Aqaed

on

Bismillah ir-Rahman ir-Raheem

Khuda Joi

Is jahan ke paida karne wale ke baare mein hum kis liye sochte hain?

1 - Rooh ki Tashnagi aur Maada Justuju

Aalam-e-hasti ke baare mein aagahi aur aashnai paida karna hum sab ki dili khwahish hai. Hum sab ye jaana chahte hain ke:

  • Ye buland o bala aasman apne sitaron samait,
  • Ye chori chakli zameen apne tamaam dil-fareb manazir samait,
  • Ye rang birangi makhlooqat, khoobsurat parinde, samundar mein mukhtalif qisam ki phaliyan, phool aur shagoofay, falak-bos darakhton ki mukhtalif aqsam, gharaaz ke
  • Ye poori kainaat khud-ba-khud wujood mein aayi hai ya koi maahir aur towana haath isay marz-e-wujood mein laya hai?

In sab se hat kar sab se pehla sawal jo hamare zehan mein paida hota hai wo ye hai ke:

  • Hum kahan se aaye?
  • Kahan hain?
  • Aur kahan jayenge?

Agar hum in teen sawalat ka sahih jawab paa lein to ye hamare liye kis qadar khushbakhti ki baat hogi? Yani agar humne ye maaloom kar liya ke hamari zindagi ka aghaz kahan se hua? Iska anjaam kya hoga? Aur is waqt hamara kya fareeza hai?

Justuju aur talash ka maada humein kehta hai ke jab tak in sawalat ke jawab na pa lein aaram se na baithain.

Basa-auqat aisa hota hai ke traffic ke haadise mein koi shakhs majrooh aur behosh ho jata hai. Mu‘alajay ke liye use hospital le aate hain. Jab use hosh aata hai to sab se pehla sawal jo wo karta hai wo ye hai:

  • Ye kaunsi jagah hai?
  • Mujhe yahan kyun laya gaya hai?
  • Aur kab main yahan se jaunga?

Is se maaloom hota hai ke is tarah ke sawalat ke baare mein insaan khamosh nahi reh sakta.

Yahi sab se pehli cheez hai jo humein Khuda ki talash aur Aalam-e-hasti ke paida karne wale ke baare mein sochnay par majboor karti hai.

2 - Shukar Guzari ka Ehsas

Chand lamhoon ke liye sochiye ke aap ko kisi dawat mein mad‘u kiya gaya hai. Aap ke aaram ke liye tamaam wasail muhayya kiye gaye hain lekin chunanche aap ko apne baday bhai ke zariye mad‘u kiya gaya hai, lihaza aap apne mezban ko achi tarah nahi pehchante. Bila shuba, majlis-e-dawat mein pohanchte hi aap apne mezban ko pehchan’ne ki koshish karenge aur us ka shukriya ada karenge.

Isi tarah hum bhi jab aalam-e-aafarish ke is azeem dastarkhwan par nigah daalte hain aur khud ko milne wali gonagoon naimaton ko dekhte hain -

  • Ye roshan aankhein,
  • Ye sun’nay wale kaan,
  • Ye aql o hosh,
  • Ye jismani aur roohani taqat,
  • Zindagi ke ye mukhtalif wasail,
  • Aur pak o pakeeza rozi -

Gharaaz ke anwaa o aqsam ki naimatein jab is azeem dastarkhwan par dekhte hain to majboor ho jate hain ke in naimaton ke ‘ata karne wale ko pehchanein. Agarche usay hamare shukriya ki zaroorat nahi, lekin phir bhi hamara haq banta hai ke hum uska shukriya ada karein.

3 - Sood o Ziyan ka Baasi Irtebaat

Aap zara tasavvur karein ke apne safar ke dauraan aap ek aise chaurahay par pohanch gaye hain jahan shor o ghal macha hua hai, sab keh rahe hain ke is chowk par na thehro kyunki yahan thehrna khatre se khaali nahi.

Aur saath hi mukhtalif groh humein mukhtalif raste dikhane ki koshish karte hain. Koi kehta hai mashriqi rasta ikhtiyar kijiye, koi kehta hai maghribi ko. Lekin ek groh aisa hai jo mashriqi aur maghribi raston se hat kar ek darmiyani rah ikhtiyar karne ki dawat deta hai. Aur kehta hai ke agar khataraat se bach kar manzil-e-maqsood tak sahih o salamat pohanchna hai to is darmiyani rah ko ikhtiyar karein.

To is maqam par aqalmandi ka taqaza kya hai?

Aaya bina kisi soch-bichar ke hum kisi ek rah ka intekhab kar lenge? Ya aqal humein ye ijaazat degi ke hum kisi bhi rah ka intekhab na karein aur wahi ruk jaayein? Dono surat mein jawab nafi mein hoga.

Aqal o khird humein ye hukum degi ke khoob soch-samajh kar faisla kiya jaye, har ek groh ki baaton ko thande dil se suna jaye. Jis groh ke daleel wazni aur saboot thos hon, uski baat par amal kiya jaye aur poore itminan-e-qalb ke saath rah ka intekhab kiya jaye.

Is duniyaavi zindagi mein bhi hamari yahi haalat hai. Mukhtalif mazhab aur adyan humein apni taraf dawat dete hain to is surat mein hamara kya farz banta hai?

Zahir hai humein wahan par apne anjaam ko sochna hoga. Apni khushbakhti aur badbakhti ko mad e nazar rakhna hoga, apni taraqqi o pasti ko dekhna hoga. In sab cheezon ko mad e nazar rakh kar kisi sahih rah ka intekhab karna hoga jo humein badbakhti, badikhlaqi aur tabahi se bacha kar khushbakhti, khushikhlaqi aur najaat ki taraf le jaye.

Ye ek aur daleel hai jo humein Khaliq-e-Kainaat ke baare mein ghoar o fikr ki dawat deti hai.

Quran Majeed ka farmaan hai:

"Fa-bashshir ‘ibaad-il-lazeena yastami’oona al-qawla fayattabi’oona ahsanahu"
(Ae Paighambar! Mere bandon ko khushkhabri de do jo mukhtalif baaton ko sunte hain aur un mein se behtareen ko ikhtiyar karte hain.)
(Surah Zumar, Ayah 18)

Sawalat

  1. Aaya ab tak Khuda shanasi ke baare mein waliden se sunne ke ilawa aap ne apne tor par kabhi sanjeedgi se socha hai?
  2. Kya aap bata sakte hain ke "Khuda Joi" aur "Khuda Shanasi" ke darmiyan kya farq hai? Aur kaise?
  3. Khuda se raaz o niyaz ke waqt aap ne kabhi gahri roomani lazat mehsoos ki?

Kareinge jab tak ke is jumla ke ma'ni aur mafhoom aap ki samajh mein na aa jayein is par ghaur o fikr jari rakhein ge kyunki is kitaab ka likhne wala koi mamooli insaan nahi hai balki ek aisa Danishmand aadmi hai jiska ek ek harf jacha tula hota hai. Is ke bar'aks agar aap ko kisi kitaab ke baare mein kaha jaye ke theek hai ke zahiri tor par ye kitaab khoobsurat hai lekin is ka likhne wala ek kam ilm aadmi hai jiski maloomat mehdood hain. Zahir hai ke aap is par ek sarsari nigah daal kar ek goshay mein rakh denge aur agar mutaala ke doran koi jumla aap ki samajh mein na aaye to usay likhne wale ki kam ilmi par mehmoool kareinge aur is ke samajhne ke liye zyada waqt zaya nahi kareinge.

Aalam-e-hasti bhi ek zakheem kitaab ki manind hai jismein kainaat ka har zarra ek kalma ya jumla ki hesiyat rakhta hai. Ek khuda parast insaan ki nazar mein kainaat ka har ek zarra qabil-e-ghaur o fikr hai. Ek ba-iman shakhs khuda parasti ke aaine mein asrar-e-khalqat ke baare mein sochnay ki koshish karta hai (aur yahi cheez science aur insaan ke ilm o Danish mein taraqqi ka sabab banti hai) kyunki woh samajhta hai ke is kainaat ka paida karne wala be-inteha ilm o qudrat ka malik hai, uske tamam kaam hikmat aur falsafe ki buniyad par ustuwar hain, lehaza woh kitaab-e-hasti ka baghor mutaala karta hai aur khoob ghaur o fikr se kaam leta hai taake kainaat ke asrar ko behtar tor par dark kar sake. Lekin ek maada parast insaan asrar-e-kainaat ke baare mein mutaala karne ko koi ahmiyat nahi deta. Kyunki woh ek be-sha'oor maada ko khaliq-e-kainaat samajhta hai.

Agar kisi waqt koi maada parast Danishmand kashf-e-uloom karta hai to iski wajah ye hai ke woh aghlab tor par khuda ko maanta hai lekin usay "fitrat" ya "maada" ya koi aur naam deta hai, kyunki woh "fitrat" ke kaamon ke liye nazm o nasq, hisaab o kitaab aur qaidah o program ka qail hota hai. Khulasa-e-kalaam ye ke khuda parasti, ilm o Danish ki taraqqi ka sabab hai.

  1. Khuda Shanasi, Talash aur Umeed
    Basaauqaat insani zindagi mein sakht aur paicheeda masail pesh aajate hain aur umeed ke darwazay har taraf se band ho jate hain. Is waqt insaan apne aap ko zaeef o natwan aur tanha mehsoos karta hai. To is waqt "khuda ki zaat par imaan" uski madad ko daudta hai aur uski kamar-e-himmat bandhata hai. Jo log khuda par imaan rakhte hain, woh apne aap ko tanha aur natwan nahi samajhte, mayoos nahi hote, zaeef aur natwani ka ehsaas nahi karte, kyunki woh samajhte hain ke khuda ki qudrat tamam mushkilat par ghaalib hai aur tamam cheezein uske samne hech hain. Lehaaza woh khuda ki mehrbani, inayat aur imdaad se mushkilat par qaabu paane ki koshish karte hain aur is raah mein apni tamaam koshishein sarf kar dete hain, apni tamaam salahiyat ko baruye kaar la kar sakhtiyon aur mushkilat par qaabu pa lete hain.

Goya: Khuda ki zaat par imaan, insaan ke liye ek azeem sahara hai. Khuda ki zaat par imaan, istiqamat aur paimardi ka sabab hai.
Khuda ki zaat par imaan, umeed ki kiran ko hamesha insaan ke dil mein roshan rakhta hai.
Yahi wajah hai ke ba-iman log kabhi bhi khudkushi nahi karte kyunki khudkushi ka sarchashma hamesha mukammal na-umeedi aur haalaat se tang aakar haar maan lena hota hai. Lekin ba-iman log na to kabhi na-umeed hote hain aur na hi ehsaas-e-shikast un par ghalib aata hai.

  1. Khuda Shanasi aur Ehsaas-e-Farz
    Bator misaal bohot se aise doctors ko aap jaante honge jo jab koi nadar mareez unke paas jaata hai to na sirf ye ke usse mu'ayne ki fees nahi lete balki dawa ki raqam bhi apni jeb se ada karte hain. Hatta ke agar marz zyada khatarnaak ho to mareez ke sirhane raat guzar dete hain. Aise afraad khuda parast aur ba-iman hote hain. Iske bar’aks aise doctor bhi hote hain jo fees liye baghair mareez se baat tak nahi karte kyunki aise logon ka khuda ki zaat par pukhta imaan nahi hota. Ba-iman shakhs zindagi ke jis shobay se bhi talluq rakhta ho, farz shanasi aur ehsaas-e-zimmedari ka saboot deta hai.
    Woh neikokaar aur darguzar karne wala hota hai, woh hamesha apne baatin mein ek roohani police ko haazir paata hai jo har waqt uske aamaal ki nigraan hoti hai.
    Lekin be-iman log khud-garaz aur khatarnaak hote hain, apne andar kisi qisam ka ehsaas-e-zimmedari nahi rakhte. Zaalim dastam aur doosron ke huqooq ko ghasb kar lena unke liye maamooli baat hoti hai aur neik kaamon ki adaigi unke liye giraan guzarti hai.
  2. Khuda Shanasi aur Sukoon-e-Qalb
    Ulama-e-nafsiyaat ka kehna hai ke mojooda dor mein nafsiyaati bimaariyan aur roohani bechaini doosray tamaam adwaar se zyada hai. Unka ye bhi kehna hai ke iska sabab pareshaani ka ehsaas hai. Aindah pesh aane wale mutawaqqa haadisaat se pareshaani, mout se pareshaani, faqr o faqa se pareshaani aur jung waghera se pareshaani. Sath hi woh ye bhi kehte hain ke manjmala aur cheezon ke jo insaan ko in pareshaaniyon se nijaat de sakti hain, ek cheez khuda ki zaat par imaan hai.
    Jab bhi pareshaani ke asbaab insaan ki rooh mein daakhil hona chahte hain to imaan ba khuda ki taaqat inko door dhakel deti hai. Woh khuda jo mehrbaan hai, woh khuda jo rozi rasan hai, woh khuda jo apne bandon ke haalaat se aagaah hai aur jab bhi insaan uski zaat ki taraf tawajju karta hai to woh uski mukammal imdaad karta hai aur tamaam pareshaaniyon se nijaat deta hai.
    Yahi wajah hai ke haqeeqi momineen hamesha zehni sukoon ki dolat se malamaal hote hain, unki rooh aur zehan mein kisi qisam ki pareshaani nahi hoti kyunki unhein khuda ki zaat par mukammal bharosa hota hai. Agar kisi waqt unhein nuksaan bhi pahunche to uski talaafi ke liye woh khuda se talab gaar hote hain, hatta ke maidan-e-jung ki sakhtiyon mein bhi unke honton par tabassum ayaan hota hai.

Quran Majeed ka farmaan hai:
"Allazina aamanu wa lam yalbisu imaanahum bizulmin, ulaaika lahumul amnu."
Yani jo log imaan le aaye hain aur apne imaan ko zulm ke saath aloodah nahi kiya (haqeeqi) aman o sukoon unhi ke liye hai. (Surah An'aam, Ayat 82)

Sawalat

  1. Kya guzishta logon ki tareekh ka koi waqia aap ko yaad hai jismein upar zikar shuda imaan ki jhalkiyan paayi jaati hon?
  2. Kya aap bata sakte hain ke baaz log momin hone ka dawa to karte hain lekin ikhlaqi kamzoriyaan unmein paayi jaati hain aur sabaq mein mazkoor chaar nishaniyon mein se koi aik bhi unmein nahi milti? Kya wajah hai?

