Shaykh Shah Ismail Dehalvi Claimed By Deobandis And Wahhabis Indicated All/Most Muslims Are Polytheists.

[MuhammedAli]

Introduction:

It is widely believed by Muslims; Shaykh Ismail Dehalvi was influenced by Shaykh Muhammad Ibn Abdul Wahhab of Najd. During a discussion Deobandi brother accused Mufti Ahmad Yar Khan Naeemi (rahimullah) of being dishonest and to said Mufti Naeemi (rahimullah) considers Deobandis as Wahhabis yet our scholars have declared Shaykh Muhammad Ibn Abdul Wahhab Khariji and heretic. We do not follow him therefore he is decieving public. My response was that originally: Shaykh Rasheed Ahmad Gangohi issued pro-Wahhabi fatwah, saying beliefs of Wahhabi movement were good. It was Shaykh Khalil Ahmad Saharanpuri and Shaykh Hussain Ahmad Madani gave negative verdicts regarding Shaykh of Najd. Then Shaykh Manzoor Ahmad Naumani gave pro-Wahhabi judgment. In all honesty the verdict of Deobandism regarding Shaykh of Najd is divided and official position on Najdi Shaykhs preaching is: Choose position based on envoriment. A course of action Shaykh Ilyas Ghuman also suggested to his students in one of lectures. I reasoned Wahhabi label for Deobandi’s is based on two reasons: i) Due to conformity of understanding of Tawheed and Shirk, ii) and Shaykh Ismail Dehalvi being influenced by Shaykh of Najd’s preaching. He asked me to cite a example of belief in which Shaykh Ismail Dehalvi was influenced by Shaykh of Najd. After just one piece of evidence was presented, i.e. majority of Muslims is Mushrik, the discussion changed toward what Shaykh Ismail Dehalvi actually believed. Note the contention Shaykh Ismail Dehalvi was influenced heavily by Shaykh of Najd was reasoned in footnote one of this article.

Important Information About Content Of Article:

If any part of a sentenced is crossed out it is to indicate that original does not say or allude to this hence crossed out. At times such places would be corrected by me and the correction would appear in green. Blue writing in (black brackets) is where I have inserted one part of Hadith into another to convey accurate meaning of Hadith.

Most Are Mushrik According To Ibnul Wahhab And Shaykh Dehalvi:

Shaykh al-Najd wrote: "And I inform you about myself - I swear by Allah whom there is none worthy to worship except Him - I have sought knowledge and those who knew me believed that I had knowledge while I did not know the meaning of La Ilaha illa Allah at that time and did not know the religion of Islam before this grace that Allah favored. As well as my teachers (Mashayikh) no one among them knew that. And if someone from the scholars of al-'Aridh (the lands of Najd and surrounding areas) claims that he knew the meaning of La Ilaha illa Allah or knew the meaning of Islam before this time, or claims on behalf of his teachers that someone from them knew that, then he has lied and said falsehood and deceived the people and praised himself with something he does not possess." [Ref: al-Durar al-Saniyyah, 10/51, Translation by, Abu Sulayman, here.] Shaykh of Najd says no one beside him knew meaning of la ilaha il-Allah. Implication of which is that Shaykh believes everyone is Mushrik or atleast vast majority of people of Arabia were Mushrik at the time of Shaykh of Najd. And Shaykh of Najd and those who follow his teachings believe in ‘true’ Tawheed and ‘truly’ have understood Shirk. Therefore natural conclusion is Shaykh of Najd believes majority is Mushrik and those who believe him – minority – were Muwahideen. Coming to teaching of Shaykh Ismail Dehalvi; Shaykh Dehalvi writes: “First one should listen to is; a lot of Shirk is spreading amongsts people and pure Tawheed is rare. Yet most people do not understand the meaning of Tawheed and Shirk and claim to have Eman (i.e. faith) but in reality are caught in Shirk. So firstly meaning of Tawheed and Shirk should be understood so good and bad from perspective of Quran and Hadith can be known.One should listen, that most people in time of their hardship call upon Pirs and Prophets, Imams and matyrs, angels and fairies, and seek from them their desired, and vows for them, and for fullfilment of their needs give Nazr and Niaz, and for the dispelling of evil attributes their sons to them. One (from amongst polytheistic masses) names his son Abdul Nabi, one Ali Baksh, one Hussain Baksh, one Peer Baksh, one Madar Baksh, one Salar Baksh, one Ghulam Mohy Al-Din, one Ghulam Mohayn Al-Din, and to ensure their survival (of their sons) one keeps hair-lock in name of so, and one wears bracelet/neclace, one dresses up in particular clothes, one puts a chain (around the wrist), one dedicates an animal for someone, one invokes in time of difficulty, one takes an oath (of by name of human) in discussions, conclusion – all that which the Hindus enact for their idols so do these masquerading Muslims enact for saints, Prophets, leaders (i.e. Imams), Matyrs, angels and fairies. And yet continue to claim to be Muslims, subhan-Allah, (from) this face, and such a claim (of being Muslim), honourable Allah truthfully said in chapter Yusuf: "And most of them believe not in Allah except while they associate others with Him." [Ref: 12:106] Meaning most people who claim to have Iman they are caught-up in Shirk. Then if there was someone to explain to them and says to them, you claim to have Eman and engage in actions of Shirk, so why do you combine these two paths (of Tawheed and Shirk)? They respond to him: ‘We do not committ Shirk but we make apparent our creed about Prophets and Awliyah. We would have been polytheists if we had taken these Prophets, Awliyah, Pir, Matyrs,as equals with Allah. This we don’t believe but we believe they are Allah’s subjects and His creation. And He has granted them power of excercising authority. With His will they exercise in world authority and invoking them is like invoking Allah, and seeking help from them is like seeking help from Him. These people are beloved to Allah as such they can do as they please and they are our intercessors and representatives in His court. To find them is to find God. And to invoke them is to gain nearness of Allah. And more we believe in them that much more we get closer to Allah.’ And they utter such type of none-sense.” [Ref: Taqwiyatul Iman, Page 7/8, here.] It seems Shaykh Dehalvi spelt out what Shaykh of Najd said in slight of words. Shaykh Dehalvi said Tawheed is rare and most people do not understanding meaning of Tawheed which is characterised by la ilaha il-Allah. And most people claim to have Iman but in reality have fallen into Shirk. Implications of this is exactly in accordance with what Shaykh of Najd believed; majority is Mushrik, and minority who believes as Shaykh Dehalvi believes are upon Tawheed and Muslim.

