Author: aal-e-qutub

~ More harmful than Dajjal ~

Narrated that Imam Ali (عليه السلام) said,

“We were seated in the presence of the Prophet (صلى الله عليه وآله) and He was sleeping, and His head was in My lap.

We talked about Dajjal and the Prophet (صلى الله عليه وآله) woke up with his face red (with anger), and He said,

“What I fear for you more than the Dajjal are the misleading imams, and the shedding of the blood of my progeny after me.

I am at war against those who wage war against them, and peace against those who make peace with them.”

أَخْبَرَنَا جَمَاعَةٌ، عَنْ أَبِي الْمُفَضَّلِ، قَالَ: حَدَّثَنَا الْحَسَنُ بْنُ مُحَمَّدِ بْنِ شُعْبَةَ الْأَنْصَارِيُّ، قَالَ: حَدَّثَنَا أَبُو السَّائِبِ سَلْمُ بْنُ جُنَادَةَ، قَالَ: حَدَّثَنَا وَكِيعُ بْنُ الْجَرَّاحِ، قَالَ: حَدَّثَنَا سُفْيَانُ بْنُ سَعِيدٍ الثَّوْرِيُّ، عَنْ جَابِرِ بْنِ يَزِيدَ الْجُعْفِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْحَضْرَمِيِّ، قَالَ: سَمِعْتُ عَلِيّاً (عَلَيْهِ السَّلَامُ) يَقُولُ: كُنَّا جُلُوساً عِنْدَ النَّبِيِّ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) وَ هُوَ نَائِمٌ وَ رَأْسُهُ فِي حَجْرِي، فَتَذَاكَرْنَا الدَّجَّالَ فَاسْتَيْقَظَ النَّبِيُّ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) مُحْمَرّاً وَجْهُهُ فَقَالَ: لَغَيْرُ الدَّجَّالِ أَخْوَفُ عَلَيْكُمْ مِنَ الدَّجَّالِ الْأَئِمَّةُ الْمُضِلُّونَ، وَ سَفْكُ دِمَاءِ عِتْرَتِي مِنْ بَعْدِي، أَنَا حَرْبٌ لِمَنْ حَارَبَهُمْ، وَ سِلْمٌ لِمَنْ سَالَمَهُمْ

(Source: al-Amali, Shaikh Tusi, Pg. 512)

■ The Mystical Reality of Khāf and Nūn

The Hidden Chamber, the Luminous Heart,
and the Secret of Divine Manifestation

In the contemplative tradition of ʿIlm al-Ḥurūf, the spiritual science of letters, the Arabic alphabet becomes a means through which seekers reflect upon the mysteries of existence, the human heart, and the relationship between the unseen and the manifest.

The letters are more than instruments of speech and written symbols. Their forms, sounds and numerical correspondences
invite contemplation of the deeper realities
of creation.

Among these letters, Khāf (خ) and Nūn (ن)
may be contemplated as two complementary symbols: Khāf representing hiddenness, inwardness and spiritual preparation; Nūn representing receptivity, illumination and manifestation.

Together, they offer a symbolic journey through the movement of the spiritual secret (sirr) from concealment into awareness, and from inward awareness into outward expression.

■ The Depth of Khāf: The Hidden Chamber
of the Spirit

Khāf represents the inward stillness of the spiritual heart, the hidden chamber in which
the seeker withdraws from worldly distractions and becomes receptive to the remembrance of Almighty Allāh.

It symbolises the condition of spiritual potential before expression, where the disturbances of the ego gradually become quiet and the heart learns the meaning of surrender.

The Sufi tradition frequently contemplates the mystery of the unseen through the imagery of the Hidden Treasure, associated with the narration:

“I was a Hidden Treasure and loved to be known, so I created creation that I might be known.”

Although its attribution as a Prophetic hadith
is not established, its meaning has profoundly influenced later Sufi metaphysical reflection.

In this contemplative interpretation, Khāf becomes an image of hidden potential: the unseen reality preceding outward manifestation, where the seeker discovers
that not everything precious must be displayed, and not everything known must be spoken.

This inward dimension is closely connected with dhikr al-khafī, the silent remembrance of the heart.

▪︎ In al-Risālah al-Qushayriyyah, Imām al-Qushayrī, relates the account of Shaykh
Sahl ibn ʿAbd Allāh al-Tustarī, may Almighty Allāh sanctify their secrets,who was instructed to remember:

“Allāh is with me, Allāh is watching me,
Allāh is witnessing me.”

Shaykh Sahl relates that he was instructed to repeat these words inwardly, without moving his tongue, until he experienced sweetness within his innermost being.

This illustrates the spiritual meaning of Khāf: remembrance becoming established within the heart, even when the tongue remains silent.

▪︎ Shaykh Ibn ʿAṭāʾ Allāh al-Iskandarī, may Almighty Allāh sanctify his secret, writes in al-Ḥikam:

“Bury your existence in the earth of obscurity, for whatever sprouts forth, without having first been buried, flowers imperfectly.”

This wisdom reflects the necessity of hidden spiritual cultivation. Just as a seed develops beneath the earth before emerging into the light, the heart requires inward preparation before its spiritual qualities become visible through character and conduct.

Khāf therefore symbolises the protection of sincerity, the discipline of the ego and the cultivation of remembrance away from the desire for recognition.

■ The Birth of Nūn: The Luminous Expansion

When the heart has been cultivated through inward remembrance, it becomes increasingly receptive to spiritual understanding.

