Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum Surah al-Baqarah ki 23wi ayat ki tafseer me lafz-e-Surah ke teesre hisse me, Quran ki Suraton ke asar par analysis sunn rahe thay. Aaj ke dars me hum Lafz-e-Ad’oo ki tafseel janenge.
Aur agar tum shak me ho, iss Kalam ke baare me jo Hum ne apne bande (Muhammad (صلى الله عليه وسلم)) par utaara (ke ye Hamara nazil karda kalam hai ya nahi) to iss jaisi ek Surat bana lao, aur Allah ke siway apne madadgaaron ko bula lo, agar tum sachay ho.
Aur Iss ayat me samajhne ke 4 alfaaz me se, Hum Lafz-e-Surah ke maane jaan chuke hain,
To iss ayat ka doosra lafz, aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 106 Ad’oo hai.
106. AD ‘UU (Call) ( اَدْعُوْا ( د ع و 2:23
Dr. Anees apni kitab Explanatory Dictionary of the Holy Quran me likhte hain ke, Lafz-e-Ad’oo ka root ya maddah (د ع و) hai, jis ke maane pukaarne ya bulaane ke hain.[1] Quran me iss lafz ke aur jo maane aaye hain, unn me;
Dua karne ke maane aaye hain. Wo dua bhi kaisi dua thi, jo qabool huwi, aulaad ke liye dua aisi umar me, aur aisi biwi ke sath jo baanj thi. Zakariyya (عَلَيْهِ ٱلسَّلَام) ne apne paalne walay malik se dua ki, unhone kaha, Aye mere Rabb! Tu mujhe bhi apni taraf se koi nek aulad ata kar, beshak tu dua sunne wala, qabool karne wala hai.[2]
Allah ki taraf Dawat dene ke maane aaye hain. Aye logo jo Iman laye ho! Labbaik kaha karo Allah aur Rasool (صلى الله عليه وسلم) ki pukaar par, jab wo tumhe pukaare uss cheez ke liye jo tumhe zindagi deta hai, aur ye ke (bil-aakhir) tum sab ko yaqeenan ussi ki taraf jama kiya jayega.[3]
Dawa karne, ya tajweez karne ke maane aaye hain. Surah Maryam me aya hai ke, Unhone Rahmaan ke liye aulaad ka dawa kiya hai.[4]
Ye aisa bhaari dawa hai ke, aasmaan phatt jaane ko hai aur zameen chir ke tukde ho jaane ko hai.
Talab karne ya maangne ke maane aaye hain. Surah Fussilat me, farishton ka qaul maujood hai, unn momino ke liye jo Allah ko apna Rabb maane aur uss par qayem rahe ke, Hum duniya ki zindagi me bhi tumhare dost hain, aur aakhirat me bhi. Aur wahan (jannat me) jis nemat ko tumhara ji chahega, tum ko milegi aur jo cheez maangoge tumhare liye maujood hogi.[5]
Phir Allah (سُبْحَانَهُ وَتَعَالَىٰ) Human Psychology ko bayan karte huwe farma rahe hain ke, Jab Hum insaan par nematon ki barish kar dete hain, to wo rukh pher leta hai aur apna pehloo badal leta hai, aur jab usay koi takleef pahunchti hai, to badi lambi lambi dua’in karne lagta hai.[6]
Iss root ke jo doosre derivatives aaye hain, wo neki ke kaamo se wabasta hain, Jaise;
Allah ki taraf dawat dena, bulana yani Islam ki taraf dawat dena.[7]
Allah aur uss ke Rasool ki pukaar par jawab dena.[9]
Surah al-Baqarah me farmaya ke, aur Aye Nabi (صلى الله عليه وسلم)! Jab mere bande aap se mere baare me sawal kare, to unn ko bata dijiye ke, Main qareeb hoon, Main to har pukaarne wale ki pukaar ka jawab deta hoon, jab bhi aur jahan bhi wo Mujhe pukaare. Pas unhe chahiye ke, wo Mera hukum maane aur Mujh par Iman rakhe, takay wo sahih raah par rahay.[10]
Allah Ta’ala ko kisi bhi naam se pukara ja sakta hai, Quran me Rasoolullah (صلى الله عليه وسلم) ko hukum huwa ke, aap keh dijiye ke, tum Allah keh kar pukaaro ya Rahmaan keh kar, jis naam se bhi tum pukaaro sab achhay naam, ussi ke hain...[11]
Hume chahiy ke, hum sirf ussi se dua maange apne deen ko khalis uss ke liye bana kar.[12]
Iss ka kya matlab hai?
Iss ko samjhane ke liye, Quran me Allah Ta’ala ka pata bataya ja raha hai, Allah Ta’ala ko hum kab aur kaise pukaarte hain aur wo hamari dua ko sunta hai. Allah (سُبْحَانَهُ وَتَعَالَىٰ) Surah Yunus ki 22wi ayat me farma rahe hain ke;
Wohi to hai, jo tumhe khushki me aur samandar me sair karata hai, yahan tak ke jab tum kashtiyon me sawaar hotay ho, aur wo chal rahi hoti hain sawaron ko le kar khush-gawar ya muwafiq hawa ke sath aur wo bohot khush hote hain ke, achanak tez hawa ka jhakkad chal parrhta hai aur har taraf se maujein unn ki taraf badhne lagti hain aur wo khayal karte hain ke wo unn lehron me ghayr liye gaye hain, uss waqt wo pukaarte hain Allah ko, uss ke liye apni ibadat aur ita’at ko khalis karte huwe ya (pure bana kar uss ibadat me koi shamil nahi hota siway Allah ke, wo kehte hain Aye Allah!) Agar Tu ne hume iss museebat se najaat de di to hum lazim shukr karne walon me se ho jayenge.[13]
Iss ayat me Allah Ta’ala uss ko paane ka pata bata rahe hain, koi samajhta hai ke khuda mandiron me hai, charcho me hai ya kahin aur, lekin asal pata ye hai ke, jab tum museebat me hote ho, aur tumhare dimagh se sab kuch chala jaata hai, aur tum khalis ho kar ek hasti ko pukaarte ho, wohi Allah hai.
Lekin hum kya karte hain? Iss ke baad wali ayat me farmaya ke;
Lekin jab Woh unn ko najaat de deta hai, to fauran hi mulk me na-haq shararat aur baghawat karne lagte hain, junhi khatre ki ghadi ttal jata hai to phir unhe devi devta yaad aa jaate hain aur phir se Allah se sarkashi shuru ho jaati hai. Aye Logo! Tumhari iss baghawat ka wabaal tumhari apni hi jaano par aayega, ye duniya ki zindagi ka saaz-o-saman hai. Phir Hamari hi taraf tum sab ko lauttna hai, phir Hum tum ko batla denge, jo kuch tum karte thay.[14]
Hamare ustad Dr. Anees kaha karte thay ke, ye shirk to Musalmano me bhi hai, jab pata chalta hai ke, ladki ki delivery me complications hain, to janemaaz bich jaati hain, Allah ko yaad kiya jata hai, dua’en maangi jaati hain. Aur jab delivery Allah ke fazal-o-karam se theek ho jaati hain. To Dr. ki tareef karne lag jaate hain, Allah (ربُّ الْعِزَّت) ko fauran bhool jaate hain, jisay kuch dayr pehle tak pukaar rahe thay.
To hume kya karna chahiye?
Quran,…, Surah Yunous me kehta hai ke: Aur Allah ko chhorrh kar aisi cheez ko na pukaarna, jo na tumhe kuch faida de sakay aur na nuqsan kar sakay. Agar aisa karoge to zalimon me se ho jaoge.[15]
Allah ko chhorrh kar doosron ko Kyun nahi pukaarna chahiye? Kyun ke, wo na to sunte hain, aur na hi jawab dete. Quran me Surah ar-Raad me Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke:
Ussi ko (yani Allah ko) Pukaarna haq hai, aur jin ko ye log pukaarte hain, Uss ke siway, wo unn ki dua ko kisi tarah bhi nahi qubool karte, magar uss shakhs ki tarah jo apne dono hath paani ki taraf phaila de, takay uss ke munh tak pahunch jaye, halanke wo paani uss ke munh tak pahunchne wala nahi hai, aur kafiron ki dua to bilkul bekaar hai.[16]
Phir Surah Fatir me farmaya ke, …jin logon ko tum Allah (جل جلاله) ke siway pukaarte ho, wo khajoor ki gutthli ke chilke ke barabar bhi (kisi cheez ke) malik nahi hain.[17],..., (They don’t control anything) Agar tum unn ko pukaro to wo tumhari pukaar nahi sunte aur agar sunn bhi lein to tumhari baat ya tumhari dua ko qabool nahi kar sakte aur qiyamat ke din wo tumhare shirk ka inkaar kar denge…[18]
Aur Surah al-A’raaf me to challenge hi de diya, farmaya ke, Yaqeenan, jin ko tum Allah ke siway pukaarte ho, wo bhi tumhari tarah ke insaan hain. Inn ko pukaar kar dekho, to phir wo tumhe jawab dein, agar tum sache ho.[19]
Kya unn ke paa’on hain jin se ye chalte hon? Ya unn ke haath hai jin se ye pakadte hon? Ya unn ki aankhein hain jin se ye dekhte hon? Ya unn ke kaan hain jin se ye sunte hon? Aye Nabi (صلى الله عليه وسلم)! Aap keh dijiye ke, pukaar lo apne sab shareekon ko phir mere khilaaf chalein chalo (jo chal sakte ho) aur mujhe koi mohlat na do.[20]
Mera madadgaar to Allah hai, jis ne ye kitab nazil ki aur nek logon ka wohi to dost hai.[21]
Aur jin logon ko tum Allah ke siway pukaarte ho, wo na tumhari hi madad ki taqat rakhte hain aur na khud hi apni madad kar sakte hain.[22]
Aur agar tum unhe hidayat ke liye pukaaro to wo sunn na sakenge aur tumhe aisa nazar aata hai ke wo tumhari taraf dekh rahe hain, jab ke wo kuch bhi nahi dekhte.[23]
Bukhari ki ek hadith me, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, mazloom ki dua aur Allah ke beech me koi parda nahi hota.[27]
Tirmidhi aur Abu Dawood ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, jo dua sab se jaldi qabool hoti hai, wo ek dost ki dua hai, jo uss se door ho.[28]
Muslim ki hadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Ek Musalman ki dua apne bhai ke liye, jo uss se door hai qabool hoti hai, jab kabhi wo apne Musalman bhai ke khair ke liye dua karta hai, to ek farishta muqarrar kar diya jata hai, jo uss dua par ameen kehta hai, aur ye dua tere liye bhi qabool ho kehta hai.[29]
Tirmidhi, Abu Dawood aur Baihaqi ki ahadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Tumhara paalne walay malik ko sharam aati hai, uss ke bandon ko khali hath wapas karne me, jab wo dua me hath utthaye.[30]
Ahmad, Tirmidhi, Nasai, Bazaar, Abu Ya’la, Hakim, Baihaqi ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Dhun-Nun yani Younus (عَلَيْهِ ٱلسَّلَام) ki dua, jab wo machli ke paytt me thay (Lā ilāha illā anta subḥānaka innī kuntu minaẓ-ẓālimīn), jo koi iss ko parrh kar dua maangega kisi bhi cheez ke liye, to wo qubool hoti hai.[31]
Ibn Majah ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, “Hajj aur Umrah karne jaane walay Haji, Allah ka wafad hain, Allah ka delegation hain. Agar wo usay pukaarenge to wo unn ka jawab dega yani unn ki dua qabool karega aur agar wo uss se Maghfirat maangenge to wo unhe bakhsh dega, unhe gunah karne se bacha lega, aur jo gunah sarzad ho gaye hain, maghfirat maangne par unn ko gunahon ki saza se bacha lega.[32]
al-Adab al-Mufrad ki hadith me aya hai ke, Jab Allah Ta’ala ko uss ke ism-e-Azam ya Hayyu ya Qayoom ke naam se pukara jaye ya dua ki jaye to wo qabool hoti hai.[33]
Tirmidhi aur Abu Dawood ki ahadith me aya hai ke, Ism-e-Azam Ahadus Samad hai, jis se dua maangi jaye to qubool hoti hai.[34]
Bukhari aur Muslim ki ahadith, Jumuah ke din ek ghadi ya ek waqt aisa hai, jis me agar koi dua kare to wo qubool hoti hai.[35]
Baaz ulama ka khayal hai ke, Jumuah ke qutbe ke beech me jab imam mimbar par baitth-ta hai to uss dauran dua ki qubooliyat ka waqt hai. Kyun ke, Sahih Muslim ki hadith ke mutabiq, Imam ke masjid me dakhil hone se le kar namaz ke khatam hone tak dua ki qubooliyat ka waqt hai.[36]
Tirmidhi ki hadith, jab raat ka aakhri tihayi hissa baaqi reh jata hai, to Allah (سُبْحَانَهُ وَتَعَالَىٰ) samaa-e-duniya par nazil hote hain, aur farmaate hain ke, Kaun hai jo mujhe pukaar raha hai ke, main uss ka jawab doon? Kaun mujh se dua kar raha hai ke, main usay doon? Kaun hai jo Maghfirat maang raha hai ke, Main uss ke gunahon ko mitta doon, gunahon ki saza se bacha loon?[37]
Tirmidhi ki hadith, Rasoolullah (صلى الله عليه وسلم) se poochha gaya ke, kaun se waqt dua sab se zyada qubool hoti hai, to Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Raat ke aakhri tihayi hisse ke beech me aur farz namazon ke baad.[38]
Baat Dua’on ki qubooliyat ki chal rahi hai to,
Tirmidhi ki hadith ka mafhoom aa raha hai, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, “Koi banda aisa nahi hai jo, Allah (ربُّ الْعِزَّت) se dua kare, siway iss ke,..., uss ki dua qubool ki jaati hai.
Ab yahan dua’on ki qubooliyat ki teen suratein batayi ja rahi hain,
Pehli surat ye hai ke, wo dua iss duniya me hi qubool ho jaye,
Doosri surat ye hai ke, wo dua ko aakhirat ke liye uttha kar rakha jaata hai,[39]
Teesri surat ye hai ke, wo dua ke zariye duniya ki buraiyon se bacha liya jata hai uss dua ke barabar,
To dua’en iss tarah qubool ho jaati hain, siway unn dua’on ke jis me uss ne koi ghalat cheez maangi ho, jaise, koi gunah karne ki dua ki ho ya sila rehmi na karne ki yani apne khooni rishtedaron se rishta todhne ki dua ki ho.[40]
Iss me tafseel aur bhi hai, wo hum iss ayat ke conclusion me bayan karenge, kyun ke, lafz-e-Surah me hum ne ek asar bataya tha, Quran ki suraton ka insaan ki infiraadi zindagi me, aur bhi asar bayan karna hai aur jo insaan ka aur Allah Ta’ala ka contract hai wo, aur shaitan ke was-wase kis tarah inn tamam cheezon par asar karte hain, waghairah wahan bayan karenge.
Ek Muttafiq Alaih hadith, Umm Atiya (رَضِيَ ٱللَّٰهُ عَنْها) farmati hain ke, Hume hukum huwa ke hum Eid al-Ftir aur Eid al-Adha ko apni auraton ko, bachhiyon ko, Eid-gaah le aaye, Musalmano ke nek amaal me aur dua’on me shareek hone ke liye.[41]
Bukhari, Muslim aur Muwatta Imam Malik ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, har nabi ko ek dua di gayee hai, aur Main chahta hoon ke, apni dua ko aakhirat me apni ummat ke liye shifa’at ke liye uttha kar rakhoon.[42] aur agar Allah ne chaha, to ye dua meri ummat ke unn logon tak pahunchegi jo shirk kiye baghair inteqaal kiye honge, yani Marte dum tak Allah ke sath kisi aur ilaha ko nahi maane.[43]
Anbiya (عَلَيْهِم ٱلسَّلَام) ki dua’en:
Bukhari aur Muslim ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Jinno me se Ifreet jinn meri namaz me khalal daalne ke liye bhaga, lekin Allah Ta’ala ne mujhe uss par qudrat de di, aur maine usay pakad liya aur iraada kiya ke usay masjid ke ek sutoon ya khambe se baandh doon, takay tum sab uss ko dekho, lekin mujhe mere bhai Sulaiman (عَلَيْهِ ٱلسَّلَام) ki dua yaad aa gayi, jo Quran me, Surah Saad me darj hai: “Uss ne (yani Sulaiman (عَلَيْهِ ٱلسَّلَام) ne) dua ki: Aye mere paalne walay Malik! Mujhe muaaf farma, aur mujhe aisi hukoomat ata farma, jo mere ba’ad kisi aur ke liye na ho, beshak Tu hi ata karne wala hai.”[44] to maine uss jinn ko chhorrh diya.[45]
Musnad Ahmad ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Mujhe Allah Ta’ala ke paas Khaatam an-Nabiyyeen ke taur par uss waqt likh diya gaya tha, jab ke Adam (عَلَيْهِ ٱلسَّلَام) ki abhi takhleeq nahi huwi thi, main tumhe apne nabi banaye jaane ke pehle muamle ke baare me batata hoon:
Main Ibrahim (عَلَيْهِ ٱلسَّلَام) ki dua hoon,
Aur Main Isa (عَلَيْهِ ٱلسَّلَام) ki di huwi basharat ya khush-khabri hoon,
Aur Meri maa ko dikhaya huwa nazara hoon, jab unhone mujhe janam diya, ek noor nikla jis ne damishq yani Damascus ke mahalaat ko roshan kar diya.[46]
Allah ke Bulawe ke maane aaye hain, Pukaarne ya Announce karne ke maane aaye hain:
Bukhari ki hadith, Rasoolullah (صلى الله عليه وسلم) ke inteqaal par Bibi Fatima ke kuch ashaar hain, unn me ye maane aaye hain ke, Allah ke Rasool ne apne Rabb ke bulaawe ka jawab diya hai.[47]
Jung-e-Hunain me, jab Musalman aur Kafiron ka muqabla huwa to shuru me dushman ke hamle ki wajah se Musalman bikhar gaye, jab ke Allah ke Rasool (صلى الله عليه وسلم) apne khacchar par baitthe thay, aur khacchar ki nukail Ibn Abbas (رضي الله عنه) ke hath me thi, jo iss hadith ke rawi hain, aap (صلى الله عليه وسلم) ne hukum diya ke, Ashaab-e-Samurah ko awaz do, jo jung-e-Muta me shamil thay, to Abbas (رضي الله عنه) ne bohot hi buland awaaz me pukaara, kahan hai Ashaab-e-Samurah, to wo log labbaik keh kar wapas aa gaye aur dushman se ladhne lagay, waise hi phir Ansaar ki jam’at ko bhi pukara gaya, aur deegar Musalmano ke groups ko unn ke khaas naamo se wapas bulaya gaya…[48]
Naja’iz Dawe ya ghalat dawa karne,[49] ke maane aaye hain:
Fat’h al-Bari aur Abu Dawood ki ahadith, ek shakhs utth kar bola Aye Allah ke Rasool (صلى الله عليه وسلم), Fulan mera betta hai, daur-e-jahiliyat me mere uss ki walida ke sath na-ja’iz taloqaat thay. Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Islam me waladiyat ka na-ja’iz dawa nahi hai. Zamana-e-Jahiliyat me jo kuch kiya gaya tha wo mansookh kar diya gaya hai. Bache uss ki taraf mansoob hai, jis ke bistar par wo paida huwe aur zaani haq se mehroom hai.[50]
Disturb na Karne ya akela chhorrh dene ya kuch dayr ke liye chhorrh dene,[51] azaad kar dene,[52] ya permanently chhorrh dene,[53] ke maane aaye hain:
Bukhari ki hadith, ek baddu Masjid-e-Nabawi me aa kar peshaab karne laga, Rasoolullah (صلى الله عليه وسلم) ne logon se kaha keusay disturb matt karo, jab wo farigh huwa to Rasoolullah (صلى الله عليه وسلم) ne paani mangwaya aur peshab ki jagah par daal diya.[54]
Bukhari ki ek aur hadith me aya hai ke: Ek aadmi Rasoolullah (صلى الله عليه وسلم) ke paas aaya aur apne qarz ko ada karne ka mutaliba kiya aur sakht alfaaz kahe. Rasoolullah (صلى الله عليه وسلم) ke Sahaba (رضي الله عنهم) uss shakhs ki taraf lapke, to aap (صلى الله عليه وسلم) ne kaha ke: Usay akela chhorrh do, Qarz dene walay ko baat karne ka haq hai.[55]
Anas bin Malik (رضي الله عنه) farmate hain ke, maine 8 saal ki umar se dus saal tak Rasoolullah (صلى الله عليه وسلم) ki khidmat ki, aur iss dauran aap (صلى الله عليه وسلم) ne kabhi mujh par kisi cheez ke tootne ya kharab hone ka ilzaam nahi lagaya, jo mere hath se kharab huwi. Agar aap (صلى الله عليه وسلم) ke ghar walay mujh par ilzaam lagate to aap (صلى الله عليه وسلم) unn se kehte ke, usay chhorrh do, kyun ke, jo kuch taqdeer me hai wo ho kar rahega.[56]
Yahan hum rok denge, aur bhi bohot saari ahadith hain, dua na qabool hone ki kya wujuhaat hain, hum next Saturday In Sha Allah Surah al-Baqarah ki tafseer me agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
It was narrated from Abu Hurairah that the Messenger of Allah (ﷺ) said: There are three whose supplications are not turned back: A just ruler, and a fasting person until he breaks his fast. And, the supplication of one who has been wronged is raised by Allah up to the clouds on the Day of Resurrection, and the gates of heaven are opened for it, and Allah says, ‘By My Might I will help you (against the wrongdoer) even if it is after a while.’”
[27] Narrated Ibn `Abbas: The Prophet (ﷺ) sent Mu`adh to Yemen and said, "Be afraid, from the curse of the oppressed as there is no screen between his invocation and Allah."
حَدَّثَنَا يَحْيَى بْنُ مُوسَى، حَدَّثَنَا وَكِيعٌ، حَدَّثَنَا زَكَرِيَّاءُ بْنُ إِسْحَاقَ الْمَكِّيُّ، عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ صَيْفِيٍّ، عَنْ أَبِي مَعْبَدٍ، مَوْلَى ابْنِ عَبَّاسٍ عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ أَنَّ النَّبِيَّ صلى الله عليه وسلم بَعَثَ مُعَاذًا إِلَى الْيَمَنِ، فَقَالَ " اتَّقِ دَعْوَةَ الْمَظْلُومِ، فَإِنَّهَا لَيْسَ بَيْنَهَا وَبَيْنَ اللَّهِ حِجَابٌ ".
[28] ‘Abdallah b. ‘Amr reported God’s messenger as saying, “The supplication which gets the quickest answer is that made by one distant friend for another.” [Tirmidhi and Abu Dawud transmitted it]
[29] Abud-Darda' (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "The supplication of a Muslim for his (Muslim) brother in his absence will certainly be answered. Everytime he makes a supplication for good for his brother, the angel appointed for this particular task says: 'A meen! May it be for you, too'." [Muslim].
وعنه أن رسول الله صلى الله عليه وسلم كان يقول: "دعوة المرء المسلم لأخيه بظهر الغيب مستجابة، عند رأسه ملك موكل كلما دعا لأخيه بخير قال الملك الموكل به: آمين، ولك بمثل" ((رواه مسلم)).
[30] Salman reported God’s messenger as saying, “Your Lord is munificent and generous, and is ashamed to turn away empty the hands of a servant when he raises them to Him .” [Tirmidhi, Abu Dawud and Baihaqi, in Kitab ad-Da'awat al-kabir]
[31] Sa'd reported God’s messenger as saying that no Muslim will supplicate God for anything and fail to receive an answer when he uses Dhun Nun’s supplication when he was in the belly of the fish:
“There is no god but Thee to whom be the glory. I was indeed a wrongdoer.” (Qur'an, xxi, 87) [Ahmad and Tirmidhi transmitted]
[32] It was narrated from Abu Hurairah that the Messenger of Allah (ﷺ) said: “The pilgrims performing Hajj and ‘Umrah are a delegation to Allah. If they call upon Him, He will answer them; and if they ask for His forgiveness, He will forgive them.”
[33] Anas said, "I was with the Prophet, may Allah bless him and grant him peace, when a man made supplication, saying, 'O Originator of the heavens! O Living, Self-Subsistent! I ask of You.' He said, 'Do you know by what he has made supplication? By the One in whose hand my soul is, he has asked Allah by the Name that He answers when He is asked by it."
[34] Buraida told that God’s messenger heard a man saying, “O God I ask Thee by virtue of Thy being God than whom there is no god, the One, He to whom men repair, who has not begotten and has not been begotten, and to whom no one is equal,” and said, “He has supplicated God using His greatest name, when asked by which He gives and when supplicated by which He answers.” [Tirmidhi and Abu Dawud transmitted it]
[35] Narrated Abu Huraira: Allah's Messenger (ﷺ) (p.b.u.h) talked about Friday and said, "There is an hour (opportune time) on Friday and if a Muslim gets it while praying and asks something from Allah, then Allah will definitely meet his demand." And he (the Prophet) pointed out the shortness of that time with his hands.
[37] Abu Hurairah narrated that the Messenger of Allah said: “Our Lord descends every night to the nearest heaven, until the last third of the night remains, so He says: ‘Who is calling upon Me so that I may answer him? Who is asking from Me so that I may give him? And who is seeking forgiveness from Me, so that I may forgive him.’”
[38] Abu Umamah (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) was asked: "At what time does the supplication find the greatest response?" He (ﷺ) replied, "A supplication made during the middle of the last part of the night and after the conclusion of the obligatory prayers." [At-Tirmidhi]
وعن أبي أمامة رضي الله عنه قال: قيل لرسول الله صلى الله عليه وسلم: أي الدعاء أسمع؟ قال: "جوف الليل الآخر ودبر الصلوات المكتوبات". رواه الترمذي وقال حديث حسن.
[39] Abu Hurairah narrated that the Messenger of Allah (ﷺ) said: “There is not a man who calls upon Allah with a supplication, except that he is answered. Either it shall be granted to him in the world, or reserved for him in the Hereafter, or, his sins shall be expiated for it according to the extent that he supplicated - as long as he does not supplicate for some sin, or for the severing of the ties of kinship, and he does not become hasty.” They said: “O Messenger of Allah, and how would he be hasty?” He (ﷺ) said: “He says: ‘I called upon my Lord, but He did not answer me.’”
2 - ما مِن رجلٍ يَدعو اللَّهَ بدعاءٍ إلَّا استُجيبَ لَهُ، فإمَّا أن يعجَّلَ له في الدُّنيا، وإمَّا أن يُدَّخرَ لَهُ في الآخرةِ، وإمَّا أن يُكَفَّرَ عنهُ من ذنوبِهِ بقدرِ ما دعا، ما لم يَدعُ بإثمٍ أو قَطيعةِ رحمٍ أو يستعجِلْ. قالوا : يا رسولَ اللَّهِ وَكَيفَ يستَعجلُ ؟ قالَ : يقولُ : دعوتُ ربِّي فما استجابَ لي
الراوي : أبو هريرة | المحدث : الألباني | المصدر : صحيح الترمذي
الصفحة أو الرقم : 3604 | خلاصة حكم المحدث : صحيح دون قوله: "وإما أن يكفر عنه من ذنوبه بقدر ما دعا"
التخريج : أخرجه مسلم (2735) بنحوه، والترمذي (3604) واللفظ له، وأحمد (9148) مختصراً
[40] Qutaybah > Ibn Lahīʿah > Abū al-Zubayr > Jābir: the Messenger of Allah said: “There is none who utters a supplication, except that Allah gives him what he asked, or prevents evil from him that is equal to it – as long as he does not supplicate for something evil, or the cutting of ties of the womb.”
[41] Narrated Umm 'Atiyah (RA): We were commanded to bring out on 'Eidul-Fitr and 'Eidul-Adha, the young women and the menstruating women to participate in the goodness and supplications of the Muslims. However, the menstruating women would refrain from the (actual) place of prayer. [Agreed upon].
وَعَنْ أُمِّ عَطِيَّةَ قَالَتْ: { أُمِرْنَا أَنْ نُخْرِجَ اَلْعَوَاتِقَ, وَالْحُيَّضَ فِي الْعِيدَيْنِ; يَشْهَدْنَ الْخَيْرَ وَدَعْوَةَ اَلْمُسْلِمِينَ, وَيَعْتَزِلُ اَلْحُيَّضُ اَلْمُصَلَّى } مُتَّفَقٌ عَلَيْهِ - صحيح. رواه البخاري (324)، ومسلم (890) مع مراعاة أن الحافظ قد تصرف في اللفظ.
[42] Yahya related to me from Malik from Abu'z-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Every prophet is given a supplication (dua), and I wish to preserve my dua as intercession for my community in the next world.
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " لِكُلِّ نَبِيٍّ دَعْوَةٌ يَدْعُو بِهَا فَأُرِيدُ أَنْ أَخْتَبِئَ دَعْوَتِي شَفَاعَةً لأُمَّتِي فِي الآخِرَةِ " .
[43] Abu Huraira reported God’s messenger as saying, “Every prophet has a supplication which receives an answer, but whereas every prophet made his supplication in this world, I have kept mine till the day of resurrection to be used in intercession for my people, and if God will, it will reach those of my people who have died without associating anything with God.” [Muslim transmitted it, and Bukhari has a shorter version]
[45] Abu Huraira reported God’s Messenger as saying, “An ‘ifrit of the jinn escaped yesterday to interrupt my prayer, but God gave me power over him, so I seized him and intended to tie him to one of the pillars of the mosque in order that you might all look at him; but I remembered the supplication of my brother Solomon, ‘My Lord, give me such a kingdom as will not be fitting for anyone after me’ (Al-Qur’an; 38:35) so I made him clear out.” [Bukhari and Muslim]
[46] Al- `Irbad b. Sariya reported God's messenger as saying, "I was inscribed in God's presence as the seal of the prophets when Adam was prone in his basic substance[1]. I shall inform you about the beginning of my career:
it was the petition of Abraham[2], the good tidings by Jesus[3], and the vision my mother saw when she gave birth to me and a light issued to her from which the castles of Syria shone for her."
i.e., the substance to which bodily form was to be added and to which the soul was to be joined. The tradition says Muhammad was inscribed in God's presence as the seal (i.e., the last) of the prophets before Adam's creation was complete.
Cf. Quran; 2:129.
Cf. Quran; 61:6 [It is transmitted in Sharh as-sunna, and Ahmad transmitted it on the authority of Abu Umama from "I shall inform you . . .'' to the end]
[47] Anas told that when the Prophet's illness became heavy, he began to be overwhelmed by anxiety, and Fatima said, "Alas for the anxiety, father!" He replied to her, "Your father will have no anxiety after to-day." Then when he died, she said, "0 my father! He has responded to a Lord who summoned him. 0 my father! In the garden of Firdaus is his destination. 0 my father[*] To Gabriel we shall announce his death!" Then when he was buried Fatima said, "Anas, have you people found it an easy task to scatter earth over God's messenger?" [Bukhari transmitted it]
[48] Ibn `Abbas said: I was present with God's messenger at the battle of Hunain. When the Muslims and the infidels met the Muslims turned in retreat, but God's messenger began to spur his she-mule in the direction of the infidels, while I was holding the bridle of his she-mule to restrain it, desiring that it should not go quickly, and Abu Sufyan b. al-Harith was holding God's messenger's stirrup. God's messenger then said, "Call those who were present at the gum-acacia tree[1]." `Abbas, who had a loud voice, told that he called at the top of his voice, "Where are those who were present at the gum-acacia tree?" adding, ``I swear by God that I made them turn back when they heard my voice as cows turn back to their young." They said, "At your service, at your service." They and the-infidels then fought, and the call among the Ansar was, "O company of the Ansar, O company of the Ansar." Then the call was confined to the B. al-Harith b. al Khazraj[2]. God's messenger watched their fighting while sitting on his she-mule like one stretching out his neck, and said, "This is when the oven has become hot[3]." Then taking some pebbles and throwing them in the faces of the infidels he said, "Be routed, by the Lord of Muhammad." I swear by God that no sooner had he thrown the pebbles at them than I began to see their power becoming weak and their ranks, turning in retreat.
The reference is to the battle of Mu'ta.
Those who swore allegiance to the Prophet at al-Hudaibiya. Cf. Quran, 48:18.
A tribal group which formed a section of the Ansar.
A figure of speech meaning that the fighting has become violent. [Muslim ]
It was narrated from Hudhaifah bin Yaman that the Messenger of Allah (ﷺ) said: “There will be callers at the gates of Hell; whoever responds to them they throw them into it.” I said: “O Messenger of Allah, describe them to us.” He said: “They will be from our people, speaking our language.” I said: “What do you command me to do, if I live to see that?” He said: “Adhere to the main body of the Muslims and their leader. If there is no such body and no leader, then withdraw from all their groups, even if you bite onto the trunk of a tree until death finds you in that state.”
[49] Thabit b. ad-Dahhak reported God’s Messenger as saying, “If anyone swears by a religion other than Islam falsely he is like what he has said.* A son of Adam may not take a vow about something which he does not possess, and if anyone kills himself with something in this world he will be punished with it on the day of resurrection. If anyone curses a believer it is like murdering him, if anyone charges a believer with infidelity it is like murdering him, and if anyone makes a false claim to gain much thereby God will give him less instead of more.” [Bukhari and Muslim] *Opinions differ about the meaning. Some say it means he is a liar, others that he is an infidel.
[50] ‘Amr b. Shu'aib, on his father’s authority, said that his grandfather told of a man who got up and said, “Messenger of God, so and so is my son; I had illicit intercourse with his mother in the pre-Islamic period.” God’s Messenger replied, “There is no unlawful claiming of paternity in Islam. What was done in pre-Islamic times has been annulled. The child is attributed to the one on whose bed it is born, and the fornicator is deprived of any right.” [Abu Dawud]
[51] Al-Bara' b. `Azib said: On the day of al-Hudaibiya we were along with God's messenger to the number of fourteen hundred. Now al Hudaibiya was a well which we drained leaving not a drop in it, and when the Prophet heard of that he came to it and sat down beside it. He called for a vessel of water, and when he had performed ablution, rinsed his mouth and made supplication, he poured the water into it, and told them to leave it for a time. Then they drew sufficient water for themselves and their animals until they left. [Bukhari transmitted it]
[52] 'Imran bin Husain (May Allah be pleased with him) said: We were with the Messenger of Allah (ﷺ) on a journey and there was a woman from the Ansar riding a she-camel. She abused and invoked curse upon it. The Messenger of Allah (ﷺ) heard it and said, "Off load the she- camel and set it free because it has been cursed." [Muslim]
وعن عمران بن الحصين رضي الله عنه الله عنهما قال: بينما رسول الله صلى الله عليه وسلم في بعض أسفاره، وامرأة من الأنصار على ناقة، فضجرت، فلعنتها، فسمع ذلك رسول الله صلى الله عليه وسلم فقال: "خذوا ما عليها ودعوها، فإنها ملعونة" قال عمران: فكأني أراها الآن تمشي في الناس ما يَعرض لها أحد. ((رواه مسلم)).
[53] Anas ibn Malik said, "A man said, 'Messenger of Allah, we were in a house and there were a large number of us and we had a lot of property in it. Then we moved to another house and our numbers decreased and our property became less in it (the new house).' The Messenger of Allah, may Allah bless him and grant him peace, said, "Go back to it (the first house) or leave it (the second house) - it is bad.'"
[54] Narrated Anas bin Malik: The Prophet (ﷺ) saw a Bedouin making water in the mosque and told the people not to disturb him. When he finished, the Prophet (ﷺ) asked for some water and poured it over (the urine).
حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، قَالَ حَدَّثَنَا هَمَّامٌ، أَخْبَرَنَا إِسْحَاقُ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم رَأَى أَعْرَابِيًّا يَبُولُ فِي الْمَسْجِدِ فَقَالَ " دَعُوهُ ". حَتَّى إِذَا فَرَغَ دَعَا بِمَاءٍ فَصَبَّهُ عَلَيْهِ.
[55] Narrated Abu Huraira: A man came to the Prophet (ﷺ) and demanded his debts and used harsh words. The companions of the Prophet wanted to harm him, but the Prophet (ﷺ) said, "Leave him, as the creditor (owner of the right) has the right to speak."
حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، عَنْ سَلَمَةَ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَتَى النَّبِيَّ صلى الله عليه وسلم رَجُلٌ يَتَقَاضَاهُ فَأَغْلَظَ لَهُ فَهَمَّ بِهِ أَصْحَابُهُ. فَقَالَ " دَعُوهُ فَإِنَّ لِصَاحِبِ الْحَقِّ مَقَالاً ".
[56] Anas said: I served God's messenger for ten years from the time I was eight years old and he never blamed me for anything which was destroyed at my hand. If any member of his family blamed me, he said, "Leave him alone, for if anything were decreed it would happen." [This is the wording in al-Masabih, and Baihaqi has a slightly different version in Shu'ab al-iman]
2 - خدمتُ رسولَ اللهِ - صلَّى اللهُ عليهِ وسلَّمَ - وأنا ابن ثمانِ سنينَ، خدمتُه عشرَ سنين، فما لامني على شيءٍ قطُّ أتي فيه على يدي، فإن لامني لائمٌ من أهله؛ قال : دعوه؛ فإنه لو قضي شيءٌ كان.
الراوي : أنس بن مالك | المحدث : الألباني | المصدر : هداية الرواة
الصفحة أو الرقم : 5756 | خلاصة حكم المحدث : إسناده صحيح
التخريج : أخرجه أحمد (13442) بنحوه، وابن أبي الدنيا في ((الرضا عن الله بقضائه)) (4)، والخرائطي في ((مكارم الأخلاق)) (71) مختصراً
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum Surah al-Baqarah ki 23wi ayat ki tafseer me lafz-e-Surah par Quran ki Suraton ke arrangement ki tafseel sunn rahay thay. Aaj ke dars me hum issi lafz par kuch scientific analysis sunenge.
Aur agar tum shak me ho, iss Kalam ke baare me jo Hum ne apne bande (Muhammad (صلى الله عليه وسلم)) par utaara (ke ye Hamara nazil karda kalam hai ya nahi) to iss jaisi ek Surat bana lao, aur Allah ke siway apne madadgaaron ko bula lo, agar tum sachay ho.
105. SURAH (Chapter of the Quran) ( سُوْرَةٍ ( س و ر 2:23 – Part 3
Pichle do hafton se lafz-e-surah ki tafseer chal rahi hai, pehle hafte mein hum ne iss lafz ke maanay Quran aur Hadith ki roshni mein samajhe aur dusre hafte mein inn Quran ki suraton ke structure ke bare mein jaana.
(س و ر) ke root ya madde se bane iss lafz me, ek aur maane aate hain, iss ko aaj hum analyze karenge:
Edward William Lane apni Lexicon me likhte hain ke, Lafz-e-Surah ke madde me Chhalang laga kar oopar chadhne ke maane aate hain, jaise kisi dewar per charrhna - ye maane physical cheezon ke charrhe liye bhi istemaal kiya ja sakta hai, jaise Deewar par charrhna aur abstract cheezon ke liye bhi istemaal kiya ja sakta hai, jaise dimagh par nasha charrhne ke maane bhi aaye hain.
Oonchi deewaron se mehfooz karda shehr ke maane aaye hain,
Uchhal kar hamla karne, kisi deewar par ya sawari par charrhne, kisi cheez ki shiddat jaise shiddat ki sardi ke, darja, ohda, izzat,[1] fazeelat dene ke maane aaye hain jaise mehmaan nawazi me mehmaan ko izzat di jaati hai,[2] ye sab maane iss lafz me aaye hain.
Jab ye maane quran ki surton per lagayenge to,
Jaise jaise Quran parrhte chale jayenge, to insaan ke ilm ka level badhta chala jayega, har daur me nayi cheezen khulti chali jayengi, jitna parrhte chale jaoge, utna ilm badhta chala jayega.
Har surtein ek sidi hai, step hai, ya level hai, jo doosri surat ki taraf charrhte chali jati hai,
Har ek surat, doosri surat se alag hai, mukhtalif hai aur har soorat ki azmat ke darje hain.
Har surat apne hi andaz mein azeem hai, har soorat ki koi na koi fazeelat hai, jis par hum ahadith sunn chuke hain.
Jo acchai ki taraf le jati hai, ilm ki oonchaiyon par le jati hain.
Fauran hum ek sukoon ki kaifiyat mehsoos karte hain, kyun ke, farishte gher lete hain.
Quran me ata hai ke, Haqeeqi Momin to wo hain ke, jab Allah ka zikr kiya jata hai, to unn ke dil darr jaate hain aur jab unhe uss ki ayaat parrh kar sunai jaati hain to unn ka imaan aur badh jata hai, aur wo apne paalne wale malik par tawakkal ya bharosa karte hain.[3]
Insaan ke iman ka level ek jaisa nahi rehta, kum aur zyada hota rehta hai, to Allah Ta’ala farma rahe hain ke, jab Momino ke saamne Quran ki ayaat parrhi jaati hain, to unn ka iman aur badh jata hai.
To pata chala ke, Iman kabhi bhi constant nahi rehta, aur Iman ke iss fluctuation ki wajah se, Sahaba (رضي الله عنهم) bhi pareshan ho kar Rasoolullah (صلى الله عليه وسلم) ki khidmat me aaye aur kaha ke, Aye Allah ke Rasool (صلى الله عليه وسلم) hum to munafiq ho gaye, Rasoolullah (صلى الله عليه وسلم) ke poochhne par unhone bataya ke, jab hum aap ke sath hote hain to hum aakhirat ki fikr karte hain aur Jannat aur Dozaq ke baare me aisa jaante hain, jaise ke hum unhe dekh rahe hon, lekin jab hum apne biwi, bachon aur roz-marra ki zindagi me masroof ho jaate hain to, inn sab se hamara dimagh hatt jata hai, aur wo kaifiyat baqi nahi rehti. Iss par Rasoolullah (صلى الله عليه وسلم) ne teen baar dohraate huwe farmaya, Agar tumhari ye kaifiyat hamesha rahegi, jo mere sath hone par rehti hai aur tum har waqt zikr-e-Ilahi me mashghool raho, to Farishte tum se tumhare bistaron me aur tumhare chalne wale raaston me, aa kar hath milayenge, lekin Aye Hanzala, jo iss hadith ke rawi hain (رضي الله عنه), hume waqt iss duniya ke muamelaat me bhi sarf karna hai aur Allah ki yaad me bhi.[4]
To iman badhta aur ghatt-ta rehta hai, aur yehi mamela sahaba (رضي الله عنهم) ke sath bhi tha.
Phir, Quran Surah al-Maidah me baaz ghair Musalmano ke baare me farmata hai ke, “Aur jab unhone suni wo cheez jo ke, Rasolullah (صلى الله عليه وسلم) par nazil ki gayee hai (yani ke Quran), to tum dekhte ho ke, unn ki aankhon se aansu jaari ho jaate hain, iss liye ke unhone haq baat pehchhaan li aur wo kehte hain ke, Aye hamare paalne wale malik hum iman le aaye, to hum ko gawahi dene walon me shamil kar de ya likh de”.[5]
Ye cheez, hum aaj bhi dekh sakte hain, kyun ke, aaj kal youtube par ek trend chal raha hai, har cheez ke reaction dene ka. Kayee aise videos saamne aaye hain, jis me Quran sunne par, ghair Musalmano ko rote huwe dekha gaya hai.
Ab hum musalmaan bhi, jo aksar-o-beshtar quran ko baghair samjhe ke parrhte hain, hum bhi jab Quran ko sunte hain to aise hi rone lagte hain.
Aur agar samajh me aane lagay to, aur bhi zyada log rotay hain, jaisa ke Haram ki tarawih me hume dikhta hai.[6]
Quran apne aap ko, Surah at-Tauba me aur Surah al-Fath me kalamullah kehta hai, ye Allah ki speech hai, Allah ka kalam hai.[7]
Jo log Quran parrh kar Islam qabool kare, wo kehte hain ke, hume aisa lagta ke Quran ke zariye Rabb-e-Kayenaat hum se baat kar raha hai. Professor Jeffrey Lang, Mathematics ke professor hain, wo kehte hain ke, Quran pehle sawal karta hai, phir uss ka jawab khud deta hai aur phir doosre sawal karta aur unn ke jawab deta hai, to ek qism ka dialog hai Quran, jis ki wajah se banda Quran me laga rehta hai.[8]
To ye saari cheezen insaan ke dimagh par aisa asar chhorrh deti hai, jis se na sirf sukoon milta hai, balke wo haq ko paane ki Chahat badhti chali jaati hai, yahan tak ke banda Islaam qabool kar leta hai.
Aur Musalmaan jab iss ko samajh kar parrhte hain, to uss ka positive asar unn ki zindagiyon par parrhta hai.
Surah al-Baqarah ki ye ayat, jis ki tafseer hum sunn rahe hain, wo challenge de rahi hai ke, iss Quran ke jaisi ek surat bana lao;
Jo sab se pehla challenge Quran ne diya, wo Surah al-Isra me hai, farmaya ke; Aap (صلى الله عليه وسلم) keh dijiye ke, agar tamam insaan aur tamam jinn jama ho jaye aur koshish kare ke iss Quran jaisi (koi kitab) le aaye, to wo nahi la sakenge, agarche wo ek doosre ki madad kare (iss kam ko anjaam dene me).[9]
Arab apni zaban par fakhr karte thay ke, iss me har cheez ke kayee naam hain, iss liye wo doosri zabano ko ajami zaban, yani goongi zaban kaha karte thay, kyun ke, unn zabano me alfaaz ki kami thi, Arabi ke Muqable me.
To sab se pehla challenge Quran ka ye tha ke, iss jaisa Quran le aao.
To kya logon ne, ya uss waqt ke Arabon ne koshish nahi ki hogi? Wo to Arabi Zuban ke champions thay. Saat chotti ki nazmein ya poems Kabatullah me lattka di gayee thi, jinhe Saba Muallaqaat kaha jaata hai, jo Arabon ke – Saat yani seven paye ke shayeron ke qaseede thay.[10]
Moulana Tariq Jameel Sahab ne, Quran ki fazeelat par bayan dete huwe ek qissa bayan kiya tha ke, Abdullah ibn Mukaffa ek Persian Shayer tha, jisay Makkah walon ne kaha ke Quran ki takkar ka kalam banao,[11] ye waqiya EJ Brill ki kitab “The Encyclopedia of Islam” me bhi darj hai,[12] Ibn Mukaffa ne kaha ke, ek saal ka ration dedo, to ye kaam ho sakta hai.
To ek saal tak wo uss kalam par kaam karta raha aur jab uss ne bana liya, to wo ghar ke bahar aya, aur ek gali se guzra to Quran ki Surah Hud ki 42 se 46 jo ayaat hain, uss ke kaano me padi to, usay samajh aa gaya ke, wo Quran ka muqabla nahi kar sakta, uss ne wapas ja kar apna kalam phaad dala.
Saba Muallaqat me se ek shayer, Labid bin Rabia (رضي الله عنه) bhi thay, jis ka ek sheyr ye tha ke, “Allah ke siway har cheez jhoot hai, bekar hai”,[13] Bukhari, Muslim, Tirmidhi aur Ibn Majah ki ahadith me ata hai ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya, “Sab se sachi baat jo koi shayer keh sakta tha, wo Labid Shayer ne kahi, “Allah ke siway har cheez batil hai, jhoot hai””[14]
Jab Labid ne Madina me Quran suna, Surah al-Kauther, to wo uss se mutasir ho gaya aur Iman le aya.[15] Musalman hone ke baad, Shayeri chhorrh di, jab poochha gaya ke, Islam laane ke baad ka kalam sunaiyye, to unhone Quran ki tilawat ki, aur kaha ke, mera kalam ab Quran hai.[16]
Islamic Awareness website par, kayee logon ke naam diye gaye hain, jinhone Quran ke takkar ka kalam banane ki koshish ki hai.
Uss me ek aur naam jo aata hai, wo Musailima kazzab ka hai, jis ne Quran ki tarah ka kalam banane ki koshish ki aur fail ho gaya. Ussi zamane me logon ne keh diya ke, wo jo keh raha hai, jhoot hai.[17]
Phir Quran me iss challenge ko kum kiya gaya, doosra challenge 10 suraton ka diya gaya, farmaya ke, “Kya wo kehte hain ke, Uss ne (yani Rasoolullah (صلى الله عليه وسلم)) ye (Quran) khud gadh liya hai? Aap (صلى الله عليه وسلم) keh dijiye ke iss jaisi dus suratein bana lao aur Allah ke siway jis jis ko pukaarte ho, bula lao agar tum sache ho.[18]
Iss ke baad challenge ko aur kum kar diya gaya, jaisa ke Surah Younus me aya hai ke, “Kya ye log kehte hain ke, Rasoolullah (صلى الله عليه وسلم) ne khud apni taraf se bana liya ya ghad liya hai? Aap (صلى الله عليه وسلم) keh dijiye ke tum bhi iss tarah ki ek surat bana lao aur Allah ke siway jis ko bula saktay ho bula lo, agar tum sachay ho.[19]
Phir Surah al-Baqarah ki iss ayat me bhi ek surat bana laane ka challenge diya gaya hai.[20] Aur ye final challenge samajh me ata hai, kyun ke, iss ke baad wali ayat me farmaya, agar tum aisa na kar sako, aur ek challenge dete huwe farmaya ke, tum aisa hargiz nahi kar sakte ho, to phir tayyar raho uss aag ke liye jis ka eendhan, jis ka fuel insaan aur pathar honge, jo tayyar ki gayee hai kafiron ke liye, iss quran ka inkaar karne walon ke liye.[21]
Agar koi dawa karta bhi hai ke, uss ne Quran jaisi koi cheez bana li hai, to phir ye to ek himaqat hai, kyun ke, aisa karne walay iss duniya me utthay to bohot saare aur unn ke kaam ko logon ne analyze bhi kiya, Quran se compare kiya aur kaha ke, ye Quran ke level tak to pohonch hi nahi sakta, ghair musalmano ne khud kaha ke ye itna ghattiya kaam hai ke, Quran ke level ko nahi pahunch sakta.
Lekin hum dekhte hain ke, aaj bhi kuch mas’khare log hain, jo ye kehte hain ke, hum ne Arabi zubaan me Quran jaisa kuch likh dala hai.
Iss ko analyze karne ke liye, ek misal se iss baat ko samjhiye jo Mansoor Khagga ne di ke, Musa (عَلَيْهِ ٱلسَّلَام) ke zamane me jaadu ka bol bala tha, to Musa (عَلَيْهِ ٱلسَّلَام) ko aisa mojeza diya gaya jo uss waqt ke chotti ke jaadugaron ki jaadu ko todh sakta tha. To jab Musa (عَلَيْهِ ٱلسَّلَام) ne apna maujeza Firawn ko dikhaya, to uss ne kaha ke ye to jaadu hai, aur uss ne mulk bhar ke jaadugaron ko jama kiya aur Musa (عَلَيْهِ ٱلسَّلَام) ke sath muqabla karwaya.
Quran me aata hai ke, unn jaadugaron ne bohot hi bada jaadu barpa kiya, jo logon ki aankhon ka dhoka tha, Wahi ke zariye Musa (عَلَيْهِ ٱلسَّلَام) ko hukum hota hai ke, wo apna asa daale, jo ek baday saamp ki shakal lekar unn jaadugaron ki jaadu ko kha jata hai.
Iss maujeze ko dekh kar tamam ke tamam jaadugar samajh gaye ke ye maujeza hai, aur jaadu nahi hai, ye Musa (عَلَيْهِ ٱلسَّلَام) ke nabi hone ki nishani hai, aur Allah ke Rabb hone ki nishani hai, to wo fauran sajde me girr gaye.
Lekin aam public ke samajh me ye baat nahi aayi, unn ke liye to jaadugar ki lakdi aur rassi jo saamp ki tarah dikh rahi thi aur Musa (عَلَيْهِ ٱلسَّلَام) ka asa jo asli saamp bann gaya tha, uss me unhe koi farq nazar nahi aya.
Theek issi tarah, Quran ki Arabi ki jo depth hai, eloquence hai, fasahat hai, style hai, jo uss waqt ke Arab samajh gaye ke, ye cheez hi koi aur hai, aur jo challenge ye de rahi hai, usay qubool nahi kiya ja sakta. Iss jaisa kalam nahi banaya ja sakta.
Lekin, aaj jo aam aadmi hai, jisay Arabi hi nahi maloom, uss ke saamne agar koi Quran ki ayat ke alfaaz ko thoda bohot change karke, kuch Arabi pesh ki jaye jo uss jaisi sunai deti hai, to usay to nahi pata chalega ke inn dono me farq kya hai.[22]
Quran ke challenge ko aaj ke daur me samjhana padega ke, ye challenge kya tha?
Arabi zaban me, Quran ke aane se pehle Prose bhi tha, aur Poetry bhi thi. Ye do alag alag style thay aur Arab inn dono se khoob waqif thay.
Jab Quran nazil huwa to, Arabi zaban me ek naya aur unique style le aya, jisay Quran khud Kalamullah ka naam deta hai. Ye Allah ki speech hai, iss ko samajhne walon ko aisa lagta hai ke Allah Ta’ala khud hum se baat kar rahe hain. Iss ka impact aisa tha ke, log pareshan ho gaye. Iss ke alawa Quran ne naye alfaaz diye, purane alfaaz ke maano me ek naya dimension diya.
Misal ke taur par, lafz-e-ar-Rahman Quran ke aane se pehle Arab me istemaal nahi hota tha. Jab Quran ne “Bismillahi ar-Rahman ar-Raheem” kaha to Lafz-e-Raheem Arabon ke aam istemaal me tha, lekin Lafz-e-Rahman istemaal me bilkul nahi tha, lekin Arabon ko uss ke maane samajh me aa gaye, ye unn ki zaban ke liye ek naya dimension tha.
Baaz log pareshan ho gaye, ye kaunsa naya khuda hai, “ar-Rahman”, hum to isay nahi jaante. Lekin Quran ki Arabi ko sunn kar unhe maza ata, Rasoolullah (صلى الله عليه وسلم) ko namaz me khada Quran ki tilawat karte dekhte to chhup chhup kar uss ko sunte.
Ye hai Quran, aur iss ka ye challenge,…, Arabon ne qabool to kiya lekin uss ko poora na kar paye.
Itni science aur technology aagay badh gayee hai, to Quran ka ye challenge 1400 saal se aaj tak khayem hai, iss technology ko istemaal karke bana lao, ek surat - jo sab se chhotti surat hai, wo 3 chhotti chhotti ayaat se bani huwi hai.
Ab keh rahe hain ke, ChatGPT ya AI ki madad se iss challenge ko poora karenge, Quran ki Surah al-Baqarah ki ayaat hum ne abhi suni, tum Allah ke siway jis ki chahte ho madad le lo, lekin phir bhi tum iss jaise Quran nahi bana sakte.
Iss par UK ke speakers corner ke, Mansoor Bhai ka ek video hai, jo ChatGPT ki banayi huwi Arabi ko analyze kar rahe hain.[23]
ChatGPT ne Quran ke kuch alfaaz ko copy kiya, kuch style ko copy kiya, lekin jawab me khud ye bhi kehta hai ke, Quran ko copy nahi kiya ja sakta.
To aaj ki technology khud hatyaar daal di, aur Quran ka aakhri challenge ab bhi khada hai.
Tum chahe kuch kar lo, iss jaisa kalam nahi bana sakte.
Log Quran parrhte hain to, wo unn ke dil-o-dimagh par positively asar karta hai. Unhe itmenaan aur sukoon mehsoos hota hai.
To inhone soncha ke, koi aisi cheez ho jo Quran jaisa asar de. Logon ke dil-o-dimagh ko moh le, unn par chhaa jaye. Quran ki surton ka maamuli sa asar bhi nahi la pa rahe, balke jo la rahe hain uss ka negative effect ho raha hai.
Yahan Baat surton ke asar ki chal rahi hai,
Pehle log lambe bayano me baittha karte thay, ghaur se sunte thay, log bayan ke dauraan focussed rehte thay,
Ya baaz log teen teen ghante ki filme dekha karte thay, aur uss ka asar liye kai din tak log ghoomte thay, phir jab tak koi naya bayan ya nayee film nahi dekhte, uss ka asar kum ho jata tha,
Lekin, aaj insano ki zindagi mein sab se zyada social media ka asar hai, ye asar ka itna negative impact ho raha hai ke, ek study ke mutabiq attention span 2.5 minutes se kum ho kar, sirf 45 seconds ho gaya hai,[24] aur doosri marketing study ke hisab se insan ka attention span marketing videos ke liye sirf 8 seconds reh gaya hai,[25]
Ye attention span per bhi bahut gaur karnay ki zaroorat hai kyun ke iss se hamari namazon per asar parrh raha hai, aisa lagta hai ke uss jinn jis ka kaam sirf namazon mein aa kar bhatkana hai, uss ka kaam asaan ho gaya, balke hum ne khud uss ka kaam asaan kar diya hai.
Kyun ke, Namazon mein se asar khatam ho gaya hai, Quran kehta hai ke, …beshak namaz be-hayai aur buri baton se, bure kaamo se rokti hai…[26]
Agar hum log behayi aur buri baton me aur bure kaamo me mubtala ho rahe hain, to iss ka kya matlab hai? Iss ka matlab ye hai ke, hamari namazein sahih nahi hai.
Namazein, sahih kaise ho sakti hain, jo hum namazon me parrh rahe hain, wo samajh hi nahi rahe hain. Hamari namazein to sharabiyon ki namazein hain, Quran me, Surah an-Nisa me farmaya ke, Aye logo jo iman laye ho, namaz ke qareeb mat jao uss haal me ke tum nashe ki halat me ho, yahan tak ke tumhe maloom ho ya jab tak ke tum samajhne na lago jo tum keh rahe ho…[27]
Hum to samajhte hi nahi ke hum kya parrh rahe hain, namaz me. To hamara attention kis tarah barqaraar rahega.
Iss ke bar-akas, Sahaba (رضي الله عنهم) ki taraf dekhenge toh pata chalta hai ke Ali (رضي الله عنه) ko teer lag gaya aur wo nikaalne nahi de rahe thay takleef ki wajah se, to kisi ne kaha ke, inhe namaz me khada hone do aur jab wo khade huwe to teer ko nikaal liya gaya.
To aisa kaisa attention tha, jo Allah (ربُّ الْعِزَّت) ke saamne khade hone ke liye chahiye, aur hum ek minute bhi kisi cheez par focus nahi kar pa rahe hain.
Iss ki wajah se kai sari dimaghi aur nafsiyati bimariyon mein mubtala ho rahe hain.
Social media mein, Instagram reels ki, Youtube shorts ki, aur Tiktok video ki scrolling karte karte, zaroori nahi ke ussi mauzo per reels aa rahi hon jo aapne pasand kiya, mauzo apnay aap tabdeel ya change hota chala jata hai, wo log jo chaahte hain, wohi dikhaate hain, ye hamare haath mein nahi rehta, toh beech beech mein fahash ya nangi cheezein bhi dikha dete, aur sab par uss ka asar hota, naujawan ho, chotay bacchon par toh asar hota hi hai, bade budhon par bhi asar hota hai,
Aksar ye mana jaata hai ke bade budhon ko asar nahi hota, kyun ke, wo budhe ho gaye hain, lekin zara iss hadith per gaur kijiye,
Rasoolullah (صلى الله عليه وسلم) ne farmaya, Teen log honge jis se Qiyamat ke din, Allah na to baat karenge, aur na unn ko paak karenge, aur unn ko sakht tareen azaab hoga, Pehla hai, ek boodha shakhs jo zina karta hai, Doosra hai, ek ghareeb jo takabbur kare, aur Teesra hai, ek aisa tajir jo baghair qasam khaye maal nahi bechta.[28]
Toh, ye pata chala ke, buri cheezon ka asar sab par hota hai, ab ye dekhne walay per hai ke wo uss fahash cheez ko kitni dayr dekhta hai, sari reel dekhta hai ya fauran ussay change kar deta hai,
To iss Social media ka negative effect jo hum sab par ho raha hai, wo kya hai?
Kisi mehfil me baitthe hain, aur hum dekh rahe hain ke, log apne apne phone me busy hain, ek doosre se baat karne ke bajaye, phone me lagay huwe hain.
Nayee nasal baat cheet karne se darti hai, confidence hi nahi hai. Kya keh rahe hain nahi maloom.
Anxiety ya bechaini, depression ya zehni tanao, aur stress wo asaraat hain jo Social Media ke zyada istemaal ki wajah se paida ho rahe hain, jis ka asar insaani dimagh par parrh raha hai aur mental health par parr raha hai.[29]
Attention Deficit / Hyperactivity Disorder yani ADHD pehle paidaishi bimari huwa karti thi, iss bimari me hota ye hai ke, Bachhe focus nahi kar sakte, kisi cheez par dayr tak apna zehan nahi laga sakte, hyperactive hote hain yani zaroorat se zyada harkat karte hain, jo mahol ke mutabiq nahi hoti, aur impulsive hote hain yani jaldbaaz hote hain, baghair sonche samjhe kaam karte hain.[30]
Research se pata chaltaa hai ke, Dopamine jo chemical hai insaan insaani jism me, jo dimagh ke functions par asar karta hai, iss chemical ki kumi aur ADHD ke beech me taloq hai.[31]
Asal me dopamine ek neurotransmitter hai, ye dimagh ke cells jo ek doosre ko messages bhejte hain, uss me madad karta hai. Ye chemical insaani dimagh khud banata hai aur dimagh ke unn hisson par asar karta hai, jo hum ko khushi, itmenaan aur hausla dete hain. Memory ya yaad-dasht par, mood par, neend, concentration, seekhne ki salahiyat, movement ya chalne ki salahiyat aur deegar jismaani functions ko control karta hai.
Kyun ke, dompamine in tamam cheezon se wabasta hai, to jab aap koi cheez jeet jaate hain ya kisi se milte hain ya koi khaas qism ka khana khaate hain to khushi hoti hai, ye dopamine ki wajah se hai, to insaan chahta hai ke, ye kaifiyat hamesha qayem rahe aur issi liye, ye chemical buri adaton ke addiction ke liye bhi zimmadar hai.[32]
Social Media ki wajah se, insaani dimagh me dopamine release hoti hai, wo aap ko acha mehsoos hota hai, aur jitna zyada dekhte chale jayenge, utna ye chemical release hota rehta hai. Aur iss tareeqe se hum lagay rehte hain aur aaj hum addict ho chuke hain social media ko. Aur iss ke zyada istemaal se anxiety aur depression logon me ho raha hai.
Pew Research Center ki research ke mutabiq, America me 70 fee-sadd baday aur 80 fee-sadd nau-jawan log social media istemaal karte hain, aur inn bimariyon ka shikaar hone ka khatra hain.[33]
To ek taraf Quran ka positive effect hai, aur doosri taraf Social Media jis me aaj aksar-o-beshtar log ghantton lage huwe hain, uss ka Negative effect hamare saamne hai.
Yahan ye analysis khatam huwa, next Saturday In Sha Allah Surah al-Baqarah ki tafseer me agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
[2] Jabir said: When we were digging at the battle of the Trench a huge piece of rock appeared as an obstruction, so they went to the Prophet and told him that this piece of rock had appeared as an obstruction in the trench. Saying, "I shall go down," he stood up (and he had a stone tied on his belly[*], for we had been three days without tasting any food). The Prophet then took the pick and struck it and it became a mound of sand pouring down. I then went off to my wife and asked her if she had anything, for I had seen the Prophet was very hungry, and she brought out a bag containing a sa` of barley. We had a tame lamb which I killed and she ground the barley, and we put the meat in the pot. I then went to the Prophet and told him secretly that we had killed a small lamb and my wife had ground a sa' of barley, inviting him to come and bring some people with him. So, the Prophet shouted, "You who are working at the trench, Jabir has prepared a repast (meal), so come on." God's messenger then said, "Do not take off your pot and do not bake your dough till I come." When he came, I brought out dough for him and he spat in it and invoked a blessing. He then went to our pot, spat, invoked a blessing, and then said, "Call a woman to bake along with you, and take ladlefuls from your pot but do not take it off." There were a thousand present, and I swear by God that they ate till they left it and went away, and our pot was boiling as it had been and our dough was being baked as before. (*For the purpose of allaying the pangs of hunger) [Bukhari and Muslim]
[4] Hanzala Usayyidi, who was amongst the scribes of Allah's Messenger (ﷺ) reported: I met Abu Bakr. He said: Who are you? He (Hanzala) said: Hanzala has turned to be a hypocrite. He (Abu Bakr) said: Hallowed be Allah, what are you saying? Thereupon he said: I say that when we are in the company of Allah's Messenger (ﷺ) we ponder over Hell-Fire and Paradise as if we are seeing them with our very eyes and when we are away from Allah's Messenger (ﷺ) we attend to our wives, our children, our business; most of these things (pertaining to After-life) slip out of our minds. Abu Bakr said: By Allah, I also experience the same. So I and Abu Bakr went to Allah's Messenger (ﷺ) and said to him: Allah's Messenger, Hanzala has turned to be a hypocrite. Thereupon Allah's Messenger (ﷺ) said: What has happened to you? I said: Allah's Messenger, when we are in your company, we are reminded of Hell-Fire and Paradise as if we are seeing them with our own eyes, but whenever we go away from you and attend to our wives, children and business, much of these things go out of our minds. Thereupon Allah's Messenger (ﷺ) said: By Him in Whose Hand is my life, if your state of mind remains the same as it is in my presence and you are always busy in remembrance (of Allah), the Angels will shake hands with you in your beds and in your paths but, Hanzala, time should be devoted (to the worldly affairs) and time (should be devoted to prayer and meditation). He (the Holy Prophet) said this thrice.
