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Posted 17 October 2009 - 03:18 AM * * Baghdadi Member * * Add as Friend * PM this member * Group: Translating Team (M) * Posts: 387 * Joined: 08-September 07 * Gender:Male * Location:Karachi * Madhab:Hanafi * Sheikh:Akhtar Raza Khan "Luzoom and Iltizaam" of Kufr and Molvi Ismail Dehlvi Writer: Dr Altaf Hussain Saeedi (M.B.B.S.)Translator: Mumtaz Hussain Akhtar ul Qaadiri Background: Allah's popular servant Imam Ahmad Raza Khan (Allah's mercy be upon him) put fatwa of Luzoom of Kufr (verdict of disbelief) on several statement of Wahabiya's leader Molvi Ismail Dehlvi but did not call Molvi Ismail Dehlvi a Kafir (disbeliever), about which (he) gives this reason "There is difference between luzoom and iltizaam; statements being Kufr is something else while believing the one who admits (those statements) to be a Kafir (disbeliever) is something else. We will use carefulness, will remain quiet till (we) get weaker than the weak doubt, (due to which we) will feel fear (refrain) in issuing the ruling of Kufr". (Tamheed ul Iman, page 50) Ghair Muqallid and Deobandis could not understand (this reason) and started putting this carefulness as objection against Imam Ahmad Raza (may Allah be pleased with him) in their speeches and writings. After receiving numerous answers, they did not repent from their propaganda. Some innocent (people of) Ahle Sunnat also appeared to get affected due to their propaganda. Under these circumstances, I thought it would be better to disclose the topic clearly so that our own (Sunni Muslims) get further calmness and the oppositions get there evidence finished once again. The Definition of luzoom and iltizaam: Luzoom of Kufr means essentiality of Kufr by a statement, and the meaning of iltizaam of Kufr is to essentialize someones Kufr on himself/herself. Understand its clarification this way that a sentence is said by a Muslim which is Kufr according to Shariah ruling; then this will be called as Luzoom of Kufr. Now this Muslim is told that luzoom of kufr is applicable on his sentence and, instead of repenting, he persists to remain firm on that sentence then this will be called iltizaam of kufr and that person will now be known as Kafir. If he makes repentance instead of remaining firm on that state, then he will be known as a Muslim because iltizaam of kufr was not confirmed.

Iltizaam of kufr is also inapplicable in the conditions like being extremely forced, intoxication, pressure of a certain condition, sleep and insanity; hence the speaker will not be a Kafir. Clearance of the topic with examples: 1. Narrated by Hazrat Anas (May Allah be please with him) in Mishkaat, Baab ul Istighfaar WatTaubah with references to Muslim Sharif that holy Prophet (Peace and blessings of Allah be upon him) said when a man make Taubah (repentance) Allah become very pleased by this repentance; even happier that the person whose camel had ran away from him into jungle, and that (camel) had carried the food provision on it, that person became hopeless with his camel, (he then) lied beneath the shadow of a tree to take rest and doubtlessly he had became hopeless about the camel, suddenly the camel was in front of him with all luggage, then he gripped the bridle of camel and said in the pressure of happiness O Allah! You are my servant and I am your god. He made this mistake due to great pressure of happy moments See the words in this narration (O Allah! You are my servant and I am your god) are kufr (disbelief) and kufr is essential on this sentence, but the speaker of (this statement) was not aware of this kufr due to great pressure of the condition, therefore iltizaam of kufr is not applicable, hence he was only a sinner. 2. Some polytheists captured Hazrat Ammar bin Yasir and made him say wrong about the holy Prophet (Peace and blessings of Allah be upon him) and praise their idols forcefully. Hazrat Ammar told this whole event to the holy Prophet (Peace and blessings of Allah be upon him). The holy Prophet asked as to what was the state of his heart, he (Ammar bin Yasir) replied Completely satisfied with faith. So the holy Prophet (Peace and blessings of Allah be upon him) gave him satisfaction. This is also Shaan e Nuzool (the glory of revelation) of verse 106 of Surah An-Nahl, the verse is this Whoso denies Allah after believing in Him save him who is compelled and his heart is firm in belief, yes whoso becomes infidel with open heart, upon them is the wrath of Allah and for them is the great torment. Did you see! The polytheist forced (Hazrat Ammar) to say the sentences which were verily the sentences of Luzoom of kufr, but in the condition of being forced iltizaam of kufr on that companion of holy Prophet (Peace and blessings of Allah be upon him) is not applicable, and Allah Almighty and His Prophet (peace and blessings of Allah be upon him) confirmed this rule and made his companion satisfied. 