05. Ahl-o-Taweel kay chand shubhaat aur un ka azaalah.

 Ahl-e-Taaweel kay chand shubhaat aur un ka Izaalah

 

Ba’az Ahl-e-Taaweel nay Ahl-e-Sunnah par aik a’itraaz waarid kartay huway kaha hain keh Allah Ta’alaa ki Sifaat par mushtamil, Qur’an-o-Hadith kay ba’az nusoos ko tum nay bhi un kay zaahiri ma’ana say pheiraa hai aur yun taaweel ka irtikab kiya hai, Jis ka ma’ana yeh huwaa keh Ahl-e-Sunnah khud Qur’an-o-Hadith kay nusoos mein taaweel kay murtakib huway hain ya kam az kam mudaahanat ka pehlu zaroor ikhtiyar kiya hai, To phir hamaray taaweel rawaa rakhnay ka inkar Kiun? Ba’az mawaaqe’ par khud is fa’il ka sahaaraa liya hai?

Allah Ta’alaa ki toufeeq say ham Ahl-e-Taaweel kay is a’itraaz, Jo dar haqeeqat shubah hi qaraar paaye ga kay do jawaab detay hain, Aik mujmal aur dusraa mufassal.

 

✦ Mujmal Jawaab: Mujmal Jawaab mukhtasar do nukat mein munhasir hai.

 

▶ Pehlaa nuktah yeh hai keh jin nusoos kay baaray tum Ahl-e-Sunnah ko taaweel kay murtakib honay ka ilzaam detay ho ham un kay baaray mein qata’an tasleem nahin kartay keh Ahl-e-Sunnah nay un kay Ma’ana-e-Zaahir ko pheiraa ya badla hai Kiunkeh kisi bhi lafz ya jumlay ka jo ma’ana mashoor hota hai wahi zaahiri ma’ana banta hai, Aur yeh ma’ana, Kalaam kay zaahiri Siyaq-o-Sabaaq kay ikhtelaaf say mukhtalif ho sakta hai, Ba’az auqaat Tarkeeb-e-Kalaam ki munaasibat say aik lafz ka maana badal jaata hai aur zaahir hai keh kalaam lafzoon aur jumloon say mil kar hi banta hai, Lehaazaa in lafzoon aur jumloon kay ma’ana ka ta’ayyun tab hi mumkin hai jab woh aapas mein mil kar kalaam ki shakal ikhteyar karein gay (lehaaza agar aik lafz ka maana, Kahein kuch ho aur Kahein kuch ho to is ikhtelaaf ko Ma’ana-e-Zaahir say inheraaf qaraar nahin diya jaaye ga, Balkeh Tarkeeb-e-Kalaam aur Siyaq-e-Kalaam ki munaasibat say jahaan jo ma’ana banay ga wahaan wahi ma’ana, Ma’ana-e-Zaahir ho ga)

▶ Dusraa nuktah yeh hai keh agar Ahl-e-Sunnah ki Qur’an-o-Hadith ki kisi nas ki kisi tafsayer ko zaahiri ma’ana say u’dool tasleem kar bhi liya jay to un ka yeh u’dool Qur’an-o-Hadith ki daleel ki binaa par hota hai, Khuwaah woh u’dool wahein mazkoor ho ya kisi dusray maqaam par. (Goya Ahl-e-Sunnah ka kisi maqaam par Ma’ana-e-Zaahir say Sarf-e-Nazar, Qur’an-o-Hadith ki daleel ki binaa par hai, Jab keh Ahl-e-Taaweel ka Nusoos-e-Qur’an-o-Hadith mein Ma’ana-e-Zaahir say inheraaf zaati shubhaat ki bina par hai)

Zaati shubah to koi daleel nahin, Magar Ahl-e-Taaweel apnay zaati shubhaat ko Baraaheen-e-Qate’iyah qaraar day kar Allah Ta’alaa aur Rasoolullah (صلی اللہ علیہ وسلم) ki taraf say bayan kardah saabit kardah Sifaat-e-Baari Ta’alaa ki nafi kar bethay hain. (والعیاذ باللہ)

✦ Mufassal Jawaab:” Mufassal jawaab kay liye ham un tamaam nusoos ka jaaizah letay hain jin kay baaray mein Ahl-e-Taaweel ka da’awaa hai keh Salaf-e-Saaliheen nay in mein zaahiri ma’ana say ro girdaani ki hai, Is silsilah mein kuch misaalein (Bama’a Tabsarah-o-Jawaab) Paish-e-Khidmat hain.

 

➤ Imaam Ghazaali nay ba’az Hanabilah say naqal kiya hai, Woh kehtay hain keh Imaam Ahmad Bin Hambal sirf teen ahaadith mein taaweel kay murtakib huway hain.

• Aik “Hajr-e-Aswad zameen mein Allah ka daayan haath hai”.

• Dusri “Tamaam bandoon kay dil Rahman ki unliyoon mein say do ungliyoon kay beech mein hain”.

• Teesri “Mein Rahman ka nafs, Yaman ki taraf say paata hoon” (Al Ahya: 1/179)

 

Is kalaam ko Sheikh-ul-Islaam Ibn-e-Taimiyah (رحمه اللّٰه) nay Majmoo’-ul-Fataawaa (Pg: 398) mein naqal farmaaya hai, Aur kaha hai keh: Yeh hikayat Imaam Ahmad Bin Hambal par Kizb-o-Iftaraa hai.

 

❁ Ham in teenon misaaloon par tafsayeli kalaam kartay hain:

 

✯ Pehli Misaal:

 

“الحجر الأسود یمین اللّٰه فی الارض”

 

Ya’ani Hajr-e-Aswad zameen par Allah ka daayan haath hai.

 

Is ka jawaab yeh hai keh yeh hadith baatil hai, Aur Nabi (صلی اللہ علیہ وسلم) say saabit nahin hain.

 

 ➤ Imaam Ibn-ul-Jauzi “العلل المتناھیة” mein farmaatay hain: Yeh hadith sahih nahin hai.

➤ Haafiz Ibn-ul-A’rbi farmaatay hain: Yeh hadith baatil aur naa Qaabil-e-Iltafaat hai.

➤ Ibn-e-Taimiyah farmaatay hain: Yeh hadith Nabi (صلی اللہ علیہ وسلم) say aik aesi sanad say marwi hai jo saabit nahin. (Shaikh Al Baani nay bhi is hadith ko Al Za’eefah (1/257) mein Za’eef qaraar diya hai.)

Jab yeh hadith baatil thehri to phir is kay ma’ana mein Ghour-o-Khouz ki koi zaroorat nah rahi, Taaham Sheikh-ul-Islaam Ibn-e-Taimiyah (رحمه اللّٰه) farmaatay hain: Is baaray mein mashhoor baat A’bdullah Bin A’bbas say marwi aik asar hai, Woh farmaatay hain:

“Hajr-e-Aswad zameen mein Allah ka daayan haath hai jis nay is say musaafah kiya ya bosah diya us nay goya Allah Ta’alaa say musaafah kiya, aur Us kay daayein haath ko bosah diya”

(Gharib-ul-Hadith Li Ibn-e-Qutaibah: 2/96, Taareekh-e-Makkah Lil Azraqi: 1/324)

 

Is i’baarat par ghour karnay waalay har shakhs par yeh baat waazeh aur a’yan hogi keh is mein kisi qism ka koi ishkal nahin hai, Kiunkeh Abdullah Bin A’bbas nay Hajr-e-Aswad ko mutlaqan Allah ka daayan haath qaraar nahin diya, Balkeh zameen mein Allah Ta’alaa ka daayan haath kaha hai aur zaahir hai keh Lafz-e-muqayyad ka hukum Lafz-e-Mutlaq say mukhtalif hota hai.

Phir yeh farmaaya keh us say musaafah karnay waala ya bosah denay waala goya Allah Ta’alaa say musaafah kar raha hai ya us kay daayein haath ko bosah day raha hai  jumlay ki is saakht say basaraahat waazeh ho raha hai keh Hajr-e-Aswad say musaafah karnay waala Allah Ta’alaa kay daayein haath say qata’an musaafah nahin kar raha, Balkeh Hajr-e-Aswad say musaafah karnay waalay ko us shakhs say tashbeeh di gai hai jo Allah Ta’alaa say musaafah kar raha hai, Chunaachah hadith kay pehlay aur aakhri hissay say waazeh ho raha hai keh Hajr-e-Aswad Allah Ta’alaa ki Sifaat mein say nahin hai, Jesa keh har aqalmand is baat say waaqif hai. (Majmoo’a-ul-Fataawa: jild: 6, Pg: 398)

 

✯ Dusri Misaal:

 

“قلوب العباد بين الاصبعين من اصابع الرحمن”

 

Ya’ani: Tamaam bandon kay dil Rahman ki do ungliyoon kay darmiyan hain.

 

Is ka jawaab yeh hai keh yeh hadith sahih hai aur Sahih Muslim Kitaab-ul-Qadar kay dusray baab mein Abdullah Bin Amar bin Al A’aas (رضی اللّٰه عنهما) ki riwaayat say mazkoor hai, Unhon nay Nabi (صلی اللہ علیہ وسلم) ko yeh farmaatay huway suna:

 

ان قلوب بني آدم كلها بين اصبعين من اصابع الرحمن كقلب واحد يصرفه حيث يشاء  قال رسول اللّٰه  صلی اللہ علیہ وسلم:  اللهم مصرف القلوب صرف قلوبنا على طاعتك

 

Ya’ani: Tamaam Aulaad-e-Aadam kay dil, Qalb-e-Waahid ki tarah Rahman ki ungliyoon mein say do ungliyoon kay beech mein hain, Woh unhein jis tarah chaahay pheir day. Phir Rasoolullah (صلی اللہ علیہ وسلم) nay yeh dua’a farmaai Aey Allah diloon kay pheirnay waalay! Hamaray diloon ko apni itaa’at par pheir day.

Salaf-e-Saaliheen Ahl-e-Sunnah nay is hadith mein koi taaweel nahin ki, Balkeh is kay zaahiri ma’ana hi ko liya hai, Allah Ta’alaa ki haqeeqi ungliyan hain ham unhein Allah Ta’alaa kay liye usi tarah saabit kartay hain jis tarah Rasoolullah (صلی اللہ علیہ وسلم) nay saabit farmaain. Bandon kay dilon ka Allah Ta’alaa ki do unliyoon kay beech mein mujood honay ka yeh ma’ana har giz nahin keh Woh do ungliyan dilon ko mas kar rahin hain, Kiunkeh is say hulool ka waham paidaa hota hai, Lehaazaa yahaan is jumlay ko Ma’ana-e-Zaahir say pheirna paday ga (Kiunkeh qareenah mujood hai) jesay badal Zameen-o-Aasmaan kay beech mujood hain, Lekin nah woh asmaan ko mas kar rahay hain nah zameen ko choo rahay hain. Kaha jaata hai “بدر بين مكة والمدينة” ya’ani chaand Makkah aur Madinah kay beech mein hai, Haalankeh chaand, Makkah aur Madinah mein say kisi say mas nahin kar raha, Balkeh Makkah, Madinah aur Chaand kay darmiyan kis qadr dori mujood hai. Lehaaza bandon kay dilon ka Allah Ta’alaa ki ungliyoon kay beech mein hona haqeeqatan saabit hai, Lekin is say nah to mas karna laazim aa raha hai nah hulool.

 

✯ Teesri Misaal:

 

 انی اجد نفس الرحمن من قبل الیمن، الحدیث

 

Ya’ani: Mein Rahman ka nafs Yaman ki taraf paata hon,

 

(Yahaan shubah yeh hai keh nafs ka Ma’anaa-e-Zaahir saans hai, Lekin yeh ma’anaa muraad nahin liya gaya, Jis say saabit huwa keh Ahl-e-Sunnah Nusoos-e-Sifaat mein taaweel kay murtakib huway hain)

Jawaab yeh hai keh yeh hadith Masnad Ahmad mein Bariwaayat-e-Abu Hurairah (رضی اللّٰه عنه) mujood hai, Rasoolullah (صلی اللہ علیہ وسلم) nay farmaaya:

 

“ألا ان الايمان يمان والحكمة يمانية وأجد نفَس ربكم من قبل اليمن”

 

Ya’ani: Imaan to Yamani hai aur hikmat bhi, Aur Mein tumhaaray Parwardigar kay nafs ko Yaman ki taraf say paata hoon. (Masnad-e-Ahmad: 2/59)

 

“Majma’a-ul-Zawaaid” mein hai keh is hadith kay tamaam raawi (Shabib kay ilaawah) Sahih Bukhari kay hain, Shabib Sahih Bukhari ka raawi nahin hai lekin woh siqah hai. Taqreeb-ul-Tahzeeb mein Shabib ko siqah aur Tabqah-e-Thalithah ka raawi qaraar diya gaya hai. Is jesi aik riwaayat Imaam Bukhari (رحمه اللّٰه) nay “Al Taareekh-ul-Kabeer” mein bhi riwaayat farmaai hai.

Is hadith mein Ahl-e-Sunnah nay koi taaweel nahin ki, Balkeh Ma’ana-e-Zaahir hi muraad liya hai, Chunaachah “نَفَس” (bifathah-e-Al Faa) Baab-e-Tafe’el “نفَّس،ينفس،تنفيسا و نَفَسًا” say Masdar-e-Thani hai is kay wazan par dusri misaal “فَرَّجَ يفرج تفريجا و فَرَجاً” di jaa sakti hai. Al Nihaayah, Al Qaamoos aur Maqaayees-ul-Lughah mein U’lamaa-e-Lughat nay isi tarah bayan farmaaya hai. Maqaayees-ul-Lughah mein hai “نَفَسَ” say muraad makroob ya’ani karb zadah shakhs kay karb ko dur karna hai”.

Ab hadith ka ma’ana yun ho ga Allah Ta’alaa ka momineen ki Takaleef-o-Masaaib ka sar karna Yaman ki taraf say ho ga.

➤ Sheikh-ul-Islaam Ibn-e-Taimiyah (رحمه اللّٰه) farmaatay hain: “Ahl-e-Yaman hi woh log hain jinhon nay murtaddeen say jangein ladein aur bohot say i’alaaqoon ko fatah kiya lehaaza un kay zariy’a Rahman nay moomineen ki madad farmaai aur un ki takaleef ka izaalah farmaaya ” (Majmoo’a-ul-Fataawaa: 6/398)

(To goya nafs ka Mazkoorat-ul-Sadar ma’ana, Ma’ana-e-Zaahir hi hai aur yahaan kisi qism ki koi taaweel nahin ki gai)

 

✯ Chouthi Misaal:

 

ثُمَّ اسْتَوٰٓی اِلَی السَّمآءِ

 

(Al Baqarah:29)

 

Jawaab: Is aayat-e-Kareemah ki tafsayer mein Ahl-e-Sunnah kay do qaul manqool hain: Aik yeh keh yahaan استوی الی السماء bama’ana ارتفع الی السماء hai (muraad aasmaan ki taraf chadnaa aur buland hona) ma’aroof mufassir Ibn-e-Jareer nay is maana ko raajeh qaraar diya hai, Chunaachah apni tafaeer mein استوی الی السماء kay maana kay baaray mein U’lamaa ka ikhtelaaf naqal kar kay farmaatay hain ثُمَّ اسْتَوٰی اِلَی السَّمآءِ فَسَوّٰھُنَّ سَبْعَ سَمَوَاتٍ ka ma’ana yeh hai keh “Phir woh aasmaanon par chadhaa aur buland huwaa aur Apni qudrat say tadbeer farmaai aur unhein saat ki ta’adaad mein paidaa farmaya” Imaam Bhagawi nay apni tafsayer mein Is maana ko Abdullah Bin A’bbas (رضی اللّٰه عنه) aur aksar mufassireen ka qaul qaraar diya hai.

Ab yahaan استواء الی السماء ka Ma’ana-e-Zaahir ya’ani ارتفاع الی السماء muraad liya gaya, Aur ارتفاع الی السماء ki kaifiyat ko Allah Ta’alaa kay supard kar diya gaya, (Ya’ani Bafhawaa-e-Aayat-e-Kareemah ثُمَّ اسْتَوٰی اِلَی السَّمآءِ Us ka aasmaan ki taraf chadhnaa saabit aur barhaq hai, Lekin chadhnay ki kaifiyat hamein ma’aloom nahin jisay Allah Ta’alaa kay supard karna zarori hai)

استویٰ الی السماء ka dusraa ma’ana Qasad-e-Taam hai. Ya’ani “Phir Allah Ta’alaa nay aasmaanon ki taraf qasad farmaaya….”

