Barelwi Exposed with Barelwi Evidence

Salaam, I came across this info and wanted to share it here. Please note it is not my own work. Jazakallah.

The wives of the Prophet spend the night with the Prophet in his grave

In his “Malfuzat” v 3 p 276, Ahmad Raza Khan wrote about the life of the Prophet in his grave:

Question: What is the difference in the Barzakhi life of Prophets (may Salah be upon them) and Awliya

“The life of the noble Prophets (may Salah and Salam be upon them) is real and physical similar to the life of this world (Haqiqi Hisi Dunyawi), and death touched them for a little moment just to fulfil the divine promise, then just after they are given the same life. This life has the same ruling as the life of this world, their inheritance is not distributed, the Nikah of their wives is forbidden and they do not have any 'Iddah period, they (Prophets) eat and drink and pray in their graves, rather Saydi Muhammad ibn Abdul Baqi Az-Zarqani said that for the Prophets (may Salah and Salam be upon them), their pure wives are presented to them in their graves, and they spend the night with them.”

Comment: Spending the night is a clear allusion towards having relations, else it would say they spend the day. This is the shameful Sufism of the Brawliyah. They have no text to prove such claims, rather their religion is based on fairy tales, by which they want to corrupt the Muslim creed.

The Wali watches sexual relation of his students

In his “Malfuzat” v 2 p 169, Ahmad raza Khan wrote:

“Sayidi Ahmad Sijilmasi had two wives, Sayidi Abdul 'Aziz Ad-Dabbagh (rad) said to him one day: “You slept with one wive while the other was awake, this should not be done”.

He argued: “She was sleeping”

He (Dabbagh) replied: “No she was not...”

He asked: “How do you know this?”

He (Dabbagh) said: “Where she was sleeping, was there another bed?”

He said: “Yes, there was an empty bed”

He (Dabbagh) said: “I was on this bed, at no time is the Shaykh separated from his Murid, he is always with him”

Comment: So for Bralwis, their Peers watch their intercourse with their wives and are always with them. What is this shameful creed!!! These people should then come naked in front of their Peers as for them the Shaykh is in their bedrooms and watches their intercourses. La Hawla wala Quwatta ila Billah!!!

Does the religion of Islam allows a Muslim to be present in the room of a person sleeping with his wife? This is a clear opposition to the Shari'ah!!!

The Awliya watch all the universe and know everything

In his “Malfuzat” v 4 p 402, Ahmad Raza Khan wrote:

“The noble Awliya say: “The seven heavens and earth compared to the vision of believer slave are not but like a ring thrown in a desert land.” Sayidi Ash-Shareef Abdul 'Aziz Ad-Dabbagh (rad) said that the seven heavens and earth compared to the largeness of the vision (Wus'at e Nigah) of the perfect believer are not but like a ring thrown in a desert land. Allah Akbar, when this is the status of the slaves, then how can someone think about the greatness of Allah.”

In his “Malfuzat” v 1 p 31, Ahmad Raza Khan wrote that Awliya know Ghayb and everything:

“A saint said: “he is not a man the one who does not see the whole world similarly to seeing a hand”, and he told the truth and showed his level. Shaykh Baha ul Millah and Deen Naqshband (may Allah sanctify his secret) said after him: “I say: he is not a man the one who does not see the whole universe similarly to seeing a nail of the thumb”...Sayd Ghawth A'zam (rad) said in his Qasidah Ghawthiyah Sharif: “I saw all the lands of Allah like a grain continuously” and this seeing was not particular to any time, rather this was continuous, and he said: “My eyes are fixed on the Lawh Al-Mahfuz” and what is Lawh Al-Mahfuz? Allah said about it: “Everything small or big is written (in it)” and He said: “We have not left anything in the book” and He said: “There is not anything wet or dried except it is recorded in Kitab Mubeen”, so when this is the state of Lawh Al-Mahfuz, that everything of the creation is recorded in it since the first day to the last, so the one who knows it, then without any doubt he will have knowledge of all the creation”

Comment: Read these Ayats:

Allah said: “Or like the one who passed by a town and it had tumbled over its roofs. He said: "Oh! How will Allah ever bring it to life after its death?" So Allah caused him to die for a hundred years, then raised him up (again). He said: "How long did you remain (dead)?" He (the man) said: "(Perhaps) I remained (dead) a day or part of a day". He said: "Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change; and look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh". When this was clearly shown to him, he said, "I know (now) that Allah is Able to do all things." (Baqarah : 259)

Majority of scholars of Tafsir say this man was the Prophet Ozayr, and even if he is a Wali, then he did not know how many years he slept, so how can someone say Awliya know Lawh Al-Mahfuz and everything?

It is written in Surah “Kahf”:

“Musa (Moses) said to him (Khidr) "May I follow you so that you teach me something of that knowledge (guidance and true path) which you have been taught (by Allah)?" He (Khidr) said: "Verily! You will not be able to have patience with me! "And how can you have patience about a thing which you know not?" Musa (Moses) said: "If Allah will, you will find me patient, and I will not disobey you in aught." He (Khidr) said: "Then, if you follow me, ask me not about anything till I myself mention it to you." So they both proceeded, till, when they embarked the ship, he (Khidr) scuttled it. Musa (Moses) said: "Have you scuttled it in order to drown its people? Verily, you have committed a thing "Imra" (a Munkar - evil, bad, dreadful thing)." He (Khidr) said: "Did I not tell you, that you would not be able to have patience with me?" Musa (Moses)] said: "Call me not to account for what I forgot, and be not hard upon me for my affair (with you)...”