Teesra Sabaq: Khuda Shanasi Ke Do Raste

Khuda shanasi ke silsile mein qadeem zamanay se lekar aaj tak hazaron balki lakhon kitaabein likhi ja chuki hain aur ulama aur ghair ulama ke darmiyan lakhon croreon baar bahsein ho chuki hain. Har aik ne is haqeeqat tak pohanchne ke liye mukhtalif raahon ka intikhab kiya hai lekin in tamam raahon mein se behtareen aur sab se jaldi Aalam-e-Hasti ke is azeem markaz tak pohancha dene wale do raste hain:

  1. Androoni (ya qareeb tareen rasta)
  2. Bairooni (ya roshan tareen rasta)

Pehli qism ke baare mein hum apne wajood ki gehrayion mein is raah ko talash karenge aur tauheed ki aawaaz apne baatin se sunenge. Doosri qism ke baare mein hum is azeem jahan-e-hasti mein sair karenge aur khuda ki nishaniyan tamam makhluqat ki peshaaniyon aur kainaat ke har zarre ke dil mein mushahida karenge.

Androoni Rasta

Is mauzoo par chand nukat qabil-e-ghaur hain:

Danishwaron ka kehna hai ke har insaan, chahe uska talluq kisi bhi qom, qabeelay ya nasal se ho, agar usey uske haal par chor diya jaye aur use kisi qisam ki taleem na di jaye, jaise ke khuda paraston ya madah paraston ki aawaaz bhi uske kaanon tak na pohanche, tab bhi woh khud bakhud aik muqtadir aur towana zaat ki taraf mutwajeh ho jata hai jo Aalam-e-Madah se balatar hai aur tamam kainaat par usi ki hukoomat hai.

Woh apne dil ke mukhtalif goshon aur qalb-o-rooh ki gehraiyon se mehsoos karega ke usey aik lateef, mehr-o-mohabbat se bharpoor, sheereen aur muhkam aawaaz sunai de rahi hai jo use ilm-o-qudrat ke azeem markaz (jise hum Khuda kehte hain) ki taraf bula rahi hai.

Ye bashar ki muqaddas, har qisam ki aalaish se paak aur masoom fitri aawaaz hai. Mumkin hai ke madhi duniya ka shor-o-ghul aur zaraq-o-barq dunya ki chakaachaund insaan ko haqaiq ke idraak se gafil kar de aur woh waqti tor par paak insani fitrat ki nida ko na sun sake, lekin jab woh khud ko mushkilat aur masaib mein ghira hua paata hai, jaise sailaab, zalzala aur toofaan jese khatarnak masaib ya hawai jahaz ke khatarnak halaat, toh us waqt yahi fitri aawaaz usay sunai deti hai jo uski dharass bandhati hai.

Aap bohot kam aise logon ko payenge jo zabardast museebaton mein ghira ho aur is ghair mar'ee taqat ki taraf mutwajeh na ho aur ghair ikhtiyari tor par khuda ko yaad na kare.

Tareekh gawah hai ke baray baray qudratmand aur maghroor log, jo aam halaat mein khuda ka naam lena gawara nahi karte the, jab unki qudrat aur taqat mutazalzal hui aur unka taamir shuda mahal girta mehsoos hua, toh foran is mabda azeem ki taraf mutwajeh ho gaye aur fitri aawaaz ko bara wazeh suna.

Tareekh batati hai ke jab Firaun ne apne aap ko Darya-e-Neel ki moujon ke darmiyan paya, dekha ke jo paani uski zindagi ka sir-maya tha, aaj uski maut ka saman bana raha hai, aur woh darya ki chand mamooli moujon ke samne baybas ho chuka hai, jaan bachane ka koi zahi wasta bhi nahi nazar aata, toh us waqt cheeekh kar kehta hai:

"Main gawahi deta hoon ke Moosa ke azeem-ush-shaan khuda ke ilawa koi ma'bood nahi!"

Ye asal mein uske dil ki gehraiyon se uthti hui fitri aawaaz thi.

Firaun hi par kya moqof, har woh insaan jo is tarah ke halaat se dochar hota hai, aisi aawaaz sunta hai.

Agar aap bhi apne dil ki gehraiyon ka jaiza lein toh aap is baat ki yaqeenan tasdeeq karenge ke wahan aik aisa noor roshan hai jo aapko Khuda ki zaat ki taraf dawat de raha hai.

Aik Ahem Sawal

Ho sakta hai ke aap mein se kisi ke zehan mein ye sawal paida ho ke:

"Kya ye mumkin nahi ke maa-baap ki taleemaat aur mahaul ke asraat ki wajah se hum mushkil halaat mein khuda ki taraf mutwajeh hote hain?"

Ye sawal uthana bilkul durust hai, aur iska jawab agle sabaq mein diya jayega.

Magar is se pehle Quran Majeed ki ek aayat mulahiza farmayein:

فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَو اللَّهَ مُخْلِصِينَ لَهُ الدِّين فَلَمَّا نَجَهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ

"Jab woh kashti mein sawar hote hain aur koh-pekar moujon ke thapeday unhein maut ke dahane tak pohcha dete hain, toh woh khuda ko khuloos-e-dil se pukarte hain. Lekin jab khuda unhein sahil-e-nijaat par pohcha deta hai, toh woh (khuda ko faramosh kar ke) shirk karne lagte hain."

(Surah Ankaboot, Aayat 65)

Sawalat

  1. Upar di gayi Qur'ani aayat ko surah aur number ke hawalay se yaad karein aur iske ma'ni ko aik aik kalma ke saath hifz karein.
  2. Kya kabhi aapko bhi koi haadsa pesh aaya hai jismein aap har taraf se mayoos ho gaye hon aur sirf aur sirf khuda ki zaat ka sahara reh gaya ho? Tafseel se bayan karein.
  3. Is raste ko qareeb tareen rasta kyun kehte hain?

 

Khuda Shanasi Ka Dosra Rasta

Bairooni Rasta: Jis jahan-e-hasti mein hum reh rahe hain use agar ek saada si nigah se dekha jaye to humein is haqeeqat ka aitraf karna parega ke yeh kainat baqaida nizaam ke taht chal rahi hai aur yeh (kainat) ek azeem lashkar ki manind hai jiske mukhtalif unit hain aur har unit apne muayyan maqsad ki taraf rawan dawan hai. Munderjah zail nuqat is silsile mein mumkin dar paish aane wale tamam abhaam ko door kar sakte hain. Kisi jandar ke mariz-e-wujud mein lane aur use zinda rakhne ke liye ek silsila qawaneen aur chand khaas sharaait ki zaroorat hoti hai jin ka bahimi irtibat zaroori hai.

Misal ke tor par, ek darakht ugane ke liye, zameen, munasib aab-o-hawa aur muqarrara darja hararat ki zaroorat hoti hai taake jab bhi iska beej dala jaye to woh bakhoobi wahan se ghiza hasil kar ke sahi ma’non mein nasho numa paa sake. Aur agar mazkoorah cheezein mojood na hon to dana nasho numa nahi paa sakta. Lekin in sharaait ke intekhab aur muqaddamaat ki farahmi ke liye aql, ilm aur danish ki zaroorat hoti hai.

Kainat mein mojood har cheez ka apna ek makhsoos asar hota hai. Aag ka apna asar hota hai aur paani ka apna. Jo kisi bhi halat mein inse juda nahi ho sakta. Aur yeh asar ek atl qanoon ke taab’e hota hai. Kainat mein tamam zinda mojoodaat ke aza ka aapas mein bahimi rabita mojood hai jo ek doosre ki madad karte hain. Namune ke tor par insan hi ko le lijiye (jo bezaat khud ek mustaqil kainat ki haisiyat rakhta hai), be-waqt zaroorat uske tamam aza iradi aur ghair iradi tor par mukammal hum ahangi ke saath masroof-e-amal ho jate hain. Misal ke tor par agar insan ko koi khatra dar paish ho to usse bachao ke liye sab ek ho jate hain.

Is tarah ki hum ahangi aur bahimi rabita se humein is azeem kainat ke tamam mojoodat ke darmiyan bahimi rabite aur nazm-o-zabt ka pata chalta hai. Is kainat par ek nigah dalne se yeh baat bhi wazeh ho jati hai ke na sirf mojoodat-e-alam ke aza ka aapas mein rabita mojood hai balki aza ki manind ek mojood ka doosre mojood se bhi bahimi rabita mojood hai. Misal ke tor par kisi cheez ki parwarish aur use parwan charhane ke liye sooraj apni roshni dalta hai, baadal paani barsata hai, hawa janaki bahan pahunchati hai aur zameen aur doosre zameeni zaraye mukhtalif tareeqon se madad karte hain.

Isse maaloom hota hai ke kainat ek baqaida aur munazzam nizaam ke taht rawan dawan hai.

Nazm aur Aqal ka Bahimi Rabita

Yeh haqeeqat har ba-sha’oor insan par roz-e-roshan ki tarah aashkar hai ke jahan bhi nazm-o-zabt ka wujood hoga wahi par "aql o fikr aur khaas maqsad bhi mojood honge. Kyunki insan jahan bhi nazm-o-zabt, hisaab-o-kitaab aur atl qawaneen ko dekhta hai wahan use ilm-o-qudrat ke azeem markaz wa mabda ki justuju ka khayal bhi zaroor aata hai aur use apne is ma fi az-zameer ke idrak ke liye kisi qisam ki daleel ki zaroorat nahi hoti.

Woh samajhta hai ke ek naabeena aur be-ilm aadmi type writer ke zariye kisi mauzoo par maqala nahi likh sakta aur na do saal ka bacha kisi kagaz par qalam ke zariye seedhi seedhi lakeerein maar kar kisi shandaar manzar ki naqsha kashi kar sakta hai. Balki agar yahin kahin par koi shandaar ibarat nazar aati hai ya koi qeemati maqala parhne ko milta hai ya kisi dil-fareb manzar ki khoobsoorat naqashi ko dekhein to hum foran samajh jate hain ke yeh kaam kisi ahl-e-ilm aur ba-shaoor insan ka hai, agar che humne uski soorat tak na dekhi ho.

Banabar een jahan bhi nazm-o-zabt ka wujood hoga wahan par aql-o-khirad ka hona zaroori hai. Jis qadar koi takhleeq azeem, gehri aur jaazib-e-nazar hogi usi qadar uske mojid (aql-o-ilm) ki azmat ka pata chalega.

Khuda Ki Ba Azmat Sifaat

Khuda ki sifaat yaad rahe ke asrar-e-kainaat ke mutaala se wujood-e-Khuda ka yaqeen hasil kar lena jis qadar aasan hai, Khuda ki sifaat aur un ki pehchaan ke silsile mein utni hi zyada ihtiyaat aur bareek beeni ki zaroorat hai. Yaqeenan aap poochein ge kyun? Is ka jawab bilkul saaf aur wazeh hai. Kyunki Khuda aur us ki sifaat kainaat mein mojood kisi bhi shay ke sath har giz mushabeh nahi hain.

Lihaza, Khuda-e-Mut'aal ki sifaat ki pehchaan ke liye sab se pehli shart yeh hai ke makhluqat ki tamam sifaat ko us zaat-e-muqaddas se nafi kiya jaye. Yani use kisi bhi mahmood alam-e-tabee ki cheez se tashbih na di jaye. Aur yahin pohanch kar baat mushkil ho jati hai, aur is silsile mein zyada tawajju aur ihtiyaat ki zaroorat mehsoos hoti hai. Kyunki hum jis jahan-e-zindagi mein reh rahe hain, is mein hamara shakaar hamesha se maada aur madiyat se chala aa raha hai.

Hum is ke sath maanus ho chuke hain aur har cheez ko maadi andaz mein dekhne aur har shay ko maadi paimaane par parakhne ki koshish karte hain. Bil alfaaz deegar, jo kuch hum ne aaj tak dekha hai, woh jism aur is ke khawaas hain. Yani aise mojoodat jo zaman aur makan ki hudood mein maqeed hain aur apni makhsoos shakl aur soorat rakhte hain. Lihaza, in haalaat mein aise Khuda ka tasawwur jo zaman o makan ki hudood o qiyood se balatar ho, balke tamam zaman o makan ko ahaata kiye hue ho aur har lehaaz se la-mehdood ho, nihayat hi dushwaar kaam hai aur qadam qadam par ihtiyaat ka taalib hai.

Yahan par yeh bata dena bhi zaroori hai ke hum is behas mein Khuda ki "zaat" ke baare mein tahqiqat ko baroye kaar nahi laayenge aur na hi is baat ki kisi ko tawakku rakhni chahiye. Kyunki yeh aisa hi hai jaise ek bahr-e-bikaran ko koze mein band karne ki tawakku ki jaye, ya jaise ek bache ke (jo abhi shikam-e-madar mein hai) baare mein yeh kaha jaye ke woh tamam kainaat ke haalaat se ba-khabar hai. Aaya aisa mumkin hai?

Yeh woh maqam hai ke ek thodi si laghzish insaan ko Khuda shanasi ke sahi raste se hata kar but parasti aur makhlooq parasti ki sang-laakh waadi mein dhaikel deti hai. Khulasa-e-kalaam yeh ke humein is baat ka khaas khayaal rakhna chahiye ke Khuda ki sifaat ko makhlooq ki sifaat par har giz qiyas nahi karein.

Jamaal aur Jalaal ki Sifaat

Aam tor par Khuda ki sifaat ko do hisson mein taqseem kiya jata hai. Ek sifaat-e-thubootiya yani jo sifaat Khuda mein paayi jati hain, aur doosri sifaat-e-salbiyya yani jin sifaat se Khuda munazzah wa mubarra hai.

Yahan par ek sawal yeh paida hota hai ke zaat-e-Khuda kitni sifaat rakhti hai? Jawaban arz hai ke ek lehaaz se sifaat-e-Khuda is qadar zyada hain ke jin ki koi had o intiha nahi, jabke doosri taraf se ek sifat mein hi tamam sifaat-e-Khuda ka khulasa kiya ja sakta hai.

Is liye tamam sifaat-e-thubootiya ko ek jumla mein yoon khulasa kiya ja sakta hai:

"Khuda ki zaat woh hai jis ki koi intiha nahi aur kamaal ki tamam sifatein is mein paayi jati hain."

Aur sifaat-e-salbiyya ke baare mein bhi sirf ek jumla kaha ja sakta hai:

"Khuda ki zaat kisi bhi lehaaz se naqis nahi hai."

Lekin kyunki kamaal aur naqs ke kayi darajaat hain yani be-had kamaal aur be-had naqs, isi lehaaz se kaha ja sakta hai ke Khuda ki be-had sifaat-e-thubootiya hain aur be-had sifaat-e-salbiyya. Kyunki jo kamaal tasawwur ho sakta hai, Khuda ki zaat us se aaraasta hai, aur jo naqs tasawwur mein aa sakta hai, Khuda ki zaat us se paaraasta hai.

Khuda ki Mashhoor Tareen Sifaat

Khuda-e-Aalam ki mashhoor tareen sifaat-e-thubootiya zeil ke mashhoor sher mein bayan ki gayi hain:

"Aalim-o-Qadir-o-Hayist-o-Mureed-o-Mudrik hum, Qadeem-o-Azali pas Mutakallim Sadiq."