3. In Masnawi of Maulana Room, it is stated that Hazrat Musa (blessings on him) saw a shepherd who was, in the pressure love of his God, saying O my God! Where are you, I am you servant, I want to stitch your shoes, want to comb your head, I would like to stitch your clothes, kill your lice, present milk to you, if you fall ill then (let me) take care of you, kiss you hands and knead your feet, clean your bedroom, present to you ghee and dessert, cheese and parathas, (I want) presenting these things to you becomes my work and eating them becomes your work, so he was saying such things that Hazrat Musa (blessings on him) made him stop and ask as to whom was he addressing? He replied To my God. Hazrat Musa (blessings on him) said You are gone mad, you are no more Muslim, you became Kafir. That shepherd became worried after hearing the reply of Hazrat Musa (blessings on him), he torn his clothing and ran toward jungle crying. Revelation was sent to Hazrat Musa (blessings on him) and was stopped to put verdict on that conditionally pressurized one. It has been clear that luzoom of kufr was essential on that persons talking but the pressure of his condition and unawareness protected him from iltizaam of kufr. A Deobandi scholars confirmation: Maulana Hamdullah Al-Dajwi Peshawari Faazil e Saharanpur writes: And we say that verily there is difference between luzoom of kufr and iltizaam of kufr, hence iltizaam of kufr is disbelief, but luzoom of kufr is not disbelief. It is in Muwaqif that (a person on whom) kufr is essential but he is unaware of that then (he) is not Kafir.

And Mufassir Aloosi (Allahs mercy be upon him) said that if a person says that he believes in the holy Prophet (Peace and blessings of Allah be upon him) but does not know whether he is human or Jinn, (whether he is) from Arab or rest of Arab; then there will be no doubt in its kufr due to rejection of Quran. And if ignorant does not know this thing (correct beliefs) then it is essential to tell him, still then if he persist and remain firm (on his wrong beliefs) then we will issue the verdict on his kufr, thats all. Thus you see the behavior of Muhaqqiq (researcher) and careful scholars about the act of Takfeer (pronouncing someone to be Kafir), and the same is learnt from the popular narration (of holy Prophet) in which O Allah! You are my servant and I am your God, so these statements are kufr but iltizaam of kufr is not applicable here (Al-Basaair ul Munkar lil Tawassul Bi-Ahlil Maqabir, page 18-19, Istanbul, Turkey) Types of ihtimaal (doubts), and Luzoom and iltizaam of kufr: No. 1: ihtimaal fil kalaam: Meaning, permissible interpretation could be done of the statement; this doubt cancels luzoom of kufr. Remember, interpretation of an obvious (self-evident) statement is not accepted, otherwise nothing will be kufr. No. 2: ihtimaal fil takallum: Meaning, it becomes doubtful whether the speaker said that Kufriya statement or not. When this type of doubt occurs, iltizaam of kufr cannot be applied on that speaker. No. 3: ihtimaal fil mutakallim: Meaning, occurrence of doubt about the speaker himself that whether he said that (statement of kufr) in unawareness or in intoxication or said those statements in pressure of condition and was not told about its damage, or a got a weak source of his repentance is found; then also iltizaam of kufr will not be applied on the speaker. Types of ihtimaal and Molvi Ismail Dehlvi: No. 1: ihtimaal fil kalaam: Luzoom of kufr is applicable on the statements of Ismail Dehlvi, there is no room for interpretation, (and) they are clear-cut kufr. No. 2: ihtimaal fil takallum: Some of the Deobandi scholars have this opinion that Molvi Ismail Dehlvi didnt write the book named as Taqviatul Imaan, Hence Molvi Hussain Ahmad Madni in his Maktoobaat and writer of Tafseer ul Aqwaam in his Tafseer adopted the same opinion. In the debate of Jhang (Punjab) Molvi Haq Nawaz Jhangwi qouted the same opinion from them and adopted it. Molvi Ahmad Raza Bajnoori quoted and favoured the opinion of Hussain Ahmad Madni in his book Anwaar ul Bari, Vol 11, page 107. Hazrat Muhaqqiq Zaid ul Hasan Farooqi Mujaddidi Dehlvi (Allahs mercy be upon him) wrote in his book Maulana Ismail Dehlvi aur Taqviatul Imaan with the reference of Maulana Hakeem Abdul Shakoor Mirzapuri (died on 1414 Hijri/1993 AD) (Khanqah Hazrat Mirza Mazhar Jaan e Janaan, Delhi) that Sirat e Mustaqim, Tanwir ul Ain and Aidha ul Haq ul Sareeh are not among the compositions by him (Ismail Dehlvi) and Taqviatul Imaan is also tempered and unauthentic. (Maulana Ismail Dehlvi aur Taqviatul Imaan, page 47, Shah Abul Khair Academy Delhi 1984) Maulana Sarfaraz Safdar Deobandi (Gujranwala, Pakistan) in his book Ibaraat e Akabir tried to create doubt to trust if the disputed statements of Sirat e Mustaqim are Ismail Dehlvis own (statements); and Ghair Muqallid (Wahabis) are also (trying to) do the same. Although, in the light of evidences and facts, this is a very weak saying which is contrary to majority and is very rare, however it brought doubt in iltizaam of kufr, therefore the above mentioned persons toughs gave a support to Imam Ahmad Razas opinion.

