04. Allah Ta’alaa kay Asmaa-o-Sifaat kay muta’alliq qawaa’id
“Qawaa’id Fi Adillat-il-Asmaai Wal Sifaat”
Allah Ta’alaa kay Asmaa-o-Sifaat kay muta’alliq qawaa’id
✦ Pehlaa Qaa’idah ✦
❁ Woh Adillah Jin Say Allah Ta’alaa Kay Asmaa-o-Sifaat Saabit Hotay Hain Sirf do Hain
“(1)” Kitaabullah “(2)” Sunnat-e-Rasoolullah (صلی اللہ علیہ وسلم)
In kay baghair (kisi aur daleel say) Allah Ta’alaa kay Asmaa-o-Sifaat saabit nahin ho saktay.
Chunaachah Kitaab-o-Sunnat mein Allah Ta’alaa kay liye jin Asmaa-o-Sifaat ka isbaat waarid hai, Un ka isbaat waajib hai. Aur Kitaab-o-Sunnat mein Allah Ta’alaa say jis cheez ki nafi waarid hai, Us ki nafi waajib hai, Is tarah keh is nafi ki zidd (Sifat-e-Kamaal) ko Allah Ta’alaa kay liye saabit kiya jay aur Qur’an-o-Sunnat mein jis sifat ka nah to isbaat waarid ho aur nah nafi, Us sifat kay lafz kay baaray mey tawaqquf kiya jay….. Chunaachah nah to usay Allah Ta’alaa kay liye saabit kiya jay aur nah hi us ki Allah Ta’alaa kay liye nafi ki jay, Kiunkeh Qur’an-o-Sunnat mein nah to us ka isbaat waarid hai nah us ki nafi. Lekin Us kay maana kay hawaalay say tafsayel ikhteyar ki jay gi, Chunaachah us lafz ka ma’ana agar haq hai jo Allah Ta’alaa kay Laaiq-e-Shaan hai to woh maana Qaabil-e-Qubool ho ga, Aur agar us lafz say aisaa ma’ana muraad liya jay jo Allah Ta’alaa kay Laaiq-e-Shaan nahin to us ka radd karna wajib hai.
1: Isbaat ki misaalein:
➤ Misaal kay tour par Allah Ta’alaa ki woh tamaam Sifaat jin par Allah Ta’alaa kay Asmaa-e-Husnaa dalaat kartay hain, Khuwaah Dalaalat-e-Mutaabaqat ho ya tuzammun ya iltizaam isi tarah woh tamaam Sifaat Allah Ta’alaa kay mukhtalif afa’aal say saabit hoti hain. Malsan: استواء علی العرش, Aasmaan-e-Dunya ki taraf nuzool farmaana, Aur qayamat kay din bandoon kay darmiyan faislah karnay kay liye aana, Wagheirah.
➤ Waazeh ho keh Allah Ta’alaa kay afa’aal ki anwaa’a ka ihaatah mumkin nahin hai. In afa’aal kay afraad kay ihaatay ki to baat hi kya?
“ ۙ وَيَفۡعَلُ اللّٰهُ مَا يَشَآءُ”
“Allah jo chaahay kar guzray” (Ibraheem: 27)
➤ Allah Ta’alaa ki Sifaat mein “الوجه” (chehrah) “العینان” (Aankhein) “الیدین” (Haath) bhi mazkoor hain, Isi tarah kalaam farmaana, Masheeat farmaana aur iraadah farmaana (bhi Allah Ta’alaa ki Sifaat hain) Iraadah khuwaah share’yah ho ya koniyah, Iraadah-e-Koniyah bama’ana masheeat hai aur Iraadah-e-Share’iyah bama’ana mahabbat hai.
➤ Isi tarah Razaa, Mahabbat, Ghazab aur Karaahat wagheirah bhi Allah Ta’alaa ki Sifaat hain (chounkeh yeh tamaam Sifaat Kitaab-o-Sunnat mein Allah Ta’alaa kay liye saabit hain, Lehaaza unhein bilaa kisi taaweel Allah Ta’alaa kay liye saabit karna waajib hai)
2: Nafi ki misaalein
➤ Kitaab-o-Sunnat mein Allah Ta’alaa say jin Sifaat ki nafi saabit hai un mein Mout, Neend, Oungh, I’jz, Thakawat, Zulum, Bandoon kay a’amaal say ghaflat, Kisi ka us kay misal hona ya kisi ka us kay baraabar hona Wagheirah hain (in tamaam Sifaat ki Allah Ta’alaa say nafi waarid hai, Lehaaza ham bhi un kay Allah Ta’alaa say muntafi honay aur un kay muqaabil Sifat-e-Kamaal kay saabit honay par Imaan laayein)
3: Woh Sifaat jin ka Kitaab-o-Sunnat mein Allah Ta’alaa kay liye nah to isbaat waarid hai nah nafi, In mein lafz “جھت” ki misaal di jaa sakti hai, Chunaachah agar koi sawaal karay keh kya ham Allah Ta’alaa kay ki liye jehat saabit karein? Ham jawaab dein gay keh Lafz-e-Jehat ka Kitaab-o-Sunnat mein Allah Ta’alaa kay liye nah to isbaat waarid hai, Nah nafi…..Lehaaza is lafz kay bajay woh Sifaat saabit karein jo Kitaab-o-Sunnat mein Allah Ta’alaa kay liye saabit hai, Aur Woh Allah Ta’alaa ka asmaanoon mein (a’arsh kay opar) hona. Ab jahaan tak jehat kay ma’ana ka ta’alluq hai to is kay teen maana ho saktay hain
(1) Jehat-e-Sifal, Ya’ani neechay ki jehat.
(2) Jehat-e-U’luw, Ya’ani opar ki jehat, Lekin is tarah keh is jehat nay Allah Ta’alaa ko gher rakha ho.
(3) Jehat-e-U’luw, Ya’ani opar ki jehat, Lekin is tarah keh is jehat nay Allah Ta’alaa ko nah gher rakha ho.
• Jehat ka pehlaa ma’ana Allah Ta’alaa kay haq mein baatil hai; Kiunkeh yeh Allah Ta’alaa kay u’luw kay manaafi hai aur Allah Ta’alaa ka u’luw Kitaab-o-Sunnat say saabit hai. Is kay ilaawah aqal, Fitrat aur Ijma’aa-e-Ummat bhi Allah Ta’alaa kay u’luw ko saabit kartay hain.
• Jehat ka dusraa ma’ana bhi Allah Ta’alaa kay haq mein baatil hai; Kiunkeh Allah Ta’alaa itnaa badaa hai keh Us ki makhlooqaat mein say koi cheez Us ka ihaatah nahin kar sakti.
• Teesraa ma’ana haq hai; Kiunkeh Allah Ta’alaa “العلی” buland hai apni saari makhlooqaat kay opar hai aur us ki makhlooqaat mein say koi cheez us ka ihaatah nahin kar sakti.
➤ Is qaa’iday par (keh Allah Ta’alaa ki Sifaat, Kitaab-o-Sunnat hi say saabit hoti hai) Naqal-o-Aqal ki daleel mujood hai.
❁ Naqli Daleel: Allah Ta’alaa ka yeh farmaan:
“وَھٰذَا کِتٰبٌ اَنۡزَلۡنٰهُ مُبٰرَکٌ فَاتَّبِعُوۡہُ وَاتَّقُوۡا لَعَلَّکُمۡ تُرۡحَمُوۡنَ ﴿۱۵۵﴾ۙ”
“Aur yeh kitaab jis ko ham nay bhejaa badi Khair-o-Barkat waali, So is ka ittebaa’a karo aur daro, Taakeh tum par rahmat ho.” (Al Ana’aam: 155)
❁ Neez Allah Ta’alaa ka yeh farmaan:
“ فَاٰمِنُوۡا بِاللّٰهِ وَ رَسُوۡلِهِ النَّبِیِّ الۡاُمِّیِّ الَّذِیۡ یُؤۡمِنُ بِاللّٰهِ وَ کَلِمٰتِهٖ وَاتَّبِعُوۡہُ لَعَلَّکُمۡ تَهْتَدُوۡنَ ﴿۱۵۸﴾”
“Allah Ta’alaa par Imaan laao aur Us kay Nabi-e-Ummi par jo keh Allah Ta’alaa par aur us kay ahkam par Imaan rakhta hai aur un ki ittebaa’a karo taakeh tum raah par aajao.” (Al Aaraaf: 158)
❁ Neez Allah Ta’alaa ka yeh farmaan:
“ ؕ وَمَاۤ اٰتٰىکُمُ الرَّسُوۡلُ فَخُذُوۡہُ وَمَا نَھٰىکُمۡ عَنۡهُ فَانۡتَهُوۡا ”
“Tumhein jo kuch Rasool day lay lo, Aur jis say rokay ruk jaao.” (Al Hashr: 7)
❁ Neez Allah Ta’alaa nay farmaaya:
“مَنۡ يُّطِعِ الرَّسُوۡلَ فَقَدۡ اَطَاعَ اللّٰهَ ۚ وَمَنۡ تَوَلّٰى فَمَاۤ اَرۡسَلۡنٰكَ عَلَيۡهِمۡ حَفِيۡظًا ﴿۸۰﴾”
“Is Rasool (صلی اللہ علیہ وسلم) ki jo itaa’at karay usi nay Allah Ta’alaa ki farmaanbardaari ki, Aur jo mun pher lay to ham nay Aap ko un par nigehbaan bana kar nahin bheija” (Al Nisaa: 80)
❁ Neez Allah Ta’alaa yeh farmaan:
“ فَاِنۡ تَنَازَعۡتُمۡ فِىۡ شَىۡءٍ فَرُدُّوۡهُ اِلَى اللّٰهِ وَالرَّسُوۡلِ اِنۡ كُنۡـتُمۡ تُؤۡمِنُوۡنَ بِاللّٰهِ وَالۡيَـوۡمِ الۡاٰخِرِ ؕ ذٰ لِكَ خَيۡرٌ وَّاَحۡسَنُ تَاۡوِيۡلًا ﴿۵۹﴾”
“Phir agar kisi cheez mein ikhtelaaf karo to usay lautaao Allah Ta’alaa ki taraf aur us kay Rasool ki taraf, Agar tumhein Allah Ta’alaa par aur qayamat kay din par Imaan hai, Yeh bohot behter hai aur baa A’itbaar-e-Anjaam kay bohot achchaa hai” (Al Nisaa: 59)
❁ Neez Allah Ta’alaa yeh farmaan:
“وَاَنِ احۡكُمۡ بَيۡنَهُمۡ بِمَاۤ اَنۡزَلَ اللّٰهُ وَلَا تَتَّبِعۡ اَهۡوَآءَهُمۡ ﴿۴۹﴾”
“Aap un kay ma’aamlaat mein Allah kay naazil kardah wahi kay mutaabiq hi hukum kiya kijiy, Un ki khuwaahishoon ki tabe’adaari nah kijiy.” (Al Maaidah: 49)
➤ Is kay ilaawah bohot say nusoos mujood hain jin ki dalaalat yeh hai keh Kitaab-o-Sunnat mein jo kuch aa gaya hai us par Imaan laana waajib hai.
