Category Archives: Aqeedah

A Clarification regarding the Hanbalis and the study of ‘Ilmul Kalam

By Imran al-Hanbali

A particular thing that some modern day Hanbalis, and others, suffer from is the lack of understanding regarding the madhhabs of ‘Aqidah, and the issue regarding the study of ‘Ilmul Kalam.

From the three Madhhabs of ‘Aqidah -namely Ash’ari, Maturidi, and Hanbali- the school of the Hanbalis prohibits the use of Kalam, however many look at this issue as if it is just black and white, with very limited understanding and knowledge. When it comes to Kalam some of the believers think that once one is a Hanbali in ‘Aqidah that they should not ever come near the Kalam works, this is incorrect, as these people do not differentiate between using Kalam and studying, or discussing, Kalam to understand it.
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The Hanbalis and their Madhhab in ‘Aqidah

The Hanbali who is Hanbali in ‘aqidah,
Most of the Hanbalis [in fiqh] were Hanbali in ‘aqidah, this is the most preferred school in ‘aqidah to follow for someone who is Hanbali in Fiqh.

The Hanbali Ash’aris

Some Hanbalis have been Ash’ari in ‘aqidah, and this school is perfectly fine and permitted to follow, since they are by consensus Ahlussunnah.

The Hanbalis and ‘Ilmul Kalam

For a Hanbali who is Hanbali in ‘aqidah, for them the use of ‘Ilmul Kalam is prohibited.

For a Hanbali who is Ash’ari in ‘aqidah, the use and study of Kalam is permissible and not prohibited, since this Madhhab of ‘Aqidah permits it.

Regarding Kalam we want to focus on the one who is a Hanbali in ‘aqidah. One should differentiate between Using ‘Ilmul Kalam and Studying it to understand it.

Great a`immah such as Imams Muhammad al Saffarini, al Qaddumi, Ibn Badran have studied, and narrated, the mu’tamad works of ‘Ilmul Kalam. And contemporary Hanbali Shuyukh are also known to have studied ‘Ilmul Kalam.

So Kalam being prohibited in the Hanbali ‘aqidah is regarding the application of Kalam, but the prohibition does not apply on reading, studying, and narrating it.

In short,
Hanbali in ‘Aqidah:
Use of Kalam prohibited.

Studying to understand it permissible.
Ash’ari in ‘Aqidah:
Use and study of Kalam permissible.

امام ﺍﻟﺴﻨﻮﺳﯽ کی کتاب سے علم الکلام کی کچھ جھلکیاں

ﺍﻣﺎﻡ ﺍﺑﻮ ﻋﺒﺪ ﺍﻟﻠﮧ ﻣﺤﻤﺪ ﺑﻦ ﯾﻮﺳﻒ ﺑﻦ ﻋﻤﺮ ﺍﻟﺴﻨﻮﺳﯽ ﺍﻟﻤﺎﻟﮑﯽ ﺭﺣﻤﮧ ﺍﻟﻠﮧ ‏( ﻣﺘﻮﻓﯽ ۸۹۵ ﮨﺠﺮﯼ ‏) ﻋﻘﯿﺪﮮ ﮐﮯ ﺑﮩﺖ ﺑﮍﮮ ﺍﻣﺎﻡ ﮔﺰﺭ ﮮ ﮨﯿﮟ ﺍﻭﺭ ’’ ﺍﻣﺎﻡ ﺳﻨﻮﺳﯽ ‘‘ ﮐﮯ ﻧﺎﻡ ﺳﮯ ﺍﮨﻞ ﻋﻠﻢ ﻣﯿﮟ ﻣﻌﺮﻭﻑ ﮨﯿﮟ ۔ﻋﻠﻢ ﮐﻼﻡ ﻣﯿﮟ ﺍٓﭖ ﮐﯽ ﺧﺪﻣﺎﺕ ﺻﺪ ﻻﺋﻖ ﺗﺤﺴﯿﻦ ﮨﯿﮟ ،ﺑﻠﮑﮧ ﯾﻮﮞ ﮐﮩﻨﺎ ﭼﺎﮨﺌﮯ ﮐﮧ ﻋﻠﻢ ﮐﻼﻡ ﺍٓﭖ ﮐﯽ ﺭﮒ ﺭﮒ ﻣﯿﮟ ﺭﭺ ﺑﺲ ﮔﯿﺎ ﺗﮭﺎ۔ ﮐﻼﻣﯽ ﻣﺒﺎﺣﺚ ﮐﻮ ﭼﭩﮑﯿﻮﮞ ﻣﯿﮟ ﺣﻞ ﮐﺮﺗﮯ ﺣﺘﯽ ﮐﮧ ﺍٓﭖ ﮐﻼﻣﯽ ﻭ ﻣﺘﮑﻠﻢ ﮐﮯ ﻟﻘﺐ ﺳﮯ ﻣﻌﺮﻭﻑ ﮨﻮﮔﺌﮯ۔

ﻋﻠﻢ ﮐﻼﻡ ﻣﯿﮟ ﺍٓﭖ ﮐﯽ ﻣﻨﺪﺭﺟﮧ ﺫﯾﻞ ﮐﺘﺐ ﯾﺎﺩﮔﺎﺭﮨﯿﮟ :

‏( ۱ ‏) ﺷﺮﺡ ﺍﻟﺼﻐﺮﯼ ﺍﻟﺼﻐﺮﯼ ‏( ۲ ‏) ﺷﺮﺡ ﺍﻟﺼﻐﺮﯼ ‏( ۳ ‏) ﺷﺮﺡ ﺍﻟﻮﺳﻄﯽ ﺍﻡ ﺍﻟﺒﺮﺍﮨﯿﻦ ‏( ۴ ‏) ﺷﺮﺡ ﺍﻟﮑﺒﺮﯼ

ﻋﻠﻤﺎ ﻓﺮﻣﺎﺗﮯ ﮨﯿﮟ ﮐﮧ ﺟﺲ ﮐﻮ ﺑﺎﻟﮑﻞ ﺷﺮﻭﻉ ﺳﮯ ﺑﺎﻟﮑﻞ ﺍٓﺧﺮ ﺗﮏ ﯾﻌﻨﯽ ﺍﺑﺘﺪﺍ ﺳﮯ ﺍﻧﺘﮩﺎ ﺗﮏ ﻋﻠﻢ ﺍﻟﮑﻼﻡ ﭘﮍﮬﻨﺎ ﮨﻮ ﺗﻮ ﻭﮦ ﺍﻥ ﮐﺘﺐ ﮐﺎ ﺑﺎﻟﺘﺮﺗﯿﺐ ﻣﻄﺎﻟﻌﮧ ﮐﺮﮮ ۔ﺑﻨﺪﮮ ﮐﺎ ﺍﻥ ﮐﺘﺐ ﭘﺮ ﺗﻔﺼﯿﻞ ﮐﮯ ﺳﺎﺗﮫ ﺗﺒﺼﺮﮦ ﮐﺮﻧﮯ ﮐﺎ ﺍﺭﺍﺩﮦ ﮨﮯ ﺩﻋﺎ ﻓﺮﻣﺎﺋﯿﮟ ۔

ﻓﯽ ﺍﻟﺤﺎﻝ ﺗﻮ ﺑﻨﺪﮦ ﺍﻣﺎﻡ ﺳﻨﻮﺳﯽ ﺭﺣﻤﮧ ﺍﻟﻠﮧ ﮐﺎ ﻧﻈﺮﯾﮧ ﻭﺟﻮﺩ ﺻﺎﻧﻊ ﺍﻭﺭ ﻧﻈﺮﯾﮧ ﺣﺪﻭﺙ ﺍٓﭖ ﮐﮯ ﺳﺎﻣﻨﮯ ﻣﺨﺘﺼﺮ ﺍﻧﺪﺍﺯ ﻣﯿﮟ ﺍﭘﻨﮯ ﺍﻟﻔﺎﻅ ﮐﮯ ﺳﺎﺗﮫ ﭘﯿﺶ ﮐﺮﺭﮨﺎ ﮨﮯ ﯾﮧ ﻧﻈﺮﯾﮧ ﺍﺱ ﻗﺪﺭ ﻣﻀﺒﻮﻁ ﮨﮯ ﮐﮧ ﺍٓﺝ ﮐﮯ ﺩﮨﺮﯾﮧ ﺑﮭﯽ ﺍﺱ ﮐﮯ ﺳﺎﻣﻨﮯ ﻻﺟﻮﺍﺏ ﮨﻮﮞ ﮔﮯ ۔ﺍﻣﺎﻡ ﺳﻨﻮﺳﯽ ﻧﮯ ﺍﺱ ﻧﻈﺮﯾﮧ ﮐﻮ ﺑﮩﺖ ﺗﻔﺼﯿﻞ ﮐﮯ ﺳﺎﺗﮫ ﻋﻠﻤﯽ ﺍﻧﺪﺍﺯ ﻣﯿﮟ ﺷﺮﺡ ﺍﻟﮑﺒﺮﯼ ﻣﯿﮟ ﺑﯿﺎﻥ ﮐﯿﺎ ﮨﮯ ﺟﺲ ﮐﻮ ﻣﯿﮟ ﻋﻮﺍﻣﯽ ﺍﻧﺪﺍﺯ ﻣﯿﮟ ﺍﺧﺘﺼﺎﺭ ﮐﮯ ﺳﺎﺗﮫ ﺍﭘﻨﮯ ﺍﻟﻔﺎﻅ ﻣﯿﮟ ﺑﯿﺎﻥ ﮐﺮﺭﮨﺎ ﮨﻮﮞ۔

ﭘﮩﻠﮯ ﭼﻨﺪ ﺍﺻﻄﻼﺣﺎﺕ ﺳﻤﺠﮫ ﻟﯿﮟ :

)) ﺣﺎﺩﺙ (( : ﮐﮩﺘﮯ ﮨﯿﮟ ﮐﮧ ﺍﯾﮏ ﭼﯿﺰ ﭘﮩﻠﮯ ﻣﻌﺪﻭﻡ ﺗﮭﯽ ﭘﮩﻠﮯ ﺍﺱ ﮐﺎ ﻭﺟﻮﺩ ﻧﮧ ﺗﮭﺎ ﭘﮭﺮ ﺍﺳﮯ ﮐﺴﯽ ﻧﮯ ﻭﺟﻮﺩ ﺩﯾﺎ ﺍﻭﺭ ﻋﺪﻡ ﺳﮯ ﻭﺟﻮﺩ ﮐﯽ ﻃﺮﻑ ﺍٓﺋﯽ ۔ﮨﻤﺎﺭﮮ ﮨﺎﮞ ﺍﻟﻠﮧ ﮐﯽ ﺫﺍﺕ ﻭ ﺻﻔﺎﺕ ﮐﮯ ﺳﻮﺍ ﺗﻤﺎﻡ ﭼﯿﺰﯾﮟ ﺣﺎﺩﺙ ﮨﯿﮟ ۔

)) ﻗﺪﯾﻢ :(( ﺟﺲ ﮐﯽ ﮐﻮﺋﯽ ﺍﺑﺘﺪﺍ ﻧﮧ ﮨﻮ ﺟﺲ ﮐﻮ ﮐﻮﺉ ﻭﺟﻮﺩ ﺩﯾﻨﮯ ﻭﺍﻻﻧﮧ ﮨﻮ ﺍﺱ ﮐﺎ ﻭﺟﻮﺩ ﮨﻤﯿﺸﮧ ﺳﮯ ﮨﻮ ﺍﻟﻠﮧ ﮐﯽ ﺫﺍﺕ ﻭ ﺻﻔﺎﺕ ﻗﺪﯾﻢ ﮨﯿﮟ ۔

