Author: Sheikh Touqeer Ansari
Chaliye Ayat al-Kursi ka tarjuma tafseelan samajhte hain aur iske har sifat ko samajhne ki koshish karte hain:
1. **”Allah! There is no deity except Him”:**
– Ye Allah ki wahdaniyat (Tawheed) ko tasdeeq karta hai, is par zor dete hue ke wo sirf haqiqi Khuda hai jo ibadat ke laiq hai.
– Isse kisi aur mabood ya ilah ke hone ko inkaar kiya jata hai, jor diya jata hai uski absolute hakmiyat aur wahdaniyat par.
2. **”the Ever-Living, the Sustainer of existence”:**
– Allah ko Al-Hayy (the Ever-Living) kaha gaya hai, jis se uski hamesha ki zindagi aur taqat ka izhar hai.
– Wo Al-Qayyum (the Sustainer of existence) hai, iska matlub hai ke wo har cheez ka paalan-poshan karne wala hai, uske mojoodgi ko barqarar rakhne wala hai.
3. **”Neither drowsiness overtakes Him nor sleep”:**
– Ye sifat Allah ko insani hadood se ooper batati hai, jese ke thakan, neend ya susti.
– Insano ki tarah, Allah ko araam ya neend ki zarurat nahi hai, usko koi kamzori ya thakan nahi hoti.
4. **”To Him belongs whatever is in the heavens and whatever is on the earth”:**
– Ye batati hai ke Allah hi mutlaq malik aur hakim hai, jo asmanon aur zameen mein kuch bhi hai, uspar hukumat hai.
– Isse uski buland hukumat aur pooray brahmand par apna kaamil control aur kudrat dikhata hai.
5. **”Who is it that can intercede with Him except by His permission?”:**
– Ye sawaal karta hai ke kya koi Allah ke ijazat ke baghair shafa’at kar sakta hai?
– Shafa’at (intercession) Allah ki razamandi ke mutabiq hai, jisse uski ungunaiyat aur adalat ko izhar karta hai.
6. **”He knows what is before them and what will be after them”:**
– Allah k ilm-e-ghaib ko yahan zor diya gaya hai, jisse ye pta chlta hai k uski maalumat hai maazi, haal aur mustaqbil ki.
– Uske paas her cheez ki mukammal maalumat hai, jisme maazi mein jo hua, haal mein jo ho raha hai, aur mustaqbil mein jo hoga, sab shamil hai.
7. **”His Kursi extends over the heavens and the earth”:**
– Kursi isay batata hai jise hum footstool ya Allah ki hukumat ka badaai hai, jo asmanon aur zameen ko ghera hua hai.
– Isse ye samajh aata hai ke Allah ki hukumat, taqat aur sovereignty poora brahmand se milti hai, jo uski beinteha control aur hukumat ko darust karti hai.
8. **”And their preservation tires Him not”:**
– Brahmand aur zameen ki beinteha badiyat aur complexity ke bawajood, Allah inko paalan-poshan karne mein koi thakawat ya mehnat mehsoos nahi krta.
– Isse ye pata chalta hai ke uski puri qudrat aur quwwat hai ke wo brahmand ko aasaani se barqarar rakh sake.
9. **”And He is the Most High, the Most Great”:**
– Ye ayat isse mukml hoti hai ke Allah sab se uncha aur sab se azmat wala hai.
– Wo sab kuch se buland hai apni shan, qudrat aur jalaal mein, aur uski shaan aur azmat mein koi usse mushabahat nahi hai.
Har sifat jo Ayat al-Kursi mein milti hai, wo Allah ki fitrat aur sifat ki gehrayi mein hamain roshni daalti hai, Tawheed (Allah ki wahdaniyat) ke bunyadi aqeedon ko mazboot karti hai, aur momineen ke liye sochne aur ghor o fikr ka zariya banati hai.
“Khuda ki mojoodgi ko samajhna ek gahra shakhsi aur falsafi sawaal hai jo hazaron baras se insaniyat ne ghor kiya hai. Khuda ki mojoodgi ke ird gird mukhtalif nazriyat aur falsafi dala’il mojood hain, har ek ki apni complexity aur tafseelat hoti hain. Yahan, mein Khuda ki mojoodgi ke sath mutalliq kuch ahem khayalat aur dala’il ka mukhtasar jaiza farahem karta hoon.
