Tafseer Surah al-Kafiroon

Tafseer Surah al-Kafiroon


Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah

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

As Salaamu Alaikum wa Rahmatullahi wa Barakatuh

Pichle teen hafton se hum Surah An-Nasr ki tafseer sun rahe the, aur aaj se In Sha Allah Surah Al-Kafiroon ko samajhne ki koshish karenge, :

Introduction

Suratul Kafiroon – Quran ki 109wi surat hai, lafz e Kafiroon iss surat ki pehli ayat me aya hai. Kyun ke lafz-e-Abd iss surat me bar bar aya hai, iss ko Suratul Ibadah bhi kaha gaya hai.

Jaisa ke humne Surah an-Nasr ki tafseer me suna ke, Surah al-Kafiroon, aur Surah an-Nasr ka ek joda hai, aur phir Surah al-Masad aur Surah al-Ikhlas ka ek joda hai. Ye char suraton ka set hai, jiss me;

  • Pehli surat Al-Kafiroon aur akhri surat Al-Ikhlas ‘Qul’ se shuru hoti hain, aur
  • Doosri surat An-Nasr aur teesri surat Al-Masad, ye do suratein kufr par fateh ya victory ke baare me,

○ Surah An-Nasr Fateh Makkah par hai aur

○

Surah Al-Masad, Abu Lahab par Fateh jo Islam ka khula dushman tha,

  • Pehli do suraton ka joda mirror image hai doosri do suraton ke jode ka,
  • To ye suraton ka ek set hai.

Surah Ikhlas ki tafseer me hum ye sun chuke hain ke;

  • fajar ki do sunnaton me pehli rakat me Surah Al-Kafiroon aur doosri rakat me Suratul Ikhlas aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) parrha karte the,
  • Ibn Umar RA farmaate hain ke maine aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko ek mahina observe kiya – aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) fajr ki do sunnat namaz me yehi do suratein parrhte the
  • Ibn Umar (رَضِيَ ٱللَّٰهُ عَنْهُ) farmate hain ke maghrib ki do sunnaton me bhi aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) yehi do suratein parrhte the,
  • witr ki aakhri do rakat me bhi aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) suratul kafiroon aur Ikhlas parrhte the,
  • Abu Umama (رَضِيَ ٱللَّٰهُ عَنْهُ) farmate hain ke aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) witr ke baad do rakat baitth kar parrhte aur uss ki pehli rakat me Surah Zilzal parrhte aur doosri me Surah Kafiroon parrhte,[1]
  • Jabir bin Abdullah (رَضِيَ ٱللَّٰهُ عَنْهُ) farmate hain ke aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) yehi do suratein tawaf ke baad do rakaton me parrhte the.
  • Ibn Abbas aur Anas bin Malik (رضي الله عنهم) farmate hain ke aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, Surah Al Kafiroon ek chohtai Quran ke barabar hai[2]
  • Farwa bin Naufal (رَضِيَ ٱللَّٰهُ عَنْهُ) farmate hain ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ ) se unn ke walid ne poocha ke sone se pehla kya parrhein, aap ( صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ ) ne unhein Surah Al Kafiroon parrhne ka hukum diya, kyun ke ye shirk se azadi ka ailan hai,[3]

Surah ka pas-manzar aur maqsad (Background of Surah and its Purpose)

Musnad Abd Ibn Humaid ki ek hadith jis me, Ibn Abbas (رَضِيَ ٱللَّٰهُ عَنْهُ) se marwi hai ke, Quraish ne aap (صلى الله عليه وسلم) se kaha ke, Aye Muhammad (صلى الله عليه وسلم), agar aap hamare khudaon ko aur butthon ko choomenge to hum aap ke Khuda ki ibadat karenge, Iss par ye Surah “Qul ya Ayyuhal Kafiroon” nazil huwa.[4]

Ibn Jarir, Ibn Abi Hatim, aur Ibn Hisham ne apni seerat me ye hadith recorded hai ke, Said bin Mina Aisha (رَضِيَ ٱللَّٰهُ عَنْهُ) farmati hain ke, Quraish ke Sardar Walid bin Mughirah, Aas bin Wail, Aswad bin al-Muttalib aur Umayyah bin Khalaf aap (صلى الله عليه وسلم) se mil kar kaha ke, Aye Muhammad (صلى الله عليه وسلم) kya hum iss baat par ittefaq kar sakte hain ke, hum tumhare Khuda ki Ibadat karo aur tum hamare khudon ki ibadat karo, aur hum aap (صلى الله عليه وسلم) ko har kaam me shareek rakhenge. Agar aap jo laaye hain, wo acha hai uss se jo hamare paas hai, to hum aap ke saath uss me shareek honge, partner honge aur hamara hissa bhi uss me hoga. Aur agar jo hamare paas hai wo behtar hai, uss se jo aap (صلى الله عليه وسلم) laye hain, to aap uss me shareek honge, partner honge aur aap (صلى الله عليه وسلم) ko hissa milega. Iss par Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne Suratul Kafiroon nazil ki.[5]

