...:,,:M mm km wwimm 'M W:W)^%^ m' m Hi'-. Part of the ^ M)DIS0N ALEXANDER LIBRART. . which was presented by | xi 1 *WD A. Stuart. W 3<^ «■ - Sitelf' Section..^ '-'^■*'-|- I liooh\ ",^i.^^^^^ A. JU^.fJ.M.,,^.^ V plu«^3»r jJmi .lv|.%^-«X SERMONS: DOCTRINAL AND PRACTICAL BY SEVERAL AUTHORS. J» r . ^ W A Z : TALtM O HIDAYAT KE LIYE, KAf EK MUSANNIFON KE. 1. Ll'cx.nAJt.^r\^^ dgiJti ALLAHABAD : PRESBYTERIAN MISSION PRESS, 1846. As principal Editor of this volume of Sermons, it is proper to say, that some of the authors gave me permission to curtail, or otherwise alter their per- formances ; and I have, to a small extent, availed myself of this permission. OtWji gave me no discretionary power, and their Sermons are given as sent. The delay in publishing the work has arisen partly from the promised sermons, in some cases, not having been sent promptly, and partly from the fact that the work could only be carried on in the intervals of other engagements. My best thanks are due, and offered, to those who have so kindly contributed to the work. JOS. WARREN. Allahabad, 2 March, 1846. ERRATUM. The initial of the Christian name of the Rev. Mr. Hoernle is by mistake printed P. It should be T, FIHRIST>K^^SOLOG.IG Safha, I. Khuda ki khassiyat aur sifaton ka bayan, 1 II. Khudd ki sifatos men, 10 III. Taslis ke bayan merj, 21 IV. Khuda ke sath insan ki nisbat, 29 V. Insan ki burai, 34 VI. Masih ka kafara karna,. . .. ^ 3S VII. Masih ki sadaqat gunah ki mu^fi ki bunyad, 43 VIII. Masih ki mahabbat ka bayan, 51 IX. Tman ki babat, 67 X. Lut ki jorii ka ahwal — PahU Hissa, . . . . 64 XL Lut kijoru ka ahwal — Diisra Hissa, 69 XII. Sar i nau paida hone meo, 74 XIII. Taqaddus ki babat, 84 XIV. Asha i Rabbani, yd fasah i Masihi, 90 XV. Masihion ki jawabdihi, •. .. 101 XVI. Masih hamari rasti, pakizagi aur ^ihalasf, lOS XVIL Adalat ka din, 114 XVIIL Roza i haqiqi ki kaifiyat, 119 XIX. Khuda ki mahabbat, 128 XX. Musibaton men tasalH, .. .. , 138 XXI. Khuda apne logon ki ja i panah, . . 144 XXII. Riihaiii bazar ki babat, 148 XXIII. Ruhani lardi ki babat, 152 XXIV. Itwdr, ya sabat ki hifazat, 155 XXV. Qinaatki babat, 164 XXVI. Masih ka jua mulaim, 172 XXVII. Ruhani daur daurne ki babat, 181 XXVIIL Chaurasiwan Zabiir, 189 XXIX. Ruhani gam ki mubarakbadi, 196 4 FIHRIST. Sqfha. XXX. Isa Masih ka iqrar i w^jib karna, 199 XXXI. Ruhani zindagi, 202 XXXII. Shariat ka khulasa, 205 XXXIII. Sabab ki jin se dxmyi Masihi mazhab se dushmani rakhti hai, 208 XXXIV. Masih ki bhereu kaun hain ? 216 XXXV. rm^n ki zururat, 220 XXXVI. Dil ki pakizagi kis tarah hdsil ho sakti hai ? . . . . 223 XXXVII. Tsd Masjh apni umraat ka bachanewala hai, . . . , 226 XXXVIII. Pahla Zabdr, 229 MASm KE MANSAB. Safha. Masih kj Miyanjjgari ki ^hassiyat, 241 Masih ki Nabuwat ka pahla hissa — Khuda ki marzi ko zahir karnd, 246 Masih ki Nabuwat ka dusra hissa — Aql ko raushan karna, . . 249 Masih ki Kahanat ki qism aur zururat, 253 Hamare Sardar K^hin ki qurbani ki j^hubi — Us ki Kahanat ka pahla hissa, 257 Masih k) sifarish karni — Us ki Kahanat ka diisra hissa, . . . . 261 Masih ka hamare hye badl^ dend — Us ki Kahanat ka pahla hasil, 263 Miras Masih ki qurbani se kharidi hiii — Us ki Kahanat ka dusra hasU 269 Masih ka Badshahi mansab— Us ka nih^ni asr insan ke dil par, 274 Masih k^ B^dshdhi mansab— U& ka intizam o parwardig^ri bar- guzidoft ke wdste, 279 I. KHUDA KI KHASSIYAT AUR SIFATON KK BAYAM, Rev. J. Wilson ki' tasni'f. Kyd tu taldsh karne se Kkudd ko darydft kar saktd ? yd Al Qddir ko' kulli darydft karne ke qdb'd hai ? Wuh dsmdnon se unchd hai ; tu kyd kar saktd ? pdtdl se bhf nichd hai ; td kyd pahchdn saktd hai P — Aiyub, 1 1 : 7, 8. Jo admi ki kisi badshah, ya sard^r, ya aqa ki khidmat qabul kare, jis ke hatbon mea us ki zindagi aur kbairiyat hain, agar aqil aur shuiirwar ho, albatta apne aqa ke mizaj aur marzi, aur adaton ke dar- yaft karne men bari koshisb karega. Yim us ke ibsan aur razaraandi ke basil karne ka wasila bath ata hai. Aur isi tarah khadim ko ma- lum bo jata hai, ki kaun kaun kam us ke aqa ko khusb ate hain, aur wuh kic kamon se bezar bota hai, Aur jo khadim ki in baton ki daryaft karne men gafil ho, nadan aur qusiirwar thahre ; aur raud- dat na guzre jab tak us ka aqa us se bezar bokar use tadib aur saza dega. Wuhi bat sacbcbi aur sabit hai bani adam aur un ke Khabq ke dar- miyan. Wuh hamara Malik aur Aqa hai, aur ham us ke bande. To ham par farz hai, ki hattal maqdur Malik ki marzi aur sifatori ko dar- yaft kareu. Kyunki jo jo in se nawaqif rabe, albatta bahut bar jab samajhti, ki apne Khabq ki marzi baja lata hai, bajae us ke wuh us ki behukmi karta howe ; aur sawdb aur raza ke badle azab aur sarzanish us se pawega. Lekin insan, jo kotah nazar aur qasir ul aql hai, kis tarah se apne Khabq ko daryaft kare ? Wuh Ru'h hai, wuh " Mubarak, Qadir i wahid, badshabon ka Badshah, aur khudawandon ka Khudawand hai : baqa faqat usi^ ko hai ; wuh us ni'ir men rahta, jis tak koi pabunch na- hifl sakta ; aur use kisi insan ne na dekha hai, na dekh sakta." 1 Tim. 6; 16. To bashar kya hai, ki apni aql i qasir se us ki zat aur sifat ki tahqiqat aur mahiyat ko daryaft kare ! Is amr men ek hi bat hamare ikhtiyar men hai ; yane jaban tak Khuda ne apni zat aur sifat ka iz- har kiya hai, wuhan tak kbojte khojte daryaft kar sakte hain. Allah ki marzi na hoti, ki apna izhar kare, to bani adam qiyamat tak tariki aur maut ke saye men raha karte. Aql ka maqdur to hai, ki khilqat par nazar karne se bazi baten us ke haqq men darvaft kare. Kvunki " Afl^tt Khuda ka jalal bayan karte hain, aur asman us ki dastkari di- khatehaio. Ek din dusre din se baten kartd hai, aur rat rat ko ma- A t KHUDA Kr KHASSIYAT AXTR rifat bakhshti hai. Un ka qaul nahin, un ki baten nahin, un ki dwa^ nahm, ki sum jawe. Sarf zamin men un ki raftar zahir hoti hai, aur* dunya ke kinaron tak un ka kaldm pahunchta hai." Zab. 19 : 1 — 4. Aur " Khuda ka gazab asman se ddmion ki sari bedi'ni aur badkari par zahir hota hai, ki we sachchai ko badkari men band karte hain. Kyunki Khuda ka hai jo kuchh mah'im ho sakta hai, un par zahir hai, ki Khuda ne un par use zdhir kiya hai. Kyunki us ki jo sifaten na- didani hain, yane us ki azah' qudrat, aur Khudai, afrinish i alam se us ke kamon meQ aisi dikhlai jati hain, ki we beuzr hain." Yane Khu- da ne asraan aur zamm ke banane men apni qudrat, aur hikmat, aur mihr ke asar yatian tak zahir kiye, ki jo koi ankhen aur aql rakhti hai, beuzr hoga, agar Ilahi qudrat, aur hikmat, aur mihr ke asar un men na dekhe. Pas, jo jo gurohen, ki " Khuda ki sachchai ko jhuth se badal dalkar KhaUq ke badle makhhiq ki parastish aur bandagi" karte hain, apni ankhon aur aql par jabr karte haio ; aur i^huda wa- jiban un ko ruswdi ki khwahishon aur naqabil aql men chhorta hai, ki we nalaiq kamon men rahen. Yun, bar ek guroh aur har ek shakhs, jo Khuda apne Khahq ko chhor aur kisi chiz ki parastish kare, qiya- mat aur adalat meo beuzr aur mujrim thahrega ; kyunki unhon ne apne maqdur tak us ko nahin dhundha, aur jan bujhke makhk'iq ke pichhe pare. Khuda ki pak zat ruhani aur nadidani hokar wuh insan ki pah- chan aur shinakht se bahar hai. Aur bagair ilham i Ilahi ki kuraak ke, us ki sifat insan ki tahqiq aur dar3'aft se baid hain. Aql i qasir aur mahdiid ka kya maqdur, ki wajud i bepayan ko mape, aur hudud us ke liye thabrawe ? Isi sabab se hai, ki jahan kahin bani adara men se kisi ne apni aql aur fahm se Khuda ki khassiyat aur sifat ka bayan karne chaha, aur jis tarah ki khidmat aur parastish se raza i Ilahi ba- sil howe, us ki tali'ra aur tadbir men saho aur galatian mill hui hain. Khuda ne aiyam i qadim men waqt ba waqt apni marzi aur ahkam bani adam par izhar kiya. Us men se kam o besh hadis aur riwayat- on ke wasile se sari qaumon aur qabilon ke tariqon men dakhl pay4 hai. Yiin aksar har ek mulk aur mazhab ki kitabon men bazi batejj hain, jo sachchi aur durust hain ; lekin sath un ke bahut saho aur galatiao mill hui hain, HincUion ke Sh^staron aur Puranon ke mu- tabiq Khuda Taala bhali buri sifatoQ se mausuf hai. Wuh bhala aur bura bhi karta hai. Wuh gunah karta, aur auron se bhi karwata hai. Wuh gunah se nirala aur gunahon men mila hua hai. Wuh ek ma- kan men gunah aur badi se nafrat rakhta, aur us ki saza bhi deta hai : diisre makan men us se khush hota, aur us ke karnewale ko dilas^ deta hai. Wuh ek makan men jhuth aur dagha se gbin rakhta hai ; diisre makan men wuh ap hi jhiitha, aur farebi, aur daghabaz thahar- ta hai. Ek makan men wuh lalach, aur shahwat, aur jhagre ki ma- manaat karta hai: aur kai ek makanon meo wuh ap hi lalchi, aurshah- wati, aur jhagralii thahart^ hai. Qata nazar bani adam ke darmiyan kisii tarah ki galat aur kam i karih maujiid nahio hai, ki jis men Khudd Taala ap mubtala na hiia hai, agar Hindiion ki dini kitabeo ma- ni jaen. Aur is ka sabab yih hai, ki un ke shair aur kabitoo ne apne atkal par daurke Ilham i Ilahi ki hidayat na pai. Yun ek ek ne jo- SIFATON KA BAYAN. S Icuchh ki us ki samajh men munasib th^, 3^a us ke matlab baham pa- huncMne ko kam awe, so likha. Quran meo chdndni si roshni Tauret Injil ki taraf se chamakti hai. Mahammad Yahu5 aur Nasranion ke darmiyan jita tha. Us ki qaum bhi hazrat Ibrahim ko apna bap jankar us nisbat men tafa^hur karte the. Us ki joru i auwal, aur ghar ke rishtadar, Tauret Injil koparh- te the. Ba sabab is ke Quran men Ilahi khassiyat aur sifat Hinduon ki kitabon se nihayat ^hassa, aur bartar, aur bahal nazar ate haiy. Taubhi Mahammad ne apne atkal par takiya karke, aur apne maqsad ko pahunchne ke bye Ilahi sifaton men khalal ane diya. Us ne Allah ki bazi sifaton ka bayan nahin kiya, aur l)azon men ikhtilaf zahir kiya. Apne pairauon ki jamiyat ke barhane aur kasir karne ki khatir, un se qaul kiy^, ki Allah un sabhon se yahai} tak razi hai, ki albatta unJien bihisht men qabul karega ; aw wuhan un ke waste nafs palne- wall khushian kasrat se arasta karega. Yun us ki sachchai aur paki ke lipar parda phailaya jata, aur bhale bure ka imtiyaz dafa kiya jata hai. Aur Allah ki sifaton kf roshni manind suraj ki kiran ki, jab abr i siyah us par phaile, sdf nazar nahin ati hai. Lekin Tauret Injil meo, jahan sachche nabiOQ ne ilham i Ilahi ki hidayat se likha, aur ^hud garazi ka dakhl un ke kam men na hua, Allah ki sifateu mel aur muwafiqatke sath taj alii karti hain. Un se malum aur sabit hai, ki Khuda wuh Ruh hai, jis ka wajiid be payan hai, aur hikmat, aur qudrat, a\ir paM, aur adl, aar mihr, aur sachchai men wuh be payan ; aur azal se abad tak be tabaddul hai. In sab achchhi achchhi sifatOQ mee muwafiqat i kamil hai. Un men buri sifat ka dakhl hargiz nahin hai. Un ke darmiyan koi ek dusri se muqabij. nahin, aur na use us ke dawa i haqq se zara bhi rokti hai. Dunya meo baze hain, jo kahte, ki Dunya makri ka jala sa hai, Ki jis tarah makra us saman se, jo us ke andar hai, apna jala phailata hai, aur apni khushi par use baz lata, aur apne andar phir jama karta hai ; usi tarah Khuda us saman se, jo apne andar rakhta hai, dunya ko us sab samet, jo us men hai, phailata, aur jab us ki marzi ho, phir apne hi andar sab kuchh jama kareg^. Lekin yih mansiiba faqat ek jala hai, jo ins^n ke atkal ne phailaya hai^ aur jab Kalam Ullah ki roshni men laya jata, jhat zai hota hai. Aur misl us ki thik nahin. Kyiinki makra apne jale ko phir apne andar la nahio sakta. Jala jab banaya jae, ek muddat tak rah ]kii, phir zai ho jdta, lekin makre ke pet men phir nahin samata. Lekin Khuda ne bina saman, aur bina hathyar, faqat ek bat kahne se sab kuchh khalq kiya. Aur baze sikhlate hain, ki insan Khuda ka azo ya ans hai, aur jab us ka kam dunya men tamam ho we, wuh Khuda hi men phir nigali jaega. Yih ^ihiyal i karih Allah ki pak zat ko insan ki zat i napak ke barabar karta, aur use bani adam ke sare gande aur makruh kamon men mubtala karta hai. Us ke mutabiq napaki, aur bad), aur khara- bi, yo dunya men hain, sab Allah hi se nikle hain, aur sab ke sab us hi men phir mil jaenge. Neki aur bad), bhala aur bura, sach aur jhuth, sab barabar hain, sab Allah hi ke pak zat se paida hue, aur Al- lah ki pik zat hi men phir shamil honge. Lekin insan ki aiai wahiyat aur makruhat se phirke ham Khud^ hi KHUDA Kr RHASSIYAt AUR ■ke kaMm par mutawajjih hoQ, ta malum karen, ki us hi ne apni sifart:- on ka kva izhdr kiva hai. I. Us ki Pdkfke bab men yun likha hai, ki firlshte, jo gunah aur badi se nirale haiij, us ke huzur men sana khwani karke kahte, " Tera nam azim hai, aur hairataf/.a, aur Khudawand Khuda ziibit ul kuH ; 'teri rahen rast aur durust hain, ai muqaddason ke Badshah. Ai Khu- dawand, kaun tujh se na darega, aur tere nam ki taqdis na karega ? 'kyiinki tu tanha Quddus hai ; ki sari qaumen awengi, aur tere age eij- 'hai, aur us ki sachchai pusht dar pusht." Zab. 25; 10, aur 100:? SITATON KA BAYAN. 9 5. Khuda ki rahmat us ke sare kamon par hai, aur us ki sachch^i un sabhon meri zahir hoti hai. "Us ke hathon ke k^m rasti aur sachchai haifj, aur us ke ahkam mustahqim. We abad ul abad qaim hi rahenge, ki sachchai aur eadaqat se kie jatehain." Zab, 111 : 7. Pas, Khuda ki pak zat men har ^k achchhi sifat miU hai. Pdh\ aur Qudrat, aur Hikmut, aur Mihr, aur Rahmat, aur Sachchdt. We sab us ki zat raen kamal n taman, aur azah' aur abadi hain, we be tabaddul aur be payan hain. We sab nuttafiq aur hamawaz hain. Un ke darmiyan khalal yanamuwafiqat hargiz rah nahiQ pati. We sab ke sab bhale logon ke sambhalne aur dilasa dene, aur asmani badshahat ki rah men pahunchane ke liye, aur badkar aur gumrahog ke darane, aur ghabrane, aur phirane ke liye niuttafiq hain. Badkar, jo Tauret aur Injil se Khuda ki khassiyat aur sifatoQ ki haqiqat dar- yaft kare, aur un ke laiq samajh pawe, albatta apne hai se ghabraeg^, aur anevvali saza se thartharake apne dil men kaheg^, Kash ki main us ki nafarmani na karta ! Kash ki maio us ki sidhi rah par chalta, aur us ke gazab ko apne lipar nahiij kamata ! Aur nekkar aur imand^ jis qadr un ki laiq samajh pawe, us qadr tasalli aur bharosd hasil ka- rega, aur itminan i khatir se apne sir buland karke janega, ki Meri mukhlasi ka din nazdik chala ata hai. Pas, ai bani adara, jo koi hon, ki in baton ko rculahaza karte ho, wuh kaisd Khuda hai, ki jis se tumhen kam hai! Wuh sab kahiij, aur har halat men tumhare as pas hai, aur har ek bat ko sunta hai, har ek kam ko dekhta, aur bar ek 'khiyal ko janchta hai. Wuh tum- hari rah aur khwabgah ko gherta, aur tumhari sari rawishon ko pah- ch^nta hai. Us ki Ruh se turn kidhar jaoge ? ya us ki huziiri se ka- han bhagoge ? Agar asman ke I'lpar charh jao, to wuh wahan hai .; agar patal men bichhao, wahan bhi wuh hai. Agar urke turn siiraj ki jot bano, ya darya ke muntaha men ja raho, to wah^o bhi us ka hath tumhara surag pawega, aur us ka dahna hath tumhen pakrega. Agar kaho, ki Main andhere ixieo chhip jaung^, to rat tumhare as pas roshni ho jaegi ; tariki usse chhipa nahin sakti, ki rat din us ke nazdik donon barabar hain. Kya tumhare waste yih ek amr i ahamm nahin, ki us ki khassiyat aur sifaton ki laiq samajh pdo, aur wuh khidmat, jo us ko khush awe, aur jis se us ki raza basil howe, jano ? To us ki Tauret aur Injil meo dhimdho, ki unhio men tumhare liye haiyat i abadi hai ; we hi hain, jo Khuda Taala ki khassiyat aur sifaton ka izhar karte haiu. Unhio men Khuda ne apni marzi aur sifaton ka, jis qadr ki bani adara •ko darkar hai, bayan kiya hai. Jahao kahiQ bani adam men koi apnf aql ke zor se, ya riwayaton ki madad se us ki sifatog ka bayan •karne laga, wuh saho aur galaton men para hai. Unhon ne bad ko nek, aur nek ko bad thahraya, aur roshni ki j a gah tariki, aur tariki ki jagah roshni ki, aur mithai ke badle karwai, aur karwai ke badle mithai rakhi hai. " We apne ko dana samajhkar nadan ho gae, aur Khuda j gairfani ke jalal ko fani insan, aur parindon, aur charindon, aur kire makoroQ ki surat badal dala." Aur Khuda i mub^rak ki si- faton ka aisa bayan kiya, jaisa ki wuh bhali buri sifaton se barabar aO KHUDA Kr SIFATON MEN. mausuf hotd ; aur goya ki us ki z^t i pak merj bhali buri, paki napaki mill hui' hotin. Tauret Tnjil men waisa nahin hai. Un ke likhnewa- lon ne ilham i llahi ki madad aur hidayat se likha, aur Ilahi sifato^ ka bayari kiya. Un ke mutabiq Ilahi sifatoQ rnen khalal ya i^htilaf nahin bota, balki kamdl muwafiqat un men zahir hoti hai. Rahmat adl be dawe ko batil nahin karti, aur qudrat mihr par jabr nahin kar- ti ; aur burl sifaton ka nam o nishan un men hargiz dal^hl nahin pata. Har ek khubi aur kamahyat wafur i be p^yan ke sath us ki l^hassiyat men milti hai. Aur we sab bhale logon ke sambhalne, aur un ke maqsad ko pahunchane meo muttafiq hoti haln. Pas, Tauret Injil meo ilm aur irfan ke khazane hain, Ilahi ilm aur irfan ke. Us ^fhazane ka khoj karo. Din rat us par taammul karo. Ki we sab, jo Khuda ki shariat aur shahadaton men masrur bote hain, ilm i Ilahi, aur apne Khaliq ki raza ke husul meo apne sikhlanewalon se danatar ho jaenge. II. 5HUDA Kr SIFATON MEN. Ludhiya'ne ke Ba'bu' Golakna'th ki' tasni'f. Main Khudd hun, aur mujh sd koi nahtn. — Yas. 46 : 9. Khuda', ki jis ki kamaliyat bayan karne ka irada main rakhta hiig^, hBqiqat men gairmafhum hai. Firishton men se, jo ki sardar haig, aur hamesha us ke hu«iir men rahte hain, aur us ke sab ahkam o inti- zam se hakhuhi waqif hone ki taqat o liyaqat rakhte hain, nahin jante aur na malum kar sakte hain, ki wuh kaisa k\k o afzal, bara o buzurg Khuda hai. Ham log, jo ki un se kitne hi darje chhote, aur aql o danai men nih^yat kam hain, aur phir gunah ke sabab Khuda se dur ho gae hain, kahan tak u& Ki khubion ki talash kar sakte hain } Par Khuda ne ham ko is bat men bilkull nadan nahiii chhora; us ne apni pak kitabon men apne sare ausdfon ka bayan kiya, taki ham unhen parhke apni liy^at ke muwafiq samjhen, aur un ke mutabiq chalen. Albatta bazs masle, jin ke janne fee hamen is zindagi men kuchh faida nahin hot^, un ka zikr isharatan kiya gay a hai ; lekin aur ausaf, jin par khabardar hone se hamare dilon men Khuda ka khauf o mahabbat paida hoti hai, iman mazbiiti aur ummaid taraqqi pati hai, Khuda ki buzurgi o izzat barhti hai, aise saf o mufassal likhe gae haio, ki anparhe o kund zihn bhi ^sani se samajh lewen. Ab main yih pachhtd hiin, ki ham gan^hgar o lachdr, aur adne bandon par Khuda ke is qadr mutawajjih hone ka bais kya hai ? Haqiqat men Khuda hamari kisi bat ka ihsanmand nahin tha ; us ne sirf apni mihrbani se ham sabhon par apne tain zahir kiya. Us ne apni hikmat i kamil se malum kiya, ki insan ki aql aisi niqis hai, ki we KHUDA Kr SIFATON MEN. 11 bagair sikhlane ke Khuda ko pahchan nahm sakte y balki apne na-- maqiii khiyalon se namunasib sifaten us ki z^t o khassiyat par mansub- karenge. Aur is waste ki din ki buny^d Khuda hai, aur us ke farzon ka ada karna, aur nek chal chalnd bagair us ki kauialiyat se waqif hone ke nahin ho sakta hai, to zarur hua, ki ham us ki khassiyat se bakhubi waqif howen. Khuda ne farmayd, ki "Turn pak ho, kyunki main pak him." Phir Khudawand Tsa Masih ne bhi us b^t ko q^im karke farmaya, ki " Turn kamil bano, jaisa tumhara Bap, jo asraan par hai, kamil hai." Ab agar ham Khuda ki pakizagi se waqif na hon, to kis tarah pak banne ka qasd kar saken? Khuda ki kamuHyat us ki sab akhlaqi khubion ka majraua hai ; aur JQ kgi kamil bana chahe, use munasib hai, ki Khuda ki sari akhlaqi khubioa par nazar rakhe, aur unhen apni chal ka namuna banawe ; unhen mizan thahrake apni niyat o tabiyat ko wazn kare. Yih sabab sab se bara hai. Khuda ne isi waste ham garibon par mutawajjih hoke apne ausafon ko izhar kiya,> taki jis qadr ham us ki kamahyat se waqif hote jawen, usi qadr apni chal o chalan sudharte jawen, aur bad marne ke us ki pak suhbat ke laiq banen. Har ek raazhab meo ek ya bahut mabudon ka zikr kiya gaya hai ; aur un sab mazhaK walon ne, apni apni aql se, Khuda ki khassiyat daryaft karke, apni ibadat ka dastiir o rasm muqarrar kiya hai, aur apni chal o chalan ko sudharte hain ; isi waste yih naql mashhur hua, ki jaisa mabi'id, waisihi bandon ki chalan. Koi shakhs apne Khuda se kisi bat meo bihtar nahin ho sakta hai ; par Khuda ki kamaliyat ke nishan us ke har ^bid men zariir pae jawenge. In sab baton se saf yih natija nikalta hai, ki Khuda ki kamdliyat se waqif hond insan ko nihayat zarur hai. Agarchi dunya ke log bahut mabudon ko pujte hain, taubhi Khudi ek hai. Us ki wahdaniyat ka ilm agle zamane ki har qaum men bahaqq jari raha ; par din ba din, jis qadr log Niih ke zamane se dur hote gae, usi qadr Khuda ko faramosh karte gae. " Unhon ne ^huda shinasi ko apne diloa men jagah dene kona chaha." " Unhon. ne bahut hi nau ijad kiya." " Khuda ki sachchai ko jhiith se badal- dala, aur khaliq se ziyada makhluq ki parastish aur bandagi ki ; jo abad tak mubarak hai." Us ayat men, jis ko maio ne pahle parha, yih likha hai, ki " Maiij Khuda hun, aur mujh sa koi nahin." Pas, ab chahiye, ki usi ki kamaliyat ka bayan kariin ; par is liye ki us ki kamdliyat ki khiibian ziyada ashkara hoQ, main ne yih irada kiya, ki Hinduon ke Devton ki b^zi khassiyaton ko, jo sh^strorj merj bayan ki gai hain, sachche Khuda ki kamaliyat ke sath zara sa muqabala karun ; taki Yahowah ki buzur- gi ziyada zahir ho. Is tadbir se tumhare dil ka yih shubha, ki Hin- duon ki but bhi Khuda hai, saf ur jaega ; aur yaqin karoge, ki duny^ men we bekhuda aur be ummed auqat basar karte hain : par tumhare liye Yahowah hai : wuh sachcha aur zinda Khuda hai : us ki pairawi- karne se abadi zindagani hasil hoti. Kitab i muqaddas men Yahowdh ko sachcha aur jitd Khuda kahke bayan kiya, jo ki kamaliyat men behadd, nihayat pak riih, nadida, be Jism, bejuz aur bebadal, bepayan, azali o abadi, gair mafhum, qadir i mutlaq, bahut aqil o p^k, ^{hudmukhtar, bara habib, karim, rahim^ 12 KHUDA Kr SIFATON MEN. mutahammil, nek, sachcha, aur bara gafFdr hai ; wuh nekon ko ajr deta hai, aur badon ko, adil munsif hokar, saza dene men khaufnafc hai ; wuh sab gunah se nafrat karta hai, aur adalat ke dm taqsirwaroft ko kisi tarah muaf na karega. Wuhi ap sab chizon ka khahq hai ; sari chizen usi se, aur usi ke sabab, aur usi ke Hye paida huin ; un ke haqq men wuh jo chahta hai so karta hai. Us se koi chiz chhipi nahin, aur us ki danish bepayan aur sahih hai. Us ke irade, aur kam' aur hukm bahut pak hain. In sifaton ke sabut men, kai ek ayaterj be betartibi s« nikalke tumhen sunata hiin: chunanchi, " Yahowah ha- mara Khuda akela Khuda hai." " Turn buton se Khuda ki taraf phi- ro, ki jite aur sachche Khuda ki bandagi karo." " Kya tu Allah ka^ hai daryait karta hai ? ya alqadir ke kamal ko pahunchta hai ? wuh asman se uncha hai ; tii kya kar sakta ? patal se nicha hai ; tu kyd janta ? us ka nap zamin se lamba, aur samundar se chaura hai."" " Khuda riih hai, aur us ke bandagi karnewalon ko chahiye, ki ruh aur sachchai se us ki bandagi karen." " Zamanon ke badshah ko, jo gairfani, n«didani, wahid Khud^ hai, izzat aur jalal zamanon tak howe." " Turn ap se bahut khabardar raho ; kyiinki jis din Khuda- wand ne, Horeb ke darmiyan, ag men se tumhare sath baten km, turn ne koi shakl nahin dekhi." " Niiron ka Bap, jis ke nazdik kuchh gardish nahin, balki zawal ka saya bhi nahin." "Kya maio Khuda v nazdik, aur Khuda i baid nahio ?" " Peshtar us se ki pahar paida hue, aur zamin aur dunya bani, azal se abad tak tu hi Khuda hai.'* •* Khudawand buzurg hai, aur wuh nihayat sitaish ke laiq hai ; aur us ki buzurgi tahqiq karne se bahar hai." "Main Khuda hun ; main badalta nahin." " Main qadir Khuda hun ; tu mere huzur men chal." " Aur ek ne dusre ko pukara aur kaha, Quddus, quddus, quddus, Rabb ul afwaj hai, sari zamin us ke jalal se mamur hai." " Khuda- apni marzi ke muwafi<:i sab kuchh karta hai." " Khudawand ne sari chizen apne liye banai hain/* " Us se, aur us ke wasile aur us ke liye sab kuchh hai." " Jis men piyar nahin, so Khuda ko nahin jan- ta ; ki Khuda mahabbat hai." "Yahowah, Yahowah Khuda, rah- man aur hann^n,. zu ul till aur Rabb ul fazl o wafa, hazar pushton ke liye fazl rakhnewala, gunah aur taqsir aur khata ka bakhshnewala ; lekin wuh har hai muaf na karega, balki bapon ke gunah un ke far- zandon se, aur farzandon ke farzandon se, tisri aur chauthi pusht tak, mutalaba karega." " We, jo murakh hain, teri ankhon ke samne khare nahin rah sakte ; tii badkirdeir se adawat rakhta hai. Tii un ko, jo jhuth bolte hain, nabud karega ; Yahow?ih khuni aur dagabaz se nafrat karta hai." " Khudawand gaiyiir Khuda hai ; Khudawand apne dushmanon se intiqam leta hai, aur apne dushmanon ke liye qahr ko rakh chhorta hai." In ke siwa aur bhi bahut viyaten chunk e sunata ; lekin chahta him, ki sab koi apne ap kalam i muqaddas meo dekh lewen. To main jo kuchh ki Yasaiy^h nabi ne Khuda ki wahda- niyat o fauqiyat, kamaliyat o saltanat bayan kiya hai, kali sunata hun. Us ne chaha, ki Khuda ki sifaton ka khiyal admion ke diloo men dun- y^wi chizon ke wasile se paida kare. Aur isi waste us ne aisi misal- en Khuda ke haqq meo istiamdl kin, ki Khuda ke haqq men koi na- munasib tasauwar na karen. Dunya ki sari chizon par nazar karov J^HUDA Kr SIFATON MEN. 13 aur dhiydn karke dekho, ki un meij se kaun sa bara hai : albatta ba- ron men samundar bara hai ; us ke gahrao ki thah aj tak kisi ne na pa\, aur na kisi ne hikmat se us ka bhed malum kiya ; lekin nabi Kahta hai, ki wuh'amiq samundar l^huda ki nazar men nihayat adni chiz hai : " Us ne us ke panion ko apne hath ke chulki se n^p^.'* Suraj, chand o sitare, jo ki daur i asmiin men phirte hain, aur apni roshni se ham logon ko manauwar karte hain, un ki tasir se dunya men rut badalti rahti hai, aur jandar chizorj ko zindagi milti, par Khu- da ke samhne we aise adne hain, ki us ne unhen "balisht se paimaish kiya." Is dunya men kitne hi jazi're, kitne hi pahar, kitne hi jangal, kitni hi naddian, kitni hi zamin, kitne hi admL baste hain ! par Ya- howah ki nazar men we sab mutthi bhar hain: " zamin ke gard ko pai- mane men bhara, paharon ko palron men wazn kiya, aur tilon ko ta- razii men taula ;" " us ke samhne zamin ki qaumen dol ki ek bund ki manind hain, aur tarazu ki ek dhul ki manind ginijatin ; wuh jaziron ko ek zarre ki manind utha leta hai : pas turn Khuda ko kis se tash- bih deoge, aur kaun si chiz us ki misl thahraoge ?" Hindu o Mahammadi bhi Khuda se munkir nahin hain. We iqrar karte hain, ki Khuda hai. Mahammadi to kbass karke ek sachche aur bare Khuda ke qail hain ; lekin us ki zat o sifat men Yahowah se bara farq hai. Hinduon ke khiyal bhi is bat ke haqq men bahut hi mukhtalif hain, Un kc baze shastaroo men ek bari ruh aur khud- maujud, hehadd, nadida, bejism, bejuz, behadal, azali o abadi, aur gairmafhum Khuda ka zikr kiya gaya hai ; lekin jitni ki akhlaqi khubiuj, hain, maslan aql, hikmat, danai o qudrat. adl, sachchai, bha- lai, rahmat, neki, pakizagi, aur parhezgari, in sab ko us Khuda ki sifton men nahin ginte ; wuh in sab ausafon se alag hai ; aur agar kci milaya chahe, to Hinduon ke gyanion ke samhne nipat agyani thahre- ga. Lekin siwae is bdri Riih ke, un ke bich men aur deote bhi hain, jin par ye sab sifatea mansiib ho sakti hain, balki un deoton ki tanf men ye sab sifateij bayan karte haia ; par un ka kahna bilkuU abas hah Un deoton ki chalan shastaron ke mukhahf hai. Is kahne se kya faida hoga, ki mera Khuda aqil hai. agar wuh Khuda nadan ki manind kam kare } Agar wuh napak kamoa se khush howe, pak kahne se kvd hota hai }^ Pas, na to Piiran Brahm, jis ka fakhr Hindu bahut hi kar- te hain, lahowah ki manind hai, aur na us ke autar, jin ko Hindu log aksar karke mante, aur pujte hain, Khuda ho sakte hain. Is maz- mun ka khulasa tab ba^jhubi malum hoga, jab main ek ek sifat ka bayan juda juda karke muqabila karunga. I. Hinduon ke shastaron men ek Puran Brahm ke siwa aur tentis karor deote hain, aur we apni apni jagah men uliihiyat ka dawa rakh- te haiij. Ye hi deote log zamin o asman ka bandobast kiya karte hain. Insan ko inhin se ziyada kam parta hai. Piiran Brahm kisi ki kuchhkhabar nahin liya karta. Lekin Yahowah kahta hai, " Main Khuda hun; mujh sa koi nahirj." " Turn mere gawah ho, Khuda-- wand farmata hai, aur mera banda, jise main ne barguzida kiya, taki turn jano, aur mujh par iman lao, aur samjho, ki main wuhi hiin. Mujh se age koi Khuda na bana, aur mere bad bhi koi na hogL B 14 KHUDA KI SIFATON MEN. Main, main hi ^hudawand hun ; mere siwa koi bachanewala nahiQ." " Ibtida se main hi huQ ; aur main jo kam karurj, to roknewala kaun hai r" c II. Qudrat o jalal ki taraf rujii hoke dekho, ki Puran Brahm Yaho- wah ki manind hai, ki nahin r Puran Brahm ki zat men qudrat kd ittilaq nahin diva jata. Qudrat jo hai, so maya ki. zuhur hai, aur Brahm ka nabi. Wuh apni auqat apne hi soch men, nind ki halat par, guz^rta hai. Wuh na to paida Karta, aur na paidaish ke kam men kuchh bhi dakhl deta hai. Sansar ke palne se bhi us ko kuchh garaz nahin, aur na alam ka intizam us ke qaba men hai. Wuh in- san ke kam o kaj par hiUmll khiyal nahin rakhta ; kyunki wuh un ka insaf nahin karta. Wuh apnf auqat bekari ki halat men katne se khush hota hai. Hindu log deoton ko qudrat o jalal wale kahte hai^. Un ke darmiyan paida karnewala Khuda Brahma, palnevvala Vishnu, insaf karnewala Yam, aur marnewala Shiw hai. Intizam ke liye koi nahin muqarrar hua, is liye ki dunya apni taqdir ya bhag par chalti hai. Ye deote agar danai, aql, o hikmat merj Yahowah ke barabar hote, ya unki bhalai, sachchai, neki, adl, o rahm kamil hota, to albatta muqdbala ke liyejagah hot! ; lekin un ke kamon men un sifaton ke nishan pana to kinare raha, balki aksar un ke haraks zahir hote hain. Maslan, paidaish ki babat, Ved men Piiran Brahm ke haqq men likha hai, ki wuh dp sari chuon ka madda bana, vane apni riihani zat ko jis- mani chizon ke banane ke liye taDdil kar dald ; aur akhir ke din sare alara usi ki jot men sama jawenge ; kyiinki we sab usi se the. Phir Brahma ke haqq men likha hai, ki wuh jis waqt dunva paida karne ka qasd karne laga, to us waqt us kam ki mushkilat par gaur karke bahut se ansvi bahae ; is hye ki us ne samjha, ki aisa bara aur mushkil k^m mujh se hona muhal hai. Tab us ne Shiw ki madad mangi ; aur jab Shiw se bhi wuh kam saranjam na ho saka, tab Brahma ne phir us kam par kamar b^ndhi. In ahwal se malum hota hai, ki we deote qudrat o jalal, danai aur hikmat men nihayat kam the ; aur jab ki ye sifaten un men kamal na thaharin, tab we Khuda kis tarah kahla sakte hain ? Sach hai, ki Yahowah Khuda hai, jis ne apni qudrat o hik- mat, aql aur danai, is dunya ki paidaish, aur is ke intizam ke k^mon men zahir ki hai. Us ke haqq men Yasaiyah ne jo kuchh kaha, so main ne age hi kah sunaya. A'sman o zamin Yahowah ki nazar met] nachiz hai. Dunya o ^sman ka paida karnewala bhrwuhi hai. ** ibtida men Khuda ne ^sman o zamin ko paida kiya." •* Us ne kaha, aur ho gaya; us ne far- maya, aur barpa hua." " Khudawand, Israil ka Quddiis, aur us ka khaliq, yun farmata hai, main ne zamin banai, aur insan us ke sath par ^halq kiya ; main ne apne hi hath se asman tane, aur un ke sab lashkaron par main ne hukm kiya." " Us ne apni qudrat se dunya ko banay^ hai ; us ne apni hikmat se jahan ko q^im kiya hai, aur apni aql se dsmanon ko phailaya hai." Yahowah ne sari chizen nabiidagi meo se biid kin. Un ka pdlnewalu bhi wuhi hai. "Khuda ^dmi aur haiwan ka parwardigar hai." " Khudawand un sab ko, jo girte hain, thamtd hai ; aur un sab ko, jo nihur gae hain, utha khara karta KHUDi^ Kr SIFATON MEN. 15 hai. Sab ki ankheo tujh par lagi hain ; tu unhen waqt par rozi deta hai. Tii apni mutthi kholta hai, aur har ek jandar ka pet bhartd hai." Un ke intizam ka ikhtiyar bhi usi ko hai. " Khudawand azim Khuda hai; wuh Shahanshah badshah sab deotoa par." " Us k( badshahat abadi badshahat hai, aur us ki hukiimat sare alam par abadi hai." Akhir admion ka insaf bhi wuhi karega. " Khuda har ek fial ko, aur har ek makhfj kam ko, kya bhala kyi bura, adalat men lawega." " Har buri bat, jo admi bolte hain, un ke waste un ko adalat ke din hisab dena parega." " Us ne ek din thaharaya hai, jis men wuh sadaqat se danya ki adalat karega, ek mard ke wasile se, jise us ne mu|{htar kiya." III. Agar turn pakizagi, aur gunah se nafrat, Puran Brahm ke sifa- ton men, dhundho, to nahi'n paoge ; aisi aisi sifaten Brahm ki zat men mansub nahin ho saktin. Pakizagi sari akhlaqi khubioQ ka maj- raua hai : is waste Puran Brahm ki zat mea zeb nahin deti hai. Gunah aur neki se us ko kuchh garaz nahin hai : wuh na to gunah se nafrat rakhta, aur na neki se razi hota hai. Pas, baqi rahe deote, jin ki pikizagi aur parhezgari bahuton par ayan hai. We gunah ke rahbar hoke us se nafrat kis tarah karenge .'' Brahm kisi ki ib^dat talab nahin karta ; lekin deote sab se karte hain. We nahin chahte hain, ki un ki ibadat ruh aur rasti se ho ; balki wuh ibadat talab karte hain, jo bilkull jismaui hai, aur jismani shahwaton se ada hoti hai. Brahma ki pakizagi aur parhezgari, aur us ki gunah se nafrat Puran ke parhnewalon ko maliim hogi ; wuh shahwat ka banda tha. Vishnii ka luchpan, thagi, aur chori sab Hinduon par bakhubi zahir hai ; aur Shiw ka kaifipan aur napak shahwat ka bay an kis ne nahin suna, ki maia bayan karun ? Un ki babat shastaron men aisi aisi baten likhi hain, ki parhnewalon ko malum hoga, ki we bewaquf, kamzor, haqir, raagrut, kinakash, jbagrebaz, zinakar, jhuthe, beraunsif, berahm, bedard, aur parai bhalai men nakhush, aur apni bihtari ke liye sargarm haia. Pas, Yahowah Khuda ke siwa aur sab jhuthe hain. Yahowah ki pakizagi, aur gunah se nafrat, aur us ki ruhani ibadat, jo wuh apne abidon se talab karta hai, niche ki ayatoa se saf zahir hoga. "Khu- dawand apni sari rahon men sadiq hai ; apne sab kamon men pak hai." " Mabiidon men, Khudawand, tujh sa kaun hai jalal wala ? paki men kaun hai tujh sa bara ?" " Ankhea teri pak hain, ki tu badi ko dekh nahio sakta ; tii shararat par nazar kar nahijj sakta hai." " Khuda- wand ne farmaya, ki main apni muqarrabon ke darraiyan apni taqdis kariing^, aur main sari jamaat ke age apna jalal zahir karunga." " Khuda muqaddas logon ke baremajraa men nihayat muhibhai; aur un sab ka, jo us ke gird hain, ihtiram ke laiq hai." " Khuda ruh hai, aur us ki bandagi karnewalon ko chahiye, ki riih aur sachchai se us ki bandagi karen.'* In baton se turn sab daryaft kar sakoge, ki Yaho- wah Khuda hai, aur us ki manind koi nahin hai ; balki wuhi akela sachcha Khuda hai; aur sab jhiith hain. Uliihiyat ki kamaliyat sirf us hi men bharpur hai. " Haqiqat men Yahowah mabudon ka J^^hu- da, aur malikoQ ka Khudawand, aur logon ka kashshaf hai." 16 KHUDX Kf SIFATON MEN. fa'ida. Khiyal karo, hi is vilayat men, Yahowah ki jagah, kitne hi mabud piije jate hain* Hindiion ki aql men asman ke sitare aur zamin ki sab chizeQ, kya jar, kya haiwan, pujne ke laiq hain. We haqiqat men unhen har roz piijte hain ; aur jo tazim, ki maHk o khahq ko dena chahiye, makhliiq ko dete hain. Yih tariki un log-on ke dilon men kahdn se chha gai hai ? Yih un ki gumrahi ki saza hai. " Jciisa un- hon ne Khuda ka ilm rakhna qabill na kiya, waisahi Khuda ne bhi un Jko namaqulaql men chhora, ki nalaiq kam karen-" Par ab Khuda apne kalam ke wasile se chahta hai, ki us ilm ko phir un ke dilon men paida kare : isi hye wuh farmata hai, " ki Aj agar turn us ki awaz ko suno, aur apne dilorj ko sakht na karo," aur wahid, sachche aur zinda Yahowah ko pujo, to tumhari dunyd o aqibat bhali hogi. Yahowah ka azal se abad tak betabdil hona insanon ke dilon meij bahut hi muassir hai. Gunahgar o sharir, jab apne dilorj men khiyal karte hain, ki Khuda azal se hai aur abad tak rahega, aur wuh betabdil hai, tab un ke dilon men khauf aur naummedi a jati. We sa7.a se bachne ki ummed kabhi nahin kar sakte. Agar Khuda gunah ka mukhalif hai, aur us ne gunahgdron ko saza dene ki dhamki ki hai, to zarur wuh hamesha waisahi rahega, aur kabhi nahin badalega. We Khuda ke azab ke din kis tarah thahrenge ? Wuh un par apna qahr, aur azab, aur gazab dalega. Wuh kisi ko bhi nahin bhulega. Nek logon ke liye Khuda ki ye sifaten tavvakkul paida karnewalian baio. Khuda agar pakizagi ko dost rakhta hai, to wuh hamesha use waisahi manzur rakhega ; aur pak logon ko barkat dega ; aur kabhi nahin badalega. " ' s ke nazdik kuchh gardish nahin ; balki zawal ka saya bhi nahin." Us ke wade sab betabdil hain. Wuh jo kuchh kahta hai, so pura karta hai ; isi waste nek log us ki bat par iatimad i kulli rakhte hain. Un ki ummed unhen mahriim nahin karegi. **Wuh Yahowah badalta nahin; us ki sachchai bare pahar ki manind qaim, aur us ke wade hamesha pure honge." Aj agar us ne kisi ko piyar kiya, aur us ki dua suni ho, to kal us se nafrat nahin karega, aur na us ke iltimas ko radd karegd. Pas, un ke im^n ki bunyad ek bhari chattan par rakhi hai ; wuh kabhi nahin ukharegi. Yahowah hazir nazir, o alim ul gaib hai. Wuh kahta hai, ki ** Kya main nazdik ka Khuda hun, aur baid ka nahin r kya koi poshi- dajagahon meo apne tain chhipa sakta hai, jis se mani na dekhiin ? kya asman aur zamin mujh se mamiir n«hia r" Is masle ke mutabiq Yahowah ham ko farmata hai, ki us ki parastish ham har jagah kiy^ karen ; kyiinki wuh har jagah maujud hai. Wuh hamen janta hai, dekhta hai, aur ham^ri nigahbani karta hai, aur hamari hajaten rafa karta hai, aur hamari ibadaten qabul karta hai. Khuda ko hazir nazir janke gunahgaron ko darna chahiye ; kyiinki wuh un ke har gunah ke karte waqt wahan maujud hai. Jab un ke dilon men sarkashi, kufr, nashukri, magriiri, adawat, chhal, beinsafi, aur berahmi paida hoti hai ; jab we Khuda ke pak qaniin ke mukha- lif chalte hain, aur napak o berahmi kamon par kamar b^ndhte hain, aur us ke Bete ki behurmati karte hain, aur Riih Quds ko gamgin karte hain, us ke sabt ko torte hain, us ki ibadatgah se gair hazir KHUDA Kr SIFATON MEN. 17 rahte hain, aur us ki kalisya ki rasmon ko nachiz o haqir jdnte hain» tab bhi Khuda hazir o nazir hai, aur tak rakhta hai, ki hashar ke roz «n ka badla clewe. " Us ki ankhen ag ke shuala ki manind hai. Us ki nazar se kaun clihip sakta hai r" Khuda ke lepalakon ko bhi chahi- ye, ki yih bat yad rakhen, ki un ka asmani Bap hamesha un ke k^morj ko dekhta rahta hai. We agar chahen, to apne diloa mea ap ko haqir, nachiz, garib o jahil janen. We apni ibadaton par nazar karke unhen aisi na k^mil o gunah aluda samjhen, ki Khuda ke qabul karne ke laiq nahin hain ; aur apne gunahoa ko aisa bura o badtar janen, ki apne tain bilkull dozakhi samjhen, aur dil se yiin kahen, " Ham kire hain, aur admi nahin ;" lekin bawajud is dar o shakk ke, Yahowah ki yad se we faramosh na honge. " We Khuda ke honge, jis roz wuh apne khass guroh ko jama karega." Ansii, jo unhon ne apne gunahorj ke hye bahae ; duaen, jo unhon ne guzranin ; do kauri, jo unhon ne Khuda ke nam par garibon ko bantin ; pani ka piyala, jo unhon ne Masih ke nam se us ke shagird ko pilaya, Khuda un ko nahin bhule- ga, aur na un ke ajr dene men kuchh der karega. Khuda un ke sab kamon ko dekhta hai, aur apni yad ki kitab men Kkh chhorta hai. Khuda qadir i mutlaq aur khudraukhtar hai. " Zamin ke sare ba- «hinde nachiz ki manind mahsiib bote hain ; aur wuh asman ke lash- karon aur zamin ke bashindoa ke sath apn» mashiyat ke muwafiq k^m karta hai, aur koi nahin, jo us ke hath ko roke, aur us se kahe, ki tu kya karta hai V " Us ka mansiiba qaim rahega, aur wuh apni sari marzi ko pura karega." Jaisa ki us ne alam ko paida kiya. aur use paha hai, waisahi us ka intizam karta raheg^. Qadir i mutlaq ke barkhilaf chalna kya hi khaufnak aur bahut bura hai! Wuh apne dushmanon se intiqam lega ; aur jo us se ki'na rakhte hain, unheQ saza dega ; aur us ka hath koi nahin rok sakta hai. Turn, jo is nasi- hat ko sunte ho, apne dil se piichho, ki Khuda ko piyar karte ho, ki nahin r Us ko khush kiya chahte ho, ki nahin ? Us ke hukm ke tabidar rahte ho, ki nahin? Us ki rasmoa par garibi aur iman se chalte ho, ki nahin ? Wuh kahta hai, ki " Main un par ashiq hiJn, jo mujh par ashiq hain ; taki main un ko, jo mujhe piyar karte hain, achchhe mAl ke waris karun." Shayad Ki turn, agle aui ab ke zama- ne ke shariron ke sath mWke, apne dil men Khuda ko kahte ho, ki "Mujh se dur ho ; main teri rahon ke ilm ki parwa nahin karta; Qadir i mutlaq kaun hai, ki main us ki bandagi kariin } aur us se dui mangne se mujhe kya faida hoga ?'' Agar turn aise khiyal karte ho, to turn par afsos hai. Main turn se kahta hiuj, ki us ke hath se chhura- na kisi bashar ka kam nahin hai. " Dunya ya asman men, Khuda ki manind, baZii kaun rakhta hai r aur us ki awaz sa kaun garaj saktd hail" Us ki ankhen sab chizen dekhti hain; aur us ke hath sab jagah men pahunchte hain. Gunahgar us ke gazab se kalian bhag sakte hain } " Teri Ruh se main kidhar jaun } aur tere huziir se main kidhar bhaguij ? Agar main asman ke iipar charh jaiin, to tu wah^n hai ; aur agar maio patal men bichhaun, to tii wahao bhi hai ; agar main urke suraj ki jot banun, ya darya ke muntaha men jabaith- i1o, to wahan bhi tera hath meri surag paega, aur tera dahina hath mujhe pakar lega.'* Yih bat vad rakho, ki Khuda ki qudrat se turn Bb 18 KHUDA Kr SIFATON MEN. jite ho, clialte phirte ho, nigahbani kie jate ho, bipat se hachSe jSte ho ; turn ap sarasar natawa o kamzor ho. " Ham usi se jite, aur <;halte phirte, aur maujud hain." Wuh nekokarojQ ka kaisa bara dost hai! Ua ki qudrat ki kiuchh hadd nahin ! Wuh'sab de sakta hai, aur hamare Uye sab kuchh kar sakta hai. Danai ki jar bhi Yahowah hai. Asman ke firishte us ke s^mhne sijda karke kahte rahte hain, ki " Barakat, aur jalal, o danai, aur shukr- guzari, aur izzat, aur qudrat, aur qiiwat, hamare Khuda ko abad se abad tak howe ; amin." Asman ke saiyare, zamin ke har aqs^m ki chi- zen, nabatdt, madaniyat, o haiwanat ki banawat ki tarkib men j^^huda ki danai zahir hoti hai; aur agar insan ke badan ka imtihan kar sako, to tajjub se kahoge, ki sach much Khuda bara Hakim o Ah'm hai. Dekho, ki in sab chizon men kaisi mutabiqat, faida, bandobast o mel paya jata hai ; goya ki Khuda ne har chiz ko ek diisri ki rauhtaj ba- naya hai. Har mausim apne apne waqt i muaiyan par maujud hota hai. Mausim ka phal bhi kabhi nahin ru ta. Siwa Khuda ke aisa kaun hai, ki ek dil ijad karke use jism se amezish de, taki un se kalam o khiyal sadir ho ? " Ai Khudawand, kaise kaise beshumar tere kam hain! tu ue danai se unheQ paida kiya.'' Dunya ki paidaish ke siwa, gunahgaroQ ko bachane men Khuda ki danai ziyada mathib hai. Us ne danai se Masih ko dunya meo bheja, taki wuh gunahgaron ke badle men mashib howe ; jis se us ki adl o rahm, bhalai aur sachchai, faiyazi aur mahabbat be khalal ashkara ho, Masih ke haqq men Pu- lus kahta hai, ki wuh " Khuda ki hikmat, aur pakizagi, aur azadagi hai." Phir Afsion ko likhta hai, ki " Masih ki beqiyas daulat ki ^{hushkhabari diin, aur sab par roshan karua, ki us bhed ki hikmat kis qadr hai, jo azal se sab ke bananewale Khuda men poshida tha." Injil bhi Khuda ki hikmat kahlati hai. Yahowah kaisa bara aur buzurg Khuda hai ! us ki manind aur kaun ho sakta hai ! kya Hin- duon aur Mahammadion ke mabud Yahowah ki manind honge ? nahin: we sab jhuthe hain. "Yahowah ke age malaik log apne munh par parda dalte hain, aur tajon ko us ke qadam tale dalke rat o din pukarte rahte hain, ki Quds, quds, quds ! Khudawand Khuda, qadir i mutlaq, jo tha, aur hai, aur hamesha rahega." Agar insan ki tabiat firishtoii ki manind ho, aur un ka karaal irada sirf Yahowah hi ke khush karne, aur usi se ^ihushi hasil karne ka ho, to asman aur zamin men, ek hi awaz se, hamd o tarif aur sana Bap, Bete aur Ruh Quds ke liye hamesha hua karega. Ihsan, o piy^r, o rahm, aur bhalai Yahowah ki khass sifaten, aur ain zat hai. Khuda apni zat men kamil hai, aur is bat men, ki kisi ke piyar ya bhala karne se kuchh hasil kare, muhtaj nahin. Lekin wuh apne makhluqon ko piyar karta hai, aur un ka bhala karta hai ; is waste ki is men u? k^ jalal barhta hai, aur makhluq ki bihtari hoti hai. Khuda chahta hai, ki us ke bande us ke piyar, aur us ki bhalai ko apne lipar dekhke gunah se tauba karen, aur Khuda ko izzat aur buzurgi dewen, barai karen, aur dil se us ke tabidar bane rahen. Khuda ka piyar aur bhalai, is dunya ke logon par, har jagah men, zahir hai. Pubis kahta hai, ki Khuda ne " bhalii karke dsman se bar- waqt barsat aur phal lanew^li mausim deke, aur tumhare dilon ko KHUDA Kr SIFATON MEN. 1^ ^sudagi aur khushi se bharke, apne ko begawah na chhora hai." Kitne hi aram o aish ki chizen Khuda ne insan ke liye is dunya men paida ki hain. Agar tandurusti rahe, to haraari Ijhurak o poshak bar Toz ham ko khushi deti hai. Bahar apne mausim par phiil na/ar meo, aur awaz kanon men, balki sari chizen apni apni jagahon men khushi bakhshti haiu. Ankhoa se dekhke, kanon se sunke, zuban se bolke, nak se sunghke maza basil karte bain. Hamari khushion ka bayan is mukhtasar men ho nahin sakta. Ham ko munasib hai, ki DiM ke sath muttafiq boke kaben, " Ai admio, Khuda ki bhalai ke liye us ki tarif karo; as ke ajaib karaon ke bye, jo us ne bani adam ke bye kie hain." Khuda apni barakat sirf nekon hi par nabio, balki badon par bhi inayat karta hai. " WuH apne siiraj ko badon aur nekon par charbata hai, aur shariron aur rastbazon par menh bar- sdta hai." Nekoa ke sath bar koi bhala karta hai ; magar badon se neki karna bara kam hai, Chunanchi Khuda ne apni ibsan ham logon ko us waqt dikhaya, jab ki ham ua ke mukbalif aur nipat dushman the. Jab ham us se larte the, tab us ne hamen bachane chaha, aur is ke bye tadbir ki. *' Us ne dunya ko aisa piyar kiya, ki apne eklaute bete ko bakhsba." Khuda ka rahm bhi us ke piyar o bhalai, sabr o wafadari se alag nahin hai. Un ke nam jude jude bain, lekin kam men sab ek hi hai. '• Khudawand rabim aur hannan hai, zu ul till aur Rabb ul fazl bain: us ka jbimjhlana daima nahin; wuh apne gusse koabad tab nahin rakh chhorega." Rahm is tarah malum deta hai, ki wuh hamesha un logon par hota hai, jo ki adl ke ru se saza ke laiq hai : maslan bani adam, igunah ke sabab, az rii i adl ke, dozakhi haiu, lekin Khuda ne un par rahm kiya ; un ki bahut bardasht ki. •' Us ne hamare gunahon ke muwafiq ham se suluk nahin kiya, aur hamari khataon ke mutabiq saza nahin di" Balki Khudawand Tsa Masib ko bhej diva, taki wuh hamen gunahon se chburasve, dozakh se bachawe, aur akhir ham ko bihisht men pabuncbawe. Jis tarab bap beton par tars khata hai, usi tarah Khudawand, jo us se darte haiu, un par rahm karta hai. Khuda ki sab sifaton se yih sifat insan ko nibayat piyari malum deti hai ; kvunki we gunahgar haiij, aur Khuda rahm bakhshnewala hai. Masib ka autar lena aur marajand, Rub Quds ka inayat karna, sab rahm se hua hai. Ah ham logoo ko munasib hai, ki apne bh?iion ko «\^aise hi piyar, kiya karen ; apne qarzdaron ko bakhsba karen ; jo ki bure aur na sbukrguzar bain, un par mihrbani kiya karen ; bhukhe ko roti kbilawen, piyase ko pani pilawen, nange ko kapra pahinawen, aur yatim ko parwarish karen, Hamen chahiye, ki apne dusbmanon ko piyar karen ; jo lanat bhejen, un ke bye barakat mangen ; jo satawen aur dukh dewea, un ke liye dua karen ; sab se ziyada, us rahm ki ^habar, jo l;^huda ne Khudawand I'sa Masib men zahir kiya hai, sab ko jake kab sunawen. Tab ham apne Bap ke, jo asman par hai, bete kahlawenge. Us ka piyar ham sabhon par hoga, aur sab koi, jo ha- mare kamon ko dekhenge, hamare asraani Bap ki tarif kareoge. Par jitne log ki in kdm o khasiyat se bilkull mahrum hain, un ka kya hai hoga } Khuda jis din r^sti se dunya ki adalat karne ko awega, us din y^iih. sirf unhin ko qabul karega, jo ki piyar,rabm o bhalai men Khuda 120 KHUDA Kr SIFATON MEN. ke mushdbih hain ; aur jo un ke baraks adaten istiamal karte haio, we Khuda ke gazab ke laiq honge. Khuda agarchi rahi'm hai, tau- bhi "wuh apne adl ko chhorke, gunahgaron par rahm nahin karegi. Khuda ne apne kailam men apne tain sachcha Khuda kahke z^hir kiya hai. " Sachchai Khuda ki hamesha qaim hai." Bahut si bateij us ne kahin, jo haqiqat men waisihi nikh'n : us ki peshkhabariaQ ha- mesha puri hoti ain, aur ayande ko waisihi puri hoti jaengi. Maslan Masih ki paidaish aur zindagi, maut o jf uthna, aur asnckan par charh jana, Rah Quds ko nazil karna, aur Injil ke phailne ke haqq men jitni baten age kahi gai thin, sab ke sab puri hain. Yahudion aur rsaion ke haqq men hhi sab sach nikla. Khuda ne kii ek admioQ se ahd o paiman kiya tha, aur un iqraron ko barwaqt pura kiya. Ye sab us ki sachchai par gawahi deti hain. Aur phir apne shara men bhi us ne mana kiya, ki koi shakhs, kisi sabab se, jhuth na bola kare : ban, us ne kaha, ki ** Sab jhuthion ka hissa us jhil men hoga, jo ag aur gan- dhak se jalti hai." In baton se malum hota hai, Yahowah wafadar o sachcha Khuda hai. Chahiye ki us ke handagi karnewale us ko rub aur sachchai se handagi kiya karen ; us ki sab baton par iman lawen ; kyunki bagair iman ke koi Khuda ko khush nahin kar sakta hai. Jo koi Khuda ki bat par iman nahin lat^, wuh Khuda ko jhutha thahrata hai. Jab ki us ne farmaya, ki gunahgar dozakh men dale jawenge, tab gunahgaron ko is bat par yaqin lake darna chahiye. Zarur hai ki we gunahon se tauba karen aur baz rahen. Phir Khuda ne wada kiya, ki jo koi Masih par iman lawega, aur baptisma pawega, so bach jaega. Pas chahiye ki iman lawen aur baptisma lewen. Khuda sachcha hai, aur mumkin nahin ki wuh jhuth bole. Isi tarah chahiye, maut, basilar o qiyamat ke haqq men, jo kuchh likha hai, sach maneg. Khuda ka adl bhi us ki zat par nihayat zeb deta hai. " Wuh chat- tan hai, aur us ka kam kamil hai ; us ki sab rahen rast hain ; wuh wafadar Khuda hai, aur daga se mubarra hai ; wuh sadiq aur amin hai." Is sifat ke bedim Khuda izzat o piyar ke laiq nahin ho sakta tha. Wuh agar chahta, to apni qudrat se logon ko tabidar banata, aur apne hukm ko manata ; lekin is bat se us ka hukra bilkuU zulm ke taur par insan ke dil men asar karta. Koi bhi dil se khush hoke us ki tabiddri na uthata, shauq se us ki khidmat koi bhi na karta, balki gulam ki manind us kl bandagi karta aur us ke hukmon ko manta. Ab us sifat ke hone se Khuda ke log beinsafi aur zulm se bachke amn men rahte haiij. So shariron ko chahiye, ki Khuda ke beriya adl se nihayat khauf karen ; kyunki us ka gazab jalanewali ig hai. Agarchi wuh is dunya men bar gun^h ki saza usi waqt nahia deta, aur nek o bad donon ko ekatthe rakhta hai, lekin Khuda intiqam lene- w^ld hai. Ek din aisa hoga, ki wuh sabhon ka insaf karega ; sharir- oa ko saza dega, aur nekon ko un ke amalon k^ ajr dega. Jab ki us ne apne Bete ko de diva, ki wuh gunah ke waste apni jan de, tab shariron ko kahan thikana hai r Un ko chahiye ki apne dil se puchheg, ki ham, jo umr bhar Khuda ke mukhalif kam karte rabe, yane us ke kalam ko nahin mana, aur us ke Bete ko nahin qabiila, aur Riih Quds ko gamgi'n kiya, is ke iwaz hamen kya railega ? IJpar ki b^ton se yaqin hoga, ki Yahowah ke siwa aur koi Khudi TASLrs KE BAYA'N MEN. 21 nahin hai. Wuh akela aur lasani hai. Us ki sifaten aisi hain, jo ki Uluhiyat meo hua chahiye. Wuh azi'm o jalal wala, — wuh is sarkash gunahgar, beadab o^ nafarmanbardar dunya ke badshah o hakim hone ke laiq hai. Is liye ^dmion ko har tarah se us ki bandagi aurfarman- bardari karni wajib hai ; kyunki wuh un se ruhani aur jism^ni ibadat hamesha talab karta hai. tasli's ke bayxn men. Rev. C. G. Pfander ki' tasni'f, Khuddwand Tsd Masih h' niamat, aur Khudd ki mahahbat, aur Ruh ul Quds ki rifdqat turn sahhon ke sdth hamesha howe. Amin. — 2 Kar. 13: 14. YiH ayat barakat ki dua hai, Khuda ke, aur Masih ke, aur Riih i Quds ke nam men ; aur is bat se, ki tinoa ka nam zikr hua, zahir o sabit hai, ki imandar Khuda ki puri barakat — na akele Khuda Bap se, na akele Bete se, aur na akele Riih ul Quds se — balki majmua Bap, Bete, aur Riih i Quds se — pata hai ; aur isi sabab se Mast hi admi, injil ke mazmiin ke muwafiq, Khuda ko tin-ek manta, aur us ki sitaish aur bandagi kart4 hai ; yane wuh Taslis ka muataqid hai ; aur aise iatiqad ko najat ke liye zarur o lazim janta hai. Magar Wahdat ko bhi man- ta hai ; kis waste, ki rauqaddas kitabon men saf saf bayan hua hai, ki Khuda ek aur wahid hai ; chunanchi Istisna, 6 ; 4 men likha hai, ki *' Ai Israil, sun : hamara Khudawand Khuda ek hai." Aur Yasaivah, 5 : 5 meij zikr hai, ki " Main parwardigar hun ; koi aur nahfn ; mere siwa koi Khuda nahin hai." Aur injil men 1 Kar. 8 : 4 men likha hai, ki " Ham jante hain, ki jahan men but kuchh nahiij, aur koi Khuda na- hin magar ek.", Aur Afs. 4 : 6 men bhi hkha hai, ki " Ek Khuda hai, jo sab ka Bap, ki sab ke upar, aur sab ke darmiyan, aur turn sab men hai." Pas, Masihi wahdat se kabhi inkar nahiij karta, balki dil o jan se us ka muataqid hai ; magar yihi kahta, ki wahdat men taslis hai ; aur taslis ka iatiqad Khuda ki piiri barakat pane, aur najat h^sil karne ke waste zarur o lazim hai. Ab Taslis ki talim tin belt meo bayan karenge : I. Is tah'm ko kalam Ilahi se sabit karenge. II. Us ke bayan ki babat kuchh kuchh zikr karenge. III. We barakaten bayan ki jaengi, jo is talim se hasil hoti haig. I. Taslis ki suhut men kaldm Ildhi se. — Jana chahiye, ki taslis sirf Khuda ke kalam se sabit ho sakta hai. Khuda ki z^t aql ki daryaft 22 TASLrs KE BAYAN MEN. se bahar hai ; aur is liye us ki kaifiyat ke waste aql ke ru se bat kar- na beaqli hai. Aur faziloQ aur gyam'on ko miilum o yaqin hai, ki ad- mi Khuda ki zat se sirf itna janta aur samajhta hai, jitna Khuda ne apne kalam men bayan o ayan farmaya hai ; aur " kutub i muqaddas men Khuda ne apni zat i wahid ko tash's ke sath bayan kiya hai ; ya« ne apne tain Khuda Bap, aur Beta, aur Ruh i Quds zahir kiya hai. Aur yih, ki Beta, jo murad I'sa Masih se hai, Khuda hai, kalam Ila- hi ki ayaton se saf sabit hai ; jin se ham yahan sirf do ek mazkur kar- enge. Yuh. 1 : 1 — 3 yiin hkha hai, ki "Ibtida men Kahma tha, aar KaHma Khuda ke sath tha, aur Kahma Khuda tha. Yihi ibtida meo Khuda ke sath tha. Sab chizen us se maujud huin, aur maujiidat men bagair us ke koi chiz maujud nahin hui." Aur chauthi ayat men saf bayan hua, ki wuh Kahma, jo in ayaton meo ^huda kaha ga- ya, Tsa Masih hai ; chunanchi mazkur hai, ki " Kahma mujassam hua, aur wuh fazl aur rasti se bharpur hoke ha mare darmiyan raha, aur ham ne us ka aisa jalal dekha, jaise Bap ke iklaute ka jalal." Aur Kal. 1 : 13 — 17 likh4 hai, ki Khuda ne ham ko tariki ke qabze se chhuraya, aur apne piy are Bete ki badshahat men da^hil kiya. Us men ham us ke lahu ke sabab se najat, yane gunahem ki muafi, pate hain. Wuh andekhe Khuda ki siirat hai ; aur wuh sari khilqat meg pahlauta hai ; kyunki us se sari chizen, jo asman aur zamin par hain, dekhi aur andekhi, kya takht, kya khawindiao, kya riyasat, kyi mukh- tarian, paida ki gaiQ. Sari chizen us se, aur us ke liye, paid^ huin ; aur wuh sab se bara hai ; aur us se siri chizen bahal rahti hain.** Aur Rum. 9 : 5 men hai, ki " Jism ke ru se Masih bhi un men se (yane Yahudion men se) nikla : wuhi sab se buzurg Khuda hai ; abad tak mubarak ho ; amin." Phir 1 Tim. 3 : 16 mastur hai, ki " Yaqt- nan salahiyat ka bhed bara hai ; ki Khuda jism men zahir hiia, aur Ruh se tasdiq kiya gaya." Aur phir 1 Yiih. 5 : 20 hkha hai, ki ** Ham to us men, jo sach hai, rahte hain, yane I'sa Masih men, jo us ka Beta hai. Khuda i haqiqi aur hayat i abadi yih hai." Pas, in dyaton men saf kaha gaya, ki Masih Khuda hai. Aur Masih ne khud bhi sifat i Ilahi apne sath mansiib ki hain ; jai- sa Yuh. 5 : 17, 19 men farmaya hai. ki "Mera Bap ab tak kam karta hai, aur main bhi kam karta hun. Jo kam ki wuh karta hai, Beta bhi usi tarah wuhi karta hai" — ^jis ka mazmiin yih hai, ki jaisa Bap, yane Khuda, qadir hai, main bhi qadir hun. Aur usi bab ki 21, 22, 23 meg kaha, ki "Jaisa Bap murdoa ko zinda karta, waisa Beta bhi murdon ko jilata hai." Aur yih, ki rozi qiyamat ka hakim wuhi hoga ; aur jaisa Bap ki, waise Bete ki sitaish karna chahiye, phir Yuh. 1 : 3 Masih ne farmaya hai, ki "Main aur Bap ek hain ;" aur 1 1 : 25 ka- h^, ki " Qiyamat aur hayat main hua." Zahir hai, ki wuh, jo qiya- mat, aur hayat, aur Khuda se ek hai, so Khuda hai. Pas, Masih ki Uluhiyat zikr ki hui ayaton se saf saf ayan aur bayan hiii hai. Aur Tauret meo bhi Masih ki Uluhiyat ka zikr hai ; chunanchi Yas, 9 : 6, 7 men mazkur hai, ki " Ek Beta hamare liye paida hiia, aur ek larka ham ko bakhsha gaya, jis ke kandhe par sardari hogi ; aur jis ke nam Ajib, Mushir, Qadir Khuda, aur Abadi Bap, aur SaUmat ka Sar- d^r honge ; aur us ki bddshahat aur salaraat ki afzaish ki intiha na TASLrs KE BAYAN MEN. 23 bogj." Aur phir Mikha, 5 : 2 men likha hai, ki ** Ai Baitlahara Af- rata, bar chand ki tu Yahuda ke hazaron (yane shahron) men chhota hai, par tujh se mere liye wuh awega, jo Israil men badshahat karega, jis ki baramad qadim, balki azal se thi." Zahir bai, ki yib ayat Ma- sib par marjii bai ; kis waste, ki wub Baitlaham men paid^ hua ; aur Ban! Israil ka rubani aur baqiqi badsbab wubi hai. Ab yib bat baqi rabi, ki sabit karen, ki Rub ul Quds bbi Khuda bai. Sifatoo se mansiib hua, aur Khudd kaba gaya. Zab. 104 : 30 bkha hai, ki " Tu apni Rub ko bbejta hai ; we paida bote hain; aur tu rii i zamin ko taza karta hai." Pas, is surat men, ki is ^yat ke mazmiin ke muwafiq alam ki paidaish Rub ul Quds ke w^sile se bbi bui, to za- hir hai, ki wub bbi qadir bai ; jaisa ki wub Ulubiyat ki is sifat se, in- jil, yane 1 Kar. barabweij hab men mausuf bui hai; jis bab mefi un niamaton aur karamato:j ka, jo bawarion aur pable Masibion ko pa- buncbin, zikr hokar 1 1 ayat bkha bai, ki " In sab amalon ka bais wubi ek Riib (yane Rub ul Quds) bai, ki bar kisi ko apne irdde ke muwafiq bantti hai." Aur phir 1 Kar. 2 : 10 men alimiyat ki sifat bbi Riib ul Quds se mansiib bui ; chunanchi bkha hai, ki " Khuda ne apni Riib ke wasile se ham par zahir kiya ; kyunki Rub sab cbizon ko. balki Khuda ke gabirao ko bhi, tahqiq karti bai." Aur is sifat ko Masih ne bbi Ruh ul'Quds se nisbat deke Yuh. 16: 13 apne shagirdon se wada kiya, ki "Jab wub, yane Sachchai ki Rub, awe, wub turn ko sari sachchai ki rah dikhlawegi ; kyunki wuh apni na kahegi, balki jo kuchh sunegi, so kahegi ; aur turn ko ayande ki khabar degi." Aur Afs. 1 : 17 men bikmat aur izhar ki Rub kabi gai. Pas, dar bale ki Rub ul Quds sab cbizon ko tahqiq, aur Khuda ki zat ki gabraion ko daryaft k art! bai ; aur bawarion ko sab haqiqaton ki taraf rabnumai ki ; aur ayanda baton ka izhar un se kiya bai, to saf zahir hai, ki wuh alim, aur Ulubiyat ke martabe men bai. Aur is liye injil ki ayanda ayaton men Rub ul Quds Khuda bhi kahlati hai ; jai^a ki Amal, 5 : 3, 4 men \\khi hai, ki Patras hawari ne Hananiyas se, jis ne makr aur riya ki rah se use jhuthlaya tha, taqrir karke farraaya, ki " Ai Hanani- yas, Shaitan tere dil men kyi'ia sama gaya hai r ki tu ne Rub ul Quds ki nisbat jbuth kaba bai ; tii ne admi se nahin, balki Khuda se jbuth kaha ;" yane Rub ul Quds, jise Hananiyas ne jbuthla5^a, admi nahin, balki Khuda hai. Phir 1 Kar. 3 : 16 rae^ bkha bai, ki «' Kya tum- hen malum nahin, ki tum Khuda ki haikal ho, aur Khuda ki Rub turn meQ rahti bai ?" Pas, baqiqi I'sai is sabab se, ki Rub ul Quds un ke dil men sakin rahti bai, Khuda ki haikal kablate bain ; to zahir o asb- kar bai, ki Rub ul Quds Ulubiyat ke martabe men, Khuda bai. Pas, in ayaton se saf zahir o sabit hua, ki Rub i Quds bbi kutub i muqad- das men Khudai sifat se mausuf hiia, aur Khuda kaha gaya hai. Aur is ke siwa, injil men waisi ayaten bbi bain, jin men Bap, aur Betd, aur Ruh ul Quds ek jagab mazkur biii hai ; chunanchi is ^yat men, jis ko ham ne is nasibat ki asl thahraya, bkha hai, ki " Khuda- wand Tsa Masih ki niamat, aur Khuda ki mahabbat, aur Rub i Quds ki rifaqat tum sab ke sath bamesha bowe ; amin." Pas, is ayat mea Bdp, aur Bete, aur Riih i Quds ka zikr hai ; aur ti'non ko wubi mar- taba mansub karke ain bikmat o barakat kaha gayi, ki Khudai sifat- 24 TASLrS KE BAYAN MEN. on se hai. Aur jab Masih ne Yiihanna nabi se istib% paya, to jaisd ki Matf, 3 : 16, 17 meij mazkur hai, " Asman ke darwaze khul gae, aur us ne Khuda ki Riih ko kabutar ki manind utarte, aur us par ate de- kha ; aur ekaek asman se ek awaz ai, ki Yih mera piydra Beta hai, jis se main razi hun." In ayaton men phir Rap, Bete aur Ruh i Quds kd zikr hai — Bap asman se bolta, aur I'sa Masih ko piyara Beta kahta hai ; aur Ruh i Quds asman se Masih par utartd hai. Aur 1 Yuh. 5 : 7 men yiin bayan hua hai, ki " Tin hain, jo asman par gawahi de- te hain, Bap, aur Kahma, (yane Beta), aur Ruh i Quds ; aur ve tinon ek hain." Khulasa, maziiura ayaton se saf bayan o ayan hai, ki injil ke mazmiin ke muwafiq Bap, aur Beta, aur Riih i Quds ek haia ; aur ye tinon, yane Bap, Beta, aur Ruh i Quds, wuhi Khuda i wahid aur haqiqi hain, jis ko abad ul abad hamd o jalal ho ; amin. Magar Tauret men bhi tash's ka ishara hua hai ; chunanchi Ginti, 6 : 22 — 27 hkha hai, ki " Phir Khudawand ne Musa ko khitab kar- ke farmaya, ki Harun aur hani Hariin ko farma, aur unhen kah, ki Tumhen chahiye, ki bani Israil ke haqq men yiin dua karo, aur unheij kaho : Khudawand tujhe barakat bakhshe, aur tera nigahban rahe ; Khudawand apne chihre ka jalwa tujhe dikhawe, aur tujh par rahm kare ; Khudlwand apne chihre ko tujh par mutawajji kare, aur tujhe salamati bakhshe. We mera nam leke bani Israil ke liye dua karen, aur main unhen barakat bakhshunga." In ayatorj men Khudawand lafz, jo Khudae wahid se garz hai, tin bar zikr hua ; aur dusre aur tisre dafa chihre ke lafz ke sath ; aur chihra dil ko bayan karta ; aur us ke bamujib Khuda ki zat ka kashf, yane zat ke bayan karnewale se garz hai ; aur is waste Bete, yane Masih par, aur Ruh i Quds par ishara karta hai ; kyunki l^huda ki mugaiyab zat Bete aur Ruh i Quds ke wasile se bayan hui hai. Aur waisa hi tauret ki we ayaten bhi tas- lis par ishara karti hain, jin men Khuda ka nam siga i jama ke sath mazkur hua hai ; chunanchi Paid. 1 : 26 men yua likhahai, ki " Khu- da ne kaha, ki Ham admi ko apna shabiha aur apni siirat banawen." Aur isi tarah we ayatea bhi taslis par dalalat Karti haiii, jin men kaha gaya, ki Khudawand ka firishta Abiraham, aur Musa, wagaira par nazii hua ; aur phir wuhi firishta Khuda kaha gaya ; chunanchi Paid. 18 : 2 merj likha hai, ki tin admi, yane tin firishte Abiraham ke pas ae ; aur 13, 17, o 20 ayaton men un tirishton men se ek tirishta Khu- dawand, yane Khuda kaha gaya. Aur ^^hur. 3 bab men hkha hai, ki *' Khudawand ka firishta ek biite men ag ke shuale men Miisapar za- hir hua ;" aur 4 o 6 ayatoo men yi'in bayan hai, ki jab Khudawand ne dekha, ki wuh, yane Miisa dekhne ko ek taraf phira, to Khuda ne use bute ke andar se pukara, aur kaha, ki •' Main tere bap ka Khuda, Abi- raham ka Khuda, aur Izhaq ka Khuda, aur Yaqiib ka Khuda hun." Pas, zahir o ashkar hai, ki tauret men bhi taslis ka ishara o bayan hai. Ab agar tum puchho, ki taslis ka kya mane hai, aur taslis Khuda i wahid men kis tarah ho sake r to is ke bayan men yahan chand kala- me zikr karenge ; tum kan dhar suno, aur dil se mutawajji ho. II. Tash's ke mane yih nahin, ki goya tin Khuda hokar Bap, aur Beta, aur Riih i Quds, bar ek ek alag Khuda ho ; balki matlab yih TASLrs KE BAYAN MEN. 25 hiii, ki '/at ki wahdat aur yaktai men taslis hai. Aur agar koi kahe, ki Tin kis tarah ek ho sukte ? to tliik hai, ki tin chizen ek chiz nahiQ. ho saktijj ; magar li^huda chiz ya makhh'iq nahin hai. Us ki zat i pak makhliiq ki zat se nihayat pv'ik aur ala hai ; aur is sabab se us ko in ki zat ice sath muqabil karna na chahiye ; aur guman mat karna, ki us ki sifat in ki sifat se barabar ho. Makhliiqat men jis bat ka bona niuhal hai, us zat i pak mutlaq men mumkin hai ; magar is siirat men ki Khuda ki zat aql ki daryaft se bahar hai, to us ki sifaten bhi samajh se bahar hain. Jo jo Khuda ne apni zat o sifat ki babat apne kaldm men bayan aur zahir iuva hai, us ko manna aur qabiil karna chahiye, agarchi aql us ko daryaft na kar sake. Aur is^ialat men, ki tash's ki talim injil ki ayaton se saf zahir aur sabit hai, to aqil aur iraandar ko dil o jan se us ka muataqid bona aur qabul karna kuchh mushkil na- hin. Aur injil ke niazraun ke muwafiq Khuda ki zat i pak ke is bare mushKil bhed ki babat itna hi kah sakte hain, ki agarchi Bap, aur Be- ta, aur Rub i Quds ek zat i pak yakta hai, chunanchi t/n nahin, balki haqiqat men sirf ek hi Khuda hai ; phir Bap, aur Bete, aur Riih i Quds ke darmiyan haqiqi farq hai : magar ek aisitarth se ki wahdat batil nahin hoti, aur nuqsan nahin pati. Aur Bdp kd far:: mutlaq, aur iiuigaiyab zat se garaz hai ; '"s Hye Yuhanna ke 4 : 24 men Khuda ko Riih, yane Ruh i mutlaq kaha hai. Aur Bete ke farz se kalima, yane kalima i mutlaq, aur ilm i azli g-araz hai, (jis men goya Khuda apne tain mushahidakarta aur diKhata hai), aur jis ke wasile se apni mugai- yab aur poshida zat ko ziihir karta hai ; chunanchi Yuhanna ke 1 ; 1 — t tak likha hai, " Ibtida men kahma tha, aur kalima Khuda ke sath tha, aur kalima Khuda tha ; yihi ibtida men Khuda ke sath tha ; sab chizen us se maujiid huin, aur maajiidat men bag-air us ke koi chiz maujiid nahin hiii. Zindagi us men thi, aur wuh zindagi insan ka nur thi." Aur Sulaiman ke x\msal ki kitab ke 8 : )2, 22, 23, 24, 27, o 30 ayaten Masih par ishara hokar aisa likha hai, ki " Main, jo hik- mat bun, hoshyari ke sath rahti bun, aur danish ke mashware hasil karti bun. Khudawand ne mujhe apni rah kf auwala banaya, apne kamou se peshlar qadim se. Main azai se muqarrar hiii, zarain ki paidaish ki ibtida se pahle. Main us waqt paida hui, ki na gahrao the, aur na cbashme, aur na panion ke bare bare makan. Main us waqt till, ki us'ne asman banae. aur samundar ki sath ihata kiya. Us waqt main us ke pas sana thi, aur main roz roz us ki khushniidi thi, aur bar waqt us ke huzur shadi karh' thi." Aur Riih i Quds ka lafz nur i Uahi, aur nuri hidayat se gar^- aur qaim karta hai. Pas Masihi log Khuda ko sab chizon ka bais, aur sari nekioa aur saadat- on ka qasim janke is mazmun se us ki ibadat aur bandagi karte hain, ki wuh sari niamaten aur nekian, sirf Bete ke wasile se bandon par pahunchata hai, aisa ki wuh faqat alamon ko uske wasile se paida kar- ke un ki rakhwali karta hai ; balki usi ki marifat se bandon ko gunah se bhi chhutakar hamesha ki najat, aur haqiqi nekbakhti un ko bakhshtd hai ; aur Ruh i Quds ki marifat se un ko roshan karke, aur C 20 TASLTS KE BAYAN MEN. haqiqi marifat ki taraf hidayat far-make, Masi'li par j'man lane aur ne- ki karne ki taqat bakhshta hai. Khulasa, Khuda ki zat i pak ka wuh bayan, jis ko Masjhi taslis kahte haiij, aise umda 9 ali mazmun par hai; aur agarchi admi aql ki ru se is ilaqa ko, jo Bap. aur Bete, aur Riih i Quds ke darmiyan waqi hai, nahin janta ; phir injil ke mazmun ke muwaiiq us ki nisbat itna hi kah sakta hai, ki Bete ki hasti aur wajiid Bap men chhipa aur poshida hai ; jaisa ki khud Masih ne Yiih. 5 : 26 men farmaya hai, ki " Jaisa Bap ap men zindigani rakhtii, Be- te ko bhi di hai, ki wuh ap men zindagani rakhe ;" aur Yiih. 1 : 1 men Bete ko Khuda ka kahma kaha ; is tafsil se, ki " Ihtida men ka- hma tha, aur kahma Khuda ke sath tha, aur kahma Khuda tha." Pas in ayaton se malum hota hai, ki Bete kl zat Bap ki pak zat men chhi- pi aur poshida hai ; aur shibahat aur azli ilaqa, ki Beta Bap ke sath rakhta, us ilaqa aur mel ki manind hai, jo kalimafikr ke sath, aur fikr admi kl ruh ke sath rakhti hai ; yaiie jaise ki kalima fikr men, auriikr lidmi ki riih men poshida hai, aur isi se zahir hoti, par asl ke muwatiq riih ke sath ek hai, yun hi Beta bhi Bap men h^i, aur azal se usi se zahir aur mutawallid hiia; lekin phir haqiqat men Bap ke sath ekhai. Aur phir, jaisa ki admi ki ruh iikr aur kalima men apne ko surat aur shakl men lati hai, aur is wasi*e se apne tain zahir aur bayan karti, viin hi i^buda i rautlaq ne bhi, jo daryaft men nahin ata, ap ko Bete, yane azli kalima men taswir, aur tabir, aur zahir o bayan kiya hai, ki is kalima ke wasile ma-siwa, yane makhhiqat ko paida karke, apnetaiu khilqat i mahdud par zahir o bayan kare ; aur Bete ke wasile se un ki samajh aur khiyal me.j qarib o nazdik bov/e ; aur is liye Masih an- dekhe Khuda ke jalal ki chamak aur us ki zat ka naqsh aur siirat ka- ha gaya. Aur injjl men likba hai, ki us men tamam Ulubiyat qaim aur thahari rahti, aur wuh tamam khilqat se pahle mutawallid hua, ya- ne zat pak i mutlaq se zahir hua ; chunanchi yih matlab Tbr. 1:3 men, aur Kal. 1 : 15, aur 2 : i) men likba hai; aur isi sabab se ap Masih ne farmaya hai, ki *' Bete ke siwa Bap ko koi nahin pahchan- ta, magar jis par Beta zahir kare ; aur koi l:ap ke pas bagair mere wasile ke nahin ata ;" is waste jo shakhs ki Bete ka munkir hai, so Bap ko, yane Khuda ko inkar karta, aur nahin pahchanta hai; jaisa ki ye baten Mati, 11 : 27 men, aur Yrh. 14 : 16 men, aur 1 Yiih 2 : 23 men likhi bain. Lekin is liye ki log gunran na le jawen, ki shayad bar ek Bap aur Bete se alag alag Khuda ho, Masih ne khud farmaya hai, ki " Main aur Bap ek bun. Jis shakhs re mujhe dekha. Bap ko dekha hai. Aur ai Bap] jo mei'a, so tera hai, taki sab admi Bete ki izzat karen, jaisa ki Ba]) ki izxat karte bain." Chunanchi ye nihtlab Yiih. 10 : 3U men, aur 14 ; 9 men, aur 17 : lU men. aur 5 : 23 men likhe bain. Pas, in ayaton ke muwaiiq Khuda ki chhipi aur poshida pak zat ki kashif, yane zahir Ivarnewala, l^eta hai ; aur wuh Bap ke sabab se tamam qudrat, aur kamal, aur hikmat, aur jalal men Bap ke sath ek aur banibar hai ; aur Bap, aur Ruh i Quds ke sath wuhi ek aur sachcha Khuda hai, ki use hamesha tak shukr aur tarif hiijiyo. III. Un harakaton ke haydn men, jo taslis ki talfm se hdsil hoti hain. — Aur we hara^ri asl ayat ke muwafiq tin hain : fsd Masih kd fazl, TASLrS KE BAYAN MEN. 27 Khudd ki mahahhat, aur Riih id Quds kt rifdqat ; aur in tm b^t meQ we sab niamaten jama hain, jo admi ko najat ke liye zariir o lazim hain. 1 . Masih ica fazl ^unah ki muafi, aur Khuda ki razamandi, aur khush- nudi hai ; aur yih pahli bat hai, jo ^^mi ko najat ke liye chahiye, is siirat men ki admi gunahgar hai ; to Khuda ki marzi aur khushnudi us par kahan se ho? balki gunah ke sabal) us ke gazab aur qahr ke niche hua hai. Pas, chahiye ki admi pah.e gunah se pak ho, aur muafi hasil kare, to us ke bad Khuda ka fazl aur razamandi us par hogi. Is w^iste wasila aur kafara lazim hua ; magar gunahgaron ka wasila aur gunah ka kafara ^dmi ya nabi nahiij ho sikta ; kis waste, ki we sab bande hain, aur apni bandagi ki shart, jaisa ki chahiye, |)uri na.hin kar sakte, to auroQ ke waste kahan se bandagi, ya neki aur pun karen ? balki ddmi sab ke sab papi hain, jaisa ki Rum. 3 : 12, 13 men iikha hai, ki " Ko^' nekokvir nahia, ek bhi nahin ; sabhon ne gunah kiya hai, aur Khud^ ke jalal se qasir hanj." Aur zahir hai, ki papi papion ke liye wasib, o kafara, aur najat denewala ho nahin sakta ; aur shukr ^huda ka, ki us ne apni ban' rahmat se lachar bandoa ke liye ek chiira paida kiya, aur khud autar liya, yane apne Bete ko dunya men bhej diva, aur us ne admi ki siirat pakarke, aur gunahgaron ka zamin hokar, apni jan ko kafa- ra men de diya, ta us ke kafara, aur us ki neKi, aur pun ke sabab se imandar ka gunah rauaf, aur us ka dil gunah ke mel se saf ho; chu- nanchi Kimii. 