150. Aap ka maam Maseeh kio?

Aap ka maam Maseeh kio?

[Sawaal]

Hazrat ‘Isaa Ibn-e-Maryam ka naam Maseeh kio pada hai?

[Jawab]

Hazrat ‘Isaa-Bin-Maryam Ka naam Maseeh is liye pada ke aap jab kisi bemaar ke jism par masaah karte Yaane haath pherte to woh Allah Ta’ala ke hukm se sehat yaab ho jaata tha. Ba’az salaf ne kaha ke is ki wajah tasmiya da’wat-e-Deen ke liye zameen mein kasrat se seer-o-sayyaahat hai. In dono qoulon ke mutaabiq Maseeh bama’ini Maasah hai. Is silsila mein ek qawl yeh bhi hai ke is naam ki wajah yeh hai ke aap Maseeh-ul-Qadarmeen the, Yaane aapke qadam poore zameen par lagte the (hamare qadmon ki tarah) un mein aisa hissa nahi tha jo ke zameen par nahi lagta. Ek qawl yeh hai ke aap ko barkat se nawaaza gaya aur yeh naam “Masaah Baal Barakat” ke mahawraah se mushataq hai aur ek qawl yeh hai ke aap ko gunaah se paak kar ke bana dene ki wajah se yeh naam pada. In ma’anon ke e’itbaar se Maseeh Bama’ani Mamsooh Hai lekin pehla sabab sab se ziyaada waazeh hai, Wallahu A’alam! Beherhaal is masla se ‘aqeedah-o-‘amal ka koi ta’lluq nahi Hai.

[Sawaal]

In sawaalaat ke saath kuch aisi naswis bhi hain jin se Qadyaani Hazrat ‘Isaa علیہ السلام ki wafaat aur tadfeen par istadlaal karte hain. Umeed hai aap un naswis ki wazaahat bhi farmaaein ge aur yeh bhi ke hum un ka Kia jawaab dein?

Pehli Aayat :

مَا الۡمَسِيۡحُ ابۡنُ مَرۡيَمَ اِلَّا رَسُوۡلٌ‌ ۚ قَدۡ خَلَتۡ مِنۡ قَبۡلِهِ الرُّسُلُؕ وَاُمُّهٗ صِدِّيۡقَةٌ‌  ؕ كَانَا يَاۡكُلٰنِ الطَّعَامَ‌ؕ اُنْظُرۡ

(Al-Maa’idah 5 75)

“Maseeh Ibn-e-Maryam to sirf (Allah ke) paighambar the. Un se pehle bhi bohat se Rasool guzar chuke the aur un ki waalida (Maryam Allah ki) waali (Aur sachi farmanbardaar) thin. Dono (Insaan the aur) khaana khaate the.”

[Jawab]

Is Aayat se maqsood un logon ki tardeed hai jinhon ne kaha tha:

اِنَّ اللّٰهَ هُوَ الۡمَسِيۡحُ ابۡنُ مَرۡيَمَ‌

(Al-Maa’idah 5 72)

“Maryam ke bete (‘Isaa) Maseeh’ Allah hain.”

Nez jinhon ne yeh kaha tha:

اِنَّ اللّٰهَ ثَالِثُ ثَلٰثَةٍ‌

(Al-Maa’idah 5 73)

“ke Allah teen mein se teesra hai.”

To is Aayat mein yeh bayaan kiya gaya hai ke ‘Isaa Maseeh علیہ السلام Rabb ya alaa nahi hain ke un ki ‘ibaadat ki jaae balkeh woh Allah Ta’ala ke paighambar hain, Jinhein Allah Ta’ala ne Nabuwwat-o-risaalat se Sarfaraaz farmaaya tha, Woh bhi unhi Rasoolon ke maanind hain jo un se pehle guzar chuke hain, Un ki ajal mehdood hai. Lekin is Aayat ne yeh nahi bataaya hai ke woh Faut kab hon ge? Haan albatta kitaab-o-Sunnat ke un dalaail se jo hum qabl azeen bayaan kar aae hain, Yeh zaroor saabit hota hai ke unhein zindah asmaanon par uthaaya gaya tha aur woh ‘anqareeb Haakim-o-‘Aadil ki hesiyat se naazil hon ge. Aakhir zamaana mein nuzool aur logon mein hukumat karne ke ba’d phir wafaat paaein ge, Phir Allah Ta’ala ne yeh zikr farmaaya hai ke ‘Isaa aur un ki waalida علیہ السلام dono khaana khaaya karte the, Jis ke ma’ani yeh hain ke woh dono Allah nahi the kyunke unhein to apni zindagi ki hifaazat ke liye khaana khaane ki zaroorat thi, Jab ke Allah Ta’ala ki Zaat-e-Giraami fard’ Samad aur ghani mutalaq hai, Is Kaainaat ka zara zara us ki baargaah ka mohtaaj hai aur woh kisi ka mohtaaj nahi hai.

