Agar Allah Ta‘ala zamaan aur makaan se paak hain, toh Mi‘raj ki raat Nabi Kareem ﷺ ko Allah Ta‘ala se mulaqat ke liye aasmaan par kyun jaana pada?
Answered by Mufti Naved Akhtar ·
Question
Agar Allah La zamaan aur la makaan hai toh Nabi SAW Allah se mulaqat ke liye Aasman pe q gai miraj ki raat mein ? YouTube ke ek comment se yeh doubt aaya
Response
Assalamu Alaikum wa Rahmatullahi wa Barakatuh.
Allah Ta‘ala zamaan aur makaan ke Khaaliq hain. Woh kisi makaan mein mahdood nahi aur na hi makaan ke mohtaaj hain. Qur'an Majeed mein irshaad hai:
لَيْسَ كَمِثْلِهِ شَيْءٌ
"Allah ke misl koi cheez nahi." (Surah Ash-Shura: 11)
Mi‘raj ka waqia is aqeede ke khilaaf nahi hai. Is ishkaal ki bunyaad yeh tasawwur hai ke Nabi ﷺ ko Allah Ta‘ala se khaas munaajaat aur qurb ka sharaf haasil karne ke liye aasmaan ki taraf jaana pada, toh Allah Ta‘ala zaroor aasmaan mein kisi makaan par honge. Haalaanke yeh nateeja durust nahi. Nabi ﷺ ka aasmaan ki taraf safar karna ek baat hai aur Allah Ta‘ala ka kisi makaan mein maujood hona bilkul doosri baat. Pehli baat se doosri baat laazim nahi aati.
Sabse pehle yeh samajhna chaahiye ke Mi‘raj ki raat Nabi Kareem ﷺ ko Allah Ta‘ala ka deedar hua ya nahi, ismein ulama ka ikhtilaf hai. Hazrat Aisha رضي الله عنها ne zahiri aankhon se deedar ki nafi ki hai, jabke Hazrat Ibn Abbas رضي الله عنهما se dil ke zariye deedar ki riwayat saabit hai. Baaz ulama zahiri aankhon se deedar ke bhi qaail hain.
Lekin agar Mi‘raj ki raat zahiri aankhon se Allah Ta‘ala ke deedar ko bhi tasleem kar liya jaaye, tab bhi isse Allah Ta‘ala ke liye makaan saabit nahi hota.
Iski wajah yeh hai ke Allah Ta‘ala ka deedar karna aur Allah Ta‘ala ka kisi makaan ya jihat mein hona do alag baatein hain. Duniya mein aam taur par hum kisi cheez ko tab dekhte hain jab woh hamare saamne ek khaas simt aur faasle par hoti hai. Lekin yeh makhlooqaat ki ru'yat ke aam asbaab hain. Allah Ta‘ala ki ru'yat ko bhi inhi sharaait ka paaband samajhna durust nahi. Allah Ta‘ala baghair jihat, muqaabale aur makaani faasle ke bhi apna deedar karaane par Qaadir hain. Ru'yat ke liye jismaani muqaabala zaroori hone ki koi aqli daleel nahi.
Lekin agar Mi‘raj ki raat zahiri aankhon se Allah Ta‘ala ke deedar ko bhi tasleem kar liya jaaye, tab bhi isse Allah Ta‘ala ke liye makaan saabit nahi hota.
Mazeed yeh ke Allah Ta‘ala kisi makaan ya jihat mein nahi hain, iske bawajood hum unki Zaat ka ilm rakhte hain. Jab Allah Ta‘ala ko jaanne ke liye unka kisi jihat mein hona zaroori nahi, toh unke deedar ke liye bhi jihat ka hona laazim nahi. Ilm aur ru'yat dono alag qisam ke idraak zaroor hain, lekin kisi ka idraak hone se uska kisi khaas jihat mein hona zaroori nahi ho jaata.
Qur'an Majeed mein Isra ka ek aham maqsad bayaan karte hue Allah Ta‘ala farmate hain:
لِنُرِيَهُ مِنْ آيَاتِنَا
"Taake Hum unhein apni kuch nishaaniyaan dikhaayein." (Surah Al-Isra: 1)
Isi tarah Mi‘raj ke waqia ke silsile mein irshaad hai:
لَقَدْ رَأَىٰ مِنْ آيَاتِ رَبِّهِ الْكُبْرَىٰ
"Beshak unhone apne Rab ki badi nishaaniyon mein se kuch ko dekha." (Surah An-Najm: 18)
Chunaanche is azeem safar mein Nabi Kareem ﷺ ko Allah Ta‘ala ki badi nishaaniyaan dikhaayi gayin, Anbiya-e-Kiraam se mulaqat hui aur aap ﷺ ko khaas sharaf-o-ikraam se nawaaza gaya. Isi safar mein namaaz ka azeem tohfa bhi ata hua. Isliye Mi‘raj ka maqsad Allah Ta‘ala ke kisi makaan tak pahunchna samajhna durust nahi.
