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مہرِ چرخِ نبوّت پہ رَوشن درود

گُلِ باغِ رسالت پہ لاکھوں سلام

Muhre Charkhe Nubuwwat Pe Raushan Durood

Gule Baaghe Risaalat Pe Laakhon Salaam

Luminous salutations be upon the Sun of the horizon of Prophethood

Millions of peace be upon the Flower of the Garden of Messengership

Lexicography:

Muhr: The sun

Charkh: The sky (fig. horizon)

Gul: Flower

Risaalat: Messengership

His blessed personality is like the sun on the horizon of Prophethood that after the emergence of his beauty there is no possibility for any bud to bloom in the garden of Messengership.

Muhre Charkhe Nubuwwat:

Allah Almighty stated while mentioning his qualities in the Holy Quran as follows:

یٰۤاَیُّہَا النَّبِیُّ اِنَّاۤ اَرْسَلْنٰکَ شٰہِدًا وَّ مُبَشِّرًا وَّ نَذِیۡرًا ﴿۴۵﴾ۙ

‘O prophet! (The Communicator of unseen news), no doubt, We have sent you as a present beholder and bearer of glad tidings and a warner.
وَّ دَاعِیًا اِلَی اللہِ بِاِذْنِہٖ وَ سِرَاجًا مُّنِیۡرًا ﴿۴۶﴾

And an inviter towards Allah by His command and a brightening sun.

(Al-Ahzaab 33, Verse 45-46)

The word “Siraaj” although it has two meanings; “The sun” and “Lamp” but the preferable meaning elected in this context is “The sun”. Allamah Saawi – may Allah be pleased with him – writes in the marginal footnotes (Haashiya) of Jalalain as follows:

قَوْلُہٗ تَعَالٰی وَسِرَاجًا یَحْتَمِلُ اَنَّ الْمُرَادَ بِالسِّرَاجِ اَلشَّمْسُ وَھُوَ الظَّاھِرُ وَ یَحْتَمِلُ اَنَّ الْمُرَادَ بِہٖ اَلْمِصْبَاحُ

To interpret the objective of ‘Siraaj” in Allah’s statement as “The sun” is more obvious while there is also a possibility of referring to it as “Lamp”.

Hafiz Ibn Katheer comments on the simile mentioned in the above Quranic verse as follows:

وَاَمْرُکَ ظَاھِرٌ فِیْمَا جِئْتَ بِہٖ مِنَ الْحَقِّ کَالشَّمْسِ فِیْ اِشْرَاقِھَا وَاِضَائَتِھَا لَا یَجْحَدُ فِیْھَا اِلَّا مُعَانِدٌ

The state of whatever he brought from Haqq Almighty is as obvious as the sun is in its appearance. None will contradict this but the one who holds a grudge.

A clear proof of it is that in the Quranic terminology, “Siraaj” is a title for “The sun” as Noor is the title for “The moon” in the light of Quranic description. Hence, the sun is referred to as “Siraaj” and the moon as “Noor” in Surah Nooh as follows:

وَّ جَعَلَ الْقَمَرَ فِیۡہِنَّ نُوۡرًا وَّ جَعَلَ الشَّمْسَ سِرَاجًا ﴿۱۶﴾

And He illuminated therein the moon and has made the sun as a lamp.

(Nooh 71, Verse 16)

This title (Siraaj) of the sun is so famous in the Quranic expressions it that if it is mentioned even without mentioning the sun, it cannot be referred to anything else than the sun. In Surah Furqaan of the Holy Quran, only the title “Siraaj” of the sun was considered sufficient in opposition to moon. Allah Almighty stated:

وَّ جَعَلَ فِیۡہَا سِرٰجًا وَّ قَمَرًا مُّنِیۡرًا ﴿۶۱﴾

And placed therein a lamp and a shinning moon.

(Al-Furqaan 25, Verse 61)

It has been thus proven through Quranic terminology that Siraaj is none other than a title for the sun alone.

Siraaj which is a special title for the sun is also the epithet of the Holy Prophet – may Allah send peace and blessings upon him. Therefore, according to the Quranic description, the Holy Prophet – may Allah send peace and blessings upon him – is the sun.

The Spiritual and Physical Sun:

The Quran has distinguished between the two types by describing the spiritual sun and the physical sun by different titles, so that each is apparently separated and its status is in proper order and none has a doubt to regard the Holy Prophet – may Allah send peace and blessings upon him – as similar or greater than the sun. Hence, Allah Almighty has described the attribute of the physical sun as “Wahhaaj”.

وَّ جَعَلْنَا سِرَاجًا وَّ ہَّاجًا ﴿۪ۙ۱۳﴾

And We have set therein a very bright lamp.

