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khatam Nabuwat ﷺ kya hai ??

khudai faisalon mein tabadili mumkin nahi hoti .insan jis khatoon k batan se janm lay uskay bad dunia ki koi orat us ki maa nahi Bin sakti ،jis bap ki nasal se janm liya jai phr us k bad koi mard insan ka bap nahi Bin sakta .jis mulk ،jis qoum ،jis nasal ،jis khandan aur jis sar zameen par insan ankhien kholta hai ye khudai faislay akhri hoty hain jin mein koi bhi tabdili na mumkinaat aalam mein se hai .issi tarah Allah Talaa ne insan ki hidayat k liye jo faislay kiye hain in mein bhi tabdili mumkin nahi ho sakti .

khaliq kaayenat ne insano mein Anbiya Alaihi al salam ka sisila shuroo kya .shetan jaisay jaisay insan ko gumrah krny k nit naye tareky ikhtiar karta raha waise waise Allah Talaa Anbiya Alaihi al salam ko dunia mein bhejta raha aur insano ko sedhi raah dikhai jati rahi .phr aik waqt aya ke shetan ko gumrahi mein maharat hasil hogai ،jis k bad insan ko bhi hidayat ka mukmal Saman faraham kar dia gya .

ab qayamat tak shetan jin jin rastoon se insan ko gumrah kar sakay ga aur jin nit naye harbon ko aazma sake ga in sub ka tor quran o sunnat mein mehfuz hai .khatam Nabuwat ﷺ ka yehi matlab hai ke insani hidayat ka Saman mukmal ho si huka hai aur ab koi nabi nahi aye ga ،koi rasool nahi aye ga ،koi kitab ،koi shariat aur wahhi k nuzool ka sisila band ho si huka hai .agar ksi ne Nabuwat ﷺ o resalat aur shariat o kitab o wahhi k daway kiye to wo Kazzab hoga aur iski pairawi krny wale ummat e musalma se kharij hon gey

har nabi aur har aasmani kitab ne apni ummat e ko apney bad pesh aaney wale halaat k bary mein itlahaat di hain .kutab e aasmani mein ye itlahaat buhat tafseel se bayan ki gai hain .guzashta Muqadas kutab e mein agrsi ha insano ne apni taraf se buhat si tabdiliyaan kar den ،apni marzi ki buhat si Nayee batein daal kar to apni marzi k khilaaf ki buhat si batein nakal den lekin us k bawjod bhi jahan aqaaid ki jalti bhujti haqiqaton se ajj bhi guzashta sahaif ksi hadd tak munwar hain wahan akhri nabi ﷺaur qayamat ki paishan goiyan bhi in tamam kutab e mein moujood hai .

yahud o nasara ne basat Nabuwat ﷺ akhari k bad in nishanion ko mitaney ki buhat koshish ki lekin phr bhi ba kasrat asaar ab bhi baaqi hain aur Ulmaa e ummat e musalma ne inhain talash kar k aalam insaniyat k saamne pesh bhi krdia hai .issi tarah wo bad mein aaney wale halaat mustaqbil qareeb se taluq rakhte hon ya mustaqbil baeid se mutaliq hon ،in ki juzwi tafsilaat har kitab aur nabi ne pesh ki hain takeh ummat e ki rahnumai har haal mein jari rahe .

Guzashta kutab e aur guzashta Anbiya Alaihi al salam ki tarah akhri Nabi ﷺ ne aur akhri kitab Quran Majeed ne bhi apney bad aaney wale halaat k bary mein bary mein ummat e musalma ko buhat tafseel se btaya hai .naye aaney wale halaat achy hon ya bure hon ،wo dor fatan se taluq rakhte hon ya qayamat aur aur akhrat ki nishanion ki toor par zahoor pazeer hone wale hon ،wo insano k rawyyaio se mutaliq hon ya aasmani aafat o huliyaat ki pesh aamada itlahaat hon ya aaney wale halaat k tajziye ،asbaab o nitaaij hon ya in k asraat hon aur ya ummat e mein aaney wali Muqadas hastiyan hon ya ummat e k Muqably mein aaney wale zalim o jabbar waqaher afrad hon sub ki tafsilaat quran majeed mein Ajamalan aur kutab e hadees mein tafsilan warid hoi hain .baaz Muhaddisin ne to in halaat k bayan k liye alag abwaab e bandhay hain .sawal ye hai ke ye sub halaat aur afraad ahaam the ya ksi nabi ki aamd ki itla ahaam thi.??

