Bahaare Shariat

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Allah (عزوجل) ek hai. Us ka koi shareek nahi: na Zaat mein, na Sifaat mein, na
Af'aal mein, na Ahkaam mein aur na Asmaa mein.

Allah wajib-ul-wujood hai. Yani us ka hona zaruri hai aur us ka na hona mumkin
nahi. Woh Qadeem hai, yani hamesha se hai aur us se pehle koi cheez nahi thi.

Allah Ta'ala ki wahdaniyat ke bare mein Quran-e-Kareem mein irshad hai:

قل هو الله احد

و الهكم اله واحد-لا اله الا هو

Allah ki Zaat, Sifaat aur Af'aal mein kisi ko shareek na karna zaruri hai. Woh
apne faisle aur apni makhlooq ki tadbeer mein bilkul yakta hai. Us ke naam mein
bhi koi shareek nahi.

Allah Ta'ala apni Zaat se wajib-ul-wujood hai, jab ke Allah ke siwa har cheez
apni Zaat ke aitibar se mumkin-ul-wujood hai. Allah be-niyaz hai aur har mumkin
cheez apne wajood aur baqa ke liye us ki mohtaj hai.

Quran-e-Kareem mein hai:

و الله الغنی و انتم الفقرآء

Qadeem hone ka matlab yeh hai ke Allah ke wajood se pehle kabhi adam nahi tha.
Allah ke haq mein Qadeem ka matlab sirf yeh hai ke us ka wajood hamesha se hai;
yeh zamane ke lamba hone ka naam nahi.

Is mawzu par tafseel ke liye Sharh-ul-Fiqh-ul-Akbar mein *Manh-ur-Rawd-ul-
Azhar, Hashiyah Sawi, Tafseer-e-Tabari, At-Tafseer-ul-Kabeer, Al-Mu'taqad
Al-Muntaqad aur Imam Ahmad Raza Khan علیہ رحمۃ الرحمن ka risala I'tiqad-ul-
Ahbab fil-Jameel wal-Mustafa wal-Aal wal-Ashab, jise Das Aqaid* bhi kaha jata
hai, dekhein.

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Allah hamesha se hai aur hamesha rahega. Isi ko Azli aur Abadi kaha jata hai.
Sirf wahi ibadat aur bandagi ka haqdar hai.

Allah kisi ka mohtaj nahi aur poori kainaat us ki mohtaj hai. Quran-e-Kareem mein
hai:

كل شیء هالك الا وجهه

Allah ki Zaat ka aqal ke zariye poora ihata karna mumkin nahi. Aqal jis cheez ko
samajhti hai us ka ihata kar leti hai, jab ke Allah ki Zaat ka koi ihata nahi kar
sakta. Haan, Allah ke Af'aal se ijmali taur par us ki Sifaat ki pehchan hoti hai,
aur Sifaat ke zariye us ki Zaat ki ma'rifat hasil hoti hai.

Allah Ta'ala ki ibadat ka hukm Quran-e-Kareem mein hai:

یایها الناس اعبدوا ربكم الذی خلقكم

ذلكم الله ربكم-لا اله الا هو-خالق كل شیء فاعبدوه

و قضى ربك الا تعبدوا الا ایاه

Allah ko As-Samad kaha gaya hai, yani woh sab se be-niyaz hai aur har koi us
ka mohtaj hai:

الله الصمد

Allah ki Zaat ko aankhen idraak nahi kar sakti. Idraak ka matlab yeh hai ke kisi
cheez ko us ki tamam hadon aur kinare ke saath apne ihate mein le liya jaye.
Allah ki ru'yat ke bare mein yeh zaruri hai ke us ki Zaat ka ihata nahi kiya ja
sakta.

Is tafseel ke liye Al-Mu'taqad Al-Muntaqad, *Al-Musamarah bi Sharh-il-
Musayarah, Sharh-ul-Fiqh-ul-Akbar, At-Tafseer-ul-Kabeer* aur doosri
ma'tabar kitaben dekhein.

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Allah ki Sifaat na bilkul us ki Zaat ka naam hain aur na us se alag koi cheez.
Woh us ki Zaat ke saath qaim hain aur us ki Zaat ke liye lazim hain. Is baat ko
phool ki khushboo se samjhein: khushboo phool ki Sifat hai, phool ke saath hoti
hai, lekin khushboo ko phool nahi kaha jata aur na phool se alag paya ja sakta hai.

Jis tarah Allah ki Zaat Qadeem, Azli aur Abadi hai, isi tarah us ki Sifaat bhi
Qadeem, Azli aur Abadi hain. Allah ki koi Sifat baad mein paida nahi hui aur na
us ki koi Sifat kabhi khatam hogi, kyunki Allah apni Zaat aur Sifaat dono mein
kaamil hai.

Allah ki Sifaat na makhlooq hain aur na Allah ki qudrat ke neeche paida hone wali
cheezon mein shamil hain. Al-Fiqh-ul-Akbar mein hai ke Allah ki Sifaat Azal se
ghair-muhdath aur ghair-makhlooq hain.

Allah ki Zaat aur Sifaat ke ilawa har cheez haadith hai. Yani pehle maujood nahi
thi, phir Allah Ta'ala ne use wajood diya.

Jo shakhs Allah ki Sifaat ko makhlooq ya haadith kahe, ya in ke bare mein shak
rakhe aur Qadeem ya haadith hone ka faisla na kare, woh gumrah aur bad-deen hai.
Al-Mu'taqad Al-Muntaqad mein is aqeede ki wazahat ki gayi hai ke Allah ki
Sifaat Azli aur Abadi hain, un ki koi ibtida nahi aur koi intiha nahi.

In aqaid ki tafseel Al-Musayarah, Sharh-ul-Aqaid An-Nasafiyyah, *Sharh-ul-
Fiqh-ul-Akbar, Al-Mu'taqad Al-Muntaqad aur Al-Mu'tamad-ul-Mustanad* mein
dekhi ja sakti hai.

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Jo shakhs kainaat ki kisi cheez ko Qadeem maane, ya us ke Haadith hone mein
shak kare, woh kafir hai. Allah ke siwa har cheez pehle maujood nahi thi, phir
Allah Ta'ala ne use paida kiya.

Allah na kisi ka baap hai, na beta, aur na us ki koi biwi hai. Jo Allah ke liye
baap, beta ya biwi sabit kare woh kafir hai. Balke jo is baat ko mumkin bhi
samjhe woh gumrah aur bad-deen hai.

Quran-e-Kareem mein hai:

لم یلد و لم یولد

ما اتخذ صاحبة و لا ولدا

و ما ینبغی للرحمن ان یتخذ ولدا

Allah ki taraf kisi aisi sifat ko mansoob karna jo us ke laiq nahi, ya us ka
shareek, beta ya biwi banana, kufr hai. Is masle ki tafseel Ash-Shifa,
Al-Mu'taqad Al-Muntaqad, Inba-ul-Hayy, Al-Fatawa Ar-Razaviyyah,
Al-Bahr-ur-Raiq, Majma-ul-Anhur aur At-Tatarkhaniyyah mein dekhein.

Is page ke hawalon mein Surah Al-Ikhlas 3, Surah Al-Jinn 3, Surah Maryam 92,
Surah Az-Zukhruf 81 aur Surah Bani Israil 111 shamil hain. Imam Ahmad Raza
Khan علیہ رحمۃ الرحمن ne bhi Al-Fiqh-ul-Akbar aur apni tahqiqi tehreeron ke
hawale se is aqeede ki wazahat ki hai.

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Allah Hayy hai, yani woh khud zinda hai aur har makhlooq ki zindagi us ke qabze
mein hai. Jise chahe zindagi de aur jise chahe maut de.

Allah har mumkin cheez par Qadir hai. Koi mumkin us ki Qudrat se bahar nahi.

Jo cheez Muhaal hai, woh Allah (عزوجل) ki Qudrat se muta'alliq nahi hoti, kyunki
Muhaal woh hai jo ho hi nahi sakti. Allah Ta'ala ki Qudrat har mumkin cheez ko
shamil hai; jo cheez apni Zaat hi mein na-mumkin ho, us ka maujood hona tasawwur
mein nahi aa sakta.

Misal ke taur par doosra Khuda hona Muhaal hai. Agar doosra Khuda Allah ki
Qudrat mein aa sakta ho to us ka maujood hona mumkin ho jayega, aur phir woh
Muhaal nahi rahega. Isi tarah Allah ki fana bhi Muhaal hai. Agar fana Allah ki
Qudrat mein aa sakti ho to fana mumkin hogi, aur jis ki fana mumkin ho woh Khuda
nahi ho sakta.

Is liye Muhaal ko Qudrat ke ta'alluq mein lana durust nahi. Aisa samajhna Allah
Ta'ala ki Uluhiyyat ke khilaf hai.

Har mumkin cheez ka maujood ho jana zaruri nahi. Us ka mumkin hona zaruri hai,
chahe woh kabhi maujood na ho.

Allah har kamal aur khoobi ka Jaame' hai. Har aisi cheez se paak hai jo aib ya
nuqsan ho. Allah ke liye jhoot, dhoka, khiyanat, zulm, jahalat aur be-hayai
bilkul Muhaal hain.

Yeh kehna bhi ghalat hai ke Allah jhoot bolne par Qadir hai. Is ka matlab Muhaal
ko mumkin banana aur Allah ki taraf aib mansoob karna hoga. Isi tarah yeh sochna
ke Muhaal par Qudrat ka ta'alluq na hone se Allah ki Qudrat naaqis ho jayegi,
bilkul baatil hai. Nuqsan Allah ki Qudrat mein nahi, balke Muhaal cheez mein hai
jo Qudrat se muta'alliq hone ki salahiyat hi nahi rakhti.

Quran-e-Kareem mein Allah ki Hayaat aur Qudrat ka bayan hai:

هو الحی القیوم

و هو الذی یحی و یمیت

ان الله على كل شیء قدیر

Allah ke siwa kisi ko bhi Allah ki tarah Qadir samajhna durust nahi. Is aqeede
ki tafseel Al-Musamarah bi Sharh-il-Musayarah aur Al-Fatawa Ar-Razaviyyah
ke risale Subhan-as-Subuh an Aib-e-Kazib-e-Maqbuh mein hai.

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Allah ki Zaati Sifaat mein Hayaat, Qudrat, Sama'at, Basarat, Kalaam, Ilm aur
Iradah shamil hain. Allah ka sunna kaan se, dekhna aankh se aur kalaam karna
zaban se nahi, kyunki kaan, aankh aur zaban jism hain aur Allah jism se paak hai.

Allah har halki se halki aawaz sunta hai. Woh har bareek se bareek cheez ko
dekhta hai, chahe insani nazar ya doorbeen use mehsoos na kar sake. Allah ka
sunna aur dekhna sirf in cheezon tak mahdood nahi: woh har maujood ko dekhta aur
har maujood ko sunta hai.

Allah ki Hayaat, Qudrat, Ilm, Kalaam, Sama'at, Basarat aur Iradah Azli aur Abadi
Sifaat hain. Us ki Sifaat makhlooq ki Sifaat ki tarah nahi. Allah ka sunna kisi
kaan ya hawa ke zariye nahi, aur us ka dekhna kisi aankh ya hadd ki zarurat nahi
rakhata.

Quran-e-Kareem mein hai:

الله لا اله الا هو-الحی القیوم

و هو على كل شیء قدیر

ان الله هو السمیع البصیر

و كلم الله موسى تكلیما

ان الله قد احاط بكل شیء علما

ان الله یحكم ما یرید

ان ربك فعال لما یرید

Allah har purane aur naye, badi aur chhoti, zahir aur posheeda cheez ko poori
tarah jaanta, dekhta aur sunta hai. Us ka Kalaam us ki Zaat ke saath Azal se
qa'im hai aur hamesha rahega.

Is ki mazeed tafseel Al-Fiqh-ul-Akbar, Al-Musamarah bi Sharh-il-Musayarah,
Al-Hadiqat-un-Nadiyyah aur doosri ma'tabar kitabon mein hai.

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Allah ka Kalaam bhi us ki doosri Sifaat ki tarah Qadeem hai. Woh haadith ya
makhlooq nahi. Jo Quran-e-Kareem ko makhlooq kahe, us ke bare mein Imam-e-Azam
aur doosre Imamon رضی الله تعالی عنہم ke aqwal mein sakht hukm aaya hai. Sahaba
aur buzurg ulama se bhi is qaul ki mazammat aur takfeer manqool hai.

Is masle mein ulama ne tafseel bayan ki hai. Allah ke Kalaam ka inkar, jo Quran
aur ijma se sabit hai, kufr hai. Quran ko makhlooq kehne ke bare mein fuqaha ka
sakt qaul manqool hai, jab ke aksar mutakallimeen zarooriyat-e-deen mein se kisi
cheez ke inkar par hi takfeer karne ko ehtiyat ke qareeb samajhte hain. Is liye
is masle mein ma'tabar ulama ki sharh aur tafseel ke baghair jaldi faisla nahi
karna chahiye.

Allah ka Kalaam awaaz aur huroof ki jins se paak hai. Quran-e-Kareem, jise hum
apni zaban se padhte aur mushaf mein likhte hain, Allah ka Qadeem Kalaam hai.
Hamari tilawat, hamari likhai, hamara sunna aur hamara hifz karna haadith hain;
lekin jis Quran ko hum padhte, likhte, sunte aur yaad karte hain, woh Allah ka
Qadeem Kalaam hai.

Qadeem Kalaam kisi awaaz, huroof, mushaf, zaban, kaan ya insani amal ke andar
sama nahi jata. Qadeem ek hai; us ka zahoor mukhtalif tareeqon se hota hai. Dil
mein ma'ni ki surat mein, zaban par lafz ki surat mein, mushaf mein naqsh ki
surat mein aur kaan mein suni hui surat mein. Zahoor ke badalne se asal Haqiqat
ek se zyada nahi ho jati.

Is aqeede ki tafseel Al-Fiqh-ul-Akbar, Manh-ur-Rawd-ul-Azhar, *Al-Hadiqat-
un-Nadiyyah, Al-Mu'tamad-ul-Mustanad* aur Imam Ahmad Raza Khan علیہ رحمۃ
الرحمن ke رسالہ Anwar-ul-Mannan fi Tauheed-il-Quran mein hai.