**Tawheediyyat:** Tawheediyyat yeh hai ke Khuda ya Khudaon ki mojoodgi par imaan rakha jaye. Bohat si deeni rawayat, jese ke Aisayat, Islam, Yahoodiyat, Hinduism, aur digar, Tawheediyyat par mabni hain. Tawheediyyat par yaqeen rakhtay log yeh mua’qid hote hain ke Khuda wajib al-wujood mojood hai jo kayanat ko peda karta hai aur is par hukumat karta hai. Woh aam tor par deeni matan, zati tajurbaat, aur falsafe ko istidlal ke tor par pesh karte hain ke Khuda ki mojoodgi ka aitqaad hai.
**Ilhaadiyyat:** Ilhaadiyyat Khuda ya Khudaon ke hone par yaqeen ka adam hai. Ilhaadiyyat yeh dawai karte hain ke Khuda ki mojoodgi ke liye koi husn asbaat ya aqli daleel nahi hai, aur yeh wujood hone wale aise mojood ka yaqeen nahi rakhte. Kuch ilhaadiyyat gumaan karte hain ke sharaarat ka masla, deeni matan mein naqs, ya tajurbaat ki kami ki bina par Khuda ke tasawwur ke khilaf hujjat bhi pesh kar sakte hain.
**La Ilmiyyat:** La Ilmiyyat yeh raye hai ke Khuda ki mojoodgi maloom ya jawabi hai. La Ilmiyyat walay log nahi tasdeeq karte ya nahi inkar karte ke Khuda hai, kyun ke unhe lagta hai ke is sawaal ka jawab insani ilm aur samajh ke hudood se bahir hai. La Ilmiyyat insani shakhsiyat aur mantikiyat ki peshidgiyon ka iqrar karti hai jab baat metafizikal sawaalat ki hoti hai.
**Falsafi Hujjat:** Khuda ki mojoodgi ko support dene ke liye mukhtalif falsafi hujjat pesh ki gayi hain. In mein shamil hain:
– **Ilmi Hujjat:** Yeh hujjat yeh kehti hai ke kayanat ki mojoodgi ka wujood wajib al-wujood sabab ya khaliq (ya’ni, Khuda) ko zaroori banata hai.
– **Takhleeti Hujjat:** Jise takhleet se bhi jana jata hai, yeh dawai karte hain ke kayanat mein dekhi jane wali tarteeb, paichidgi, aur maqsad yeh mashwara karte hai ke aik zehanatmand designer, ya’ni, Khuda ka wujood hai.
– **Wujoodi Hujjat:** Yeh hujjat Khuda ke wujood ko Khud Khuda ke tasawwur ke zariye sabit karne ki koshish karti hai. Dosray alfaz mein, Khuda ke tasawwur ka hi Khud wujood hota hai.
– **Akhlaqi Hujjat:** Baaz falsafe karnay walay yeh dawai karte hain ke mojood hone wale khaas akhlaqi qeemat aur faraiz ka wujood aik akhlaqi qanoon saaz (ya’ni, Khuda) ki mojoodgi ki taraf ishara karta hai.
**Zati Tajurba:** Bohat se afrad dawai karte hain ke unhone khud, Khuda ki mojoodgi ke saboot paye hain. Yeh tajurbat hatmiyat, intehai, ya apne aap se baray cheez se juda hone ka jazbah shamil karte hain.
Aakhir kar, Khuda ki mojoodgi aik pachaida aur mutadad pe
hluon wala sawaal hai jo aik ki duniyawi nazariya, shakhsi tajurbaat, saqafati pas-manzer, aur falsafi drishtikon ke tasur mein hota hai. Mukhtalif log in haqaiq par mabni mukhtalif natijon par pahunch sakte hain, aur Khuda ki mojoodgi ke hone ya na hone par charcha jari rahegi jab tak insaan mojoodgi ki fitrat aur kayanat ki raaziyat par gehrai se ghor kare.”
“Unveiling Divine Attributes: Tawheed al-Asma wa al-Sifat Samjhaaya” Tawheed al-Asma wa al-Sifat, jo Allah ke naam aur sifat ke pehlu se mutalliq hai, ka tafseeli tanqidi jaaiza pesh karta hai. Yahan is mawad ka mukammal samajh di gayi hai:
1. Tawheed al-Asma wa al-Sifat Samajhna: Ye kitaab is imaan par ghor karti hai ke Allah ke paas khaas aur puri sifatain hain, jo Quran aur Sunnah mein bayan ki gayi hain. Isme ye wazeh karta hai ke in sifat ka itiraf karna, unki mukhalifat se bachakar, Tawheed ka ek ahem pehlu hai.
