Sir Sayyid Ahmad Khan Aligarhi (17 October 1817) Delhi me paida hua, or (27 March 1898) Aligarh me wafaat paai or wahi tadfeen hua, ibtidai dino me sir sayyid or sir sayyid ke apne khaandan waaley ahle sunnat se hi ta'aluq rakhte the , or unke aqaid o nazariyat ahle sunnat or sufiya waley hi the , baad me sir sayyid jab jawaan hua to iske aqaid o nazriyat bigadney lage or ye wahaabi aqaid o nazariyat ka haamil hua or wahaabiyat ko qubool kar liya. iskey nazariyat sirf yahin tak mahdud naa raheyn balki agey chal ke isney hadith ka inkaar kiya , sir sayyid ke in aqaid o nazriyat se ek naye firqey ki buniyad nikal ke saamney aai jisey "firqaa e nechriya" kehte hain, or sir sayyid is firqey ka baani kehlaya. sir sayyid apni tafseer al qura'an ke andar kai maqamaat par jaruriyat e din ka inkaar karte nazar ata hai, maslan: Jannat ka inkar, wajood e Malaika ka inkar,Mauzajaty Ambhiya ka inkar , wazud e jinnat ka inkar, or bhi bahot si jaruriyat e din ka inkar kiya.

Lehaza Hum apko is Topic me iski Gustaaqi dekhayenge isi ki kitaab o se

Sir Sayyed Ahmed khan Ke Khas Aor Chahite Shagird or Pahonche Huai Perokar "Khalid Nechari" Ki Khas Pasandida Shaksiyat Ziyauddin Nechri Ki Kitab "Khud Nosht Ifkar" Sar Sayyad" Ki Ibrat Hai Ki; Khuda Na Hindu Hai " Na Arzi Musalman " Na Muqallid Na La Mazhab Na Yahudi Na Isaai, Balke Woh To Pakka Chata Hua Nechari Hai (Khud Nawisht Afkar-e-Sir Syed/Page-63)

Ahelesunnat Ka Aqidah Hai Ki ; Jo Koi Nabuwat Ko Kasbi Mane (Yani Yeh Aqidah Rakhe) Ke Aadmi Apne Kasb W Riyazat Se Mansabe Nabuwat Tak Pahonch Sakta Hai To Aesa Shaks “Kafir“Hai(Al Motaqad Al Muntaqad /Page-107) Aor Sar Sayed Kaheta Hai Ke; “Nabuwat Ek Fitri Cheez Hai.... Hazaro Qism Ke Mulaqate Insani Hai, Baad Dafa Koi Khaas Malaka(Ilm Hunar Tajrube Se Hasil) Kisi Khas Insan Me Azrui Khalqat W Fitrat, Aesa Qawi Hota Hai Ke Woh Uska Imam Ya Paigambar Kahelata Hai, Lohar Bhi Apne Fan Ka Imam Ya Paigambar Ho Sakta Hai, Shayar Bhi Apne Fan Ka Imam Ya Paigambar Ho Sakta Hai, Ek Tabib Bhi Apne Fan Ka Imam Ya Paigambar Ho Sakta Hai.

Sar Sayed' Hazrat Ibrahim علیہ السلام Ki Shaan Aqaddas Me Gustakhi Karte Huai Likhta Hai; Haj Us Buddhe Khuda Parast Ki “Ibadat Ki Yaad Gaar Me Qayem Huawa Tha“ Aor Aage Likhta Hai ; To Us Ibadat Ko Usi Tarah "Aor Usi Libas Me Ada Karna Qarar Paya Tha, Jis Tarah Aor Jis Libaas Me Usne Ki Thi, Muhammadﷺ Ne Shuroo Civilization (Tahezib) Ke Zamane Me Bhi Us 'Wehshiyana Surat Aor 'Wehshiyana Libas' (Haj Ka Aheram Sharif) Ko Humare Buddhe Dada Ki Ibadat Ki Yaadgar Qayem Rakha. (Tafseer Ul Quran “Sar Sayed Ahemad Khan /Jild-1 /Page-206)

