Huzur jaan‐e‐noor sallallahu alaihi wasallam ke Jism‐e‐paak ke saaya na hone ka tahqiqi subut

(1)
Huzur jaan‐e‐noor sallaho alaihe wasallam ke
jism‐e‐paak ke saaya na hone ka tahqiq subut
Sarkar ka jism‐e‐be saaya
Allaama Arshadul Quadri
(2)
Pur aashob dilo ka itminan hamare ikhtiyar me nahi he.
Lekin kam az kam mazkura baala ahadees wa riwaayat ki
roshni me laaziman itna tasleem karna padega ke jisme
mubarak ka saaya na hone ke muta’allik aam musalmano ka
ye akeeda bebuniyad nahi he. Is baat ke sirf dalail hi nahi
hein balki kabile aaitmad hastiyo ka ta’aamul bhi he. Saaya
na hone ke subut me ehde sahaba se lekar daure akhir tak ki
ye marbut wa musalsal aur mutawaaris shahadatein asre
hazir ke chand khabti insano ke inkar par hargiz majruh nahi
ki ja sakti………..!
(3)
Sarkar Ka Jisme Be saaya
Riyaazul Islaam Bijnaur (U.P.)
Mukarrami janab editor sahab jaame noor Kolkata!
Assalamu Alaikum!
Hamare yahan huzur jaane noor Sallallaho alaihe wasallam
ke jisme akdas ke saaya ke muta’allik behes chidi hui he.
Kuch log kehte hein ki huzur ke saaya na hone ka akeeda aql
wa naql dono ke khilaf he. Ek bashar hone ki haisiyat se
huzur ke sath jab bashri lawazimaat the to jism ka saaya bhi
bashri khususiyaat se he. Iske na hone ka khayal hi saraasar
galat he. Un ka kehna he ki sha‐e‐iron ke is iste’aarat ko logo
ne akeeda bana liya he. Riwayaat me bhi koi aaisi kabile
aitmaad sarahat mojud nahi he ki huzur ke jisme paak ka
saaya nahi tha.
Az raahe karam is mas’ala par tafsili roshni daal kar sahi
maslak se roshnaas kare……..
(4)
Jawab naama
Aala Hazrat imame ehle sunnat fazile barelwi radiallaho
ta’aala anhu ne is mas’ala par lambi behes farmai he. Aur
dalilo ke sath ye saabit kiya he ki huzur ke saaya na hone ka
akida awaam ka ijaad kiya hua nahi he balki guzre hue
ulama ki sarahatein aur riwaayaat aur nusus se sabit he.
Pyare! aaj ke fitne se bhare daur me zehno fikr ka ilhaad
jitna bhi sar chad jaye kam h. Aap saaya na hone ke subut
me hadiso ke dalail mang rahe hain jab ke aap hi ke mulk
me ek aisa giroh bhi mojud he jo sire se hadeeso hi ko nahi
manta aur ye inkar sirf inkar hi ki had tak nahi he balki un ka
daawa he ki is inkar ke piche un ke paas dalail ke ambaar
mojud hain. Un ka kehna he ki islam ke ehkaam ki buniyaad
sirf qur’aan par he. Hadiso ka ambar bharose ke kabil nahi
he. Kal is par bhi behes ho sakti he aur dalail ke sahare
hadiso ka inkaar karke bhi ek shakhs muslim mu’aashra ke
sath apna mazhabi ta’alluk baki rakh sakta he.
To aise gumraah kun aur gair yakini halaat me hifazat ka iske
siwa koi raasta nahi he ki guzre hue ulama ki sahi rai par
aankh band kar ke bharosa kiya jaye. Fikri ilhaad aur dimagi
baato me beh gaye to ek tinka bhi salamat nahi reh jayega.
Abhi to ”Saaya‐e‐jisme rasul” hi ka mas’ala he. Badmast
sharabiyo ki tarah behekne ka yahi andaaz raha to ek din asl
”Rasul” hi ka mas’ala un ki majliso me zere behes hoga.