Wahb Ibn Munabbih se ye riwayat hai ke, Quraish ne aap (صلى الله عليه وسلم) ko ye proposal diya ke, agar aap chahe to hum aap ke deen me ek saal ke liye dakhil ho jayenge aur aap (صلى الله عليه وسلم) uss ke baad ek saal ke liye hamare deen me dakhil ho jaiyye.[6]

To inn teen ahadith se ye pata chala ke Quraish ne aap (صلى الله عليه وسلم) ko ye mashwara, Muahida banane ke proposal, ek waqt me nahi balke alag alag meetings me diya. Aur iss baat ki zaroorat ho gayee thi ke unn ke inn proposals ka ek pakka jawab de diya jaye, jiss par Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne Surah Al Kafiroon nazil kar ke, ye jo give and take, yani tum aisa karoge to hum aisa karenge wale attitude ko khatam kar diya.

Chronological Order of Suras

Order

Surah Name

Number

Type

Note

17

Al-Maa’un

107

Meccan

Only 1-3 from Mecca; the rest from Medina

18

Al-Kaafiroon

109

Meccan

Shane nuzool me, Seerat ka kaafi hissa humne pichle Suron ki tafseer me sunn chuke hain. Martin Lings apni kitab Muhammad (صلى الله عليه وسلم) me likhte hain ke, Bani Hashim ke ban khatam hone ke fauri baad, Quraish ke sardar phir se aap (صلى الله عليه وسلم) se samjhaute ke liye amada karne lage aur kaha ke dono firqe, dono deen par amal karna chahiye. Iss par Wahi nazil huwi aur Surah Al Kafiroon nazil huwa.[7]

Tarjuma wa Tafseer

Ab aaiyye Surah An-Nasr ke tarjuma par:

أعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيم

Main Allah se panah mangta hoon, Allah (سُبْحَانَهُ وَتَعَالَى) ke protection me aata hoon, shaitan se jisse pathar maar ke bhaga diya gaya hai.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيم

Shuru Allah ke naam se jo taras kha kar faida pahunchane wala hai.

Vs No 1:

قُلْ يَـٰٓأَيُّهَا ٱلْكَـٰفِرُونَ

Aye Nabi (صلى الله عليه وسلم) aap keh dijiye ke, Aye Kaafiro!

Iss ayat me samajhne wala ek lafz hai, wo hai Kafir.

KAFARU (They Reject) 2:6

Hamare ustad Dr. Mir Aneesuddin, apni kitab Explanatory Dictionary of the Quran me likhte hain ke, Kufrka root ya maddah Kaaf, Fay, Ray se bana hai, iss ka matlab inkar karna, Kaafir ka matlab infidel, aisa shaks jo

  • Deen par iman nahi rakhta, aur jo
  • Allah (سُبْحَانَهُ وَتَعَالَىٰ) par, uss ke farishton par, uss ki kitabon par, uss ke rasoolon par aur marne ke baad ji utthne par – jahan nekiyon ki jaza aur gunahon ki saza milegi, na iman rakhta hai aur na rakhega, ya iss ka ek aur matlab Kaafir inn tamam cheezon ka inkar karta hai aur karta rahega,
  • Iblis – Shaitan ek kaafir hai.

Allah (سُبْحَانَهُ وَتَعَالَىٰ) Kaafiron ko momino par ghalba nahi dega, pichle dars me humne momin kaun hai ye samjha, aur aaj uss ka opposite Kaafir ke explanation me, wohi baat dohraayi ja rahi hai, alag andaaz me. wahan humne suna tha ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne apne oopar lazim kar liya hai momino ki madad karna, aur yahan kaha ja raha hai ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) kaafiron ko momino par ghalba nahi dega, Kyun ke;

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

Ahle kitab bhi kufr ka izhaar karte hain, 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. Jo kaafir hain;

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

Musalmano ko hukum hai ke wo aise kaafiro se dosti na kare jo Islam ka mazakh udaate hain, agar halat aise hain ke, kuffar se dosti rakhna zaroori hai to hume unn se chaukanna rehna hai. 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. Hum Musalmano ko kafiron ki itteba nahi karna hai, balke unn ke khilaf jadd-o-jahd karna hai.

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”. Jiss kisi ne Iman ke badle Kufr ikhtiyar kar liya, wo seedhe raaste se gumrah ho gaya. Kufr kin cheezon se associated hai, munsalik hai;

  • Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki ayaat ka inkaar karne se,
  • Shirk se,
  • Munafiqat se,
  • Duniya ki khoobsoorti aur chamak-dhamak se,
  • Zulm se,
  • Jhoot se,
  • hadd se bahar nikalne se,
  • Shaitan se,
  • baghawat se,
  • dhoke se,
  • dil ki bimariyon se,
  • khud ko bada samjhne se,
  • dhagha-baazi se,
  • gunah se.

