08. Allah Ta’alaa ki Sifat-e-Ma’aeyyat kay muta’alliq Sheikh Ibn-e-Uthemen (رحمه اللّٰه) kay us maqaalay ka mukammal matan jo Majallat-ul-Da’awah Saudi A’rab mein shaaya’a huwaa
Allah Ta’alaa ki Sifat-e-Ma’aeyyat kay muta’alliq Sheikh Ibn-e-Uthemen (رحمه اللّٰه) kay us maqaalay ka mukammal matan jo Majallat-ul-Da’awah Saodi A’rab mein shaaya’a huwaa
❁ Shamaarah number (911) Taareekh-e-Ishaa’at 4/1/1404 H
بسم اللّٰه الرحمن الرحيم
الحمدللّٰه نحمده ونستعينه ونستعفره ونتوب إليه ونعوذ باللّٰه من شرور أنفسنا ومن سيئات أعمالنا، من يهده اللّٰه فلا مضل له ومن يضلل فلا هادى له، وأشھد ان لا الٰه الا اللّٰه وحده لا شريك له، وأشهد ان محمدا عبده ورسوله (صلی اللہ علیہ وسلم) وعلى آله وأصحابه ومن تبعهم باحسان وسلم تسليما.
Ham nay apni aik majlis mein Allah Ta’alaa ki Apni khalq kay saath ma’aeyyat ka Ma’ana-o-Mafhoom zikr kiya tha, jisay ba’az log hamaaray Maqsood-o-Muraad, Aur hamaaray a’qeeday kay bilkul khilaaf samajh bethay nateejatan logon nay Allah Ta’alaa ki Sifat-e-Ma’aeyyat kay baaray mein bohot zayaadah istifsaar shuro’ kar diyaa. Ham nay yeh soch kar:
➤ Koi shakhs hamaari guftgo say ghalat ma’ana akhaz kar kay Allah Ta’alaa ki Sifat-e-Ma’aeyyat kay muta’alliq aisaa a’qeedah nah apna lay jo us ki shaan kay laaiq nah ho.
➤ Neez koi shakhs hamaari taraf Sifaat-e-Ma’aeyyat kay hawaalay say aisi baat mansoob nah kar day jo ham nay kahi hi nahi, Ya koi shakhs hamaari is guftugoo kay hawaalay say aisay waham ka shikar nah ho jaay jo Qata’e hamaaraa maqsood nah ho.
➤ Neez is Sifat-e-A’zeemah jis ka Qur’an-e-Hakeem ki muta’addid aayaat aur Rasoolullah (صلی اللہ علیہ وسلم) ki muta’addid ahaadith mein zikr mujood hai, Ka sahih ma’ana bayaan karnay kay liye, Ham darj zail umoor bayaan kartay hain:
(1) Allah Ta’alaa Apni khalq kay saath ma’aeyyat (ya’ani khalq kay saath hona) Kitaab-o-Sunnat aur Ijmaa’a-e-Salaf su saabit hai, Allah Ta’alaa ka farmaan hai:
وَهُوَ مَعَكُمۡ اَيۡنَ مَا كُنۡتُمۡؕ
“Aur jahaan kahein tum ho woh tumhaaray saath hai” (Al Hadeed: 4)
❁ Dusray maqaam par farmaaya:
اِنَّ اللّٰهَ مَعَ الَّذِيۡنَ اتَّقَوْا وَّالَّذِيۡنَ هُمۡ مُّحۡسِنُوۡنَ ﴿۱۲۸﴾
“Yaqeen maanon keh Allah Ta’alaa parheizgaaron aur neekokaroon kay saath hai” (Al Nahal: 128)
Jab Allah Ta’alaa nay Moosa aur Haroon (علیه السلام) ko Firo’un ki taraf bheja to farmaaya:
لَاتَخَافَآ اِنَّنِىۡ مَعَكُمَاۤ اَسۡمَعُ وَاَرٰى
“Tum mutalaqan khouf nah karo, Mein ab tumhaaray saaath hon aur suntaa aur dekhta rahon ga” (Taaha: 46)
❁ Apnay paighambar Muhammad (صلی اللہ علیہ وسلم) kay muta’alliq m (jabkeh woh ghaar mein thay) farmaaya:
اِلَّا تَـنۡصُرُوۡهُ فَقَدۡ نَصَرَهُ اللّٰهُ اِذۡ اَخۡرَجَهُ الَّذِيۡنَ كَفَرُوۡا ثَانِىَ اثۡنَيۡنِ اِذۡ هُمَا فِى الۡغَارِ اِذۡ يَقُوۡلُ لِصَاحِبِهٖ لَا تَحۡزَنۡ اِنَّ اللّٰهَ مَعَنَا ۚ
“Agar tum un ki madad nah karo to Allah nay hi un ki madad ki us waqt jab kafiroon nay usay (deis say nikal diya tha, Do mein say dusraa jabkeh woh ghaar mein thay, Jab yeh apnay saathi say keh rahay thay keh gham nah kar Allah hamaaray saath hai” (Al Taubah: 40)
❁ Rasoolullah (صلی اللہ علیہ وسلم) nay farmaaya:
افضل الايمان ان تعلم ان اللّٰه معك حيثما كنت
“Afzal Imaan yeh hai keh tumhein is haqeeqat ka i’lm ho keh tum jahaan bhi ho Allah Ta’alaa tumhaaray saath hai”
(قال ابن تیمیۃ رحمہ اللہ اخرجہ الطبرانی فی الکبیر والاوسط وقال حسن)
Is hadith ko Sheikh-ul-Islaam Ibn-e-Taimiyah (رحمه اللّٰه) nay Al A’aqeedah Al Waastiyah mein Hasan qaraar diyaa hai, Jabkeh ba’az Ahl-e-I’lm say is ka za’eef hona mazkoor hai.
