Tafseer Surah al-Baqarah Part 8

Tafseer Surah al-Baqarah Part 8


Aoozu Billahi as-Samee al-Aleemi minash Shaitanir Rajeem

Bismillah,…, Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiyya ba’adah

Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli

As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu

Pichle Dars me humne, Surah al-Baqarah ki chohti ayat ki tafseer suni, jiss me – humne muttaqiyon ki chhetti sifat ke baare me jana, aaj hum 5wi aur 6ti ayaat ki tafseer sunenge,

Tarjuma wa Tafseer

To Muttaqiyon ki sifaat ko ginaya, jis ko humne tafseel se samjha, wo qualities kya thay;

  • yani ghaib per iman laane walay,
  • namaz ka nizam qayam karne walay,
  • ghareebon per kharch karne walay,
  • quran aur uss sey pehle nazil honay wali kitabon per iman rakhney walay,
  • aur aakhirat per yaqeen rakhney walay,
  • to aise logon ko khush khabri dee jaa rahi hai,
  • Kya Khush khabri di ja rahi hai?

Vs. No. 5

اُولٰٓٮِٕكَ عَلٰى هُدًى مِّنۡ رَّبِّهِمۡ وَاُولٰٓٮِٕكَ هُمُ الۡمُفۡلِحُوۡنَ‏

Yehi log, (ye 6 qualities waalay muttaqi log), apne paalne waale malik ki taraf se hidayat par hain, aur yehi najat pane wale, yehi falah paane wale hain, yehi kamiyaab hain.

Iss ayat me samajhne wala ek hi lafz hai, wo hai Muflihoon

AL MUFLIHOON (The Successful) اَلْمُفْلِحُوْنَ 2:5

Lafz-e-muflihoon ka root ya maddah (ف ل ح) hai, jis ka matlab jo kamiyaab hain. To kamiyab kaun hain?

  • Jo momin hain,[1]
  • Jo khud ko paak kar liye,[2]
  • Jo muttaqi hain, jo Allah se darte hain, aur uss ka qurb hasil karne ke zariye talash karte hain aur uss ki raah me jihad karte hain,…, jihad karte hain matlab sakht khoshish karte hain,[3]
  • Shaitan ke amal se bachne wale,[4]
  • Jab bhi ye jung me dushman se muqabla karte hain to sabit khadam rehte hain aur Allah (سُبْحَانَهُ وَتَعَالَى) ka zikr kasrat se karte hain,[5]
  • Jo ruku karte hain, sajda karte hain, aur apne Rabb ki, apne paalne waale malik ki ibadat karte hain, aur nek amal karte hain,[6]
  • Wo mard aur aurat jo apni nazrein neeche rakhte hain, aur apni sharm-gaahon ki hifazat karte hain, aur wo auratein jo apni khoobsoorati, apni beauty, apni zeenat ka izhaar nahi karti hain, yani parda karne wali auratein, aur tauba karne wale,[7]
  • Jo Allah (سُبْحَانَهُ وَتَعَالَى) ka fazal talash karte hain aur jo Allah ka zikr kasrat se karte hain, matlab jo Allah ko bohot bohot yaad karte hain,[8]
  • Wo log jo, doosron ko neki ki taraf bulaye aur achche kaam karne ka hukum de aur burai se rokay ya buray kaamo se mana kare,[9]
  • Aur Qiyamat ke din, jin logon ke amaal ka wazan bhaari hoga, wo kamiyab ho jayenge,[10]
  • Jo Muhammadur Rasoolullah (صلى الله عليه وسلم) par iman laate hain, unn ki pairwi karte hain, unn ki himayat karte hain, unn ki madad karte hain, aur Quran ki pairwi karte hain, Quran ko follow karte hain,[11]
  • Jo rishte-daron ko, mohtaajon ko aur musafiron ko unn ka haq dete hain aur Allah ki khushnoodi, Allah ki raza chahte hain, Allah (سُبْحَانَهُ وَتَعَالَى) ka attention hasil karna chate hain,[12]
  • Jo log Allah (سُبْحَانَهُ وَتَعَالَى) aur Rasoolullah (صلى الله عليه وسلم) ki mukhalifat karne walon se muhabbat nahi karte, chahe wo apne khooni rishtedaar hi kyun na ho,[13]
  • Wo log jo Allah se darr kar gunahon se bachte hain,[14]
  • Wo log jinhe bacha liya jaye apne nafs ki hiris se, ya apne dil ki lalach se, to ye log kamiyab hain.[15]

Aur iss ke bar-aks, wo log hain jo kamiyab nahi hain, wo kaun hain?

  • Wo log jo Allah (سُبْحَانَهُ وَتَعَالَى) par jhoot baandhte hain, uss ki ayaat ko jhutlaate hain aur zulm karte hain,[16]
  • Jo gunahgaar ho,[17]
  • Jo jaadugar hai, wo kamiyab nahi hai,[18]
  • Mushrikeen, jo shirk karte hain aur jo Kafir hain,[19]
  • Ye sab log kamiyab nahi hain.

Kamiyabi ka opposite Nakaami, khasara hai, failure hai.[20]

Ahadith me lafz-e-falah jahan aya hai,

  • Din me bees waqt (20 times) muazzin, pukaarta hai, hayya ala al-Falah, har azan me do waqt pukaarta hai to dus waqt ho gaya, aur aqaamat me baaz log ek baar / aur baaz log do baar pukartay hai,[21] matlab Aao Kamiyabi ki taraf aao,[22] Bees bees baar dawat di ja rahi hai ke kamiyabi ki taraf aao.
    • Hamare paas to waqt hi nahi hai, iss pukaar ka jawab dene ke liye,
    • Azan shuru huwi to, baaz logon ko, main musalmaano ki baat kar raha hoon, pareshani hoti hai, kehte hain ke – itni zor se azan dete ye log ke disturb hota.
    • Aray wo muazzin, kamiyabi ki taraf dawat de raha hai, namaz ki taraf aao, kamiyabi ki taraf bula raha hai.
  • Abdullah bin Umm Maktum (رَضِيَ ٱللَّٰهُ عَنْه) ek na-bina sahabi the, unhone Rasoolullah (صلى الله عليه وسلم) se kaha ke, Madina me bohot se zehreele janwar aur wahshi darinday hain aur main andha hoon, to kya aap (صلى الله عليه وسلم) mujhe koi ijazat ya koi dheel de sakte hain (ke main Farz namaz ghar me parrh loon), To Rasoolullah (صلى الله عليه وسلم) ne unn se poochha, kya tumhe Hayya ala al-Salah aur Hayya ala al-Falah sunai deta hai? To Ibn Umm Maktum ne jawab diya ke – haan, sunai deta hai, to aap (صلى الله عليه وسلم) ne Farmaya ke, tumhe Farz namaz ke liye masjid ana hi padega aur unhe na-anay ki ijazat nahi di.[23]
  • Ek aur hadith me farmaya ke, Hayya ala al-Salah aur Hayya ala al-Falah sunai deta hai, to phir jaldi karo uss ka jawab dene me, ya namaz ki tayyari karne me jaldi karo.[24]
  • Surah al-Hashr ki 9wi ayat ke shaane nuzool me farmaya ke, Rasoolullah (صلى الله عليه وسلم) ke paas ek mehmaan aye, to unhone apne ghar me check kiya aur jab kaga gaya ke, mehmaan ke liye to kya ghar me khane ko kuch nahi, to aap (صلى الله عليه وسلم) ne poochha ke kaun hai, jo iss mehman ki khidmat karega, ek sahabi razi hote hain lekin jab wo apne ghar pahunche to, unhe pata chalta hai ke, bachon ke khane ke alawa koi aur khana ghar me maujood nahi. To wo apne bachchon ko sula dete hain aur miya biwi chiragh bhuja kar mehmaan ko khana khilate hain aur khud bhooke so jaate hain, jis par Surah al-Hashr ki 9wi ayat nazil hoti hai, “…aur wo to khud par tarjeeh dete hain doosron ko chahe unn ke apne ooper tangi ho, aur jo koi bhi bacha liya gaya apne dil ke lalach se, to wohi log hain falah paanay walay, wohi log kamiyaab hain”.[25]
  • Phir ek hadith me Sehri ko, Suhoor ko, jo rozay se pehle khana khaate hain, uss ko al-Falah kaha gaya,[26]

