"The verses in this connection are very many and the Holy Prophey May God send His blessings and salutations to him, has said that, “there were Muhadditun among the communities which have gone before you, but that no revelation was made to them, and if there is any of that rank in my community, then that is ‘Umar’†(Bukhari,Vol.II Bab Manaqib ‘Umar)
Again His saying is that “Be afraid of the insight of the believer, because he sees with the light of God†(Suyuti-al-Fath-al-Kabir Vol.I P:36)
Likewise the Holy Prophet
has said that “Nothing has remained from Prophecy except correct dreamsâ€. ( Bukhari, Vol IV Bab-Mubasharat).
And he has said that “I find that your dreams have agreed with in the last ten days of the month of Ramadhan, therefore seek them in such and such nightâ€. (Bukhari Vol.IV Bab Tawat’ Ala Ru’iya)
He has also said to the crier to prayer that “it is a true dream, so rise O Bilal and call out to prayerâ€. ( Bukhari Vol.I Bab Bad’al-Adhan).
In the like manner he has said that “He who devotes himself to God for forty days, the fountains of wisdom will gush out from his heart and will flow from his tongueâ€.( suyuti-a-Fath al-Kabir Vol.I P: 152)
Then this is a fact that on many occasions the revelation made was found in agreement with the opinion of ‘Umar. He who carefully examines the traditions of the companions will not find such a thing concealed from himself.
But if by that, the objector means, that there is a confusion in the way of receiving knowledge through inspiration which disturbs the acquisition of certain knowledge, then the possibility of such confusion is common in all the ways.
However, if his intention by it is, that it is difficult to discriminate the right from the wrong, and if by that he means, that it is difficult for persons like him who have not practiced and learnt such an art of discrimination, then that difficulty is also common in all the ways.
Have you not seen that Ghazzali and Marghinani, inspite of the fact, that they possessed thorough knowledge of the sciences, were not able to discriminate the correct tradition from the weak one.
But if his intention is, that it is not possible for anyone to discriminate, then it is a claim without any proof and a judgment about the rank of the skilled masters on the basis of one’s own rank.
In short, there are experienced experts for every art who can discriminate the correct from the incorrect, a work which however cannot be performed by others.
Yes, if we were to say that to achieve skill in it to an extent that one may become a critic is very difficult and in comparison to two other ways, the number of such critics is very small, then, however, there is a reason for that.
Attention to points:
1. The want of proof for the existence of a thing is not a proof of its non-existence, much less, the want of finding of a proof for the existence of a thing, particularly when a certain class of people did not succeed in finding out that proof.
2. Silence in no way runs counter to the exposition (bayan).
3. The reason cannot comprehend everything as it actually is in reality.
4. It is not necessary for the Law (Shar’iat) to explain every real thing.
5. what the Law has disacknowledged is the disacknowledged one in reality, and what the Law has acknowledged is the acknowledged one in reality. And what the Law is silent over may be or may not be as such. Thus neither of them both is opposed to the law. Take note of this and don’t be careless."
Posts end from Abaqat
