QASSAS UL AMBIYA POST 02

QISSAS UL AMBIYA

ALIMAM UL HAFIZA IMAAD UDDIN MUHAMMED BIN ISMAIL

AL MAROOF IMAM IBNE KASEER

MUTARJUM:

MUHAMMED FAIZ AHMED OWAISI

WAQEYA

HAZRAT ADAM عليه السلام

SAHIH MUSLIM me HAZRAT AYESHA SIDDIQUA رضي الله عنهما se riwayat hai NABI KAREEM صلى الله عليه وسلم ne farmaya,

Farishto ko noor se paeda kiya gaya aur jino ko aag k sholey se jabkey HAZRAT ADAM عليه السلام ko is maade se paeda kiya gaya jo tumhey batadiya gaya, yaani mitti se.

Hazrat hassan busiri رحمة الله عليه farmate hain, iblees kabhi bhi farishto me se na tha.

Sheher bin haoshab kehte hain iblees jino me se tha, pas jab jino ne zameen me fasaad barpa kiya to ALLAH TA'ALA ne inki sarkobi k liye farishto ka ek lashkar bheja jinhone inko maara aur samandari jazeero ki taraf maar bhagaya.

Iblees farishto k hatho qaed hogaya tha aur farishte isey apne sath asmaan per le gaye the to wo udhar hi raha pas jab farishto ko ALLAH TA'ALA ne sajde ka hukum diya to iblees ne inkaar kardiya.

Hazrat ibne masood, ibne abbas رضي الله عنهم aur sahaba kiraam رضي الله عنهم ki ek jamaat aur sayeed ibn al maseeb aur degar kaseer mufassireen farmate hain k iblees asmaan duniya per farishto ka rayees tha.

Hazrat ibne abbas رضي الله عنه farmate hain k iska asal naam azazeel hai aur inhi se dusri riwayat hai k iska naam haaris hai.

Hazrat ibne abbas رضي الله عنه farmate hain, iblees ka taalluq farishto k ek qabeeley se hai jiska naam aljin hai, farishto ka ye qabeela jannati nemato k khazaanchi hain aur dusrey farishto se ilm aur ibadat k maedaan me aagey hain aur sab farishto se afzal hain, iblees bhi bahot ashraf o bargazeeda farishta tha aur iskey 4 noorani par the lekin ALLAH TA'ALA ne isey rayenda shaetaan banadiya.

IRSHAD BAARI TA'ALA

قال فبما أغويتني لأقعدن لهم صراطك المستقيم ثم لآتينهم من بين أيديهم ومن خلفهم وعن أيمانهم وعن شمائلهم ولا تجد أكثرهم شاكرين

TARJUMA:

Bola to qasam iski k tuney mujhe gumrah kiya main zaroor tere sidhe raaste par inki taak me baethunga, phir zaroor main unkey paas aaunga unkey aagey aur unkey piche aur unkey dahney aur unkey baaye se aur tu unme se aksar ko shukar guzaar na payega.

(SUREH AL'ARAAF, AYAT 16 & 17)

Imam ahmed رحمة الله علي ne salam bin abi alja'ad aur sabda bin abi faaka se riwayat karte hain k HUZOOR NABI KAREEM صلى الله عليه وسلم ne farmaya,

"ان الشيطان قعد لا بن آدم باطرقه" aur aagey puri hadees zikar ki.

Beshak shaetaan ibne aadam ki ghaat me iskey tamaam raasto per baetha hua hai.

Mufassireen e kiraam ne sajde per mamoor malayeka k baarey me mukhtalif aqwaal bayaan kiya hain.

1. Kya tamaam farishto ne sajda kiya? Jaesa k amoom se wazeh hai, ye jamhoor ka qaol hai.

2. Ya issey muraad farishte hain jo zameen per mamoor hain, jaesa k ibne jareer ne zahaak k waaste se hazrat ibne abbas رضي الله عنه ka qaol naqal kiya hai, agarche baaz ullamaye mutakhireen ne is qaol ko tarjeeh di hai lekin iski sanad munqata hai aur iskey siyaaq kalaam me bhi kamzori hai.

Agar ayaat k siyaaq ko dekha jaye to pehle qaol hi sahih malum hota hai aur hadees bhi isi ki tayed karti hai kyu k "واسجد لم الملائكة" k alfaaz me bhi amoom hai, ALLAH TA'ALA behtar jaanta hai.

HAZRAT HAW'WA رضي الله عنهما KI TAKHLEEQ KAHA HUYI

ALLAH TA'ALA ne iblees ko jannat se nikala aur HAZRAT ADAM عليه السلام ko ismey muqeem farma diya, HAZRAT ADAM عليه السلام jannat me chalte to inhey tanhayi mehsoos hoti kyu k wo akele the aur inki biwi abhi paeda nahi huyi thi k inse tanhayi ka ye ehsaas jata rehta.

Ek din wo soye aur jab uthey to dekha inkey sirhaaney ek aorat baethi huyi hai jo inki pasli se paeda ki gayi thi, HAZRAT ADAM عليه السلام ne pucha, kaon ho?

Aorat ne jawaab diya, main aorat hoon, HAZRAT ADAM عليه السلام ne phir pucha tujhe kisliye paeda kiya gaya? Usne bataya taakey meri waja se aapko raahat o araam naseeb ho.

Phir farishto ne HAZRAT ADAM عليه السلام ki wasa'at ilmi ka andaza lagane k liye pucha, aye adam (عليه السلام) is aorat ka naam kya hai?

HAZRAT ADAM عليه السلام ne bataya k iska naam hawwa hai, farishto ne phir sawaal kiya, iska naam hawwa kyu rakha gaya hai, HAZRAT ADAM عليه السلام ne farmaya isliye k isey ek zinda jism se paeda kiya gaya.

Muhammed bin ishaaq رحمة الله عليه hazrat ibne abbas رضي الله عنه se riwayat karte hain k hazwat hawwa رضي الله عنهما ki takhleeq pasli se huyi, jab HAZRAT ADAM عليه السلام soye the o inki baaye pasli nikaal kar hawwa ko takhleeq kiya gaya aur iski jaga gosht bhar diya gaya.