To Quran shuru hote hi, Surah al-Fatiha me, Allah (سُبْحَانَهُ وَتَعَالَى) ne hume dua kaise maangna hai sikhaya, jis me humne hidayat ki dua ki, jannat ko jo seedha raasta jata hai, uss par chalanay ki dua maangi:

  • To iss dua ki qubuliyat me, Surah al-Baqarah shuru hote hi, ye kaha gaya ke iss kitab me koi shak aur shubha nahi,
  • Aur yehi ho kitab hai, Quran, jis me hidayat hai muttaqiyon ke liye,
  • Mutaqiyon ke definition me, bataya gaya ke,
    • Momin kaun hai, ya iman kya hai,
    • Phir kaha gaya ke, jo iss duniya ki, iss kayenaat ki, jo asal haqeeqat hai, wo to ghaib me chhupi huwi hain, to ghaib par iman lao, maan lo ke,
      • Allah hai,
      • Farishte hain,
      • Allah ne Rasoolon ko bheja,
      • Allah ne iss Quran ko aur deegar kitabon ko nazil kiya,
      • Qiyamat ka din aanay wala hai,
      • Taqdeer hai, chahe achhi ho ya buri, ye Allah ne iss kayenaat ka program likh diya hai.
      • Inn sab cheezon par iman lana hai, aur ye sab ghaib me hai.
    • Aur Salat ka nizam khayem karo aur Allah ki raah me kharch karo, Zakat do, sadaqaat do, to Musalamano ko ek socio-economic system me baandh diya,
    • Phir kaha ke, ye jo nubuwwat ka jo poora process hai, uss par iman lao, pehle nabi aur rasool se le kar, aakhri nabi aur rasool tak tamam par iman lana hoga, aur ye maan lo ke nubuwwat khatam ho chuki hai, aur iss kaam ko, aye musalmano tum ko aagay badhana hai,
    • Aur aakhirat par yaqeen rakho, kyun?
      • Kyun ke, iss duniya ka jo qanoon hai, wo poori taur par insaaf kar hi nahi sakta,
      • Asal insaaf to Allah ke paas hoga, Qiyamat ke din,
      • Issi liye, Surah Kahf me farmaya, Zul Qarnain se, jab wo ek qaum ke paas pahuncha, to usay ye ikhtiyar diya ke, iss qaum ko ya to takleef me mubtala karo ya unn ke saath bhalai karo,
      • To Zul Qarnain ka jawab, ghaur karne wala hai, ek aisa badesha jo adal pasand hai, uss ki hukumat justice par mabni hai, uss ne kya kaha?

قَالَ اَمَّا مَنۡ ظَلَمَ فَسَوۡفَ نُعَذِّبُهٗ ثُمَّ يُرَدُّ اِلٰى رَبِّهٖ فَيُعَذِّبُهٗ عَذَابًا نُّكۡرًا‏

  • Surah al-Kahf ki, 87wi ayat hai ke, Zul Qarnain ne kaha ke, jo zulm karta hai, kufr karta hai, usay hum saza denge, phir wo apne Rabb ki taraf paltaya jayega, ya lautaya jayega, yani wo marr kar jab Allah ke paas jayega, to wo bhi usay sakht azab dega,[27]
  • Jo level ki saza milni chahiye, uss ka accurate hisaab Allah (سُبْحَانَهُ وَتَعَالَى) ke paas hai, wo utni saza denge, jitni saza ka wo mujrim haqdaar hai, na kum – na zyada.

وَاَمَّا مَنۡ اٰمَنَ وَعَمِلَ صَالِحًـا فَلَهٗ جَزَآءَ  ۨ الۡحُسۡنٰى ۚ وَسَنَقُوۡلُ لَهٗ مِنۡ اَمۡرِنَا يُسۡرًا ؕ‏

  • Aur agay, 88wi ayat me farmaya ke, aur jo iman layega aur nek amal karega, uss ke liye bohot acha badla hai, aur hum uss se apne mamele me, narmi se baat karenge,[28]
  • Yahan bhi, jo ajar Allah (سُبْحَانَهُ وَتَعَالَى) de sakte hain, yahan ki adalatein, ya hukumatein, wo level ka ajar nahi de sakti.
  • To pata chala ke, kitna bhi aadil badesha, kitna bhi just ruler kyun na ho, uss ki capacity nahi ke wo kisi ko poori taur par jaza aur saza de sakay, Asal jaza aur saza to Qiyamat wale din milegi, issi liye uss din par yaqeen hona zaroori hai.
  • Ye tamam sifaat rakhne wale hi kamiyab honge, iss duniya ke test me.
  • Aur yehi log hain, jin par Allah ka inaam huwa hai, Surah al-Fatiha me yeh bhi maange the ke, unn logon ka raasta jin par tera inaam huwa hai, to yeh wohi raasta hai.

Ab yahan se doosre category ke logon ka zikr aa raha hai,

Vs. No. 6

اِنَّ الَّذِيۡنَ كَفَرُوۡا سَوَآءٌ عَلَيۡهِمۡ ءَاَنۡذَرۡتَهُمۡ اَمۡ لَمۡ تُنۡذِرۡهُمۡ لَا يُؤۡمِنُوۡنَ‏

Yaqeenan, jo log kafir hain, unhe (Aye Muhammad (صلى الله عليه وسلم)) aap naseehat ki jiye ya naseehat na ki jiye, unn ke liye barabar hai, wo iman nahi layenge.

Ayat ke iss hisse me, jo alfaaz samajhne ke hain, wo hain, Kafaroo, Sawaa’un aur Anzartahum.

Pehla lafz Kafaroo hai, hum Surah al-Kafiroon ki tafseer me sunn chuke hain, kyun ke, ye sunay bohot din ho gaye, to iss ko dohra lenge,

KAFAROO (They Reject) كَفَرُوۡا 2:6

Lafz-e-Kafaroo, jis ka root ya maddah (ك ف ر) hai, issi root se

  • Kufr hai, jiss ka matlab inkar karna, na-Qadri karna hai,[29]
  • Kaafir hai, jo
    • ya to be-iman hai,
    • ya wo ye kahe ke Allah hai hi nahi aur ye kayenaat khud se wajood me aayee aur khud se chal rahi hai,
    • ya Allah ko chhorrh kar kisi aur ki ibadat kare,[30]
    • jo Allah par iman nahi laate aur na kabhi layenge,[31]
  • Kaafir, Momin ka opposite hai, to wo inn tamam cheezon ka inkaar karta hai;
    • Allah (سُبْحَانَهُ وَتَعَالَى) ka,
    • Uss ke farishton ka,
    • Uss ki Kitabon ka,
    • Uss ke Rasoolon ka,
    • Aakhirat ka, yani marne ke baad jee utthne ka inkaar karta hai, jahan nek kamo ki jaza milegi aur buray kamo ki saza,[32]
  • Iblis – Shaitan ek kaafir hai.[33]

Allah (سُبْحَانَهُ وَتَعَالَىٰ) Kaafiron ko momino par ghalba nahi dega,[34] Kyun ke;

  • Wo, yani Allah (سُبْحَانَهُ وَتَعَالَىٰ) kaafiron ka dushman hai,[35] aur
  • Wo unn se yani kaafiron se muhabbat nahi karta,[36] aur
  • Uss ne unn ke dilon par mohar laga di hai,[37] takay
  • Wo uss ke raaste se bhatke huwe rahein,[38] aur
  • Unn ko bohot sakht azab hoga.[39]

Ahle kitab bhi kufr ka izhaar karte hain,[40] ek to inkaar karke aur doosre iman ko apne dil me chhupa kar. Kuffaar ke yani jo Allah ka inkaar karne wale hain unn ke dost aur wali jhoote devta aur butth hain.[41] Jo kaafir hain;