Here we contemplate Nūn (ن), whose curved form resembles a vessel receiving something placed within it.

Its shape invites reflection upon receptivity, the receiving of wisdom and the transformation of inward awareness into outward expression.

▪︎ The Qur’ān opens Sūrah al-Qalam with the mysterious letter:

ن ۚ وَالْقَلَمِ وَمَا يَسْطُرُونَ

“Nūn. By the Pen and what they inscribe.”
(Qur’ān 68:1)

The letter Nūn stands at the threshold of a chapter that immediately invokes the Pen
and the act of inscription.

In contemplative Sufi reflection, this relationship invites consideration of the unseen decree and its manifestation within creation.

Where Khāf symbolises inward concealment, Nūn symbolises receptivity and the emergence of meaning into expression.

The seeker who emerges from Khāf into Nūn does not abandon silence. Rather, the remembrance cultivated within begins to influence everything expressed outwardly.

His words become more measured, his actions more compassionate, and his presence less concerned with recognition.

▪︎ Shaykh Ibn ʿAṭāʾ Allāh writes:

“Actions are lifeless forms, but the presence of an inner reality of sincerity (sirr al-ikhlāṣ) within them is what endows them with life-giving Spirit.” (Al-Ḥikam al-ʿAṭāʾiyyah)

This reveals an essential principle: outward actions acquire their spiritual worth through
the sincerity from which they emerge.

Nūn therefore becomes an image of inward remembrance taking form through compassion, knowledge, truthful speech and righteous conduct.

■ The Numerical Mysteries: 600 and 50

Within the traditional Abjad numerical system, Arabic letters possess corresponding numerical values.

Khāf (خ) carries the value of 600, while Nūn (ن) carries the value of 50.

Their combined numerical value is 650.

In contemplative interpretations of ʿIlm al-Ḥurūf, numbers may serve as symbolic instruments for reflection, although their spiritual meanings are not universally agreed upon and should not be confused with established Qur’anic teachings.

▪︎ Khāf — 600: The Hidden Totality

The numerical value of Khāf may be contemplated as an image of concealed completeness: the possibilities contained within the unseen before they become visible within creation.

It represents stillness before expression, inwardness before outward movement, and the spiritual secret protected from the distractions of recognition.

▪︎ Nūn — 50: The Receptive Manifestation

Nūn becomes a symbol of receptivity and the emergence of inward meaning.

Its curved form invites contemplation of the heart as a vessel capable of receiving wisdom and reflecting it through conduct.

Their combined value, 650, is the numerical sum of these two letters. Any additional spiritual significance attributed to this number belongs to symbolic interpretation rather than an established numerical doctrine.

The deeper lesson is the relationship between hidden potential and manifested expression.

■ The Subtle Energies: Khāf and the Laṭāʾif

In Sufi metaphysics, the human being possesses subtle spiritual centres known as the Laṭāʾif. Their descriptions and arrangements differ among the various spiritual traditions, particularly within the Naqshbandī-Mujaddidī and other schools.

For this contemplation, Khāf may be associated symbolically with the innermost dimension of hidden remembrance, while Nūn may be associated with the receptive heart.

■ The Hidden Subtlety of Khāf

Khāf draws the seeker inward, representing humility, concealment and freedom from the desire for recognition.

▪︎ Shaykh Ibn ʿAṭāʾ Allāh writes:

“Nothing benefits the heart more than a spiritual retreat wherein it enters the domain
of meditation.” (Al-Ḥikam al-ʿAṭāʾiyyah)

Retreat creates an inward space in which the heart can examine its attachments, become attentive to remembrance and recognise its dependence upon Almighty Allāh.

■ The Receptive Heart of Nūn

Nūn represents the heart becoming receptive to wisdom and illumination. It symbolises the transformation of inward remembrance into outward mercy.

▪︎ Shaykh Ibn ʿAṭāʾ Allāh also writes:

“How can the heart be illumined while the forms of creatures are reflected in its mirror? Or how can it journey to Allah while shackled by its passions?” (Al-Ḥikam al-ʿAṭāʾiyyah)

The heart cannot properly reflect illumination while remaining dominated by attachment, heedlessness and the demands of the lower self. The seeker must therefore pursue purification before expecting inward understanding to become sound outward expression.

Khāf draws inward; Nūn expresses outward.
Khāf protects sincerity; Nūn manifests its fruits.

■ The Union of Hiddenness and Manifestation

The relationship between Khāf and Nūn may be understood through two fundamental principles of Islamic metaphysics: Tanzīh and Tashbīh.

Tanzīh affirms the absolute transcendence of Almighty Allāh, beyond resemblance to creation.

Tashbīh concerns the signs of divine Names and Attributes as they become known through their effects within creation, without suggesting that Almighty Allāh resembles His creation or is contained within it.

▪︎ Shaykh Ibn ʿAṭāʾ Allāh offers a profound reflection:

“The entire cosmos is darkness; it is illumined only by the manifestation of the Real within it.”
(Al-Ḥikam al-ʿAṭāʾiyyah)

This wisdom illuminates the relationship between hiddenness and manifestation.
The created world does not possess independent power or existence apart from Almighty Allāh. Its signs invite contemplation of the One who brought it into existence.
Yet the seeker must never confuse the signs with the Divine Essence itself.

The inward symbolism of Khāf reminds the seeker that the Divine Reality cannot be encompassed by human understanding, while Nūn invites contemplation of the signs of divine wisdom throughout creation.