8 : 3, 4 men mazkur hai, ki " Jo shariat se jism ki kam- zori ke sabab na ho saka, so Khuda se hua, ki us ne apne Bete ko gunahgar jism ki surat men gunah ke sabab bhejkar ganah par jism men saza ka hukm diya, taki ham men, jo jisra ke taur par nahin, balki Riih ke taur par chalte hain, shariat ki rastb&zi piiri ho ;" aur 2 Kar. 5:21 men Iikha hai, ki " Us ne us ko, jo gunah se waqif na tha, hamare oadle gunah thahraya, taki ham us ke sabab rastbaz i Ilahi thahareij." Pas, Tsa IVJasih ke sabab imandar Masihi muafi p^- kar Khuda ke vahan rastbaz, aur nek aur kamil banta hai ; aur ye sab Masih ki niamaten taslis Ki pahli barakat haia. 2. 1 Yuh. 4 : S men Iikha hai, ki " Khuda mahabbat hai." Agar Khuda, jaisa bazoo ne guman kiyii, wahdat i mutlaq, yane ek aisa yak- ta ho, jis men do nahin, to chahiye, ki us men mahabbat, aur gun, aur sifat na ho ; is liye ki jab us men mahabbat ya ek aur sifat mili, to khalis ek na hiia. Pas, agar admi taslis ko na mane, to chahiye, ki Khuda ki mahabbat ko bhi inkar kare. Magar aisa Khuda, jo ma- habliat, aur gun, aur sifat se khali ho, admi ko kahan se piyar kare, aur admi kyunkar us se mahabbat rakhe, aur us nekbakhti ko pa- hunche, jo Kliuda ki mahabbat me.i hai } Magar Masihi, jo dil o jiin se taslis ka q4il hai, us Khuda par iman laya, jo mahabbat hai ; aur yaqin kiya, ki Khuda habib aur rahim hai ; aur is surat men, ki us ko I'sa Masih ki niamat mill, yane Masih ke was\le se us ka sab gunah muaf hiia, aur Khuda ke yahan wuh pak, aur nek, aur kamil thahara, to aur kuchh rok nahiij, ki Khuda ki puri mahabbat us par aur us ke sath na ho, aur Avuh us bari nekbakhti men na pahunche, jo mahabbat i Ilahi men hai ; aur is s-ibab se imandar Masihi log Kal, 3 : 12 men Khuda ke barguzide, aur nmqaddas, aur mahbub kahe gae haio ; aur 1 V&t. 2 ; 9 men imandaroij ki nishat vuq Iikha hai, ki " Tuml^hind^n 28 TASLrS KE BAYAN MEN. i maqbul, aur shahi kahin, aur ummat i muqaddas, aur qaum i makh- siishiie;" aur I Yiih. 3: I men mastur hai, ki " Dekho, kya mahab- bat B^p ne ham se ki, ki ham Khuda ke farzaud kahlawen ; is waste dunyaham ko nahi'a janti, ki us ne usi ko nahiij jana ;" aur Rum. S : 16, 17 men likha hai, ki " Wuh Ruh, (yane Khuda ki Ruh) hamari riih ke sath hoke gawahi deti hai,ki ham Khuda ke farzand hain ; aur jab far- zand hiie, to waris thahare ; yane Khuda ke waris, aur miras men Ma- s\h ke sharik hain." Pas, ta?h's ki dusri barakat yih hui, ki Masih ki niamat aur fazl ko pakar Khudii Bap kj mahabbat ham par hai, aisa ki ham us ke mahbiib aur barguzide hue, aur wah ham ko apni as- mani badshahat men apne abadi jalal aui nekbakhti meri mi'ras aur hissa deg^. Aur is surat mey, ki Khuda ham gunahgaron ko Musih men aisa piyar karta hai. to us ki mahabbat hamare dil men Ruh i Quds ke wasile se ishq. i Ilahi ka sliuala roshan Kurti hai. 3. Ruh i Quds ki madad aur rifaqat taslis Ki tisri barakat hai. Jaisa Bap aur Bete ki, waisahi Kuh i Quds ki madad bhi admi ko najat ke bye zariir hai. Bap ne azal se najat ki tadbir ki ; Bete ne apne autar lene, aur marne, aur ji uthne se najat ko taiyar aur pura ki- ya ; aur Ruh i Quds apni maddd aur rifaqat se admi ko najat ke pas ptihunchata ; is sabab se Ruh i Quds Yuh. 14: 26 mea dilasa dene- wala kaha gaya, aur Yuli. 16: 13 men Ruh i Sidq, yane sachai ki Ruh kahlaya hai, is waste ki Ruh i Quds irnandar ke dil ko roshan karta, aur sab sacliai us ko batlata hai. Phir wuh jaisa ki usi bab ki 8 men mazkur hai, jahan ko, yane jahan ke logon ko gunah se, aur rasti se, aur saza se muzlim kareg^, yane adniion ko un ke gunah bat- lawega, aur un ko tauba aur iman ki taraf khinchega. Phir Ruh i Quds ke wasile se Khuda ki mahabdat irnandar ke dil men dali jati, uur qaim hoti hai, aur us ke dil men gawahi deta hai, ki tera gunah muaf, aur tii Khuda ka piyara, aur asman ke jalal ka waris hila ; aur us ko dil ki dua sikhlatA, aur aisi aisi baton se irnandar ko tasalli deta, us ko haqiqi kliushi se khush karta hai ; chunanchi ye sab bat Rum. 8: 14 — 27, aur 14: 17 men bayan hui hai. Aur I Pat. 1 : 2 meij Ruh i Quds taqaddus ki Ruh, yane paki/agi ki Rilh kaha gaya hai ; is sabab se, ki Ruh i Quds nnanaar ko pak khwahish bakhshta hai, aur har nek kara ke waste us ko uskata, aur us koquwat o qudrat deta hai ; aur jaisa ki Gal. o : 22, 23 men Ukha hai, ki " Hub ke phal ye hain, mahabbat, aur sarur, aur aram, aur sabr, aur mulaimat, aur Vhushkhoi, aur iman ;" dekho, ye sab bara ateji irnandar Masihi Ruh i Quds ki madad aur rifaqat se pata hai. Khulasa saf zahir au" ayan liua: ki taslis Injil ki bari umda tah'm hai, jis ko najat ke waste dil o jan se manna chahiye ; aur us ne, jo us ko nahin manta, Khuda ko naliiij pava, aur nab in pahchana, aur gu- nah ki muafi o najat use na niilegi ; chunanchi I Yuh. 2 : 23 men mazkur hai, ki "Jo koi Bete ka ink-ar karta hai, so Bap ka inkar karta hai ;" aur 2 Yuh. 9 Tiyat men kaha hai, ki " Jo koi Masih kitalim meo nahin rahta hai, Khuda us ka nahin hai ;" aur phir Yuh. 3 : 36 men li- kha hai, ki "Jo ki Bete par iman lata hai, hayat i abadi us kihai ; aur jo Bete par iman nahin lata, hayat ko na dekhega, balki Khuda Kaga- KHUDA KE SATH INSAN Kr NISBAT. « zab us par rahta hai." Magar wuh, jis ne pure iatiqad, aur dili ajizi, aur farotani se Khnda ki zat ke us bhed ko mana aur qabul kiya, to Triyak Khuda k\ puri barakaten use milengi, aur I'sa Masih ka fazl, aur Khu- da ki mahabbat, aur Ruh i Quds ki rifaqat hamesha us ke sath hogi, A'min. IV. KHUDA KE SATH INSA'N KX NISBAT. Rev. Jos. Warren ki' tasni'f. Kydnki ham usi se jite, aur chalte phirte, aur maujdd hain. — A'm^, 17 ; 28. Jab Puliis liawari shahr i Atene men tha, tab us ne wahan ke alimon se ye baten kahin. Wuh dalil karta tha, ki Yahowah Khuda ke siwa kisi ki puja, aur buton ki tazim bhi na kariia chahiye. Aur us ki dahl i khass yih thi, ki " ham usi ^q jite, aur chalte phirte, aur mau- jud hain ;" is waste na chahiye, Ki ham Khuda ko kisi rnakhluq ki manind samajheij ; bahut munasib hai, ki ham usi ki parastish karen ; aur us ki ahadiyat, aur ruhaniyat yad karke us ki bandagi men hazir hoQ ; na us ki babat nalaiq khiyal karen, na us ke iwaz men apne qiyas ki parastish karen. Pubis ke matlab baham pahunchane ke bye upar ki dalil bahut mufid thi ; kyunki wuh us nisbat se, jo Khuda se ham se hai, aur jis ko aql sabit karti hai, dahl laya. Aur isi dalil se sirf butpa- rasti ka gunah sabit nahiij hota hai, balki yih bhi, ki hamen bar tarah se Khuda ki khidmat men hazir bona chahiye. To ham is waqt ki nasi hat do hisson men taqsim karte haio ; vane-'- I. Us nisbat ko, jo Khuda se ham se hai, sochen. II. Un far;>,on ka tasauwar karen, jo us nisbat se bote haio. Aur akhir ko yih natija lawen, ki Jo kuchh ham karen, sab Khuda kejaldl ke liye karen. I. To ao, ham wuh nisbat, jo Khuda se ham se hai, sochen. 1. So yih, ki wuh hamara Khdliq hai. Ham, usi se maujiid hain. Jaisa likha hai, ki " Khudawand Khuda ne zamin ki mitti se A'dam ko banaya, aur us ke nathnon men zindagi Ka dam pbiinka : so A'dam jitijanhua." " Usi ne ham ko banaya, aur us ke ham hain." Aql yih bat sikhati hai, ki kisi ne ham ko banaya. Agar koi kahe, ki ham apne ma bap se paida hue, aur we apne walidain se, aur silsila se sab bap dade bhi usi tarah se bote ae hain : to aql se yih qiy^s jhat se hoti hai, ki pahle ma bap kis se paida hue ? kyunki zdhiran yih Co 3d KHUDA KE SATH INSAN Kf NISBAT. sach hai, ki koi shai apne ko ban^ nahin sakti hai. To hamare asUmi bap banae gae. Aur aql yih bhi sikhati hai, ki ham sab Khudd ki qudrat se paida bote bain ; kyimisi agarchi cbizoo ka silsila ho, aur ek se dusri paida howe, taubhi sab cbizon ko pbal dene, aur apni apni qism barhane ki taqat Khuda deta hai ; nahin, to us ke siwae kaun denewala hai ? Aur agar Koi kahen, ki yih tasir ap se ap hoti hai, to yih namumkin hai ; kyunkijab Ao/ shai apne ko bana nahin sakti hai, to yih tasir kyunkar ap se ap paida howe ? To mahim hai, ki ham sab banae gae. Us ki babat, jo ap se ap sabit hota hai, aur dahl na karna chahiye. Eaze kahte bain, ki dewton ne admi ko banaya ; khass karke Brah- man yih qiyas karte bain ; lekin we hi apni is himaqat ka jawab dete liain, jab kahte hain, ki ek hi Khuda Qadir i Mutlaq hai. Ham is bat ko yihaa chhore dete hain; kyunki is waqt Khuda ki wahdaniyat aur khassiyat ke bayan karne ka irada nahin hai ; aur jahan us ki wah- daniyat aur khassiyat sabit hoy, to yih bhi sabit hoga, ki wuh KhaUq liai. 2. Wuh hamara hdjiz hai. Ham usi ss jite hain. Jo koi zara s- on ki burai se apne khojion ka faida nikalta hai. Wuh har tarah se hamari khabar leta hai ; aur peshbini se tadbir karta hai ; aur haraa- re liye dunya ke sare karkhana chalata hai. II. Ab un farzon ka tasauwar karen, jo us nisbat se bote hail}. 1. To, pahla, zahir hai, ki agar Khuda hamara khahq hai, to ham us ke mdl hain. "Usi ne ham ko banaya, aur us ke ham hairj." Jab koi admi ek chiz banatd hai, aur apne mal se use arasta karta hai, to wuh usi ki hai. Ham isi tarah se Khuda ke mal thaharte hain. Aur koi aisi qiyas nahin kar sakta hai, ki admi Ke banane meg Khud^ ka koi irada ya matlab na tha. Us ne beshakk admi ko apni koi mu- rad puri karne ke liye banaya. To us ki kaun si murad hui hogi } Agar kitab ul quds men is ki khabar na hoti, to aql is ka jawab de sakti. Jo use pahchan sakte hain, us ki khidmat karne ke liye banae gae. Us ke mal hoke unhen munasib hai, ki us ke hath se bhala aur hura, jaza o saza, nasihat o tambih adab se pawen ; ap ko apna na samajhen ; aur apni halat se qanaat karen ; kyunki us ka haqq hai, ki apne mal ko us halat men rakhen, jo us kf samajh men bihtar ho. 2. Phir, jab wuh hamara khaliq thahara. to Bap bhi thahara. Ha- mari asl usi se hai. Kitab ul quds se malum hota hai. ki us ne A'dam ko apni siirat par paida kiya, yane use aql aur sadaqat o pakizagi di ; aur us ne apni mihr se ham ko bahut baton men haiwanon se farq o fazilat bakhshi. Farz kiya, ki ham ne gunah se sadiqat aur pakizagi kho di, aur aql men bhi beshakk nuqsan paya hai; lekin Khud^ ki surat kuchh ham men baqi hai ; iyunki ham use pahchan sakte, aur piyar kar sakte hain, aur aql bhi rakhte hain. A'dmi ujri pujri imarat ki manind hai, jo agarchi wiran hiii, taubhi jbompri se kitni ala hai. Ham to ^Ihuda ke bhed ko samajh nahin sakte hain ; aur itna fakhr nahin karte hain, ki samjhen, ki ham Khuda se nihayat dur nahin 32 KHUDA KE SATH INSAN Kf NISBAT, haic ; taubhi ham Khuda ki manind hain ; yane, hamari aql us ki aql ke muwafiq hai — darje aur qudrat men nahin, par qism men. Is se s^bit hai, ki us ne ham ko apne furzand ka sa darja^diya. To thoras^ us ki manind hone se hamen chahiye, ki use apni asl samajhke us ki aisi izzat karen, jaisi bap ki. Is ke siwae us ne apni mihr se hameo apne ko Bap kahne diya hai, jaise ki pak nawishton ki kai ja^ah se malum hota hai. Is waste us ko piyar karna, us ki tazim karna us ke nam ki tarif zahir karna, aur jo kuchh bete par bap ke huquq haig, we hi ham par farz hain. 3. Isi tarah se Khuda ke bddshdhi huquq sahit bote hain ; aur ye huquq kamil hain. Koi na saroajhe, ki admi par kuchh farz nahiQ hai, jab tak ki wuh ap qabul na kare. Agar ham kisi mulk men j^ke waharj ke badshah ka amal qabul karen, to us ke haqq ham par chalte hain ; aur jab tak ki ham na jaen, tab tak us ke haqq kuchh nahirj hain. Lekin hamari halat Khuda ki babat aisi nahin hai. Ham us ke amal men paida bote hain ; aisi jagah nahin hai, jahan us ka hukm manna zarur nahin hai. Shaitan ko bhi chahiye, ki us ka mahkura ho ; aur a^archi mahnim hai, taubhi us ka bar ek gunah aisa hi bhari hai, jaisa pahla gunah tha, jis ke sabab se wuh mahium aur malaun hua. Aur jab ham apni taqsiron ko chhorne men deri karte, to ham jan biijhke sarkashi men rabte. Bahut aise I'sai hain, ki samajhte hain, ki jinhon ne asha i Rabbani men sharik hone se pak zindagi basar karne ka wada kiya hai, unhen bahut parhezgari ke sath chalna cha- hiye ; aur jinhoa ne aisd wada nahin kiya, unhen apni marzi par chal- ne ki ijazat hai; — lekin yih bari khatarnak bhul hai. Khuda sabhoQ ka sultan hai ; aur dindaron par koi aisa hukm nahi'n hai, jo bedion par bhi farz nahin. Ai bhai, main tujh se puchhta hun, Kya tii Khuda ko apna badshah janta hai r Kya tere dil ke irada aur mansuba us ke mahkum hain r Agar yih hai ho, to ti'i mubarak hai ; — na ho, to teri kya hi badbakhti ! Khuda terii, aur tu us ka dushroan hai ! 4. Khuda taala hamari parwarish karta hai ; aur is se mun^sib hai, ki us ke dawa sochen ; aur shukrguzari ke sath farz ada karen. Is liye use piyar bhi karna chahiye. Roz roz ki niamaten sochne se bahut faida hai. Hamen malum na hoga, ki Khuda ki parwardigari se hamen kaisi aur kitni barakaten milti hain, jab tak ki ham un ka shumar aur qadr samajhne kl koshish na karen. Is hisab men nate- daron, aur jan pahchanon ko, aur mal asbab, aur badan ki durusti, fursat, azadagi, ilm, sab kuchh lana chahiye. Aur khass karke Masihion ko zarur hai, ki un barakaton ko, jo injil se milti hain, sochen. Agar ham apni halat un ki halat se, jo injil ko nahin jante, muqabala karen, to maliim hoga, ki hamen shukr karne, aur Khuda ko piyar karne ka sabab benihayat hai. Khuda ki pahchan rakhne se insan ko aise faida basil bote hai.j, ki un ka koi ad- mi bayan kar nahin sakta hai. Usi se aisa bilm, aur burdbari, aur bardasht, uur sabr, aur wafadari, aur tamiz, aur initiyaz, aur sachai, aur bar tarah ki neki, kiaurmazhab wdlon men kabhi nahin paijaengi, paida bote hain. Usi se hazaroii dastv'ir aur rasm, jin ke s^Uab se zindagi khushi se katti hai, bote hain;— hao, ye rasum yahan tak i^ri hain, ki un ki kho khaslat par asar karte hain, jo injil ke sachche KHUDA KE SATH INSAN Kf NISBAT. 53 muataqidd nahfn hain ; — is waste Farangion men jhuth, aur aur kai gunah nihayat puchh aur ghinaune hain, agarchi we dindar na hon. Aur jab ham in baton Ko chhorke un l^a, jo in ki nisbat se bahut bari haio, tasauwar'kareu, to admi ki ^uban se un ki jalalr.t aur khubi ki. kvilnkar bay^n ho sake r Jab ham yad kareij, ki Khuda ne injil ki khushkhabari hamare kanon tak pahunchai bai, aur apni parwardi- gari se us ki hifazat karta hai, aur us ke wasila ham ko beshumar wada deta hai, aur us ki ummaid i shirin se hamen dilasa bakhshta hai, tab chahiye ki ham dil se us ke shakir hoke us ki mahabbat sab chizon se ziyada chahea, aur us ki khidmat kull janfishuni se karen. Ek guman i khass yih hai; yane, Khuda in sab b-irakaton ko hame^ deta hai, jab ki ham bar waqt us ki taq^iren kiya knrte hain. Faidaish aur parwarish dene se us ka haqq i kamil yih tmi, ki ham us ki khid- mat men, ba dil o j;ui, bar waqt, bar halat men, kamaliyat ke sath^ hazir rahen ; aur ham ne us ki khidmat is tarah se na ki, baUvi ham us se phir gae, apni marzi par chale, aur barha us ki nashukri ki ; — taubhi wuh hamari bardasht karke diya karta hai; — aur jab ham apne ko us ke gazab ke l?iiq kar chuke, tab bhi wuh mihr karta hai. To hamen sharmana chahiye, ki ham aisi mihrbani ka aisa badla dete haifl. Afsos, afsos ! aduii hi kaisi sakht-diL hai, ki koi aise Muhk ki nashukri kar s?kta ! Ek zara sa sochna chahiye, Ki in baraka^orj ka kya sabaVi hai. Kis sabab se Khudae adil gunahgaron par aisi rahmaten karta hii ? Suno, ai asmano, aur kan laga, ai' znmin ! kyunki wuh, jo daulatmnnd tha, hamare bye mufiis hua, ki ham us ki muflisi se daulatmand bo jaweQ. Masih Isa ne ap ko khaU kiya, banda ki siirat pakri, aur maut tak farmanbardar hua, ki hamare hye in niamaton ko apne beshqiraat lahii se mol lew^e! Ab kaun us ka nashukr ho sakta hai! Ai bhai, agar tu aisa ho, to teri kharabi ki ziyada isbat ki kya zarurat hai l Ab natija is ka yih hai: — Hamen munasib hai, ki ham apne sab kam karen, aur apni sab zindagi knten. aur apne sare irada aur man- siiba ruju karen, ki Khuda ka jah\L ham se zahir howe, aur hamare sabab se us ki tarif ki jawe ; — ya jaisa ki yih bat injil men mundarj hai, •' Pas tum khate, pite, sab kuchli karte hue, sab kuchh Khuda ke jalal ke liye karo." Jo kuchh main ne is nasihat men kaha hai, so sab ke sab dalil ke taur par kaha, isi biit ki isbat men, ki hamen Khuda ke jalal ^e liye sab kuchh karna chahiye. Agar wuh hamara Kbaliq* aur Rap, aur Badshah, aur Parwardigar, aur Najat-dihinda hai, to kya baqi hai ? Kya kisu tarah se us ka h.iqq aur mazbi'it aur kamiltar ho sakta hai? To un ki kva halat hai, jo Khuda ko faramosh karte hain i Siiayad we koi bara gunah /ainrun nahin Karte ; is waste nahin samajhte, ki ham gunahgar hain. Lekm jo koi apne sare dil se, aur apni sari taqat se Khuda ko pivar nahin karte, — aur jin ha irada i kamil nahifi hai, ki us hi marzi par chalen, — aur jo dil men dunyawi, jismani, nafsani, aur hhud-garazi hain, — ye sab Khuda ka jalal zihir nahifl karte, — ye sarl^ashi men .garq ho gae, aur Kliudii ke dushman hain J Koi ap ko fareb na dewe 1 Khuda un sab batoij ko, jo ham apne ham. 34 INSA'N Kr BURAT. saeon se, han. f^p se, chhipate hain, dekhta hai. Shayad koi kahe, Main thag nalii'n, main ziriakar nahin, mail) jhuth nahin bolta ; mujhe kyunkar ban! qusiirwar kali sakte ho ? to jawab yih hai, ki Tii apne Khaliq, aur Bap, aur Badshah, aur Parwardigilr, aur Najat-dihinda ke haqq ada nahm karta ; tu use faramosh karta ; tu apni marzi par chalta ; teri garaz teri hi khushi hai, — us kajalal nahin ; tu us k^ dushman hai ! Tu aisa ek guniih kiya Karta hai, jis ki nisbat se khun- rezi aur zinakari chhote gunah hain I Tu Khuda ki raihrbani haqir janta, aur Masih ke lahii ko paeraal karta hai ! Ab tu yyak nawishton se aise hi gunahgaron ki, jaisa tu hai, saza ka hukm suniyo : " Gunahgar jahannam n^en d;^le jaenge, aur sari qau- men, jo Khuda ko faramosh karti hain." Aur Khuda tujhe fazl de, ki jaisa likha hai, (50 Zabiir ki 22 ayat), "tu, Khud;i ke faramosh kar- newale, soche ; na ho ki wiih tujhe para pura kare, aur koi chhurane- wala na ho !" V. INSAN Kr BURAT. Rev. a. Sternberg ki' tasni'f. Aur Khudihcand ne dekhi, ki zamfn par ddinfon ki hadi bahut harh gai, aur un ke dil ke tasamvar aur khiydl roz ba roz sir/ badhi hote hain. — Paidaish, 6:5. Ibtida.' men jab admi paida hua tha, tab nek aur pak tha ; chunanchi wuh Khuda ki surat par ban?^ya gaya tha. LeKin jab se Khuda ke hukm ko tal diva, tab se us ki asli neki aur pakizagi jati rahi ; aur is ke badle badi aur napai\i us men dakhil hui. Is bat ki kuchh kuchh khabar sab koi rakhte hain ; lekin jo us ko thik daryiift kiya. aur yih bat jana chahta hai, ki admi ki buriii kis (|adr ki hai, so ^huda ke kalam ko dekhna liai. Jaisa ki likha hai, (Yar. 17: 9, 10). ki •' Dil sab chizon se farebi hai, aur wuh fasid hai ; use kaun jvln sakta hai r" "Main Khudiwand, dil ko janchta hun. J^^r gurdon ko azmatu bun." So is waqt Khuda ke kalam se aise maqamon ko nikalte hain, jin sc daryaft hota hai, ki Admf ki burdr kaist aur kis qadr hai. I. Khuda ke kalam se sabit hota hai, ki sab ddmf bad aur guiiahgdr hain. Dekho Zabur 14 : 2, 3, " Khudawand ne iisman par se hani A'dam par nigah ki, ta dekhe, ki un men koi dauishwala hai, jo Khuda ka talib hai, ya nahiy. ; we sab berah ho gae ; koi nekokar nahin, ek bhi nahin." Phir Zab. 130 : 3, " Ai Khuda, agar tu gunah kamuwa- khaza kare, to kaun thahar sakta hai t" aur Zab 143 : 2, " Kyunki INSA'N Kr BURAf. 35 koi jandar tere huzur beganali nahi'n tbahar sakta hai." Aur KhudS- wand, Mati 19 : 17, kahta hai, ki " Acbchha to koi nahin, magar ek, yane Khuda." Ai sunnewalo, yihan turn ne suna hai, ki tum bhi bure aar gunah- gir ho; chunanchi tum bhi admi aur bani Adam men se ho ; aur agarchi tum paigambar aur rasul bote, taubhi tumhen Daud ke satb vih iqrar karna hota, ki Ai Khudawand, apne banda se hisab mat le ; kyiinki main bhi tere huziir begunah nahin thahar sakta hun. Lekin agar tum apne tain gun^hgar thaharate ho, to tum tauba ke muhtaj ho. So main tum se piichhta hi'in, ki tum tauba karte ho, ya nahin r Jab Yuhanna istibag denewala aya, aur. tauba ka istibag dene laga, tab bahut log us ke pas ake aur apne apne gunahon ka iqiar karke istibag mangte the ; lekin un dinon men aise bhi bahut the, jo us ka istibag qabiil nahin l^arte — kis waste r ki we apne tain gunahgar nahin samajhte the, halki apne dil men yih kahte the, ki Ham to i>bi- raham ke farzaiid bain ; humea tauba karne ki hajat kahan hai? Ma- gar Yuhanna un se kya kahta tha ? " Ai sampolion ke bachcho,kis ne tumhen anewale gazab se bhagne ko batlaya hai r" We apne tain bhale aur neK jante the ; lekin Yuhanna un ko sampoa ke bachcha kahta tha — jaisa ki vvuh kahta, ki agar tum Abiraham ke farzand bote, to tum apne tain gunahgar aur tauba ke muhtaj jante ; lekin jab ki tum apne tain begunah jante, to tum jhiithe, aur us samp ke bachche ho, jo ibtida se jhuth bola, yane Shaitan. II. A'ge Khuda ke kalam se jana jata hai, ki admi ki buraf aur na- paki us ki paiddish ke luasHe se us men maujild hai. Chunanchi Daiid, Zab. 50 : 5, kahta hai, ki *' Main ne burai men siirat pakri, aur gunah ke satb meri ma ne mujhe pet men liya." Aur Masih^ Yiih. 3 : 5, kah- ta hai, ki" Jo jism se paida hua hai, so jism hai." Aur Puliis, Afas. 2 : 3, " JIam sab, dusron \s\ manind, tabiyat se gazab ke farzand the." In maqamon se do ba'en nikalti bain. 1. Pahli yih, ki jab ham log tabi3^at aur janam se bure hain, to hamen bhalai aur neki mutlaq baqi nahin rahi. Kyunki paidaish to jar hai : so jar bigri, to sari dalian bigriij, aur achchtie phal lane ke qabil nahin. Lekin bahut log kahte hain, ki Hamen kahe ko neki nahin "t ham to khairat, roza, ibadat karte hain ; kya yih sab nek kam nahin hain .'' Nahin ; kyi'm, ki jo kuchh ki admi apni tabiyat aur apni paidaish ki taqat se karta hai, so sab bura hai; aur Khuda ko pasand nahin ; halanki ;^dmi ki tabiyat paidaish se bura hai. Pas, ham log bure hoke acbchha kam kahan se kar sakenge ? Bura da- rakht achchh^ phal nahin la sakta hai. 2. Dusri yih, ki jab ki ham log paidaish ke wasile se bure hain, to siwa nai paidaish ke wasile se, aur kisi tadbir se achchhe nahin ban sakte hain. Bahut log yih samajhte hain, ki we ek ya do bad fail chhorne se nek aur pak ho jaenge. Lekin yih galat hai ; kyunki babul ke darakht ke ek ya do kante torne se wuh anjir to nahin ho jaega ; ya sher ke do ek dant nikalne se wuh to bakri nahin baneg^ ? Jab tak lit ka subhao nahin badal jata hai bhitar se, tab tak bahar ke sudharne se bura admi achchha nahin ho jata hai» 36 " IN SAN Kr BURAr. Nikudimus nam ek bhala admi tha ; wuh na butparasti, na zulm, na zinakaii, na koi aise bad fail karta tha, balki khairat karne, aur namaz parhne aur roza rakhne men babut raashgul tha. Taubhi jab Masih ke pas aya, Masi'h ne us se yih kaha, ki agar tu sir i nau paida na ho, to Khuda ki badshahat dekh nahin sakta. Is se jana jata hai, ki agarchi hani bahut achchhe aur nek aur laiq admi hoQ, lekin nai paidaish nahin pai, to achchhe nahin hue. Ab jo koi puchhta hai, ki kya kHren ; dusre bar to ma ke pet meo kaise ja sakte hain ? So jana chahiye, ki yih kam Khuda ka hai ; chunanchi Khuda ne iqrar kiya hai, ki hamen nai paidaish bakhshega. Dekho Yar. 3] : 33, " Main apni sharfat ko un ke andar rakhunga, aur un ke dil par Ukhi'mga." Is qaul i Ilahi dharke Daiid ke sath bhiti karo Khuda ki, ki (Zab. 51 : 10), " Ai Khuda, mere andar ek pak dil paida kar, aur ek mustaqim rub mere batin men phir dal;" aur Yaramiyah ke sath, (31 : IS), ki " Tu mujhe phera, to phiraya jaunga." Siwa binti karne ke Khuda ka kalam, khass karke pak injil, suna chahiye ; chunanchi Khuda apne kalara ke wasile se ham ko nae sir se paida karta hai. Is sabab se us ka kalam hayat i a Kadi Ka bij kahlatti hai. Aur jaisa bij se darakht paida hota hai, waisahi Khu- da ke kalam se naya dil aur tabiyat paida hotf hai. Kyunki Khuda ka kalam ek khali ya sust bat nahin hai, balki Khuda ki qudrat hai, jo najat denewali hai sabhon ko, jo us par iman late hain. Pas, Khuda ka kalam suno, aur apne apne dil men rakho ; tab is kalara ki qudrat se tumhare andar ek naya dil aur tabiyat paida hogi, jo ap se ap sari burai chhorega, aur thik neki karne lagega. III. Age dekha chahiye, ki jo burai hamen paidaish se hai, us ke kyd Jcyd phal hain ; taki darakht phal se pahchana jawe. Is bat men Khuda ki shariat, yane das hukm kam ate hain ; kyun- ki yih ek aina ke muwafiq hain, jis men hamire dil ka chihra nazar ^ta hai. Is aine men pahile to butparasti nazar ati hai ; tab kufr aur raakr ; tab Khuda ka roz aur kaUm ki hiqarat karni ; ma bap ke na- farmanbardar bona ; khun aur kina ; zina aur haramkari ; chori aur zulm, aur dagabazi ; jhiith bolna aur chugli khana ; lalach karna, wagaira — aise aise dag ham logon ke dil men maujiid hain, aur das hukmon ke wasile se nazar ate hain ; yihi us darakht ke phal hain, jo paidaish se ham sab men lagayii hua hai. Baze admi to kahte honge, Hamen aise aise dag nahin hain ; ham chori, chandali, wagaira se pak hain. Bhala, bure fail se turn pak ho, to bo ; lekin bure khiyal aur tasauwar se bhi pak bona chahiye ; nahin, to kuchh nahin pak hiia. Kyi'mki is se kya faida, agar tu ne hath ya tal\v6r se khtin nahin kiya hai, lekin tera dil kina bugz se bhara hu^ hai ? Ya kya faida, agar tu kasbibazi se parhez karta hai, lekin bure shahwat aur buri nazar se nahir) ? Ya is se kya faida, agar tii chori nahin karta hai, lekin lalach meo phansa hua hai ? Is siirat par agar ham log apne apne dil ko janch lenge, to malum hoga, ki dason hukm mea ek bhi nahin hai, jis se ham bequsur thaharte. Pas, Khuda ki shariat ke samhne sab ka munh band ho jata ; aur s^ri dunya gunah- INSAN Kr BURAf. 37 gdr thaharti hai, yih^u tak, ki ham sab men kuchh faraq nahig, balki ham sab khiini, hum sab chor, ham sab zinakar, ham sab kafir, ham sab butparast ; aur aise gunahgar ham sab janne hi se hain, is se bhi peshtar, ki ham koi*bure kam karne ke qabil the ; chunanchi yih ham sab ki tablat hai. So is men shubha nahi'n, ki ham log, auron ki raanind, paidaish se gazab ke farzand haiQ. Lekin yih ek dahshatnak hai insan ka hai, jis ko agar koi ek zara si soche, to muukin nahin, ki phir befikr ya chain se rahe ; kyiinki agar maio apne tain Khuda ke huzur khuni, ya zinakar, ya chor thahar^ta hun, ya Khuda kl shan'at se main khuni aur chor janam hi se thaharta hun, to phir Khuda ke gazab se main kyimkar nahi'n darta hun ? Agar main ne dunya ki kisi amaldari men khi'm kiya, to mere giriftar aur qatl hone ki dahshat har waqt mere sath rahti hai, yahan tak ki khane pine ho ji bhi nahin chahta hai. To kitni ziyada ham sab ko darna chahiye Khuda ke gazab se, halanki ham sab us ke hisab se sab hukmon ke udiil karnewale thaharte hain ! Lekin yih bhi admi ki burai ka ek nishan hai, ki admi aisa s ikht dil ho gaya, ki ganahgar aur badkar hoke Khuda ke gazab se nahin d^rta hai, balki dawa karta hai, kii apne nea kam se Khuda ko khush karega. IV. Ek bat aur hai, jis se insan ke gunah ki burai pahchana jata hai, yane us kt sazd ; kyi'mki saza ka yih hai hai, ki jis qadr gunah hai, us qadr siza hai. So agar kisi qasi'ir ki saza malum hai, to malum bhi hai, ki qasiir kitna bara hai. Ab Khuda ke kaUm S3 sabit hai, ki gunah Ki saza maut hai. Chunanchi Khuda ne Adam se kaha, ki (Paid. 2; 17) "Jis din tu us darakht se khaega, tu marega." So jis din Adam ne khaya, us din maut us men dakhil hui, aur us ke wasile se sare bani Adam men phaili ; is lai." Yas. 54 : 10. Har kisi soch- newale par zarur zahir hoga, ki Khuda ka maqbul banna kisi aur b^t se, balki aur sab b^ton se, munasib aur bhdri hai ; kyunki Khuda Qadiri mutlaq aur Hakim ul hakimin hai. Jitne admioij ko wuh apne fazl ke faidon men sharik banawe, beshakk wuh aisi qudrat rakhta hai, ki un ko kimil aur abadi khushi bakhshe ; aur we, jo us ki niamat haqir janen, aur us ke hasil karne men gafil aur befikr rahen, un ko saza dewe ; jaisa ki us ne apne azli kalam aur farman mefl iqrar kiy4 hai, ki main aisa karimga. Aur us talwar ki burrish aur haibat, jo ki guntihgaroo ki saza ke liye chalai jdegi, kaun bayan kar saktd hai? Jo kira, ki kabhi na maVega, aur wuh ag, jo kabhi nahin bujhegi, un ke dukh dardon ko kaun batawe ? Lekin yih wuhi saz4 hai, jis ko GUNAH Kr MUAFr Kr BUNYAD. 45 bahutere pawenge ; sab ke sab isi ke sazawarhain, "ki sabhon ne gunah kiya hai, aur Khada ki buzurgi zahii' nahin ki," Eum. 3 : 23 ; aur " STunah ki mazdiiri maut hai." Rum. 6 : 23. Zabiir ke likhnewale ne khub kaha hai, " Mubarak hai wuh, jis ka gunah bakhsha gaya, aur khata dhampi gai." Pas, gunahon ki muafi kyunkar basil hogi ? Yih ek nih^yat munasib sawal hai. Gire hue insan ke har ek farzand ko chahiye, ki is sawal men apni sari aql kharch kare. Is bat se sab log ilaqa rakhte hain : is bat men na sirf dil ka aram aur Khuda ki raza- mandi is dunya ki zindagani tak shamil hai, balki abadi dukh se chhut- kara aur abadi sukh men sharakat bhi usf se hai. Hamare Yahowah ka nam raubarak ho we. ki us ne hamen is bhari-kam men beKas aur bemadad nahi'n chhora hai ; na gunah ki bakhshish basil karne ke liye aisi rah batai hai, jo befahm ki samajh se bhi bahar ho, na jis ko sab se kamzor aur nalaiq gunahgaron ki koshish na pahunch saken : balki aisi hai, ki har ek sachcha mutalashi us ko samajh sakta hai, aur us ke faida berok sabhon ke pesh kie gae hain, ki us ki lazzat pake hamesha ki khushi ke waris banen. I. Pahile to main yih kahta hiin, ki gunahon ki muafi agar ho sake, to zariir aise tariqe se hogi, ki jis se Khuda ki adalat qaim rahe. Khu- da koi bhi aisa kam karne ka nahin hai, ki jis se us ki sifaton men se kisi sifat ki bei/.zati howe. Bahutere is bat ko bhul jate hain. Un kd yih guman hai, ki jab'ki Khuda Qadir i Mutlaq aur sari maujudat ka Badsliah hai, to use ikhtiyar hai, ki sabhon ke gunah bakhsh dewe, agarchi tauba ke siwa koi wasila na howe. Jo aisa hota, to us ka in- saf kahan rahta .? Us ki sachai kahan ? Kya ye sifaten sirf un wa- don ko pilra karne se, jo us ne saf begunah riihon ke sith. kie hain, zahir hain ? Kya dunyawi hakimon ke haqq men aisa khiyal karte hain, ki un par is ke siwa koi farz nahin, ki jitne wade farmanbar- daron se kie hon, so pure karen ; aur un ki parwa na rakhen, jo hukm udul karen. aur raj ke mukhahf zahir howen ; balki un ko aisi niamaton men hissadar banawen, jaisi ki farmanbardaron ke liyemuqarrar hain ? Is ke jawab meo shayad koi kahe, ki aisi sakhti aur parhezgari dun- yawi hakiraon ko zanir chahiye ; lekin Khuda ki hukumat men kuchh zariir nahin. Yih bat siwa behiidagoi ke nahin hai ; aur yih behiida- goi, aqibat kf taiyari karne men, aur najat ki rah khojne men, kya hi beja hai ! Aisa kahna Khuda ke kalam ke barkhilaf bhi hai; kyun- ki us ne apne l^^alam men kitni jagah apne tain adil aur insaf karne- wala zahir kiya hai. Ye gawahian aisi saf saf Hkhi hain, ki agar koi unhenna samjhe, to beimani aur dil ki tariki beshaKli us ke na sa- majhne ke bais hongi, aur wuh beuzr thahrega. Kalam ap hi gawahi deta hai ; " Ai Khuda, tera takht abad ul abad hai, teri saltanat kaas4 rasti ka asa hai. Tu ne sidq se dosti, aur sharr se dushmani ki hai." Zab. 45 : 6, 7. Phir, ** badliau aur andhiyarii us ke as pas hain, sa- daqat aur adalat us ke takht ka makan : ek shuala us ke age age jdta hai, aur us ke dushmanon ko har taraf jala'ta hai." Zab. 97 : 2, 3. Apni khdss iimmat men se bhi, jitne nafarmanbardar hue the, un ke haqq men yih farmaya, ki " Main ne apne gusse racQ qasam khai, ki 46 MAsrn Kr sadaqat we mere ^ram ke makan men dakhil na honge." Zab. 95 : 11. Phir likha hai, ki " Wuh zamin ki adalat karne ata hai ; wuh sadaqat se dunya ki, aur insaf se logon ki adalat karega." Zab. 98 : 9. Agar Khuda, insaf ke dawa se beparv/a hoke, apni ton hui sharfat ke liye badla nahin leta, balki mutlaq muafi bakhshta, to in ayaton se kya murad hoti ? kya ye l>emani na thahartin ? Wuh to adil Khuda hai, agarchi bachanewala hai ; haqiqat men insani aql ki yihi awaz hai. Us se, jo maujudat ka bara Khaliq o Malik hai, beshakk san khilqat yih dawa rakhti hai, ki us ka insaf bctiib aur betarafdari howe ; na- hin, to us se kyiinkar hharosa rakhen, kyiinkar darerj ? Agar Khuda is sifat se kharij hota, to ek aisa khiyali mabud banta, jaisa ki andhe butparast pujte hain. Aur Khuda ka jalal us ke har karn men rasti par shamil hai. Us ki har ek harakat aur har ek irade ko is sifat se mausufhona zarur hai : aur agar us ki taraf se gunahon ki muafi howe, to zarur aise tari'qe se hogi, jo ki us ki adalat ke muwa- fiq ho, balki us ko zahir kare. Mubarak howe us ka pak nam, us ke sath gunahon ki muafj hoti hai : aur us ne hamare sam - jhane ko, ki yih muafi kis rah se muqarrar howe, hameg apna pak ka- 1am bakhsha hai. Pas, insan Khuda ke nazdik kyunkar rastbaz thah- re r Ki yih bat nae ahdname ki sari barakaton ki khass shart aur pahila qadam malum hot! hai. Is ka ek hi jawab nazar ata hai: yane, II. Ki Khuda ki adalat men insan ke rastbaz thaharne ke bye, ek rastbazi,' ki jis ko Khuda ke huzur men guzranna zariir hai, taki Khuda us guzrani hui rastbazi ki khatir gunahgar ko rastbaz thahrake ap bhi roatbaz zahir howe. Kalam i muqaddas se ham ko khabar hui, ki danaon ne qadimf zamanon men is zariirat ko daryaft Kiya tha ; aur bamiijib is ke bara shauq rakhte the, ki Ruh Pak ke matlab se, jo is bat men hai, waqif howen : is liye ki we bhi yih inam hasil kiya chah- te the. Kyiinki un par zahir hiia tha, ki ham ap hi neki se khali hain ; aur tis par bhi bagair neki ke Khuda ke samhne ane ke laiq na thahar sakte hain. Chunanchi Aiyub ke ek dost ne, jo us se kaba, *• Agar tu Khuda ko dhimdhega, aur Allah Taala se dua mangega ; agar tu pak dil aur rastkar banega, to wuh albatta tere hye jag uthe- ga, aur tere sadiq ghar ko phir bahal karega." Us buzurg ne jawab diya, " Sach, main janta hiiij, ki yunhia hai ; lekin insan Khuda ke %e kyiinkar sadiq thahrega? Agar wuh us se bahs karne ko utre, to wuh us ko hazaron men ek ka jawab na de sakega." Aiy. 8 : 5 ; 9 : •^. Aur phir bola, " Kash ki main janta, mail) use kahan paiin, to us ke masnad tak jata; main apna muaraala us ke fige bayan karta, aur apna muijh dalilon se bharta. Tab rastkar us ke sath mubahasa kar- ta, aur main abad taK npne hakim se bach jiita." Aiy. 23 : 3, 4, 7. Bildad Sukhi ne, jo us ka dusra dost tha, kaha, " Saltanat aur dahshat us pas hai ; wah apne balakhanoQ men sulh farmata Ini ; kya us ke lasbkaroa ka kuchh shumar hai, aur us ka naiyir kis par tuhi nahin hota hai ? Phir insan Khuda ke age kyunkar siidiq hogd, ya aurat bachcha kyunkar pak saf thaharega ? Dekh — mahtab tak, wuh ro- shm nahiij, aur sitare us ki nazar meQ pak nahin : to kitn^ kam in* GUNAH Kf MUAFr Kf BUNYAD 47 san, jo kira hai, ya adamzad, jo ki'ra hai !" Aiy. 25, Us hi bari bat ki Elihu ne bhi, us satar men, jo abadi yadgari ke laiq hai, gawahi di, ki us shakhs ki taraf ishara karti malum deti hai, jo ki waqt ke pura hone par zahir honewala tha ; yane bani adam ka bachanewala : us ka mazmun yih hai : " Agar us par ek firishta, ek tarjuman, ek un hazaron men se utar jawe, ki insau ko us ki rasti batawe, to wuh us par rahm kart^ hai, aur kahta hai, ki Gor men warid hone se bacha rakh, ki mt.jhe kafara mila hai : tab us ka badan phir jawani se tar o taza hota hai, wuh apni" buhigat ke dinon men phir jaega ; wuh Khuda se dua karta hai, aur wuh us se razi hota hai, aur khushi se us ka munh dekhta hai, aur wuh insan ko us ka haqq phir deta hai." Aiy. 33 : 23 — 26. Mikah nabi ke dinoa men yih sawal karte the, " Main kya leke Yahowah ke huzur men aun, aur Haqq Taala ke age kyimkar sijda kan'm ? Kya charhawon aur* ek sal ke bachhroa ko lekar us ke age aunga? Kya Yahowah hazar mendhe se, ya tel ki das hazar nahr se khush hoga ? Kya main apne pahlaute ko apne gunah ke iwaz, apne pet ke phal ko apni jan ki khatiyat ke liye de dalunga? Mik. 6: 6, 7. Agar hai ke zamane, balki ab ki ghari ki awaz sunen, to yihf mazmun nikalta hai. We sari tadbiren, ki kam- bakht butparast Khuda ko razi karne ke liye amal men laya karte hain, kya hi batil, befaida, aur tars ke laiq hain : tau bhi ye is bari bat ke sabit karne men, ki insan apne tain kisi chi'z ka muhtaj janta hai, ki jis se Khuda ke huzur men apni sitlrish karwde, madad karti hain. Insan Khuda ke qabulne ke laiq nahin hai ; aur us ke andar aisa kuchh hai, jo ki us ko yihi khabar diya karta hai. Is liye sijda karke, tirth jake, ashnan karke, khairat deke, aur tarah tarah ki za- hiri rit rasmon ko bari mihnat se ada Karke, we rastbazi batora chah- te hani, ki jise Khuda un ke hisab men ginke unhen rastbaz thahra- we ; tis par bhi III. Namumkin hai, ki insan apne kisi kara ya koshish se aisi rast- bazibanawe, jo Khuda ki razamandi ka bais howe. Is ki subut kai ek baton par mushtamil hai. 1. Khud is takrar ki jar par. Khallq makhluq se kamil farman- bardari chahta hai. Us ki lanat us ki shariat ki sab se chhoti khat^ par mansub ki gai hai. Us ne kaha hai, " Wuh jan, jo gunah karti hai, soi mare^i." Hiz. 18:4. Yih nahin, ki jo shakhs bahut aur bare bare gunah kare, usi ko marna hoga : kyiinki us ne saf saf far- maya hai, ki " Har ek shakhs, jo un sab baton par, jo shariat men li- khi hain, amal karne men paedar nahin rahta, malaun hai." Gal. 3 : 10. Phir likha hai, ki "Jo koi tamam shariat par amal kare, aur ek bat men khata kare, to wuh sab bat men khata karnewala hai." Yaq. 2:10. Is se malum hota kai, ki agar koi gunahgar apne gu- nah ko chhor sakta, aur bilkull pak banke kamil farmanbardari ada kar sakta, tau bhi jaunsi rastbazi ki is nekokarf se jamcT. howe, so us ke pichhle gunahon ko mita nahin sakti ; balki is kam men bilkull bekar thaharti. Ki Khuda na sirf piiri farmcinbardari, balki sdri zin- dagi ki piiri farmanbardari chahta hai. 2. Quibanion ke hukm se sabit aur zahir hota hai, ki insan na ap- 48 MASrH Kr SADAQAT n^ kuchh rakhta hai, na kuchh aisa hasil kar sakta, ki jis se us pak aur adil Khuda ko razamand kare. " Muhal hai ki bailoij aur bakron ka khun gunahon ko mita de." Ibr. 10 : 4. Taubhi Khuda ne un ka lahu bahane ka hukrn diya ; is liye nahin, ki wu'h janwaron ke dukh aur maut sahne se khushi pata hai, magar is liye ki insan ko samjha- we, ki tu bilkull lachar hai, aur koi bhi aisa kam nahirj kar sakta hai, ki jis se meri tori hui shariat ki izzat bahal ki jawe ; aur wuh maut bhi, ki jise begunah janwar tere badle sahta hai, terahi haqq hai. ;^hususan we qurbaniao us bari qurbani ka nami'ina thin, jo ki ainde zamanon men zahir honewall thi, aur gunahon ki bakhshish ibtida i alam se us honewali qurbani par munhasir hiii hai ; jaisa ki Riih Quds ne PulusRasul L\i marifat us khatt men, jo ki us ne IbranioQ ko likha, mufassal bayan karwaya hai. Chunanchi daswen bab ki pahili ayat mea yiin likha hai : •* Sharifit, ki jis men anewali achchhi chizoij ka saya, na un ki haqiqi surat hai, un qurbanion se, jo we baras baras hamesha late hain, un ko, jo ibadat karte hain, kabhi kamil nahig kar sakti." Aur phir likha hai, ki "I'sa ne ek bar qurbani guzranne se unhen, jo pak hone chahte hain, hamesha kamil kiya," 10 : 14. 3. Tisri dalil is takrar men yih hai, ki Khuda ne apne pak kalam ki bahuteri jagahon men gawahi di hai, ki koi insan apni kamion se rastbazi nahin bator sakta hai. Chunanchi aisa likha hai, " Koi admi shariat par amal karne se Khuda ke huzur nek thahar nahin sakta, kyunki shariat se gunah ki pahcban hai." Rum. 3 : 20. " Main shariat ke wasile se shariat ke pas raua hiin, taki Khuda ke age zinda ho jaiin." Gal. 2:19. " We sab, jo shariat par amal karne ka bha- rosa rakhtehain, lanat men giriftar hain." " Par koi Khuda ke nazdik shariat se nek nahin gina jata : yih is se zahir hai, ki nek admi iraan se jiega." Gal. 3 : 10, 11. Isi tarah Khuda ne rasta band kar diya hai, ki insan apni balil koshishon ka, najat ke liye, bharosa na ra- khe. Hamare kalam ki bunyad yih hai, ki gunahgaron ke mubarak hone ka ek tar/qa hai ; yane gunahon ki bakhshish hasil karne se : jaisa hkha hai, " MubaraK hai wuh jis ka gunah bakhsha gaya, aur khata dhampi gai." Ts bat par bunyad rakhe, main ne Khuda ke ka- lam ke bamujib bayan kij'a hai. 1. Zarur hai ki gunahon ki muafi aisi tadbir se howe, jo Khuda ke insaf ke barkhilaf na ho : 2. ki insan ko ek rastbazi zariir chahiyc, ki jise apne gunah mitane ke liye Khuda ke huzur guzrane : 3. ki insan ap hi aisi rastbazi nahiQ jama kar sakta hai. Ha'sil I kala'm yih hai, ki Khudawand Tsa Masih ki mahsub rastbazi ke siwa aur koi tariqa nahin, ki jis se gunahgaron ko najat hdsil howe. Jo kuchh ki ham se nahin ho saka, so us ne hamare waste kiya. *• Jism ke sabab se shariat kamzor hoke, jo kam na kar sake, Khuda ne apne Bete ko gunahgaron ki surat men bhejkar gunah ke liye, us ke jism par gunah Ki saza deke, wuh kam kar liya." Rum. 8:3. " Ki Khuda nejahan ko aisa piyar kiya, ki us ne apne eklaute Bete ko bakhsha, taki jo koi us par iman lawe, halak na howe, balki hamesha ki zindagi pawe." Yiih. 3:16. Wuh " din kabar^ raz yih GUNAH Kr MUAFf KY BUNYAD. 49 hai, ki Khuda jism men zahir hiia, Riih se nek gind gaya, firishton ko nazar aya, gair mulkion men us ka waz kiya gaya, dunya men us par iman lae, bihisht men uthaya gaya." 1 Tim. 3: 16. Jitne adrai us ke imandar Lain*, un ke haqq men we tinon sharten, ki jin ka zikr kiya, puri ki gai haia : kyunki un ki najat men (1) Khuda ki adalataur sachchai, aur us ki sari sifaton men kuchh khalal rah nahin pata : balki us ki sifaten bakhubi zahir aur bayan hoti bain : kis bye ? id un ko, (2) ek rastbazi mib hai, ki jise Khuda ke pas le jawen : aur wuh rastbazi un ki sari hajaton ke muwafiq hai, kyunki puri aur bedagh hai : thik aisi hi rastbazi hai, jaisi ki Khuda ne un se talab ki thi : aur wah us ko bilkuU khush ati hai : ki wuh.rastbazi tisri bat ke ba- mujib, (3) us ki batori hui nahin hai, balki Khudawand Isa Masih ki. Wuh zuljalal aur lamisal shakhs, jo gunahgaron ko bachane ke laiq hai, so yihi hai. Us ka wada Khuda ne hamare pahle ma bap se yih kahke, ki " Aurat ki nasi samp ka sir kuchlegi," kiya tha. Paid. 3:15; aur un hi ke waqt se le, " us ke haqq men sab nabj gawahi dete bain, ki jo koi us par iman lavvega, so us ke nam se gunahon ki muafi pawega," Amal, 10 : 43 ; " aur kisi diisre men salamati nahin, is iiye ki asman ke tale aisa aur dusra n5m logon ko nahin bakhsha gaya, ki jis se najat pa saken." Amal, 4; 12. Abiraham us ka din peshbini se dekhkar khush hua. Aiyub ne kaha, " Main janta hiin, ki mera bachanewala jita hai, aur wuh pichhle dinon men zamin par khara hoga." Aiy. 19:25. Yasaiyah ne kaha, " Hamare Iiye ek farzand paida hua, aur hain ko ek Beta bakhsha gaya, aur saltanat us ke kandhe par hai, aur us ke ye nam honge, Ajab, Muslih, Khuda i Qadir, Ab i Abadiyat, Shah i Salamat." Yas. 9. 5. Isi tarah sab nabi peshingoi karte chale ae hain : aur isi tarah bhi Khuda ke sare bandon ne zamana ba zamana un wadon se, ki jin ka anjam Isa Masih hai, ummaid rakhi hai ; aur usi ke ane ke waqt se le aj tak s^re iman- daron ne is chattan par apne bharose ki bunyad dali hai. Garaz Khuda ke sare kalam ka anjam, siwae I'sa Masih ke aur us na- jat ke, jo ki usi se hai, aur kuchh nah\n hai. Is ke bamiijib Puliis ra- siil ne kaha, " Main ne muqarrar kiya, ki I'sa Masih ke aur us ke mas- lub hone ke siwa aur Kisi bat ko tum men na januu." 1 Kar. 2 : 2. Phir likha hai, " Har ek imanlanewale ki neki ke Iiye Masih shariat ka saranjara hai." Riim. i0:4. Khusiisan do baton men Masih sha- riat ka saranjam hai. 1. Us ne shariat ko, ki jise ham ne udiil kiya tha, haraare badle puia kiya. Khuda ke kalam menyihlikha hai, '* Jis waqt tak ki asman aur zamin nest na boa, ek nuqta ya ek shosha tau- ret se hargiz mansukh na hoga, jab tak sab pv'ira na howe." Mati 5 ; IS. Achchha, hamare Khudawand I'sa Masih men yih bat piiri hui : Jsi us ne shariat ke sare farzort ko ada kiya : kuchh bhi baqi na chho- ra. 2. Khudawand I'sa ne hamare badle shariat ki saza bhi uthai. Jo kuchh ki ham ko sahna wajib tha, so us ne ap hi sah liya. Adl i llahi ne us ke sir par talwar mari. Gazab i Ilahi ka piyala us ne sara pi liya, aur dukh ke bhari bojh ke niche jhukke chillayd, " Ai mere khuda, ai mere Khuda, kyiin tu ne mujhe chhor diya hai ?" Mati 27 : 46. " Us ke mar khane se ham ne shifa pai." Yas. 53 : 5. Wuh "Khu- dd ka barra, jo dunva ka gunuh utha le jatd hai,'' kaha gaya : Yiih. I : E 50 MAsrn Kr sadaqat. wg. 29 : garaz hamare waste qurb^n hua. Khuda ne kaha tha, *' Shari'at ko pura kar, to tu jiega." Liika 10 : 28. Masih ne us ke tain hama- ri khatir pura karke, farmanbardari ke phal hamare liye batore. Khuda ne farmaya tha, ki " Gunah ki mazdi'iri maut hai." Rum. 6 : 23. I'sa ne hamari jagah maut sahi. Isi tarah us ne kamil rastbazi hasil ki, ki jis se hamare gunah dh^mpe jdwen : rastbazi ka pairahan hamare waste banaya, ki jis ko pahinke ham rastbaz thaharen. Is kc bamujib Rub Quds ne Pillus ki raarifat usi ayat ke mane, ki jise main is waqt bay an karta bun, khol die bain. Pi'diis ka kalam is taur par hai : " Daiid bhi us admi ki muharakbadi ka bayan karta hai, jise Khuda bagair kamon ke nek ginta hai : ki mubarak we hain, jin ke gunah muaf kie gae, aur khata chhipai gai." Rum. 4 : 6, 7. Is se kya murad hai, ki Khuda falane falane shakhsoa ko bagair nek ka- mon ke nek ginta hai? Kya Khuda sachai ke bamujib sab chi/on ko nahin ginta ? Be shakk o shubha sachai ke bamujib sab kuchh karta hai: balki imandar gunahgaron ko nek gmke rast karta, is liye ki wuh apne piyare Bete Masih ki rastbazi un ke hisab men iikhta hai : aur we iman ke wasile se is rastbazi men hissadar bane hain ; chunan- chi hkha hai, *' Wuh, jo kam nahin kart?i, balki us par, jo gunahgar ko nek thaharata hai, iman lata hai, usi ka iman neki ka wasta gina jata hai. Rum. 4:5. " Pas, jab ki ham iman ke sabab rastbaz thahare, to ham men aur Khuda men, hamare Khudawand Tsa Masih ke wasi- le, mel hua : aur usi ke wasile se ham us fazl men. jis par qaira hain, iman lake dakhil hue, aur Khuda se jo buzurgi milegi, us ki ummaid par fakhr karte hain." Rum. 5:1,2. Is kalam se kai ek faide basil bote hain, 1. Khuda ne kya hi khnb tadbir insan ki najat ke liye nikali hai, ki jis se gunab ki muafi howe, aur bhi Khuda ki adalat qaim rahe ! Is tarah us ki adalat aur us ki mihrbani sari maujudat par ba ifrat zahir hui hai. Us ki ai-i mihrbani hai, ki us ne apne piyare Bete ko niha- yat beizzati, aur dukh, aur taklif, balki salibi maut bhi sahne ke liye saumpna bilitar jami, banisbat is ke ki wajibi saza bani adam ko dewe. Aur us ki aisi adalat hai, ki bagair is ke, ki Uh'ihiyat insaniyat ko qabul- ke insan ki zarain bane, aur us ke badle shariat Ki lanat aur saza utha- we, ek o-unahgar bhi muaf nahin ho sakta tha. 2. Masih ne admi ka zamin bankar Shaitan par khub fath pai. Shaitan ne hamare pahle ma bap ko wargalankar samjha hoga, ki ' ab main ne be shakk Khuda ka kiinl barbad kar diya hai : insan se gu- nah karway.i, aur use gazab i Ilahi kii sazawar banwaya : is ke siwa aur kuchh nahio sujhta hai, ki wuh sari aulad samet dozakh n:en hissa p^we.' I^ekin Shaitan us kam men kamyab na hua. Aurat Ki nasi ne samp ka sir kuchla. Ahd ke firishte ne us shikar ko khunkliwar kepanje se chhu!"a liya : aur u< i)urane siimp ne apni hi saza dasguni ziyada bhari karwai. 3. Masih ne hamari khatir aisi rastbazi kamake ham par kya hi ba- ra il'isan kiya hai ! Hamen liizim hai. ki apne sare dil se, aur apni sari jan se, aur apne sare zor se, aise bachanewale ka shukr maneu, uski pairawi karen, us ki uiarzi par chaleij, un sari chizoQ se, ki jin se us MASm Kr MAHABBAT KA BAY AN. 51 ne mana kiya hai, parhez karen, aur nae sire se pak chalan men ko- shish karen. Chunanchi Pi'ilus ne likha hai, " Ham to kya kahen ? kya ham gunah kiya karen, taki fazl ziyada howe ? aisa na howe ; ham to gunah ke haqq men mue hain : phir kis tarah us men jienge ? Kya tum ne yih mahim nahin kiya, ki ham men se jis kisi ne Isa Ma- sih ke nam par baptisma paya, us ki maut men bhi baptisma paya ? Is w^ste ham is baptisma pane se us ke sath maut meo gare gae, taki jis tarah Masih Bap ki qudrat se marke ji utha, waisa hi ham ko bhi nai tarah guzran karni hogi. Jab ki ham us ke marne men sharik hain, to ham us ke ji uthne men bhi sharik honge. Ki ham yih jante hain, ki hamari agh kho us ke sath sahb par khainchi gai, taki gunah ka badan halak howe, aur ham gunah ki bandagi aur na karen." Rum. 6 ; 1 — 6. Aur pak banne mej Khuda hamari madad kareg^, balki hamari kam khud karwaega. Ki us ne wada kiya hai, ki " Maio tum par saf pani chhirkunga, aur tum pak saf hoge ; aur main tum- hari sari napaki aur tumhare sare butoa se tum ko pak kariinga." Hizq. 36 : 25. Is ke bamujib Masih ne ap hi kaha, " Main apne Bap se darkhwast karunga, aur wuh tumhen dusra tasalh' denewala bakhshega, jo hamesha tumhare sath rahega :" " wuh tumhen £ab kuchh sikhlaega:" Yuh. 14: 16, 26, "Wuh tumhen sari sachchi baten batawega :" " jo kuchh mera hai, use leke tumhen khabar de- ga." Yuh. 16: 13, 14. Isi tarah Khuda ne ham nalaiq, palld, muflis gunahgaron ke live ek aisa bandobast kiya hai,'ki jis se hamare beshumar gunah mit jawen, hamari napak ruhen dhoi jawen, aur ham gunah ki palidi, aur dozakh ke khatre se bachke hamesha ki zindagi ke wdris. aur bihisht ki khushion ke liye taiyar banen. " Khuda ki daalat i hikmat aur aql ki gahrai kaisi hai ! Us ka fatwa taldsh se, aur us ki rahen milne se kya hi bahar hain ! Usi se, aur usi ke sabab, aur usi ke liye sari chizea hiii hain : usi Ko hamesha ki buzurgi howe." Arain. Rum. 11 : 33, 36. Vlll. MAsrn Kr mahabbat ka baya'n. Rev. Th. Schorisch ki' tasxi'f. Ai azizo, agar koi shakhs Masih ki rawaiya se agah ho, aur sddiq aur munsif mizaj bhi ho, to hargiz us ki mahabbatka munkir nahin ho sak- td. Tahqiq karnewale, harek dindar aur bedin, zariir is b^t keqail aur gaw^h honge, ki Mas/h ne nihayat mahabbat se nekok^ri aur auron ki khidmat men apni umr guzrani hai. Injil ke bamujib Masih aksar 52 MAsrn Kr mahabb^t ka bayan. har tarah ke ranjidon ko madad dene, aur bimaron ko changd karne men mashgul tha. Usi se andhon ko ankh, langron ko panw, bahron ko kan, lulon ko hath, gimgon ko zul)anen milfn. Usi se korhi pak, rairg-i wale achchhe, lunje change, diwane bhuton ke hath &e azad, aur murde zmde hue. Aur siwae sihat i jismani ke hazar hazar tarah ki barkat i riihani ka bhi baklishnewala tha. Nawaqifon ko nasihat, gumrahon ko hidayat, kamzoron ko taqat, dilgiron ko tasalH har waqt deta raha, aur kisi tarah khwahan mazduri ka na tha. Garibi aur nek niyati se ibtida se intiha tak us ki auqat guzri. Lom- rion ko manden, aur chinyon ko basere the ; lekin us ke hye ek ja>. gah nahin, ki jis par apna sir dhare. Aur is qadr josh i mahabbatthi, ki din rat mihnat karta, aur tarah tarah ke dushmanon se muq^bil hota, tau bhi hargiz us ke mizaj men mandagj ko dakhl na tha, aur na kisi se darta tha. Agarchi har tarah ki faragat o aram us ko Ehu- da ki taraf se hasil tha, lekin tau bhi saikaron tarah ke ranj o musi- bat apne upar ikhtiyar karke, waste hidayat gumrahon ke, jagah ba jagah safar karta, aur har ek kuch aur maqam men khalq Ullah ke satb apni mahabbat zahir karta tha. Sach hai, ki aisa dost kaun hoga, jis ne hamari mahabbat men apni jan tak dareg na hi ? jaisa ki kitab i muqaddas se zahir hai ; aur jis waqt ki gunahgaron ki najat ke was- te, siwae apni maut ke, chara na dekha, bari bahaduri karke Yara- shalam ko gaya, aur jis tarah se nabion men us ki maut ki peshkhaba- ri thi, usi tarah se shiddat sukarat ki uthai hai. Pas, is men shakk nahin hai, ki Masih ki sari rawaiya nihayat mahabbat se mamiir thi. Lekin us ki mahabbat ki asli surat, jo imanddron ki nazar men ati, aur Khuda ke kalam se sabit hoti hai, is se nihayat afzal aur tuhfa, aur billaur ki manind hai, jo aftdb ki rosh- ni men hazar hazar rang se chamakta hai. Khuda fazl kare, ki ham bhi Masih ki mahabbat ko haqiqat ki roshnf men iman ki ankh se dekhen, aur pahchanen. Maqsad hai, ki is risale men Masih ki niha- yat mahabbat khass karke do baton se sabit karen : pahlt, ki us ne sari dunya ke waste najat aur b aur us ke iipar fatli pana, jis waqt Khuda ke bande men pahle dikhlai deti hai, aisa mushkil nahin hai, jaisapichhe hota hai, jab bedini ne barh jane se bahut zorpaya. Afsos, afsos, ki log asm^ni ziyafat chhorke is kharab duny^ ke chhilke khaen ! Afsos, afsos, ki log jism ki khu- shi ke liye jism aur rub donon ka nuqsan uthawen ! Un logon men se, jo dunya ki taraf phirte bahut aise hain, jo ja- maat ko chhorke dunya se mil jate, aur bar tarah ki bur^i men phans jate. Un ki babat shakk ho nahin sakta. We sabhon ke samhne Shaitan ke sachche bande thaharte. We log Sadum ki taraf sirf apni nazar nahin lagate, balki qadam uthake Sadum men phir dakhil bote, aur us ke kamon men mashgul ho jate. Aur log hain, jo jamaat ko nahin chhorte, na I'sa ke nam ka inkar karte. A'ge ki tarah Tsai kahlate, aur Tsai rasmon ko mante. Par un ke dil dunya par lag jate, Khuda par nahin ; aur bahut baton men un ki chal bhi dunyawi ho jati. We dunya ke hamdam hoke dunya ke sath halak ho jaenge. Lut ki jorii Sadum men phir dakhil na hiii, par us kii dil wahan tha, aur isi sabab se us ne saza uthai. Jab dunyawi baton par dil lag jata, to Khuda ki jamaat men rahne se sakimati nahin hoti. Khuda dil ko chahta hai, aur dil ke badle men wuh kuchh qabiil na- hin karega. Jo iqrar se Khuda ki jamaat ke hain, par haqiqat mea dunyd ke hain, Lut ki joni ki manind hain, jis ne Khuda ka hukm torke pichhe dekha. IV. A'l^hiri b^t yih hai, ki Lut ki joru ki halakat y^d karo. Us ne pichhe dekh^, aur kyd hii^ .