2. Ilahi Naam aur Sifat: “Unveiling Divine Attributes” Allah ke isme aur sifat ko roshan karta hai jo Islami tehqiqat mein zikr hain. Isme inka ma’ana, asarat aur isyanat mein ismein unka kirdar bayan kiya gaya hai, jise Allah ke jalaal aur kamal ko samajhne mein momineen ki madad karte hain.
3. Itiraf aur Inkar: Kitab Allah ke sifat ko Quran aur Sunnah mein zikr hone wale taur par tasleem karna aur unmein kisi bhi naqs ya makhlooq ki misal ko inkaar karna ke darmiyan ke balance par baat karta hai. Ismein Allah ke sifat ki pakizgi aur unki wahidaiyat ko qaim rakhne ki Islami ilm mein ahmiyat ko buland karta hai.
4. Iteqaad aur Ibadat Par Asarat: “Unveiling Divine Attributes” ye explore karta hai ke Tawheed al-Asma wa al-Sifat ki samajh kis tarah momin ke iteqaad aur ibadat par asarat dalti hai. Ismein bataya gaya hai ke Allah ke isme aur sifat ko pehchanna ek shakhs ki ibadat, shukr, aur ta’azeem mein izafay ko kaise barhata hai, jo ke ek mazeed gehra roohani ta’alluq ko paida karta hai.
5. Amli Laagu: Ye kitaab Tawheed al-Asma wa al-Sifat ke ilm ko rozana zindagi mein kaise istemaal karna hai, is par amal karne ki tajaweez deti hai. Ismein momineen ko yeh protsahit kia jata hai ke wo Allah ke sifat par gaur karein, unke ma’ane ko apne andar bithayein, aur apni dusron ke sath muaamlaat mein rehmat, meherbani, aur insaf jaise ilahi sifat ko asalat karne ki koshish karein.
6. Ilmi Bahasat aur Ikhtilafat: “Unveiling Divine Attributes” Tawheed al-Asma wa al-Sifat ke ird gird ilmi bahasat aur ikhtilafat par roshni dalta hai jo Islami tareekh mein hui hain. Ismein mukhtalif manazir aur tafsirat ko dekhta hai jabke is bunyadi pehlu ke Quranic aur Nabavi taleemat ka paalan karna kitni ahmiyat rakhta hai.
7. Roohani Tabeet: Ye kitaab Tawheed al-Asma wa al-Sifat ka kirdar roohani tabeet aur shakhsal tarbiyat mein kaise hai, is par roshni dalta hai. Ismein yeh bhi charcha hoti hai ke Allah ke sifat ko samajhne se taqat, ajaz, aur shukr ka izafa hota hai, jo ke kisi ke roohani safar ko mazeed bhar deta hai.
8. Ekta aur Hamahangi: Aakhir mein, “Unveiling Divine Attributes” ye zor deti hai ke Tawheed al-Asma wa al-Sifat ka itiraf musalman jamat mein ekta aur hamahangi ko kaise barhata hai. Ismein momineen ko yeh protsahit kia jata hai ke wo aapas mein milke un mabani aur asoolon par amal karein, jo Allah ke is ilahi sifat ki ma’arifat par mabni hai.
Quran ke verse 33:40 ke samajh ka mudda, jo akhirat mein nabuwwat par imaan ka hai, Ahmadiyya Community aur iske istehsal ko lekar musalman jamat ke andar aam bahas ka markaz hai.
Surah Al-Ahzab (33:40) kehte hain: “Muhammad tumhare mardon mein se kisi ka baap nahi hai, lekin woh Allah ke Rasool aur anbiya mein akhri hai. Aur Allah har cheez ki khabar rkhne wala hai.”
Aam Sunni aur Shia Islam ke nazariye ke mutabiq, yeh verse nabuwwat ki akhirat ko tasdiq karti hai Muhammad (peace be upon him) ke sath. Yeh maana jata hai ke woh anbiya ka sealer hai, aur koi anbiya uske baad nahi aayenge. Yeh samajh us aqeede par mabni hai ke Muhammad (peace be upon him) ne Islam ka paighaam pura aur mukammal kar diya, aur us din ke baad koi aur anbiya ya rasool nahi aayege is deen ko pura karne ke liye.