حَدَّثَنَا يَحْيَى بْنُ يَحْيَى التَّمِيمِيُّ، وَقَطَنُ بْنُ نُسَيْرٍ، - وَاللَّفْظُ لِيَحْيَى - أَخْبَرَنَا جَعْفَرُ، بْنُ سُلَيْمَانَ عَنْ سَعِيدِ بْنِ إِيَاسٍ الْجُرَيْرِيِّ، عَنْ أَبِي عُثْمَانَ النَّهْدِيِّ، عَنْ حَنْظَلَةَ الأُسَيِّدِيِّ، قَالَ - وَكَانَ مِنْ كُتَّابِ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ - لَقِيَنِي أَبُو بَكْرٍ فَقَالَ كَيْفَ أَنْتَ يَا حَنْظَلَةُ قَالَ قُلْتُ نَافَقَ حَنْظَلَةُ قَالَ سُبْحَانَ اللَّهِ مَا تَقُولُ قَالَ قُلْتُ نَكُونُ عِنْدَ رَسُولِ اللَّهِ صلى الله عليه وسلم يُذَكِّرُنَا بِالنَّارِ وَالْجَنَّةِ حَتَّى كَأَنَّا رَأْىَ عَيْنٍ فَإِذَا خَرَجْنَا مِنْ عِنْدِ رَسُولِ اللَّهِ صلى الله عليه وسلم عَافَسْنَا الأَزْوَاجَ وَالأَوْلاَدَ وَالضَّيْعَاتِ فَنَسِينَا كَثِيرًا قَالَ أَبُو بَكْرٍ فَوَاللَّهِ إِنَّا لَنَلْقَى مِثْلَ هَذَا . فَانْطَلَقْتُ أَنَا وَأَبُو بَكْرٍ حَتَّى دَخَلْنَا عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم قُلْتُ نَافَقَ حَنْظَلَةُ يَا رَسُولَ اللَّهِ . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " وَمَا ذَاكَ " . قُلْتُ يَا رَسُولَ اللَّهِ نَكُونُ عِنْدَكَ تُذَكِّرُنَا بِالنَّارِ وَالْجَنَّةِ حَتَّى كَأَنَّا رَأْىَ عَيْنٍ فَإِذَا خَرَجْنَا مِنْ عِنْدِكَ عَافَسْنَا الأَزْوَاجَ وَالأَوْلاَدَ وَالضَّيْعَاتِ نَسِينَا كَثِيرًا . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " وَالَّذِي نَفْسِي بِيَدِهِ إِنْ لَوْ تَدُومُونَ عَلَى مَا تَكُونُونَ عِنْدِي وَفِي الذِّكْرِ لَصَافَحَتْكُمُ الْمَلاَئِكَةُ عَلَى فُرُشِكُمْ وَفِي طُرُقِكُمْ وَلَكِنْ يَا حَنْظَلَةُ سَاعَةً وَسَاعَةً " . ثَلاَثَ مَرَّاتٍ .
[14] Narrated Abu Huraira: The Prophet (ﷺ) said, "The most true words said by a poet was the words of Labid." He said, Verily, Everything except Allah is perishable and Umaiya bin As-Salt was about to be a Muslim (but he did not embrace Islam).
حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ الْمَلِكِ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم " أَصْدَقُ كَلِمَةٍ قَالَهَا الشَّاعِرُ كَلِمَةُ لَبِيدٍ أَلاَ كُلُّ شَىْءٍ مَا خَلاَ اللَّهَ بَاطِلٌ وَكَادَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ أَنْ يُسْلِمَ ".
[28] Salmān al-Fārisi (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "There are three (types of people) to whom Allah will not speak (on the Day of Judgment), nor will He purify, and they will incur a painful punishment: an aged person who commits fornication, a poor person who is arrogant, and a man who has made (swearing by) Allah as his goods; as he does not buy or sell without swearing by Allah.”
عن سلمان الفارسي رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: «ثلاثة لا يُكَلِّمُهم الله، ولا يزكيهم، ولهم عذاب أليم: أُشَيْمِط زَانٍ، وعائل مُسْتَكْبِر، ورجل جعل الله بضاعته: لا يشتري إلا بيمينه، ولا يبيع إلا بيمينه».
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum Surah al-Baqarah ki 23wi ayat ki tafseer me lafz-e-Surah par Quran aur Ahadith ki roshni me tafseel sunn rahay thay. Aaj ke dars me hum Quran me Suraton ke arrangement kis tarah hai, iss ki tafseel jaanenge.
Aur agar tum shak me ho, iss Kalam ke baare me jo Hum ne apne bande (Muhammad (صلى الله عليه وسلم)) par utaara (ke ye Hamara nazil karda kalam hai ya nahi) to iss jaisi ek Surat bana lao, aur Allah ke siway apne madadgaaron ko bula lo, agar tum sachay ho.
105. SURAH (Chapter of the Quran) سُوْرَةٍ ( س و ر ) 2:23 - Part 2
Lafz-e-Surah ke doosre hissay me, hum baat karenge, Suraton ki maujooda tarteeb par, unn me kis tarah ka rabt hai, kis tarah ki symmetry ya tawazun hai aur kis tarah se suraton ka structure hai.
Sab se pehle, hum sab ko pata hai ke, Quran me 114 Suratein hain, Surah al-Fatiha se le kar, Surah an-Nas tak.
Sahaba ke zamane me, agar Suraton ke koi groups thay to wo, Quran ko parrhne ke groups thay, jisay hum Manzil kehte hain, ya Arabi me Hizb kaha jata hai,…, agar koi Quran ki tilawat ko 7 din me taqseem karna chahta hai, to wo
Pehli Manzil me, Surah al-Fatiha (1) se Nisa(4) tak, 5 Suratein.
Doosri Manzil me, Surah Maidha (5) se Tauba (9) tak, 5 Suratein.
Teesri Manzil me, Surah Yunus (10) se an-Nahl (16) tak, 7 Suratein.
Chohti Manzil me, Surah Isra (Bani Israil) (17) se al-Furqan (25) tak, 9 Suratein.
Paanchwi Manzil me, Surah ash-Shu’ara (26) se YaaSeen (36) tak, 11 Suratein.
Chhetti Manzil me, Surah as-Saffaat (37) se Hujuraat (49) tak, 13 Suratein.
Saatwi Manzil me, Surah Qaaf (50) se Surah Naas (114) tak, 65 Suratein.[1]
Ye sirf Qira’at ke liye group hai, maano se kuch lena dena nahi hai.
Iss grouping me, kum az kum Suraton ka lehaaz kiya gaya hai.
Aur hamare paas Juz ki, yani Paron ki taqseem bhi hai, jo Suraton ka lehaaz nahi karti, magar hume nahi maloom ke ye taqseem kis ne ki. Halanke iss ke liye hadith maujood hai, Abdullah ibn Amr (رضي الله عنه) ke poochhne par, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Quran ko ek maheene me parrh liya karo,
Abdullah ibn Amr (رضي الله عنه) ne kaha ke, mere paas taqat hai ke main iss se zyada parrh sakta hoon.
To Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, bees raaton me mukammal kar lo.
Unhone kaha ke, mujh me iss se zyada karne ki taqat hai,
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, 7 raaton me poora Quran Mukammal kar lo, lekin iss se zyada na karna.[2]
To Paraon aur Manzilon ke liye daleel zaroor maujood hai, lekin Paray Suraton ka lehaaz nahi karte, aur Manzilein Suraton ki taqseem hai.
Jo log Quran ko maano se samajh kar parrhte hain, unhe pata hai ke, Quran me subjects koi story ki tarah jame huwe nahi hain.
Hamare India-Pakistan me jo Ruku ki tarteeb hai, wo subjects par based hai. Uss me bhi kabhi aisa lagta hai ke, ek subject ke chalte chalte beech me kuch ahkamat aa jaate hain.
To zahiri taur par aisa lagta hai ke, Quran me koi subject-wise sequence ya tarteeb nahi hai.
Iss par 18wi sadi aur 19wi sadi me, maghrabi ya western ulama ne kaafi tanz kiya, Quran ko criticize kiya.[3]
Asal me, Quran par criticism koi nayee cheez nahi thi, Baaz Musalman ulama bhi, Quran ko behtar samajhne ke liye, sawal kiya karte thay takay ayaat ka matlab aur uss ke subjects ko achi tarah se samjha jaye, unn ka maqsad samjha jaye.
Abu Bakr al-Nishapuri 10wi sadi eeswi me, sawal karte ke,
ek surat ko, doosre surah ke baad rakhne me kya hikmat hai?
Iss ayat ko, uss ayat ke baad kyun rakha gaya hai?
Inn sawalaat ka jawab uss waqt ke ulama nahi de pa rahe thay, aur ulama me difference of opinion ya ikhtelaaf-e-raaye paida ho gayee.[4]
Iss ki wajah se, baaz ulama ko ye zaroorat pesh ayee ke, Quran ki tarteeb par ghaur-o-fikr kare aur unhone bataya ke,
Quran ki ek ayat kis tarah se baad wali doosri ayat se connected hai, judi huwi hai.
Surah ki aakhri ayat kis tarah se ussi Surah ki pehli ayat ke mutabiq hai.
Aur ek Surah ki pehli ayat kis tarah se, uss se pehle Surah ki aakhri ayat se connected hai ya judi huwi hai.
Iss tareeqe se, unhone bataya ke kis tarah sara ka sara Quran ek ladi ki tarah, ek doosre se juda huwa hai.
Iss ko samjhate huwe, badi lambi tafaseer likhi gayee, jaise ke,
Fakhruddin al-Razi (d. 606H/1209CE) ki,…, Tafseer al-Razi, jo 32 volumes me hai.[5]
Muhammad Ibn Ahmad al-Ansari al-Qurtubi (d. 671H/1273CE) ki,…, Tafseer al-Qurtubi, jo 10 volumes me hai.[6]
Nizam al-Din al-Nishapuri (d. 728H/1327CE) ki,…, Tafseer al-Nishapuri 3 volumes me hai.[7]
Abu Hayyan al-Gharnati (d.745H/1344CE) ki,…, Tafseer al-Bahr al-Muheet 22 volumes me hai.[8]
Ibrahim ibn Umar al-Biqai (d. 885H/1480CE) ki Nazm al-Durar ya (Tafseer al-Biqai) 8 volumes me hai.[9]
Mahmood al-Alusi (d. 1270H/1854CE) ki Ruh al-Ma’ani Tafseer Imam al-Alusi 15 volumes me hai.
Rahima humu Allahu, Allah Ta’ala inn sab ko apni rehmat me lapaytt le.
Inn tamam tafaseer ki summary Abu Bakr Ibn al-Arabi (رَحِمَهُ ٱللَّٰهُ) (d. 543H/1148CE) ki zubani ye hai ke, Quran-e-Majeed ki ayaat ko iss tarah joda gaya hai ke, wo ek lafz ki tarah hain, hum ahangi ke sath ya harmoniously juday huwe hain aur ek structure me yaksaan hain, even hain.[10]
Ye research 20wi sadi eeswi me aur aagay badi, baaz ulama ne Quran ke, Mutaleya ke zariye, Mufassireen ne Suraton ko majmooi taur par, yani jaisa ke Surah ka,…, ek subject hai, ya ek theme ki nazar se dekhne lagay, jis me;
India ke Abdul Hameed al-Farahi Sahab (d. 1930CE) hain, inn ki kitab Nizam al-Quran issi topic par hai,
Pakistan ke, Amin Ahsan Islahi Sahab (d. 1997CE) hain, inn ki tafseer Tadabbur-e-Quran hai, Dr. Israr Ahmed Sahab apni tafseer me inn ke kaam ka zikr kiya karte thay.
Iran ke, Muhammad al-Tabatabai (d. 1981CE) hain, aur
Egypt ke, Sayyid Qutub (d. 1966CE) hain, inn ki tafseer Fi Zilaalil Quran bohot mash’hoor huwi, iss ke English aur Urdu Translations bhi huwe.[11]
Rahima Humu Allah.
Raymond Farrin jo Associate Professor hain American University of Kuwait me, wo apni kitab Structure and Quranic Interpretation me likhte hain ke, 1980 eeswi ke baad se iss topic par kayee ulama ne Structure of the Quran par research ki hai, unn me;
Angelika Neuwirth (Noywirt) hain, ye Free University of Berlin, Germany me Professor hain Quranic Studies ki,[12] Inn ke kayee lectures Youtube par maujood hain.
Pierre (Pear) Crapon de Caprona hain, 1981 me inn ki French me ek kitab chhapi, jisay baad me Arabic me bhi translate kiya gaya, jo Makki Suraton ke rhythmic patterns ya structure par hai.[13]
Muntasir Mir Sahab hain, ye retired Professor hain Islamic Studies ke, US me Younstown State University ke, inhone Coherence in the Quran ke naam se ek kitab likhi hai, jo Amin Islahi Sahab ki Tadabbur-e-Quran me Quran ke Nizam par ek Mutaleya hai.[14] Kayee aur kitabein inhone likhi.
Egypt ke Muhammad Abdel Haleem hain, jo Professor of Islamic Studies hain, School of Oriental and African Sturdies, London ke. Inn ki kayee kitabein hain Quran ke mauzoo’at aur andaaz par, aur inn ka apna Quran ka tarjuma bhi hai.[15]
Mathias Zahniser ki Surah Maryam par Ring Structure ke mutalliq research darj hai, Structural Dividers in the Quran naami kitab me.[16]
Neal Robinson ne bhi iss kaam me, yani Structural Dividers in the Quran me contribute kiya hai. Unn ki apni Kitab bhi hai, Discovering the Quran jo structural interpretation of Quran par mabni hai.
Carl Ernst hain, jin ki kitab How to Read the Quran, bhi Qura ke style aur harmony ke baare me baat kar rahi hai.
Phir Belgium ke Michel Cuypers hain, jinhone Quran ke Ring composition par bohot saare studies se madad ki hai.
Inn tamam scholars ke hawale dete huwe, Dr. Raymond Farrin likhte hain ke, Quran me, Symmetry ya mazameen ka jo tawazun hai wo teen qism ka hai.
Pehli qism hai, Parallelism yaani ke, jo subjects jis sequence me ek surat me aaye hain, to doosre surah me bhi wohi sequence me ayenge, jaise agar teen subjects ABC ki sequence me agar ek surat me aye hain, to doosri surat me bhi wohi ABC ki sequence me hi ayenge.
Doosri qism hai, Chiasm (Kai’asm) ya Mirror image ki tarah, yaani ke agar mazameen ya subjects pehli surat me ABC ki sequence me aaye hain, to doosri surat me iss ki ultti yani CBA sequence me ayenge,
Teesri qism hai, Concentrism ya mazameen ek dayere ya circle ki tarah hon aur unn me ek mazmoon uss dayere ke center me ho, jaisa ke kisi surah me ayaat ke mazameen ABC sequence me aaye, phir beech me ek mazmoon aya D, jo pehle teen mazameen se alag mazmoon hai, aur phir mirror sequence aayegi, CBA. To mazameen ki sequence ho gayee, ABC, phir D, phir CBA.
Raymond Farrin likhte hain ke, Quran me aksar-o-beshtar jo symmetry ki qism aayee hai, wo teesri qism hai. Yani concentric circles ki tarah.
Phir Amin Ahsan Islahi Sahab ko quote karte huwe likhte hain ke, Suraton ke joday hain, aksar Quran ki suratein, sath walay surah ka joda hai,[17] jaise, Surah al-Baqarah aur Surah aal-e-imran, inhe ahadith me, az-Zahrawain kaha gaya hai, do roshniyan.[18]
Waise hi, aakhri do suraton ko bhi, al-Muawwidhatayn kaha gaya hai, wo panah maange walay surah, ya do protection dene walay surah.[19]
Wo likhte hain ke, Amin Islahi sahab ye bhi kehte hain ke, suraton ke joday mil kar phir suraton ke groups bante hain. Jisay Michel Cuypers ne bhi haal hi me confirm kiya hai.
Raymond Farrin phir kehte hain ke, Mary Doughlas nami Professor ne, Ring structure par kaam kiya hai aur ek kitab likhi hai, Thinking in Circles: An Essay on Ring Composition ke naam se. Aur wo kehti hain ke, Ring composition ki khasiyat ye hai ke, Surat ke pehle aur aakhri ayaat ke beech me koi subject-wise connection hota hai.
Inn me koi na koi correspondence yani mutabiqat ya muwafiqat hoti hai, ya koi lafz ya koi fiqra ya phrase repeat hota hai, aur dono hisson ke darmiyan wazeh taloq hota hai, mauzu ke mutabiq.[20]
Amin Islahi Sahab ke kaam ko Dr. Israr Ahmed Sahab ne bhi Ta’arruf-e-Quran ke doosre aur teesre hisse me, bayan karte huwe kaha ke,
Jaise Rasoolullah (صلى الله عليه وسلم) ki ahadith me, az-Zahrawain aur al-Muawwidhatayn aya hai,
Theek ussi tarah aur bhi joday hain, Quran me, Suraton ke, jaise Surah Muzammil aur Muddasir, dono me ek hi tarah ki utthaan hai, aur dono me Rasoolullah (صلى الله عليه وسلم) se khitaab ke saath Suratein shuru ho rahi hain.
Waise hi, Surah ad-Duha aur Surah al-Inshirah, inn dono ka bhi joda hai,
Aur Surah at-Talaq aur Surah at-Tahreem, yahan inn do suraton me Miya biwi ke ta’aloqaat ka zikr hai, ek surat me bataya gaya ke, miya biwi ka rishta itna gehra ho jaata hai ke, ek doosre ke lehaaz me, hudood-e-khudawandi yani Allah ki banayi huwi jo limits hain, unn se aagay agar nikal jaye to bhi sahih nahi hai, Surah at-Tahreem nazil karke Allah (ربُّ الْعِزَّت) ne agah kiya ke, aap (صلى الله عليه وسلم) apne ooper unn cheezon ko haram kyun kar rahe hain, jinhe Allah ne halal kiya hai.
Phir doosri Surat, Surah at-Talaq me, Miya biwi ke ta’aloqat me itna friction ho jaye ke talaq ki naubat aa jaye. To ek Surat ek inteha ko bayan kar rahi hai, aur doosri surat doosri inteha ko bayan kar rahi hai, inn ka joda bann gaya.
Surah as-Saff Rasoolullah (صلى الله عليه وسلم) ke maqsad-e-Risalat ko bayan kar rahi hai, aur Surah Jumuah aap (صلى الله عليه وسلم) ke tareeqa-e-kaar ko bayan kar rahi hai.
Iss tarah Quran-e-Majeed ki aksar-o-beshtar suratein jodon ki shakal me maujood hain.[21]
Iss ki tafseel Dr. Raymond Farrin ne research karke 2014 me jo kitab publish ki, uss me wo tafseel dete hain, har Surat ke joday ki, uss tafseel me jaane ka mauqa nahi hai lekin unn jodon ko hum yahan bayan kar denge:
Surah al-Baqarah (2) aur Surah aal-e-Imran (3) ke baare me to hum sunn chuke hain, ye pehla joda ya pair hai.
Phir Pehli Surat, Surah al-Fatiha (1) aur Surah an-Naas (114) me bhi rabt hai, inn dono Suraton ki pehli teen ayaat me Allah (ربُّ الْعِزَّت) ke Naam aaye hain, aur dono Suraton ki aakhri teen ayaat me dua hai.
To kul mila kar, 54 ya 55 joday bantay hain.
Phir Dr. Israr Ahmed Sahab ne Quran ke Suraton ke mutaliq bataya ke, haal hi me ek aur haqeeqat saamne aayi hai ke, Suraton ke groups hain,
Baaz jagah teen-teen suraton ke groups hain, jin me se do suraton ka joda bana huwa hai aur teesra unn ka sathi ya supporting surah hoga.
Lekin iss teesre surah ka doosra joda kisi aur group me hoga. Yahan Sub-groups ki baat ho rahi hai.
Ek aur baat Dr. Israr Ahmed sahab ne batayi ke, Quran me baaz suraton ke groups aise hain, jin me ek Makki aur ek Madani, ek Makki aur ek Madani, ek Makki aur ek Madani suratein hain. Iss me kya khaas baat hai?
Aur iss tareeqe se Quran ki suraton ke saat groups bante hain, jis ke har ek group me ek ya ek se zayed Makki surat aur ek ya ek se zayed Madani Surat, ye ek group ho gaya.
Doosre group me bhi ek ya ek se zayed Makki surat aur ek ya ek se zayed Madani Surat, aisa kar ke 7 groups bante hain.
Ye groups Qira’at ke liye nahi hai, balke inn groups me maanwi taqseem hai, ghaur-o-fikr ke aitebaar se taqseem huwi hai Quran ki.
Jaisa har ek surat ka central mazmoon hai, waise hi groups me bhi ek Makki aur ek Madani Surat mil kar ek baday mazmoon ki takmeel karti hain.
Masalan, jo pehla group hai, uss me ek Makki Surat hai, wo hai Surah al-Fatiha aur Chaar Madani Suratein hain, Surah al-Baqarah, Aal-e-Imran, Nisa aur al-Maidah.
Tedad me to ek hi Makki Surat hai, Surah al-Fatiha, lekin apne mazmoon ya subject ke aitebaar se bohot hi bhaari surat hai. Quran khud iss surat ke baare me farmata hai ke, “Wa laqad aatainaka sab’am min al-Masaani wa al-Quran al-Azeem.” Mehaz iss surat ko bhi Quran-e-Azeem kaha gaya hai.
Doosre group me, do Suratein Makki hain, aur do Madani hain, al-An’am aur al-A’raaf Makki hain, aur al-Anfal aur at-Tauba Madani hain.
Teesre group me, 14 Suratein Musalsal chali ja rahi hain Makki Suratein, Surah Younus se lekar Surah al-Mominoon tka, Surah Younus, Surah Hud, Surah Yusuf, Surah ar-Raad, Surah Ibrahim, Surah al-Hijr, Surah an-Nahl, Surah Bani Israil, Surah al-Kahf, Surah Maryam, Surah Taha, Surah al-Anbiya, Surah al-Hajj aur Surah al-Mominoon. Aur iss me ek Madani Surat hai, Surah an-Noor.
Chohte group me bhi, Surah al-Furqan se Surah as-Sajdah tak 8 Suratein Makki hain, aur phir ek Surat aati hai, Surah al-Ahzaab, Madani hai.
Ab ye do Suratein jo Madani aayee hain Surah an-Noor aur Surah al-Ahzab ye ek joda hai, kyun ke subjects same hain. Halanke, ye do alag alag groups me hain lekin ek joda hai.
Phir paanchwa jo group hai, Surah Saba se Surah al-Ahqaaf ye 13 Suratein Makki hain aur Surah Muhammad (صلى الله عليه وسلم), Surah al-Fatah aur Surah al-Hujurat ye teen Suratein Madani hain.
Chhatte group me, Surah Qaaf se Surah al-Waqiya tak 7 Suratein Makki hain aur Surah al-Hadeed se Surah at-Tahreem tak 10 Suratein Madani hain.
Aakhri Saatwe group me, Surah al-Mulk se Surah al-Ikhlaas tak 46 Suratein Makki hain aur aakhir me al-Muwwadhatain yani Surah al-Falaq aur Surah an-Nas Madani hain.
Israr Ahmed Sahab kehte hain ke, Har group ka ek markazi mazmoon hai, yani central theme hai, Misaal ke taur par, Pehle group ka markazi mazmoon, Allah ki Shariyat hai. Surah al-Fatiha me dua aayee ke, Ihdina as-Sirat al-Mustaqeem, Aye Allah hume seedha raasta dikha, aur wo seedha raasta kya hai? Allah ki di huwi Shariyat hai.
Aur Shariyat Mukammal ho jaati hai, inn chaar Suraton me. Shariyat-e-Muhammadi (صلى الله عليه وسلم) ka jo blueprint hai, ya jo ibtedaai khaka hai, wo Surah al-Baqarah me milega aur jo takmeeli ahkaam hain wo Surah al-Maidah me milenge.
Issi tareeqe se, har group ka ek central theme hai.
Pehle aur Aakhri group me, Makki aur Madani Suraton ki tedad jo hai wo ulti hai, Pehle group me Makki Surat ek hi hai, aur Madani Suratein 4 hain, jo 6 paron se zyada hain, aur aakhri group me Makki Suratein zyada hain, aur aakhir me sirf do chhotti chhotti Madani Suratein hain,
Phir Doosra aur Paanchwa group, mutawazin hain, Symmetrical hain, idhar doosre group me, Do Suratein Makki aur Do Madani hain, aur udhar 7 Suratein Makki aur 10 Madani hain, lekin ye 7 Suratein Medium Length ki hain aur Doosri Suratein Medium se Chhotti lambai ki hain, to taqreeban size me barabari hai,
Aur jo beech ke group hai, uss me Makki Suratein zyada hain aur jo Madani Suratein wo kum hain,
Pehle group ko chhorrh kar, Doosre aur Teesre group me, Makki Suraton ke group me Risaalat ka mazmoon, markazi mazmoon hai, yani central theme hai.
Darmiyani do groupon me, yani Chohte aur Paanchwe groupon me Tauheed ka mazmoon, markazi mazmoon hai, ya Central theme hai, aur
Aakhri do groupon me, yani Chhette aur Saatwe groupon me, Aakhirat se chaukanna karne ka mazmoon, central theme hai,
Madani Suratein jo hain, size ke hisaab se Quran ka one-third hote hain, iss one-third ka two-thirds jo hai, wo pehle group me aa chuke hain,
Baaqi one-third jo hai wo phir baaqi groups mein pehle huwe hain.[37]
Raymond Farrin ne Suraton ke rings jama kiye hain, inn ko sahmjhaane ke liye maine kuch diagrams banaye hain…[38]
Phir har Surat me jo ayaat hain, unn ayaat ke bhi groups hain, inhe bhi subject wise divide kiya ja sakta hai, aur ayaton ka bhi structure hai.
Sab ke rings banay huwe hain.
Ye sab kuch jo hai, wo kisi hadith se sabit to nahi hai. Ye naye discoveries hain Quran ke mutalliq, lekin ek hadith me Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Quran ke Ajaib kabhi khatam nahi honge, jitna iss Quran me khojoge, utni aur nematein daryaaft hoti chali jayengi, ila yaumil Qiyamat.
To ye hadith ho bhi nahi sakta, kyun ke, phir ajaib me se kaise hoga?
Yahan Suraton ke structure ki tafseer khatam huwi, next Saturday In Sha Allah Surah al-Baqarah ki tafseer me agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
[2] Abdullah ibn Amr reported: The Messenger of Allah, peace and blessings be upon him, said, “Read the Quran once in every month.” I said, “I have strength to do more.” The Prophet said, “Then read it in twenty nights.” I said, “I have strength to do more.” The Prophet said, “Then read it in seven nights, and do not do more than that.”
عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا قَالَ قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اقْرَأْ الْقُرْآنَ فِي كُلِّ شَهْرٍ قَالَ قُلْتُ إِنِّي أَجِدُ قُوَّةً قَالَ فَاقْرَأْهُ فِي عِشْرِينَ لَيْلَةً قَالَ قُلْتُ إِنِّي أَجِدُ قُوَّةً قَالَ فَاقْرَأْهُ فِي سَبْعٍ وَلَا تَزِدْ عَلَى ذَلِكَ - 4765 صحيح البخاري كتاب فضائل القرآن باب في كم يقرأ القرآن 1971- صحيح مسلم كتاب الصيام باب النهي عن صوم الدهر لمن تضرر
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum Surah al-Baqarah ki 22wi ayat ki tafseer me paani par science ki roshni me tafseel sunn rahay thay, aur Shirk kya hai, iss ka definition jana. Aaj ke dars me hum 23wi ayat ki tafseer sunenge.
Aur agar tum shak me ho, iss Kalam ke baare me jo Hum ne apne bande (Muhammad (صلى الله عليه وسلم)) par utaara (ke ye Hamara nazil karda kalam hai ya nahi) to iss jaisi ek Surat bana lao, aur Allah ke siway apne madadgaaron ko bula lo, agar tum sachay ho.
Iss ayat me samajhne ke 4 alfaaz hain, wo hain, Surah, Ad’u, Shuhadaa, Sadiqeen
To iss ayat ka pehla lafz, aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 105 Surah hai.
105. SURAH (Chapter of the Quran) سُوْرَةٍ ( س و ر ) 2:23
Dr. Anees apni kitab Explanatory Dictionary of the Holy Quran me likhte hain ke, lafz-e-Surah ka root ya maddah (س و ر) hai, jis ka matlab Quran ke Surah ke hain, Chapter of the Quran ke hain.
Jaisa iss ayat me aya hai ke, agar tumhe shak hai ke, ye Quran Allah ka kalam nahi hai, to iss jaisi ek surat bana lao.[1] aisa hi challenge Surah Yunus me bhi aya hai,
Iss hukum se pehle, Quran me ek aur challenge aya tha, Surah Hud me farmaya ke, “Kya wo kehte hain ke, ye Quran uss ne khud ghadh liya hai, aap (صلى الله عليه وسلم) keh dijiye ke, Tum bhi iss jaisi Dus Suratein bana lao aur Allah ke siway jis jis ko bula sakte ho bula lo, agar tum sachay ho”.[2]
Surah an-Noor ke baare me farmaya ke, “Ye ek azeem Surat hai, Hum ne iss ko nazil kiya hai aur iss ko (tum par) farz kiya hai aur Hum ne iss me badi roshan ayaat nazil ki hain, takay tum naseehat hasil karo”[3]
Quran me, lafz-e-soor aya hai issi root se deewar ke maano me,[4]
Aur lafz-e-asawira aya hai bracelet ya kaday ke maano me.[5]
Iss lafz par jo ahadith aayee hain, unn ka mafhoom aa raha hai;
Bukhari ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Quran ki Azeem tareen Surat, Surah al-Fatiha hai aur ye as-Sab’u al-Mathani hai yani ke iss ki jo saat ayaat hain wo baar baar parrhi jaati hain, jo mujhe di gayee hai.[6]
Tirmidhi ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Surah al-Fatiha jaisi Surat na to Taurait me hai aur na Injeel me, jis ke baare me Allah Ta’ala farmate hain ke, ye mere aur mere bande ke beech me taqseem ki gayee hai.[7]
Ye Surat, aap (صلى الله عليه وسلم) ko di gayee do roshniyon me ki ek roshni hai, jo aap (صلى الله عليه وسلم) se pehle kisi aur Nabi ko nahi di gayee thi, aur doosri roshni Surah al-Baqara ki aakhri do ayaat hain. Inn do nooron me se koi lafz bhi aap nahi parrhte, balke aap ki dua qubool ho jaati hai.[8]
Phir aap (صلى الله عليه وسلم) ne farmaya ke, Surah al-Fatiha parrhe baghair Namaz poori nahi hoti.[9]
Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Quran parrha karo qiyamat ke din wo tumhari shifa’at karega, Surah al-Baqarah aur Surah Aale Imran do roshniyan hain, inn ko parrho, kyun ke, qiyamat ke din ye do suratein do badalon ki tarah ya to parchhaiyon ki tarah ya do parindon ke jhund ki tarah aa kar behas karengi, inn ko parrhne walon ke liye.
Surah al-Baqarah ki tilawat kiya karo, kyun ke, iss ko parrhna barkat hai, aur iss ko chhorrh dena hasrat hai, nadamat hai aur jhoottay log isay bardaasht nahi kar sakte.[11]
Jis ghar me Surah al-Baqarah parrhi jaati hai, uss ghar se shayateen bhaag jaate hain.[12]
Surah al-Baqarah me ek aisi ayat hai, jo Quran ki sab se Azeem tareen ayat hai, wo hai Ayat al-Kursi.[13]
Sonay se pehle Ayat al-Kursi parrhne se, Allah ki taraf se ek farishta tumhari hifazat ke liye muqarrar kar diya jata hai, jo subah tak shaitan se tumhari hifazat karta hai.[14]
Har Farz namaz ke baad jo koi Ayat al-Kursi parrhta hai, usay jannat me jaane se koi nahi rok sakta, siway maut ke.[15]
Raat ko sonay se pehle jo Surah al-Baqarah ki aakhri do ayaat parrh kar soyega, wo uss ke liye kaafi hongi.[16]
Ye do ayaat, Rasoolullah (صلى الله عليه وسلم) ko Meraj ki raat ko paanch namazon ke tohfe ke saath mili…[17]
Allah (ربُّ الْعِزَّت) ne iss kayenaat ko banane se 2000 saal pehle ek kitab me inn do ayaton ko likha, jis se Surah al-Baqarah khatam hoti hai, agar inn ayaat ko teen raaton tak kisi ghar me parrha jata hai, to shaitan uss ghar ke qareeb nahi ata.[18]
Sunan ad-Darimi ki hadith, Maula Ali (رضي الله عنه) farmate hain ke, koi bhi aqal-mand shakhs inn do ayaat ko baghair parrhe ke nahi soyega, beshak ye Arsh-e-Ilahi ke neeche ke khazaane me se hai.[19]
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Surah al-Baqarah, Aal-e-Imran aur TaaHaa me Allah (سُبْحَانَهُ وَتَعَالَىٰ) ka wo Azeem naam aya hai, jis ke zariye agar Allah ko pukara jaye, yani dua ki jaye to wo dua qabool hoti hai.[20]
Wo naam kya hai? Allahu La Ilaha illa huwa al-Hayyul Qayyoom…,
Surah al-Baqarah me kahan aya hai ye Azeem naam? Ayat al-Kursi me…[21]
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, har cheez ki ek chotti hoti hai,... yani oonchai hoti ya, Urooj hota hai, pinnacle kehte hain English me, aur Quran ka Pinnacle Surah al-Baqarah hai.[22]
Sahih al-Bukhari me, ek Sahabi ka waqiya darj hai, jis me wo raat ko namaz me Surah al-Baqarah tilawat kar rahe thay, aur sath me unn ka ghoda khada tha, wo Qirat sunn ko machalne laga, aur jab unhone Qirat rok di to wo machalna band kar diya, teen waqt ye mamela hota hai. Namaz ke baad jab unhone ooper dekha to ek badal nazar aya, Subah me jab ye waqiya Rasoolullah (صلى الله عليه وسلم) ko bataya gaya to aap (صلى الله عليه وسلم) ne farmaya ke, wo farishton ek group tha, jo tumhari Quran ki qirat ko sunne aya tha, aur agar tum raat bhar tilawat karte to wo badal subah tak rehta aur log usay dekhte.[23]
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Qiyamat ke din Quran ko laya jayega aur unn logon ko bhi jo uss par amal kare hain, aur uss juloos ke aagay Surah al-Baqarah aur Surah aal-e-Imran honge, do badalon ki tarah ya do saya dene wale sayebaano ki tarah jis ke beech me roshni hogi ya do parindon ke jhund ki tarah, jo in suraton ko parrhne walon ke liye ilteja karenge ya, hujjat karenge.[24]
Surah aal-e-Imran shuru hoti hai Allah ke Azeem naam se, jis ko le kar dua maangi jaye to wo qubool hoti hai. Alif Laam Meem,[25] Allahu La Ilaha illa Huwa al-Hayyul Qayyoom.[26]
Amma Aisha (رَضِيَ ٱللَّٰهُ عَنْها) se poochha gaya ke, Rasoolullah (صلى الله عليه وسلم) ke baare me koi dilchasp ya hairan karne wali baat bataiyye, to unhone farmaya ke, ek raat Rasoolullah (صلى الله عليه وسلم) ne mujh se kaha ke, Aye Aisha (رَضِيَ ٱللَّٰهُ عَنْها) mujhe aaj ijazat do ke main Allah ki ibadat karoon, Amma (رَضِيَ ٱللَّٰهُ عَنْها) ne farmaya ke, Allah ki qasam, mujhe aap (صلى الله عليه وسلم) ki sohbat pasand hai, aur mujhe wo cheez pasand hai jo aap ko kush kar de.
Amma farmati hain ke, phir Rasoolullah (صلى الله عليه وسلم) namaz me khade ho gaye, aur ronay lagay, yahan tak ke aap ke gaal bheeg gaye, aap (صلى الله عليه وسلم) rotay rahay yahan tak ke aap ki dadhi mubarak bheeg gayee aur aap ke aansoo zameen par girrne lagay.
Uss waqt Bilal (رضي الله عنه) fajr ki azan dene ke liye aaye, aur unhone Rasoolullah (صلى الله عليه وسلم) ko rotay dekha to poochha ke ya Rasoolullah, aap kyun ro rahe hain, (صلى الله عليه وسلم) - aap ke to agle aur pichle gunah maaf ho chuke hain. Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, kya main apne Rabb ka shukr-guzar banda na banoo?
Aaj mujh par ek ayat nazil huwi hai, aur tabahi hai uss ke liye jo isay parrhe aur uss par ghaur-o-fikr na kare.
Ayat ke aakhir tak,[29] jis ka matlab hai, Aye Logo jo Imaan laye ho, apne paalne walay malik ka taqwa ikhtiyar karo, yani ke Allah se darte huwe gunahon se bachte huwe nek amal karne walay bano, jis ne tumhe ek nafs, ek soul ya ek jaan se paida kiya aur ussi se uss ka joda banaya, phir unn dono se ek kaseer tedaad me mard aur auratein paida karke iss roo-e-zameen par phaila diye. Aur uss Allah ka taqwa ikhtiyar karo jis ka tum ek doosre ko waasta dete ho aur khooni rishton ka lehaz karo, yaqeenan Allah Ta’ala tumhe dekh raha hai.[30]
Surah al-Anaam poori ki poori ek sath naazil huwi raat ke waqt aur 70 hazar farishte uss wahi ke nuzool me shamil thay, Allah ki tasbeeh se apni awaaz buland karte huwe.[31]
Poora Ufuq, poora horizon bhar gaya tha unn farishton se.[32]
Bukhari aur Muslim ki Muttafiq Alaih hadith, Ibn Abbas (رضي الله عنه) farmate hain,
Chalte chalte ye bata doon ke, Ibn Abbas (رضي الله عنه) iss ummat ke sab se Azeem Mufassir maane jaate hain,[33]
Wo iss hadith ko bayan kar rahe hain,
Unn se Surah at-Tauba ke baare me poochha gaya, unhone farmaya ke, ye Surat to kafiron aur munafiqon ko badnaam karne ke liye nazil ki gayee hai, iss me unn ki chalakiyon aur chaalbaaziyon ka zikr hai, yahan tak ke hum ye samajhte thay ke hum me se koi baaqi nahi rahega, jis ka iss Surat me zikr na kiya gaya ho,
Ye surat ke nuzool ke waqt sahaba dare huwe thay, ke kahin hamare baare me wahi nazil na ho jaye, kyun ke, mere dil me kya hai, wo Allah Ta’ala jaante hain.
Phir Ibn Abbas (رضي الله عنه) se Surah al-Anfaal ke baare me poochha gaya, unhone farmaya ke, ye Jung-e-Badr ke baare me hai,
Phir Surah al-Hashr ke baare me poochha gaya, to unhone farmaya ke, ye to Banu an-Nadir ke baare me hai.[34]
Bukhari ki hadith, al-Bara’a (رضي الله عنه) se riwayat hai ke, jo aakhri mukammil Surah nazil huwa wo Surah at-Tauba thi aur jo aakhri ayaat aap (صلى الله عليه وسلم) par nazil huwe wo Surah an-Nisa ki aakhri ayaat thi.n.[35]
Aisi aur bhi bohot saari ahadith hain, inn ko Suraton ki tafseer me hum bayan karenge, yahan sirf jo ahadith Suraton ki fazeelat ke baare me aaye hain, wohi hum aaj bayan karenge.
Amma Aisha (رَضِيَ ٱللَّٰهُ عَنْها) farmati hain ke, Rasoolullah (صلى الله عليه وسلم) sotay nahi thay Surah az-Zumar aur Surah al-Isra parrhe baghair.[36]
Iss me bhi hum dekhenge ke, kayee suraton ke baare me ye kaha gaya hai ke, Rasoolullah (صلى الله عليه وسلم) sonay se pehle parrha karte thay.
Sahih Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, jo shakhs Surah al-Kahf ki pehli dus ayaat ko yaad kar lega, wo dajjal se bachaliya jayega.[37]
Sunan Darimi me, Surah al-Kahf ki aakhri dus ayaat ko yaad karne ka zikr aya hai.[38]
Waise to poori Surah al-Kahf ghaur karne ke qabil hai, lekin pehli aur aakhri 10 ayaat par ghaur karna chahiye.
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, jo koi Jumuah ke din Surah al-Kahf parrhta hai, ek roshni, ek noor uss ke liye chamakta rahega ek Jumuah se doosre Jumuah tak.[39]
Jitni bhi ahadith aayee hain, Suraton ko parrhne ke mutaliq, unn me ye samajh li jiye ke, ya to Surah ke matlab ki taraf ishara hai ke, iss ko parrho matlab iss par ghaur karo, ya unn Suraton me dua hai, jo Allah se panah maangi ja rahi hai, ya maghfirat.
To Surah al-Kahf ke baare me kisi ne poochha ke, Jumuah ke din parrhne se poora ek hafta roshan hoga, matlab ye hai ke, uss ke maane samjhenge to wo noor hoga na, Surah al-Kahf nazil huwi, yahoodiyon ke sawalon ke jawab me, ek sawal ka jawab to Surah al-Isra me, ya Surah Bani Israil me diya gaya hai ke, Rooh kya hai? Baaqi sawalat ke jawab Surah al-Kahf me aaye hain.
Ashaab-e-Kahf ke baare me, Arabon ko to nahi maloom tha, Yahoodiyon ko pata tha, uss ki tafseel aa gayee.
Phir wo do doston ka waqiya, uss me chalte chalte dost shirkiya kalimaat kehne lagta hai, apni daulat ke ghamad me, aur jab uss ka baagh jal jata hai to wo malamat karne lagta hai.
Iss ke beech me, Shaitan aur Adam (عَلَيْهِ ٱلسَّلَام) ka waqiya
Phir wo Musa (عَلَيْهِ ٱلسَّلَام) aur Qizr (عَلَيْهِ ٱلسَّلَام) ka waqiya, uss me bhi Allah Ta’ala ilm-e-ghayb apne kuch khaas bando ko ata karte hain, uss ka zikr hai aur uss ki barakat se kayee cheezen seekhne ko milti hain,
Phir Zul Qarnain ka qissa hai, aur wo lohe ki deewar jo yajooj aur majooj ko rokne ke liye Zul Qarnain ne banayee aur phir wahan se lekar Surah khatam hone tak jo ayaat hain, agar ye ayaat hum samajh le to hamari zindagi ke kayee mushkile hal ho jaati hain.
Ye ek yaad dehaani hai, aur agar iss sunnat par amal kar ke banda har jumuah ko Surah al-Kahf parrhe aur maane samjhe to uss ke liye falah hi falah hai.
Surah Maryam me do maujezon ka zikr hai, Yahya (عَلَيْهِ ٱلسَّلَام) aur Isa (عَلَيْهِ ٱلسَّلَام) ki paidaish dono maujezana paidaishe thi.
Surah TaaHaa me bhi Allah (ربُّ الْعِزَّت) ka Azeem naam hai, al-Hayyul Qayyoom;
Allah Tala farmate hain ke, Aur uss zinda wa Qayem, kaun hai zinda aur qayem, Allah Ta’ala hain, to Allah ke ru-baroo, munh neechay ho jayenge, aur jis ne zulm ka bojh utthaya wo na-murad raha, khasir raha.[40]
Surah as-Sajdah jo hai, wo Rasoolullah (صلى الله عليه وسلم) Jumuah ke din Fajr ki farz namaz ki pehli rakat me parrhte…[41]
Surah as-Sajdah me, ek ayat sajde ki hai, to har Jumuah ke din Fajr ki farz namaz me pehli rakat me sajda karna, sunnat hai.
Ek zamane me, bagh-e-aam ki masjid me imam sahab Jumuah ke din ki fajr me sajde wali surat parrhte thay.
Dubai Airport ki masjid me bhi imam sahab Jumuah ki fajr ki namaz me, ye Surat qira’at karte thay.
Bohot kum log hain, jo iss sunnat ko zinda rakhe huwe hain. Allah (ربُّ الْعِزَّت) inn logon ko iss sunnat ko zinda rakhne ka ajr-e-azeem ata farmaye.
Phir Jabir (رضي الله عنه) farmate hain ke, Rasoolullah (صلى الله عليه وسلم) Surah as-Sajdah parrhe baghair sotay nahi thay…[42]
Musnad Ahmad ki hadith, Ghudaif bin al-Harith (رضي الله عنه) apne aakhri waqt me thay, inteqaal se pehle, aur wahan baitthe Tabaeen se poochha ke, Surah YaaSeen kisay parrhna ata hai, to ek Tabaiyy ne Surah YaaSeen ki qira’at karna shuru kiya, aur jab wo 40wi ayat par pahunche to unn ka inteqaal ho gaya, Tabaeen ka qaul hai ke, agar Surah YaaSeen ko marte huwe insaan ke saamne parrha jaye to usay rahat milti hai…[43]
Makkah se hijrat karne se pehle, jab kuffar-e-Makkah ne Rasoolullah (صلى الله عليه وسلم) ke ghar ko ghher liya tha aap ka qatl karne ke liye, to Rasoolullah (صلى الله عليه وسلم) ne apni mutthi me mitti li aur Surah YaaSeen parrhte huwe apne ghar se nikle aur wo mitti unn ke munh par phekte huwe unn ke saamne se chale gaye, aur Allah ne unn ki aankhon par parda daal diya…[44]
Sulah Hudaibiya ke baad, Umar (رضي الله عنه) raazi nahi thay ke, wo ye samajhte thay ke ye Sulah Musalmano ke khilaaf hai, Rasoolullah (صلى الله عليه وسلم) apne sahaba ke sath Madina wapas ho rahe thay,
to raaste me Umar (رضي الله عنه) aap (صلى الله عليه وسلم) ko teen baar awaz dete hain, aur Rasoolullah (صلى الله عليه وسلم) unn ko jawab nahi dete,
Iss par Umar (رضي الله عنه) ko ye darr tha ke, unn ke baare me koi wahi nazil ho jayegi, kyun ke, Rasoolullah (صلى الله عليه وسلم) ne unn ko jawab nahi diya,
Itne me Surah al-Fatah nazil hoti hai, aur Rasoolullah (صلى الله عليه وسلم) Umar (رضي الله عنه) ko bula bhejte hain aur farmate hain ke, aaj raat mujh par ek Surat nazil huwi hai, jo mujhe har uss cheez se zyada mehboob hai, jis par sooraj chamakta hai, yani iss duniya ki har cheez se zyada, Surah al-Fatah aap (صلى الله عليه وسلم) ko mehboob hai.[45]
Kyun ke, Sulah Hudaibiya ke confirmation ye Surat nazil huwi. Farmaya ke ye sab se badi fatah Allah Ta’ala ne aap (صلى الله عليه وسلم) ko ata ki.
Fatah Makkah ke roz, Makkah me dakhil hote waqt aap (صلى الله عليه وسلم) Surah Fatah parrh rahe thay, apni oontni par baitthe huwe.[46]
Amma Aisha Farmati hain ke, Rasoolullah (صلى الله عليه وسلم) Surah az-Zumar parrhe baghair sotay nahi thay.[47]
Eid ki namaz ki do rakaton me Rasoolullah (صلى الله عليه وسلم), Surah Qaaf aur Surah Qamar parrha karte thay.[48]
Rasoolullah (صلى الله عليه وسلم) Surah Qaaf Fajr ki namaz me parrha karte thay.[49]
Aur Jumuah ke din Qutbe me Surah Qaaf parrha karte thay.[50]
Rasoolullah (صلى الله عليه وسلم) apne Sahaba (رضي الله عنهم) ke paas tashreef laye aur Surah ar-Rahman ki tilawat ki aur wo khamosh sunn rahe thay.
Phir farmaya: maine iss Surat ko jinno ke saamne tilawat kiya, jis raat ko unn se mulaqat huwi, to unhone iss ka jawab tum se behtar diya.
Har baar main jab ye ayat tilawat karta: (Fa bi-Ayyi Aalaai Rabbikuma Tukazzibaan) Tum apne Rabb ki kaun kaun se nematon ko jhuttlaoge?
To har baar jinn jawab dete: Hum Teri kisi nemat ka inkaar nahi karte Aye hamare paalne walay Malik, aur tamam tareef Tere liye hai.[51]
Sahih Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) Jumuah ke din Farj ki namaz me, Surah as-Sajdah pehli rakat me aur Surah al-Insan doosri rakat me tilawat karte aur Namaz-e-Jumuah me Surah al-Jumuah aur Surah al-Munafiqoon tilawat karte.[52]
Sahih al-Jami aur ad-Dur al-Mansoor ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke Surah at-Tabarak parrhne se Qabar ka azab se insaan bach jata hai.[53]
Tirmidhi ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Quran me ek Surah hai, jis ki 30 ayatein hain, aur uss ko parrhne wale ke liye Qiyamat ke din Suratul Mulk Allah se shifa’at karega yahan tak ke usay maaf kar diya jaye.[54]
Jami as-Sagheer ki hadith me ata hai ke, Surah Mulk shifa’at karta yahan tak ke banda jannat me nahi chala jaata.[55]
Adab al-Mufrad ki hadith, Rasoolullah (صلى الله عليه وسلم) Surah Mulk parrhe baghair nahi soya karte thay.[56]
To dekhiye ke kitni suraton ke baare me aya hai ke, Rasoolullah (صلى الله عليه وسلم) sonay se pehle parrhte.
To iss me sahih ya ghalat nahi hai, Jis sahabi ne jo amal dekha wo bayan kar diya.
Ye tamam ahadith sahih ya hasan hain.
Tirmidhi ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, agar kisi ko Qiyamat ka manzar apni aakhon se dekhna hai to wo ye teen Suraton ko parrhe, Surah at-Takweer, Surah al-Infitaar aur Surah al-Inshiqaaq.[57]
Parrhenge, matlab samjhenge to wo manzar dikhega, jis ka zikr Rasoolullah (صلى الله عليه وسلم) kar rahe hain.
To jaisa maine kaha ke, jab bhi Suraton ko parrhne ka zikr ata hai, ahadith me, unn samajhne aur unn par ghaur karne ke maano me lena chahiye.
Witr ki pehli rakat me, Rasoolullah (صلى الله عليه وسلم) Surah al-A’la Qirat karte, doosri rakat me, Surah al-Kafiroon aur teesri me Surah al-Ikhlaas.[58]
Ye sunnat to aisi hai ke, hum roz iss par amal kar sakte hain.
Ab agar kisi ko Surah al-A’la yaad nahi hai, to koshish kar ke yaad ki ja sakti hai.
Jumuah ki namaz me, Rasoolullah (صلى الله عليه وسلم) pehli rakat me Surah al-A’la aur doosri rakat me Surah al-Ghashiya parrha karte thay.[59]
Eid ki namaz me bhi, aap (صلى الله عليه وسلم) Surah al-A’la aur Surah al-Ghashiya parrha karte thay.[60]
Witr ki namaz ke baad do rakat nafl namaz aap (صلى الله عليه وسلم) baitth kar parrhte, uss namaz ki pehli rakat me, Surah al-Zalzalah parrhte aur doosri me Surah al-Kafiroon parrhte.[61]
Jab bhi Sahaba (رضي الله عنهم) me se do log milte, to jaane se pehle wo ek doosre ko Surah al-Asr parrh kar sunaate, Salam karte aur phir rawana hote.[62]
Rasoolullah (صلى الله عليه وسلم) se poochha gaya ke, Sonay se pehle kya parrhein, aap (صلى الله عليه وسلم) ne farmaya, Surah al-Kafiroon parrho, ye shirk se inkaar ka Surah hai.[63]
Silsilatus Saheeha me aya hai ke, Qul ya Ayyuhal Kafiroon, yani Surah al-Kafiroon ek chawthai Quran ke barabar hai.[64]
Iss surat ko Rasoolullah (صلى الله عليه وسلم) Fajr ki sunnat ki pehli rakat me aur Maghrib ki sunnat ki pehli rakat me parrhte aur doosri me Surah al-Ikhlas parrte thay.[65]
Tawaf ke baad ki do rakaton me bhi Rasoolullah (صلى الله عليه وسلم) pehli rakat me Surah al-Kafiroon parrhte aur doosri me Surah al-Ikhlas parrhte.[66]
Witr ki doosri rakat me bhi ye Surah parrha karte thay.
Surah al-Ikhlas ke baare me aya hai ke, ye ek tihaayi Quran ke barabar hai.
Hamare paas mash’hoor hai ke, 3 waqt Qul Huwa Allah ka Surah parrhlo, ek Quran parrhne jaisa hai.
Lekin, Hadith ke alfaaz hain ke, kya koi tum me se aisa hai jo ek tihayi, one-third Quran parrh kar soye? Sahaba (رضي الله عنهم) bolay, hum me se to koi nahi jo ek tihayi Quran parrh paye sonay se pehle.
Rasoolullah (صلى الله عليه وسلم) ne farmaya Surah ikhlaas ek tihayi, one-third Quran ke barabar hai.[67]
Surah al-Ikhlas tauheed se bhara huwa hai, iss surah me tauheed concentrated form me hai, to iss ka matlab ye hai ke, Tauheed ek-tihayi Quran me maujood hai.
Ek shakhs aa kar Rasoolullah (صلى الله عليه وسلم) se kaha ke, main Surah al-Ikhlas se muhabbat karta hoon, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, teri ye muhabbat, tujhe jannat me le jayegi.[68]
Sonay se pehle, Rasoolullah (صلى الله عليه وسلم) Teeno Qul Parrh kar sotay, Qul Huwa Allahu Ahad, Qul Auzoo bi-Rabbil Falaq aur Qul Auzoo bi-Rabbin Nas.[69]
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Subah me aur Shaam ke waqt teeno Qul, teen baar parrho, ye tumhare liye kaafi honge har cheez ke khilaf.[70]
Jab bhi Rasoolullah (صلى الله عليه وسلم) bimar parrhte, to aap Surah al-Falaq aur Surah an-Nas parrh kar apne haathon par phookte aur apne badan par masah karte, aur apne jism par jitna ho sakay phoonkte.[71]
Uqba bin Amir (رضي الله عنه) ko aap (صلى الله عليه وسلم) ne hukum diya ke, wo al-Muawwidhataan, yani Surah al-Falaq aur Surah an-Nas, har namaz ke baad parrhe.[72]
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Surah al-Falaq aur Nas ki ayaton jaisi ayaat kabhi dekhi nahi gayi.[73]
Ye do Suratein Jaadu se aur Jinno se Allah ki panah maangne ke liye hai.[74]
Hamare log, aaj kal aamilon ke paas, jaadugaron ke paas jaate hain, wahan se sirf gumrahi mil sakti hai, lekin agar inn cheezon se bachna hai, to teeno qul parrho aur jaisa ke Rasoolullah (صلى الله عليه وسلم) ne farmaya ke ye har cheez ke khilaf kaafi hain. To kaafi hain, hume kisi aur ki zaroorat nahi hai.
Yahan iss lafz ki tafseer khatam huwi, next Saturday In Sha Allah Surah al-Baqarah ki tafseer me agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
[6] Narrated Abu Sa`id bin Al-Mu'alla: While I was praying in the Mosque, Allah's Messenger (ﷺ) called me but I did not respond to him. Later I said, "O Allah's Messenger (ﷺ)! I was praying." He said, "Didn't Allah say'--"Give your response to Allah (by obeying Him) and to His Apostle when he calls you." (8.24) He then said to me, "I will teach you a Sura which is the greatest Sura in the Qur'an, before you leave the Mosque." Then he got hold of my hand, and when he intended to leave (the Mosque), I said to him, "Didn't you say to me, 'I will teach you a Sura which is the greatest Sura in the Qur'an?' He said, "Al-Hamdu-Li l-lah Rabbi-l-`alamin (i.e. Praise be to Allah, the Lord of the worlds) which is Al-Sab'a Al-Mathani (i.e. seven repeatedly recited Verses) and the Grand Qur'an which has been given to me."
[7] It was narrated that Ubayy bin Ka’b said, “The Messenger of Allah ﷺ said, Allah did not reveal in the Tawrāh or the Injīl anything like Umm al-Quran (al-Fātiḥah), which is the seven oft-recited (verses), and (Allah said) it is divided between Myself and My slave will have what he asked for.”
عَنْ أُبَىِّ بْنِ كَعْبٍ، قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم " مَا أَنْزَلَ اللَّهُ فِي التَّوْرَاةِ وَلاَ فِي الإِنْجِيلِ مِثْلَ أُمِّ الْقُرْآنِ وَهِيَ السَّبْعُ الْمَثَانِي وَهِيَ مَقْسُومَةٌ بَيْنِي وَبَيْنَ عَبْدِي وَلِعَبْدِي مَا سَأَلَ" .
[8] Abdullāh b. Abbās reported that while Angel Jibreel was sitting with the Messenger of Allah ﷺ, he heard a sound above him. He lifted his head, and said, “This is a gate which has been opened in heaven today. It was never opened before.” Then an Angel descended through it, he said, “This is an Angel who has come down to earth He never came down before.” He sent greetings and said, “Rejoice with two lights given to you. Such lights were not given to any Prophet before you. These (lights) are: Fātiḥatul-Kitāb (Sūrah al-Fātiḥah), and the concluding (Āyāt) of Sūrah Al-Baqarah. You will never recite a word from them without being granted (your du’ā).”
[10] Abu Sa’īd al-Khudrī said, “Some of the Companions of the Prophet ﷺ went on a journey. They alighted with a certain clan of the Arabs. Someone of them said, “Our chief has been stung by a scorpion or bitten by a snake. Has any of you something which gives relief to our chief?” A man of the people said, “Yes, I swear by Allah. I can recite an incantation, but we asked you for hospitality and you denied it to us. I shall not recite the incantation until you give me some payment.” So, they promised to give some sheep to him. He came to him and recited Sūrah al-Fātiḥah over him and blew (upon him) till he was cured, and he seemed as if he were set free from a bond. So, they gave him the payment that was agreed between them. They said, “Distribute it.” The man who applied the treatment said, “Do not do it until we approach the Messenger of Allah ﷺ.” And He ﷺ said, “From where did you learn that it was a treatment? You have done right. Apportion them, and give me a share along with you.”
عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ كُنَّا فِي مَسِيرٍ لَنَا فَنَزَلْنَا فَجَاءَتْ جَارِيَةٌ فَقَالَتْ إِنَّ سَيِّدَ الْحَىِّ سَلِيمٌ، وَإِنَّ نَفَرَنَا غُيَّبٌ فَهَلْ مِنْكُمْ رَاقٍ فَقَامَ مَعَهَا رَجُلٌ مَا كُنَّا نَأْبُنُهُ بِرُقْيَةٍ فَرَقَاهُ فَبَرَأَ فَأَمَرَ لَهُ بِثَلاَثِينَ شَاةً وَسَقَانَا لَبَنًا فَلَمَّا رَجَعَ قُلْنَا لَهُ أَكُنْتَ تُحْسِنُ رُقْيَةً أَوْ كُنْتَ تَرْقِي قَالَ لاَ مَا رَقَيْتُ إِلاَّ بِأُمِّ الْكِتَابِ. قُلْنَا لاَ تُحْدِثُوا شَيْئًا حَتَّى نَأْتِيَ ـ أَوْ نَسْأَلَ ـ النَّبِيَّ صلى الله عليه وسلم فَلَمَّا قَدِمْنَا الْمَدِينَةَ ذَكَرْنَاهُ لِلنَّبِيِّ صلى الله عليه وسلم فَقَالَ " وَمَا كَانَ يُدْرِيهِ أَنَّهَا رُقْيَةٌ اقْسِمُوا وَاضْرِبُوا لِي بِسَهْمٍ ".
[11] Abu Umāmah said he heard Allah’s Messenger ﷺ say, “Recite the Qur’an, for on the Day of Resurrection it will come as an intercessor for those who recite it. Recite the two bright ones, al-Baqarah and Sūrah ale-Imran, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite Sūrah al-Baqarah, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it.”
[12] Abu Hurayrah reported that the Prophet ﷺ said, “Do not turn your households into graveyards. Indeed, the devils flee from a household that has Sūrah al-Baqarah recited in it.”
عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " لاَ تَجْعَلُوا بُيُوتَكُمْ مَقَابِرَ إِنَّ الشَّيْطَانَ يَنْفِرُ مِنَ الْبَيْتِ الَّذِي تُقْرَأُ فِيهِ سُورَةُ الْبَقَرَةِ ".
Allah's Messenger (ﷺ) said: O Abu' al-Mundhir, do you know the verse from the Book of Allah which, according to you, is the greatest? I said: Allah and His Messenger (ﷺ) know best. He again said: Abu'l-Mundhir, do you know the verse from the Book of Allah which, according to you, is the greatest? I said: Allah, there is no god but He, the Living, the Eternal. Thereupon he touched me on my chest and said: May knowledge be pleasant for you, O Abu'l-Mundhir!”
[14] Abu Hurayrah (RA) reported: Allah’s Messenger ﷺ ordered me to guard the Zakat revenue of Ramaḍān. Then somebody came to me and started stealing from the provisions. I caught him and said, "I will take you to Allah’s Messenger!" Then Abu Hurayrah described the whole incident and said: That person said (to me), "Please don’t take me to Allah’s Messenger and I will tell you a few words by which Allah will benefit you. When you go to your bed, recite Āyat al-Kursī, for then there will be (with you) a guardian from Allah who will protect you all night long, and Satan will not be able to come near you till dawn." When the Prophet ﷺ heard about the incident he said (to me), "He (who came to you at night) told you the truth although he is a liar; it was a devil."
عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ وَكَّلَنِي رَسُولُ اللَّهِ صلى الله عليه وسلم بِحِفْظِ زَكَاةِ رَمَضَانَ فَأَتَانِي آتٍ فَجَعَلَ يَحْثُو مِنَ الطَّعَامِ فَأَخَذْتُهُ فَقُلْتُ لأَرْفَعَنَّكَ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَصَّ الْحَدِيثَ فَقَالَ إِذَا أَوَيْتَ إِلَى فِرَاشِكَ فَاقْرَأْ آيَةَ الْكُرْسِيِّ لَنْ يَزَالَ مَعَكَ مِنَ اللَّهِ حَافِظٌ وَلاَ يَقْرَبُكَ شَيْطَانٌ حَتَّى تُصْبِحَ. وَقَالَ النَّبِيُّ صلى الله عليه وسلم " صَدَقَكَ وَهْوَ كَذُوبٌ ذَاكَ شَيْطَانٌ ".
[15] The Messenger of Allah ﷺ said: “Whoever reads Āyatul Kursī at the end of (after) each mandatory prayer, nothing prevents him from entering paradise except death.”
وَعَنْ أَبِي أُمَامَةَ - رضى الله عنه - قَالَ : قَالَ رَسُولُ اَللَّهِ - صلى الله عليه وسلم - مَنْ قَرَأَ آيَةَ اَلْكُرْسِيِّ دُبُرَ كُلِّ صَلَاةٍ مَكْتُوبَةٍ لَمْ يَمْنَعْهُ مِنْ دُخُولِ اَلْجَنَّةِ إِلَّا اَلْمَوْتُ.
[16] Abdullah b. Masʿūd (RA) reported that the Prophet ﷺ said: “Whoever reads the last two verses from Sūrat al-Baqarah at night, they will be sufficient for him.”
عَنْ أَبِي مَسْعُودٍ ـ رضى الله عنه ـ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم " مَنْ قَرَأَ بِالآيَتَيْنِ مِنْ آخِرِ سُورَةِ الْبَقَرَةِ فِي لَيْلَةٍ كَفَتَاهُ ".
Regarding the word ‘sufficient’ in the hadith, Imam al-Nawawi (RA) says: It was said (by scholars) that it means it will suffice him from the night prayer, and others said it means as a protection against the devils, and yet others said it means protection against harmful animals, and it is likely encompassing of all these things (and more).”
Ibn Ḥajar states: “[It] was explicitly reported by ʿĀsim from ʿAlqamah from Ibn Masʿūd, “Whoever recites (the two verses at) the end of Sūrat al-Baqarah, it will be sufficient for him instead of standing in prayer for one night.”
[17] It is narrated on the authority of Abdullaah (b. Umar) that when the Messenger of Allah (ﷺ) was taken for the Night (mi’rāj) journey, he was taken to Sidrat al-Muntaha, which is situated on the sixth heaven, where terminates everything that ascends from the earth and is held there, and where terminates everything that descends from above it and is held there. (It is with reference to this that) Allah said (in the meaning of), “while the Lote Tree was overwhelmed with ˹heavenly˺ splendours” (53:16). The narrator said: (It was) gold moths. He also said: The Messenger of Allah (ﷺ) was given three things: “He was given the five daily prayers, he was given the concluding verses of Sūrah al-Baqarah (i.e., 285-286), and forgiveness of serious sins for those among his Ummah who do not associate partners with Allah.”