^ Usi dam jan nikli, aur jah^o us ne Khuda ki hukm tora, wahdn namak ka khambha ho gai. Pichhe dekhne ki phal yihi hui, Jo log is kharab dunya ki taraf phirte ha- 72 LUT Kr JORir KA AHWAL. lak hone ke khatre men haio. In logon k4 khatra Khuda ke kalam men bayan kiyd j^ta. Piilus rasul kyd kahta hai, ki Jo ek bar roshan hue, aur asmani inam ke chakhnewale, aur Riih i Quds men sharik, aur Khuda ki achchhi bit, aur honewale zam^ne ki qudraton ke chakhnewale, tad bhi bigar jaen, to unhen phir naya karn^, aisa ki tauba kareo, anhona hai ; ki we apne liye Khuda ke Bete ke salib de- newale, aur ruswa karnewale hue. Ibranioa ke khatt ka chhathw^n b^b dekh lo. Is muqdm men likha, ki unhen phir naya karna, aisa ki tauba karen, anhona hai. Is k^ matlab kya hai } Khuda ke nazdik kuchh anhona nahin. Jo chdhe wuhi kar saktd. Admi ke nazdik apne ko naya karna har waqt anhond hai. Age parhne se matlab kuchh khultd, ki * we apne liye Khud^ ke Bete ke salib denewale hain.' Ts^ wuhl darmiyani hai. Salib par khlnche j^ne se shariat piiri hiif, aur Khudd ke nuziir men r^h taiyar ki gai. Isi ke siwd koi aur darmiyani Khuda men aur admion men nahin hai, aur jo use haqir janke us ke salib denewalon ke sharik ho jate, un ko anhona hai, ki Khuda ke huziir men jagah pawen. Jab ham Tsa ki taraf apni pith karte, ham kyiinkar bach jawen } Us ke siwa kaun hai, jo ham ko Khuda ke huziir men pahuncha sakta r Ye ayaten bahut mushkil hain, par un se yih natija saf nikalt^, ki Jo apne Khudawand ka inkar karke dun- ya ki taraf jite, apni anmol ruh ke nuqsan uthane ke nih^yat khatre men hain. Phir Patthras rasul kahta, ki Agar we, jo Khudawand aur bachdnew^le I's^ Maslh ki pahchan ke sabab dunya ki alaish se bh^g nikle, us men phir phans jawen, aur maglub howen, to un kd pichhla hai pahle se badtar ho chuka. Ki rasti ki rdh na janni un ke liye us se bihtar thi, ki janke us muqaddas hukm se, jo unhen sompa ga- y^, phir jawen. Par yih sachchi ma sal un ke hdl ke mutabiq hai, ki ' Kutta apni qai par mutwajjih hiia,' aur * Dhoi hiii siiarni klchar men phir lotne lagi.' Dusre khatt ke diisre bab ko dekh lo. In logon ka hai, jo I'sa ko chhorke dunyawi phir ho jate, kaisa haulnak hai I Dar bahut hai, ki kabhi tauba na karenge. Un ke dil patthar se aur sakht ho jate. Na shariat ki dhamkiaij, na ma- habbat ki minnat un par asar kuchh karti. We sab kuchh sunte, aur jaise ke taise rahte. We yahdn tak bigar jate, ki apne dil ke changa hone ka ilaj nahin chdhte. Aur agar Khuda ki taraf na phirenge, to jahannara ke az^b men parenge. Wuhi dukb. ki jagah hai, leliin us Ke bashindon ka dukh bardbar nahi'n hai. Gunahgiron ki burai bara- bar nahin hai, aur un kl sazd barabar na hogi. Kai hain, jo auron se bare khatakar hain, aur Khuda munsifi karke un ko ziydda saza dega. Kaun sab se bure hain ? Albatta un ki burai sab auron ki burdi se bari hai, jinhon ne I'sa ki rah ko aur us kl janiaat ko chhor diji, ki is kharab dunyd ko hasil karen- We dunya ko I'sa se bihtar j^nte, aur Shaitan ki bandagi ko I'sa ki bandagi se aur pasand karte. Un logon ki sazd kaisi bhari hogi ? Ham jdnte, ki dozakh men riih aur badan donon dukhi hain, Ickin ruh ka dukh badan ke dukh se zi- yada hoga. Jab we log sochenge, ki Ham ek waqt bihisht ke phdttk tak pahunche the, aur us men ddkhil hone ki ummed rakhte the, par dunya ki taraf phir gae, aur us ki khushl ke liye bihisht ko kho diya, to un ko aisa ranj hoga, jo samajh se b^har hai. Apni burai aur na- LUT Kr JORir K^ AHWA'L. 73 ddni Id yad yihi kira hai, jo kabhi nahin mareg^ ; aur Khud^ ka ga- zab, jo un par bharkega, wuhi ag hai, jo kabhi nahin bujhegi. Ai bhaio, jite Khuda ke-hathon men parna ky^ hi haulndk hai ! We ha- qiqat men Khuda ke hathon men parte, jo Tsi ke shagird hone ka iqrar karte, phir us ke munkir hojate, aur dunya ki pichb^ karte. Is ayat se, jis par ham ne soch kiya, bahut nasihat nikalti. Khuda ke sachche bandorj ko Liit ki jorii yad karna chahiye. Ai bhaio, ham ne bihisht ki safar ikhtiyar kiya. Ham sabhon ke ige iqrar kar- te, ki Isa hamara Khudawand hai, aur chahe dunya bura mane, chahe bhala, ham Tsa ki rah par qaim rahenge. Ham ummedwar hain, ki Khuda ke fazl pane se hamara maqsad pura hx)ga,. Ham dunya ka pichha na karen. Lalach ke mare Jjut Abiraham ko chhorke Sadum men gay^, aur wahan ane se us ne kaisa nuqsan uthaya. Ham faro- tan rahen. Agar Khuda ham ko chhore, ham jaldi thokar khaenge. Kitne hue, jo hamare barabar dekhne men dindar the, balki ham se ziyada dindar the, jin ke dil bigre, aur jo bilkull dunyawi ho gae. Un ka hai sochne se hamen bara fiida hoga. Yih nasihat miltf, cha- hiye ki dindari dil men jar khub pakre. Dindari bahari b^t nahin hai ; dasturon aur rasmo;^ ki bat nahio hai. Khuda apne kalam men farmata, ki Naya janam pana chahiye — ki naya makhluq bona chahiye. Yihi sabab hai, ki bahut logon ki dindari jati rahti, ki us ne dil men jar khi'ib nahin pakri — ki we nae makhluq nah'n hue. Ham log bahari dindari se kabhi razi na howen, balki dil ko j^nchen, ki us kahal kaisa hai, aur apna hai daryaft karke apne ko I'sa ke supurd kar- en. Jo ham logon ka bharosa thik us par ho, to tamam dunya ham ko zarar pahuncha nahin. sakti. Ham logoij ko ubharne ke liye, aur bihisht kitaraf khinchne ke liye Khuda ne apne kalam men wade die ; aur ham ko jatane ke liye, aur jahannam se bachane ke liye us ne bhi ham ko dhamkaya. Ham wade, dhamkian donon ko qabul karen, aur un par soch karne se dindari ki taraqqi pawen. Ham thik jante, jo Khuda ke sachche bande hain, kabhi halak na honge. Tsa ne kaha, ki Main unhen hayat i abadi deta hun, aur we hargiz halak na honge, aur koi unhen mere hath se chhin na Jega. Ham kis ta- rah janen, ki ham Khuda ke sachche bande hain r Khuda ki rah par qaim hone se. Jaisa darakht apne phal se pahchana jata, waisa hi ham log apni chal chalan se pahchane jate. Agar ham Khuda ki rah par chaltc, bara Khud^ ke hain ; agar ham dunya ke taur par chalte, ham dunya ke hain. Ham Khuda ka chhipa hua irad4 nahin jante, par dind^n' ko janchne ke liye Khuda ki taraf se thik pata mild. " Wuh, jo Khuda se paida hiia, gunah nahin karta, ki us ka bij us men thaharta hai : aur wuh gundh nahirj kar sakta, ki wuh Khuda hi se paida hua hai." 1 Yiih. 3:9. Ai bhaio, jab dunya turn ko phuslati hai, jab Shaitan zor se ata, usi waqt daro — Liit ki jorii ko yad karo, aur jaldi I'sa ki panah meo ao. Tum ko, jo bihisht ki safar shurii karte ho, aur iman men kamzor ho, Lut ki jorii yad karna bahut zariir hai. Apne ko mazbut mat jano. Hamesha yad karo, ki tumhare dushman bahut hain, aur sirf I'sa ke fazl se tum un ke upar fath pa sakoge. Fsd ki babat kaha ga- ya, ki Barron ko apni god men uthake le chalega. Jab us ki god G 74 SAR I NAU PAIDA HONE MEN. men ho, tab tumhari saldmati hai. Agar dunya turn ko phusl^we, Lut ki joru yad karke Ysi ki panah men raho. Turn log-, jo Khudd ki taraf se phir gae, ham kya kahen ? Khud^ ke kalam se sabit hota, ki tumhara khatra bara hai. Khuda sab gu- nahgaron ko, jo tauba karte, aur I'sa par imdn late, qabul karne ko taiyar hai. Tsa Masih ka lahu sab gunah se pak karta hai. Par bara khatra hai, ki turn Isa ke lahu par kabhi na aoge. Ai bhaio, jago, jago. Lut ki jorii yad karo. Turn jahannam ke karare par khare ho. Deri karo, to ummaid bilkuU jdti rahegi. I si waqt I'sa ki panah men bhago, aur wuhi tum ko apni badshahat men jagah dega. * Agar- chi tumh^re gunah qirmizi howen, par barf ki manmd sufed ho ja- wenge ; aur har chand we argawani howen, par un ki tarah ujle hon- ge.' Tum logon ki halat kaisi buri hai, jo bilkull gafil ho ! Us hala- kat ko socho, jo Sadum aur Amurah par pari, aur us se sikho, ki Khuda ka gazab gunahgaron par bharkega, aur unhen hamesha tak bhasam karega. Khuda tum ko jatata, aur salamati ki jagah batata. Us ki awaz suno, aur us ki nasihat mano. I'sa ki jamaat men tumha- re liye jagah bahut hai, aur wah^n sab kuchh milta, jis se tumhari bihtari howe. Deri mat karo, par isi waqt anewale gazab se bh%ke Tsa par bharosa rakho. Nahin, to tumhare liye bihtar tha, ki turn kabhi paida na bote. Khuda aisa kare, ki ham sab is kharab dunya se bachkar bihisht men pahunchen, aur wahan hamesha tak Khuda ki tarif aur bandagi karte raheo ! Amin. XII. SAR I NAU PAIDA HONE MEN. Rev. J. C. Rankin ki' tasni'f rsd ne jawdb men use kahdy Main tujh se sack sack kahtd hurij ki agar koi phir paidd na howe, to wuh Khuda ki bddshdhat dekh nahtn saktd. — Yuh. 3:3. Qaul us ka, Khudd kt bddshdhat, bihisht se murad hai ; yane, wuh pak jagah, ki jis men Khuda ke chune hue log marne ke bad da|^hil hokar gun-^h ki aludagi aur mahabbat se kamal azadagi pate hain ; aur wahin lit din Allah ki ibddat men masbgul hokar khush rahte SAR I NAU PAIDA HONE MEN. 75 hain. Pas, is ayat merj, jo upar likhi gai hai, hamare Khudawand fsa Masih ne saf farmaya hai, ki Wahan kisi ko dal^hl nahin, jab tak ki phir paida na howe. Yihi khabar bhi Khuda ke pak kalam ke ba- hut maqamon se zahir o roshan hai, yane ki najat ke warisoa ko nai paidaish zariir hai. Aur is ki zariirat in do batoo se bakhiibi za- hir hogi : — Pahh' yih, ki insan, jo tabiat se gunahgar i mahz hai, usi gunah aldda tabiat ke sabab bihisht men dakhil hone ke laiq nahin ; kis was- te, ki us jagah Allah Taala, jo quddus i mutlaq hai, apna jalal apne khass bandon par zahir karta hai. So jis tarah ki is dunya men baze apni badzati ke bais nek admion ki suhbat kev laiq nahin ; isi tarah insan apni badzat, yane napak, tabiat ke sabab bihisht men jane ke laiq nahin, jab tak ki yih tabiat tabdil hokar nai na ho jawe. Aur dusra sabab is zarurat ka yih hai, ki agar insan apni asli n9- paki ki halat men kisi tarah Khuda ki badshahat men pahunch jata, tau bhi use wahdri kuchh khushi o tasalli basil na hoti ; kis liye, ki wahan ke kamon se, aur gunah garon ki adaton se kuchh mel nahio hai. Maslan, jis tarah machhli khushki meo jiti nahin, aur na admi machhli ki tarah pani men zindagi kar sakta hai, isi t^irah gunahgar bhi Khuda ke huzur khush na rahega, is liye ki ba sabab apni napak tabiat ke wuh sirf gunah men khush rahta hai ; halanki Khuda ki badshahat men gunah ke kamon ko dakhl nahin. So agar mum- kin hota, ki gunahgar . kisi taur se bihisht men pahunche, to us ko waharj kya kam, aur kya khushi hoti } Barkhilaf is ke gunahgar us ko dekhkar nihayat pasheman o sharminda hoga. Jaisa ki chor, ya jhutha, ya dagabaz nekon ke ru ba ru, jo ki aise kamon ko nihayat bura o haqir jante hain, sharminda ho, waisa hi napak admi Khuda ke samhne sharminda hoga. Han, agar aisa shakhs us ke jalal o ka- mai par nazar kare, o ya tirishton, ya rastbazon ki khushi ki awaz sune, tau bhi us se us shakhs ko na faqat sharmindagi basil hogi, bal- ki gam aur pashemani bhi ; kyunki use zariir yad awega, ki agar me- ri asli napaki o badzati mujhe na rokti, to main bhi pak o saf hokar in ka sharik hota. Afsos ! meri halat kya hi tabah hai ! Main to thik us mihman ki manind hiin, jis ka zikr Mati ke 22 bab, 11 ayat meo hai, ki jo bagair muqarrar hui poshak ke ziyafat men gaya ; aur jise badshah ne kaha, ki Ai miyao, tu shadi ki poshak se muiab- bas na hokar kyun yahan andar aya ^ Aur jab us kizuban band ra- hi, tab badshah ne khadimon se kaha, ki Us ke hath panw bandhke le jao, aur bahar andhere men dal do ; wahan rona aur dant pisna hog^. Bas : is bayan se un ki gurarahi khub zahir hui, ki jo bihisht ki khushion ke muntazir hain, lekin un ki tabiat hargiz tabdil na hiii. Yih bhi zahir hai, ki admi ke waste na faqat zahiri rasm aur badan ki pakizagi chahiye, magar aisa raazhab i haqiqi zarur hai, ki ji§ se ek naya dil, jo ki Khuda ki pak o ruhani khidmat men khush rahe, paida ho. Aur wuh mazhab, ki jis se yih tabiat paida na ho, bilkull n^aiq o nachiz hai. Wuh to ek khonte me^chi rupae ki manind hai, ki jo bazar men nahin chalta. To yaqin hai, ki aise mazhab ke qabiil karnewale Allah i bartar ke rii ba rii maqbul na honge. Lekin afsos, hazar afsos hai, ki aksar qauraoa ke log aise naqis mazhabon ko ra- 76 SAR I NAU PAIDA HONE MEN. wa rakhkar apni beshqimat jan ko halak karte bain ; khususan Hunud o abl i Islam, jo ki apne rasmon o amalon par takiya karke dil ki pa- kizagi aur Khuda ki adalat se hargiz waqif nabir^ Par barkhilaf is ke, bihisbt ko, ki ek maqam i rubani bai, goya sbabwat Ijbana guman karte bain, ki jis men bari sban o sbaukat ke satb tamam sbabwat parast apne bad irade o bad adaton ke pura karne ke saman pawenge. Par yib sab ke sab is galati se naummaid bonge ; aur akbir unben bakbubi malum boga, ki Kbudawand I'sa Masib ka yib kalam rast o durust bai, yane ki sirf we log, ki jo pbir paida bokar dil ki tabdil se sar i nau pak bue bain, bihisbt men miras pdwenge. Ab in tin baton par gaur kiya cbabiye. Pahli yib, ki j)hir paidd honci kyd mane rakhtd hai P Dusrty'ih, ki ddmz kis tarah phir paidd ho said a hai ? Tisri yib, kis tarah ham ko malum, ho, ki ham phir paidd. hu'e hain, yd nahin ? Kbuda i mibrban o rabim madad o rosbni ba^bsbe ! I. Nae janam se kyd murdd hail Jawab yib, ki admi ki rub, jo ki asal se napak bai, tabdil ki jawe, yaban tak ki banisbat us ki pahli halat i napaki ke wuh to goya ek nai rub bai, ki us ki haqiqi balat nai hai ; maslan, gunabgar andbere men paida bokar us ruhanl tariki ke bais apne parwardigar ko, ki jis se us ki haqiqi bibtari bai, pab- chanta nabin ; is bye Kbuda ke kalam men likba hai, ki Kbudawand I'sa Masib aya, taki andbori ki ankhen kholkar unheii nai aur andekbi rah par cbalawe. Phir, gunahgar Shaitan o gunab ke gulam kahlate bain ; is live injil i muqaddas men liKha hai, ki I'sa u.l Masib band- buon ko zind^n se nikalta hai ; aur bhi agar Jieta, yane Masib, turn ko azad kare, to albatta turn azad hoge. Alawa is ke, gunabgar murde kahlate bain, yane jaisa ki murda ta- mam dunyawi waqiat se nawaqif bokar un men masbgiil hone ki taqat nahin rakbta, aise hi gunabgar bhf nekion men masbgul nabio bo sakta ; kyunki wuh murda hai. Pas, nai paidaish ke waqt yib tariki, jo ki mazkiir bui, gum bokar rub rosban ki jati hai, taki wuh Kbuda ki pak sifaten, aur wuh nek chal, ki ham sabbon par farz bai, pasan- dida o dil chasp jane. So is nai halat men Shaitan o gunab ki gala- mi se chhutkar, phir murde ki maoind nek chal se be kbabar o be parwa nahin rahta ; lekin wuh nek hone ki bari arzu rakbta hai, aur us ki tabsil ke bye babut mibnat bhi karta bai. Ab gaur kiya cbabiye, ki nai paidaish men na faqat nib ka asU hdl tabdil kiya jata, magar jo cbizen, ki use age bihtar nahin malum hoti thin, ab pasandida bain ; aur jo ki pahle pasandida thin, ab nafrati bain ; maslan, agle bai men wuh sirf gunab men, yane kbel, o tama- sha, aur nafsani o jismani shahwaton ki parastish men khush tha ; ab in sab kamon ko haqir janta hai. Phir agli halat men Kbuda ki zit 1 pak o safat par gaur karna, aur apne farzon ko ada karna, yib kam use pasandida na the ; lekin ab unben khushi se baja lata hai. H^n, wuh to zuban i Daiid men pukarta bai, Ai mere Kbuda, maio teri'razamandi baja lane par khush bun ; teri shariat to mere dil ke bich hai. Asman par kaun hai, jo raera hai, magar tu ? aur zamin par koi nahin, jis ki main mushtaq huo, magai tu. Aur mera jism. SAR I NAU PATDA HONE MEN. 77 aur mera dil ghata jata hai, par AlMh mere dil ka biita, aur mera abadi hissa hai. Pas, itne hi men Khuda ka yih kalam, jo diisre khatt i Karantion.ke 5 bab, 17 ayat men mastiir hai, khijb ro- shan hiia, ki Agar koi Masih men hai, to wuh naya makhluq hai ; pur^n^ gu^ar gaya ; dekho, sab kuchh nayd ho gaya, alkh. Khu- da i karim apne kamal fazl o mihrbani se aisa naya dil tamam gunahgaron l\o bakhsh de. Ai aziz parhnewale, kya yih tabdil tere dil par waqa hiii ? Kya tujhe gunah ki pairawi se Allah ki tabidari menziyada khushi basil hoti hai, ya nahirj r Ai bhai, tu in baton par khub gaur karke insaf kar ; kis live, ki chand roz ke bad tujh Ko isi bab men Allah ki adiUat ke samhne hisab dena Jioga. IT. x\b diisri bat par gaur kiya chahiye ; yane, ki A'dmi Jcis tarah do bdra paidd, ho saktdkai? Bara afsos hai, ki aksar log is ki babat bhul karte bain ; is live ayande ki tin baton par khiyal karke un tinon ki tardid karenge. Bad us ke Khuda ke kalam se is ka wazih bayan likhenge, ki nai paidaish kis tarah hasil hoti hai. 1. Pahll yih, Aksar admi guman karte hain, ki baptismae jane ke waqt zanir dil ki tabdili hoti hai. Par is khiyal ko hargiz Khuda ke kalam se sahit nahin kar sakte. Barkhilaf is ke Injil i muqaddas men bazon ka zikr hai, ki jinhon ne baptisma paya, lekm un ka dil na badla ; chunanchi Shamaiin, ki jis k^ zikr A^mal keS bab men hai ; aur Deotarfis, ki jis ka zit r Yiihanna ke 3 khatt ke 1 bab, 9 ayat men hai. Aur phir Yahiida ke 1 bab, 4 ayat men likha hai, ki Baze admf, jo dge se is taur par mulzim hone ko likhe gae, a ghuse ; we bedin hain, aur hamare Khuda ke fazl ko kharabi men pherte hain, aur us Malik i wahid aur hamare Khudawand Tsa Maslh ka inkSr kar- te hain. Bas, saf zahir hai, ki baptismae jane se dil nahin badalta. So, ai parhnewalo, yih guman mat karo, ki baptisma pake ham zarur bach- enge. Bila shakk bahut log hain, ki jinhon ne baptisma paya, lekin marne ke bad dozakh men dale gae ; kis waste, ki is rasm i zahiri par iktifa kiya, aur un ka dil nahin badla. So tujhe bhi hoga, jo tii un ki manind in zahiri baton par takiya karega. 2. Diisri yih, ki asha i rabhani men sharik hone se yih barakat, yane dil ki tabdili hasil nahin hot! ; kyiinki aksar admi, ki jo faqat nam men Masihi hain, us men shank hokar phir gunah ki pairaui kar- te, aur akhir ko jahannam men dale jate hain. Lekin agar asha i rabbani men aisi kuchh qudrat hot), ki us ki tasir se dil naya ho jawe, to yih anjam hargiz na hota, ki koi us men sharik hokar phir dozakh men dala jawe. So is par bhi umraaid rakhna raunasib nahin. Ma- gar puchha jaega, ki Agar baptisma o asha i ral)bani ki tasir se dil nahin badalta, to un se kya faida aur kya matlab hai ? Jawab yih, Baptisma se yih murad hai, ki Khudawand I'sa Masih par iman lakar, aur gunab ke kar o bar chhorkar apne iatiqad ko sabhon ke n'l ba rii iqrar karen. Aur asha i rabbani ka yih matlab hai, ki Khudawand I'sa Masih ka dukh. jo us ne hamare badle salib par uthaya, taki ham apne gunahon ki saza se bach jawen yad rakhen. Aur koi us men sharik hone ke laiq nahin, Ui jis ka dil phir paida na hua hai. Kvi'in- 78 SAR I NAU PAIDA HONE MEN. ki 1 khatt i Karintion ke 11 bab, 29 ayat men hai, ki Jo koi namu- nasib taur se khata aur pita hai, so Khudawand ke badaa ka imtiyaz na karke apni tambi'h ko kh^taaur pita hai. ^ 3. Aur tisri bat yih, ki koi admi apne kam ya apni qudrat se dil ko naya nahin bana sakta. Kya Habshi apne chamre ko, ya chita apni chittfon ko badal sakta hai r Tab turn bhi, jin ne buri 4dat sikhi hai, neki kar sako ; dekho Yarmiyah ke 13 : 23. Algaraz zahir hai, ki in tinon baton se dil nahin badalta, aur na un par takiya karna la- zim hai. So is halat men ek l^hari sawal yih hai, ki dil ki tabdili ki? tarah ho sakti hai ? Yaqinanyih kam faqat Ruh ul Quds ki tasir se hota hai, Jaisa ki Titus ke 3 bab, 5 ayat men hai, ki Khuda ne ham ko rastbazi ke kam- on se nahin, jo ham ne kie, balki apni rahmat ke sabab, nae janam ke gusl, aur Rvfh ul Quds ke nae handne ke sabab, bachaya. Phir Yuhanna ke 3 bab, 6, 7, 8 men Khudawand yun farmata hai, Jo jism se paida hiia, jism hai ; aur jo riih se paida hua, ruh hai. Taajjub a kar, ki mairj ne tujhe kaha, ki sar i nau paida bona zariir hai. Uawa jidhar chahti hai, chalti, aur tii us ki awaz sunta : par nahin j'^nta, ki kahan se ati, aur kidhar ko jati hai. Har ek, jo Ruh se pai- da hua, aisa hi hai. Aur phir Amal he 2 bab meij likha hai, ki Pin- tikost ke din Kuh ul Quds tamim shaukat o qadrat se utra, aur us( roz tin hazar admi us ki tasir se Masilii ban gae. Siwa is ke Baibal i muqaddas ke aur bahut maqamoa se zahir hai, ki naya dil faqat Khudd ht se hai. Lekin Ruh ul Quds Khudd hai, is liye ye dyaten us se bhi murdd rakhti hairi. Dekho Hizqiel, 11 bab, 19, 20 ayat men hai, Aur main unhen ek dil bakhshimga, aur riih i jadid tumhare andar men inayat karunga, aur sangin dil un ke gosht men se dur karunga, aur unhen ek goshtin dil bakhshiinga, taki we mere haqqon par chalen, aur mere hukmon ko liifz karen, aur un par amal karezj ; aur we mere log honge, aur main un ka Khuda hiinga. Phir Yar- miyah ke 32 bab, 39 ayat men hai, Aur main eii dil aur ek rah un ki bhalai ke bye, aur un ke bad un ki aulad ki bhalai ke liye unhen dun- ga, ki we mujh se hamesha daren. Pas sabit hua, ki yih tabdil qud- rat i Ilahi se hai ; aur jo koi ki bihisht men jane ka irada rakhta ho, to Khuda ki tarafrujii ho ; nahiij, to be madad i Ilahi markar wuh jahannam men dala jaega. Phir, naf paicluish ke izhdr men, Bani Israel ke ahwal par zara gaur karen ; ki jab we Misr men gulami karte the, kis tarah Khuda ne apni ajib qudrat o mihrbanl se un ko us buri halat se nikalKar mulk i Kanan men dakhil kiya. Isi tarah insan bhi tabiat se gunah ki gula- mi meQ hain. Lekin Khuda i Qadir, jo ki mihrban o rahini hai, insan ko is haibatnak halat se bachakar apni asmani biidshahat ki miras inayat karta hai. Aur is liye, ki insan bihisht ki nek khushion ke waste taiyar hon, Allah unhen naya dil deta hai, ycine apni qudrat o fazl se un ke dilon ko badalta hai, ki we badi se nafrat karke, nek kamon men kamal khushi se mashgul rahen. Ab jana chahiye, ki yih tabdil aisi nahin, ki bar bar ek hi shakhs par wdiqa ho. Wuh to Ruh ul Quds ki tasir se jab ki waqa hoti hai, to dusri biir us ki zarurat nahin rahti. Jis tarah ki SAR I NAU PAIDA HONE MEN. 79j koi chiz jab ki paida hotj hai ; phir wuh chiz paidaish ki muh- taj nahin hoti, magar himayat o parwarish ki, taki usi hal mea sabit qadam rahe ; usi tarah gunahgar bhi phir paida hokar fazl i Ilahi c madad ka muhtaj hai, taki wuh neki o rasti meo afzaish kare. Is bye nihayat munasib hai, ki ham sab gun'ir o khud garazi chhorkar kamal khushi se Allah par bharosa rakhen ; kyunki Luka ke 11 bab, 9 — 13 ayaton merj yun likha hai. Mango, to turn ko diya ja- ega ; dhundho, to turn paoge ; khatkhatao, to tumhare live khola ja- ega ; kyunki Jo ](of mdngtd hai, letd hal; aur jo koi dhundhta hai, pata hai ; aur jo koi khatkhatata hai, us ke waste khola jata hai. Aur agar turn mey kisi bap se beta roti mange, to^kya wuh us ko patthar dega .'' aur agar machhli mange, to kya machhli ki jagah use samp dega ? ya agar wuh anda mange, to kya wuh use bichchhu dega.'* Pas agar turn, jo bure ho, apne larKon ko achchba inam de jante ho, to kitna ziyada tumhara asmani Bap apna Ru h ul Quds unhen, jo us se mangte hain, dega. Ai azizo, in baton par gaur karo. Kya hi ^hushi o tasalli ki baten hain, ki Khuda i bartar ham ko goya apna far- zand samajhkar hamari ihtiyaj ke muwariq, ham ko sab kuchh inayat karta hai. Ai hamare Bap, tera hi shukr o tanf ho hameshatak, Aimin. Age zahir o sabit ho chuka, ki admi apna dil apne hi kamon se ba- dal nahi'n sakta, magar yih kam Ruh ul Quds ki tasir se hai. Tau bhi jana chahiye, ki Injil i muqaddas ke mutabiq hamari najat ki tad- bir aisi nahin, ki ham susti o g-aflat men baithe rahen, yih guman karKe, ki hamare kamon se kuchh banta nahin ; is liye ao, gunah kar- en, aur apni jismdni khushian manawen. Hargiz nahin. Magar kisi ne wajib tarah se kaha hai, ki Ham sabhoa ko Allah kj tabidari men is qadr mihnat karni chaliiye, ki goya apni najat apne hi kamon par mauqiif jante hain ; halanki yih bhi yaq;n jante hain, ki basabab apni napaki Ke ham koi kam kar nahia sakte, ki jis se yih barakat i mazkur, yane najat h^sil ho. Aur yih bhi, ki ham par mihnat karna farzhai, agarchi us mihnat se najat basil nahin hoti, kuchh taajjub ka rauqam nahin, kyunki aksar amiirat i dunyawi aise hi hain, ki Khuda ba- wasile admi ki koshishon ke unhen saranjam karta hvii; par tau bhi bagair us ki barakat o fazl ke insan ki koshishon se kuchh faida nahin hota. Maslan, kis^n bari mihnat karke bij bota, sinchta, aur har tarah ki khabardari karta, goya ki usi ki koshish se %vuh bij ugta, aur phal bhi lata ; lekin us ke dil men yih bat muqarrar hai, ki phal dena Allah hi ki mihrbani o qudrat par mauquf hai. Aur phir biidshah o umra har ek sarzamin ke apr.e apne shahron ko chaukidar o pasbanoa se hifa- zat karwate hain. Par haqiqatan un ka nigahban Khuda hai ; kyun- ki jab tak wuh nigahbani na kare, to chaukidar o pasbanon se kya hoga "r jaisa ki 127 Zabur men likha hai, " Jab ki Khudawand ghar na bana- we, to un ki mihnat, jo use banate hain, zaya hai; agar Khudawand hi shahr ka nigahban na hota, to pasban ki hoshyari abas hai." Isi tarah bhi banisbat i najat aur dil ki nai paidaish ke, yih kam bilkull ^huda ki mihrbani o qudrat se hai ; tau bhi is amr men sust o gatil ho baithna mahz nadani o gumrahi hai : goya kisan kahe, ki Main bij ko uga nahin saktd ; mujh men aisi qudrat nahin, ki phal ko pai- da kariin ; to main bij na boiing^, magar saya men baithkar aram 80 SAR T NA.U PAIDA HONE MEN. karungd ; Allah cbahe, mujhe phal de, ya na de ; us ko ikhtiyar hai. Yih kya hi bewaqufi hai ? Lekin, afsos, afsos, yih thik un ki masal hai, jo ki basabab lacharf ke apne l\o mazur samajhkar gandh ki halat men beparwa baithe rahte hain. Magar puchh^ jaega, l\i insan apni najat ke live kya kar sakta hai ~f Jawab yih, ki ^huda ke kalim ko parhe, aur apne gunahon par gaur kare, aur un se baz ake rat din dua mangta rahe, ki Kuh ul Qads us par Dazil ho. Farz kiya, ki jis tarah yih kam un se baja lae jate haia, Ki jiu par yih tabdil waqa hui, isi tarah us se, ki jis ka dil badla na ho, na ho sakega. Tau bhi yaqin hai, ki Allah i mihrban aise shiuasta dil ki duaon ko qabvil karke ap- ne kamal fa^l o qudrat se use madad bakhshega. Baib?.l i muqaddas men likha hai, ki Wuh maidan kl ghas ko ar^^ta karta hai, aur bhi qism qism ke janwar usi ki mihrbani o qudrat se kh^te aur pite hain ; to filhaqiqat aise garib dil gunahgar ki, jo apni tabahi o kharabi ke bais sharminda hokar Khuda se panah chahtd hai, sunega. Pas sabit hiia, ki gunahgar basabab apni Jadiari o kbardbi ke apni najat ke mua- male men koshish o n ihnat isarne se maziir nahiij. Kya bimar yun guftagii karta hai, ki Main apne tain changa nahin kar sakta, is liye dawa na phinga ? Hargiz nahin. Aisi baton se na sirf apni bewa- qufi zahir karna, balki apni jan ko bhi khatre men dalna hai. Isi ta- rah gunahgar gafil ho\ar apni jan halaKat men dUta hai ; kyiinki wa- jib hai, ki aisa sang dil badzat Khuda ke gazab men para rahe. Ai parhnewfile, agar teri halat yih hai, to Allah ka kalam sun : Ai sonewale, jag, aur murdoy men se nikal, to Masih tujh ko roshan karega. So ai azi'z, uth ke Khudawand Tsa Masih ki taraf ruju ho ; kyunixi bachanewala aur barhaqq wuhi hai ; aur tamam gunahg^ron ko pukarta hai, (dekho Mati ke II bab, 28, 29, 30 ayaton men), Ai sab mihnati o zerbar logo, mere pas ao, ki main turn Ko aram dunga. Merajiia apne upar le lo, aur mujh se sikho ; Kyunki main hahm o dil se garib bun : to turn apni janoa ka aram paoge. III. Ab tisri bfAt par gaur karen, yane kis tarah ham ko inaldm ho- we, ki hamphir paidi hue hain, yd nahfn P Dekho, Khudawand I'sa Masih ne Mati ke 16 bab, 24 ayat men farm^ya hai, Agar koi mere pichhe aya chahta hai, to apna inkar kare, aur apni salib uthawe. Aur Luqa ke 14 bab, 27 ayat meo hai, Jo koi apni salib na uthawe, aur meri pairawi na kare, wuh mera sh%ird nahin ho sakta hai. Pas, in ayaton ke mutabiq nae janam ka ek nishan yih hai, ki ham apna inkar karen, aur apni salib utakar Khud*dwand ki pairawi karen. Aur jo ki yun karta hai, to us makkar se, jo l^i faqat ndm men Masihi hai, ba- hut tafawat rakhta hai ; kyunki apne iman ka iqrar karke, jahan sha- rir log us par hanste, ya Khudawand ka nam haqir jante hain, wuh sharminda nahin hota • magar apni jismani Jthwahishon ko, ki jo use Khuda ki ruhani khidmat se rokti hain, inkar karke apne ko, be riya- k^ri ke, Allah ke supurd karta hai ; balki is men bhi bari mihnat kar- ta hai, ki ba madad i Ilahi apne tamam w^ajibat ada kare. Chunan- chi un imamdaron ki chal par nazar karo, jo ki khass Khudawand ke waqt i zahur men iman l^e ; ki jab Yahudi Khudawand ko haqir jankar us ko satate the, kyiinkar unhorj ne apna iman zahir karke apna SAR I NAU PAIDA HONE MEN. 81 ghar bar, mal asbab, yar dost, sab kuchb cbhor diya, aur bari kbusbi se Khudawand ki khidmat ko ikhtiyar kiy^ ; kis liye, ki we durust guman karte the, ki aise badz^ton ko chhornd, balki un ki hiqarat hasil karna us se bahut bihtar hai, ki ham khauf i Khuda ko tark kar- ke us ke gazab men paren. Phir yih bhi jana chahiye, ki jo koi Khudawand par dil se iman la- kar phir paida hiia hai, aisa shakhs kafir o badzaton men apna iraan kuchh der tak na chhipa sakega. Hargiz nahin. Jis tarah ki ham apne aziz rishtadaron ko piy^r karte, aur us piyar ke zahir karne men hargiz sharminda nahin bote, aise hi imandar ^dmi Khudawand I'sa Masih ko goya apna bhai samajhkar, aur nihayat piyara jankar, har- giz us ke nam se sharminda na hoga. Barl^hilaf is ke jis tarah ki koi hamare bhai ki bad^oi o beizzati kare, to hamara dil is bat par garm hota hai, waisd hi wuh admi, ki jis ka dil tabdil ho, un ke bich men, jo ki Khudawand ko haqfr j nte, aur us ki badgoi karte bain, us ki mahabbat se garm dil hokar kharaosh na rah sakega. Hargiz nahin. Wuh to shdd o khush hokar apna iman aur us mahabbat ko jald zahir kareg^ ; kis liye, ki us ko yaqin i kamil hai, ki Khudawand hamare waste miia, aur mujhe is zindagi men us ki salib se bahut ta- salli o taskin hasil hiii, aur akhir hayat i abadi basil hogi. Maio us ki tarif o shukrguzari men hargiz khamosh na rahkar, bari khushi o mahabbat se mashgiil rahunga. Han, agarchi mujhe, mere imam ke sabab, ma bap, aur ghar bar, sab kuchh, chhorna pare, balki un ke satane aur iza dene se mujh ko bahut taklif ho, tau bhi khush ra- hiinga, Khuda ke pak khadimon, yane Piilus o Silas ki manind, jo ki qaid men rdt ko git gate, aur Allah ka shukr bhi ada karte the ; aur phir Yuhanna o Yaqiib ki manind hunga, ki jinhon ne bahut mar kha- ke Khuda ka shukrkiya, ki we Khudawand ke nam ke waste dukh uthane ke laiq gine jate the. Pas, ai aziz parhnewale, bakhubi jana chahiye, ki sachche imandaron ke dil par iman ki tasir yun hi hai. Aur we log, jo ki sharm ke sabab se Masih ka iqrar nahin karte, kisi tarah us ki badshahat mcQ dakhil na honge ; kyiinki Liiqa ke 9 bab, 26 ^yat men likha hai, Jo koi mujh se aur raeri baton se sharminda howe, us se admi ka beta bhi jab apne, aur bap, aur muqaddas firish- ton ke jalal ke sathawega, sharminda hoga. So ai bhai, bhiil mat kar. Bahut log ba sabab dar aur sharm ke apna iman poshida rai\hte hain ; lekin isi se saf roshan hai, ki un ka iman durust nahin. Jo du- rust hota, to we hargiz sharminda na bote. Aur agar tera iman tu- jhe itni himmat na de, ki tii admion ke dar ko tark karke Khudawand ka shagird bane, to tera im^n durust nahin ; kyunki sachche iman ka ek nishan i sachcha yihi hai, ki us ka lanewala admion se sharminda nahin hota. Par koi kahe, ki Main sharminda nahin hota ; to kya is se sdbit hiia, ki mera dil badal gaya, aur mera iman durust hai ? Jawdb yih, ki jo wuh kisi lalach, yi garur, ya aur kisi badkhwahish se apna iman zahir kare, to us zahir karne se us ko kuchh fdida na ho- gi, kyunki Khuda i barhaqq, jo ki ahm o dand hai, aise kam ko niha- yat nafrati jdnta hai, aur apne paiv kalam men farmlta hai, ki tamara jhuthe makkar sare badkaron ke sdth apna hissa jahannam men p^- wenge. So jdno turn, ki faqat wuh shakhs, jo dil ki halimi o Khuda 82 SAR I NAU PAIDA HONE MEN. ki mahabbat se imdn lakar usi iman ko zdhir karta hai, Allah k^ pa- sandida hoga. Dusri aUmat nai paidaish ki yih hai, yane Ruh tl Quds ki gawahi ; jaisa ki Rumion ke 8 bab, 16 ayat meo hai : Ruh ap hamari ruh ke liye gawihi deti hai, ki ham Khuda ke farzand hain. Pas is ke yih mane nahm, ki Ruh ul Quds buland avvaz se pukarke gawahi de ; hargiz nahin. Magar us ka matlab yih hai, ki Ruh ul Quds un nek phalon ko, jo ki kalam i muqaddas men Ruh ke phal kahlate hain, ham men paida karta hai. Aur wuh phal yih hain, (dekho Galation ke 5 hih, 22, 23 ayat men,) mahabbat, khushwaqti, salamati, burdbari, mihrbani, neki, imandari, raulaimi, parhezgari ; koi shariat aison ke barkhilaf nahin. Pas, jis tarah ki ham aur logon ko un ke kamoo se pahchante hain, so usi tarah apnehi dil ki halat ko us ki adatoQ. se dar- yaft kar sakte hain. Maslan, in ayaton men marqum hai, ki Ruh ka ek phal mahabbat hai. Yane jis ka dil tabdil hiia, wuh zarur Khuda se mahabbat rakhega ; aur balki sab admion ko bhi piyar Aarega ; kyiin- ki we gunahgar hoke najat ke muhtaj hain, aur Khudawand fsa Masih par iman lane ke bagair we hameshe ke azab men parenge. Yih jan kar wuh admi, ki jis kd dil tabdil hua, us mahaljbat ke biiis un ko us buri halat se bachane ke liye sargarm hokar bahut mihnat o koshish karega. Pas, jo shakhs ki apni haqiqi halat ko daryaft karna chahe, to apne dil se yun sawal kare : Kya yih mahabbat ham men pai jati hai, ki nahin } Agar yih mahabbat kisi men maujud ho, to zariir is se zahir hoga, ki wuh shaikhs Khudd ka kalam, vane injil ke parhne se ki jis men us ki sifaten khiib rosh an hain, khush o khurram hoga. Alawa is ke us ke dil men yih bara irada bhi maujud hoga, ki main Allah i bartar ki manind gunahon se mubarra hokar kamil baniin, jai- sa ki Mat. ke 5 bab, 48 ayat men hukm hai, ki Turn kamil ho, jaisa ki tumhara Bap, jo asman par hai, kamil hai. So chahiye ki ham chashm i insaf se apne dil ki halat par gaur karen ; to asani se ma- lum hoga, ki yih phal ham men paya jata hai, ya nahin. Phir Ruh ul Quds ka dusrd phal salamati hai, yane dil ki ^siidagi o tasall), jo ki nai paidaish men basil hoti hai. Naj paidaish se pesh- tar admi ko bahut si ghabrahaten o dar ; par bad us ke aram o tasal- li dil men maujud hoti hai ; is liye chahiye ki ham sab apne apne hai par khiyal karen ; tab to asani se mahim hoga, ki yih barkat hameu hasil hui, ya nahin ; yane nai paidaish. So kya hi munasib o bihtar hai, ki ham apni halat par ap hi g^ur karnewale hon ; kyunki we, jo befikr hain, bhul men parke ap ko hal^k karte hain. Ai parhnewalo, kya tum befikr o beparwa hokar halakat ki rah par chalte ho } Aisa na howe. Bihtar to yih hai, ki tum apne hai par be tarafdari ke ins^f se socho, taki apni kamzorion aur tabiat ki buraion se khabardar ho- kar turn apne ko madad i Ilahi ke muhtaj samjho, aur Allah par bha- rosa rakho. Tab to is ummed se tumhen nihayat khushi o tasalli basil hogi, yane ki jis ne hamare dil ko badal dala, so hi hamare badan ko goya apne rahne ka ghar samajhkar ham men rahega, aur zariir waqt i akhir ham ko apni badshahat i asmani men ddkhil karega. Bas, iipar ke baydn se yih tin natije nikalte hain. SAR I NAU PAIDA HONE MEN. 83 1 . Ruh ul Quds Khudd hai ; kyiinki gunahgaroQ ka dil phir paidd kar- na aisa mushkil hai, ki faqat qudrat i Ilahi se waqii men ata hai. So jab ki yih kam, yang nai paidaish. Ruh ul Quds ke fazl se hoti hai, to us ke Khudd hone men shakk nahin. Aur jo log ki us se inkar kar- ke us ki beizzati karte hain, so halak honge : jaisa ki Marqas ke 3 bab, 29 ayat men hkha hai, hi Jo koi Ruh ul Quds ki zidd merj kafir thahare, us ki muafi abad tak na hogi, balki wuh azdb i abadi kl saza uthawegd. Ai aziz parhnewalo, apni besh qimat jan ko halak at meo na dalo ; balld Ruh ul Quds ki Uluhiyat ko qabiil karke us ki minnat karo, taki us ki tasir se tumhare dil tabdil hokar pak hon. 2. Zahir hua, ki bihisht nihdyat pdk maqdn^ hai, ki jis meo gunah- gir dakhil hone ke laiq nahin. Agar wuh laiq hota, to phir paidd bona kya zarur tha ? Lekin is liye ki wahan napak chiz ko dakhl nahm, Khudawand dp farmdta hai, Agar koi phir paida na howe, to wuh Khudd ki badshdhat ko dekh nahio sakta. Hdn, bar ek qaum ki aql is bat par qail hai, ki napak Allah ke huzur na rahne pawega. Bhala, is ka kya zikr hai, ki bihisht aisa napak maqam ho, ki jis men buri khwahishen o bad irade pure ho saken ! Lekin mutabiq mazhab i Hunud o ahl i Islam ke, bihisht ek shahwat khana hai, ki jis men na- pak o shahwat parast apni khwahishon ko piira karen. Afsos, afsos hai ! Aur isi bhiil se ye donon mazhab galat thaharte hain. Pas, un sabhon se hamari iltiraas yih hai, ki aise nalaiq mazhab par bha- rosa na rakhen, par unhen ehhorkar hamare Khudawand se ruju hon, jo ki tumhare gunahon ko muaf karke ba wasile Ruh ul Quds ke tumhari buri adaton ko bhi diir karega. 3. A'dmt Ico mundsib naMn, ki apne kdmon par hharosd rakhe, yd faMir kare, goya ki wuh ap apne dil ko badal sakta hai. Hargiz nahin. Yih tabdili sirf Ruh ul Quds ki tasir se hai, aur usi ka shukr o tarif karna wajib hai. So bara afsos hai, ki aksar log apne kamon par magrur hokar, apne dil se yun guftagu karte hain : Main ne is qadr Allah ka ndm liya ; main ne panchon waqt namaz parhi ; main ne itne riipae khairat men diye ; main to Allah ki nazar mea bahut nek bun. Par afsos hai, ki yih log apne dil ki haqiqi khaslaton se nawaqif hokar basabab guriir ke apne ko halak karte hain ; jaisd ki Khuda ke kaldm men likha hai, ki halakat se pahle takabbur, aur zawal se age dil kd gurur hai. Han, aise log to zarur dozakh men dale jaenge ; kyunki Allah ke nazdCk gurur nihdyat nafrati chiz hai, jaisd ki phir us ke ka- lara, yane khatt i Yaqiib ke 4 bab, 6 dyat men hai, ki Khudd raagriir- on se muqdbala karta, par garibon ko fazl bakhshta hai. Pas, chahiye ki ham sab apne dil se ajiz o farotan hokar, apne tain be takalluf o riya ke Alldh ke supurd karen ; aur jo kuchh neki yd pakizagi ham men maujud ho, us ke waste Alldh kd shukr bajd Idwen ; kyunki bakhshnewdld wuhi hai. Amin. 84 TAQADDUS Kf BABAT. XIII. TAQADDUS KT Bi^BAT. Rev. J. H. Budden ki' tasni'f. Taqaddus kipairaui karo ; us hag.air koi Khuddwand ko na dekhegd. — Ibr. 12; 14. Inba'n ki ruhani halat is zindagi men aisi hai, jaise koi shakhs, jism ke haqq men nihayat bimar, balki jankandani ke alam men pard ho ; aur hakim ke taur par mazhab ; aur din ka kam yih hai, ki is bimar adhmua ko bhala changa aur bahal kar rakhe ; aur jis tarah kachche tabib aur nim hakim, jo bimar ke marz se kuchh waqif nahin, aur ilm i tib kuchh nahin rakhte, tau bhi sihat bakhshne ka wada karte, is dunya men bakasrat milte hain, is hi tarah bahut jhuthe aur naqis din bhi is jahan men phail gae hain, jo " t^huda ki bint i qaum ke ghao ko yih kahke zahir meQ changa karte hain, ki Salamati, salamati, jab ki salamati nahin hai :" aur jis tarah sachche aur pakke hakim ka dastur yih hai, ki pahle hi pahal bimari ki asl aur jar ko daryaft karke pakar lewe, aur kisu na kisu dhab se dafa kare, us hi tarah sachche din ka bhi khass nishan yih zarur hoga, ki taba i insan ke ruhani marz ^^ j^r» y^ne gunah ko ukhare, aur sab se pahle us ke nest karne ke liye tash^his farmawe. Chunanchi ham apne paktarin iman men dekhte hain, ki pahle to amali gunahon ke aur un ki tasiron ke nest Karne ke liye wuh hamare Khudawand Tsa Masih ke kafara ko muqarrar karta hai, jo ek aisi hai- rat afza aur hikmat amez tadbir hai, ki jo koi us par iman lane se us ko qabul karta hai, zarur us ke sare amali gunah jitne hiie hon, ek lakht muaf ho jate hain. Lekin is par to qanaat nahin karta hai, bal- ki age barhke yih tajwiz bhi karta hai, ki wuh kharab aur gunah alu- da tabiat ko, jo bizzatihi harek insan rakhta hai, nae sir se paida kare, jab tak ki gunah ka harek nam o nishan bilkull nest na ho jae. Kyun- ki jab tak yih buri tabiat bahal rahe, to faqat guzre gunahon ki muafi se kya hdsil ? Age ki tarah is hi jar se beshumar gunah phirbarhen- ge. Alawa is ke hamari ayat se yih bhi khabar milti hai, ki aisi tabiat ke sath koi Khudawand ko na dekhega. So is waqt ham is bat ka charcha karte hain ; aur Khuda apna fazl bakhshe taki is ke wasile se hamare sust dil usk^e jaen. Amin. I. Is charcha ki tartib mee pahli bat yih hai, ki taqaddus ke kya mane hain } TAQADDUS KV BABAT. 85 II. Dusri b^t, ki insin us ko kis tarah hdsil kar sakta hai. III. Tisri bat, ki us ke hasil na karne se kya natija niklega. • I. Pas, taqaddus se kya murad hai ? Is lafz ki asl quds hai, aur quds ke mane ash' pakizagi, yane wuh, jo har tarah ki napaki aur gunah se bahut diir hai : chunanchi Khuda ki Rub, Ruhul Quds kahlati hai. Is se ek ism i sifat nikalta, yaneQaddus, jis ke mane wuh, jo yih quds apni zat men rakhta hai : chunanchi pak firishte Khuda ke huziir men tan'f karte hue yih pukarte haiy, hi " Quddus, quddiis, quddus, Khu- dawand Khudci, zabit ul kull, jo tha, aur jo hai, aur jo ^newaU hai.'* Phir siwa is ke ek aur lafz hai, yane muqaddas, jis ke mane pak kiya gaya hai ; yane, wuh jo bizzatihi pak nahfn hai, par kisi wasile se pak kiya gaya ho : mislan, kisan jo gunah ke sabab se napak hua, par Khu- da ke fazl se, aur iman lane se pak ho jata hai, tad wuh muqaddas ban- ta hai. Phir is halat ka ek nam yane yihi lafz taqaddus hai ; so us se kya murad hai, yane wuh us shakhs ki halat ka nam hai, jo pak kiya gaya ho. Quds ke mane wuh pakizagi, jo asli hai, mislan Khuda ki ; taqaddus, wuh pakizagi, jo paida hui, mislan insan ki. Par agar ham is maktub ke musannif ke mutabiq Miisa ki shariat par zarra gaur karen, to yih bat aur roshan ho jaegi ; kyunki us meft is taqaddus ka zikr aksar kiya jata hai. Ham parhte bain, ki wuh mas- kan, jis men Khuda ki bandagi ki jati thi, aur we kahin, jo bandagi kar- te the, aur qurbangah aur bartan bhi sab muqaddas the. Musa ne hukm farmaya, ki fulane rasm bajalane se yih sab chizen muqaddas ki jaea ; aur ki muqaddas hone ke bad we faqat is hi kam, yane Khuda ki khidmat aur bandagi men kharch howe|i- So is ki asli matlab yih hai, ki we admi aur we chizen, jo ^huda ki khidmat par muqarrar hon, sare aur kdmon dunyawi aur jismani se alag ki jaen, taki faqat !^huda ki J^hidmat men istiamal ki jaen ; aur is tarah we muqaddas ban gain. Pas, yih sab jismani baten, jo Musa ki shariat men thahrai gai thin, Masihi zamane men riihani taur par samjha chahiye. Chunanchi Pat- thras ke pahle khatt men hkha hai, ki ahl i Masih " kahinoij ki muqad- das jamaat ho jate, taki riihani qurbaniau, jo Tsa Masih ke waste se Khuda ko pasand hain, guzranen." Phir Timtaus ke dusre khatt men likhd hai, ki " Agar koi apne tain zalil istiamal se saf pak kare, to wuh hurmat ka bartan aur mumtlz, aur Khudawand ke pas aziz, aur harek achchhe masraf ke liye muhaiya hoga." So in baton se saf zahir hai, ki kamil Masihi taqaddus ke aslf mane yih hain, ki jis tarah shariat ke waqt koi bartan, ya jagah, ya admi, dunyawi aur jismani kamog se alag kiya gaya, taki ^huda hi ki khidmat men kharch ho, usi tarah Masihi zamane mcQ, imandar shakhs apne tain dunyawi garazon, aur jismani khwahishon se alag karke ruhani qurbangah par tasadduq kare, taki faqat Khuda hi ki ^^hidraat men masrilf ho. Chunanchi Pubis rasiil RumioQ ke maktub men kahta hai, ki " Pas, ai bhaio, main Khuda ki rahmaton ka wasta deke tum se iltimas karta hiirj, ki tum apne bada-- non ko Khuda par taqdis karo, taki qurban i zinda o muqaddas o pa- sandida ho, ki yih tumhdri jani khidmat hai." Lekin is muqaddame men ek aur bat ka zikr chahiye ; yane, ki pu- rine ahd men koi bartan, bajuz muqarrar hu€ hukm ke mutabiq, pak o H ^6 TAQADDUS Kf BABAT. muqaddas nahin ho sakta tha. Agar koi is bat ki jurat kare, ki kisi dusre taur par kisi chiz ko muqaddas thaharawe, aur maskan ke kam men Idwe, to wuh namanziir hota, aur siwa is ke maurid i gazab tha- harta. Chunanchi Ahbar ke 10 bab mea likha hai, ki " Nadab aur Abihu donon bete Harun ke, harek ne un se apne udsoz liye, aur us men ag bharke us par bakhiir dala, aur ek ajnabi ag, jis ka Khuda- wand ne un ko amr na kiya tha, riibarii Khudawand ke guzrani. Tab ag Khudawand ke huziir se nikh', aur un donon ko kha gai, aur we Khudawand ke samhne mar gae." Is tarah bhi, Masihi ahd merj ek rah thahrai gai hai, ki jis se insan ruhani qurbani guzranne ke liye Khuda ke pas jaen ; yane, Tsa Masih ke wasile se, jis ne kaha hai, ki "Mail} rah hun," " koi Bap ke pas nahin ja sakta hai, magar mere wasile se." So k<(mil taqaddus ki khassiyat yih hai, ki I'sa Masih par iman lane ki rah se howe, " jo hamare liye Kbuda se hikmat, aur sa- daqat, aur taqaddus, aur azadagi hai." Pas in baton se malum hot4, ki agar koi Khuda ki muqarrar ki hui rah ko tark karke kisi dusrirah se apne tain Khuda par taqdis kare, to wuh hargiz manziir nahin ho sakta. Gharaz, ki yih taqaddus imandaron ki ek khassiyat hai, jo Khuda ke fazl se dil men paida hoti hai, aur amal men nazar ati. Jis waqt ki fikrmand gunahgar, Tsa Masih par iman lane se, apne gunahon ki muafi hasil karke apne dil men arara o tasalli pata hai, aur yih bhi dekhtd hai, ki yih sab fazl I'sa Masih ki mahabbat se inayat hua hai, to us ke dil men is hi tarah ki mahahbat bhi piida hoti hai, aur wuh nihayat arzumand ho jata hai, ki kisi tarah se apnf mahabbat zahir kare. Chunanchi jis tarah ki Tsa Masih ne us ki khatir apni jan de di, us tarah wuh Tsa Masih ki khatir apni jan de dene par taiyar hai : aur haqiqat men wuh ek ruhani taur par aisa hi to isarta hai ; " Kyiinki Masih ki mahabbat us ko khainchti hai ; ki wuh yih samjha, ki jab ek sab ke w^ste miia, to sab murdathahare : aur wuh sab ke waste miia, t^ki jo jlte hain, so na apne liye, balki us ke liye, jo un ke liye miia aur phir utha, age chalke jien." 2 Karantioij ka 5 bab, 14 ayat. Phir " wuh apna nahin hai, kyunki wuh qimat se mol hya gaya hai ; pas apne tan se aur apne man se, jo Khuda ke hain, wuh Khuda ki taqdis karta hai." I Karantion ka 6 bab, 20 dyat. Muwafiq is ke aise kamil muqaddas ki garaz yih hai, ki apni harek bat se aur bar kam se Khuda ka jalal zahir kare. Us ke amal ki nok jhonk to yihi hai ; us ke sare ^fl;iiyal aur harek khwahish is hi bat par mutawajjih hoti hain- "Zindagi us ke hye Masih hai." Balihaz is ke us ka harek kam muqaddas hota, goya ek ruhani qurbani hai, jo Khuda ko manziir aur pasandida hai. Balki jo gairon ke haqq men taqaddus se khali ho, us ke haqq men us ki garaz ki badaulat muqad- das ho jata. Kya muzayaqa ki wuh pas-t halat men ho, ya kamine ashgal meo mustaid rahe } Ek hi bat hai, ki wuh muqarrab firishta ka kam kare, ya qaidi ke taur par sarakon men raihnat uthawe ; kyiin- ki " khate pile sab kuchh karte hiie, wuh sab kuchh Khuda ka jalal zahir karne ke liye kart^ hai." TAQADDUS Kf BAB AT. 87 II. Pas, taqaddus ka bayan ho chuka ; aur ab dusri bdtyihhai, ki in- sdn taqaddus i mazkiir ko kis tarah hasil kar sakta hai. Hamari ayat me^ likha hai, ki us ki pairaui karo ; ki jis se yih daU- lat ki jati hai, pahle, ki bagair pairaui kiye wuh hasil nahin ho sakti ; aur diisre, ki pairaui karne se wuh zarur h^sil hogi ; warna, to yih ba- ten ek tarah ka tanz hotm, jaise ki koi kisi langre se kahe, ki Uth, aur mere sath chal, to main kuchh kuchh dunga, jis hai ki wuh chal nahin sakta hai, aur aisi bat to shan i Khuda se bahut baid hoti. Lekin pairaui karne men shayad ek bhari matlab poshi'da hai, jis ka kholna ham ko lazim hai. So ab ham tahqiq karte hain, ki pai- raui karne men kaun kaun si baten milti hain.. Aur Pahh, taqaddus ke pairau men zarilr yih bat hogi, ki wuh apne tain is taqaddus se khali janeg^, kyunki agar wuh abtak muqaddas ho chuka, to kis w^ste taqaddus ki pairaui karta hai? Aur haqiqat men vih insan ki asli halat hai. Kaun aisa shakhs hai, jo ap se apni marzi ko tark karke Khuda ki marzi par chalta hai ? Barkhilaf is ke har koi jab tak ki Khuda ke fazl se us ka dil nae sir se paida na ho, faqat apni hi marzi par chalta hai, balki yih bhi guman kartd hai, ki aisa kar- na wajibi hai. Dusri bat, ki taqaddus ke pairau ki samajh men us se khdli bona ek gazab hoga ; aur isi waste wuh us ki pairaui karta hai. Aur yih thik samajh hai ; kyvinki is men ki koi ^ihilqat taqaddus se khali ho, kaisi buraian railtin ! Aisa .shakhs goya Alqadir ko anguthd dikhlata hai. Jis waqt ki Khuda hukm farmatd hai, ki meri marzi par chalo, yih ja- wab men, shayad zuban se nahin, magar dil aur amal ke muhawara se kahta hai, ki Kya muzayaqa! main apni marzi par chalunga. Khuda Taala ko yih haqir janta hai. Jis waqt ki Khuda Taala kahta hai, ki meri marzi par chalne se tujh ko bara faida hoga, yih jawab deta hai, ki Nahin to, apni marzi par chalne se ziyada faida hoga ; aur yiin Khu- da Taala ki danai ya sachai ko haqir janta hai. Balki is men Qadir i Mutlaq ki qudrat ko bhi haqir janta hai ; kyunki yih guman karta hai, ki us hi se us ka haqq chhin lene men wuh besaza thaharega. " Kya insan Khuda ko lutega ?" Mai. 3 : 8. " Kya ham Khuda ko rashk khi- laya chahte hain? Kya ham us se qawitar hain t" 1 Kar. 10: 22. Albatta is men bara gazab hota. Chunanchi taqaddus ka pai- rau aisa bhi janta hai, aur khiyal karta, ki agar main is hi halat men mariin, to ky^ qiyamat tutegi ! Aur is live basar o chashm taqaddus ki pairaui karta hai. Tisri bat, jo taiib i taqaddus men zahir hogi, so yih hai, ki us ke ha- sil karne men apne taiij natawan aur nachar samjhega. Han, bawajii- de ki us ki pairaui kiya karta hai, balki us ki pairaui karne se bhi yih bat daryaft hogi. Shayad ibtida men us ne aisa khiyal nahin kiya, balki yih guman kiya, ki abhi to main apni tajwiz fcur kshish ke zor se muqaddas ban jaunga ; magar fauran yih malum hua, oi jis qadr wuh koshish kiya karta, usi qadr wuh maglab ho jata. Us ke dil ki napaki jo thi, so dil hi ke khilwat khana aur raandonm en poshida rahi ; par jis waqt ki wuh us ke nikalne ki koshish karta, to jhat afaioQ ke bach- chon ki manind charon taraf bakasrat uthti hai, aur us ki mihnat n^- ummed aur abas malum hoti. Par aisi halat meo zariir ek aur, yane «8 TAQADDUS KF BABAT. Chauthi bat, nazar awegi', ki is muqaddame men wuh apna il^j faqat Khuda hi ki qudrat, aur fazl aur marzi parmauquf janeg^. Sachhai. ki harek danyawi niamat ke liye ham Parwardigar,i alam ki marzi par mauquf hain ; agarchi asami apni zamin jote aur bowe, bagair barakat i Khuda ke kuchh phal nahiQ niklesa. Bawajiide ki bimar saikaron tadbiren kare, bina fazl i liahi ke kuchh nahin ban part^. Par kitna ziyada Ruh ki barik baton meij us ki madad zurur hai ! Alalkhusus aise muqaddame merj, ki jis meo insan ko apni khwahish aur tabiat ke barljihilaf barabar larai karni parti. Aisihalat meo insan kya kar sak- ta hai ? Kaun bagair madad i iJahi ke apni marzi ko tark kar gakta hai, taki dusre ki marzi par chale ? Yih bhi taqaddus ka pairau janta hai. Chunanchi apna sira muqaddama Khuda ke hawala karta hai, aur is hi sabab se us meo Panchwin bat pai jati hai, vane ki jo tadbiren aur wasilofl ko is mu- qaddame meg Khuda Taala thaharata hai, so khushi aur shukrguzari ke sath wuh qabul karta, aur kam men lata hai. Waste gunahon ki magfirat ke I'sa Masih ke kafare aur beshqimat lahu par piira bharosa rakhtd hai. Ruh ul Quds ki madad aur fazl ke liye us hi ke kam aur sifarish ka zikr karta hai. Dua mangne men mashgul rahta hai. Pak kitabon ka charcha aur gaur kart?i hai. Buzurg muqaddason ke, aur khass karke Khudawand Tsa Masih ke kamil namuna par bare shauq aur shafqat ke sath nit mulahaza kiya karta hai. Fazil imanddron se dosti aur suhbat ta maqdur apne rakhta hai. Gunahgaron ki mashwa- rat par nahirj chalta, ^ihatakaron ki rah par khara nahin rahta, thattha karnewalon ki majlis men nahio baithta. Harek bat se, jis ka zahir bad ho, dur rahta hai, taki Khuda, jo sulh ka b^ni hai, ^p hi us ko bil- kull pakiza kare, aur us ka sab kuchh, yane us ki ruh, aur nafs, aur ba- dan, hamare j^hudawand Tsa Masih ke ane tak, be ilzam mahfiiz rahe. Pas, is taqaddus ke basil karne ke liye yih panch baten, jin ka zikr upar hua, zurur hain ; yane pahli, ki ham apne tain bizzatihi taqaddus se khali janeQ ; dusri, ki ham yih halat ek bara gazab samjhen ; tisri, ki ham is kam men apni natawani aur nachari se waqif howen ; chauthi, ki ham apna ilaj Khuda ke fazl par mauquf janen ; aur panchwin, ki ham us hi ki tadbiren ko is muqaddame men dil o jan se qabul karefi, aur jidd o jihd karke kam men lawen. Haqiqat men taqaddus ki pairam karna yihi hai ; aur bilashakk agar koi is taur par us ki pairaui kare, to Khuda ka fazl us ko inayat hoga ; aur zurur akhir ko us ka mat- lab bar awega ; shayad ekaek nahin ; balki yaqin hai, ki aisa bara kam fauran tamam nahin ho jaega, lekin darja ba darja age barhke, aur taraqqi pata chala jaega. '* Agar wuh in baton par taammu) kare, aur unhlri ka ho rahe, to us ki taraqqi sabhon par zahir hogi," aur " wuh jo hai, so sad^qat men Khudawand ka munh dekhega ; aur jab wuh us ki surat par hokar jage, to wuh ser hoga." III. Tisrihdt, ki is taqaddus ke basil na karne se kya natlja niklega ; yane, jo hamari dyat meu likha hai, ki us bagair koi Khudawand ko na dekheg^ ; ham us k^ charcha karte hail}. Yih b^t to ham ko nahin malum, ki kyd muqaddas log jo Khudawand ko dekhenge, so jis tarah ki filhal ham jismanl ankhon se kisi par TAQA.DDUS KF BA'BAT. 89 nazar karte hain, dekh^nge, ki naWn. Is men to ek bari bhed hai ; kyiinki wuh, jo mahz aur khalis nih hai, jaisa ki Khuda, so kisi ki nazar men nahin &ti. Par Khuda ki qudrat se baid nahin hai, ki apne tain muqaddason ki ruh par aise taur se zahir kare, jo binai ke bara- bar howe ; aur Khuda ke kalam men saf khabar hai, ki isi tarah se muqaddas aur sharir donon adalat ke din us ko dekhenge. Magar is men shariron ko kuchh firhat ya nekbakhti nahin hogi ; aur galiban yih to is ayat ke mane howen. So ham bayan karte hain, ki yih kis wajh se hai, — Pahli, ki Khuda Taala ki mutbarrak zat aisi qudus hai, ki har tarah ki n^paki aur gunah se nihayat nafrat rakhti hai : apne rubarii men us ki barddsht nahin kar sakti. Is jahan men albatta Khudd Taala gunahgaron par bhi tars khata hai, aur un ko halak karne se baz rahta ; par yih to is bye hai, ki sh^yad we tauba karen, aur iman lane se muqaddas ban jaen. Lekin jis waqt ki qabiiliyat ka din guzar gaya, aur azmaish tamam hui, aur we hanoz farmanbardar na hue, tad yih mihrhani mauquf hogi. Khuda Taala ke dil men un ke liye kuchh tars bhi baqi na raheg^, aur na un ke dil mea ummed. Sad afsos, ki befikr gunahgar apni aqibat par gaur nahin karte I Dusri wajh, ki agar ham guman karen, ki Khuda Taald apni zat ki dushmani aur mukhalifat baz rakhe, aisa ki gunahgdr aur napdk rdh us ke huzur men khara hone pawe ; tau bhi wuh ap us quds ke huzur ki bardasht nahin kar sakta. Us quds ki raunaq ki jot se wuh ya to andha ho jata, ya us ki chamak se apni napaki aur makruh halat ko aise taur par dekhta, ki sharm aur ghin ke mare wuh marta. Aur yih bat tonafaqat khiini, aur zani, aur matwale, aur chor ke haqq men sach hai ; balki aksar admion ki babat bhi jo dekhne men nek hon, aur shayad apne tain sadiq, aar rastbaz, aur Khuda tars jante hain ; magar haqiqi taqaddus se khali hain. Mumkin to hai, ki dunya ke muamalon men we sachche thaharen ; jismani shahwaton se parhez karen ; insan ki mahabbat se mamur howen ; khairat aur sakhawat men mustaid rahen ; balki namaz aur bandagi men bhi nit hazir howen. Par Khuda ki haqiqj mahabbat un ke dil men nahin hai ; us ki marzi par we nahin chalte hain ; us ki sachchi farmanbardari nahin karte hain. Aison ke haqq men ham kahte, ki agar we Khuda ke huzur men khare hone pawen, to fauran un ki khud pasandi jati rahti ; un ki neki ke khiyal gaib hojate, aur we apne tain khud aise makruh aur ghinaune dekhte, jaise ki filhal Khuda un ko dekhtd hai. Aisi h^lat men kya jan baqi rahti .^ Ttsri wajh,k\ agar ham guman karen, ki na faqat Khuda un ki bardasht kare, balki we bhi us ki peikizagi ke pas rah saken, taubhi us men aur un men kuchh muwafiqat nahin hoti, aisa ki us ki taraf se un par fazl nazil nahin ho sakta ; aur agai- ho, to un men nahin sama sakta ; kyiinki un ke mel ki jagah kahin nahin hoti. Khuda aur gunahgar, yane wuh shakhs, jo haqiqi taqaddus se khali hai, dpas men zidd hairj. Aisi ruh, jo Khuda ki sachchi mahabbat se t^hali hai, ruhani taur par murda hai, aur murda nih zinda Khuda se kis tarah mul^q^t kar sake r A'sman men, jo nur aur zindagi se bhara hua hai, wuh goya H h 90 ASHA I RABBANr, YK FASAH I MASfHr. ek kala bej^n aur gair shaffaf pinda hota, ki jis par sari bihisht ki roshni kuchh asar nahin karti. Chautht wajh, ki aisi ruh, jo taqaddus se khali bo, agarchi Kbud^ ke huzur mea howe, taubhi asman ke ashgdl aur khushi ke qabil nabin hotf. Un ki asl aur matlab yib bai, ki Kbuda ki marzi puri howe. Waban to mahz a qli khushi pai nabmjati ; koi khilqat kisi qadr aqil, yd ahm, ya roshan taba kyun nabo, bagair taqaddus ke wabao ek haulnak khilqat nazar ati, aur asmani karaon ke bye kuchh byaqat nahin rakhti. Khuda ki marzi puri karnd, is kam men khushi pana, aur is sabab se us me^ ^hushi pdna, ki yihi to Khudd ki marzi hai ; aise kam meo abl i dsm^n mashgul aur garq bote. Lekin wub, jis ki khaslat apni marzi par chalne ki ban gai, kyunkar aise ajnabi aur mukbdhf k^mon men khushi pa sakta } Pdnchwtn luajh, ki aisi napak rub pak abl i asman se bhi mel nahin rakhti ; aur is bye us ko asman men bone se kuchh farhat nahin hoti. Jis tarah ki koi piicb, aur najis aur bhayanak khilqat hamari nazar men ghinauni aur haibatnak bai, usi tarah napak rub asman ki pak jamdat kf nazar meu nafrati aur makrub hoti. Kya aisa shakhs un ka samhna kar sakega ? Ya sare muqaddason o firishton ki munsifl haqir janega .^ Isjahanmento yib mumkin hai, ki fasid o khuni tanha jangal men bhag jde, aur waban se intiqam ke bye nekon ki rifaqat par, ki jis ne usko apni god men se ^harij kar diyd ho, apni hiq^rat aur adawat ki awaz buland kare. Par asmdn men to yib kya imkan hai \ Waban unbi'n ki biqarat se wub bilkull shikasta ^hatiri, mayusi men dubaya jata. Kyunki likha hai, ki akhir ko sharir zamin ki kbdk mea se ruswai aur nafrat i abadi ke bye jag uthenge. Hasil i kalam, ki din i Mdsihi ki khubi aur fazilat yib bai, ki us ke ru se Khuda Taala mutlaq quddiis bai, us ki shariat quddiis, us ki bihisht quddiis ; aur ki abl i Masih ka farz aur nekbakhti yib, ki dil o jan se taqaddus ki paraui karen, jis bagair koi Khudawand ko na dekhega. XIV. 4SHA I RABBANr, YA FASAH I MASrHF. Rev. J. Wilson ki' tasni^f. Turn purdne khamir ko hikdl phenko, tdki turn tdzt lu'ihano ; kyunki turn bekhamfr ho ; is liye ki hamctrd bin Fasah, yane Masi'h hamdre liye qurhdn kiyd gayd hai. — 1 Kar. 5 ; 7. Ahl i Maslh jo us waqt Karinth men rahte the, aksar naumurid the, aur Masihion ki halat aur huquq se kam ^Y^qif the. Is liye baz dastur i ASHA I RABBANf, YA FASAH I MASfHr. 9) bemauqa un ki lialisiya men dakhil hue. Bazon ne guman kiya, ki apas men wajib hai, ki bhai log sab chizen sharakat meo rakhen. Ek shakhs us saho men yahan tak barba, ki apne bap ki jorii ko lekar apni thaharai, aur guman kiya, k^ Injil ke ni se yih I'saion ka ain baqq hai. Jab yih hal Pulus ko malum hiia, us ne kamal koshish se un ko jatiya, ki yih ain shararat hai, aur Injil ki har ek bat ke khilaf. Us ne farmaya, ki Us shakhs ko zurur kalisiya se kharij karna, jab tak us ki chal se malum howe, ki wuh us harakat kf badi se agah hua, aur us se khub pachhtaya ho ; aur unhen chitaya, ki " Thora sa khamir sari lui ko khamir karta hai; '' yane, agar thori si shararat ya bad maashi tumhare darmiyan jagah pawe, aur mazur jani^jawe, to tumhare tari- qa ko bigaregi, aur tumhare dlni iqrar ko batil aur befaida karegi. Phir un ko jat^ya, ki " Purane khamir ko nikal phenken, taki tdzi lui banen; is liye ki Mudih, jo mi kixfasah hai, un ke liye qurb-in kiya ga- ya." Is meo Yahudion k; i:k id i azim ka ishara hai. Mufid hoga, ki us id ke ahwal par zara ^aur karen ; to Fasah i Masihi, yane Asha i Rabbani ke hal aur haqiqat ko achchhi tarah se samjhe. Musa ke age, jab bani Israil upar do sau baras ke Misr ki sakht asirj men rahe the, Khuda ne un ki sakht mihnaton par nazar kl, aur un ke gam aur ah bharne par kan dhara, aur un ki rihai ki tadblr thaharai. Us kar i azim ke izhar aur yaddasht ke liye us ne Firaun aur Misrion par kai ajib majare aur balaen nazil kin. Har chand ki Firaun ne dekha, aur un . se nih^yat harj uthaya, tau bhi hirs aur takabburi ne us ke dil ko sakht kiya. Bani Israil isi mihnaton se us ko nafa bara tha, aur us ne un ko jane na diya. Akhiran Khuda ne Musa ko farmaya, ki " Israil ke sare guroh se kah, ki Is mahine ke daswen din har ek shakhs apne bap ke ghai^ne ke waste ek barra, ghar pichhe ek barra, apne liye lewe : — Tumhara barra be aib chahiye, nar aur ek salah ho Aur turn use is mahine ki chaudahwin. tak rakh chhoriyo : aur Israilion ke firqe ki sari jamaat, darmiyan zawal aur garub ke, use zabh kare. Aur we lahii ko leweo, aur un gharoji men jahan we use kh^wen, us ke darwaze ki dahni aur bain aur upar ki chaukhat par chhirakeQ. Aur we usi rat ko us gosht ko bhuaa hiia bekhamiri roti, aur karwl tarkari samet khaweg. Aur tum use yun kh^iyo, kamren bandhke, apni jutian panw merj pahine hue ; apna asa apne hath men liye hue ; aur tum use jald kha lijiyo, ki fasah' (yane guzarn^) Khudawand ka hai. Is liye ki main aj rat mulk i Misr men guzar karungd, aur sab pahlauthe insan ke, aur haiwan ke, jo us meo hain, marungi ; aur Misr ke sare mabi'idorj ko muazzab karunga ; kimain Khudawandhun. Aur wuhlahii tumhare liye un ghar on par, jahan jahan tum ho, nishan hoga ; aur main wuh lahu dekhke tum se darguzariinga ; aur jab main Misr ki zamin ke rahnewalon ko marung^, to waba tum par na awegi, ki tumhen halak kare. Aur yih din tumhare liye ek yadgar hoga ; aur tum Khuda- wand ke liye is din men id ki mudawamat kijiyo, aur tum apne sab qarnoQ men is id ko abad tak adat muqarrar kijiyo." Pas, usi rat Khuda ke firishte ne Misr ke muk men guzarkar har ek gharane men, jis ki chaukhaton par us chhirake hiie lahii ko na dekha, un ke pahlauthe bete ko jan se mara ; ek bhi na bacha. Par jitnon ne Allah ■92 ASHA I RABBANr, YA FASAH I MAStHI. ki baten sach manin, aur apne darwaze ki chaukhaton par thaharae hue lahu ko chhirka, we sab sahih salamat rahe ; un men kisi ko harj na him. Us bala se Firaun ne hairan aur tarsan«hokar bani Isrdil ko jane ki ijazat di. Aur unhon ne apne sdre qarnoo men bamujib i hukm Khuda ke, us I'd i fasah, yane guzarne, ki hifazat ki, aur aj tak un ki siri pareshani aur shikasta hali men us ki hifazat kiya karte hain. Us id i fasah, ya guzarne, ki hifazat se bani Israil ki us bari rihai ki yad dunya men qaim aur tazi rahi. Lekin us men bazi chizen tamsili thin, jin ke mane Masih ke ane tak kulh' wazih na hiie. Injil men un ka khulasa milta hai. Un men se bazon par hhaz karna mufid hoga. Us barre ke bab men lazim tha, ki begib, yane khiih bhala changa ho. Injii men Masih ek barra i bed% aur beaib kahlata hai. " Turn yih jante ho, ki tum ne fani chizon ke, yane rupe sone ke sabab se apni maarusi adat i behuda se rihai nahin pas balki Masih ke besh qimat lahu ke sabab se, jaisa ki bedag aur beaib bare ke. Ki wuh pesh az bina i alam muqarrar hua, lekin zaman i akhir men tumhare liye zahir hiia." 1 Pat. 1: 18, 19. Agar barra kisi tarah se mariz ya aibdar ho, to us fasah ke laiq na hota. Agar Masih gunah ke aib se nirala mubarra na hota, to bani adam ka fida hone ke laiq na hot^. Lazim tha, ki us barra ka lahu darwaze ki chaukhaton par chhirka jawe, aur jitne ki us ghar ke andar the us ke sabab se bachao pate the. Injil men Masih ka lahu " khun i chhirkao" kahlata hai. Ibr. 12 : 24. Us barre ke bab men hukm hua, ki "us ki ek haddi to- ri na jae ;" so Masih ke ahwal men uska khulasa hai, ki jab wuh salib par tanga raha, pyadon ne sardaron ke hukm se us ke ham-masldbon ki tangen tor dalin, parish ki ek haddi na tori. Barre ke bab men farmaya gaya, ki us ka ek tukra sarne na pawe ; jo kuchh khaya na jawe, ag se jalaya jawe. Masih ka badan qabr men sarne na paya. Yun saf malum hai, ki agarchi us id i fasah ka pahla aur harfi mat- lab us Misri bachao se mutalliq tha, par us ka ain matlab Masih ke kafara ya fida se talluq rakhta tha. Yih bat Injil ke bahut makanon se sabit hoti hai. Wuh id i fasah, ya guzarna, Masih ke maslub hone tak jari rahd, aur baja hua. Aur Masih ne ap sal ba sal Yahudion ke sath us ki muhafazat ki. Aur us arse men waqt ba waqt ima aur ishara deta raha, ki nazdik tha jab haqiqi aur asli fida nazar awe ; aur wuh, jo zamani aur guzarnewali thi, us men, jo haqqi aur daimi hai, ap- na anjam pawe. Jab I'sa ko malum tha, ki pahli aur zamlni id ka ahwal pura hua, aur apne anjam tak pahuncha, us ne apne shagirdon ke samhne nai, aur haqqiqi aur daimi us ke badle thaharai. Usi rat, ki jis men wuh pa- karwaya gaya, us ne shagirdon par zahir kiya, ki yih pichhli dafa hai, ki main tumhare sath id i fasah ki hifazat kariinga. Aur jab fasah ka kam tamiira hiia, us ne " roti li aur us par dua ki, aur tori, aur shagirdon ko di, aur kaha, Leo, khao, yih mera badan hai. Tab piyale ko bhi (yane shardb kil) hya, aur shukr kiya; phir yih kahke un ko diya, Tum sab is men se pio ; kyunki yih nae ahd ka mera lahu hai, jo bahuton ke gunahoo ki muafi ke liye bahaya jata hai." Mati 26 : 26. Is kam ka matlab us waqt un se chhip^ raha. Lekin bad us ke, ki wuh ASHA I RABBANr, YA FASAH I MASrHI. 93 masliib hiia, aur ji utha, aur asman par charhke Ruh Pak ka inim un par undela, tab us kdm k^ matlab roshni men aya. Age se us ne bar bdr un ko ishara dekar s^f kaha tha, ki wuh " khidmat lene ke waste nahin, balki khidmat karne, aur apni jan ko bahuteron ke fida men dene ke waste dunya men aya." Mati 20 : 28. Us ne saf kah4 tha, ki us ka jana un ke live mufid hai ; ki jab tak wuh na j^we, Tasalli- denewala un pas na awega. Yuh. 16 : 7. Lekin bad us ke ji uthne ke tha, ki "us ne un ki samajh ko khola, ki nabion ki kitaben sam- jhen, aur un se kaha, ki Yun hi likha hai, aur yiin hi zarur tha, ki Ma- sih dukh uthawe, aur tisre din murdon meo se ji uthe ; aur Aursha- lim se leke sari qaumon meo tauba aur gundhoij. ki bakhshish us ke nam se manadi ki jawe.'' Aur yun hi sab kuchh, jo Miisa ki Tautet, aur nabion ki kitabon, aur Zabi'ir men us ke bab men likha hai, pura hua. Luka, 24 : 44 — 48. Tab un ko sujh pari, ki id i fasah apna anjam aur insiram tak pahuncha, aur age ko fasah i Masihi, yane Asha i Rabb^ni, jis men roti aur sharab Masih kl fidai maut ki nishanian hain, us ke badle men mastamal hoga. Pas, yih ek rasm i zikari hai. Lekin kis chiz ka tazkira ? In do chizon ka tazkira ; yane, Masih ne hamare badle- gunahgar mahsub ho- kar kaisa bhari bojh hamare gundhon ka utha liy^ — aur hamare liye kaisi bari najat ko apne beshqimat lahu se mol liya. In do batofi ki isbat men baze nabi aur hawarioo ki gawahi suniye. " Wuh hamare gunahon ke liye ghayal kiya gaya, aur hamari badka- rion ke waste kuchla gay^ ; hamari salamati ke live us par siy^sat hiii, aur us ke zakhmi hone se ham change hiie. Ham sab bheron ki manind bhatak gae ; ham men se har ek apni apni rah par mutawajjih hua, aur Khuda ne ham sab ki badkari us par ladi." Yas. 63 : 4 — 6. ** Aur main Daud ke gharane par, aur Aurshalim ke bashindorj par fazl aur duaon ki ruh undelimga, aur we mujh par, jise unhon ne chheda hai, nazar karenge, aur we us ke liye matam karenge, jaisa koi apne eklaute ke liye matam karta hai ; aur us ke live gamgin ho- wenge, jis tarah koi apne pahlauthe ke liye gamgin hota hai." Zak. 12: 10. "Wuh hamari khatdon ke waste hawala kiy^ g2iy^» aur hamari tasdiq ke waste jilay^ gaya." Rum. 4 : 25. l;iliuda ne " us ko ; jo gunah se waqif na tha, hamare badle gunah thaharaya, ya- ne gunahgar sa suliik kiyd, taki ham us ke sabab llahi rastbazl thaha- reo." 2Kar.5:2I. " Ab akhiri zaraane men wuh ek bar zahir hiia, taki apne tain qur- ban karne se gun^h ko nest kare. Aur jaisa ddmion ke liye ek bar mama muqarrar hai, aur bad us ke adalat ; aisa hi Masih ek bar sabhon ke gunahon ka bojh uthane ke liye qurban kiya gay^ ; aur un ke liye, jo us ke phir ane ke muntazar haiij., bagair gunah ke, wuh najdt ke liye phir zahir hoga." Ibr. 9. " Us ne ap apne badan men hamare gunahon ko salib par uthi liya, taki ham gunahon se chhutke rastbazl men chalen ; jis ke mar kha/je se tum change hiie." 1 Pat. 2: 24. " Kyunki Masih ne bhi ek bar gunahoQ ke was- te dukh uthaya, r^stbaz naraston ke liye, taki wuh ham ko Khuda ke nazdik pahunchawe." 1 Pat. 3 ; 18. " Aur Isa Masih ki taraf se, jo sachch^ gawah, aur un men se, jo marke jl uthe, pahlautha, aur 94 ASHA I RABBANr, YA FASAH I MASmr. danya ke badshdhon ka sardar hai ; jis ne ham ko piyar kiya, aur apne lahd se hamdre yundhoii ko dho ddld, aur ham ko badshah aur ka- hin Khuda ke, yane apne Bap ke Hye banaya." Mushahadat, 1 : 6. Aisi ayaton ee, jo Injil men bahut hain, wazih hai, ki us ke sare imandaron ke gunahon ka bojh us par lada gaya. Aur yih kaisa bojh ! Har ek gun^h ek badi i benihayat hai. Bashar ka maqdur nahin, ki ek hi gunah ka andaz kare. Aur har ek imandar, jo apne ahwal par dhiyan kare, pahchanega, ki us hi ke gunah shumar men l^khon hain, jo yad mea awen ; aur jo yad se guzre hain, beshumar. Aur unmen bahutere hain, jo nihayat bhari aur beqiyas thaharte hain. So un ki kull jama kya hoga ? Har ek zamane, aur har ek mulk ke sare bache huoj:). ke gunah us ke mahsub hue, aur un ka bar us par lada gaya, aur un ki siyasat us par pari ! Ai sunnewale, tere gunahoo ka shumar kitna, aur un ki laiq siyasat kaisi ! Agar sabhon ka bar tujhi par lida jata, aur Khuda tujhi se un sabhon ka intiqam leta, to anjam i kar kya hota ? Masih i mubarak ne teri khatir un sabhon ki siyasat pai. Us ki zati Ilahi ne use sambhala, jab us ka jism i insani tere gunahon ke bojh ke niche gor tak dabaya gaya ! Agar wuh faqat insdn hota, to aise bojh ke niche kya karta ! Khuda ki pak z^t har ek qism ki badkari ke hye " ek bhasam karnewah ag hai." Aur us ke nazdi'k tere bad fial aur bad tasauwur kitne hain ? Aur har ek ki siyasat abad ul abad tak barhai jae, to un ki haqiqat kya hoti ? Aur teri rihai aur salamati ke hye Khuda ne un sab ki siyasat uspar pahun- chdi. Isi bat ke tazkira aur yadgari ke hye Asha i Rabbani muqarrar hiia. YahiidiOQ ke nazdik id i fasah men us Misri najat i zamani aur majazi k^ yadg^r, aur haqiqi, aur abadi najat ka, jo Masih ki fidai maut se hasil hiii, ishara tha. Masih ko mahun tha, ki Ilahi ihsdn ko bhulna ya haqir janna insani hai. Pas, apne sab pairauon ke Hye farmaya, ki waqt ba waqt we thori si roti aur sharab ke istiamal meQ us ki fidai maut aur us ka muhasil apni apni yad meo lawen. Us ne kuchh hukm nahiij diya, ki sal meri kitni bar us ki muhafazat howe. Faqat yihi thaharaya, ki bar bar liowe. " Yih meri yadgari ke liye Mi/d karo." — yane jitni bar kah'siya ke amilon ki samajh mcQ indal waqt munasib aur mufid howe. Taklif aur tangi ke dinon men albatta faidamand hai, ki us ki kasrat howe. Kyiinki aisa karke imandar us se tasalli aur dilasa hasil karta hai. Mahafizat us ki kab tak bani rahegi ? Jab tak dunya qaim rahegi, ya koi imandar us ki musafirat ki taklifon men mubtala howega : muwafiq us ke, jo Injil men hai', " Kyunki jab jab turn yih roti khate, aur yih piyala pite ho, to tum Khudawand Id maut ko, jab tak ki imik d yaioe, dikhate rahte ho." 1 Kar. 11: 26. Jab Khudawand ke guzidoa ka shumar kamil ho, aur wuh dunyd ke insaf ke liye phir awega, tab yih sunnat tamam aur mauqi'if hogi. Tab tak us ke s^re pairauon par farz, aur un ke liye nihayat faidamand hai, ki us k£i mahafizat kiya karen. Par jis sunnat ki mahafizat yahan tak qaim aur bhari hai, bare taammul aur tasauwur ke laiq hai, ki us ki hif^zat kaisi karen, aur us ; ki taiyari kya hair Yih bat us ke kalam hi se sikha chahiye. 