Argument In Defence Of Shaykh Dehalvi:

Deobandi argued word akthar (اکثر) is used in following meanings; frequent, very much, great many, most, often, and generally, here. He also referrenced Darus Salam Published, English version of Taqwiyatul Iman in which disputed word was translated to mean ‘many’, here. He argued therefore the following should be translated: “First one should listen to is; a lot of Shirk is spreading amongsts people and pure Tawheed is rare. Yet generally do not understand the meaning of Tawheed and Shirk and claim to have Eman (i.e. faith) but in reality are caught in Shirk.” Of course if this translation is correct then his point will be established that Shaykh Dehalvi did not believe most/majority of Muslims are/were Mushriks during his life time. I replied: First of all the word ‘generally’ means commonly, predominantly. Something which isn’t generally available is predominantly unavailable, commonly not available so you loose the argument. Secondly the word nayab (نایاب) in Urdu is used in the following meanings; rare, unprocurable, unobtainable, not available, scarce, and precious, here. If something is rare/scarce then it means its not widely available and Shaykh stated Tawheed is scarce/rare therefore naturally Shirk is in majority. Hence in context of nayab (نایاب) word akthar (اکثر) can only mean most/majority and even if you use translate it with generally the meaning of predominantly/commonly is part of it.

Argument From Tawheed Is Precious To Muslims:

He argued saying; word nayab (نایاب) is in meaning of precious and therefore it should be translated to mean: “First one should listen to is; a lot of Shirk is spreading amongsts people and pure Tawheed is precious. Yet generally do not understand the meaning of Tawheed and Shirk and claim to have Eman (i.e. faith) but in reality are caught in Shirk.” He argued: Tawheed is precious because it is corner stone of Islam and Iman of a Muslim therefore it is correct translation. I replied: It is true that Tawheed is fundamental belief without which every belief and every action will be rejected and Shirk invalidates Islam. Contention is did Shaykh Ismail Dehalvi mean precious in sense you explained it! Granted nayab can mean precious but reciousness of something can also be associated with rareness. In English word precious in its adjective form is used to mean rare. And same is true in case of Urdu when it is said; this manuscript is nayab. The Nayab-ness, or preciousness, of manuscript could be due to its rarity. Anyhow we need to see if this is what the author intended in the statement.

The Referrenced English Translation And My Take On It:

The translation you referrenced has translated the disputed part as: “Polytheism is generally widespread among the people and the concept of monotheism is in scarcity. Many people who claim to be bearers of faith do not understand meanings of Tawheed and Shirk.” [Ref: Taqwiyatul Iman, English version, by Darus Salaam, Page25, here.] They translated the word nayab (نایاب) to mean scarce and this boils down to mean word akthar (اکثر) means majority/most. If in their translation scarce is right translation then many does not need to be wrong because it is quite possible that translator used many to mean majority because in English many can be used for majority, here, and this would support my assertion. It is not unlikely that translator intended many in meaning of majority because right after chapter 2 of Quran verse106 he translated akthar (اکثر) to mean majority: “Those who profess to have faith in Allah while their actions reeking of polytheism: It means the majority (i.e. akthar) of people who out-wardly profess to have faith in Allah are in fact entangled in quagmire of polytheism.” [Ref: Taqwiyatul Iman, English version, by Darus Salaam, Page25, here.] At minimum: If many in meaning of; multitude, large quantity, without meaning of majority is correct then scarce is wrong. And if scarce is right then many without meaning of majority is wrong. Now translator has translated aksar in meaning of majority and has conveyed the meaning Muslims in majority are caught up in Shirk. This does indicate that at the very least according to translator majority of Muslims are guilty of Shirk and don’t understand what Tawheed and Shirk is.

Natural Meaning Of Statement, Taweel, And New Strategy:

The natural meaning of what Shaykh Ismail Dehalvi wrote agrees with what the translator conveyed. And meaning which you’re attempting to drive from it is forced but there is a degree of uncerntaintity which isn’t enough to cast doubt on the natural meaning but enough introduce a weak Taweel. I want to move away from the linguistic argument and move to historical context.