[18] Narrated An-Nu'man bin Bashir: that the Prophet (ﷺ) said: "Indeed Allah wrote in a book two thousand years before He created the heavens and the earth, and He sent down two Ayat from it to end Surat Al-Baqarah with. If they are recited for three nights in a home, no Shaitan shall come near it."
[19] It was narrated that ʿAlī said, “I did not think that any reasonable person could sleep without reciting the last verses of Sūrat al-Baqarah, and they are indeed treasures from beneath the Throne.”
[20] Abu Umāmah reported that the Prophet ﷺ said, “Allah’s Most Magnificent name, which when used to implore Him, He responds, is found in three surahs: Al-Baqarah, Āl-Imran, and Tāha (meaning Al-Hayy al-Qayyoom).”
اسْمُ اللهِ الأعْظَمُ الذي إذا دُعِيَ بهِ أجابَ ؛ في ثلاثِ سُوَرٍ من القُرآنِ : في ( البَقرةِ ) و( آلِ عِمْرانَ )، و( طه ).
[23] Usayd bin Hudayr reported: While he was reciting Sūrat Al-Baqarah at night, and his horse was tied beside him, the horse was suddenly startled and troubled. When he stopped reciting, the horse became quiet, and when he started reciting again, the horse was startled again. Then he stopped reciting and the horse became quiet too. He started reciting again and the horse was startled and troubled once again. Then he stopped reciting and his son, Yahya was beside the horse (in potential danger from the horse). He was afraid that the horse might trample on him. When he took the boy away and looked towards the sky, he could not see it. The next morning, he informed the Prophet who said, "Recite, O Ibn Hudayr! Recite, O Ibn Hudayr!" Ibn Hudayr replied, "O Allah's Messenger (ﷺ)! My son, Yahya was near the horse and I was afraid that it might trample on him, so I looked towards the sky, and went to him. When I looked at the sky, I saw something like a cloud containing what looked like lamps, so I went out in order not to see it." The Prophet (ﷺ) said, "Do you know what that was?" Ibn Hudayr replied, "No." The Prophet (ﷺ) said, "Those were Angels who came near to you for your voice and if you had kept on reciting till dawn, it would have remained there till morning when people would have seen it as it would not have disappeared.
[24] Al-Nawwās Ibn Sam’ān reported that the Messenger of Allah ﷺ said “The Qur’an will be brought on the Day of Resurrection, along with its companions who used to act by it, at the front being Sūrah al-Baqarah and Al ‘Imran. He (the Messenger ﷺ) likened them (the two suwar) to three things which I did not forget. He said they will be like two clouds, or two black canopies with light between them, or like two flocks of birds in ranks pleading for one who recited them.
عَنْ جُبَيْرِ بْنِ نُفَيْرٍ، قَالَ سَمِعْتُ النَّوَّاسَ، بْنَ سَمْعَانَ الْكِلاَبِيَّ يَقُولُ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقُولُ " يُؤْتَى بِالْقُرْآنِ يَوْمَ الْقِيَامَةِ وَأَهْلِهِ الَّذِينَ كَانُوا يَعْمَلُونَ بِهِ تَقْدُمُهُ سُورَةُ الْبَقَرَةِ وَآلُ عِمْرَانَ " . وَضَرَبَ لَهُمَا رَسُولُ اللَّهِ صلى الله عليه وسلم ثَلاَثَةَ أَمْثَالٍ مَا نَسِيتُهُنَّ بَعْدُ قَالَ " كَأَنَّهُمَا غَمَامَتَانِ أَوْ ظُلَّتَانِ سَوْدَاوَانِ بَيْنَهُمَا شَرْقٌ أَوْ كَأَنَّهُمَا حِزْقَانِ مِنْ طَيْرٍ صَوَافَّ تُحَاجَّانِ عَنْ صَاحِبِهِمَا.
[28] “…Ibn Umayr said (to Aishah): Tell us about the most interesting (or “amazing”) thing you have seen from the Messenger of Allah ﷺ. He said, she remained silent and then said: “On one night, the Messenger (ﷺ) said to me: “O Aishah, excuse me to worship my Lord on this night. I (Aishah) said: “By Allah, I love your companionship and I love what makes you happy. She said, he (the messenger ﷺ) stood and purified himself, then stood in prayer. She said, he began crying until his cheeks became wet, and (she said) he cried after that until his beard was wet, and (she said) he continued crying until the tears started to fall to the ground. At that moment, Bilāl (RA) came to the Messenger of Allah ﷺ to announce the Fajr prayer and he saw him crying. He said, “O Messenger of Allah, why are you crying? Indeed, Allah has forgiven your previous and future sins.” The Messenger replied, “Shall I not be a grateful servant? A verse has been revealed to me on this night, woe to the one who reads it and does not reflect upon it. He then read: “Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding” (3:190).”
عن إبراهيم بن سويد النخعي حدثنا عبد الملك بن أبي سليمان عن عطاء، قال: دخَلْتُ أنا وعُبيدُ بنُ عُميرٍ على عائشةَ فقالت لِعُبيدِ بنِ عُميرٍ : قد آن لك أنْ تزورَنا فقال : أقولُ يا أمَّهْ كما قال الأوَّلُ : زُرْ غِبًّا تزدَدْ حُبًّا قال : فقالت : دعُونا مِن رَطانتِكم هذه قال ابنُ عُميرٍ : أخبِرينا بأعجَبِ شيءٍ رأَيْتِه مِن رسولِ اللهِ صلَّى اللهُ عليه وسلَّم قال : فسكَتَتْ ثمَّ قالت : لَمَّا كان ليلةٌ مِن اللَّيالي قال : ( يا عائشةُ ذَرِيني أتعبَّدِ اللَّيلةَ لربِّي ) قُلْتُ : واللهِ إنِّي لَأُحِبُّ قُرْبَك وأُحِبُّ ما سرَّك قالت : فقام فتطهَّر ثمَّ قام يُصَلِّي قالت : فلم يزَلْ يبكي حتَّى بَلَّ حجرَه قالت : ثمَّ بكى فلم يزَلْ يبكي حتَّى بَلَّ لِحيتَه قالت : ثمَّ بكى فلم يزَلْ يبكي حتَّى بَلَّ الأرضَ فجاء بلالٌ يُؤذِنُه بالصَّلاةِ فلمَّا رآه يبكي قال : يا رسولَ اللهِ لِمَ تَبكي وقد غفَر اللهُ لك ما تقدَّم وما تأخَّر ؟ قال : ( أفلا أكونُ عبدًا شكورًا لقد نزَلَتْ علَيَّ اللَّيلةَ آيةٌ، ويلٌ لِمَن قرَأها ولم يتفكَّرْ فيها {إِنَّ فِي خَلْقِ السَّمَوَاتِ وَالْأَرْضِ) [آل عمران: 190] ) الآيةَ كلَّها.
[29] Mundhir b. Jareer reported on the authority of his father: While we were in the company of the Messenger of Allah (ﷺ) in the early hours of the morning, some people came there (who) were barefooted, naked, wearing striped woolen clothes, or cloaks, with their swords hung (around their necks). Most of them, nay, all of them, belonged to the tribe of Mudar. The color of the face of the Messenger of Allah (ﷺ) underwent a change when he saw them in poverty. He then entered (his house) and came out and commanded Bilal (to pronounce Adhan). He pronounced Adhān and Iqāma, and he (the Prophet) observed prayer (along with his Companion) and then addressed (them reciting verses of the Qur'an): “O people, fear your Lord, Who created you from a single being” to the end of the verse, “Allah is ever a Watcher over you” (4:1). (He then recited) a verse of Sura Hashr: “Fear Allah, and let every soul consider that which it sends forth for the afterlife, and fear Allah …” (18). (Then the audience began to vie with one another in giving charity.) Some donated a dinar, others a dirham, still others clothes, some donated a sā' of wheat, some a sā' of dates; till he (the Prophet) said: (Bring) even if it is half a date. Then a person from among the Ansar came there with a money bag which his hands could scarcely lift; in fact, they could not (lift). Then the people followed continuously, till I saw two heaps of eatables and clothes, and I saw the face of the Messenger (ﷺ) glistening, like gold (on account of joy). The Messenger of Allah (ﷺ) said: He who sets a good precedent in Islam, there is a reward for him for this (act of goodness) and reward of that also who acted according to it subsequently, without any deduction from their rewards; and he who sets in Islam an evil precedent, there is upon him the burden of that, and the burden of him also who acted upon it subsequently, without any deduction from their burden.
[31] Ibn ‘Abbās said, “The entirety of Sūrah al-An’ām was revealed in Makkah at night, accompanied by seventy thousand angels, raising their voices around it in glorification of Allah.”
Grade: There are many other variations of this hadith from different companions, including Abdullah b. Masʿūd, Abdullah b. Umar, Asmā’, Ali, Ubayy, but most of their chains contain weaknesses.
[32] Jābir reported that the Prophet ﷺ glorified Allah when Sūrat al-An’ām was revealed, and said, ‘So many Angels accompanied its revelation that the horizon was covered with them.’”
Grade: The report is classified by some scholars as weak. Shaykh Muhammad b. Rizq b. Tarhooni analyzes the arguments against the authenticity of the hadith and asserts that in fact it is ḥasan (sound). See: Muhammad Rizq Tarhooni, mawsū’at fadhā’il suwar wa āyāt al-Qur’an, vol. 1, p. 255.
[34] Sa'id b. Jubair reported: I said to Ibn 'Abbas about Sura Tauba, whereupon he said: As for Sura Tauba, it is meant to humiliate (the non-believers and the hypocrites). There is constantly revealed in it (the pronoun) minhum (of them) and minhom (of them, i. e. such is the condition of some of them) till they (the Muslims) thought that none would be left unmentioned out of them who would not be blamed (for one fault or the other). I again said: What about Sura Anfal? He said: It pertains to the Battle of Badr. I again asked him about Sura al-Hashr. He said: It was revealed in connection with (the tribe) of Banu Nadir.
[35] Narrated Al-Bara: The last Sura which was revealed in full was Baraa (i.e. Sura-at-Tauba), and the last Sura (i.e. part of a Sura) which was revealed was the last Verses of Sura-an-Nisa':-- "They ask you for a legal decision. Say: Allah directs (thus) About those who have No descendants or ascendants As heirs." (4.177)
حَدَّثَنِي عَبْدُ اللَّهِ بْنُ رَجَاءٍ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، عَنِ الْبَرَاءِ ـ رضى الله عنه ـ قَالَ آخِرُ سُورَةٍ نَزَلَتْ كَامِلَةً بَرَاءَةٌ، وَآخِرُ سُورَةٍ نَزَلَتْ خَاتِمَةُ سُورَةِ النِّسَاءِ {يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِي الْكَلاَلَةِ}
[36] Aishah (RA) reported, “The Messenger of Allah ﷺ did not sleep until he recited (Sūrat) az-Zumar and Banī Isrā-īl (i.e., Al-Isrā).”
عَنْ أَبِي لُبَابَةَ، قَالَ قَالَتْ عَائِشَةُ رضى الله عنها كَانَ النَّبِيُّ صلى الله عليه وسلم لاَ يَنَامُ حَتَّى يَقْرَأَ الزُّمَرَ وَبَنِي إِسْرَائِيلَ.
[37] Abu al-Dardā’ reported that the Messenger of Allah ﷺ said: “Whoever memorizes the first ten verses from Sūrat al-Kahf (The Cave) will be protected from the Dajjāl.”
عَنْ أَبِي الدَّرْدَاءِ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ " مَنْ حَفِظَ عَشْرَ آيَاتٍ مِنْ أَوَّلِ سُورَةِ الْكَهْفِ عُصِمَ مِنَ الدَّجَّالِ ".
The Messenger of Allah ﷺ mentioned the Dajjal (Antichrist) saying, “If he comes forth while I am among you I shall be the one who will dispute with him on your behalf, but if he comes forth when I am not among you, a man must dispute on his own behalf, and Allah will take my place in looking after every Muslim. Those of you who live up to his time should recite over him the opening verses of Sūrah al-Kahf, for they are your protection from his trial.” We asked, “How long will he remain on the earth?” He replied, “Forty days, one like a year, one like a month, one like a week, and rest of his days like yours.” We asked, “Messenger of Allah ﷺ, will one day’s prayer suffice us in this day which will be like a year?” He replied, “No, you must make an estimate of its extent. Then Jesus son of Mary will descend at the white minaret to the east of Damascus. He will then catch him up at the gate of Ludd and kill him.”
[38] Abu Dāwūd mentioned that it was reported with a variation through Qatādah, “…whoever memorizes the concluding verses of Sūrat al-Kahf,” and from Shu’bah via Qatādah, “from the end of Al-Kahf…”
[39] It was reported that the Messenger of Allah ﷺ said, “Whoever reads Sūrat al-Kahf on the day of Jumu’ah, a light will shine for him between the two Fridays.”
Abu Sa’īd al-Khudrī reported that the Messenger of Allah ﷺ said: “Whoever recites Sūrat al-Kahf as it was revealed will have a light on the Day of Resurrection, from his position to Makkah, and whoever recites the final ten verses of it (Al-Kahf) and then encounters Al-Dajjal, will not be harmed (by him). And whoever makes wudu’ and then says: “SubhānakAllahumma wa behamdika lā ilāha illā anta, astaghfiruka wa atoobu elayk” (Glory and praise be to You, O Allah, there is no deity worthy of worship except for You, I seek Your forgiveness and I repent to You),1 it will be written a scroll (of deeds), and then placed in a seal which will not be broken until the Day of Resurrection.”
وقال صلى الله عليه وسلم : مَنْ قرَأ سورةَ الكهفِ كما أُنزلتْ كانتْ له نُورًا يومَ القيامةِ مِنْ مَقامِه إلى مكَّةَ ، ومَنْ قرَأ عشْرَ آياتٍ مِنْ آخِرِها ثم خرج الدجالُ لم يُسلَّطْ عليه ، ومَنْ توضَّأ ثم قال : سبحانَك اللهم وبحمدِك لا إلهَ إلا أنتَ أستغفرُك وأتوبُ إليك كُتِبَ بِرَقٍّ ثم طُبع بطابَع فلم يُكسرْ إلى يومِ القيامةِ.
[41] Abu Hurayrah reported that the Messenger of Allah ﷺ would recite, in the morning prayer of Jumu’ah (Friday), Sūrat as-Sajdah (32) in the first rakʿah, and Sūrat al-Insān (76) in the second rakʿah.
عَنْ أَبِي هُرَيْرَةَ، . أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يَقْرَأُ فِي الصُّبْحِ يَوْمَ الْجُمُعَةِ بِـ ( الم * تَنْزِيلُ) فِي الرَّكْعَةِ الأُولَى وَفِي الثَّانِيَةِ ( هَلْ أَتَى عَلَى الإِنْسَانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئًا مَذْكُورًا).
[43] Aḥmad said: “Abū Al-Mughīrah narrated to us, that Ṣafwān narrated to us, that the seniors (possibly referring to the senior tābi‘īn) told me that they were present with Ghuḍayf bin Al-Ḥārith Al-Thumāliyy (a companion) when his death throes became intense. He said: ‘Is there anyone amongst you who can recite Yāsīn?’ He said: So Ṣāliḥ bin Shurayḥ Al-Sakūniyy recited it, and when he reached the fortieth verse, he passed away. He said: The seniors used to say: ‘If it is recited in the presence of the dying person, he finds relief thereby.’ Ṣafwān said: ‘‘And ‘Īsā bin Al-Mu‘tamir recited it in the presence of Ibn Ma‘bad.”
2 - عن المشيخةِ أنهم حضروا غضيفَ بنَ الحرثِ حين اشتدَّ سوقُه فقال : هل أحدٌ منكم يقرأُ يس قال : فقرأها صالحُ بنُ شريحٍ السكونيُّ فلما بلغ أربعين آيةً منها قُبِضَ، قال : فكان المشيخةُ يقولون إذا قُرِئَتْ عند الميتِ خُفِّفَ عنه بها
الراوي : المشيخة | المحدث : ابن حجر العسقلاني | المصدر : الإصابة في تمييز الصحابة
الصفحة أو الرقم : 3/187 | خلاصة حكم المحدث : إسناده حسن | أحاديثمشابهة
التخريج : أخرجه أحمد (16969)، وابن عساكر في ((تاريخ دمشق)) (48/ 82) واللفظ لهما.
3 - [ عن ] المشيخةِ أنَّهم حضروا غضيفَ بنَ الحارثِ الثِّماليَّ حين اشتدَّ سوقُهُ فقال هل منكم من أَحَدٍ يقرأُ يس قال فقرأها صالحُ بنُ شُرَيحٍ السُّكونيُّ فلمَّا بلغَ أربعينَ منها قُبِضَ قال فكان المشيخةُ يقولونَ إذا قرأتَ عند الميتِ خُفِّفَ عنهُ بها قال صفوانُ وقرأها عيسَى بنُ المعتمرِ عندَ ابنِ مَعْبَدٍ
الصفحة أو الرقم : 3/151 | خلاصة حكم المحدث : إسناده صحيح إلى غضيف بن الحارث رضي الله عنه ورجاله ثقات غير المشيخة فإنهم لم يسموا فهم مجهولون لكن جهالتهم تنجبر بكثرتهم لا سيما وهم من التابعين | أحاديثمشابهة
التخريج : أخرجه أحمد (16969)، وابن عساكر في ((تاريخ دمشق)) (48/ 82) واللفظ لهما.
[44] Muḥammad bin Isḥāq said: “Yazīd bin Ziyād narrated to me, from Muḥammad bin Ka‘b Al-Quraẓiyy who said: ‘When they gathered together (at his house to lay siege to it and murder him), and amongst them was Abū Jahl bin Hishām, he said when they were at his door: ‘Muḥammad claims that if you follow him regarding his matter that you will be the kings of the Arabs and the non-Arabs, and then you all will be resurrected after your deaths and you will be granted gardens like the gardens of Jordan. And if you don’t, amongst you will be those who are slaughtered (referring to those who insisted on attacking Islam and the Muslims), and then you all will be resurrected after your deaths, and a fire will be placed for you in which you will be burnt.’ He (the narrator) said: ‘And the Messenger came out to them and took a handful of dirt and then said, ‘I do say that, and you are one of them (those who would be killed and enter the fire).’ Allah veiled their sight so they were unable to see him, and he began to sprinkle that dirt on their heads while reciting the verses from Yāsīn: “(1) Yā Sīn (2) By the wise Quran, (3) you [Muḥammad] are truly one of the messengers sent (4) on a straight path” until (he reached) “blocking their vision: they cannot see.” By the time he finished reciting those verses there was no one except that he had put dirt on his head. Then he left in the direction he wanted to go…”
Allah's Messenger (ﷺ) was traveling on one of his journeys, and `Umar bin Al-Khattab was traveling along with him at night. `Umar asked him about something, but Allah's Messenger (ﷺ) did not answer him. He asked again, but he did not answer. He asked for the third time, but he did not answer. On that, `Umar said to himself, "May your mother lose you! You have asked Allah's Messenger (ﷺ) three times, but he did not answer at all!" `Umar said, "So I made my camel go fast till I was ahead of the people, and I was afraid that something might be revealed about me. After a little while I heard a call maker calling me, I said, 'I was afraid that some Qur'anic Verse might be revealed about me.' So I went to Allah's Messenger and greeted him. He said, 'Tonight there has been revealed to me a Sūrah which is dearer to me than that on which the sun shines (i.e., the world).' Then he recited: 'Verily! We have given you (O Muhammad), a manifest victory.' " (Sūrat al-Fatḥ).
حَدَّثَنَا إِسْمَاعِيلُ، قَالَ حَدَّثَنِي مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ يَسِيرُ فِي بَعْضِ أَسْفَارِهِ وَعُمَرُ بْنُ الْخَطَّابِ يَسِيرُ مَعَهُ لَيْلاً فَسَأَلَهُ عُمَرُ عَنْ شَىْءٍ فَلَمْ يُجِبْهُ رَسُولُ اللَّهِ صلى الله عليه وسلم ثُمَّ سَأَلَهُ فَلَمْ يُجِبْهُ ثُمَّ سَأَلَهُ فَلَمْ يُجِبْهُ، فَقَالَ عُمَرُ ثَكِلَتْكَ أُمُّكَ نَزَرْتَ رَسُولَ اللَّهِ صلى الله عليه وسلم ثَلاَثَ مَرَّاتٍ كُلَّ ذَلِكَ لاَ يُجِيبُكَ، قَالَ عُمَرُ فَحَرَّكْتُ بَعِيرِي حَتَّى كُنْتُ أَمَامَ النَّاسِ وَخَشِيتُ أَنْ يَنْزِلَ فِيَّ قُرْآنٌ فَمَا نَشِبْتُ أَنْ سَمِعْتُ صَارِخًا يَصْرُخُ ـ قَالَ ـ فَقُلْتُ لَقَدْ خَشِيتُ أَنْ يَكُونَ نَزَلَ فِيَّ قُرْآنٌ ـ قَالَ ـ فَجِئْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم فَسَلَّمْتُ عَلَيْهِ فَقَالَ " لَقَدْ أُنْزِلَتْ عَلَىَّ اللَّيْلَةَ سُورَةٌ لَهِيَ أَحَبُّ إِلَىَّ مِمَّا طَلَعَتْ عَلَيْهِ الشَّمْسُ ". ثُمَّ قَرَأَ (إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا).
In a similar report, Abdullah bin Mughaffal said: I saw the Prophet (ﷺ) reciting (Qur'an) while he was riding on his she camel or camel which was moving, carrying him. He was reciting Sūrat Fatḥ or part of Sūrat Fatḥ very softly and in an attractive, moving tone.
حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، حَدَّثَنَا شُعْبَةُ، قَالَ أَخْبَرَنِي أَبُو إِيَاسٍ، قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ مُغَفَّلٍ، قَالَ رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَوْمَ فَتْحِ مَكَّةَ وَهْوَ يَقْرَأُ عَلَى رَاحِلَتِهِ سُورَةَ الْفَتْحِ.
[47] ‘Aishah (RA) reported, “The Messenger of Allah ﷺ did not sleep until he recited (Sūrat) az-Zumar and Banī Isrā-īl (i.e., Al-Isrā).”
عَنْ أَبِي لُبَابَةَ، قَالَ قَالَتْ عَائِشَةُ رضى الله عنها كَانَ النَّبِيُّ صلى الله عليه وسلم لاَ يَنَامُ حَتَّى يَقْرَأَ الزُّمَرَ وَبَنِي إِسْرَائِيلَ.
[48] It was reported from ‘Ubaydullāh ibn ‘Abdullāh that ‘Umar ibn al-Khaṭṭāb asked Abu Waqid al-Laythi what the Messenger of Allah ﷺ used to recite in the (Eid) prayers of al-Adhā and al-Fitr. He said, "He used to recite Qāf wal-qur’ānil majeed (Sūrah Qāf) and Iqtarabat al-sā’atul wanshaqqal qamar (Sūrah al-Qamar).”
عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ، سَأَلَ أَبَا وَاقِدٍ اللَّيْثِيَّ مَا كَانَ يَقْرَأُ بِهِ رَسُولُ اللَّهِ صلى الله عليه وسلم فِي الأَضْحَى وَالْفِطْرِ فَقَالَ كَانَ يَقْرَأُ فِيهِمَا بِـ (ق وَالْقُرْآنِ الْمَجِيدِ) وَ (اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ).
[49] Umm Hishām bint Ḥārithah reported: "I only learned Qāf. By the Glorious Quran from praying behind the Messenger of Allah (ﷺ); he used to recite it in the morning prayer.”
عَنْ أُمِّ هِشَامٍ بِنْتِ حَارِثَةَ بْنِ النُّعْمَانِ، قَالَتْ مَا أَخَذْتُ { ق وَالْقُرْآنِ الْمَجِيدِ } إِلاَّ مِنْ وَرَاءِ رَسُولِ اللَّهِ صلى الله عليه وسلم كَانَ يُصَلِّي بِهَا فِي الصُّبْحِ.
[50] 'Amra daughter of ‘Abd al-Raḥmān reported on the authority of the sister of ‘Amra: “I memorized (surah) "Qāf, by the glorious Qur'an" from the mouth of the Messenger of Allah (ﷺ) on Friday as he recited it on the pulpit on every Jumu’ah (Friday).”
عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ، عَنْ أُخْتٍ، لِعَمْرَةَ قَالَتْ أَخَذْتُ { ق وَالْقُرْآنِ الْمَجِيدِ} مِنْ فِي رَسُولِ اللَّهِ صلى الله عليه وسلم يَوْمَ الْجُمُعَةِ وَهُوَ يَقْرَأُ بِهَا عَلَى الْمِنْبَرِ فِي كُلِّ جُمُعَةٍ.
The daughter of Ḥārithah bin An-Nu’mān said: "I memorized 'Qaf. By the Glorious Qur'an,'" from the mouth of the Messenger of Allah (ﷺ) when he was on the minbar (pulpit) on Friday."
عَنِ ابْنَةِ حَارِثَةَ بْنِ النُّعْمَانِ، قَالَتْ حَفِظْتُ { ق وَالْقُرْآنِ الْمَجِيدِ } مِنْ فِي رَسُولِ اللَّهِ صلى الله عليه وسلم وَهُوَ عَلَى الْمِنْبَرِ يَوْمَ الْجُمُعَةِ.
[51] Muhammad bin Al Munkadir narrated that: Jabir [may Allah be pleased with him] said: “The Messenger of Allah came out to his Companions, and recited Surat Ar-Rahman from its beginning to its end for them, and they were silent. So he said: ‘I recited it to the Jinns on the ‘Night of the Jinns,’ and they had a better response to it than you did. Each time I came to Allah’s saying: ‘Which of your Lords favor do you deny.’ They said: “We do not deny any of Your favors our Lord! And Yours is praise.”
[52] Ibn Abbās reported that the Messenger of Allah ﷺ would recite, in the morning prayer of Jumu’ah (Friday), Sūrat as-Sajdah in the first rakʿah, and Sūrat al-Insān in the second rakʿah, and he used to recite in Jumu’ah prayer Sūrat al-Jumu’ah and al-Munāfiqūn.”
عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يَقْرَأُ فِي صَلاَةِ الْفَجْرِ يَوْمَ الْجُمُعَةِ ( الم * تَنْزِيلُ) السَّجْدَةُ وَ ( هَلْ أَتَى عَلَى الإِنْسَانِ حِينٌ مِنَ الدَّهْرِ) وَأَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يَقْرَأُ فِي صَلاَةِ الْجُمُعَةِ سُورَةَ الْجُمُعَةِ وَالْمُنَافِقِينَ .
[54] Narrated Abu Hurairah: that the Prophet (ﷺ) said: "Indeed there is a Surah in the Qur'an of thirty Ayat, which intercedes for a man until he is forgiven. It is [Surah] Tabarak Alladhi Biyadihil-Mulk."
“There is a sūrah in the Qur'ān not more than thirty verses, it argues on behalf of its companion until it enters him into paradise; and it is (Sūrah) Tabārak.”
[57] Ibn Umar narrated that: The Messenger of Allah said: “Whoever wishes to look at the Day of Resurrection, as if he is seeing it with this eye, then let him recite: ‘When the sun Kuwwirat’ and ‘When the heaven is cleft sunder (Infatarat) and ‘When the heaven is split asunder.’”
[58] It was narrated that Ubayy bin Ka'b said: "In the first rak'ah of witr, the Messenger of Allah (ﷺ) used to recite: "GLorify the Name of your Lord, the Most High;" in the second; "Say: O you disbelievers!" and in the third; "Say: He is Allah, (the) One."
[59] Samurah bin Jundub reported: The Messenger of Allah (ﷺ) used to recite in the Friday prayer: Sabbiḥ isma rabbikal-aʿlā (Sūrat al-Aʿlā), and Hal attaka hadeethul ghāshiyah (Sūrat al-Ghāshiyah).
عَنْ سَمُرَةَ بْنِ جُنْدُبٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ يَقْرَأُ فِي صَلاَةِ الْجُمُعَةِ ( سَبِّحِ اسْمَ رَبِّكَ الأَعْلَى ) وَ( هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ ) .
[60] It was narrated that An-Nu'mān bin Bashir said: "The Messenger of Allah (ﷺ) used to recite 'Glorify the name of your Lord, the Most High' (Al-A’lā) and 'Has there come to you the narration of the overwhelming (i.e. the Day of Resurrection)?' (Al-Ghāshiyah) in the Jumu'ah prayer, and sometimes 'Eid and Jumu'ah would fall on the same day, and he would recite them in both 'Eid and Jumu'ah prayer."
عَنِ النُّعْمَانِ بْنِ بَشِيرٍ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَقْرَأُ فِي الْجُمُعَةِ بِـ ( سَبِّحِ اسْمَ رَبِّكَ الأَعْلَى ) وَ( هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ ) وَرُبَّمَا اجْتَمَعَ الْعِيدُ وَالْجُمُعَةُ فَيَقْرَأُ بِهِمَا فِيهِمَا جَمِيعًا.
[61] The Messenger of Allah ﷺ would pray two rakʿahs after witr while sitting, reciting in the two rakʿahs “Idhā zulzilat al-ardhu…” (Sūrah al-Zalzalah) and “Qul Ya Ayyuhal-Kafirun” (Sūrat al-Kāfirūn).
كان رسولُ اللهِ صلَّى اللهُ عليه وسلم يصلِّي ركعتينِ بعد الوِترِ وهو جالسٌ يقرأُ فيهما ب { إِذَا زُلْزِلَتِ الْأَرْضُ . . . ) و{ قُلْ يَا أَيُّهَا الْكَافِرُونَ ).
Grade: Sahih li-ghayri (Shoaib al-Arnaut) | Reference: Zad al-Ma`ad 1/322
4 - أنَّ النَّبيَّ صَلَّى اللهُ عليه وسلَّمَ كان يُصلِّيهما بعدَ الوِترِ وهو جالسٌ، يَقرَأُ فيهما: {إِذَا زُلْزِلَتِ الْأَرْضُ}، و{قُلْ يَا أَيُّهَا الْكَافِرُونَ}.
الراوي : أبو أمامة الباهلي | المحدث : شعيب الأرناؤوط | المصدر : تخريج المسند لشعيب
الصفحة أو الرقم : 22246 | خلاصة حكم المحدث : صحيح لغيره دون تعيين قراءة النبي صلى الله عليه وسلم فيهما فهي محتملة للتحسين
Is Sūrat al-Zalzalah equivalent to one-fourth of the Qur’an?
The reports about Sūrat Al-Zalzalah being equivalent to one-fourth of the Qur’an have some weakness in them, although they are strengthened by the different variations as well as the multiple mursal reports (which are weak standalone). Ibn Khuzaymah categorized one particular attributed to Anas (RA) as saḥiḥ and al-Tirmidhī classified one narration as ḥasan, while others relied on the report of Ibn Abbās.
[62] Abu Madīnah al-Dārimī said: “When two Companions of the Prophet ﷺ would meet, they would not part until they had read Sūrah al-‘Aṣr (103), and then they would give salām (and leave).”
[63] Farwah bin Nawfal (ra) narrated that: He came to the Prophet (ﷺ) and said: “O Messenger of Allah, teach me something that I may say when I go to my bed.” So he said: “Recite: Say: ‘O you disbelievers’ for verily it is a disavowal of Shirk.” Shu`bah said: “Sometimes he would say: ‘One time’ and sometime he would not say it.” (Another chain) from Farwah bin Nawfal, from his father: "That he came to the Prophet (ﷺ)" then he mentioned similar in meaning. And this is more correct. [Abu `Eisa said:] And Zubair reported this hadith from Ishaq, from Farwah bin Nawfal, from his father from the Prophet (ﷺ), with similar wording. This is more appropriate and more correct than the narration of Shu`bah. The companions of Abu Ishaq were confused in the narration of this hadith. This hadith has been reported through routes other than this. `Abdur-Rahman is the brother of Farwah bin Nawfal.
Farwah b. Nawfal quoted his father as saying that the Prophet (ﷺ) said to Nawfal (his father): Recite (the Surah) 'Say, O you disbelievers!' and then go to sleep at its end, for it is a declaration of freedom from polytheism.
[64] Ibn ʿAbbās reported that the Prophet ﷺ said: “Qul huwa Allāhu aḥad (Sūrat al-Ikhlāṣ) is equivalent to one-third of the Qur'ān, and Qul yā ayyuhal kāfirūn (Sūrat al-Kāfirūn) is equivalent to one-fourth of the Qur'ān.”
قال رسول الله صلى الله عليه وسلم: (قل يا أيها الكافرون تعدل ربع القرآن).
[65] Abdullah bin Mas'ud narrated: "I can not enumerate (how many times) I heard Allah's Messenger (S) reciting - in the two Rak'ah after Al-Maghrib and the two Rak'ah before Salatul-Fajr with: Say: "O you disbelievers!" and Say: "He is Allah the One."
[66] Jabir bin Abdullah narrated: During the two Rak'ah of Tawaf, the Messenger of Allah recited the two Surat of Ikhlas, "Say: O you disbelievers!" and: "Say: He is Allah, (the) One."
[67] The Prophet ﷺ asked: “Is any one of you unable to recite one-third of the Qur'ān in one night? They said: How could anyone read one-third of the Qur'ān (in one night)? He said: Qul huwa Allāhu aḥad (Sūrat al-Ikhlāṣ) is equivalent to one-third of the Qur'ān.”
عَنْ أَبِي الدَّرْدَاءِ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " أَيَعْجِزُ أَحَدُكُمْ أَنْ يَقْرَأَ فِي لَيْلَةٍ ثُلُثَ الْقُرْآنِ " قَالُوا : وَكَيْفَ يَقْرَأْ ثُلُثَ الْقُرْآنِ؟ قَالَ : " قُلْ هُوَ اللَّهُ أَحَدٌ تَعْدِلُ ثُلُثَ الْقُرْآنِ " .
This hadith has been narrated by Qatada with the same chain of transmitters in these words:
He (the Messenger of Allah) said: Allah divided the Qur'an into three parts, and he made:" Say: He, Allah is One." one part out of the (three) parts of the Qur'an.”
Narrated Abu Sa’id Al-Khudrī, “A man heard another man reciting (Sūrah Al-Ikhlāṣ) ‘Say He is Allah, (the) One.’ repeatedly. The next morning, he came to Allah’s Messenger ﷺ and informed him about it as if he thought that it was not enough to recite. On that Allah’s Messenger ﷺ said, “By Him in Whose Hand my life is, this Sūrah is equal to one-third of the Qur’an!”
عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، أَنَّ رَجُلاً، سَمِعَ رَجُلاً، يَقْرَأُ (قُلْ هُوَ اللَّهُ أَحَدٌ) يُرَدِّدُهَا فَلَمَّا أَصْبَحَ جَاءَ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَذَكَرَ ذَلِكَ لَهُ وَكَأَنَّ الرَّجُلَ يَتَقَالُّهَا فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " وَالَّذِي نَفْسِي بِيَدِهِ إِنَّهَا لَتَعْدِلُ ثُلُثَ الْقُرْآنِ ".
It is reported on the authority of Abu Hurayrah that the Messenger of Allah (ﷺ) said: Gather, for I am going to recite one-third of the Qur'an before you. And those who could get together gathered there. Then the Messenger of Allah (ﷺ) came out and recited:" Say: He, Allah, is One." He then entered (his house). Some of us said to the others: Perhaps there has been some news from the heaven on account of which he has gone Inside (the house). The Messenger of Allah (ﷺ) again came out and said: I told you that I was going to recite one-third of the Qur'in; keep in mind, this (Sūrah Ikhlāṣ) is equivalent to one-third of the Qur'an.
عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " احْشِدُوا فَإِنِّي سَأَقْرَأُ عَلَيْكُمْ ثُلُثَ الْقُرْآنِ " . فَحَشَدَ مَنْ حَشَدَ ثُمَّ خَرَجَ نَبِيُّ اللَّهِ صلى الله عليه وسلم فَقَرَأَ ( قُلْ هُوَ اللَّهُ أَحَدٌ) ثُمَّ دَخَلَ فَقَالَ بَعْضُنَا لِبَعْضٍ إِنِّي أُرَى هَذَا خَبَرٌ جَاءَهُ مِنَ السَّمَاءِ فَذَاكَ الَّذِي أَدْخَلَهُ . ثُمَّ خَرَجَ نَبِيُّ اللَّهِ صلى الله عليه وسلم فَقَالَ " إِنِّي قُلْتُ لَكُمْ سَأَقْرَأُ عَلَيْكُمْ ثُلُثَ الْقُرْآنِ أَلاَ إِنَّهَا تَعْدِلُ ثُلُثَ الْقُرْآنِ.
[68] Anas mentioned that a man said to the Prophet ﷺ, ‘I really love this sūrah’. The Prophet replied, ‘And your love for it will enable you to enter paradise’.
[69] It was narrated from ʿĀ’ishah that when the Prophet ﷺ went to bed every night, he would hold his hands together and blow into them, and recite into them (by cupping his hands together) the last three chapters of the Qur'ān. Then he would wipe them over whatever he could of his body, starting with his head and face and the front of his body, and he would do that three times.
[70] Mu`adh bin `Abdullah bin Khubaib, narrated from his father, who said: “We went out on a rainy and extremely dark night, looking for the Messenger of Allah (ﷺ), so that he could lead us in Salat.” He said: “So I met him and he (ﷺ) said: ‘Speak’ but I did not say anything. Then he (ﷺ) said: ‘Speak.’ But I did not say anything. He (ﷺ) said: ‘Speak.’ So I said: ‘What should I say?’ He (ﷺ) said: ‘Say: “Say: He is Allah, the One” and Al-Mu`awwidhatain, when you reach evening, and when you reach morning, three times, they will suffice you against everything.’”
[71] Narrated `Aisha: Whenever Allah's Messenger (ﷺ) became sick, he would recite Mu'awwidhat (Surat Al-Falaq and Surat An- Nas) and then blow his breath over his body. When he became seriously ill, I used to recite (these two Suras) and rub his hands over his body hoping for its blessings.
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، رضى الله عنها أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ إِذَا اشْتَكَى يَقْرَأُ عَلَى نَفْسِهِ بِالْمُعَوِّذَاتِ وَيَنْفُثُ، فَلَمَّا اشْتَدَّ وَجَعُهُ كُنْتُ أَقْرَأُ عَلَيْهِ وَأَمْسَحُ بِيَدِهِ رَجَاءَ بَرَكَتِهَا.
[73] 'Uqba b. 'Amir reported Allah's Messenger (ﷺ) as saying: What wonderful verses have been sent down today. the like of which has never been seen! They are:" Say: I seek refuge with the Lord of the dawn," and" Say: I seek refuge with the Lord of men."
‘Uqbah Ibn ‘Amir reported: "I followed the Messenger of Allah (ﷺ) when he was riding, and I placed my hand on his foot and said : O Messenger of Allah, teach me Sūrah Hud and Sūrah Yusuf. He said: 'You will never recite anything greater (for refuge) before Allah than: "Qul a’oodhu birabbil falaq (Surat al-Falaq)”, and “Qul a’oodhu birabbin-naas (Surat al-Nās).”
[74] Abu Sa’īd reported: “The Messenger of Allah ﷺ used to seek refuge from the jinn as well as from the evil eye until al-mu’awwidhataan (Sūrah al Falaq and Al-Nās) were revealed. When they were sent down, he utilized them and left other things.”
عَنْ أَبِي سَعِيدٍ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَتَعَوَّذُ مِنَ الْجَانِّ وَعَيْنِ الإِنْسَانِ حَتَّى نَزَلَتِ الْمُعَوِّذَتَانِ فَلَمَّا نَزَلَتَا أَخَذَ بِهِمَا وَتَرَكَ مَا سِوَاهُمَا.
Abu 'Abdullah narrated that Ibn 'Aabis Al-Juhani told him that: The Messenger of Allah ﷺ said: "O Ibn 'Aabis, shall I not tell you of the best thing with which those who seek refuge with Allah may do so?" He said: "Yes, O Messenger of Allah." He said: "Say: I seek refuge with (Allah) the Lord of the daybreak.", "Say: I seek refuge with (Allah) the Lord of mankind." - these two Surahs."
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum Surah al-Baqarah ki 22wi ayat ki tafseer me 4 alfaaz ki tafseel sunn rahay thay, aur Surah al-Fatiha se parrhne ki tarteeb me 104 alfaaz ke maane abh tak hum jaan chuke hain. Aaj ke dars me issi ayat ki tafseer ka aakhri hissa sunenge.
Ye wohi hai, jis ne tumhare liye zameen ko bichhona banaya, farsh banaya aur aasmaan ko chhat banaya aur aasmaan se pani barsaya aur uss pani ke zariye se zameen se har tarah ke mewe nikaal kar tumhare liye rizq ka intezaam kiya. To jaante boojhte hargiz, Allah ke madd-e-muqabil ya equal kisi ko na ttehrao.
To ye jitne bhi kaam, yahan iss ayat me aaye hain, ye hum ko maante huwe chalna hai ke, inn kaamo ko Allah ke siway koi nahi kar sakta,
Zameen ko farsh banane wala Allah hai, hamare khadmo ke neeche zameen hai, farsh hai, pahad ke ooper bhi chale jaiyye to bhi zameen farsh hi hai,
Aasmaan ko chhatt banane wala Allah hai, iss ki tafseel aagay ki ayaat me aa rahi hai, to hum wahan tafseel iss ki sunenge, waise iss se pehle hum lafz-e-Samaa me kuch detail sunn chuke hain,
Aasmaan se barish ko barsaane wala Allah hai,
Pichle saal barish ki wajah se Dubai doob gaya, kisi ka iss par koi control nahi hai, news reports ke mutabiq pichle 75 saal me, aisi barish kabhi nahi huwi aur taqreeban 550 million dollar ka nukhsaan huwa.[1]
Zahir si baat hai ke, agar ek saal me jitni aam taur par barish hoti hai, uss ka 2 gunah ek hi din me (24 ghantton me) barish ho jaye to iss se kaun bach sakta hai?[2]
Ab jahan par Allah Ta’ala aam taur par bohot barish barsaate hain, Mawsynram ek jagah hai India me, jahan saal me average barish jo hai 11,872 mm barish hoti hai. Wahan ka June 2022 ka record dekhenge to ek din me 1003 mm barish parrh chuki hai, world record hai, aur Mawsynram is the wettest place on earth.[3]
Phir iss zameen par aisi bhi jagah hai, jahan barish nahi ke barabar parrhti hai, saal me 1mm barish hoti hai, South America me, Chile jo Mulk hai uss ke Atacama Desert ka ye haal hai. 1571 eeswi se 1970 tak yani 400 saal ke arse me iss registaan mein koi khaasi barish nahi huwi. Ye bhi ek record hai.
Jab bhi kabhi yahan barish ho jaati hai, to paudhe aur phool dekhne ko milte hain. Warna aam taur par yahan Pacific Ocean se dhund aati hai, aur poore registaan ko dhaamp deti hai aur ussi se wahan ki zameen ko geela karne aur jo thoday bohot paudhe hain unhe uss dhund se pani milta hai.[4]
To ye kaun decide kar raha hai ke, barish kahan hogi aur kahan nahi. Ye sirf Allah (ربُّ الْعِزَّت) ka decision hai. Uss ki taqdeer hai, uss ka program hai. Kis jagah kitni barish hogi. Kis ko kitna pani milega. Ye sab kuch Allah Ta’ala tayy karte hain.
Barish ke mutaliq kayee aur baatein hain, uss me se ek ye hai ke, duniya me baaz mumalik aise hain, jahan cloud seeding ke zariye barish insaan ki dakhal andaazi ki wajah se ho rahi hai ya US ke Nevada State ke Desert Research Institute ke mutabiq barish me 10-15 feesad izafa ho raha hai, iss cloud seeding ki wajah se.[5]
To Cloud seeding kya hai? Cloud seeding mein ho ye raha hai ke, jo water cycle ka natural process hai, wo ho to raha hai, aur kisi jagah se wo badal guzar rahe hain to uss jagah ke log uss badal me silver iodide, ya aaj kal aam namak ko, ya kisi aur chemical ko badal me chhorrhte hain jis ki wajah se badalon me jo paani ke qatre hote hain, wo baday qatron me tabdeel ho jaate hain aur barish hoti hai.[6]
Ab cloud seeding me chand batein samajhne ki hain, Pehli baat ye hai ke, jab tak paani samandaron se aur nadiyon se bhaamp bann kar na uday, cloud seeding nahi ho sakti, ye kaam kaun kar raha hai, Allah Ta’ala kar rahe hain.
Doosri baat ye hai ke, cloud seeding ke liye ek khaas qism ke badal honay chahiye, wo barasne walay badal hona chahiye, jis me super cooled pani hona chahiye droplets ki shakal me, har qism ke badalon me cloud seeding nahi ho sakti.
Teesri baat ye hai ke, iss qism ke badal wahan maujood hona chahiye, jahan hume barish se faida ho. Badal hawa ke bahao ke zariye wahan tak na pahunche to cloud seeding nahi ho sakti.
Chohti baat ye hai ke, Duniya bhar me taqreeban 30 ke qareeb mumalik hain, jahan cloud seeding ho rahi hai. America se lekar Europe aur Asia tak, Africa se lekar Australia tak.
Paanchwi baat ye hai ke, Cloud seeding ke chemical hawai jahaz se badalon me daale jaate hain ya zameen se anti-aircraft guns se chemicals badalon me maare jaate hain.[7]
Chhatti baat ye hai ke, Cloud seeding na sirf barish barsaane ke liye, balke barish ko rokne ke liye bhi istemaal ki ja chuki hai, 2008 ke Beijing Olympics ke dauraan. Aur khaas baat ye hai ke, jo log iss kaam ke liye zimmadaar thay China me, wo ye kehte hain ke, agar badal bohot bhare huwe hain paani se, to ye techniques barish ko rokne ke, wo kaam nahi karte, yani barish hone se koi nahi rok sakta.[8]
Saatwi baat ye hai ke, Cloud seeding se nuqsan kya hai, ye abhi tak kisi ko nahi pata. Kya iss se flooding ho sakti hai? Ye nahi maloom. Balke, qudrati tareeqe se jo barish honay wali hai, wo kitni hogi iss ka andaaza hum jab tak nahi laga sakte, jab tak ke baarish poori na ho jaye, barish hone se pehle hum sirf modeling ke zariye andaza laga sakte hain, iss ka aagay chal kar kya asar padega ye kisi ko nahi maloom lekin duniya bhar me log isay istemaal kar rahe hain.
Kuch studies ke mutabiq, max. 20 feesad tak barish me izafa insaan kar sakta hai, lekin wo bhi unn badalon se jo qudrati taur par barasne walay thay.[9]
Baaz research ye bhi huwi ke, Cloud seeding se kitna faida ho raha hai, science-daan iss andaza nahi laga paye ke, waqay Cloud seeding effective hai, isay aagay badhana chahiye ya nahi.
To inn sab baaton ko madde nazar rakhte huwe, hum ye nateeje par pahunch sakte hain ke, aakhirkaar qudrat, power, destiny, taqdeer Allah ke hath me hai. Ye saari cheezen iss liye ho rahi hain, kyun ke, Allah Ta’ala ne insaan ko waqt ke sath itna ilm ata kiya ke, wo ye kaam karne ke qabil bana, technology iss hadd tak develop huwi ke wo Badalon me chhed chhaad kar paa raha hai. Allah ne hume iss kaam ke liye qabil banaya, ye hamari taqdeer ka hissa tha. Allah (ربُّ الْعِزَّت) ne tayy kiya ke, Cloud seeding ke zariye itne percent barish hogi.
Barish ya Zameen par paani ke mutaliq doosri baat ye hai ke, iss kurra-e-arz par, iss zameen par paani aya kahan se? Iss par science-daano ne bohot research ki aur unn ke paas zameen par paani ke origin ke 3 possibilities hain;
Pehla ye hai ke, zameen paida hote waqt hi pani unn rock me embedded tha, lekin iss theory me problem ye hai ke, science-daan ye samajhte hain ke, uss waqt zameen itni garam thi ke, sara ka sara paani bhaamp bann kar solar system me udh gaya hoga, to jitna paani aaj duniya me hai, utni miqdaar me paani zameen par baqi nahi raha hoga,[10]
Doosra ye hai ke, zameen par paani bahar se comets ke zariye nazil huwa, iss ko confirm karne ke liye European Space Agency (ESA) ne 1986 me Giotto Satellite ki madad se Halley’s comet ko study kiya, aur 2014 se 2016 tak Rosetta Satellite ki madad se ek aur comet ko study karne par pata chala ke, comets paani aur mitti se bane huwe hain, aur jo paani unn me paya gaya wo zameen ke paani se alag tha. Comet ke paani me hard water zyada tha zameen ke muqable me.[11]
Teesra ye hai ke, zameen par paani bahar se meteors ke zariye nazil huwa, iss ko confirm karne ke liye Japanese Aerospace Exploration Agency (JAXA) ne 2014 me Hayabusa2 space craft ki madad se, Ryugu Asteroid se samples le aya, jo 2020 me zameen par pahunche. Iss ko analyze karne par pata chala ke, jo paani uss asteroid par paya gaya wo zameen ke paani se milta jhulta hai.[12]
2020 me Nasa ne bhi apna ek space craft bheja, Bennu naami asteroid par, jis ne bhi sample la kar 2023 me zameen par pahuchaya. Iss ka bhi initial analysis confirm karta hai ke, inn asteroids ka paani, zameen ke paani se milta jhulta hai.[13]
Quran aisa lagta hai ke, Surah al-Mominoon me iss ka zikr kar raha hai, “Aur Hum hi ne aasmaan se ek program ke tehat paani nazil kiya, phir uss ko zameen me ttehraa diya aur Hum uss ke wapas le jaane par bhi qadir hain”[14]
Sciencedaan batate hain ke, solar system jab qayem ho raha tha, iss process me zameen se aagay ke jo sayyare hain, khaas taur par jupiter waghairah, inn ke orbit finalize hote waqt, meteorite belt se kayee meteors zameen aur inner planets ki taraf dhakele gaye, jis se zameen par ye paani ki miqdaar jo aaj maujood hai, wo nazil ki gayee, jisay science-daan Late Heavy Bombardment ka naam dete hain.[15]
To ye Allah Ta’ala ka program tha, kis tarah se ye paani jo aasmaan me tha, usay zameen par laya aur usay yahan store kar diya. Ab wo paani zameen ka paani ho gaya. Lekin, Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke, iss ko wapas le jaane par bhi Hum qadir hain.
Warna aasmaan me itna paani hai, hum andaza bhi nahi laga saktay, Lafz-e-Samaa me hum iss ki tafseel sunn chuke hain, sirf Milkyway galaxy ke ek hisse me, itna pani hai ke, zameen ke paani ka 1000 gunah hai.[16]
Zameen par khud paani ki miqdaar, 1.4 Billion Cubic Kilometers hai. Iss ka hazar gunah bolay to 1.4 Trillion Cubic Kilometers hote hain.
Ab kuch din pehle, taqreeban do hafte pehle ki news hai ke, 30-Dec-2024 ki ke, ek black hole ke qareeb paani ka reservoir daryaft huwa hai, jis me 140 Trillion gunah zyada paani hai zameen ke poore paani ke muqable me, ye ho jaate hain 200 Billion Trillion, yani 200 sath 21 zeros lagayenge to jo number banta hai.[17]
Allah (ربُّ الْعِزَّت) ke paas paani ki kami nahi hai, jitna unhone hume dena chaha nazil kar diya.
Phir paani ke mutalliq teesri khaas baat ye hai ke, ye liquid form me iss zameen par maujood hai, zameen ka position thoda sa bhi agar sooraj ke qareeb hota, to ye paani sara ka sara bhamp bann kar udh gaya hota,
Aur agar zameen ka position thoda sa bhi sooraj se door hota, to ye paani sara ka sara baraf bann gaya hota.
Inn dono surat-e-haal me, hamari zindagi iss zameen par na-mumkin thi.
To zameen ka position sooraj ke goldilocks zone ya habitable zone me hai, jis ki wajah se paani - zameen par paani ki shakal me hai, bhamp ya baraf ki shakal me nahi.[18]
Ye bhi ek qudrat hai, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki.
Chohthi baat paani ke mutaliq ye hai ke, jab baraf parrhti hai to jo snowflakes bante hain, har snow flake ka design alag alag hota hai. Surah al-Ikhlas ki tafseer me humne ye bataya tha ke,
Rasoolullah (صلى الله عليه وسلم) raat ko sonay se pehle, teeno qul parrhte aur apne haathon me phoonk kar badan par malte, wahan humne France ke Dr. Jacques Benveniste (Jaak Benvinist) ki research ka hawala dete huwe bataya tha ke, paani ki memory hoti hai aur uss me jo cheezen parrhti hain, unn ka asar paani par hota hai.
Doosri ek aur research jis me Japan ke Dr. Masaru Emoto ke hawale se bataya tha ke, mahol ka asar paani par parrhta hai.
Phir Germany ke Dr. Knut Pfeiffer (Kanoot Faifer) ki paani aur zamzam par research ka nateeja pesh karte huwe kaha tha ke, paani ka asar insaani jism par hota hai.
Phir Sharjah TV par namaz parrhne ke baad insaani dimagh par kya asar hota hai, humne dikhaya gaya tha, jis me insaan ka dimagh sukoon mehsoos karta hai.
Insaan 65% paani se bana hai, to teeno qul parrh kar apne jism par malne se uss ka positive effect insaani jism par hota hai.
Hum scientifically prove kar chuke hain ke, Sunnat-e-Rasool (صلى الله عليه وسلم) ko ikhtiyar karne se dunyawi faida hume milta hai, aur In Sha Allah aakhirat me bhi faida hi faida hoga.[19]
To Barish ko barsaane wala Allah hai, aur paani ke ye properties banane wala bhi Allah hi hai.
Iss barish ke paani se zameen me, mewe ugaane wala bhi Allah hai, aur
Uss ko hamari ghiza banane wala bhi Allah hi hai, rizq dene wala Allah hai, barish nahi hogi to koi kuch nahi kar sakta, ghiza ugna band ho jayegi, rizq band ho jayega.
Allah ki qudrat ka zikr pichli ayat me huwa tha, uss qudrat ki 5 nishaniyon ki jhalak iss ayat me bayan kar diya ke, ye sab cheezen Main kar sakta hoon aur Main hi qadir hoon.
To Mere barabar kisi ko khada matt karna, kyun ke, koi aur hai hi nahi Unn jaisa. Wa Lam Yakun Lahu Kufwan Ahad, Allah ke jaisa hai hi koi nahi.
Allah ko chhorrh kar sab makhlooq hai, baqi sab creation hai. Creator ek hi hai…
Makhlooq se, Creation se uttha kar kisi ko Khaliq ke barabar matt banao, kyun ke;
Razzaq Allah Ta’ala hain, Malik bhi Allah Ta’ala hain, Paalne Walay Allah Ta’ala hain, hume Paida karne wala ek hi hai.
To yahan shirk ka definition aa gaya, aur ye Quran ka paanchwa definition hai. Aur poore Quran me ye paanch categories ke log milenge. Momin, Kafir, Munafiq, Gunahgaar, Mushrik.
To shirk kya hai, makhlooq ke level se uttha kar Khaliq ke level par kisi ko bittha dena, shirk hai.
Yahan iss ayat ki tafseer khatam huwi, next Saturday In Sha Allah Surah al-Baqarah ki tafseer me agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum Surah al-Baqarah ki 22wi ayat ki tafseer me lafz-e-Firaasha aur Lafz-e-Bina’a par tafseel sunn rahay thay, aur Surah al-Fatiha se parrhne ki tarteeb me 100 alfaaz ke maane abh tak hum jaan chuke hain. Aaj ke dars me iss ayat ke baaqi chaar alfaaz ki tafseer sunenge.
Ye wohi hai, jis ne tumhare liye zameen ko bichhona banaya, farsh banaya aur aasmaan ko chhat banaya aur aasmaan se pani barsaya aur uss pani ke zariye se zameen se har tarah ke mewe nikaal kar tumhare liye rizq ka intezaam kiya. To hargiz Allah ke madd-e-muqabil ya hamsar ya equal kisi ko na ttehrao jaante boojhte.
Ab iss ayat me samajhne ke 6 alfaaz hain, Firaasha, Bina’a, Ma’a, Akhraja, as-Samaraat, aur Andaada.
To iss ayat ka teesra lafz aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 101, Ma’a hai.
101. MAA-A (Water) 2:22 ( مَآءً ( م و ه
Dr. Anees apni kitab me aur Corpus.Quran.com par, lafz-e-Ma’a ka root ya madda (م و ه) bataya gaya hai,[1] lekin Gustav Flugel ne apni concordance me iss ka root (م ا ه) darj kiya hai,[2] aur Muhammad Fuad Abdul Baqi ne al-Mu'jam al-Mufahras me iss lafz ka root (م ي ه) darj kiya hai.[3] Jab ke William Lane ne iss lafz ka root (م و أ) darj kiya hai.[4] Lane’s Lexicon ko chhorrh kar, doosri kitabon me jo differences aaye hain, wo mamooli se differences hain, kyun ke, Arabi ke qayede ke mutabiq, Alif, Waw aur Yay huroof-e-illat hain aur ye ek doosre se exchange ho jaate hain. Inn differences ke bawajood maane nahi badalte, Lafz-e-Ma’a ka matlab Paani hai.
Quran me;
Surah al-Baqarah me agay hum parrhenge, …Aasmaan me Badalon se jo barish barasti hai, wo murda zameen ko zindagi deti hai...[5]
Uss pani ko tum peete ho aur ussi se Hum zameen me hari-bhari paidawar ugaate hain, jis se tum apne chaar payon ko bhi charaate ho,[6] aur uss se sarbabz khet, jin se Hum nikaalte hain tay-ba-tay daane yani ke anaaj, aur khajoor aur angoor,[7] Tumari ghiza ke liye,[8]
Kabhi sonch kar dekha hai ke, ye barish ka paani aya kahan se, Quran me Surah Hud ke mutabiq, Asal me ye barish ka pani pehle zameen par tha, ye zameen ka pani hai,[9]
Jab barish baras jaati hai, to aasmaan khali ho jaate hain, zameen ka pani wapas zameen me aa jaata hai.
Jise phir zameen se bhaamp bana kar udaya aur wo ooper badalon ki shakal ekhtiyar kar liya, Surah an-Nazirat me farmaya ke, Hum hi hain jo nikaalte hain zameen se uss ka pani aur chara bhi ugaate hain,[10]
Phir Surah al-Hijr me farmaya ke, Hum hi hain jo hawaein chalate hain jo bhari huwi hoti hain aur Hum hi aasmaan se barish ko barsaate hain aur Hum hi tum ko uss ka paani pilaate hain aur tum to uss ke jama karne walay nahi ho.[11]
Aur Hum aasmaan se paak paani barsaate hai,[12] ek muqarrar andaaze ke, ya muqarrar miqdaar me, napa-tula huwa aur ek program ke mutabiq, phir uss ko zameen me tthehra diya,[13] aur uss se murda zameen ko zinda kar diya.[14]
Aur ussi barish ke paani se, ek muqarrar miqdaar ke hisab se aur ek program ke mutabiq, tamam nadiyan behne lagti hain,[15] aur baaz pattharon me se nehre behti hain,[16]
Aur ussi paani se, tamam jaandaron ko[17] aur insaan ko paida kiya.[18]
Quran me Lafz-e-Ma’a, istemaal kiya mani ke liye, Surah as-Sajda me farmaya ke,
Insaan ki nasl ko ek aisi cheez se paida kiya jo ke haqeer pani se nikla huwa hai.[19]
Maa’im Maheen aya hai,[20] Maheen ka matlab mehnat ke baad kamzor padh jaane ke hain, aur
Maa’in Daafiq aya hai, yani uchalte huwa paani se,[21]
Phir lafz-e-Ma’a jo hai wo istemaal huwa hai pighle huwe taambe ke liye, Surah al-Kahf me farmaya ke, …Hum ne inkaar karne walon ke liye, kufr karne walon ke liye, na-shukri karne walon ke liye, dozakh ki aag tayyar kar rakhi hai, jis ki lapttein unn ko ghere me le chuki hongi aur agar wo paani maangenge to aise paani se unn ki khatir ki jayegi jo pighle huwe taambe yani molten Copper ki tarah garam hoga…[22]
Copper ya tamba jo hai wo pighalta hai, 1085 degree celsius par.
Melting yani pighalna aur Boiling yani Ubalne ya Khaulne me farq hai.
To tambe ya copper ko 1100 degree celsius ke ooper rakhenge to wo pighla huwa rahega.
Dozakh me mujrimon ko garam paani pilaya jayega, Maa’in Sadeed aur Maa’in Hameem aya hai,[23] aur jannat me to unpolluted, paak pani ki nehre beh rahi hain.[24]
Yahan se pata chala ke, insaan ki mani aur pighla huwa tamba paani nahi hai, balke lafz-e-Ma’a kisi bhi liquid ke liye istemaal huwa hai, jis ka composition pani se alag ho aur wo liquid jo bohot hi zyada high temperature par ho.
Phir Surah al-Hud me farmaya ke, Aur Wohi to hai, jis ne aasmaano aur zameen ko 6 din me paida kiya aur uss waqt Uss ka Arsh paani par tha…[25]
Iss lafz ko summarize karte huwe hamare ustaad Dr. Anees likhte hain ke, agar Arsh ka matlab control samjha jaye, to kya Lafz-e-Ma’a ka matlab aam paani hai ya bohot zyada garam koi fluid, jaise plasma?
Kya ye pani big bang se pehle ke primeval atom ke plasmic state ki taraf ishara to nahi kar raha, jis me dhamaka hone ki wajah se ye kayenaat paida huwi?
Ab kyun ke, latest research ke mutabiq, quark-gluon plasma, pani ki tarah behta hai.
To kya ye pani big bang ke baad jo quark-gluon plasma ki to baat nahi kar raha, jab Arsh ki ya control ki bohot zaroorat thi, ye set karne ke liye ke kis rate par ye kayenaat expand hogi, takay uss big bang ke dhamake ki wajah se ye aaj 14 billion saal se phail rahi hai?
Iss lafz par jo ahadith aaye hain, unn me ma’a ka matlab paani hi hai:
Sahih Muslim ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, jab bhi koi Muslim ya Momin wazu me apna muh dhota hai, to uss ki aankhon se har wo gunah jo sarzad huwe hote hain, wo wazu ke paani ke sath uss ke chehre se nikal aate hain, uss ke aakhri qatre tak,
Aur jab wo apne hath dhota hai, to uss ke hathon se har wo gunah jo sarzad huwe hain, wo wazu pe paani ke sath uss ke hathon se nikal aate hain, uss ke aakhri qatre tak,
Aur jab wo apne paaon dhota hai, to uss ke paaon se har wo gunah ki taraf wo chal kar gaya ho, wo wazu pe paani ke sath uss ke paaon se nikal aate hain, uss ke aakhri qatre tak,
Iss ke nateeje me wo gunahon se paak ho jata hai.[26]
Sahih Muslim aur Sunan Abu Dawood ki ahadith, Huzaifa (رضي الله عنه) farmate hain ke, mujhe achi tarah maloom hai ke dajjal ke paas kya cheezen hongi?
Uss ke paas paani ka samandar hoga yani sea of water aur aag ka darya hoga yani river of fire hoga,
Jo tumhe paani nazar aa raha hoga, wo asal me aag hogi aur
Jo tumhe aag nazar aa rahi hogi, wo asal me paani hoga,
Agar koi uss waqt tak zinda rahe aur usay paani chahiye hoga, to wo uss me se piye, jo usay aag dikh rahi hogi.
To usay paani milega.
Abu Masoud al-Badri (رضي الله عنه), jo Huzaifa (رضي الله عنه) ke sath thay, farmaate hain ke, maine Rasoolullah (صلى الله عليه وسلم) aisa hi kehte huwe suna hai.[27]
Sahih al-Bukhari ki hadith, Rasoolullah (صلى الله عليه وسلم) ek safar par thay aur paani ki khillat ho gayi, to aap (صلى الله عليه وسلم) ne farmaya ke, jo kuch paani baaqi hai le aao, ek bartan me jo bhi paani bacha huwa tha laya gaya, uss me aap ne apna hath dala aur farmaya, Paak karne walay ba-barkat zariye aur Allah ki taraf se barkat ki taraf aao,
Abdullah ibn Masoud (رضي الله عنه) farmate hain ke, maine paani ko Rasoolullah (صلى الله عليه وسلم) ki ungliyon me se nikalte dekha hai, aur hum khaane par Allah ki tasbeeh ko sunn rahe thay, jab wo khana khaya ja raha tha.[28]
Sahih al-Bukhari ki ek aur hadith me ata hai ke, 70-80 logon ne uss paani se wazu kiya.[29]
Ek aur safar par, Amma Aisha (رَضِيَ ٱللَّٰهُ عَنْها) bhi aap (صلى الله عليه وسلم) ke sath thi, jo Sahih al-Bukhari, Sahih Muslim aur Sunan an-Nasai me darj hai, aur Amma ka haar jo wo galay me pehni thin toot kar gir jata hai to,
Rasoolullah (صلى الله عليه وسلم) uss jagah ruk jaate hain aur aap ke sahaba bhi wahan ruk jaate hain haar dhoondne ke liye aur qareeb me kahin paani nahi hota,
Log aa kar Abu Bakr (رضي الله عنه) se shikayat karte hain ke, hum iss jagah ruk gaye hain aur qareeb me kahin paani nahi hai aur logon ke paas bhi paani khatam ho gaya hai,
Abu Bakr (رضي الله عنه) aa kar Amma Aisha (رَضِيَ ٱللَّٰهُ عَنْها) ko daantt-tay hain, uss waqt Rasoolullah (صلى الله عليه وسلم) Amma Aisha (رَضِيَ ٱللَّٰهُ عَنْها) ki godh me sar rakh kar soye huwe thay, aur jab subah me aap utthay to paani nahi tha.
