Taqdeer aur Insani Ikhtiyar: islam and free will

islam and free will: Insan hamesha se apne mustaqbil aur usme apne role ko le kar mutafakkir raha hai. Kya hum apni zindagi ke faislon ke khud mukhtar hain, ya sab kuch pehle se hi likha ja chuka hai? Yeh sawal, khaas taur par jab baat “Taqdeer” ya “Qaza O Qadar” ki aati hai, aksar zehnon mein uljhan paida karta hai. Bahut se log ghalat fehmi ka shikar ho jate hain aur samajhne lagte hain ke agar Allah Ta’ala sab kuch jante hain, to phir hamare amal karne ka kya faida, aur kya hum sirf apni Taqdeer ke aage majboor hain?

Yeh behes sirf ilmi nahi, balki hamari rozmarra ki zindagi aur akhrat ki tayyari par bhi gehre asar rakhti hai. Agar hamara ikhtiyar nahi, to phir jaza aur saza ka kya matlab? Kya Islam waqai insaan ko majboor-e-mahez samajhta hai? Is article mein, hum islami nuqta-e-nazar se is aham masle ko samjhenge, shukook-o-shubahat ka izala karenge, aur wazeh karenge ke Taqdeer aur insani ikhtiyar ke beech kya rishta hai. Hum janenge ke kis tarah Allah ka be-intiha ilm hamare ikhtiyar ko sabaq nahi karta.

Key Takeaways / Important Points:

• Taqdeer ka asal matlab Allah ka woh mukammal ilm hai jo woh har cheez ke bare mein rakhte hain, na ke insani azadi ki salbi.
• Insaan ko apne mustaqbil ya Taqdeer ka ilm nahi hota, isliye use apne ikhtiyar aur koshish par tawajjuh deni chahiye.
• Allah ke ilm mein kisi cheez ka hona, us cheez ke hone ka sabab nahi banta, balki sirf uski haqeeqat ka izhar hota hai.
• Islam insaan ko mukhtar manta hai aur uske aamal par jaza-o-saza ka nizam isi ikhtiyar ki buniyad par qaim hai.
• Taqdeer ke masle ko samjhte waqt apne aap ko Khuda ki jagah rakh kar sochna ghalat fehmi paida karta hai; hamein insani hadood mein reh kar is par gaur karna chahiye.

Objection: Kya Hum Jannat ya Jahannum Ke Liye Pehle Se Hi Tay Shuda Hain?

Bahut se log, khaas taur par ek mashhoor Hadees ka hawala dete hue, yeh aitraz karte hain ke Allah ne Hazrat Adam (AS) ki pusht se do groups nikale the – ek Jannat walon ka aur ek Jahannum walon ka – aur unhein unke anjaam ke mutabiq aamal par laga diya.

Isse yeh ta’assur milta hai ke insan paidaishi taur par kisi ek group ka hissa ban kar majboor ho jata hai, aur uske paas koi ikhtiyar nahi hota ke woh apne mustaqbil ko badal sake. Is fikr ke mutabiq, agar koi shakhs Jahannum ke liye paida kiya gaya hai, to woh kitni bhi nekiyan kar le, uski Taqdeer badal nahi sakti. Yeh sawal insani azadi aur Islam mein adal ke tasawwur par bhi shubhaat paida karta hai.

Is aitraz ki buniyad asal mein Hadees ki ghalat tafseer aur Taqdeer ke ilm-e-Ilahi se mutaliq na-samjhi par mabni hai. Jo log yeh aitraz karte hain, woh aksar ek aisi Logical Fallacy ka shikar hote hain jise hum “False Cause Fallacy” keh sakte hain. Yani woh Allah ke ilm ko amal ka sabab samajh lete hain, jabke ilm sirf haqeeqat ka inkeshaf hota hai, na ke us ka takhleeqi amil.

Jawab: Allah Ka Ilm aur Hamara Ikhtiyar – islam and free will

Taqdeer ka masla Islam ke buniyadi aqeedon mein se ek hai. Is par iman lana har Musalman ke liye zaroori hai. Magar iska matlab yeh hargiz nahi ke insaan majboor hai. Iski wazahat ke liye chand buniyadi nuqtay samjhna zaroori hai:

1. Allah Ka Ilm Kaamil Hai, Hamara Ilm Naaqis: Allah Ta’ala alim-ul-ghaib hain. Unhein har us cheez ka ilm hai jo guzar chuki hai, jo is waqt ho rahi hai, aur jo aane wale waqt mein hogi.