Lekin, Ahmadiyya Community is verse ka doosra tawil rakhti hai. Ahmadis Mirza Ghulam Ahmad ke nabuwwat mein imaan rakhte hain, jo Ahmadiyya movement ke bunyad hain, jise woh Muhammad (peace be upon him) ki taraf se basharat die gaye maasiha aur mahdi ke tor par tasawwur karte hain. Unka yeh tawil hai ke verse 33:40 mein “anbiya ka akhri” hone ka maana hai akhri qanoon lane wale nabuwwat, jabke unka kehna hai ke non-law-bearing prophets Muhammad (peace be upon him) ke baad bhi aa sakte hain.
Yeh tawil ka farq Ahmadiyya Community aur aam Sunni aur Shia Muslims ke darmiyan bada tanaza aur ikhtilaf ka sabab bana hua hai. Jabke Ahmadis apne aapko musalman aur Muhammad (peace be upon him) ke asaareen maante hain, woh aksar aam Islamic authorities ke zariye musalmanon ki manzoori nahi paate hain, Mirza Ghulam Ahmad ke nabuwwat par imaan rakhne ki wajah se. Quran mein Allah ne bayan kiya hai ke tamam anbiya Ibrahim ki aulad se aaye hain, aur Al-Imran mein, woh Arab the, jo ke Mirza Ghulam Ahmad ke India mein paida hone se alag hai.
Is tarah, jabke Quran ke verse 33:40 ne nabuwwat ki akhirat par bahas ka markaz banaya hai, Ahmadiyya Community ka is verse ki tawil mainstream Islam se mukhtalif hai, jo Ahmadiyya Community aur doosre musalman firqon ke darmiyan aam ilmi aur itiqadi ikhtilafat ko barhane ka kirdar ada karta hai
Paighambar Muhammad (صلى الله عليه وسلم) ne tamam tareekh mein maujood paighambaron ki taraf se pesh karda paigham par zor diya: Tawheed aur Taqwa ki taraf dawat. Tawheed, Allah ki wahdaniyat mein iman, Islami nazariyat ka bunyadi hissa hai, jabke Taqwa, Khuda ki hifazati aur piety, neki se guzarnay ka rehnuma asool hai.
Quran aur Paighambar Muhammad (صلى الله عليه وسلم) ki taleemat mein, humein pta chlta hai ke paighambaron ka maqsad Tawheed ko qaim karna aur apni communities mein Taqwa peda karna tha. Adam se le kar Muhammad (صلى الله عليه وسلم) tak, in sab paighambaron ko tauheed ki ilahi paighamat bheji gayi thi, logon ko yeh kehne ke liye ke sirf Allah ki ibadat karen aur uski hukumat ke mutabiq zindagi guzaren.
Hazrat Ibrahim, Hazrat Musa, aur Hazrat Isa, waghera, in sabhi ko apni mukhlis communities ko ek hi Haqiqi Khuda ki ibadat aur Taqwa ko apne dil aur amal mein peda karne ke liye hikmat di gayi thi. Unki zindagi aur taleemat mein, Allah ki taraf pur-asrar devotion aur mushkilat ke samne istiqamat ki misal milti hai, jo ke nasl ba nasl ko Tawheed aur Taqwa ke asoolon ko qaim rakhne ke liye tayyar karte hain.
Muslamanon ke liye, Tawheed aur Taqwa ke sabakon ko samajhna aur apne dilchasp honay mein zaroori hai, tawajju, aur roohani pursozi ke liye. Paighambri ke izaray par chal kar aur in asoolon ko unke rozmarra ki zindagi mein jazbaat se bharna, mominein ka paighamber ki warisat ki izzat karna aur Allah ki ibadat karna aur uski raza talab karna ka haq adaa karna chahte hain.
Jab aap is mubarak safar par tashreef layen, toh Allah ki hidayat hamesha aapke saath rahe, har qadam ko roshan karte hue jo aap roohani roshni aur taraqqi ki taraf barh rahe hain. “Before Quran, Taqwa and Tawheed” aapke raaste ko roshan karnay wala ek rehnuma sitara banay, aapke raaste ko roshan karte hue aur aapki Allah ke saath ta’alluq ko gehra karne mai madad karnay wala bne.
Allah aapko apne soch ki wazehgi, iradon ka ikhlas aur ruh ki tawazo ke saath nawazay, jab aap Quran ki samajh ko mazeed barhane aur Khaliq ke saath apne talluq ko mazboot karne ki koshish kartay hain.