  1. Aalim hai yani har cheez ko jaanta hai.
  2. Qadir hai yani har cheez par qudrat rakhta hai.
  3. Hay hai yani zinda hai, kyunki mojood zinda woh hai jo ilm aur qudrat rakhta ho.
  4. Mureed hai yani sahib-e-iradah hai aur apne kaam mein majboor nahi.
  5. Mudrik hai yani tamam cheezon ka idraak rakhta hai, sab ko dekhta, sunta aur ba-khabar hai.
  6. Qadeem aur Azali hai, hamesha se hai, iska wujood kisi doosre ka mohtaaj nahi.
  7. Mutakallim hai, apne paighambaron se baat karta hai bina kisi zuban, lab aur halaq ke.
  8. Sadiq hai, jo kuch kehta hai bilkul sach aur haqeeqat hota hai.

Sifaat-e-Salbiyya bhi ek sher mein ikattha ki gayi hain:

"Na murakkab bood o jism, na mar'ee na mahal, Be-shareek ast o maani, to ghani dan Khaaliq."

  1. Murakkab nahi yani ajza-e-tarkeebi se paak hai.
  2. Jism nahi kyunki har jism mehdoood, mutaghayyar aur faani hota hai.
  3. Mar'ee nahi yani aankhon se nahi dekha ja sakta.
  4. Mahal-e-hawaadith nahi yani tabaduli asar ka mohtaaj nahi.
  5. Shareek nahi rakhta yani wahid hai, us ka koi shareek nahi ho sakta.
  6. Maani nahi rakhta yani us ki tamam sifaat ain-e-zaat hain.
  7. Ghani hai yani kisi ka mohtaaj nahi.

Khuda ne farmaya:
"Laisa kamislihi shay’"
Yani koi cheez us ki misaal nahi (Surah Shura, Ayat 11).

Sawaalaat:

  1. Aaya Khuda ki wahdaniyat aur us ke la-shareek hone ki aur bhi daleelein aap ke paas hain?
  2. Kabhi aap ne suna hai ke baaz mazaahib teen Khudaon ke aur baaz do Khudaon ke qail hain? Ye kaun se mazaahib hain?

Aapka matn Roman Urdu mein type kiya ja raha hai:

Adl
Is silsile mein mandarja zail mozuaat zir-e-behas aayenge: Aakhir kya wajah hai ke doosri tamam sifat Khudawandi ko chor kar sirf Adl hi ko Usool-e-Deen mein shumaar kiya gaya hai? Adalat aur masawat ke darmiyan kya farq hai? Adl hi kyun?

Is behas mein sab se pehle is baat par roshni daali jaayegi ke Khudawand-e-Aalam ki do sifat bhi hain lekin sirf Adl hi kyun ulama-e-Islam ne Usool-e-Panjgana mein shumaar kiya hai? Khudawand-e-Muta’al, Aalim hai, Qadir hai, Adil hai, Hakeem hai, Rahman wa Raheem hai aur azli wa abdi Khaliq aur Raziq hai; lekin sirf Adalat hi ko Usool-e-Deen mein shumaar karne ki kya wajah hai?

Is ahem sawal ka jawab pane ke liye mandarja zail umoor par tawajju zaroori hai. Khuda ki sifaat mein Adalat ko is qadar ahmiyat haasil hai ke doosri tamam sifat ka inhisar isi par hai, kyunki Adalat ka wasee mafhoom hai. Har cheez ko uski jagah par qaraar dena. Banabari’n, "Hakeem", "Raziq", "Rahman" aur "Raheem" jaisi sifatein is wasee mafhoom mein aa jaati hain. Ma’ad ka dar-o-madar bhi Adl par hai, Anbiya ki Nubuwwat aur Aima ki Imamat bhi masla-e-Adl se talluq rakhti hai.

Aaghaz-e-Islam hi mein masla-e-Adl ikhtilaf ki soorat ikhtiyar kar gaya. Ahl-e-Sunnat ka ek groh jise Ashaira kehte hain bilkul hi Khuda ke Adl ka munkir ho gaya aur kehne laga: Khuda ke baare mein Adl aur Zulm ka tasawwur hi be-sood hai. Tamam Aalam-e-Hasti uski milk aur usi se talluq rakhta hai, lehandah Khuda jo kaam bhi kare, woh ‘Ain-e-Adl hai. Hatta ke woh husn-o-qubh aqli ke bhi mu’taqid nahi hain. Unka kehna hai ke hamari aqal is qabil nahi ke kisi neki ya badi ko dark kar sake.

Ahl-e-Sunnat ka doosra groh jise Mu’tazila kehte hain aur tamam Shia hazraat Khuda ki Adalat ke qail hain. Unka kehna hai ke Khuda kisi par har giz zulm nahi karta. In dono grohon ki alehda shanakht ke liye ek groh ko "Adliya" ke naam se mosoom kiya gaya kyunki woh Adl ko apne mazhab ki alamat aur Usool-e-Deen ka juzz samajhte hain. Doosre ko "Ghair Adliya" kaha jane laga. Mazhab-e-Shia bhi "Adliya" ka ek juz hai.

Mazhab-e-Shia ne "Adliya" firqa se apni alag pehchaan ke liye "Imamat" ko bhi Usool-e-Deen ka juzz qaraar diya. Banabari’n jab bhi "Adl" aur "Imamat" ki baat hogi, woh Mazhab-e-Shia Imamiyah ka maslak tasawwur kiya jaayega.

Jahaan tak Furu-e-Deen ka talluq hai, woh dar-haqeeqat Usool-e-Deen ke parto mein hain aur Adl-e-Ilahi hi ek aisi asal hai jise Aalam-e-Bashariyat mein ghair mamooli amal dakhal haasil hai aur insani mu’ashre ki asal buniyad hi "Adalat-e-Ijtimai" par astwaar hai.

Lihaza Khuda ki doosri tamam sifaat ko chor kar Adl ko Usool-e-Deen ke juzz ki soorat mein intikhab karna is baat ki taraf ishara hai ke insani mu’ashre mein Adl ko raa’ij aur har qisam ke zulm-o-sitam ke saath muqabla kiya jaye. Jis tarah Khudawand-e-Aalam ki har goona Tawheed yani "Tawheed-e-Zaati", "Tawheed-e-Sifaati", "Tawheed-e-Ibaadati" waghera insani mu’ashre mein wahdat aur ittehad ki alamat aur sufoof-e-insan ko muttahid rakhne ka khaas ansar hai.

Isi tarah aqeeda "Adl-e-Ilahi" bhi insani mu’ashre mein Adl-o-Insaf ke naafiz karne mein mu’asar kirdaar ada karta hai. Jis tarah Anbiya aur Aima ki qiyadat is baat ki taraf ishara hai ke Ummat-e-Muslimah ko hamesha haqeeqi rehbar ki zaroorat rehti hai, isi tarah Adl-e-Khudawandi jo tamam Aalam-e-Hasti par hukm farma hai is baat ka ishara hai ke insani mu’ashre mein bhi Adalat-e-Ijtimai ka hona zaroori hai. Aur jis tarah tamam kainaat Adalat ki buniyad par qaim barista hai, isi tarah Aalam-e-Insaniyat bhi iske baghair qaim nahi reh sakta.

Adalat Kya Hai?

Adalat ke do ma’ni hain.

  1. Wasee aur umoomi: Har cheez ko uski jagah par qaraar dena.
  2. Khusoosi: Afraad ko unke huqooq dena.

Misal ke taur par, agar zameen ki quwwat-e-jazba aur waqiya apna tawazun kho baithein aur ek doosre par ghalib aa jaayein, to ya to zameen sooraj ki taraf kheench kar usmein jazb ho jaaye aur jal kar bhasm ho jaaye, ya apne madar se nikal kar faza-e-bekaran mein nist-o-nabood ho jaaye.

Shair ne Adl ke isi ma’ni ko apne ashaar mein zikr kiya hai:

"Adl chist? Waz’ andar mauzi’
Zulm chist? Waz’ dar na-mauzi’
Adl chist? Aab daadan darakhtan ra
Zulm chist? Aab daadan khaar ra"

Yani:
Adl kya hai? Har cheez ko uski jagah rakhna.
Zulm kya hai? Kisi cheez ko gair munaasib maqam par rakhna.
Adl kya hai? Darakhton ko siraab karna.
Zulm kya hai? Kaanton ko paani dena.

Zaahir hai ke agar saaya-daar aur phal-daar darakhton aur phoolon ke poudon ko paani diya jaye to iska masraf baja aur ‘Ain-e-Adalat hoga. Lekin agar ghaas phoos aur befaida jhaariyan paani diya jaye to yeh beja masraf aur zulm hoga.

Adalat Ka Doosra Ma’ni

Afraad ko unke huqooq dena. Iska ulat zulm hai, yani doosron ke huqooq chheen lena, kisi ko na dena ya kisi qism ka na’rawa imtiyaaz ya salook qaaim karna.

Is lahaz se ke ek hi tarah ke huqooq baaz afraad ko diye jayein aur baaz ko na diye jayein, yeh zulm hoga. Zaahir hai ke Adl ka doosra ma’ni "Khaas" aur pehla ma’ni "Aam" hai.

Masawat aur Adalat Mein Farq

Aksar "Adalat" ko "Masawat" ke ma’ni mein le liya jata hai, jo ghalat hai. Adalat ka matlab har kisi ko uska haq dena hai, na ke har kisi ko barabar dena.

Misal ke taur par, ek class ke tamam talib-e-ilm ko barabar numbre dena Adalat nahi hai. Balke har shakhs ko uski mehnat aur qabliyat ke mutabiq numbre dena Adalat hai. Isi tarah har mazdoor ko uske kaam ke mutabiq ujrat milni chahiye.

Adl-e-Ilahi Ke Dala’il: Husn-o-Qubh Aqli

Hamari aqal kisi had tak cheezon ki achaai aur buraai ka idraak karti hai, isi ko "Husn-o-Qubh Aqli" kaha jata hai.

Agar koi mazhab in cheezon ki achaai aur buraai bayan na bhi kare tab bhi har shakhs Adl aur Sakhaawat ki achaai aur Zulm aur Bakheelpan ki buraai ko samajh sakta hai.

Albatta bohot se aise masail hain jin tak hamari aqlon ki rasai nahi ho sakti aur humein Anbiya aur Aimma ki rahnumai ki zaroorat hoti hai.

Bana barin agar Ashaira, "Husn o Qubh Aqli" ka inkar karte hain aur achaai aur burai ki shanakht hatta ke adalat aur zulm waghera ke bare mein bhi mazhab aur shariat ko is pehchan ka zariya batate hain na ke aql ko, to ye unki samajh ki ghalti hai. Kyunki agar hamari aql ko achaai aur burai ki samajh na ho to humein ye kahan se maloom hoga ke Khuda-e-Alam kisi jhootay aadmi ko mojza ata nahi karta? Lekin jab hum ye kehte hain ke jhoot bolna buri baat hai aur Khuda ki zaat se kisi burai ka sarzad hona muhal hai, to maloom ho jaye ga ke Khuda-e-Alam ke tamam waade sachay aur uski tamam baatein sahi hain. Wo kisi jhootay aadmi ke bazu mazboot nahi karta aur kabhi bhi jhootay shakhs ko mojza ata nahi farmata, aur is marhale tak pohanch kar un cheezon par aitbaar kiya ja sakta hai jo deen aur mazhab mein ward hui hain.

Ab hum Khuda ki adalat ke dalail bayan karte hain.

Zulm ka Sarchashma Kya Hai?
Zulm kisi bhi wajah se kiya ja sakta hai:

  1. Jahalat – Kabhi aisa hota hai ke zalim shakhs ko haqeeqat ka ilm nahi hota aur wo dosron ke huqooq paimal kar baithta hai bina iske ke use apni ghalti ka ehsaas ho.
  2. Zaroorat – Kabhi insan dosron ke paas mojood cheez ki zaroorat mehsoos karta hai aur uske dil mein waswasa hota hai ke ye cheez zabardasti le li jaye.
  3. Ajz aur Natwani – Kabhi aisa hota hai ke insan dosron ke haq mein kotahi nahi karna chahta, lekin wo is qabil nahi hota.
  4. Khud Gharzi, Keena aur Intiqam – Kabhi sirf khud gharzi, hasad ya intiqam lene ki soch insaan ko zulm par amadah karti hai.

Khuda Zulm Se Pak Hai
Ye tamaam cheezen Khuda ki zaat mein nahi hain kyunki wo har qisam ki zaroorat se beniyaz hai, "Ala kulli shay'in qadeer" hai, aur har aik par meharban hai. Wo kabhi bhi zulm nahi karta. Agar wo badkaron ko saza deta hai to wo unke aamaal ka natija hota hai, jaise koi shakhs manfi aadaton ki wajah se bimariyon ka shikar ho jaye.

Quran Aur Adal-e-Ilahi
Quran majeed mein aata hai:

  1. "Wama tajzawna illa ma kuntum ta‘maloon." (Surah Saffat, Ayat 39) – "Aur tumhein to sirf usi ka badla diya jaye ga jo tum dunya mein karte rahe."
  2. "Inna Allaha la yazlimu an-naasa shay'an wa lakin an-naasa anfusahum yazlimoon." (Surah Yunus, Ayat 24) – "Khuda har giz logon par zulm nahi karta magar log khud apne upar zulm karte hain."
  3. "Inna Allaha la yazlimu mithqala dharrah." (Surah Nisa, Ayat 40) – "Khuda zarrah barabar bhi zulm nahi karta."
  4. "Wa nada'ul mawazinal qista li yaumil qiyamah fala tuzlamu nafsun shay'a." (Surah Anbiya, Ayat 47) – "Hum qayamat ke din adl ke tarazon ko qaim karenge aur kisi par zarrah barabar bhi zulm nahi hoga."

Adl-o-Insaaf Ki Da’wat
Jis tarah Khuda apni zaat mein Adil hai, usi tarah wo insani muashray mein bhi adal o insaaf dekhna chahta hai. Quran majeed kehta hai:

"Inna Allaha ya'muru bil adli wal ihsani wa ita'i zil qurba wa yanha anil fahsha'i wal munkari wal baghyi." (Surah Nahl, Ayat 90) – "Beshak Khuda insaf aur neki ka hukm deta hai aur be-hayai, burai aur zulm se roakta hai."

Zulm Ko Qubool Karna Bhi Gunaah Hai?
Islam ke mutabiq sirf zulm karna hi nahi, balki zulm sehna bhi gunah hai. Quran majeed kehta hai:

"La tazlimoona wa la tuzlamoon." (Surah Baqarah, Ayat 279) – "Na tum kisi par zulm karo aur na kisi ka zulm bardasht karo."

Agar log zulm ko bardasht karne lagain to zalim aur zyada himmat pakar leta hai.

 

Aafaat Aur Masaib Ka Falsafa

Qadeem ayyam se hi naa aagah aur kam feham logon ka aik group Khuda ki adalat par aitraz karta chala aa raha hai aur ye log aise masail awaam ke samne pesh karte hain jo baqoul un ke Khuda ki adalat ke shayan shaan nahi. Basa auqat masail ko is tarah bayan karte hain jis se maloom hota hai ke na'uzubillah Khuda adil nahi ya jis se Khuda ke wujood hi ki nafi hoti hai.

