دِل، عقل اور قُرآن

عقل، دل، اور حقیقت کی جستجو

انسان کی فطرت میں یہ بات شامل ہے کہ وہ اپنے جذبات، خیالات اور تصورات کو حقیقت کے آئینے میں دیکھنا چاہتا ہے۔ کچھ چیزیں ہمارے دل کو بھا جاتی ہیں اور کچھ کو ہم بغیر کسی تردد کے مسترد کر دیتے ہیں۔ یہی وہ لمحہ ہوتا ہے جب عقل اور دلائل کی ناگزیر اہمیت ہمارے سامنے آتی ہے۔

حقیقت تک پہنچنے کے لیے عقل اور استدلال بنیادی زینے ہیں۔ ان کا انکار جذباتیت کو جنم دیتا ہے، اور علمی دنیا میں محض جذباتی ردعمل کی کوئی حیثیت نہیں ہوتی۔ وہاں صرف وہی بات تسلیم کی جاتی ہے جو عقل اور دلیل کی کسوٹی پر پوری اترے۔

“بات وہی چلے گی جس میں دم ہوگا،

نہ خاک باقی رہتی ہے، نہ خاک اُڑانے والے”

جب ہم قرآن کا مطالعہ کرتے ہیں تو کئی مقامات ایسے آتے ہیں جہاں ہماری شخصی سوچ اور قرآن کی ہدایات میں بظاہر تضاد محسوس ہوتا ہے۔ مثلاً:

• مرد کو چار شادیوں کی اجازت کیوں ہے؟

• شوہر کو بعض حالات میں بیوی کی تادیب کی اجازت کیوں دی گئی ہے؟

• چوری کی سزا ہاتھ کاٹنا کیوں مقرر کی گئی؟

• مشرکین اور غیرمسلموں سے متعلق سخت احکامات کیوں دیے گئے؟

• حضرت ابراہیمؑ نے اپنے ہی قبیلے کے بت کیوں توڑے، جبکہ ان کے والد ایک معزز بت تراش تھے؟

• حضرت موسیٰؑ نے اپنی ہی قوم کے ہزاروں افراد کو کیوں قتل کروایا؟

یہ اور ایسے بے شمار سوالات ہمارے ذہن میں گردش کرتے ہیں اور بسا اوقات دل اور عقل کے درمیان ایک تضاد پیدا کر دیتے ہیں۔ نتیجتاً، انسان ایک فکری کشمکش میں مبتلا ہو جاتا ہے اور سوچتا ہے کہ اگر ہر طرف سزا اور سختی ہی ہے تو پھر زندگی کا مفہوم کیا ہے؟

“ترے آزاد بندوں کی نہ یہ دنیا، نہ وہ دنیا،

یہاں مرنے کی پابندی، وہاں جینے کی پابندی”

عقل اور دل کی ہم آہنگی کیسے ممکن ہو؟

سوال یہ پیدا ہوتا ہے کہ عقل اور دل میں ہم آہنگی کیسے پیدا کی جائے؟ حقیقت تک پہنچنے کے لیے کون سا راستہ اپنایا جائے؟ اگر میں ایک سائنسی اصول کی روشنی میں اس کیفیت کو دیکھوں تو یہ مساوات سامنے آتی ہے:

دل + عقل = حقیقت (اور دلائل اس میں ایک کَیٹالسٹ کا کام کرتی ہیں)

یعنی حقیقت تک پہنچنے کے لیے دلائل ایک محرک (catalyst) کا کردار ادا کرتے ہیں۔ جب تک دلائل کی روشنی میں چیزوں کو نہ سمجھا جائے، دل اور عقل ایک دوسرے کے مدمقابل رہیں گے۔ جہاں جذبات حاوی ہوں گے، وہاں عقل بے سمت ہو جائے گی، اور جہاں محض مادی استدلال ہوگا، وہاں دل بے قرار رہے گا۔

یہی وہ نکتہ ہے جسے علامہ اقبال نے ایک منفرد انداز میں بیان کیا تھا:

“ولی تاویل شان در حیرت انداخت،

خدا و جبرئیل و مصطفے را”