1. Pahld, asha i rabbdni meij. sharik hone se agelazim hai, ki har ASHA 1 RABBANr, YA FAS AH I MASrHf. 95 koi apne dil ke janchne se, apne sare guni^hon, taqsiron, bad adatorj ho daryaft kare, manind Injil ki is salah aur hukm ke, " Turn purane khamlr ko nikal phenko, tak\ tazl lul bano ; kyi'inki turn bekham'r ho ; is liye ki hamara fasah, yane Masih, hamare liye qurban kiya gayd hai." Ya- ne Yahudlon par farz hua, ki id i fasah ki hifazat be^hamir roti se karen. Un ka dastur tha, ki id ki taiyarimen batti jalakar apne apne ghar ke har ek goshe aur kone meij khamir he waste ^j:hub talash karen ; na ho, ki zara bhi kahi'n chhipa hua rahe. Pas, agar us id men, jo faqat zamani aur isharadar thi, aur qurban us ka adna janwar tha, aisi talash chhipe khamir ke waste laiq aur lazim thi, to kitna ziyada is id i haqiqi, jis ka qurban aur fidiya Masih hai, dil ko janch lena, gun^h aur badi he chhipe hiie khamir ke waste, zarur hota hai. Aur id ki hifazat karna "purane khamir se nahin, aur na badi na shararat ke khamir se, balki dil ki safai aur sachai ki bekharairi roti se." Har ek ko, jo us meo shirk?t pawe, yih jina chahiye, ki us ka badan Ruh Quds ka maskan hai, jo us men rahta hai, jise us ne Khu- da se paya ; aur wuh apna nahin hai, balki wuh mol se mol liya gaya ; aur farz us ka hai, ki apne jism aur jan se Khuda ka ijlal kare. 1 Kar. 6 : 19. Phir Injil use yuc chitati hai, " Kya turn nahin jante, ki narast Khuda ki badshahat ke waris na honge ? Fareb na khao, ki haramkar, aur but parast, aur zani, aur gdndii, aur laundebdz, aur chor, aur laichi, aur maiparast, aur fahhash, aur zahm, Khud^i ki badshahat ke waris na honge. Aur baze turn men se aise hi the ; le- kin turn Khudawand Tsa ke nam se, aur hamare Khuda ki Ruh se nahae, aur pak kie gae, aur sadiq thahare." 1 Kar. 6 : 9 — 1 i. " Aur jism ke kam to zahir hain, ki ye hain, zina, haramkari, napaki, shahwat, butparasti, jadiigari, dushmanian, jhagre, tundi^n, gazab, takraren, juddian, bidateix hasad, qatl, mastiau, shor o shar, aur jo kam ki un ke manind hain ; aur un ki babat main tumhe|i age hi kahta hun, jaisa main ne age yih kaha hai, ki Aise kam karnewale Khuda ki badshahat ke waris na honge." Gal. 5 ; 19 — 21. Yane jo koi apne dil men ya chal men in men se kisi ke asar pdwe, wuh Khudawand ki ziyafat se mahriim hai, aur chitaya jata hai, ki jab tak fazl i Ilahi ki madad se in sab ko na dabawe, tab tak Asha i Rabbani men baithne ki jurat na kare. Wuh us se faida nahiu, balki ilzam hasil karega. " Pas, idmi pahle apne tain azmawe, aur yunhi us roti se khawe, aur Us piyale se piwe ; kyunki jo koi nalaiq taur se khata aur pitd hai, wuh Khudawand ke badan ka lihaz na karke apna ilzam khata aur pita hai. Isi sabab se turn meo bahutere karazor aur bimar hain, aur kitne so gae. Agar ham apne tain janchte to saza na p^te. Aur Khudawand hamen saza deke tarbiyat karta hai, na ho ki ham par dunya ke sath saza ka hukm howe." 1 Kar. 1 1 : 28 — 32. Par jo jo apne dil men aur chal men Riih ke phal pate haig, is ziyafat men un ke liye dawat aur rasai hain. Aur " Ruh ke phal jo hain, so ye hain, yane mahabbat, aur suri'ir, aram, aur sabr, aur mulaimat, aur nek chali, aur iman, aur farotani, aur parhezgari ; aur koi shariat in kamoQ ke rau^^halif nahiQ hai. Aur unhon ne, jo Masih ke hain, jism ko jismi hawa o hawas samet salib par mara hai." Gal. 5 : 22 — 24. 96 ASH A I RABBANr, YA FASAH I MASfHr. Un par, jo sazawari se is ziyafat men dakhil hon, lazim hai, ki apnf az- maish karen, ta janen, ki un rae^ shinakht hai. jo Khudawand ke badan Ko us men pahchauexi ; aur tmin, jo us ki pahchan se zorpakare — aur tauba ke waste, aur mahahhat, aur ain tdbiddri ; ta na howe ki nalaiq taur par akar we apna ilzam Uhawen aur piwen. Ki agar un men aisi shinakht na ho, ki us roti aur piyale meij Khu- dawand ke tore hiie badan, aur bahae hue lahii ko pahchanen, to yih ziyafat un se pahd aur zah'l ki jati, aur us ka ain mane zaya hota hai. Agar un ke dil men imdn na ho, to is ziyafat men na sihat na shifa bakhshnewdli qiiwat hogi. Ki (mdn hi hai, jo in nish^non men Khuda- wand ko pahchanta hai, aur us ke fdidon ko apne waste takhsis karne, aur us se ruhani khurish hasil karne ki qiiwat deta hai. Aur sachcha tauha na ho, to un ko gimdh k{ ain hadt ki laiq pahchan na hoti, aur na Masth ke dukhoa ki qadr ka laiq andaz, na is sunnat ke ain mane un ko kuUi malum hote. Kyunki jahan gunah ki ain badl kisl ko \^hub malum ho, aur yih bhi ki us badi Ke dafaiya keliye Maslh i mubarak ne aise dukh, jo be anddz hain, bardasht kie, aur apni j^ni aziz ko niyaz karne se us ke liye is ziyafat ki rasai aur ummaid ko hasil kiya, albatta wuh apne gundhon ke sabab pachtawegi, aur pasheman hoga. Agar mahahhat na howe, to u i ki pahchan aur idrak us ke haqq men tira aur naqis hongi. Kyunki yih kis tarah se mumkin ho, ki ham us ki mahabbat Ke laiq andaz p^wen, aur us par taammul karen, aur mahabbat ki jumbish hamare dil men na howe ? •* Use piyar karte hain ham is liye, ki us ne pahle ham ko piyar kiya," aur hamare waste apne tain niyaz kiya. "Is se bari dosti koi nahin rakhta, Ki admi ap- ne dostoa ke waste apni jdn de." Yuh. 15 : 13. Agar hamea ya- qin ho, ki hamari aisa dostdar hai, jis ne hamare fida men apni hi jan ko diya, albatta us ko piyar karenge, aur mahabbat aur shukrana ke sath us dost ka tazkira karenge. Lekin us ne na faqat hamen piyar kiya, aur apne tain hamare fida men diya ; balki yih sab kuchh kiy^, jab ham us ke dushman the, aur dil o jan se us ki dushmani karte chale jate I Phir ham us ke wasile se milae j^kar, aur apni dush- mani se khali hokar, kyiinkar us ko piy^r na karen ? Aur jab asha i Rabbani men us ki mahabbat aur fidai maut ke nishanon ko apne hath mejj lewen, to kya hamare diloa men mahabbat ki jan aur jumbish na hogi ? Aurnai aur ain tabidari ka irada dil men na ho, to us sha^hs ko is ziyafat men na rasai, na maqbiiliyat howegi. Jab tak koi Masih ko qabul na kare, aur na us ki pandh pakre, tab tak agar tabidari ki koshish kare, ya ^hwdhish bhi rakhe, wuh dar ke mare — siyasat ke dar ke mare, yih koshish kartd hai. To us ki tdbidari faqat g:uldm ki tab' dari hai — lathi ki m^r khane ka dar. Aisi tabidari Khuda ke nazdik pasand nahin ati. Lekin bad us ke ki Masih ko qabiil kiy^, aur jab us men paya gaya, tab Khuda ko Masih men dunya ke sath milay^ aur manayd hua dekhkar us ko apnd 13ap kah saat^ hai ; aur us ki tdbidari ummaid aur dilasi se mili hiii hogi. Tab us ki tabidari hete ki si hogi. Jo admi ki bagair in chizon ke asha i Rabbani men shamil ho, faida ASH A I RABBANr, YA FASAH I MASmr. 97 na pawega, balki siyasat ko khaega piega ; wuh nalaiqana us men slia- mil hota. Us ke dil aur azvion men gunah araal aur tasallut karta rahega. Dil us ka albatta us r^h ko, jo kharabi aur maut ke khanon tak pahunchati hai, pasand karega. Lekin jo shakhs ki sachai aur sidq i dil se, aur laiq taiyari ke sath Khudawand ki ziyafat men awe, aur asha i Rabbani men shamil ho, Khudawand ko bahut hi nazdik janta hai. Wuh yaqman janta aur pahchanta hai, ki Isa i mubarak harchand jismani taur par gair hazir, par ruhani taur par hazir o nazir hai, aur apni bharpiiri se un ke dilon ko bhar deta hai ; aur us ke wade ke wafa aur itmam ko, ki "jahan kahin us ke shagirdon men se do y^ «tin us ke nam se ekat- the hon, wuh un ke sath hazir hai," hasil karta hai. Wuh us ki bharpuri aur parwardigari se sab kuchh, jo donon jahan ke waste dar- kar ho, basil kartA hai. Dunya ki musafirat ki taklif, aur iratihan, aur andeshon ke waste quwat, aur dilasa, aur hidayat, aur muafi, aur maqbiiliyat, aur milap Khuda ke sath, aur rasai us ki huzuri tak, aur rastbazi i abadi, ki jis ke sabab se us ke gunah phir tazkire men na awenge. Khulassais muqaddame ka yih hai, ki jo koi is ziyafat i Rabbani men shamil hone chahe, us par lazim hai, ki apne hai ko j^nch le, aur laiq taiyari ko dhundhe. Farz hai, ki Masih ki chal ko apna namima jan- kar aisa chale jaisa wuhi chala, jab dunya men tha ; aur apne tain jismani khwahishoa ki ^tasallut se pak rakhe, jaisa Masih pak hai. Kyunki is men hamen riihani taur par I'sa hi ke sath, aur us ke sare shagird aur miiminon ke sath, sajha aur ham suhbat hai. Pas, aisi suhbat aur sajha ke laiq chal chalan kiya chahiye. Ashai Rabbani men Masih ki khassiyat aur kdm hamari ankhon ke age zahir kie jate bain. Ham phirke us ko apni jan bahuteron ke fida men dete hue dekhte hain. Us ka badan phirke tora jata, aur us ka lohii admion ke gunahon ke waste bahaya jUa. Us kj shafaqat is dunya i khar^ba par hamare age zahir ki jati. Hamen phir yad ata hai, ki us ne ham ko piyar kiv^, aur apne tain hamare waste niyaz kiya; ki" wuh jo Bap ki shan ki shaukat hai, aur sab chizon ko apne sukhan ki qiiwat se sambhaltahai, apne ko niyaz karne se ham- are gunahon ko dafa karke, Janab i All ke dahne ja baitha.'' Hamen yad ata hai, ki us hi se, jis ke ham pichhe pi'chhe salib tak jate, " sab chizen, jo asra'an men, ya zamin men, kya dekhi, kya andekhi, — sab us hi se khalq ki gain, aur us hi se sambhali jati hain." Hamari yad men zurur awega, ki " Wuh ab sab chizon par kab'siya ke liye sir hai ; aur aisa nam paya, jo liar ek nam se, jo dunya meo, ya aqibat men namida hai, afzal hai ;" — aur ek budshahat men, jo daimi hai, sal- tanat karta hai, aur hukiimat i be zawal men. Zarur hamari yad men awega, ki wuh din nazdik hai, jis men wuh asman ke badalon men apne firishton ke sath zuhiir karega, aur sare murdon ko un ki qabron men se bulawega, aur murdon aur zindon ka insaf karega ; aur us ke chihre se asman, aur zamin bhagenge, aur un ke waste jagah kahin na milegi. Yih wuhi hai, jis ne ham^ire fida ke liye apne tain niyaz kiya ; aur jo hamari rihai ke waste salib par khiin-basta latka, aur zakhmi, aur kuchla jakar mar gavii. Wuh kaun hsi, jis ke dil men I 98 ASHA I RABBANr, YA FASAH I MASmr. asmani ruh ki shirkat ya jumbisli zara bhi ho, lashkar i bachae huon ke sath pukarne men mustaid na ho, ki "Laiqhai wuh Bara, jo zabh kiya gaya,ki qudrat, aur daulat, aur hikmat, aur quwat, aur izzat, aur jalalat, aur barkat ka miilik howe ; — ki us ne har ek qabile, aur zuban, aur guroh, aur mamlukat se ham ko Allah ke live apne lohu se mol liya, aur ham ko hamare Khuda ke waste salatin, aur ashab i kahanatbana- ya, hai." Yih ziyafat i Rabbani, ki jis men yad Idya jana us ko khush ata hai, us hi ne muqarrar ki. Is ke matlab men kuchh nahin. jo mushkil ho, balKi sada dil use sahaj se samajh sakta hai. Jab jab ham us ki hifazat ke liye ekatthe bote, wuh kar i azim, ki jise us ne hamare waste kiya, hamare ni ba ru di^haya jata hai. Plamari jan bhi auron ki ma'nindnRpak, aur bigri. aur mujrim thi. Ham bhi Kinar i tabahi par khare the, aur us katara aur fida i azim ke benihayat hajatmand the. " Koi ankh na thi, ki shafaqat kare, na bazu, ki hamen bacha- we." Aur ham ne apne khatre ko nahin dekha, aur na us se rihai ke liye khwahish rakhi. Us khatra i azim ke waqt ankhoja, aur na matlub wuh shafi i zuljalal hamare aur haraari tabahi ke darmiyan aya, aur ap hamara badla ho gaya. Tab Khuda ne hamari ruhoa ke haqq men farmaya, ki " Gor men parne se bacha, ki main ne fida ko paya." Hamare gunahon ki najasat ko us ne apne lohvi se dho dala, Hamare dil ki kharabi, us "jar i karwahat" ko, ki jis se ham palid kie jate the, us ne diir Kiya ; aur apne sare khalis aur sachche pairauojj Ke waste asmani badshahat ke darwdze ko khola. Us ne maut ke nesh, aur gor l\e galbe ko nest kiya, aur gor ke sunsan aur udas makan se, jahdn i baqa ki roshni aur jalal ko rasta dikhlaya. Aur wahan ek takht i buland par baithke, un sabhon ke liye shafaat karta hai, ta we dushmanon se panah, aur , apne gunahon ke zor se rihii pakar, akhir tak pakizagi aur safdili men taraqqi karte jawen. Aur us jahan i rahat se un ko pukarta rahta hai, ki " Ai sab koi, jo thake, aur zerbar ho, mere pas ao ; main tumhen aram dunga." Wuh un ki sari rahon par nigah rakhtahai, aur un ke panw ko thokar se, aur un ki ankhen ansuoa se, aur un ki janon ko bala se bachata hai. Un ki sari kamzonon, aur imti- hanon, aur khatron, aur dushmanon par nigah raklita hai. Aur ek ek ko yih kahta hai, " Td yahiin hi tak a, par is se age nahin." Aur un ke hath ko sambhalke haiyat ki rah men unhen le chalta hai. Wuh un ke ^h bharne ko sunta, un ke ansiion ko shumar karta, aur un ki mihnat, aur mashaqaton ko apni kitab i yadgar men marqiim karta hai. " Wuh masle hue senthe ko na t-orega, aur na san Uo, jis se dhiian uthtahai, bujhaega, aur nisti ko amn ke sath ziihir karega." Yas. 42 : 3. Wuh unhen akhiran, har ek dushman ke upar galba bakshega, aur har ek khatre se rihai. Zill i maut ki wadi men dilasa aur sala- luati ke sath wuh un ki rahnumai karega ; aur apni chari aur lathi se un ko sambhalke, aur us zarain i roshan aur sulh men, jo maut ke par hai, unhen pahunchawega. Wahan unhen harek khata, aur galati, aur bhiil chuk, aur najasat, aur aib, aur taqsir se kulli piik karke apne huzur men jagah deta hai, jahan pur ^hushi o shadmani ta abad hain. Pas, ai mere bhai, y^ bahin, jo ye b^teo parhta, ya sunta hai, aur ASHA I RABBANr, YA FAS AH I MASfHT. 99 is ziyafat i Rabbani men hissadar hone ka rauntazar hai, agar tera iq- rar haqiqi^ aur dil tera taiyar hai, to upar mazkura ummaid aur hu- quq tere hi hain. ^gar teri ummaid yihi ho, to tujhe bedar bona, aar jatan kiya chahiye, ki " haqq ki tabidarl karke Ruh ke wasile se apne dil ko pak kare, yahan tak, ki tujh men bhaion ki beriya ma- habbat paida howe. Kyunki agar bhaion ko, jinhen tu ne dekha hai, piyar na kare, to Khudawand ko, jise nahin dekha hai, kis tarah se piyar karega?" Aur salah aur nasihat ki bat, jo InjU se ati hai, sun le, aur apni khatir men rakh. " Ki turn tukhm i fani se nahio, balki gair fani se, yane Khuda ke kalam se, jo hamesha zinda aur baqi hai, sar i nau paida hue. Is waste turn har ek badi, aur har ek daga, aur makr, aur dah, aur sari badgoion ko chhorke, nanhe bachchon ki m^nind Kalam ke khalis dudh ke mushtaq ho, taki turn us se barhte jao ; agar aisa ho, ki tum ne maza paya, ki Khudawand mibrban hai. Ki turn ek khandan i raaqbiil, aur shahi kahanat, aur ummat i muqaddas, aur qaum i makhsiis hue ho, taki tum us ki fazilaton ko, jis ne tumhen tarikf se apni ajib roshni men bulaya, zahir karo. Ai piyaro, main tum se yuu, jaise pardesion, aur musafiron se iltimas karta him, ki turn jismani shahwaton se, jo jan ke muqabil larte hain, parhez karo. Aur apni chalAn gair qaumon ke bich neki ke sath rakho ; taki we jo tumhen badkarjanke tumhari bndgoi karte hain, tumhare bhale kamon par nazar karke,. tawajjuh ke din Khuda ka ijlal karen. Aur chaukas hokar agli chalan ki babat, us purani insaniyat ko, jo fareb denewali shahwaton ke sabab se kharab hui hai, utaro. Aur apne dil, aur tabiat ki nisbat men nae bano. Aur nai insaniyat ko, jo Khu- da ke muwafiq rastbazi, aur sachai ki pakizagi men paida hui, pahino. So daroggoi chhorke, har ek apne qarib se sach bole, is live ki ham to baham ek dusre ke azu hain. Gusse hokar gunah mat karo ; aisa na ho, ki aftab gurub ho, aur tum khafa ke khafa raho. Shaitdn ko jagah na do. Koi gandi bat tumhare munh se na nikle, balki wuhi, jo nek chali ke liye mufid ho, taki sunnewalon ko faida bakhshe. Aur J;^huda ki Riih i Quds ko, jis se tum par chhutkare ke din tak muhr hui, ranjida na karo. Sari karwahat, aur gazab, aur gussa, aur gul, aur badgoi, tamam bad khwahioo samet tum se dur ho jaweij. Tum ek dusre parmihrban ho, dardmand, aur ek dusre ko bakhsha karo ; chunanchi Khuda ne bhi Masih ke liye tumhen bakhsha hai." Agar tumhari chalan aisi ho, aur ye chlzeu tumhari chal men mash- hur aur wufur hon, to tumhari ummaid aur dini iqrar tumhare liye aisa hoga, jais^ chashma hayat ka ; aur dhara us ki tumhare hamsa- you men se saikaroa ko barakatee pahunchawengi, aur bahutere uth- enge, aur tumhare namvina, aur neK chali ke liye Khuda k^ ijlal kar- enare. Asha' I rabbani' ki hifazat karte waqt tasauwar aur taammul istaur par mufid aur munasib honge, yane, " Ai meri jan, yih matliib aur mubarak waqt a pahuncha hai, lekin jald guzreg^ ! Tu use aziz j^n, 100 ASHA I RABBANr, YA FASAH I MASrHF. aur us se nafa hasil kar. Apni ankhen dunya ki fani aur batil chiz- on se utha le, aur Masih, apne Khudawand i shaffq par tawajjuh kar : takrim aur tawazu i kamil se us ki mahabbat aur shafaqat par gaur kar. Tere tasauwar bahara, aur sanjida hoQ • teri sari qiiwaten aur Hawass apne Rabb ke milne ko kamar-basta howen. Main apne bar i kbatir us ke huzur batauri, aur utarun. Ai Khudawand, jo akela liar ek dil ka janchnewala hai, meri kam- zorion par tawajjuh aur yawari kar. Har ek achchha bij, ki tere kalam aur terilluh se mere dil mei? boya gaya hai, ugaiye, phailaiye. Har ek khiyal i batil aur hiss i beja, ki mere dil merj jumbish kare, ya jag-ah pawe, dabaya jae, diir kiya jawe. Dekh, ai raeri jan, " Khuda ke barre ko, jo jahan ke gunahon ko utha le jata hai." Durusti se wuh barra kahlata hai, ki masiimiyat us ki be d% aur be aib thi, aur halimi, aur sabr be tabaddul aur be intihd. Durusti se wuh Khudd ka barra kahlata hai, ki us ke qurban aur fida ka muhasil, manind Khuda ki mahabbat ki, sari qaumon ke liye hai. " Wuh mazlum tha, aur gamzada, tau bhi apna muijh na- hin kholi. Use barre ki manind zabh karne le gae ; aur jis tarah bher apne bal katarnewalon ke age gunga hai, us ne apni zuban na- hin khold," Yas. 53 : 7. Na daga, na gali, na lanat, na karwahat us ki zuban men thi. Kya tu us ka pairau hai, aur is khitab par fakhr karta hai \ To us hi ki tarah be daga aur be dag ho : us hi ki tarah halim aur khaksar ho ; us hi ki manind badi, aur jhagre, aur jabr se dur rah. Aur jabr, aur bad sulukl ke sah lene men, manind us ki mustaid ho. Lekin l:ihuda ka yih barra gunah ko kis tarah se diir karta hai ? Apne hi jism men us ki laiq saza bardasht karne se us ne gunah ke zor ko dafa kiya. Wuh hamari khataon ke liye ghayal kiya gaya, aur hamari changai, aur sulh i sani ki siyasat us par pari. O, bar i azim, jo Rabb hi ko jism men gor tak dabaya ! Hae, bar i azim, gunahon ka, ki agar Khudawand ap use na uthata, to jahan ko gor tak, han, jahannam tak dahata ! Lekin jab gunah ki, ban, mere gunahon ki siyasat puri hui, tab mere Rabb ne apni ain qudrat se, gor ke bandhan ko tora, aur ji uthkar haiyat ka Peshwa hua. "Laiq hai barra, jo zabh kiya gaya, ki qudrat, aur daulat, aur hikraat, aur qiiwat, aur iz- zat, aur jalalat, aur barakat ka malik ho." Kya tu, ai Khudawand I'sa, jis ke rauqabil dunya, aur us ki mamuri nachiz hai, kya tii ne ap- ne tain mere liye salib par niyaz kiya ! Aur apni maut ke muhasil ka girau, aur baiana is ziyafat men mere age rakhta hai ! To main apne tain teri khidmat aur ijlal ke liye niyaz karta hiin. Kash ki main ten' tawajjuh ke laiq hota ; par jaisa main hiin, waisa tujhe deta hun. Mujhe qabul kar, aur mera mizaj apna sa bana. Apni khubian mujh par ata kar. Mere dil aur azuoij ko pak aur tahir kar, taki har ek h^- lat aur muaraalat men tere ahkam baja laiin, aur ain tabidari men apni umr basar karun. Bakhsh, ai mere Rabb, ki main shikasta aur pise hue dil ko tujhe nazr kariin, ki tu aisi qurbiiniki tahqir na karega. Mere Rabb i mubarak ne na faqat apne jism men dukh uthay^ ; balki us ka bahari aur jismani dukh, har chand ki hamare qiyas se ba- har, tau bhi us ke dakhon meij thora hi hissa tha. Jan us ki marne MASrHFON Kr JAWABDIHr. 101 tak gamnak hit). Us b% men ranj us ki ruh kci yahan tak shadid hua, ki pasi'na us ka lahu Ke b^re bare qatre iu' mdnind zamin par ta- pakta jata tha. Aur jankani men hokar us ne yiin dua mangi, " Agar mumkin ho, ai mere Bap, to yih piyala raujh se guzre \" Lekin agar wuh piyala us se guzarta, to mere gunahon ka kafara na ho- ti, aur najat ki ummaid kuchh bhi na rahti. Mere gundhon ke da- faiye ke Uye us ne yih sab ranj aur dukh ko sah Hya. Ai meri jan, ap- ne Rabb ki mahabbat aur gam ko dekhkar, kya tii us se phir kabhi bezar, ya sharminda howegi ? Yaqiqan, ai mere Khudawand, main tera banda hiin ; paidaish se, kharid se, ahd se main terd hi hun. Aur is msbat men mairj surur aur tafakhur karta, aur us ke sare farzon ko qabiil karta hun. Main ne ahd bandha hai tere sath, aur us se na hatiinga. Ai mere Rabb, mujhe kya karna hai ? Mujh se, aur mere se, jo teri nazar men bihtar ho, so kar. Tera kam hai, farmana ; aur mera hai, baja lana. Tu hi ne mujhe kharida hai apne lahii ke mol se. To main apne tain, jism aur jan samet, teri khidmat ke hye ek " zinda qurban" sa niyaz karta hun, ki yih meri laiq aur aqli khidmat hai." Is meij apne fazl ki yawari bakhsh, aur meri nazar ko qabiil kar. Xf. MAsrnroN ki' jAWABDinr. Rev. J. Warren ki' tasni'f Turn zamin ke namak ho : par agar namak phtkd ho jdiue, to kis se nam- kin My a j dead P With phir kisu kdm kd nahin : wuh hdhar phenkd, aur ddmion se latdrd jdwe. Turn dunyd ke nur ho . Jo shahr pahdr par band hai, poshida nahin ho saktd. Aur log chirdg, raushan kar- ke paimdne ke niche nahin, lalki chirdgddn par rakhte hain ; tab wuh sab koyjo us ghar men hain, raushni detd hai, Tumhdrt raushni ddmion ke sdmhne waisihi chamke, tdki we tumhdre achchhe kdmon ko dekhen, aur tumhdre Bdp ki, jo dsmdn par hai, sitdish karen. — Mati, 5: 13—16. Yih sanad us ibarat men se, jo Masih ki pahari waz kahlati hai, li gai hai. Us waz ka irada yih hai, ki sab logon ko, aur khass karke apne shagirdon ko, shariat ka riihani matlab, aur sachchi dindari ki sifat, aur dindarou ki jawabdihi, sikhlawe. Mera irada is waqt hai, ki Masihion ke jaiudbdih hone ka raazmun kholun. Aur is men lafz i jawabdihi le vih murad hai, ki Khuda ham se sa- li 102 MAsrnroN Kr jAWABDmr. ri munasibat aur farz ki babat hisab lega ; — us ne hameo kuchh su- purd kiy4, aur bahut kuchh farz thahraya hai ; — aur ham se sab ki babat jawdb legi. Is se ham jawdbdih thaharte hain. Itna bayan karne ke bad ham daryaft karen, ki I. Mast hi kyu'nkar jawdbdih malu'm hote hain ? 1. Is ke jawab men, pahle, main kahtti hiin, ki aql se sabit hai, ki Masihi jawabdih hain. (1.) Yih bat is se zahir o raushan hai, ki insan ko ek dusre ko pi- yar karna lazim hai. Pak nawishton ka hukm is rauqaddame men yih hai, ki jo kuchh tum chahte ho, ki dusra turn se kare, turn us se waisahi karo. Aur is qanim ki tafsir, jo unhin pak nawishton men mundarj hai, yih hai, ki piyar se parosi ko kuchh nuqsan nahin hota hai. Is tafsir se mahim hota hai, ki agar admi sabhon ko piyar kar- te, to koi kisi ka kuchh nuqsan nahin karta ; — par aur ek tafsir kitab ul quds men hai, kijo koi apne bhai ko (kisi bani A'dam ko) hajal- mand dekhta, aur us ki hajat rafa nahin karta, balki rahm ke sine ko band karta hai, us men piyar kyunkar sukiinat kart^ hai ? Is se ma- lum hota hai, ki sirf nuqsan na karna kafi nahin hai ; balki madad aur mihrbani karni lazim hai. Aql se ye sab baten milti hain. Dun- ya men aksar log sirf baton se is ki durusti ka iqrar karte hain. Afsos ki yih piyar dunya men bahut kam hai; lekin is ki kamtiis sa- bab se nahin hai, ki log is ki babat shakk karte hain. We shakk nahfn karte hain ; lekin lalach aur khud-garazl ke snbab se yih farz ada karne nahin chahte haiy. Alawa is ke yih raushan hai, ki ag^^r yih piyar khub jari ho, to bhiikhoa ko khilana, aur nangon ko pahi- iiana us ka sara kam nahin hai. J is qadr piyar ho, us qadr khwa- hish hogi, ki jitne faide ham ko milte hain, un me.j aur insan sharik howen. Agar koi shakhs, jo bani Adam ko piyar karta hai, koi nai dawai tajwiz karta, jis se kisi buri bimari se chhutkara ho sake, to wuh zariir fauran us ka bhed maslihur karta; nahin, to wuh apne hamjins ki bhalai kyunkar chahta ? Aur agar koi admi kisi tarah ka kail tajwiz karta, jis se admi ki bahut raihnat bache, aur un ka faida howe, to us par farz hota, ki apnl tadbir na chhipawe, balki aur logon ko sikhlawe, taki we bhi us se aram pa wen. (2.) A'dmi bahut baton men eii diisre kemuhtaj hain — larkachhot- pan men ma bap ka, aur ma hap burhape me:j h\rkon ke ; cliakar malik ki parwarish ka, aur maHk chakar ki khidmat ka ; larke ustad ke ilm ke, aur ustad larkon ke cbande aur mahabbat ka ; nadan hosh-. var ki salah ka, aur hoshyar nadan ki madad ka ; garib daulatmand ki parwarish ka, aur daulatmand g-arib ki nnhnat ka ; mahkiim hakim ki panah ka, aur hakim mahkiim ki tabidari k^. Is se lipav ki bat sabit hai, vane ki bar ek ko aur sabhoij ko piyar karna chahiye. Aur is ka aur ek natija yih hai, Ki jo kuchh ek ke pas hai, ki muhtajon ko de sakta hai, so dena zariir hai. Khainit, ])anah, madad, parwarish, salah, rahnumal, tahm — sab ke sab maqdiir bhar dena aare insan par farz hai. Aur agar kisi ko Khuda ki pahchan ho, to aya munasib hai, ki yihi sab se latif khazana hand karke auron ko us men sharik na hone de ? Yihi bat aisi zahir aur raushan hai, ki dalil karne ki •^ MAsmroN Kr jAWABomr. 103 jagah nahi'n hai ; ap se ap sabit hai, ki jo najat ki rah janta, use ni- hayat munasib hai, ki auron ko sikhlawe. Jab Masih ne apne sha- girdon ko basharat dene ko bheja, to un se kah^, ki " Turn ne muft p9ya; muft do." Mati 10 : 8. Pas, aql se munasib thahara, ki sab Isaion ko farz hai, ki Injil phailaweo, aur ddmion ko kaj rahon se phirawen ; kyiinki aql sikhlati hai, ki hamen ek dusre ko piyar aur madad karna hai. Aur jab yih sabit hua, tab natija lazim hiia, ki ham maqdiir bhar dunvci ko pak aur raushan karne men jawabdih haiij. Khuda ham se hisab lega, aur yih hisab hamare maqdur se mutalhq hoga. Lekin hamari aql bahut baton men qasir hai ; aur admf, lalach aur khud-garazi ke sabab, is bdt men aqli tali'm ke mutabiq nahin chalte hain ; is waste Khuda ne apne pak kalam men hamen bakhubi sikhlaya hai. Pas, 2. Pak nawishton se siibit hai, ki Masihi jawabdih hain. Hamari sanad se sabit hai. Khulasa us ka yih hai, ki Tum zamm ke namak, aur dunya ki raushni ho : — khabardar, ki tum phike aur andhiyare na hoo, ta na howe, ki Allah Taala tumhen phenk dewe. Khuda ki sari paidaish men us ka koi matlab hai. Us ne koi chiz abas nahi'n banaf ; jaisa ki us ne irada se sab kuchh sirja, aur ittifaqan kuchh nahin hua, waisahl har ek chiz se Khaliq ka koi matlab anjam pata hai. Pas, jab ki Khuda ne ham ko Masih ke imandar kar diya, tab us ka koi irada tha. Xya irada ? Sirf yih, ki ham najat pawen '' Kabhi nahin. Kyawuhdarakht paida kartahai,sirf is live kiwuh darakht howe } ya ki admi ke kau aur faida us se howen r Beshakk jandar- on kekam keliye use paidakarta hai. Us ke sae se, aur us ke phal se, aur us ki lakri se insan o haiwan faida pate haiy. Agarchi aql i qasir fa- qat thori si ch^zon ka kam samajh saKti hai, tau bhi sari chizon ke koi koi kam hain ; aur ham itnoa ka matlab jante hain, ki unhen bhi, jinhen nahin samajhte hain, bematlab aur hefaida kabhi nahin kahne ke. Pas, jab sab chizon ke koi koi kam hain, — ^jab asman, zarain, siiraj, chand aur sitare, darakht aur nabatat, insan o haiwan, aur kire makore, goya apne apne kam karte hain, aur Khuda in sab ke wasila apna raaqsad pura karta hai, — to kya faqat Masihi ka kuchh kam na- hiu hai ? Khuda ne hamen zamiu ka namak thaharaya hai; to cha- hiye l\i ham zamin par tasir karen. Khuda ne hamen dunya ki raushni thaharaya hai : to chahiye ki ham dunya ko raushan karen. Is mazmuii ke subiit men Li'ika 12 ; 4*2 se jo likha hai, kam ata hai. MasihioQ ki bayan us men khansaman ki misal se hua. Am- is dalil ko us maqam se taraqqi railti hai, jahan gumashta ki misal mundarj hai, Mati 25: 14 — 30, aur Lukal9: li — 26. Khansamau aur gumashta is liye jawabdih hain, ki un ke khawind un ke hath mal supurd karte hain. Jab Khuda ne insan ko yih dunya aur us ke kir- khane aur muamale die, tab us ne bahut kuchh hamare supurd kiya, aur bahut mal o asbab par hamea khansaman aur gumashta thaharaya. Hamari taqat o qudrat, zihn o aql, mal o asbab, dost aur kunba, iqbal o fazilat, darja o martaba, tandurusti o hoshyari, amn o chain, fur>at o rahat, mahabbat o sharakat, sab Ke sab usi ki taraf se hamare supurd men ae hain, aur ham goya us ke mukhtar is khazana par hain. Pas, Khuda ne admi ko jis jis chiz par mukhtar kar diyi, unhin chizon 104 MASrHTON Kf JAWABDIHr. ki babat use jawabdih thaharaya ; aur jis tarah ki ham dunyawi aur z'dti barkaton ki b^bat jawabdih haiQ, beshakk usi tarah se dini bara- katon ke istiamal ki jawdbdihi karni hogi. . Yih b^t us se, jo Mush. 2 : 4, 5 men hkha hai, zahir hoti hai, ki ** Tu ne apQi agli mahabbat chhor di : so yad kar ; aur agar tu tauba na kare, to tere shamadan ko ja se be ja karunga." Mahabbat dindari ki jan hai ; aur dmdari dunya ki raushni aur namak hai, to jis dindar men mahabbat nahin pai jatf, so goya phika namak aur dhampi hiii raushni hai ; aur dunya us se kya faida pa sakti hai ? Pas jab Khudiiwand kahta, ki Tere shamadan ko jd se be ja karunga, to matlab hai, ki teri mahabbat kam ho gai ; is waste teri raushni jati rahi, aur tere as pas ke log tujh se maza nahin pate hain ; is Hye teri fazilat nest karung^. Is se mahim hota hai, ki jab koi kah'siya apna wuh kam, jis ke liy€ Khuda ne use muqarrar kiya, nahin karti, to Khuda use qusurvvar thaharake saza deta, balki kabhi kabhi nest bhi karta hai. Aur yih us bat se, jo Ams. 1 1 : 25 likha hai, muwafi- qat rakhta hai, ki " Wuh, jo serab karta hai, ap hi serab hoga." Jo bakasrat raushni auron par chamkata hai, so aur raushni Nur se pawega. II. Tsai kis kis bat men jawabdih hain ? Agarchi kai baton ka ima ho chukahai, jin men Masihi jawabdih hain, taubhi is bat ka saf saf bayan karna chahive ; ki koi na kahne pawe, ki hamara jawabdih bona to sabit kiva, lekin nahin batlaya, ki ham is muqaddama 't en kya karen. 1. I'sai ko munasib hai, k\ jitni neki kar sakti hai, utni kare. Aksar log puchhte haul, ki kis waste neki karen t Sawab ke hye f Hargiz nahin ; ham kya sawab kar sakte hain ? Hamare sab se achchhe kam gunah se aluda hain ; aur agar ham janam bhar koshish karen, to ka- bhi aisa koi kam na kar sakenge, ki jo bagair Masih ke kafara ke maqbul hoga. Paa, ham apne nek kamon se najat pane ki ummaid na rakhen. Beshakk we, jo Khuda ki khidmat aur bandagi men zivada mashgul hain, bihisht ke hye ziyada taiyar honge ; aur Khuda ke fazl se apni neki Vi phal pawenge ; lekin yih wuh bat nahin hai, jo aksar karke qaul i sawdb se murad hai. Neki kya hai, jise karne ke ham jawabdih hain f Bahut admisamajh- te hain, ki badi na karna neki hai. Lekin hamara matlab yahan aisa nahin hai, balki is se pare hai. Masihi ko munasib hai, ki har tarah ki neki ka pichha karen. Agar hamare mulk, aur diisre mulk ke badshah ke darmiyan lar^i howe, aur hamara badshah ham se kumak aur koshish chahe, to hamen ghar par rahne aur dusre bad- shah ki kumak na karne ke siwae aur kuchh karna hoga ; agar ham bich men pare rahen, aur na ek ki na dusre ki tarafhowen, to wuh hamen kah saktd, ki Tii ne mere waste kya kiya, jo us ke w^ste na kiy^ ? Aur agar ham uzr karte, ki Ai Khudawand, ham ne ^p ka kuchh nuqsan nahin kiyd, aur na ap ke dushmanon ki kumak ki ; aur wuh kahta, ki Aur hamari bhi kumak na ki ; to ham lajawab bote. Isi tarah se hamen na sirf gunah se baz rahna chahiye, par har tarah ki nek chal chalna chahiye ; nahin, to ham kis tarah se Khuda ke dost ho sakte ? Khuda haqq k^ badshah hai, aur Shaitan shararat ka. MAsmroN Kr jAWABDinr. 105 Agar ham sirf shararat se bdz ralien, to ham bich men par gae ; na idhar na udhar hain ; to kis tarah se malum hoga, ki ham Khuda ko Shait^n se ziyada piyar karte hain r Lekin yih hal i muhal hai. Jo koi Khuda ki taraf nahin hai, so us ka dushman hai. Ham sab Khuda ke dushman paida bote hain ; aur agar sachche Masihi ho gae, to ab na chahiye, ki ham men dosti ka kuchh nishan na paya jawe ; aur agar neki na pai jawe, to aur kaun nishan hai, ki jis se hamara us ke dost ho jana ashkara howe ? 2. Is se yih bat bhi nisbat rakhti hai, ki Masihi ko sab ddmfon kt hhaldi aur fciida dhundhnd chahiye. Kisi chiz ko do taraf se, ya do tarah kf raushni men, dekhne se use khub daryaft kar sakte hain. Masih auron ke faida ke bye ay . Jab tak ki ham us ke muwafiq na ho jawen, tab tak us ke sdth khush nahin ho sakte hain. To jab tak ki hamara dil auron ka faida na chahe, aur ham unhen piyar kar- ke un ki bhalai ke Hye nit koshish na karen, tab tak ham ns ke mu- wafiq nahin ho gae ; aur Khuda un sifaton ko ham men na pawega, bagair jin ke ham bihisht men dakhil nahin ho sakte. Khuda ne hamen kahsiya men bulaya, ki ham dunya ko raushan karen, aur use bigarne se bachawen, jaisa ki main is waz ke pahle hisse men kah chuka hun. To zurur hai, ki hamari tasir bar taraf malum howe. Raushni siiraj se sidhi ati, palat jatf, sab chizon par lagke tirchhi jati, yihan tak ki us ki joten bar kahi'n pahunchti'n, aur sab chizon ko raushan kartm. Isi tarah se kalisiya ko zurur hai, ki dunya ko raushan kare. Hamara siiraj, I'sa Masih, ham par chamakta hai ; kyd ham us ki raushni aur chizon par palat dete hain ? Kalisiya to apna yih kam karti hai ; kya ham us men kuchh karte hain ? Kya ham chahte hain, ki sachchai ki raushni, jo ham par chamakti hai, auron par chamke .'' Khulasa yih hai, ki agar ham auron hi bhaUi ke liye unhen sachche din men lane ki koshish nahin karte hain, to ham apni bulahat ka irSda pura nahiQ karte hain, aur is nafarmani ke liye jawabdihi karni hogi. Phir, jab Khuda ne hamen zamin ka namak thaharaya, to yih sirf fasahat o balagat ki bat nahin, balki is se hamare farz bayanhote hain, Namak ke kya kam hain r Auwal, aur chizon ko maza dena ; doim, chlzojj ko sarne se rokna. Munasib hai, ki kalisiya dunya meij uamak ka sa kam kare. Jab kalisiya dunya par aisi tasir karti hai, ki us ka maza sab kdmon men paya jae, tab wuh apna wajibi kam karti hai. Aur dunya ki mailan bigarne ko hai : chahiye ki kalisiya us par hifazatgar tasir kare, jaisa ki namak bahut chizon ki hifazat karta hai. Pas, jab ki kalisiya ke aise kam hain, to saf zahir o bahir hai, ki bar ek ko, jo us men sharaii hai, yihi kam karna chahiye. Jo jamaat par farz hai, so us ke bar ek shakhs par. Ek khatra vih hai, ki jo kam jamaat par farz hai, so us ke kisi akele admi ko bahut zurur ma- lum na howe. bhayad koi I'sai kahega, ki Beshakk kalisiya ko mu- nasib hai, ki injil ki raushni bar kahin phailawen, aur afsos ki bat hai, ki yih farz aur phurti se ada kiya nahin jata ; lekin tau- bhi na yad kare, ki mujhi par yih farz hai. Ek Angrezi masal yih hai, ki Jo sabhon ka kara hai, so kisi k^ nahin ; yane, bar 106 MAsrnroN Kr jAWABDmr. ek kalata hai, ki kam ham sab par farz hai, lekin khass karke mujh par nahin ; aur jab sab isi tarah kahte hain, aur kuchh nahin karte, to kdm bilkull nahin hota hai. Aur is sabab se, ki koi Masihi is bahanase uzr na kare, injil ke hukm khass karke jamaat par nahin, balkihar ek wahid shakhs par hain. Pulus nahin kahta hai, ki kali'siya par wawaila howe, agar wuh injil na sanawe ; lekin Mujh par wawai- la, agar main injil na sunaun 1 Kalisiya ko bhi hukm die gae hain ; aur beshakk jo kalisiya is tarah se phal nahin lati hai, so sukhi dali ke muwafiq ho jati hai ; par ham logon ko yad karn^ chahiye, ki kalisiya milke khwah apna farz ada kare, khawh na kare, ham hi par farz hai, ki ham apni raushni ko dikhawen, aur dunya ke bich Ion ki manind rahen. Aur kalisiya apna farz ad^ nahin kar sakti hai, jab tak ki har ek, jo us men shank hai, maqdur bhar koshish na kare. Jab har ek, jo kuchh us se ho sakta hai, sab kuchh kare^d, tab kalisiya " mdhtab ki manind hasina, aur aftab ki manind jamila, aur jhandadar fauj ki ma- nind muhiba" hogi. Tab us ki raushni har kahin pahunchegi. Tab wuh pdni ki satah se chamkegi, aur koh se wadi ki taraf palat jaegi ; aur jaisd ki aftab se, jab ki wuh apni taqat i kamila se raushan hai, koi chiz nahio chhipti hai, waisahi tamam dunya us se raushan ho jaegi, yahan tak ki koi qaum, kaisi hi wahshi aur jangali kyiin na ho, jihalat aur tariki i ruhani men na rahegi. Sab se bari nahren chhote chhote soton se ban jati hain ; kalisiya ki koshish athambh barh ho jaegi, jab sabhoQ ke chhote chhote sote bahte jaenge, aur ekatthe hoke dunya ko qabze men lane ko rujii howenge. Phir, agar sab Masihon ko zurur hai, ki aur logon ki najat ch^hen, aur us ke hye mihnat karen, to is bat ka yih natija i zuriiri hai, ki aur baton men sabhon ki bhalai dhundhna chdhiye ; kyiinki yih mu- hal hai, ki koi admi bari bari baton men diisre ki bihtari chahe, aur chhoti chhoti chizon men us se gatil aur beparwa rahe. Agar sach- chd piyar dil merj ho, to wuh apne tain roz ba roz chhoti aur bari batoo men zahir karega. Agar koi bhukhaho, aur Khuda ki rah se bhi dur, aur koi Tsai us se kah de, ki Isa par iman la ; lekin us ki jismani h^jat ka kuchh fikr na kare ; to kaun samajhega, ki us ka pi- yar sachcha hai r Beshakk wuh, jo ddmion ko haqiqat men piyar karta hai, un ke sab dukh dard men hamdard hoga, aur un ki har ta- rah ki muflisi par ranjida hoga, aur un ki sari lacharagi par tars kha- ega. Pas, wuh janfishani, jo sirf adraion ko din men lane se kam rakhti hai, so aisi nahin hai, jaisi ki Masih har waqt, jab dunya meij raujassam thd, dikhata tha. Dekho, ki us ne bhuKhon ko kis tarah se khilaya, aur bimaron ko changa kiya, aur ranjidon ka hamdard hua. Use Lazar ki qabr par rote dekho. Use gunahgaron ko qa- bulte dekho, jab we tauba karte us ke pas ate the. Use salib par ap- ne dushmanon ke liye dua karte suno. Yihi tumhara 'narauma hai. Admi duhri hasti hai ; yane, wuh riih aur jism hai ; aur jo koi us ki riih ki bhalai ke liye ji^nfishani karke jism ke dukh dard se beparw^ hai, us ke fikr aur janfishani men shakk hai — shayad wuh sirf bahdna hai, ki jis ke sabab se admi us ki sakht-dih ko daryaft na karen. Baraks is ke aur ek burai hai. Bahut Masihi dunyawi paresh^ni aur jismani tasdia par tars khdte hain, par kabhi admion ki ruhani MAsraroN Kr jAWABDmr. 107 muflisi ka kuchh fikr nahi'n karte bain. Yih nihayat ban cbiik hai, jis se sabit hota hai, ki iman ki bari kamti hai ; kyunki jis ke nazdik aqibat ki chizen haqfqi hain, wuh kyunkar jismani dukh ke bye tadbir karke ruhani halat ko faramosh kar sakta hai t Aur yih chuk us se, jo upar bay^n hiii hai, aur ziyada boti hai. Aisi hai, jaisa chhilke ko barf khabardari se rakhna, aur glide ko phenk dena. Jab tak ki gii- da pak jawe, tab tak chhilka rakhna chahiye. Badan chhilka hai, aur riih giida ; aur we Masihi, jo jismani hajaton ko yad karke riiha. ni muflisi ko faramosh karte bain, gude ko phenk dete ham. Pas, ai bhaio, hamen chahiye, ki admi ki bhalai, is dunya men, aur aqibat men dhundhen, aur nit koshish karen, ki bar ansii ko ponchh- eij, aur bar dil ko aram pahunchawen, aur bar admi ko sachch^i men laweQ. Is tarah se hamari rausbni admion ke samhne aisf chamke- gi, ki we hamare nek kamon ko dekhke hamare B^p ki, jo asman par hai, tarif karenge ; aur hamari paidaishka matlab piira hoga ; aur ha- mare kah'siya men buliie jane ka irada anjam pawega. Tab ham be- iman khansaman aur gaflatkar gumashta na thaharenge, aur hamara hisab lihushi se kiya jaega. Ha'sil I kala'm, 1. Is mazmiin se daryaft ho sakta hai, ki un ka kya hai hoga, jin ki rausbni is tarah se chamakti hai. We mubdrak hain. " Rahim insan apne hi sath neki karta hai," Ams. 11: 17. Aqibat men " da- na falak ki chamak ki manind chamakenge, aur we, jo bahuteron ki gadaqat ke bais hue, sitaron ki manind, abad ill abad tak," Dan. 12 : 3. In do ayaton se sabit hai, ki haqiqi dindari isi dunyii ke liye sab se achchhi daulat hai, aur aqibat ke liye sab kuchh ; kyunki agar wuh, jo aur logon ko piyar karke rahm kartd hai, apne hi sath neki karta hai, to bar waqt mubarakbadi us ke qabze men hai ; koi use ranjida kyunkar kar sakta hai, jab ki wuh ap taqat rakhta hai, ki apne tain khush kare } Agar koi muflis o lachar us ko mile, to wuh use tasalli dene se apne tain shadman karta ; agar koi us ka nuqsan kare, to wuh us ke badle men neki karne se apne dil se nuqsan ke khiyal bhula deta ; agar koi use satawe, to wuh us ke liye dua mangne se apna ji bahlata hai. Us ko aisa jaushan hai, ki shariroQ ke tir kabhi nahiri lagne ke. Aur aqibat men us ke hai ka bayan ham kyunkar kar saken ? Jo Daniel ne ilham se kaha hai, so jalal ke aise manzar ka ima deta hai, ki jis ke barabar admi ki zuban kya kah sakti hai ! 2. Aur un ka kya hai hai, jin ki rausbni is tarah nahin chamakti ? Un ke liye ek ivada nahin hai. Baraks is ke likha hni, ki jo phal nahin lata hai, " wuh shakh ki tarah phenka jata, aur siikh jata hai; aur log unhen batorte, aur ag men jhonkte hain, aur we jalte hain," Yuh. 15:6. To har ek Masihi bakhubi aur bari fikr o andesha se daryaft kare, ki us ki rausbni chamakti hai, ki nahin. Han, agar nahin chamakti hai, to shayad nahin hai. Agar cbir% rausbni na de, to kaun kah sakta hai, ki jalta hai ? Han, shayad jalta hai ; lekin kaun kah sakta hai ? Fauran use kholo ; dekho, ki jalta hai, ki nahin. Mat kaho, ki Hai hamare pas, lekin dhampi hui. Yih nahin ho sak- ta hai. Log chirag balke nahin cnhipate hain. Aur agar abhi tak 108 MASm HAMARr RASTF, jalta hai, to jaldi kholke kam men lao ; nahin, to bujh jaega, aur turn phika namak aur andhere hoke naqis thaharoge, aur bahar phenke jao- ge. Aur agar tumhdra hal aisa bilkull kharab na ho, magar turn goya mushkil se bacho, to tumhdra kaisa nuqsan hoga. Turn yahan din- dinari ki kuchh khushwaqti hasil nahin kar sakoge ; aur aqibat meo sitaron ki manind na chamakoge ; aur tumhari wuh nihayat khushi na hogi, jo bahuteron ki sadaqat ke bais hone se milti hai. Agar sharm aur afsos bihisht men ho sakte, to beshakk we Masihi, jin ki raushni se is dunya men kuchh faida na hiia, sharminda aur ranjida hote. Khuda ka shukr, ki us maqam i mubarak men sharm o ranj dakhl nahin pate ; lekin imandaron men wahan faraq hoga ; jo apne Najat-dihinda se is dunya men ziyada muwafiqat rakhte bain, wahan ziyada i^zatdar honge ; aur wuh daaya muqaddas hai, jis ka maqsad dindari aur bihisht ki mubarakbadi men ala martaba hai. 3. Is dunya men Ids Jci izzat Jcarm chdhiye ? Khass karke un ki, jo apne Mahk ki si raushni ziyada dikhlate hain. Dunya unhen iz- zatdar nahin samajhti hai ; lekin dunya hamare Uye qanun na howe. Ham aqibat ki raushni se chalen ; tab sab chizen apni apni haqiqat ke muwafiq nazar awengi. Ai bhaio, ham aisi chdl chalen, aur aisi raushni dikhlawen, aur aisi tasir karen, ki hamare asmani Bap ki tarif howe, aur hamara aram is dunya men, aur khushwaqti aqibat men, barhai jawe. " Ai achchhe diyanatdar naukar, shabash ! tu thore men diyanatdar nikla, main tujhe bahut par mukhtar kariinga ; tu apne khdwind ki khushi men dakhil ho." " Ai bure aur sust naukar ! Turn us nikamme naukar ko bahar andhere men dalo : wahan rona aur d^nt pisna ho- In do batoQ men se, hashar ke din, kaun tujh se kahi jaegi ^ XVI. MASm HAMARI' RASTr,,PAKrZAGr AUR KHALASr. Rev. a. Kreiss ki' tasni^f. Masih hamare Uye hikmat i Ildhi, aur rcistf, aur pdkizagi, aur khaldsi hai.— I Kar. 1 : 30. Ye baterj injil ka khulasa hain ; aur un se na faqat hamari lachar aur pareshan halat, balki najat ki rah bhf zahirhoti hai. Jis tarah Khuda ne adrai ko paida kiya tha, ab wuh us asli halat par nahiQ hai ; kyiinki PAKrZAGf AUR KHALASf. 109 Khuda ne us ko apni surat par ban^ya ; so jaisa Kliuda pak hai, wai- sa hi us ne admi ko bhi pak aur begunah paida kiya. Wuh apne Kha- liq aur us ki raarzi ko janta, aur qudrat rakhta tha, ki us ki marzi par chale. Garaz wuh us ki yagana^i^at men nihayat nekbakht aur muba- rak ihi ; par nafarmanbardari se Khuda ke hukm ko torke gunahgar hiia. Is tarah Khuda ki surat, jis par admi baniya gaya tha, bigar gai ; yane, admi ki pakizagi jati rahi ; us ka dil aur aql, jo Khu- da ki pahchan se raushan thi, tarik ho gai ; aur wuh Khuda se juda hoke na faqat bahut dukh aur tasdia pane laga, balki raaut ke qabze men bhi para, aur haraesha ki halakat ke laiq hua ; lekin jaise bure darakht ke achchhe phal nahin, wnise hi gunahgar admi ke farzand bhi pak nahin ho sakte ; balki gunahgar hain. Is hye Daiid ne kaha, ki *' DeKh, main ne burai men sdrat pakri, aur gunah ke sath meri ma ne mujhe pet men liya." So ham apne janam se Khudd ke gazab ke farzand aur jahannam ke Idiq hain. Xh, ah ! pareshan admi, jo ham hain! kaun ham ko is badani raaut aur hamesha ki halakat se bachae- ga r Ham apne tain bach^ nahiij sakte hain; lekin injil se malum hota hai, ki ham kis tarah maut se chhutke zindagi ko pahunchen ; kyunki wuh ek najat denewale ki khabar deti hai, jo na faqat qadir, balki mushtaq bhi hai, ki haraari pareshan halat se hamea khalasi de- we; aur is liye dunya men aya th4, ki gum hiion ko dhundhe aur bacha- we. Is khush-khabari ka khuldsa yih hai, ki " Masih hamare liye hikmat i Ilahi, aur rasti, aur paKizagi, aur khalasi hai." Ham in batOQ se zahir karenge, ki ham Maslh ke wasile se phir in. sab chizon men, jin ke ham najat pane Ke liye mahtaj hain, sharik ho saute bain. I'. Masih hamare Uye hikmat i Ildhi hai. — Jab tak admi Khuda ke mel mea tha, us ki pahchan us ke dil aur aql ko raushan karti thf, aur wuh us ki talim se us ki pahchan men barht^ jata tha. Is tarah us nesachchai aur ziudagi ki rah par hidayat paf. Lekin gunah ke sabab Khuda se juda hoke us ke dil aur aql yihan tak tarik ho gae, ki us ne apne liani ko nahin pahchana. Is dunya lie hakimon ne bhi, jo dunyawi chizon men bari aql o hikmat zahir karte the, us Khuda ko, jo asman aur zamin isa paida karnewala hai, aur us rah ko, jo zindagi ko pahunchati hai, apni hikmat se na pahchana. Un ki halat se, jo but- parasti ke gunah aur nadani men giriftar hain, zahir hota hai, ki admi bagair madad i Ilahi ke kahan tak Khuda ki pahchfln hasil kar sakta hai. Sabab kya hai, ki admi, jise Khuda ne aql di hai, patthar, aur lakri, aur aisi fan) chizon ke age jhuuta, aur un ko apna mahk janke piijta, aur un Ki Khudci ki si bandagi karta lipi ? Pnhis hawari ne is sawal ke jawab men litiha hai, ki " Unhon ne Khuda ko pahchanke us ki Khudai ke laiq tazim na ki, aur na shukrguzari ki ; par apuc khiyalon men be- hiida ho gae ; aur un ke besamajh dil andhere hiie. We apne tafn danathaharaKe nadan ho gae ; aur unhou ne gairfani Khuda ki buzurgi ko fani aduii, aur parinde, aur charpae, aur Kire makore ki siirat se badal dala. Isi sabab se Khuda ne un ke diloa ki shahwatoij ki napaki par un ko chhor diya, ki we apas men apne apne badan ko behurmat karen. Unhon ne sachche Khuda ko batil butoQ se badala, J no MASm HAMARF RASXr, aur Khallq ko, jo hamesha mub^rak aur barhaqq hai, chborke makh- liiq ki parastish aur bandagi ki.'' Is se zahir hai, ki admi ne aise wasile se, jo badan aur jan ko halak karta hai, apne tarn bachane chaha. Agarchi hakimon meii aise log the, jo but-parasti ki nadani par hanste the, tauhhi apni aql o danish se jhiith ke bad1e apnebhaion ko sachchai na sikha sake. Admi apni qudrat se najat pane ke live danai nahin hasil kar sakta ; par jo kuchh admi ke nazdik namiimkin tha, soKhuddne kiya, jo chahta hai, ki admi bacherj, aur sachchai ki pahchan pawen. Us ne apne iklaute Bete ko dunya men bheja, taid dunya us ke wasile se sachchai ki rah pawe. Jo koi hakim apne haqq men nahin kah saka, so us ne apne haqq men kah^, ki "Dunya Ki raushni main bun ; jo meri pairawi karega, so andhere men na cha- lega, balki zindagi ki raushni us ki hogi. Rah, aur haqq, aur zindagi maio bun : koi bagair mere wasile ke Bap pas nahin a sakta hai." Us ne apni tahm aur kamon se un chizon ki, jin ka najat pane ke live jann4 zuriir hai, ek kamil aur sacbchi pahchan di ; yane, hamare bachaae ke liye Khuda ki tadbir hamen batai, ki ham kisi tarah nahin, magar us ke Bete Tsa Masih ke dukh aur maut ke wasile S2, najat pawen ; jaise us ne Nikudimus se kaha, ki " Jis tarah Miisa ne samp ko bayaban men bulandi par uthaya, isi tarah zuriir hai, ki Ibn i Adam bhi uthaya jawe ;" yane, salib par mare — malaimon ke liye malaun howe — aur apni jan kafara men dewe — "taki jo koi us par jman lawe halak na howe, balki hamesha ki zindagi pawe." In baton se Masih ne zahir kiya', ki najat ki rah kya hai, aur ham kis tarah us par chalne ki qudrat })awen. Yih hikmat i Ilalii is dunya ke hakimon ke madrasoij men nahin sikhlai gai ; kyi'mki yih soch kisi admi ke dil men nahin aya, ki Khuda ap hamare gosht aur lahii men sharik hoke hamari najat ke liye apne tain qurbani guzrane. Agarchi Khuda ki aur najat ki rah ki pahchan sari hikmat se bari aur achchhi hikmat hai, tauhhi is dunya ke bahutere hakim us ko haqfr jante ; aur is talim par, ki ham faqat ek mash'ib Masih ke wasi'le se najat pa sakte, hansi karte bain ; lekin dunyawi aur Ilahi hikmat ke muqabala men likha hai, ki " Main hakimon ki liikmat ko nabud, aur danaon ki danai ko nest kariinga. Kahan hakira r kahaij katib } kahan is dunya ka bahs karnewala .'' Kya Khuda ne dunya ki hikmat ko batil nahi.a kiya r ki jab hikmat i Ilahi se yiin hiia, ki dunya ne apni hikmat se Khuda ko na pahchana, to Khuda ki yih marzi hiii, ki waz ki nadani se iman lanewalon ko bachawe. Aur Masih un ke liye, jo bulae gae hain, Kya Yahwdi kya Yunani, Khuda ki qudrat aur hikmat hai." So koi hakim, jo Masih ko nahin janta, apni hi hikmat par fakhr na kare ; kvunki us ne ab tak itna bahut nahin sikha, ki hamen najat pane ke liye kis par iman lana, aur is dunya men kis tarah guzriin karna chahiye. Lekin jis ki hikmat Masih hai, us ne aisi hikmat pai, jo najat ki babat use bhulne nahin deti. Yih hikmat sab qimati chizon se beshqimat hai, aur chhoton aur baron ko arasta karti hai. Jo ujiyale aur sachchai se ziyada andhere aur jhiith ko piyar karta hai, so us se nafrat rakhta, aur us ki tarbiyat aur talim ko nahin chahta hni. Lekin ab rat bahut guzar gai, aur subh nazdik hai ; is liye hamen chahiye, ki nfnd se jagen, aur murdon PAKIZACr AUR KHALASr. Ill men se utheo, taki Masih ham ko raushan kare, aur hamare liye hik- mat i Ilahi liowe. II. Mas>h hamdre liye rdsti hai. — Haraeii rasti i Ilahi chahiye is liye, la t)agair us ke ham Khuda ki adalat ke takht ke age khare na- hiu ho sakenge ; kyunki wuh haqq o msaf karnewala hai, aur be ta- rafdari ke har kisi ko, us ke kamoxi ke muwatiq, phal dega. Aisa shakhs, jo zahiri men badi nahin karta, aksar log use rastbaz jante hain ; lekin, yih aisi rasti nahiu, jo Khuda ko razi kare. Us ke huzur faqat wuh rastbaz hai, jis ne begun4h hoke tainam shariat ko aisa pura kiya, ki ek hukm ka bhi taqsirwar na hua. Lekin admion men, jo gunah ke sath pai'da hoke bare khiyalon, aur kamon, aur baton se us ko roz roz barbate hain, kaun hai, jis ki rasti kamil hai r Jo jism se paida Inia, sojism, yane gunahgar hii ; is hye hamari is h^lat ki babat Piih'is hawari ne likha hai, ki "Koi nek nahin, ek bhi nahin ; sab gumrah hain ; sab ke sab nikamme hain ; kol nekokar nahiu. ek bhi nahin." Is se zahir hai, ki agar Khuda ham se adalat ke sath hisab lewe, to us ke huziir koi betaqsir thahar nahin sakta. Pas, kis tarah ham rastbaz i Ilahi banen r Masih hamare hye rastbazi i Ilahi hai. Us ki neki kamil hai ; kyimki us ne begunah hoke tamam shariat ko pi'ira kiya, aur is kamil neki ko apne dukh aur maut ke wasile se hamare waste hasil kiya ; chunanchi likha hai, ki "Khuda ne us ko, jo gunah se kuchh ilaqa nahin rakhta tha, hamare liye gunah thaharaya, taki ham us ke sabab se Khuda ki rasti banen." Wuh hamari taqsiron ke sabab se pakra gaya, aur hamare sadiq hone ke w^ste jilaya gaya ; so kamil rasti hamare hye taiyar hai ; lekin us men koi shank nahin ho sakta, magar wuh, jo Mas'h par Iman lata hai ; chunanchi likha hai, ki Khuda se jo neki hai, wuh I'sa Masih par iman lane se miiti hai, aur un sabhon Ke liye, aur un sabhon men hai, jo iman late hain ; kviinki un men kuchh tyfawat nahia ; wuh, jo kam nahin karta, vane apne nek kamon par bharosa nahin rakhta, balki us par, jo gunahgar ko rastbazon men shumar karta, iman lata hai, usi ka iman rastbazi me.j gina jata hai ; kyunki har ek iman lane- wale ki neki ke liye Masih shariat ka saranjam hai ; is liye un par, jo Masih men hain, kuchh saza ka hukm nahin, balki Khuda ki maqbii- liyat im par hai. Par jo log apni hi neki par fakhr karke samajhea, ki ham dagainMasdi ki neki ke asmani badshahat men diikhil honge, un ki babut Khudawand ne farmaya, ki " Un ke hath panw bandhke bahar andhere men dal do, jahan rona aur dant pisna hoga." Lekin we, jo neki ke bhukhe piyase hoke Masih ki neki ko pate hain, so mubarak hain ; kyunki we ser honge, aur apne Bap kl badshahat men suraj ki miinind chamkenge. III. Masih hamdre liye pikizagi hai. — Khuda ne farmaya hai, ki •' Tum pak ho, kyunki maia pak hun ;" aur jo niamaten Masih ne hamare liye hasil kin, so bhi ham men tasir paida karti hain, ki gunah ki gul^mi men giriftar na rahen, balki agli chalan ki babat us purani \^ho, jo fareb denewali shahwaton ke sabab se bigar gai hai, ^^rk karen, aur apnejijan men nae bancQ ; aur nai ^iho, jo KhmJa ke ]12 MASm HAMARr RASTf, muwafiq neki men, aur haqq ki pakfzagi men paidd hiii, ikhtiyar karen ; kyunki asmani Yarushalana men koi napak aurmakriih dakhil nahin hoga. Lekin kis tarah ham, jo apni zat se gunah se aluda hain, aise pak banen, jaisa Khud^ pak hai ? Injil se zahir hai, ki Masih, jo hamare liye pakizagi hai, hamare dilon ko sab buraion aur gunahorj se saf o pak kar sakta hai. Wuh apnl ^«/c chalan se hamen pakizagi ke liye bulata hai ; kyunki wuh hamesha apne Bap ki marzi par chala, yahan tak ki us ne apne dushmanon se kaha, ki " Turn men se kaun hai, jo rrujh par ek gunah sabit kar sakta hai "c" Us ne khata na ki, aur us ki zuhan men fareb na tha ; aur is tarah " us ne hamare hye ek namiina rakha hai, ki ham us ke naqsh i pa par chalen." Wuh apnf talim se ham ko pakizagi ke hye bulatta hai ; kyunki us re saf saf zahir kiya, ki faqat we, jo pak dil hain, Khudako dekhense. So usne Nikiidimus se kaha, ki " Agar admi Ruh aur pani se phir paid^ na howe, to wuh Khuda ki badshahat men dakhil nahin bo sak- ta/' Aur Patras hawari ne likha hai, ki " Turn farmanbardar larzand bankar un hirson ke, jin men tum nadani ke waqt giriftiir the, hamshakl na bano ; balki jis tarah tumhara bulanewala pak hai, apni sab chalan men pak raho." Isa Masih hamari pakizagi ke liye Ruh i Quds Ico bhejtd hai, ki hamare dilon ko raushan aur pak kare, aur hamen gunah ki rah se phirake dsmani niamaton se arasta kare ; kyunki jin ke dil meij Ruh i Quds basta hai, un ki chalan se us ke phal zahir hntehaiij, jo mahabbat, aur khushi, auraram, aur sabr, aur mulaimat, aur nek-khoi, aur iman- d^ri, aur burdban, aur parhezgari hain. I'sa Masih ne hamari pakizagi ke liye opnd lahu bahdyu, jo ham ko hamare gunahon se pak karta hai ; — ki " agar bailon aur baKron ka lahu aur bachhiya ki rakh napakon par chhirkne se badan ko paklza karti hai, to Masih ka lahu, jis ne azli Riih se Khuda ke age apne tain qurbani guzrana, hamare dilon ko murde kamon se Khuda ki ibadat karne ko kya ziyadatar pak nahin karega r" Aur '* we kaun hain, jo safed pairahan pahine, aur khurme ki dalian hathonraen lie, us takht aur Barra ke age khare hain ? Ye we haiu, jo bari afat se ae hain ; aur unhon ne apne pairahan Barre ke lahu se dhoke unhen safed kiya." Pas, koi gunah aisa bara nahin, jo us ke lahii se mitaya nahio ja sakta. Aur agarchi hamare gunah khun ki tarah bote, taubhi barf ki manind safed ho jaenge. Agarchi ham apni insani tabfat ki kamzori ke sabab roz roz gunah karte hain, lekin agar ham iman &e Masih ke milap meji rahen.to wuh ham ko pak karega, taki ziyada phal lawen, aur pakizagi meo barheo ; aur hamara sab kuchh, yane hamari ruh, aur nafs, aur badan, us ke ane tak begunah salamat rahe. Par adalat ke din khula khuli zahir hoga, ki Masih hamare hye pakizagi hai ; kyunki us ke imand^r log u? ki pakizagi men sharik hoke aise pak o saf zahir honge, jaise ki unhon ne kabhi gunah na kiya. So we Masih ki pakizagi ivo pahinke adalat ke din Khuda ke age sharminda na honge ; balki beaib aur bed% pae jaenge. Is liye hamen chahiye, ki Masih ki pakizagi ki talash kareii, taki ham is laiq thaharen, ki ^ihuda ko dekheij. PAKFZAGr AUR KHALASf. 113 IV. Masih hamdrc Uye khaldsi hai. — Banf Israel ki khalasi, jo iinhon ne Musa ke wasile se Misr se nikalne men p^«, us khalasi ki, jo Masih ke wasile se Jmandaron ke live taiyar hai, ek nishan hai : ki jaisa bani Israel Misr ki sakht galami meu afsos karte the, waisa hi dindar lor<' qism yih hai, jahan mza rakhne aur matam karne ki zuriirat faqat ek gharane ya e.x hi shakhs par ho. Tab us ka ishtihar karna beja hota. Jaisa ki Masih ne apne pairauori ke waste farmaya, ki " Jab tum roza rakho, makKaran ki manind turshrii mat ho ; kyiin- is'\ we apne munh bigarte hain, taki admion ki nazar men rozadar ho- wen," wagaira, Mati, 6 : 16 — 18. Is halat men roza ki manadi ya ishtihar beja hota. Roza ki haqiqat rozadar aur Khud^i hi ko malum howe. Yiin roza i nihan, aur roza i amm ke darmiyan imtiyaz kiya chdhiye. Jo roza. kilaiq aur haqiqi hai, us men ye tin butea zurur pai jaengi. Y line pahlt, ki rozadar khane, aur pine, aur bar qism ki nafsani lazzaton se ba qadr i maqdur baz rahta hai. D d sri y'lh, ki wuh Khuda ke age farotani se apne gunahon ka iqrar karta, aur kamdl ajizi ke sath ilti- m^s karta, ki J;ihuda rahm khakar siyasat karne se darguzare. Tisrt ROZA I HAQfQf Kf KATFIYAT. 121 yih, ki minnat karta, ki Khud^ we sab dini aur dunyawi barakaten, jin ki us 1\0 ya auron ko ihtiyaj hai, hakhshe. Jahan ye sab bat«a pai jatin, rozadari haqi'qi aur faidamand hogi. Parjis ke roze mea ye bateij pai na jatin, wuh roza batil aur hefaida hai. Bahut log- us Ko roza kahte hain, jahan faqat ek muddat tak khane pine se baz rahte hain, aur jante nahm, Id baz rahne ka sabab, y^ roza rakhne ka matlab kya hai. Yun ahl i Islam aksar roze ke bab men ban galati men pare hain. Quran ke mutabiq j^iz yih hai, ki " Khao, aur pio, jab tak saf nazar awe turn ko dhari sufed ju- di dhari siyah se fajr ki ; phir pura karo roza rat tak, aur na lago un se — yane auraton se — jab itih^f men baithe ho masjidon men." Yun un par jaiz hai, ki rat bhar aish o ishrat men katen ; ki khate pite rahen, aur masti, ya jo ji chahe, us meij rat ko sarf karey, aur fajr ko phir roze men rahen ; goya, ki Allah ko rat men siijh nahin parta, y^ insan ke kamon par lihaz nahin karta ! Aise roze par Allah yun sawal karta hai : " Jab turn ne roza r^kha, aur matam kiya, to ky^ mere liye, hdn, mere liye roza rakha tha ?" Zakariyah, 1 : 5. Jahil aur jalsazon ka dastiir 1 ai, ki aise kamon men matam karne aur ishrat karne ke hudud thaharawen, aur Aahen, ki Fulani ghari tak matam karo, aur apni jan ko taklif deo ; phir us ke bid fulani ghari tak dil bahlakar aish o ishrat karo. Sachche ambiya aur Allah ke bheje hiion ne aisa nahin kiya. We is bat men muttatiq hiie, ki bam Aidam jab roza rakhe.j, tp roza ke sabab, aur zururat, aur munasibat par gaur karen, aur dil us men yahaa tak fikrmand howe, ki achchhe se achchhe khane men. aur aish o ishrat men bhi lazzat na howe. Unhon ne qaniin ke taur par nahin thahardya, ki kis qadr, ya kitni muddat tak khane pine se baz raha chahiye. Is bat men bani A'dam ki hciiat aur taqat men tafawat hai. Un ke amal se, jo Tauret Injil ke kai maqamon men manqul hai, maliim hoga, ki we kis qadr baz rahte the, aur ham to bhi kis qadr baz rahna munasib hai. Yun Tauret men sahifa i Yashiia ke 7 bab men hai, ki jis din bani Israil Ki fauj shahr i Ai ki Jauj se shiKast hui : " Logon ke dil pighal gae, aur pani se ho gae. Tab Yashiia aur Israil ke sare buzurgon ne apne kapre phare, aur Khudawand Ke ahdname ke sanduq ke age sham tak aundhe pare rahe, aur apne siron par khak urai. Aur Yashiia bola,Hae,ai Khuda'wand Taala, tii in logon ko kis liye Ardan par lay^, ki ham ko Anturion ke hath men giriftar kare, ta we ham ko nabud kareo } Ai, Kasli ki ham q^^naat karte, aur Ardan ke par rahte ! Ai Khudawand, ab jo Israili apne dushmanon ke age se bhagte hain, main kya kahiin ? Ki Xanaaini aur is zamin ke sare basnewale sunenge, aur ham ko gher lenge, aur hamara nam zamin par se mita dalenge, aur tu apne buzurg nam ko kya karega }" Us halat men malum hota hai, ki na khane pine men, na aish o ishrat men kuchh lazzat thi. Phir, Samuel ke pahle sahife ke 7 biib men hai, ki sandiiq i sha- hddat aur ahdname ka Filistioa ke hathon men pard, aur bis baras ke arse tak bad hali men raha, " Tab sare bani Israil ne Khudawand ke huzur nale kie. Aur Saii.iiel ne Israil ke sare gharane kg kaha, ki agar turn apne dilon se J;lhudawand ki taraf phiro, to un ajnabi K 122 ROZA I HAQfQr Kf KAIFIYAT. mabudou ko aur Istarat ko apne darmiyan se nik^l phenko, aur Khudawand se dil lagao, aur usi akele ki ibadat karo, to wuh Filistion ie hath se najat bakhshega. Aur bani Israil ne BaaKm, aur Istarat 'ko nik^l phenka, aur akele Khudawand ki bandagi karne lage. Phir, Samuel ne kaha, ki sare banf Israil Misfa mefi jamahoweo, taki maia tumhare live Khudawand se dua m^ngun. So we sab Misfa men faraham hue, aur pani nikala aur Khudawand ke age chhirkao kiya, aur us din roza rakha, aur wahan bole, ki ham Khudawand ke gunahgar hain." Aur Khuda ne un ke istigfar aur zari'an suniQ, aur un ka roza qabiil kiya, aur unheu un ke dushmanon ke hath se rihai bakhshi. Phir, Tawar-kh ke dusre sahife ke 20 bab men Hkha hai, ki " Bani Moab, aur bani Amun, aur un ke sath bahut log jang ke liye Yahusa- fat par charh ae. — Tab Yahusafat dar gaya, aur Khudawand ki talash ko apna rukh kiya, aur tamdm Yahiiddh men roza rakhne Jci manddt karwdi. Aur bani Yahudah jama hue, ki Khudawand se madad mangen, aur we Yahudah ke sare shahroQ. men ae, ki ^^hudawand ko dhundhen. Aur Yahusafat Yahudi^h aur Aurshalim ki jamaat ke darmiyan Khuddwand ke ghar men nae sahn ke age khara hua, aur kaha, ki Ai Khudawand, hamare bapdadon ke Khuda, kya asman men tu Khuda nahin \ Aur tu qaumon ki sari mamlukaton ka hdkim nahiii? Aur tere hath men aisa zor aur qudrat hai, ki koi tera samhna nahin kar sakta. Kya tu ne, ai hamare Khuda, is sarzamin ke bashindofi ko apni guroh Israil ke age se kharij nahifi kiya, aur use apne dost Ibrahim ki nasi ko hamesha ke liye nahin diya ? Aur we us mefi base, aur tere nam ke liye us men ek maqdis banaya ; kyunki unhon ne kah^, Agar bala, jaisa ki talwar, aur afat, aur mari, aur kal ham par a pare, to ham is ghar ke age aur tere huzur i khare honge, ki tera nam is ghar me© hai, aur ham apne dukh men tujh se faryad karenge, aur tu hamari sunega, aur hamen najat bakshega. Aur ab, dekh, ki bani Amun, aur ahl i Moab, aur koh i Sair ke log, jin meo tu ne bani Israil ko, jab we zamin i Misr se nikal ae, dne na diy§, balki we un se phir gae, aur unheij halak na kiya ; dekh, we ham ko yih badla dete hain, ki charh ate hain, taki ham ko hamari miras se nikdleij, jis ka tii ne ham ko waris kiy^ ! Ai hamare KhudS, kya tu un ka insaf nahin karega r Kyunki is bare amboh ke muqabil, jo ham par charh ata hai, ham kuchh taqat nahin rakhte ; aur ky^ kareij, so bhi nahin jante ; balki hamari ankhen tvjh par haio- Aur tamam Yahudah apne al o ayal, yane apni joruaQ aur larkon samet, Khudawand ke age khare hiie." Aur Khuda ne un ke roza aur zarian qabul kin, aur un ke dushmanoQ ko hazimat dekar un ko r'\\\i\ bakhshi. Un ke ahwal se malum hoti hai, ki un ke roze ke dinoe men achchhe se achchha khana un ke liye mazadar na tha, aur r^t ke waqt aish o ishrat ke nam o nishSn bhi un ke darmiyan na the. Phir, Azra ne (Azair) apne sahife ke 13 hih men likha, ki *' Main ne Ahawd ki nadi par manadi karwiM, ki Roza ralcho, ki ham apne Khudd ke huzur djizi karen, aur us se dua mangen, ki safar men ham ko aur hamare balbachchon, aur hamare mal ko ba salamat rakhe. Kyunki mujhe sharm ii, ki badshah se sipahi aur sawar ming lun, ki we rah men ham ko dushman se pandh dewen ; kyunki ham ne badshdh se I ROZA I HAQrQf Kf KAIFIYAT. 