Al-Tafhimat al-Ilahiyyah -Shah Waliullah Dahlawi

The deobandi continues to wastes his time and writes:

When the power of comprehension is lost, people fail to understand simple things.
Let us see what Shaykh Mawlana Abul Hasan Zayd Faruqi al -azhari (Rh) writes on this fabricated statement.

He writes:
“This servant says the one who corrupted the book of Shah Sahib by bringing this statement is totally unaware about the rules and principles of shariah. He does not know that to declare the reward or punishment of any act to be above the reward or punishment of those acts which has been declared fard e qatai or haram e qatai is the authority of AllaH and His rasul sal allahu alayhi wa sallam. No one else can do this” [ scan attached]

[Al qawl al-jali fi dhikr al athar al –wali, p.5&6]

It would have been better for this deobandi to have read and understood this matter instead of labeling Shaykh Mawlana Abul Hasan Zayd al- azhari (Rh) as bida’ati!

Other scholars who are authority on the life and work of Shah Waliullah, who have written about this fabricated quote in Al –Tafhimat al-Ilahiyyah and other fabrication in Shah Waliullah’s book are:

• Mawlana Hakeem Syed Mahmood Barkati (Rh)- Al qawl al-jali p.54, Shah Waliullah aur unka Khandan ,p 53, where he has devoted an entire chapter on fabrications.
• Mawlana Shaykh Abul Hasan Zayd Faruqi al – Naqshbandi (Rh)- As quoted above.
• Mawlana Syed Farooq al-Qadri (Rh) - In his translation of Anfas al ‘aarifeen, p. 28 where he talks about this specific fabrication along with many other fabrications.
• Syed Zafaruddin Ahmed (Rh)- See Anfas al ‘aarifeen,p.28
• Mawlana Taqi Anwar Alwi (Rh) - Al qawl al-jali, p.66, where he talks about this specific quote along with other fabrications.

The deobandi writes:

Now the deobandi brings the issue of Istighatha! He is the same deobandi who while translating the book of Mawlana Icharawi (Rh) felt ashamed in translating the quotes of Shah Waliullah showing his practice of Istighatha.

Shah Waliullah and all his teachers used to recite Ya Ali, Ya Ali! The original scans can be seen here

http://www.falaah.co.uk/refutation/wahabi/147-shah-waliyullah-a-istighatha-.html

Deobandi maulvis allowed Istighatha (saying Ya Shaykh Abdal Qadir shayn Al Lillah).

http://www.falaah.co.uk/refutation/wahabi/189-deoband-and-istighatha.html

The deobandi continues and writes:

When people can’t read, we can’t help it. The deobandi made the same allegation around two years back and he was refuted to which he has no reply till now!

Mawlana Fazle Rasul Badayuni (Rh) gave ijaza to his son in the Naqshbandi-Mujaddidi Sufi order passing through Shah Waliullah muhaddith al –Dehlawi (Rh)!Those interested can see the scan here:

http://www.falaah.co.uk/refutation/wahabi/111-fazle-rasul-badayuni-and-deobandi-methodology-.html

The deobandi does not know that Mawlana Fazle Rasul Badayuni (Rh) was a direct student of Shah Abdul Aziz muhaddith al-dehlawi (Rh) who was the student of his father Shah Waliullah Muhaddith al-dehlawi (Rh)! So, both the chains pass through Shah Saheb! Only a fool can make a claim that Mawlana Fazle Rasul Badayuni (Rh) was against Shah Waliullah (Rh).

If this deobandi had little shame he would have scanned the book and translated it for the people to see the truth! Many scholars like Mawlana Icharawi and others did write against Shah Waliullah, but it has been already showed that this opposition was due to the fabricated quotes incorporated by Wahabis and shias in the books of Shah Waliullah (Rh).

The deobandi puts a nail in his own coffin when he writes:

And it is Abd al-Hayy Hasani and not Hussaini.This allegation was also refuted some two years ago to which this deobandi has not yet replied. It can be read here:

http://www.falaah.co.uk/refutation/wahabi/111-fazle-rasul-badayuni-and-deobandi-methodology-.html

Mawlana Fazle Rasul Badayuni (Rh) used to celebrate Mawlid, Urs, and Fatiha on food etc; all this is bid’a as per wahabis. Anyone can click the above link to see the books which Mawlana Badayuni wrote and it will explain why they hate him!

The deobandi writes:

Imam Fazle Haqq Khairabdi al-Chishti (Rh) who was a direct student of Shah Abdul Aziz Muhaddith al-Dehlawi (son of Shah Waliullah) was the first scholar along with sixteen direct student of Shah Abdul Aziz Muhaddith to issue the fatwa of Kufr against Ismail Dehlawi.He was also the first scholar to issue the fatwa of Jihad against the British occupation. And indeed the books of Ismail dehlawi are filled with Kufr!
See the fatwa at this link

http://www.falaah.co.uk/refutation/wahabi/94-fatwa-upon-ismail-dehalvi-.html

It is upon this deobandi to name the book in which fatwa of takfir from Mawlana Fazle Rasul Badayuni (Rh) was published!

It has already been proved with scans that Mawlana Fazle Rasul Badayuni (Rh) was a Naqshbandi Mujaddidi and he gave ijaza in this tariqah. To say that he spoke ill about Imam Rabbani shaykh Sirhindi (Rd), cannot be accepted and that too when these deobandis fails to provide the reference for their claim.

----
Mawlana Abdullah Sindhi writes:
“The book Anfaas al’aarifeen is the core of Shah Waliullah’s thought and philosophy”
(Shah Waliullah kay falsafay aur tasawwuf ki ruh hai)

[Shah Waliullah ka falsafa, p.15, Lahore]

Hence those who want to know about the thoughts of Shah Waliullah al-muhaddith al dehlawi al-Naqshbandi (Rh) should atleast read this one book, before spreading confusion on internet.

