ISLAM MEIN BATIL FIRQE – EK TAARUFI KHAKA

ISLAM MEIN BATIL FIRQE – EK TAARUFI KHAKA

(EXCERPT FROM THE LECTURE OF SHAYKH MUFTI RAZA UL HAQ ASHRAFI (HAFIZAHULLAH) AT ARC WORKSHOP CONDUCTED ON 17.03.18)

Ye ek Naqabil e Tardeed haqeeqat hai ki Rasulullah ﷺ ke akhbaar e bil gaib ke mutabiq Ummat e Muslima mein mukhtalif firqe wujood mein aa chuke hai aur farmane Rasool ﷺ ke mutabiq un mein sirf ek hi firqa Ahle Haq Jannati hai. Baaqi sab ke sab batil , jahannami hai.

HADITH: Hazrat Anas bin Malik رضي الله تعالى عنه se riwayat hai ki Rasulullah ﷺ ne irshaad farmaya hai: “Beshak Bani Israiel ikhattar (71) firqo mein bat gayi hai aur meri ummat bahattar (72) firqo mein taqseem ho jaayegi. Sab firqe jahannami hoge magar ek, aurwahi jamat hai.” (SUNAN IBNE MAJAH, 2- 1322 – BA SANAD E SAHIH)

SUNAN ABU DAWOOD mein ba sanad e Hasan Hazrat Muawiya bin Abi Sufyaan رضي الله تعالى عنه se marfuan yu marwi hai ki BanI Israel bahattar (72) firqo mein bat gayi hai aur ye millat (millat e islamiya) tihattar (73) firqo mein taqseem ho jaayegi. Bahattar jahannami hoge aur ek Jannati. Woh Jamat hai.

Aksar riwayaat mein aisa hi hai. Albatta baaz riwayaat mein ye bhi manqool hai ki Yahood ikhattar (71) firqo mein bat gayi hai. Un mein se ek Jannati baaqi Jahannami hai. Nasara bahattar (72) firqo mein bat gayi hai, un mein ikhattar jahannami aur ek jannati hai aur Meri ummat tihattar (73) firqo mein bategi jin mein ek Jannati aur bahattar jahannami hoge.

Qual e Rasool ﷺ ke mutabiq banaam Muslim mukhtalif firqe wujood mein aa chuke hai. Zahir hai un firqo mein sirf ek Ahle Haq wa Jannati hai. Baaqi sab ke sab batil, jahannami hai. Us ek Ahle Haq Jannati firqe ko Rasulullah ﷺ ne “Al Jama’at” (khaas Jama’at) farmaya hai. Baaz Ahaadith mein us firqe Naajiya ko “Al Sawad ul Aazam” (Sab se badi Jamat) bhi kaha gaya hai.

Sahaba E Kiraam ne jab Huzoor ﷺ se pucha ki woh jamat kaun hai? To farmaya: “Us se muraad woh Jama’at hai jo mere aur mere Sahaba ke tareeqe par ho aur Allah ke Deen ke muaamle mein na jhagde aur Ahle Tauheed ko kisi gunah ke sabab kafir na kahe. (AL SHARIA LIL AAJURI, 1 – 431, SUNAN TIRMIZI, 5- 26, AL MOJAMIL KABEER LIL TABRANI, 13- 30)

Ibne Battah ne ye riwayat naql ki hai ki Musayiab bin Wadhe Sulmi Himsi ne kaha ki Mein Yusuf bin Asbaat (Mutawaffi 195 H) ke paas aaya. Alayk Salayk ke baad maine pucha: Aye Abu Muhammad! Aap baqiya tul Salaf aur Imam Ahle Sunnat hai. Aap apne mukhalif par hujjat hai. Mein aap se ahaadith sunne ke liye nahi balki ek hadith ki wazahat talab karne ke liye aaya hu. Rasulullah ﷺ ne farmaya hai ki Bani Israel ikhattar (71) firqo mein bat gayi hai aur Meri Ummat bahattar (72) firqo mein bat jaayegi. Un mein se sirf ek Jannati hoga. Aap mujhe un firqo ke baare mein bataye taaki unse bach saku. Yusuf bin Asbaat ne kaha: “Buniyaadi taur par woh 4 firqe hai.

(1) Qadreeya
(2) Murjiya
(3) Shia (Rawafiz)
(4) Khawarij

Phir charo mein se har ek ke 18 – 18 firqe hai. (AL IBANA – 1/377)

Qual e Rasool ﷺ se maloom huwa ki jo firqa Rasool aur Sahaba ke Aqeede par hai wahi Sawade Aazam wa Jamat e Ahle Sunnat hai. Aur wahi firqa jannati hai. Hadith mein batil firqo ki 2 numaya alaamate bayaan huwi hai:

(1) Batil firqe Deen mein ladaayi jhagde paida karege (note: wazeh rahe ki Aima e Mujtahideen ka furooiyaat e Deen mein ikhtilaaf is mein daakhil nahi. Ye marafideen nahi. Ijtehaad fi furoouddin hai. Jiski ijazat khud Hadith se Rasool se hai)

(2) Ahle Tauheed yaani Musalmaano ko Gunah e Kabeera ki bina par kafir kahege. Jab hum Islam ki tareekh ka jaayeza lete hai to Tamaam baatil firqo Qadriya, Murjiya, Rawafiz, khawarij aur unke tamaam zili firqo mein ye dono wasf numaya nazar aate hai. Uske bar khilaaf daur e sahaba se le kar aaj tak Sawade Aazam Ahle Sunnat wa Jama’at ne Deen mein jhagde paida nahi kiye aur kisi Musalmaan ko uske gunah ke sabab kafir nahi kaha. Agar kisi ko kafir kaha hai to uske kuffria qeede ya kuffri amal ki bina par kaha hai.

Ab hum ikhtisaar ke saath batil firqo ka tarruf pesh karte hai.

(1) Qadreeya

Firqa e Qadreeya ne Deen ke ek buniyadi aqeede taqdeer ka inkaar kiya aur ye kaha ki taqdeer koi cheez nahi. Hum apne Aamal wa Af’aal mein mustaqil qudrat wa ikhtiyaar waale hai. Hum hi hamare afaal ke muwajad wa khaliq hai. Rasulullah ﷺ ne is giroh ko ummat ka majoos farmaya hai aur us se dur rehne ki sakht taakeed farmayi hai. Zaahir hai jab Rasulullah ﷺ ne khud firqa e Qadreeya ki mazammat bayaan farmayi hai aur usse ummat ka majoos qaraar diya hai to firqa e qadreeya ke batil hone mein koi shak nahi. Ye firqa apne kufri aqeede (inkaar e taqdeer) ki bina par Islam se kharij hai. Go ki kalma gohai. Bahasiyat e firqa Aaj uska wujood nahi hai. Haan us firqe ke kuffri aqeede ko manne wale log infiraadi taur par kahi kahi aaj bhi paaye jaate hai. Jo shaks bhi taqdeer ka munkir hai woh kafir hai, agarche kalma goh musalmaan kehlata ho.

(2) Rawafiz: Firqa e Rawafiz ka zuhoor Hazrat Ali رضي الله تعالى عنه ke daur e khilafat mein huwa. Buniyadi taur par is firqe se 5 firqe wujood mein aaye.

1. Saba’eya: Ye firqa Ibne Saba ki janib mansoob hai. Is firqe ne Hazrat Ali رضي الله تعالى عنه ko Ilaa (mabood) kaha. Hazrat Ali رضي الله تعالى عنه ne Ibne Saba ko madaain ki taraf jila watan kar diya tha aur baaz Sabaeeyo ke gharo ko jalwa diya tha. Ye firqa apne kufri aqeede ki bina par Islam se kharij hai.