 

➤ Imaam Ibn-e-Katheer nay Surah Al Baqarah aur Imaam Baghwi nay Surah-e-Fussilat ki tafsayer mein is maana ko tarjeeh di hai. Chunaachah Haafiz Ibn-e-Katheer (رحمه اللّٰه) farmaatay hain ثُمَّ اسْتَوٰی اِلَی السَّمآءِ ka ma’ana yeh hai keh phir us nay aasmaanon ki taraf qasad farmaaya. Yahaan استواء qasad karnay aur mutawajjah honay kay maana mein hai Kiunkeh yeh الی kay saath mutaa’addi hai.

 

➤ Imaam Baghwi nay bhi ثُمَّ اسْتَوٰی اِلَی السَّمآءِ ka ma’ana عمد الی خلق السماء kiya hai, Ua’ani us nay aasmaanon ko khalq farmaanay ka qasad farmaaya.

 

Waazeh ho keh yahaan استواء bama’ana قصد ki tafsayer kalaam ko Ma’ana-e-Zaahir say pheirnaa qaraar nahin di jaa sakti, Kiunkeh fa’il استواء harf الی say milaa hiwaa hai aur Harf-e-الی ghaayat aur intehaa par dalaal karta hai jis ki wajah say fa’il (istawaa) aik aesay maana ki taraf muntaqil ho gaya jo Harf-e-Muqtarin ya’ani الی kay bilkul munaaaib hai.

 

❁ Is ki aik aur misaal Allah Ta’alaa ka yeh farmaan hai:

 

“عَيۡنًا يَّشۡرَبُ بِهَا عِبَادُ اللّٰهِ  ﴿۶﴾”

 

“Chashmah jis say Allah kay banday sairaab hon gay.”

(Al Dahar/Al Insan: 6)

 

Ab يَّشۡرَبُ  ka asal ma’ana peenaa hai lekin yahaan sayeraab hona muraad hai, (Ya’ani يَّشۡرَبُ  ba ma’ana یروی) Kiunkeh fa’il يَّشۡرَبُ  Harf-e-Baa kay saath mil kar aaya hai lehaaza ba ma’ana یروی ki taraf muntaqil ho gaya jo باء kay munaasib hai.

Saabit huwaa keh ba’az auqaat fa’il apnay muta’alliqah huroof ki wajah say apnay asal ma’ana say Maana-e-Deegar ki taraf muntaqil ho jaata hai, Taakeh kalaam mein harf kay maana ki munaasibat paidaa ho jay. (Khulaasah yeh hai istawaa ka mazkoorah ma’ana, Muta’alliqah hurf الی ki munaasibat say hai, Lehaaza yeh Ma’ana-e-Zaahir say u’dool qaraar nahin paay ga.

 

✯ Panchween Aur Chati Misaal:”  Allah Ta’alaa nay Surah Al Hadeed mein farmaaya:

 

“وَهُوَ مَعَكُمۡ اَيۡنَ مَا كُنۡتُمۡ”

 

“Aur jahaan Kahein tum ho Woh tumhaaray saath hai” (Al Hadeed: 4)

 

❁ Surah Mujaadalah mein farmaaya:

 

“  وَلَاۤ اَدۡنٰى مِنۡ ذٰلِكَ وَلَاۤ اَكۡثَرَ اِلَّا هُوَ مَعَهُمۡ اَيۡنَ مَا كَانُوۡا”

 

“Aur nah is say kam ka aur nah zayadah ka magar woh saath hi hota hai woh jahaan bhi hon.”

(Al Mujaadalah: 7)

 

Jawaab yeh hai keh in donon aayaton ki jo Ahl-e-Sunnah nay tafsayer ki hai woh haqeeqat aur Ma’ana-e-Zaahir par qaaim hai. Magar yahaan sawaal yeh hai keh in aayat mein Allah Ta’alaa ki Sifaat-e-Ma’eyyat (makhlooq kay saath hona) ki haqeeqat aur zaahir kya hai? Kya Sifat-e-Ma’eyyat ya’ani makhlooq kay saath honay ki haqeeqat aur zaahir yeh hai keh Allah Ta’alaa makhlooq kay saath mukhtalat hai aur un ki jaghoon aur cheezoon mein hulool kiye huway hai? Ya is Sifat-e-Ma’eyyat ki haqeeqat aur zaahir is baat ko mutaqaazi hai keh Allah Ta’alaa khud bazaatihi to tamaam makhlooqaat kay opar A’rsh-e-Mu’allaaa par mustawi hai, Lekin Apnay i’lm, qudrat, Sama’a, Basar, Tadbeer aur baadshaahat wagheirah kay saath pori makhlooq ka ihaatah kiye huway hai.

Pehla qaul Zaahir-ul-Butlaan hai, Aayat ka siyaq is mafhoom ka hargiz mutaqaazi nahin hai, Nah hi kisi surat is par dalaalat kar raha hai, Kiunkeh yahaan Sifat-e-Ma’eyyat (saath hona) Allah Ta’alaa ki taraf mansoob hai aur Allah Ta’alaa ki zaat is say Kahein badi hai keh koi makhlooq us ka ihaatah karay. Phir woh Lughat-e-A’rab jis mein Qur’an Majeed naazil huwa hai us mein ma’eyyat ikhtilaat ko laazim nahin hai, Nah hi kisi maqaam par bizaatihi mujood hona zarori hai balkeh mutlaqan musaahabat kay maana par daal hai. (musaahabat ki koi bhi surat ho).

Ab Sifat-e-Ma’aeeyyat ki har maqaam par wahi tafsayer ki jaaye gi jo Mutaabiq-e-Siyaq aur Munaasib-e-Maqaam ho.

 

❁ Allah Ta’alaa ki makhlooq kay saath ma’eyyat ko ikhtilaat aur hulool kay maana mein lenaa kai wujooh say baatil hai:

 

1: Yeh ma’ana Salaf-e-Saaliheen kay ijmaa’a kay khilaaf hai. Awwalan: U’lama-e-Salaf mein say kisi nay bhi yeh ma’ana nahin kiya. Saanian: Allah Ta’alaa kay khalq mein Ikhtilaat -o-Hulool kay inkar par sab ka ijmaa’a hai.

2: Allah Ta’alaa ka makhlooq mein Ikhtelaat-o-Hulool, Allah Ta’alaa ki Sift-e-U’luw kay manaafi hai, Haalaankeh us zaat ka u’luw kitaab, Sunnat, Aqal, Fitrat aur Ijmaa’a-e-Salaf say saabit hai.

Ab jo sifat itnay thoos dalaail say saabit hai us kay Manaafi-o-Mukhaalif har ma’ana baatil ho ga, Aur yeh butlaan un tamaam dalaail say saabit ho ga jin say is kay manafi sifat saabit ho rahi hai, To chounkeh Allah Ta’alaa ka u’luw kitaab, Sunnat, Aqal, Fitrat aur Ijmaa’a-e-Salaf say saabit hai lehaaza us ka Ikhtelaat-o-Hulool fil khalq, Kitaab, Sunnat, Aqal, Fitrat aur Ijmaa’a-e-Salaf tamaam dalaail say baatil ho ga.

3: Teesri baat yeh hai keh Allah Ta’alaa kay Ikhtelaat-o-Hulool ko maan lein to is say bohot say aisay umoor laazim aatay hain jo baatil hain aur Allah Subhana-o-Ta’alaa kay har giz Shaayan-e-Shaan nahin hain.

Jis shakhs ko Allah Ta’alaa ki ma’arifat haasil ho aur woh Allah Ta’alaa ki kama haqquhu qadar bhi jaanta aur karta ho neez usay Kalaam-e-A’rab, Keh jis mein Qur’an-e-Hakeem nuzool huwaa, Mein ma’ayet ka Ma’ana-o-Madlool bhi ma’aloom ho, To us kay liye yeh baat naa mumkin hai keh woh Allah Ta’alaa ki makhlooq kay saath ma’ayyet ki haqeeqat yeh bataay keh Allah makhlooq kay andar Mujood-o-Mukhltalat hai ya un kay Amaakin-o-Maqaamaat mein hulool kiye huway hai, Woh to yeh bhi nahin kahay ga keh Us ki Sifat-e-Ma’eyyat ka taqaazah, Ikhtilaat fil khalq hai cheh jay keh Sifat-e-Ma’eyyat kay ikhtilaat fil khalq kay mustalzim honay ka a’aqeedah rakhay, Yeh to Rabb-e-Jall-o-A’laa ki a’azmat say Jaahil-o-Naa aashnaa shakhs hi ka a’aqeedah ho sakta hai.

Jab is qaul ka butlaan waazeh ho gaya to phir yeh haqeeqat muta’ayyen ho jaaye gi keh Allah Ta’alaa ki Sifaat-e-Ma’eyyat kay ma’aana kay silsileh mein dusra qaul haq hai, Aur woh yeh hai keh Allah Ta’alaa ki apni makhlooq kay saath Ma’ayyet is amar ki mutaqaazi hai keh woh baa A’itbaar-e-I’lm, Qudrat, Sama’a, Basar, Tadbeer, Baadshaahat aur Shaan-e-Ruboobiyat ki deegar mutaqaaziyaat kay saath pori khalq ka ihaatah kiye huway hai, Jabkeh Us ki Zaat-e-Aqdas pori khalq kay opar A’rsh par mustawi hai.

Is taqreer say yeh saabit huwaa keh Allah Ta’alaa ki Sifaat-e-Ma’eyyat par mushtamil mazkoorah donon aayat ka bila shubah yahi Ma’ana-e-Zaahir haq hi hota hai, Jabkeh Qur’an Majeed jo Kitaab-e-Haq kay kisi lafz ka maana, Ma’ana-e-Baatil nahin ho sakta.

➤ Sheikh-ul-Islaam Ibn-e-Taimiyah (رحمه اللّٰه) Majmoo’-ul-Fataawaa Libn-e-Qasim kay Al Fatwaa Al Hamawiyyah (5/103) mein farmaatay hain: Allah Ta’alaa ki mae’yyat kay baa A’itbaar-e-Maqaam-o-Siyaq-e-Aayat, Mukhtalif Ma’aani-o-Ahkam hain, Misaal kay tour par Allah Ta’alaa ka farmaan hai:

 

“  يَعۡلَمُ مَا يَلِجُ فِى الۡاَرۡضِ وَمَا يَخۡرُجُ مِنۡهَا وَمَا يَنۡزِلُ مِنَ السَّمَآءِ وَمَا يَعۡرُجُ فِيۡهَاؕ وَهُوَ مَعَكُمۡ اَيۡنَ مَا كُنۡتُمۡ‌ؕ وَاللّٰهُ بِمَا تَعۡمَلُوۡنَ بَصِيۡرٌ”

 

“Woh khoob jaantaa hai us cheez ko jo zameen mein jay aur jo us say niklay aur jo aasmaan say neechay aay aur jo kuch chadh kar us mein jay, Aur jahaan Kahein tum ho woh tumhaaray saath hai aur jo tum kar rahay ho Allah dekh raha hai” (Al Hadeed: 4)

 

Is Aayat-e-Kareemah mein Allah Ta’alaa ki Sifaat-e-Ma’eyyat mazkoor hai aur Siyaq-e-Aayat aur Munaasibat-e-Maqaam say zaahir ho raha hai keh yahaan mae’yyat ka ma’ana, Hukum ya mutaqaaza yeh hai keh Allah Ta’alaa tum par pori pori tarah Muttalee, Baa khabar aur gawaah hai, Tumhaaray tamaam umoor jaantaa hai aur tumhaara pori tarah ihaatah kiye huway hai. Is aayat ki tafsayer mein Salaf-e-Saaliheen kay qaul انه معهم بعلمه ka yahi Ma’ana-o-Muraad hai.

Is Aayat-e-Kareemah mein ma’eyyat ka yahi ma’ana, Ma’ana-e-Zaahir-o-Haqeeqi qaraar diya jaaye ga, Isi tarah Allah Ta’alaa kay mundarjah zail farmaan mein bhi Siyaq-e-Aayat mae’yyat kay is maana par dalaalat kar raha hai:

 

مَا يَكُوۡنُ مِنۡ نَّجۡوٰى ثَلٰثَةٍ اِلَّا هُوَ رَابِعُهُمۡ وَلَا خَمۡسَةٍ اِلَّا هُوَ سَادِسُهُمۡ وَلَاۤ اَدۡنٰى مِنۡ ذٰ لِكَ وَلَاۤ اَكۡثَرَ اِلَّا هُوَ مَعَهُمۡ اَيۡنَ مَا كَانُوۡا‌ۚ ثُمَّ يُنَبِّئُهُمۡ بِمَا عَمِلُوۡا يَوۡمَ الۡقِيٰمَةِ‌ ؕ اِنَّ اللّٰهَ بِكُلِّ شَىۡءٍ عَلِيۡمٌ ﴿۷﴾

 

“Teen aadmiyoon ki sargoshi nahin hoti magar Allah un ka choutha hota hai aur nah paanch magar un ka chataa woh hota hai aur nah is say kam ka aur nah zayadah ka magar woh saath hi hota hai jahaan bhi woh hon, Phir qayamat kay din unhein un kay a’amaal say aagah karay ga, Beshak Allah Ta’alaa har cheez say waaqif hai.” (Al Mujaadalah: 7)

 

Ab Sifat-e-Ma’eyyat kay silsileh mein Qur’an-e-Majeed ka aik aur maqaam Mulaahazah farmaaiye, Hijrat kay moq’ah par Ghaar-e-Thour me Rasoolullah (صلی اللہ علیہ وسلم) nay apnay Rafeeq-e-Safar Abu Bakar Al Siddeeq (رضی اللّٰه عنه) say farmaaya tha:

 

“لَا تَحۡزَنۡ اِنَّ اللّٰهَ مَعَنَا”

 

“Gham nah kar, Allah hamaray saath hai.” (Al Taubah: 40)

 

Yahaan bhi Allah Ta’alaa ki Sifaat-e-Ma’eyyat ka zikr hai aur Siyaq-e-Maqaam say zaahir ho raha hai keh yahaan ma’eyyat say muraad, Allah Ta’alaa kay baa khabar honay kay saath saath nusrat aur tayeed farmaanay kay bhi hai.

Chounkeh Siyaq-e-Aayat say yahi ma’ana saabit ho raha hai lehaaza yahaan yahi ma’ana, Ma’ana-e-Zaahir-o-Haq hai.

 

➤ Sheikh-ul-Islaam mazeed farmaatay hain:

 

“Lafz-e-Ma’eyyat , Qur’an-o-Hadith mein mukhtalif maqaamaat par waarid huwaa hai aur har maqaam par is ka Ma’ana-o-Muqtazaa dusray maqaam say baa A’itbaar-e-Siyaq mukhaalif ho sakta hai, Yeh bhi mumkin hai keh Lafz-e-Ma’eyyat ka iste’amaal jahaan jahaan huwaa hai agar un tamaam maqaamaat par ghour karein to ma’anwi a’itbaar say koi Qadr-e-Mushtarik ho, Lekin har maqaam par baa A’itbaar-e-Siyaq koi aesi khaasiyat ho jo aik jagah kay ma’ana ko dusri jagah kay maana say mumtaaz kar day.

Beherhaal donon sortoon mein nateejah aik hi hai aur woh yeh keh Allah Ta’alaa ki zaat, Khalq mein mukhtalat nahin hai, Aur yeh nateejah Ma’ana-e-Zaahir say har giz u’dool nahin hai, Kamaa taqaddam.