Kufr ka opposite hai, Iman aur Shukr. Kaaf Fay Ray ke madde ke doosre maane hai;

  • na-Shukri,
  • 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,
  • Kaffara – ka matlab, gunahon ke bure asraat ko hattana ya door karna ya qasme todhne ka kaffara ada karna ya koi muawaza dena kisi ghalatiyon ko chhupane ke liye
  • 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 hain.
  • 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.

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.[8]
  • 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.”[9]
  • 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.[10]
  • 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.[11]
  • 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.[12]
  • 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.[13]
  • 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.[14]
  • 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.[15]
  • 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.[16]

To iss ayat me aap (صلى الله عليه وسلم) ko hukum huwa ke wo kafiron se keh de, kya kahe?

Vs No 2

لَآ أَعْبُدُ مَا تَعْبُدُونَ

Jinn (butthon) ko tum poojte ho, ibadat karte ho, ghulami karte ho main unn ko nahi poojta

Iss ayat me bhi ek hi lafz hai, wo hai Ibadat. Iss ko hum Surah Al Fatiha me cover kar chuke hain, Abd ka matlab ghulam ke hain, slave.

Vs No 3

وَلَآ أَنتُمْ عَـٰبِدُونَ مَآ أَعْبُدُ

Aur jiss (Allah, jis Khuda) ki main ibadat karta hoon, ghulami karta hoon uss ki tum ibadat nahi karte

Vs No 4

وَلَآ أَنَا۠ عَابِدٌۭ مَّا عَبَدتُّمْ

Aur (Main phir kehta hoon) ke, jin ki tum parastish karte ho, main unn ki parastish nahi karta, ibadat nahi karta, ghulami nahi karta

Vs No 5

وَلَآ أَنتُمْ عَـٰبِدُونَ مَآ أَعْبُدُ

Aur tum uss ki bandagi karne wale nahi (maloom hote) ho, jis ki main bandagi karta hoon

Bar bar dohra kar shirk se bezari ka ailan hai, aur akhir me kaha ke,

Vs No 6

لَكُمْ دِينُكُمْ وَلِىَ دِينِ

To tumhare liye tumhara deen hai, aur mere liye mera deen

Ye surah Abu Talib ke inteqaal se kuch pehle nazil huwa, iss ke kuch mahino baad aap (صلى الله عليه وسلم) hijrat karke Madina chale gaye, ye jo Mushrikeen-e-Makkah Musalmano ko aur Rasoolullah (صلى الله عليه وسلم) tung kar rahe the, unn se kaha ja raha hai ke, main apne deen se hattne wala nahi hoon, to mujhe mera deen follow karne do, aur kyun ke tum apne baap-dada ke tareeqe nahi chhorhna chahte ho, to tum wo karo jo tum chahte ho.

Ye ayat ek qism ka challenge bhi hai ke, agar tum samajhte ho ke tum sahih raaste par ho to phir dekh lenge kaun sahih hai, iss ka faisla Allah (سُبْحَانَهُ وَتَعَالَىٰ) kar dega. Tafseer Ibn Kathir ne iss surat ki tafseer me ye ayaat naqal ki hain;

  • Surah Al Baqarah ki ayat #139,

قُلْ أَتُحَآجُّونَنَا فِى ٱللَّهِ وَهُوَ رَبُّنَا وَرَبُّكُمْ وَلَنَآ أَعْمَـٰلُنَا وَلَكُمْ أَعْمَـٰلُكُمْ وَنَحْنُ لَهُۥ مُخْلِصُونَ

Kya tum Allah(سُبْحَانَهُ وَتَعَالَىٰ)ke baare me mujh se behas karte ho, aur tumhara aur mera paalne wala malik hai, aur mera amal mere saath hai, aur tumhara amal tumhare saath, aur hum to khaas Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki ibadat karne wale hain.

  • Ek aur jagah yehi mazmoon Quran me aya hai, Surah Younus ki ayat #41,

وَإِن كَذَّبُوكَ فَقُل لِّى عَمَلِى وَلَكُمْ عَمَلُكُمْ ۖ أَنتُم بَرِيٓـُٔونَ مِمَّآ أَعْمَلُ وَأَنَا۠ بَرِىٓءٌۭ مِّمَّا تَعْمَلُونَ

Agar ye aap ko jhutlayen to phir inn se keh dijiye ke, mera amal mere saath hai aur tumhara amal tumhare saath, tum mere amal se bari ho aur main tumhare amal se bari hoon jo tum karte ho.