So the great Prophet of Allah Musa (aley salam) did not have knowledge of the actions of Al-Khidr, and Ahmad raza Khan claims Al-Gilani and others know everything. Allahul Musta'an

Allah said: “He (Sulayman) inspected the birds, and said: "What is the matter that I see not the hoopoe? Or is he among the absentees? "I will surely punish him with a severe torment, or slaughter him, unless he brings me a clear reason." But the hoopoe stayed not long, he (came up and) said: "I have grasped (the knowledge of a thing) which you have not grasped and I have come to you from Saba' (Sheba) with true news. "I found a woman ruling over them, and she has been given all things that could be possessed by any ruler of the earth, and she has a great throne. "I found her and her people worshipping the sun instead of Allah, and Shaytan (Satan) has made their deeds fair-seeming to them, and has barred them from (Allah's) Way, so they have no guidance,"… (Sulayman) said: "We shall see whether you speak the truth or you are (one) of the liars.” (Naml : 20-27)

Prophet Sulayman did not know why Hud Hud was absent and he said he will check his information. And Hud Hud said he brought news Sulayman was not aware of. And here is it told the Awliya watch the whole universe like a ring thrown in the desert...May Allah protect us from such lies upon the religion of Allah!!!

It is mentioned in Surah “Maryam”:

“She placed a screen (to screen herself) from them; then We sent to her Our Ruh [angel Jibrael (Gabriel)], and he appeared before her in the form of a man in all respects. She said: "Verily! I seek refuge with the Most Beneficent (Allâh) from you, if you do fear Allâh." (The angel) said: "I am only a Messenger from your Lord, (to announce) to you the gift of a righteous son." (17-19)

So Maryam (peace be upon her) did not know that the man who came was an Angel of Allah and she sought refuge from Allah from him. So this great Wali woman did not know that the man who came was an Angel and Ahmad Raza Khan tells us Awliya know everything.

In surah “Kahf”, the Awliya who slept 309 years said after waking up

“Likewise, We awakened them (from their long deep sleep) that they might question one another. A speaker from among them said: "How long have you stayed (here)?" They said: "We have stayed (perhaps) a day or part of a day." They said: "Your Lord (Alone) knows best how long you have stayed (here). So send one of you with this silver coin of yours to the town, and let him find out which is the good lawful food, and bring some of that to you. And let him be careful and let no man know of you.” (19)

These great Awliya mentioned in the Quran did not know how much time they slept, and Ahmad Raza Khan's religion tells us Al-Gilani knows everything. La Hawla wala Quwatta ila Billah

The Ghawth according to Ahmad Raza Khan

In his “Malfuzat” v 1 p 115, Ahmad Raza Khan writes about the fairy tales of Ghawth:

“Question: is there a Ghawth in every time?

Answer: Without the Ghawth, the earth and heavens cannot remain stable.

Question: Are matters disclosed (Munkashaf) to the Ghawth in his Muraqabah (meditation)?

Answer: No, rather at every time these matters are presented to him like in a mirror...every Ghawth has two ministers, the nickname of the Ghawth is Abdullah and the left hand is called AbdurRab and the right hand is called AbdulMalik. In this system of reign, the left hand minister is superior to the right hand minister contrary to the system of reign in this world, because this system of reign is that of the heart and it is on the left. The greatest Ghawth and the Ghawth of every Ghawth is Hudhur Saydul 'Alim , Siddiq Akbar (Abu Bakr) was the left hand minister of the Prophet and Farooq A'zam (Omar) was the right hand. Then in this community, the first to attain state of Ghawth is Ameer ul Muminin Hadhrat Abu Bakr Siddiq (rad) and his ministers were Ameerul Muminin Faruq A'zam and Uthman Ghani (rad). Then Hadhrat Omar Faruq A'zam (rad) was given level of Ghawth and then Uthman Ghani (rad) and his minsters were Mawla 'Ali (kw) and Imam Hasan, then Mawla Ali (became Ghawth) and and the two noble Imams (Hasan and Husayn) became his ministers. Then the matter went from Imam Hasan (rad) generation after generation up to Imam Hasan Askari. All these were Ghawth on their own (Mustaqil). Between Imam Hasan Askari up to Hudhur Ghawth A'zam (Al-Jilani) (rad), all those who were Ghawth were their Naib. After them Sayduna Ghawth A'zam became a Ghawth on his own (Mustaqil), he reached the level of Ghawth Akbar...all those who are Ghawth after Ghawth A'zam up to Imam Mahdi are all Naib of Hudhur Ghawth A'zam, then Imam Mahdi will have state of Ghawthiyat Kubra.

Comment: One can see similarity between this invented system of Ghawth and Shi'ah Imamah, and how they attribute this status to descendant of Husayn. Also when Omar (rad) died, there were Sahabah alive greater than Hasan ibn Ali like Sa'd ibn Abi Waqqas, AbdurRahman ibn Awf and others, so he should have been among two ministers of 'Uthman, and also after death of Ali there were Sahabah greater than sons of Husayn like Ibn Umar, ibn Abbas and ibn Zubayr, but this is influence of Shiism on Sufism.

A Wali can be in 10 000 places at the same time, and even a Kafir

In his “Malfuzat” v 1 p 113-114, Ahmad Raza Khan wrote:

“Question: Do the Awliya have the power to be in many places in one time?

Answer: if they desire they can go in 10 000 cities and accept 10 000 invitations.

Question: Hudhur, one imagines from this that some bodies from the world of forms ('Alim e Mithal) are submitted to the Awliya, and that is how one can see them in different places at the same time. If it is not such, then one has doubt that the form is different from the person, so the presence of the form is not the presence of the thing.