Allah Ta’alaa ka Nabi (صلی اللہ علیہ وسلم) kay muta’alliq Apni ma’aeyyat kay isbaat kay hawaalay say farmaan peechay guzar chuka hai.
Is kay i’laawah Salaf-e-Saaliheen ka Allah Ta’alaa ki Apni khalq kay saath ma’aeyyat kay isbaat par ijmaa’a qaaim hai.
(2) Dusri baat yeh hai keh Allah Ta’alaa ki ma’aeyyat haqq hai aur apni haqeeqat par qaaim hai, Aisi haqeeqat jo Allah Ta’alaa ki shaan kay laaiq hai, Jo har makhlooq ki tashbeeh say paak hai, Kiunkeh Allah Ta’alaa ka farmaan:
لَيۡسَ كَمِثۡلِهٖ شَىۡءٌ ۚ وَهُوَ السَّمِيۡعُ الۡبَصِيۡرُ ﴿۱۱﴾
“Us jisi koi cheez nahin, Aur woh sunnay waalaa aur woh dekhnay waala hai” (Al Shoora: 11)
❁ Aur Allah Ta’alaa ka farmaan hai:
هَلۡ تَعۡلَمُ لَهٗ سَمِيًّا﴿۶۵﴾
“kaya teray i’lm mein us ka hamnaam aur bhi hai” (Al Maryam: 65)
❁ Neez farmaaya:
وَلَمۡ يَكُنۡ لَّهٗ كُفُوًا اَحَدٌ ﴿۴﴾
“Aur nah koi us ka hamsar hai” (Al Ikhlaas: 4)
Algarz, Jis tarah Allah Rabb-ul-I’zzat ki deegar tamaam sifaat hain jo Allah Ta’alaa kay liye aisi haqeeqat kay saath saabit hain jo Allah Ta’alaa ki Shaayaan-e-Shaan hai, Aur woh sifaat, Makhlooqaat ki sifaat kay qata’an mushaabeh nahin (isi tarah Sifaat-e-Ma’aeyyat kay hawaalay say hamaaraa a’qeedah hai)
Haafiz Ibn-e-A’bdul Bar farmaatay hain: Ahl-e-Sunnah ka Allah Ta’alaa ki un tamaam sifaat jo Qur’an-o-Sunnat mein waarid huwi hai kay isbaat par ijmaa’a saabit hai, Isi tarah un par Imaan laanay aur unhein majaaz kay bajaay haqeeqat par mahmool karnay par bhi ijmaa’a saabit hai. Ahl-e-Sunnah nah to kisi sifat ki takyeef kartay hain, Nah kisi sifat ko hadd mein mahdood kartay hain.
Ibn-e-A’bdul Bar kay is qaul ko Sheikh-ul-Islaam Ibn-e-Taimiyah (رحمه اللّٰه) nay Majmoo’-ul- Fataawaa Libn-ul-Qaasim kay Al Fatwaa Al Hamawiyyah (5/87) mein naqal farmaaya hai.
❁ Sheikh-ul-Islaam Al Fatwaa Al Hamawiyyah (5/102) mein farmaatay hain:
“Koi shakhs Kitaab-o-Sunnat mein waarid honay waali Allah Ta’alaa ki sifaat kay baaray mein yeh nah samjhay keh in mein aapas mein Tanaaquz-o-Ta’aaruz paaya jaata hai aur is ki misaal yeh paish karay keh Qur’an-o-Hadith mein Allah Ta’alaa ki sifat “Istawaa a’alal A’rsh” Allah Ta’alaa kay is farmaan mein mazkoor Sifat-e-Ma’aeyyat kay khilaaf hai: وَهُوَ مَعَكُمۡ اَيۡنَ مَا كُنۡتُمۡؕ (tum jahaan bhi ho woh tumhaaray saath hai.)