Manjumla in masail ke toofaan, zalzale aur in jaise doosre nagawaar haadisaat hain ya insani muashre mein jo imtiyaazat dekhne mein aate hain isi tarah aafat armi wa kaari jo insan aur doosri makhlooqat par nazil hoti hain in logon ki guftagu ka mehvaar hoti hain. Ye behas ya to Khuda shanasi ke zamin mein madah paraston ke sath anjaam paati hai aur ya khud Parwardigar ke baare mein.

Lekin hum ise yahan bayan karte hain aur matlab ki wazahat ke liye mandarja zail nikaat par tawajju dete hain.

1. Ma'loomat ke Zamin Mein Faisla

Aam tor par hum jab kisi cheez ke mutaliq faisla karte hain ya kisi aik cheez ko doosri cheez ke sath mutabiqat dete hain to ye us rabtay ki bina par hota hai jo wo cheezein hamare sath rakhti hain ya inki aapas mein jo nisbat hoti hai.

Maslan apne se faaslay ki bina par kehte hain ke falan cheez qareeb hai ya door hai. Ya apni roohani ya jismaani haalat ki bina par kehte hain ke falan aadmi taqatwar hai ya kamzor hai.

Yahi faisla hota hai khair o shar aur aafat o baleyat ke baare mein bhi. Maslan kisi ilaqe mein barish hoti hai to humein is se koi sarokar nahi hota ke majmooi tor par iska kya asar hua hai? Hum to ye dekhte hain ke hamari zindagi, makaan, zira'at ya zyada se zyada hamare shehar par iska kya asar hua hai?

Agar acha asar pada to kehte hain ke "Rehmat" thi. Aur agar manfi asar hua hai to kehte hain ke "Mosiibat thi". Agar cheh majmooi tor par iske ache asraat hi kyu na hon?

Jab kisi purani aur boseeda imarat ko az sar-e-nau tameer karne ke liye giraya jata hai aur ek raahguzar ki haisiyat se agar hamara wahan se guzar ho to gard o ghubar se dochar hone ki wajah se hum shikayat karte hain ke ye kya ho raha hai? Agar cheh us jagah par hospital hi kyu na tameer kiya jaye jisse lakhon mareezo ko faida pohnchega.

Hum zahiri tor par saanp ke dank ko aafat aur shar kehte hain lekin nahi sochte ke ye uske liye mode-difa ka aik zariya hai aur basa auqat iske zeher se aisi dawaein bhi tayar ki jati hain jo hazaron insano ki jaan bachane mein muawin sabit hoti hain.

Banabari'n agar hum ghalat nataij hasil karne se bachna chahte hain to hamara farz hai ke apni mehdood ma'loomat ko dekhein aur kisi cheez ke mutaliq faisla dene ke liye sirf apne sath rabtay ya niyyat ko mad-e-nazar na rakhein balki uske tamam pehluon ko samne rakh kar koi faisla dein.

Dar asal duniyaavi haadisaat zanjeer ki kariyon ki manind aik doosre se paiwasta hain. Maslan aaj jo toofaan hamare shehar mein aaya hai...

Aur kal jo toofani barishen hongi isi silsile ki ek kadi hain jo doosre ilaqon ke hawadis se mili hui hain. Isi tarah jo hawadis guzashata dino mein pesh aate hain un hawadis se baham marboot hain jo kal pesh aayenge.

Lihaza hawadis ke ek chhote se hise ko samne rakh kar aur bohot bade hise se chashm poshi karke foran faisla de dena aqal aur mantiq ke khilaf hai. Albata shar mutlaq, yani jo sab ka sab shar ho aur khair ka koi bhi pehlu isme na paya jaye, ye to qabil-e-aetraz ho sakta hai. Lekin jismein shar ka pehlu kam aur khair ka hissa zyada ho, to ye ek amal-e-jarrahi ki manind hai, jo mamool takleef ke baad zyada rahat ka samaan faraham karta hai.

1. Zilzale ki Misaal

Zyada wazahat ke liye hum zilzale ki misaal pesh karte hain. Ye theek hai ke zilzala ek lehaz se ek nuqsan deh cheez hai. Is se tabahi aur weraani wujood mein aati hai, lekin iske doosre masail ke sath musalsal rabtay ko bhi to dekhna hoga jisse ho sakta hai ke hamara nazariya badal jaye.

Ek sawal ye paida hota hai ke aya zilzale ka taluq zameen ke andaruni bukharat aur hararat se hota hai? Ya chand ki kashish ke sath jo zameen ko apni taraf kheench rahi hoti hai? Ya dono se iska taluq hai? Is bare mein mahireen ke mukhtalif nazariye hain.

Sabab khwah kuch bhi ho, iske doosre asraat ko bhi pesh-e-nazar rakhna hoga. Yani humein ye bhi dekhna hoga ke zameen ki andaruni hararat mojooda dor mein taqat ke aham tareen amil tail ke zakhaer ijad karne mein kis qadar mo'asar hai?

Isi tarah pathar ke koe aur is qisam ki doosri nihayat mufeed ashya ki ijad se is hararat ka kya taluq hai? Naze chand ki wajah se samundar mein paida hone wala mad o jazr samundar ke pani aur is mein mojood doosri makhlooqat ko zinda rakhne aur iske khushk sahilon ki aabpashi mein kis qadar mo'asar hai?

Ek lehaz se ye bhi khair hua.

Yahan se maloom hota hai ke hamara yak tarfa faisla aur mehdood maloomat in masail ke tareek pehluon ko pesh karte hain. Lekin jis qadar hum hawadis aur unke bani talluq par ghaur karenge to haqaiq se mureed parda uthta chala jayega.

2. Hawaadis aur Tanbeeh

Quran-e-Majeed hamare ilm o danish ke mutaliq farmata hai:
"Wa ma ooteetum minal ilmi illa qaleela" (Surah Isra, Ayat 85)
"Aur tumhein ilm ka bas thoda sa hissa diya gaya hai."

Aam tor par hum sab jaante hain, balke aksar auqat dekha hai ke jin logon ko ni'matein mili hoti hain aur wo in mein gharq hote hain to ye amal unhein ghuroor aur takabbur mein mubtala kar deta hai. Aur is tarah ke log bohot se insani masail hatta ke apne faraiz se bhi ghaafil ho jate hain.

Naze humne ye bhi dekha hai ke jab auqiyanus zindagi mein thehrao ajaye aur use mukammal aish o aaram hasil ho jaye to "khaab-e-ghaflat" unpar taari ho jata hai. Aur agar yehi haalat barqarar rahe to insan shaqawat aur badbakhti ke dehane par pohnch jata hai.

Yaqinan baaz na khushgawar haalaat insan ko ghuroor aur takabbur se nijaat dilate aur use khaab-e-ghaflat se bedar karte hain.

Yaqinan aapne suna hoga ke tajurba kaar driveron ko bhi saaf aur seedhe raaste se shikayat rehti hai aur wo in raaston ko khatarnak samajhte hain. Kyunki is tarah ke raaste mein unhein jald neend ajati hai jo driver ke liye behr surat khatarnak hai.

Yehi wajah hai ke baaz mulkon mein is qisam ke raaston par masnoi nasheeb o faraz aur rukawatein banai jati hain taake hawadis ka sadd-e-bab kiya ja sake.

Insani zindagi ka rasta bhi bainah isi tarah hai. Agar zindagi ke raste mein nasheeb o faraz aur rukawatein na hon aur na khushgawar hawadis pesh na aayein to insan apne Khuda se mukammal tor par ghaafil aur bekhabar ho jaye. Apne insani, akhlaqi aur shari'i faraiz aur zimmedariyon ko yaksar bhool jaye.

Hum ye kabhi nahi kehte ke insan apne hi haathon se apne liye na khushgawar hawadis o haalaat paida kare, aur takalif ka samna kare. Balki hum to sirf ye kehte hain ke insan ko in hawadis ki taraf mutawajjeh hona chahiye kyunki basa auqat yehi hawadis insan ko khaab-e-ghaflat se bedar karte hain aur sa'adat aur khushbakhti ka sabab ya moujib-e-ibrat ban jate hain.

Is baat ka aida zaroori hai ke baaz na khushgawar hawadis aise hote hain, sab ke sab nahi. Kyunki kuch hawadis aise bhi hain jin ka falsafa hum baad mein bayan karenge.

Khuda ne azeem aasmani kitaab (Quran Majeed) mein is silsile mein yoon farmaya hai:

"Fa akhaztuhum bil-ba'saai wazzarraa la'allahum yatazarra'oon."
"Humne unhein sakht dardnaak hawadis aur ranj o gham mein mubtala kar diya hai taake wo Khuda ki taraf mutawajjeh hon!" (Surah An'aam, Ayat 42)

Sawalat ki kuch misaalein bayan kijiye aur bataiye ke aafat aur masaib ka zindagi mein aap ka bhi kabhi inse samna hua hai?

  1. Sabat ke lehaz se "Fa" se faisla se kya murad hai? "Shar-e-mutlaq" aur nisbatan khair se kya murad hai? Kya toofan aur zalzale sirf nuksan hi pohchate hain?
  2. Zindagi mein pesh aanay walay na-khushgawar waqiat insani zindagi mein kya musbat nafsiati asraat chor sakte hain?
  3. Hidayat aur gumrahi khuda ke haath mein hai!

Hidayat aur gumrahi ki qismein:
Ek musafir haath mein kisi ka pata (Address) liye aap ke paas pohchta hai aur aap se manzil-e-maqsood ke baare mein sawal karta hai. Musafir ko manzil-e-maqsood tak pohchane ke liye aap do raaston mein se kisi ek ka intekhab karenge:

  1. Ya to aap uske saath mil kar manzil-e-maqsood ki taraf chal parenge, apni neki ko had-e-kamal tak pohchane ke liye musafir ko manzil tak pohcha kar wapas aa jayenge.
  2. Ya sirf haath ke isharon aur doosri alamaton ke zariye uski rehnumai kar denge, talaash karna uska apna kaam hoga.

Is mein shak nahi ke dono surat mein aapne uski hidayat ki hai lekin yeh dono suratain aapas mein kuch farq rakhti hain. Pehli surat ka naam "Al-Iṣāl ilal-maṭlūb" yani manzil-e-maqsood tak pohcha dena hai aur doosri surat ka naam "Irāyat-ṭarīq" yani sirf rasta dikha dena hai. Quran Majeed aur Islami riwayat mein hidayat in dono ma’noon mein istemal hoti hai.

Doosri taraf, hidayat kabhi sirf tashree‘i pehlu ki haamil hoti hai jo ahkaam aur qawaneen ke zariye wuqu’pazir hoti hai aur kabhi takweeni pehlu hota hai jo ‘aalam-e-takhleeq wa afrinish ke zariye wujood mein aati hai, jaise ek nutfa ki ek mukammal insan ki taraf hidayat. Quran Majeed aur Islami riwayat mein in dono ki taraf bhi ishara kiya gaya hai.

Hum bohot si ayaat mein parte hain ke hidayat aur zillat-gari khuda ki taraf se hoti hai, to iska maqsad yeh hai ke "Irāyat-ṭarīq" khuda ki zaat ki janib se hoti hai. Kyunki usne paighambar bheje hain aur asmani kitabein naazil ki hain taake insaan ko sahi rasta batayein. Lekin jabri taur par manzil-e-maqsood tak pohchana yaqeenan insaan ke irade aur ikhtiyar ki azadi ke usoolon ke khilaf hai. Albata, kyunki manzil-e-maqsood tak pohchne ke liye jin a‘zaa wa jawarih aur qudrat wa taqat ki zaroorat hoti hai, khuda ne woh sab hamaare ikhtiyar mein de diye hain aur wahi hai jo is raah mein apni taufiq hamaare shamil-e-haal karta hai. Agar hidayat ka ma’ni is lehaz se liya jaye to ise "Khuda ki taraf se hidayat" mara liya jayega, yani asbaab aur muqaddamat ki farahmi aur phir ise insaan ke ikhtiyar mein de dena.

Ek sawal:
Ab sawal yahaan par yeh paida hota hai ke Quran Majeed ki bohot si ayaat mein hai: "Khuda jise chahe hidayat de aur jise chahe gumrah kar de".

Misl is ayat ke:
"Fa-yuḍillu-llāhu man yashā’u wa yahdī man yashā’u wa huwa al-‘Azīzu al-Ḥakīm"
(Sura Ibrahim, Ayat 4)

Bohat se log Quran Majeed ki doosri ayaat ko dekhe baghair aur ayaat ke baahimi rabta ko nazarandaaz karke sirf ek ayat par etiraz karna shuru kar dete hain. Magar jo asal nukta hai, us par wo tawajju nahi karte, aur woh yeh hai ke hamesha Quran ki ayaat ke baahimi rabta ko mad-e-nazar rakhna chahiye taake unke haqeeqi mafhoom se achi tarah aagah ho sakein.

Lihaza is maqam par hum chand ek ayaat bayan karte hain jo hidayat aur zillat par mabni hain, taake aap inhe upar wali ayat ke saath mila kar padhein aur khud hi natija hasil karein:

  1. Sura Ibrahim, Ayat 27:
    "Wa yuḍillu-llāhu aẓ-ẓālimīn"
    (Khuda zalimon ko gumrah karta hai!)
  2. Sura Ghafir, Ayat 34:
    "Wa kadhalika yuḍillu-llāhu man huwa musrifum-murtāb"
    (Isi tarah Khuda har fazool kharchi karne wale aur shak karne wale ko gumrah karta hai!)
  3. Sura Ankabut, Ayat 69:
    "Wal-ladhīna jāhadū fīnā lanahdiyannahum subulanā"
    (Jo log hamari raah mein jihad karte hain, hum unhe apne roshan raaston ki taraf hidayat karte hain!)

Jaisa ke aapne mulahiza farmaya, Khuda ki mashiyat aur irada be-hisab aur gher mehdood nahi hai.

Hidayat ki taufiq deta hai aur na hi kisi se be-hisab hidayat ki taufiq salb karta hai. Jo log rah-e-Khuda mein jihad karte hain, mushkilat se jang ki taraf jate hain, nafsani khwahishat ke khilaf jihad karte hain, khariji dushmanon ka dat kar muqabla karte hain, Khuda ne unhein hidayat ka wada diya hai aur yeh uski ain adalat hai. Aur jo log zulm o sitam ka irtikab karte hain ya uski buniyad rakhte hain aur jo log inkar, aur shak o shubah aur dilon mein waswase ijad karne ki janib qadam barhate hain to Khuda wand-e-aalam unse hidayat ki taufiq salb kar leta hai. In a’maal ki wajah se unke dil tareek aur zulmani ho jate hain. Sa’adat aur khush bakhti tak pohchne ki taufiq unhein naseeb nahi ho paati. Aur yeh hai asal ma’ni Khuda ke gumrah karne ka jo dar haqeeqat hamare apne a’maal ka natija hota hai. Aur yeh bhi ain adalat hai.