The heart that understands this balance becomes increasingly free from spiritual arrogance and negligence. Whatever goodness appears through the human being is a gift from Almighty Allāh, not an independent possession.

■ The Secret of Creation: Kun

The relationship between hiddenness and manifestation naturally leads to contemplation of the Divine Command:

كُنْ فَيَكُونُ

“Be! And it is.” (Qur’ān 2:117)

The command Kun expresses the absolute power of Almighty Allāh, whose will is never dependent upon created means.

Khāf and Nūn may be contemplated symbolically alongside this command, but they do not literally constitute the word Kun.

The kāf and nūn of Kun form the Qur’anic expression of the Divine Command, while
Khāf offers an additional symbolic image of hiddenness preceding manifestation..

Every moment of existence is dependent
upon Almighty Allāh. Nothing possesses independent power of creation, and nothing exists outside His knowledge and sovereignty.
The seeker who contemplates Kun begins to recognise the poverty of creation before its Creator.

This is the foundation of true faqr: the recognition that everything belongs to Almighty Allāh and that the human being possesses nothing independently of Him.

■ The Human Heart: The Meeting Point

Within the human being, the heart becomes
the meeting point of these two symbolic dimensions.

Khāf represents inward remembrance, while Nūn represents the expression of that remembrance through the tongue, the hands and the conduct of the individual.

When inward sincerity and outward righteousness become harmonised, the human being approaches the ideal of al-Insān al-Kāmil, the Perfect Human.

The Perfect Human is understood as a comprehensive mirror of the divine Names, within the limits of created servanthood.
The supreme example of human perfection is the Beloved Messenger of Almighty Allāh, Sayyidunā Muḥammad ﷺ.

His blessed life illustrates the harmony between inward devotion and outward responsibility. His retreat in the cave of Ḥirāʾ reminds us of the significance of solitude, contemplation and preparation.

His emergence with Revelation demonstrates the importance of conveying divine guidance to humanity. He did not remain in retreat from the world. He returned to guide, teach, serve, forgive and establish the way of Almighty Allāh.

The purpose of inward illumination is therefore not permanent withdrawal from humanity, but the emergence of a heart whose relationship with Almighty Allāh transforms its relationship with creation.

■ The Dance of Hiddenness and Manifestation

The movement between Khāf and Nūn is not simply a progression from one spiritual state into another. It is a recurring rhythm of inwardness and outward expression.

The seeker withdraws into remembrance, returns to the world through service, and then returns again to inward reflection. This rhythm may be contemplated through the relationship between:

▪︎ Silence and speech.
▪︎ Night and day.
▪︎ Concealment and revelation.
▪︎ Retreat and companionship.
▪︎ Reflection and action.

In Sufi metaphysical language, the successive manifestations of divine signs may be contemplated through the expression taʿāqub al-tajalliyāt, the succession of unveilings.

The heart of the ʿārif becomes receptive to these signs, recognising that every moment offers an opportunity for reflection and remembrance.

Yet the seeker must never mistake the manifestation of divine signs for the Divine Essence itself..Khāf protects the secret of inwardness, while Nūn symbolises the expression of its spiritual fruits.

The seeker learns to speak from silence without losing humility, and to remain inwardly attentive while engaged with the world.

■ Returning to the Hidden Ocean

Khāf and Nūn may finally be contemplated as two complementary dimensions of the same spiritual journey.

Khāf is the stillness; Nūn is the expression.
Khāf is the hidden seed; Nūn is the flowering.
Khāf is inward remembrance; Nūn is its outward manifestation.

The seeker who traverses between these dimensions learns the art of spiritual balance: to speak from silence, to act from sincerity, and to remain inwardly connected to Almighty Allāh while fulfilling the responsibilities of worldly existence.

Every outward action should return the heart to remembrance, and every inward remembrance should cultivate goodness in outward conduct.
This is not a journey towards becoming divine, nor a dissolution of the distinction between Creator and creation. It is a journey towards the perfection of servanthood, ʿubūdiyyah.

▪︎《The Qur’ān declares:

“He is the First and the Last, the Manifest and the Hidden, and He is Knowing of all things.”
(Qur’ān 57:3)

This verse brings the contemplation of Khāf and Nūn towards its deepest conclusion.
The hidden and the manifest are both within the sovereignty and knowledge of Almighty Allāh. The heart must therefore learn to recognise His signs without attempting to encompass His Essence.

The final station is not the acquisition of a secret, the possession of extraordinary knowledge, or the attainment of a spiritual identity. It is sincerity before Almighty Allāh, humility before His creation, and the fulfilment of servanthood through love, remembrance and obedience.

Khāf teaches the seeker to guard the secret.
Nūn teaches the seeker to express its fruits.

And the heart, suspended between silence and illumination, learns that the greatest unveiling is not to be seen by creation, but to become sincere before the Creator.

The Hidden prepares the heart; the Manifest reveals its fruits. And the heart that remembers Almighty Allāh in silence must also demonstrate that remembrance through mercy in the world.

And only with Almighty Allāh is true success.

Pichhle dars mein humne kainat ki takhleeq, hawa, pani, saat aasman, sitaron, suraj aur chand ke nizaam ka mutala kiya tha.

Aaj hum Khutbah 1 ke us hissa ko samjhenge jahan Imam Ali (a) farishton ki takhleeq, unki ibadat, unke martabe aur Allah ke hukm ki pabandi ka bayan farmate hain.