Ahadees ke bharose ka makaam majruh ho jane ke baad
Qur’aan ki buniyad hilne me kitni der lagti he? Isliye fareb
dene wale mulhideen ka tarika apnane ke bajae unhe yakin
wa bharosa karne wale ikhlaas ka rawaiya apnana chahiye.
Ab aap niche apne sawal se muta’allik kuch ishare mulahaza
kijiye.
Sabse pehle naql wa riwaayaat ke aitbaar se jism‐e‐rasul ke
saaya na hone ke akide ka jaeza lijiye..
Ahadees
(a) Imame hadees Hazrate Hakim Tirmizi rehmatullah t’aala
alaih apni kitab NAWADIRUL USUL me Hazrate Zakwaan
radiyallahu t’aala anhu se hadis riwaayat karte hain jiska
tarjama ye he: (Sarware aalam sallallaho alaihe wasallam ka
saaya‐e‐mubarak na suraj ki dhoop me nazar aata tha na
chandni me.) (KHASAAISUL KUBRA JILD AWWAL P.N. 68)
(b) Sayyadna Abdullah ibne Mubarak aur Hafiz bin Jozi
rehmatullaah ta’aala alaihuma Hazrate ibne Abbas
radiyallahu ta’aala anhu se hadees riwaayat karte he jiska
tarjama ye he: (Sarware aalam sallallaho alaihe wasallam ke
jisme paak ka saaya nahi tha. Na suraj ki dhup me na chiraag
ki roshni me. Sarkar ka noor sooraj aur chirag ke noor par
gaalib rehta tha.) (AL MAWAHIB JILD 4 P.N. 240)
(c) Imam Nasfi tafsire madarik sharif me hazrate Usman
radiyallahu ta’aala anhu se hadees naql farmate he jiska
tarjama ye he: (Hazrate Usman Gani radiyallahu ta’aala
anhu ne baargaahe risaalat me arz kiya ke khuda azzawajal
ne aap ka saaya zameen par padne nahi diya taki us par kisi
insan ka kadam na pad jaye.) (MADARIK SHAREEF JILD 2 P.N.
103)
(d) Hazrate Imam Suyuti rehmatullah aiaih ne Khasaise
Kubra sharif me ibne saba se riwaayat naql farmai jiska
tarjama ye he: (Ibne saba ne kaha ki sarkar ka saaya zameen
par nahi padta tha kyun ki wo noor the. Aaftab wa maahtab
ki roshni me jab chalte the to saaya nazar nahi aata tha.)
Kuch ulama ne farmaya is waqiye par huzur ki wo hadees
shahid he jisme huzur ki ye dua mankul he ki parwardigaar
mujhe noor bana de. (KHASAISUL KUBRA JILD AWWAL P.N.
68)
Namune ke tor par ye 4 hadise is daawe ke subut ke liye kafi
hain ke sarkar ke jisme mubarak ke saaya na hone ka akeeda
sirf be buniyad nahi he. Is ki jadein riwaayaat wa ahadees ki
tahon(niche) me mojud hain.
Ho sakta he guzri hui hadeeso par kisi ko kalam ho aur wo
unhe fanni nuktae nazar se dalil ke kabil na samajhta ho.
Wese hum kisi ke khayal par pabandi to nahi laga sakte lekin
itna zarur kahenge ki aaj ke ehle ilm malumat ki wus’at,
nure iman ki samajh, insherahe sadr, ikhlaase niyyat aur
taharat wa dayanat ke aitbaar se guzre hue buzurgo ke
mukable me kisi tarah bhi tarjih ke kabil nahi ho sakte. Jab
ki har daur ke ulamae aslaaf ne in riwayaat ki roshni me is
akeede ki toseek ki h ki huzure anwar sallallahu alaihe
wasallam ke jisme paak ka saaya nahi tha.
