Have you ever heard the story of a Kyai or pious scholar whose prayers seemed to pierce the heavens directly? When the community experienced difficulties, such as a prolonged drought, the scholar would pray, and not long after, rain would fall.
For the general public, this phenomenon is often considered as “Divine aid”. However, through the lens of sound Islamic creed, no human being possesses supernatural powers or independent strength outside of the power of Allah.
So, what is the secret? Why are the prayers of these pious people—whom we often refer to as Wali Allah—so mustajab (quickly answered)?
The answer lies in a profound understanding called the Rabbani Concept. Let us dissect this secret by referring to authentic evidence and explanations of scholars, such as Sheikh Sayyid Zaky Ibrahim in his book Al-Ifham wal Ifham.
What is a Servant of Ar-Rabb (Understanding the Basic Definition)?
Before discussing the prayer, we need to first understand who they are. The word “Rabbani” comes from the word Rabb (Lord/Sustainer). A Rabbani servant is someone whose entire life, movements, and desires are fully aligned with the will of Allah SWT.
They are not merely people who pray and fast a lot. More than that, they are people whose hearts have been emptied of worldly desires and are filled only with Allah. Because of this extraordinary closeness, they attain a special position in His sight as lovers of Allah.
When a person reaches this stage, what they ask for is no longer based on whims and desires, but rather what Allah approves of. This is the first key to why their prayers are rarely rejected.
The Secrets Behind Accepted Prayers (Narrative Evidence)
The main basis of this concept of Rabbani and the karomah of a wali is not a fairy tale, but comes directly from the words of the Prophet Muhammad SAW through a very famous Qudsi Hadith.
Qudsi Hadith about the Friends of God (Wali Allah)
In a sahih hadith narrated by Imam Bukhari, Allah SWT says describing how He treats a servant He loves.
Pay close attention to the original wording of the following hadith:
وَمَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ, فَإِذَا أَحْبَبْتُهُ: كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ, وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ, وَيَدَهُ الَّتِي يَبْطِشُ بِهَا, وَرِجْلَهُ الَّتِي يَمْشِي بِهَا, وَإِنْ سَأَلَنِي لَأُعْطِيَنَّهُ, وَلَئِنِ اسْتَعَاذَنِي لَأُعِيذَنَّهُ
“And My servant does not draw near to Me with anything more beloved to Me than the obligatory duties I have prescribed, and My servant draws nearer to Me with voluntary deeds (nawafil) until I love him.”
So when I love him: I become his hearing with which he hears, his sight with which he sees, his hand with which he holds, and his foot with which he walks.
“If he asks of Me, I shall surely grant him. And if he seeks refuge in Me, I shall surely protect him.” (Sahih Bukhari No. 6502)
This hadith is the foundation of the Rabbani concept. The sentence “I am His hearing… His sight… His hand…” is a very profound metaphor (majaz).
In other words, when a Wali acts, sees, or prays, he no longer uses his own weak human power. It is Allah who “lends” His attributes. Allah wills through the actions of that servant.
So, when a Wali raises his hands to pray and his prayer is answered instantly, in essence, that is the Will of Allah manifested through the tongue of His beloved servant.
The Analogy of Container and Content (Explaining Divine Logic)
To facilitate understanding—especially for those who worry this concept leads to shirk—Shaykh Sayyid Zaky Ibrahim provides a clever analogy in his book Al-Ifham wal Ifham.
Imagine a clear glass. If the glass is filled with clear water exposed to sunlight, the glass will appear to shine dazzlingly.
The question is: Is the glass itself shining? Of course not. The glass is merely an inanimate object. The shine comes from the light within it or upon it.
- The glass is like the physical body of the Wali.
- Light/Clear Water is analogous to Divine Light (the Light of God), faith, and closeness to God residing within the Wali.
When we respect the Wali, ask for their prayers, or make tawassul through them, we are not worshipping the “glass” itself. We are honoring them because of the extraordinary “content” that Allah has placed within them.
