Allah ki Perfection – Kya Allah Ko Perfect Creator Kehna Logical Hai?

Allah Ki Kamaliyat: Insaniyat Ke Shuqook Ka Wazeh Jawab

Hamari duniya mein har insaan, har cheez, aur har koshish mein kahin na kahin koi kami ya na-mukammaliyat nazar aati hai. Jab hum kisi khaas funn ya hunar mein maharat ki baat karte hain, to hamara zehn foran uske comparative (dusre se behtar) hone ki taraf jata hai. Lekin jab baat Khaliq-e-Kainat, Allah Subhanahu wa Ta’ala ki aati hai, to aksar zehnon mein yeh sawal uthta hai: “Agar insaan perfect nahi, to Allah ko perfect kyun kaha jata hai?” Kuch log yeh bhi soch sakte hain ke agar Allah ne insaan ko banaya, aur usmein ‘kamiyan’ bhi rakhi hain, to kya Allah khud ‘perfect’ nahi? Ya phir farishton ko insaan se ‘behtar’ kyun banaya?

Is article mein hum inhi buniyadi sawalat ka Islami aqeede aur aqali dalail ki roshni mein jawab denge. Hum yeh wazeh karenge ke Allah ki perfection ka asal matlab kya hai, insani na-mukammaliyat ki hikmat kya hai, aur kis buniyad par Islam Allah ko har tarah ki kamiyon aur aib se pak aur be-misaal qarar deta hai.

Key Takeaways

• Allah ki Perfection Mukammal aur Be-Misaal Hai: Allah ki zaat aur sifaten kisi par munhasir (dependent) nahi, na hi unmein kisi qism ki kami ya ghalti ka imkaan hai. Woh har aib se pak hain.
• Insani Na-Mukammaliyat Ek Hikmat Hai: Insan ko mukammal nahi banaya gaya taake woh Allah ka muhtaj rahe, apni koshishon se seekhe aur taraqqi kare, aur aakhirat ki tayyari kare.
• Farishton Aur Insanon Mein Farq Hikmat-e-Ilahi Ka Hissa Hai: Farishton ko ikhtiyar nahi diya gaya, jabki insanon ko azadi-e-amal (free will) di gayi hai, jiske sabab unka maqam buland ho sakta hai.
• Allah Ka “Adl” (Justice) Alag Mauzoo Hai: Allah ki zaat mein “partiality” nahi hoti; uski takhleeq mein jo bhi dikhta hai, woh uski behtareen hikmat aur adl par mabni hai.
• Duniya Utopian Nahi Ho Sakti: Baghair Allah ke insaan kabhi bhi ek aisi ideal (utopian) society nahi bana sakte jahan koi dukh ya be-insaafi na ho.
• Aakhirat Ka Tasawwur Wahy Par Mabni Hai: Jannat aur Jahannam ka ilm ghaib se mutaliq hai, jo sirf Allah ki taraf se nazil shuda kitabon aur Ambiya (A.S.) ke zariye milta hai.

Allah Ki Perfection Ki Haqeeqat: Kya Matlab Hai ‘Kaamil’ Hone Ka?

Jab hum kisi cheez ko ‘perfect’ kehte hain, to hamara dimagh aksar uske behtareen hone ya usmein koi kami na hone ka tasawwur karta hai. Lekin insani samajh mein ‘perfection’ aksar doosri cheezon se muqabla karke ya unhein behtar banate hue hasil ki jati hai. Ek painter apni tasveer ko behtar karta rehta hai, ek engineer apni machine ko refine karta hai. Is tarah ki perfection ka ta’alluq seekhne, behtar banane aur tarteeb dene se hota hai.

Lekin Allah ki perfection is se bilkul mukhtalif hai. Quran aur Sunnat ke mutabiq, Allah ki zaat aur uski sifaten (attributes) hamesha se kaamil aur mukammal hain. Unhein kisi se seekhne, kisi ki copy karne, ya kisi cheez ko behtar banane ki zarurat nahi pesh aati. Allah ne jo kuch bhi banaya, woh uske irade aur chahat ke mutabiq hai. Agar Allah ne kisi cheez ko ek khaas shakal mein banana chaha, to woh usi shakal mein bani. Yehi Allah ki kamaliyat hai.

