Evidence God Exists: Ek Aqli aur Ruhaani Safar

Aaj ke daur mein, jahan har cheez ko science aur technology ki kasauti par parkha jaata hai, yeh sawal aksar naujawan zehno mein uthta hai: Khuda ke hone ka kya saboot hai? Yeh koi naya sawal nahi hai, lekin iska jawab aaj bhi utna hi ahem hai. Kuch log kehte hain ke sab mazhab ek jaisi kahaniyan hain, jabki doosre “practical” ya “empirical” saboot maangte hain—aisa saboot jise woh apni aankhon se dekh sakein ya lab mein test kar sakein.

Lekin kya Khuda ka wajood sabit karna kisi chemical reaction ko sabit karne jaisa hai? Ya iski daleelein isse kahin zyada gehri aur wajoodi (existential) hain? Yeh article unhi sawalon ka jawab dene ki ek koshish hai. Hum na sirf aqli daleelon (logical arguments) par ghaur karenge, balki yeh bhi samjhenge ke Islam is maamle mein kya munfarid (unique) perspective pesh karta hai. Agar aapke zehan mein bhi yeh khalish hai, toh aaiye is aqli aur ruhaani safar par saath chalte hain aur dekhte hain ke evidence God exists ya nahi.

Key Takeaways

• Evidence Sirf Woh Nahi Jo Nazar Aaye: Sahi saboot (evidence) har cheez ke liye alag hota hai. Jaise ek qatl ka case gawahon par chalta hai, usi tarah Khuda ka wajood aqli (rational) aur falsafiyana (philosophical) daleelon se sabit hota hai.
• Kainat ka Wajood Ek Azeem Daleel Hai: Har cheez ka koi na koi sabab (cause) hota hai. Kainat ka bhi ek “First Cause” hona zaroori hai jo khud kisi ka sabab na ho. Yeh aqli daleel seedha ek Azli (Eternal) Creator ki taraf ishara karti hai.
• Akhlaaq (Morality) ka Mayaar: Insaaniyat ka is baat par ittefaq ke adl (justice) achha hai aur zulm bura hai, is baat ki daleel hai ke achhai aur burai ka ek aafaqi (universal) mayaar hai, jo ek Azeem Akhlaaqi Zaat (Supreme Moral Being) se hi aa sakta hai.
• Islam ki Buniyaad – Tawheed: Jabke baaki mazahib mein Khuda ka tasawwur waqt ke saath badal gaya, Islam ka “Tawheed” ka tasawwur (Allah ka ek hona) sabse saaf, aqli aur munfarid hai, jo isay baaki sab se alag karta hai.
• Zindagi ki Mushkilein Bemaani Nahi: Zindagi mein aane wali mushkilaat aur “Problem of Evil” Khuda ke na hone ki daleel nahi, balki Islam ke mutabiq yeh zindagi ke imtehan ka hissa hain, jinke peeche Allah ki hikmat (wisdom) posheeda hai.

Evidence Kya Hai? Sirf Aankhon Dekhi Cheez?

Aksar sabse pehla aitraaz yeh hota hai, “Agar Khuda hai, toh dikhta kyun nahi?” Yeh sawal is ghalat fehmi par mabni hai ke har cheez ka saboot empirical, yaani hamare 5 senses (hawaas-e-khamsa) se hi mil sakta hai. Yeh baat aqli taur par durust nahi hai.

Isay ek misaal se samajhte hain. Agar ek adalat (court) mein 10 saal purane qatl ka case pesh ho, to judge qatil ko qatl karte hue “dekhne” ki maang nahi karega. Woh kya dekhega?

• Gawahon ki Shahadat (Testimony): Jin logon ne waqeya dekha, unki gawahi.
• Halaat se Jude Saboot (Circumstantial Evidence): Jaise qatl ka hathyar, DNA reports, etc.

In mein se koi bhi cheez “live action” nahi hai, lekin yeh sab mil kar ek mazboot case banate hain. Is se pata chalta hai ke har daawe (claim) ko saabit karne ka tareeqa alag hota hai. Aap history ko science lab mein test nahi kar sakte, aur science ko falsafe se nahi jhutla sakte. Ilm haasil karne ke alag-alag zariye hain, jinhe epistemology (Ilm ka falsafa) kehte hain.

