Contents > Chapter 3: Pantheism, Wahdat al-Wajood or Moksha > Deobandi Scholars unanimously support the theory of Wahdat al-Wajood


 

Deobandi Scholars unanimously support the theory of Wahdat al-Wajood

Following are some quotes from the books of Deobandis…

 

1. Moulana Ashraf Ali Thanvi says about his Pir (spiritual guide), “Haji Sahib (Haji Imdadullah Muhajir Makki) was greatly over-powered by Tawheed[1]… As for Wahdat al-Wajood, it seemed as if he was an eyewitness to it. Once, he was listening to Soorah Ta-Ha, a condition overcame him when he heard the verse: “Allah! There is no God but He, to Him belong the Best Names (al-Asma al-Husna).” He said in the explanation (Tafseer) of this verse: “A question may be raised from the first part of this verse that since there is none other than Allah, (then) what are these Hawatith?[2] The answer is thus, (as in the next part of the verse), ‘Lahul Asma al-Husna’ meaning that all are the Madhahar[3] (manifestations) of Him (Allah). Someone has said (in a poem): “In the garden, I saw every flower. Neither does it have Your color nor Your fragrance.” Haji Sahib (Imdadullah Muhajir Makki) said: “This poet is a Dhahiri (only aware of the outward matters). If he were an Aarif[4], he would have said: “In the garden I saw every flower. They all have Your color, they all have Your fragrance.” However, expressing such sayings or relating them is not for everyone.”[5] (click to view the scanned image of this quote)

 

Imdadullah Muhajir Makki has also written a book on Wahdat al-Wajood.[6]

 

2. Moulana Ashraf Ali Thanvi said, “He (Imdadullah Muhajir Makki) used to say that the human being is outwardly a slave and inwardly (Batini) the Haqq (Allah).” Moulana Ashraf Ali Thanvi further elaborates, “The batin is the reality which is manifest in the human, and the batin should not be considered a part of the human…”[7] (click to view the scanned image of this quote)

 

3. Once, Moulvi Muhammad Ahsan, a resident of Mecca, expressed his skepticism on the issue of Wahdat al-Wajood to Moulana Ashraf Ali Thanvi. He (Moulvi Ahsan) remarked that this issue seems to oppose Eemaan. Ashraf Ali Thanvi replied: “Someday listen to my lecture on this issue, then you will yourself say that Eemaan cannot be complete without the belief in this (i.e. Wahdat al-Wajood).” Then, Ashraf Ali Thanvi gave a speech of two hours on a Friday morning. After the lecture, Moulvi Ahsan could not help saying: “Belief in this (Wahdat al-Wajood) is so crucial that without it Eemaan cannot be understood.” The biographer of Ashraf Ali Thanvi comments, “Ashraf Ali Thanvi declared the belief of Wahdat al-Wajood as the completion of Eemaan. But Muhammad Ahsan went much further by saying that Eemaan rests on the belief in Wahdat al-Wajood.”[8]

 

4. Ashraf Ali Thanvi says: “You are amazed at people who claim Prophet-hood… People have claimed Lordship. However, nobody must think that Hussain bin Mansoor (al-Hallaj) in his saying, ‘Aanal-Haqq’ [I am the Haqq (Truth meaning Allah)] claimed Lordship (i.e. claimed to be God). Because upon him was a condition, otherwise he also believed in Abdiyaah (the state of being a worshiper) and therefore he offered Salaah. Someone asked him (al-Hallaj): “Since you are Allah, to whom do you prostrate?” He (al-Hallaj) answered: “I have two states, one outward and the other inward. My outward self prostrates to my inward self.”[9] (click to view scanned image of this quote)

 

5. Moulana Zakariyah says: “Hazrat Shaikhul Islam, Moulana Madani said that the same kaifiyat (spiritual state) which constrained Mansoor al-Hallaj to proclaim: “Anal Haqq (I am the Truth i.e. Allah) prevailed for six months on Hazrat Mainji (Nur Muhammad) [who was the Pir (Shaikh) of Imdadullah Muhajir Makki].”[10]

 

6. In Shamaaim-e-Imdadiyah, a story of a Fakir (hermit) who believed in Wahdat al-Wajood is mentioned. After approving the Aqeedah of the Faqir, the author says: “It is Shirk to differentiate between the worshiper (Aabid) and the Worshiped (Ma'bud)… To summarize, based upon the explanations of our predecessors, we understand that this position is Haqq (true) and there is no doubt about it. However, its reality is experienced only when a disciple becomes distant from his own self by striving hard and ignoring every danger. Because when a person becomes unaware of his self, he is unaware of everything. Nothing remains in his thoughts or his sight except Allah. Therefore, all concentration of the disciple is upon Allah. When nothing distracts his attention and he meditates his mind on Allah; then when he opens his eyes, he sees nothing but Allah. (At this stage) the Dhikr of Hu Hu (He He) turns to Ana Ana (Me Me). This stage is called Fanah der Fanah … (Similarly) from the special Ummah, Ba Yazid Bastami[11] said: ‘Subhaani maa Aadhaam-Shaani (Glory be to me, Far removed am I from all imperfections, how great is my state) and Mansoor Hallaj said: ‘Anal-Haqq’ (I am the Truth).[12] (click to view scanned image of this quote)