AORTO SE NARMI KA HUKUM

Sahiheen me hazrat abu huraera رضي الله عنه se riwayat hai k NABI KAREEM صلى الله عليه وسلم ne farmaya,

Tum aorto k sath narmi kiya karo, kyu k aorat pasli se paeda ki gayi hai aur upar wali pasli zyada tedhi hoti hai, agar tum usey sidha karne ki koshish karoge to wo toot jayegi aur agar isey apne haal per chod doge to wo tedhi hi rahegi, isliye tum aorto se narmi ka bartao kiya karo.

MAMNO'A DARAKHT KAONSA THA

"ولا تقر با هذه الشجره" ki tafseer me ullama e kiraam o mufassireen ka ikhtelaaf hai.

Hazrat ibne abbas, syeed bin jabeer, shaabi, رضي الله عنهم se riwayat hai aur muhammed bin qaes ek dusri hadees hazrat ibne abbas aur hazrat ibne masood رضي الله عنهم aur degar kayi sahaba se riwayat karte hain k aapne farmaya

Yahood kehte hain k ye gandam ka paoda tha aur ye israeeli riwayat hazrat abdullah bin abbas, hassan busiri, wahab bin mun'ba, atiya aofi, abu malik, muharib bin dasaar aur abdul rehman bin abi se li gayi hai.

Abu al aliya kehte hain k wo aesa darkht tha jiskey khaane se bol o braaz ki zarurat ho jati thi aur jannat aur jannat ki nafasatey is cheez ki muthamal nahi hosakti thi.

JANNAT KAHA HAI?

Ayema kiraam ka iskey baarey me ikhtelaaf hai k jannat kaha hai? Jisme HAZRAT ADAM عليه السلام ko qiyaam ka hukum diya gaya, wo asmaan per hai ya zameen per.

Zaruri hai k is silsile me mukhtalif aqwaal ki jaanch padtaal karkey ikhtelaaf se nikalne ki koshish ki jaye aur koi qabil aetemaad aur sahih faesla diya jaya.

 Jamhoor ullama ka maoqaf ye hai k ye wahi jannat hai jo asmaan per waqey hai aur jiska zikar quran e paak me aaya hai, jisey jannat ul maawa ka naam bhi diya jaya hai, qurani ayaat o ahadees k zahiri alfaaz se yahi baat sabit hoti hai.

ALLAH TA'ALA IRSHAD FARMATA HAI

قلنا يا ادم اسكن انت وزوجك الجنه

TARJUMA:

Aur humne farmata aye adam (عليه السلام) tu aur teri biwi is jannat me raho.

(SUREH BAQARA, AYAT 35)

"الجنة" ka alif, ا aur laam ل na to amoom k liye hai aur na ehed lafzi k liye hai, ye alif laam ehed zehni ka hai, isse muraad sharaan wo muqaam hai jahaan JANNAT UL MAAWA mein HAZRAT ADAM عليه السلام ko qiyaam karne ka hukum diya gaya tha.

Jaesa k HAZRAT MOOSA عليه السلام ne HAZRAT ADAM عليه السلام se kaha tha,

"علام اكر جتنا و نفسك من الجنة"

SAHIH MUSLIM me hazrat abu huraera aur hazrat hazeefa رضي الله عنهم se riwayat hai k HUZOOR NABI KAREEM ne farmaya,

ALLAH TA’ALA jab logo ko jama farmayega to ahle imaan ko jannat k khareeb laaya jayega to wok hade hojayenge aur phir HAZRAT ADAM عليه السلام k paas haazir honge aur kahenge, aye hamare baap, hamare liye jannat ko kholiye, to HAZRAT ADAM عليه السلام farmayenge k tum sirf apne baap ki lagh’zish ki waja se jannat se nikle ho.

Is hadees se ye zahir hota hai k HAZRAT ADAM عليه السلام ko jis jannat me thaeraya gaya wo JANNAT UL MAAWA hi hai lekin ye hatmi faesla nahi hai kyu k is hadees per tanqeed ho sakti hai.

Ek raaye ye hai k jis jannat me HAZRAT ADAM عليه السلام qayaam pazeer the wo dayimi jannat nahi kyu k inhey hokum diya gaya tha k wo ek khaas darakht ka phal na khaaye aur dusri waja ye hai k is jannat me to HAZRAT ADAM عليه السلام per neend bhi taari huyi.

Inhey waha se nikala bhi gaya, isme iblees dakhil hua, ye tamaam chizey is baat ka sabot zahir karti hain k wo JANNAT UL MAAWA me qayaam pazeer nahi rahey.

Ye qaol ibne abi kaab, hazrat Abdullah bin abbas, wahab ibne mam’ba, sufiyaan bin ayeniya رضي الله عنهم ka bayaan karda hai, ibne qatiba ne “ALMAARRAF” me isi qaol ko pasand kiya hai, qazi maqzar bin sayeed albaluti ne bhi apni tafseer me isey naqal kiya hai aur isper ek mustaqil kitaab tasneef ki hai.

Isi riwayat ko hazrat imam e azam abu haneefa رحمة الله عليه aur inkey ashaab e azam رضي الله عنهم k hawaley se bayaan kiya gaya hai.

Isey abu Abdullah muhammed bin omer raazi bin khateeb ne apni tafsser me abu al qasim balkhi aur abu muslim asfahani k hawale se naqal kiya hai aur imam qartabi ne bhi apni tafseer me matazla aur qadriya k hawale se is qaol ko naqal farmaya hai.

Dar’asal ye qaol maojuda turaat se liya gaya hai aur is masle me jin logo ne ikhtelaaf kiya hai inmey abu muhammed bin hazam ne apni kitaab AL AMAL WAL NAHAL me aur abu muhammed bin atiya aur abu eesa zumani ne apni apni tafaseer me el alag raaye pesh ki hai.

Abu al qasim raghib aur qaazi maa'wardi ne apni tafseer me ek aur raaye pesh ki hai.