Saaya na hone ke subut me
akaabirine ummat ki mustanad
shahadatein :
(1) Imam Jalaluddin Suyuti rehmatullah ta’aala alaih irshad
farmate hain: Huzur jaane noor ka saaya zamin par nahi
padta tha aur na aaftaab wa mahtaab ki roshni me saaya
nazar aata tha. Ibne Saba iski wajah bayaan farmate hein ki
huzur noor the. Razin ne kaha ki huzur ka noor sab par
gaalib tha.(ANMUZAJUL LABEEB)
(2) Imamuz Zama Kaazi Ayaaz rehmatullah alaih irshad
farmate hain: Ye jo zikr kiya gaya he ki aaftaab wa mahtaab
ki roshni me huzur kr jisme mubarak ka saaya nahi padta
tha to is ki wajah ye he ki huzur noor the.(SHIFAA KAAZI
AYAAZ JILD AWWAL P. N. 342)
(3) Allama Shahabuddin Khafaaji rehmatullah alaih irshad
farmate hain: Azmat wa ehtaram ki wajah se huzur ke
saayae jism ka daman zamin par ragadta hua nahi chalta
tha. Haal ye he ki huzur hi ke saayae karam me sare insan
chain ki nind sote hain is se herat angez baat aur kya ho
sakti he.
Is amr ki shahadat ke liye qur’aan ki ye shahaadat kaafi he ki
huzur sallallahu alaihe wasallam noore mubin hain. Aur
huzur ka saaya na hona bashar hone ke munafi nahi he.
(NASIMUR RIYAZ JILD 3 P. N. 319)
(4) Imam allama Ahmad Kastalani irshad farmate hain:
Sarkare do aalam sallallahu alaihe wasallam ke jisme athar
ka saaya na aaftaab ki roshni me padta tha na maahtaab ki
chandani me. Ibne saba us ki wajah bayan karte hain ki
huzur noor the isliye chandni aur dhoop me chalte the to
jisme paak ka saaya na padta tha. (AL MAWAHIBUL
LADUNNIYA JILD AWWAL P. N. 180, ZARKANI JILD 4 P. N.
320)
(5)Allama Hussain ibne Mohammed Dayar Bikri irshad
farmate hein: Huzur sallallahu alaihe wasallam ke jisme
anwar ka saaya na sooraj ki roshni me padta tha na chandni
me.(KITABUL KHAMEES KISM NUMBER 4)
(6)Imam ibne Hajar Makki rehmatullah alaih irshad farmate
hain: Is baat ki himayat me ki huzur sarapa noor the, is
waqiye ka izhaar kaafi he ki huzure paak ke jisme mubarak
ka saaya na dhoop me padta tha na chandni me. Isliye ki
saaya kaseef chiz ka hota he aur khudae paak ne huzur ko
tamam jismani kasafato se paak kar ke unhe sirf noor bana
diya tha. Isliye un ka saaya nahi padta tha. (AFZALUL KURA
P. N. 72)
(7) Allama Suleman Jamal rehmatullah alaih irshad farmate
hain: Huzur sallallahu alaihe wasallam ke jisme paak ka
saaya na aaftab ki roshni me padta tha na mahtab ki
chandni me. (AUHATE AHMADIYA SHARHE HAMZIYA P. N. 5)
(8) Shaikh Muhakkik Shah Abdul Haque muhaddise dehlavi
irshad farmate hain: Huzure paak sallallahu alaihe wasallam
ka saaya na aaftab ki roshni me padta tha na mahtab ki
chandni me. (MADARIJUN NUBUWWAT JILD 1 P. N. 21)
(9) Imame Rabbani mujaddide alfe saani rehmatullah alaih
irshad farmate hain: Huzure paak sallallahu alaihe wasallam
ka saaya nahi tha aur iski wajah ye he ki aalame shahadat
me har chiz se uska saaya lateef hota he aur sarkaar ki shan
ye he ki kaainaat me un se zyada koi lateef chiz he hi nahi
phir huzur ka saaya kyun kar padta. (MAKTUBAAT JILD 3 P.
N. 147)
(10)Sahibe Majmaul Jaar Allama Shaikh Mohammed Tahir
irshad farmate hain: Huzur sallallahu alaihe wasallam ke
naamo me se aur bhi ek naam he aur uski khususiyat ye he
ki huzur ka saaya na dhup me padta tha aur na chandni me.
(ZUBDA SHARHE SHIFA)
(11) Imam Ragib Asfahani irshad farmate hain: Marwi he ki
jab nabi kareem sallallahu alaihe wasallam chalte to aap ka
saaya na hota tha.