Answer: If they are forms, then their souls is linked to all these bodies and controls them, so by the soul and reality, it is the same essence that is present everywhere, and this is in apparent understanding, else it is written “Sab'ah Sanabil Sharif” that Hadhrat Saydi Fath Muhammad (may Allah sanctify his secret) wrote that he would go to ten places at the same time, and someone protested that he promised to go to ten places at the same time, how was this possible? The Shaykh said: “Krishan Kanayah was a Kafir, and he was present in hundreds of places at the same time, so if Fath Muhammad is present in few places at the same time, then how is that strange? After mentioning this, he said: “Do you believe that the Shaykh is present at one place and the rest are his forms, no rather the Shaykh is present everywhere by his essence. The Batini secrets are above apparent understanding, so deep thinking is not worth.”

Comment: So for Ahmad Raza Khan, Allah can give Karamat to a Kafir like Krishan Kanayah, as he did not refute such quotes of “Sab'ah Sanabil”. What a mockery of the religion of Islam!!! Allah hates kufr and Kufar, how can he honour them? And has anybody seen any Sahabi being in different places at same time?

Compiled by Ali Hassan Khan

May Allah send Salah and Salam on the Prophet , his family, comapnions and those who follow them

Below are some extracts of the English translation of “Tafsir Al-Jalalayn”, translated by the Darqawi Shazili Sufi Aisha Bewley. This Tafsir is among most famous and studied in many Madaris in the Muslim world. It was composed by Hafiz Jalaluddin Suyuti and his teacher Jalaluddin Al-Mahalli. Hafiz Suyuti is also a Sufi and a great scholar of Hadith. Al-Mahalli's Tafsir is from Surah Kahf to the end and also Surah Fatihah. Hafiz As-Suyuti's tafsir is from Surah Fatihah up to Surah Kahf.

In the english translation, the words in Bold are the translation of the Quran, and others in non-bold are words of Tafsir of As-Suyuti or his teacher

The Prophet was not seeing events of Zakariyya and Maryam

P 128, Surah Al ‘Imran, Ayah 44

ذَلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ

Hafiz As-Suyuti wrote in explanation:

“This(what We have mentioned about Zakariyya and Maryam)is news from the Unseen, of things which you did not see.Muhammad,which We reveal to you. You were not with them when they cast their reeds into the water to draw lotsto see which of them should be the guardian of Maryam and have custodyof her.You were not with them when they quarrelled about it. This news isRevelation.”

Comment: Here, Hafiz As-Suyuti clearly said that the Prophet did not see the events of Zakariyya and Maryam and Allah only informed him of this through revelation (Wahy), while the Bralwis say that the Prophet is a witness of all actions of past and futures people, and he was Hadhir and Nadhir, seeing all the past events.

Knowledge of Ghayb is invisible to the Prophet

P 370, Surah Al-A’raf, Ayat 187-188:

يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا قُلْ إِنَّمَا عِلْمُهَا عِنْدَ رَبِّي لَا يُجَلِّيهَا لِوَقْتِهَا إِلَّا هُوَ ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا قُلْ إِنَّمَا عِلْمُهَا عِنْدَ اللَّهِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

قُلْ لَا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِقَوْمٍ يُؤْمِنُونَ

Hafiz As-Suyuti wrote in explanation:

“They(the people of Makka) will ask you about the Hour(the Day of Resurrection): when is it due? Sayto them: 'Knowledgeof itand when it will occur rests with my Lord alone. He alone willreveal it at its proper time. It hangs heavyfor many people in theheavens and the earthbecause of the terror it inspires. It will notcome upon you except suddenly.' They will ask youinsistentlyasif you had full knowledgeof it. Say: 'Knowledgeof it rests with Allahalone, but most people do not know that.'

Say: 'I possess no power tobring help oravert harmfrom myself, except as Allah wills. If I had had knowledgeof theUnseen,which is invisible to me, I would have sought to gainmuch good, and no evilsuch as poverty and other things would have touched me and I would have been careful to avoid harmful things.I am only a warner about the Fire for the unbelievers and a bringer of good news of the Garden to people who believe.’”

Comment: Here, Hafiz As-Suyuti clearly wrote that the knowledge of Ghayb is invisible to the Prophet and if the Prophet possessed this knowledge, he would have been careful to avoid harmful things. And we wee that the Prophet faced difficulties, was touched by magic, some of his companions were killed by tribes who claimed to be Muslims then killed the companions sent to them, and in the battle of Uhud many Muslims became martyred. 

The Prophet was censured by Allah for accepting excuses of some people

P 410, Surah At-Tawba, Ayah 43

عَفَا اللَّهُ عَنْكَ لِمَ أَذِنْتَ لَهُمْ حَتَّى يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُوا وَتَعْلَمَ الْكَاذِبِينَ

Hafiz As-Suyuti wrote in explanation:

“43. TheProphet, may Allah bless him and grant him peace, gavepermission to a group to stay behind on his own initiative and thefollowing was revealed to censure him. The pardon came before thecensure, to calm his heart.Allah pardon you! Why did you excuse them for staying behind, rather than just leaving them until it was clear to you which ofthem were telling the truth in their excuseand until you knew the liars in that respect?”

Comment: So here, Hafiz As-Suyuti said that the Prophet relying on his own Ijtihad accepted excuses of some people, and Allah send this Ayah to censure the Prophet .