Is Aayat-e-Kareema ka siyaaq-o-sabaaq bhi is ma’ani ki taa’eed karta hai, Chunaanche is se pehle yeh zikr hai ke:

لَقَدۡ كَفَرَ الَّذِيۡنَ قَالُوۡۤا اِنَّ اللّٰهَ هُوَ الۡمَسِيۡحُ ابۡنُ مَرۡيَمَ‌ ؕ

(Al-Maa’idah 5 72)

“Bilaashuba woh log kaafir hain jo kehte hain ke Allah Maseeh Ibn-e-Maryam hi hai.”

Nez yeh zikr hai ke:

لَـقَدۡ كَفَرَ الَّذِيۡنَ قَالُوۡۤا اِنَّ اللّٰهَ ثَالِثُ ثَلٰثَةٍ‌

(Al-Maa’idah 5 73)

“Woh log (Bhi) kaafir hain jo is baat ke qaail hain ke Allah teen mein se teesra hai.”

Aur is ke ba’d ki Aayat mein Deen mein ghulov se mana’ kiya gaya hai, Ghair Allah ki ‘ibaadat ka inkaar kiya gaya hai, Jo shakhs aisa kare ya dekh kar sakoot ikhtiyaar kare aur us se mana’ na kare us par la’nat ki gai hai Nez is ki wazaahat Surah Al-An’aam ki is Aayat se bhi hoti hai:

قُلۡ اَغَيۡرَ اللّٰهِ اَتَّخِذُ وَلِيًّا فَاطِرِ السَّمٰوٰتِ وَالۡاَرۡضِ وَهُوَ يُطۡعِمُ وَلَا يُطۡعَمُ‌ؕ

(Al-An’aam 6 14)

“Ae Paighambar ! Keh dijiye Kia mein Allah ko chod kar kisi (Aur) ko madadgaar banaoon ke (Wahi) to aasmaanon aur zameen ka paida karne waala hai aur wahi (Sab ko) khaana deta hai aur khud kisi se khaana nahi leta.”

[Doosri Aayat]

وَمَاۤ اَرۡسَلۡنَا قَبۡلَكَ مِنَ الۡمُرۡسَلِيۡنَ اِلَّاۤ اِنَّهُمۡ لَيَاۡكُلُوۡنَ الطَّعَامَ وَيَمۡشُوۡنَ فِى الۡاَسۡوَاقِ‌ ؕ

(Al-Furqan 25 20)

“Aur hum ne aap se pehle jitne paighambar bheje hain, Sab khaana khaate the aur bazaaron mein chalte phirte the.”

Is Aayat se maqsood un logon ki tardeed hai, Jinhon ne Hazrat Muhammad Rasoolullah (ﷺ) ki Nabuwwat-o-Risaalat ka inkaar kiya tha aur kaha ke Rasool to farishton mein se hota hai, Insaanon mein se nahi, To is ki tardeed karte hue Allah Ta’ala ne farmaaya ke Rasoolon ke baare mein Allah Subhaan-o-Ta’ala ki Sunnat yeh rahi hai ke unhein insaanon hi mein se muntakhib kiya jaata hai. Is Aayat mein Hazrat ‘Isaa علیہ السلام ki ajal ki tehdeed ko bayaan nahi kiya gaya jabke deegar Aayaat-o-Ahaadees ne yeh bayaan kiya hai ke aap ko aasmaanon par zindah utha liya gaya phir aap aakhir zamaane mein naazil hon ge aur phir wafaat paayein ge jaisa ke qabl azeen bayaan kiya jaa chuka hai.

[Teesri Aayat

وَمَا جَعَلۡنٰهُمۡ جَسَدًا لَّا يَاۡكُلُوۡنَ الطَّعَامَ وَمَا كَانُوۡا خٰلِدِيۡنَ

(Al-Ambiya 21 8)

“Aur hum ne un ke aise jism nahi banaae the ke khaana na khaaein aur na woh hamesha rehne waale the.”

[Jawab]

Yeh Aayat is baat ki qat’an daleel nahi hai ke Yahoodiyon ne jab Hazrat ‘Isaa علیہ السلام ke qatal-o-sooli ki saazish ki to woh Faut ho gae balkeh is Aayat mein to yeh bayaan kiya gaya hai ke hazraat Ambiya-o-Mursaleen علیہ السلام jin mein Hazrat ‘Isaa علیہ السلام bhi shaamil hain, aise jism nahi the jo khaana na khaate hon balkeh deegar insaanon ki tarah hazraat Ambiya Karaam رضي الله عنهم bhi khaana khaaya karte the. Doosri baat is Aayat mein yeh bayaan ki gai hai ke woh duniya mein hamesha hamesha rehne waale bhi na the.