(12) Sahibe Siratul Jaleeya Al Maruf Bi Sirate Shami farmate
hain: Huzur sallallahu alaihe wasallam jab suraj ya chand ki
roshni me chalte to aap ka saaya na hota, isliye ki aap noor
the. (SIRATE JALEEYA MATBUAA MISR JILD 2 P.N. 422)
(13) Imam Takiyuddin Subki alaiher rehmato war rizwan
farmate hain: Khudae rehman ne aap ke saaye ko zameen
par padne se paak farmaya aur paaimaali se bachne ke liye
aap ki azmat ke sabab usko lapet diya taki dikhai na de.
(SIRATE JALEEYA JILD 2 P. N. 94)
(14) Allama mulla Ali Kaari irshad farmate hain ki:
Huzur ka saaya na tha, na suraj ki roshni me chalte waqt aur
na chand ki chandni me. (JAM’UL WASAAIL JILD 1 P. N. 47)
(15) Imam Shaikh Ahmad Munavi bhi yahi farmate hain.
(16) Imamul Aarifeen Maulana Jalaluddin Roomi farmate
hain: Jab fakr ki manzil me durwesh fana ka libaas pehen
leta he to muhammed sallallahu alaihe wasallam ki tarah us
ka saaya bhi zaail ho jata h. (MASNAWI MAANAWI DAFTARE
PANJUM)
(17) Hazrat Allama Behrul Uloom Lukhnawi rehmatullah
alaih Maulana Jalaluddin Roomi ki baat ki sharah me
farmate hain: Is me huzur ke is mojize ki taraf ishara he ki
huzur ka saaya nahi tha.
(18) Imamul Muhaddiseen Hazrat Shah Abdul Aziz bin Shah
Waliyullah muhaddise dehlavi rehmatullah alaih irshad
farmate hain: Jo khususiyatein nabi e akdas sallallau alaihe
wasallam ke badane mubarak me ata ki gai thi un me se ek
ye thi ki aap ka saaya zameen par nahi padta tha.
(TAZKIRATUL MAUTA WAL KUBUR P. N. 13)
(19) Kaazi Sanaullah pani pati farmate hain: Me kehta hun ki
rasule khuda ka saaya nahi tha.
Mashahire ummat ke akwaal phir ek baar gaur se
padh lijiye. Baat sarsari taur par nahi keh di gai he aage
piche aqlo naql ka anmbaar bhi he. Munkireen ke paas sab
se badi daleel bashariyat ka pekar he. Ye istidlaal bhi
mazkura baala akabireen ki nighaho se chupa hua nahi he.
Apni ibaraton me iska zikr bhi karte hein. Is ke bawajud
sarahat karte hain ki huzur ke jisme anwar ka saaya nahi
tha. Isse pata chalta he ki un ka ye akeeda be khabri me
nahi he. Bharpur malumaat ke ujaale me he.
Kya is ke baad bhi is ilzaam ke liye gunjaaish reh jati he ki
jisme paak ka saaya na hone ka tasawwur awam ke zehen
ka paida kiya hua he. Millat ke un asaateen ko agar awaam
ki saf me khada kiya ja sakta he to pehle ye bataya jaye ki
sahaba tabe’een aur tab’e tabe’een ke baad ummat ke
akaabir ki fehrist me kon log aate hain???
Wese pur aashob dilo ka itminaan hamare ikhtiyaar me nahi
he. Lekin kam az kam mazkura baala ahadees wa riwaayat ki
roshni me laziman itna tasleem karna padega ki jisme
mubarak ka saaya na hone ke muta’allik musalmano ka ye
akida be buniyaad nahi he. Is baat ke sirf dalaail hi nahi he.
Kabile aitmaad hastiyon ka ta’aamul bhi he. Saaya na hone
ke subut me ahde sahaba se le kar daure akhir tak ki ye
marboot wa musalsal aur mutawaris shahadatein asre hazir
ke chand khabti insano ke inkaar par hargiz majrooh nahi ki
ja sakti. Mazhabi kadro ki paamaali ka isse zyada dardnaak
maatam aur kya ho sakta he ki shehristane jahalat ka har
khakroob raazi wa gazali ki masnad se baat karta he. Aur
tamasha ye he ki tehtus sara me dhansi hui buniyaado ko
hilane ki koshish me khud apne hi zehen ki buniyad hil jaati
he. Khudaye kadeer daure jadeed ke shar wa fitan se sada
loh musalmano ko mehfooz rakhe.