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Quran-e-Kareem Allah ka ek haqiqi aur Azli Kalaam hai. Woh apni asal mein ek hi
hai, chahe woh hamare dilon mein ma'ni ki surat mein zahir ho, zabanon se padha
jaye, mushaf mein likha jaye ya kaanon se suna jaye.

Quran ko hamare hifz, tilawat, likhai aur sunne ko haadith kehna durust hai,
kyunki yeh hamare amal aur hamari sifat hain. Magar jis Quran ko hum hifz karte,
padhte, likhte aur sunte hain, woh haqiqatan wahi Qadeem Quran hai. Use Allah
Ta'ala se alag samajhna ya makhlooq kehna durust nahi.

Is baat ko is tarah samjhein: libaas badalne se libaas pehenne wale shakhs ki
Haqiqat nahi badalti. Isi tarah Quran ki tajalli dil, zaban, mushaf aur kaan ke
mutabiq zahir hoti hai, magar Quran ki Qidam par koi asar nahi padta.

Jo shakhs kahe ke Quran sirf likhe hue naqsh ya padhe hue lafz ka naam hai aur
Allah ka Qadeem Kalaam is ke alawa koi Haqiqat nahi, woh sahih aqeede se hat gaya.
Sahih baat yeh hai ke Quran Qadeem Allah ka Kalaam hai jo mukhtalif jagahon par
mukhtalif andaaz se zahir hota hai.

Imam Ahmad Raza Khan علیہ رحمۃ الرحمن ne is mushkil masle ko *Anwar-ul-Mannan
fi Tauheed-il-Quran* mein tafseel se samjhaya hai. Is masle ko samajhne mein
agar mushkil ho to Allah ki Sifaat ki tarah is par bhi bila-kaif iman rakha jaye.

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Allah ka Ilm har cheez ko muheet hai. Woh Azal mein bhi har badi aur chhoti
cheez ko jaanta tha, ab bhi jaanta hai aur hamesha jaanta rahega. Woh maujood,
ghair-maujood, mumkin aur Muhaal sab ko jaanta hai.

Cheezen badalti rehti hain, lekin Allah ke Ilm mein koi tabdeeli nahi aati. Woh
dilon ke khayalat aur posheeda waswason se bhi ba-khabar hai. Us ke Ilm ki koi
intiha nahi.

Quran-e-Kareem mein hai:

یعلم ما فی السموت و الارض و یعلم ما تسرون و ما تعلنون-و الله علیم بذات الصدور

و عنده مفاتح الغیب لا یعلمها الا هو-و یعلم ما فی البر و البحر-و ما تسقط من ورقة الا یعلمها

و اسروا قولكم او اجهروا به-انه علیم بذات الصدور

Allah ka Ilm kisi naye ilm ke hasil hone, kisi asar qabool karne ya kisi tabdeeli
ke zariye paida nahi hua. Woh Azli Ilm hai aur kamal ke saath Allah ki Zaat mein
qa'im hai. Kainaat ki koi zarra-barabar cheez bhi us ke Ilm se bahar nahi.

Allah ghayb aur zahir, dono ko jaanta hai. Ghayb woh hai jo hamari nazar aur
hawas se posheeda ho, aur zahir woh jo hamare saamne ho. Allah ka Zaati Ilm us
ka khaas hai; kisi makhlooq ko Allah ki tarah Zaati Ilm hasil nahi.

Is bayan ki tafseel At-Tafseer-ul-Kabeer, Manh-ur-Rawd-ul-Azhar aur
Al-Hadiqat-un-Nadiyyah mein dekhein.

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Allah ka Zaati Ilm-e-Ghaib Allah hi ke liye khaas hai. Jo shakhs Allah ke ilawa
kisi aur ke liye Zaati Ilm-e-Ghaib sabit kare, chahe bahut hi thodi miqdaar mein,
woh kufr aur shirk ka murtakib hota hai. Ilm-e-Zaati ka matlab yeh hai ke kisi
ko Allah ke diye baghair khud apne taur par ilm hasil ho.

Allah hi har cheez ka Khaliq hai. Zaat hon ya bandon ke Af'aal, sab Allah Ta'ala
hi ke paida kiye hue hain.

Allah Ta'ala farmata hai:

الله خالق كل شیء

و الله خلقكم و ما تعملون

Haqiqi taur par Rizq pahunchane wala Allah hi hai. Farishte aur doosre zariye
aur wasile hain, magar Rizq dene wala asal mein Allah Ta'ala hi hai.

ان الله هو الرزاق ذو القوة المتین

Quran-e-Kareem mein farishton ko Allah ke hukm se kaam karne wale bataya gaya
hai. Kuch farishte baarish, paudon aur rizq ke intizam par muqarrar hain, kuch
roohon ko qabz karne par aur kuch Soor phoonkne par. Is se maloom hota hai ke
wasile apna kaam Allah ke hukm se karte hain.

Allah Ta'ala ne har bhale aur bure kaam ko apne Azli Ilm ke mutabiq muqaddar
farmaya. Allah jaanta tha ke kaun kya karega aur usi ko likha. Is ka matlab yeh
nahi ke Allah ke likhne ne humein majboor kar diya; balke Allah ne wahi likha jo
hum apne ikhtiyar se karne wale the.

Zaid ke bare mein burai likhi gayi kyunki Allah ke Azli Ilm mein tha ke Zaid
burai karega. Agar Zaid bhala kaam karne wala hota to us ke liye bhala hi likha
jata. Allah ka ilm kisi ko majboor nahi karta.

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Allah Ta'ala Azal mein tamam cheezon ko un ke hone se pehle jaanta tha aur usi
ke mutabiq un ka taqdeeri faisla farmaya. Ahle-Haq ka aqeedah hai ke achhai aur
burai dono Allah ki paida ki hui hain; magar banday unhein apne irade aur amal
se kamate hain.

Nabi-e-Kareem ﷺ ne taqdeer ka inkar karne walon ko is Ummat ke Majus farmaya:

القدریۃ مجوس ہذہ الامۃ

Qaza ki teen qismein hain:

ki shart nahi. Is mein tabdeeli mumkin nahi.

Farishton ke sahifon mein kisi cheez ka hona kisi shart ke saath dikhaya gaya
ho.

ke saath ho:** Farishton ke sahifon mein shart ka zikr na ho, lekin Allah ke
Ilm mein woh shart ke saath ho.

Qaza-e-Mubram-e-Haqiqi mein tabdeeli mumkin nahi. Allah ke khaas mehboob bande
agar is bare mein kisi cheez ki guzarish karein to unhein is faisle se wapas kar
diya jata hai.

Malak-ul-Maut aur doosre farishte Qoum-e-Loot par azaab lane aaye. Ibrahim
Khalilullah علیہ الصلاۃ والسلام nihayat shafeeq aur meherban the. Unhone
apne Rab se Qoum-e-Loot ke bare mein guftagu ki. Quran-e-Kareem mein Allah
Ta'ala farmata hai:

یجادلنا فی قوم لوط

Yani Ibrahim علیہ الصلاۃ والسلام ne hamare saath Qoum-e-Loot ke bare mein guftagu
ki.

Is ayat se maloom hota hai ke Allah ke mehboob bandon ki Allah ki bargah mein
izzat hoti hai. Un ki shafqat aur guzarish ka zikr khud Allah Ta'ala ne farmaya.

Is page ke hawalon mein Al-Fiqh-ul-Akbar, Sharh-e-Nawawi, *Al-Fatawa
Ar-Razaviyyah, Sharh-us-Sunnah, Maktubat-e-Imam Rabbani aur Tafseer-e-
Qurtubi* shamil hain. Taqdeer ke hawale se Sunan Abi Dawud ki riwayat bhi zikr
ki gayi hai.

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Ibrahim علیہ الصلاۃ والسلام ki guftagu se yeh bhi maloom hota hai ke Allah ke
mehboob bandon ki bargah mein izzat hai. Kuch log yeh kehte hain ke Allah ki
bargah mein koi kisi baat ki guzarish nahi kar sakta, lekin Quran-e-Kareem ne
Ibrahim علیہ الصلاۃ والسلام ki Qoum-e-Loot ke bare mein guftagu ko khud bayan
farmaya.

Shab-e-Meraj Nabi-e-Kareem ﷺ ne aasman mein ek buland awaaz suni. Aap ﷺ ne
Jibreel Amin علیہ الصلاۃ والسلام se poocha: “Yeh kaun hain?” Jibreel علیہ
الصلاۃ والسلام ne arz ki: “Yeh Musa علیہ الصلاۃ والسلام hain.” Aap ﷺ ne poocha:
“Kya woh apne Rab se buland awaaz mein guftagu kar rahe hain?” Jibreel علیہ
الصلاۃ والسلام ne arz ki: “Allah عزوجل jaanta hai ke un ke mizaj mein tezi hai.”

Is riwayat se maloom hota hai ke Allah ke Nabi Musa علیہ الصلاۃ والسلام apne Rab
se guftagu karte the aur Allah Ta'ala un ke mizaj ko jaanta aur pasand farmata
tha.

Allah Ta'ala ne farmaya:

و لسوف یعطیك ربك فترضى

Yani aap ka Rab aap ko itna ata farmayega ke aap razi ho jayenge.

Is par Huzoor Sayyid-ul-Mursaleen ﷺ ne farmaya:

إذا لا أرضی وواحد من أمتي في النار

Yani agar meri Ummat ka ek shakhs bhi Jahannum mein hua to main razi nahi honga.

Yeh Huzoor ﷺ ki apni Ummat par nihayat azeem shafqat aur muhabbat ka izhar hai.

Is page ke hawalon mein Surah Hud 74, Surah Ad-Duha 5, Hilyat-ul-Auliya,
Kanz-ul-Ummal, Fath-ul-Bari aur At-Tafseer-ul-Kabeer shamil hain.

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Allah ke mehboob bandon ki yeh shaan bahut buland hai. Allah Ta'ala unhein izzat
aur maqbooliyat ata farmata hai.

Muslim maa-baap ka jo bachcha hamal se gir jaye, us ke bare mein hadith mein hai
ke woh Qiyamat ke din Allah عزوجل se apne maa-baap ki bakhshish ke liye is tarah
guzarish karega jaise qarz lene wala apna qarz maangne wale se apna haq maangta
hai. Phir us bachche se kaha jayega:

أیـھا السقط المراغم ربـہ

Yeh baat beech mein is liye bayan ki gayi ke Iman walon ke liye faidemand hai
aur insani shayateen ki bad-batini ka jawab hai.

Qoum-e-Loot par jo azaab aaya woh Qaza-e-Mubram-e-Haqiqi tha. Ibrahim Khalilullah
علی نبینا الکریم وعلیہ افضل الصلاۃ والتسلیم ne un ke bare mein guzarish ki, to
Allah Ta'ala ne farmaya:

یابرهیم اعرض عن هذا-انه قد جآء امر ربك-و انهم اتیهم عذاب غیر مردود

Yani: Aye Ibrahim! Is khayal se baaz aaiye. Un par aisa azaab aane wala hai jo
taala nahi ja sakta.

Jo Qaza zahiri taur par shart ke saath hoti hai, us tak aksar Awliya ki rasai
hoti hai. Un ki dua aur himmat se woh tal sakti hai. Aur jo Qaza farishton ke
sahifon ke aitibar se Mubram nazar aati hai, us tak Allah ke khaas buzurgon ki
rasai hoti hai.

Huzoor Sayyiduna Ghaus-e-Azam رضی الله تعالی عنہ ne isi bare mein farmaya:

Imam Rabbani Shaykh Ahmad Sirhindi علیہ رحمۃ اللہ تعالی علیہ ne samjhaya ke
Qaza do qism ki hai: ek woh jismein tabdeeli ka imkaan hota hai aur doosri woh
jismein tabdeeli ki gunjaish nahi hoti. Allah Ta'ala farmata hai:

ما یبدل القول لدی

Yeh Qaza-e-Mubram-e-Haqiqi ke bare mein hai. Aur Qaza jis mein tabdeeli ka
imkaan hai, us ke bare mein farmata hai:

یمحوا الله ما یشآء و یثبت -و عنده ام الكتب

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Imam Rabbani ke buzurg pir ka kehna tha ke Sayyid Muhyuddin Jilani قدس سرہ
ne apne kuch risalon mein likha hai: Qaza-e-Mubram mein kisi ko tabdeeli ka
ikhtiyar nahi, magar mujhe agar Allah Ta'ala chahe to is mein tasarruf ka ikhtiyar
diya gaya hai. Imam Rabbani ke pir is baat par hairat karte aur ise door samajhte
the.

Yeh baat Imam Rabbani ke zehan mein bahut arse tak rahi. Phir ek din un ke ek
dost ko hukmran ki taraf se mushkil pesh aayi. Imam Rabbani ne is mushkil ko door
karne ke liye bahut dua, girya, zariya aur khushu kiya. Un par zahir hua ke is
maamle ki Qaza Loh-e-Mahfooz mein kisi shart ke saath nahi hai. Is se un par
mayusi tari hui aur unhein apne pir ka irshad yaad aaya.

Unhone dobara Allah Ta'ala ki bargah mein aajizi aur dua ki. Allah ke fazl se
maloom hua ke shart wali Qaza ki bhi do suratain hain. Ek woh jis ki shart Loh-e-
Mahfooz mein zahir kar di gayi aur farishton ko us ki khabar de di gayi. Doosri
woh jis ki shart sirf Allah ke Ilm mein hai, jab ke Loh-e-Mahfooz mein woh
Qaza-e-Mubram ki surat mein nazar aati hai.

Yeh doosri surat na bilkul shart wali hai aur na bilkul Mubram. Woh zahir mein
Mubram jaisi hai, lekin Haqiqat mein shart ke saath hai. Isi liye khaas bandon
ki dua se kabhi tal sakti hai.

Is se maloom hua ke Sayyid Muhyuddin Jilani قدس سرہ ka irshad isi doosri surat
ke bare mein tha, na ke Qaza-e-Mubram-e-Haqiqi ke bare mein. Haqiqi Mubram mein
aqli aur shar'i taur par tabdeeli mumkin nahi. Haqiqat yeh hai ke bahut kam log
is Qaza ki Haqiqat se waqif hote hain; phir is mein tasarruf kaise kar sakte hain?

