Aqeedah wahdatul wajud aur zubair ali zai kazzab ki bad’diyanatiyaan

Aqeedah wahdatul wajud aur zubair ali zai kazzab ki bad’diyanatiyaan

Bismillahir Rahmanir Raheem!

Zubair Ali Zai ki taraf se Ulama-e-Deoband par lagaye jane wale ilzaamat me pahla unwaan “Wahdatu Wajud” hai. Munaasib maalum hota hai ke Zubair Ali Zai ke ilzaam ke jawab se pahle Ulama-e-Deoband ke haan “Wahdatu Wajud” ka mafhoom bayan kiya jaye:

Hazrat Maulana Mufti Muhammad Taqi Usmani Sahab Daamat Barakaatuhum Aqeedah “Wahdatu Wajud” ki haqiqat bayan karte hue likhte hain:

“Wahdatul Wajud” ka sahih matlab ye hai ke is kaayenat me haqiqi or mukammal wajud sirf Zaate Baari Ta’ala ka hai, uske siwa har wajud besabaat, faani or naa-mukammal hai. Ek to isliye ke wo ek na ek din fana ho jayega, dusre isliye ke har shaye apne wajud me zaate Baari Ta’ala ki mohtaaj hai, lehaaza ashyaa hamen is kaayenat me nazar aati hain, inhen agarche wajud haasil hai, lekin Allah ke wajud ke saamne is wajud ki koi Haqeeqat nahi, isliye wo Kaalaa’dam hai.

Iski Nazeer yun samajhye jaise din ke waqt aasman par Suraj ke maujud hone ki waja se sitaare nazar nahi aate, wo agarche maujud hain, lekin suraj ka wajud un par is tarah Ghaalib ho jata hai ke unka wajud nazar nahi aata.

Isi tarah jis shakhs ko Allah ne haqeeqat shanaas nigaah di ho wo jab is kaayenat me Allah Ta’ala ke wajud ki maa’rifat haasil karta hai to tamam wajud use hech, maanid, balke kaa-laa’dam nazar aate hain, baqaul Hazrat Majzoob Rah.

Jab mahar numaayaa’n hua sab chhup gaye sitaare

Tu mujh ko bhari bazm me tanhaa nazar aaya

(Fataawa Usmaani 1/66, pub: Maktaba Ma’ariful Quran, Karachi)

 

Mas’ala “Wahdatul Wajud” ka shaih mafhoom mulahiza kar lene ke baad ab Zubair Ali Zai ne Ulama e Deoband ko badnaam karne ke liye iska jo galat mafhoom bayan kiya hai wo mulahiza Karen:

“Deobandi hazraat us “Wahdatul Wajud” ke qaayil hain jisme Khaaliq wa Makhlooq, Aabid wa Maa’bood, aur Khuda wa Bande ke darmiyan farq mita diya jata hai.”

(Bidati ke pichhe namaz ka hukm, Pg-15)

 

Haalaan’ke ye zubair ali zai ka ta’assub ya tajaahil aarifaana hai ke “Wahdatul Wajud” me Khaaliq wa Makhlooq or Aabid wa Maa’bood me farq nahi rahta. Warna jis aqeedah “Wahdatul Wajud” ko wo galat saabit kar rahe hain usi aqeedah ke khud unke apne Akaabir bhi Qaayil hain or usko wo Quran o Hadis se maakhooz maante hain.

Aqeedah “Wahdatul Wajud” or Ghair Muqallideen

Maslan Ghair Muqallideen ke Muhaddis-e-Azam Maulana Abdullah Ropadi Rah. (mutawaffi 1964 A.D.) Aqeedah “Wahdatush Shahud” “Wahdatul Wajud” ko sahih qaraar dete hue likhte hain:

Tauheede haali “Wahdatush shahood” or Tauheede Ilaahi “Wahdatul Wajud” hai. Ye istilaahaat zyada tar mutaakhireen Sufyaa(Ibne Arabi waghaira) ki kutub me paayi jaati hain. Mutaqaddimeen ki kutub me nahi. Haan muraad inki sahih hai. Tauheede Imaani or Tauheede Ilmi to zaahir hai Tauheede Haali ka zikr is Hadees me hai, “Khuda ki is tarah ibaadat kar goya ke tu Usko dekh raha hai”. Ye haalat chunke aksar taur par Riyaazat or Mujaahida se ta’alluq rakhti hai. Isliye ye aqal se samajhne ki shaye nahi haan iski misaal Aashiq wa Maashooq se di jaati hai. Aashiq jis par maashooq ka takhaiyyul itna ghaalib hota hai ke tamaam ashyaa uski nazar me kaa-laa’dam hoti hain. Agar dusri shaye ka naqsha iske saamne aata hai to Mahboob ka khayal iske dekhne se hijab ho jata hai goya har  jagha usko mahboob hi mahboob nazar aata hai khaas kar Khuda ki zaat se kisi ko ishq ho jaye to chunke tamaam ashyaa or aasaar or sifaat ka Muzhir hain isliye Khudayi Aashiq par is haalat ka zyada asar hota hai yahan tak ke har shaye se usko Khuda nazar aata hai wo shaye nazar nahi aati jaise sheesha dekhne ke waqt chehre pe nazar padti hai na ke sheesha par……….

(Fataawa Ahle Hadees 1/153)

Aur tauheede Ilaahi (yaani “Wahdatul Wajud”) ka sahih mafhoom bayan karte hue Maulana Ropadi likhte hain:

Sahih raasta isme ye hai ke agar iska matlab ye samjha jaye ke siwaye Khuda ke koi shaye haqiqatan maujud nahi or jo kuchh nazar aa raha hai ye mahaz tohamaat hain jaise Sofistaaiyya firqa kahta hai ke aag ki garmi or paani ki baroodat wahmi or khayaali cheez hai to ye saraasar Gumraahi hai. Aur agar iska ye matlab hai ke maujuda insaani ijaadaat ki tarah nahi ke insane ke fanaa hone ke baad bhi baaqi rahti hain balke inka ye wajud Khuda ke sahaare par hai agar udhar se qata’ ta’alluq farz kiya jaye to unka koi wajud nahi. To ye matlab sahih hai iski misaal aisi hai jaise Bijli ka current qumqumon ke liye hai. Goya haqiqat me us waqt bhi har shaye faani hai magar ek ilmi rang me usko samajhna hai or ek haqiqat ka saamne aana hai. Ilmi rang me to samajhne wale bahut hain magar haqiqat ka is tarah saamne aata hai jaise aankhon se koi shaye dekhi jaati hai ye khaas Arbaabe Baseerat ka hissa hai goya Qayaamat wali fanaa us waqt unke saamne hai. Pas Ayat-e-karima: “kullu shayi’in haalikun illaa wajhahu” unke Haq me Naqad hai na udhaar.

(Fataawa Ahle Hadees 2/153)

Ghair Muqallideen ke digar Akaabireen Nawab Siddiq Hasan Khan or Allama Wahiduz Zaman waghaira bhi Aqeedah “Wahdatul Wajud” ko durust wa sawaab qaraar dete hain.

(Al-Taajul Mukallal Pg.90, Hadiyatul Mahdi Pg.50-51, Kuchh Der Ghair Muqallideen ke saath Pg.146-151 )

Binaa bareen ali zai ka apne akaabireen jo bade Shadd o Madd ke sath aqeedah “Wahdatul Wajud” ko sahih qaraar de rahe hain ko chhor kar ulama e deoband par taan zani karna or iska galat matlab bayaan karna mahaz inki Himaaqat wa Jihaalat hai.

 

Allama Ibn Arabi Rah. Aur Ghair Muqallideen

Imamus Sufyaa Allama Ibn Arabi Rah. (mutawaffi 638 A.H.) aqeedah “Wahdatul Wajud” ke qaayileen me se hain, unki muraad na samajhne ya unki kutub me baad ki Tahreef ki waja se unki mukhaalifat ki gayi, Ghair Muqallideen is me pesh pesh hain or baaz na-aaqibat andesh unki Takfeer tak kar dete hain. Daure haazir ke Ghair Muqallideen bhi isi rawish par hain maslan Zubair ali zai or unke ustaz Talibur Rahman Ghair Muqallid Ibn Arabi Rah. Ki sakht se sakht mukhaalifat karte hain or unko Kaafir tak kahne se nahi chookte. Haalaa’n ke inke akaabir Shekh Ibn Arabi Rah. Ke bade Maddaah hain or unko “Khaatimul Welaayatul Muhammadiyah” waghaira alqaab se yaad karte hain.