)) ﻣﺤﺎﻝ :(( ﺟﺲ ﮐﮯﻭﺟﻮﺩ ﮐﻮ ﻋﻘﻞ ﺗﺴﻠﯿﻢ ﻧﮧ ﮐﺮﮮ ﺟﯿﺴﮯ ﺍﯾﮏ ﭼﯿﺰ ﺟﻔﺖ ﺑﮭﯽ ﮨﻮ ﺍﻭﺭ ﻃﺎﻕ ﺑﮭﯽ ﮨﻮ۔

)) ﻭﺍﺟﺐ :(( ﺟﺲ ﮐﮯ ﻋﺪﻡ ﮐﻮﻋﻘﻞ ﺗﺴﻠﯿﻢ ﻧﮧ ﮐﺮﮮ ﺟﯿﺴﮯ ﮨﻤﺎﺭﮮ ﻧﺰﺩﯾﮏ ﺍﻟﻠﮧ ﮐﯽ ﺫﺍﺕ ﺍﻭﺭ ﻓﻼﺳﻔﮧ ﮐﮯ ﮨﺎﮞ ﺟﻮﮨﺮ ﮐﯿﻠﺌﮯ ﺣﯿﺰ۔

)) ﻣﻤﮑﻦ :(( ﺟﺲ ﮐﺎ ﻭﺟﻮﺩ ﻭ ﻋﺪﻡ ﺩﻭﻧﻮﮞ ﺑﺮﺍﺑﺮ ﮨﻮﮞ ﯾﻌﻨﯽ ﻭﺟﻮﺩ ﺑﮭﯽ ﻣﻤﮑﻦ ﮨﻮ ﺍﻭﺭ ﻋﺪﻡ ﺑﮭﯽ ۔ﺟﯿﺴﮯ ﺍﻧﺴﺎﻥ ﻭ ﻣﺨﻠﻮﻗﺎﺕ ﮐﮧ ﯾﮧ ﻧﮩﯿﮟ ﺗﮭﯽ ﺍ ﺏ ﮨﯿﮟ ﻣﺴﺘﻘﺒﻞ ﻣﯿﮟ ﭘﮭﺮ ﻧﮩﯿﮟ ﮨﻮﮞ ﮔﯽ۔

ﺍﻣﺎﻡ ﺳﻨﻮﺳﯽ ﻓﺮﻣﺎﺗﮯ ﮨﯿﮟ ﮐﮧ ﺩﯾﮑﮭﻮ ﯾﮧ ﺑﺎﺕ ﺑ ﺪﯾﮩﯽ ﮨﮯ ﮐﮧ ﺍﻧﺴﺎﻥ ﻭ ﻣﺨﻠﻮﻗﺎﺕ ﻧﮧ ﻭﺍﺟﺐ ﮨﯿﮟ ﻧﮧ ﻣﺤﺎﻝ ﺑﻠﮑﮧ ’’ ﻣﻤﮑﻦ ‘‘ ﮨﯿﮟ۔ﺍﺱ ﻟﺌﮯ ﮐﮧ ﭘﮩﻠﮯ ﻧﮩﯿﮟ ﺗﮭﺎﻣﻌﺪﻭﻡ ﺗﮭﺎ ﯾﮧ ﺑﺎﻟﮑﻞ ﺑﺪﯾﮩﯽ ﺑﺎﺕ ﮨﮯ ﮐﺴﯽ ﻋﺎﻗﻞ ﮐﻮ ﺍﺱ ﻣﯿﮟ ﮐﻮﺋﯽ ﺍﺧﺘﻼﻑ ﻧﮩﯿﮟ۔ ﻟﮩﺬﺍ ﺍﺱ ﻣﻌﺪﻭﻡ ﮐﻮ ﮐﺴﯽ ﻧﮧ ﮐﺴﯽ ﻧﮯ ﺿﺮﻭﺭ ﻭﺟﻮﺩ ﺩﯾﺎﮨﻮﮔﺎﺍﺱ ﮐﯿﻠﺌﮯ ﮐﻮﺋﯽ ﻧﮧ ﮐﻮﺋﯽ ’’ ﻣﻮﺟﺪ ‘‘ ﮨﮯ ﺍﺱ ﻟﺌﮯ ﮐﮧ ﻣﻤﮑﻦ ﺍﺳﮯ ﮐﮩﺘﮯ ﮨﯿﮟ ﺟﺲ ﮐﺎ ﻭﺟﻮﺩ ﻭﻋﺪﻡ ﺩﻭﻧﻮﮞ ﺑﺮﺍﺑﺮ ﮨﻮﮞ ﺗﻮ ﻇﺎﮨﺮ ﮨﮯ ﮐﮧ ﺟﺐ ﺩﻭﻧﻮﮞ ﺑﺮﺍﺑﺮ ﮨﯿﮟ ﺗﻮ ﻋﺪﻡ ﺳﮯ ﻭﺟﻮﺩ ﮐﯽ ﻃﺮﻑ ﺍٓﺭﮨﺎ ﮨﮯ ﺗﻮ ﮔﻮﯾﺎ ﻋﺪﻡ ﭘﺮ ﻭﺟﻮﺩ ﮐﻮ ﺗﺮﺟﯿﺢ ﺩﯼ ﺟﺎﺭﮨﯽ ﮨﮯ ﻻﺯﻣﯽ ﺑﺎﺕ ﮨﮯ ﺍﺱ ﺗﺮﺟﯿﺢ ﻭ ﺗﺨﺼﯿﺺ ﮐﯿﻠﺌﮯ ﮐﻮﺋﯽ ﻧﮧ ﮐﻮﺋﯽ ﻣﺮﺟﺢ ﻭ ﻣﺨﺼﺺ ﮨﻮﮔﺎ۔

ﺍﺏ ﯾﮧ ﻧﮩﯿﮟ ﮐﮩﮧ ﺳﮑﺘﮯ ﮐﮧ ﺍﻧﺴﺎﻥ ﯾﺎ ﻣﺨﻠﻮﻕ ﻧﮯ ﺧﻮﺩ ﺍﭘﻨﮯ ﺍٓﭖ ﮐﻮ ﻭﺟﻮﺩ ﺩﮮ ﺩﯾﺎ ‏( ﺟﯿﺴﺎ ﮐﮧ ﺍٓﺝ ﮐﮯ ﺩﮨﺮﯾﮧ ﮐﮩﺘﮯ ﮨﯿﮟ ﺍﻭﺭ ﺳﺎﺋﻨﺴﺪﺍﻥ ﮐﮩﺘﮯ ﮨﯿﮟ ‏) ﺍﺱ ﻟﺌﮯ ﮐﮧ ﺍﻧﺴﺎﻥ ﺍﮔﺮ ﺍﭘﻨﮯ ﺍٓﭖ ﮐﻮ ﻭﻭﺟﻮﺩ ﺩﮮ ﺳﮑﺘﺎ ﮨﮯ ﺗﻮ ﺩﻭﺳﺮﮮ ﮐﻮ ﺑﺪﺭﺟﮧ ﺍﻭﻟﯽ ﻭﺟﻮﺩ ﺩﮮ ﺳﮑﺘﺎ ﮨﮯ۔ ﯾﮧ ﺗﻮ ﺍﺱ ﮐﯿﻠﺌﮯ ﺍﯾﮏ ﺍٓﺳﺎﻥ ﮐﺎﻡ ﮨﻮﺍ۔ﻟﯿﮑﻦ ﺗﺎﻟﯽ ﺑﺎﻃﻞ ﮨﮯ ﯾﻌﻨﯽ ﮐﺴﯽ ﺍﻭﺭ ﮐﻮ ﻭﺟﻮﺩ ﺩﯾﻨﺎ ﺍﻭﺭ ﺍﺱ ﮐﺎ ﺑﺎﻃﻞ ﮨﻮﻧﺎ ﺑﺪﯾﮩﯽ ﺍﻣﺮ ﮨﮯ ﮨﻢ ﺳﮯ ﮨﺮ ﮐﻮﺋﯽ ﺟﺎﻧﺘﺎ ﮨﮯ ﮐﮧ ﻭﮦ ﮐﺴﯽ ﺍﻭﺭ ﮐﻮﻭﺟﻮﺩ ﻧﮩﯿﮟ ﺩﮮ ﺳﮑﺘﺎ ﺗﻮ ﻣﻘﺪﻡ ﯾﻌﻨﯽ ﺍﭘﻨﮯ ﺍٓﭖ ﮐﻮ ﺧﻮﺩ ﻭﺟﻮﺩ ﺩﯾﻨﺎ ﺑﮭﯽ ﺑﺎﻃﻞ ﮨﻮﺍ۔

ﺍﺏ ﺍﻧﺴﺎﻥ ﭘﮩﻠﮯ ﻧﮩﯿﮟ ﺗﮭﺎ ﭘﮭﺮ ﻭﺟﻮﺩ ﻣﯿﮟ ﺍٓﯾﺎ ﺍﺱ ﮐﻮ ﮨﻢ ﻣﻨﻄﻖ ﮐﯽ ﻗﯿﺎﺱ ﮐﯽ ﺷﮑﻞ ﺍﻭﻝ ﻣﯿﮟ ﻟﯿﺘﮯ ﮨﯿﮟ ﺍﻭﺭ ﺻﻐﺮﯼ ﮐﺒﺮﯼ ﯾﻮﮞ ﺑﻨﺎﺗﮯ ﮨﯿﮟ :

ﺍﻧﺎ ﻟﻢ ﺍﮐﻦ ﺛﻢ ﮐﻨﺖ
ﻭ ﮐﻞ ﻣﻦ ﻟﻢ ﯾﮑﻦ ﺛﻢ ﮐﺎﻥ ﻓﻠﮧ ﻣﻮﺟﺪ ﺍﻭﺟﺪﮦ

ﻣﯿﺮﯼ ﺫﺍﺕ ﻧﮩﯿﮟ ﺗﮭﯽ ﭘﮭﺮ ﮨﻮﺋﯽ ﺍﻭﺭ ﮨﺮ ﭼﻨﺪ ﮐﮧ ﺟﻮ ﭘﮩﻠﮯ ﻧﮧ ﮨﻮ ﻭﮦ ﮨﻮﺟﺎﺋﮯ ﺍﺱ ﮐﯿﺌﮯ ﮐﻮﺋﯽ ﻧﮧ ﮐﻮﺋﯽ ﻣﻮﺟﺪ ﮨﻮﮔﺎ ﺟﻮ ﺍﺳﮯ ﺍﯾﺠﺎﺩ ﮐﺮﮮ ﮔﺎ۔

ﭘﺲ ﻣﯿﺮﮮ ﻭﺟﻮﺩ ﮐﯿﻠﺌﮯ ﺑﮭﯽ ﮐﻮﺋﯽ ﻣﻮﺟﺪ ﮨﻮﻧﺎ ﭼﺎﮨﺌﮯ ﺍﻭﺭ ﮨﻢ ﺍﺱ ﻣﻮﺟﺪ ﮐﻮ ﻗﺪﯾﻢ ﻋﻠﯿﻢ ﻗﺎﺩﺭ ﺣﯽ ﯾﻌﻨﯽ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﮐﮩﺘﮯ ﮨﯿﮟ۔

