Shah Abdul Haque Muhaddith Dehlvi, a Sunni Sufi Scholar of
India: Glimpses of His Reflections on the Mystical Practices in Islam
By Ghulam Rasool Dehlvi, New Age
Islam
31 December, 2014
An objective
study of Indian Sufi literature, surprisingly enough, reveals that many early
Islamic figures of India who were spiritually-inclined and inspired by Sufism,
are mistakenly taken today as the ideologues of Wahhabism in India. Regrettably,
our collective negligence and intellectual stagnation have concealed the
pioneering contributions of great Indian mystics in the pursuit of spiritual
enlightenment, human welfare and common goodwill. Those loudly claiming to
represent the Sawad-Azam (mainstream Muslims) should take cognizance of the
worrying fact that a large part of the Indian Sufis’ literature has not yet
been published and is in the shape of manuscripts for ages. And that is
precisely why they are misrepresented and sometimes defamed by the present-day
ignoramuses.
One such instance
is Imam of Ahle Sunnah (Sunni Muslims), Shaikh Abdul Haque Muhaddith Dehlvi
(958-1052A.H), one of the leading Islamic scholars of the 11th century. An
epoch-making personage well-versed in the sciences of Islam and practices of
Sufism, Shaikh Dehlvi rendered historical contributions to the revival and
renewal of faith as well as spiritual guidance of the Indian Muslims. It would
be no exaggeration to state that from the early 11th century till the late 13th
century, almost all remarkable works and researches on the classical Islamic
sciences in India were a result of rigorous intellectual efforts and endeavours
made by Shaikh Abdul Haque Muhaddith Dehlvi.
Shaikh Muhaddith
Dehlvi, whom many eminent historians consider “the pioneer of the Islamic
literature in Indian subcontinent”, greatly excelled in the sciences of the
Rivayat and Dirayat (narration and critical appreciation) and al-Jarh
wat-Ta'deel (criticism and praise) of the Hadiths. He was the son of Shaikh Saifuddin
Turk Bukhari and spiritual devotee (Mureed) of Hazrat Syed Musa Gilani Quadri.
Because of his deep association with Sufism and mastery over Islamic sciences,
he was a source of inspiration for the Muslims of the undivided Indian
subcontinent, and is venerated today by the Sufi-lovers, particularly in Delhi.
Shaikh Dehlvi undertook the Hajj, pilgrimage to Makkah in 996H and remained
there for a couple of years to learn from the then spiritually-inclined Ulema
of Haramain Shareefain (Makkah and Madina). He spent most of his time in the
Hijaz with Shaikh Muttaqi who spiritually mentored him. Thus, he excelled in
the Islamic sciences and the practices of Sufism under the patronage of the
early Sufis of the Hijaz.
Shaikh Muhaddith
Dehlvi was not merely a Sufi practitioner but also an authoritative Islamic
scholar, prolific writer, commentator of the Qur’an and a profound critic of
the Hadith narrations. Imbued with the spiritual teachings of the Islamic
mystics like, he wrote 116 books on faith, Islamic sciences and spirituality.
Among his widely circulated and greatly acclaimed works on Islamic sciences and
particularly mysticism are: “Ash'at al-Lam'at (a scholarly critical commentary
on the Hadiths of the Mishkat), “Tareekh al-Madina” (classical work on Islamic
history), “Madarij an-Nabuwat” (a seminal work on the Prophethood and its
attributes), “Akhbar ul Akhyar” (an incredibly comprehensive contribution to
documenting the history of South Asian mysticism), “Zad ul Muttaqeen fi Suluk
Tariq al Yaqeen” (the spiritual teachings of Shaikh Ali Muttaqi and his
disciple Shaikh Abdul Wahhab bin Waliullah Muttaqi, both are Indian mystics who
migrated to Makkah) and “Takmeel ul Iman” (a book candidly explaining the
crucial Islamic doctrines in particular and the concepts of Ilm ul Kalam or
science of theological discourse in general).
In his writings,
Shaikh Dehlvi often dwelled on the comparison between “knowledge of philosophy”
and “understanding of faith” while explaining the rational concepts of Ilm ul
Kalam at the same time. This helped many to take deep scholarly insights into
the Sufi doctrines. He also gave paramount importance to reconciliation between
the Qur’anic injunctions and mystical precepts.
Shahaikh Dehlvi
also translated into Persian numerous gems of Islamic and mystical literature.
For instance, he rendered into Persian the historical document of mystical
discourses “Futuh al Ghaib” (knowledge of the unseen) delivered by Shaikh
Muhiyuddin Abdul Qadir Jilani, who established the Quadria Sufi order.
