Reply to Kazb E Bari K Akiday Pe Deobndio Ka Tafsir E Naeemi Pe Aitraz

MuhammedAli
By MuhammedAli,
--- <> ---
ye tha barelwiyo ki nazar me khuda k jhute hone ka dawa ab ate he agle dawe pr
BARELWIYO KI NAZAR ME KHUDA ZALIM B HE
--- <> ---

Janab Musalman Allah (subhanahu wa ta’ala) kay leyeh nah imqan e kizb aur nah hi wuqu e kizb ka nazria rakhtay hen. Ham musalman sirf khalf e wa’ad e azaab o inaam kay qail hen aur voh bi sirf imqan ki had taq wuqu e khalf e wa’ad e azaab o inaam kay ham qail nahin hen keun kay Allah (subhanahu wa ta’ala) wada khilafi nahin karta aur yahi farman e illahi say sabat heh. Sayyidi Ahmad Yar Khan Naeemi rahimullah nay kaheen bi khuda ko jhoota nahin tehraya aur nah jhoot par qadir honay ka zikr keeya heh. Yeh aap ki zehr gohi heh warna aqal mand banda aur sahib e ilm, Mufti Sahib rahimullah ki likhi huwi kissi bat par ihtiraz nahin karay ga.

Mein readers ko point out karna chahta hoon kay Mufti Sahib rahimullah ki kissi bi ibarat say yeh mana – Allah jhoot par qadir heh, ya jhoota heh - akhaz nahin keeya ja sakta. Bilfarz muhaal, chalen yeh man leeya jahay kay Mufti Sahib rahimullah nay likha heh; kay Allah (subhanahu wa ta’ala) mazallah, jhoot par qadir heh, jhoot bolta heh, aur jhoota heh, toh bi Musalmanoon ki Jammat par is ka ilzam lagana esa hoga, jesay aap chori keren, aur aap kay Abba jaan par bi chor honay ka ilzam lagay jahay. Insaaf say batahen kay, agar aap chori keren aur aap kay Abba jaan par chor honay ka kohi ilzam lagahay, ya aap kay saray garanay par chor honay ka ilzam lagaya jahay toh kia aap ussay jaiz janeh gay? Janab agar kohi ghalat bat karta heh toh us ka ilzam ussee par heh jis nay ghalat bat ki. Bilfarz muhal, agar Mufti Sahib rahimullah esee baat likhtay hen joh Musalmanoon kay nazriyeh kay khilaf aur Deobandiat kay mutabiq heh toh ham us’see tera us ki tardeed keren gay jistera aap kay Kafir uqabir aur aap jesay Kafiroon ki kartay ahay hen.

Shahid aap ihtiraz keren kay aap mein nay bi toh ibarat imqan e kizb wali likhi nahin toh mujjay keun Kafir tehraya ja raha heh. Is ka jawab yeh heh, kay aap nay apnay uqabir ki taeed o tasdeeq ki aur un kay Kufriat ka difa keeya aur kar rahay hen is leyeh aap par bi wohi hokam e kufr heh aur aap bi uneeh ki tara Kafir o murtad hen. Musalman toh nah kissi Mufti ya Aalim ki ghalat bat ka difa nahin kartay aur agar Mufti Sahib rehmatullah alayhi ta’ala bi wesa likhtay jesa aap kay Maulvi Rasheed Ahmad Gangohi Sahib nay likha heh toh un par bi kufr lazam ata. Wesay Mufti Sahib rehmatullah tumari Ibleesi zehan ki zehar gohiyoon kay ilzamat say qosoon door aur mazloom o masoom hen.

Rahi baat tumara yeh dawa kay Musalmanoon ka nazria heh kay Allah (subhanahu wa ta’ala) Zalim heh. Toh is ilzam kay mutaliq arz heh, teri maan tujjay lakh bar jannay, is ilzam ko haqeeqat sabat nahin kar sakkay ga. Kabi Islam bi Kufr say hara, kabi haq bi batil say mitta?

