04. Rabi-Ul-San

Faza’il-O-A’amaal Aur Rusoomaat

 

 

♦ Rabi-Ul-Sani ♦

 

Rabi-ul-Sani, Isay Rabi-ul-Aakhir bhi kaha jata hai, Aakhir aur Sani, Donon ke ma’ani aik hi hein, Ya’ani doosara. Islami saal ke is chothay maheene ko Rabi-ul-Sani aur Rabi-ul-Aakhir kehte hein.

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Waja-E-Tasmiya:

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Rabi’a ke ma’ani hein, Mosam-e-Bahaar. Rabi-ul-Awwal aur Rabi-ul-Sani yeh donon maheene goya bahaar ke hein, Is liye donon ko Rabi (Al-Awwal, Al-Sani) kaha jata hai. Pehla aur doosra.

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Fazaa’il:

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Is maheene ki koi fazilat Quraan-o-Hadith mein warid nahin.

 

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Masnoon A’amaal:

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Is maheene ka koi makhsoos masnoon amal Ahaadith mein bayan nahin kiya geya aur arbon ka koi tasawwur aur rawaj bhi manqool nahin.

 

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Rusoom-o-Bid’aat:

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Is maheene ki 11 aur 17 tareekh ko ” Giyarahweein Shareef” manana. Giyarahweein ka juloos nikalna ya is mein shirkat karna. Shaikh Abdul-Qadir Jelani رحمہ اللہ ke Eisal-e-Sawab ke liye degein pakwa kar taqseem karna aur un ke nam ki Nazar-o-Niyaz dena. Baghdad ki taraf munh kar ke “Salat-e-Ghosiya” padhna aur Shaikh Abdul-Qadir Jelani ki shan mein mubalagha aaraai se kam lena aur un se dastageeri chahna. WaGhair-ul-a hein.

 

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” Giyarahweein Shareef ” ki haqiqat:

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Yeh “Giyarahwien Shareef” kaya hai? Yeh Peer Abdul-Qadir Jelani رحمہ اللہ ke nam ki “Niyaz” hai jo Rabi-ul-Sani ki giyarahwien ya satarhwien tareekh ko di jati hai. 11 yah 17 tareekh (ba Ikhtalaf-e-Muarrikheen) Hazrat Peer Jelani ki Tareekh-e-Wafat hai. Kaha jata hai keh yeh niyaz un ke Yoam-e-Wafat par un ke Eisal-e-Sawab ke liye di jati hai. Lekin waqia yeh hai keh aisa nahin hai, Yeh aik aisa amal hai jo mushrikana aqeede se zahoor pazeer hota hai. Is ko samajhne ke liye Hasab-e-Zail pehloo Qabil-e-Ghor hein.

 

Awwalan:

 

Yoam-e-Wafat par Eisal-e-Sawab ke liye degein waGhair-ul-a pakwa kar taqseem karne ka islam mein koi suboot nahin hai. Eisal-e-Sawab ki niyyat se bila-shubah sadqa kherat karna jaaiz hai lekin is ke liye kisi din ki Ta’ayeen-o-Takhsees ka koi tasawwur nahin hai. Yeh ta’ayeen Ghair-ul- muslimon ki naqqali hai, Unhi ke han apne akaabir ka Yoam-e-Wafat aur Yoam-e-Wiladat manane ka rawaj hai, Isi ki aik shakal Yoam-Wafat par Eisal-e-Sawab karne ki bhi hai.

 

Saniyan:

 

Giyarahwien ya satarahwien Shareef, Eisal-e-Sawab ki shakal nahin hai, Balkeh yeh dar-asal Peer Jelani ke nam ki nazar hai jo un ki khushnoodi hasil karne aur un ki narazi se bachane ke liye di jati hai. giyarahwien dene wale ka aqeeda hota hai keh mere is fe’al se Peer sahib khush hongay jis se mere karobar mein taraqqi ho gi, Yahi wajah hai keh giyarahwien na dene ki soorat mein usay yeh khof aur andesha hota hai keh usay karobar mein nuqsan ho ga, Us ki bhenson ka doodh khushak aur woh Ibtala-o-Aazmaaish se do char hojaye ga.