Iss waqt Tayammum ki ayaat nazil hoti hain.
Phir Amma Aisha (رَضِيَ ٱللَّٰهُ عَنْها) farmati hain ke, jab uss oontt ko khada kiya gaya jis par wo sawar thi, to aap ka haar uss ke neeche mila.[30]
Sunan Ibn Majah ki hadith, Rasoolullah (صلى الله عليه وسلم) ne paani ko bechne se mana kiya hai.[31]
Sunan Abu Dawood ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, 10 kaam aise hain jo fitrat par hain;
Sahih al-Bukhari ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Wo Ilm aur Hidayat ki misaal aisi hai, jis ke saath Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne mujhe nabi bana kar bheja ke, zameen par achhi baarish huwi, jisay zarkhez zameen ne jazb kiya aur uss se haryaali leh-laha utthi,
Aur barish ka kuch hissa aisi zameen par pada jo paani jazb nahi kar sakti thi, lekin uss zameen ne paani ko rokay rakha, jis se Allah ne logon ko faida pahunchaya, logon ke aur jaanwaron ke peene ke liye istemaal huwa aur kheton ko uss paani se seencha gaya,
Aur barish ka ek hissa aisi zameen par pada jo banjar thi, na to uss zameen ne barish ke paani ko jazb kiya aur na hi usay rokay rakha, aur uss zameen se koi faida nahi pahuncha.
Pehli misal uss shakhs ki hai, jis ne Allah ke deen ko seekha, samjha aur uss se faida utthaya, aur logon ko sikhaya.
Akhri misal uss shakhs ki hai, jo iss ilm ka khayal nahi karta aur na Allah ki mere zariye nazil karda hidayat ko ikhtiyar karta hai. Aap (صلى الله عليه وسلم) ne farmaya ke wo banjar zameen ki tarah hai.[33]
Aur bhi bohot ahadith hain, lekin Quran ki tarah hi, iss me maane paani ke ya kisi liquid ke aaye hain.[34]
Iss ayat ka chohtha lafz aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 102, Akhraja hai.
Zameen se paidawaar ko nikaalne,[37] ke aaye hain.
Jo ke, opposite hai, Dakhil hone ya dakhil karne ya zameen me andar jaane ke.[38]
Ahadith jo iss lafz par aayi hain, unn me;
Lafz-e-Ma’a me jo pehli hadith abhi hum sunay, uss me bhi lafz-e-kharaja aya hai ke, wazu karne par gunah jism se kharij ho jaate hain, nikal aate hain.
Bukhari ki hadith, Rasoolullah (صلى الله عليه وسلم) jab safar par jaate to, apni azwaaj ke naam ka qurra daalte, aur jis zaujah ka naam nikal ata, wo aap (صلى الله عليه وسلم) ke sath safar par jaatin.[39]
Tirmidhi aur Abu Dawood ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, jab bhi koi Allah ka banda zina karta hai, to iman uss se chala jata hai aur uss ke sar par sayebaan jaisi koi cheez aa jaati hai, aur jab wo uss kaam ko chhorrh deta hai to iman wapas aa jata hai.[40]
Bohot saari ahadith hain, lekin matlab yehi hai.
Iss ayat ka Panchwa lafz aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 103, as-Samaraat hai.
103. AS – SAMARAAT ( Fruits ) 2:22 ( اَلثَّمَرَاتِ ( ث م ر
Lafz-e-as-Samaraat ka root ya maddah (ث م ر) hai, jis ke maane mewon ke hain. Quran me,
Surah ar-Raad me farmaya ke, Aur Wohi hai jis ne, …har tarah ke phalon ke joday banaye hain…[41]
Aur Surah al-Baqarah me farmaya ke, zameen ke mewon ki tarah ke milte jhulte mewe jannat me bhi milenge.[42]
Iss lafz par jo ahadith aayee hain, unn me;
Sahih Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ne mana farmaya mewon ko bechne se, jab tak ke wo khush-gawar na ho jaye,
Poochha gaya ke, Khush-gawar se kya muraad hai? Anas (رضي الله عنه) jo iss hadith ke rawi hain, unhone jawab diya ke, jab tak ke wo lal na ho jaye, yani pakh na jaye,
Phir farmaya ke, Jab Allah (ربُّ الْعِزَّت) phalon ki nasho-numa, unn ki growth rok de to, tumhare bhai ka maal tum par kaise halal hoga?[43]
Sunan Abu Dawood ki hadith me aya hai ke, log mewon ko kaat kar bechtay jo ke achi halat me na hote, to khareedne walay shikayat karte ke inn phalon me to bimari hai aur iss tarah inn dono me jhagde honay lagay. Jab ye jhagday badh gaye to aap (صلى الله عليه وسلم) ne farmaya ke phalon ko achi halat me becha karo.[44]
Sahih Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ne muzabana aur muhaqala business transactions mana farmaya hai,
Muzabana wo hai, jis me darakht par ke khajoor, sookhay khajooron ke iwaz bechna, aur
Muhaqala wo hai, jis me gehoo jab baliyon me hoti hai, usay gehoo ke iwaza bechna aur jis zameen par kasht hoti hai, usay kiraye par lena.
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, taza phal jo abhi darakht par hain, unhe matt becho jab tak ke unn ki achi halat zahir na ho jaye, aur taza khajoor jo darakht par hai, unhe sookhay khajooron se iwaz matt becho.
Baad me kisi ek transaction ki qism ke liye ijazat di, baaqi transactions ko mana kar diya.[45]
Issi tarah angoor ko kishmish ke zariye bechne se mana farmaya.[46]
Phalon ka pehla batch jo aata, wo log Rasoolullah (صلى الله عليه وسلم) ki khidmat me pesh karte, aur aap (صلى الله عليه وسلم) Allah se dua karte ke, Aye Allah hamare phalon me barkat de, hamare iss shehar me barakat de, aur hamare sa’a aur mudd me barakat de.
Aye Allah Ibrahim (عَلَيْهِ ٱلسَّلَام) tere bande thay, dost thay aur nabi thay, aur main tera banda aur nabi hoon,
Unhone tujh se dua ki Makkah ke liye aur main wohi dua kar raha hoon Madina ke liye, jaisa ke Ibrahim (عَلَيْهِ ٱلسَّلَام) ne Makkah ke liye dua ki thi aur uss ke sath aur waise hi aur bhi.
Phir aap (صلى الله عليه وسلم) kisi bachhe ko bulaate aur usay wo phal de dete.[47]
Ye Lafz-e-Tijarat me kayee ahadith hum sunay jis me phalon ka bhi zikr tha, to wohi sab ahadith repeat ho rahe hain.
Iss ayat ka Chhetta lafz aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 104, Andaada hai.
Lafz-e-Andaada ka root ya maddah (ن د د) hai, jis ke maane madde muqabil ya rival ke hain. Quran me,
Surah al-Baqarah me aagay aa raha hai ke, Aur logon me baaz aise hain jo Allah ko chhorrh kar kuch aur cheezon ko uss ka hamsar, uss ka equal, uss ka rival ya madde muqabil banate hain, wo unn se aise Muhabbat karte hain, jaisa ke Allah se Muhabbat karna chahiye tha, lekin jo log waqiyatan iman walay hain, unn ki shadeed tareen Muhabbat Allah ke sath hai…[48]
Doosron ko Allah ka shareek banana, Allah ka inkaar karne aur kufr karne ke barabar hai, jis ki qiyamat ke din saza milegi.[49]
Iss lafz par jo ahadith aayi hain, unn me;
Sahih al-Bukhari aur Sahih Muslim ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Allah se zyada, koi shakhs ya koi cheez bhi takleef bardaasht karne wali ya Sabr karne wala nahi hai, jo usay kisi cheez ko sunn kar huwi ho. Log Allah ke liye aulad hone ka dawa karte hain aur wo unhe tandurusti deta hai, balke unhe rozi bhi deta hai.[50]
Sahih Ibn Khuzaimah, Sahih al-Bukhari aur Sahih Muslim ki ahadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, jo shakhs iss haal mein mar jaye ke, Allah ke sath kisi ko shreek ttehraaye ya uss ka rival kisi ko maane, to wo jahannam me jayega...[51]
al-Adab al-Mufrad ki hadith, ek shakh Rasoolullah (صلى الله عليه وسلم) se kehta hai ke, jo kuch Allah ne chaha aur jo kuch aap (صلى الله عليه وسلم) ne chaha,
Rasoolullah (صلى الله عليه وسلم) ne ye sunn kar farmaya ke, tum ne to Allah ka rival Allah ka equal bana diya,
Sahih al-Bukhari aur Sahih Muslim ki ahadith, Rasoolullah (صلى الله عليه وسلم) se poocha gaya, kaunsa gunah sab se bada hai, aap (صلى الله عليه وسلم) ne farmaya Allah ke madde muqabil, uss ke barabar kisi ko khada karna, partner banana, shirk karna, jab ke uss ne tumhe paida kiya,
Phir poochha gaya ke, uss ke baad kaunsa gunah bura hai?
Aap (صلى الله عليه وسلم) ne farmaya, apni aulad ka qatl karna, iss darr se ke wo tumhare khanay me hissedaar hoga,
Phir sawal huwa ke, uss ke baad kaunsa gunah bura hai?
Aap (صلى الله عليه وسلم) ne farmaya, apne padosi ki biwi se zina karna.[53]
Iss hadith ki tasdeeq me, uss ke confirmation me Quran ki, Surah al-Furqan ki ye ayat nazil huwi,[54]
Aur wo log jo Allah ke sath kisi doosre ilaha ko, doosri supreme authority ko nahi pukaarte aur na kisi aise insaan ki na haq jaan lete hain, jisay Allah ne haram kiya hai aur na zina karte hain aur jo koi aisa karega, sakht gunah me mubtala hoga.[55]
Yahan iss ayat ke chaar alfaaz ki tafseer khatam huwi, next Saturday In Sha Allah Surah al-Baqarah ki tafseer me agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
[26] Abu Huraira reported God’s messenger as saying, “When a Muslim, or a believer, washes his face in the course of ablution, every sin he contemplated with his eyes will come forth from his face along with the water, or with the last drop of water; when he washes his hands, every sin they wrought will come forth from his hands with the water, or with the last drop of water; and when he washes his feet, every sin towards which his feet have walked will come out with the water, or with the last drop of water, with the result that he will come forth pure from offences.” [Muslim transmitted it]
[27] Hudhaifa and Abu Mas’ud got together and Hudhaifah said: I know best what the Dajjal (Antichrist) will have with him. He will have with him a sea of water and a river of fire, and what you see as fire will be water and what you sea as water will be fire. If any of you who lives up to that time and desires water, he should drink from what he sees as fire, for he will find it water. Abu Mas’ud al-Badri said: I heard the Messenger of Allah (ﷺ) say in this way.
[28] `Abdallah b. Mas'ud said: We used to reckon the signs[*] as a blessing, but you reckon them as something to cause fear. Once when we were on a journey with God's messenger and there was little water he said, "Look if there is any water left." They brought him a vessel containing a little water, and when he had put his hand into it, he said, "Come to the blessed cleansing medium and the blessing from God." I have seen the water spouting between God's messenger's fingers, and we have been hearing the glorifying of God over food when it was being eaten. (*i.e., the miracles) - [Bukhari transmitted it].
[29] Narrated Thabit: Anas said, "The Prophet (ﷺ) asked for water and a tumbler with a broad base and no so deep, containing a small quantity of water, was brought to him whereby he put his fingers in it." Anas further said, ' noticed the water springing out from amongst his fingers." Anas added, ' estimated that the people who performed ablution with it numbered between seventy to eighty."
[30] It was narrated that 'Aishah said: "We went out with the Messenger of Allah (ﷺ) on one of his journeys, and when we were in Al-Baida' or Dhat Al-Jaish, a necklace of mine broke and fell. The Messenger of Allah (ﷺ) stayed there looking for it and the people stayed with him. There was no water near them, and they did not have water with them. The people came to Abu Bakr, may Allah be pleased with him, and said: 'Do you see what 'Aishah has done? She has made the Messenger of Allah (ﷺ) and the people stop and they are not near any water and they do not have water with them.' Abu Bakr, may Allah be pleased with him, came while the Messenger of Allah (ﷺ) was resting his head on my thigh and had gone to sleep. He said: 'You have detained the Messenger of Allah (ﷺ) and the people, and they are not near any water and they do not have any water with them.'"
'Aishah said: "Abu Bakr rebuked me and said whatever Allah willed he would say. He started poking me on my hip, and the only thing that prevented me from moving was the fact that the Messenger of Allah (ﷺ) was resting on my thigh. The Messenger of Allah (ﷺ) slept until morning when he woke up without any water. Then Allah, the Mighty and Sublime revealed the verse of Tayammum. Usaid bin Hudair said: 'This is not the first time we have been blessed because of you, O family of Abu Bakr!'" She said: "Then we made the camel that I had been riding stand up, and we found the necklace beneath it."
أَخْبَرَنَا قُتَيْبَةُ، عَنْ مَالِكٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ خَرَجْنَا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم فِي بَعْضِ أَسْفَارِهِ حَتَّى إِذَا كُنَّا بِالْبَيْدَاءِ أَوْ ذَاتِ الْجَيْشِ انْقَطَعَ عِقْدٌ لِي فَأَقَامَ رَسُولُ اللَّهِ صلى الله عليه وسلم عَلَى الْتِمَاسِهِ وَأَقَامَ النَّاسُ مَعَهُ وَلَيْسُوا عَلَى مَاءٍ وَلَيْسَ مَعَهُمْ مَاءٌ فَأَتَى النَّاسُ أَبَا بَكْرٍ - رضى الله عنه - فَقَالُوا أَلاَ تَرَى مَا صَنَعَتْ عَائِشَةُ أَقَامَتْ بِرَسُولِ اللَّهِ صلى الله عليه وسلم وَبِالنَّاسِ وَلَيْسُوا عَلَى مَاءٍ وَلَيْسَ مَعَهُمْ مَاءٌ . فَجَاءَ أَبُو بَكْرٍ - رضى الله عنه - وَرَسُولُ اللَّهِ صلى الله عليه وسلم وَاضِعٌ رَأْسَهُ عَلَى فَخِذِي قَدْ نَامَ فَقَالَ حَبَسْتِ رَسُولَ اللَّهِ صلى الله عليه وسلم وَالنَّاسَ وَلَيْسُوا عَلَى مَاءٍ وَلَيْسَ مَعَهُمْ مَاءٌ . قَالَتْ عَائِشَةُ فَعَاتَبَنِي أَبُو بَكْرٍ وَقَالَ مَا شَاءَ اللَّهُ أَنْ يَقُولَ وَجَعَلَ يَطْعُنُ بِيَدِهِ فِي خَاصِرَتِي فَمَا مَنَعَنِي مِنَ التَّحَرُّكِ إِلاَّ مَكَانُ رَسُولِ اللَّهِ صلى الله عليه وسلم عَلَى فَخِذِي فَنَامَ رَسُولُ اللَّهِ صلى الله عليه وسلم حَتَّى أَصْبَحَ عَلَى غَيْرِ مَاءٍ فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ آيَةَ التَّيَمُّمِ . فَقَالَ أُسَيْدُ بْنُ حُضَيْرٍ مَا هِيَ بِأَوَّلِ بَرَكَتِكُمْ يَا آلَ أَبِي بَكْرٍ . قَالَتْ فَبَعَثْنَا الْبَعِيرَ الَّذِي كُنْتُ عَلَيْهِ فَوَجَدْنَا الْعِقْدَ تَحْتَهُ .
[31] It was narrated that Abu Minhal said: “I heard Iyas bin 'Abd Muzani say - when he saw people selling water: 'Do not sell water, for I heard the Messenger of Allah (ﷺ) forbidding selling of water.' ”
[32] Narrated Aisha, Ummul Mu'minin: The Messenger of Allah (ﷺ) said: Ten are the acts according to fitrah (nature): clipping the moustache, letting the beard grow, using the tooth-stick, cleansing the nose (Al-Istinshaq) with water, cutting the nails, washing the finger joints, plucking the hair under the arm-pits, shaving the pubes, and cleansing one's private parts (after easing or urinating) with water. The narrator said: I have forgotten the tenth, but it may have been rinsing the mouth.
[33] Narrated Abu Musa: The Prophet (ﷺ) said, "The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rain water and Allah benefited the people with it and they utilized it for drinking, making their animals drink from it and for irrigation of the land for cultivation. (And) a portion of it was barren which could neither hold the water nor bring forth vegetation (then that land gave no benefits). The first is the example of the person who comprehends Allah's religion and gets benefit (from the knowledge) which Allah has revealed through me (the Prophets and learns and then teaches others. The last example is that of a person who does not care for it and does not take Allah's guidance revealed through me (He is like that barren land.)"
[39] She said that when God’s Messenger intended to go on a journey he cast lots among his wives and the one who was chosen by lot went on it with him. [Bukhari and Muslim]
[40] Abu Huraira reported that God's messenger said, “When a servant of God commits fornication faith departs from him and there is something like an awning over his head; but when he quits that action faith returns to him.” [Tirmidhi and Abu Dawud transmitted it]
وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِذَا زَنَى الْعَبْدُ خَرَجَ مِنْهُ الْإِيمَانُ فَكَانَ فَوْقَ رَأْسِهِ كَالظُّلَّةِ فَإِذا خرج من ذَلِك الْعَمَل عَاد إِلَيْهِ الايمان» . رَوَاهُ التِّرْمِذِيّ وَأَبُو دَاوُد - حكم: لم تتمّ دراسته (الألباني) وَ إسنادہ صحیح (زبیر علی زئی)
[43] Anas b. Malik (Allah be pleased with him) reported that Allah's Messenger (ﷺ) forbade the sale of fruits until these are mellow. They (the companions of Anas) said: What is meant by" mellow"? He said: It implies that these became red. He said: When Allah hinders the growth of fruits, (then) what for the wealth of your brother would become permissible for you?
[44] Yunus said: I asked Abu Zinad about the sale of fruits before they were clearly in good condition, and what was said about it. He replied: Urwah ibn az-Zubayr reports a tradition from Sahl ibn Abi Hathmah on the authority of Zayd ibn Thabit who said: The people used to sell fruits before they were clearly in good condition. When the people cut off the fruits, and were demanded to pay the price, the buyer said: The fruits have been smitten by duman, qusham and murad fruit diseases on which they used to dispute. When their disputes which were brought to the Prophet (ﷺ) increased, the Messenger of Allah (ﷺ) said to them as an advice: No, do not sell fruits till they are in good condition, due to a large number of their disputes and differences.
[45] Sa'id b. al-Musayyib said that Allah's Messenger (ﷺ) forbade the transaction of Af Muzabana and Muhaqala. Muzabana means that fresh dates on the trees should be sold against dry dates. Muhaqala implies that the wheat in the ear should be sold against the wheat and getting the land on rent for the wheat (produced in it). He (the narrator) said that the Prophet (ﷺ) had aid: Do not sell fresh fruits on the trees until their good condition becomes manifest, and do not sell fresh dates on the trees against dry dates. Salim said: Abdullah informed me on the authority of Zaid b. Thabit, Allah's Messenger (ﷺ) having given concession afterwards in case of ariyya transactions by which dry dates can be exchanged with fresh dates, but he did not permit it in other cases.
وَحَدَّثَنِي مُحَمَّدُ بْنُ رَافِعٍ، حَدَّثَنَا حُجَيْنُ بْنُ الْمُثَنَّى، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم نَهَى عَنْ بَيْعِ الْمُزَابَنَةِ وَالْمُحَاقَلَةِ وَالْمُزَابَنَةُ أَنْ يُبَاعَ ثَمَرُ النَّخْلِ بِالتَّمْرِ وَالْمُحَاقَلَةُ أَنْ يُبَاعَ الزَّرْعُ بِالْقَمْحِ وَاسْتِكْرَاءُ الأَرْضِ بِالْقَمْحِ . قَالَ وَأَخْبَرَنِي سَالِمُ بْنُ عَبْدِ اللَّهِ عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّهُ قَالَ " لاَ تَبْتَاعُوا الثَّمَرَ حَتَّى يَبْدُوَ صَلاَحُهُ وَلاَ تَبْتَاعُوا الثَّمَرَ بِالتَّمْرِ " . وَقَالَ سَالِمٌ أَخْبَرَنِي عَبْدُ اللَّهِ، عَنْ زَيْدِ بْنِ ثَابِتٍ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّهُ رَخَّصَ بَعْدَ ذَلِكَ فِي بَيْعِ الْعَرِيَّةِ بِالرُّطَبِ أَوْ بِالتَّمْرِ وَلَمْ يُرَخِّصْ فِي غَيْرِ ذَلِكَ.
[46] Ibn 'Umar (Allah be pleased with them) reported Allah's Messenger (ﷺ) having forbidden Muzabana, and Muzabana is the selling of dry dates by measure for fresh dates and the selling of raisins by measure for grapes and selling of all Ports of fruits on the basis of calculation.
[47] He told that when the people saw the first fruits they brought them to the Prophet, and when he received them he said, "O God, bless us in our fruits; bless us in our city; bless us in our sa‘; and bless us in our mudd. O God, Abraham was Thy servant, friend and prophet, and I am Thy servant and prophet. He made supplication to Thee on behalf of Mecca, and I make on behalf of Medina the same supplication as he made on behalf of Mecca and as much again." He would then call to him the youngest child and give him those fruits. [Muslim transmitted it].
[50] Narrated Abu Musa: The Prophet (ﷺ) said: None is more patient than Allah against the harmful saying. He hears from the people they ascribe children to Him, yet He gives them health and (supplies them with) provision."
حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ سُفْيَانَ، قَالَ حَدَّثَنِي الأَعْمَشُ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، عَنْ أَبِي مُوسَى ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " لَيْسَ أَحَدٌ ـ أَوْ لَيْسَ شَىْءٌ ـ أَصْبَرَ عَلَى أَذًى سَمِعَهُ مِنَ اللَّهِ، إِنَّهُمْ لَيَدْعُونَ لَهُ وَلَدًا، وَإِنَّهُ لَيُعَافِيهِمْ وَيَرْزُقُهُمْ ".
Abdullah b. Qais reported from Allah's Messenger (ﷺ) that none is more forbearing in listening to the most irksome things than Allah, the Exalted. They associate rivals with him, attribute sonhood to Him, but in spite of this He provides them sustenance, grants them safety, confers upon them so many things.
[51] Narrated `Abdullah: Allah's Messenger (ﷺ) said a sentence and I said another. He said, "Whoever dies while he is setting up rivals along with Allah (i.e. worshipping others along with Allah) shall be admitted into the (Hell) Fire." And I said the other: "Whoever dies while he is not setting up rivals along with Allah (i.e. worshipping none except Allah) shall be admitted into Paradise."
حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الْوَاحِدِ، حَدَّثَنَا الأَعْمَشُ، عَنْ شَقِيقٍ، عَنْ عَبْدِ اللَّهِ ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم كَلِمَةً وَقُلْتُ أُخْرَى " مَنْ مَاتَ يَجْعَلُ لِلَّهِ نِدًّا أُدْخِلَ النَّارَ ". وَقُلْتُ أُخْرَى مَنْ مَاتَ لاَ يَجْعَلُ لِلَّهِ نِدًّا أُدْخِلَ الْجَنَّةَ.
It is narrated on the authority of Abdullah b. Mas'ud that Waki told (him) that the Messenger of Allah had observed and Ibn Numair asserted: I heard the Messenger of Allah (ﷺ) saying: He who dies associating anything with Allah would enter the Fire (of Hell). 'Abdullah b. Mas'ud said: I say that he who died without associating anything with Allah entered Paradise.
حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ، حَدَّثَنَا أَبِي وَوَكِيعٌ، عَنِ الأَعْمَشِ، عَنْ شَقِيقٍ، عَنْ عَبْدِ اللَّهِ، قَالَ وَكِيعٌ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَقَالَ ابْنُ نُمَيْرٍ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " مَنْ مَاتَ يُشْرِكُ بِاللَّهِ شَيْئًا دَخَلَ النَّارَ " . وَقُلْتُ أَنَا وَمَنْ مَاتَ لاَ يُشْرِكُ بِاللَّهِ شَيْئًا دَخَلَ الْجَنَّةَ .
2 - ليس أحَدٌ أصْبَرَ على أذَىً سَمِعَهُ من اللهِ تعالى، إِنَّهُمْ لَيدْعُونَ له ولدًا، و يَجعلُونَ لهُ أنْدادًا، و هو مع ذلِكَ يُعافِيهِم و يَرزُقُهمْ
الراوي : أبو موسى الأشعري | المحدث : الألباني | المصدر : صحيح الجامع
3 - عن ابنِ عباسٍ ـ رضِيَ اللهُ عنهما ـ في تفسيرِ قولِه تعالَى : فَلا تَجْعَلُوا لِلَّهِ أَنْدَادًا وَأَنْتُمْ تَعْلَمُونَ، قال: هو الشركُ في هذه الأمةِ أخفَى من دبيبِ النملِ على صفاةٍ سوداءَ في ظلمةِ الليلِ، وهو أن تقولَ : واللهِ وحياتِك يا فلانُ وحياتِي، وتقولُ : لولا كُليبةُ هذا لأتانا اللصوصُ، ولولا البطُّ في الدارِ لأتَى اللصوصُ، وقولُ الرجلِ : ما شاء اللهُ وشئتَ، وقولُ : لولا اللهُ وفلانٌ، لا تجعلْ فيها فلانٌ، هذا كلُّه بابُ شركٍ
الراوي : - | المحدث : ابن باز | المصدر : مجموع فتاوى ابن باز
الصفحة أو الرقم : 45/1 | خلاصة حكم المحدث : [ثابت] بإسناد حسن
[52] Ibn 'Abbas said, "A man said, to the Prophet, 'Whatever Allah wills and you will.' He said, 'You have put an equal with Allah. It is what Allah alone wills.'"
[53] Ibn Mas'ud (RAA) narrated, ‘l asked the Messenger of Allah (ﷺ) “Which sin is the most serious?” He replied, attribute a partner to Allah, though He Alone has created you. “I asked, “What next?” He said, kill your child, fearing that he will share your food with you.” I asked again, “What next?” He said, “To commit adultery with your neighbor’s wife.” Agreed upon.
وَعَنْ اِبْنِ مَسْعُودٍ - رضى الله عنه - قَالَ سَأَلْتُ رَسُولَ اَللَّهِ - صلى الله عليه وسلم -أَيُّ اَلذَّنْبِ أَعْظَمُ? قَالَ: { أَنْ تَجْعَلَ لِلَّهِ نِدًّا, وَهُوَ خَلَقَكَ. قُلْتُ ثُمَّ أَيُّ? قَالَ: ثُمَّ أَنْ تَقْتُلَ وَلَدَكَ خَشْيَةَ أَنْ يَأْكُلَ مَعَكَ. قُلْتُ: ثُمَّ أَيُّ? قَالَ: ثُمَّ أَنْ تُزَانِيَ حَلِيلَةَ جَارِكَ } مُتَّفَقٌ عَلَيْهِ . صحيح. رواه البخاري (4477)، ومسلم (86) وزاد: فأنزل الله -عز وجل- تصديقه: "والذين لا يدعون مع الله إلها آخر ولا يقتلون النفس التي حرم الله إلا بالحق ولا يزنون ومن يفعل ذلك يلق أثاما" الفرقان: 68 .
[54] Narrated `Abdullah: A man said, "O Allah's Messenger (ﷺ)! Which sin is the greatest in Allah's Sight?" The Prophet (ﷺ) said, "To set up a rival unto Allah though He Alone created you . " The man said, "What is next?" The Prophet (ﷺ) said, "To kill your son lest he should share your food with you." The man said, "What is next?" The Prophet said, "To commit illegal sexual intercourse with the wife of your neighbor." So Allah revealed in confirmation of this narration:-- 'And those who invoke not with Allah, any other god. Nor kill, such life as Allah has forbidden except for just cause nor commit illegal sexual intercourse. And whoever does this shall receive the punishment.' (25.68)
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum Surah al-Baqarah ki 21wi ayat ki tafseer me lafz-e-Khalaqa par tafseel sunn rahay thay, aaj ke dars me 21wi ki tafseer mukammil kar ke 22wi ayat ki tafseer shuru karenge.
Aye logo! Apne Rabb ki (apne paalne walay malik) ki ibadat karo (worship karo, Uss ke ghulam bann jao), jis ne tum ko aur tum se pehle logon ko paida kiya, takay tum Taqwe walay bano (yani ke, Allah se darr kar, gunahon se bachte huwe, nek amal karne wale bano).
Abhi tak Quran me hum Insaano ki categories ya aqsaam kya hai, Momin, Kafir aur Munafiq ki tafseel sunay, aur inn aqsaam ke logon ki fitrat kaisi hai, inn ka behaviour kaisa hai, unn ke comparison aur unn ki misaalein sunn rahay thay.
Ye ayat Quran ki jo maujooda tarteeb hai, jis tarteeb se hum Quran ko aaj parrhte hain, uss tarteeb ka ye pehla instruction hai. Ye pehla hukum hai. Aur ye hukum kisi khaas category ke logon ke liye nahi hai, bal ke ye tamam insaano ke liye ye hukum aa raha hai ke apne Rabb ki, apne paalne walay malik ki ibadat karo, pooja karo, worship your creator, Uss zaat ki ghulami karo jis ne tumhe aur tamam insaano paida kiya.
Phir lafz-e-Khalaqa ki tafseer me hum wo ayaat sunn chuke hain, jis me Surah az-Zariyaat me, insaano ko paida karne ka maqsad bataya gaya ke, (وَمَا خَلَقۡتُ الۡجِنَّ وَالۡاِنۡسَ اِلَّا لِيَعۡبُدُوۡنِ) Allah Talaa ne insaano ko aur jinno ko paida hi iss liye kiya hai ke, wo Uss ki yani ke Allah Ta’ala ki ibadat kare.[1]
Phir iss kayenaat ko paida karne ka maqsad ye bataya ke, takay Allah Ta’ala insaano ko aazmaaye, aur dekhe ke hum me se behtareeen amal kaun karta hai,[2] to hamari aur aap ki aazmaish, hamara test ye hai ke, kya hum Allah ki ibadat apni marzi se karte hain ya nahi? Aur ye ibadat kis liye karna hai, takay hum muttaqi ban jaye, taqwe walay bann jaye, yani Allah se darr kar gunahon se bachte huwe nek amal karne walay ban jaye.
Aur iss test me kamiyaab hone ke liye, ek syllabus bhi de diya, ek nisaab de diya - wo kya hai, farmaya ke ye an-Naas jis me ye teeno category ke log aa jaate hain, momin, kafir aur munafiq inn sab ki hidayat kaise hogi? Quran se hidayat milegi, Quran se guidance milegi – uss hidayat se pata chalega ke seedhay raaste par barabar chal rahe hain ya nahi.[3] Iss syllabus ko Rasoolullah (صلى الله عليه وسلم) ke bataye huwe tareeqe se amal kar rahe ho ke nahi.
Issi Quran se pata chalega ke ibadat kis ki karni hai, aur kaun hai har cheez par qadir iss kayenaat me, kis ne iss kayenaat ko paida kiya aur kaun control kar raha hai ye sara karobaar. Iss hidayat ke mutabiq amal karenge, ibadat karenge to taqwa hasil hoga.
Lafz-e-Taqwa ka jo root hai, wo Quran me Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke alawa Naar ke liye bhi istemaal huwa hai, jis me bachne ke maane aate hain.
Ye wohi hai, jis ne tumhare liye zameen ko bichhona banaya, farsh banaya aur aasmaan ko chhat banaya aur aasmaan se pani barsaya aur uss pani ke zariye se zameen se har tarah ke mewe nikaal kar tumhare liye rizq ka intezaam kiya. To hargiz Allah ke madd-e-muqabil ya hamsar ya equal kisi ko na ttehrao jaante boojhte.
Ab iss ayat me samajhne ke 6 alfaaz hain, Firaasha, Bina’a, Ma’a, Akhraja, as-Samaraat, aur Andaada.
To iss ayat ka pehla lafz aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 99we Firaasha hai.
99. FIRAASHA ( Spreading) فِرَاشاً ( ف ر ش ) 2:22
Dr. Anees apni kitab me likhte hain ke, lafz-e-Firaasha ka root ya madda (ف ر ش) hai, jis ke maane farsh ya bichhaane ke hain, spreading ke aaye hain. Quran me ye lafz jahan aya hai, uss me:
Jaisa issi ayat me aya hai ke, Zameen ko ek bichhona banaya hai, aasmaan ke muqable, jo hamare ooper ek chhat ka kaam kar raha hai.[5]
Phir Surah az-Zariyaat me farmaya ke, kaisa khoob bichhona banaya iss zameen ko Allah (ربُّ الْعِزَّت) ne,[6]
Surah al-An’am me farmaya ke, chaar-paayo me se, yani cattle me se Allah (عز وجل) ne baaz ko banaya kum khad ka jaise, bhed, bakri waghairah ko, jo hamare khaane ke liye hai aur baaz ko comparatively height walay banaya, wazan utthane ke liye, jaise ghoday aur oontt,[7]
Aur Surah al-Qariya me farmaya ke, Jis din log bikhre huwe patinggon ki tarah honge, jo patinggay zameen ke qareeb hi udhte hain,[8]
Phir Surah ar-Rahman me farmaya ke, Ahle jannat aise bichhono par takya lagaye baitthe honge, jis ke astar resham ke honge, silk ke bane honge…[9]
Aur Surah al-Waqiya me farmaya ke, bistar oonchay honge jo farsh par rakhe honge, aaj kal raised floor ka concept hai, raised bedding - furushim marfu’ah kaha gaya hai.[10]
Iss lafz par jo ahadith aaye hain, unn me:
Sprinkling ya Spraying ke maane aaye hain, Sahih Muslim ki hadith ek aurat ne apne bettay ko Rasoolullah (صلى الله عليه وسلم) ki khidmat me le aayi aur uss godh ke bachhe ne aap (صلى الله عليه وسلم) par paishab kar diya, to aap ne paani mangwaya aur uss hissay par chhinka - paak karne ke liye.[11]
Bedding ya Bistar ke maano me bhi ye lafz istemaal huwa hai, aur aam taur par furniture ki dukaano ke Arabi naam me ye lafz nazar aata hai, mafrooshaat. To Abu Dawood ki ek hadith me, Rasooullah (صلى الله عليه وسلم) ne furusha yani bistar ki baat ki, farmaya ke, ghar me mard ka ek bistar, biwi ka ek bistar aur teesra mehmaan ke liye ho sakta hai, iss se zyada agar hai to wo Shaitan ka hota hai.[12]
Pehli baat jo yahan bayan karna hai, wo ye hai ke haal tak bhi hum neeche zameen par bichha kar sotay thay, aur beds bhi jo hai ek to wo zameen par hi rakhay hotay hain aur Quran me jo Raised Beds ki baat aayi hai, wo to hamare bistar ki tarah ke bistar ki baat ho sakti hai.
Doosri baat ye hai ke, ek bistar ghar ke ek fard ke liye rakhte huwe, mehmaan ke liye ek extra bistar rakha ja sakta hai, lekin iss se zyada par kharch karna, shaitan ko dawat dena hai.
Lafz-e-Shaitaan ki tafseel me humne ek misaal bhi di thi ke, log mansions khareedte hain, rehne walay do log, aur unn ki aulaad bhi nahi, aur uss mansion me 30-35 kamre jo ke furnished hain, toilets, waghairah. To Allah hume aisi fuzool kharchi se mehfooz rakhay.
Bistar ke baare me ek aur hadith me farmaya ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, agar mujhe jo maloom hai wo tumhe maloom ho jaye to tum zyada rone lagoge aur kum hasoge, aur tumhe apni biwiyon ke sath bistar me maza nahi ayega, aur tum sadakon par nikal jaoge, Allah se dua karte huwe.[13]
Payr ko phailane ya stretch karne ke maane aaye hain; Rasoolullah (صلى الله عليه وسلم) ke Namaz me baitthne ke tareeqe ko Sahih Muslim aur deegar ahadith me bataya gaya ke, baye payr ko seedhe paon ki raan aur pidli ke beech me rakhte aur seedhe paon ko phaila dete, ya stretch kar dete, aur baye hath ko baye ghutne par rakhte aur seedhe hath ko seedhe paon ki raan par rakhte aur ungli uttha dete thay.[14]
Phir ek aur hadith me, Rasoolullah (صلى الله عليه وسلم) ne teen cheezen karne se mana farmaya;
Jaldi jaldi kawwe ki tarah tthonge maarne se, matlab ye ke sajde me gaye, Subhana Rabbi al-Ala ek waqt bolne ki dayr bhi nahi ruke, utth baitthe aur fauran hi phir se doosre sijde me chale gaye,
Shayr jaise paon phaila kar baitth-ta hai, koniyon tak zameen par rakh kar sijdah karne se, ya unhe sar ke aagay tak phaila dene se,
Aur kisi mard ka, masjid me ek jagah pakad lena, jahan wo hamesha namaz parrhta ho, jaise kisi oontt ke jo wo hamesha wahin jata hai.[15]
Witr ki namaz ke baare me aya hai ke, sonay se pehle parrh liya karo…[16]
Lekin aap (صلى الله عليه وسلم) khud raat ke aakhri hisse me witr parrha karte thay, namaz parrhte, phir bistar par sotay bhi thay, phir utth-tay aur namaz parrhte…[17]
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Agar koi Allah se khuloos ke sath shahadath maange, Allah (ربُّ الْعِزَّت) usay Shaheedon ke darje tak pahuncha dega, chahe wo apne bistar par hi kyun na inteqaal kar jaye.[18]
Iss ayat ka doosra lafz aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 100, Bina’a hai.
100. BINAA-A (Structure) 2:22 ( بِنَآءً ( ب ن ى
Lafz-e-Bina’a ka root ya maddah (ب ن ى) hai, jis ke maane Structure ke, Imarat ke, ya chhat ke aaye hain. Quran me iss root ke alfaaz ke maane tameer karne, ek dhaancha banane, ya tameerati kaam karne ya Imarat tayyar karne ke aaye hain.
Surah ash-Shu’ara me aya hai ke, Kya tum log har oonchi jagah par ek yaadgaar imarat bana daalte ho.[19]
Surah Qaaf me farmaya ke, Kya unhone apne ooper aasmaan ki taraf nahi dekha ke, Hum ne uss ko kaise banaya hai aur uss ko kaise decorate kiya hai, uss me kahin par bhi koi rakhna, koi shigaaf, koi discontinuity nahi hai.[20]
Building ya Imarat ke maano me, Surah at-Tawbah me aya hai ke, Ye imarat jo inhone banayi hai, unn ke dilon me shak aur shubhat ki jad bani rahegi,...[21]
Surah Kahf me bhi, Ashaab-e-Kahf ka waqiya logon ko maloom ho jaane ke baad aya hai ke, log kehne lagay ke uss Kahf par ek imarat tameer kar do…[22]
Ahadith jo iss lafz par aayi hain, unn me;
Ek Muttafiq Alaih hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Jo Allah ke liye Masjid banayega, Allah Ta’ala uss ke liye jannat me ghar banayenge.[23]
Ibn Majah ki hadith me ata hai ke, chahe wo chidiya ke ghosle ki tarah ka chhotta sa hi ghar kyun na ho, Allah Ta’ala uss ke liye jannat me ek ghar bana dete hain.[24]
Yahan se pata chalta hai ke, masjid ke construction me, agar contribute bhi kar dete hain to Allah (جل جلاله) uss shakhs ke liye jannat ek ghar tameer kar dete hain.
Phir Abu Dawood ki hadith me hai ke, Amma Aisha farmati hain ke, Rasoolullah (صلى الله عليه وسلم) ne hume hukum diya ke, har qabile ke paas ek masjid banao aur unn ko paak rakho aur unn me khushboo lagao.[25]
Sahih Muslim ki ek hadith me aya hai ke, Rasoolullah (صلى الله عليه وسلم) ki aur doosre rasoolon ki misaal (jo aap se pehle guzre hain) uss shakhs ki si hai jis ne ek imarat banayi aur uss ne usay achhi tarah banaya aur log uss ke ird-gird chakkar lagate aur kehte: hum ne iss se behtar koi imarat nahi dekhi, lekin ek eentt ke siway jo iss me nahi hai, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, wo eentt main hoon, jo uss imarat ko mukammil kar deti hai.[26]
Bukhari aur Adab al-Mufrad ki hadith me aya hai ke, aadmi ko tameer ke alawa, construction par kharch karne ke alawa har cheez par kharch karne ka ajr milta hai.[27]
Ibn Majah ki hadith, Rasoolullah (صلى الله عليه وسلم) ne mana farmaya, Qabron par kuch bhi tameer karne se.[28] unn ko pakka karne se, ya unn par baitthne se.[29]
Phir an-Nasai, Ibn Majah aur Adab al-Mufrad ki hadith me aya hai ke, Qiyamat ki nishaniyon me se hai ke, log masjidein bana kar dikhawa karenge.[30]
Ek doosre se muqabla karenge masjidein banane me.[31]
Aur Ek doosre se muqabla karenge oonchi oonchi imaratein banane me.[32]
Bukhari ki hadith me, Kabatullah ke baare me bhi aya hai ke, Hateem jo semi-circular hissa jo ke Kaba ka hissa huwa karta tha, usay Kabatullah me shamil nahi kiya gaya. Poochhne par Rasoolullah (صلى الله عليه وسلم) ne bataya ke, Quraish ke paas paise kum parrh gaye thay to unhone Hateem ke hisse ko Kabatullah me shamil nahi kiya.
Phir Aisha (رَضِيَ ٱللَّٰهُ عَنْها) ne poochha, jo iss hadith ki rawi hain, Kabatullah ka darwaza itna ooncha kyun hai,
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Quraish ne aisa iss liye kiya, takay wo jisay chahe andar jaane dein aur jisay chahe andar na jaane dein. Agar Quraish apni jahiliyat ke qareeb na hotay, yani Islam abhi abhi qabool kiya hai, to main hateem ko Kaba ke andar le aata aur uss ke darwaze ko zameen ke level par bana deta.[33]
Nasai ki ek hadith me ata hai ke, Kaba ka size chhotta kar ke, Quraish ne Kaba ki imarat ko Ibrahim (عَلَيْهِ ٱلسَّلَام) ke original foundation se kum kar diya, aur agar Quraish ko Islam qabool kar ke kuch arsa guzar gaya hota to main, yani Rasoolullah (صلى الله عليه وسلم), Kaba ki imarat ko dha deta aur Ibrahim (عَلَيْهِ ٱلسَّلَام) ke original foundation par tameer karta yani hateem ke hisse ko bhi Kabatullah me shamil kar deta, aur uss ke darwaze ko zameen ke level par banata aur uss me do darwaze banata, jab Abdullah ibn Zubair ko ye pata chala, to unhone Rasoolullah (صلى الله عليه وسلم) ki khwahesh ke mutabiq tameer kiya.[34]
Shayed iss ke baad ke construction me, uss ko waise hi kar diya jaisa ke ab hai.
Tirmidhi ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Ek momin, doosre momin ke liye imarat ki eentton ki tarah hai, jis me se ek - doosre ka sahara hai.[35]
Nasai ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, joi koi din aur raat me barah rakat namaz parrhe, sunnaton ki baat ho rahi hai, Allah Ta’ala uss ke liye jannat me ek ghar banayega.[36]
Yahan aaj ka dars rok dete hain, next Saturday In Sha Allah Surah al-Baqarah ki tafseer me agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
[11] Umm Qais daughter of Mihsan reported that she came to the Messenger of Allah (ﷺ) with her child. who was not yet weaned, and she placed him in his lap; and he urinated in his (Holy Prophet's) lap. He (the Holy Prophet) did nothing more than spraying water over it.
This hadith has also been narrated from al-Zuhri with the same chain of narrators. (but for the words): " He (the Holy Prophet) sent for water and sprinkled it over."
Umm Qais, daughter of Mihsan, the sister of 'Ukasha b. Mihsan said: I visited Allah's Messenger (ﷺ) along with my son who had not, by that time, been weaned and he urinated over his (clothes). He ordered water to be brought and sprinkled (it) over them. She (further) said: I visited him (Allah's Apostle) along with my son and I had squeezed the swelling in the uvula, whereupon he said: Why do you afflict your children by compressing like this? Use this Indian aloeswood, for it contains seven types of remedies, one among them being a remedy for pleurisy. It is applied through the nose for a swelling of the uvula and poured into the side of the mouth for pleurisy.
[12] Narrated Jabir bin ‘Abdullah: The Messenger of Allah (ﷺ) mentioned bedding and said: There should be bedding for a man, bedding for his wife, and third for a guest, but a fourth for the devil.
حَدَّثَنَا يَزِيدُ بْنُ خَالِدٍ الْهَمْدَانِيُّ الرَّمْلِيُّ، حَدَّثَنَا ابْنُ وَهْبٍ، عَنْ أَبِي هَانِئٍ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ الْحُبُلِيِّ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ ذَكَرَ رَسُولُ اللَّهِ صلى الله عليه وسلم الْفُرُشَ فَقَالَ " فِرَاشٌ لِلرَّجُلِ وَفِرَاشٌ لِلْمَرْأَةِ وَفِرَاشٌ لِلضَّيْفِ وَالرَّابِعُ لِلشَّيْطَانِ". حكم: صحيح (الألباني)
[13] It was narrated from Abu Dharr that the Messenger of Allah (ﷺ) said: “I see what you do not see, and I hear what you do not hear. The heaven is creaking and it should creak, for there is no space in it the width of four fingers but there is an angel there, prostrating to Allah. By Allah, if you knew what I know, you would laugh little and weep much, and you would never enjoy women in your beds, and you would go out in the streets, beseeching Allah.’”
[14] Abdullah b. Zubair narrated on the authority of his father: When the Messenger of Allah (ﷺ) sat in prayer. he placed the left foot between his thigh and shank and stretched the right foot and placed his left hand on his left knee and placed his right hand on his right thigh, and raised his finger.
[15] It was narrated that ‘Abdur-Rahman bin Shibl said: “The Messenger of Allah (ﷺ) forbade three things: Pecking like a crow, spreading (the forearms) like a beast of prey, and a man having a place in the mosque in which he usually offers the prayer, like a camel has a place to which it usually goes.”
[17] Narrated Ibn 'Abbas: I spent a night with the Prophet (sal Allaahu alayhi wa sallam). When he woke up from his sleep (in the latter part of the night for prayer) he came to his ablution water. He took the tooth-stick and used it. He then recited the verse: "Verily in the creation of the heavens and the earth and the alternation of the night and the day are tokens (of His Sovereignty) for men of understanding" (iii-190). He recited these verses up to the end of the chapter or he finished the whole chapter. He then performed ablution and came to the place of prayer. He then said two rak'ahs of prayer. He then lay down on the bed and slept as much as Allaah wished. He then got up and did the same. He then lay down and slept. He then got up and did the same. Every time he used the tooth-stick and offered two rak'ah of prayer. He then offered the prayer known as witr. Abu Dawud said: Fudail on the authority if Husain reported the wording: He then used the tooth-stick and performed ablution while he was reciting the verses: "Verily in the creation of the heaves and the earth..." until he finished the chapter.
Narrated `Aisha: The Prophet (ﷺ) used to pray while I was sleeping across in his bed in front of him. Whenever he wanted to pray witr, he would wake me up and I would pray witr.
حَدَّثَنَا مُسَدَّدٌ، قَالَ حَدَّثَنَا يَحْيَى، قَالَ حَدَّثَنَا هِشَامٌ، قَالَ حَدَّثَنِي أَبِي، عَنْ عَائِشَةَ، قَالَتْ كَانَ النَّبِيُّ صلى الله عليه وسلم يُصَلِّي وَأَنَا رَاقِدَةٌ مُعْتَرِضَةٌ عَلَى فِرَاشِهِ، فَإِذَا أَرَادَ أَنْ يُوتِرَ أَيْقَظَنِي فَأَوْتَرْتُ.
[18] Sahl b. Hunaif reported: The Messenger of Allah (ﷺ) said: If anyone asks Allah for martyrdom sincerely, Allah will make him reach the ranks of martyrs even if he died on his bed.
حَدَّثَنَا يَزِيدُ بْنُ خَالِدٍ الرَّمْلِيُّ، حَدَّثَنَا ابْنُ وَهْبٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ شُرَيْحٍ، عَنْ أَبِي أُمَامَةَ بْنِ سَهْلِ بْنِ حُنَيْفٍ، عَنْ أَبِيهِ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " مَنْ سَأَلَ اللَّهَ الشَّهَادَةَ صَادِقًا بَلَّغَهُ اللَّهُ مَنَازِلَ الشُّهَدَاءِ وَإِنْ مَاتَ عَلَى فِرَاشِهِ " . حكم: صحيح (الألباني)
[24] It was narrated from Jabir bin 'Abdullah that: The Messenger of Allah said: "Whoever builds a mosque for the sake of Allah, like a sparrow's nest for Allah or even smaller, Allah will build for him a house in Paradise."
[25] Narrated Aisha, Ummul Mu'minin: The Messenger of Allah (ﷺ) commanded us to build mosques in different localities (i.e. in the locality of each tribe separately) and that they should be kept clean and be perfumed.
حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلاَءِ، حَدَّثَنَا حُسَيْنُ بْنُ عَلِيٍّ، عَنْ زَائِدَةَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ أَمَرَ رَسُولُ اللَّهِ صلى الله عليه وسلم بِبِنَاءِ الْمَسَاجِدِ فِي الدُّورِ وَأَنْ تُنَظَّفَ وَتُطَيَّبَ . حكم: صحيح (الألباني)
[26] Abu Huraira reported Allah's Messenger (ﷺ) as saying: The similitude of mine and that of the Apostles (before me) is that of a person who constructed a building and he built it fine and well and the people went round it saying: Never have we seen a building more imposing than this. but for one brick, and I am that brick (with which you give the finishing touch to the building).
Narrated Qais bin Abi Hazim: We went to pay a visit to Khabbab (who was sick) and he had been branded (cauterized) at seven places in his body. He said, "Our companions who died (during the lifetime of the Prophet) left (this world) without having their rewards reduced through enjoying the pleasures of this life, but we have got (so much) wealth that we find no way to spend It except on the construction of buildings Had the Prophet not forbidden us to wish for death, I would have wished for it.' We visited him for the second time while he was building a wall. He said, A Muslim is rewarded (in the Hereafter) for whatever he spends except for something that he spends on building."
[31] It was narrated that Anas bin Malik said: "The Messenger of Allah said: 'The Hour will not begin until the people compete in (building) mosques.'"
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُعَاوِيَةَ الْجُمَحِيُّ، حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلاَبَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " لاَ تَقُومُ السَّاعَةُ حَتَّى يَتَبَاهَى النَّاسُ فِي الْمَسَاجِدِ " .
[32] Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "The Final Hour will not come until people compete with one another in the height of their buildings."
حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي ابْنُ أَبِي الزِّنَادِ، عَنْ أَبِيهِ، عَنْ عَبْدِ الرَّحْمَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللهِ صلى الله عليه وسلم قَالَ: لاَ تَقُومُ السَّاعَةُ حَتَّى يَتَطَاوَلَ النَّاسُ فِي الْبُنْيَانِ. حكم: صـحـيـح (الألباني)
[33] Narrated `Aisha: I asked the Prophet (ﷺ) whether the round wall (near Ka`ba) was part of the Ka`ba. The Prophet (ﷺ) replied in the affirmative. I further said, "What is wrong with them, why have they not included it in the building of the Ka`ba?" He said, "Don't you see that your people (Quraish) ran short of money (so they could not include it inside the building of Ka`ba)?" I asked, "What about its gate? Why is it so high?" He replied, "Your people did this so as to admit into it whomever they liked and prevent whomever they liked. Were your people not close to the Pre-Islamic Period of ignorance (i.e. they have recently embraced Islam) and were I not afraid that they would dislike it, surely I would have included the (area of the) wall inside the building of the Ka`ba and I would have lowered its gate to the level of the ground."
[34] It was narrated from Aisha that the Messenger of Allah said to her: "O Aishah, were if not for the fact that your people have recently left Jahiliyyah, I would have commanded that the House be knocked down, and I would have incorporated into it what was left out of it. I would have made its (door) in level with the ground and I would have given it two doors, an eastern door and a western door. For they built it too small, and by doing this, it would have been built on the foundation of Ibrahim, peace be upon him." He (one of the narrators said: "This is what motivated Ibn Az-Zubair to knock it down." Yazid said: "I saw Ibn Az-Zubair when he knocked it down and rebuilt it, and included part of the Hijr in it. And I saw the foundation of Ibrahim, peace be upon him, stones like the humps of camels joined to one another."
[35] Abu Musa Al-Ash'arf narrated that the Messenger of Allah said: : The believer is to the believer like parts of a building, each one of them supporting the other."
[36] It was narrated from Umm Habibah that: The Messenger of Allah (ﷺ) said: "Whoever prays twelve rak'ahs a day and night, Allah (SWT) will build for him a house in Paradise."
Aye logo! Apne Rabb ki (apne paalne walay malik) ki ibadat karo (worship karo, Uss ke ghulam bann jao), jis ne tum ko aur tum se pehle logon ko paida kiya, takay tum Taqwe walay bano (yani ke, Allah se darr kar, gunahon se bachte huwe, nek amal karne wale bano).
Iss lafz ke baare me, pichle dars me hum Quran ki ayaat sunay aur ahadith jin topics par sunay, wo thay:
Ibteda-e-Khalq yani Beginning of Creation se pehle kya tha aur kya waqiyat huwe, phir
Iss kayenaat ki paidaish, jis me ye bhi aya hai ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne khilqat ko andhere me paida kiya aur apna noor unn par dala,
To jis kisi par Uss ka noor pada, wo hidayat yaafta ho gaye aur
Jis kisi par Uss ka noor nahi pada, wo hidayat se mahroom ho gaye.[1]
To ab jo mauzoo aa raha hai, wo hai;
3- Insaniyat ki paidaish
Jo pehli wahi aap (صلى الله عليه وسلم) par bheji gayee, uss me Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke, “Parrho, apne paalne walay malik ke naam se, jis ne paida kiya, banaya insaan ko alaqa se, aam taur par iss ka tarjuma, khoon ke lothday ke kiye gaye hain lekin, Alaqa ka matlab leech ya jonk numa koi cheez jo maa ke raham me chipak kar ghiza choosti hai, jaise leech insaan ke chamday se chipak kar khoon choosti hai, ussi taraah alaqa bhi aise hi apni ghiza maa ke paytt me paata hai.
To Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne insaan ko Alaqa se paida kiya.[2]
Bukhari ki ek hadith me ata hai ke, Allah Ta’ala ne Adam (عَلَيْهِ ٱلسَّلَام) ko apni soorat ya shakal ka banaya, yani jaise Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne chaha waise bana diya, aur Adam (عَلَيْهِ ٱلسَّلَام) ki height 30m ki thi.[3]
To jab Allah ne Adam (عَلَيْهِ ٱلسَّلَام) ko bana diya to unn se kaha ke, wo jo farishton ka giroh baittha hai, jao unhe salam kar ke aao, aur wo jo jawab de, wohi tumhara aur tumhari aulad ka Salam hoga, tumhari greeting hogi. Adam (عَلَيْهِ ٱلسَّلَام) ne salam kiya, as-Salamu Alakim keh kar, farishton ne jawab diya, Wa Alaikum as-Salam wa Rahmatullah, to ye hamara greeting ka tareeqa bann gaya,
Phir Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, wahan se unn ki nasal ki height kum hona shuru ho gayee.[4]
Muslim ki hadith me aya hai ke, Jab Allah (جل جلاله) ne Adam (عَلَيْهِ ٱلسَّلَام) ko paida kar diya jannat me, uss ke baad unhe kuch arsay ke liye chhorrh diya, aur Iblis unhe aa kar dekhta aur analyse karta ke, kya makhlooq Allah ne banai hai. Aur jab uss ne dekha ke, uss ke andar ek khokli jagah hai, to wo samajh gaya ke ye aisi makhlooq hai jisay khud par qaboo nahi hai.[5]
Sonch kar dekhiye, hamara kis cheez par qaaboo hai, saans hamare qaaboo me nahi, dil hamara dhadakta hai, hamare qaaboo me nahi, hamara digestive system chal raha hai, hamare qaaboo me nahi…
Quran me, Surah an-Nisa ki pehli ayat me, Allah (ربُّ الْعِزَّت) farmate hain ke, Aye logo, apne paalne walay malik ka taqwa ikhtiyar karo, jis ne tumhe ek nafs se, ek jaan se paida kiya, aur ussi se uss ka joda banaya,...[6]
Ibn Majah ki ek hadith me ata hai ke, Mard ka jism mitti aur pani se banaya gaya hai, aur aurat ka jism gosht aur khoon se banaya gaya hai.[7]
To pata chala ke tamam insaan Adam aur Hawwa (عَلَيْهِم ٱلسَّلَام) ki aulad hai,[8]
Aur Adam (عَلَيْهِ ٱلسَّلَام) ko Allah Ta’ala ne mitti se paida kiya, to iss liye logon ko chahiye ke apne baap dada ki tareef karna band kare, kyun ke, aakhir me insaan do hi categories me baantte jayenge, ya to wo muttaqi momin hai ya ek bad-bakht gunahgaar.[9]
Ya to wo Jannati hai, ya Dozakhi hai - Qiyamat ke din yehi do categories me baantta jayega.
Doosre jo differences iss duniya me hain, wo sirf aur sirf identify karne, ya ek doosre ki shinakht karne ke liye hai.[10]
Quran me Allah (جل جلاله) farmate hain ke, Aye logo! Hum ne tum ko ek mard aur ek aurat se paida kiya aur Hum ne tumhe mukhtalif qaumon aur qabeelon me taqseem kar diya, takay tum ek doosre ko pehchhaan sako…[11]
al-Tabarani, al-Baihaqi, aur ad-Dailami ki ahadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Jab Allah (ربُّ الْعِزَّت) ne Adam (عَلَيْهِ ٱلسَّلَام) aur unn ki aulad ko paida kiya to farishton ne kaha ke, Aye Allah! Aap ne inhe khaane, peene, shadi karne aur sawari karne wala banaya, iss duniya ko inn ke liye bana de aur aakhirat hamare liye. Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne jawab diya ke, Jis ko maine apne hathon se banaya hai aur uss me apni rooh phoonki hai, wo unn cheezon ke barabar nahi ho sakta, jisay maine sirf “Kun” keh kar paida kiya.[12]
Matlab ye ke, Insaan ko ye sharaf hasil hai ke, usay Allah ne apne hathon se apne design ke mutabiq banaya, aur wo Allah ka sab se behtareen creation hai aur doosri makhlooq se behtar hai, jisay Quran inn alfaaz me bayan karta hai (لَقَدۡ خَلَقۡنَا الۡاِنۡسَانَ فِىۡۤ اَحۡسَنِ تَقۡوِيۡمٍ) Hum ne insaan ko behtareen saakht par, best of forms me paida kiya.[13]
Ek aur baat yahan note karne wali ye hai, kyun ke, Allah ne apne hathon se insaan ko banaya hai, iss liye uss ki soorat aur shakal ko bura bhala nahi kehna chahiye aur agar kisi se ladai bhi ho jaye to uss ke chehre ko nuqsan nahi pahunchana chahiye.[14]
Phir Abu Dawood ki ek hadith me ata hai ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne Adam (عَلَيْهِ ٱلسَّلَام) ko ek hath bhar mitti se banaya, jo zameen ke alag alag hisson se li gayee thi, issi liye Bani Adam bhi zameen ke muafiq hai, koi lal hai, koi safed, to koi kala hai, to koi inn ke beech ke koi rang ka hai, to koi asan hai, to koi udas hai, to koi bura hai, to koi achha hai.[15]
Allah Ta’ala ne Adam (عَلَيْهِ ٱلسَّلَام) ko Juma ke din paida kiya, Juma ke din hi wo Jannat me dakhil kiye gaye aur Juma ke din hi wo Jannat se nikaale gaye aur Juma ke din hi, ye kayenaat khatam hogi.[16]
Bukhari ki hadith, farmaya Rasooullah (صلى الله عليه وسلم) ne ke, Insaan ki khilqat ke ajza Maa ke paytt me jama kiye jaate hain chalees din tak, phir wo alaqa ki shakal me hota hai, chalees din tak, phir mudghay ki shakal me hota hai chalees din tak, phir Allah Ta’ala ek farishte ko bhejte hain, jo uss ki taqdeer likh deta hai aur uss me rooh phook di jaati hai...[17]
To jab bacha paida hota hai, aur wo sahih aur salim jism ke sath paida hota hai, to shukr ada karna chahiye, kyun ke, baaz waqt jism ke kuch hisson me kami reh jaati hai, Allah ki marzi ke mutabiq. To iss par sabar karna chahiye.[18]
Muslim ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Allah ne insaan ko 360 jodon se ya joints se banaya hai, to jo koi Allah ki takbeer kare, hamd bayan kare, La Ilaha illa Allah kahe, tasbeeh kare, istighfaar kare, chalne ke raaste se takleef dene wali cheezen hattaye, logon ko neki ka hukum de aur burai se rokay, ye tamam kaam har ek joint ki tedad ke barabar kare, to uss din wo dozakh ki aag se bacha liya jayega.[19]
To ye ek kharz hai, har din ka jo hume ada karna hai, ek hadith me ata hai ke, inn joints ka har roz sadaqa ada karna chahiye, kisi se achi baat karna sadaqa hai, apne bhai ki madad karna sadaqa hai, kisi ko pani pilana sadaqa hai, raaste se nuqsan de cheezen hattana sadaqa hai.[20]
Aur agar koi do rakat duha ya ishraaq ki namaz parrhta hai, to wo uss ke liye uss din ke liye kaafi ho jayenge.[21]
al-Hasan (رضي الله عنهما) se poochha gaya ke, Adam (عَلَيْهِ ٱلسَّلَام) ko aasmaan ke liye paida kiya gaya ya zameen ke liye, unhone jawab diya ke, nahi Zameen me rehne ke liye paida kiya gaya.[22]
Adam (عَلَيْهِ ٱلسَّلَام) ko paida karne ke baad, unn ki peett par Allah ne hath phera aur tamam insaniyat jo aane wali hai, wo sab ke sab nikal aaye, Allah Ta’ala ne har ek ke sar par ek roshni rakh di aur Adam (عَلَيْهِ ٱلسَّلَام) ke samne pesh kiya, unhone poochha ke ye kaun hain, Allah Ta’ala ne farmaya ke ye tumhari aulad hai...[23]
Surah al-Aaraaf me ata hai ke, Allah (ربُّ الْعِزَّت) ne unn tamam se poochha ke batao kya main tumhara Rabb nahi hoon? Hum sab ne maan liya ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) hi hamare Rabb hain.[24]
Issi liye Sahih Muslim ki ek hadith me ata hai ke, har bacha jo paida hota hai, wo iss original fitrat par paida hota hai, Allah ko apna Rabb maanne ki fitrat par. Uss ke baad uss ke maa baap, uss ko Yahoodi, Isaayi ya kuch aur bana dete hain. Agar uss ke maa baap Musalmaan hote hain, to wo Musalmaan hi rehta hai...[25]
Issi liye, har gunah ki maafi hai, lekin shirk ki maafi nahi hai. Kyun ke, aap qubool karke aaye hain ke, Allah ek hai aur Wohi hamara Rabb hai.
Surah al-Baqarah se hume pata chalta hai ke, farishton ko Allah ne Adam (عَلَيْهِ ٱلسَّلَام) se pehle paida kiya.[27]
Jo sab se bada farishta Allah ne paida kiya, wo Jibraeel (عَلَيْهِ ٱلسَّلَام) hain, Rasoolullah (صلى الله عليه وسلم) ne Jibraeel (عَلَيْهِ ٱلسَّلَام) ko unn ki asli shakal me dekha, unn ke 600 par hain aur wo pooray horizon ko cover kiye huwe thay, aap (صلى الله عليه وسلم) jahan kahin bhi dekhte, udhar wo nazar aate. Unn ke paron se heere aur moti girr rahe thay.
Muslim aur Tirmidhi ki hadith me ata hai ke, Meraj ke maukhe par aap (صلى الله عليه وسلم) ne Jibraeel (عَلَيْهِ ٱلسَّلَام) ko unn ki asli shakal me dekha, aur wo itne baday thay ke zameen aur aasmaan ke beech ka gap ko bhar chuke thay.[28]
Abu Dawood ki hadith me hai ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Allah ne mujhe ijazat di hai ke, main tumhe bataoon ek farishte ke baare me, jo Arsh ko utthaye huwe hai, wo itna bada hai ke, uss ke kaan ki lo ya ear lobe se le kar shoulder ya kandhe tak ka fasla hai, ek parinde ko 700 saal lagte hain usay paar karne ke liye.[29]
Tirmidhi ki ek aur hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Allah ne Israfeel (عَلَيْهِ ٱلسَّلَام) ko paida kiya, aur ussi din se wo apne khadmo ko ek saff me jama kar rakha hai, aur wo apni nazar jhukaye huwe hain. Unn ke aur Allah (ربُّ الْعِزَّت) ke beech noor ke 70 parde hain aur wo kisi ek ko bhi bina jalay baghair paar nahi kar sakte.[30]
5- Jannat aur Dozakh ki khilqat
Jab Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne jannat banayi, to Jibraeel (عَلَيْهِ ٱلسَّلَام) se farmaya ke, jao usay dekho;
Jibraeel (عَلَيْهِ ٱلسَّلَام) ne ja kar uss ko dekha, aur jo kuch Allah ne uss me tayyar kar rakha tha, uss me rehne walon ke liye, aur
Wapas aa kar kaha: Aye mere Rabb, Aye mere paalne walay malik, Teri qudrat se koi bhi iss ki khabar sunne wala uss me dakhil huwe baghair nahi rahega.
