Allah Ne Insaan Ko Kyun Banaya? Maqsad e Takhleeq e Insaan Ka Ilmi Aur Aqli Jaiza: Insaan ki fitrat aur soch mein yeh ek aisa bunyadi sawal hai jo har zamane aur har jagah uthaya gaya hai: “Main kaun hoon? Is duniya mein main kyun hoon?” Yeh sawal sirf zehni ya falsafiyana nahi, balki rohani bhi hai. Duniya ke bade se bade mazhab aur mantiqi afkaar ne iska jawab dene ki koshish ki hai. Islam is sawal ka wazeh aur dil ko mutmaeen karne wala jawab deta hai, jise Quran aur Hadees ke alawa, aqli dalail se bhi samjha ja sakta hai.
Aaj, jab naujawan kayi tarah ke shukook aur shubhaat ka shikar hain, to unhein inhi jawabat ko jadeed ilm aur aqli dalail ki roshni mein aur gehraai se samjhane ki zaroorat hai. Yeh mazmoon khaas taur par un naujawanon ke liye likha gaya hai jo apne shukook ka ilmi jawab chahte hain, aur un baligh qareen ke liye hai jo deen ki bunyadi baaton ko gehrai se samajhna chahte hain.
Is mazmoon mein, hum sirf naql (rivayati deeni bayan) par hi inhesar nahi karenge, balke aqal (logic) ko bhi istimaal karenge. Hum wohi tareeqa apnayenge jo daur-e-hazir ke da’i (jaise Dr. Mufti Yasir Nadeem Al Wajidi) istemaal karte hain: pehle aqli aur fitri dalail, phir Quran aur Hadees ki gehrai. Is ka maqsad har shakk ko door karna aur yaqeen ko mazboot karna hai.
Maqsad-e-Takhleeq Ki Bunyadi Daleel: Quran Aur Ibadah
Quran is sawal ka sabse wazeh aur seedha jawab Surah Adh-Dhariyat mein deta hai, jahan Allah farmata hai, “Aur main ne jinn aur insaan ko sirf is liye paida kiya hai ke woh meri ibadah karen.”. Yeh aayat is baat ki bunyad hai ke hamari takhleeq ka asal maqsad Khuda ki ghulami aur farmanbardari hai. Lekin is maqsad ko samajhne ke liye
ibadah ke lafz ke asal mafhoom ko samajhna nihayat zaroori hai.
Ibadah Ka Asal Mafhoom: Sirf Ibadat Nahi, Zindagi Ka Har Amal
Lughwi (linguistic) taur par, ibadah ka matlab hai “khidmat” ya “ghulami”. Islami istilah (Islamic terminology) mein, yeh lafz bohat wus’at rakhta hai. Yeh sirf paanch Arkan-e-Islam (Namaz, Roza, Zakat, Hajj, aur Kalimah) tak mehdood nahi hai. Mashoor ulema (jaise Abul A’la Maududi) ne wazeh kiya hai ke
ibadah ka daira (scope) is se kahin zyada hai.
Ibadah mein zindagi ka har woh amal shamil hai jo Khuda ki raza ke liye kiya jaye. Is mein sacch bolna, amanat ki hifazat karna, maa-baap se achha sulook karna, aur apne muamlaat mein imandari ikhtiyar karna shamil hai. Jab ek sacha musalman imandari se kam karta hai, taleem hasil karta hai, ya dusron ki madad karta hai, to woh bhi
Ibadah kar raha hota hai. Yeh har amal jis mein insan Khuda ki marzi ko pesh-e-nazar rakhe, ibadah kehlata hai.
Yeh sawal uthta hai ke jab Allah Samad (be-niyaz aur self-sufficient) hai, to use hamari ibadat ki kya zaroorat hai? Darasal, Allah ko hamari ibadat ki zaroorat nahi hai. Agar tamam insaan aur jinn uski ibadat se inkaar kar den, to uski shan mein koi kami nahi ayegi, aur agar sab uski ibadat karen, to uski azmat mein koi izaafa nahi hoga. Yeh hamari zaroorat hai, uski nahi. Allah ne insaan ko is liye paida kiya ke woh uski ibadat kare, kyun ke
ibadah insaan ki ruhani taskeen aur kamyabi ka zariya hai. Jis tarah jism ko ghiza ki zaroorat hoti hai, usi tarah ruh ko ibadah ki zaroorat hoti hai.
Isi talluq ko mazboot karne ke liye, ibadah ka insani fitrat (fitrah) se gehra talluq hai. Allah ne har insaan ke andar apni pehchan ki ek fitri salahiyat rakhi hai. Yehi wajah hai ke jab insaan kisi mushkil mein hota hai, to woh fitratan ek aala hasti ko pukarta hai.