Jaise ke Imam Bukhari aur Muslim ne riwayat ki hai, Allah Ta’ala ka farman hai: “Main waisa hi hoon jaisa mera banda mujhse guman rakhta hai.” (Sahih al-Bukhari 7405, Sahih Muslim 2675). Is se zahir hota hai ke Allah har aib, har kami, aur har nuqs se pak hai. Uska har kaam, har takhleeq, aur har hukum kamaliyat ki buland tareen misal hai.

Quran-e-Kareem mein Allah Ta’ala irshad farmate hain: “Wahi Awwal hai, wahi Aakhir hai, wahi Zahir hai, wahi Batin hai, aur woh har cheez ka ilm rakhta hai.” (Surah Al-Hadid, 57:3). Ye ayat Allah ki azaliyat, abadiyat, aur har shai par uske ilhaq (encompassing) hone ki dalil hai, jo uski mutlaq perfection ko zahir karti hai.

Insani Na-Mukammaliyat Aur Uska Maqsad

Aitraz kiya jata hai ke agar Allah perfect hai, to usne insaan ko na-mukammal kyun banaya? Kisi ko ek haath ke saath, kisi ko andha, ya kisi ko mukhtalif kamzoriyon ke saath. Kya ye Allah ki perfection ke khilaf nahi?

Yeh sawal asal mein ek False Equivalence (Ghalat Muqabla) ki misal hai. Yaani, do aisi cheezon ka muqabla karna jo asal mein barabar nahi hain. Hum Allah ki takhleeq ko insani meyar (standard) se dekh rahe hain. Insaan ki banai hui cheezon mein ‘kami’ is liye hoti hai kyunki insaan khud na-mukammal hai, uske ilm aur qudrat mein hadd hai. Jab insaan koi cheez banata hai aur usmein kami paata hai, to woh use behtar karne ki koshish karta hai.

Lekin Allah ke liye aisa nahi hai. Agar Allah ne kisi insaan ko ek haath ke saath paida karna chaha, aur woh waise hi paida hua, to ye Allah ke irade ki kamaliyat hai. Yani, jaisa chaha waisa bana diya. Ismein koi kami nahi, balki uske irade ki poori takmeel hai. Quran-e-Kareem mein Allah irshad farmate hain: “Aur har cheez ko humne ek khaas andaze se paida kiya.” (Surah Al-Qamar, 54:49) “Jisne har cheez ko behtareen tareeqe se banaya.” (Surah As-Sajdah, 32:7)

Insani na-mukammaliyat mein gehre hikmat aur maqasid poshida hain:

1. Imtihan (Test): Duniya imtihan ki jagah hai. Allah ne insaan ko mukhtalif halaton aur kamzoriyon ke saath is liye paida kiya taake woh sabr, shukr, aur tawakkul ke zariye apni aakhirat banaye. Farq sirf zahiri halat mein hai, Allah sabko unki नियत (intention) aur amal ke mutabiq jazaa deta hai.
2. Allah Par Inhisar (Dependence on Allah): Jab insaan apni kamzori mehsoos karta hai, to woh Allah ki qudrat aur uski madad ka mohtaj hota hai. Ye mohtaji hi insaan ko Allah ke qareeb karti hai.
3. Taraqqi Aur Ihsan (Progress and Excellence): Insaan ko apni fitrat mein na-mukammal banaya gaya hai, lekin use Ihsan ki targheeb di gayi hai. Ihsan ka matlab hai har kaam ko behtareen tareeqe se anjaam dena, Allah ki raza ke liye. Ye Allah ki zaat tak pahunchne ki koshish nahi, balki apni hadd mein Allah ko raazi karne ki koshish hai. Sahih Muslim ki ek Hadith mein Rasoolullah (SAW) ne farmaya: “Ihsan ye hai ke tum Allah ki ibadat is tarah karo jaise tum usko dekh rahe ho, aur agar tum usko nahi dekh sakte to (kam se kam yeh soch kar ibadat karo ke) woh tumhe dekh raha hai.” (Sahih Muslim 8)
4. Aakhirat Ki Tayyari: Duniya ki na-mukammaliyat insaan ko aakhirat ki taraf raghib karti hai, jahan asal aur abadi kamaliyat hogi.

Farishte Aur Insan: Faraq Ka Maqsad

Aik aur sawal yeh uthta hai ke “agar Allah perfect hai, to usne farishton ko insaan se ‘zyada perfect’ kyun banaya? Jab ke insaan ko woh qabiliyat de sakte the.”

Ye bhi ek ghalat mutabiqat (false analogy) hai. Farishte aur insaan ki takhleeq ka maqsad aur fitrat (nature) mukhtalif hai.