1. Farishton ki takhleeq

Arabi matn:

«ثُمَّ فَتَقَ مَا بَيْنَ السَّمَاوَاتِ الْعُلَا، فَمَلَأَهُنَّ أَطْوَارًا مِنْ مَلَائِكَتِهِ»

Roman Urdu talaffuz:

Thumma fataqa maa bainas-samaawaatil-ulaa, fa-mala’ahunna atwaaram min malaa’ikatihi.

Roman Urdu tarjuma:

Phir Allah ne buland aasmanon ke darmiyan ke faslon ko kushada kiya aur unhein apne farishton ki mukhtalif jama’aton se bhar diya.

Tashreeh:

Imam Ali (a) yahan farishton ki kasrat aur unke mukhtalif martabon ki taraf ishara karte hain. Farishte Allah ki makhlooq hain. Woh us ke hukm ke paband hain aur apni zimmedariyan anjaam dete hain.

Farishton ka wajood insani aankhon se aam taur par posheeda hai, lekin un par iman Islam ke bunyadi aqaaid mein shamil hai.

Qur’ani hawalay:

• Surah Al-Anbiya 21:19–20: Aasman-o-zameen ke farishte Allah ki ibadat se takabbur nahin karte aur na thakte hain.

• Surah At-Tahrim 66:6: Farishte Allah ke hukm ki nafarmani nahin karte aur jo hukm diya jata hai us par amal karte hain.

• Surah Al-Fatir 35:1: Allah farishton ko paigham pahunchane wale banata hai.

2. Farishton ki mukhtalif zimmedariyan

Arabi matn:

«وَمِنْهُمْ أُمَنَاءُ عَلَى وَحْيِهِ، وَأَلْسِنَةٌ إِلَى رُسُلِهِ، وَمُخْتَلِفُونَ بِقَضَائِهِ وَأَمْرِهِ»

Roman Urdu talaffuz:

Wa minhum umanaa’u alaa wahyihi, wa alsinatun ilaa rusulihi, wa mukhtalifoona bi-qadaa’ihi wa amrihi.

Roman Urdu tarjuma:

Un mein se kuch Allah ki wahi ke ameen hain, kuch us ke Rasoolon tak paigham pahunchane wale hain, aur kuch us ke faislon aur hukmon ko nafiz karne ki zimmedari anjaam dete hain.

Tashreeh:

Farishton ki zimmedariyan ek jaisi nahin. Qur’an aur Hadith mein mukhtalif farishton ke kaam ka zikr milta hai:

• Hazrat Jibreel (a): Allah ki wahi Anbiya tak pahunchate hain.

• Kiraman Katibeen: Insan ke aamaal likhte hain.

• Maut par muqarrar farishta: Allah ke hukm se rooh qabz karta hai.

• Arsh ke haamil farishte: Allah ke hukm ke mutabiq apni zimmedari nibhate hain.

Yeh tamam farishte Allah ke bande hain; unhein Allah ki zaat ya us ke ikhtiyar mein shareek nahin samajhna chahiye.

Qur’ani hawalay:

• Surah Ash-Shu’ara 26:193–194 — Rooh-ul-Ameen ne wahi ko Rasoolullah ﷺ ke qalb par nazil kiya.

• Surah Al-Infitar 82:10–12 — Kiraman Katibeen insanoñ ke aamaal likhte hain.

• Surah Az-Zumar 39:42 — Allah maut ke waqt roohon ko qabz karta hai.

3. Farishton ki ibadat aur tasbeeh

Arabi matn:

«وَمِنْهُمُ الثَّابِتَةُ فِي الْأَرَضِينَ السُّفْلَى أَقْدَامُهُمْ، وَالْمَارِقَةُ مِنَ السَّمَاءِ الْعُلْيَا أَعْنَاقُهُمْ، وَالْخَارِجَةُ مِنَ الْأَقْطَارِ أَرْكَانُهُمْ، وَالْمُنَاسِبَةُ لِقَوَائِمِ الْعَرْشِ أَكْتَافُهُمْ»

Roman Urdu talaffuz:

Wa minhumus-saabitatu fil-araadeenis-suflaa aqdaamuhum, wal-maariqatu minas-samaa’il-ulyaa a’naaquhum, wal-khaarijatu minal-aqtaari arkaanuhum, wal-munaasibatu li-qawaa’imil-arshi aktaafuhum.

Roman Urdu tarjuma:

Un mein se kuch aise hain jin ke qadam nichli zameenon mein jamay hue hain, kuch ke gardan aasmanon ki bulandiyon se aage nikli hui hain, kuch ke azaa kainat ke aafaaq tak phailay hue hain, aur kuch ke kandhe Arsh ke sutoon ke munasib hain.

Tashreeh:

Yeh bayan farishton ki azeem khalqat, unki quwwat aur unke mukhtalif martabon ko samjhata hai. Is ibarat ko insani jism ke aam paimanon par nahin samajhna chahiye. Yeh ghaibi makhlooq ka bayan hai, jis ki asal kaifiyat Allah hi behtar jaanta hai.

Is se yeh sabaq milta hai ke Allah ki makhlooq insani tasavvur se kahin zyada wasee hai. Insan ka ilm mahdood hai, is liye ghaib ke mamlaat mein wahi ki rehnumai ko bunyad banana chahiye.

4. Farishton ki Allah ke samne aajizi

Arabi matn:

«لَيْسَ فِيهِمْ فَتْرَةٌ، وَلَا عِنْدَهُمْ غَفْلَةٌ، وَلَا فِيهِمْ مَعْصِيَةٌ، وَلَا يَعْرِفُونَ التَّعَبَ»

Roman Urdu talaffuz:

Laysa feehim fatratun, wa laa indahum ghaflatun, wa laa feehim ma’siyatun, wa laa ya’rifoonat-ta’ab.