Ahl-e-Sunnat ka is par imaan hai ke deegar Rasoolon ki tarah Hazrat ‘Isaa علیہ السلام bhi ek din Faut hon ge lekin Kitaab-o-Sunnat ke deegar dalaail se yeh saabit hai ke ‘Isaa علیہ السلام mout ka jaam us waqt naush farmaaein ge jab woh aakhir zamaane mein Haakim-e-‘Aadil ki hesiyat se naazil hon ge, Saleeb ko tod dein ge aur Khinzeer ko qatal kar dein ge jaisa ke qabl azeen bayaan kiya jaa chuka hai.

Chawthi Aayat :

وَلَنۡ تَجِدَ لِسُنَّةِ اللّٰهِ تَبۡدِيۡلًا

(Al-Ahzaab 33 62)

“Aur tum Allah ki ‘aadat mein taghayur-o-tabdeel na paayo ge.”

[Jawab]

Yeh jumla agarcha ‘aam hai magar in Aayaat-o-ma’ujizaat ne us se khaas kar diya, Jin ka Allah Ta’ala ne apne Nabiyon ke haathon zahoor karwaaya aur jo un ki qaumon ke liye un ki Nabuwwat ki daleel the. Maslan Moosa علیہ السلام ke ‘asaa maarne se darya mein baarah khushk raaste ban jaana. Hazrat ‘Isaa علیہ السلام ka Allah Ta’ala ke hukm se bars-o-jazaam ke mareezon ko sehat yaab karna aur murdon ko zindah karna aur deegar ma’ujizaat jo bakasrat hain aur mashoor-o-ma’roof hain, Isi tarah Hazrat ‘Isaa علیہ السلام ka zindah aasmaanon par uthaana aur sadiyon tak unhein zindah baaqi rakhna aur aakhir zamaane mein unhein naazil karna bhi unhein khawariq-e-‘aadaat mein se hai, Jo Allah Ta’ala ne apne Rasoolon ko ‘ataa farmaain aur is mein koi ta’jjub ki baat nahi.

Paanchwi Aayat:

اِنۡ هُوَ اِلَّا عَبۡدٌ اَنۡعَمۡنَا عَلَيۡهِ وَجَعَلۡنٰهُ مَثَلًا لِّبَنِىۡۤ اِسۡرَآءِيۡلَؕ

(Al-Zakhraf 43 59)

“Woh to hamare aise bande the jin par hum ne fazal kiya aur Bani Isra’eel ke liye un ko (Apni qudrat ka) namoona bana diya.”

Yeh Aayat-e-Kareema is baat ko saabit karti hai ke Hazrat ‘Isaa علیہ السلام sirf Allah ke bande the, Allah Ta’ala ne unhein risaalat se nawaaza Woh Rabb ya alaa nahi balkeh Allah Ta’ala ke kamaal-e-qudrat ki ek nishaani hain, Khair-o-bhalaai ke silsila mein ek aisa ‘aala namoona hain, Jis ki pairwi ki jaae aur jis ke naqsh-e-qadam par chala jaae. apne ma’ani-o-mafhoom ke e’itbaar se yeh Aayat pehli Aayat hi ke maanind hai. Is mein Hazrat ‘Isaa علیہ السلام ki ‘Umar ki koi tehdeed nahi hai balkeh is ka bayaan aur is ki tehdeed hamein deegar naswis kitaab-o-Sunnat se milti hai jaisa ke qabl azeen yeh bayaan kiya jaa chuka hai.

Chatti Aayat:

قُلۡ فَمَنۡ يَّمۡلِكُ مِنَ اللّٰهِ شَيۡئًـــا اِنۡ اَرَادَ اَنۡ يُّهۡلِكَ الۡمَسِيۡحَ ابۡنَ مَرۡيَمَ وَاُمَّهٗ وَمَنۡ فِى الۡاَرۡضِ جَمِيۡعًا‌ ؕ

(Al-Maa’idah 5 17)

“(In se) keh do ke agar Allah’ ‘Isaa-bin-Maryam ko aur un ki waalida ko aur jitne log zameen mein hain, Sab ko halaak karna chaahe to us ke aage kis ki pesh chal sakti hai?

[Jawab]

Is Aayat ka aghaaz in alfaaz se hota hai ke

لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ

“Jo log is baat ke qaail hain ke ‘Isaa-bin-Maryam Allah hain, Woh beshak kaafir hain.”

To goya (قُلْ فَمَنْ يَمْلِكُ مِنَ اللَّهِ شَيْئًا) keh kar un logon ki tardeed ki jaa rahi hai jinhon ne Hazrat ‘Isaa علیہ السلام ke Allah hone ka da’wa kiya aur bayaan yeh kiya jaa raha hai ke Hazrat ‘Isaa aur un ki waalida to Allah Ta’ala ki deegar makhlooq ki tarah is ke do za’eef bande hain, Agar Allah Ta’ala unhein Un ki waalida ko aur zameen ki tamaam makhlooqat ko halaak karna chaahe to woh aisa kar sakta hai lekin Allah Ta’ala ne is tarah sab ko yakja halaak nahi kiya balkeh apni hikmat-o-maslihat se har ek ki mout ke auqaat muqarrar kar diye aur yeh bhi us ki hikmat-o-maslihat hi se hoa ke Yahoodiyon ne jab Hazrat ‘Isaa علیہ السلام ki mout ki saazish ki to Allah Ta’ala ne unhein aasmaanon par zindah utha liya aur ab tak zindah rakha hoa hai hatta ke woh aakhir zamaane mein naazil hon ge, Logon mein Hazrat Muhammad (ﷺ) ki shariy’at ke mutaabiq faisle karein ge aur phir is ke ba’d Allah Ta’ala unhein Faut kare ga jaisa ke qabl azeen bayaan kiya jaa chuka hai.