Is ki daleel yeh hai keh Shaikh Abd ul Qadir Jelani ki baabat giyarahwien dene wale ka aqeeda hai keh woh khudaai siffat se (نعوذباللہ) mutsif hein. Woh door aur nazdeek se har aik ki faryad sunne aur hajat rawaai karne par qadir hein, Woh kaainat mein tasarruf karne ka aur nafa’a nuqsan pohanchane ka ikhtiyar rakhte hein, Woh hamare dilon ke razon aur kefiyat se aagah hein, Jab hi to yeh log un se is tarah imdad talab karte hein jis tarah Allah se ki jati hai, Usi tarah un ko madad ke liye pukarte hein jese Allah ko pukara jata hai, Usi tarah un ko Naaf’e-o-Zaarr samajhte hein jese Allah Taala hai, Chunancheh woh un ke nam ki Salaat-e-Ghosiya (Baghdad ki taraf munh kar ke) padahte hein. Jo sareehan ghair Allah ki ibadat hai, Un ke name ka Hasab-e-Zail wazeefa padhate hein:

 

[یا عبد القادر شیئا للہ] “Aye Abdul-Qadir! Allah ke liye kuch dijiye” Un se Istamdaad-o-Istighasa kiya jata hai aur kaha jata hai:

 

امداد کن امداد کن                                  از بند غم آزاد کن

در دین و دنیا شاد کن                             یا شیخ عبد القادر !

 

“Imdaad kar, imdaad kar, Gham ki qaid se aazad kar, Deen-o-Duniya mein khush kar, Aye Shaikh Abdul-Qair !”

 

Un ki baabat aisi aisi karamaat bayan ki jati hein jin se yahi bawar karaya jata hai keh woh kaainat mein har qisam ka tasarruf kar sakte hein aur apni mehfilon aur wa’azon mein un ke ander Allah Taala wali siffat ka isbaat karte hein. Misal ke tor par yeh nazam dekhiye jo is firqe ke sab se aham aur mustanad rasaale mein shai’a hui hai. Is mein mushrikana aqeede ka nihayat washgaaf alfaaz mein izhar hai. Zara seene pe hath rakh kar mulahaza farmaiye!

 

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Shaikh Jelani Mein Khudai Siffat Ke Isbaat Par Mabni Mushrikana Nazam:

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Khuda ke fazal se hum par hai saya Ghos-e-Aazam ka

Humein donon jahan mein hai sahara Ghos-e-Aazam ka

 

Hamari laj kis ke hath hai, Baghdad wale ke

Balaein taal dena kam kis ka, Ghos-e-Aazam ka

 

Jahaz-e-Tajiran gardaab se foran nikal aaya

Wazeefa jab unhon ne padh liya ya Ghos-e-Aazam ka

 

Gay ik waqat mein sattar mareedon ke yahan aaqa

Samajh mein aa nahin sakta muamma Ghos-e-Aazam ka

 

Shifa pate hein sad ba jan ba-lab Amraaz-e-Mohlik se

Ajab Dar-ul-Shifa hai aastana Ghos-e-Aazam ka

 

Bulao Allah mulki tahat hukmi se yeh zahir hai,

Keh aalam mein har aik shay pe hai qabza Ghos-e-Aazam ka

 

Fi hukmi naiz fi kulli haal se huwa zahir,

Tasarruf Ins-o-Jin sab par hai aaqa Ghos-e-Aazam ka

 

Huwa moqoof foran hi barasna Ahl-e-Mehfil par,

Jo paya Abar-e-Baraan ne ishara Ghos-e-Aazam ka

 

Jo haq chahe woh yeh chahein, Jo yeh chahein woh haq chahe,

To mit sakta hai phir kis tarah chaha Ghos-e-Aazam ka

 

Faqihon ke dilon se dhoya un ke sawalon ko,

Dilon par hai Bani Aadam ke qabza Ghos-e-Aazam ka

 

Woh keh kar Qum Bi-Iznillah chala dete thay murdon ko,

Bahut mash-hoor hai Ahyaa-e-Moata Ghos-e-Aazam ka

 