Historical Context Of Taqwiyatul Iman And The Present:

Historically Shaykh Dehalvi wrote Taqwiyatul Iman against majority of Muslim population of subcontinent. Even at present beliefs and practices which he declared to be polytheistic are/were held by vast majority of Muslims of subcontinent. Deobandism and Ahle-Hadithism originated due to him and they are still a minority in Pakistan, India, Afghanistan, and in Bangladesh. Entire Taqwiyatul Iman is targetting beliefs and practices of vast majority of orthodox Muslims and proof you need to continue reading the entire quoted material and then connect info with current and than reality and if you’re truthful in your judgment you will come to conclusion which I have already: “One should listen, that most people in time of their hardship call upon Pirs and Prophets, Imams and matyrs, angels and fairies, and seek from them their desired, and vows for them, and for fullfilment of their needs give Nazr and Niaz, and for the dispelling of evil attributes their sons to them. One (from amongst polytheistic masses) names his son Abdul Nabi, one Ali Baksh, one Hussain Baksh, one Peer Baksh, one Madar Baksh, one Salar Baksh, one Ghulam Mohy Al-Din, one Ghulam Mohayn Al-Din, and to ensure their survival (of their sons) one keeps hair-lock in name of so, and one wears bracelet/neclace, one dresses up in particular clothes, one puts a chain (around the wrist), one dedicates an animal for someone, one invokes in time of difficulty, one takes an oath (of by name of human) in discussions, conclusion – all that which the Hindus enact for their idols so do these masquerading Muslims enact for saints, Prophets, leaders (i.e. Imams), Matyrs, angels and fairies. And yet continue to claim to be Muslims, subhan-Allah, (from) this face, and such a claim (of being Muslim), honourable Allah truthfully said in chapter Yusuf: "And most of them believe not in Allah except while they associate others with Him." …” [Ref: Taqwiyatul Iman, Page 7/8, here.] He replied: On historical basis, if Barelwism was majority, then it can be implied that Shaykh Dehalvi was writing about majority of Muslim nation of sub-continent but it isn’t obvious as you claim. Your point that Barelwism during his time held position of majority is debatable because in the context of word nayab (نایاب) it is said; Shirk is spreading and Tawheed is nayab: “First one should listen to is; a lot of Shirk is spreading amongsts people and pure Tawheed is nayab.” If Shirk is already spread and Tawheed is rare then Shirk doesn’t need to spread. Statement of Shaykh is based on fact that Muslims are Muwahideen and Shirk is beginning to spread in them. Therefore akthar (اکثر) means many and not most/majority.

Responding To Argument Tawheed Was There And Shirk Was Spreading:

I replied: Urdu version of Taqwiyatul Iman published by Darus Salam, page 41, modern rendering by Maulvi Ghulam Rasool Mehr, here, records statement: “Aam tor par logoon mein Shirk pehla huwa heh. Tawheed nayab hay.” Translates to mean: “Polytheism has generally spread amongst people. Tawheed is rare.”  General spread of something denotes meaning of majorly spread. Alternative translation would be: “Polytheism is widepsread amongst people. Tawheed is rare.” Both translation convey meaning of polytheism being the order of day and Tawheed being scarce. English translation which you referrenced earlier has words: “Polytheism is generally widespread among the people and the concept of monotheism is in scarcity. Many people who claim to be bearers of faith do not understand meanings of Tawheed and Shirk.” [Ref: Taqwiyatul Iman, English version, by Darus Salaam, Page25, here.] It does not say will be scarce which establishes Shaykh believed or at the very least people who share belief of Shaykh Dehalvi believe that Shaykh wrote Tawheed is nayab in his life time. Implication of which is he believes Tawheed was actually already nayab. It negates your assertion that he considered Muslims as Muwahideen. Also Shaykh Dehalvi wrote: “… Shirk logoon mein bhot pehal raha heh, aur asal Tawheed nayab, lekin …” Tranlates to mean: “… a lot of Shirk is spreading amongsts people and pure Tawheed is rare …”  Asal means actual, real, genuine, and pure. If pure Tawheed is nayab then which Tawheed is established? Fake-Tawheed, Tawheed combined with Shirk! And he then goes on to highlight the Shirk of Muslims who don’t know Tawheed, nor understand Shirk: “One should listen, that most people in time of their hardship call upon Pirs and Prophets, Imams and matyrs, angels and fairies, and seek from them their desired, and vows for them, and for fullfilment of their needs give Nazr and Niaz, and for the dispelling of evil attributes their sons to them. One (from amongst polytheistic masses) names his son Abdul Nabi, one Ali Baksh, one Hussain Baksh, one Peer Baksh, one Madar Baksh, one Salar Baksh, one Ghulam Mohy Al-Din, one Ghulam Mohayn Al-Din, and to ensure their survival (of their sons) one keeps hair-lock in name of so, and one wears bracelet/neclace, one dresses up in particular clothes, one puts a chain (around the wrist), one dedicates an animal for someone, one invokes in time of difficulty, one takes an oath (of by name of human) in discussions, conclusion – all that which the Hindus enact for their idols so do these masquerading Muslims enact for saints, Prophets, leaders (i.e. Imams), Matyrs, angels and fairies. And yet continue to claim to be Muslims, subhan-Allah, (from) this face, and such a claim (of being Muslim), honourable Allah truthfully said in chapter Yusuf: "And most of them believe not in Allah except while they associate others with Him." …” [Ref: Taqwiyatul Iman, Page 7/8, here.] In reality he doesn’t believe they are Muwahideen in purest sense he believes they are following Tawheed contaminated with Shirk which he explicitly stated: “Then if there was someone to explain to them and says to them, you claim to have Eman and engage in actions of Shirk, so why do you combine these two paths (of Tawheed and Shirk)? They respond to him: …” [Ref: Taqwiyatul Iman, Chapter (1) Explanation Of Tawheed And Shirk, Page 7/8, here.] And Shaykh Muhammad Ibn Abdul Wahhab too stated in his pamphlet size booklet published as Qawaid al-Arba that polytheists in reality affirmed aspect of Tawheed while mixing it with Shirk. Shaykh Ismail Dehalvi basicly put the implications of first three principles of Qawaid al-Arba, in his own words.[1] Your point does not prove that Shaykh believed Muslims were true Muwahideen but only points that Shaykh believed Muslims had elements of Tawheed mixed with Shirk and more Shirk is creeping into their already Shirki beliefs/practices.