Mufti Sahib rahimullah ki yeh ibaraten naqal karta heh:

--- <> ---
khuda taala na to kisi mujrim ko jurm se zada saza dega na kisi nek kar ko neki se kam sawab dega ke in dono chizo ko Allah ne zulm farmaya he or Allah zulm se pak he {tafseer e naeemi jild 5 safa 130}

un par zarra barabar zulm na hoga ke jurm se sada saza de di {tafseer e naeemi jild 5 safa 129}

or yaha ayat me zulm se murad kisi ko bila qasoor saza dena ya nek kar ko bila wajah sawab se mehroom kar dena {tafseer e naeemi jild 5 safa 83}
1 fayda: kisi shakhs ki mamooli neki b rab tala zaya ( barbad ) nhi farmata ke use rab ne zulm qarar diya he or zulm se Allah pak he 3 fayda: kisi mujrim ko jurm se zada saza na di jayegi ke ise b rab ne zulm qarar diya he 4 fayda: kisi ki nekiya bila wajah zabt na farmayi jayegi ke use b rab ne zulm qarar diya or wada farma liya he ke Allah taala kisi par zulm na karega {tafseer e naeemi jild 5 safa 81}
--- <> ---

Phir yeh tabasra karta heh:

--- <> ---
Ab barelwiyo dekh lo, kisi ki nekiya barbad karna, ya bila jurm ke saza dena, ya jurm se zada saza dena ye sab zulm he, rab ne ise zulm kaha he or upar tumhara molwi isko jaiz kehta he, or iske zulm hone ka inkar karta he or taweel ye karta he ke zulm tab hoga jab kisi dusre ki milkiyat me tasarruf kiya jaye or bande Allah ki milkiyat he. barelwiyo lagao ab fatwa apne molwi mufti mufassir par khuda ko bil fa,al zalim man liya he nauzubillah
--- <> ---

Part One: Janab, sari makhlooq Allah (subhanahu wa ta’ala) ki malkiyat heh, cha’hay jannat mein rakhay ya jahannum mein. Aap ki zuban apni heh, aap ki marzi heh issay lagam denh ya racing car kee tara tez chalen aur Awliyah e Ummat ko bhonken. Joh cheese jis ki heh jistera chahay rakhay, aap ki kitab heh gar mein rakhen ya bahir, sar par rakhen ya cha’ht par, malkiyat aap ki, aur rakhnay ka bi haq aap ko heh, esa hee heh kay nahin? Jab sari makhlooq Allah ki malkiyat heh toh phir, jahan chahay rakhay, chahay toh jitni sazza thee us say ziyada deh, ziyada derh jahannum mein rakhay, Malik Allah ta’ala heh. Misaal kay tor par, aap kay pass bank mein pesay hen, aap nay bank meh 25 saal ki muddat wastay jama karwahay hen, aur bank walay ap ko ketay hen, 25 saal rakhwa kar aap ko aap ki rakam ka manafa/sood 75% millay ga, yehni 100 aap kay hen, 25 saal jama huway, unoon nay 75% aap ko sood deeya ba nisbat aap ki rakam kay, toh yeh huwa 75 rupay, total aap ko unoon nay 175 rupay dena heh, aap 25 saal intizar kartay hen, voh aap ko 175 rupay detay hen. Toh kia abh aap par farz ho gaya heh kay un rupoon ko bank say nikaal kar gar lahen. Ya aap ba haseeyat e malik bank waloon say keh saktay hen, is rakam ko bank mein rehnay doh. Alhasil, joh jis ka Malik heh us ko haq heh apni cheez ko jahan rakhay. Allah (subhanahu wa ta’ala) nay toh kissi gunnah ki sazza ka waqt mutayyin nahin keeya kay itnay saal sazza doon ga dozakh mein, Allah nay toh sirf farmaya heh sazza doon ga, kitna arsa yeh nahin farmaya. Is leyeh voh chahay toh jahanum mein rakhay, aur jab chahay reham farma kar jannat behij deh. Chalen yeh bi maan leya jahay kay Allah nay har gunna ki sazza ka waqt mutayyin keeya heh, aur ek banday ko Allah 1 lakh saal jahanum ki sazza deta heh, abh ek lakh saal pura huwa, Allah subhanahu wa ta’ala par lazam nahin kay ussay jannat behjay, voh banda us ki malkiyat heh, jistera pesa aap ki malkiyat thah, aap nay chaha toh 25 saal kay baad bi bank mein raha aur nah chaha toh nikal gar laya. Is’see tera Allah bi chahay toh nikal jannat behjay aur chahay toh udhar hee rakhay.

