Intro
Shah Wali Ullah is considered as the Mujadid of the 12 century by Ahmadi sources. He was a Hanafi scholar, in fact, the only version of Islam that was allowed in the Mughal and Ottoman Empire was the Hanafi school of thought and Sufi-ism. Shia-ism was essentially banned and suppressed. Iran was the only Shia state at that time. His father worked on the famous “”Fatawa ‘Alamgiri””, which was used extensively in the Ottoman and Mughal Empire.
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Shah Wali Ullah on 4:159 and the return of Esa (As)
My friends over at the cult.info blog collected this reference, it hasn’t been verified yet.
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Fath ur Rahmān Fee Tarjumatul Qur’ān, 4:159:

“None of the People of the Book will remain without believing in him before he dies and Jesus will remain a witness unto them” [exegetical note] “The Jews present at the time of the descent of Jesus Christ will definitely believe in him.”

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Farhan Khan, “With love to Ahmadi’s”, page 79
12th Century Shah Wali Ullah

In his book Al-Musawwa Sharh al-Muwatta‟, a commentary on the famous book of Islāmic law by Imām Mālik, under the section “The Ruling of the Khawārij, the Jahmiyya and their likes”((Note: The Khawārij and the Jahmiyya were two deviant sects of Islām which no longer exist today as viable groups. Notice that Shah Wali Allah rejects the continuation of prophethood in a chapter about deviant groups of Islām.))), Shah Wali Allah al-Dehlawi writes:

وكذلك من قال ف الش خٌ نٌ أب بكر وعمر مثلًَ ل سٌا من أهل الجنة مع تواتر الحد ثٌ ف بشارتهما أو قال: ان النب -صلى عل هٌ وسلم-
خاتم النبوة ولكن معنى هذا الكلَم أنه لَ جٌوز أن سٌمو بعده أحد بالنب ،ً وأما معنى النبوة وهو كون الإنسان مبعوثاً من تعالى إلى الخلق
مفترض ال اعة معصوماً من الذنوب ومن البقاء، على الخ أ ف مٌا رٌى فهو موجود ف الْئمة بعده ، فذلك هو الزند قٌ . وقد اتفق جماه رٌ
المتأخر نٌ من الحنف ةٌ والشافع ةٌ على قتل من جٌري هذا المجرى و أعلم

Similarly, whoever claims concerning the two shaykhs [Abu Bakr and „Umar] for example that they are not [to be] the inhabitants of Paradise, even though it is mass narrated in the hadīth that they were given the good news [of entering Paradise]; or whoever states that the Prophet is the seal of Prophethood, but that this term means that no one after him can be named a “prophet”, and that as for that meaning of prophethood which is [a human sent by Allah to the people, obedience to whom is required, protected from sins and remaining in error] that, this (meaning of) prophethood can still be found in the leaders of the Community after him; then this person is a heretic (zindīq). Furthermore, the majority of the later Hanafī and Shāfi’ī scholars are unanimous in agreement that such a person deserves capital punishment, and Allah knows best.
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Shah Wali Ullah on Prophethood, from Ahmadi’s
Ahmadi sources quote Shah Wali Ullah, however, they give no context
https://www.alislam.org/articles/important-references-khatam-e-nabuwwat/(Tafheemati Ilahiyyah pg. 53)
‘The meaning of the Holy Prophet being the Khataman Nabiyeen is that there shall not now appear a person whom God may appoint with a new Law for mankind, that is to say, there shall be no prophet who shall come with a new Law.’

‘There cannot be an independent prophet after the Holy Prophet, peace and blessings of Allah be upon him, who is not his follower and his adherent.’ (Al Khairul Katheer: pg 111)

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Razi with Ahmadi answers recently posted this defense, however, it seems dubious
Al-Khair ul Kathir, pages 236-237

“”The reality (is that) the Promised Messiah is to have the light and image of the Holy Prophet (saw) in him. Many people think that the Promised Messiah will be an ordinary person from the Ummah. This is not true. he will be the true embodiment of the name of the Holy Prophet (saw) and his true copy. How can he be compared with an ordinary Muslim.” 

