'Al-insan al-kamil' and 'Khatam e Nabuwwat' (3)

  

The third extract states as under:

قرآن کی رو سے نبوت محمد عربی صلی اللہ علیہ وسلم پر ختم ہو گئی ہے۔ اِس کے معنی یہ ہیں کہ اب نہ کسی کے ل

 وحی و الہام اور مشاہدہ غیب کا کوئی امکان ہے اور نہ اِس بنا پر کوئی عصمت و حفاظت اب کسی کو حاصل ہو سکتی ہے۔ ختم نبوت کے یہ معنی خود نبی صلی اللہ علیہ وسلم نے بالصراحت بیان فرمائے ہیں۔ آپ کا ارشاد ہے:

لم يبق من النبوة الا المبشرات قالوا: وما المبشرات؟ قال: الرؤيا الصالحة.(بخاری، رقم ٦٩٩٠)
''نبوت میں سے صرف مبشرات باقی رہ گئے ہیں۔ لوگوں نے پوچھا: یہ مبشرات کیا ہیں ؟ نبی صلی اللہ علیہ وسلم نے فرمایا: اچھا خواب۔ ٢٣

اہل تصوف کے دین میں یہ سب چیزیں اب بھی حاصل ہو سکتی ہیں۔ اُن کے نزدیک وحی اب بھی آتی ہے، فرشتے اب بھی اترتے ہیں، عالم غیب کا مشاہدہ اب بھی ہوتا ہے اور اُن کے اکابر اللہ کی ہدایت اب بھی وہیں سے پاتے ہیں جہاں سے جبریل امین اُسے پاتے اور جہاں سے یہ کبھی اللہ کے نبیوں نے پائی تھی۔ غزالی کہتے ہیں:

من اول الطريقة تبتدئ المشاهدات والمکاشفات حتٰی انهم فی يقظتهم يشاهدون الملٰئکة وارواح الانبياء ويسمعون منهم اصواتاً ويقتبسون منهم فوائد.(المنقذ من الضلال٥٠)
''اِس راہ کے مسافروں کو مکاشفات و مشاہدات کی نعمت ابتدا ہی میں حاصل ہو جاتی ہے، یہاں تک کہ وہ بیداری کی حالت میں نبیوں کی ارواح اور فرشتوں کا مشاہدہ کرتے، اُن کی آوازیں سنتے اور اُن سے فائدے حاصل کرتے ہیں۔''

 صاحب ''عبقات'' اُس ہستی کے بارے میں جو اُن کے نزدیک مقامات وہبیہ میں پہلے مقام ٢٤ پر فائز ہوتی ہے، لکھتے ہیں:

فهو وجيه معصوم صاحب ذوق حکيم، ثم ان مما يقتضی تربية اللّٰه اياه ان يلقی عليه علوماً نافعة فی قيامه بمنصبه فهذا الالقاء يسمّٰی تفهيمًا. وان مما يقتضی تيقظ روحه وعصمته الا يختلط بعلومه شیء مغاير لما تلقاه من الغيب. ولذٰلك کانت الحکمة کلها حقًا لا ياتيه الباطل من بين يديه ولا من خلفه. ولما کان التفهيم من اعلیٰ اقسامها فلا بعد ان يسمی بالوحی الباطن . (اشاره ٤، عبقه ١١)
''چنانچہ یہ ہستی صاحب وجاہت، معصوم، صاحب ذوق اور صاحب حکمت ہوتی ہے۔ پھر اللہ تعالیٰ اِس کی تربیت کے پیش نظر اِس پر وہ علوم القا فرماتے ہیں جو اِس کے منصب کی ذمہ داریوں کو پورا کرنے میں اِس کے لیے نافع ہوتے ہیں۔ اِس القا کو تفہیم بھی کہتے ہیں۔ پھر اِس کی عصمت اور اِس کی روح کی بیداری کا ایک تقاضا یہ بھی ہوتا ہے کہ اِس نے جو کچھ غیب سے پایا ہے، اُس میںکسی دوسری چیز کی آمیزش نہ ہو۔ یہی وجہ ہے کہ اِس کی حکمت تمام تر حق ہوتی ہے جس میں باطل نہ آگے سے کوئی راہ پا سکتا ہے، نہ پیچھے سے۔ اور یہ تفہیم چونکہ اِس حکمت کی سب سے اعلیٰ قسم ہے، اِس وجہ سے اِسے 

اگر 'وحی باطن'سے تعبیر کیا جائے تو یہ کوئی بعید تعبیر نہ ہو گی۔''

The mis-understanding reflected out of these above stated paragraphs may be appreciated through the succeeding lines.

