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Tawheed Ki Aqsaam By: Shaykh Saleh Sa'ad Al-Suhaimi حفظہ اللہ

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#1
Tawheed Aur Uski Ki Aqsaam

By: Shaykh Saleh bin Sa’d Al-Suhaimi Hafidahullah.

Urdu Tarjuma: Safi Ahmed Madani Hafidahullah.

Romanised: Syed Ibraheem Salafi.

Source Of Arabic Aayaat: QUR'AN
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بسم الله الرحمن الرحيم
Tawheed Aur Us Ki Aqsaam:

Tawheed ke lughawi ma'ana tanhaa karney ke hain, aur shariat mein sirf Allah(ﷻ) ki ibaadat ko tawheed kehtey hain. Tawheed ki teen qismen hain:

1) Tawheed e Rububiyat,

2) Tawheed e Ulohiyat aur Tawheed e Ibaadah,

3) Tawheed e Asmaa'a o Sifaat.
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1) Tawheed e Rububiyat:

Allah(ﷻ) ko uske af'aal mein yektaa samajhnaa, af'aal e ilaahi jaisey paidaa karna, rozi deyna, zindagi deyna, maut deyna, badshaahat karna, kayenaat ka intezaam karna wagera, yeh emaan o aqeedah rakhna ke Allah hi paidaa karney walaa hai, rozi deyney walaa hai, malik hai tasarruf karney walaa aur har cheez ki tadbeer karney walaa hai, uske faisley ko koi lautaa nahi sakta hai aur na uske hukm ko koi taal sakta hai.

Tawheed e Rububiyat ke dalaayil bahut sey hain.

Allah(ﷻ) ney farmaya:
إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ ۗ أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ ۗ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ
Tarjuma: "Dar'haqiqat tumhaara parwardigaar wahi Allah hai, jis ney aasmano aur zameen ko chay (6) din mein paidaa kiya, phir wo arsh par mustawi huwaa, wo raat ko din par dhaanktaa hai, din raat ke peechey dauda chala aata hai, suraj, chaand aur sitaarey sab uske hukm ke taabe’ hain, sun lo! usi ke liye paidaa karney ka ikhtiyaar hai aur usi ka hukm naafiz hai, saarey jahaano ka parwardigaar Allah ba-barkat hai." (Al A'raaf: 54)

Pehle zamaaney ke mushrikeen Tawheed e Rububiyat ka iqraar kartey thhey, lekin is iqraar ke ba-wujood bhi wo musalmaan shumaar na ho sakey kyun'ke unhune Tawheed e Rububiyat ke laazimi natije Tawheed e Ulohiyat ka iqraar nahi kiya.
Allah (ﷻ) ney un ke iqraar e khaaliq ka zikr Qur'an mein kiya hai:

وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ
Tarjuma: "Agar aap un sey dariyaaft karen ke aasmaano aur zameen ko kis ney paidaa kiya hai tou wo zaroor kahenge ke un ko zabardast khoob ilm waali zaat ney paidaa kiya hai." (Az-Zukhruf: 9)

وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ ۖ فَأَنَّىٰ يُؤْفَكُونَ
Tarjuma: "Agar aap un sey pochyen ke un ko kis ney paidaa kiya hai tou wo zaroor kahenge ke Allah ney, phir wo kidhar behkey jaa rahey hain." (Az-Zukhruf: 87)

Allah (ﷻ) ki Rububiyat ke isbaat ke liye aqli aur naqli dalaayil be-shumaar aur be-inteha hain, makhlooq ka wujood khaaliq ke wujood ki daleel hai, kaarigari kaarigar ki nashaandahi karti hai, koi cheez khudh se wujood mein nahi aati hai balke uske liye mujid (wujood mein laane waale, paida karne waale) ka hona zaroori hai aur wo sirf Allah (ﷻ) ki zaat hai.