قرآن فہمی کا صحیح منہج

قرآن کو صحیح طور پر سمجھنے کے لیے سب سے ضروری بات اس کا زبان و بیان، سیاق و سباق اور اصل پس منظر کو سمجھنا ہے۔ قرآن خود اس حقیقت کی نشاندہی کرتا ہے کہ وہ “عربی مبین” میں نازل ہوا ہے۔ اس کا اصل مخاطب قریشِ مکہ کی قوم تھی، جو مخصوص تہذیبی اور تاریخی پس منظر رکھتی تھی۔

اسی لیے حضرت عمرؓ نے فرمایا تھا:

“تم اپنے دیوان (عربوں کے اشعار) کی حفاظت کرو، تم گمراہی سے بچے رہو گے۔”

یہی وجہ ہے کہ جب تک ہم عربی زبان کی باریکیوں، نزولِ وحی کے اسباب، اور اس دور کے عرب معاشرے کے مزاج سے آگاہ نہیں ہوں گے، ہم قرآن کے پیغام کو مکمل طور پر نہیں سمجھ سکتے۔

فکری جستجو کا سفر

ایک عام انسان، جو عربی زبان سے ناواقف ہے اور جاہلیت کے دور کے لسانی و سماجی پس منظر کو نہیں جانتا، وہ کہاں جائے؟ اسے وہیں جانا ہوگا جہاں قرآن خود اپنے الفاظ اور سیاق و سباق میں بات کرتا ہوا محسوس ہو۔ یہی فہم کا پہلا قدم ہوگا، لیکن آخری نہیں۔

“ہر اک مقام سے آگے مقام ہے تیرا،

حیات ذوقِ سفر کے سوا کچھ اور نہیں”

اور شاید یہی وہ دلیل ہے جو روزِ محشر میں ہم اپنے رب کے حضور پیش کر سکیں گے:

“فارغ تو نہ بیٹھے گا محشر میں جنوں میرا،

یا اپنا گریباں چاک، یا دامنِ یزداں چاک!”

اختتامیہ

عقل اور دل کے درمیان پُل وہی لوگ قائم کر سکتے ہیں جو دلیل اور جذبات، دونوں کو ایک توازن میں رکھنا جانتے ہیں۔ جذبات کا انکار، عقل کا جبر ہے، اور عقل کا انکار، جذبات کا اندھا تعصب۔ سچائی ان دونوں کے امتزاج میں ہے، اور یہی امتزاج ہمیں حقیقت تک لے جا سکتا ہے۔

عامر یزدانی

مارچ ۲۰۱۸

Nuclear Weapons (WMD) is a Crime Against Humanity! 17th July, 2017

Salam, Dear Alburr,

May Allah bless you always!

Your energy, ambition, and the spirit with which you embrace life remind me of Allama Iqbal’s ideal young Muslim—one who does not simply inherit his mornings but negotiates them with courage and vision. It excites me to see this spark in you!

I would urge you to immerse yourself in Iqbal’s poetry—his words are not just verses; they are keys to awakening. English translations are now widely available, and, of course, your mother is a master of his work. You have a great guide right at home!

May Allah keep you and your dear spouse blessed always. Ameen.

My Thoughts on Nuclear Weapons & WMDs

Wars have shaped history, but they must always be weighed against the highest moral and divine standards. Here’s my reflection on Weapons of Mass Destruction (WMDs) in light of Islamic ethics:

1. War is not an individual’s decision—it can only be fought at the behest of a legitimate government.

2. It is only justifiable against oppression and persecution, and even then, only after all diplomatic efforts have failed.

3. A minimum ratio of 1:2 (enemy) should exist before engaging in war. Otherwise, restraint is the Qur’anic principle—unless war is forced upon you. (This ratio is directly mentioned in the Qur’an, as Allah makes it clear that taking life—and losing life—are both grave matters.)

4. Non-combatants must never be harmed, under any circumstances. This includes:

   • Women, children, and the elderly (essentially, all non-combatants)

   • Trees, crops, buildings, and animals—because war should never become a war against creation itself

5. Only those who take up arms against you are legitimate combatants. No one else should suffer in battle.

6. Weapons of Mass Destruction (WMDs) violate these divine principles because they inevitably kill non-combatants as collateral damage—this is categorically impermissible in God’s eyes.

