Al-Tafhimat al-Ilahiyyah -Shah Waliullah Dahlawi

Discussion in 'Bibliophile's Corner' started by Khanah, Jun 28, 2022.

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  1. Khanah

    Khanah Veteran

    The deo blog doesn't even make sense. How can shirk akbar (since this is what they believe istighathah is) not lead to someone being labelled as mushrik based on ta'wil or jahl (as they say in the last sentence)? If something is shirk akbar, then jahl doesn't stop it from being shirk akbar. Did they take this from the wahabbi's (udhr bil jahl)?

    If someone believes the person in the grave is independent, then why does the deobandi think he could potentially be excused? Even an ignorant Muslim would not believe in the imaan of such a person but the deo does?
    Abdullah Ahmed likes this.
  2. Umar99

    Umar99 Veteran

  3. Umar99

    Umar99 Veteran

    What is referred to here when it is said that the awām do this in a manner contrary to the sharīah?

    Also, it is mentioned that forms of worship include Sajdah, I am assuming this would refer to Sajdah with intention of worship and not Sajdah with intention of greeting or respect as he then mentions that the one who does this is a kāfir. Furthermore, in the list of things that are described to be worship, to call oneself the slave of another is included, or is bandah here to be understood as when referring to oneself as khuda ka bandah, in the sense of ultimate servitude to and being a creation of He?
  4. abu Hasan

    abu Hasan Administrator

    deobandis falsely claim that they follow shah abdul aziz dihlawi.

    if zameel devbandi has recovered from the following short citation, i can give him longer citations that will carpet-bomb deobandi aqayid or like a wave crashing on their castles in sand.

    go ahead, ask me...
    Last edited: Oct 19, 2019
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  5. abu Hasan

    abu Hasan Administrator

    fatawa aziziyah in farsi: p33-34

    ftwazizi, pars, v1p33.png

    ftwazizi, pars, v1p34.png
  6. abu Hasan

    abu Hasan Administrator

    btw, the farsi of husn al-aqidah by shah waliyullah dihlawi:

    aqidathusna, pars.png
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  7. abu Hasan

    abu Hasan Administrator

    go ahead zameel, slam your fatwa on shah abdul aziz sahib dihlawi raHimahullah now.
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  8. abu Hasan

    abu Hasan Administrator

    shah abdul aziz's argument is based on shah waliyullah dihlawi's own work in which he makes the differentiation between means and without means. the arabic of shah waliyullah is in the margins - and the translation by his great-grandson sayyid ahmad (maternal grandson of shah rafiyuddin, son of shah waliyullah may Allah have mercy on them all).

    pg 3 and 4 of achha aqidah.

    achcha aqidah p3.png

    achcha aqidah p4.png

    achcha aqidah cvr.png
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  9. abu Hasan

    abu Hasan Administrator

    if this was indeed in tafhimat, it appears that his own son - the most illustrious of them all - shah abdul aziz dihlawi raHimahullah did not know of this. else what explains his lucid fatwa (that deobandis, wahabis and their agent on the internet zameel cannot understand)?

    ftwaziz v1p69a.png

    don't think i am snipping quotes. the fatwa is a RPG on the deobandi thought. check fatawa aziziah, vol.1 p.68-70. here below i am reproducing in full (along with the question, which deobandis and wahabis love to pose as their own!)


    ftwazizia, v1p68.png

    ftwazizia, v1p69.png

    ftwazizia, v1p70.png

    ftwazizia, v1p71.png
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  10. abu Hasan

    abu Hasan Administrator

    apparently the manuscript on which devbandi edition relies upon, is in madrasah mazahir al-ulum, saharanpur.


    the editor also says that the oldest manuscript he has, comes via muhammad imran, son of ismayil dihlawi. and that there are annotations by the said person.


    thereafter, he says that manuscripts had mistakes by copyists, which he has corrected.



    how can we trust that this work is 100% authentic work of shah waliyullah and that there have been no insertions by others - particularly when the oldest manuscript is claimed to be that of shah ismayil's own son (along with his annotations)?

    what is the guarantee that these 'annotations' did not find their way in the text?

    deobandis have all the resources to make the manuscript in their possessions available as PDFs - scan/photo etc.


    Allah ta'ala knows best.
  11. abu Hasan

    abu Hasan Administrator

    this could be a spurious addition by later folks - and one cannot insist that THIS is the aqidah of shah waliyullah.

    the only copy i have seen was printed in 1936 in dabhel. is there any other manuscript that we can refer to? or an older copy? if not, how can you insist that this 1936 copy IS truly the work of shah waliyullah? if you have any links to older copies please share.

    is this the style of writing of shah waliyullah? has he said anything contrary in other works of his? and comparing the instances of contrary position to THIS attributed position, which appears more likely? what about his teachers and other imams?

    hmm...some forensic analysis is required... until then, let the zaleels bleat.

