Noor-e-Muhummad ﷺ Ki Takhleeq
﷽
Nabi-e-Kareem ﷺ jins-e-bashar se hain (insani nasl se hain), ye musalmano ka ijmaai aqeeda hai. Quran-o-Hadees aur Ijma-e-Ummat iski gawah hain. Islam ki ibtidai tareekh me koi shakhs aisa nazar nahin ata, jo Rasoolullah ﷺ ko bashar tasleem na karta ho.
Albatta bad ke soofiya ne ye aqeeda aam kiya ke agar Aaqa-e-Kareem ﷺ ki bashariyat ko tasleem kiya jaye to usse Aap ﷺ ki shaan me kami aa jayegi. Is tarah unhone Aap ﷺ ko jins-e-bashariyat se nikal kar pesh kiya aur kaha ki Rasoolullah ﷺ ek noor hain, jo bashariyat ke libas me aye hain.
Ye Hazraat Aap ﷺ ko noor sabit karne ki koshish me rahte hain aur is par riwayat bhi pesh karte hain.
Halanki unhone jin riwayat se istidlal lene ki koshish ki hai, wo riwayat usool-e-muhaddiseen par poori nahin utarti hain. Muhaddiseen ne unko man- gadhant qarar diya hai. Unke rawiyon ko Jhootha aur dajjal kaha hai. Neez, wo riwayat musalmano ke ijmai aqeede aur Quran-o-Sunnat ki siqa talimat ke bhi khilaf jati hain.
Is mazmoon me is qism ki riwayaton par tahqeeq pesh ki ja rahi hai. Mulahiza ho:
Nabi ﷺ noor the ya nahin, is bare me Qur’an, hadees, Sahaba (RA) se kya sabit hai, janne ke liye ye padhen.
Pahli (1st) Riwayat Aur Uska Jaayza
Ek riwayat ye hai:
أَوَّلُ مَا خَلَقَ اللهُ نُوْرِيْ
“Allah ki awwaleen takhleeq mera noor hai.” ya
أَوَّلُ مَا خَلَقَ اللهُ نُوْرَ نَبِيِّكَ يَا جَابِرُ
“Sabse pahle Allah ne tere Nabi ka noor paeda kiya aye Jabir!”
Ye Usool-e-Hadees me batil aur mauzoo (gadhu hui, fabricated) riwayat hai.
⬤ Hafiz Suyooti (rh) (d 911h) farmate hain: “Iski koi qabil-e-etemad sanad nahin”. (Al Hawi lil Fatawa: 1/325)
Neez farmate hain: “Main kahta hoon ke hadees-e-aql to mauzoo hai aur doosri teen (3) ahadees (jin me “أَوَّلُ مَا خَلَقَ اللهُ نُوْرِيْ” bhi hai) in alfaz ke sath sire se maujood hi nahin hain, to taweel ki zaroorat kahan rahti hai”. (Quwwat-ul-Mughtazi Ala Jame-at-Tirmizi: 1/516)
Andaza hai ke is riwayat ko Ibne Arbi (638h) jo ke ek mulhid (atheist, apostate) aur ghali soofi tha, ne khud gadh kar Imam Abdur Razzaq (rh) ki taraf mansoob kar diya hai aur bad walon ne baghair tehqeeq ke Imam Abdur Razzaq (rh) ki taraf isko mansoob kar diya hai. Ye unki wazeh khata hai.
⬤ Humare daur me baz logon ne Musannaf Abdur Razzaq ka ek jhootha “Juz-e-Mafqood” (yani Khoya hua hissa) dhoondhne ka daawa kiya hai.Usme ye riwayat maujood hai aur jin logon ne ye riwayat Imam Abdur Razzaq (rh) ki taraf mansoob ki hain unke bayan-karda alfaz aur Juz-e-Mafqood nami kitab ke alfaz ek-doosre se mumasil (match) nahin karte hain, balki unme farq hai.
Ye riwayat Musannaf Abdur Razzaq to door, mutaqaddimeen (shuru ke) Aimma-e-Deen ki kisi kitab me nahin hai. Juz-e-Mafqood ki sanad me Abdur Razzaq ka anana (tadlees) hai, lihaza is buniyad par ye sanad bhi “zaeef” hai.
Hafiz Suyooti (rh) jaisa maroof naqil-e-hadees bhi iski sanad se waqif nahin ho saka, balki saf saf alfaz me eteraf karta hai ki ye riwayat sire se maujood hi nahin.