Please Note: Realted scans can be seen at this link

http://www.falaah.co.uk/refutation/wahabi/190-about-shah-waliullah-al-dehlawi.html

 

Jazak Allah, brother absalih for pointing out this. I am posting the reply in parts, so that the post does not become too lengthy
----

Shah Waliullah al-Dehlawi writes

"As mentioned in the hadith, it is true that Prophets [alayhimus salam] do not encounter real death; and they offer prayers in their graves, perform pilgrimage (Hajj) and are alive. [Fuyuz al-Harmain, p.84, published by Saeed and Sons, Karachi]

It is similar to what Imam Ibn Hajar al-Haythami wrote in al-jawhar al-munaZZam : [as Translated by Shaykh Gibril]


"The proofs and the transmitted texts have been established as authentic in the highest degree that the Prophet [sal Allahu ‘alayhi wa sallam] is alive and tender... that he fasts and performs pilgrimage every year, and that he purifies himself with water which rains on him."


Shah Waliullah al-Dehlawi writes:

"What people say regarding the presence of the Prophet, sall-Allahu `alayhi wa sallam, in the office of imam at every prayer is a fact. [Fuyuz al-Harmain, p.82]

Deobandis on Shah Waliullah al-Dehlawi

• Maulvi Suleiman Nadwi ( beloved Khalifa of Maulvi Ashraf Ali Thanvi) writes in a letter to Prof.Masud Alam:

“We should be very cautious in reading the books of Shah Waliullah al-Dehlawi because at many places he reaches the point of Kufr in his writing” [Al-Raheem, p.628, February 1968]

And we do not expect anything else from Suleiman Nadwi who fabricated the Wahhabi ‘aqida manual Taqwiyatul Iman written by their leader Ismail Dehlawi.

Maulvi Ansar Shah al-Deobandi writes:

“I can see a clear difference between the thoughts of Shah Waliullah al-Dehlawi and Deoband School. So it is wrong to say that Deoband represents the thoughts of Shah Waliullah al-Dehlawi and his school”. [Al-Balagh, p.49, Dul Hijjah, 1388 AH, published from Karachi]

----

A certain deobandi who is totally unaware about the teachings of Shah Waliullah al-Dehlawi has made some claims which need to be analyzed to remove doubts pertaining to this matter. This individual has made comments to my earlier post which I shall quote here to have the full understanding of this matter

The Deobandi said

The reply only shows the ignorance about muraqabah done at the graves of awliya.
Before we analyze the so called ‘reply’, it is wise to mention the last will (al-wasiya) of Shah Waliullah al-Dehalwi. [Rh]

The last will of Shah Waliullah al-Dehlawi reads:

“It is necessary for us to visit the shrines of awliya in harmain and seek benefits from there. (Lit. ‘and rub our faces there’).Our good fortune ( sa’adat) is in this act and it is ill manner to abstain from this act.”

[Al maqalat al-wađiyah fi al-nasiyyah wa al-wasiyyah, By Shah Waliullah al- Dehlawi, p.53, Compiled by Prof. Ayyub Qadri, Pakistan]

It should be noted that here Shah Waliullah is talking about visiting the graves of awliya in harmain for the purpose of seeking barakah/ benefit. Hence to travel to the graves of awliya with the intention of getting spiritual benefit is not shirk as per Shah Waliullah.

Muraqaba can be done at the grave or any other place. When the muraqaba is done at the grave, the purpose is to get spiritual benefit from the soul of the buried wali. It seems in deobandi cult it is not shirk to consider the spirit (ruh) as the real provider of benefit that is why the deobandi wrote that to do muraqabah at the grave is permissible! It should be noted that if any one considers the spirit of a wali to be all powerful, then he is committing an act of shirk. Muslims, do not believe this. Hence if a Muslim travels to the grave of a wali with the intention of seeking spiritual benefit or with the intention that he will ask the wali to make dua to Allah, all this is permissible and encouraged by the scholars of tasawwuf.

Whereas, as per this deobandi, if a deobandi travels to do muraqaba at the grave of a wali, with this belief that the person buried has self power, he is not committing shirk [ because he said it is permissible to do muraqaba at graves!]

Let us see a fatwa from Maulvi Rashid Gangohi al–deobandi on this topic.

Question: Some sufis sit near the graves of awliya with their eyes closed and recite the surah alam nashrah and say that their heart is opened by this act and they get benefit (fayd) from the person buried there. Is there any authenticity (asal) in it?
Answer (by Rashid Gangohi al-deobandi)
There is truth (asal) in this; there is no harm in this, if the intention is good.
[Fatwa Rashidiya, p.223, Farid Book Depot, Delhi]

Do the deobandis have this belief that Allah is not capable of opening heart and provide spiritual benefit if the action is not done at graves? Then why is this action done at the graves of awliya? And why not near the graves of ordinary Muslims? These are some questions which deobandis always avoid!

How will it become shirk if someone travels to the grave of awliya with the intention of getting spiritual benefit? To seek spiritual benefit is also a type of ‘seeking aid’.

The deobandi then showed more of his ignorance when he said:

So as per this deobandi travelling to the graves of awliya with the intention that Allah alone fulfills the need, and that the graves of awliya are the places of acceptance of prayers is also shirk!

Now let me provide an incidence from a deobandi book where people travelled to the grave of a deobandi maulvi just for the purpose getting their need fulfilled! Please note this has been called as shirk by the deobandi!