Mazhabi azadi ki ahmiyat (Importance of Freedom of Religion)

Insan kis mazhab ko follow kare yani Freedom of Religion, iss azadi ki ahmiyat ya importance iss liye hai kyun ke wo uss ka haq hai. Freedom of Religion ya Mazhabi azadi United Nations ke Human Rights Commission ke tahat atay hain aur Iss duniya ke takhreeban tamam mulk Mazhabi azadi, freedom of religion dete hain apne shehriyon ko, lekin ye haisiyat har mulk me mukhtalif hai, iss ki buniyad iss aitebaar se mukhtalif hai different hai ke, aya wo alag alag mazahib ke follow karne walon ko constitution ya qanoon ke tahat barabar salook ki zamanat dete hain ya nahi.

Baaz mamalik ke qanoon me mazhabi azadi ka naam to hai lekin, unn ka apna interpretation, unn ka apna mauqaf, aur inn mamalik ke sarkari idaare, government authorities kya kar rahe hain – iss se bhi farq parrhta hai. Yeh zaroori nahi ke kisi bhi mulk ke constitution me, religious equality ke hone ka matlab, unn ke shehriyon ko mazhab ke tamam ahkamaat par amal karne ke azadi ho. Yeh uss mulk par mabni hai, dependent hai ke wo kin ahkamaat ko allow karte hain aur kin ahkamat par amal karne se rokte hain.[17]

Iss ki misal kuch iss tarah se di ja sakti hai ke, kuch mazahib ke ahkamat me;

  • Unn ke religious rituals me drugs, jaise bhaang, ganja jaisi cheezon ka istemaal shamil hai. Lekin duniya ki takhreeban tamam mumalik me drug ke istemal par pabandi hai, kyun ke iss ka asar doosre shehriyon par parrhta hai.
  • Phir aise hi kuch mazahib me insano ki qurbani par mabni kuch ahkamat hain, bali chadhane se unn ke khuda khush hote hain, aisa ye log maante hain, lekin iss par bhi pabandi hai, kyun ke kisi bhi deen ko follow karne ka matlab ye nahi ke aap kisi ka qatl kar dein.
  • Doosri taraf aisi misalein bhi hain jiss me kuch aise mazahib ke amaal hain jo doosron par unn amaal ka asar nahi hota lekin baaz mamalik unn par pabandi lagate hain. To aisi jagahon par religious tolerance chahiye na ke pabandi lagayi jaye. Main zyada detail me nahi jaoonga, kyun ke sab samajh sakte hain aaj kal ke halat ke hisaab se.
  • To ek taraf freedom of religion to hai, lekin pabandi bhi hai.

Islam me Mazhab ki Azadi (Freedom of Religion in Islam)

Jo sab se pehli cheez batana ye hai ke, Quran Surah Al Baqarah ki 256 ayat me ye hukum deta hai ke,

لَآ إِكْرَاهَ فِى ٱلدِّينِ ۖ قَد تَّبَيَّنَ ٱلرُّشْدُ مِنَ ٱلْغَىِّ ۚ فَمَن يَكْفُرْ بِٱلطَّـٰغُوتِ وَيُؤْمِنۢ بِٱللَّهِ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ لَا ٱنفِصَامَ لَهَا ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ

Deen-e-Islam me zabardasti nahi hai, hidayat (saaf taur par zahir aur) gumrahi se alag ho chuki hai, to jo shaks ghair khudai taqaton ka inkar kare aur Allah par iman laye, uss ne aisi mazboot rassi ko pakad liya hai jo kabhi tootne wali nahi aur Allah (sab kuch) jaanta hai.

Phir “Lakum deenukum Waliyadeen” ke zariye bata diya ke, tableegh ki tamam koshish ke baad agar koi na maane to uss ka amal uss ke saath aur hamara amal hamare saath hai. Allah jise chahta hai hidayat deta hai aur jis ko chahta hai gumrah chhorrh deta hai.

Hijrat ke baad aap (صلى الله عليه وسلم) jab Madina pahunche to sab se pehla kaam aap ne ye kiya ke, ek deed, ek dastawez banaya jo ke sab se pehla written constitution tha. Dr. Hamidullah ke iss 1941 me chhape article “The First Written Constitution of the World” me wo likhte hain ke;

