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w.alaykum assalam wrwb
Aasl jawab ke pahle ye bata dun ke wahaabi wa takfiri maskharah pan me kahte hain ke shion ka Aaqidah ye hai ke maasumin (علیهم السلام) rahime maadar se paiyda nahi hote balke raan se paiyda hote hain (mazerat , ye baat naql karna zaruri hai) .
abdul Aziz dehlavi ne bhi apni ketab " tohfae isna Aashari " me is bat ka zikr kiya hai our Aayatullah Allamah mir haamid hussain lucknawi ne apni azim ketab " Aabaqaattul Aanwaar " ke zariye is ka dandaan shekan jawab diya hai .
wahaabiyon ki dalil shion ki baz ketaabon me maoujud aek tafsili rewaayat hai jo imame zamana (عج) ki welaadat ke baare me hai , aek hisse ka khulasa ye hai :
( geyaarahwen imam ne apni phopi janabe hakimah khatun se kaha : ham Aousiya ka haml shekam me nahin hota balke pahlu me hota hai our rahim se khaarij nahi hote balke apni maa ki daaheni raan se kharij hote hain (mazerat) isliye ke ham log noore khoda hain tamaam kasaafaten ham se dur hain. )
aksar olama is rewaayat ko motabar nahi maante hain is par mokhtalif dalilen bhi dete hain , aekhtesaar ko madde nazar rakhte hue in ko nazar Andaaz karta hun .
lekin sawaal ye hai ke Aaya masumin (علیهم السلام) rahim ke bajaae ran se ...
ye momkin hai , mohaale Aaqli nahi hai. jab khoda janaabe masih ko beghair baap ke paiyda karsakta hai to ye kaam bhi khoda ke liye dushwaar wa sakht nahin hai.
lekin momenine geraami se meri darkhast hai ke maasumin (علیهم السلام) ke aehteraam me aap ki kaiyfiyat-e- weladat ko raaz-e- aelahi samajh kar khamosh rahen. bashar ki Aaql mahdud hai. masumin (علیهم السلام) ke maqaam wa martabe ko ham nahi samajh sakte lehaza kaiyfiyat-e- welaadat ke ta'alluq se khaamosh rahin. rahim se huiy ya ...
imam sadiq (علیه السلام) farmaate hain : jo shakhs bhi ye daawaa kare ke ham tamam chizon ko jante hain to wo diwaanah hai
sawal ka asal jawab
tamam hadis wa taarikh ... ki ketabon me nozul wa zohur nahi likha hai balke taarikh-e- weladat ya mahalle weladat likha hai lehaza ham bhi weladat hi kahen our likhen
weladat kahen ya zohur o nozul ye lafzi neza hai is ka koiy faaedah nahi , is bahs me padne ke ba jaae behtar hai maasumin ( عليهم السلام) ki sirat wa maqsad se aagaah hon
agar koiy zohur wa nozul ka qaael hai to shiyat se khaarij nahi hoga isi tarah agar koiy welaadat ka qaael hai to shiyat se khaarij nahi hoga
aakhir me ye batadun ke jo hazaraat weladat ke ba jaae kahte hain zohur ya nozul hua to jaiysa ke arz kiya ye bahas lafzi hai lehaza dekhna hoga is se in ka aeraadah wa maqsad keya hai ?
agar maqsad wa aeradah ye hai ke maasumin (عليهم السلام ) ka wojud aelaahi hai our sab noor hain , zeyarat-e- jaameaa wa ghairah me bhi aesharah kiya gaya hai ke aap ki haqiqat noor hai , is wajah se ham zohur ya nozul-e- nur kahte hain to kahne me koiy haraj nahi hai
lekin agar is se maqsad wa aeradah gholu ya baatil hai to kahna sahih nahi hai , ye isi tarah hai ke jab jang-e- siffin me Amirul momenin (عليه السلام) ke moqabil quraan ko nok-e- naiyzah par baland kiya gaya to aap ne farmaya :
" كَلِمَةُ الحَق يُرَاُد بِھَاالباطِل "
mokhtasar ye ke bashari taqaazon ke madde nazar behtar hai welaadat kahen lekin haqiqat-e- nur ke peshe nazar zohur ya nozule nur kahne me haraj nahi hai
w.salam
Syed Shamshad Ali Katokhari
khadim-e- aedara-e- darul etrat Azim Aabaad / Patna - shoba-e- sawalat Qum / Iran
19/ربیع الاول/1439 ھ.ق
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