The Prophet was not witness to the events of Musa (aley salam)

P 840, Surah Al-Qasas Ayat 44-46:

وَمَا كُنْتَ بِجَانِبِ الْغَرْبِيِّ إِذْ قَضَيْنَا إِلَى مُوسَى الْأَمْرَ وَمَا كُنْتَ مِنَ الشَّاهِدِينَ

وَلَكِنَّا أَنْشَأْنَا قُرُونًا فَتَطَاوَلَ عَلَيْهِمُ الْعُمُرُ وَمَا كُنْتَ ثَاوِيًا فِي أَهْلِ مَدْيَنَ تَتْلُو عَلَيْهِمْ آيَاتِنَا وَلَكِنَّا كُنَّا مُرْسِلِينَ

وَمَا كُنْتَ بِجَانِبِ الطُّورِ إِذْ نَادَيْنَا وَلَكِنْ رَحْمَةً مِنْ رَبِّكَ لِتُنْذِرَ قَوْمًا مَا أَتَاهُمْ مِنْ نَذِيرٍ مِنْ قَبْلِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ
 

“You, Muhammad,were not on the western side of the mountainor the valleywhen We gave Musa the command: the Message toPharaoh and his people.You were not a witness so that you couldknow it.

Yet We produced further generations after Musa,and ages passed — so they forgot their contract with Allah, many knowledgesdisappeared, and Revelation ceased. Therefore We brought you as aMessenger and revealed to You the news of Musa and others.Nor did you live among the people of Madyan and recite Our Signs to them, enabling you to learn their story and report it,yet We have sent you news of them. We sent the Message to you with news ofthose who went before.

Nor were you on the side of the Mount when We called Musa totake hold of the Book with vigour;yet it is a mercy from your Lord that He sent youso that you may warn a people (the people ofMakka) to whom no warner came before, so that perhaps they will pay heed.”

Comment: Here, the Quran clearly tells that the Prophet was not a witness to the story of Musa when Allah spoke to Musa on Mount Tur. And Al-Mahalli said that the Prophet was not a witness to this event so that he could know it. It is important to see that the Arabic word used here is “Shahid” (witness), so not only knowledge of these events is denied but also being present there and being a witness. And Bralwis use the word “Shahid” in other Ayat to try tojustify their creed, and here it totally oppose their creed.

Before Wahy, the Prophet was not aware of the laws and practices of Islam

P 1045, Surah Ash-Shura, Ayah 52

وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِي إِلَى صِرَاطٍ مُسْتَقِيمٍ

“Accordingly We have revealed to you, Muhammad, a Ruh —meaning the Qur'an, which gives life to the hearts, as We revealed to other Messengers — by Our command. Before the revelation came you had no idea of what the Book(the Qur'an) was, or faith—meaning the laws and practices of Islam. Yet We have made it (the Ruh or the Book) a Light bywhich We guide those of Our slaves We will. Truly you are guiding — by the revelation given to you — to a Straight Path— the din of Islam”

Comment: Here, Hafiz Al-Mahalli clearly denied that the Prophet knew the laws of Islam before Wahy, while the Bralwis say that the Prophet since his creation knew all the future and everything that is to happen, and all sciences, whether religious or scientific. And Hafiz As-Suyuti did not see any objections and approved this explanation.

At the beginning, the Prophet did not know his end in this world

P 1079, Surah Ahqaf, Ayah 9

قُلْ مَا كُنْتُ بِدْعًا مِنَ الرُّسُلِ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ وَمَا أَنَا إِلَّا نَذِيرٌ مُبِينٌ
 

“Say:'I am nothing new — no innovation —among the Messen­gers — not the first Messenger. There were many before me, so how can you deny me? I have no idea what will be done with me or you in this world: whether I will be expelled from my land or killed as happened to Prophets before me, or whether you will throw stones at me or whether the earth will swallow you up as happened with oth­ers before you. I only follow what has been revealed to me — inother words, the Qur'an, and I do not innovate anything from myself. I am only a clear warner.'”

Comment: these are clear words in "Tafsir Jalalayn" saying that the Prophet in first place did not know his end in this world and Hafiz As-Suyuti clearly approved this explanation of his teacher.

The Prophet did not have knowledge of time of resurrection

P 1293, Surah al-Nazi’at, Ayat 42-44

يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا

فِيمَ أَنْتَ مِنْ ذِكْرَاهَا

إِلَى رَبِّكَ مُنْتَهَاهَا
 

« They (the unbelievers of Makka) ask you about the Last Hour: ‘When will it arrive?’ What are you doing mentioning it— anything about it? "You have insufficient knowledge even to mention it." Its coming is your Lord's affair. The knowledge of its time is with Allah, and only He knows it.”

Comment: Here it is clearly told that the Prophet does not know when the time of resurrection will come.

The Prophet was not aware of the story of Yusuf (aley salam) before Wahy

P 518, Surah Yusuf, Ayah 102,

ذَلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ أَجْمَعُوا أَمْرَهُمْ وَهُمْ يَمْكُرُونَ

Hafiz Suyuti wrote:

102. This — what has been narrated about Yusuf —is news of the Unseen that was unknown to you, Muhammad, before —which Wereveal to you. You were not with them (the brothers of Yusuf)when they decided what to do— and plotted and resolved on it —anddevised their scheme about him. You were not with them to knowhis story and be aware of it. Your knowledge of it comes fromRevelation.

Comment: Hafiz As-Suyuti clearly said that the Prophet was not aware of the story of Yusuf (aley salam) and was not with them. This speech does not leave any ambiguity.

The Prophet was not aware of the story of Nuh (aley salam) before Wahy

P 475, Surah Hud, Ayah 49,

تِلْكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ مَا كُنْتَ تَعْلَمُهَا أَنْتَ وَلَا قَوْمُكَ مِنْ قَبْلِ هَذَا فَاصْبِرْ إِنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ

Hafiz As-Suyuti wrote:

“That(the story of Nuh)is some of the news of the Unseenwhich was concealed from you which We reveal to you, Muhammad. Neither you nor your people knew it (the Qur'an) before this time. So be steadfast in conveying the Message and in the face of injury as Nuh was. The best (most praiseworthy) end result is for those who are godfearing.