  • Hijrat ke waqt Madina chaos me tha, inteshar tha, jahan qabaili qanoon raij tha.
  • Arabon ke 12 qabile the, jo ya to Aws the ya Khazraj, aur inn me na-ittefaqi thi, wo ek doosre ke kattar dushman the aur generations by generation, nasal dar nasal jung me, badle ki aag me doobe huwe the.
  • Yahoodiyon ke 10 qabile the, Banu Nadar aur Banu Quraiza ke.
  • Kuch Arab qabilon ke agreements the ya talloqat the baaz yahoodi qabilon se, jo doosre Arab qabilon se dushmani ki wajah se, inn ke apne alag yahoodiyon se talloqat the, aur ye ek doosre se jung karte karte thak gaye the.
  • Ab Hijrat ke baad, Makkah ke Musalman bhi Madina me aa kar rehne lage, to ab alag alag mazahib ke log Madina me rehne lage, kayi qism ke masail aap (صلى الله عليه وسلم) ke saamne the, jin ko hal karne ke liye ek constitution likha gaya, tamam alag alag qabilo ke incharges se discussion karne ke baad.
  • Yahan zyada detail me jaane ka mauqa nahi hai, lekin jo zaroori points hain iss dastawez ke, iss aayeen ke, iss constitution ke kuch iss tarah hain;
    • ○Madia ko ek city-state ka title diya gaya, aur aap (صلى الله عليه وسلم) ko head of the city-state aur supreme leader – jiss me aap (صلى الله عليه وسلم) ke control me Judicial, Legislative, Military aur intezaami power the, aur iss tarah ek central government ke qawaneen likhe gaye.
    • ○Iss document ke do hisse the, pehle hisse ke rules Muhajireen aur Ansar ke mutallaq the aur doosre hisse me yahoodiyon ke rules aur rights the.
    • ○Supreme court of appeal aap (صلى الله عليه وسلم) khud the.
    • ○Jo ghair muslim log the Madina me, chahe wo Arab ho ya yahoodi nasal se ho, wo Musalmano ki madad karenge Madina par hamla hone ki soorat me aur jungo me.
    • ○Quraish ke logon ko na to property bechi ja sakti hai aur na koi Musalmano ko rok sakta hai, unn se jung karne se.
    • ○Madina me rehne ke liye – Madina ke shehri ka status sab ko diya gaya, iss condition par ke wo Quraish ki madad nahi karenge kisi bhi haal me aur kam-az-kam neutral rahenge.
    • ○Jung-e-Badr ke baad, yahoodiyon ne bhi aap (صلى الله عليه وسلم) ki authority ko maan liya aur ye constitution ka doosra hissa ke rules me izafa karke amal me laye gaye.
    • ○Yahoodiyon ko apna deen implement karne ki aur follow karne ki poori ijazat di gayee. Aur wo musalmano ke saath equal rights rakhte the.
    • ○Ye batata hai ke, sab ko freedom of religion diya gaya.

○ Ye document ki pdf mere paas hai, agar kisi ko chahiye to mujh se le lein.[18]

Ab iss constitution ke amal me aane ke baad, jo tolerance, ek doosre ko bardasht karna zaroori tha, chahe wo ghair-muslim hi kyun na ho, aur iss ziman me, Dr. Hamidullah ka ek bayan jiss ko Quranic Resources website par publish kiya gaya, jiss me unhone aap (صلى الله عليه وسلم) ke Madina aane ke baad, iss tolerance ya bardaasht ya bahami rawadari ke baare me likha, jiss ke kuch points iss tarah hain;