2. Zaidiya: Iske teen firqe hai. Jaroodiya, Sulemaniya, Batriya. Ye teeno Zaid bin Ali bin Hussain ki imaamat ke qaail hai. Abul Jarood ke mutabieen ko Jaroodiya kaha jaata hai. Unka ye aqeeda hai ki Rasulullah ﷺ ne agarche Hazrat Ali رضي الله تعالى عنه ko khilafat ke liye naamzad nahi farmaya tha, lekin unka wasf bayaan karke unke liye khilafat ko sabit farmaya tha. Unka ye bhi aqeeda hai ki jin sahaba ne Hazrat Ali رضي الله تعالى عنه ki bayat nahi ki thi woh sab kafir hai. Suleman bin Jarir ki janib nisbat karte huwe firqa e Zaidiya ke ek firqe ko Sulemaniya kaha jaata hai. Uska aqeeda ye hai ki Hazrat Abu Bakr رضي الله تعالى عنه wa Hazrat Umar رضي الله تعالى عنه ke muqaable mein Hazrat Ali رضي الله تعالى عنه zyada khilafat ke mustahiq the. Sahaba ne Hazrat Ali رضي الله تعالى عنه ko Awwal khalifa na maan kar khata ki hai. Ye firqa sahaba ki takfeer nahi karta. Lekin uske baani Suleman bin Jarir ko Ulema ne kafir kaha hai. Kyuki usne Hazrat Uthman رضي الله تعالى عنه ko Kafir kaha hai. Firqa e Batriya ke bhi wahi nazariyaat hai jo Sulemaniya ke hai.

3. Imaamiya: Firqa E Imaamiya ke 15 firqe hai. Muhamadiya, Baqariya, Nawasiya, Shamitiya, Ammariya, Ismailiya, Mubarakiya, Mausuiya, Qatiya, Itna Athariya, Hishamiya, Zuraariya, Yunsiya, Shaitaniya, Kamliya. Ye sab ke sab batil jahannami hai. Un mein jo Hazrat Ali رضي الله تعالى عنه ko Mabood maante hai ya Haraam cheezo ko Halaal samajhte hai aur Faraiz ko apne se saaqit maante hai, woh kafir hai. Woh Islam se kharij hai. Agarche Islam ki janib mansoob kiye jaate ho. (Masdar e sabiq – previous reference)

4. Kisaniya: Buniyaadi taur par iske 2 firqe hai. Ek firqe ka ye maanna hai ki Hazrat Muhammad bin Hanfiya abhi Zinda hai. Aur wahi Mahdi muntazir hai. Dusra firqa ye maanta hai ki Hazrat Muhammad bin Hanfiya apne waqt mein Imam the. Unki wafaat ke baad Imaamat dusre ki tarah muntaqil huwi. Phir dusre ki Imaamat ke maamle mein un mein ikhtilaaf huwa.

5. Gulatah: Un mein se har ek ke mutaadid firqe hai. Gulatah ke tamaam firqe Islam se kharij hai. Kyuki woh Hazrat Ali رضي الله تعالى عنه ko mabood maante hai. (AL FARQ BAINAL FARQ LIL ASFARAINI:17/1)

Maahasl ye hai ki Rawafiz ke baaz firqe kafir hai aur baaz gumrah. Jo firqe Hazrat Ali رضي الله تعالى عنه ko mabood maante hai aur moharrmaat sharia ko halaal samajhte hai aur faraaiz ko saaqit maante hai ya Nusoos e Qatiya sariha ka inkaar karte hai. Maslan Hazrat Abu Bakr رضي الله تعالى عنه ki sahabiyat ka inkaar karte hai. Ya Hazrat Ayesha رضي الله عنهاko Paak daaman tasleem nahi karte hai. Woh kafir hai.

Rawafiz ke jo firqe Kafir nahi woh gumrah jahannami hai. Aur Islami firqo mein daakhil hai.

Shia wa Rawafiz ke gumrah hone ki daleel ye hai ki Hazrat Ibne Abbas رضي الله تعالى عنه ne unko sab se battar wa gumrah kaha hai.

TARJAMA: Bahattar (72) firqo mein sab se zyada gumrah aur baddtareen firqa Shia hai. Jo Hazrat Abu Bakr رضي الله تعالى عنه wa Umar رضي الله تعالى عنه ko bura bhala kehta hai. (AL ABANIYA AL KUBRA – IBNE BATTA, 1/379)

(3) MURJIYA

Firqa e Murjiya ke 10 firqe hai. Sab ke sab batil hai. Un mein jo firqa ye kehta hai ki Imaan laane ke baad Amal ki zaroorat nahi, Maasiyat wa gunah se Imaan ko kuch nuksaan nahi pohachta ya jo ye aqeeda rakhta hai ki taqdeer koi cheez nahi jaisa ki Qadriya ka aqeeda hai ya jo Allah Ta’ala ki sifaat maslan Ilm, irada, qudrat, sama, basr wagairah ka inkaar karta hai jaisa ki Firqa e Jehemiya ka aqeeda hai. To woh firqe kharij az Islam hai. Khud Allah ke Rasool ne firqa e Murjiya ko maloon qaraar diya hai. Jaisa ki Imam Baihiqi ne Apne sanad se Hazrat Muaaz bin Jabal رضي الله تعالى عنه ke hawale se Rasulullah ki ye Hadith naql ki hai:

TARJAMA: Allah ne kisi Nabi ko nahi bheja magar unki ummat mein kuch Qadariya aur Murjiya zaroor huwe. Jo ummat par unke deen ko mashqooq banate rahe. Sun lo Beshak Allah ne Qadriya aur Murjiya ko 70 Ambiya ki Zabano se maloon qaraar diya hai. ( AL AITEQAAD – 1/ 237)

Is hadith ko Hazrat Muaaz bin Jabal رضي الله تعالى عنه ke alaawa Hazrat Abu Huraira رضي الله تعالى عنه , Hazrat Huzaifa رضي الله تعالى عنه , Hazrat Abu Umama رضي الله تعالى عنه , Hazrat Ibne Umar رضي الله تعالى عنه ne bhi riwayat kiya hai.

(4) KHAWARIJ

Islam ko sab se zyada nuksaan firqe e Khawarij se pohcha hai. Is firqe ki takheem rezi dar haqeeqat Yahoodo Nasara ke haatho khufiya taur par huwi hai. Munafiqeen ne iski aabiyari ki. Aur Hazrat Ali Murtuza رضي الله تعالى عنه ka daur aate aate is fitne ne ek tanawar darakht ki shakal ikhtiyaar kar li. Aur aaj tak iski jade failti ja rahi hai. Rasool e Sadiq ﷺ ne is firqe ke talluq se pehle hi khabar de di hai aur iske alaamate bhi bayaan farma di hai. Rasulullah ﷺ ke farmaan ke mutabiq is firqe ka aakhri giroh DAJJAL ke saath hoga.

Shareeq bin Shihaab رضي الله تعالى عنه ka bayaan hai ki meri ye tamanna thi ke kisi Sahabi se mulaqat karu aur unse khawarij ke baare mein hadith sunu. Arfa ke din meri mulaqat Abu Barza Aslami رضي الله تعالى عنه se huwi. Woh apne ashaab ki ek jamaat ke saath the. Maine unse kaha ki Aap ne Rasulullah ﷺ se khawarij ke baare mein jo kuch suna hai mujhe sunaye. Unhone kaha ki Mein tumhe woh sunata hu jo mere kaano ne suna hai aur meri aankho ne dekha hai. Rasulullah ﷺ ke paas kuch dinaar laaye gaye. To aap ne taqseem karwa diye. Wahan par ek lambi dadhi wala gandumi rang ya siyaah faa’am shaks tha. Uski Peshani par sajde ka nishaan tha. Woh safed joode mein tha. Huzoor ﷺ ke baaye jaanib se saamne aaya. Lekin Aap ne us ko maal mein se kuch nahi diya to usne kaha Aye Muhammad! Aaj Aap ne Maal baatne mein insaaf nahi kiya. Huzoor ﷺ sakht gazabnaak huwe aur farmaya. Wallah Tum mujh se zyada insaaf karne wala nahi paaoge. Ye teen martaba farmaya. Phir farmaya mashrik ki taraf se kuch log niklege. Unka yahi tareeqa hoga.(Nabi ki tanqees e shaan karege) Woh Quran padhege aur Quran unke halaq se neeche nahi utrega. Woh Deen se aise nikal jaayege jaise Teer shikaar ke paar nikal jata hai. Phir woh Deen mein wapis nahi aayege. Unki alaamat Sar ko mundana hoga. Woh barabar nikalte hoge. Yahan tak ki unka aakhri giroh DAJJAL ke saath niklega. Jab tum unko paao to qatl karo. Woh makhlooq mein sab se badtareen log hai.
(• MUSNAD AHMED, 33/44, HADITH 80891)

Tareekh shahid hai ki Hazrat Ali رضي الله تعالى عنه ke zamaane mein ek kalma goh Musalmaan giroh ne Hazrat Ali رضي الله تعالى عنه ke khilaaf khurooj kiya aur Hazrat Ali رضي الله تعالى عنه ne Rasulullah ﷺ ki peshangoyi ke mutabiq khawarij se qitaal kiya aur unke sardar ko qatl kiya.