    nas'alu Allaha al-aafiyah.
    Last edited: Oct 15, 2019
  12. abu Hasan

    abu Hasan Administrator

    if you wish to understand the thinking of devbandis and their nifaaq, can look at a recent example of how devbandi cowards are being cheerleaders of muslim-hating RSS.

    what has that got to do with zaleel devbandi's current revisionist history?

    there is a similarity aspect - similar to RSS and hindutva-zealots, devbandis wish to rewrite history and attempt to portray that the devbandi-wahabi idea of shirk (and labelling istighatha as shirk) IS the orthodox view. and similar to RSS/savarkar etc, they are eager to please the powers-that-be (those who do not understand this can google: "savarkar apology british").

    secondly, their nifaq of going with the wave and acting as sunnis in front of arab-sunni scholars.

    you can debunk this as much as you wish, but zamil with come up with more lies.
    this is what the shameless liar said:

    shah waliyullah in the commentary of his ode: aTyab al-nagham says:

    atyab al-nagham - p3.png

    istimdad is shirk according to zameel devbandi. but shah sahib did not know this.

    i had posted some other clips and the book as resource some time ago:
    Last edited: Oct 15, 2019
  13. AR Ahmed

    AR Ahmed Veteran

  14. Unbeknown

    Unbeknown Senior Moderator

    JazakAllahu khayran - but the resolution is quite poor.

    Found a scanned copy here.

    The page in question:

  15. absalih

    absalih Active Member

    It is a scan from one of the Athbat (a book listing his chains of transmission via his teachers) of the Imam al-Hind, Shah Waliullah Muhaddith al-Dehlawi (d. 1176 AH), and his transmission of a unique musalsal sanad (patterned chain of transmission) which contains some famous Asharite Imams within its sanad (chain of transmission). The name of al-Hafiz Ibn Hajar al-Asqalani (d. 852 AH) has also appeared in this sanad. All of this is clear and concrete proof that al-Hafiz ibn Hajar al-Asqalani was an Ashari in aqeeda and this sanad indicates that Shah Waliullah’s own Shaykh in Hadith (Allama Abu Tahir) was also an Ashari as was Shah Waliullah himself.

    Many of the pseudo-Salafis in the Indian subcontinent who have received asanid in ahadith have chains running back to Shah Waliullah, but they oppose him in many respects like being anti-Hanafi, anti-Sufi and prominently these days, they are anti-Ashari. These are more added proofs of how the pseudo-Salafiyya are truly at odds with the actual methodology of Shah Saheb, (rahimahullah).

    Scans from his al-Fadlul Mubin.(dr.abu hasan)

    Attached Files:

  16. AR Ahmed

    AR Ahmed Veteran

    I bought this book. It is quite a worthwhile read. Pages 198 onwards deal with al Balagh ul Mubeen
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  17. absalih

    absalih Active Member

    On the parting of Deobandi thought from the scholarly tradition of Hazrat Shah Waliyullah & Shah Abdul Aziz Dehlavi [Son &successor of Shah Sahib]: Saiyid Athar Abbas Rizvi’s account:[in the work SHAH 'ABD AL-'AZIZ_Puritanism,Sectarian,Polemics and Jihad(Canberra1982) :
    The stories are:

    STORY 1.
    “In Delhi, the Sayyid [ahmed ib irfan] called on Shah 'Abd al-'Aziz and greeted him the Islamic salam 'alaikum (peace be with you). According to theAmir al-rawdydt, Shah Wali-Allah and Shah 'Abd al-'Aziz, despite their devotion to the puritanical reform, were greeted even by their family members with the customary Mughal court humility. The Sayyid'sspontaneous demonstration of the Prophet's sunna prompted Shah 'Abdal-'Aziz to make shari'a greetings compulsory for all.

    STORY 2.
    When the Shah learnt that the visitor [SAYYID AHMAD IBN IRFAN] was the maternal grandson of Shah Abu Sa'id and the nephew of Sayyid Nu'man and had come to him to obtain spiritual perfection, he was very pleased. He assigned him to the care of his brother Shah 'Abd al-Qadir. A few days later Shah 'Abd al-'Aziz initiated the Sayyid into the Naqshbandiyya, Qadiriyya and Chishtiyya silsilas. During his mystical training the Shah asked the Sayyid to meditate by keeping the figure of the Shaykh (religious guide) in his vision, called the tasawwur-i Shaykh in sufi parlance. The Sayyid thereupon shocked the puritan Shah by requesting him to explain how contemplating the tasawwur-i Shaykh differed from idol worship (which involved worshiping a stone or paper figure).
    The Shah recited the Hafiz's famous verse:
    "Dip the prayer carpet into wine
    were the chief priest to order it;
    for the traveller on the sufic path
    not unaware of the rules of reaching the goal."

    Sayyid Ahmad Shahid replied that only the Qur'an, Sunna or the ijma of umma could convince him that the tasawwur-i Shaykh and idol worshipwere different from each other. The Shah congratulated the Sayyid and said that he was blessed with the prophetic wilaya (nearness to God).

