Muqaddimah
Khuda ke wujud par sawal insani tareekh ka ek qadeem hissa raha hai, aur aaj bhi yeh sawal naujawan zehnon mein uthte hain. Modern daur mein, kuch log yeh daawa karte hain ke Khuda ke tasawwur sirf insani zehan ki paidawar hai, jo kainaat ko samajhne ki koshish mein tarasha gaya hai. Is article mein, hum is daawe ka Islami nuqta-e-nazar se jawab denge, aur un aqli dalail par gaur karenge jo Khuda ke wujud ki haqeeqat ko wazeh karte hain. Hum is behas ko ek aise andaaz mein pesh karenge jo logical aur ilmiy ho, taake har umar ke qari isse faida utha saken.
Islam mein Khuda par yaqeen, jise Tawhid (Allah ki wahdaniyat) kaha jata hai, bunyadi aqeeda hai. Yeh aqeeda insaan ki zindagi ko ek gehra maqsad aur seedhi hidayat deta hai. Quran-e-Kareem, jo Allah ki kitaab hai, posheeda cheezon (Ghaib) par yaqeen rakhne walon ke liye hidayat ka zariya hai.
Allah ke wujud ko samajhne ke teen bunyadi tareeqe Islam mein bayan kiye gaye hain: Sam’iyyat (wahy aur paighambaron ke zariye), Ilham (roohani ilham ke zariye), aur Aql (logic aur gaur-o-fikar ke zariye). Tareekhi taur par, har qaum mein Allah ki taraf se ek nazeer (paighambar) aaya hai , jiski wajah se Khuda par yaqeen ek aam aur fitri aqeeda ban gaya hai. Is tarah, Khuda ka wujud Islami nazariye mein sirf ek falsafiyana behas nahi, balkay ek bunyadi haqeeqat hai jo ilahi wahy aur insani fitrat dono se tasdeeq shuda hai.
Key Takeaways: Khuda Ke Wujud Ki Haqeeqat
- Khuda ka Tasawwur Fitri Hai: Khuda par yaqeen insaan ki fitrat (innate nature) ka hissa hai, na ke sirf insani zehan ki paidawar.
- Aqli Tanaquz Se Bachna Zaroori: Atheist moqif mein aksar aqli tanaquzat (logical contradictions) paye jate hain, khaas taur par “absence of evidence” ke istemal mein.
- Sachai Ki Pehchan Bunyad Hai: Kisi bhi behas mein Khuda ke wujud par baat karne se pehle, sachai ko pehchanne ka mayaar tay karna zaroori hai.
- Allah Har Nuqs Se Paak Hai: Islam Khuda ko har insani sifat, jism aur kamzori se paak manta hai, jaisa ke Tanzih aur Tawhid ke aqeede mein wazeh kiya gaya hai.
- Ilm Aur Aql Ki Ahmiyat: Islam ilm aur aql ko haqeeqat tak pahunchne ka aham zariya qarar deta hai.
Objection: Khuda Sirf Insani Zehan Ki Paidawar Hai?
Aksar yeh daawa kiya jata hai ke Khuda ka tasawwur insani zehan ki paidawar hai, jise qadeem insaan ne kainaat ke raaz (jaise toofan, zalzale, maut ke baad ki zindagi) ko samajhne ke liye tarasha tha. Is nazariye ke mutabiq, jab insaan ko in qudrati waqiat ki wazahat nahi mili, to usne ek aisi Zaat ka tasawwur kiya jo in sab ko control karti ho, aur is tarah mukhtalif mazhab wujud mein aaye.
Islami Nuqta-e-Nazar: Fitrat-e-Insani Aur Khuda Ki Pehchan
Islam is daawe ki tardeed karta hai ke Khuda ka tasawwur sirf insani banawat hai. Humara aqeeda hai ke Khuda ko pehchanne ki salahiyat insaan ki fitrat (innate nature) mein shamil hai. “Fitra” ka matlab insaan ki woh paidaishi, ghair-tabdeel shuda fitri halat hai jo use Khuda ki wahdaniyat (oneness) ko pehchanne aur sahih-galat mein farq karne ki salahiyat deti hai.