  • wo logon ko Allah ke raaste se rokte hain,[42] aur iss koshish me wo apna maal kharch karte hain.[43]
  • Aur wo Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke saath doosron ko shareek karte hain,[44] doosre khudaon ko Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke barabar samajhte hain, aur
  • Wo Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki bad-tareen makhlooq hain,[45] aur
  • Wo nabiyon ka aur jo ahle-haq hain unn ka qatl karte hain,[46] aur
  • Wo Allah aur uss ke Rasoolon me Farq karte hain,[47] aur
  • Wo apne faisle Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki bheji huwi kitabon ke mutabiq nahi karte,[48] yahan hamare liye sabaq hai ke, apne baare me sonchayn, ke kya hum hamari zindagi ke faisle Quran ke mutabiq kar rahe hain ya nahi,
  • Mushrikeen bhi kaafir hain.[49]

Musalmano ko hukum hai ke wo aise kaafiro se dosti na kare jo Islam ka mazakh udaate hain,[50] agar halaat aise hain ke, kuffar se dosti rakhna zaroori hai to hume unn se chaukanna rehna hai.[51] Iss ke saath-saath, humein unn kafiron ke sath acha salook karne se mana nahi kiya gaya hai, jinn logon ne hamare mazhab ki wajah se hum se jung nahi ladi aur na hi hume hamare gharon se nikala hai.[52] Hum Musalmano ko kafiron ki itteba nahi karna hai, balke unn ke khilaf jadd-o-jahd karna hai.[53]

Farishte Kafiron ki maut ke waqt unn ke chehron par aur unn ki peeton par marenge, ye kehte huwe ke, “Aag me jalne ka maza chakkho”.[54] Jiss kisi ne Iman ke badle Kufr ikhtiyar kar liya, wo seedhe raaste se gumrah ho gaya.[55] Kufr kin cheezon se associated hai, ya kin cheezon se wabasta hai;

  • Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki ayaat ka inkaar karne se,[56]
  • Shirk se,[57]
  • Munafiqat se,[58]
  • Duniya ki khoobsoorti aur chamak-dhamak se,[59]
  • Zulm se,[60]
  • Jhoot se,[61]
  • hadd se bahar nikalne se,[62]
  • Shaitan se,[63]
  • baghawat se,[64]
  • dhoke se,[65]
  • dil ki bimariyon se,[66]
  • khud ko bada samjhne se,[67]
  • dhagha-baazi se,[68]
  • gunah se.[69]
  • Waghairah

Kufr ka opposite hai, Iman[70] aur Shukr.[71] Ka-fa-ra ke madde ke doosre maane hai;

  • na-Shukri,[72]
  • doosron ki zimadariyon ko tasleem na karna,
  • Kuffaar – Arabi me Farmer ko, kisan ko kehte hain, kyun ke wo beenj ko zameen me chhupa deta hai, aur mitti se dhamp deta hai,[73]
  • Kaffara – ka matlab, gunahon ke bure asraat ko hattana ya door karna ya qasme todhne ka kaffara ada karna,[74] ya koi muawaza dena – ghalatiyon ko chhupane ke liye,[75]
  • Ek hadith me aap (صلى الله عليه وسلم) ne farmaya ke, har bacha jo paida hota hai, wo deen-e-fitrat par paida hota hai, aur uss ka rujhaan islam ki taraf hota hai, uss ke maa-baap uss ko yahoodi, ya isaayi ya kuch aur banate hain… Aur phir Surah Al Aaraf me, Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke, Adam (عَلَيْهِ ٱلسَّلَامُ) ki peet se unn ki aulad ko nikala gaya aur unn se ye gawahi li gayi, ke batao ke tumhara Rabb, tumhara paalne wala malik kaun hai, to Hum sab ne, har insan ne apne paalne wale malik ko gawahi de chuke hain ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) hi hamare Rabb hai.[76]
  • To issi liye, Lafz-e-Kufr – me Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke inkaar karne me, uss iman ko chhupane ki ghalati hai, jiss ki hum gawahi de chuke hain.[77]

Ahadith me aap (صلى الله عليه وسلم) ne lafz-e-Kufr ko kuch iss tarah istemaal kiya aur samjhaya;

  • Sahih Muslim ki ek hadith hai, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, ye duniya momin ke liye jail hai aur kaafir ke liye jannat hai.[78]
  • Rasoolullah (صلى الله عليه وسلم) ne Hudaibiya me fajr ki namaz parrhai raat ko barish hone ke baad, aur namaz ke baad aap (صلى الله عليه وسلم) ne Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) se sawal kiya ke, batao tumhare Rabb ne kya kaha? To unhon ne kaha ke, “Allah aur uss ka Rasool behtar jaante hain”. Aap (صلى الله عليه وسلم) ne farmaya ke, Allah SWT ne farmaya ke, “Mere kuch bande subah me dakhil huwe momin bar kar aur kuch bande kafir ban kar, Jis kisi ne kaha ke kal raat barish Allah ke fazal aur rahmat ki wajah se huwi unn ka iman Allah par hai aur Sitaron par nahi, aur jis kisi ne kaha ke kal raat barish kisi sitaare ki wajah se huwi hai to uss ne Mujh se Kufr kiya aur uss sitare par iman laya.”[79]
  • Muwatta Imam Malik ki ye hadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, agar kisi musalman ne apne bhai se kaha “Aye Kaafir”, to ye dono me se kisi ek ke liye sach hoga.[80]
  • Issi silsile me (ek doosre ko jo hum kufr ke fatwe dete hain) Bukhari aur Muslim ki ek aur hadith me, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, agar kisi Musalman ne apne Musalman Bhai ko kaafir kaha, to ye laqab ka mustahaq dono me se ek hai, agar jiss ko kaafir bulaya gaya hai – uss ka kufr sabit ho jayega ya ye laqab, ye kalima kaafir bulane wale ko wapas ho jayega, yani bulane wala kaafir hoga.[81]
  • Muslim ki iss hadith me, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, agar ek kaafir neki karta hai to uss ka ajar Allah (سُبْحَانَهُ وَتَعَالَىٰ) uss ko iss duniya me hi de dete hain, aur agar ek Musalman neki karta hai to uss ko ajar aakhirat me milega aur iss duniya me bhi rizq ata karta hai, uss ki ita’at ki wajah se.[82]
  • Muwatta Imam Malik ki ye hadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, ek Musalman ek aant me khana khaata hai aur ek kaafir saat aanton me khata hai.[83]
  • Bukhari aur Muslim ki ek hadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, ek musalman ek kaafir ka waris nahi, aur kaafir musalman ka waris nahi ho sakta.[84]
  • Muslim ki ek aur hadith jis me, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, agar ek momin ko poora ilm ho jaye ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke azab ke baare me, to kisi ko bhi jannat ki lalach nahi hogi, aur agar ek Kafir ko pata ho jaye, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki rahmat ke baare me, to koi bhi Jannat se mayoos nahi hoga.[85]
  • Ek kaafir aur jiss ne usse jung me qatl kiya ek saath dozaq me jama nahi ho sakte, wo iss liye ke, jung me jo musalman ke haathon mara gaya, to uss musalman ke gunah maaf ho jayenge aur wo uss kafir ke sath jama nahi hoga dozaq me.[86]

Doosra lafz iss ayat ka Sawaaun hai,

SAWAAUN (Equal) سَوَآءٌ 2:6

Lafz-e-Sawaaun ka root ya maddah (س و ى) hai, jis ka matlab equal, barabar, balanced, ek-samaan. Quran ki ayaat jahan ye lafz aya hai, unn par ghaur karne se iss lafz ke manay kuch iss tarah samajh me aatay hain;