In the part (2) of this article, we have seen that there is a difference between ‘nabuwwat’ and ‘muqamat’/kamalat’ of ‘nabuwwat’. If ‘muqamat’/ ‘kamalat’ relating to ‘nabuwwat’ still exist, it does not mean ‘nabuwwat’ also still continues. There is a famous saying of our Nabi (saw) which states that “our Nabi’s (saw) ummah’s ulema/scholars would be equal to prophets from ‘Bani Israel’ in spiritual levels/ ‘muqamat’ except the spiritual level of ‘Prophet-hood”. This saying of our Nabi (saw) clearly differentiates between the spiritual level of Prophet-hood and other spiritual levels/ ‘muqamat’ associated with Prophet-hood. This fact has been elaborated in my article ‘Titles of ‘Nabuwwat’ and ‘Resalat’. In fact ‘nabuwwat’ and ‘resalat’ is relating to three major spiritual levels/ ‘muqamat’ mentioned in Quran. These three ‘muqamat’ are  ‘salehiat’, ‘shahadat’, and ‘siddiquiat’  which can be achieved by any Muslim through hidden and apparent virtues/ ‘kamalat’ like pertaining to mumin, mutahir, muhsin, mutawakkal, aabid, zahid, munfiq etc. mentioned in Quran.

Apart from these spiritual levels/ ‘muqamat’, ‘nabuwwat’ is a spiritual level/ ‘muqam’ in itself too. This spiritual level/ ‘muqam’ of ‘nabuwwat’ is not cultivable like other spiritual levels/ ‘muqamat’ pertaining to ‘nabuwwat’ (i.e. spiritual levels of ‘salehiat’, ‘shahadat’ and ‘siddiquiat’). The saying of our Nabi (saw) quoted above (in urdu) is relating to uncultivable spiritual level/ ‘muqam’ of ‘nabuwwat’. This uncultivable spiritual level/ ‘muqam’ of ‘nabuwwat’ has many manifestations like ‘wahi by Gabriel’, revelation of ‘kitab’, and ‘mubashrat’.  This uncultivable spiritual level/ ‘muqam’ of ‘nabuwwat’ has been closed after coming of our Nabi (saw); out of many manifestations of this spiritual level, only ‘mubashrat’ still continue. This fact has been described by our Nabi (saw) in the above quoted hadith (in urdu).

From the foregoing, we cannot conclude that all types of ‘wahi’ have been discontinued. ‘Wahi’, in fact, has many types. Only prophetic ‘wahi’ has been discontinued after our Nabi (saw); non-prophetic ‘wahi’ and ‘wahi’ generated by persons are still continuing.  Prophetic and non-prophetic ‘wahi’ are generated by Allah through angel; but ‘wahi’ by a person is not generated by Allah.  This fact has been elaborated in my article ‘Wahi, Intuition, and their Implications’ and is reiterated in the succeeding lines.

Wahi is Allah’s system of communication with His creatures. Wahi is Allah’s message to His creatures; Allah sends wahi down to honey bees (al-nahl-68); Allah sends down wahi to skies (Hamim Sajda-12); Allah sends down wahi to the earth (al-zalzalah-5). Similarly Allah initiates wahi to humans; Allah sent wahi to Hazrat Esa’s (as) companions (al-maida-111); Allah sent wahi to Hazrat Musa’s (as) mother (al-qasas-7; Taha-38). Similarly, Allah sent down wahi to His Messengers (Yusuf-109; al-nahl-43; al-anbia-7,25). But it may be noted that Hazrat Esa’s companions and Hazrat Musa’s mother were not Prophets but even then wahi was sent upon them; it means wahi has two types in respect of its recipients; first, that is sent down to non-Prophets, and second, that is sent down to Prophets (as). It may also be noted that wahi is sent down to all Messengers (as) but it is not sent down to all non-Prophets (al-anam-93); in other words, wahi is sent down to only selected humans.