➤ Waazeh ho keh Quraan Majeed ki har woh nas jo Qur’an-e-Hakeem kay kisi hukum par Imaan ko waajib qaraar deti hai woh Sunnat-e-Rasool kay har hukum par Imaan laanay kay wujoob par bhi daal hoti hai; Kiunkeh Qur’an-e-Hakeem nay hi Nabi (صلی اللہ علیہ وسلم) ki ittebaa’a ka hukum diya hai, Is lautaanay ka maana yeh hai keh Aap (صلی اللہ علیہ وسلم) ki Hayat-e- Mubaarakah mein Aap ki zaat ki taraf rujo’o kiya jay, Aur Aap (صلی اللہ علیہ وسلم) ki wafaat kay ba’ad Aap ki sunnat ki taraf rujo’o kiya jay.
➤ Ittebaa’a-e-Rasool say Kufr-o-Inkar karnay waalay shakhs ka Qur’an par Imaan kahan raha? Kiunkeh Qur’an hi ittebaa’a-e-Rasool ka hukum deta hai Isi tarah Ikhtelafat-o-Tanzu’aat kay silsilay mein Rasoolullah (صلی اللہ علیہ وسلم) ki taraf rujo’o nah karnay waalay shakhs ka Qur’an par Imaan kahan raha? Kiunkeh Qur’an nay yeh hukum diya hai keh apnay ikhtelaafaat ko sirf Rasoolullah (صلی اللہ علیہ وسلم) par paish karo.
➤ Isi tarah jo shakhs Rasoolullah (صلی اللہ علیہ وسلم) ki sunnat ko qubool nahi karta us ka Rasoolullah par kya Imaan raha? Aur Imaan bil Rasool ka bhi Qur’an Majeed hi nay hukum diya hai.
❁ Allah Ta’alaa ne farmaaya:
“ وَنَزَّلۡنَا عَلَيۡكَ الۡـكِتٰبَ تِبۡيَانًا لِّـكُلِّ شَىۡءٍ”
“Ham nay Aap (صلی اللہ علیہ وسلم) ki taraf yeh kitaab naazil farmaai hai jis mein har cheez ka waazeh bayan hai.” (Al Nahal: 59)
Aur yeh baat ma’aloom hai keh sharee’at kay bohot say A’itaqaadi-o-A’amli umoor ka baayn sirf Sunnat-e-Rasoolullah (صلی اللہ علیہ وسلم) mein mujood hai, Lehaaza sunnat ka woh bayan Qur’an Majeed ka bayan qaraar paay ga (Kiunkeh Allah Ta’alaa nay Qur’an Majeed hi ko “تِبْیَانًا لِّکُلِّ شَیْءٍ” farmaaya hai).
❁ Aqli Daleel: Waazeh ho keh mazkoorah qaa’idah ya’ani Asmaa-o-Sifaat kay isbaat kay liye daleel ya to kitaabullah ya Sunnat-e-Rasoolullah hai, Aur yeh keh isbaat mein aqal ko koi dakhal nahin, Is ki aqli daleel yeh hai keh Allah Ta’alaa kay liye kisi sifat ka isbaat waajib hai aur kisi ka mumtane’. Yeh Umoor-e-Ghaibiyah mein say hai jis ka aqal kay zariye idraak mumkin nahin hai, Lehaaza is silsilay mein Kitaab-o-Sunnat ki taraf rujo’o aur Irtaikaz-o-Iftiqaar waajib thehraa.
✦ Dusraa Qaa’idah ✦
➤ Qur’an-o-Sunnat kay nusoos kay silsilay mein aik zarori aur aham qaa’idah yeh hai keh unhein un kay zaahir par mahmool kiya jay aur kisi qism ki Tahreef ka irtikab nah kiya jay
➤ Bilkhusoos Allah Ta’alaa ki Sifaat par mushtamil nusoos k liye (to yeh qaa’idah achchi tarah Quloob-o-Azhaan mein raasikh kar liya jay) Kiunkeh Sifaat mein Aqal-o-Raay ki koi jagah nhi.
➤ Is qaa’iday par Aqli-o-Naqli dalaail mujood hain.
❁ Naqli Dalaail: Allah Ta’alaa ka yeh farmaan:
“نَزَلَ بِهِ الرُّوۡحُ الۡاَمِيۡنُۙ ﴿۱۹۳﴾ عَلٰى قَلۡبِكَ لِتَكُوۡنَ مِنَ الۡمُنۡذِرِيۡنَۙ ﴿۱۹۴﴾ بِلِسَانٍ عَرَبِىٍّ مُّبِيۡنٍؕ ﴿۱۹۵﴾”
“Isay Imaandaar farishtah lekar aaya. Aap kay dil par utaaraa hai keh Aap aagah karnay waaloon mein say ho jaayein. Saaf a’arbi zubaan mein.” (Al Sho’araa: 93-95)
❁ Neez Allah Ta’alaa ka yeh farmaan:
“اِنَّاۤ اَنۡزَلۡنٰهُ قُرۡءٰنًا عَرَبِيًّا لَّعَلَّكُمۡ تَعۡقِلُوۡنَ ﴿۲﴾”
“Yaqeenan ham nay is ko A’rbi Qur’an bana kar naazil farmaaya taakeh tum samajh sako” (Yusuf: 2)
❁ Neez Allah Ta’alaa ka yeh farmaan:
“اِنَّا جَعَلۡنٰهُ قُرۡءٰنًا عَرَبِيًّا لَّعَلَّكُمۡ تَعۡقِلُوۡنَۚ ﴿۳﴾”
“Yaqeenan ham nay is ko A’rbi Qur’an bana kar naazil farmaaya taakeh tum samajh sako” (Al Zukhruf: 3)
➤ In aayat ki waazeh dalaalat yeh hai keh chounkeh yeh Qur’an a’rbi zubaan mein utraa, Lehaaza a’rbi lughat kay zaahiri muqtazaa par is ka faham zarori hai, Illaa yeh keh koi Daleel-e-Shara’ee zaahir par mahmool karnay say maane’ ho.
➤ Allah Ta’alaa nay Qur’an-e-Hakeem mein Yahoodiyoon ki is liye shadeed muzammat ki keh unhoon nay Nusoos-e-Wahi mein tahreef ka irtikab kiya. Allah Ta’alaa nay yeh bhi waazeh farmaaya keh woh is tahreef ki wajah say pori kainaat mein sab say zayadah Imaan say behkay huway hain.
❁ Chunaachah Allah Ta’alaa nay farmaaya:
“اَفَتَطۡمَعُوۡنَ اَنۡ يُّؤۡمِنُوۡا لَـكُمۡ وَقَدۡ كَانَ فَرِيۡقٌ مِّنۡهُمۡ يَسۡمَعُوۡنَ کَلَامَ اللّٰهِ ثُمَّ يُحَرِّفُوۡنَهٗ مِنۡۢ بَعۡدِ مَا عَقَلُوۡهُ وَهُمۡ يَعۡلَمُوۡنَ ﴿۷۵﴾”
“(Musalmaano!) Kya tumhaari khuwaahish hai keh yeh log Imaandaar ban jaayein, Haalaankeh in mein aisay log bhi hain jo kalaamullah ko sun kar, Aqal waalay hotay huway, Phir bhi badal daaltay hain”
(Al Baqarah: 75)
❁ Neez farmaaya:
“مِنَ الَّذِيۡنَ هَادُوۡا يُحَرِّفُوۡنَ الۡـكَلِمَ عَنۡ مَّوَاضِعِهٖ وَ يَقُوۡلُوۡنَ سَمِعۡنَا وَعَصَيۡنَا ﴿۴۶﴾”
“Ba’az Yahood, Kalimaat ko un ki theek jagah say heir pheir kar detay hain aur kehtey hain keh ham nay suna aur naa farmaani ki.” (Al Nisaa: 46)
❁ Aqli Daleel: Yeh hai leh in nusoos ka mutakallim (ya’ani Allah) apni muraad ko dusroon say behter aur zayadah jaannay waala hai aur Us zaat nay badi fasayeh a’arbi zubaan mein bandoon ko mukhaatib kiya hai. Lehaaza in nusoos ko zaahiri maana par qubool karna waajib ho ga. Basurat-e-Deegar mukhtalif aaraa saamnay aayein gi aur yeh ummat musalsal Taqsayem-o-Tafreeq ka shikar hoti rahay gi. واللہ المستعان
✦ Teesraa Qaa’idah ✦
❁ Nusoos-e-Sifaat kay zaahiri ki do haisiyatein hain, Aik haisiyat hamein ma’aloom hai, Jabkeh dusri haisiyat majhool hai
Chunaachah aik haisiyat maana ki hai aur duari kaifiyat ki. Maa’naa ma’aloom hai aur kaifiyat majhool hai…. Nusoos-e-Sifaat kay maana maloom honay par Naqli-o-Aqli daleel mujood hai.