7. Even using WMDs as a deterrent is against divine ethics. If a weapon is haram to use, it is also haram to possess as a threat.

8. The atomic bombings of Hiroshima and Nagasaki stand as one of history’s greatest atrocities. The indiscriminate destruction of innocent civilians, women, children, animals, trees, crops, and entire cities—all in an instant—can never be justified in the sight of God.

We must always remember: strength is not in destruction, but in restraint. The true warrior is one who knows when not to raise his sword.

With prayers and warm regards,
Aamir Yazdani

Facebook letter to Salman on losing his Father at a very young age 2nd July, 2017:

Salaam

The origin of most complexities of philosophy is the notion that they regard this world to be "complete," whereas its Creator had made it incomplete. Quran (51:49): "And We have made everything in pairs that you may take heed". 

Based on the above Quran verse (51:49) I've written on Facebook to a young boy who lost his father at a very young age. He has two younger brothers. 

Sharing with you:

Salman, you were around 10 years old, and Zeeshan was around 5 when your father passed away. Your youngest sibling, Ahmed, was born after your father's passing away. 

Do you think you shall ever reunite with your dear father? 

Your mother became a widow at a young age of perhaps 30 years. Is she destined to remain a widow and perish? Does she think of ever reuniting with her beloved husband?

I was 49 when my father passed away. My mother was 74 when she became a widow. I've had a most fulfilling life with my father. My mother has had a most fulfilling life with her husband. 

What about your family? Were you destined to lose your father at a very early age and your mother become a widow at a very young age, without ever having to be compensated? 

If such is the case, wouldn't this be the grossest of injustice in this world and the most unfair bargain here? How do you feel about it, Salman, and your brothers and mother? Let me know your feelings and thoughts. 

But if this world is coupled with the world of the Hereafter, and all the affairs and matters of this world are paired with the compensations in the Hereafter, these fit in snugly like pieces of a jigsaw puzzle. 

Salman, let me know your feelings about ever being reunited with your father. And Zeeshan's feelings, who was 5, losing his father, and dear Ahmed, who was born after his father passed away. Let me know, Salman. Is this the world we live in, and perish, or does your heart pound and yearn to reunite with your father after death?

Regards, 

Aamir Yazdani

The World is Not Enough! (A Reflective Reply to the Remark: "You Seem Obsessed with Death") 1st July, 2017

Dear Khawar Bhai,

It’s not fear of death, nor an obsession with God, that compels me — but rather a conscious preparation for what lies beyond. Death is not the end; it’s merely a doorway to a life far more real, far more enduring than this fleeting existence. And the signs of that eternal life surround us — in creation, in conscience, and in revelation.

To live without preparing for that reality would be, to me, a deeper form of negligence than fearing death itself. I don’t wish to stand before God armed only with wishful thinking or imaginative comforts. I want to arrive with some inner certainty that I took this life — and the next — seriously, not sentimentally.

The book I gave you reflects this struggle and hope. It attempts, however imperfectly, to wrestle with these eternal questions — not with fear, but with resolve.

So no, I’m neither obsessed with death nor with God — just deeply aware of a truth we all must face. And I want to face it with peace, not surprise.

Warm regards,
Aamir Yazdani

On the Advent of Eid ul-Fitr—The Muslim Festival After the Month of Fasting (27th June, 2017)

On the Advent of Eid After the Month of Fasting

"There is no power and no strength except with God." This sacred phrase, often whispered in moments of trial and triumph, finds its most profound resonance at the close of Ramadan. The believer emerges from a month of fasting not with pride but with a profound awareness: it was never their own strength that carried them through hunger, thirst, and fatigue—it was only God’s infinite mercy.

For a full month, through rain and heat, through biting cold and suffocating humidity, the faithful relinquish their worldly comforts, submitting to the will of the Divine. And what does God, in His boundless grace, say in return?

"Fasting is for Me alone, and it is unto Me alone to reward it."

An immeasurable reward, one beyond human comprehension.