Saatween Aayat:

وَجَعَلۡنَا ابۡنَ مَرۡيَمَ وَاُمَّهٗۤ اٰيَةً وَّاٰوَيۡنٰهُمَاۤ اِلٰى رَبۡوَةٍ ذَاتِ قَرَارٍ وَّمَعِيۡنٍ

(Al-Mu’minoon 23 50)

“Aur hum ne Maryam ke bete ‘Isaa aur un ki maan ko hum ne apni nishaani banaaya tha aur unhein ek oonchi jagah par rakha jo rehne ke laaiq thi aur jahan aab-e-rawaan (Ka chashma) tha, panaah di thi.”

[Jawab]

Hazrat ‘Isaa علیہ السلام ki baap ke baghair Hazrat Maryam علیہ السلام ke batan se wilaadat hoi balkeh un ki yeh wilaadat koi Sunnat hi ke khilaaf thi, Jis tarah Allah Ta’ala ne unhein aur bhi bohat se ma’ujizaat se Sarfaraaz farmaaya jo Allah Ta’ala ke kamal-e-qudrat ki daleel hain, Allah Ta’ala ne un dono ko ek aisi oonchi jagah jo sarsabz-o-shadaab thi, rehne ke laaiq bhi thi aur jahan saaf-o-shafaaf paani bhi tha, Panaah di thi, Is se Falasteen ka Bait-ul-Muqqadas ka ‘ilaaqa muraad hai. Yeh Allah Ta’ala ki un par n’emat-o-rehmat thi aur jaisa ke ‘arz kiya yeh rabwah ya maqaam-e-buland Falasteen ka ek ‘ilaaqa tha is se muraad Pakistan ka shehar nahi hai, Yeh waaqiy’a hamare Nabi Kareem Hazrat Muhammad (ﷺ) ki wilaadat baasa’aadat se paanch sau saal se bhi ziyaada ‘arsa pehle ka hai na ke aap ki hujrat ke baaraah sau saal se bhi ziyaada ‘arsa ba’d ka’ To jo shakhs rabwaah se muraad Pakistan (ke Qadianiyon) ka shehar muraad le ya ta’weel karte hue kahe ke Ibn-e-Maryam se muraad Mirza Ghulam Ahmad hai to woh is Aayat mein tehreef karta hai, Allah Ta’ala par iftiraa bandhta hai aur tareekhi haqaaiq ka inkaar karta hai.

Aathween Aayat:

اِذۡ قَالَ اللّٰهُ يٰعِيۡسٰۤى اِنِّىۡ مُتَوَفِّيۡكَ وَرَافِعُكَ اِلَىَّ وَمُطَهِّرُكَ مِنَ الَّذِيۡنَ كَفَرُوۡا

(Aal ‘Imran 3 55)

“Us waqt Allah ne farmaaya ke ‘Isaa! mein tumhari duniya mein rehne ki muddat poori kar ke tum ko apni taraf utha loon ga aur tumhein kaafiron ki sohbat se paak kar don ga.”

[Jawab]

Qaadiaaniyon ne is Aayat se jo yeh istadlaal kiya hai ke maazi mein Hazrat ‘Isaa علیہ السلام ki wafaat ho chuki hai, To yeh salaf se manqool is Aayat ki tafseer ke khilaaf hai kyunke unhon ne is ki tafseer yeh ki hai ke is ke ma’ani Allah Ta’ala ka Hazrat ‘Isaa علیہ السلام ko zameen se lena’ Aasmaan par zindah uthaana aur kaafiron se nijaat dena hai. Is tafseer hi se is Aayat aur kitaab-o-Sunnat ke un tamaam sahih naswis mein tatbeeq ki soorat mumkin hai jo is baat par dalaalat karti hain ke Hazrat ‘Isaa علیہ السلام ko aasmaanon par zindah utha liya gaya hai, Woh aakhir zamaana mein naazil hon ge aur un ke nuzool ke mouq’a par tamaam Ahl-e-kitaab aur deegar sab log un par Imaan le aaein ge.