123 kaha tha, ki hamare Khuda kd Mth panah dene ko un sabhoQ par hai, jo us ke talib haia ; par us ka jabr, aur qahr un sabhon par jhum rahta hai, jo ijse chhorte hain. So, ham ne roza rakhkar is bat ke liye apne Khuda se dua mangi ; aur hamari dua qabul hui." Un ki us sarguzasht se bhi tnahira hai, ki we roza rakhne ke sabab j^nte the, aur un ke roze ke dinon men we achchhe khane ya ishrat ka khiyal nahi^ rakhte the. We Aurshalim, apne watan ko phir jane par the, lekin ajiz, aur kamzor, aur bechara the ; aur guzar un ka dashman aur wahshi qaumon ki sarhadoij men se tha. Unhon ne Faras ke badshah se kaha tha, ki Allah hi par hamara tawakkul hai, ki hamari panah kare, aur dushmanoij ke hath s^ hamen mahfiiz rakhe, ki us ka h^th panah dene ko. un sabhon par hai, jo us ke talib hain. Isna i rah men we mushkil men par gae. A'ge jane se dahshat aur khatar tha ; pichhe phirne men sharm aur zarar. Un k^ chara na rahd. We roza rakhne, aur Allah apne Khuda Ko dhundhne lage ; us ne qabul kiya, aur un ke safar ke saranjara ko sahib salamat pahun- chaya. Unhon ne kuchh fikr na kiya, ki subh ya sham ko Jcis waqt " dhari safed aur dhari siyah ka faraq nazar awe." Balki apne khatar aur mushkil par fikrmand hue, aur Khuda ki razamandi kehasil karne par, yahan tak, ki achchhe khane aur pine, aur aish o ishrat ki lazzat se bhi faramosh hue. Aur Daiid ne, jab us kalarka bi'mar ho maut ke qarib pahuncha tha, *' us larke ke liye Khuda se arz ki, aur roza rakh^, aur ghar men jakar sari rat zamin par para laha." 2 Samuel, 12 : 16. Phir, Daniel nabi ke waqt jab Faras ke badshah ne salahkar i bad- batin ke fareb se Daniel ko, bina qusur kiye, sher i babar ki mand men dala tha, " Tab badshah apni bargah men gaya, aur sari rat faqe men raha, aur baje ka manch us ke age lava na gaya, aur nind us se jdtirahi." Dan. 6 : 18. Phir Daniel ke 10 bab men yun likha hai, " Main Daniel un dinon meo tin hafte tak gam karta raha. Main ne tin hafte ke guzarne tak lazzat ki roti na khai, aur mere munh men gosht, ya sharab na aya, aur main ne apne par tel na mala." Aur aglab hai, ki us ke mulk ki wirani, aur apne Khuda kl haikal aur kalisiya ki be hur- matl par gaur karne se, gam aur malalat us ke dil par yahcin tak galib hiie, ki achchhe se achchha khana us ko nSgawar hua. Aur Yunas habi ke sahife ke tisre bab men hai, ki jab unhon ne nabi ki zuban se Khuda ki tahdid aur waid apne shahr par suna, ** Tab Nainawe ke bashinde Khuda par iman lae, aur roza ki manadi kf, aur sare chhote haron ne tat pahine. Aur yih khabar Nainawe ke badshah tak pahunchi, aur wuh apne takht par se utha, aur badshahi libas ko ntix dala, aur tat orhkar rakh par baith gaya. Aur us ne badshah, aur amiron ke farman se, Nainawe men manadi aur ishtihar karw^ya, ki na insan, aur na haiwan, na galle, na mawashi kuchh chakhen, aur na khawen, na pani piwen. Lekin insan aur haiwan tat pahinen, aur Khuda ki taraf dil se faryad karen ; balki har koi apni apni buri rah se, aur apne apne zulm se, jo un ke hathon men hain, phirjaen. Kyajane j^huda phire, aur thahar jae, aur apne bare qahr se baz rahe, taki ham log halak na hon ! Aur Khuda ne un 124 ROZ.\ I HAQfQr Kl KAIFIYAT. ke amal ko dekha, ki we apni apni buri rah se phir gae ; tab Khuda us badi se, jo un ki babat tabdid Idya tha, phira, aur use na kiya." Un ka roza nianawi aur baqiqi roza th^- Us men kucbh tiflagi, " kala aur safed dhari" Ke faraq nazar ane, ya aise kucbh butlanon ke haqq men, dakhil na hui. Un ki b-idkan'of) ki yad, aur Allab ki rahmat aur pakizagi, aur sacbai Ki pahchan, un ke dilon men gabb bui, aur aise sab batil aur be faida khiyaloii ko un se dur kiya. Yun in sib roza i mazkur se, aur bnbutere in ke siwa, jo Tauret men mundarj haiu, yih bat mabim bai, ki jis roza i manawi aur baqiqi se Khuda razi hua, aur use qabul kiya, rozadar ka dil kisi tarah ke gunah se, khwab apne, khwab apni qaunQ ke gunah se yaban takgamgin hua, Ki roza ke waqt achchhe se achchhe khane pme mea us ke Hye lazzat n i bui. Aur Nahamiyah Ke sah^fe Ke 1 bab, aur Yuel nabi ke 2 bab, 12 — 17 ayaton ko bhi yabaa p^rho. Injil men ])bi roza rakhne ka tazkira jo bai, usi tarah ka hai. Amal ke lU bab men Karnelius apna ahwal yun bayan karta hai, ki " Char roz hue main ne is waqt tak roza raKha ; aur tisre pahar ko apne ghar men dua mangta tha ; aur kya dekhta bun, Ki ek mard nurani hbas men mere samhne Kbara hiia, aur kaha, Ai Kar- nelius, teri dua qabul bui, aur teri khairat Khuda ke huzur yad men ai." Karnelius Rum ki fauj mea ek subadar tha. Us ke log butparast the, aur wuh ap butparasti mea parwarda hua. Jab us kl paltan Yabudiab men ai, aur wuh Tauret Injil ki talim se waqif hone laga, tab apni jihalat aur gunabon se agab hone laga, aur dil us ka bari ghahrahat men par gaya. Tab roza rakhne, hur du^ mangne, aur apne gunahon ke qatu'd karne se sacbche Khuda, aur sacbche din ko dundhne b^ga. Us dil tangi men wuh apne kh^- ne ki lazzat par albatta khival na karta. Phir, Amal kel3 bab men likha hai, ki "Antakiya ki kalisiya men baze nabi aur ustad the ; un men Barnabas, aur Shamaun, aur Lukius, Manaen, aur Saul the. Aurjiswaqtwe Khudavvand ki bandagi Karte, aur roza rakhte the, Riihi Quds nekaha, ki Mere liye Barnabas aur Saul ko alahida karo, us kirn ki khatir, jiske waste main ne unhen bulaya. Tab unbon ne roza raKhke, aur dua mang ke. un par bath rakha, aur unhen rukbsat kiya." Yih wuhi bat, jo Masih ne kaha, ki " Dulba un se liya jaega, tab we un dinon men roza rakbenge." Ilawari, aur shagird Masib Ke, ?humar men there, aur yatimon ki manind dunya men rah gae. Un ki kalis'fyaen kam huin, aur dur diir shahrog men alahida thin. We sab kahiij mazlum aur majbur the. We dusbman aur butparast kahin aur amilon ke amal aur ikhtiyar meo the. So, we ausar auqat tangi, aur taklif, aur khatar meij the ; aur koi nahin janta tha, ki wuh kis din kore ki mar kh^e, ya qaid men pare, ya mar bhi dala jae. Us halat men albatta khatar aur andeshamandi un ke dilon par galib hoti, tab roza rakbna baja hota. Aur Pulus aur Barnabas usi safar men, jab bahutere mulk aur shahron men manadi kar chuKe, tab un ki kabsiyaoo meij phira kiye. aur shagirdon Ke dilon kotaqwiyat di, aur takid Ki, ki fman par sabit rahen, aur kaha, Zurur hai, ki ham ban musibatoo se Khuda ki b^d- ROZA I HAQfQr Kf KAIFIYAT. 125 shdhat meo ddkhil howen. Aur har ek kalisiya meQ buzurgoa ko muqarrar karke, aur roza ke sath dua mangke, unhen Khuda ko, jis par iman l^e the, su4)urd kiya. Yah^n bhi roza i manawi murad hai. KyunKi un kalisiyaon ke bhai band aksar iman men nau zada, aur Injil ke mazmun aur qanun se kam waqif the. Aur un ke buzur- gan bhi apne apne nae kam se tajribakar na hue ; is sabab se bhf andesha tha, na ho, ki khalal, aur bidat, aur berahi men paren. To us khatar aur andesha ki khatir roza rakhna, aur dua mangna bahuthi munasib tha. Aur un ki rozadari aur duaen maqbul hi'iiQ. Aur Injil men roza rakhne ka tazkira hai, jo naraaqbiil aur la h^sil hiia. Luka Ke 18 bab men hai, ki " Do shakhs namaz karne ko haikal men gae, ek Farisi. diisra bajdar. Farisi alag khara liokar yuo dua mangta tha, ki Ai Khuda, main tera shukr kartahun, ki auroQ ki manind lutera, zalim, zinakar, ya jaisa yih bajdar hai, main nahin hun. Main hafte men do bar roza rakhta, aur apne sare mal ki dahyaki deta him. Par bajdar ne diir se khara hoke itni bhf na jurat ki, ki apni ankhen asman ki taraf uthawe, bali%i yih kahke apni chhati pitta tha, ki Ai J^huda, mujh gunahgar par rahm kar. Main turn se kahta hun, ki yih shakhs dusre se sadiq thaharke apne ghar gaya." Farisi ne bahut roza rakha — hafte ke do din faqon men kata, lekin roza i haqiqi na rakha ; kyunki apne roze ke sabab ya mujib par gaur nahin kiya. Apne gunahoii ko nahin pahchana, balki samajhta tha, ki apne roze se bara sawab hasil karta tha. Yurj haqiqi aur manawi roze ke muhasil ke badle us ka roza faqat us ki magriiri, aur khudbmi, aur namaqbuh ko barhata tha. Mahammad ke bab men baz musannifon ne hkha hai, ki " Wuh hafte men do bar roza rakhta tha." To us ka roza us Farisi ke roze ke bardbar tha, aur us ka muhasil barabar. Lekin us ki manind lAsiixd^mmdid apne haqq fnen n-d.hm kah sakta, ki " lutera, aur zalim, aur zinakar main nahin hiin." Pas, Tauretaur Injil se malum hai, ki roza rakhna bahut hi munasib, aur faidamand hai, jab achchhi tarah se kiya jae. Lekin jab gafili, ya galati se kiya JRe, tab faida ke badle zarar aur nuqsan hasil hot^ hai. Aur jis jis waqt kisi ka roza faidamand aur maqbul hua, rozadar ka dil apne gunahon, aur apne bhai band aur qaum ke gunahon ki pahchan se yahan tak gam gin th ' ^ 188^ MUSrSATON MEN TASALLT. Khudawand Masfh ne hamdre aur us ke darmiy^n w^sita hokar ham se aur Khuda i pak se rael karwaya ; aur wuh rastbazi, ki jo ham ne apni badkirdari se kho di thi, az sar i nau hamare live hasil ki ; aur us Khuda i rahim ne apna Beta hamare gunahon ke iwaz mee dekar hamare gunahon ki magfirat ki. To kya ham yaqin na karen, ki wuh hamen aur sab niamaten, ki banisbat is niamat i najat ke kamtarin o haqirhaio, apni amrahmatoase ata karega ? Pas, zunir hai, ki ham apne sare dil se us ke wadoQ par im^n rakhen ; aur us iman ke sath yih safari chand roza dunya ka bakhair o khiibi tamara karen. Aur ai piyaro, tum, jo ab talak bise abdar moti se, jo naj^t ke motion men anmol hai, benasib ho, dusri bar bhi hamari guzarish tum se yihi hai, ki Khuda ke waste apni jan ke bachao ki tadbir karo ; aur yih halat, ki jis men tum giriftar ho, yaqin jano, ki is se tum ko kuchh bha- lai na milegi ; aur na wuh aish o ishrat, ki jis ke tum mutlashi ho ; to agarchi tum aisi halat men us hayat i naj^t ki bihtarion se dur ra- ho, to yaqin hai, kikabhi khazana i najat hasil na kar sakoge. Afsos, hazar afsos, ki dunyawi muamalon men bare siyane ho, ki us meG hamara nafa ya nuqsan hai ; aur haqiqat men yih dunya fani hai ; par jan, jo ki beqimat hai, us ke bachao ki babat kuchh bhi khiyal nahin karte- Albatta jab ki tum se sawal ho, to kahoge, ki Ham to jan ki najat ke joyan haia ; par, ai bhaio, kya us kirdar se, jo ki haiwan bhi nahin karte, najat i^e malik hoge r Yane mitti o patthar ki muraten banakar un ki suraton se najat ke talib ho, to kyi yih mumkin hai ? Pas, tum nahin jante, ki yih karigaria.i is hi duny^ ki hain, aur yahan rah j^engi. lieiun kaun tumhara rafiq bokar tum- hare sath us khaufnaK safar ka ham-safar hoga ? So lazim hai, ki is khiyal o khwab men gafil na rahkar bedar ho ; aur Masih Allah ke, jo shafi haqiqi hai, daman i daulat ke zer sae ao, aur wuh niamat i miras, ki jo Allah Taala ne roz i azal se muqarrar ki hai, apni miras banao, taki tumhari jan hamesha ki aish o ishrat men khushi o khur- rami h^sil kare ; aur tarif, aur jalal, aur qudrat us ke pak nam ko abad ul abad ho. Amin. XX. MUSrBATON MEN TASALLf. Rev. F. Schneider ki' tasni'f. Jab wuh ye baton un se kahid rahd, dekh, ek sarddr dt/d, aur use sijda karke kahd, ki Meri bcti abht mar gat ; par td dkar apnd hath us par rakh, to wuh jiegi. Tab Tsd uthkar apne shdgirdon samet us ke pi- chhe chald. Aur dekho, ek aurat ne,jis kd bdrah baras se lahujdri MUSrSATON MEN TASALLf. 139 thd, ptchhe se dkar us ke kurte kd daman chhud ; kyunki wuh apne ji men kahti tht, ki Agar mahifaqat us ke kurte ko chhuun, to bachjd- ungi. Tsd ne phirke use dekhkar kahd, ki Ai beti, khdtirjama ho ; tere tmdn ne tujhe bachdyd. Aur wuh aurat us ghari se bach gai. Aur Tsd us sarddr ke ghar men pahunchd, aur bdnsli bajdnewdlon aur dhum machite logon ko dekhke un se kahd, ki Kandre ho ; kyunki lar- hi n-.hin mari , balki soti hai . We us se hansne lage. Par jab we log bdhar iiikdle gae, to us ne andar jdke us kd hdth pakrd : tab larki uthi. Aur is mdjara ki shuhrat us tamdm mulk men phail gat. — Mati, 9 : 18—26. Bahut log is zindagj ke ranj, dukh, musibat aur afaton par aisi kamiatiqadi se faryad karte aur kurkarate hain, Ki koi samajh sake, ki is zindagi ki muslbatuii men tasalli aur khatirjamai ki bat nahin hai ; han, ki koi khiy^l Kar sake, ki Khuda bojh rakhta, lekin sambhalne ki taqat nahiii bakhsbta hai. Par aisa nahm hai; kyunki koi musibat nahi'o hai, jis ke waste Khuda ue dindaroa ke Hye tasalli aur khatir- jamai taiyar nahin ki. Yasaiyah nabi ki marifat se Khuda ne f^rmaya. Main tujh ko zor bakhshta, mnin teri madad karta, main apni rastbazi ke dahine hath se tujh ko sambhalta huQ. is live malum hota, ki agar admi musibat mea tasalli, o khatirjama'' aur ummaid nahin rakhta hai, to sirf us ka qusur hai; Kyunki we bedinon ki manind tasalli aur ummaid ki talash biikull nahin kartr, ya nridanozi ki manind wuhafi nahfn dhundhte hain,' jahan sirf pai jati hai ; yane us ke pas, jis ne wada kiya hai, Musibat men mujhe pukar, to mnin tujh ko bachaunga, aur til meri tarif karega. Ye. kaisi tasalli ki batea bain! Aur jab ham in ayaton par gaur karte hain, jo age sunai gaiij, tab ham ko malum hoga, i\i Kai ek tasalli aur khatirj.tmai basil hoti bain. Is li- ye ham in ayaton ke muwafiq kai ek tasalli ki baton ka bayan kar- enge, jm se ham is zindagi ki musibat sabr ke sath sab sakenge. I. Har ek admi kisi dukh, ranj, gam, musibat, ya tangi men hai. II. Har ek soche, ki meri musibat sab se bari nahin. III. Musibatea admi ki aksar Khuda ki taraf hidayat karti bain. IV. Tman ki rah se admi har ek dukh, ranj, musibat men tasalli, madad aur bachao pata hai. V. Khuda ki madad aur bachao ajib hai. I. Injil ki ye baten hamen yad dilati hain, ki har ek admi kisi dukh, ranj, gam, musibat men hai. Likha hai : Dekho, ek sardar ne ake use sijda Kiya, aur kaha : Meri beti ab tamam hui ; par tii chal, apne hath us par rakh, ki wuh ji uthegi. Ek sardar tha, jo is dukh men giriftar tha, ki us ki beti, shayad us ki chhoti piyari beti, mar gai. Us ka ikhtiyar, jo logon ke pas rakhta tha, us ki hoshyari aur martaba us ko is duKh aur gam mexj nahin bacha saka ; us ne bhi ap- ne gbuthne dukh ke mare teke ; us ne apna hath gam ke mare min- nat karne ko uthaya ; us ne apna munh madad mangne ke waste khoU. Ai mubtajo aur kangalo, tum subh ko fikron ke s^th uthe, aur sanjh ko andeshon ke sath lete ho ; ai garibo, aur chhote log, jo roz roz apne dukh aur musibat uthate ho, hasad ki ankhon se amir 140 MUSrBATON MEN TASALLf. aur daulatmandon ke mahallon par nazar mat karo ; mat samjho, ki is dunya ke bare log sirf nekbakht haiij ; dekho, ek sardar aya, jis ki beti mar gai thi. Ranj, dakh, musibat, gam aur maut amlron ke mahalloQ men bhi ati hai. Yaqin hai, ki bar ek admi kisi dukb, ranj, musibat men giriftar hai. Pas, admi kahaa uq se panah lega ? Sha- yad martaba men r Hae, bae ! Bahuttre aur amir aar bare admi, chbote aur g-aribon se badalna cbcihte the ! Shayad apni daulat me^ ? Yaqin jano, ki daulatmandon ki imaraton men bhi bahut chhipe hue fikr, aur andeshe, aur bahut poshide gam, dutch, aur taklif ham. Shayad apni buzurgi aur taqat men ? Han, ho saKta, ki zorawar sar- dar tamam lashkaron par fath pawe, shahr aur mulkon ko barbad kare, balki is zindagi ki taklif, ranj aur musibatoij se azadagi nahin pd sakta hai. Haxj, aur yih bat bhi such hai, ki sab se bare aur amir admion ki buzurgi, shdn. aur shaukat aksar jaldi jati rahti hai; kyun- ki yih sab fani bain, Har ek admi par is dunya men zurur parta hai, ki ranj, dukb, gam, taklif, musibat uthawe ; yih gabhon ka hai tha, jo hamare ige the, aur aisa abhi hai, aur aisa hi hoga. Is liye, ai dukh aur taklif uthanewalo, apne dukh aur ranj ke bojb sabr ke sath uthao ; ai gam kh^newalo, mazbiiti se saho, jo hhuda Ua hath tum par ra vhta hai. Khudawand ne lihi apni salib apne iipar uth^i. Us par nazar karo ; us ki sabb tum bhi uthao ; us ke pas jao, jab musibat, ranj, dukh tum par parta, aur tum asani aur sabr ke sath uthii sakoge. Lekin kol kahe : Meri musibat sab se bari hai, wuh in ayaton se ek aur ta- salli ki bat sikhe, yane, II. Teri musibat sab se bari nahi'n hai. Likha hai, ki Isa uthke apne shagirdon ke siith us ke piehhe chala. Aur dekho, ek aurat ne, jis ka barah baras se khnn jari tha, us ke piehhe ake us ke kurte ka d^iman chhua ; aur ji men kahti thi: Agar main sirf us ka kurta chhuungi, bhali changi ho jaungi. Kaun kah sakta hai, ki un donon men kis ki musibat bari thi, is sardar ki, jis k1 beti mar gai thi, ya us aurat ki, jis ka barah baras se lahu jari tha } jis ne, jaisa Markas ki Injil men likha hai, bahut se hakimon ki dawden khai thin, aur apna sab mal kharch karke kuchh faida na paya tha, balki us ki bimari aur bhi barb gai thi. Us ne in barason ke arse men kai ek dafa beshakk madad chahi, idhar udhar chali gai, ki wahan ya yahaij ilaj apni bi- mari ke waste pawe. Betasir tum yih bat sun sakte ho, jo us ki ba- bat likhi hai ? — Agar main sirf us ka kurta chhuiingi, to main bhali changi ho jaung». Shayad ki baze un men se, jo Masih ke piehhe chalte aur apne ranj, dukh, gam uthate the, jab us bimar aurat ko dekhte the, khiyal kiya, Haqiqat men meri musibat sab se bari nahiQ. Han, shayad ki ham men se kai ek, jo dukh aur ranj men giriftar hain, isi tarah kahenge, agar un ko sab musibaten, jo hamare bhaion aur bahinon par parti bain, mahim hoti hain. Sirf there shakhs hain, jo is aurat ki manind biirah baras se madad chahte, aur dua meingte hain ; thore hain, jo din din, rat rat, hafta hafta, mahina mah/na, ba- ras baras se dukh aur ranj men hain. Ham apne bhaion aur bahinon ke sab dukh, gam, aur musibaten nahin jante hain ; kyunki we mu- sibateo, jo zahir hain, aksar sab se bari nahin. Sab se ban musibat- MUSrSATON MEN TASALLf. 141 en poshida hain, jo ham ko malum nahi'n hoti hairj. Hazar hazar apne dukh aur gam dil men cbhipate hain, aur kisi ko malum nahin hotahai. Agar tu jin ke gam aur dukh ko j^nta, to apni musibat par kurkurana bara gunah samajhta. Ai tu, jo ranj aur dukh uthata, aur gam khata hai, yaqm jan, ki un ka shumar, jo tujh se ziyada sa- bab se kah sakte hain, Beshumar ranj aur dukh mujh ko gherte hain, bahut hain. Is liye tii sabr, jurat, aur ummaid na chhor de ; aur in ayaton se bar ek musibat men yih tasalli hasil kar, ki ten musibat sab se bari nahin hai. Isi tarah se tu sabr ke sath Khuda ki shukr- guzari karke kah sakega, Ai Khudowand main kaun huij, ki tu mujh ko bahut ranj, dukh, aur musi baton, se bachata hai f Main tere rahm aur mihrb^ni ke laiq nahin hiin. III. Ek aur tasalli ki bat, jo ham in ayaton se hasil karte hain, yih hai: ki musibaten Khuda ki taraf hamari hidayat karti hain. Wuh sardar aur bimar aurat ilaj dhundhte the ; madad ki arzii ke sath Masih ke pas ate the ; aur jab ^hud^wand ne bari mihrbani se un ki madad ki, tab we us par ziyada mazbuti se iman lae ; aur beshakk un ke diloQ men mahabbat, aur shukrguzari, aur bharosa ziyada hua. Jaisa we musibat ke sabab se Khudawand ko dhundhte the, waisa hi abhi bahutere dukh aur ranj men giriftar hoke Khudawand aur us ki madad aur tasaUi ki talash karte hain. Yih sachchi aur tajruba se s^bit bat hai, ki sirf thore adml Khuda ko dil o jan se dhundhenge, aur piyar karenge, agar musibat na hoti. Shciyad koi guraan kare, ki khushi ke din admi ki bihtar J5huda ki taraf hidayat karte hain ; lekin aisa nahia hai ; kyunki bahutere khushi men apne Khuda ki fikr aur yad bilkull nahin karte hain. Sachcha mazbiit iman, mahab- bat, aur ummaid musibat ke dinoa men bihtar paida aur mazbiit bote hain. Aksar adml Khuda ki niamaten aur faz] sirf us waqt achchh! tarah se kam men late hain, jab un ka dil ranj, dukh, gam, musibat ke wasile se is dunya ki daulat, shin o shaukat, aish o ishrat ki arzii se ^hali ho gaya. To jo i)harosa ke sath, aur taman dil se kah sakt^ hai, Ai mere Khudawand, main tujh ko nahin chhor deta bun ; main ne ap ko tujhe bilkull supurd Kiya ; tere liye main jita, tere bye maiy marta huij ; main ziidagi aur maut men tera huo : us ne vih bat khushi ke dinon men nahiy si^hi, balki musibat men us ne apne Khudawand ko paya. Ek dindar shakhs ne yun hkha, — " I'sa kha dena, sab ivuchh kho dena. Is liye Tsa ko na kho de. LeKin ki» waqt us ko jaldi kho deta hai ? Khushi ke dinon men. Kahan us ko asani se pata hai r Musibat ke dinon men. -Taisa main kisi ke pas ziyada khush nnihin hiiij, magar I'sa ke pas, waisa hi mera ziyada bhala nahiij, magar musibat men ; wahan main I'sa ko pata, aur us mea khush hota hu^o. Jab main ne is dunya ki s-ib chize^i ^^ho din, to I'sa mera sab kuchh hai ; merl daulat aur mal jata raha, lekin I'sa rae- ri daulat hai ; merl khushi jati rahi, lekin Tsa meri khushi hai. Maio kaisa khush hiin, ki i's^ Alifd aur Omega, auwal aur akhir hai. Mo- ra dost jata ralia, lekin fsa meri jan ka dost hai ; bihtar dosti duny^ men nahin, sirf teri dosti, ai Khudawand I's^i Masih. Tsi ko pana, ^sm^n ko pana hai. Tu kya aur chahta hai." Pas, agar is zindagi 142 MUSrBATON MEN TASALLf. ke ranj, dukh, gam, aur musibat ki tasir aisi ho, ki we Khuda k( taraf ham^ri hidayat karti hain, to ham ko nahi'u chahiye, i\i sabr am' bha- rosa ko chhor dewen. SaW dindar admi, jo is dunya men ranj, dukh, takh'f uthate, aur gam khate the, rausibaton ko mubarak samajhte the, aur ham bhi isi tarah kareng-e, ajrar ham khiyal karen, ki Khudi ne un ko bheja. Is liye eu diiidar shakhs ne musibatoa ki babat likha, " Ai piyari musibat, agar koi tujhe nahin chahe, to tu mere pas a ; kyunki main janta hiln, kis ne tujh ko bheja hni ; main janta hun, ki tu apne sath ek rahira Khuda ko le ati hai ; aur agar wuh mera, to main aur kya chahiiu." IV. Tasalli ki bat yih bhi hai, ki admi iman ki rah se bar ek mu- sibat men tasalli, sabr, madad, bachao pata hai. Injil men likha hai, — Tab Tsa ne pichhe phirke use dekha, aur kaha, Ai beti, khatirjama rakh, ki tere iman ne tujhe changa kiya ; pas, wuh aurat usl ghari se changi ho gai. Wuh aurat heilaj nahin rahi ; iman ki rah se us ki madad hdi. Suchche iman ki kaisi tasir aur ikhtiyar hai ! To jo durusti se ^hudawand par iman lata hai, us ki beshakk hai tak madad ki jati hai. Main kahta hun. hai tak ; kyunki Ibn i adam is live aya hai, ki sabhon ki madad Id jawe, jo us par iman late hain. Ai piyaro, turn un be, jo is zindagi Ke babut duuh, ranj aur takbf uthate haig, puchho, ki Turn ne kis taur se musibaton ka bojh uthaya. aur sabr ke sath bardasht ki ? we turn Ko yih jawab denge, Iman Ki rah se harairi madad, tasalli aur taqat hai. Le/dn yih has nahin hai, ki turn auron ke iman se sikbo, ki iman aisi tasir rakhta ; baliu zuriir bhi hai, ki tum is bat ko apne tajruba se sihho. Jo iman lata hai, so bachta hai ; iman se ham sab khatron, dukh, ranj, gam aur musibat par gahb ate hain. Jaisa tu iman lata, waisa hi tujhe huga. Ibranioij ke maktub 1 1 bab men yih bat saf malum hoti hai. Is liye iman lao, to tumhari madad ki jaegi. Khuda se yih minnat karo, ki Hamare iman ko ziyada kar. Ham tujh se dunya ki duulat, izzat, khushi, shan aur shaukat nahin mangle haiy ; sirfiman chahte ; kyunhi is se ^ya aur ziyada hai ? V. Tasalli ki pichhli bat, jo ham in ayaton se sikhte hain, yih hai, ki Khuda ki madad aur bachao aksar ajib hai. Likha hai, — Aur jab I'sa us .sardar ke ghar men pahancha, aur us ne bansli bajanewale aur jamaat ko gul machate deixha, to unhen kaha, Kinare ho, kyunki larki nahin mar gai, balki soti hai ; we us par hanse. Jab we log bahar nikale gae, us ne andar jaKe us ka hcith pakra, aur wuh larki uthi. Tab us ki sbuhrat us tamam mulk men hui. Wuh aurat, jo barah baras se bimar thi, changi l)hi hui ek dam se ; likha hai, ki Us ne us ke kapron ko chhii liya.to changi ho gai, aur filfaur us ke lahu kd sota band hiia, aur us ne apne badan ke ahwal se jana, ki us waqt se changi hiu. Tub Tsa ne filfaur apne men janvi, ki mujh raeo se qii- wat nikli ; us bhir ki taraf mutawajjih hokar kaha, ki Mere kapre ko kis ne chhua ? Us ke shagirdoa ne use kaha, Tii dekhta hai, ki log tujh par gire parte hain ; phir tu kahta hai, mujhe kis ne chhua } Tab us ne charocj taraf nigah ki, taki use, jis ne yih kam kiya th^, dekhe. Aur wuh auia', jis par yih waqi Lua, jankar dirti aur kampti af, aur MUSrBATON MEN TASALLf. 143 us ke age gir pari, aur sach sach use kaha. Tab us ne use kaM, ki Beti, tere iman ne tujhe bachaya ; salamat ja, aur apni afat se bachi rah. Wuh larki majr gai thi, aur ab ek bat se ji uthi. Turn puchh- te ho, Yih kis taur se hua ? Ham sirf yih jawab de sakte hain, Khu- dawand ki madad aur bachao ajib hai. Us ke nazdik kuchh bhi nahiu an- hona hai ; jab wuh bolta, to waqi hota ; jab hukm deta, to maujud hota. Us ki rah aur kam ajib hain. Kis ne lal samundar men rah tai- yar ki, ki Israili logsukhi rah par guzar sakte the ? Kya us ne nahin kiya ? Kis ne Bias ko bayaban mej gosht aur roti bakhshi r Kya us ne nahin diya ? Ai rausibat uthanewale, tu Khada ki madad ki rah nahin dekhta hai, is hye ki tu madad ki rah nahin jama hai ; tu in ayaton par gaur kar, aur shakk na kar, ki Khuda teri madad bhi kar sakta hai. Ai gara khanewale, tu kuchh ilaj nahin janta hai, jis se tu apni takhf se bache ; Khudawand par nazar karke us par bharosi rakh, kyunki wuh sab kuchh durust karega. Khatirjama rakhke kah, Khudawand mera ujiyala, aur meri najat hai ; main kis se darun ? Khudawand men' zindagi ka zor ; kis se mam dariia r Jaisa us waqt Khudawand ki ajib madad aur bachao ki shuhrat tam^m mulk men hui ; waisa hi abhi us ki shuhrat hai : hamara Khuda bachata hai ; ha- mara Khudawand maut se bhi chhurata hai. Khudawand ki mash- warat ajib hai, lakin wuh sab kuchh bakhair anjara karta hai ; wuh ham par hamari samajh aur minnat se ziyada kar sakta hai. Ai piyiro, in baton par gaur karke ranj, dukh, gam, musibat sabr ke sath uthao, aur saho. Har waqt aur bar ahwal men yun kaho, Jo jo mere Khuda ki marzi hai, so so ho ; us ki hidayat ke tabi me© main rahunga ; jaisa wuh chahta hai, waisa hi main bhi chahunga. Aur jab turn ne Khuda ke hye farotani aur sabr ke sath apnisahb uthai, to bad us ke tumhara hai aisa hoga, jaisa Mukashafat ki kitab men likha hai, (7 : 13 — 17), We, jo sufed jame pahine hain, kaun hain, aur ka- han se ie } Ye we hi hain, jo bari' musibat men se ae ; aur unhofi ne apne jamoa ko Barre '• e lahu se dhoya, aur unhen sufed kiya. Isi w^s- te w^e Khuda ke takht ke age hain, aur us ki haikal men rat din us ki bandagi karte ; aur jo takht par baitha hai, un ke darmiyan sukunat karega ; we phir bhukhe na honge, aur na piyase ; aur we dhup aur garmi na uthawenge. Kyunki Barra, jo takht ke bich o bich hai, un ki gallabani Karega, aur unhen pinion ke zinde soton tak pahuncha- wega. fchukrguzari aur tarif us ki, jis ne yahan tak bachaya, aur jis ne wada kiya hai, ki Jo jo mujh par im^n lata hai, wuh kabhi nahirj sharminda hoga. Arain. 144 KHUDA APNE LOGON Kf JX I PANAH. KHUDA APNE LOGON KF JA' I PANAH. Rev. J. Owen ki' tasni'f. Main un ke liye maqdis hdngd. — Pliz. 11: 16. Is wade ke mazmun ke parhne se malum hoga, ki kaisi latif, aur mahabbat ki baten ye hain. Fusht dar pusht Bani Isiail apne Rihai-kuninda. aur Hafiz, aur Hadi ke barkhilaf tarah tarah ke gunah karte the. Halanki us ne unhen Misr ki gulami se chhura liya tha, aur baydban men un ko khilaya, pilaya, aur khatron aur dush- manoQ se bachaya, aur unhen abd ke mutabiq zarain i Kanaan men pahunchaya tha ; taulhi we waqt ha waqt us se kurk urate the, aur us se gafil rahte the. Bahut der tak wuh sabr kar raha ; lekin jab ki un ki sarkashi bardasht se bahar ho gai thi, un par dur se dushmanon ko charha laya ; aur akhir us ne unhen un dushraanoij ke supurd kiya. Peshtar waqt ba waqt kahta tha, ki agar tauba na Karen, aliatta w- dushman dur, vane Babul se awenge, aur un ke hath se main apne logon ko tambih dunga. Ay at i maz- kiir meo Allah kahta hai. Jab main asbat i Israil ko Babul men, aui us ke as pas ke mulkon men, paraganda Karung4, unhen na bhiilung^ ; balki jahan kahin we mujhe clhundhenge, aur mere ashiq honge, main hazir o nazir hiinga, aur un ka majh ko dhundhna abas na hoga. Har ek jagah men, jahan we howea, aur meri taraf ruju laweu, main un ki sununga ; balki " Main un ke liye maqdis himga." Agle zamane, yane Miisa ke ahd men, maqdis wuh jag^h thi, jo sab se paktarin kahlati thi, aur )ahaij ahd ka sandiiq, aur Karu- bim the, aur jis men har waqt dakhil bona narawa tha. Sal men sirf ek dafa us men dakhil bona rawa tha ; aur siwa sardar kahin ke koi dusra us men j^ na sakta tha. Jab wuh jata tha, lahu apne liye aur Bani Israil ke waste chhirakta tha, aur dakhil hoke bakhur bhl jalata tha. Is kam men wuh anewale Masih ki maut aurshafaatko dikhdta tha. Is maqdis ke n-^zdik imandar Khuda kf parastish karte ; aur usimanke sabab se, jo Masih par rakhte, chain o aman men rahte the. So yihi maqdis un ke liye panah- g^h thi ; kyunki wahaij peshnishan us Masih ke the, jo sare iman- daroQ ki panahgah hai, Usi maqdis men injil, yane khush-^^habari ka tamdm matlab maujudth^ ; aur injil hi men imandaron ki panah- gah dik hai j at i hai. Isi sabab se maqdis ke mane kadhi parastieh ki jagah, kadhiburj, aur qila, pan^hg^ hai, jaisa ki ^yat i mazkur 8e wazih hot^ hai. KHUDA APNE LOGON Kf JK I PANAH. 145 I. Maqdis ke mane parastishgdh, yane masjid\id\n. Khuduneus dyat nieu wada kiya, kijahaa kahiu mere kh;iss log paraganda howen, main un ke na/dik rahunga. Agmclii dur ke inulkon men titar bitar howen, taubhf men nazar se chhip na rahenge ; aur khass karke jab we muihe dhundhen. main hazir o nazir hiinga ; iahan kahin muili se dua mangen, main un ki sununga ; har j igah, jahaij meri parastish karne chahen, wuh pak hai. So Pulus Ruh ke ilham se kahta hai, " Main chahta hnn, ki insan har jag ah dua mangen." Agle zamanon men pahle khaimagah, aur bad us Ke hai.xal maqdis thi ; jis men we, jo Khuda ke talib aur ashiq the, jama bote the, ki us ki parristish karea. aur use dhundhen. i.ekin Khuda Kahta hai : Jab main apne logon Ko un ke gunahon ke bais se zamin i Kanadn men se nikalke unhen Babul aur us Ke as p^s ke rnulhon men para- ganda karunga, jrihan se waqt ba waqt Aurtjhapui ki haikal men nahin a sakenge, tab main hi un ke darmiyan hounga, aur maia un ki maqdis bunga. Har shakhs, har waqt, jab dil se chahe, mujhe pawega ; aur zurur nahin hogR, ki diir ka safar Karen, ta^i mujhe pawen ; kyunKi main har ek ke dil men rahunga, jo mujhe dhundhta hai, aur dil o jiin se chahta, ki main hamesha us ke sath rahuij. Musi bat, tang hali aur bimari men maio apne taliboii Ko mdunga. Jahan mere waste makan banate bain, ya men' parastish ke liye jagah thaharate bain, main unhen qabiil karunga. aur apna fazl un par nihayat bakhshiing^i. Yih kaisa latif aur dil pazir wada hai ! Aur yih ab tak qaim hai, aiir sab ke liye hai, kya Yahudi kya gair qaum lioa. Israihlog Babul ke mulk men paraganda ho gae, jahan se do sibt phir ae, yane Yahuda aur Binyamin ; aur das asbat kho gae, jin Ka ab tak puta nahiy lagta, ki we kahan bain ; aur kisi ko yaqin na- hin, hi kahan rahte bain. Lekin ab un ke liye yihi wada hai, Ki jab we Khuda ki taraf phirenge, Khud^ un ko milega, aur unheij apni kalisiya raeij shamil karega. Yahuda ki auldd, jo Yahud kahlate bain, agar- chi apne watan ko phir ae, tau bhi sakht dili aur gardankashi ke sabab se, aur Masih ke radd karne aur maslub karne ke bais se we wah^o se phir nikale gae, aur ab tik tamam rii i zamin par paraganda, awara aur sargashta rahte haio. Un ki haikal, jo Aurshalim meo thi, barbad ho gai ; aur we wahan ja nabin sakte, ki id ya Khuda ki bandao-i ki aur rasum^t baja lawea. Par yih wada un ki khatir hai. Har eK mulk mec, jah^n we rahte, agar wahaQ Khuda kl taraf phirerj wuh un ko milega ; balki un ke darmiyan rahega, agar we use bhar maqdiir dhundhen : Khuda un ke Uye maqdis hoga ; un ki majlison men, un ke gharon men, aur un ke dilon men hazir o nazir rahega. Yih w.^da Allah ke sare pak logon ke liye hai, — sabhon ke waste, jo ki Abiraham ki ruhani nasi bain. Jo imandar bain, so haqiqat men Isrdili bain ; kyiinki Khuda ke sdth dua mangne mcQ gidlib hote hain. Paid. 32 : 28. Dua, aur imtihan, aur ranj, aur rahat ke waqt, rat din, hamesha, balKi har dam buzurg Allah un ke dilon men rahla, aur un ke dil us ke liye haikal ban jate hain. H. ];^huda apne logoQ ki pandh hai. Jab Israili log maqdis M 146 KHUDA APNE LOGON Kf JA I PANA'H. ke na7dik jate the, tab apne gunahon ki saza se panah dhundhte the. Kai ek log, jab us ke bhitar jate the, mazbah ke singh ko pakartethe; aur jab dushman un ke nazdiK ate, to unhen chhune se baz rahte. Bayaban raeo jab Ki we mus;^fir the dashmanon se maqdis un ki panah thi. Wahaij ikatthe hoke Khuda se madad mangte the, aur Khuda un ki sunkar un kA madadgar aur dastgir hota tha. Khuda maqdis men apne huzilr ki ni-haniau di.^hatd tha ; kyimki un ke darrniyan wuh us ka maskan tha. Aur jab we zamin i Kanaan men pahunche, tab Allah un par haikal men zahir hot^ ; aur jad we khatre ya musibat men parte, tdd wahan jake us se madad mangte the. Tamam bani A'dam, ba sabab apni bign hui asl aur amal ke, bare khatron men rahte hain ; yane, apni kharabi o badraftari, aur Aajrawi o sarkashi ke bais se Allah ke gazab ke laiq hairi. Khuda pak hai, anr narasti aur napaki se nafrat rakhta hai; is live un se bhi nafrat rakhta hai. jo ki gunah men mulauwas haiij. " Khuda ka gazab ?^sman se admion hi sari bcd/ni aur badkari par nazil hota hai." Rum. 1:18. Us ki an^hen aisi pak bain, ki wuh badhari, se razi nahiij ho sakta ; so gunahg^r apne Khaliq ke samhne haisi khaufnak halat meij rahta hai I Us ke ]iye " Adaiat ka koi haiUat- afza intizar, aur aisa gazab i atashbar, jo mukhalifoij ko Kha lega, baqi hai." Tbr. 10: 27. Us halat se Kis tarah chhut jaega r AJlah Taala us se naraz hai, a>ir us ^e gazab se kyunkar bach j''iega r Koi insan us ko rih^i nahiij de sakta, aur taniam ru i zamin par koi tadbh* nahii; ho sakti, jis sev. uh khatirjaman aur makhlasi pawe. Khuda ne ^p hi ek rah kholi, aur use ham par zahir kiyii hai. '* Ta- rannum karo, ai asmano, ki Yahowah ne yih kiya ; aur ialKaro, ai za- min ke gahar^po, ki Yahowah najat deta hai." Allah, jis ke bdrkhilaf insan ne gunah kiya, sare gunahgarou ko, jo tauba Karke us ke Bete par Iharosa rakhte haiij, gunah ki saza se panah deta hai. Us ne apni danj^i aur tawanai se aisi tadbir kj, jjs se us ki sari sifatejj beaib rahen, aur gunahgar lanat se bachke us men panah lewe. Har ek, jo gunah karta hai, so lanati hai; par najat ki tadbir ke mutabiq jo koi Khuda ke Farzand par iman lata, us ke saLab se rast gina jata hai, aur Khuda use apne gharane men qabiil karta hai. " Masih ne hamen mol lekar shara ki lanat se chhhuMya, ki wuh hamare badle maurid i Ian hua." Gal. 'i : 1-. Isi tarah "Khuda ap hi sadiq (yane rast) thaharta, aur us ko, jo i^a Masih par iman lata hai, sadiq thaharata hai." Rum. .3 : 26. " Rahruat aur sachai milnewali^n bain ; Sddaqat aur salaniat bos o kanar kar- titin hain."Zab. 85: 10. Khuda ke adl se bhi zun'ir hai, ki badkar saza sahe. Har ek kam men, har ek shakhs ki taraf, aur tamam A-dm men Khuda ki adaiat zun'ir '/ahir ki jaegi. Agar adil na hota, to kamil na hota, aur is liye Khuda na ho sakta. Lekin jab gunabgaron ho najat deta, us k^ adl bilkull be khalal rahta, halki ziyada zabir hota hai. Sab kuchh, jo ki Khuda ka adl gunahgar se chahta hai, Masih ne bad- kiiron ke iwaz men pi'ira kiya. Isi tarah Khuda ka adl abhi gunah- .garoo l^i maqdis hai ; us ke adl me(? Masih ke wasile se we panah le KHUDA APNE LOGON Kf JK I PANAH. U7 sakte. aur us meQ amn o chain ke sath rah sakte haiii. Jt^huda s^diq ul qaul hai. Us ne kaha, hi " Har ek shakhs, jo un baton ke harne par, jo shara ki kitab men likhi haio, paedar nahin rahta, raalaun hai." Gal 3 ; 1 U. Zuriir yih qaul piira ho jawe, kyunKi jab ta.N asinan aar zamin tal na jae, na harf, na harakat us ke qaul se tal jiiega, jab tak sab piira na howe Par I'sa Masih se, agar ham us par bharosa rakhen, us ka qaul pura ho gaya, aur hamesha tak saiiit rtthega. Isi tarah ham Khuda Isi sachchai men panah le sakte ; Masih ke wasile se Khuda Ui sachchai sare miandaron ka maqdis ban gaya hai. Zurur, ki Kliuda ki hukilmat aur saltanat hamil rahen. Tab koi gunah xvare, to 'vuh gunah ka nati'ja pawe, yane maut, hamesha id mtiut ; nahiu, to khatakar shuraar men bahut barh jaenge. Jab ek shakhs gunah karta, aur saza nahiu pata, to aur bhi gunahgar baa jaenge ; aur dahshat hai, ki gunah isi tarah phail jaega, yahan tah ki sari khilqat khrirab hogi. ISo zurur. hi dana aur mihrban Hakim pahle se bad^ar ko gunah hi tamblh dewe ; ta na howe, ki us Ki hukiimat nest ho jawe. Har tarah se zuriir hai, ki KhaUq o Mahn sarkashon ko gunah ka phal dewe, yane maut. Par najat ki tadbir aisi ajib hai, Ki Khuda ki hukumat beaib rahe, aur gunahg^ir bhi beaib gine jaweii. IMasih he wasile se gunahgar Khuda ki saltanat men panah leta hai. Khuda ki saltanat, jo peshtar gunahgar Ki mukhalif ilji, ab us ki maqdis ban j-ati. liar tarah se Khuda un hi maqdis hai, jo us par tawaKKul Karte haiij. Imandaron ke nihani dushinan hahutere hai^j ; un ke lashkaroQ ka sardar, yane Iblis, " ISher i gaian ki maumd dhiindhta phirta, ki Uis ko kha jawe." 1 Pat. 5 ; S. Tarah tirah se we unhen gherte, un ka imtiiran lete, aur un Ki halakat Ke talib bote hain. We hameshd jagte ; mnqaddason Ke live jal aur phande dalte hain ; aur chahte, Ki unhea giriftar karhe barbad Karen. Shaitan nihayat ^ihush hota hai, jab dekhta, ki koi imandar gunah men parta ; Kyuntvi us Ka dil Kma aur ha^ad se liharpiir hai ; aur sada wuh hamari barbadi dhiindhta hai. Waqt ba waqt sharir admi us ki taraf se ate hnin, aur haman hurai karne Ke khwahan bote hain. Hamare bnd ho jane Ke live us ke mutalib balmtere aur bahut tarah Ke haiy. Is sabab se l;ar bar ham jahannaiu ke khatroy merj parte haiu. Par agar Masih Ke wasile se ham Khuda men panah lewey, wuh hamari maqdis hogi), Jo ham us se mahabbat rakhen, wuh " Hamara chatan, hamara garb, hamara chhuranewala, hamara Khuda, hamara patthar, jis par hamara tawa\Kul h(jga, hamari dhal, hamari najat »\a smgh, tiamara uncha I urj hoga." Zab. IS : 2 . Dindar bill afaton aur niusibatoij mea parte hain, aur tarah ba tarah tahjif pate hain ; leKin har halat mea " Yahowah ka nam ek bara burj hai, jis men sadiq daurte hain, aur amn men rahte hain." Amsal. 38 : 10. Dunva men kadhi ganb aur lachar ho jate hain. un ke nial asb'b Kho'jat. hain, un ki daulat uqab Ki njanind apne live par banake asman ki taraf ur jati hai, ya un ke ma hap, bhiii bahin, larke bale bi mar bote, yii mar jate hain. Aisi halaton men J^huda 148 RlTHANr BAZAR KF BABAT. par tawakkul karna achchha hai ; kyunki wuhi sabhon ke liye maqdis bai, jo us ke pas ate, aur us ka bharosa lakhte haiij. Is bayan se mahim hota hai, ki Khuda kaisa qadir hai, kais^ mihroaii ; ki us ki sari sifaten kaisi kamil aur bharosa ke laiq bain. Phir, ki Allah sp alag insan Kaisa bemadad aur la char hai. Phir, kalam Ullah kaisa besh-qimat hai, jis se ham maliim karte haio, ki muflis ko l^ahan se madad mil sakti hai. Us besh-qimat kitab ko ham apni chhati par bandhen, apni gardan Ka tauq banawcQ, aur use apne dil ki takhti par hkhen. Har waqt wuh ham ko bataweg-i, Ki kahaa se tasalli basil karen, aur kaunham ko dushmanoa se rihai dega. Mubarak haiu we sab, jin ki panah Khud^ hai ; khubha hai hamesha tak honge we sab. jin i\i maqdis Allah hai. Ai parhnewale ! Yih iiekbakhti teri howe ! XXIL RirHA'Nr BAZAR KI BABAT. Rev. P.Hcernle ki'tasni'f. Ao, ai sab piydso, pdnfpds do, aur Jin ke pds naqdi naJio, do, mollo, aur khdo ; shardb aur dddh beqimat aur berupae mol lo, — Yas. 55 : 1. Ai mere azizo, ye baten Yasaiyah nabi ki hain ; us iie Khud^ Taala ki taraf se nabi, aar manadi karnewala hoi\e yuij kahte hue log-on ko Khuda ke pas bulaya, ki Ai logo, ao, idhar ao, mol lo, aur khao; ao, sharab aur dudh beqimat aur rupae mol lo. So Yasaiyah nabi ruha- ni saudagar hiia ; kyunki saudagar ke muwatiq hamey ek bazar men )e jake apna mal dikhlata, aur us ki tarif karta hai, taki us ko mol le- ne ke waste hamon targlb dewe.' Lekm wuh bazar dunyawi nahin, l)alki nihani hai; phir us ka mal is dunya ka nahln, balki Khuda ka, aur asmani badshahat ka liai, Aj Khuda ke fazi se us ruhani bazar ko tumhare age kholke us ki nisbdt tin baten l)ayan kiya chahta bun. I. Us ikhtilaf ke bayan meij, jo us ruhani aur sab dunyawi bazaron ke darmiyan waqi hai. II. Us ma] ne bayan men, jo us ruhan/ bazar raen milta hai. III. Is bayan meij, ki ham us ruhani mal par kyiinkar qabiz ho sakte haijj. RI/HANr BAZAR Kr BXBAT. 149 I. Suno, ai piyaro, jaisa ki dunyawi, yane admion ke bazar hain. waisa hi etc ruhani, yane Khada ka bazar bhi hai. Lekin in donoo ke darmiyan bara fai^q hai, jo khad bazar ki nisbat, aur us ke mal, aur Admion ke kharid o farokht karne se malum hota hai ; kyunki admioii ka bazar bilkull gunah ka makan hai, jo bar t^rah ki burai, aur napa- k), lalach, aur behuda batchit, gaM, aur jhuthi batoa, chori, aur fareb o makr se bhara hai ; aur jo koi is bat ko bawar na kare, us ko zu- rur hai, ki thori der kisi bazar men jawe, aur apni ankhen kholke pah- le Khuda ke das huKmon ke mane soche, aur pichhe dekhe, ki adml us ba/ar men kya kya karte, kya kya bolte hain ; tab us ko jaldi se malum ho jaega, ki jaisa ki ham ne kaha, admioa ka bazar gunah ka makan hai. Wuh bazar, jo Yasaiyah nabi apni kitab me^ hamare age kholta hai, aisa nahin hai, baiki bilkull diisri tarah ka hai. Wuh ruhani aur Khuda k^ bazar hai, jo zulm, aur burai, aur gunah se nahin, balki bhalai, aur rastbazi, aur neki, aur mihrbani, aur rahmat, aur mahab- bat se bhara hai. Lalach, aur fareb, aur jhiith, aur chori us se dur hai ; isi sabab se wuh ruhani bazar admion ke bazaron par kuUi bar- tari aur fauqiyat rakhta hai. Aur jaisa bazar, waisa hi us ka mal aur kharid o farokht karn^. Pas, jo kuchh adrai apas men bechte mol lete hain, Ivya sona, kya ru- pa, hya billaur, kya moti, sub ke sab fani hain ; kyunui dunya aur us ki sab chizea guzarti chali jati haiu ; sab ghas ke muwatiq hain, jo ^j ban hai, kal murjhaegi ; aj nai hai, kal puranf ; aj achchhi hai, Aal kharab ; kyiinkijo dunya ka hai, so dunya ke muwafiq hai ; aur dunya baqi nahia, balki fani hai. Is liye Tsa Masih ne farmaya hai, ki Mal apne waste zarain par jama na karo ; ki wahan kfra aur zang ^hardb karta hai, aur chor churate hain ; balki asmau par apne liye mal jama karo, jahan na kira, aur na zang kharab karta, aur na chor le jatd hai ; kyunki jis jagah tumhara mal ho, tumhara dil bhi wahin laga rahega. Par agarchi wuh mal, jo admi apas men kharid o farokht karte hain, fani hai, aur ^harab ho jata hai, tau bhi log kabhi kabhi us par bahut dam lagaKe, bahut se rupae dete, aur lete hain ; aur use bma rupdC paise bazar men koi nahin pa sakta. Admion ke bazaron men naqdi zuriir hai, aur banya jitua ziyada rupae leta, aur apne pas jama Jiart^ hai, utfia hi ziyada khush hota hai ; par kabhi rdzi nahiQ hota, aur bagair paise hisi ko kuchh nahin deta. Is liye duny^ Ke bazaroij meii aksar sirf daulatiuand aur maldar admi, jin ke pas bahut rupaya hai, apna kam, aur beohar, aur saudagan Kar saute haiii, lekin kangal aur garib lachar rahte haiij. DeKho, jo mal admi dunya ke ba/aroij men kharid o farol^ht karte hain, aisahi hai ; lekin jo mal Khuda ke, yane us ruhani bazar men diy^ liyajata hai, bilkull diisri tarah Ka, aur dunya ke mal se nihayat bihtar hai ; kyunki wuh fani nahnj, balki baqi hai ; jismani nahin, balki ruhani hai ; dunyawi nahiij, balki asmani ; badan ke waste na- hio, balki jiin o dil aur riih ke liye hai ; aur do ek din ka, ya baras do baras ka nahin, balki qadirai hai ; yane, hamesha tak rahta hai ; hyunki l<:huda se aur asman se hai ; aur jo Khuda deta hai, so albatta M m 150 RITHANr BAZAR Kf BABAT. bahut achchha, aur khubsurat aur faidamand hai. Aur ag'archi wah mal, jo Khuda ke bazar men milta hai, admi aur dunya ke mal se ba- hut achchha, aur bhala aur rauHd hai. tau t)hi muft meo, uin?i daulrit, hina rupae, bina paise diva jata hai ; jaisa ki Yasaiyah na? i Kahta hai, ki Are ao, jin Ke pas naqdi na ho ; ao, aur mol lo, aur khao ; sharab aur dvidh heqimat aur berupae mo! lo. Isi sahab se har ek admi is ba/ar men ake beohar kar sakta hai. Kya daulatmand, ky-^ kaiigal, kya hara admi, kya chhota, khwah us ke pas naqdi ho. khwah na ho, har e\i kaisa hi muhtaj ho, is ruhani bazar men apni riihani zurdriyat pa sakta hai. II. Dekho, ai mere bhalo, Khuda ka ba/ar aisa hi hai. Kya yih achchha ba//dr nahiij hfii r Haij, b.ihut achchha bazar hai, khasskar kangalou ke waste ; aur jo us men yih dastnr hai, ki sab ko har kuchh muft men diva jata hai, to kliiyal ata 'ai, hi bahut se bahut admi, bal- ki sab Ke sab is ba/ar men khand o farukht Karne, aur apni /urdriyat pane ke liye awenge. Suno, jo aisa bazar ho, jis mey sa>) Kuchh ba- hut sasta bike, to kya sab admi Wdhan na jaenge 'r Haj, jaenge, yahan tak k. wuh bazar admiun se bhar jaega, aur din rat bhara ra- hega, balki sab ki, jo wahan jama hute hain, us men samai na hogi. Ab denho, Yasaiyah nabi hameij ek aisa lia^ar l)atata hai, jis mea har kuchh na faqat bahut sasta, balki muft miha hai. Wahan rdpe pai- se nahin hxgte. hain, bahvi nabi pukarKe Kahta hai, Jis Ke pas naqdi na ho, so yahay ake inol le. Fas, Kva bahut log us ba/.ar mea khand o farokht karne ke live ekatthe bote hain .^ Nahnj,afsos ! bahut admi nahiij, balki there thore ate hnn. Kyna ? Is liye, ki us bazar ka mal rdhani hai, leKin admi jisman . aur khaki, aur l)ure, aur gunahgar hain ; aur us mal ki bari qiniat (>o nahin pahchante ; aur is liye, ki us .0 nahin pahchante, use iiaqir janke nahin mangte hain. Pas, us bazar men Kya mal hai .' Yasaiyah nabi kahta hai, ki Sha- rab aur dddh hai. Is Ke Kya mane r Dddh kc mane muqaddas injil aur us Ki khushkhahan ho i^aKtl hai, jaisa ki Pdlds hawan ne kaha hai, ki " Dddh tum ko pilaya ;" yane, mauadi karKe turn ko nijd siKh i, aur us ki achchhi aur mithi khabar di hai ; aur sharab isa Mnsih ke lahu se murad ho sakti hai, ji e us ne apni bari mihrbani se hamari najat ke waste bahavJi, aur jis ko ham log asha i Rabbani men rdhani taur par pite hain, taki us ki maut ki yadgfui karen, aur apne gunahon se muafi pawen. So in do chr/on par sab huchh shamil hai, jo hamari najat aur hamesha ki zindagi Ke waste 'darkar hai; yane, iman, tauba, gu- nahon ki muafi, Khuda se milap, dil Ka aram, hayat i ab^di kl um- med, zindagi men khushi, bimaii men sabr, maut nieu tisalli, marne ke pichhe asman Ki khushi, aur abadi ne.U)akhti, wagaira. III. Suno, ai piyaro.; yih sab achchhi chi/en, jo fani nahin, balki baqi, aur sone. aur rdpe, aur moti, aur billaur, aur san dunya Ke mal aur rupae se baliut achchhi haiij, us rdliani bazar men taiyar hain. Yih sab chizeu bar ek admi ko zurdr hain ; kydnki jo un ko qabze men lawe, us ka htil achchha hoga ; — wuh najat pawega. Lekin jo un ko apna na kare, wuh k^ibhi najat nahin pa sakta ; balki wuh ua RlTHANr BAZAR Kf BABAT. 151 shakhs k» manind hoga, jo shadi ka libas pahine bagair aya, aur ba- har us andheie men dala gaya, jahan rona, aur daiit kirbiraria hoga. Is liye dil se piichl^a aur daryaft karna chahiye, ki ham log kyuntsar un chizon ko, jo Khuda Ke bazar men milti haiij, qabze men laweu ? Itna to ham sun chuke hain, ki un ke niol lene Ke liye rupae aur pai- se zurur nahin ; is Hye ki Khuda ke bazar men sab kuchh muft bakhsha jata hai. Aur jo ham lachar bandoy ko dena aur karna mu- nasil) hai, so faqat yih hai, ki dua mangen, aur arzu rakhen, aur iman aur matam-dih he sath awen. bust na rahen, bahana na Karen ; bal- ki awen, jaldi awey ; dil se mangen ; aur jo jo ham ko mile, us ko khushi se qabul kareo, aur Khuda ka shukr karen. Jo koi iman lata, so pata hai. Suno, ai piyaro ; main bhi Khuda ke kalara k^ khidmat-guzar hoke ^j apni ruhani diikan, yane Khuda ki muqaddas kitab ko tumhare age kholta, us ka qimati mal tumhen diuhlat ', aur us ke ikhtivar karne Ke liye us i\i tarif kartii huu ; aur jo us men sab aur baton se ziyada besh- qimat aur maqtul hai, so yihi khabar hai, jo turn ko aksar di gai, aur ab di jati hai, ki I'sa Masih autar ieke is dunya merj aya, aur apna la- hii bahaya, aur mar gaya, aur phir ji utiia, aur asman par gaya ; taki jo koi us par iman lawe, halak na howe, balki hayat i abadi pawe. Han, asl moti yih sachchi aur maqbul bat hai, ki Isa Masih is hye dunya men aya, Ki gunahgaron ko bachawe. Pas, ai piyaro, is dunya ki fani chizon se munh pherke idhar ao ; in achchhi bato^ ko, jo muqaddas kitab men hain, gaur se dekho ; unheij ikhtivar karo, aur mol lo. tab kuchh tumhare waste taiyar kiya gaya hai. Kyunhi Rahim-ur-rahman Khuda tumhen piyar kar- ta, aur nahin chahta hai, ki koi turn men se ruhani kangal hoke halak ho jawe ; balki yjh chatita hai, ki har ek I'sa Aiasih ke wasde najat pake sachcha daulatmand aur haqiqi nekbakht howe. Aur Khudi tumhare rupae paise bhi nahin chahta, balni apna beshqimat mal muft deta hai ; taki har ek, jo kaisa hi kangal aur lachar ho, ake apni zu- ruriyat pa sat e ; so ao, ai sab garibo, mol lo, aur daulatmand ho ; aur ai daulatmando, tum bhi ao, mol lo, aur mat kaho> ki ham kisi chiz ke muhtaj nahiy ; kyiinki is dukan men aisi chizen maujud hain, jo tum- hari dauldt se bahut bihtar hain, aur tum bhi un ke muhtaj iio. Sach mano, ki har ek daulatmand, jo Khuda aur U3 ke kalara ka talib na ho, sach much gaiib aur lachar hai; par jo iman ki rah se Khuda ki badshahat ka slinrik hiia, wuh yaqinan daulatmand hai. Fas, ao, ai sab piyaso, pani pas; aur jin ke pas naqdi na ho, ^o, mol lo, aur khao ; beqiniat berupae mol lo. 112 Rl/HANr LARAr Kf BABAT. XXIII. RXTHA'Nr LARAr KX BABAT. Rev. p. Hcernle ki'tasni'f JTmdn ki achchhi lardi kar ; hay at i abadi le le,jis ke liye id buldyd ga- ya.--lTim. 6: 12. Ai mere azizo, yih nasihat Piilus hawari ne apne piyare shagird Timt^us ko ki hai. Wuh Khuda isi bat ka khidmat-guzar hoke is nasihat ka bara muhtaj tha ; Kyunki jo Khuda ki bat sikhlata hai, us ka kara yih hai, ki us hamesha ki zindagi ki mariadi kare, jis ka wada sachche Khuda ne ibtida i alam se admion ki babat kiya hai, aur I'sa Masih ki jagah raerj adraion ko najat pane ke wdste bulawe, aur hayat i abadi men sharik hone ke hye un ki madad aur dildari kare ; par jo us ne ap najat aur zindagi na pai ho, to is kam ko kyunkar pu- ra kar sakega 'r Aur jab taK khud I'sa Masih ka sachcha shagird na hiia ho, kis tarah auroa ko sikhlawegA \ Kis tarah un ko bulake kahega, ki A'o, I'sa par imdn lao, aur us ki pairauj karo ? So zurur hai, ki pahle wuh ap iman lake I'sa Masih ke wasile se hamesha ki zindagi le le, aur us ke bad apne parosion ko buUke Khuda ki bat aur najat ki rah un ko sikhlawe ; nahiij, to wuh andh^ rahnuma hai ; aur ham log jante bain, ki jo andha andhe ko le jawe, to donon garhe meij gir parenge. Lekin is bat ko sach mano, ki Puliis ne yih nasihat na sirf Timtaus ko, aur us ki marifat injil ke siklanewalon, yane qasison ko, balki un sab ko bhi ki hai, jo un ki nigahbani ke supurd haiu, yane sab I'saion. ko. Pi'ilus hawari un men se aur ham logon men se harek ko nasihat karke farmata hai, ki Tu larke, tu larKi, tu mard, tu aurat, iman ki achchhi larai karke hayat i abadi le le, jis ke liye tu bulaya gaya, aur ab bhi bulaya jata hai. Pulus ki is achchhi nasihat men tin baten haifl, jin ko ham ab Khu- da ki madad se daryaft aur bayan karenge. I. I'man ki achchhi larai kar. II. Hayat i abadi le le. III. Jis ke liye tu bulaya gay^. I. tmdn ki achchhi lardi kar. In baton se Puliis hawari Masih ke shagirdon ko sipahion se tashbih deta hai ; aur jab ham log is bat ko sochte hain, to khv'ib malum hota hai, ki sach much I'sai sipahi logon ki manind, h^o, riihani sipahi haig ; aur jab tak is dunya mefi rahte Rl/HANr LARAr Kr BABAT. 153 hain, un ko larni &nr jhagarnd zurur hai ; aur un ki laril kabhf alihir na liogi. Suno, ai piyaio, ^ipahi apnd kam nahin karta, balki ek bare admi, vane kisi sardar. ya raja, ya badshah ki khidmat men hoke us ki kam ya nauKari Karta hai. So sipAhi badshah ka naukar hai. aur bad!?hah se kliane, pine, aur kapre ke waste talab, aur larne ke waste hathyar pata hai ; aur badshah m saK chizon ko is murad se deta hai, ki sipu- hi zindagani guzranne ke waste tikr na kare, apni marzi par na chale, susti na kare, balhi hamesha, din rat apni khidaiat men masriif rahe, aur dil lagake apne badshah k^ kam kare ; aur us k^ kam jo hai, so vih hai, ki mardanac^i se apne badshah aur watan ke waste larai kare ; h^n, sipahi logon ko munas-ib hai, ki badshah ke sath jhande ke niche apni jan deke, aur jo zurnr ho, to apna lahii bahake raaut tak apne badshah aur mulk Ke dushmanoij se, jo un ke dushman bhi hain, lara kare. Dekho, ai piyaro, sipahi ka hai aur kam aisa hai ; aur Tsa Ma- plh ka shagird nihani baton men us he barabar hai. Wuh riihani sipahi hai ; us ka khawind malik sab badshahoa Ka Badshah, rajaon ka Raja, amiron ka Amir hai ; kyiinki us ka Khudawand I'sa Masih asm^n o zamin ka malik hai ; aur us ka jhanda salib hai, jis par Isa Masih, jam dushman se, jo Shaitan hai, muqabala karne, aur admlon ko us ke qabze se btichane ke waste mar gaya ; aur talab, jo ruhani sipahi pata hai, so sab Jjarakaten, aur fazl, aur mamaten hain, jo I'sai apne Khudawand isa Masih ke hath se roz roz jiin o badan ke waste pate haiij ; aur hathyar jo hai, so l>anduq, aur pital ki top, aur lohe ki talwar nahia, balki Khuda ka kalam hai ; kyunki Masih ka shagird dunyawi nahiij, balki Jilhani sipahi hai ; so chahiye ki us k^ hathyar bhi ruhani howe, jaisa ki Afsion ke khatt ke 6 bab men lii\ha hai. Us maqam men Piihis yun farmata hai, ki " Ai mere bhaio, Khudawand se, aur us ki qudrat se zorawar bano, Khuda he sare hathvaron ko bandho, taki turn Shaitan ki hilabazi ko dafa kar sako ; kyunhi ha- meij sirf admion se nahin, balki Shaitan, aur buri nihoij se larai hai. Is wiste turn log Khuda ke sare hathyar pahin lo, taki turn bure din muqabala kar sako, aur sab kam karke khare rah sako. Tum apni kamar sachchai se kaskar neki ka zira pahinc, aur iman ki dhal laga- ke qaim raho, aur najat ka khod, aur ruh ki talwar, jo Khuda ka ka- lam hai, le lb ; aur dil deke har tarah ki dua aur iltimas se har waqt dua mango ; aur hamesha jagte raho," Dekho, ai mere azizo, yih ruhani sipahion, yane Tsai logoij ka hathyar hai. Is ko kgaKe dil se apne badshah I'sa Masih ki khid- mat, aur iman ki achchhi larai kiya chatnye, tahi ham dushman par galib ^ke najat paweij. Aur dushman jo haiu, so jani dushman hain ; yane, Shaitan, aur us ke sare shagird, bure admi, Shaitan ke untihan. dunya ka lalach, aish o ishrat, dil ki buri khwahisheo, aur hawa o hawas, wagaira — ham sab ka nam nahia le sakte ; i\yuni\i jam aur ruhani dushman behi&ab hain. Chahiye ki I'sa Masih ka shagird un sab riihani dushmanon se t^hiib larai kare ; kyunki we chahte hain, ki na sirf badan, balki admi ki jan ko i)hi maren ; yane, sare admion ko jahannam ki us ag meu, jo kabhi nahin bujhtj, dulwa den ; aur azbas 154 RlTHANr LARAr Kf BABAT. ki we janl dushman zorawar hain, to chahiye ki ham log un se larai karne men susti na karea ; aur jab tak ki un par galib na ho lerj, larai se baz na rahen ; kyiinki jo ham log un ka muqaU-ila na Kareij, to we hamara karenge ; aur jo ham log Khuda ki madad se un par galib na howeti, to we ham par galib howenge. Jo koi larai kare, leuin dil deke apnl sari qvWat o qudrat, aur bari mardanHgi aur zor se maut tak iar larke fath na pawe, wuh hayat i abadi Ka taj bhi na pawega. Galib bona, aur akhir taK sabr karna, aur qaim rahna zurur hai ; aur jo aisa kare, wuhi najat pawega. II. Isi sabab se Pubis hawari ne faqat yun na Iani se pahle ham ko hayat i abadi ke waste paida Mya ; aur jab adnii Khuda ki bat na manke gunahgar hua, aur saza ki rah se us ua mania muqarrar hua, tab .^hudd ne bari mahabbat se wada kiya, ki aurat ki nasi se Najatdene- wala paida hoga, jo maut ka dukh utba.e admioa ko maut se bacha- wega. Khiula ne waqt ba waqt dindaron aur nabion ko khara kiya, jinhon ne Kbuda ke ilham se maiuiJi karke Isa Masih ki khabar di, ki wuh anewiila hai ; aur admioij ko iman lane, aur najat men sharik ITWAR, YA SABAT Kf HIFAZAT. 155 hope ke waste bul^ya. Hanuk, Nuh, Ibrahim aur us ke bete, Musa^ Daud, aur sab nabi, khasskar Yasaiyah nabi, yih sab I'sa Masih ke dne ki khabar dete, aur admion Ko bulate the ; aur in sab ke pichhe jab inuqarrar waqt pura hua, Masih ap aya, aur zindagi, aur najat la- va ; jaisa ki hkha hai, ki Us men /indagi thi, aur wuh zindagi admion ki raushnl thi. Aur Isa Masih ne ap fannaya, ki rah, aur haqiqat, aur zindagi main hun ; aur isi zindagi men sharik hone ke waste us ne admion ko yun kahue bulayS, ki " Ai sab logo, idhar mere pas ao, to turn apni jan ka aram paoge.'' So jo koi us Ki bat manue aya, us ne na sirf aram, balki hayat i abadi pai. Aur jab Masih asman par gaya, us ne apae -hagirdoa ko huum kiy4, ki ab turn log jao, aur injil ki manadi kar^e admfoy ko hayat i abadi ke waste bulao ; un ke pichhe aur dindar admi paida hoKe. balaya Kie, aur isi tarah dunya ke shuru se ab tak admi zindagi ke waste buLie jate haia, aur age ko bu- lae jaenge. Turn log bhi hayat i abadi ke waste buMe gae, aur aj phir bulae jate ho i^huda ap nipne kalam men turn ko balata hai, aur main bhi Ktmda ke nam se Masih ke iwaz bulata hiin ; so suno, aur mano, yad karo ; aj najat ka din hai ; aj Ivhuda ki bat sanke apLe dil- on Ko sakht mat karo , balki ao, iman ki achchhi larai karo ; riihani talwar, jo Khuda ki bat bai, kbiib lagao ; Shaitan ko niche knro ; ha- yat i abadi le lo,jis ke live turn sab log I'sa Masih men bulae £jae. A^min. XXIV. ITWAR, YK SABAT Kt HIFA'ZAT. Rev. J. Wilson ki' tasni^f. •' Agar td roz i sahat se apnd pdnw phirdwegd, aur mere muqaddas din men apni khuskf karne se ; aur sabat ko roz i khurram, aur Khudd- wand kd muqaddas aur mukarrain jdnegd ; aur us ki takrim karke ap- ne kdmoTi ke karne, aur apni kliushi ke chdhne, aur apni bdton ke kah- ne se bdz rahegd ; tab td Khuddwand men m srdr hogd ; aur main ivjhe zanvn ke dnclie makajum par urdj bakhshungd, aur Yaqdb tere bdp ki miras tujlie khddungd ; ki Khuddicand hi ke rnunh ne yih fur- mdyd hai." — Yas. 68 : 13, 14. Paida'ish ke dusre bab men likha hai, ki "^huda ne satweij din apne sare kam se, jo karta tha, aram kiya. Aur hhudane satweu din ko mubarak kiya, aur use muqaddas thahar^ya, is liye ki us ne usi din ap- ne sab kam se, jo us ne kiya, aur banaya tha, aram kiya." Is se rau- rdd nahin hai, ki Khuda apni sari mihnatou se thaka aurmanda hokar 156 ITWAR, YA SABAT Kf HIFAZAT. ^ram-talab hua. Kyunki wuh " aqsa i zamin ka paida karnewala hai, wuh thakta nahin, aur manda nahiij ho jatJi ; wuh thake huon ko zor bakhshta hai, aur natawanori Ki tawanai barhata hai." Yas. 40 ; 28. Khuda ne fnqat kahne se sab kuchh paida kiva. " Us ne kaha, aur ho gaya ; us ne farmaya, aur qaimhiVa." Zab. 33 : 9. Aur jo chahta, to saikaroQ aur jahanon ko, un ki sari mamiiri samet, ek bat kahne se paida kar sakta, tau bhi kuchh manda na hota. Insan, kamzor aur '/aif insdn ki khatir thi, ki Rabb ul alamin ne aram kiya. Wuh janta tha, ki bani adam is dunya ki mihnat aur musibaton meo mande, aur thake, aur zerbar, aur zaif, aur aram ke muhtaj howenge. Wuh jan- ta tha, ki bani adam zaif i aql, aur qasir ul ilm, aur tarbiyat ke hajat- mand honge. Isi liye us ne insiin ke aiyam men ek satwan hissaaram aur tarbiyat i Ilahi ke Hye alag thahraya, aur ap us aram k'd ek narau- na diya. Us din se leke aj ke din tak, jah^u kahfn, aur jab kabhi, kisi mulk v6 zamane meij, bani adam ne bamujib i hukm Khuda ke us aram ki hifazat k^ hai, unhou ne ilm, aur irfan, aur sihat, aur tarbiyat, aur khush akhlaqi, aur diyematdari mentaraqqi ki haii- Lekin un sab mul- kon meo, jahan jahan sabat i muqaddas ki hifazat haqir jani gai, ya faramosh ki gai hai tahdn bani adam jahalat aur zillat men par gae hain ; aur ilm aur irfan ghat gae hain — khush akhlaqi aur nek chali bigar gain, aur zail huiii, yahay tak ki insan jahalat aur zalalat men haiwanon ki manind ho gaya hai. Ittila kam hai, ki zam^n i Adam se leke Mus^ ke waqt tak unhoa ne sabat ki kis qadr yad rakhi, aur us ki hifazat ki. LeKin ima aur alamaton se, jo hath ati hain, maliim ho- ta, ki we aksar sabat se gafil rahe. Kyunki likha hai, ki " Khuda ne zamin par nazar ki, aur dekha ki wuh bigar gai ; kyvinki har ek ba- shar ne apni tariq ko zamin par bigara tha." Paid 6 : 12. Aur aisi harkat aur qai ahat hargiz waqu men na ati, jah^n bani Adam aksar sabat ki yad ko hifz karte. Par jahan jahan Koi gharana, yd ganw, ki jis men &abat ki hifazat barqarar rahi, tahan " Nur i Khuda un ke sir par chamakta, aur we us ke chihre ki roshni men chalte the." Musa ke waqt men jab Khuda ne das huKmoij ko hani A'dam ke waste farmaya, tab chauthe hukm ko auron se diisre taur par farmaya, ki '• Til roz i sabat ko muqaddas janke yad rakhiyo : chhah din tak tu mihnat kar^e apne sare Kam kaj kar, lekin satwan din Khudawand tere Khuda ka sabat hai ; us men kuchh kam na karna, na tu, na tera beta, na ten beti, na naukar chakar nar o nari, aur na mawashi, na mihman, jo tere phatakon ke andar ho ; kyvmki Khud^wand ne chhah din men astnan, aur zamin, aur darya, aur sab kuchh jo un men haio, banaya, aur satwen din men aram kiyd. Is liye Khuda ne sabat ke din par dua kf, aur use muqaddas thahraya." Is se zahir hota hai, ki bani Israil age se It war ke hukm se waqif the, aur us waqt sirf ihtiyaj rakhte the, ki us ke haqq men yad dilae jaen. PhirKhuri'ij ke 16 bab men, das hukmoo kedtne se age, likha hai, ki " Khudawand ne Musa se kaha, ki Dekh, main asman se tumhare liye roti barsaunga : ye log har roz nikalke jitna ek hi din ke liye kifayat kare, har ek din samet liya karen. Aur yim hoga, ki chhathe din we 1 ITWAR, YA SABAT Kf HIFAZAT. 157 joleawenge, so pakawenge; to wuh jitn» ki roz marra jama hota tha, us ka dima ho jaega. Aur yi'm hnA, ki chhathe din unhoa ne roti se duna jama kiij, do df) umar ek ek ke live. Aur jamaat ke sardaroij ne Uixe Mnsa ko khaltar df. Us ne unliea kaha, Ki Yih wuhi hai, jo Khu- liawand ne Kaha tha, kal kd din Khudawand ka sabat i muqaddas hai ; jo tumhen pakana ho, paka lo, aur jo ubalna ho, ubai lo ; aur jo bach rahe, so apne hye subh tak mahfuz raixho. Chunanchi unhon ne, jaisa Musa ne kaha tha, subli tak rahne diva; wuh na sara, na us men kire pare. Aur Musa ne kaha, ki Use cij khdo, kyunki aj Khudawand ktv sabat hai ; aj turn maidan men na paoge. Chha din taii turn use jama isaroge, par satwea din, jo sabat hai, k^chh na paoge." Yun iiiah'im hota hai, Kj we d ki sabat men koi bojh bhitar ane na pa- leo ITWAR, YA SABAT Kr HIFAZAT. we. So, baipari aur har tarah ke ma] ke bechnewale, ek do bar Aur- slialim ke bahar shabbash hue. Tab main ne unhen dhamkaya, aur unhen kaha, ki Turn log kis waste shabr panah he %e shabbash ho \ Agar phir ai&a karoge, to maiu turn par hath dalimga. Us waqt se we sabat ke din phir na ae. Aur maia ne Lewion ko hukm kiya, ki apne ko pak karke phatakon ke darbiin hone ko awen, ki sabat ke din ko muqaddas karen." Nahamiyah 13 : 15 — 22. Is se malum hota hai, ki Yahvid log har waqt batil parast, aur but paraston se ghire hue the, jo un ke sabaton ki tahqir karte, aur unhen bhulane, aur latarne par mustaidrahte the. Aur unhin ki ummat men aise log the, jo besabr hoke apne dil men kaha karte, " Nau chandi ki id kab guzar jaegi, ki ham galla bechey, aur sabat kd din, taKi gehun Ko bechne ke hye b^har niKalea !" Aras. 8:5. Us halat men we har waqt khatre men rdhe, na ho, ki hifazat i sabat kobhulen, ya but- para-ton, aur batil paraston ki pairaui karke us ki tahqir karen. x\ur jo jo us halat men ikiilasmandi se sabat ki hifazat par qaim rahe, albatta haqiqi dindari, aur dil ki istihkami ke hajatmand hiie. Tau bhi Khuda ne sabat ke haqq men apna qanun dhila na kiya, aur us ki ghafiati yu kharabi men kisi ko mazur hargiz na chhora. Ahl i Masih ke ahwal Hindustan men unhin ki memind haio. Ki ham bhi butparast. aur batil paraston se, jo sabdt i muqaddas ki qadr se waqif nahin haiii, ghire hue bain. Ahl i Mahammad ke yahaij sabat ka nam to hai, lekin us ka kdm aur laiq hifazat un ke pas nahin — aur us ke faide aur riihani barakaten un ke hath nahin atin — un ke khiy^l men bhi naliin ati hain. Mahammad ne, Yyihudi aur Nasraniou ki taqlfd karke, apne pairauoij ke live sabat ka nam tbaharaya. LeKm wuh khud sabat ki haqiqi qadr aiu' faide se waqif na tha. is live faqat sabat ka ndrn apne pairauon men chhor gava. Pas, ahl i Mahammad aj ke din tak sal)at Ki qadr aur quddusi ke shinasa n^hin hain ; is live we us ki haqiqi aur n'lhani barakatoa se mahrnm hain. Pas, jis qadr Yahudi log butparaston Ki qurbr.t aur sangat men khat- ron se ghire hue the, usi qadr tihl i Masih Hindustan men khc«tron se ghire hue hain. We shumar men thore hain, aur butparast aur batil paraston ke darmiyan rahte hain. Un ki qurbat aur sangat se sabat ki qadr aur laiq hila'/at Ise ghat jane ka khatra hai. Un sab batoij men, jo hifazat ke laiq hain, sabat afzal hhi. Jab butparast qaumoy ke hai par gaur karke un ko, jo sab se jahil aur nieh hain, nazar karte hain, to kya dekhte hai©, magar ek gun.h jahan sabat ki pahchan aur hifazat pai nahin jati, aur us ki barakaten nazil nahin hcti hain. Aur jab ru i zamin kti snir karke un mulkon par, jo sab se alim aur fazil aur khush akhlaq hain. dekhte hain, to yih kya hai, magar ek gnroh, jis ke darmiyan sabat ki pahchan aur us ki hilazat hai, aur us ki barakat aur ni^mateij basil hiii hain ? Jis jis qaum men sabat i mu- qaddas ki shinakht aur hiftzat nuiujud nahin haiij, wahan ibadat bhi nahin hai. Wahan ke losr dini tarbivat aur Khuda ki ibadat Ke live ekkatthe hone se baz rahte hain. Wahan insan aur asmiin ke darmiyan vnuRmala mauquf hua. Wahan zindagi aksaron ke satli faqat barascn ke belazzat aiyam guzari hai. We bina ariiin pae, aur bind dil k» tazagi hasil kie apni apni zindaganv zai Karte jate hain, un kamon meo. ITWAR, YA SABAT Kf HIFAZAT. 