Qaazi maa'wardi farmate hain k jis jannat me HAZRAT ADAM عليه السلام aur HAZRAT HAWWA رضي الله عنهما ko tehraya gaya iskey baarey me ullama ka ikhtelaaf hai.

Ek qaol to ye hai k wo JANNAT UL KHALD hai aur dusra qaol ye hai k wo JANNAT UL KHALD nahi balkey ek aesi jannat thi jisey khaas inhi k liye ALLAH TA'ALA ne tayyaar kiya tha aur isey inkey liye azmayishgaah banaya tha.

Aur jannat ul khald daaar ibtelaa nahi balkey daar ul jaza hai, phir isme bhi ullama ka ikhtelaaf hai k aaya ye jannat zameen per hai ya asmaan per.

Hazrat hassan busiri رحمة الله عليه ka qaol ye hai k wo jannat asmaan me thi kyu k ALLAH TA'ALA ne HAZRAT ADAM عليه السلام o HAZRAT HAWWA رضي الله عنهما ko utar jaane ka hukum diya tha.

Ibe yahiya ka qaol ye hai k wo jannat zameen per thi kyu k ALLAH TA'ALA ne jab HAZRAT ADAM عليه السلام aur HAZRAT HAWWA رضي الله عنهما ko is jannat me dakhil farmaya to inhey mana farmaya k wo is khaas darakht k khareeb na jaye.

Aur ye hukum in dono k liye ek azmayish tha aur daar ul khald azmayish gaah nahi aur dakhool e jannat aur azmayish is waqt k baad waqey hua jab iblees ko sajde ka hukum diya gaya tha.

(WALLAHU ALAM)

Is ayat k baarey me yahi guftagu ullama ne bayaan ki hai to goya ye ayat k baarey me 3 nazariye huye hain.

Pehla ye k wo JANNAT UL KHALD hai.

Dusra ye k wo ek alag jannat thi jo zameen per azmayishgaah qaraar payi.

Teesra ye k is silsile me khamushi ikhtiyaar ki jaye.

Isiliye abu abdullah raazi apni tafseer me is masley me 4 aqwaal laaye hain 3 to wahi hain jinhey maa'wardi ne naqal kiya hai aur chaota qaol taoqaf ka hai is silsiley me ek paanchwa qaol bhi bayaan kiya jata hai k agarche wo jannat hai to asmaan me lekin JANNAT UL MAAWA nahi hai, Ye abu al jabayi se naqal kiya jata hai.

Jin logo ne dusre qaol ko ikhtiyaar kiya hai wo dusro per ye aeteraaz karte hain k ismey to koi shak nahi k jab iblees ne hukum aduli ki aur sajda karne se inkaar kar baetha to ALLAH TA'ALA ne isey apne hareem qudus se dur kardiya, yaqeenan ye ek aesa atal hukum tha jiski kisi surat mukhalifat nahi ho sakti thi.

ISILIYE ALLAH TA'ALA IRSHAD FARMATA HAI

قال اخرج منها مذءومامد حورا لمن تبعك منهم لامائن جهنم منكم اجمعين

Farmaya yaha se nikal radd kiya gaya raanda hua zaroor jo unmey se tere kahey per chala main tum sabse jahannam bhardunga.

(SUREH AL ARAAF, AYAT 18)

ALLAH TA'ALA IRSHAD FARMATA HAI

TARJUMA:

BOLA TUMHEY TUMHARE RAB NE IS PED SE ISI LIYE MANA FARMAYA HAI K KAHI TUM DO FARISHTE HO JAO YA HAMESHA JEENE WALEY.

(SUREH AL ARAAF, AYAT 20)

Aur zahir hai k ye guftagu iblees ne HAZRAT ADAM عليه السلام OR HAZRAT HAWWA رضي الله عنهم se is waqt ki jab wo jannat me inkey sath tha.

Is sawaal ka jawaab ye diya jaya hai k,

Iblees ka HAZRAT ADAM عليه السلام OR HAZRAT HAWWA رضي الله عنهم k sath jannat me hona mutmana nahi hai kyu k isey jannat me rihayish pazeer hone se roka gaya tha na k guzarne per bhi pabandi lagadi gayithi.

Aur ye bhi mumkin hai k shaetaan ne jannat k darwaze per pahoch kar mehez waswasa andaazi se inhey behka diya ho.

Aur bhi mumkin hai k wo jannat tak na pahocha ho balkey asmaan k niche se waswasa andaazi karkey inki laghzish ka sabab ban gaya ho.

Ye 3 a'ara e nazar o fikar ki mohtaaj hai.

(WALLAHU AALAM)

Jo hazraat kehte hain k jis jannat me HAZRAT ADAM عليه السلام qiyaam pazeer rahey wo zameeen per thi inki daleel wo riwayat hai jisey abdullah bin ahmed ne ziyadaat me hadba bin khalid, himaan bin salma, hassan busiri, yahiya bin zamra saadi aur hazrat abi bin kaab se riwayat hai k,

Jab HAZRAT ADAM عليه السلام k wisaal ka waqt qareeb aaya to aapko jannat k anguro k khaane ki khwahish huyi.

Aapke bete iski talaash me nikal khade huye, raaste me inki farishto se mulaqaat hogayi, fraishto ne insey pucha k kahaan ka irada hai? Inhone bataya k hamare walid HAZRAT ADAM عليه السلام ki dili tamanna hai k jannat k angoor khaaye.

Farishto ne kaha, waapas aao, pas tum apne maqsad tak pahonch gaye, wo HAZRAT ADAM عليه السلام ki aolaad ko lekar HAZRAT ADAM عليه السلام ki khidmat me ja pahonche, inki rooh qabz ki.

Inhey ghusul diya, khushbo lagayi, kafn pehnaya aur HAZRAT JIBRAEEL عليه السلام ki iqteda me sabne namaz janaza ada ki aur farishto ne HAZRAT ADAM عليه السلام k beto ko bataya k jab tum me se koi insaan faot hojaye to iski tajheez o tadfeen ka ye tariqa hai.

