Al-Tafhimat al-Ilahiyyah -Shah Waliullah Dahlawi

S

sunnistudent

Veteran
A brother pointed it to me that some wahabis are quoting Shah Waliullah about a quote present in his book Al-Tafhimat al-Ilahiyyah.

The quote is

“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.”


Insha Allah it will be shown in this thread that this quote is a fabrication. Also , those who bring this quote have no knowledge about the life , belief and works of Shah Waliullah muhaddith Dehlawi Naqshbandi. ( Rh)


And for those who know the principle of haram ( prohibited) from Qur'an they can easily see the fabrication in the above statement.


Note: Deobandis have fabricated Hifzul Iman.I bought the fabricated edition three days back.
 
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
 
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.
 
What do you make of these scans from Miqyas Hanafiyyat (p.575-578) by Molwi Muhammad ‘Umar Icharwi (d: 1971H) which were posted elsewhere?
Click to expand...

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

----
 
'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:

• “Some of Ibn Taymiyya’s statements embodied in his works such as ‘Minhaj al-Sunna al-Nabawiyya’ are very alarming; for example his attempt to belittle the importance of Ahl-al-Bay; prohibitions regarding visits to the Prophet’s tomb, the rejection of existence of Ghawth , Qutb , and Abdal and the condemnation of the Sufis. Many other ideas like these are found in his works and I have copied some experts. Ibn Taymiyya’s contemporary ‘Ulama’ in Syria, Morocco, and Egypt have refuted his theories. Ibn Qayyim, Ibn Taymiyya’s principal disciple, has made great efforts to gloss over his teacher’s writings but they were not accepted by the ‘Ulama’.
• My Father’s contemporary, Makhdum Mu’in al-Din Sindi[d.1748], has also written a treatise invalidating Ibn Taymiyya’s theories which the Sunni ‘ulama’ consider as untrue. So the sunnis cannot be blamed for his[Ibn Taymiyya’s] writings.
Click to expand...
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'.
 
'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
 
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
 
sunnistudent said:
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.
Click to expand...
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.
 
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.
 
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.
“On the 3rd day of my arrival to Madina, after performing Salam , I requested Rasulullah. Saws saying: “Oh Rasool’Allah , Give us too from among the profuse blessings which Allah had given to you. We have come here hoping for much goodness from You as You are ‘Blessings for both worlds.(Rahmathu’l lil Alameen).” At that moment itself He became very happy with me and I became ecstatic. I felt He (saws) is covering me with his shawl and He pressed me well. Mysteries became clear to me. He taught me about his soul and He helped me to a great extent. Then He taught me on ‘How to seek his aid in case of my necessities’.
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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 :
“There are also fabrications in the Fatawa of Shah’ sons, Shah Abdul Aziz and Shah Rafi’iudin(Rah).The who was behind these fabrications was none other than Shah Ismai’l Dehlavi who had many innovations and propagated the ideology of Ibn Taymiyyah.”
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[p7]
“Shah Isma’il Dehlavi was the first Indian who had been attracted to the deviated ideology of Ibn Taymiyyah and Ibn Abdul Wahab. Some whom Allah had misguided in spite of their having given knowledge had followed him.”
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(ibid)
 
