Khuda Ne Kafir Kyun Paida Kiye?: Free Will, Taqdeer aur Allah ka Adl Par Ek Gehri Nazar Zindagi ke safar mein kuch sawal aise aate hain jo hamari soch ke darwaze par dastak dete hain. Unhi mein se ek sab se ahem aur uljha dene wala sawal yeh hai: Agar Allah Ta’ala, jo sab kuch janta hai, yeh janta tha ke falan shakhs imaan nahi layega aur jahannum mein jayega, to Usne us kafir ko paida hi kyun kiya? Yeh sawal sirf ek shakhs ka nahi, balki har us zehan ka hai jo apni takhleeq ke maqsad aur is duniya ke imtihaan par ghaur karta hai. Is sawal ko kamzor imaan ki nishani samajhna ghalat hai; balki yeh ek jaagte hue, sochne wale dimaagh ki alamat hai jo zindagi ke bade aur gehray haqaiq ko samajhna chahta hai.
Aksar is sawal ke jawab mein jazbati ya satah’i baatein sunne ko milti hain, jo ek mutmain karne wali tasweer pesh nahi kar paati. Lekin Islam ka nazariya is maamle mein behad gehra, manteeqi (logical) aur roshan hai. Yeh sawal darasal Islam ke kuch buniyadi tasawwurat ke darwaze kholta hai: takhleeq ka maqsad, insani iraday ki azaadi (free will), Allah ka kamil insaaf (‘Adl), aur taqdeer (predestination) ka sahi matlab.
Is article mein hum inhi tasawwurat ki roshni mein ek safar tay karenge. Humara maqsad kisi par tanqeed karna ya kisi ko chup karana nahi, balki is uljhan ko suljhana hai. Hum daleel aur hikmat ke saath yeh samjhenge ke kyun ek shakhs ka kufr ikhtiyar karna Allah ke adl, rehmat ya ilm ke khilaf nahi, balki inhi sifaat ka ek lazmi nateeja hai. Is safar ke ikhtitam tak, Insha’Allah, aap dekhenge ke is puzzle ke tamam tukde apni sahi jagah par aakar ek mukammal aur mutmain karne wali tasweer banate hain.
Key Takeaways: Is Mazmoon Ke Aham Nukaat
- Insan ki Takhleeq ka Maqsad: Allah ne insan ko apni ibadat aur roohani kamal haasil karne ke liye banaya hai, na ke Apni kisi zaroorat ke liye. Yeh aazmaish insan ke apne faide ke liye hai.
- Free Will (Ikhtiyar) Buniyadi Haq Hai: Har insan ko azaad marzi di gayi hai ke woh imaan ya kufr ka raasta chune. Jahannum mein jaana insan ka apna faisla hota hai, na ke Allah ki taraf se jabr (zabardasti).
- Allah ka Adl (Justice) Ka Izhaar Zaroori Hai: Allah ki Adl jaisi sifaat ka zahir hona zaroori hai. Ek aisi aazmaish jismein kamyabi aur nakami dono ka imkaan ho, Allah ke kamil insaaf ko zahir karti hai.
- Taqdeer ka Matlab Jabr Nahi: Allah ka ilm (foreknowledge) waqt ka paband nahi. Woh jaanta hai ke hum apni azaad marzi se kya chuneinge; Uska janna humein majboor nahi karta.
- Zimmedari Insan Par Hai: Aakhir mein, apne aamaal ki poori zimmedari insan par aati hai, kyunke faisla karne ka ikhtiyar usey diya gaya tha.
Aazmaish Ka Maqsad – Hum Duniya Mein Kyun Hain?
Is sawal ka jawab samajhne ke liye sab se pehle humein buniyad par aana hoga: Allah ne insan ko paida hi kyun kiya? Quran wazeh taur par batata hai ke takhleeq ka maqsad Allah ki ibadat hai. Lekin yahan “ibadat” ka matlab sirf kuch rasoom ada karna nahi. Iska matlab hai Allah ko pehchanna, Usse mohabbat karna, aur apni zindagi Uske ehkamaat ke mutabiq guzaar kar roohani bulandi haasil karna.