Ye hadees apni sanad aur tamaam alfaaz k sath baad me is waqt zikar hogi jab HAZRAT ADAM عليه السلام ki wafaat ka tazkera hoga.

Ye log kehte hain k agar wo jannat duniya per na hoti aur is tak pahoncha mumkin na hota to HAZRAT ADAM عليه السلام angoor khaane ki khwahish kyu karte aur inkey bete jannat ki talash me kyu nikalte.

Issey andaza hota hai k jis jannat me takhleeq k baad aap qiyaam pazeer hai wo asmaano per nahi balkey zameen per thi.

(WALLAHU AALAM)

Aur ek daleel ye bhi hai k "و يآدم اسكن انت و زوجك الجنة" me lafz "الجنة" ka alif ا laam ل noon ن to amoom k liye na ma'hood lafzi k liye hai balkey yaqeeni taor per ma'hood zehni k liye hai lehaza jannat se muraad asmaani jannat lena sahih nahi, agarche الجنة ka alif laam maahood zehni hai.

Lekin siyaaq kalaam batata hai k الجنة se muraad jannat arzi hai, kyu k HAZRAT ADAM عليه السلام zameen se paeda kiye gaye aur ye kahi bhi nahi kaha gaya k paedayish k baad inhey asmaan ki taraf uthaya gyaa.

Chonkey aap zameen k khameer se paeda kiye gaya isliye ALLAH TA'ALA ne farishto ko bataya k "انى جائل فى الارض خليفة" kehte hain k "انا بلونا هم كما بلونا اصحاب الجنة" ki ayat e karima me lafz الجنة ka ا alif ل laam na amoom k liye hai na maahood lafzi k liye.

Balkey yaqeeni taor per maahood zehni k liye hai jisper k siyaaq kalaam dalalat karta hai aur yaha isse muraad ek zameeni baagh hai.

قيل يانوح اهبط بسلام منا وبركات عليك و على امم ممن معك

Sureh Hood ki ayat no 49 me agarche "اهبط" k alfaaz aaye hain lekin yahaan asmaan se utarna muraad nahi balkey ye irshad is waqt hua jab HAZRAT NOOH عليه السلام ki kashti jodi pahaad per khadi huyi aur zameen se paani khashk hogaya k ab kashti se zameen per aao aur apne sath dusro ko bhi le aao.

Is tarah QURAN MAJEED me ek aur jaga IRSHAD E RABBANI HAI.

اهبطوا مصرا فان لكم ما سأالتم

(Sureh Baqara)

وان منها لما يهبط من خشية الله

(Sureh Baqara)

Isi tarah ahadees aur lughat ki kitabo se bahot saari misaley pesh ki ja sakti hain.

Kehte hain ye kehne me koi baak nahi balkey qareen qiyaas yahi baat hai k jis jannat me HAZRAT ADAM عليه السلام ko tehraya gaya wo thi to zameen per lekin baqi zameen ki nisbat qadrey buland jaga per thi.

Aus ismey anwaa o iqsaam k darakht, phal, saaye, sabza aur dusri kayi nematey maojood thi.

Jis tarah k FARMAAN E KHUDAWANDI hai,

ان لك الا تجوع فيها ولا تعرى

TARJUMA:

Beshak tere liye jannat me ye hai k na tu bhooka ho na nanga ho.

(Sureh Ta'ha, Ayat 118)

Yaani na to waha pyaas ka khaof hoga aur na jism ko suraj ki tapish se waasta hoga, balkey maosam nihayat hi khushgawaar hoga, na zyada sardi hogi aur na garmi.

HAZRAT ADAM عليه السلام is arzi jannat me rahe, yaha tak k unhone mamnoo phal khaaliya to inhey utaardiya agaya, ek aesi zameen ki taraf jahaan shaqawat o bad bakhti kheemey gadhey huye thi.

Jahaan thakawat aur darmaandgi thi, jahaan sa'yi o koshish aur ibtela o azmayish thi, jahaan ka har lamha imtehaan tha, jahaan k rehne waley deen, akhlaaq, amaal, tamannao aur irado aur aqwaal o afwaal me ek dusrey se mukhtalif the.

ALLAH TA'ALA IRSHAD FARMATA HAI

TARJUMA:

Aur iskey baad humne bani israeel se farmaya is zameen me baso phir jab aakhirat ka waada aayega hum tum sabko ghaal meel le aayenge.

(Sureh Al Asraa, Aayat 104)

Issey to kisi ko ikhtelaaf nahi k bani israeel zameen per the na k asmaan per, jo ullama jannat arzi k qayel hain wo kehte hain k hamare nazariye k mutabiq kisi surat me ye baat sabit nahi ki ja sakti k aaj jannat aur dozakh ka wajood hi nahi aur na inhey laazim o malzoom thaeraya ja sakta hai.

Ullama salf aur aksar ullama khalf me se jis kisi ne bhi ye nazariya apnaya hai, isne jannat aur dozakh k wajood ka inkaar nahi kiya aur inkey wajood per to QURAN E PAAK ki saenkdo ayaat aur saha sitta ki kayi ahadees shahed adal hain.

(WALLAHU ALAM)

QASSAS UL AMBIYA KI PEHLI POST K LIYE POST 01 PER CLICK KAREY

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FIQH AUR FUQAHA KI FAZEELAT

FIQH AUR FUQAHA KI FAZEELAT

FIQH ka lafz arf shara me aksar ehkaam e shariya k ilm per bola jaata hai aur FIQH k jaanne waley ko FIQIYA kehta hain aur FUQAHA iski jama hai.

 مَنْ يُرِدِ اللَّهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ

TARJUMA:

ALLAH TA’ALA jiskey saath bhalayi chahta hai isey deen ka fiqiya bana deta hai.

(Bukhari Sharif, Jild 1, Page 26)

فَقِيهٌ وَاحِدٌ أَشَدُّ عَلَى الشَّيْطَانِ مِنْ أَلْفِ عَابِدٍ

TARJUMA:

Ek fiqiya shaetaan per aabedo se zyada bhaari hai.