(Al-Naba 78, Verse 13)

In Arabic literature, Wahj means “The light which creates heat”, something that gives light and is also hot in nature is called “Wahj”, and something that has too much heat as well as light will be called “Wahhaaj” by way of overemphasis. Since, the sun is so bright, that the eyes cannot concentrate on it, similarly, it is very hot as the same time, that coming into touch with it none can remain alive which simply demonstrates that the sun has burning properties and is a ball of fire, for it is the significance of fire to be both hot and bright, therefore it is described with the word “Wahj” but by describing him as the spiritual sun i.e. “Siraaj” Allah Almighty has entitled it with “Muneer” which is the quality of the moon which has light with coolness. Therefore the meaning of Muneer will be “One possessing the cool light” and it has been established that the sun of Prophethood has the light of sun which is not dim like that of the moon but he has the coolness of the moon which is not scorching hot like the sun. The conclusion is that the physical sun is fire and the spiritual sun is Noor, which is why the Holy Quran regarded the physical sun as “Siraajanw Wahhaaja” which is comprises of both the heat and light, and the spiritual sun as “Siraajam Muneera” which consists of light and coolness. The physical sun burns but the spiritual sun sets the fire off. If the body gets tanned under the physical sun, it glows it the light of the spiritual sun. The physical sun which is made of fire is derived from:

نَارُ اللہِ الْمُوۡقَدَۃُ ۙ﴿۶﴾

Allah’s fire that is blazing.

(Al-Humazah 104, Verse 6)

But the spiritual sun is derived from:

اَللہُ نُوۡرُ السَّمٰوٰتِ وَ الْاَرْضِؕ

The light of heavens and the earth.

(Al-Noor 24, Verse 35)

The Need of a Spiritual Sun:

If there is a need of physical sun for the physical universe which of course is in need of one then the spiritual world too, is in need of a spiritual sun. The way Allah Almighty fulfilled the need of the physical world by creating the physical sun through which the earth and skies are luminous, similarly, He has also created the spiritual sun of the Holy Personality of the beloved Nabi – may Allah send peace and blessings upon him – through whom the spiritual universe is radiant and provides light to the hearts and souls. In short, the spiritual world is as much in need of a spiritual sun as the physical world is in need of a physical sun.

Allamah Iqbaal has very beautifully explained it in his poetry as:

می ندانی عشق و مستی از کجاست

ایں شعاع از آفتابِ مصطفٰے است

Mee Nadaani Ishqo Masti Az Kujaast

Een Shu’a Az Aaftaabe Mustafaast

You do not have an idea as to where does the warmth of love and affection originates from

It is through the rays of the (spiritual) sun, Hazrat Mustafa – may Allah send peace and blessings upon him

Personality of the Beloved Nabi as a Spring for the Spirituality of all the Prophets:

It’s a fact that whereas all the Prophets are like stars he is the sun from whom they all receive light:

وَّ دَاعِیًا اِلَی اللہِ بِاِذْنِہٖ وَ سِرَاجًا مُّنِیۡرًا ﴿۴۶﴾

And an inviter towards Allah by His command and a brightening sun.

(Al-Ahzaab 33, Verse 46)

Hence, his blessed personality is the origin for the spirituality of all the Prophets as well as it is for the entire universe, Alahazrat drew our attention towards this concept by referring to him as “Muhre Charkhe Nubuwwat”.

Gule Baaghe Risaalat:

Flowers represent the beauty of a garden and they are the conclusion of a garden’s existence and this beauty of gardens ultimately reflects spring for the garden. All the Prophets – peace be upon them – are the flowers of the gardens of the universe and the spring of life is lively through their blessed presence but the one from whom the flowers of the garden seek spring is none other than the blessed personality of Allah’s Beloved Messenger – may Allah send peace and blessings upon him. Many springs came and went prior to his arrival on the surface of the world but at the end they were faced with autumn and thus they elapsed but this garden was blessed with the limitless springs through his blessed arrival which is not to be affected by autumn. Allah Almighty has created such a blessed flower in his appearance which will never dry and neither will there be any need for a bud of Risaalat to bloom during his existence, for Allah Almighty has described him as the final Prophet:

مَا کَانَ مُحَمَّدٌ اَبَاۤ اَحَدٍ مِّنۡ رِّجَالِکُمْ وَلٰکِنۡ رَّسُوۡلَ اللہِ وَ خَاتَمَ النَّبِیّٖنَ ؕ وَ کَانَ اللہُ بِکُلِّ شَیۡءٍ عَلِیۡمًا ﴿۴۰﴾٪

Mohammed is not the father of any of your men; yes He is the Messenger of Allah and the last one among all the prophets. And Allah knows all things.

(Al-Ahzaab 33, Verse 40)

The Imam of the people of love, Alahazrat has expressed this beautiful concept in the following verse:

نہ رکھی گل کے جوشِ حسن نے گلشن میں جا باقی

چٹکتا پھر کہاں غنچہ کوئی باغِ رسالت کا؟

Na Rakkhi Gul Ke Joshe Husn Ne Gulshan Me Jaan Baaqi

Chatakta Phir Kahaan Ghuncha Koi Baaghe Risaalat Ka?

If the youthful vigor of the beauty of that flower did not spare any space in the garden

Then where will another bud of Messengership is to bloom in the garden?

(Translation from Sharah Salaame Raza p. 72-78 written by Allamah Mufti Muhammad Khan and published by Islamic Research Centre)