Is baat ko chand misaalon se samjha jaa sakta hai:
Hazrat Musa alaihissalam se Allah Ta‘ala ne ek khaas maqam par kalaam farmaya. Qur'an Majeed mein hai:
فَلَمَّا أَتَاهَا نُودِيَ مِنْ شَاطِئِ الْوَادِ الْأَيْمَنِ فِي الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ
"Phir jab woh wahan pahunche toh waadi ke daahine kinaare par, ba-barkat jagah mein, darakht ki taraf se unhein pukaara gaya." (Surah Al-Qasas: 30)
Lekin Hazrat Musa alaihissalam ko us maqam par Allah Ta‘ala ka kalaam sunaayi dene se yeh laazim nahi aata ke Allah Ta‘ala ki Zaat us darakht ya us maqam mein maujood thi. Isi tarah Nabi ﷺ ko Mi‘raj mein ek khaas maqam par munaajaat aur khitaab ka sharaf haasil hone se Allah Ta‘ala ka wahan maujood hona laazim nahi aata.
Hazrat Ibrahim alaihissalam ne bhi farmaya:
وَقَالَ إِنِّي ذَاهِبٌ إِلَىٰ رَبِّي سَيَهْدِينِ
"Main apne Rab ki taraf jaa raha hoon, woh meri rehnumaayi farmayega." (Surah As-Saffat: 99)
Zaahir hai ke Hazrat Ibrahim alaihissalam ke Allah ki taraf jaane ka matlab yeh nahi tha ke Allah Ta‘ala kisi aise makaan mein maujood hain jahan pahunchne ke liye safar karna zaroori hai. Balki isse muraad Allah Ta‘ala ke hukm ki pairawi mein safar karna tha. Isse maloom hua ke Allah ki taraf jaana ya uski taraf urooj karna har jagah makaani faasla tay karne ke maana mein nahi hota.
Isi tarah musalman Hajj aur Umrah ke liye Makkah Mukarramah jaate hain. Ka‘bah ko Baitullah, yaani Allah ka ghar kaha jaata hai. Lekin iska matlab yeh nahi ke Allah Ta‘ala Ka‘bah mein rehte hain. Balki yeh nisbat Ka‘bah ki azmat aur hurmat ko zaahir karti hai. Chunaanche kisi khaas maqam ko Allah ki taraf mansoob karna ya wahan ibaadat aur qurb-e-Ilahi ka sharaf haasil hona, Allah Ta‘ala ka us maqam mein maujood hona laazim nahi karta.
Aqli aetabaar se bhi dekha jaaye toh aasmaan, Arsh aur tamaam makaanaat Allah Ta‘ala ki makhlooq hain. Allah Ta‘ala inki takhleeq se pehle bhi maujood the aur kisi makaan ke mohtaaj nahi the. Phir inki takhleeq ke baad unke liye makaan ki zaroorat kaise laazim aa sakti hai?
Yahan ek aur bunyaadi baat samajhni chaahiye ke qurb ki har soorat jismaani faasle ki kami par mauqoof nahi hoti. Masalan kisi bande ko Allah Ta‘ala ka khaas qurb haasil hone ka matlab yeh nahi ke woh jismaani aetabaar se Allah ke zyada qareeb pahunch gaya hai. Isi tarah Mi‘raj mein Nabi ﷺ ko jo khaas qurb haasil hua, woh qurb-e-manzilat, tashreef aur ikraam tha, na ke Allah Ta‘ala se jismaani faasla kam hone ka naam.
Khulasa yeh hai ke Mi‘raj mein Nabi Kareem ﷺ ka aasmaanon ki taraf safar haqeeqi tha, lekin isse Allah Ta‘ala ka kisi makaan mein hona laazim nahi aata. Safar Nabi ﷺ ne kiya, maqamaat aap ﷺ ne tay farmaaye aur Allah Ta‘ala ne aap ﷺ ko apni azeem nishaaniyaan dikhaakar aur khaas sharaf-o-ikraam se nawaazkar aap ﷺ ki buland manzilat ko zaahir farmaya.
Aakhir mein yeh bhi yaad rakhna chaahiye ke aise pecheeda kalami masaail mein awaam ko bila-zaroorat nahi padna chaahiye. Khaas taur par YouTube aur social media par mukhtasar clips dekhkar aqeede ke bareek masaail mein ulajhna munasib nahi. Agar koi ishkaal paida ho toh kisi mustanad Aalim se uski wazaahat haasil kar leni chaahiye.
Ek musalman ke liye Allah Ta‘ala ki azmat, uske makhlooq se be-misaal hone aur Mi‘raj ki haqqaaniyat par imaan rakhna zaroori hai. In haqaa'iq ko tasleem karne ke liye har falsafiyaana aur kalami behas mein padna zaroori nahi.
Wallahu A‘lam bis-Sawaab.