(Tirmizi, Mishkath)

 أَفْضَلُ الْعِبَادَةِ الْفِقْهُ

TARJUMA:

Ibadat me afzal fiqh hai.

(Kanzul Ummal, Jild 10, Page 85)

 وَلِكُلِّ شَيْءٍ عِمَادٌ وَعِمَادُ هَذَا الدِّينِ الْفِقْهُ

TARJUMA:

Har cheez k liye ek khamba hai aur deen ka khamba fiqh hai.

(Kanzul Ummal, Jild 1-, Page 86)

طلب الفقه حتم واجب على كل مسلم

TARJUMA:

Fiqh ka haasil karna har musalman mard o aorta per zaruri hai wajib hai.

(Kanzul Ummal, Jild 10, Page 91)

لاعبادة الا بفقه و مجلس فقه خيرمن عبادة ستين سنة

TARJUMA:

Fiqh k baghaer koi ibadat nahi, aur fiqh ki majlis 60 saal ki ibadat se behtar hai.

(Kanzul Ummal, Jild 10, Page 100)

Reference:-

(Fatawa Mustafawiyah)

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NABUWAT ME SABAQAT

NABUWAT ME SABAQAT

HAZRAT IMAM MUSLIM رحمة الله عليه ne apni SAHIH (SAHIH MUSLIM) me HAZRAT ABDULLAH BIN UMRO BIN AASI (aur aas bhi hai lekin ahle arab k nazdeek aasi sahih hai) رضي الله عنهما se wo NABI KAREEM صلى الله عليه وسلم se riwayat karte hain. 

Aap صلى الله عليه وسلم ne farmaya beshak ALLAH TA’ALA ne makhlooq ki taqdeer asmaano aur zameen ki takhleeq se 50 hazaar saal pehle likhi aur (is waqt) iska arsh paani par tha.

(SAHIH MUSLIM, JILD 2, PAGE 335, BAAB HAJJAJ WA ADAM O MOOSA, HADEES 2653)

Aur jo kuch looh e mehfooz me likha gaya isme ye bhi likha k HAZRAT MUHAMMED MUSTAFA صلى الله عليه وسلم KHATAM UN NABIYYEEN hain.

Hazrat arbaaz bin saariya رضي الله عنه NABI KAREEM صلى الله عليه وسلم se riwayat karte hain, aap صلى الله عليه وسلم ne farmaye beshak main ALLAH TA’ALA k haan (is waqt bhi) aakhri nabi tha jab ADAM علبه السلام ka khameer tayyaar ho raha tha.

(MUSNAD AHMED BIN HAMBAL, JILD 4, PAGE 127M MARWIYAAT ARBAAZ BIN SARIYA)

(SHOEB AL IMAAN LILBEHAQI, JILD 2, PAGE 134, FAZAL FI SHARAB ASLA, ALMUSTADRAK LILHAKIM, JILD 2, PAGE 418, KITAB UL TAFSEER)

Is hadees ko HAZRAT IMAM AHMED BIN HAMBAL k alawa HAZRAT IMAM BEHAQI aur IMAM HAKIM رحمهم الله ne bhi riwayat kiya hai aur IMAM HAKIM ne farmaya k iski sanad sahih hai.

Lafz منجدل khameer k mayine ye hai k rooh phunkne se pehle aapka jism e aqdas zameen par daala gaya tha.

HAZRAT MEESRA FABI رضي الله عنه farmate hain, maine arz kiya YA RASOOL ALLAH صلى الله عليه وسلم aap kabse nabi hain? AAP صلى الله عليه وسلم ne farmaya main us waqt se jab HAZRAT ADAM عليه السلام rooh aur jism k darmiyaan the.

(MUSNAD AHMED BIN HAMBAL, JILD 5, PAGE 59, PARUYAAT MEESRAT UL FAJR)

Ye MUSNAD IMAM AHMED BIN HAMBAL رحمة الله عليه ki riwayat hai, IMAM BUKHARI رحمة الله عليه ne isey apni tareeq me aur ABU NAYEEM ne halyatul aoliya me bhi isey riwayat kiya aur IMAM HAKIM ne isey SAHIH kharaar diya.

(TAREEKH KABEER LIL BUKHARI, JILD 7, PAGE 374)

(HALYAT UL AOLIYA, JILD 9, PAGE 53)

(MUSTADRAK HAAKIM, JILD 2, PAGE 609)

Aam logo ki zubaan per jo alfaaz mash’hoor hain yaani, main us waqt bhi NABI tha jab HAZRAT ADAM عليه السلام paani aur gaarey k darmiyaan the.

To is riwayat k baarey me hamarey SHAIKH ALLAMA HAFIZ ABU AL KHAER SAKHAWI رحمة الله عليه (ALLAH TA’ALA inkey uloom se nafaa ata farmaye), ne apni kitaab “AL MAQASAD UL HUSNA” me farmaya k is ibarat k sath ye hadees malum nahi.

(AL MAQASAD UL HUSNA, PAGE 327, HADEES 838)

Hafiz ibne rajab ne “LATAYEF” me farmaya k baaz muhaddiseen ne is hadees (hadees meesra رضي الله عنه) ko "كنت" ki bajaye "كتبت" k alfaaz se riwayat kiya yaani aap kab nabi likhey gaye.

(MUSNAD IMAM AHMED BIN HAMBAL, JILD 5, PAGE 59)

IMAM QASTALANI رحمة الله عليه kehte hain k humne abu umar o ismayeel ibne najeed ki hadees se juz me isi tarah riwayat kiya.

Iskey alfaaz is tarah hain "متى كتبت نبيا" aap kabse nabi likhey gaye? Farmaya main us waqt NABI likha gaya jab HAZRAT ADAM عليه السلام rooh aur jism k darmiyaan the.

Is riwayat ko HAZRAT ARBAAZ BIN SARIYA رضي الله عنه ki riwayat k sath milkar hum aapki nabuwat ka kharif me wajoob ya saboot aur zuhoor muraad lete hain kyu k كتب ka lafz is baat k liye istemaal hota hai jo wajib ho.