Ye riwayat agar Musannaf Abdur Razzaq me hoti to ahle ilm zaroor-biz-zaroor ise zikr karte. Isi tarah ye doosri riwayat-e-saheeha aur quran aur ijma ke bhi khilaf hai.
Dusri (2nd) Riwayat Aur Uska Jaayza
Sayyidna Salman (RA) se marwi hai ke Rasoolullah ﷺ ne farmaya:
“Takhleeq-e-Adam se 14000 sal pahle Allah Ta’ala ke yahan main aur Ali mahez noor the. Adam ko paida kiya gaya to Allah ne us noor ko 2 hisson me taqseem kiya. Ek hissa main aur doosra hissa Ali hai.” (Fazail us Sahaba li Ahmad: H# 1130; Manaqib Ali la Ibnul Maghazli: Pg 87)
Ye jhoothi riwayat hai.
❶ Ise Hasan bin Ali bin Zakariyya bin Saleh Abu Saeed Asmi Basri ne gadha hai.
Hafiz Zahabi (rh) farmate hain: “Ye ahadees gadhta tha”. (Al Mughni Fiz Zuafa: 1/253)
Imam Daraqutni (rh) farmate hain: “Ye matrook-ul-hadees hai” (Yani jisse hadise lena chhor diya gaya hai). (Sawalat-as-Sahmi: 253)
Neez “matrook” bhi kaha hai. (Tareekh Baghdad lil Khateeb: 7/384)
Imam Ibne Adi (rh) farmate hain: “Ahadees gadhta aur riwayat chori karke unhen doosre rawiyon se mansoob kar deta hai. Wo-un logon se riwayat bayan karta hai jo paida hi nahin hue”. (Al Kamal Fee Zuafa-ur-Rijal: 2/338)
Neez farmate hain: “Mazkoora riwayat ke alawa Adawi (عَدَوِي) ne Ahle Bait ke mutalliq ahadees gadhi hain. Siwaye kuch riwayat ke, aksar man-gadhant hain. Hum usko muttahim (tohmat lagane wala) qarar dete hain. Balki yaqeen se kahte hain ke usi ne Ahle Bait waghairah ke fazail me ahadees gadhi hain”. (Al Kamal Fee Zuafa-ur-Rijal: 2/343)
Hafiz Zahabi (rh) farmate hain: “Siqa rawiyon se batil riwayat bayan karta hai”. (Meezan-ul-Etedal: 1/507)
Neez farmate hain: “Sharm se ari boodha, jhooth bolte hue zara nahin sochta”. (Meezan-ul-Etedal: 1/508)
Khateeb Baghdadi (rh) bhi “waza’” samajhte hain. (Tareekh Baghdad: 7/383)
Hamza Sahmi (rh) kahte hain ke maine Abu Muhummad Hasan bin Ali Basri (rh) ko iske mutalliq farmate hue suna: “Rasoolullah ﷺ par jhoothh bandhta hai, Aap ﷺ ke bare me aisi riwayaten bayan karta hai, jo Aap ke farameen nahin”. (Sawalat-as-Sahmi: 253)
Iski tauseeq sabit nahin.
❷ Zazan (زاذان) ki Sayyidna Sulaiman (RA) se sima ki tasreeh nahin mil saki. Imam Yahya bin Maeen (rh) ka qaul is hawale se sabit nahin, kyonki Muhummad bin Hussain Baghdadi muttahim hai.
Teesri (3rd) Riwayat Aur Uska Jaayza
Riwayat hai:
“Hum ek he cheez me rahe, bil-akhir hume Abdul Muttalib ki sulb se juda kar diya gaya, iska ek hissa main aur doosra Ali hain”. (Tareekh-e-Damishq la Ibne Asakir: 42/67)
Riwayat man-gadhant (fabricated) hai.
Hasan bin Ali Basri Adawi “gadhne” hai.
Chauthi (4th) Riwayat Aur Uska Jaayza
Riwayat hai:
“Mujhe aur Ali ko ek noor se paida kiya gaya hai”. (Al Mauzuat la Ibnul Jauzi: 1/156)
Ye Jhoothi riwayat hai.
Ise Ahmad bin Jafar bin Ali bin Bayan ne jama kiya hai.