KHAWARIJ KI ALAAMAAT

Sahih Bukhari, Sahih Muslim aur deegar kutoob e Ahaadith mein Khawarij ki jo alaamaat bayaan ki gayi hai usse unke talluq se ye baate samajh mein aati hai:

(1) Bazaahir pakke Musalmaan hoge. Quran ki khoob tilawat karege. Bade Namazi aur Rozedaar hoge ki unki Namaz Rozo ke muqaable mein dusre Musalmaan apni Namaz Rozo ko kam samjhege.

(2) Unke muris e Aala Zul Khuwaisara Tamimi ki sifat ke haamil hoge. Zul khwaisara ne Nabi e Kareem e ki shaan mein gustakhi ki thi. Ye log bhi Ambiya, Awliya aur Akaabir e Ummat ki shaan mein gustaakhiya karege aur apne is amal ko adl wa insaaf qaraar dege.

(3) Ye log shiddat pasand aur dehshatgard hoge. Musalmaano ko Kafir wa Mushrik keh kar qatl karege aur boot parasto ko chhod dege.

(4) Kafiro ke baare mein jo ayaat nazil huwi hai unko Musalmaano par chaspa karege.

(5) Baalo ko mundane wale hoge

(6) Ye log aksar nau umr aur kam aql hoge.

(7) Makhlooq mein sab se behtar shaks yaani Rasulullah e ke qual ke hawale se baat karege.

Mazkoora tamaam alaamate in khawarij mein maujood thi jo Hazrat Ali رضي الله تعالى عنه ke zamaane mein maujood the. Khawarij ne Hazrat Ali رضي الله تعالى عنه ke khilaaf khurooj kiya. Hazrat Ameer e Muaawiya رضي الله تعالى عنه aur Hazrat Ali رضي الله تعالى عنه ke nazaayi maamle mein baahimi tasfiya ke liye hukm mutayyan karne mein Hazrat Ali رضي الله تعالى عنه ki mukhalifat ki. Balki Qurani nas “” ( faisla sirf Allah ke liye hai) ka hawala dete huwe ye kaha ki makhlooq ko hukm banana shirk hai. Lihaza Ali bin Abi Talib aur unke haamiyo ne makhlooq ko hukm aur faisal maan kar kufr ka irtikaab kiya hai.

Hazrat Ali رضي الله تعالى عنه ne unhe samjhane ki koshsish ki, ki Qurani Nas ka jo maani tum bayaan karte ho woh sahih nahi. Faisla sirf Allah ka hai matlab ye hai ki Allah ke faisle ke khilaaf har faisla Na Maqbool hai. Haqeeqi hakam Allah hai. Banda Allah ke faisle ko zaahir wa naafis karne wala hai. Ussi lihaaz se bande ko Mijaaz e ahkam kaha jata hai. Jaisa ki khud Quran e Hakeem, Surah Nisa, Ayat no 35 mein Miya biwi ke maabain musaalihat paida karne aur musaalehat na hone ki surat mein dono ke haq mein munasib faisla karne ke liye 2 mukhlis mardo ko hakam muntakhib karne ki hidayat di gayi hai. Hazrat Ali رضي الله تعالى عنه ne khawarij ke istidlaal ko batil qaraar dete huwe farmaya : “Qurani nas bar haq, magar khawarij ki taraf se uski muraad galat bayaan ki gayi. Phir Hazrat Ali رضي الله تعالى عنه ne unhe sab se battareen makhlooq kaha.
( • SAHIH MUSLIM, 2/749, BAAB: TEHREEZ ALAA QATL LIL KHAWARIJ)

khawarij ko samjhane bhujane ke liye Hazrat Ali رضي الله تعالى عنه ne Hazrat Abbas رضي الله تعالى عنه ko maqaam e Harwara bheja. Khawarij zyada tar wahi muqeem the. Hazrat Abbas رضي الله تعالى عنه ne har chand unhe samjhane ki koshish ki lekin woh apni zidd par ade rahe. Aur Hazrat Ali رضي الله تعالى عنه se jang ka ailaan kar diya. Hazrat Ali رضي الله تعالى عنه ne unse maqaam e Neherwaan jo Iraq mein Bagdaad ke qareeb hai, mein jung ki aur unke Sardar samait aksar khawarij ko qatl kiya. Thode hi zinda bach sake. Rasulullah ﷺ ka akhbaar lil gaib harf harf sadiq aaya.

Aap ﷺ ne farmaya tha, maine un logo se jung ki jo Quran ke nuzool ka inkaar karne wale the aur Ek shaks aise logo se jung karega jo Quran ke nuzool ka iqraar karege lekin uske galat maani bayaan karege. ( AL BIDAYA WAN NIHAYA)

Ye baat musallam hai ki qual e Rasool ﷺ ka misdaaq giroh khawarij hai jisne Quran ki ayat ka galat maani bayaan karke Hazrat Ali رضي الله تعالى عنه aur Aap ke ashaab ko kafir kaha. Unke khilaaf jang ka ailaan kiya aur Hazrat Ali رضي الله تعالى عنه ne unse jang ki. Jang ke baad khawarij ke sardar ko talaas e basiyaar ke baad jab Hazrat Ali رضي الله تعالى عنه ke saamne laaya gaya to Aap ne Allah ka shukr adaa karte huwe farmaya: Beshak Allah ke Rasool e ne is giroh ke sardar ki jo alaamat bayaan farmayi thi, is Shaks mein majood hai. (MAZDAR E SAABIQ)

Musannaf Abdur Razzak mein hai ki jab Hazrat Ali رضي الله تعالى عنه ne khawarij ko qatl kiya to ek shaks ne kaha shukr hai Allah ka jisne inhe halaaq kiya aur hume unse raahat ataa farmayi. Ye sun kar Hazrat Ali رضي الله تعالى عنه ne farmaya TARJAMA: Hargiz nahi. Qasam hai uski jiske qabze mein meri jaan hai. Un mein kuch log abhi apne baap ki pushto mein hai. Woh abhi tak maao ke shikam mein nahi aaye hai. (MUSANNAF ABDUR RAZZAK, 10/150, BAABO MAA JA FIL HARURIYA)

Hazrat Ali رضي الله تعالى عنه ke irshaad ka matlab ye hai ki khawarij ka giroh baad mein bhi paida hoga. Unka aakhri giroh Dajjal ke saath hoga. Jaisa ki Ahaadith mein ye baat mazkoor hai. Khawarij ko Maariqa aur Haruriya bhi kaha jaata tha. Usse maloom huwa ki kissi zamane mein kuch khaarji asbaab ki bina par khawarij dusre naamo se bhi mausoom ho sakte hai. Dekhne ki baat ye hai ki jis firqe ke andar woh awsaaf maujood ho jo ahaadith mein mazkoor hai to ye samajhna chahiye ki woh firqa khawaarij ki ek shaakh hai. Khawarij ka ek wasf jo unki pehchaan ka ahem zariya hai ye hai ki woh musalmaano par kufr wa shirk ka fatwa lagayege. Aur unke qatl ko jaiz qaraar dege. Kuffar ke baare mein jo ayaat naazil huwi hai unhe Musalmaano par chaspa karege. Is tanazur mein jab hum Islami tareekh ka mutaala karte hai to is natije par pohachte hai ki daur e hazir ka Salafi ya Wahabi firqa dar haqeeqat firqa e khawarij ki hi ek shakl hai. Is haqeeqat ko samajhne ke liye Wahabi ya Salafi firqe ke tareekhi wa mazhabi pas manzar se aagaahi zaroori hai. Lihaza hum us par kuch roshni daalte hai.