)) ﺍﻋﺘﺮﺍﺽ (( : ﺍﺱ ﮐﯽ ﮐﯿﺎ ﺩﻟﯿﻞ ﮨﮯ ﮐﮧ ﻣﯿﮟ ﭘﮩﻠﮯ ﻧﮩﯿﮟ ﺗﮭﺎ ﭘﮭﺮ ﮨﻮﺍ؟۔

)) ﺟﻮﺍﺏ :(( ﯾﮧ ﺑﺎﺕ ﺑﺪﯾﮩﺎﺕ ﻣﯿﮟ ﺳﮯ ﮨﮯ ﺍﺱ ﭘﺮ ﺩﻟﯿﻞ ﺩﯾﻨﮯ ﮐﯽ ﺿﺮﻭﺭﺕ ﮨﯽ ﻧﮩﯿﮟ ﮐﻮﺋﯽ ﺳﻮﺭﺝ ﭘﺮ ﺩﻟﯿﻞ ﻣﺎﻧﮕﮯ ﺗﻮ ﺍﺳﮯ ﺑﮯ ﻭﻗﻮﻑ ﮐﮩﺎ ﺟﺎﺋﮯ ﮔﺎ ﮨﺮ ﺍٓﺩﻣﯽ ﻓﻄﺮﯼ ﻃﻮﺭ ﭘﺮ ﺟﺎﻧﺘﺎ ﮨﮯ ﮐﮧ ﭘﮩﻠﮯ ﺍﺱ ﮐﺎ ﻭﺟﻮﺩ ﻧﮧ ﺗﮭﺎ ﭘﮭﺮ ﻭﺟﻮﺩ ﮨﻮﺍ۔

)) ﺍﻋﺘﺮﺍﺽ :(( ﺍﺱ ﮐﯽ ﮐﯿﺎ ﺩﻟﯿﻞ ﮨﮯ ﮐﮧ ﻣﯿﮟ ﭘﮩﻠﮯ ﺑﺎﻟﮑﻞ ﻣﻌﺪﻭﻡ ﺗﮭﺎ۔ ﯾﮧ ﺑﮭﯽ ﺗﻮ ﻣﻤﮑﻦ ﮨﮯ ﮐﮧ ﺍﺯﻝ ﻣﯿﮟ ﮐﻮﺋﯽ ﭼﯿﺰ ﻣﻌﺪﻭﻡ ﻧﮧ ﮨﻮ ۔ﺑﻠﮑﮧ ﻣﯿﮟ ﺍﭘﻨﮯ ﺑﺎﭖ ﮐﯽ ﺻﻠﺐ ﻣﯿﮟ ﻧﻄﻔﮧ ﮐﯽ ﺻﻮﺭﺕ ﻣﯿﮟ ﺗﮭﺎ ﻣﯿﺮﮮ ﺑﺎﭖ ﮐﺎ ﻧﻄﻔﮧ ﺍﭘﻨﮯ ﺑﺎﭖ ﮐﯽ ﺻﻠﺐ ﻣﯿﮟ ﺗﮭﺎ ﺍﺳﯽ ﻃﺮﺡ ﮬﻠﻢ ﺟﺮﺍ ﯾﮧ ﻣﺨﺘﻠﻒ ﻧﻄﻔﮯ ﺗﮭﮯ ﺍﺯﻝ ﻣﯿﮟ ﺟﻨﮩﻮﮞ ﻧﮯ ﻭﺟﻮﺩ ﮐﯽ ﺻﻮﺭﺕ ﺍﺧﺘﯿﺎﺭ ﮐﺮﻟﯽ ‏( ﺟﯿﺴﺎ ﮐﮧ ﺳﺎﺋﻨﺴﺪﺍﻥ ﻭ ﺩﮨﺮﯾﮧ ﮐﮩﺘﺎ ﮨﮯ ﮐﮧ ﻣﺎﺿﯽ ﻣﯿﮟ ﺍﯾﭩﻢ ﺗﮭﺎ ﺍﺳﯽ ﻣﯿﮟ ﺗﻐﯿﺮ ﻭ ﺗﺒﺪﻝ ﮨﻮﺍ ﺍﻭﺭ ﻣﺨﺘﻠﻒ ﺻﻮﺭﺗﯿﮟ ﺍﺧﺘﯿﺎﺭ ﮐﺮﻟﯿﮟ ‏) ﻟﮩﺬﺍ ﯾﮧ ﮐﮩﻨﺎ ﮐﮧ ﺍﻧﺴﺎﻥ ﻭ ﻣﺨﻠﻮﻗﺎﺕ ﺍﺯﻝ ﻣﯿﮟ ﺑﺎﻟﮑﻞ ﻣﻌﺪﻭﻡ ﺗﮭﯽ ﺩﺭﺳﺖ ﻣﻌﻠﻮﻡ ﻧﮩﯿﮟ ﮨﻮﺗﺎ ﺑﻠﮑﮧ ﻣﻤﮑﻦ ﮨﮯ ﮐﮧ ﺍﺯﻝ ﻣﯿﮟ ﺍﻥ ﮐﺎ ﮐﻮﺋﯽ ﺟﺰ ﮨﻮ ﺍﻭﺭ ﺍﺳﯽ ﺳﮯ ﺟﺴﻢ ﺑﻨﺎ ﮨﻮﺍ ﻟﮩﺬﺍ ﺍﺟﺰﺍ ﻗﺪﯾﻢ ﮨﻮﺋﮯ ﺍﺟﺴﺎﻡ ﻭ ﺻﻮﺭﺕ ﻧﻮﻋﯿﮧ ﺣﺎﺩﺙ ﮨﻮﺋﮯ۔

)) ﺟﻮﺍﺏ :(( ﯾﮧ ﺑﮭﯽ ﺩﺭﺳﺖ ﻧﮩﯿﮟ ﺍﺱ ﻟﺌﮯ ﮐﮧ ﺗﯿﺮﯼ ﻣﻮﺟﻮﺩﮦ ﺫﺍﺕ ﭼﻨﺪ ﺍﺟﺰﺍ ﻭ ﻣﺎﮨﯿﺎﺕ ﺳﮯ ﻣﺮﮐﺐ ﮨﮯ ﺍﻭﺭ ﺍﺱ ﮐﮯ ﺍﮐﺜﺮ ﺍﺟﺰﺍ ﻣﻌﺪﻭﻡ ﺗﮭﮯ ﭘﺲ ﺑﻌﺾ ﮐﺎ ﻣﻌﺪﻭﻡ ﮨﻮﻧﺎ ﺑﻌﺾ ﺩﯾﮕﺮ ﮐﮯ ﻣﻌﺪﻭﻡ ﮨﻮﻧﮯ ﮐﻮ ﺧﻮﺩ ﻻﺯﻡ ﮨﮯ ۔ﺍﺱ ﻟﺌﮯ ﮐﮧ ﻣﺎﮨﯿﺖ ’’ ﻧﻄﻔﮧ ﻭ ﺍﺟﺰﺍﺋﮯ ﺯﺍﺋﺪ ﻋﻠﯽ ﺍﻟﻨﻄﻔﮧ ‘‘ ﺳﺐ ﮐﯽ ﺍﯾﮏ ﮨﮯ ﭘﺲ ﺟﺐ ﻭﮦ ﻣﺎﮨﯿﺖ ﮐﺴﯽ ﺍﯾﮏ ﻣﯿﮟ ﻣﻌﺪﻭﻡ ﮨﮯ ﺗﻮ ﺍﺻﻞ ﻧﻄﻔﮧ ﻣﯿﮟ ﺍﺱ ﮐﺎ ﻣﻌﺪﻭﻡ ﮨﻮﻧﺎ ﮐﯿﻮﮞ ﻣﺤﺎﻝ ﮨﮯ ؟

)) ﺍﯾﮏ ﺍﻭﺭ ﻃﺮﺯ ((

ﺑﻘﻮﻝ ﺍٓﭖ ﮐﮯ ﺍﻧﺴﺎﻥ ﮐﻮ ﻭﺟﻮﺩ ﺍﺱ ﮐﮯ ﻧﻄﻔﮧ ﯾﺎ ﮨﺮ ﺷﮯ ﮐﻮ ﻭﺟﻮﺩ ﺍﺱ ﮐﮯ ﺍﺻﻞ ﺍﯾﭩﻢ ‏( ﺟﺰ ‏) ﻧﮯ ﺩﯾﺎ ﮨﮯ ﯾﮧ ﺍﺱ ﻟﺌﮯ ﺑﮭﯽ ﺑﺎﻃﻞ ﮨﮯ ﮐﮧ ﻣﻮﺛﺮ ﯾﻌﻨﯽ ﮐﺴﯽ ﺷﮯ ﻣﯿﮟ ﺗﺎﺛﯿﺮ ﮐﺮﻧﮯ ﻭﺍﻻ ﺍﺳﮯ ﻭﺟﻮﺩ ﯾﺎ ﺍﺱ ﻣﯿﮟ ﺭﺩ ﻭ ﺑﺪﻝ ﮐﺮﻧﮯ ﻭﺍﻟﮯ ﮐﯽ ﺗﺎﺛﯿﺮ ﺍﻭﺭ ﻗﺪﺭﺕ ﺗﯿﻦ ﻃﺮﺡ ﺳﮯ ﮨﻮﺳﮑﺘﯽ ﮨﮯ :

ﻭﺟﮧ ﺣﺼﺮ ﯾﮧ ﮨﮯ ﮐﮧ ﻣﻮﺛﺮ ﺍﭘﻨﮯ ﺍﺛﺮ ﮐﮯ ﺗﺮﮎ ﭘﺮ ﻗﺎﺩﺭ ﮨﻮﮔﺎ ﯾﺎ ﻧﮩﯿﮟ ﺟﯿﺴﮯ ﮐﺎﺗﺐ ﺍﻭﺭ ﮨﺎﺗﮫ ﮨﻼﻧﮯ ﻭﺍﻻﺍﺏ ﮐﺎﺗﺐ ﮐﺘﺎﺑﺖ ﮐﮯ ﺗﺮﮎ ﺍﻭﺭ ﮨﺎﺗﮫ ﮨﻼﻧﮯ ﮐﮯ ﺗﺮﮎ ﭘﺮ ﻗﺎﺩﺭ ﮨﮯ ﺍﺱ ﮐﻮ ’’ ﻓﺎﻋﻞ ﻣﺨﺘﺎﺭ ‘‘ ﮐﮩﺘﮯ ﮨﯿﮟ ﺍﻭﺭ ﺍﯾﺴﯽ ﺗﺎﺛﯿﺮ ﮐﻮ ’’ ﺗﺎﺛﯿﺮ ﺑﺎﻻﺧﺘﯿﺎﺭ ‘‘ ﮐﮩﺘﮯ ﮨﯿﮟ ﺍﮔﺮ ﻧﮩﯿﮟ ﺗﻮﺍﺱ ﮐﺎ ﯾﮧ ﺍﺛﺮ ﺟﺲ ﮐﮯ ﺗﺮﮎ ﭘﺮ ﻭﮦ ﻗﺎﺩﺭ ﻧﮩﯿﮟ ﺍﺱ ﮐﺎ ﺻﺪﻭﺭ ﮐﺴﯽ ﺷﺮﻁ ﻭ ﻋﺪﻡ ﻣﺎﻧﻊ ﭘﺮ ﻣﻮﻗﻮﻑ ﮨﻮﮔﺎ ﯾﺎ ﻧﮩﯿﮟ ﺩﻭﺳﺮﯼ ﺻﻮﺭﺕ ﮐﻮ ’’ ﻓﺎﻋﻞ ﻃﺒﻌﯽ ‘‘ ﺍﻭﺭ ﺗﺎﺛﯿﺮ ﺑﺎﻟﻄﺒﻌﮧ ﮐﮩﺘﮯ ﮨﯿﮟ ﺍﻭﺭ ﺗﯿﺴﺮﯼ ﺻﻮﺭﺕ ﮐﻮ ﺗﺎﺛﯿﺮ ﺑﺎﻟﻌﻠۃ ﮐﮩﺘﮯ ﮨﯿﮟ ۔

ﮔﻮﯾﺎ ﻗﺎﺩﺭ ﺫﺍﺕ ﻭ ﻣﻮﺛﺮ ﮐﯽ ﺗﯿﻦ ﻗﺴﻤﯿﮟ ﮨﻮﮔﺌﯽ :