Allah Ta’ala ko hamari ibadat ki koi zaroorat nahi. Woh be-niyaaz hai. Yeh takhleeq aur yeh aazmaish darasal hamare apne faide ke liye hai. Yeh ek mauqa hai ke hum apni koshish aur apne ikhtiyar se woh darja haasil karein jo humein iske baghair nahi mil sakta tha.
Farishton aur Insanon Mein Farq
Yahan ek aur sawal uthta hai: agar Allah ko sirf itaat karne wali makhlooq chahiye thi, to farishte to pehle se hi maujood thay jo har waqt Uski tasbeeh karte hain aur kabhi nafarmani nahi karte. To phir insanon ko kyun banaya gaya?
Iska jawab “ikhtiyar” ya “choice” mein posheeda hai. Farishton ki itaat unki fitrat ka hissa hai; unke paas nafarmani ka ikhtiyar nahi. Lekin insan ko Allah ne ek anokhi salahiyat di: azaad marzi (free will). Insan ki ibadat ki ahmiyat is liye zyada hai kyunke woh nafarmani karne ki qudrat rakhne ke bawajood apni marzi se Allah ki itaat karta hai. Yeh chuni hui itaat (chosen obedience) hi insan ko ashraf-ul-makhluqaat banati hai.
Yeh aazmaish, yeh imtihaan, darasal us roohani kamal (perfection) ko haasil karne ka zariya hai. Jis tarah sona aag mein tap kar hi saaf hota hai, usi tarah insan is duniya ki aazmaishon, kashmakash aur apne nafs se lad kar hi apne andar posheeda salahiyaton ko ujagar karta hai. Is imtihaan ke baghair sabr, shukr, tawakkul, aur tauba jaisi azeem sifaat be-ma’ni ho jateen. Is liye, is duniya ka imtihaani nizaam darasal insan ko uske maqsad-e-takhleeq tak pohanchane ka ek Rabbani intezaam hai. Jo log is imtihaan mein fail hote hain, unka wujood is nizaam ko be-ma’ni nahi banata, balki is imtihaan ke haqeeqi hone ki daleel banta hai.
Aitraaz Ki Tashreeh aur Uska Manteeqi Jaiza (Analyzing the Objection)
Ab hum us buniyadi aitraaz par aate hain jo is behas ki jad hai. Aitraaz karne wala kehta hai:
“Agar ek school ko pehle se hi maloom ho ke ek student fail hoga, to usay dakhla dena hi bewaqoofi hai. Us student ka waqt aur wasail zaya karne ka kya faida? Bilkul isi tarah, jab Allah apne kamil ilm se janta tha ke ek shakhs kufr ikhtiyar karega aur jahannum mein jayega, to usay paida karna uske saath zulm hai. Is tarah to Allah hi uski tabahi ka ‘root cause’ ya buniyadi sabab ban gaya.”
Yeh aitraaz dekhne mein bohat mazboot lagta hai, lekin jab hum iski manteeqi (logical) buniyadon ka jaiza lete hain, to iski kamzori zahir ho jaati hai. Mazboot daleel hamesha sahi mantiq par khadi hoti hai, jabke kamzor daleel aksar manteeqi ghalatiyon (logical fallacies) ka sahara leti hai. Aaiye is aitraaz mein posheeda kuch aisi hi ghalatiyon ko pehchanein.
Fallacy Spotlight 1: The False Dilemma (Ghalat Ikhtiyar)
Yeh fallacy kya hai? False Dilemma ya False Dichotomy us waqt hoti hai jab koi shakhs ek masle ke sirf do hi hal pesh karta hai, jabke haqeeqat mein teesra ya usse zyada hal bhi maujood ho sakte hain. Misaal ke taur par, yeh kehna ke “Ya to aap mukammal taur par mere saath hain, ya aap mere dushman hain.” Yeh ek false dilemma hai, kyunke ho sakta hai koi neutral ho ya kuch baaton par ittefaq aur kuch par ikhtilaf rakhta ho.