Hazrat Ibn-e-‘Abbas رَضِيَ اللهُ عَنْهُ se is Aayat ki tafseer mein jo tawaafi ba ma’ani wafaat manqool hai to is riwaayat ki sanad sahih nahi kyunke woh munqat’a hai. Aap se us se riwaayat karne waale ‘Ali-Bin-Abi Talha hain, Jinhon ne aap ko dekha na un ka aap se sama’a saabit hai, Isi tarah Wahab-Bin-Munaba Yamani se tawafi ki tafseer jo wafaat se manqool hai to is riwaayat ki sanad bhi sahih nahi hai us se Muhammad-Bin-Ishaq ne Wahab se’ Ek aise shakhs ke waasta se riwaayat kiya hai jo ghair mutaham hai lekin ek to Ibn-e-Ishaaq ne is riwaayat ko ‘an’ana se bayaan kiya hai aur woh mudalis hai lehaaza us ki man’o’an riwaayat qubool nahi aur doosre yeh raawi jis se ghair mutaham kaha gaya yeh majhool hai, Phir is tafseer ko agar durust maan bhi liya jaae to is ke ma’ani ziyaada se ziyaada yeh hon ge ke tawafi ke ma’ani mein ek yeh bhi ehtimaal hai kyunke tawaafi ke yahan kayi ma’ani bayaan kiye gae hain. Is ke ek ma’ani yeh hain ke Allah Ta’ala ne unhein zameen se jism-o-rooh ke saath pakad liya aur phir unhein apni taraf zindah utha liya. doosre is ke ma’ani yeh kiye gae hain ke Allah Ta’ala ne un par neend taari kar ke unhein upar uthaaya aur phir raf’a ke ba’d aur aakhir zamaana mein nuzool ke ba’d unhein Faut kare ga kyunke waao tarteeb ki mutaqaazi nahi hoti’ Yeh sirf do Umron ko jam’a karne ki mutaqaazi hoti hai.

Usool ye hai ke jab ek Aayat ke ma’ani ke baare mein aqwaal mukhtalif hon to us qawl ko ikhtiyaar karna waajib hota hai jo deegar zaahir dalaail se hum aahang hota ke tamaam dalaail mein tatbeeq paida ho jaae aur mutashaaba ko muhakkim ki taraf louta diya jaae, Chunaanche raasikh fi al-‘ilm ‘Ulama ka hamesha ma’amool hota hai haan albatta kaj-e-rawi ikhtiyaar karne waalon ki raah doosri hoti hai ke woh fitna-o-taaweel ke peeche pade rehte hain. Allah Ta’ala hamein in ke shar se mehfooz rakhe.

Nauween Aayat:

وَكُنتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي كُنتَ أَنتَ الرَّقِيبَ عَلَيْهِمْ

(Al-Maa’idah 5 117)

“Aur jab tak mein un mein raha un (ke haalaat) ki khabar rakhta raha Jab tu ne mujhe duniya se utha liya to tu un ka nigraan tha.”

[Jawab]

Is Aayat se Hazrat ‘Isaa علیہ السلام ki mout qabl az raf’a samaa ya ba’adaaz-e-raf’a aur aakhir zamaana mein nuzool se qabl par istadlaal tawafi ki mout se tafseer par mabni hai jaisa ke qabl azeen aathween Aayat par kalaam karte hue bayaan kiya jaa chuka hai ke yeh tafseer sahi nahi hai aur salaf ki bayaan karda tafseer ke khilaaf hai aur Isi tafseer ko ikhtiyaar karne hi se kitaab-o-Sunnat ke tamaam sahi dalaail mein tatbeeq mumkin hai

Dasween Aayat:

وَاَوۡصٰنِىۡ بِالصَّلٰوةِ وَالزَّكٰوةِ مَا دُمۡتُ حَيًّا

(Maryam 19 31)

“Aur jab tak zindah rahoon mujh ko Namaz aur Zakaat ka Irshaad farmaaya hai.”

[Jawab]

Allah Subhaan-o-Ta’ala ne Qur’an-e-Majeed mein zikr farmaaya hai ke Hazrat ‘Isaa علیہ السلام ne maan ki god mein jo kalaam kiya tha us mein ek yeh jumla bhi tha ke Allah Subhaan-o-Ta’ala ne unhein yeh hukm diya hai ke woh jab tak zindah rahen Namaz padhte aur Zakaat adaa karte rahen Is mein na to un ki zindagi ki tehdeed hai aur na un ki wafaat ke waqt ka bayaan hai. Is ka zikr to un Aayaat mein hai jo qabl azeen bayaan ki jaa chuki hain aur usool yeh hai ke mujamal-e-naswis ko mufassil par mahmool kiya jaata hai, Ba’az ko ba’az se alag nahi kiya jaata aur na mehez mutashaaba ayaat hi ko le kar is tarah koi faisla kiya jaata hai ke ayaat-e-muakkimaat ko chod diya jaae kyunke yeh sab Aayaat Allah Ta’ala ki taraf se hain aur ba’az Aayaat ba’az deegar ki wazaahat aur tasdeeq karti hain.

[Giyaarhiween Aayat]

وَالسَّلٰمُ عَلَىَّ يَوۡمَ وُلِدْتُّ وَيَوۡمَ اَمُوۡتُ وَيَوۡمَ اُبۡعَثُ حَيًّا

(Maryam 19 33)

“Aur jis din mein paida hoa aur jis din maron ga aur jis din zindah kar ke uthaaya jaaon ga mujh par salaam aur rehmat hai.”