Hadees-e-Nabwi (PBUH) mein aata hai: “Har bachcha fitrat par paida hota hai, phir uske maa baap use Yahoodi, Nasrani ya Majusi bana dete hain.” Is hadees se wazeh hota hai ke Khuda par yaqeen insaan ki bunyadi fitrat ka hissa hai, aur deegar aqeede baad mein mahol aur tarbiyat se mutasir hote hain. Fitra insaan ko sahih aur galat, haq aur batil mein farq karne ki inborn, intuitive salahiyat deti hai, aur is tarah Khuda ke wujud aur wahdaniyat ko mehsoos karne mein madad karti hai.
Ambiya (Prophets) aur Rusul ka maqsad logon ko unki fitrat ki taraf wapas lana aur Khuda ki wahdaniyat ki dawat dena tha. Unhone us ilm-e-haqiqat ko dobara yaad dilaya jo insaan ki fitrat mein maujood hai.
Quran-e-Kareem bayan karta hai ke Allah ne har rasool ko wahy ke zariye yahi paigham diya: “Aur humne tumse pehle koi rasool nahi bheja magar uski taraf wahy ki ke: Nahi hai koi mabood siwaye mere, to meri hi ibadat karo.” (Quran 21:25). Yeh is baat ko wazeh karta hai ke paighambaron ka kaam kisi naye Khuda ko mutaarif karana nahi tha, balkay insaan ko us haqeeqat ki taraf lautana tha jo uski rooh mein pehle se maujood hai. Wahy, is fitri pehchan ko bedaar karne aur use mukammal hidayat faraham karne ka zariya hai.
Is tarah, Khuda ka tasawwur insani zehan ki kamzori ya jahalat ka nateeja nahi, balkay insaan ki fitri pehchan aur ilahi hidayat ka markaz hai.
Aqli Tanaquz: “Absence of Evidence” Ki Ghalat Tafseer
Behas ke dauran, jab Khuda ka wujud par dalail ki baat aati hai, to aksar atheist hazraat yeh moqif ikhtiyar karte hain ke unke paas kainat ke kisi bhi creator ke wujud ka koi “evidence conclusion” nahi hai. Is moqif ko Carl Sagan ke mashhoor qaul “Absence of evidence is not evidence of absence” (Saboot ki adam maujoodgi, adam maujoodgi ka saboot nahi hai) se taqwiyat di jati hai.
Khuda Ka Wujud Aur Atheist Moqif Mein Self-Contradiction
Mufti Yasir Nadeem Al Wajidi sahab ne is nuqte par aqli tanaquz (logical contradiction) ki nishandahi ki hai. Jab atheist yeh qabool karta hai ke “absence of evidence is not evidence of absence” (yani saboot na hone ka matlab yeh nahi ke woh cheez maujood nahi hai), to phir woh is bunyad par Khuda ke wujud ka inkar kaise kar sakta hai ke uske paas Khuda ke wujud ka koi “conclusion” nahi hai?
Agar saboot ki adam maujoodgi, kisi cheez ki adam maujoodgi ka saboot nahi hai, to phir woh cheez maujood ho sakti hai, chahe uska saboot na ho. Is surat mein, sirf saboot na hone ki bunyad par Khuda ke wujud ka inkar karna khud ek aqli tanaquz hai.
- Self-Contradiction Kya Hai?
- Self-contradiction (Aqli Tanaquz) ek aisi baat ya bayan hota hai jiske do hisse ek doosre ke bilkul mukhalif hon, yaani agar ek sahih ho to doosra ghalat hona lazmi ho. Misal ke taur par, “Main zinda bhi hoon aur zinda nahi bhi hoon” ek self-contradictory bayan hai.
- Is behas mein, atheist ka moqif “absence of evidence is not evidence of absence” ko qabool karna, aur phir usi waqt Khuda ke wujud ka inkar karna sirf is bunyad par ke unke paas koi “conclusion” nahi hai, ek aqli tanaquz paida karta hai. Agar saboot ki ghair-maujoodgi, ghair-maujoodgi ka saboot nahi hai, to phir Khuda ke wujud ka imkan ab bhi baqi rehta hai, aur is imkan ko sirf “conclusion na hone” ki bunyad par radd karna aqli taur par durust nahi.