Farishte madrase tak sath pohanchane ko jate thay,

Yeh Darbar-e-Ilaahi mein hai rutba Ghos-e-Aazam ka

 

Loaab apna chataya Ahmad Mukhtar ne un ko,

To phir kese na hota bol bala Ghos-e-Aazam ka

 

Rasool Allah ne khul’at pehnaya Barsar-e-Majlis ,

Baje kiyonkar na phir aalam mein danka Ghos-e-Aazam ka

 

Hamara Zahir-o-Batin hai un ke aagay aaina,

Kisi shay se nahin aalam mein parda Ghos-e-Aazam ka [1]

 

Nazam ka aik aik sh’er mulahaza farma lijiye keh kis farakh dili se tamam khudaai siffat ka isbaat aik foat shuda bazurag ke haq mein kiya geya hai. فنعوذ باللہ من ھذہ العقیدۃ الفاسدۃ.

 

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Giyarahwien Dar-asal Peer Jelani Ke Nam Ki Nazar Hai Jo Un Ki Ibadat Hai:

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Is se saf wazih hai keh giyarahwien ka maqsad Eisal-e-Sawab qat’an nahin balkeh yeh Shaikh Abd ul Qadir Jelani ke nam ki Nazar-o-Niyaz hai jis se maqsood, Allah Taala ki tarah, Un ko razi karna aur un ke Itaab-o-Ghazab se bachna hai. Aik Allah wala tuheed ka paristaar yeh kam sirf Allah ke liye karta hai aur woh Allah hi ke nam par hi Nazar-o-Niyaz deta hai kiyounkeh Nazar-o-Niyaz bhi, Namaz-o-Zakaat waGhair-ul-a ki tarah ibadat hai jo sirf Allah hi ke liye ho sakti hai, Kisi aur ke liye nahin, Khud Fiqa-e-Hanfi mein bhi is ki sarahat mojood hai. Ya’ani is bat ki keh Nazar-o-Niyaz ibadat hai, Is liye yeh kisi makhlooq ke liye jaaiz nahin. Agar koi aisa kare ga to yeh kufar hoga! Mulahaza farmaiye:

 

 )) واعلم ان النذر الذی یقع للاموات من اکثر العوام وما یوخذ من الدراھم والشمع والزیت ونحوھا الی ضرائح الاولیاء الکرام تقربا الیھم فھو بالاجماع باطل و حرام ((

 

“Ma’aloom hona chahiye keh aksar awam, Murdon ke nam par Nazrein-o-Niyazein dete hein. Chadhawe chadhate hein, Auliya-e-Kiraam ka taqarrub hasil karne ke liye mali nazraane paish karte hein aur un ki qabron par chiragh aur tail jalate hein waGhair-ul-a, Yeh sab cheezen bil-ijma’a batil aur haram hein.”

 

Durr-e-Mukhtar ki mash’hoor sharah Radd-ul-Muhtar ( Al-ma’aroof fataawa shami) mein is ki sharah youn ki gai hai:

 

)) قولہ باطل و حرام لوجوہ منھا:  انہ نذر لمخلوق، والنذر للمخلوق لایجوز لانہ عبادۃ، والعبادۃ لاتکون لمخلوق. ومنھا: ان المنذور لہ میت، والمیت لایملک.  ومنھا:  انہ ان ظن ان المیت یتصرف فی الامور دون للہ تعالی واعتقادہ ذالک کفر (([2]

 

“Ya’ani is Nazar-e-ghair-ul-Allah ke batil aur haram ki kai wujooh hein jin mein se aik yeh hai:

 

• Yeh qabron ke chadhawe waGhair-ul-a makhlooq ke nam ki nazrein hein aur makhlooq ke nam ki nazar jaaiz hi nahin, Is liye keh (nazar bhi) ibadat hai aur ibadat kisi makhlooq ki jaaiz nahin.

• Aur aik wajah yeh hai keh manzoor laho (jis ke nam ki nazar di jati hai) murda hai aur murda kisi cheez ka ikhtiyar nahin rakhta.