  • Har shaks ko uss ke deen par amal karne ki azadi hai, yahoodiyon ke masail ka hal aur unn ka judgement, unn ke faisle taurait ke qanoon ke hisab se honge, nasraniyon ke yani christians ke faisle unn ki kitab injeel ke hisaab se honge aur Musalmano ke faisle Quran ke ahkamat aur Rasoolullah (صلى الله عليه وسلم) ki shariyat ke hisab se honge,
  • Madina ke city-state ke consitution ke mutabiq, sab se unique aur intehayi modern concept aap (صلى الله عليه وسلم) ne nafiz kiya tamam shehriyon ke liye, aur wo tha social insurance. Jab kisi ko bhari rakham ada karni hoti, jaisa ke, qaidi ko riha karwana ya blood money ki adaigi, jo ek shaks akela ada nahi kar sakta tha, to uss ke qabila par ye zimmadari aati thi. Iss zimmadari ko pyramidal structure ki tarah rakha gaya, jab ek economic group kisi qarz ko ya kisi rakham ko ada nahi kar pata to uss ka ya to padosi group ya rishtedaar group mil kar samne aate uss challenge ko poora karne ke liye, aur aakhir me Madina ka city-state zimmadari utthata.
  • Umar Ibn Abdul Azeez ki khilafat ke daur me, dushman ne ghair-Muslim shehriyon ko qaid kar liya, to khalifa ne hukum diya wahan ke governor ko ke, taman logon ka fidya diya jaye chahe wo musalman ho ya dhimmi (ghair-Musalman) aur ye paise bait-ul-maal se ada kiye jaye.
  • Jab ye ayat nazil huwi, “La ikraha fiddeen…” kisi bhi mazhab ka shaks apne deen par amal karte huwe, Madina me reh sakta tha, sirf ek hi condition tha ke wo Madina ka wafadar shehri ban kar rahe. Aur wafa daari ke mamele me kisi ko nahi bakhsha jata, agar koi Musalman bhi wafadar na hota to uss ke jurm ke hisab se uss ko saza milti.
  • Surah Baqarah ki 285 ayat me tolerance ka behtareen namoona hum ko milta ke, humara iman sirf Quran aur Rasooluallah (صلى الله عليه وسلم) tak hi mahdood nahi – hume to tamam ke tamam rasoolon par iman lana hai aur tamam kitabein jo Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne bheji, unn par hamara iman hai.
  • Islam ek universal deen hai, wo pichle nabiyon ka radd nahi karta, balke support karta hai, Surah Al Anam ki 83-86 ayaat me kayi nabiyon ka naam le kar aap (صلى الله عليه وسلم) ko bataya gaya ke inn logon ko Allah ne Hidayat ki hai, aur ussi surah ki 90wi ayat me aap (صلى الله عليه وسلم) ko hukum huwa ke inn ki pairwi karo. Matlab ye huwa ke tamam purane qawaneen enforced rahenge, jab tak Quran me uss ka doosra hukum na aa jaye.[19]
  • Iss liye aap (صلى الله عليه وسلم) Masjid-e-Aqsa jo Bait-al-Maqdis ya Jerusalem me hai uss ki taraf rukh karke namaz parrhte,[20]kyun ke, Musa (عَلَيْهِ ٱلسَّلَامُ) ko hukum mila tha ke taboot-e-sakina ki taraf rukh karke namaz parrho aur Taboot-e-Sakina ko Masjid-e-Aqsa ki chattan par rakh diya gaya tha, iss liye Rasoolullah (صلى الله عليه وسلم) bhi bait-ul-maqdis ki taraf rukh kar ke namaz parrhte the, jab aap (صلى الله عليه وسلم) Madina tashreef le aaye to wahan tahweel-e-qibla ka hukum aya, jab ke aap (صلى الله عليه وسلم) namaz me the, iss hukum ki tameel me aap (صلى الله عليه وسلم) apna rukh badal dete hai to itteba me bhi musalli bhi apna rukh badal dete hai.[21]
  • To iss tarah Rasoolullah (صلى الله عليه وسلم) ki taraf se qaim karda muslim city-state ka constitution aur Qurani ayaat tolerance ka level kya hona chahiye ye batate hain.
  • Ek aur khas baat thi Madina me, kisi bhi ajnabi ko jo Madina ka shehri/citizen nahi hai, uss ko citizenship hasil karne ki zimmadari central government par nahi thi, ye Madina ka koi bhi shehri kisi ko bhi protection de sakta tha, aur jab wo ajnabi aa kar Madina me rehne lagta to uss ke huqooq bhi aam shehriyon ki tarah ho jaate, yani wo bhi ab Madina ka shehri ban jata tha. Iss kaam ko karne ke liye Musalman hone ki zaroorat nahi thi, koi yahoodi kisi ko bhi citizenship de sakta tha, ya ek ghulam kisi ko bhi protection de sakta tha.
  • Ye jis tarah ki society ka agaz aap (صلى الله عليه وسلم) ne kiya tha, uss ke asarat aur uss ka faida Musalmano ko bohot huwa, Musalman hukoomat phail rahi thi, aur 3 continents tak pahunch gayee thi aur itni badi aur wasi mulk me koi baghat nahi huwi, balke Syria par, jahan Romiyon ki hukumat thi, jab fatah kiya gaya, to kisi dushman ne talwar tak nahi utthai, aur mulk fatah ho gaya, aur jo Christian citizens the, unhone Musalman fauj ka isteqbaal kiya, welcome kiya azad karane walon ki tarah, kyun ke, wo thak gaye the, Christian rulers se aur firqa wariyat aam thi, kabhi kisi firqe ka shaks Qisar banta to kabhi doosre firqe ka, aur ek firqa doosre firqe ko bardasht nahi karta tha, to awam bhi firqa badalte badalte thak gayee thi.
  • Ali (رَضِيَ ٱللَّٰهُ عَنْهُ) ke daur-e-khilafat me, yani Rasoolullah (صلى الله عليه وسلم) ke tees saal baad, jab civil war huwi aur Musalman ek doosre se ladh rahe the, Romi Badeshah Constant II ne Christian shehriyon ko ittela di ke, yehi mauqa hai tum baghawat karo aur hum bahar se hamla karte hain aur tum ko Musalman hukumat se azad kar jayenge. To unn Christian shehriyon ne jawab diya ke, Hume ye hukumraan qabool hai, tumhari hukumat se. Agar Islam talwar ke zor par phaila hota, aur deen me zabardasti hoti, to aisa wo jawab nahi dete. Aur wo ghair-Muslim pur-sukoon zindagi guzar rahe the, tijarat me masroof the aur ameer ho rahe the.
  • Aisi kayee aur misalein hain, jin ko phir kabhi bayan karenge. Ye kuch points the tolerance par jo Rasoolullah (صلى الله عليه وسلم) ne aur unn ke khulafa-e-rashidoon ne amalan karke dikahye.[22]

