Fatwa of kufr upon Ismail Dehlavi
Fatwa of kufr upon Ismail Dehlavi
Fatwa of kufr upon
Ismail Dehlavi
(Forefather of the Wahhabi/AhleHadeeth/Deobandi/Tablighi Sect of Indo/Pak Subcontinent)
(d.1246AH/1830/31CE)
Imam Fadl Haq Khairabadi al Chishti (Rh) took strong objectionon Wahabbi maulvi Ismail Dehlavi on the matter of Imakn al Kidhb, Imtina’ al Nazir and on the matter of shafa’at ( intercession) of the Holy Prophet (sal allahu alayhi wa sallam)
(1) In 1240A.H (1824CE) Imam Fadl Haq Khairabadi al Chishtialong with thirteen (13) other leading scholars issued the fatwaof kufr upon Ismail Dehlavi. All these fourteen (14) scholarswere the leading students of Shah Abdul Aziz Dehlavi (Rh)
The fatwa was published in Tahqiq al Fatwa, signed by all fourteen (14) scholars:
(2) 1246 A.H: Ismail Dehlavi died in 1246 A.H/1831CE
As per the deobandi version:
“Imam Fadl Haq lamented this death and called him a great scholar by calling him Hakim [doctor] of Ummat-i-Muhammadiya (sal allahu alayhi wa sallam).”
Please note the first person to propagate this story was a man called Fadl Hasan Bihari in the book:
“al Hayāt baa’d al mamāt”
(3) 1269 AH: In 1269 A.H, Ali Ahmed Tonki Rampuri wrote a book defending the corrupt belief of Ismail Dehlavi on the matter of Imakn al Kidhb and Imtina’ al Nazir .
Imam Fadl Haq Khairabadi al Chishti refuted this book and again issued a fatwa, which was signed by thirty four (34) leading scholars of that time. This fatwa was issued in Persian and was published from Matbae Hidaya, Delhi.
This proves that even in 1269 A.H, [twenty three (23) years after the death of Ismail Dehlavi]
Imam Fadl Haq had the same stand which he had in 1240 A.Hwhile issuing the fatwa of Kufr upon Ismail Dehlavi.
Is there any door open for the deobandi story that Imam Fadl Haq praised Ismail Dehlavi in 1246 A.H?
(4) 1270 A.H: In 1270 A.H Imam Fadl Haq Khairabadi al Chishti completed his master piece Persian work and called itImtina’ al Nazir.
In this book he again proved that the statement of Ismail Dehlavi [If Allah so wishes, he can create millions like Prophet Salla allahu alaihi wa sallam) is Kufr. The great scholar alsorefuted all the possible interpretation of this statement and belief.
We see that even in 1270 A.H, Imam Fadl Haq remained steadfast upon his fatwa which he issued upon Ismail Dehlavi in1240 A.H. So where is the possibility of him praisingIsmail Dehlavi in 1246 A.H?
In the same year, 1270 A.H, Mawlānā Fadl Rasul Badayuniwrote Al mutaqad in which he not only refuted Ismail Dehlavion the matter of of Imakn al Kidhb and Imtina’ al Nazir but also the other corrupt belief of the Wahabbis.
Imam Fadl Haq wrote taqridh on this book and approved it saying:
“This book describes the true aqida and also refutes the heretical sects...”
If Imam Fadl Haq lamented the death of Ismail Dehlavi and called him a great scholar in 1246 A.H, then why is he agreeing with the fatwa of kufr upon Ismail Dehlavi in 1270 A.H?
Around 1270 A.H/ 1853 A.H, Haider Ali Tonki wrote a couplet praising Ismail Dehlavi
It reads
اتهجو عالماً بر اً تقياً وعندالله فى ذاك انتقام
(Rough Translation)
Do you ridicule a God fearing scholar; you will be retaliated for this by God
Imam Fadl Haq Khairabadi al Chishti was a fil badi shayar .He was a master poet and had high command on Arabic language
He wrote:
اتمدح جاهلاَ شر اَ شقياً تدار كم من الله انتقام
و انكر جا حداً غياَ وجحلاً شفا عة من يلو ذ به الانام
و حرم ان يؤم بشد رحل ل مزار دونه البيت الحرام
وجوز ان يقول الله كذباً وقول الكذب منقصة وذام
فجوز ان يكون نظاءرفى الكمال لمن له الفضل العظام
Rough Translation
Do you praise an ignorant, evil and a naughty person, who was revenged by the God
His stubbornness caused him to go deviated and he denied the intercession of that blessed personality, to whom the entire creation need for their salvation
And he prohibited traveling to the blessed place (the grave of the prophet, sal allahu alayhi wa sallam) which is even more blessed than bait al harām
And he said that it is possible for Allah to lie, where as lie is a defect and a flaw
And he said there is a possibility of a similar being (mithl) about him ( sal allahu alayhi wa sallam) who is perfect and has so many virtues
These couplets refute Ismail Dehlavi on the topic of Imakn al Kidhb, Imtina’ al Nazir and shafa’at. He wrote around thirty five (35) more couplets in which he has refuted the aqida ofIsmail Dehlavi.