Imam Rabbani ke dost par jo mushkil aayi thi woh isi doosri surat se muta'alliq
thi. Allah Ta'ala ne Imam Rabbani ki dua se us mushkil ko door farma diya.

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Isi ma'ni mein hadith mein aaya hai:

إن الدعاء یرد القضاء بعد ما ابرم

Yani dua kabhi us Qaza ko bhi taal deti hai jo zahiri taur par mazboot samjhi ja
rahi ho.

Is ka matlab yeh nahi ke Allah Ta'ala ke Ilm mein koi tabdeeli hoti hai. Allah
ke ahkaam do tarah ke hote hain: ek woh jo kisi waqt ki qaid ke baghair hain aur
doosre woh jo kisi waqt ya shart ke saath hain. Jab shart poori ho jaye to hukm
ka zahoor badal sakta hai, magar Allah ke Ilm mein koi naya ilm paida nahi hota.

Is masle ko samajhne ke liye yeh baat yaad rakhein ke Allah Ta'ala Qaza aur us
ki sabhi suratain Azal se jaanta hai. Dua, nek amal aur asbab bhi usi Azli Ilm
mein maloom hote hain. Is liye dua se zahiri faisla badalne ka matlab Allah ke
Ilm mein tabdeeli nahi.

Qaza-e-Mubram-e-Haqiqi wahi hai jismein Allah ke Ilm mein kisi doosri cheez ki
shart nahi. Is mein aqli ya shar'i taur par tabdeeli ka sawal nahi. Qaza jis ki
shart Allah ke Ilm mein ho, agarche farishton ke saamne zahiri taur par Mubram
ho, to Allah ke fazl aur khaas bandon ki dua se us ke zahoor mein tabdeeli aa
sakti hai.

Imam Ahmad Raza Khan علیہ رحمۃ الرحمن ne Al-Mu'tamad-ul-Mustanad ke hawale
se is hadith aur Qaza ki tafseel bayan ki hai. Is mein dua ko Allah ke lashkaron
mein se ek lashkar bataya gaya hai jo zahiri taur par mazboot ho chuke faisle ko
bhi Allah ke hukm se taal sakta hai.

Is liye Qaza ke masle mein Allah Ta'ala ki Qudrat, Ilm aur Hikmat par poora iman
rakhein. Allah ke Ilm mein koi tabdeeli nahi hoti; tabdeeli sirf us cheez ke
zahoor mein hoti hai jise Allah Ta'ala ne apne Ilm mein shart ke saath rakha ho.

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Qaza-e-Mubram-e-Haqiqi Allah Ta'ala ke Ilm mein kisi shart ke saath nahi hoti.
Isi liye is ka faisla badla nahi ja sakta. Qaza jo Allah ke Ilm mein kisi shart
ke saath ho, woh zahiri taur par Qaza-e-Mubram jaisi nazar aa sakti hai, lekin
Allah Ta'ala ke Ilm mein us ki shart hoti hai. Isi liye dua se us ka zahoor badal
sakta hai.

Hadith mein aaya hai:

إن الدعاء یرد القضاء بعد ما ابرم

Yani dua us Qaza ko bhi taal deti hai jo zahiri taur par pakki samjhi ja rahi ho.
Is ka matlab yeh nahi ke Qaza-e-Mubram-e-Haqiqi ka faisla koi badal sakta hai
ya Allah Ta'ala ke Ilm mein koi tabdeeli hoti hai. Qaza-e-Mubram-e-Haqiqi ka koi
taal-ne wala nahi aur Allah ke hukm ko koi radd nahi kar sakta.

Allah ke shar'i ahkaam bhi do tarah ke hote hain: ek aam aur be-waqt qaid, aur
doosre kisi waqt ya shart ke saath. Jab shart poori hoti hai to hukm ka naya
zahoor hota hai. Is ka matlab hukm ki muddat ka bayan hai, na ke Allah ke Ilm mein
tabdeeli.

Isi tarah Allah ke takwini ahkaam mein bhi do suratain hoti hain. Misal ke taur
par Malak-ul-Maut علیہ الصلاۃ والسلام ko kaha jaye ke falan shakhs ki rooh falan
waqt qabz karna, magar agar falan shakhs us ke liye dua kare to yeh hukm us surat
mein zahir na ho. Yeh shart Allah ke Ilm mein pehle se maloom hoti hai.

Is hadith se murad Qaza ki woh surat hai jo makhlooq ke nazdeek Mubram nazar aati
hai, lekin Haqiqat mein shart ke saath hoti hai. Qaza-e-Mubram-e-Haqiqi ki taraf
hadith ka ishara nahi, kyunki us mein tabdeeli aqli aur shar'i taur par mumkin
nahi.

Is masle ki mazeed tafseel Ahsan-ul-Wi'a li Adaab-id-Dua aur *Zail-ul-Mudda li
Ahsan-il-Wi'a* mein hai.

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Qaza-o-Qadr ke masail aam aqal mein poori tarah nahi aa sakte. In mein hadd se
zyada ghour-o-fikr kabhi nuqsan ka sabab ban sakta hai. Sayyiduna Abu Bakr aur
Sayyiduna Umar رضی الله تعالی عنہما ko bhi is masle mein be-ja behas se roka gaya.

Itna samajh lena kafi hai ke Allah Ta'ala ne insaan ko pathar aur doosri be-hiss
jamadaat ki tarah be-harkat nahi banaya. Allah ne use ek qisam ka ikhtiyar diya
ke woh kisi kaam ko chahe kare aur chahe na kare. Usay aqal di, jis se woh achhai,
burai, faida aur nuqsan pehchan sake. Kaam ke liye zaruri asbab aur wasail bhi
ata kiye. Jab woh koi kaam karna chahta hai to us ke liye munasib asbab paida
ho jate hain. Isi ikhtiyari amal par us se pooch-gach hoti hai.

Insaan ko na bilkul majboor samajhna durust hai aur na bilkul aisa mukhtar ke
Allah ki mashiyat aur Qudrat se be-niyaz ho. Dono soch ghalat hain.

Bure kaam ko sirf Taqdeer ki taraf mansoob karna aur Allah ki Mashiyat ke hawale
karna buri baat hai. Adab yeh hai ke jo achha kaam ho use Allah ki taraf se kahe,
aur jo burai hum se ho usay apne nafs ki shararat samjhe.

Allah Ta'ala farmata hai:

ما اصابك من حسنة فمن الله-و ما اصابك من سیئة فمن ن نفسك

Aur Jinnon ka qaul hai:

و انا لا ندری اشر ارید بمن فی الارض ام اراد بهم ربهم رشدا

Is mein adab yeh hai ke unhone burai ko kisi mu'ayyan fa'il ki taraf mansoob nahi
kiya aur bhalai ko Allah Ta'ala ki taraf mansoob kiya.

Allah Ta'ala jihat, makan, zaman, harkat, sukoon, shakl, surat aur tamam haadith
cheezon se paak hai. Allah kisi jagah, waqt ya simt ka mohtaj nahi.

Allah ki shaan makhlooq ki sifat se bilkul alag hai. Us par harkat, sukoon,
milna, juda hona, samne hona, choona, door hona, kisi haadith cheez ka qaim hona
ya kisi Azli Sifat ka khatam hona jaiz nahi.

Is aqeede ki tafseel Ash-Shu'ab-ul-Iman, Al-Hadiqat-un-Nadiyyah aur
Al-Fatawa Ar-Razaviyyah mein hai.

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Allah Ta'ala ki Zaat aur Sifaat ke bare mein yeh samajhna zaruri hai ke Allah
makhlooq ke awsaaf se paak hai. Na woh jihat mein hai, na makan mein, na zaman
use gher sakta hai, aur na harkat ya sukoon us par jari hota hai.

Insaan ke liye Allah ne ikhtiyar paida kiya hai. Allah ka Azli Ilm aur us ka
Taqdeeri faisla banday ko majboor nahi karta. Banday apne ikhtiyar se achhe ya
bure kaam karte hain, lekin un ka wajood aur un ki qudrat Allah Ta'ala hi ki
paida ki hui hai.

Is liye apne achhe amal par Allah ka shukr aur bure amal par apne nafs ka muhasaba
karna chahiye. Taqdeer ko gunah ka bahana banana durust nahi.

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Duniya ki zindagi mein Allah Ta'ala ka Deedar sirf Nabi-e-Kareem ﷺ ke liye khaas
hai. Aakhirat mein har Sunni Musalman ke liye Allah Ta'ala ka Deedar mumkin hi
nahi, balke waqea hoga. Dil ke zariye ya khwab mein Deedar doosre Ambiya علیہم
السلام aur Awliya ko bhi hasil ho sakta hai.

Quran-e-Kareem mein hai:

وجوه یومىذ ناضرة الى ربها ناظرة

Nabi-e-Kareem ﷺ ne Sahaba se farmaya ke tum apne Rab ko is tarah dekhoge jaise
choudhween raat ke chaand ko dekhte ho aur usay dekhne mein tumhein koi mushkil
nahi hogi.

Allah Ta'ala ka Deedar aqlan aur sharan mumkin hai. Ahle-Sunnat ka ijma hai ke
Aakhirat mein Momineen Allah Ta'ala ko dekhenge, jab ke kafiron ko yeh sa'adat
naseeb nahi hogi. Duniya mein aankhon se Deedar ka sharaf Nabi-e-Kareem ﷺ ke liye
khaas hai. Imam Ibn Abbas aur Jumhoor Ahle-Sunnat ka yahi sahih qaul hai.

Hawalon mein Al-Fiqh-ul-Akbar, Sharh-e-Nawawi, Ash-Shifa, *Al-Mu'taqad
Al-Muntaqad aur Imam Ahmad Raza Khan علیہ رحمۃ الرحمن ka risala Munabbih-ul-
Maniyyah bi Wusool-il-Habib ilal-Arsh war-Ru'yah* shamil hain.

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Khwab mein Allah Ta'ala ka Deedar bhi mumkin hai. Yeh dil ki mushahadah ki ek
surat hai. Bahut se Salih Buzurgon se iska waqea manqool hai, jin mein Imam
Abu Hanifah رضی الله تعالی عنہ aur Imam Ahmad bin Hanbal رضی الله تعالی عنہما bhi
shamil hain.

Allah Ta'ala ka Deedar bila-kaif hoga. Hum Deedar ka iman rakhte hain, lekin yeh
nahi keh sakte ke woh kis tarah hoga. Duniya mein jis cheez ko dekha jata hai,
woh aam taur par kisi simt, fasle aur had mein hoti hai: upar, neeche, daayen,
baayen, aage ya peeche. Allah Ta'ala ka Deedar in tamam cheezon se paak hoga.

Deedar ke waqt nazar Allah Ta'ala ka ihata nahi kar sakegi. Jo kuch aql samajh
sakti hai woh Khuda nahi, aur jo Khuda hai us tak aql ki rasai nahi. Allah
Ta'ala ka Deedar haq hai, magar us ki kaifiyat hamari samajh se bahar hai.

Allah Ta'ala farmata hai:

لا تدركه الابصار-و هو یدرك الابصار-و هو اللطیف الخبیر

Yani aankhen Allah Ta'ala ka ihata nahi kar sakti, aur woh aankhon ka ihata
rakhta hai. Imam-e-Azam رحمہ اللہ ne farmaya ke Jannat walon ka Allah Ta'ala se
mulaqat bila-kaif, bila-tashbeeh aur bila-jihat hogi.

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Deedar ki kaifiyat Allah Ta'ala hi jaanta hai. In baton ka khulasa yeh hai ke
jahan tak aql pahunchti hai woh Khuda nahi, aur jo Khuda hai us tak aql ki rasai
nahi. Deedar ke waqt nazar Allah Ta'ala ka ihata nahi karegi.

Allah Ta'ala jo chahe aur jis tarah chahe karta hai. Koi us par qabu nahi pa
sakta aur na koi us ke irade se use rok sakta hai.

Allah Ta'ala ko na oongh aati hai na neend. Woh tamam jahan ki nigraani farmata
hai. Woh na thakta hai na uktaata hai. Woh tamam aalam ka parwar-digar hai.

Allah Ta'ala farmata hai:

فعال لما یرید

ان ربك فعال لما یرید

لا تاخذه سنة و لا نوم

و لله ما فی السموت و ما فی الارض-و كان الله بكل شیء محیطا

و ما مسنا من لغوب

الحمد لله رب العلمین

Allah Ta'ala ki Qudrat aur irade ke saamne koi rukawat nahi. Woh jo chahe aur
jaisa chahe kare. Kisi ko us par qabu nahi aur na koi us ke irade se use baaz
rakh sakta hai. Use na oongh aati hai na neend. Woh tamam jahan ka nigah rakhne
wala hai. Na thakta hai na uktaata. Woh tamam aalam ka paalne wala hai. Is aqeede
ki tafseel Ash-Sharh-ul-Mawaqif, Sharh-ul-Maqasid, *Al-Mu'taqad
Al-Muntaqad, Al-Hadiqat-un-Nadiyyah aur An-Nibras* mein hai.

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Allah Ta'ala maa-baap se bhi zyada meherban aur nihayat burdbaar hai. Tootay hue
dilon ka sahara usi ki rehmat hai. Buzurgi aur azmat sirf usi ke liye hai.

Woh maaon ke pait mein jis tarah chahe surat banata hai. Gunahon ko bakhshne
wala, taubah qabool karne wala, aur apni pakad farmane wala hai. Us ki pakad
nihayat sakht hai; jis se Allah ke chhuraye baghair koi bach nahi sakta.

Woh chahe to chhoti cheez ko wasi kar de aur wasi cheez ko samet de. Jise chahe
buland kare aur jise chahe past kare. Zaleel ko izzat de aur izzat wale ko zaleel
kare. Jise chahe seedhi rah dikhaye aur jise chahe seedhi rah se hata de. Jise
chahe apna qareeb kar le aur jise chahe mardood kar de. Jise jo chahe de aur jo
chahe us se le le.

Woh jo karta hai aur jo karega, sab adl-o-insaf hai. Woh zulm se paak hai.