The incidence

“People were suffering from fever in the town of Nanot.Who ever went and took soil from the grave of Maulvi Yaqub al-deobandi and applied to his body, got cured”

[Arwahe Salasa, with commentary by Ashraf Ali thanvi, p.322, Maktaba Thanvi, Deoband, India]

It is clear that all those people who went to the grave of this deobandi maulvi went with the purpose of getting their need fulfilled, viz, to get cure from fever.

This travel is shirk as per this deobandi of our time, but sadly it was called as a miracle of maulvi Yaqub by Ashraf Ali Thanvi!

See here: http://www.falaah.co.uk/refutation/wahabi/88-healing-power--.html

One cannot say that too commit an act of shirk for the purpose of getting physical need fulfilled is allowed!

The deobandi failed to realize that it is not shirk if a Muslim travels to the grave of awliya with the intention that the chances of his prayers (to Allah) being accepted is high at these places due to the barakah which Allah has bestowed at these places or that he is going to request to the wali to make dua for him to Allah, or that he is going to perform muraqaba at the grave of a wali and get spiritual need fulfilled. The biggest problem of this deobandi is that he failed to realize that “a need is a need”, whether physical of spiritual.

Quotes from the books of Shah Waliullah

1. Shah Waliullah writes:
"One should pay tawajjah towards the spirits (arwah) of mashaykh, visit their graves and perform fatiha and beg them to attract him towards themselves” [Scan attached]
[Hama’at, p.34, Karachi]

Here Shah Waliullah is giving advice to make a travel to the graves of awliya and to beg them for spiritual advancement. All this is kufr as per this deobandi!

2. Shah Waliullah writes:
"As per the teachings of the mashaykh of Chishtiya, when one visits the graveyards one should perform the wazifa and sit there till one gets fayd from the inhabitant of the grave (sahibe qabr) ’’

[Al Qawl al-Jameel, p.78, Delhi]

I have not described the wazifa to keep my response short. So all those who visit the graves of awliya for the purpose of getting some benefit , spiritual or whatever, are committing shirk as per this internet deobandi mujtahid!

3. Shah Waliullah narrates:
“At first when I visited the grave I did not have particular intention, but later the relatives of (this buried) shaykh came up with their problem. So I made tawajjiah towards the grave of the shaykh to see what correct decision in this matter is.”

[Al qawl al-jali fi dhikr al athar al –wali, p .232]

Here Shah Waliullah is getting help from the grave of a wali!

Hundreds of quotes from the books of Shah Waliullah muhaddith al-dehlawi (Rh) can be provided to prove that he travelled to the graves of awliya and got spiritual benefit from them.

 

Historical Proof :Hazrat Shah Makhsoos Ullah Dehlawi(Rh)

“Hazrat Shah Makhsoos Ullah bin Shah Rafiuddin bin Shah Waliullah Muhaddith Dihlawi(Rah) while refuting his own cousin brother Shah Ismai’il Dehlawi had written:

[Mawlana Yaseen Akhtar Misbahi _ Trans: AQDAS]
http://files.aqdas.webnode.com/200000015-f1bdef2b64/IntroToAhlusSunnah.pdf
This shows that there was nothing in Shah Sahib’s works that supported Najdian Tawhid known to his immediate successors, and that all such things which are now being quoted ascribing them to Shah Waliyullah (Rah) are all nothing but gross fabrications.

 

Deobandi concept of Shirk

Saad Khan wrote:

Shaykh Huseyn Hilmi Isik wrote:

Hadrat Shah Ahmad Said-i Dahlawi [d1277.AH.Madina], in his book Tahqiq-ul-haqqil mubin, answers forty wrong statements of the Wahhabis with documents.

______________________
Also:
Hadrat Mawlana Abdulhakim-i Siyalkuti says in the book Zad-ul-labib by taking excerpts from the Arabic explanation of Ashi'at-ul-lama'at by Abdulhaq-i Dahlawi,

http://www.hizmetbooks.org/Endless_Bliss_Second_Fascicle/bliss2-34.htm
From these quotes it becomes clear that Deobandis are not the inheritors of these Great Indian Hanafi Scholars as well as Hazrat Shah Waliyullah Muhaddis Dehlawi(qs).

 

Al-Fawz al-Kabir fi Usul al-Tafsir [Shah Waliullah]

The topic in which this forgery from ‘Tafhimat’ mentioned was on the extract named ‘[FONT=&quot]The Reality of Shirk, its Manifestations and its Types’[/FONT] from Shah Sahib’s well known work ‘[FONT=&quot]Al-Fawz al-Kabir fi Usul al-Tafsir [/FONT]
[FONT=&quot] ([/FONT] translated into Arabic by Salman al-Husayni al-Nadwi, pp. 23-25, Dar al-Basha’ir al-Islamiyyah, Third Edition)

This book ‘Al-Fawz al-Kabir fi Usul al-Tafsir’(The Principles of Qur’an Commentary) by this Great Scholar Hazrat Shah Waliyullah Muhaddis Dehlawi(Quddisa Sirrahu) is available in English, as translated by Prof.G.N.Jalbani xProfessor,University of Sind.Pakistan

http://www.kitabbhavan.com/book_detail.asp?id=40&catid=25

As the Mosquitoes are only interested in sucking blood even though the udder is full of Milk , the Deobandi English translator (Zameelur Rahman )of the extract from this work about shirk had translated only what serves his purpose and neglected the obvious purposes of the author, though his translation is enough to show that Shah Sahib had in mind the Arabian pre-Islamic polytheists while writing these lines.