No. 3: ihtimaal fil mutakallim: This type of ihtimaal about Ismail Dehlvi is possible by two ways. Firstly, it is ihtimaal (a doubt) that he didnt even know that his statements were kufr and wasnt aware of the verdicts of kufr pronounced against him. I could not know if the investigation of verdicts were presented to him. The matters which were put up for the debate of Delhi, in which his kufriaat (disbeliefs) were not debated, therefore this doubt is reasonably possible and is the doubt for iltizaam of kufr. Secondly, Maulana Muhammad Shareef Noori wrote in his book Afkaar o Siasiaat e Ulama e Deoband page 38 with reference to Hidayat us Saliheen bar Hashiah Tauqeer ul Haq page 87, written by Qutb ud Din Dehlvi that in the debate of Peshawar Molvi Ismail Dehlvi had to face unanimous defeat that he got no other option but repentance, so helplessly announced his repentance from his beliefs. Accordingly, in the time of Molvi Rasheed Ahmad Gangohi (Deobandi), he (Gangohi) was asked a question in which this was stated This saying has become popular that Molvi Ismail Dehlvi Sahib Shaheed repented from some of his issues of Taqviatul Imaan (book written by Ismail Dehlvi) on his time of death in front of many people, Molvi Rasheed Gangohi replied repentance from some issues are just false imputation by Ahle Bidah (people of innovation). (Fatawa e Rasheediya, page 84-85) It is obvious that he (Gangohi) has used the word Ahle Bidah for people of Ahle Sunnat. So amongst Ahle Sunnat it can be found somewhere that Ismail Dehlvi repented from his wrong statements (meaning the saying of repentance became popular). Over here, although it is not clear if he repented from his kufriya statements but it did produced doubt and is the same doubt in his iltizaam of kufr. Clearance of some objections: No. 1: Maulana Fazl e Haq Khairabadi (Allahs mercy be upon him) and other 70 Ulama put Fatwa on a statement of Taqviatul Imaan on 1240 Hijri (1825 AD) and wrote One who admits this shameless sayings is Kafir and Be-Deen (free of faith) and is not at all a Muslim according to Shariah.. One who brings up suspicion and anxiety in his kufr.. Is Kafir Be-Deen and NonMuslims and Laeen (accursed). This Fatwa is against Maulana Ahmad Raza Khan because over here the gate of interpretation of lazoom and iltizaam has been closed. Answer: This fatwa is not at all against Imam Maulana Ahmad Raza Khan; rather this is also the fatwa of Imam Ahmad Raza. The objector does not know that a person (on whom) iltizaam of kufr has not become essential can actually not be called as acceptor (of the kufriya statements) although it externally seems that he is the acceptor, (about which) weve presented its examples earlier. And repentance is the gate for protection from iltizaam of kufr which can be closed by death; fatwa of a Mufti cannot shut it. No. 2: In The debate of Delhi on 1240 Hijri, Ismail Dehlvi didnt repent from his kufria statements. Answer: When were his kufriya statements were debated in that debate? In that (debate), only some of the disputed matters were put forward in the debate (not the kufriya statements). No. 3: Ismail Dehlvi, till his death on 1246 Hijri (1831 AD), didnt repent from his disrespectful statements; otherwise the Ulama of Ahle Sunnat, like Maulana Qazi Fazl Ahmad Ludhnyani etc, of later period (after Ismail Dehlvis death) would have not done Takfeer of Ismail Dehlvi. Answer: Ismail Dehlvi remained alive for six years after the investigation of Fatwa. Have our friends got the diary, which was written by Kiraamun Kaatibeen (the angels who write deeds of a person), in which repentance is not written? Since claimer of rejection needs a complete knowledge (about the matter). And in rare events, rejection (of event) is preferred rather than affirmation of (that) event. It is possible that the saying (of repentance) didnt reach the above