Allah aapko wohi hikmat ata farmaye jo in pages mein hai, taake aap apnay dil, dimagh, aur rooh mein Taqwa (Allah ki hifazati soch) aur Tawheed (Allah ki wahdaniyat mein imaan) ko paida karen. Aap Islam ki daaimi taleemat mein itminan aur quwwat paayein, aur har safha palatnay se aapka iman mazeed mazboot ho.
Allah aapke koshish ko qubool farmaye aur aapko ilm aur roohani taraqqi ki talash mein kamyabi ata farmaye. Aur “Before Quran, Taqwa and Tawheed” Allah ke qareeb anay ka zariya banay aur aapki zindagi mein iski hidayat ki tabdili ki quwwat ka ahsas ho.
Ikhlaqiyat Taqwa ka bunyadi pehlu hai, jo mominein ko unke amal aur muaamalat mein ahlaki asool aur fazail ko qaim rakhne ke liye rehnumai karta hai. Yahan Taqwa kaise hamayat karti hai ke nek raste par chalne mein ahlaki qadriyaton ka paaband hona chahiye, iska tafseeli samajh di gayi hai:
1. Sachai: Taqwa logon ko yeh mutahrik karta hai ke woh apni baaton aur amalon mein sachai aur ikhlas se kaam karen. Momin Allah ke hukm ko yaad rakhte hain ke har surat mein sachai bolna aur jhoot se bachna chahiye, chahe yeh unki shakhsiyat, karobar ki muamalat ya doosron ke saath muaamalat mein ho.
2. Sadaqat: Taqwa mein ikhlas aur nek amal karne ka jazba hota hai, jo mominein ko sadaqat aur ahlaki qadriyat ko nibhana ke liye himmat deta hai, chahe mushkilat ya fitnon ka samna karna pade. Musalmano ko yeh samajhaya jata hai ke woh apne waade ko pura karen, apne azam ko poora karen aur apne asoolon par qayam rahen, jante hain ke Allah unke amal aur iradon ko dekhta hai.
3. Reham o Shafqat: Taqwa mein reham, shafqat aur doosron ke prati meherban hone ka hosla badhaya jata hai, chahe unki zaat ya halat jo bhi ho. Mominon ko yeh samajhaya jata hai ke woh faqeer aur muhtaaj logon ke liye meherban, kamzor logon ka khayal rakhne aur pareshan halat mein logon ki madad karne ke liye tayyar rahen, jo ke Allah ki rehmat aur shafqat ka izhar hai.
4. Insaf: Taqwa insaaf aur barabari ke asoolon ko har muaamalat mein paish karta hai. Musalmanon ko yeh talab kiya jata hai ke woh apne shakhsiyat, qanooni amal mein aur samaji mamlat mein insaf ko barqarar rakhen, yeh yaqin bana kar ke woh doosron ko barabari, izzat aur martabat ke saath treat karen, chaahe unki qoumiat, mazhab ya maqamiyat mein farq ho.
5. Tawadu: Taqwa mein tawadu aur haisiyat hoti hai, jo logon ko Allah par tawakkul aur unke samne jawabdehi ka ehsas karata hai. Mominon ko yeh samjhayaa jata hai ke woh ghuroor aur apne aap ko behtareen samajhne se bachen, balke tawadu aur shukar guzari ka jazba rakhain, jante hain ke asal kamyabi Allah ke hukm ki itaat aur uske iradon ke mutabiq hai.
6. Maafi: Taqwa maafi aur sulah ka hukm deta hai, mominein ko yeh kehkar ke woh unko maaf karen jo unpar zulm karte hain aur apne khud ke ghaltiyon ke liye maafi talab karen. Musalmano ko yeh yaad dilaya jata hai ke Allah ki bepanah rehmat aur maafi ki misal, inhe dosray logon ke saath meherban aur maaf karne par amada karta hai, jisse unko bhi apne muaamalat mein doosron ke saath rahem aur maafi ka izhar karna chahiye.
Kul milake, Taqwa ek rehnuma usool hai jo mominein ko unke zindagi ke har pehlu mein sachai, sadaqat, meherbanai aur insaf jaise ahlaki qadriyat qaim karne ke liye mzboot banaata hai. In asoolon ki pabandi ke zariye, Musalman apni ahlaki zimmedariyan puri karte hain aur nek shakhsiyat ko paida karte hain jo unke Allah aur uske irshadat ke liye mazboot commitment ko darust karte hain.