❁ Isi tarah hadith kay khilaaf bhi hai:
اذا قام أحدكم الى الصلاة فان اللّٰه قبل وجهه
“Jab tum mein say koi shakhs namaz mein khadaa ho to Allah Ta’alaa us kay chehray kay saamnay hota hai”
(Bukhari: 406, Muslim: 1223)
In nusoos mein tanaaquz ka da’awaa ghalat hai. Allah Ta’alaa ka hamaaray saath hona bhi haqeeqat hai aur us ka A’arsh par mustawi hona bhi haqeeqat hai, Allah Ta’alaa nay in donon haqeeqaton ko Apnay is farmaan mein mein jama’a farmaa diya:
هُوَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ فِى سِتَّةِ أَيَّامٍ۬ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِۚ يَعۡلَمُ مَا يَلِجُ فِى ٱلۡأَرۡضِ وَمَا يَخۡرُجُ مِنۡہَا وَمَا يَنزِلُ مِنَ ٱلسَّمَآءِ وَمَا يَعۡرُجُ فِيہَاۖ وَهُوَ مَعَكُمۡ أَيۡنَ مَا كُنتُمۡۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٌ۬ (٤)
“Wahi hai jis nay aasmaanon aur zameen ko 6 din mein paidaa kiya phir A’arsh par mustawi ho gaya, Woh khoob jaantaa hai us cheez ko jo zameen mein jaaye aur jo us say niklay aur jo aasmaan say neechay aaye aur jo kuch chadh kar us mein jaaye, Aur jahaan kahein tum ho woh tumhaaray saath hai aur jo tum kar rahey 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 jaantaa hai, Aur ham jahaan bhi hon woh hamhaaray saath hai. Yahi baat Hadith-ul-A’uaal mein mazkoor hai:
واللّٰه فوق العرش وھو یعلم ما أنتم عليه
“Allah Ta’alaa A’arsh par hai aur tumhaaray har ma’aamlay ko jaantaa hai” (Ahmad: 1/206)
Is ki tafseel yun hai keh Lughat-e-A’rabiyah mein 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 hoga, Ma’aeyyat kay ma’ana mein choona ya daaein baaein hona zaroori nahin hai. Jab Siyaaq-e-Kalaam kay Paish-e-Nazar مع kay kisi ma’ana ko muqayyad kiya jaaye ga to usi ma’ana ki muqaaranat muraad hogi.
Kahaa jaataa hai: ما زلنا نسير والقمر معنا اوالنجم معنا Ham chaltay rahay or chaand hamaaray saath raha, Yaa falaan sitaarah hamaaray saath saath raha. Isi tarah apna samaan agarcheh aap nay apnay sar kay opar uthaa rakha ho magar aap kehtay hain: هذا المتاع معى (Yeh saamaan meray saath hai)
Lehaazaaa Allah Ta’alaa haqeeqaran Apni khalq kay saath bhi hai aur haqeeqatan Apnay A’rsh kay opar bhi hai.
Teesri baat yeh hai keh Allah Ta’alaa ki Apni khalq kay saath ma’aeyyat ki haqeeqat is amar ki mutaqaazi hai keh Woh Apni khalq ka Azroy-e-I’lm, qudrat, Sama’a, Basar, Ghalbah, tadbeer aur deegar tamaam Ma’aani-e-Ruboobiyat kay saath ihaatah kiye huway hai……Ab yeh ma’aeyyat agar Siyaaq-e-U’moom mein mazkoor hai to is say koi shakhs ya wasf mustasnaa nahin hoga, balkeh woh poori makhlooq kay saath har haal mein hogi. Jesay Allah Ta’alaa ka farmaan:
وَهُوَ مَعَكُمۡ اَيۡنَ مَا كُنۡتُمۡؕ
“Aur woh jahaan kahein tum ho woh tumhaaray saath hai.” (Al Hadeed: 4)
Isi Ma’aeyyat-e-A’ammah par mushtamil hai. Jis ka ma’anaa yeh hoga keh Allah Ta’alaa tumhaaray saath hai, Tum jahaan bhi ho……Is say koi fard, Ya us ki koi haalat makhsoos ya mustasnaa nahin hai. Allah Ta’alaa kay is farmaan mein bhi yahi Ma’aeyyat-e-A’ammah mazkoor hai:
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
“Teen aadmiyoon ki sargoshi nahin hoti magar Allah un ka chothaa hota hai aur nah 5 magar woh un ka chataa hota hai aur nah is say kam ka aur nah zayaadah ka magar woh saath hi hota hai jahaan bhi woh hon.”
(Al Mujaadalah: 7)
Aur agar Sifat-e-Ma’aeyyat ka Siyaaq-e-Khaas mein zikr hai maslan: Kisi shakhs ya wasf kay saath Ma’aeyyat ko makhsoos kia gaya hai to yeh Ma’aeyyat-e-Khassah kehlati hai, Jis mein Ilm-o-Ihaatah kay saath saath aik izaafi ma’ana bhi paidaa ho jaaye ga aur woh hai madad karna, Tayeed farmaana, Hidaayat-o-Taufeeq a’ataa framaana wagheirah.