‏( ۱ ‏) ﺗﺎﺛﯿﺮ ﺑﺎﻻﺧﺘﯿﺎﺭ ‏( ۲ ‏) ﺗﺎﺛﯿﺮ ﺑﺎﻟﻄﺒﻌﯿۃ ‏( ۳ ‏) ﺗﺎﺛﯿﺮ ﺑﺎﻟﻌﻠۃ

‏( ۱ ‏) ﺗﺎﺛﯿﺮ ﺑﺎﻻﺧﺘﯿﺎﺭ : ﮐﺎ ﻣﻄﻠﺐ ﯾﮧ ﮨﮯ ﮐﮧ ﻣﻮﺛﺮ ﺟﻮ ﮐﺎﻡ ﺳﺮﺍﻧﺠﺎﻡ ﺩﮮ ﺭﮨﺎ ﮨﮯ ﺍﺱ ﮐﮯ ﻏﯿﺮ ﭘﺮ ﺍﻭﺭ ﺗﺮﮎ ﭘﺮ ﺑﮭﯽ ﻭﮦ ﻗﺎﺩﺭ ﮨﻮ ۔

‏( ۲ ‏) ﺗﺎﺛﯿﺮ ﺑﺎﻟﻄﺒﻊ : ﮐﺎ ﻣﻄﻠﺐ ﯾﮧ ﮨﮯ ﮐﮧ ﻣﻮﺛﺮﺍﺛﺮ ﮐﮯ ﺗﺮﮎ ﭘﺮ ﻗﺎﺩﺭ ﻧﮧ ﮨﻮﺍﻭﺭ ﺍﺱ ﺳﮯ ﺍﺛﺮ ﮐﺎﺻﺪﻭﺭ ﻣﻮﻗﻮﻑ ﮨﻮ ﮐﺴﯽ ﺷﺮﻁ ﮐﮯ ﻭﺟﻮﺩ ﭘﺮ ﺍﻭﺭ ﻣﺎﻧﻊ ﮐﮯ ﻧﮧ ﮨﻮﻧﮯ ﭘﺮ ﺟﯿﺴﮯ ﭘﺎﻧﯽ ﻣﯿﮟ ﮔﺮﻣﯽ ﻭ ﺍﺑﺎﻝ ﺗﺐ ﮨﯽ ﺍٓﺋﮯ ﮔﺎ ﺟﺐ ﺍﺱ ﮐﮯ ﻧﯿﭽﮯ ﺍٓﮒ ﺟﻞ ﺭﮨﯽ ﮨﻮ ﺍﻭﺭ ﺍٓﮒ ﮐﯽ ﺗﭙﺶ ﭘﺎﻧﯽ ﺗﮏ ﭘﮩﻨﭽﻨﮯ ﻣﯿﮟ ﮐﻮﺋﯽ ﻣﺎﻧﻊ ﺑﮭﯽ ﻧﮧ ﮨﻮ۔ﺟﻼﻧﺎ ﻭ ﺗﭙﺶ ﺩﯾﻨﺎ ﯾﮧ ﺍٓﮒ ﮐﯽ ﻃﺒﻌﯿﺖ ﮐﺎ ﺗﻘﺎﺿﮧ ﮨﮯ ﺟﺐ ﺑﮭﯽ ﺍٓﮒ ﮨﻮﮔﯽ ﻭﮦ ﺟﻼﺋﯽ ﮔﯽ ﺟﻼﻧﮯ ﮐﮯ ﺗﺮﮎ ﭘﺮ ﻭﮦ ﻗﺎﺩﺭ ﻧﮩﯿﮟ۔

‏( ۳ ‏) ﺗﺎﺛﯿﺮ ﺑﺎﻟﻌﻠۃ : ﻣﻮﺛﺮ ﺳﮯ ﺍﺛﺮ ﺑﻐﯿﺮ ﮐﺴﯽ ﺷﺮﻁ ﻭ ﻣﺎﻧﻊ ﮐﮯ ﺧﻮﺩ ﺑﺨﻮﺩ ﺻﺎﺩﺭ ﮨﻮ۔ ﺟﯿﺴﮯ ﻓﻠﺴﻔﮧ ﻭﺍﻟﮯ ﮐﮩﺘﮯ ﮨﯿﮟ ﮐﮧ ﭼﺎﺑﯽ ﮐﯽ ﺣﺮﮐﺖ ﮐﯽ ﻭﺟﮧ ﮨﺎﺗﮫ ﮐﯽ ﺣﺮﮐﺖ ﮨﮯ ﺟﺐ ﮨﺎﺗﮫ ﮨﻠﮯ ﮔﺎ ﭼﺎﺑﯽ ﺧﻮﺩ ﺑﺨﻮﺩ ﮨﻠﮯ ﮔﯽ ۔ﮨﺎﺗﮫ ﮐﯽ ﺣﺮﮐﺖ ﺳﮯ ﭼﺎﺑﯽ ﻣﯿﮟ ﺣﺮﮐﺖ ﮐﺎ ﺍﺛﺮ ﯾﮧ ﺍﺛﺮ ﺑﺎﻟﻌﻠۃ ﮨﮯ۔

ﺍﺏ ﯾﮧ ﺗﯿﻨﻮﮞ ﺗﺎﺛﯿﺮﺍﺕ ﻧﻄﻔﮧ ﯾﺎ ﺍﺳﯽ ﻗﺴﻢ ﮐﮯ ﻋﺎﻟﻢ ﮐﮯ ﺍﺟﺰﺍﺋﮯ ﺍﺻﻠﯿﮧ ﮐﮯ ﺣﻖ ﻣﯿﮟ ﻣﺤﺎﻝ ﮨﯿﮟ ۔ﺗﺎﺛﯿﺮ ﺑﺎﻻﺧﺘﯿﺎﺭ ﺗﻮ ﺍﺱ ﻟﺌﮯ ﮐﮧ ﺟﻮ ﻓﺎﻋﻞ ﻣﺨﺘﺎﺭ ﮨﻮﮔﺎ ﺍﺱ ﮐﻮ ﻋﻠﻢ ﺣﯿﺎﺕ ﻗﺪﺭﺕ ﺑﮭﯽ ﻻﺯﻡ ﮨﻮﮞ ﮔﯽ ﺗﺒﮭﯽ ﺗﻮ ﻭﮦ ﻓﻌﻞ ﮐﮯ ﮐﺮﻧﮯ ﺍﻭﺭ ﺗﺮﮎ ﮐﺮﻧﮯ ﭘﺮ ﻗﺎﺩﺭ ﮨﻮﮔﺎﺍﻭﺭ ﻧﻄﻔﮧ ﻭﻏﯿﺮﮦ ﻣﯿﮟ ﯾﮧ ﺗﺎﺛﯿﺮ ﻣﺤﺎﻝ ﮨﮯ ﮐﮧ ﻭﮦ ﺟﻤﺎﺩ ﮨﮯ ۔ﺩﻭﺳﺮﺍ ﺍﮔﺮ ﻧﻄﻔﮧ ﻭﻏﯿﺮﮦ ﻓﺎﻋﻞ ﻣﺨﺘﺎﺭ ﮨﻮﺗﺎ ﺗﻮ ﺍﺱ ﺍﻧﺴﺎﻥ ﮐﻮ ﺑﻨﺎﻧﮯ ﮐﮯ ﻋﻼﻭﮦ ﺩﻭﺳﺮﮮ ﮐﺎﻡ ﺑﮭﯽ ﮐﺮﺳﮑﺘﺎ ﺍﻭﺭ ﺩﻭﺳﺮﮮ ﻭﺟﻮﺩ ﻭ ﺍﺟﺴﺎﻡ ﮐﻮ ﺑﮭﯽ ﻭﺟﻮﺩ ﺩﮮ ﺳﮑﺘﺎ ﻣﮕﺮ ﯾﮧ ﺑﺪﯾﮩﯽ ﺍﻟﺒﻄﻼﻥ ﮨﮯ ۔

ﺍﻭﺭ ﺑﺎﻗﯽ ﺩﻭ ﺗﺎﺛﯿﺮﺍﺕ ﺑﮭﯽ ﺍﺱ ﮐﮯ ﺣﻖ ﻣﯿﮟ ﻣﺤﺎﻝ ﮨﯿﮟ ﺍﺱ ﻟﺌﮯ ﮐﮧ ﺍﻧﺴﺎﻥ ﺍﯾﮏ ﻣﺨﺼﻮﺹ ﺟﺴﻢ ﻃﺒﻌﯽ ﺭﮐﮭﺘﺎ ﮨﮯ ﭘﮭﺮ ﺍﻧﻮﺍﻉ ﻣﯿﮟ ﻣﺨﺘﻠﻒ ﮨﮯ ﻣﻘﺎﺩﯾﺮ ﻣﯿﮟ ﻣﺨﺘﻠﻒ ﮨﮯ ﺍﻭﺭ ﺗﺎﺛﯿﺮ ﺑﺎﻟﻄﺒﻊ ﻭ ﺍﻟﻌﻠۃ ﺍﭘﻨﮯ ﻣﻮﺛﺮﺍﺕ ﺳﮯﺗﻌﻠﻖ ﻣﯿﮟ ﺑﺮﺍﺑﺮ ﮨﻮﺗﯽ ﮨﮯ ﻧﮧ ﮐﮧ ﻣﺨﺘﻠﻒ ﺟﺐ ﮐﮧ ﻧﻄﻔﮧ ﺍﭘﻨﮯ ﻣﻮﺛﺮﺍﺕ ﯾﻌﻨﯽ ﺍﻧﺴﺎﻥ ﮐﮯ ﺣﻖ ﻣﯿﮟ ﻣﺨﺘﻠﻒ ﮨﮯ۔

ﭘﺲ ﻣﻌﻠﻮﻡ ﮨﻮﺍ ﮐﮧ ﻧﻄﻔﮧ ﯾﺎ ﮐﺴﯽ ﺑﮭﯽ ﺟﺴﻢ ﮐﺎ ﮐﻮﺋﯽ ﺟﺰ ﺍﺱ ﮐﯿﻠﺌﮯ ﻣﻮﺟﺪ ﻧﮩﯿﮟ ۔

ﺑﻠﮑﮧ ﮐﻮﺋﯽ ﺍﻭﺭ ﺍﺱ ﮐﺎ ﻣﻮﺛﺮ ﻭ ﻣﻮﺟﻮﺩ ﮨﮯ ﺍﻭﺭ ﻭﮦ ﻓﺎﻋﻞ ﻣﺨﺘﺎﺭ ﮨﮯ ﺗﺒﮭﯽ ﺗﻮ ﻋﺎﻟﻢ ﻣﯿﮟ ﺟﺎﺑﺠﺎ ﻣﺨﺘﻠﻒ ﻣﺨﻠﻮﻗﺎﺕ ،ﺗﻐﯿﺮ ﻭ ﺗﺒﺪﻝ ، ﮐﻮﻥ ﻭ ﻓﺴﺎﺩ ﮨﮯ ۔ﻟﮩﺬﺍ ﯾﮧ ﺗﻮ ﺛﺎﺑﺖ ﮨﻮﮔﯿﺎ ﮐﮧ ﺍﻧﺴﺎﻥ ﻭ ﻋﺎﻟﻢ ﮐﯿﻠﺌﮯ ﻣﻮﺟﺪ ﮐﻮﺋﯽ ﺍﻭﺭ ﮨﮯ ﺍﻭﺭ ﻭﮦ ﮨﮯ ﺑﮭﯽ ﻣﻮﺟﺪ ﻭ ﻣﻮﺛﺮ ﺑﺎﻻﺧﺘﯿﺎﺭ ﺍﺏ ﺩﻭ ﺻﻮﺭﺗﯿﮟ ﺭﮦ ﮔﺌﯿﮟ ﻭﮦ ﻏﯿﺮ ﺟﻮ ﺗﯿﺮﺍ ﻣﻮﺟﺪﮨﮯ ﻭﮦ ﺑﮭﯽ ﺣﺎﺩﺙ ﻭ ﻣﻤﮑﻦ ﮨﻮﮔﺎ ﯾﺎ ﻗﺪﯾﻢ ۔

