Post by Mohammed Aarif Waghoo on Feb 2, 2014 11:49:10 GMT 5.5
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:
[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.
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:
[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 naturetowards 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 the grave. This is clear from the statement of Shah Waliullah as he himself says, “in order to request [to fulfil] a need.”
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!
“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: 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 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.
The deobandi continues to wastes his time and writes:
[3] Same individual continues, “Again, murder and adultery is a sin which is established from nass. Howcome something which is not established from nass be worse/grave from those things which are provedfrom 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 donot [unequivocally] declare disbelief [upon them] due to the absence of a text from the Law giver 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 prohibitionof istighathah.
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 ShahWaliullah, 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:
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 Hujjat Allah al-Balighah. Then what problem is there if istighathah is considered worse than adultery and murder? as mentioned in his magnum opus
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
www.falaah.co.uk/refutation/wahabi/147-shah-waliyullah-a-istighatha-.html
Deobandi maulvis allowed Istighatha (saying Ya Shaykh Abdal Qadir shayn Al Lillah). See here
www.falaah.co.uk/refutation/wahabi/189-deoband-and-istighatha.html
The deobandi continues and writes:
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.”
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:
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:
Mawlana Hakim Sayyid ‘Abd al-Hayy Hussaini [father of Shaykh Abul Hasan 'Ali Nadwi] writes regarding Molwi Fazl Rasul Badayuni, “He was afaqih who was argumentative and very biasedin his beliefs, he was in constant opposition ofthe ‘ulama, most far away from the Sunnahand an aid to bid’ah, he encountered the people of haqq with his lies and innovations and was a lover of the world.
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:
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:
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 Ahmadibn ‘Abd al-Ahad al-Sirhindi [Mujaddid al-Alf al-Thani] who was the imam of the Mujaddidiyyah andhe [Fazl Rasul] would say, ‘All of them are deviated and are leading others astray’.” (Nuzhat al-Khawatir, p.1065)
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
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.
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:
[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.
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:
[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 naturetowards 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 the grave. This is clear from the statement of Shah Waliullah as he himself says, “in order to request [to fulfil] a need.”
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!
“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: 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 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.
The deobandi continues to wastes his time and writes:
[3] Same individual continues, “Again, murder and adultery is a sin which is established from nass. Howcome something which is not established from nass be worse/grave from those things which are provedfrom 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 donot [unequivocally] declare disbelief [upon them] due to the absence of a text from the Law giver 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 prohibitionof istighathah.
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 ShahWaliullah, 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:
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 Hujjat Allah al-Balighah. Then what problem is there if istighathah is considered worse than adultery and murder? as mentioned in his magnum opus
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
www.falaah.co.uk/refutation/wahabi/147-shah-waliyullah-a-istighatha-.html
Deobandi maulvis allowed Istighatha (saying Ya Shaykh Abdal Qadir shayn Al Lillah). See here
www.falaah.co.uk/refutation/wahabi/189-deoband-and-istighatha.html
The deobandi continues and writes:
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.”
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:
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:
Mawlana Hakim Sayyid ‘Abd al-Hayy Hussaini [father of Shaykh Abul Hasan 'Ali Nadwi] writes regarding Molwi Fazl Rasul Badayuni, “He was afaqih who was argumentative and very biasedin his beliefs, he was in constant opposition ofthe ‘ulama, most far away from the Sunnahand an aid to bid’ah, he encountered the people of haqq with his lies and innovations and was a lover of the world.
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:
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:
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 Ahmadibn ‘Abd al-Ahad al-Sirhindi [Mujaddid al-Alf al-Thani] who was the imam of the Mujaddidiyyah andhe [Fazl Rasul] would say, ‘All of them are deviated and are leading others astray’.” (Nuzhat al-Khawatir, p.1065)
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
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.
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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.