• Farishton Ki Fitrat: Farishte noor (light) se paida kiye gaye hain. Unke paas apni koi marzi ya ikhtiyar (free will) nahi hai. Woh sirf Allah ke ehkamaat ki pairwi karte hain aur uski nafarmani nahi kar sakte. Quran mein hai: “Woh Allah ki nafarmani nahi karte jo unhe hukm diya jata hai, aur woh wahi karte hain jo unhe hukm diya jata hai.” (Surah At-Tahrim, 66:6). Unka maqam aur kaam Allah ki ibadat aur uske ahkamaat ko poora karna hai.
• Insanon Ki Fitrat: Insaan mitti se paida kiya gaya hai. Allah ne insaan ko azadi-e-amal (free will) aur aqal di hai. Insaan gunah bhi kar sakta hai aur neki bhi. Isi ikhtiyar ki wajah se insaan ka maqam farishton se bhi buland ho sakta hai, agar woh imaan aur taqwa ke raste par chale. Insan ko Allah ne khalifat-ul-ardh (zameen par apna naib) banaya hai. Yeh qabiliyat, jismein ghalati ka imkaan bhi shaamil hai, asal mein insaan ki azmat ki alamat hai. Iska matlab ye nahi ki Allah ne farishton ko “behtar” ya “perfect” banaya aur insaan ko “kam.” Dono ki takhleeq ka maqsad aur unke roles alag-alag hain.

Allah ki qudrat hai ke woh mukhtalif maqasid ke liye mukhtalif makhlooqat banae. Har makhlooq apne maqsad ke liye perfectly designed hai.

Allah Ka Adl (Justice) Aur “Partiality” Ka Sawal

Jab koi yeh kehta hai ke Allah kisi ko ek haath ke saath paida karke ya kisi ko andha bana kar “partiality” kar raha hai, to woh asal mein Allah ki perfection ke bajaye uske Adl (Justice) par sawal utha raha hota hai. Scholar ne bhi yehi wazeh kiya ke “perfection” aur “justice” do alag mauzoo hain.

Islami aqeede ke mutabiq, Allah Ta’ala Adil-o-Hakim (Just and Wise) hain. Allah kisi par zulm nahi karta. “Beshak Allah logon par hargiz zulm nahi karta, lekin log khud hi apni jaano par zulm karte hain.” (Surah Yunus, 10:44)

Insaan ko mukhtalif halaton mein paida karna, aur mukhtalif azmaishon se guzarna, Allah ki behtareen hikmat aur uske adl par mabni hai. Jo log azmaishon mein sabr karte hain, unka ajar Allah ke paas bahot bada hai. Aur jo log Allah ki di hui ne’maton par shukr karte hain, unko mazeed ata kiya jata hai.

Hadith mein aata hai: “Musalman ko jo bhi takleef, bimari, gham, pareshani, aur ranj pahunchta hai, hatta ke use jo kaanta bhi chubhta hai, Allah uske zariye uske gunahon ko mita deta hai.” (Sahih al-Bukhari 5641).

Allah ka adl insani adl jaisa nahi hai. Hamara adl hadood ka hamil hai, Allah ka adl mutlaq aur kamil hai. Wo har ruuh ki zarurat aur uski qabiliyat ko janta hai.

Utopian Society Aur Allah Ka Wajood

Kuch log yeh khayal karte hain ke ek aisi duniya banai ja sakti hai jahan sab kuch barabar ho, koi gham na ho, sirf khushi hi khushi ho, aur koi takleef na ho – yaani ek Utopia. Lekin jab unse pucha jaye ke kya insaan Allah ke baghair aisi society bana sakta hai, to woh khud bhi tasleem karte hain ke yeh mumkin nahi hai.

Is baat se wazeh hota hai ke insaan khud apni hadd ko janta hai. Jab insaan khud apni qabliyat se ek mukammal (utopian) society nahi bana sakta, to phir woh usi meyar (standard) par Allah ki takhleeq ko kyun parkhta hai? Allah ne duniya ko imtihan aur azmaish ke liye banaya hai, na ke ek mukammal jannat ke tor par. Jannat mukammal hai, aur woh Allah ki hi takhleeq hogi.

Aakhirat Ka Tasawwur: Wahy Ki Roshni Mein

Aakhirat (Jannat aur Jahannam) ke bare mein aksar log sawal karte hain: “Humein kaise pata ke Jannat aur Jahannam maujood hain, jabke koi mar kar wapas nahi aaya aur bataya nahi?”