➤ Kisi shakhs kay saath makhsoos ma’aeyyat ki misaal, Allah Ta’alaa ka Moosa aur Haaroon (علیه السلام) say farmaanaa:
اِنَّنِىۡ مَعَكُمَاۤ اَسۡمَعُ وَاَرٰى ﴿۴۶﴾
“Mein tumhaaray saath hon aur suntaa or dekhtaa rahon ga” (Taaha: 46)
❁ Isi tarah Allah Ta’alaa ka Muhammad (صلی اللہ علیہ وسلم) kay muta’alliq farmaan hai:
اِذۡ يَقُوۡلُ لِصَاحِبِهٖ لَا تَحۡزَنۡ اِنَّ اللّٰهَ مَعَنَا ۚ
“Jab yeh apnay saathi say keh rahay thay keh gham nah kar Allah hamaaray saath hai.” (Al Taubah: 40)
(In donon aayatoon mein Ma’aeyyat-e-Khaassah ka zikr hai, Jis mein izaafi toor par Nusrat-o-Tayeed ka ma’ana mujood hai)
Kisi wasf kay saath makhsoos ma’aeyyat ki misaal, Allah Ta’alaa ka yeh farmaan hai:
وَاصۡبِرُوۡا ؕ اِنَّ اللّٰهَ مَعَ الصّٰبِرِيۡنَۚ ﴿۴۶﴾
“Sabr karo beshak Allah Ta’alaa sabar karnay waalon kay saath hai” (Al Anfaal: 46)
❁ Qur’an-e-Hakeem mein is qism ki bohot si misaalein mil jaayein gi.
❁ Sheikh-ul-Islaam Ibn-e-Taimiyah Majmoo’-ul-Fataawaa Libn-ul-Qaasim kay Fataawaa Al Hamawiyyah (5/104) mein farmaatay hain:
“Hasb-e-Maqaam, Ma’aeeyyat kay Ahkam-o-Ma’aani mukhtalif hain, Chanaachah Allah Ta’alaa ka framaan hai:
يَعۡلَمُ مَا يَلِجُ فِى الۡاَرۡضِ وَمَا يَخۡرُجُ مِنۡهَا وَمَا يَنۡزِلُ مِنَ السَّمَآءِ وَمَا يَعۡرُجُ فِيۡهَاؕ وَهُوَ مَعَكُمۡ اَيۡنَ مَا كُنۡتُمۡؕ
“Woh khoob jaantaa hai har us cheez ko jo zameen mein jaaye aur jo us say niklay aur jo aasmaan say neechay aaye aur jo kuch chadh kar us mein jaaye, Aur jahaan kahein tum ho woh tumhaaray saath hai.” (Al Hadeed: 4)
Is aayat ka zaahir dalaalat kar raha hai keh yahaan ma’aeyyat ka hukum, Muqtazaa ya ma’ana yeh hai keh Allah Ta’alaa tum par muttale’ hai, Gawaah hai, Tumhein jaantaa hai, Aur tumhaara ihaatah kiye huway hai.
Salaf-e-Saaliheen ka وهو معكم ki tafseer mein معهم بعلمه (woh Apnay i’lm kay a’itbaar say un kay saath hai) ka yahi ma’ana hai.
Is Aayat-e-Kareemah mein Sifat-e-Ma’aeeyyat ka yahi Zaahir-o-Haqeeqat hai.
Jab Nabi (صلی اللہ علیہ وسلم) nay ghaar kay andar apnay dost say kaha: لَا تَحْزَنْ اِنَّ اللّٰهَ مَعَنَا (Pareshaan nah ho Allah Ta’alaa hamaaray saath hai)
To yahaan bhi ma’aeyyat apni Haqeeqat-o-Zaahir par qaaim hai, Aayat ka siyaaq yeh dalaalat kar raha hai keh yahaan ma’aeyyat, Ittelaa’a kay ma’ana kay saath, saath Nusrat-o-tayeed kay ma’ana par bhi mushtamil hai.
Isi tarah Allah Ta’alaa kay is farmaan mein bhi ma’aeyyat kay ma’ana mein Nusrat-o-Tayeed ka mafhoom shaamil hai:
اِنَّ اللّٰهَ مَعَ الَّذِيۡنَ اتَّقَوْا وَّالَّذِيۡنَ هُمۡ مُّحۡسِنُوۡنَ ﴿۱۲۸﴾
(Al Nahal: 128)
➤ Isi tarah Allah Ta’alaa ka Moosa aur Haaroon (علیه السلام) say farmaana:
اِنَّنِىۡ مَعَكُمَاۤ اَسۡمَعُ وَاَرٰى ﴿۴۶﴾
“Mein tumhaaray saath hon aur suntaa aur dekhtaa rahon ga” (Taaha: 46)
❁ Yahaan bhi ma’aeyyat ka zaahiri ma’ana I’lm-o-Ihaatah kay saath saath Nusrat-o-Tayeed hai.