❁ Naqli Daleel: Allah Ta’alaa ka yeh farmaan:
“كِتٰبٌ اَنۡزَلۡنٰهُ اِلَيۡكَ مُبٰرَكٌ لِّيَدَّبَّرُوۡۤا اٰيٰتِهٖ وَلِيَتَذَكَّرَ اُولُوا الۡاَلۡبَابِ ﴿۲۹﴾”
“Aur yeh baa barkat kitaab jisay ham nay aap ki taraf is liye naazil farmaaya hai keh log is ki aayatoon par Ghour-o-Fikr karein aur aqalmand is say nasayehat haasil karein” (Saad: 29)
❁ Neez Allah Ta’alaa ka yeh farmaan:
“اِنَّا جَعَلۡنٰهُ قُرۡءٰنًا عَرَبِيًّا لَّعَلَّكُمۡ تَعۡقِلُوۡنَۚ ﴿۳﴾”
“Yaqeenam Ham nay is ko a’arbi Qur’an bana kar naazil farmaaya hai taakeh tum samajh sako”
(Al Zukhruf: 3)
❁ Neez Allah Ta’alaa ka yeh farmaan:
“وَاَنۡزَلۡنَاۤ اِلَيۡكَ الذِّكۡرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ اِلَيۡهِمۡ وَلَعَلَّهُمۡ يَتَفَكَّرُوۡنَ ﴿۴۴﴾”
“Yeh zikr (kitaab) Ham nay aap ki taraf utaara hai keh logon ki jaanib jo naazil farmaaya gaya hai aap usay khool khool kar bayan kar dein shaayad keh woh ghour karein” (Al Nahal: 44)
➤ In Aayat-e-Kareemah say saabit huwaa keh Qur’ani nusoos kay ma’aani ma’aloom ho saktay hain, Kiunkeh Allah Ta’alaa nay in aayat mein Qur’an-e-Hakeem mein tadabbur, Ta’aqqul aur tafakkur ka hukum diya hai, Taakeh is tadabbur kay zariye’ Faham-e-Maana tak rasaai ho jay aur Faham-e-Maana kay ba’ad nasayehat qubool karnay ki raah hamwaar ho jay….. to agar nusoos ka m’anaa ma’aloom hona mumkin nah hota to Allah Ta’alaa ka Qur’an Hakeem mein Tadabbur-o-Tafakkur ka hukum bay maqsad hota (والعیاذ باللہ)
➤ Qur’an Hakeem ka a’arbi zubaan mein utarnaa taakeh a’arbi ka faham rakhnay waalay is Kitaab-e-Muqaddas ko samajh sakein, Yeh bhi is baat ki daleel hai keh Nusoos-e-Qur’ani kay ma’ani Ma’aloom-o-Mafhoom ho saktay hain, Warnah Qur’an Majeed kay a’arbi aur ghair a’arbi mein naazil honay mein koi farq nah hota……
➤ Phir Nabi (صلی اللہ علیہ وسلم) ka logon kay liye Qur’an Paak bayan karna us kay lafz aur maana donon kay bayan ko shaamil hai (To Aap (صلی اللہ علیہ وسلم) ka maana karna Nusoos-e-Qur’ani ka ma’ana samajhnay kay liye hai aur samajhna mumkin hai aur samajhnaa chaahiye)
❁ Aqli Daleel: Is par aqli daleel yeh hai keh yeh kesay mumkin hai keh Allah Ta’alaa aik kitaab naazil farmaay, Ya Rasoolullah (صلی اللہ علیہ وسلم) guftugoo farmaayein aur is kitaab aur guftugoo say maqsood logon ki hidaayat ho lekin is kitaab ya guftugoo ka sab say aham maslah (Sifaat-e-Baari Ta’alaa) ka maana naa Qaabil-e-Faham ho aur bamanzilah Huroof-e-Tahajji ho keh kisi Harf-e-Tahajji say ma’anwi a’itbaar say kuch nahin samjhaa jaa sakta??—
Yeh to aik aisi Sifaat hogi jis ka Allah Ta’alaa ki Hikmat-e-Baalighah qata’i inkar karti hai. Jabkeh Allah Ta’alaa ka apni kitaab ki baabat irshaad hai:
“كِتٰبٌ اُحۡكِمَتۡ اٰيٰـتُهٗ ثُمَّ فُصِّلَتۡ مِنۡ لَّدُنۡ حَكِيۡمٍ خَبِيۡرٍۙ”
“Yeh aik aisi kitaab hai keh is ki aayatein muhkam ki gai hain, Phir saaf saaf bayan ki gai hain aik Hakeem Baakhabar ki taraf say” (Hood: 1)
Yahaan ham nay aqli dalaail say yeh saabit kar diya keh Nusoos-e-Sifaat kay maana ma’aloom hain…..
➤ Dusri baat ham nay yeh kahi thi keh in Sifaat ki kaifiyat majhool hai. Kaifiyat kay majhool honay kay hawaalay say ham nay Qawaa’id-e-Sifaat kay qaa’idah number (6) mein Naqli-o-Aqli adillah tahreer kar diye hain. Lehaaza qaa’idah number (6) dekh liya jay.
➤ Waazeh ho keh ham nay Nusoos-e-Sifaat kay ma’ani kay i’lm honay ko Dalaail-e-Naql-o-A’aql say saabit kiya hai, Jis say Mufawwizah kay maslak ka baatil hona saabit ho gaya… Mufawwizah, Sifaat-e-Baari Ta’alaa kay nusoos kay ma’ani kay i’lm kay baaray tafweez ka a’aqeedah rakhtey hain. Jis ka matlab yeh hai keh Nusoos-e-Sifaat kay ma’ani bhi ham nahin jaantay, Balkeh yeh Allah Ta’alaa kay i’lm mein hain. Mufawwizah ka da’awaa hai keh Salf Saaliheen ka mazhab bhi yeh hai, Mufawwizah ka yeh qaul saraaharan baatil hai aur Salf Saaliheen ma’aani ki tafweez kay a’qeedah say bari hain. Un say tawaatar kay saath aesay aqwaal manqool hain jo Sifaat kay maana kay isbaat par daal hain. Kabhi woh ma’ani ijmaalan hotay hain to kabhi tafsayelan. Albattah woh Sifaat ki kaifiyat kay baaray mein tafweez ka a’aqeedah rakhtey hain ya’ani kaifiyat ka i’lm Allah Ta’alaa kay supard hai ham Sifaat ka sirf maana’ a jaantay hain, Kaifiyat nahin jaantay.
➤ Sheikh-ul-Islaam Ibn-e-Taimiyah (رحمه اللّٰه) apni ma’aroof kitaab “Al A’aql-o-Wal Naql (1/116)” Jo Minhaaj-ul-Sunnah kay haashiyeh par matboo’a hai, Mein farmaatay hain:
➤ “Jahaan tak (Nusoos-e-Sifaat kay ma’ani ki) tafweez ka ta’alluq hai to yeh baat ma’loom hai keh Allah Ta’alaa nay hamein Qur’an mein tadabbur ka hukum diya hai aur is kay Ta’aqqul-o-Faham ki targheeb dilaai hai. Mazeed farmaatay haun: (Agar yeh baat maan lein keh Nusoos-e-Sifaat kay ma’ani sirf Allah hi jaantaa hai) to phir yeh kehna paday ga keh Allah Ta’alaa nay Qur’an mein jo apni Sifaat bayan ki hain anbiya un kay ma’ani say naa waaqif thay, To goya Anbiya-e-Kiraam logon kay saamnay aik aisaa kalaam padhtay rahay jis ka maana woh khud bhi nahin jaantay (والعیاذ باللہ) Yeh baat to Qur’an Paak aur Anbiaa-e-Kiraam donon kay haq mein Mojib-e-Jarah-o-Ta’an hogi, Kiunkeh Allah Ta’alaa nay yeh Qur’an utaaraa hai aur isay logon kay liye bayan aur hidaayat qaraar diya hai, Aur Rasoolullah (صلی اللہ علیہ وسلم) ko isay mukammal tour par pohnchaanay par maamor kiya hai, Neez unhein is baat ka bhi paaband kiya hai keh woh logon ko is ka bayan bhi sikhlaadein phir tamaam logon ko Qur’an-e-Paak par Tadabbur-o-Ta’aqqul ka hukum diya hai to is sab kay ba’ad Qur’an-e-Paak kay sab say Ashraf-o-A’alaa hissay ya’ani Rabb-e-Kainaat ki Sifaat kay ma’ani ka i’lm nah hona intehaai ta’ajjub khaiz ho ga.
➤ Is ka ma’ana yeh ho ga keh in nusoos par Ta’aqqul-o-Tadabbur nah kiya jay, Aur Rasoolullah (صلی اللہ علیہ وسلم) nay nah to Balaagh-e-Mubeen kay taqaazay puray kiye aur nah hi is Wahi-e-Munazzal kay bayan ka puraa haq adaa diya. (والعیاذ باللہ)
➤Aur agar yeh haqeeqat maan lein keh Rabb Ta’alaa ki Sifaat kay ma’ani ka hamein i’lm nahin to phir bida’ati aur mulhid qism kay logon kay liye ilhaad ka aik aur darwaazaa khul sakta hai, Woh keh saktay hain keh in nusoos kay ta’alluq say ham nay apni A’ql-o-Raay say jo kuch samajh liya wahi haq hai aur nusoos mein is ka Munaaqiz-o-Mu’aariz bhi koi nahin, Kiunkeh in nusoos ko Mushkil-o-Mutashaabeh qaraar diya gaya hai, Jin ka ma’anaa ma’aloom nahin aur jis cheez ka ma’ana ma’aloom nah ho us say istadillahl jaaiz nahin, Pas yeh Kalaam-e-Anbiya say Hidaayat-o-Bayan kay darwaazay kay band honay ka mojib ho ga, Jabkeh mu’aarazah karnay waalon kay liye darwaazay khul jaayein gay, Aur woh kahein gay keh Hidaayat-o-Bayan hamaray raastay mein hai nah keh Anbiya kay raastay mein; Kiunkeh ham jo kuch keh rahein hain usay jaantay bhi hain aur aqli dalaail say waazeh bhi kar rahein hain jabkeh Anbiya to in kay ma’ani say hi aagah nahin, Bayan to dur ki baat hai.
➤ Is say waazeh huwaa keh Sifaat kay ma’ani kay tafweez ka qaul jisay woh Baz’am-e-Khuwaish sunnat aur Salf Saaliheen ki ittebaa’a qaraar day rahay hain, Mubtade’ein-o-Mulhadeen ka sab say bad tareen qaul hai” (Sheikh-ul-Islam ka kalaam khatam huwa) aur yeh intehaai nafees aur durust qaul hau, Aik Saahib-e-Raay shakhsiyat ka u’mdag kalaam hai jis par mazeed izaafay ki gunjaaish nahin hai, Allah Ta’alaa hamaray Sheikh par wasaye’ rahmat farmaa day aur hamein un kay saath Jannaat-ul-Na’aeem mein jama’a farmaa day.