WAHABIYAT YA SALAFIYAT KYA HAI?

Wahabiyat dar haqeeqat Dajjali fitne ka ek jaal hai jo sar zameen e Najd mein bichaya gaya. Musalmaano ko is fitne ka shikaar banane ke liye firangiyo ne ek zaheen fateen buland himmat aur unche ilmi gharane ke Arab Aalim Shaykh Muhammad bin Abdul Wahhab Najdi Tamimi ko muntakhib kiya. Phir uske waaste se Harmain Tayyabain mein Musalmaano ke maa bain mazhabi inteshaar faila kar unka qatl e aam karwaya. Is rudaad ki ek jalak pesh karne se pehle Ahaadith e Sahiha ke hawale se sheher Najd ki mazhabi hasiyat ko pesh karna munasib hoga.

Sahih Bukhari mein Hazrat Ibne Umar رضي الله تعالى عنه se riwayat hai ki Rasulullah ﷺ ne ek martaba ye dua farmayi: “Aye Allah! Hamare Shaam mein barkat nazil farma. Aye Allah! Hamare Yamen mein barkat nazil farma. Logo ne kaha aur hamare Najd mein bhi; Yaa Rasulallah ﷺ ? Phir Aap ne wahi Dua farmayi, to logo ne phir wahi kaha ki Yaa Rasulallah ﷺ ! Aur hamare Najd ke liye bhi barkat ki dua farmaye. Teesri martaba jab darkhwast ki gayi to Rasulullah ﷺ ne farmaya:

“TARJAMA:
Yahan Zalzale aur fitne hoge. Aur yahan shaitaan ke pairokaar zaahir hoge.
(SAHIH BUKHARI, 2/33, BAABO MAA QEELA FIL ZALAAZIL WAL AAYAAT, HADITH 1037)

Najd ke mashoor sheher al Yamama mein jhoota mudayi Nubuwat Musailma bin Hubaib Kazzab paida huwajo san 12 Hijri mein Hazrat Abu Bakr Siddique رضي الله تعالى عنه ke daur e khilafat mein jang e Yamama mein qatl huwa. Ye shaks qabila e Banu Haneefa ka tha. Ussi daur mein Sajjah binte Aws naami aurat jiska talluq Qabila e Banu al Ambar se tha usne bhi Nubuwat ka dawa kiya aur Musailma Kazzab se nikah kiya. Dono jhoothe madiyaan e Nubuwat ki taeed Qabila Banu Tameem ke logo ne ki thi.
(NIHAYATUL ARAB FI MAARIFATI ANSAAB IL ARAB, 1/69)

Musailma Kazzab aur Sajjah ke haami Qabila e Banu Tameem mein ek shaks Muhammad bin Abdul Wahhab Tameemi 1115 Hijri – 1703 Iswi ko Najd mein paida huwa. Wazeh rahe ki ZulKuwaisara naami shaks jisne Rasulullah ﷺ par Na insaafi ka ilzaam rakha tha woh bhi qabila e Banu Tameem ka tha. In waqiyaat se ye maloom huwa ki Khawarij ke muaris e aala Zul Khuwaisara Tameemi se le kar Yamama (Najd) ke Musailama Kazzab aur Sajjah jaise Dajjalo balki Muhammad bin Abdul Wahhab tak Tameemi nisbat ka ek taweel silsila hai.

Muhammad bin Abdul Wahhab ek Zaheen fateen buland himmat jari aur ek naamwar ilmi gharane ka chashmo chiraag tha. Ibne Abdul Wahhab ne ibteda hi se qayadat wa imamat ka shauq tha. Yahoodo Nasara Musalmaano mein mazhabi inteshaar wa ikhtilaaf paida karne ke liye aise hi afraad ko bil waasta ya bila waasta apna Aala kaar banate hai. Aur unki mukammal pusht panahi karte hai. Taaki Musalmaan baham ikhtilaaf, inteshaar, qatl wa khoonrezi se tukde tukde ho kar bikhar jaaye.

Ye Musallama haqeeqat haiki uthadth ke nazariyaat shaagird ki tarbiyat mein gehre asraat murattab karte hai. Jis zamaane mein Ibne Abdul Wahhab ne shaoor ki aankhe khole us zamaane mein firangi saajish se Aalame Arab hatta ke Harmain Tayyabain mein bhi kayi aise ulema qadam jama chuke the jo shaks Ibne Taymiya aur unke shagird Shaykh ibne Qayyim ke gumrah kun nazariyaat ki nashr o ishaat ke liye kosha the. Bad qismati se Muhammad ibne Abdul Wahhab ki taalim mein aise hi 2 Aalimo ka sab se ehem role raha hai. Tareekh mein ek naam Shaykh Hayaat Sindhi aur dusra Shaykh Abdullah bin Ebrahim bin Saif hai.

Ek Misri Aalim Shaykh Ali Tantawi Johri (Mutawwafi 1335 H) ne ye likha hai ke Shaykh Muhammad ibne Abdul Wahhab ne Musalmaano ko kafir kaha aur unhe mubah al dum qaraar diya. Usne unke dono usthad Shaykh Abdullah bin Ebrahim aur Shaykh Hayat Sindhi ki taleem wa tarbiyat ka bada dakhl hai.

Shaykh Tantawi likhte hai:

TARJAMA: Muhammad bin Abdul Wahhab ki mulaqaat Madina mein 2 aise aadmiyo se huwi jinhone unki zindagi ko ek naya rukh dene mein bada muasir qirdaar adaa kiya. Ek Najd ka woh Shaykh hai jiska talluq Maqam Al Majma ke ek buzrug aur saahib munsib khaandaan se tha. Woh ek aqalmand Aalim tha. Hamesha Ibne Taymiyya ki kitabo ka mutaala kiya karta tha. Aur Ibne Taymiyya ke pairokaaro aur unke nazariyaat ko maane walo ki taaeed karta tha. Us Shaykh ka naam tha Abdullah bin Ebrahim bin Saif. Dusra shaks ek Hindi Nizaad Salafi Mashrab Shaykh tha. Jo Biddat ka khullam khulla radd karta tha. Shaykh ka Naam tha Muhammad Hayat Sindhi. Aur ye zahir hai ki Shaykh Bidaat ke murtakibeen ke radd mein guloo karta tha. Yahan tak ki unhe kaafir kehta tha. Woh Mushrikeen ke baare mein Nazil hone wali Aayaat ko un lar chaspa karta tha. Usne Muhammad bin Abdul Wahhab ko tambeeh karte huwe ye kaha tha ki Rasulullah ﷺ ki Qabr mubarak ki ziyarat karne wale baaz log jo munkiraat anjaam dete hai woh Deen nahi. (Shaykh Sindhi Qabr e Rasool e ke saamne khade ho kar Dua karne, Qabr e Mubarak ki Tazeem karne aur Rasulullah ﷺ ko apni dua mein wasila banane ko bidat wa munkiraat samajhta tha – wal ayaazobillah) Shaykh Sindhi ne (Mushrikeen ke baare mein nazil hone wali ek ayat “” ko Roza e Rasool ﷺ ki ziyarat karne walo par chaspa karte huwe) Muhammad bin Abdul Wahhab Najdi se kaha ki Roza e Rasool ﷺ ki ziyarat karne wale ye log halaak hone wale hai. Aur jo ye kar rahe hai woh batil hai. (MUHAMMAD BIN ABDUL WAHHAB, PG 15,16,17)

Algarz Shaykh Abdullah bin Ebrahim aur Shaykh Hayaat Sindhi ki taleem aur sohbat mein Muhammad bin Abdul Wahhab ke zeheno fikr pe Shaykh ibne Taymiya ki taleemaat ka rang chadha diya jo firangi saajish se itna gehra ho gaya ki Muhammad bin Abdul Wahhab Najdi ne Takfeer e Muslimeen ke liye baa zaapta ek tehreeq ki buniyaad daali. Musalmaano ke Jaan o Maal ko mubah kiya gaya. Aur Harmain Tayyibain mein Qatl o Qitaal ka bazaar huwa. Aur bil aakhir Harmain Taayebain par wahabiyat ka galba wa taslut ho gaya. Is fitne ki ek tafseeli tareekh hai jiske zikr ke liye lamba waqt chahiye. Yahan uski chand jalkiyaan pesh ki jaati hai.