161 jin se na dil ki tarbiyat na khush akhlaqi ki taraqqi pal jati hai. Bal- ki tarbiyat aur arara aur dil ki tar o t^zag-i' ke badle gulgula aur heja tamashe, aur nalaic^ hangame ke raansha bote bain, jo badan ko zaifi o zawal tak shitabi se pabunchate bain. Agar, un sab I'sai mulkon men, jo ab ibn o hunar aur tarbiyat men ru i zamin par sab se afzal aur sbarif bain, sabat ki hifazat ka farz dafa kiya jata, to pacbas baras bhi na guzaren jab tak ki jahalat, aur wabshat aur waswas k^ saya un ke sare atriif par chha jae ; aur bad- mash aur haris, aur zaHm aur badbatin malum karen, ki wuh quwat, jis ne age unhen bandb Hya, so gai, ya mit gai hai. Aur aish o isbrat Ki khwahish, aur daulat aur izzat aur marta;iat ki hirs, aur we sab bad khwahishen, jo insan ke ban's aur tamai dil men amal karte hain, un ko bare zor aurjaldise butparaston ki jahalat aur nich halat ki qurbat men pabunchatin. Insan, jo janam se gumrah hai, aur amal o afaal se mujrim, apni khassiyat aur khaslat he badalne, aur nau paida hone ka nihayat hajat- mand hai ; aur us fatwa aur saza se, jo us par thaharai gain, rihai p^ne ki bari ibtiyaj rakhta hai. Is men sabat ki fursat aur niamatea nihayat kam ati hain. Khuda ne isi kam ki khatir sabat ke firam ko thaharaya. Har chha roz ki mibnat aur mashaqaton ke akbir men sabat i muqaddas hamare upar apni roshni aur rahat ata karta hai, aur awaz i salim ke sath hamen Khuda ke ghar kl taraf bulata hai. Us men hamara KhaHq i jalil ham se milta hai, aur apne takht i fazl ke lipar se apne chibre ki'rausbni ham ko bakhshta, aur hamari farj^aden aur duaen sunta hai, aur hamari tauba aur tarif qabiil karta, aur Ma- sih hamare mukhallis ki khatir hamare gunahon ko muaf karta hai. Har ek zamane aur har ek mulk men jabJ^o jahan sabat ki hifazat Khudawand ke liye aur us ke hukm ke bamujib i\i gai hai, ye sab barakaten bani A'dam par nazil hiii hain. Wahan najat ki khushkha- bari ishtihar ki gai, aur qabul bhi ki gai hai. Wahan bani Adam ne Allah apne Khuda ko dhundha, aur paya hai. Wahan unhon ne apne apne gunaboK ki shinakht pai liai, aur pachhta pachhtake Khudawand I'sa Masih par iman lae, aur us ke zarie se muafi aur maqbuliyat pai. aur apne Khaliq ki tabidari sar i nau karne lage hain. Aur imandarorj ke dii apni muafi aur maqbuliyat ki pahclmn se maut ke clar, aur qahr ke zor par gahb hokar asmani khushion ka agaz zamin hi par tasar- ruf men lae hain. Jahan kahin shumar men do ya tin tak Masih ke nam men ekatthe hue hain, wahan wuh bhi apne wade ke muw^fiq un ke sath hazir hiia hai, aur apni khass niamat aur barakatoij ko un par ata Kiya hai. Yiiij sabat i muqaddas ke wasile se is jahdn i pare- shan ke aur alam i asman ke darmiyan ilaqa aur muamala sar i nau barpa kiya gaya hai. Lekin jahan katiin bani A'dam ne sabat i muqaddas ki hifazat ko chhor diya, aur us din men ekatthe hone se baz ae hain, wahan ye sab niamat aur barakaten mauquf hiii haio- Aise sab mak^non, aur mulkon men dunya, aur gun^b, aur Shaitan bani Adam ke dilon ko tasarruf men laya hai. Un ke sare khiyal aur khwahishen faqat " hirs i jismani, aur hirs i chashmi, aur guriir i zindagi" se paida hoti hain. Akhiab ki manind we shararat karne ke liye apne tain bech dalte : N n 162 ITWAR, YA SAB AT Kf HTFAZAT. aur Yarubam ki tarah we ap gunah karte, aur aspas ke logon ko bhi apni fehararat meo phansate, aur shank karte hain. Wahan dua aur zarmn asman ki taraf charhti nahiu. Aur mih'' ki awaz bhi us alam se suni nahiij jatf, jo bam Adam ko tauba karne, aur Masih par iman lane ki taraf bulavve. Wahan Khuda dhundhi nahiii jdta, aur pavd bhi nahin jata. Bahut kam hain, jo rahmat ya mihr Ki khoj karte hain, aur bahut hi thore use pate hain. Kam hain, jo darwaza i zindagi par khatkhatate, aur bahut kam hain, jinhon ke live wuh khola jata hai. Aksar sab ke sab us cliauri aur terhi rah men d%hil bote, aur maut ke makhfi makanon aur patal ko ekatthe jate hain ; aur Khuda un ke bab men yih farmata hai, ki " Afraim apne butou se mil gaya hai, use chhor de." Jahan kahin sabat i muqaddas ki hifazat nahig hai, wahan sachcM ibadat, aur sachcha din bhi maujud nahin hai. Insan apne Khuda aur Khaliq ko bhiil jata hai, aur Khuda insan ko chhor jata hai. Wuh sarzamin ^hush atwari se khiih' hokar Sahara ban jati, ki jis men na khushi, na khiibsurati nazar ati hai. Us wirani par Aftab i sadaqat ki raushni tulii nahin hoti, aur fazl i Ilahi ki os us par nazil nahin ho- ti. Gunah se sari hui, aur jihalat se siikhi hui insan ki riih apni khassiyat ko kho deti, aur admion ke age, aur Shaitanon, aur liaiwan- on, aur kiron makoron, aur tarashe hiie lakrOQ, aur pattharon ke age jhukti, aur un ki bandagi karti hai. Un ke age insan apni munajat- en, aur sitaish aur sana khwani karta ; un ke age apni qurbaniau charhata — haQ, unhin ke age apne larke bale, aur apni joru ki izzat aur safdi ko guzranta hai ! Haiwani but ka haiwani parastish karne- wala hokar ummed rakhta hai, ki un se panah bhi aur barakat bhi pd- we, jab ki bar ek qism ki khata aur kharabi men masruf hota hai ! Jahan sabat ki yad aur hifazat jati rahi, insan ki halat yihi hai. Yun dunya ke guzre zamanon men sabat ki qiiwat aur qadr par na- zar karke, aur us kamal jatan par, ki jis se Khuda ne us ki hifazat ka farz bani Adam par thaharaya ; ab zara gaur kiya chahiye, ki Hin- dustan men Khuda-paraston par us ki hifazat kaisi lazim aur zurur hai. Is waz ka raatn, ya mul, us bat ka achchha naqsha aur namiina hai. Us men Khuda ne farmaya, aur dunya ke akhir tak bam Adam ko farmata hai, ki " Agar tu sabat se apna panw phirawega, aur mere muqaddas din men apni khushi karne se ; aur sabat ko roz i khur- ram, aur Khudawand ka muqaddas, aur mukarram janega ; aur us ki takrim karke apne karaon ke karne se, aur apni khushi ke chahne, aur apni baton ke kahne se baz rahega ; tab tii Khudawand men mas- rur hog^ ; aur main tujhe zamin ke unche mal^anon par uruj karaun- ga, aur Yaqub tere bap ki miras se -tujhe khilaunga." YiHi maliim hota, ki laiq aurjaiz nahin, ki sabat i muqaddas ek bojh y^ trtklif samjha jae. jo hamen dunya ke kar o bar aur tasauwar, aur ishraton se baz rakhta hai. Balki us ke badle yih jana chahiye, ki yih ek din rahat aur barakat, aur aram, aur aish ka hai, jo Allah hi ne hamen bakhsha hai. Aur na faqat khud hamare waste, balki ha- mire gharane ke waste — hamare larke bale, naukar chakar nar o na- ri aur mawashi, aur musafir, ya raihraan, jo hamare phatakon ke an- dar hofi, taki we hamare s^th ar§m piweu. Har ek gharane ke ma ITWAR, YA SABAT Kf HIFAZAT. 163 Mp ya mawali ko lazim hai, ki koshish karke dekhen, ki sab ke sab, jo un ke phatakon ke andar haia, sabat ki takrim karke us ki hifazat karen. Un ko lazim hai, ki jatan karKe un sabhon ko, jo un ke pha- takon ke andar hon, ya un ke shinawa howeij, Khuda ke ghar meg hazir kareij, taki imandar bandon ke sath Khuda ki ibadat men sha- mil howen. Un par tarz hai, ki chauKas hokar na susti ya tagafili se, na dunyawi kar o barya bat chit se Khuda ke sabat i muqaddas ko be- hurmat haren. Balki us Ke badle karaal iioshish karke kalam UUah, yane Tauret Injil ke parhne aur sunne men, aur tasauwar, auribadat- guzari, aur aisi guftagu karne men, jis se dil tadib aur tarbiyat pawe, us din ko sarf kiya chahiye. Apni baten kahni, aur apni khushi chah- ni mana hai. Khud^ ke chihre ki raushni dhundhna, aur us se mu- amala karna rawa aur farz hai. Larke balon, aur naukar chaKaron ko sikhlana, aur parhana, aur dini tarbiyat dena, rawa aur farz hai. Zindagi ke faraiz, aur ahwal, maut ki haqiqat, aur aqibat ka hai — aisi sab batOQ ka sikhna, aur sihhana, parhna, aur parhana, aur un men tasauwar aur guftagii karna jaiz aur faidamand hai ; aur hukm i Allah ke muwafiq, har shakhs ko, jo Khuda ke hukmon ki hifazat kiya chahe, farz hai, ki hoshyar aur bedar ho, ta na howe, ki un logon ki suhbat men br.ithe, jo sabat i muqaddas ko zalil jankar use dun- yawi mansube bandhne men sarf karte hain. Ki aisi adat aur suh- baton ki tasir se sabat ki hurmat aur yad bhi dil se gu/arti hain. Ai bhaio, aur turn sab, jo Hindustan men Khudawand se clarte ho, in baton par gaur karo. Kyunki tumhari khairiyat, aur itminan i khatir inhin par mauquf haia. Jis qadr tum apne dil o diyanat se Khuda ke sabat ko hifz karoge, us hi qadr tum ilm i Ilahi, aur Khuda- shinasf, aur aqibat ki pahchan men taraqqi karoge, aur Ilahi nia- maten aur barakaten tumhari sari mihnat aur muamalon par nazil hongi. Tumhen bahut gaur kiya chahiye, ki tum dunya he logOQ men se bulae gae ho, taki " Khan dan i guzida, aur ek shahana kaha- nat, aur ummat i muqaddas, aur qaum i makhsiis ho, aur us ki fazi- laton ko, jis ne tumhen tariki se apni ajib raushni men bulaya, zahir karo." 1 Pat. 2: 9. Yihi tumhare bulae jane, aur guzida hone ka matlab hai. Agar tum in baton ko yad kart\e sabat i muqaddas ki hifazat karo, aur " use Khudawand ka pak din, aur mukarram jano, aur us men apni khushi ke chahne, aur apne Kamon ke karne, aur ap- ni baton ke kahne se baz raho," to albatta tumhare pardesi aur ba- hutere tumhare bhai bandon men ss, tumhen durusht aur sahib i aib- joi thaharawenge, aur tumhen dunyawi chinton, aur mansiibon, aur kar o bar men phuslana aur milana chahenge. Jahan kahin nazar phera karoge, tahan insan aur haiwan Itwar i muqaddas ko behurmat karte, aur Khuda ke hukm kolatarte dekhoge. Aur tumhen bara khatra hai, na ho, ki un ke dekhne se, aur un ki adatoij kl ashnai se Khuda ka pak din tumhare nazdik haqir jana jiie. Yih btU qadim se sabit rahi hai, ki " buri suhbaten achchhi adatoij ko bigarti hain ;*' aur khass karke jahan bahut hi tliore hain, jo Khuda ke sabat i muqaddas ki qadr aurqimat se waqif hain, aur aksar use paemal karte aur haqir jante hain. Lekin us hai se har dam bedar hua chahiye. Aur jis dam ki bani Adam ke hai par dekhne se turn- 164 QINAAT Kf BABAT. hara panw dig jane par howe, tab dunya ki suhbat se haz ^kar Khuda ke kalam par gaur karo, aur dekho, ki Khuda hi kf nazar men sabat kaisa rauazziz aur mukarram hai, aur us ne kaise wadon, aur waidon se use ghera hai. Aur turn men se jo shakhs. ki apne dil meo aur chal men sabat ko muazziz aur mukarram jane, aur bamijjib i hukra Khuda ke us ki muhafazat kare, wuh shakhs Khudawand apne " Khu- da men masrur howega, aur Khuda use zami'n ki unchi jagahon par uruj bakhshega, aur use us ke bap Yaqub ki miras se khilawega." — Yane us ke dil ko sari riihani barakatoxj, aur niaraaton, aur tasanioo se bharkar use masrur karega. Aur us shakhs ke bye Itwar ya sabat, jo zamin par hai. us abadi sabat ka, jo asman men Khiida ke logon ke waste rah jata hai, ek nishana aur baiana hoga. Us shakhs ko tajrilia se maklni hoga, ki sabat i muqaddas ek din hai, jis mea badi aur gunah se, mihnat aur mashaqqat se, aur aish o ishrat se baz rahnahai. Ek din, ki jis men Khuda Ki ibadat ki jati, aur ilm i Ilahi aur marifat hasil ki jati, aur dil ki pakizagi pahchani aur barhai jati hai — Ek din, ki jis men Khuda- parast apas ki ham suhbat, aur Khuda ke huzur men riihani khushion, aur asmani tasau- W'lron men masrur bote hain ; aur pahle afnnish ke ajaib o garaibon ki, aur us makhlasi ke bartar ajaibon ki, jo Masih ke wasile se dunya ipen ishtihar ki gai, tashhn- karne men we shadman bote hain. Sabt ke tasauwar aur rauamalon men Khuda khass karKe hazir be- ta, aur Masih men hokar muaf karta, aur insan ke dil ko pak aur du- rust karta hai. Aur Rub i Sidq khass karke Itwar ke shuglon mea Ilahi mahabbat ka baiana dil mea bharta, aur sulh o shadmani ki ra- hat bakhshta hai. Pas, sal>at i muqaddas ek din ummed, aur tasalli, ardm aur tasarruf kd hai. Us men Allah apue chihre ko zahir karta; aur apne bandon ke majma par Ilahi mahabbat ata karta hai. Us din men Masih, jo Khuda ka Barra, Khuda ka jalal, aur asman ki tajalli hai, un ke tasauwaron ko sada aur saf karta, aur un ki mahabbat ko barhata, aur kamil karta, aur taam i asmani se unhen khilata, aur ab i hayat ke chashmon pas unhen le chalta, aur riihani niamaton se un ke dilon ko ser aur asiida karta hai. XXV. QINAAT KI' BAliAT. Ba'bu' John Hari' ki' tasni'f. Binddri to qindat ke sdth bard nafa hai. — I Tim. Q : Q. Khuda Ta^la ke kalam se ham ko yih talim milti hai, ki dindari ke kai bare bare ajza hain, jo sab milke ek badan ki siirat par bante hain, yane, ^huda ko pahchanna, aur apni haqiqat ko jdnnd, gunah ki bur^i QINA'AT Kr BAB AT. 1C5 ko maliim karna, us se pachhtana, phir us se hiz ana, tab Iman, um- med, mahabbat, rastbazi, parhezgari, pakizagf, tawakkul, bardasht, sabr, farotani, milaasarf, hamdardi, gamkhwari, aur qinaat, wg. Jis tarah se ki badan met} bahut se aza haiy, aur sab milke ek hi badan bante bain, usi tarah se dindaii Ko bhi hum ek bad^n se rru- shabihat dete, aur ajza i mazkura i bala ko us Ke azu thaharate bain. Jis tarah se ki insani badan men a^ar koi nuqb bo, to wuh kamil ba- dan na kablaeza, bahu naqis : maslan, aiz:ar ek panw na ho, to langra, va ek bath na ho, to tuncla, ya ek anKh na ho, to kana, yii nak na ho, to naktii, ya kan na ho, to bucha, kahlaeg-a; usi tarah se dindari ke ajzaon men se agar ek ajza ki bhi luimti ho, to wuh dindari kamil na kahlaegi, balki naqis. To ab main dindari he un ajzaorj men se ek juz, yane qinaat k-a kuchh mukhtasar t ayan karne ki jurat karta huij, is ummed par, ki Khuda ke fazl se is ke parhriewalon ko kuchh faida bo. Hamari sanad men ^va hai, ki " Dindari to qinaat ke sath bara nafa hai." Ab ban) us ko tin hisson men taqsim karwe bayan Karte hain, yane I. Daryaft karen, ki qinaat kya hai ? II. Apni halat par qinaat na karne se kaisi burai^o pesh atin. III. Apni hai t par qinaat karne se kaisi khushi sachche dindar ko basil hoti hai. I. Daryaft karec, ki qinaat kyd hai ? Qinait to Arab! lafz hai, aur us ke mane ra/^i bi raza i Ilah< rahna, vane dunyawi havva o h'awas se alag hoke sirf us halat se, jis men Khuda Taak\ ne ham ko rakbii hai, razi rahna, aur us ka ijlal karni, aur us ki shukrguzari karna, yihi ham par farz hai. Tajrube ki rah se malum hota hai, ki qinaat to ek haqiqi daulat hai, jis ke hasil karne bagair ham sada kangal rahte haiij, aur us ke basil hone ?e ham aise khu'^h rahte, ki agar tamam jaban ka l^hazana hamare hath lagta, tau bhi waisi khushi na hoti, jaisi qinaat se ham ko hoti hai. Khilqat ke intiz-:^m par gaur karne se ham ko qinaat ki tab'ra milti hai, kyniiki Khuda Taala ne, jo tamam jahan ka Nazim hai, bani Adam ko apni mashiVrit i llahi se ek ek halat meij rakha lui ; yane ek ko t/adshah banava, aur dusre ko raiyat ; ek ko bahim mu- qarrar kiya, dusre ko mahkum ; ek ko aa\ir, dusre ko faqir ; aur ek ko daulatmand, dusre ko kani>:al ; aur is intizam se us ki ain hikniat • / 1 ' zahir hoti hai ; yane, tamaddun ka taur nazar ata, ki KyunKar eK dus- re ki niddad ka muhtaj hai. Dunya ke intizam hi par lihaz karne se ahl i danish ko yih tabm milti hai, ki hamara ek bara .Sliahanshah hai. jo sare shahoij par badshahat, aur sare hakimoii par aixela hukumat karnewala hai; wuh to goya Bap ki si sifat rakhke is kura i zamin ke tamam bashindon ka eK gharana banata hai, aursabhon ka intizam aur bandobast un Ki haqiqi halat Ke muwafiq karta hai, aur ek ek ko apni marzi ke mut-,^biq rozi deta hai ; yane, jis tarah se koi bap apne larke balon kl tabiat pahchanke un Ki tabiat Ke andaze ke muwatiq un ko apni daulat men se hissa deta hai, aur un ki chal ch^lan ko deKhta, aur un ki guzran ke taur par lihaz karta hai, usi tarah se Khuda Ta- 166 QINAAT KT BABAT. dla hamari samai aur bardasht ke mutabiq apni daulat i bep^yan zneQ. se hissa deta hai. Trjjruba ki rah se janajata, k\ ham to isi jah^n ke waste nahin pai- da hue ; kyunki thore dinon tak ham is dunya men rahte, aur bad us ke yah-an se chale jate. Is se malum hota hai, Ki hamara khass wa- tan yih nahin hai, par ek diisr^ watan hai. Yih dunj^a to hamare waste ek madrasa hai. Madrase men tahb ul ilm sirf is hye jate, ki wahaij chand muddat tak rahke ihn tahsil kar- en, aur jab fazilat ko pahunch jawen, to wahan se niklen, aur apne karobar men masbgul hoke us ilm ko laiq taur par kam men lawen. Ham l>hl is dunya ke madrase men tahb ul ilmon ki manind haia, aur tamam khilqat hamare waste ek jild kitab hai, jis men Khuda ki kai sifaton ka bayan ajib o garib siirat ke hurruf aur tarah batarah cham- iiile rang- ke sath liKha gaya, jis ko baganr mutala karne se ham us ki qudrat, paidaish, aur parwardigari, aur hifazat ke kam men, dekhte haiu ; aur diisri jild us ki wahi i asmani hai, jis men we bateii, jo khil- qat ki jild se naqis aur mubham samjhi gain, kamil aur saf nazar alij. Aur siwa in ke aur baten bhi, jin ka insan ki bihtari ke liye zahir kar- na zurur tha, likhi gain ; yane, us ke parhne se ham apni hasti ki ga- raz i auwal, aur Khuda ki marzi, aur us ke qanun apni guzran ke bab men, malum karte hain. Aur tisri jild us ki hukiimat hai, jis meo agarchi wahi ka si saf bayan Khuda ki sifaton ka nahin, tau bhi us men bahut si b^ten aisi hain. ki jo na wahi, na us ki khilqat ki kitab men pai jatin ; yane, is ke mulahaza karne se ham us ka intizam, aur us ki hukumat khilqat ke bab men dekhte hain. Pas, jab ham is madrase men chand muddat tak rahke fazil ho jate, to apne asmani wdtan ko, jahdn jane ka liye ham taiyar bote hain. chale jate; chu- nanchi 2 Xar. 5 : 1 men likha hai, ** Kyunki ham jante haia, ki jab ha- mara vih khima sa mitti ka ghar ujar jawe, to ham ek imarat Khuda se pawenge. Wuh ek ghar hai, jo hathin se nahin bana, balki abadi aur asman par hai." Talib ul ilm to sirf madrase hi ka nahin ho rah- ta, balki kisi umda kam ke liye taiyar hota hai ; aur shayad bahut mihnat aur bari tangi ki halat par qinaat karta ; to kya ham sirf isi dunya ke madrase ko apna watan sanijhen ; aur isi se apna dil laga- wen i aur us men bahut aish o ishrat se rahne chihen ; aur kurkura- wen, is liye ki hameij yahan bahut sukh nahin milta hai ; aur us ki hawa o hawas men giriftar hoke isi ke ho rahen ? Nahin, balki qina- at ka jama pahinke apne asmani watan ke liye ilm tahsil karen, taki ham ko yih sila mile, ki " Ham us ko is tarah jan jawen, jis tarah wuh ham ko janta hai." Ham to is dunya men musafir hain, aur yih dunya hamare liye ek sara hai. To kya musalir sara hi ko apna mahall samjhega, aur us ki zari zari si kotharion ko apna daulat-khana ? llargiz nahiij. Magar wuh to sirf jaridagi ka libas pahiuke apni manzil i maqsud ki taraf sa- far karta chala jaega, aur jab tak apne makan par na pahunche, rah men kisi se dil na lagaega. Musafir to rah 'veij apna dil kisi se na- hin lagata, aur na sara ko apna watan janta, balivi rat din manzilen tai karta hua apne watan ki taraf barha chala jata hai ; to kya ham sirf is dunya hi ko, jo sara ki manind hai, apna watan samjhen, aur is ki QINAAT Kr BABAT. 167 fani chi'zon ko apni milkiyat aur gandi daulat ko Rpna khazana r Kvi. ham musafirat ki tangi se naraz howeii, aur qinaat na Karen, jab tak ki apne tain is danya ke bojh se na dabawen r Kya qinaat na Karne se hamara safar iialka makinn hoga 'r To kya ham har ek bojh aur ul- jhanewale gunah ko utarke, aur sabr kii Hbas pahinke, us rah men, jo hamare samhne a pari hai, daurte chale najawen, taki zindagi ka har inam men le len ? Zurur bi/,zurur. Pas, upar ke mukhta:?ar bayan se sabit hiia, ki qinaat kya hai; ab zuriir dusri bat ka gaur kiya chahiye ; yane, II. Ajmi hdlat par qinaat 7ia karne se Icaisi hurdfun pesh dti ham. Apni halat par qinaat na Karne se bahut si buraian pesh ^ti hai{} ; magar un men se kai ek ka bayan ikhtisar ke sath agar karea, to bih- tar ho ; chunanchi, Pahli burdt. — Jab ki ham apni halat se, jis men Khuda i Bartar ne ham ko rakha hai, razi na hoke hawa o hawas ka pichha karte haio> to goya ham Khuda Taala ke bandobast aur intizam ko torne ki jurat karte ; aur halanki jante hain, ki hamara kiya kuchh na hoga, jab tak ki Khuda ki marzi na ho, lis par bhi apne dil i\l kori ke sabab aise liaris ho jate, ki apne tain iiamesha ke imtihan aur har tarah ki nama- qiil aur muzirr khwahishoa mea dalte hain, jo insan ko tabahi aur halakat ke darya men duba deti hain ; aur is bat se bekhabar rahte hain, jo hkhi hai, ki " Zar-dosti sari buraion ki jar hai, jis ke haze ^rzumand hoKe iraan kl rah se bhatak gae, aur ap ko tar^ih tarah ke gamon se chheda ; par tu. ai mard i Khuda, in chizoa se bhag, aur rastbazf, dindari, iman, mahabbat, sabr aur farotani ka pichh^ kar." Jab ham apni halat par qinaat na karke hawa o hawas men giriftar bote hain, to goya ham apni azadi ko mutt bech dalte, aur hirs ke bande hoke jidhar jidhar wuh ham ko daurae phirti, udhar hi daure phirte hain, aur yahag tak ki tikr o afkar ke sabab hamara dil aisa tarik ho jata, ki phir niir i marifat ham par Kabh; jalwagar nahin hota ; tab wuh tam&il, jo hamare Najat-dihinda ne is bab men farmai hai, hamare haqq men thik hoti ; yane, " Jo bij ixanton mea boya gava so wuh hai, jo kalam sunta, par is dunya ki fikr aur daulat kafareb kalam ko daba deta, aur wuh bephal hota hai." 1. Hawas to buri bctla iiai. Chunanchi hamare buzurg bap A'dam ne jab bahut janne ki hawas ki, to apni asli halat (pakizagi aur r^sti) :se gir gaya, aur ziyada janne ke liarkhilaf niir i marifnt Ko kho diya, Shayad V>kWk A'dam ne yih khiyal kiya hoga, Ki agar main yivada janne lagun, to ziyada khushi mujh ko hogi ; leivin afsos, ki ziyada khushi Ke iwaz bari musibat mea par gaya ; kyiinki hkha hai, ki " Tu apne munh ke pasine se roti khaega." Aziz bbaio, dekho, hawasnaKi ka kaisa bura anjam hai. Jab ki ha- mare bap Adam ne sirf ek bat ki hawas karke apni sachchi khushi ko kho diva, aur b% i Adan se nikala gaya ; to ham, jo tarah tarah ki hawas karte, aur qmaat ke kiiche se apne qadam Ko uthake hirs ke raaidan men rakhte hain, kis qadr apni sachchi khushi, aur aram i Ila- hi, aur bihisht ki abaci niamaton se diir parte jate hain ! 2. Hawas to kya hi turi bala hai. Chunanchi Esau ne ek luqma 168 QINAAT KF BABAT. kyne ki hawas karke apne pahlauthe houe ka haqq, fani khuidk ke live, apne bhai Yaqub ke hath bech dala ; aur us barakat se. jo pah- lauthepan ke sabab us ko milne par thi, mahrnm k'a ragib na hog an' abadi bihtari us men hai ; jaisi ki Ii)r. 12:6 men hai, ki " Khudawand, jise pivar karta hai. use tambih karta hai ; aur har ek hete ko. jise wuh qabul Karta hai, pitta hai." Pas, halka bojh yih hrn, ki jo Masih ne apne shagirdon par rakha ; aur us ka anjam hayat i abadi hai. Aur yih bojh hhi banisbat aur bojhon ke nihayat asan aur halka hai. Wuh gunah, ki jis par abr i magfirat na harsa ho, wuh is dunya aur uqba men bhi bojh ki manind hai ; aur wuh gunahg-ar, ki apni n'n I se bediir na hua, ek nihayat hhari bojh rakhta hai. Wuh janta hai, ki Khuda ka gazab us par jhura rah^ hai ; is hye wuh roz o shah aram nahin pata. Chunanchi Daud nabi bhi aise shakhs ki baNat men bayan kart4 hai, Zai). 38 : 2—6, ki "Tere tfr mujhe chubte haiij, aur teta hath mujh par l.harihai ; main duixh 'hart?! hiuj, aur kaman ho ^-aya hun. Main din bhar roya kar- ta hiiu " Dekho badoa ki halat bhi jabaii i ainda me i aisi hi kharab hogi, Ki qiyas me , nahin atia. I*adtarin tnkhfat ki isiii is dunya men uthate hain, hargiz harg-iz us azab se muqabil no hongi, jo Ki uqba meu gunahgar jahannam men uthawe-^ge. Aur kalam i muqaddas bhi un halaton j\a bavan nihayat hi haibatnak taur par ashkar karta hai, (Zab. 9 : 17 ; Mati 8:12; Mar. 9 : 46.) " Gunahgar patal meo dale jaenge. aur we sari qaumen, jo Khuda ko faramosh Karti hain." " Par is badshahat ke ye 'arwe I ahar andhere men dale jaenge : wa- han rona aur dant pisna lioga." " Jahan un ka kira akhir nah-n ho- ta, aur ag nahin bujhti." Pas, badkaroa aur gunahgaron ka hai jaisa ki marqum hiia, waisa hi hoga, aur hhi wuh bojh, jo bhari kaha jata hai, yilii gunah ka bojh hai, hi jis ke niche we dab gae. Ab samjha j^ta hai, (\i is hai men un ke diloi.i ko ^ya chain milega ; kyiinki aram o tasliafFi pane kf Kya ummed baqi hai r balki naummedi o azab ke siwa aur Kuchh nahirj. Agarchi we log is dunya men magrur hokar Masih ke is halite bojh ko haqir jante the, par is halat i yas men us bojh ko pawen, to hathon se kya, balki anuhon se us bhari bojh ke badle uthavven, aur badil o jan qabiil kar len. Par us waqt husiil ua niamat ka kamal namumkin hoga, aur un ko apni sakht dili aur gar- dan kashi ki saza zurur uthani hogi ; aur yih saza is qadr sikht aur badtar hogi, ki ek blind pani bhi muyassar na hoga ; us waqt daulat- mand o Lazar ki tamsl! yid ki chahiye, ki wuh daulatmand, jo is ja- h^n men rahne ke waqt apni shan o shaukat, aish o ishrat men masruf tha, bad m irne ke kis qadr a/ab i jahannam men para, aur nihayat tang ho.var arzti ki, ki wuhi Lazar, jis ko ki wuh us zindagi men haqir o nachiz janta tha, us ke pas jake us ki zuban ek qatra pani se serab kare ; phir yih bhi nasib na hua. IV. Yih, ki Kh'jdawand ke jue ke mutahamrail honescgunahgaroQ ko chain o aram hasil hota hai ; yane, ba sabab kasrat gunah ke, ki MASfH KK JUK MULAIM. I79 nihayat bhari bojh hai. zurur hai, ki we aram ke muhtSj horj ; jaise ki nafsani admi daulat o aish o ishrat ke husul karne ke live, roz o shab mihnat khainchta hai, aur kuchti bhi arani nahi'u lata ; aur agarchi us mihnat i shaqqa se aram pawe, to apne tain, kainal khush nasib »amajhta hai ; magar yih namiimixin mahz hai. Par is bat ka qiv^t karna zuriir hai, Ki h iinare Khudawand Najat-dihinda ne kaun se aur i(is tarah Ke aram ka wada farmaya hai r Ki yih aram i dunyawi aur jismani nahi'n? balki abpdi nihani hai ; aurhainara Najat-dihinda khasi yih aram apne imandaroa ko ata kar sakta hai, Ki jis ne apna besh qimat khim bahakar us aram Ko kharida. Mag-ar sachcha Tsai is dunya i fani men musafir ke taur par hai ; par bihisht ki tarrif, ki jo us ka vvatn i khass, aur us ke B^p Ka masKan hai, nihayat chalaKi se safar karta hai ; aur us safar ke tamam karne ke liye zurur hai, ki har nau ki musibat o tarah tarah ki azfyat, kijoife musafirat Ki rah mey pesh awen, un ka mutahammil hokar un Ki mu6hi\iiat par gahl) akar fathmand ho, aur kushada rah ko tark Karke tang rah par qadam mare, iMati 7 : 13, 14. Aur is musafir ki zindagi ki tamsd daurne se bhi mushabih h^i, aur lazim hai, ki jis dam tak is dunya men zin- dagi kare, chalta, balki daurta hai, itna Ki wuh nishan, jo us Ke liye thahariiya gaya hai, wahan tak pahunche ; aur jaisa Ki Pilhis Hiiwari ne i.ham se farmaya hai. Fil. 3 : 14, " Par itna hai, ki main un chizOQ ko, jo pahle chhutin, bhulake, un ke liye jo age hain, barha hiia sidha nishan Ki taraf pila jata hiiu ; taki main us gend ko, jis Ke liye Khu- da ne raujhi ko iVJasih I'sa ki manf.it se liparbulaya, paun." Pas, agar yihi hai hai. to zahir hiia, ki sachcheisai Ko, is napaidar dunva men, kis chiz par uramed ho saKli hai; h^a, magar siwii us ke, li us ki z'st ko larai se tamsd di hai ; is waste us ko zuriir, ki jab tak fazl i Ilahi shamil i hai hokar wpne lamam dushmanoy, raisl Shaitan o nafs i ammara par galiW na awe, larta, aur un par fathmand hone ke liye sargarm rahe ; aur usi ke bayan mey Khudiwand ne Matf ke 5 : 29 men farmaya, '* Pas, agar teri dahni ankh tere thokar khane ka bait ho, to use nikal dal, aur phenkh de ; Kyun^i tere a^uon mexj se ek 9zu ka na bona tere liye us se bihtar hai, ki tera sara badan jahannam men dala jawe." Dindar I'sai ao zurur hai, ki har taur ki nekokari raea kamsl bane, aur apne nuqsan ke khauf se taiyar ho, bidki apne hawa o hawas, o Kibr o guri'ir Ka muti na hokar apne Khudawand ki tarah halim o farotau rahe ; aur apne hawas o kha>lat i naqis ko maglub karke apne jism o ruh Ko un sab buraion se, ki lipar mazkur ho chukin. pak saf Kare ; kyunki wuh Ruh-ul-Quds ka ghar hai ; aur usi ke waste Pulus Hawan bhi kabta hai, 1 Kar, 6:17 men, " Par wuh, jo Khuuawand ke sath mila hila hai, so us ke sath ek jan hiia hai." Aur yih bhi lazim hai, ki har tarah ki musibat o afat ka mutahammil ho ; agarchi us Ke qarib o rishtadar bhi use satawen, to satae jane ki iwaz koi khiyal i bad apne dil men na lawe, yahan tak ki koi dahne gal par tamacha mare, to bayan bhi us ki taraf pher de, jaisa ki marqura hai, Mati 5 : 39 men. Pas, use chdhiye ki roz ba roz apni sab'b apne upar uthawe, aur apne Najat-dihinda ke pichhe chale. To sabit hua, ki yih sab mazkur, jo likha gaya, us ki bardasht se us ko kisi tarah ke aram ki surat mutasauwar nahiQ. Wuh un laz- IgO MASrn KA 3UK MULAIM. zdt i nafasani o khatrat i jismani se ba nisbat jism ke ek murda hai, ki jin ko dunyawi log kamal sargarmi se just ju karte hain. Us ki Khurrami o khushi un ruhani chizoa men hai, ki frrdaus men muqad- dason ke liye maujud ki gain. Wuh apni sab musibaton aur dukhoa men, faqat is bat par qinaat karke tasalli pata, jo ki Khudawand ne wada kiya, ki main dunya ke akhir tak tumhare sath hun. Agarchi •wiih bari bari afaton men pare, tis par bhi Khudawand, vane us ka ^smani Bap, apne fazl o karm se use sambhalta hai ; aur alakhir Khu- dawand Tsa Masih ki madad se maut par fatbyab hota hai. Algaraz yih mukhtasar bayan un khushion ka ho chuka, jo ki ruhani hain ; aur mard i nafsani un ko nahin samajhta, aur mard i dindar ku is khival se, ki us ke sab gunah muaf kie gae, kya hi aram o chain miM hai.' J is waqt ki us par sabit ho chuka, Ki wuh aish i ruhani, ki bihisht men maujud hai, shamil hua, tab wuh ruhani taur par zindagi basar karta hai ; aur is bat se waqif hokar kamai khush hota hai, Ki Khudawand ne us ke dil ko apna maskan banaya, aur wada bhi kiya, ki turn apni j^non men aram paoge. Yih ummed i qawi hai, Ki jab ham farotani se us ki dawat ko qal.ul kar len, tab wuh bilashakk apne wada ko pura karega. Alhasil ham par farz hai, ki apne tamam zor o t^qat ko, usi ki itaat men sarf karke apni sari mihnat o khwahish i dili ko us par ruju Karen, yahan tak ki jo aisa ittifaq ho, to us Ke nam o jalal zahir karne ke liye apni jan bhi dareg na karen, aur janab Ahdiyat se dua mangkar dil se yih chahen, ki wuh Piiliis ki manind ham ko un kamzorion se chhutKara deke taqatmand kare, khwah jien yi. maren, wg. Aur dindar log jis qadr labayan khushi basil karen, waisi hi izzat bhi un ka hissa hogi. Wuh chashma, ki jis se muqad- das malaik apne liye nekbakhti o khushi dhundhte hain, usi chashme se we log, jo muqaddas hain, wuhl khushi, jo Ki abadi hai, pawenge. Poshida na rahe, ki janab Rabb-il-alamin ke farzand wuhi log kahlae jakar jalal i abadi ke taj se sarfaraz. kiye jaenge, jo ki us ke aziz aur eklaute Bete mubarak Khudawand par iman late hain, 1 Pat. 5: 4. Pas, wuh chain o aram, jo ki khass ham gunahgaron ke liye wada hui hai, aur us ka mazkur bhi upar ho chuka, chahiye ki apni tamam o kamal taqat o dars se us ki tahsil men koshish karen ; aur agarchi ham us daulat i najat ke tahb hon, to munasib yih hai, ki us Khuda- wand Alasih ke huziir men hazir hon, ki jis ka jiia mulaim, aur us ka bojh halka hai ; aur apne mabiid ki ibadat gulamana mizaj se na baji lawen, magar mahabbat i farzandana se ; aur us Ke ada men sai ka- ren, ki us ka anjam jalal o hayat i abadi ho ; aur is dawat i haqiqi ko, ki Masih ne apni ali sarkar se ham gunah ke zerbaron ko ata Ki, aur bulat^ hai, qabul karen, aur apni taman fikr us men sarf kareo, jo ki Mahk i hayat aur jalal ke Badsbah ne irshad kin ; aur jis ne apne pak khun aur Ruh-ul-Quds ki tasir se ham ko gunah ki aludagi se mubarra kiya, nih^yat zurur hai, ki apni qudrat i ruhani o jismani us ki ban- daLTi men kharch karen, ki jis ne apni mihrbani se Shaitan ki gulami 8e azad karke rahmat i Ilahi ke sharnil kiya. Ai azizo, lazim hai, ki tamam bani A'dam kya t^ii, aur kya Musal- man o Hindu, wagairah, jo ki is khaksarne bayan kiya, mutail5q alaiha hokar ba gosh i dil suno, samjho ; kyunki waqt nazdik, aur maut RlTHANr DAUR DAURNE Kf RABAT. 181 muntazir hai, kis dam ham ko apni agosh men le ; aur zahir hai, ki bad us ke kuchh na ban awega ; kis waste, ki yih najat ki kbush- khabari ham tak paUunchi, aur bar bar is fazilat i behadd ka bayan, jo ki Khuda Bap ne Ruh ul Quds ki marifat ham par bahaya, sunayd gaya. Pas, taajjub hai, ki b^wajud us mubarak khushkhabari ke, jo ki mubarak Najat-dihindanehamare waste ata ki, shinawa na hon, to ya- qm hai, ki kitab i muqaddas ki wuh ayat hamare haqq men rast hogi, jaisa ki Amal 7 : 51, " Ai gardan kasho, aur ai diloa aur kanon ke namakhtuao, tum hamesha Ruh ul Quds ki mukhalifat karte ho, jis tarah," wg. To sabit hai, ki aisi sakht-dili ka akhir kya hua ; iltija hai, ki meri iltimas kamal insaf o Khuda ka l^hauf karke suno, taki wuh wada, jo Khuda i rahim ne apne eklaute Bete ki marifat se turn- hare haqq men kiya hai, hasil ho ; phir yih bhi ummed hai, ki Najat- dihinda us mahabbat ilasani se ham ko kahega, ki Ai mere bap ke saadatrrand logo, ao, aur us badshahat ko miras men lo, jo bina i ^lam se tumhare liye taiyar kl gai ; aur tamam izzat aur shukr us ke pak nam ka ho. Amin. XXVII. RITHANf DAUR DAURNE Kf BA'BAT. MuNSHi'' Mirza' John Beg ki' tasni'f. Pas, Jab ki ham gawdhon ke itne bare abr se ghire Me hain, to do, har ek bojh aur uljhdnewdle gimdh ko utdrke barddsht ke sdth us rdh men, jo hamdre liye miiqarrar ki gat hai, dauren ; aur Tsd ko,jo (mda kd shurd aur kdmil kariiewdld hai, takte rahen. — Ibr. 12 : 1, 2. Alla'h Taala ne bani Adam ki tabahhali par nazar karke apne ka- 1am men apni pahchan aur apne ilm ka taur is andaz par likhwaya, ki bani Adam ki aql, jo gunah ke zor se natawan ho gai hai, ba sahiiliyat tamam daryaft kar sake. Khususan jin shuglon aur dunyawj kar o bar men we ziyadatar mashgul rahte hain, unhin kamon ko ruhani isha- re kanayon meo bayan kiya, taki un ke dil unhin ke kamoQ ke wasile ra/am>indhoKar us ki mahabbat ki taraf rujii karen. Chunanchi injil men dekho, ki hamare Najat-dihinda ne aksar asmani badshahat ka raz tamsilon men bayan farmaya : — kahin jal ki tamsil, kahln kisan ti tamsi], kahin shadi, kahin khamir ki. Aisi aisl misalon se, jo qarib ul fahm thin, as'OQ ko samjhaya. Usi naqsh i qadam par Pubis rasul ne bhi jab dekha, ki Yunani Rumion men lab o bazi ka beshtar char- cha hai ; to jis waqt un men iujil sunai aur maktub likhc; to kushti o P 182 Rl/HANr DAUR DAURNE KX RABAT. ghunse larne, aur daurne lia riihani taur par bayan kiya, taki wuh kali'siya apne karobar ke wasile riihani aur dili mudda ko samajhkar haydt i abadi ke laiq thaharen. Wah, kalam i Ilabi men kya hi shirini hai ! Daud farmata hai, ki " Tera kalam shahd se shirin, balki us ke chhatte ke tapakne se shirintar hai." Chunanchi is ayat men bhi ek daur ka mazki'ir hai, jo khass dindaron kl daur hai, ki is zindagi se hayat i abadj hasil hone tak karte hain : — Is ayat se tin baten nikaltihain. I. Hamari daur kis rah men hai ? II. Ham kyimkar dauren ? III. Ham kis ke bye dauren ? Ab kya khiib hota, agar ham tinon baton ka mufassal bayan karne se peshtar Yunanion o Rumion ki daur ka dastiir, ki kab shurii hua, mukhtasar bayan karte, aur is se yih faida beta, ki is ayat ki maqsad ham par saf roshan ho jata, aur jo tahm, o targib o ibrat hamare waste nikalti, us se ham bakhubi agah ho jate. Yaw^n, Yafis ka beta, aur Nuh k^ pota qaum i Yunan ka bap tha. Agarchi Yafis Khuda i haqiqi ki shinakht rakhta tha, magar thore arse men ilm i Ilahi us ki nasi se jata raha • aur aftab o mahtab ki pa- rastish karne lage. Guman i galib h;n, ki ek firqe ne, jo Misr se ^kar Asina men basa, apna tarlq i batil Yiman men phailaya. Bahar hai iin men ek tariq i bdtil aisa riwaj pnya, jis men deota deotan beshu- mar ban gain ; aur yihi bais tha, ki hawajude ki we adab o qaide men mashhur the, aur hamesha ilm o hunar ki taraqqi men koshish karte the, aur aksar shujaat o ulii himmati men namud rakhte, tau- bhi berahmi aur lazzat i jisraani men garq rahte the, garaz koi auba- shi aur fujur aise na the, jo un ke khass o am men jari na hue. Sach hai, ki husn i akhlaq sirf din i haqq se mutalhq hai ; wuh aql ki qu- wat se hasil nahiQ ho sakta. Yunani saltanat qadim se hai ; chunanchi, us ka zikr Ibrahim ke qabl, yane Masihi ahd ke do bazar haras pahle se hota ata hai. Ah aur baten bahut si hain, jin ka zikr yahay abas hai, par jis maqsad par ham ne un ka hai likha, so yih hai, ki un men kai nau ki lah o bazi un d'non men muqarrar ki gai thin ; magar bari bat yih thi, ki jab un bazion ka waqt ata, to laraian mauqiif ho jatin, aur sab log baham mile jule ittifaq se rahte the. Pas, yih baziar^ un ke ittihad o mel ka sabab, aur muwafiqat ke liye bahut hi muassir thin. Un men se Olimpiak kl ek tamashagah bahut namud raKhti thi, jo panchwen baras saranjam di jati thi ; aur hamesha us Ka daur aisa thik o barabar ata, ki Yvinani log us ko apni ibtidi i tarikb jante ; balki usi ke bamujib barson ka hisab karte. Isi tamashagah men daurte the, jis ka ishara is ayat men hai ; aur kiidte aur kushti giiiinse bhi larte the, aur lobe ke sonte phenkte. Par un men is bat ki bari takid thi, ki koi mujrim o badnam is tamasluigah men ap ko harif o sharlk na kare. Alawa is ke ghore garian daurate, shair apne shiar parhte, aur muar- rikh apni tawarikh, aur mu!;auwar apnl taswiren, o naqqiish saugin paikaren khushtarash late. Agarchi un ko kuchh naqd i inam ki um- med o arzu na thi ; sirf zaitun ki pattion ka taj milta ; magar jo un meu se galib hota, aisi izzat pdta, ki uraba par sawar ho^arjahan guzarta, log ba awaz i buland tahsiu o afrin karte. Aur jab wuh RlTHANf DAUR DAURNE Kt RABAT. 183 apne shahr men pahunchta, to pMtak se nahin, par shahr-panah ki diwar torkar dakbil hota. Aur Yunam'on hi ke dastur par Rum merj bhi Qaisar A'gustu^ ne ek tamashagah muqarrar ki thi, jis ka daur adh koss ka tha. jis men tin lakh assi haziir admi baithte the ; aur bahut se kiidte, phandte, daurte aur kushti larte. Khair ; ab gaur kiya chahiye, ki is ayat men, jo muqaddas Puh'is ne daurne ko farmaya hai, ki " Ham harek bojh aur uljhanewale gunah ko utarke bardasht ke sath us riih men, jo hamare iiye muqarrar ki gai hai, dauren ; aur I'sa ko, jo iman ka shurii aur kamil karnewa- la hdi, takte rahen," kya matlab hai ? Yahan muqaddas rasul ka matlab us daur se, j j Yunam'on meo thi, nahin hai ; par »is ka ek ishara o kanaya hai, taki miiminoa ke dil uskaejawen. Pubis farmate hain, ki " Pas, ham jo gawahon ke itne bare abr se ghire hain/' yane jo gyarahwen bab men imandaron aur un ke amaloa aur jaza ka mazkur ho guzra, we sab itne bahut se gawah hain. ki goya abr ki manind ham ko ghere hue hain. Jis tarah ki us tamashagah men tin l^kh assi hazar admi khass o ara un dawindon aur kushti ghiinse larnewalon ko ghere hue the ; usi tarah jab ki ham bhi beshumar gawahon ke age hain, to lazim hai, ki ham dauren ;; aur is Iiye bhi, ki ham daurne ko taiyar hokar ae hain. Jab ki we log faqat dunyawi namwari o fathmandi o surkhriii ke Iiye aisi koshish karte the, aur kaise qanun ke sath, aur kis tarah ke log daurte the; to ham, jo na sirf is jahan, balki jahan i ayanda men apne Khudawand ka jalal o nam karne ko, aur akhirat ki nekbakhti pane ko hain, kitni ziyadatar jidd o jihd na karen, aur un se kitne bihtar o umda qanun ke paband hokar na dauren ? I. Ab pahli b^t ka bayan karen, ki ham kis rdhmen dauren ? Zuriir hai, jaisa un men daurne ki ek rah thi, ki Masihion men bhi ek rah howe. Chunanchi hamara Najat-dihinda Isa farmata hai, ki " Rah main hiin, koi bagair mere wasile ke Bap pas nahin ja sakta;" aur phir farmaya hai, ki " Darwaza main bi'in." Pas, ao azizo, ham ]og jo daura chahen, to Khudawand I'sa Masih men dauren, ki haqi- qi aur zinda rahwuhihai. Aur sach hai, ki Shaitan o dil o dunya ne hamari rah ko phatak laga, aur diwaren utba, o kante bichhakar band kar rakha tha, aur apni rah ko, jo chauri o kushada hai, chhirkao karke o sabza lagake khol rakha tha. Koi tadbir aisi na thi, na koi yar wa- fadar tha, ki ham ko us rah men daurne ka qabu bakhshta, ya madad karke us men> hamari hidtiyat karta. Par hazaron shukr I'sa Masih ke hoQ, lii us ne ek nai o zinda rah apne parda i jism ko phar- kar hamare hye taiyar ki. Ab ao, bhaio, chalak dil aur kamil im^a ke sath dil ki ntijasaton par chhirkao karke dauren ; aur aisa na daur- en jaisa maqsud i be sabat ki taraf, par is tarah ki jo kuchh pichhe hai, use chhorkar, jo kuchh age hai, us ki koshish karke, har ek bojh aur uljhanewale gunah ko utarke bardasht ke sath us daur men, jo hamare Iiye muqarrar ki gai hai, daurea ; aur I'sa ko, jo iman ka shu- ru aur kamil karnevvala hai, takte raheg. Phir, is se aur ek bat sochna chahiye, ki ham merj daurne ki taqat bhi na thi ; kyiinki jab ham taqsiroo aur khataoQ ke sabab murda 184 RLTHANr DAUR DAURNE Kf BABAT. the, kahan tdqat thi? Aur daurnd kam un ka hai, jo zinda o tandu- rust, aur barha dam rakhte hain ; aur yih sifaten ham men na thin. Jaisa wuh langra, jo arhtis baras se us hauz ke pa= para tha, aur yih bhi t^qat na thl, ki us men utar sake ; par jab Masi'h ne us ko taqat o tawanai bakhshi, tab wuh khatola lelbalim ke badshah, ya ahl i ahd ke badshah ki taraf mutawajjih ho.' Jab badshah apne kam ke liye alag kie gae, m.amsuh the. 1 Sam. 16 : 12. Yih dastur ane- wale Masih ki alamat thi. I'sa Masih ahl i ahd ke badshahon ka bad- shah hai, aur bilashaKk is ayat men us ki ek isharat hai. Faqat usi ke nam ke wasile se barakaten Khuda ki taraf se hamen mil sakti hain. Jab ki Khuda us ke munh par tawajjuh karta, tab gunabgarori ko, jo us par iatiqad rakhte hain, un ki khataoo ki magfirat kar sakta hai. A. 1 0. Ki ek din, jo tere huzur men kate, ek hazdr se bihtar hai ; mere liye Khudd ke ghar ki darbdni shardrat ke khaimon men rahne se bihtar hai. Dunyake aksar bashinde be murad zindagani basar karte hain; par we, jo sar i nau paida hiie hain, apne Khdliq aur Najat-dihinde ka ja- \i\ zahir karne ke liye, jite rahte hain, aur bar ek bat men dhundhte^ ki us ki marzi par chalen. Ekdin, jo us ki parastish karne men kate, bazar aur dinon ya barasoij se bihtar hai. Insan ki paidaish se auwal garaz yih thi, ki x^llah ka jalal zahir kare, aur us se khushi basil kare, aur wdjib hai, ki sada us ke nazdik rahe. Khuda sari barakaton ka seta hai, aur wuhi akela taskm aur dil ki khushi de sakta hai. " A's- m^n par kaun hai, magar tu .'' apr zamin par koi nahin, jis ka main mushtaq bun, magar tii. x\ur mera jism aur mera dil ghata jatahai ; par Khuda mere dil ka biita hai, aur mera abadi hissa hai." Zab. 73 ; 25, 26. Mere liye Khudd ke ghar ki darbdni shardrat ke khaimon men rahne se bihtar hai. Khuda ki bandagi karna hamari bari izzat hai. We, jo us ke ghar men adnii kam karte, sare dunyawi sardaron ya man- sabdaron se izzatdar hain. Jo ki farotani aur ajizi ke sath Khuda ke huziir men ate, so maqbiil honge, aur apne Bap se besh az besh ci^mateo pawenge. ZABITR 84. 11, 12. 19S A. 11. Yahoivdh Khudd ek dftdh hai, aur sipar hai ; Yahowdh taU' fiq aur jaldl hakhshnewdld hai : logon se, Jo bahut rdstkdr hain, nek( dareg, na karegd. . Aftdh apni roshni se jahan ko tazagi deta ; aftab i sadaqat Iman- daroi} ko tar o taza karta, baliu unhen zindagi aur hidayat bakhshta hai. Sipar se hifazat aur panah hoti hai ; Yahowah, io ap se maujiid aur maujiidat ka Khaliq hai, apne khass hurguzidon ka ghernewala aur Hafiz hai. Rat din, har waqt unhen beshumur khatron aur dush- manoQ se arta aur bachata hai. Tavfiq — sari niamaten, jin ke gunahgar muhtaj hain, Khuda unhen bakhshega — gunahoa ki muafi, dil ka aram, bihisht Id ummaid, aur abadi khushi ki bunyad. Jaldl — Khuda kefarzand na faqat fazl pate, balki izzat, na sirf muaf kie jate, balki Khuda ke gharane men maq- biil ho jate, aur us ka nam un par hkha gaya. " Dekho, kya mahab- bat Bap ne ham se ki, ki ham Khuda ke farzand kahlawen !" ] Yuh. 3: 1. A'qibat men un ka jalal kamil ho jaega. Us puk jagah men, jahan Khuda ap rahta, jahan sare pak firishte bhi rahte, abad tak rahenge. " Yih to hanoz zahir nahin hota, ki ham kya honge ; par ham jante hain, ki jab wah zahir hoga, ham us jaise honge ; kyunki tab ham use waisa, jaisa wuh hai, dekh lenge." 1 Yuh. 3 : 2. Jab Tsa A'iasi'h insaf karne ko awega, apne sire pairauon par bebayan aur laintiha jahil ashkara karega. Dunya ki sar: qaumen aur firqe jama hoke iraandaron ka jalal dekhenge. Khuda apne logon ko taufiq deta, aur taufiq ka anjam jalal hoga. Logon se,Jo bahut rdstkdr hain, 7iekt dareg na karegd. Jo un ki bihtari ke liye achchha hai, so un se dareg nahfn karega. Un ki ha- lat se sada khub agah rahta, aur jab ki we use bhulte, ya us ki ibadat se ghafil ho jate, wuh un ko tambi'h deta ; aur agarchi " har ek tadib biltial farhatbakhsh nahin, balki gamafza nazar ati, par dge ko wuh iinhen, jo us ke sabab se mihnatkash hue hain, sadaqat ke rahatafza mewe degi." Ibr. 12: U. Khuda ke aksar logon ke liye dhan daulat achchhi chiz nahin ; kyunki is se jal bante hain, jin men phans jate, aur din ki rah par achehhi tarah se daur nahin sakte hain. Is waste Khuda aksar muqarrar karta hai, ki un ka mal thora howe, taki asmani chizon se dil lagawen, na un chizon se, jo zamin par hain. Par ruhani niamaten un ko bakhshta, jin se un ki shadmani bayan se bahar hai. K. 12. Ai lashkaron ke Yahowdh, nekbakht wuh insdn hai,jise terd bharosd hai. Beshumar log is bat par gawahi de sakte hain. Mu«ibat, tanghali, yaiqbalmandi, har waqtmen* nekbakht hai wuh insanji&e Khuda Taal^ ii.a bharosa hai. 196 RlTHANr GAM Kf MUBARAKBADI. XXIX. RlTHANr GAM KT MUBARAKBADI. Rev. a. Kreiss ki' tasni'f. MubdraJc we hain, Jo g.amgrn hain ; is waste hi we tasalli pdwenge. — Mati 5:4. Gam do tarah ke hain, dunyawi aur IHhi. A^ar koi kisi dunyawi chiz ke barbad hone ke sabab gamg'n hota, to dunyawi gam khata hai. Agarchi yih gunah nahin hai, ki jab han^iara l^uchh bara nuqsan howe, maslan koi piyara dost mar jawe, to ham gamgi'n hoke rowen ; kyunki hamara Khudawand bhi Lazar ki qabr par khara hoke roya ; lekin chahive ki un ki manind, jo na ummed hain. gain na khawen ; balkibawar karen, ki hamare Khudawand ne apni danai aur mahab- bat se use le liya; aur Aiyub ki tarah kahen, ki Khudawand ne diva, Khudawand ne phir le hya, Khudawand ke nam ki taiif howe. Dunyawi gam maut ko paida karta hai ; aur jo us ke khanewale hain, un se Khudawand ne wada nahi'n kiya, ki we tasalli pawenge ; lekin Ilahi gam, jaisa Piihis hawari ne likha hai, tauba paida karta hai, jis se najat railti hai, aur pashemani nahin hoti ; is tarah ke gamgino^ se Khuciawand ne wada kiya hai, ki we tasalli pawenge. Pas.jis waqtham ko ghar, aur panah,aur khanapina, aur kapre haii), aur ham tandurust haijQ, aur bahut se dost ham ko piyar karte hain, k^a us waqt bhi hamen gamgin bona chahiye r Jawab yih hai, ki jo gamgin nahin hain, we tasalli na pawenge. Aur gamgin hone ka sabab yih hai, ki ham gunahgar haia ; so chahiye ki ham apne guna- hon ke sabab gam khawen, aur apni buraion par afsos karen. Jo log gaflat se apne diloo ko nahio janchte, aur Khudawand ko muqaddas Khuda, jo gunah se nafrat rakhta, aur jo gunabgaron ke liye bhasam iarnewa'h' ag hai, nahin jante, so gunah ke liye gamgin nahin bote hain. Lekin jis ne apne dil ko janchke daryaft kiya hai, ki main la- char gunahgar bun, aur roz roz asman ke barkhilaf, aur Khuda ke huzur gunah karta bun, wuh jab tak yih bat apne dil men na jane, ki Ai bete, tere gunah muaf kie gae, khushi na karega, balki nihayat gam- gin rahega ; kis waste, ki us ne apne Khudawand ke gazab ko bhar- kava, aur Riih-ul-Quds ko, jis ke wasile se ham apne Khudawand I's^ Masih ke din ke liye muhr kie gae hain, gamgin luya hai. Jis tarah achchhe larke, jo apne ma bap ko piyar karte hain, agar un ko gam dilawen, to ap bhi gamgin bote hain ; isi tarah sab, jo Khuda ko piyar karte haio, gamgm howen ; is liye ki unhon ne apne asmani B^p ko, jo unhen piyar karta, aur har tarah ki barakaten bakhshta hai. RX/HANr GAM Kf MUBARAKBADf. 197 gamg-in kiya hai. Daiid ne apne gunali ke sabab gamgin hoke dua mangi, ki " Ai Khuda, apne kamal karam se mujh par rahm kar, aur apne rahmoQ ki^firawani se mere gun^h mita de. Mujhe men' bu- rai se khub dho, aur mujhe mere gunah se pak kar; ki main apne gunahon ko pahchanta hun, aur mera gunah hamesha mere samhne hai. Main ne faqat tera hi gunah kiya hai, aur tere hi huziir badi ki hai ; taki tii apni baton meii rastkar thahare ; aur jab tii hukiimat kare, to tii pak zahir ho/' Aur Patras ne, jab apne Khudawand ka inkar kiya tha, tab wuh bahar jakar zar zar roya. Aur us bajdar ne, jo dua mangne ke live haikal men gaya tha, apne gundhon ke sabab itna bhi na chaha, ki an.Vh uthake asman ki taraf dekhe ; balki yih kahte hue apni chhati pitta tha, ki Ai Khudawand, mujh gunahgar par mihrbani kar. So sab ke sab, jo Khuda se mila chahte hain, gunah se gamgin hoke us ki muafi mangte haia. A'Ve'roz roz Khuda ke age ghutlme tekke farotani se dua karte hain, ki Ai Khudawand, ham ne khiyal, aur bat, aur kam se tera gunah kiya hai, aur is laiq nahin, ki tere bete kahlawerj ; lekin tii apni bari mihrbani o rahmat se rauaf kar, aur hamen aisa fa.A bakhsh, ki age ko hoshyari se chalen, aur tere pak hukmon par amal karen. Phir, gunah ke sabalD is hye bhi gamgin bona chahiye, ki wuh admi- OQ. ki halaki hai. Agar Kisi ka sara mal barbad ho jawe, taubhi use aisa bara nuqsan, jaisa gunah se bota hai, nahin pahunchta ; kyimki gunah ke sabab Khuda ki siirat, jis par admi banaya gaya tha, bigar gai, aur wuh jahannani ke laiq hiia hai. iSo is liye ki ham gamgin ho- ke tauba karen, I'sa Masih ne kaha, ki Un se, jo badan ko marte hain, aur jan ko nahin mar 'Sakte mat daro ; balki usi se daro, jojano badan donon ko jahannam men halak kar sakta hai. Jab tak admi begunah tha, wuh nihayat nekbakht aur saadatmand hoke aram aur chain se auqat katta tha ; kyiinki bedar tha, ki koi chiz use nuqsan pahunchawe. Lekin jab se us ne gunah kiya, har tarah ke dukh dard aur maut bhi du.wa men dakhil hiii ; aur marne ke bad adalat hogi, jab we, jinhon ne tauba nahin ki, us jhil men, jo ag aur gandhak se jalti hai, dale jaenge ; aur yih diisri maut hai. Is se zahir hai, ki gunah admioa ki halaki hai ; so gunah ke sabab gamgin hona cha- hiye. Par na faqat is waste, ki admion ki halaki hai, balki ^hass kar is liye, ki wuh Khuda ko naraz karta hai. Lekin gam i Ilahi men yih sifat bhi chahiye, ki ham Masih par, jo gunahgdron ka bachanewala hai, bharosa rakhen ; aur yaqia karen, ki wuhi hamare gunahoQ ko muaf l^aregei ; kyiinki Yahuda Iskaryiiti, jis ne apne Khudawand ko pakarwaya tha, us ne bhi apni badkarise tauba ki, aur sardar kahin pas jake kaha, ki Maia ne begunah ko pakarwake gunah kiya. Par agarchi us ne tauba ki, taubhi halak ho gaya ; kis waste, ki us ne Khuda par bharosa na rakha, aur bawar na kiya, ki wuh mera gunah muaf karega. So, jo koi apne gunahon se gamgin howe, us ko wajib o lazim hai, ki Masih ki taraf, jo guna- hon ka kafara hai, mutawajjih hoke yaqin jane, ki wuh, jis ne guna- hon ki muafi ke liye apna lahii bahaya, mujh par bhi rahm karke mere gunahon ko mita dalega. Aisa shakhs naummed na rahega , balki us Qq 1^8 RXTHANr GAM KI MUBARAKBADf. pas, jo gunahgaron ke bacb^ne ko dunya men aya tba, aram pawega, aur us ka gam kbusbi ho jaega. LeKin bamen na faqat apne, balki auron ke gunahoD se bhi gamgin bona cbabiye ; kyunki bamare Kbudawand ne farmaya bai, ki Tu apne parosi ko aisa piyar kar, jaisaap ko karta bai. Aur dekb, sab Ke sab nikamme baiij ; koi nekokar nabin, ek bbi nabfn ; un men se babut bain, jo apnijan bacbane ki fikr nabin karte, baki gunab se kbusb bote, aur gaflat se kusbada rasta par, jo balakat ko pabuncbata bai, cbalte bain ; aur we na faqat ap ko. balki auioa ko bbi fareb de- kar balak karte bain. Un ki gafl 't, aur ranj, aur tasdia par, jo gunab ke pbal bain, gam- gin bona cbabiye. Inji'l men bkba bai, ki jab I'sa Masih Aurshabm ke nazdik aya, aur us ki nigab us shabr par pari, to us par rokar kaha, Kya kbub bota, ki tu us din in baton ko, jo teri salam jti ki bain, jan- ti ; par ab we ten' ankbon se cbbipi bain ; kyunki tujb par we din awenge ; tere dusbman teri cbaron taraf kbai kbodenge, aur tere as pas mubasara karenge, aur bar taraf se tujbe gber lenge, aur tujhe tere larkon ke satb, jo tujb men bain, mitti se barabar karenge ; aur we tujb men ek patthar ko patthar par na chhorenge ; is waste, ki tii ne apni salamati ke waqt ko nabin pahcbana. Pas cbabiye, ki bam bbi auron ke gunabon par rowen, aur un ko nasihat karen, ki we tauba karke Kbudawand kf taraf, jo un ka bhi Khuda bai, pbiren ; aur un ke bve dua mangen, ki Khuda un ko tarlki ke ikhtiyar se churake apne piydre Bete ki badshahat men dakhil kare. Garaz, jo log is tarah gamgfn bote bain, un ke baqq men Kbudawand ne kaha, ki We mubarak bain. Aur Daud ne bhi Zabiir men likba bai, ki Mubarak hai wuh, jis ka gunab bakhsha gaya, aur khataea dbampi gain. Mu- barak bai wuh mard, jis ko Khuda badkar nabin thaharata, aur jis ke dil men daga nabin. Lekin gamgin kyunkar mubarak bo sakte bain ? Is bye, ki we tasalli pawenge. So bamare Kbudawand ne apne sbagirdon se kaha, ki Turn rooge aur nala karoge, par dunya kbusb bogi ; tum gamgin boge ; lekin tumhara gam khushi bo j^ega. Tum ab gamgin bo, par main tumhen phir dekhimga, aur tumhara dil kbusb hoga ; aur tumbari khushi tum se koi cbhin nahia lega. Main ne tumhen ye batea kahin, taki tum mujh men aram pao. Tum dunya men tangi dekhoge ; lekin khatir jama rakbo, ki main ne dunya ko fath kiya bai. Jo I'sa Masih ke shagird boke us ki pairaui karte bain, so dunya men tangi aur gam pate bain ; par yib bat, ki tumhara gam khushi ho jaega, roz roz un ki tasalli ke bye piiri boti hai ; kyunki we, jo ansiion men bote hain, kbusb boke dirau karenge., Wuh. jo b^har jata bai, aur rota biia beshqimat bfj le jata hai, beshakk phir dwega', aur apni puban ^Jhushi ke satb bamrah lega. Gunab aur us ke pbal un ke gam ka sabab bain ; is bye Kbudawand is bat se unhen tasalli bakhshtahai, ki Ai mere bete, khatir jama rakh; ki tere gunab muaf kie gae. Aur wuh unhen Ruli-ul-Quds bhi bakbshta bai, jo tasalli denewala boke sab gam men unhen tasaUi deta, aur un ke dilon ko lira'm aur khushi se bbar deta, aur un ka gawab bota bai, ki un ke gunab muaf kie gae. Lekin jaban gunabon ki muafi hai, wahan gam nahin, balki zindagj' rSA MASm KA IQRAR I WA'JIB KARNA. 199 aur najat hai ; is tarah we is dunya men blii bahut tasalli pdte hain. Aur agarchi kabhi kabhi rowen, aur Daiid ki manind kaheii, ki Mai© thandi sansen bbart^ bharte thak gaya ; main ansu bahake sari rat apna bistar aisd bhigota hiin, ki jaisa pani men bbig jata hai ; lekin aqibat men we aisi khushi karenge, jo dunya se bahar, aur jalal se hhan hai ; kyunki Khuda un ki ankhon se tab ansii ponchhega, aur phir maut na hogf, aur na gam, na nala, na phir dukh hoga ; ki agli chizefl guzar gain. So ai piy^ro, agar ham kisi dunyawi chiz ke barbad ho jane se gam khawen, taubhi yad karna chahiye, ki ham sab se ziyada gunah ke sa- bab gamgin howen, taki hamare gunahon ke sabab gam awe, aur naj^t ke hye ham men aisi tauba paida kare, jis se koi pasheman nahia hota. Hamare Khudawand ne kaha, ki Mubarak we hain, jo gamgin hain ; ki we tasalli pawenge. So ham ko chahiye, ki gamgin hoke apne kaprog ko nahin, balki apne diloij ko chak karen, aur apne Khu- dawand Khud4 ki' taraf phiren ; kyiinki wuh mihrban aur rahman hai, aur jald gussa nahi'n hota, aur bara dardmand hai, aur kharabl pahunciine se malal hota hai. Amin. XXX. rSA MASI'H KA IQRAR I WA'JIB KARNA'. Rev. a. Kreiss ki' tasnTp. Aur Tsd ne Qaisariya Filipt k( sarhadd men dkar apne shdgirdon se puchhd, ki Log kyd kahtehairi, kimain,jo Ibn iAdam hurt, kaun hurt ? We hole, ki Baze kahte hain, ki Yuhonnd baptismdnewdld ; haze Iliyd, aur haze YaramiydJi, yd nahion men se ek. Phir un se puchhd, Par turn kyd kahte ho, kimuin kaun hiin P Shamaun Patt^as ?iejawub men kahd, ki Td wuh Masih, zinda Khudd kd Betd hai. Tsd ne jawdb men use kahd, ki Ai Shamaun Bar Yundh, td mubdrak hai ! ki gosht aur khun ne nahin, balki mere dsmdni Bdpne yih tujh par zdhir kiyd hai.—Mati, 16: 13—17. I'sA^ Masih ka nam tamam Yahudia men mashhilr tha, na faqat un muajazon ke sabab se, jo us ne dikhlae, balki us ne apne shagirdon ko bhi do do karke bheja tha, ki khush-khahari sunawen, aur is tarah bahut logon ne us ki khabar suni. Jab sh^gird safar se laute, to us ne un se puchha, ki Log kya kahte hain, ki Ibn i Adam kaun hai r Us ko mcalum tha, ki we kya kahte, aur kya samajte hain. Lekin us ne shagirdon se is liye puchha, ki we ap sochen, ki Ibn i Adam kaun hai, 200 ISA MASm KA IQRAR I WAJIB KARNA. taki we apne iman par qaim raheq ; kyunki bahut admi, jo Masih ki khabar sunte haiij, kabhi nahin piichhte, aur daryaft nahin karte hain, ki wuh kaun hai ; balki jaisa aur log use jarite h^iu, waisa hi we bhi samajhte hain. Lekin taki shagird aisd na karen, us ne piichha, ki Log kya kahte hain, ki Ibn i A'daro kaun hai? Tab unbon ne pahle auron ka khiyal zahir karke kaha, ki 15aze kahte hain, ki tii Yuhanna Baptismanewala hai, aur baze Ihya, aur baze Yaramiyah, y'^ ek pa^gambaron men se. So agarchi I'sa Masih Yahudion ke darmiyan tha, lekin we use nahin jante the ; jaisa Yuhanna ne bhi kaha tha, ki Main pani se istibag deta bun ; par turn men ek shakhs, jise turn nahin jante, wuh hai, jo mere pichbe ata hai, aur mujh se age tha, jis ki juti ka tasma main kholne ke laiq nahin. Pas, kis waste Yahiidiou ne use nahin jana } Is waste, ki we Khuda ki cbizon ka nahin, balki admion ki chizon ka khiyal karte the ; kyunki we samajhte the. ki Masih dnnya men sWn o sbaukat se akar bara mulkgir boga, aur ham ko Rumion ke qabze se churawega. Lekin wuh bari garibi se zahir hiia ; is liye unbuij ne us se thokar khakar us ko qabul na kiya. So ba^e kahte the, ki wuh Yuhanna Baptismanewala hai ; kyunki unbon ne khiyal kiya, ki wuh murdon men se ji utha hai, aur is liye aisi bari karamaten dikhlata hai. Jaisa maslan Herodis badshab apne nau- karoc se bola, ki Yuhanna Baptismanewala hai, ki marke ji utha hai, aur is liye us se karamaten zahir hoti hain. Phir baze kahte the, ki Wuh Ihya ya Yaramiyah hai ; kyunki Yahudi un ko bare nabi janke khiyal karte the, ki un men se ek Masih ke ane ke peshtar zahir hoga, aur us ke liye rah taiyar karega. Lekin baze kahte the, Ham ko malum nahin, ki wuh Iliya ya Yaramiyah hai ; par us ki karamat- OQ se zahir hota hai, ki agle nabion men se ek hai, jo marke jiutha hai. So jinhon ne us ki tarif ki, we bole, ki Wuh bara paigambar hai. Lekin b^zon ne dushmani ke sabab se us ke haqq men buri baterj kahin, ki Kya ham ne sach nahin kaha, ki wuh Samaryuni hai, aur us ke sath deo hai ? So tarah tarab ki baten us ke haqq meo kahi gain. Aur jaisa un dinorj men tha, waisa hi ab bhi hai, ki log us ki ba- bat achchbi buri baten kahte hain. Lekin jo I'sa Masih ko aisa qabul nahin karta, jaisa wuh Khuda se hamare liye hikmat, aur neki, aur pa- kizagi, aur azadagi hai, so halak bo jaega. Is liye kisi dusre men sala- mati nahin ; kyunki asman ke tale aisa dusra nam logon ko nahin bakh- sha gaya, jis se ham najat pa saken. So is liye, ki shagird, logon ke kahne se, us ke haqq men kisi bhul men na phans jawen, us ne ua se pachha. Par turn kya kahte bo, main kaun lulij r Us ne yih saw^l sab shagirdon se kiya ; so Patras ne sab ki taraf sejawab diya, ki Tii zinda Khuda ka Beta Masih hai, Aur yih kaisa achchha iqrar hai. Yihi sawal I'sa IVIasih ne Farision se bhi kiya, aur kaha, ki Masih ke haqq men tumhara kya guincin'hai ? wuh kis ka Beta hai r Tab we bole, Daud ka. So un ke aur Patras ke jawab men bara farq hai. Unhon ne kaha, ki Masih Daud ka beta, yane sirf admi hai ; lekin Patras ne khula kbuli iqrar kiya, ki Tu zinda Khuda ka Beta Masih hai. Agar koi shakhs admi ki yei firisbton ki zuban bole, ya nabuwat ki baten ka- he, aur g-aib ki sari batoo aur sare ilmon ko jane, par na pahchane, ki Ibn i Adam k i\u hai, us ko kuchb faida nahin. Jo chahta hai. rSK MASrH KK IQRAR I WAJIB KARNA. 201 ki najat p^we, us ko janna chahiye, ki wuh kaun hai. Yih iqrar, ki Tu zinda Khuda ka beta Masih hai, hawarion ki nasihatoo ka khulasa hai. Tsa Masih zioda Khudd t ki kis tarah nai zindagi hamari charan se za- hir hoti hai. I. Ham apni zat se murde hain ; yane, Khuda ki zindagi ham men nahin. Ibtida men aisa tha ; kyunki Khuda ne admi ko apni surat par banaya tha ; aur jaisa wuh zmdagi hai, waisa hi us ne admi ko bhi paida l\iya, ki hamesha zinda rahe. Lekin gunah ke sabab admi kf asli siirat bigar gai ; kyunki maut dunya men ai, aur haraara badan fani ho gaya. Lekin na faqat yih, balki riihani zindagi bhi, jo sirf Khuda ke milap se hasil hoti hai, barbad hui ; kyunki gunah ke sabab Khuda ne admi ko apne huziir se dur kiya. So ham paid^ish se murdon kl manind haiij ; is Hye ki badani aur ruhani maut ham par galib hui ; balki ham apni insani tabiat se goya lash ki manind hain ; jaisa wuh na phir sakti, na kuchh kam kar sasti hai, waisa hi ham bhi apni qudrat se aisa kara nahin kar sakte, jis se Khuda ko razi karen. Is liye wuh sabhon ko, jo sachchi tauba nahia karte, aur us ki taraf nahin phirte, murda thaharata hai; jaisa likha hai, ki Ai sone- wale, jag.aur murdon men se uth, ki Masih tujhe roshan karega. Khu- da ne tumhen bhi, jo taqsiro|i aur gunahon ke sabab murde the, zinda kiya. Par na faqat Khuda ka kalam, balki bamare kam bhi, jab tak ham naya janam na pawen, gawahi dete hain, ki Kliuda ki zindagi ham men nahin ; kyunki ham us ko dil o jan se piyar nahin karte, balki sirf dunyawi chizon ko mante, aur un ko dhiindhte ; aur tariki ke kam, jo maut ko pahunchate, karte hain. So jab tak ham gundh men hain, maut men bhi rahte hain. II. Is waste zuriir hai, ki ham Isa Masj'h ke sath ji uthen, ki jaisa wuh salib par marke phir ji utha, waisa hi hameo chahiye, Ki gunah kl maut men na rahen, balki ruhani zindagi ke hye ji uthen, aur nai waza se guzran karen. Khuda ka kalam dil ki is tabdili ko naya janam aur ji uthna zahir karta hai. So aisi tabdili hamen zurur hai ; is liye ki ham is ke siwa Khuda, ki badshahat men dakhil nahin ho sakte hain ; kyunki gunahgaron ko Khuda ke sath, jo nek aur pak hai, kuchh mel nahin. Is liye agar ham chahen, ki Isa Masih ke sath us jahan men jiwen, to lazim hai, ki ham is dunya meij us ke sath ji uthen, aur marne ke liye gunah ke bande na ho rahen. Aur Khuda chahta hai, ki ham aisa karen, jaisa Kalasion ke maktilb men likha hai, ki Tum apne azvi, jo zamin par hain, [un ke kamog ko,] yane ha- ramkari, aur hapaki, aur shahwat, aur buri khwahish, aur lalach, jo butparasti hai, halak karo. Ek dusre se jhiith na bolo ; balki purcinl kho ko us ke kam samet phenko ; aur nai kho ko, jo danai men us ke Bani ki surat par bani hai, pahino. Aur Afsion ke khatt men bhi likha hai, ki Garaz, ai bhaio, jo kuchh sach hai, aur jo kuchh munasib hai, aur jo kuchh nek hai, aur jo kuchh pak hai, aur jo ixuchh dil ke pasand hai, aur jo kuchh nami hai ; aur agar aur koi neki, ya aur koi khubi hai, sab me^ gaur karo. Jab aisi tabdili ham men sabit hui, to ham dunya ke liye marke Masih ke sath ji uthe haifl. Purani chizea guzar gaioj aur sab kuchh naya ho gaya. 204 RlTH^Nr ZINDAGr. Lekin ham kis tarah gunah ki maut se ji uthen ? Yih apni hi qud- rat se nahi'n ho sakt?^ ; kyunki jaisa murde apne tain jila nahi^ sak- te, waisa hi ham bhi apni qudrat se I'sa ke sath ji nahi'n uth sakte. Sirf Khuda is kam ko, jo nai paidaish hai, karta hai; kyi'mKi wuh apni marzi ke muwafiq hameu chahne aur karne ki tiisir deta hai. So agar ham chahen, ki Masih ke sath ji uthen, to chahiye ki ham Khuda ki minnat karerj, ki ham^re andar pak dil paida kare, aur ek mustaqim ruh hamare batin men cUle, taki ham gunah se azad hoke neki ke bande ho rahen. Khuda yaqinan aisi dua ko qabul karega ; kyi'mki wuh nahia chahta, ki koi gunahgar mare ; balki chahta hai, ki wuh gunah se baz awe, aur jiwe ; aur jo aisi dua men sust na howeo, Khuda ki Riih ke wasile apni batini kho men bare zorawar ho jaenge, aur karail insan, yane Masih ke kamdl qadd tak paunchenge. III. Jab koi Masih men navci makhluq ho gaya, wuh dunyawi chizon ki nahin, balki asmani chizon ki talash karta hai ; chunanchi Puh'is hawari ne hkha hai, ki Agar turn Masih ke sath ji uthe ho, to upar ki chizon isi talash karo, jahaij Masih Khuda ke dahine baitha hai. Jaisa ham phal se jante hain, ki darakht achchha hai, ki nahin, waisa hi admi ke kamon se zahir beta hai, ki wuh gunahon men mur- da, ya Masih ke sath zinda hai. We, jo gunahon men murde hoke jismani hain, sirf jismani chizon, yane daulat, izzat o hurmat, aish o ishrat, wagairako chahtc hain. Jiekin jo zindehain, so ruhani hoke in chizon ko nachiz jante, aur kamil chizon ki, jo asman par hain, talash karte hain ; aur I'sa Masih ki nasihat par araal karte, jis ne far- maya hai, ki Mai apne waste zamin par jama na karo, jahan kira aur zang kharab karta hai, aur chor sendh deke churate hain. Lekin mal apneliye asman par jama karo, jahan na kira, na zang kharab karta hai, aur na chor sendh deke churate haio. LcKin aisi qimati chizen is dunya men nahin hain, balki upar se milti hain ; jaisa Yaqiib hawari ne likh^, ki Har ek nek bakhshish aur bar kamil inam upar hi se hai, aur nuroQ ke Bap se utarti hai. Is liye we log, jo Masih ke sath ji uthe hai{i, ruhani chizon ko dhundhte haiy, aur apne Khudawand fsd Masih ki taraf, jo Khuda ke dahine baitha hai, phirke usi se dua mangte hain, ki Ham ko har chiz, yane har tarah ki ibrataur danai se daulatmand kar, taki hamare dil iman, aur mahabhat, aur ummed se bhar jawen, aur ham har ek nek kam men kamil howen. Aur khass kar we Khuda se yih dua mangte hain, ki wuh apne wada ke mutabiq Ruh-ul-Quds, jo sab niamaton se achchhi aur bari niamat aur hamari miras pane ka baiana hai, hamen inam dewe. Aisi chizon ki we, jo I'sa Masih ke sath ji uthe hain, talash karte hain. Wuh, jounko nahin dhilndhta, agarchi is dunya men bara maldar hota, aur mihin poshak pahinta, aur roz roz shan o shaukat se aish karta, lekin wuh nihayat garib hai ; is liye ki jaW marega, sab chizon ko chhor j^ega, aur lachar hoke Khuda ki adalat ke takht ke huzur khara kiya jaega. Lekin wuh, jis ne upar ki chizon ko paya hai, agarchi is dunya men maldar nahin hota, taubhi bara daulatmand hai ; kyvinki wuh aisi chizon aur kha/anoQ ka malik hai, jin ko chor nahifl churaweg^, aur jinhcQ maut bhi us se juda na karegi. So us ke ^ha- SHARrAT KK KHULASA. 