Mash’hoor Islamic scholar, Imam Al-Ghazali (1058-1111 AD), ne is par gehri tehqeeq ki. Woh khud ek waqt mein shadeed shakk (skepticism) ka shikar hue. Unhone natija nikala ke hamare senses (hawaas) humein dhoka de sakte hain (jaise door se paani ka nazar aana jo asal mein ret ho) aur hamari aqal (reason) bhi mehdood hai. Unke nazdeek, sabse pukhta ilm woh hai jo sirf aqli daleelon se nahi, balki ruhaani tajrube (spiritual experience) aur Allah ki taraf se diye gaye noor (divine light) se haasil ho.

Iska matlab yeh nahi ke aqal bekaar hai. Balki aqal ek seedhi ki tarah hai jo humein ek had tak le jaati hai, lekin uske aage ki manzil ke liye ruhaani basirat (spiritual insight) ki zaroorat hoti hai. Khuda ka wajood ek aisi hi haqeeqat hai jiske evidence aqli bhi hain aur ruhaani bhi.

Sab Mazhab Ek Jaise Hain” – Kya Yeh Sach Hai?

Ek aam aitraaz yeh bhi hai ke sabhi mazahib buniyaadi taur par ek jaisi baatein karte hain—achhe kaam karo, jhoot na bolo, maa-baap ka ehtaram karo. Is buniyaad par yeh keh diya jaata hai ke sab insaan ke banaye hue hain. Yeh baat aadhi sach hai aur aadhi ghalat fehmi par mabni hai.

Yeh sach hai ke akhlaaqi taleemat (moral teachings) mein bohot si cheezein common hain. Iski wajah Islam yeh batata hai ke Allah ne har qaum mein apne paighambar (prophets) bheje, jinhone ek hi buniyadi paigham diya. Is liye achhai aur burai ke buniyadi tasawwurat har jagah milte hain.

Lekin jab hum “fundamentals” yaani buniyaadi aqeedon (core beliefs) ki baat karte hain, toh zameen aasman ka farq nazar aata hai.

Islam ka Johar: Tawheed

Islam ko jo cheez duniya ke har doosre mazhab se alag karti hai, woh hai Tawheed ka saaf aur ghair-mubham (unambiguous) tasawwur. Tawheed ka matlab sirf yeh nahi ke “Khuda ek hai,” balki iska matlab hai:

• Wajood mein Ek (Oneness in Being): Sirf wahi ek Khuda hai, uske siwa koi aur ilaah nahi.
• Sifaat mein Ek (Oneness in Attributes): Uski sifaat (jaise qudrat, ilm) be-misaal hain aur kisi makhlooq jaisi nahi.
• Ibadat mein Ek (Oneness in Worship): Sirf aur sirf wahi ibadat ke layaq hai.

Yeh tasawwur bilkul saaf aur aqli hai.

Tawheed vs. Trinity aur Polytheism

• Christianity: Isaiyat mein “Trinity” (Taslees) ka aqeeda hai—yaani God is One in Being, but Three in Persons (Father, Son, Holy Spirit). Yeh ek aqli uljhan paida karta hai ke 1, 3 ke barabar kaise ho sakta hai, aur 3, 1 ke. Tawheed mein aisi koi uljhan nahi.
• Hinduism: Hindu mazhab mein ek taraf “Brahman” ka tasawwur hai jo ek aafaqi rooh hai, lekin saath hi laakhon devi-devtaon ki pooja bhi ki jaati hai jo us Brahman ke alag-alag roop (avatars) maane jaate hain. Ismein Khuda ka insaani ya makhlooq ki shakal ikhtiyar karne ka tasawwur hai.

Iske bar-aks, Islam ka Khuda (Allah) bilkul alag hai. Woh na kisi ki shakal ikhtiyar karta hai, na uski koi aulaad hai, aur na hi woh makhlooq ki tarah hai. “Quran” mein Surah Al-Ikhlas iski sabse behtareen tareef hai:

“Kaho, Woh Allah Ek hai. Allah be-niyaaz hai. Na uski koi aulaad hai, na woh kisi ki aulaad hai. Aur uske jaisa koi nahi.” (Quran 112:1-4)

Yeh saaf farq is baat ki daleel hai ke sab mazhab buniyaad mein ek jaise nahi hain. Agar baaki mazahib insaani soch ki milawat se badal gaye, toh Islam ka Tawheed par itna zor dena iske Ilahi (divine) hone ka ek saboot hai.

Universe ka Wajood: Ittefaq ya Mansooba?