Hafiz Zahabi (rh) farmate hain: “Ye Rafzi aur “gadhne wala” tha”. (Talkhees-ul-Mauzuat: 1/110)
Imam Ibne Adi (rh) farmate hain: “Hum yaqeen se use jhoothi ahadees gadhne ka mujrim qarar dete hain, ye Rafzi tha”. (Al Kamil Fee Zuafa-ur-Rijal: 2/156)
Neez farmate hain: “Iski aksar riwayat khana-saz hain. Aise rawiyon par jhooth bandhne me behaya waqe hua tha, jinhen mila tak nahin. Aise ahadees isne gadh kar rakhi hain. Lais ke nuskha se Yahya bin Bakeer ki sanad se mustaqeem ahadees bayan karta tha. Phir unme aisi riwayaten shamil kar deta, jinka hum ne zikr kiya hai, inke alawa aur bhi hain”. (Al Kamil Fee Zuafa-ur-Rijal: 2/158-159)
Imam Daraqutni (rh) farmate hain: “Ye kazzab hai, ahadees waza karta hai”. (Sawalat-as-Sahmi: 236)
Imam Ibne Yunus (rh) farmate hain: “Ye Rafzi tha aur ahadees gadhta tha”. (Lisan-ul-Meezan la Ibne Hajar: 2/108)
Hafiz Ibnul Jauzi (rh) farmate hain: “Is riwayat ko Jafar bin Ahmad ne gadha hai aur wo Rafzi ahadees waza karta tha”. (Al Mauzuat: 1/156)
Is riwayat me aur bhi illaten hain. Ye riwayat Mauzoo-o-Jhoothi hai.
Paanchwi (5th) Riwayat Aur Uska Jaayza
Sayyidna Jabir bin Abdullah (RA) se mansoob hai:
“Allah Azz Wajall ne noor ka tukda nazil kiya. Use Sayyidna Adam (AS) ki sulb me thehraya, usko 2 hisson me taqseem kiya. 1 hisse ko Abdullah ki sulb me dal diya, doosre ko Abu Talib ki sulb me rakh diya gaya. Abdullah ki sulb se main Nabi paida hua. Abu Talib ki sulb se Ali wasi paeda hue”. (Manaqib Ali bin Abi Talib la Ibnul Maghazli: Pg 87)
Ye intehai jhoothi riwayat hai.
❶ Ahmad bin Ali Qawareeri Wasti ke halat-e-zindagi nahin mil sake.
❷ Muhummad bin Abdullah bin Ibrahim bin Sabit Abu Bakr Ashnani hai.
Hafiz Zahabi (rh) farmate hain ki Dajjal aur Wazza’ hai. (Al Mughni Fiz Zuafa: 2/601)
Imam Daratqutni (rh) farmate hain: “Jhootha dajjal tha … Ahadees gadhta tha”. (Az Zuafa wal Matrukeen: 495)
Khateeb Baghdadi (rh) farmate hain: “Ye kazzab ahadees waza karta tha”. (Tareekh Baghdad: 5/440)
❸ Muhummad bin Musfi ke bare me Hafiz Ibne Hajar (rh) farmate hain: “Tadlees-ut-Taswiya ka murtakib hai”. (Tehzeeb-ut-Tehzeeb: 4/427)
❹ Baqiya bin Waleed bhi “tadlees-ut-Taswiya” karta tha.
❺ Abu-az-Zubair Muhummad bin Muslim Makki mudallis hain.
❻ Suwaid bin Abdul Aziz jamhoor ke nazdeek zaeef hai.
Hafiz Haisami (rh) farmate hain: “Imam Ahmad bin Hambal aur jamhoor aimma ne zaeef qarar diya hai”. (Majma’ uz-Zawaaid: 3/148; 7/89)
Chhathi (6th) Riwayat Aur Uska Jaayza
Sayyidna Abu Zar Ghifari (RA) se mansoob hai ke maine Rasoolullah ﷺ ko farmate hue suna:
“Main aur Ali Arsh-e-Ilahi ke daayen janib 1 noor ki soorat me the. Ye noor Allah ki tasbeeh-o-taqdees karta tha. Ye Adam (AS) ki takhleeq se 14000 sal qabl ki bat hai. Main aur Ali 1 noor hi rahe, yahan tak ke humen Abdul Muttalib ki sulb me juda kar diya gaya.” (Manaqib Ali la Ibnul Maghazli: Pg 131)
Ye sakht zaeef hai.
❶ Muhummad bin Hasan bin Sulaiman Qazooni ke mutaliq Khateeb Baghdadi farmate hain: “Iski aksar ahadees ki asaneed aur matoon me Milawat, khalat-malat hai”. (Tareekh Baghdad: 2/616)
Hafiz Zahabi (rh) farmate hain: “Ye qabil-e-etebar nahin”. (Meezan-ul-Etedal: 3/521)
❷ Hafs bin Ghayas mudallis hain, sima ki tasreeh nahin ki.