mentioned Ulama. Over here, this is also a doubt that the saying of repentance (of Ismail Dehlvi) reached those Ulama but it (the repentance) could not reach the level of acceptance according to Shariah and jurisprudence due to which they didnt accept this saying (of repentance). And uncertainty in repentance only teaches carefulness and Imam Ahmad Raza cannot compel anyone to be careful. No. 3: It is wrong to compare Ismail Dehlvis kufr with that of Yazeeds kufr because there were no debates done with Yazeed. Answer: For comparison, it is not necessary (to compare) according to all aspects. The way some called Yazeed as Muslim, said called Kafir and some remain quiet, the same matter is of Ismail Dehlvi. Comparison in some aspects is evident; denying this is (like) driving the eyes away from the history. No. 5: The Munazir (debater) of Ahle Sunnat feels very uncomfortable and helpless in the topic of luzoom and iltizaam of kufr and Ismail Dehlvi. Answer: Munazir of Ahle Sunnat not at all feel uncomfortable and helpless, he (rather) awaits this question, the moment this question is put forward he, with complete clarification, shuts the mouth of the objector. The writer (I) have read the details of debate of Bareilly, date of Adri, debate of Jhang and debate of Bengal etc; also heard the cassettes of many debates. We rather notice everywhere that Deobandi debater seems to get trapped in this topic. Those helpless people dont even know how to talk about this topic. Accordingly, in the debate of Jhang, Deobandi debater Haq Nawaz Jhangvi asked Maulana Muhammad Ashraf Siyalwi About this matter that you said Maulana Ahmad Raza Khan didnt call (Ismail Dehlvi) Kafir due to luzoom and iltizaam, you clarify that which are the word of luzoom and which the word of iltizaam are? (Munazra e Jhang, page 107, Maktaba Fareedia, Sahiwal) A helpless who doesnt even know that luzoom and iltizaam one word or differences occur in these words, those debaters doom in the field of debate is not a hidden fact. That is why Deobandi debaters bite the edge in debating about the disrespectful statements of their elders, (anyone) can challenge if (he) doesnt belief it. No. 6: Mufti Khaleel Khan Bajnoori (Deobandi), in his book Inkashaaf e Haq, used rule of luzoom and iltizaam and ihtimaal (doubtfullness) and refrained from calling Deobandi elders Kafir on the basis of Deobandi elders kufriya statements. Answer: I have read the book Akabir e Deoband of Mufti mentioned above, the elders of Deoband to whom he is trying to protect he could neither protect them from luzoom of kufr by presenting any Islamic ihtimaal (doubtfulness) nor presented any proof for the rejection of iltizaam of kufr on them or any reasonable doubt. Tried to made the book look thick by (writing) rules and examples, but everywhere Qiyas maal Faariq (inapplicable comparison) were used; for now this much brief is enough. No. 8: When Maulana Ahmad Raza believed Ismail Dehlvi to be a Muslim then why his statements are presented against Deobandis and Ahle Hadees? Answer: The opinion of Ala Hazrat Imam Ahmad Raza Khan (Allahs mercy be upon him) is to remain quiet, neither call him a Muslim and nor call him Kafir due to carefulness. However, Deobandi Wahabis and Ghair Muqallid Wahabis consider his disrespectful statements to be truth and lawful, that is why by considering the kufriya statements of him to be correct and Islamic they are known to be applicable for iltizaam of kufr. Accordingly, Sheikh ul Kul of Deobandis Molvi Rasheed Ahmad Gangohi writes Taqviatul Imaan is a superb book and is incomparable in refutation of innovation and Shirk (polytheism); its demonstration is completely according to the book (of Allah) and Ahadith (of holy Prophet); keeping it and reading it and to act according to it is the exactly Islam

(Fatawa e Rasheediya, page 74) According to me, all matter in it are correct (Fatawa e Rasheediya, page 85) Therefore, Molvi Rasheed Ahmad Gangohi and his followers had done iltizaam of kufriyaat of Taqviatul Imaan. Now about Ghair Muqallid Wahabis, they die for Taqviatul Imaan and its writer. If (you) dont believe then see the words of Molvi Thanaullah Amritsari Taqviatul Imaan and its great writer Ismail; nowadays, in newspapers, discussions are going about the book Taqviatul Imaan of the Mujahid of Allah and Shaheed (martyr) on the way of Allah Maulana Ismail, may Allah be pleased with him.. (Saying it) briefly that whatever Shaheed the late wrote is exactly according to Quraan and Hadith and sayings of Sufia (spiritual guides). (Fatawa e Thanaiya, Vol 1, page 101) In these conditions if iltizaam of kufr becomes doubtful and suspicious then still the above mentioned Deobandi and Ghair Muqallid Wahabi peoples iltizaam of kufr on kufriyat of Taqviatul Imaan is declared to be doubtless and obvious.