Is haqeeqat ko mazeed samajhnay kay liye keh Allah Ta’alaa ki Sifaat-e-Ma’eyyat ka yeh ma’ana nahin hai keh Woh apni khalq kay saath mukhtalat hai aur bizaatihi un kay darmiyan mujood hai, Surah Mujaadalah ki is aayat par keh jis mein Sifat-e-Ma’eyyat ka zikr hai dobaarah ghor kijye:

 

اَلَمۡ تَرَ اَنَّ اللّٰهَ يَعۡلَمُ مَا فِى السَّمٰوٰتِ وَمَا فِى الۡاَرۡضِ‌ؕ مَا يَكُوۡنُ مِنۡ نَّجۡوٰى ثَلٰثَةٍ اِلَّا هُوَ رَابِعُهُمۡ وَلَا خَمۡسَةٍ اِلَّا هُوَ سَادِسُهُمۡ وَلَاۤ اَدۡنٰى مِنۡ ذٰ لِكَ وَلَاۤ اَكۡثَرَ اِلَّا هُوَ مَعَهُمۡ اَيۡنَ مَا كَانُوۡا‌ۚ ثُمَّ يُنَبِّئُهُمۡ بِمَا عَمِلُوۡا يَوۡمَ الۡقِيٰمَةِ‌ ؕ اِنَّ اللّٰهَ بِكُلِّ شَىۡءٍ عَلِيۡمٌ

 

“Kya tu nay nahin dekha keh Allah Ta’alaa aasmaanon ki aur zameen ki har cheez say waaqif hai, Teen aadmiyon ki sargoshi nahin hoti magar Allah un ka choutha hota hai, Aur nah paanch magar un ka chataa woh hota hai aur is say kam ka aur nah zayadah ka magar woh saath hi hota hai jahaan bhi woh hoon, Phir qayamat kay din unhein un kay a’aamaal say aagah karay ga, Beshak Allah Ta’alaa har cheez say waaqif hai” (Al Mujaadalah: 7)

 

Is Aayat-e-Kareemah mein Allah Ta’alaa nay Apni Sifat-e-Ma’eyyat ka jab zikr farmaaya to aayat kay Awwal-o-Aakhir mein U’moom-e-I’lm ka tazkirah farmaaya, Chunaachah Aayat-e-Kareemah ki ibtedaa mein “اَلَمۡ تَرَ اَنَّ اللّٰهَ يَعۡلَمُ مَا فِى السَّمٰوٰتِ وَمَا فِى الۡاَرۡضِ‌ؕ” bayan farmaaya aur aakhir mein “اِنَّ اللّٰهَ بِكُلِّ شَىۡءٍ عَلِيۡمٌ” bayan farmaaya. Yeh is baat ki waazeh daleel hai keh Allah Ta’alaa kay bandon kay saath ma’eyyat ka ma’ana yeh nahin keh woh bandon mein mukhtalat hai ya zameen par un kay saath aur un kay darmiyan mujood hai, Balkeh yeh ma’ana hai keh woh bandon kay tamaam umoor ka baa A’itbaar-e-I’lm ihaatah kiye huway hai aur kisi banday ka koi a’mal us say makhfi nahin hai.

 

Isi tarah Surah Al Hadeed ki aayat jis mein Allah Ta’alaa ki Sifat-e-Ma’eyyat ka zikr hai kay mukammal siyaq par ghor kijye:

 

“هُوَ الَّذِىۡ خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ فِىۡ سِتَّةِ اَيَّامٍ ثُمَّ اسۡتَوٰى عَلَى الۡعَرۡشِ‌ؕ يَعۡلَمُ مَا يَلِجُ فِى الۡاَرۡضِ وَمَا يَخۡرُجُ مِنۡهَا وَمَا يَنۡزِلُ مِنَ السَّمَآءِ وَمَا يَعۡرُجُ فِيۡهَاؕ وَهُوَ مَعَكُمۡ اَيۡنَ مَا كُنۡتُمۡ‌ؕ وَاللّٰهُ بِمَاتَعۡمَلُوۡنَ بَصِيۡرٌ ﴿۴﴾

 

“Wahi hai jis nay aasmaanon aur zameen ko 6 din mein Pedaa kiya phir A’rsh par mustawi ho gaya, Woh khoob jaantaa hai us cheez ko jo zameen mein jay aur jo us say niklay aur jo aasmaan say neechay aay aur jo kuch chadh kar us mein jay aur jahaan Kahein tum ho woh tumhaaray saath hai aur jo tum kar rahay ho Allah dekh raha hai” (Al Hadeed: 4)

 

Is Aayat-e-Kareemah mein Allah Ta’alaa ki apni Sifat-e-Ma’eyyat kay zikr say qabal Apnay mustawi a’lal A’rsh honay ka zikr farmaaya, Neez U’moom-e-I’lm ka bhi tazkirah farmaa diya aur aayat kay aakhir mein yeh haqeeqat bhi saraahatan bayan farmaa di keh Allah Ta’alaa bandon kay tamaam a’amaal ko dekh raha hai.

Ab is aayat ka Ma’ana-e-Zaahir-o-Haq khul kar aur nikhar kar saamnay aa gaya keh Allah Ta’alaa ki ma’eyyat ka taqaazah yeh hai keh usay bandon ka pora i’lm hai aur woh un kay tamaam a’amaal ko dekh raha hai aur is kay saath saath us ki zaat makhlooqaat mein sab say buland apnay A’rsh par mustawi hai, Lehaaza nah to woh makhlooqaat kay saath mukhtalat hai aur nah hi zameen kay opar un kay darmiyan mujood hai. Warnah yeh laazim aye ga keh Aayat-e-Kareemah mein aapas mein buri tarah Mutazaad-o-Mutanaaqiz hai, Chunaachah shro’o ka hissah Allah Ta’alaa kay u’luw aur istawaa a’lal A’rsh ka ae’ilaan kar raha hai aur نعوذ باللہ aakhri hissah zameen par mujood honay aur khalq kay saath mukhtalat honay ka tazkirah kar raha hai. (تعالی اللہ علوا کبیرا)

Beherhaal hamaari is Taqreer-o-Tauzeeh say yeh baat saabit huwi keh Allah Ta’alaa kay bandon kay saath honay ka Ma’ana-o-Muqtazaa yeh hai keh woh un tamaam ahwaal say baa khabar hai, un ki har baat sunta aur har fa’il dekhta hai, Un kay umoor aur haajaat ki tadbeer farmaata hai, Zindah karta hai aur maartaa hai, Maaldaar aur faqeer karta hai jis ko chaahay baadshaahat day detaa hai aur jis say chaahay cheen letaa hai, Jisay chahay i’zzat aur jisay chaahey zillat a’taa farmaa detaa hai aur is kay i’laawah tamaam umoor anjaam detaa hai jin ka us ki Shaan-e-Ruboobiyat-o-Kamaal-e-Baadshaahat taqaazah karti hai. Is kay aur us ki khalq kay darmiyan koi cheez haayal ya haajib nahin hai. Jis kay I’lm-o-Ihaatah-o-Qudrat ki yeh shaan ho to woh Haqeeqatan khalq kay saath saath hai agarcheh woh haqeeqat mein sab say opar apnay A’rsh par mustawi hai.

➤ Sheikh-ul-Islaam Ibn-e-Taimiyah (رحمه اللّٰه) Majmoo’-ul-Fataawaa Li Ibn-e-Qasim kay Al A’aqeedah Al Waastiyah (3/142) mein Sifat-e-Ma’eyyat par kalaam kay liye aik alag fasal qaaim kar kay farmaatay hain:

Allah Ta’alaa ka yeh tamaam kalaam keh Woh Apnay A’rsh par hai aur woh hamaray saath hai, Haq hai aur Apni haqeeqat par qaaim hai, Kisi tahreef ka muhtaaj nahin hai, Albattah isay jhootay aur baatil Afkar-o-Zunoon say bachaanaa zarori hai (taakeh Ahqaaq-e-Haq aur Ibtaal-e-Baatil ho jay)

 

❁ Mazeed Al Fatwaa Al Hamawiyyah (5/102,103) mein farmaatay hain:

 

Hasil amar yeh hai keh Kitaab-o-Sunnat say mukammal Hidaayat-o-Noor haasil hotay hain, Bashart yeh keh insaan sirf Kitaab-o-Sunnat hi par tadabbur karay, Sirf Ittebaa’a-e-Haq us ka Maqsood ho, Nusoos-e-Kitaab-o-Sunnat mein har qism ki tahreef, Aur Allah Ta’alaa kay Asmaa-o-Sifaat mein har qism kay Ilhaad kay irtikab say A’iraaz-o-Ijtenaab karnay waala ho.

Koi bhi shakhs yeh samajhnay ki Koshish-o-Jasaarat nah karay keh Allah Ta’alaa ki wahi (Kitaab-o-Sunnat) mein aapas mein tanaaquz paaya jaata hai, Aur is silsilay mein woh yeh misaal paish karay keh Kitaab-o-Sunnat mein yeh baat waarid hai keh Allah Ta’alaa ki zaat A’rsh par mustawi hai, Yeh baat zaahiran Allah Ta’alaa kay is farmaan kay Mukhaalif-o-Mutaa’ariz hai: “وَھُوَ مَعَکُمْ” ya’ani (Woh tumhaaray saath hai).

 

❁ Neez Rasoolullah (صلی اللہ علیہ وسلم) ki is hadith kay khilaaf hai:

 

“اذا قام أحدكم فى الصلوة فان اللّٰه قِبَل وجهه”

 

Ya’ani (Jab tum mein say koi shakhs namaaz mein khadaa hota hai to Allah Ta’alaa us kay chehray kay saamnay hota hai)

Waazeh ho keh in nusoos mein Da’awaa-e-Ta’aaruz Baatil-o-Mardood hai, Kiunkeh Allah Ta’alaa ka hamaray saath hona bhi Mahmool-e-Bar haqeeqat hai aur us Zaat-e-Wahdahu laa shareek ka mustawi a’lal A’rsh hona bhi Mahmool-e-Bar haqeeqat hai jesaa keh Allah Ta’alaa nay apnay Farmaan-e-Darj zail mein donon baaton ko yakjaa zikr farmaaya hai:

 

هُوَ الَّذِىۡ خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ فِىۡ سِتَّةِ اَيَّامٍ ثُمَّ اسۡتَوٰى عَلَى الۡعَرۡشِ‌ؕ يَعۡلَمُ مَا يَلِجُ فِى الۡاَرۡضِ وَمَا يَخۡرُجُ مِنۡهَا وَمَا يَنۡزِلُ مِنَ السَّمَآءِ وَمَا يَعۡرُجُ فِيۡهَاؕ وَهُوَ مَعَكُمۡ اَيۡنَ مَا كُنۡتُمۡ‌ؕ وَاللّٰهُ بِمَا تَعۡمَلُوۡنَ بَصِيۡرٌ ﴿۴﴾

 

“Wahi hai jis nay aasmaanon aur zameen ko 6 din mein Pedaa kiya phir A’rsh par mustawi ho gaya, Woh khoob jaantaa hai us cheez ko jo zameen mein jay aur jo us say niklay aur jo aasmaan say neechay aay aur jo kuch chadh kar us mein jay aur jahaan Kahein tum ho Woh tumhaaray saath hai aur jo tum kar rahay ho Allah dekh raha hai” (Al Hadeed: 4)

 

Is Aayat-e-Kareemah mein Allah Ta’alaa nay khabar di hai keh Woh apnay A’rsh kay opar hai, Kainaat ki har cheez ko jaanta hai aur ham jahaan bhi hon hamaray saath hai. Yahi baat Hadith-ul-A’uaal mein mazkoor hai واللّٰه فوق العرش وهو يعلم ما أنتم عليه Ya’ani (Allah Ta’alaa A’rsh par hai aur tumharay har ma’aamlay ko jaanta hai)

Waazeh ho k Allah Ta’alaa ki makhlooq kay saath ma’eyyat, Us haqeeqat kay saath, jes us zaat kay laaiq hai, Apnay zaahiri ma’ana kay saath, Allah Ta’alaa ki zaat kay mustawi a’lal A’rsh honay kay Muta’aariz-o-Mutanaaqiz nahin hai, Is ki teen wujoohaat hain:

1: Pehli wajah: Allah Ta’alaa nay donon haqeeqaton ko Apni Kitaab-e-Mubeen mein bayan farmaaya hai, Kitaab-e-Mubeen har tanaaquz say paak hai, Hamaara Imaan hai keh Allah Ta’alaa nay Apni Kitaab-e-Muqaddas mein jin haqaaiq ka tazkirah farmaaya hai un mein koi tanaaquz nahin hai aur agr Qur’an-e-Hakeem mein kisi maqaam par aap ko bazaahir koi tanaaquz dikhaai day to Da’awaa-e-Tanaaquz kay bajay wahaan Tadabbur-o-Tafakkur say kam lo taakeh tanaaquz dur ho jay aur haq waazeh ho jay, Kiunkeh Allah Ta’alaa nay farmaaya hai:

 

“اَفَلَا يَتَدَبَّرُوۡنَ الۡقُرۡاٰنَ‌ؕ وَلَوۡ كَانَ مِنۡ عِنۡدِ غَيۡرِ اللّٰهِ لَوَجَدُوۡا فِيۡهِ اخۡتِلَافًا كَثِيۡرًا ﴿۸۲﴾”

 

“Yeh log Qur’an par tadabbur Kiun nahin kartay agar yeh ghairullah ki taraf say aaya hota to log is mein badaa ikhtelaaf aur tanaaquz paatay” (Al Nisaa: 82)

 

Aur agar tadabbur kay baawajood masla ki haqeeqat aap par waazeh nah ho sakay to raasikheen fil i’lm ka manhaj apna lo jo aesay moq’ah par wahi kuch kehtay hain jo Qur’an nay bataaya “اٰمَنَّا بِهٖ كُلٌ مِّنْ عِنْدِ رَّبِنَا” (Ham is par Imaan laatay hain yeh hamaray parwardigar ki taraf say hai)

Chunaachah us maamlay ko Allah Ta’alaa kay supard kar do, Jo kitaab ko naazil farmaanay waala hai, Aur jo haqeeqi i’lm rakhtaa hai Kami-o-Kotaagi aap kay I’lm-o-Faham mein hai (nah Qur’an Majeed mein) Qur’an-e-Hakeem to har qism kay tanaaquz say paak hai.

➤ Sheikh-ul-Islaam Ibn-e-Taimiyah nay apnay Qaul-e-Mazkoor mein كما جمع اللّٰه بينهما keh kar isi nuktah ki taraf ishaaraa farmaaya hai. Haafiz Ibn-e-Qayyim (رحمه اللّٰه) farmaatay hain:

“Allah Ta’alaa nay Qur’an-e-Hakeem mein yeh bhi khabar di hai keh woh apnay A’rsh par mustawi hai. Allah Ta’alaa nay Surah Al Hadeed ki aayat mein in donon haqeeqaton ka zikr jama’a farmaa diya hai aur batlaaya hai keh us nay aasmaanon aur zameenon ko pedaa farmaaya aur woh apnay A’rsh par mustawi huwa aur woh Apni khalq kay saath hai is tarah keh Woh Apnay A’rsh say un kay tamaam a’amaal ko dekhta hai, Jesaa keh Hadith-ul-Au’aal mein hai (Allah Ta’alaa apnay A’rsh par hai aur tumhaaray tamaam umoor ko dekh raha hai)

Lehaazaa Allah Ta’alaa ka u’luw (bulandi) par hona, Us kay ma’eyyat ma’al khalq kay mutanaaqiz nahin aur us ki ma’eyyat a’al khalq, Us kay u’luw ko baatil nahin karta balkeh yeh donon haqeeqatein bar haq hain” (Mukhtasar Al Sawaaiq Li Ibn-e-Moosli, Pg: 410)

 

2: Dusri wajah: Ma’eyyat ka ma’ana haqeeqatan u’luw kay mutanaaquz nahin hai, Balkeh ma’eyyat aur u’luw donon ka jama’a hona mumkin hai, Balkeh aik makhloq kay liye bhi mumkin hai keh us mein ma’ayyeat aur u’luw yakjaa ho jaayein.

Jesayy kaha jaata hai: “مازلنا نسيروالقمرمعنا” (Ham chaltay rahay or chaand hamaaray saath thaa) (haalaankeh chaand to opar hota hai) yahaan koi tanaaquz bhi nahin hai, Aur nah hi chaand kay hamaaray saath honay ka yeh ma’ana hai keh chaand zameen peh utar aaya hai. To jab aik makhlooq kay haqq mein in donon haqeeqaton ka jama’a hona mumkin hai to phir woh Khaaliq jo kainaat ki har shay ka ihaatah kiye huwey hai or sab say bulandi par apnay A’rsh par mustawi hai, Kay haq mein to yeh donon haqeeqatein bil aulaa ikhatti ho sakti hain……Phir hamein yeh baat bakhoobi ma’aloom ho chuki hai keh ma’eyyat ka Ma’ana-o-Haqeeqat qat’an is baat ki mutaqaazi nahin hai keh jis kay saath ma’eyyat ho us kay saath jama’a hona zaroori ho.

