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A Gift to the Barailwis pdf download

  • Book Title:
 A Gift To The Barailwis Revised Edition
  • Book Author:
Ali Hassan Khan
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A Gift to the Barailwis – Book Sample

Introduction – A Gift to the Barailwis – Book Sample

I have compiled this small booklet in order to show to Bralwis laymen that the great scholars of this community oppose the creed of Ahmad Raza Khan. But as Brawlis scholars have put hatred in the hearts of their followers towards the Salafis and Ahlul Hadith, if I was to translate myself quotes of scholars, Brawlis would not read it, saying Salafis are liars. That is why, in this booklet, I have only gathered sayings of scholars as translated and published by Sufis themselves, so Brawlis cannot say these Sufis translators are liars.

Aisha Bewley, Abdassammad Clarke, Muhtar Holland, Nuh Keller, Abdal Hakim Murad, Nancy Roberts and all others are all well-known Sufis, so Brawlis should at least aknowledge that their translation is correct, and all these scholars quoted such as Al-Ghazali, Qadhi ‘Iyad, An-Nawawi, Al-Qurtubi, As-Suyuti, Shah Waliyullah, Ibn Rajab, Ash-Shirazi, Al-Amidi, Ibnul Hajib, Al-Baydawi, Al-Jilani, Shurunbulali and all others oppose the creed of Ahmad Raza Khan.

I have also translated some quotes from Bralwi scholars themselves, from their books written in Urdu, such as the Tafsir of Al-Muradabadi, the tafsir “Dhiya ul-Quran” of Karam Shah Al-Bhervi and the Sharh of “Sahih Muslim” of Ghulam Rasul As-Sa’idi, as Brawlis generally know Urdu and can check these books themselves.  And Ghulam Rasul As-Sa’idi quoted scholars such as An-Nawawi, Ibn Hajar Al-Asqalani, Badrudin Al-‘Ayni, Mulla Ali Al-Qari, Al-Qurtubi, Al-Alusi, Ar-Razi and others saying that prophets can err in matters of Ijtihad.

So Bralwis laymen cannot deny these quotes and they have to acknowledge that all these great scholars oppose the creed of Ahmad Raza Khan. My aim is only to show the proofs from Quran and Hadith, with the interpretation of these Great scholars, as for guidance, then only Allah can guide Brawlis. 

May Allah send Salah and Salam on His Messenger (saw), his family, companions

The Prophet’s states with respect to worldly matters

We will examine the Prophet’s worldly states with respect to his beliefs, reports and actions. As for worldly beliefs, one aspect of his state in this regard is that it was possible for him to believe something concerning the matters of this world based on one interpretation when the opposite was true, or to be subject to doubt or supposition regarding them. These matters are not the same as matters of the Shari’a.

Rafi’ ibn Khadij said that the Messenger of Allah came to Madina while they were pollinating the dates and asked, “What are you doing?” They told him and he said, “Perhaps it would be better not to do it.” So they left it and there were less dates. They mentioned that to him and he said, “I am a man. If I command you to do something in your deen, then do it. If I tell you something from opinion, I am but a man.”‘ Anas added, “You know better the affairs of your world.” Another variant has, “I had an opinion, so do not blame me for having an opinion.”

In the hadith from Ibn ‘Abbas we find, “I am a man. What I tell you from Allah is true. In what I say from myself, I am but a man. I can err and I can be right.” This is what he said about himself regarding his opinions about the affairs of this world. That is not the case with any words which came from him or his ijtihad when laying down the Shari’a or making a sunna.

This matter is also illustrated by what Ibn Ishaq has related about the time the Prophet dismounted near the waters of Badr. AI-Hubab ibn al-Mundhir said to him, “Is this a place where Allah has made you dismount so we cannot go forward or is it simply a question of opinion, military tactics and strategy.”

He said, “It is opinion, military tactics and strategy.” Al-Hubab said, “Then this is not the place to dismount. Continue until we come nearer the water, towards the enemy. We can alight there and then we can fill up the wells beyond it. We will drink and they will not drink.” The Prophet said, “You have indicated the correct course of action,” and did what al-Hubab had suggested.

Allah said to the Prophet, “Take counsel with them concerning the matter.” (7:159) 

The Prophet wanted to placate one of his enemies with a third of the dates of Madina. He took counsel with the Ansar and, after hearing their opinion, changed his mind. Fallibility of this kind which pertains to any such worldly matters which do not involve the science of the deen, its beliefs or teachings are permitted to him since none of this implies imperfection or demotion. They are ordinary things capable of being known by anyone who attempts to learn and occupy himself with them. The heart of the Prophet, however, was filled with gnosis of Allah’s lordship. He was full of the sciences of the Shari’a. His mind was directed towards the best interests of his community in this world and the deen.

But such fallibility only happened in respect of certain matters. The rare case is allowed and in things which concern observing this world and its fruits, not in doing such things often, followed by stupidity and inattention. Many transmissions have come from the Prophet showing a deep knowledge of the matters of this world and understanding of the fine points concerning the best interests of his people and the politics of the different groups of his followers which was a miracle among men. This has already been discussed in the chapter of this book devoted to his miracles.