IRSHAD E BAARI TA’ALA HAI:

كتب عليكم الصيام

TARJUMA:

Tum per rozey farz kiye gaye.
(AL BAQARA, AYAT 183)

كتب الله لاغلبن انا ورسلى

TARJUMA:

Maine laazim kardiya k main aur mere rasool zaroor ghalib rahenge.

(LATAYEF AL MUARAF, PAGE 160)

Hazrat abu huraera رضي الله عنه se marwi hai k SAHABA KIRAAM رضي الله عنهم ne arz kiya, YA RASOOL ALLAH صلى الله عليه وسلم ap k liye nabuwat kab wajib huyi, aap ne farmaya jab HAZRAT ADAM عليه السلام rooh aur jidm k darmiyaan the, is hadees ko HAZRAT IMAM TIRMIZI رحمة الله عليه ne riwayat kiya aur farmaya ye hadees hasan hai.

(JAMIA TIRMIZI, JILD 2, PAGE 201, BAAD AL MUNAQIB, HADEES 3688)

Aur humne abu sahal qataan k amali ki ek juz se naqal kiya, hazrat sahal bin saleh hamdani se marwi hai, farmate hain, maine hazrat bau jafar muhammed bin ali رضي الله عنه se sawaal kiya k NABI KAREEM صلى الله عليه وسلم jab aakhir me maboos huye to tamaam ambiya e kiraam عليهم السلام se muqaddam kaese hogaye?

Unhone farmaya ALLAH TA’ALA ne jab aolaad adam ki pitho se inki aolaad ko nikala aur inko inkey nafso per gawaah banaya to pucha, kya main tumhara rab nahi hoon?

Sabse pehle HAZRAT MUHAMMED MUSTAFA صلى الله عليه وسلم ne jawaab diya, haan kyu nahi, isi liye ap tamaam ambiya e kiraam عليهم السلام se muqaddam huye jabkey aapki bayist aakhir me huyi.

WAJOOD SE PEHLE NABUWAT SE MAOSOOF

SAWAAL:

Nabuwat ek wasf hai aur wasf k liye maosoof ka maojood hona zaruri hai, nez ye wasf NABI KAREEM صلى الله عليه وسلم ki hayaat e mubaraka 40 saal purey hone k baad haasil hona chahiye tha to wajood mas’ood aur risalat se pehle ap kaese nabuwat se maosoof huye?

JAWAAB:

HAZRAT IMAM GHAZALI رحمة الله علبه ne apni kitaab “AL NAFAQ WAL TASWIYAAH” me is aeteraaf ka jawaab diya hai nez SARKAAR E DO ALAM صلى الله عليه وسلم k is irshaad e girami per waarid hone waley isi qism k aetraaz ka jawaab bhi diya hai.

AAP ne farmaya, main takhleeq k aetbaar se sabse pehla aur bayisht k aetbaar se sabse aakhri NABI hoon.

HAZRAT IMAM GHAZALI رحمة الله عليه ne farmaya, yahaan khalq se muraad taqdeer hai ejaad (wajood me laana) nahi kyu k AP صلى الله عليه وسلم walida majida k batan e athar se paeda hone pehle bataor makhlooq (basher ki haesiyat) se maojood na the.

Agarche AAP صلى الله عليه وسلم ka noor sabse pehle takhleeq hua, lekin ghayaat (intehayen) o kamalaat, taqdeeer me pehel aur wajood me baad me aatey hain.

Unhone farmaya k in (ahle arab) k is qaol ka yahi matlab hai, wo kehte hain k aghaaz me fikar e aakhir me amal ki shakal ikhtiyaar karta hai aura mal ki aakhri surat pehle fikr ka natija hoti hai.

Iski wazahat yu hai k engineer jo kisi makaan ka naqsha banata hai to sabse pehle iskey zehen me makaan ki surat aati hai lehaza woe k mukammal makaan ka andaza lagaleta hai aur iska sabse aakhri amal mukammal makaan hota hai.

To mukammal makaan pehle bataor taqdeer aur aakhir me wajood k aetbaar se iskey saamne aata hai kyu k issey pehle eentey tayyaar karna, deewar banana aur shahteer rakhna ek inteha aur kamala ka waseela ahi auar yahi inteha o kamala makaan hai.

Pas yahi makaan intehaye maqsood hai aur isi k liye alaat o amaal ka qayaam amal me laaya jata hai.

IMAM GHAZALI رحمة الله عليه farmate hain k NABI E AKRAM صلى الله عليه وسلم k irshaad e girami "كنت نبيا" me isi mazkura baat ki taraf ishara hai k HAZRAT ADAM عليه السلام ki takhleeq mukammal hone se pehle AP taqdeeran nabi the.

Kyu k HAZRAT ADAM عليه السلام ki takhleeq ka maqsad yahi tha k ap ki aolaad se HAZRAT MUHAMMED MUSTAFA ko manzar e aam per laaya jaye aur AAP صلى الله عليه وسلم ko tadreejan paak banaya jaye hata k AAP sifaat e kamila tak pahoch jaye.

IMAM GHAZALI رحمة الله عليه ne farmaya k is haqeeqat ko samajne k liye ye baat jaanna zaruri hai k ghar k do wajood hote hain, ek wajood engineer k zehen aur dimagh me hota aur dusra wajood wo hai jo zehen se bahar ghar ki surat me nazar aata hai.

Wajood zehni, wajood khariji ka sabab hota hai aur wo la mahala pehle hota hai, isi tarah tumhey jaanlena chahiye k ALLAH TA’ALA is baat per qadir hai k pehle taqdeer me laaye aur phir is taqdeer k mutabiq isey wajood ata farmaye.

IMAM GHAZALI رحمة الله عليه ka ye qaol SHAIKH TAQI UDDIN رحمة الله عليه k is qaol se rad kiya gaya, unhone farmaya k HADEES E SHAREEF me aaya hai k ALLAH TA’ALA ne arwaah ko jismo se pehle paeda farmaya to AAP k irshad e girami "كنت نبيا" me isi rooh shareef ya haqaeq me se ek haqeeqat ki taraf ishara hoga.