Sheikh-ul-Islaam agay mazeed farmaatay hain: “Ma’aeyyat kay Ma’ana-o-Muqtazaa mein farq mujood hai, Ba’az auqaat Siyaaq-e-Kalaam kay mutaabiq ma’aeyyat ka jo muqtazaa hota hai wahi uska ma’ana hota hai, Lehaazaaa Siyaaq-e-Kalaam ki munaasibat say ma’aani mukhtalif ho saktay hain”
➤ Muhammad Bin Al Mousli apni kitaab “استعجال الصواعق المرسلة على الجهمية والمعطلة لابن القيم” ki misaal number 9 aur page 409 mein farmaatay hain:
“Lafz مع kay ta’alluq say Ghaayat-e-Kalaam yeh hai keh yeh kisi bhi amar mein masaahabat, Muqaaranat aur muwaafaqat par dalaalat karta hai aur har maqaam par Siyaaq-e-I’baarat ki roshni mein us muqaaranat ka Hasb-e-Maqaam ma’ana mua’ayyan hoga. Jab yeh kaha jaaye اللّٰه مع خلقہ ya’ani Allah Ta’alaa Apni makhlooq kay saath hai, To yeh u’moom hai jis ka ma’ana hoga keh Allah Ta’alaa Apni makhlooq ko jaanta hai, Un par qudrat rakhta hai, Aur un kay jumla umoor ki tadbeer farmaataa hai, Lekin jab lafz مع ka zikr makhsoos pairaaye mein hoga jesay Qauluhu Ta’alaa:
اِنَّ اللّٰهَ مَعَ الَّذِيۡنَ اتَّقَوْا وَّالَّذِيۡنَ هُمۡ مُّحۡسِنُوۡنَ ﴿۱۲۸﴾
(Yaqeen maanon keh Allah Ta’alaa parheizgaaron aur neekokaroon kay saath hai) (Al Nahal: 128)
To yahaan muqaaranat kay saath saath nusrat, Tayeed aur ma’aoonat ka ma’ana bhi laaziman shaamil hoga.
Saabit huwa keh Allah Ta’alaa ki Apnay bandon kay saath ma’aeyyat do qism ki hai, Aik Ma’aeyyat-e-A’ammah aur dusri Ma’aeyyat-e-Khaassah. Qur’an-e-Hakeem nay ma’eeyyat ki in donon qismon ko zikar kiya hai, Mahaz lafzi ishteraak kay toor par nahin, Balkeh Ma’aeyyat-o-Suhbat ki jo haqeeqat Allah Ta’alaa kay Shaayaan-e-Shaan hai, Usi haqeeqat kay saath”
➤ Haafiz Ibn-e-Rajab (رحمه اللّٰه) nay الاربعین النوویہ ki 29ween hadith ki sharah kay ziman mein farmaaya hai: “Allah Ta’alaa ki Ma’aeyyat-e-Khaassah, Nusrat, Tayeed, Hifaazat-o-I’aanat ki mutaqaazi hai, Jabkeh Ma’aeyyat-e-A’ammah, Allah Ta’alaa ka bandon par I’lm-o-Ihaatah aur un kay tamaam a’amaal ki mukammal nigraani ki mutaqaazi hai ”
➤ Haafiz Ibn-e-Katheer (رحمه اللّٰه) Surah Al Mujaadalah ki Aayat-e-Ma’eyyat ki tafseer mein fatmaatay hain:
“Bohot say U’lamaa nay ijmaa’a naqal kiya hai keh yahaan ma’aeyyat say muraad Ma’aeyyat-e-I’lm-o-Ihaatah hai or bilaa shubah yeh muraad lenaa mahmool bar haqeeqat hai. Allah Ta’alaa kay i’lm kay saath saath yeh a’qeedah bhi zaroori hai keh Allah Ta’alaa bandon ki har baat sunta aur har cheez dekhtaa hai, Chanaachah Allah Subhana-o-Ta’alaa Apni khalq kay tamaam Ahwaal-o-Umoor par poori tarah muttale’ hai aur Us say koi cheez posheedah nahin”
(4) Allah Ta’alaa ki ma’aeyyat ma’al khalq, Keh Allah Ta’alaa Apni khalq kay saath mukhtalat ya un mein hulool kiye huway hai, Sifaat-e-Ma’aeyyat ka yeh ma’ana chounkeh Allah Ta’alaa kay haqq mein baatil aur na mumkin hai, Lehaazaa yeh Ma’ana kisi bhi soorat jaaiz nahin hai aur yeh baat bhi jaaiz balkeh mumkin nahin keh Allah Ta’alaa ya us kay Rasool (صلی اللہ علیہ وسلم) ka koi kalaam baatil ya naa mumkin aur mahaal ma’ana par mushtamil ho.
➤ Sheikh-ul-Islaam Ibn-e-Taimiyah (رحمه اللّٰه) Al A’aqeedah Al Waastiyah (Pg: 110) mein farmaatay hain:
“Allah Ta’alaa kay farmaan وھو معکم ka yeh ma’ana nahin hai keh khalq kay saath mukhtalat hai. Lughat مع kay is ma’ana ko har jagah zaroori qaraar nahin deti. Chaand Allah Ta’alaa ki aik choti si nishaani hai, Jo aasmaan mein rakhi gai hai aur woh har Musaafir-o-Ghair musaafir kay saath hai, Khuwaah woh kahein bhi chalay jaayein”
Yeh ma’ana baatil hai, Puraanay jahmiyah mein say sirf Firqah-e-Hulooliyah nay muraad liyaa hai. Jin ka yeh a’qeedah hai keh Allah Ta’alaa Apni zaat kay saath har jagah mujood hai, Allah Ta’alaa un ki is baat say bohot buland hai, Woh apnay munh say bohot badi or naa gawaar baat keh gay, Aur woh to hain hi baday jhootay.