Aitraaz mein iska istemal: Aitraaz karne wala humein do raaston par laa kar khada kar deta hai:
- Ya to Allah na-insafi kar raha hai (ke jante hue bhi paida kiya).
- Ya phir insan ke paas koi azaad marzi nahi hai (woh majboor hai).
Yeh ek ghalat taqseem hai. Islam iske darmiyan ek teesra, aur sahi, raasta pesh karta hai: 3. Allah kamil Adl wala hai, Usne insan ko haqeeqi azaad marzi (free will) di hai, aur isi wajah se insan apne faislon ka khud zimmedar hai.
Is teesre option ko nazar-andaaz karke, aitraaz karne wala ek jhooti uljhan paida karta hai. Masla Allah ke adl ya insan ke ikhtiyar mein nahi, balki aitraaz ki apni banawat mein hai.
Fallacy Spotlight 2: Causal Oversimplification (Sabab Ki Ghalat Tashreeh)
Yeh fallacy kya hai? Yeh ghalati tab hoti hai jab ek pecheeda nateeje (complex outcome) ko kisi ek, saada se sabab (simple cause) se jod diya jaata hai, jabke uske peeche kai ahem awamil (factors) kar-farma hote hain. Misaal ke taur par, agar ek company fail ho jaye to yeh kehna ke “CEO ki wajah se fail hui,” jabke ho sakta hai market ke halaat, competition, aur team ki performance bhi iske peeche ho.
Aitraaz mein iska istemal: Yeh aitraaz “kufr” jaise pecheeda insani faisle ka “root cause” sirf Allah ki “takhleeq” (creation) ko thehrata hai. Yeh ek shadeed qism ki oversimplification hai. Yeh is poore amal mein sab se ahem aur fori sabab (immediate cause) ko bilkul nazar-andaaz kar deta hai, aur woh hai: insan ka apna azaad irada, uski soch, uske tajrubaat, uske ikhtiyarat, aur uski khuahishaat.
Ek insan ka kufr par marna uski paidaish ka laazmi nateeja nahi. Yeh uski poori zindagi ke hazaron faislon, inkaron, aur ghaflaton ka majmooa hota hai. Allah ki takhleeq to sirf wujood mein aane ka sabab hai; lekin us wujood ko kis raaste par chalana hai, iska sabab insan ka apna ikhtiyar hai. Is liye, aitraaz ki buniyad hi kamzor hai kyunke yeh ek ghalat manteeqi frame par khada hai. Hum iska jawab dene se pehle iske ghalat frame ko durust karte hain.
Jawab Ka Markaz – Free Will (Ikhtiyar) Allah Ka Azeem Tohfa
Ab jab humne aitraaz ki kamzoriyon ko samajh liya hai, hum Islam ke ahem tareen tasawwur ki taraf aate hain jo is masle ka markazi jawab hai: Ikhtiyar ya Free Will.
Islam mein insani ikhtiyar sirf “choice” ka naam nahi. Yeh ek azeem Rabbani tohfa aur ek bhaari zimmedari hai. Allah ne insan ko ek ahl-e-ikhtiyar makhlooq (autonomous being) banaya hai, jo soch sakta hai, farq kar sakta hai, aur faisla le sakta hai. Yeh ikhtiyar hi insani shakhsiyat ka jauhar hai aur isi par jaza aur saza ka daromadar hai.
Har Insan Jannat Ki Salahiyat Ke Saath Paida Hota Hai
Yeh tasawwur bilkul ghalat hai ke Allah ne kuch logon ko jahannum ke liye hi “design” kiya hai. Iske bar-aks, Islam sikhata hai ke har bacha fitrat-e-Islam par paida hota hai, yani ek paak aur Allah ko pehchanne wali salahiyat ke saath. Har insan ko woh tamam zehni aur roohani salahiyatein di jaati hain jinke zariye woh haq ko pehchan sakta hai aur qubool kar sakta hai. Kisi ko bhi paidaishi taur par jahannum ka mustahiq nahi banaya jaata.