 

Comment: The Religion of Islam, as taught by the Messenger of Allah (sallallahu alaihi wa-sallam) rejects the pagan claim of Allah having a son or a daughter, let alone the claim of someone to be Allah. “That is because Allah, He is the Truth, and it is He Who gives life to the dead, and it is He Who is Able to do all things.”[13]

 

7. From Shamaaim-e-Imdadiyah, “In the stage of Uboodiyyah (The state of being Abd or worshiper), there are three meanings of the Kalimah – “Laa ilaha illa Allah”

Laa Ma’bood (Nobody is worthy of worship)

Laa Matloob (Nobody is desired) and

Laa Mowjood (None exists), the last being the loftiest stage.”[14] (click to view the scanned image of this quote)

 

8. In the book Irshaadul-Mulook, a letter written by Rasheed Ahmad Gangohi to his Pir, Imdadullah Muhajir Makki, has been mentioned in which Rasheed Ahmad Gungohi writes at the end, “In reality I am nothing. It is only Your Shadow – only Your existence (i.e. Allah’s existence). What am I? I am nothing. Only He is. You and me are Shirk upon Shirk.”[15]

 

Comment: In this letter, Rasheed Ahmad Gungohi informs his Pir, Imdadullah Muhajir Makki of his well being, and then says that in reality neither he, nor his Pir exists. And to differentiate between the Creator and the created is Shirk. Creation is only the Shadow of Allah. So, then who is writing the letter to whom? Sufism is full of self-contradictions!!

 

Shaikh al-Islam Ibn Taymiyyah (rahimahullah) mentions a story in relation to the theory of Wahdat al-Wajood in his book, ‘Al-Furqaan bayna Awliya ar-Rahmaa wa-Awliya ash-Shaytaan’ on page. 101, “The book, ‘Essence of Wisdom’ of Ibn Arabee was read to at-Talmasani and said: “This book of yours goes against the Qur’aan.” To which he replied: ‘The whole Qur’aan is associationism (Shirk), Tawheed is only found in our writings.” Then it was said to him: “If all existence is only one, why is a wife Halaal to a man while his sister is Haraam?” He said: “Both of them to us are Halaal, but he who is veiled says, Haraam! And so we say Haraam for you.’ The Shaikh further mentions, ‘This person, aside from his blatant belief (Kufr), has also contradicted himself! If all existence is one, who is the veiled one and who is the one who veils? Thus, one of their Shaikhs said to one of his followers: ‘Whoever tells you that there is anything other than Allah in the Universe has lied.’ The student then asked him: ‘Who then is the one who lied?’ They said to another student: ‘These are nothing but appearances.’ He said to them: ‘Are these appearances other than that, you have introduced relativity (no unity of existence!) and if they are the same, then it is as I said.’


[1] The type of Tawheed that calls for the negation of the existance of all of Allaah’s creation.

[2] Hawatith : Things that do not exist originally, but come into existence later.

[3] Madhahar : The point of manifestation. Here it means (according to the explanation of Haji Imdadullah Muhajir Makki) that the creatures are nothing but the visible manifestations of Allaah. Just like Allaah’s Asmaa al-Husnaa (Beautiful Names) are not other than Him, similarly these Hawadith are not other than Him.

[4] Aarif: a Soofi who has reached the stage of Ma’rifah, i.e. has gained knowledge through mystical means.

[5] Malfoodhat Hakeem al-Ummat (a biography of Ashraf Ali Thanvi by Muhammed Iqbal Quraishi) vol.1, p.244

[6] Mashaikh-e-Chist (Eng. Trans.) p.225. This book has been compiled in Kuliyate-Imdaadiyah (Chapter 10) Daar al-Ishaat

[7] Imdadul-Mushtaq ila Ashraful-akhlaq (Urdu) saying no.74, p.62.

[8] Maqtoobat wa-Malfoozaat Ashrafeeyah (Writings and Sayings of Ashraf Ali Thanvi), a biography by one of Thanvi’s Khaleefahs, Moulana Muhammed Shareef p.185-186.

[9] Malfoozat Hakim al-Ummat (a biography of Ashraf Ali Thanvi by Muhammad Iqbal Qurayshi), vol.1, p.251. The same belief is found in the poem of Ibn al-Faridh, which he entitled, Nudhum As-Suluuk.

[10] Mashaikh-e-Chist (Eng. Trans.) p.213.

[11] Abu Yazld bin Tayfur bin ‘Isa al-Bistami, one of the founders of Soofism hailed from Bistam, a town in the Iranian province of Khamis.

[12] Shamaaim-e-Imdaadiyah, p.35 and 36. Sai Baba used to make similar statements such as, “I am Parwardigar (Persian for God)” [The Life and Teachings of Sai Baba, p.4.]

[13] Soorah al-Hajj (22): 6.

[14] Shamaaim-e-Imdaadiyah, p.43.

[15] Irshaadul-Mulook, (Eng. Trans.)  p.11.