  • Surah an-Nahl me farmaya ke, “Aur Allah (سُبْحَانَهُ وَتَعَالَى) ne rizq-o-daulat me, baaz ko baaz par fazeelat di hai, to jin logon ko fazeelat di gayee, wo apna rizq apne ghulamon ko to dene wale nahi ke, sab iss me barabar ho jayen…”[87] yahan Lafz-e-Sawaaun aya hai, financially same position par honay ke maanay aye hain.
  • Phir Surah ar-Raad me farmaya ke, “Aye Nabi (صلى الله عليه وسلم)…, inn se poochiye ke kya ek andha aur aankhon wala barabar hai?…”[88] yahan Lafz-e-yastawi aya hai, andhay aur aankhon walay ko compare karne ke liye.
  • Surah as-Saffat me aya hai ke, “Toh wo jhaankega aur usay dekhayga dozaq ke ain darmiyan me, dozak ke beech-o-beech”[89] yahan Lafz-e-Sawaa’i aya hai, center ya middle ke maano ke liye,
  • Surah an-Nisa me aya hai ke, “Uss roz, yani Qiyamat ke din, Kafir aur Paighambar ke na-farmaan, aarzoo karenge ke kash, unn ko zameen me dafan kar diya jata aur mitti ko barabar kar diya jata,…”[90] Yahan Lafz-e-Tusawwa aya hai, level karne ke maano ke liye,
  • Surah al-Kahf me, Lafz-e-Saawaa aya hai, do pahadon ke beech ke gap ko level karne ke liye.[91]
  • Surah al-Mominun me, Lafz-e-Astawa aya hai, Baaz ne iss ka tarjuma kashti par sawar hone ke,…, kiye hain aur baaz ne iss ka tarjuma kashti me baitthne ke,…, kiye hain,[92] aur hamare ustaad Dr. Anees ne iss ka tarjuma Kashti me apne aap ko Balance karne ke,…, kiye hain. Kyun ke, agar kashti chhoti hai to baitthne se bhi balance nahi hota, kashti chalti hai ya thodi mauj hai to phir bhi baitth kar bhi balance karna padhta.
  • Surah az-Zukhruf me, Lafz-e-Tastawu aya hai, janwaron par sawar hone ke liye,[93] yahan par bhi janwar ki peetth par baitthenge, lekin balance karna padega, warna girr jaoge, ghoda agar hai to wo ya to baitthne nahi dega aur agar sawar ho gaye to khayal karna padega. Oontth hai to baitthne ke baad, oontth jab utth’ta hai to balancing ki bohot zaroorat hoti hai.
  • Surah al-Qiyamah me, Lafz-e-Sawwiya aya hai, Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke, hum to insaan ki ungliyon ki ek ek pore tak wapas takhleeq karenge, recreate karenge, even the details of the fingerprint will be re-created.[94]
  • Ungliyan barabar nahi karenge, har ungli alag size ki hoti hai, to hum uss ko waise hi banayenge, jaise wo thi.

Inn ayaat me jo matlab aye hain, unn par ghaur karenge to;

  • Agar koi cheez, kisi cheez ke beech me hai, middle me hai, to wo charo taraf ke border se uss ka distance same hota hai,
  • Agar koi cheez, level me hai to, kahi se bhi naapo, uss ki height same hoti hai,
  • Agar koi cheez, balance me hai, jaise tarazoo, agar tarazoo ka kaanta bilkul center me hai to dono padhle barabar hote hai, equilibrium me hote hain. Balance hai.

Quran me kayee jagah, Lafz-e-Astawa aya hai, Zameen aur Aasmaan ke mutalliq, to wahan iss ka matlab ye samajh me aa raha hai ke, jab big bang ke zariye ye kayenaat ki takhleeq shuru huwi, to har jagah inteshaar tha, uss inteshaar ko controlled tareeqe se, jitna phattna hai, utna hi phatta, har cheez ko manage kar ke, jo jitna hona chahiye uss ko monitor kar ke iss kayenaat ki takhleeq ki. Chaos tha, inteshaar tha, uss ko order me lana aur equilibrium me, balance me la kar – iss kayenaat ko waise hi banaya jaisa ke aaj hum dekh rahe hain.

Ahadith me bhi yehi maane aye hain, sawaaun ke, equal;

  • Rasoolullah (صلى الله عليه وسلم) ne farmaya ke,
    • Jo Quran parrhne me behtar hai wo namaz me imamat kare, aur agar sab namzi iss me barabar hain, iss hadith me Lafz-e-Sawaaun aya hai, same hain, to phir
    • Jiss ka Sunnat ka ilm zyada hai wo imamat kare, aur agar sab namazi iss me bhi barabar hain, to phir
    • Jiss ne sab se pehle hijrat ki wo imamat kare, aur agar sab namazi iss me bhi barabar hain, to phir
    • Jo unn me sab se umar me bada ho wo imamat kare.
    • Koi bhi shaks kisi doosre shaks ki imamat na kare, jahan mukhtadiyon me koi aalim ho ya imam se qabil shaks ho, baghair uss ki ijazat ke.[95]
    • Agar wo aalim, ijazat de de, to phir imamat kar sakte hain.

Teesra lafz iss ayat ka Anzartahum hai;

ANZARTAHUM (You warn them) اَنْذَرْتَهُمْ 2:6

Lafz-e-Anzartahum ka root ya maddah (ن ذ ر) hai, jis ka matlab Tum chaukanna karo. Issi root se jo afaz Quran me aye hain, wo hain;

  • Lafz-e-Nazeer, jis ka matlab Khabardaar karne wala, chaukanna karne wala,[96]
  • Lafz-e-Anzara, jis ka matlab khabardaar kiya,[97]
  • Khabardaar karna, yani logon ko unn ke buray amaal ke nuqsaandeh nateejo se agah karna,[98]

To jin cheezon se insaano ko chaukanna kiya jata hai, wo hain;

  • bijli ki garaj se,[99]
  • Bhadakti huwi aag se,[100]
  • Azab se,[101]
  • Mulaqaat ke din se,[102]
  • Jama hone wale dine se, Roz-e-Mahshar se darao,[103]
  • Uss din se jab dil halaq me aa phasenge,[104]

Kis ko agaah ya chaukanna karna hai?

  • Jhagdaloo logon ko, hatt dharm logon ko,[105]
  • Wo ghafil hain ya ghaflat me paday huwe hain,[106]
  • Jo ye kehte hain ke, Allah (سُبْحَانَهُ وَتَعَالَى) ka beta hai,[107]
  • Zalimo ko,[108]
  • Apne qareebi rishtedaron ko,[109]

Aur ye chaukanna karne walon ki baat kaun sunte hain?

  • Jo apne paalne wale malik se bin dekhe darte hain,[110]
  • Jo khauf rakhte hain ke, apne Rabb ke saamne hazir kiye jayenge,[111]
  • Jo zinda ho,[112]

Aur ye chaukanna karne se kin logon ko farq nahi padhta, kin par asar nahi hota?

  • Wo log jo iman nahi laate.[113]

Pichle dars me humne suna tha ke, Musalman ummat par ye zimmadari daali gayee hai ke, wo nubuwwat ke kaam ko aagay badhayen, tableegh karna, chaukanna karna hamari zimmadari hai, to ye kaam kaise karna hai?

  • Hume Quran me hukum huwa hai ke,
    • Rasoolullah (صلى الله عليه وسلم) se kehelwaya ja raha hai ke, “…Aur ye Quran mujh par iss liye utara gaya hai ke, iss ke zariye se tum ko aur jis shaks tak ye pahunche, agaah kar doon, chaukanna kar doon,…”[114]
    • Phir Surah al-Furqan ki pehli ayat hai ke, “Badi ba-barkat hai wo hasti, jis ne al-Furqan, yani ke ye Quran, nazil kiya apne bande par, takay wo yani ke Rasoolullah (صلى الله عليه وسلم) tamam logon ko, tamam insaano ko khabardaar karne walay banay.[115]
  • Aur phir Quran me ata hai ke, tamam nabiyon ko ek hi hukum mila ke, logon ko bata do, yani unn ko agaah kar do ke;
    • Mere, yani ke Allah (سُبْحَانَهُ وَتَعَالَى) ke siway koi ilaha, koi aur supreme authority nahi hai iss kayenaat me, to mujh hi se darte huwe gunahon se bacho aur nek amal karo.[116]
    • Jo tableegh-e-deen me lagay hain, unhe iss baat ka khayal rakhna hai ke, dawat Allah (سُبْحَانَهُ وَتَعَالَى) ki taraf di jaye, aur jo agaah karna hai, wo iss baat se logon ko chakanna karna hai.
  • Aur maqsad-e-tableegh logon ko hidayat ki taraf dawat dena hai,[117]
  • Aur hidayat ko na-manne walon kay nateeja me, Azab-e-ilahi se agaah karna hai.[118]

To wo jo 6 cheezen imaan laane ke liye pichli ayaat me bataya gaya tha, agar unn tamam ka ya uss me se kisi ek ka inkaar karna, kufr hai. Inn ko na-manne wala, jo apne kufr me, inn cheezon ke na-manne me pakka hai, wohi Kafir hai, to aise logon ke liye kaha ja raha hai ke, unhe chaukanna karo ya na karo, unn ke liye barabar hai, wo tay kar chuke hain ke, wo iman nahi laane wale.[119]

To yahan hum aaj ka dars rok denge, aglay hafte hum Surah al-Baqarah ki tafseer agay sunenge. In Sha Allah.