✦ Choutha Qaa’idah ✦
❁ Zaahiri nas say muraad kisi bhi lafz ka woh ma’ana hai jo is lafz kay saamnay aatay hh foauran zehan mein aajay. Isay “معنی متبادر الی الذھن” kaha jaata hai, Ba’az auqaat kisi lafz kay ma’ani ka ta’ayyun Siyaq-e-Kalaam ya izaafat ki munaasabat say hota hai.
➤ Chunaachah aik lafz ka aik i’baarat mein kuch maana hota hota hai. Misaal kay tour par:
✯ Pehli misaal: Lafz “القرية” say kabhi to basti muraad hoti hai, Aur kabhi basti mein rehnay waalay log.
❁ Chunaachah Qaulihi Ta’alaa:
“وَاِنۡ مِّنۡ قَرۡيَةٍ اِلَّا نَحۡنُ مُهۡلِكُوۡهَا قَبۡلَ يَوۡمِ الۡقِيٰمَةِ اَوۡ مُعَذِّبُوۡهَا عَذَابًا شَدِيۡدًا ؕ ﴿۵۸﴾”
“Jitni bhi bastiyan hain ham qayamat kay din say pehlay pehlay ya to unhein halaak lar denay waalay hain ya sakht tar sazaa denay waalay hain.” (Al Israa: 58)
Mein الۡقَرۡيَةِ say muraad log hain.
❁ Aur Qaulihi Ta’alaa:
“ قَالُـوۡۤا اِنَّا مُهۡلِكُوۡۤا اَهۡلِ هٰذِهِ الۡقَرۡيَةِ ۚ اِنَّ اَهۡلَهَا كَانُوۡا ظٰلِمِيۡنَ ﴿۳۱﴾”
“Us basti waaloon ko ham halaak kar denay waalay hain” (Al A’ankaboot: 31)
Mein الۡقَرۡيَةِ say muraad basti hai jo logon ka maskan hoti hai.
✯ Dusri Misaal: Agar aap yun kahein: “صنعت ھذا بیدی” (Ye cheez Mein nay apnay haath say banaai hai) to is misaal mein jo yadd (ya’ani haath) mazkoor hai, Wo Us yadd ya’ani haath jisaa nahin ho sakta. Jo Allah Ta’alaa kay is farmaan mein mazkoor hai:
“ لِمَا خَلَقۡتُ بِيَدَىَّ ؕ ﴿۷۵﴾”
“jisay Mein nay apnay haathoon say paidaa kiya ” (Saad: 75)
Kiunkeh misaal mein jis haath ka zikr hai woh makhlooq ki taraf mansoob hai, Lehaaza yeh makhlooq kay laaiq haath muraad ho ga, Jabkeh Aayat-e-Kareemah mein Khaaliq-e-Kainaat kay haath ka zikr hai, Jo Khaaliq-e-Kainaat kay Laaiq-e-Shaan ho ga koi bhi Saleem-ul-Fitrat ya Sahih-ul-Aqal insaan Khaaliq kay haath ko makhlooq kay haath jesaa ya makhlooq kay haath ko Khaaliq kay haath jesaa qaraar nahin day sakta.
✯ Teesri Misaal: “ما عندک الا زید” aur “ما زید الا عندک” yeh do jumlay hain. Donon jumlon kay kalmaat aik say hain. Lekin tarkayeb mukhtalif hai aur tarkayeb kay mukhtalif honay say bhi maana bhi tabdeel ho gaya. Pehlay jumlay ka maana ho ga: “Tumharay paas sirf Zaid hai”. Dusray jumlay ka maana ho ga: “Sirf tumhaaray paas Zaid hai”. Donon jumloon ka ma’anawi farq waazeh hai jo sirf Usloob-e-Tarkayeb kay taghayyur say paidaa ho ga, Warnah kalmaat to donon jumlon kay aik hi hain.
Jab yeh baat saabit ho gai to phir Sifaat-e-Baari Ta’alaa kay nusoos kay hawaalay say yeh baat note kar lijiye keh un kay zaahir say muraad Ma’ani-e-Mutaabadir Ilal-zehen ho ga. Is Ma’ani-e-Mutaabadir Ilal-zehen kay hawaalay say log teen aqsaam mein batay hain.
Al Qism-ul-Awwal: Pehli qism un logon ki hai jinhon nay Zaahir-e-Nusoos say jo Ma’ani-e-Mutaabadir Ilal-zehen banta hai aur Zaat-e-Baari Ta’alaa kay Laaiq-e-Shaan hai us ko haq qaraar diya hai aur us ki dalaalat ko Saabit-o-Barqaraar rakha.
Yeh tabqah Salaf Saaliheen ka hai jo is khaalis a’aqeedah par mujtama’a hain jis par Rasoolullah (صلی اللہ علیہ وسلم) aur Sahaabah-e-Kiraam qaaim thay, Yeh woh log hain jo “Ahl-e-Sunnah Wal Jamaa’ah” kay laqab kay haqeeqi misdaaq hain, In kay ilaawah is A’zeem-ul-Shaan laqab ka koi dusraa mustahiq nahin ho sakta. Is paakeezah a’aqeedah par Salaf-e-Saaliheen ka ijmaa’a saabit hai, Chunaachah Hafiz Ibn-e-A’bdul Bar farmatay hain:
“Qur’an-o-Sunnat mein Allah Ta’alaa ki jitni Sifaat waarid hain un kay iqraar par, Un kay saath Imaan laanay par aur unhein un kay majaazi ma’ana kay bajay haqeeqi ma’ana par mahmool karnay par Ahl-e-Sunnah ka ijmaa’a saabit hai, Woh nah to kisi sifat ki kaifiyat bayan kartay hain (aur nah hi kisi sifat ko hadd mein mahdood kartay hain)”
Qaazi Abu Ya’alaa apni kitaab “Ibtaal-ul-Taaweel” mein farmaatay hain:
“Allah Ta’alaa ki Sifaat par mushtamil akhbaar ko radd karna jaaiz nahin, Nah un Sifaat ki taaweel rawaa hai, Balkeh zarori hai keh unhein un kay Ma’ani-e-Zaahir par mahmool kiya jay aur yeh Imaan rakha jay keh Allah Ta’alaa ki Sifaat mein say koi sifat us ki makhlooq ki sifat say koi Mushaabahat-o-Mumaasalat nahin rakhti, Tashbeeh ka a’aqeedah har giz nah ikhteyar kiya jay, Imaam-e-Ahl-e-Sunnah Imaam Ahmad Bin Hambal aur deegar Aimmah-e-I’zaam say yahi a’aqeedah Manqool-o-Marwi hai”
Hafiz Ibn-e-A’bdul Bar aur Qaazi Abu Ya’alaa kay yeh aqwaal Sheikh-ul-Islam Ibn-e-Taimiyah (رحمه اللّٰه) nay Majmo’-ul Fataawaa Libn-e-Al Qasim kay Al Fatwaa Al Hamawiyyah (5/87-89) mein naqal farmaay hain.
Sifaat-e-Baari Ta’alaa ko in kay Ma’ani-e-Zaahir aur mutabaadir Ilal-zehan par mahmool karnay kay hawaalay say yeh mazhab bilkul haq aur sawaab hai aur yahi Jaadah-e-Mustaqeem hai aur is ki do wujoohaat hain:
Pehli wajah yeh hai keh Kitaab-o-Sunnat mein Allah Ta’alaa kay Asmaa-o-Sifaat par Imaan laanay kay jo tamaam zarori taqaazay hain Mazhab-e-Salaf in say pori tarah ham aahang hai, Chunaachah I’lm-o-Insaaf say is Mazhab-e-Haq ka tattabu’ karnay waala is haqeeqat say bakhoobi Aagah-o-Aashnaa hai.
Dusri wajah yeh hai keh yahaan do qaziye hain jin mein say aik maanna paday ga, Ya to Mazhab-e-Salaf-e-Saaliheen haq hai, Ya dusron ka mazhab haq hai, Dusra qaziyah baatil hai, Kiunkeh agar dusron kay Mazhab ko haq jaan liya jay to is say laazim aaye ga keh Sahaabah-o-Taba’een baatil qaul par qaaim thay, Aur unhon nay aik baar bhi Tasreehan-o-Zaahiran is Qaul-e-Haq ki baat nahin ki jis ka a’itaqaad waajib tha. Ab yeh sab kuch ya to is liye ho gaya keh woh haq say naa aashnaa thay, Ya haq jaantay to thay lekin chupa gay aur Sahaabah-o-Taba’een kay baaray mein yeh donon mafroozaat baatil hain ot laazim ka baatil hona mazloom kay baatil honay par daal hota hai, Jis say yeh baat muta’ayyan ho gai keh Asmaa-o-Sifaat kay ta’alluq say haq wahi hai jis par is ummat kay Salaf, Sahaabah-o-Taba’een-e-I’zaam qaaim thay.
Al Qism-ul-Thani: Dusri qism un logon ki hai jinhon nay Nusoos-e-Sifaat ka Ma’ani-e-Zaahir-o-Mutaabadir to kiya lekin aik baatil rang kay saath aur woh tashbeeh hai, Channachah unhoon nay Nusoos-e-Sifaat ki dalaalat ko tashbeeh kay a’aqeeday par qaaim kar diya, Ya’ani Khaaliq ki Sifaat makhlooq ki Sifaat kay mushaabeh hain. Yeh Firqah-e-Mushabbah hai aur in ka mazhab kai wujooh say baatil hai:
Pehli wajah yeh hai keh tashbeeh ka a’aqeedah nusoos par zulum aur in kay ma’ani muraad ko mu’attal karnay kay mutaraadif hai, Bhalaa Nusoos-e-Sifaat tashbeeh par kaisay qaaim ho saktay hain jabkeh Allah Ta’alaa ka framaan hai:
“ لَيۡسَ كَمِثۡلِهٖ شَىۡءٌ” “
Us jesi koi cheez nahin ” (Al Shoora: 11)
Dusri wajah yeh hai keh Aql-e-Saleem ka faislah bhi yahi hai keh Khaaliq apni makhlooq say Zaat-o-Sifaat mein har lehaaz say mubaayan aur judaa hai to phir in nusoos par yeh hukum Kiun kar lagaya ja sakta hai keh yeh Khaaliq-o-Makhlooq mein mushaabahat par dalaalat kartay hain.