ﺣﺎﺩﺙ ﺗﻮ ﻧﮩﯿﮟ ﮨﻮﺳﮑﺘﺎ ﮐﯿﻮﻧﮑﮧ ﺍﮔﺮ ﺣﺎﺩ ﺙ ﮨﻮﮔﺎ ﺗﻮ ﭘﮭﺮ ﺳﻮﺍﻝ ﮨﻮﮔﺎ ﮐﮧ ﺍﺱ ﮐﻮ ﻭﺟﻮﺩ ﺩﯾﻨﮯ ﻭﺍﻻﮐﻮﻥ ﮨﮯ ؟ ﮐﯿﻮﻧﮑﮧ ﮨﺮ ﺣﺎﺩﺙ ﮐﯿﻠﺌﮯ ﮐﺴﯽ ﻭﺟﻮﺩ ﺩﯾﻨﮯ ﻭﺍﻟﮯ ﮐﯽ ﺿﺮﻭﺭﺕ ﮨﮯ ﺟﯿﺴﺎ ﮔﺰﺭﺍ۔ ﺍﺱ ﺻﻮﺭﺕ ﻣﯿﮟ ﯾﺎ ﺩﻭﺭ ﯾﺎ ﺗﺴﻠﺴﻞ ﻻﺯﻡ ﺍٓﺋﮯ ﮔﺎ ﺍﻭﺭ ﺗﺴﻠﺴﻞ ﻭ ﺩﻭﺭ ﺑﺎﻃﻞ ﭘﺲ ﻣﻠﺰﻭﻡ ﯾﻌﻨﯽ ﻣﻮﺟﺪ ﮐﺎ ﺣﺎﺩﺙ ﮨﻮﻧﺎ ﺑﮭﯽ ﺑﺎﻃﻞ ۔ﭘﺲ ﻣﺎﻧﻨﺎ ﭘﮍﮮ ﮔﺎ ﮐﮧ ﺗﺠﮭﮯ ﻭﺟﻮﺩ ﺩﯾﻨﮯ ﻭﺍﻟﯽ ﺫﺍﺕ ﻗﺪﯾﻢ ﮨﮯ ﺟﺲ ﮐﻮ ﮐﺴﯽ ﻧﮯ ﭘﯿﺪﺍ ﻧﮩﯿﮟ ﮐﯿﺎ ﻭﮦ ﮨﻤﯿﺸﮧ ﺳﮯ ﮨﮯ ﺍﻭﺭ ﮨﻤﯿﺸﮧ ﺭﮨﮯ ﮔﺎ ﺍﻭﺭ ﻭﮦ ﺫﺍﺕ ﺍﻟﻠﮧ ﺭﺏ ﺍﻟﻌﺰﺕ ﮐﯽ ﺫﺍﺕ ﮨﮯ ۔

)) ﻧﻮﭦ :(( ﺍﺏ ﻭﮦ ﻗﺪﯾﻢ ﺫﺍﺕ ﺍﻟﻠﮧ ﮨﮯ ﺣﯽ ﮨﮯ ﻗﺎﺩﺭ ﮨﮯ ﻋﺎﻟﻢ ﮨﮯ ﻣﺮﯾﺪ ﮨﮯ ﺳﻤﯿﻊ ﻭ ﺑﺼﯿﺮ ﮨﮯ ﯾﮧ ﺍﯾﮏ ﻣﺴﺘﻘﻞ ﺑﺤﺚ ﮨﮯ ﺟﻮ ﺍﺱ ﻭﻗﺖ ﮨﻤﺎﺭﺍ ﻣﻘﺼﻮﺩ ﻧﮩﯿﮟ ﮨﻤﺎﺭﺍ ﻣﻘﺼﻮﺩ ﺗﻮ ﻋﺎﻟﻢ ﮐﮯ ﻣﻮﺟﺪ ﮐﻮ ﺛﺎﺑﺖ ﮐﺮﻧﺎ ﺗﮭﺎ ﺟﺐ ﺩﮨﺮﯾﮧ ﺍﺱ ﮐﻮ ﻣﺎﻧﻨﮯ ﻟﮯ ﺗﻮ ﺍٓﮔﮯ ﮐﯽ ﭼﯿﺰﯾﮟ ﻣﻨﻮﺍﻧﺎ ﺍٓﺳﺎﻥ ﮨﮯ ۔

)) ﻧﻮﭦ (( : ﺍﻣﺎﻡ ﺳﻨﻮﺳﯽ ﻧﮯ ﺟﻮ ﺗﺎﺛﺮ ﮐﯽ ﺗﯿﻦ ﻗﺴﻤﯿﮟ ﺑﯿﺎﻥ ﮐﯽ ﮨﯿﮟ ﯾﮧ ﺑﮩﺖ ﺯﺑﺮﺩﺳﺖ ﮨﮯ ۔ﺍﺱ ﺳﮯ ﻓﻼﺳﻔﮧ ﮐﺎ ﺑﮭﯽ ﺭﺩ ﮨﻮﮔﯿﺎ ﺟﻮ ﺍﻟﻠﮧ ﮐﯽ ﺫﺍﺕ ﮐﻮ ﻋﺎﻟﻢ ﮐﯿﻠﺌﮯ ﺍﯾﺴﺎ ﻣﺎﻧﺘﮯ ﮨﯿﮟ

ﺟﯿﺴﮯ ﻣﻌﻠﻮﻝ ﮐﯿﻠﺌﮯ ﻋﻠﺖ ﺍﺳﯽ ﻟﺌﮯ ﻭﮦ ﺧﺪﺍ ﮐﻮ ﻓﺎﻋﻞ ﻣﺨﺘﺎﺭ ﻧﮩﯿﮟ ﻣﺎﻧﺘﮯ ﺍﻭﺭ ﺍﺳﯽ ﻟﺌﮯ ﺍﺱ ﮐﮯ ﺍﻓﻌﺎﻝ ﮐﻮ ﺍﺿﻄﺮﺍﺭﯼ ﺍﻭﺭ ﻋﺎﻟﻢ ﮐﻮ ﻗﺪﯾﻢ ﻣﺎﻧﺘﮯ ﮨﯿﮟ ﻣﻌﺎﺫﺍﻟﻠﮧ۔

ﺍﻭﺭ ﺣﻮﺍﺩﺙ ﻻﺍﻭﻝ ﻟﮭﺎ ﺟﯿﺴﮯ ﻧﻈﺮﯾﺎﺕ ﺟﻮ ﺍﺑﻦ ﺗﯿﻤﯿﮧ ﺭﺣﻤﮧ ﺍﻟﻠﮧ ﮐﮯ ﮨﯿﮟ ﺍﻥ ﭘﺮﺑﮭﯽ ﺭﺩ ﮨﻮﮔﯿﺎ۔ﺍﺱ ﻟﺌﮯ ﮐﮧ ﺟﺐ ﻭﮦ ﻭﮦ ﻓﺎﻋﻞ ﻣﺨﺘﺎﺭ ﮨﮯ ﺗﻮ ﻣﺨﻠﻮﻕ ﮐﮯ ﻭﺟﻮﺩﮐﮯ ﺗﺮﮎ ﭘﺮ ﻗﺎﺩﺭ ﮨﻮﺍ ﻟﮩﺬﺍ ﺍﺱ ﮐﮯ ﺍﺯﻝ ﻣﯿﮟ ﺧﺎﻟﻖ ﮨﻮﻧﮯ ﮐﯿﻠﺌﮯ ﺍﺯﻝ ﻣﯿﮟ ﻣﺨﻠﻮﻕ ﮐﺎ ﮨﻮﻧﺎ ﺿﺮﻭﺭﯼ ﻧﮩﯿﮟ ۔

ﯾﺎﺩ ﺭﮨﮯ ﮐﮧ ﮨﻤﺎﺭﮮ ﻧﺰﺩﯾﮏ ﺍٓﮒ ﻣﯿﮟ ﺟﻼﻧﺎ ﺍﻭﺭ ﭼﮭﺮﯼ ﻣﯿﮟ ﮐﺎﭨﻨﺎ ﯾﮧ ﺍﺱ ﮐﯽ ﺫﺍﺕ ﮐﯽ ﻣﻘﺘﻀﯿﺎﺕ ﻧﮩﯿﮟ ﺑﻠﮑﮧ ﺍﻟﻠﮧ ﮐﮯ ﻓﻌﻞ ﭘﺮ ﻣﻮﻗﻮﻑ ﮨﯿﮟ ﺍﻭﺭ ﯾﮧ ﺍﺯ ﻗﺒﯿﻞ ﻋﻮﺍﺭﺽ ﮨﯿﮟ ﻭﺭﻧﮧ ﺍﺑﺮﺍﮨﯿﻢ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﮐﯽ ﺍٓﮒ ﺿﺮﻭﺭ ﺣﻀﺮﺕ ﺍﺑﺮﺍﮨﯿﻢ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﮐﻮ ﺟﻼﺗﯽ ﺍﻭﺭ ﭼﮭﺮﯼ ﺿﺮﻭﺭ ﺍﺳﻤﻌﯿﻞ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﮐﻮ ﮐﺎﭨﺘﯽ ۔ﺣﯿﺮﺕ ﮨﮯ ﮐﮧ ﺟﺐ ﺍٓﮒ ﮐﮯ ﺍٓﮒ ﮨﻮﻧﮯ ﮐﯿﻠﺌﮯﺟﻼﻧﺎ ﺍﻭﺭ ﭼﮭﺮﯼ ﮐﮯ ﭼﮭﺮﯼ ﮨﻮﻧﮯ ﮐﯿﻠﺌﮯ ﮐﺎﭨﻨﺎ ﻋﻘﻼ ﺿﺮﻭﺭﯼ ﻧﮩﯿﮟ ﺗﻮ ﺍﻟﻠﮧ ﮐﮯ ﺧﺎﻟﻖ ﮨﻮﻧﮯ ﮐﯿﻠﺌﮯ ﻣﺨﻠﻮﻕ ﮨﻮﻧﺎ ﮐﯿﻮﮞ ﺿﺮﻭﺭﯼ ﮨﮯ ؟ﺑﮩﺮﺣﺎﻝ ﯾﮧ ﺍﺱ ﻭﻗﺖ ﮨﻤﺎﺭﺍ ﻣﻮﺿﻮﻉ ﻧﮩﯿﮟ۔

ON THE EVILS OF CLAIMING TO SEE ALLAH WITH THE PHYSICAL EYES

[By Shaykh Muhammad Shareef bin Farid]

In the Name of Allah, the Beneficent the Merciful, may Allah send blessing upon our master Muhammad (Sallallahu Alayhi Wasallam) his family and Companions and grant them abundant peace.

Among the most pervasive evils which Satan has caused to emerge on the tongues of those associated with Sufism in this post-modernist era is the false claim that a person can see Allah with the physical eyes. This pernicious claim is a denial of the Infallible Book of Allah and the Sunna of His infallible Prophet, may Allah bless him and grant him peace. It is also a denial of the consensus opinion of the scholars of Islam from the earliest times to the present.

You hear on the tongue of rank amateurs in the Path to Allah, and by those who have not even smelt the scent of the sound faith and knowledge, that Allah is the Manifest (Dhaahir) and the Hidden (Baatin) and that everything you see is none other than Him. We seek refuge with Allah Ta`ala from inventing lies against Him without authority (sultan) and from compounded ignorance.