This shows that in 1270 A.H Imam Fad Haq Khairabadi was firm on his stand which he expressed in 1240 A.H
This is just a deobandi cock and bull story which says that
Imam Fadl Haq Khairabadi al Chishti lamented the death of Ismail Dehlavi and even praised him!
Imam Fadl Haq Khairabadi al Chishti lamented the death of Ismail Dehlavi and even praised him!
Readers can see that his deobandi author has borrowed this story from another deobandi, who is famous on internet for spreadinglies.
The deobandi author is not seeking truth. Had he been seeking truth, he would have researched and studied before attacking the great scholars of ahlus sunnah wal jamah.
Look how the deobandi author attacks Shaykh Gibril.
Deobandi writes:
Deobandi writes:
Gibril Haddad wrote a review of Taqwiyat al-Iman based on its English Translation some years ago which is full of hyperbole and misinformation as a result of his bias, dishonesty, ignorance and over-reliance on the translation
Readers can see who is biased, dishonest and ignorant!!
The deobandi further writes:
His source for this and further statements is an internet article written against Deobandis.
Whatever Shaykh Gibril has mentioned is from Quran, Sunnah and authentic historical books, where as this deobandi took everything from internet or the translated works! He doesn’t even quote original Taqwiyatul Iman but its English and Arabic translation!
The deobandi author is trying to praise Ismail Dehlavi who said:
In Salah, thought of intercourse with your wife or evil temptation of adultery is better, and to think about a Shaykh or a pious person even thinking about the Holy Prophet is much worse than thinking of your own donkey or oxen." [Siraat-e-Mustaqeem, persian, p.86]
scans: Here
Let us see, what Ashraf Ali Thanvi says:
Question: [By Abdul Majid Daryabadi, disciple and Khalifa of Ashraf Ali thanvi]
Is it permissible for me to imagine you during salah for concentration?
Answer [ By Ashraf Ali Thanvi]
It is correct as long as you do not disclose this to other people” ( Hakimul Ummat page 54)
This shows the secret nature of this deobandi cult. They keep their secret teachings among themselves and do not want others to know about it!
They all love this man Ismail Dehlavi!
After all
kullu shai in yarjuhu ila aslihi
Everything returns to its origin
Abdullah Sabri Chishti
15Ramadhan al Mubarak 1432
16 Aug 2011
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Mawlānā Abul Kalam Azad writes:
“Mawlānā Muhammad Isma’il Shaheed was a classmate ofMawlānā Munawwaruddin. After the passing of Shah Abdul Aziz, when he wrote Taqwiyatul Iman and Jilaul‘Ainayn and his creed spread throughout the land, all the scholars rose up against it. Theperson who refuted these books the most was Mawlānā Munawwaruddin who wrote several books and in 1240 AH, the famous dialogue happened at the Jamia Mosque of Delhi. All the scholars of India were asked to effect a ruling [fatwa] and thereafter a fatwa was also beseeched from the Haramayn.
From his writings it is evident that initially Mawlānā Munawwaruddin tried to convince Mawlānā Isma’il and his son-in-law Mawlānā Abdul Hay and their friends and tried all means to persuade them. However, when all his attempts came to nothing, he was forced to debate and refute. The famous debate at the Jamia Mosque of Delhi was organised where on one side wereMawlānā Isma’il and Mawlānā Abdul Hay and on the other side were Mawlānā Munawwaruddin and all the scholars of Delhi.
( Ref: Azad ki kahani, page 48. Maktaba Khalil, Urdu bazaar, Lahore. Mawlana Abdur Razzaq Maleeh Abadi)
Mawlānā Makhsoos Ullah bin Shah Rafiuddin Dihlawi, Mawlānā Muhammad Musa bin Shah Rafiuddin Dihlawi, Mawlānā Fazle Haq Khairabadi (student of Shah Abdul AzizMuhaddith Dihlawi), Mufti Sadruddin Aazurdah (student of Shah Abdul Aziz MuhaddithDihlawi), Muhammad Fazle Rasool Uthmani Badayuni, Mawlānā Ahmad Saeed Naqshbandi Dihlawi, Mawlānā Rasheeduddin Dihlawi, Mawlānā Khairuddin Dihlawi,
Hakeem Sadiq Ali Khan Dihlawi (grandfather of Masih-ul-Mulk Hakeem Ajmal Khan),Mawlānā Sayyid Ashraf Ali Gulshan Abadi, Mawlānā Mukhlis-ur-Rahman Chatgami, Mawlānā Qalandar Ali Zubairi Panipati and numerous other Ulema of the Ahlu’s Sunnahrefuted these new beliefs and doctrines via speeches and writings.