References

[1] 23:1-11

[2] 87:14

[3] 2:189, 5:35

[4] 5:90

[5] 8:45

[6] 22:77

[7] 24:30-31

[8] 62:10

[9] 3:104

[10] 7:8

[11] 7:157

[12] 30:38

[13] 58:22

[14] 2:2-5

[15] 59:9

[16] 6:21, 10:69

[17] 10:17

[18] 10:77

[19] 23:117

[20] 91:9-10

[21] Abu Mahdhurah reported ; The Messenger of Allah (May peace be upon him) taught him nineteen phrases in ADHAN and seventeen phrases in IQAMAH. ADHAN runs; Allah is most great. Allah is most great. Allah is most great. Allah is most great; I testify that there is no god but Allah. I testify that Muhammad is the Messenger of Allah. I testify that Muhammad is the Messenger of Allah; I testify that there is no god but Allah. I testify that there is no god but Allah; I testify that Muhammad is the Messenger of Allah, I testify that Muhammad is Messenger of Allah:

come to prayer, come to prayer, come to salvation; Allah is most great, Allah is most great: there is no god but Allah. IQAMAH runs: Allah is most great, Allah is most great. Allah is most great, Allah is most great: I testify that there is no god but Allah, I testify that there is no god but Allah; I testify that Muhammad is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah; come to prayer; come to prayer: come to salvation. Come to salvation; the time for prayer has come the time for prayer has come: Allah is most great, Allah is most great: there is no god but Allah. This is recorded in his collection (i.e., in the collection of the narrator Hammam b. Yahya) according to the tradition reported by Abu Mahdhurah (i.e., IQAMAH contains seventeen phrases)

حَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍّ، حَدَّثَنَا عَفَّانُ، وَسَعِيدُ بْنُ عَامِرٍ، وَحَجَّاجٌ، – وَالْمَعْنَى وَاحِدٌ – قَالُوا حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا عَامِرٌ الأَحْوَلُ، حَدَّثَنِي مَكْحُولٌ، أَنَّ ابْنَ مُحَيْرِيزٍ، حَدَّثَهُ أَنَّ أَبَا مَحْذُورَةَ حَدَّثَهُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم عَلَّمَهُ الأَذَانَ تِسْعَ عَشْرَةَ كَلِمَةً وَالإِقَامَةَ سَبْعَ عَشْرَةَ كَلِمَةً الأَذَانُ ‏ “‏ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ حَىَّ عَلَى الصَّلاَةِ حَىَّ عَلَى الصَّلاَةِ حَىَّ عَلَى الْفَلاَحِ حَىَّ عَلَى الْفَلاَحِ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لاَ إِلَهَ إِلاَّ اللَّهُ وَالإِقَامَةُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ حَىَّ عَلَى الصَّلاَةِ حَىَّ عَلَى الصَّلاَةِ حَىَّ عَلَى الْفَلاَحِ حَىَّ عَلَى الْفَلاَحِ قَدْ قَامَتِ الصَّلاَةُ قَدْ قَامَتِ الصَّلاَةُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لاَ إِلَهَ إِلاَّ اللَّهُ ‏”‏ ‏.‏ كَذَا فِي كِتَابِهِ فِي حَدِيثِ أَبِي مَحْذُورَةَ ‏.‏

Grade: Hasan Sahih (Al-Albani) حسن صحيح (الألباني) حكم :

Reference : Sunan Abi Dawud 502

https://sunnah.com/abudawud:502

[22] It was narrated that Abu Mahdhura said: “The Messenger of Allah (S.A.W) taught me the Adhan and said: ‘Allahu Akbar, Allahu akbar, Allahu Akbar, Allahu Akbar; Ashhadu an la ilaha illallah, Ashhadu an la ilaha illallah; Ashhadu anna Muhammadan Rasulallah, Ashhadu anna Muhammadan Rasulallah (Allah is the Greatest,Allah is the Greatest, Allah is the Greatest, Allah is the Greatest; I bear witness that there is none worthy of worship except Allah, I bear witness that there is none worthy of worship except Allah; I bear witness that Muhammad is the Messenger Allah,I bear witness that Muhammad is the Messenger Allah)’. Then he repeated it and said: ‘Ashhadu an la ilaha illallah, Ashhadu an la ilaha illallah; Ashhadu anna Muhammadan Rasulallah, Ashhadu anna Muhammadan Rasulallah; Hayya ‘alas-salah, Hayya ‘ala-salah; Hayya ‘alal-falah Hayya ‘alal-falah; Allahu Akbar, Allahu Akbar; La ilaha ill-Allah (I bear witness that there is none worthy of worship except Allah, I bear witness that there is none worthy of worship except Allah; I bear witness that Muhammad is the Messenger of Allah, I bear witness that Muhammad is the Messenger of Allah; Come to prayer, come to prayer; come to prosperity, come to prosperity; Allah is the Greatest, Allah is the Greatest; there is none worthy of worship except Allah).'”

أَخْبَرَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، قَالَ أَنْبَأَنَا مُعَاذُ بْنُ هِشَامٍ، قَالَ حَدَّثَنِي أَبِي، عَنْ عَامِرٍ الأَحْوَلِ، عَنْ مَكْحُولٍ، عَنْ عَبْدِ اللَّهِ بْنِ مُحَيْرِيزٍ، عَنْ أَبِي مَحْذُورَةَ، قَالَ عَلَّمَنِي رَسُولُ اللَّهِ صلى الله عليه وسلم الأَذَانَ فَقَالَ ‏ “‏ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ ثُمَّ يَعُودُ فَيَقُولُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ حَىَّ عَلَى الصَّلاَةِ حَىَّ عَلَى الصَّلاَةِ حَىَّ عَلَى الْفَلاَحِ حَىَّ عَلَى الْفَلاَحِ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لاَ إِلَهَ إِلاَّ اللَّهُ ‏”‏ ‏.‏

https://sunnah.com/nasai:631

[23] ‘Abdallah b. Umm Maktum said, “Messenger of God, there are many venomous creatures and wild beasts in Medina, and I am blind, so are you able to grant me any licence?” He asked whether he could hear the call, “Come to prayer. Come to salvation,” and when he replied that he could, he said, “Then you must come,” and he gave him no indulgence. Abu Dawud and Nasa’i transmitted it.

وَعَن عبد الله بن أم مَكْتُوم قَالَ: يَا رَسُولَ اللَّهِ إِنَّ الْمَدِينَةَ كَثِيرَةُ الْهَوَامِّ وَالسِّبَاعِ وَأَنَا ضَرِيرُ الْبَصَرِ فَهَلْ تَجِدُ لِي مِنْ رُخْصَةٍ؟ قَالَ: «هَلْ تَسْمَعُ حَيَّ عَلَى الصَّلَاةِ حَيَّ عَلَى الْفَلَاحِ؟» قَالَ: نَعَمْ. قَالَ: «فَحَيَّهَلَا» . وَلَمْ يُرَخِّصْ لَهُ. رَوَاهُ أَبُو دَاوُد وَالنَّسَائِيّ

https://sunnah.com/mishkat:1078

[24] It was narrated from Ibn Umm Maktum that he said: “0 Messenger of Allah (ﷺ), there are many (dangerous) pests and wild animals in Al-Madinah.” He said: “Can you hear (the words) ‘Come prayer, come to prosperity’?” He said “Yes.” He said: “Then be quick to respond,” and he did not grant him a dispensation.