Conclusion

Conclusion me ye hai ke;

  • ye Surah Shirk se najat ka zariya hai, iss ko parrhne ki takeed ki gayee jiss se hum shirk se bache reh sakte hain.
  • Tableegh ki sakht koshish ke baad jab, koi iman na laye, to uss par zabardasti nahi ki ja sakti, kyun ke, Quran me iss ka hukum aa gaya, La Ikraha fiddeen ke zariye.
  • Ab jo kafir, jo log inkaar karte hain, unn ko Islami Mulk me rehne ki ijazat hai, wo tax ada karenge aur wafa daar sheshri ban kar rahenge to wo pur-sukoon zindagi guzar sakte hain. To yahan sawal ye paida hota hai ke, inn ko phir dozaq me kyun saza hogi?
    • ○Iss ka sab se pehla jawab to ye hai ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) har gunah ko maaf karega, lekin shirk ko nahi.
    • ○Doosra jawab, aap (صلى الله عليه وسلم) ki uss hadith me aa gaya ke, har insaan ke saath ek farishta aur ek jinn lage huwe hain. Farishta insan ko sahih cheez ki talqeen karta hai, aur jinn uss ko ghalat cheezon ki talqeen karta To kisi ne himmat karke pooch liya, Allah ke Rasool (صلى الله عليه وسلم) kya aap ke saath bhi yehi mamela hai, to aap (صلى الله عليه وسلم) ne farmaya ke, haan mere saath bhi ek farishta aur ek jinn lage huwe hain, lekin maine apne jinn ko musalman kar liya hai, ab wo mujhe ghalati ki taraf amada nahi karta.
    • ○Iss hadith se pata chalta hai ke, wo farishta hamara conscious hai, hamara zameer hai, jo prick karta hai, malamat karta hai ghalati hone par. Aur andar se ek awaz aati hai ke, ye ghalat kaam hai na kar. Aur jo doosri awaz hai, wo jinn ki awaz hai, waswase hain, jo kehte hain ke ghalat kaam hai to kya huwa, kar le.
    • ○Ek aur hadith me ata hai ke, jab tak insaan apne zameer ki baat sunta rahega, wo uss ko jannat tak pahuncha dega.
    • ○To ye mamela har insaan ke saath ho raha hai, aur agar wo apne zameer ki awaz ko nahi sunta, aur jo iman ki taraf aur achai ki taraf dawat jo zameer de raha hai, uss ko nahi sunta to yehi iman ko chhupana hai, aur yehi kufr hai, yehi inkaar hai. Jiss ki saza dozaq me milegi.
    • ○To ye, sirf kafiron ke liye nahi – hamare liye bhi sahi hai. Ek aur hadith me aya hai ke, insaan nek amal karta rehta hai zandagi bhai aur janna ke qareeb hota hai, yahan tak ke wo maut ke qareeb pahunch jata hai, aur ek amal aisa karta hai, jiss se wo dozak me chala jata hai, aur doosri taraf insaan gunah karta rehta hai zindagi bhar aur dozaq ke qareeb hota hai, yahan tak ke wo maut ke qareeb pahunch jata hai, aur ek amal aisa karta hai, jiss se wo jannat me chala jata hai.

References

[1] Abu Umama said the Prophet used to pray the two of them after the witr seated, and recited in the course of them, “When the earth is shaken’’, (Al-Qur’an; 99) and “Say, O infidels.” (Al-Qur’an; 109). Ahmad transmitted it.

وَعَنْ أَبِي أُمَامَةَ: أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُصَلِّيهِمَا بَعْدَ الْوِتْرِ وَهُوَ جَالس يقْرَأ فيهمَا (إِذا زلزلت) و (قل يَا أَيهَا الْكَافِرُونَ) رَوَاهُ أَحْمد

 حكم : حسن (الألباني)

Reference: Mishkat al-Masabih 1287

[2] Ibn ‘Abbās and Anas b. Mālik reported God’s messenger as saying that “When is shaken” (Qur’ān, 99) is equivalent to half the Qur’ān, “Say, He is God, One” (Qur’ān, 112) is equivalent to a third of the Qur’ān, and “Say, O infidels” (Qur’ān, 109) is equivalent to a quarter of the Qur’ān. Tirmidhī transmitted it.

وَعَن ابْن عَبَّاس وَأنس بن مَالك رَضِيَ اللَّهُ عَنْهُمْ قَالَا: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: (إِذا زلزلت) تعدل نصف الْقُرْآن (قل هُوَ الله أحد) تعدل ثلث الْقُرْآن و (قل يَا أَيُّهَا الْكَافِرُونَ) تَعْدِلُ رُبْعَ الْقُرْآنِ “. رَوَاهُ التِّرْمِذِيّ

لم تتمّ دراسته (الألباني) حكم :

Reference: Mishkat al-Masabih 2156

[3] Farwa b. Naufal quoted his father as saying that he had asked God’s messenger to teach him something to say when he went to bed, and was told to recite, “Say, O infidels”, for it is a declaration of freedom from polytheism. Tirmidhī, Abū Dāwūd and Dārimī transmitted it.