Allah (ﷻ) ney farmaya:
أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ
Tarjuma: "Kya yeh kisi khaaliq ke bagair khudh paidaa ho gaye hain ya yeh khudh khaaliq hain." (At-Tur: 35)

وَفِي الْأَرْضِ آيَاتٌ لِّلْمُوقِنِينَ○ وَفِي أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ○ وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ
Tarjuma: "Aur zameen mein yaqeen waalon ke liye bahut si nashaaniyaan hain aur khudh tumhaarey andar kya tum ko soojhta nahi hai aur aasmaan mein tumhaara rizq hai aur wo cheez hai jis ka tum sey wadah kiya jaa raha hai." (Adh-Dhaariyat: 20, 21, 22)

Allah (ﷻ) ki kamaal e qudrat par bahut si chizen dalalat karti hain. shaayar kya khoob kehta hai:
وفى كل شى له آية
تدل على انه واحد
aur har cheez mein uske liye nishaani hai, jo batlaati hai ke wo tanha hai.
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2) Tawheed e Ulohiyat o Ibaadat:

Bande ka tamaam aqsaam o mazaahir e ibaadat jaisey namaaz, roza, qurbaani, nazr maanna, madad talab karna wagera, ko Allah ke saath khaas kar deyna, Allah (ﷻ) ney insaan ko usi ke liye wujood bakhshaa hai aur quwwat o iradah aur ikhtiyaar ataa farmaya hai, Tawheed e Ulohiyat bande ka sirf Allah hi ki bandagi karna aur ibaadat mein uske saath kisi ko shareek na karna hai, makhlooq ki bandagi na ki jaye chaahe wo buzurg Nabi ya Allah (ﷻ) ke muqarrab faristey hi kyun na hon, jis ney ibadaat ke kisi mazaahir ya qism ko ghairullah ki taraf pher diya wo kafir o mushrik hai.

Allah (ﷻ) ney farmaya:
قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ○ لَا شَرِيكَ لَهُ ۖ وَبِذَٰلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ
Tarjuma: "Aap keh dijiye ki meri namaaz aur meri qurbaani aur meri zindagi aur meri maut Allah hi ke liye hai jo jahaano ka parwardigaar hai. uska koi hissedaar nahi hai, mujhe isi baat ke aylaan ka hukm diya gaya hai aur main sab se pehle itaa'at karne waalon mein se hun." (Al-An'aam: 162,163)

وَمَن يَدْعُ مَعَ اللَّهِ إِلَٰهًا آخَرَ لَا بُرْهَانَ لَهُ بِهِ فَإِنَّمَا حِسَابُهُ عِندَ رَبِّهِ ۚ إِنَّهُ لَا يُفْلِحُ الْكَافِرُونَ
Tarjuma: "Aur jo Allah ke saath kisi doosrey ma’bood ko pukaarega jis ki us ke paas koi daleel nahi hai tou uska hisaab uske parwardigaar ke paas hoga. Yaqeenan kaafir kaamyaab na ho sakenge." (Al-Mominoon: 117)

Tawheed ki is qism Tawheed e Ulohiyat mein Ambiyaa e Kiraam aur un ki qaumon mein jhagda waaqe’ huwa. Kyun'ke pehle zamaaney ke mushrikeen is baat ka iqraar aur ayteraaf kartey thhey ke paidaa karney walaa aur tadbeer karney walaa Allah hi hai lekin wo us ke saath doosron ki bhi ibaadat kartey thhey aur unke mutalliq ye aqeedah rakhtey thhey ke yeh log Allah ke yahaan unki sifaarish karengey, Allah (ﷻ) ney iska zikr Qur'an mein kiya hai:
مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ
Tarjuma: "(Wo kehtey hain ke) hum in (buton wagera) ki pooja sirf is liye kartey hain ke wo humein Allah ke qareeb kardengey." (Az-Zumar: 3)

وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ
Tarjuma: "Hum ney Aap ﷺ se pehle jis Nabi ko bhi bheja tou us ki taraf wahi ki ke mere alaawah koi ma’bood nahi hai, pas tum meri hi ibaadat karo." (Al-Ambiyaa: 25)