Muhammad bin Abdul Wahhab Najdi duniya ke un tamaam Musalmano ko Kafir samajhta tha jo Neki aur taqarrub ki niyat se Roza e Rasool ﷺ ki Ziyarat ke liye Safar karke durr daraaz se aate the. Roza e Rasool ﷺ aur Sahaba e Kiraam ke mazaaraat ki tazeem karte the. Unke paas khade ho kar haath utha kar Dua karte the. Ambiya, Awliya aur Swaleheen ko wasila bana kar Dua karne wale Musalmaano ko Shaykh Najdi ne Mushrik theraya aur unse Qitaal ko Jaiz qaraar diya. Shaykh Najdi ne khud ye likha

TARJAMA : Agar koi ye kehta hai ki hamara Imaan hai ke Allah ke iraade ke bagair Hazrat Muhammad ﷺ bhi Azkhud Nafa wa Nuksaan pohchane ke maalik nahi. Che jaaye ki koi Abdul Qadir wagairah ho. (Zara Nadaza lagaye ke Nabi aur Wali ke zikr mein bhi Shaykh Najdi ka kis qadr gustakhana andaz hai). Lekin mein gunaahgaar banda hu aur swaliheen ka rutba Allah ke nazdeek bada hai. Lihaza mein unke wasile se Allah se maangta hu us shaks ka jawab wahi hai jo pehle guzra. Woh ye hai ki Rasulullah ﷺ ne jin (Mushrikeen) se jung ki hai woh bhi yahi iqraar karte the. Aur kehte the ki unke butt khud unhe faida nahi de sakte lekin Allah ke nazdeek woh Jaahomartaba wale hai. Lihaza woh Allah ke yahan unki sifaarish karege. (• KASHFUL SHUBUHAAT, 31,32)

Dekha Aap ne kis jurrat ke saath Shaykh Muhammad bin Abdul Wahhab Najdi ne Ambiya wa Awliya se Tawassul ko Shirk qaraar dete huwe Tawassul ke qaail poori duniya ke Musalmaanopar un ayat ko chaspa kar diya jo Mushrikeen aur unke Butto ki mazzammat mein nazil huwi hai.

Shaykh Najdi ke baqual Ambiya wa Awliya ke wasile se Dua karne wale duniya ke saare Musalmaan Mushrik hai. Aur Ambiya wa Awliya MaazAllah Asnaam wa Boott hai. Poori duniya ke Musalmaano ko Mushrik tehraane wale apne Mujaddid ki tareef ka pul baandhte huwe Ek Wahabi Arab Aaalim Abu Abdullah Zahbi ne ye likha hai :

TARJAMA : Allah ke izn se 12wi sadi Hijri ke wast mein Imam Mujaddid Shaykh Muhammad Ibne Abdul Wahhab ki dawat zaahir huwi. Us waqt zameen jahalat se labrez ho chuki thi. Tamaam mumaalik mein Shirk, gumrahi aur bidat fid deen ki tareekhiyan chaa chuki thi. Islam ka noor bhuj gaya tha. Haq aur hidayat ka chirag gul ho chuka tha. Ahle Ilm Swaliheen Duniya se guzarchuke thethode se the bhi to woh majboor wa bebas, Sunnat mit gayi thiaur bidat ka galba ho gaya tha. Gumrah wa bad aqeeda log sardar ban gaye the. Deen logo se durr aur batil qareeb aa chuka tha.

Aslaaf ke aqaid wa nazariyaat ke haami Sunni Sahih ul Aqeeda Musalmaan jo Ambiya aur Awliya se tawassul ko jaiz samajhte the aur unki shafa’at ke qail the Shaykh Najdi ne unhe apne khud sakhta daayra e Tauheed se kharij karte huwe kis tarah kafir wa mushrik thehraya hai. Usse Shaykh Najdi hi ki tehreer mein dekhe aur saw baar MaazAllah padhe.

Shaykh Najdi likhta hai:

TARJAMA: Mujhe maloom hai ki log kalma e tauheed padhne se Musalmaan nahi hoge. Jab ki Malaaika aur Awliya ki shafa’at ke taalib ho. Aur unko Allah ki baargah mein apna wasila banate hai. Agar aisa hai to unki jaan o maal mubah hai. (KASHFUSH SHUBHAAT: 20,21)

In dalaail ki roshni mein bedagdaga ye baat kahi ja sakti hai ki Muhammad bin Abdul Wahhab Najdi 12wi sadi hijri mein Naye chehre ke saath ubharne wala khawarij ka Shaykh ul Islam aur Mujaddid tha.

Ahaadith mein khawarij ki alaamaate zikr huwi hai. Woh Muhammad bin Abdul Wahhab Najdi aur Uske Muttabieen mein paayi jaati hai. Khawarij ne jis tarah masla e hakam mein Hazrat Ali رضي الله تعالى عنه ki himayat karne wale tamaam Musalmaano hatta ki Hazrat Ali رضي الله تعالى عنه ko bhi kafir keh kar unse qitaal kiya tha. Ussi tarah Muhammad bin Abdul Wahhab Najdi ne Harmain Tayyebain ke Musalmaao ko Mushrik wa kafir keh kar unse qitaal kiya. Aur unki jaano maal ko mubah qaraar diya.

Ahaadith mein khawarij ki ye alaamat bayaan huwi hai ki woh kuffar wa mushrikeen ke baare mein nazil hone wali ayaat ko Musalmaano par chaspa karege. Theek yahi aadat Muhammad bin Abdul Wahhab Najdi ki bhi thi. Ambiya wa Awliya ki shafaa’at unse tawassul aur unki Qabro ki tazeem ke jawaaz ke qail Sahih ul Aqeeda Musalmaano ko Mushrik qaraar dete huwe un par un aayaat ko chaspa karta tha. Jo mushrikeen aur booto ki mazammat mein nazil huwi hai Shaykh Najdi aur unke mutabieen ki mazhabi deshatgardi ko bayaan karte huwe Allama Muhammad Ameen Ibne Abideen Shami (Mutawwafi 1252 H) ne ye likha hai ki khawarij ke nazdeek gunah e kabeera ka murtaqib kafir hai.

Hazrat Ali رضي الله تعالى عنه ke khilaaf khurooj karne walo ka ye maanna tha ke apne nizaayi umoor mein gairullah ko hakam bana kar Hazrat Ali رضي الله تعالى عنه aur unke ashaab ne kufr kiya. Isi liye unhone unke khilaaf jung ka ailaan kiya.

Ussi tarah Muhammad bin Abdul Wahhab Najdi ne apne faasid gumaan ke mutabiq apne nazariyaat ke haamiyo ke siwa tamaam Musalmaano ko kafir samjha aur unse qitaal ko mubah wa jaiz qaraar diya.