Wahi is initiated by Allah through an Angel; in fact sending down an Angel carrying Allah’s message is called ‘wahi’ (al-shura-52). This verse (al-shura-52) states “We made “wahi” to you  [Muhammad (saw)] an Angel (Hazrat Gabriel) with Our command”. It means sending down an Angel by Allah is called wahi; but sent down Angel must have Allah’s message to reveal onto the subject person/creature. Sending down an Angel for a purpose other than revealing Allah’s message is not called wahi; Angels are sent down to people for many various purposes other than revealing Allah’s message.

There is another type of 'wahi' which is directly revealed to a Rasool without mediation of Hazrat Gabrael. Sura al-shura-51 describes three methods of Allah's communication with mankind;i. through 'wahi';ii. from behind a veil; iii. and through an angel. We have seen above sending down an angel with a message is called 'wahi'; this type of 'wahi' has been described in the third method in this verse-51; this method is associated with both a 'Rasool' and a Nabi as well as with non-prophet. The first method is associated with 'Rasool' only; in this method of wahi, revelation is made without Hazrat Gabrael. Sura Jin-26-27 states "He is Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone. Except whom He has approved of Messengers (Rasool).......,". It is clear from these verses that only a 'Rasool' is given such knowledge of unseen, which is earlier confined to Allah only, and such knowledge is NOT  given to anybody including an angel. it means such knowledge/wahi is initiated without an angel.

The two types of wahi- pertaining to Prophets and non-Prophets- are different not only in respect of recipients but also in respect of form and medium through which these are initiated.

Wahi to a Rasool is initiated through Hazrat Gabriel (as) or directly by Allah;when in the form of Book,  it is revealed through Gabrael (as) in the form of Allah's words [it is the basic identity of a Rasool that he is given Book/'saheefa'(ale-Imran-184)]; when directly from Allah without any Angel, it is revealed in the form of Allah's Idea translated into words by the Rasool himself.

Wahi to a 'Nabi' is initiated through Hazrat Gabrael and in the form of Allah's Idea translated into words by Hazrat Gabrael or by the 'Nabi' himself; A Nabi may also be given a portion of a Book to be revealed completely to a Rasool, but this partial Book is revealed not in the form of Allah's words; rather it is revealed in the form of Allah's Idea translated into words by Gabriel or by Nabi himself (al-Imran-81). ( for detail plz see my article " Universality of Resalat, Ummah and Qadyaniat"). Wahi to non-Prophets is sent down by Angels other than Hazrat Gabriel (as).

All prophets received wahi through Gabrael (as) or directly from Allah without mediation of any Angel. Sura al-nisa-163 states that “Indeed, We have revealed to you [ Muhammad(saw)] as We revealed to Noah and the prophets after him”. It means all forms and methods of revelation applied to all previous Prophets combined were also applied to Muhammad (saw). These forms of revelation have two types; first in the form of Allah’s words (e.g. Quran; and other revealed Books); and second, in the form of Allah’s idea translated into words either by Hazrat Gabriel (e.g. “hadith –e-Qudsi”) or translated by the Messenger or Nabi (as) himself (e.g. common hadith). These both forms were initiated through Hazrat Gabriel (as) OR directly by Allah. The Sura al-shuaara-193 and al-nahl-102 state about Quran that it has been revealed through Hazrat Gabriel (Ruhul Amin and Ruhul Quds). Similarly, the Sura al-anaam-50 describes about Muhammad (saw) “say……I only follow what is revealed to me." It means Quran and Sunnah both are based on wahi; and wahi was revealed through Hazrat Gabrael ( there is no single rawayat which say that wahi was revealed through an angel other than Hazrat Gabrael), or directly by Allah, as al-Shura-51 mentions/implies. In other words, all other Prophets received revelation through Hazrat Gabriel (as)or directly from Allah because all other Messengers and Nabis received revelation in the way Muhammad (saw) received (Nisa-163).

