Thread by @IbneKhan01

ISTIGHĀTHAH OF SHĀH WALĪYULLĀH

It is common to observe absurd claims of him being a Salafī/Wahhābī/Najdī, however when we look to his works we see that he is far from any such description.

He authored a poem: Aţyab al-Nagham fī Mad’ĥi Sayyid al-Árabi wa’l Ájam.

https://twitter.com/Trickskter_Loki/status/1291106267063365639

In the beginning of the qaşīdah Aţyab he says:

“Mention of some tribulations in our time, and to seek help [intercession] from the soul of RasūlAllāh ﷺ is necessary”.

In this he also says:

“May Allāh send blessings upon you, O best of His creation,

and O best of those in whom hope is placed, and O best of those who bestow!

And O best of those in whom hope is placed to remove afflictions, and whose generosity is greater than the downpour of rain!”

He further says:

“You are my protector from the attack of calamities,

when they sink their evil claws into my heart.”

He has also said:

“I searched, is there any helper or aid, in whom I can take refuge from the fear of bad consequences.

I did not see any except the Beloved one, Muĥammad; Rasūl of the God of creation, with abundant virtues.

And the refuge of the sorrow-stricken in every adversity, and the retreat for the forgiveness of every repenter.”

In the commentary he writes:

“I do not see any other than Ĥađrat ﷺ, as he is the refuge for the sorrow-stricken in every adversity,

and he is the place of seeking forgiveness for every seeker of repentance, and this is indicated in the verse, ‘And if they, when they have wronged their own souls, come humbly to you and seek forgiveness from Allāh, and the Rasūl intercedes for them,

they will certainly find Allāh as the Most Acceptor Of Repentance, the Most Merciful.’”

He also says:

“The best of Allāh’s creation; in appearance and character, and the most beneficial of them to mankind at the time of calamities.”

In the poem Mad’ĥiyyah Hamziyyah he declares:

“He calls, humbled, heart in submission, and in humility, sincerity in invocation, and seeking refuge:

O RasūlAllāh! O best of creation! I seek your granting on the Day of Judgement!

When there befalls a gloomy calamity, then you are the fortification against every affliction.

Unto you is my turning and with you is my reliance, and my hopes are in you, and with you is my dependence.”

Not just as expression in poetry but in the commentary
of these verses, he himself specifically mentions seeking help from RasūlAllāh ﷺ.

He writes in Hamáāt regarding connection to the Uwaysiyyah:

“From the benefits of this connection, is that one will see this group in his dreams and at the time of difficulty and hardship, this group will come and remove his difficulties.”

In this he also writes, regarding treatment of thoughts and whispers:

“Turn your attention to the pure souls of Shaykhs and perform Fātiĥah for them, or go to their graves and ask there.”

Alahazrat Imām Aĥmad Riđā Khān writes:

“Firstly, according to him [the objector], what is the ruling on asking at the graves of the Awliyā’a?

[To them] requesting them to make Duáā is considered Shirk, here it is they themselves who are asked.

Secondly, to ask someone is understood as such, that he hears his request and turns his attention towards him, otherwise what is to be asked from walls and stones?”

He further asks:

“Did Shāh Şāĥib teach this pure Shirk or trace of Shirk or not? And is the one who teaches such a thing a Kāfir, or Mushrik, or innovator and deviant, or not? ‘Make clear and gain reward’.”

It must also be remembered that Shāh Walīyullāh mentioned that he was given authorisation to recite Jawāhir e Khamsah and Duáā e Sayfī which contains the phrase, “Yā Álī”, and explicitly mentions him to be a helper.

This was mentioned here:

https://twitter.com/IbneKhan01/status/1286490890874359810

From this it should be made clear that Shāh Walīyullāh was not a Salafī/Wahhābī/Najdī, as one of these would never utter or write such words as these are considered to be clear-cut Shirk or at least expressions of Shirk by them.

Rather, he was a Sunni Ĥanafī scholar and a Sufi Shaykh, with various chains in different Sufi orders. He permitted and practiced things such as Istighāthah, Mawlid, Úrs, and many other practices considered Shirk and evil Bidáh by the Salafī/Wahhābī/Najdī cult.

It is claimed by some that he ‘repented’ from this and became a Salafī/Wahhābī/Najdī, however we see no such repentance in his works or retraction from what he said.

At the end of his work Hamáāt that he completed it in the year 1148 AH [1735 CE].

As for the poem Aţyab al-Nagham fī Mad’ĥi Sayyid al-Árabi wa’l Ájam, at the end of this he writes that he completed it in the year 1156 AH [1743 CE].

Thus we ask such people:

When did he supposedly repent and convert? Where can we find his public repentance and retraction?

‘Make clear and gain reward’.