Aur hamari aqley haqa’eq ki maarfath se qasir hain, in haqa’eq ko inka khaliq jaanta hai aur wo log jinko ALLAH TA’ALA apne noor k zariya madad deta hai, phir ALLAH TA’ALA in haqaeq ko jis waqt chahe jo chahe ata fermata hai.

To NABI KAREEM صلى الله عليه وسلم ski haqeeqat ko ALLAH TA’ALA ne takhleeq e ADAM عليه السلام k waqt hi ye wasf (wasf nabuwat) ata farmaya k isne is haqeeqat emuhammadiya ko qubool e nabuwat k liye tayyar kiya aur isi waqt aapko ata farmaya, pas aap nabi hogaye.

ALLAH TA’ALA ne AP صلى الله عليه وسلم ka ismey girami arsh per likha aur AAP ki risalat ki khabar di taakey farishto aur inkey alawa sabko malum hojaye k ALLAH TA’ALA k haan NABI E AKRAM صلى الله عليه وسلم ka kitna bada aezaaz hai.

To us waqt bhi HAQEEQAT E MUHAMMADIYA  maojood thi, agarche AAP صلى الله عليه وسلم ka mujassam aqdas jo wasf e nabuwat se maosoof hai baad me wajood me aaya, aur HAQEEQAT E MUHAMMADIYA is waqt bhi in aosaaf shareefa se maosoof thi jo bargah e khudawandi se aapko marhamat huye.

Albatta bayist o tableegh baad me waqu pazeer huyi aur jo kuch ALLAH TA’ALA ki jaanib se aur aapki zaat aur haqeeqat e mubaraka ki ahliyat ki waja se hai wo faori taor per haasil hua, isme koi takheer nahi.

AAP صلى الله عليه وسلم ko nabi bananey aur kitaab, hokum aur nabuwat ata karne ka maamla bhi isi tarah muqaddam hai aur jo cheez baadme haasil huye WO AP صلى الله عليه وسلم ka jismani taor per zuhoor hai.

Is guftagu se malum hua k jo log is baat ki wazahat yuk arte hain k isse muraad ALLAH TA’LA ka ilm k anqareeb AAP صلى الله عليه وسلم nabi honge, wo is mafhoom tak nahi pahoch sakey kyu k ALLAH TA’ALA ka ilm to har cheez ko gherey huye hai.

Aur is waqt NABI KAREEM صلى الله عليه وسلم k nabuwat se maosoof hone se ye baat samajhna munasib hai k ye baat AAP صلى الله عليه وسلم k liye is waqt sabit thi aur agar issey mehez iskey mustaqbil me hone ka ilm muraad ho to AAP ki ye khususiyat na hogi k AAP صلى الله عليه وسلم is waqt bhi nabi the jab HAZRAT ADAM عليه السلامrooh aur jism k darmiyaan the.

Kyu k ALLAH TA’ALA ko har nabi ki nabuwat ka is waqt bhi ilm tha aur issey pehle bhi, pas NABI KAREEM صلى الله عليه وسلم k liye is khususiyat ka hona zaruri hai isi liye AAP ne ye khabar di taakey ummat ko ilm hojaye aur inhey malum ho sakey k ALLAH TA’ALA k haan AAP صلى الله عليه وسلم ki qadar o munzilat kis qadar hai.

HAZRAT SHA’ABI (abu umro aamir bin sharaheel kofi رحمة الله عليه) se marwi hai k ek shaks ne arz kiya YA RASOOL ALLAH صلى الله عليه وسلم aapko nabuwat kab mili? AAP صلى الله عليه وسلم ne farmaya is waqt jab HAZRAT ADAM عليه السلام rooh aur jism k darmiyaan the aur jab mujhse ehed liya gaya.

Isko HAZRAT (ABU ABDULLAH MUHAMMED) IBNE SAAD رحمة الله عليه ne JABIR JAAFI (JABIR BIN YAZID BIN HARIS رحمة الله عليه) se riwayat kiya, ibne rajab ne isi tarah zikr kiya.

(TABQAAT IBNE SAAD, JILD 1, PAGE 138)

Ye is baat ki daleel hai k jab HAZRAT ADAM عليه السلام ka khameer mubarak tayyaar kiya gaya to isse HAZRAT MUHAMMED MUSTAFA صلى الله عليه وسلم ko nikaal kar nabuwat ata ki gayi aur AAP صلى الله عليه وسلم se ehed liya gaya.

Phir aapko HAZRAT ADAM عليه السلام ki pusht mubarak ki taraf laotaya gaya, hata k AAP صلى الله عليه وسلم is waqt bahar tashreef laaye jo ALLAH TA’ALA ne AAP صلى الله عليه وسلم k tashreef lane k liye muqaddar farmaya tha, lehaza takhleeq k aetbaar se AAP صلى الله عليه وسلم sabse awwal hai.

SAWAAL:

Issey laazim aata hai k HAZRAT ADAM عليه السلام ki takhleeq pehle huyi hai.

JAWAAB:

Ye baat laazim nahi aati kyu k us waqt HAZRAT ADAM عليه السلام ka jism e aqdas rooh k baghaer tha (zindagi ki haalat na thi) aur NABI KAREEM صلى الله عليه وسلم is waqt zinda the jab aapko nikala gaya aur aap se waada liya gaya lehaza aap takhleeq me tamaam ambiya se pehle aur bayist k aetbaar se sabse aakhir hain.

SAWAAL:

HAZRAT ADAM عليه السلام ki pusht se inki aolaad ko is waqt nikala gaya jab inmey rooh phunki ja chuki thi, aksar ahadees is baat per dalalat karti hain jab k yaha bataya gaya k NABI KAREEM صلى الله عليه وسلم ko HAZRAT ADAM عليه السلام ki pusht mubarak se is waqt nikala gaya aur nabuwat ata ki gayi jab HAZRAT ADAM عليه السلام ki jism e aqdas me rooh phunki nahi gayi thi.