Is mein har fard ka anjaam bhi shamil hai. Jab Hadees mein yeh farmaya gaya ke Allah ne Adam (AS) ki pusht se do groups nikale, to iska matlab yeh nahi ke Allah ne unhein zabardasti Jannati ya Jahannami bana diya. Balki, iska matlab yeh hai ke Allah Ta’ala ko apne Azali ilm (Eternal Knowledge) mein pehle se hi maloom tha ke kaun apni azad marzi aur ikhtiyar se kya raasta ikhtiyar karega aur uska anjaam kya hoga. Yeh ilm kisi ko majboor nahi karta.

Misaal ke taur par, agar aap ne kisi taleem yafta dost ko dekha jo college mein achhe marks score karta hai, to aap keh sakte hain ke “mujhe pata tha ke woh achha result layega.” Aapka yeh ilm uske achhe result ka sabab nahi bana. Usne apni mehnat aur ikhtiyar se woh result hasil kiya. Aapka ilm sirf uske mustaqbil ke natije ka inkeshaf tha, uski wajah nahi. Isi tarah, Allah ka ilm hamare aamal aur anjaam ka ilm hai, na ke unhein zabardasti hum par musallat karna.

2. Hamein Apni Taqdeer Ka Ilm Nahi: Dunya mein kisi bhi insaan ko yeh nahi maloom ke woh kis group se talluq rakhta hai, ya uska anjaam Jannat hoga ya Jahannum. Agar hamein apni Taqdeer ka ilm hota, tab shayad majboori ka dawa kiya ja sakta tha.

Lekin jab hamein iska ilm hi nahi, to hum kaise keh sakte hain ke hum majboor hain? Imam Tirmidhi ki riwayat shuda Hadees mein Nabi Akram (SAW) ne farmaya: “Har ek shakhs ke liye us kaam mein asaani kar di jati hai jis ke liye woh paida kiya gaya ho.” Is Hadees ka mafhoom yeh hai ke agar Allah ko ilm hai ke koi shakhs Jannati hai, to Allah Ta’ala uske liye Jannat walay aamal karna asaan kar dete hain, aur agar Jahannami hai to Jahannum walay. Lekin yeh asaani insaan ki apni marzi aur ikhtiyar ke baad hoti hai, na ke uski azadi ko cheen kar. Insaan ko neiki ya badi ka raasta chunne ka ikhtiyar diya gaya hai.

3. Insaan Mukhtar Hai, Majboor Nahi: Quran Majeed aur Hadees dono is baat par zor dete hain ke insaan ko free will (ikhtiyar) diya gaya hai. Allah Ta’ala farmate hain:

“Humne usay raasta dikha diya, ab chahe woh shukr guzar bane ya na shukra.” (Surah Al-Insan: 3) Aur farmaya: “Aur insaan ke liye wahi hai jiski usne koshish ki.” (Surah An-Najm: 39)

Yeh ayatein wazeh taur par insaan ke ikhtiyar aur uski koshish ki ehmiyat ko bayan karti hain. Agar insaan majboor hota, to Allah usay koshish ka hukm na dete, na hi uske aamal par jaza-o-saza muqarrar karte. Jis tarah ek talib-e-ilm ko imtehan mein uski karkardagi par number milte hain, uski apni mehnat ki buniyad par, na ke ustad ke pehle se ilm hone ki wajah se.

Objection: Agar Allah Chahta Hai Toh Hi Hum Kuch Kar Sakte Hain – Kya Yeh Majboori Nahi?

Ek aur aitraz jo is masle mein aksar uthaya jata hai woh Quran ki is ayat se mutalliq hai:

“Aur tum kuch nahi chah sakte magar jo Allah chahe.” (Surah At-Takwir: 29)

Is ayat ko sun kar baaz log yeh samajhte hain ke iska matlab hai ke hamari apni koi marzi ya chahat hai hi nahi; sab kuch Allah ki marzi par munhasir hai. Is tarah se woh dobara insaan ke ikhtiyar ko kamzor samajhne lagte hain. Yeh ek Slippery Slope Fallacy ki misaal hai, jahan ek baat (Allah ki marzi ka kulli ikhtiyar) se ghalat natija (insani be-ikhtiyari) akhaz kiya jata hai.