The Deobandi response to this Thread

Saad Khan, an infamous deobandi known to readers of deobandi forum answers this thead as UNDER :
Lets analyze the so called ‘proofs’ and ‘reasoning’
presented by them:
[1] A certain bid’ati said, “From these (and many more
like this) it is seen that Shah Sahab often used to visit the graves of awliya Allah to do maraqabah and get spiritual benefit.”
Reply: This bid’ati can’t even differentiate between
muraqabah and seeking aid from the inhabitants of
the grave. First is permissible while second is shirk.
[2] Then he writes, “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).”
Reply: Again, he is unable to differentiate between
a visit to graves that is within the boundaries of Shari’ah
and a visit which is taken to seek aid from the inhabitants
of he grave. This is clear from the statement of Shah
Waliullah as he himself says, “in order to request
[to fulfil] a need.”
[3] Same individual continues, “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?”
Reply: Allah has taken away their intellect because
of excessive indulgence in bid’ats. Shah Waliullah is
referring to takfir when he says, “However, we do
not [unequivocally] declare disbelief
[upon them] due to the absence of a text
from the Lawgiver in this specific matter.”
The bid’ati assumed this is a reference to
istighathah. Here ‘absence of text’ is a
reference to explicit takfir and it is not a
reference to absence of nass on the prohibition
of istighathah.
-- ---- -----------------
[4] Then he said, “From all these reason it
can be seen that the fabricator was some
Wahabi who didn’t have any understanding
of fiqh and knowledge about belief and practices
of Shah Waliullah dehlawi (rh).”
Reply: The above statement actually fits the
bid’atis as they are devoid of any understanding.
[5] Another reason given is that this quote is
vulgar.
Reply: There is nothing vulgar in the above quote.
According to Shah Waliullah, istighathah is shirk as
mentioned in his magnum opus Hujjat Allah
al-Balighah. Then what problem is there if
istighathah is considered worse than adultery
and murder?
----------------------------------------
It is obvious to the readers that when they
couldn’t give a satisfactory answer to their followers,
they, as usual, resorted to same desperate tactics.
Not even one proof was given, only assumptions
and their lack of understanding. Proper way is to
refer to the manuscripts and prove that this is a
forgery; otherwise anyone can use the above
mentioned assumptions and create doubts about
any text he doesn’t agree with.
Lastly, they shouldn’t worry too much about
Shah Waliullah as he was declared Wahhabi by
their famous scholar Molwi Muhammad
‘Umar Icharwi (d. 1971H).
---------------------------------------------------------------------------------------------------------And Shah Waliullah was also declared unreliable by
their forefather Molwi Fazl Rasul Badayuni (d. 1272AH).
He wrote in his Persian book Al-Bawāriq
al-Muḥammadiyyah bi Rajmī al-Shayātīn
al-Najdiyyah (The Muḥammadan Lightning in
Striking The Najdī Satans):
“The conclusion of everything that Shāh Walī
Allāh has written shows that he is against the
Ahl al-Sunnat wa al-Jamāʿat. Shāh Walī Allāh’s
pious children have not published and distributed
these types of books (by Shāh Walī Allāh), and
have kept (these books) hidden. It is as if they
have veiled those words of their father that
were unveiled.”
---------------------------------------------------------------
Mawlana Hakim Sayyid ‘Abd al-Hayy Hussaini
[father of Shaykh Abul Hasan 'Ali Nadwi] writes
regarding Molwi Fazl Rasul Badayuni, “He was a
faqih who was argumentative and very biased
in his beliefs, he was in constant opposition of
the ‘ulama, most far away from the Sunnah
and an aid to bid’ah, he encountered the people
of haqq with his lies and innovations and was a
lover of the world. He made takfir of Shaykh
Shah Isma’il ibn ‘Abd al-Ghani Dahlawi and he
accused Shaykh Shah Waliullah al-Muhaddith
Dahlawi of being a Nasibi Khariji. And he
accused and spoke ill of Shaykh Ahmad
ibn ‘Abd al-Ahad al-Sirhindi [Mujaddid al-Alf
al-Thani]
who was the imam of the Mujaddidiyyah and
he [Fazl Rasul] would say, ‘All of them are
deviated and are leading others astray’.”
(Nuzhat al-Khawatir, p.1065)
-----------------------------------------------------------------------------------------
Saad
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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':
The possibility of the ascription of certain sayings in some of his works cannot be completely ruled out.

[p41]
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Then he specifically refers to this quote from Tafhimat and writes:

Here the expression is vulgar and cannot be taken as Shah Waliyullah's utterance
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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.
 
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
“Al-Fauz Al-Kabir Fi-Usul Al-Tafsir is among Shah Waliyullah’s important works and presumbly the best compilation ever prepared on the subject. The author’s approach to the study of the Qur’an is independent and in conformity with the exigencies of logic. It helps in clearing the cobwebs of misconception which sometimes crop up in the minds of non-Muslim readers; it also helps commentators in tiding over difficulties which they occasionally come across in comprehending the Holy Book.”
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 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.
“Considering this perception and conception which was firmly-rooted in their minds, their minds incited them to prostrate before them and slaughter on their behalf, and take oaths upon their names and seek help (isti’anah)[1] by their absolute power, and carve their images and their statues from stone, brass, copper etc. and make them a Qiblah (direction of worship) in order to turn to their spirits; and the ignorant gradually advanced in this manner until they began to worship these images and statues and believed them to be gods (alihah) themselves, and confusion, doubt and great corruption occurred in their
 beliefs.[2]”
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[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.
 