➤ Sheikh-ul-Islaam Ibn-e-Taimiyah (رحمه اللّٰه) nay Al Fatwaa Al Hamawiyyah (5/102) mein is nuktah ki taraf ishaaraa farmaaya hai “lafz مع ya’ani (saath hona) jab iste’amaal kiya jaaye ga to lughat mein is ka zaahiri ma’ana mutlaqan Muqaaranat-o-Musaahabat hi ho ga, Jis kay saath ma’eyyat Mazkoor ho usay chona ya us kay daayein ya baayeinn (ya aagay peechay) ho kar us say mukhtalat hona zaroori nahin hai. Jab Siyaq-e-Kalaam kay Paish-e-Nazar lafz مع kay kisi ma’ana ko muqayyad kiya jaaye ga to usi ma’ana ki muqaaranat muraad hogi. Kaha jaata hai: Ham chaltay rahay or chaand hamaaray saath saath rahaa ya falaan sitaarah hamaaray saath saath rahaa. Isi tarah apna saamaan agarcheh aap nay apnay sar kay opar utha rakha ho magar aap kehtay hain:  هذا المتاع معى  (Yeh saamaan meray saath hai) Lehaaza Allah Ta’alaa haqeeqatan Apni khalq kay saath bhi hai aur haqeeqatan Apnay A’rsh kay opar bhi hai”

Allah Ta’alaa Sheikh-ul-Islaam par kadodoon rahmatein barsaay unhon nay bilkul sach farmaaya: Jo Rabb Ta’alaa, aap ka mukammal i’lm rakhta hai, Poori tarah aap par Muttale’ aur Muheet hai, Aap ki har baat sunta or har fa’il dekhta hai aur aap kay har ma’aamlay ki tadbeer farmaata hai, Woh dar haqeeqat aap kay saath hi hai, Agarcheh woh haqeeqatan apnay A’rsh par kay opar hai Kiunkeh ma’eyyat aik jagah ikhattay honay ko mustalzim nahin hai.

 

3: Teesri wajah: Agar ma’eyyat (saath hona) aur u’luw (buland hona) har do Sifaat kay makhloqeen kay haq mein jama’a hona naa mumkin maan lein to is say yeh har giz laazim nahin aataa keh yeh donon haqeeqatein khaaliq kay haq mein bhi jama’a nahin ho sakti, Woh Khaaliq jis nay khud in do Sifaat ko apnay liye bayan farmaaya hai, Kiunkeh makhloqaat mein say koi makhloq Allah Ta’alaa ki mumaasilat nahin kar sakti. Jesaa keh Allah Ta’alaa nay farmaaya:

 

“لَيۡسَ كَمِثۡلِهٖ شَىۡءٌ ‌ۚ وَهُوَ السَّمِيۡعُ الۡبَصِيۡرُ”

 

(Al Shoora:11)

 

➤ Sheikh-ul-Islaam (رحمه اللّٰه) nay Majmoo’-ul-Fataawaa kay Al A’aqeedah Al Waastiyah (3/142) mein isi nuktah ki wazaahat farmaai hai: “Qur’an-o-Hadith mein jo Allah Ta’alaa ka Qurb-o-Ma’eyyat mazkoor hai, Woh Allah Ta’alaa kay “U’luw-o-Fouqiyat” kay munaafi nahin hai, Kiunkeh tamaam Sifaat mein Allah Ta’alaa jesi koi cheez nahin hai, Woh Zaat qareeb honay kay baawajood U’luw-o-Bulandi par hai aur buland honay kay baawajood qareeb aur nazdeek hai.

Tatimmah-e-Bahas: Allah Ta’alaa ki apni makhlooq kay saath ma’eyyat kay silsilay mein logon ki teen qismein hain:

1: Woh log jo kehtay hain Allah Ta’alaa ki makhlooq kay saath ma’eyyat ka Ma’ana-o-Muqtazaa yeh hai keh woh makhloqaat kay Umoor-o-Ahwaal ka ihaatah rakhnay waala hai, Yeh Ma’eyyat-e-A’aammah hai. Dusraa Ma’ana-o-Muqtazaa yeh hai keh woh Apnay khaas bandon ki Nusrat-o-Tayeed farmaata, Yeh Ma’eyyat-e-Khaassah hai. In har do Ma’aani kay apnay apnay mahal mein Iqraar-o-Isbaat kay saath saath is baat ka Iqraar-o-Isbaat bhi zarori hai keh Woh bizaatihi sab say buland hai aur Apnay A’rsh par mustawi hai. Yeh Salaf-e-Saaliheen ka a’aqeedah hai aur yahi Mazhab-e-Haq hai, jesa keh guzishtah safhaat mein dalaail kay saath bayan huwa hai.

2: Dusri qism un logon ki hai jo kehtay hain keh Allah Ta’alaa ki khalq kay saath ma’eyyat ka Ma’ana-o-Muqtazaa yeh hai keh woh zameen par un kay saath Mujood-o-Mukhtalat hai Yeh log Allah Ta’alaa kay u’luw aur istawaa a’lal A’rsh ki nafi kartay hain yeh qadeem Jahmiyah-o-Hu’looliyah ka a’aqeedah hai. In ka mazhab baatil aur intehaai badtareen hai, Tamaam Salaf-e-Saaliheen ka is kay Butlaaan-o-Inkar par ijmaa’a hai (kamaa taqaddam)

3: Teesri qism un logon ki hai jo kehtay hain keh Allah Ta’alaa ki khalq kay saath ma’eyyat ka Ma’ana-o-Muqtazaa yeh hai keh woh zameen par un kay saath mujood hai aur is kay saath saath us ka Apnay A’rsh par u’luw bhi saabit hai. Yeh baat Sheikh-ul-Islaam nay Majmoo’-ul-Fataawaa (5/229) mein ba’az logon kay hawaalay say naqal farmaai hai.

In logon ka khayal hai keh inhon nay Sifat-e-Ma’eyyat aur Sifat-e-U’luw, Har do kay nusoos kay Ma’ana-e-Zaahir ko liya hai. Yeh log jhootay aur gumraah hain, Kiunkeh Allah Ta’alaa ki ma’eyyat kay nusoos qata’an us kay hulool fil makhlooq, Jis ka da’awaa woh kartay hain kay mutaqaazi nahin hain, Kiunkeh Allah Ta’alaa kay hulool ka a’aqeedah baatil hai, Aur Allah Ta’alaa aur us kay Rasool (صلی اللہ علیہ وسلم) kay kalaam ka Ma’ana-e-Zaahir kabhi baatil nahin ho sakta.

 

Tanbeeh: Waazeh ho keh U’lamaa-e-Salaf say ma’eyyat ki tafsayer in alfaaz mein manqool hai:

 

انه معهم بعلمه Ya’ani Allah Ta’alaa un kay saath hai i’lm kay a’itbaar say.

 

Is ka yeh matlab nahin keh sirf Azroy-e-I’lm saath hai, Balkeh Ruboobiyat kay tamaam ma’aani maslan: Ihaatah, Sama’a, Basar, Qudrat aur tadbeer wagheirah kay saath hai.

Aik aur tanbeeh: Guzishtah safhaat mein ham nay is nuktah ki taraf ishaaraa kiya tha keh Allah Ta’alaa ka u’luw Qur’an, Hadith, A’qal, Fitrat aur ijmaa’a tamaam dalaail say saabit hai (ham is ki qadray tafsayel a’rz kartay hain)

Allah Ta’alaa ka u’luw (buland hona) Qur’an-e-Hakeem mein mukhtalif aur mutanawwe’ asaaleeb kay saath bayan huwaa hai. Kahein to lafz العلو iste’amaal huwaa, Jesay: “  وَهُوَ الۡعَلِىُّ الۡعَظِيۡمُ ”

 

“Woh buland aur a’azeem hai” (Al Shoora: 4)

 

Kahein lafz فوق iste’amaal huwaa hai:

 

“وَهُوَ الۡقَاهِرُ فَوۡقَ عِبَادِهٖ‌  ﴿۶۱﴾”

 

“Aur wahi Apnay bandon par ghaalib hai bartar hai.” (Al Ana’aam: 61)

 

Kahein استواء علی العرش ka zikar kar kay us kay u’luw ko bayan kiya gaya hai: Jesay

 

“اَلرَّحۡمٰنُ عَلَى الۡعَرۡشِ اسۡتَوٰى ﴿۵﴾”

 

“Jo Rahmaan hai A’rsh par qaaim hai ” (Taaha: 5)

 

Kahein Allah Ta’alaa ka aasmaanon par hona mazkoor hai:

 

“ءَاَمِنۡتُمۡ مَّنۡ فِىۡ السَّمَآءِ اَنۡ يَّخۡسِفَ بِكُمُ الۡاَرۡضَ ﴿۱۶﴾”

 

“Kya tum is baat say bay khouf ho gay ho keh jo zaat aasmaan par hai tumhein zameen mein dhansaa day.” (Al Mulk: 16)

 

Kahein Us kay u’luw ka is tarah tazkirah milta hai keh mukhtalif cheezein us ki taraf upar chadh kar jaati hain:

 

“ اِلَيۡهِ يَصۡعَدُ الۡـكَلِمُ الطَّيِّبُ وَالۡعَمَلُ الصَّالِحُ يَرۡفَعُهٗ ؕ  ﴿۱۰﴾”

 

“Tamaam tar suthray kalmaat us ki taraf chadhtay hain aur neek a’amal un ko buland karta hai”

(Al Faatir: 10)

 

“تَعۡرُجُ الۡمَلٰٓئِكَةُ وَ الرُّوۡحُ  ﴿۴﴾”

 

“Jis ki taraf farishtay aur rooh chadhtay hain ” (Al Ma’aarij: 4)

 

“اِذۡ قَالَ اللّٰهُ يٰعِيۡسٰۤى اِنِّىۡ مُتَوَفِّيۡكَ وَرَافِعُكَ اِلَىَّ ﴿۵۵﴾”

 

“Jab Allah Ta’alaa nay farmaaya keh Aey Esaa! Mein tujhay puraa lenay waala hun aur tujhay Apni jaanib uthanay waala hun ” (Aal-e-I’mraan: 55)

 

Kahein Us kay u’luw ka zikar is tarah huwaa keh mukhtalif cheezein us ki taraf say neechay aati hain:

 

“قُلۡ نَزَّلَهٗ رُوۡحُ الۡقُدُسِ مِنۡ رَّبِّكَ ﴿۱۰۲﴾”

 

“Keh dijye keh isay Aap kay Rabb ki taraf say Jibraail lay kar aay hain.” (Al Nahal: 102)

 

“يُدَبِّرُ الۡاَمۡرَ مِنَ السَّمَآءِ  ﴿۵﴾”

 

“Woh aasmaan say lekar zameen tak har kam ki tadbeer karta hai ” (Al Sajdah: 5)

 

Ahaadith mein bhi Allah Ta’alaa ki Sifat-e-U’luw ka bayan mujood hai, Chunaachah is mozo’o par mukhtalif asaaleeb kay saath qauli, Fa’ili aur taqreeri har qism ki itni ahaadith mujood hain keh in ka majmoo’a Hadd-e-Tawaatur ko pohunchtaa hai. Jesay:

 

❁ Nabi (صلی اللہ علیہ وسلم) ki sajdah kay andar du’aa:

 

“سبحان ربى الاعلىٰ”

 

“Paak hai Mera Rabb jo sab say buland hai” (Muslim Ma’a Nawawi (5/23))

 

❁ Isi tarah Rasoolullah (صلی اللہ علیہ وسلم) nay farmaaya hai:

 

“ان اللّٰه لما قضى الخلق كتب عند فوق عرشه: ان رحمتى سبقت غضبى”

 

“Allah Ta’alaa nay jab khalq ki takhleeq ka faislah farmaaya to A’rsh par Apnay paas yeh likhaa: Beshak Meri rahmat Meray ghazab say sabqat lay gai” (Bukhari-o-Muslim)

 

Isi tarah Rasoolullah (صلی اللہ علیہ وسلم) ka yeh farmaan bhi Allah Ta’alaa kay u’luw par daal hai:

 

“ألا تأمنونى وأنا أمين من فى السماء”

 

“Tum mujhay ameen Kiun nahin maantay, Haalaankeh mein aasmaan waali zaat ka ameen hun”

(Sahih Bukhari Ma’a Al Fatah: 7/666)

 

Nabi (صلی اللہ علیہ وسلم) say yeh bhi saabit hai keh Aap (صلی اللہ علیہ وسلم) nay minbar par khutbah detay huway apni ungli aasmaan ki taraf utha kar farmaaya: “اللهم أغثنا” “Aey Allah! Hamein baarish a’ataa farmaa”

(Muslim Ma’a Nawawi (7/192))

 

Youm-e-A’arfah mein Aap (صلی اللہ علیہ وسلم) nay khutbah detay huway logon say poochaa: Kya mein nay puraa deen pohncha diya hai? To logon nay kaha: Ham gawaahi detay hain keh Aap nay puraa deen pohnchaa diya hai, Amaanat aur kheir khuwaahi ka haq adaa kar diya, Is par Aap (صلی اللہ علیہ وسلم) nay apna haath aasmaan ki taraf utha kar farmaaya:

 

“اللهم أشهد” “Aey Allah! Tu gawaah reh” (Sahih Bukhari Ma’a Al Fatah: 2/585, Muslim Ma’a Nawawi: 8/184)

 

Aap (صلی اللہ علیہ وسلم) nay loundi say poochaa: “اين اللّٰه؟” “Allah Ta’alaa kahan hai?” Us nay jawaab diya: “فى السماء” “Aasmaan kay opar” To Aap (صلی اللہ علیہ وسلم) nay us ki baat ki Taqreer-o-Tayeed farmaai aur us kay aaqaa say kaha: “اعتقها فانها مؤمنة” “Isay azaad kar do yeh moominah hai” (Muslim Ma’a Nawawi: 5/24)

Jahaan tak Daleel-e-Aqal say Sifat-e-U’luw ka ta’alluq hai to aqal ki Dalaalat-o-Shahaadat yeh hai keh Allah Ta’alaa kay liye wujooban har Sifat-e-Kamaal ka isbaat ho aur har Sifat-e-Nuqs say us ki tanzeeh aur paakeezgi ho aur zaahir hai, U’luw Sifat-e-Kamaal hai aur sifal (nechaai) Sifat-e-Nuqs. Lehaaza yeh baat muta’ayyan ho gai keh Allah Ta’alaa kay liye Sifat-e-U’luw ka isbaat waajib hai, Aur is ka naqeez ya’ani sifal ki nafi zarori hai.

Fitrat bhi Allah Ta’alaa kay liye badeehi tour par Sifat-e-U’luw kay isbaat par daal hai, Chunaachah koi bhi du’aa karnay waala ya pareeshaan haal jab apnay parwardigar ki taraf laachaar hota hai to woh opar ki taraf Kiun dekhta hai? Is moqa’a par woh daaein baaein Kiun iltafaat nahin karta? Us kay dil mein badaahatan tawajjah ilal u’luw ka khayal Raasikh-o-Murtakiz ho jaata hai. Namaaziyoon say poocho keh sajdah mein “سبحان ربى الاعلىٰ” kehtay huway tumhaaray diloon ka ittijaah kis taraf hota hai?

Jahaan tak Daleel-e-Ijmaa’a ka ta’alluq hai to tamaam Sahaabah, Taaba’een aur Aimmah-e-Salaf ka is baat par ijmaa’a hai keh Allah Ta’alaa aasmaanon kay opar A’rsh par mustawi hai, Is baaray mein un ka kalaam Nassan-o-Zaahiran mujood hai.

 

➤ Imaam Auzaa’e farmaatay hain:

 

“كنا والتابعون متوافرون نقول ان اللّٰه تعالى ذكره فوق عرشه ونؤمن بما جاءت به السنة من الصفات”

 

“Ham Taaba’een ki katheer ta’adaad ki mujoodgi mein kaha kartay thay keh Allah Ta’alaa Apnay A’rsh kay opar hai, Neez ham Ahaadith-e-Rasool (صلی اللہ علیہ وسلم) say saabit Allah Ta’alaa ki tamaam Sifaat par Imaan laatay hain” (Is asar ko Imaam Baihaqi nay “Al Asmaa Wal Sifaat” (2/150) aur Al Zahabi nay “Al Siyar” (7/120,121) aur Tazkirat-ul-Huffaaz (1/181,182) mein zikar kiya hai, Imaam Zahabi nay is asar ko sahih kaha hai, Sheikh-ul-Islaam Ibn-e-Taimiyah nay “Al Hamawiyyah” aur Ibn-ul-Qayyim nay “Ijtemaa’a-ul-Joyoosh” mein sahih kaha hai.)

Bohot say Ahl-e-I’lm nay is paakaezah a’aqeedah par ijmaa’a ka da’awaa kiya hai aur is baaray mein kisi ka mukhaalifat karna mahaal hai, Jabkeh is A’aqeedah-e-Mubaarakah ko baday a’azeem dalaail ki Tayeed-o-Mutaabaqat bhi haasil hai.