Chunache, Allah Ta’ala ne jannat ko sakhtiyon se gher diya, aur phir farmaya ke, ab wapas ja kar dekho, Jibraeel-e-Ameen ne dekha ke ab jannat ko sakhtiyon se gher diya gaya hai, to kaha: Aye Rabb, Tere Jalal ki qasam, mujhe darr hai ke iss me koi dakhil na hoga.
Aur jab Allah ne dozakh ko banaya, to farmaya ke Jibraeel jao aur usay dekho, wo jahannam ko dekh aaye aur kaha, Aye mere paalne walay malik, Teri qudrat ki qasam, iss ke baare me sunne wala, iss me dakhil nahi hoga,
Allah (ربُّ الْعِزَّت) ne dozakh ko khaheshaat se gher diya, phir Jibraeel (عَلَيْهِ ٱلسَّلَام) ko hukum diya ke wapas ja kar dekho, ab unhone ne dekha aur kaha, Aye mere paalne walay malik, Teri qudrat ki qasam, mujhe darr hai ke, koi shakhs baqi nahi rahega, iss me dakhil huwe baghair.[31]
Phir Abu Dawood aur Nasai ki, Amma Aisha (رَضِيَ ٱللَّٰهُ عَنْها) ki ahadith me aya hai ke, Allah (عز وجل) ne Jannat banai aur uss me jaane walon ko paida kiya, ye uss waqt ho chuka tha, jab wo apne baap ki pusht me thay, aur Allah ne Dozakh ko paida kiya aur unn logon bhi paida kiya jo uss me jayenge, aur ye mamela bhi uss waqt ho chuka tha jab ke, log apne baap ki pusht me thay.[32]
Jaisa ke Ahmad ki hadith me hume milta hai ke, Jab Allah Ta’ala ne Adam (عَلَيْهِ ٱلسَّلَام) ko paida kiya, uss ke baad unn ke seedhay kandhay par mara, aur unn ki aulad safed chyunttiyon ki tarah bahar nikal aayee,
Phir Allah (ربُّ الْعِزَّت) ne Adam (عَلَيْهِ ٱلسَّلَام) ke baaye kandhay par mara aur unn ki aulad kaale koyle ki tarah bahar nikal aayee,
Phir Allah Ta’ala ne, Seedhay hath walon se kaha ke, “Jannat ki taraf aur Mujhe koi parwah nahi”,
Aur Baaye hath walon se kaha ke, “Dozakh ki taraf aur Mujhe koi parwah nahi”.[33]
6- Jinn aur Shayateen ki khilqat
Hum wo hadith sunn chukay hain ke, Jinno ko Allah (جل جلاله) ne uss garmi se banaya jo bina dhuwein ki aag se nikalti hai, Physics ki zaban me iss ko Infrared Radiation kahenge,
Phir Quran me, Surah al-Kahf me farmaya ke, Shaitan bhi Jinno me se tha,[34]
Phir Abu Dawood ki hadith me aya hai ke, al-Hassan ibn Ali (رضي الله عنهما) se poochha gaya ke, Shaitan ko kis ne paida kiya?
Unhone jawab diya ke, Subhaan Allah, yaani Allah ki zaat paak hai, Kya Allah ke ke alawa aur bhi koi khaliq hai?
Allah ne Shaitan ko paida kiya, aur Ussi ne Achhai ko bhi banaya aur Burayi ko bhi banaya.[35]
Issi liye kaha gaya ke, jab ghussa aye to wazu karo, kyun ke, ghussa shaitan ki taraf se hai, aur shaitan ko aag se banaya gaya hai, aur aag pani se bujh jaati hai.[36]
7- Ajraam-e-Falaki, Aasmaan aur Zameen ki khilqat
Ye topic me kaafi tafseel hai, aur bohot saari science bhari huwi hai, ye tafseel hum lafz-e-samaa me sunn chuke hain. Agar sirf Lafz-e-Khalaqa par tawajjoh denge, to iss par Aasmaano aur Zameen ki khilqat se mutalliq jo ahadith aayee hain, unn me;
Sooraj grahan huwa aur Rasoolullah (صلى الله عليه وسلم) ne do rakat lambi Namaz parrhayi, yahan tak ke Sooraj grahan khatam ho gaya, salam pherne ke baad, aap (صلى الله عليه وسلم) ne farmaya, Sooraj aur Chand kisi ki maut par grahan nahi hotay, balke ye Allah Ta’ala ki do makhlooqat hain,
Allah jo ke ghalib aur azeem hai, apni makhlooq me jo bhi karna chahta hai, bana deta hai.[37]
Sooraj ka hona aur chand ka hona, Allah ke wajood ki nishani hai.[38]
Sahih Muslim aur an-Nasai ki lambi hadith me aya hai ke, Allah ne aasmaan banaye, aur zameen banayi,[39]
to jab zameen ko paida kar diya to wo hilne lagi, to Allah (عز وجل) ne uss me pahad banaye, to zameen tham gayee.
Ye dekh kar farishte hairan huwe aur Allah (سُبْحَانَهُ وَتَعَالَىٰ) se poochha ke, Teri khilqat me, kya tere creation me pahadon se taqatwar bhi koi cheez hai?
To Allah Ta’ala ne jawab diya, Haan Loha pahad se zyada taqatwar hai,
Farishte sawal karte gaye aur hume pata chala ke, Lohay se zyada Aag taqatwar hai, aur uss se zyada taqatwar pani hai, aur uss se zyada taqatwar Adam (عَلَيْهِ ٱلسَّلَام) ki aulad me se wo log hain, jo apne seedhay hath se sadaqa karte hain to baaye hath ko pata nahi chalta.[40]
8- Rehmat ki khilqat
Allah ki Rehmat, jis ke baghair koi bhi jannat me nahi ja sakega,[41] Rehmat ko bhi Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne ussi din banaya, jis din aasmaano aur zameen ko paida kiya aur uss ke 100 hissay banaye,
99 hissay Allah Ta’ala ne apne paas rakhay aur 1 hissa iss duniya me bheja, balke tamam makhlooqat me baantt diya,
Agar koi ghair Musalman ko pata ho jaye, Allah ke paas kitni rehmat hai, to wo mayoos nahi hoga jannat me jaane se, yani wo ummeed laga baitthega ke, wo jannat me chala jayega,
Aur agar koi Musalman ko pata chal jaye, Allah ke paas kitna azaab hai, to usay yaqeen ho jayega ke, wo dozakh ke azab se nahi bach sakta.[42]
Issi ek rehmat ke hissay ki wajah se maa apne bachhon se pyar karti hai, yahan tak ke janwar bhi ek doosre par reham karte hain, aur jo Rehmat Allah ke paas hai, wo usay Qiyamat ke din istemaal karega.[43] Bandon ko maaf karne ke liye…
Jab Allah (ربُّ الْعِزَّت) ne tamam khilqat ko bana liya, to Reham (Maa ki jo coke hoti hai, jisay bhi Reham kehte hain) wo utth khada huwa aur Allah (سُبْحَانَهُ وَتَعَالَىٰ) se kaha ke, main Teri panah me aata hoon, unn logon se, jo sila rehmi nahi karte, rishton ko todh-te hain.
To Allah Ta’ala ne uss se kaha ke, kya tum iss baat par raazi ho jaoge ke, jis kisi ne tumhare rishte qayem rakhega, Main uss se Taaloq rakhoonga, aur jis kisi ne tumhare rishte todh dega, Main uss se rishta todh doonga.
Bukhari aur Muslim ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Shaitan tum me se kisi ke paas aata hai aur kehta hai, fulan ko kis ne paida kiya?
Yahan tak ke, wo kehta hai, Tere paalne walay Malik ko kis ne paida kiya?
Pas, jab wo aisa sawal kare, to Allah ki panah maangni chahiye aur aise khayalat ko tark kar dena chahiye.[45]
Phir ek hadith me aya hai ke, log sawal karte rahenge, ye kya hai, aur wo kya hai, phir wo ye kahenge ke, har cheez ko Allah ne paida kiya hai, to Allah ko kis ne paida kiya?[46]
Jab aisa sawal aa jaye, to kaho Allah ek hai, Allah sab se be-niyaz hai, independent hai, lekin sab uss ke mohtaj hain, na Uss ki koi aulad hai aur na Wo kisi ki aulad, aur koi Uss ka hamsar nahi, Uss jaisa koi nahi.[47]
Ahadith me ata hai ke, ye sawal sahaba (رضي الله عنهم) ke daur me hi pooch liya gaya, to unhone mutthi bhar kankariyan li aur sawal karne walay ke muh par pheka aur kaha ke, uttho aur yahan se chale jao, mere habeeb (صلى الله عليه وسلم) ne sach kaha ke,[48] aisa sawal hoga.
10- Allah to sab se baday hain
Iss baat me to koi shak nahi ke, Allah sab se baday hain, sab se taqatwar hain;
al-Adab al-Mufrad me, Ibn Abbas (رضي الله عنه) ka qaul hai ke, agar tum kisi taqatwar hukumraan ke paas pahoncho, aur tumhe dar hai ke wo tum par ghalib aa jayega, to teen baar ye kaho ke,
Allah bohot bada hai, Allah apni tamam makhlooq se zyada taqatwar hai, Allah uss se bhi zyada taqatwar hai, jis se main darta hoon aur pareshan hota hoon,
Aur main Allah ki panah maangta hoon, jis ke siway koi ibadat ke layeq nahi, jo Supreme Authority hai iss kayenaat ki,
Jis ne saaton aasmaano ko rokay rakha hai, zameen par girr jaane se,
Aise Rabb ki panah maangta hoon, Tere banday fulan ke, aur uss ke sipahiyon ke, uss ke pairukaron ke shar se, jinnat me se bhi aur aur insano me se bhi,
Aye Allah, Inn ke shar se Tu mera Muhafiz bann ja,
Teri Hamd Azeem hai, Teri hifazat bohot zyada hai, Tera naam ba-barkat hai, Tere siway koi aur ilaha, mabood, Supreme Authority hai hi nahi.[49]
Aisi kayee aur dua’en hain, kayee azkaar hain, khilqat ke shar se Allah ki panah maangne ke liye, uss ki tareef bayan karne ke liye,
Aur Rasoolullah (صلى الله عليه وسلم) ne hume kum se kum alfaaz me inn azkaar ko kehna sikhaya, Subhan-Allahi wa bihamdihi, `adada khalqihi, wa rida nafsihi, wa zinatah `arshihi, wa midada kalimatihi.[50]
Ye alfaaz chaar martaba parrh lien, to ye kaafi hoga adha din tasbeeh karne se.
Iss ka matlab hai, Main Allah ki paaki bayan karta hoon aur uss ki hamd ho, uss ki tareef ho, uss ki khilqat ke tedad jitni, Uss ki khushnoodi ke mutabiq, Uss ke Arsh ke wazan ke barabar aur uss ki siyahi ke barabar jo inn alfaaz (uss ki hamd ke liye) likhne me istemaal ho sakti hai.
Phir ek hadith me aya hai ke, Ayat al-Kursi se zyada behtar iss kayenaat me koi cheez nahi hai, kyun ke, Ayat al-Kursi Allah ka kalam hai, Allah ki speech hai, Aur Allah ka kalam iss kayenaat se, inn aasmaano aur zameen ki khilqat se behtar hai.[51]
11- Sab se behtareen khilqat kis ki hai?
Lafz-e-akhlaaq bhi ussi madde se bana hai, jis se ke, Lafz-e-Khalaqa ya Lafz-e-Khaliq bana hai;
Sahih Muslim ki ek lambi hadith me aya hai ke, Rasoolullah (صلى الله عليه وسلم) ke akhlaaq, aap ka character, aap ka conduct Quran tha.[52]
Aur aap (صلى الله عليه وسلم) dua bhi kiya karte thay ke, Aye Allah! Jaisa Tu ne meri khilqat ko behtareen banaya hai, waise hi mere akhlaaq ko bhi behtareen bana de.[53]
Phir Tirmidhi, Sahih al-Jame, Hidayat al-Ruwa, aur Musnad Ahmad ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke main Muhammad ibn Abdullah ibn Abdul Muttalib hoon aur main khair al-Khalq hoon.[54]
Yani Tamam creation me sab se behtareen khilqat meri hai.
Phir ek aur hadith me aya hai ke, Sab se behtareen cheez jo insaan ko mil sakti hai to wo, behtareen akhlaaq hain, kyun ke, achhe akhlaaq hi qiyamat ke din sab se wazandaar honge, Allah ke meezan par, Allah ki tarazoo me, aur achhe akhlaaq hi insaan ko jannat me dakhil kar dete hain.[55]
12- Sab se takleef de Makhlooq kaun hai?
Adam (عَلَيْهِ ٱلسَّلَام) ki paidaish se lekar Qiyamat ke aane tak, koi aur takleef de mamela nahi hoga, siway dajjal ke fitne ke.[56]
13- Badtareen Makhlooq kaunsi hain?
Jin par Qiyamat qayem hogi, wo log badkaar honge.[57]
Ek aur hadith me ata hai ke, ye wo log hain, jo nek logon ki qabron ko sajda karne ki jagah bana lete hain. Ye badtareen makhlooq hain.[58]
Wo log jo Quran ko parrhte to hain, lekin uss par amal nahi karte.[59]
Iss hadith se matlab ye nikalta hai ke, tajweed ke rules ko behtareen tareeqe se ada karte hain, lekin Quran unn ke halaq ke neeche nahi utarta, matlab ke wo uss par amal nahi karte.
Ab agar sirf tajweed par focus hai, to Hamare India - Pakistan me to hum baghair samjhe ke Quran parrhte hain, issi liye hume maloom hi nahi ke Quran me kya hai, aur kya nahi. To amal kahan se karenge?
Hidayat hamare ghar me hai, lekin hum uss hidayat par amal nahi karenge to badtareen makhlooq nahi to aur kya hain hum?
To pata chala ke, Insaan ashraf al-Makhlooqat hai, Uss me Rasoolullah (صلى الله عليه وسلم) behtareen insaan hain, aur sab se takleef de khilqat dajjal hai, uss jaisi koi aur museebat nahi, aur sab se bad tareen khilqat wo insaan hain jo gunahgaar hain, to shirk karte hain, aur Allah ke communication, Quran ke mutabiq apni zindagi nahi guzaarte.
14- Qiyamat aur dobara kayenaat ki khilqat
Qiyamat ki ghadi ayegi aur ye kayenaat khatam ho jayegi, pehla soor phooke jaane par, aur doosre soor ke phookne par iss kayenaat ko Allah (سُبْحَانَهُ وَتَعَالَىٰ) dobara paida karenge, waise hi jaisa ke pehli baar paida kiya tha, Quran me ata hai ke, hamari fingerprint tak wapas recreate hogi. Aur Jannat me jo log jayenge, wo sab Adam (عَلَيْهِ ٱلسَّلَام) ke qad ke barabar honge aur hum Allah Ta’ala ko wahan dekhenge, jo iss kayenaat ka sab se behtareen manzar hoga.[60]
Yahan lafz-e-Khalq ki tafseer khatam huwi, next Saturday In Sha Allah Surah al-Baqarah ki tafseer me agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
Rabbana aatina fid duniya…
References
[1] ‘Abdallah b. ‘Amr reported that he heard God’s messenger say, “God created His creatures in darkness and cast some of His light upon them. Those on whom some of that light falls will have guidance, but those who are missed by it will go astray. On that account I say that the pen has no more to write about God’s knowledge.” [Ahmad and Tirmidhi transmitted it]
[2] Narrated Aisha: The commencement of the Divine Inspiration to Allah's Messenger (ﷺ) was in the form of true dreams. The Angel came to him and said, "Read, in the Name of your Lord Who has created (all that exists), has created man a clot. Read! And your Lord is Most Generous" ..(96.1,2,3)
حَدَّثَنَا ابْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، أَنَّ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ أَوَّلُ مَا بُدِئَ بِهِ رَسُولُ اللَّهِ صلى الله عليه وسلم الرُّؤْيَا الصَّالِحَةُ فَجَاءَهُ الْمَلَكُ فَقَالَ {اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ * خَلَقَ الإِنْسَانَ مِنْ عَلَقٍ * اقْرَأْ وَرَبُّكَ الأَكْرَمُ}
[3] Narrated Abu Huraira: The Prophet (ﷺ) said, "Allah created Adam in His picture, sixty cubits (about 30 meters) in height. When He created him, He said (to him), "Go and greet that group of angels sitting there, and listen what they will say in reply to you, for that will be your greeting and the greeting of your offspring." Adam (went and) said, 'As-Salamu alaikum (Peace be upon you).' They replied, 'AsSalamu-'Alaika wa Rahmatullah (Peace and Allah's Mercy be on you) So they increased 'Wa Rahmatullah' The Prophet (ﷺ) added 'So whoever will enter Paradise, will be of the shape and picture of Adam Since then the creation of Adam's (offspring) (i.e. stature of human beings is being diminished continuously) to the present time."
[4] Abu Huraira reported Allah's Messenger (ﷺ) as saying: Allah, the Exalted and Glorious, created Adam in His image with His length of sixty cubits, and as He created him He told him to greet that group, and that was a party of angels sitting there, and listen to the response that they give him, for it would form his greeting and that of his offspring. He then went away and said: Peace be upon you! They (the angels) said: May there be peace upon you and the Mercy of Allah, and they made an addition of" Mercy of Allah". So he who would get into Paradise would get in the form of Adam, his length being sixty cubits, then the people who followed him continued to diminish in size up to this day.
[5] Anas reported God's messenger as saying, "When God fashioned Adam in paradise, He left him as long as God wished to leave him; then Iblis began to visit him and consider what kind of being he was, and when he saw that he had a hollow space within he recognised that he had been created as a being not possessed of self-control." [Muslim transmitted it]
[7] It was narrated from 'Ali that : The Prophet said concerning the urine of a nursing infant: "Water should be sprinkled over the urine of a boy, and the urine of a girl should be washed." Abul-Hasan bin Salamah said: "Ahmad bin Musa bin Ma'qil narrated to us that Abul-Yaman Al-Misri said: 'I asked Shafi'i about the Hadith of the Prophet, "Water should be sprinkled over the urine of a baby boy, and the urine of a baby girl should be washed," when the two types of water (urine) are the same. He said, "This is because the urine of the boy is of water and clay, but the urine of the girl is of flesh and blood." Then he said to me: "Did you understand?" I said: "No." He said: "When Allah the Most High created Adam, He created Eve (Hawwa') from his short rib, so the boy's urine is from water and clay, and the girl's urine is from flesh and blood." Then he said to me: "Did you understand?" I said: "Yes." He said: "May Allah cause you benefit from this."
[8] Al-Mundhir bin Jarir narrated that his father said: "While we were with the Messenger of Allah in the early hours of the morning, some people came who were naked and barefoot, with their swords hung (around their necks). Most of them, may all of them, belonged to the tribe of Mudar. The face of the Messenger of Allah changed when he saw them in poverty. He went in (to his house) then he came out and ordered Bilal to call the Adhan and then the Iqamah. He (the Prophet) prayed, then he addressed us,, (reciting the Verses): 'O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him(Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women: and fear Allah through Whom you demand (your mutual right), and (do not cut the relations of) the wombs (kinship). Surely, Allah is Ever and All-Watcher over you.' [1] and: 'Fear Allah and keep your duty to Him. And let every person look to what he has sent forth for the morrow,' [2] Then they gave in charity, some giving a Dinar, others a Dirham, or a garment, or a Sa' of wheat or, a Sa' of dates, until he said: 'Even half a date.' A man from among the Ansar came with a bag of money which his hands could hardly lift. The people followed one another (in giving charity) until I saw two heaps of food and clothing, and I saw the face of the Messenger of Allah shining like gold (with joy). The Messenger of Allah said: 'Whoever sets a good precedent in Islam, he will have the reward for that, and the reward of those who acted in accordance with it, without that detracting from their reward in the slightest. And whoever sets an evil precedent in Islam, he will have a burden of sin for that, and the burden of those who acted in accordance with it, without that detracting from their burden in the slightest."'
[9] Narrated Abu Hurairah: that the Prophet (ﷺ) said: "People should stop boasting about their fathers who have died, while they are but coals of Hell, or they will be more humiliated with Allah than the dung beetle who rolls dung with his nose. Indeed Allah has removed the pride of Jahiliyyah from you, and its boasting about lineage. [Indeed a person is either] a pious believer, or a miserable sinner. And people are all the children of Adam, and Adam was [created] from dust."
[10] Narrated Ibn 'Umar: that the Messenger of Allah (ﷺ) gave a Khutbah to the people on the day of the conquest of Makkah, and he said: "O you people! Verily Allah has removed the slogans of Jahiliyyah from you, and its reverence of its forefathers. So, now there are two types of men: A man who is righteous, has Taqwa and honorable before Allah, and a wicked man, who is miserable and insignificant to Allah. People are children of Adam and Allah created Adam from the dust. Allah said: O you people! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you with Allah is the one who has most Taqwa. Verily, Allah is All-Knowing, All-Aware (49:13)."
[12] Jabir reported the Prophet as saying that when God created Adam and his offspring the angels said, "O Lord, Thou hast created them eating, drinking, marrying and riding[*], so appoint the world for them and the next world for us." God most high replied, "I shall not make him whom I have created with My hand and in whom I have breathed of My spirit like one to whom I say `Be' and he comes into existence."
*Mirqat, 5:333, says this refers to riding on animals and sailing on ships. The verb rakiba can have either meaning. [Baihaqi transmitted it in Shu'ab al-lman]
5 - أنَّ الملائكةَ قالوا : يا ربِّ خلقتَ بني آدمَ يأكلونَ، ويشربونَ، وينكِحونَ ويركبونَ، فاجعلْ لهم الدُّنيا، ولنا الآخرةَ، فقال اللهُ تعالَى : ( لا أجعلُ صالحَ ذرِّيَّةِ من خلقتُ بيديَّ ونفختُ فيه من رُوحي كمنْ قلتُ له كنْ فكان )
الراوي : - | المحدث : ابن القيم | المصدر : الصواعق المرسلة
الصفحة أو الرقم : 1/271 | خلاصة حكم المحدث : مشهور
[14] Abu Hurayra said, "Do not say, 'May Allah make your face ugly and any face like your face.' Allah Almighty created Adam, may Allah bless him and grant him peace, in the form that He ordained."
[15] Abu Musa reported that he heard God’s messenger say, “God created Adam from a handful which he took from the whole of the earth; so the children of Adam are in accordance with the earth, some red, some white, some black, some a mixture, also smooth and rough, bad and good.” [Ahmad, Tirmidhi and Abu Dawud]
[16] Aus b. Aus reported God’s Messenger as saying, “Among the most excellent of your days is Friday; on it Adam was created, on it he died, on it the last trump will be blown, and on it the shout will be made, so invoke many blessings on me that day, for your blessing will be submitted to me." He was asked how that could be when his body had
Decayed (The text here gives two alternative words, both with the same meaning, the first being aramta, and the second balita, the latter being the more common.) and replied, "God has prohibited the earth from consuming the bodies of prophets.” [Abu Dawud, Nasa’i, Ibn Majah, Darimi and Baihaqi, in [Kitab] ad-Da‘awat al-kabir]
[17] Narrated `Abdullah bin Mus'ud: Allah's Messenger (ﷺ), the true and truly inspired said, "(The matter of the Creation of) a human being is put together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period. Then Allah sends an angel who is ordered to write four things. He is ordered to write down his (i.e. the new creature's) deeds, his livelihood, his (date of) death, and whether he will be blessed or wretched (in religion). Then the soul is breathed into him. So, a man amongst you may do (good deeds till there is only a cubit between him and Paradise and then what has been written for him decides his behavior and he starts doing (evil) deeds characteristic of the people of the (Hell) Fire. And similarly a man amongst you may do (evil) deeds till there is only a cubit between him and the (Hell) Fire, and then what has been written for him decides his behavior, and he starts doing deeds characteristic of the people of Paradise."
[18] Yahya related to me from Malik from Nafi that Abdullah ibn Umar disapproved of castration and said, "The completeness of the created form is in the testicles."
Kathir ibn 'Ubayd said, "When someone in the family of 'A'isha had a child, she did not ask, 'boy or girl?' She asked, 'Was he created well-formed?' If the answer was 'Yes,' she said, 'Praise be to Allah, the Lord of the Worlds.'"
[19] ‘A’isha reported God’s messenger as saying, “Everyone of the children of Adam has been created with three hundred and sixty joints, so he who declares God’s greatness, praises God, declares that He is the only God, glorifies God, asks forgiveness of God, removes a stone, a thorn, or a bone from people’s path, enjoins what is reputable, or forbids what is objectionable to the number of those three hundred and sixty, will walk that day having removed himself from hell.” [Muslim]
[20] Ibn 'Abbas said, "There are 360 joints and each of them owes sadaqa every single day. Every good word is sadaqa. A man's helping his brother is sadaqa. A drink of water which he gives is sadaqa. Removing something harmful from the road is sadaqa."
[21] Narrated Abu Buraydah: I heard the Messenger of Allah (ﷺ) say: A human being has three hundred and sixty joints for each of which he must give alms. The people asked him: Who is capable of doing this ? He replied: It may be mucus in the mosque which you bury, and something which you remove from the road; but if you do not find such, two rak'ahs in the forenoon will be sufficient for you.
[22] Khalid al-Hadhdha said: I said to al-Hasan: Abu Sa’id, tell me about Adam. Was he created for the heaven or the earth? He said: No, for the earth. I said: It was unavoidable for him. I said: Tell me about the following verse of the Quran: ”can lead (any) into temptation concerning Allah, except such as are (themselves) going to blazing fire.” He said: The devils do not lead anyone astray by their temptation except the one whom Allah destined to go to Hell.
[23] Abu Huraira reported God’s messenger as saying, “When God created Adam He wiped his back and every soul of his offspring He was to create up to the day of resurrection fell from his back. He put on the forehead of everyone of them a flash of light, then presented them to Adam who asked, ‘My Lord, who are these?’ He replied, ‘Your offspring.' On seeing one of them and being charmed by the flash on his forehead he asked, ‘My Lord, who is this?’ He replied, ‘David.’ He asked, ‘My Lord, how long a term of life hast Thou appointed him?” He replied, ‘Sixty years.’ He said, ‘My Lord, give him an extra forty years out of my term of life.’” God’s messenger said, “When Adam’s period of life all but forty years had come to an end the angel of death came to him. Adam said, ‘Are there not forty years of my life remaining?’ He replied, ‘Did you not give them to your son David?' Adam denied it and his offspring denied; Adam forgot and ate of the tree and his offspring forgot; and Adam sinned and his offspring sinned.” [Tirmidhi]
وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَمَّا خَلَقَ اللَّهُ آدم مسح ظَهره فَسقط من ظَهْرِهِ كُلُّ نَسَمَةٍ هُوَ خَالِقُهَا مِنْ ذُرِّيَّتِهِ إِلَى يَوْمِ الْقِيَامَةِ وَجَعَلَ بَيْنَ عَيْنَيْ كُلِّ إِنْسَانٍ مِنْهُمْ وَبِيصًا مِنْ نُورٍ ثُمَّ عَرَضَهُمْ عَلَى آدَمَ فَقَالَ أَيْ رَبِّ مَنْ هَؤُلَاءِ قَالَ هَؤُلَاءِ ذُرِّيَّتُكَ فَرَأَى رَجُلًا مِنْهُمْ فَأَعْجَبَهُ وَبِيصُ مَا بَين عَيْنَيْهِ فَقَالَ أَي رب من هَذَا فَقَالَ هَذَا رجل من آخر الْأُمَم من ذريتك يُقَال لَهُ دَاوُدُ فَقَالَ رَبِّ كَمْ جَعَلْتَ عُمُرَهُ قَالَ سِتِّينَ سنة قَالَ أَي رب زده من عمري أَرْبَعِينَ سنة فَلَمَّا قضي عمر آدم جَاءَهُ ملك الْمَوْت فَقَالَ أَوَلَمْ يَبْقَ مِنْ عُمُرِي أَرْبَعُونَ سَنَةً قَالَ أولم تعطها ابْنك دَاوُد قَالَ فَجحد آدم فَجحدت ذُريَّته وَنسي آدم فنسيت ذُريَّته وخطئ آدم فخطئت ذُريَّته» . رَوَاهُ التِّرْمِذِيّ - حكم: حسن (الألباني) وَ إسنادہ حسن (زبیر علی زئی)
[25] Abu Huraira reported Allah's Messenger (ﷺ) as saying: The mother of every person gives him birth according to his true nature. It is subsequently his parents who make him a Jew or a Christian or a Magian. Had his parents been Muslim he would have also remained a Muslim. Every person to whom his mother gives birth (has two aspects of his life) ; when his mother gives birth Satan strikes him but it was not the case with Mary and her son (Jesus Christ).
[26] `A'isha reported God's messenger as saying, "The angels were created from light, the jinn from smokeless fire[1], and Adam from what has been described to you[2]." Quran; 4:13, Quran; 3:59 (dust); 15:26, 28:33; 55:14 (crackling clay). [Muslim transmitted it]
[28] Narrated Masruq: "I was reclining in the presence of 'Aishah when she said: 'O Abu 'Aishah! There are three things, whoever speaks of one of them, then he has uttered one of the worst lies against Allah. Whoever claims that Muhammad saw his Lord. Then he has uttered one the worst lies against Allah, Allah says: No vision can grasp Him, but His grasp is over all vision, and He is the Most Subtle, Well-Acquainted with all things (6:103). It is not for any human being that Allah should speak to him unless (it be) by revelation or from behind a veil (42:51).' I was reclining so I sat up an said: 'O Mother of the Believers! Take your time with me and do not be hasty with me! Did Allah Most High not say: And indeed he saw him at a second descent (53:13). (And) 'And indeed he saw him in the clear horizon (81:23).' She said 'By Allah! I was the first who asked the Messenger of Allah (ﷺ) about this. He said: "That was only Jibril. I did not see him in the appearance he was created in except for these two times. I saw him descending from the heavens, and due to his tremendous size he filled what was between the heavens and the earth." "And whoever claimed that Muhammad hid anything that Allah revealed to him, then he uttered one of the worst lies against Allah. Allah says: O Messenger! Proclaim what has been sent down to you from your Lord (5:67)." "And whoever claimed that he (ﷺ) knew what would be tomorrow, then he has uttered one of the worst lies against Allah. Allah says: Say: 'None in the heavens and in the earth knows the unseen but Allah (27:65).'"
[30] Ibn `Abbas reported God's messenger as saying, "God created Israfil who has been keeping his feet in line from the day he was created and not raising his glance. Between him and the Lord who is blessed and exalted there are seventy lights not one of which he could approach without being burned." [Tirmidhi transmitted it and called it sahih]
[31] Abu Huraira reported the Prophet as telling that when God created paradise, He said to Gabriel, "Go and look at it." He went and looked at it and at what God had prepared in it for its inhabitants, then came and said, "O my Lord, by Thy might, no one who hears of it will fail to enter it. He then surrounded it with disagreeable things and said, "Go and look at it, Gabriel." He went and looked at it, then came and said, "O my Lord, by Thy might, I am afraid that no one will enter it." When God created hell He said, "Go and look at it, Gabriel." He went and looked at it, then came and said, "O my Lord, by Thy might, no one who hears of it will enter it." He then surrounded it with desirable things and said, "Go and look at it, Gabriel." He went and looked at it, then said, "O my Lord, by Thy might, I am afraid that no one will remain who does not enter it." [Tirmidhi, Abu Dawud and Nasa'i]
[32] ‘A’ishah, mother of the believers, said : The Prophet (May peace be upon him) was invited to the funeral of a boy who belonged to the ANSAR and I said; Messenger of Allah! This one is blessed, for he has done no evil, nor has he known it. He replied : It may be otherwise, ‘A’ishah, for Allah created Paradise and created those who will go to it, and He created it for them when they were still in their father’s loins; and he created hell and created those who will go to it, and created it for them when they were still in their father’s loins.
[33] Abud Darda' reported God’s messenger as saying, “God created Adam when He created him and struck his right shoulder and brought forth his offspring white like small ants. And he struck his left shoulder and brought forth his offspring black as though they were charcoal. Then He said to the party on his right side, ‘To paradise, and I do not care’ and He said to the party in his left shoulder, ‘To hell, and I do not care’.” [Ahmad transmitted it]
[35] Humaid said: Al-Hasan came to us. The jurists of Mecca told me that I should speak to him that some day he should hold a meeting for them and preach to them. He said: Yes. So they gathered and he addressed them. I did not see anyone on orator greater than him. A man said: Abu Sa’id, who created Satan? He replied: Glory be to Allah! Is there any creator other than Allah? Allah created Satan, and he created good and created evil. The man said: May Allah ruin them! How do they lie to this old man.
[36] Narrated Atiyyah as-Sa'di: AbuWa'il al-Qass said: We entered upon Urwah ibn Muhammad ibn as-Sa'di. A man spoke to him and made him angry. So he stood and performed ablution; he then returned and performed ablution, and said: My father told me on the authority of my grandfather Atiyyah who reported the Messenger of Allah (ﷺ) as saying: Anger comes from the devil, the devil was created of fire, and fire is extinguished only with water; so when one of you becomes angry, he should perform ablution.
[37] It was narrated from Qabisah Al-Hilali: That there was an eclipse of the sun and the Prophet of Allah (ﷺ) prayed two rak'ahs until it ended. Then he said: "The sun and the moon do not become eclipsed for the death of anyone, but they are two of His creations. Allah, the Mighty and Sublime, causes whatever He wants to happen in His creation. If Allah (SWT), the Mighty and Sublime, manifests Himself to any of His creation, it humbles itself before Him, so if either of them (solar or lunar eclipse) happens, pray until it is over or until Allah causes something to happen."
An-Nu‘man b. Bashir said that when a solar eclipse took place in the time of God’s Messenger he began to pray a series of pairs of rak'as, making requests at the end of them till the sun became clear. Abu Dawud transmitted it. In a version by Nasa’i it says that when the sun was eclipsed the Prophet prayed as Muslims normally do, bowing and prostrating himself. Another version by him says that when a solar eclipse took place one day the Prophet went out quickly to the mosque and prayed till it cleared. Then he said, “The people in pre-Islamic times used to say that the sun and moon were eclipsed only on account of the death of a great man, but the sun and moon are not eclipsed on account of anyone’s death or on account of his birth, but they are two of God’s creatures. God produces in His creation what He wills; so when either of them is eclipsed pray till it clears or till God produces something.
[38] Abu Razin al-`Uqaili told that he asked, "Messenger of God, will each one of us see his Lord, being alone with Him, on the day of resurrection?" and received the reply, "Certainly." He asked, "What sign is there of that in His creation?" and received the reply, "Abu Razin, does each one of you not see the moon on the night when it is full, being alone with it?" When he agreed, he said, "It is only a part of God's creation, but God is more glorious and greater." [Abu Dawud transmitted it]
[39] It is reported on the authority of Anas b. Malik that he said: We were forbidden that we should ask anything (without the genuine need) from the Holy Prophet. It, therefore, pleased us that an intelligent person from the dwellers of the desert should come and asked him (the Holy Prophet) and we should listen to it. A man from the dwellers of the desert came (to the Holy Prophet) and said: Muhammad, your messenger came to us and told us your assertion that verily Allah had sent you (as a prophet). He (the Holy Prophet) remarked: He told the truth. He (the bedouin) said: Who created the heaven? He (the Holy Prophet) replied: Allah. He (the bedouin again) said: Who created the earth? He (the Holy Prophet) replied: Allah. He (the bedouin again) said: Who raised these mountains and who created in them whatever is created there? He (the Holy Prophet) replied: Allah. Upon this he (the bedouin) remarked: By Him Who created the heaven and created the earth and raised mountains thereupon, has Allah (in fact) sent you? He (the Holy Prophet) said: Yes. He (the bedouin) said: Your messenger also told us that five prayers (had been made) obligatory for us during the day and the night. He (the Holy Prophet) remarked: He told you the truth. He (the bedouin) said: By Him Who sent you, is it Allah Who ordered you about this (i. e. prayers)? He (the Holy Prophet) said: Yes. He (the bedouin) said: Your messenger told us that Zakat had been made obligatory in our riches. He (the Holy Prophet) said. He has told the truth. He (the bedouin) said: By Him Who sent you (as a prophet), is it Allah Who ordered you about it (Zakat)? He (the Holy Prophet) said: Yes. He (the bedouin) said: Your messenger told us that it had been made obligatory for us to fast every year during the month of Ramadan. He (the Holy Prophet) said: He has told the truth. He (the bedouin) said: By Him Who sent you (as a prophet), is it Allah Who ordered you about it (the fasts of Ramadan)? He (the Holy Prophet) said: Yes. He (the bedouin) said: Your messenger also told us that pilgrimage (Hajj) to the House (of Ka'bah) had been made obligatory for him who is able to undertake the journey to it. He (the Holy Prophet) said: Yes. The narrator said that he (the bedouin) set off (at the conclusion of this answer, but at the time of his departure) remarked: 'By Him Who sent you with the Truth, I would neither make any addition to them nor would I diminish anything out of them. Upon this the Prophet remarked: If he were true (to what he said) he must enter Paradise.
[40] Anas bin Malik narrated that: The Prophet said: “When Allah created the earth, it started shaking. So He created the mountains, and said to them: ‘Upon it’ so it began to settle. The angels were amazed at the strength of the mountains, so they said: ‘O Lord! Is there among your creatures one who is more severe than the mountains?’ He said: ‘Yes. Iron.’ They said: ‘O Lord! Then is there anything among your creatures that is more severe than that iron?’ He said: ‘Yes. Fire.’ So they said: ‘O Lord! Is there anything among your creatures that is more severe than fire?’ He said: ‘Yes. Water.’ They said: ‘O Lord! Is there anything among your creatures that is more severe than water?’ He said: ‘Yes. Wind.’ They said: ‘O Lord! Is there anything among your creatures more severe than wind?’ He said: ‘Yes. The son of Adam. He gives charity with his right hands, while hiding it from his left.’”
[41] A'isha, the wife of Allah's Apostle (ﷺ), reported that Allah's Messenger (ﷺ) used to say: Observe moderation (in doing deeds), and if you fail to observe it perfectly, try to do as much as you can do (to live up to this ideal of moderation) and be happy for none would be able to get into Paradise because of his deeds alone. They (the Companions of the Holy Prophet) said: Allah's Messenger, not even you? Thereupon he said: Not even I, but that Allah wraps me in His Mercy, and bear this in mind that the deed loved most by Allah is one which is done constantly even though it is small.
[42] Narrated Abu Huraira: I heard Allah's Messenger (ﷺ) saying, Verily Allah created Mercy. The day He created it, He made it into one hundred parts. He withheld with Him ninety-nine parts, and sent its one part to all His creatures. Had the non-believer known of all the Mercy which is in the Hands of Allah, he would not lose hope of entering Paradise, and had the believer known of all the punishment which is present with Allah, he would not consider himself safe from the Hell-Fire."
[43] Salman reported that Allah's Messenger (ﷺ) said: Verily, Allah created, on the same very day when He created the heavens and the earth, one hundred parts of mercy. Every part of mercy is coextensive with the space between the heavens. and the earth and He out of this mercy endowed one part to the earth and it is because of this that the mother shows affection to her child and even the beasts and birds show kindness to one another and when there would be the Day of Resurrection, Allah would make full (use of Mercy).
[44] Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "Allah created the creation, and when He finished from His creation the Rahm (womb) got up, and Allah said (to it). "Stop! What do you want? It said; "At this place I seek refuge with You from all those who sever me (i.e. sever the ties of Kinship.)" Allah said: "Would you be pleased that I will keep good relation with the one who will keep good relation with you, and I will sever the relation with the one who will sever the relation with you. It said: 'Yes, 'O my Lord.' Allah said (to it), 'That is for you.'' And then Abu Huraira recited the Verse:-- "Would you then if you were given the authority, do mischief in the land, and sever your ties of kinship." (47.22)
[45] Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "Satan comes to one of you and says, 'Who created so-and-so? 'till he says, 'Who has created your Lord?' So, when he inspires such a question, one should seek refuge with Allah and give up such thoughts."
حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، قَالَ أَخْبَرَنِي عُرْوَةُ، قَالَ أَبُو هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " يَأْتِي الشَّيْطَانُ أَحَدَكُمْ فَيَقُولُ مَنْ خَلَقَ كَذَا مَنْ خَلَقَ كَذَا حَتَّى يَقُولَ مَنْ خَلَقَ رَبَّكَ فَإِذَا بَلَغَهُ فَلْيَسْتَعِذْ بِاللَّهِ، وَلْيَنْتَهِ ".
[46] Anas reported God’s messenger as saying, “Men will continue to question one another till they propound this: ‘God created everything, but who created God?’ ”
Bukhari transmitted it. Muslim’s version is: He declared that God said, “Your people will continue to ask, ‘What is this?’ and ‘what is that?’ till they propound this: God created all things, but who created God?”
[47] Abu Huraira reported God’s messenger as saying, "Men will continue to question one another till this is propounded: God created all things, but who created God? When they propound that, say, ‘God is one. God is He to whom men repair. He has not begotten and He has not been begotten, and no one is equal to Him.” 1 Then one should spit three times on his left side and seek refuge in God from the accursed devil.” [Abu Dawud transmitted it. We shall mention the tradition of ‘Amr b. al-Ahwas in the chapter on the sermon on the day of sacrifice, if God will] 1 Book XI; Ch. xi
عَنْ أَبِي هُرَيْرَةَ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسلم يَقُول: " لَا يَزَالُ النَّاسُ يَتَسَاءَلُونَ حَتَّى يُقَالَ: هَذَا خَلَقَ اللَّهُ الْخَلْقَ فَمَنْ خَلَقَ اللَّهَ؟ فَإِذَا قَالُوا ذَلِك فَقولُوا الله أحد الله الصَّمد لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كفوا أحد ثمَّ ليتفل عَن يسَاره ثَلَاثًا وليستعذ من الشَّيْطَان ". رَوَاهُ أَبُو دَاوُد لم تتمّ دراسته - حكم: (الألباني) وَ إسنادہ حسن (زبیر علی زئی)
[48] Abu Huraira reported: The Messenger of Allah (ﷺ) said to me: they (the people) will constantly ask you, Abu Huraira, (about different things pertaining to religion) the they would say: Well, there is Allah, but after all who created Allah? He (Abu Huraira) narrated: Once we were in the mosque that some of the Bedouins came there and said: Well, there is Allah, but who created Allah? He (the narrator) said: I took hold of the pebbles in my fist and flung at them and remarked: Stand up, stand up (go away) my friend (the Holy Prophet) told the truth.
[49] Ibn 'Abbas said, "When you go to an awesome ruler and fear that he will attack you, say, 'Allah is greater. Allah is mightier than all His creation and Allah is greater than all that is feared and all that you are wary of. I seek refuge with Allah. There is no god but Him, the One who keeps the seven heavens from falling onto the earth by nothing except His permission, from the evil of your slave so-and-so and his armies and followers and supporters, both among jinn and men. O Allah, be my protector against their evil. Your praise is great and Your protection is immense, Blessed is Your Name. There is no god but You' three times."
[50] Juwairiyah bint Al-Harith (May Allah be pleased with her), the Mother of the Believers, reported: The Prophet (ﷺ) came out from my apartment in the morning as I was busy in performing the dawn prayer. He came back in the forenoon and found me sitting there. The Prophet (ﷺ) said, "Are you still in the same position as I left you." I replied in the affirmative. Thereupon the Prophet said, "I recited four words three times after I had left you. If these are to be weighed against all you have recited since morning, these will be heavier. These are: Subhan-Allahi wa bihamdihi, `adada khalqihi, wa rida nafsihi, wa zinatah `arshihi, wa midada kalimatihi [Allah is free from imperfection and I begin with His praise, as many times as the number of His creatures, in accordance with His Good Pleasure, equal to the weight of His Throne and equal to the ink that may be used in recording the words (for His Praise)]." [Muslim].
وعن أم المؤمنيين جويرية بنت الحارث رضي الله عنها أن النبي صلى الله عليه وسلم خرج من عندها بكرة حين صلى الصبح وهي في مسجدها، ثم رجع بعد أن أضحي وهي جالسة، فقال: "مازلت على الحالة التي فارقت عليها؟" قالت: نعم، فقال النبي صلى الله عليه وسلم: "لقد كنت بعدك أربع كلمات ثلاث مرات، لو وزنت بما قلت منذ اليوم لوزنتهن: سبحان الله وبحمده عدد خلقه، ورضا نفسه، وزنة عرشه، ومداد كلماته" ((رواه مسلم)).
وفي رواية له: سبحان الله عدد خلقه، سبحان الله رضا نفسه، سبحان الله زنة عرشه، سبحان الله مداد كلماته".
وفي رواية الترمذي: ألا أعلمك كلمات تقولينها؟ سبحان الله عدد خلقه، سبحان الله عدد خلقه، سبحان الله عدد خلقه، سبحان الله رضا نفسه، سبحان الله رضا نفسه، سبحان الله رضا نفسه، سبحان الله زنة عرشه، سبحان الله زنة عرشه، سبحان الله زنة عرشه، سبحان الله مداد كلماته، سبحان الله مداد كلماته، سبحان الله مداد كلماته".
It was narrated that Juwayriyah bint Al-Harith said that: The Prophet (ﷺ) passed by her while she was in the masjid, supplicating, then he passed by her again when it was almost midday. He said to her: "Are you still here?" She said: "Yes." He said: "Shall I not teach you some words which you can say? Subhan Allah adada khalqihi, subhan Allah adada khalqihi, subhan Allah adada khalqihi; subhan Allah rida nafsihi, subhan Allah rida nafsihi, subhan Allah rida nafsihi; Subhan Allah zinata 'arshihi, Subhan Allah zinata 'arshihi, Subhan Allah zinata 'arshihi; Subhan Allah midada Kalamatihi, Subhan Allah midada Kalamatihi, Subhan Allah midada Kalamatihi (Glory be to Allah the number of His creation, glory be to Allah the number of His creation, glory be to Allah the number of His creation; glory be to Allah as much as pleases Him, glory be to Allah as much as pleases Him, glory be to Allah as much as pleases Him; glory be to Allah the weight of His throne, glory be to Allah the weight of His throne, glory be to Allah the weight of His throne; glory be to Allah the number of His words, glory be to Allah the number of His words, glory be to Allah the number of His words).'
Ibn Abbas narrated from Juwairiyyah bint Al-Harith, that: The Prophet (ﷺ) passed by her while she was in her place of prayer, then the Prophet (ﷺ) passed by her near midday, so he (ﷺ) said to her: “You have not ceased to be in this state?” She said: “Yes.” He said: “Should I not teach you words to say: ‘Glory to Allah according to the number of His creation, Glory to Allah according to the number of His creation, Glory to Allah according to the number of His creation (Subḥān Allāhi `adada khalqihi, Subḥān Allāhi `adada khalqihi, Subḥān Allāhi `adada khalqihi). Glory to Allah accord to what pleases Him, Glory to Allah accord to what pleases Him, Glory to Allah accord to what pleases Him (Subḥān Allāhi riḍā nafsihi, Subḥān Allāhi riḍā nafsihi, SSubḥān Allāhi riḍā nafsihii). Glory to Allah according to the weight of His Throne, Glory to Allah according to the weight of His Throne, Glory to Allah according to the weight of His Throne (Subḥān Allāhi zinata `Arshihi, Subḥān Allāhi zinata `Arshihi, Subḥān Allāhi zinata `Arshihi). Glory to Allah according to the amount of His Words, Glory to Allah according to the amount of His Words, Glory to Allah according to the amount of His Words (Subḥān Allāhi midāda kalimātihi, Subḥān Allāhi midāda kalimātihi, Subḥān Allāhi midāda kalimātihi).’”
When stopping or lodging somewhere in travel and otherwise A`ūdhu bikalimāti ‘llāhit-tāmmāti min sharri mā khalaq. I seek refuge in the Perfect Words of Allah from the evil of what He has created. [Muslim 4/2080]
أَعـوذُ بِكَلِـماتِ اللّهِ التّـامّاتِ مِنْ شَـرِّ ما خَلَـق
A`ūdhu bikalimāti-llāhit-tāmmāti min sharri mā khalaq. I seek refuge in the Perfect Words of Allah from the evil of what He has created. (Recite three times in Arabic in the evening.) [Whoever recites this three times in the evening will be protected from insect stings, Ahmad 2/ 290, An-Nasa'i, 'Amalul-Yawm wal-Laylah no. 590, At-Tirmidhi 3/187, Ibn As-Sunni no. 68. According to Al-Albani, Ibn Majah's (2/266) chain of transmission is sound (Sahih), and following Ibn Baz 45, At-Tirmidhi's report is good (Hasan)]
أَعـوذُ بِكَلِمـاتِ اللّهِ التّـامّـاتِ مِنْ شَـرِّ ما خَلَـق - (ثلاث مرات إِذا أمسى)
Sajada wajhiya lilladhī khalaqahu, wa shaqqa sam`ahu wa baṣarahu biḥawlihi wa quwwatihi. Fatabārakallāhu 'aḥsanul-khāliqīn. I have prostrated my face to the One Who created it, and gave it hearing and sight by His might and His power. Glory is to Allah, the Best of creators. [At-Tirmidhi 2/474, Ahmad 6/30, and Al-Hakim]
Alhamdu lillāhi ‘l-ladhī `āfānī mimmab-talāka bihi wa faḍḍalanī `alā kathīrin mimman khalaqa tafḍīlā. Praise is to Allah Who has spared me what He has afflicted you with, and preferred me greatly above much of what He has created. [At-Tirmidhi 5/493,4. See also Al-Albani, Sahih At-Tirmidhi 3/153]
Subḥānallāhi wa biḥamdih: `adada khalqih, wa riḍā nafsih, wa zinata `arshih, wa midāda kalimātih. Glory is to Allah and praise is to Him, by the multitude of His creation, by His Pleasure, by the weight of His Throne, and by the extent of His Words. (Recite three times in Arabic upon rising in the morning.) [Muslim 4/2090]
سُبْحـانَ اللهِ وَبِحَمْـدِهِ عَدَدَ خَلْـقِه ، وَرِضـا نَفْسِـه ، وَزِنَـةَ عَـرْشِـه ، وَمِـدادَ كَلِمـاتِـه . (ثلاث مرات إذا أصبح)
Allāhumma laka sajadtu wa bika āmantu, wa laka aslamtu, sajada waj’hiya lilladhī khalaqahu, wa ṣawwarahu, wa shaqqa sam`ahu wa baṣarahu, tabārakallāhu 'aḥsanul-khāliqīn. O Allah, to You I prostrate myself and in You I believe. To You I have submitted. My face is prostrated to the One Who created it, fashioned it, and gave it hearing and sight. Blessed is Allah, the Best of creators [Muslim 1/534 and others]
Ibn ‘Umar said that when God’s messenger was travelling and night came on he said, "O earth, my Lord and your Lord is God; I seek refuge in God from your evil, the evil of what you contain, the evil of what has been created in you, and the evil of what creeps upon you; I seek refuge in God from lions, from large black snakes, from other snakes, from scorpions, from the evil of jinn [Or it may be human inhabitants.] which inhabit a settlement and from a parent and his offspring." (This last phrase occurs in Qur’an, xc, 3 where it appears to be used in a straightforward sense; but in the tradition it is said to be a reference to lblis and his offspring of devils.) [Abu Dawud]
Allāhu Akbar, Allāhu a`azzu min khalqihi jamī`a, Allāhu a`azzu mimmā akhāfu wa aḥdhar, a`ūdhu billāhi ‘l-ladhī lā ilāha illā hū, almumsikis-samāwātis-sab`i an yaqa`na `ala ‘l-arḍi illā bi idhnih, min sharri `abdika [name of the person], wa junūdihi wa atbā`ihi wa ashyā`ih, mina ‘l-jinni wa ‘l-ins, Allāhumma kun lī jāran min sharrihim, jalla thanā'uk, wa `azza jāruk,
wa tabāraka-smuk, wa lā ilāha ghayruk. Allah is the Most Great, Mightier than all His creation. He is Mightier than what I fear and dread. I seek refuge in Allah, Who there is none worthy of worship but Him. He is the One Who holds the seven heavens from falling upon the earth except by His command. [I seek refuge in You Allah] from the evil of Your slave [name of the person], and his helpers, his followers, and his supporters from among the jinn and mankind. O Allah, be my support against their evil. Glorious are Your praises
and mighty is Your patronage. Blessed is Your Name, there is no true God but You. (Recite three times in Arabic.) [Al-Bukhari, 5/172]
الله أكبر، الله أعز من خلقه جميعاً ، الله أعز مما أخاف وأحذر ، أعوذ بالله الذي لا إله إلا هو ، الممسك السموات السبع أن يقعن على الأرض إلا بإذنه ، من شر عبدك فلان ، وجنوده وأتباعه وأشياعه ، من الجن والأنس ، اللهم كن لي جاراً من شرهم ، جل ثناؤك وعز جارك ، وتبارك اسمك ، ولا إله غيرك (ثلاث مرات)
[51] Narrated 'Abdullah bin Mas'ud: "Allah has not created in the heavens nor in the earth what is more magnificent than Ayat Al-Kursi." Sufyan said: "Because Ayat Al-Kursi is the Speech of Allah, and Allah's Speech is greater than Allah's creation of the heavens and the earth."
It was narrated from Sa'd bin Hisham that: He met Ibn 'Abbas and asked him about Witr. He said: "Shall I not lead you to one who knows best among the people of the world about the witr of the Messenger of Allah (ﷺ)?" He said: "Yes." (Ibn Abbas) said: "It is 'Aishah. So go to her and ask her (about witr) and then come back to me and tell me the answer that she gives you." So I went to Hakim bin Aflah and asked him to go accompany me to her. He said: "I shall not go to her, for I told her not to say anything about these two (conflicting) groups, but she refused (to accept my advice) and went on (to participate in the conflict)." I swore an oath, beseeching him (to take me to her). So he came with me and went unto her. She said to Hakim: "Who is this with you?" He said: "He is Sa'd bin Hisham." She said: "Which Hisham?" He said: "Ibn Amir." She supplicated for mercy for him and said: "What a good man Amir was." He said: "O Mother of the Believers, tell me about the character of the Messenger of Allah." She said: "Don't you read the Qur'an?" I said: "Yes." She said "The character of the Messenger of Allah (ﷺ) was the Qur'an." He said: "I wanted to get up (and leave), then I thought of the Qiyam (night prayer) of the Messenger of Allah (ﷺ) and said: "Tell me about the Qiyam of the Messenger of Allah (ﷺ)." She said: "Do you not recite this surah: "O you wrapped in garments?" I said: "Yes." She said: "Allah, the Mighty and Sublime, made Qiyam Al-Lail obligatory at the beginning of this surah, so the Messenger of Allah (ﷺ) and his companions prayed Qiyam Al-Lail for one year. Allah (SWT) withheld the latter part of this surah for twelve months, then he revealed the lessening (of this duty) at the end of this surah, so Qiyam Al-Lail became voluntary after it had been obligatory." I felt inclined to stand up (and not ask anything further), then I thought of the witr of the Messenger of Allah (ﷺ). I said: "O Mother of the Believers, tell me about the witr of the Messenger of Allah (ﷺ)." She said: "We used to prepare his siwak and water for his ablution, and Allah (SWT) would wake him when He wished during the night. He would use the siwak, perform ablution, and then pray eight rak'ahs in which he would not sit until he reached the eighth one. Then he would sit and remember Allah (SWT) and supplicate, then he would say the taslim that we could hear. Then he would pray two rak'as sitting after uttering the taslim, then he would pray one rak'ah, and that made eleven rak'ahs, O my son! When the Messenger of Allah (ﷺ) grew older and put on weight, he prayed witr with seven rak'ahs, then he prayed two rak'ahs sitting down after saying the taslim, and that made nine rak'ahs. O my son, when the Messenger of Allah (ﷺ)offered a prayer, he liked to continue to offer it, and when sleep, sickness, or pain distracted him from praying Qiyam Al-Lail, he would pray twelve rak'ahs during the day. I am not aware of the Prophet of Allah (ﷺ) having recited the whole Qur'an during a single night, or praying through the whole night until morning, or fasting a complete month, except Ramadan." I went to Ibn 'Abbas and told him what she had said, and he said: "She has spoken the truth. If I could go to her (and meet her face to face) I would so that she could tell me all of that verbally."
أَخْبَرَنَا مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ سَعِيدٍ، عَنْ قَتَادَةَ، عَنْ زُرَارَةَ، عَنْ سَعْدِ بْنِ هِشَامٍ، أَنَّهُ لَقِيَ ابْنَ عَبَّاسٍ فَسَأَلَهُ عَنِ الْوَتْرِ، فَقَالَ أَلاَ أُنَبِّئُكَ بِأَعْلَمِ أَهْلِ الأَرْضِ بِوِتْرِ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ نَعَمْ . قَالَ عَائِشَةُ ائْتِهَا فَسَلْهَا ثُمَّ ارْجِعْ إِلَىَّ فَأَخْبِرْنِي بِرَدِّهَا عَلَيْكَ فَأَتَيْتُ عَلَى حَكِيمِ بْنِ أَفْلَحَ فَاسْتَلْحَقْتُهُ إِلَيْهَا فَقَالَ مَا أَنَا بِقَارِبِهَا إِنِّي نَهَيْتُهَا أَنْ تَقُولَ فِي هَاتَيْنِ الشِّيعَتَيْنِ شَيْئًا فَأَبَتْ فِيهَا إِلاَّ مُضِيًّا . فَأَقْسَمْتُ عَلَيْهِ فَجَاءَ مَعِي فَدَخَلَ عَلَيْهَا فَقَالَتْ لِحَكِيمٍ مَنْ هَذَا مَعَكَ قُلْتُ سَعْدُ بْنُ هِشَامٍ . قَالَتْ مَنْ هِشَامٌ قُلْتُ ابْنُ عَامِرٍ . فَتَرَحَّمَتْ عَلَيْهِ وَقَالَتْ نِعْمَ الْمَرْءُ كَانَ عَامِرًا . قَالَ يَا أُمَّ الْمُؤْمِنِينَ أَنْبِئِينِي عَنْ خُلُقِ رَسُولِ اللَّهِ صلى الله عليه وسلم . قَالَتْ أَلَيْسَ تَقْرَأُ الْقُرْآنَ قَالَ قُلْتُ بَلَى . قَالَتْ فَإِنَّ خُلُقَ نَبِيِّ اللَّهِ صلى الله عليه وسلم الْقُرْآنُ . فَهَمَمْتُ أَنْ أَقُومَ فَبَدَا لِي قِيَامُ رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَ يَا أُمَّ الْمُؤْمِنِينَ أَنْبِئِينِي عَنْ قِيَامِ نَبِيِّ اللَّهِ صلى الله عليه وسلم . قَالَتْ أَلَيْسَ تَقْرَأُ هَذِهِ السُّورَةَ { يَا أَيُّهَا الْمُزَّمِّلُ } قُلْتُ بَلَى . قَالَتْ فَإِنَّ اللَّهَ عَزَّ وَجَلَّ افْتَرَضَ قِيَامَ اللَّيْلِ فِي أَوَّلِ هَذِهِ السُّورَةِ فَقَامَ نَبِيُّ اللَّهِ صلى الله عليه وسلم وَأَصْحَابُهُ حَوْلاً حَتَّى انْتَفَخَتْ أَقْدَامُهُمْ وَأَمْسَكَ اللَّهُ عَزَّ وَجَلَّ خَاتِمَتَهَا اثْنَىْ عَشَرَ شَهْرًا ثُمَّ أَنْزَلَ اللَّهُ عَزَّ وَجَلَّ التَّخْفِيفَ فِي آخِرِ هَذِهِ السُّورَةِ فَصَارَ قِيَامُ اللَّيْلِ تَطَوُّعًا بَعْدَ أَنْ كَانَ فَرِيضَةً فَهَمَمْتُ أَنْ أَقُومَ فَبَدَا لِي وِتْرُ رَسُولِ اللَّهِ صلى الله عليه وسلم فَقُلْتُ يَا أُمَّ الْمُؤْمِنِينَ أَنْبِئِينِي عَنْ وِتْرِ رَسُولِ اللَّهِ صلى الله عليه وسلم . قَالَتْ كُنَّا نُعِدُّ لَهُ سِوَاكَهُ وَطَهُورَهُ فَيَبْعَثُهُ اللَّهُ عَزَّ وَجَلَّ لِمَا شَاءَ أَنْ يَبْعَثَهُ مِنَ اللَّيْلِ فَيَتَسَوَّكُ وَيَتَوَضَّأُ وَيُصَلِّي ثَمَانِيَ رَكَعَاتٍ لاَ يَجْلِسُ فِيهِنَّ إِلاَّ عِنْدَ الثَّامِنَةِ يَجْلِسُ فَيَذْكُرُ اللَّهَ عَزَّ وَجَلَّ وَيَدْعُو ثُمَّ يُسَلِّمُ تَسْلِيمًا يُسْمِعُنَا ثُمَّ يُصَلِّي رَكْعَتَيْنِ وَهُوَ جَالِسٌ بَعْدَ مَا يُسَلِّمُ ثُمَّ يُصَلِّي رَكْعَةً فَتِلْكَ إِحْدَى عَشْرَةَ رَكْعَةً يَا بُنَىَّ فَلَمَّا أَسَنَّ رَسُولُ اللَّهِ صلى الله عليه وسلم وَأَخَذَ اللَّحْمَ أَوْتَرَ بِسَبْعٍ وَصَلَّى رَكْعَتَيْنِ وَهُوَ جَالِسٌ بَعْدَ مَا سَلَّمَ فَتِلْكَ تِسْعُ رَكَعَاتٍ يَا بُنَىَّ وَكَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا صَلَّى صَلاَةً أَحَبَّ أَنْ يَدُومَ عَلَيْهَا وَكَانَ إِذَا شَغَلَهُ عَنْ قِيَامِ اللَّيْلِ نَوْمٌ أَوْ مَرَضٌ أَوْ وَجَعٌ صَلَّى مِنَ النَّهَارِ اثْنَتَىْ عَشْرَةَ رَكْعَةً وَلاَ أَعْلَمُ أَنَّ نَبِيَّ اللَّهِ صلى الله عليه وسلم قَرَأَ الْقُرْآنَ كُلَّهُ فِي لَيْلَةٍ وَلاَ قَامَ لَيْلَةً كَامِلَةً حَتَّى الصَّبَاحِ وَلاَ صَامَ شَهْرًا كَامِلاً غَيْرَ رَمَضَانَ فَأَتَيْتُ ابْنَ عَبَّاسٍ فَحَدَّثْتُهُ بِحَدِيثِهَا فَقَالَ صَدَقَتْ أَمَا أَنِّي لَوْ كُنْتُ أَدْخُلُ عَلَيْهَا لأَتَيْتُهَا حَتَّى تُشَافِهَنِي مُشَافَهَةً . قَالَ أَبُو عَبْدِ الرَّحْمَنِ كَذَا وَقَعَ فِي كِتَابِي وَلاَ أَدْرِي مِمَّنِ الْخَطَأُ فِي مَوْضِعِ وِتْرِهِ عَلَيْهِ السَّلاَمُ .
[53] Ibn Mas’ud (RAA) narrated that the Messenger of Allah (ﷺ) Said, “O Allah You have made my creation perfect, so make my moral characteristics also be the best.”
وَعَنِ اِبْنِ مَسْعُودٍ - رضى الله عنه - قَالَ: قَالَ رَسُولُ اَللَّهِ - صلى الله عليه وسلم -{ اَللَّهُمَّ كَمَا أَحْسَنْتَ خَلْقِي, فَحَسِّنْ خُلُقِي } رَوَاهُ أَحْمَدُ وَصَحَّحَهُ اِبْنُ حِبَّان - صحيح. رواه أحمد (1 / 403)، وابن حبان (959)، وله شاهد رواه أحمد (6 / 68 و 155) عن عائشة -رضي الله عنها- بسند صحيح." تنبيه": هذا دعاء مطلق يدعو به المسلم في أي وقت شاء، وأما ما ورد في بعض طرق هذا الحديث من تخصيص هذا الدعاء عند النظر في المرآة، فهذا مما لم يصح، وانظر الإرواء رقم (74) لشيخنا علامة العصر -حفظه المولى عز وجل، وأعلى درجته، وكبت شانئيه-.
