Deoband Ulma ke Kufri Aqeede aur un par tariki Jaiza

Sawal :
Devbandi peshwaon ke woh kaun se aqeede hain, jinhen jaan lene ke baad unko Musalman samajhne wala aur Deobandi firqa ko Haq maan ne wal

a kafir ho kar Islam se kharij ho jata hai?

Jawab :
Devbandiyon ke peshwaon Molvi Thanvi ka aqeeda yeh hai ki jaisa ilm Huzoor sallallahu ta‘ala alaihi wa sallam ko haasil hai, aisa ilm to bachchon, pagaloon aur janwaron ko bhi hai. Jaise ki unhon ne Huzoor sallallahu ta‘ala alaihi wa sallam ke liye kul gyaib ka inkaar karte hue sirf ba‘az gyaib ko saabit kiya, phir ba‘az gyaib ke baare mein yoon likha hai ki:

“Is mein Huzoor ki kya takhsees hai, aisa ilm to Zaid wa Umar balke har sibbi wa majnoon balke jami‘ haywanaat wa bahaaim ke liye bhi haasil hai.”
(Hifzul Imaan)

Note: Naye edition mein yeh ibarat kuch badal di gayi hai lekin saare Deobandi is purani ibarat ko sahi maante hain. Aur Deobandiyon ke peshwa Molvi Qasim Nanotvi jin ko Darul Uloom Deoband ka Baani kaha jata hai, unka aqeeda yeh hai ki Huzoor sallallahu ta‘ala alaihi wa sallam Aakhirun Nabi nahi hain. Aap ke baad doosra Nabi ho sakta hai.

Jaise ki unhon ne likha hai ki:

“Awaam ke khayaal mein to Rasoolullah ka khaatim hona baa-in ma‘na hai ki aap ka zamana Ambiya-e-saabiq ke zamane ke baad aur sab mein aakhiri Nabi hain, magar ahl-e-fahm par roshan hoga ki yeh ta’khkhur zamani bi zaat kuch fazeelat nahi.”
(Tahzeerun Naas, Safa 3)

Is ibarat ka khulasa yeh hai ki Khaatamun Nabiyyin ka yeh matlab samajhna ke aap sab mein aakhiri Nabi hain — yeh na-samajh aur gawaaron ka khayaal hai.

Aur aage fir yoon likha:

“Agar bil farz ba‘d zamana-e-Nabawi sallallahu ta‘ala alaihi wa sallam koi Nabi paida ho to phir bhi khaatimiyyat-e-Muhammadi mein kuch farq na aayega.”
(Tahzeerun Naas, Safa 28)

Is ibarat ka khulasa yeh hai ki Huzoor sallallahu ta‘ala alaihi wa sallam ke baad doosra Nabi paida ho sakta hai.
Al-‘Iyazubillah Ta‘ala.

Aur Deobandiyon ke peshwa Molvi Rasheed Ahmad Gangohi wa Molvi Khaleel Ahmad Ambethvi ka aqeeda yeh hai ki Shaitaan wa Malakul Mawt ke ilm se Huzoor sallallahu ta‘ala alaihi wa sallam ka ilm kam hai. Jo shakhs Shaitaan wa Malakul Mawt ke liye wusa‘at maane woh Momin Musalman hai, lekin Huzoor sallallahu ta‘ala alaihi wa sallam ke ilm ko wasee‘ aur zyaada maanne wala mushrik wa be-imaan hai.

Jaise ki unhon ne likha hai:

“Shaitaan wa Malakul Mawt ko yeh wus‘at nass se saabit hui, Fakhre Aalam ke wus‘at ki kaun si nass qati hai jis se tamaam nusūs ko rad kar ke ek shirk saabit karta hai.”
(Barahin-e-Qatiya, Safa 41)

Mazkoora bala kufri aqeede ke ilawa Deobandi peshwaon ke aur bhi bohot se kufri aqeede hain. Isi liye Makkah Mu‘azzama, Madina Tayyiba, Hindustan, Pakistan, Bangla aur Burma waghera ke saiqron ulama-e-kiram aur muftiyane izzaam ne in Deobandiyon ke kafir wa murtadd hone ka fatwa diya hai. Aur farmaya hai:

“Man shakka fi kufrihi wa ‘azaabihi faqad kafar.”
Yani jo unke kafir hone mein shak kare, woh bhi kafir hai.

Lihaza Deobandiyon peshwaon ke in kufri aqeede ko jaan lene ke baad unko Musalman samajhne wala aur Deobandi firqa ko haq maanne wala kafir ho kar Islam se kharij ho jata hai.

Tafseel ke liye mulaahiza ho:
Fatawa Hisamul Haramain aur As-Sawaarimul Hindiyya

“Wahabiya ne khule khule zaruriyat-e-deen ka inkaar kiya, aur tamaam Wahabiya un mein unke muwafiq ya kam az kam unke qaail ya unhen Musalman jaanne wale hain, aur yeh sab sareeh kufr hai. To ab Wahabiya mein koi aisa na raha jis ki bid‘at kufr se giri ho… khwah woh ghair muqallid ho ya bazahir muqallid.”
(Fatawa Razawiyya Shareef, Safa 28)