Shah Wali Allah and Hanafism

[Ansari]

:salam:

An article written in Urdu by Mawlana Yusuf Binnori when he was still teaching at Jamia Dhabel: http://www.banuri.edu.pk/ur/node/358

[Mubid al-Majus]

The Indian scholar and researcher Nadim al-Wajidi - who is believed by some to be the most knowledgeable bibliophile of his city - states in one of his writings on Shaykh Wali Allah al-Dihlawi that according to a manuscript the latter explicity declared that he is a Hanafi. The manuscript is handwritten by Wali Allah himself and is preserved in one of the open libraries of Islamic manuscripts in India.

[ahamed_sharif]

Assalamu alaykum

jazakallahu khair.

[al_Zayn]

Uff, i wish i knew Urdu.

[Sulaiman84]

Uff, i wish i knew Urdu.

Same here...

[al_Zayn]

Same here...

Insha-Allah when i go Bangladesh next year i may plan to learn it in my local Madrasah.

[Saad]

The Indian scholar and researcher Nadim al-Wajidi - who is believed by some to be the most knowledgeable bibliophile of his city - states in one of his writings on Shaykh Wali Allah al-Dihlawi that according to a manuscript the latter explicity declared that he is a Hanafi. The manuscript is handwritten by Wali Allah himself and is preserved in one of the open libraries of Islamic manuscripts in India.

There is a manuscript of Sahih al-Bukhari, used by Shah Waliullah al-Dahlawi, preserved in Khuda Bakhsh Oriental Public Library (http://kblibrary.bih.nic.in/). Here is an excerpt from the ijazah written at the end of the book,


العمرى نسبا الدهلوى وطنا الاشعرى عقيدة الصوفى طريقة الحنفى عملا والحنفى الشافعى تدريسا خادم التفسير والحديث والفقة والعربية والكلام
شوال ۲۳ ۱۱۵۹

His son, Shah Rafi' al-Din Dahlawi, writes that this was indeed written by my father.

[Mubid al-Majus]

There is a manuscript of Sahih al-Bukhari, used by Shah Waliullah al-Dahlawi, preserved in Khuda Bakhsh Oriental Public Library (http://kblibrary.bih.nic.in/). Here is an excerpt from the ijazah written at the end of the book,


العمرى نسبا الدهلوى وطنا الاشعرى عقيدة الصوفى طريقة الحنفى عملا والحنفى الشافعى تدريسا خادم التفسير والحديث والفقة والعربية والكلام
شوال ۲۳ ۱۱۵۹

His son, Shah Rafi' al-Din Dahlawi, writes that this was indeed written by my father.

Jazak Allahu khayran.

This is what was quoted verbatim by Shaykh Nadim al-Wajidi. In which writing does Shaykh Rafi` al-Din state that it was written by his father?

[Saad]

Jazak Allahu khayran.

This is what was quoted verbatim by Shaykh Nadim al-Wajidi. In which writing does Shaykh Rafi` al-Din state that it was written by his father?

In the exact same manuscript at end of the ijazah. All this was mentioned by Mufti Sa'id Ahmad Palanpuri in his sharh of Hujjat Allah al-Balighah.

[Ansari]

A summarization of the 7 points mentioned in the end of the article:

1. He understood exactly the reasons for the differences between the four Imams.
2. The Prophet advised him not to go outside of the boundaries of the four schools of thought, and where it is possible, try to reconcile between them.
3. Even though he did not want to do it, he performed taqlid of these 4 schools of thought.
4. it was ordered that he should not go against the Hanafi school, unless there is a clear opposition to the hadith
5. through the knowledge and understanding he was able to correct the kind of hanafism that was prevalent in India.
6. On those matters on which the Hanafis and Shafi’is both agree on, they should practice on it. If there is a difference of opinion between the two, one can choose for the stance that the hadith establishes.
7. He followed the mujtahidin. However, he would not necessarily accept the conclusions of the later day scholars. He was a faqih al-nafs, hanafi muhaddith. He belongs to those jurists and muhaddithin who can differentiate and decide between strong and weak, raajih and marjuh, wrong and right. There was not before such a person like him being a faqih an-nafs muhaqqiq. He would practice on those stances in the Hanafi school that was in agreement with the hadith and other schools. He can be put in those category of Hanafi jurists such as Ibn al-Humam and his two students Ibn Amir al-Haj and Qasim bin Qutlubugha who had mastery over hadith sciences, ilm of rijaal and usul al-fiqh. In many furu’ issues they had their own unique opinions. Going against the Hanafi madhhab in some issues does not take you out of the category of Hanafi jurists.