*Kya Khuda ko hamari ibadat ki zaroorat hai? Aam tor par yeh sawal deen Islam mein Khuda ke tasawwur se na waqfiyat ki bina par paida hota hai. Quran o Hadees mein barah martaba yeh aa chuka hai ke Allah ki zat har qisam ki zaroorat se paak hai. "Aur jo shakhs mehnat karta hai woh apne hi (nafay ke) liye mehnat karta hai (warna) Khuda ta'ala ko (to) tamam jahan walon mein kisi ki hajat nahi hai." (Surah Al-Ankabut) Isliye Khuda ko hamari ibadat ki koi zaroorat nahi hai, use hamari ibadat se kuch bhi haasil nahi hota aur hamare ibadat na karne se bhi uski shaan, azmat mein koi kami nahi aati. Hum Khuda ki ibadat is liye karte hain ke Khuda ne apni hikmat se hamein takhleeq hi is tarah kiya hai ke hum us ki ibadat karein aur us se dono jahan ki kamiyabi ka sawal karein. Khuda ne ibadat ko hamare liye roohani aur jismani har lehaz se nafay banaaya hai. *Khuda ne hamein apni ibadat ke liye kyun paida kiya hai? Hamara imtehan lene ka kya maqsad? Jawab: Yeh sawal sifat aur uske izhaar ke mabain naguzeer talluq ko na samajhne ki wajah se paida hota hai. Sifat aur uske izhaar ke baray mein 'kyun' ka sawal hi ghair mutalliq hota hai kyunke inke darmiyan talluq 'wajah' ka nahi balkay 'hai' (to be) ka hota hai, yaani sifat ka izhaar hi sifat ki tareef (yaani description) hoti hai. Misaal ke taur par, sanaat ka ma'na hai sunaai dena, yaani sunaai dene ka amal sifat sanaat ka izhaar ya uski tareef hai aur is izhaar se allal ragham uska koi ma'na nahi. Chunanche Khuda ki ek sifat 'khaliq' hona hai, pas makhlooq ka hona Khuda ki sifat khalqiyat ka 'izhaar' hai, yahan wajah ka sawal hi paida nahi hota. Yeh sawal aisa hi hai jaise koi kahe ke sifat binaai se dikhayi kyun deta hai ya sifat sanaat se sunaai kyun deta hai. Zahir hai yeh sawal hi galat hai kyun ke dikhayi dena aur binaai ke darmiyan talluq sifat aur uske izhaar ka hai, yaani dikhayi dena sifat binaai ki tareef hai is par 'maqsad' ka sawal ghair mutalliq hai. Bilkul is hi tarah Khuda ki makhlooq ka hona Khuda ke khaliq honay ka izhaar hai, yahan asoolan 'kyun' ka sawal hi paida nahi hota. Ab rah gaya yeh sawal ke Khuda imtehan kyun le raha hai, to uska jawab bhi yehi hai ke Khuda ki sifat 'haq' aur 'adil' hona bhi hain, pas haq o baatil ka muarikha usi sifat 'haq' aur jaza o saza ka nizaam sifat 'adil' ka izhaar hai, isliye yahan bhi 'kyun' ka sawal be maqul hai. *Sawal: Aap ke baqol kaainat ko paida karke Khuda ne apni sifat khalqiyat ka izhaar kiya, neez aisa karne se qabal bhi Khuda 'sifat khaliq' se mutasif tha, to aakhir apni in sifat ka izhaar ka maqsad kya tha? In sifat ka izhaar karne ki kya wajah paish aayi thi? Jawab: Pehle wazeh kiya gaya ke sifat ke izhaar par 'kyun' ka sawal paida nahi hota. Guftagu ko aage barhane se pehle ahl-e-mazhab ka yeh asooli muqadma yaad rakhna chahiye ke Khuda ko bas usi had tak pehchana jasakta hai jis qadr khud ne apne nabi ke zariye apna izhaar kiya, is se zyada aqal ke samne koi sawal rakhna aqal par aisa bojh dalna hai jiski woh mutahammil nahi hosakhti. Chunanche Khuda ne bataya ke main 'khaliq' hoon to hamein pata chala ke kisi makhlooq ka hona us sifat ka izhaar hai. Ab yeh sawal ke sifat balqooh ko balfil mein kis sabab o maqsad se tabdeel kiya gaya? Jab hum insaan 'maqsad' ka sawal uthate hain to woh 'zat se beroon' kisi shay ki justuju ka tasawwur hota hai. Ab Khuda se yeh tawaqo rakhna ke 'is se alag' koi maqsad hoga jiski woh justuju karega yeh Khuda ki sifat samadiyat (self-determined and contained) ke tanazur mein khud se ek tazad hai, yaani Khuda ke kisi amal ka koi 'beroni maqsad' nahi hosakta ke jiski hasool ka Khuda ya uska amal goya zariya bane. Ab la-mahal yeh maqsad ka sawal 'Khuda ke andar' se mutalliq hi hosakta hai aur is andar ko hum usYaqeenan