Fasting is not a novel practice, nor one exclusive to Islam. It is a thread woven through the fabric of divine history, stretching back to ages unknown. The Quran reminds us (2:183):

"O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous."

The People of the Book, too, have kept this sacred tradition. The solemn fast of Yom Kippur in Judaism, the 40 days of Lent in Christianity—each stands as a testament to humanity’s enduring longing for spiritual purification, a yearning that transcends time and creed. It was Jesus himself who reminded his followers of a greater sustenance, one beyond mere physical nourishment:

"Man shall not live by bread alone, but by every word that proceeds from the mouth of God." (Matthew 4:4)

Yet, the world dazzles with its own allure. Wealth, possessions, titles—these are the measures of success in a fleeting existence. But are they truly tangible? Or is there something even more substantial than gold, silver, or towering estates?

The Quran (3:14) speaks of this illusion:

"Beautified for mankind is the love of the joys (that come) from women and offspring; and stored-up heaps of gold and silver, and horses branded (with their mark), and cattle and land. That is the comfort of the life of the world. Allah! With Him is a more excellent abode."

True tangibility lies elsewhere—in faith, in the certainty of one Creator and Sustainer, in the promise of an eternal life that reflects our deeds in this transient world. Every act, no matter how small, is accounted for:

"So whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it." (Quran 99:7-8)

Ramadan, then, is not a test of endurance, but a spiritual elevation. It is not merely abstaining from food and drink; it is an exercise in self-restraint, an act of devotion that connects believers to a lineage of worshippers stretching back to Prophet Abraham—and even before him.

And so, as the crescent moon heralds the arrival of Eid, those who fasted in distant lands, in scorching heat and relentless humidity, will stand in prayer, their hearts full and their souls light. For they have endured—not by their own might, but by the strength of the One who bestows strength.

"There is no power and no strength except with God."

Eid Mubarak!

Aamir Yazdani

My 82 Year Old Mother's News Analysis

My dear Ammi asked me today,"Who is Kulbhushan (Jadhav)"?

I replied,"An Indian spy (caught in Pakistan)". 

She replied,"Just like the Mukti Bahini's"!!!!!

She has again summed up the whole scenario in a nutshell. 

For the readers benefit Mukti Bahini were the Bangladesh freedom fighters during the 1971 Indo-Pak war. But in effect they were trained by the Indians and physically involved the Indians in our soil. 

Aamir Yazdani

Divine Affinity for the Intellect

Faith and the Faculty of Reason

Religion, in its purest form, is not a refuge for the unthinking. It is not a doctrine of submission to inherited beliefs, nor a veil to cover the eyes of inquiry. True faith demands the engagement of the intellect—it calls for contemplation, reflection, and the fearless pursuit of truth. God, as revealed in the Quran, does not call us to blind allegiance; He calls us to understand.

The Divine Speech itself bears testimony to this demand for reason. The Quran does not merely appeal to the heart—it appeals to the mind:

“And it is not for a soul to believe except by permission of Allah, and He places defilement upon those who do not use reason.” (Qur’an 10:100)
“Indeed, the worst of living creatures in the sight of Allah are the deaf and dumb who do not use reason.” (Qur’an 8:22)

These are not just moral pronouncements—they are ontological statements about the nature of belief and the conditions for human flourishing. To refuse the use of reason is to strip oneself of the very quality that makes faith meaningful. Belief without understanding is not belief at all; it is mimicry, a shadow of conviction.

The Quran is acutely aware of the dangers of surface-level engagement. It calls its readers to go beyond recitation, beyond ritual, and into reflection:

“[This is] a blessed Book We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded.” (Qur’an 38:29)

“Do they not then reflect upon the Qur’an, or are there locks upon [their] hearts?” (Qur’an 47:24)

These verses do not ask for passive reverence—they demand active interpretation. The Quran is a text that opens itself only to those who approach it with intellectual humility and earnest seeking. To read it without reflection is to silence its voice. But to engage it with thought is to enter a divine dialogue.

In every age, blind following has threatened the spirit of religion. It reduces the sacred to superstition and makes dogma of what was meant to be discovery. But God—al-Ḥaqq, the Truth—does not sanction unthinking obedience. The Quran is not a closed system of rules but an open invitation to explore the cosmos of meaning behind the words.