Hulooliyah Jahmiyah ka yeh qaul Aimmah-e-Salaf mein say jis jis tak pohnchaa unhon nay is ki shadeed nakeer farmaai, Kiunkeh is mazhab say bohot say baatil umoor laazim aatay hain. Jo Allah Ta’alaa ki zaat ki taraf bohot say naqaais mansoob karnay, Aur Allah Ta’alaa ki Sifat-e-U’luw ka inkar karnay ko Mushtamil-o-Mutazammin hain.
Yeh kesay mumkin hai keh koi shakhs yun kahay keh Allah Ta’alaa bizaatihi har jagah mujood aur Apni khalq kay saath mukhtalat hai, Haalaankeh us ka framaan hai:
وَسِعَ كُرۡسِيُّهُ السَّمٰوٰتِ وَالۡاَرۡضَۚ
“Aur Us ki kursi ki wusa’at nay Zameen-o-Aasmaan ko gheir rakhaa hai,” (Al Baqarah: 255)
❁ Nez farmaaya:
وَالۡاَرۡضُ جَمِيۡعًا قَبۡضَتُهٗ يَوۡمَ الۡقِيٰمَةِ وَالسَّمٰوٰتُ مَطۡوِيّٰتٌۢ بِيَمِيۡنِهٖ ؕ
“Saari zameen qayaamat kay din Us ki muththi mein hogi, Aur tamaam aasmaan Us kay daahinay haath mein lapeitay huway hon gay.” (Al Zumar: 67)
(5) Paanchween baat yeh hai keh Allah Ta’alaa ki “Ma’eyyat ma’al khalq ” Us kay علو علی الخلق aur استواء علی العرش kay manaafi ya mutanaaqiz nahin hai, Kiunkeh Allah Ta’alaa kay liye mutlaqan u’luw saabit hai, Jo Allah Ta’alaa ki zaat aur us ki sifat (aur Martabah-o-Maqaam) donon ko shaaamil hai jisaa keh Allah Ta’alaa ka farmaan:
وَ هُوَ الۡعَلِىُّ الۡعَظِيۡمُ ﴿۲۵۵﴾
“Woh to bohot buland aur badaa hai” (Al Baqarah: 255)
❁ Nez farmaaya:
سَبِّحِ اسۡمَ رَبِّكَ الۡاَعۡلَىۙ ﴿۱﴾
“Apnay bohot hi buland Allah ki paakeezgi bayaan kar” (Al A’alaa: 1)
❁ Nez farmaaya:
وَلِلّٰهِ الۡمَثَلُ الۡاَعۡلٰى ؕ وَهُوَ الۡعَزِيۡزُ الۡحَكِيۡمُ ﴿۶۰﴾
“Allah kay liye to bohot hi buland sifat hai, Woh badaa hi ghaalib aur baa hikmat hai” (Al Nahal: 60)
Qur’an, Hadith, Ijmaa’a, A’qal aur fitrat, In tamaam say Allah Ta’alaa kay u’luw (sab say buland hona) par bohot say adillah mujood hain.
❁ Qur’an-o-Hadith kay dalaail ka to shumaar hi mumkin nahin hai. Jesay Allah Ta’alaa ka farmaan:
فَالۡحُكۡمُ لِلّٰهِ الۡعَلِىِّ الۡكَبِيۡرِ ﴿۱۲﴾
“Pas ab faislah Allah Buland-o-Buzrug hi ka hai” (Ghaafir: 12)
❁ Neez Allah Ta’alaa ka farmaan:
وَهُوَ الۡقَاهِرُ فَوۡقَ عِبَادِهٖ
“Aur Wahi Apnay bandon kay opar ghaalib hai bartar hai.” (Al Ana’aam: 61)
❁ Neez Allah Ta’alaa ka farmaan hai:
ءَاَمِنۡتُمۡ مَّنۡ فِىۡ السَّمَآءِ اَنۡ يَّخۡسِفَ بِكُمُ الۡاَرۡضَ
“Kaya tum is baat say bay khouf ho gay keh jo Zaat aasmaan par hai tumhein zameen mein dhansaa day.”
(Al Mulk: 16)
❁ Neez farmaaya:
تَعۡرُجُ الۡمَلٰٓئِكَةُ وَ الرُّوۡحُ اِلَيۡهِ
“Jis ki taraf farishtay aur Rooh chadhtay hain.” (Al Ma’aarij: 4)
❁ Neez farmaaya:
قُلۡ نَزَّلَهٗ رُوۡحُ الۡقُدُسِ مِنۡ رَّبِّكَ
“Keh dijye keh isay Aap kay Rabb ki taraf say Jibraaeel lay kar aaye hain.” (Al Nahal: 102)
❁ Isi tarah Rasoolullah (صلی اللہ علیہ وسلم) nay farmaaya:
ألا تأمنونى وأناأمين من فى ااسماء
“Tum Mujhay ameen kiun nahin maantay, Haalaankeh Mein us zaat ka ameen hon jo aasmaan par hai”
(Bukhari: 4351)
❁ Neez Rasoolullah (صلی اللہ علیہ وسلم) nay farmaaya:
والعرش فوق الماء واللّٰه فوق العرش
“A’rsh paani kay opar hai or Allah Ta’alaa A’rsh kay opar” (Tabraani Kabeer (9/202) Sheikh Albaani nay Sahih-ul-Isnaad kaha hai.)