JAWAAB:

Baaz ULLAMA E KIRAAM ne iska jawaab yu diya hai k NABI KAREEM صلى الله عليه وسلم ko ye khususiyat haasil hai k AAP صلى الله عليه وسلم ko HAZRAT ADAM عليه السلام me rooh phunkne se pehle hi baahar laaya gaya kyu k RASOOL E AKRAM صلى الله عليه وسلم ki zaat wala sifaat takhleeq noo’o insane ka maqsood hai.

Yahi khulasa makhlooq aur ayeen nooyi insaani hain balkey noo’o insane k haar ka wo giraan moti hain jo haar k darmiyaan hota hai aur sabse zyada qeemti hota hai, aur guzishta ahadees is baat ki sarahatan dalalat karti hain.

AMBIYA KIRAAM عليه السلام SE EHED LIYA GAYA

AMEER UL MOMINEEN HAZRAT ALI MURTUZA رضي الله عنه se marwi hai, farmate hain, ALLAH TA’ALA ne HAZRAT ADAM عليه السلام aur inkey baad bheje gaye tamaam ambiya kiraam se ehed liya k agar HAZRAT MUHAMMED MUSTAFA صلى الله عليه وسلم ko mab’oos kiya jaye aur wo (ambiya e kiraam) zinda ho to inper laazim hoga k AP صلى الله عليه وسلم ki madad karey aur har nabi ne apni qaom (ummat) se ye waada liya.

HAZRAT ABDULLAH BIN ABBAS رضي الله عنهما se bhi ye baat marwi hai, imaad bin kaseer (ismail bin umar bin kaseer almaaroof hafiz ibne kaseer) ne apni tafseer me ye riwayat naqal ki hai.

(TAFSEER IBNE KASEER, JILD 1, PAGE 294)

Kaha gaya hai k jab ALLAH TA’ALA ne hamare nabi HAZRAT MUHAMMED MUSTAFA k noor ki takhleeq farmayi to AAP صلى الله عليه وسلم k noor ko hokum diya k ambiya e kiraam عليهم السلام k anwaar ki taraf dekhe to AAP صلى الله عليه وسلم k noor me se noor ne in ko yu dhaamp liya k iskey sabab wo bol padey.

Aye hamare rab, hamarey noor ko kisne dhaamp liya hai, ALLAH TA’ALA ne farmaya, ye HAZRAT MUHAMMED BIN ABDULLAH ka noor hai, agar tum inper imaan laaogey to main tumhey nabi banaunga.

Unhone arz kiya hum aap per aur aapki nabuwat per imaan laaye, ALLAH TA’ALA ne farmaya, main tum per gawah rahu? Unhone arz kiya, ji haan.

To isi silsiley me irshad khudawandi hai,

TARJUMA:

Aur jab ALLAH TA’ALA ne ambiya e kiraam se pakka waada liya k jab main tumhey kitab o hikmat du phir tumharey paas wo rasool tashreef laye jo is cheez ki tasdeeq karne waley hain jo tumhare paas hai to inper zaroor imaan laana aur zaroor ba zaroor inki madad karna.

(SURAH AL IMRAN, AYAT 81)

HAZRAT SHAIKH TAQI UDDIN SUBKI رحمة الله عليه farmate hain, Is ayat e kareema me NABI KAREEM صلى الله عليه وسلم ki shaan ki bulandi aur AAP صلى الله عليه وسلم k buland martaba ki tazeem ko jis andaaz me bayaan kiya gaya wo poshida nahi hai.

Aur is me ye baat bhi hai k agar farz karey NABI KAREEM صلى الله عليه وسلم in AMBIYA E KIRAAM عليهم السلام me se kisi k zamane me tashreef laate to AP صلى الله عليه وسلم inki taraf bheje huye hote, pas AP صلى الله عليه وسلم ki risalat o nabuwat HAZRAT ADAM عليه السلام se lekar qayamat tak sab k liye aam hai aur tamaam AMBIYA E KIRAAM عليهم السلام aur inki ummatey AP صلى الله عليه وسلم ki ummat me shamil hain.

SARKAR E DO ALAM صلى الله عليه وسلم ka irshad e girami, mujhe tamaam logo k liye kifayat karne wala nabi banakar bheja gaya.

(SAHIH BUKHARI, JILD 1, PAGE 48, KITAAB AL TAYMMUM)

(MAJMUA AL ZAWAYED, JILD 8, PAGE 259)

Sirf in logo se khaas nahi jo AP صلى الله عليه وسلم k zamana e mubaraka se qayamat tak honge balkey pehle walo ko bhi shamil hai aur isse is hadees ka mafhoom wazeh hojata hai k AP صلى الله عليه وسلم ne farmaye, main nabi tha aur abhi HAZRAT ADAM عليه السلام rooh aur jism k darmiyaan the.

Iskey baad HAZRAT SHAIKH TAQI UDDIN SUBKI رحمة الله عليه farmate hain, jab ye baat malum hogayi k NABI KAREEM صلى الله عليه وسلم tamaam nabiyo k nabi hain, yahi waja hai k qayamat k din tamaam AMBIYA E KIRAAM عليهم السلام AP صلى الله عليه وسلم k jhande k nichey honge.

Isi tarah duniya me SHAB E MERAJ AP صلى الله عليه وسلم ne sabki imamat farmayi aur agar aesa hojata k AP صلى الله عليه وسلم HAZRAT ADAM, HAZRAT NOOH, HAZRAT IBRAHIM, HAZRAT MOOSA, AUR HAZRAT EESA عليهم السلام me se kisi k daor me tashreef laatey to inper aur inki ummato per laazim hota k AP per imaan laaye aur AP صلى الله عليه وسلم ki madad karey.

ALLAH TA’ALA ne insey isi baat ka waada liya.

REFERENCE:- 

(MAWAHIB LADUNIYYAH, JILD 1)

POST WRITTEN BY:-

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Ishq e Nabi ﷺ

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