3- Ilm Azli aur Gunah ka Irtikab

Jabr o ikhtiyar ki behas ke aakhir mein hum ek nihayat hi ahem mauzoo ko bayan karna lazim samajhte hain, jo umooman jabriyon ki taraf se pesh kiya jata hai. Aur ise Khuda ka ilm azli ka naam dete hain aur woh kehte hain ke: Aya Khuda is baat ko janta tha ke falan shakhs falan waqt mein kisi ko qatal karega ya sharab piye ga ya koi aur jurm karega ya nahi janta tha? Agar kahen ke nahi janta tha to Khuda ke ilm ka inkar karenge aur agar kahen ke janta tha to laazman woh kaam anjaam pana chahiye wagarna Khuda ka ilm ghalat sabit hoga. Pas Khuda ke ilm ko ghalat sabit hone se bachane ki gharz hi se sahi gunahgar majboor hain ke gunah ka irtikab karein aur ta’at guzar ta’at karein.

"Jin logon ne apne gunahon ko chhupane, siyane aur ghaltiyon par parda dalne ke liye yeh bahana tarasha hai dar haqeeqat woh ek nukte se ghafil hain aur woh yeh ke: Khuda wand-e-ta’ala ko roz-e-azal se hi is baat ka ilm hai ke hum apne irade aur ikhtiyar se gunah ya ta’at ka irtikab karenge." Yani hamara irada aur ikhtiyar bhi Khuda ke ilm mein tha. Lihaza agar hum gunah karne par majboor ho jayein to Khuda ka ilm (Na’uzubillah) ghalat sabit hoga.

Hum is matlab ko do sawalon ke zariye mukammal tor par wazeh karte hain:

Farz karein ke ek mu’allim ko achi tarah ilm hai ke falan sust ladka saal ke aakhir mein fail ho jayega. Aur uski yeh aagahi 100% durust aur kai saalon ke tajurbon ka natija hai. To kya kal imtihan mein fail hone wala shagird apne ustaad ka yeh keh kar gareban pakar sakta hai ke: “Aap ki maloomat aur pesheen goi ne mujhe fail hone par majboor kiya hai?”

Is se zara aur aage jayein. Farz kijiye ke ek gunahon se paak aur masoom insaan ko ek khaas din mein hone wale ek nihayat hi bhayanak qatal ka ilm hai aur kisi maslehat ki bina par na to is mein mudakhlat karna chahta hai aur na hi woh ise zahir karna chahta hai. To kya aisi surat mein masoom ka ilm mujrim ko uske jurm ki saza pane se bacha sakta hai? Kya yeh kehna durust hoga ke chunki masoom ko iske irtikab-e-jurm ka ilm tha, lihaza woh apne is kaam mein majboor ho gaya tha?

Kholasa-e-kalaam:
Khuda wand-e-aalam harگز kisi ko koi kaam karne par majboor nahi karta.

Anbiya Ki Shanakht

Humein Khudai Rehnumaon Ki Kyun Zaroorat Hai?

Hamara Ilm Mehdood Hai

Mumkin hai baaz logon ke zehan mein yeh sawal paida ho ke insano ki rehnumai ke liye Khuda ki taraf se paighambaron ke mab'ous hone ki kya zaroorat hai? Aya hamari aqlein haqaiq ke idrak ke liye kafi nahi hain? Kya bashar ki ilmi taraqqi asrar ke zahir aur haqiqaton ke roshan hone mein mu'awin sabit nahi hoti?

Aur phir yeh ke anbiya jo kuch hamare liye laye hain do haal se khaali nahi:

  1. Ya to hum inhein bakhubi samajh sakte hain
  2. Ya nahi samajh sakte

To agar samajh sakte hain to phir anbiya ki zaroorat nahi, aur agar nahi samajh sakte to yeh takleef ma la yutaq hogi jo shar’an bhi durust nahi hai.

Dusri taraf yeh baat bhi ghour talab hai ke aya yeh kahan tak sahi hai ke insan mukammal tor par khud ko doosron ke ikhtiyar mein de de aur unki baaton ko baghair kisi hila-o-hujjat ke qabool kar le? Kya paighambar bhi aam insaan nahi hain? Agar aisa hai to phir hum kis tarah apni hi tarah ke insano ke tab'ay ho jayein?

Jawaab

Agar chand nukaat par tawajju di jaye to in tamam sawalat ke jawaab wazeh ho jayein ge aur insani zindagi ke liye anbiya ki zaroorat khud-ba-khud maloom ho jaye gi.

Insani zindagi mein hone wali azeem ilmi peshraft ke bawajood humein yeh baat qabool karni hogi ke ab bhi hum jo kuch jante hain woh un cheezon ke muqablay mein jo hum nahi jante, aise hi hain jaise samundar ke muqable mein qatra ya rai ke muqable mein pahaad.

Balke baaz danishwaron ke qoul ke mutabiq, is waqt ilmi lehaaz se jo kuch bhi hamare paas mojood hai, alam-e-hasti ki azeem kitaab ke muqable mein abjad ki haisiyat rakhta hai.

Balfaz-e-digar, jis ilaqay ko hamare ilm o danish ne roshan kiya hua hai woh ek bilkul hi chhota sa mehdood ilaqa hai jiske doosri taraf se hum mukammal tor par be-khabar hain.

Anbiya is liye aate hain ke is wasee’ o areez ilaqay ko wahan tak roshan karein jahan tak zaroorat hai.

Misal

Dar haqeeqat hamara ilm ek taqatwar bulb ki manind hai jabke anbiya aur wahi asmani aafitab-e-aalam taab ki tarah. Jab surat-e-haal yeh ho to koi aisa aqilmand insan hai jo yeh kahe ke taqatwar bulb ke hote hue mujhe aafitab-e-aalam taab ki kya zaroorat?

Is se zyada wazeh alfaaz mein yoon kahain ke masail-e-zindagi ko teen hisson mein taqseem kiya ja sakta hai:

  1. Ma’qool
  2. Na-ma’qool
  3. Majhool

Anbiya kabhi bhi na-ma’qool yani insani aql o khird ke khilaf koi baat nahi karte. Agar karein to woh paighambar nahi. Balke anbiya "majhoolat" ke fehm o idrak mein hamari madad karte hain aur yahi cheez hamare liye zabardast ahmiyat ki haamil hai.

Bina barin jo log yeh kehte hain ke aqal o khird ke hote hue anbiya ki koi zaroorat nahi (Hindustan aur doosre ilaqon mein rehne wale barahmanon ki manind afraad ya aise log jo kehte hain ke insaan ki is ilmi taraqqi ke dour mein anbiya aur unki taleemat ki koi zaroorat nahi), aise logon ne na to insani ilm o danish ki qalamro ko pehchana hai aur na hi yeh log anbiya ki risalat ka sahih idrak rakhte hain.

Inka yeh daawa bilkul aisa hi hai jaise pehli jama’at ka koi bacha jo abhi sirf huroof-e-tahajji se waqif hua ho yeh kahe ke "Mujhe kisi ustaad o mu’allim ki zaroorat nahi kyunki main tamaam aalam ka ilm rakhta hoon."

Kya iski yeh baat ma’qool hai?

Anbiya Sirf Ma’allim Insaniyat Hi Nahin, Balke Rehbar-e-Aalam Bhi Hain

Anbiya ki rehbareet se muta’liq behas aindah safahat mein pesh ki jayegi. Koi bhi yeh nahi kehta ke insan khud ko apne jaise doosre insaan ke mukammal ikhtiyar mein de de. Qabil-e-ghour nukta to yahi hai ke humein chahiye ke hum qatai daleel se unke Khuda ke sath ta’alluq ko bachayein.

Aur yeh sirf us waqt mumkin hai jab hum in asmani peshoaon ki baat sunein aur unki aala taleemat ko jaan-o-dil se qabool karein. Hum daleel se sabit karein ge ke anbiya ka barah-e-raast ta’alluq wahi se hota hai, yani woh Khuda ke be-inteha ilm se irtibaat rakhte hain.

Agar hum kisi maahir tabeeb ke nuskha par amal karein to kya yeh khilaf-e-aql hai? Anbiya bhi to roohani tabeeb hote hain. Isi tarah agar kisi ustaad o mu’allim ke sabak ko jo meri aql aur khird se ham-ahang hai qabool karta hoon to kya yeh khilaf-e-aql hai? Anbiya bhi to azeem ilm-e-bashriyat hain.

Behtar maloom hota hai ke zaroorat-e-ba’that-e-anbiya par mazeed behas ki jaye.

1. Taleemi Lehaz Se Zaroorat

Agar hum ek aisi khayali sawari par sawar hon jo noor ki shu’aon se banai gayi ho aur jo teen laakh kilometer fi second ke hisaab se la-mehdood faza mein parwaz kar sake, to is faza ke sirf ek goshay ke nazaray ke liye hazaron umar-e-nou darkaar hongi.

Yeh duniya apni is wus’at ke sath, jiska mukammal ilm Khuda ke siwa kisi ko nahi hai, be-fayda paida nahi ki gayi. Jaisa ke hum pehle tazkara kar chuke ke is jahan ki paidaish ka faida Khuda ko nahi pahuncha, kyunki woh har lehaz se kaamil aur be-niyaaz hai.

Is mein kisi qisam ka nuqs ya kami nahi hai ke woh jahan ko paida kar ke is kami ko pura karna chahe. Bina barin is aafrinish ka maqsad doosron par jood-o-karam aur maujoodat-e-aalam ko darja-e-kamaal tak pahunchaana hai.

Jis tarah sooraj zameen par chamakta hai, usko hamari zaroorat nahi balke hum hain jo uski taabandagi ke mohtaaj hain aur is se fawaid haasil karte hain.

Kya Sirf Hamari Ma’lumat Kaafi Hain?

Dusri taraf yeh baat bhi qabil-e-ghour hai ke aya tanha hamari maloomat rah-e-takammul ke liye kaafi hain? Kya ek insan-e-kaamil ke marhale tak pahunchnay ke liye yeh kafi hain?

  • Hum asrar-e-kainat se kis had tak waqif hain?
  • Haqiqat-e-zindagi kya hai?
  • Yeh duniya kab se mojood hai?
  • Kab tak baqi rahegi?

Kisi ko kuch nahi maloom.

Ijtema’i aur iqtisaadi zindagi ke muta’liq mukhtalif danishwaran-e-aalam mukhtalif a’ra rakhte hain.

  • Ek giroh ma’ashray ke liye sarmayadari ko acha samajhta hai.
  • Doosra socialism aur communism ko ma’asharti aur iqtisaadi zindagi ke liye mufeed khayal karta hai.
  • Teesra dono ka mukhalif hai aur in nizaamon ko ma’ashray ke liye nukhsaan-dah aur zarar-rasaan samajhta hai.

Doosray shu’ba-e-hayat mein bhi isi tarah ke ikhtilafat mojood hain.

In ikhtilafat ke darmiyan aaj ka insan hairan o sargardaan hai ke kis ko durust mane aur kis ko laghw.

Yahan pahunchnay par az ruye insaaf yeh maanna padega ke paidaish ke asal maqsad – zindagi ke tamaam shu’baat mein kamaal aur taraqqi – tak pahunchnay ke liye aisi taleemat ki zaroorat hai jo har qisam ki laghwiyat se paak hon aur jo is taweel rah-e-zindagi mein manzil-e-maqsood tak pahunchnay mein madadgaar hon.

Aur in taleemat ka maddar-o-manba sirf “ilm-e-ilahi” yani wahi asmani hi ho sakti hai, jiske haamil anbiya-e-ilahi hain.

Jis Khuda ne humein is raah-e-takammul ko sar karne ke liye khalq kiya hai, woh kis tarah is raah ki zarooriyat se ghafil ho sakta hai aur ilm o danish ke silsile mein humein apne ikhtiyar par chor sakta hai?

2. Ijtima’i Aur Ikhlaqi Medan Mein Rehnumai Ki Zaroorat

Hum sab is baat se bakhubi agah hain ke insani wujood ke andar aql aur khird ke ilawa kuch aur quwatein bhi kaarfarma hain jinhein ghara’iz ya khwahishat-e-nafsani kehte hain.

  • Khud khwahi
  • Khud pasandi
  • Ghaiz-o-ghazab
  • Shuhrat-e-nafsani

Aur isi tarah ke doosre ghara’iz hamare wujood mein paye jate hain.

Agar insan in ghara’iz ko qaabu mein na rakhe to is baat ka qawi imkaan hai ke yeh ghara’iz insani aql o khird par ghalib aa jayein.

Aur phir tareekh mein ek aur zalim, jafa-kar, sitamgar aur insan-numa darinda ka izafa ho jaye jo sahrai bhediyon se bhi badtar ho.

Insaniyat Ki Ikhlaqi Tarbiyat Ke Liye Murabbi Ki Zaroorat

  • Humein ek murabbi (tarbiyat karne wale) ki zaroorat hai.
  • Ek aise uswah aur namuna ki zaroorat hai jinki raftar, guftaar aur kirdar hamare liye misaal ho.
  • Jinki roshni mein insan apni ikhlaqi tarbiyat ka samaan kar sake.
  • Humein aise kaamil tarbiyat kunanda ki zaroorat hai jo zindagi ke nasheeb-o-faraz mein hamari rehnumai aur dastgeeri kare.

Jo apni raftaar o kirdar ke zariye ikhlaqi fazail o kamalat ke usool hamari zindagiyon mein daakhil kar de:

  • Shuja’at
  • Shahamat
  • Insaan dosti
  • Muruwwat
  • Afw
  • Wafadari
  • Nek chalan
  • Amanat
  • Ikram

Yeh kaam ma’soom paighambar ke ilawa aur kaun anjaam de sakta hai?

Isi daleel ki bina par yeh baat qatai aur qati tor par na mumkin hai ke Khuda-e-Qadir-o-Meharban insaniyat ko aise peshwa aur rehnumaon ke wujood se mehroom rakhe.

(Behas jari hai...)

Yeh lo, roman urdu mein likh diya hai, format bhi thoda behtar kar diya hai taake asani se parha ja sake:

 

Sawalat:

  1. Kya aap mehsoos karte hain ke jis qadar hamare ilm o danish mein izafa hota jata hai, utna hi humein mehsoos hota hai ke hamari majhoolat, maloomat se zyada hain? Misal pesh karein.
  2. Kya aap andhi taqleed aur ambiya ki itaat mein farq bayan kar sakte hain? Apne jawab ko wazahat se bayan karein.
  3. Agar hum rehbar o rahnuma ke baghair anjane raste par chal dein to kya khatarat pesh aa sakte hain?
  4. Humein ambiya ki rahbari ki kisi had tak zaroorat hai?
  5. Kya aap bata sakte hain ke is sabaq mein kaun si aisi cheez reh gayi hai jo agle sabaq mein bayan hogi?