This is the Divine logic. A Wali (saint/guardian) is an instrument or tool of God on earth to demonstrate His Power. We respect the ‘Content’ (Divine Light) not the ‘Container’ (body). This is in line with the Elephant and Gold logic which affirms that we do not worship the physical material, but rather the spiritual value within it.
Historical Evidence: Not by Strength Alone, But by Allah’s Permission
This concept is actually something we are familiar with through the stories of the Prophets. Think about Prophet Isa (Jesus) peace be upon him, who was able to revive the dead and heal the blind from birth.
Did the Prophet Isa (Jesus) possess that power as a mere human being? No. He himself affirmed, as stated in the Qur’an, that all of it happened “Bi idznillah” (with the permission of Allah).
Allah made Prophet Isa a cause or intermediary for His decree to revive the dead. Similarly with the karomah (miracles) of the Awliya (saints). When they pray and mountains move or rain falls, it is not the power of the Wali, but Allah showing His power through the prayer of His beloved.
They have no autonomous power or countervailing power alongside Allah. This belief protects us from polytheism.
The Difference Between a Righteous Wali and a Sorcerer or Shaman
To avoid misconceptions, we must be able to distinguish between the miraculous gifts (karomah) of pious saints (Wali) and the “powers” of shamans or sorcerers (Istidraj).
Here’s a simple comparison table:
| Aspect | Wali of Allah (Servant of the Divine) | Shaman / Sorcerer (Istidraj) |
|---|---|---|
| Source of Power | Total obedience to Allah & His Permission. | Assistance from jinn/demons through acts of disobedience. |
| Lifestyle | Strictly adheres to Islamic Sharia (prayer, fasting, noble character). | Frequently violates Sharia or commits impure acts. |
| Purpose of Karomah/Magic | Appears suddenly to help people or strengthen faith. | Displayed for worldly gain, money, or popularity. |
| Nature of the Heart | Humble (lowly), fearful of being known by others. | Arrogant, desires recognition of his greatness. |
FAQ (Questions About the Karomah of Walis)
Is it permissible to ask for prayers from someone we consider a Wali?
Very permissible, even recommended. This is called Istisyfa’ (requesting intercession/prayer). The Prophet’s companions often asked the Prophet SAW for prayer while he was alive, and also to fellow companions who were considered pious, such as Umar bin Khattab asking Uwais Al-Qarni for prayer.
Can believing in the karomah (miraculous powers) of a wali (saint) lead to shirk (polytheism)?
Possible, if you believe that the Wali has power of their own, independent of Allah. But if you believe—in accordance with the concept of Rabbani—that the Wali is only an intermediary and everything happens with Allah’s permission, then that is a correct belief.
How to become a servant of Ar-Rabb to make our prayers also accepted?
The key lies in the above Qudsi Hadith: *Taqarrub* (drawing near) to Allah. Begin by perfecting obligatory worship, then increase in voluntary worship (nawafil) consistently, purify the heart from the diseases of the world, until Allah loves you.
Conclusion
The prayers of the Friends of God (Wali Allah) are very effective not because they are superhumans or demigods. That effectiveness is the fruit of their position as Servants of the Divine.
Due to such intimate closeness with the Creator, Allah “lends” their hearing, sight, and power through them. When they ask, it is essentially the Will of Allah working through the tongue of His beloved servant.
Understanding the concept of Rabbani makes us increasingly in awe of Allah’s power, which is able to elevate the status of ordinary humans to become His beloved, while also safeguarding our creed so that we do not fall into excessive idolization.
Understanding this concept of Rabbani is the main foundation before we practice tawassul in our daily lives. Read our article “Understanding tawassul and its evidence” for a more detailed understanding.
Referensi
Ibrahim, Muhammad Zaki. Al-Ifhām and Al-Ifḥām: Issues of Intermediaries and Graves in the Light of Islamic Tolerance.