Teesri wajah yeh hai keh mushaabahat ka jo ma’ana mushabbeha nay samjhaa woh Salaf-e-Saaliheen kay faham kay khilaaf hai (Kiunkeh Sahaabah-o-Taba’een mein koi tashbeeh ka qaail nahin tha) lehaaza mushabbeh ka mazhab baatil huwa.
❁ Agar Qaaileen-e-Tashbeeh yeh sawaal karein keh Allah Ta’alaa nay hamein Qur’an Majeed mein hamaari Aqal-o-Faham kay mutaabiq mukhaatab farmaaya hai aur Allah Ta’alaa ki Sifaat, Maslan: Nuzool (utarna) ya yadd (haath) ko ham insaanoon kay nuzool aur yadd ko misaal banaa kar hi samajh saktay hai, Lehaaza tashbeeh ka a’aqeedah saabit ho gaya, Iska jawaab teen wujooh say hai:
1: Pehlaa jawaab yeh hai keh jis zaat nay hamein hamaari Aqal-o-Faham kay mutaaqbiq mukhaatab farmaaya hai usi ka farmaan hai:
“ لَيۡسَ كَمِثۡلِهٖ شَىۡءٌ”
“Us jesi koi cheez nahin hai.” (Al Shoora:11)
Usi zaat nay bandoon ko apnay liye misaalein bayan karnay say mana’a farmaaya:
“فَلَا تَضۡرِبُوۡالِلّٰهِ الۡاَمۡثَالَؕ اِنَّ اللّٰهَ يَعۡلَمُ وَاَنۡـتُمۡ لَا تَعۡلَمُوۡنَ ﴿۷۴﴾”
“Allah Ta’alaa kay liye misaalein mat banaao, Allah Ta’alaa khoob jaantaa hai aur tum nahin jaantay”
(Al Nahal: 74)
Usi zaat nay bandoon ko Us ka ham misal banaanay say mana’ farmaaya:
“ فَلَا تَجۡعَلُوۡا لِلّٰهِ اَنۡدَادًا وَّاَنۡـتُمۡ تَعۡلَمُوۡنَ ﴿۲۲﴾”
“ Khabardaar baa wajood jaannnay kay Allah kay sharerk (ham misal) muqarrar nah karo” (Al Baqarah: 22)
Aur Allah Ta’alaa ka puraa kalaam haq hai, Jis ka ba’az, Ba’az ki tasdeeq karta hai aur ye Kalaam-e-Paak har qism kay tanaaquz say paak hai.
2: Dusraa jawaab yeh hai keh Qaaileen-e-Tashbeeh say kaha jay keh tum Allah Ta’alaa ki zaat ko maantay ho aur tumhaaraa a’aqeedah yeh hai keh Allah Ta’alaa ki zaat, Makhlooq ki zaat kay mushaabeh nahin hai, Woh yaqeenan yeh baat qubool karein gay, To un say kaha jay keh isi tarah tum Allah Ta’alaa ki Sifaat ko maan lo keh us ki koi sifat makhlooq ki Sifaat say mushaabahat nahin rakhti, Kiunkeh Sifaat-e-Baari Ta’alaa kay baaray mein wahi baat ki jaye gi jo zaat kay baaray mein ki jaati hai. Aur jo zaat aur Sifaat mein farq karay ga woh khud tanaaquz aur iztiraab ka shikar hai.
3: Teesraa jawaab yeh hai keh Qaaileen-e-Tashbeeh say kaha jaaye ga keh tum is haqeeqat ka mushaahadah kartay rehtay ho keh mukhtalif makhlooqaat mein bohot say lafz naam ki hadd tak Muttafiq-o-Mushtarik hain, Lekin is naam kay hawaalay say har makhlooq ki haqeeqat dusri say mukhtalif hoti hai. Woh kahay ga: Kiun nahin, Yeh baat durust hai. To us say kaha jaaye ga keh jab tum in Sifaat kay ta’alluq say makhlooqaat kay maabein farq aur tabaayun ko samajhtay ho to Khaaliq aur makhlooq kay maabain farq ko Kiun nahin samajhtay? Haalaankeh Khaliq aur makhlooq kay maabain farq aur tabaayun zayadah badaa aur waazeh hai, Balkeh Khaaliq aur makhlooq kay maabain mushaabahat aur mumaasalat ka paaya jaana mahaal hai. Jesaa keh Qawaa’id-e-Sifaat kay qaa’idah number 6 mein guzar chuka.
❁ Al Qism-ul-Thalith: Teesri qism un logon ki hai jinhon nay Nusoos-e-Sifaat say aik baatil ma’ana muraad liya, Jo hargiz Allah Ta’alaa kay Laaiq-e-Shaan nahin aur woh ma’ana “Tashbeeh” hai, Phir unhon nay mushabbeha ki tarah tashbeeh ka a’aqeedah apnanay kay bajay, tashbeeh say bachnay kay liye Sifaat kay inkar ka raastah apna liya.
Yeh Firqah-e-Mu’attilah hai, Jin mein say ba’az nay Asmaa-o-Sifaat donon ka inkar kar diya aur ba’az nay asmaa ko to maan liya lekin un say haasil honay waali Sifaat ka inkar kar diya…. Mua’attilah nay Nusoos-e-Sifaat kay zaahiri ma’anai say Sarf-e-Nazar kar kay, Khud saakhtah ma’aani taraash liye jo mahaz un ki beemaar u’qool ki paidaawaar hain, Un ma’aani ki ta’ayeen mein woh aapas mein khud badi Hairat-o-Izterab ka shikar hai aur isay woh taaweel ka naam detay hain jo dar haqeeqat tahreef hai.
➤ Waazeh ho keh mu’attilah ka mazhab kai wujooh say baatil hai:
1: Un ki yeh rawish Nusoos-e-Sifaat par Zulum-o-Ta’addi kay mutaraadif hai, Kiunkeh unhoon nay in nusoos ki apni aqaloon say taraashay huway aik Ma’ana-e-Baatil par bina qaaim ki, Woh Ma’anaa-e-Baatil nah to Shaan-e-Baari Ta’alaa kay laaiq hai aur nah hi Rabb-e-Kainaat ki muraad hai.
2: Tumhaara yeh kirdaar Allah Ta’alaa aur us kay Rasool (صلی اللہ علیہ وسلم) kay kalaam ko us zaahiri ma’aani say pheir denay kay mutaraadif hai, Allah nay nihaayat fasayeh a’arbi zubaan mein logon say khitaab farmaaya hai, Taakeh log is khitaab ko a’arbi zubaan kay zaahiri mutaqazaa kay mutaabiq achchi tarah samajh sakein. Nabi (صلی اللہ علیہ وسلم) nay aik insaan ki jo sab say fasayeh zubaan ho sakti hai usi mein logon ko khitaab farmaaya hai, To phir zarori hai keh Allah Ta’alaa aur us kay Rasool (صلی اللہ علیہ وسلم) kay kalaam ko us kay zaahiri ma’aani par mahmool kiya jay (jo Mu’attilah nahin kar rahay) haan is silsilay mein yeh zarori hai keh zaahiri ma’aani par mahmool kartay huway Allah Ta’alaa kay haq mein Takyeef aur Tamsayel say yaksar bachaa jay.
3: Allah Ta’alaa aur us kay Rasool (صلی اللہ علیہ وسلم) kay kalaam ko zaahiri ma’aani say pheirtay huway, Ma’ana-e-Mukhaalif ko muraad lenaa, Allah Ta’alaa par Qaul-e-Bilaa i’lm hai, Jo keh haraam hai, Jis ki daleel Allah Ta’alaa laa yeh farmaan hai:
قُلۡ اِنَّمَا حَرَّمَ رَبِّىَ الۡـفَوَاحِشَ مَا ظَهَرَ مِنۡهَا وَمَا بَطَنَ وَ الۡاِثۡمَ وَالۡبَـغۡىَ بِغَيۡرِ الۡحَـقِّ وَاَنۡ تُشۡرِكُوۡا بِاللّٰهِ مَا لَمۡ يُنَزِّلۡ بِهٖ سُلۡطٰنًا وَّاَنۡ تَقُوۡلُوۡا عَلَى اللّٰهِ مَا لَا تَعۡلَمُوۡنَ ﴿۳۳﴾
“Aap farmaaiye keh albattah meray Rabb nay sirf haraam kiya hai un tamaam fuhush baaton ko jo a’ilaaniyah hain aur jo poosheedah hain aur har gunaah ki baat ko aur naahaq kisi par zulum karnay ko aur is baat ko keh tum Allah kay saath kisi aisi cheez ko shareek thehraao jis ki Allah nay koi sanad naazil nahin ki aur is baat ko keh tum Allah kay muta’alliq aisi koi baat kaho jis ko tum jaantay nahin” (Al Aaraaf: 33)
❁ Neez Allah Ta’alaa ka yeh farmaan:
“وَلَا تَقۡفُ مَا لَـيۡسَ لَـكَ بِهٖ عِلۡمٌ ؕ ﴿۳۶﴾”
“Jis baat ki tujhay khabar hi nah ho us kay peechay mat pad.” (Al Israa: 36)
❁ Chunaachah Allah Ta’alaa aur us kay Rasool (صلی اللہ علیہ وسلم) kay kalaam ko us kay Ma’ana-e-Zaahir-o-Haqeeqi say pheir kar, Maana-e-Mukhaalif muraad lenay waala aisi baat par Qaaim-o-Musir hai jis ka usay koi i’lm nahin, Aur kisi i’lm kay baghair hi Allah Ta’alaa par apnay qaul baandh raha hai aur is mein do kharaabiyan laazim aa rahin hein:
1: In nusoos-e-Sifaat ka jo zaahiri-o-haqeeqi ma’aeni hai aur jo Allah Ta’alaa aur Us kay Rasool ki muraad hai us kay baaray mein us ka khayal hai keh yeh muraad nahin hai.