[Jawab]

Yeh Aayat bhi pehli Aayat hi ki tarah hai. Is mein Allah Ta’ala ne yeh bayaan farmaaya hai ke tamaam halaat mein unhein aman-o-salaamti haasil rahe gi Is mein na to un ki muddat-e-hayat ko bayaan kiya gaya hai aur na un ke waqt-e-wafaat ka zikr hai. Muddat-e-hayaat aur waqt-e-wafaat ke liye un deegar naswis ki taraf ruj’o karna waajib hai jin mein is ka zikr hai jaisa ke qabl azeen is ka bayaan ho chuka hai.

Baarhiwi Aayat :

وَالَّذِيۡنَ يَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰهِ لَا يَخۡلُقُوۡنَ شَيۡـئًا وَّهُمۡ يُخۡلَقُوۡنَؕ

اَمۡوَاتٌ غَيۡرُ اَحۡيَآءٍ‌ ۚ وَمَا يَشۡعُرُوۡنَ اَيَّانَ يُبۡعَثُوۡنَ ❤

(Al-Nahl 16 20 – 21)

“Aur jin logon ko yeh Allah ke siwa pukaarte hain woh koi cheez bhi to nahi bana sakte balkeh khud un ko (Doosron ki tarah) banaaya gaya hai (Woh) laashein hain be jaan!”

[Jawab]

Is Aayat mein to un logon ki tardeed ki gai hai, Jinhon ne ghair Allah Yaane Malaaika Hazrat ‘Uzair , Hazrat ‘Isaa , Laat , ‘Uzza , Manaat waghaira ki ‘ibaadat ki aur bayaan kiya gaya hai ke yeh to kuch bhi nahi kar sakte hatta ke makhi tak bhi paida nahi kar sakte balkeh yeh to khud makhlooq hain, Marboob hain, Ek din Faut hone waale hain aur hamesha zindah rehne waale nahi hain lekin doosre dalaail se saabit hai ke Hazrat ‘Isaa علیہ السلام ab tak zindah hain aur phir aakhir zamaaney mein naazil hon ge aur logon ke darmiyaan Hazrat Muhammad (ﷺ) ki shariy’at ke mutaabiq faisle karen ge aur phir Faut hon ge.

Terhiwin Aayat:

قُولُوا ءَامَنَا بِاللَّهِ وَمَا أُنزِلَ إِلَيْنَا وَمَا أُنزِلَ إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَى وَعِيسَى وَمَا أُوتِيَ النَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ

(Al-Baqraah 2 136)

“Kaho ke hum Allah par Imaan laae aur jo (Kitaab) hamari taraf utari gai us par aur jo (Saheefe) Ibrahim’ Ismaail ,Ishaq Ya’qoob (علیہ السلام) aur un ki aulaad ki taraf naazil kiye gae un par aur jo (Kitaabein) Moosa aur ‘Isaa ko ‘ataa hoi un par aur jo aur paighambaron ko un ke Parwardigaar ki taraf se mili un par (Sab par Imaan laae) Hum un paighambaron mein se kisi mein kuch farq nahi karte aur hum us (Allah wahdahu) ke farmaanbardaar hain.”

Is Aayat-e-Kareema mein Allah Ta’ala ne hamein yeh hukm diya hai ke tamaam Ambiya Karaam علیہ السلام par aur jo kuch un par un ke Rabb ki taraf se naazil kiya gaya hai, Us par Imaan laana chaahiye aur yeh bayaan kiya gaya hai ke Allah Subhaan-o-Ta’ala tamaam Ambiya Karaam علیہ السلام’ aur un par naazil kardah saheefon aur kitaabon par wajoob-e-Imaan ke e’itbaar se koi farq nahi karta. Is Aayat-e-kareema mein dar haqeeqat Yahood-o-Nasaara ki tardeed hai jo yeh kehte the ke Yahoodi ya ‘Isaai ban jaao hidaayat paa jaao ge, Jaisa ke ajmali taur par is Aayat-e-kareema mein bhi un ki tardeed hai jis mein Allah Ta’ala ne apne Nabi Kareem (ﷺ) se yeh farmaaya:

قُلْ بَلْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ

(Al-Baqrah 2 135)

“(Ae Paighambar in se) keh dijiye (nahi) balkeh (Hum) Deen-e-Ibrahim ikhtiyaar kiye hue hain jo ek Allah ke ho rahe the aur mushrikon mein se na the.”