In dalaail ka wahi shakhs inkar kar sakta hai jis mein Kibr-o-Tughyan ka u’nsar ho, Jis ki Basayerat-e-Qalb Matmoos-o-Mashbooh ho aur jisay Shayateen Fitrat-e-Saleema say Mahroom-o-Munharif kar kay apnay naapaak chungal mein pori tarah phaans lein. Ham Allah Ta’alaa say A’aafiyat-o-Salaamti ka sawaal kartay hain. 

Teesri Tanbeeh: Qaarieen-e-Kiraam! Aik majlis mein ham nay Allah Ta’alaa ki Apnay khalq kay saath Apni ma’eyyat kay hawaalay say guftugoo ki, Jisay ba’az Talbaa nay tahreer kar diya, Phir woh tahreer Manzar-e-A’aam par aagai, Us waqt ham nay Allah Ta’alaa ki ma’eyyat kay baaray mein yeh batlaaya:

“Hamaara a’aqeedah yeh hai keh Allah Ta’alaa ki Apni makhlooq kay saath ma’eyyat haqeeqi aur zaati hai, Aesi ma’eyyat jo us ki Shaan-e-Baa kmaal kay laaiq hai aur aesi ma’eyyat jo is amar ki mutaqaazi hai keh Allah Ta’alaa baa A’itbaar-e-I’lm, Qudrat, Sama’a, Basar, Baadshaahat aur tadbeer har shay ka ihaatah kiye huway hai, Aur yeh keh Allah Ta’alaa is baat say paak aur munazzah hai keh woh makhlooqaat kay saath mukhtalat ho ya un mein hulool kiye huway ho, Balkeh Woh apni zaat aur Sifaat kay saath buland hai, Aur bulandi par hona us ki woh Sifat-e-Zaatiyah hai jo kabhi us say alag nahin hoti, Aur woh A’rsh par mustawi hai jesay Us ki Azmat-o-Jalaalat kay laaiq hai, Aur us ka sab say bulandi par A’rsh par hona ma’eyyat ma’al khalq kay manaafi nahin hai, Kiun keh:

 

“  لَيۡسَ كَمِثۡلِهٖ شَىۡءٌ ‌ۚ وَهُوَ السَّمِيۡعُ الۡبَصِيۡرُ ﴿۱۱﴾”

 

“Us jesi koi cheez nahin aur woh khoob sunnay dekhnay waala hai” (Al Shoora: 11)

 

Waazeh ho keh hamaray is bayan mein Allah Ta’alaa ki ma’eyyat kay liye “Zaati” ka lafz iste’amaal huwaa hai, Is say hamaara maqsood sirf Haqeeqat-e-Ma’eyyat ki taakeed tha, Yeh maqsood har giz nahin keh Allah Ta’alaa Apni zaat kay saath zameen par Apni makhlooq kay saath hai. (Jesaa keh Hulooliyah ka a’aqeedah hai) Ham nay isi bayan mein

Aagay zikar kiya hai keh:  Allah Ta’alaa is baat say paak aur munazzah hai keh Woh makhlooqaat kay saath mukhtalat ho ya un mein hulool kiye huway ho balkeh Woh Apni Zaat-o-Sifaat kay saath buland hai aur bulandi par hona Us ki woh Sifat-e-Zaatiyah hai jo us say kabhi alag nahin hoti aur woh a’rsh par mustawi hai الخ”

Isi bayan mein mein nay aagay chal kar yeh bhi kaha tha:

“Hamaara yeh bhi a’aqeedah hai keh jis shaks ka yeh khayal ho keh Allah Ta’alaa bizaatihi har jagah hai to agar us ka yeh a’aqeedah hai to woh kafir aur gumraah hai aur agar is a’aqeedah ko Salaf-e-Saaliheen ya Aimmah-e-Kiraam ki taraf mansoob karta hai to intehaai jhootaa hai”

Aik samajhdaar aadmi jo Allah Ta’alaa ki ma’arifat rakhtaa ho kamaa haqquhu us ki qadar bajaa laata ho yeh mumkin hi nahin keh woh yeh kahay keh Allah Ta’alaa zameen par Apni khalq kay saath hai. Mein apni har majlis mein keh jis mein Allah Ta’alaa ki Sifaat-e-Ma’eyyat par guftugo aa jay us ka inkar karta rehtaa hon aur karta rahon ga, Meri yeh du’aa hai keh Allah Ta’alaa mujhay aur meray tamaam musalmaan bhaaiyyon ko dunya aur aakhirat mein Kalmah-e-Tauheed par saabit qadmi a’ataa farmaay.

Is kay ba’ad mein nay aik maqaalah bhi tahreer kiya jo Riyadh say shaaya’a honay waalay majallah “Al Dawah” mein baroz peer 4 Muharram-ul-Haraam 1404 H shamaarah number 911 mein shaaya’a huwaa tha. Is maqaalah mein mein nay wahi kuch likhaa aur saabit kiya jo Sheikh-ul-Islaam Ibn-e-Taimiyah (رحمه اللّٰه) nay saabit kiya hai, Ya’ani Allah Ta’alaa ki Apni khalq kay saath ma’eyyat haq hai aur haqeeqat par qaaim hai, Lekin woh Mutaqaazi -e-Hulool-o-Ikhtelaat bil khalq nahin hai cheh jay keh Mustalzim-e-Hulool-o-Ikhtelaat ho. Is maqaalah mein mein nay Allah Ta’alaa kay u’luw ki haqeeqat aur ma’eyyat ma’al khalq ki haqeeqat mein jama’a ki wujoohaat bayan ki hain. Mein nay apni is tahreer mein yeh bhi waazeh kiya hai keh mein apni saabiqah tahreer mein lafz “Zaati” hataana zarori samajhta hon (Kiunkeh is say yeh samjha jaata hai keh Allah Ta’alaa ki Apni khalq kay saath ma’eyyat bizaatihi hai, Jo qata’an hamaara maqsood nahin)

Waazeh ho keh har woh lafz jo Allah Ta’alaa kay bizaatihi zameen par honay ya makhlooqaat kay saath mukhtalat honay, Ya Us kay u’luw aur istawaa a’lal a’rsh ki nafi karnay par muntaj ya mustalzim ho woh baatil hai, Us ka radd aur inkar zarori hai, Kehnay waala koi bhi ho aur woh jo lafz bhi keh jay.

Har woh kalaam jo khuwaah ba’az afraad ko hi, Allah Ta’alaa ki zaat kay baaray mein mubtalaa-e-Waham kar day us say bachna zarori hai, Taakeh aik shakhs bhi us kay aik lafz ki wajah say Allah Ta’alaa ki razaa kay baaray mein Zann-e-Soo mein giriftaar nah ho jay…. lekin Allah Ta’alaa nay Apni zaat kay baaray mein jo kuch bhi Apni Kitaab-e-Muqaddas mein saabit farmaaya, Apnay piyaray Rasool (صلی اللہ علیہ وسلم) ki Zubaan-e-Mubaarak say kehlwaaya us ka isbaat farz hai, Aur is kay saath saath is mein Auhaam-o-Shubhaat paidaa kar kay Allah Ta’alaa ki taraf naa munaasib aur ghair laaiq a’aqaaid mansoob karnay waaloon ka radd aur un ki beikh kani bhi zarori hai (واللہ المستعان)

 

✯ “Saathween aur Aathween Misaal:” Allah Ta’alaa ka farmaan hai:

 

“ وَنَحۡنُ اَقۡرَبُ اِلَيۡهِ مِنۡ حَبۡلِ الۡوَرِيۡدِ ﴿۱۶﴾”

 

“Aur ham us ki Rag-e-Jaan say bhi zayadah us say qareeb hain” (Qaaf: 16)

 

❁ Neez farmaya:

 

“وَنَحۡنُ اَقۡرَبُ اِلَيۡهِ مِنۡكُمۡ  ﴿۸۵﴾”

 

“Ham us shakhs say bah nisbat tumhaaray bohot zayadah qareeb hotay hain” (Al Waqia’ah: 85)

 

Yahan قرب say malaaikah ka qarb muraad liya gaya hai (jo zaahir say u’adool qaraar paay ga)

 

Is ka jawaab yeh hai keh agar Tadabbur-o-Tafakkur say kam lein to yahaan قرب say muraad malaaikah hi ka qarb hai, Aur malaaikah ka قرب muraad lenaa, Ma’ana-e-Zaahir say inheraaf nahin hai (balkeh Zaahir-e-Siyaq ka a’in muqtaza yahi hai)

 

Pehli Aayat-e-kareemah mein qurb, Aik aesi qaid kay saath muqayyad hai jis say saraahatan Qurb-e-Malaaikah zaahir ho raha hai, Pori Aayat-e-Kareemah Mulaahazah farmaaiye:

 

“ وَنَحۡنُ اَقۡرَبُ اِلَيۡهِ مِنۡ حَبۡلِ الۡوَرِيۡدِ ﴿۱۶﴾اِذۡ يَتَلَقَّى الۡمُتَلَقِّيٰنِ عَنِ الۡيَمِيۡنِ وَعَنِ الشِّمَالِ قَعِيۡدٌ ﴿۱۷﴾مَا يَلۡفِظُ مِنۡ قَوۡلٍ اِلَّا لَدَيۡهِ رَقِيۡبٌ عَتِيۡدٌ ﴿۱۸﴾”

 

“Aur ham us say us ki Rag-e-Jaan say bhi zayadah us say qareeb hain. Jis waqt do lenay waalay jaa letay hain aik daayein taraf aur aik baayein taraf betha huwaa hai. Insaan mun say koi lafz nikal nahin paata magar keh us kay paas nigehbaan tayyar hai” (Qaaf: 16-18)

 

In Aayat-e-Mubaarakah mein Qaulihi Ta’alaa “اِذْ یَتَلَقَّی الْمُتَلَقِّیٰنِ” is baat ki daleel hai keh is say muraad milnay waalay do farishtoon (ya’ani Kiraaman Katibeen) ka qurb hai.

 

Dusri aayat mein jis qurb ka zikr hai, Woh us shakhs ki haalat kay bayan kay saath muqayyad hai jis par Sakraat-ul-Mout taari ho jaaein, Aur zaahir hai keh Sakraat-ul-Mout kay waqt malaaikah hi zaahir hotay hain. Jis ki daleel Allah Ta’alaa ka yeh farmaan hai:

 

“ حَتّٰٓى اِذَا جَآءَ اَحَدَكُمُ الۡمَوۡتُ تَوَفَّتۡهُ رُسُلُـنَا وَهُمۡ لَا يُفَرِّطُوۡنَ ﴿۶۱﴾”

 

“Yahaan tak keh jab tum mein say kisi ko mout aa pohunchti hai to us ki rooh Hamaray bhejay huway (farishtay) qabz kar letay hain, Aur woh zaraa kotaahi nahin kartay” (Al Ana’aam: 61)

 

I’laawah azeen mazkoorah aayat mein Qaulihi Ta’alaa “وَلٰکِن لَّا تُبْصِرُوْنَ” bhi Qaabil-e-Ghour hai, Jo keh is baat ki badi sareeh aur Bayyin-o-Waazeh daleel hai keh yahaan qurb say malaaikah ka qurb muraad hai, Kiunkeh zikar yeh ho raha hai keh woh cheez jis kay qurb ka zikar ho raha hai woh isi maqaam par mujood hai magar ham usay dekh nahin saktay, Yeh baat Allah Ta’alaa kay haq mein nahin ki jaa sakti balkeh Allah Ta’alaa kay haq mein kehna Amr-e-Mahaal hai, Lehaaza yeh baat muta’ayyan ho gai keh yahaan malaaikah ka qurb hi bayan huwa hai.

 

Aik sawaal baaqi reh jaata hai keh phir yeh qurb Allah Ta’alaa nay Apni taraf Kiun mansoob farmaaya hai? Aur kya is qism ki ta’abeer Qur’an-e-Hakeem mein aur kisi maqaam par zikr huwi?

 

Jawaab yeh hai keh Allah Ta’alaa nay malaaikah ka qurb Apni taraf is liye mansoob farmaaya keh Malaaikah Allah Ta’alaa kay amar say hi qareeb hotay hain, Aur Kiun nah? Malaaikah Allah Ta’alaa hi ka lashkar aur us kay numaainday hain.

 

Is qism ki ta’abeer kai maqaam par mazkoor hai (Ya’ani Fa’il-e-Malaaikah ko Allah Ta’alaa nay Apni taraf mansoob farmaaya) Kaqaulihi Ta’alaa:

“فَاِذَا قَرَاۡنٰهُ فَاتَّبِعۡ قُرۡاٰنَهٗ‌ۚ﴿۱۸﴾”

 

“Ham jab isay padh lein to aap is kay padhnay ki pairwi karein” (Al Qiyamah: 18)

 

Yahaan qiraat say muraad Jibraail Ameen ki qiraat hai jab woh Inzaal-e-Wahi kay moq’ah par Rasoolullah (صلی اللہ علیہ وسلم) par farmaaya kartay thay, Haalaankeh isay Allah Ta’alaa nay Apni taraf mansoob farmaaya hai, To chounkeh Jibraail (علیه السلام) Allah Ta’alaa kay amar say qiraat farmaatay thay, Lehaaza Allah Ta’alaa ki taraf qiraat ki Nisbat-o-Izaafat sahih thehri.

 

❁ Isi tarah Allah Ta’alaa ka farmaan hai:

 

“فَلَمَّا ذَهَبَ عَنۡ اِبۡرٰهِيۡمَ الرَّوۡعُ وَجَآءَتۡهُ الۡبُشۡرٰى يُجَادِلُــنَا فِىۡ قَوۡمِ لُوۡطٍؕ ﴿۷۶﴾”

 

“Jab Ibraheem ka Dar-o-Khouf jaata raha aur usay bashaarat bhi pohunch chuki to ham say Qoum-e-Loot kay baaray mein jadaal (jhagdah) lagay” (Hood: 74)

 

Yahaan Allah Ta’alaa nay Ibraheem (علیه السلام) kay jidaal aur jhagday ki nisbat Apni taraf farmaai hai, Haalaankeh unhon nay malaaikah kay saath jidaal kiya tha, Jo Allah Ta’alaa kay numaainday aur eelchi ki haisiyat say bashaarat lekar un ki khidmat mein haazir huway thay.

 

✯ Naween Aur Dasween Misaal:

 

Allah Ta’alaa nay Nooh (علیه السلام) ki safeenah kay baaray mein farmaaya tha:

 

“تَجۡرِىۡ بِاَعۡيُنِنَا‌ۚ  ﴿۱۴﴾”

 

“Jo Hamaari aankhon kay saamnay chal rahi thi.” (Al Qamar: 14)

 

❁ Neez Moosa (علیه السلام) kay qissah mein farmaaya:

 

“  وَلِتُصۡنَعَ عَلٰى عَيۡنِىۡ”

 

“Taakeh teri parwarish Meri aankhon kay saamnay ki jay” (Taaha: 39)

 

“Jawaab:” In donon aayaton ka ma’ana-o-Muraad Zaahir-e-Kalaam aur haqeeqat par mabni hai, Lekin ghor yeh karna hai keh yahaan Zaahir-e-Kalaam kya cheez hai? Kya Zaahir-e-Kalaam yeh hai keh Safeenah-e-Nooh Allah Ta’alaa ki aankh mein chal raha tha? Aur Moosa (علیه السلام) ki parwarish Allah Ta’alaa ki aankh kay upar ho rahi thi? Ya phir Zaahir-e-Kalaam yeh hai keh Safeenah-e-Nooh chal raha tha aur Allah Ta’alaa ki aankh us ki Nigraani-o-Hifaazat farmaa rahi thi, Isi tarah Moosa (علیه السلام) ki Parwarish-o-Kifaalat Allah Ta’alaa ki aankh kay saamnay us ki Nigraani-o-Hifaazat mein ho rahi thi.

