detained me. And when you feel afraid of your family you should say: The magician had detained me. It so happened that there came a huge beast (of prey) and it blocked the way of the people, and he (the young boy) said: I will come to know today whether the magician is superior or the monk is superior. He picked up a stone and said: O Allah, if the affair of the monk is dearer to Thee than the affair of the magician, cause death to this animal so that the people should be able to move about freely. He threw that stone towards it and killed it and the people began to move about (on the path freely). He (the young man) then came to that monk and Informed him and the monk said: Sonny, today you are superior to me. Your affair has come to a stage where I find that you would be soon put to a trial, and in case you are put to a trial don't give my clue. That young man began to treat the blind and those suffering from leprosy and he in fact began to cure people from (all kinds) of illness. When a companion of the king who had gone blind heard about him, he came to him with numerous gifts and said: If you cure me all these things collected together here would be yours. Be said: I myself do not cure anyone. It is Allah Who cures and if you affirm faith in Allah, I shall also supplicate Allah to cure you.
He affirmed his faith in Allah and Allah cured him and he came to the king and sat by his side as he used to sit before. The king said to him: Who restored your eyesight? He said: My Lord. Thereupon he said: It means that your Lord is One besides me. He said: My Lord and your Lord is Allah, so he (the king) took hold of him and tormented him till he gave a clue of that boy. The young man was thus summoned and the king said to him: O boy, it has been conveyed to me that you have become so much proficient in your magic that you cure the blind and those suffering from leprosy and you do such and such things. Thereupon he said: I do not cure anyone; it is Allah Who cures, and he (the king) took hold of him and began to torment him. So he gave a clue of the monk. The monk was thus summoned and it was said to him: You should turn back from your religion. He, however, refused to do so. He (ordered) for a saw to be brought (and when it was done) he (the king) placed it in the middle of his head and tore it into parts till a part fell down. Then the courtier of the king was brought and it was said to him: Turn back from your religion. Arid he refused to do so, and the saw was placed in the midst of his head and it was torn till a part fell down. Then that young boy was brought and it was said to him: Turn back from your religion. He refused to do so and he was handed over to a group of his courtiers. And he 'said to them: Take him to such and such mountain; make him climb up that mountain and when you reach its top (ask him to renounce his faith) but if he refuses to do so, then throw him (down the mountain). So they took him and made him climb up the mountain and he said: O Allah, save me from them (in any way) Thou likest and the mountain began to quake and they all fell down and that person came walking to the king. The king said to him: What has happened to your companions? He said: Allah has saved me from them. He again handed him to some of his courtiers and said: Take him and carry him in a small boat and when you reach the middle of the ocean (ask him to renounce) his religion, but if he does not renounce his religion throw him (into the water).
So they took him and he said: O Allah, save me from them and what they want to do. It was quite soon that the boat turned over and they were drowned and he came walking to the king, and the king said to him: What has happened to your companions? He said: Allah has saved me from them, and he said to the king: You cannot kill me until you do what I ask you to do. And he said: What is that? He said: You should gather people in a plain and hang me by the trunk (of a tree). Then take hold of an arrow from the quiver and say: In the name of Allah, the Lord of the worlds; then shoot an arrow and if you do that then you would be able to kill me. So he (the king) called the people in an open plain and tied him (the boy) to the trunk of a tree, then he took hold of an arrow from his quiver and then placed the arrow in the bow and then said: In the name of Allah, the Lord of the young boy; he then shot an arrow and it bit his temple. He (the boy) placed his hands upon the temple where the arrow had bit him and he died and the people said: We affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man. The courtiers came to the king and it was said to him: Do you see that Allah has actually done what you aimed at averting. They (the people) have affirmed their faith in the Lord. He (the king) commanded ditches to be dug at important points in the path. When these ditches were dug, and the fire was lit in them it was said (to the people): He who would not turn back from his (boy's) religion would be thrown in the fire or it would be said to them to jump in that. (The people courted death but did not renounce religion) till a woman came with her child and she felt hesitant in jumping into the fire and the child said to her: 0 mother, endure (this ordeal) for it is the Truth.
Det var en sahih hadith. Efter at bevist awliyas karamat fra både koran og sahih hadith, går vi videre med emnet.