Quran-e-Kareem mein hai:

الرحمن الرحیم

انه كان حلیما غفورا

و هو العلی العظیم

هو الذی یصوركم فی الارحام كیف یشآء

غافر الذنب و قابل التوب شدید العقاب

ان اخذه الیم شدید

ان بطش ربك لشدید

و تعز من تشآء و تذل من تشآء

فان الله یضل من یشآء و یهدی من یشآء

قل اللهم ملك الملك تؤتی الملك من تشآء و تنزع الملك ممن تشآء

ان الله لا یظلم مثقال ذرة

Sayyiduna Umar رضی الله تعالی عنہ se riwayat hai ke Nabi-e-Kareem ﷺ ke paas kuch
qaidi laaye gaye. Un mein ek aurat apne bachche ko dhoondh rahi thi. Bachcha milne
par us ne use apne seene se laga kar doodh pilaya. Nabi-e-Kareem ﷺ ne poocha:

“Kya yeh aurat apne bachche ko aag mein daal sakti hai?” Sahaba ne arz kiya:
“Nahi, jab tak woh use bachane par qadir ho.” Aap ﷺ ne farmaya: “Allah apne bandon
par is aurat se bhi zyada meherban hai.”

Allah Ta'ala ne farmaya ke Main un dilon ke paas hoon jo meri wajah se toot gaye
hain.

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Allah Ta'ala nihayat buland-o-bala hai. Woh sab ko apne ihate mein rakhta hai,
lekin koi us ka ihata nahi kar sakta. Nafa aur nuqsan usi ke haath mein hai.

Woh mazloom ki faryad ko pahunchta hai aur zalim se badla leta hai. Allah ki
Mashiyat aur Iradah ke baghair koi cheez nahi ho sakti. Woh achhe amal se khush
hota hai aur bure amal se naraz.

Allah Ta'ala ki rehmat yeh hai ke woh kisi ko us kaam ka hukm nahi deta jo us ki
taqat se bahar ho.

Quran-e-Kareem mein hai:

ان الله لا یظلم الناس شیئا و لكن الناس انفسهم یظلمون

و ما انا بظلام للعبید

Allah Ta'ala kisi par zarra barabar zulm nahi karta. Bande khud apne upar zulm
karte hain.

Allah Ta'ala ke Ilm aur Mashiyat se koi cheez bahar nahi. Iman, kufr, itaat aur
na-farmani sab Allah ki Qaza, Qadr, Mashiyat aur Iradah se hote hain. Lekin Allah
Iman aur itaat se khush hota hai aur un par sawab ka wada farmata hai. Kufr aur
na-farmani se khush nahi hota aur un par azaab ki waeed farmata hai.

Is page ke hawalon mein Surah Saba 23, Surah Ha-Mim Sajdah 54, Surah Al-An'am
103, Surah Al-An'am 17, Surah Yunus 107, Sunan Tirmizi, Sunan Ibn Majah, Surah
Al-Ma'idah 95 aur Sharh-us-Sunnah shamil hain.

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Allah Ta'ala par kisi ko sawab ya azaab dena, ya banday ke liye woh kaam karna
jo us ke haq mein behtar ho, wajib nahi. Allah Ta'ala bilkul be-niyaz Malik hai;
jo chahe kare aur jo chahe hukm de.

Lekin Allah Ta'ala ne apne karam se wada farmaya hai ke Musalmanon ko Jannat mein
dakhil karega aur apne adl ke mutabiq kafiron ko Jahannum mein dakhil karega.
Allah ka wada aur waeed badalte nahi.

Quran-e-Kareem mein hai:

لا یكلف الله نفسا الا وسعها

فعال لما یرید

لا تبدیل لكلمت الله

ما یبدل القول لدی

Insaan apne ikhtiyar se achha ya bura kaam karta hai. Allah Ta'ala us ke kaam ka
Khaliq hai, magar banday ke ikhtiyari amal ki nisbat banday hi ki taraf hoti hai.
Is liye achhe kaam par Allah ka shukr aur bure kaam par apne nafs ka muhasaba
karna chahiye.

Allah Ta'ala ke faisle mein na zulm hai na be-maqsadi. Us ka har hukm Ilm,
Hikmat aur adl par mabni hai.

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Allah Ta'ala ne wada farmaya hai ke Kufr ke ilawa jis chhote ya bade gunah ko
chahega maaf farmayega.

Allah Ta'ala ke har kaam mein bahut si Hikmatein hoti hain, chahe humein un ka
ilm ho ya na ho. Allah ke kaam ke liye kisi aise maqsad ki zarurat nahi jo us ki
taraf laut kar use koi faida de. Na us ke kaam ke liye kisi aisi aakhri manzil
ki zarurat hai jo use kaam par majboor kare. Allah Ta'ala apni buland Hikmat se
asbab ki duniya mein sabab aur nateeje ke darmiyan talluq paida farmata hai.

Aankh dekhti hai, kaan sunta hai, aag jalati hai aur paani pyaas bujhata hai.
Allah Ta'ala chahe to aankh suna sakti hai, kaan dikha sakta hai, paani jala
sakta hai aur aag pyaas bujha sakti hai. Aur agar Allah Ta'ala na chahe to lakhon
aankhen hon, din mein pahaad nazar na aaye; croreon aag hon, ek tinke par daagh
na aaye.

Ibrahim علیہ الصلاۃ والسلام ko kafiron ne kis qahr ki aag mein dala tha! Koi us
ke paas nahi ja sakta tha. Unhein gulel mein rakh kar aag ki taraf phenka gaya.
Jab woh aag ke saamne pahunche to Jibreel Amin علیہ الصلاۃ والسلام haazir hue aur
arz ki: “Aye Ibrahim! Koi zarurat hai?” Ibrahim علیہ الصلاۃ والسلام ne farmaya:
“Haan, magar tum se nahi.”

Allah Ta'ala farmata hai:

ان الله لا یغفر ان یشرك به و یغفر ما دون ذلك لمن یشآء

Allah Ta'ala ke har kaam mein Hikmat hoti hai, chahe woh zahir ho ya hamari
samajh se posheeda. Is Hikmat ko Allah Ta'ala ke liye aise maqsad ke ma'ni mein
nahi lena chahiye jis se use koi faida pahunchta ho. Allah Ta'ala ke af'aal kisi
zarurat ya majboori ki wajah se nahi hote.

Allah Ta'ala ne duniya mein asbab aur nateejon ka ek nizam bana diya hai. Aankh
dekhne ka sabab hai aur kaan sunne ka sabab, lekin asar paida karna Allah
Ta'ala ke ikhtiyar mein hai. Asbab apne aap kuch nahi karte.

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Ibrahim علیہ الصلاۃ والسلام ne Jibreel Amin علیہ الصلاۃ والسلام se farmaya:
“Phir usi se kahiye jis se mujhe zarurat hai.” Jibreel علیہ الصلاۃ والسلام ne
arz ki: “Allah Ta'ala mere haal ko jaanta hai, yahi mere sawal ke liye kafi hai.”

علمہ بحالي کفاني عن سوالي

ینار كونی بردا و سلما على ابرهیم

“Aye aag! Ibrahim par thandi aur salamati ho ja.”

Allah Ta'ala ke is irshad ko sun kar rooye zameen ki tamam aag thandi ho gayi,
kyunki har aag ko yeh khayal hua ke shayad mujh se hi farmaya gaya hai. Ibrahim
علیہ الصلاۃ والسلام ke liye woh aag itni thandi ho gayi ke ulama farmate hain:
agar Allah Ta'ala ne “aur salamati” ka lafz na farmaya hota, to aag ki thandak
Ibrahim علیہ الصلاۃ والسلام ko takleef deti.

Is waqie se maloom hota hai ke asbab apne aap asar nahi karte. Aag ka jalana
aur thandak ka asar Allah Ta'ala ke hukm se hota hai. Allah Ta'ala chahe to aag
mein jalne ki sifat zahir ho aur chahe to usi aag ko thandak aur salamati bana de.

Is page ke hawalon mein Malfoozat, Tafseer-e-Kabeer, Tafseer-e-Ibn Kathir
aur Surah Al-Anbiya ki Ayat 69 shamil hain.

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Muslim ke liye jis tarah Allah Ta'ala ki Zaat aur Sifaat ka ilm zaruri hai, taake
kisi zaruri baat ka inkar ya kisi na-mumkin baat ko mumkin maanna use kufr mein
na daal de, isi tarah yeh jaanna bhi zaruri hai ke Nabi ke liye kya jaiz, kya
wajib aur kya na-mumkin hai. Wajib ka inkar aur na-mumkin ko maan lena kufr ka
sabab ban sakta hai. Aadmi kabhi na-dani ki wajah se ghalat aqeeda rakhta ya
ghalat baat keh deta hai aur halak ho jata hai.

Nabi us bashar ko kehte hain jise Allah Ta'ala ne hidayat ke liye Wahi bheji ho.
Rasool sirf insano mein nahi hote, balke farishton mein bhi Rasool hote hain.

Tamam Ambiya bashar the. Na koi Jinn Nabi hua aur na koi aurat Nabi hui.

Allah عزوجل par Nabi bhejna wajib nahi. Allah Ta'ala ne apne fazl aur karam se
logon ki hidayat ke liye Ambiya bheje.

Quran-e-Kareem mein farishton ko bhi Rasool kaha gaya hai:

و لقد جآءت رسلنا ابرهیم بالبشرى قالوا سلما

الحمد لله فاطر السموت و الارض جاعل الملىكة رسلا

Aur Quran-e-Kareem mein hai:

و ما ارسلنا من قبلك الا رجالا نوحی الیهم

Yani Allah Ta'ala ne pehle Ambiya ko bashar mardon ki surat mein bheja. Kisi
aurat ya Jinn ko Nabi nahi banaya.

Nabuwat Allah Ta'ala ka khaas fazl aur rehmat hai. Allah Ta'ala par kisi ko Nabi
banana wajib nahi; woh jise chahe is azeem maqam ke liye chun le.

Is page ke hawalon mein Sharh-ul-Maqasid, Al-Mu'taqad Al-Muntaqad,
Tafseer-e-Tabari, Al-Jami li Ahkam-il-Quran aur Al-Mu'tamad-ul-Mustanad
shamil hain.

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Nabi hone ke liye Wahi ka aana zaruri hai, chahe farishte ke zariye aaye ya
bila-wasita.

و ما كان لبشر ان یكلمه الله الا وحیا او من ورآئ حجاب او یرسل رسولا فیوحی باذنه ما یشآء-انه علی حكیم

Allah Ta'ala ne bahut se Ambiya par sahife aur aasmani kitabein nazil farmayin.
In mein chaar kitabein sab se zyada mashhoor hain:

Huzoor Pur-Noor Ahmad Mujtaba Muhammad Mustafa ﷺ par nazil hua.

Aasmani kitabon mein kisi ko kisi par afzal kehne ka matlab yeh hai ke hamare liye
us ki tilawat aur us par iman ka sawab zyada hai. Allah Ta'ala ka Kalaam apni
Haqiqat mein ek hai; us mein afzal aur kam-afzal hone ki gunjaish nahi.

Quran-e-Kareem tamam aasmani kitabon ka khulasa aur sab se afzal kitab hai. Yeh
Khatam-un-Nabiyyin ﷺ par nazil hua, jo sab se afzal Rasool hain.

Allah Ta'ala ke Kalaam ke bare mein yeh bhi samajhna chahiye ke Quran ki mukhtalif
suraton aur kitabon ka afzal hona hamare liye sawab aur fazilat ke aitibar se hai.
Allah Ta'ala ka Kalaam apni asal mein ek hai.

Is page ke hawalon mein Surah Ash-Shura 51, Al-Mu'taqad Al-Muntaqad, *Naseem-
ur-Riyaz, Takmeel-ul-Iman aur Tafseer-e-Khazin* shamil hain.

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Tamam aasmani kitabein aur sahife haq hain. Sab Allah Ta'ala ka Kalaam hain.
Un mein jo kuch farmaya gaya, us sab par iman lana zaruri hai.

Pehli kitabon ki hifazat Allah Ta'ala ne un ki ummaton ke supurd ki thi, lekin
woh is hifazat ko poora na kar saken. Allah Ta'ala ka Kalaam jis tarah nazil hua
tha, usi tarah un ke paas baqi nahi raha. Un ke badkaron ne apni khwahish ke
mutabiq un mein kami-beshi aur tabdeeli kar di.

Is liye jab un kitabon ki koi baat hamare saamne pesh ki jaye aur woh hamari
kitab ke mutabiq ho to hum us ki tasdeeq karenge. Agar hamari kitab ke khilaf ho
to yaqeen karenge ke yeh un ki ki hui tahreef se hai. Aur agar us ki mukhalifat
ya muwafaqat maloom na ho to na us ki tasdeeq karenge aur na takzeeb. Balke yun
kahenge:

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“Hum Allah, us ke farishton, us ki kitabon aur us ke Rasoolon par iman laaye.”

امنت باللہ وملئکتہ وکتبہ ورسلہ

Yeh deen hamesha baqi rehne wala hai. Is liye Quran-e-Azeem ki hifazat Allah
عزوجل ne apne zimmah-e-karam mein rakhi hai. Allah Ta'ala farmata hai:

انا نحن نزلنا الذكر و انا له لحفظون

“Beshak hum ne Quran utara aur beshak hum us ke zarur nigahban hain.”

Is liye Quran-e-Kareem ke kisi harf ya nuqte mein kami-beshi na-mumkin hai,
agarche poori duniya use badalne par jama ho jaye. Jo shakhs kahe ke Quran ke
kuch pare, suratein, ayatein, balke ek harf bhi kam ya zyada kiya gaya hai, ya
us mein tabdeeli ki gayi hai, woh qatai kafir hai. Us ne us Ayat ka inkar kiya
hai jo abhi guzri.

Allah Ta'ala ne Quran ki hifazat khud apne zimmah li hai. Isi liye Quran-e-Azeem
izafe, kami, tabdeeli aur tahreef se hamesha mehfooz hai. Jinn aur insaan sab
mil kar bhi us mein ek harf ya ek lafz ka izafa ya kami nahi kar sakte.

Is page ke hawalon mein Surah Al-Ankabut 46, Sahih Bukhari, Mishkat-ul-Masabih,
Mirqat-ul-Mafatih aur Surah Al-Hijr 9 shamil hain.