• Aur aik wajah ye hai keh nazar dene wala shakhas murdon ke mt’aliq yeh aqeeda rakhta hai keh woh Allah ke siwa kaainat mein tasarruf karne ka ikhtiyar rakhte hein, Halankeh murdon ke mut’aliq aisa aqeeda rakhna bhi kufar hai.”

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Ghair-ul-Allah Ke Nam Ki Nazar, وَمَآ اُهِلَّ بِهٖ لِغَيْرِ اللّٰهِ  Ki Misdaaq Hai:

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Fiqa-e-Hanfi ki is saraahat ke baad is amar mein koi shubah nahin rehta keh foat shuda bazurgon ke nam par jo Nazar-o-Niyaz di jati hai, Yeh Eisal-e-Sawab nahin balke un ki ibadat hai.

 

Ilawa azeen yeh nazar niyazein وَمَآ اُهِلَّ بِهٖ لِغَيْرِ اللّٰهِ  [3] ki misdaaq hein, Is liye haram hein kiyounkeh وَمَآ اُهِلَّ بِهٖ لِغَيْرِ اللّٰهِ ka matlab hai keh woh janwar ya koi aur cheez jise Ghair-ul-Allah ke nam par pukara jaye. Is se murad woh janwar hein jo Ghair-ul- Allah ke nam par zibah kiye jaein. Jese Mushrikeen-e-Arab Laat-o-Uzza aur Mannat-o-Hubal waGhair-ul-a button ke namon par zibah karte thay. Ya aag ke nam par majoosi karte thay. Aur isi mein woh janwar bhi aa jate hein jo jahil musalman foat shuda bazurgon ki Aqeedat-o-Muhabbat, Un ki Khusnoodi-o-Taqarrub hasil karne ke liye ya un se darte aur umeed rakhte hue, Qabron aur aastanon par zibah karte hein ya mujawireen ko bazurgon ki niyaz ke nam par de aate hein (jese bahut se bazurgon ki qabron par board lage huay hein, maslan: “Data” Sahab ki niyaz ke bakre yahan jama’a karaye jaen) in janwaron ko chahe zibah ke waqat Allah hi ka nam le kar zibah kiya jaye, Yeh haram hi hon gay kiyuonkeh is se maqsood, Raza-e-Ilahi nahin, Raza-e-Ahl-e-Qaboor aur ta’azeem liGhair-ul-illah ya khof ya رجا عن غیر اللہ ( Gair-ul-Allah se Ma Foaq-ul-Asbaab tareeqe se dar ya umeed) hai, Jo shirak hai.

 

Isi tareeqe se janwaron ke ilawa jo ashya’a bhi ghair-ul-Allah ke nam par Nazar-o-Niyaz aur chadhawe ki hon gi, Haram hon gi, Jese qabron par le ja kar ya wahan se khareed kar quboor ke irad girad, Fuqra-o-Masaakeen par degon aur langron ki ya mithhaai aur paison, WaGhair-ul-a ki taqseem ya wahan sandooqchi mein Nazar-o-Niyaz ke paise dalna ya Uras ke moqa’a par wahan doodh pohanchana, Yeh sab kam haram aur na-jaaiz hein kiyounkeh yeh sab ghair-ul-Allah ki Nazar-o-Niyaz ki sooratein hein aur nazar bhi namaz, Roza waGhair-ul-a ibadaat ki tarah ibaadat hai aur ibaadat ki har qisam aik sirf Allah ke liye makhsoos hai. Isi liye Hadith mein hai:

 

 ))ملعون من ذبح لغیر اللہ((

 

“Jis ne ghair-ul-Allah ke nam par janwar zibah kiya woh mal’oon hai.” [4]

 

Tafseer-e-Razi mein hai:

 

)) قال العلماء:  لو ان مسلما ذبح ذبیحۃ یرید بذبحھا التقرب الی غیر اللہ، صار مرتدا وذبیحتہ ذبیحۃ مرتد ((

 

“Ulma’a ka is bat par ijma’a hai keh agar kisi musalman ne koi janwar Ghair-ul–ul-Allah ka taqarrub hasil karne ki niyyat se zibah kiya to woh murtad ho jaye ga aur us ka zabeeha aik murtad ka zabeeha hoga.” [5]

 

Aik Mughalte Aur  Shubhe Ka Izalah:

 

Ba’az log kehte, Mughalte mein dalte ya shubhe mein mubtala karte hein keh hum to, بسم اللہ واللہ اکبر  keh kar hi janwar ko zibah karte hein na keh bazurag ka nam le kar, Phir woh haram kis tarah ho geya? bat dar-asal jo samjhane ki hai, Woh yeh hai keh jo janwar Ghair-ul-Allah ke liye naamzad kar diya jaye, Us ki mukhtalif soortein hein: Aik soorat yeh hai keh Ghair-ul-Allah ke taqarrub aur khushnoodi ke liye usay zibah kiya jaye aur zibah karte waqat nam bhi usi but ya bazurag ka liya jaye, Ba’zum-e-Khaweesh jis ko razi karna maqsood hai, Doosari soorat yeh hai keh maqsood to Ghair-ul-Allah ka taqarrub hi ho lekin zibah Allah ke nam par hi kiya jaye jis tarah keh qabar paraston mein yeh silsila aam hai. Woh janwaron ko bazuragon ke liye naamzad to karte hein  maslan: Yeh bakra falaan peer ka hai, Yeh gaaye falaan peer ki hai, Yeh janwar giyarahween ke liye, Ya’ani Shaikh Abd ul Qadir Jelani ke liye hai, wagheera wagheera. Aur un ko woh بسم اللہ padh kar hi zibah karte hein, Is liye woh kehte hein keh pehli soorat to yaqinan haram hai lekin yeh doosari soorat haram nahin balke jaa’iz hai kiyounkeh yeh Ghair-ul-Allah ke nam par zibah nahin kiya geya hai aur youn shirak ka rasta khol diya geya hai, Halankeh Fuq’ha’a ne is doosari soorat ko bhi haram qarar diya hai, Is liye keh woh bhi وَمَآ اُهِلَّ بِهٖ لِغَيْرِ اللّٰهِ  mein dakhil hai, Chunanche Hashiya Bezaawi mein hai:

“Har woh janwar jis par Ghair-ul-Allah ka nam pukara jaye, Haram hai, Agarcheh zibah ke waqat us par Allah hi ka nam liya jaye, Is liye keh Ulma’a ka ittifaq hai keh koi musalman agar Ghair-ul-Allah ka taqarrub hasil karne ki gharaz se janwar zibah kre ga to woh murtad ho jaye ga aur us ka zabiha murtad ka zabiha hoga.”

Aur Fiqa Hanfi ki mash’hoor kitab Durr-e-Mukhtar mein hai:

“Kisi haakim aur isi tarah kisi bade ki aamad par ( Husan-e-khulq ya shara’i ziyafat ki niyyat se nahin balke us ki razaamandi aur us ki ta’azeem ke tor par) janwar zibah kiya jaye to woh haram hoga, Is liye keh who وَمَآ اُهِلَّ بِهٖ لِغَيْرِ اللّٰهِ  Mein daakhil hai agarcheh us par Allah hi ka nam liya geya ho aur Allama Shami ne is ki ta’eed ki hai.” [6]

Albata ba’az Fuqha’a is doosari soorat ko وَمَآ اُهِلَّ بِهٖ لِغَيْرِ اللّٰهِ  ka madlool aur us mein dakhil nahin samajhte aur Ishtirak-e-Illat ( تقرب الی اللہ ) ki wajah se usay haram samajhte hein. Goya hurmat mein koi ikhtilaf nahin. Sirf Istadlaal-o-Ahtajaaj ke tareeqe mein ikhtalaaf hai.