Yeh sawal ghaib (unseen) par imaan ka sawal hai. Islam mein Jannat aur Jahannam ka tasawwur Wahy (Revelation) par mabni hai, yaani Allah ki taraf se nazil ki gayi kitabon (jaise Quran) aur Ambiya (A.S.) ki ta’leemat par. Humne apni aankhon se Allah ko nahi dekha, lekin uske wajood par imaan rakhte hain uski nishaniyon aur wahy ki buniyad par. Isi tarah, aakhirat ka ilm bhi ghaib se mutaliq hai.

Quran-e-Kareem mein Jannat aur Jahannam ka tafseeli zikr hai. Misaal ke taur par: “Beshak jo log imaan laye aur nek amal kiye, unke liye Jannat-ul-Firdaus ki mehmaan nawazi hogi.” (Surah Al-Kahf, 18:107) “Aur us din dozakh ko bhi saamne le laya jayega, us din insaan ko sab yaad aa jayega, lekin ab uske yaad karne ka kya faida?” (Surah Al-Fajr, 89:23)

Allah ki perfection: Agar insaan har cheez ko apni hadood mein dekhna chahe, to uske liye ghaib par imaan lana mushkil ho jayega. Allah ne insaan ko ilm ki hadd di hai, aur us hadd ke bahar ki cheezein wahy ke zariye batlayi hain. Isliye, Allah ki Kitab aur Rasool (SAW) ki ta’leemat par yaqeen hi aakhirat ki haqeeqat ko samjhne ka wahid rasta hai. Yeh koi be-buniyad dawa nahi, balki un dalail par mabni hai jo Allah ne apni qudrat aur Rasool ki sachchai ke zariye zahir kiye hain.

Natija

Is mukammal guftugu se yeh wazeh hota hai ke Allah ki perfection ek mutlaq (absolute) aur be-misaal haqeeqat hai, jo insani soch aur meyar se kahin zyada buland hai. Allah ka har kaam, har takhleeq, aur har irada kamaliyat ki misal hai. Insani na-mukammaliyat, farishton ka maqam, aur duniya ki azmaishain sab uski gehre hikmat aur adl ka hissa hain.

Allah Ta’ala ne insaan ko azadi-e-amal aur aqal ata ki hai, taake woh apni hadood mein reh kar Allah ki wahdaniyat aur qudrat ko pehchane, aur uski raza hasil karne ki koshish kare. Aakhirat ka tasawwur bhi Allah ki taraf se wahy ke zariye diya gaya ilm hai, jo is duniya mein hamare maqsad ko wazeh karta hai.

Akhir mein, Islam ka taqaza hai ke hum Allah ki zaat aur sifat par mutlaq yaqeen rakhein, aur apni chhoti aqal se uski kamaliyat ko hadood mein qaid karne ki koshish na karein. Allah hi sab se bada hai, aur uski qudrat aur hikmat be-inteha hai.

FAQs

Q: Agar Allah har cheez ko perfect banata hai, to dukh aur takleefen kyun hain? A: Dukh aur takleefen insaan ke liye azmaish hain. Allah ki hikmat aur adl ka taqaza hai ke insaan ko imtihan se guzara jaye taake uske sabr, shukr, aur taqwa ki azmaish ho. Ye takleefein gunahon ka kaffara bhi ban sakti hain aur aakhirat mein ajar ka zariya bhi. Allah kisi par uski taqat se zyada bojh nahi dalta.

Q: Kya scientific taraqqi (progress) Allah ki qudrat ko kam karti hai? A: Nahi, scientific taraqqi Allah ki qudrat ko kam nahi karti, balki uski azmat aur uske banaye hue nizam ki gehrai ko zahir karti hai. Jo ilm insaan hasil karta hai, woh Allah ka hi diya hua hai. Science Allah ki banayi hui kainat ko samajhne ka ek zariya hai, na ki uske muqabale ka.

Q: Islam mein Jannat aur Jahannam ka kya saboot hai? A: Jannat aur Jahannam ka saboot Qur’an aur Sahih Hadith mein tafseel se maujood hai. Yeh Allah ki taraf se wahy ke zariye diya gaya ilm hai. Is par imaan lana ghaib par imaan ka hissa hai. Quran mein in dono ka wazeh aur mutaddid (numerous) bar zikr kiya gaya hai, jise insani aqal mukammal tor par nahi samajh sakti magar uski haqeeqat tasleem karti hai.