Jaisa ke transcript mein wazeh kiya gaya, log jahannum mein apne azaad faisle (with their free will) se jaate hain. Unke paas jannat mein jaane ka raasta chunne ka bhi poora mauqa aur salahiyat maujood thi. Unhone apni marzi se us raaste ko thukraya. Is liye, unki nakami ki zimmedari unhi par aati hai, na ke unke Khaliq par.
Quran Ki Roshni Mein Azaad Marzi Ka Saboot
Quran-e-Kareem baar baar is haqeeqat ko wazeh karta hai ke insan apne aamaal ka khud zimmedar hai. Yeh aayat is silsile mein buniyadi ahmiyat rakhti hain:
- Surah Al-Kahf, Ayat 29:“Wa qulil haqqu mir Rabbikum faman shaaa’a falyu’minw wa man shaaa’a falyakfur.” Tarjuma: “Aur keh dijiye ke haq tumhare Rab ki taraf se hai, pas jo chahe imaan laye aur jo chahe kufr kare.”Yeh aayat azaad marzi ka khula ailaan hai. Allah ne haq ko wazeh kar diya hai, ab yeh insan ka faisla hai ke woh imaan laye ya inkar kar de.
- Surah Al-Baqarah, Ayat 286:“…Lahaa maa kasabat wa ‘alaihaa maktasabat…” Tarjuma: “…Us (nafs) ke liye wahi hai jo usne kamaya (neki), aur us par wahi hai jo usne kiya (buraai)…” Yeh aayat insaf ke us buniyadi usool ko bayan karti hai jise personal accountability kehte hain. Har shakhs apne kiye ka phal payega, neki ka bhi aur buraai ka bhi.
- Surah Ash-Shura, Ayat 30:“Wa maaa asaabakum mim museebatin fabimaa kasabat aydeekum…” Tarjuma: “Aur tumhein jo koi museebat pohanchti hai, woh tumhare apne haathon ke kiye hue (kaamon) ki wajah se hai…” Yeh aayat bhi aamaal aur nataij ke darmiyan gehre rishte ko zahir karti hai.
Dar-haqeeqat, duniya mein kufr aur nafarmani ka wujood hi is baat ka sab se bada saboot hai ke insan ko haqeeqi azaadi di gayi hai. Agar har koi zabardasti momin bana diya jaata, to is azaadi ka koi matlab hi na rehta. Is liye, jis cheez ko aitraaz karne wala Allah ke adl ke khilaf samajhta hai, woh darasal us azaadi ka hi ek zahoor hai jis par Allah ka adl qaim hai.
Allah Ka Adl – Insaf Ke Izhaar Ke Liye Aazmaish Zaroori Kyun Hai?
Ab hum jawab ke doosre ahem hisse ki taraf aate hain: Allah ka Adl. Allah ke sifaati naamon mein se ek Al-‘Adl (Kamil Insaf Karne Wala) hai. Islam ka tasawwur yeh hai ke Allah ki sifaat sirf aalim-e-ghaib mein posheeda nahi, balki is kainat mein unka izhaar bhi hota hai. Allah ka ‘Adl bhi ek aisi hi sift hai jiska zahir hona zaroori hai.
Jaisa ke transcript mein ek behtareen misaal di gayi hai:
“Agar koi shakhs yeh daawa kare ke woh duniya ka sab se bada boxer hai, lekin woh kabhi ring mein utra hi na ho, to uska yeh daawa be-ma’ni hai.”
Bilkul isi tarah, Allah ka Al-‘Adl hona is baat ka taqaza karta hai ke ek aisa maidan ho jahan Uska insaf zahir ho sake. Yeh duniya aur iski aazmaish wahi “ring” ya “maidan” hai. Ek aisi aazmaish jismein kamyabi (imaan) aur nakami (kufr) dono ka haqeeqi imkaan ho, Allah ke kamil insaf ko zahir karne ke liye zaroori hai. Agar har koi paas hi ho jata, to phir yeh imtihaan hi na rehta aur Adl ka izhaar na ho pata.