jaan sakte hain jis qadar woh apni shaan ke mutabiq zaahir kare. Khuda ke androon se mutalliq hum sirf itna jaante hain ke usne apna tarauf 'Fa'alun Lill Ma Yurid' (jo chahta hai karguzarta hai) se karwaya hai. To goya yun samjhe ke 'yun Adam ko wujood bakhsna bhi uski 'sifat irada' ka izhar hai. Is ke alawah hum koi doosri baat qatai ke sath Khuda ke androon ke bare mein nahi jaante. Ab is sifat ke izhar par bhi asoola 'kyun' ka sawal paida nahi hota. Yahan yeh ahem baat bhi zehen nasheen rehni chahiye ke Khuda ki zaat ke hawale se is qisam ke bohot se sawalat uski sifat ko alag alag tasawwur karne se bhi paida hote hain. Ahl-e-mazhab ke yahan Khuda Fa'alun Lill Ma Yurid, Khaliq, Adil, Aleem, Hakeem waghera sab 'ek sath' hain. Chunaanche yun keh sakte hain ke 'Khuda apne irade se apni sifat ka (apni shaan ke mutabiq) purhikmat izhar karta hai.' Is maqam par agar koi kahe ke Khuda ki yeh sifat kyoon hain to yeh bhi ghair mutalliq sawal hoga kyun ke 'Khuda to yun hai' (yani yeh uski description hai). 'Kyun' ka sawal maqsad ko farz karta hai, ek aisi cheez jo us wujood se kahin bahar hoti hai aur woh wujood us maqsad ki takmeel ka zariya hota hai. Ab Khuda ki sifat par yeh sawal uthana ke 'Khuda aisa kyoon hai' farz kar raha hai ke Khuda 'Qaim bil Zaat' nahi balkay apne se balatar ya mawra kisi maqsad ka zariya hai. Zaahir hai Khuda ke hawale se yeh sawal uthana uski 'samadit' ka inkaar hai. Pas Khuda ke hawale se yeh sawal hi ghair mutalliq aur ghair aqli hai. Yeh baat achi tarah samajhni chahiye ke har wujood se mutalliq bohot se sawalat ghair mutalliq hote hain aur bohot se mutalliq. Maslan agar mein apna chashma apne kamre mein rakh kar jaaon aur jab waapas aaoon to woh kamre ke bajaye bahar teers par ho to is par zehan mein sawal aaye ga ke chashma bahar kaise chala gaya? Ab farz karein chashme ke bajaye mera ek dost kamre mein betha tha aur mere waapas aane par woh teers mein khara tha. Kya ab mere zehan mein 'kaise' ka sawal paida hoga? Nahi, kyunke insaan ki description yeh hai ke woh 'mutaharik bala irada' hota hai lekin chashma nahi. To jo sawal chashme ke tanzarur mein aeen aqli tha insaan ke liye (uski sifat mutaharik bala irada ke sabab) ghair mutalliq hoga. Pas yehi maamla Khuda ka bhi hai ke uski zaat par bohot se sawalat bezaat khud ghair mutalliq hain jaise yeh ke 'Khuda aisa kyun hai' kyunke woh As-Samad (Qaim bil Zaat hasti) hai, aisi hasti jo apne hone ka jawaaz khud apne andar rakhti hai. Chunaanche Khuda ki sifat par 'kyun' ka sawal uthane ka matlab hi yeh hai ke hum Khuda ke As-Samad hone se saho nazar kar lein. Pas Khuda ki maqsoodiyyat ki talash Khuda ki samadit ka inkaar aur use apne jaise mohajiz makhlooqat par qiyas karna hai. Aasaan alfaaz mein Allah Rabb-ul-Izzat ki sifat is baat ki mutalq hai ke unka izhar ho jis tarah ek takhleeq kar (artist) jo ke fun paray takhleeq karne ki sifat ya salahiyat rakhta hai woh la-mumkin paray takhleeq kare ga takay uske fun o maharat ka izhar ho sake. Isi tarah balke is se kehain barh kar Allah ki sifat Rububiyyat aur Uluhiyat ke izhar ke liye hamara us ki ibadat ke liye takhleeq kiya jana ek lazmi amr tha. Yeh talab kisi zarurat ki bunyad par nahi balke Khuda ki sifat ka zaruri izhar hai. Amli nuqta-e-nigah se yeh is misaal se zyada wazeh hota hai. Farz kijiyega aap ek pahar ki choti ke kinare par khade hain aur koi aap ko neeche samandar ki tarah dhakka de deta hai, is ke paani mein gosht khor janwar bhi tair rahe hain. Taham, dhakka dene wale ne aap ko ek water-proof naqsha aur saath mein ek oxygen tank bhi mohiya kar diya hai takay aap ek mehfooz aur khubsurat jazeera par pohanch saken jahan par aap ke liye araam o aasaish ka saman mojood hai. Agar aap aqalmand huye to naqsha ke zariye is