Change Of Battle Field Once Again:

He wanted to respond but I stopped him and asked I would like to continue. I continued: I just want to ask you something before I continue: You agree all the beliefs/practices which Shaykh Dehalvi deemed polytheistic were of majority at least during his life time? He replied: It is debatable. I enquired: So you believe the Sufism/Barelwism became majority after his life time? He replied: Well it would seem so, in light of his following statement that the the current majority is result of missionary activity of Barelwis: “… a lot of Shirk is spreading amongsts people and pure Tawheed is nayab.” I replied: What if I can prove clearly that Shaykh Dehalvi believed Muslims of his time were all polytheists and Kafirs who returned to religion of their forefathers. Will you then accept Shaykh Dehalvi believed majority of Muslims, except those who followed his teaching, were Mushrik/Kafir? He said: If it can be established with clear evidence I would have no objection.

Every Momin And Every Muslim Is Dead Only The Worst Kafirs Remain:

I referrenced him the following portion, Shaykh Dehalvi writes: “Muslim mentions and quotes: “Aisha reported: I heard Allah's Messenger as saying: The (system) of night and day would not end until the people have taken to the worship of Lat and Uzza. I said: Allah's Messenger, I think when Allah has revealed this verse: "He it is Who has sent His Messenger with right guidance, and true religion, so that He may cause it to prevail upon all religions, though the polytheists are averse (to it)" (9:33), it implies that is going to be fulfilled. Thereupon he said: It would happen as Allah would like. Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers.” [Ref: Muslim, B41, H6945] Meaning which honorable Allah (subhanahu wa ta’ala) stated in Surah Tawbah that He sent His Messenger (sallallahu alayhi wa aalihi was’sallam) with guidance and true religion to make it dominate/victorious over all religions even if the polytheists dislike it. Honorable Aisha (radiallah ta’ala anha) understood that this true religion will remain till the day of judgment. Honorable (Prophet sallallahu alayhi wa aalihi was’sallam) said its domination will be established as much as Allah (subhanahu wa ta’ala) will wish. Then Allah (subhanahu wa ta’ala) himself will send a wind which will take the life of all good people i.e. in whose hearts there is even tiniest faith, will die and only those people will remain in whom there is no goodness. Meaning those who would not have no respect for Allah (subhanahu wa ta’ala) nor desire to walk on the prophetic path. In fact they will revert to practices of their forefathers. This way they will fall into Shirk because most forefathers of old have been polytheist and foolish. Any who will walk on their path and adopt their customs will become polytheist. From this Hadith it is learnt that near the end of time Shirk of ancients will establish itself and it happened as Messenger of God said. Meaning like the Muslims behave polytheisticly with their Prophets, saints, Imams, and martyrs in the same way ancient polytheism is spreading. And (Muslims) believe in idols of Kafirs and act on their customs, like consulting a Brahmin (i.e. Hindu-Priest) …”[2] [Ref: Taqwiyat ul-Iman, Shah Ismail Dehalvi, Page62/63, here] I said to him; brother Shaykh Dehalvi believes the cold musky wind has already blown and people of Iman/Islam all have died. He replied: Brother you have assumed that death of Muslims with grain worth of faith means there is no degree of faith less then that. Shaykh means that only little faith have remained. I replied: Brother Ahadith make it clear that the wind which will blow will take life of every Momin and every Muslim: “… and the milch sheep would give so much milk that the whole family would be able to drink out of that and at that time Allah would send a pleasant wind which would soothe (people) even under their armpits, and would take the life of every Momin and every Muslim (i.e. فَتَقْبِضُ رُوحَ كُلِّ مُؤْمِنٍ وَكُلِّ مُسْلِمٍ) and only the wicked would survive who would commit adultery like asses and the Last Hour would come to them.” [Ref: Muslim,  B041, H7015, here] And this Hadith is also recorded in Sunan Ibn Majah, here. I said: Brother Shaykh Dehalvi believed Momins and Muslims are dead. Natural meanin implication of which is he along those who followed him and everyone else in his time and thereafter are Kafirs of worst type. If we believe what the Messenger said then Shaykh Dehalvi not only made Takfir of entire Ummah but himself and those who followed him. I continued: Of course Shaykh Dehalvi doesn’t believe he and those who follow him are Mushrikeen/Kafir because he believes he knows Tawheed and understands Shirk like his followers. Shirk by reverting polytheism of ancient ancestors is for rest of Ummah which included the over whelming majority of Muslims and excluded a minority of his followers.