Aakhirat Mein Koi Uzar Baqi Na Rahe
Is aazmaish ki ek badi hikmat yeh bhi hai ke Roz-e-Qayamat koi shakhs Allah ke saamne yeh uzar (excuse) pesh na kar sake ke usey mauqa nahi diya gaya. Allah ne har insan ko is duniya mein bhej kar, usey aqal aur ikhtiyar de kar, aur phir paighambaron aur kitabon ke zariye hidayat bhej kar us par hujjat tamam kar di hai.
Quran kehta hai:
“…li’allaa yakoona linnaasi ‘alal laahi hujjatun ba’dar Rusul…” (Surah An-Nisa, 165) Tarjuma: “…taake Rasoolon (ke aane) ke baad logon ke paas Allah ke muqable mein koi hujjat baqi na rahe.”
Jab ek insan apni poori zindagi apni azaad marzi se faisle karta hai aur aakhirat mein uske aamaal uske saamne rakh diye jaate hain, to Allah ka faisla uske liye kamil insaf par mabni hota hai. Woh khud is baat ka gawah hota hai ke usne apne liye kya raasta chuna tha. Is tarah, yeh aazmaish Allah ke Adl ko har shubhe se paak kar deti hai.
Is nuqta-e-nazar se dekha jaye to aisi duniya ka wujood jahan log kufr ikhtiyar kar sakte hain, Allah ke Adl ke khilaf nahi, balki Uske Adl ke kamil izhaar ke liye ek laazmi shart hai.
Taqdeer Ka Raaz – Kya Allah Ka Ilm Humari Azaadi Cheen Leta Hai?
Yeh is behas ka sab se pecheeda aur naazuk hissa hai. Aitraaz karne wala kehta hai, “Theek hai, maana ke insan apni marzi se kufr karta hai. Lekin Allah to pehle se jaanta tha ke woh yeh karega. To Allah ka ilm hi to taqdeer hai. Agar sab kuch pehle se likha hai, to hum azaad kaise hue?”
Yeh uljhan Taqdeer (Predestination) aur Ikhtiyar (Free Will) ke rishte ko na samajhne se paida hoti hai. Isko suljhane ke liye humein Allah ke ilm aur insani ilm ke buniyadi farq ko samajhna hoga.
Allah Ka Ilm Waqt Ka Paband Nahi
Hum insan waqt ke qaid mein rehte hain. Hamare liye maazi (past), haal (present), aur mustaqbil (future) alag alag haqeeqatein hain. Hum mustaqbil ke baare mein sirf andaza laga sakte hain, yaqeen se kuch nahi keh sakte.
Lekin Allah Ta’ala waqt ka Khaaliq hai, waqt ki qaid se baala-tar hai. Uske liye maazi, haal aur mustaqbil sab ek khuli kitaab ki tarah hain. Uska ilm “prediction” (paish-goi) nahi hai, balki “encompassing knowledge” (ihata karne wala ilm) hai. Woh yeh “andaza” nahi laga raha ke aap kya karenge; Woh yaqeen se jaanta hai kyunke Uske ilm ke liye sab kuch “haal” (present) hai.
Isko ek saada misaal se samajhne ki koshish karte hain, halanke Allah ki misaal sab se buland hai:
Farz karein aap ek buland imarat ki chhat par khade hain aur neeche ek sadak dekh rahe hain jiske ek taraf se ek tez-raftaar car aa rahi hai aur doosri taraf ek andha mod hai jiske peeche se ek bacha bhaagta hua sadak par aane wala hai. Aap apne buland muqaam ki wajah se yeh “jaante” hain ke agle kuch lamhon mein ek haadsa hone wala hai. Aapka yeh janna us haadse ka sabab nahi ban raha. Haadsa car ki speed aur bache ke achanak saamne aane ki wajah se hoga. Aapka ilm sirf us nateeje ka ihata kar raha hai.
Allah ka ilm is misaal se be-shumar darjay buland aur kamil hai. Woh jaanta hai ke hum apne ikhtiyar ka istemal karte hue kya faisla karenge. Uska yeh janna humein us faisle par majboor nahi karta. Faisla phir bhi hamara apna hi rehta hai. Is liye, Taqdeer Allah ka ilm hai, Allah ka hukm (jabr) nahi.