2: In nusoos ka jo Ma’ana-e-Mukhaalif woh muraad lay raha hai us ki Allah Ta’alaa aur us kay Rasool (صلی اللہ علیہ وسلم) kay kalaam ka Zaahiri-o-Haqeeqi ma’ana koi tayeed nahin kar raha.
❁ Yeh qaa’idah ma’aloom hai keh agar kisi lafz mein do ma’aani ka ahtemaal ho aur donon ahtemaal Masaawi-ul-Darjah hon to un mein say aik ma’aana ko chod kar dusray ka ta’ayyun Qaul-e-Bilaa i’lm hai. Aur yahaan Surat-e-Haal yeh hai keh Mua’attilah jis ma’aana ka ta’ayyun kar rahay hain woh Mutasaaw-ul-Ahtemaal to har giz nahin, Balkeh marjooh hai, Balkeh Zaahir-e-Kalaam kay bilkul mukhaalif hai.
Misaal: Allah Ta’alaa nay Iblees say farmaaya tha:
“ مَا مَنَعَكَ اَنۡ تَسۡجُدَ لِمَا خَلَقۡتُ بِيَدَىَّ”
“Jisay mein nay apnay donon haathoon say banaaya usay sajdah karnay say say tujhay kis cheez nay roka? ” (Saad: 75)
Ab yahaan Allah Ta’alaa kay kalaam kay zaahir say yahi saabit ho raha hai keh Allah Ta’alaa kay do haath hain….. In logon nay is kalaam ko zaahiri maana say pheraa aur kaha keh yahaan haqeeqi haath muraad nahin hain, Balkeh haath say yeh muraad hai, Woh muraad hai.
❁ Ham pochtay hain keh:
Awwalan: Jis cheez ki tum nay nafi ki us ki daleel paish karo?
Saniyan: Nafi kay ba’ad jis cheez ko saabit kar rahay ho us ki daleel laao?
In donon cheezoon ki un kay paas koi daleel nahin hain, Lehaaza woh Nafiyan-o-Isbaatan Allah Ta’alaa par Qaul-e-Bilaa i’lm kay intehaai khatarnaak gunaah kay murtakib ban gay (والعیاذ باللہ)
4: Mua’attilah kay a’aqeeday kay ibtaal ki chouthi wajah yeh hai keh Nusoos-e-Sifaat ko zaahiri ma’ana say phernaa, Nabi (صلی اللہ علیہ وسلم), Sahaabah-e-Kiraam, Salaf Saaliheen-o-Aimmah-e-Kiraam kay a’aqeeday kay khilaaf hai aur yahi baat Mua’attilah kay mazhab kay baatil honay kay liye kafi hai, Kiunkeh haq bilaashubah wahi hai jis par Nabi (صلی اللہ علیہ وسلم), Aap kay Sahaabah-e-Kiraam, Salaf Saaliheen aur Aaimmah-e-I’zaam qaaim thay.
5: Paanchween wajah yeh hai keh Girooh-e-Mua’attilah mein say kisi bhi shakhs say poocho:
Kya tum Allah ki zaat ko Allah Ta’alaa say badh kar jaantay ho? Kahay ga: Nahin Phir poocho: Allah Ta’alaa nay apni zaat kay muta’alliq jo bhi khabar day di kya usay Haq-o-Sidq maantay ho? Kahay ga: Haan. Phir poocho: Kya tum Allah Ta’alaa kay kalaam say zayadah waazeh aur fasayeh kisi ka kalaam jaantay ho? Kahay ga: Nahin. Phir poocho: Kya tum yeh samajhtay ho keh Nusoos-e-Sifaat kay ta’alluq say Allah Ta’alaa apni khalq ko andheray mein rakhna chaahtaa hai taakeh woh apni aqaloon say khud hi haq nikal lein aur apna a’aqeedah bana lein? Woh kahay ga: Nahin.
Kisi bhi mu’attali say yeh guftugoo Qur’ani nusoos kay hawaalay say thi, Ab jo Rasool Allah (صلی اللہ علیہ وسلم) ki sunnat mein Allah Ta’alaa kay Asmaa-o-Sifaat waarid hain un kay hawaalay say kisi bhi Ahl-e-Ta’ateel say poochu: Kya tum Allah ki zaat ko us kay Rasool (صلی اللہ علیہ وسلم) say badh kar jaantay ho? Kahay ga: Nahin. Phir poocho: Rasoolullah (صلی اللہ علیہ وسلم) nay Allah Ta’alaa kay baaray mein jo khabar di kya tum usay Sidq-o-Haq maantay ho? Kahay ga: Haan. Phir poocho: Kya koi bhi shakhs Nabi (صلی اللہ علیہ وسلم) say zayadah waazeh aur fasayeh baat kar sakta hai? Kahay ga: Nahin. Phir poocho: Kya Rasoolullah (صلی اللہ علیہ وسلم) say badh kar koi ummat ka khair khuwaah ho sakta hai? Kahay ga: Nahin. To phir usi say kaho: Jab tum yeh sab maantay ho to apnay andar itni Jurrat-o-Shujaa’at Kiun paidaa nahin kartay keh Allah Ta’alaa nay apni zaat kay liye, Aur Rasool (صلی اللہ علیہ وسلم) Us Zaat-e-Baari Ta’alaa kay liye jo kuch saabit farmaa diya usay us kay Haqeeqi-o-Zaahiri ma’ana jo Allah Ta’alaa kay Laaiq-e-Shaan bhi hai par mahmool kartay huway tum bhi saabit kar do aur us kay mutaabiq apna a’aqeedah banaa lo, Lekin is kay bara’aks tumhaaray andar yeh Jurrat-o-Jasaarat kesay paidaa ho gai keh tum nay us kay haqeeqi ma’ana ka inkar kar daalaa aur Ma’anaa-e-Mukhaalif muraad lay kar Allah Ta’alaa par Qaul-e-Bilaa i’lm jesay Fa’il-e-Shane’e kay murtakib ban gay. Jo kuch Allah Ta’alaa nay apni Kitaab-e-Muqaddas mein apni Zaat-e-Baalaa-o-Bartar kay liye saabit farmaa diya, Aur Rasoolullah (صلی اللہ علیہ وسلم) nay apni Sunnat-e-Mutahharah mein us Zaat-e-Paak kay liye Laaiq-e-Shaan jo kuch saabit farmaa diya, usay Nafiyan-o-Isbaatan saabit karnay aur us kay mutaabiq a’aqeedah banaa lenay mein tumhaaraa kya nuqsaan hai? Kya yeh salaamti ka raastah nahin hai? Aur jab qayamat kay din tum say sawaal ho ga:
“ مَاذَاۤ اَجَبۡتُمُ الۡمُرۡسَلِيۡنَ ﴿۶۵﴾”
“Tum nay Anbiya-o-Mursaleen ki da’awat ka kya jawaab diya?” (Al Qasas: 65)
To us waqt yeh jawaab intehaai mazboot aur nijaat dahandah saabit nah ho ga? Kya tumhaaraa Nusoos-e-Sifaat ko zaahiri maana say pheir kar Maana-e-Mukhaalif lenaa tumhaari zaati raay qaraar nah pay ga? Aur agar haqeeqi ma’anaa say pheirnaa jaaiz bhi maan lein to phir yeh bhi to ho sakta hai keh Ma’anaa-e-Mukhaalif woh nah ho jo tum nay muraad liya hai, Balkeh kuch aur ho?
6: Ahl-e-Ta’ateel kay mazhab kay baatil honay ki chati wajah yeh hai keh un kay mazhab ko maan lenay say kuch baatil cheezein laazim aati hain, Aur laazim ka baatil hona malzoom kay baatil honay par dalaalat karta hai.
❁ Jo baatil umoor laazim aa rahein hain un mein say kuch darj zail hain:
1: Ahl-e-Ta’ateel nay Nusoos-e-Sifaat ko un kay zaahiri ma’ana say mahaz apnay is a’aqeedah ki binaa par pheiraa keh in nusoos ka zaahiri maana muraad lenay say khaaliq ki makhlooq say tashbeeh laazim aati hai.
Ham yeh kehtay hain keh tum nay Allah Ta’alaa aur Us kay Rasool (صلی اللہ علیہ وسلم) kay kalaam kay zaahir ma’ana say tashbeeh ka ma’anaa kahan say nikal liya, Allah Ta’alaa ki makhlooq kay saath tashbeeh ka a’aqeedah to kufr hai, Kiunkeh A’aqeedah-e-Tashbeeh Allah Ta’alaa kay is farmaan ki takzeeb hai:
“ لَيۡسَ كَمِثۡلِهٖ شَىۡءٌ”
“Us jesi koi cheez nahin hai ” (Al Shoora: 11)
Nuaim Bin Hammad Al Khuzaa’e, jo Imaam Bukhari (رحمه اللّٰه) kay mashaaikh mein say hain farmaatay hain:
“Jo Allah Ta’alaa ko us ki makhlooq kay saath tashbeeh day us nay kufr kiya, Aur jis nay in Sifaat mein say kisi sifat ka inkar kiya jo us nay Apni zaat kay liye bayan farmaai hain us nay bhi kufr kiya, Aur Allah Ta’alaa nay Apni zaat ki jo Sifaat bayan kardein ya Rasoolullah (صلی اللہ علیہ وسلم) nay Allah Ta’alaa ki jo Sifaat bayan kardein, Un mein tashbeeh nahin hai” (“Al U’luw” Lil Zahabi, Sheikh Al Baani nay is asar ko sahih kaha hai)
Aur yeh baat ma’aloom hai keh Allah Ta’alaa aur us kay Rasool (صلی اللہ علیہ وسلم) kay kalaam ko tashbeeh aur kufr par mahmool karna sab say badaa baatil hai.
