Reply to Fallacies propagated against the great Mujahid and martyr,

Shh Ismail Shaheed

(1779-1831) s/o Shh bdul Ghani s/o Shh Waliullah

(Bukhr 6103, EQ 5754)

If a man says to his brother, O Kafir (disbeliever)!' Then surely one of them is such (i.e., a Kifir). Madrasah SABEELUL ISLM
Near Masjid Ab Bakr, Salala, Hyderabad-05, A.P., India

Fallacy 1
Fallacy: Shh Ismail preaches that one should pay only as much respect to the holy Prophet as he pays to his elder brother. Barelvi Text: Related to Shh Ismails Text:

Truth 1
Shh Ismail did not call the Prophet his elder brother. The Prophet himself states: Honor your brother referring to himself. The text does not call the holy Prophet family brother, rather brother on account of being human and son (descendant) of Adam . Shh Ismail too believes in the supreme, unequalled status of the holy Prophet which the opponents unfailingly hide from the public. In Taqviatul Iman, p. 52, he says: Thus our prophet is the leader of the entire world and he holds the highest status before Allh.

Fallacy 2
Fallacy 2: Shh Ismail claims that the Prophet turned to soil after death whereas the Hadth says: Allh has barred the earth from eating up the bodies of prophets. (Nasai 1374, EQ 21310) Barelvi Text:

Shh Ismails Text 2

Truth 2
Shh Ismails Text that One day I (Prophet) too will get mingled with soil can be interpreted in two ways, and common sense indicates that the first interpretation is intended here. Interpretation 1: I will get in contact with soil. Interpretation 2: I will turn into soil. Clearly, after death, the holy Prophets body covered with shroud is in contact with the grave soil.

Fallacy 3
Fallacy 3: Shh Ismail has called the Prophets and men of Allh chohra chamr (despicable cobbler). Barelvi Text 3:

Shh Ismails Text 3a:

The text simply means that a servant associates with his own lord/king only. To intensify this proposition, Shh Ismail mentions the cobbler.

Truth 3a
Consider the text: If a person has undertaken the slavery of a king, then he remains associated with him alone, not with other kings, let alone with a despicable cobbler. Shh Ismail has not even once mentioned prophets and saints in this entire text. Here we have an example-base, the main context, and an example meant to clarify it. The example-base is that invoking prophets and saints is Shirk and the example is the fealty of a servant with his own king alone. The mention of despicable cobbler is related to the example and not to the example-base.

Truth 3b
The simple meaning of the text is that a servant of Allh should bow before and invoke Allh and Allh alone. As an example he mentions that a slave associates himself only with his own lord. To intensify this sense of only, Shh Shib mentions other kings and cobblers. There are times when a statement taken generally is quite proper. But if the same statement is applied to particular cases, then the resulting statement may become outrageously sinful. Example: Allh says: ( Man is indeed unjust and ignorant/unaware. - Qurn 33:72). Saints and prophets are also men. Now, replace man in the verse with a member of mankind, a saint or a prophet, and then observe for yourself what hideous sentence you come up with! It is true that everything is Allhs. Now replace everything with a defect, weakness, son, wife, etc. The resulting statement will be Kufr while the first statement is a commendable profession of faith in Allh.