The Qur'an identifies the awliya of Allah as believers who remain mindful of Him, and Sahih al-Bukhari preserves the central hadith qudsi on Allah's wali, nearness through obligatory and voluntary deeds, divine love, protection, and answered request. Authentic hadith also preserves concrete extraordinary examples involving righteous believers, including guiding light, unexpected provision, non-prophetic inspired insight, and providential rain. Classical Sunni and Sufi works affirm the possibility of karamat al-awliya. A later Sirr al-Asrar catalogue attributes additional motifs such as walking on water, extraordinary travel, distant hearing, and perception of concealed bodily matters, but those specific motifs are not all equally authenticated.
Authentic hadith also preserves concrete extraordinary incidents connected with righteous believers. Sahih al-Bukhari reports that two Companions left the Prophet peace and blessings be upon him on a very dark night and were guided by an extraordinary light that later separated with them. Another Bukhari report says that the captive Khubayb ibn Adi may Allah be pleased with him was seen eating grapes in Mecca when such fruit was not available there, and the narrator explicitly described this as provision from Allah. Bukhari also preserves the category of non-prophetic inspired people and singles out Umar ibn al-Khattab may Allah be pleased with him as the example in this community. Sahih Muslim preserves another providential incident in which a voice from a cloud directs rain toward the garden of a righteous man because of his disciplined charitable practice.
These authenticated examples show why classical Sunni and Sufi authors treated karamat as possible. Al-Lalaka'i, al-Qushayri, and Ibn Taymiyya all discuss extraordinary occurrences granted to righteous servants, while still leaving the authentication of each individual report to its own evidence.
A later literary layer is broader. The project-controlled extraction from Sirr al-Asrar attributes to saints such motifs as walking on water, movement through the air, rapid traversal or folding of distance, distant hearing, and perception of concealed bodily matters. Earlier Sufi literature contains parallels for walking on water and extraordinary travel, so those motifs have a genuine classical history. The exact claims of distant hearing and perception of hidden bodily matters, however, were not independently established here by a specific sahih Prophetic report.
This candidate is therefore a collective category page, not the biography of one identified wali and not one single miracle. Its safest public form is to distinguish levels of evidence: the Qur'anic and sahih foundation first, concrete authenticated incidents next, classical doctrine after that, and the later Sirr al-Asrar catalogue as source-attributed material whose individual motifs require separate grading. That preserves the reality of the classical karamah tradition without treating every attributed ability as equally authenticated.
Conclusion
The verified evidence supports the Sunni category of karamat al-awliya and preserves several concrete authentic extraordinary incidents involving righteous believers. The broader Sirr al-Asrar catalogue should remain explicitly source-attributed and individually graded rather than treated as one uniformly authenticated list of saintly powers.