Elaborating on the
Sufi practice of Zikr-e-Jali (loud mystical chanting), Shaikh Muhaddith Dehlvi
writes:
"Undoubtedly,
loud Zikr is permissible. One of the proofs is that Almighty God himself
proclaims: 'Remember God as you used to remember your forefathers'"
(Ash'atul Lam'aat, Vol. 2, pg. 278). This is a mystical explanation to the
Qur’anic verse: "Then, when you have finished your prayer, remember Allah
standing, sitting and lying on your sides". (Surah an-Nisa: 103)
There is a
tradition attributed to the Prophet Muhammad (pbuh): When the beloved Prophet
(peace be upon him) uttered the salutations at the end of his prayer, he used
to loudly say the words of Kalimah “La Ilaha Illalahu Wahdahu La Sharika Lahu”
(Mishkaat, pg. 88). Sufis referred to this portion of the Kalimah as a proof on
the beautiful doctrine of Wahdatul Wajud (unity of existence). In his
commentary on this prophetic tradition, Shaikh Dehlvi relates: "This
Hadith is a categorical proof that Prophet (peace be upon him) used to perform the
Zikr-e-Jali". (Ash'atul Lam'aat, Vol. 1, pg. 419)
As Sufi mystics
have hearts filled with the deepest love for the Prophet Muhammad (pbuh) after
the Almighty Allah, Shaikh Dehlvi also got one. His inseparable spiritual
attachment with the Prophet (pbuh) can be gauged from his beautiful way of
devotion to God that he describes in his own words. In his prayers, he often
invoked to Allah: “O Lord! I do not have any such deeds that I can offer in
your mighty court. I remained prone to sins and misdeeds all my life. However,
this humble servant has an act of virtue that can be offered to you in order to
seek your mercy. That is; my salutations on your beloved Prophet (peace be upon
him) that I regularly offer with honesty and integrity in standing position, in
the blessed gatherings of Meelad celebration.” (Akhbar ul Akhyaar, Page: 644)
This is substantial
and irrefutable evidence that Shaikh Abdul Haque Dehlvi endorsed the Sufi
practice of celebrating the Prophet’s birthday which is known as Meelad in the
Indian subcontinent and Mawlid in other parts of the Muslim world. In support
of this Sufi practice, Shaikh Muhaddith Dehlvi penned down numerous pages in a
number of his mystical books. For instance, he writes in his book on the
authenticated prophetic traditions titled ‘Ma Sabata Min as-Sunnah’:
"Muslims have always celebrated Meelad functions in the month of Rabi ul
Awwal. They always gave charities in the days and nights of this month and
expressed their gratitude and great gusto. This is a common practice of Muslims
that they observe with the special mention of the glorious incidents related to
the birth of Prophet Muhammad (peace be upon him)." (Ma Sabata Min
as-Sunnah, Page 82, Published by Qaiyyumi Press, Kanpur, August 1923)
Referring to the
night of the holy Prophet’s birth, he further elaborates: "I would rather
say that the night when the holy Prophet (pbuh) was born is certainly superior
to Lailat-ul-Qadr (the night of the power when the Qur’anic revelations
commenced). For the night of his birth is the blessed night when his existence
was manifested in this world and Lailat -ul Qadr is a night that was bestowed
upon him as a gift. So, the night which has the blessings of the Prophet’s
birth is definitely more blessed than the night which is blessed because angels
descend on it. Moreover, Lailat-ul-Qadr is a blessing only for the
Ummat-e-Muhammadi (community of the Prophet Muhammad pbuh) but the night of his
birth is a blessing for all human beings (irrespective of faith and creed),
because the Prophet (pbuh) was sent down as a mercy to all the worlds. And it
is through him that God completed His blessings on all His creations both in
heavens and the earth.” (ibid)
In his assertion to
validate the practice of the Meelad celebration, Shaikh Dehlvi has beautifully
enumerated the incident of Abu Lahab’s relief on setting free his female slave
Thuwaibha who brought him the glad news of the Prophet’s birth. He dwells on
it: "This incident is a clear proof in support of those who celebrate
Meelad by rejoicing and giving in charity on the night of the holy Prophet’s
birth (peace be upon him). On the 12th of Rabi-ul-Awwal, People of Makkah (in
Shaikh Dehlvi’s time) assemble at the house in which the Prophet (pbuh) was
born. Because Prophet was his nephew, Abu Lahab set free Suabia and, therefore,
he has been receiving, in spite of being a disbeliever, the benefits of
rejoicing in his grave every Monday. Imagine how much more blessing would be
showered on those who believe the Prophet (pbuh) as the beloved of God and His
true messenger, and celebrate the Meelad regularly.” (Madarijun Nabuwwat, Vol.
2, Page: 34, Ziaul Quran Publication, also in Madarijun Nabuwwat, Vol. 2, Page:
14/19)
Shaikh Abdul Haque
Muhaddith Dehlvi met his lord on the 21st of Rabi-ul-Awal, 1052 AH (1642 C.E)
at the age of 94. It was the era of Shahjahan’s rule in India. His shrine is
situated in the famous area of Mehrauli in Delhi. The main mausoleum is in the
centre and is surrounded by the tombs of many Sufi mystics buried there.
Ghulam Rasool Dehlvi is a classical Islamic scholar. He has
graduated from a leading Islamic seminary of India, Jamia Amjadia Rizvia (Mau,
U.P.), acquired Diploma in Qur'anic Arabic from Al-Jamiat ul Islamia, Faizabad,
U.P., and Certificate in Uloom ul Hadith from Al-Azhar Institute of Islamic
Studies, Badaun, U.P. He has also graduated in Arabic (Hons) and is pursuing
his M. A. in Comparative Religion from Jamia Millia Islamia, New Delhi.
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