Summing Up The Discussion And Silencing Opposition:

In light of this we Muslims are justified to take position that Shaykh Dehalvi believed majority of Muslims around him were Mushrikeen like Shaykh of Najd. Therefore nayab didn’t mean precious but it meant rare. He replied: I can see the reason why you have taken the position that Shaykh Dehalvi believed majority of Muslims were Mushrikeen during his life time. I asked: Am I justified in holding to the understanding? He replied: Justified in light of evidence but I do not believe Shaykh Dehalvi purely believed what has become evident. I believe Shaykh didn’t fully understand the Hadith and wasn’t aware of Ahadith relating to the topic such as what you quoted (i.e. wind blowing and taking life of all Muslims and Momins). I replied: Brother Shaykh Dehalvi didn’t stop there he went on to list all the beliefs and actions which he deems polytheistic and which invalidate Islam and some these are beliefs and practices of majority. He replied: Based on the type of beliefs he considered polytheistic I can agree that he was targetting majority but not from what you quoted. I replied: If he was targetting majority then why would you not agree that in the quotes he targetted majority. The translation which you quoted in English even there nayab has been translated to mean rare/scarce. He said: I will have to think about this. I will get back to you regarding it. I said: Brother I will look forward to having a convincing response from you. He came back arguing Shaykh Dehalvi did say Muslims with iota of faith have died. He did not say Muslims alive during his time are Kafir/Mushriks. I asked: If Shaykh Dehalvi said Muslims have reverted to religion of their fore-fathers would that be construed to mean Kufr/Shirk of Muslism alive his time? He replied in affirmative. So I went on to quote the remaining part in which Shaykh wrote Muslims of then India have reverted to polytheism of Hinduism and Zorastarianism: “And (Muslims) believe in idols of Kafirs and act on their customs, like consulting a Brahmin (i.e. Hindu-Priest), enquiring about omens, believing in (auspicious and inauspicious) times,worshiping; goddess, (Hindu place) cremation, Hanuman, Loona Chamari, invoking during the time of Kalwa, celebrating Holi and Diwali, (persian new year i.e.) Nowruz, Maharjan … all practices are of Hindus and Zorastarians that have become tradition amongst Muslims. And from this we learn that in Muslims path of Shirk has mixed to such an extant that they have abandoned Quran and Hadith; instead have started to emulate practices of their fathers and grandads.” [Ref: Taqwiyat ul-Iman, Shah Ismail Dehalvi, Page62/63, here] He had no way out so he quit the discussion.

Fault Of Shaykh Ismail Dehalvi In Light Of Prophetic Teaching:

Shaykh Ismail Dehalvi taught and his believers agree that majority of Muslims in reality is engaged in Shirk. They do not know what Tawheed is and what Shirk is and Tawheed amongst Muslims is rare/scarce. If we go on the Hadith of wind blowing and taking life of ever person with spec worth of Eman; which is inclusive of every Muslim and Momin and what he said; “… and it happened as Messenger of God said.” then current whole Ummah is Kafir. And if we go by possible Taweel; in his time the whole Ummah had become Kafir and due to his efforts Tawheed was revived, then it would mean those who followed his version of teachings are Muwahideen and everyone else is believer in contaminated/impure version of Tawheed. And this would mean the majority without knowing proper understanding of Tawheed and Shirk is claiming to be Muslim when the reality is that they are not because they lack fundamental pre-requsite of Islam i.e.Tawheed: “… in discussions, conclusion – all that which the Hindus enact for their idols so do these masquerading Muslims enact for saints, Prophets, leaders (i.e. Imams), Matyrs, angels and fairies. And yet continue to claim to be Muslims, subhan-Allah, (from) this face, and such a claim (of being Muslim), honourable Allah truthfully said in …” [Ref: Taqwiyatul Iman, Page 7/8, here.] The expression, aisa moonh, or this face, or such a face, in Urdu is associated with impossibility. It is said; aisa moonh aur yeh car. Indicating you’re so unworthy of your car. In the context Shaykh Dehalvi implied in context of all beliefs he detailed as polytheistic; they’re unworthy of claiming to be Muslim due to all the Shirk in their beliefs and practices.

Verdict Of Prophetic Teaching On Shaykh Ismail Dehalvi’s Teaching:

Islamic teaching taught by majority of Muslim scholarship and laity, known as Ahlus Sunnah Wal Jammah, contradict teaching of Shaykh Ismail Dehalvi. Muslims believe majority of Ummah and most definitely Ummah as a whole is protected from misguidance of innovation and anything greater then it such as Shirk because they are under protection of Allah (subhanahu wa ta’ala😞 “Ibn Abbas narrated that the Messenger of Allah said: "Allah's Hand is with the Jama'ah." [Ref: Tirmadhi, B7, H2166] “Ibn Umar narrated that the Messenger of Allah said: 'Indeed Allah will not gather my Ummah (upon deviation, and Allah's Hand is over the Jama'ah, and whoever deviates, he deviates to the Fire.’) Or he said: ('Indeed Allah will not gather) Muhammad’s Ummah upon deviation, and Allah's Hand is over the Jama'ah, and whoever deviates, he deviates to the Fire.” [Ref: Tirmadhi, B7, H2167] In another Hadith one who deviates from Jammah dies death of Jahilliyah (i.e. pre-Islamic era of Kufr): “One who found in his Amir something which he disliked should hold his patience, for one who separated from the main-body of the Muslims even to the extent of a handspan and then he died would die the death of one belonging to the days of Jahiliyyah.” [Ref: Muslims, B20, H4559] The enemy of religion of Allah (subhanahu wa ta’ala) and His Messenger (sallallahu alayhi wa aalihi was’sallam), at worst, wished to preach the notion Islamic Tawheed is no longer in existance and, at best, Noor of Tawheed is a flickering candle of Tawheed in storm of polytheists claiming to be Muslims.