Hum jab maujooda mushrikeen aur saabiqah (pichhle) daur ke mushrikeen ko dekhtey hain tou yeh natijah saamney aata hai ke is zamaaney ke mushrikeen puraaney mushrikon se kufr mein badhey huwe hain. Pehle zamaaney ke mushrikeen kushaadgi aur faraaghat mein Allah ke saath shirk kartey thhey, jab haalat tang ho jaati aur pareshaani badh jaati tou usi ki taraf mutawajja hotey, usi se lou laagatey thhey. [1]
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[1] Qadeem mushrikeen mushkilaat mein Allah se lou laagatey thhey aur aasaani mein shirk kartey thhey aur is daur ke mushrikeen mushkilaat mein “Ya Ali mushkil kushaa” “Ya Ghaus” kehtey hain aur aasaani mein qawwaali aur lahw o la’ib (khel kood) mein mashgool rahtey hain qadeem mushrikeen ghair ko sirf waseelah aur shifaarshi maantey thhey aur aaj ke mushrikeen unhen mutasarrif (tasarruf karne waala) maantey hain aur Allah (ﷻ) ko mu’attal kar deyte hai, qadeem mushrikeen Allah ko buraa bhalaa nahi kehtey thhey, aaj kal ke mushrikeen Allah (ﷻ) ko gaali deyte hain.
سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ○ وَسَلَامٌ عَلَى الْمُرْسَلِينَ○ وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
__________________

Allah (ﷻ) ney farmaya:
فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ
Tarjuma: "Wo log jab kashti mein sawaar hotey tou Allah hi se lou laagatey, uske liye itaa'at ko khalis kartey huwe, jab wo unko khushki tak salaamati se pohchaa deyta tou uske saath shirk karna shuru kartey." (Al-Ankaboot: 65)

Lekin is zamaaney ke mushrikeen tangi aur aasaani har haal mein ghairullah sey lou laagatey hain, tumhe bahut sey aisey aadmi nazar aayenge jo qabar waaley ka rukh kartey hain, aur khashiyyat (darr) ke saath mushkilaat ka hal aur museebaton ke izaaley ke liye un sey dua kartey hain, un sey madad maangtey hain aur is ke alaawah wo un ke naam par qurbaani paish kartey hain, nazr maantey hain, yeh haal qabar paraston ka hai, un ki zindagi ka ahem kaam aur shughl qabron ke paas dharna maar kar baithnaa aur tawaaf karna hai, qabar waaley se haajaat talab karna hai, ek qabar parast ka kehna hai ke jab tumhen mushkilaat gher len tou qabar waalon se chimat jaao, haalaanke Allah (ﷻ) ney farmaya hai:
وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لَّا يَسْتَجِيبُ لَهُ إِلَىٰ يَوْمِ الْقِيَامَةِ وَهُمْ عَن دُعَائِهِمْ غَافِلُونَ○ وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاءً وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ
Tarjuma: "Aur us shaksh se ziyaada bhatka huwa kaun ho sakta hai jo Allah ko chhod kar un ko pukaarey jo qayaamat tak usey jawaab nahi dey saktey balke wo us ki pukaar sey be-khabar hain aur jab tamaam insaan jama kiye jaayenge tou wo un pukaarney waaley ke dushman ho jaayenge aur unki ibaadat ka inkaar karengey." (Al-Ahqaf: 5,6)

Yeh dafan shuda log qabron mein khud apney liye kuch nahi kar saktey tou doosron ko kya faida pohchaa sakengey, arabi zubaan ka maqulah hai (فاقد الشئ لا يعطيه) "yani jis shaksh ney kisi cheez ko kho diya ho wo doosrey ko kahaan se dey sakta hai" jab madfoon (dafan kiye huwe log) apney liye hi nafa’ nuqsaan ki qudrat nahi rakhta hai tou wo badarja e awlaa doosrey ko nafa’ nuqsaan nahi pohchaa sakta hai, nafa’ aur nuqsaan ka maalik tou bas Allah ki zaat hai.