Is there, then, a soul who will pick up the Quran—not merely to recite it, but to wrestle with it, to question it, to let it question them? For the one who thinks, the Quran is not a cage—it is a cosmos. It reveals itself not to the passive, but to the intellectually alive. And in that unfolding, one does not find mere information, but transformation.

To reason is not to stray from God—it is to walk toward Him.

Aamir Yazdani

Donald Trump and the KKK 16 October , 2018

Well, Donald Trump has finally shown the world how a person who wants himself (or herself) known only as a white-skinned American would behave. Such a person personifies the image of the most racist people ever - the KKK. These racist people were responsible for fast fast-tracked lynching of black people many moons ago. 

The black people, many moons ago now manifested the all-coloured people in the present-day world who have actually made America great. Not the racist and fascist groups like the KKK. Trump actually personifies group affiliations like the KKK and other white-skinned racist people. 

America will lose its lustre and greatness under this arrogant, white-skinned, prejudiced bloke. 

I remember Reagan and Clinton taking pride in their Irish lineage. Obama takes pride in his African roots. But Trump takes pride in his sub-human lineage with the likes of the KKK. 

Tsk tsk!

Aamir Yazdani

The Voice of God Across the Divine Scriptures: A Reflection on the Beatitudes (The Gospel)

The Voice of God Across the Divine Scriptures: A Reflection on the Beatitudes

For a Muslim, faith is not fragmented. It does not stop at the Qur’an, nor does it begin there. It is a golden thread that stretches across time—from the first breath of Adam to the final revelation received by Muhammad (peace be upon them all). It is woven through the lives and teachings of all God’s prophets and His revealed scriptures: the Torah, the Psalms of David, the Gospel, and the Qur’an.

To believe is to believe wholly—not selectively. It is mandatory in Islam to honor every prophet, from Adam to Jesus (peace be upon them), without drawing lines of distinction or hierarchy. They were all torchbearers of Divine light. And among the treasures they left us is a moment of sublime beauty, preserved in the pages of the Gospel—known to the world as The Sermon on the Mount.

The scene is quiet, sacred. Jesus—known to Muslims as Prophet Eesa, peace be upon him—ascends a mountainside. He sits, and his disciples gather near. He begins to speak, not with thunder or spectacle, but with the gentleness of truth. And through him, one can almost feel the very breath of God reaching out to the hearts of those who listen.

"Now when Jesus saw the crowds, he went up on a mountainside and sat down. His disciples came to him, and he began to teach them..."

Then came the Beatitudes—blessings uttered with a divine simplicity, yet containing oceans of meaning. Each line is a window into the Divine heart. Each word seems to echo not just through time, but into the soul itself.

“Blessed are the poor in spirit, for theirs is the kingdom of heaven.”
“Blessed are those who mourn, for they will be comforted.”
“Blessed are the meek, for they will inherit the earth.”
“Blessed are those who hunger and thirst for righteousness, for they will be filled.”
“Blessed are the merciful, for they will be shown mercy.”
“Blessed are the pure in heart, for they will see God.”
“Blessed are the peacemakers, for they will be called children of God.”
“Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven.”
“Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me...”

What is this, if not Divine compassion translated into human language? What is this, if not the echo of God’s mercy and justice resounding in the voice of one of His beloved prophets?

The Beatitudes are not just poetic sayings. They are a call to a higher being—a blueprint for spiritual nobility. In them, we find that God does not look to power, wealth, or pride. He looks to the meek, the pure-hearted, the righteous, and the merciful. The kingdom of heaven is won by the quiet strength of the spirit.

For Muslims, recognizing the wisdom in these words is not an act of tolerance—it is an act of faith. It is to acknowledge that God has always spoken, and continues to speak, through His chosen ones. It is to stand in reverence before the beauty of Divine revelation, wherever it appears.

Let us, then, listen with open hearts. Let us reflect with awakened minds. For in the words of Jesus, in the rhythm of the Qur’an, and in the silence between verses, there is the voice of One God—calling His servants back to Him.

— Aamir Yazdani