Jawab: Allah Ki Mashiyat Aur Insaan Ki Marzi Ka Ta’alluq

Is ayat ka mafhoom us tarah se nahi hai jis tarah aksar log samajh lete hain. Darasal, yeh ayat Allah Ta’ala ki Quwwat-e-Kaamila aur unki rububiyat (Lordship) ko bayan karti hai. Iska matlab yeh hai ke insaan ki chahat bhi Allah ki mashiyat (Will) ke tehat hai. Yani, insaan jo kuch bhi chahta hai, woh Allah ki ijazat aur unke banaye hue nizam ke andar hi chahta hai. Agar Allah na chahein, to insaan kuch bhi nahi chah sakta, na hi kuch kar sakta hai.

1. Allah Ki Mashiyat: Mutlaq aur Kulliya: Allah ki mashiyat mutlaq aur kulliya hai. Koi bhi cheez, chahai woh insaan ki marzi ho ya koi kainati hadsa, Allah ki mashiyat se bahar nahi. Iska matlab yeh nahi ke Allah Ta’ala har fard ke har amal ko zabardasti us par musallat karte hain. Balki, iska matlab yeh hai ke insaan ko chahat aur amal ka jo ikhtiyar diya gaya hai, woh bhi Allah hi ki den hai aur Allah hi ke nizam mein kaam karta hai.

Jis tarah ek programmer ne ek complex software banaya ho. Us software ke andar user ko mukhtalif options diye gaye hon aur woh apni marzi se un options ko use kar sake. Lekin woh user jo kuch bhi kar raha hai, woh us software ki hadood mein hi kar raha hai, jise programmer ne design kiya hai. Uska ikhtiyar programmer ke overall control ke under hi hai.

2. Insaan Ki Marzi: Juzwi aur Mehdi: Insaan ko jo marzi di gayi hai woh juzwi (partial) aur mehdi (limited) hai. Hum har cheez nahi chah sakte jo hamare zehn mein aaye. Hamari chahaton ka wajood Allah ki mashiyat ke bina mumkin nahi. Lekin is juzwi marzi ke andar hi insaan apne aamal ka zimmedar hai. Allah Ta’ala ne hamein neiki aur badi, iman aur kufr ke beech intekhab ka ikhtiyar diya hai. Jab insaan kisi cheez ko apni marzi se chahta aur karta hai, to Allah Ta’ala uske liye us kaam mein asaani paida kar dete hain.

Is masle ko samjhane ke liye ek aur misaal di ja sakti hai. Ek raste par do galliyan hain. Ek achhi aur saaf suthri, doosri kachre se bhari hui. Aap apni marzi se kisi bhi gali ko chun sakte hain. Lekin aapka chalna, aapka ikhtiyar, aur raaston ka wajood, yeh sab us bade nizam (Allah ki mashiyat) ke tehat hai jisne in raaston ko banaya aur aapko chalne ki taqat di. Aapki marzi Allah ki qudrat se takraati nahi, balki uske andar hi kaam karti hai.

Objection: Allah Ke Ilm Se Majboori Ka Tasawwur – Ek Ghalat Fei

Aksar log Taqdeer ke masle mein ek Ad Ignorantiam Fallacy ka shikar ho jate hain, jahan woh apni na-samjhi ko dalil bana lete hain. Yaani, kyunki unhein yeh baat samajh nahi aati ke Allah ka ilm aur insani ikhtiyar dono aik saath kaise ho sakte hain, to woh yeh natija nikal lete hain ke aisa mumkin nahi aur insaan majboor hai. Unke nazdeek, agar Allah ko har cheez ka ilm hai, to woh cheez lazman waqai ho kar rahegi, aur insaan use badal nahi sakta, lihaza woh majboor hai. Yeh unki ilmi hadood ka natija hai, na ke haqeeqat ka.

Jawab: Taqdeer Ke Do Sire – Khuda Ka Sirah Aur Insaan Ka Sirah

Taqdeer ko sahih taur par samajhne ke liye yeh zaroori hai ke hum uske do mukhtalif “siro” (ends) ko samajhen:

1. Khuda Ka Sirah (Allah’s End of Destiny): Taqdeer ka ek sirah Allah Ta’ala se talluq rakhta hai. Yeh sirah Allah ke ilm, unke irade, aur unki qudrat se jura hua hai. Allah Ta’ala ko har cheez ka mukammal ilm hai. Woh jante hain ke har fard apni azad marzi se kya karega aur uska anjaam kya hoga.