Aap ka mukammal jaeza tareekhi aur Islami nazriye se Valentine’s Day ko samajhne mein mukhtasar maloomat faraham karta hai. Wazeh rahe ke Islam, apne bunyadon par, mehdood akhlaqi hudood ke andar mohabbat ya mohabbat ke izhaaraton ke khilaf nahi hai. Magar, jab Valentine’s Day ke kuch amal Islami asoolon ke khilaf hote hain to pareshani paida hoti hai.
Aapke faraham ki gayi tareekhi saqafat ne, din ko Aisai shahadat se jor kar aur iske baad use aashiqana mohabbat ka jashn manane mein badalne ka, ye taluq faraham kiya hai, jo ke iske Islami asoolon ke khilaf jane par charcha faraham karta hai.
Aapka tehqiqati jaeza, shubhat aur mukhalifatun ka jaeza, jaise ke zina ko farogh dene ka khayal aur ye taqreeb ka tajarat banane ka, ye sab woh wajahain hain jin se kuch Musalman Valentine’s Day ko apne aqeedon ke mutabiq na paayein.
Islami scholars ki tajwez, rozmarra ki mohabbat par zor dene aur halal taqreebat ko farogh dene par mabni hoti hai, jo ke Valentine’s Day ke secular tehwaar ke daire mein Musalmanon ko madad faraham karti hai.
Ye tafseeli tanqeed un logon ke liye ek qeemti zariya ho sakti hai jo Islami aqeedon aur amliyat ke saath Valentine’s Day ke chakkar mein mubtala hain. Ye mawad tareekhi asoolon, dini nazriyat, aur amli badalao ko mad-e-nazar rakhte hue mawafiq tanqidi jaaiza faraham karta hai.
Apko btata chlu k jo shaks valentine mnata hai wo rohani tor pe brbad hai. Uske pas na Taqwa hai aurr na Tawheed. Taqwa aur Tawheed muslimano k iman ka bunyadi juz h.
Taruf: “Allahu Akbar” (Allah sab se bara hai) ka islam mein ilan khas tor par Tawheed, Allah ki wahidiyat ke silsile mein ahem maqam rakhta hai. Khulai wasa’at se le kar rozmarra ki zindagi ki mushkil tafseelat tak, Tawheed ke tasawwur ne Allah ki hukumat aur azmat ko nehayat wazehat ke sath pesh kiya hai. Ye maqala Tawheed ki gehraiyon mein chala jata hai, jo nojawanon, asaatiza, malaahidon, aur agnostics ke liye is ke dalail ka jaiza leta hai.
Tawheed aur Kaiynat ki Wusa’at:
Tawheed ne Allah ki mutlaq wahidiyat aur azmat par zor diya hai, jo use tamam makhlooqat par hukumat dene wala sabit karta hai. Cosmos ke la mutnahi khala se le kar qudrati dunya ki pechida tafseelat tak, kaiynat ke har pehlu mein khaliq ki shan aur taqat zahir hoti hai.
Khala ki be hud faza, sitaron aur syaro ki be shumar tadad ka mushahidah karna, Tawheed ke tasawwur ko mazboot karta hai, hamein Allah ki be inteha azmat aur kaiynat par uski hukumat yaad dilata hai.
Tawheed aur Dunya ke Samundaron ki Hukumat:
Dunya ke samundar, jo ke zameen ki surface ka 70% se zyada hissa hain, jo mausamon ki surathal, lehron ka bahao aur mausamon ke badalne par asar andaz hote hain. Inki be shumar bari aur peshida tafseelat ke bawajood, Allah hi samundaron par hukumat karta hai, unki her harkat ko danai aur hikmat ke sath chalata hai.
Samundari nizamat ki qudrat aur hukumat par ghor karna hamari Tawheed ke tasawwur ki samajh mein izafah karta hai, Allah ki qudrat, kaiynat par control intehai munazzam ke taur par pesh karta hai.
Tawheed aur Rozmarra ki Zindagi:
Zindagi ki rozmarra ki bhaag daud mein har amal, sab se asaan se sab se mushkil tak, “Allahu Akbar” ka ilan pehle hota hai. Chahe ye namaz ke liye (Azan) ho ya har namaz ke shuru hone ke liye, Allah ki azmat ka zikr hamara tasleem kham hona aur uski hukumat ko tasdeeq karta hai.
Tawheed ka hamesha yaad rehna aur rozmarra ki zindagi mein Tawheed ke shaoor se har lamha ek mauqa hai ke hum khud Rabbul Aalameen se mazeed qareeb hon aur apni harkat ko uski marzi ke mutabiq tarteeb dein.