Ab aate hain sabse mazboot aqli daleel par, jise falsafe mein Kalam Cosmological Argument kehte hain. Yeh ek bohot purani daleel hai jise Muslim Ulema jaise Imam Al-Ghazali ne istemaal kiya. Iske 3 simple steps hain:

1. Kya Koi Cheez ‘Kuch Nahi’ se Aa Sakti Hai?

Har woh cheez jiska ek aaghaaz (beginning) hai, uska koi na koi sabab (cause) hota hai. Yeh ek aam mushahide ki baat hai. Aapke haath mein jo phone ya computer hai, woh khud-ba-khud wajood mein nahi aa gaya. Usay kisi factory ne banaya. Yeh deewar khud nahi ban gayi, isay kisi ne banaya. Science bhi is baat ko maanta hai—ex nihilo nihil fit (nothing comes from nothing).

2. Anant Silsila (Infinite Regress) ki Ghalti

Ab agar hum is “sabab aur natije” (cause and effect) ke silsile mein peeche jaate rahein:

• Aap apne wajood ka sabab hain.
• Aapke wajood ka sabab aapke walidain hain.
• Unke wajood ka sabab unke walidain hain.

Yeh silsila kab tak peeche jayega? Kya yeh hamesha se, anant (infinite) kaal se chalta aa raha hai? Aqli taur par, yeh namumkin hai. Isay Infinite Regress Fallacy kehte hain.

Sochiye, agar ek train ke anant dibbe (infinite coaches) hon, lekin koi engine na ho, to kya train chal sakti hai? Hargiz nahi. Us silsile ko shuru karne ke liye ek “first mover” ya “engine” zaroori hai. Isi tarah, waqt mein peeche jaate hue, cause and effect ka yeh silsila kahin na kahin rukna zaroori hai. Ek aisi jagah jahan ek Pehla Sabab (First Cause) ho, jiska khud koi sabab na ho.

3. Natija: Ek Azli Creator (An Uncaused Creator)

Jab hum in do baaton ko jodte hain:

1. Kainat (universe) ka ek aaghaaz hai (jaisa ke Big Bang theory bhi batati hai).
2. Is liye, kainat ka koi sabab hona chahiye.
3. Yeh sabab anant silsile ka hissa nahi ho sakta.

Toh hum is nateeje par pahunchte hain ke kainat ka sabab ek aisi Zaat honi chahiye jo khud kisi ka sabab na ho, jo waqt aur jagah se pehle se ho, yaani Azli (Eternal) aur Ghair-Makhlooq (Uncreated) ho. Aur yahi sifaat hain jo Islam Khuda ke liye bayan karta hai.

Achhai aur Burai ka Mayaar: Insaan ya Khuda?

Kuch log, khaas kar jo mazhab ko nahi maante, kehte hain ke akhlaaq (morality) insaan ne khud banaya hai. Lekin agar yeh sach hai, to phir kuch cheezein poori duniya mein achhi aur kuch buri kyun maani jaati hain?

Misaal ke taur par, Adl (Justice). Kya duniya mein koi aqlmand insaan yeh keh sakta hai ke “insaf karna ek bura kaam hai”? Nahi. Har shakhs, chahe woh kisi bhi culture ya mulk ka ho, dil mein jaanta hai ke insaf achha hai aur zulm bura hai.

Agar akhlaaqiyat sirf insaani ijaad hoti (man-made), toh yeh alag-alag culture mein bilkul alag honi chahiye thi. Lekin aisa nahi hai. Yeh aafaqi (universal) akhlaaqi qawaneen is baat ka evidence hain ke inka source insaan se upar, ek aisi Zaat hai jisne hamari fitrat mein achhai aur burai ki pehchan daal di hai. Wohi Khuda hai, jo Al-Hakam (The Judge) aur Al-Adl (The Just) hai.

Mushkilaat Kyun Aati Hain? The ‘Problem of Evil’ ka Islami Jawab

Yeh shayad sabse jazbaati aur mushkil sawal hai: “Agar Khuda hai aur woh achha hai, to duniya mein itna dukh, dard aur zulm kyun hai? Masoom bachon ke saath bura kyun hota hai?” Isay falsafe mein The Problem of Evil kehte hain.

