Taqyiatul Iman In The Eyes Of Scholars

Confession of Takfiri Leader Ismail Dehlawi  on his own book“Taqwiyatul Iman”:  About “Taqyiatul Iman”,  the Kharizi Gospel, its author and  Father of Indian version of Kharizism, Shah Isma’il Dihlawi himself thought :“I have written this book and I know that there are harsh words in some places and extremist views in certain other places. For example, some actions which are hiddenpolytheism [Shirk-e-Khafi], I have labelled it as manifest polytheism [Shirk-e-Jali.] I fear that there will be an outrage for these reasons.”( Hikayat-e-

Awliya (Arwah-e-Thalatha), page 98. Kutub khana Na’imia, Deoband – Mawlana Ashraf AliThanwi) Great Scholar Shaykhul Islam Yasin Akhtar misbahi writes : “Harsh language could be a writer’s habit but how did the author of Taqwiyatul Iman gainthe authority to label Shirk-e-Khafi as Shirk-e-Jali? His expectation of causing an outragewas certainly fulfilled but the division of Muslims has not healed unto this day.” (AHLU’S SUNNAH WA’L JAMA’AH AN INTRODUCTION Page 4 )Mawlānā Sayyid Ahmad Raza Bijnori Qasmi writes:“It is a shame  that due  to  this book (Taqwiyatul Iman) the Muslims of India who number200 million, of which 90% are Hanafis, have been split into two groups.”( Anwar-ul-Bari, page 107. Nashir-ul-Uloom, Bajnur – Mawlana Sayyid Ahmad Raza Bajnuri)

   Mawlānā Abul Kalam Azad on “ Taqyiatul Iman” :  Mawlana Abul Kalam Azad, heart-throb of Salafis, writes:“Mawlānā Muhammad Isma’il Shaheed was a classmate of Mawlānā 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 wroteseveral books and in 1240 AH, the famous dialogue happened at the Jamia Mosque ofDelhi. All the scholars of India were asked to effect a ruling [fatwa] and thereafter afatwa was also beseeched from the Haramayn.From his writings it is evident that initially Mawlānā Munawwaruddin tried to convinceMawlānā Isma’il and his son-in-law Mawlānā Abdul Hay and their friends and tried allmeans to persuade them. However, when all his attempts came to nothing, he was forcedto debate and refute. The famous debate at the Jamia Mosque of Delhi was organisedwhere on one side were Mawlānā Isma’il and Mawlānā Abdul Hay and on the other sidewere Mawlānā Munawwaruddin and all the scholars of Delhi.( Azad ki kahani, page 48. Maktaba Khalil, Urdu bazaar, Lahore. Mawlana Abdur Razzaq Maleeh Abadi)Hazrat  Shah Waliullah Dehlawi’s family on  Kharizi Gospel “ Taqyiatul Iman” :      Hazrat Shah Makhsoos Ullah bin Shah Rafiuddin bin Shah Waliullah Muhaddith Dihlawiwas asked seven questions by ‘Allama Fazle Rasool Uthmani Badayuni regardingTaqwiyatul Iman. These questions and answers have been published by the name ofTahqeeq al-Haqeeqah from

Bombay in 1267 AH. Three of these answers are presentedhere. 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 isagainst 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 beenlabeled 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’s commentary.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 ifhe 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 when Shah Abdul Aziz saw it and expressed his disapproval, I set out writing the refutation.” ( Anwar-e-Aftab-e-Sadaqat, page 617-620. Kareem Press, Lahore – Muhammad Qadi Fazle Ahmad Ludhyanwi)