Yeh ilm mutlaq (absolute) aur la-mehdood (infinite) hai. Hamare paas is ilm tak rasai nahi. Hum Allah ke ilm ki gehraiyon ko mukammal taur par samajh nahi sakte, kyunki hamari aqal aur samajh ki hadood hain. Allah Ta’ala ki zaat ko mukammal taur par jaane bagair bhi hum un par iman rakhte hain, to phir unke ilm ke is pehlu ko mukammal taur par na samajh pane ki surat mein bhi us par iman rakhna chahiye. Humein us cheez mein dakhal andaazi nahi karni chahiye jo Allah ke ilm aur unke daire mein aati hai.

2. Insaan Ka Sirah (Human’s End of Destiny): Taqdeer ka doosra sirah insaan se talluq rakhta hai. Insaan ke liye Taqdeer ka matlab yeh hai ke usay apni zindagi mein ikhtiyar diya gaya hai. Usay neiki aur badi ke raaste chunne ki azadi hai. Usay koshish karne, mehnat karne, aur apne faisle lene ka ikhtiyar diya gaya hai. Insaan ko apne anjaam ka ilm nahi hota. Isi wajah se woh imtehan mein hai. Agar insaan ko apni Taqdeer ka ilm hota, to imtehan ka tasawwur be-ma’ani ho jata.

Jis tarah ek talib-e-ilm ko imtehan dena hota hai. Ustad ko pehle se ilm ho sakta hai ke kaun sa talib-e-ilm paas hoga aur kaun sa fail. Lekin ustad ka yeh ilm talib-e-ilm ko paas ya fail hone par majboor nahi karta. Talib-e-ilm ko phir bhi apni mehnat aur ikhtiyar se imtehan dena hota hai. Agar talib-e-ilm yeh kehna shuru kar de ke “mujhe to pata hai ustad ko pata hai main fail ho jaunga, to main koshish kyun karun?”, to yeh uski apni nadani aur ghalat fehmi hogi. Usay sirf is baat par tawajjuh deni chahiye ke woh apne ikhtiyar ka sahih istemal kare aur mehnat kare.

Isi tarah, hamein Taqdeer ke masle mein sirf apne sire par khara ho kar sochna chahiye. Hamein apne aap ko Allah ki jagah rakh kar unke ilm aur mashiyat ko samajhne ki koshish nahi karni chahiye, kyunki yeh hamari hadood se bahar ki baat hai. Jab hum insani hadood mein reh kar Taqdeer ko dekhte hain, to koi uljhan paida nahi hoti. Humein apne aamal aur ikhtiyar par tawajjuh deni chahiye, kyunki aakhirat mein hamari jaza aur saza hamare ikhtiyar aur koshish ki buniyad par hogi.

Taqdeer Aur Ibtila (Aazmaish) Ka Tasawwur

Islam mein Taqdeer ka tasawwur darasal insaan ki aazmaish (ibtila) ke tasawwur se gehre taur par jura hua hai. Agar insaan majboor hota, to aazmaish ka koi maqsad nahi hota, aur na hi jaza-o-saza ka koi matlab rehta. Allah Ta’ala ne insaan ko duniya mein is liye bheja hai taake woh azadana taur par achhe aur bure raaste mein se kisi ek ka intekhab kar sake. Is intekhab ki buniyad par hi woh aakhirat mein Jannat ya Jahannum ka haqdar hoga.

Quran-o-Hadees mein aise kayi dalail maujood hain jo insaan ke ikhtiyar aur uski zimmedari ko wazeh karte hain. Misaal ke taur par, Allah Ta’ala ne Quran mein baar baar insan ko nek aamal karne, buraiyon se bachne, aur tauba karne ka hukm diya hai. Agar insaan majboor hota, to in ahkamat ka koi matlab nahi rehta. Allah Ta’ala insaan ko uski taqat se zyada bojh nahi dalte aur usay uski koshish ka pura badla dete hain.