 

In donon aayaton ki zikr kardah pehli tafsayer baatil hai, Aur is ki do wujoohaat hain:

 

1: Pehli wajah yeh hai keh yeh ta’abeer Kalaam-e-A’rab ya a’arbi ta’abeer kay muqtazaa kay khilaaf hai, Aur zaahir hai Qur’an-e-Majeed a’arbi lughat mein naazil huwaa hai. Kaqaulihi Ta’alaa:

 

“اِنَّاۤ اَنۡزَلۡنٰهُ قُرۡءٰنًا عَرَبِيًّا لَّعَلَّكُمۡ تَعۡقِلُوۡنَ ﴿۲﴾”

 

“Yaqeenan ham nay is Qur’an ko a’arbi Qur’an bana kar naazil farmaaya hai, Keh tum samajh sako” (Yusuf: 2)

 

❁ Neez farmaaya:

 

نَزَلَ بِهِ الرُّوۡحُ الۡاَمِيۡنُۙ ﴿۱۹۳﴾عَلٰى قَلۡبِكَ لِتَكُوۡنَ مِنَ الۡمُنۡذِرِيۡنَۙ ﴿۱۹۴﴾بِلِسَانٍ”عَرَبِىٍّ مُّبِيۡنٍؕ‏ ﴿۱۹۵﴾

 

“Isay amaanat daar farishtah lekar aaya hai. Aap kay dil par utaaraa hai keh Aap aagah kar denay waalon mein say ho jaayein. Saaf a’arbi zubaan mein hai” (Al Shua’araa: 193-195)

Ab a’arbi lughat mein agar koi shakhs kahey فلان یسیر بعینی to is ka ma’ana koi bhi shakhs yeh nahin samjhay ga keh falaan us ki aankh kay andar chal raha hai. Isi tarah agar koi shakhs yun kahey فلان تخرج علی عینی to koi shakhs yeh nahin samjhay ga keh woh sawaar ho kar us ki aankh kay upar ja raha hai. Agar koi shakhs yeh da’awa karay keh yahaan Zaahir-e-Khitaab ka yahi taqaazaa hai to is baat say bewaqoof say bewaqoof shakhs hansay ga, U’qalaa ki baat to chodiye.

 

2: Dusri wajah yeh hai keh yeh ma’ana Allah Tabaarak-o-Ta’alaa kay haq mein bilkul Mahaal-o-Mumtane’ hai; Kiunkeh jisay Allah Ta’alaa ki ma’arifat haasil hai aur jo Allah Ta’alaa ki kamaa haqquhu qadar bajaa laata hai, Naa mumkin hai keh woh Allah Ta’alaa kay baaray mein is qism ka faham rakhay, Kiunkeh Allah Ta’alaa Apnay A’rsh par mustawi hai aur Apni makhlooq say bilkul juda hai, Nah to us ki makhlooqaat mein say koi us kay andar hulool kar sakta hai nah woh kisi kay andar hulool kiye huway hai, Allah Ta’alaa paak hai aur in cheezoon say bohot buland hai.

Jab lafzi aur ma’anwi baaton say is haqeeqat ka butlaan ho gaya to phir dusri zikar kardah haqeeqat muta’ayyan ho gai, Wahi in donon aayaton ka Ma’ana-e-Zaahir qaraar paay gi. Ya’ani (1) Safeenah-e-Nooh chal raha tha, Allah Ta’alaa ki aankh us ki dekh bhaal aur hifaazat farmaa rahi thi. (2) Moosa (علیه السلام) ki Parwarish-o-Kifaalat Allah Ta’alaa ki aankh kay saamnay is tarah ho rahi thi keh Allah Ta’alaa un ki dekh bhaal aur hifaazat farmaa raha tha.

Ba’az Salaf-e-Saaliheen say in aayaton ki tafsayer بمر أی منی manqool hai, Jis ka matlab wahi hai jo ham nay upar tahreer kiya, Kiunkeh jab Allah Tabaarak-o-Ta’alaa Apni aankh say un ki Nigraani-o-Hifaazat farmaa raha tha to is ka laazmi taqaazah yahi hai keh Allah Ta’alaa unhein dekh raha tha, Kisi bhi lafz kay Ma’ana-e-Sahih say jo bhi cheez laazim aaye woh sahih qaraar paati hai, Alfaaz ki dalaalat mutaabiqi ya tazammani ya iltizaami ki ma’arifat rakhnay waalon ko yeh baat bakhoobi ma’aloom hai.

 

✯ Giyarhween Misaal: Aik Hadith-e-Qudsi mein Allah Ta’alaa ka yeh farmaan manqol hai:

 

وما يزال عبدى يتقرب إلى بالنوافل حتى أحبه فاذا أحببته كنت سمعه الذى يسمع به وبصره الذى يبطش بها ورجله التى يمشى بها ولئن سألنى لا عطينه استعاذنى لا عيذنه

 

“Mera bandaa nawaafil kay zariye’ Mera qurb haasil karta rehta hai hattaa keh Mein us say mahabbat karnay lagta hon to Mein us ka kan ban jaata hon jis say woh sunta hai aur us ki aankh ban jaata hon jis say woh dekhta hai aur us ka haath ban jaata hon jis say woh pakadtaa hai aur us kay paaon ban jaata hon jis say woh chaltaa hai, Phir woh Mujh say jo kuch maangay ga a’ataa karon ga aur agar Meri panaah talab karay ga to panaah day don ga” (Yeh hadith Sahih Bukhari, Baab-ul-Tawaazu’ mein marwi hai jo keh Kitaab-ul-Riqaaq ka adteeswaan baab hai.)

“Jawaab:” Salaf-e-Saaliheen Ahl-e-Sunnah Wal Jamaa’ah nay is hadith kay zaahir ko liya hai, (Ya’ani bila taaweel qubool kiya hai), aur isay is ki haqeeqat par mahmool kiya hai. Lekin sawaal yeh hai keh yahaan Zaahir-e-Hadith kya hai? Kya Zaahir-e-Hadith yeh hai keh Allah Ta’alaa Apnay wali banday ka kan, Aankh, Haath aur paaon ban jaata hai? Ya Zaahir-e-Hadith yeh hai keh Allah Ta’alaa Apnay wali banday kay Kan, Aankh, Haath aur paaon ko is qadr sayedhaa kar detaa hai keh un a’aazaa say us ka kiya gaya har a’mal, Balkeh us ka mukammal Sha’oor-o-Idraak Allah Ta’alaa kay liye ho jaata hai, Allah Ta’alaa ki madad par qaaim ho jaata hai aur mukammal tour par Allah Ta’alaa ki raah mein ho jaata hai.

Pehla qaul Zaahir-e-Hadith nahin ho sakta balkeh hadith kay siyaq par ghor karnay waala samajh jaaye ga keh pehla qaul is hadith ka muqtaza banta hi nahin, Chunaachah hadith kay andar hi is qaul ki nafi do wujooh say mujood hai.

Pehli wajah yeh hai keh is hadith ka awwal hissah yun hai: “Sur Mera bandah nawaafil kay zariye’ Mera qurb haasil karta rehtaa hai, Hattaa keh mein us say mahabbat karnay lagtaa hun” aur aakhri hissah mein yeh alfaaz marwi hain: “Aur agar woh Mujh say kuch maangay ga to Mein usay zaroor a’ataa farmaaon ga aur agar Meri panaah talab karay ga to Mein usay zaroor panaah a’ataa farmaaon ga” is hadith say do zaatein saabit ho rahi hain.

• Aik a’abd (bandah) aur dusri Ma’abood.

• Aik mutaqarrib (qurb haasil karnay waala) dusraa Mutaqarrab ilaih (Jis ka qurb haasil kiya jay).

• Aik muhib (mahabbat karnay waala) dusraa Mahboob (Jis say mahabbat ki jay).

• Aik saail (maangnay waala) dusraa Masool (Jis say maanga jay).

• Aik mu’taa (jisay diya jay) dusraa Mu’ti (Denay waala).

• Aik musta’eez (panaah talab karnay waala) dusraa Musta’aaz Bihi (Jis say panaah talab ki jay)

Goya Siyaq-e-Hadith say do judaa zaatein saabit ho rahi hain, Jin mein say har zaat dusray ki ghair hai. Jab do zaatein is qadr judaa aur mutabaayin hon gi to phir aik zaat dusri zaat ka koi wasf ya juzz kesay ban sakti hai? Yeh Amar-e-Mumtane’ hai.

Dusri wajah yeh hai keh wali kay kan, Aankh, Haath aur paaon aik Makhlooq-e-Haadith kay ausaaf ya ajzaa hain, Jo pehlay ma’adoom tha, Ba’ad mein wujood mein aaya. Koi daana insaan yeh soch bhi nahin sakta keh woh us Khaaliq ko jo azal say hai aur jis say qabal koi cheez nahin thi, Makhlooq kay kan, Aankh, Haath aur paaon qaraar day. Balkeh is faasid maana kay tasawwur say hi dil kanp uthtaa hai zubaan gang ho jaati hai aur bolnay ki salaahiyat kho bethti hai. Khuwaah yeh ma’ana Bifarz-e-Mahaal thodi der kay liye hi muraad liya jay…..To phir yeh kesay mumkin hai keh is ma’ana ko is Hadith-e-Qudsi ka zaahir qaraar diya jay, Aur Salaf-e-Saaliheen kay bayan kardah sahih ma’ana ko Ma’ana-e-Zaahir say inheraaf qaraar diya jay? Aey Allah Tu paak hai, Teri hi Hamd-o-Baadshaahat hai, Ham Teri sanaa bayan nahin kar saktay, Jis tarah keh Tu nay Apni sanaa bayan farmaai hai.

Is hadith kay ma’ana mein zikar kardah jab pehlay qaul ka Baatil-o-Mumtane’-o-Mahaal hona saabit ho gaya to phir dusraa qaul muta’ayyan ho gaya, Aur woh yeh keh Allah Ta’alaa Apnay wali banday ko us kay sama’a, Basar aur har a’amal mein is qadr sayedha Pan-o-Islaah-Isteqaamat a’ataa farmaa detaa hai, Keh us kay kan, Aankh, Haath aur paaon kay har a’mal mein us ka idraak Azroy-e-Ikhlaas Allah Ta’alaa kay liye ho jaata hai, Aur Azroy-e-Isteqaamat Allah Ta’alaa kay saath qaaim ho jaata hai aur Azroy-e-Shari’yat-o-Ittebaa’a Allah Ta’alaa ki raah mein ban jaata hai, Chunaachah usay kamaal darjay ka ikhlaas, Isteqaamat aur mutaabi’at Basorat-e-Tamaam mayassar aajaata hai, Aur yeh Allah Ta’alaa ki taraf sat a’alaa darjay ki taufeeq shamaar hoti hai.

Salaf-e-Saaliheen say yahi tafsayer manqool hai, Jo Zaahir-e-Hadith kay a’in mutaaqbiq, Haqeeqat-e-Hadith kay a’in mawaafiq aur Siyaq-e-Hadith kay liye muta’ayyan hai. Is mein nah kisi qism ki taaweel ka sahaaraa liya gaya hai aur nah hi Ma’ana-e-Zaahir say inheraaf ikhteyar kiya gaya hai. (للّٰه الحمد والمنتہ)

 

✯ Baarhween Misaal: Rasoolullah (صلی اللہ علیہ وسلم) aik Hadith-e-Qudsi mein Allah Ta’alaa ka yeh farmaan naqal farmaatay hain:

 

“من تقرب منی شبرا تقربت منه ذراعاومن تقرب منى ذراعاتقربت منه باعاومن أتانى يمشى أتيته هرولة”

 

“Jo shakhs baalisht bhar Meray qareeb aaye ga Mein aik haath us kay qareeb ho jaaon ga, Aur jo aik haath qareeb aaye ga Mein aik gaz us kay qareeb ho jaaon ga, Jo Meray paas chalkar aaye ga Mein dod kar us ki taraf jaaon ga”

 

Yeh hadith Sahih Muslim, Kitaab-ul-Zikar Wal Du’a mein Abu Zar Ghaffari (رضی اللّٰه عنه) ki riwaayat say marwi hai, Imaam Muslim nay is maana ki riwaayat Abu Hurairah (رضی اللّٰه عنه) say bhi riwaayat farmaai hai, Jabkeh Sahih Bukhari, Kitaab-ul-Tauheed kay pandharwein baab mein is qism ki aik hadith Bariwwayat-e-Abi Hurairah (رضی اللّٰه عنه) marwi hai.

Yeh hadith deegar nusoos ki tarah Allah Ta’alaa kay chand Afa’aal-e-Ikhteyar par mushtamil hai, Allah Subhana-o-Ta’alaa “فَعَّالٌ لِّمَا یُرِیْدُ” hai (ya’ani jo iraadah farmaay wahi karta hai) Kitaab-o-Sunnat kay bohot say nusoos mein Allah Ta’alaa kay bohot say Afa’aal-e-Ikhteyari mazkoor hain: Maslan: Allah Ta’alaa ka farmaan:

 

“وَاِذَا سَاَلَـكَ عِبَادِىۡ عَنِّىۡ فَاِنِّىۡ قَرِيۡبٌؕ اُجِيۡبُ دَعۡوَةَ الدَّاعِ  ﴿۱۸۶﴾”

 

“Jab Meray banday Meray baaray mein aap say sawaal karein to aap keh dein keh Mein bohot hi qareeb hon har pukarnay waalay ki pukar ko jab kabhi woh Mujhay pukaray, Qubool karta hoon” (Al Baqarah:186)

 

❁ Neez Allah Ta’alaa nay farmaaya:

 

“وَّجَآءَ رَبُّكَ وَالۡمَلَكُ صَفًّا صَفًّا ﴿۲۲﴾”

 

“Aur Tera Rabb (khud) aa jay ga aur farishtay safein baandh kar (aa jaayein gay)” (Al Fajar: 22)

 

❁ Neez Allah Ta’alaa nay farmaaya:

 

“هَلۡ يَنۡظُرُوۡنَ اِلَّاۤ اَنۡ تَاۡتِيَهُمُ الۡمَلٰۤئِكَةُ اَوۡ يَاۡتِىَ رَبُّكَ اَوۡ يَاۡتِىَ بَعۡضُ اٰيٰتِ رَبِّكَ ”

 

“Kya yeh log sirf is amar kay muntazir hain keh in kay paas farishtay aayein ya un kay paas aap ka Rabb aaye ya ap kay Rabb ki koi badi nishaani aaye?” (Al Ana’aam: 158)

 

❁ Neez Allah Ta’alaa nay farmaaya:

 

“اَلرَّحۡمٰنُ عَلَى الۡعَرۡشِ اسۡتَوٰى ﴿۵﴾”

 

“Rahman hai, A’rsh par mustawi huwa” (Taaha: 5)

 

❁ Rasoolullah (صلی اللہ علیہ وسلم) nay farmaaya:

 

“ینزل ربنا الی سماء الدنیا حین یبقی ثلث الیل الآخر”

 

“Jab raat ka aakhri tihaai hissah baaqi reh jaata hai to hamaara parwardigar Aasmaan-e-Dunya par nuzool farmaata hai.” (Sahih Bukhari: 1145)

 

❁ Neez Rasoolullah (صلی اللہ علیہ وسلم) nay farmaaya:

 

“ما تصدق أحد صدقة من طيب ولا يقبل اللّٰه الا الطيب الا أخذها الرحمن بيمينه”

 

“Jo koi shakhs Kasb-e-Halaal say sadqah detaa hai aur Allah Ta’alaa sirf Kasb-e-Halaal hi qubool farmaata hai, To Allah Ta’alaa is sadqeh ko daayein haath mein lsy letaa hai.” (Sahih Muslim: 2346)

 

Is kay i’laawah bohot si Aayat-o-ahaadith hain jin mein Allah Rabb-ul-I’zzat kay chand Afa’aal-e-Ikhteyariyah anjaam denay ka zikar hai.

Waazeh ho keh mazkoorah baalaa hadith mein jo Allah Ta’alaa kay do afa’aal zikar hai, (aik us ka bandon kay qareeb hona, Dusraa us ka ba’az bandon ki taraf dodna) yeh bhi is qabeel say hain. Salaf-e-Saaliheen Ahl-e-Sunnah Wal Jamaa’ah is qism kay nusoos ko un kay Zaahir-o-Haqeeqi ma’ana par mahmool kartay hain, Woh ma’ana jo Allah Ta’alaa kay Laaiq-e-Shaan hai, Jo har qism ki takyeef (Bayan-e-Kaifiyat) aur Tashbeeh-o-Tamsayel say paak ho.

 

➤ Sheikh-ul-Islaam Ibn-e-Taimiyah (رحمه اللّٰه) Majmoo’a Fataawaa (5/466) mein Hadith-e-Nuzool ki sharah kartay huway farmaatay hain:

“Allah Rabb-ul-I’zzat ka Apnay ba’az bandon kay qareeb hona, Allah Rabb-ul-I’zzat ki woh sifat hai jo deegar Afa’aal-e-Ikhteyariyah maslan: Allah Ta’alaa ka aanaa, Allah Ta’alaa ka nuzool farmaana, Allah Ta’alaa ka A’rsh par mustawi hona, Ki tarah Allah Ta’alaa kay liye saabit hai aur yeh keh Allah Rabb-ul-I’zzat Apnay Afa’aal-e-Ikhteyariyah khud anjaam deta hai, Salaf-e-Saaliheen, Ma’aroof Aimmah-e-Islaam aur Ahl-e-Hadith ka yahi mazhab hai, Aur is hawaalay say un kay aqwaal tawaatur kay saath manqool hain”

Ab woh kon sa maane’ hai jo Allah Rabb-ul-I’zzat kay Apnay banday kay qareeb honay mein rukawat banay, Allah Ta’alaa Apnay u’luw par qaaim rehtay huway, Jis tarah chaahay Apnay banday kay qareeb ho jay.