Is aitraaz ka jawab Islam bohot khoobsurat andaaz mein deta hai:

1. Duniya Imtehan ki Jagah Hai: Quran baar baar batata hai ke yeh duniya aish-o-aaram ki jagah nahi, balki ek imtehan-gaah (testing ground) hai. “Kya logon ne yeh samajh rakha hai ke woh sirf ‘hum imaan laaye’ kehne se chhod diye jaayenge aur unhein aazmaya nahi jayega?” (Quran 29:2). Mushkilein is imtehan ka laazmi hissa hain.
2. Allah ki Hikmat (Divine Wisdom): Hum apne mehdood ilm se har cheez ke peeche ki wajah nahi samajh sakte. Ho sakta hai jis cheez ko hum “bura” samajh rahe hon, uske anjaam mein koi bohot badi bhalai chhipi ho.
3. Insaani Azaadi (Free Will): Allah ne insaan ko achha ya bura chunne ki azaadi di hai. Bohat sa zulm aur dukh insaan ke apne galat faislon ka natija hai. Agar Allah har galat kaam ko hone se pehle hi rok de, to is azaadi aur imtehan ka maqsad hi khatam ho jayega.
4. Aakhirat ka Adl (Ultimate Justice): Islam ka tasawwur sirf is duniya tak mehdood nahi. Aakhirat (hereafter) ka yaqeen is masle ka sabse ahem hal hai. Is duniya mein jin masoomon ke saath zulm hua, Allah aakhirat mein unhein poora poora badla dega, aur zaalimon ko unke kiye ki saza milegi. Is liye, adl (justice) mein deri ho sakti hai, lekin andher nahi.

Kisi shakhsi takleef (personal trauma) ki wajah se Khuda ke wajood ka inkaar karna, ek doctor ko is liye bura kehne jaisa hai kyunki usne ek dardnaak injection lagaya. Ho sakta hai woh injection zindagi bachane ke liye zaroori ho.

Conclusion

Khuda ke wajood par yaqeen karna koi andha imaan (blind faith) nahi hai. Iske peeche mazboot aqli daleelein, fitrat ki gawahi, aur ruhaani basirat hai. Humne dekha ke:

• Kainat ka wajood ek Ghair-Makhlooq Creator ki maang karta hai.
• Islam ka Tawheed ka tasawwur sabse zyada aqli aur munfarid hai.
• Aafaqi akhlaaqiyat ek Azeem Akhlaaqi Zaat ki taraf ishara karti hai.
• Zindagi ki aazmaaishein is Ilahi Mansoobe ka hissa hain.

Yeh safar shakk se shuru ho sakta hai, lekin agar insaan khule dil aur dimaagh se tehqeeq kare, toh woh nateeje par zaroor pahunchta hai. Har taraf evidence god exists ke nishaan bikhre pade hain—sooraj ke nikalne se lekar dil ke dhadakne tak, insaaf ki talab se lekar sach ki justaju tak. Zaroorat sirf ghaur-o-fikr karne ki hai.

“Beshak, aasmanon aur zameen ki takhleeq mein, aur raat aur din ke aane jaane mein, aql walon ke liye nishaniyan hain.” (Quran 3:190)

FAQs

Q: Agar itni daleelein hain, to Allah khud saamne aa kar sabko yaqeen kyun nahi dila deta? A: Agar Allah saamne aa jaye, to phir imaan “imaan bil-ghaib” (bina dekhe imaan laana) nahi rahega, balki majboori ban jayega. Is duniya ki aazmaish ka maqsad hi yeh hai ke kaun bina dekhe, aqli daleelon aur apne ander ki awaaz par yaqeen laata hai.

Q: Main Khuda ke wajood ko to maanta hoon, lekin Islam hi kyun sachcha mazhab hai? A: Iska buniyadi jawab Islam ke Tawheed ke tasawwur mein hai, jo sabse saaf, aqli aur milawat se paak hai. Iske alawa, Quran ka 1400 saal tak mehfooz rehna aur usme diye gaye ilmi aur scientific ishare bhi iske Ilahi kalaam hone ki daleel hain.

Q: Agar main phir bhi mutmain nahi hoon to kya karun? A: Ilm ka safar jaari rakhein. Sawaal karna buri baat nahi, lekin iske liye ikhlaas (sincerity) shart hai. Mustanad (authentic) Islamic scholars se parhein aur sunein. Aur sabse ahem, seedhe Allah se dua karein ke woh aapko seedha raasta dikhaye, kyunki hidayat dena sirf Usi ke ikhtiyar mein hai.