Comment: Here Hafiz As-Suyuti clearly said that the story of Nuh (aley salam) was concealed to the Prophet .

And all of these are words of well-known and famous Sufi scholars, and it is translated by a Sufi, so Bralwis cannot say that it is the mistranslation of Salafis-Ahlul Hadith.

Words of Ghulam Rasul Sa’idi opposing the creed of Ahmad Raza Khan Bralwi

Errors in the Prophet’s Ijtihad

In Vol 3 p 238 of Sharh of “Sahih Muslim”, Ghulam Rasul Sa'idi Al-Bralwi wrote:

The views of Fuqaha Mujtahid about the Ijtihad of the Prophet

Some scholars have the opinion that Prophet was not doing Ijtihad at all and all the sayings and actions of his life depended on revelation (Wahi), and as long as the Prophet did not receive Wahi on a matter, he would not do it. And that Prophet was limited to Wahi in every thing and every action. And in no matter did the Prophet took help from Qiyas (analogy) and Ijtihad…He never took advice nor acted on advice.

Contrary to this, the majority of the scholars and Fuqaha of Islam have the opinion that the Prophet was doing Ijtihad and using Qiyas in matters in which he did not receive Wahi. In most cases, the Prophet’s Ijtihad was right, and on some occasions based on some wisdom known to Allah, mistakes happened in his ijtihad, and the reality of these mistakes was that the Prophet was leaving the better thing, everything is not disliked and detested in its self, but it was not the best according to the Prophet’s high status and great level, and then Allah would correct him through Wahi, and the Prophet would leave this action which was not the best.

‘Allamah Al-Amidi Ash-Shafi’i wrote that there is difference whether the Prophet was doing Ijtihad or not. Imam Ahmad and Qadhi Abu Yusuf affirmed Ijtihad, and Abu Ya’la Al-Jubai (Mu’tazili) did not affirm it. Imam Ash-Shafi’i declared it permissible in one of his Risalah, but not definitively. Qadhi Abu Jabbar and Abul Hussain Al-Basri also shared this view, and some people said that in rulings of the Shari’ah the Prophet was not doing Ijtihad but in matters related to battles, the Prophet saw was doing Ijtihad. (“Ihkam fi Usulil Ahkam”, v 3 p 140)

Bahrul Ulum Al-Hanafi wrote that the Ash’aris and Mu’tazilis do not believe in Ijtihad of Prophet , and the majority say it is permissible, and for them the Prophet was also worshiping with Ijtihad, and the Ahnaf say that the Prophet was doing Ijtiahd after waiting for Wahi, and when his ijtihad remained uncorrected (by the Wahi), it is like a cleat text (Qat’i Nass), and for the Ahnaf it is permissible that error can occur in the Prophet’s Ijtihad, but the Prophet was not left on error. (Bahr Al Ulum Abdul ‘Ali Al-Hanafi, “Fawatih Ar-Rahmut” v 2 p 366)

‘Allamah Al-Amidi wrote that some Shafi’is do not believe in his error in Ijtihad, and most of Shafi’iah and and Hannabilah and Muhadiths believe in his error in Ijtihad but said that the Prophet was not left remaining on error. (“Ihkam”, v 3 p 164)

Allamah Nawawi wrote: “According to Muhaqiq Ulama, Ijtihad was permissible for the Prophet and it happened, and the superiority of the Prophet over all other Mujtahids is that the Prophet did not remain on error. Some scholars said that Ijtihad was not permissible for the Prophet , and the details of this subject are famous. But in matters of the world, all scholars agree that Ijtihad was permissible and happened. And in rulings (Ahkam) of the religion, most of scholars believe in permissibility of Ijtihad. And some scholars said that the Prophet had power of certitude, this is why Ijtihad is not permissible for him. And some said that in matters of wars, Ijtihad was permissible for him, and some refused to take a position on this matter. The majority of scholars who said who Ijtihad is permissible (in religious Ahkam), they differ whether the Prophet did Ijtihad or not. The majority of them said that he did Ijtihad, some said he did not do it and some refused to take a position on this. Then scholars who said Ijtihad occurred from the Prophet , they differ whether the Prophet could make error in Ijtihad or not. Muhaqiq said error was not permissible and majority said error was permissible, but the Prophet saw did not remain of error.” (Sharh Muslim v 1 p 46)

According to Quran and Hadith, the saying of the majority is right.

‘Allamah Al-Qurtubi talking about the Ijtihad of the Prophet wrote: “The Prophet and all others Prophets are equal in the matter that error could happen in their Ijtihad. But they were not left remaining on error.” Then bringing proof on the Ijtihad of the Prophet , he wrote: “A woman asked the Prophet about the place where to do her ‘Iddah (waiting period after divorce or death), the Prophet said to do the ‘Iddah wherever she wants. Then he said to stay during the ‘Iddah period in her house. A man asked the Prophet that if he was to become a martyr, what would prevent him from entering paradise, the Prophet answered: “Nothing” and then the Prophet called him back and said “Except debt, Jibrail told me about that just yet.” (“Jami Ahkam Al-Quran” v 11 p 309)

Ibn Hajar Al-‘Asqalani wrote: “Getting a text from Wahi was possible for the Prophets on all matters, yet the ruling of Ijtihad was permissible for them, so they can get more recompense, and Ijtihad of Prophets did not remain on error.” (“Fath Al-Bari”, v 6 p 465)

‘Allamah Badrudin Al-‘Ayni wrote on this topic quoted Allamah ibn Jawzi: “Prophets’ Ijtihad are distinguished from other Mujtahid’s …from not remaining on error” (“Umdatul Qari” v 16 p 17)

Proof from the Quran for the Prophet ’s Ijtihad:

Allah said: “And consult them in matters, and you have decided then have Tawakkul in Allah”

In this verse, Allah ordered the Prophet to take advice from the Muslims, and in matters in which Wahi comes, there is no question of taking advice. And if taking advice from the Muslims was not worth then what was the point to order it, rather Allah affirmed that when you have decided something then do it putting your trust in Allah. So we can deduce from these verses that in matters in which the Wahi did not come, the Prophet was taking advice from his Sahabah and was taking decisions based on Ijtihad, and this verse is a clear proof for Ijtihad happening from the Prophet and his acting on it.