The Conquest And Domination Of Islam:

And this teaching of, Muslims no longer being alive, was at a time when Islam has not reached its peak stated in the Hadith which he quoted. And return of Islamic rule as a force to be reckoned with was and is yet to take place. This global spread and domination of Islam would take place after return of Prophet Isa (alayhis salam), and birth of the righteous Imam al-Mahdi (rahimullah alayhi ta’ala). And after their Khilafat is established, and Islam has reached its global domination once again, then after this the said wind will blow taking life of all Muslims and Momineen, and judgment day will be established on the disbelievers. In simple words events which were to unfold after Imam al-Mahdi (rahimullah) and Prophet Isa (alayhis salaam) he said have already materialised. This teaching of Shaykh Dehalvi was/is an evil innovation, as well as Takfir of entire Ummah, or at the very least majority of Ummah. Following two articles explain why judgment will be established upon disbelievers, here, here.

Charging The Jammah Of Polytheism And Leaving the Jammah:

Not only Shaykh Ismail Dehalvi left the Jammah of Muslims he had the odacity to accuse the Jammah of being Mushrikeen. Can there be doubt he died upon death of ignorance of Kufr in any heart of a believer? In another Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “Anas bin Malik said: “I heard the Messenger of Allah say: ‘My Ummah will not agree on misguidance, so if you see them differing follow the great majority.’” [Ref: Ibn Majah, B36, H3950] And in another Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) is recorded to have said: “Abu Dharr (Allah be pleased with him) reported from the Prophet (Peace be upon him) that:"Two are better than one, and three better than two; so stick to the Jama'ah for verily Allah, Most Great and Glorious, will only unite my nation on guidance." [Ref: Musnad Ahmad, Kitab Al-Ansar, Abu Zar Al Ghaffari, Hadith 20776] The majority of Muslims during the life time of Shaykh Ismail Dehalvi then believed and now believe; Muslims Ummah as whole and majority of Ummah has remained free from Shirk only people deviod of correct understanding of Tawheed and Shirk believe contrary to it. It is important to point out Prophet (sallallahu alayhi wa aalihi was’sallam) has said: “Narrated Abu Huraira: Allah's Messenger said: "If a man says to his brother: ‘O Kafir!' Then surely one of them is such (i.e. a Kafir). " [Ref: Bukhari, B73, H125] “It is reported on the authority of Ibn Umar that the Apostle (may peace and blessings be upon him) observed: When a man calls his brother an unbeliever, it returns (at least) to one of them.” [Ref: Muslim, B1, H116]

The Enormity Of Shaykh Dehalvi’s Statement:

A man who deemed, in worst case scenario, the entirity of Ummah, in best case scenario, majority of Ummah not knowing pure Tawheed, and said they have fallen into major Shirk. Can such a person be a Muslim on grounds of prophetic words? And one who believes as Shaykh Dehalvi believed and defends what Shaykh Dehalvi taught can such a person be upon true Islam? In accordance with following prophetic words has he/she deviated a hand span from Jammah to earn death of Jahilliyah or not: “… one who separated from the main-body of the Muslims even to the extent of a handspan and then he died would die the death of one belonging to the days of Jahiliyyah.” [Ref: Muslims, B20, H4559] I leave the impartial readers to judge the truth of matter. Allah guides whom He wills and misguidances whom He wills.

Conclusion:

Shaykh Ismail Dehalvi in best case scenario believe majority of Muslims in his time were polytheists because they did not understand pure Tawheed and as result they were guilty of Shirk. This happens to be a teaching of Shaykh Muhammad Ibn Abdul Wahhab also. Natural reading of Shaykh Dehalvi’s controversial statement gives meaning of majority of Muslims have fallen into major Shirk and Tawheed is rare. Shaykh Dehalvi employed word (اکثر) to denote most/majorityin his statement and word (نایاب) in meaning of rare/scarce. Both of meaning which were disputed by Deobandi supporter of Shaykh Dehalvi but eventually he had to concede the understanding is valid after Shaykh Dehalvi’s another controversial statement was brought into discussion. Despite this acceptance the understanding is valid unfortunately Deobandi Brother has refused to accept the reality. Instead he held to his Taweel and makes excuse of ignorance for Shaykh Dehalvi. And this habbit of resorting to Taweel and defending Kufr is true to Deobandism and is old as Deobandism.

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi

FootNotes:

- [1] Shaykh Ismail Dehalvi and traces of influence of Shaykh Muhammad Ibn Abdul Wahhab’s pamphlet Qawaid al-Arba. The statement of Qawaid al-Arba which served the basis for Taqwiyat ul-Iman’s explanation/expansion will be coded with same color. This will point out which statement Shaykh Dehalvi took from Qawaid al-Arba and expanded it in Taqwiyat ul-Iman. End. Shaykh Muhammad Ibn Abdul Wahhab’s statement: 1^st: “The first principle is that you know the kuffaar, whom the Messenger saws fought, used to affirm that Allaah, the Most High, was the Creator and the Disposer of all the affairs but that did not enter them into Islam and the proof is His, the Most High's, saying, …” 2^nd: “The second principle: That they (the mushrikeen) say: "We do not call upon and turn towards them except to seek nearness and intercession (with Allaah)". So the proof against seeking nearness (through awliyaa) is His, saying, …” 3^rd: “The third principle is that the Prophet (may Allaah's peace and blessings be upon him) encountered people differing in their worship. Amongst them were people who worshipped the angels, some who worshiped the prophets and the righteous men and others who worshipped stones, trees, the sun and the moon. The Messenger of Allaah (may Allaah's peace and blessings be upon him) fought them and did not differentiate between them.” [Ref: Qawaid al-Arba, by Shaykh Muhammad Ibn Abdul Wahhab, here.] Shaykh Ismail Dehalvi’s statement: “First one should listen to is; a lot of Shirk is spreading amongsts people and pure Tawheed is rare. Yet most people do not understand the meaning of Tawheed and Shirk and claim to have Eman (i.e. faith) but in reality are caught in Shirk. So firstly meaning of Tawheed and Shirk should be understood so good and bad from perspective of Quran and Hadith can be known.One should listen, that most people in time of their hardship call upon Pirs and Prophets, Imams and matyrs, angels and fairies, and seek from them their desired, and vows for them, and for fullfilment of their needs give Nazr and Niaz, and for the dispelling of evil attributes their sons to them. One (from amongst polytheistic masses) names his son Abdul Nabi, one Ali Baksh, one Hussain Baksh, one Peer Baksh, one Madar Baksh, one Salar Baksh, one Ghulam Mohy Al-Din, one Ghulam Mohayn Al-Din, and to ensure their survival (of their sons) one keeps hair-lock in name of so, and one wears bracelet/neclace, one dresses up in particular clothes, one puts a chain (around the wrist), one dedicates an animal for someone, one invokes in time of difficulty, one takes an oath (of by name of human) in discussions, conclusion – all that which the Hindus enact for their idols so do these masquerading Muslims enact for saints, Prophets, leaders (i.e. Imams), Matyrs, angels and fairies. And yet continue to claim to be Muslims, subhan-Allah, (from) this face, and such a claim (of being Muslim), honourable Allah truthfully said in chapter Yusuf: "And most of them believe not in Allah except while they associate others with Him." [Ref: 12:106] Meaning most people who claim to have Iman they are caught-up in Shirk. Then if there was someone to explain to them and says to them, you claim to have Eman and engage in actions of Shirk, so why do you combine these two paths (of Tawheed and Shirk)? They respond to him: ‘We do not committ Shirk but we make apparent our creed about Prophets and Awliyah. We would have been polytheists if we had taken these Prophets, Awliyah, Pir, Matyrs,as equals with Allah. This we don’t believe but we believe they are Allah’s subjects and His creation. And He has granted them power of excercising authority. With His will they exercise in world authority and invoking them is like invoking Allah, and seeking help from them is like seeking help from Him. These people are beloved to Allah as such they can do as they please and they are our intercessors and representatives in His court. To find them is to find God. And to invoke them is to gain nearness of Allah. And more we believe in them that much more we get closer to Allah.’ And they utter such type of none-sense.” [Ref: Taqwiyatul Iman, Page 7/8, here.] End. Red: Qawaid and Taqwiyat do not deem Muslims as Muwahideen even though they affirmed belief in Tawheed. Both Shuyukh explain in their entirity of their quoted material why the Muslims are not actually Muwahideen, nor Muslims in their quoted material. Purple: Shaykh Ibnul Abdul Wahhab quotes a excuse which polytheists  employed to justify their belief of Ilahiyyah for their idols and their worship. And note What Shaykh Dehalvi wrote in underlined parts. Sky-Blue: Shaykh Ibnul Abdul Wahhab lists all which allegedly what the Muslims worship and so does Shaykh Dehalvi in his Taqwiyat ul-Iman. To be precise Shaykh Dehalvi goes further and explains how else Shirk is committed by Muslims - via naming, dressing, and performing certain actions. And all these points are based on one or another chapter of Kitab al-Tawheed of Shaykh Ibnul Abdul Wahhab. End. Scholars have opined book Taqwiyat ul-Iman originally was written in Arabic as Risala ash-Shirk and published as such and in second or third print the name was changed to Taqwiyat ul-Iman. They argue it was not actual work of Shaykh Dehalvi but work of Shaykh Muhammad Ibn Abdul Wahhab. And Shaykh Dehalvi only translated it into Urdu and published it. Being written in Arabic seems to be strong possibility because the Urdu reading of Taqwiyat ul-Iman is very strange and lacks flow which gives impression it was not originally written in Urdu. When Taqwiyat ul-Iman is compared other Urdu works of Shaykh Dehalvi the clarity, smoothness of Urdu expression in those books is obvious, indicating that Shaykh Dehalvi writing style was not peculiar but wrote Urdu perfectly fine. This strengthens the understanding that Taqwiyat ul-Iman was translation of Arabic. By considering the similarity of Qawaid al-Arba and how it fits well into first chapter of Taqwiyat ul-Iman natural conclusion is atleast the source of ideas of these two was same. In my understanding Shaykh Dehalvi was heavily influenced by Shaykh Ibnul Abdul Wahhab and this cannot be rejected by impartial observant. End. In the best case scenarior Shaykh Dehalvi was influenced by Shaykh Ibnul Abdul Wahhab and wrote Taqwiyat ul-Iman as explanation and promotion of Shaykh al-Najd's Wahhabism. And the worst case scenario; Shaykh Dehalvi brought from Arabia a unpublished work of Shaykh Ibnul Abdul Wahhab, translated it to Urdu, and made his own additions to make it relevent to subcontinent and published it as his own work in entirty.