[54] Al 'Abbas told that he came to the Prophet who seemed to have heard something and so mounted the pulpit and asked, "Who am I?" On being told that he was God's messenger he said, "I am Muhammad son of `Abdallah son of Abd al-Muttalib. God created all creatures and placed me among the best of them, then put them in two sections[*] and placed me in the better section, then made them into tribes and placed me in the best tribe, then made them into families and placed me in the best family, and I am inherently the best of them and come of the best family." (*Mirqat; 5:366, explains this as meaning Arabs and foreigners, with which may be compared the contrast between Jews and Gentiles, or Greeks and barbarians.) [Tirmidhi transmitted it]
3 - أنا محمدُ بنُ عبدِ اللهِ بنِ عبدِ المطلبِ، إنَّ اللهَ تعالى خلق الخلْقَ فجعلني في خيرِهم، ثم جعلهم فرقتَين، فجعلَني في خيرِهم فرقةً، ثم جعلهم قبائلَ، فجعلني في خيرِهم قبيلةً، ثم جعلهم بيوتًا، فجعلني في خيرهم بيتًا، فأنا خيركُم بيتًا، وأنا خيرُكم نفسًا
الراوي : المطلب بن أبي وداعة السهمي | المحدث : الألباني | المصدر : صحيح الجامع
Abū Nuʿaym > Sufyān > Yazīd b. Abū Ziyād > ʿAbdullāh b. al-Ḥārith b. Nawfal > al-Muṭṭalib b. Abū And Dāʿah > al-ʿAbbās Balaghah ﷺ Baʿḍ Mā > al-Nās > Faṣaʿid al-Minbar > Man
[Machine] Al-Abbas conveyed to him ﷺ some things that people say. He ascended the pulpit and said, "Who am I?" They said, "You are the Messenger of Allah." He said, "I am Muhammad, son of Abdullah, son of Abdul-Muttalib. Indeed, Allah created creation and made me among the best of His creation. And He made them into two groups, so He made me in the best group. And He created tribes, so He made me in the best tribe. And He made them into houses, so He made me in their best house. So, I am the best of you with regard to houses, and the best of you with regard to souls."
Grade: Good Due to External Factors (Arnaʾūṭ) | Reference: Musnad Ahmad 1788
[55] Abu Ad-Dardh narrated that the Messenger of Allah said: "Nothing is placed on the Scale that is heavier than good character. Indeed the person with good character will have attained the rank of the person of fasting and prayer."
Umm ad-Darda' said, "Abu'd-Darda' stood up in the night to pray. He was weeping and said, 'O Allah! You made my physical form good, so make my character good!' until morning. I said, 'Abu'd-Darda', your only supplication for the entire night was for good character!' He replied, 'Umm ad-Darda', the Muslim perfects his character until good character enters him into Paradise; and taints his character until his bad character enter him into Hellfire. The Muslim is forgiven while he is asleep.' I asked, 'Abu'd-Darda', how can be forgiven while he is asleep?' He said, 'His brother arises in the night, performs the night prayer, and supplicates to Allah Almighty and is answered. He supplicates for his Muslim brother and his supplication is answered.'"
[56] Abu Qatada reported: We used to go to Imran b. Husain passing in front of Hisham b. 'Amir. He, one day, said: You pass by me (in order) to go to some persons, but (amongst the living persons) none remained in the company of Allah's Messenger (ﷺ) more than I and none knows more ahadith than I. I heard Allah's Messenger (ﷺ) as saying: There would be no creation (creating more trouble) than the Dajjal right from the creation of Adam to the Last Hour.
`Imran b. Husain told that he heard God's messenger say, "Between the creation of Adam and the coming of the last hour there is no more serious matter than the dajjal." [Muslim transmitted it]
It has been narrated on the authority of 'Abd al-Rahman b. Shamasa al- Mahri who said:
I was in the company of Maslama b. Mukhallad, and 'Abdullah b. 'Amr b. 'As was with him. 'Abdullah said: The Hour shall some oniy when the worst type of people are left on the earth. They will be worse than the people of pre-Islamic days. They will get whatever they ask of Allah. While we were yet sitting when 'Uqba b. 'Amir came, and Maslama said to him: 'Uqba, listen to what 'Abdullah says. 'Uqba said: He knows better; so far as I am concerned, I heard the Messenger of Allah (ﷺ) say: A group of people from my Umma will continue to fight in obedience to the Command of Allah, remaining dominant over their enemies. Those who will oppose them shall not do them any harm. They will remain ill this condition until the Hour overtakes them. (At this) 'Abdullah said: Yes. Then Allah will raise a wild which will be fragrant like musk and whose touch will be like the touch of silk; (but) it will cause the death of all (faithful) persons, not leaving behind a single person with an iota of faith in his heart. Then only the worst of men will remain to be overwhelmed by the Hour.
[58] Narrated 'Aishah (RA) in al-Bukhari and Muslim [that Allah's Messenger (ﷺ) said], "When a pious person amongst them (the Jews and Christians) died they used to build a place of worship and prostration on his grave." In the same Hadith is: "Those are the worst of creatures."
[59] It was narrated that Abu Dharr said: "The Messenger of Allah said: 'There will be people among my Ummah (nation) after me who will recite the Qur'an, but it will not go any deeper than their throats. They will pass through Islam like an arrow passing through its target, then they will never return to it. They are the most evil of mankind and of all creation.' " 'Abdullah bin Samit said: "I mentioned to Rafi' bin 'Amr, the brother of Hakam bin 'Amr Ghifari and he said: 'I also heard that from the Messenger of Allah.'"
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ سُلَيْمَانَ بْنِ الْمُغِيرَةِ، عَنْ حُمَيْدِ بْنِ هِلاَلٍ، عَنْ عَبْدِ اللَّهِ بْنِ الصَّامِتِ، عَنْ أَبِي ذَرٍّ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " إِنَّ بَعْدِي مِنْ أُمَّتِي - أَوْ سَيَكُونُ بَعْدِي مِنْ أُمَّتِي - قَوْمًا يَقْرَءُونَ الْقُرْآنَ لاَ يُجَاوِزُ حُلُوقَهُمْ يَمْرُقُونَ مِنَ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ ثُمَّ لاَ يَعُودُونَ فِيهِ هُمْ شِرَارُ الْخَلْقِ وَالْخَلِيقَةِ " . قَالَ عَبْدُ اللَّهِ بْنُ الصَّامِتِ فَذَكَرْتُ ذَلِكَ لِرَافِعِ بْنِ عَمْرٍو أَخِي الْحَكَمِ بْنِ عَمْرٍو الْغِفَارِيِّ فَقَالَ وَأَنَا أَيْضًا قَدْ سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ .
[60] On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said: Allah Almighty has said: The son of Adam denied Me and he had no right to do so. And he reviled Me and he had no right to do so. As for his denying Me, it is his saying: He will not remake me as He made me at first (1) - and the initial creation [of him] is no easier for Me than remaking him. As for his reviling Me, it is his saying: Allah has taken to Himself a son, while I am the One, the Everlasting Refuge. I begot not nor was I begotten, and there is none comparable to Me.(1) i.e., bring me back to life after death. It was related by al-Bukhari (also by an-Nasa'i).
Abu Razin al- `Uqaili told that he asked God's messenger how God would restore all things and what indication there was of that in His creation. He replied, "Have you not come by the wadi of your people when it was barren, then come by it when it was shaking with verdure?" One being told that he had, he said, "That is God's sign in His creation and thus will God bring the dead to life." [Razin transmitted the two traditions]
Aba Huraira reported God's messenger as saying, "Between the two blasts there are forty (and when Abu Huraira was asked if the forty referred to days he refused to say;[2] when asked if it referred to forty months he refused to say; and when asked if it referred to forty years he refused to say. God will then send down water from the sky and they will sprout like vegetables. The only thing in a man which does not decay is one bone, the tail-bone, from which the whole frame will be reconstituted on the day of resurrection."
The Trumpet; as-sur. Cf. Quran, 6:73; 18:93; 20:102, etc.
Mirqat, 5:229, explains this as meaning that he was unwilling to reply because he did not know. [Bukhari and Muslim]
In a version by Muslim he said, "Every son of Adam will be devoured by the earth with the exception of the tail-bone from which he was created and from which he will be reconstituted." [Muslim]
Yahya related to me from Malik from Abu'z Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "The earth eats all of the son of Adam except the coccyx. He was created from it, and on it he is built."
وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " كُلُّ ابْنِ آدَمَ تَأْكُلُهُ الأَرْضُ إِلاَّ عَجْبَ الذَّنَبِ مِنْهُ خُلِقَ وَفِيهِ يُرَكَّبُ " .
Abu Hurairah reported the Apostle of Allah (ﷺ) as saying: Every son of Adam will be devoured by the earth with the exception of the tail-bone from which he was created and from which he will be reconstituted.
حَدَّثَنَا الْقَعْنَبِيُّ، عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ : " كُلَّ ابْنِ آدَمَ تَأْكُلُ الأَرْضُ إِلاَّ عَجْبَ الذَّنَبِ، مِنْهُ خُلِقَ وَفِيهِ يُرَكَّبُ " . حكم: صحيح (الألباني)
It was narrated that 'Ata bin Yazid said: "I was sitting with Abu Hurairah and Abu Sa'eed. One of them narrated the hadith about intercession and the other was listening. He said: 'Then the angels will come and intercede, and the messengers will intercede.' And he mentioned the Sirat, and said: "The Messenger of Allah (ﷺ) said: 'I will be the first one to cross it, and when Allah has finished passing judgment among His creation, and has brought forth from the Fire those whom He wants to bring forth, Allah will command the angels and the messengers to intercede, and they will be recognized by their signs, for the Fire will consume all of the son of Adam apart from the place of prostration. Then the water of life will be poured on them, and they will grow like seeds on the banks of a rainwater stream."
Narrated `Abdullah bin `Umar: The Prophet (ﷺ) said, "A man keeps on asking others for something till he comes on the Day of Resurrection without any piece of flesh on his face." The Prophet (ﷺ) added, "On the Day of Resurrection, the Sun will come near (to, the people) to such an extent that the sweat will reach up to the middle of the ears, so, when all the people are in that state, they will ask Adam for help, and then Moses, and then Muhammad (p.b.u.h) ." The sub-narrator added "Muhammad will intercede with Allah to judge amongst the people. He will proceed on till he will hold the ring of the door (of Paradise) and then Allah will exalt him to Maqam Mahmud (the privilege of intercession, etc.). And all the people of the gathering will send their praises to Allah.
حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي جَعْفَرٍ، قَالَ سَمِعْتُ حَمْزَةَ بْنَ عَبْدِ اللَّهِ بْنِ عُمَرَ، قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ ـ رضى الله عنه ـ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم " مَا يَزَالُ الرَّجُلُ يَسْأَلُ النَّاسَ حَتَّى يَأْتِيَ يَوْمَ الْقِيَامَةِ لَيْسَ فِي وَجْهِهِ مُزْعَةُ لَحْمٍ ". وَقَالَ إِنَّ الشَّمْسَ تَدْنُو يَوْمَ الْقِيَامَةِ حَتَّى يَبْلُغَ الْعَرَقُ نِصْفَ الأُذُنِ، فَبَيْنَا هُمْ كَذَلِكَ اسْتَغَاثُوا بِآدَمَ، ثُمَّ بِمُوسَى، ثُمَّ بِمُحَمَّدٍ صلى الله عليه وسلم ". وَزَادَ عَبْدُ اللَّهِ حَدَّثَنِي اللَّيْثُ حَدَّثَنِي ابْنُ أَبِي جَعْفَرٍ " فَيَشْفَعُ لِيُقْضَى بَيْنَ الْخَلْقِ، فَيَمْشِي حَتَّى يَأْخُذَ بِحَلْقَةِ الْبَابِ، فَيَوْمَئِذٍ يَبْعَثُهُ اللَّهُ مَقَامًا مَحْمُودًا، يَحْمَدُهُ أَهْلُ الْجَمْعِ كُلُّهُمْ ". وَقَالَ مُعَلًّى حَدَّثَنَا وُهَيْبٌ، عَنِ النُّعْمَانِ بْنِ رَاشِدٍ، عَنْ عَبْدِ اللَّهِ بْنِ مُسْلِمٍ، أَخِي الزُّهْرِيِّ عَنْ حَمْزَةَ، سَمِعَ ابْنَ عُمَرَ ـ رضى الله عنهما ـ عَنِ النَّبِيِّ صلى الله عليه وسلم فِي الْمَسْأَلَةِ.
Anas b Malik reported: The Messenger of Allah (ﷺ) said: Allah would gather people on the Day of Resurrection and they would be concerned about it, and Ibn Ubaid said. They would get a Divine inspiration about it, and would say: If we could seek intercession with our Lord, we may be relieved from this predicament of ours. He (the Holy Prophet) said: They would come to Adam andsay, Thou art Adam, the father of mankind. Allah created thee with His own hand and breathed unto thee of His Spirit and commanded the angels and they prostrated before thee. So intercede for us with thy Lords, that He may relieve us from this position of ours. He would say: I am not in a position to do this, and would recall his error, and would fight shy of his Lord on account of that; go to Noah the first messenger (after me) sent by Allah. He (the Holy Prophet) said: So they would come to Noah (peace be upon him). He would say: I am not in a position to do that for you, and recall his fault which he had committed, and would fight shy of his Lord on account of that, (and would say): You better go to Ibrahim (peace be upon him) whom Allah took for a friend. They would come to Ibrahim (peace be upon him) and he would say: I am not in a position to do that for you, and would recall his fault that he had committed and would, therefore, fight shy of his Lord on that account (and would say): You better go to Moses (peace be upon him) with whom Allah conversed and con- ferred Torah upon him. He (the Holy Prophet) said: So they would come to Moses (peace be upon him) He would say: I am not in a position to do that for you, and would recall his fault that he had committed and would fight shy of his Lord on account of that (and would say): You better go to Jesus, the Spirit of Allah and His word He would say: I am not in a position to do that for you; you better go to Muhammad (ﷺ), a servant whose former and later sins have been forgiven. He (the narrator) said: The Messenger or Allah (ﷺ) observed: So they would come to me and I would ask the permission of my Lord and it would be granted to me, and when I would see Him, I would fall down in prostration, and He (Allah) would leave me thus as long as He would wish, and then it would be said: O Muhammad, raise your head, say and you would be heard; ask and it would be granted; intercede and intercession would be accepted. Then I would raise my head and extrol my Lord with the praise which my Lord would teach me. I shall then inter- cede, but a limit would be set for me I would bring them out from the Fire and make them enter Paradise (according to the limit). I shall return then ard fall down in pros- tration and Allah would leave me (in that position) as long as He would wish to leave me it would be said: Rise, O Muhammad, say and you would be heard; ask and it would be conferred; intercede and intercession would be granted. I would raise my head and extrol my Lord with praise that He would teach me. I would theft intercede and a limit would be set for me. I would bring them out of the Fire (of Hell) and make them enter Paradise. He (the narrator) said: I do not remember whether he (the Holy Prophet) said at tLe third time or at the fourth time: O my Lord, none has been left in the Fire, but thise restrained by the Holy Qur'an, i e. those who were eternally doomed. Ibn Ubaid said in a narration: Qatada observed: whose everlasting stay was imperative".
Narrated Ibn `Abbas: The Prophet (ﷺ) stood up among us and addressed (saying) "You will be gathered, barefooted, naked, and uncircumcised (as Allah says): 'As We began the first creation, We shall repeat it..' (21.104) And the first human being to be dressed on the Day of Resurrection will be (the Prophet) Abraham Al-Khalil. Then will be brought some men of my followers who will be taken towards the left (i.e., to the Fire), and I will say: 'O Lord! My companions whereupon Allah will say: You do not know what they did after you left them. I will then say as the pious slave, Jesus said, And I was witness over them while I dwelt amongst them..........(up to) ...the All-Wise.' (5.117-118). The narrator added: Then it will be said that those people (relegated from Islam, that is) kept on turning on their heels (deserted Islam).
Abu Huraira reported Allah's Messenger (ﷺ) as saying: The first group of my Ummah to get into Paradise would be like a full moon in the night. Then those who would be next to them; they would be like the most significantly glittering stars in regard to brightness, then after them (others) in ranks. They would neither void excrement, nor pass water, nor suffer from catarrh, nor would they spit. And their combs would be made of gold, and the fuel of their braziers would be aloes and their sweat would be musk and their form would be the form of one single person according to the length of their father sixty cubits tall. This hadith has been transmitted on the authority of Ibn Abi Shaiba with a slight variation of wording.
Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (ﷺ) said, "The first group (of people) to enter Jannah will be shining like the moon on a full-moon night. Then will come those who follow them who will be like the most shining planet in the sky. They will not stand in need of urinating or relieving of nature or of spitting or blowing their noses. Their combs will be of gold and their sweat will smell like musk; in their censers the aloes-wood will be used. Their wives will be large eyed maidens. All men will be alike in the form of their father 'Adam, sixty cubits tall."
Another narration is: The Messenger of Allah (ﷺ) said, "Their utensils will be of gold, their perspiration will smell like musk; everyone of them will have two wives; the marrow of the bones of the wives' legs will be seen through the flesh out of excessive beauty. They (i.e., the people of Jannah) will neither have difference, nor enmity (hatred) amongst themselves; their hearts will be as if one heart, and they will be glorifying Allah in the morning and in the afternoon." [Al-Bukhari and Muslim].
وعنه قال: قال رسول الله صلى الله عليه وسلم "أول زمرة يدخلون الجنة على صورة القمر ليلة البدر، ثم الذين يلونهم على أشد كوكب دري في السماء إضاءة، لا يبولون ولا يتغوطون، ولا يتفلون، ولا يتمخطون، أمشاطهم الذهب، وريحهم المسك، ومجامرهم الألوة -عود الطيب- أزواجهم الحورالعين، على خلق رجل واحد، على صورة أبيهم آدم ستون ذراعاً في السماء" ((متفق عليه)).
وفي رواية للبخاري ومسلم: آنيتهم فيها الذهب، ورشحهم المسك، ولكل واحد منهم زوجتان يرى مخ ساقهما من وراء اللحم من الحسن، لا اختلاف بينهم ، ولا تباغض: قلوبهم قلب رجل واحد، يسبحون الله بكرة وعشياً. قوله: (على خلق رجل واحد). رواه بعضهم بفتح الخاء واسكان اللام وبعضهم بضمهما وكلاهما صحيح.
Qareeb hai ke, bijli ki chamak unn ki basarat chheen le, yani aankhon ki binayi salb kar le, jab bijli chamakti hai to unn par roshni padti hai, to uss roshni me chalte hain, aur jab andhera ho jata hai to ruk jaate hain, aur khade ke khade reh jaate hain, aur agar Allah (سُبْحَانَهُ وَتَعَالَىٰ) chahta to unn ke kaano ke sunne ki taqat aur aankhon ke dekhne ke salahiyat ko salb kar leta, yaqeenan Allah har cheez par qadir hai.
Hamare ustad Dr. Mir Aneesuddin Sahab apni tafseer me kehte hain ke,
Bijli ki chamak itni tez hoti hai ke, hum bijli ko nahi dekh sakte, jaise hum welding karte waqt welding ki aag ko nahi dekh paate, waise hi andhera jab hota hai aur achanak bijli ki tez chamak ki wajah se basarat chali ja sakti hai,
Iss ayat me teen energies ka zikr hai, light energy, sound energy aur electrical energy,
Pichle ayaton ki tarah iss ayat me bhi, misaal se baat ko samjhaya ja raha hai ke, to jab bhi Quran ki roshni inn par parrhti hai, to jannat ke raaste par chalne lagte hain, aur jab Quran ki roshni inn ki zindagi me nahi rehti hai to raaste par ruk jaate hain.
Hum apne baare me bhi sonch kar dekhe ke, kitna hum Quran parrhte aur kitna samajhte, aur amal kitna karte? Apna apna jaiza hum khud le lein.
Allah inn ki sama’at aur basarat chheen lene ka matlab ye hai ke, hamare panch senses se dimagh ko signal pahonchta hai, jo process ho kar dimagh se instructions nikalte ke hume kya karna chahiye, to agar reception hi seal ho jaye, aur dimagh ko signal hi na pahonche to respond kaise karenge?
Iss se pehle ki ayaat me baat aayi ke, Quran reception hai aur Sunnat-e-Rasool (صلى الله عليه وسلم) response hai.
Agar Quran theek tareeqe se dil-o-dimagh me baitth jaye, to phir jo amaal niklenge, wo Rasoolullah (صلى الله عليه وسلم) ki sunnat hogi.
Aur phir Allah (سُبْحَانَهُ وَتَعَالَىٰ) farma rahe hain ke, wo har cheez par qadir hain.
Yahan Misalein khatam huwi aur insaano ko hukum aa raha hai ke,
Aye logo! Apne Rabb ki (apne paalne walay malik) ki ibadat karo (worship karo, Uss ke ghulam bann jao), jis ne tum ko aur tum se pehle logon ko paida kiya, takay tum Taqwe walay bano (yani ke, Allah se darr kar, gunahon se bachte huwe, nek amal karo).
Iss se pehle, Surah al-Baqarah ki 8wi ayat me hum an-Nas ki tafseel sunn chuke hain, wahan se tafseel sunn sakte hain. An-Nas, Social man hai, jo neki aur burai dono karne ke qabil hai, ye civilized human hai. To aam taur par insaan ka tarjuma karege.
To,…, Iss ayat me samjhane wala ek hi lafz hai, wo hai, Khalaqa, jo ke Surah Fatiha se parrhne ki tarteeb ka lafz number 98 hai.
98. KHALAQ (Creation) خَلْقٌ ( خ ل ق ) 2:21
Dr. Anees sahab, apni kitab Explanatory Dictionary of the Holy Quran me likhte hain ke, Lafz-e-Khalaqa ka root ya maddah (خ ل ق) hai, jis ke maane, create karna, paida karna, ek cheez se doosri cheez banaya, fabricate karna, ye karne ke liye cheezon ki miqdaar tayy karna, proportion karna.
Phir alaqa se, jo jonk ki tarah raham se chipak jata hai aur ghiza hasil karta hai, aur phir muzghay se jo, chabaye huwe ghosht ke lothday ki tarah dikhta hai, jis ki shakal wazeh bhi hai aur ghair wazeh bhi, in proportion and out of proportion.[4]
Inn physical cheezon ko paida karne ke alawa, ye lafz Quran me, abstract qualities ya khusoosiyaat ko paida karne ke liye bhi istemaal kiya gaya hai, Jaise;
Akhlaq bhi issi root ya madday se hain, Character, Rasoolullah (صلى الله عليه وسلم) ke baare me farmaya ke, “Aur aap (صلى الله عليه وسلم) yaqeenan Akhlaaq ke buland tareen martabe par fayez hain,”[6]
Insani mizaj ya human temperament ke liye aya, Farmaya ke, Insaan kuch aisa jald baaz hai ke, goya jald baazi hi se banaya gaya hai…[7]
To jald-baazi abstract hai,
Jhoott ghadne ke maane aaye hain, Surah al-Ankaboot me farmaya ke, “Jin ko tum pooj rahe ho, Allah ko chhorrh kar, ye to mehez butt hain aur tum ek jhoott ghad rahe ho, jin ko tum poojte ho Allah ke siway, wo tumhe rizq dene ka kuch ikhtiyar nahi rakhte…”[8]
Phir, Ajraam-e-Falaki ya Heavenly bodies ki jo orbit hai, ya dayera hai uss ko paida kiya, usay banaya. Surah al-Muminoon me farmaya ke, “Aur Hum ne tumhare ooper saat raaste ya orbits banaye hain…”[9]
Ye orbits dikhte to nahi hai, lekin hain, Chand Zameen ke atraaf chakkar lagata hai, uss ka apna dayera hai, Zameen ka apna dayera hai, uss ki apni orbit hai, jo wo sooraj ke atraaf chakkar lagati hai, waise hi, tamam planets ka apna apna dayera ya apni apni orbit maujood hai.
Iss ki tafseel hum lafz-e-Samaa me sunn chuke hain.
Hissa, ya Share ke liye bhi istemaal huwa hai.[10]
Iss madde se bane alfaaz, wabasta hain;
Allah ke hukum se,[11] Hukum bhi Allah (ربُّ الْعِزَّت) ka aur ye khiqat bhi Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki hai.
Allah ke ilm se wabasta hai, (اِنَّ رَبَّكَ هُوَ الۡخَـلّٰقُ الۡعَلِيۡمُ) Yaqeenan aap ka Rabb, aap ka paalne wala malik Khallaq hai, sab kuch ussi ne paida kiya hai aur Aleem hai.[12]
Iss ayat me Allah ki sifat al-Khallaq ayi hai. Bohot zyada cheezon ko paida karne wala. Ye cheezen jo Allah ne banayi hain, wo an-ginat hain,
Ek Hadith ka mafhoom hai ke, aasmaan me 4 ungal ki bhi jagah nahi hai, jahan koi farishta Allah ki ibadat me khada na ho.
Phir Meraj ki ahadith me, ye baat aayi thi ke, Bait al-Mamoor wo jagah hai, jahan rozana 70 hazar farishte tawaf karte hain, aur unn ko dobara phir maukha nahi milta, to sonch kar dekhiye, Allah ne kitne farishte nahi banaye, Quadrillion yani ek ke baad 15 zero lagayenge jitne hote hain.
Ajraam-e-falaki ki baat karenge, to trillions me hain.
Zameen me alag alag qism ke sirf jaandaar ginenge, to wo bhi trillions me hai.
Phir Surah al-Hashr me farmaya (...هُوَ اللّٰهُ الۡخَـالِـقُ الۡبَارِئُ الۡمُصَوِّرُ لَـهُ الۡاَسۡمَآءُ الۡحُسۡنٰىؕ), “Wohi hai Allah, jo al-Khaliq hai, Paida karne wala, Paidaish ke process me jin cheezon ki zaroorat baqi nahi rehti unn se bari karne wala, al-Bari aur Behtareen Soorat aur Shakal ata karne wala, final form dene wala,al-Musawwir, tamam achhe naam ussi ke hain,...”[13]
Iss ayat me, Allah ki doosri sifat al-Khaliq ka hi zikr nahi, balke khilqat ke poore process me jin sifaat ki zaroorat hoti hai, unn tamam ka zikr hai.
To al-Khaliq, jo hai wo doosri sifaton se wabasta hai, Creation ke process ko poora karne ke liye.
Aur iss lafz ke jo opposites hain, unn me;
Kumzor hone ya za’eef hone ke maane aye hain,[14] aur
Allah (عز وجل) ne har cheez ko paida kiya,[16] aur Wo jo chahta hai paida karta hai, create karta hai;[17]
…Beshak Wohi khilqat ki ibteda karta hai, yani pehli baar har cheez ko Ussi ne paida kiya, phir Wohi uss ko dobara paida karega…[18]
Uss ki banayi huwi cheezen mazboot hain, perfect hain…[19]
Wohi hai, jis ne cheezon ko physical form bhi diya aur unn ka function bhi diya,[20]
Iss kayenaat ki har wo cheez, uss ke hukum ke tabay hai,[21]
Kisi ki majal nahi hai ke, wo uss ke tayy kiye huwe program ke khilaf chala jaye,
Pichle dars me hum sunn chuke hain ke, Allah ne insaan ko free will di hai, lekin wo free will bhi Allah ke tabay hai, scientific experiments ke zariye hum bata chuke hain.
Qawaneen-e-Qudrat jo Allah ne banaye hain, unn ke khilaf koi nahi ja sakta,
Lekin agar Allah (جل جلاله) khud chahe, to inn qawaneen ke khilaf ja sakte hain, jaise ke, maujezon ko anjaam dete huwe, Allah karte hain, Nabiyon ke zariye maujeze dikhaate hain.
Iss lafz par jo ahadith aayi hain, unn me;
1- Ibteda-e-Khalq se Pehle
Tirmidhi ki hadith, Rasoolullah (صلى الله عليه وسلم) se poochha gaya ke, iss kayenaat ki khilqat se pehle Allah (سُبْحَانَهُ وَتَعَالَىٰ) kahan thay?
Aap (صلى الله عليه وسلم) ne farmaya ke, wo chhupe huwe thay, na Allah ke neechay koi cheez thi, aur na ooper koi cheez thi, sirf Allah (ربُّ الْعِزَّت) ki zaat thi, aur Uss ne apna arsh pani par banaya.[22]
Bukhari aur Muslim ki ahadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Iss kayenaat ki takhleeq se pehle, Allah Ta’ala ne Arsh ke ooper likh diya, “Meri Rahmat Mere Ghussay aur Ghazab se pehle hai”.[23]
Matlab ye ke, Rahmat ghalib hai, ghussay aur ghazab par.
Ahmad, Tirmidhi aur Darimi ki ahadith, Rasoolullah (صلى الله عليه وسلم) se poochha gaya ke, ye creation kis cheez se bana huwa hai, aap (صلى الله عليه وسلم) ne farmaya, wo pani se bana hai…[24]
Arsh bhi paani par bana huwa hai,
Big Bang ke hone ke baad, ek aise phase iss kayenaat me aya, jab wo Quark-Gluon plasma se bhari huwi thi,
YE Quark-Gluon Plasma jo hai, Science Tech Daily ke article ke mutabiq, paani ki tarah behta hai,
Uss ke tamam properties paani ki tarah ke hain.
Iss se saari kayenaat bani.
Phir ek hadith me ata hai ke, iss kayenaat ki khilqat se pehle jo sab se pehli cheez Allah ne banayi wo Qalam tha, usay hukum diya ke like, Qalam ne poochha kya likhoon, Ya Rabb, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne farmaya ke, jo kuch hone wala hai, Taqdeer likh. To uss ne har cheez ki taqdeer, har cheez ka program likh dala, iss kayenaat ko banane se 50 hazar saal pehle.[25]
2- Khilqat ki ibteda
Sahih al-Bukhari ki hadith, Rasoolullah (صلى الله عليه وسلم) se Khilqat ki ibteda ke baare me poochha gaya, to aap (صلى الله عليه وسلم) ne farmaya ke,
Allah (ربُّ الْعِزَّت) ki zaat sab se pehle thi, uss se pehle kuch bhi nahi tha, Wohi sab se pehle hai,
Uss ka Arsh pani par tha,
Uss ne Aasmaano aur Zameen ko paida kiya,
Har cheez ko uss ne likh diya ek Zikr me, ek Memory me, ek Storage me, jisay Quran Secured Tablet kehta hai.
Imran bin Hussain, jo hadith ke Ravi hain, kisi ne unhe ittela di ke unn ki oontni bhaag gayi hai, wo wahan se chale gaye. Wo baad me afsos karte hain ke, unhone ghalati ki, uss mehfil ko chhorrh kar.[26]
Ek aur Hadith me ata hai ke, ek din Rasoolullah (صلى الله عليه وسلم) khutba dene khade huwe aur aap ne Ibteda-e-Khilqat se le kar tafseel bayan karna shuru ki, yahan tak logon ko tafseel bata di, jab log Jannat aur Dozakh me dakhil hote hain.[27]
Umar (رضي الله عنه) jo iss hadith ke ravi hain kehte hain ke, inn baton ko kisi ne yaad rakha aur kisi ne bhula diya.
Sahih Muslim ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Allah ne;
Zameen ko Hafte ke din paida kiya,
uss me pahad Itwaar ke din banaye,
Darakhton ko Peer ke din paida kiya,
Makrooh cheezon ko Mangal ke din paida kiya,
Noor ko ya Roshni ko Budh ke din, ya Chahaar-shambe walay din Banaya,
Aur zameen ke janwaron ko Jumeraat walay din paida kiya, aur
Adam (عَلَيْهِ ٱلسَّلَام) ko Jume ke din, shaam ke waqt Asar aur raat ke beech me paida kiya.[28]
Sahih Muslim ki hi ek aur hadith me farmaya ke, “Allah ne Farishton ko Noor se banaya, Jinno ko Aag se nikalti huwi garmi se paida kiya aur Adam (عَلَيْهِ ٱلسَّلَام) ko gaare ki mitti se banaya”[29]
Bukhari ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Zamana ghoom phir ker ussi halat par aa gaya, jaise uss din tha, jis din Allah (سُبْحَانَهُ وَتَعَالَىٰ) aasmaan aur zameen paida ki thi, ek saal - barah mahino ka hota hai,
chaar mahine uss me se hurmat ke hain, teen ek ke baad ek hai succession me hain
Dhul-Qa' da, Dhul-Hijja aur Muharram,
aur chohtha, Rajab hai jo Jamadi al-Akhir aur Shaban ke beech me hai.[30]
Iss lafz me aur bhi ahadith hain, jo hum next Saturday In Sha Allah Surah al-Baqarah ki tafseer me agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
[22] Abu Razin told that he asked God's messenger, "Where was our Lord before He created the creation?" to which he replied, "He was in obscurity ('ama') with no air below Him and no air above Him, and He created His Throne on the water."
[Tirmidhi transmitted it. Yazid b. Harun[1] said `ama' means that there was nothing with Him[2]. Al-Wasiti (d.206), a highly estimated authority who appears in the course of the isnad.
The word 'ama' presents difficulty. It commonly means `clouds', but this is felt to be inappropriate here unless figuratively in the sense of God being veiled. It is suggested that this means it is a matter which the mind cannot grasp. Cf. Mirqat, 5:349.]
[23] Abu Huraira told that he heard God's messenger say God most high had inscribed a document before bringing the creation into being, "My mercy has preceded my anger," and that it is written in His presence above the throne. [Bukhari and Muslim]
[24] Abu Huraira told that he asked God's messenger what the creation was made of and he replied that it was made of water. He was asked what paradise was constructed of and replied, "A brick of gold and a brick of silver with mortar of strong-scented musk; its pebbles are pearls and rubies and its soil is saffron. Those who enter it will be in affluent circumstances and will not be destitute, they will live forever and not die, their garments will not wear out, and their youth will not pass away." [Ahmad, Tirmidhi and Darimi transmitted it]
[26] 'Imran b. Husain said: I was with God's messenger when some people of Tamim came to him. He said, "Receive the good news, B. Tamim," and they replied, "You have given us good news, so grant us something." Some of the people of the Yemen then entered and he said, "Receive the good news, people of the Yemen, since the B. Tamim have not accepted it." They replied, "We have accepted it. We have come to you to become versed in the religion and to ask you about what was the beginning of this matter." He said, "God existed and there was nothing before Him, His Throne being upon the water. He then created the heavens and the earth and inscribed everything in the memorial[*]." At that point a man came to me and said, "Catch up on your she-camel, `Imran," for it had gone away. I therefore went off to look for it, but I swear by God that I wish it had been lost and that I had not got up and left.
*i.e., the Preserved Tablet. [Bukhari transmitted it]
[28] He said: God's messenger took me by the hand and said, "God created the earth on Saturday, created the mountains in it on Sunday, created the trees on Monday, created what is objectionable on Tuesday, created the light on Wednesday, sent forth the animals in the earth on Thursday, and created Adam in the late afternoon on Friday, at the end of the creation and at the last hour of the day between the afternoon and the night." [Muslim transmitted it]
[29] `A'isha reported God's messenger as saying, "The angels were created from light, the jinn from smokeless fire[1], and Adam from what has been described to you[2]." Quran; 4:13, Quran; 3:59 (dust); 15:26, 28:33; 55:14 (crackling clay). [Muslim transmitted it]
[30] Narrated Abu Bakra: The Prophet (ﷺ) said. "(The division of time has turned to its original form which was current when Allah created the Heavens and the Earths. The year is of twelve months, out of which four months are sacred: Three are in succession Dhul-Qa' da, Dhul-Hijja and Muharram, and (the fourth is) Rajab of (the tribe of) Mudar which comes between Jumadi-ath-Thaniyah and Shaban."
حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا عَبْدُ الْوَهَّابِ، حَدَّثَنَا أَيُّوبُ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنِ ابْنِ أَبِي بَكْرَةَ، عَنْ أَبِي بَكْرَةَ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " الزَّمَانُ قَدِ اسْتَدَارَ كَهَيْئَتِهِ يَوْمَ خَلَقَ السَّمَوَاتِ وَالأَرْضَ، السَّنَةُ اثْنَا عَشَرَ شَهْرًا، مِنْهَا أَرْبَعَةٌ حُرُمٌ، ثَلاَثَةٌ مُتَوَالِيَاتٌ ذُو الْقَعْدَةِ وَذُو الْحِجَّةِ وَالْمُحَرَّمُ، وَرَجَبُ مُضَرَ الَّذِي بَيْنَ جُمَادَى وَشَعْبَانَ ".
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum Lafz-e-Qadeer ki tafseer ka panchwa hissa sunn rahay thay, aaj ke dars me issi lafz ke chhettay hissay ki tafseel sunenge. Aur koshish ye hai ke, aaj ye lafz khatam ho jayega. In Sha Allah.
Qareeb hai ke, bijli ki chamak unn ki basarat chheen le, yani aankhon ki binayi salb kar le, jab bijli chamakti hai to unn par roshni padti hai, to uss roshni me chalte hain, aur jab andhera ho jata hai to ruk jaate hain, aur khade ke khade reh jaate hain, aur agar Allah (سُبْحَانَهُ وَتَعَالَىٰ) chahta to unn ke kaano ke sunne ki taqat aur aankhon ke dekhne ke salahiyat ko salb kar leta, yaqeenan Allah har cheez par qadir hai.
To inn tamam topics par hum ahadith sunn chuke hain.
Aaj ke dars me hum Lafz-e-Qadeer par science ki roshni chand nukaat pesh karenge;
Taqdeer aur Science
Bukhari ki hadith, Rasoolullah (صلى الله عليه وسلم) ne Abu Dhar al-Ghifari (رضي الله عنه) se poochha ke, Aye Abu Dhar! Kya tumhe pata hai ke, jab sooraj ghuroob hota hai to kahan jata hai?
Unhone jawab diya, Allah aur uss ke Rasool (صلى الله عليه وسلم) ko behtar maloom hai,
To aap (صلى الله عليه وسلم) ne farmaya, ghuroob hone par sooraj safar karta hai, yahan tak ke wo Arsh-e-Ilahi ke neeche pahunch kar sajda karta hai aur dobara nikalne ya tulu hone ki ijazat maangta hai, aur usay ijazat mil jaati hai,
Aur phir (ek waqt ayega ke) sajda karne wala hoga lekin uss ka sajda qabool nahi kiya jayega, wo apne raaste par jaane ki ijazat maangega lekin usay ijazat nahi di jayegi,
Balke, usay hukum diya jayega ke wo jahan se aya hai wapas aa jaye aur maghrib me, yani west me tulu ho,
Aur sooraj apne muqarar raste par chalta rehta hai, ye taqdeer hai, matlab andaza hai, calculation hai, precise measurement hai, program hai, uss Allah ka jo Mighty hai, taqatwar hai, aur ilm rakhne wala hai, sab kuch jaanne wala hai[1].[2]
Science ke mutabiq hum ko maaloom hai ke, zameen ka ye gola ghoom raha hai, west to east ghoom raha hai, aur hume aisa lagta hai ke sooraj mashriq se yani East se nikal kar maghrib me, yani West me ghuroob ho raha hai, set ho raha hai.
Iss zameen ke ghoomne ki wajah se, har waqt, har second sooraj kahin na kahin tulu ho raha hai, sunrise hota chala ja raha hai, aur har second sooraj kahin na kahin ghuroob hota chala ja raha hai.
Ab iss haidth me farmaya ke, Sooraj ghuroob hote hi, Allah (سُبْحَانَهُ وَتَعَالَىٰ) se ijazat maangta hai ke, wo tulu ho ke na ho?
Usay ijazat mil jaati hai aur wo tulu ho jata hai, matlab ye ke, ye mamela har second ho raha hai, har ek pal sooraj Allah ke saamne sajde me hai, ijazat maangta rehta hai ke, main tulu ho’oon ya nahi…
Usay ijazat milti chali ja rahi hai ke, tu tulu ho.
Iss ka matlab ye samajh me aa raha hai ke, Sooraj apne planetary system ke sath hai, jis me zameen aur baqi sayyare Sooraj ke atraaf chakkar laga rahe hain, to iss poore nizam ke sath Sooraj ko hukum ho raha hai ke, wo qayem rahe aur chalta rahe.
Sooraj ko qayem rehne ke liye, uss ke andar ka ye mamela hai ke, latest research ke mutabiq 600 Billion Kg Hydrogen jal kar Helium me convert ho raha hai, nuclear fusion reaction ki wajah se, jo Sooraj ko ek Hydrostatic equilibrium me rokay huwe hai.[3]
Ek taraf jo madda bann raha hai, uss ka wazan Sooraj ko daba kar sukaydna chahta hai, aur doosri taraf nuclear reaction ki wajah se jo pressure hai wo Sooraj ko phaadna chahta hai, aur inn dono me ek balance hai.[4]
Issi balance ko, Surah ar-Rahman ki 5wi se 9wi ayaat bayan kiya gaya hai; Sooraj aur Chand ek hisaab se chal rahe hain,[5] Aur sitare aur darakht (Allah ko) sajda karte hain,[6] Aur ussi ne, Yani ar-Rahman ne, aasmaan ko buland kiya aur meezan qayem kiya, balance qayem kiya,[7] Takay iss meezan ki hadd se tajawuz na karo, matlab ye ke ar-Rahman ke banaye huwe nizam se bahar matt nikal jana,[8] Aur insaf ke sath wazan ko qayem rakho aur jo meezan hai ya jo balance hai, uss me koi kumi honay matt dena.[9]
Ye hukum Aasmaan ko aur uss me jo cheezen hain, unn ko ho raha hai, jis me Sooraj, Chand, Sitare, Sayyare aur Kehkashan sab shamil hai. Inn tamam cheezon ko dekhiye ke wo iss kayenaat me kaise muallaq hain, na koi neechay se support hai aur na to wo ooper se lattak rahe hain.
Phir farmaya ke, Sooraj ijazat maangega apne raaste par chalne ke liye aur usay ijazat nahi milegi, aur wo maghrib se tulu hoga.
Sooraj Milky Way Galaxy ke baheri hissay par maujood hai aur wo Galaxy ke center ke atraaf chakkar laga raha hai, uss ko ijazat nahi milegi iss raaste par chalne ke liye, aur kuch aisa hoga ke, zameen ultta ghoomna shuru kar degi, tabh hi to Sooraj West se nikal payega.
Zalika taqdeerul Azeezil Aleem, ye kaisa precision hai, jo 4.5 billion saal se chala aa raha hai.
Doosra jo scientific masla hai, wo free will ka masla hai, Quran me Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke,
Hum ne iss amanat ko pesh kiya aasmaano par aur zameen par aur pahadon par, to unn sab ne inkaar kar diya uss ko utthane se, aur wo uss se darr gaye aur insaan ne usay uttha liya, yaqeenan wo bada zalim aur jahel tha.
Ye amanat kya hai, iss par hamare ustaad Dr. Mir Aneesuddin kehte hain ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki ibadat karne ya na karne ki amanat pesh ki thi, jisay aasmaano aur zameen aur pahadon ne lene se inkaar kar diya.
Sonch kar dekhiye ke, Allah (جل جلاله) ka qanoon follow karne ki marzi aasmaan aur zameen uttha lete to inteshaar hi inteshaar hota, ye kayenaat iss tarah qayem na reh paati,
Issi ayat ki tafseer me, Haakim ki hadith milti hai, Ibn Abbas farmate hain ke, Adam (عَلَيْهِ ٱلسَّلَام) se kaha gaya, kya tum ye “Power to Choose” ko ikhtiyar karke, uss ki zimmadari uttha logay? Agar tumne ita’at ki, to main tumhe maaf kar doonga aur agar tum ne nafarmani ki to main tumhe chaukanna karoonga. Adam (عَلَيْهِ ٱلسَّلَام) ne zimmadari uttha li, aur bas itna hi waqt guzra jitna ke asar aur ghuroob-e-aftab ke beech me hota hai, aur Adam (عَلَيْهِ ٱلسَّلَام) se gunah sarzad ho gaya.[10]
Ye zahiri taur par “free will” ya “Power to Choose” ki ayat hai, aur kayee ayaat hain jis me Allah (سُبْحَانَهُ وَتَعَالَىٰ) banday ko zimmadar tthehra rahe hain uss ke apne amaal ka,
Doosri taraf kayee ayaat aisi hain, jis me Allah ka power bataya ja raha hai ke, wo Qaadir-e-Mutlaq hain, aur ahadith parrhenge to aisa lagayga ke, har cheez planned hai, jo kuch ho raha hai, wo pehle se likh diya gaya hai, pre-destined hai.
To hamare amaal, pre-destined hain ya hume free will di gayee hai? Ye sawal insaano ko zamane daraz se sataye ja raha hai. Ahadith to clear hain ke, har cheez pre-destined hai, jis par hamara iman hai.
Science ki field me bhi, iss sawal par behas huwi aur kuch experiments kiye gaye, al-Jazeera ne 2022 me, Neuroscience ki field me 50 saal ki research ko jama karke ek article likha, “Do we really have free will or are our decisions predetermined? ke mauzu par.
1964 me, do German science-daano ne, ek experiment kiya, jis me kayee dozen logon ko alag alag auqaat me bulaya gaya aur unn ki neural activity monitor ki gayee, aur unn se kaha gaya apni marzi se ek ungli hilao, aur ye kaam unhe irregular intervals par karna tha, 500 baar.
Iss experiment ka nateeja ye nikla ke, ungli hilane se 500 millisecond pehle dimagh me signal ata hai, aur taqreeban 350 millisecond ke baad insaan faisla karta hai ke wo ungli hilayega aur phir ungli wo hilata hai.
Iss experiment ne Neuroscience ki field ko hila kar rakh diya, pehli baar kisi ne dimagh ke signals ko measure kiya aur bataya ke, insaan kaam karne se pehle uss ka dimagh tayyar hota hai, uss kaam ko karne ke liye.
Phir 1983 me, do American scientists ne, issi purane experiment ko dohra kar ye sabit kar diya ke, hamara dimagh taqdeer ko play kar raha hai, insaan kya karne wala hai, wo dimagh me pehle se trigger hota hai, uss ke baad insaan uss kaam ka irada karta hai aur phir amal karta hai.
Zahir si baat hai ke, agar har cheez muqaddar me likh di gayee hai to phir hume, hamare ghalat kaarnamo par saza kyun ho? Inn experiments par kayee logon ne aiteraaz kiya, lekin uss me ghalati kya hai, koi bata nahi saka.
Iss dauraan kayee aur logon ne, inn experiments ko nayee technology FMRI ko istemaal karte, dohraya lekin na to unhone pehle experiments ko ghalat sabit kiya aur na hi unn me koi khaami paayi.
Phir 2010 me, France ke National Institute of Health aur Medical Research me iss par research karte huwe bataya ke, ye jo 500 millisecond pehle jo brain me activity ho rahi hai, wo sirf coincidence hai - kyun ke, dimagh me bohot saari cheezen hoti chali ja rahi hai aur jab insaan 150 millisecond pehle irada karta hai, uss se pehle koi aur dimaghi activity coincidentally trigger kar rahi hai, aur unhone AI algorithms ko istemaal karke jo background neural noise hai, uss ko nikaal diya aur unhe sirf 150 millisecond pehle ke signals hi milay.
Ye debate abhi khatam nahi huwi, aur iss par koi decisive conclusion aaj tak sciencedaano me nahi hai.
Conclusion
Kamiyabi Pehle se Tay-Shuda hai ya Hum usay Hasil Karte hain (Success Predestined or Achieved)?
Issi behas ke chalte, ye sawal bhi jaiz hai ke, Kya hamari kamiyabi pehle se tay-shuda hai ya hum usay hasil karte hain, Is Success Predestined or Do we achieve it?
Hamare ustad Dr. Mir Aneesuddin Sahab ka ek kitab-cha hai, iss mauzu par.
Sawalat jo Jawab talab karte hain (Questions demanding answers)
To sab se pehle chand sawal, hum karenge aur unn ke jawab Quran aur Ahadith ki roshni me dhoondne ki koshish karenge:
Taqdeer hamare deen ka hissa hai, iss par hume iman lana hai, chahe wo taqdeer achi ho ya buri,
To agar har cheez likh di gayee hai, to hamare amaal ke liye hum kaise zimmadar huwe?
Aur agar har cheez hamari mehnat ka nateeja hai, to kisi kaam me na kaami se kya hum mayoos nahi ho jayenge aur jis kaam me kamiyabi mil jaye to hum ghamand ka shikar ho jayenge?
Aur agar har cheez hamari mehnat ka nateeja hai, to phir deen kyun hai, qawaneen kyun hai, jannat aur dozaq kyun hai?
Aur agar inn do maslon ke beech me ek compromise ya samjhaota karna paday, to hume kaise pata chalega ke kaunse kaamo ko taqdeer par chhorrh dena hai, aur kaunse kaamo me mehnat karna hai?
Phir taqdeer aur insani koshish me kya rishta hai?
Sab se pehle ye jaan lijiye ke, kisi kaam ko karne me iraday ki zaroorat hoti hai, to kya farq hai Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke irada karne me aur insaan ke irada karne me?
Agar insaan kisi kaam ka irada karta hai, aur uss ko lagta hai ke, wo kaam nahi hoga, to sirf khwahesh ban kar reh jaati hai.
Aur agar kisi kaam ka irada ho, aur uss me lagay ke, wo kaam ho sakta hai, to uss kaam ko karne ka insaan azam kar leta hai.
Lekin jab Allah (سُبْحَانَهُ وَتَعَالَىٰ) kisi kaam ko karne ka irada karte hain, to wo kaam ho jata hai, kyun ke, wo har cheez par qadir hain.
Insaan hamesha khwahesh karta hai, aur uss ki khwahesh, azam aur iraaday me tabeel ho jaati hai, jab uss ke iraday par Allah Razi hote hain poora karne ke liye.
Issi liye, Quran me, Surah al-Kahf me hume hukum diya gaya ke, “Aur kisi kaam ke baare me ye matt kehna ke, main usay kal karoonga,[11] magar (In Sha Allah keh kar) matlab ye ke Agar Allah chahe to,...[12]
Quran hume hukum de raha hai ke, kisi bhi kaam ko karne ke iraday ke sath, In Sha Allah kaho, aur hum log hain ke, ye kehte hain ke, In Sha Allah matt kaho, warna kaam nahi hoga.
Kaam nahi hoga, issi liye to In Sha Allah kehne ka hukum ho raha hai.
Lekin jab Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki marzi uss kaam ke honay me shamil-e-haal hoti hai to wo kaam ho jata hai.
Kyun ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) hi doosri jagah par Quran me farmate hain ke, jab wo irada karte hain kisi kaam ko karne ka, to uss se keh dete hain ke, “Ho ja”, to wo “Ho jata hai”.
Lekin insaan ke liye ye hai ke, usay kisi bhi kaam ko karne ki niyyat hona chahiye, uss niyyat ke sath wo “In Sha Allah” keh kar irada karega ke wo ye kaam fulan waqt karega, aur agar Allah ki marzi uss ke sath hai, to uss iraday ke sath uss kaam ko karne ke liye mehnat bhi karna padega, tab ja kar wo kaam poora hoga.
Ab hamare paas, logon me “In Sha Allah” kehne ka riwaj to hai, lekin sath me mehnat ya effort nahi lagate, uss kaam ko karne ke liye. Sirf hallaq par zor de kar “In Sha Allah” keh dete hain, sath me koshish nahi karte, to kaam karne ka wo process poora nahi hota.
To hume chahiye ke, logon ko “In Sha Allah” kehne par amada kare, aur ye na kahe ke “In Sha Allah” matt kaho…kyun ke, Quran ke khilaf baat ho jayegi. Balke logon ko amada kare ke, wo In Sha Allah kehne ke sath sath, koshish bhi kare.
Hamare deen ke mutabiq, kisi bhi kaam ko karne ke liye, sahih niyyat hona chahiye, uss kaam ko karne ki chah ho, pakka irada ho aur insaan apni marzi se wo kaam kare. Issi liye kaha gaya ke, amal ka daromadar niyyat par hai.
To iss ki wajah se, ek aur sawal paida hota hai, jis ka jawab hume chahiye,
Allah ka insaano ko banane ka maqsad kya hai?
Iss sawal ka jawab dene ke baad hi, doosre sawalon ke jawab diye ja sakte hain.
Inn sawalon ke jawab hum Quran aur ahadith ke zariye hi denge, kyun ke, Quran apne baare me khud kehta hai ke, ye wo kitab hai, jiss me koi shak-o-shuba nahi hai, aur iss me hidayat hai unn logon ke liye jo Allah se dar kar, gunahon se bachte huwe, nek amal karte hain.[13]
Aur kyun ke, Allah ne Muhammad (صلى الله عليه وسلم) ko Rasool bana kar bheja, wo tilawat karte hain, tum par hamari ayaat aur tumhe paak karte hain, aur tumhe taleem dete hain, kitab aur hikmat ki, aur tumhe taleem dete hain unn cheezon ki jo tumhe maloom nahi thi.[14]
Insano ko Paida kiya gaya unhe Aazmane ke liye aur Allah ki Ibadat karne ke liye
Kamiyabi hasil karne ka matlab ye hai ke, kisi maqsad ko hasil karna aur uss ke liye koshish karna aur azmaishon se guzarna parrhta hai, Musalmano ka jo asal goal hai, wo jannat ko hasil karna hai, aur iss ko hasil karne ke liye bhi insaano ko aazmaishon se guzarna parrhega. Aur Quran kehta hai ke,
Humne insaan ko nutfe se banaya takay uss ko aazmaye, issi liye usay dekhta aur sunta banaya.[15]
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne zindagi aur maut ko banaya, takay tumhe aazmaye,[16]
Iss kayenaat ko banaya, takay tumhe yani insaano ko aazmaye, ye dekhne ke liye ke kaun nek amal karta hai,[17]
Insaano aur jinno ki zindagi ka maqsad, Allah ki ibadat karna hai,[18] aur hume ye iss liye karna hai, takay hum Allah se darr kar, gunahon se bachte huwe, nek amal kare.[19]
To ab ye hamari aazmaish jo hai, kitni important hogi ke, Allah (ربُّ الْعِزَّت) ne saari ki saari kayenaat bana daali, hume aazmane ke liye, to iss important masle ko samajhne ke liye, aaiyye jaante hain ke, kin kin cheezon me hamari aazmaish ho rahi hai:
Sirf Musalman banne se ya islam qabool karne se kaam nahi chalega, Hum tumhe zaroor, ba-zaroor aazma kar rahenge, aur Allah Ta’ala jaante hain ke, sacha kaun hai, aur jhootta kaun hai.[20]
Insaano me kisi ko authority di, kisi ko ohda diya aur kisi ko kuch aur darja diya, takay iss farq ke zariye aazmaya jaye.[21]
Iss duniya ko saja diya, decorate kar diya, takay insaano ko temptation ke zariye aazmaye.[22]
Allah Ta’ala Shar aur khair ke zariye aazmate hain,[23] Khauf se, bhook se, jaan aur maal ke nuqsan se, aulad ke zariye aazmate hain,[24]
Kaun Allah ke raaste me sakht koshish kar raha hai aur kaun sabr kar raha hai, ye jaanne ke liye aazmate hain,[25] ek doosre se lada kar aazmate hain,[26]
Firawn Bani Israil ke mard bachon kar qatl kar deta tha, iss me bhi Allah ki taraf se aazmaish thi,[27]
Bani Israil par alag alag auqat me, alag alag qism ki aazmaishe.n huwi,
Bani Israil ke ek firqe par Hafte ke din machliyan pakadne ki mumaniyat thi,[28]
Talut ki fauj par ek nehr se guzarte huwe, pani peene ki mumaniyat thi,[29]
Surah al-Aaraf me farmaya ke, humne unhe khush-haali se aur musibat se aazmaya, takay wo seedhay raste par aa jaye,[30]
Malika Bilqees ka takht jab Sulaiman (عَلَيْهِ ٱلسَّلَام) ke saamne la kar unn ki aazmaish ki,[31]
Ibrahim (عَلَيْهِ ٱلسَّلَام) ki aazmaish ki, apne bette ko zibah karne ki aazmaish ki.[32]
Phir Qasme jo log khaate hain, unn me bhi Allah Ta’ala ki aazmaish hai.[33]
Haj ke dauran shikar karne ki mumaniyat hai, iss me Allah ki taraf se aazmaish hai, takay ye dekhe ke kaun Allah ko baghair dekhe ke, darta hai.[34]
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne alag alag qaumo ko alag alag qawaneen diye, takay iss difference se insano ko test kiya jaye, ye dekhne ke liye ke kaun nek amal karta hai.[35]
To jab insaan ko Allah (ربُّ الْعِزَّت) khush-haali se aazmate hain to, banda kehta hai ke, Allah ne mujhe izzat bakhshi hai,[36] aur jab museebat se aazmate hain to, banda kehta hai ke, Allah ne mujhe zaleel kiya.[37]
Inn ayaat me Allah Ta’ala insaan ki psychology ko zaher karte huwe farmate hain ke, “Aur jab museebat insan par aati hai to Hum se dua karta hai, aur jab Hum usay apni rehmat ka maza chakhate hain to wo kehta hai ke, ye sab kuch sirf mere ilm ki wajah se hai. Nahi balke ye tumhari aazmaish thi, jisay aksar log nahi jaante”.[38]
Har ek aazmaish ke liye, kuch material chahiye hota hai, aur wo bhi Allah (سُبْحَانَهُ وَتَعَالَىٰ) ata karte hain, to Allah ki taraf se konsi cheezen hume milti hain:
Zindagi aur Maut,[39] koi bhi cheez jis me jaan hai, wo Allah ke hukum ke baghair nahi marr sakta.[40]
Zariya-e-Ma’ash aur Rizq Allah Ta’ala dete hain.[41]
Hamari Surat aur Shakal, hamara form Allah ne banaya hai.[42]
Pancho Hawas, yani Physical senses,[43] aur Neend, [44] Ilm,[45] aur Hikmat,[46] Allah ki dayn hai.
Insan ki bol chal, language, hamara kalam karna aur jo hamara skin color hai,[47] Sehat,[48] Biwiyan,[49] Aulad aur Grand-Children aur inn ke zariye hamari nasal,[50] Rishtedar,[51] Allah ki dayn hai.
Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke, Wohi hain jo hume Hasate bhi hain aur Rulate bhi hain.[52]
Madad bhi Allahi ki taraf se hai, Hifazat aur Aman bhi Allah ki taraf se hai, yahan tak ke, Farishton ke zariye hamari madad aur hifazat karte hain.[53]
Paki bhi Allah Ta’ala ki taraf se hai,[54] Logon ko Status, Authority, ohda, Ranks Allah ki dayn hai.[55]
Jism dhakne ke liye kapde,[56] rehne ke liye ghar,[57] zameen me chalne phirne ke liye raaste aur sadake.n,[58] aur safar ke liye sawari,[59] ye sab kuch Allah ki dayn hai.
Iss kayenaat ki har cheez ko insaano ke liye musakhhar kar diya hai, yani hamari zindagi ko barqarar rakhne ke liye jo kuch chahiye, wo sab kuch Allah Ta’ala ne ata kiya hai, takay hamari zindagi iss kurra-e-arz par, iss zameen ke golay par mumkin ho sakay.
Aur iss zameen ko qayem rakhne ke liye, Sooraj aur planetary system ko banaya, Uss ko qayem rakhne ke liye Milkyway Galaxy banaya, aur uss ke liye aur Galaxies ya kehkasha banaya, insaan iss kayenaat me jitni door dekh sakta hai aur ginn sakta hai, 2 Trillion galaxies hume dikhayi deti hain, kitni asal me hain wo to Allah (ربُّ الْعِزَّت) hi jaante hain. Har ek galaxy me 400 Billion sitare hain. Ye sab kuch insaan ko aazmaane ke liye Allah ne paida kiya hai.
Iss ke alawa hamare jo affairs hain ya mamelaat hain, waqiyaat hain, hadesaat, events aur happenings hain wo bhi Allah Ta’ala ki taraf se hain.[60]
Phir hum wo ahadith sunn chuke hain, jis me Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, bachha jab maa ke paytt me hota hai to farishta aa kar, uss ka rizq kitna hoga, uss ki maut kab waqaye hogi, uss ke amaal kya honge, uss ki khush qismati aur bad qismati likh deta hai, wo mard hoga ya aurat, uss ke jism ke aza normal honge ya uss me kuch kami hogi, ye sab kuch likh jata hai. To ye tamam cheezen Allah bhi ki dayn hain.
Iss aazmaish me kamiyab honay ke liye, hidayat ki zaroorat hoti hai. Jab Adam (عَلَيْهِ ٱلسَّلَام) ne zimmadari uttha li, Allah ki ibadat apni marzi se karne ke liye. Tab Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne farmaya tha ke, main tumhe waqtan-fawqtan hidayat bhejta rahoonga, ye hidayaat hamare paas maujood hain, Suhoofi-Ibrahim ki shakal me, Tauirait, Zaboor aur Injeel ki shakal me aur jis ki aakhri kadi, uss hidayat ka final revision - Quran hai.
Aaj kal manufacturer recommendation ki baat hoti hai, to Quran insaano ka manufacturer’s recommendation hai, hamare ustad apni kitab me likhte hain ke “Quran is the recommended book containing Guidance aur Rasoolullah (صلى الله عليه وسلم) wo shakhsiyat hain jo theoretically aur practically demonstrate kar ke bata diye ke, ye hidayat implementable hai, aur iss hidayat ko ikhtiyar karna ya na karna insaano ki free will par chhorrh diya gaya hai.
Apni Marzi se Amal karne ki Azadi
Sab se asan choice ya ek raaste ko doosre raaste par tarjeeh dene ya ikhtiyar karne me unn choices ke consequences ka samna karna parrhta hai. To kya Allah ki hidayat ko maanne ya na maanne ki choice par koi consequence nahi hogi, ya nateejon me farq nahi hoga, issi liye Quran me Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke:
Allah ki hidayat aa jaane ke baad…jis kisi ne hidayat pa li, wo uss ki nafs ke liye behtar hai, aur jis kisi ne gumrahi ikhtiyar ki, uss gumrahi se apna hi nuqsan karta hai…[61]
Aur Qiyamat ke din badshahi to sirf Allah ki hogi, to jis ne iman laya aur nek amal kiya, wo jannat me hoga aur jis ne kufr kiya aur Allah ki hidayat ke bheje jaane ka inkaar kiya, aur uss hidaya ko na mana, to usay bohot hi zaleel karne wala azab hoga.[62]
Agar Allah Ta’ala chahte to sab logon ko momin bana dete aur wo Allah ke sath shirk nahi karte, to kya tum logon ko zabardasti karoge ke, wo iman le aaye?[63]
To kisi par koi zabardasti nahi hai ke wo iman le aaye, ye logon ki marzi hai, chahe wo iman laye.n ya nahi…Aur jo kuch tum amal karte ho, Wo dekh raha hai.[64]
Insaan ko free will de to di, lekin hoga wohi jo Rabb chata hai, kyunke, Jo ultimate authority hai wo Uss ki hai, koi bhi iman nahi la sakta agar Wo na chahe.[65] Aur iss kayenaat me kuch bhi nahi ho sakta jab tak ke Allah ka hukum, Uss ki ijazat ya ata na ho.
Hidayat hasil karne ko insaano ki free will par chhorrh diya, lekin qualification aur disqualification ka bhi meyar set kar diya.
Jo iman laye aur nek amal kare, Allah ke raaste me koshish ki aur jame rahe unhe hidayat milegi, yehi selected candidates hain, Allah unn ki hidayat me izafa karta hai aur shar se, gunah se unn ki hifazat karta hai,[66]
Jo kufr karte hain, zulm karte hain, jo iman nahi laate, aur jo Allah ko chhorrh kar Shaitan ko apna dost banate hain, Allah unhe hidayat nahi deta…unhe bhattakne ke liye chhorrh deta hai.[67]
Yehi wo log hain, jo disqualify ho gaye hain hidayat paane se, unn ke seeno ko tang kar deta hai, unhe paak nahi karta, unn ke kufr aur inkaar karne ki wajah se. Aur jisay Allah hidayat na de, unn ke liye koi hidayat nahi.[68]
Ab yahan ek khaas baat note karne ki ye hai ke, Allah Ta’ala ne hume paida kiya, hamari zarooriyaat ki cheezen ata ki, Quran aur ahadith-e-Nabawi (صلى الله عليه وسلم) ke zariye hidayat ka saman mohayya kiya, takay hum kamiyab ho sakay uss test me, jiss ke liye hume paida kiya, aur hidayat ko hasil karne ki marzi hum par chhorrh di aur aakhir me ye bhi bata diya ke, jitna amal tum karoge, jitni koshish tum karoge neki karne ke liye, utna ajr tumhe milega.
Neki karoge to ajr uss ke hisab se milega aur buray kaam karoge to bhi ajr unn amal ke hisab se milega.
Jo iss duniya me ajr chahta hai, usay uss ke hisab se milega aur jo aakhirat me ajr chahta hai, usay bhi uss ke muafiq milega.
Aur jisay Allah duniya me de deta hai, to unn ka koi hissa aakhirat me nahi hota.[69]
Jo achhai tumhe milti hai, wo Allah ki taraf se hai, aur jo burai tumhe pohunchti hai, wo tumhare amaal ka nateega hai.[70]
Aur jo koi iman nahi laya, uss ke amaal ki koi haqeeqat nahi hai, koi value nahi hai, wo raakh ki tarah hai jisay hawa uda le jaati hai. Yehi wo log hain jo dozaq ki aag me rahenge.[71]
Kya Allah Ta’ala logon ke conditions ko badalta hai ya unhe waise hi chhorrh deta hai?