[Both the foot notes which compares the Jahiliyyah Mushriks with true Muslims are forgeries which serve the Wahabi causes. When internal evidences are enough to prove forgeries what is the need for manuscripts? Are there any guarantee for manuscripts? Even here the translator had only seen the word ‘seeking help’ and neglected the word ‘absolute power’. None of the Ahlu Sunnah believe that Awliya do help by ‘absolute power’. The power is always gifted by Allah]
The paragraph just above the Deobandi translation lists Shah Waliyullah's views regarding the Main features of the Polytheists deviation from the true religion of Hazrat Ebrahim (as) (p4) as:
1-Polytheism
2-Anthropomorphic belief (they went astray taking Allah as corporeal and boundable_p5)
3-Modification of Abraham(AS)'s scroll
4-Denial of Hereafter
5-Terming Holy Prophet(s)’s mission as unbelievable.

 

The Deobandi response to this Thread

Saad Khan, an infamous deobandi known to readers of deobandi forum answers this thead as UNDER :

The scholar who wrote that this expression is vulgar
was 'Professor.G.N.Jalbani,of University of Sind,PAKISTAN,
He wrote in his 'LIFE OF SHAH WALIYULLAH':

Then he specifically refers to this quote from Tafhimat and writes:

He is supported by Mawlana Obaidullah Sindi, both of them were considered to be as authorities on Shah Waliyullah Dehlawi(Rah)
And I HOPE BROTHER SUNNISTUDENT WILL TAKE UP THE OTHER MATTERS.

 

Download link:

التفهيمات الإلهية
الشاه ولي الله الدهلوي​

Volume-1

http://ia301512.us.archive.org/0/items/Tafheemat/Tafheemat1.pdf

volume-2

http://ia301512.us.archive.org/0/items/Tafheemat/Tafheemat2.pdf

 

Rasool Sallallahu AlaihiwaSallam teaches ‘Isthigatha’ to Shah Waliyullah.Rah
(Wa ‘arifnee kayfa istamad bihi fi Hawaiji ah).

Shah Sahib Rah wrote in his famous book ‘Fuyud al Haramayn’, an Arabic work in which he details his mystical experiences and visions that he had been granted by Allah during his visits to the holy cities of Makkah and Madina.

How can such a great scholar write in his books that ‘isthigatha’ is kufr?
Shaykh Ahmed Koya al-Malibari wrote his book “Daf’u Saril Aseer ‘an Kharil Kaseer”. in order to explain the fabrications in the sayings of Shah Waliullah and especially in the latter’s work named ‘Khairul Kaseer’, in which there are fabricated statements prohibiting seeking aid after death., labeling it as kufr. Apart from the above anecdote, Shah sahib had given many instances of those who sought aid from Rasulullah Saws. The learned scholar also wrote :

[p7]

(ibid)

 

The contribution of Shaykh Ahmed Koya al-Shaliyati(rah),the Malibari disciple of A’la Hazrat Mujaddid Ahmed Raza Khan.(Rah) in defending Shah Waliyullah Dehlawi.(Rah)
Shaykh Shihadudheen Ahmed koya al-shaliyati al-malaibari(rah)[1302-1374.AH] was one of the rare geniuses that modern Malabar(North Kerala), the traditional home land of Shafi’i school in India had ever produced. His proficiency in shafi’i madhab was such that he had been appointed as a teacher and a fatwa board member , even before his graduation from the famous Latheefiyyah Arabic College of Tamil Nadu, India. He was also mostly self- taught in Maliki Aand Hanbali madhahibs. Soon after graduation, by studying both ‘Dars eNizami’ and ‘Silsilathul Faqriyyah’, he had also entered upon the Sufi paths of Qadiriyyah and Naqshbandiyyah Orders and got khilafath from Shaykh Hasbullahil Makki.(qs).His thirst for knowledge did not end there. He went all the way ‘from Malabar to Bareilly Shareef” to study Hanafi fiqh and theology under the feet of the Mujaddid of the age A’ala Hazrat Shah Ahmed Raza Kahan Fazil eBarelwi(rah) though there were Hanafi Scholars in the nearby states of Tamil Nadu and Andra pradesh. On his return he was warmly welcomed by the then independent ruler , the 'Nizam' of Hyderabad (under British India) and was appointed as his official mufti to issue fatawa in all the four madhahibs. He had been instrumental in making shafi’i scholars of Malabar to accept the Bareilly flag as the fag of its official ulema organization’s flag [Samasta Kerala Jam’yiathul Ulama, founded in 1926.AD] , with minor modifications and more important than that , his books, mostly in manuscripts became a tool for them to study the Doebandi and Tabligh Jama’ats. Sorry for this a bit lengthy introduction, as almost all Urdu Muslims and even some shafi’i Malibari are unaware of this Malaibari, shafi’i connection of A’la Hazrat.
He had written many books, of which Fatawal Azhariyyah, printed , is the most well known, but our interest related to this topic is another work, namely Daf’u Sharril Aseer’, a defence of Shah Waliyullah Dehlavi.(rah) against forgeries in his books (in Arabic-manuscript) as also his ‘Hamish-i Taqwiyatul Iman’, refuting the heresies of Shah Ismai’l Dehlavi. I will be posting extracts from these works of this great scholar al-shaliyati in my next posts here.

 

About the mass fabrication which was done in the books of Shah Sahib:
Who were behind these?
Shah Abul Hasan Zayd Faruqi(rh) wrote, in his preface to the translation of ‘Al Qawlul Jaliyy’ of Shah Sahib. :
“It is a pity that the Followers of Shah Ismail Dehlawi were in the forefront of these changes made into the books and malfuzat of Shah waliyullah, Shah abdul aziz and also in the Qur’an translation of Shah Abdul Qadir (rha) and also in the topics of Mujaddid e AlfSani, Shah Ghulam Ali and Hazrat Shah Alamullah RaeBareli(rha) so as to make the thoughts of these men to look similar to Shah Isma’il and Ibn Adul Wahab Najdi. Allah saved from tem this book, namely ‘al qawlul jaliyy.”