2: Ahl-e-Ta’ateel kay mazhab ko maan lein to yeh baat laazim aati hai keh Qur’an Paak jo har cheez ka tibyan hai, Logon kay liye hidaayat aur sayenoon kay liye shifaa hai, Noor-e-Mubeen hai aur Haq-o-Baatil kay maa bein furqaan ki haisiyat rakhtaa hai nay Asmaa-o-Sifaat kay baab mein zarori a’aqeedah bayan nahin kiya, Balkeh usay bandoon ki aqaloon par chod diya hai, Jis cheez ko chaahey saabit karein aur jis cheez ko nah chaahtay hon to us ka inkar kar dein. Aur yeh baat bhi zaahiran baatil hai
3: Ahl-e-Ta’ateel kay mazhab ko maan lein to yeh baat laazim aati hai keh Nabi (صلی اللہ علیہ وسلم), Khulfaa-e-Raashideen, Sahaabah-e-Kiraam aur Aimmah-e-Salaf Sifaat-e-Baari Ta’alaa kay baaray mein jo a’itaqaad waajib ya mumtana’a ya jaaiz hai us ki ma’aarifat aur bayan say qaasir thay (نعوذ باللہ) Kiunkeh Allah Ta’alaa ki Sifaat kay baaray mein Ahl-e-Ta’ateel ka jo a’aqeedah hai (jisay taaweel ka naam detay hain) is baaray mein un say aik hurf bhi waarid ya manqool nahin hai.
Ab yahaan do baatein laazim aa rahi hain, Ya to Nabi (صلی اللہ علیہ وسلم), Khulfaa-e-Raashideen aur Aimmah-e-Salaf is baaray mein sahih a’aqeedah kay Faham-o-Ma’arifat say qaasir, Jaahil aur a’aajiz thay. Ya ummat kay liye theek tarah bayan nah kar kay zabardast kotaahi kay murtakib thay Aur yeh donon amar baatil hain.
4: Mua’attilah kay mazhab ko maan lenay say yeh baat bhi laazim aa sakti hai keh Allah Rabb-ul-A’aalameen ki ma’arifat jo keh tamaam sharee’atoon mein sab say aham maslah, Balkeh tamaam Anbiya-o-Mursaleen ki risaalatoon ka zubdah hai kay ta’alluq say logon kay liye marja’a Allah Ta’alaa aur Us kay Rasool (صلی اللہ علیہ وسلم) ka kalaam nahin hai balkeh is silsilah mein asal marja’a un ki muztarib aur mutanaaqiz u’qool hain, Jo cheez un ki u’qool kay khilaaf hai usay har mumkinah koshish say takzeeb ka nishaanah banaaein gay aur agar takzeeb ki raah distiyab nah ho saki to tahreef kay zariye’ us ki rooh masakh kar dein gay (aur is Tahreef ko, Taaweel ka naam day kar logon ko gumraah karnay ki koshish karein gay).
5: (Ahl-e-Ta’ateel jis rawish par chal rahein hain usay maan lenay say) Allah Ta’alaa aur us kay Rasool (صلی اللہ علیہ وسلم) ki saabit kardah Sifaat ki nafi ka jawaaz paidaa ho sakta hai, Maslan: Allah Ta’alaa kay farmaan: “وَّجَآءَ رَبُّكَ” mein Allah Ta’alaa ki Difat-e-Majee (Ya’ani Roz-e-Qayamat aana) mazkoor hai (Ab Sifat-e-Majae Allah Ta’alaa kay is bayan say saabit ho gai) magar Ahl-e-Ta’ateel is ki jo taaweel kartay hain us ki roshni mein Allah Ta’alaa ki Sifat-e-Majae kay inkar ka jawaaz ban sakta hai.
Isi tarah Rasoolullah (صلی اللہ علیہ وسلم) kay farmaan: “ينزل ربنا الى سماء الدنيا” “Allah Ta’alaa Aasmaan-e-Dunya ki taraf nuzool farmaata hai” mein Allah Ta’alaa ki Sifat-e-Nuzool saabit ho rahi hai, Magar Mua’attilah jo taaweel kartay hain us ki roshni mein Sifat-e-Nuzool kay inkar ka jawaaz ban sakta hai. Kiunkeh Mua’attilah Allah Ta’alaa ki Sifat-e-Majae aur nuzool ko maantay to hain magar Allah Ta’alaa ki taraf in Sifaat ki majaazi nisbat kay qaail gain, Aur Qaaileen-e-Majaaz kay nazdeek majaaz ki sab say badi a’alaamat yeh hai keh (Bawaqt-e-Zaroorat) is ki nafi durust ho, (Jis ka maa’ana yeh huwaa keh Allah Ta’alaa ki jin Sifaat ko yeh majaazi qaraar day rahay hain un ki nafi sab say badaa baatil hai…. Aur in maqaamaar par us ki zaat kay Majae aur nuzool ki jagah is kay amar kay majae aur nuzool ki taaweel karna qata’e naa mumkin hai, Kiunkeh Siyaq-e-Kalaam mein is taaweel ki koi dalaalat ya gunjaaish mujood nahin hai.
Phir Mua’attilah mein say kuch to woh hain jo mazkoorah qaa’idah tamaam Sifaat par jaari kartay hain, Balkeh Allah Ta’alaa kay asmaa ko bhi is qaa’idah ki zadd mein rakhay huway hain.
Jabkeh kuch Mua’attilah tanaaquz ka shikar hain, Chunaachah Allah Ta’alaa ki ba’az Sifaat ko maantay hain aur ba’az ka inkar kartay hain. Is girooh mein Ashaariyah aur Maatureediyah wagheirah ka naam aata hai. Yeh log agr kisi sifat ko shaamil kartay hain o mahaz is hujjat kay sath keh is kay sahih honay par aqal dalaalat kar rahi hai, Aur agar ksi sifat ki nafi kartay hain to mahaz is hujjat kay saath keh is sifat ki sayhat par aqal dalaalat nahin kar rahi.
Ham un Ashaa’irah say kehtay hain keh tum jin Sifaat ki Bahujjat-e-Aqal nafi kartay ho woh Allah Ta’alaa ki wahi say to saabit hain hi, Magar ham unhein Daleel-e-Aqal say bhi saabit kar saktay hain, Bilkul isi tarah jis tarah tum un Sifaat ko Daleel-e-Aqal say saabit kartay ho jinhein tum maantay ho. Misaal kay tour par: Ashaa’irah Allah Ta’alaa ki sifat iraadah ko maantay hain magar Allah Ta’alaa ki Sifat-e-Rahmat ki nafi kartay hain. Sifat-e-Irqadah ko is liye maantay hain keh yeh sifat (baqaul un kay) Daleel-e-Sama’a aur Daleel-e-Aqal donon say saabit hai.
❁ Daleel-e-Sama’a: Allah Ta’alaa ka yeh farmaan hai:
“ اِنَّ اللّٰهَ يَفۡعَلُ مَا يُرِيۡدُ”
“Beshak Allah Ta’alaa wahi karta hai jo iraadah farmaata hai” (Al Hajj: 14)
(Is aayat say Allah Ta’alaa ki Sifat-e-Iraadah saabit ho gai)
Daleel-e-Aqal: Yeh hai keh makhlooqaat kay andar paaya jaanay waala tanawwu’, Neez aik makhlooq ki dusri makhlooq par baa A’itbaar-e-Zaat ya Sifaat paai jaanay waali bartari ya fouqiyat (makhlooqaat kay iraaday say nahin) balkeh Allah Ta’alaa kay iraaday say hai. (Jis say aqalan Allah Ta’alaa ki Sifat-e-Iraadah saabit huwi)
Ashaa’irah Allah Ta’alaa ki Sifaat-e-Rahmat ki nafi kartay hain, Kiunkeh baqaul un kay Allah Ta’alaa kay liye Sifat-e-Rahmat ka isbaat Daleel-e-Aqal kay khilaaf hai Kiunkeh agar Allah Ta’alaa mein Sifat-e-Rahmat maan lein to is ka laazmi yeh nateejah niklay ga keh Raham karnay walay kay andar is banday kay liye jis par woh raham kar rha hai narmi aur riqqat kay jazbaat paidaa hun (yeh infea’aali kaifiyat aik aisaa taghayyur hai) jo Allah Ta’alaa kay haq mein mahaal hai.
Ham nay jab Ashaa’irah ko yad dilaaya keh Sifat-e-Rahmat ka to Qur’an-o-Hadith mein bohot zikr mujood hai? To unhoon nay jawab mein Allah Ta’alaa ki Sifat-e-Rahmat ki taaweel kar di, Aur woh is tarah keh Allah Ta’alaa kay rahmat farmaanay say muraad ina’aam denaa ya ina’aam denay ka iraadah ya faislah farmaana hai (ya’ani raham ba ma’ana mune’m hai)
Ham kehtay hain: Allah Ta’alaa ka Sifat-e-Rahmat say muttasif hona Qur’an-o-Hadith kay beshamaar dalaail say saabit hai, Balkeh Sifat-e-Rahmat kay dalaail ba A’itbaar-e-Ta’adaad aur ba A’itbaar-e-Tanawwu’, Sifat-e-Iraadah say Kahein zayadah hain.
Maslan: Sifat-e-Rahmat Kahein to Basayegha-e-Ism waarid huwi hai, Jesay: “الرحمن،الرحيم” Kahein ba Surat-e-Sifat mazkoor hai, Maslan: “وَرَبُّكَ الْغَفُوْرُ ذُوْ الرَّحْمَةِ” aur Kahein Basayegha-e-Fa’il zikr huwi hai, Maslan: “ويرحم من يشآء”
Phir Allah Ta’alaa ki Sifat-e-Rahmat say muttasif honay ka isbaat, Daleel-e-Aqal say bhi mumkin hai aur woh is tarah kay bandon par hama qism ki ne’amatoon ka nuzool, Aur har lamhah un ki pareshaaniyon ka izaalah (jo sab Allah ki taraf say hai) us kay liye Sifat-e-Rahmat kay saboot ki intehaai thoos daleel hai.
Ashaa’irah nay Sifat-e-Iraadah kay isbaat kay liye jo aqali daleel di hai us ki ro say Sifat-e-Iraadah ka Mazhar-e-Khaas log ya chand afraad hain, Magar Sifat-e-Rahmat ka asar to har Khaas-o-A’aam par waaqe’ hota hai is lehaaz say Sifat-e-Rahmat ka Azroy-e-Aqal, Allah Ta’alaa kay liye saboot zayadah waazeh aur roshan hai.