Allama Shami ne ye bhi likha hai ki kisi shaks ka khawarij se hone ke liye ye zaroori nahi ki woh sahaba ko kafir kehne wala ho. Balki uske liye itna kaafi hai ki woh shaks apne siwa dusre Musalnaano ko kafir samajhne wala ho. Aur uski daleel mein Quraani ayaat ko unka galat mafhoom bayaan karke pesh karta ho. Jaisa ki khawarij ne Hazrat Ali رضي الله تعالى عنه aur Aap ke ashaab ko kafir kehne ki daleel mein Quran ki ayat ….. ko pesh kiya tha. Phir allama Shami ne aage ye likha hai:

TARJAMA : Jaisa ki hamare zamane mein ibne Abdul Wahhab ke mutabieen mein aisa huwa. Woh Najd se nikle aur Harmain par qabiz ho gaye. Woh khud ko Hanbali kehlaate the. Lekin unka aqeeda ye tha ki bas wahi Musalmaan hai aur jo unke aqaaid ke mukhalif hai woh mushrik hai. Is bina par Ahle Sunnat aur Ulema e Ahle Sunnat ke qatl ko jaiz qaraar diya.
(RADDUL MUHTAAR MAA AD DURRIL MUKHTAAR, 4/262, BAAB UL BUGATI MATLABI FI ITTEBA ABDUL WAHHAB IL KHAWARIJ FI ZAMANINA)

Shaykh Muhammad bin Abdul Wahhab Najdi ne apne aqaaid wa nazariyaat ki ishaat ke liye Hakim e waqt ki himayat hasil ki. Kyuki unko pata tha ki agar apne aqaid wa nazariyaat ki tableeg ke liye saltanat wa hukumat ko apna hum nawa nahi banaya to Ibne Taymiya aur Ibnul Qayyim ki tarah unke nazariyaat bhi sirf kitabo ki surat mein almariyo ki zeenat bane rahege. Chunaancha unhone Waali e Oyayna Ameer Uthman bin Maamar ko pehle apna hum khayaal banaya. Aur unke tauseeq se sahaba aur shohda e kiraam ke mazaaraat ko mismaar kiya. Unke qubbe dhaye. Aathaar e mubarika ko mitaya. Phir Wali Dariya Muhammad bin Saud ki himayat hasil karke Harmain mein Musalmaano se Qatl wa qitaal ka bazaar garam kiya. Ye silsila chalta raha yahan tak ki Abdul Azeez bin Muhammad bin Saud ne 1773 iswi mein Riyadh ko fateh kar liya.

Syed Sardar Muhammad Hasni Shaykh Muhammad bin Abdul Wahhab aur Ameer Muhammad bin Saud ke baahimi mohaeda aur talluq ka zikr karte huwe likhte hai: “Ameer aur Shaykh mein muwadad aur muafiqat ke iqraar huwe. Chunaanche talwaar Ibne Saud ki thi aur Mazhab Shaykh Muhammad bin Abdul Wahhab ka. Aaj us waqiye ko 200 baras guzar chuke hai. Lekin ye talkuq aur ishtiraaq qayam hai.
(• HAYAAT SULTAN BIN ABDUL AZEEZ AALE SAUD, PG 42,43)

Harmain Tayabain mein ba zor shamsheer e wahabi khaarji tehreek ko kamiyaab banaya gaya. Phir uski tableeg wa ishaat ke liye Saudi Arab ke riyaal paani ki tarah sarf hone lage. Daur e haazir ke ek Najdi Aalim Shaykh Ahmed Abdul Gafoor Attar ne ye likha hai: “Shaykh ul Islam (Muhammad bin Abdul Wahhab Najdi) ki tajdeedi masaai ki roshni mein ab bhi poore zor shor se kaam ho raha hai. Aur ishaat e Islam mein croro rupiya sarf kiya ja raha hai.
(• SHAYKH UL ISLAM MUHAMMAD BIN ABDUL WAHHAB, PG 128)

Is mein koi shak nahi ke Ibne Abdul Wahhab Najdi ka ye tajdeedi karnama tha ki isne ek aise Islam ki ishaat ke liye tehreek chalayi jis Islam ko Na Rasulullah ﷺ ne pesh kiya, Na Sahaba is par chale aur na Tabaieen. Woh Islam hai khaarjiyat banaam Wahabiyat jiski buniyaad khawarij ke moris e aala Zul Khuwaisara Tamimi ne rakhi thi. Aur 12 wi sadi hijri mein us Islam ko Najd ki sar zameen mein Shaykh Muhammad bin Abdul Wahhab Najdi ne pesh kiya. Shaykh Najdi ke Islam mein Ambiya wa Awliya ki Shafa’at ko maanna Shirk hai. Unke wasile se Dua karna Shirk hai. Unse Istimdaad Shirk hai. Ambiya aur Awliya ke qabro ki tazeem karna shirk hai. Zahir hai aisa Islam jisko qubool karke Musalmaan apne Musalmaan bhaiyo par Shirk wa Kufr ke fatwe lagaye, unki Jaan o maal ko mubah samjhe, unse qitaal ko jihad kaha jaaye aur unse laute huwe maal ko Maale ganimat kaha jaaye, aise Islaam ki ishaat ke liye maalo zar ke khazane lootane ki bhi zaroorat thi aur khoon aashaam talwaaro ki bhi. Muhammad bin Abdul Wahhab Najdi ke mission ko dono cheeze mayasar ho gayi. Jab angrezo ki khufiya madad se Musalmaano se qitaal ke baad wahabi banaam Saudi hukumat qayam ho gayi aur zameen mein Petrol ki surat mein maal o zar ki nehre jaari kar di to daulat aur taaqat ke zor se wahabi Islam ko failne ka mauqa farhaam ho gaya. Agar Shaykh Najdi ke haami ke baqual Saudi Arabia mein Saudi hukumat sahih maano mein Islam kiishaat mein croro rupee sarf kar rahi hai. Sawal ye hai ki Saudi Hukumat ki imaadaadi fund ke mustahiq sirf wahi madaris, masaajid, Islami idaare, tanzeeme kyu hai jo Muhammad bin Abdul Wahhab Najdi ke nazariyaat ke muwaid wa muballig hai? Kya Wahabi Salfi idaaro tanzeemo aur tehreeko ko imdaadi fund dena hai wahabi agenda mein Islam ki ishaat hai?

Shaykh Najdi ki tehreek e wahabiyat ko Aalam e Islam mein radd kar diya. Aur ulema e Islam ne uske khilaaf kitabe bhi likhi. Shaykh Najdi ke walid Shaykh Abdul Wahhab jo ek Hanbali Al Mazhab jayyid aalim fiqhi the unhone bhi apne bete ke nazariyaat ko batil samajhte huwe bete ko baraha unse baaz rehne ki tambhi bhi ki thi. Lekin baap ki nasihat ko bete ne thukra di. Aur jab baap ki taraf se israar huwa to baap ko bete ki taraf se sakht rawaiyya ka bhi saamna karna padha.

Shaykh Najdi ke bade bhai Shaykh Suleman (mutawwafa 1208 H) ne bhi Na sirf Muhammad ibne Abdul Wahhab ke nazariyaat se bezaari zaahir ki balki Wahabi nazariyaat ke radd mein ek risala “As Sawaaiqul Ilaahiya fir radde alal wahabiya”bhi likha. Wahabi nazariyaat ke radd mein galiban ye pehli kitaab thi jo khid Shaykh Najdi ke bhai ke kalam se likhi gayi. Us kitab ka ek ittebaas pesh kar raha hu taaki is baat par mazboot shahadat mil jaaye ki Shaykh Najdi ne khawarij ke tareeq par chalte huwe musalmaano ko kafir banane ki tehreek chalayi thi.

Shaykh Suleman Najdi likhte hai:

TARJAMA: Haqeeqat ye hai ki tumne ahle ilm (fuqaha) ki taqleed ki na unki ibaaraat ko motadil banaya balki tumhari daleel woh hai jo tumne apne zehen se samjha hai. Aur tumhara gumaan ye hai ki jo tumne samjha hai wahi haq hai. Aur jisne uska inkaar kiya usne zarooriyaat e deen ka inkaar kiya. Mushtabe ibaaraat se jo tumne istidlaal kiya hai woh tumhari dhoka dhadi hai. Hum tum se ye mutaalba karte hai ki tum apne mazhab ki muaafiqat mein hamare aur tamaam logo ke saamne Ahle Ilm, aima e mujtahideen ka kalaam pesh karo aur bataao ki tumne kaha se unke kalaam ko naql kiya hai. Taaki shubah baaqi na rahe. Aur agar tumhare paas tohmat, gaali galoch aur musalmaano ki takfeer ke siwa kuch nahi to tumhare is zulm par hum Allah ki madad chahte hai.

