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"The individuals who are able to dispel the obscurities of the ego in order to make their reason strong, such individuals are called "the virtuous by knowledge".
Shah Waliullah Dehlawi (born 21 February 1703 Moza Phalat, Delhi, died 20 August 1762 Delhi) was an Islamic scholar, muhaddith reformer, historiographer, bibliographer, theologian, and philosopher.
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These words are being written in reply to the verbal message sent by you. I have been asked (by you) to tell (you) about suppression of the rebellion of Jats in the environs of Delhi.
The fact is that this recluse (meaning himself) has witnessed in the occult world the downfall of the Jats in the same way as that of the Marhatahs. I have also seen it in a dream that Muslims have taken possession of the forts and the country of the Jats, and that Muslims have become masters of those forts and that country as in the past. Most probably, the Ruhelas will occupy those Jat forts. This has been determined and decided in the most secret world. This recluse has not the shadow of a doubt about that. But the way that victory will be achieved is not yet clear. What is needed is prayers from those special servants of Allah who have been chosen for this purpose.
…But keep one thing in your mind, namely, that the Hindus who are apparently in your’s and your government’s employ, are inclined towards the enemies in their hearts. They do not want that the enemies be exterminated. They will try a thousand tricks in this matter, and endeavour in every way to show to your honour that the path of peace is more profitable.
Make up your mind not to listen to this group (the Hindu employees). If you disregard their advice, you will reach the height of fulfilment. This recluse knows of this (fulfilment) as if he is seeing it with his own eyes.
Its highest degree of eloquence, which is beyond the capacity of a human being. However, since we come after the first Arabs we are unable to reach its essence. But the measure which we know is that the employment of lucid words and sweet constructions gracefully and without affectation that we find in the Tremendous Qur’an is to be found nowhere else in any of the poetry of the earlier or later peoples.
Professor S.A.A. Rizvi gives some graphic details of this dream described by Shah Waliullah himself in his Fuyûd al-Harmayn which he wrote soon after his return to Indian in 1732: “In the same vision he saw that the king of the kafirs had seized Muslim towns, plundered their wealth and enslaved their children. Earlier the king had introduced infidelity amongst the faithful and banished Islamic practices. Such a situation infuriated Allah and made Him angry with His creatures. The Shah then witnessed the expression of His fury in the mala’ala (a realm where objects and events are shaped before appearing on earth) which in turn gave rise to Shah’s own wrath. Then the Shah found himself amongst a gathering of racial groups such as Turks, Uzbeks and Arabs, some riding camels, others horses. They seemed to him very like pilgrims in the Arafat. The Shah’s temper exasperated the pilgrims who began to question him about the nature of the divine command. This was the point, he answered, from which all worldly organizations would begin to disintegrate and revert to anarchy. When asked how long such a situation would last, Shah Wali-Allah’s reply was until Allah’s anger had subsided… Shah Wali-Allah and the pilgrims then travelled from town to town slaughtering the infidels. Ultimately they reached Ajmer, slaughtered the nonbelievers there, liberated the town and imprisoned the infidel king. Then the Shah saw the infidel king with the Muslim army, led by its king, who then ordered that the infidel monarch be killed. The bloody slaughter prompted the Shah to say that divine mercy was on the side of the Muslims.”