Hvad angår det, at jeg skulle lave min egen version af sunni islam, så tror jeg næppe det er tilfældet. Lad os se hvad de største og mest anerkendte sunni aqida bøger fortæller om karamat awliya:
Punkt 99 i al-'Aqida al-Tahawiyya af Imam Jafar al-Tahawi (rahimahullah);
We believe in what we know of Karamat, the marvels of the awliya' and in authentic stories about them from trustworthy sources.
http://www.masud.co.uk/ISLAM/misc/tahawi.htmPunkt 11 i al-Fiqh al-Akbar af Imam al-A'dham Imam Abu Hanifa (rahimahullah):
Miraculous signs (mu’jizat) bestowed on the Prophets are established as true, and so too ennobling wonders (karamat) made manifest through the saints (auliya).
http://muslim-canada.org/fiqh.htmal-'Aqaid al-Nasafiyya af Imam Nasafi (rahimahullah):
The miracles (karamat ) of the Saints are a reality.A miracle for the Saint appears on
a course against [that] of nature: of the traversing of a long distance in a short time,
the appearance of food, drink and clothes according to need walking on water and in
the air the speaking of the inanimate and the beast the deterring of the approaching
of evil the safeguarding of the distressed from enemies, and things other than that.
http://www.marifah.net/articles/matnalnasafiyya.pdfI sharh al-'aqaid al-nasafi skriver Imam Taftazani (rahimahullah) yderligere en masse beviser under dette punkt, som interesserede kan læse, hvis de har lyst til at finde sandheden.
Mange af de største ulama har ligeledes bekræftet troen på awliyas karamat:
Mujaddid Alf Thani Imam Rabbani, Imam Ahmad Sirhindi (radi Allahu anhu) skriver i sin maktubat:
"Karama is true. It means keeping away from polytheism, attaining marifa and deeming oneself nonexistent. Karama and istidraj should not be mistaken for each other. To wish to possess karama and kashf means to love someone other than Allah. 'Karama' means 'qurb' (nearness) and 'marifa.' The frequent occurrence of karama is due to more ascent and less descent on the way of tasawwuf. Karama is for strengthening yaqin. A wali who has been blessed with yaqin does not need karama. Karama is of no value when compared with the state of the heart which has got used to dhikr. There may be mistakes in a wali's kashf. The place where kashf takes place is the heart. Genuine kashf is not of the imagination, and it takes place in the heart through ilham. Kashfs mixed with imagination are not dependable. The kashfs of awliya' are reliable if they are congruous with Islam. If not so, they are not to be trusted. The kashfs and ilhams of awliya' cannot be taken as proofs or documentary evidences by other people. However, what a mujtahid said is a document for the followers of his madhhab. The possession of kashf and karama does not indicate the highness of the spiritual status. Kashfs and tajallis occur to the wayfarers on the way of tasawwuf. Those who have reached the end of the way are in amazement and busy with 'ibada. One should come with a bowed neck in modesty to a wali so that much benefit can be obtained. Much benefit can be acquired if one puts on himself the clothes of awliya' modestly and respectfully. Allahu ta'ala protects His awliya' from committing grave sins. Some awliya' were seen far from the place where they lived. It was the appearance of their souls in their bodily forms. Awliya' are not protected from small sins, but they are soon awakened from ghafla, and they make tawba and do pious deeds and ask for forgiveness. Awliya' beckon people both to the evident orders of Islam and to the secret, subtle knowledge. Some awliya' did not descend back to the world of causes. They are not aware of the excellences of prophethood, and they are not helpful to the people. They cannot supply faid. Most awliya' had the excellences of wilaya. For example, qutbs, awtad and abdal were so. They are able to bring up the youth with 'Ali's (radi-Allahu ta'ala 'anh) help.
Shaykh al-Islam Imam Nawawi (rahimahullah) skriver i sin Sharh til Sahih Muslim:
"There is in this a confirmation of the miracles of saints (wa fihi ithbatu karamat al-awliya)"
Det skulle hermed være klart, at ahl al-sunnat wa al-jama'ats tro, at awliya kan udføre karamat. Det er ligeledes bevist direkte fra Koranen og utallige hadith.
Nu er spørgsmålet blot tilbage min kære ven Koulij, om du nu efter at se, at dette er bevist fra sunni aqida bøger, vil tro på det eller om du fortsat vil mene, at man kan være sunni uden at tro på dette?
Hvad angår det andet, så vender jeg lige tilbage med et tilsvarende indlæg om emnet om taqlid. Imellemtiden kan jeg lige se hvem der er tilbøjelig til at bøje sig for sandheden og hvem der fortsat strider imod når ordene er sagt.