‘Allamah Al-Alusi wrote in his Tafsir: “Difference occurred in the Prophet consulting his Sahabah in matters of religion when there was no Wahi, those who denied Ijtihad for him (in matters of religion) went to say it is not permissible (to ask for advice) and those who did not deny it went to say it is permissible (to seek advice) and this is more authentic”

Imam Ar-Razi wrote under this Ayah: “He was ordered to do Ijtihad when he did not receive Wahi, and Ijtihad strengthens with debate and dialogue, and this is why he was ordered to consult and he consulted them about the prisoners of Badr, and this is from matters of religion”

When Prophet accepted excuses given by hypocrites of Madinah and gave them permission not to go to Jihad, then this verse was revealed: “May Allah forgive you, Why did you grant them leave (for remaining behind you) until truthful were made clear to you and you knew liars” (Tawbah 43)

‘Allamah Al-Alusi said: “A group of scholars have taken proof (from this verse) to prove the Ijtihad of the Prophet and sometimes he did receive only one recompense (when there is error) and taking proof in this is clear”

Imam Ar-Razi wrote under this verse: “The Prophet in this event gave permission based on his Ijtihad, and this prove that he was judging according to Ijtihad”

There are a lot of indications in the Quran showing Ijtihad of the Prophet : the Prophet took ransom for prisoners of Badr, he read the Janazah of Abdullah ibn Ubay by Ijtihad, the Prophet made du’a against killers of martyrs of well Ma’unah by Ijtihad and Allah revealed “You do not any share in the decision” to stop him from that (in fact Prophet invoked against Mushrik of Makkah after Uhud and this Ayat came). The Prophet turned away from Abdullah ibn Um Maktum based on Ijtihad for which Allah talked to him with love.

Proofs from Ahadith for the Prophet ’s Ijtihad:
 

Narrated Um Salama: in Sahih Al-Bukhari (English translation Muhsin Khan)
 

Allah's Apostle said, "I am only a human being, and you people (opponents) come to me with your cases; and it may be that one of you can present his case eloquently in a more convincing way than the other, and I give my verdict according to what I hear. So if ever I judge (by error) and give the right of a brother to his other (brother) then he (the latter) should not take it, for I am giving him only a piece of Fire."

‘Allamah Al-‘Ayni said in the explanation of this hadeeth: “In this there is proof that the Prophet was judging with Ijtihad, this has been said by ‘Iyad and this is the saying of Muhaqiq, this has been said by Al-Khattabi”

‘Allamah ibn Hajar Al-‘Asqalani said in the explanation of this Hadith: “And in this is that the Prophet was judging with Ijtihad when the Wahi did not come, and some people disapproved of that (ijtihad in religious matters) and this Hadith is among clearest proof against them, and in this there is that sometimes he was giving a judgment based on Ijtihad and it was in reality contrary to this, but if this kind of things happened, the Prophet would not remain on this…”

Mulla Ali Qari said on this hadeeth: “In this is a proof for the permissibility of error in partial rulings (Ahkam Juzziyah) but in rules of Shari’ah (Qawaid Shar’iah) this is not possible, and people of Usul (ul Fiqh) agreed that the Prophet did not remain on error in Ahkam”

End of Ghulam Rasul Sa’idi’s words

The case of the prisoners of Badr

In Sahih Muslim, Kitab Jihad (English translation of Abdul Hamid Siddiqi)

Chapter 18: THE HELP WITH ANGELS IN BADR AND THE PERMISSIBILITY OF THE SPOILS OF WAR

It has been narrated on the authority of 'Umar b. al-Khattab who said: When it was the day on which the Battle of Badr was fought, the Messenger of Allah (may peace be upon him) cast a glance at the infidels, and they were one thousand while his own Companions were three hundred and nineteen. The Holy Prophet (may peace be upon him) turned (his face) towards the Qibla Then he stretched his hands and began his supplication to his Lord:" O Allah, accomplish for me what Thou hast promised to me. O Allah, bring about what Thou hast promised to me. O Allah, if this small band of Muslims is destroyed. Thou will not be worshipped on this earth." He continued his supplication to his Lord, stretching his hands, facing the Qibla, until his mantle slipped down from his shoulders. So Abu Bakr came to him, picked up his mantle and put it on his shoulders. Then he embraced him from behind and said:. Prophet of Allah, this prayer of yours to your Lord will suffice you, and He will fulfil for you what He has promised you. So Allah, the Glorious and Exalted, revealed (the Qur'anic verse):" When ye appealed to your Lord for help, He responded to your call (saying): I will help you with one thousand angels coming in succession." So Allah helped him with angels.