Hazraat! Dekha Aap ne! Shaykh Najdi ko khaarijiyo ki sifat takfeer e muslimeen ka mujrim koi aur nahi balki unhi ke bade bhai Shaykh Suleman ibne Abdul Wahhab keh rahe hai.

San 1206 H mein Shaykh Muhammad ibne Abdul Wahhab Najdi ki maut huwi. Lekin uski Wahabi tehreek zinda rahi kyuki woh Saudi Hukumat ki gaud mein parwaan chadh rahi thi.

GAIR MUNQASIM HINDUSTAN MEIN FITNA E WAHABIYAT

12wi sadi hijri ke ikhtitaam tak gair munqasim Hindustan wahabiyat ke fitne se mehfooz raha. Lekin Delhi ke mashoor ilmi gharana waliullahi khandaan mein san 1193 hijri – 1779 Eswi ko Shah Abdul Gani ibne Shah Waliullah Muhaddith Dehelvi ke ghar Shah Muhammad Ismail ki paidaaish huwi. Apni zehaaniyat wa fataanat se bohot jald uloom wa funoon mein shohrat haasil kar li. Fan sipagari, tairaaki aur bandooq baazi mein bhi maharat haasil ki. Umeed ye ki jaane lagi ki ye naujawaan apne baap dada ki ilmi miraas ko bahusn wa khoobi naslo ko muntaqil karega aur Deen e Mateen ki numaya khidmaat anjaam dega. Lekin firangi saajish ne yahan bhi jaal bhichaya aur Shah Ismail ko Islam mein rakhna daalne aur Musalmaano mein mazhabi inteshaar wa ifteraaq phelane ke liye istemaal karne mein kaamiyaabi hasil kar li.

San 1239 Hijri Mein Shah Ismail apne Peer Shah Syed Ahmed Rai Barieli ke saath safar e Hajj sewapis aaya. Ayyam e Hajj mein Peer o mureed ki mulaqaat ek mashoor wahabi aalim Qazi Shaukani se huwi. Shaukani ne dono ko ilmi fawaaid se mustafeed karte huwe wahabi aqaaid wa nazariyaat se bhi mutaasir kiya. Aur Hindustan mein Wahabiyat ki tableeg aur ishaat ki targeeb bhi di. Safar e Hajj se waapsi ke baad Shah Ismail ne San 1240 hijri mein Taqwiyatul Imaan naam ki ek kitab likhi
(• MUQADAMA TAQWIYATUL IMAAN, PG 19, MAKTABA SALFIYA, LAHORE).

Ye kitab dar haqeeqat Muhammad ibne Abdul Wahhab Najdi ki kitab e Tauheed ka khulasa hai. Is kitab ke shaye hote hi Musalmaano mein sakht iztiraab wa bechaini ka mahool paida ho gaya. Is kitab mein azmate Rasool ﷺ ki tanqees, Awliya ki tauheen aur takfeer e Muslimeen ke wahabi nazariyaat ko pesh kiya gaya. Aur Musalmaano ko Mushrik likhagaya. Ye woh waqt tha jab Shah Waliullah Muhaddith Dehelvi Allah ko pyare ho chuke the. Aur Shah Ismail ke chacha ShahAbdul Aziz Muhaddith Dehelvi umr ki aakhri manzile tay kar rahe the. Bhatije ki mazhabi beraah rawi aur tashaddud se Shah Abdul Aziz Muhaddith Dehelvi ko sakht aziyat pohchi. Aur sard aah bharte huwe kaha: “Kaash mere qawi mazboot hote, zehen mein quwat wa tawanahi hoti. To mein Ismail ki kitab Taqwiyatul Imaan ke radd mein ek kitab likhta jis tarah Shiao ke radd mein Tohfa Athna Ashriya likhi hai.

Jab Shah Ismail ne Wahabi Aqaaid wa Nazariyaat ki tableeg shuru ki to Delhi ke ulema e deen mukhalifat ke liye uth khade huwe. Har taraf se wahabi tehreek ka raddo abtaal hone laga. Imam Fazle Haq Kherabadi ne Shah Ismail ko Dawat e Munazra di. Jama Masjid Delhi mein Masla e Imkaan wa imtinaa e nazeer mein munazra huwa. Shah Ismail ka dawa ye tha ki Nabi e Akram ﷺ ki tarah dusra koi shaks ho sakta hai. Jab ki Imam Fazl e Haq Kherabadi ka ye dawa tha ki Huzoor Nabi e Paak ﷺ jaisa koi dusra shaks ho ye mumkin nahi. Munazre mein Ismail Dehelvi ko shikasht faash huwi. Uske baad bhi Imam Fazle haq kherabadi samait dusre ulema e Ahle Sunnat se Shah Ismail ki behese hoti rahi. Shah Ismail ke baatil nazariyaat ke radd mein ussi zamane mein Imam Fazle haq Kherabadi ne Tehqeequl Fatwa fi Abtaal al Tagwi naami kitaab likhi. Aur Allama Fazl e Rasool Badayuni ne Saif al Jabbar tasneef farmayi. Taqwiyatul Imaan ke muqaddama nigaar likhte hai: “Ulema e Delhi mein se jisne Shah Shaheed (Shah Ismail) ki mukhalifat mein zyada numaya hasiyat hasil ki woh Maulana Fazle Haq Kherabadi hai.

” Shah Ismail ki kitab Taqwiyatul Imaan jisse Musalmano mein inteshaar faila, Angrezo ko utni hi pasand aayi. Uska Angrezi tarjama 1825 iswi ko London se shaaye kiya gaya.

Is talluq se Sir Syed Aligarhi likhte hai: “Jin 14 kitabo ka zikr Dr. Hunter sahab ne apni kitaab mein kiya hai un mein saatwi kitaab Taqwiyatul Imaan hai.”Chunaancha is kitaab ka angrezi tarjama Royal Asiatic society London ke risala jild 12, San 1825 iswi mein chapa hai.
(• MAQALAAT SIR SYED, JILD 9, PG 178)

Arab ki sarzameen mein wahabiyat ke roop mein jo khaarji fitna Muhammad bin Abdul Wahhab Najdi ke haatho 12 wi sadi mein zaahir huwa, gair munqasim Hindustan mein wahi fitna Shah Ismail Dehelvi ke zariye faila. Muhammad bin Abdul Wahhab ka jo mission tha wahi mission Shah Ismail Dehelvi ka bhi tha. Woh mission tha khaarjiyaat ka faroog wa baqa. Muhammad bin Abdul Wahhab apne mutabaieen ke siwa tamaam Musalmaano ko mushrik samajhte the. Aur yahi nazariya Shah Ismail Dehelvi ka bhi tha. Iske saboot par Wahabiyo ki motabar kitab Fatawa Salafiya ka ek ittebaas pesh karta hu.

Fatawa Salafiya mein likha hai:

Shaykh Muhammad bin Abdul Wahhab Najdi aur Shah Ismail Dehelvi ka mission ek tha. Bas dono ka tareeqa e tableeg mein farq tha. Muhammad bin Abdul Wahhab ka mahool Ismail bin Abdul Gani ke mahool se mukhtalif tha. Muhammad bin Abdul Wahhab ke kalam aur talwaar ka rukh ek hi taraf raha. Uske kalam ko ye shikwa nahi ki talwaar ne mera saath nahi diya lekin Shah Shaheed ke kalam ko ye baja shikwa haiki Ismail ki talwaar ne kalam ko tanha chhod diya. Talwaar hamesha sikho aur angreezo se mukhatib rahi. Aur Ismail ki kalam ko baaz awqaat dono duty deni padi. Dono zimmedaariyaan baqadr imkaan uthani padi. Agar Shah Shaheed ki talwaar ka rukh kuch der barail aur bidaayu ki taraf ho jata aur kalam ko is tarah talwaar ki rafaqat naseeb ho jaati to un halwe ke shero ko kalam se shikwa na hota.
(• FATAWA SALAFIYA, PG 185)

Shah Ismail Dehelvi ke haami wahabi Mufti yahi kehna chahte hai ki jis tarah Muhammad bin Abdul Wahhab Najdi ne harmain tayyibain ke Aalimo aur Musalmaano ko mushrik therate huwe unse jung ki thi ussi tarah se Shah Ismail Dehelvi ko bhi Hindustan ke Aalimo, maslan Ulema e Bariely wa badayu wagairah ko qatl karna chahiye tha. Muhammad bin Abdul Wahhab Najdi ne Harmain ke Sunni Musalmaano ko kalam se mushrik aur mubah ul dum likha tha to talwaar se unhe qatl bhi kiya tha. Lekin Shah Ismail Dehelvi se aisa na ho saka, Unhone sirf qalam se Sunni musalmaano ko mushrik likha aur unpar talwaar nahi uthayi. Woh bhi Shaykh Najdi ki tarah karte to acha hota.