Ibadah ke zariye is fitri ehsaas ko mazboot banaya jata hai. Namaz aur roza jaisi ibadat ruhani ghiza faraham karti hain. Is liye, maqsad-e-takhleeq (ibadah) aur insaan ki fitrat (fitrah) ek dusre se poori tarah hum-aahang hain.
Aaj ki duniya mein, jab log be-chaini, tanhayi, aur be-maqsad zindagi ka shikar hain, to ibadah ek rohani therapy ke taur par unki madad karti hai. Research ke mutabiq, ibadah insaan ko zehni sukoon, jazbati control, aur behtar faisle karne ki salahiyat deti hai. Is tarah,
ibadah ka maqsad sirf akhirat ki kamyabi nahi, balki is duniya ki behtareen aur pur-sukoon zindagi ke liye bhi ek zaroori cheez hai.
Yeh kehna ke ibadah sirf chand rasmi kaam hain, iski wus’at aur ahmiyat ko kam karna hai. Haqeeqat mein, zindagi ka har pehlu ibadah ban sakta hai.
| Ibadah Ki Aqsaam | Misaal (Examples) |
| Bil Qalb (Dil se) | Niyyat (sahi irada), Khauf-e-Khuda (Allah ka khauf), Shukr (shukriya ada karna) |
| Bil Lisaan (Zuban se) | Zikr (Allah ko yaad karna), Du’a (dua karna), Sach bolna |
| Bil Badan (Jism se) | Salat (Namaz), Roza (Fasting), Khidmat-e-Khalq (insaniyat ki khidmat) |
| Bil Maal (Maal se) | Zakat (zakat dena), Sadqah (sadqa dena), Gharibon ki madad |
Dusra Aham Maqsad: Khilafah Fil Ard (Zameen Par Khuda Ka Naib)
Is mamle ko samajhne ke liye, hamein ek aur aham maqsad ko janna zaroori hai, jise Quran mein khilafah kaha gaya hai. Jab Allah ne farishton se farmaya, “Main zameen mein ek na’ib (deputy) banane wala hoon,” to is ne insaan ki dusri bunyadi zimmedari ki nishandahi ki. Farishton ke sawal ke jawab mein Allah ka yeh farmaya ke “Main woh janta hoon jo tum nahi jante” is baat ki daleel hai ke insaan ko ek aisi salahiyat di gayi hai jo farishton ke paas nahi thi.
Khalifa Ka Mafhoom Aur Uski Zimmedariyan
Khilafah ka lughwi mafhoom “vicegerency,” “succession,” ya “political authority” hai. Baz ulema, jaisa ke Javed Ahmad Ghamidi, is lafz ko ek deeni nahi, balke lugat ka lafz qarar dete hain, jab tak ke iske saath “rashidah” (hidayat yafta) jaisa lafz istemal na kiya jaye. Is ka maqsad zameen par aman, insaaf, aur behtareen akhlaq ka qaaim karna hai. Is zimmedari ko poora karne ke liye, insaan ko aqli salahiyat aur
ikhtiyar (free will) diya gaya hai.
Ibadah aur Khilafah ko alag alag samajhna ek aam ghalati hai. Haqeeqat mein, ye dono maqsad aapas mein juray hue hain. Khilafah ek tarah se ibadah ka amali izhar hai. Insaan tab tak zameen par Allah ka sacha naib nahi ban sakta jab tak woh pehle Allah ka mukammal ghulam na ban jaye. Iska matlab yeh hai ke insaan insaaf, aman aur behtareen akhlaq ko tabhi qaaim kar sakta hai jab woh in tamam sifaat ke asal zariye, yaani Allah, ke samne jhuk jaye. Is tarah, ek shakhs pehle apni zaat mein Allah ka ibadah karne wala banta hai, phir apni zimmedariyon ke zariye is duniya mein Khuda ka khalifa banta hai.
Ye maqsad sirf siyasat se mutalliq nahi, balke har fard ki zimmedari hai. Iska matlab hai ke har insaan ko apni zaati zindagi mein ek khalifa ban kar rehna chahiye. Dr. Farhat Hashmi aur un jaise ulema ne samjhaya hai ke maqsad-e-hayat ek “insaan-e-murtaza” (woh insan jis se Allah raazi ho) banna hai. Yeh maqsad insaniyat ki khidmat aur Allah ki raza mein poori tarah se shamil hai.
Wujud-e-Khuda Par Aqli Aur Fitri Dalail: Daur-e-Jadeed Ke Shukook Ka Jawab
Aaj ka naujawan sirf deeni kitabon ki bunyad par yaqeen nahi rakhta. Woh logic, science aur aqal ki roshni mein bhi jawab chahta hai. Is liye, Islam ne aqli aur fitri dalail bhi pesh kiye hain. Jaise ke da’wa ki bunyadi salahiyat rakhne walon ne bataya hai, atheists se un ke mutabiq ilmi (scientific) aur aqli (intellectual) rukh se baat shuru karni chahiye.
