ILM AL ASMA

sawal: ilm al asma kiya hai? or ye ALLAH ny sirf adam ho ko kiyun ata farmaya? is ki wazahat farmayn.

jawab: wo loog jin k andar ALLAH ki zaat k sath wabastigi qayam hai or jo zindagi ko har haal me ALLAH k sath munsalik samajhtay hain or in k andar ye tarz e fikar rasikh hojati hai k har kaam har baat har amal har mout pedaish wasail bemari sehet rizq sub kuch dard bast ALLAH k hath me hai jab ye tarz e fikar kisi banday k andar pori tarhan qayam hojati hai to rohaniyat me aisay banday ka naam mustaghni hai istaghna k baray me kafi had tak nahin to itni tashreeh zaror hogai hai k baat asani k sath samajh me ajay jab koi bandah mustaghni hojati hai to is k andar aisi tarz e fikar qayam hojati hai k wo ikhtiyari or ghair ikhtiyari tor par zindagi me peesh anay walay har amal ko ALLAH ki taraf pher deta hai zindagi me kisi amal se agar isay rahat hoti hai to ALLAH ka shukar ada karta hai or agar isay zindagi me koi takleef hoti hai to is takleef me bhi koi na koi acchi maslehet talash kar leta hai mukhtasar ye hai k is k zehen ki uftaad ye hojati hai k wo har aan or har lamha ALLAH k sath wabasta rehta hai is amal k baad insan k upper ek raaz munkashif hota hai or wo raaz ye hai k wo mehsos karnay lagta hai k me ek hansti k sath bandha hua hoon ya ye k koi hansti hai jo meri zindagi par moheet hai bar bar jab ye ehsas ubharta hai to ye ehsas ek muzahirati shakal ikhtiyar kar leta hai or wo ye dekhnay lagta hai k roshni ka ek dairah hai or me is dairay me band hoon issi dairay k baray me ALLAH ny farmaya "ALLAH O BE KULLE SHAYIN MOHEET"ALLAH har shay par moheet hai ye ahata ya ye dairay ek noor hai is norani dairay me bashamool insan sari kainat band hai is baat ko ALLAH ny quran paak me buhut wazahat k sath bayan kiya hai.

ALLAH samawat or arz ka noor hai yani samawat or arz ki bisaat jis cheez par qayam hai wo ek noor hai jo har lamha or har aan kainat ki har cheez ko ALLAH k sath wabasta kiy huy hai mutaghna admi ki nazar jab is dairay ya noor k halay par teherti hai to is ki nazroon k samnay wo formula ajatay hain jin formula se takhleeq amal me i hai ALLAH farmatay hain ALLAH samawat or arz ka noor hai or is noor ki misaal ye hai k taaq hai is me chirag hai chirag ek qandeel me hai or wo qandeel ek chamak dar sitarah ki tarhan hai chirag zetoon se roshan hai jo na shirqi hai na gharbi or agar is ko aag na chuy tab bhi aisa lagta hai k abhi bharak utthay ga noor k upper noor hai or ALLAH is ko hidayat bakhshtay hain jis ko chahayn.

is ayat e mubarka me insani takhleeq k buniyadi formula ka tazkirah hai pehla formula ye hai k ALLAH k zehen me ye baat mojod hai k mujhy kainat banani hai ALLAH nay is kainat ko bananay ka iradah kiya or kun farma kar takhleeq kardiya ab jo cheez ya kainat k andar jo kuch mojod hai wo ALLAH ki zaat e aqdas k zehen se muntaqil ho kar looh mehfoz par agya looh mehfoz par poori kainat ka yakjai program naksh hogya yakjai program me jab harkat waqiya hoi to noui program alag alag hogya noui program me jab harkat waqiya hoi to infiradi program alag alag hogya is baat ko asan zaban me is tarhan kaha jay ga k kainat k ek mumtaz fard insan ki ibtedai takhleeq noor se hoi noor nay jab tanazzul kiya to insan k upper roshni ka ek ghilaf charh gaya roshni nay jab tanazzul kiy to insan k upper be shumar rangon k part agay har rang ka har part ek taraf rang hai or dosri taraf roshni hai ye roshni jis buniyad par qayam hai wo noor  or noor ki buniyad ALLAH hain is ka matlab ye hua k ALLAH ki takhleeq me ALLAH ki takhleeqi sifaat bhi muntaqil hoin baat bilkul alag hai k ALLAH nay in takhleeqi sifaat ka ilm kis ko kitna diya kainat k kul purzay farishtay bhi is takhleeq ka ilm jantay hain is takhleeqi ilm se jinnat bhi waqif hain lekin hazrat e insan ko is ilm par aisi dastaras hasil hai jo kisi or makhlooq ko hasil nahin hai isi baat ko ALLAH nay quran paak me is tarhan bayan kiya hai me zameen me apna naib banay wala hoon farishton nay kaha ye khoon kharaba karay ga or zameen par fasad ka bais hoga or agar aap is ko apni tasbeeh o taqdees k liy takhleeq karrahayn hain to tasbih o taqdees to hum bhi karrahay hain ALLAH nay farmaya hum jo jantay hain wo tum nahin jantay or phir adam ko ilm al asma dekha diya ilm al asma se muraad har giz ye nahin hai k adam ko ye sekha diya gaya k ye billi hai ye bakri hai ye bher hai ye darakht hai ya ya andrezi me bher ko ye kehtay hain hindi me ye kehtay hain.ilm al asma se muraad ye hai k ALLAH nay apni in sifaat ka ilm seekha diyajo sifaat takhleeq me amal pera hain ya jin sifaat ahliya takhleeq wajod me ai qayam hai or jab tak ALLAH chahayn gay qayam rahay gi yahi wo ilm e takhleeq hai jis ko ALLAH nay apni amanat qarar diya hai jahan ALLAH apni amanat ka tazkirah farmatay hain wahan humayn quran is baat ka saboot bhi faraham karta hai k insan ki tarhan kainat me mojod dosri makhlooq bhi ba shaoor hai or aqal rakhti hai ALLAH farmatay hain hum nay apni amanat peesh ki samawat par zameen par paharoon par inhon nay arz kiya ya ALLAH hum itnay baray ilm k mutahmil nahin hosaktay or agar hum nay is baar ko apnay kaandhon par utha liya to hum rezah rezah hojayn gay or hamara wajod sifa hansti se mit jaay ga insan nay is amanat ko utha liya ALLAH farmatay hain beshuk ye zalim or jahil hai.