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The prophethood ruling from Fatawa ‘Alamgiri
See, “Finality of Prophethood” by Abul A’la Maududi, https://luk.tsipil.ugm.ac.id/kmi/off/Islam/gapai/finality.html and https://www.bahaiawareness.com/kns.html

In Fatawa-i-Alamgiri which was compiled by the eminent scholars of the Indian sub-continent at the command of Aurangzeb Alamgir, in the 12th century Hijri, it is recorded:

“A man who does not regard Muhammed (PBUH) as the final Prophet of God, is not a Muslim, and if such a man claims to be a messenger or prophet of God, he shall be proclaimed an apostate.” (Vol. 2, p. 263).
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Imam Abu Hanifa on the end of prophets
A man in the time of Imam Abu Hanifa (80 A.H.-150 A.H.) laid claim to Prophethood and said “Let me show you the proofs of my prophethood.” The great Imam thereupon warned the people: “Anyone who asks of this man the credentials of prophethood, shall become an apostate, for the Prophet of God (pbuh) has explicitly declared: “No prophet will come after me.” (Manaqib al-Imam-i-Azam Abi Hanifa, Ibn Ahmad al-Makki, Vol. I, p.161, published in Hyderabad, India, 1321 A.H.)

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Links and Related Essay’s

The Mushrikun Mujadidds

https://en.wikipedia.org/wiki/Shah_Waliullah_Dehlawi

Conclusion of the 14th Century and A Moment of Reflection for the Muslims

 

  1.  Siddiqa, Ayesha. “Peace in Afghanistan.” (2019): 703-710. “The first significant name is Shah Waliullah (1703–62), a Hanafi scholar,”
  2. ^ Shahid, Amir Khan. “DISPLACEMENT OF SHAH WALIULLAH’S MOVEMENT AND ITS IMPACT ON NORTHERN INDIAN MUSLIM REVIVALIST THOUGHTS. Journal of the Research Society of Pakistan 51.2 (2014). “It would not be out of context to cite a reference of Shah Abdul Aziz (1746-1824) which is provided by Manazar Ahsan Gilanithat someone enquired from Shah Waliullah whether the Shias were kafir. He maintained the different viewpoints among the Hanafi School of thought on the subject. The man was not satisfied and urged Shah Waliullah to give his own opinion. While getting the same answer he went away filled with rage…”
  3. ^ Mohammad Sharif Khan, Mohammad Anwar Saleem (1994). Muslim Philosophy and Philosophers. Ashish Publishing House – APH Publishing. p. 25. ISBN 9788170246237.
  4. ^ http://www.encyclopedia.com/doc/1G2-2506300051.html
  5. ^ Kunju, Saifudheen (2012). “Shah Waliullah al-Dehlawi: Thoughts and Contributions”: 1. Retrieved 5 April 2015.
  6. ^ Jump up to:a b Abbas, Mohammad. “Shah Waliullah and Moderation”. Islamic Research Foundation International, Inc. Islamic Research Foundation International, Inc. Retrieved 5 April 2015.
  7. ^ Jump up to:a b c A.C. Brown, Jonathan (2014). Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet’s Legacy. Oneworld Publications. p. 28. ISBN 978-1780744209.
  8. ^ Anil Chandra Banerjee. “Two Nations: The Philosophy of Muslim Nationalism”. Books.google.co.in. p. 44. Retrieved 2016-01-21.
  9. ^ Khaled Ahmed, “Sectarian War”, pp. 12 – 14, Oxford University press, (2012).
  10. ^ S. A. A. Rizvi, “Shah Waliullah and His Times”, pp. 249 – 256, Ma’rifat Publishing House, Canberra, (1980).
  11. ^ S. A. A. Rizvi, “Shah Waliullah and His Times”, p. 227, Ma’rifat Publishing House, Canberra, (1980).
  12. ^ S. A. A. Rizvi, “A Socio-Intellectual History of Isna Ashari Shi’is in India”, Vol. 2, pp. 55–60, Mar’ifat Publishing House, Canberra (1986).
  13. ^ Zaheen, “Shi’ism in Kashmir, 1477–1885”, International Research Journal of Social Sciences, Vol. 4(4), 74–80, April (2015).
  14. ^ Gazetteer of the Multan District, p. 120, (1924).
  15. ^ “Biography : Shah Waliullah (RA)”. Darul Ihsan Islamic Services Centre. Darul Ihsan Islamic Services Centre. Retrieved 5 April 2015.
  16. ^ Jump up to:a b c d e “Shah Wali Allah (Qutb al-Din Ahmad al-Rahim) (1703-62)”. Muslim Philosophy. Retrieved 5 April 2015.
  17. ^ “Shah Wali Allah”. Center for Islamic Sciences. Center for Islamic Sciences. Retrieved 5 April 2015.
  18. ^ K.J. Ahmed, Hundred Great Muslims, Library of Islam, 1987.

——K.J. Ahmed, Hundred Great Muslims, Library of Islam, 1987.
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