Sir sayyid malaika ka inkaar karte Huey likhata hai : In bareek baton par ghor karne se aur is baat ke samajhne se ke Khuda Ta‘ala jo apne jah-o-jalal aur apni qudrat aur apne af‘aal ko farishton se nisbat karta hai, to jin farishton ka Quran mein zikr hai un ka koi asli wujood nahi ho sakta, balki Khuda ki be-intiha qudraton ke zuhoor ko aur un nufooz ko jo Khuda ne apni tamaam makhlooq mein mukhtalif qisam ke paida kiye hain, malak ya malaika kaha hai. Jin mein se ek shaytan ya iblees bhi hai. Pahadon ki salabat, paani ki raqqat, darakhton ki quwwat-e-numoo, barq ki quwwat-e-jazb wa daf‘—gharz ke tamaam quwwatein jin se makhlooqat mojood hui hain aur jo makhlooqat mein hain, wahi malaika wa malaika hain, jin ka zikr Quran Majeed mein aaya hai. Insan ek mazmua' quwa e malakuti or quwa e bahimi ka hai or in dono quwato ki beintaha zurriyat hain , har ek kism ki neki o badi me zahir hoti hai or wahi insaan ke farishte or unki zurriyat or wahi insaan ke shaytan or uski zurriyat hain.

Sir sayyid apni kitab tafseer-ul-quran me jannat ka inkar karte huey likhta hai ke : Yeh samajhna ke Jannat misl ek bagh ke paida ki hui hai, is mein sang-e-marmar ke aur moti ke jarao mahal hain. Bagh mein shakh-o-bar sar sabz darakht hain, doodh, do, sharab wa shehad ki nadiyan beh rahi hain. Jism ka mewa khane ko mojood hai, saqi wa saqiyen nihayat khoobsurat, chandi ke kangan pahne huye, jo hamari yahan ki ghunain sunti hain, sharab pila rahi hain. Ek jannati ek hoor ke mahal mein haath dale pada hai, ek ne raan par sar dhara hai, ek machhati se lipta raha hai, ek ne lab jaan bakhsh ka bosa liya hai. Koi kisi koney mein kuchh karta hai, koi kisi koney mein kuchh aisa behudapana hai jis par ta'ajub hota ho. Agar behisht yahi ho to bemubaligha hamare khurabaat ussey hazar darja behtar hain .

Altaf husain hali , apni kitaab Hayaat-e-Javed me , sir sayyid Ahmad khan ke afkar o nazariyat ka khulasa karte huey likhta hai : " Ab ham un ikhtelafat ka khulasa likhte hain jinmey digar muhaqqiqeen ahle Islam bhi sir sayyid ke sath sharik hain ." 📚 Hayaat-e-Javed, safa 519 (Taba' Jadeed Aaina-e-Adab, Chok Minar, Anarkali, Lahore) **Sawal ye paida hota hai ke, wo kon se muhaqqiqeen hain jo islam ke buniyadi aqaid par bhi ikhtelaf kar rahe hain , or wo sach me muhaqqiqeen e Islam hain ya muhaqqiqeen e shaytan ?? Lihaza ye baat jhooth hai , or ye sir sayyid ke apne kufriyat hain** Agey isi safa me likhta hai : " Shaytan ya iblees ka lafz jo Qur'an e mazeed me aaya hai , ussey koi wazud e kharij an al-insaan muraad nahi hai balki khud insaan me jo nafs e ammara ya quwat e bahima hai wo muraad hai "