    Although both stories are most critical of both Shah Wall Allah and Shah'Abd al-'Aziz and seem to be unlikely, they are unquestioningly believed to be true by the Sayyid's admirers. Be as it may, on the Sayyid's request the Shah explained that those who are endowed with the common place wilaya are the chosen slaves of God who so deeply love Allah that no trace of worldly attachment, or love of wealth, property or family remains in their heart. People considered them lunatics. They were engrossed in crushing their self, and in prayers, meditations and services to mankind. Their life is patterned after the following verse :

    "The (faithful) slaves of the Beneficent are they who walk upon the

    Earth modestly, and when the foolish ones address them answer :

    They do not interfere with the sinner's lives but lead a secluded, ascetic life.

    According to the author of Makhzan-i Ahmadi, the Sayyid's mystical exercises endowed him with the Prophetic wilaya. The Prophet himself appeared to him in a vision. 'All and Fatima also appeared Ali washed him and Fatima dressed him in new clothes. These ceremonies marked the culmination of the Sayyid's attainment of the Prophetic wilaya?!!!

    Makhzan, pp. 12-18;24
    Naqwi, pp. 9-20.
    Arwah-i thaltha, pp. 122-23.
    [Saiyid Athar Abbas Rizvi’s account:[in the work SHAH 'ABD AL-'AZIZ_Puritanism,Sectarian,Polemics and Jihad(Canberra1982)]
  18. absalih

    absalih Active Member

    Shah Waliullah Dehlvi[rah] in this same 2nd volume of Tafhimat Ilahiya:

    Shah Waliullah Dehlvi writes in 2nd volume of Tafhimat Ilahiya: "Shaykh ‘Abdul Qadir Jilani [qs] has authority to influence matters of the whole universe because when he passed away, he acquired characteristics of the higher assembly[mala' al-a'la...]. He acquired the body that influences the whole universe and he became like a soul!!!!!
    [Hashiya Hama'at, p 62, Muhammad Nur al-Haq Alawi]
  19. absalih

    absalih Active Member

    Atyab un Naghm fi Madhi Sayyidil Arab wal Ajam

    Hazrat Shah Waliullah Muhaddith Dehalvi [Rh] wrote ] Atyab un Naghm fi Madh Sayyidil Arab wal Ajam ( Arabic). It is a book in praise and love of The Holy Prophet [Sal allahu alayhi wa sallam ]. He also wrote commentary to this book in Persian language.

    In the eleventh chapter of this book: (Nabi Pak sal allahu alayhi wa sallam ki baargah mein aajizi wa farayaad be bayaan mein) , he uses these term for The Holy Prophet [Sal allahu alayhi wa sallam]

    “ the one from whom we have hope”
    “the one who removes difficulties”
    “ you are the one who remove my difficulty when my heart is in great problem”

    After writing this , he writes in the commentary: “ there are many matters in which to seek help from the blessed soul of Prophet ( sal allahu alayhi wa sallam ) is necessary.”

    It has also been translated into Urdu by peer Karam shah Azhari (rh)
    Imam Ahmed Raza Khan (rh) mentioned this in his fatwa
    [Abdullah Shah Sabiri Chisti]
  20. absalih

    absalih Active Member

    Dr Mawlana Muhammad Abdul Sattaar Khan Naqshbandi Qadri, Ex- Professor of Arabic, Jamia Osmania, Hyderabad, AP ,India in his introduction to the work of Shaikh Zaid Faruqi on Ibn Taymiyyah writes,"Towards the end of his life when Shah Waliullah wrote his will, he made this point very strongly amid others: “It is inevitable for us (Muslims) to visit the two holy mosques and to rub our faces at these shrines. It will be our felicity. In an otherwise case it
    will be our misfortune and wickedness, if we disregard the above.”
    He recounts his own experience that he gained immense benefits while keeping the complete attention towards the Prophet near his shrine in Madina Munawwarah (Anfasal-Aarifin). The details of such spiritual gains have been featured at length in his Fuyuz al-Haramayn. One should better go through it for finding out what he gained there. In this work he declares: “The Prophet (peace be upon him) himself guided me to the path of sulook and trained
    me with his blessed hands. I owe everything to him and I am his
    direct disciple (Owaisi).”
    In a dream Shah’s father, Shah Abdur Raheem has been granted two hairs by the Prophet (peace be upon him) out of his blessed beard. Shah Waliullah states that his father had received these in the state of wakefulness, and had been in his father’s custody for a long time. When it was time for the distribution of relics, he got one of those hairs. (Anfas al-Arifin P-41)
    Shah Walliullah’s son Shah Abdul Aziz has explained one of the features of his work is that “After meditation (Muraqaba), he (Shah Waliullah) used to record whatever he saw in his divine inspiration (Kashf)”. (Malfoozaat P-40)
    So, for the blessed persons, this is the status of Prophet’s holy grave (Raudha-e-Munnavara) and the status of Prophet Himself,May numerous blessings be upon the Prophet (peace be upon him).

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