These are ideas which these novices misread and extracted from the pages of the spiritually unveiled sages and incorrectly repeated them without having the least understanding of the true import of their words and wisdom. It is for this reason that prior to the age of the European Christians (zaman ‘n-nasaara), it was forbidden to induct into the Tareeqa anyone who had no completed the mastery of their individual obligations in knowledge (fard’l-ayyaan fee ‘l-`ilm).

Today, charlatan murshids & shaykhs and their charlatan mureeds induct any ignoramus into the Sufi path and expose them to advanced ideas on Divine Unity; who then speak on things about Allah which they have no true knowledge or guidance.

This false idea that claims that a person can see Allah Ta`ala with physical sight is categorically denied by the Book and the Sunna. Allah Ta`ala says:

ﻻَّ ﺗُﺪْﺭِﻛُﻪُ ﺍﻷَﺑْﺼَﺎﺭُ ﻭَﻫُﻮَ ﻳُﺪْﺭِﻙُ ﺍﻷَﺑْﺼَﺎﺭَ ﻭَﻫُﻮَ ﺍﻟﻠَّﻄِﻴﻒُ ﺍﻟْﺨَﺒِﻴﺮُ * ﻗَﺪْ ﺟَﺎﺀَﻛُﻢْ ﺑَﺼَﺎﺋِﺮٌ ﻣِﻦْ ﺭَّﺑِّﻜُﻢْ ﻓَﻤَﻦْ ﺃَﺑْﺼَﺮَ ﻓَﻠِﻨَﻔْﺴِﻪِ ﻭَﻣَﻦْ ﻋَﻤِﻲَ ﻓَﻌَﻠَﻴْﻬَﺎ ﻭَﻣَﺎ ﺃَﻧَﺎ ﻋَﻠَﻴْﻜُﻢْ ﺑِﺤَﻔِﻴْﻆٍ

“He cannot be seen by vision, and He sees (all) vision; and He is the Subtlety Kind, the Aware. Indeed there have come to you clear insight from your Lord; whoever will therefore have insight, it will be for their own souls and whoever will be blind, it shall be against themselves; for I am not over you as a protector.” [6:103-104]

Shaykh Abdullahi Dan Fodio said in his Diya ‘t-Ta`weel fee Ma`ana ‘t-Tanzeel about the meaning of the above two verses: “He cannot be seen by vision’, means you cannot encompass Him in vision. This is the interpolation of the large majority of the scholars of the exegesis of the Quran (tafsir ‘l-jamhuur).

Or a second interpolation is that it means, that you cannot physically see Him in this life, because seeing Him is specific for the visions which the believers will have of Him in the Hereafter. This is based upon His words:

ﻭُﺟُﻮﻩٌ ﻳَﻮْﻣَﺌِﺬٍ ﻧَﺎﺿِﺮَﺓٌ ﺇَﻟَﻰ ﺭَﺑِّﻬِﺎَ ﻧَﺎﻇِﺮَﺓً

‘Faces on that Day will be gazing on their Lord in amazement’.

It has been related by the two Shaykhs, al-Bukhari and Muslim, that the Prophet, may Allah bless him and grant him peace said:

ﺇِﻧَّﻜُﻢْ ﺳَﺘَﺮَﻭْﻥَ ﺭَﺑَّﻜُﻢْ ﻛَﻤَﺎ ﺗَﺮَﻭْﻥَ ﺍَﻟْﻘَﻤَﺮَ ﻟَﻴْﻠَﺔَ ﺍَﻟْﺒَﺪْﺭِ

“Indeed you will see your Lord, just as you see the moon on the night of the full moon.”

The phrase vision (absaar) is plural for sight (basar); which is a light lodged in the organ with which things are seen.

The concept of vision is applied unrestrictedly to the eyes, since it is the locus of sight.

The first interpolation is foremost and is what is intended based upon His words: ‘and He sees (all) vision‘; and means that His knowledge encompasses all visions, since He is the One who singled them out with vision. This means that He encompasses and sees the vision of the eyes; and not just the organ of sight.

This is explicit denial of anything besides Allah seeing or comprehending Him with physical or sensory vision.
Shaykh Abdullahi Dan Fodio said that the meaning of His words: ‘and He is the Subtle the Kind’, i.e., the Intimately Compassionate to His awliyya. This Divine Name ‘Lateef’ is from the etymological root ‘lutf’ (kindness) and follows the conjugation of the word ‘nusr’ (assistance).

The meaning of His words: ‘the Aware’, is that He is acutely aware of them. That is to say, that He, Allah cannot be seen by ocular vision because He is the Subtle the Kind; and yet He sees and encompasses all visions because He is the Acutely Aware.

The One who is Subtle, Kind (Lateef) is an indication that He can only be comprehended through spiritual unveiling (kashif), since He cannot be comprehended via sensory perception because there is no likeness to Him in the sensory. The sensory creation is not Allah Ta`ala.

It is other than Him and everything other than Him is in a constant state of fluctuation and annihilation. However, creation’s state of atrophy is an indication of its Creator who is Ever Living, Pre-Eternal and Eternally Continuous. This means that while creation cannot comprehend or see Allah via sensory perception, He can be comprehended through the inner vision and insight of the heart.

That is what the exalted Creator meant when He said on the tongue of our beloved Prophet: “Neither My heavens or My earth can encompass Me, but I am encompassed in the heart of the true believer.”

This truth was confirmed by Shaykh Abdullahi Dan Fodio when he said continuing his exegesis of the verses: “Then Allah Ta`ala: ‘say to them: ‘Indeed there have come to you clear insight from your Lord’, where the phrase ‘clear insight’ (basaa’ir) is plural for ‘baseera’, which is the vision given to the heart (qalb), like the sensory sight (basar) is given to the eyes (`ayn).

What this means is that Allah has made decisive evidences (dalaa’l qaati`a) as insight to the hearts giving evidence of the utmost extent of His Self-disclosure (jalaa’).”

His words: ‘whoever will therefore have insight’, means whoever will have inner insight of these evidences of His Self-disclosure, will come to truly believe in Him.

His words: ‘it will be for their own souls’, means that this Divine insight will increase them in insight, since its reward is increased insight of Him.
His words: ‘and whoever will be blind’, in his heart from comprehending the evidences in creation which indicate His existence; then ‘it shall be against themselves’, meaning that their error will return to them.

His words: ‘for I am not over you as a protector’, means that the Prophet, upon him be peace was not sent as a guardian of your deeds and actions. He is merely a warner. It is Allah who is the Protector (Hafeedh) of you through His preservation of your actions and deeds, and His sanctioning of them. Or it means that he, the Prophet, is unable to defend you from what Allah desires with you.”

The gnostic sage Imam al-Alusi, may Allah be merciful to him, said in his monumental exegesis of the Quran regarding His words:

“He cannot be seen by vision’ where the phrase ‘absaar’ is plural for ‘basar’ (sight); and is used unrestrictedly to refer to the organ of sight (jaarihat naadhira) and refers to the strength of vision that is in the eyes; as well inner vision itself, since it is the strength of comprehension of the heart (quwwat ‘l-qalb). Comprehension (idraak) of a thing means attaining understanding of its fullest extent and having encompassment of that thing.

The majority of the scholars of scholastic theology assert that the meaning of sight (basar) in this Quranic verse refers to the sensory organ of sight since it is the locus for the strength of vision. It is said that this reference is an indication of that and of the illusions and understanding; as Amir ‘l-Mu’mineen Ali ibn Abi Talib, may Allah ennoble his face said:
“Genuine Divine Unity is that you not have any false illusions about Him.” He also said: “Everything that can be comprehended and understood, by the senses, He is other than that.”

It has been related by Ibn Jareer on the authority of Ibn Abbas, may Allah be pleased with him who said that the words of Allah:

“He cannot be seen by vision” means that the sensory vision of nothing or no-one can encompass Allah Ta`ala.”

Some of the scholars assert that even in the Hereafter, Allah will not be seen by sensory perception but through a new form of ‘seeing’ which Allah Ta`ala will create as a sense perception for the believers in the hereafter.

This is confirmed by what, the Imam of the Taabi`, Daraar ibn `Amr al-Kufi said: “Indeed Allah will not be seen with the sensory eyes, but He will be seen by a sixth sense which He Subhannahu will create for them on the Day of Judgement.”

These are the illuminated ideas regarding this subject from the words of the best of early communities of Muhammad, may Allah bless him and grant him peace. This is evidence that any Muslim, especially, a Sufi who claims that Allah can be seen by the eyes in the outward and that Allah is everything witnessed in existence, has strayed far from the Straight Path.
This is the same for those who claim that Allah is “all-in-all”, or that Allah is all Black people; and other than these from fallacious ideas which emerge from this central falsehood of the sensory vision of Allah in this existence.
As for the ideas of the masters of the Sufis regarding the sensory vision of Allah in this life and in apparent existence; they too, categorically deny this claim in the most eloquent elucidations after whose words nothing else need be said.

The SULTAN of the AWLIYYA our spiritual master, Muyh’d-Deen Abd’l-Qaadir al-Jaylani said about the meaning of these words of Allah:

“He cannot be seen by vision, and He sees (all) vision; and He is the Subtlety Kind, the Aware. Indeed there have come to you clear insight from your Lord; whoever will therefore have insight, it will be for their own souls and whoever will be blind, it shall be against themselves; for I am not over you as a protector.”

“Indeed it is so, that ‘He cannot be seen,’ due to the extreme degree of His Self-manifestation (dhuhuur) and the Self disclosure (jalaa’). He cannot be seen: ‘by vision’, due solely to the deficiency in ocular sensory vision perceiving His Immense Light; ‘and’, further, how can physical sensory vision see Him; when, ‘He, with His Essence, ‘sees’, i.e. perceives. ‘(all) vision’?

For the One that sees all vision cannot be seen by physical ocular vision; ‘and’, even further, how can He be seen, when ‘He is the Subtlety Kind’, Imperceptibly Transcendent above all forms of imagery (mujaazaat), semblance (muqaabila), natural simulation (inttibaa`) or likeness (muhaaka).”

This is emphatic denial of any false claimant who declares that Allah Ta`ala can be seen outwardly in creation; or those who fall into to open disbelief by claiming that the apparent creation that we witness (mushaahadaat) is none other than Allah because He is the Manifest (Dhaahir).

Or that Allah infuses Himself in creation; or that He impersonates Creation; or that He incarnates or “comes in the person” or locus of some created being, such as Jesus, the son of Mary, Fard Muhammad, Ogun, Horus, or any other physical incarnation inspired by Satan into the hearts of his friends.

This false ideology leads to open shirk and association of Allah with His creation; and identifying creation as a deity. We seek refuge with Allah from open disbelief after being guided!

Shaykh Muyh’d-Deen Abd’l-Qaadir al-Jaylani continues:

“Since He, Allah is: ‘the Aware”, so how can anything besides Himself be truly aware of Him? In summation, nothing sees Allah except Allah, nothing is innately aware of Allah except Him; for everything is in an innate state of atrophy and destruction except His countenance. To Him belongs the judgment, and it is to Him that you all will return, just as a shadow returns back to what caste the shadow.”

Our master, Abu Bakr as-Sideeq, may Allah be pleased with him said corroborating the above principle: “The acknowledgement of the inability to comprehend (`adamu’l-istidraak) Him is comprehension of Him.”

However, Allah Ta`ala does disclose Himself, His Names and Attributes as well as His Actions in creation to His close intimate friends (awliyya) when He says: ‘Indeed there have come to you clear insight from your Lord.’