Yahan tak naql wa riwaayaat ki hesiyat se mas’ale par behes
ki gai he aage ‘bashariyyat’ ke istidlaal ka bharpoor jaeza
mulahaza farmaaye.
Munkireen ke istidlaal ka
tankeedi jaeza:
Sarkare risaalat sallallahu alaihe wasallam ke jisme anwar
ke saaya na hone ke inkaar me munkireen ki taraf se jo
daleel intihaai shad wa mad ke sath pesh ki jaati he, wo
sarkar ki ‘bashariyyat’ he.
Munkireen ka zehen aur unke istidlaal ka rukh samajhne ke
liye ek pur josh mimber ki daleel mulahaza farmaae: Jo
shakhs ye kehta he ki saaya kaseef hota he aur aap ki zaat
sar se paaw tak noor he wo ye bhul jata he ki huzur ne taaif
me patthar aur gazwae ahad me zakhm khaye hain.
Kumkume se nikalne wali roshni ya chandni se nikharti hui
fiza me patthar chalaiye?? Kya noor ke jism se khun phut
niklega? Zahir he ki kaseef chiz ki chot kaseef chiz par padti
he na ki lateef par. (MAHNAAMA ‘TAJALLI DEWBAND’
HASILE MUTAALA NUMBER P. N. 39)
Zara gehraai me utar kar sochiye. Roohaani kadro aur
maujizaat ke inkaar me europe ke madda parast mulhideen
jis rukh par sochte hain, us me aur is andaaze fikr me kya
fark he.
Samaji kanoon un ke yahan bhi dimaag ke sanam khaana ka
sab se bada but he aur munkireen ne bhi isi kanoon ko apna
kiblae fikr banaya he. Imaan wa aitkaad ka rishta tut sakta
he, samaji kanoon bhala kyun kar tutega. Tarikh wa ser se ye
baat maloom hui he ki huzur ne taaif me patthar aur gazwae
ahad me zakhm khae hain. Samaji kanoon ne hame ye
bataya ki kaseef chiz ki chot kaseef cheez hi par padti he na
ki lateef par. isliye ma’aazallah huzur ke jism ka kaseef hona
zaroori he aur jab wo kaseef he to uska saaya bhi laazmi he.
Samaji kanoon ki buniyad par saaya na hone ke inkaar me
sochne ka ye andaaz agar haq bajanib karar de diya jae to
huzur sallalahu alaihe wasallam ke ek saaya na hone ka
akeeda hi nahi, ambiya ke sare mojizat se inkaar kiya ja
sakta he.
Misaal ke tor par hazrat musa alaihis salam ke yade beza se
roshni futne ka akeeda quran se saabit he. Wahan bhi isi
tarah ka sawal uthaya ja sakta he ki aam samaji kanoon ke
mutabik roshni ya to chirag se fut ti he ya kisi lateef chiz se.
Yunhi jo shakhs hazrate isaa alaihes salaam ke muta’allik ye
akida rakhta he ki wo murda ko zinda kar diya karte the
wahan bhi ye akli mu’aarza kaaim kiya ja sakta he ki sookhi
hui rago aur bujhe hue dil aur thandi laash me zindagi ki
waapsi aadat aur samaj ke aaitbaar se mumkin nahi he. Is
liye ma’aazallah ye akida sarasar galat aut waqiye ke khilaf
he.
Hazrate daood alaihes salaam ke baare me ye akida islaam
ke musallamaat me se hai ki un ki mutthi me loha mom ki
tarah pighal jata tha. Yahan bhi kanoon ki deewaar aade
laiye ki loha pighlane ke liye jitni hararat ki zarurat hai wo
sirf aag hi pahuncha sakti hai. Jisme insani me itni hararat ki
mojudgi tab’an na mumkin hai. Isliye ma’aazallah ye akida
bhi waqiye ke khilaf hai.