Is Aayat ke yeh ma’ani nahi ke Hazrat Ambiya Karaam علیہ السلام mein mout-o-hayaat ke e’itbaar se koi tafreeq nahi hai kyunke siyaaq-e-Aayat se aisi koi rehnumaai nahi milti balkeh agar rehnumaai milti hai to woh jo hum ne zikr ki hai. Nez Ambiya Karaam علیہ السلام ne bhi aisi koi da’wat nahi di thi lehaaza is ke yeh ma’ani bayaan karna Aayat ke siyaaq ke khilaaf us ki ma’ainwi tehreef ho gi. Agar baalfarz (لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ) ko agar ‘umoom par mehmool kar liya jaae ke jins mout-o-hayat ke e’itbaar se Ambiya Karaam علیہ السلام mein koi farq na ho to yeh baat amar-e-waqiy’e aur haqeeqat ke khilaaf ho gi kyunke mout-o-hayat ki sifaat’ Unwa-a-o-iqsaam’ Zaman-o-makaan aur ‘Umar ki daraazi-o-kami ke e’itbaar se Hazrat Ambiya علیہ السلام mein bohat farq tha, Isi farq hi mein se ek yeh baat bhi hai ke Hazrat ‘Isaa علیہ السلام ki hayat ko bohat taul de diya gaya. Zindagi basar karne ke liye jagah bhi badal di gai aur is taweel tareen zindagi ke ba’d woh wafaat paaein ge aur jaisa ke deegar bohat se umoor mein woh apne Ambiya bhaiyon se mukhtalif hain, Is mout-o-hayaat ke masla mein bhi un se mukhtalif hain jaisa ke Sabiqa naswis se yeh saabit hota hai.

Chaudhween Aayat:

تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ وَلَا تُسْتَلُونَ عَمَّا كَانُوا يَعْمَلُونَ

(Al-Baqraah 2 141)

“Yeh Jama’at guzar chuki, Un ke liye woh jo unhon ne kiya (yaane un ke am’aal un ke kaam aaein ge) aur tumhare liye woh jo tum ne kiya aur jo ‘amal woh karte the un ki pursish tum se nahi ho gi.”

[Jawab]

Is Aayat ka maqsood yeh hai ke har insaan ko us ke apne ‘amal ki jazaa di jaae gi. Kisi doosre ke ‘amal ke baare mein us se pursish ho gi aur na kisi doosre se is ke baare mein sawaal ho ga jaisa ke doosri Aayat mein is tarah farmaaya

كُلُّ امۡرِیءٍۢ بِمَا كَسَبَ رَهِيۡنٌ

(Al-Toor 21 52)

“Har shakhs apne am’aal mein phansa hoa hai.”

Nez farmaaya:

وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى

(Al-An’aam 6 164)

“Aur koi shakhs kisi ke gunaah ka bojh nahi uthaae ga.”

Lehaaza har shakhs ko khair ke kamaane aur shar se bachne ke liye koshish karni chaahiye aur us se yeh nahi chaahiye ke apne aap ko kisi ghair se muta’lliq kar ke us par fakhar kare ya us ki qaraabat ya sulaa rehmi ya duniya mein is ki t’azeem karne ki wajah se yeh umeed kar bethe ke woh Qayaamat ke din ke ‘azaab se nijaat paa le ga.

Hazrat ‘Isaa عليه السلام agarcha Ummat-e-maziya ke ‘umoom mein daakhil hain lekin kitaab-o-Sunnat ke dalaa’il se un ki yeh takhsees saabit ho chuki hai ke unhein asmaanon par zindah utha liya gaya’ Woh ab tak zindah maujood hain aur aakhir zamaana mein naazil hon ge jaisa ke qabl azeen bayaan kiya jaa chuka hai aur yeh Islami shariy’at ka mashoor-o-ma’roof usool hai ke naswis khaasa ki roshni mein naswis ‘aama ki takhsees kar di jaati hai, Chunaanche in naswis khaasa mein se ek nass yeh bhi hai.

Pandrhiween Aayat:

وَمَا قَتَلُوهُ يَقِينَا بَل رَفَعَهُ اللَّهُ إِلَيْهِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا

(Al-Nisaa 4 157 – 158)

“Aur unhon ne ‘Isaa ko yaqeenan qatal nahi kiya balkeh Allah ne un ko apni taraf utha liya aur Allah ghaalib (Aur) hikmat waala hai.”

Nez ek doosri nas yeh hai ke

وَإِن مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ، وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا

(Al-Nisaa 4 159)

“Aur koi Ahl-e-kitaab nahi ho ga magar un (‘Isaa علیہ السلام) ki mout se pehle un (‘Isaa علیہ السلام) par Imaan le aae ga aur woh (‘Isaa علیہ السلام) Qayaamat ke din un (Ahl-e-Kitaab) par gawaah hon ge.”