❁ Neez Rasoolullah (صلی اللہ علیہ وسلم) nay farmaaya:
ولا يصعد الى اللّٰه الا الطيب
“Allah Ta’alaa tak to sirf halaal aur paakeezah cheezein chadhti hain.”
Isi tarah A’rafah kay din jab Sahaabah-e-Karaam nay yeh Iqraar-o-A’itraaf kiya keh Aap nay Tableegh-e-Risaalat ka haqq adaa kar diya hai, To Aap (صلی اللہ علیہ وسلم) nay apni Angisht-e-Shahaadat aasmaan ki taraf uthaa kar farmaaya:
اللهم أشهد
“Aey Allah tu gawaah reh” (Muslim: 1905)
Isi tarah jab Aap (صلی اللہ علیہ وسلم) nay lundi say poocha: Allah kahan hai? Us nay kahaa: Aasmaan par, To Aap (صلی اللہ علیہ وسلم) nay farmaaya:
اعتقها فانها مؤمنة
“Isay aazaad kar do yeh mominah hai” (Muslim: 1199)
❁ Is ma’ana ki aur bohot si ahaadith hain.
Jahaan tak Allah Ta’alaa kay u’luw kay isbaat par ijmaa’a ka ta’alluq hai, To bohot say Ahl-e-I’lm nay Allah Ta’alaa kay u’luw kay toor par Salaf-e-Saaliheen ka ijmaa’a naqal kiya hai.
Jahaan tak Daleel-e-A’qal ka ta’alluq hai, To a’qal is amar ki mutaqaazi hai keh u’luw (bulandi) Sifat-e-Kamaal aur sifal (pasti) Sifat-e-Nuqs hai, Aur Allah Rabb-ul-I’zzat har Siftat-e-Kamaal say muttasif aur har Sifat-e-Nuqs say munazzah hai.
Jahaan tak Daleel-e-Fitrat ka ta’alluq hai to har du’a karnay waala jab Apnay Parwardigaar say dua’a karta hai to us kay dil say Jehat-e-U’luw ki taraf mutawajjah honay ki aawaaz uthti hai, Haalaankeh yeh baat us nay nah kisi kitaab mein padhi, Nah kisi mua’allim say seekhi hoti hai.
Ab Allah Ta’alaa ki zaat kay liye itnay qata’e dalaail kay saath jo u’luw saabit hai, Woh ma’aeyyat ma’a khalq ki haqeeqat kay munaaqiz ya mu’aariz nahin hai, Aur is ki kai wujooh hain:
(1) Allah Ta’alaa nay Apni Kitaab-e-Muqaddas mein Apnay muta’alliq khud in donon haqeeqaton ko jama’a farmaa diya hai, Jabkeh Qur’an-e-Hakeem har tanaaquz say paak hai, Aur agar in donon sifaat ki haqeeqat mein koi ta’aaaruz ya tanaaquz hota to Allah Ta’alaa hargiz Qur’an mein jama’a nah farmaata. Aur agar Qur’an Majeed mein bazaahir kahein aap ko ta’aaruz mehsoos ho raha ho ya ho to wahaan baar baar tafakkur aur tadabbur karo, Hattaa keh ta’aaruz rafa’a ho kar maslah waazeh ho jaay. Chanaachah Allah Ta’alaa nay farmaaya:
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 aayaa hota to log is mein badaa ikhtelaaf aur tanaaquz paatay” (Al Nisaa: 82)
(2) Dusri wajah yeh hai keh ma’aeyyat aur u’luw donon haqeeqaton ka aik makhlooq ki zaat mein jama’a hona mumkin hai, Jesaa keh kaha jaata hai ما زلنا نسير والقمر معنا (Ham chaltay rahay aur chaand hamaaray saath tha) haalaankeh yeh baat ma’aloom hai keh chalnay waalay to zameen par chal rahay hain aur chaand aasmaan par hai, Jab yeh baat aik choti si makhlooq kay baaray mein mumkin hai, To woh khaaliq jo har shay ka ihaatah karnay waalaa hai kay baaray mein kaya khayaal hai?