Maslan Ghair Muqallideen ke Shaikhul Kul Maulana Nazeer hussain Dehlvi Rah.(mutawaffi 1903 A.D.) ke haalaat me Imam Khan Nau’shaharwi Rah. Ghair Muqallid [jinhen Maulana Muhammad juna Garhi Ghair Muqallid Jama’t Ahle Hadees ke muqtadir Aalim wa Ahle Qalam Maulana Imam Khan Sahab Nau’shaharwi muqeeme Lahore se yaad karte the(Zille Muhammadi Pg.26) ] arqaam Farmate hain:

Miyan Sahab marhoom Ulama e Mutaqaddimeen ki bahot izzat karte, Shaikh Mohiuddin Ibn Arabi Rah. Ka naam “Shaikh Akbar” or aksar “Khaatimul Welaayatul Muhammadiyah” ke khitaab se pukaarte. Is par Allam Qazi Bahseeruddin Qanauji(ustaz janab nawab Siddiq Hasan Khan Sahab Rah. Bhopali) jo Ibn Arabi ke ashad mukhaalifeen me se the or Ibn Arabi Rah. Ki bartari wa buzurgi ke rawaadaar na the, Miyan Sahab se sirf “Shaikh Akbar” par Munazra karne ke liye dehli tashrif laye, 2 hafte mutawaatir guftagu jaari Rahi magar Miyan Sahab ne “Shaikh Akbar” ka aihtaraam haath se jane na diya, aur aakhir kaar Qazi sahab bhi Aap se muttafiq ho gaye.

Isi taRah Allama Shamsul Haq Dayaanwi ne bhi kayi roz Shaikh Akbar par aap ke saath munazra kiya, aur dauraane guftagu me “Fasusul hakam” pesh karte Rahe, Miyan sahab ne pahle to aur tariqon se samjhaaya magar jab dekha ke aap kisi taRah nahi maante to farmaya ke “Fatuhaate Makkiyya” Shaikh Akbar ki aakhri tasneef hone ki waja se unki tamam kitaabon ka Naasikh hai. Is par Maulana Shamsul haq haqiqat ko paa kar khaamosh ho gaye.

(Taraajim Ulamae Hadees Hind Pg.146)

Maulana Miyan Nazir Hussain Dehlvi sahab ke sawaaneh nigaar aur shagird Maulana Fazal Hussain sahab bahaari Rah. Likhte hain:

Maulana Miyan Nazir sahab jab “Kitabe Raqaaiq” ka dars dete aur Tasawwuf ke nakaat o haqaaiq bayan Farmate to kahte “Saahibo” hamen yahan Ahyaaul Uloom dikhayi deti hai, yahi waja hai ke aap Tabqa Ulama me Shaikh Akbar Muhiuddin Ibn Arabi ko badi azmat ki nigaah se dekhte the, aur farmaya karte the Shaikh Ibn Arabi “Khaatimul wilayatul Muhammadiyah” hain.

(Alhayaat baa’dal Mamaat Pg.123)

Maulana Fazal Hussain is hawala ko naqal karne ke baad is par apna tabsarah karte hue Shaikh Ibn Arabi Rah. Ke muta’lliq likhte hain:

Aur Haq wahi hai jo Hazrat ne farmaya isliye ke Zaahiri aur Baatini uloom ki is tarah ki Jami’eeyat infaraadiyat aur nudrat se khali nahi.

(Alhayaat baa’dal Mamaat Pg.178)

Ghair Muqallideen ke Mujaddid aur Muhaqqiq-e-Azam Nawab Siddique Hasan Khan Rah.(mutawaffi 1890 A.D.) Allama Ibn Arabi Rah. Ki khoobiyan wa kamaalaat bayan karne ke baad Farmate hain:

Khulasa kalaam ye hai ke Shaikh Ibn Arabi ke khwabon aur Karaamaton ka ahaata kayi jildon me bhi nahi ho sakta, wo Allah ki ek zaahiri Hujjat wa Dalil aur waazeh nishaaniyon me se hain.