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Quran-e-Majeed ke Allah Ta'ala ki kitab hone ki daleel khud Quran-e-Kareem hai.
Allah Ta'ala ne khule taur par farmaya:

و ان كنتم فی ریب مما نزلنا على عبدنا فاتوا بسورة من مثله۪-و ادعوا شهدآءكم من دون الله ان كنتم صدقین
فان لم تفعلوا و لن تفعلوا فاتقوا النار التی و قودها الناس و الحجارة -اعدت للكفرین

“Agar tum ko is kitab mein jo hum ne apne sab se khaas bande Muhammad ﷺ par
utari, koi shak ho to is jaisi ek chhoti si surat bana lao. Allah ke siwa apne
sab himayatiyon ko bula lo agar tum sachche ho. Phir agar aisa na kar sako, aur
hum keh dete hain hargiz na kar sakoge, to us aag se daro jis ka indhan aadmi
aur patthar hain, jo kafiron ke liye tayyar ki gayi hai.”

Kafiron ne Quran ka muqabla karne ki poori koshish ki, lekin is jaisi ek satr
bhi na bana sake aur na bana sakenge.

Pehli aasmani kitabein sirf Ambiya ko zubani yaad hoti thin. Quran-e-Azeem ka
yeh mojiza hai ke Musalmanon ka bachcha bachcha use yaad kar leta hai.

Quran-e-Kareem ne apni hifazat aur apne mojizah hone dono ka elaan farmaya hai.
Allah Ta'ala ne muqable ka dawat di, pehle poore Quran jaisi kitab lane ka,
phir das suraton jaisi suratein lane ka, aur phir ek surat jaisi surat lane ka.
Kafir har koshish ke bawajood is muqable se aajiz rahe.

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Quran-e-Azeem ki saat Qiraatein sab se zyada mashhoor aur mutawatir hain. In
mein ma'ni ka koi ikhtilaf nahi. Yeh sab haq hain. Ummat ke liye aasani hai ke
jis ke liye jo Qiraat aasaan ho, woh padhe.

Jis mulk mein jo Qiraat raaij ho, awam ke saamne wahi padhi jaye. Hamare mulk
mein Qiraat-e-Asim, riwayat-e-Hafs raaij hai. Na-waqifi ki wajah se kisi Qiraat
ka inkar kufr ki baat ban sakta hai.

Quran-e-Kareem ko yaad karna is Ummat ke liye Allah Ta'ala ka khaas fazl hai.
Pehli ummaton mein aasmani kitabon ka hifz Ambiya علیہم الصلاۃ والسلام ke liye
khaas tha, lekin Allah Ta'ala ne is Ummat ke liye Quran-e-Kareem ko yaad karna
aasaan farmaya.

فهل من مدكر

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Quran-e-Majeed ne pehli kitabon ke bahut se ahkaam mansookh kar diye. Isi tarah
Quran-e-Majeed ki baaz Ayaton ne baaz Ayaton ke hukm ko mansookh kiya.

Naskh ka matlab yeh hai ke baaz ahkaam kisi khaas waqt tak ke liye hote hain,
magar yeh zahir nahi kiya jata ke yeh hukm falan waqt tak hai. Jab muddat poori
ho jati hai to doosra hukm nazil hota hai. Baatil hone ka matlab lena durust
nahi; Allah Ta'ala ke tamam ahkaam haq hain.

احل لكم لیلة الصیام الرفث الى نسآىكم

یایها الذین امنوا اذا ناجیتم الرسول فقدموا بین یدی نجوىكم صدقة-ذلك خیر لكم و اطهر-فان لم تجدوا فان الله غفور رحیم

و الذین یتوفون منكم و یذرون ازواجا یتربصن بانفسهن اربعة اشهر و عشرا

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Quran ki baaz baatein Muhkamaat hain aur baaz Mutashabihat. Muhkamaat ka matlab
hamari samajh mein aa jata hai. Mutashabihat ka poora matlab Allah Ta'ala aur
Allah ke Habeeb ﷺ ke siwa koi nahi jaanta. Mutashabih ki talaash wahi karta hai
jis ke dil mein kaji ho.

هو الذی انزل علیك الكتب منه ایت محكمت هن ام الكتب و اخر متشبهت-فاما الذین فی قلوبهم زیغ فیتبعون ما تشابه منه ابتغآء الفتنة و ابتغآء تاویله-و ما یعلم تاویله الا الله-و الرسخون فی العلم یقولون امنا به-كل من عند ربنا-و ما یذكر الا اولوا الالباب

Wahi-e-Nabuwat Ambiya علیہم السلام ke liye khaas hai. Jo ise kisi ghair-Nabi ke
liye maane, woh kafir hai. Nabi ko khwab mein jo cheez batayi jaye, woh bhi Wahi
hai aur us ke jhoota hone ka imkaan nahi.

و ما كان لبشر ان یكلمه الله الا وحیا او من ورآئ حجاب او یرسل رسولا فیوحی باذنه ما یشآء-انه علی حكيم

Yusuf علیہ السلام ne khwab mein jo dekha, woh bhi Wahi tha:

اذ قال یوسف لابیه یابت انی رایت احد عشر كوكبا و الشمس و القمر رایتهم لی سجدین

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Dil mein kisi baat ka daal diya jana, Ilham kehlata hai. Aur agar
daalna Shaitan ki taraf se ho to use Wahy-e-Shaitani kehte hain. Wahy-e-Shaitani
kahin, jadugar aur doosre kafir aur fasiq logon ke liye hoti hai.

Nabuwat kisi ke kasb se hasil nahi hoti ke aadmi ibadat aur riyazat ke zariye
use paa sake. Yeh sirf Allah Ta'ala ka ata kiya hua fazl hai; jise chahta hai
apne fazl se deta hai. Haan, Allah Ta'ala usi ko deta hai jise is azeem mansab
ke laaiq banata hai.

Nabuwat se pehle hi Nabi ko tamam radeel akhlaq se paak aur tamam fazeelat wale
akhlaq se aarasta kiya jata hai. Woh apne nasab, jism, qaul, amal, harkat aur
sukoon mein har us baat se paak hote hain jo nafrat ka sabab bane.

فهل من مدكر

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Nabi ko aisi kamil aql di jati hai jo doosron ki aql se bahut zyada hoti hai.
Kisi hakim ya falsafi ki aql Nabi ki aql ke lakhwein hisse tak nahi pahunchti.

الله اعلم حیث یجعل رسالته

Allah khoob jaanta hai jahan apni Risalat rakhe.

ذلك فضل الله یؤتیه من یشآء-و الله ذو الفضل العظیم

Yeh Allah ka fazl hai jise chahe de aur Allah bade fazl wala hai.

Jo shakhs Nabuwat ko kasbi maane ke aadmi apne kasb aur riyazat se mansab-e-
Nabuwat tak pahunch sakta hai, woh kafir hai.

Jo shakhs kisi Nabi se Nabuwat ka zawaal jaiz maane, woh kafir hai.

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Nabi ka ma'soom hona zaruri hai. Ismat Nabi aur farishte ka khaasah hai; Nabi
aur farishte ke siwa koi ma'soom nahi. Imamon ko Ambiya ki tarah ma'soom samajhna
gumrahi aur bad-deeni hai.

Ismat-e-Ambiya ke ma'ni yeh hain ke Allah Ta'ala ki taraf se un ki hifazat ka
wada hai. Is wajah se un se gunah ka sarzad hona Shariat ki roshni mein na-mumkin
hai.

لا یعصون الله ما امرهم و یفعلون ما یؤمرون

و ما منا الا له مقام معلوم(۱۶۴)و انا لنحن الصآفون (۱۶۵) و انا لنحن المسبحون(۱۶۶)

و من عنده لا یستكبرون عن عبادته و لا یستحسرون(۱۹) یسبحون الیل و النهار لا یفترون

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Imamon aur buzurg Awliya ki Ismat Nabi ki Ismat jaisi nahi. Allah Ta'ala un ki
hifazat farmata hai, is liye aam taur par un se gunah hota nahi; lekin agar ho
jaye to Shar'an na-mumkin nahi.

Ambiya علیہم السلام Shirk, Kufr aur har us baat se jo logon ke liye nafrat ka
sabab ho, jaise jhoot, khayanat aur jahalat, paak hote hain. Woh apni izzat aur
muruwwat ke khilaf af'aal se bhi Nabuwat se pehle aur baad mein bil-ijma ma'soom
hain. Woh kabirah gunahon se bhi bilkul ma'soom hain, aur sahih baat yeh hai ke
jaan boojh kar sagheerah gunah se bhi ma'soom hain.

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Allah Ta'ala ne Ambiya علیہم السلام par bandon ke liye jo ahkaam nazil farmaye,
unhon ne woh sab pahuncha diye. Jo kahe ke kisi Nabi ne kisi hukm ko khauf,
taqiyyah ya kisi aur wajah se chhupa liya, woh kafir hai.

Is page ke hawalon mein Al-Mu'taqad Al-Muntaqad, Manah-ur-Rawd-ul-Azhar,
Al-Fiqh-ul-Akbar aur Al-Yawaqeet wal-Jawahir shamil hain.

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Ahkaam pahunchaane ke maamle mein Ambiya علیہم السلام se bhool aur bhool-chook
na-mumkin hai.

Ambiya علیہم السلام ke jism aise amraaz se paak hote hain jin se logon ko nafrat
hoti hai, jaise baras aur jizaam.

Allah عزوجل ne Ambiya علیہم السلام ko apne ghaib ki khabron par muttali farmaya.

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Allah Ta'ala ne Yusuf علیہ السلام ko khane se pehle us ke bare mein bataya aur
Khizr علیہ السلام ko apne paas se Ilm ata farmaya. Quran-e-Kareem mein hai:

قال لا یاتیكما طعام ترزقنه الا نباتكما بتاویله قبل ان یاتیكما-ذلكما مما علمنی ربی

و علمنه من لدنا علما

Allah Ta'ala ne Ibrahim علیہ السلام ko aasmanon aur zameen ki badshahat dikhayi.
Ambiya علیہم السلام ko ghaib ki khabrein Allah Ta'ala ke diye hue Ilm se milti
hain.

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Allah Ta'ala farmata hai:

علم الغیب فلا یظهر على غیبه احدا(۲۶) الا من ارتضى من رسول

و ما هو على الغیب بضنین

Nabi-e-Kareem ﷺ ghaib ki khabron ko tum se chhupate nahi the. Aap ﷺ ne makhlooq
ki ibtida se Jannat aur Jahannum walon ke apne gharon mein dakhil hone tak ki
khabrein bayan farmayin.

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Zameen aur aasman ka har zarrah Nabi ke saamne hota hai. Lekin Ambiya علیہم
السلام ka Ilm-e-Ghaib Allah عزوجل ke diye hue se hota hai. Allah Ta'ala ke liye
Ilm-e-Atai na-mumkin hai, kyunki us ka Ilm Zaati hai.

Is page ke hawalon mein Hilyat-ul-Awliya, Al-Khasais-ul-Kubra aur
Al-Fatawa Ar-Razawiyyah shamil hain.

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Ilm-e-Ghaib ka matlab yeh hai ke Allah Ta'ala ke diye hue se ghaib ka ilm hasil
ho. Jo log Ambiya, balke Sayyid-ul-Anbiya ﷺ se bhi mutlaq Ilm-e-Ghaib ki nafi
karte hain, woh is Ayat ke misdaq hain:

افتؤمنون ببعض الكتب و تكفرون ببعض

“Kya tum kitab ki kuch baatein maante ho aur kuch ke saath Kufr karte ho?”

Nafi Ilm-e-Zaati ki hai, kyunki yeh Allah Ta'ala ki khaas sifat hai. Aur Isbat
Ilm-e-Atai ka hai, kyunki yeh Ambiya علیہم السلام ki shayan-e-shaan hai. Awliya
ko bhi Ilm-e-Ghaib Allah Ta'ala ki ata se milta hai, magar Ambiya ke zariye.

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Yeh kehna ke Nabi ke liye har zarrah ka ilm maan lene se Khaliq aur makhlooq
barabar ho jayenge, bilkul baatil hai. Barabari tab hoti jab Allah Ta'ala ke liye
bhi utna hi mahdood ilm maana jata. Makhlooq ka ilm mahdood hai aur Allah Ta'ala
ka ilm ghair-mutnahi.

Ambiya علیہم السلام ghaib ki khabrein dene ke liye hi aate hain. Jannat, Jahannum,
Hashr, Nashr, azaab aur sawab sab ghaib ki baatein hain. Awliya ko bhi Ilm-e-Ghaib
Allah Ta'ala ki ata se milta hai, magar Ambiya ke zariye.

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Ambiya-e-Kiram tamam makhlooq, hatta ke Rasool farishton se bhi afzal hain. Koi
Wali kitne hi bade martabe wala ho, kisi Nabi ke barabar nahi ho sakta. Jo kisi
ghair-Nabi ko kisi Nabi se afzal ya barabar bataye, woh kafir hai.

Nabi ki ta'zeem Farz-e-Ain, balke tamam faraiz ki asal hai. Kisi Nabi ki halki si
tauheen ya takzeeb Kufr hai.

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Allah Ta'ala ne Hazrat Adam علیہ السلام se hamare Huzoor Sayyid-e-Aalam ﷺ tak
bahut se Nabi bheje. Kuch Ambiya ka zikr Quran-e-Majeed mein saaf taur par hai
aur kuch ka nahi.

Quran-e-Majeed mein jin Ambiya ke naam saaf taur par aaye hain, un mein Adam,
Nuh, Ibrahim, Ismail, Ishaq, Yaqub, Yusuf, Musa aur Harun علیہم السلام shamil
hain. Tamam Ambiya علیہم السلام par iman lana zaruri hai, chahe un ke naam humein
maloom hon ya na hon.

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Quran-e-Majeed mein jin Ambiya-e-Kiram علیہم السلام ke naam aaye hain, un mein
Shu'aib, Lut, Hud, Dawood, Sulaiman, Ayyub, Zakariya, Yahya, Isa, Ilyas, Al-Yasa,
Yunus, Idris, Zul-Kifl aur Saleh علیہم السلام bhi shamil hain. Hazrat Uzair علیہ
السلام ka naam bhi Quran mein aaya hai. Sab se aakhir mein hamare Aaqa Sayyid-ul-
Mursaleen Muhammad Rasoolullah ﷺ hain.