Abu Zumail said that the badith was narrated to him by Ibn 'Abbas who said: While on that day a Muslim was chasing a disbeliever who was going ahead of him, he heard over him' the swishing of the whip and the voice of the rider saying: Go ahead, Haizi'm! He glanced at the polytheist who had (now) fallen down on his back. When he looked at him (carefully he found that) there was a scar on his nose and his face was torn as if it had been lashed with a whip, and had turned green with its poison. An Ansari came to the Messenger of Allah (may peace be upon him) and related this (event) to him. He said: You have told the truth. This was the help from the third heaven. The Muslims that day (i. e. the day of the Battle of Badr) killed seventy persons and captured seventy. The Messenger of Allah (may peace be upon him) said to Abu Bakr and 'Umar (Allah be pleased with them): What is your opinion about these captives? Abu Bakr said: They are our kith and kin. I think you should release them after getting from them a ransom. This will be a source of strength to us against the infidels. It is quite possible that Allah may guide them to Islam. Then the Messenger of Allah (may peace be upon him) said: What is your opinion. Ibn Khattab? He said: Messenger of Allah. I do not hold the same opinion as Abu Bakr. I am of the opinion that you should hand them over to us so that we may cut off their heads. Hand over 'Aqil to 'Ali that he may cut off his head, and hand over such and such relative to me that I may but off his head. They are leaders of the disbelievers and veterans among them. The Messenger of Allah (may peace be upon him) approved the opinion of Abu Bakr and did not approve what I said The next day when I came to the Messenger of Allah (may peace be upon him), I found that both he and Abu Bakr were sitting shedding tears. I said: Messenger of Allah, why are you and your Companion shedding tears? Tell me the reason. For I will weep, if not, I will at least pretend to weep in sympathy with you. The Messenger of Allah (may peace be upon him) said: I weep for what has happened to your companions for taking ransom (from the prisoners). I was shown the torture to which they were subjected. It was brought to me as close as this tree. (He pointed to a tree close to him.) Then God revealed the verse:" It is not befitting for a Prophet that he should take prisoners until the force of the disbelievers has been crushed..." (Surah Anfal, Ayat 67-70) to the end of the verse:" so eat ye the spoils of war, (it is) lawful and pure. So Allah made booty lawful for them."

In Vol 5 p 343 of his Sharh of “Sahih Muslim”, Ghulam Rasul Sa’idi said:

“There is no doubt that fighting the disbelievers until this (until they are powerless) is based on Ijtihad, and maybe the Prophet thought that the number of people killed would be enough for this purpose (of making disbelievers powerless), and in fact the number killed was not enough, so it was the Prophet’s mistake in Ijtihad, because there is no text revealed defining limit (of being powerless and crushed), and error in Ijtihad in any matters deserves reward and recompense…”

The case of the palm tree and the matters of this world

In “Sahih Muslim”, Kitab Fadahil Nabi (English translation from Abdul Hamid Siddiqi)

Chapter 35: IT IS OBLIGATORY TO FOLLOW THE PROPHET (MAY PEACE BE UPON HIM) IN ALL MATTERS PERTAINING TO RELIGION, BUT ONE IS FREE TO ACT ON ONE'S OWN OPINION IN MATTERS WHICH PERTAIN TO TECHNICAL SKILL

Musa b. Talha reported: I and Allah's Messenger (may peace be upon him) happened to pass by people near the date-palm trees. He (the Holy Prophet) said: What are these people doing? They said: They are grafting, i. e. they combine the male with the female (tree) and thus they yield more fruit. Thereupon Allah's Messenger (may peace be upon him) said: I do not find it to be of any use. The people were informed about it and they abandoned this practice. Allah's Messenger (may peace be upon him) (was later) on informed (that the yield had dwindled), whereupon he said: If there is any use of it, then they should do it, for it was just a personal opinion of mine, and do not go after my personal opinion; but when I say to you anything on behalf of Allah, then do accept it, for I do not attribute lie to Allah, the Exalted and Glorious.

Rafi' b. Khadij reported that Allah's Messenger (may peace be upon him) came to Medina and the people had been grafting the trees. He said: What are you doing? They said: We are grafting them, whereupon he said: It may perhaps be good for you if you do not do that, so they abandoned this practice (and the date-palms) began to yield less fruit. They made a mention of it (to the Holy Prophet), whereupon he said: I am a human being, so when I command you about a thing pertaining to religion, do accept it, and when I command you about a thing out of my personal opinion, keep it in mind that I am a human being. 'Ikrima reported that he said something like this.

Anas reported that Allah's Messenger (may peace be upon him) happened to pass by the people who had been busy in grafting the trees. Thereupon he said: If you were not to do it, it might be good for you. (So they abandoned this practice) and there was a decline in the yield. He (the Holy Prophet) happened to pass by them (and said): What has gone wrong with your trees? They said: You said so and so. Thereupon he said: You have better knowledge (of a technical skill) in the affairs of the world.

In his Sharh of “Sahih Muslim”, vol 6 p 827, Ghulam Rasul Sa’idi mentioned the explanation of An-Nawawi, Mulla Ali Qari and Abdul Haqq Ad-Dehlawi:

Allamah Yahya ibn Sharf An-Nawawi wrote: “Scholars have said that what the Prophet say without Tashri’ (making a law) about things related to the world (Dunya) and living conditions, it is not obligatory to act upon this, but what the Prophet tells with his Ijtihad about things related to Tashri’ then it is obligatory to act upon this, and this matter in which the Prophet gave verdict about leaving this mixing of dates, this was not related to laws, it was an advice, and leaving this mixing led to produce less dates, and then the Prophet said “You know better about things of your Dunya” The reason is that the Prophet ’s attention and preoccupation was fixed on religious knowledge, and he wasn’t giving to much attention to the Dunya and this is not a defect” (“Sharh Sahih Muslim”)

Mulla Ali Qari said that this Hadith is a proof that the Prophet was usually not giving attention to matters of this world (Mirqat).