 

Dusra Sabaq: Qanoon ki Ro Se Ambiya Ki Zaroorat

Tamaam shoba-haaye zindagi mein qanoon ki zaroorat:

Guzishta sabaq mein zikr ho chuka hai ke ambiya ki zaroorat do lihazon se hai, ek taleem aur doosra tarbiyat. Ab dekhna hai ke ijtima'i qawaneen mein ambiya ka kirdar kis had tak zaroori hai aur iski kis qadar ahmiyat hai.

Hum achi tarah jaante hain ke insan ke liye sabse bara imtiyaz jo har marhala par uski taraqqi ka sabab aur zindagi ke tamaam shoba'on mein use doosri makhlooqat se mumtaz maqam ata karta hai, uski "ijtima'i zindagi" hai.

Aur yeh baat yaqeen se kahi ja sakti hai ke agar bani no-insan ijtima' ki is zanjeer mein jude na hote to yaqeenan aaj fikr o tamaddun ke lihaz se unki zindagi "pathar ke zamane" ke insaan se mukhtalif na hoti.

Yeh ijtima'i sa'ee o koshish hai jisne saqafat o tamaddun ke charagh roshan kiye hain aur jiski wajah se nai nai ijaad aur iktishaafat ho rahe hain.

Misal ke tor par agar chand ki satah par insan ke pohanch jane hi ko dekha jaye to yeh haqeeqat maloom hogi ke yeh ek ya chand science-danon ki koshish ka nataija nahi, balki iske peeche wo hazaron science-danon ki sadiyon par moheet koshishen kaar farma hain.

Ya agar aaj ka zamana dekha jaye ke koi doctor kisi murda insan ke zinda dil ko kisi doosre insan ke naqis dil ki jagah peywand lagane mein kaamiyab hua hai to yeh azeem kaarnama sirf usi doctor ki mehnat ka samar nahi, balki yeh kaam hazaron doctoron aur tabeebon ke un tajurbaat aur tehqiqat ka samar hai jo unhon ne hazar ha saal ke dauraan anjaam diye aur jo unke shagirdon ke zariye rafta rafta is zamane mein natija khez sabit hue.

Lekin ijtima'i zindagi apni tamaam khoobiyon ke sath sath kayi mushkilat bhi rakhti hai.

  • Aur wo hain:
    • Insani huqooq aur mafadaat ka bahami takra'o
    • Ek doosre ke huqooq ka ghasb karna
    • Zulm o ta'addi
    • Hatta ke jung aur khoonrizi

Is maqam par pohanch kar kahin kisi aise aa'in wa qawaneen ki zaroorat ka ehsaas hota hai jo ijtima'i zindagi ki in mushkilat ko hal kar sakein.

Yeh qawaneen hamari teen badi mushkilat ko hal kar sakte hain:

  1. Qanoon ma'ashre ke liye infiradi faraiz aur har fard ke liye ma'ashre ke faraiz ko roshan karta hai.
  2. Insani istidad ko parwaan charhata hai aur logon ki infiradi koshishon ko yakja karta hai.
  3. Qanoon afraad ki taraf se anjam pane wale kaamon ki nigrani ki raah hamwaar karta hai.

Qanoon zalimon ke muqable mein mazloomon ke huqooq ka tahaffuz karta hai aur har qisam ki na-insafi ka sadd-e-baab karta hai, neyz buqta zaroorat mujrim ko kaif-e-kirdar tak pohchane ke liye saza tajweez karta hai.

 

Behtareen Qanoon Saaz Kaun Hai?

Ab dekhna yeh hai ke wo kaun si hasti hai jo bani no-insan ki zarooriyat ko mad-e-nazar rakh kar qanoon saazi ki ahmiyat ki haamil hai aur qawaneen bhi aise ke jin mein mutazakkira bala teenon shara'it ko pesh nazar rakha jaye:

  1. Bani ijtima' ke muqable mein fard ke aur fard ke muqable mein ijtima' ke huqooq o faraiz
  2. Anjaam pane wale kaamon par mukammal nigrani
  3. Tajawuz kaaron ke doosron ke huqooq par daaka dalne ki rok tham ke liye iqdamat

 

Misal:

Insani ma'ashre ko ek rail gaari tasavvur kijiye aur arkaan-e-hukoomat ko uska driver jo gaari ko manzil-e-maqsood ki taraf le jaane ka zimmedar hai.

Railway line ko qanoon samajh lijiye jo mu'ayyan safar ki taraf le jaane wale raste ka kaam deti hai. Aisa rasta jo nasheeb o faraaz aur pech o kham se guzarta ho.

Ek behtareen railway line ke liye درج ذیل sifat ka haamil hona zaroori hai:

  1. Jis zameen par yeh line bichayi jaye wo itni mazboot ho ke gaari ka zyada se zyada bojh bardasht kar sake.
  2. Railway line ki dono padriyan baham mutawazan hon aur unka darmiyani faasla rail ke paiyon ke darmiyani faasle se mutabiqat rakhta ho.
  3. Jin surangon ke darmiyan se yeh gaari guzre unki diwaren aur chhatain gaari ke hajm ke mutabiq hon.
  4. Raste ke nasheeb o faraaz is qadar namozoon na hon ke brake lagane aur in nasheeb o faraaz ko tay karne mein gaari ko dushwari ka samna karna pade.
  5. Rail line ke ird gird maujood paharon ke patharon aur mitti ke todon ke girne ka imkan, neyz sielab aur barfani todon ki mumkinah rukawat aur isi qisam ke doosre imkanaat ko mad-e-nazar rakha gaya ho taake har qisam ke halaat mein gaari wahan se khair o afiyat ke sath guzar sake.

 

Is misal ko pesh nazar rakhte hue ab hum ek martaba phir "insani ijtima’" ki taraf laut-te hain...

Yeh lo, Roman Urdu mein likh diya hai, format bhi sahi hai:

Insaniyat ke liye behtareen qanoon saazi ka aham kaam anjaam dene wali hasti ko darj zail khasoosiyat ka haamil hona chahiye:

  • Noo-e-insani ki bator-e-kamil shanakht rakhti ho aur is ki khwahishat, jazbat, zarooriyat aur mushkilat se bakhubi aagah ho.
  • Qanoon saazi ke moqa par insan mein mojood qabiliyat aur liyaqat is ke paish nazar hoti taake insani iste'daad ko parwan charhne ka moqa mil sake.
  • Insani ijtima ko paish aanay wale har qisam ke mumkinah hawadis aur in ke rad-e-amal ki pesh bini kar sake.
  • Insani ijtima mein is ke zaati mafadaat mojood na hon taake qanoon saazi ke waqt apne zaati mafadaat ya apne se wabasta logon ke mafadaat is ke paish nazar hon.
  • Is qanoon saaz ko insani zindagi mein paish aanay wali aindah tamaam mumkinah taraqqiyon aur pesh raft, naze tanazzuli aur inhitat se aagah hona chahiye.
  • Ise har qisam ki khata, laghzish aur bhool chook se mubarra hona chahiye.
  • Is qanoon saaz ko is qadr taqatwar aur qudratmand hona chahiye ke wo muashray ki kisi bhi taqatwar tareen hasti se maroob wa kha'if na ho sake aur saath hi wo nihayat mehrban aur dilsooz bhi ho.

Yeh sharaait kisi mein pai jati hain?
Aaya insan behtareen qanoon saaz ho sakta hai?
Aaya aaj tak koi shakhs insan ko mukammal tor par pehchan saka hai? Jabke asr-e-hazir ke aik Danishwar ne "Insan Mojood Na-shinakhta" ke naam se aik kitaab likhi hai jisme usne is baat ka iqraar kiya hai ke insan wo mojood hai jise aaj tak koi nahi pehchan saka.
Aaya insani khwahishat, jazbat, zarooriyat aur mushkilat ko poori tarah shanakht kar liya gaya hai?
Aaya Khuda ke siwa kisi aur par insan ki tamaam jismani aur roohani zarooriyat aashkara hain?
Aaya aam insano mein koi aisa shakhs mil sakta hai jis ke apne zaati mafadaat na hon? Nahi
Aaya aam aadmiyon mein kisi aise shakhs ko aap jante hain jo har qisam ki ghaltiyon aur laghzishon se mehfooz ho aur insaan ke infiradi aur ijtimai masail se poori tarah ba-khabar ho?

Is bana par Khuda ke ilawa koi aur sahih aur jami' qanoon saaz nahi ho sakta. Is ke saath saath hum is natije par bhi pohonchte hain ke jis Khuda ne insan ko taraqqi aur kamal ki raahon ko tay karne ke liye khalq kiya hai wo in ki rehnumai ke liye aise afraad ko bhi muqarrar kare jo logon ko in raahon ki taraf rahnumai faraham karain aur qawaneen-e-Ilahi ko logon tak pohonchayein.

Yeh yaqeenan jab log yeh jaan lenge ke qanoon, qanoon-e-Ilahi hai to is par mukammal aitamaad aur kaamil itminan ke saath amal pira honge. Balafaz-e-digar in ki qanoon se aagahi hi qawaneen ko amali jama pehnane ki zamin hogi.

Toheed aur Nabuwat ka Bahami Rabita

Yahan yeh nukta bhi tawajju talab hai ke khud nizaam-e-khalqat-e-kainaat hi Anbiya ki ba'athat par roshan aur wazeh daleel hai.

Is nukta ki tozeeh mein arz hai ke:
Kainaat ke is hairat angaiz nizaam ke baare mein agar thore se ghoro fikr se kaam liya jaye to maloom hoga ke Khuda-e-Karim ne kisi chhoti se chhoti makhlooq ko bhi apne lutf-o-karam se mehroom nahi rakha aur is ki kaisi bhi zaroorat nahi chhodi.

Misal ke taur par agar usne humein nazaara-e-kainaat ke liye aankhon jaisi azeem ne'mat se nawaza hai to in aankhon ki hifazat wa nigahdasht, naze roshni ko aik khaas qaaiday ke sath aankhon tak pohonchane ke liye palkain aur abroo bhi ata kiye.
Aankhon ke atraf mein aansuo'n ke ghudood paida kiye taake wo hamesha aankhon ko tar rakhein kyunki aankhon ka khushk hona in ke zaya hone ka sabab hoga.
Aur phir aankhon ke goshon mein chhote chhote suraakh banaye hain taake in ke zariye insani paani naak mein chala jaye. Agar yeh suraakh mojood na hon to paani ke qatrat hamesha hamari aankhon se jari rahain.
Aankhon ki niqiyaan is qadr hassas banai hain ke wo roshni ki shiddat mein khud sukarti aur phelti hain, is tarah aankhon mein ek munasib miqdar mein roshni daakhil hoti hai aur yoon aankhein nuksaan se mehfooz rehti hain.
Aankhon ke dheilon ke atraf mukhtalif khaliya banaye hain taake wo inhein aasanai se idhar udhar ghumaa sakein aur mukhtalif atraf mein dekhne ke liye insan ko sir aur badan ko na hilana pade.

Aaya jo Khuda insan ki is qadr chhoti chhoti zarooraton tak ko pura karta hai mumkin hai ke wo ise ma'soom, qaabil-e-aitamaad aur haamil-e-wahi rahbar aur rahnuma se mehroom rakhe?

Mashhoor falsafi Bu Ali Sina, apni maroof kitaab "Shifa" mein kehta hai ke:
"Apni noo ki baqa aur kamalat ke hosoool ke liye insan ko Anbiya ki ba'athat ki is se zyada zaroorat hai jitni aankh ko palkon aur abroo'on ya paaon ke talway ko khal ki."

Bana barin yeh bilkul naa mumkin baat hai ke Khuda-e-Meharban ek aam zaroorat ko to pura kare lekin doosri aham zaroorat ko nahi.

Sawalat:

  1. Insani zindagi ka sabse bara aizar kya hai?
  2. Qanoon ke baghair insan kyun zindagi basar nahi kar sakta?
  3. Misaal se wazeh kijiye ke insani zindagi mein qanoon kisi had tak moassar hai?
  4. Behtareen qanoon saaz mein kin sifat ka paya jana zaroori hai?
  5. Kyun anbiya ko insano mein se hona chahiye?
  6. Anbiya kyun masoom hote hain?

Gunah aur ghaltiyon se bachaav

Is mein shak nahi ke paighambar ko sabse pehle logon ke darmiyan apna aitmaad paida karna chahiye. Is tarah ke uski baaton mein kisi qisam ke jhoot aur khilaf-e-waqia hone ka ihtimal baqi na rahe. Basorat-e-deegar unki risalat, rehnumai aur qiyadat mutazalzal hone ka khatra hai.

Agar anbiya masoom na hon to uzar tarash logon ko ye kehne ka moqa mil jayega ke anbiya se ghaltiyon ke sarzad hone ka imkan hai, lihaza unki itaat laazim nahi.
Naze iske nateeje mein haqeeqat talib logon ke dilon mein bhi shukook o shubhaat ka paida hona laazmi hai. Lihaza wo dawat ko qabool karne ke maamle mein rad o qabool ki sard mehri ka shikar ho jayenge.

Ye daleel jise “Daleel-e-Aitmaad” ka naam diya ja sakta hai, anbiya ki ismat par aham tareen daleelon mein se ek hai. Balfaz-e-deegar ye kaise mumkin hai ke Khuda-e-Ta’ala kisi aise shakhs ki be-chun-o-chara aur ghair mashroot itaat ka hukum de jise kisi waqt bhi ghalti sarzad hone ya irtikab-e-gunah ka zarra barabar bhi shaiba ho?

To kya aisi surat mein log uski itaat o pairavi karenge? Agar itaat karein to goya ghalti aur gunah mein bhi ittiba karein ge aur agar itaat na karein to anbiya ki qiyadat tazalzal ka shikar hogi.

Khususan is liye ke anbiya ki qiyadat doosri qiyadat se bilkul mukhtalif haisiyat ki haamil hai kyunki log apne aqaaid o aamaal anbiya ki zaat se lete hain.

Yehi wajah hai ke buzurg mufassireen:
"Atee'ullah wa atee'ur-rasoola wa ulil amri minkum,"
(Allah ki itaat karo aur Rasool aur Ulil Amr ki itaat karo)
(Surah Nisa, Ayat 59)

Ki tafseer mein kehte hain ke mutabiqat aur ghair mashroot itaat ka hukum is baat ki daleel hai ke tamam anbiya masoom hote hain aur “Ulil Amr” se muraad Imam Masoom hain jo paighambar ki tarah masoom hain. Wagarna kabhi bhi Khuda-e-Ta’ala ghair mashroot tor par inki itaat ka hukum na deta.

Ek aur zariye se bhi anbiya ka har qisam ke gunahon se mubarra aur masoom hona sabit kiya ja sakta hai aur wo ye ke:
Anbiya ki zaat mein gunah ke awaamil unki shikast ka sabab bante hain.