ghor talab bat ye hai k jab adam nay ya insan nay ALLAH ki is amanat ko apnay kandhon par utha liya to ALLAH farmatay hain k ye zalim or jahil hai samawat or arz k baray me zalim or jahil ka lafz nahin farmatay jab kay samawat or arz k ye arz kar denay se k hum is k mutahmil nahin hai ye sabit hojata hai k zameen k zarray zarray me or asman ki har makhklooq me aqal o shaoor mojod hai ye baat k insan ba hesiyat is k wo ALLAH k hukum ka ameen ALLAH ki takhleeqi sifaat ka ilm hai or phir bhi wo zalim or jahil hai is taraf isharah hai k ba wajod is kay k ALLAH nay isko apna wo ilm ata kiya jo bahesiyat e khaliq k ALLAH ka apna makhsos ilm hai phir bhi insan ALLAH ki sifaat se door hai ALLAH ye chahtay hain k kainat khush gawar mahool me musalsal mutahrik rahay qayam rahay or insan ki tamam tar koshish is baat me surf hojati hai k kainat ka qayam jitna ziyadah mukhtasir hosakay mukhtasar hojay halankay kehta wo ye k jo kuch karta hoon wo taweel zindagi k liy karta hoon.

ye surat e haal humy batai hai k ALLAH nay apnay baad agar kisi takhleeq ko ye ikhtiyar diya hai k zeli takhleeq kar sakti hai to wo insan hai lekin agar kisi insan k andar ALLAH k sath wabastigi na ho ba alfaz e degar is k andar istaghna istaghna mojod na ho to ALLAH ki wadiyat kardah takhleeqi salahiyatein pas e pardah chali jati hain or insan zameen ki dosri makhlooq se bhi kam tar shumar hota hai is liy k dosri tamam makhlooqat nay is baat ka elaan kar k hamray andar ye baar e amanat uthanay ki sakat nahin hai khud ko bari uzzimma qarar ded iya hai or ba wajod is kay k insan ALLAH k uloom ka khazana hai ALLAH k takhleeqi uloom ka ameen hai wo har kaam karsakta hai jis se nou insani ko rahat o sukoon na pohunchay or nou insani izteraab or takleef me mubtala rahay is ki bari wajah ye hai k nou insani k afrad k andar ALLAH k upper tawakkal bharosa or istaghna nahin nou insani k afrad apni zati ighraaz apnay samnay rakhtay hain.

ba hesiyat e insan jab hum aqal o shaoor se kaam letay hain to ye baat hamaray upper pori tarhan wazeh hojati hai k duniya me ya kainat me jo kuch mojod hai dar asal is ki hesiyat ilm ki hai agar kisi cheez k baray me hamari aqal ya hamara shaoor ilmi tor par ba khabar hai to hum is cheez se barah e rast ya bil wasta mutassir hotay rehtay hain ilm ki do hesiyatein hain.