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Allah Ta'ala ne Adam علیہ السلام ko baghair maa-baap ke mitti se paida farmaya,
apna Khalifah banaya aur unhein tamam naamon aur cheezon ka ilm diya. Farishton
ko hukm diya ke Adam علیہ السلام ko sajdah karein. Sab ne sajdah kiya, lekin Iblees
ne inkar kiya. Woh Jinn mein se tha, magar bahut bada aabid aur zaahid tha aur
farishton ke giroh mein shamil tha. Inkar ki wajah se hamesha ke liye mardood hua.

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Adam علیہ السلام se pehle insaan ka wajood nahi tha. Tamam insaan unhi ki aulaad
hain. Isi wajah se insaan ko Aadmi kaha jata hai, yani Adam ki aulaad. Adam علیہ
السلام ko Abu-ul-Bashar kaha jata hai, yani sab insano ke baap.

Sab se pehle Nabi Adam علیہ السلام hue. Sab se pehle Rasool jo kafiron ki taraf
bheje gaye, Nuh علیہ السلام hain.

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Nuh علیہ السلام ne saadhe nau sau saal hidayat farmayi. Un ke zamane ke kafir
bahut sakht the. Woh har tarah ki takleef dete aur mazaaq udate rahe. Itne arse
mein bahut kam log Musalman hue. Jab maloom ho gaya ke baqi log hargiz Islaah
qabool nahi karenge to Nuh علیہ السلام ne Allah Ta'ala ki bargah mein un ke halaak
hone ki dua ki. Tufan aaya aur sari zameen doob gayi. Sirf woh chand Musalman aur
har janwar ka ek jora bachaya gaya jo kashti mein liya gaya tha.

Ambiya ki koi muqarrar tadaad batana jaiz nahi. Riwayatein is bare mein mukhtalif
hain. Har Nabi par iman rakhna chahiye, chahe un ki tadaad maloom na ho.

Ambiya ke mukhtalif darje hain. Sab se afzal hamare Aaqa-o-Maula Sayyid-ul-
Mursaleen ﷺ hain. Aap ﷺ ke baad sab se bada martaba Ibrahim Khalilullah علیہ
السلام ka hai.

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Allah Ta'ala ne baaz Rasoolon ko baaz par fazilat di. Tamam Ummat ka ijma hai ke
Muhammad ﷺ sab se afzal hain. Aap ﷺ ka deen sab se afzal deen aur Aap ﷺ ka mojiza
tamam Ambiya ke mojizaat se afzal hai.

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Afzaliyat ke martabe mein Muhammad ﷺ ke baad Ibrahim علیہ السلام, phir Musa علیہ
السلام, phir Isa علیہ السلام aur phir Nuh علیہ السلام hain. In paanchon ko
Mursaleen-e-Ul-ul-Azm kaha jata hai. Yeh paanchon tamam Ambiya, Rasool farishton,
Jinn aur tamam makhlooq se afzal hain.

Jis tarah Huzoor ﷺ tamam Rasoolon ke Sardar aur sab se afzal hain, usi tarah Aap ﷺ
ke sadqe mein Aap ﷺ ki Ummat tamam Ummaton se afzal hai.

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Tamam Ambiya علیہم السلام Allah عزوجل ke huzoor azeem izzat aur wajahat wale hain.
Unhein Allah Ta'ala ke nazdeek kisi zaleel shakhs jaisa kehna khuli gustakhi aur
kufr hai.

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Nabi ke apne da'wa-e-Nabuwat mein sachche hone ki ek daleel yeh hai ke Nabi apne
sachche hone ka elaan farmata hai, aadat ke khilaf mojiza dikhane ki zimmedari
leta hai aur munkiron ko us jaisa mojiza lane ka challenge deta hai. Allah Ta'ala
us ke da'we ke mutabiq mojiza zahir farmata hai aur munkir aajiz rehte hain.
Isi ko Mojiza kehte hain.

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Hazrat Saleh علیہ السلام ki oontni, Hazrat Musa علیہ السلام ke asa ka saanp ban
jana aur Yad-e-Baiza, Hazrat Isa علیہ السلام ka murdon ko zinda karna aur paidaishi
andhe aur kodhi ko shifa dena Ambiya ke mojizaat mein se hain. Huzoor ﷺ ke mojizaat
bahut zyada hain.

Jo shakhs Nabi na ho aur Nabuwat ka da'wa kare, woh apne da'we ke mutabiq aadat
ke khilaf koi mojiza zahir nahi kar sakta. Agar aisa ho to sachche aur jhoote mein
farq baqi na rahe.

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Nabi se Nabuwat se pehle aadat ke khilaf baat zahir ho to use Irhaas kehte hain.
Wali se zahir ho to Karaamat, aam Momin se zahir ho to Ma'oonat, be-baak fasiq ya
kafir se un ke mutabiq zahir ho to Istidraaj, aur un ke khilaf zahir ho to Ihaanat
kehte hain.

Ambiya علیہم السلام apni apni qabron mein haqeeqi zindagi ke saath zinda hain,
jaise duniya mein the. Woh khate peete aur jahan chahein aate jate hain. Allah
Ta'ala ke waade ki tasdeeq ke liye ek martaba un par maut aayi, phir woh pehle ki
tarah zinda kar diye gaye. Un ki zindagi Shuhada ki zindagi se bahut buland hai.

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Ambiya علیہم السلام ki hayat Shuhada ki hayat se zyada kamil hai. Is liye un ke
waris nahi bante, un ka tarkah taqseem nahi hota aur un ki azwaj un ke baad nikah
nahi kar sakti.

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Ambiya علیہم السلام ke tarke ke bare mein farmaya gaya hai:

انا معشر الانبیاء لا نورث ما ترکنا بعد مؤنة عاملی و نفقة نسآئی صدقة

Yahan tak jo aqeede bayan hue, un mein tamam Ambiya علیہم السلام shareek hain.
Ab Nabi-e-Kareem ﷺ ke khaas fazail aur khususiyaat bayan ki ja rahi hain.

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Pehle Ambiya kisi ek qaum ki taraf bheje jate the. Huzoor ﷺ tamam makhlooq,
insaan, Jinn, farishton, haywanat aur jamadaat sab ki taraf Mab'ous hue.

و ما ارسلنك الا كآفة للناس

قل یایها الناس انی رسول الله الیكم جمیعا

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Jis tarah insaan par Huzoor ﷺ ki itaat Farz hai, isi tarah har makhlooq par
Huzoor ﷺ ki farmanbardari zaruri hai.

Huzoor ﷺ farishton, insano, Jinn, hoor-o-ghilman, haywanat, jamadaat aur tamam
jahan ke liye Rahmat hain. Musalmanon par to Aap ﷺ nihayat meherban hain.

یایها الذین امنوا اطیعوا الله و اطیعوا الرسول

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Huzoor ﷺ Khatam-un-Nabiyyin hain. Allah عزوجل ne Aap ﷺ par silsila-e-Nabuwat
khatm farmaya. Aap ﷺ ke zamane mein ya Aap ﷺ ke baad koi naya Nabi nahi aa sakta.
Jo kisi ko Aap ﷺ ke baad Nabi milna jaiz ya mumkin maane, woh kafir hai.

Huzoor ﷺ tamam makhlooq-e-Ilahi se afzal hain. Doosron ko jo alag alag kamalaat
diye gaye, woh sab Aap ﷺ mein jama kar diye gaye.

ما كان محمد ابا احد من رجالكم و لكن رسول الله و خاتم النبین

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Doosron ko jo kamalaat mile, woh bhi Huzoor ﷺ ke sabab se mile. Huzoor ﷺ ko Allah
Ta'ala ne apni zaat mein kamil aur akmal banaya. Aap ﷺ ka kamal kisi bahar ke
wasf ka mohtaj nahi; Aap ﷺ ki sifat ka kamal yeh hai ke jis mein ho use kamil
bana de.

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Huzoor ﷺ ko paanch aise khasail ata hue jo kisi pehle Nabi ko nahi diye gaye.
Tamam Ambiya ke alag alag kamalaat Huzoor ﷺ mein jama hain. Allah Ta'ala ne Aap ﷺ
ko tamam achhi sifaat ka majmua banaya.

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Na-mumkin hai ke koi Huzoor ﷺ ka misl ho. Jo kisi khaas sifat mein kisi ko Huzoor
ﷺ ka misl bataye, woh gumrah ya kafir hai.

Allah عزوجل ne Huzoor ﷺ ko Mahboobiyat-e-Kubra ka martaba ata farmaya. Tamam
makhlooq Allah Ta'ala ki raza chahti hai aur Allah عزوجل Mustafa ﷺ ki raza chahta
hai.

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Huzoor ﷺ ke khasais mein se Mi'raj hai. Aap ﷺ raat ke ek bahut chhote hisse mein
Masjid-e-Haram se Masjid-e-Aqsa, phir saat aasmanon, Kursi aur Arsh, balke Arsh
se bhi upar, jism ke saath tashreef le gaye.

سبحن الذی اسرى بعبده لیلا من المسجد الحرام الى المسجد الاقصا

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Mi'raj mein Huzoor ﷺ ko aisa khaas qurb mila jo kisi bashar ya farishte ko kabhi
nahi mila. Aap ﷺ ne Jamal-e-Ilahi ko aankhon se dekha, Allah Ta'ala ka Kalaam
bila-wasita suna aur aasman-o-zameen ki tamam badshahat ko tafseel ke saath dekha.

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Tamam makhlooq, pehle aur baad ke log, Huzoor ﷺ ke mohtaj hain; hatta ke Ibrahim
Khalilullah علیہ السلام bhi.

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Qiyamat ke din Shafa'at-e-Kubra Huzoor ﷺ ke khasais mein se hai. Jab tak Huzoor
ﷺ Shafa'at ka darwaza na kholenge, kisi ko Shafa'at ki ijazat nahi milegi. Balke
tamam Shafa'at karne wale Huzoor ﷺ ki bargah mein Shafa'at laayenge. Makhlooq mein
Allah عزوجل ke huzoor sirf Huzoor ﷺ Shafi' hain.

Yeh Shafa'at Momin, Kafir, farmabardar aur gunahgar sab ke liye hai. Hisab ke
intezar ki sakhti se kafiron ko bhi Huzoor ﷺ ke sabab nijat milegi.

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Huzoor ﷺ kuch logon ko Jahannum se bachayenge, kuch ko Jahannum se nikalwayenge,
kuch ke darje buland farmayenge aur kuch ke azaab mein kami karwayenge. Allah
Ta'ala ne Huzoor ﷺ ko Maqam-e-Mahmood ata farmaya hai.

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Shafa'at ki har qism Huzoor ﷺ ke liye sabit hai: Shafa'at bil-wajahat, Shafa'at
bil-mahabbat aur Shafa'at bil-izan. In mein se kisi ka inkar gumrahi hai.

Huzoor ﷺ ko mansab-e-Shafa'at ata kiya ja chuka hai. Huzoor ﷺ ne farmaya:

اعطیت الشفاعۃ

Allah Ta'ala farmata hai:

و استغفر لذنبك و للمؤمنین و المؤمنت

اللھم ارزقـنا شفاعۃ حبیبک الکریم

Shafa'at ke baaz halaat aur Qiyamat ke din zahir hone wale doosre khasais,
InshaAllah, Ahwaal-e-Aakhirat mein bayan honge.

Huzoor ﷺ ki Muhabbat Iman hai.

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Huzoor ﷺ ki itaat bilkul Allah Ta'ala ki itaat hai. Huzoor ﷺ ki itaat ke baghair
Allah Ta'ala ki itaat mumkin nahi.

من یطع الرسول فقد اطاع الله

Hatta ke agar koi farz namaz mein ho aur Huzoor ﷺ use yaad farmayen to foran jawab
de aur haazir-e-khidmat ho. Huzoor ﷺ se baat karne ki wajah se us ki namaz mein
koi khalal nahi padega.

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Huzoor ﷺ ki ta'zeem, yani Aap ﷺ ki azmat ka aqeedah, Iman ka hissa aur Iman ka
rukn hai. Iman ke baad ta'zeem ka amal har Farz se pehle hai.

Huzoor ﷺ ki ta'zeem ki wajah se Maula Ali کرم اللہ تعالی وجہہ ki Asr ki namaz ka
waqt guzar gaya. Huzoor ﷺ ne dua farmayi to doobta hua suraj laut aaya aur Maula
Ali کرم اللہ تعالی وجہہ ne namaz ada ki, phir suraj doob gaya.

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Isi tarah Siddiq-e-Akbar رضی الله تعالی عنہ ne Ghaar-e-Saur mein Huzoor ﷺ ki neend
mein khalal na aane ke liye apna paon saanp ke suraakh par rakh diya. Saanp ne
paon mein kaat liya, magar unhon ne paon nahi hataya. Un ke aansu Huzoor ﷺ ke
chehra-e-anwar par gire to Aap ﷺ bedaar hue aur apna Luab-e-Dahan lagaya, jis se
foran aaraam aa gaya.

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Huzoor ﷺ ka zikr aaye to poore khushu, khuzu, inkisari aur adab ke saath suna
chahiye. Huzoor ﷺ ka naam-e-paak sunte hi Durood Shareef padhna wajib hai.

اللھم صل علی سیدنا و مولـنا محمد معدن الجود والکرم والہ الکرام وصحبہ العظام وبارک وسلم

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Huzoor ﷺ se Muhabbat ki nishani yeh hai ke Aap ﷺ ka kasrat se zikr aur Durood
Shareef padha jaye. Aap ﷺ ka naam likha jaye to us ke baad صلی اللہ تعالی علیہ وسلم
likha jaye. Mukhtasar taur par صلعم likhna na-jaiz aur haram hai.

Muhabbat ki nishani yeh bhi hai ke Aal-o-Ashab, Muhajireen, Ansar aur in se jure
hue sab logon se Muhabbat rakhi jaye aur Huzoor ﷺ ke dushmanon se dushmani rakhi
jaye, chahe woh apna baap, beta ya bhai hi kyun na ho.

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Huzoor ﷺ ki bargah mein jo alfaaz bole jayein, woh adab se bharpoor hon. Aisa
lafz kabhi zaban par na laayein jis mein kam ta'zeemi ki boo ho. Huzoor ﷺ ko
pukarna ho to naam-e-paak ke saath seedha na pukarein, balke yun kahein:

Ya Nabi Allah! Ya Rasool Allah! Ya Habeeb Allah!