Wazahat ke liye arz hai ke:
Jab hum apni zaat mein ghaur-o-fikr karte hain to maloom hota hai ke hum baaz gunahon aur bare kaamon se taqreeban mehfooz ya balfaz-e-deegar “Masoom” hain.

Zail ki chand misaalon par tawajju farmayein:
Aaj tak aapne kisi aqilmand ko dekha hai jo aag khane ki fikr mein ho? Ya usne kooda karkat aur ghalazaton ke khane ke baare mein socha ho?

Aaya kisi bashaoor insaan ko dekha hai jo maadarzaad barhana ho kar galiyon aur bazaron mein nikal khara ho?

Yaqeenan aapka jawab nafi mein hoga. Aur agar kisi waqt kisi aise shakhs ko dekha bhi hoga to yaqeenan kahenge ke uska dimaghi tawazun durust nahi, ya wo nafsiyati mareez hai.

Wagarna kisi aqil insaan ke liye in kaamon ka anjaam dena muhaal hai.

Jab hum is tarah ke haalaat (upar bayan shuda haalaat ki manind) ka tajziya aur tehqeeq karte hain to is nateeje par pohnchte hain ke in kaamon ki burai is qadar wazeh hai ke ek bashaoor insaan ko is par ghaur karne ki zaroorat bhi mehsoos nahi hoti.

Yahan hum is haqeeqat ko ek jumla mein yoon bayan kar sakte hain ke:
Har sahih aur bashaoor insaan kuch khaas qisam ke Na-shaista aur qabil-e-nafrat aamaal se "mehfooz" ya balfaz-e-deegar ek tarah ki ismat ka haamil hota hai.

Is marhala par hum ab kuch aur aage barhte hain. Insani muashre mein hum dekhte hain ke kuch afraad chand behuda aur na-shaista aamaal se mehfooz hain, jabke aam log in aamaal ki anjaam dehi se parhez nahi barte.

Misaal ke taur par:
Hum dekhte hain ke ek maahir doctor jo jaraim ki tamaam anwaa’ se bakhoobi aagah hai, harگز mehla aur gadla pani peene par tayar nahi hoga, jabke ek anparh aur banjar aadmi bade maze se is pani ko "nosh-e-jaan" karta hai.

Lihaza, is mukhtasir si behas ke baad hum is natije par pohnchte hain ke kisi mauzoo se insan ki aagahi jitni zyada hogi, utna hi wo na-shaista aur qabeeh aamaal se bachne ki koshish karega.

Is qaaide ki ro se hum keh sakte hain ke agar kisi insan ke imaan aur aagahi ki satah buland ho, Khuda aur adl-e-ilahi par uska imaan is tarah pukhta ho jaye ke wo tamaam haqaiq ko apni ankhon se dekh raha ho, to wo har qisam ke gunahon ke irtikab se mehfooz hoga.

Aur tamaam na-shaista aur qabeeh aamaal uske liye aise hi honge jaise kisi ka maadarzaad barhana hokar gali koochon mein ghoomna ya aag khana.

Nateeja:

Is tamaam behas ka nateeja ye baramad hota hai ke:
Anbiya-e-Kiraam ka ilm, aagahi aur Khuda ki zaat par be-had imaan unhein ma'siyat ke irtikab se baaz rakhta hai, aur gunahon ko barhane wale asbaab bhi unke imaan ki shiddat ke samne be-asar rehte hain.

Gunah aur nafrat angez aamaal unke aqal par ghalib nahi aa sakte.

Ismat – Ek Mumtaz Maqam

Baaz log jo ismat ke mafhoom se na-aashna aur gunahon se mehfooz rakhne wale asbaab se be-khabar hain, ye aitraaz karte hain ke:
Agar Khuda kisi ko gunahon se bachaye rakhe aur uski zaat mein gunah ke asbaab ka khatma kar de, to ye uske liye kaun si fakhar ki baat hai?
Kyuki is tarah uska gunahon se mehfooz rehna ek qism ki khiwri ki bina par hai.

Jawab:
Jaise ke hum guzashata safhaat mein zikr kar chuke hain, anbiya ka gunahon se mehfooz rehna ek ikhtiyari amal hai, aur ismein jabbar aur zabardasti ka zarra barabar bhi dakhil nahi.

Balki ye unke zubardast imaan, kaamil yaqeen aur be-had ilm wa ma’rifat ka nateeja hota hai, aur ye baat unke liye ek azeem fakhar ki haamil hai.

Misaal:
Agar koi doctor shiddat se bimari paida karne wale asbaab se parhez karta hai, to kya ye uske majboor hone ki daleel hai?
Agar koi shakhs hifzan-e-sehat ke usoolon par sakhti se kaarband ho, to kya ye uski fazilat shumar nahi hogi?
Agar koi qanoon-dan kisi jurm ke khatarnaak anjaam ke pesh-e-nazar us se parhez kare, to kya ye baat qabil-e-tahseen nahi?

Bana barin, hum is nateeje par pohnchte hain ke anbiya ki ismat ek ikhtiyari amal hai, jo unke liye ek azeem iftikhar ka baais hai.

 

Sawalat:

  1. Masoom hone ki kitni aqsam hain?
  2. Agar anbiya masoom na hote to kya hota?
  3. "Ismat" ki kya haqeeqat hai?
  4. Sabq mein bayan karda misaalon ke ilawa aisi misaalein pesh karein jin ke mutabiq tamaam ya kuch log masoom hon?
  5. Anbiya ki ismat "ikhtiyari" hai ya "ijbari"? Daleel se bayan kijiye.

Chautha Sabak
Anbiya Ki Shanakht Ka Behtareen Tareeqa

Beshak har daaway ko qubool kar lena bar khilaf-e-aqal o manṭiq hai, kyunki Khuda ki taraf se mab'ous kiye gaye afraad ka daawa-e-nabuwwat o risalat to durust hai, lekin is baat ka bhi to qawi imkaan hai ke koi ibn-ul-waqt aur dhokebaz shakhs daawa-e-nabuwwat kar baithe. Is buniyad par lazim hai ke hamare paas anbiya ki shanakht ke liye koi aala mayar ho jiske zariye hum unke daaway ki sachai aur Khuda se unke talluq ka yaqeen hasil kar sakein.

Is maqsad ka husool kai raste se mumkin hai, lekin hum zail mein sirf do aham raahon ka tazkara karenge:

  1. Mo’jiza ya aise kaam jo insani taqat se baahir hon.
  2. Paighambaron ki dawat ki juz'iyat ke sath tahqiqat aur qara'in o alamat ki chhan been.

Kuch log “mo’jiza” ke baare mein ta'ajjub ka izhar karte hain ya ise afsana samajhte hain. Halankeh agar hum mo’jiza ke daqiq aur aali ma’ni par gaur karein to maloom hoga ke yeh tasavvur bilkul ghalat hai. Kyunki mo’jiza ek namumkin ya be-sabab cheez nahi, balki sadhay alfaaz mein mo’jiza ek aise kaam ko kehte hain jo aam insaan ke ikhtiyar se baahir ho, jab tak ke uske pichay ek ma’fooq-ul-fitrat quwwat ka amal daakhil na ho.

Mo’jiza ki Sharait

Mo’jiza درج ذیل شرائط ka haamil hota hai:

  • Mo’jiza ek mumkin aur qabil-e-qabool kaam hota hai.
  • Aam insaan hatta ke نابغہ روزگار afraad bhi apni insani taqat par is ki anjaam daahi par qadir nahi hote.
  • Mo’jiza dikhane wale ko apne kaam par itna aitmaad ho ke doosron ko muqabla ki dawat de sake.
  • Har shakhs is ki anjaam daahi par qadir na ho aur jaisa ke is ke naam se zahir hai, sab log iske samne aajiz hon.
  • Mo’jiza nabuwwat ya imamat ke daaway ke sath ho.

Is buniyad par jo khaariq-ul-aadah kaam nabi ya imam ke ilawa doosron se sarzad hote hain, woh mo’jiza nahi balki “karamat” kehlate hain.

Chand Roshan Namunay

Hum sab jaante hain ke Hazrat Isa (A.S.) ke mo’jizaat mein se ek yeh bhi tha ke woh murdon ko zinda karte the aur laa'ilaj mareezon ko shifa bakhsh dete the. Kya hamare paas koi aisi ilmi ya aqli daleel hai jo yeh keh sake ke ek aisa insaan jiske tamaam a’za-e-badan kaam karna chhod dein aur uski maut waqi ho jaye, uske baad woh dobara zindah nahi ho sakta? Ya hamare paas koi ilmi ya aqli daleel aisi hai jo yeh keh sake ke cancer jo ab tak ek laa'ilaj marz hai, iska ilaaj kabhi bhi daryaft nahi ho sakta?

Albata is mein shak nahi ke insaan ke paas mojooda halaat mein jo taqat hai, woh murdon ko zinda karne ya baaz bimariyon ke ilaaj se aajiz hai. Chahe duniya bhar ke tamaam doctor mil kar apne tajurbaat aur ilm ko kaam mein le aayein, lekin is mein kya rukawat hai ke ek insaan jo Khudai quwwat aur ilm se wabasta ho, ek ishaaray se murday ke jism mein ruh phoonk de ya laa'ilaj mareez ko shifa baksh de?

Ek Aur Misaal

Mojooda halaat mein chaand ka safar falaki jahaaz aur chaand gaari ke baghair insaan ke liye namumkin hai, lekin iske bawajood is mein kya maani’ hai ke insani taqat se barh kar koi taqat aur insaan ki ijad karda sawariyon se behtar koi sawari kisi insaan ke ikhtiyar mein aa jaye aur woh iske zariye chaand ya doosray aasmani jismon ka safar kar sake?

Agar koi shakhs waqai sahi ma’non mein aise khaariq-ul-aadah umoor anjaam de aur uske sath hi woh nabuwwat ka daawa daar bhi ho aur doosron ko muqabla ki dawat ya challenge kare aur doosray uske challenge ke muqabil aajiz hon, to hum yaqeen se keh sakte hain ke aisa shakhs Khuda ki taraf se bheja gaya hai. Kyunki mumkin nahi ke Allah Ta’ala aisi taqat kisi jhoote shakhs ke ikhtiyar mein de de jo doosre insaanon ki gumraahi ka baais bane.

Mo’jizaat Ko Khurafaat Se Juda Rakhna Chahiye

Aksar dekha gaya hai ke haqaiq ko bigaadne mein ifraat o tafreet ka bada dakhl hota hai. Mo’jiza ke silsile mein bhi yahi surat-e-haal hai. Baaz naam nihad daanishwar hazraat sareehan ya isharatan mo’jizay ki haqeeqat ka inkaar karte hain, jabke baaz doosray log mamooli mamooli baaton ko mo’jizat mein shamil karne lagte hain aur zaeef riwayaat aur afsanwi khurafaat jo baaz auqaat dushman ki taraf se phailaye gaye hote hain, unhe mo’jizat ke sath milakar asli mo’jizat ko afsano ki dhund mein gum kar dete hain.

Jab tak haqeeqi mo’jizat ko jhootay afsano se juda nahi kiya jaye, mo’jizat ka sahi...

Chehra hamare samne wazeh na ho sakega. Yehi wajah hai ke hamare buzurg ulama ko har daur mein is baat ka khayal raha aur unhon ne hamesha mo’jizat waghera ke baare mein sahih Islami riwayaat aur ahadees ko khud saakhta wa za’eef ahadees se juda rakhne ki koshish jari rakhi. Isi buniyad par unhon ne ilm “Rijal” ki buniyad daali taake rawiyan-e-hadees ko bakhubi pehchana ja sake aur is waasita se “sahih” aur “za’eef” ahadees ko alag kiya jaye aur mohoom mawaad aur haqaiq ki aamezish ko roka jaye.

Isti'mar aur ilhaadi taaqatein is waqt bekaar nahi baithi hui hain, balki unki yeh koshish musalsal jari hai ke be-bunyad aur khud saakhta afkar ko muqaddas deeni aqaid ke sath makhloot kar diya jaye. Is tarah se woh ghalat aur gheir-mantaqi afkar ko awaam mein phaila kar unhein deen-e-muqaddas Islam se bad-zan karna chahti hain. Hamara farz hai ke dushman ki is tarah ki chaalon se puri tarah baakhabar rahein.

Mo’jiza Aur Doosri Khaariq-ul-Aadat Cheezon Ka Farq

Ghaliban aapne suna hoga ke “aamil” ya “jogi” qisam ke log kuch aise kaam anjaam dete hain jo hairat angez aur khaariq-ul-aadah hote hain. Aise kaam afsana nahi hote balki haqiqat par mabni hote hain.

Ab yahan yeh sawaal paida hota hai ke phir in khaariq-ul-aadat kaamon aur anbiya ke mo’jizat mein kya farq hai? Aur hamare paas kya mayaar hai ke hum in dono ko aik doosre se alag kar sakein?

Is sawaal ke do roshan tareen jawab zail mein diye gaye hain:

1. Aamil ya jogi hazraat hamesha chand mehdoood kaam anjaam dete hain.
Yani in mein koi aisa shakhs nahi milega jo aap ke liye aap ki farmaish ke mutabiq koi khaariq-ul-aadat kaam anjaam de, balki woh sirf wohi kaam anjaam dete hain jin par unhon ne khoob riyazat ki hoti hai aur jin ki anjaam daahi par unhein poori poori qudrat hasil hoti hai.

Riyazat:
Mazid tozeeh mein arz hai ke har insaan mehdood taqat wa qudrat ka haamil hota hai aur aik ya chand kaamon mein maharat-e-taamma hasil kar sakta hai. Iske bar’aks, anbiya ke khaariq-ul-aadat kaamon ke silsile mein koi qaid o shart nahi hoti, balki buqt-e-zaroorat har qisam ke mo’jizat anjaam de sakte hain kyunki woh Khuda ki taqat se madad hasil karte hain. Aur aap jaante hain ke Khuda ki taqat ki koi hudood nahi, jabke insaan aik mehdood qudrat wa taqat ka haamil hai.

2. Jo kaam ek aamil ya jogi anjaam deta hai, woh kaam isi qisam ka doosra shakhs bhi anjaam de sakta hai.
Yani woh kaam insani taqat se baahir nahi hota, aur yahi wajah hai ke koi bhi aamil ya jogi doosron ko kabhi muqabla ki dawat nahi deta, balke challenge bhi nahi karta. Kyunki usay maloom hota hai ke us jaisa aur bhi bohot se log maujood hain jo yeh kaam anjaam de sakte hain.

Jabke anbiya-e-kiraam nihayat itminan ke sath poore jahaan ko challenge karte hain aur kehte hain ke:
“Agar roye zameen ke tamaam insaan bhi jama ho jayein to hamare jaisa kaam anjaam nahi de sakte.”

Sehr aur jadoo ke baare mein bhi yahi surat-e-haal hai.
Upar jo do farq bayan kiye gaye hain, woh jadoo ko bhi mo’jizay se juda karte hain.