Roman Urdu tarjuma:

Un mein susti ya kotahi nahin, un par ghaflat tari nahin hoti, woh Allah ki nafarmani nahin karte aur na hi apni ibadat mein thakan mehsoos karte hain.

Tashreeh:

Farishton ki ibadat insani ibadat se mukhtalif hai. Insan ko bhook, neend, thakan aur nafsani khwahishat ka samna hota hai. Farishton ke bare mein Qur’an batata hai ke woh Allah ki tasbeeh aur ita’at mein susti nahin karte.

Qur’ani hawala – Surah Al-Anbiya 21:19–20:

«وَلَا يَسْتَحْسِرُونَ ۝ يُسَبِّحُونَ اللَّيْلَ وَالنَّهَارَ لَا يَفْتُرُونَ»

Roman Urdu: Wa laa yastahsiroon. Yusabbihoonal-layla wan-nahaara laa yafturoon.

Tarjuma: Woh thakte nahin; raat aur din tasbeeh karte rehte hain aur susti nahin dikhate.

5. Arsh ke haamil farishte

Arabi matn:

«وَمِنْهُمْ أُمَنَاءُ عَلَى وَحْيِهِ، وَحَمَلَةٌ لِعَرْشِهِ»

Roman Urdu talaffuz:

Wa minhum umanaa’u alaa wahyihi, wa hamalatun li-arshihi.

Roman Urdu tarjuma:

Un mein se kuch Allah ki wahi ke ameen hain aur kuch us ke Arsh ko uthaye hue hain.

Tashreeh:

Qur’an Majeed mein Arsh ke haamil farishton ka zikr milta hai. Is se unki azeem zimmedari ka pata chalta hai.

Lekin Arsh ki haqeeqat aur us ki kaifiyat ko insani jism ya makhlooq ke takht jaisa samajhna zaroori nahin. Is bare mein Sunni aur Shia kalami riwayat mein tafseeli bahs maujood hai. Dono riwayaton mein Allah ko makhlooq ki mushabihat se paak samajhne par zor diya jata hai.

Qur’ani hawala – Surah Al-Haqqah 69:17:

«وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ»

Tarjuma: Us din tumhare Rab ke Arsh ko aath (farishte) uthaye honge.

6. Is dars se hasil hone wale aqaaid aur sabaq

1. Farishte Allah ki makhlooq hain, mabood nahin.

2. Farishton ke mukhtalif kaam aur martabe hain.

3. Hazrat Jibreel (a) wahi pahunchane ki zimmedari anjaam dete hain.

4. Farishte Allah ki ita’at aur tasbeeh mein mashghool rehte hain.

5. Ghaib ke mamlaat mein Qur’an aur mustanad Hadith ko bunyad banana chahiye.

6. Allah ki makhlooq ki wus’at insani ilm aur tasavvur se kahin zyada hai.

7. Sunni aur Shia nuqta-e-nazar

Is khutbah ke is hisse mein farishton ki takhleeq, unki ibadat aur Allah ke hukm ki ita’at ka bayan hai. Sunni aur Shia aqeede mein farishton ke wajood, wahi pahunchane aur Allah ki ita’at par bunyadi ittifaq hai.

Ikhtilaf zyada tar tafseeli kalami masail mein milta hai, jaise farishton ki ma’soomiyat ki ta’reef, unke martabon ki tafseel aur Arsh ki kaifiyat. In masail mein dono maktab-e-fikr ke ulama ki ibarat aur daleel ko alag-alag samajhna chahiye.

 

The Creation of the Angels

خلق الملائكة

Then He created the openings between high skies and filled them with all classes of His angels. Some of them are in prostration and do not kneel up. Others in kneeling position and do not stand up. Some of them are in array and do not leave their position. Others are extolling Allah and do not get tired. The sleep of the eye or the slip of wit, or languor of the body or the effect of forgetfulness does not effect them.

Among them are those who work as trusted bearers of His message, those who serve as speaking tongues for His prophets and those who carry to and fro His orders and injunctions. Among them are the protectors of His creatures and guards of the doors of the gardens of Paradise.

Among them are those also whose steps are fixed on earth but their necks are protruding into the skies, their limbs are getting out on all sides, their shoulders are in accord with the columns of the Divine Throne, their eyes are downcast before it, they have spread down their wings under it and they have rendered between themselves and all else curtains of honour and screens of power.

They do not think of their Creator through image, do not impute to Him attributes of the created, do not confine Him within abodes and do not point at Him through illustrations.

ثُمَّ فَتَقَ مَا بَيْنَ السَّمواتِ العُلاَ، فَمَلاَهُنَّ أَطْواراً مِنْ مَلائِكَتِهِ:

مِنْهُمْ سُجُودٌ لاَيَرْكَعُونَ، وَرُكُوعٌ لاَ يَنْتَصِبُونَ، وَصَافُّونَ لاَ يَتَزَايَلُونَ، وَمُسَبِّحُونَ لاَ يَسْأَمُونَ، لاَ يَغْشَاهُمْ نَوْمُ العُيُونِ، وَلاَ سَهْوُ العُقُولِ، وَلاَ فَتْرَةُ الاَبْدَانِ، ولاَ غَفْلَةُ النِّسْيَانِ.