Yunhi hazrate ibraheem khalilullah alaihes salatu wassalaam
ke muta’allik ye akida mohtaje subut nahi hai ki dehekte
hue angaaro aur ubalte hue sholo me unhe daal diya gaya
lekin aag ke samandar se wo baal baal bach kar nikal aaye.
Yahan bhi samaji kaanoon ka sikka raaij kijiye ki dehekte
hue sholo se kisi bashri jism ka mehfuz nikal aana aql aur
fitrat dono ke hilaf hai. Isliye ma’aazallah ye kissa bhi kisi
farzi daastan ki tarah bilkul galat aur waqiye ke khilaf hai.
Yahan tak ki khud sarware kaainaat sallallahu alaihe
wasallam ke muta’allik ahadees ki kitabo me is tarah ke be
shumaar waqiyaat milte hain ki darakht sarkaar ke ishare
par jhumte jhamte, zameen ka seena shak karte, apne tano
ke bal par chalte hue hazire khidmat hote aur ishara pa kar
phir apni asli halat par laut jaya karte the.
Yahan bhi kayaas ki tukbandi ladaiye ki darakhto ka baat
samajhna, kisi ki taraf chalna phir wapas ho jana aur jad
chhod dene ke baawajud shadaab rehna kanoone fitrat ke
khilaaf hai. Isliye ma’aazallah ye waqiya bhi sahi nahi hai.
Aur ustune hannanaa ka waqiya to is se bhi zyada herat
angez hai ki ek chobe khushk se huzur sallallahu alaihe
wasallam ka jisme paak mas ho gaya to na sirf ye ki usme
zindagi ka shu’oor paida ho gaya balki us ke andar ishk ka
sozo gudaaz jaag utha. Aur gamzada insano ki tarah hijre
rasool me phut phut kar wo rone lagi.
Yahan bhi aqle bad mast ki rehnumaai me ta’an ki zabaan
daraaz kijiye ki samaji kanoon ki ru se ek sukhi hui lakdi me
insaani zindagi ka farog kabhi muntakil nahi ho sakta. Isliye
ma’aazallah ye waqiya bhi bilkul farzi aur be buniyaad hai.
Isi tarah sarkar ke jisme paak ke muta’allik aam tor par
ahadees ki kitabo me ye riwaayaat mojud hain ki huzur ke
jisme akdas par makkhi nahi bethti thi. Huzur ka paseena
mushk wa anbar ki tarah khushbu se mu’attar raha karta
tha. Apne se tawilul kaamat insano ki bheed me bhi huzur
sabse unche nazar aate the. Phir isi bashri jism ke saath
huzur shabe meraj me fazae baseet se guzre, aasmano par
gaye, jannato ki ser farmaai, sidratul muntaha se aage
hijabe azmat tai karke la makan me pahunche aur jalwae
ilahi ka maathe ki ankho se mushaahada kar ke taaro ki
chaao me ba khero aafiyat waapas laut aaye.
Aql ke ghode par sawaar ho kar ma’aazallah inkaar kar dijiye
in saari rawaayaat ka bhi. In me se kon si aisi baat hai jo
samaji kanoon ke tehet insaan ke aam haalat se mutaabakat
rakhti ho. Ho sakta hai ki in saari bato ke jawaab me ye kaha
jaye ki ye ambiya ke moujizaat hain aur ambiya ke moujizaat
khuda ke be paayan kudrat ke mazahir hote hain. Is liye in
waaqiyqqt ko tasleem kar lene me koi aqli aur samaji
istihaala nahi hai.
Is jawaab ki sehet tasleem. Lekin phir ye sawaal kiya ja sakta
hai ki kya khuda ta’aala ki wasee kudrat sirf is baat se aajiz
hai ki us ke mehbub sarapa noor sallallahu alaihe wasallam
ke jisme paak ka saaya na ho.
Is behes se ye baat sabit ho gai ke saaya na hone ke subut
me jo dalaail ham ne pehle pesh kiye hain thodi der ke liye
un se nazar pher lein jab bhi sirf is buniyaad par is akide ka
inkaar nahi kiya ja sakta ki aisa hona aqli aur samaji taur se
na mumkin hai.