Iss ka jawab, Quran me de diya gaya hai, farmaya ke, Allah logon ki condition jis me wo reh rahe hain, nahi badalta, jab tak ke wo khud na badle jo unn ke andar hai, chahe wo achhai ho ya burai.[72]
Iss ummat ki achhai barqarar rakhne ke liye kaha ke, Tum behtareen ummat ho, jo logon ke liye nikali gayee ho, tum logon ko neki ki taraf bulate ho, aur burai se rokte aur tum Allah par iman laate ho…[73]
Issi silsile me Ibn Majah ki hadith-e-qudsi milti hai, Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke, Aye logo - Neki ki taraf bulate raho aur Burai se rokte raho, warna ek waqt aisa ayega ke, tum dua maangoge, aur tumhari dua.en qubool nahi hongi.[74]
Yahan se pata chala ke, dua ek aisi cheez hai jo insaan ke halaat ko badal sakti hai; bohot saari Quran ki ayaat hain jis me Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke, jab insaan ko museebat aati hai, to wo Hume pukaarta hai, aur jab Hum uss ko wo de dete hain, to wo ye bhool jata hai ke, Hume kyun pukara tha.[75]
Phir bhi Allah Ta’ala kehte hain ke, Mujhe pukaro main tumhari pukaar ko sunn kar jawab doonga, tumhari dua qabool karoonga.[76]
Iman hamari nafs ka connection hai Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke sath, …Neki ye hai ke insaan iman laye Allah par, Roz-e-mehshar par, farishton par, Allah ki bheji huwi kitabon par, aur Nabiyon par,...[77] Phir ahadith me hum sunn chuke hain ke, taqdeer par bhi iman lana hai, uss ke achhay honay par aur uss ke buray honay par.[78]
Lafz-e-Taqdeer par hum pichli 6 nishiston se Quran ki ayaat aur Ahadith sunn rahe hain, inn ayaat ka mauzoo, iss kayenaat ki khilqat, uss ki tarteeb aur uss ki dekh bhaal tha.
Har cheez ko Allah ne paida kiya aur uss ki taqdeer, uss ka program likh diya, har cheez calculated hai, measured hai, balance kiya huwa hai, har cheez uss ko sajdah karti hai, halanke hume unn ka sajda samajh me nahi ata. Ye cheezen Allah ke hukum ke mutabiq chalte hain, uss ki na-farmani nahi karte.[79]
Insaano ki taqdeer ke baare me farmaya ke, na sirf insaan ke kisi kaam ke karne ki capability, balke wo kitna kaam karenge, ye tak taqdeer ka hissa hai. Aur Allah Ta’ala jaante hain ke, kaun seedhay raaste par hai.[80]
Insaani jism ka jo sab se chhotta zarra hai, usay cell kehte hain, inn cells me chromosomes hotay hain, jo genes se banay huwe hain.
Ye genes hi hain jo, hereditary information carry karte hain, ek generation se doosre generation tak, aur ye genes - cells ko chalate hain, jaise ek computer program computer ke sahih kaam karne ke liye zaroori hota hai.
Inn gene ke andar DNA, bohot sara information store karta hain jaise, ankhon ka color kya hoga, uss ka jism kaise develop hoga, kaise wo survive karega aur kaise uss ki nasal chalegi.[81] aur RNA mil kar wo proteins form karte hain jis se cells kaam karte hain.
Ek cell me jo DNA hai, wo 2 meter lamba hai, jo lapatt kar 6micrometer ki jagah me sama jata hai, ek DNA me 1.5GB data store kiya ja sakta hai. Aur insaan ke jism me 100 Billion cells hain, to sirf DNA me kitna data hai - 150 Billion-GB ya 150 Zettabytes.[82]
Ye hai, insaan ke andar uss ki zindagi ke program ka storage. Ye hai Allah ki taqdeer hamare DNA encoded.
Allah ne har cheez ka program bana rakha hai, har waqiye ke ghattne ki jagah aur waqt muqarrar hai, yahan tak ke hamari maut kahan aur kis waqt waqaye hogi, ye bhi tayy hai.[83]
Adab al-Mufrad aur Tirmidhi ki ahadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Jab Allah (صلى الله عليه وسلم) kisi bande ki maut kisi jagah muqarrar kar deta hai to, uss jagah uss shakhs ke liye koi zaroorat paida kar deta hai.[84] Takay wo wahan ka safar kare aur uss ki maut wahan ho.
Maut kahan, kab aur kaise waqaye hogi tayy hai, to accidents, wars technology aur industrial development ko explain karna asan ho jata hai, iss me free will shamil nahi hai. Agar free will shamil hoti to koi bhi accident se nahi mara jata, aur inn cheezon ka ya technologies ka develop hona zaroori tha, jis se insaano ki maut huwi.
Phir hum uss Qurani ayaat ko sunn chuke hain jis me Allah Ta’ala ne farmaya ke, unhone Insaano aur Jinno ki aksar tedad dozaq ke liye paida ki hai,[85] aur issi silsilay me ahadith bhi sunn chuke hain, jis me Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, jannati aur dozaqi kaun hai ye tayy hai, to sahab ne poochha ke kya hum amal karna chhorrh de, to aap (صلى الله عليه وسلم) ne farmaya ke, Nahi amal kiye jao, tum par wohi amal asan kar diya gaya hai, jis ke liye tum banaye gaye ho. Kayee ahadith me aap (صلى الله عليه وسلم) ne confirm kiya ke taqdeer pehle se likh di gayee hai aur tayy shuda hai, aur uss qalam ki ink sookh chuki hai. Matlab ye ke ab wo badal nahi sakti aur na koi usay ttaal sakta hai.
Phir ek aur hadith jis me farmaya ke, baaz log zindagi bhar jannatiyon ke amaal karte rahenge, aur maut se pehle taqdeer hayel ho jayegi aur wo dozaq me chale jayega. Aur baaz log zindagi bhar dozaqiyon ke amaal karte rahenge, aur maut se pehle taqdeer hayel ho jayegi aur wo jannat me chale jayenge.
Inn ahadith me sirf amal ki baat huwi hai, jab ke doosre jagah Quran aur Ahadith se hume pata hai ke, baghair Iman ke koi bhi amal qubool nahi kiya jayega aur unn amaal ki koi value nahi hai.[86]
Iman aur Nifaq dil-o-dimagh ki kaifiyat hai, it is a state of mind aur ye zaroori hai amaal ke qubool hone ya na hone ke liye, kyun ke, jis ne zindagi bhar jannatiyon jaise amal zahir kiye to wo Munafiq ho sakte hain, amal jannatiyon ke kar rahay thay lekin dil me iman nahi hai.
Waise hi, wo log jo zindagi bhar dozaqiyon jaise amaal kar rahe thay, wo gunahgaar Musalman ho sakte hain, dil me iman to hai lekin unn se gunah sarzad ho raha tha.
Inn dono cases me, jo chhupa huwa condition hai wo iman ya nifaq hai, jis ki wajah se unhe jannat ya dozaq mili. Issi liye aap (صلى الله عليه وسلم) ne hume dua sikhayi ke, Allah Ta’ala jo dilon ka pherne wala hai, wo hamare dil ko Allah ki ita’at ki taraf pher de. (Sahih Muslim)
Aur baaz dua’on me aap (صلى الله عليه وسلم) ne panah maangi, dozaq ki aag se aur qabr ke azab se. (Sahih Muslim)
Phir aap (صلى الله عليه وسلم) ne farmaya ke, qabr aakhirat ki pehli sidi hai, jis me teen sawal honge, aur unn ke sahih jawab bhi aap (صلى الله عليه وسلم) ne hume bata diya. Inn jawabat ke mutabiq hume apni zindagi guzarna hai.
Inn sawalat ke sahih jawab aur inn jawabat ka apni zindagi se proof dene me hi uss test ki kamiyabi hai, jis ke liye hume iss duniya me bheja gaya hai.
Ab yahan ek sawal ye paida hota hai ke, jab Allah (عز وجل) ko maloom tha ke kaun jannati hai aur kaun dozaqi hai, to hume directly jannat me ya dozaq me kyun nahi bhej diya, iss duniya se guzaarne ki kya zaroorat thi?
Iss ka jawab ye hai ke, agar aisa karte to dozaqi ye kehte ke, aap ne aisa kyun kiya, hume ek chance diya hota, shayed ke hum nek amal karte. To ye sab kuch, ye prove karne ke liye hai ke, Allah Aadil hai, just hai, aur uss ne hume fair chance diya amal karke dikhane ka, iss duniya ke test ke zariye. Aur Allah Ta’ala hume batayega Qiyamat ke din hum konsa amal kiya karte thay.[87]
To pata chala ke, hamari aakhirat bhi taqdeer ka hissa hai.
Phir hume pata hai ke, amal ka daromadar niyyat par hai, iss par Quran ki ayaat bhi hain,[88] aur ahadith bhi.[89]
To jo koi nek amal karta hai dikhane ke liye, halanke kaam to nek kar raha hai lekin uss ke peechay uss ki niyyat kharab hai aur jo koi dekhne me amal to ghalat kar raha hai, lekin wo chahta nahi tha ke aisa amal kare ya kisi ki zabardasti me aa kar koi amal kiya, to Allah se ummeed hai ke, uss ko maaf kar denge.
Phir wo hadith bhi hai, Sahih Muslim me, ek shaeed, ek aalim, aur ek sakhi ko qiyamat ke din laya jayega, Allah unn par apne ahsan jatayenge aur wo sab Allah ke ahsanat ko maan lenge, to sawal hoga ke, tu ne mere liye kya kiya? Har koi apni wajah batayega ke, main tere liye shaheed huwa ya tere liye ilm hasil kiya ya tere raaste me maal kharch kiya. Allah Ta’ala kahenge ke tum log jhoottay ho, aur unhe dozaq me daal diya jayega. (Muslim)
Inn logon ne amaal to nek kiya tha, lekin unn amaal ke peechay ki niyyat sahih nahi thi, to nateeja kharab nikla.
Phir hum tafseel me sunn chuke hain ke, kya Allah Ta’ala hamari taqdeer badalne par qadir hai ya nahi? Humne ahadith aur dua’on ke zariye se bataya tha ke, Allah Ta’ala chahe to taqdeer bhi badal sakte hain.
Aur ye cheez Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne maujezon ke zariye kar ke dikha diya;
Ibrahim (عَلَيْهِ ٱلسَّلَام) ko aag nahi jala saki,[90] ashaab-e-kahaf ko 300 saal tak sulaye rakha,[91] Phir ek shakhs ko Allah ne 100 saal tak murda rakha, phir unn ko zinda kiya aur bataya ke unn ki jo ghiza hai wo jaisi ki waisi hai,[92]
Isa (عَلَيْهِ ٱلسَّلَام) ki maujezana paidaish, unn ka aasmaan ki taraf uttha liya jana, aur Qiyamat se pehle unn ka wapas aana aur jo maujeze Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne unn ke zariye karwaye,[93] aur bhi bohot saare maujeze hain.[94]
Ye tamam cheezen Qawaneen-e-Qudrat ke khilaf hain aur ye Allah ke honay, aur unn ke ilm, hikmat aur qudrat ki nishaniyan hain, kyun ke, Wohi lawmaker hain aur Wohi lawbreaker bhi hai.
Agar wo chahe.n, to kuch bhi kar sakte hain.
Phir Allah Ta’ala aalim al-ghaibi wa al-shahada hain, har cheez unhone paida ki hai, har cheez kaise kaam karegi ye unhone tayy kar rakha hai, aur taqdeer ke zariye record kar ke mehfooz kitab me ya tablets me store kar diya hai, aur ye kaam iss kayenaat ko paida karne se 50,000 saal pehle kar diya tha, to Wo jaante hain ke, kaun si cheez kaise kaam karegi, kyun ke, unhone hi har cheez ko fitrat ata ki hai. Duniya aur aakhirat dono ki taqdeer likh di hai, to future me kya hone wala hai, wo Allah (ربُّ الْعِزَّت) ke ilm me hai.
Aur khaas baat ye hai ke, ye sab kuch ho raha hai, taqdeer ke tehat cheezen ho rahi hain, lekin hume aisa nahi lagta ke hum zabardasti ek program ko follow kar rahe hain, hume to mehsoos bhi nahi hota aur na hume iss baat ka shaoor hai ke, taqdeer background me chal rahi hai.
Taqdeer, Niyyat, Insaan ki marzi ya Free Will aur Koshish ya Mehnat ke beech me Rishta kya hai?
Quran ki ayaat aur ahadith se to saaf ho jata hai ke, Allah ne Taqdeer likh di hai, aur har cheez usay follow kar rahi hai, hamari marzi sirf hamari spiritual zindagi ke liye hai, aur wo bhi kaun iman layega aur kaun nahi, ye bhi Allah ki marzi se hota hai. Aur jo koi Allah ki taraf palatt kar ata hai, to Allah Ta’ala bhi uss ko tezi se respond karte hain.
Taqdeer aur Insaan ki koshish ek sath chal rahi hai, kyun ke, Quran ek jagah kehta hai ke, Humne har cheez banayi aur uss ki taqdeer likh di, aur doosri jagah kehta hai ke, Humne insaan ko raasta bata diya hai, chahe wo uss par chale ya nahi, ye uss ki marzi hai..[95]
To ye dono ek sath ho rahe hain, taqdeer bhi chal rahi hai, aur insaan apne decision khud le raha hai. Ye dono simultaneously ho rahe hain.
Aisa lagta hai ke, taqdeer cause hai, aur hamari koshish uss ka nateeja, effect hai.
Iss liye niyyat zaroori ho jaati hai, ye tayy karne ke liye ke, koshish kis niyyat se ki thi aur uss ka nateeja kya nikla based on given circumstances.
Phir yahan aisa lagta hai ke, niyyat cause hai aur hamari marzi ke hum koi kaam karenge ya nahi uss ka effect hai, uss ka nateeja hai, aur ye har situation me alag alag ho sakta hai.
To inn tamam cheezon me rishta ye hai ke, Quran ka hukum insaano ko mila, uss ke response me hamari niyyat, marzi aur koshish uss hukum ko maanne me kaisi hai, kya ye Rasoolullah (صلى الله عليه وسلم) ke bataye huwe tareeqe ke mutabiq hai ya nahi.
Quran aur Rasoolullah (صلى الله عليه وسلم) ki ahadith ke mutabiq, Allah ne har cheez taqdeer ke zariye tayy kar diya hai, maa ke paytt me aane se le kar hamari maut aur aakhirat me jannat ya dozaq me jaane tak tayy hai, lekin ye hamari taqdeer kaisi hai ya kya hai hume nahi maloom. Taqdeer me kya tha, wo hume pata chalta hai, uss cheez ke ho jaane ke baad. Uss ke hone se pehle ya to hum sonchte hain ke aisa hoga aur jab wo nahi hota to pata chalta hai ke, asal me kya hone wala tha.
To iss soorat me hume kya karna hai?
Sab se pehle hume Taqdeer par iman lana hai, chahe wo taqdeer achi ho ya buri.
Iss se hamari zindagiyon me sukoon aa jayega, jab koi cheez ho jayegi, agar uss ka nateeja hamare hisab se sahih tha, to ye maan lena chahiye ke, iss me Allah ki marzi thi aur hamari iss me koi badai nahi hai.
Aur agar uss ka nateeja hamare expectations ya hamari marzi ke khilaf tha, to ye bhi hume maan lena chahiye ke, iss me bhi Allah ki marzi shamil-e-haal thi.
Niyyat hamari nek hona chahiye, aam taur par hum ye chahte hain ke, har cheez se hume faida ho aur nuqsaan se hum bache rahe. Iss ke chalte hum unn logon ko khush rakhne ki koshish karte hain, jis se hume faida ho raha hai ya jis se hume nuqsan ki ummeed hai.
Kyun ke, niyyat ki wajah se hume ya to neki ka inaam milega ya ghalat kaam ki saza.
To hume chahiye ke, hum sirf Allah ko khush karne ke liye amaal kare. Jab iss niyyat se amal karenge, to nateeja acha niklega.
Hum log accidentally Musalman gharano me paida ho gaye, to kabhi hume ye choice nahi thi ke, hum islaam ko apni marzi se qubool kare. Hamara islam jo hai wo ek custom hai, family tradition hai, kyun ke, ye hamari free will ka hissa nahi hai.
Lekin jo ghair musalman iman lata hai, wo apni marzi se sonch samajh kar islam ko qabool karta hai. To al-Hamdulillah hum Musalman paida huwe, lekin hume bhi chahiye ke, har amal me hum apne aap ko ye choice pesh kare ke, kya ye kaam main apni marzi se, Allah ko khush karne ki niyyat se kar raha hoon ya maa-baap ke dabao me aa kar nek amal kar raha hoon.
Hamare amaal zabardasti ki wajah se nahi, apni marzi se hona chahiye. Shuru me bachpan me adat daali jaati hai, nek aamaal karne ki. Lekin jaise jaise hum cheezon ko samajhne lagte hain, hume chahiye ke, hum sawal kare, samjhe aur Allah ki wahdaniyat ko maan le aur apni marzi se nek amal kare.
Har kaam me hume koshish karna chahiye, kyun ke, har insaan ki apni capability hoti hai, aur capacity hoti hai. Ye capacity aur capability Allah ne hume di hai, aur har ek ki apni capability hai, jo doosre se alag hai.
Har shaks apni capability ke hisab se kaam kare aur kisi kaam ko karne me takleef hoti hai, to uss me mehnat kare, aur nek amal karne ki koshish kare.
Rasoolullah (صلى الله عليه وسلم) ki poori zindagi uttha kar dekhenge to lagega ke mehnat hi mehnat hai. Lekin doosri taraf ahadith parrhenge, to aisa lagta hai ke, sirf taqdeer par iman hai.
Mehnat karne ke baad, nateeja hamare hath me nahi hai, uss me Allah par bharosa kare.
To Allah par aur taqdeer par iman ho, niyyat Allah ko razi karne ki ho, apni marzi se gunahon se bachte huwe, nek amal kare, uss me koshish kare, Allah ka shukr kare jab achai mile aur sabr kare jab hamari ki marzi ke mutabiq kaam na ho, aur Allah par bharosa kare, uss ke ahkamat par amal karte huwe. Yehi asal kamiyabi hai, In Sha Allah iss ka nateeja acha hoga, kyun ke, Jo koi Allah aur uss ke Rasool (صلى الله عليه وسلم) ki ita’at karta hai, wohi kamiyab hai. Allah razi ho jaye, dozaq se bacha le aur jannat me dakhil kar de, Allah ta’ala kehte hain ke, yehi asal kamiyabi hai.
Yahan Lafz-e-Qadeer ki tafseer khatam huwi, next Saturday In Sha Allah Surah al-Baqarah ki tafseer hum agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
[2] Narrated Abu Dharr: Once I was with the Prophet (ﷺ) in the mosque at the time of sunset. The Prophet (ﷺ) said, "O Abu Dharr! Do you know where the sun sets?" I replied, "Allah and His Apostle know best." He said, "It goes and prostrates underneath (Allah's) Throne; and that is Allah's Statement:-- 'And the sun runs on its fixed course for a term (decreed). And that is the decree of All-Mighty, the All-Knowing....' (36.38)
حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا الأَعْمَشُ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ، عَنْ أَبِيهِ، عَنْ أَبِي ذَرٍّ ـ رضى الله عنه ـ قَالَ كُنْتُ مَعَ النَّبِيِّ صلى الله عليه وسلم فِي الْمَسْجِدِ عِنْدَ غُرُوبِ الشَّمْسِ فَقَالَ " يَا أَبَا ذَرٍّ أَتَدْرِي أَيْنَ تَغْرُبُ الشَّمْسُ ". قُلْتُ اللَّهُ وَرَسُولُهُ أَعْلَمُ. قَالَ " فَإِنَّهَا تَذْهَبُ حَتَّى تَسْجُدَ تَحْتَ الْعَرْشِ، فَذَلِكَ قَوْلُهُ تَعَالَى {وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ}"
Narrated Abu Dhar: The Prophet (ﷺ) asked me at sunset, "Do you know where the sun goes (at the time of sunset)?" I replied, "Allah and His Apostle know better." He said, "It goes (i.e. travels) till it prostrates Itself underneath the Throne and takes the permission to rise again, and it is permitted and then (a time will come when) it will be about to prostrate itself but its prostration will not be accepted, and it will ask permission to go on its course but it will not be permitted, but it will be ordered to return whence it has come and so it will rise in the west. And that is the interpretation of the Statement of Allah: "And the sun Runs its fixed course For a term (decreed). that is The Decree of (Allah) The Exalted in Might, The All- Knowing." (36.38)
[10] [Machine] "We offered the trust to the heavens, the earth, and the mountains, but they refused to carry it and were afraid of it. So, man carried it. It was then said to Adam, 'Will you take it and bear its responsibility? If you obey, I will forgive you, but if you disobey, then you shall be warned.' Adam accepted. It lasted no more than the time between the afternoon prayer and the setting of the sun until sin was committed."
[74] It was narrated that ‘Aishah said: “I heard the Messenger of Allah (ﷺ) say: ‘enjoin what is good and forbid what is evil, before you call and you are not answered.’”
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا مُعَاوِيَةُ بْنُ هِشَامٍ، عَنْ هِشَامِ بْنِ سَعْدٍ، عَنْ عَمْرِو بْنِ عُثْمَانَ، عَنْ عَاصِمِ بْنِ عُمَرَ بْنِ عُثْمَانَ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ يَقُولُ " مُرُوا بِالْمَعْرُوفِ وَانْهَوْا عَنِ الْمُنْكَرِ قَبْلَ أَنْ تَدْعُوا فَلاَ يُسْتَجَابَ لَكُمْ " .
[84] Abu 'Azzah narrated that the Messenger of Allah (s.a.w) said: "When Allah decrees that a slave (of His) is to die in a land, He makes him have some need from it." Or, he said: "In it."
Abu'l-Malih reported from one of his people (who was a Companion) that the Prophet, may Allah bless him and grant him peace, said, "When Allah wants one of His slaves to die in some land, he makes him have a reason for going there."
Qareeb hai ke, bijli ki chamak unn ki basarat chheen le, yani aankhon ki binayi salb kar le, jab bijli chamakti hai to unn par roshni padti hai, to uss roshni me chalte hain, aur jab andhera ho jata hai to ruk jaate hain, aur khade ke khade reh jaate hain, aur agar Allah (سُبْحَانَهُ وَتَعَالَىٰ) chahta to unn ke kaano ke sunne ki taqat aur aankhon ke dekhne ke salahiyat ko salb kar leta, yaqeenan Allah har cheez par qadir hai.
Lafz-e-Qadeer ke pichle hisse mein jin topics par ahadith hum sunay, wo thay;
Taqdeer kin cheezon se badalti hai,
Free Will aur Precautions,
Waham ka ilaaj,
Qudrat, Milkiyat, Qabza aur Taqat, inn tamam topics par hum ahadith sunn chuke hain.
Aaj ke dars me hum Qudrat, Milkiyat, Qabza aur Taqat ka doosre hisse me;
Qudrat, Milkiyat, Qabza aur Taqat - Part 2
Musnad Ahmad ki hadith, Talha ibn Ubaidullah (رضي الله عنه) ne Umar (رضي الله عنه) se kaha ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Ek kalima aisa hai, jo koi marte waqt keh de, to Allah (سُبْحَانَهُ وَتَعَالَىٰ) uss par pareshani door kar deta hai aur uss ka rang nikhar jata hai.
Talha (رضي الله عنه) ne farmaya ke, maine Rasoolullah (صلى الله عليه وسلم) se sirf iss liye nahi poochha, iss khauf se ke uss par amal na kar sakoonga aur maine aap (صلى الله عليه وسلم) ke inteqaal se pehle ye maloom na kar saka.
Iss par, Umar (رضي الله عنه) ne farmaya ke, Main jaanta hoon ke wo kya kalima hai?
Kya tumhe koi aisa kalima maloom hai, jo uss lafz se bada ho, jisay aap (صلى الله عليه وسلم) ne apne chacha ko marte waqt kehne ko kaha: La Ilaha Illa Allah?
Talha (رضي الله عنه) ne kaha: Aap theek kehte ho, Allah ki qasam ye wohi kalima hai.[1]
Bukhari aur Tirmidhi ki ahadith, Ek yahoodi aalim ne aa kar Rasoolullah (صلى الله عليه وسلم) se kehta hai ke, Aye Muhammad! (صلى الله عليه وسلم) Allah (ربُّ الْعِزَّت) tamam aasmaano ko pakad kar ek ungli par jama karega, pahadon ko ek ungli par, saari zameeno ko ek ungli par aur baaqi ki khilqat ko ek ungli par jama karega.
Aur kahega ke main hi badesha hoon.
Ye sunn kar Rasoolullah (صلى الله عليه وسلم) hass kar Quran ki, Surah az-Zumar ki ayat tilawat ki:
Aur unhone Allah ki qadar nahi ki, jaise ke uss ki qadar karne ka haq hai, aur Qiyamat ke din, zameen poori ki poori uss ki mutthi me hogi aur aasmaan uss ke dahine hath me lapaytte huwe honge, wo paak hai aur bohot buland-o-bala hai, uss tamam shirk se jo ye log karte hain.[2]
Ahmad, Tirmidhi aur Ibn Majah ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Aye Mere Bando! Tum sab gunahgaar ho, siway unn ke jinhe maine bachaya hai, Mujh se maghfirat maango, main tumhe gunah karne se bacha loonga aur gunahon ki saza se bacha loonga,
Tum me se jo shakhs jaanta hai ke, Main maaf karne ki taqat rakhta hoon aur Mujh se Maafi maang le, Meri Qudrat ke waaste se, Main uss ki maghfirat kar doonga,
Tum sab gumrah ho, siway unn ke jinhe Main hidayat doon, Mujh se hidayat maango, Main tumhari rehnumai karoonga,
Tum sab ghareeb ho, siway unn ke jin ko Main Ghani karta hoon, ya asbaab se be-niyaz kar deta hoon, Mujh se maango, Main tumhe rizq doonga,
Yahan tak ke, tumhare zinda aur murda, tum me sab se pehla aur sab se aakhir, tar aur khushk, sab ikhattay ho jaye, mere bandon me se sab se zyada muttaqi insaan jaise dil wale ban jaye, to iss se Meri Badshahat me machhar ke par jitna bhi izafa nahi hoga,
Aur agar wo sab ikhattay ho kar, mere bandon me se sab se zyada badnaseeb (aur badkaar) bande jaise dil wale ban jaye, iss se Meri Badshahat me machhar ke par jitni kami nahi hogi,
Agar tumhare, zinda aur murda, pehle aur pichle, tar aur khushk, ikhattay ho kar (Mujh se sawal kare aur) har maangne wala wo sab kuch maangle, jis ki wo zyada se zyada, tamanna kar sakta hai, to iss se Meri Badshahat me itni hi kami ayegi, jaise koi samandar ki kinare par jaye aur uss me ek suwi dubo kar nikaal le, kyun ke, Main sakhi aur azmaton wala hoon, Meri ata Kalam karna hai, jab Main kisi cheez ka irada karoon, to usay sirf ye kehta hoo: “Kun” yani “Ho Ja”, “fa yakoon”, to wo “Ho jaati hai”.[3]
Sonch kar dekhiye, ye kaisa bada challenge hai ke, sirf insaano ke zinda aur murda ko shumaar karenge, to pichle 192,000 yani ek lakh bayanao hazar saal me, 109 billion insaan iss kurra-e-arz par zinda reh chuke hain, aur uss me aaj ke 8 billion aur add karne se, 117 billion insaan hotay hain.[4]
Aur jo tari me hai aur jo khushki me hain, yani jo cheezen wet aur dry me hain, unn ki tedad ginenge to, Our world in Data website ne bataya ke ek andaaze ke mutabiq, 3-100 million alag alag qism ke jaandaar is kurra-e-arz par hain, aur ek aur andaze ke mutabiq, 1 Trillion ke qareeb hai.[5] Ye to zinda ki quantity ho gayee, murda ki quantity ka hisab lagana to mumkin hi nahi hai, kyun ke, ye zameen 4.5 billion saal puraani hai, aur pehle 500 million saalon me hi iss zameen par living things paida hona shuru ho chuke thay.[6]
Aur agar 99% jaandaar cheezen khatam ho chuki hain, extinct ho chuki hai, to kayee trillion to marr chuke hain.[7]
Ye sab iss liye bataya ja raha hai ke, iss hadith ka matlab samjha ja sakay, aur iss par Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke, agar ye sab mil kar shukr ada kare aur Allah ki raah me kharch kare to Allah ki badshahi me machhar ke par se badh kar izafa nahi kar sakte, to sonch kar dekhiye ke Allah (ربُّ الْعِزَّت) ke paas kitna hai?
Aur agar ye sab mil kar na-shukri kare, bakheel ban jaye, ya shirk kare to Allah ki Badshahi me koi kumi nahi hogi.
Aur agar ye tamam ki tamam makhlooq, Allah se maangne baitthe aur unn ki maangne ki capacity ka maximum maange, to hum kya maang sakte hain, Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke, samandar ke kinare ja kar koi suwi duba laye to uss par kitna paani laga hoga, ye misal hai, makhlooq ke maangne ki capacity me aur Allah (ربُّ الْعِزَّت) ki milkiyat me.
Lailatul Qadr
Quran ka nuzool, pehli wahi ki shakal me Lailatul Qadr ko nazil hona shuru huwa, ghaar-e-Hira me. Maulana Maududi Tafheem al-Quran me, iss Surah ke introduction me likhte hain ke, iss taqdeer banane wali raat ko Surah al-Alaq ki 5 ayaat nazil huwi aur Quran ki jo maujooda tarteeb hai, uss me Surah al-Alaq ke baad Surah al-Qadar rakhi gayee hai, jo khud ye batata hai Quran ek taqdeer banane wali raat ko nazil huwa, iss ke do matlab hain;
Pehla ye ke, ye wo raat hai jis me taqdeer ke faisle hote hain, iss raat ko Quran ka nuzool hone ka matlab sirf ye nahi hai ke, ek kitab nazil ho gayee, lekin ye ek aisa waqiya hai jo na sirf Quraish ya Arabon ki taqdeer balke, saari duniya ki taqdeer badalne aayee hai.
Doosra matlab iss ka ye hai ke, ye ek unique izzat, honor, dignity, waqar, glory aur azmat wali aisi raat hai, jo hazar mahino se behtar hai.
Surah ad-Dukhan ki pehli chand ayaat ko parrhenge to pata chalega ke, iss raat ko farishte aur Jibraeel-e-Ameen, har qism ki taqdeer ya program ko le kar nazil hote hain.
Ahadith jo Shab-e-Qadr ke baare me aaye hain, unn me Sahaba (رضي الله عنهم) iss baat par focus kare ke, Lailatul Qadr se zyada se zyada faida kaise utthaya jaye;
Muwatta Imam Malik ki hadith, Rasoolullah (صلى الله عليه وسلم) ko pehli qaumo ke logon ki Umar.en dikhayi gayee, ya uss me se Allah (عز وجل) ne jo chaha wo dikhaya, aur goya aap (صلى الله عليه وسلم) ki ummat ke logon ki zindagi itni chhotti thi nek amaal karne ke qabil na thi jitne doosri qaumo ke log apni lambi umar me kar sakte thay, iss liye Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne aap (صلى الله عليه وسلم) ko lailatul qadr ata ki, jo ke hazar mahino se behtar hai.[9]
Muwatta ki hadith, Said ibn Musayyab kaha karte thay ke, jis kisi ne Lailatul Qadr ki raat ko, Isha ki namaz Jamat se parrh li, uss ko Lailatul Qadr ka hissa mil gaya.[10]
Bukhari ki hadith, Ubada ibn as-Samit (رضي الله عنه) farmate hain ke, Rasoolullah (صلى الله عليه وسلم) hume Shab-e-Qadr ke baare me batane aaye thay, aur dekha ke do Musalman ladh rahe hain, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Main tumhe Lailatul Qadr ke baare me batane aaya tha, lekin fulan aur fulan ko ladhte dekha to, ye ilm uttha liya gaya hai, aur shayed ye tumhare liye behtar hai ke, tum isay 29wi, 27wi aur 25wi raaton me dhoondo.[11]
Bukhari ki hi ek aur hadith, Amma Aisha (رَضِيَ ٱللَّٰهُ عَنْها) farmati hain ke, Rasoolullah (صلى الله عليه وسلم) Ramadan ke aakhri dus dino me itikaaf kiya karte thay, aur farmate ke, Lailatul Qadr ko aakhri ashare ki taakh raaton me, odd nights me talash karo.[12]
Abu Dawood ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Lailatul Qadr Ramadan ki 27wi raat hai.[13]
Phir ek Muttafiq Alaih hadith me, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, jo koi Shab-e-Qadr me, Qiyamul Layl karega iman ke sath aur sawab hasil karne ki niyyat se, to uss ke pichle gunah maaf kar diye jayenge.[14]
Amma Aisha ki mash’hoor hadith, aap ne Rasoolullah (صلى الله عليه وسلم) se sawal kiya ke, agar mujhe lailatul qadr mil jaye to main kya parrhoon? Aap (صلى الله عليه وسلم) ne farmaya ke: Allahumma innaka 'afuwwun, tuhibbul-'afwa, fa'fu 'anni’ yani Aye Allah tu maaf karne wala hai, aur tu maaf karne ko pasand bhi karta hai, to tu mujhe maaf karde.[15]
Asma al-Husna al-Qadir, al-Muqtadir aur al-Qadeer
Asma al-Husna al-Qadir, al-Muqtadir aur al-Qadeer bhi issi root se banay hai. Bukhari aur Tirmidhi ki ahadith, Jabir bin Abdullah (رضي الله عنه) farmate hain ke, Jab Surah al-An’am ki 65wi ayat:
Aye Nabi (صلى الله عليه وسلم)! Aap keh dijiye ke, Wo Qadir hai uss par ke tum par bhej de koi azaab tumhare ooper ki taraf se,[16] Nazil huwi, to aap (صلى الله عليه وسلم) ne farmaya: Main tere chehre ki panah leta hoon, phir jab Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne ye nazil kiya,
اَوۡ مِنۡ تَحۡتِ اَرۡجُلِكُمۡ
Ya tumhare qadmo ke neechay se azab bheje,[17] to aap (صلى الله عليه وسلم) ne farmaya: Main tere chehre ki panah leta hoon, aur phir jab Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne ye nazil kiya,
Ya tumhe girohon me taqseem kar ke, ek giroh ko doosre giroh se lada kar aapas ki ladai ka maza chakha de…[18] to iss par aap (صلى الله عليه وسلم) ne farmaya: Ye do warnings, pehli do warnings se asaan hai.[19]
Tirmidhi, Musnad Ahmad aur Hidayat ar-Ro’ya ki ahadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Qiyamat ke din log 3 giroh me jama kiye jayenge,
Ek Jamat paidal chal rahi hogi,
Doori sawari kar rahi hogi, aur
Teesri apne muh ke bal chal rahi hogi,
Poocha gaya ke, Ya Rasoolullah (صلى الله عليه وسلم), wo apne muh ke bal kaise chalenge?
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, beshak jo unhe pairon ke zariye chala sakta hai, wo unhe muh ke bal bhi chala sakta hai, aur wo apne chehron ko kantte aur sadak ki rukawat se bachayenge.[20]
Phir Sahih Muslim ki ek hadith me ata hai ke, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Jannat me sab se aakhir me wo aadmi dakhil hoga jo kabhi chalega, kabhi muh ke bal girega aur kabhi aag usay jhulsa degi aur jab wo iss halat se bahar nikal ayega, to uss ki taraf palatt kar dekhega aur kahega, badi barkat wali hai wo zaat jisne mujhe tujh se najat de di,
Allah ne mujhe aisi cheez ata ki hai, jo Uss ne agle aur pichle logon me kisi ko nahi ata ki,
Usay bulandi par ek darakht dikhaya jayega, to wo kahega, Aye mere paalne walay malik! Mujhe iss darakht ke qareeb kar de, takay main iss ke saye me rahoon aur iss ka pani piyoon, Allah Tala farmayenge ke, Aye Ibn Adam agar main teri iss khwahesh ko ata kar doon, to tu mujh se doosri khwahesh karega, to wo kahega ke, Nahi main aur kuch nahi maangoonga,
To Allah Ta’la usay uss darakht ke qareeb kar denge, aur wo uss darakht se faida hasil karta hai,
Phir usay ek aur darakht dikhaya jayega, jo iss darakht se aur khoobsoorat hoga, to wo Allah Ta’ala se kahega ke, Aye mere Rab! Mujhe uss darakht ke qareeb kar de, takay main uss ka pani piyoon aur uss ke saye me aram karoon, iss ke alawa main aur kuch nahi mangoonga,
Allah Ta’ala farmayenge ke, Aye adam ke bette! Kya tu ne mujh se wada nahi kiya tha ke, tu mujh se kuch aur nahi mangenga, Allah Ta’ala kahenge ke, agar main tujhe uss ke qareeb kar doonga to tu mujh se kuch aur maangega, wo wada karega ke, wo kuch aur talab nahi karega,
Allah Ta’ala usay uss baday darakht ke qareeb kar dega, wo shakhs uss darakht se faida utthayega aur usay phir ek aur darakht jannat ke darwaze ke samne dikhaya jayega, aur yehi mamela hoga, Allah se sawal aur jawab ka, aur waday muahede ka, Allah Ta’ala uss shakhs ko teesre darakht ke qareeb kar denge,
Aur jab wo shakhs jannat ke qareeb ho jayega to wo jannatiyon ki awazen sunega, aur kahega ke, Aye mere paalne walay malik, mujhe jannat me dakhil kar de, to Allah Ta’ala farmayega ke, Aye Adam ke bette, wo kya cheez hai jo tujhe razi kar ke hamare darmiya sawalaat ka silsila khatam kar de? Kya tu iss se razi ho jayega ke Main tujhe sari duniya aur uss ke barabar ek aur de doon? Wo kahega, Aye mere Rab! Kya tu meri hasi udata hai, jab ke Tu saare jahano ka Rab hai?
Iss par Allah Ta’ala Hass kar farmayenge ke, Main teri Hassi Nahi uda raha hoon balke, Main jo chahta hoon karne par Qadir hoon.[21]
Phir 4 daif ahadith aayee hain jin me, al-Qadir aur al-Muqtadir asmaa al-Husna aaye hain. Inn ahadith me, hi do baar lafz-e-al-Muqtadir aya hai, kahin aur nahi.[22]
Phir “Inna Allaha ala kulli shain Qadeer” Quran me 35 dafa aya hai, iss ko Rasoolullah (صلى الله عليه وسلم) ne dua’on me, aur azkaar me iss tarah istemaal kiya hai;
Tirmidhi ki hadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Kya main tumhe Sayyidul Istighfaar ki taraf hidayat na karoon? “Allāhumma anta rabbī lā ilāha illā anta, khalaqtanī wa ana `abduka, wa ana `alā `ahdika wa wa`dika ma-staṭa`tu. A`ūdhu bika min sharri ma ṣana`tu, wa abū'u ilayka bini`matika `alayya wa a`tarifu bidhunūbī faghfirlī dhunūbī innahu lā yaghfirudh-dhunūba illā ant”
Phir aap (صلى الله عليه وسلم) ne farmaya ke, jo shakhs inn kalimaat ko shaam ke waqt kehta hai, uss ke liye ek taqdeer bheji jaati hai subah se pehle aur jannat uss par wajib ho jaati hai, aur jo shakhs inn kalimaat ko subah ke waqt kehta hai, uss ke liye ek taqdeer bheji jaati hai sham se pehle aur jannat uss par wajib ho jaati hai.[23]
Phir Subah aur Sham ke azkaar me alag alag variations ke sath yeh kalimaat aaye hain, La ilaha illallahu, wahdahu la sharika lahu, lahul-mulku wa lahul-hamdu, wa Huwa 'ala kulli shai'in Qadir.[24]
Sahih Muslim ki ek aur hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, har namaz ke baad 33 martaba Subhan Allah, 33 martaba al-Hamdulillah, 33 martaba Allahu Akbar parrhe aur iss ginti ko 100 banane ke liye ye kahe, La ilaha illallahu, wahdahu la sharika lahu, lahul-mulku wa lahul-hamdu, wa Huwa 'ala kulli shai'in Qadir, to Allah (سُبْحَانَهُ وَتَعَالَىٰ) uss bande ke tamam gunah maaf kar dete hain, chahe wo samandar ke jhaag ke barabar hi kyun na ho.[25]
Namaz ke baad parrhne wale issi tarah ke aur kalimaat bhi hain, har ek ko bayan karne ki gunjaish nahi hai, hamari website se dekh sakte hain.[26]
Bukhari aur Muslim ki ahadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, jo shakhs din me 100 baar “La ilaha illallahu, wahdahu la sharika lahu, lahul-mulku wa lahul-hamdu, wa Huwa 'ala kulli shai'in Qadir” parrhega, to Allah usay 10 ghulam bani Ismail se azad karne ka ajr denge, uss ke haq me 100 nekiyan likhi jayengi, 100 gunah maaf honge, aur wo Shaitan se mahfooz kar diya jayega, shaam tak aur iss se behtar koi nahi hoga nek amal karne me, siway uss shakhs ke jo iss se zyada inn kalimaat ko kahe.[27]
Abu Dawood ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, jab koi raat ko bechain ho kar utthay to ye kahe, “La ilaha illallahu, wahdahu la sharika lahu, lahul-mulku wa lahul-hamdu, wa Huwa 'ala kulli shai'in Qadir, Subhan Allahi, wal-Hamdulillahi, La ilaha illallahu, waAllahu Akbar, wa La Haula wala Quwwata illa Billahi, Rabbighfirli” to uss ki dua qabool ho jaati hai aur agar wo utth kar wazu bana kar namaz parrhta hai to uss ki namaz qabool ho jaati hai.[28]
Sunan an-Nasai ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne kaba ka 7 martaba tawaf kiya…Maqam-e-Ibrahim par khade ho gaye aur awaz buland ki, takay log unhe sunay, phir aap (صلى الله عليه وسلم) ne Hajr-e-Aswad ko chuwa aur Safa ki pahadi ki taraf gaye aur kaha ke, hum wahan se shuru karenge jahan se Allah ne shuru’at ki, aap (صلى الله عليه وسلم) Safa ki pahadi par charrhe aur teen baar kaha, “La ilaha illallah, Wahdahu la sharika lah, lahul-mulku wa lahul-hamdu, yuhyi wa yumitu, wa huwaala kulli shayin qadir”,
Phir aap (صلى الله عليه وسلم) ne takbeer ki aur Allah ki hamd bayan ki aur dua ki, phir aap neeche utray paidal chalte huwe, phir daude jab tak ke Marwa ki chadai shuru na ho gayee, Marwa par chadh kar bhi aap (صلى الله عليه وسلم) ne yehi kalimat ko parrha jo Safa par parrhay thay, aur ye mamela chalta raha jab tak ke Sai khatam nahi ho gayee.[29]
Tirmidhi aur Muwatta Imam Malik me hai ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, behtareen dua Arafat ke din ki dua hai, aur behtareen kalimaat jo maine aur mujh se pehle nabiyon ne kahe hai, wo hai, “La ilaha illallahu, wahdahu la sharika lahu, lahul-mulku wa lahul-hamdu, wa Huwa 'ala kulli shai'in Qadir”.[30]
Ye tamam azkaar ka faida ye hoga ke, insaan ka taloq Allah (ربُّ الْعِزَّت) se qayem ho jata hai, aur usay yaqeen ho jata hai ke, Allah har cheez par Qadir hai;
Shaitan ka kaam ye hai ke, wo insaan ka yaqeen Allah se hatta deta hai, aur uss ke dil me shak, khauf, aur mayoosi jaisi cheezen daal deta hai, iss ke nateeje me, banda depression ka shikar ho jata hai.
Depression ka ilaaj hi zikr hai, aur zikr ke zariye banda Allah se constant touch me rehta hai.
Zikr me, subah aur shaam ke azkaar shamil hai, Quran ka parrhna bhi zikr hai, aur Namaz ka qayem karna bhi zikr hai.
Issi liye Quran me kaha gaya ke, Namaz ko qayem karo mere zikr ke liye, mujhe yaad karne ke liye.[31]
Aur Surah al-Ankaboot me farmaya ke, Namaz insaan ko behayai aur gunah se bachati hai, aur Allah ka zikr bohot bhi badi cheez hai.[32]
Iss lafz me samjhane ka bohot hai, wo hum next Saturday In Sha Allah Surah al-Baqarah ki tafseer me agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
Rabbana aatina fid duniya…
References
[1] It was narrated from Yahya bin Talhah bin `Ubaidullah, from his father, that ‘Umar (رضي الله عنه) saw him looking sad and said: “What is the matter with you, O Abu Muhammad? Perhaps you are upset about your cousin being appointed as caliph?” [referring to Abu Bakr(رضي الله عنه)]. He said: “No.” And he spoke highly of Abu Bakr (رضي الله عنه), [then he said:] “But I heard the Prophet (ﷺ) say: `[There is] a word which no one says when he is dying but Allah will relieve him of distress and his colour will brighten.” Nothing prevented me from asking him about it except the fear of not being able to comply with it and I did not ask him about it until he died.” ‘Umar said to him: “I know what it is.” Talhah said to him: “What is it?` ‘Umar said: “Do you know any word that is greater than the word he enjoined his uncle to say when he was dying, ‘La ilaha illallah’?” Talhah said: “You are right. By Allah, that is what it is.”
Grade: Its isnad is Sahih (Darussalam) | Reference: Musnad Ahmad 1386
[2] Narrated 'Abdullah: "A Jew came to the Prophet (ﷺ) and said: 'O Muhammad! Allah will seize the heavens upon a finger, the mountains upon a finger, the earths upon a finger, and the rest of creation upon a finger. Then He says: 'I am the King.'" He said: 'So the Messenger of Allah (ﷺ) laughed until his molars were visible. He said: "They made not a just estimate of Allah such as is due to Him (39:67)."
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنِي مَنْصُورٌ، وَسُلَيْمَانُ الأَعْمَشُ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ، عَنْ عَبْدِ اللَّهِ، قَالَ جَاءَ يَهُودِيٌّ إِلَى النَّبِيِّ صلى الله عليه وسلم فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ يُمْسِكُ السَّمَوَاتِ عَلَى إِصْبَعٍ وَالأَرَضِينَ عَلَى إِصْبَعٍ وَالْجِبَالَ عَلَى إِصْبَعٍ وَالْخَلاَئِقَ عَلَى إِصْبَعٍ ثُمَّ يَقُولُ أَنَا الْمَلِكُ . قَالَ فَضَحِكَ النَّبِيُّ صلى الله عليه وسلم حَتَّى بَدَتْ نَوَاجِذُهُ قَالَ : (ومَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ ) . قَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ .
[3] It was narrated from Abu Dharr that the Messenger of Allah (ﷺ) said: “Allah the Blessed and Exalted says: ‘O My slaves, all of you are sinners except those whom I have saved. So ask Me for forgiveness, I will forgive you. Whoever among you knows that I have the power to forgive and asks Me to forgive by My power, I will forgive him. All of you are astray except those whom I guide. Ask Me for guidance and I will guide you. All of you are poor except those whom I enrich (make independent of means). Ask of Me and I will grant you provision. Even if your living and your dead, your first and your last, your fresh and your dry, were all as pious as the most pious among My slaves, that would not increase my dominion as much as a gnat’s wing, and if they were to be as evil as the most evil among My slaves, that would not detract from My dominion as much as a gnat’s wing. Even if your living and your dead, your first and your last, your fresh and your dry, were to join together and each of them were to ask for all that he wishes for, that would only detract from My dominion as much as if one of you were to pass by the edge of the sea and dip a needle in it and withdraw it. That is because I am the Most Generous, Majestic. I give with a word; when I will something, all I do is say to it “Be!” – and it is.’”
[9] Ziyad related to me from Malik that he had heard a man he trusted of the people of knowledge say, "The Messenger of Allah, may Allah bless him and grant him peace, was shown the lifespans of the people (who had gone) before him, or what Allah willed of that, and it was as if the lives of the people of his community had become too short for them to be able to do as many good actions as others before them had been able to do with their long lives, so Allah gave him Laylat al- Qadr, which is better than a thousand months."
[10] Ziyad related to me from Malik that he had heard that Said ibn al-Musayyab used to say, "Whoever is present at isha on Laylat al-Qadr has taken his portion from it."
[11] ‘Ubada b. as-Samit said that the Prophet came out to inform them about lailat al-qadr, but finding two Muslims disputing together he said, “I came out to inform you about lailat al-qadr, but so and so and so and so had a dispute, and the knowledge of it has been withdrawn. That, however, may perhaps be better for you, so seek it on the ninth, the seventh and the fifth.” (i.e. the twenty-ninth, twenty-seventh, and twenty-fifth). [Bukhari transmitted it]
[12] 'Aishah (May Allah be pleased with her) reported: The Messenger of Allah (ﷺ) used to observe I'tikaf in the last ten days of Ramadan and say, "Seek Lailat-ul-Qadr (Night of Decree) in the odd nights out of the last ten nights of Ramadan." [Al- Bukhari].
وعنها، رضي الله عنها، أن رسول الله صلى الله عليه وسلم قال: "تحروا ليلة القدر في الوتر من العشر الأواخر من رمضان" ((رواه البخاري)).
Zirr b. Hubaish said: I questioned Ubayy b. Ka'b about a statement by his brother [not actual brother] Ibn Mas'ud to the effect that anyone who gets up for prayer every night in the year will hit upon lailat al-qadr, and he replied, “God have mercy on him! He meant that people should not content themselves [with that might alone]. He knew that it was in Ramadan among the last ten nights and that it was the twenty-seventh.” He then swore without any reservation that it was the twenty-seventh, and when I asked, “On what ground do you state that, Abul Mundhir? [Ubayy's kunya]” he replied, “By the indication (or sign)* of which God’s messenger informed us, viz. that the sun rises on that day without rays.” *An alternative, the transmitter not being sure which word was used. (*An alternative, the transmitter not being sure which word was used.) [Muslim transmitted it]
[14] Abu Hurairah (May Allah be pleased with him) reported: The Prophet (ﷺ) said, "Whosoever performs Qiyam during Lailat-ul-Qadr (Night of Decree), with Faith and being hopeful of Allah's reward, will have his former sins forgiven." [Al-Bukhari and Muslim].
وعن أبي هريرة رضي الله عنه، عن النبي صلى الله عليه وسلم قال: "من قام ليلة القدر إيمانا واحتسابًا غفر له ما تقدم من ذنبه". ((متفق عليه)) .
[15] 'Aishah (May Allah be pleased with her) reported: I asked: "O Messenger of Allah! If I realize Lailat-ul-Qadr (Night of Decree), what should I supplicate in it?" He (ﷺ) replied, "You should supplicate: Allahumma innaka 'afuwwun, tuhibbul-'afwa, fa'fu 'anni (O Allah, You are Most Forgiving, and You love forgiveness; so forgive me)." [At-Tirmidhi].
وعنها قالت: قلت: يا رسول الله أرأيت إن علمت أي ليلة القدر ما أقول فيها؟ قال: "قولي: اللهم إنك عفو تحب العفو فاعفُ عني" ((رواه الترمذي وقال حديث حسن صحيح))
[19] Narrated Jabir bin `Abdullah: when this Verse:--'Say (O Muhammad!): He has Power to send torments on you from above,' (6.65) was revealed; The Prophet (ﷺ) said, "I take refuge with Your Face." Allah revealed:-- '..or from underneath your feet.' (6.65) The Prophet (ﷺ) then said, "I seek refuge with Your Face!" Then Allah revealed:--'...or confuse you in party-strife.' (6.65) Oh that, the Prophet (ﷺ) said, "This is easier."
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا حَمَّادٌ، عَنْ عَمْرٍو، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ لَمَّا نَزَلَتْ هَذِهِ الآيَةُ {قُلْ هُوَ الْقَادِرُ عَلَى أَنْ يَبْعَثَ عَلَيْكُمْ عَذَابًا مِنْ فَوْقِكُمْ} قَالَ النَّبِيُّ صلى الله عليه وسلم " أَعُوذُ بِوَجْهِكَ ". فَقَالَ {أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ} فَقَالَ النَّبِيُّ صلى الله عليه وسلم " أَعُوذُ بِوَجْهِكَ ". قَالَ {أَوْ يَلْبِسَكُمْ شِيَعًا} فَقَالَ النَّبِيُّ صلى الله عليه وسلم " هَذَا أَيْسَرُ ".
Narrated Jabir bin `Abdullah: When the (following) Verse was revealed to Allah's Messenger (ﷺ): 'Say: He has power to send torment on you from above,'..(6.65) he said, "O Allah! I seek refuge with Your Face (from that punishment)." And when this was revealed: '..or from beneath your feet.' (6.65) he said, "O Allah! I seek refuge with Your Face (from that)." And when this Verse was revealed: '..or to cover you with confusion in partystrife, and make you to taste the violence of one another,'...(6.65) he said: "These two warnings are easier (than the previous ones).
حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا سُفْيَانُ، قَالَ عَمْرٌو سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ ـ رضى الله عنهما ـ يَقُولُ لَمَّا نَزَلَ عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم {قُلْ هُوَ الْقَادِرُ عَلَى أَنْ يَبْعَثَ عَلَيْكُمْ عَذَابًا مِنْ فَوْقِكُمْ} قَالَ " أَعُوذُ بِوَجْهِكَ ". {أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ} قَالَ " أَعُوذُ بِوَجْهِكَ ". فَلَمَّا نَزَلَتْ {أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ} قَالَ " هَاتَانِ أَهْوَنُ أَوْ أَيْسَرُ ".
[20] Narrated Abu Hurairah: that the Messenger of Allah (ﷺ) said: "People will be gathered in three classes on the Day of Resurrection: A class walking, a class riding, and a class upon their faces." It was said: "O Messenger of Allah! How will they walk upon their faces?" He said: "Indeed the One Who made them walk upon their feet, is able to make them walk upon their faces. Verily they will try to protect their faces from every bump and thorn."
يُحشرُ النَّاسُ يومَ القيامةِ ثلاثةَ أصنافٍ صنفًا مشاةً وصنفًا رُكبانًا وصنفًا على وجوهِهم قيلَ يا رسولَ اللَّهِ وَكيفَ يمشونَ على وجوهِهم قالَ إنَّ الَّذي أمشاهم على أقدامِهم قادرٌ على أن يُمشيَهم على وجوهِهم أما إنَّهم يتَّقونَ بوجوهِهم كلَّ حدبٍ وشوكٍ
الراوي : أبو هريرة | المحدث : ابن حجر العسقلاني | المصدر : هداية الرواة
الصفحة أو الرقم : 5/167 | خلاصة حكم المحدث : [حسن كما قال في المقدمة]
التخريج : أخرجه الترمذي (3142) واللفظ له، وأحمد (8755)
[21] Ibn Mas'ud reported: Verily the Messenger of Allah said: The last to enter Paradise would be a man who would walk once and stumble once and be burnt by the Fire once. Then when he gets beyond it, he will turn to it and say: Blessed is He Who has saved me from thee. Allah has given me something He has not given to any one of those in earlier or later times. Then a tree would be raised up for him and he will say: O my Lord I bring me near this tree so that I may take shelter in its shade and drink of its water. Allah, the Exalted and Great, would say: O son of Adam, if I grant you this, you will ask Me for something else. He would say: No. my Lord. And he would promise Him that he would not ask for anything else. His Lord would excuse him because He sees what he cannot help desiring; so He would bring him near it, and he would take shelter in its shade and drink of its water. Afterwards a tree more beautiful than the first would be raised up before him and he would say: O my Lord! bring me near this tree in order that I may drink of its water and take shelter in its shade and I shall not ask Thee for anything else. He (Allah) would say: O son of Adam, if I bring you near it you may ask me for something else. He would promise Him that he would not ask for anything else. His Lord will excuse him because He would see something he cannot help desiring. So He would bring him near it and he would enjoy its shade and drink its water. Then a tree would be raised up for him at the gate of the Paradise, more beautiful than the first two. He would say: O my Lord! bring me near this (tree) so that I may enjoy its shade and drink from its water. I shall not ask Thee for anything else. He (Allah) would say: O son of Adam! did you not promise Me that you would not ask Me anything else? He would say: Yes, my Lord, but I shall not ask Thee for anything else. His Lord would excuse him for He sees something the temptation of which he could not resist. He (Allah) would bring him near to it, and when He would bring him near it he would hear the voices of the inhabitants of the Paradise. He would say: O my Lord! admit me to it. He (Allah) would say: O son of Adam, what will bring an end to your requests to Me? Will it please you if I give you the whole world and a like one along with it? He will say: O my Lord! art Thou mocking at me, though Thou art the Lord of the worlds? Ibn Mas'ud laughed and asked (the hearers): Why don't you ask me what I am laughing at. They (then) said: Why do you laugh? He said: It is in this way that the Messenger of Allah (ﷺ) laughed. They (the companions of the Holy Prophet) asked: Why do you laugh. Messenger of Allah? He said: On account of the laugh of the Lord of the universe, when he ldesirer of Paradise) sai Thou mocking at me though Thou art the Lord of the worlds? He would say: I am not mocking at you, but I have power to do whatever I will.
[22] Abu Huraira reported God’s messenger as saying, “God Most High has ninety-nine names. He who retains them in his memory will enter paradise. He is God than whom there is no god, the Compassionate, the Merciful, the King, the Holy, the Source of Peace, the Preserver of security, the Protector, the Mighty, the Overpowering, the Great in Majesty, the Creator, the Maker, the Fashioner, the Forgiver, the Dominant, the Bestower, the Provider, the Decider, the Knower, the Withholder, the Plentiful Giver, the Abaser, the Exalter, the Honourer, the Humiliator, the Hearer, the Seer, the Judge, the Just, the Gracious, the Informed, the Clement, the Incomparably Great, the Forgiving, the Rewarder, the Most High, the Most Great, the Preserver, the Sustainer, the Reckoner, the Majestic, the Generous, the Watcher, the Answerer, the Liberal, the Wise, the Loving, the Glorious, the Raiser, the Witness, the Real, the Trustee, the Strong, the Firm, the Patron, the Praiseworthy, the All-Knowing, the Originator, the Restorer to life, the Giver of life, the Giver of death, the Living, the Eternal, the Self-sufficient, the Grand, the One, the Single, He to whom men repair, the Powerful, the Prevailing, the Advancer, the Delayer, the First, the Last, the Outward, the Inward, the Governor, the Sublime, the Amply Beneficent, the Accepter of Repentance, the Avenger, the Pardoner, the Kindly, the Ruler of the Kingdom, the Lord of Majesty and Splendour, the Equitable, the Gatherer, the Independent, the Enricher, the Depriver, the Harmer, the Benefiter, the Light, the Guide, the First Cause*, the Enduring, the Inheritor, the Director, the Patient.” *Or, 'the Incomparable' (al-badi'). Tirmidhi and Baihaqi, in [Kitab] ad-Da'awat al-kabir, transmitted it, Tirmidhi saying this a gharib tradition.
Abu Hurairah narrated that the Messenger of Allah (ﷺ) said: “Indeed, Allah has ninety-nine Names, one hundred less one, whoever counts them shall enter Paradise. He is Allah, the one whom there is none worthy of worship except for Him (Allāhu Lā Ilāha Illā Huwa), the Most Merciful (to the creation) (Ar-Raḥmān), the Most Beneficent (to the believers) (Ar-Raḥīm), the King (Al-Malik), the Free of Deficiencies (Al-Quddūs), the Granter of Safety (As-Salām), the Granter of Security (Al-Mu’min), the Watcher (Al-Muhaimin), the Mighty (Al-`Azīz), the Compeller (Al-Jabbār), the Supreme (Al-Mutakabbir), the Creator (Al-Khāliq), the Originator (Al-Bāri’), the Fashioner (Al-Muṣawwir), the Pardoner (Al-Ghaffār), the Overwhelming (Al-Qahhār), the Giving (Al-Wahhāb), the Provider (Ar-Razzāq), the Opener (Al-Fattāḥ), the Knowing (Al-`Alīm), the Taker (Al-Qābiḍ), the Giver (Al-Bāsiṭ), the Abaser (Al-Khāfiḍ), the Exalter (Ar-Rāfi`), the One who grants honor (Al-Mu`izz), the One who humiliates (Al-Mudhil), the Hearing (As-Samī`), the Seeing (Al-Baṣīr), the Judge (Al-Ḥakam), the Just (Al-`Adl), the Kind (Al-Laṭīf), the Aware (Al-Khabīr), the Forbearing (Al-Ḥalīm), the Magnificent (Al-`Aẓīm), the Oft-Forgiving (Al-Ghafūr), the Grateful (Ash-Shakūr), the Most High (Al-`Aliyy), the Great (Al-Kabīr), the Guardian (Al-Ḥafīẓ), the Powerful (Al-Muqīt), the Reckoner (Al-Ḥasīb), the Glorious (Al-Jalīl), the Generous (Al-Karīm), the Watcher (Ar-Raqīb), the Responder (Al-Mujīb), the Liberal Giver (Al-Wāsi`), the Wise (Al-Ḥakīm), the Loving (Al-Wadūd), the Majestic (Al-Majīd), the Reviver (Al-Bā`ith), the Witness (Ash-Shahīd), the Truth (Al-Ḥaqq), the Guarantor (Al-Wakīl), the Strong (Al-Qawiyy), the Firm (Al-Matīn), the One Who Aids (Al-Waliyy), the Praiseworthy (Al-Ḥamīd), the Encompasser (Al-Muḥṣi), the One Who Begins things (Al-Mubdi’), the One Who brings things back (Al-Mu`īd), the One Who gives life (Al-Muḥyi), the One Who causes death (Al-Mumīt), the Living (Al-Ḥayyu), the Self-Sufficient (Al-Qayyūm), the One Who brings into existence (Al-Wājid), the Illustrious (Al-Mājid), the One (Al-Wāḥid), the Master (Aṣ-Ṣamad), the Able (Al-Qādir), the Powerful (Al-Muqtadir), the One who hastens (Al-Muqaddim), the One who delays (Al-Mu’akhkhir), the First (Al-Awwal), the Last (Al-Ākhir), the Apparent (Aẓ-Ẓāhir), the Inner (Al-Bāṭin), the Owner (Al-Wāli), the Exalted (Al-Muta`āli), the Doer of Good (Al-Barr), the Acceptor of repentance (At-Tawwāb), the Avenger (Al-Muntaqim), the Pardoning (Al-`Afuww), the Kind (Ar-Ra’ūf), the Owner of Dominion (Mālikul-Mulk), the Possessor of Glory and Generosity (Dhul Jalāli wal Ikrām), the One who does justice (Al-Muqsiṭ), the Gatherer (Al-Jāmi`), the Rich (Al-Ghaniyy), the Enricher (Al-Mughni), the Preventer (Al-Māni`), the Harmer (Aḍ-Ḍār), the One who benefits (An-Nāfi`), the Light (An-Nūr), the Guide (Al-Hādi), the Originator (Al-Badī`), the Lasting (Al-Bāqi), the Inheritor (Al-Wārith), the Guide (Ar-Rashīd), the Tolerant (Aṣ-Ṣabūr).”
It was narrated from Abu Hurairah that : the Messenger of Allah (saas) said: "Allah has ninety-nine names, one hundred less one, for He is One and loves the odd (numbered). Whoever learns them will enter Paradise. They are: Allah, Al-Wahid (the One), As-Samad (the Self-Sufficient Master who all creatures need, He neither eats nor drinks), Al-Awwal (the First), Al-Akhir (the Last), Az-Zahir (the Most High), Al-Batin (the Most Near), Al-Khaliq (the Creator), Al-Bari (the Inventor of all things), Al-Musawwir (the Bestower of forms), Al-Malik (the King), Al-Haqq (the Truth), As-Salam (the One free from all defects), Al-Mu'min (the Giver of security), Al-Muhaymin (the Watcher over His creatures), Al-'Aziz (the All-Mighty), Al-Jabbar (the Compeller), Al-Mutakabbir (the Supreme), Ar-Rahman (the Most Gracious), Ar-Rahim (the Most Merciful), Al-Latif (the Most Subtle and Courteous), Al-Khabir (the Aware), As-Sami' (the Hearing), Al-Basir (the Seeing), Al-'Alim (the All-Knowing), Al-'Azim (the Most Great), Al-Barr (the Source of goodness), Al-Muta'al (the Most Exalted), Al-Jalil (the Sublime One), Al-Jamil (the Beautiful), Al-Hayy (the Ever-Living), Al-Qayyum (the One Who sustains and protects all that exists), Al-Qadir (the Able), Al-Qahir (the Irrestible), Al-'Ali (the Exalted), Al-Hakim (the Most Wise), Al-Qarib (the Ever-Near), Al-Mujib (the Responsive), Al-Ghani (the Self-Sufficient), Al-Wahhab (the Bestower), Al-Wadud (the Loving), Ash-Shakur (the Appreciative), Al-Majid (the Most Gentle), Al-Wajid (the Patron), Al-Wali (the Governor), Al-Rashid (the Guide), Al-'Afuw (the Pardoner), Al-Ghafur (the Forgiver), Al-Halim (the Forbearing One), Al-Karim (the Most Generous), At-Tawwab (the Acceptor of Repentance), Ar-Rabb (the Lord and Cherisher), Al-Majid (the Most Glorious), Al-Wali (the Helper), Ash-Shahid (the Witness), Al-Mubin (the Manifest), Al-Burhan (the Proof), Ar-Ra'uf (the Compassionate), Ar-Rahim (the Most Merciful), Al-Mubdi' (the Originator), Al-Mu'id (the Restorer), Al-Ba'ith (the Resurrector), Al-Warith (the Supreme Inheritor), Al-Qawi (the All-Strong), Ash-Shadid (the Severe), Ad-Darr (the One Who harms), An-Nafi' (the One Who benefits), Al-Baqi' (the Everlasting), Al-Waqi (the Protector), Al-Khafid (the Humble), Ar-Rafi' (the Exalter), Al-Qabid (the Retainer), Al-Basit (the Expander), Al-Mu'izz (the Honorer), Al-Mudhill (the Humiliator), Al-Muqsit (the Equitable), Ar-Razzaq (the Providor), Dhul-Quwwah (the Powerful), Al-Matin (the Most Strong), Al-Qa'im (the Firm), Ad-Da'im (the Eternal), Al-Hafiz (the Guardian), Al-Wakil (the Trustee), Al-Fatir (the Originator of creation), As-Sami' (the Hearer), Al-Mu'ti (the Giver), Al-Muhyi (the Giver of life), Al-Mumit (the Giver of death), Al-Mani' (the Withholder), Al-Jami' (the Gatherer), Al-Hadi (the Guide), Al-Kafi (the Sufficient), Al-Abad (the Eternal), Al-'Alim (the Knower), As-Sadiq (the Truthful), An-Nur (the Light), Al-Munir (the Giver of light), At-Tamm (the Perfect), Al-Qadim (the Earlier), Al-Witr (the One), Al-Ahad (the Lone), As-Samad [(the Self-sufficient Master, Who all creatures need, (He neither eats no drinks)]. He begets not, nor was He begotten. And there is none co-equal or comparable unto him."(One of the narrators) Zuhair said: We heard from more than one of the scholars that the first of these (names) should begin after saying: La ilaha illallahu wahdahu la sharika lahu, lahul-mulku wa lahul-hamdu, bi yadihil-khair wa Huwa 'ala kulli shay-in Qadir, la ilaha illallahu lahul-asma'ul-husna [None has the right to be worshipped but Allah, with no partner or associate. His is the dominion and all praise is His. In His Hand is (all) goodness, and He is Able to do all things, none has the right to be worshipped but Allah, and His are the (Most) Beautiful Names].