Taqdeer Ki Do Qismein: Ek Gehri Hikmat
Islami ulema ne is masle ko aur wazeh karne ke liye taqdeer ki do qismon mein farq kiya hai, jo Quran aur Hadees se saabit hain. Is farq ko samajhne se kai uljhanein door ho jaati hain.
- Al-Qadar al-Mubram (Hukm-e-Mubram / The Absolute Decree): Yeh woh faisle hain jo atal hain aur badalte nahi. Inka ta’alluq kainat ke bade nizaam se hai, jaise suraj ka nikalna, maut ka waqt, ya ek insan ka rang, nasl, aur walidain. Yeh woh cheezein hain jin mein insan ko ikhtiyar nahi diya gaya. Yeh sab Lauh-e-Mahfooz (The Preserved Tablet) mein darj hai. Allah ka kamil ilm bhi isi qism se ta’alluq rakhta hai; yaani jo nateeja hamare azaad faislon ke baad aakhir mein nikalna hai, woh Allah ke ilm mein atal hai.
- Al-Qadar al-Mu’allaq (Hukm-e-Mu’allaq / The Conditional Decree): Yeh woh faisle hain jo kuch shara’it (conditions) par mauqoof hote hain. Inka zikr un farishton ke paas rakhe gaye aamaal-naamon mein hota hai. Yeh insan ke aamaal, khas taur par dua, sadqa, aur sila-rahmi (rishtedaron se acha sulook) se badal sakte hain.
Nabi Kareem (ﷺ) ka irshad hai: “Taqdeer ko dua ke siwa koi cheez nahi taal sakti.”
Yeh Hadees isi Qadar-e-Mu’allaq ki taraf ishara karti hai. Iska matlab yeh hai ke hamare aamaal aur dua’ein be-ma’ni nahi hain. Woh hamare fori halaat aur mustaqbil par asar-andaaz hone ki poori salahiyat rakhti hain. Allah ne apne nizaam mein yeh gunjaish rakhi hai ke jab banda Uski taraf rujoo karta hai, to Woh uske liye behtari ke faisle farmata hai.
Is taqseem se yeh saaf ho jaata hai ke Islam fatalism (majboori aur qismat par sab kuch chhod dena) ki taleem nahi deta. Yeh ek dynamic aur mutawazin (balanced) nazariya hai. Yeh humein un cheezon par sabr sikhata hai jo hamare ikhtiyar mein nahi (Qadar-e-Mubram), aur un cheezon mein koshish aur dua par ubharta hai jin par hum asar-andaaz ho sakte hain (Qadar-e-Mu’allaq). Yeh nazariya ek momin ko na to maghroor hone deta hai (kyunke har kamyabi Allah ki taufeeq se hai) aur na hi mayoos (kyunke dua aur koshish se halaat badal sakte hain).
Conclusion: Tasveer Ko Mukammal Karna
Ab hum tamam nuqaat ko jod kar ek mukammal tasweer banate hain. “Khuda ne kafir kyun paida kiye?” is sawal ka jawab darj-e-zel haqaiq ke majmooay mein hai:
- Maqsad-e-Takhleeq: Allah ne insan ko ek aazmaish ke liye paida kiya taake woh apni azaad marzi se Allah ki itaat kar ke roohani kamal haasil kare. Yeh aazmaish insan ke apne faide ke liye hai.
- Azaad Marzi (Free Will): Is aazmaish ko haqeeqi banane ke liye, Allah ne insan ko azaad marzi ka tohfa diya. Is azaadi ka laazmi nateeja hai ke kuch log iska sahi istemal karenge (imaan) aur kuch ghalat (kufr).
- Adl-e-Ilahi: Kufr ka imkaan is aazmaish ko ma’ni-khaiz banata hai aur Allah ke kamil Adl ke izhaar ka zariya banta hai. Is aazmaish ke zariye har shakhs par hujjat tamam ho jaati hai.