(Al-Taajul Mukallal Pg.77 bahawaala “Kuchh de ghair Muqallideen ke sath” Pg.141)

Neez likhte hain: Maine Shaikh Ibn Arabi ki ziyaarat ki hai aur kayi baar usse tabarruk haasil kiya hai, aap ki Qabr Anwaar o Barakaat ke aasaar numaayan nazar aye, aur wahan mushaahida kiye jane wale azeem ahwaal se koi munsif mizaaj aadmi inkaar nahi kar sakta.

(Al-Taajul Mukallal Pg.178)

 

Ghair Muqallideen ke Muhaddis-e-Azam Maulana Abdullah Ropadi Rah.(mutawaffi 1964 A.D.)

Shaikh Ibn Arabi Rah. Aur digar Sufyaa ki taraf se difa’ karte hue arqaam Farmate hain:

Ibn Arabi(Rah.), Roomi(Rah.), aur Jaami Rah. Ke kalimaat is Tauheed(Wahdatul Wajud) me mushtabeh hain. Isliye baaz log inke haq me achha ai’teqaad rakhte hain baaz bura. Ibn Taymiyah Rah. Waghaira Ibn Arabi Rah. Se bahot Badzan hain. Isi tarah Roomi Rah. Aur Jaami Rah. Ko kayi Ulama bura kahte hain magar mera khayal hai ke jab unka kalaam mohtamal hai jaise Jaami Rah. Ka kalaam upar naqal ho chuka hai aur wo dar haqiqat Ibn Arabi Rah. Ka hai. Kyunke Ibn Arabi ki kitaab “Awaariful Ma’arif” se maakhuz hai to phir unke haq me soo zani thik nahi. Isi tarah Roomi Rah. Ko khayal kar lena chahiye. Gharz hattal wasa’ Fatwa me ahteyaat karna chahiye jab tak puri tasalli na ho Fatwa na lagaana chahiye khaas jab wo guzar chuke. Aur unka mu’amla Khuda ke sapurd ho chuka to ab kured ki kya zarurat? Balke sirf is aayat par kefaayat karni chahiye, “Tilka ummatun qad khalat lahaa maa kasabat walakum maa kasabtum walaa tus’aloona ‘ammaa kaanoo ya’maloon”(Tarjuma: Wo ek jama’at thi jo guzar chuki, unke waste hai jo unhone kiya aur tumhare waste hai jo tumne kiya aur tum se kuchh puchh nahi unke kaamon ki).

(Fataawa Ahle Hadees 1/155, 1/43)

Mash’hoor Ghair Muqallid Allama Wahiduz Zaman Rah. (mutawaffi 1920 A.D.) likhte hain:

Allah ke sab Waliyon aur Imamon aur Mujtahidon aur Deen ke Aalimon se muhabbat rakhna chahiye aur kisi Wali ya Imam ya Mujtahid ya Deen ke Aalim ki tauheen na karna chahiye. Agarche unhone kisi masla me khataa bhi ki ho to yun kahna chahiye “Ghafarallahu lahu”, munh phat aur zabaan daraaz log be-saakhta kalimaate Naa-shaista ulama ki nisbat nikaal dete hain iska anjaam bahot bura hai. Hamko Shaikh ibn Arabi Rah. Se muhabbat hai aur Ibn Taymiyah Rah. Aur Shaukaani Rah. Se bhi, Ibn Jauzi se bhi aur Hazrat Shaikh Abdul Qadir Jeelani Rah. Se bhi. Ham kisi agle Aalim ko bura nahi kahte. Agar inse khata hui hai to Allah Ta’ala maaf karne wala hai yahi tariqa aslam hai.