Isi tarah woh kon sa maane’ hai jo Allah Ta’alaa ki sifat “اتيان،مجئ” (ya’ani aanay) say maane’ ho? Allah Ta’alaa jis tarah chaahtaa hai (jesay us ki zaat kay laaiq hai) aataa hai, Ham us kay aanay ki nah to kaifiyat batlaa saktay hain, Nah us kay aanay ko kisi makhlooq kay aanay say mushaabeh qaraar day saktay hain.

In Sifaat ka Allah Ta’alaa kay liye isbaat siwaaye is kay aur kuch nahin keh a’in Allah Ta’alaa kay a’amaal kay kamaal ka mazhar hain, Aur woh is tarah keh Allah Ta’alaa “فَعَّالٌ لِّمَا یُرِیْدُ” ya’ani jo chaahtaa hai kar leta hai, Bilkul us tareeqay say jo us Zaat-e-Paak kay laaiq aur Shaayan-e-Shaan ho.

Kuch log mazkoorah Hadith-e-Qudsi meun Allah Ta’alaa kay farmaan: أتیتہ ھرولۃ ya’ani Mein us ki taraf dod kar jaata hon, Say muraad Allah Ta’alaa ka Apnay banday par jald mutawajjah hona aur jaldi say du’a qubool karna letay hain. Yeh us banday kay liye hai jo Allah Ta’alaa kay qurb ka mutlaashi aur talabgar hai, Aur us kay liye apnay dil aur tamaam a’aazaa kay saath apnay parwardigar ki taraf mutawajjah hai, Chunaachah Allah Ta’alaa Apnay us banday ko us kay a’amal say kahein badh kar badi tezi kay saath jazaa a’ataa farmaa deta hai.

Unhon nay apnay is Ma’ana-o-Muraad ki taujeeh is tarah ki hai keh Allah Ta’alaa nay Apnay banday kay hawaalay say bhi youn farmaaya hai: ومن اتانی یمشی keh jo Meray paas chal kar aaye ga. Aur yeh baat ma’alom hai keh Allah Ta’alaa kay qurb ka mutlaashi aur us kay wasal ka taalib, Is Qurb-o-Wasal ko mahaz qadmon say chal kar nahin paata.

Yeh durust hai keh ba’az auqaat chalna Baais-e-Ajar-o-Sawaab hota hai, Jesaa keh masaajid ki taraf chal kar jaana Mashaa’ir-e-Hajj aur jihaad-e-fi sabeelillah kay liye chalna wagheirah. Lekin Allah Ta’alaa kay qurb kay husool kay aur bhi bohot say Zaraa’e-o-Wasaail hain, Maslan: Ruko’o-o-Sujood wagheirah.

 

❁ Rasoolullah (صلی اللہ علیہ وسلم) nay farmaaya:

 

“إن اقرب ما يكون العبد من ربه وهو ساجد”

 

“Bandah sab say zayadah apnay parwardigar ka qurb us waqt paata hai jab woh sajday mein ho”

(Sahih Muslim: 1083)

 

Balkeh ba’az auqaat Allah Ta’alaa ka Qurb-o-Wasal aik qadam chalay bagheir, Bistar par letay letay haasil ho sakta hai. Allah Ta’alaa nay farmaaya:

 

“الَّذِيۡنَ يَذۡكُرُوۡنَ اللّٰهَ قِيَامًا وَّقُعُوۡدًا وَّعَلٰى جُنُوۡبِهِمۡ ﴿۱۹۱﴾”

 

“Jo Allah Ta’alaa ka zikar khaday khaday aur bethay aur apni karwatoon par letay huway kartay hain.” (Aal-e-I’mraan: 191)

 

❁ Rasoolullah (صلی اللہ علیہ وسلم) nay Imran Bin Husain (رضی اللّٰه عنه) say farmaaya tha:

 

“صل قائما فان لم تستطع فقاعدافان لم تستطع فعلى جنب”

 

“Tum khaday ho kar namaaz padho aur agar khaday honay ki istetaa’at nah ho to beth kar padh lo aur agar beth kar padhnay ki bhi taaqat nah ho to pehlo kay bal letay letay padh lo” (Sahih Bukhari: 1117)

 

In logon ka kehnaa hai keh: Jab yeh baat teh hai keh Allah Ta’alaa kay qurb ka husool chalnay kay bagheir bhi bohot say turuq say haasil ho sakta hai to phir is hadith ki muraad is amar ka bayan hai keh Allah Ta’alaa Apnay banday ko is a’amal ki jazaa detaa hai, Chunaachah jo shakhs Allah Ta’alaa ki taraf tawajjah aur us kay qurb ki talab mein sachcha ho, Khuwaah woh sust raftaar hi Kiun nah ho, Allah Ta’alaa us kay a’amal say Kahein Akmal-o-Afzal jazaa a’ataa farmaay ga.

Lehaazaa mazkoorah shar’ai qareeenah jo is hadith kay siyaq say mafhoom ho raha hai ki roshni mein yahi ma’ana, Ma’ana-e-Zaahir qaraar pay ga. Is maana par Ahl-e-Sunnah ko khurooj A’n-e-Al zaahir ka ilzaam denaa durust nahin (Kiunkeh yeh Maana Siyaq-e-Hadith say shara’i qareenah kay Paish-e-Nazar kiya gaya hai) nah hi is maana ko mo’attilah kay andaaz ki taaweel qaraar day kar Ahl-e-Sunnah kay khilaaf koi hujjat qaaim ki jaa sakti hai (وللہ الحمد)

Is qaul ka jo bhi qaail hai woh is wajeeh aur Qaabil-e-Ghor Ijtihaad-o-Istadillahl par Mustahiq-e-Ajar hai. Magar ham pehlay qaul ko zayadah waazeh pur a’aafiyat aur Mazhab-e-Salaf kay zayadah laaiq aur qareeb tareen qaraar detay hain.

Jis ka ka mulakkhas yeh hai keh is qism kay umoor Allah Ta’alaa kay Afa’aal-e-Ikhteyariyah kay ziman mein hain, Jinhein Allah Ta’alaa jis tarah chaahtaa hai anjaam deta hai aur is tarah anjaam deta hai keh us ka U’luw-o-Istiwaa a’alal A’rsh bhi Saabit-o-Barqaraar rehta hai, Aur in Afa’aal-e-Ikhteyariyah ki nah to ham kaifiyat jaantay hain nah in kay baaray mein tashabbeh bil makhlooqaat ka a’aqeedah rakhtay hain)

Waazeh ho keh mazkoorah qaul kay qaail nay jis qareeneh say mazkoorah istadillahl kiya hai, Us ka jawaab mumkin hai, Is qaail nay Allah Ta’alaa kay qurb kay husool aur us tak rasaai haasil karnay kay hawaalay say kaha hai leh yeh sirf “مشی” ya’ani chalnay kay saath makhsoos nahin hai, Aur bhi bohot say turuq hain, Kamaa taqaddam. (Lehaazaa jis tarah banday ka Allah Ta’alaa ki taraf chal kar jaana haqeeqi ma’ana par mahmool nahin isi tarah Allah Ta’alaa ka banday ki taraf dod kar aana Mahmool-e-Bar haqeeqat nahin ho ga) is ka jawaab yun diya jaa sakta hai keh hadith mein chalnay ka zikar A’la Sabeel-e-Al misaal hai, Nah keh A’la Sabeel-e-Al hasar. Lehaazaa hadith mein agar “مشی” ya’ani chalnay ka zikar hai to is say maqsood un i’baadaat ki misaal deni hain jo “مشی” say haasil hoti hain, Jesay masaajid ki taraf chal kar jaana aur jesay Baitullah ka tawaaf aur safaa, Marwah ki sa’aee wagheirah. واللہ اعلم

 

✯ Terhween Misaal: Allah Ta’alaa nay farmaaya:

 

“اَوَلَمۡ يَرَوۡا اَنَّا خَلَقۡنَا لَهُمۡ مِّمَّا عَمِلَتۡ اَيۡدِيۡنَاۤ اَنۡعَامًا فَهُمۡ لَهَا مٰلِكُوۡنَ‏ ﴿۷۱﴾”

 

“Kya woh nahin dekhtay keh Ham nay Apnay haathoon say banaai huwi cheezoon mein say un kay liye choopaay jaanwar bhi paidaa kar diye” (Yasayen: 71)

 

Jawaab: Pehlay is aayat kay Zaahir-o-Haqeeqi ma’ana ka ta’ayyun zarori hai, Taakeh yeh waazeh ho sakay keh yahaan Ma’ana-e-Zaahir say inheraaf ki kya shakal hai?

 

Kya is aayat ka Zaahir-o-Haqeeqi ma’anaa yeh hai keh Allah Ta’alaa nay chopaaoon ko Apnay haath say paidaa farmaaya, Jesaa keh Adam (علیه السلام) ko Apnay haath say khalq farmaaya, Ya is aayat ka zaahiri ma’ana yeh hai keh Allah Ta’alaa nay chopaaon ko us tarah paidaa farmaaya jis tarah deegar makhlooqaat ko paidaa farmaaya (ya’ani Apnay haath say nahin) balkeh Takhleeq-e-Ana’aam ki nisbat Apnay haath ki taraf farmaai hai, Muraad Apni zaat hai (ya’ani Saahib-ul-Yad) jis A’arbi lughat mein Qur’an Majeed ka nuzool huwaa us mein yeh usloob ma’aroof hai.

 

Pehlaa qaul Aayat-e-Mazkoorah ka zaahir nahin ban sakta aur is ki do wujoohaat hain:

 

1: Pehli wajah yeh hai keh jis A’arbi lughat mein Qur’an Majeed ka nuzool huwaa us mein Aayat-e-Kareemah mein iste’amaal shudaa lafz ka zaahiri taqaazah yeh nahin banta, Is silsileh mein mazeed misaalein Mulaahazah hoon:

 

❁ Allah Ta’alaa nay farmaaya:

 

“وَمَاۤ اَصَابَكُمۡ مِّنۡ مُّصِيۡبَةٍ فَبِمَا كَسَبَتۡ اَيۡدِيۡكُمۡ وَيَعۡفُوۡا عَنۡ كَثِيۡرٍؕ ﴿۳۰﴾”

 

 “Tumhein jo kuch musayebatein pohunchti hain woh tumhaaray apnay haathon ki kamaai ka badlah hain” (Al Shoora: 30)

 

❁ Neez farmaaya:

 

“ظَهَرَ الۡفَسَادُ فِى الۡبَرِّ وَالۡبَحۡرِ بِمَا كَسَبَتۡ اَيۡدِى النَّاسِ لِيُذِيۡقَهُمۡ بَعۡضَ الَّذِىۡ عَمِلُوۡا لَعَلَّهُمۡ يَرۡجِعُوۡنَ ﴿۴۱﴾”

 

“Khushki aur tari mein logon kay haathon ki kamaai kay baa’is fasaad pheil gaya, Is liye keh unhein un kay ba’az kurtoton ka phal Allah Ta’alaa chakha day bohot mumkin hai keh woh baaz aajaein” (Al Room: 41)

 

❁ Neez farmaaya:

 

“ذٰلِكَ بِمَا قَدَّمَتۡ اَيۡدِيۡكُمۡ ﴿۱۸۲﴾”

 

“Yeh tumhaaray haathon kay bhejay huway a’aamaal ka nateejah hai.” (A’al-e-I’mraan: 182)

 

In aayat mein agarcheh kamaanay aur badhaanay ki nisbat haathoon ki taraf hai, Magar muraad insaan ki zaat hai, Lehaaza haathon kay bagheir bhi agar kisi ma’asiyat ka irtikab karay ga to woh pakad ka baa’is banay gi….. Albattah Kalaam-e-A’rab ki roshni mein agar koi shakhs yun kahay “عملته بيدى” ya’ani falaan kam mein nay apnay haath say kiya hai, To is say muraad haath ka a’amal hi ho ga. Jesaa keh Allah Ta’alaa ka farmaan hai:

 

“فَوَيۡلٌ لِّلَّذِيۡنَ يَكۡتُبُوۡنَ الۡكِتٰبَ بِاَيۡدِيۡهِمۡ ثُمَّ يَقُوۡلُوۡنَ هٰذَا مِنۡ عِنۡدِ اللّٰهِ ﴿۷۹﴾”

 

“Un logon kay liye “ویل” hai jo apnay haathon ki likhi huwi kitaab ko Allah Ta’alaa ki taraf ki kehtay hain.”

(Al Baqarah: 79)

 

❁ Yahaan Braah-e-Raast haath say kiya jaanay waala a’amal muraad hai.

 

Dusri wajah yeh hai keh agar Aayat-e-Mazkoorah ka Ma’ana-e-Muraad yahi hota keh Allah Ta’alaa nay chopaayon ko Apnay haath say paidaa farmaaya hai to Aayat-e-Kareemah yun hoti “خَلَقْنَا لَھُمْ بِاَیْدِیْنَا اَنْعَامًا” (ya’ani ham nay un kay liye Apnay haathon say chopaayon ko paidaa farmaaya) jesaa keh Allah Ta’alaa nay Khalq-e-Adam (علیه السلام) kay hawaalay say irshaad farmaaya: “مَا مَنَعَكَ اَنۡ تَسۡجُدَ لِمَا خَلَقۡتُ بِيَدَىَّ‌ ؕ  ﴿۷۵﴾” “ Tujhay usay sajdah karnay say kis cheez nay roka jisay Mein nay Apnay donon haathon say paidaa kiya.” (Saad: 75)

Kiunkeh Qur’an-e-Hakeem Bayan-o-Tauzeeh kay liye hai naa keh تعمیہ (andheray mein rakhnay) kay liye, Allah Ta’alaa nay farmaaya:

 

“  وَنَزَّلۡنَا عَلَيۡكَ الۡـكِتٰبَ تِبۡيَانًا لِّـكُلِّ شَىۡءٍ  ﴿۸۹﴾”

 

“Aur ham nay aap par yeh kitaab naazil farmaai hai, Jis mein har cheez ka shaafi bayan hai.” (Al Nahal: 89)

 

Jab Qaul-e-Awwal ka butlaan waazeh ho gaya to Qaul-e-Sani ka sahih hona tay paa gaya. Jis ka mulakkhas yeh hai keh yahaan Zaahir-e-Aayat is amar ka mutaqaazi hai keh Allah Ta’alaa nay chopaayon ko bhi deegar tamaam makhlooqaat ki tarah paidaa farmaaya hai, Ya’ani chopaayon ko (Adam (علیه السلام) ki tarah) Apnay haath say nahin banaaya. Lekin Khalq-e-Ana’aam ki apnay haath ki taraf nisbat farmaai, Jis say muraad Apni zaat hai, Lughat-e-A’rabiyah ka yahi muqtazaa hai.

Albattah jab kisi fa’il ko Apni zaat ki taraf mansoob kar kay Harf-e-Baa kay zariye’ yadd ya’ani haath ki taraf muta’addi kar diya jay to us say muraad us a’amal ka haath kay zariye’ hi anjaam dena hai….

Donon jumloon kay iste’amaal mein farq ko bakhobi samajh lijye, Kiunkeh mutashaabihaat mein farq kay liye in Asaaleeb-o-Taraakeeb ka faham, I’lm ki intehaai u’mdah qism hai, Is faham say bohot say ishkal khud bakhud rafa’a ho jaatay hain.