They took part in this noble Jihad to protect the creed of the Ahlu’s Sunnah wal Jama’ah through their
knowledge and actions.
Hazrat Shah Makhsoos Ullah bin Shah Rafiuddin bin Shah Waliullah Muhaddith Dihlawi was asked seven questions by ‘Allama Fazle Rasool Uthmani Badayuniregarding Taqwiyatul Iman.
These questions and answers have been published by the name of Tahqeeq al-Haqeeqah from Bombay in 1267 AH.
Three of these answers are presented here.
Hazrat Shah Makhsoos Ullah Dihlawi writes:
“The answer to the first question concerning Taqwiyatul Iman – and I call it Tafwiyatul Iman (with the letter faa) – is that which I have written in a monograph refuting it namedMu’eedul Imanf.
Isma’il’s book is not only against the traditions of our family but it is against the Tawĥīd of all the Prophets and Messengers themselves! Because Prophets and Messengers are sent to teach the people and make them walk the path of Tawĥīd.
In this book however, there is no sign of that Tawĥīd nor the Sunnah of the Messengers.
Things that are claimed as Shirk and Bid’ah in this book and taught to the people have not been
labeled as such by any of the Prophets or their followers. If there is any proof otherwise,ask his followers to show it to us.
The answer to the fourth question is that the Wahabi’s book [ibn Abdu’l Wahab Najdi] was the text and this is as if it’scommentary.
The answer to the fifth point is that Shah Abdul Aziz was impaired by his poor-sight. When he heard about the book, he said that if he were not ill, he would have written a refutation similar to Tuhfa Ithna Ashariya.
It is the grace of Allah that I (Mawlānā Makhsoos Ullah) wrote a rebuttal of the commentary (Tafwiyatul Iman) by course of which the text (Kitab al-Tawĥīd) was also refuted.
My father, Shah Rafiuddin, had not seen the book but whenShah Abdul Aziz saw it and expressed his disapproval, I set out writing the refutation.
( Reference: Anwar-e-Aftab-e-Sadaqat, page 617-620. Kareem Press, Lahore – Muhammad Qadi Fazle Ahmad Ludhyanwi)
Imam Fazle Haq khairabadi (rh) wrote Tahqeeq al-Fatwa fi Ibtal al-Taghwa refuting various anti islamic belief ofMawlana Ismaeel Dehalvee.
“Mawlānā Muhammad Isma’il Shaheed was a classmate ofMawlānā Munawwaruddin. After the passing of Shah Abdul Aziz, when he wrote Taqwiyatul Iman and Jilaul‘Ainayn and his creed spread throughout the land, all the scholars rose up against it. Theperson who refuted these books the most was Mawlānā Munawwaruddin who wrote several books and in 1240 AH, the famous dialogue happened at the Jamia Mosque of Delhi. All the scholars of India were asked to effect a ruling [fatwa] and thereafter a fatwa was also beseeched from the Haramayn.
From his writings it is evident that initially Mawlānā Munawwaruddin tried to convince Mawlānā Isma’il and his son-in-law Mawlānā Abdul Hay and their friends and tried all means to persuade them. However, when all his attempts came to nothing, he was forced to debate and refute. The famous debate at the Jamia Mosque of Delhi was organised where on one side wereMawlānā Isma’il and Mawlānā Abdul Hay and on the other side were Mawlānā Munawwaruddin and all the scholars of Delhi.
( Ref: Azad ki kahani, page 48. Maktaba Khalil, Urdu bazaar, Lahore. Mawlana Abdur Razzaq Maleeh Abadi)
Mawlānā Makhsoos Ullah bin Shah Rafiuddin Dihlawi, Mawlānā Muhammad Musa bin Shah Rafiuddin Dihlawi, Mawlānā Fazle Haq Khairabadi (student of Shah Abdul AzizMuhaddith Dihlawi), Mufti Sadruddin Aazurdah (student of Shah Abdul Aziz MuhaddithDihlawi), Muhammad Fazle Rasool Uthmani Badayuni, Mawlānā Ahmad Saeed Naqshbandi Dihlawi, Mawlānā Rasheeduddin Dihlawi, Mawlānā Khairuddin Dihlawi,
Hakeem Sadiq Ali Khan Dihlawi (grandfather of Masih-ul-Mulk Hakeem Ajmal Khan),Mawlānā Sayyid Ashraf Ali Gulshan Abadi, Mawlānā Mukhlis-ur-Rahman Chatgami, Mawlānā Qalandar Ali Zubairi Panipati and numerous other Ulema of the Ahlu’s Sunnahrefuted these new beliefs and doctrines via speeches and writings.