Aqli Dalail: Science Aur Logic Ki Roshni Mein
- Cosmological Argument (Sabab-o-Asar Ki Daleel): Har cheez jo wujud mein aayi hai, uska koi na koi sabab (cause) hota hai. Jaise ke agar ek ball zameen par hai, to use kisi ne fenka hoga. Isi tarah, puri kaenat aur iske nazm-o-zabt ko bhi kisi ne banaya hai. Yeh sabab azali (eternal) aur la-mawjood (un-caused) hona chahiye, jise hum Khuda kehte hain.
- Teleological Argument (Fine-Tuning Ki Daleel): Kaenat mein har cheez ek behtareen nazm-o-zabt ke tehat chal rahi hai. Zameen ka suraj se sahi fasla, pani ka sahi darja-e-hararat, aur zindagi ko mumkin banane wale tamaam qudrati qanoon itne pur-nazm hain ke yeh kisi be-maqsad ittefaq ka nateeja nahi ho sakte. Yeh ek aala ‘Designer’ ya ‘Engineer’ ki nishani hai.
- Moral Argument (Akhlaq Ki Daleel): Agar Khuda ka wujud nahi, to insani akhlaq sirf ek riwaj ya zati raye ban kar reh jaate hain. Lekin hum sab ke dil mein kuch aisi cheezein hain jo har haal mein ghalat hoti hain (maslan, masoomon ko qatl karna). Iska matlab hai ke akhlaq ka koi mutlaq (absolute) zariya hai, jo Khuda ki zaat hai.
Yeh aqli dalail ek rasta dikhate hain, ye woh aakhri manzil nahi hain. Yeh darasal ek “bridge” ya pull ka kaam karte hain jo insaan ke zehan ko Khuda ke wujud ko qabool karne ke liye taiyar karta hai. Is ke baad, insaan Quran aur Nubuwwat ko ek sachchi rahnumai ke taur par qabool karne ke liye taiyar ho sakta hai, jo ke is dalail ke zariye qaim hoti hai ke insaan ki aqal aur fitrat Allah ki taraf ishara karti hain.
Ek aur mushkil sawal yeh hai ke jab har nafa aur nuksan Allah ke hath mein hai , to phir hamari koshish aur ghalati ka kya matlab hai? Yeh ghalatfehmi “Allah ki marzi” jaisi aam-bol chal ki ibarat ko galat tarah se istemal karne se paida hoti hai. Kuch log jab buray natije paate hain, to unhein “Allah ki marzi” keh kar apni zimmedari se palla jhad lete hain, jab ke unhon ne khud Quran ke asoolon ke khilaf amal kiya hota hai. Haqeeqat mein, Allah ne hamare liye kuch qudrati qanoon (sunan-e-ilahi) banaye hain. Humare aamal ka natija inhi qanoon ke tehat nikalta hai. Allah hi nafa aur nuksan ka mutlaq malik hai, lekin usne insaan ko
ikhtiyar (free will) aur zimmedari bhi di hai. Is tarah, hamari koshish aur sahi faislon ka is duniya mein behtareen nataij nikalta hai, aur galat aamal se bure natije paida hote hain.
Logical Fallacies Ko Pehchanain: Ilmi Bahs Ke Usool
Jab daur-e-hazir mein deen par sawal uthaye jaate hain, to aksar mantiqi maghaltay (logical fallacies) istemal kiye jaate hain. Ek sacha musalman in ghaltiyon ko pehchan kar, unka jawab de sakta hai.
- The Category Error: Is maghaltay mein ek cheez par woh khasusiyat (property) lagayi jati hai jo woh nahi rakh sakti. Masalan, “What color is the number seven?” yeh ek ghalat sawal hai. Isi tarah, “Allah ko kis ne banaya?” ka sawal ek category error hai. Allah Khalik (Creator) hai, makhlooq (paida ki gayi cheez) nahi. Uska wujud azali (eternal) hai aur be-sabab (un-caused) hai.
- The Straw Man Fallacy: Is mein asal mauqaf ko tod-marod kar pesh kiya jata hai, aur phir us bigde hue mauqaf par hamla kiya jata hai. Maslan, ghair-muslim websites aksar Quran ki jang-o-jidal wali aayat ko uske asli siyasi aur zamani (historical) pas-manzar se hata kar pesh karte hain, aur phir us par hamla karte hain.