ek ilm ye hai k shaoor is se waqif ho or waqfiyat k sath sath wo cheez wajodi aitbaar se ankhoon k samnay bhi ho dosri hesiyat ilm ki ye hai k wajodi aitbar se zahiri ankh k samnay wo cheez mojod na ho lekin nou insani ka shaoor infiradi shaoor me muntaqil hogya hai in dono surtoon me se koi bhi surat ho insan ilm se mutassir huy baghair nahin rehta ye ilm humay batata hai k kainat me mojod har shay is ilm ki buniyad par ek dosray se mutarruf hai tarruf me kahin rahat sarwat or musarrat k khaka numayan hotay hain or kahin pareshani beqarari or izamhal mojod hota hai ghum or khushi ka jahan tak talluq hai is ki buniyad bhi ilm k upper hai ilm jab humay ye batata hai k is cheez k na honay se hamara nuqsan hai to hamaray upper takleef ki kefiyat martab hoti hain ilmjab humy ye batata hai k ye kam ya ye amal ya ye cheez hamaray faiday k liy hai to is ilm k natejay  me hamaray upper jo kefiyaat martab hoti hain in ka naam hum khushi musarrat sukoon itmenan qalb wagherah wagherah rakhtay hain.

ye baat hamaray ilm hai k aag ek aisi makhlooq hai k jo humay rahat bhi pohunchati hai or nuqsan bhi pohuncha sakti hai chunkay ilm me masbat or munfi dono rukh mojod hain isliy aag se hum munfi or masbat dono qadroon me mutassir hotay hain humay ye maloom hai k pani se hamaray andar mojod ragon patthon or aisaab ki serabi hoti hai sath hi ye baat bhi hamary ilm me mojod hai k agar pani aitedal se ziyada hojay to ye zameen or nou insani k liy barbadi ka bais ban jata hai yehi wajah hai k pani se masbat or manfi pehloan se mutassir huy baghair nahin rehtay ala hazal qayas is qisam ki misalein beshumar hain mukhtasaran arz ye karna hai k zindagi k andar kaam karnay walay tamam jazbaat o ehsasaat me isi qisam ki wasat peda hoti chali jati hai ilm ki hesiyat agar manfi hai to danista or na danista is se aisay kaam sar zad hojatay hain jin k natejay me na sirf ye k wo pareshan hota hai is ki nou bhi takleef me mubtala hojati hai ilm ki hesiyat agar masbat hai to is se danista ya na danista aisay amaal aisi harkaat ka sadwar hota hai jin se wo khud bhi rahat mehsos karta hai or nou insani bhi is k pur musarrat azbaat se faidah hasil karti hai dosri surat jo jazbat o ehsasaat ki takhleeqi hesiyat hai wo ye hai k insan ilm ko mani pehnata hai jis qisam k wo ilm k andar mani mafhoom dakhil karta hai isi qisam k tassuraat is k upper qyam hojatay hain is ki chand misalain peesh e khidmat hain.