Ilawa azeen yeh doosari soorat وَمَا ذُبِحَ عَلَي النُّصُبِ ( jo buton ke pas ya thanon par zibah kiye jaen) mein bhi daakhil hai, Jese Soorah-e-Maa’ida mein muharrmaat mein zikar kiya geya hai aur Ahadhees se bhi ma`aloom hota hai  keh aastanon, Darbaron aur thanon par zibah kiye gaye janwar haram hein, Is liye keh wahan zibah karne ya wahan le ja kar taqseem karne ka maqsad , تقرب لغیر اللہ  Allah ke siwa doosaron ki raza aur taqarrub hasil karna hi hota hai. Aik Hadith mein hai: Aik shakhas ne aa kar Rasool Allah ﷺ se kaha keh main ne nazar maani hai keh Buwana jagah mein uont zibah karon ga. Ap ﷺ ne poochha: Kaya wahan Zamana-e-Jahliyyat ke button mein se koi but tha jis ki parastish ki jati thi? Logon ne batlaya: nahin! Ap ﷺ ne pochha: “Wahan un ki Eidon mein se koi Eid manaai jati thi?” Logon ne us ki bhi nafi ki to Ap ﷺ ne saa’il ko nazar poori karne ka hukam diya.” [7]

Is se ma’aloom huwa keh button ke hattaye jane ke baad bhi Gheer aabad aastanon par ja kar janwar zibah karna jaa’iz nahin hai cheh jaaikeh in aastanon aur darbaron par ja kar zibah kiye jaen jo parastish aur Nazar-o-Niyaz ke liye Maraja’-e-Awaam hein. اعاذنا اللہ منہ.

Behar hal giyarahween ke nam par degen pakaai jaein ya janwar zibah kiya jaye ya kuch aur taqseem kiya jaye, Us ka nam kuch bhi rakh liya jaye, Woh Eisal-e-Sawab hargiz nahin hai balkeh woh dar-asal peer saahab ke nam ki Nazar-o-Niyaz hai jis se maqsood unhein raazi karna aur un ke I’ataab-o-Ghazab se bachna hai. Is aitbar se unhein khudaai siffat ka (نعوذ باللہ) Hamil samjha jata hai aur Nazar-o-Niyaz ke zariye se aur un se Istidaad-o-Istighasa kar ke Gheer shuoori tor par un ki ibaadat ki jati hai jo shirak, Ya’ani na Qabil-e-Moafi gunah hai.

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Giyarahween Ka Ijlaas:

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Pakistan mein chand salon se is maheene mein giyarahween ka juloos bhi nikala ja raha hai. Yeh juloos, Chahe wafat ke moqa’a par ho ya wilaadat ke moqa’a par, Shariiat-e-Islamiya mein to is ka koi suboot nahin. Yeh saraasar Eijad-e-Banda aur Geer muslimon ki naqqali par mabni rasam hai.

Allah Taala musalmanon ko deen ki sahih samajh ata farmaye takeh woh tamam Bid’aat-o-Khuraafaat se bach saken.

 

Aik Aur Qabil-E-Ghor Nukta:

 

Shaikh Abd ul Qadir Jelani ki wilaadat 471 hijri mein aur wafaat 1 Rabi-ul-Sani 561 hijri ko hui. Goya ap chati sadi hijri mein Allah ko peyare huay. Is se qabal ap ke nam ki taraf mansoob giyarahween ko koi nahin janta tha. Isi tarah ap ke baad bhi kai sadiyon tak is ka Nam-o-Nishan nahin milta. Ilawa azeen Pak-o-Hind ke ilawa kisi bhi ilaqe mein giyarahween ka koi tasawwur nahin hai. Sochane wali bat hai keh Pak-o-Hind mein giyarahween ko jo Hasiyat-o-Ahmiyyat hasil hai, Aakhir is ki buniyad kaya hai? Keya sadiyon baad ki Eijad-e-Banda qisam ki cheezein deen ka hissa ban sakti hein? Ajar-o-Sawab ka ba’is ho sakti hein? Woh wajib ya mustahab ho sakti hein?

 

Allah Taala ne Quran-e-Kareem mein Nabi ﷺ ki zindagi mein ailan farma diya tha:

 

((اَلْيَوْمَ اَ كْمَلْتُ لَكُمْ دِيْنَكُمْ وَاَتْمَمْتُ عَلَيْكُمْ نِعْمَتِيْ))

 

“Aj main ne tumhare liye tumhara deen mukamaml kar diya aur apni ne’amat tum par poori kar di.”[8]

 

Ab Takmeel-e-Deen ke baad giyarahween ka wujoob ya istehbaab kahan se aa geya? Sahaba-o-Taabi’een aur Aaima-e-Muhaddiseen ke daur mein jis ka wujood nahin tha, Ab is ki deeni hasiyat kaya ho sakti hai? Behar hal jo shakhas bhi is nuqte par ghor kare ga aur is ko Fikar-o-Nazar ka mozoo’a banaye ga, Umeed hai keh Allah Taala us ke liye Haqq-o-Sawab ka rasta wazih farma de ga.