Part Two: Masla aap kay feham say bahir heh magar koshish kar karta hoon samjanay ki. Jannat amaal par nahin ata hogi balkay Allah (subhanahu wa ta’ala) kay karam say ata hogi. Zulm ka Allah (subhanahu wa ta’ala) kay leyeh jaiz man-na khilaf e Sharah nahin. Keun kay Allah (subhanahu wa ta’ala) nay zulm apnay leyeh haram farmaya heh:

[إِنِّي حَرَّمْتُ عَلَى نَفْسِي الظُّلْمَ وَعَلَى عِبَادِي فَلاَ تَظَالَمُوا]

Yeh Hadith, Muslim Shareef mein do bar naqal huwi heh, ek bar tafseel aur dosri bar mukhtasar soorat mein. Khalf e wa’ad e inaam toh zulm huwa aur is ko Allah (subhanahu wa ta’ala) nay apnay upar haram farmaya heh, magar is par qadir heh, par esa karay ga nahin. Khalf e wa’id toh rehmat e bari ta’ala huwi keun kay jannat toh ata rehmat e illahi say hogi. Tirmadhi Shareef ki Hadith mein aya heh kay jannat aur dozakh meh behas huwi. Allah (subhanahu wa ta’ala) nay jahanum say farmaya, tum mera azaab ho, mein tumaray waseeleh say badla leta hoon aur jannat say farmaya tum meri rehmat ho, tumaray waseeleh say mein apni rehmat zahir karta hoon:

[فَقَالَ لِلنَّارِ أَنْتِ عَذَابِي أَنْتَقِمُ بِكِ مِمَّنْ شِئْتُ ‏.‏ وَقَالَ لِلْجَنَّةِ أَنْتِ رَحْمَتِي أَرْحَمُ بِكِ مَنْ شِئْتُ]

Bukhari shareef ki hadith mein RasoolAllah (sallallahu alayhi wa aalihi was’sallam) ka farman naqal heh, kay achay amaal kamanay mein darmiyani rah apnaho, keun kay kissi ko jannat amaal ki bina par ata nahin hogi balkay rehmat e illahi kay waseeleh say millay gi. Sahaba nay poocha kia aap bi ya RasoolAllah (sallallahu alayhi wa aalihi was’sallam), toh farmaya muj par bi Allah (subhanahu wa ta’ala) ki maghfirat aur rehmat hogi toh jannat ata hogi:

[‏"‏ سَدِّدُوا وَقَارِبُوا، وَأَبْشِرُوا، فَإِنَّهُ لاَ يُدْخِلُ أَحَدًا الْجَنَّةَ عَمَلُهُ ‏"‏‏.‏ قَالُوا وَلاَ، أَنْتَ يَا رَسُولَ اللَّهِ قَالَ ‏"‏ وَلاَ أَنَا إِلاَّ أَنْ يَتَغَمَّدَنِي اللَّهُ بِمَغْفِرَةٍ وَرَحْمَةٍ ‏"‏‏]
Hasil kalam yeh huwa kay Allah (subhanahu wa ta’ala) ka mominoon aur Nabiyoon ko jannat ata karna maghfirat aur rehmat ki bina par hoga nakay un kay amaal e Salihah ki bina par. Jab jannat ka ata hona nek amaal ki bunyad par nahin toh phir agar Allah (subhanahu wa ta’ala) kissi ko bi apni rehmat ghalab kar kay jannat ata kar sakta heh chahay momin o ya fasiq aur agar esa karay ga toh phir rehmat e bari ta’ala hogi.