- Taqdeer aur Ilm-e-Ilahi: Allah ka pehle se janna ke kaun kya karega, us shakhs ko majboor nahi karta. Allah ka ilm waqt ki qaid se azaad hai aur woh hamare azaad faislon ke nataij ko jaanta hai. Uska ilm sabab nahi, nateeje ka ihata hai.
- Zimmedari: Aakhir mein, imaan ya kufr ki poori zimmedari insan par hi aati hai, kyunke faisla karne ka ikhtiyar aur salahiyat usey di gayi thi.
Is poori behas se yeh wazeh hota hai ke yeh masla Allah ke adl ya rehmat mein kisi kami ki wajah se nahi, balki Uske kamil adl, hikmat aur insan ko diye gaye azaad iraday ke azeem tohfe ka nateeja hai. Jahannum ka wujood Allah ke zulm ki daleel nahi, balki insan ke ghalat ikhtiyar aur Allah ke kamil insaaf ki daleel hai.
Aur is sab ke bawajood, Allah ki Rehmat Uske ghazab par haawi hai. Usne tauba ka darwaza hamesha khula rakha hai. Yeh is baat ka sab se bada saboot hai ke Woh chahta hai ke insan apni ghalati ko sudhare aur Uski taraf palat aaye—yeh bhi azaad marzi aur Rabbani rehmat ka ek khoobsurat imtizaj (combination) hai.
Aksar Puche Jane Wale Sawalat (FAQs)
Q: Un logon ka kya hoga jinko Islam ka paigham sahi se nahi mila? A: Islam sikhata hai ke Allah kisi par uski bardasht se zyada bojh nahi dalta (Quran 2:286). Jin logon tak Islam ka sahi paigham nahi pohancha ya ghalat-salat shakal mein pohancha, unhein Ahl-ul-Fatra kaha jaata hai. Allah Ta’ala apne kamil adl aur ilm ke mutabiq unka hisab alag tareeqe se karega. Aksar ulema ka kehna hai ke aakhirat mein unhein ek alag aazmaish se guzara jayega taake un par hujjat tamam ho.
Q: Kya dua waqai taqdeer badal sakti hai? A: Ji haan. Hadees-e-Nabawi (ﷺ) ke mutabiq, dua taqdeer ko badal sakti hai. Yeh us “mu’allaq” ya conditional taqdeer se mutalliq hai jo farishton ke paas aamaal-naamon mein hoti hai. Humari dua aur ache aamaal Allah ki rehmat ko mutawajjah karte hain, jis se Woh hamare liye museebaton ko taal deta hai aur behtari ka faisla farmata hai. Yeh is baat ki daleel hai ke humein har haal mein koshish aur dua karte rehna chahiye.
Q: Agar Allah itna Raheem hai, to Jahannum ka wujood kyun hai? A: Allah ki Rehmat uske Adl ke khilaf nahi. Dono Uski kamil sifaat hain. Jahannum Allah ke kamil insaaf ka ek lazmi hissa hai. Azaad marzi dene ke baad, yeh zaroori hai ke ache aamaal ka anjaam acha (Jannat) ho aur bure aamaal (jab un par israar kiya jaye aur tauba na ki jaye) ka anjaam bura (Jahannum) ho. Jahannum un logon ke liye hai jo apni azaad marzi se Allah ki hidayat aur rehmat ko mustarad karte rehte hain.
Q: Kya hamari har cheez hamare ikhtiyar mein hai, ya kuch cheezein muqarrar hain? A: Islam ek mutawazin (balanced) nazariya pesh karta hai. Humara rang, nasl, walidain, ya paidaish ki jagah jaisi cheezein hamare ikhtiyar mein nahi. Inhein Taqdeer-e-Mubram kaha jaata hai. Lekin in halaat mein rehte hue imaan lana, ache aamaal karna, aur buraai se bachna—yeh hamare ikhtiyar mein hai. Humse hisab unhi cheezon ka hoga jin mein humein ikhtiyar diya gaya hai. Allah kisi par uski taaqat se zyada bojh nahi dalta.