أَخْبَرَنَا هَارُونُ بْنُ زَيْدِ بْنِ أَبِي الزَّرْقَاءِ، قَالَ حَدَّثَنَا أَبِي قَالَ، حَدَّثَنَا سُفْيَانُ، ح وَأَخْبَرَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ إِسْحَاقَ، قَالَ حَدَّثَنَا قَاسِمُ بْنُ يَزِيدَ، قَالَ حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَابِسٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنِ ابْنِ أُمِّ مَكْتُومٍ، أَنَّهُ قَالَ يَا رَسُولَ اللَّهِ إِنَّ الْمَدِينَةَ كَثِيرَةُ الْهَوَامِّ وَالسِّبَاعِ ‏.‏ قَالَ ‏”‏ هَلْ تَسْمَعُ حَىَّ عَلَى الصَّلاَةِ حَىَّ عَلَى الْفَلاَحِ ‏”‏ ‏.‏ قَالَ نَعَمْ ‏.‏ قَالَ ‏”‏ فَحَىَّ هَلاً ‏”‏ ‏.‏ وَلَمْ يُرَخِّصْ لَهُ ‏.‏

https://sunnah.com/nasai:851

[25] Narrated Abu Huraira: A man came to the Prophet. The Prophet (ﷺ) sent a messenger to his wives (to bring something for that man to eat) but they said that they had nothing except water. Then Allah’s Messenger (ﷺ) said, “Who will take this (person) or entertain him as a guest?” An Ansar man said, “I.” So he took him to his wife and said to her, “Entertain generously the guest of Allah’s Messenger (ﷺ) ” She said, “We have got nothing except the meals of my children.” He said, “Prepare your meal, light your lamp and let your children sleep if they ask for supper.” So she prepared her meal, lighted her lamp and made her children sleep, and then stood up pretending to mend her lamp, but she put it off. Then both of them pretended to be eating, but they really went to bed hungry. In the morning the Ansari went to Allah’s Messenger (ﷺ) who said, “Tonight Allah laughed or wondered at your action.” Then Allah revealed: “But give them (emigrants) preference over themselves even though they were in need of that And whosoever is saved from the covetousness Such are they who will be successful.” (59.9)

حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ دَاوُدَ، عَنْ فُضَيْلِ بْنِ غَزْوَانَ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ رَجُلاً، أَتَى النَّبِيَّ صلى الله عليه وسلم فَبَعَثَ إِلَى نِسَائِهِ فَقُلْنَ مَا مَعَنَا إِلاَّ الْمَاءُ‏.‏ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ مَنْ يَضُمُّ، أَوْ يُضِيفُ هَذَا ‏”‏‏.‏ فَقَالَ رَجُلٌ مِنَ الأَنْصَارِ أَنَا‏.‏ فَانْطَلَقَ بِهِ إِلَى امْرَأَتِهِ، فَقَالَ أَكْرِمِي ضَيْفَ رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَتْ مَا عِنْدَنَا إِلاَّ قُوتُ صِبْيَانِي‏.‏ فَقَالَ هَيِّئِي طَعَامَكِ، وَأَصْبِحِي سِرَاجَكِ، وَنَوِّمِي صِبْيَانَكِ إِذَا أَرَادُوا عَشَاءً‏.‏ فَهَيَّأَتْ طَعَامَهَا وَأَصْبَحَتْ سِرَاجَهَا، وَنَوَّمَتْ صِبْيَانَهَا، ثُمَّ قَامَتْ كَأَنَّهَا تُصْلِحُ سِرَاجَهَا فَأَطْفَأَتْهُ، فَجَعَلاَ يُرِيَانِهِ أَنَّهُمَا يَأْكُلاَنِ، فَبَاتَا طَاوِيَيْنِ، فَلَمَّا أَصْبَحَ، غَدَا إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَ ‏”‏ ضَحِكَ اللَّهُ اللَّيْلَةَ ـ أَوْ عَجِبَ ـ مِنْ فَعَالِكُمَا ‏”‏ فَأَنْزَلَ اللَّهُ ‏{‏وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ‏}‏

https://sunnah.com/bukhari:3798

[26] It was narrated that Abu Dharr said: “We fasted Ramadan with the Messenger of Allah (ﷺ), and the Prophet (ﷺ) did not lead us in Qiyam until there were seven days left of the month, then he led us in Qiyam until one-third of the night had passed. Then, when there were six days left, he did not lead us in Qiyam. When there were five days left, he led us in praying Qiyam until half the night had passed. We said: ‘O Messenger of Allah (SA), why don’t you lead us in praying Qiyam for the rest of the night?’ He said: ‘If a man prays with the Imam until he leaves, that will be continued for him as if he spent the whole night in prayer.’ Then, when there were four days left, he did not lead us in praying Qiyam. When there were three days left he sent for his daughters and women, and gathered the people, and he led us in praying Qiyam until we feared that we would miss Al-Falah. Then he did not lead us in praying Qiyam for the rest of the month.” Dawud (one of the narrators) said: “I said: ‘ What is falah?’ He said: ‘Sahur.’

أَخْبَرَنَا إِسْمَاعِيلُ بْنُ مَسْعُودٍ، قَالَ حَدَّثَنَا بِشْرٌ، – وَهُوَ ابْنُ الْمُفَضَّلِ – قَالَ حَدَّثَنَا دَاوُدُ بْنُ أَبِي هِنْدٍ، عَنِ الْوَلِيدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ جُبَيْرِ بْنِ نُفَيْرٍ، عَنْ أَبِي ذَرٍّ، قَالَ صُمْنَا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم رَمَضَانَ فَلَمْ يَقُمْ بِنَا النَّبِيُّ صلى الله عليه وسلم حَتَّى بَقِيَ سَبْعٌ مِنَ الشَّهْرِ فَقَامَ بِنَا حَتَّى ذَهَبَ نَحْوٌ مِنْ ثُلُثِ اللَّيْلِ ثُمَّ كَانَتْ سَادِسَةٌ فَلَمْ يَقُمْ بِنَا فَلَمَّا كَانَتِ الْخَامِسَةُ قَامَ بِنَا حَتَّى ذَهَبَ نَحْوٌ مِنْ شَطْرِ اللَّيْلِ قُلْنَا يَا رَسُولَ اللَّهِ لَوْ نَفَلْتَنَا قِيَامَ هَذِهِ اللَّيْلَةَ ‏.‏ قَالَ ‏ “‏ إِنَّ الرَّجُلَ إِذَا صَلَّى مَعَ الإِمَامِ حَتَّى يَنْصَرِفَ حُسِبَ لَهُ قِيَامُ لَيْلَةٍ ‏”‏ ‏.‏ قَالَ ثُمَّ كَانَتِ الرَّابِعَةُ فَلَمْ يَقُمْ بِنَا فَلَمَّا بَقِيَ ثُلُثٌ مِنَ الشَّهْرِ أَرْسَلَ إِلَى بَنَاتِهِ وَنِسَائِهِ وَحَشَدَ النَّاسَ فَقَامَ بِنَا حَتَّى خَشِينَا أَنْ يَفُوتَنَا الْفَلاَحُ ثُمَّ لَمْ يَقُمْ بِنَا شَيْئًا مِنَ الشَّهْرِ ‏.‏ قَالَ دَاوُدُ قُلْتُ مَا الْفَلاَحُ قَالَ السُّحُورُ ‏.‏

https://sunnah.com/nasai:1364

Nu’aim bin Ziyad Abu Talhah said:

“I heard An-Nu’man bin Bashir on the minbar in Hims saying: “We prayed Qiyam with the Messenger of Allah (ﷺ) during Ramadan on the night of the twenty-third until one-third of the night had passed, then we prayed Qiyam with him on the night of the twenty-fifth until one-half of the night had passed, then we prayed Qiyam with him on the night of the twenty-seventh until we thought that we would miss Al-Falah- that is what they used to call suhur.”