❸ Amash mudallis hain, sima ki tasreeh maujood nahin.
❹ Salim bin Abi-al-Ja’d ka Sayyidna Abu Zar Ghifari (RA) se sima nahin.
❺ Isme majhool rawi hain.
Saatwi (7th) Riwayat Aur Uska Jaayza
Sayyidna Ali (RA) se marwi hai ke Rasoolullah ﷺ ne farmaya:
“Adam (AS) ki takhleeq se 14000 sal pahle main apne Rabb ke samne noor ki soorat me maujood tha.” (Al Mawahib-al-Laduniya lil Qastalani: 1/49)
Besanad aur jhoothi riwayat hai.
Aathwi (8th) Riwayat Aur Uska Jaayza
Sayyidna Abdullah bin Abbas (RA) se marwi hai ki Rasoolullah ﷺ ne farmaya:
“Main aur Ali noor the, Adam (AS) ki takhleeq se 14000 sal qabl Allah ke samne farmabardar ban kar khade the. Jab Adam (AS) ki takhleeq hui to Allah Ta’ala ne us noor ko 2 hisson me taqseem kar diya. 1 hissa meri soorat me aur 1 hissa Ali ki soorat me.” (Al Yaqeen Fee Imrah Ameer-ul-Momineen li Abul Qasim ibn Tawoos ar Rafzi: 1/212)
Ye Jhoothi riwayat hai.
❶ Muhummad bin Hasan bin Saeed Hashmi ki tauseeq sabit nahin.
❷ Farat bin Ibrahim Kufi ki tauseeq nahin mili.
❸ Muhummad bin Ali bin Ma’mar Humdani ki tauseeq nahin mili.
❹ Abu Yahya Qata jamhoor aimma-e-hadees ke nazdeek “zaeef” hai.
Nawi (9th) Riwayat Aur Uska Jaayza
Sayyidna Abu Huraira (RA) se marwi hai ke Rasoolullah ﷺ ne farmaya:
“Jab Allah Ta’ala ne Adam (AS) ki takhleeq farmayi to Adam (AS) ne apni aulad ki khabar-geeri ki. Aap (AS) apni aulad ki ek-doosre par fazeelat dekhne lage, to Aap ne dekha ki unke pichhe noor phaila hua hai. Adam (AS) ne poochha: Mere Rabb! Ye kaun hain? Farmaya: Ye Aap ke bete Ahmad ﷺ hain. Ye (fazeelat me) pahle hain aur (besat ke etebar se) akhri hain. (Roz-e-qiyamat) sabse pahle shafa’at yahi karenge”. (Hadees us Siraj: 2628; Dalail-un-Nubuwwah lil Baihaqi: 5/483)
Riwayat zaeef aur munkar hai.
Mubarak bin Fuzala ki Obaidullah bin Umar Umri se kai munkar riwayat hain, ye riwayat me unhi me se hai.
Imam Ali bin Madeeni (rh) farmate hain: “Mubarak bin Fuzala ki Obaidullah bin Umar se kai munkar riwayat hain”. (Tareekh Baghdad lil Khateeb: 15/279)
Agar koi is riwayat ko saheeh bhi kahe, tab bhi use Noor-e-Muhummadi ﷺ ki takhleeq par daleel nahin banaya ja sakta.
Sayyidna Adam (AS) ne Nabi-e-Kareem ﷺ se noor phailte dekha, jo is bat ki daleel hai ki Aap ﷺ se noor-e-hidayat sabse zyada phailega. Isi liye Nabi-e-Kareem ﷺ ne farmaya hai ke tamam ambiya ki ba-nisbat meri ittiba karne wale zyada honge.
Is hadees ka ye matlab hargiz nahin ke Nabi-e-Kareem ﷺ ki takhleeq noor se hui, kyonki Allah Ta’ala ne Nabi-e-Kareem ﷺ ko Adam (AS) ka beta qarar diya. Jab bap Adam (AS) mitti se paida hue, to beta bhi Adam (AS) ki jins-e-bashariyyat se hoga.
Khulasa
Is bahes se ye sabit hua ki jitni bhi riwayaten Nabi ﷺ ke noor se paida hone par pesh ki jati hain, sari ki sari zaeef hain.
Is mazmoon ka kafi bada hissa Muhaddis Ghulam Mustafa Zaheer (hz) ki kitab ‘Meezanul I’tiqaad’ ke mazmoon ‘Noor-e-Muhummad ﷺ Ki Takhleeq’ (pgs 114-119) se liya gaya hai.