able of contents
Introduction...................................................................................................4
Chapter 1: The topic of knowledge of unseen (Ilm ul Ghayb)
The creed of Amad Raza Khan concerning the knowledge of Ghayb...........................5
Tafsir Al-Jalalayn denying knowledge of Ghayb from the Prophet (saw).....................8
Bralwi scholar and Peer Karam Shah’s Tafsir “Dhiya ul-Quran”...............................14
denying knowledge of Ghayb from Prophets
Tafsir of Al-Muradabadi containing clear contradictions.........................................17  
Bralwi scholar Ghulam Rasul
Sa’idi on Prophets erring in Ijtihad and judgments.........19
Qadhi ‘Iyad on Prophets erring in matters
of this world or in judgments.....................24
Al-Ghazali words that prophets are not
immune to errors in judgements....................27
Al-Qurtubi and the Prophet (saw) not know
ing inner realities when judging...............27
Al-Buti quoting Ash-Shirazi, Al-Amidi,
Ibnul Hajib and Al-Baydawi..........................28  
on the Prophet’s errors in Ijtihad like for the case of prisoners of Badr
Ibn Rajab saying that the knowledge of the whole creation is equal about....................29
the time of resurrection
Al-Qurtubi and Ibn Hajar Al-Asqalani on
 the Prophet (saw) not knowing...................30
the time of resurrection
‘Abd Al-Qadir Al-Jilani saying that the
Prophet (saw) does not know when.................30
the Hour will come
The Prophet (saw) does not know what some people did after him............................31
Clear Ahadith on this topic................................................................................34
Questions to the followers of Ahmad Raza Khan....................................................37
Chapter 2: The reality of Shirk and grave worship
Introduction...................................................................................................38
Shah Waliyullah’s words on the Shirk
of the Mushrik of Makkah..............................41  
and their similarity with grave worshipers
Al-Qurtubi on the origin of Shirk being graves of saints..........................................50
Qadhi Thana’ullah Panipati on Shirk
on graves of saints..........................................51
Kitab Al-Athar of Abu Hanifah and forb
iddance to build mosques........................ 52
on graves and plaster graves
Allamah Hasan Shurubulali’s “Nur al-Idah”
and forbiddance to build on graves.......53
The verdict of the Shafi’i Madhab on buildi
ng on graves and plastering them...........54
The verdict of the Maliki Madhab on buildi
ng on graves and plastering them...........54
The verdict of the Hambali Madhab on plastering graves......................................54  
Al-Buti on the forbiddance of building mo
sques on graves or close to them..............55
Chapter 3: The reality of miracles and Prop
hets being Mukhtar Kull and having powers.
Introduction explaining that Allah is
 the author of miracles...................................56
Tafsir Jalalayn saying the Prophet (saw) does
 not have capacity to
 make a tunnel.......
56
or ladder to the sky
Tafsir Jalalayn on the Prophet’s inability to do more than conveying the message.......57
The reality of miracles according to
Qadhi ‘Iyad and Al-Juwayni.............................57
Al-Jilani saying that Shiah believe that the Pr
ophet (saw) is given co
ntrol of the world..58
Al-Qurtubi saying that some invocations of
 the Prophet (saw) were not answered.......58.
Al-Qushayri on Karamat of Awliya....................................................................60
The reality of the story of the servant of
Sulayman who had knowledge of the Book.....61
Chapter 4: Refutation of the creed of Wahdatul Wujud and affirmation of the creed of
the Salaf that Allah is above His throne.
The Bralwis and the belief of Wahdatul
Wujud (Unity of existence)..........................64
Al-Jilani on Allah being above His throne an
d Salaf’s creed on Al
lah’s attributes........65
Al-Qayrawani on Allah being above His throne...................................................67  
and Salaf’s creed on Allah’s attributes
The Fabricated Hadith of Nur..........................................................................68
Introduction
All thanks to Allah, Lord of the Universe, and may His salah and salam be on our Prophet
(saw), his household and companions.
I have compiled this small booklet in order to sh
ow 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 towa
rds 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 sa
y 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 Waliyul
lah, 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-Qurtu
bi, 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 interpretatrion of these
Great scholars, as for guidance, then only Allah can guide Brawlis.
May Allah send Salah and Sa
lam on His Messenger (saw), his family, companions
Appeal for the publication and free distribution of this Booklet:
Please donate for the publication and free distribution of this book
in the UK, email Ali Hassan Khan on:
[email protected],
And our members and associated
people in the UK will collect
money via paypal or others for the free distribution of this book in
the UK.
Chapter 1: The topic of knowledge of unseen (Ilm ul Ghayb)
The creed of Ahmad Raza Khan concerning knowledge of Ghayb (unseen)
The Prophet (saw) knows Al-Ghayb
Ahmad Raza Khan said In “Al-Malfuz Ash-Sharif” v 1 p 31-32, English translation by Abd al-
Hadi al-Qadiri Radawi Nuri, published by Barkatur-Raza Publications, Durban, South Africa:
“The Prophet of Allah (saw) has removed
all doubts from our hearts and minds
and informed us that his knowledge is comprehensive and unique which is beyond
human perception. Therefore, he said, ”Everything in the universe was presented
to me and I recognise them all. Nothing
of the universe is excluded from my
knowledge or sight”...This recognition en
compasses everything hidden in the
Sacred Pen (Qalam) and recorded in the
Protected Sacred Tablet (Luhe-Mahfuz).