Madina Tayyibah ki haazri mile to Roza-e-Mubarak ke saamne chaar haath ke faasle
par dast-basta khade ho kar sar jhukaye hue Salat-o-Salam arz karein. Bahut qareeb
na jayein aur idhar-udhar na dekhein.

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Huzoor ﷺ ke saamne apni awaaz kabhi buland na karein, warna umr bhar ke amal
barbaad ho sakte hain. Huzoor ﷺ ke aqwaal, af'aal aur ahwaal maloom karein aur
unki pairwi karein.

Huzoor ﷺ ke kisi qaul, fa'l, amal ya haal ko haqaarat ki nazar se dekhna Kufr hai.

Huzoor ﷺ Allah عزوجل ke Naib-e-Mutlaq hain.

یایها الذین امنوا لا ترفعوا اصواتكم فوق صوت النبی و لا تجهروا له بالقول كجهر بعضكم لبعض ان تحبط اعمالكم و انتم لا تشعرون

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Huzoor ﷺ ko Allah Ta'ala ne tamam jahan ke tasarruf ka ikhtiyar ata farmaya hai.
Aap ﷺ jo chahein karein, jise chahein dein aur jis se chahein wapas lein. Tamam
jahan mein Aap ﷺ ke hukm ko pherne wala koi nahi. Tamam jahan Aap ﷺ ka mahkoom
hai aur Aap ﷺ apne Rab ke siwa kisi ke mahkoom nahi.

انما انا قاسم و الله المعطي

Huzoor ﷺ ne farmaya: “Har Ne'mat dene wala Allah hai aur baantne wala main hoon.”

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Huzoor ﷺ tamam zameen ke Malik hain. Jo Huzoor ﷺ ko apna Malik na jaane, woh
Sunnat ki mithaas se mehroom rahega. Tamam zameen Aap ﷺ ki Milk hai.

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Tamam aasmanon aur zameen ki saltanat Huzoor ﷺ ke zair-e-farman hai. Jannat-o-
Dozakh ki kunjiyan Huzoor ﷺ ke dast-e-mubarak mein di gayi hain. Rizq, Khair aur
har qism ki ata Huzoor ﷺ hi ke darbar se taqseem hoti hai.

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Huzoor ﷺ jab jhule mein doodh peete the to chand Aap ﷺ ki ghulami karta tha.
Aap ﷺ jidhar ishara farmate, chand udhar jhuk jata. Hazrat Abbas رضی الله تعالی
عنہما ne arz ki:

رأیتک في المھد تناغي القمر وتشیر إلیہ بأصبعک فحیث أشرت إلیہ مال

“Main ne Huzoor ﷺ ko dekha ke Aap ﷺ jhule mein chand se baatein farmate the aur
jidhar ungli se ishara farmate, chand usi taraf jhuk jata.”

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Yeh Huzoor ﷺ ke ata kiye hue ilm ka ek hissa hai. Ahkaam-e-Shari'at bhi Huzoor
ﷺ ke qabze mein diye gaye hain: jis ke liye jo chahein haram ya halal farma dein,
aur jis par jo chahein farz kar dein.

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Sab se pehle martaba-e-Nabuwat Huzoor ﷺ ko mila. Roz-e-Meesaq tamam Ambiya se
Huzoor ﷺ par iman lane aur Huzoor ﷺ ki nusrat karne ka ahd liya gaya. Huzoor ﷺ
Nabi-ul-Anbiya hain aur tamam Ambiya Huzoor ﷺ ke ummati hain.

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Allah عزوجل ne Huzoor ﷺ ko apni Zaat ka Mazhar banaya aur Huzoor ﷺ ke Noor se
tamam aalam ko roshan farmaya. Tamam Ambiya علیہم السلام Huzoor ﷺ ki Niyabat
mein kaam karte rahe.

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Is ma'ni mein Huzoor ﷺ har jagah tashreef-farma hain, jaise aasman ke beech mein
suraj aur us ki roshni mashriq-o-maghrib tak phaili hoti hai.

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Ambiya-e-Kiram علیہم الصلاۃ والسلام se jo laghzishein zahir hui hain, un ka zikr
Quran ki tilawat aur Hadith ki riwayat ke siwa karna sakht haram hai. In buzurg
hastiyon ke bare mein baat karne ki humein kya majaal! Allah Ta'ala un ka Malik
hai aur jis maqam par jis tarah chahe un ka zikr farmaye. Woh Allah ke pyare
banday hain. Un ki apne Rab ke liye jitni tawazu ho, doosra shakhs un alfaaz ko
apne liye daleel nahi bana sakta.

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Ambiya علیہم الصلاۃ والسلام ki laghzishein bhi hazaron Hikmaton aur maslihaton par
mabni hoti hain. Adam علیہ السلام ki ek laghzish ko dekhiye: agar woh na hoti to
Jannat se duniya mein tashreef-aawari na hoti, duniya abaad na hoti, kitabein aur
Rasool na aate, Jihad na hota aur laakhon nekion ke darwaze na khulte.

Is liye Ambiya علیہم الصلاۃ والسلام ki laghzishein bhi Siddiqeen ki nekion se afzal
aur buland hoti hain.

حسنات الابرار سیات المقربین

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Farishtay Noorani jism hain. Allah Ta'ala ne unhein qudrat di hai ke jis surat
mein chahein zahir ho jayein. Kabhi insaan ki surat mein aur kabhi kisi aur surat
mein nazar aate hain.

Farishtay wahi karte hain jo Allah Ta'ala ka hukm hota hai. Woh na jaan-boojh kar,
na bhool se aur na ghalti se Allah ke hukm ki mukhalifat karte hain. Woh Allah
عزوجل ke ma'soom banday hain aur tamam sagheerah-o-kabirah gunahon se paak hain.

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Farishton ko mukhtalif khidmatein di gayi hain. Baaz Ambiya-e-Kiram علیہم السلام
ki khidmat mein Wahi laate hain, baaz paani barsate, hawa chalate aur rizq
pahunchate hain. Baaz maa ke pait mein bachche ki surat banate hain.

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Baaz farishtay insaan ke badan mein tasarruf karte, dushmanon se hifazat karte,
zikr ki majlis dhoond kar us mein haazir hote aur insaan ke aamaal likhte hain.
Bahut se farishtay Darbar-e-Risalat mein haazir hote aur Musalmanon ka Salat-o-
Salam Huzoor ﷺ ki bargah mein pahunchate hain.

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Baaz farishtay murdon se sawal karte, baaz rooh qabz karte, baaz azaab dete aur
baaz Soor phoonkte hain. Is ke ilawa bhi farishtay bahut se kaam anjaam dete hain.

Farishtay na mard hain na aurat.

Farishton ko Qadeem ya Khaliq maanna Kufr hai.

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Farishton ki tadaad wahi jaanta hai jis ne unhein paida kiya, aur us ke batane
se us ka Rasool jaanta hai. Chaar farishtay sab se zyada mashhoor hain: Jibreel,
Mikaeel, Israfeel aur Izraeel علیہم السلام. Yeh sab farishton se afzal hain.

و ما یعلم جنود ربك الا هو

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Kisi farishte ke saath halki si bhi gustakhi Kufr hai. Jahil log apne dushman ya
na-pasand shakhs ko dekh kar kehte hain: “Malak-ul-Maut ya Izraeel aa gaya.” Yeh
baat Kufr ke qareeb hai.

Farishton ke wajood ka inkar karna, ya yeh kehna ke farishta sirf neki ki quwwat
ka naam hai aur kuch nahi, dono baatein Kufr hain.

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Jinnat aag se paida kiye gaye hain. Baaz Jinnat ko qudrat di gayi hai ke jis
surat mein chahein zahir ho jayein. Un ki umr bahut lambi hoti hai. Un ke sharir
ko Shaitan kehte hain. Woh insaan ki tarah aqal, rooh aur jism rakhte hain. Un
mein nikah aur aulaad hoti hai, khate peete, zinda rehte aur marte hain.

و الجآن خلقنه من قبل من نار السموم

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Jinnat mein Musalman bhi hain aur kafir bhi. Un ke kafir insano ke muqable mein
bahut zyada hain. Un mein nek Musalman bhi hain, fasiq bhi, Sunni bhi aur bad-
mazhab bhi.

Jinnat ke wajood ka inkar karna, ya badi ki quwwat ko Jinn ya Shaitan kehna Kufr
hai.

و انا منا الصلحون و منا دون ذلك-كنا طرآىق قددا

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Duniya aur Aakhirat ke darmiyan ek aur aalam hai jise Barzakh kehte hain. Marne
ke baad aur Qiyamat se pehle tamam Ins-o-Jinn apne martabe ke mutabiq us mein
rehte hain. Yeh aalam duniya se bahut bada hai. Barzakh mein kisi ko aaraam hota
hai aur kisi ko takleef.

Har shakhs ki jo umr muqarrar hai, us mein na izafa ho sakta hai na kami. Jab
zindagi ka waqt poora ho jata hai to Izraeel علیہ السلام rooh qabz karne ke liye
aate hain.

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Jab kisi ki rooh qabz ki jati hai to us ke daayein-baayein, jahan tak nigah jati
hai, farishtay nazar aate hain. Musalman ke aas-paas Rahmat ke farishtay hote
hain aur kafir ke aas-paas azaab ke farishtay.

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Us waqt har shakhs par Islam ki haqqaniyat suraj se zyada roshan ho jati hai,
magar us waqt ka iman maqbool nahi hota, kyun ke iman bil-ghaib ka hukm hai aur
ab ghayb nahi raha, balke yeh cheezein saamne aa gayi hain.

Marne ke baad bhi rooh ka insani badan se ta'alluq baqi rehta hai. Agarche rooh
badan se juda ho gayi, lekin badan par jo guzarti hai rooh us se ba-khabar aur
mutasir hoti hai.

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Musalman ki rooh apne martabe ke mutabiq mukhtalif maqamon par rehti hai. Baaz
ki rooh qabr par, baaz ki Zamzam Shareef ke kuen mein, baaz ki aasman-o-zameen
ke darmiyan, baaz ki pehle, doosre ya saatwein aasman tak, aur baaz ki aasmanon
se bhi buland hoti hai. Baaz roohen Arsh ke neeche qandilon mein aur baaz
Illiyyeen (bahut buland aur ba-izzat maqam) mein hoti hain. Magar jahan bhi hon, apne badan se un ka ta'alluq baqi
rehta hai.

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Rooh apne badan se ta'alluq ki wajah se qabr par aane wale ko dekhti aur pehchanti
hai aur us ki baat sunti hai. Rooh ka dekhna sirf qabr ke qareeb hone tak mahdood
nahi. Hadith mein us ki misaal is tarah di gayi hai jaise koi parinda pehle qafas
(pinjre) mein band tha aur ab azaad kar diya gaya ho.

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Hadith mein hai:

إذا مات المومن یخلی سربہ یسرح حیث شاء

“Jab Musalman ko wafat di jati hai to us ki raah khol di jati hai; woh jahan
chahe ja sakta hai.”

Kafiron ki napaak roohen baaz ke liye un ke qabrastan ya qabr par, baaz ke liye
Chaah-e-Barahoot mein, jo Yemen ki ek wadi hai, aur baaz ke liye pehli, doosri
ya saatwein zameen tak rehti hain.

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Maut ka matlab rooh ka badan se juda ho jana hai, yeh nahi ke rooh khatam ho
jaye. Jo rooh ko fana maanay woh bad-mazhab hai.

Murdah baat bhi karta hai. Insaan aur Jinn ke ilawa tamam jaanwar us ki baat
sunte hain.

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Jab murde ko qabr mein dafn kiya jata hai to qabr use dabati hai. Agar woh
Musalman ho to qabr ka dabana aisa hota hai jaise maa pyaar se apne bachche ko
zor se galay lagati hai. Agar woh kafir ho to qabr use itna zor se dabati hai ke
ek taraf ki pasliyan doosri taraf chali jati hain.

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Dafn karne wale jab dafn karke wapas jate hain to murdah un ke jooton ki aahat
sunta hai. Us waqt us ke paas do farishtay aate hain. Un ki shaklein nihayat
khaufnaak hoti hain. Un ka rang siyah aur aankhen siyah-neeli hoti hain. Woh
use qabr mein bitha kar sawal karte hain.

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Pehla sawal: من ربک — “Tera Rab kaun hai?”

Doosra sawal: ما دینک — “Tera Deen kya hai?”

Teesra sawal: ما کنت تقول في ھذا الرجل — “Is buzurg hasti ke bare mein tu kya
kehta tha?”

Murdah Musalman hoga to kahega:

ربي اللہ — “Mera Rab Allah عزوجل hai.”

دیني الإسلام — “Mera Deen Islam hai.”

ھو رسول اللہ — “Woh Allah ke Rasool hain.”

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Jab woh sahi jawab dega to aasman se nida hogi: “Mere bande ne sach kaha. Is ke
liye Jannat ka bistar bichhao, Jannat ka libas pehnao aur Jannat ki taraf ek
darwaza khol do.” Jannat ki hawa aur khushboo us ke paas aati rahegi aur jahan
tak us ki nigah jaye gi, qabr wahan tak kushada kar di jayegi.

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Gunahgar Musalmanon mein se baaz par un ki nafarmani ke mutabiq azaab hoga.
Phir un ke buzurgon, Deen ke Imam ya Awliya-e-Kiram ki Shafa'at se, ya Allah ki
Rahmat se, jab Allah chahega unhein nijat mil jayegi. Jo Musalman Shab-e-Jum'ah,
Roz-e-Jum'ah ya Ramazan mein wafat paaye, us par azaab-e-qabr hata diya jata hai.

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Kafir ki qabr mein us ke baayein taraf Jahannam ki khidki kholi jayegi. Us ki
lapet, jalan, garam hawa aur badboo us ke paas aayegi, phir woh khidki band kar
di jayegi. Us ke baad daayein taraf Jannat ki khidki khol kar kaha jayega: “Agar
tu in sawalon ke sahi jawab deta to yeh tere liye hoti, aur ab yeh hai.”