Altaf Hussain hali agey likhta hai : " Tuyur e munkhaniqa jinko nasara ne gala ghoot kar maar dala ho musalmano ko un ka khana halal hai " Agey isi safa pe likhta hai : " Har shakhs un masail me jo Qur'an ya Hadith sahih me mansus nahi hai aap apna mujtahid hai" Agey isi safa pe likhta hai : " Meraj or shaq e sadar dono ru'ya me waqiye huey hain na ke bedaari me kya masjid al-haram se masjid al-aqsa tak or kya masjid al-aqsa se aasmaano tak" Agey likhta hai : " Agarche mumkin hai ke jis tarah insaan se frotar makhluqat mauzud hai isi tarah us se balatar makhluqat jis ka hamko ilm nahi , mauzud ho lekin malaik ya malaika ke alfaaz jo Qur'an me warid huey hain un se ye muraad nahi hai ke wo koi juda makhluq insaan se balatar hai balke khuda ta'ala ne jo mukhtalif quwa apni qudrat e kamila se maadde me wadiyat kiye hain , jaisey pahado ki salabat , paani ka selaab , darakhto ka namud , barq ki quwat e zajb wa misal jalika , unhi ko malaik ya malaika ke Lafz se ta'abir kiya gaya hai ." Agey Likhta hai ke : " Aadam or malaika or iblees ka qissa jo Qur'an me bayan huey hai ye kisi waqiye ki khabar nahi hai balki ye ek tamseel hai "

Altaf Hussain hali agey likhta hai: " Ambiya bani Israel or qaum bani Israel ke qissey jo Qur'an me bayan huey hain un me jis qadar baatein bazahir qanoon e fitrat ke khilaf ma'alum hoti hain wo sab darhaqiqat us ke mutabiq bayan ki gai hain magar mufassireen ahle Islam ne yahudio ki pairwi se un ke ma'ani aysy bayan kiye hain jo qanoon e fitrat ke khilaf hain "

Altaf Husain hali agey likhta hai : " Mo'zeja dalil e nabuwat nahi ho sakta" Agey likhta hai ke : " Qur'an me a'hazrat sallam se kisi mo'zeje ke sadir hone ka zikr nahi " Fhir likhta hai : " Qur'an me koi lafz aysa nahi hai jis sey hazrat isaa ka zinda aasman par uthaya jana sabit ho " Agey likhta hai: " Shohada ki nisbat jo Qur'an me aaya hai ke unko murda na samjho balke wo zinda hain, issey un ka uluw e darzaat or ruhani khushi or duniya me misaal qabil e taqleed chorna muraad hai na ke wo darhaqiqat zinda hain." Agey likhta hai ke : " Khuda ta'ala ki zaat o sifaat or asma o afa'al ke muta'aliq jo kuch Qur'an ya Hadith me bayan hua hai wo sab batarik e mazaj o ista'ara o tamseel ke bayan hua hai or isi tarah ma'ad (yani marne ke baad uthay jaaney ka zikr) ke muta'aliq jo kuch bayan hua hai jaisey ba'as o nasar , hisab o kitaab , mizaan , siraat , jannat, dozakh wagaira wagaira, wo bhi sab mazaj par mahmul hai, na haqiqat par ." Agey likhta hai ke : " Hazrat isaa ka bin-baap ke paida hona kisi baat se saabit nahi hota"

Ab dekhte hain ke tamam Makatib-e-Fikr, sir sayyid ke kufriya aqaid o nazariyat par muttafik hain , Imam e Ahle sunnat Imam Ahmad Raza Khan Fazil e Barelvi رحمتہ اللہ علیہ Irshad farmate hain : " To ye nechri aksar jaruriyat e din ke munkir hain isey apne man chahey ma'ani ki taraf fhertey hain to kehte hain na jannat hai, na dojakh hai, na hashar azsaam (yani Qayamat me zinda uthaya jana) , na koi farishta hai, na koi jin , na aasman hai , na asra' or na mo'zeja or (unka gumaan hai) musa ki lathi me paara tha , to jab is ko dhoop lagti wo lathi hilti thi, or samander ko fhaad dena madd o zajar ke siwa kuch nahi tha, or gulam bana na wahshiyo ka kaam hai , or har wo shariyat jo iska hukm laai to wo hukm Allah ki taraf se nahi , is ke ilawa anginat or beshumar kufriyat is ke sath munzim hain."