وَمِنْهُمْ أُمَنَاءُ عَلَى وَحْيِهِ، وأَلسِنَةٌ إِلَى رُسُلِهِ، وَمُخْتَلِفُونَ بِقَضَائِهِ وَأَمْرهِ.

وَمِنْهُمُ الحَفَظَةُ لِعِبَادِهِ، وَالسَّدَنَةُ لاِبْوَابِ جِنَانِهِ.

وَمِنْهُمُ الثَّابِتَةُ في الاْرَضِينَ السُّفْلَى أَقْدَامُهُمْ، وَالمَارِقَةُ مِنَ السَّماءِ العُلْيَا أَعْنَاقُهُمْ، والخَارجَةُ مِنَ الاْقْطَارِ أَرْكَانُهُمْ، وَالمُنَاسِبَةُ لِقَوَائِمِ العَرْشِ أَكْتَافُهُمْ، نَاكِسَةٌ دُونَهُ أَبْصارُهُمْ، مُتَلَفِّعُونَ تَحْتَهُ بِأَجْنِحَتِهِمْ، مَضْرُوبَةٌ بَيْنَهُمْ وَبَيْنَ مِنْ دُونَهُمْ حُجُبُ العِزَّةِ، وَأسْتَارُ القُدْرَةِ، لاَ يَتَوَهَّمُونَ رَبَّهُمْ بالتَّصْوِيرِ، وَلاَ يُجْرُونَ عَلَيْهِ صِفَاتِ المَصْنُوعِينَ، وَلاَ يَحُدُّونَهُ بِالاْماكِنِ، وَلاَ يُشِيرُونَ إِلَيْهِ بِالنَّظَائِرِ.

Pichhle dars mein humne Khutbah 1 ke ibtidai alfaaz aur Allah ki hamd ka mafhoom padha tha. Aaj hum isi khutbah ka agla hissa samjhenge. Is dars ka markazi paigham hai ke Allah Ta’ala ki zaat azali hai, us ka ilm aur qudrat be-hadd hain, aur kainat ki takhleeq kisi insani zaroorat ya madad ki mohtaj nahin.

1. Allah Ta’ala ki zaat aur sifaat

Arabi matn:

«الَّذِي لَا يُدْرِكُهُ بُعْدُ الْهِمَمِ، وَلَا يَنَالُهُ غَوْصُ الْفِطَنِ»

Roman Urdu talaffuz:

Allazi la yudrikuhu bu’dul-himam, wa la yanaaluhu ghawsul-fitan.

Roman Urdu tarjuma:

Jis ki haqeeqat tak buland azm-o-himmat bhi nahin pahunch sakti aur gehri samajh-o-firasat rakhne walon ki fikr bhi us ki kunh ko nahin paa sakti.

Tashreeh:

Imam Ali (a) yahan insani ilm ki hudood samjha rahe hain. Insan Allah ki nishaniyon, us ki makhlooq aur us ke af’aal par ghour karke us ki qudrat aur hikmat ko pehchan sakta hai, lekin Allah ki zaat ka mukammal ihata nahin kar sakta.

Iska matlab yeh nahin ke Allah ke bare mein ilm hasil karna mumkin nahin. Balkeh Allah ne apni wahdaniyat aur sifaat ki pehchan ke liye Qur’an aur apne Rasool ﷺ ki taleem ke zariye rehnumai di hai.

Qur’ani hawala:

Surah Taha 20:110:

«وَلَا يُحِيطُونَ بِهِ عِلْمًا»

Roman Urdu: Wa la yuheetoona bihi ilma.

Tarjuma: Woh apne ilm se Allah ka ihata nahin kar sakte.

2. Allah har cheez se pehle hai aur har cheez ke baad bhi baqi rahega

Arabi matn:

«الَّذِي لَيْسَ لِصِفَتِهِ حَدٌّ مَحْدُودٌ، وَلَا نَعْتٌ مَوْجُودٌ، وَلَا وَقْتٌ مَعْدُودٌ، وَلَا أَجَلٌ مَمْدُودٌ»

Roman Urdu talaffuz:

Allazi laysa li-sifatihi haddun mahdood, wa la na’tun mawjoood, wa la waqtun ma’dood, wa la ajalun mamdood.

Roman Urdu tarjuma:

Woh aisa hai jis ki sifat ke liye koi muqarrar hadd nahin, na koi aisi ta’reef jo us ki zaat ka poora ihata kar sake, na us ke liye koi gina hua waqt hai aur na koi muqarrar muddat.

Tashreeh:

Makhlooq waqt ke andar paida hoti hai. Insan ki zindagi, kainat ke nizaam aur tamam jismon ki ek ibtida aur inteha hai. Lekin Allah Ta’ala makhlooq ki tarah waqt ka paband nahin.

Allah ka azali hona yeh hai ke us ka koi aaghaz nahin; aur us ka abadi hona yeh hai ke us ki koi inteha nahin.

Qur’ani hawala – Surah Al-Hadid 57:3:

«هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ»

Tarjuma: Wohi Awwal hai aur Wohi Aakhir, Wohi Zahir hai aur Wohi Batin.

Pichhle dars ki ek zaroori tashih

Khutbah 1 ke matn mein nuskhoñ ke darmiyan kuch lafzi farq milte hain. Is liye neeche Arabic matn ko mu’tabar online nuskhoñ se milakar pesh kiya ja raha hai. Aaj ka asal dars Allah ke ilm-e-kamil aur kainat ki takhleeq par hai.