- [2] Following is Wahhabi translation of Taqwiyat ul-Iman: “It has been narrated by Aishah (May Allah be pleased with Her) that she heard Allah's Prophet (peace be upon Him saying: "The day and night shall continue to chase each other until Al-Laat and Al-Uzza (names of two idols) are not worshipped again." She asked him, "O Allah's Prophet! Since Allah has revealed the verse, 'He it is Who sent His Messenger (Muhammad (Peace be upon Him)) with guidance and the religion of truth (Islamic Monotheism) to make it victorious over all (other) religions even though the Mushrikun (polytheists, pagans, idolaters, and disbelievers in the Oneness of Allah and in His Messenger Muhammad (Peace be upon Him) hate (it).' I was predominantly of the view that this religion shall prevail until the end (without receding)." The Prophet (Peace be upon Him) answered that this religion shall continue to thrive with the same magnificence as long as Allah wills it to be. Then Allah will send down a blissful and chaste breeze which, (in its wake) shall take away the lives of all who even possess merely an iota of Iman (Faith) in their hearts. Only the bad and vice-ridden people shall be spared to exist who will revert to the religion of their fore-fathers." (Muslim) It implies that the sense which `Aishah (May Allah have mercy on her) inferred from the verse of Sural Al-Bara'ah (At-Taubah) is that Islam shall prevail until the Doomsday. The Prophet (Peace be upon Him) stated that Islam's supremacy shall persist as long as Allah wills it to be. Then Allah will send down a blissful and chaste breeze which will end the lives of all those having the least amount of Faith whereas the vice-ridden and irreligious people shall be spared to live on. The hearts of these people shall be devoid of the respect of Allah nor interest in following the path of Messenger dignity the Prophet (Peace be upon Him) nor shall they have any interest in religion. They shall eagerly snap on the customs and rituals of their grand-fathers who were none other than the ignorant polytheists. A man who adopts the ways of the polytheists will naturally become one of them. Thus it becomes known to us that the old polytheism shall also be wide-spread during the concluding periodic phase of the world. Presently, all kinds of Shirk (both the ancient and new ones) are rampant among the Muslims. What the Prophet (Peace be upon Him) prophesied) earlier seems to be coming true now (Urdu original;) so pay-ghambar khuda kay farmanay kay mowafiq huwa (translation of original;) so it happened in accordance with utterance of Messenger.. For instance, the Muslims are treating Prophets, saints, Imam and martyrs etc. polytheistically. Similarly the old polytheism also seems to be gaining ground as the Muslims deify and believe in the idols peculiarly belonging to the polytheists and follow their rituals, i.e. consulting pundits about the future events …” [Ref: Taqwiyat ul-Iman, Shah Ismail Dehalvi, Dar us-Salam, Riyadh, Pages 58/59, here.] Please note Dar us-Salam’s translator deliberately has altered original and these places are just couple of examples. In reality the translator, following on the Sunnah of Wahhabism - of distorting texts to conform to their beliefs - has deliberately mistranslated many portions of the book. To the point; crossed-out writing was what the translator dishonestly inserted and in green is my translation directly from original.

Edited 11 دسمبر 2023 by MuhammedAli

[MuhammedAli]

Deobandi argued Shaykh Dehalvi wrote, Shirk logoon mein bhot phehal raha heh, a lot ofShirk is spreading amongst people, and he argued this establishes he doesn't believe majority is Mushrik yet:

"... it is said; Shirk is spreading and Tawheed is nayab: “First one should listen to is; a lot of Shirk is spreading amongsts people and pure Tawheed is nayab.” If Shirk is already spread and Tawheed is rare then Shirk doesn’t need to spread. Statement of Shaykh is based on fact that Muslims are Muwahideen and Shirk is beginning to spread in them."

I have responded to this argument already and checked mated him but new thing came to my mind after reading following:

"Meaning nor Allah's respect nor desire to follow the path of Rasool instead will begin to deem fathers/grandfathers deeds as authority and in this way they will fall into Shirk because majority of fathers of old were ignorant folk, whoever follows their path, tradition, himself will turn into Mushrik. From this Hadith we learn that in the end of times ancient Shirk [pre-islamic era] will be established, and it happened in accordance with utterance of Messenger of God. Like Muslims are engaged in acts of Shirk with their Prophets, Imam, matyrs, in the same manner ancient Shirk of [pre-islamic era] is spreading."  [Taqwiyat ul-Iman, Page 58]

Here: “First one should listen to is; a lot of Shirk is spreading amongsts people and pure Tawheed is nayab.” The Shirk spreading is ancient Shirk in the light of following: "Like Muslims are engaged in acts of Shirk with their Prophets, Imam, matyrs, in the same manner ancient Shirk of [pre-islamic era] is spreading." 

In other words, Muslims are already Mushrik, but Shirk in which the Mushriks will return to the religion of their ancestors hasnt fully spread but it is spreading. This meaning is obvious if pages 57/58/59 are read:

https://besturdubooks.net/taqwiyat-ul-iman/

[MuhammedAli]

Salam alaykum,

"... and in this way they will fall into Shirk because majority of fathers of old were ignorant folk ..."

A Deobandi brother pointed out, I distorted the translation of, barh jahen gay, to mean, fall into, when the correct translation should have been, advance into. When I looked into the Urdu carefully and he was correct. I did translate it wrong in context of link provided. I looked into various copies of Taqwiyat ul-Iman and I realized the translation was correct but according to another version:

https://archive.org/details/TaqwiyatUlIman/Taqwiyat_ul_Eman_Urdu_Vor2/mode/1up?view=theater

See Page 96,  it states parh and not barh.

Reality is barh/parh both will substantiate my position because contextually one indicates they are already into Shirk and will advance into it further more to the point of emulating ancestors in Shirk and parh jahen gay indicates author is saying, they will fall into Shirk of ancestors ... revert to idol worship which their ancestors did. Meaning wise nothing is changed.

the oldest copy I have of taqwiyat ul-Iman has parh jahen gay. Deobandis and Wahhabis are distorting his books to make him Muslim.