Shaykh Abdul Haqq Ad-Dehlawi said: “The conclusion is that the Prophet without descent of Wahi, forbade mixing of dates based upon his Ijtihad because this was an action from Jahiliyah time and there was no rational reason about it being effective, and the Prophet did not pay attention to this, and it is the tradition of Allah that upon this method fruits grow in more quantity. The Prophet forbade it, but not strongly, but rather he said it would be better not to mix them, and this Hadith is a proof that the Prophet was not giving attention to things from this world, because there is no link between this action and the hereafter, but when the Prophet paid attention that the tradition of Allah is that this action is effective, then the Prophet did not say anything and in some narrations, “You know better about your matters of Dunya.” …”

Comment: This is in clear contradiction with the creed of Ahmad Raza Khan Bralwi and this shows that nowadays many Bralwis scholars do not agree with Ahmad Raza Khan that the Prophet knew everything since his creation, rather for these neo-bralwis the Prophet only got this knowledge of everything at the end of his life and then became Hazir Nazir (omnipresent), and this new-bralwism is also pure falsehood and has no proof

And also Bralwis cannot deny all the scholars quoted above (An-Nawawi, Ibn Hajar Al-Asqalani, Badrudin Al-‘Ayni, Mulla Ali Qari, Al-Qurtubi, Al-Alusi, Ar-Razi and others) differing from the creed of Ahmad Raza Khan Bralwi, as the translation is done by their own scholar, so they cannot accuse Salafis of mistranslating or lying.

Contradictions in the Tafsir of the Bralwi scholar Na’imudin Al-Murabadi:

Allah (Ta’ala) said:

“And Nooh (Noah) called upon his Lord and said, "O my Lord! Verily, my son is of my family! And certainly, Your Promise is true, and You are the Most Just of the judges”” He said: "O Nooh (Noah)! Surely, he is not of your family; verily, his work is unrighteous, so ask not of Me that of which you have no knowledge! I admonish you, lest you be one of the ignorants. Nooh (Noah) said: "O my Lord! I seek refuge with You from asking You that of which I have no knowledge. And unless You forgive me and have Mercy on me, I would indeed be one of the losers." (Hud : 45-47)

The Bralwi scholar Na’imudin Muradabadi said in his Tafsir in Surah Hud Ayat 45-47, about Prophet Nooh asking Allah to forgive his son (Quran Majeed translation of Ahmad Raza Khan p 328):

“What is the wisdom in Hadhrat Nooh asking Allah to save his son? Shaykh Abu Mansur al-Maturidi (Rahmatullahi aleyi) said that Kan’an, the son of Hadhrat Nooh (Aley Salatu wa Salam) was an hypocrite and he was pretending to be believer in front of him (Hadhrat Nooh), if he (Kan’an) had made his disbelief apparent, then he (Nooh) would not have made du’a to Allah (Ta’ala) to save him.(Madarik (of An-Nassafi Al-Hanafi))”

Comment: So here, Na’imudin Murabadi tells us that Nooh (aley salam) was not aware of the Kufr of his son, who was hiding it, that is why he made du’a to Allah and if he was to know about that, then he would not have asked Allah to save him.

This is a very interesting explanation from people who say that Awliya know Ghayb, who invoke Al-Gilani for help, believe that Abdul Qadir Al-Jilani knows ghayb, knows their situation, that is why they seek help from him, and at same time, they deny Prophet Nooh (Aley Salam) knowing his son’s Kufr. Isn’t that shocking?

So any Bralwi having reason should immediately stop believing that saints know Ghayb and have the power to rescue them

Allah (Ta’ala) said:

“And [Ibrahim's (Abraham)] invoking (of Allah) for his father's forgiveness was only because of a promise he [Ibrahim (Abraham)] had made to him (his father). But when it became clear to him [Ibrahim (Abraham)] that he (his father) is an enemy to Allah, he dissociated himself from him” (Tawbah : 114)

Na’imudin Al-Muradabadi said about this verse: “Hadhrat Ibrahim (Aley Salatu wa Salam) asking forgiveness (for his father) was because of the hope of Islam for him (meaning that his father would be Muslim), which Azar promised his son, and he had promised Azar to ask forgiveness for him, and when this hope finished, then he cut off from him” (Translation of Quran of Ahmad Raza Khan p 297 Hashyah 268)

Comment: If Ibrahim (aley salam) knew Ghayb, then he would know that his father would not become Muslim. So here the Bralwi scholar agreed that Ibrahim (aley salam) acted upon his hope and not in certitude, so he did not know the future. So it shows that Prophets are only informed of some matters of Ghayb through Wahi and when they do not receive Wahi, they are like normal human beings and do not know Ghayb

Allah (Ta’ala) said:

“Or like the one who passed by a town and it had tumbled over its roofs. He said: "Oh! How will Allah ever bring it to life after its death?" So Allah caused him to die for a hundred years, then raised him up (again). He said: "How long did you remain (dead)?" He (the man) said: "(Perhaps) I remained (dead) a day or part of a day". He said: "Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change; and look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh". When this was clearly shown to him, he said, "I know (now) that Allah is Able to do all things." (Baqarah : 259)

Na’imudin Al-Muradabadi said: “Allah asked him how much days he stayed here. He, with approximation replied one day or less. He thought it was the night of the day he slept. Allah said: you stayed 100 years” (Translation of Quran of Ahmad Raza Khan p 64 Hashyah 540)

Comment: Al-Murabadi Al-Bralwi before mentioned that the man mentioned in this story is the Prophet ‘Uzayr, so knowledgeof how many years he slept is denied to this Prophet of Allah, and Prophet only know what they receive through Wahi, else they do not know Ghayb

How can then the Bralwi say that Al-Gilani knows Al-Lawh Al-Mahfooz and knows everything?

Not sure about the Volume/Page given for reference because that part of Volume 1 shows Hazrat (Maulana) Saheb (HA)'s fixation with women and sexual parts...Nothing about Aqeedah in that secttion (unless I have missed)...

I am unable to find the quotation around the page numbers listed, it is probably there but in some other Volume/Chapter...