Deobandi concept of Shirk

Saad Khan wrote:
A certain bid’ati said, “From these (and many more
like this) it is seen that Shah Sahab often used to visit
the graves of awliya Allah to do maraqabah and get
spiritual benefit.”
Reply: This bid’ati can’t even differentiate between
muraqabah and seeking aid from the inhabitants of
the grave. First is permissible while second is shirk.
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Shaykh Huseyn Hilmi Isik wrote:
The son of Abdulwahhab and those ignorant people who have been deceived by him deem the Ahl as-sunnat as disbelievers who worship idols and graves, and say that it is halal to kill the Ahl as-sunnat and to take away their possessions; this is because they misinterpret the nass [i.e. ayats and hadiths]. In a hadith ash-Sharif in Bukhari, our master the Prophet "sall-Allahu 'alaihi wa sallam' declares: "The disbelievers impute the ayats that have descended for disbelievers to Muslims." He declared in another hadith ash- Sharif, "Of those who bear the name Muslim, the ones for whom I fear the most are those who change the meaning of the Qur'an."
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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.
He states in the fortieth answer that Abdul' Aziz-i Dahlawi said in his explanation of the Fatiha, "When asking for help from somebody, if one trusts him only without thinking that he has been honored with Allahu ta'ala's help, it is haram. It will be permissible if one trusts Allahu ta'ala only and thinks that the person has been honored with Allah's help, that Allah creates everything through causes, and that the person is one of such causes. Prophets and the Awliya, too, have asked for help from others by thinking so. Asking for help from somebody else by thinking so is the same as asking for help from Allahu ta'ala."
He says in the interpretation of the Abasa Sura, "To burn the corpse is to leave the soul without a place. To bury the corpse is to allot a place for the soul. It is for this reason that we get benefits from buried Awliya and other pious Muslims. Also, it is thus possible to help the dead. The same is not the case for the dead that are cremated."
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______________________
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,
"Many people disbelieve the fact that it is possible to get help from those in graves. They say that visiting graves is intended for sending prayers to the dead, for invoking blessings on them. And the majority of the great men of tasawwuf and the savants of fiqh said that help from those in graves was experienced. Also, the Awliya who have kashf communicated this unanimously. In fact, many people reported that they were making progress (spiritually) by receiving fayd from souls. They called these Uwaysi." After this Hadrat Siyalkuti adds: "I do not understand the real purpose of those who say that the dead cannot help. He who prays asks for help from Allahu ta'ala. He puts a beloved slave of Allahu ta'ala as an intermediary so that his prayer will be accepted. He says, "O my Allah! Give me for the sake of this beloved slave of Thine, whom you have blessed abundantly.' Or, calling to a slave of Allahu ta'ala, whom he believes He loves very much, he says, "O Allah's Wali, intercede for me!' Allahu ta'ala, alone, gives the wish and we ask from Him only. The Wali is only an intermediary, a cause. He, too, is transient. He, too, will be annihilated. He cannot make anything. He does not have the energy, the power to act. If to say or to believe so were shirk or to trust in somebody besides Allahu ta'ala, it would be prohibited to ask for prayers or for something else from the living, too. It has not been prohibited by our Din to ask for prayers or for something else from the living. On the contrary, it has been declared to be mustahab. It has always been done. If those who disbelieve this mean to say that there is no karamat left after death, they will have to prove this thesis of theirs. Yes, some of the Awliya are exalted to the alam-i quds after death. Being in the Divine presence, they forget everything else. They are quite unaware the world, of what is in the world. They do not hear the prayers. There are such ecstatic Darwishes among the living Awliya, who are in the world, too. If the person does not believe in karamat at all, it does not make any difference. He cannot prove his thesis. Qur'an al-karim, hadith ash-Sharifs, and the events that have been seen and known for centuries prove him wrong. Yes, if an ignorant idiot does not expect his wish from Allahu ta'ala's power and says that the Wali makes and creates, and if he asks from him with this thought, he should be prohibited and even punished. But Islamic savants and the arifs cannot be slandered with this assertion. For, Rasulullah "sall-Allahu 'alaihi wa sallam' used to greet the dead as he visited graves. He never prohibited us from asking for something from the dead. Depending upon the state of the visitor and upon that of the one who is visited, some are prayers and others are requests for help. Every Muslim knows that prophets "salawatullahi ta'ala 'alaihim ajmain' are alive in their graves. No one can deny this. But we have been hearing about those who disbelieve the fact that the Awliya can extend help from their graves and that they can be requested for help."
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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).
 
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:
“The answer to the first question concerning Taqwiyatul Iman – and I call it Tafwiyatul Iman (with the letter faa) – is that which I have written in a monograph refuting it named Mu’eedul Imanf.
Isma’il’s book is not only against the traditions of our family but it is against the Tawĥīd of all the Prophets and Messengers themselves! Because Prophets and Messengers are sent to teach the people and make them walk the path of Tawĥīd. In this book however, there is no sign of that Tawĥīd nor the Sunnah of the Messengers. Things that are claimed as Shirk and Bid’ah in this book and taught to the people have not been labeled as such by any of the Prophets or their followers. If there is any proof otherwise, ask his followers to show it to us.”
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[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.
 
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