 

Baqol Allama Iqbal:

 

Hum to maail ba karam hein koi saail hi nahin

Rah dikhaein kise, Rahraw-e-Manzil hi nahin

 

Bayan mein Nukta-e-Tuheed aa to sakta hai

tere dimagh mein but khana ho to kaya kahiye

 

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♦ Chand Man Gharrat Karaamaat ♦

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Hazrat peer saahab ko “Sab kuch karne wala” sabit karne ke liye logon ne mut’adid karaamaat bhi mash’hoor kar rakhi hein, Un mein se chand “Karaamaat” Bator-e-Misaal Paish-e-Khidmat hein:

 

1: Shaikh shahabuddin Seharwardi رحمہ اللہ ki, Jo Silsila-e-Sehar wardiya ke imam hein, Walida majida huzoor Ghos-ul-Saqlain  ke walid majid ki khidmat mein hazir hoti hein aur araz karti hein keh  huzoor dua farmaein mere han ladka paida ho. Ap ne Loh-e-Mahfooz mein dekha aur us mein ladki marqoom thi. Ap ne farma diya keh teri taqdeer mein ladki hai. Woh bibi yeh sun kar wapis huien. Rasta mein hazoor Ghos-e-A’azam mile. Ap ke istifsar par unhon ne sara maajra bayan kiya. Hazoor ne irshad farmaya: Ja! Tere han ladka hoga magar Waza-e-Hamal ke waqat ladki paida hui. Woh Bargah-e-Ghosiya mein us molood ko le kar aaien aur kehne lagien: Huzoor ladka maangoon aur ladki mile? Farmaya: Yahan to laao aur kapda hata kar irshad farmaya: Yeh dekho to yeh ladka hai ya ladki? Dekha to woh ladka tha aur woh yehi Shahabuddin Seharwardi thay. Ap ke Hulya Mubarak mein hai keh ap ki pistaan misal auraon ke thien.” [9]

 

Isi waqia ke uopar Shaikh Jelani ke bare mein yeh she’ar likha hai:

 

Loh-e-Mahfooz mein tasbeet ka haq hai hasil

Marad aurat se bana dete hein Ghos-ul-Aghwaas

 

2: Aik roz aik aurat hazrat Mahboob Subhani Ghos Samdani Shaikh Abd ul Qadir Jelani Qaddasa Sirruhu Al-noorani ki Bargah-e-Ghosiyyah ki panah mein hazir ho kar araz karne lagi keh huzoor dua farmaein keh Allah Taala mujhe aulad ata farmaye. Ap ne muraqaba farma kar Loh-e-Mahfooz ka mushahada farmaya to pata chala keh us aurat ki qismat mein aulad nahin likhi hui thi, Phir ap ne Baargah-e-Ilahi mein do beton ke liye dua ki. Baargah se aawaz aai keh us ke liye to Loh-e-Mahfooz mein aik bhi beta nahin likha huwa, Ap ne do beton ka sawal kar diya. Phir ap ne teen beton ka sawal kiya to pehle jesa jawab mila. Phir ap ne sat beton ka sawal kiya to nida aai: Aye Ghaus! Itna hi kafi hai, Yeh bhi bashaarat mili keh Allah Taala is aurat ko saat ladke ata farmaye ga.” [10]

 