➤ Sheikh Muhammad khaleel Harraas nay Sharah A’aqeedah Al Waastiyah mein Sheikh-ul-Islaam ki zikar kardah is misaal par tabsirah kartay huway farmaaya:
➤ “Sheikh-ul-Islaam nay chaand ki misaal bayaan farmaai hai jo aasmaan par hai aur jo musaafir kay saath saath bhi hota hai, Khuwaah woh kahein bhi pohunch jaay, To jab u’luw aur ma’aeyyat ka chaand kay haqq mein jama’a hona mumkin hai, Haalaankeh woh Allah Ta’alaa ki aik choti si makhlooq hai, To Us Parwardigaar kay haqq mein mumkin nahin? Jo Lateef-o-Khabeer hai, Jo Apnay tamaam bandon ka i’lman-o-Qudratan ihaatah kiye huway hai aur Apnay Sama’a-o-Basar say un kay har amar par muttale’ hai jo un kay khufyah bheedoon aur sargooshion tak ko jaanta hai, Balkeh aasmaanon aur zameenon sameet pura a’alam, Aur A’rsh aur farsh say har cheez Allah Ta’alaa kay saamnay is tarah hai jisay ham mein say kisi kay haath mein choti si goli hoti hai.
To jis Parwardigaar ki yeh shaan hai us kay liye kaya yeh baat naa mumkin hai keh woh makhlooq say buland aur Apnay A’rsh par un say judaa honay kay baawajood un kay saath saath ho?
(3) Agar yeh farz bhi kar liya jaay keh u’luw aur ma’aeyyat ka Bihaqq-e-Makhlooq jama’a hona mumkin nahin to is ka yeh matlab hargiz nahin keh Bihaqq-e-Khaaliq in ka jama’a hona naa mumkin hai, Kiunkeh Allah Ta’alaa ki makhlooqaat mein say koi bhi Allah Ta’alaa kay mushaabeh yaa mumaasil nahin hai:
لَيۡسَ كَمِثۡلِهٖ شَىۡءٌ ۚ وَهُوَ السَّمِيۡعُ الۡبَصِيۡرُ ﴿۱۱﴾
“Us jesi koi cheez nahin, Aur Woh sunnay waala aur woh dekhnay waala hai” (Al Shooraa: 11)
➤ Sheikh-ul-Islaam Ibn-e-Taimiyah (رحمه اللّٰه) “Al A’aqeedah Al Waastiyah” (Pg: 116) mein farmaatay hain:
“Allah Ta’alaa nay jo Qur’an-o-Hadith mein Apnay bandon kay saath Apnay qurb aur ma’aeyyat ka zikar farmaaya hai, Yeh us kay u’luw aur fouqiyat kay manaafi nahin hai, Kiunkeh tamaam sifaat mein Allah Ta’alaa jesaa koi nahin, Woh qareeb honay kay saath saath buland bhi hai, Aur buland honay kay saath saath qareeb bhi hai”
❁ Hamaari is bahas ka khulaasah yeh hai:
✯ Allah Ta’alaa ki ma’aeyyat ma’al khalq Qur’an-o-Hadith aur Ijmaa’a-e-Salaf say saabit hai.
✯ Allah Ta’alaa ki ma’aeyyat haqq hai aur apni us haqeeqat par qaaim hai jo Allah Ta’alaa ki Shaayaan-e-Shaan hai aur Allah Ta’alaa ki ma’aeyyat aisi nahin jisi aik makhlooq ki dusri makhlooq kay saath hoti hai.
✯ Allah Ta’alaa ki ma’aeyyat ma’al khalq is amar ki mutaqaazi hai keh woh Azroy-e-I’lm, Qudrat, Sama’a, Basar, Ghalbah, Tadbeer aur deegar Ma’aani-e-Ruboobiyat kay saath Apni tamaam makhlooq ka ihaatah kiye huway hai. Aur ma’aeyyat ka yeh ma’ana tab hoga jab ma’aeyyat say muraad Ma’aeyyat-e-A’ammah hogi, Aur agar Ma’aeyyat-e-Khaassah ka zikar hoga to phir I’lm-o-Ihaatah kay saath saath ma’aeyyat ka ma’ana nusrat, Tayeed, Taufeeq aur tasdeed (seedhaa karna) hoga.
✯ Sifaat-e-Ma’aeeyyat hargiz is amar ko mutaqaazi nahin keh Allah Ta’alaa Apni khalq mein mukhtalat ya hulool kiye huway hai, Ma’aeyyat ka yeh ma’ana kisi soorat nahin banta.
✯ In tamaam baaton par tadabbur karnay say yeh baat waazeh aur saabit hoti hai keh Allah Ta’alaa ka Apni khalq kay saath hona aik haqeeqat hai aur us ka aasmaanon kay opar Apnay A’rsh par mustawi hona bhi aik haqeeqat hai aur in donon haqeeqaton mein koi munaafaat ya ta’aaruz nahin hai.
سبحانه وبحمده لا نحصى ثناء عليه هو كما أثنى على نفسه، وصلى اللّٰه على عبده ورسوله محمد وآله وصحبه اجمعين
Muhammad Al Saaleh Al Uthemen 1403 H
REFERENCE:
BOOK: “Qawaid ul Muthla” / Tawheed-e-Asma-o-Sifaat
Taleef: Fazilatus Shaikh Uthaymeen Rahimahullah.
Mutarjim/ Taqdeem : Allamah Abdullah Nasir Rahmani Hafizahullah.