Mawlana Ansar shah Kashmiri, son of Anwar Shah Kashmiri of Deoband wrote:
“__________I feel real and clear differences between Shah Sahib’s thoughts and those of Deobandis. So I doubt viewing deobandi ideology as a part of Waliyullahi’s thoughts.(Al Balagh.Karachi.p49.DhulHijja.1388)
[More here: Afkar e Raza Trimonthly.Mumbai.1423Rabi ul Awwal. pp 43-47]

Thus there is clearly no continuity of Waliyullahi thoughts with the reformist teachings of Sayyed Ahmed Bareli and Shah Isma’il Dehlawi, the founders of the movement known in history as ‘Tariqa-i Muhammadiyya’. The latter’s teachings were first written down in two Persian books namely Sirat e Mustaqim(1817-18.AD) and Radd al Ishraq(1822.AD) and then, the first part of Raddul Ishraq was translated into Urdu as ‘Taqwiyatul Iman’.
Scholars differ about the true inspirations of these two men to write these reformist books. The most accepted view is that , they were acquainted with the teachings of Ibn Abdul Wahab through reports of Hajj pilgrims or through literature(kitabu Tawhid of Ibn Abdul Wahhab) or both. It is substantiated by the fact that a year later, in 1823 AD , when these two men together with their followers went to perform Hajj, had actually met Muhammad ibn ‘Ali ‘Shaukani(d.1836 AD.) of Yemen (The Zaydi Shiah turned Wahhabi scholar, who wrote several books including a Tafsir) and had made an oath of allegiance (ba’iya) for Jihad which he undertook after returning from Hajj.
The difference between the original wahhabi thought and the Tariqa-I Muhammadiyya was that the former denounced Sufism altogether , while the the latter retained minimal dimensions of Sufism, which they had got from Waliyullahi traditions.This purified version of eclectic Sufism was and is being retained by Deobandis too and which is a mask for them to claim that they are not wahhabis .Though Ismai’il Dehlawi wrote in defense of Sufism and explained its intricate philosophy in his ‘Abaqat’( an exposition of Shah Waliyullah’s two Persian works ‘Sata’at’ and Lamahat’) , it was when he was still under his paternal influence before turning to reformist creed. Deobandis often quote this work to prove that Isma’il had not adopted wahabism.

Who was Sayyed Ahmed Bareli?

Almost all the biographical accounts about Sayyed Ahmed Bareli show us that he did not distinguish himself as a scholar, though he became a great Sufi(possible and some exaggerations too).
During his childhood he had showed little inclination toward the family tradition of scholarly activities, but distinguished himself for physical strength. At the age of 18 he came to Delhi to get associated with Waliyullahi family. There he learnt the essentials and got initiated into sufism, differed with his shaykh and
then set out as a soldier to join one Amir Khan, a pro-British war lord. On his return he himself became a sufi shaykh when two members of Waliyullahi family, Shah Ismail Dehlawi and Shah Abdul Hayy took oath of allegiance to him .Such a commitment was very clear evidence of how very different was sayed Ahmed's orientation from that of the elders of the family, for one would have expected these two young men to have been disciples of the elders as Sha Abdul Aziz and Sha Abdul Qadir (Rah)
There was great over exaggeration of his rank and status.
It was written :
In the life of Sayyid Ahmad they ( his followers ) saw many parallels to the life of the prophet.__.__.___
Sayyid Ahmad’s two faithful lieutenants were likened to the prophet’s own companions:’Abd’l Hayy, to the quiet and dignified Abu Bakr, and Muhammad Isma’il to the brave ‘Umar.
[Referances to: Muhammad Ikram, Mauj-I Kausar\ ?Rud i-kausar(Lahore,1968 reprint) page 38.
Murray T.Titus, Islam in India and Pakistan(Culcuttah.1959 page 192]
Metcalf page-60
[I have not quoted the broken lines, as it may be, if quoted, will be a disrespect to the Prophet(Saws) ]
Mohiuddin Ahmad ,the English translator of Ali Nadwi, too confirms this in his
‘Saiyid Ahmad Shaheed - Life and Mission’
[Foreword by Syed Abul Hasan Ali Nadwi Sahib]
Quoting Dr.Hardy writing as : ‘’Sayyid Ahmad had significant parallels with the prophet of Islam.”[Muslims of British India .p 52]

Dr.Berhan Ahmad Faruqi MA, Ph.D Aligarh Muslim University. Aligarh wrote in his ‘Shah‘Imam-i-Rabbani Mujaddid-i-Alf-i-Thani Shaikh Ahmad Sirhindi's Conception of Tawhid’
Or The Mujaddid’s conception of Tawhid'
[Published by Muhammad Ashraf. Lahori Bazar. India October 1940] as:
“ Sayyid Ahmad Barelwi (1201-1246 A H ):
From early childhood he was mystically minded and felt in himself a strong propensity to follow only the Prophet.(s) After some education at Lucknow, he went to Delhi, where he became a disciple of Shah 'Abdul 'Aziz’. However, [FONT=&quot]he broke away from Shah 'Abdul 'Aziz on the practice of Tasawwur-i-Shaikh([/FONT]picturing the Shaikh in imagination), [FONT=&quot]which he regarded as idolatry[/FONT], and pursued his spiritual development single-handed.”
[p34.fn.)

