(Sufi Way)
Most people today do not believe in kar?mas (wonders). Many of those who do think of them mainly as narratives whose characters are righteous men and women who lived in the past. But this book shows that kar?mas have never stopped happening. These wonders are one of the ways in which Allah honours those who worship Him sincerely. The world has never been without individuals who are close to Allah, and so kar?mas have always been around. But in order to witness kar?mas, a person has to first find someone who is very close to Allah.
I AM delighted to announce the publication of my new book The Wonders of ?ar?qa Kasnaz?niyya Brought to India. I edited, compiled, and wrote introductory material for the content of this book. This work is unlike any other book I have published before, and its truly unusual, as the below quotations from its introduction explain.
This book compiles a very small number of kar?mas (wonders) that Allah has gifted to the Shaikhs of ?ar?qa ?Aliyya Q?diriyya Kasnaz?niyya and its present Master Sayyid Shaikh Mu?ammad al-Kasnaz?n, the head of ?ar?qa Kasnaz?niyya. These paranormal feats were witnessed by or involved the deputy of ?a?rat Shaikh Mu?ammad in India during his preaching tours of that country in 2011-2015. When ?a?rat Shaikh Mu?ammad sends any of the caliphs of the ?ar?qa to call people to Allah, he informs him that the blessings of the Shaikhs of the ?ar?qa, which stem from the blessings of the Prophet (?all? Allah ?alaihi wa sallam), will accompany him in the form of kar?mas. These kar?mas confirm to people the truthfulness of the preaching and that ?ar?qa Kasnaz?niyya indeed represents a spiritual link with the Prophet (?all? Allah ?alaihi wa sallam).
I have compiled fifty-five kar?ma reports. Some of the individual reports include more than one kar?ma. For instance, one report documents the healing of over two hundred patients with dengue fever.[1] Furthermore, many of these kar?mas include more than one paranormal feat. For example, in one kar?ma, a boy with dengue fever was cured by drinking water over which the caliph had read a special dhikr that ?a?rat Shaikh Mu?ammad al-Kasnaz?n had given him permission to use. But the caliph was in the city of Sulaymaniyah in the north of Iraq, while the glass of water was in Kausar Nagar in the city of Bangalore in India. The distance between the two cities is over four-thousand kilometres. The third paranormal feat in this kar?ma is that the water started to boil as the caliph started to read the prayer.
Some kar?mas are simple, although of course still paranormal, such as the healing of a patient after taking the pledge of the ?ar?qa. Others are more sophisticated, with their details unfolding over weeks. One such example is the kar?ma in which the caliph saw in repeated dreams phone messages instructing him to go to a place that was unknown to him.
I have classified the kar?mas in different categories according to the main aspect of paranormality in each kar?ma. I have put each category into a separate chapter. For instance, all kar?mas that include paranormal healing have been collected in one chapter. No kar?ma was included in more than one chapter, even if it contains more than one paranormal aspect, to avoid repetition. To facilitate referring to any kar?ma specifically, I have given each a title that indicates the main paranormal feat it involves.
The narrator in all kar?mas is the caliph who witnessed them. The edited text is based on the narratives I compiled from the written diaries of the caliph in India and telephone and face-to-face interviews I conducted with the caliph to clarify certain details. I have also interviewed some witnesses of the kar?mas by phone.
It is worth noting that the caliph communicated on a daily basis to ?a?rat Shaikh Mu?ammad al-Kasnaz?n the details of his preaching tours. He would mention to the Shaikh any kar?mas he witnessed. This is why there are sometimes comments by the Shaikh on some of the kar?mas.
For consistency in documenting the kar?mas, I have mentioned the date and location of each kar?ma before its account. In most cases, the day, month, and year have been listed, as these dates were taken from the caliphs diaries. In some cases, the exact date of the kar?ma is unknown. This is usually due to the fact that the exact date is not written in the diaries, but at times because of the unavailability of written accounts of these kar?mas. In these cases, the details came only from interviews that took place a relatively a long time after the kar?mas themselves. When mentioning the location, I tried to name the city and the state. The precise locations of some kar?mas could not be identified, because they took place in small villages that are not mentioned in the diaries, as they are unknown or the caliph could not remember.
The caliph has documented some of the kar?mas using photos and films. At times, he took photos of those who experienced the kar?mas. At others, he filmed the individuals concerned talking about what happened to them.
I have added footnotes to explain terms and concepts that some readers might be unfamiliar with. I have also compiled them in a glossary at the end of the book for easy reference.
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