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Kafir ko qabr mein maar padti rahegi. Saanp aur bichchhu bhi use azaab denge.
Us ke bure amal munasib surat mein kutte ya bheriye ki shakal ban kar use takleef
denge. Nek logon ke nek amal achchi aur pasandeeda surat mein ban kar unhein
aaraam denge.

Azaab-e-qabr haq hai.

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Isi tarah qabr ki ne'matein bhi haq hain. Azaab aur ne'mat dono badan aur rooh
par hote hain. Agar badan gal jaye, jal jaye ya khaak ho jaye, phir bhi us ke
asli ajza Qiyamat tak baqi rehte hain. Unhi par azaab ya sawab hoga aur Qiyamat
ke din unhi ajza se dobara badan banaya jayega.

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Allah Ta'ala un ajza ko mehfooz rakh kar dobara badan banayega aur har rooh ko
usi pehle badan mein bhejega. Is ka naam Hashr hai. Qabr ke azaab aur aaraam ka
inkar wahi karega jo gumrah hai.

Murdah agar qabr mein dafn na kiya jaye, balke jahan pada rahe ya phenk diya
jaye, wahan hi us se sawal honge aur wahin sawab ya azaab milega. Yahan tak ke
agar kisi ko sher kha jaye to sher ke pait mein bhi sawal, sawab aur azaab hoga.

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Ambiya, Awliya, Ulama-e-Deen, Shuhada, Quran-e-Pak par amal karne wale Hufaz,
Allah ke mehboob banday aur woh log jo apna waqt Durood Shareef mein guzarte
hain, un ke badan ko mitti nahi kha sakti. Ambiya-e-Kiram ke bare mein yeh kehna
ke woh mar kar mitti mein mil gaye, gumrahi aur gustakhi hai.

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Ambiya, Shuhada, Awliya aur Ulama-e-Deen ke jism mitti se mehfooz rehte hain.
Maut ke baad bhi un ka badan kharab nahi hota. Huzoor ﷺ ne farmaya ke Allah ne
zameen par Ambiya ke badan khana haram kar diya hai.

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Zameen, aasman, Jinn, Insaan aur Farishtay sab ek din fana ho jayenge. Sirf Allah
Ta'ala hamesha baqi rahega. Duniya ke khatam hone se pehle Qiyamat ki kuch
nishaniyan zahir hongi: mashriq, maghrib aur Jazira-e-Arab mein teen jagah zameen
dhans jayegi; ilm uth jayega aur jahalat badh jayegi.

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Zina bahut badh jayega aur log be-hayai se use karenge. Mard kam aur auratein
zyada hongi, yahan tak ke ek mard ki zimmedari mein pachaas auratein hongi.
Ek bade Dajjal ke ilawa tees Dajjal aur honge jo Nabuwat ka jhoota da'wa karenge.

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Maal bahut zyada ho jayega. Darya-e-Furaat sone ke pahad zahir karega. Arab ki
zameen mein kheti, bagh aur nahrein ho jayengi. Deen par qayam rehna aisa mushkil
hoga jaise haath mein jalta hua angara pakadna. Waqt mein barkat nahi rahegi;
saal mahine jaisa aur mahina haftay jaisa guzrega.

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Log Zakat ko bojh samjhenge. Deen ka ilm Deen ke liye nahi padhenge. Mard apni
biwi ki farmabardari karega aur maa-baap ki nafarmani karega. Masjidon mein
awaazein buland hongi, gaane-baje badh jayenge aur log pehle logon ko bura kahenge.
Darinde insaan se baat karenge, jootay ka tasma aur koore ka agla hissa bhi baat karega.

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Jo log kabhi kapde aur jootay ko taraste the, woh bade mahal banane par fakhr
karengi. Dajjal zahir hoga aur chalis din mein Haramayn Shareefayn ke ilawa poori
duniya mein ghoomega. Us ka pehla din ek saal, doosra ek mahina aur teesra ek
hafta ke barabar hoga. Us ka fitna bahut bada hoga.

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Dajjal ke saath ek Jannat aur ek Dozakh hogi. Jo Jannat nazar aayegi woh asal mein
aag hogi aur jo Dozakh nazar aayegi woh aaraam ki jagah hogi. Woh Khudai ka da'wa
karega. Woh zameen ko hukm dega to sabza ugne lagega aur aasman ko hukm dega to
baarish hogi. Yeh sab jadoo aur Shaitani tamashe honge.

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Dajjal jab Shaam pahunchega to Hazrat Isa علیہ السلام Damascus ki Jami' Masjid ke
purbi minare par aasman se nazil honge. Imam Mahdi رضی اللہ تعالی عنہ Fajr ki
namaz padhayenge. Hazrat Isa علیہ السلام ki saans ki khushboo se Dajjal pighalne
lagega aur Hazrat Isa علیہ السلام use pakad kar qatl karenge.

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Hazrat Isa علیہ السلام Saleeb ko tod denge aur khinzeer ko qatl karenge. Tamam Ahl-e-
Kitab jo bachenge, un par iman layenge. Duniya mein Islam aur Ahl-e-Sunnat ka
ek hi Deen rahega. Bachche saanp se khelenge aur sher aur bakri saath charenge.
Hazrat Isa علیہ السلام chalis saal duniya mein rahenge, nikah karenge aur aulaad
hogi.

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Jab duniya mein har taraf Kufr ka ghalba hoga to tamam Awliya Haramayn Shareefayn
mein jama ho jayenge. Sirf wahin Islam baqi rahega. Ramazan ke mahine mein
Hazrat Imam Mahdi رضی اللہ تعالی عنہ ka zahoor hoga aur log un ke haath par bait
kar ke unhein apna Imam banayenge.

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Imam Mahdi رضی اللہ تعالی عنہ ke zamane mein adl aur insaf qayam hoga. Logon par
zulm khatam ho jayega. Dajjal ke fitne ke baad Hazrat Isa علیہ السلام Dajjal ko
qatl karenge. Phir kuch log apne teeron ko aasman ki taraf phenk kar kahenge ke
zameen walon ko qatl kar liya, ab aasman walon ko qatl karte hain.

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Qiyamat ki nishaniyon mein Dhuwan ka zahoor hai, jis se zameen se aasman tak
andhera chha jayega. Dabbatul-Arz niklega. Us ke paas Hazrat Musa علیہ السلام ka
asa aur Hazrat Sulaiman علیہ السلام ki anguthi hogi. Asa se Musalman ki peshani
par Noor ka nishan aur anguthi se kafir ki peshani par alag nishan banega.

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Hazrat Isa علیہ السلام ki wafat ke kuch arse baad, jab Qiyamat mein chalis saal
baqi honge, ek thandi aur khushbudar hawa chalegi. Woh Musalman ki rooh qabz kar
legi. Us ke baad sirf kafir log reh jayenge aur unhi par Qiyamat qayam hogi.

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Phir achanak Hazrat Israfeel علیہ السلام ko Soor phoonkne ka hukm hoga. Pehle
Soor ki awaaz bahut halki hogi, phir dheere-dheere buland hoti jayegi. Log use
sunkar behosh ho kar girenge aur mar jayenge. Aasman, zameen, pahad, Soor,
Hazrat Israfeel علیہ السلام aur tamam Farishtay bhi fana ho jayenge.

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Hashr ke maidan mein Huzoor ﷺ Hazrat Siddiq-e-Akbar aur Hazrat Farooq-e-Azam
رضی اللہ تعالی عنہما ke haath pakad kar tashreef layenge. Makkah Mukarramah aur
Madina Tayyibah ke qabristanon mein dafn tamam Musalmanon ko bhi apne saath
maidan-e-Hashr mein le jayenge.

Qiyamat zaroor qayam hogi. Is ka inkar karne wala kafir hai.

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Hashr sirf rooh ka nahi, balke rooh aur badan dono ka hoga. Jo kahe ke sirf
roohen uthengi aur badan zinda nahi honge, woh kafir hai.

Duniya mein jo rooh jis badan ke saath thi, Hashr mein bhi usi badan ke saath
uthayi jayegi. Koi naya badan nahi banaya jayega.

Badan ke asli ajza jama karke dobara uthaye jayenge.

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Log apne qabron se uth kar maidan-e-Hashr ki taraf jayenge. Kuch paidal aur kuch
sawari par honge. Kisi sawari par ek, kisi par do, teen, chaar ya das log honge.
Kafir munh ke bal chalta hua jayega. Baaz ko Farishtay kheench kar le jayenge
aur baaz ko aag jama karke le jayegi.

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Maidan-e-Hashr Shaam ki zameen par qayam hoga. Zameen bilkul seedhi hogi; ek
kinare par rai ka dana girne par doosre kinare se nazar aayega. Us din zameen
taambe ki hogi aur suraj ek meel ke faasle par hoga.

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Suraj itna qareeb hoga ke logon ko shadeed garmi mehsoos hogi. Aaj woh chaar
hazaar saal ki doori par hai, phir bhi us ki garmi se bahar nikalna mushkil hota
hai. Qiyamat ke din us ki garmi ka andaza khud kar lijiye.

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Log apne pasine mein doob rahe honge. Kisi ka pasina ghutnon tak, kisi ki kamar
tak, kisi ke seene tak aur kisi ke gale tak hoga. Kafir ke munh tak pasina chadh
jayega aur lagaam ki tarah use jakad dega. Zabanen sookh jayengi aur dil gale tak
aa jayenge.

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In museebaton ke bawajood koi kisi ka haal nahi poochega. Bhai bhai se bhagega,
maa-baap aulaad se door honge aur biwi-bachche ek doosre se jaan chhudayenge.
Har shakhs apni museebat mein phansa hoga.

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Log Hazrat Adam علیہ السلام se Shafa'at ki darkhwast karenge. Woh farmayenge:
“Aaj mujhe apni jaan ki fikr hai. Allah Ta'ala ne aaj aisa ghazab farmaya hai
jo pehle kabhi nahi farmaya. Tum kisi aur ke paas jao.” Phir woh logon ko Hazrat
Nooh علیہ السلام ke paas jaane ka mashwara denge.

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Hazrat Nooh علیہ السلام bhi farmayenge: “Main is maqam ke laayak nahi; mujhe apni
fikr hai. Tum Hazrat Ibrahim Khaleelullah علیہ السلام ke paas jao.” Hazrat
Ibrahim علیہ السلام bhi isi tarah uzr karenge aur Hazrat Musa علیہ السلام ki
taraf bhejenge.

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Hazrat Musa علیہ السلام bhi logon ko Hazrat Isa علیہ السلام ke paas bhejenge.
Phir sab log rote, chillate aur fariyad karte hue Huzoor ﷺ ki bargah mein haazir
hon ge aur arz karenge: “Ya Muhammad ﷺ! Aap Allah ke Nabi hain. Allah Ta'ala ne
Aap ﷺ ke zariye Deen ko poora farmaya hai. Hamari Shafa'at farmaiye.”

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Huzoor ﷺ farmayenge: “Main is kaam ke liye hoon.” Aap ﷺ Arsh ke neeche ja kar
sajdah karenge. Allah Ta'ala farmayega:

یا محمد! ارفع راسک وقل تسمع وسل تعطہ واشفع تشفع

“Aye Muhammad ﷺ! Sar uthaiye, kahiye aap ki baat suni jayegi, maangiye aap ko
ata kiya jayega aur Shafa'at kijiye, aap ki Shafa'at qabool ki jayegi.”

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Huzoor ﷺ ki Shafa'at ka silsila shuru hoga. Shuhada, Ulama, Hufaz, Hajiyon aur
Deen ka koi martaba paane wale log bhi apne logon ki Shafa'at karenge.
Jo bachche baligh hone se pehle wafat pa gaye, woh apne maa-baap ki Shafa'at karenge.

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Ulama un logon ki bhi Shafa'at karenge jo un ke liye Wuzu ka paani bharte ya
Istinja ke liye dhela laate the.

Hisab haq hai. Aamaal ka hisab liya jayega.

Hisab ka inkar karne wala kafir hai.

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Baaz logon se chupke se hisab liya jayega. Allah Ta'ala farmayega: “Tum ne yeh
kiya aur yeh kiya.” Banda iqrar karta jayega. Jab tamam gunahon ka iqrar ho jayega
to Allah Ta'ala farmayega: “Hum ne duniya mein tumhare aib chhupaye aur aaj tumhein
maaf karte hain.” Baaz se sakhti ke saath har baat ka sawal hoga; jis se is tarah
hisab liya gaya woh halak ho gaya.

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Huzoor ﷺ ne farmaya ke meri Ummat mein se sattar hazaar log baghair hisab Jannat
mein jayenge. Har ek ke saath sattar hazaar aur honge, aur Allah Ta'ala un ke
saath teen aur jamaatein ata farmayega. Un jamaaton ki tadaad Allah hi jaanta hai.
Tahajjud padhne wale bhi baghair hisab Jannat mein jayenge.

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Allah Ta'ala ek bande ke gunahon ke ninnanve daftar kholega. Har daftar itna
bada hoga jitni door tak nigah jaye. Allah Ta'ala poochega: “Kya tum in mein se
kisi baat ka inkar karte ho? Kya mere aamaal likhne wale farishton ne tum par zulm kiya?”
Banda kahega: “Nahi, aye Rab!” Phir us ke nek amal ka ek chhota sa parcha laya
jayega aur us se gunahon ke tamam daftar bhaari ho jayega.

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Huzoor ﷺ ko diya gaya Hauz-e-Kausar haq hai. Is ki lambai ek mahine ki raah hai.
Is ke kinare moti ke qubbe hain aur charon konay barabar hain. Is ki mitti
nihayat khushbudar mushk ki hai. Is ka pani doodh se zyada safed aur shahad se
zyada meetha hai.

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Meezan haq hai. Is par logon ke nek aur bure aamaal tole jayenge. Neki ka palra
bhari hone ka matlab yeh hai ke woh upar uth jayega, duniya ki tarah neeche nahi
jhukega.

Allah Ta'ala Huzoor ﷺ ko Maqam-e-Mahmood ata farmayega. Tamam log Huzoor ﷺ ki
Shafa'at ke mohtaj honge.

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Huzoor ﷺ ko ek jhanda ata hoga jise Liwa-ul-Hamd kehte hain. Hazrat Adam
علیہ السلام se aakhri Nabi tak tamam Momineen is jhande ke neeche honge.