(Lughaatul Hadees Jild-1,Kitab-baa,Pg.48)

Neez likhte hain:

Hamaare(Ghair Muqallideen-Naaqil) ashaab me Nawab Siddique Hasan Khan ne farmaya ke Shaikh Muhiuddin Ibn Arabi aur Shaikh Ahmed Sarhandi ke bare me hamara Aqeedah hai ke dono Allah Ta’ala ke cheedah bandon me se hain, aur jin aye’traazat ka unhen nishaana banaya gaya hai hamen unki koi parwaah nahi. Hamaare ashaab me se Allama Shaukaani bhi isi tarah ke Buzurg hain jinhone bilaakhir Shaikh Ibn Arabi ki mazammat se Rujoo’ kar liya tha aur kaha tha ke maine “Fatuhaate Makkiyah” ko ghaur se dekha to maalum hua ke “Qusoos” me Shaikh ke kalaam ko sahih maa’na o muhammal par mahmool kiya ja sakta hai.

(Hadiyatul Mahdi Pg.50)

Neez Allama Waheeduz Zaman ne Shaikh Ibn Arabi Rah. Ko Ulama-e-Ahle Hadees ka peshwa qaraar diya hai.

(Lughaatul Hadees Jild-2,kitab-Swaad,Pg.13)

Ghair Muqallideen ke Imamul Asr Maulana Ibrahim Siyalkoti (mutawaffi 1956 A.D.)

Shaikh Mausoof ki kitab “Fasusul Hikm” se istidlaal karte hue likhte hain:

Hazrat Shaikh Akbar Quddus Sir’rahu “Fasusool Hikm” me Farmate hain…

(Waazehul Bayan Pg.421)

Maulana Faiyaz Ali sahab Rah. Jinke bare me Maulana Nazir Ahmed Rahmani Rah. Ghair Muqallid ne tasreeh ki hai ke wo Ghair Muqallid Aalim the(Dekhye “Ahle Hadees aur Siyaasat” Pg.217), likhte hain:

Sheikh Muhiuddin Ibn Arabi Rah. Jo Ulama-e-Abraar aur Sufyaa-e-kibaar me se hain.

(Ahle Hadees aur Siyasat Pg.207-208)

Maulana Abdus Salaam Mubarakpuri Rah.(mutawaffi 1342 A.H.) Shaikh Ibn Arabi Rah. Ke baare me likhte hain:

Sufi Saafi Imam Muhiuddin Ibn Arabi.

(Seeratul Bukhari Pg.309)

Qaari’een! Akaabireen e Ghair Muqallideen ki in ibaaraat me aap ne mulahiza kar liya ke ye hazraat kis qadar Shaikh Ibn Arabi Rah. Jo Aqeedah Wahdatul Wajud ke sab se bade Ilm bardaar  hain, ki tarif o tausif me Rattbul lisaan hain aur kis tarah inki taraf se mudaafi’at kar Rahe hain aur kitne bade bade alqaab “Shaikh Akbar” aur “Khatimul Welayatul Muhammadiyah” waghaira se unka tazkira kar rahe hain. Lekin Zubair Ali Zai waghaira Ghair Muqallideen apne ghar ki fikr karne ki bajaye Ulama-e-Deoband par khwah makhwah kichad uchhal rahe hain. Chunancha zubair ali zai likhte hain:

Mas’ala Wahdatul Wajud aur Ibn Arabi ke bare me Akaabir Ulama-e-Deoband ki tasreehaat “Ulama-e-Deobandiyyat” par makhfi nahi.

(Taa’daade Rak’aat Qayame Ramazan Pg.44)

Zubair ali zai sahab se arz hai ke Ulama-e-Deoband ki fikr chhoden. Apne Mazhab ke in baaniyo’n ki Ibn Arabi Rah. Aur Wahdatul Wajud ki baabat mazkur tasreehaat mulahiza Karen aur phir thande dimaag se apne is Daa’wa Haqqaaniyat Ghair Muqallidiyat par ghaur o fikr Karen ke:

“Mazhab Ahle Hadees hi haq hai, iske alaawa baaqi tamam mazahib Baatil hain chahe wo Deobandiyon ka Mazhab ho ya Shi’on Kharjiyo’n ka, Walhamdulillah. Hamen to apne mazhab ke mukammal sachcha hone ka pura yaqeen hai.”

(Ameen Okarvi ka Ta’aqub Pg.65)

Walillahil hamd!

By: Md. Irfan Malik

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