 

✯ Choudhween Misaal: Allah Ta’alaa nay farmaaya:

 

“اِنَّ الَّذِيۡنَ يُبَايِعُوۡنَكَ اِنَّمَا يُبَايِعُوۡنَ اللّٰهَ ؕ يَدُ اللّٰهِ فَوۡقَ اَيۡدِيۡهِمۡ‌ ۚ  ﴿۱۰﴾”

 

“Jo log aap say be’at kartay hain, Woh yaqeenan Allah say be’at kartay hain, Un kay haath par Allah laah haath hai” (Al Fatah: 10)

 

Jawaab: Is aayat kay ziman mein do jumlay Qaabil-e-Ghor hain:

 

1: Pehlaa Jumlah: “اِنَّ الَّذِيۡنَ يُبَايِعُوۡنَكَ اِنَّمَا يُبَايِعُوۡنَ اللّٰهَ ؕ” hai. Salaf-e-Saaliheen Ahl-e-Sunnah nay is Aayat-e-Kareemah ka Zaahir-o-Haqeeqi ma’ana muraad liya hai. Jo yeh hai keh Sahaabah Kiraam nay Nabi (صلی اللہ علیہ وسلم) kay haath par be’at ki. Jesaa keh dusri aayat mein Allah Ta’alaa ka irshaad hai: “لَـقَدۡ رَضِىَ اللّٰهُ عَنِ الۡمُؤۡمِنِيۡنَ اِذۡ يُبَايِعُوۡنَكَ تَحۡتَ الشَّجَرَةِ ﴿۱۸﴾” “Yaqeenan Allah Ta’alaa mominoh say khush ho gaya jab keh woh darakht talay tujh say be’at kar rahay thay.” (Al Fatah: 18)

Aayat-e-kareemah: “اِنَّمَا يُبَايِعُوۡنَ اللّٰهَ ؕ” say koi shakhs yeh nah samjhay keh Sahaabah Kiraam nay Zaat-e-Baari Ta’alaa say be’at ki, Nah is ma’ana kay muta’alliq Aayat-e-Kareemah kay zaahiri ma’ana honay ka da’awa kiya jay, Kiunkeh yeh ma’ana Aayat-e-Kareemah kay ibtedaai hissah kay khilaaf hai, Neez paish kardah dusri aayat kay bhi khilaaf hai, Neez Amr-e-Waaqe’a kay bhi khilaaf hai, (Amr-e-Qaaqe’a yeh hai keh tamaam Sahaabah nay Nabi (صلی اللہ علیہ وسلم) kay haath par be’at ki thi) neez yeh ma’ana Allah Ta’alaa kay haq mein naa Mumkin-o-Mahaal hai. Albattah Allah Ta’alaa nay Rasoolullah (صلی اللہ علیہ وسلم) ki be’at ko Apni be’at is liye qaraar diya keh Aap (صلی اللہ علیہ وسلم) Allah Ta’alaa kay Rasool, Numaainday aur Aeelchi hain, Aur yeh baat ma’alom hai keh Sahaabah Kiraam nay yeh be’at, Jihaad fi Sabeelillah kay aham nuktah par ki thi, Lehaaza Rasoolullah (صلی اللہ علیہ وسلم) kay haath par us zaat ki raah mein jis nay Aap (صلی اللہ علیہ وسلم) ko bhejaa, jihaad ki be’at, Us bhejnay waali zaat ki be’at hi qaraar pay gi, Kiunkeh Aap (صلی اللہ علیہ وسلم) us zaat kay Rasool hain, Aur us kay deen ko pohnchaanay waalay hain. Yeh bilkul wesaa hi hai jesay Rasoolullah (صلی اللہ علیہ وسلم) ki itaa’at dar haqeeqat us zaat ki itaa’at hai, Jis nay Aap (صلی اللہ علیہ وسلم) ko mabo’os farmaaya.

 

❁ Allah Ta’alaa ka irshaad hai:

 

“مَنۡ يُّطِعِ الرَّسُوۡلَ فَقَدۡ اَطَاعَ اللّٰهَ ‌ۚ  ﴿۸۰﴾”

 

“Jo Rasool ki itaa’at karta hai, Us nay darhaqeeqat Allah ki itaa’at ki.” (Al Nisaa: 80)

 

✿ Sahaabah Kiraam ki is be’at ki Allah Ta’alaa ki taraf Nisbat-o-Izaafat mein kai Arfa’a-o-A’alaa hikamtein panhaan hain, Jin mein:

 

✯ Rasoolullah (صلی اللہ علیہ وسلم) kay Aharf-o-A’azmat ka izhaar.

✯ Aap (صلی اللہ علیہ وسلم) ki Nusrat-o-Tayeed ka a’ilaan.

✯ Is be’at ki A’zmat-o-Jalaalat-e-Shaan ka bayan.

✯ Aur be’at karnay waalon ki Rifa’at-e-Shaan ka Iqraar-o-Isbaat, Qaabil-e-Zikar hain.

 

In tamaam hawaalon say is be’at ka ma’aamlah bilkul Zaahir-o-Waazeh hai, Aur kisi zi aqal say makhfi nahin hai.

 

Dusra jumlah: Allah Ta’alaa ka yeh farmaan:

 

“يَدُ اللّٰهِ فَوۡقَ اَيۡدِيۡهِمۡ”

 

“Allah ka haath un kay haathon par tha.” (Al Fatah: 10)

 

Yeh jumlah bhi Zaahir-o-Haqeeqi ma’ana par mahmool hai, Aur woh yeh keh Allah Ta’alaa ka haath be’at karnay waalon kay opar tha, Kiunkeh Allah Ta’alaa ka haath, Allah Ta’alaa ki Sifaat mein say hai, Aur chounkeh Allah Ta’alaa sab say opar Apnay A’rsh par mustawi hai lehaaza us ka haath sab say opar hai. Yahi is Aayat-e-Kareemah ka Zaahir-o-Haqeeqat hai. Aur yeh jumlah Batour-e-Takeed hai, Ya’ani Nabi (صلی اللہ علیہ وسلم) ki be’at darhaqeeqat Allah Ta’alaa ki be’at hai is say yeh hargiz laazim nahin aataa keh Allah Ta’alaa ka haath un kay haathon ko choo raha tha. Jesay aap kehtay hain: “السماء فوقنا” ya’ani aasmaan hamaray opar hai. To is ka yeh ma’ana nahin keh woh hamaray saroon say mass ho raha hai, Balkeh woh to ham say judaa aur ham say kahein dur hai.

Isi tarah Allah Ta’alaa kay haath ka be’at karnay waalon kay haathon kay opar hona isi a’aqeedah kay saath munsalik hai keh Allah Ta’alaa Apni khalq say judaa, Sab say opar Apnay A’rsh par mustawi hai.

Waazeh ho keh yahaan kisi shakhs kay liye qata’ee tour par gunjaaish nahin keh woh Allah Ta’alaa kay farmaan: “يَدُ اللّٰهِ فَوۡقَ اَيۡدِيۡهِمۡ‌ ۚ” kay tahat yeh samjhay keh Allah Ta’alaa kay haath say muraad Nabi (صلی اللہ علیہ وسلم) ka haath hai. Kiunkeh Allah Ta’alaa nay yahaan haath ki nisbat Apni zaat ki taraf farmaai hai, Aur phir Apnay haath kay baaray mein farmaaya: Keh woh un kay haathon kay opar tha. Jabkeh Nabi (صلی اللہ علیہ وسلم) ka haath be’at kay waqt Sahaabah kay haathon kay opar nahin hota tha, Balkeh Aap (صلی اللہ علیہ وسلم) apna haath un ki taraf phelaa detay aur musaafahah kay andaaz say un kay haathon ko pakad letay, To Aap (صلی اللہ علیہ وسلم) ka haath un kay haathon kay saaath hota nah keh opar.

 

✯ Pandhrween Misaal: Aik Hadith-e-Qudsi mein Allah Ta’alaa ka farmaan hai:

 

“یا ابن آدم مرضت فلم تعدنی”

(Al Hadith)

 

Waazeh ho yeh aik taweel hadith ka tukdaa hai, Is hadith ko Imaam Muslim (رحمه اللّٰه) nay Sahih Muslim mein Bariwaayat-e-Abu Hurairah (رضی اللّٰه عنه) naqal farmaaya hai, (Kitab-ul-Bir Wal Sila Wal Aadaab Raqam: 43, Pg: 199)

 

❁ Mukammal hadith Mulaahazah ho:

 

عن ابی ھریرۃ رضی اللّٰه عنه قال: قال رسول اللّٰهِ (صلی اللہ علیہ وسلم): ان اللّٰه تعالیٰ یقول یوم القیامة: یا ابن آدم مرضت فلم تعدنی قال: یا رب کیف اعودك وانت رب العالمین قال: اما علمت ان عبدی فلانا مرض فلم تعدہ اما علمت انك لو عدته لو جدتنی عنده یا ابن آدم استطعمتك فلم تطعمنی قال: یا رب و کیف اطعمك وانت رب العالمین قال: اما علمت انه استطعمك عبدی فلان فلم تطعمه اما علمت لو أطعمته لو وجدت ذلك عندی یا ابن آدم استسقيتك فلم تسقنی قال: یا رب کیف اسقيك و انت رب العالمین قال: استسقاك عبدی فلان فلم تسقه اما انك لو سقيته وجدت ذلك عندی

 

“Abu Hurairah (رضی اللّٰه عنه) say marwi hai keh Rasoolullah (صلی اللہ علیہ وسلم) nay farmaaya: Allah Ta’alaa qayamat kay din farmaay ga: Aey Aadam kay betay! Mein beemaar huwaa magar tu nay Meri i’yaadat nahin ki? Bandah kahay ga: Mein Teri kesay ‘iyaadat karta Tu to Rabb-ul-A’aalameen hai? Allah Ta’alaa farmaay ga: Tujhay ma’alom nah tha keh Mera falaan banda beemaar huwa tha, Tu nay us ki iyaadat nahin ki, Kya tujhay ma’alom nahin tha keh agar tu us ki ‘iyaadat karta to Mujhay us kay paas paata.

Aey Aadam kay betay! Mein nay tujh say khanaa maanga, Magar tu nay Mujhay khanaa nahin khilaaya? Bandah kahay ga: Aey meray Parwardigar! Mein Tujhay kesay khaanaa khilaataa Tu to Rabb-ul-A’aalameen hai? Allah Ta’alaa farmaay ga: Tu nahin jaanta? Meray falaan banday nay tujh say khaanaa maanga tha magar tu nay usay nahin khilaaya, Tujhay ma’alom nahin agar tu usay khaanaa khilaa deta to us ka silah Meray haan paa leta.

Aey Aadam kay betay! Mein nay tujh say paani maanga, Magar tu nay Mujhay paani nahin pilaaya? Bandah kahay ga: Aey Allah! Mein Tujhay kesay paani pilaataa Tu to Rabb-ul-A’aalameen hai? Allah Ta’alaa farmaay ga: Meray falaan banday nay tujh say paani maanga magar tu nay usay paani nahin pilaaya, Agar tu usay paani pilaa deta to us ka silah meray paas paa leta.

Jawaab: Salaf-e-Saaliheen nay is hadith kay zaahir hi ko liya hai, Aur bhalaa woh zaahir say u’dool ki jasaarat kesay kar saktay hain, Aur woh bhi un logon ki tarah jo nusoos mein tahreef jesay Fa’il-e-Shanee’ ka irtikab kar kay apni man maani khuwaahishaat kay zariye’ khabtiyan maarnay ki koshish kartay hain.

Salaf-e-Saaliheen nay is hadith ki woh tafsayer ki hai jo is kay Mutakallim (Allah Ta’alaa) nay ki hai, Chunaachah Allah Ta’alaa ka farmaan: Mein beemaar huwa….. Mein nay tujh say khaanaa maanga….. Mein nay tujh say paani maanga….. woh jumlay hain jin ki Allah Ta’alaa nay khud hi tafsayer kar di. Chunaachah banday kay istafsaar par Allah Ta’alaa farmaay ga: Mera falaan bandah beemaar ho gaya tha…… Meray falaan banday nay tujh say khaanaa talab kiya tha…… Meray falaan banday nay tujh say paani maanga tha…… Allah Ta’alaa ki yeh tafsayer is baat ki sarih daleel hai keh beemaar honay waalaa Allah Ta’alaa kay bandon mein say koi bandah tha. Isi tarah khaanaa aur paani talab karnay waala Allah Ta’alaa ka koi bandah tha. Ab yeh tafsayer khud Allah Ta’alaa nay farmaa di jo is hadith ka Mutakallim hai aur jo is ki muraad ko sab say zayadah aur behter Jaannnay waala hai. Lehaaza agar ham us maraz ki, Jo Allah Ta’alaa ki taraf mansoob hai ya woh paani maangna, Jo Allah Ta’alaa ki taraf mansoob hai, Ki tafsayer banday kay maraz say karein, Ya us kay khaanaa ya paani talab karnay say karein to yeh to koi taaweel hai nah tahreef hai, Aur nah hi Ma’ana-e-Zaahir say U’dool-o-Inheraaf, Kiunkeh yeh tafsayer khud Allah Ta’alaa nay farmaa di hai Ab isay yun hi samjhiye jesay Allah Ta’alaa in umoor ko Apni taraf mansoob kiye bagheir ibtedaan Apnay bandon ki taraf mansob farmaa raha hai.

Ab sawaal yeh baaqi reh gaya keh Allah Ta’alaa nay in umor ko Apni zaat ki taraf Kiun mansoob farmaaya?

Is ka jawaab yeh hai keh faqat Targheeb-o-Tahreez ka ma’ana ujaagar karnay kay liye. Jesay Allah Ta’alaa ka farmaan hai:

 

“مَنۡ ذَا الَّذِىۡ يُقۡرِضُ اللّٰهَ قَرۡضًا حَسَنًا ﴿۲۸۵﴾”

 

“Aisaa bhi koi hai jo Allah Ta’alaa ko Qarz-e-Hasnah day.” (Al Baqarah: 245)

 

(Ab bhalaa Allah Ta’alaa ko qarz ki kya haajat? Bas Allah nay is usloob kay zariye’ sadqah ki ahmiyat aur is par Targheeb-o-Tahreez ka pehlu ujaagar farmaaya)

Yeh hadith sab say badi aur qawi daleel hai, Jo in Ahl-e-Taaweel keh jo Kitaab-o-Sunnat ki daleel kay bagheir hi Nusoos-e-Sifaat-e-Baari Ta’alaa ko un kay zaahir say Basurat-e-Tahreef phernay ki mazmoom sa’aee kartay hain, Kay saroon par Zarb-e-Kari hai. Un ki tamaam tar tahreefaat aur taaweelaat ki bunyad un kay woh shubhaat hain jin mein woh khud hi mutanaaqiz, Muztarib aur mutahhayyir hain. Kiunkeh in nusoos ki muraad agar Ma’ana-e-Zaahir kay khilaaf hoti to Allah Ta’alaa aur us ka Rasool (صلی اللہ علیہ وسلم) zaroor bil zaroor usay bayan farmaa detay, Aur agar un nusoos ka zaahir Allah Ta’alaa par mumtane’ hota to bhi Allah Ta’alaa aur us ka Rasool (صلی اللہ علیہ وسلم) us ka zaroor bayan farmaa detay, Jesaa keh is hadith mein farmaa diya, Aur agar Zaahir-e-Nusoos jo (Salaf-e-Saaliheen kay bayan kay mutaabiq) Allah Ta’alaa kay Shaayan-e-Shaan hai, (Baqaul-e-Ahl-e-Taaweel) Allah Ta’alaa kay haq mein mumtane’ hota to Kitaab-o-Sunnat mein aisi beshamaar misaaalein hotin jo Allah Ta’alaa ki un Sifaat par mushtamil hotein, Jo Allah Ta’alaa par (Baqaul-e-Ahl-e-Taaweel) mumtane’ hotein, Aur un ka isbaat baday takalluf kay saath karna padta…..yeh sab say badaa mahaal hai.

Ham isi qadar misaalon kay zikar par iktefaa kartay hain, Taakeh hamaari yeh zikar kardah misaalein dusri misaalon kay liye Masha’al-e-Raah ban jaayein, Warnah Nusood-e-Sifaat kay ta’alluq say Ahl-e-Sunnah ka qaa’idah ma’aroof hai, Aur woh yeh keh Sifaat-e-Baari Ta’alaa kay muta’alliq tamaam Aayat-o-Ahaadith ko un kay Ma’ana-e-Zaahir par bar qaraar rakho aur un mein kisi qism ki Tahreef, Ta’ateel, Takyeef ya Tamsayel-o-Tashbeeh ka irtikab nah karo.

Guzishtah auraaq mein Qawaa’id-e-Sifaat-e-Baari Ta’alaa kay bayan mein tafsayeli behas guzar chuki hai. (والحمدللہ رب العالمین)

 

 

REFERENCE:

BOOK: “Qawaid ul Muthla” / Tawheed-e-Asma-o-Sifaat

Taleef: Fazilatus Shaikh Uthaymeen Rahimahullah.

Mutarjim/ Taqdeem : Allamah Abdullah Nasir Rahmani Hafizahullah.