hamara ilm humay batata hai k rizq halal insan ko sukoon or rahat pohunchata hai dosri surat me hamara ilmye batat hai k rizq haram insan k sukoon or rahat k liy ek buhut bari dewar hai jo insan ko sukoon k andar dakhil nahin honay deti lekin jab hum rizq or rizq haram k baray me sochtay hain to yehi baat samnay ati hai k rizq haram bhi kahay jata hai or rizq halal bhi khaya jata hai rizq haram se bhi admi ata khareed kar roti pakata hai pait bharta hai or or rizq halal se bhi admi ata khareed kar roti pakata hai pait bharta hai khana khanay ki buniyadi zarorat ek hai yani bhook ka taqaza ek ilm hai jab tak ilm bhook k andar mehdod hai is ki hesiyat ilm ki hai k bhook kis tarhan rafe ki jaay ye ilm k andar mani pehnaana hai ab agar mani manfi pehna diy gay to bawajod is kay k bhook ko badfa karnay k liy hi saray kaam kiy jarahay hain or admi isi tarhan ehtemam se dastarkhuwan becha k khana kha raha hai is roti se khoon bhi ban raha hai is roti se energy bhi hasil horhi hai is roti me ghizaiyat ki wajah se qad o qamat bhi barh raha hai is ghizaiyat or roti k aitbar se tajarbaat or ehsasaat me bhi roshni ka pehlo numayan horha hai yani aqal o shaoor me bhi izafa horha hai lekin chunkay ye mani pehna diy gay hain k ye roti halal hai or halal na honay k ilm me ye mani pehna diy gay k is se sukoon darham barham hojay ga is liy ab jab admi haram roti ka luqma khay ga to is k andar be sukooni pareshani bad haali zehni kashakash dimagi kashmakash ka pattern bana diya jay ga jab ye dimag k andar bannay wala pattern mustehkam or mazboot hojata hai to ab ilm me jab bhi mani pehnay jayn gay wo be sukooni be itmenani or pareshani k hoon gay.is k bar aks hum ilm me masbat pehlo dakhil kartay hain yani ilm k andar jo mani or mafhoom pehnatay hain wo mani o mafhoom sukoon ashna zindagi se talluq rakhtay hain sukoon ashna zindagi ka pattern jab dimag me musteham hojata hai to dimag k andar wo khilay jo ilm k andar mafhoom or mani pehnatay hain hamesha sukoon or rahat k mani pehnayn gay sukoon or rahat ki zindagi me ye talash karna zarori hai kfil waqiya sukoon kiya hai or izteraab kiya hai?ye baat hum abhi bata chukay hain k izteraab ho ya sukoon pareshani ho ya khushhaali ghum ho ya khushi is ka taluuq ilm k andar mani pehnanay se hai ab ye talash karna hai k kon si aisi makhlooq hai jo sukoon ashna zindagi guzarti hain or jis k upper khouf or ghum k saay agar mandlatay hain to kam se kam hotay hain makhlooq ko talash karnay me humay kahin bahar jana nahin parta is zameen par humay aisi makhlooq milti hai jo insani zindagi k aitbaar se ziyadah par sukoon hai ziyadah khush haal hai ziyadah sehet mand hai ziyadah be fikar hai jab kay is ki tamam zaroriyaat wahin hain jo insan ki zaririyat hain maslan khana khana or dosray tamam taqazay jo zindagi me jab tak dakhil na hon zindagi pori nahin hoti ye makhlooq darakhta hai parinday hain charinday hain wagherah wagherah is nou ki zindagi me sukoon ka bara wasta or sukoon ka bara zariya hai k ye tamam makhlooq jiblat k andar rehtay huy zindagi pori karti hai ya is baat ko is tarhan bhi kaha jasakta hai k insan k elwa dosri nouain ilm ko sirf had tak janti hain jis had tak ilm az khud apnay mani or mafhoom in k dimag par zahir karta hai in tama nouaon k bar aks insan mumtaz hesiyat ya insan ki asghal tareen hesiyat ye hai k wo apnay iraday or ikhtiyar ALLAH nay is ko bakhsh diya hai yehi wo surat haal hai jis k baray me ALALH nay farmaya hai "hum nay apni amanat samawat pahar or arz par peesh ki sub nay inkar kardiya or insan nay apnay kandhon par utha lliya hai beshuk ye jahil or zalim hain zulm or jahalat ye hai k ALLAH nay apni rehmat e khaas se ilm k andar mani pehnanay ka na sirf ye k ikhtiyar diya bulkay mani pehnanay ki  machine is k andar fit kardi or ye bhi bata diya k ilm k andar mani or mafhoom agar musbat hoongay to to admi ousukoon zindagi guzaray ga or ilm k andar mani or mafhoom agar munfi hongay to admi aisi zindagi guzaray ga jo kuttaybilliyon bhes gay darakht se bhi battar hogi is waqt jo surat e haal hai wo hum sub k samnay hai admi k uper jis qadar pareshaniyan khouf adam tahaffuz ka ehsas nai nai bemariyan nai nai pareshaniyon nai nai takaleef k ambar mout ka khouf jitna ashraf ul makhlooqat ko hai itna bher bakri ko bhi nahin hai halankay zaroriyat e zindagi me jitnay taqazay zarori hain wo bakri bhi poray karti hai or admi bhi poray karta hai ye baat bhi zehen nasheen honi chahaiy k sukoon admi ko wahan milta ha jahan sukoon mojod ho rahat admi ko wahan milti hai jahan rahat k wasail mojod honroshni admi ko wahan milti hao jahan roshni hokhushbo admi ko wahan milti hai jahan khushbo ho badbo or taffun me koi bandah agar khushbo talash karta hai to ye nadani hai or kuch nahin kainat par nazar daliy zameen k tabqat ko khangaliy asman ki rafatoon ko chuiy farishton ki majlis me bethiy jannat ki muzaiiayn surtooon or khobsurat baghat or nehroon ka mushahidah kijiy dozakh ka mushahidah kijiy kahin bhi chalay jaiypur sukoon hansti agr koi hai to wo ek hi zaat hai jo har aitbar se qadir mutalliq hai or wo khaliq hai ALLAH hai rab hai mabodhai jab koi bandah ALLAH k sath apna talluq qayam karleta hai to is k dimag me ek aisa pattern ban jatahai k ios dimag k andar makhlooq se ahtiyaj toot jati hai or wo dar o bast ALLAH ko apna hakim khaliq apni khuwahishat pori karnay wala apni zaroriyat e zindagi pori karnay wala samajhnay lagta hai.natejay me ALLAH ki zaat ka sukoon insani dimag par munakas honay lagta hai or phir insan sukoon ashna zindagi k elawa kisi dosri zindagi se mutassir nahin hota yehi tareef hai in logon ki jin ko ALLAH nay mustaghna kaha hai.