Ashaa’irah nay Sifat-e-Rahmat kay radd kay liye jo yeh shubaa warid kiya hai keh Sifat-e-Rahmat ka Allah Ta’alaa lay liye isbaat is baat ko multazim hai keh us zaat kay andar raham farmaatay waqt narmi aur riqqat kay jazbay paidaa hon (jo aik aisaa taghayyur hai jo Allah Ta’alaa kay liye mahaal hai)
Ham is ka jawaab detay hain keh agar yeh hujjat durust hai, To is jesi hujjat say Sifat-e-Iraadah ka radd bhi mumkin hai aur woh is tarah keh Sifat-e-Iraadah bhi to is baat ko mustalzim hai keh mureed (ya’ani iraadah karnay waalay) mein muraad (jis kay liye iraadah kar raha hai) kay liye Jalb-e-Manfe’at ya Dafa’e-e-Zarar ka melaan paidaa ho, Yeh bhi to aik aisaa taghayyur hai jis say Allah Ta’alaa ki zaat paak aur munazzah hai
Agar Ashaa’irah is kay jawaab mein kahein keh iraadah ki yeh shakal to makhlooq kay iraaday kay saath khaas hai, Lehaaza yeh ma’ana Allah Ta’alaa ki Sifat-e-Iraadah mein paidaa nah kiya jay, Ham jawaab mein kahein gay keh Sifat-e-Rahmat ki tafsayer jo tum nay ki hai woh bhi to makhlooq kay raham karnay aur taras khaanay kay saath khaalis hai lehaaza yeh ma’ana Allah Ta’alaa ki Sifat-e-Rahmat mein har giz paidaa nah kiya jay, Kiunkeh makhlooq ka Sifat-e-Rahmat say muttasif hona Mustalzim-e-Nuqs hai, Jabkeh Allah Ta’alaa ki har sifat, Sifat-e-Kamaal hai.
Hamaari is taqreer say saabit huwaa keh Mua’attilah ka mazhab Hatman-o-Qata’an baatil aur mardood hai, Khuwaah woh tamaam Sifaat ki ta’ateel kay qaail hun ya ba’az ki, Yeh bhi saabit huwaa keh Ashaa’irah aur Maatureediyah nay Allah Ta’alaa kay Asmaa-o-Sifaat kay silsilay mein jis manhaj ko ikhtiyar kiya hai, Aur is mamhaj kay liye jis Tareeq-e-Istidillahl ko muntakhab kiya hai us say Mu’atazilah aur Jahmiyah kay shubhaat ka izaalah mimkin nahin, (Balkeh is say to un kay mazhab ko taqwiyat haasil hoti hai) aur is ki do wujooh hain:
1: Aik yeh keh aik raastah Bazaat-e-Khud bida’at hai, Asmaa-o-Sifaat kay silsilay mein Rasoolullah (صلی اللہ علیہ وسلم), Salf Saaliheen aur Aimmah-e-Ummat is raah par har giz nahin chalay, Lehaaza Mu’atazilah aur Jahmiyah ka bida’ee mazhab, Ashaa’irah kay bida’ee mazhab say kesay radd ho sakta hai, Bida’at ki zulmat to sunnat kay noor say mardood aur mundafa’a hoti hai (nah keh aik bida’at kay radd kay liye dusri bida’at ki aijaad say)
2: Dusri baat yeh hai keh Ashaa’irah aur Maatureediyah ka yeh Tareeq-e-Kar Jahmiyah aur Mu’atazilah ko mazeed chaur darwaazah faraaham karnay ka baa’as hai aur woh is tarah keh Jahmiyah aur Mu’atazilah, Ashaa’irah aur Maatureediyah kay manhaj ko apnay liye hujjat bana kar un say ye baat keh saktay hain keh tum nay jin Sifaat ki nafi ki hai us ki bunyad tumhaari apni ikhtera’a kardah aqali daleel hai, Jabkeh un Sifaat par mushtamil Daleel-e-Sama’a (Qur’an-o-Hadith kay nusoos) kay radd kay liye tum nay man maani, Taaweel say kam chalaa liya, To b’eainihi isi manhaj ko ham nay ikhtiyar kiya keh ham nay jin Sifaat ki nafi ki hai, Woh nafi Daleel-e-Aqal say ki hai aur Daleel-e-Sama’a mein taaweel say kam liya hai, To yeh manhaj tumhaaray liye jaaiz aur hamaray liye haraam aur naa jaaiz Kiun? Jis tarah tumhaari u’qool hain isi tarah hamaari bhi u’qool hain, Agar hamaari u’qool ghalat hain to tumhaari u’qool sahi kesay ho gain? Aur agar tumhaari u’qool durust hain to hamhaari u’qool ghalat kesay ho gain? Inkar-e-Sifat kay hamaray is mazhab ki asaas wahi hai jo tumhaaray mazhab ki asaas hai to phir tumhaara, hamaray mazhab ka inkar karna tahakkum aur Khuwaahish-e-Nafs ki ittebaa’a kay siwaa kuch nah huwa.
Jahmiyah aur Mu’atazilah ki yeh baat, Ashaa’irah aur Maatureediyah kay liye aik muskit aur Dandaan-e-Shikan hujjat ki haisiyat rakhti hai, Jis ka Ashaa’irah kay paas koi jawaab nahin, Haan sirf aik hi jawaab hai aur woh yeh hai keh apnay is mazhab say taubah kar kay Salaf-e-Saaliheen kay mazhab ki taraf rujo’o kar lein, Aur Qur’an-o-Hadith mein jo Allah Ta’alaa ki Asmaa-o-Sifaat mazkoor hain, Un ka Allah Ta’alaa ki zaat kay liye aisaa isbaat ho jo har qism ki Tamsayel-o-Takyeef say paak ho, Neez jo Sifaat-e-Nuqs hain un say us Zaat-e-Paak ki is tarah tanzeeh ho keh jis mein ta’ateel ya tahreef ka koi shaaibah nah ho (yeh Manhaj-e-Sadeed dar haqeeqat woh noor hai jo Allah Ta’alaa nay Salaf-e-Saaliheen ko a’ataa farmaaya)
“ وَمَنۡ لَّمۡ يَجۡعَلِ اللّٰهُ لَهٗ نُوۡرًا فَمَا لَهٗ مِنۡ نُّوۡرٍ ﴿۴۰﴾”
“Jisay Allah hi noor nah day us kay paas koi roshni nahin hoti. (Woh hameeshah zulmatoon aur taareekiyoon mein bhataktaa rehtaa hai) aur yeh mahaz Allah Ta’alaa ki toufeeq hi say mumkin hai)”
(Al Noor: 40)
Waazeh ho keh jo log Allah Ta’alaa ki Sifaat kay inkar aur Ta’ateel ki rawish apnaay huway hain woh Sifaat kay Mua’attil aur munkir to hain hi, Lekin is kay saath saath Mushabbwh aur Mumassil bhi hain (ya’ani khaaliq ki makhlooq kay saath tashbeeh kay bhi qaail hain)
Isi tarah jo log Allah Ta’alaa ki Sifaat kay baaray mein tashbeeh aur Tamsayel ka a’aqeedah rakhtay hain, Woh mushabbeh aur mumassil honay kay saath saath munkir aur mua’attil bhi hain, Chunaachah Mua’attilah ka Munkir-e-Sifaat hona to Zaahir-o-Waazeh hai, Raha un ka Tashbeeh-o-Tamsayel kay mahzoor mein giriftaar hona to woh is tarah hai keh unhon nay Allah Ta’alaa ki sifaat jo sab ki sab kamaal hain ka is liye inkar kiya keh is say tashbeeh laazim aati hai, To is sifat kay inkar say kya Allah Ta’alaa ki is say bhi naaqis balkeh ma’adoom shay say tashbeeh laazim nah aaye gi? (Maslan Allah Ta’alaa kay Samee’-o-Basayer honay ka is liye inkar kiya keh agar Allah Ta’alaa ko sunnay aur dekhnay waala maan lein, To sunnay aur dekhnay ki sifat to makhlooq kay andar bhi paai jaati hai, Lehaaza tashbeeh laazim aaye gi, Lehaaza us kay Samee’-o-Basayer honay ka inkar zarori hai, Ham kehtay hain keh is tarah to phir andhon aur behron say mushaabahat ban jaaye gi, Balkeh jamaadaat say keh jo nah dekhtay hain nah suntey hain) goya Mua’attilah awwalan: Allah Ta’alaa ki Sifaat kay munkir hain aur Thaniyan: Naaqisaat balkeh ma’adoomat say tashbeeh kay bhi qaail ho gay, Is tarah Firqah-e-Mushabbeha, Allah Ta’alaa ki Sifaat kay makhlooq ki Sifaat kay saath tashbeeh kay qaail to hain hi, Lekin is kay saath saath Mua’attileen-o-Munkareen-e-Sifaat ki saff mein bhi khaday hain, Is ki teen wujoohaat hain:
1: Aik yeh keh us nay Allah Ta’alaa ki jis sifat ko saabit kiya us kay baaray mein tashbeeh bil makhlooq ka a’aqeedah rakh kay us ka inkar bhi kar diya, Kiunkeh woh nass jo Allah Ta’alaa ki is sifat ko saabit kar rahi hai us mein tashbeeh bil makhlooq ki koi dalaalat nahin, Balkeh woh to Allah Ta’alaa kay liye aik aisi sifat saabit kar rahi hai jo Allah Ta’alaa kay laaiq hai (aur yeh mumassil tashbeeh ka a’aqeedah rakh kay goya is nass ka munkir ho gaya, Jis say saabit huwa keh har mumassil, Munkir aur Mu’attil bhi hai)
2: Dusri wajah yeh hai keh aik tashbeeh ka qaail har us nass ka munkir hai jo Allah Ta’alaa ki, Makhlooq say tashbeeh ki nafi par mushtamil hai.
3: Teesri wajah yeh hai keh us nay Allah Ta’alaa ko makhlooq say tashbeeh day kar, Allah Ta’alaa kay Kamaal-e-Waajib ka inkar kar diya Kiunkeh makhlooq to naaqis hai (saabit huwa keh tashbeeh ka a’aqeedah, Ta’ateel par bhi muntaaj hota hai)
REFERENCE:
BOOK: “Qawaid ul Muthla” / Tawheed-e-Asma-o-Sifaat
Taleef: Fazilatus Shaikh Uthaymeen Rahimahullah.
Mutarjim/ Taqdeem : Allamah Abdullah Nasir Rahmani Hafizahullah.