Allah (ﷻ) ney farmaya:
وَإِن يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ ۖ وَإِن يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
Tarjuma: "Aur agar Allah tujhe takleef pohchaaye tou us ko wahi door kar sakta hai aur agar wo tujhe bhalaayi deyna chaahey tou wo har cheez par khoob qudrat rakhney waala hai." (Al-An'aam: 17)
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3) Tawheed e Asmaa o Sifaat:

Qur'an e Paak aur Ahadees e sahihah mein Allah (ﷻ) ke liye jo behtareen naam aur buland sifaat waarid hain, un par bilaa kisi tehreef o ta’teel, takyeef o taweel, tashbeeh o tamseel ke emaan laaney ka naam Tawheed e Asmaa o Sifaat hai. Allah (ﷻ) ney farmaya:
لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ
Tarjuma: "Uske jaisa koi nahi hai aur wo khoob sunney waala khoob dekhney waala hai." (Ash-Shura: 11)

Musalmaan par waajib hai ke Allah (ﷻ) ney apney liye jin sifaat ko bayaan kiya hai aur uske Rasool ney jin sifaat ka isbaat Allah ki zaat ke liye kiya hai un par bagair kisi kami ziyaadati ke emaan laaye, Allah (ﷻ) ke asmaa o sifaat mein kisi bhi tarha ki be-raah rawi ikhtiyaar karney par dhamki di gayi hai. Irshaad e Ilaahi hai:
وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا ۖ وَذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ ۚ سَيُجْزَوْنَ مَا كَانُوا يَعْمَلُونَ
Tarjuma: "Aur Allah ke achchey naam hain tum usko unhi ke zariye pukaaro aur jo uske naamon mein inheraaf kartey hain unhen chhod do, jo kuch wo kar rahey hain anqareeb uska badlah wo paa kar rahengey." (Al-A'raaf: 180)

Jo Allah ke kisi naam ya sifat ka inkaar karey wo kafir ho jaata hai. Allah (ﷻ) ney farmaya:
وَهُمْ يَكْفُرُونَ بِالرَّحْمَٰنِ ۚ قُلْ هُوَ رَبِّي لَا إِلَٰهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ مَتَابِ
Tarjuma: "Aur wo Rahman ka inkaar kartey hain, aap keh deejiye ke wo mera parwardigaar hai, uske alaawah koi ma’bood nahi, usi par maine bharosa kiya hai aur usi ki taraf laut'na hai." (Ar-Ra'd: 30)

Allah (ﷻ) ney apni zaat ke liye jin sifaat e kamaal ko bayaan farmaya hai, Ahl e Sunnat unka isbaat kartey hain aur tamaam sifaat e naqs ki uski zaat sey nafi kartey hain, isbaat e sifaat aur nafi e sifaat mein unki daleel Kitaab o Sunnat hi hai. Allah (ﷻ) ney farmaya:
الرَّحْمَٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ
Tarjuma: "Rahman arsh par mustawi huwa." (TaHa: 5)

Ahl e Sunnat ka aiteqaad hai ke uska mustawi hona uski azmat o jalaal ke muwaafiq hai, istewaa ke ma'ne mein taweel nahi kartey ke wo ghaalib huwa jaisa ke taweel karney waaley kehtey hain balke sifat e istewaa ka iqraar kartey hain ke yeh sifat Allah ke jalaal o olu ke munaasib hai, istewaa ke ma'na "ghalaba" sey karna alfaaz ke ma'na mein tabdeeli karna hai, aur bilaa daleel us ke asl ma'na ko chhodna hai.
Allah (ﷻ) ney farmaya:

بَلْ يَدَاهُ مَبْسُوطَتَانِ
Tarjuma: "Balke uske dono haath khuley huwe hain." (Al-Maaidah: 64)

Ahl e Sunnat ka aqeedah hai ke Allah ka haath hai jo uski azmat o jalaal ke shaayaan e shaan hai, ahl e bidat, mu’tazilah aur jahmiyah wagera yahaan "yad" ka ma'na qudrat o neymat ke letey hain.

وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا
Tarjuma: "Aur tumhaara parwardigaar aayega is haalat mein ke faristey saf dar saf hongey." (Al-Fajr: 22)

Ahl e Sunnat kehtey hain ke uska aanaa uski azmat o jalaal ke mutaabiq hoga, jaisey aur jis tarha wo chahey, ahl e sunnat kisi qism ki taweel nahi kartey, yehi tareeqah Allah (ﷻ) ke tamaam asmaa o sifaat ke mutalliq hai, jo Qur'an o Hadees mein waarid hain, is tarha ahl e sunnat mu'attalah, jahmiyah aur mushabbaha ke darmiyaan hain, wo log sifaat e ilaahi mein is liye taweel karney lagey ke Allah ki sifaat ki makhlooq ki sifaat par qiyaas kiya, phir makhlooq ke naqaais aur aibon sey chutkaara haasil karney ki koshish mein taweel o inkaar ki raah par chal padey, un ki misaal us shakhs ke jaisi hogi jo gharmi sey bachne ki koshish mein aag ke qareeb ho jaata hai, is tarah wo ziyaada takleef'deh cheez mein mubtalaa ho jaata hai. Har musalmaan par waajib hai ke wo Allah ke naamon aur sifaat par emaan laaye aur Allah (ﷻ) ke jalaal o azmat ke munaasib unhen samjhe.

Madinah munawwarah ke Imaam Malik (Rahimahullah) ney bahut khoob jawaab diya hai, ek bid’ati shaksh ney unsey kaha, Rahman arsh par mustawi huwa, kaise mustawi huwa? Imaam Malik (Rahimahullah) ney farmaya: "Istewaa ka ma'na maloom hai, kaifiyat na-maloom hai, aur sifaat e istewaa par emaan laana waajib hai aur kaifiyat ke mutalliq sawaal karna bid’at hai." phir Imaam Malik ney hukm diya ke is bid’ati ko majlis sey nikaal diya jaye. Imaam Malik ney sifat e istewaa ke mutalliq jo kaha hai yehi qaaidah saari sifaat e ilaahi par laago hota hai, is azeem qaaide ko zehan nasheen kar leyna chahiye taake hum firqa e mu'attalah ki gumraahi aur firqa e mushabbaha ke tedhepan sey mehfooz reh saken.