Ek aham nukta yeh bhi hai ke Taqdeer ka ilm Allah ke paas hai. Humne koi bhi amal karne se pehle apni Taqdeer nahi dekhi hoti. Jab hamein koi amal karna hota hai, to hamare paas do raaste hote hain – neiki ya badi. Hum apni marzi se kisi ek ko chun sakte hain. Is chunav ke baad jo natija aata hai, woh Allah ke ilm ke mutabiq hota hai. Lekin Allah ka ilm hamare chunav ki wajah nahi banta.

Conclusion (Natija)

islam and free will: Akhir mein, yeh baat wazeh ho jati hai ke Taqdeer ka Islami tasawwur insani ikhtiyar aur azadi ke mutasadam nahi. Balki, yeh Allah Ta’ala ke mukammal ilm aur qudrat ko bayan karta hai. Hum insaan apne anjaam se be-khabar hain aur hamein apni zindagi mein apne ikhtiyar ko sahih taur par istemal karne ki zimmedari di gayi hai. Allah ka ilm hamari majboori ki dalil nahi, balki is baat ka saboot hai ke Allah Ta’ala har cheez se ba-khabar hain aur unka ilm la-mehdood hai.

Hamein Taqdeer ke masle mein hadood se tajawuz nahi karna chahiye aur un cheezon mein gaur nahi karna chahiye jo hamari aqal aur ilm ki hadood se bahar hain. Apne aap ko Khuda ki jagah rakh kar sochna sirf uljhan paida karta hai. Is ke bajaye, hamein Allah par tawakkul karte hue, apne ikhtiyar ka sahih istemal karte hue, nek aamal karne ki koshish karni chahiye. Jab hum apne hisse ka kaam karte hain, to Allah Ta’ala usmein barkat dalte hain aur hamare liye asaaniyan paida karte hain. Is mawzoo par mazeed gaur-o-fikr ke liye zaroori hai ke hum Quran aur Sahih Ahadith ka mutala karein aur Ulama-e-Kiram se rehnumayi haasil karein.

FAQs

Q: Agar Allah ko sab kuch pehle se hi maloom hai, to phir hamari duaon ka kya faida? A: Allah Ta’ala ko sab kuch maloom hai, lekin dua karna ibadat hai. Dua Taqdeer ko badal sakti hai (agar Allah chahein), ya usmein asaani paida kar sakti hai. Dua karna bhi Allah ki mashiyat ka hissa hai. Allah jante hain ke aap dua karenge, aur us dua ka kya natija hoga. Dua karna khud ikhtiyar ka izhar hai aur isse bande aur Rabb ka rishta mazboot hota hai.

Q: Kya Taqdeer insan ko nek ya bad banne par majboor karti hai? A: Nahi, Taqdeer insan ko nek ya bad banne par majboor nahi karti. Allah Ta’ala ne insan ko ikhtiyar diya hai ke woh neki aur badi mein se kisi ek raaste ka intekhab kare. Allah ko pehle se ilm hota hai ke insan apni azad marzi se kya raasta chunega, lekin yeh ilm usay majboor nahi karta. Insan apne aamal ka khud zimmedar hai.

Q: Agar koi shakhs nekiyan karta rahe aur uska anjaam Jahannum ho, to kya yeh adal hai? A: Islam mein aisa nahi hota. Jo shakhs khuloos-e-niyat se nek aamal karta hai aur iman par qaim rehta hai, uska anjaam Jannat hi hota hai. Hadees mein bhi farmaya gaya hai ke agar Allah kisi ko Jannat ke liye paida karte hain (yaani Allah ko ilm hota hai ke woh Jannati hoga), to Allah usay Jannat walay aamal par laga dete hain aur woh usi par marta hai. Allah Ta’ala be-had Adl wale hain aur kisi par zulm nahi karte.

Q: Taqdeer par iman lane ka hamari zindagi par kya asar hona chahiye? A: Taqdeer par iman lane se insan mein sabr, tawakkul, aur qana’at paida hoti hai. Jab koi museebat aati hai, to woh yeh samajhta hai ke yeh Allah ki mashiyat se hai aur usay sabr karna chahiye. Isi tarah, jab koi kamyabi milti hai, to woh Allah ka shukr ada karta hai. Taqdeer par iman insan ko mehnat aur koshish se ghafil nahi karta, balki usay yeh yaqeen dilata hai ke uska har amal Allah ke ilm mein hai aur uska badla milega.