Nojawanon, Asaatiza, Atheists, aur Agnostics ke liye Samajh:
Nojawanon ke liye: Tawheed ke tasawwur ka tajzia khaliq ke liye aik azeem aur khauf bakhsh ehsas deta hai, jo kainaat aur hamari us mein jagah ko hamesha ke liye samajhne mein madad karta hai. Tawheed ki samajh nojawanon ko imaan aur istiqamat ke sath zindagi ke challenges ka samna karne ki salahiyat deta hai.
Asaatiza ke liye: Tawheed par guftagu ko taleemi nisab mein shamil karna students ko kaiynat aur uske khaliq ki mukamal pehchan dene se hota hai. Asaatiza tawaheed ko barhane aur mawjooda wujood ke raazoon ki qadr karne ke liye tanqeedi soch aur ruhani tadabbur ko barhane mein madad kar sakte hain.
Malaahidon aur Agnostics ke liye: Tawheed ke tasawwur par ghor karna malaahidon aur agnostics ko maqasid, ma’na, aur wujood ke sawaalat ke safar par le ata hai. Jabke woh is tasawwur ko mukhtalif manazir se dekhte hain, kaiynat ki badi aur uljhan ko qubool karna tajassus aur tafakkur ko bhadka sakta hai.
Ikhtitam: “Allahu Akbar” Tawheed ka gehra ilan hai, jo kaiynat ke wasi fazao, tabiyati pedaish ki peshidgiyon, aur insani tajurbo ki gehrayiyon ko ghera krta hai. Tawheed ke tasawwur mein chipi baton mein chhup kar, har trah k manzar ke log har kism k manzar ke liye kaiynat aur uske khaliq ki mazeed ma’arifat hasil kar sakte hain, jo un ki ruhani seerat aur ilm ki talash ko barha deta hai.
Taruf: Namaz that comes from the land of Azan (Azan) Allah ki Wahidiyat (Tawheed) that comes from the land of the Tariqa hai, saying “Allahu Akbar” aur “Ash-hadu the ilaha illa Allah” (Main gawahi deta hoon ke koi maabood nahi siwaye Allah ke) ka baar baar ka elan shamil hai. Ye maqala in elanon ki ilmi aur roohani ahmiyat par roshni daalta hai, musalmanon ke rozana ke namazon mein, nojawanon, waliden, asaatiza, malaahidon, aur agnostics ke liye bhi danai pesh karta hai.
- Ilmi Samajh:
Azan ki musalsal takraar hafiza ko taqwiyat karne aur momineen ke zehan mein tawheed ki ahmiyat ko mazbooti se dohrane ke liye ek yaadgar aala ka kaam karti hai. Ye takraar musalmanon ko din bhar Allah ki wahidiyat ka mustaqil shaoor rakhne mein madad karti hai.
Azan mein Tawheed ki musalsal tilawat momineen kehnon mein Islam ke is bunyadi usool ko mazbooti se dohrati hai.
- Roohani Tanqeed:
“Ash-hadu the la ilaha illa Allah” ka elan Allah ki mukammal wahidiyat mein imaan ki tasdeeq karta hai, kisi bhi shirk or is ki kisi bhi soorat ko rad karte hue. Yelan musalmanon ko Tawheed ki taraf unka azm dikhane ka zariya banata hai, unhe Rabb se mazeed ta’alluqat ki taraf rehnumai karta hai.
Azan aur is baad namazon ke zariye, musalmano ko apni zindagi ke har pehlu ke liye Allah by Munhasir hone ka yaqeen dilaaya jata hai, unki jismani bhalai se le kar unki roohani rehnumai tak. Yes iqrar tawadu aur shukar guzari ko barhata hai, unke dil mein Tawheed ki ahmiyat ko mazboot karta hai.
- Atheists and Agnostics like this:
Atheists have agnostics like this, Azan ki musalsal takraar aur is ke Tawheed from our ajeeb ya fazool mehsoos ho sakta hai. Like, it is tarah ke amal ki nafsiyati aur roohani faiday ko samajhna, in amal ki gehrayi mein musalmanon ke aqeeday aur devotion ki samajh pesh kar sakti hai.