His lack of sufficient knowledge on the sources of Shari’a caused him to question his own Shaikh who had accepted him as a mureed out of respect for his family ancestry. This lack of ‘adab’ might have been the whole cause all the fitna which followed.
Sayyed Ahmed was only onetime short term disciple of Sha Abdul Aziz (rah). But Sayyed Abul Hasn Ali Nadwi, the late salafi-sufi scholar of India and the spiritual disciple of Mawlana Muhammad Ilyas,the founder of Tabligh Jama’at, exaggerated this and wrote that Sayid Ahmad Shahid was his chief disciple!
About Shah Isma’il Dehlawi, Nadwi writes:
“Mawlana Muhammad Ismai’l could be described as one of those master minds who are born after centuries !”
Finally Nadwi had tried in vain to identify Muhammad Ibn Abdul Wahab’s and Ibn Taimiyya’s teachings as having same features as that of Shah Waliyullah!
[Nadwi in ‘ Hakimul Islam Shah Waliullah’]

This proves the correctness of findings of Shaykh Zayd Faruqi Naqshbandi(Rah)quoted initially.

 

An example of Shah Waliyullah(QS)’s teachings .

An example of Shah Waliyullah(QS)’s teachings from his Persian work Hama'at (Pakistan, 1944) which does not conform to the reformist teachings set out by Sayyed Ahmed Bareliwi and Shah Ismail Dehlawi.


"If the salik is not so learned as to study the hadith books or the knowledge coming from as-Sahaba and the Tabiin, he should follow one of the four madhhabs. All the Tariqas are the same in respect of belief, of doing the commands and abstaining from the prohibitions. They have been different in doing the dhikr and supererogatory worship. If worldly thoughts come to one's mind while performing the dhikr, one should sit near an exalted person whose tawajjuh is strong and pay his tawajjuh to him. Or one should pay his tawajjuh to the souls of the mashayikh al-kiram, and, therefore, visit their graves and beg them to attract him towards themselves. If the dhikr causes vexation to the nafs, this has various reasons. One of them is the lack of following the rules of adab towards the mashayikh of the Tariqa he follows. If the salik cannot understand the reason, the shaikh will understand it with his tawajjuh and insight and will let him know of it. This faqir [Wali-Allah ad-Dahlawi himself] paid my tawajjuh to the world of souls and understood that each Tariqa had a different relationship to it. Also i'tikaf in shrines will help one make progress. Speaking ill of the Salaf as-Salihin is one of the reasons which block the way. It has often been seen that angels scatter blessings onto the gatherings of dhikr and that those who perform the dhikr are surrounded by light. If one's soul is in relation with the pure souls of prophets or of awliya' or with angels, facts not taught to others will be taught to him. If one understands that someone is a wali and loves him, his soul gets attached to the wali's soul. Or, he loves his murshid or his pious ancestor and gets attached to his soul. He gets faid from him. Visiting the graves of awliya', reading the Qur'an and giving alms and sending its thawab to their souls, and revering their works and children will help one get attached to their souls. One will dream of them. Appearing in their own figures, they will help and rescue one at dangerous places. One who gets benefit from the souls is called an Uwaysi. Because his attraction is very strong, Hadrat 'Abd al-Qadir al-Geilani has the ability to be beneficial as alive awliya have. This faqir paid my tawajjuh to the souls of the mashayikh and attained many blessings. Five hundred years after the death of the mashayikh, there is not any natural power left in their bodies and their effects on those who visit their graves become more. Benefit by tawajjuh to the soul can be done in two ways: by thinking that the two souls are attached to each other, which is like seeing somebody in the mirror; or by visiting his grave and thinking of him, which is like opening one's eyes and seeing somebody facing him."
http://www.hizmetbooks.org/Religion_Reformers_in_Islam/ref-44.htm

 

'Tuhftatul Muwahidin' is a full text forgery.

Prof.J.N. Jalbani wrote that he had gone through this book and understood that , though this book bears some resemblance to the style of Shah Waliyullahi Dehlawi.Rah ,it is a clear case of attribution.
[Life of Shah Waliyullah.p 41]
But Syed Abul Hasan Ali Nadwi was a little hesitant to admit this and so quotes at length from this forged book.Is this not intellectual dishonesty?He wanted to show that Shah Sahib's thoughts were akin to Ibn Taymiyyah and Ibn Abdul Wahhab.
Instead Nadwi had written that in Shah Waliyullah's book 'Al Qawlul Jamil', there are a few passages which are hardly in conformity with shah's reformative attitude and scholarly style.
[Nadwi's bio of Shah Waliyullah]
This proves that Deobandis and their colleagues make Shah Waliyullah as their false witness and in reality he was innocent of their claims.This could be co-read with the fact that Sayyed Ahmad Bareli , shaykh of Ismail Dehlawi had actually broken away from Hazrat Shah Abdul Aziz Dehlawi.Rah on the practice of Tasawwur e shaykh, which the former considered as 'Shirk'.
For those who have any doubt regarding Sayyed Ahmad Bareli, can read our own brother's article here:

http://www.islamieducation.com/en/refutation/fake-jihad-of-ismail-dehalvi.html

Salam

 

'Al-Balagh al-Mubin':A 19th Century Indian Wahhabi Tract.

Marc Gaborieau, a French scholar had proved citing a lot of internal and external evidences that this book 'Al-Balagh al-Mubin' is a complete forgery in the name of Hazrat Shah Waliyullah Muhaddis Dehlawi(qs) in the book
Muslim Shrines in India: Their Character, History and Significance


This book also discusses Shah Sahib's views on Dargha in another article by J.M.S.Baljon.
The link is:
http://www.amazon.com/Muslim-Shrines-India-Character-Significance/dp/0195664272
This book also quotes the fatawa of Shah Abdul Aziz Dehlawi.Rah, eldest son and successor of Hazrat Shah Waliyullah Dehlawi.Rah.d.1176.refuting Ibn Taymiyyah , the father of all heretics , as under:

Quoted by Saiyid Athar Abbas Rizvi in his
'SHAH ABD AL AZIZ Puritanism, Sectarian, Polemics and Jihad'
SuhailAcademyLahore,Pakistan]
http://kitaabun.com/...roducts_id=2502
Another complete forgery attributed to this great scholar is 'Tuhfatul Muwahhidin'.

