In Sufism, karamat (Arabic: کرامات, romanized: karāmāt, singular Arabic: کرامة, romanized: karāma) refers to supernatural wonders performed by Muslim saints. In the technical vocabulary of Islamic religious sciences, the singular form karamat has a sense similar to charism, a favor or spiritual gift freely bestowed by God. The marvels ascribed to Muslim saints have included supernatural physical actions, predictions of the future, "interpretation of the secrets of hearts", and walking on water.

The concept is closely related to that of Barakah (divine blessing) which endows the individual with such abilities. Another characteristic of miraculous powers is that the saint's prayers are answered immediately. These prayers must never be for material gain, but are requests for helping or punishing others, if seen befitting. The prayers of saints may also grant them power over the fate of angels, as in mystical hagiography, a saint may pray for forgiveness of a fallen angel and restore their place in the angelic hierarchy.

A number of terms are used in Islam to refer to the claims of events happening that are not explicable by natural or scientific laws, subjects where people sometimes invoke the supernatural. A systematic definition of miracles performed by apostles can be found in the work of the Muslim scholar al-Īd̲j̲ī Mawāḳif, historian A.J. Wensinck states the main purpose of miracle is to prove the sincerity of the apostle and has to satisfy the following conditions:

Taftāzāni lists in his Sharh al-'Aqa'id al-Nasafiyya the following miracles as performed by saints and prophets:

In the Quran the term āyah (/ˈɑːjə/; Arabic: آية; plural: آيات āyāt, literally "sign") refers to signs in the context of miracles of God's creation and of the prophets and messengers (such as Ibrahim/Abraham and Isa/Jesus). In later Islamic sources miracles of the prophets were referred to by Muʿjiza (مُعْجِزَة), literally meaning "that by means of which [the Prophet] confounds, overwhelms, his opponents", while miracles of saints are referred to as karamat (charismata) included in the books of Manaqib. Karamat was usually used for miraculous performances of Sufi saints often used to convert unbelievers to Islam (considered a work of divine generosity rather than "divine power" employed in the miracles of prophets). Kharq al'adad – "a break in God's customary order of things" – was a term used in "theological or philosophical discussions" to refer to miraculous events.

The Sīrah had almost no miracles (dalāʾil al-nubuwwa) in the first records, although there were hundreds of additions made in later periods. Believing in the existence and miracles of Awliya is presented as a "condition" for orthodox Islam by many prominent Sunni creed writers such as Al-Tahawi and Nasafi and is accepted in traditional Sunnis and Shi'ism. The possibility of miracles was explained by appeal to Occasionalism and God's omnipotence as laid out in Medieval Islamic philosophy. Accordingly, natural laws do not exist in itself, but God subsequently creating each moment anew creates the illusion of predictable natural laws which can be ignored by God at any time.

However, this understanding, along with expressions of respect and visits to the graves of saints, are seen as unacceptable heresy by puritanical and revivalist Islamic movements such as Salafism, Wahhabism and Islamic Modernism.

I'jaz al-Quran – literally the inimitability of the Quran – refers to the Quranic claim that no one can hope to imitate its (the Quran's) perfection, this quality being considered the primary miracle of the Quran and proof of Muhammad's prophethood. In recent decades, the term I'jaz has also come to refer to the belief that the Quran contains "scientific miracles", i.e. prophecies of scientific discoveries.