This in turn encompasses everything of the past and future, from the First and Last
Day. Every concealed or exposed thing is included therein”
The Sahabah know Ghayb for Ahmad Raza Khan
In “Al-Malfuz Ash-Sharif” v 4 p 526, Ahmad Raza Khan said:
“If, from the ‘Arsh of Allah (Subhanahu wa
 Ta’ala) to the depth of the seven earths
are exposed in front of the eyes of their servants and
Awliya Allah
, then what do
you think will be the condition and magnanimity of the Sahaba?”
The Wali watches sexual relation of his students
In “Al-Malfuz Ash-Sharif”, v 2 p 232, Ahmad Raza Khan said:  
“Shaykh  Ahmad  ibn  Mubarak  Saljamasai  had  two  wives.  His  Murshid  one  spoke  
to him about this and that dialogue was as follows:
Murshid- Last night you spent the night wi
th one wife while the other was awake.
This is not a correct thing to do.
Murid- O Master! The other wife was asleep.
Murshid- No, she was not asleep.
Murid- Oh Master! How did you know th
at my second wife was not asleep?
Murshid- Do you have a spare bed in the room where your second wife sleeps?
Murid- Yes my Master
Murshid-
I was present on that spare bed
.
Thus, the Murshid is never absent from the side of the Murid at any time guiding
him at every step towards perfection
and the sacred proximity of Allah”
Comment: So for Bralwis, their Peers watch thei
r 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 allow 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 the whole universe and know everything
In “Al-Malfuz Ash-Sharif” v 4 p 525, Ahmad Raza Khan said:
“Ghawth  al-Waqt  Sayyidi  ‘Abd  al  ‘Aziz  Dabbagh  Al-Maghribi  (d  1109/1698)  
states: “
The seven skies and seven earths in the eyes of a perfect Mu’min (Wali)
is like a little spot lying in a vast ground
” Allahu-Akbar! If this is the status of the
servants  of  Sayyiduna  Rasulullah  (saw),  then  who  can  perceive  the  magnitude  of  
his (saw) status?”
In “Al-Malfuz Ash-Sharif” v 1 p 35-36, Ahmad Raza Khan said:
“A  Wali  of  Allah  states,  “One  is  not  a  pe
rfect  man  if  one  does  not  see  the  entire  
world  like  one  sees  one’s  own  palm.”  He
  has  spoken  the  truth  and  revealed  his  
true status.
The  Cardinal  Pole  of  noble  Saints  (The  Qutb)  ‘Arife-Billah  Shaykh  Baha  al-Din  
Naqshaband (d 791/1389) states, “I say that one is not a perfect man if one does not
see the entire world as if one sees the nail of one’s thumb.”
The  illustrious  son  and  descendant  of  the  Glorious  Prophet  (saw)  and  the  true  
representative  and  inheritor  of  Prophetic  Bounties,  the  great  Ghawth  Shaykh  
Sayyid  ‘Abd  al-Qadir  Jilani  (d  561/1164)  states:  “
I  see  all  the  cities  of  Allah  
(Subhanahu wa Ta’ala) as I see a must
ard seed in the centre of my palm
”
This  vision  is  not  limited  to  a  specific  
moment,  but  the  word  (Itisali)  refers  to  
“continuity”  which  means  that  he  sees  it  continuously.  The  Grand  Ghawth  also  
states: “
The pupil of my eye is set on the Luhe-Mahfuz
”
What is Luhe-Mahfuz? Allah explains: “
Every matter, small and great, is on record
(in the Quran)
” (Sura Al-Qamar verse 54:53)
Another  Ayah  declares:  “
There  is  not  an  animal  (that  lives)  on  the  earth,  nor  a  
being that flies on its wings, but (forms part of) communities like you. Nothing
have We omitted from the Book, and they (all) shall be gathered to their Lord in
the end.
” (Sura Al-An’am verse: 38)
The Holy Quran further elaborates: “
He knows whatever there is on earth in the
sea.  Not  a  leaf  does  fall  but  with  His  knowledge:  there  is  not  a  grain  in  the  
darkness (or depths) of the earth, nor anything fresh or dry (green or withered),
but  is  (inscribed)  in  a  record  clear  (i.e.  the  Holy  Quran)
”  (Sura  Al-An’am,  verse:  
59)  
If this is the state of Luhe-Mahfuz, whic
h holds the record of every event from the
First to the Last, then one who possess this comprehensive knowledge will surely
have the knowledge of the entire universe”
Comment: So here, Ahmad Raza Khan clearly st
ated his creed, that Abdul Qadir Al-Jilani
knows Al-Lawh Al-Mahfuz and everything written
in it. He did not believe that by Kashf,
some hidden matters are disclosed to Awliya, rath
er for him, they constantly know everything
about the creation.

 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 Ahlesunnah wal jamaa, if I was to translate myself quotes of scholars, Brawlis would not read it. 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.