Part Three: Janab zulm kay imqan ko jaiz mana heh, wuqu ko nahin. Imqan ko jaiz is waja say mana keun kay, agar zulm muhal hota toh Allah apnay upar ussay haram nah karta, aur keeya heh toh sabat huwa kay kar sakta thah, magar keun kay voh Rab ghafoor ar raheem, rahman o raheem, heh is leyeh apnay upar haram farmaya.Aur us kay zulm honay ka inqar is leyeh keeya keun kay feham e makhlooq, nazria e makhlooq mein, ussay zulm tasawur keeya jata heh, aur haqiqat mein voh zulm nahin, keun kay makhlooq Malik ki malkiyat heh, is waja say Malik ko haq heh voh apni cheez ko jesa chahay rakhay, aur jahan chahay rakhay. Malik chahay toh apni cheez ko aag mein dalay, ya bagh mein rakhay, cheez bi malik ki, aag bi malik ki, baagh bi malik ka, aur marzi bi malik ki.

Part Four: Musalmanoon kay mazhab mein Allah (subhanahu wa ta’ala) zalim tab hota jab musalman yeh mantay kay Allah (subhanahu wa ta’ala) zulm ka murtaqib hoga. Agar yeh hamara nazria hota toh phir aap ka yeh hammeh ilzam dena jaiz hota. Zalim honay kay leyeh mazloom par zulm zeroori heh. Jistera mujrim honay kay wastay jurm ka sadir hona lazam heh. Kabi bila jurm bi kohi mujrim huwa? Ya kabi zulm bina bi Zalim huwa? Bewaqoof, Mufti Sahib rahimullah kay nazdeeq Allah (subhanahu wa ta’ala) zulm par qadir heh – khalf wa’ad e inaam ki bunyad par aur Hadith e Qudsi ki bunyad par, jissay mein phir pesh karta hoon:

[إِنِّي حَرَّمْتُ عَلَى نَفْسِي الظُّلْمَ وَعَلَى عِبَادِي فَلاَ تَظَالَمُوا]

Alhasil, kissi ka jhoot, zulm, Shirk, Kufr, par qadir hona ya kissi kay leyeh in ko jaiz man-na yeh mafoom nahin rakhta kay, jis kay leyeh jhoot ko jaiz mana gaya who kazzab heh, mushrik heh, Kafir heh. Mana yeh hoga kay jab jhoot ka sudoor hoga, shirk ka sudoor hoga, Kufr ka sudoor hoga toh phir, who Zalim, Mushrik, Kafir, kazzab hoga.

Part Five: Janab nay itna bara jhoot bola heh kay, Mufti Sahib rehmatullah alayhi ta’ala nay Allah (subhanahu wa ta’ala) ko bil fa’al zalim mana heh. Yehni Allah ba-qawl Mufti Sahib rehmatullah alayhi ta’ala Allah subhanahu wa ta’ala jhoot bolta heh. Essay nangay jhoot tumaray uqabir martay ahay hen, kitaben gar gar kar Musalmanoon say mansoob kartay ahay hen. Tum bi apnay Kafir uqabir ki tara jhoot garo aur musalmanoon say mansoob kartay raho.

--- <> ---
Aaj b olma e deoband ka aqeeda bilkul saf wazah he ke Allah apni d hui khbar k khilaf karne par qadir he mgr wo karega nhi qk usne wada kiya he agr karega to kizb lazim ayega or Allah kizb se pak he. Agr is aqeede par nahi aaoge to yahi haal hoga ke khuda ko kabi jhuta kabi zalim tasleem karoge.
--- <> ---

Ulamah e Deoband ka joh aqeedah wazia heh voh khalf e wa’ad e wa’id o inaam wala bi heh magar is kay saath imqaan e kizb wala bi heh, aur wuqu e kizb o wa’id wala bi heh, aur in par meh dalahil pesh kar aya hoon.

Allah ta’ala ham sab ko seedha rasta dekhahay aur chalahay, ameen.