- The Non Sequitur Fallacy: Iska matlab hai ek aisa natija jo daleel se mantiqi taur par na nikalta ho.
| Maghaltay (Fallacy) | Roman Urdu Istilah | Ghalat Misaal (Ghair-Muslims ki taraf se) | Ilmi Jawab |
| Straw Man | Mauqaf ko tod-marod kar pesh karna | “Islam kehta hai ke musalman ghair-muslimon ko qatl karen.” | “Yeh ek Straw Man hai. Quran ki aayat jang ke khaas halaat ke liye nazil hui thin, jiska talluq siyasi fitna aur aman ki hifazat se tha. Iska maqsad aam ghair-muslimon ka qatl nahi.” |
| Category Error | Ghalat khasusiyat ko mansoob karna | “Agar Allah ne har cheez banai, to Allah ko kis ne banaya?” | “Yeh Category Error hai. Allah Khalik hai, makhlooq nahi. Paida hona makhlooq ki khasusiyat hai, Allah ki nahi.” |
| Non Sequitur | Gher-mutalliq natija | “Agar insan ki takhleeq ka maqsad ibadah hai, to be-maqsad zindagi ka matlab kya hai?” | “Aap ka natija dalil se nahi nikalta. Be-maqsad zindagi ka wujud is baat ka saboot nahi ke takhleeq ka koi maqsad nahi. Yeh sirf is baat ka saboot hai ke insaan ne apne asal maqsad ko nahi paya.” |
Yeh mantiqi aur aqli tools (auzaar) musalmanon ko behtar da’i banate hain aur unhein is qabil karte hain ke woh baghair jazbaati hue aqli aur mantiqi rukh se shubhaat ko door kar saken.
Allah Ne Insaan Ko Kyun Banaya?
Maqsad-e-takhleeq-e-insaan, yaani ibadah aur khilafah ko samajhna, is ilm (knowledge) ki sabse unchi manzil hai. Quran mein
ilm ki bahut ahmiyat bayan ki gayi hai. Ilm dil ko roshan karta hai, aur ibadah is roshni se amal karne ka mauqa deti hai. Jo shakhs is maqsad ko samajh leta hai, woh apni zindagi mein aik gehra aur wazeh maqsad pa leta hai.
Yeh maqsad, jo Allah ne hamare liye muqarrar kiya hai, ek bojh nahi, balke ek tohfa hai. Jab log is maqsad ko nahi samajh paate, to woh khokhla-pan aur be-taskeeni mehsoos karte hain. Jaisa ke al-Quran mein bayan kiya gaya hai, Khuda ki pehchan aur uski raah par chalna dil ka sukoon, rohani taskeen, aur akhirat mein kamyabi ka zariya banta hai. Is liye, maqsad-e-takhleeq ko poora karna sirf ek farz nahi, balke insaan ke liye ek behtareen aur pur-sukoon zindagi ka zariya hai. Yeh aik aisa maqsad hai jo har insaan ki ruhani aur zehni zaroorat ko poora karta hai aur uski zindagi ko maani deta hai.
FAQ Section
Q: Ibadah ka matlab kya hai?
A: Ibadah ka matlab sirf rasm-o-riwaj nahi, balke zindagi ka har wo amal hai jo Khuda ki marzi ke mutabiq ho. Is mein namaz, roza, aur zakat ke sath-sath, imandari, insaf aur dusron ki khidmat bhi shamil hai. Iska lughwi mafhoom “khidmat” ya “ghulami” hai.
Q: Khilafah fil ard ka kya mafhoom hai?
A: Iska matlab hai zameen par Allah ka naib (deputy) ban kar aman, insaf aur behtareen akhlaq qaaim karna. Har insan apni zaat mein ek khalifa hai, jis ki zimmedari is dunya mein ek behtar aur ba-maqsad zindagi guzarna hai. Yeh maqsad ibadah ke baghair mukammal nahi ho sakta.
Q: Kya Allah ko kisi ne banaya?
A: Yeh sawal ek Category Error hai. Allah Khalik (paida karne wala) hai, makhlooq (paida ki gayi cheez) nahi. Uska wujud azali hai, be-sabab aur be-intiha. Kisi aur ne usko paida nahi kiya, balke har cheez ko usne paida kiya hai. Yeh sawal Khuda ko ek aam makhlooq ki tarah samajhne ki ghalti hai.
Q: Allah ne insaan ko kyon paida kiya, agar use insaan ki ibadah ki zaroorat nahi?
A: Allah Samad (be-niyaz) hai, usko kisi ki ibadat ki zaroorat nahi. Usne insaan ko apni ibadah ke liye is liye paida kiya kyun ke insaan ko uski ibadat ki zaroorat hai, taake woh dil ka sukoon, rohani taskeen aur akhirat mein falah pa sake. Yeh hamare liye ek tohfa hai, ek zimmedari nahi, jis mein hamari behtari chupi hui hai.
