In order to increase them, Allah manifests karāma (a saintly wonder, pl. karāmāt) in their hands. However, there is a difference between karāma/karāmāt and the miracles (muʿjiza) of the prophets. Miracles are given to the prophets so that they may bring proof regarding their call, to indicate Allah the Exalted, and to affirm His wahdāniyya (tawhid, the oneness of God). As for the walī (friend of God), karāma is given to them to bring them comfort, just as extraordinary events were granted to Prophet Abraham for his reassurance. (Luma, 394)
The greatest of karāmāt is to replace the evil akhlāq (character traits) within your own nafs (the lower self) with good character. (Luma, 400)
The Sufis have agreed that, although acts such as walking on water, speaking with animals, tayy al-makān (traversing great distances instantly), or the appearance of something at a time or place other than where it should be, may be considered among the miracles, karāma exists for the walī. Indeed, reports have come on this matter, sound transmissions have been received, and the Qur'an has mentioned it. (Ta'arruf, 44)
The karāma of the walī (karāmat al-walī) includes the acceptance of their dua (supplication), the perfection of their ḥāl (spiritual state), their ability to accomplish a task, and their sufficient attainment of Allah's help. Karāma is among the extraordinary states. The miracle of the prophets is to bring something into existence from non-existence and to transform the essence of matter into another form. (Ta'arruf, 46)
Strange (extraordinary) events in the realm of nature arise from three principles: First, certain powers belonging to the nafs (the lower self) may be counted. Second, they may occur due to the specific properties in the structure of bodies, such as a magnet attracting iron due to its unique power. Third, some extraordinary events occur due to celestial powers, or because certain objects on earth possess a special position, or because people on earth establish a connection with celestial powers and set them in motion. For example, magic, and even miracles and karāma, fall under the first part of this third principle. Optical illusions and sleight of hand fall under the second part. Talismans are also events of the third kind. (Ishārāt, IV, 158)
Karāma is permissible for the walī. The proof of its permissibility is that its occurrence is rationally possible. Its occurrence does not require the abolition of any fundamental principle. It is necessary to attribute to Allah the power to create karāma. If it is necessary that karāma is within Allah's qudra (power), then there is nothing to prevent its occurrence. The appearance of karāmāt is a sign of the truthfulness of one who is sincere in their states. It is not permissible for karāma to appear in one who is not sincere in their states.
Miracles are proof of the truthfulness of the prophets in their claims. Just as sound reason is proof of a scholar's knowledge and is only found in the scholar, so too the proof of prophethood is not found in anyone who is not a prophet. As Isfarāyīnī said: The walī have karāma, such as the acceptance of their supplication. (Qushayrī, 172)
karāma/karāmāt 537
Karāmāt sometimes take the form of the acceptance of a supplication, the sudden appearance of food in times of need, the provision of water in times of thirst, traversing a long distance in a short time, being saved from an enemy, hearing a voice from the unseen, and other such extraordinary acts. Know that today, things that occur as a definite decree of Allah cannot appear as karāma for the walī. These are known as necessary or nearly necessary occurrences. The creation of a human being without parents, the transformation of an inanimate object into an animal or living being, and many similar things are among these. (Qushayrī, 173; Bustān, 57)
Karāma is a sign of the truthfulness of a walī. It is not permissible for it to appear in a liar; if it does appear, it is only a sign of the falsehood of their claim. Karāma is an extraordinary act that occurs while the obligation of religious responsibility remains. If, by means of evidence, Allah distinguishes truth from falsehood, then that person is a walī.
A group from among the Ahl al-Sunnah say that karāma is valid, provided it does not reach the level of iʿjāz (inimitability). Accordingly, the acceptance of a supplication, the realization of an intention, and similar non-extraordinary events are also considered karāma. (Hujwīrī, 263)
The requirement of miracles is their proclamation, while the requirement of karāmāt is their concealment. The fruit of a miracle belongs to others, while karāma is specific to its possessor. The possessor of a miracle knows with certainty that it is a miracle. The walī does not know whether what is in his hand is karāma or istidrāj (gradual delusion). The possessor of a miracle has authority in matters of sharia (the sacred law); by Allah's command, he speaks and acts regarding what sharia prohibits or permits. For the possessor of karāma, there is no path except submission and acceptance of the rulings. For the karāma of the walī can never contradict the ruling of the prophet's sharia. (Hujwīrī, 265)
The karāmāt of the awliyāʾ (friends of God) are, without doubt, the beginning of prophethood (no matter how many karāmāt a walī manifests, this is only the beginning of prophethood; it is impossible for the walī to surpass this point). When the Messenger of God (peace be upon him) withdrew to the cave of Ḥirāʾ to be alone with his Lord and worship, his initial state was like this. The Arabs said, "Muhammad has become enamored with his Lord." This state is realized through the tasting (dhawq) of the one who enters this path. Whoever has not tasted this state can only know it by gathering with them and listening to them. Whoever keeps company with them often can come to understand them with certainty through the signs of their state. Whoever sits and associates with them acquires this iman (faith) from them. Whoever joins their assembly is not corrupted. Whoever does not benefit from their company should know, by the testimony of the proofs, that this is indeed possible. (Munkidh, 142)
The difference between a miracle and karāma is this: it is obligatory for the prophet to manifest the miracle openly and challenge with it, while it is obligatory for the walī to conceal his karāma. However, karāma/karāmāt can be shown if Allah wills. In that case, Allah manifests what is established with Him. (Adāb, 9)
Magic is, in the absolute sense, an evil thing. The share of the awliyāʾ in this is that Allah protects them from it.