Yahan ek taareekhi haqeeqat ko bhi bayaan kar dena munasib hai ki Hindustan mein wahabi tehreek ka shayad gala ghoot diya jata agar usse ulema e deoband ki himayat wa taaeed haasil na hoti. Maulvi Ismail Dehelvi ki kitab Taqwiyatul Imaan mein jin gumrah kun nazariyaat ko zikr kiya gaya hai unki tardeed ke bajaaye ulema e deoband ne un ki tareef wa tauseef ki. Maulvi Rasheed Ahmed Gangohi ne ye likha hai ki Taqwiyatul Imaan bohot achi kitab hai aur Shirk wa bidat ki tardeed mein be misaal hai. Muhammad bin Abdul Wahhab Najdi aur unke mutabaieen ke baare mein ye likha hai ki Muhammad bin Abdul Wahhab ke muqatadiyo ko wahabi kehte hai. Unke aqaaid umdah hai, Unke muqtadi ache hai, magar jo hadd se badh gaye hai un mein fasaad aa gaya hai aur aqaid sab ke muttafiq hai.
(• FATAWA RASHEEDIYA, JILD 1, PG 119)

Taqwiyatul Imaan mein Ambiya aur Awliya ki shaan mein jo gustakhana baate likhi hai unhe gustakhi wa be-adabi maanne ke bawajood Taqwiyatul Imaan ke maanne walo ko bura na kehne ki nasihat karte huwe Maulvi Ashraf Ali Thanvi ne ek Fatwe mein ye likha hai: “Lekin ab jo baazo ki aadat hai ki un (Taqwiyatul Imaan ke sakht) alfaaz ko bila zaroorat bhi (Nabi e Kareem ﷺ ke liye) istemaal karte hai ye beshak be adabi wa gustakhi hai. Taqwiyatul Imaan walo ko bhi bura na kaha jaaye aur Taqwiyatul Imaan ke un alfaaz (Nabi Hamare bade bhai hai, har makhlooq choti ho ya badi yaani Nabi hoya waliAllah ki shaan ke aage chamaar se zyada zaleel hai, wagaira) istemaal bhi na kiya jaaye.
(• IMDAAD UL FATAWA, JILD 5, PG 389)

KHAWARIJ DAJJALI GIROH

Hazraat! Fitna e Wahabiyat aaj chahe jo bhi chola pehne, apne ko salafi kahe, Ahle Hadees kahe ya kuch aur, bila shuba ye fitna e khaarjiyat ki ek shakl hai. Aur kharjiyat ko zinda rakhne ke liye Yahoodo Nasara har qism ka harba istemaal kar rahe hai kyuki musalmaan bhale hi is haqeeqat se gafil ho ki khawarij ka aakhri giroh Dajjal ki khudaai ko tasleem karne wala hoga aur ussi ki fauj mein shamil hoga. Lekin Yahoodo Nasara us se achi tarah bakhabar hai. Agar Aalami siyaasi manzar naame par gehri nazar daali jaaye to ye andaza karna mushkil na hoga ki tamaam Islami mumalik mein America aise Muslim hukmaraano ko iqtedaar mein laane par poora zor sarf kar raha hai jo khawarij ki pairwi karte huwe apne siwa tamaam Musalmaano ko kafir wa mushrik aur mubah ad dum samajhte ho taaki musalmaam aapas mein lade mare aur Dajjali fauj tayyar karne ka raasta saaf ho sake.

Aakhir mein apni baat ka ek mantiqi pehlu (logical point) bhi pesh Kar dena munasib samajhta hu. Sawaal ye uthta hai ki Apne aap ko haqeeqi Tauheed ka alam bardaar samajhne wala aur dusre Musalmaao ko mushrik qaraar dene wala giroh aakhir dajjal ka haami ho kar itne bade shirk mein kyu kar giraftaar ho jaayega? Agar Aap apne gird o pesh ka gehri nazar se jaayeza lege to is sawaal ka jawaab samajh mein aa jaayega. Aaj firqa e wahabiya mein aise log paaye jaate hai jo Allah Ta’ala ke liye makaan (location), jihat (direction), jism (body) aur jismani aazaa (organs) bhi maante hai. Woh ye kehte hai ki Allah arsh par baitha huwa hai. Allah ke haath, paao, chehra, pindli, ungli wagaira hai.

Ibne Taymiyya ke aqeede ke mutabik wahabiya bhi Allah ko jism maante hai aur Allah ke liye ajzaa maane mein koi qabahat nahi samajhte. Apne is aqeede ki daleel mein kuch mutashabiyaat aur ahaadith mein mazkoor kalimaat e mutashabiha ko pesh karte hai. Haanlaanki mutashabihaat ke talluq se Sahih ul Aqeeda musalmaano ka ye aqeeda hai ki unki muraad Allah jaanta hai. Unke jo maani zaahir hai woh Allah ki muraad nahi aur jo Allah ki muraad hai hume maloom nahi. Maslan Allah ke liye Istiwa al Arsh, yadd, wajh, asaabeh wagaira alfaaz Quran wa hadith mein mazkor hai, unke zaahiri maane muraad nahi. Haan jo sifaat Allah ki zikr ki gayi hai hum unhe maante hai lekin unse Allah ki jo muraad hai hum nahi jaante. Allah ke liye istawa al arsh ki sifat hum maante hai lekin istawa al arsh ki kafiyat hum nahi jaante aur ye jaante hai ki istawa al arsh ka zaahir maani takht par jam kar baithna hai, ye Allah ke liye muhaal hai. Lihaza Allah ki ye muraad nahi aur jo unse muraad hai hum jaante nahi. Hume mutashabihaat ko sirf maanne ka hukm diya gaya hai lihaza hum sirf Aamanna kehte hai, bad-aqeedo ki tarah un mein behes nahi karte. Allah ko jism manne wala ek firqa maazi mein bhi guzra hai jisko mujassama kaha jaata hai. Ibne Taymiyya ne ussi firqe se aqeeda e tajseem ka charba hasil kiya jisse wahabiya ne khoob failaya.

Ye baat maqool hai ki jab firqa e wahabiya Allah ke liye haath, paao, chehra, aankh wagaira maante hai to kya tajjub hai ki jab Dajjal khilaafe aadat umoor dikha kar uloohiyat ka dawa karega to ye firqa usse ilaah tasleem kar lega. Kyuki Dajjal ko ilaah wa mabood wahi maanega jo Allah ko jism aur jismani aazaa wala maanega aur ye baat saamne ki hai ki is daur mein Allah ko jism wa aazaa waala manne wala firqa wahabiya haijo khawarij ki ek shakl hai aur hadith e Rasool ﷺ ke mutabiq khawarij ka aakhri giroh dajjal ke saath hoga. Allah Ta’ala Musalmaano ko batil firqo ki gumrah gari se mehfooz rakhe. Bilkhusoos hume aur hamari naslo ko Dajjali fauj yaani firqa e khawarij ki har qadeem, jadeed, choti, badi jamat ke fitno se bachaye. Aameen.

Posted in Islamic Articles.