The Prophet’s judgements – A Gift to the Barailwis – Book Sample

As for what the Prophet thought concerning his human capacity to judge, the recognition of the true from the false, and the science of distinguishing the beneficial from the corrupt, this is similar to the previous topic

Umm Salama said that the Prophet said, “I am a man and you bring your quarrels to me. Perhaps one of you might know how to argue more eloquently than the other, and so I would decide in his favour according to what I hear.

Whoever is given a judgement which contains any of his brother’s right should not take any of it or a piece of the Fire will be cut out for him.” In the transmission of az-Zuhri from ‘Urwa, it has, “Perhaps one of you might be more eloquent than the other and so I would suppose that he was speaking the truth and give judgement in his favour.”

His judgements were based on the apparent evidence and what the prevailing opinion demanded through the testimony of witnesses, swearing on oath, looking for the most likely interpretation, and recognising a hawk from a handsaw while knowing what the wisdom of Allah demands concerning these things.

If Allah had so willed, He would have acquainted the Prophet with the secrets of His slaves and the hidden consciences of his community and then he would have judged between them by pure certainty and knowledge without any need for confession, clear proof, oath or probability.

However, since Allah has commanded his community to follow the Prophet and imitate his actions, states, decisions and life, and since this knowledge, had it existed, would have been part of his special knowledge by which Allah preferred him, his community would not have had any way of following him in this respect nor of establishing a proof, through the precedent of one of his cases in his shari’a, because they would not know what he had been shown in that case which caused him to reach the judgement he reached. It would have been by a hidden element of Allah’s teaching to him by which he was able to see into their secrets. The community as a whole would not have access to it.

Allah made the Prophet’s judgement proceed by the outward, in which he and other men are equal, so as to enable his community to imitate him completely both in respect of particular judgements and also as regards arriving at a judgement. The community have taken his sunna from this outward knowledge and certainty since clarification by action is more sublime than that by verbal reports due to the comparative nature of verbal expressions and their openness to different interpretations.

Reaching judgement by outward actions has a subtler clarification, is clearer in judgement and has greater benefit for the needs of disputes and quarrels. It was also in order to enable the community to be guided by all the judgements he made and so that verification of what has been related from him would be made possible and the rule of his shari’a could be established.

Hidden within these judgements is some of the knowledge of the Unseen which the Knower of the Unseen has kept back. “He does not show His Unseen to anyone, except for a Messenger with whom He is pleased.” (72:26) He teaches him what He wills of it and keeps to Himself What He wills. None of this detracts from his prophethood nor does it lessen his protection.”

Comment: This is a clear refutation of the Bralwi claim that the Prophet (saw) is given knowledge of everything, knowledge of every science, mathematics, physics, biology, and also the Prophet (saw) knows what is in the hearts and thoughts of people.

And this book has been translated by a Murabit Darqawi Shazili Sufi, so the Bralwis cannot say that Salafis mistranslated this, Qadi ‘Iyad did not say such.

In matters of the Duniya and judging between people, the Prophet (saw) clearly told that he is a man, and how can any Muslim deny such clear sayings of the Prophet (saw).

Al-Ghazali’s words that prophets are not immune to errors in judgements – A Gift to the Barailwis – Book Sample

((Abu Hamid Al-Ghazali wrote in his “Munqhid nima dhalal” translated into English by RJ Mc Carthy under name “Deliverance from error”, published by Fons Vitae, p 73, and introduced by Abdal Hakim Murad:

)) “The Prophets and religious leaders referred men to exercise of personal judgment, and necessarily so, despite their knowledge that men might err. The Apostle of God – God’s blessings and peace be upon him! – even said: “I judge by externals, but God undertakes to judge the hearts of men.” This means: “I judge according to the most probable opinion resulting from the witnesses’ statements, but they may err about the matter. The prophets had no way to be safe from error in such cases involving personal judgments; how, then, can anyone else aspire to such safety?”

 Comment: Al-Ghazali wrote this in refutation of Ta’limites Shi’ah who say that there must be in infallible Imam at every time to know the truth, and Al-Ghazali explained that the Prophet (saw) used his personal judgment in judging between people and he was not free from error in it. ((And Al-Ghazali explained these matters in details that Prophets can make errors in Ijtihad in his books of Usul ul Fiqh like “Al-Mustasfa” and “Al-Mankhul”. ))

Al-Qurtubi and the Prophet (saw) not knowing inner realities when judging

((Al-Qurtubi wrote in his Tafsir as translated by the Sufi Aisha Bewley, published by Dar Al-Taqwa, p 485-486, verse 188 of Al-Baqarah )) “Whoever obtains someone else’s property in a manner other than that permitted by the Shari `a  has consumed it by false means. One such occasion is if a qadi  judges in your favour when you know that you are in the wrong. The haram does not become halal by the verdict of a judge, because he judges by the outward. It does not change the inner reality.

Umm Salama transmitted that the Prophet, may Allah bless him and grant him peace, said, “I am but a man to whom you bring your disputes. Perhaps one of you is more eloquent in his evidence than the other and so I give judgement according to what I have heard from him. If I make a judgement in his favour about something which is rightfully his brother’s, he should not take any of it for I am awarding him a portion of the Fire.” This is a clear text expressing the fact that the judgement of the judge by the outward does not change the inward judgement.”

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