Shaykh Abdl-Qaadir al-Jaylani said about these words:

‘Indeed there have come to you’, i.e., there has occurred among some of you, who have a propensity (majbuul) for the original lucid state of Divine Unity (fitra ‘t-tawheed), ‘clear insight’, that is to say, there has come to you clear evidences (shawaahid) and dialectical moments of spiritual unveiling (kawaashif), ‘from your Lord’, who brought you into existence and disclosed these to you.
‘Whoever will therefore have insight’, that is to say, the one who actually witnesses these evidences of His Self-disclosure and those who experience genuine unveiling with them, ‘it will be for their own souls’.

This means that the advantage will naturally recur to them; ‘and whoever will be blind’, i.e., veiled from it; ‘it shall be against themselves’. This means that the harm of being blinded and veiled to these realities returns back to them.
‘For I am not over you as a protector’; that is to say, I am not your overseer responsible for managing you. I am only a deliverer of prophetic news. Your preservation and that of all things besides Him is in the Hand of Allah. For, management is by His omnipotent power. He alone guides whom he wills and leads astray whomever He wills.”
How did this pernicious idea permeate some of those who claim association with the Path of the Sufis? It came from a prevalent heretical innovation which emerged with those charlatan Sufi shaykhs who were more concerned with garnering large numbers of mureeds, so out of lust for this world’s life and its rubble; these business tycoons posing as shaykhs; threw away the basic principle in inducting people into the Tareeqa.

The basic rule for inducting a person, man, or woman, into the Path of the Sufis was that the person had to, as a prerequisite, have completed the attainment, and understanding of the rules (ahkaam) of the individual obligations (`ilm fard al-`ayyaan).
However, with the emergence of the Hour of the European Christian imperial control of globe, there also emerged avaricious marabous, shaykhs, murshids whose only aim was to increase in followers, fame and to assure a constant flow of wealth into their coffers.

Thus, the doors of the spiritual guilds were flung open to every kind of wanton spirit, desirous for power, rank, and wealth. In the past a student of knowledge who had exerted themselves in the pursuit of sacred knowledge by completion of the sciences which are obligatory upon every Muslim to know and act upon; would then seek out a Shaykh murrabi (a teaching guide) who could then instruct them in the deeper aspects of faith, and gnosis of Allah.

Or, sometimes the Shaykh murrabi would have students of knowledge studying the basic usuul whose characters, enthusiasm, uprightness and resolve were signals for the teacher to introduce them to the ancient Way or Tareeqa of direct gnosis of Allah ta`ala based upon sound sanad (corroborated chain) going back to the Beloved Messenger of Allah, may Allah bless him and grant him peace.

Alas, those days are long gone! It has become like Imam Ibn Mubaarak said: “The chains of authority are from the deen. If there are no chains of authority, then whoever likes can say whatever he likes.”

Today, everyone is a shaykh! Every knows the asraar! Everyone has an opinion and most of what they say about Allah and His Path is pure nonsense!

Today, people whose nafs is like that of donkeys have put on the glorious saddle of stallions (maqarrabuun) of the Path and without the bridal of taqwa to reign them in or a general of the path guide them; they now trample over the Garden of the Knowers Allah, utilizing the language of the People; whose Path, they have never truly followed nor have they a sound chain of authority connecting them.

These people claim to have reached the Pleiades of gnosis of Allah when they have never left the suffocating bowels of their own souls which command to evil (nafs al-amaara bi’s-suu).

Imam Ibn al-Mubarak said about them: “The likeness of one who seeks an issue of his deen without a chain of authority is like the one who desires to climb to the roof without a ladder.”

Many of these charlatans, peruse the books of the People of spiritual insight and unveiling (tabassur wa inkishaaf) and with lack of training or discipline repeat what they misread and misunderstand from these noble texts. They end up deceiving themselves and deceiving whoever had the misfortune of listening to them.

It is about these kinds of spiritual charlatans this reason that the Imam of the Sufis, Shaykh Abu’l-Qaasim Junayd al-Baghdadi:

“There is nothing worse than the ignorant sufi!”

Shehu Uthman Dan Fodio said in his renown Ihya as-Sunna:

“Among the heretical innovations in the Path of the Sufis is searching in the books of the people of spiritual unveiling (ahl’l-kashf) by those who cannot tell the difference between a gnat and an elephant in knowledge. This is a forbidden innovation.

Searching and examining the books of the people of spiritual unveiling is not permissible except for the scholar who knows the Book of Allah and the Sunna of His Messenger, may Allah bless him and grant him peace. He should take from these books that which clarify guidance for him and he should leave what it is not clear. He should accept the validity of what is not clear, but not act in accordance with it.

This should be done not because of any deficiency in its words, but because his own knowledge has not reached to the level of comprehending it. This is because no person is held responsible for that which his knowledge does not encompass. On the contrary, it is not permissible for him to follow it,

ﻭَﻻَ ﺗَﻘْﻒُ ﻣَﺎ ﻟَﻴْﺲَ ﻟَﻚَ ﺑِﻪِ ﻋِﻠْﻢٌ

“Do not follow that which you have no knowledge.” [17:36]

So, people who lack the training to understand the immense depth of the wisdom of the sages; will swear that the falsehoods that they espouse were the words of their Shaykh, who is the Qutb of this and the Qutb of that; without knowing the import of their Shaykhs words and how their words spring from the Two Sacred Infallible sources, the Quran, Sunna and the fundamental principles of the early community (as-salaf).

Shaykh Abdullahi Dan Fodio said in his Diya’u ‘s-Siyaasa:

“When the Knower of Allah speaks from knowledge, his words should be viewed from the perspective of its source from the Book of Allah, the Sunna of His Messenger and the traditions of the Salaf; because knowledge is interpreted based upon its foundation.

When the Knower of Allah speaks from his spiritual states (ahwaal), its meaning should be surrendered to the understanding of the one who has had the same experience. However, he is not to be followed because of the lack of universal application of his judgment except by the one who has attained the same spiritual experience. The one who possesses spiritual states (ahwaal) is not to be followed in that.”

Similarly words uttered by the shuyuukh and the sages of this sacred Path should not be repeated just because they sound profound, deep and makes a person appear wise. The Messenger of Allah, may Allah bless him and grant him peace said: “Address people according to their intelligence.” Not every word of wisdom should be spoken. There are certain spiritual states, spiritual ideas and knowledge which should be experienced and tasted…and not talked about.
Allah is a Witness for what I say.

Do Stars Influence Our Lives?

[By a Sister]

There are many people and even Muslims who regularly consult astrology columns, ask each other their astrological signs and regularly read their horoscopes in magazines or online.

Yet astrology is a system which rests entirely on belief that stars and planets are gods.

Many of these people consider themselves modern educated and literate and yet they are fond of reading horoscopes. However if you ask them why they read horoscopes? They would say “We don’t believe them but we just read them for fun” This is just like knowing a person about whom you know that he constantly lies and fibs and misleads yet you regularly go to him and ask him for advice! This is nothing but insanity and stupidity!

The Origin of Astrology

Belief that stars and planets can influence our lives “Comes from Babylonian times, when the seven moving heavenly bodies, (Sun, Moon, Mercury, Venus, Mars, Jupiter and Saturn) were believed to be GODS roaming in the sky. To this day the planets still carry the names of ancient gods. These gods were thought to interact with mysterious star patterns that were apparently fixed on the Celestial Sphere and so influence life on earth. More particularly their configuration at the moment of birth – but somehow not before or afterwards – was thought to mould an individual’s character.

The most powerful “god” was believed to be the Sun and a person’s Sun sign – The constellation in which the Sun was positioned on their date of birth. From this have come the 12 well-known signs of Zodiac and their associated dates.

Today, of course, we know that the Sun and Planets are not gods. Our Earth is a planet and Sun is a star, and the other stars are distant suns. There is no reason to suppose that they control our lives any more than do the trees or the mountains.

Furthermore, modern astrology still uses the constellation dates relating to theSun’s apparent position in 500 BC!. Since then, the slow wobble of the Earth’s axis has shifted the dates, but the astrologers have not adapted to this!!” (Cape Town Planetarium’s Star Watching by Anthony Fairall)

What Quran Says About Sun, Moon and the Stars

The Sun Moon and the stars are nothing but Allah’s creation. They are all working under Allah’s command and have been made for the purpose of serving mankind. There is no reason at all to believe that they can somehow control our destiny or effect our lives on earth because as Muslims we should be well aware that the knowledge of destiny is only with Allah and is written in Loh e Mahfooz. ( The preserved Tablet in the heavens)

The following are some of the purposes of creating Sun, Moon and Stars as mentioned by Allah Subhana Watala in the Quran.

Sun and the Moon are signs of Allah

“And from among His Signs are the night and the day, and the sun and the moon.” (Quran 41:37)

Sun and Moon help in counting Years and Months

“It is He Who made the sun a shining thing and the moon as a light And measured out its (their) stages, that you might know the number of years and the calculation. (Quran 10:5)

Sun and Moon Help in fixing time of Prayers

“Perform As­Salât from mid-day till the darkness of the night (i.e. the Zuhr, ‘Asr, Maghrib, and ‘Ishâ’ prayers), and recite the Qur’ân in the early dawn.

(Quran 17: 78 )

Stars are for the beautification of the sky

“And indeed, We have put the big stars in the heaven and We beautified it for the beholders.” (Quran 15:16)

Stars for decoration and guarding the Heavens

“And We adorned the nearest (lowest) heaven with lamps (stars) to be an adornment as well as to guard (from the devils by using them as missiles against the devils). Such is the Decree of Him the All-Mighty, the All-Knower.” (Quran 41:12)

Stars for finding direction in land and sea

“It is He Who has set the stars for you, so that you may guide your course with their help through the darkness of the land and the sea.(Quran 6:97)

Before GPS ships and people traveling in the desert used stars for finding their way. My father is a sailor and he showed me the instrument used in the olden days for finding direction using stars.

Consequences of reading horoscopes and Astrology Columns

Leads to Kufr – Disbelief

Astrology is considered Kufr because it destroys Tawheed Al Asma Was-Sifaat (The Unity of Allah’s Names and Attributes . Such beliefs give planets and stars some of God’s unique qualities, most prominent among them “Qadr” -Destiny.

Prophet Muhammad said “Whoever went to a fortune-teller and believed in what he said, has disbelieved in what was revealed to Muhammad.” (Ahmed & Abu Dawood)

Belief in Stars is actually denial of divine destiny

Prophet Muhammad May Peace Be Upo n him said: “What I fear most for my nation after my time is: the injustice of their leader, the belief in the stars and the denial of divine destiny.”(Ibn Askeer)

The prayer is not accepted

Prophet Muhammad (May Peace be Upon him) said: “The Salaah of whoever approaches a fortuneteller and asks him about anything will not be accepted for forty days and nights” (Sahih Muslim)

Conclusion:

It is well established scientifically that stars and planets are not gods and thus there is no possible way that they can control life on earth. More so as Muslims we know very well from the Quran that destiny is controlled only by Allah and the knowledge of the future and the unseen only rests with Allah. Quran makes it very clear the purpose of creating stars and planets and the sun and the moon so there is no possible reason to believe that stars and planets influence our lives.

And most importantly believing in astrology leads to Shirk -Polytheism as it gives divine powers to stars. So all those Muslims who are just reading horoscopes for fun and trying to find out what is in their future through any means like cup reading, palmistry, numbers etc should know they are committing shirk “in fun”.

And Shirk is the one and only sin Allah will never ever forgive unless you Sincerely repent from it and never do such a thing again.

Would these fun loving people EVER bow down in front of idols just for fun?

Would they go to mandirs and greek temples and bow their heads and ask these gods of stone for help JUST FOR FUN?

What if your JUST FOR FUN lands you in big trouble – JUST ETERNITY in hell?