mehfooz jazeera tak pohanchne ki koshish karenge aur agar is sawal ko le kar baith gaye ke aap ko samandar mein kyun phenka gaya to yaqeenan aap machhliyon ki khuraak ban jaenge. Muslim ke liye Quran aur Sunnat naqsha aur oxygen karne ke liye moharik hai.N tank ki tarah hain jo hamein batati hain ke humne zindagi ka raasta kaise hifazat se tay karna hai. Hum par lazim hai ke hum Khuda ke in ahkamaat ko samjhein, us ki ibadat baja laayein. Hamare paas ikhtiyar hai ke ya to hum uske paigham ko nazr andaz kar ke aqibat mein apne liye tabahi ka samaan kar lein ya is paigham ko maan kar aur amal kar ke Allah ki rahmat aur shafqat ke ahl ban jayein. *Kya Rehman aur Raheem hone ka yeh tawaqo nahi ke takhleeq na ki jati ya imtehan na liya jata? Jawab: Yahan guftagu ke teen pehlu hain. Pehla, yeh ke imtehan lena kis cheez ka izhaar hai, doosra, tasawwur rahmat ka tawaqo kya hai, teesra, insaan ka uske anjaam ke sath kya talluq hai. Yahan ikhtisar se in par guftagu ki jati hai. Yahan yeh asooli baat zehen nasheen rehni chahiye ke is poori guftagu mein Khuda ki sifat ko zair e bahas lana sirf Khuda ki sifat ka zikar karne ki ghazd se nahi hai balkay kaainat ka unke sath rabt bayaan karne ke liye hai. Chunanche pehle pehlu par yeh arz hai ke agar imtehan na ho to Khuda ki khud apni batai hui bohot si sifat (maslan Haq, Adil, Ghafur, Mantaqim wagaira) ka izhaar na hoga. Pus yeh imtehan aur Haq o Batil ki kashmakash unhi sifat ka izhaar hai. Doosre pehlu ki tafseel yeh hai ke Khuda sirf Rehman hi nahi balkay Haq, Adil wagaira bhi hai, lehaza sirf sifat rahmat ko reference point bana kar Khuda ke faislon par hukm lagane ka matlab yeh hua ke hum Khuda ki doosri tamam sifat ko matli karkay usay sirf ek hi sifat mein mehdood kardain, zahir hai Khuda ki yeh description khud uski apni batai hui description ke khilaf hai. Is zamn mein yeh baat bhi durust nahi ke rahmat ka tawaqo imtehan na lena hai keunke yeh baat itni hi quwat ke sath uske baraks bhi keh sakti hai, yani imtehan dene wale ko jo sense of achievement milti hai neez nemat ke husool par istehqaq ki quality neez dosron par sabqat lejane ke sabab jo kifiyat paida hoti hai waghera woh baghair imtehan mumkin nahi. Pus yeh kehna ke 'imtehan na lena sifat rahmat ka tawaqo hai' aik ghalat baat hai (samajhne ke liye iski misal yun hai ke bazahir aisa tawaqo lagta hai ke ustaad kamra imtehan mein talib ilm ko jawab khud likhwa de to shayad yeh rahmat hogi magar zahir hai isay koi bhi rahmat ka tawaqo nahi samajhta). Chunanche is eitraz mein rahmat ka apni taraf se ek tasawwur qaim karke Khuda ko is par fit karne ki koshish ki ja rahi hai, Khuda ke Rehman hone ka maani kya hai yeh khud Khuda bataye ga. Teesre pehlu ki babat yeh arz hai ke Khuda Khalik, Samad, Fa'al lama yureed aur Rehman hone ke sath sath Adil bhi hai (aur Khuda yeh sab kuch ek sath hai, baghair kisi tazad ke). Pus uski sifat adal ka tawaqo hai ke aakhirat mein jo insaan jo bhi qeemat ada karega us mein khud uske ikhtiyar ke istemal ka bhi amal shamil hoga jaisa ke usne bataya. Us sab par ghuma phira kar phir yehi eitraz kiya ja sakta hai ke Khuda yeh sab kyun kar raha hai (ya Khuda aisa kyun hai)? Us ka jawab upar arz kiya gaya ke Khuda par 'kyun' (maqsadiyat) ka sawal uthana Khuda ki samadiyat ka inkaar karna hai. Pus khud meri aqal mujhe batati hai ke jis hasti ko Khuda kaha jata hai us par 'kyun' ka sawal hi ghair mutaliq o ghair aqli hai. Khuda par 'kyun' ka sawal uthana aik rational category mistake hai (yani aik aise maqam par aik cheez ko apply karna hai jo uska maqam hai hi nahi). Isi liye kaha gaya hai ke Khuda ko bas itna hi samajhna mumkin hai jitna khud usne apne bare mein bataya, us se zyada Khuda ke bare mein koi raaye qaim karna be maqul hai.***