Sawalaat:

  1. Mo’jiza ko mo’jiza kyun kehte hain?
  2. Aaya qanoon-e-maddiyat mein istisna ka naam mo’jiza hai?
  3. Kitne tareeqon se mo’jiza ko “jogiyon” aur “jadoogaroon” ke kaamon se alag kiya ja sakta hai?
  4. Mo’jiza ki asal sharait kya hain?
  5. Aapki apni zindagi mein koi aisi cheez hai jo kisi mo’jizay se milti julti ho?

Khatm-e-Nabuwwat

Khatmiyat Ka Sahih Mafhoom

Paighambar-e-Islam Hazrat Muhammad Mustafa (Sallallahu Alaihi Wa Aalihi Wasallam) Khuda ke aakhri Nabi hain. Aap ke baad koi Nabi na aaya hai aur na aayega, aur silsila-e-Nabuwwat aap par ikhtitam pazeer ho chuka hai. Yeh tamaam musalmanon ka aqeeda aur zarooriyat-e-deen mein se hai.

Zarooriyat-e-Deen ke ma’ni hain wo aqeeda jis par tamaam musalman ittefaq rakhte hain aur jo deen ke musallamat mein se hai. Jaise tamaam log jo musalmanon aur Islam ke baare mein jaante hain, woh yeh bhi jaante hain ke musalman mazhabi lehaaz se Usool-e-Tauheed par imaan rakhte hain. Saath hi yeh bhi maloom hai ke tamaam musalman Hazrat Muhammad (S.A.W.W) ke Khatam-un-Nabiyeen hone ke qail hain aur musalmanon ka koi bhi groh kisi naye paighambar ka muntazir nahi hai.

Dar haqeeqat, insaaniyat ka qaafila anbiya ki ba'’sath ke saath-saath apne tadreeji kamaal ka safar tay karta hua rushd wa kamaal ke marahil tak pahun chuka hai. Aur yun kamaal tak pahunchnay ke baad, ab yeh apne paon par khada ho sakta hai. Yani, apni mushkilaat ko Islam ki jaame’ taleemaat ki roshni mein khud hal kar sakta hai.

Baal-fazl doosray alfaaz mein:
Islam nau’-e-insaaniyat ke bulugh ke doran ka aakhri aur jaame’ qanoon hai. Aqeedat ke lehaaz se yeh kaamil tareen aqeeda hai aur amal ke lehaaz se yeh is qadr muntazim hai ke har zamane ki zarooriyat ko pura kar sakta hai.

 

Khatm-e-Nabuwwat Ki Daleel

Hum yahan Khatm-e-Nabuwwat ke isbaat mein muta’ddid dalaail mein se sirf teen nihayat wazeh aur roshan dalaail pesh karte hain:

1. Yeh masla badihi hai

Jaise ke hum pehle bhi guftagu mein zikr kar chuke hain ke jo shakhs bhi roye zameen par basne wale kisi bhi musalman se milega aur uske aqa’id ke silsile mein guftagu karega, to use maloom hoga ke woh Khatm-e-Nabuwwat par mukammal aur ghair mutazalzil aqeeda rakhta hai.

Isi tarah, agar koi shakhs daleel-o-burhan ki madad se mazhab-e-Islam ko qabool kare, to uske liye ye bhi zaroori hai ke woh aqeeda-e-Khatm-e-Nabuwwat par imaan rakhe.

Jaisa ke hum guzishta asbaaq mein Deen-e-Islam ki haqaaniyat ko muhkam dalaail se sabit kar chuke hain, is buniyad par Khatm-e-Nabuwwat ke aqeeda ko bhi qabool karna chahiye kyunki yeh zarooriyat-e-deen mein se ek hai.

 

2. Is masle par Ayaat-e-Qur’ani

Jaise ke Khuda-e-Alam farmata hai:

"Maa Kaana Muhammadun Abaa Ahadin Min Rijaalikum Wa Laakin Rasool-Allahi Wa Khaatam-an-Nabiyyeen."
(Surah Ahzab, Ayat 40)

Tafseer:
“Muhammad tumhare mardon mein se kisi ke baap nahi, lekin woh Allah ke Rasool aur tamaam nabiyaan ke Khatam hain.”

Yeh aayat us waqt naazil hui jab Arabon ke darmiyan "Mun-tabni" (liya hua beta) banane ka rivaaj aam tha. Woh log doosron ke bachon ko godh le kar asal aulad ki tarah maante, unka mahram samajhte aur unhein jaidad ka waaris bhi qarar dete.

Magar Islam ne Jahiliyyat ki is rasm ko khatam kar diya aur kaha ke liya hua beta asal aulad ki tarah huqooq nahi rakhta.

Usi doran mein Zaid naam ka ek shakhs bhi tha jo Paighambar-e-Islam ka mun-tabni tha. Aur jabke Aap ka asal farzand nahi tha, isi liye Qur’an Majeed ne yeh wazeh farmaya ke Paighambar-e-Islam ko unke asal baap ke naam se yaad karo, lekin do asli sifaat se bhi:

  1. Nubuwwat
  2. Khatmiyat

Is ta’beer se yeh baat wazeh hoti hai ke Aap (S.A.W.W) ki Khatmiyat, Aap ki Nubuwwat aur Risaalat ki tarah sab par roshan aur musallam thi.

 

"Khatam" ka Haqeeqi Mafhoom

Yahan sirf ek sawaal reh jata hai:
"Khatam" ka haqeeqi ma’ni kya hai?"

"Khatam" lafz "Khatm" se mushtaq hai, jiske ma’ni hain khatam karne wala. Aur woh cheez jisse kisi kaam ko ikhtitam tak pahuncha diya jaye.


Maslan woh mohar jo khat ke mukammal hone ke baad aakhir mein lagayi jati hai use bhi "Khatam" kaha jata hai. Aur jaisa ke angushtri ko "Khatam" kaha jata hai to iski wajah bhi yahi hai ke guzishta zamane mein aur ab bhi baaz afrad angushtri ke nageene ko naam ki mohar ki jagah istemal karte hain jisme par us fard ka naam ya koi makhsoos nishan kunda hota hai.

Hum Islami riwayaat mein parte hain ke: Jab Hazrat Muhammad Mustafa ﷺ ne yeh irada kiya ke apne zamane ke hukmarano aur badshahon ko khutoot ke zariye deen-e-Islam ki tableegh karein to ashaab ne aap ki khidmat mein arz kiya ke sulateen-e-Ajam ka yeh dastoor hai ke mohar ke baghair kisi khat ko qabool nahi karte.

Is masla ke pesh-e-nazar aap ke hukum ke mutabiq ek angushtri tayar ki gayi jiske nageene par "La Ilaha Illallah Muhammadur Rasulullah" kunda tha. Ab aap ke tamaam khutoot par yeh mohar lagayi jane lagi jabke is se pehle aap ke khutoot baghair mohar ke hua karte the.

Bina barin "Khatam" ka haqiqi mafhoom ikhtitam ko pohchane wala aur khatam karne wala hai.

Ahadith wa Riwayaat Ma'soomeen

Is masle par muta'addid riwayaat aur ahadith mein se chand ek yahan bayan ki ja rahi hain:

  1. Hadith-e-Jabir bin Abdullah Ansari:
    Hazrat Muhammad ﷺ ne farmaya:
    "Anbiya ki saf mein, main is tarah hoon ke jaise kisi shakhs ne koi nihayat khoobsurat ghar banaya ho aur us ghar mein sirf ek eent ki jagah khali ho. Jo bhi is ghar ka nazara karta hai, be-ikhtiyar keh uthta hai ke ghar to nihayat khoobsurat hai magar ek eent ki jagah khali hai. Main wohi aakhri eent hoon aur tamaam paighambaron ka mujh par khatama ho gaya hai." (Tafseer Majma' al-Bayan)
  2. Hadith-e-Imam Jafar Sadiq (A.S):
    "Halal Muhammad halal abadan ila yaumil qiyamah wa haramuhu haram abadan ila yaumil qiyamah."
    ("Hazrat Muhammad ﷺ ka halal kiya hua qayamat tak halal hai aur aap ka haram kiya hua qayamat tak haram hai.") (Usool-e-Kafi, Jild 1, Safha 58)
  3. Hadith-e-Manzilat:
    Ek mashhoor hadith jo shia wa sunni dono ulama ne naql ki hai, usmein Rasoolullah ﷺ ne Hazrat Ali (A.S) se farmaya:
    "Anta minni bimanzilati Haruna min Musa illa annahu la nabiyya ba’di."
    ("Aap (Ali) ko mujh se wahi nisbat hai jo Haroon ko Musa se thi, sawaaye iske ke mere baad koi nabi nahi aayega.")

Yeh aur isi qisam ki doosri ahadith Hazrat Muhammad ﷺ ke "Khatam-un-Nabiyeen" hone par daleel ke taur par pesh ki ja sakti hain.

 

Hazrat Muhammad ﷺ ke Khatam-un-Nabiyeen hone ke hawale se chand sawalaat

Jawab:
Baz log kehte hain ke agar anbiya ka bhejna Allah ka apne bandon par ek azeem fazl hai to aaj ke log is fazl-e-nabuwwat se mehroom kyun hain? Kyu is dor ke logon ke liye koi naya paighambar nahi bheja gaya?

Jo log is qisam ka sawal karte hain, woh dar haqeeqat ek aham nukta se ghaafil hain, aur woh yeh ke insaan ma'arifat aur aagahi ke lehaz se itna taraqqi kar chuka hai ke woh paighambar-e-Islam ﷺ ki taleemat ki roshni mein khud aage barh sakta hai.

Misal ke taur par Ulul-Azm paighambaran (jo sahib-e-shariat aur sahib-e-kitab the) paanch hain:

  1. Hazrat Nuh (A.S)
  2. Hazrat Ibrahim (A.S)
  3. Hazrat Musa (A.S)
  4. Hazrat Isa (A.S)
  5. Hazrat Muhammad Mustafa ﷺ

Yeh tamaam paighambaran apne apne waqt ke taqazon ke mutabiq nau'-e-bashar ki hidayat karte rahe aur insaniyyat ko manzil-e-kamaal ki jaanib le jate rahe. Har paighambar ek ke baad doosre Ulul-Azm paighambar ke hawale insaniyyat ko karte rahe, yahan tak ke Hazrat Muhammad ﷺ ke dor mein ye qafila manzil-e-maqsood ke qareeb pohanch gaya.

Paighambar-e-Islam ﷺ ki taleemat ki roshni mein ab insaniyyat khud apni hidayat ke qabil ho chuki hai.

Misal ke taur par insani mu'ashra ek aise fard ki tarah hai jo marahil tay karke doctorate ki degree tak pohanch chuka ho. Ab usse kisi darsgah mein jane ki zaroorat nahi, balke woh khud kitaabon ka muta'la karke mushkil ilmi masail ko hal kar sakta hai.

 

Ek aur sawal:

Agar insaniyat roz baar roz naye masail ka samna kar rahi hai, to kis tarah mumkin hai ke Islam ke qadeem aur mustaqil qawaneen naye masail ka hal faraham karein?

Jawab:
Islam ke do qisam ke qawaneen hain:

  1. Woh jo insani fitrat ki tarah sabit aur barqarar hain,
    • Jaise tawheed par aqeeda,
    • Usool-e-adalat ka ijra,
    • Zulm aur na-insafi ke khilaf sif-aaraayi.
  2. Woh jo kulli aur jami’ usool hain,
    • Jo har zamane ke tabaduliyat aur naye masail ka jawab dene ki salahiyat rakhte hain.
    • Misal ke taur par Islam ka ek kulli usool hai:
      • "Awfu bil 'uqood" (Apne mu'ahedon ki pabandi karo).

Yeh usool waqt guzarne aur zamane ke taghayyurat ke bawajood mutasir nahi hoga.

 

Zaroor, yeh hai aapka matlooba matn roman Urdu mein:

Aur jab bhi mufeed ijtimai, tijarati aur siyasi mu'aheday honge, is gareenta usool ko pesh-e-nazar rakha jata rahega.

Misal ke taur par ek aur usool-e-kulli ko le lete hain:
"La zarar wa la zirar fil Islam."

Isi Islami usool ke lehaaz se, na to kisi ko nuqsan pohchana chahiye aur na hi kisi ko nuqsan bardasht karna chahiye. Is qanoon ko "Qaida-e-La Zarar" ka naam diya gaya hai.
Is usool ke tahat har qisam ke infiradi aur ijtimai qawaneen banate waqt is zareen usool ko mad-e-nazar rakha jayega.

Aap ne malahiya farmaya ke Islami qawaid kulli usool ki tarah hamari infiradi aur ijtimai mushkilat ka hal pesh karte hain.
Islam isi tarah ke intihai qabil-e-amal qawaneen ka majmua hai jise mad-e-nazar rakh kar hum aaj bhi apni infiradi wa ijtimai pechida tareen mushkilat ka hal talash kar sakte hain.

Jawab:

Beshak, Islam naye paida hone wale masail ke hal ke liye ek rehbar aur rahnuma ka mohtaaj hai.

Lekin jaisa ke dor-e-hazir mein paighambar hamare darmiyan mojood nahi hain, aur unke janashin parda-e-ghaib mein hain, aur aqeeda-e-Khatm-e-Nabuwwat ki ro se kisi naye paighambar ke aane ka imkaan bhi nahi, to kya aisi soorat mein ummat-e-Islami ko nuqsan nahi pohch raha?

Shari'at-e-Islami mein is dor ke masail ka bhi hal mojood hai, aur is dor mein ummat ki rehnumai ke liye Wilayat-e-Faqih ka nizaam diya gaya hai.

Islam ne aise halaat ke liye ek "Faqih-e-Jami' ush-Shara'it" ko rehbar aur qaid tasleem karne ka tassavur diya hai, jo ilm, taqwa aur a'ala darjay ki siyasi baseerat rakhta ho.
Is rehbar ki salahiyat aur uske intikhab ke liye bhi Islam ne chand mayar muqarrar kiye hain, jin par hum Wilayat-e-Faqih ki tafseelat mein baad mein roshni dalenge.

Wilayat-e-Faqih dar asal anbiya aur unke awsiya ka bataya hua rasta hai.
Faqih-e-Jami' ush-Shara'it ki rehnumai is baat ki daleel hai ke ummat-e-Islami ko kisi bhi dor mein sarparast, rahbar aur rahnuma ke baghair nahi chhoda gaya.

Sawalat:

  1. Khatmiyat ka sahi mafhoom kya hai?
  2. Khatm-e-Nabuwwat par Qur'an ki kaun si aayaat se istifada kiya ja sakta hai?
  3. Hamare zamane ke log anbiya ki ni'mat se kyun mehroom hain?
  4. Islami qawaneen ki kitni aqsam hain aur woh mojooda dor ki zarooriyat kis tarah poori kar sakti hain?
  5. Kya ek Islami mu'ashra baghair rehbar ke reh sakta hai?
  6. Hamare zamane mein masla-e-rehnumai kis tarah hal kiya jata hai?