Tawheed ke tasawwur by ghor karke, theists and agnostics ko kuch ta’alluqat bhi mil Sakte hain ek buland quwwat ya aalmi qudrat ko tasleem karne mein. I don’t know what to do with my family, I’m sorry, I don’t know what to do, I don’t know what to do, I don’t know what to do, my family is happy
Ikhtitam: Namaz that comes from the land of Azan (Azan) Allah knows best (Tawheed) that taqatwar yaad from the land of Zariya comes to me. Ilmi my roohani tanqeed ke zariye.
Taruf: Azan mein, Musalman Muhammad (S.A.W.W) ki nabuwwat ki gawahi dete hain, Quran ki taleemat aur Allah ki taraf se bheje gaye aakhri Rasool ki hidayat ko maan’ne ka azm dikhaate hain. Ye klma “Ash-hadu anna Muhammadan Rasul Allah” ko Azan mein dohraane ki ahmiyat par ghor karta hai, Quranic ayat ki madad se nojawano aur barey umar ke liye, sath hi asaatiza aur waliden ke liye bhi samajh ko mazeed gehra banata hai.
- Nabuwwat Ki Shahadat:
- “Ash-hadu anna Muhammadan Rasul Allah” ko Azan mein dohrana, Muhammad (S.A.W.W) ki nabuwwat ki gawahi ka azeem sabut hai. Musalman Ap (S.A.W.W) ko Allah ki taraf se insan ki hidayat aur salahiyat mein rehnumai karne ke liye bheja gaya aakhri Rasool tasleem karte hain.
- Musalmano ki Ye gawahi Muhammad (S.A.W.W) ke liye gehra ahtiram aur adab ka izhar hai, jise woh Islam ka paighaam pohanchane aur uske usoolon ko apne alfaz aur amal se dikhane ke liye apnaate hain.
- Quranic Hidayat Ko Maan’Ne Ka Azm:
- “Ash-hadu anna Muhammadan Rasul Allah” ko Azan mein Allah ke Rasool tasleem karke, Musalman Quran ki taleemat ko maan’ne ka azm karte hain, jo unhe pohanchai gayi. Quran ki ayat 33:45-46 aur 33:56 jaise, un par amal karne aur uski pervi krne ki ahmiyat ko wazeh karti hain.
- Ye azm sirf tasleem tk hi nhi, balki isko amal mein tabdeel karne ka azm bhi hai, jab Musalman Muhammad (S.A.W.W) ke dikhaye gaye dayaray ki taraf barhne ki koshish karte hain, jo rahem, insaf, aur rehamat ke qadardaan the.
- Insaaniyat Ke Liye Rahem:
- Quran ki ayat 21:107 ne Allah ki umoomi rehamat ko highlight kiya hai, jo Muhammad (S.A.W.W) ke zariye tamam insaniyat tak bheji gayi. Unka mission kisi khaas qaum ya waqt tk mehdood nahi tha, balki yeh tamam insaniyat ke liye hai, jo uske paigham par amal karte hain, unhe hidayat aur nijaat milti hai.
- Unki azmat aur insaniat ke liye Tawheed (Allah ki Wahidiyat) aur Taqwa (Allah ki taraf mutawajjah hona) qaim karne ke liye un thak koshishon ke zariye, Muhammad (S.A.W.W) ne momineen ko roohani taqat aur rehnumai hasil karne ka raasta dikha diya.
- Iman aur Taqwa Ko Mazbooti Dena:
- Quran ki ayat 33:40 Tawheed aur Taqwa ko pakadne ki aur badhane ki ahmiyat ko ujagar karti hai, jo Muhammad (S.A.W.W) ne apne usoolon ka parcham lehraya. Unki misal Musalmano ke liye her umar ke logon ke liye inki taqat aur rehnumai ka zariya hai, jo unki misal se apne iman ko bachane aur seedha raasta dhundhne ki taraf hawale dete hain.
Ikhtitam: “Ash-hadu anna Muhammadan Rasul Allah” ko Azan mein dohrana Muhammad (S.A.W.W) ki nabuwwat aur hidayat lekar anay wali rahnumai ke liye aik gahra azm ko encapsulate karta hai. Quranic ayat aur tanqeedat ke zariye, Musalmano ko yaad dilaya jata hai k Tauheed or Taqwa qaim krne k liye Muhammad (S.A.W.W) ek misali kirdar hain jo roohaniat aur rehnumai ko brhane ka zrya hein.
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Author of the Books: Sheikh Touqeer Ansari | Design and Manage by Hassan Raza | Book Cover Designed by Asad Aslam | Books Printed by GIP Book Store