 

For those who don't know , please note:

1. Shah Abdur Raheem naqshbandi (Rh) ( Father of Shah Waliullah) :

Used to celeberate Mawlid every year, celeberated 'urs , Visited graves of awliya for maraqaba, used to do Fatiha on food , had no problem in using words of Istighatha, did fatiha for the deceased on 40th , held special meetings in the month of muharram .


2 Shah Waliullah Muhaddith al dehlawi al Naqshbandi (Rh) :

Celeberated mawlid, visited graves of awliya often for maraqaba, used to recite dua ( supplication) having words of Istighatha, did fatiha on food , used to give amulets containing verses from Qu'ran and Hadith.


3. Shah Abdul aziz muhaddith al dehlawi (Rh) :

He was the son of Shah Waliullah muhaddith al dehlawi (rh). He gained more fame than his father with in his life time. He was well versed in zahiri and batini sciences. He used to celeberate mawlid, did fatiha on food ,used to recite dua containing words of Istighatha, had no problem with Quran khwani, used to hold special speeches in the month of muharram.


4. Shah Ishaq Muhaddith al dehlawi (rh) :

His books were fabricated by wahabis. A detail analysis can be read here.

http://www.falaah.co.uk/refutation/wahabi/141-masail-arbain-.html

http://www.falaah.co.uk/refutation/wahabi/137-deobandi-mufti-and-party-caught-lying-.html


5 Ismail Dehlawi la madhabi :

Notorious for starting the wahabi fitna in subcontinent. Not even one student took any Islamic teachings from him. ( Hayate Shah Ishaq )

He was once making fun of Shah Abdul Aziz muhaddith al dehlawi (rh), without knowing that the latter was in room. Shah Abdul aziz(rh) felt very bad realizing that Ismail Dehlawi makes fun of teachers and mashaykh. So Shah Abdul aziz(rh) told Ismail Dehlawi not to attend his classes from that day onwards ( Arwahe Salasa).

Belief of Ismail Dehlawi :

1. Mawlid , Urs , Quran Khwani , all this is biddah.
2. Istighatha is shirk .
3. Prophet ( sal allahu alayhi wa sallam) should not be respected more than a land lord .
4. Allahu ta'la is in a direction.

----

 

Hey this is some really good info. You should publish it in a book. Its amazing.

 

I would like to add that all these scholars are respected by everyone.

Prof Ayyub Qadri was not a "Barelwi".

Mawlana Syed Hakeem Ahmed Barkati (rh) had no relation with barelly. He is respected by wahabis also because of his deep research.

Shaykh Zayd Farooqi al azhari (rh) is also respected by wahabis .

Those intereted can read books by Suleiman nadavi ( a staunch wahabi) where he has also accepted about these fabrications in the books of Shah waliullah muhaddith al dehlawi (rh).

If some one wants to call Shaykh Zayd Farooqi (rh) as barelwi because he celeberated mawlid then, we have to call Imam Ibn Hajar, Imam Suyuti and others also as ' barelwi".!

 

I could trace the origin of this scan posted on the infamous deobandi forum! The poster has also provided the "selective" translation from p 575- p 578.

What he failed to mention is :

1. Shah Waliullah muhaddith (rh) used to recite " Ya Shaykh Abdal Qadir Shaian Lilllah". Since this proves istighatha, it would be a solid blow to those who are bent on spoiling the name of Shah sahab . (We have dealt this issue of Istighatha with scans and is avaibale on internet).

2. The deobandi poster has also shyed away from mentioning a couplet in which Shah Sahab seeks imdad ( help/ support) from prophet ( sal allahu alayhi wa sallam).

Both these quotes are available on p 575 on the scan link posted by brother faqir.



Also, with shallow research on the books of Shah Waliullah , the deobandi has failed to notice one very important thing, which is mentioned on page 576.

The author, Mawlana Icharwi ( d.1971 CE) writes :

" Shah Waliullah wrote books like al- balagh ul- mubeen in which he showed disrespect to prophets ( alayhimus salam ) and awliaya"


Any one can pick up al-balagh ul -mubeen and see that it has words against prophets ( alayhimus salam) and awliya. It also has quotes which prophibit tawassul. We know these are typical wahabi trait, because a muslim can die but can never show disrespect to prophets ( alayhimus salam).

Mawlana Icharwi (rh) died in 1971 and till that time there was no research which listed the names of books falsely attributed to Shah waliullah (rh).

The first book dealing with this issue was published in 1976 by Mawlana Hakeem Barkati (rh) in which he listed all the books which were falsely attributed to Shah Waliullah (rh) and also the those books which were fabricated by adding / deleting quotes in the books of Shah Waliullah (rh).
Al-balag al -mubeen stands on the top of the list among books which are falsely attributed to Shah Sahab.

This was confirmed when Shaykh Zayd Faruqi al Azhari (rh) published the first ever urdu translation of Al qawl al Jamil in 1988.


In short , when Mawlana Icharwi wrote Miqyase Hanafiyat he didn't know that al balagh ul mubeen is not the work of Shah Sahab.

What is more imporant is the stand taken by the scholars of Ahlus sunnah wal jamah. They always reject any thing which is not accepted by the jamhoor. In this case , it was totally because of lack of research which was available in 1971.

At present every year sunni scholars organize Shah Waliullah Conference in which it is told that Shah sahab was a PURE SUNNI scholar, this is proved by showing how shah waliullah practiced istightha , celeberated mawlid, did fatiha on food , visited graves of awliya for maraqaba etc.