Is tarah, Mufti sahab ne wazeh kiya ke atheist ka moqif, agar uski bunyadi aqli usoolon par gaur kiya jaye, to woh khud apne andar tanaquz rakhta hai.
Sachai Ki Pehchan: Bunyadi Sawal
Khuda ka wujud par behas mein, Mufti Yasir Nadeem Al Wajidi sahab ne ek bunyadi aur aham sawal uthaya: “How do you know the truth?” (Aap sachai ko kaise jante hain?). Unhone is baat par zor diya ke Khuda ke wujud ko sabit karne se pehle, humein yeh tay karna zaroori hai ke hum sachai tak kaise pahunch sakte hain aur uski pehchan ka mayaar kya hai.
Islami Epistemology: Sachai Tak Pahunchna
Islam mein sachai (haqeeqat) tak pahunchne ke mukhtalif tareeqe bayan kiye gaye hain, jo insani ilm aur idrak ke mukhtalif pehluyon ko shamil karte hain:
- Sam’iyyat (Wahy aur Paighambaron ke Zariye): Yeh woh ilm hai jo Allah ki taraf se wahy (revelation) ke zariye Ambiya-e-Kiram (Prophets) tak pahuncha, aur phir unke zariye insaniyat tak. Quran aur Hadith is ilm ke bunyadi zariye hain. Yeh ilm un haqeeqaton ko bayan karta hai jo insani aql aur hosh se bahar hain, jaise Khuda ki zaat, ghaib ki baatein, aur akhirat.
- Aql (Logika aur Gaur-o-Fikar ke Zariye): Islam insaan ko apni aql istemal karne aur kainaat par gaur-o-fikar karne ki dawat deta hai. Quran mein beshumar ayatein hain jo insaan ko aasman, zameen, aur apni takleeq par gaur karne ki targheeb deti hain, taake woh Khaliq ki qudrat aur hikmat ko pehchan sake. Aql ke zariye hum kainat ke nizam, design aur maqsad ko samajh kar Khuda ke wujud tak pahunch sakte hain.
- Ilham (Roohani Tajurba ke Zariye): Yeh woh dakhili (internal) ilm hai jo Allah ki taraf se khaas bandon ko ilham ke zariye ata hota hai. Yeh roohani tajurba Khuda ki maujoodgi aur uske saath insaan ke rishte ko mehsoos karne ka zariya banta hai. Duaon ki qubooliyat aur zameer ki awaz bhi is ilham ki mukhtalif shaklein hain.
Is tarah, Islam sachai ko sirf ek falsafiyana concept nahi manta, balkay uski pehchan ke liye mukammal aur mutawazan tareeqe faraham karta hai, jismein wahy, aql aur roohani tajurba sab shamil hain.
Allah Ki Be-Misaaliyat: Tanzih Aur Tawhid
Behas ke dauran, atheist ne kuch aise Khuda ka zikr kiya jo “Yaqub se kushti ladta hai” ya “duniya ke arbon insano mein se ek shakhs ko apna mehboob bana leta hai”. Mufti sahab ne is baat ko wazeh karne ki koshish ki ke yeh Islami Khuda ka tasawwur nahi hai.
Allah Ko Insani Sifat Se Pak Rakhna (Tanzih)
Islam mein Allah Ta’ala ko har qism ki insani sifat (Tashbih) aur jism (Tajsim) se pak mana jata hai. Yeh aqeeda Tanzih kehlata hai, jiska matlab hai Allah ki bulandi aur be-misaaliyat. Allah Ta’ala kisi jagah, waqt, ya shakal mein qaid nahi hai. Woh apni zaat aur sifaton mein be-misaal hai. Allah ka wujud hamesha se hai aur woh kisi jagah ka mohtaj nahi tha jab koi jagah wujud mein nahi aayi thi. Woh na to koi jism hai, na koi maddah jo hadood ya pemaish se ghira ho, aur na hi woh apni takleeq mein se kisi cheez ke mushabah hai. Woh zamani aur makani hadood se bala-tar hai, aur insani samajh aur idrak se bahar hai.