أَخْبَرَنَا أَحْمَدُ بْنُ سُلَيْمَانَ، قَالَ حَدَّثَنَا زَيْدُ بْنُ الْحُبَابِ، قَالَ أَخْبَرَنِي مُعَاوِيَةُ بْنُ صَالِحٍ، قَالَ حَدَّثَنِي نُعَيْمُ بْنُ زِيَادٍ أَبُو طَلْحَةَ، قَالَ سَمِعْتُ النُّعْمَانَ بْنَ بَشِيرٍ، عَلَى مِنْبَرِ حِمْصَ يَقُولُ قُمْنَا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم فِي شَهْرِ رَمَضَانَ لَيْلَةَ ثَلاَثٍ وَعِشْرِينَ إِلَى ثُلُثِ اللَّيْلِ الأَوَّلِ ثُمَّ قُمْنَا مَعَهُ لَيْلَةَ خَمْسٍ وَعِشْرِينَ إِلَى نِصْفِ اللَّيْلِ ثُمَّ قُمْنَا مَعَهُ لَيْلَةَ سَبْعٍ وَعِشْرِينَ حَتَّى ظَنَنَّا أَنْ لاَ نُدْرِكَ الْفَلاَحَ وَكَانُوا يُسَمُّونَهُ السُّحُورَ ‏.‏

https://sunnah.com/nasai:1606

[27] 18:87

[28] 18:88

[29] 21:94

[30] 2:217

[31] 2:6

[32] 4:136

[33] 2:34

[34] 4:141

[35] 2:98

[36] 3:32

[37] 7:101

[38] 13:33

[39] 9:3

[40] 2:105

[41] 2:257

[42] 4:167

[43] 8:36

[44] 6:1

[45] 8:55

[46] 3:21

[47] 4:150

[48] 5:44

[49] 9:17

[50] 5:57

[51] 3:28

[52] 6:8-9

[53] 25:52

[54] 8:50

[55] 2:108

[56] 2:39

[57] 40:42

[58] 9:97

[59] 2:212

[60] 4:168

[61] 47:3

[62] 2:99, 50:24, 80:42

[63] 19:83

[64] 5:64

[65] 67:20

[66] 74:31

[67] 39:59

[68] 22:38, 31:32

[69] 2:276

[70] 2:253

[71] 27:40

[72] 27:40

[73] 57:20

[74] 5:89

[75] 5:95

[76] Narrated Ibn Shihab: The funeral prayer should be offered for every child even if he were the son of a prostitute as he was born with a true faith of Islam (i.e. to worship none but Allah Alone). If his parents are Muslims, particularly the father, even if his mother were a non-Muslim, and if he after the delivery cries (even once) before his death (i.e. born alive) then the funeral prayer must be offered. And if the child does not cry after his delivery (i.e. born dead) then his funeral prayer should not be offered, and he will be considered as a miscarriage. Abu Huraira, narrated that the Prophet (ﷺ) said, “Every child is born with a true faith (i.e. to worship none but Allah Alone) but his parents convert him to Judaism or to Christianity or to Magainism, as an animal delivers a perfect baby animal. Do you find it mutilated?” Then Abu Huraira recited the holy verses: ‘The pure Allah’s Islamic nature (true faith i.e. to worship none but Allah Alone), with which He has created human beings.’ ” (30.30).

حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، قَالَ ابْنُ شِهَابٍ يُصَلَّى عَلَى كُلِّ مَوْلُودٍ مُتَوَفًّى وَإِنْ كَانَ لِغَيَّةٍ، مِنْ أَجْلِ أَنَّهُ وُلِدَ عَلَى فِطْرَةِ الإِسْلاَمِ، يَدَّعِي أَبَوَاهُ الإِسْلاَمَ أَوْ أَبُوهُ خَاصَّةً، وَإِنْ كَانَتْ أُمُّهُ عَلَى غَيْرِ الإِسْلاَمِ، إِذَا اسْتَهَلَّ صَارِخًا صُلِّيَ عَلَيْهِ، وَلاَ يُصَلَّى عَلَى مَنْ لاَ يَسْتَهِلُّ مِنْ أَجْلِ أَنَّهُ سِقْطٌ، فَإِنَّ أَبَا هُرَيْرَةَ ـ رضى الله عنه ـ كَانَ يُحَدِّثُ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏”‏ مَا مِنْ مَوْلُودٍ إِلاَّ يُولَدُ عَلَى الْفِطْرَةِ، فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُنْتَجُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ ‏”‏‏.‏ ثُمَّ يَقُولُ أَبُو هُرَيْرَةَ ـ رضى الله عنه – ‏{‏فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا‏}‏ الآيَةَ‏.‏

https://sunnah.com/bukhari:1358

[77] 7:172-174

[78] Abu Huraira reported Allah’s Messenger (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) as saying: The world is a prison-house for a believer and Paradise for a non-believer.

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا عَبْدُ الْعَزِيزِ، – يَعْنِي الدَّرَاوَرْدِيَّ – عَنِ الْعَلاَءِ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ الدُّنْيَا سِجْنُ الْمُؤْمِنِ وَجَنَّةُ الْكَافِرِ ‏”‏ ‏.‏

https://sunnah.com/muslim:2956

[79] Zaid bin Khalid (May Allah be pleased with him) said: The Messenger of Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) led the Fajr prayer at Al-Hudaibiyyah after a rainfall during the night. At the conclusion of prayer, he turned towards the people and said, “Do you know what your Rubb has said?” They replied: “Allah and His Messenger know better.” Upon this he remarked, “He has said: ‘Some of My slaves have entered the morning as My believers and some as unbelievers. He who said: We have had a rainfall due to the Grace and Mercy of Allah, believes in Me and disbelieves in the stars; and he who said: We have had a rainfall due to the rising of such and such star, disbelieves in Me and affirms his faith in the stars.”‘ [Al-Bukhari and Muslim].

عن زيد بن خالد رضي الله عنه قال‏:‏ صلى بنا رسول الله صلى الله عليه وسلم صلاة الصبح بالحديبية في أثر سماء كانت من الليل، فلما انصرف أقبل على الناس، فقال‏:‏ ‏”‏هل تدرون ماذا قال ربكم‏؟‏ ‏”‏ قالوا‏:‏ الله ورسوله أعلم‏.‏ قال‏:‏ قال‏:‏ ‏”‏أصبح من عبادي مؤمن بي وكافر بي ، فأما من قال‏:‏ مُطِرْنَا بفضل الله ورحمته، فذلك مؤمن بي كافر بالكواكب، وأما من قال‏:‏ مُطِرْنَا بنوء كذا وكذا، فذلك كافر بي مؤمن بالكواكب‏”‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏‏.‏

والسماء هنا‏:‏ المطر‏‏‏.‏

https://sunnah.com/riyadussalihin:1731

[80] Malik related to me from Abdullah ibn Dinar from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, “If a man says to his muslim brother, ‘O kafir!’ it is true about one of them.”

حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ “‏ مَنْ قَالَ لأَخِيهِ يَا كَافِرُ ‏.‏ فَقَدْ بَاءَ بِهَا أَحَدُهُمَا ‏”‏ ‏.‏

https://sunnah.com/malik/56/1

[81] Ibn ‘Umar (May Allah be pleased with them) said:

The Messenger of Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said, “When a person calls his brother (in Islam) a disbeliever, one of them will certainly deserve the title. If the addressee is so as he has asserted, the disbelief of the man is confirmed, but if it is untrue, then it will revert to him.” [Al-Bukhari and Muslim].

عن ابن عمر رضي الله عنهما قال‏:‏ قال رسول الله صلى الله عليه وسلم ‏:‏ ‏ “‏إذا قال رجل لأخيه‏:‏ يا كافر، فقد باء بها أحدهما، فإن كان كما قال وإلا رجعت عليه‏”‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏‏.‏

https://sunnah.com/riyadussalihin:1732

[82] Anas (May Allah be pleased with him) reported: Messenger of Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said, “When an infidel accomplishes any good deed, he is rewarded for it in this world; and in the case of a Muslim, Allah stores up his good acts for him in the Hereafter and provides him with subsistence in this life due to his obedience.”

Another narration is: Messenger of Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said, “Allah does not wrong a believer a good deed because he is given blessings for it in this world and will be rewarded for it in the Hereafter. But the infidel is given in the world the reward for good deeds, he has performed for the sake of Allah and when he comes to the Hereafter, there is no good deed for which he can be rewarded”. [Muslim].