 

Walekum as salam wa rahmatullah.

Imam Ahmed Raza Khan (rh) did not disagree with Shah Waliullah Muhaddith Dehlawi (rh) , neither he called him a wahabi.

All the later scholars also accepted most of the the teachings of Shah Waliullah muhaddith (rh) .

In view of this , what others wrote does not hold any weight.

On the other hand, there are certain contents in the books of Shah Waliullah (rh) which is not accepted by most of the sunni scholars. For example, in one book of Shah sahib he has allowed doing tawaf of graves of awliya , in some other book he has accepted effect of 'stars' on human life!

[ I do not give the names of these book due to some reason. Those who know these book can check and those who don't need not bother]

These teachings of Shah sahab were rejected by the sufi minded scholars as well.

But all the major scholars of Ahlus sunnah from the subcontinent accept shah Sahab to be a scholar from ahlus sunnah.

His books are not suggested for general public because of three reasons:

1. His books were tampered to a very large extant. Only those who have done research on this subject can differentiate the original quotes from the fabricated one.

2. Some of the books of Shah Sahab ( and his fathers view also) has quotes in which he does not stick to Hanafi fiqh. For example, his father Shah Abdur Raheem (rh) did not stick to Hanafi fiqh in some matters ( like recitation in salat al janaza). Similary Shah Sahab's book has some quotes in which he shows disagreement in some matters from Hanafi fiqh. Some scholars say these are fabricated quotes , others say, he died as a hanafi ( his last ijaza which he gave is signed as " Shah waliullah hanafi) but in some matters he had different opinion.

3. Some of his sufi teachings are not accepted by most of the scholars and is very difficult to understand. ( see his discussion of wujud and shahud).


So if any one says Shah Sahab was a 'wahabi' it might be because in some of his books Shah Sahab has shown preference of hadith over fiqh. At other place it is written that he tilted towards shafi'i fiqh because of his close relationship with shafi'i scholars during his stay at haramain.

These are all fabricated quotes.


In India, all the leading sunni institutes like Mubarakpur, Barelly, Kachucha, pilibhit etc accept Shah Sahab as a great sunni scholar.

In view of all this , any single view which is not accepted by sunnis themself does not hold any weight.

 

as-salamu `alaikum sunnistudent

What do you make of these scans from Miqyas Hanafiyyat (p.575-578) by Molwi Muhammad ‘Umar Icharwi (d: 1971H) which were posted elsewhere?

http://i69.photobucket.com/albums/i72/khanbaba21/575-Miqyas.jpg
http://i69.photobucket.com/albums/i72/khanbaba21/576-Miqyas.jpg
http://i69.photobucket.com/albums/i72/khanbaba21/577-Miqyas.jpg

 

About the statement

“All who go to the land of Ajmer or to the grave of Salar Mas’ud or those that resemble them in order to request [to fulfil] a need, it is indeed a sin more grievous than murder and adultery. Its likeness is not but the likeness of those who worship the creation or like those who call on Al-Lat and Al-’Uzza. However, we do not [unequivocally] declare disbelief [upon them] due to the absence of a text from the Lawgiver in this specific matter.”
[Al-Tafhimat al-Ilahiyyah 2/45-Shah Waliullah Dehlawi]

View of Experts

Syed Shaykh Zaheeruddin ahmed (rh) ,Shaykh Zayd Faruqi Naqshbandi,(rh),Mawlana Hakeem Sayed Barkati (rh) and Ayyub Qadri were all expert on the life and work of Shah Waliullah muhaddith al dehlawi (rh).
They have all agreed that the above quote is not from Shah Waliullah (rh) but was later added in his book as a part of mass fabrication which was done in the books of Shah Sahib.

The Practices of Shah Waliullah Muhaddith Naqshbandi (Rh)

Shah Waliullah often used to visit the graves of awliya for maraqaba and Baraka. He used to visit grave of Shaykh Qutubuddin Bakhtiyar Kaki (Rd) regularly. Shah Sahib also visited the grave of Shaykh Ghaus Gwaliari (rh), Shah sahib performed maraqaba at the grave of Sayyedina Abu dhar ghaffari ( Radiallahu anhu) and the martyrs of Badr.

At one instance Shah Sahab was not able to take a decision. While doing maraqaba at the grave of a pious wali of Allah in the town of Phulat, Shah Sahib got the answer for his question.

(Al qawl al jali, p, 232).

From these ( and many more like this) it is seen that Shah Sahab often used to visit the graves of awliya Allah to do maraqaba and get spiritual benefit. To say that Shah Waliullah himself visited the graves of awliya but criticized others will be attributing a policy of dual nature towards the great scholar Shah Waliullah muhaddith (Rh).

From Fiqh

Murder and adultery is a sin which is established from nass. Anyone who does not consider murder and adultery to be a sin will become a Kafir. But if someone says that travelling to Ajmer to get his needs fulfilled is not a sin, then he will not become a kafir.

Also the fabricated quote reads:

“then he has committed a greater sin than murder and adultery.”
Again, murder and adultery is a sin which is established from nass. How come something which is not established from nass be worse/grave from those things which are proved from nass?

From all these reason it can be seen that fabricator was some Wahabi who didn’t have any understanding of fiqh and knowledge about belief and practices of Shah Waliullah dehlawi (rh).

See other posts related with Shah Waliullah

Shah Waliyullah & Istighatha

http://www.falaah.co.uk/refutation/wahabi/147-shah-waliyullah-a-istighatha-.html

Practices of Shah Waliullah

http://www.falaah.co.uk/refutation/wahabi/149-practices-of-shah-waliullah-.html