2(^5 zane baqi rahenge, aur wuh un se arasta hoke ad^lat ke roz sharminda na hoga. Is liye, ai piyaro, dunyawi chizon kf, jo sab guzar jaengi, taUsh na karo ; balki Pulus hawari ki nasihat manke upar ki chizen dhundho, jahan Masih Khuda ke daihne baitha hai. ITpar ki chizon par dil lagao ; na un chizofi par, jo zarain par hairj ; kyunki duny^ guzarti hai, aur us kl hirs bhi > lekin jo Khuda ki marzi par chaltd, wuhi hamesha rahta hai. XXXII. SHARfAT KA. KHULA'SA. Rev. a. Kreiss ki' tasni'f. Jab Farhion ne sund, ki Tsd ne Zdddqton ko Idjawdh kiyd, tve ek jagah jama hue, aur ek ne un men se, jo kdtib thd, us ki dzmdish ke liye sawdl karke kahd, ki Ai ustdd, shariat men hard hukm kaun sd hai? tsd, ne use kahd, ki Khuddwand ko, jo terd Khudd hai, apne sdre dil se, aur apnf sdrijdn se, aur apnt sdrtaql se piydr kar. Pahld aur bard hukm yih hai ; aur dusrd, jo usljki mdnind hai, yih hai, ki Td apne pa- rest ko aisd piydr kar, jaisd dp ko kartd hai. Yihi do hukm sdrt shariat, aur sab nabion kd khuldsa hain. — Mat! 22 : 34 — 40. Hama'rb Khudawand fsa Masih ne is bat se zahir kiya, ki shariat meo bara hukm kaun sa hai. Is nasihat ka sabab yih thd, ki Farisi- OQ meo se ek ne ^ke us se puchha, ki Shariat men bara hukm kaun si hai ? Katib, jo shariat ko sikhdte the, hukmoQ men farq karte — ek ko bara, ek ko chhota zahir karte the ; lekin is par ki sab hukmoQ se bara kaun sa hai, muttafiq na the. Pas, unhon ne jab yih suna, ki I'sa ne Zadiiqion ko, jo qiyamat ke munkir the, lajawab kiya, to us ki danai par taajjub karke chaha, ki wuh batawe, ki shariat men kaun sa hukm bara hai. Tab Tsa ne jawab meo kaha, ki Khudawand ko jo tera Khuda hai, apne sare dil se, aur apni sari jan se, aur apni sari aql se piyar kar. Farisi ne is jawab ko achchhd aur barmahal j^nkar Isa se kaha, ki Kya ^hub, ai ustad, tii ne tach kaha ; kyunki Khuda ko sare dil se, aur sdri jan se, aur sari aql se piyar karna, aur apne parosi ko apni manind aziz rakhna, sari sokhtani qurbani aur zabaih se bihtar hai. Pahle hukm men farmaya hai, ki Tu Khudawand ko, jo tera Khudd hai, apni sari quwat se piydr kar. Har admi kisi chiz ko piyir kartd hai ; aur hamen chahiye, ki mahabbat rakhen aur mahbub howen ; par pahle hukm men yih farmaya hai, ki ham khudawand ko, jo hamard R 206 SHARr^T KA KHULASA. Khuda hai, sab chizon se ziy^da piyar kareo ; isl sabab wuh, jis ka dil na Khuda ki, balki sirf makhliiqat ki taraf mail ho, gunah karta hai. So hameo zurur hai, ki ^huda ko sab chizoQ se ziyada piyar kareo » kyunki wuhi is laiq hai, is Hye ki wuh sari chizon ki khahq aur nigah- ban hai, aur hamen har chiz us kl mihrbani se milti hai ; kyiinki "wuh sab nek aur kamil niamaton ka bakhshnewalahai ; aur har kisi ko, jo us se dua mange, deta hai. Ham sab us ke hath se kapre aur ^hurak, aur har chiz, jo badan ke waste zurur hai, pate hain ; par wuh na faqat hamari jismani, balki ruhani zururiyat ki bhi khabardari karta hai ; kyunki jab tauba karen, gunahon ki muafi bakhshta, aur apnd Pa|j: Riih hamen deta hai, taki wuh hamari rahnumai aur madad kare. So is taur par ham roz roz jismani aur ruhani niamateij pate haio ; aur jis siirat men ham un ko, jo ham se dosti rakhte, aur hamea achchhi chizen dete, piyar karte haio, to wajib o lazira hai, ki ^^huda ko, jo harek chiz, jis ke ham muhtaj haio, kya j^n, kya badan ke liye marahmat karta hai, un se bahut ziyada piyar karen. So ham apni mahabbat kis taur par zahir kareo ? Faqat zdhiri tarah se nahin, balki sare dil se. Dil hamdri aql, aur andeshon aur khwa- hishon ki jagah hai ; lekin we bure hain ; kis wdste, ki hamare dilna- pak hain ; jaisa Tsa Masih ne kah^i, ki Bure ^^:hiyal, aur khun, aur zina, aur haramk^r-an, aur chorian, aur jhuthi gawahian, aur kufr dil se nikalte hain. Aise dil mea Khuda ki mahabbat nahin ; is liye zurur hai, ki ham az sar i nau paida hoke Khuda ki taraf rujii ho wen ; kyunki wuh hamare dil pak saf kar sakta hai. Jab hamara dil gunah se pak saf hoke sirf usi ki taraf m^il ho, aur ham yih irada rakhen, ki ham sab chizon se ziyada usi ko piyar karen, tab ham dil se use piyar karte hain ; aur jab hamare sare khiyal aur fikr Khuda ki taraf muta- wajjih howen, tab sdri jdn se us ko piyar karte haiQ. Jan goya ande- shon ka chashma aur adat ka maqam hai ; is liye agar ham Khuda ko tamam koshish aur mahabbat se piyar kareo, to ham apni sari jan se us ko piyar karte hain, aurDaud ki tarah kah sakte hain, ki " Jis tarah se hirani chashme ke pdni ki nihayat piyasi hoti hai, waisa hi men' jan teri nihayat piyasi hai." Jab aql ki sab quwaten Khuda ki buzurgl aur tarif karne meo mashgul rahen, aur ham sab kuchh, jo karte hain, Khuda ke nam se karen, tab ham apni s^ri aql se Khuda ko piyar karte haio. Pas, hameo munasib hai, ki use is tarah piyar karen ; kyunki us ne farmaya, ki ham aisa karen ; aur wuh is laiq hai, is liye ki wuh bhi hamen piyar karta hai. Aur us ne apni bari mahabbat is se z^hir ki, ki apne eklaute Bete ko dunya men bhejd, tdki us ke wasile se najat pawen. Daud badshih aisa shakhs tha, ki jis ne ^^huda ko dil, o jan, aur aql se piyar kiya. Us ne Zabur men likha hai, ki " Ai Khudawand, asman par kaun ha', jo mera hai, magar tii ? aur zamin par koi nahio, jis ka maio mushtaq hiin, magar tu. Jab mera jism aur mera dil ghat jawe, to tii, ai ll^huda, mere dil ka but^, anr mera abadi hissa hai. Tii men' quwat hai ; maio tujhe dil se piyar karta hiin." Yiin hi Pulus haw^ri ne bhi Khuda ko piyar kiya hai ; jaisa i kare, albatta apne dil mea samjheg^, ki sab koi us ki sari baton aur kamon se khush honge, aur us ke sare pairauon ko mubarakbad kahenge ; aur we pahchanenge, ki Masih pak aur be aib aur gunah aur badi se raubarra tha, aur bar kisi se neki aur bhalai karke pbira karta tha. Jahan kahln jata, tahan bani Adam ki bihtari hi men mashgul rahta tha, aur kisi ek shakhs ki badi ya bad khwahi hargiz na ki. Us ki bar ek bat mihr, aur mahabbat, aur shafaqat, aur mu- laimat se bhari thi, aur us ka bar ek kam rasti aur bhaMi ka tha. To kaun apne dil meo ^chiyal karega, ki koi insan us se adawat rakheg^, yd us ki khatir us ke pairauon se dushmani rakhega r Lekin Masih ne, jo shuru se akhir tak dekhta hai, jo insan ke dil se waqif hai, aur ihtiyaj nahio rakhta, ki koi insan ke hal ya mansubog par gawahi de, age se apne shagird aur pairauon ko is bat par rauttala kiya. Us ko achchha nahin laga, ki we is haqlqat se bekhabar rahefl ; kyunki wuh janta tha, ki we apne tajriba i tal^h se malum karenge, ki duny^ un se dosti ya milap kar nahin sakti. Aur us ne us ka sabab bhi baydn kiya, jo thori der bad mazkiir men awega. liahut log apne apne dil men Yahiidion ke kahin aur sardarou ki, jinhon ne us se adawat rakhi, aur use masliib kiya, shikayat karte ; aur khiyal karte haia, ki agar maijj us waqt hazir hota, to un ka sharik nahifi hot^ ; taubhi agar we apne apne dil ko aur thora sa janch lete, to apne hi dil men usi addwat ki jar ko pate. Ab zara sa daryaft kiya chahiye, ki sabab kya hai, ki Yahudion ne Masih se aisi dushmanrrakhi, aur dunya aj tak us ke pairauon se dushmani karti jati hai. 1. Pahld aur bara sabab wuhi hai, jo Masih ne ap apne sh^girdon se bayan kiya, yane " Agar dunya turn se dushmani kare, to turn jano, ki us ne turn se age mujh se dushmani ki. Agar turn dunya ke hote, to dunya apnon ko piyar kartI ; par is liye ki turn dunya ke nahin, balki main ne tumhen dunya se intikhab kiya, is waste dunya turn se dushmani karti hai." Masih ne, jab Yahudiya men zuhur kiya, tab un ke dini aur dunyawi sardaroo ko zalim, aur zar dost aur khud garaz, aur bahuteri nafsani aur buri adaton par amal karte p^yd. Unhofi ne sari dini aur dunyawi izzat, aur martabat, aur manfaat bhl apne hi hathon men rakhi, aur auron par bhari bhari bojh lade, jin ke uthaae men we ap apni ek ungli bhi nahiQ lagate the. Unhon ne Tauret ko apne pas rakha, lekin apni aur bapdadoo ki hadison se us ke mazmun ko chhipaya, aur aisi tadbir thahrai thi, ki awamm jitni mihnat aur kharch karen, apne apne gunahoQ ke dafaiye ke liye, itn^ nafa sardaron aur izzatdiirou ko howe. Masih rasti aur sachai ki ruh se un ki dagabazi aur hilon hawalon, aur hadison ki batalat aur baha- non ko bayan karke haqiqat i hal ko ashkara karta tha ; aur sdf saf si- bit kiya, ki aise hilon aur bahanoij se we asmani badshahat ke darwaze ko band karte, aur na ap us men dakhil hote, na auroa ko us meQ. dakhil hone dete the. We rafta rafta jan gae, ki agar yih sha^jhs jita rahe, aur sab kahin is taur par talim deta rahe, to hamara nafa aur nekndmi, hamari izzat aur martabat jaldi jati rahengi. Zurur se zurur ham kisi tadbir se us ko ru i zarain par se utha dalen, us se peshtar ki dunya us ki pairawi ikhhtivar kare. Apne nafa, aur Rr 210 S.VBAB KI JIN SE DUNYA MASfHr MAZHAB neknami, aur izzat ke fikr se un ki ^nkhen mund gain, yahan tak ki we us ki chal chalan, aur namuna, aur tali'm ki haqiqat ko daryaft nahin kar sakte the. So unhon ne aram ya rahat ko qabul nahi'a kiya, jab tak ki kisi tadbir ya bah^ne se use salib par khi'nchwi na liy^. Aur bad us ke maslub hone ke, us ke hawarin us ke naqsh i qadam par chalte the. We rastl aur sachai se talim dekar chhoton barog ke ^ge gunah ki ain badi aur fehararat ko zahir karte rahe ; aur sab- hon ke hye najat ki ek hi r^h aur ek hi tadbir batate rahe ; vane, bar ek qism aur bar ek darja ke gunah ko chhorna, aur Masih ke kafare par bharosa rakhna. Ahlidunya is tadbir ko sakht aur mushkil samajhte hain, aur us ki bardasht kar nahin sakte. Masihi mazhab dunya raea akela, aur sab raazhabon se alag rahtd hai. Jitne mazhab, ki dunya men jari hue, ya jari ab hain, un sab- hoQ men kisu tarah ki tadbir hui, jis se un ke pairau nafsani khwa- hishon men rahne pawen ; — aisi koi tadbir, ki kisl tarah ka jarimana dene se, yane panda logon ko paisa kauri dene, ya khairat dene, yd hajj ya tirath men mihnat aur kharch karne se, ya nahane se. ya kisu tarah ke rit aur rasm ke bajdlane se, admi apni nafsani ^thwahish par chalne pawe. Aur un ki kitabon men Khuda ki sifaten, jo mazkiir meri ati hain, admion ki sifaton ke muwdfiq banaijati hain. Yane un men bhah' buri, pakizagi aur napaki, qiiwat aur kamzori sachchi aur jhuthi mili hui hain. Lekin din i Masihi un sabhon se alag hai. Us men koi tadbir nahio hai, ki jis se koi admi apni nafsdni khwahishon ke uzr karne, yd un par chalne pawe. Sabhon ke hye ek hi hukm hai, yane " ba- gair dill, batini pakizagi ke namumkin hai, ki koi Khuda ko dekh sake" — aur " Tum pak hoo, kyunki main pak him, Yahowah tumhard Khuda farmata hai." Aur yun kisi darje ya kisi tarah ki nafsani napdk khwahish ka uzr ya ijazat hargiz hath nahin ati. Isi liye ahl i dunya us se bezar bote hain, aur use ek mazhab i sakht aur anmel thahrate hain. Hawarion ke waqt se leke tin sau baras ke arse tak Masihi mazhab purab pachchhim, uttar dakkhin ke mulkon men barhtd phailta chaM gaya. Un sab mulkon ke rajd, baduhah, umara, ahl i iqtidar sab ke sab us se adawat rakhte the, aur use dabane aur mitane chahte the. Un i\i raiyat sab kl sab butparast hokar ek ek mulk ya zila men apni apni khushi par dewta aur devidn banati thi, aur jis tarah ki rit aur rasmon se chahti, un ki piija karti thi. Aur jahan jahafl Injd aur Masih ke pairau phailte aur maujiid bote the, logon ne unhen kahd, ki "Tum hamare dewtoQ ko m.ano, aur un ki puja men sharik hoo, to ham bin tumhare manenge, aur tumhari piija men shank honge. Dunya mazhabon, aur dewton, aur mabiidoii se bhari hui hai. Tum log kahe ko un sabhon se alag rahte ho, aur un sabhon ki ninda karte ho }" Masihion ko faqat ek hi tarah ka jawab dene ki ijazat thi, yane " Ham aisa kar nahin sakte hain. Pakizagi napaki se kya mel rakhti hai ? Sach aur jhiith men kya milap hai ? Bhale bure meo kyi muwafaqat hai.^ Ham Khudawand ke aur de won ke piyale k is SE DUSHMANr RAKHTf HAI. 211 tarah plenge ? Turn apne dewtoQ aur devfon ko chhoro ; ham^re ^ihuda ki sifaton ko admiou ki banSi hui chizon par lagane sebaz ao ; apnl be mauqa n't aur rasmon ko chhoro ; apne apne sare gunahoo, aur bad chah', bad jthwahi, nafsani, ghinaune kamon se, jo tumhari dewton ki pujd men mustamal haio, pachhtao, aur dil ki sidhai aur durusti se hamdre fidakar Masih par iman lao ; to ham tumhare sath Khuda hi ki ibadat aur hukmbardari men shank honge," Lekin butparast hargiz aisi sharton ko qabul kar nahi'o sakte. We bezar hoke kahte the, " Kya ham apne bapdadon ke mazhab ko chhorenge, aur apne buzurgon ke tariqe ko behurmat karenge f Kya ham apne dewton ki rah se, jo sahaj hai, aur un ki puja se, jo hamare dil ke muwafiq hai, baz awenge, aur tumhare tariqoij ko, jo sakht mushkil haio, ikhtiyar karenge ? Nahio ! agaj* tum hamare dewtog ko mano, aur hamari puj^ men shamil ho, to bhala ; aur nahin, to ham tumhea saza denge, aur tang karenge, yahaij tak ki tum unheo qabul karne cbahoge." Aur Masihion ki chdl chalan bhi unhea shar- miti thi. ICyunki butparaston ke darmiyan shahwat, lalach, chori, jhuthi qasam, jhuthi gawahi, galian, bad khwahi, bad goi, kina, dah, jhagre, qaziye — bar ek buri bat aur bura kam jaiz aur jari bhi tha. Aur Masihi aise sab kamon se pare rahte, aur unhen tadib aur ilzam dete the. Pas, isi sabab se ahl i Masih jia mulk men maujiid the, satae jate, aur jitni tarah ke haulnak dukh aur iza aur taklifon se, ki un ke dushman ijad kar sakte, hazaroii aur lakhon jan se mare jate the. Lekin we injil se aur Masih hi ke namune se sabr aur bardasht karna sikhte, anr maut ke dukhoij men sambhale jate the. Aur jahao do char, ya das bis admi, itne hazaron ke ru ba rii azmae jate, aur jan se mare jate, tahan un ki nek chali, aur sabr, aur safai, aur iman ki qu- wat maut ke ^hatron men saikaron ke dilon ko qail karti thi, ki yih din sachcha hai, aur Khuda ki taraf se ; aur unhon ne bhi us mazhab ko ikhtiyar kiya. Aur yun hi yih kahawat jari ho gai, ki " Dindaroij ka khun kahsiya ka tukhm hai." Aur qarib tin sau baras ke arse men, jab mulkoQ ke raja, aur bad- shah, aur umara, aur ahl i iqtidar, sab ke sab mutaffiq hokar Masihi mazhab ko satane, aur dabane, aur nest nabud karne ki koshish meg the, yih sataya aur dabayd hua mazhab yahan tak barha, aur phail gaya, ki Kanstantin shahanshdh i Rum ne pabchana, ki Masihi log un ke dushmanon se shumar men ziyada ho gae hain, aur mere liye nafa hoga, ki mai^ bhi un ki khatir Masihi ho j^un. Us waqt se leke aj tak din i Masihi Yurap ke mulkoQ men phailta aur jari hota chala jata hai. Lekin bar waqt din i Masihi admioy se pak aur kamal matabiat ka dawa karta hai, aur kisu tarah ki ndpaki ya nafsani aur naqis tabidari ka uzr nahin manta, balki bar ek qisra ke nuqs aur napiki ko mana karta, aur mujib i halakat thaharata hai; isi liye bar ek admi, jab tak apni zati halat men rahta hai, us se adawat rakhta hai. Har ek larka, jo dunya men paida huta, so gunah se haml men liy^ jata, aur gunah hi men paida hota, aur jab tak zati halat meo rahta, aur nauzada na hota, tab tak zurur wuh Injil aur Masihi din ko apna dushman aur ilz^m denewala samjhega, aur us ki taraf pith pherkar kisi mazhab, ya tariqe ko dhundhega, jo us ki ^12 SABAB KI JIN SE DUNYA MASTHf MAZHAB isamzori, aur n^pdki, aur naqis tabidari k^ uzr karke use qabul karega. Jab kisi idmi ka dil Khuda ki taraf se is qadr raushan kiya jae, ki Injil ki haqiqat ko pahchane, aur us ki salamati aur najat ke live laiq aur kamil taiyari, jo Injil men hai, bujhe, aur Riih i Pak ke wasile se nauzada howe, tab apni dushmani chhorkar Injil ki dawat ko qabul karta hai. Lekin wuh jaiita hai, aur usi din se leke apne tajribe se pahchanta hai, ki dunya ki dosti mujh se jati rahi hai, aur age ko dunya mujh se dushmani rakhegi. 2. Dusrd sabab ahl i dunya ki dushmani ka yih hai, ki Injil bar ek admi ko zat hi se kulli n^pak aur tabah thaharati hai, aur kuchh neki ya bhalai karne ke liye apne ap se be qdwat. Har chand ki bahut log ziiban se is bat ka iqrar karte hain, tau bhi jab tak dil zati halat men hai, is ko ndpasand aur nagawar janta hai. Aur Injil sikhlati hai, ki insan apne amal se hargiz najat ko hasil kar nahi'u sakta : aur namumkin hai, Ki koi ap se aisi neki kare, ya sawab hasil kare, ki jis ke upar takiya kar sake, ya Khuda ke nazdik us ka tazkira bhi kar sake ; kyiinki najat sarasar Khuda ke fazl hi se hai Aur yih tallm ins^n ki zati khudbini, aur magriiri ko jagah nahin deti, balki use ukhart', aur ura deti hai. Isl liye jo log ki Khu- da ki tadbir se nawaqif haiij, aur apnl rasti aur sadaqat ko sabit karne, aur usi par kifayat karne chahte hain, us se bez^r howenge. 3. Aur ek sabab dunya ki adawat ka yih hai, ki din i Masihi istia- m-cil meo riihani hai, aur har ek khiyal aur fial ko Khuda ki tabidari men dabata hai ; aur bahiri rit aur rasmon ko jagah thorl deta hai. Lekin zati insan ki tabiat bahiri rit aur rasmon ko bari aur bhari j^ntl hai. Aur wuh nahane, aur dhone, aur taharat, aur dan pun karne, aur l^hairat zakdt dene, aur buzurgon ke khilane, cMhe, we zinde, chahe murde howen — aur aisi aisi zahiri rasmoQ aur mihnaton ki ^hwahdn hai, jin ke wasile se we khiyal karte hain, ki itna sawab hasil howe, ki Khuda zurur un ke gunahon ko muaf karega, aur unhea aziz aur izzatdar janega. Injil ke ru se qasd aur ummaid is qism ki Khuda ke nazdik aisi haifl, jaise nak men dhiian, Injil ki tadbir yih hai, ki apne amal ke sawab par takiya karne se baz awen, aur Masih ki rasti aur sawab i kamil par bharosa rakheg, aur apni chal chalan men us iman ke Idiq phal dikhawen. Lekin zati, nafsani insan, us nek chalan ke l^ab men, jo imdn ka samara ya phal hota hai, kuchh nahifi janta. Wuh aisi rit aur rasmon ka mushtaq hai, ki jin ke baja lane se wuh apne liye pun ya sawab jama kar sake ; aur apni wahml neki aur saw^b par takiya karke Masih ke fida aur kafare ko haqir janta hai. 4. Ek aur sabab dunya ki dushmani ka yih hai, ki har ek admi apne tain kisii tarah ke mat ya mazhab meo shamil bote samajhta hai. Aur dunya ke logoa ne, jo jhuthe aur batil mazhabon mec shamil hain, bhale bure ki imtiyaz Karne ki taqat ko kho diya hai. Un ke zihn aur tamiz un kitaborj se, jo bhale bure ka faraq nahin karti hain, aur J^huda hi ki sifaton men bhalai burai ko mila deti hain, yahan tak madhosh ho gae hain, ki Injil ke parhne sunne men, un ke liye, na maza na lazzat hai. Pas, we us se diir rahte hain, aur us ki pak aur ^^halis karnewali talim se nawaqif rahte hain. Ya ki jo we use kuchh kuchh sunea, parlieo, tau bhi un ki ruhani samajh Shastron aur Pura- SE DUSHMANr RAKHTf HAI. 215 noQ, aur Quran, aur Hadisoc ke sunne se kund ho gal hai, yahan tak ki we Injil ki khassiyat aur fazilat ko pahchante nahi'o. Aur agar us ki khassiyat aur frizilat ko zara pahchdneo, tau bin' un ke dil men, jahkn larkai se jismani, nafsani khwahishen raij ho rahi hain, Injil ki khassiyat nagawar malum hotl hai. Yih khilaf i taba hai, ki koi us kitab ko, ya us mazhab ko pasand kare, jo us ke dil aur hai, aur cha) ko ilzam deta hai. Isi sabab se bahutere Injil se nav.aqif aur diir rahte haio. Masih ne un ke hai ko kai?a khuh bayan kiya, jab far- mdya, ki " Jo koi bura karta hai niir se dushmani rakhta hai, aur niir ke nazdi'k nahin ata, na howe, ki us ke kam zahir howerj ; par jo koi bhala karta hai. nur ke pas ata hai, taki us ke kam zahir howen, ki we Khuda men kie gae hain." Tnjd har ek admi ke kam par roshni chamkati hai ; aur kuchh taijjub nahin, ki we, jo bura karte, aur apne dil ki chah par chalte haio, us se adawat rakhte haio. 5. Aur ek sabab dunya ki adawat ka yih hai, ki ahl i dunya aksar samajhte haio, ki najat ki rah chauri hai, aur saliaj se pai jatf ; par Injil kahti hai, ki tang hai, aur mushkil se pai jati, aur thore haio we, jo us men chalte hain. Ahl i dunya aksar samajhte hain, ki har kisi mazhab par chalne se akhir ko ek hi asman mer) pahunch jate hairj. Aur kahte hain, ki " sab nahr aur nadian samundar men bahti hain — iiya purab, ya pachhim, kya uttar yii dakhin ki taraf se ; — jidhar se baheo, sab ki sab samundar mefl, akhir ko ja milti hain. — Aur usi tarah se ek mazhab ek mulk ke waste achchha hai, aur dusra mazhab dusre mulk ke waste, par jitne mazhab hain, un ke pairau ek hi asman men akhir ko pahunch jate hain." Yih butparaston ka dawa aur bahana i khassa hai. Lekin Injil ki har ek ayat use jhuthlatl, aur urdti hai. Yih sharJi i khilqat hai, ki sab nadion ke pani niche ko bahte jawen, aur samundar meo ja milen. Aur tabai rahen bahut hain, aur chauri hain, aur sahaj se pai jati haia ; aur sab ke sab jo un mcQ jate hain, niche ko bahte chale jate, aur jis taraf se itejahan- nam meo j^ milte haiij. Aur ek hi rah hai, jo asman ki taraf jati hai ; aur wuh chauri nahin, balhi tang hai ; aur niche, p^ni ke muwafiq, utarti nahin ; aur jo jo us par chalne chahe, to ahl i dunya ke sath niche ko bahne nahin pata, balki lipar upar akela ek tang aur mush- kil aur Jxantila rasta par mihnat karni parti hai. Aur yih jisra aur jan ke liye mushkil aur napasand hai. Aur ahl i dunya us se bezar hokar kahte haiij, ki chauri, rangin rahon men dil-khush sathion ke sath» niche niche bahte jana hameo achchha lagta hai. 6. Aur ek ^abab jis se dunya ke log din i Masihise dushmani rakh- te hain, so yih hai, yane we Hhiyal karte hain, ki gunah faqat bahiri, zahirl sh^rarat men hai; maslan zinakari, zulm, aur chori, qaziye, jhagre, jhuth bolne men, wagaira. Aur samajhte hain, ki in ka dahya aur safai sahaj hai. Lekin Injil dil ki safai bhi talab karti hai ; aur batini buri khwahish ko bhi, jo hargiz amal mey lai nahin gai, gunah thahrati. Par we, jo Khuda ki shariat ke dawe se naw^qif haio, aisi taftish ki bardasht kar nahin sakte. We bez^r ho jate jab un ke batini ^hiyal zahir men lae jate, aur maut ke sazawar thaharae jate haiQ. 7. Aur ek sabab, jis se din i Masihi Hindustan raefi nSmaqbul hai. 214 SABAB KI JIN SE DUNYA MASfHr MAZHAB so yih hai. Hindustan ke log aksar Masih ke nam se waqif haio ; aur samajhte haiu, ki Masihi mazhab faqat ek raazliab hai, minind un ke, jo age Hindustan men maujud the. Hunud samajhte hain, ki Masih faqat un ke Vishnu ke saman hai, jis ke bab merj bahut si kathaeu hain, ki us ne bhi dunya men autar Hya. Aur ahl i Maham- mad samajhte hain, ki wuh faqat ek nabi tha Mahammad ki manind, ya us se bhi adna. Is liye we age hi se, aur bina dary^ft kiye apne apne dd merj thahar^te hain, ki apne din ko chhorna, auris nae dm ko qabul karna, kuchh faida na kareg^. Aur isi hye we Injil aur din i Masihi ki haqiqat ko daryaft karne se baz rahte, aur us ki khassiyat aur fazilat se nawaqif rahte hain. 8. Ahl i dunya ki bezari ka aur ek sabab yih hai, ki Angrezon ki chal par thokar kh^te hain. Un ko malum nahin — aur jab maliim bhi hota hai, us par khiyal nahi'n karte — ki Angrezofi men bahutere haio, jo dind^ri ya Khudaparasti ka fikr nahiii karte, lekin apne apne dil ki chah par chalte haiy, aur nahaqq aur galati se Masihi kahlate hain.. Agar Injil par gaur karte, to pahchante, ki faqat we hi, jo Masih ke naqsh i qadam par chalte haio, Masihi hain. Lekin jis ta- rah ki we Hindii aur Mahammadion ko un ke kapre ki kiswat se pah« chante hain, usi tarah Angrezon ko bhi un ke rang aur kapre ki kis- wat se Masihi thaharate hairj. Injil ka qcinun yih hai, ki " darakht apne phal se pahchan^ jata hai." Insan apnl chdl »e jana jatd hai, ki Masihi hai, ya nahifj. Lekin dunya ka dastur hai, ki us ke kapre ki eurat se us ki haqiqat i hai ko thaharawe. Angrezon meo bahutere hain, jo Injil ke ru se ahl i nifaq hi thaharte hain. Aur un ka kuchh uzr nahin hai. Un ke hai men Injil ki ek kahawat pari hoti hai, ya- ne " Buri suhbateo achchhi adatou ko bigarti hain." Unhoa ne ba- hut dinotj se Hindu aur Musalrain, aur aison ki suhbat ki hai, aur un ki suhbat ne Injil ke asar ko un ke dilon men se dafa kiya hai. Aise Angrezou par wuhi ilzam hai, jo agle zamanon men Khuda ne Yahii- di04;i ke haqq men kaha, jab we gair qaumon meo phail gae ; yane *' Jab we gair qaumon men, jahau we rawana hiie the, da^jhil hiie, tab mere muqaddas nam ko napak kiya, jab un se kahte the, ki ye H^Chudawand ke log hain, aur usi ki zamin se nikal ie hair)«" Usi ta- rah se aise Angrezorj ke sabab se ^^huda ke pak nam aur Injil ki, gair qaumou ke nazdik, tahqir ki jati hai. Aur Khuda hi un se is bat ka hisab kar lega. Lekin jo jo Injil ko clihor un ki chal par thokar kha- te hain, so jan bujhke shiKari ke dam men daurte hain ; to un ka kya uzr hai } Aur dunya ke log nae aur dakhili Tsafon ki chal par thokar khate hain. Yih bhi bari shann aur afsos ki bat hai. Bahut bahut log In- jil ko parhte, aur sunte, aur qabdl bhi karte hain, aur muddat tak us ke muwafiq chalte haia ; lekin bad us ke we rafta rafta apne pahle h^l se gafil ho jate, aur dua mangne men sust ho jate ; apnl chal chalan men barabar aur bedar rahna bhul ja^^e. Aur bad us ke ziyada talab ke khwahan, aur nashukrguzar aur na^^hush ho jate. Aur jab un ka koi dostdar, ya Kalisiya ke amil, un ko salah dene chahefl, to bezar bote, aur kurkurana aur shikayat karna shuru karte. Tab apne ^thiyal raejj kue dete, ki Kalisiya ke dmil hamare shakir hone ke iwaZ SE DUSHMANr RAKHTf HAI. 215 ham ko niche rakhne, aur dabane chahte hain. Aur apni sari haqi'ql barakatoG aur niamaton par dhiyan karne ke badle, we apni wahmi, aur khud banai hui mushKil, aur takhfon par dhiyan karte, aur unhe^ barbate haio. Aur yih bezari bote bote yabac tak barb jati, ki un- hen tadi'b dena lazim ata. Tab we kbafa bo karke Masihi din ko cbbor dete, aar Kab'siya ki badgoi karke apne dini iqrar ko, aur ahd o pairaan ko latarte, aur dunya ke jangal raeo pbirke awara bo jate hain. Us balat men we Injil aur din i Masihi ki sacbai aur fazilat ke bab men itna jante baia, ki us se juda boke bargiz apne dil meg ^ram ya rabat pa nabin sakte ; tau bhi un ke dil Masibion se karwa- hat aur zabr se yaban tak bbare hue hain, ki un ki badgoi karne se baz a nabm sakte. Aur yun apne se, aur Kab'siya se, Injil se, aur Masib se, bezar bokar we dunya men awara bote, par hargiz kabi'o dram yd rab^t nabiQ pate bain. Is balat men abl i dunya, jo nihayat tbokar khane par mustaid bain, kabte haio, ki " Tsai mazhab ka yihi pbal bai. Masihi bona nihayat musbkil bai, aur nikala jana sabaj. Main apne din merj raha karunga, jaban dil ki taftisb kam bai, aur man ke bhaune par cbalna jaiz bai." Kaun bata sakta hai, ki abhi Hindustan mea kitne aise bagi aur bargasbta Masihi awara bote haio ? — aur Masib un ke wasile se kitne bar " apne dostoo ke ghar megi zakhmi bota hai r" Yih to wajib nahin, ki nae aur dal^hili Masibioo ki chal men kam^- liyat jaldi se dekhne ke muntazar howeij ; ya ki we bar tarab ke ^bokar khane se azad howen. Balki un ki kamzorioQ ko yad rakhna, aur un par sabr karna, aur rub i mulaimat se unhen taHm aur tadib dena, aur un ki dastgiri karke sambbalna aur rahnumai karna wajib hai. Lekin is ke muntazar rahna wajib hai, ki we ilm aur dindari aur nek chah, aur Injil ki waqifiyat men taraqqi karen, aur dpas me^ ulfat, aur mababbat, aur ham-dili, aur biradarana nigahbani me© taraqqi karen. Kyunki ye baten ain dindari ke pable aur zururi pbal hain. Agle zamanon merj jab Masihi shumar meo kam biie, aur dush- manon se gbire rabe, tc dusbmanon ne mutajjib bokar apas mee kaha, ki " Dekbo, ye Masihi apas men kaisi ulfat rakhte baiu !" Aur jab un ki chal aisi thi, tab Shaitan, aur insan sab milke Masihi din ko pbailne aur barhne se rok nahin sakte the. Aur agar Hindustan meo Masihi apas meu aisi ulfat rakhte, to un ka mazhab phir aisi quwat se barhta aur phailta jata, ki Shaitan aur sare dushman milkar use rok nabiij sakte. Ab is ke kbatm men meri arzii aur iltimas is ke bar ek parhnewale se yih hai, ki apne bai, aur apni chal par kbi'ib gaur kare, ta malum kare, ki dunya us se dushmani rakbti bai, ya nahin r Agar dushmani rakbti bai, aur use saf zahir kiya hai, to sabab kya hua r Kya Masih ke nam ki khatir hua, ya nabirj ? Masib ne apne sbdgirdon ko chita- kar khabar di, ki " sari qaumen mere nam ki khdtir tum se dushmani karengin" — aur isi sabab se ki we dunya ke nabic, balki us ne unbeg dunya men se chun liya tha. Aur Pubis ne injd meo saf khabar di hai, ki " sab koi, jo Masib Tsa meo dindari se guzran kiya chahte 216 MAsra Kr bheren kaun hain ? haifl, satae jdenge." Lekin Patras ne usi injll meo shagirdog ko chitaya, ki baze apne gunah aur ^chation ke mare tasdia pate, aur is meo na fazllat, na faida hai. Usne kah^, ki " Agar tnm gunah karke thonke gae, aur sabr kiya, to kaua sa fakhr hai ? Lekin agar neki karke dukh pate ho, aur sabr karte ho, to is men Khuda ke nazdik fazllat hai; kyiinUi turn isi ke liye bulae gae ho." Pas, harekMasihi ko lazim hai, ki khabardar rahe, na ho ki wuh apni ^^hata, aur bhill chukou ke bye tasdia pawe ; lekin agar pawe, to Masih ke naqsh i qadam par chalne ki ^hatir pawe. Agar turn apni khataon aur bhiil chukon ke mare tasdia pao, to ruswai aur sharm, aur harj aur nuqsan hi honge. Lekin agar bhalai karke Masih ki pairawi ki ^hatir tasdi^ uthate ho, to Injil hi tumhari tasalli yiln kartl hai : — " Agar turn Masih ke nam ke sabab se rusw^ ho, to tumhari saadat hai ; kyunki jaWl ki aur Khuda ki ruh tum par rahti hai ; wuh un ke — yane sata- newalon ke bais se maurid i takflr hai, lekin tumhare sabab se mah- mud hai. Aur ^habardar, tum meo se koi qatil, ya chor, ya badkar, ya harzagard A^ sa dukh na pawe. Par agar koi Masihi hone ke sabab se dukh pawe, to na sharmawe, balki us sabab se Khuda kd shukr kare. Kyunki ab waqt a pahuncha, jis meo -Khuda ke khan- dan par qahr ki ibtida hogi ; pas, agar ham se shuru hai, to un ki, jo Khuda ki injil ke mahkiim nahin, kya anjam hoga ? Aur agar s^diq mushkil se bachaya jae, to bedin aur gunahgar k^ thikhana kahan } Pas, jo Khuda ki marzi se dukh pate haio, so us ko Khaliq i amin janke nekokari karte hiie apni janonko us ke supurd kareg." — •' Aur Khuda wafadar hai, ki wuh tum ko aise imtihan meo, jo tum- hari taqat se bahar ho, parne na dega ; balki wuh imtihan ke sath nikalne ki rah bhi bandwega, ki tum us ki bardasht kar sake." XXXIV. MASm Kr BHEREN KAUN HAIN ? Rev. p. Hcernle ki'tasni'f. Mert bheren meri dwdz pahchdntt hain, aur main unhen Jdntd hiin, aur we mere ptchhe pichhe chdlti hain, aur maiii un ko hay at i abadi bakhshtd hun ; aur we abad tak haldk na howengi, aiir koi unhen mere hdth se chhtn na legd.'^—Ynh. 10 : 27, 28 Ai azizo, jab tak admi tauba na kare, aur Tsa Masih ke nam par imein laKe Khuda se na mile, tab tak gunah, aur us ke sabab abaii halakat, us ki haqiqi halat hai. Is waste we gunahgar, jo tauba nahin karte, Injil men bhatki hiii bherey, jo balak hone ke bare khatre aur dar men haiij, kahlate haig. MASrH KF BHEREN KAUN HAIN ? 217 Tsd Ma^ih ne Mati ki injil ke 10 : 6 men apne shagirdon ko yun far- maya kai, Turn chalo. Israil ke ghar ki gumrah bheron ke pas jao, aur chalte hue khushkhabari do, aur kaho, Tauba karo, kyilnki asman ki bad&hahat nazdik ai. Aur Patras hawari ne yun likha hai, ki Ham •sab bhatki hui bheron ke muwafiq the, lekin tauba karke apne ach- chhe gai-ariye ke pas ae ham; aur yih sachcha garariya Masih hai, jo asman se aya, aur apni jan apni bheron, yane gunahgaron ke Hye di. So sab gunahgar jab tak tauba na karen, bhatki hui bheron ki manind hain. Par un ke galle men se baze aise hain, jinhen Tsa Masih apni bheren kahta hai. Aur mubarak we hain. jo us ki hain. Lekin afsos un par, jo us ki nahin hain. Is waste main tin sawal karta hun, jin ka jawab koshish se dena chahiye : — I. Masih ki bheren kaun hain ? II. Un ki ummed kis se hair ^ III. Ham log kya karen, jis se Masih ki bheren baneQ ? I. Masih ki bheren kaun hain? Jawab yih hai, ki we sab, jo I'sa Masih ke nam parpiire dil se iman lakar aur us ke pak hukmon ko manke us ki pairawi karte^ hain, we Masih ki bheren aur us ke sachche shagird hain ; kyunki I'sa Masih ka sachcha shagird na faqat nam aur zuban se Tsai hai, aur is se razi nahin, ki Khudawand ka nam us par hai, aur wuh Tsai kahlata hai ; Tsa Masih ka sachcha shagird is bat se bhl razi nahin, ki us ne istibag paya, aur nasihat sunne ko girje men jata hai ; balki Masih ka sach- cha shagird janta hai, ki injil men yun Hkha hai, ki Na har admi, jo mujhe Khudawand, Khudawand, kahta hai, asman ki badshahat men dakhil hone pawega ; balki faqat wuhi, jo Bap ke irade ke muwa- iiq amal karta hai. Aur yih kam khud admi ke zor se nahin, balki iman lane se ^ milta hai ; is waste sachcha shagird sab se ziyada yih chahta hai, ki piire dil se apne asmani Ustad, ycane Masih ke nam par iman lawe, aur us ke kalam ko girje men na faqat sun le, balki tauba karke us ko dil men rakhe, mane, aur us ke muwafiq chale ; so us ko roz roz ziyada malum hota hai, ki main bara gunahgar, aur is waste Khuda ke gazab aur jahannam kelaiq hun. Aur us ko yih bhi yaqinhai, ki wuh apni kamzori ke sabab apne tain bacha nahin sakta, baliu ek achchha zora- war, dur mihrban, aur asmani bachanewala zuriir hai ; aur yih, ki wuh asmani bachanewala faqat I'sa Masih Khudd ka Beta hai, jo gunah- garon ko bachdne ke liye dunya men aya. So wuh Masih ki taraf ruju hoke koshish se us par, aur us ke sab kamoo par, jinhen wuh bamen bachane ke liye amal men laya, (man lata ; aur iman ki marifat uae sir se paida hotd hai ; kyunki nai paida- ish ke bagair koi najat nahin pa sakta ; jaisa ki likha hai, ki jab tak admi nae sirse paida na howe, wuh Khuda ki badshahat nahin dekh sakta. Aur wuh, jo sachcha iman lalie nae sir se paida hiia, sach janta aur yaqin karta iiai, ki main haqiqat men bara gunahgar aur halakat ke laiq hvia ; par is liye, ki main halak na houn, balki najat aurhayat i abadi paun, Masih liya, apni jan- di mere liye, Khuda ke hukmon ko piira kiya, aur salib par mar gaya, aur vih sab. mujh S 218 MASrH Kf BHEREN KAUN HAIN ? o-unahgar ke liye hi'ia ; kyunki jo Masih na ata, to sari dunya kharab ho jati. So wuh I'sa Masih ko dil se piyar, aur us se dosti aur us ki shukrguzari karta, jDar Iblis, aur dunya, aur badi, aur gunah se dush- mani karke kahta hai, ki Yih i^yimkar ho sake, ki main gunah karun ? Hae, main kabhi gunah na karunga ! Balki Masih ko piyar aur us ki shukrguzari karke rastbazi aur pakizagi se chalunga, aur iman lake dileri se Khuda ki pairaui karunga. So Masih ka sachcha shagird yun kahta, aur is tarah se chalta hai ; aur jis ka yih chalan hai, wuhi Masih ki bher aur us galle men se hai, jis ka garariya khud Masih hai. Turn bhi kcshish se socho, aur Khuda ke samhne apne apne dilon se piichho, ki Main kis ka hiin ? Xya Khuda ka, ya Shaitan ka ? Dekho, agar turn log aise aise kam karte ho, jin ka bayan hua, to turn beshakk Masih ki bheren ho. Agar nahin, to turn log na us ki bheren ho sakte, aur na wuh tumhara garariya aur khabardari karnew^la hai ; aur turn ko yih bara khauf hai, ki bheriya, jo Shaitan hai, tum ko kha jawe. II. Is waste, ai azizo, bahut zuriir hai, ki ham sab dil se koshish karen, ki Masih ke sachche shagird howen ; aur jaisa bher garariya ki, waisa hi ham us ki pairawi karen ; kyunki hamen isi se zamin par, aur khass karke ^sman par, bara faida hoga. Masih ne kaha hai, ki Meri bheren meri awaz pachchanti hain, aur main un kojanta hun. Khuda kare, ki ham sab ko bakhiibi malum ho jawe, ki yih kyahi achchhi bat, aur hamare liye zururi aur kafi hai. Agar Masih tujh ko janta, aur apna kahta, aur qabiil karta hai, to sach much yih tere liye has hai ; aur tii zamin o asman par mubarak aur nekbakht hoga. Dekh, jo Khuda tujh ko jane, toteri sab zururiyat bhi janta hai ; aur us ne wada karke kaha, ki " Diid mango, aur minnat karo, to tumhen diya jeega ; dhundho to tum paoge ; khatkhatao, to tumhare liye khold jaega. Kyunki jo mangta, so leta ; aur jo dhiindhta, so pata hai ; aur jo khatkhatata, us ke waste khola jaega." So ai azizo, dua mango, Khuda ki minnat karo, to tum jo kuchh zurur, aur darkar, aur badan aur jan ke liye achchha aur faidamand ho, paoge. xA.gar tum dukh men ho, to Khuda tumhara hakim aur tasalli denewcila hai. Agar kangal ho, to Khuda Masih Itewasilese tumhara asmani Bap hai. Jo tum Ko sachcha dost zunirho, to Masih ke pasjao, aur apni sab zuniriyat us se bayan karo, jo zamin aur dsman ka malik hai. Aur main sach kahta hiin, ki tum, jo kuchh tumhare liye achchha aur darkar hai, jis men tumhara bhala ho, paoge. Aur jo koi nahin pata, us ki nisbat mahim hota, ki wuh iman se dua nahin mangta, aur Khuda ko nahig dhundhta hai. Aur jo Khuda ki yih marzi ho, ki jo kuchh tu ne us se manga, tujhe na bakhshe, balki tujh ko dukh meo rahne de, to Masih ka yih wada sun le, aur yad rakh, us ne farmaya hai, ki Meri bheren mere pichhe pichhe chalti hain, aur main un ko hameshaki zindagl bakhshtahim, aur we kabhi halak na howengi, aur koi unheo mere hath se chhin nahin le sakta. Suno, Masih ki bheren, jo dilse us ki pairawi karti hain, haraesha kizindagi pawengi ; aur jis men dukh, kambakhti, rona, bimari, aur mar jana, wagaira na hoga; kyunki asraan men gunah nahift ; aur jahan gunah nahin., ta- MASrH Kr BHEREN KAUN HAIN ? 219 han dukh bhl nahin ; balki asmani khushi aur shadmani Khuda ke sainhne haraesha hogi. III. Dekho, yih Masih ke shaglrdon ki ummed hal ; aur jo koi un men se hai, so yihi khushwaqtf basil karega. Is liye puchhna chahiye. ki Ham log kya karen, ki I'sa Masih ki bheren, yane us ke sachche shagird howen. M^in bahut sa kah chuka ; aur jo kuchh raha, so bhi bayan karta hiin- Masih kahta hai, ki Men' bheren meri awaz, yane meri bat sunti hain. So us ki awaz kya hai ? Jawab — us ki awaz bahut tarah se malum hoti hai. Ham log use apne dilon, aur sari maujudat, vaur kitab i muqaddas men sunte hain. Dekho, jo tu bad kam aur gu- nah karne par ho, aur tera dili munsif tujh ko mana kare, ki yih kam mat kar ; yih Khuda ke kalam ke barkhilaf, aur is waste gunah hai ; to yad kar, ki yihi Khuda ki awaz hai, jo Ruh-ul-Quds se dil men nasihat karti hai. Ya jo koi bimar ya duKh men, ya bari taklif men para ho, to yih bhi us ki awaz hai, jo yun kahke turn ko nasihat karti hai, ki " Ai bete, ai beti, apna dil mujhe somp, aur meri rahon se <5hush ho." Am. 22 : 26. Aur isi tarah roz roz hamare sab kamon men us ki awaz malum hoti hai ; aur jo ham khabardar hain, to sunenge, aur pahchanenge, ki wuh I'sa Masih ki awaz hai. Par khass kar Masih pak injil men ham se bolta hai, jis m.en us ke sare hukm aur baten ham se bayan ki gai hain; aurjiswaqt ham us ko parhen, to goya Masih ham se bolta, aur bat chit karta hai ; aur jo turn log us ki bat, kya dii, i^ya maujudat. kya muqaddas kalam, kya girje men sunte aur mante, aur us ke muwafiq chalte ho, to turn Masih ki bheren ho. Par ek aur chlz chahiye, jis ki babat Masih ne injil men yun farmaya hai, ki Koi mere pas a nahin sakta, jab tak Bap, yane Khuda us ko mere pas na lawe; aur siwa Ruh-ul-Quds ke fazl ke koi mujh ko Khudawand nahin kah sakta. Is Wat se malum hota, ki ham log apnl taqat se Masih ke shagird nahin ho sakte. Zurur hai, ki Khuda Eap Riih-ul-Quds ki hidayat se ham ko I'sa ke pas le awe, nahin. to ham garariye ke pas na awenge ; balki khoi hui bher ki manind kharab ho jawenge. Aur jo Khuda ki madad darkar hai, to ham ko yih daa mangna chahiye, ki Ai Khudawand, yih mujh se nahin ho sauta, ki tera shagird banuii ; tu madad karke mujh ko apna shagird ban^. Ab main puchhta bun, ki kya tu Masih ki bher hai, ya Shaitan ki ? Tu us ka shagird hai, ya Shaitan ka? Tu Masih ki awaz pahchanta, us ke hukmon ko manta, aur yad rakhta, us ki pairawi karta hai, ya Iblis ke pichhe pichhe ho leta hai .? Aur jo girje men ata, to kis irade se ata hai } Kya is liye, ki Tsei ki awaz sunkar us ki pak baton ko mane, aur un ke muwafiq chale .^ Ya kis waste ata hai? Phir tum se yih kahta bun. ki jo koi faqat nam aur zuban se I'sa ki bandagi karta hai, so sachcha Masihi nahin ; balki wuh ek bheriya hai, jo bher ki poshak apne upar pahine hai. Par yih riyakari alj:hiri roz maliira hogi ; kyunki yurj likha hai, ki Masih insaf karne ko awegii ; aur jis tarah garariya bheron ko bakrion se, waisa hi wuh achchhe admion ko bure adraiou se juda karega; aur wuh bheron ko dahni taraf, lekia bakriou ko bain taraf rakhega. Tab we, jo dahni taraf haio, 220 TMAN Kr ZURURAT. asman aur us ki abadi khushi men jaenge, aur Tsa Masih ke sath hame- sha tak rahengc ; lekin we, jo bai'o taraf hain, jahannam aur us ki ag men pliansenge, aur abad tak dukh men rahenge. Khuda chdLe, ki ham sab us roz dahni taraf jagah pawen; Isa Masih ke wasile se ho we. Am in. XXXV. TMAN xr ZURITRAT. Rev. P.Hcernle ki'tasni'f. Main hyd Jcarun, hi najdt pddn ? Khuddwand Tsd Masih par imdn Id, ki id aur terd cjliardnd najdt pdivegd. — A'm. 16 : 30, 31. Ai mere azizo, bar ek admikya bara, kya chhota, kliuslihua chaht^ hai ; isi waste chalta phirta, aur roz roz mihnat, aur talash, aur puchh pacbh karta hai, tdki kis tarah se dunya ka mal asbab, bahut sa rupaya, zindagi ki aish o ishrat. nafis khana pina, latif kapre, wagaira pawe; aur jo sbayad koi apni murad ko pahunchke dhani, maldav ho jawe, tau bhi razi aur khush nahin rahta. Kis waste nahin ? Is H}e, ki wuh apni khushi sachchi rah, yane ruhani baton men nahin dhundhta, aur hargiz nahin puchhtahai, ki Main kya karun, ki abadi khushi pdiin ? Hae, afsos ! Agarchi bahut bakbak, puchh pachh, behuda bat- chit admion ke darmiyan hai, par thore, balki nihaycit thore, yih sawal.jo sab sezurur aur munasib hai, karte hain; nihayat thore us khushi ki talash, jo sari dunya ki sab aish o ishrat se bihtar hai, karte hain- I^ekin jo koi tum men se aj ki bandagi men, dil ,0 jan se pii- chhe, ki Main kyi karim, taki na sirf dunya ki, balki khass kar as- man ki khushi, yane najat paun r us ka Pi'dus yih jawab deti hai, ki " Khuddwand I'sa Masih par iman la, ki tii aur tera gharana najat pawega." So iman lana zurur hai, aur jo koi iman lawe, wuh bachega. Lekin sach mano, ki haqiqi aur sachcha im^n ch^hiye ; kyiinki jo koi riyakar aur sust hoke sirf nam se, bat se, zuban se iman lawe, par dil o jan se nahin, wuh kabhi kuchh na pawega ; aur sachcha imandar tin baten amal men lake, I. Apne gunahon ka iqrar karke farotani ke sdthun se tauba kart^ hai. TI. Kisi diisre ke pas nahin, raagar faqat l&i Masih pas jake us se najat chaht^ hai. III. Ruh-ul-Quds ki madad ke waste sadd dua mangta hai. Aur in baton ko ab Khuda ki madad se ziydda bayan karenge. I. Suno — Khuda ne admi ko achchhd aur gunah se p6k saf banay^; TMAN Kr ZURURAT. 221 lekin admi Shaitan ke bahkane se gunahgdr aur khatakar hua. Us waqt se aj talak sab admi gunaa ke sath paida hoke tabi'at se bure hain ; aur ham log bhi sab ke sab aise hain ; roz roz kam, aur bat, aur khiyal se bahut gunah karte hain ; aur jaisii ki hkha hai, ham logon men kuchh durusti aur rasti nahi'u hai. So jo koi imandar hua chahe, us ko sab se peshtar yih zurur hai, ki apne gunahgar hai ko pahohanke us se khub waqif howe, aur jaDe, ki main haqiqat men Khuda ke ^ige gunahgar, aur is sabab se halakat ke laiq hun ; aur is bat ko pahchanke chahiye, ki apne gunah ke sabab dilgir ho, aur rcatam kare, aur miskinf, aur garibi, aur farotani ke sath apne gunahon ka muqirr howe, aur dil o jan se tauha kare, aur phir jake jo jo wajib hai, use baja lawe. Jo koi aisa kare, so apni jan bachawega ; nahin, to us ki tauba sachchi ijahin ; balki riyakari se hai, aur wuh nahin bachega. Afsos karna, aur dua, mangke cil se pTachhna chahiye, ki ham kya karen, ta ki najat pawe;j ? Aur yih sawal sab ko, balki har ek ko zuriir hai ; tujh ko, aur turn ko, turn larkon, aur larki'on ko, mardon, aur auratoa ko. Aur sach mano, ki Khudawand, jo bara kari'm aur mihrban hai, jab ham aisi aisi dua mdngen, sunega. Ai mere piyaro, Khuda tum sab ko yih fazl bakhshe, ki turn hayat ki sachchi rah ko talash karke pao, aur us men hoshyari aur koshish se chalte raho ; taki tum sab burai se najat hasil karke akhir ko asman ki khushi men dakhil ho. II. Phir imandaronko, jo bachne ka irada rakhte haiy, chahiye, ki apni murad ko pahunchne ke waste Masih pas awen, aur kisi dusre pas na jawen ; usi par iman la wen ; kyiinki us ne farmaya hai, ki " Rah aur haqiqat, aur hayat main hun ; koi Bap ke pas a nahin sakta, magar mere wasile se." Aur yih bhi likha hai, ki kisi aur se najat nahin hai, magar Masih se ; kyiinki asman ke tale admion ko koi dusra nam nahin bakhsh^ gaya, jis se ham najat pawen. Pas, zurur aur munasib hai, ki ham log najat ke waste I'sa Masih ke pas awen, jaisa ki Piiliis hawari kahta hai, ki " Khudtuvand I'sa Masih par iman Id, ki tu aur tera gharana najat pawega." I'sa Masih Khuda ki marzi ke nauwafiq Najat-denewala thaharaya gava, aur diisra koi nahin ; wuhi hamara bakhshnewala, aur shafi, aur wasita hai, jo un sab ko, jo us par iman lake apna bharosa rakhte hain, piyar aur qabul karta, aur kisi ko lachar nahin chhorta hai. Isa Masih bar! mihrbani se gunahgaroa ke bachane ke waste asman se utra ; us ne apni jan di, aur salib par >bahut dukh sahkar mar gaya ; taki ham ko gunah ki saza se bacbake Khuda ke farzand aur najat ke waris banawe. Tsa Masih bachane ki khwahish aur quwat rakhta hai, yane bachane chahta, aur bacha sakta hai ; aur ab bhi taiyar hai, ki tum men se un sab ko, jo dil se iman lanewale hain, apni barakat aur ruh-lni fazl bakhshe ; kyiinki wuh matam dilon ki ah aur gamginon kl arzii ko haqir nahin janta, balki un ki duaon ko rahmat se suutahai. Suno — Masih in sab niamaton ko bakhshta hai ; is liye, imundaron ko munasib hai, ki shukrguzar hovren. Jo tum men se koi bhukha ho, aur koi dost us ko roti dewe ; ya jo piyasa ho, use pani dewe ; va jobarekhauf, aurkhatre, aur dukh, aur taklif men ho, mibrbani se use Ss 222 TMAN Kf ZURl/RAT. bachawe ; aur jo kuchh darkar hai, dewe ; to kya wuh khush o ^hurram nahm hoga ? Albata hoga, aur apne dost ki shukrguzari karega. Ab dekho, Tsa Masih in sab chizon ko, ban, un se bahut ziyada ham ko bakbsta hai ; kyiinki jaisa ki injil men hkha hai, wuh zindagi ki roti hoke ham ko na sirf dunyawi, balki asmani roti deta hai ; aur zindagi ka pan! hoke un ko, jo rasti ke bhiikhe aur piyase hain, pilata hai ; jaisa ki khud us ne farmaya hai, ki " Jo koi yih, yane is dunya kd pani pita hai, so phir piyasa hoga; par jo koi wuh pani, jo main use dunga, pita hai, so kabhi piyasci na hoga ; balki jo pani main use dunga, us men pani ka ek sota ho jaega, jo hamesha kl zindagi tak bahta rahega." Aur yih bhi Ukha hai, ki Tsa ne khare hoke kaha, ki *' Agar koi piyasa ho, to mere pas awe, aur pie ; aur jo mujhpar iman lata hai, us men se jite pani ki nadian bahengi." So ai mere yaro, dekho, Masih asmani roti aur zindagi ka pani deta hai ; aur wuh na faqat is zindagi ke khauf, aur dukh, aur khatre se bachata hai, balki gunah ke khatre aur hamesha ki halakat, yane Shaitan aur jahannam se bhi chhurata hai. Najat-denewala sirf wuh hai, aur sachcha wasila hoke hamare aur Khuda ke, liam^ri janoQ aur hamesha ki maut ke bich men khara hiia ; aur apni jan dene, aur maut ka dukh uthane ke sabab hamerj Khuda se milaya ; is waste chahiye, ki bilkull us par iman lawen, aur us ki shukrguzari aur us ke pak nam ki barai karen. III. Sachche iman lane ke waste chahiye, ki ham log sada dil laga- ke dua mangen, ki Masih apna wada pura karke hamare dilon men Ruh-ul-Quds bheje ; ki wuh jo sachai ka Riih hai, madad karke iman ki sab baton men hamari hidayat kare ; aur fazl bakhshe, ki ham sare dil o jan se Masih ko piyar karke sab hukmon ko baja lawen. Ruh-ul-Quds ki madad ham sab ko bahut zunir hai ; kyiin- ki us ka kam yih hai, ki hamare dilon ko sab buraion aur zabunion se pak aur saf kare ; aur hamen narm dili, aur farotani, aur miskini bakhshe ; aur bari khwahishoij aur bad andeshoQ t^e bachawe ; aur gunah ka zor aur taqat mita dale. Phir Ruh-ul-Quds ka kam yih hai, lii ham mea naya paK dil paida kare, ki wuh apne fazl se hamare dilon ko gunah sc alag kar^e I'sa Masih ki taraf rujii karta, aur taqat bakhshta hai, ki ham khushi se dua mangren, aur achchhi tarah mang^ saken : aur injil men bar ek barakat ka wada us ko, jo dil se mangta, diya hai. So ai mere azizo, mardanagi aur jurat karke Ri'ih-ul-Quds ki roshni aur hidayat ke liye dua mango, ki tum sab burai se bach juo. Ab tum ko sachche iman aur najat pane ki babat main ne kai ek baten kahia ; aur yih mera kam hai, ki in sab baton ko tum se kahun. aur Khuda aur najiit ki rah sikhlaun ; par manna, aur dil meij naqsh karna tumhara kam hai. Aur main bahut chahta, aur isi liye dua mcingta bun, ki Khuda, jo sab ka Malik aur Parwardig^r hai, tum ko apnii bahut sti fazl laklishe, ki tum log na sirf nam aur zul^an se, aur admion ke huzur men ; balki sachai se aur Khuda ke age rastbaz bano. Bahut chahta hiin, ki aj tum men se ek bhi gunah ke waste DIL Kr PAKrZAGr, wg. 22« dilgir hoke dil se piichhe, ki Main kya kariin, taki najat paun \ Jt^huda chahe, ki na faqat ek, balki bahut, ban, tucn sab ke sab yih sawal karo, dil se iman lao, aur najat aur hamesha ki khushi pao, Isa Masih ke wasile se, jis ko, aur Bap ko, Ruh-ul-Quds samet sab jalal aur buzurgi abad tak hiijiyo. A'min. DIL Kr PAKfZAGr KIS TAR AH HASIL HO SAKTf HAI ? Rev. p. HoeRNLE ki' tasni'f. hehhakht we Jiain,jo dil ke pcik hain ; is liye, ki we Khudd ko dekhenge. Mat! 5 : 8. ~ Ai mere piyaro, admi tabfat se gunahgar, aur is sabab se Khuda ke huzur napak hai. Us ka dil ek talab ki manind bar tarah ki napaki aur mail se bhara hai. * Yih bat to sach hai ; lekin bahut admion se poshida hai ; ki we apni nadani aur befmani se saniajhte hain, ki ha- mare dil achchhe haio, bure nahin. Par we is bat ko ratinen, ya na maneij, admi ka dil to tabi'at se bura hai. Us ke sab kam is bat par gawahi dete haio ; aar Khuda ke kalam se bhi sabit hota hai. Kyiin- ki bure khiyal, aur khiinrezf, aur zina, aur haramkariai), aur chorian, aur kufr, wagaira dil se nikalte, aur admi ko napak karte hain, jaisa ki Mati 15 : 19 men likha hai. Aur jana chahiye, ki yih napaki ba- dan ki nahin, balki dil ki hai. Dil bura aur napak hai, aur jo jo us se nikalta, so so admi ko napak kartei hai ; aur admi jitna ziyada gunah karta, utiia hi ziyada us ka dil napak aur lachar hota hc;i. Turn log is bat ke subiit ke waste thori der apne butparast aur tarik dil paro- sion par nazar karo. Itnfi un ko malum hai, ki ham gunah ke sabab Khuda ke age, dil se napak hain, aur chahiye, ki phir pak banen ; na- hin, to Khuda ko nahiii dekh sakte. Lekin Khuda ke kalam ke na jdnne ke sabab bar tarah ke naqis aur behuda kam karke aur bure dasturon ko manke apne tain bachay^ chahte hairj. Dur diir se dar- ya nahane ko ate hain ; aur nahin sochte, aur bawar nahin karte, ki aise namuucisib aur riy^kari ke kamorj se koi Khuda ke age pak nahin thahar sakta hai ; kyunki na Ganga, na Jarana, na kisi dusre darya ka pani dil ki napaki ko dur kar saKta hai. So is liye, ki ham sab dil se napak hain, aur is halat men yaqinan koi Khuda ko nahin dekh salita, ham ko ^hub daryaft karna chahiye, ki hamare napak dil kis tarah pak saf baneQ .'' 224 DIL Kf PA'KIZAGr I. Jawab — hamare dilon ke ^ik hone ke waste pahle yih zurur hai, hi ham log dil o jan se ji kholke iman liwen ; kyunki jo chiz sab se pahle zuriir aur darker hai, so dili iman hai. Ham sabhon ko chahi- ye, ki I'sa Masih ke nam par sachcha iman lake apne gunahon ki muafi pawen ; aur zurur hai, ki Najat-denewale Masih ka qiraati lahu, jo hamare live bahaya gaya, im4n ki marifat hamare dilon ko lagaya ja- we, aur un ko gunah ke mail, aur burai, aur napaki se saf kare. Sirf is tarah ham log dil ki pakizagi pa sakte hain, ap se ap nahi'n ; kyun- ki zahir hai, ki riihani napaki faqat riihani kamoa aur baton se mi^ai jaegi. Jo shakhs bimar ho, us ko zurur hai, ki hakim ko hulawe ; aur jo dawa us ki bimari ke mutdbiq ho, us se leke lagawe. Par jo dil ka bimar ho, use chahiye, ki Tsa Masih ke pas awe ; aur jo ruhanl dawa wuh de'-a hai, dil ko lagawe, ki zinda howe. Bagair Isa Masih aur us ke p^k karne ki qiiwat ke, ham log roz ba roz ziyada gunahgar aur gunah ke sabab dil se napdk hokar akhir ko halakat men paren- ge ; par jo koi Khudawand ki taraf, jis ne hamare waste apn^ qimati lahu bahaya, rujii karke dil se us par iman lawe, so dil se saf pak ba- nega. II. Dusri chiz, jo zuriir hai, so Ruh-ul-Quds ka fazl hai. Ham ko us ki marifat nae sir se paida bona chahiye, jaisa ki Khudawand ne Injil mea farmaya hai, ki Main tujhe sach sach kahta hun, ki jab tak admi panl aur Ruh se paida na howe, wuh Khuda ki badshahat me^. da^^h.il ho nahia sakta ; kyunki jo jism se paida hiia, so jism hai ; aur jo Riih se paida hua ho, sirf wuh Riih hai. Aur yih nai paidaish dil se honi chahiye, taki sab bure khiyal, aur napak hawa o hawas, aur mansubabazian, aur insani tabiat ki khwahishen, jo nafsaniyat se ha- mdre dilon men rahti'n, aur Shaitan se sambhali jati hain, nikali jd- wen ; aur bajae un ke achclihe khiyal aur nek arzuen, jo Khuda ke laiq aur us ki bat ke muwafiq hain, paida ki jawerj. Zuriir hai, ki ha- mare dil girje ke muwafiq banea, jis men Khuda ka Riih sukiinat kar- ta hai. Par yih kam faqat Khuda ki khass madad aur fazl se banta hai ; is liye ham ko Daiid ki tarah yih dua mangna chahiye, ki Ai mubarak Khuda, tii mujh merj ek patv dil paida kar, aur ek nai riih mujh ko inayat farraa ; kyunki, HI. Tisre, har ek ko, jo dil ki pakizagi ki talash men hai, dud mangna zuriir hai. So ai piyaro, kablii galil mat ho, balki jagte ra- ho, aur yad karo, ki Shaitan garajte hiie bagh ki manind dhiindhtd phirta hai, ki kis ko kha jawe. Lekin jo ham log dua roangne aur Khuda ke age hoshydii se chalne merj. koshish karen, to ujiyale men hoke apne jani dushmanoa ko dekhenge, aur Khudii ke fazl se zor pa- wenge, ki un ko satawen, aur muqabala karke un par galib liweg. Phir Khuda ke khass fazl se, jise wuh dua mangnewalon ko bakhshta hai, sab buraian aur napakian pai dar pai kamzor ho hoke dil se nikal- ti hain, aur nae khiyal aur achchhi ^fhwahishen un ka badla leti hain. So Injil ka likhii is tarah un par piira hota hai, ki dekho, Riih ke phal jo hain, so mahabbat, mihrbani, khushi, salamati, neki, imandari, par- hezgdri, pakizagi aur matamdili, wagaira, hain. KIS TARAH HASIL HO SAKTf HAI ? 825 So ai piyaro, jo turn dua mangne men susti na karoge, balki us me^ lao*e, aur gunah se dur rahoge, to yih sab ruhani phal tumhare diloo men lagenge. So Khuda ko yad karo, aur us ke pak kamoQ ko apne dil men naqsh karo ; kyiinki, IV. Chauthi biit, jo dil ki pakfzagi hasil karne ke waste zurur hai, so yih hai, ki ham gunah karne ki fursat aur us ke imtihan se dur ra- hen. Jo ham log yih na kareo, balki gunah ke sath hanseu kheleo, gunahgaron ki rah men chalen, un ki majlisorj men baithke un se suh- bat aur behuda bat chit karen, to sach mano, ki gunah se na chhu- tenge, balki hamesha us ke tabi rahenge. Yusuf se, jis kaahwalTau- ret meo bayan hai, sikho ; ki jab wuh imtihan men dala gaya, ki bu- ra kam kare, to yim kahte hue bhag gaya, ki Yih kyunkar ho sakt^ hai, ki main aise' bure kdm ka murtakib hoke Khuda ke huzur gunah karun ? Yiin Yusuf ne kaha, aur us ke kam aur baten hamari tahm ke wdtetelikhi gain. Is hye, jab bure admi tumhara imtihdn karke turn ko gunah ke jal men pakarw^ya chahen, tab turn Yusuf ki pairaui karke dua mango, aur kaho, ki Kyunkar main gunah karun ? kyun- kar Khudd ke hukmoa ko torun ? Nahin, nahin ! main Khuda ki rahoa men chalunga, aur sirf usi ki baton ko manunga. Pas, bure admion se alag hoke un ki majlison se dur raho ; un ki mat suno ; un se behuda bat chit mat karo ; un ki thatthebazl, jo bemunasib hai, mat suno ; un ki napak kitabon ke mazmunon ko mat parho ; aur bu- rl chizon par nazar mat dalo ; kyunki in sab buri chizon se buri khwahishen, hawa o hawasen, bure khiyal dil men paida hoke us ko napak karte hain. Balki us ki iwaz Khuda ka kalam parho, us par dhiydn karo, aur us ke pak hukmon ko dil mefl rakho. Par gunah ke nazdik mat jao ; is hye ki wuh samp ki tarah marta aur admi ko halak karta hai. Ab ai azizo, dil ki pakizagi ki rah in thori baton se tumhen dikhai gaf. Pas, jo koi tabidar hoke hoshyari, aur koshish, aur dindari, aur iman ke sath is rah men chalega, wuh mubarak hai ; aur jo sust na hoke qaim rahega, to sach much apni murad ko pahunchega ; aur Ruh-ul Quds, jo pakizagi aur sachai ka Ruh hai, us ka dil pak karega, aur us ko sari sachai men pahunchdwega ; aur wuh shakhs, jaisa ki i^hudawand ne farmaya hai, Khuda ko dekhega, — is dunya meo iman se Khuda ke Bete Tsa Masih men, aur us dunya meo ru ba ru, jaisa ki Yiihanna hawari ne likha hai, ki Abhi zdbir nahin hota, ki ham ky^ honge ; lekin ham yih jante haio, ki jab wuh zahir hoga, to ham us ki, yane Masih ki manind howenge ; kyunki jaisa ki wuh hai, waisa hi ham use dekhenge ; aur jo koi yih ummed rakhta hai, wuh apne dil ko pak karta hai, jaisa ki wuh ap pak hai. Amin. 226 ISK MASrH APNf UMMAT KK XXXVII. ISA MAsrn APNr ummat ka bachanewala; hai. Rev. p. HoeRNLE ki' tasni'f. Tu us M nam Tsd rakhnd, is waste ki wuh apni ummat ko un ke gundJioji se bachdegd. — Mati 1 : 28. Ai mere piyaro, jab ham log koshish se muqaddas kitab men parhte haio, tab ham ko mahim hota hai, ki us men aksar admi aur makanon ke aise nam, jo khass mane aur matlab rakhte hain, pae jate hain. So Adam ke nam ke mane zamin se banaya gaya ; aur Hauwa ke mane sab zindon ki m^ ; Nuh ke tasalL' denewala ; Ibrahim ke bahut logon ka bap. Isi tarah be shumar aur nam Khuda ke kalam mea hain, jo faqat nam hi nahiij, balki ek mane ek matlab rakhte hain. Jiekin un ke darmiyan kol nam nahin, jo hamare Khudawand ke nam ke muwafiq ho. Wuh, sab se achchha, aur bara, aur maqbiil hai ; kyiinKi us ke mane Bachanewala, Najat-denewala hai ; jaisa ki ;^'hudawand ke firishte ne Yusuf ko khwab m.en farmaya tha, ki Ai Yiisuf Daud ke bete, tu apni joni Maryam ko apne pas rakhne se mat dar ; kyunki wuh, jo us men paida hua. so Ruh-ul-Quds se hai ; aur tu us ka nam Tsa rakhna, is waste ki wuh apni ummat ko un ke gunah- OQ se bachaega. Han, I'sa Masih bachanewala hai, wuhi apne logOQ ko bachata hai. Ab thori der sochke do baton ka dhiyan karte hain ; yane, I. Ki isa bachanewala kahlata, yane wuh bachane chahta, aur bacha sakta hai. II. Ki wuh apni ummat, yane apne logon ko bachata hai. I. I'sa Masih bachanewala hai, wuh bachane chahta, hiin, bachane senihayat khush hai ; kyunki wuh mihrban o karim hai, aur us ki rahmat, aur mihrb^ni, aur mahabbat ki intiha nahin. Suno — ^jo liara log kisi Najit-denewale ki khaslat, aur khassiyat ko sochte hain, to albatta us ko karim aur mihrban samajhte hain; nahin, to wuh kyunkar bachane ki khwahish rakh sakega t kyunkar kisi ki bhalai karne se khush hoga? haij, jab tak us ke dil men rahmat aur ham- dardi na ho, wuh bachane ki tabdir na karega. iVlain is bat ko tam- sil se sabit karunga. Agar koi shakhs daryd men wah^n gir pare, jahan pani bahut gahra hai, aur dubne aur halak hone par howe, aur tum kisi dusre ^dmi ko apni bin jan khatre men dalke pani men kudte, aur us lachar ko kaniire par Khainchte dekho, to turn kya kahoge ? Yih kahoge, ki Afrin ! Yih kya bat hai. Sach much yih bari mihrbani aur rahmat ka k^ra hai. BACHANEWALA HAI. 22 7 Pas, ham Masih ke haqq men kya kahen, jisne dsman aur us kl khushi o shadmani, han, apna jalal o hashraat aur shan o shaukat sab kuchh chhor diva, aur is ganahg-ar dunya men'paida hiia? Us ne ranj aur taklif aur bari bari" musibat, aur bar tarah ke tasdia uthae, aur ^^hir ko apni jan de di, maut ka dukh pake salib par mar gaya. Aur wuh yih sab faqat is live amal men laya, aur piira kiya, ki ham l^char gunahgaron ko hetmare gunahon, aur un ki saza, aur tambih, aur lanat, aur Khuda ke gazab, aur Sbaitan ke qabze, aur jahannam, aur hamesha ki halakat se bachawe. Pas, ham us ke haqq men kya kahen ? Wuh haqiqat men sab se karim aur nihavat mihrban hai. Us ki mahabbat aur piyar ki intiha nahin, balki hamare sab khiyalon aur aqlon se bahar hai. Par I'sa Masih na faqat bachane se khush hai, balki wuh bacha bhi sakta hai. Suno — ^jo koi kisi bare aur achchhe kam ko piira kiya chahe, to us ko zuriir hai, ki na faqat us ke karne se khush ho, balki qudrat, aur zor, aur hikmat o danish bhi rakhe. Yane, zurur hai, ki jaisa ki wuh mihrban aur karim, waisa hi qadir, aur qabil, aur bahadur bhi howe. Zurur hai, ki wuh na faqat kam karne se razi howe, balki kam karne ke laiq bhi ho ; nahin, to jo kuchh wuh kiya chahe, amal men na la sakega. So bachanewale ko na faqat bachane ki khushi, aur marzi, aur mihrbani chahiye ; lekin quwat o qudrat bhi zurur hai, aur yih sab Masih men hai. Wuh Qadir i Mutlaq Khuda ka Bet^, aur ap bhi qudrat rakhnewala hai. Wuh badsliahon ka Badshah, aur hakimon ka Hakim, aur sab admion par akela hukiimat rakhnewala hai. Asman o zamin par sab kuchh us ke qabze mei;i hai ; kyiinki sari chlzen us ki marifat banai gain, jais^ ki Yuh. 1 men likha hai, ki " Shurd men kalaraa tha, aur wuhi kalama Khuda ke sath tha, aur wuhi kalama Khuda thii. Sari chlzen us se paida ki gain, aur paidaish men us ke bina koi chiz paida na hui ;" aur wuh jo chahta, so karta hai ; koi us ke zorawar hiih ko rok nahin sakta. In baton se khub malum aur sabit hota hai, ki I'sa Masih men bachane ki khushi, aur bachane ki qudrat, donon maujiid hain. Is waste us ne Ammanuil nam bhi paya, jis ke mane yih hain, ki Khuda hamare sath. Han, wuh hamari surat par paida hoke hamara Najat- denewala hiia, jo sab ko, jo dil se iman lake us pas ate hain, bachata, aur Khuda se milata hai. Lekin yih sach mano, ki jo koi najat paaa chahe, us ko zuriir hai, ki I'sa Masih ke pas a^^e ; kyunki aur koi diisra nahin, na asman, na zamin par, ki bacha sake. Adml dusre ko gunah se chhura nahin sakta ; is liye, ki sab gunahgar hain. Aur asman ke firishte bhi ham ko nahin bacha sakte. We Khuda ke khadim to hain, aur Khuda ne unhen bari qudrat bakh-hi ; par ba- chanewale nahin thaharae gae. Aur kyunkar but, jo lakri, patthar, ya pital, wagaira se bane, bacha saken } We sab murda chlzen haio, jin men kuchh ji nahin hai ; aurjin ke haqq men zabiir men likha hai, ki Un ka munh hai, lekin bol nahin sakte ; un ke kan h? in, lekin nahio sunte ; un ki ankhen hain, par nahin dekhte ; un ke hath hai©, lekin kuchh nahin kar sakte ; un ke panw hain, par nahin chal sakte ; aur we, jo unbeo banate hairj, waise hi haic Faqat I'sa Masih 228 rSA MASm APNr UMMAT KA, wg. bacM sakta hai. Us bina aur koi nahin ; jaisa ki Xm. 4:21 men hai, ki Kisi diisre se najat nahin ; kyunki asm^n ke tale adraioQ ko koi dusra nam nahin bakhsha gaya, jis se ham najdt pawec II. Lekin suno — ek aur bat hai, jis ka dhy^n karna mun^sib hai. Dekho, yun likha gaya hai, ki wuh apiii ummat ko un ke gundhofl se bachawega. Pas, koshish se piichhna aur daryaft karna chahiye, ki us kl ummat, us ke log, us ke admi kaun hain f Dunyadar admi aksar kahte hain, ki Ham sab ke sab Khuda ki ummat aur Khuda ke log hain ; kyunki us ne to ham sab ko paida kiya, yane zindagi bakh- shi. aur is din tak ham^ri rakhwali ki hai. Yih bat agarchi sach hai, tau bhi us ke yih mane nahi'n, ki we sab najat pawenge ; is liye, ki sab iman nahin late. Us ke log, jin ko wuh najat bakhshta hai, na faqat we hain, jo Tsa Masih ka nam lete hain ; kyunki bahutere us din ake Masih ko apna Khudawand kahenge ; par wuh un ke jawdb men kahega, ki Main tum se sach sach kahta him, ki tum ko nahig pahchanta ; mujh se dur ho, ai badkaro. Balki khass kar we I'sa ki ummat hain, jin ko haqiqat men malum hua, ki han, ham sab ke sab bare lachar aur gunahgar admi hoke saza ke laiq hain. Us ki ummat ye hain, jo isi sabab se Masih ki taraf ruju hoke aur us ko akela Najat- denewala qabi-l karke dil o jan se us par iman late haiy. Us ki ummat ye hain, jo tauba karke apne sab gunahon se baz ate haifi. Us ki ummat ye hain, jo bar bat men Isa ki pairawi karke us ko piyar, aur piyar se us ki shukrguz^ri karte, aur shukrguiari se us ki bat mante hain, aur us ke hukmon ke muwafiq chalte hain. Faqat ye Isa ke log hain, aur I'sa un ka Khudawand hai; faqat ye najat pa- wen ge. Ab ai mere piyaro, \ihub socho, aur puchho, aur daryaft karo, ki tum us ke logon men se ho, ki nahiQ? Koshish aur sachai se daryaft karo, ki tum matam-dili, aur tauba, aur imyn, aur pakizagi rakhte ho, ki nahin ? Uekho, yih chizen Tsa Masih ke logon ke nishan hain, jin se we pahchane jate hain, jaisa ki darakht apne phal se pahchana jata hai. Agar tu un chizorj men se kuchh rakhe, to tu us ka hai, aur najat pawega ; nahin, to apne tain fareb mat de, balki sach man, ki tu us ka nahijj, aur najat na pawega ; aur jab tak ki tu tauba na karega, halak hone par ho rahega. Jo nae sir se paida na ho, wuh Khuda ki badsh^hat men dakhil na hoga. Kyunki jo jism se paida hua hai, so jism hai, aur jism ke sath kharab ho jaega. Pas, apne dil sakht mat karo ; balki dil se dua mango, ki we chizen, yane tauba, iman, aur pakizagi Ruh-ul-Quds ke fazl se tumhen miley. Han, najat bcskhshish hai ; is liye yih khiyal mat kar, ki tu apne tain akhin roz bacha sakega. Yih kabhi na hoga; kyunki tujhe bachane ki qwdrat nahin ; faqat Isa Masih Najat-dene- wala thaharay^ gaya ; sirf wuh bachane chahta, aur bacha sakta hai ; isi sabab se wuh kahta hai, ki Rah, aur Haqq, aur Zindagi main hun ; mujh bagair koi ]^ap pas nahin ja sakta. Ab ai piyaro, bare, aur chhote, larke, aur larkian, tum men jis ka ek kan sunne ke liye ho, sune, aur jis ka dil 'nanne ke liye ho, mane. Amin. ZABITR 1. %i9 XXXVIII. PAHL^ ZABU'R. Rev. J. Owen ki' tasni'f. Kyd mubdrak wuh ddmi, jo shariron k{ mashwarat par nahm chaltd, aur kJiatdkdron ki rah par khard nahin rahtd, aur thatthd karnewdlon kt baithak par nahfn baithti ; lekin Yahowdh kt shariat men us kt ishrat hai, avr din rat us k' shariat men soch kartd hai. Aur wuh us da- rakht ki mdtiind hai, jo nahrori ke pdni ke kandre par lagdyd jdwe, aur apne luaqt par mewe Idive, jis ke patte murjhdte nahin, aur wuh apne har ek kdm men kdmydb hogd. Sharfr to aise nahm, balki bhu- se ki mdnind hain,jise hawd urd lejdti hai. Is wdste sharir addlat men, aur khatdkdr sddiqon kijamdat ?nen khare na rahenge. Kyun- ki Yahowdh sddiqon ki rdh pahchdntd hai, par shariron ki rdh nest o ndbud hogi.