zahir hai mazkoora halaat to imaan ka hissa nahi hain lekin agar ksi nabi ne ana hota to nabi to imaan ka hissa he nahi bulkey imaan ki Bunyaad hota hai .pis agar ksi nabi ne ana hota aur mashiet aizadi mein ksi nabi ki basat agar baaqi hoti to Quran o hadees k mandarjat us nabi ki itlahaat se bhare paray hoty .
ye baat buhat bara dastawezi saboot aur naa qabil inkar shahdat aur naqaabil tardeed ammar hai ke chokna Quran o hadees mein aisi ksi paishan goyi ka zikr nahi hai jis mein ksi nabi ki aamd ki itla ho us liye ab qayamat tak ksi nabi ki aamd qatan nahi hogi .ye ho nahi sakta ke imaan o yaqin jaisay nazuk muaamlay mein koi nabi apni ummat e ko yun andhere mein chor jai .Quran Majeed mein mthadad aisay maqamat hain jahan ksi aaney wale nabi ka zikr moujood hona chahiye tha maslan Surah Al-Baqarah k aghaz mein he farmaya

(۲:۴)ََ    ”وَالَّذِیْنَ یُؤْمِنُوْنَ بِمَآ اُنْزِلَ اِلَیْکَ وَ مَآ اُنْزِلَ مِنْ قَبْلِکَ وَ بِالْاٰخِرَۃِ ہُمْ یُوْقِنُوْنَ ”

Tarjuma : 

  • ”us par imaan rakhte hain jo App ﷺ par naazil kya gya aur app ﷺ se pahley naazil kya gya aur youm e Akhrat par yaqin rakhte hain “.

agar Aap ﷺ k bad koi kitab ،koi shariat ،koi Nabuwat ﷺ o resalat ya wahhi ka koi sisila baaqi hota to us muqam par zaror us ka zikr kya jata .bulkey Aap ﷺ ki Nabuwat ﷺ k zikr k bad mulhaqan Akhrat ka zikr kya gya yani us nabi Muhtaram ﷺ k bad asman se sirf Akhrat ki aamd he hogi.

Mohsin insaniyat Khatam un Nabiyeen ﷺne insaniyat k jumla mayyarat ikhlaq ko mukmal kya hai ،ajj kayi sadiyan guzarny k bawajud Noon mayyarat mein koi izaafa nahi ho saka .Khatam un Nabiyeen ﷺne muashrat ko masawaat ka dars dia ،namaz jaisay panj waqata amal mein us masawaat ko qaim kya ،ameer ،gareeb ،aalam ،jahil aur awam hukamran sub ko ta qayamat aik saffae mein khara kar dia aur ksi ko ye ijaazat nahi di ke pehli saffae mein jamaat shuroo ho chuknay k bawjod apney liye jagah ko khaali rakhwaye bulkey pahley aao pahley pao ki Bunyaad par namaz mein jagah hasil krny ka asool dia .issi tarah hajj mein bhi masawaat qaim ki sub log aik he lebaas pehnay aik he kamrey k gird aik he rukh mein chkr lagate huwey aur aik he kalma zubaan se adaa krty huwey hajj krty hain .

ajj sadiyan guzar gaien ksi kitne he naye nizaam haaye fikr o amal aye ،kitne he falsafa haaye ikhlaq aye aur tehzeeb o tamadan ne kitni he taraqi kar li lekin insani muashray ko Khatam un Nabiyeen ﷺk dars masawaat se barh kar koi dars muyassar na aa saka .Aap ﷺ ne muashray k liye masawaat k dars ikhlaq ko mukmal kar dia jis mein ajj tak izaafa mumkin na ho saka.

Khatam un Nabiyeen ﷺne insani maeeshat ko sood ki momanat ،taqseem dolat aur haquq ki adaygi ka dars dia aur ye dars dia ke ”mazdoor ki mazdoori uska pasina khushk hone se pahley adaa kar do “uskay do matlab hain ،aik to wohi jo samajh agya yani adaygi bar waqt ho jani chahiye aur doosra matlab ye hai ke mazdoor bhi mazdoori krty huwey apna pasina nikalay ،yani apney kaam ka haq to adaa kare .

ajj sadiyan beet gaien ،maazi qareeb mein Communism ،Socialism ya ishtraqiat k naam se buhat bare bare muashi inqalbaat aye jinhu ne dunia k geographiai samait alimi maeeshat ko nichay se upar tak hila mara ،unki pusht par tarikhi shohrat k hamil ehl fikr o danish ki kawishayn kaar farma theen aur nassalon k istahlal k bad buhat bari bari afkaar pesh ki gaien jin ko Bunyaad bacha kar lakhoon insano k khoon ki qeemat par in muashi nizaamon ko nafiz kya gya lekin in sub k bawjod bhi wo haquq ki adaygi se barh kar koi neya dars insano k saamne pesh na kar sake ،jub ke yehi dars sadyon pahley Khatam un Nabiyeen ﷺapni muashi talimaat mein pesh kar chukay the .

ajj ki tehzeeb ne raaton ko dinon se ziyada roshan kar dia lekin maeeshat k medan mein siwae andheron k kuch na de ske aur Mohsin insaniyat ﷺjin muashi ikhlaqi haquq o aalah muashi mayyarat ka taeyun farma gay in mein Ball barabar bhi izaafa mumkin na ho saka

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