3: Hazrat Mahboob Subhani Qutab-e-Rabbani Ghaus-e-Samdani Hazrat Shaikh Abd ul Qadir Jelani Qaddasa Sirruhu Al-noorani ka aik khaadim intaqal kar geya. Us ki biwi Aah-o-Zari karti hui ap ki bargah mein hazir ho kar araz karne lagi keh huzoor mera khawand zinda hona chahiye. Ap ne muraqaba farmaya aur Ilam-e-Batin se dekha keh Izra’eel علیہ السلام us din ki tamam arwaah qabza mein le kar aasman ki taraf ja rha hai to ap ne Izra’eel علیہ السلام se kaha thehar jaen aur mujhe falan khadim ki rooh wapis kar dein to Hazrat Izra’eel علیہ السلام ne jawab diya keh main arwaah ko Hukam-e-Ilahi se qabaz kar ke Us ki Baargah-e-Ilahiya mein paish karta hon to yeh ho sakta hai keh main is shakhas ki rooh tujhe dey dun jis ko ba Hukum-e-Ilahi qabaz kar chukka hun. Aap ney israr kia magr malik-ul-Maot nah maney. Un key aik hath mein tokdi thi jis mein main us din ki Arwah-e-Maqbooza thin. Pas Quwwat-e-Mahboobiat sey tokdi un key hath sey chin li tu Arwah mutafariiq ho kar apny apny badano mein chali gain. Izraa’eel علیہ السلام ne apne Rab se manajaat ki aur araz kiya: Ilahi tu janta hai jo mere aur tere mahboob ke darmiyan guzri, Us ne mujh se aj ki tamam arwah cheen li hein. Irshad-e-Bari Taala huwa: Aye Izraa’eel! Beshak Ghos-e-Aazam mera Mahboob-o-Matloob hai tu ne us ke khadim ki rooh wapis kiyuon na de di. Agar aik rooh wapis de deta to itni roohein aik rooh ke sabab kiyoun wapis jatien.”[11]

 

Maqam-e-Ghor:

 

Sochane wali bat yeh hai keh jis hasti ka woh muqam hai jo is nazam aur man ghadat “Karaamaat” mein bayan kiya geya hai, Kaya woh kisi ke Eisal-e-Sawab ki mohtaj ho sakti hai? ba-qoal tumhare woh to Qazi-ul-Hajaat hai, Mushkil kusha hai, Donon jahaanon mein logon ka sahara hai, Tamam Ins-o-Jin par us ka tasarruf hai, Isi tarah ki deegar khudaai siffat ki woh malik hai, Kaya woh is bat ki mohtaj hai keh hum us ke liye Eisal-e-Sawab karein? Eisal-e-Sawab to maghfirat ya Rifa-e-Darjaat ke liye kiya jata hai to jis ka darja itna buland ho keh us ka hukam har hal mein nafiz hone wala hai, Ya’ani usay koi taal nahin sakta, Us ka chaha aur Allah ka chaha aik hai, Ya’ani Allah se woh juda nahin, Kainaat ki kisi cheez ka us se parda nahin, Ya’ani woh عالم الغیب والشھادۃ hai, Aisi hasti ke liye EIsal-e-Sawab kaya ma’ana?

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[1] Mahnama “Raza-e-Mustafa” Gujranwala, Jilad: 15, Shumara: 6, may: 1973.

[2] Radd-ul-Muhtaar: 431/ 2, Taba-e-Misar: 1966.

[3] Al-Baqrah, 2:173.

[4] Musnad Ahmed: 1/217-317, wa Sahih Al Jame-ul-Sagheer: 2/1024, Hadith: 5891.

[5] Tafseer Al-Razi: 5/12.

[6] Kitab-ul-Zabaaih, Taba’a-e-Qadeem 1277 hijri, Page:277, wa Fataawa Shami: 5/203: Matba-e-Memniyah, Misar.

[7] Sunan Abi Dawd, Al Iman wal Nuzoor, Baab-o- Maa Yomaru bihi Min Wafa-e-Al Nazar, Hadith: 3313.

[8] Al Maidah: 5/3.

[9] Bagh-e-Firdos ma’aroof ba Gulzar-e-Rizvi, Page: 26, neez dekhiye: Karaamaat-e-Ghos-e-A’azam, Page: 81.

[10] Karaamaat-e-Ghos-e-A’azam az Muhammad Naqashbandi, Page: 80-81.

[11] Karaamaat-e-Gos-e-A’azam az Muhammad Shareef Naqash bandi: Page: 92-93.

REFERENCE:

Book: Masla Rooet-e-Hilal aur 12 Islami mahene.

 By Hafiz Salah uddin yusuf.