—Z-db, 1 : 1 — 6. Is Zabur ka khulagayih hai, ki we mubarak hain, jo sachchi aur Ilahi dandi ko maqdur bhar qabul karte, aur us par amal karte hain ; par ledin aur iiafarmanbardar, agarchi chand baras tak we apne taijj nekbakht samjhen, tau bhi nihayat khaufnak intiha tak pahunchenge. Is Zabur ki ibtida, men musannif sadiq adrai ko nekbakht kahke us ki tarif karta ; yane, ki wuh shariron ki raashwaraton aur bandishon aur rahon ko chhorke, a. 1. apne dil ki bunyad ko shariat i Ildhi par dalta hai, a. 2 . Tab latif aur dilpazir misal ke taur par us amn o salamati aur khushhalat ka bayan karta, jis men sadiq apni sari rawishon men rahta hai, a. 3. aur muqabale men is ke, us halakat ka zikr karta, jo shararat ka lazim o mahum hamrah hota hai, a. 4. Sadiq mu- barak hai, sharir malaim ; in baton se, jo abad tak sachchi aur qaim rahengi, musannif iatiqad rakhta, ki jo waqiatin ke barkhilaf zahir men hoti hain, Khuda unhey utha lega ; yane, ki Khuda apni adalat se shariron ko, Jin ki adawat ke bais se sadiq is dunya men dukh utha- newale hain, akhirko tor gira dega, aur apni kalisiya ko, jis men cha- hiye ki sirf sadiq shamil howen, shariron ki amezish se azad karega ; kyiinki jaba.>3,4men hkha hai, ki Khuda sadiqon ki khass rakh- w^h karta, aur is liye unhen bemadad chhor na sakta, aur halakat shariron ki qismat hai, to zarur wuh unhen apni qismat dega, ^, 5,6. Is Zabiir ke tin qita jin ke ek ek men do do ayaten hain. Is Zabur ki khassiyatefi do, yane nasihat ki, aur tasalli ki khassi- yatenhain. Zabiir se is taur se nasihat vciAtx : chunanchi najat sadaqat ki aur haUkat shar?irat ki hamrah hai, chahiye ki koshish karen, taki us ki pairaui aur is ko radd karen. Tamam jahan ke khass o amm men T 230 ZAB17R 1. ek pursish o istifham hai nekbakhti ke haqq men, aur ru i zamin par koi insan nahin hai, jo na chahta ki nekbakht o khiishhal rahe, aur bad- nasibi se hasratzada na howe. Par is Zabur ka musannif, jo asrnan se hamen pukarta, gira detti aur aibdar thaharata us sab ko nekbakhti ki b^bat men, jise insani khiyalataur tasauwur^t atkal ya daryaft kar sakti hairj, aur sala-noati ka ek hi mahz durust bayan deta, jis se ahl i dunya bilkull nawaqif bote hain, yane, ki muharak hai wuh, aur suthri hai qismat us ki, jo Allah ki shari'at ka ashiq hai, aur us meQ. shauq-zauq rakhta. Yih bayan to mukhta.sar hai, lekin filhaqiqat aisa ki jab sarehiss o fahm ke barkhilaf hai, khususan baraks idrak i aliman o fazilan i dunya. Matlab, musannif puchhta, * Turn age ko kaun si mashwarat karoge r Kahe ko turn befaida ashya ki pairaui karne se baz na aoge r Yihi ek nirala beshqimati moti hai, jo koi use basil kare, yane, ki Allah ki shariat men masrur rahe, aur apne tainbadkaron se alag rakhe, so hi iqbalmand rahega. Lekin jo ki is moti se mahrum rahe, bawujude ki nihayat mihnat o mashaqqat ke sath nih i najat ko dhundhe, tis par bhi hargiz use na pakrega.' Phir, is Zabur se hamen nasihat milti, khass karke ])ichhle qita se zahir hoti hai : sadiq Khuda ke fazl par mazbiit bharosa rakhen, aur yaqin lawen, ki sare hadise, jo zahir men is bharose ke barkhilaf hain, nibarenge, jate rahenge aur akhir honge, ki Khuda ki adalat utha legi aur nest karegi sare thokaroij ko, jinhen shariron ki dunyawi khurrami o farhat deti, jis farhat ke bais se un ke liye ziyada dyanda afat o bala taiyar ho jati hain. Jis tarah ki yih Zabur Wasiqa i Qadim ke waqt sachcha tha, waisa ab Wasiqa i Jad'd ke zamane men haqq rahta hai, Hamesha sach hai, ki gunah halakat ki rah hai, aur najat o khushhali sadaqat ka la/im o malzum hararah hotd hai. Dunya men to bahut waqiat hain, jo zahir men is qaul ke barkhilaf hain; magar yad kiya chahiye, ki aisa sadiq shakhs, jis ka bayan yahan hai, yane, jis ka behadd shauq- zauq Allah ki shariat men hai, aur jis ka din-khiyal aur rat-khwab, ya jis ki tasauwurat shab o roz us men hai, sare bani Adam ke darmi- yan nahin milta. Balki jad najat sadaqat se lazira taur par muttasil hai, tis par is Zabiir ka wada kisi admi ko lashart nibah nahin ho sakta. Alawa, jab ki dil ki batini garaz sirf sadaqat ki taraf lagti, tau bhi kamzoriaa aur gunah aise bakasrat hain, ki tarah tarah ke ranj aur ^fateij hamen zuriir hain, na faqat azab i mukafat aur tambihke taur, par siwa taki din ki rah par taraqqi karne ke wasile howen. Ye hadise to is masla ka muqabala nahin karte, lekin mazbut aur mustahkam karte hain. Har admi jitna wuh sadiq hni, apni sadaqat ke andaze aur miqdar ke mutabiq har ek amal men kamyab aur bakhtyar hoga ; par hamari sadaqat kamil ya beaib nahin hai, is liye wada ki tari barakaten hamen nahin milti hain. Har waqt wuh tasalh ki bat sachchi rahti. " Sari chizen un ki bhalai ke liye, jo Khu- da ke muhibb haiij, milke kam men mashgul hain." Jo insan ki kharabi se, aur najat basil karne ki sachchi tadbir, yane, Masih ke salib se nawaqif rahte, unhin se is Zabiir ka ra/. i L.tif makhfi rahta hai. Qiyas un ka yih hai, ki insan ka dil ap se neki ki taraf lagta. par bahiri ahwal aur dunyawi ilaqe ke biiis se ^dmi gunah ke jal aur ZABITR 1. 1. 231 phande men phans jate hain. Lekin Kalam Ullah aur bar imandar ke tajribe se sabit hota bai, ki bani A'datn ka dil ap bittaba kbarab aur gunah se aluda bai, aur Kbuda Taala jahan ki Khaliq, Sambhalne- wala, aur Hakim, " bar ek ko us ke kamoii ke muwafiq mukafat de- wega ; unhen, jo neki ki rab men paedar boke majd, aur izzat, aur ba- qa ke taUb bain, bayat i abadi dega : par un ke bye, jo fasadi, aur rasti ke mukbabf, aur narasti ke tabi bain, gassa aur gazab bogd. Ki bar nafs i basbar ko, jo bura karta bai, siyasat aura'/ib boga ; aur bar sbakbs ko, jo bbaUi karta bai. buzurgi, aur izzat, aur aram miie- ga: is bye ki Khuda kuchb zahirbhi nabin bai." So jab ki bam mu- sibatzade ya dukb utbanewale boweu, aur is Zabur men parbte, a. 3- '• Wub us darakbt ki manind bogii, jo nabron ke pani ke kanare par lagaya jawe, aur apne waqt par mewe lawe, jis ke patte murjbate na- hiij, aur apne bar ek kam men kamyab boga," na karkurawen ya Ta- ala-]lab ki rast bukumat ka inkar karen, raagar a. 1,2 par libaz i gaur karke taftisb karen, kya bam us kamil sadiq admi ki manmd bain, jis ka bayau wabin bai ? aur apne aibon se agah bokar " yih kabke apni cbhati piten, ki' Ai Kbuda, mujb gunabgar par rabim bo," aur age sargarmi se Kosbisb karen, ki bamare dil ki garaz o murad Kbuda ki sbariat kemutabiq bowe, aur bilkuU us sadiq admi ki ma- nind banen. Besbakk wub, jo aisa karta, Kbuda ki najat ko dekbega, apne asmani Bap ki niamat o madad se pbulte pbalte darakbt ki ma- nind boga, us ko zindagani ki rab zahir hogi, jis par wub taraqqi kar- ta rabega ; Allab ke buzur kbusbion se ser boga, aur us ke dabne batb abad tak aisb o ishrat-afaza cbakbega, balki asuda rabega. Yib Zabur i auwal sare Zabur ka mukbtasar dibaja sa jan parta bai. Sbayad agle zamaruin men tamam kitab ki pesbani par dibaja ke taur par tbJi, kyunid Am. 13 : 33 wub, jis ko bam ab dusra zabur kabte bain, pabla kablata bai, aur kai qadim naqlon men yih pabia Zabur misl dibaja ki milta bai, ebunancbi baze Masibi mufassir qiyas karte, ki Zabur ke jama karnewale aur muallifne gaur karke, ki sare Zabur ka kbulasa is pable men mundarj bai, u?e kitab ki pesbani par idkbal ke taur par rakba. Zabir bota bai, ki yib pabla Zabur tamam kitab ka ikbtisar bai, kyunki sare Zabur aur sare nawisbta i Ilahi ki garaz yib bai, ki Nekon ke bye najat, shariron ke liye balakat, muqarrar bui bai. 1 . Mubarak wuh ctdmi, Jo shariron ki mashwarat par naliin chaltd, aur khatdkdron ki rah par khard nahin rahtd, aur thatthd karnewdlon ki baithak par nahin haithtd. Sare admi nekbakbti aur kbusbbali ke talib bain, lekin bagair az Kbuda kl barakat ke sab koi kbwar, tabab, aur sbikastahal bain. Ta- mam dunya men aisi kharabi pbail gal bai, ki aksar admion se nek- bakbti ki rab gaib rabti. Is bye nabi is rab ko batata, pabla, bis-salb, dusra, bis-sabut. Insan bittaba bedini ki taraf mail bota bai, aur ja- han ki chal nafarmanbardar boti bai. So zarur ki wuh, jo mubarak bone chahta, dunya ki badi se, jo cbaron taraf nazar men at! bai, par- bez kare, aur us se bilkul baz awe ; zarur wub shariron ke dasturon ko chhor dewe, taki bhar maqdur AUab ki rah par chale. Jis tarah, I 232 ZABITR 1 : 2. das ahlcam men Allah farmata, Jiji kharab fialon ki taraf tera kharab dil mail bota hai, un se tu parhez kar, waisa hi nab( yahan kaht^, Mubarak hai wuh, jo bad khiyal o fial se bilkull baz ata hai. Mash- warat ke mane is maqam men na sirf salah, balki tadbfr, handish hai. Kist ki maslumrat par chalnd yih hai, us ki tadbiron ya bandishoo par chalna, ya un ke mutabiq kam kaj karna. Wuh, jo gunahgaron ki mashwarat par chalta, na sirf un ki pairaui karta, balki ap apne dil men un ki khiyalat aur tadbiren qabul karta, apne dil se bun bandish- en karta, wuh khud gunahgar hota hai. Us ki aur un ki 'zat ek hi hai. Yih to insan ki asli zat hai, par mubarak wuh admi, jo is se mutanaffirhokar Rub i Quds ki niamat se Khuda-zad bana hai. Wuh, jo gunahgaron ki mashwarat par chalta, khatukdron ki rah par bhi khard rahtdhai, yane, tip gunahgar aur khatakar hai. Us ka dil badl ki ta- raf lagta ; na faqat auroa ke bahkane se wuh gunah karta, par usi ka dil gunah se aliida hokar burai ki taraf mail hota hai. Aisa kharab shakhs bhi thatthd karnewdlon ki haithak par baithtd ; wuhi Allah, aur aqibat, aur sari dindari se thatthebazi karta, Khudd se kuchh khauf ya mahabbat nahin rakhta, lekin ahmaq bankar apne dil men kahta, Khuda nahin. Aksar bani A'dam yiin hi berah aur bigar gae, ruswa ho gae, aur apne Kamon se ghinaune bote hain. Jo kisi shahr ke ba- zar men jaen, kitne bedm aur thatthebaz dekhenge, jo josh men hain, batil khiyal aur Khuda ka samhn^ karte, aur Masih ke muqabil raan- siiba bandhte hain, Afsos ki is mulk men itne bakasrat log apne dilon men buri tadbiren aur bandishen banakar, ya qabiil karke un par amal karte hain, bad rahoij par khare bote, aur unhen pasand karte hain, aur rah i najat se istihza aur ibanat Karte hain. Is mulk ke bar ek bazar men is qadr ke thattha karnewale haio, ki Masih aur Islam i Masihi ko haqir jante, Kalam Ullah, aur Khuda ki shariat, adalat, aur Khuda ki sari sifat par haijste, aur thatthe marte hain. Jab koi waiz aqibat ki babat unhen talira ya nasihat deta, we, agle Yahudlon ki manind, kahte, " Wuh jaldi kare, aur phurti se apna kam kare, ki ham dekhen, nazdik ho, aur a pahunche, taki ham use janen," Yas. 5 ; 19; ya kahte hain, " Allah ka kalam kahan hai.'' wuh abhi awe," Yar. 17 : 15. Lekin un ke haqq men ek qadim peshkhaban' puri ho gai, yane, " Akhiri zamane meu mazhaka karnewale zahir honge, jo nafs ki pairaui karenge, aur kahenge, ki Us ke ane ka kya wada ho gaya .?" 2 Pat. 3 : 3.4. Ab nabi kahta, Mubarak, kya mubarak! wuh admi, jo bar tarah ki aisi buri chiil ko chhor deta, jis ke dil ki garaz bilkull alag rahti, jis ke kam aur kalam dunya ki chal se juda rahte hain, jis ke dil ki chah, hath aur panw ki chal, aur munh ki bat- CQ mubaddal aur pak ho gai hain. 2. Balki Yahoivdh ki shariat men us ki ishrat hai, aur din rdt vs ki shariat meri soch kartd hai, Shariron ki sharakat ko chhorke s^diq admi Yahowah aur us ki shariat ke sath suhbat rakhta hai. Shariat ki mani is jagah mea Tauret hai, kyiinki Daiid ke waqt men faqat Miisa ki panch kitabeQ aur siwa tin char likhi gain thin. Lekin ye baten tamam Ilahi na- wishtorj ke muwafiq haio. Khuda k^ har ek banda Kalam Ullah meo ZABITR 1 : 2. 233 aish ishq rakhta hai, aur na sirf use parhta, balki aisa sochta, ki ka- 1am ki tasir dil merj rahti. Chunanchi Miisa ne ban! Israil ko farma- va : " Aur ye baten. jo aj ke din main tujhe farmata hun, tere dil men rahen. Aur tu ye bateri taqaiyud se apne larkon ko sikhla, aur tii ap- ne ghar men baithe, aur rah chalte, aur sote, aur jagte unherj wird kar," Istisna 6 : 6, 7. Allah ke firishte ne bhi Yashii ko farmaya : " Is sliari'at ki kitab ka zikr tere munh se chhut na jawe, baki tii rat din us ki tilawat kiya kar, taki tu us sab par, jo us men likhd hai, dhiyan rakhke amal kare ; tab tu apni rah men kamyab aur mudabbir hogi," Yas. 1 : 8. Phir, hani Israil ke badshah ke liye yun hukm hai: " Wuh us ke sath raha kare, aur jab jie use parha kare, taki wuh Yahowah apne Khuda se darna sikhe, aur us Tauret ki sab bat- OQ ki muhafazat kare, aur in huquq ko amal men la we,'' Istisna 17 : 19. Sadiq admf, jis ka yahan ziitr hai, na sirf parhta aur Allah ka nam leta, balki tamam kalam Ivo amal "men lata. Kalam us ke dil men mahfiiz rahta, us ke dil ki takhti par likha gaya, aur us ke man se wuh mil jata hai. Us ki danist mea Kalam UUah *' sone se, balki bahut kundan se beshqimat hai, aur shahd aur us ke chhatte ke tapaknewale se shirintar hai." Zabiir \b : 10. Us ke sare andeshe aur dil ki khwahishen sharlat i ilahi ke as pas hain, shab o roz wuh us ko manta aur us men masriir rahta. Wuh parhta aur sochta, taki rakhe aur kare. Wuh shariat mea ishrat rakhta, na is live ki us ko manne se ajr hai, ya us ke udul karne se azab hai, par is liye ki wuh pak, durust, achchha hai. Sha- riat ke shauq ke bais se sadiq admi ke dil men aisi khurrami hai, ki sari dunya se yd az hakiman i dunya nahin mil sakti, jise tamam jahan rok nahin sakta, jo 'garibi, pastliali, tanghali, bimari, shikanja, ya mu- sibat, ya qaht, ya waswas, ya maut ke waqt mea mazbut aur qaim, balki afza rahegi. Yihi sachchi dindari hai. Is men aur din i Mahammad, ya hJrahmanon ke mantar jantar, ya Hinduon ke maton men itna farq ki asman aur patal men hai. Har waqt, har ek kam men, Khuda ka banda, jo khata ya pita, ya khetibari, ya naukari, ya kharid o farokht, ya jo kuchh karta howe, sab shariat i ilahi ke muta- biq karta, aur hamesha us men masbgiil rahta. Gaur kiya chahiye ki na hedili ya kashidagi se sadiq admi sadaqat karta, lekin dil o jan se, farmanbardari men us Ki kulli khushl hai, — Yahowah ki sharfat men its ki ishrat hai, us Ki marzi Khuda ki marzi ke mutabiq hoti hai, Dekha chahiye bhi, ki sachchi dindari Kalam- ullah ke mutabiq hai, yane Tauret, nabion ke nawishte, Zabiir aur Injil, na Quran va Puran ya Bed ya Upa-bed, ya Bedang ya Upang, ya kisi insani bandish ke mu- tabiq hai. IJs sachche kalam ke muwafiq Allah ki khidmat kiya chahiye, na jhiithe paigambaroa ya guriion ki khushi par. Pas, malum hota, kijo Khuda ke talib aur asliiq bain, jhuthi kitabon aur rahnumaion ko chhorke sirf Ilahi uawishton ki pairaui karte, aur un men masnir o mahzuz rahte hain. Jo ki pak nawishton men masriir nahnj rahta, aur shab o roz un men soch nahin karta, so Khuda ki kahsiya, yane, us ki badshahat men shamil hone ke laiq nahin hota hai. Sach ki ru i zamin par koi aisa kamil shakhs nahin, jis ka bayan yahan hai; kyunki gunah ke bais se sab koi natyqat ho gae, aur har ek insau aib- Tt 234 ZAB17R 1:3. dar rahti hai. Taubhi jab Ruh i Quds se koi insan pherke paida hota, aur us ke dil ki tabdil ho ]ati, tab wuh Allah ki shariat meg kuchh kuchh, balki bahut magan rahta, agarchi beaib na howe, aur wuh ha- mesha koshish o mashaqqat karta, ki bilkull shariat i Ilahi par chal chalan kqre, Tajrihe se us ko khub maliim hota hai, ki Pulus hawarj ki b^ton ke kya mane haiij, jab kahta : " Main apni insaniyat i manawi men Khuda ki shariat se razi hun ; par dusri shariat ko apne band band men dekhta hun, jis ko meri khirad ki shar'at se jang hai ; aur main gunah ki shariat ka, jo mere band band men hai. asir hun." Rum. 7 : 22, 23. Ab sabit hota hai, ki Yahowah ki shariat men ish- rat rakhna sahl nahin, balki dushwar kam hai, aur begair az Khuda ki madad ke koi insan yih kam nahin kar sakta. Wuh jo sar i nau paida nahia hua hai, agarchi alim, ya danyawi fazil shakhs howe, aur andak miqdar tak shariat ki pakizagi aur durusti dekhe, -bar chand us par chalne aur us men mahziiz rahne ke bye kamqadr aur kamtaqat hai. Wuh apne badan k{ adaton se kushti kar nahin sakta, yahan tak ki Yahowah ki shnriat men ishrat rakhe, kyunki is riihani larai aur jang men Riih i Quds ki kuriiak zarilr hai. Jis ki kamil ishrat Allah ki shariat men hai, wuhi kamil shakhs hai, us ke dil men se badi ki jar ukhari gai; kvunki jitni badi, shariat se itni karahiyat hai, aur us ki chah aur chal bar eK bat men durust aur pak hain. Par koi aisa shakhs dunya men nahin hai ; so taajjub nahin, ki koi shakhs na milta, jo hamesha kamyab aur iqbalmand rahta. Faqat ek hi beaib, begunab admi kabhi dunya men tha, yane f sa Masih ; aur agarchi wuh is barakat i mazkur ka mustahiqq tha. tad bhi us ne sari dunyawi barkaton ko nachiz jana, taki salib ka mutahammil howe. Pas, ag&rchi bani Adam Ke darmiyan koi beaib admi nahin hai, tau bhi bar nek shakhs ki ish- rat shariat i Ilahi men hai, aur " us ke liye yih shariat hazaron ashra- fion aur rupayoo se bihtar hai." Khuda ke " labon ke sukhan ke sabab wuh apne tairj, halak karnewalj rahon se nigah rakhta," Zab. 17 : 4. Yih sukhan sada us ke dil men mahfuz rahta, jab " sharir log batil khiyal kaite bain," 2 : 1. wuh Yahowah ki shariat men sock kartd hai, rat ko apne bistar par shariat ka khiyal karne se wuh khush hota, aur din ko jabki bahar bhitar aya jaya karta hai, Khuda ka kalam us ke dil ka biita aur us ki chal ka qaniin hai. Wuh na sirf Allah aur Parameshwar ka nam bak bak karta riyakaron ke taur par, lekin »s ka dil kalam par aur Allah ki taraf lagta. Jab ki so rahta, us ka dil shariat ke mutabiq durust rahta ; jab jag uthta, tab bhi sukhan i Ilahi ko aziz janta hai. Kabhi yih sukhan us ki ankhon se ojhal na hota, balki us ke dil ki chauk baton aur darwazon par likha rahta ; rat ko us ki jan Khuda ka shauq rakhti, wuh apne oil se bar sahar Khu- da ki talash karta hai. Daud nabi sa wuh kahta, " Ah ! main teri shariat se kaisi mahabbat rakhta bun ; mera tafakkur sare din wuhi hai," Zab. 119 : 97. 3. Aur wuh us darakht Jet mdnind hat, jo nahron ke pdni ke kandre par lag dydj dive, aur apne waqt par mewe Idwe, jis ke patte murjhdte aahin, aur wuh apne har ek kdm men kdmydb hogd. Sadiq mubarak hai. Musannif ne pahli ayat men kahd, Mubarak ZABITR 1: 3. 235 hai wuJi ddmf, wg,. Is ayat men batata, U nek admi kaisd mubarak hai. Allah ki taraf se us par beshuraar barakaten nazil hoti hain. Musannif hasin aar fasih misal ki madad se sadiq admi ki khushhali bayan karta hai. Us ki khushi o salamati ek dam Ki nahm, balki qaim aur atal rahegi. Shaf ir kabhi kabhi bahut shandar hain, jo ap ko us hare darakht ki manind, jo apne khet men uge, phailate hai;j ; par kate jate, guzar jate, goya the hi nahin. We to us sarfaraz darakht ki manind hain, jo ki agarchi apni ban ban dalioo ko charoa taraf phai- lawe, tis par zamin men us ki kuchh jar nahin ; ya jo jar howe, tad bhi SLiiihe registan men rahta. Jiasabab is ke we tar o taza rah nahin sakte, balki un ki shaukat guzar jati, we hi fami ho jate, aur un ka nam o nishan nest ho jaega. Par sadiq admi phulte phalte darakht ki manind hai, jis ki jar serab khet men, balki bahte pani ke kanare par lagti hai, jo mausim i mewa men mewadlr hota hni. Barakat i Ilahi ke bais se wuh aisa mubarak hai, asl^e wuh to jangli darakht th;-, aur faqat ag ke laiq, par Khuda l^e hath ne use aisi khushhalat rneii lagaya. Wuh anguristan, jis men sare sadiq admi lagae jate hairj, Khuda ki kalisiya, ya badshahat hai, aur buzurg Bagban ke fazl se, na ba sabab i liyaqat apni, we us men shamil bote hain. " We, jo Yahowah ke ghar men lagae gae hain, hamare Khuda ke diyar meu phulenge," Zab. 92 : 13. " Un ki dalian phaiiengi, un ka jamai zaitiin ki manind, aur un ki khushbu Lubnan kl si hogi," Husia 14 : 6. Un ke phalon se malum hoga, ki we Khuda ke takistan men lagae gae hain, kyiinki kanton se angur, ya bhatkataiyon se anjir nahin milte hain, par bar ek achchha darakht achchha phal lata hai. Misl is ayat ki, Yar. 17:8 men hkha hai, ki " Mubarak hai wuh ad- mi, jo Yahowah pa-r bharosa rakhta hai, aur jis ki ummedgah Yaho- wah hai : kyunki wuh us darakht ki manind hoga, jo panion ke kanare par lagaya jata, aur dhara ke pas apni jar phailata, aur garmi ane se bekhabar rahta, balki us ka patta hara hoga ; aur khushk- saii men bekhatra hoga, aur phal lane se baz na aega." Yiin sabit hota hai, ki Khuda ki barakat ke phal kaise aql-arasta, khirad-afroz, dil-farcz, aur bilkull pasand ke laiq hain. " Sadiq khurme ke da- rakht ki manind lahlahaega, wuh Lubnan ke saro ki tarah sabz hoga," Zab. 92 : 12. Sadiq shakhs apne waqt men mewe lata; yane, bar waqt us ki neki o Khudatarsi lahlahati aur sabz rahti ; us ke bar ek kam se maliim hota hai, ki Khuda se khauf aur mahabbat rakhta, aur usi mubarak umraed ke, aur apne buzurg Khuda, yane apne bacha- newale I'sa Masih ke zuhur i jalal ka muntazir rahta. Apne asraani Bap ki niamat i pinhan, aur raz i latif se nek admi bar roz abpash banta, aur taza rahta hai ; sari chizen us ki bhalai ke liye milke kam men mashgul hain. Wuh barhta, t--iraqqi karta, aur apne Bap ke aba- di tahistan men lagaya jane ke liye taiyar hota chala jata hai. Sadaqat ke phalon se, jo Tsa Masih ke sabab se hain, wuh lada rahta, taki Khu- da ki madh aur hamd kijawe. Ye phal jo hain, so mahabbat, aur su- rur,aur aram,aur sabr, aur malayamat.aur khushkhoi, aur iman,aur faro- tani, aur parhez hain. Jis ke dil men ye hain, so hasad, ya nazebal, yd badgumani nahin karta ; kinawar, yc\ lafzan, ya magrur, ya apne nafa ka tahb, ya khud-garaz, khud-bin, khud-numa, khud-sar, khud- 236 ZABITR 1:4. san^, ^ihud-pasand, ya l^liud-parast nahiQ hota ; tund-kho, tund- raizaj, ya tund-waza nahin, baduari se khush nahin, balki rasti se khush hai. Kam men wuh susti na karta. ruh se chalak hota, ^hu- dawand ki bandagi men rahta ; ummed men shadmdn, bala men sabir, dua men paedar, aur sare adiniOQ ka khair-andesh aur khair- khwah hai. Isi tarah siidiq rpne waqt men mewe lata, us ke in Kamon se sabit hota, ki us ki neki lahlahati hai, ki us ke patte na murjhate aur us ke phiil nakumhlate hain. Aur wuh cqme har ek kdm men kumydb hogd. Yane, wuh sadiq admi, jo heaib hai, har waqt, har eK kam men bakhtyar aur iqbahnand rahega. Khudii us ke sath hai, is waste wuh sahib i iqbal hai. Jab koi shakhs nakamyab yd hasratzada howe, wuh apne tain parakhe, aur dil men pursish kare, * Kya main wuh kamil adrai bun, jis ka bayan pahli aur dusri ayaton men hai, jis ki taniam ishrat Allah ki sharjat men hai r' aur apne gunahon se waoif hokar kamal farotani aur ajizi se takht i fazl ke pas jake Masih ke wasile se gunahon ki' magfirat mange. Sadiq admi ke kam sadaqat ke mutabiq hain, aur marzi i Ilahi ke muwafiq, is live wuh un men kamyab hogd. Wuh apne tamam matlab ko mukam- mal karega. 4. Sharfr to aise nahin, balki bhuse Id mdnind hain, jise liawd lira lejdti hai. Khuda ki taraf se sharir admi ki qismat yihi hai ; wuh gunah^aron ko jine nahin deta. We tamam ho jaenge, aur hamesha ke liye un ka zikr mit jaega. Gunahgar patal men d^le jaenge; aur sari qaum- en, jo Khuda ko faramosh karti hain ; we apne hathon Ke kam ke phande men phans jaenge. Bad! sharir ko halak karegi, ek an ki an men sharir na hoga, agarchi tu gaur karke us ka makam dhundhe, wuh maujud na hoga, kyunki khatakar sab ke sab halak ho jaenge, dhuan ki manind jate rahenge, aur un ka anjam nesti hoga. Dehho, sadiqon aur shariron ke anjara men kya tafawat hai ! sadiq abad tak mubarak, aur sharir abad tak malaun rahega. " Agarchi gunahgar sau bar burai kare, aur umr daraz howe, tad bhi main janta hun, ki un ka bhala hoga, jo Khudatars hain, aur us ke huzur darte hain. Lekin gunahgar ka bhala kahin na hogd, aur saya ki manind wuh apne dinon ko na barhawega, is liye ki wuh Khuda ke age nahin darta tha." Waiz 8 : 12, 13. Sadiqon ki qismat suthri hai, lekin shariron ka hissa anewala gazab hoga. Sadiq apne har ek kam men kamyab hoga, par sharir to aise nahin. Yunani, Rumi, aur Arabi tarjumorj men yih talafFuz bazor do bara ata hai, sharir to aise nahin, aise nahtn, Arabi t.j'jlJ^ ^wv^xl ^^^xiUj|<.^iIc^/ ^i.^.^^ Un ke ghamand ki baten, gustakhi aur takabbur, aur taish aur jhuthi shekhian nest ho jaengi. Sadiq abadi bunyad par qaim rahte hain, par shariron ki kuchh jar nahin, is liye we to bhuse ki mdnind \\^\n,jise hawd urd lejdti hai. " Un ka pahlawan san ho jaega, aur us ka kam sharara, aur we donoQ baham jal jaenge, aur koi un ki ag na bujha- wega." Yas. 1 : 20. We to us jangli pazhmurde per ki manind honge, jo bhalai ane se bekhabar hai, aur w^e bayaban ki tapishnak ZABITR 1. 5. 237 jagahon men sukiinat kareng-e, aisi khan zamin meQ jis men, koi bas- newdla nahin hai." Yar. 17: 6. Agarchi ab we dunyawi mal o aish se ^suda howen, un par wawaila ! Kyunki is jahan me^j we apDi tasalli pa chukte hain. Jahan i ayanda men we ruswa aur khajil honge ; " jaisi bhiisi hawa ke ag-e hoti hai, waisa hi we honge, aur Ya- howah ka firishta unhen hankega." Zab. 35: 5. Un par nagahani tabahj paregi, jab ki sadiqon ka ji Allah se khushwaqt rahega. " Khuda unhen dantega, aur we diir bhag jaenge, aur us kiire ki tarah, jo andhi se urta phire, ya us patte ki tarah jo bagiile men ghume, mare mare phirenge." Yas. 17: 13. Khuda gehim, yane sadiqoij ko, gole men jama karega, par bhuse, yane shariron ko us ag se, jo hargiz nahio bujhti jalawega. " We kitni bar bad ki manind bar- bdd bote hain, aur bhus ki manind bawandar se urae jate haio." Aiyub 21:18. Ai parhnewale ! jab ki tii aisi bat parhta, apne tai'o parakho, khabardar ! aisa] na howe, ki tu Kbuda ke khaliyan par se bazor i girdbad i Ilahi uraya jawe. Har nek admi Khuda ki aisi dara- ni baton se khauf rakhta, aur ziyada sargarmi se koshish karta, ki sadiqon ki suthri mirds men hissa pawe. 5. Is waste shartr addlat men, aur khatdkdr sadiqon lc( jamdat men khare na rahenge. Yih ayat 3 aur 4 ayaton se yun nisbat rakhti hai. Un men yih am marqum hai, ki sadiq hamesha mubarak, aur apne har ek kam men kdmyab hoga ; sharir har waqt malaun, aur bhuse ki manind hanka jaega. Is ayat men likha hai, ki us ain ke mutabiq har ek shakhs apna hissa paweg4 ; yane halanki sadiqon ke liye najat aur shariroQ ke liye halikat muqarrar hui hai, zurur Khuda ki adalat inhen gira degi, aur unhea apniwajib miras men qaim karegi. Agar- chi Khuda ka adl har waqt insan ke dekhne men nahiij ata, tau bhl us ki adalat i mukafat harek shakhs ke liye apna pura aur munasib k^m karegi. Yahio har tarah ki adalat i azab ka ishara hai, khwah is jahan men, khwah jahan i ayanda men howe. Jahan i hai men Khu- da kabhi kabhi tarah ba tarah apni adalat bani A'dam par zahir karta hai, bawujiide ki us ka insaf ab bilkull dekh nahin parta ; lekin aqibat men adl i ilahi sare admion'par bakhubi ashkara hoga. Tab sabhon ko malum hoga, ki Khuda insaf karnewala hai. " Khuda har ek lial ko adalat men lawega, aur har ek makhfi kam ko, kya bhala kya bura." Waiz 12 : 14. Aksar sharir admi to shekhi aur istihza karte, aur kahte, ki Insaf ke ane ka kya wada ho gaya r Jis tarah ki chor y^ rahzan nale ya jangal men chhipke ummedwar hain, ki hakim hameij na pakrawega, waise hi gunahgar adalat i Ilahi se makhfi hone ke khi- yalat i la-tail karte hain. Par nek o badon ki amezish i hai adalat men na rahegi. Jis waqt ki Khuda insaf karne ke liye khara hoga, us ki kalisiya badkaron se pak ho jaegi. Tab har shakhs, jaisa wuh hai, waisahi zahir hoga ; sadiqon ki sadaqat aur shariron ki shararat ige ko chhip na rahegi, balki alam i ulvvi aur alara i sufli ko ashkara hogi. " Khuda ne ek din muqarrar kiya hai, ki ek mard ki wasatat se, jise us ne muaiyan kiya hai, alam ki sachchi adalat karega." Yih mard to ^hudawand Tsa Masih hai, jis ek hi shaikhs men uluhiyat aur S38 ZABITR 1. 5. insaniyat hain ;" kyunki ham sab ko zarur hai, ki Masi'h ki masnad i adalat ke age hazir howen, taki har ek muw^fiq us ke, jo us ne kiya, kya bhala kya bura, apne badan ke kie ko pae." 2 Kar. 5 : 10. •• Sab qaumen us ke age jama ki j^engi, aur wuh un ko ek dusre se jiida karega, jaisa cbarwaha bheron ko bakri'on se juda karta hai. Tab wuh un se, jo baea haiij, farmawega, ki Dur ho, ai malaiino ; us abadi ag men jao, jo Shaitan aur us Ke firishton ke waste taiyar ki gai hai. Aur ye azab i abadi men jaenge, par sadiq hayat i abadi men," Mati 25 : 32,41,46. Khatcikdr sddiqon Id jamdat men khare na rahenge ; garaz we, jin ke dil Khuda se bei'ah ho gae. aur jo batin raerj us ki badshahat se kharij haiii, Khuda ki last adalat se haqiqat men us men se kate aur hanke jaenge. Riyakaron ki riyakari aur badkaron ki badkari abad tak makhfi na rahegi,par zahir hogi,aur un ke karnewale mardiid honge. Faqat thori muddat tak chun hai hai, Khuda ki kalisya men nek o bad baham rahenge. Khuda ka irada hai, ki apni adalat se sadiqorj ko shariron ki amezish se saf o tahir kare, aur yihi iftiraq aur taharat kh^ss taur par aqibat men aur us muqarrar kie hue azim roz i adalat men hogi. Khuda ka irada hai, ki us ki kalisiya pak howe, us ke is irade se sabit hota hai, ki shanr log us ki jamaat men se kharij kie jaenge aur halak honge. Tauret ke kai maqaraon men yih qaul milta shariat i Ilahi ke udul karnewale ke haqq men, "Wuh shakhs apni guroh men se kat jaega." Yih ayat us qaul se ishara, ima o ramz karti. Jo burai karta, so haqiqat men aur bilfial Khuda ki badshahat se kat gay^ hai; aur jab ki Khuda ki adalat za- hir hogi, tab us ki halat bittahqiq mah'rn hogi, tab khatakar sadiqoQ ki jamaat men khare na rahenge. Jo sachchai men kalisiya-wale hain, so hi sadiq hain ; agarchi Kai sharir banam aur zahiran yahau ki bad- shahat i Ilahi mexj shamil hiie hain, taubhi adl i Ilahi ke zuhur ke waqt men kharij kie jaenge, aur Khuda ki asmani kalisiya men dakhil na honge; pahlauthon ki jamaat men, jin ke nam asman par likhe hain, khare na rahenge. Yiin malum hota, ki sadiqon ki jamaat i mazkur is ayat ki Khuda ke qadim ahl i ahd the, un ki khass taswir ke mut^- biq, yane we, jo sachche bemakr Israili the ; chiinanchi bani Israil aur maqamoQ men sddiq kahlate hain, dekho Ginti 16: 3, 23 : 10. Zab. Ill: 1, aur Khuda ne unhen farmaya, " Turn pak bano, ki main pak hiin." Yasaiyah nabi ne peshkhabari di, ki is pak taswir ke mutabiq ahl i ahd sadiq ho jaenge, " Aur tere sab farzand Yahowah se muallam honge, aur tere farzandon ki salamati kamil hogi." 54 : 13. So is ayat ka yih V^iz jamdat I?rail ki jamaat se alaqa o munasa- bat rakhta, chunki we sddiqon ki jamdat the. Hiz. 13:9 sab ahl i Israil sddiqon k( jamdat kahlate hain, " Aur mera hath un nabion par, jo dhokha dekhte hain, aur jhuth ke peshgo hain, phailega. We mere lor/on ki jamdat men na raline pawenge, na we Isrdil ke khdnddn ke daftar men likhe jaenge, aur na we Israd ke mulk men pahunchen- ge." Is ayat ke masla ke mutabiq Qurah aur us ke pairau sadiqon ki jamaat men khare na rahe, lekin zamin, jo un ke niche thi, phati, aur " we jamdat ke danniydn se fana ho gae." Ginti 16 : 33. Is ain ke mutabiq Saul aur us ke pairau, agarchi banam kalisiya men the, sddiq- on kt' jamdat men khare na rahe, balki fana ho gae. Aur yun hi Khu- ZABUR 1. 6. 239 d^ ke muqarrar waqt par har ek sharir ya riyakar sadiqoQ ki jamdat se kharij kiya jaega. Khuda ki ankhen sada us ki kalisiya par nigah karti hain, aur us ki pakizagi ke Jiye tajwiz kart( haiij, balanki insan gafil ho^Yen. Khuda ki adalat ke waqt men sharir mardud, aur sadiq maqbul ho jaenge. Sare sadiqon ki sadaqat sirf Khudawand Tsa Masih ki taiaf se ati hai : we to apni bigri hiii asl ke bais se gair sadiq hain, par " wuh hamare badal gunah thahara, taki ham us ke sabab se sadaqat i Ilahi banen.'^ 2 Kar. 5 : 21. 6. Kyiinki Yahowdh sddiqon ki rah pahcMntd hai, par shartron ki rah nest o ndbild hogi. Zabur men rdh ke do mane milte hain ; pahli chalan, tab anjdm, hissa, qismat, hdlat. Yih dusre mane aksariya milte ; dekho Zab. 37 : 5. " Apni rah Yahowah par chhor de," yane, apni qismat, halat, Ya- howah par chhor de." Phir Yas, 40 : 27. s " Ai Yaqub, tu kyun kahta hai, aur ai Israil, tii l\is live bolta hai, ki men rah," yane mera anjam, meri qismat, " Yahowah se poshida hai," wg. Is ayat ke dusre hisse se malum hota hai, ki yahan rdh ke mane chalan nahiQ, lekin mudmala o ahivdl-, " Shartron ki rdh," muamala o ahwal, " nest o ndhud hogi." So pahJe hisse men rah se yihi miirad hai. Tisri aur chauthi ayaton men sadiqon aur shariron ki qismat, muamala o ahw^l ka bayan hai ; sadiq mubarak, sharir malaiin, is waste shar'r adalat men khare na rahenge. Sharir khare na rahenge, kyunki sadiq mubarak, par sharir malaun; yane, Yahowdh sddiqon ki rah pahciianta hai, par shariron ki rah nest o nabud hogi. Is ayat men tisri aur chauthi ayaton ka khulasa marqiim hai, panchwin ayat ke subut ke taur par. Jydn yahan likha h^i, ki shariron ki rdh nest o nabud hogi, tyun aur kahin likha hai, ki un ki iimmed nest o nabud hogi. Dekh Avub 8 : 13; Amsal 10 : 28. Khuda sadiqon ki qismat aur halat, un ka mu- amala o ahwal pahchanta hai, isi liye un ko har tarah ki barakat mi- legi. Us ki ankhen har waqt un par nigah karti, aur un ki rakhwali karti hain. Nekon ki rah khabir i mutlaq, dana o bina, aur haraa- dan Khuda Taala ko malum hai ; so zariir sadiq admi us ki taraf se, jo sadiq- ul-qaul hai, mubarak howen ; Khuda un ke " dukh par nigah kar- ta, aur un ki jan ko sakhtion ke waqt pahchanta," yane, un ki jan ki khabardari karta, Zab. 31:8. "Yahowah achcha liai, aur tangi ke waqt ek panah hai ; wuh apne mutawakkilon ko pahchanta hai, ya- ne, un ki himayat karta hai, Naham. 1 : 7. " Khuda ki bunyad us- tawar hai, aur us par yih muhr hai, ki Khudawand unhea, jo us ke hain, pahchanta hai, 2 Tim. 2 ; 19. Khudawand Tsa Alasih, jis ki taraf se sadilqon ki sadaqat ati hai, apnon ko pahchanta, un i\i rakh- wali, hifa^-at, aur hidciydt karta, aur hamesha unhea har tarah ki ba- rakat deta hai. Us ka qaul yih hai, " Achcha charwaha main hi'in, aur apnian janta hiin, aur apnion sejant jata hun, aur main bheron, yane, sadiqon ke liye, apni jan deta hiin," Yiih. 10: 14, 15. Yaho- wah hamesha sidiqon ki rah pahchanta hai ; un ka anjam bihisht, aur un ka bhala abad tak hoga ; par shariron ka bhala kahin na hoga, bal- ki us ki ummed jati rahegi. In panchwin aur chhathwin ayaton ki pesh^habari tamam alam par qaim hogi, aur dunya ke akhir tak puri 240 ZABUR 1. 6. hoti rahe^j Khud^ sddiqoe ke live wada-wafd hoga aur shariron ko bhi apa^ qarz ada karega. Is Zabur ke akhir men parhnewale ko naslhat ki ek bat detd hun main, ki jab tii Zabur ko parbt^, ya gata, khabardar ki teri garaz pak howe, aur kalam ki tasir tere dil men rahe, taki tu ziyada roshan-r4e o zamir ban jawe, tera iman mazbuti pakre, aur bar h^latmen teri ruh kbush aur mustahkam howe. Yun Zabur ki tamam kitab tere panw ke liye chirag, aur teri rah ki roshni hogi. THE OFFICES OF CHRIST FROM FLAVEL'S FOUNTAIN OF LIFE MASrn KE MANSAB. Rev. J. Warren se tarjuma kiyd gayd. ATHWA'N BA'R. MASi'h Ki' MIYA^^JJI'GARI' Kl' KHASSIYAT. Is liye, ki Khudd eJc hai, aur Khudd aur insdn men ek insdn, yanc Masih Tsdywdsita hai. — 1 Tim. 2 : 5. jABkisi kam ke liye bari der se bahut si taiyari' hoti hai, tab us se wuh kam bara aur azim malum hota hai. Agar koi shakhs sona chandi aur sab asbab, jo Dav:d ne haikal banane ke liye jama ide the, dekhta, to sahaj se malum karta, ki yih ban' imarat hogi. Aur dekho, yahan Khuda ke ek irada ka zikr hai, jo us haikal ke irada se aisa ^zimtar hai, jaisa asman zamin se ; kyiiaki haq'qatan wuh haikal faqat Masih ka ek nishan thi' ; aur us ruhani aur zinda haikal ki, jo wuh banane ko tha, peshkhaban. Us haikal men Khuda ka zuhur tha ; is men Qadir i Alutlaq Allah basta hai. Us haikal ki taiyari men barah baras lage ; is ki taiyari azal se hoti rahi. Aur jaisa dunya ki paidaish se peshtar is ki taiyari hone lagi ; waisa hi jab dunya nest o nabiid ho jaegi, tab bhi sada tak yih hamd o taajjub ka sabab aur shayan hoga. Upar ki sanad se malum hota hai, ki yih jalali kam kya hai; yane, Khuda aur insan ke darmiyan miyanjigari ; aur yahan I'sa miyanji ka l;ayan hai. i. Us ka vzikr us ke kam se hota hai. Wuh ek wasita, ya dar- miyani hai. 2. Us ke zikr men wahdaniyat mazkiir hai. Wuh ek miyanji hai ; aur koi diisra nahin hai. Jaisa ek Khuda hai, waisa hi ek miyanji. 3. Us ke is zikr men us ki ek khassiyat makhsus ki gai hait Insdn kahlata hai. Yih is maqam men is waste hai, ki us ne insaniya. men kafara kiya. Aur is se yih faida bhi hota hai, ki gunahgar use aisa sardar kahin janen, jo hamara hamdard hai, aur hamara ranj janta hai ; taki us ki taraf khinche jawen, aur iman lawen. U 242 MASm KE MANSAB. 4. Wuh apne ndmon se mav,kur bai, vane Masih aur Tsa. Tsd se najat dihinda murad hai ; aur Masih se us kil niyaz bona. Pas, natija yih hai — rsd Masih akeld sachchd miydnji Khudd aur insm men hai. Wuh miyanji' ya darmiyani kahlata liai, Ibr. 9:15, aur 12 : 24. Pas, ab taammul Kama chnhiye, Ki I. Miyanji ka matlab kya hai r II. s lafz se i^ya murad bai, jab Masih ke zikr meo istiamal kiya jata ? III. Kis tarah s^hit hota bai, ki wuhi akela miyaiiji hai ? IV. Kya wuh insan hoke miyanjigari karta hai, aur us mefi Ulu- hiyat shank nabin ? I. Miydnji ke matlah hi hdhat. Asli Yunani lafz k a matlab darmi- ydni, ya bichwai hai ; yane ek, jo do shakbson lete ki shafaat ka shukr karen. Jab Adam ne gunah kiya, tab fauran rahra ka darwaza band ho gaya ; aur agar Masih use na kholta, to hamen aram, bah\i us ki um- raaid bhi na hoti. Abhi rahm us ke tore hue jism ke darwaza se ham gunahgaron tak ata hai, Ibr. 10: 20. Pas, dili raahabbat se us ki yad ki chahiye. Kash ki tum apne Khudawand Tsa ka, apni hai ki tassalli aur bihisht ki ummaid ke liye, nit shukr Karo! 4. Un ka hai Kaisi salamati ka hai, jn aise miyanji par hhorosa rakhte hain ! Khuda razi ho chuka hai. Hameg use razi karna nahin parta hai ; aur jo ham Masih Ke wasde se us ke sath sulh karen, to us men khata nahin ho sakti hai. Aur wuh asman merj iqtidar rakh- ta hai, ki is sulh ko qaim aur abadi kare, Ibr. 9 : 24. 5. Tsa ne hamare liye l^huda ke insaf ki mar sahi ; apne ko hamari sipr kiya ; aur kya ham us ke liye khatra aur baduami qabul na karen ? Chahiye ki ham us ki izzat ke liye bol utheij, aur us ki nisbat men apni izzat nachiz janen, aur apne tain sipar thaharawen, ki us ke nam ka jalal aur us ki badi>hahtt nuqsan na pawen. Hazar admion ke nam, us ke nam ki banisbat, hech hain. Kisi ne us ki izzat ke liye nuqsan qabul na kiya, jis ne nihayat bara ajr na paya. Uu 246 MASrH KE MANSAB. NAWAN BAB. masi'h ki nabuVat ka^ pahla' hissa. K H U D a' K l' M A R Z l' K O Z a' H I R K A R N a'. Khuddwand tumhdrd Khudd tumhdre hhUon men se men n.dnind ek na- hitwnhdre ivdste uthdwcgd : turn sab baton ke, jo wuh turn se kahe, shinawd ho. — Am. 3 : 22. Khuda' Bap aur Bete ne irada i mubarak kiya, ki hamare wiste Masih ki qabil miyanjigari ke vvasile se najat ki rah khol dewe. Ham ne us miyarjjigan ki khassiyat ^lur sifaten sochiij. Ab bayan karna hai, ki Masih kis tarah apiii miyanjigari, apne nabi, aur kahin, aur badshah ke mansabon men, Karta hai. Us ka mansab i nubuwat ya nabuwat ke kam, ke do hisse hain ; ek zdhiri, yane insdn jmr Khudd ki marzi kd sachchd aur pu?'d zuhur karnd; jaisa ki Yi'ih. 17: 6 men likha hai ; — dusra bdtini, yane aql ko raushan kar7id, aur dll ko Rabbdnf marzi o tarbiyat ke dakhl ke wdste kholnd. Yih pahla hissa hamari sanad men hai, ki " Khudawand tum- hara Khuda," wg. Ye Musa ki baten hain, jo Istisna, IS : 15 men likhf gai bain; aur Patthras Hawari ne, beiman Yahudion ko yaqin dilane ke hye, ki Tsa hi akela sachcha Masih hai, apne us waz men unhen mundarj kiya, jo Km. 3 bab men mazkur hai ; aur unhen Masih se mansiib kiya. Us ne Yahiidion ko is tarah se sikhaya, ki I'sa kah'siya ka wuh bara Nabi hai, jis ke kalam ki tahqir karni bahut khatarnak hai. Agarchi wuh kalam past aur miskln shakhson ki marif .t se, jaise ki hawari the, kaha jawe, tau bhi us ki na snnna bara gunah hai. 1. Is sanad men Masih kd, us ke mansab i Nabuwat ki bdbat, baydn hai: " Ek Nabi uthawega," wg. Nabi ka kam Khuda ki marzi zahir karni hai ; aur is ke siwae shariat ki matlab hatkma, aur pesh- l^hahari dena us ke zimme men hai. Uekho, Yiih. 1 : 18. Mati 5: -21, wg. 1 Pat 1 : 11. Ek Nabi Mitsa /i/mamwc?, jo Masih ka pesh-nishan tha. Shayad koi kahega, ki Istisna, 34 : 10 merj hkha hai, ki " Ab tak Bani Israil men Musa ki manind koi nabi qaim nahin hua, jis se Khudawand amhne samhne mulaqat karta ;" aur puchheg^, ki Masih kis kis bat men Musa ki manind hua. Musa Masih ki banisbat aisii hai, jaisa ek sitara siiraj ke muqabale men ; tau bhi kai ek bat men un men muwatiqat hai ; yane, Musa l;lhu(la aur logoii ke darmiyan aya jdya karta tliei, aur Khuda ki marzi unhen sikhai, aur un ki khwahish Khuda ke hu/iir men zahir ki ; kyunki we ^huda hi kl awaz, khauf ke sabab se, nahin sun sakte the, Is. 18: 16. Phir Musa imandar aur wafadar nabi tha, aur bar bat men, balki ahd ke \«hime ki me^h bananemeo, farmanbardar tha, Ibr. 3 : 6, 6. Mu&a ne apni talim ko, muajizon se, jinhen munkiron ke samhne dikhlaya, yahan tak ki we MASrn KE MANSAB. 247 qail hue, sahit kiya. Phir Miisa ne Kliuda ke Isiail ko dunydwi Misr se chhuraya, aur galami ke ghar se nikal laya. In sab batoQ meo Masih us ki manind hai, baki us se ala : wuh durmiyani hai ; wuh maut talak farmanbardar hua ; us ne aise muajize dikhlae, ki jia se apne tain Qadir i mutlaq zahir kiya ; aur imandarou Ko, jo haqiqi Israil hain, Shaitan ki tasallut se, aur gunah ki gulami se, jis ka Misri gulami sirf nishan thi, chhura liya. Phir is men wuh asl, jis se Masih hiia hai, mazkiir hai ; yane wuh, jis se jism ya insaniyat i\l nisbat se Masih hua — " Tumhare bhaioy men se." (Rum. 9 : 5. Ibr. 7 : 14). Mahammadi is sanad ki babat dawa i^arte hain, ki Mahammad ki peshkhabari hai; aur kahte hain, k'\ *' tumhare bhaion mea se" murad hain Arab! log, jo Israllion ke bhai haiy ; lekin I'saion ke Hye kuchh zurur nahin hai, ki is bat ki namuwafiqat zahir karen. Faqat yih kahna chahiye, ki Pe^rhkhabari aur us ki tafsir donoa ek hi tarah se manna chahiye. A:^ar kitab barhaqq hai, ki jis se pcshkhabari ko sach janna ham par farz howe, to usl fee us ki tafsir ko bUi sach janna zurur hai. Agar Mahammadi hamari kitab se ek bat ki babat dahl laweoge, to na chahiye ki ham unhefi. aur baton ko, jo usi hitab men hain, galat thaharane dewen. Agar we kitab iio gaJat thaharawen, to bhala, we us se kuchh madad nahin pa sakte hanj ; aur agar galat nahin thaharawen, to peshkhabari us ki tafsir se alahida na karn4 chahiye. 2. Is sanad men saf hukm hai, ki Turn sab baton ke, jo wuh turn se kahe, shinawa ho. Shinawa hone se tabidar bona murad hai. Yih tabidari siff is hi Nabi ka haqq hai ; aur sabhon ko us ke tabi- dar hona munasib hai ; aur nafaraianbardan par bari dhamkian ki gai haiu. Us ke hukmon ke tabi bona chahiye ; un ki babat hujjat karni nahin. Daryaft Kama lazim hai, ki us ki marzi kya hai, Riim. 12:2; le^in jab us ki marzi mak'im hui, tab hamara ikhtiyar nahin hai, ki us se gafil rahea, ya kisu farz ko, Kitna hi mushkil kyun na ho, tal deweij ; ya kisii gunah ko, kitna hi shirin kyun na ho, kareu. Aur is bat par els bari dhamki yih hai, ki Jo na sunega, maiij us se mutalaba kariinga, Aur jab Khuda gunah Ka mutalaba karega, to us ke huzur kaun khara r A\ saKega.? Natijais Ka yih hai — tsd Masih Khudd se muqarrar kiyii gayd hai, ki kaltsiyd kd bard Nabi aur ustdd howe. Khushkhabari deta hai, Yas. 61:1. Bap ko zahir karta hai, Mat. li.27. Wuh aftab 1 sadaqat hai, Mai. 4 : 2. Yuh. 1 : 9, I. Daryaft karna chahiye. ki Masih ke kalisiyd kd Nabi hone se kaun kaun bdt nisbat raklitihain. 1. Isse malum hota hai, ki insdn asl se Khudd ki bdbat nddin aur andhiydre tnen hain. Jab ki Adam gunah men girftar nahin hua tha, tab wuh Khuda ko pahchanta tha ; lekin ab us ki raushni bujh gai hai, aur msan ruhani baton ko qabul nahin kar sakte, balki unhen nahin jan sakte hain. Fazl, aur Masih ki tah'm, aur Ruh i Pak ki t^sir o tarbiyat zurur hain, ki admi Khuda kajalal dekhefl, aur us ki babat koi wajibi kbiyal karcQ. 148 MASfH KE MANSAB. 2, Is se malum hota hai, ki Masth men haqfqatan Uluhiyat hai ; kyiinki aur koi Khudti l;e bhed nahin bata sukte hain. "' Iklaute Bete Tie, jo Bap ki g-od me i hai, usi ne us Ico zahir kiya," Yuh. 1 : 18. "Tumire aba kaha^ ? aur ambiya, kya vve sada jite hain ?" ZkU, 1 : 5. Par Masih qaim aurab^di aftab liai ; kyimki wuh aj, aur kal, aur abad tak eksaij hai. Us Ue dushiuanon ne us Ke karaon ko deKhke qabul kiya, ki insan ne us ki raanind kabbi talim na di, Yuh. 7: 46. 3. Masih us sab raushni ki sotd hai, jo insan ke wasile se di jati hai. Kh^^dim i din faqat saiyare hain, jo usi aftab i sadaqat kl di hui raushni se chamakte hain. Cnhea, jo adm^'on Ko sikhate hain, zuriir hai, ki pahle Masih se sikhae jawen. Jo Puh'is ne pay;i, so us ne kali- siya kodiya, 1 Kar. 11 : 23. I'sa Masih Sardar Charw^ha hai, aur sab charwahe usi se mukhtari pate hain. II. Phir daryaft karenge, ki iruii kis tarah se apnt nahuwat kartd hai, aur adraion ko kyunkar Khuda ki marzi sikhata hai.'' 1. Hamara buzurg- Nrtbi ?c/raA ?fl!r«7ise Bap ki marzi ko batlata hai, Ibr. 1:1. Kabhi kabhi wuhi ap zahir hoke sikhlata tha, Yuh. 18: 20. Xabhi kabhi apne khadimon ke wasile se ; jaisa lihka hai, ki us ne Niih ke wasile se un ruhon ko, jo nazarband thi:j, jake waz kaha; yane un ko jo tufan se peshtar jite thp, 1 Pat. 3: 19. Aur Masih bayaban meij Tsrailfoij ko Harun aur Mvisa ki marifat se sikhlata raha. Am. 7 : 37, 38 ; aur isi tarah se us ne apne lo^on ko, apne asm \n paruruj farmane ke bad, sikhlaya hai ; aur is waste khadimon ko kalisiyd men muqairar ki}ahai, Afs. 4 : 11.12. 2. Us ne apni kalisiya ko apni muharak raushni rafta rafta bakhshi hai. Agle zamdne men wnde kie ; pbir peshkhabrian, jo rat^a rafta saf se saftar ho gain ; aur akhir ko apne hi zuhur se kamil din ka jalal. Koi nahin kah sakta hai, ki pahle hi se sab kuchh kyun zahir nahiy kiya; lekin ham ko munasib hai, ki us ke shakir howen, ki hamare auqat i« manauwar zamane men hain. 3. Us ki talim sdf aur salis hai. Us ko najat talak samjhne ke liye bari aql aur ilm zurur nahin hain. Agar zurur bote, to aksar admi najat nahin pa sakte. Aur jab ki pak nawishton ke mazmiin aise aU aur buzurg hain, ki sab se bare firishte mutaajjib hoke us ki gahrdi daryaft karte hain, tab bhi miskin aur beilm us men bhulle nahin ; aur' In 01, jo us ke pate dhiindte hain, kabhi lahasil na rahengs. 4. Wuh <7wrfra^^e s^M kalam karta hai. Us ka kalam zinda aur do dharitalwar se tez tar hai, Ibr. 4 : 12. Kitab-ul-Quds sab gunah- garon ko. jo tauba nahin karte hain, nakhush karti hai; is se us ki qudrat zahir hoti hai. Aur jab wuh apni Ruh ke wasile se sikhlata hai, to gunahgar us ke mahkum ho jate hain; han, dushman us ke niche dab jate hain. Us ke tir' us ke dushmanon ke dil men tez hain. 5. V&ne purd kaldm kiya— najat ke hye aur kuchh darkar nahin hai. Ha'sil I kala'm.— 1. Agar Masih hamara bard ustad hai, to saf mahmi hota hai, ki un ki sunna chahiye, jo us ka nam leke ate hain. MASrH KE MANSAB. 249 Kvunki wuli ap ham ko abhi nahm sikhata hai, jis tarah ki apne sha- o-i'rdon lnen hain, aur us men rahi karenge jab tak ki jahannam ki abadi tariki ki siyahi un par chha jawe. Agar turn Masih ki roshni dil o ruh se dekhte ho, to mub^rak ho. Jaisi khushi jism ko suraj ki roshni se hoti hai, — ^jaisi tandurusti us ki roshni se tamam dunya ko hoti hai, — waisi hi khushi aur bhalai idmi ki ruh ko Masih ki roshni aur pahchan se hoti hai. To aur roshni chaho, aur dhiindho. Roshni se tabidari hoti, aur tabidari se roshni bhi barhti hai. GYA'RAHWAN BA'B. masi'h ki' kaha'nat ki' qism Auii zuru'rat. So zurilr thd, Jci dsmdnt chizon ke utdre aisi chizon se, aur dsmdnt cMzen dp aisi qurbdnion se,jo un se afzal hain, pdk ki jdwen. — Ibr. 9 : 23. Masi'h nabi hoke najat ko zahir karta, aur kahin hoke use taiyar karwat^, aur badshdh hoke use deta liai. Us ke zahir kie jane ka taur inazkur hua hai; aur ab ham Masih ki, jis ne hamara kahin hoke ham^re waste najat khan'di hai, kahanat ka zikr karenge. Sirf Masih ke is uhda aur kam men wuh dil, jo gun^h se ranjida o mazlum hai, makhlasi pata hai. Jab ki aur sab tadbiren chiiktin, to is kahin ke lahu ke chhirkao se dil ka bukhar mit jata hai. Is waste, ki is uhda kekam par aisi bhari bat mauquf hai, Piilus is khatt, aur khass karke uske 9 bab men, bari khabardari se us ka zikr aur tarif karta hai ; aur zabir karta hai, ki kis tarah se duny{i ko us ki pesh-khabari qurbanion se ki gai thi ; aurap sari qurbanion se kaisa afzal hai; aur un qur- banion se sirf asmani chizon ke utare pak kie jate the, par is se asmani chizen ap, jo utaron se ashkara hain. In baton meij Masih ki is bari qurbani ki zururat ki ek dalil hai, yane asmani chizon aur un ke utaron ki nisbat. Agar ibadatgah, aur rahmat ke takht aur ibadatgah ke sare asbab ko lahil se mucjaddas karna zuriir tha, to kitna zun'ir ki asmani chizen, jin ka ye chizen faqat saya thin, us se afzal lahu se maqaddas ki jawen. Pas, is men do baten yad karni chahiye ; yane, 1. Masih ki maut aur tasdia ki khassiyat, jo qurbani ki khassiyat aur matlab h^i : aur 2. us ko guzranne ki zururat. Wuh zurur tha, taki purane ahd lihm ki ummaid rakh sakta, to beshakk Masih apne liap se yih ummaid kar sakta ; lekin Bap ne ap- ne Bete ko na chhora. Agarchi wuh bag men gira, aur us ka pasma lahu sa ho gaya ; aur us ne salib par pukara, ki Ai mere Khuda, td ne mujhe kyun clihor diya } tau bhi insaf ne use kuchh dhil na diva. Agar Khuda ke Bete ka yih lial hua, to ai meri jan, tera kya hai ho- gar Agar tu panah na le, to insdf tujhe kya karega .? Are, Masih ke pas a ! us men chhip j^, ki insaf ki ag tujhe bhasam na kai'e. 3. Jab Masih ne apne tain tumhare liye qurban kiya hai, to ko- shish karo, ki tumhare dil is bare bhed se khub waqif hoke iman ke wasile se use qahiil karen. Kas'h ki liamare dil narm hoke gunah se pachhtate ; aur us par iman lane se har dukh aur ranj ke waqt tasalli aur zor pate. Khuda k^ n^m I'sa ke liye mub^rak howe ! MASrH KB MANSAB. 161 TERAHWA'N BAB. MASI'H Kl' SIFARISH KARNl'. US Kl' KAHA^VAT KA' DU'sRA' HISSA, Is liye with unhen,jo us he was fie se Khudd ke pas ate hain, intihd tdk bachd saktd hai ; hydnkiwuhun hi shafdat ke waste hamesha jUd hai.—Vor, 7 : 25. Masi'h ki kahanat ka pabla kam, yane us ki qurbani, gaur karke, ab- hi us ka diisra kam, yane us ki sifarish ya shafaat, daryaft karenge ; aur yih kam sirf us ki qurbani ka tamam karna hai. ' Us ki kahanat ke is dusre hisse ka peshnishan sardar kahin ka quds ul aqdas men lahii aur Khushbil ke sath dakbil bona tha : iaisa ki Ah- bar ke 16 : 12 — 2i men Hkha hai. Qurban ko bahar marne se Ma- sih ka apne tain zamin par qurbani karna murad hai ; aur sardar kahin ke quds ul aqdas men lahu aur kbushbii ke sath dakhil hone se Masili ka asman men shafaat karne ko jana murad hai. Pas, yih Masih ki kahanat ka ek zururi hi sa hai, yahaa tak ki agar yih na ho- ti, to us ka sara kam zamfn par befaida aur abas hota. Aur agar wuh zimi'n par rahta, to wuh hamare liye kamil kahin na ho sakta ; kyunki us ke apne lahu ko zamin par baha d:ne ki irada yihi tha, ki use Khuda ke samhne asman men guzrane. Is liye is hisse se us ki ka- hanat kamil hoti hai. Us ka pabla bissa pasti aur zillat men hua : yih hissa jalal men hota hai. ki hamari najat kamil howe. Yih sab is qaul se murad hai, ki " Wuh intiha tak bacha sakta hai." Ye baten imandaron ko Khuda Ke pas iman ke was le se ane ki tar- gib deti hain. Ummaid Masih ki shafaat se qawi hoti hai. Is men 1. Un logoa kl qism ma/kur hai, jinhen targib di jatj hai ; yane, we Khuda ke pas iman Ke vvasile se ate hain, aur apne tain bilkuU nalaiq jante hain. 2. f mandaroij ki tasalli, jo Masih ki qudrat se hoti hai, jis ke nam •le we Bap Ke pas ate baiu. Wuh qadir h^i, ki unhen " intiha tak" bachawe, yane unhen puri, kulli, kamil najat dewe. 3. Us Ki qudrat ki bunyad : " wuh un ki shafaat ke liye hamesha jita hai;" yane us ne sirf qurbani na ki. balKi maujud hai, ki apni qurbani ke faida apne imandaron Ko pahuncha've. Pas, Tsd hamdrd sardar kahin hamesha jttd hai, aur apne fmdn'ldron ke liye asman men shuff i qddir hai. Yahan daryaft karna hai, ki Masih ka shafi bona kya hai r aur wuh kis tarah se apni shafaa'. asman mey Karta hai .'' aur kis bat men ut shafaat ki qudrat aur gal aba hota hai } I, Mab(h kd hamdre liye shaft hand kyd hai P Shafaat karna do shakhs Ka darmiyam bona hai, ki eK se dusre ke liye minnat kare. Jab ek dindar dusre ke liye Khuda se minnat Karta hai, yih ek tarah ki shafaat hai, 1 Tim. 2 ; 1 ; aur jab Masih hamare liye Bap se mift- J62 MASm KE MANSAB. nat karta hai, to yih aur tarah ki hai. In donon shafaat men bara farq hai. Ham Khuda se apne nam men kuchh nahi'n mang sakte hain ; par saU Masih Ise nam meij mangnu chahiye, Ynh. 16: 23; lekin jab Masih Biip se hamare liye kuchh mangta liai, to apne hi nam men, aur apne hi sawab ke sabab se raangta hai. Hamara shaf^iat karna faqat uiahabliat ka ek kani hai ; Masih ki shafaat us ke uhde ka kam hai. Wuh Khuda ke darbar men hamara Wakil hai, jaisa ki Shaitan tuhmati hai. Shaitan Khuda ke samhne h^im par tuhmat la- gata hai, 1 Pat. 5:8; aur Masih hamare hye minnat karta hai, ki Khuda aur hamare bich sulh howe, 1 Yuh. 2 : 1. Pas, shafaat karna khass karke Masih ka kam aur uhda hai, jo aur iisi ko diya nahin jata hai : koi Khuda ke pas ja nahin sakta hai, ma- gar us ke nam men. Jis tarah ki phatak, Hiz. 44 : 2, S, sardar ke liye makhsiis kiya gaya, usi tarah se hamara Sardar Kahin apne hi phatak se, yane apne nam aur sawab se, aya jtiya karta hai ; aur aur sab log aur phcitak'.>n se ake mazbah ki taraf, yane us sardar ki qurba- ni ki taraf ruji'i late hain. Agarchi Khuda ne yih phatak band kar diya, tau bhi bahutere chah- te hain, ki use torke dakhil howen ; maslan apne nam se ane chahte hain ; — pir paigambar aur muqaddason i^e nam se ane chahte hain ; — lekin yih sab lahasil hoga ; kyiinki Khuda ne apne pas ane ki rah ko band kar diya hai, aur sirf Masih use khol sakta hai. II. Ab daryaft karna hai, ki Masih ki shafaat asman men k is Ids bat men hoti hai, aur wuh Jcis kis kam se apna jalali uhda piira karta hai. Pak nawishton se malum hota hai, ki yih tin karaon men taqsira ho sakta hai. 1 . Us kd hamare nam men aur hamare liye Khiidd ke age hdzir hond. Ibr. 9 : 24 men likha hai, ki "Wuh Khuda ke huziir hamare waste hazir howe." Yih aisa hai, jaisa Sardar Kahin ka apni chhati par Ba- ni Israil ke barah lirqon ke nam leke Khuda ke hu/nr haikal ke bich hazir bona, Khur. 2S : 9, 12, 28, '^9.' Jab Khuda Masih ko dekhta hai, wuh rahm ke sath hamen yad karta hai ; jaisa ki dhanuk ko dekh- ke zamin par rahm farmata hai, aur use pani ke tiifan se garat nahin karta hai. Paid. 9: 13. 2. Masih hamare liye shafaat karne men Khuda ke age sirf hazir nahin hota, balki apnd lahd aur tasdtd mazkdr karke un ki khatir hdi- md.ce Yiye minnat kartd hai. Us ka khun goya bolta hai, Ibr. 12: 24 men likha hai, ki us ka khun Habil ke khiin se bihtar baten. bolta hai; yane Habil ka khun intiqam mangta — Masih ka khiin muafi chahta hai. Ek n^ql hai. ki do bhai the ; ek ne apne mulK ke liye bari bahaduri ki thi, aur larai men apne ek hath men zakhm khake tunda hiia. Dusre ne koi qusiir ki\a, jis ke sabab se wuh adalat men laya gaya, aur ian ke khdtre men tha. Us ka bhai aya, aur us ke liye minnat karne chaha ; lekin baten na kia ; sirf apmi tunda hath uthd- ya. Sab logon ne us ka bara sawab y^d karke us ke bhai ko rihai di. Isi tarah se Masih ka lahu hamare liye minnat kar sakta hai. Aur Mush. 5 : 6 mea ATasih zahh kiye hue barre ki misal se mazkur hai ; yane, wuh apne jalali jism men apni raaut ke nishan rakhta hai ; goya MA.SrH KE M ANSAE. 265 we zakhm, jo zamin par hamare gimahon ke sabab se pae, abhi tak lahii luhan hain, aur us rahmat ki ban dalil hain, jo wuh i>ap se ha- mare waste maiigta hai. 3. Aur wuh rauqaddason lei diiden Khudd ke age hdzir kartd hai, aur apni hi khatir se darkhwast i^arta hai, ki Khuda unhea pasand kare. Is tarah se gova khushbu Khuda ke huzur uthti rahti~ hai, Mush. 8 : 3. Sardar Kahin ka khushbu ke sath maqdis men jana is ka pesh- nishan tha, jaisa ki Ibr 7 aur 9 bab men mazKur hai. III. Masih ki yih shafaat bahut, balki bilkuU kdm dti hai. 1. Hamara shafi har tarah se apne is kdm kc qdhil o qddir hai. Jo kuchh shafi mea darkar hai, so khususan usi men hai. Jo auron ke hye minnat o shafaat kare, us ko dana, aur wafadar, aur narm-dil, aur janfishan bona zurur hai. Hamara shafi danish men kam nahiii hai, balki wuh danish i Ilahi, ban, akela danishmand hai, Yahudah, 25. Wuh wafadar bhi hai : chunanchi wafadar Sardar Kahin kahlata hai, Ibr. 2 : 17. Aur us ke barabar narm-dili men koi nahin hai; chu- nanchi wah hamari manind azmayagaya tha, Ibr. 4 : 15. Aur janfi- shani us ki' is se maliim hoti hai, ki hamari najat us ki garaz hai ; us ne is ke liye apni Jan di ; aur jis ke waste aisi ban qimat di, us ke waste zurur janiishan] ke sath minnat karega. 2\ Bap ke nazdik m;z te the. Aur Khuda ki danai aur hikmat is men zahir hoti hai, ki wuh nae makhluq ko aisa raizaj i bejumbish deta hai, jaisa ki 2 This. 3 : 5 men. mazkiirhai: " Khudawand tumhare dilorj ko hidayat kare, ki tum Khuda ko piyar karo, aur Masih ki rah tako." Mahabhat se khwa- hish paida hoti hai ; aur sabr se khwahish ki shiddat tham jiiti hai. So khwahish i shiddati adab o bardasht se, aur mahabbat i garai) bare sabr se mel karti hai. Aur agar Khuda Tsa ke mizaj men aisa mel paida na karta, to imandar apne ttvin hamesha iza deta. 3. Is mazmun se, natija ke taur par, malum hota hai, ki un ki na- jdt, jo Masih ko nahin pnhchdnte, aur us ke Idhii men kuchh bakhrd na- hin rakhte hain, udmumkin hai. Taraam dunya ke liye jalal mep da- khil hone ki sirf ek hi rah hai. " Koi bagair mere wasile ke Bcip ke pas nahin a sakta," Yuh. 14 : 6. Abiraham ki barakat iman se gair qaumon par ati hai, Gal. 3.14. Bagair I'sa Masih ke koi k^m Khu- da ke nazdik nek nahin thaharega ; " mujh se jud4 tum kuchh nahio MASfH KE MANSAB. 2"^ kar «akte " Yuh. 15:5. Aur bagair I'man ke ]Shuda ko razAmand karna muhal hai, Ibr. 11:6. Kitlb i Quds ke mutabiq najat hame- sha dawat se nisbat rakht. hai. Rum. 8 : 30 ; aur vih dawdt inji ki khushkhbabari se. Rum. 10: 10. Jo Tsai taqrir karte haiQ, ki but- parast aur kharab Masihi najat pa sakte bain, un se wuhi kah sakte hain, jo ek sbakhs ne Aflatun ke tarif karnew^lon ko kaha, ki Jab turn kosbishkarte bo, ki Aflatun ko Isai thabarao, to khabardar ! na bo, ki turn ap butparast aur berah na thabaro I 4. Kaisi bari bat hai, ki is abadi miras men hamdrd hagq beshakk shubha home! Bahutere nit kosbish karte haio. ki is dunya meu ek fani hissa pawen ; par us abadi miras se hilkuU gafil rabte bain. Yib baulnak hai. Is se malum bota hai, ki insan ki buzur"^ rub ka- barj tak gunab lhoke sari chizon ka intizam unhio ke faida ke liye karta hai. So Ma- £ih ki badshahat goy^ duhri hai: ek to ruhani, aur batinf, jis se wuh apne logon ke dilon ko maglub o mahkum kar deta hai; aur diisri intizami aur baharf, jis se dunya ke sare muamaloQ ka bandobast un ki najat aur mubdrakbadi ke waste karta hai. Is waqt us ki ruhani aur batini badshahat ka zikr kiyajaega. l/par ki sanad meu 1. Gunahgiron kd injil ki mukhdlifat karni mazkiir hai. Kis tarah fie karte hain ? Tasauwaron se ; yane taqrir, uzr, tadbir, wagaira, ki jin se nafsani adrai koshish karte hairj, ki Kalam se qail na ho jawerj. Phir, bulandi, yane gurur se, jis ke sabab se nadan insan nahin chahta hai, ki najat niuft howe ; aur jis ke sabab se wuh injil j^e nafrat karta hai, is waste, ki wuh admi ki fazilatokhud parasti nest karti hai. Yih takrar i naf.-ani aur nadan bulandi wahi mu^halifat hai, jo nafsani dil Masih ke zidd men Karte hain. 2. Phir is men vivxhfath mazkiir hai, jo injil gunahgarog par pati hai. Wuh in burjoo aur panahgahon ko gira deti hai. Is ta ah se Masih Shaitin ke baktar ko, jis par wuh tawakkul karta tha, lutta hai ; yane, gunahgar ko chitata hai, ki us ke sab tasauwar aur bulandi use JKhuda ke gazab se panah nahin de sakte hain. 3 Is fath k§ anjdm o faida mazkiir hain. Masih apne dushmanoQ ko na sirf lutke le jata hai, balki unhen apne mahkiim kar deta hai, yahai) tak ki we Ijhushi se us ki badshahat ke tabi bote, aur us ki Vhidmrit karte hain. Yih to fath se bihtar hai. We na sirf Masih ki mu^jhalifat karne se baz ate hain, bp.lki us ke liye lariie lagte. Wall ! fath i mubiirak ! basabab jis ke gabb o maglub baham shad- ,raani karte hain ! Is se yih natija nikalta hai; — MASrH KE MANSAB. 275 Mast'h bddshdh( ikhtiydr o iqtiddr un sahhon ke dilon par, jinhen injd us ke tdhiddr kar deti hai, rakhtd hai. Jab admi tahki ke qabze se rihai pate, usi waqt Masih ki tasallut men dakhil bote hain, Kal. 1: 13. Yih tasallut riih^ni aur batini hai, LukalT: 20,21. Masih apne logorj ke dil, tamiz, aur ^ihwa- hishoQ a^en takht-nisbin bai, Zab. HO : 3 ; aur us ki badsbahat sada- qat, aur ardm, aur Rub-ul-Quds meo kburraral bai, Riim. 14 : 17. Ab daryaft karen, ki Masih adraiorj ke dil meo apnatakbt kyun- kar pata hai ; kis tarah se wub apna badsbabi uhda istiaraal karta bai ;. aur un ke kya kya baqq haiQ, jin par wub badsh^hi karta hai. I. Masih apna takbt admi ke dil men kyunkar pitd hai P Dil ko fatb karne se. Agarcbi we, jo bachenge, us ke hairj, aur Bap ne unhen use diya, aur wub un ke liye mua bai, tau bbi Shaitan pable un par qabiz bai. Kbuda ne Kanaan ki zamin Abirabam ko di tbi', lekia Kanaani, aur Parizzi, aur bani Anak us par qabiz the ; aur Abirabam ki aulad ko us ke bye larna para. Isi tarah se ghar us ka hai, jis ne usetamir kiya ; lekin zorawar admi batbyar leke us par qabiz hai, aur jab tak ki ek us se mazbut ake use na nikale, wub rahega, Liiiia 1 1 : 20 — 22. Isi tarah se Masih ko apni rah gunabgaron ke dil raeo larai karke kbobia hai. Dil us ka baqq bai ; lekin use bajabr lena part^ bai. Aur wub yibi kam karta bai. Us ke log us ki qiiwat ke dia ilvbtiyari qurbanian late bain, Zab. 110: 3. Us ki quwat ka din wuhi hai, jab ki wub apne kalam se dil par tasir kartd hai ; kyunki us ki Rub us ke kalam ko leke, jo bar kisi do dharl talwar se teztar bai, dil ko kholta hai, Ibr. 4 : 12. Tab tamiz us ke tiron ke sabab ghabra uthti hai ; aur we bolte bain, ki Ham kya karen.'' Am. 2: 37. Dilchbid jata. Masih ke tir us men tez bain, jin se log us he 6ge girte bain, Zab. 45 : 5, 6. Wub is tarah se gunabgaron ki sari jbilthi panahgabon ko dba deta hai. Tab un ke sare ^hiyal, aur uzr, aur bahana sirf k%az ki si diwar thabarte hain. Un ke dil thartbar- ate, aur bar ek bulandi, jo Khudawand ki rau^jbalifat karti, girjatl hai. Jab Masib dil men aise paigam bhejta, to us dil men nihayat tasdia, hota hai ; goya Shaitan ne us meij aisi shabrpanab banai bai, ki dil pable hi se maglub nabfn hota ; balwi darta rabta, jab tak ki us ka sara jbutba bharosa jata rabta, aur wub apne tain Masih ka mubtaj malum Karta. Tab wub Masib se rahra mangta ; aur Kbuda, jis ka irada sirf yibi tha, ki dil hi ki bibtari ke liye us par galib awe, rahmat ki ummaid dikhata ; aur dil ^bushi se maglub boke apni gardankashi chhor deta, aur us ki tabidari karta bai. Kabbi kabhi dil men shakk aur dar basbiddat bote hain, aur kucbb ummaid nabin. Lekin kaun us Najat dibinda ke pas kabhi gaya bai, jis ne rahm na paya r Aur admion ne us ke magbib boke apni ummaid Be bartar rahmat pai bai. Lekin sbayad koi kabe, ki Mairj us ka sakbt dushman hiia hiin. Bhala ; tau biii Badsbah ap kabta bai, ki Shanr apni rah cbbore, aur main us par rahm karunga, aur bakasrat muafi bakhsbunga, Yas. db : 7. Phir sbayad kabe, Rahm ka mausim guiiar gaya hcga : main ne der tak mukhalifat ki bai, Lekin yib socho» 276 MASm KE MAXSAB. k'l agar aisa hua, to Maslh ne kyuQ intiqam nahin liya? Kviia jahan- nara mec nahi'ii bheja ? Wuh ahhl tak rahm dikhane ke waqt ki intizari karta liai : wuh buland hai, ki rahm kare. A'Khir ko mali'im hota hai, ki agar main sarkashf men rahun, to zurur halak ho jaunga ; aur agar Masih ke pas jaiin, to mera hai kaisa badtar hoga ? Tab rahm ke paigamon se tasalli aur himmat pata hai : chunanchi is bat se Masih ki taraf khincha jata, ki Wuh intiha tak bacha sakta hai, Ibr. 7 : 25, aur Jo mere pas at