Muslim ulema ne Allah ki sifaton ko samajhne ke liye “Bila Kayf” (baghair kaise) ke tareeqe ko apnaya hai. Iska matlab hai ke Quran aur Hadith mein Allah ki jin sifaton ka zikr hai (jaise haath, aankh, arsh par mustawi hona), unhe baghair yeh sawal kiye tasleem kiya jaye ke woh kaise hain, taake insani tasawwur se paak rakha ja sake aur Allah ko makhlooq se tashbeeh dene se bacha ja sake. Imam Ahmad ibn Hanbal ne kaha: “Jo kuch bhi tumhare zehn mein (Allah ke bare mein) aaye, Allah usse mukhtalif hai.” Yeh is baat par zor deta hai ke Allah ki zaat insani tasawwur se kahi zyada buland hai.
“Laisa Ka Mislihi Shai’un” (Uski Misal Koi Cheez Nahi)
Quran-e-Kareem ki bunyadi taleem hai ke “Uski misal koi cheez nahi hai. Aur woh sab kuch sunne wala, sab kuch dekhne wala hai.” (Quran 42:11). Yeh ayat Allah ki be-misaaliyat ko wazeh karti hai aur har qism ke shirk aur tashbeeh (Allah ko makhlooq se milana) ki tardeed karti hai. Allah “Ahad” (mutlaq wahid) aur “As-Samad” (be-niyaz) hai, woh na kisi ka baap hai aur na kisi ka beta, aur na hi koi uske barabar hai.
Hazrat Yaqub (A.S.) Aur Allah Se Kushti Ka Waqia: Islami Nuqta-e-Nazar
Bible mein Hazrat Yaqub (A.S.) ke Allah se kushti karne ka waqia bayan kiya gaya hai. Is waqie mein Jacob ko “man” aur “God” dono se kushti karte hue dikhaya gaya hai, aur unka naam “Israel” (contends-with-God) rakha gaya.
Islam mein, yeh waqia Quran-e-Kareem mein maujood nahi hai. Islami aqeede ke mutabiq, Allah Ta’ala ko insani shakal mein tasawwur karna ya usse jismaani taur par kushti karna mumkin nahi hai, kyunke Allah har qism ki jismaani sifaton se paak hai aur woh kisi jagah ya shakal mein qaid nahi. Muslim mufassireen (commentators) is waqie ko, agar iska zikr kiya bhi jata hai, to use roohani tajurba, ilham, ya farishte se mulaqat ke taur par dekhte hain, na ke Allah se jismaani kushti ke taur par.
Hazrat Yaqub (A.S.) Islam mein ek azeem Nabi hain, jinhon ne Ibrahim (A.S.), Ishaq (A.S.) aur Ismail (A.S.) ki tarah Tawhid (Allah ki wahdaniyat) ki dawat di. Quran mein unhe “quwwat aur basirat wale” aur “chune hue logon mein se” bayan kiya gaya hai. Unki ahmiyat unki Allah ke saamne mukammal itaat aur Tawhid par mazboot yaqeen mein hai. Yeh Islami nuqta-e-nazar Allah ki azmat aur Ambiya ki shaan ko barqarar rakhta hai, aur kisi bhi aise tasawwur ko radd karta hai jo Allah ko insani hadood mein qaid karta ho.
Nateeja
Khuda ke wujud par behas ek gehra falsafiyana aur roohani sawal hai. Humne dekha ke atheist ka yeh daawa ke Khuda ka tasawwur sirf insani zehan ki paidawar hai, fitrat-e-insani aur aqli dalail se mutasadam hai. Mufti Yasir Nadeem Al Wajidi sahab ne behas mein atheist ke moqif mein maujood aqli tanaquz ko wazeh kiya aur sachai ki pehchan ke bunyadi sawal ko uthaya.
Islam Khuda ko har insani sifat aur kamzori se paak manta hai, aur uski wahdaniyat (Tawhid) aur be-misaaliyat (Tanzih) par zor deta hai. Allah Ta’ala woh Zaat hai jo har mohtaji se paak hai aur jiski misal koi nahi.