[Jawab]

In dono Aayaton ke baare mein pehli’ Doosri , Teesri aur chawthi Aayat par kalaam ke Zaamin mein guftugu pehle ho chuki hai. mukhtasar yeh ke Qaadiaaniyon ne apne is gumaan ke isbaat ke liye ke Hazrat ‘Isaa علیہ السلام Faut ho kar dafan ho chuke hain, Mukhtalif Qur’ani Aayaat se jo istadlaal kiya hai us ki no’iyat kuch is tarah ki hai:

(1) Aayaat ‘umoom ki haamil hain, Jinhein deegar Aayaat-o-Ahadees ne khaas kar diya hai jo is baat par dalaalat kinaa’n hain ke Hazrat ‘Isaa علیہ السلام ko zindah aasmaanon par utha liya gaya aur woh ab tak zindah hain hatta ke aakhir zamaana mein naazil hon ge aur Qur’ani shariy’at ke mutaabiq faisle karen ge lekin Qaadiaaniyon ne takhsees-e-Aayaat ki bajaae ‘umoom hi ko liya hai aur yeh Islami usool-o-qawaaid ke khilaaf hone ki wajah se baatil hai

(2) Qaadiaaniyon ka istadlaal un mujmil Aayaat se hai jin ki un deegar naswis ne tafseel bayaan kar di hai ke is tafseel ko akhza karna farz hai lekin Qaadiaaniyon ne apne zoum-e-baatil ki ta’eed-o-himaayat ke liye mujmil Aayaat hi ka sahaara liya aur muhakkim ko tark kar diya jin se un mujmil Aayaat ki tafseer-o-touzeeh hoti thi. Jin logon ke dilon mein kaji aur nifaaq ho un ki yehi rawish hoti hai ke woh naswis-e-Kitaab-o-Sunnat mein se sirf mutashabihaat ki pairwi karte hain taakeh fitna barpa karein aur mutashaaba naswis ki taaweel apni khuwaishaat ke mutaabiq karen.

(3) Kuch kalimaat ki tafseer mein unhon ne aise aasaar par e’itmaad kiya hai, Jin ki salaf ki taraf nisbat sahih nahi hai jaisa ke hum ne qabl azeen aathween Aayat:

اِذۡ قَالَ اللّٰهُ يٰعِيۡسٰۤى اِنِّىۡ مُتَوَفِّيۡكَ وَرَافِعُكَ اِلَىَّ

(Aal ‘Imran 3 55)

Ke baare mein guftugu karte hue bayaan kiya hai. Yeh log in aasaar se bohat khush hain ke yeh un ki khuwaaishon ke mutaabiq hain. ‘Aamat-ul-muslimeen ko unhon ne fareb dene ki koshish ki hai aur unhon ne in aasaar ki sanadon ki taraf ya to jahaalat ki wajah se ya phir dhoka-o-fareb aur apne baatil aqaa’id ki tarweej-o-ashaa’at ki wajah se dekha hi nahi aur yeh sab kuch un ki kaj-e-rawi aur fitna giri ki ‘alaamat hai.

Irshaad-e-Baari Ta’ala hai:

هُوَ الَّذِىۡۤ اَنۡزَلَ عَلَيۡكَ الۡكِتٰبَ مِنۡهُ اٰيٰتٌ مُّحۡكَمٰتٌ هُنَّ اُمُّ الۡكِتٰبِ وَاُخَرُ مُتَشٰبِهٰتٌ‌ؕ فَاَمَّا الَّذِيۡنَ فِىۡ قُلُوۡبِهِمۡ زَيۡغٌ فَيَتَّبِعُوۡنَ مَا تَشَابَهَ مِنۡهُ ابۡتِغَآءَ الۡفِتۡنَةِ وَابۡتِغَآءَ تَاۡوِيۡلِهٖۚ وَمَا يَعۡلَمُ تَاۡوِيۡلَهٗۤ اِلَّا اللّٰهُ ؔ‌ۘ وَ الرّٰسِخُوۡنَ فِى الۡعِلۡمِ يَقُوۡلُوۡنَ اٰمَنَّا بِهٖۙ كُلٌّ مِّنۡ عِنۡدِ رَبِّنَا ‌ۚ وَمَا يَذَّكَّرُ اِلَّاۤ اُولُوا الۡاَلۡبَابِ

(Aal ‘Imran 3 7)

“Wahi to hai jis ne tum par kitaab naazil ki jis ki ba’az Aayatein mehakam hain (Aur) wahi asal kitaab hain aur ba’az mutashaaba hain to jin logon ke dilon mein kaji hai, Woh mutashabihaat ki pairwi karte hain taakeh fitna barpa karen aur muraad asli ka pata lagaaein halaankeh muraad asli Allah ke siwa koi nahi janta aur jo log ‘ilm mein dastgaah kaamil rakhte hain woh yeh kehte hain ke hum un par Imaan laae. Yeh sab hamare Parwardigaar ki taraf se hain aur naseehat to ‘aqal mand hi qubool karte hain.”

والله الموفق للصواب، وصلى الله على نبينا محمد و آله و صحبه و سلم

__Fatwa-e-committee__

Member: ‘Abdullah-Bin-Qa’ood’ ‘Abdullah-Bin-Ghadyaan’ Naaib Chairman committee: ‘Abdul Razaq ‘Afeefi’ Chairman: ‘Abdul ‘Aziz-Bin-‘Abdullah-Bin-Baaz.