3. Allah ka ilm takhleeq se pehle bhi mukammal tha

Arabi matn:

«أَحَالَ الْأَشْيَاءَ لِأَوْقَاتِهَا، وَلَاءَمَ بَيْنَ مُخْتَلِفَاتِهَا، وَغَرَّزَ غَرَائِزَهَا، وَأَلْزَمَهَا أَشْبَاحَهَا، عَالِمًا بِهَا قَبْلَ ابْتِدَائِهَا، مُحِيطًا بِحُدُودِهَا وَانْتِهَائِهَا، عَارِفًا بِقَرَائِنِهَا وَأَحْنَائِهَا.»

Roman Urdu talaffuz:

Ahaala al-ashyaa’a li-awqaatiha, wa laa’ama baina mukhtalifatiha, wa gharraza gharaa’izaha, wa alzamaha ashbaahaha, aalimam biha qabla ibtidaa’iha, muheetam bi-hudoodiha wa intihaa’iha, aarifam bi-qaraa’iniha wa ahnaa’iha.

Roman Urdu tarjuma:

Allah ne har cheez ke liye us ka waqt muqarrar kiya, mukhtalif cheezon ke darmiyan munasibat aur hum-ahangi paida ki, un ki fitri khasusiyat muqarrar ki aur unhein un ki shaklon aur haisiyaton ke saath wajood diya. Woh unhein paida karne se pehle hi jaanta tha, un ki hudood aur anjaam se poori tarah waqif tha, aur un ke talluqat aur bareek pehluon ka ilm rakhta tha.

Tafseeli tashreeh:

Is ibarat mein Imam Ali (a) Allah ke ilm ki teen bunyadi pehlu samjhate hain:

1. Ilm qabl az takhleeq: Allah ko kisi cheez ko paida karne ke baad us ka ilm hasil nahin hota. Woh us ke wajood mein aane se pehle bhi use jaanta hai.

2. Har cheez ka nizaam: Kainat mein har cheez ka ek waqt, miqdaar, fitrat aur kaam hai. Yeh nizaam Allah ki hikmat ki nishani hai.

3. Hudood aur anjaam ka ilm: Allah sirf cheezon ki ibtida nahin jaanta, balkeh un ki hudood, asraat aur anjaam se bhi waqif hai.

Qur’ani hawalay:

• Surah Al-An’am 6:59 — Allah ke ilm mein zameen aur samandar ki koi cheez posheeda nahin.

• Surah Al-Hadid 57:22 — Zameen aur insanoñ par aane wali musibatein Allah ke ilm mein pehle se hain.

• Surah Al-Qamar 54:49 — Har cheez ek andazay aur taqdeer ke mutabiq paida ki gayi.

Aham nuqta: Allah ka pehle se ilm hona insaan ko majboor hone ka matlab nahin deta. Ilm aur jabr do alag masail hain. Is par hum aage qismat, ikhtiyar aur insani zimmedari ke mauzu par tafseel se baat karenge.

4. Hawa aur pani ki takhleeq

Arabi matn:

«ثُمَّ أَنْشَأَ سُبْحَانَهُ فَتْقَ الْأَجْوَاءِ، وَشَقَّ الْأَرْجَاءِ، وَسَكَائِكَ الْهَوَاءِ، فَأَجْرَى فِيهَا مَاءً مُتَلَاطِمًا تَيَّارُهُ، مُتَرَاكِمًا زَخَّارُهُ، حَمَلَهُ عَلَى مَتْنِ الرِّيحِ الْعَاصِفَةِ، وَالزَّعْزَعِ الْقَاصِفَةِ…»

Roman Urdu talaffuz:

Thumma ansha’a Subhaanahu fatqal-ajwaa’i, wa shaqqal-arjaa’i, wa sakaa’ikal-hawaa’i, fa-ajraa feehaa maa’an mutalaatimam tayyaaruhu, mutaraakimam zakhaaruhu, hamalahu alaa matnir-reehil-aasifati, waz-zaz’azil-qaasifati…

Roman Urdu tarjuma:

Phir Allah ne fazaon ko kushada kiya, wasee’ aafaaq ko phailaya aur hawa ke raaston ko paida farmaya. Phir us mein aisa pani jari kiya jis ki lehrein ek doosre se takra rahi thin aur jis ka sailab musalsal ubhar raha tha. Allah ne us pani ko tez aur zor-daar hawa ke zariye uthaya aur us ke nizaam ko apni qudrat se qabu mein rakha.

Tashreeh:

Is hissa mein Imam Ali (a) kainat ki takhleeq ke ibtidai marahil ka zikr karte hain. Bayan mein pani, hawa aur un ke darmiyan harkat aur tawazun ka tasavvur pesh kiya gaya hai.

Is se chand aqeede aur sabaq samne aate hain:

• Kainat apne aap mein khud-mukhtar nahin; us ka nizaam Allah ki qudrat ke tehat hai.

• Hawa aur pani jaisi cheezen insani zindagi ke liye nihayat aham hain.

• Qudrat ke zahiri asbab apni jagah, lekin un asbab ko wajood dene wala Allah hai.

Yahan ek ehtiyati baat zaroori hai: is khutbah ke alfaaz ko jadeed science ki mukammal cosmological theory samajhna durust nahin. Yeh ek khutbati aur falsafiyana bayan hai jo Allah ki qudrat aur takhleeq par ghour karwata hai.

Qur’ani rabt:

• Surah Al-Anbiya 21:30 — Allah ne aasmanon aur zameen ko paida kiya aur pani ko zindagi ka zariya banaya.