They took part in this noble Jihad to protect the creed of the Ahlu’s Sunnah wal Jama’ah through their
knowledge and actions.
Hazrat Shah Makhsoos Ullah bin Shah Rafiuddin bin Shah Waliullah Muhaddith Dihlawi was asked seven questions by ‘Allama Fazle Rasool Uthmani Badayuniregarding Taqwiyatul Iman.
These questions and answers have been published by the name of Tahqeeq al-Haqeeqah from Bombay in 1267 AH.
Three of these answers are presented here.
Hazrat Shah Makhsoos Ullah Dihlawi writes:
“The answer to the first question concerning Taqwiyatul Iman – and I call it Tafwiyatul Iman (with the letter faa) – is that which I have written in a monograph refuting it namedMu’eedul Imanf.
Isma’il’s book is not only against the traditions of our family but it is against the Tawĥīd of all the Prophets and Messengers themselves! Because Prophets and Messengers are sent to teach the people and make them walk the path of Tawĥīd.
In this book however, there is no sign of that Tawĥīd nor the Sunnah of the Messengers.
Things that are claimed as Shirk and Bid’ah in this book and taught to the people have not been
labeled as such by any of the Prophets or their followers. If there is any proof otherwise,ask his followers to show it to us.
The answer to the fourth question is that the Wahabi’s book [ibn Abdu’l Wahab Najdi] was the text and this is as if it’scommentary.
The answer to the fifth point is that Shah Abdul Aziz was impaired by his poor-sight. When he heard about the book, he said that if he were not ill, he would have written a refutation similar to Tuhfa Ithna Ashariya.
It is the grace of Allah that I (Mawlānā Makhsoos Ullah) wrote a rebuttal of the commentary (Tafwiyatul Iman) by course of which the text (Kitab al-Tawĥīd) was also refuted.
My father, Shah Rafiuddin, had not seen the book but whenShah Abdul Aziz saw it and expressed his disapproval, I set out writing the refutation.
( Reference: Anwar-e-Aftab-e-Sadaqat, page 617-620. Kareem Press, Lahore – Muhammad Qadi Fazle Ahmad Ludhyanwi)
Imam Fazle Haq khairabadi (rh) wrote Tahqeeq al-Fatwa fi Ibtal al-Taghwa refuting various anti islamic belief ofMawlana Ismaeel Dehalvee.
The fatwa of Kufr was issued on Mawlana Isameel dehalvee and his book taqwiyatul Iman :
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Tahqeeq al-Fatwa fi Ibtal al-Taghwa was signed by 17(seventeen) leading scholars of Ahlus Sunnah wal jamah.
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Imam Ahmed Raza Khan
Ismail Dehalvi passed away many years before Imam Ahmed Raza Khan's (ra) time. Therefore, although Imam Ahmed Raza wrote in his book refuting the writing of Ismail Dehalvi that some of Dehalvi's writings were of kufr; he did not pass kufr fatwa on the Ismail Dehalvi becauseDehalvi was deceased (dead) and Ismail Dehalvi could obviously not write defence or explanation of himself.
Many had written against the `Ulama' of Deoband (forefathers of this school) prior to him, such as: -
Mawlânâ Fadl al-Haqq Khayrabâdî (rh) in"Tahqîqul-Fatâwâ"
Hadrat Fadl al-Rasûl Badayûnî (rh) in "Sayful-Jabbâr" and many other Sunni scholars.
In fact, Ala Hadrat (rh) had not yet been born when these were written!
Imam Fazle Haq khairabadi (rh) wrote: Tahqeeq al-Fatwa fi Ibtal al-Taghwa
Imam Ahmed Raza Khan was born on 10th Shawwal 1272 AH (June 14, 1856 AD)
Ismaill Dehalvi (died 1246 AH-1830/31CE)
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more info
Wahhabi/Deobandi:
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Watch ^video in Urdu: Here
listen carefully from 0:27:00
Imam Fazal e Haq Khairabadi (RA)
(d.1861AD)
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listen carefully from 0:27:00
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