Some other verses also endorse this fact that all prophets received revelation through Gabriel (as). It may be noted that words “alruh/ruhul Quds/ruhul Amin” are always used in Quran for Hazrat Gabriel (as) (the instances are Ghafir-15; Sura Nahl-2,102; Sura Qadr-4;Sura Niba-38; Sura Maarij-4;Sura Shuara-193 and in Sura bni Israel-85). Whereas the word “ruh” may be used for Angels other than Hazrat Gabriel (as)[e.g. Maryam-17].

Sura Ghafir-15 states “He sends His Spirit (alruh) by His command to whichever of His servants He wants to warn them of the Day of Judgment”. . Sura Nahl-2 states “He sends down the angels with the Spirit (alruh) by His Command to whom of His slaves He pleases…...”(sending of “alruh” is for revelation, and other angels for other purposes). Breifly speaking, we can conclude that all Prophets received revelation through Hazrat Gabriel (as) or directly from Allah.

It becomes clear from foregoing that whatever is the form of revelation a Prophet received, he received revelation only through Hazrat Gabriel (as) or directly from Allah.

Non-Prophets receive revelation through Angels other than Gabriel. Sura Maryam-17 states about Hazrat Maryam (as) “And she took, in seclusion from them, a screen. Then We sent to her Our Angel (ruh), and he represented himself to her as a well-proportioned man”. This angel came down to Maryam for revealing to her Allah’s message which has been described in the same Sura in verse 19 which states “he(angel) said, "I am only the messenger of your Lord to give you [news of] a pure boy”. In this verse, word “ruh” has been used which is used for angel other than Gabriel (as).

Another difference between Prophetic wahi and non-Prophetic wahi is that Prophetic wahi is to be compulsorily complied with by the ummah of the Messenger. But non-Prophetic wahi is only for personal guidance of the person receiving wahi; Hazrat Isa’s companions and Hazrat Musa’s mother received wahi for their personal guidance; it means non-Prophetic wahi is to be complied with only by the person receiving that wahi; other people are not bound to believe in or comply with such wahi. A person receiving non-Prophetic wahi, after coming of Muhammad (saw), has to test rightness or wrongness of that wahi on the basis of Quran and Sunnah. The Quran says “And indeed do the devils make revelation/wahi to their allies [among men] to dispute with you. And if you were to obey them, indeed, you would be surely polytheists” (anam-121). Similarly Quran says “And thus We have made for every prophet an enemy - devils from mankind and jinn, making revelation/wahi to one another of decorative speech in delusion. But if your Lord had willed, they would not have done it, so leave them and that which they invent” (anam-112). From these verses it is clear that devils from Jinn and mankind can also make revelation/wahi to humans; therefore, after coming of Muhammad (saw), recipient of non-Prophetic wahi (who is not as much protected by Allah as the Prophet Muhammad (saw) is) has to accept or reject such wahi on the basis of Quran and Sunnah; any such wahi which is not in consonance with Quran and Sunnah is not a wahi from Allah and has to be rejected outrightly.

In contrast to wahi, Intuition (ilham) has nothing to do with Angels or Allah’s message. In fact, intuition consists of intellectual faculties naturally and inherently built in mankind. Sura al-shams-8 reveals about mankind “Then He (Allah) inspired (ilham) into him (mankind) what is wrong for him and what is right for him”. This human ability to know what is wrong for him and what is right for him is called intuition and it is inherently present in each and every man; every person can use this ability without any special message received from Allah or without any special angel sent down to him by Allah. In other words, intuition is a ability common to all mankind; it is not confined to certain people. Intuition has nothing to do with past, present or future news; nor is it related to special knowledge of things. It is related to knowledge of things only to the extent of human ability to differentiate between the right deed and the wrong deed in the situation presented to him.

From the foregoing we may conclude that our sufis did not entertain any beliefs repugnant to belief of ‘ Khatam e Nabuwwat’. In fact it is sheer mis-understanding of their writings, which has led to such a  belief. A true sufi always ascertains the validity of his knowledge in the light of Quran and Sunnah. One may disagree with the philosophical views held by our sufis; but such philosophical theories expounded by our sufis should not be held as their religious fundamentals. Whatever philosophical and religious views expounded and propagated by our sufis, they cannot be blamed of nurturing any views repugnant to belief of ‘Khatam e Nabuwwat’.