• Surah An-Nur 24:45 — Allah ne har chalne wali makhlooq ko pani se paida kiya.

• Surah Al-Jathiyah 45:5 — Hawaon ke rukh badalne aur aasman-o-zameen ke darmiyan nizaam mein aqal walon ke liye nishaniyan hain.

5. Hawaon ke zariye pani mein halchal aur saat aasman

Arabi matn:

«ثُمَّ أَنْشَأَ سُبْحَانَهُ رِيحًا اعْتَقَمَ مَهَبَّهَا، وَأَدَامَ مُرَبَّهَا، وَأَعْصَفَ مَجْرَاهَا، وَأَبْعَدَ مَنْشَأَهَا، فَأَمَرَهَا بِتَصْفِيقِ الْمَاءِ الزَّخَّارِ، وَإِثَارَةِ مَوْجِ الْبِحَارِ…»

Roman Urdu talaffuz:

Thumma ansha’a Subhaanahu reehan i’taqama mahabbahaa, wa adaama murabbahaa, wa a’safa majraahaa, wa ab’ada mansha’ahaa, fa-amarahaa bi-tasfeeqil-maa’iz-zakhkhaari, wa isaarati maw jil-bihaar…

Roman Urdu tarjuma:

Phir Allah ne ek aisi hawa paida farmayi jis ke chalne ka rukh aur silsila us ne muqarrar kiya, jis ke guzarne ko tez banaya aur jis ke aaghaz ko door tak phailaya. Phir us hawa ko hukm diya ke woh umadte hue pani ko harkat de aur samandaron ki lehron ko ubhare.

Tashreeh:

Imam Ali (a) hawa ki quwwat aur pani ki lehron ka zikr karte hain. Is bayan mein qudrat ke asbab aur un ke nizaam ki taraf tawajjuh dilayi gayi hai. Hawa aur pani apne apne asraat rakhte hain, magar un ka wajood aur un ka nizaam Allah ki takhleeq hai.

Arabi matn – saat aasman:

«فَسَوَّى مِنْهُ سَبْعَ سَمَوَاتٍ، جَعَلَ سُفْلَاهُنَّ مَوْجًا مَكْفُوفًا، وَعُلْيَاهُنَّ سَقْفًا مَحْفُوظًا وَسَمْكًا مَرْفُوعًا، بِغَيْرِ عَمَدٍ يَدْعَمُهَا، وَلَا دِسَارٍ يَنْظِمُهَا.»

Roman Urdu talaffuz:

Fa-sawwaa minhu sab’a samaawaatin, ja’ala suflaahunna mawjam makfoofan, wa ulyaahunna saqfam mahfoozan wa samkan marfoo’an, bighayri amadin yad’amuhaa, wa laa disaarin yanzimuhaa.

Roman Urdu tarjuma:

Phir Allah ne un se saat aasman banaye. Un ke nichle hisse ko roke hue lehron ki tarah aur un ke oopri hisse ko mehfooz chhat aur buland imarat ki tarah banaya. Unhein aise sutoon ke baghair buland kiya jo unhein sahara dein, aur aise bandhanon ke baghair munazzam kiya jo unhein jor kar rakhein.

Tashreeh:

Is ibarat mein saat aasmanon ka zikr hai. Qur’an Majeed bhi saat aasmanon ka bayan karta hai:

Surah Al-Mulk 67:3:

«الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا»

Tarjuma: Wohi hai jis ne saat aasman tabaqa-ba-tabaqa paida kiye.

Imam Ali (a) ka maqsad Allah ki qudrat aur kainat ke azeem nizaam ki taraf tawajjuh dilana hai. Is bayan ki tafseeli kaifiyat ko apni taraf se kisi ek jadeed scientific model par fit karna zaroori nahin.

6. Sitare aur chand

Arabi matn:

«ثُمَّ زَيَّنَهَا بِزِينَةِ الْكَوَاكِبِ وَضِيَاءِ الثَّوَاقِبِ، وَأَجْرَى فِيهَا سِرَاجًا مُسْتَطِيرًا، وَقَمَرًا مُنِيرًا، فِي فَلَكٍ دَائِرٍ، وَسَقْفٍ سَائِرٍ، وَرَقِيمٍ مَائِرٍ.»

Roman Urdu talaffuz:

Thumma zayyanahaa bi-zeenatil-kawaakibi wa diya’ith-thawaaqibi, wa ajraa feehaa siraajam mustateeran, wa qamaram muneeran, fee falakin daa’irin, wa saqfin saa’irin, wa raqeemim maa’ir.

Roman Urdu tarjuma:

Phir Allah ne aasmanon ko sitaron ki zeenat aur chamakne wale ajraam ki roshni se aarasta kiya. Un mein ek phaila hua roshan chiragh aur ek chamakta hua chand jari kiya, jo gardish karne wale falak aur chalne wale nizaam mein hain.

Tashreeh:

Imam Ali (a) aasman ki zeenat, sitaron ki roshni, suraj aur chand ke nizaam ka zikr karte hain. Yeh cheezen sirf husn ka zariya nahin, balkeh waqt, din-raat aur insani zindagi ke nizaam se bhi talluq rakhti hain.

Qur’ani hawalay:

• Surah Yunus 10:5 — Suraj ko roshni aur chand ko noor banaya gaya.

• Surah Al-Anbiya 21:33 — Suraj aur chand, dono apne apne falak mein gardish karte hain.

• Surah Nuh 71:16 — Chand ko noor aur suraj ko chiragh qarar diya gaya.