Wazeh rahe ki moujizaat ke zikr se hamara mud’da’aa sirf
itna sabit karna hai ki jab un umoor ke waqe hone me
samaji kanoon ka sistem mane nahi hai to jisme paak ke
saaya na hone ki behes me samaji kanoon ko inkaar ki
buniyaad kyun banaya jata hai?
Achi tarah samajh lijiye ki huzur ka sar se paaw tak noor
hona saaya na hone ki daleel nahi hai balki saaya na hone ki
wazahat hai. Daleel to dar asl wo riwaayaat hain, jo
ahaadees ki kitabo me bilkul isi tarah mankul hain jis tarah
digar moujizaat ki riwaayatein naql ki gai hain.
Fitna aashob aur batil nazzad zaheen ka ye bhi bahut bada
mugaalta hai ki chunki huzur jakhmi hue , jisme paak se lahu
tapka isliye sabit hua ki ma’aazallah huzur ka jism noori
nahi tha, kaseef tha aur jab kaseef tha to uska saaya padna
zaruri tha.
Samajh me ye baat nahi aati ki huzur ke zakhmi hone aur
saaya na hone me tazaad kya hai? Jisme waahid se
mutazaad kaifiyato ka zuhur na mumkin kab hai? Misaal ke
taur par aam insano ka jism mutazaad anaasir ka majmuaa
hai . Aur har unsur ka zuhur ba yak waqt hota rehta hai to
unsure aatish ki kaifiyat ka zuhur dekh kar agar koi unsure
aab ki mojudgi ka inkaar karta hai to use paagalpan ke siwa
aur kya kaha ja sakta hai.
Sarkare risaalat sallallahu alaihe wasallam jahan sarapa
noor the wahan ye akida bhi amre waqiya hai ki huzur
bashar bhi the aur ye bhi amre waqiya hai ki jisme paak se
noori aur bashri dono kaifiyato ka zuhur hota raha.
Jab sarkar ke jisme paak se lahu tapka. Jab sarkar ko khane
wa peene ki chaahat hui. Jab huzur azdawazi zindagi se ham
kinaar hue jab kibr sini me kamzori laahik hui aur jab jisme
paak ko alaalat laahik hui to us waqt bashariyyat ke ausaaf
ka zuhur tha.
Lekin jab sarkar ne kai mahine tak bagair iftaar ke musalsal
roze rakhe aur kisi tarah ki jismani kamzori nahi paida hui.
Jab sarkar ne andheri raat me apne gaaw lot’te waqt ek
sahaabi ko khujur ki shaakh daste karam se mass karke
inaayat farmaai aur kuch door chalne ke baad chiraag ki
tarah roshan ho gai, jab hijrat ki raat muhasra kiye hue
katilo ke palko ke niche se huzur bahar nikal aaye aur koi
unhe nahi dekh saka. Jab sarkar ne ek habshi gulaam ke
siyaah chehre ko apni nazar ki tajalli se ujla bana diya. Jab
jisme paak ke saath huzur ne shabe meraj malakute aala ki
ser farmaai aur sidratul muntaha ke us khat se aage nikal
gaye jahan farishto ke par jalte hain. Jab huzur pashe pusht
chizo ko isi tarah mulahaza farmate jis tarh samne ki chizo
ko koi dekhta hai to us waqt nooraniyat wa qudusiyat ke
ausaaf ka zuhur tha.
Hasile behes ye hai ki jis aan me huzur ka paikar bashri tha
usi aan me huzur noor bhi the. sarkaar ki dono haisiyato me
koi aqli aur shar’ee munaafaat nahi hai aur jab jisme paak ki
do haisiyatein thi to dono tarah ke Ausaaf ka zuhur dekh kar
jis tarah sarkar ki bashariyyat ka inkaar galat hai. Bilkul usi
tarah bashariyyat ke mazaahir dekh kar sarkar ki
nooraaniyat ka inkar bhi sahi nahi hai. Maslake haque dono
haisiyato ka jame aur dono jehato ko mushtamil hai.