وَعَنْ فَرْوَةَ بْنِ نَوْفَلٍ عَنْ أَبِيهِ: أَنَّهُ قَالَ: يَا رَسُولَ اللَّهِ عَلِّمْنِي شَيْئًا أَقُولُهُ إِذَا أَوَيْتُ إِلَى فِرَاشِي. فَقَالَ: «اقْرَأْ (قُلْ يَا أَيُّهَا الْكَافِرُونَ) فَإِنَّهَا بَرَاءَةٌ مِنَ الشِّرْكِ» . رَوَاهُ التِّرْمِذِيّ وَأَبُو دَاوُد والدارمي

لم تتمّ دراسته (الألباني) حكم :

Reference: Mishkat al-Masabih 2161

[4] Musnad Abd Ibn Humaid, Source: https://quran.com/surah/109/info

[5] Ibn Jarir, Ibn Abi Hatim, and Seerat of Ibn Hisham, Source: https://quran.com/surah/109/info

[6] Musnad Abd Ibn Humaid and Ibn Abi Hatim,

[7] Martin Lings, Muhammad (صلى الله عليه وسلم) His Life Based on earliest sources, Inner Traditions, Page 94

[8] 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 ‏”‏ ‏.‏

Reference : Sahih Muslim 2956

[9] 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.‏

Reference: Riyad as-Salihin 1731

[10] 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 ‏”‏ ‏.‏

Sunnah.com reference: Book 56, Hadith 1

[11] 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)‏‏)‏‏.‏

Reference: Riyad as-Salihin 1732

[12] 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)‏‏)‏‏.‏

Reference: Riyad as-Salihin 428

[13] 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 ‏”‏ ‏.‏

USC-MSA web (English) reference : Book 49, Hadith 9 | Arabic reference : Book 49, Hadith 1682 | https://sunnah.com/urn/516610

[14] 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 :

Reference: Mishkat al-Masabih 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 ‏”‏ ‏.‏

Reference: Sunan Ibn Majah 2730

[15] 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)‏‏)‏‏.‏

Reference: Riyad as-Salihin 443

[16] 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

صَحِيح (الألباني) حكم :

Reference: Mishkat al-Masabih 3795

[17] Introduction, Source: https://en.wikipedia.org/wiki/Freedom_of_religion_by_country

[18] Dr. Muhammad Hamidullah, The First Written Constitution of the World, https://www.academia.edu/31025384/Dr_Hamid_Ullah_The_First_Written_Constitution_of_the_World_1

[19] Dr. Muahmmad Hamidullah, Tolerance in the Prophet’s deeds in Madinah, Lecture organized by Unesco and published in Islam, Philosophy and Science Magazine, The UNESCO PRESS, 1980. Source: http://www.quranicresources.com/tolerance-in-prophets-deeds/

[20] Anas reported: The Messenger of Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) used to pray towards Bait-ul-Maqdis, that it was revealed (to him):” Indeed We see the turning of the face to heaven, wherefore We shall assuredly cause thee to turn towards Qibla which shall please thee. So turn thy face towards the sacred Mosque (Ka’ba)” (ii. 144). A person from Banu Salama was going; (he found the people) in ruk’u (while) praying the dawn prayer and they had said one rak’ah. He said in a loud voice: Listen! the Qibla has been changed and they turned towards (the new) Qibla (Ka’ba) in that very state.

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَفَّانُ، حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ يُصَلِّي نَحْوَ بَيْتِ الْمَقْدِسِ فَنَزَلَتْ ‏{‏ قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ‏}‏ فَمَرَّ رَجُلٌ مِنْ بَنِي سَلِمَةَ وَهُمْ رُكُوعٌ فِي صَلاَةِ الْفَجْرِ وَقَدْ صَلَّوْا رَكْعَةً فَنَادَى أَلاَ إِنَّ الْقِبْلَةَ قَدْ حُوِّلَتْ ‏.‏ فَمَالُوا كَمَا هُمْ نَحْوَ الْقِبْلَةِ ‏.‏

Reference: Sahih Muslim 527

[21] Shah Baleeghuddin, Rahmatul lilalameen (صلى الله عليه وسلم) Bayan, https://youtu.be/P7-P-ZAdadQ

[22] Dr. Muahmmad Hamidullah, Tolerance in the Prophet’s deeds in Madinah, Lecture organized by Unesco and published in Islam, Philosophy and Science Magazine, The UNESCO PRESS, 1980. Source: http://www.quranicresources.com/tolerance-in-prophets-deeds/

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