Conscience – The Natural Guide of the Mu’min

By Mujlisul Ulama

RASULULLAH (sallallahu alayhi wasallam) said:

“Sin is that which agitates your nafs (conscience), and you dislike  people becoming aware of it.”

The intrinsic capacity of the conscience agitating in human beings in general, whether Muslim or non-Muslim, is a natural guide for steering man along the path of rectitude. This capacity has been eliminated almost in entirety in non-Muslims due to the aberration of kufr. As far as the people of Imaan are concerned, this inherent capacity which enables the Mu’min to distinguish between Haqq and Baatil, vice and virtue, right and wrong, is alive and functioning in different degrees of efficacy. Those who have adopted a kuffaar lifestyle of immorality in total forgetfulness of the purpose of life and the reality of the Aakhirah, suffer very little pangs of conscience when they indulge in haraam and baatil – in fisq and fujoor.

Muslims who have not smothered into extinction their intrinsic conscience with sin and transgression, will always be guided by the  intrinsic spiritual guidance of their conscience. When the Baatin (the soul) is constantly polished with Thikrullaah and obedience, the Mu’min’s conscience is alive, diligent and vibrant. Whenever anything is in conflict with the Shariah, the conscience of the Mu’min immediately recoils, becomes agitated and sends up warning signals. Thus a person says: ‘It bothers my conscience’. This internal agitation is a wonderful bestowal of Allah Ta’ala. By means of this inner warning light which glows when confronted by haraam, mushtabah and baatil, the Mu’min is able to save himself from the calamity of transgression and Allah’s Displeasure.

If the conscience has been kept alive and radiant, then even if a Mu’min is unaware of the mas’alah, whether an act is permissible or not or whether it is doubtful or futile or worthy of abstention or participation, he will be rightly guided by his conscience even if he does not submit the act for rumination. The agitation of the conscience is an automatic reflex action. The Rooh (Soul) is a lofty spiritual substance of the highest worth. If it has not been darkened and corroded with spiritual pollution, it will necessarily agitate at something which is negatory of roohaaniyat (spiritualism), or in conflict with the Shariah or futile and of no benefit.

Now when the conscience agitates and there is no spiritual guide or a true Aalim who could guide one, the agitation of the conscience will be a sufficient yardstick for gaining a fatwa. Hence, Rasulullah (sallallahu alayhi wasallam) said: “Seek a fatwa from your heart.” A healthy heart adorned with the attributes of Imaan will not fail to transmit the correct fatwa to save one from indulgence in acts which are negatory of Allah’s Pleasure. So if your conscience tells you that an act is haraam or mushtabah, and you are unable to obtain the advice of a true Aalim, then do not extinguish the light of guidance and the fatwa of your heart. If you have no nafsaani agenda to pursue, the fatwa of your heart will always be correct.

Can Mu’jizah (Prophetic Miracles) be Rejected citing the “Laws of Nature” Argument??

By Shaykh Muhammad Yasir al-Hanafi

Rejecting miracles based on the notion that “everything has to be explained via laws of nature” is usually the result of two main reasons:

a) not understanding the reality of a miracle, and
b) lack of comprehension of the power of Allāh.

A miracle in reality is the action of Allāh that *appears* on the hand of a Prophet. To deem it an unmitigated result of a Prophet’s action demonstrates one’s lack of understanding of the basic teachings of the Qur’ān. When the Prophet  (ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ) threw dust in the eyes of the enemies in the battle of Badr, whereby blinding their vision, as an example, this ostensibly seemed that he  (ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ) alone initiated this action; however, the Qur’ān categorically states:

“And you threw not, [O Muhammad], when you threw, but it was Allāh who threw” (8:17).

So, this was a clear miracle that appeared on the hand of the Prophet  (ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ), but the Being who actually made it happen and initiated it was none other than the Almighty Himself. It happened with *His* will and permission.

Moreover, you will find numerous examples in the Qur’ān where the miracle is attributed towards the permission of Allāh and His will; for example, the Qur’ān mentions Īsā (alayhissalām)’s statement:

“Indeed I have come to you with a sign from your Lord in that I design for you from clay [that which is] like the form of a bird, then I breathe into it and it becomes a bird by *permission of Allāh*. And I cure the blind and the leper, and I give life to the dead – *by permission of Allāh*” (3:49).

Also, “…and when you designed from clay [what was] like the form of a bird with *My permission*, then you breathed into it, and it became a bird with *My permission*; and you healed the blind and the leper with *My permission*; and when you brought forth the dead with *My permission*…” (5:110).

Thus, the Qur’ān is clear that the miracle is done by the permission of Allāh which appears on the hand of a Prophet.

The aforementioned brief explanation, therefore, will refute the notion that “if a Prophet is a role model, then how are we supposed to follow him in miracles?”. Well, the simple answer is that we are not supposed to follow him in miracles and we *can’t* because miracles happen by Allāh, with His permission only. We are supposed to follow the life and teachings of the Prophet (ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ). He didn’t *teach* miracles. They only happened by the permission of Allāh due to certain circumstances.

In addition, I want to say that to reject miracles, or to terribly misconstrue those verses pertaining to clear miracles, based on the catchphrase “laws of nature” is utterly preposterous, because Allāh is beyond laws. To hold the laws of nature as the criterion of accepting/rejecting miracles is to say that Allāh has become bound by such laws after creating them when, in fact, Allāh, the Almighty, is not subjected to any law. He is the Creator of everything. These laws that some ignoramuses worship are just customs or habits of nature at the most, and Allāh shows miracles to teach people that there is a Being behind this system who controls everything. If He wishes for something to occur outside of the usual habit of nature, He is capable of making it so, He is not bound by laws that He Himself created and sustains. He is not in need of laws, customs or rules. These customs are there but they can be broken by the Creator. And this is the exact definition of a miracle: ‘ﺃﻣﺮ ﺧﺎﺭﻕ ﻟﻠﻌﺎﺩﺓ’, a matter which is against the norm.

This notion of miracles complying with the laws of nature that some of our pseudo-enlightened Muslims have adopted stems from their inferiority complex in the face of the new-atheists. The trend of championing the naturalist philosophy has undoubtedly made Muslims feel ashamed to speak of phenomena that goes beyond natural explanations and they feel the need to explain their religion in the language of the new-atheists who will never accept them until they submit wholesale to the atheist agenda. This desire to rationalise the super-rational is only preparing a future generation that demands an Islām that is void of anything spiritual or metaphysical.

Are Hanbali and Athari Aqeedah the same??

Question: Are Hanbali and Athari Aqida the same?? Was Athari `aqida ever a school like the Maturidi or Ash’ari??

Answer: Inside Islam Athari, Sunni, and Ahl al-Hadith are all synonymous with each other and with each of the Four Sunni Schools in contradistinction with those non-Sunnis that are defined, in Sunni heresiographical discourse, as denying part or all of the Athars (reports) and Hadiths that define the principles and practice of Ahl al-Sunna wal-Jama’a.

Inside Sunnism, however, the above terms differ in various ways due to further polemical meanings according to the emphasis desired by the speaker and the guidelines of his own self-definition.

For example, when Ahl al-Hadith define themselves in contradistinction of Ahl al-Raiy then the first term tends to be synonymous with Hanbalis (and Shafi’is) and the second term with Hanafis (and Malikis) although they are all Ahl al-Raiy wal-Hadith in the larger sense since, on the one hand raiy – qualified juridical opinion – is the soul of ijtihad and fiqh without which the Shari’a becomes impaired; and, on the other hand, the source-texts are no less essential to the Shari’a. Hence Imams Abu Hanifa and al-Shafi’is famous saying comparing the muhaddith to the pharmacist and the jurisprudent to the physician.

When defining ‘aqida, the distinctions similarly reflect the self-perceived and self-representating emphases of each school. In this respect the Hanbalis perceive and represent themselves as the most focused of the Sunni Schools on source-texts. In reality, insofar as those Schools are defined by their founding Imams, then all four of them are equally source-text-focused. But most self-definitions of who Ahl al-Sunna are or what Sunna and Jama’a consist in, are actually formulaic responses which are not meant to be all-comprehensive but are part of a timely, practical arsenal to help dispatch deviations to their graves.

For example, Imam Abu Hanifa said: Sunna and Jama’a are defined by loyalty to the Two Shaykhs [Abu Bakr and `Umar as Caliphs], love of the Two Sons-in-Law [`Uthman and `Ali], and [the permissibility of] wiping over leather socks [in ablution]. Yet, elsewhere (as in his Wasiyya and Fiqh al-Akbar) he also made belief in Divine foreordained destiny (qadar) and the un-createdness of the Qur’an as essential, defining articles of Sunni doctrine also. The discrepancy is moot since each definition is dictated by context and the needs of the time in which it was uttered.

Similarly, the emphasis of the Hanbali School on textualism is a legacy of the heroic stand taken by Imam Ahmad in defense of that self-defining principle of Ahl al-Sunna wal-Jama`a against Mu’tazilism: We stick to all the authentic reports narrated from the Prophet, upon him blessings and peace, and his Companions that define his and their way because this is the Prophet’s own definition of the Saved Group. That legacy became embedded in Hanbali discourse and methodology even though there are, in the `aqidas narrated from the mouth of Imam Ahmad by his students, many Ash’ari and Maturidi truisms. This is the strain that a few Hanbalis embraced in their own positively Ash’ari creeds such as Ibn `Aqil, Ibn al-Jawzi, and al-Saffarini.

Al-Saffarini (d. 1188) notably gave the following definition in his Lawami` al-Anwar: Ahl al-Sunna consist of three groups: the textualists (al-Athariyya), whose Imam is Ahmad ibn Hanbal, the Ash`aris, whose Imam is Abu al-Hasan al-Ash’ari, and the Maturidis, whose Imam is Abu Mansur al-Maturidi. and they are all one sect, the saved sect, and they are Ahl al-Hadith.

Perhaps a more satisfactory expression of the Sunni self-definition of Ahl al-Sunna is given by the great Ash’ari Imam known in absolute terms as the Ustadh: Abu Mansur `Abd al-Qahir al-Baghdadi (d. 429) in his Farq bayn al-Firaq (The Difference between the Sects). This entire book is in fact an elucidation of the hadith of the Prophet, upon him blessings and peace, of which the central part says: … and my Community shall divide into 73 sects… At the end of the book he defines Ahl al-Sunna thus:

Those that have completely mastered and codified the principles of belief [=Ash`aris and Maturidis], the Mujtahid Scholars of the four Schools of Law and their followers, the Scholars of hadith that steered clear of deviation, the Scholars of Arabic grammar that steered clear of deviation, the Scholars of tafsir that steered clear of deviation, the Sufis, the people making jihad, and the general masses of the Muslims.

Similarly al-Iji (d. 756) in the Mawaqif:

The Saved Group which is excepted from the Prophet’s hadith All of them are in the Fire except one: Those that adhere to what I and my Companions follow – these are the Ash’aris, the Salaf of the scholars of hadith, and [generally speaking] Ahl al-Sunna wal-Jama`a.

While al-Haytami, al-Baydawi, and al-Saharanfuri say: When we use the term Ahl al-Sunna wal-Jama`a, what is meant are the Ash’aris and the Maturidis.

Imam `Abd Allah ibn `Alawi al-Haddad (d. 1132) said:

If you look with a sound understanding into those passages relating to the sciences of faith in the Book, the Sunna, and the sayings of the Salaf… you will know for certain that the truth is with the party called Ash’ari, named after the Shaykh Abu al-Hasan al-Ash’ari, Allah have mercy on him, who systematized the foundations of the creed of the people of the truth and recorded its earliest versions, these being the beliefs which the Companions and the best among the Successors agreed upon. The Maturidis are the same as the Ash’aris in the above regard.

Answered by Gibril F. Haddad