Islam mein Khuda par yaqeen insaan ko be-chaini, tension aur depression se nijat dila kar sukoon aur tahammul ata karta hai. Allah ke faislon par itminan rakhna isliye zaroori hai kyunki Allah woh nahi deta jo insaan ko acha lagta hai, balkay woh deta hai jo insaan ke liye behtar hota hai. Yeh aqeeda insaan ko zindagi ki mushkilat mein sabr aur shukr sikhata hai.
Naujawanon ko dawat di jati hai ke woh in dalail par gaur karein, apni fitrat ki awaz sunein, aur ilm-o-aql ki roshni mein Khuda ki pehchan hasil karein.
Islam sirf ibadat ka naam nahi, balkay ilm aur hikmat ka bhi mazhab hai. Ilm (knowledge) Islam mein bahut ahmiyat rakhta hai; Hazrat Ali (R.A.) ne farmaya ke “Ilm maal se behtar hai, kyunki ilm teri hifazat karta hai jabke maal ki tujhe hifazat karna padti hai, ilm hakim hai aur maal mahkoom, maal kharch karney se ghatta hai jabke ilm kharch karney se barhta hai.”
Baghair ilm ke shakhs ko insaan manane se bhi inkar kiya gaya hai, kyunki ilm hi woh sifat hai jis se insaan janwaron se mumtaz karti hai. Ilm-e-Ladunni (divine knowledge jo Allah ki taraf se directly milta hai) bhi is baat ki taraf ishara karta hai ke ilm ke darwaze sirf kitabon tak mehdood nahi.
Isliye, naujawanon ko apni aqal aur ilm ka istemal karte hue haqeeqat ki talash karni chahiye. Islam unhe is safar mein mukammal hidayat aur roshni faraham karta hai, jo unki dakhili aur kharji zindagi dono mein sukoon aur maqsad la sakta hai.
FAQs
Q: Kya Islam mein Khuda ko dekha ja sakta hai? A: Islam mein Allah Ta’ala ko is duniya mein aankhon se dekhna mumkin nahi hai. Quran aur Hadith mein wazeh kiya gaya hai ke Allah har qism ki jismaani hadood se paak hai aur insani idrak se bahar hai. Akhirat mein momineen ko Allah ka deedar naseeb hoga, lekin uski kaifiyat insani samajh se bala-tar hogi.
Q: Atheism aur Islam mein kya bunyadi farq hai? A: Atheism Khuda ke wujud ka inkar karta hai aur kainat ko baghair kisi Khaliq ke wujud mein aaya hua manta hai. Jabke Islam Khuda ki wahdaniyat (Tawhid) par yaqeen rakhta hai, use kainat ka Khaliq, Malik aur Rab manta hai, aur insaan ko uski ibadat aur itaat ka hukm deta hai.
Q: Fitrat kya hai aur iska Khuda par yaqeen se kya talluq hai? A: Fitrat insaan ki woh paidaishi, ghair-tabdeel shuda fitri salahiyat hai jo use Khuda ki wahdaniyat ko pehchanne aur sahih-galat mein farq karne ki salahiyat deti hai. Islam ke mutabiq, har bachcha fitrat-e-Islam par paida hota hai, yani Khuda par yaqeen insaan ki bunyadi fitrat ka hissa hai.
Q: “Absence of evidence is not evidence of absence” ka kya matlab hai? A: Is qaul ka matlab hai ke agar kisi cheez ka saboot maujood na ho, to iska yeh matlab nahi ke woh cheez maujood nahi hai. Yeh ek falsafiyana usool hai jo is baat par zor deta hai ke saboot ki ghair-maujoodgi ko kisi cheez ki ghair-maujoodgi ka qatai saboot nahi samjha ja sakta.
Q: Islam mein logical fallacies ko kaise dekha jata hai? A: Islam aql aur ilm par zor deta hai, aur sahih reasoning ko ahmiyat deta hai. Logical fallacies (aqli maghalate) ghalat reasoning ke tareeqe hain jo kisi behas ko kamzor karte hain. Islam mein, dalail pesh karte waqt in fallacies se bachne ki targheeb di jati hai taake baat ko mazboot aur wazeh tareeqe se samjhaya ja sake.
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