وعن أنس، رضي الله عنه ،عن رسول الله، صلى الله عليه وسلم، قال‏:‏ ‏”‏إن الكافر إذا عمل حسنة، أطعم بها طعمة من الدنيا، أما المؤمن، فإن الله تعالى يدخر له حسناته في الآخرة، ويعقبه رزقاً في الدنيا على طاعته‏”‏‏.‏

وفي رواية‏:‏ ‏”‏إن الله لا يظلم مؤمنا حسنة يعطى بها في الدنيا، ويجزى بها في الآخرة، وأما الكافر، فيطعم بحسنات ما عمل لله تعالى، في الدنيا حتى إذا أفضى إلى الآخرة، لم يكن له حسنة يجزى بها‏”‏ ‏(‏‏(‏رواه مسلم‏)‏‏)‏‏.‏

https://sunnah.com/riyadussalihin:428

[83] Yahya related to me from Malik from Abu’z-Zinad from al-Araj that Abu Hurayra said, “The Messenger of Allah, may Allah bless him and grant him peace, said, ‘The muslim eats in one intestine, and the kafir eats in seven!’ “

حَدَّثَنِي عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ يَأْكُلُ الْمُسْلِمُ فِي مِعًى وَاحِدٍ وَالْكَافِرُ يَأْكُلُ فِي سَبْعَةِ أَمْعَاءٍ ‏”‏ ‏.‏

https://sunnah.com/urn/516610

[84] Usama b. Zaid reported God’s Messenger as saying, “A Muslim may not inherit from an infidel or an infidel from a Muslim.” (Bukhari and Muslim.)

وَعَنْ أُسَامَةَ بْنِ زَيْدٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَا يَرِثُ الْمُسْلِمُ الْكَافِرَ وَلَا الْكَافِرُ الْمُسْلِمَ»

مُتَّفَقٌ عَلَيْهِ (الألباني) حكم :

https://sunnah.com/mishkat:3043

It was narrated from Usamah bin Zaid that he said: “O Messenger of Allah, will you stay in your house in Makkah?” He said: “Has ‘Aqeel left us any houses?” ‘Aqeel had inherited Abu Talib along with Talib. Neither Ja’far nor ‘Ali inherited anything because they had been Muslims, and ‘Aqeel and Talib had been disbelievers. So on account of that, Omar would say the believer does not inherit from the disbeliever. And Usamah said: the Messenger of Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said “The Muslim does not inherit from the disbeliever nor the disbeliever from the Muslim.”

حَدَّثَنَا أَحْمَدُ بْنُ عَمْرِو بْنِ السَّرْحِ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ، أَنْبَأَنَا يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ، أَنَّهُ حَدَّثَهُ أَنَّ عَمْرَو بْنَ عُثْمَانَ أَخْبَرَهُ عَنْ أُسَامَةَ بْنِ زَيْدٍ، أَنَّهُ قَالَ يَا رَسُولَ اللَّهِ أَتَنْزِلُ فِي دَارِكَ بِمَكَّةَ قَالَ ‏”‏ وَهَلْ تَرَكَ لَنَا عَقِيلٌ مِنْ رِبَاعٍ أَوْ دُورٍ ‏”‏ ‏.‏ وَكَانَ عَقِيلٌ وَرِثَ أَبَا طَالِبٍ هُوَ وَطَالِبٌ وَلَمْ يَرِثْ جَعْفَرٌ وَلاَ عَلِيٌّ شَيْئًا لأَنَّهُمَا كَانَا مُسْلِمَيْنِ وَكَانَ عَقِيلٌ وَطَالِبٌ كَافِرَيْنِ ‏.‏ فَكَانَ عُمَرُ مِنْ أَجْلِ ذَلِكَ يَقُولُ لاَ يَرِثُ الْمُؤْمِنُ الْكَافِرَ ‏.‏

وَقَالَ أُسَامَةُ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ لاَ يَرِثُ الْمُسْلِمُ الْكَافِرَ وَلاَ الْكَافِرُ الْمُسْلِمَ ‏”‏ ‏.‏

https://sunnah.com/ibnmajah:2730

[85] Abu Hurairah (May Allah be pleased with him) reported:

Messenger of Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said, “If a believer had full knowledge of the chastisement of Allah, none would covet His Jannah; and were an infidel to know the Mercy Allah has, none would despair of His Jannah”. [Muslim].

وعن أبي هريرة، رضي الله عنه ، أن رسول الله صلى الله عليه وسلم قال‏”‏ لو يعلم المؤمن ما عند الله من العقوبة، ما طمع بجنته أحد، ولو يعلم الكافر ما عند الله من الرحمة، ما قنط من جنته أحد” ‏(‏‏(‏رواه مسلم‏)‏‏)‏‏.‏

https://sunnah.com/riyadussalihin:443

[86] Abu Huraira reported God’s Messenger as saying, “An infidel and the one who killed him will never be brought together in hell.” (The meaning is probably that one who kills an infidel in the course of jihad will on that account have his sins forgiven, and will therefore not go to hell where the infidel inevitably goes.) Muslim transmitted it.

وَعَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَا يَجْتَمِعُ كَافِرٌ وَقَاتِلُهُ فِي النَّارِ أبدا» . رَوَاهُ مُسلم – حكم : صَحِيح (الألباني)

https://sunnah.com/mishkat:3795

[87] 16:71

[88] 13:16

[89] 37:55

[90] 4:42

[91] 18:96

[92] 23:28

[93] 43:12-13

[94] 75:4

[95] Abu Mas’ud ‘Uqbah bin ‘Amr Al-Badri Al-Ansari (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, “The person who is best versed in the recitation of the Book of Allah, should lead the prayer; but if all those present are equally versed in it, then the one who has most knowledge of the Sunnah; if they are equal in that respect too, then the one who has emigrated (to Al-Madinah) first, if they are equal in this respect also, then the oldest of them. No man should lead another in prayer where the latter has authority, or sit in his house, without his permission”. [Muslim]. In another narration in Muslim: Messenger of Allah (ﷺ) said, “One who is senior most in accepting Islam, should lead the Salat (prayer)”. Yet another narration is: Messenger of Allah (ﷺ) said, “A man who is well versed in the Book of Allah and can recite it better, should lead the Salat (prayer); if (all those present) are equal in this respect, then the man who is senior most in respect of emigration, if they are equal in that respect too, then the oldest of them should lead the prayer”. [Muslim].

وعن أبي مسعود عقبة بن عمرو البدري الأنصاري رضي الله عنه قال‏:‏ قال رسول الله صلى الله عليه وسلم ‏:‏ ‏”‏يؤم القوم أقرؤهم لكتاب الله، فإن كانوا في القراءة سواء، فأعلمهم بالسنة، فإن كانوا في السنة سواء، فأقدمهم هجرة، فإن كانوا في الهجرة سواء، فأقدمهم سنًا، ولا يؤمن الرجل الرجل في سلطانه، ولا يقعد في بيته على تكرمته إلا بإذنه‏”‏ ‏(‏‏(‏رواه مسلم‏)‏‏)‏‏.‏ وفي رواية له‏:‏ ‏”‏فأقدمهم سلمًا‏”‏ بدل ‏”‏سنًا‏”‏ ‏:‏ أو إسلامًا‏.‏ وفي رواية‏:‏ يؤم القوم أقرؤهم لكتاب الله، وأقدمهم قراءة، فإن كانت قراءتهم فيؤمهم أقدمهم هجرة، فإن كانوا في الهجرة سواء، فليؤمهم أكبرهم سنًا‏”‏‏.‏

https://sunnah.com/riyadussalihin:348

[96] 5:19

[97] 46:21

[98] 71:1, 34:46

[99] 41:13

[100] 92:14

[101] 78:40, 18:2

[102] 40:15

[103] 42:7

[104] 40:18

[105] 19:97

[106] 36:6

[107] 18:4

[108] 46:12

[109] 26:214

[110] 35:18, 36:11

[111] 6:51, 79:45

[112] 36:70

[113] 10:101

[114] 6:19

[115] 25:1

[116] 16:2

[117] 32:3

[118] 54:16

[119] Mix of Tafaseer from Maududi and Ibn Abbas

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