Asmaa o Sifaat e Ilaahi Mein Gumraahi Ke Asbaab:
Asmaa o Sifaat e Ilaahi par emaan laana Sahaba e Kiraam (Radhi Allahu Anhum) aur Taabayeen (Rahimahullahu Aalaihim) ka maslak tha isi maslak par Ummat e Muhammadiyah (ﷺ) qaayim thi, yahaan tak ke firqa e jahmiyah zaahir huwa jo Jahm bin Safwan ki taraf mansoob hai, yehi shakhs is firqe ka baani (founder) hai, Allah (ﷻ) ke Asmaa o Sifaat ki nafi ke nazariye ko Jahm ney Ja'd bin Dirham se seekha aur Ja'd ney is nazariye ko Abaan bin Sam’aan se haasil kiya jis ney is fikr ko mashoor yahoodi jaadugar Lubaid bin Al-A’sam ke bhaanjey Taaloot yahoodi se akhz kiya (seekha), is tarha Allah (ﷻ) ke Asmaa o Sifaat ki nafi ka nazariya yahoodiyon se musalmano mein phaila, Jahm aur us sey pehle ke log is masley mein yahoodiyon ke shagird thhey, doosri sadi hijri mein Wasil bin Ataa aur Amr bin Ubaid ki koshish aur jidd o jahad sey yeh afkaar aam taur par phail gaye, yeh dono shakhs firqa e mu’tazliah ke baani thhey, jo Asmaa e Ilaahi ko maantey hain lekin tamaam Sifaat e Ilaahi ka ya tou inkaar kartey hain ya taweel kartey hain, phir in firqon ki shaakhen dar-shaakhen huwein, yeh firqe aaj tak Sifaat E Ilaahi mein taweel o ta’teel mein kam o besh mubtala hain, un ki ta’teel o taweel e sifaat ki bunyaad un ka khud-saakhta batil qaaidah hai ke sifaat ke isbaat sey laazim aayega ke Allah ke liye bhi jism ho, yeh un ki gumraahi ki bunyaad hai, unhune sifaat e ilaahi ko makhlooq ki sifaat ki tarha samjha, apni faasid aaraa ki bunyaad par unhune Allah ko makhlooq se tashbeeh di, phir tashbeeh se bachney ke liye sifaat e ilaahi ka inkaar kar diya aur natije mein unhune Allah jaisi azeem-ush-shaan zaat ko naaqis aur madoom ke misl bana diya, Kitaab o Sunnat mein Allah (ﷻ) ney apney liye aur uske Rasool (ﷺ) ney us buland zaat ke liye jin sifaat ka zikr kiya tha, us sey munh mod liya. Allah (ﷻ) ki sifaat ka Isbaat hi ummat aur aimma e ummat ka mazhab raha hai, aimma e deen ne sifaat e ilaahi ko bagair mushaabihat ke saabit kiya, aur uski tanzeeh bagair ta’teel ke ki hai. [1]
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[1] Tashbeeh ka ma'na hai Allah ko makhlooq ke mushaabeh qaraar deyna, tanzeeh ka ma'na hai Allah ki zaat ko har aib aur naqs se paak qaraar deyna, ta’teel ka ma'na hai kisi sifat ka inkaar karna, salaf e saleheen ka maslak sifaat e ilaahi ke baab mein yeh tha ke jo sifaat Qur'an aur Ahadees e Sahihah se saabit hon hum unko maanengey aur Allah ki sifaat ko makhlooq ki sifaat par qiyaas na karenge aur tamaam sifaat e kamaal ko Allah ke liye saabit maantey huwe us maidaan mein aqli ghodey nahi daudaayengey.
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Is liye ke sifaat e ilaahi mein ghaur o fikr darasal zaat e ilaahi mein ghaur o fikr ki shaakh hai, firqa e jahmiyah aur mu’tazilah Allah ki zaat ko maantey hain aur kehtey hain ke uski zaat makhlooq ki zaaton ki tarha nahi hai, Ahl e Sunnat kehtey hain ke isi tarha uski sifaat bhi makhlooq ki sifaat ki tarha nahi hai kyun'ke sifaat zaat ke taabe’ hoti hain, Ahl e Sunnat hadees mein bayaan karda sifaat e ilaahi ko maantey hain aur unki baat mein koi tazaad (takraao) nahi hai lekin sifaat e ilaahi ke munkireen ney apney mazhab ki bunyaad ek baatil qaaide par rakhkhi hai jo aql aur naql ke khilaaf hai...

|Kitaab: Al-Aqeedah. Muallif: Shaykh Saleh bin Sa’d As-Suhaimi Hafidahullah. Urdu Tarjuma: Safi Ahmed Madani Hafidahullah. Safa: 12-21|
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Wazahat: Yeh article tayyar karne mein har tarha ki ghalti sey bachne ki puri koshis ki gayi, phir bhi insaan sey ghalti tou hoti hi hai, iska zimmedaar main (syed ibraheem salafi) hu, Shaykh ki ijazat sey yeh nahi likkha gaya lehaza is mein kisi bhi qism ki ghalti ke zimmedaar Shaykh nahi hai, kisi qism ki ghalti nazr aaye tou zaroor bataye. (syedibraheem766@gmail.com)
 
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