[23] Shaddad bin Aws narrated that: The Prophet (ﷺ) said to him: “Should I not direct you to the chief of supplications for forgiveness? ‘O Allah, You are my Lord, there is none worthy of worship except You, You created me and I am Your slave. I am adhering to Your covenant and Your promise as much as I am able to, I seek refuge in You from the evil of what I have done. I admit to You your blessings upon me, and I admit to my sins. So forgive me, for there is none who can forgive sins except You (Allāhumma anta rabbī lā ilāha illā anta, khalaqtanī wa ana `abduka, wa ana `alā `ahdika wa wa`dika ma-staṭa`tu. A`ūdhu bika min sharri ma ṣana`tu, wa abū'u ilayka bini`matika `alayya wa a`tarifu bidhunūbī faghfirlī dhunūbī innahu lā yaghfirudh-dhunūba illā ant).’ None of you says it when he reaches the evening, and a decree comes upon him before he reaches morning, except that Paradise becomes obligatory upon him. And none says it when he reaches the morning, and a decree comes upon him before he reaches evening, except that Paradise becomes obligatory for him.”
[24] Abu Ayyub Al-Ansari (May Allah be pleased with him) reported: The Prophet (ﷺ) said: "He who utters ten times: 'La ilaha illallahu, wahdahu la sharika lahu, lahulmulku wa lahulhamdu, wa Huwa 'ala kulli sha'in Qadir (there is no true god except Allah. He is One and He has no partner with Him. His is the sovereignty and His is the praise, and He is Omnipotent),' he will have a reward equal to that for freeing four slaves from the progeny of Prophet Isma'il." [Al- Bukhari and Muslim].
وعن أبي أيوب الأنصاري رضي الله عنه عن النبي صلى الله عليه وسلم قال: "من قال لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، وهو على كل شيء قدير، عشر مرات، كان كمن أعتق أربعة أنفس من ولد إسماعيل" ((متفق عليه)).
Abdullah b. Mas'ud reported that when it was evening Allah's Messenger (ﷺ) used to supplicate: "We entered upon evening and the whole Kingdom of Allah also entered upon evening and praise is due to Allah. There is no god but Allah, the One Who has no partner with Him." Hasan said that Zubaid reported to him that he memorised it from Ibrahim in these very words." His is the Sovereignty and Praise is due to Him, and He is Potent over everything. O Allah, I beg of Thee the good of this night and I seek refuge in Thee from the evil of this night and the evil which follows it. O Allah, I seek refuge in Thee from sloth, from the evil of vanity. O Allah, I seek refuge in Thee from torment in the Hell-Fire and from torment in the grave."
[25] Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "He who recites after every prayer: Subhan-Allah (Allah is free from imperfection) thirty-three times; Al-hamdu lillah (praise be to Allah) thirty-three times; Allahu Akbar (Allah is Greatest) thirty-three times; and completes the hundred with: La ilaha illallahu, wahdahu la sharika lahu, lahul-mulku wa lahul-hamdu, wa Huwa 'ala kulli shai'in Qadir (there is no true god except Allah. He is One and He has no partner with Him. His is the sovereignty and His is the praise, and He is Omnipotent), will have all his sins pardoned even if they may be as large as the foam on the surface of the sea." [Muslim].
وعنه عن رسول الله صلى الله عليه وسلم قال: "من سبح الله في دبر كل صلاة ثلاثًا وثلاثين، وحمد الله ثلاثًا وثلاثين، وكبر الله ثلاثًا وثلاثين، وقال تمام المائة: لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، وهو على كل شيء قدير، غفرت خطاياه وإن كانت مثل زبد البحر” ((رواه مسلم))
[26] Mughira b. Shu'ba wrote to Mu'awiya: When the Messenger of Allah (ﷺ) finished the prayer and pronounced salutation he uttered (this supplication):" There is no god but Allah. He is alone, Who has no partner. To Him belongs the sovereignty and to Him praise is due and He is Potent over every. thing. O Allah! no one can withhold what Thou givest, or give what Thou withholdest, and the riches cannot avail a wealthy person with Thee."
[27] Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "He who utters a hundred times in a day these words: 'La ilaha illallahu, wahdahu la sharika lahu, lahul-mulku wa lahul-hamdu, wa Huwa 'ala kulli sha'in Qadir (there is no true god except Allah. He is One and He has no partner with Him; His is the sovereignty and His is the praise, and He is Omnipotent),' he will have a reward equivalent to that for emancipating ten slaves, a hundred good deeds will be recorded to his credit, hundred of his sins will be blotted out from his scroll, and he will be safeguarded against the devil on that day till the evening; and no one will exceed him in doing more excellent good deeds except someone who has recited these words more often than him. And he who utters: 'Subhan-Allahi wa bihamdihi (Allah is free from imperfection and His is the praise)' one hundred times a day, his sins will be obliterated even if they are equal to the extent of the foam of the ocean." [Al-Bukhari and Muslim].
وعنه أن رسول الله صلى الله عليه وسلم قال: "من قال لا إله إلا الله وحده لا شريك له، له الملك، وله الحمد، وهو على كل شيء قدير، في يوم مائة مرة كانت له عدل عشر رقاب وكتبت له مائة حسنة، ومحيت عنه مائة سيئة، وكانت له حرزًا من الشيطان يومه ذلك حتى يمسي، ولم يأتِ أحد بأفضل مما جاء به إلا رجل عمل أكثر منه" وقال: "من قال سبحان الله وبحمده، في يوم مائة مرة حطت عنه خطاياه وإن كانت مثل زبد البحر" ((متفق عليه)).
[28] ‘Ubadah b. al-Samit reported the Messenger of Allah (May peace be upon him) as saying; If anyone is alarmed while asleep and he says when awakes : there is no god but Allah alone Who has no partner, to whom dominion belongs, to whom praise is due, and who has power over everything (omnipotent). Glory be to Allah, and praise be to Allah, and there is no god but Allah, and then he prays: O my Lord, forgive me. Abu Dawud said : Al-Walid’s version has; and he prays, his prayer will be answered. If he gets up, performs ablution, and prays, his prayer will be accepted.
[29] It was narrated that Jabir said: "The Messenger of Allah circumambulated the House seven times, walking rapidly in three circuits and walking (at a normal pace)b in three. Then he stood at the Maqam (place) of Ibrahim as a place of prayer, raising his voice so that the people could hear. Then he went and touched the Black Stone and went (to perform Sai) and said: 'We will start with that with which Allah started.' So he started with As-Safa, climbing up until he could see the House and he said three times: ''La ilaha illallah, Wahdahu la sharika lah, lahul-mulku wa lahul-hamdu, yuhyi wa yumitu, wa huwaala kulli shayin qadir (There is none worthy of worship except Allah alone with no partner or associate, His is the dominion and to Him be praise, He gives life and death, and He has power over all things).' Then exclaimed Allah's greatness and praised Him, then he supplicated as much as was decreed for him. Then he came down walking, until he reached level ground at the bottom of the valley. Then he hastened until the ground began to rise. Then he walked until he came to Al-Marwah and climbed up it, and when he could see the house he said: 'La ilaha illallah, Wahdahu la sharika lah, lahul-mulku wa lahul-hamdu, yuhyi wa yumitu, wa huwaala kulli shayin qadir (There is none worthy of worship except Allah alone with no partner or associate, His is the dominion and to Him be praise, He gives life and death, and He has power over all things).' He said that three times, then he remembered Allah, and glorified and praised Him, then he supplicated there for as long as Allah willed. And he did that until he had finished Sai."
[30] ‘Amr b. Shu'aib, on his father’s authority, quoted his grandfather as saying that the Prophet said, “The best supplication is that on the day of ‘Arafa, and the best thing which I and the prophets before me have said is, ‘There is no god but God alone who has no partner; to Him belongs the dominion, to Him praise is due, and He is omnipotent’.’’ [Tirmidhi transmitted it, and Malik transmitted on the authority of Talha b. ‘Ubaidallah up to “who has no partner.”]
Qareeb hai ke, bijli ki chamak unn ki basarat chheen le, yani aankhon ki binayi salb kar le, jab bijli chamakti hai to unn par roshni padti hai, to uss roshni me chalte hain, aur jab andhera ho jata hai to ruk jaate hain, aur khade ke khade reh jaate hain, aur agar Allah (سُبْحَانَهُ وَتَعَالَىٰ) chahta to unn ke kaano ke sunne ki taqat aur aankhon ke dekhne ke salahiyat ko salb kar leta, yaqeenan Allah har cheez par qadir hai.
Lafz-e-Qadeer ke pichle hisson me jo ahadith humne suna, uss me;
Waqt aur zindagi ki lambai ka andaza lagane par, ahadith sunay
Cheezon ki lambai ka andaza lagane par,
Volume of solids aur liquids ka andaza lagane par,
Awaz ki oonchai ka andaza lagane par,
Niyyat ka andaza lagane par,
Phir Taqdeer ke likh diye jaane par,
Taqdeer par imaan laane par,
Taqdeer ka inkaar karne walon par,
Nazar baandhne se Taqdeer nahi badalti par,
Taqdeer ka likha poora honay par,
Aur Taqdeer me konsi cheezen shamil hain,
Buri nazar Taqdeer ko paar kar jaati hai, inn tamam topics par hum ahadith sunn chuke hain.
Iss ke aagay aaj hum ahadith sunenge;
Taqdeer kin cheezon se badalti hai
Taqdeer kin cheezon se badalti hai par;
Abhi tak jo ahadith hum sunn rahe thay, unn se hume yaqeen ho gaya ke, faa’el-e-haqiqi, to sirf Allah (سُبْحَانَهُ وَتَعَالَىٰ), Taqdeer unhone likh di hai, aur uss me jo likha hai, wo ho kar rehta hai.
To kya Taqdeer badal hi nahi sakti?
Ibn Majah, Sahih at-Targheeb, Sharah at-Tahawi, aur Sharh as-Sunnah ki ahadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, kisi shakhs ki Umar neki ke alawa koi cheez nahi badhati, aur Taqdeer ko koi cheez nahi ttaal sakti siway dua ke…[1]
Bukhari, Adab al-Mufrad, Nasai, Abu Dawood, Ibn Majah aur Tirmidhi ki ahadith, Jabir bin Abdullah (رضي الله عنه) farmate hain ke, Rasoolullah (صلى الله عليه وسلم) hume apne tamam mamelaat me Istikhara karne ki ussi tarah taleem dete thay, jaise Quran ka koi Surah sikhaya karte. Aap (صلى الله عليه وسلم) farmate, jab koi ahem mamela tumhare saamne ho to, Farz namaz ke alawa, do rakat nafil parrhne ke baad, ye dua parrhay:
Aye mere Allah! Main tujh se teray ilm ki badaulat khair talab karta hoon aur teri qudrat ki badaulat tujh se taqat maangta aur tere fazal-e-azeem ka talabgaar hoon ke, Qudrat tu hi rakhta hai aur mujhe koi qudrat nahi, ilm tujh hi ko hai, aur main kuch nahi jaanta aur tu tamam chhupi huwi baaton ko jaan-ne wala hai,
Aye mere Allah! Agar tu jaanta hai ke ye kaam jis ke liye istikhara kiya ja raha hai, mere deen, duniya aur mere kaam ke anjaam ke etebaar se mere liye behtar hai, ya (Aap (صلى الله عليه وسلم) ne farmaya ke) mere liye waqti taur par aur anjaam ke etebaar se ye (khair hai) to usay mere liye meri taqdeer ka hissa bana de aur uss ka husool mere liye asaan kar aur phir uss me mujhe barkat ata kar,
Aur agar tu jaanta hai ke ye kaam mere deen, duniya aur mere kaam ke anjaam ke etebaar se bura hai, Ya (Aap (صلى الله عليه وسلم) ne farmaya ke) mere mamele me waqti taur par aur anjaam ke etebaar se (bura hai), to usay mujh se hatta de, (ya door karde) aur mujhe bhi uss se hatta de, phir mere liye khair muqaddar farma de, jahan bhi wo ho aur uss se mere dil ko mutma’een bhi kar de.
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, iss dua me jahan “haza al-Amr” hai uss ki jagah uss kaam ka naam le.[2]
Hisn al-Muslim me bhi ye dua hai, aur wahan sath me jo Bukhari ki hadith hai, uss me ye bhi hai ke, aap (صلى الله عليه وسلم) ne farmaya, Jo koi khaliq se mashwara talab karega, usay pachtawa nahi hoga aur jo musalmano ki naseehat hasil karega wo apne faislon par etemaad mehsoos karega, kyun ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) Quran me, Surah Aal-e-Imran me farmate hain ke:
“Aye Muhammad (صلى الله عليه وسلم)! Allah ki meherbaani se aap unn ke haq me bohot narm hain, agar aap (صلى الله عليه وسلم) sakht mizaaj hotay to ye aap ke ird-gird se bhaag khade hotay, to unhe maaf kar dijiye aur unn ke liye (Allah se) maghfirat maangiye, aur apne kaamo me unn se mashwara liya kijiye, aur jab kisi kaam ka faisla kar lein, to ab Allah Ta’ala par tawakkal kijiye, beshak, Allah (سُبْحَانَهُ وَتَعَالَىٰ) tawakkal karne walon ko pasand karta hai”[3].[4]
Inn ahadith se ye samajh me ata hai ke, dua taqdeer ko badal sakti hai, aur ye Allah ki azeem qudrat ka hissa hai ke wo insaan ki taqdeer badal de, agar wo uss ke haq me behtar hai.
Namaz aur dua-e-istikhara ek decision making tool hai, jis se hum khair talab kar sakte hain.
Baba’on ke paas, Kahino ke paas, faal kholne walon ke paas jaane ki zaroorat nahi hai, future maloom karne, taqdeer me kya likha hai, maloom karne ke liye.
Aur Taqdeer me kya likha hai, wo maloom karne ki zaroorat bhi nahi hai.
Aur agar taqdeer me kya likha hai, wo maloom ho jaye to insaan pareshaan hi nahi, balke pagal ho jayega, ye sonch sonch kar ke, wo bimar padhne wala hai, ya marne wala hai, ya usay nuqsaan hone wala hai, ya jo koi bhi bura ya achha mamela ho.
Agar achhai ke baare me pata ho jaye, to pata nahi insaan kya kya karega.
Lekin, Rehmatuli al-Alameen (صلى الله عليه وسلم) ne hume bata diya ke, bina taqdeer maloom kare ke, hum apne mamelaat me Allah Ta’ala se Khair kaise talab kar sakte hain, aur agar wo khair hamari taqdeer ka hissa nahi bhi hai, to hum Allah se dua kar rahe hain ke, usay hamari taqdeer bana de aur agar koi mamela hamare liye khair nahi hai to, jo khair hai wo ata kare, chahe wo hamare taqdeer me pehle se tha ya nahi.
Sath me, musalmano ko ek karne ka kaam bhi bata diya ke, apas me ek doosre se mashwara karo, ask the one who knows, ask the expert for his advice. Takay jo faisle hum kare, mashwara karne ke baad, ek alag qism ka confidence aa jata hai ke, ek to Allah se Khair maang liya aur doosre mashwara kar ke jo best practice hai wo bhi pata ho gayee aur uss tareeqe se kaam kar rahe hain.
Ek alag hi khair-o-barkat ka mamela hota hai.
To, Istikhara ke baare me jo abhi humne suna, wohi tareeqa hai istikhara karne ka; iss me khwaab dekhne ki zaroorat nahi hai, aur na khwaab ata. Science ke mutabiq, Insaan jo sonchta rehta, wohi usay khwaab me dikhayee deta,...
Aur na koi aur aap ke liye Istikhara kar sakta, kuch saal pehle, Q-TV par ek sahab aa kar annouce kar rahe thay ke, aapne jo istikhara ki darkhaast bheji thi, maine wo dekh liya hai, aap wo ladke se bachhi ka rishta pakka kar di jiye…
To ye sab paise kamane ke chonchle hain, iss ka istikhara se koi taloq nahi hai, mere paytt me dard hai to dawa main hi khaoonga, koi aur mere liye dawa nahi kha sakta.
Aur khaas baat ye hai ke, faisla karte waqt to sab se pehle ye dekhna hai ke, wo kaam jo karne ja rahe hain, wo halal hai ya nahi?
Agar wo kaam haram hai, wo hum nahi kar sakte, pehla decision to ye hoga. Matlab ye ke, haram kaamo ke beech me istikhara nahi hoti. Chori karoon ya Daka daaloon, istikhara nahi kar sakte.
Aur agar halal kaamo me, aap ke saamne do raaste hain, jaise mareez ko Apollo le jana hai ya Care le jana hai ya koi aur Hospital, ya phir konse college me admission lena hai, dono achhe college hain, fees bhi theek hai, to aise halal kaamo me istikhara kar sakte hain.
To, istikhara karne ke baad, mashwara karne ke baad, jis cheez ka faisla kiya ho, uss ki taraf badh jana chahiye, agar wo mamela hamare liye khair hoga to Allah (سُبْحَانَهُ وَتَعَالَىٰ) uss me asani de dete hain, aur agar nahi hoga to kuch aur khair hume ata kar diya jata hai.
Beher-haal, taqdeer dua se badalti hai aur taqdeer badalne par Allah (ربُّ الْعِزَّت) Qadir hain.
Phir maangi hui duaon ke saath kya hota hai, ye hum pichlay duroos mein kai baar sunn chuke hain
Free Will aur Precautions par ahadith
Jaisa humne abhi suna, hamari Taqdeer me kya likha hai, hume nahi maloom. Lekin, Hume to aisa lagta hai ke, apni marzi se, free will se hum kaam kar rahe hain.
Apni marzi se hum faisla kar rahe hain,
Hume to aisa nahi lagta ke, ye Allah Ta’ala ki taraf se koi nizaam chal raha hai,
Hum jo faisla karte hain ya irada karte hain kisi bhi kaam ko karne ka, aam taur par to wo hamari marzi ke mutabiq hota hai, aur kabhi hamari marzi ki khilaf kaam hota hai.
To aise maukhon par hum ye samajhte hain ke, kisi doosre insaan ne hamare kaam ko rok diya.
Phir kuch rules aur kuch regulations humne bana liye hain, aur unn ke mutabiq to har cheez cause and effect ki si hume nazar aati hai.
Lekin, kyun ke, abh tak jo ahadith humne suna unn me yehi hai ke, har cheez Allah Ta’ala hi ki taraf se hai.
Shayed issi liye baaz tarjuma karne walay, Taqdeer ka inkaar karne walon ka tarjuma - belief in free will ka, kiya hai. Jo ke, pehli baat to ye hai ke, ye tarjuma ghalat hai. Doosri baat ye hai ke, kya free will hai hi nahi?
To, aaiyye pehle chand ahadith ka mutaliya karte hain;
Bukhari, Muslim aur Muwatta Imam Malik ki ahadith, Ibn Abbas (رضي الله عنه) farmate hain ke, Umar (رضي الله عنه) Sham ki taraf safar kar rahe thay, aur jab aap muqam-e-sargh par pahunche to, aap ki mulaqat faujon ke Umara - Abu Ubaida bin Jarrah (رضي الله عنه) aur unn ke sathiyon se huwi.
Unn logon ne Ameer al-Momineen ko bataya ke Tawoon, yani Plague ki waba Sham me phail chuki hai, iss par Umar (رضي الله عنه) ne kaha ke mere paas muhajireen-e-awwaleen ko bula lao, jab wo aaye to, Umar (رضي الله عنه) ne unn se mashwara kiya aur unhe bataya ke, Sham me Tawoon ki waba phoott padi hai, Muhajireen ki raye me ikhtelaaf tha, baaz logon ne kaha Sahaba-e-Rasool (صلى الله عليه وسلم) ke sathiyon ki baqi jamat aap ke sath hai aur ye munasib nahi hai ke aap unhe, iss waba me daal de,
Muhajireen ke baad Umar (رضي الله عنه) ne Ansar ko bulaya, aur unn se bhi mashwara kiya aur unhone bhi muhajireen ki tarah ikhtelaaf kiya, kisi ne kaha Sham ki taraf jaana chahiye aur kisi ne kaha ke Madina wapas chale jana chahiye,
Ansar ki jamat ke baad, Umar (رضي الله عنه) ne Quraish ke baday aur boodhay jo fatah makkah ke waqt Islam qabool kar ke Madina aaye, unhe bulaya aur unn se mashwara kiya, aur unn sab ne bina kisi ikhtelaaf ke kaha ke, hamara khayal hai ke, aap logon ko sath le kar wapas lautt chaliye aur wabai mulk me logon ko na le jaye,
Ye sunte hi, Umar (رضي الله عنه) ne logon me ailan kar diya ke, Subah ko Hum sab Madina wapas ho jayenge, doosre din Abu Ubaidah (رضي الله عنه) ne Umar (رضي الله عنه) se kaha ke, kya hum Allah ki taqdeer se farar hone ka raasta ikhtiyar kar rahe hain?
Iss par Umar (رضي الله عنه) ne kaha ke kash! Ye baat Abu Ubaidah ke alawa kisi aur ne kahi hoti, haan hum Allah ki ek taqdeer se farar ho kar, Allah ki doosri Taqdeer ki taraf ja rahe hain, kya tumhare paas oontt hon aur tum unhe le kar kisi aisi wadi me jao, jis ke do kinare hon, ek hara-bhara ho aur doosra khushk. Kya ye haqeeqat nahi ke, agar tum sar-sabz yani hariyali ki taraf apne oontton ko charaoge, to wo bhi Allah ki taqdeer se hoga, aur khushk kinare par charaoge to wo bhi Allah ki taqdeer se hi hoga.
Sahih Muslim ki ek aur hadith me aya hai ke, Umar (رضي الله عنه) ne Abu Ubaidah se poochha ke, kya tum ye nahi samajhte ke, agar uss charwahe ne banjar zameen me oontton ko charayega, to uss ne hari bhari zameen ko chhorrh diya? Aur kya tum uss charwahe ki nakaami nahi samjhoge ke, uss ne greenery ko chhorrh kar sookhi zameen par oontton charwaya, to Abu Ubaidah ne kaha: Haan. To iss par Umar (رضي الله عنه) ne kaha ke, to phir wapas Madina chalo.
Abdur Rahman ibn Auf (رضي الله عنه) apni kisi zaroorat ki wajah se uss waqt maujood nahi thay, unhone bataya ke, mere paas iss masale se mutaliq ek ilm hai, maine Rasoolullah (صلى الله عليه وسلم) se suna hai ke, jab tum kisi sar-zameen me (waba ke mutaliq) suno to wahan matt jao, aur jab aisi jagah waba aa jaye, jahan tum khud maujood ho, to wahan se bahar matt niklo, ye sunn kar Umar (رضي الله عنه) ne Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki hamd bayan ki aur Madina wapas ho gaye.[5]
Phir pichle dars me humne ek hadith suni thi, jis me Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, tum me se aisa koi nahi, magar Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne apne endless ilm ke zariye uss ke liye jannat ya dozakh me uss ka tthikaana likh diya hai, aur ye bhi ke wo nek hoga ya bura insaan hoga. To kisi ne sawal kiya ke, kya hum apne mamelaat ko taqdeer par na chhorrh dein, amal karne ki kya zaroorat hai? To Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, amal kiye jao - kyun ke jannatiyon ke liye jannat walon ke amaal asaan kar diye gaye hain aur dozakhiyon ke liye dozakh walon ke amaal asaan kar diye gaye hain. Phir aap (صلى الله عليه وسلم) ne Surah al-Layl ki ayaat tilawat ki, “To jis ne (Allah ke raaste me maal) kharch kiya aur Allah ka taqwa ikhtiyar kiya yani Allah Ta’ala se darte huwe, gunahon se bachte huwe, nek amal kiya,[6] aur nek baat ko sach mana ya uss ki tasdeeq ki,[7] Uss ko Hum aasaan tareeqe ki taufeeq denge yani uss ko Hum rafta rafta aasaan manzil yani jannat tak pahuncha denge,[8] aur jis ne bukhl kiya, kanjoosi ki (ya Allah ke raaste me kharch nahi kiya) aur be-parwa bana raha,[9] aur nek baat ko jhoott samjha,[10] Usay hum sakht raaste ke liye sahoolat denge, yani uss ko Hum rafta rafta mushkil manzil yani jahannam tak pahuncha denge”[11].[12]
To inn ahadith se ye baat saaf ho jaati hai ke, kyun ke, hum ko apni taqdeer nahi maloom, hume ye samajh kar amal kiye jana hai jaise hum apni free will ke mutabiq iss kaam ko kar rahe hon, lekin hoga wohi jo Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne taqdeer me likh diya hai.
Iss ko ek misaal se samajhte hain ke, aaj hum bhi computer ke program likhte hain, uss me bhi user ko select karne ke kayee conditions daalte hain, har choice ke liye ek program hota hai, aur agar ghalat choice kar li to program loop back ho kar phir wohi sawal par aa jaata hai.
To insaan aise programs iss duniya me bana sakta hai, to kya Allah (سُبْحَانَهُ وَتَعَالَىٰ) ka program koi simple program hoga? Nahi, bohot hi complex program hoga.
Free will to hai, kyun ke, insaan zimmadaar hai uss choice ke liye, aur Allah Ta’ala ko maloom hai ke, insaan kya choice karne wala hai, aur uss ki taqdeer ussi hisab se hai.
Yahan niyyat dakhil ho jaati hai, kyun ke, Bukhari ki pehli hadith, Amal ka daromadaar niyyat par hai. Har cheez taqdeer se hai, aur wohi amaal asaan kiye gaye hain jo hamari taqdeer me hai, lekin kisi bhi kaam ko karte waqt - hamari niyyat kya thi, humne kis raaste ko chunna chaha, jannatiyon walay raaste ko ya dozakhiyon walay raaste ko. Iss par hamara faisla hoga.
Waham ka ilaaj
Hum cause and effect ki duniya me rehte hain, hume pata hai ke, bimari aye to dawa khana hai, aur agar bimari contageous hai to dawa ke sath sath ehtiyaat bhi karna hai, takay wo bimari kisi aur ko na lagay.
Lekin, hume ek taraf wo ahadith milti hain, jis me ehtiyaat karna sikhaya gaya hai, waba se bachne ko kaha gaya hai, iss par abhi humne hadith suni.
Doosri taraf, hume ijazat nahi ke, hum bimar ko zimmadaar tthehraye aur ye kahe ke, uss ki wajah se bimari phaili hai.
Ibn Majah ki ahadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Koi Adwa nahi hai, yani koi contagious disease nahi hai.
koi shagoon nahi hai, baaz log bura shagoon ho gaya kehte hain, to aap (صلى الله عليه وسلم) ne farmaya ke koi bura shagoon nahi hota, acha shagoon achi baat hai. Yani logon se achi baat karna chahiye.
Aur na koi Haamah hai, yani daur-e-jahiliyat me log ye samajhte thay ke, marne ke baad uss ki haddiyan ullu ban kar udh jaati hain.
To inn tamam cheezon ko aap (صلى الله عليه وسلم) ne farmaya ke, ye nahi hain, obviously ye superstitious cheezen hain, to kisi ne sawal kiya ke, Ya Rasoolullah (صلى الله عليه وسلم)! Agar ek oontt ko khujli ki bimari hai, to uss se doosre oontton ko bhi lag jaati hai.
Iss par aap (صلى الله عليه وسلم) ne farmaya ke, ye to Allah ki taqdeer ka hissa hai, kyun ke, pehle oontt ko kis ne khujli di thi?[13]
Inn ahadith ka matlab ye nahi hai ke, Rasoolullah (صلى الله عليه وسلم) contageous diseases ka inkaar kar rahe hain, balke aap (صلى الله عليه وسلم) ye keh rahe hain ke, jab tak Allah ka hukum nahi hoga, tab tak bimari asar nahi kar sakti.
Iss ke kayee examples hain, doctors patients ko treat karte hain aur bimar nahi hotay. Ek healthy aadmi ki wajah se bimari phail sakti hai, wo bimari uss aadmi ko asar nahi karti lekin uss ki wajah se koi aur bimar ho gaya.
Ye sab kuch hum covid ke dauran dekh chuke hain.
To iss hadith ka matlab ye hai ke, taqdeer me jis ko bimar parrhna likha hai, wohi bimar padega, aur jis ko sehat mand rehna hai, wo bimar hona chahe to bhi bimar nahi hota.
To aise me, bimar se ye kehna ke tumhari wajah se bimari phail rahi hai, sahih nahi hai aur uss ko manhoos samjhna ghalat hai. Hume chahiye ke hum achi baat kare, logon ka dil na dukhaye.
Qudrat, Milkiyat, Qabza aur Taqat
Iss section ke ahadith me;
Nasai aur Abu Dawood ki ahadith ka mafhoom aa raha hai, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Juma ke din ghusl karna, miswak karna aur atar lagana wajib hai har mard ke liye. Atar ya khushboo lagane par zor dete huwe aap ne farmaya ke, perfume lagao, atar lagao jo tumhare paas ho, ya jo tum afford kar sakte ho. Agar auraton ka atar hi maujood hai, to wo hi sahih.[14]
Muslim, Muwatta Imam Malik ki ahadith, Jung-e-Khaibar se wapas hote waqt ek muqaam par raat ko araam karne ke liye rukay aur aap (صلى الله عليه وسلم) ne Bilal (رضي الله عنه) ko zimmadari di ke, fajr par sab ko utthaye, Bilal (رضي الله عنه) jaagte rahe jab tak ke unn ke taqdeer thi, aur unhone ne apne oontt ko ttayka lagaya aur wo sooraj nikalne ki taraf rukh karke baitthe aur neend unn par taari ho gayee, yahan tak ke, sooraj ki tezi unn ke chehron par parrhne lagi, aur sab ki fajr ki namaz qaza ho gayee,
Bilal (رضي الله عنه) ne mazarat chahi, maafi maangi, aur kaha ke, meri nafs bhi Ussi ne liya jo aap (صلى الله عليه وسلم) ki nafs ko jis ne liya, yani Allah Ta’ala ne,
To Rasoolullah (صلى الله عليه وسلم) ne hukum diya ke, iss waadi se nikal chalo aur kuch door jaane ke baad, wazu kiya aur qaza namaz ada ki.
Phir aap (صلى الله عليه وسلم) ne farmaya ke, agar koi namaz parrhna bhool jaye to wo usay yaad aane par parrh le, kyun ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) Quran me farmate hain ke, Namaz ko qayem karo mujhe yaad karne ke liye.[15]
Sharh as-Sunna, Hidayat ar-Ro’ya, Sahih al-Jame aur Jami as-Sagheer ki ahadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke, “Agar koi ye jaanta hai ke, Main (yani ke Allah Ta’ala) gunahon ko maaf karne ki taqat ya qudrat rakhta hoon, to main usay maaf kar doonga aur iss baat ki parwah nahi karoonga (ke wo kitne gunah hain), jab tak ke wo mere sath kisi ko shareek na kare”.[16]
Bukhari, Muslim, Imam Nawawi ki ahadith-e-qudsi, Muwatta Imam Malik, Nasai aur Ibn Majah ki ahadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Ek shakhs tha jo kabhi koi neki nahi ki, gunah hi gunah karta raha, aur uss ne apne ghar walon se kaha ke, jab mera inteqaal ho jaye to meri mayyat ko jala dena aur uss ki aadhi raakh ko dafan kar dena aur aadhi ko samandar me phek dena,
Kyun ke, uss ne kaha ke jab wo Allah ke qabze me aayega, to Allah usay aisa azab dengay, jo duniya me kisi ko nahi diya hoga,
To Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne samandar se kaha ke, uss ke ajza jama karo aur zameen se bhi kaha ke uss me jo bhi hai wo jama kare, phir Allah ne usay wapas paida kiya aur uss se poochha ke, tu ne aisa kyun kiya, to uss shakhs ne jawab diya ke, Teri khauf se Ya Rabb, Tere Khauf se, to Allah ne usay maaf kar diya.[17]
Yahan hum dars ko rok denge, aur bhi ahadith hain iss lafz me, jisay hum next Saturday ko Surah al-Baqarah ki tafseer me sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
Rabbana aatina fid duniya…
References
[1] It was narrated that Thawban said: "The Messenger of Allah (ﷺ) said: 'Nothing extends one's life span but righteousness, nothing averts the Divine Decree but supplication, and nothing deprives a man of provision but the sin that he commits.'"
حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدٍ، حَدَّثَنَا وَكِيعٌ، عَنْ سُفْيَانَ، عَنْ عَبْدِ اللَّهِ بْنِ عِيسَى، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي الْجَعْدِ، عَنْ ثَوْبَانَ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " لاَ يَزِيدُ فِي الْعُمْرِ إِلاَّ الْبِرُّ وَلاَ يَرُدُّ الْقَدَرَ إِلاَّ الدُّعَاءُ وَإِنَّ الرَّجُلَ لَيُحْرَمُ الرِّزْقَ لِلْخَطِيئَةِ يَعْمَلُهَا " .
[2] Narrated Jabir: The Prophet (ﷺ) used to teach us the Istikhara for each and every matter as he used to teach us the Suras from the Holy Qur'an. (He used to say), "If anyone of you intends to do something, he should offer a two-rak`at prayer other than the obligatory prayer, and then say: 'Allahumma inni astakhiruka bi'ilmika, wa astaqdiruka biqudratika, wa as'aluka min fadlika-l-'azim, fa innaka taqdiru wala aqdiru, wa ta'lamu wala a'lamu, wa anta'allamu-l-ghuyub. Allahumma in kunta ta'lamu anna hadha-lamra khairun li fi dini wa ma'ashi wa 'aqibati `Amri (or said, fi 'ajili `Amri wa ajilihi) fa-qdurhu li, Wa in kunta ta'lamu anna ha-dha-l-amra sharrun li fi dini wa ma'ashi wa 'aqibati `Amri (or said, fi ajili `Amri wa ajilihi) fasrifhu 'anni was-rifni 'anhu wa aqdur li alkhaira haithu kana, thumma Raddani bihi," Then he should mention his matter (need).
[4] Jabir bin Abdullah (RA) said: The Prophet (ﷺ) used to teach us to seek Allah's Counsel in all matters, as he used to teach us a Surah from the Qur'an. He would say: When anyone of you has an important matter to decide, let him pray two Rak'ahs other than the obligatory prayer, and then say: Allāhumma innī astakhīruka bi `ilmik, wa astaqdiruka biqudratik, wa as'aluka min faḍlika ‘l-`Aẓīm, fa'innaka taqdiru wa lā aqdir, wa ta`lamu wa lā a`lam, wa anta `allāmu ‘l-ghuyūb, Allāhumma in kunta ta`lamu anna hādha ‘l-amra - [then mention the thing to be decided] Khayrun lī fī dīnī wa ma`āshī wa `āqibati amrī - [or say] `ājilihi wa ājilih - faqdurhu lī wa yassirhu lī thumma bārik lī fīh, wa in kunta ta`lamu anna hādha ‘l-amra sharrun lī fī dīnī wa ma`āshī wa `āqibati 'amrī - [or say] `ājilihi wa 'ājilihi - faṣrifhu `annī waṣrifnī `anh, waqdur liya ‘l-khayra ḥaythu kān, thumma arḍinī bih. "O Allah, I seek the counsel of Your Knowledge, and I seek the help of Your Omnipotence, and I beseech You for Your Magnificent Grace. Surely, You are Capable and I am not. You know and I know not, and You are the Knower of the unseen. O Allah, if You know that this matter [then mention the thing to be decided] is good for me in my religion and in my life and for my welfare in the life to come, - [or say: in this life and the afterlife] - then ordain it for me and make it easy for me, then bless me in it. And if You know that this matter is bad for me in my religion and in my life and for my welfare in the life to come, - [or say: in this life and the afterlife] - then distance it from me, and distance me from it, and ordain for me what is good wherever it may be, and help me to be content with it." Whoever seeks the counsel of the Creator will not regret it and whoever seeks the advice of the believers will feel confident about his decisions, for Allah has said in the Qur'an: "And consult them in the affair. Then when you have taken a decision, put your trust in Allah." [Al-Bukhari 7/162. and Aal-'Imran 3:159]
قال جابر بن عبد الله رضي الله عنهما : كان رسول الله صلى الله عليه وسلم ، يُعلمنا الاستخارة في الأمور كلها كما يعلمُنا السورة من القرآن ، يقول : إذا هم أحدكم بالأمر فليركع ركعتين من غير الفريضة ، ثم ليقل: "اللهم إني أستخيرك بعلمك ، وأستقدرك بقدرتك ، وأسألك من فضلك العظيم فإنك تقدِرُ ولا أقدِرُ ، وتعلم ولا أعلم ، وأنت علام الغيوب ، اللهم إن كنت تعلم أن هذا الأمر - يسمي حاجته - خير لي في ديني ومعاشي وعاقبة أمري - أو قال : عاجله وآجله - فاقدره لي ويسره لي ، ثم بارك لي فيه ، وإن كنت تعلم أن هذا الأمر شر لي في ديني ومعاشي وعاقبة أمري - أو قال : عاجله وآجله - فاصرفه عني واصرفني عنه ، واقدر لي الخير حيث كان ، ثم ارضني به " وما ندم من استخار الخالق، وشاور المخلوقين المؤمنين وتثبَّت في أمره، فقد قال سبحانه ﴿وَشـاوِرْهُـم في الأمْـرِ فَـإِذا عَـزَمْـتَ فَتَوَكّـلْ عَلـى الله﴾
[5] Ibn 'Abbas (May Allah be pleased with them) reported: 'Umar bin Al- Khattab (May Allah be pleased with him) set out for Ash-Sham (the region comprising Syria, Palestine, Lebanon and Jordan). As he reached at Sargh (a town by the side of Hijaz) he came across the governor of Al-Ajnad, Abu 'Ubaidah bin Al-Jarrah (May Allah be pleased with him) and his companions. They informed him that an had broken out in Syria. Ibn 'Abbas relates: 'Umar (May Allah be pleased with him) said to me: "Call to me the earliest Muhajirun (Emigrants)." So I called them. He sought their advice and told them that an epidemic had broken out in Ash-Sham. There was a difference of opinion whether they should proceed further or retreat to their homes in such a situation. Some of them said: "You have set forth to fight the enemy, and therefore you should not go back;" whereas some of them said: "As you have along with you many eminent Companions of Messenger of Allah (ﷺ), we would not advice you to set forth to the place of the plague (and thus expose them deliberately to a danger)." 'Umar (May Allah be pleased with him) said: "You can now go away." He said: "Call to me the Ansar (the Helpers)." So I called them to him, and he consulted them and they differed in their opinions as well. He said: "Now, you may go." He again said: "Call the old (wise people) of the Quraish who had emigrated before the conquest of Makkah." I called them. 'Umar (May Allah be pleased with him) consulted them in this issue and not even two persons among them differed in the opinions. They said: "We think that you should go back along with the people and do not take them to this scourge. 'Umar (May Allah be pleased with him) made an announcement to the people, saying: "In the morning I intend to go back, and I want you to do the same." Abu 'Ubaidah bin Al-Jarrah (May Allah be pleased with him) said: "Are you going to run away from the Divine Decree?" Thereupon 'Umar (May Allah be pleased with him) said: "O Abu 'Ubaidah ! Had it been someone else to say this." ('Umar (May Allah be pleased with him) did not like to differ with him). He said: "Yes, we are running from the Divine Decree to the Divine Decree. What do you think if you have camels and you happen to get down a valley having two sides, one of them covered with foliage and the other being barren, will you not act according to the Divine Decree if you graze them in vegetative land? In case you graze them in the barren land, even then you will be doing so according to the Divine Decree.
There happened to come 'Abdur-Rahman bin 'Auf who had been absent for some of his needs. He said: I have knowledge about it. I heard the Messenger of Allah (ﷺ) saying, "If you get wind of the outbreak of plague in a land, you should not enter it; but if it spreads in the land where you are, you should not depart from it." Thereupon 'Umar bin Khattab (May Allah be pleased with him) praised Allah and went back. [Al-Bukhari and Muslim].
وعن ابن عباس رضي الله عنه أن عمر بن الخطاب رضي الله عنه خرج إلى الشام حتى إذا كان بسرغ لقيه أمراء الأجناد -أبو عبيدة بن الجراح وأصحابه- فأخبروه أن الوباء قد وقع بالشام، قال بن عباس: فقال عمر: ادع لي المهاجرين الأولين، فدعوتهم، فاستشارهم، وأخبرهم أن الوباء قد وقع بالشام، فاختلفوا، فقال بعضهم: خرجت لأمر، ولا نرى أن ترجع عنه. وقال بعضهم: معك بقية الناس وأصحاب رسول الله صلى الله عليه وسلم ، ولا نرى أن تقدمهم على هذا الوباء. فقال: ارتفعوا عني، ثم قال: ادع لي الأنصار، فدعوتهم، فاستشارهم، فسلكوا سبيل المهاجرين، واختلفوا كاختلافهم، فقال: ارتفعوا عني، ثم قال: ادع لي من كان ها هنا من مشيخة قريش من مهاجرة الفتح، فدعوتهم، فلم يختلف عليه منهم رجلان، فقالوا: نرى أن ترجع بالناس، ولا تقدمهم على هذا الوباء، فنادى عمر رضي الله عنه في الناس: إني مصبح على ظهر، فأصبحوا عليه فقال أبو عبيدة بن الجراح رضي الله عنه : أفرار من قدر الله؟ فقال عمر رضي الله عنه : لو غيرك قالها يا أبا عبيدة! -وكان عمر يكره خلافه- نعم نفر من قدر الله إلى قدر الله، أرأيت لو كان لك إبل، فهبطت وادياً له عدوتان، إحداهما خصبة، والأخرى جدبة، أليس إن رعيت الخصبة رعيتها بقدر الله، وإن رعيت الجدبة رعيتها بقدر الله؟ قال: فجاء عبد الرحمن بن عوف رضي الله عنه ، وكان متغيباً في بعض حاجته، فقال: إن عندي من هذا علما، سمعت رسول الله صلى الله عليه وسلم يقول: “إذا سمعتم به بأرض، فلا تقدموا عليه، وإذا وقع بأرض وأنتم بها، فلا تخرجوا فرارا منه" فحمد الله تعالى عمر رضي الله عنه وانصرف. ((متفق عليه)). والعدوة: جانب الوادي.
[12] Ali reported: We were in a funeral in the graveyard of Gharqad when Allah's Messenger (ﷺ) came to us and we sat around him. He had a stick with him. He lowered his head and began to scratch the earth with his stick, and then said: There is not one amongst you whom a seat in Paradise or Hell has not been allotted and about whom it has not been written down whether he would be an evil person or a blessed person. A person said: Allah's Messenger, should we not then depend upon our destiny and abandon our deeds? Thereupon he said: Acts of everyone will be facilitated in that which has been created for him so that whoever belongs to the company of the blessed will have good works made easier for him and whoever belongs to the unfortunate ones will have evil acts made easier for him. He then recited this verse (from the Qur'an): "Then, who gives to the needy and guards against evil and accepts the excellent (the truth of Islam and the path of righteousness it prescribes), We shall make easy for him the easy end and who is miserly and considers himself above need, We shall make easy for him the difficult end" (xcii. 5-10).
[13] Ibn ‘Umar said: “The Messenger of Allah (ﷺ) said: ‘There is no ‘Adwa, no omen, and no Hamah.’ A man stood up and said: ‘O Messenger of Allah, what if a camel has mange and another camel gets mange from it?’ He said: ‘That is the Divine decree. Who causes the mange in the first one?’”
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا وَكِيعٌ، عَنْ أَبِي جَنَابٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " لاَ عَدْوَى وَلاَ طِيَرَةَ وَلاَ هَامَةَ " . فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ يَا رَسُولَ اللَّهِ الْبَعِيرُ يَكُونُ بِهِ الْجَرَبُ فَتَجْرَبُ بِهِ الإِبِلُ . قَالَ " ذَلِكَ الْقَدَرُ فَمَنْ أَجْرَبَ الأَوَّلَ " .
It was narrated that Ibn 'Umar said: "The Messenger of Allah (ﷺ) said: 'There is no 'Adwa (contagion), no Tiyarah (evil omen) and no Hamah.' A Bedouin man stood up and said: 'O Messenger of Allah, what do you think about a camel that suffers from mange and then all other camels get mange?' He said: 'That is because of the Divine Decree. How else did the first one get mange?'"
Note: The majority of scholars interpret this to mean that these things in and of themselves do not transmit or cause harm through supernatural or hidden means but that Allah is ultimately in control and any fearful superstition around these is false.
[14] It was narrated (through two chains) from 'Abdur-Rahman bin Abi Sa'eed, from his father, that: The Messenger of Allah (ﷺ) said: "Ghusl and using siwak on Fridays are obligatory for everyone who has reached the age of puberty, and he should put on whatever he can find of perfume." Except that Bukair (one of the narrators in one chain) did not mention 'Abdur-Rahman, and about the perfume he said: "Even if it is women's perfume."
'Abd al-Rahman b. Abi Sa'id al-Khudri quotes his father as saying: The Prophet (ﷺ) said: Washing and the use of tooth-stick are necessary for every adult (person) on Friday; and everyone should apply perfume whatever one has. The narrator Bukair did not mention of 'Abd al-Rahman; and about perfume he said that even it might be of the kind used by women.
[15] Yahya related to me from Malik from Ibn Shihab from Said ibn al- Musayyab that the Messenger of Allah, may Allah bless him and grant him peace, travelled by night on the way back from Khaybar. Towards the end of the night he stopped for a rest and told Bilal to stay awake to keep watch for the subh prayer. The Messenger of Allah, may Allah bless him and grant him peace, and his companions slept. Bilal stayed on guard as long as was decreed for him and then he leant against his riding camel facing the direction of the dawn and sleep overcame him and neither he nor the Messenger of Allah nor any of the party woke up until the sun's rays had struck them. The Messenger of Allah, may Allah bless him and grant him peace, was alarmed. Bilal excused himself, saying, "Messenger of Allah! The One who took your self was the One who took myself. "The Messenger of Allah, may Allah bless him and grant him peace, ordered the party to move on and so they roused their mounts and rode on a short distance. The Messenger of Allah, may Allah bless him and grant him peace, ordered Bilal to give the iqama and then led them in the subh prayer. When he had finished he said, "Anyone who forgets a prayer should pray it when he remembers. Allah theBlessed and Exalted says in His book, 'Establish the prayer to remember Me.'"
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم حِينَ قَفَلَ مِنْ خَيْبَرَ أَسْرَى حَتَّى إِذَا كَانَ مِنْ آخِرِ اللَّيْلِ عَرَّسَ وَقَالَ لِبِلاَلٍ " اكْلأْلَنَا الصُّبْحَ " . وَنَامَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَأَصْحَابُهُ وَكَلأَ بِلاَلٌ مَا قُدِّرَ لَهُ ثُمَّ اسْتَنَدَ إِلَى رَاحِلَتِهِ وَهُوَ مُقَابِلُ الْفَجْرِ فَغَلَبَتْهُ عَيْنَاهُ فَلَمْ يَسْتَيْقِظْ رَسُولُ اللَّهِ صلى الله عليه وسلم وَلاَ بِلاَلٌ وَلاَ أَحَدٌ مِنَ الرَّكْبِ حَتَّى ضَرَبَتْهُمُ الشَّمْسُ فَفَزِعَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَقَالَ بِلاَلٌ يَا رَسُولَ اللَّهِ أَخَذَ بِنَفْسِي الَّذِي أَخَذَ بِنَفْسِكَ . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " اقْتَادُوا " . فَبَعَثُوا رَوَاحِلَهُمْ وَاقْتَادُوا شَيْئًا ثُمَّ أَمَرَ رَسُولُ اللَّهِ صلى الله عليه وسلم بِلاَلاً فَأَقَامَ الصَّلاَةَ فَصَلَّى بِهِمْ رَسُولُ اللَّهِ صلى الله عليه وسلم الصُّبْحَ ثُمَّ قَالَ حِينَ قَضَى الصَّلاَةَ " مَنْ نَسِيَ الصَّلاَةَ فَلْيُصَلِّهَا إِذَا ذَكَرَهَا فَإِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَقُولُ فِي كِتَابِهِ {أَقِمِ الصَّلاَةَ لِذِكْرِي } " .
Abu Huraira reported that when the Messenger of Allah (ﷺ) returned from the expedition to Khaibar, he travelled one night, and stopped for rest when he became sleepy. He told Bilal to remain on guard during the night and he (Bilal) prayed as much as he could, while the Messenger of Allah (ﷺ) and his Companions slept. When the time for dawn approached Bilal leaned against his camel facing the direction from which the dawn would appear but he was overcome by sleep while he was leaning against his camel, and neither the Messenger of Allah (ﷺ) nor Bilal, nor anyone else among his Companions got up, till the sun shone on them. Allah's Messenger (ﷺ) was the first of them to awake and, being startled, he called to Bilal who said: Messenger of Allah I may my father and mother be offered as ransom for thee, the same thing overpowered me which overpowered you. He (the Holy Prophet, then) said: Lead the beasts on: so they led their camels to some distance. The Messenger of Allah (ﷺ) then performed ablution and gave orders to Bilal who pronounced the Iqama and then led them in the morning prayer. When he finished the prayer he said: When anyone forgets the prayer, he should observe it when he remembers it, for Allah has said:" And observe the prayer for remembrance of Me" (Qur'an. xx. 14). Yunus said: Ibn Shilab used to recite it like this:" (And observe the prayer) for remembrance."
حَدَّثَنِي حَرْمَلَةُ بْنُ يَحْيَى التُّجِيبِيُّ، أَخْبَرَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم حِينَ قَفَلَ مِنْ غَزْوَةِ خَيْبَرَ سَارَ لَيْلَهُ حَتَّى إِذَا أَدْرَكَهُ الْكَرَى عَرَّسَ وَقَالَ لِبِلاَلٍ " اكْلأْ لَنَا اللَّيْلَ " . فَصَلَّى بِلاَلٌ مَا قُدِّرَ لَهُ وَنَامَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَأَصْحَابُهُ فَلَمَّا تَقَارَبَ الْفَجْرُ اسْتَنَدَ بِلاَلٌ إِلَى رَاحِلَتِهِ مُوَاجِهَ الْفَجْرِ فَغَلَبَتْ بِلاَلاً عَيْنَاهُ وَهُوَ مُسْتَنِدٌ إِلَى رَاحِلَتِهِ فَلَمْ يَسْتَيْقِظْ رَسُولُ اللَّهِ صلى الله عليه وسلم وَلاَ بِلاَلٌ وَلاَ أَحَدٌ مِنْ أَصْحَابِهِ حَتَّى ضَرَبَتْهُمُ الشَّمْسُ فَكَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم أَوَّلَهُمُ اسْتِيقَاظًا فَفَزِعَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَقَالَ " أَىْ بِلاَلُ " . فَقَالَ بِلاَلٌ أَخَذَ بِنَفْسِي الَّذِي أَخَذَ - بِأَبِي أَنْتَ وَأُمِّي يَا رَسُولَ اللَّهِ - بِنَفْسِكَ قَالَ " اقْتَادُوا " . فَاقْتَادُوا رَوَاحِلَهُمْ شَيْئًا ثُمَّ تَوَضَّأَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَأَمَرَ بِلاَلاً فَأَقَامَ الصَّلاَةَ فَصَلَّى بِهِمُ الصُّبْحَ فَلَمَّا قَضَى الصَّلاَةَ قَالَ " مَنْ نَسِيَ الصَّلاَةَ فَلْيُصَلِّهَا إِذَا ذَكَرَهَا فَإِنَّ اللَّهَ قَالَ { أَقِمِ الصَّلاَةَ لِذِكْرِي} " . قَالَ يُونُسُ وَكَانَ ابْنُ شِهَابٍ يَقْرَؤُهَا لِلذِّكْرَى .
[16] Ibn ‘Abbas reported God’s messenger as stating that God has said, “If anyone knows that I have power to forgive sins I will pardon him and not care, so long as he associatesi nothing with me.” [Sharh as-sunna]
[17] Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "A man who never did any good deed, said that if he died, his family should burn him and throw half the ashes of his burnt body in the earth and the other half in the sea, for by Allah, if Allah should get hold of him, He would inflict such punishment on him as He would not inflict on anybody among the people. But Allah ordered the sea to collect what was in it (of his ashes) and similarly ordered the earth to collect what was in it (of his ashes). Then Allah said (to the recreated man ), 'Why did you do so?' The man replied, 'For being afraid of You, and You know it (very well).' So Allah forgave him."
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said: A man sinned greatly against himself, and when death came to him he charged his sons, saying: When I have died, burn me, then crush me and scatter [my ashes] into the sea, for, by Allah, if my Lord takes possession of me, He will punish me in a manner in which He has punished no one [else]. So they did that to him. Then He said to the earth: Produce what you have taken-and there he was! And He said to him: What induced you to do what you did? He said: Being afraid of You, O my Lord (or he said: Being frightened of You) and because of that He forgave him. It was related by Muslim (also by al-Bukhari, an-Nasa'i and Ibn Majah).
Abu Huraira reported God’s messenger as saying that a man declared he had never done any good to his family. (A version says that a man had committed an excessive amount of sin), and when he was about to die gave instruction to his sons to burn him when he died and scatter half his ashes on the land and half in the sea, swearing by God that if God had him in His power He would give him such a punishment as He would give to no other in the universe. When he died they did what he had commanded them, but God gave command to the sea and it gathered what was in it, and He gave command to the land and it gathered what was in it. He then asked him, "Why did you do this?" and he replied, “From fear of Thee, my Lord, but Thou knowest best.” Then He pardoned him. [Bukhari and Muslim]
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum Surah al-Baqarah ki 20wi ayat ke aakhri Lafz, al-Qadeer ki tafseer sunn rahay thay, aaj ke dars me issi par mazeed tafseel sunenge jo iss lafz par teesra hissa hai.
Qareeb hai ke, bijli ki chamak unn ki basarat chheen le, yani aankhon ki binayi salb kar le, jab bijli chamakti hai to unn par roshni padti hai, to uss roshni me chalte hain, aur jab andhera ho jata hai to ruk jaate hain, aur khade ke khade reh jaate hain, aur agar Allah (سُبْحَانَهُ وَتَعَالَىٰ) chahta to unn ke kaano ke sunne ki taqat aur aankhon ke dekhne ke salahiyat ko salb kar leta, yaqeenan Allah har cheez par qadir hai.
Lafz-e-Qadeer ki tafseel me hum ahadith sunn rahay thay, jiss me;
Lafz-e-Qadra ke maane hum samjhe ke, kisi bhi cheez ki quantity ya measurement ke liye ye lafz istemaal huwa hai, chahe wo physical cheezen ho ya abstract. Iss me umar ki lambai ke liye bhi hadith aayee hai.[1]
Phir wo hadith jis me aap (صلى الله عليه وسلم) ne farmaya ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne iss kayenaat ki taqdeer isay paida karne se pachas hazar saal pehli likh di thi. Issi silsilay me aur ahadith ye hain ke;
Tirmidhi ki hadith jis me Basra se ek nau-jawan aa kar Ata bin Abi Rabi’a (رضي الله عنه) se unn logon ke baare me sawal karte hain jo Taqdeer ka inkaar kar rahe thay. To unhone uss nau-jawan se kaha ke, Surah az-Zukhruf tilawat karo, to wo parrhna shuru karte hain,
Haa Meem, Qasam hai uss kitab ki jo bilkul wazeh hai, roshan hai, khuli huwi hai, ke Hum ne iss ko Quran-e-Arabi banaya hai takay tum samjho, aur ye ummul kitab me hai, hamare paas bohot buland-o-bala, bohot hikmat wali.[2]
Hazrat Ata ne poochha ke, kya tumhe pata hai ke ye, Umm al-Kitab kya hai? Umm al-Kitab wo kitab hai, jisay Allah ne likha aasmaano ko aur zameen ko paida karne se pehle, aur jis me likha hai ke, Fir’awn jahannamiyon me se hai aur jis me likha hai “Tabbat Yada Abi Lahabin wa Tabb” yani “Toot gaye Abu Lahab ke dono hath aur wo tabah-o-Barbaad ho gaya”.
Phir Ata (رضي الله عنه) ne kaha ke, Ubada Ibn as-Samit (رضي الله عنه) ne apne betay ko marte waqt ye naseehat ki thi ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ka taqwa ikhtiyar karo aur jaan lo ke, tum kabhi bhi Allah ka Taqwa hasil nahi kar sakte jab tak ke tum Allah par Iman na lao aur taqdeer par iman na lao, uss ke achhe hone par aur uss ke buray hone par, yani sab par. Agar tum iss ke alawa kisi aur cheez par marr gaye to tum jahannam me dakhil ho jaoge.
Beshak, maine Rasoolullah (صلى الله عليه وسلم) se suna hai ke, Allah ne sab se pehle Qalam ko paida kiya, aur kaha ke likho, Qalam ne poochha kya likhoon, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne farmaya al-Qadar likho, yani Taqdeer likho, wo kya hai aur kya hone wala hai aakhir tak.[3]
Bukhari, Muwatta Imam Malik aur deegar kitabon me ki ahadith, Adam (عَلَيْهِ ٱلسَّلَام) aur Musa (عَلَيْهِ ٱلسَّلَام) me behas ho gayee, Musa (عَلَيْهِ ٱلسَّلَام) ne farmaya ke, Aap Adam (عَلَيْهِ ٱلسَّلَام) hain jinhone apni aulad ko jannat se bahar nikalwa diya, to Adam (عَلَيْهِ ٱلسَّلَام) ne farmaya ke, tum Musa ho, jisay Allah (ربُّ الْعِزَّت) ne apna paighambar banaya aur jis se kalam kiya, yani direct baat ki, phir bhi tum mujhe uss baat ka zimadaar samajhte ho, jo mere paida honay se pehle likh di gayee thi?[4]
Phir hum Taqdeer par iman laane par ahadith sunay, aur jab sahaba (رضي الله عنهم) se taqdeer ke baare me poocha gaya, to unhone farmaya ke, Agar Allah aasmaano aur zameen ke rehne walon ko azab dena chahta to wo aisa karta lekin unn par zulm nahi karta,
Aur agar wo (yani ke Allah Ta’ala) unn par Reham kare to uss ki Rehmat unn ke liye unn ke apne a’amal se behtar hai,
Aur agar tumhare paas Uhad pahad ke barabar maal hota, jo tum Allah ki raah me kharch kar dete, wo tum se qubool nahi kiya jata, jab tak ke tum taqdeer par iman na laate,
Aur tum jaante ho ke, jo kuch tum par museebat aayi hai, wo tum ko chhorrh kar nahi guzar sakti thi, aur jo museebat tum ko choo-we baghair chali gayee wo tum par aa nahi sakti thi, aur agar tum iss ke alawa kisi aur cheez ko maante huwe maroge to tum jahannam me dakhil ho jaoge.
Yehi baat Ubayy ibn Kaab, Abdullah ibn Masood, Hudhaifah aur Zaid bin Thabit (رضي الله عنهم) ne bayan ki hai.[5]
Phir Sahih Muslim, Ibn Majah aur Bulugh al-Maram ki ahadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, qawi iman wala momin kumzor iman walay momin se behtar hai, aur Allah ka pasandeeda hota hai, halanke dono hi achhe hain.
Uss cheez ko talash karo jis se tumhe faida ho aur khud ko be-bas mehsoos matt karo, Allah se madad maagte raho aur uss se bezaar na hon, aur agar koi museebat aa jaye to ye matt kaho ke, agar maine aisa kiya hota ya waisa kiya hota to uss ka nateeja fulan aur fulan hota,
Balke ye kaho ke, “Qaddarallahu wa ma sha’a fa’ala”, “Allah ka hukum huwa aur wo jo chahta hai karta hai”, Agar aur magar shaitan ke liye raasta khol dete hain.[6]
Phir humne wo hadith suni ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya, meri ummat me aise log utthenge, jo taqdeer ko jhutlayenge.
Ek waqt Rasoolullah (صلى الله عليه وسلم) tashreef laye, jab ke kuch sahaba (رضي الله عنهم) taqdeer par behas kar rahe thay, ye sunn kar Rasoolullah (صلى الله عليه وسلم) ka chehra mubarak laal ho gaya, aur aap ne farmaya kya issi liye mujhe Nabi bana kar bheja gaya hai? Pichhli qaume issi liye tabah huwi, kyun ke, unhone Taqdeer par behas ki. Main tumhe hukum deta hoon ke, iss mamele me behas matt karo.[7]
Sunan Abu Dawood ki hadith farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, al-Qadariyya iss ummat ke majoosi hain, agar wo bimar paday to unn se milne matt jao, aur agar unn ka inteqaal ho jaye to unn ke janaze me shamil matt ho.[8]
Matlab ye ke, ek musalman bimar hota hai to uss ka haq hai ke doosre musalman usay milne jaye, aur ek musalman ki maut par uss ke janaze me shamil hona musalman ki zimmadari hai, to yahan hukum ho raha hai ke aise logon ke liye ye haq nahi hai.
Iss hadith me do alfaaz aaye hain jo samajhne ke hain, pehla hai al-Qadariyya aur baaz ahadith me, ahlul Qadar bhi aya hai, ye wo log hain jo Taqdeer ka inkaar karte hain, aur aaj bhi ummat-e-muslima me baaz log hain jo taqdeer par iman nahi laate.
Inn ka kehna ye tha ke, Allah ne nek amaal ya achi taqdeer banayi hai aur bure amaal insaan ki taraf se hai ya burai ya evil,…, taqdeer ka hissa nahi hai.
Doosra lafz hai majoosi, ye faras yani persia me, zorastrian mazhab aane se pehle ek mazhab tha aur iss mazhab me bhi log taqdeer ko nahi maante thay.
al-Qadariyya jo firqa tha, wo Rasoolullah (صلى الله عليه وسلم) ke inteqaal ke baad musalmano me bana, aur jis ki peshangoi aap (صلى الله عليه وسلم) ne kar di thi, aur inn se bachne ka hukum bhi de diya tha, jaisa ke ahadith se pata chalta hai.
Umayyad Khalifa, Umar Ibn Abdul Aziz ke daur-e-khilafat me al-Qadariyya maujood thay, jis ke baare me Muwatta Imam Malik me ata hai ke, Hazrat Umar ibn Abdul Aziz ka khayal ye tha ke, inhe maukha diya jaye taqdeer par iman laane ka, aur agar ye na maane to inhe qatal kar diya jaye.[9]
Sunan Abu Dawood, Musnad Ahmad, Sahih ibn Hibban, Mustadrak ala Sahihain ki ahadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Ahlul Qadar yani taqdeer ka inkaar karne walon ke sath matt baittho aur na inn ke sath guftagoo karna shuru karo, iss se pehle ke wo baat karna shuru kare.[10]
Adab al-Mufrad ki hadith, Amr ibn al-’As (رضي الله عنه) farmate hain ke, “Mujhe uss shakh par tajub hota hai, jo taqdeer se bhagta hai, halanke wo uss me padne wala hai, aur apne bhai ki aankh me tinka to dekh leta hai lekin apni aankh me paday shahteer yani beam ko chhorrh deta hai, apne bhai ke dil se keena nikaalta hai lekin apne dil me keena chhorrhe rakhta hai,...[11]
Muslim, Tirmidhi aur Ibn Majah ki ahadith, Quraish ke kaafir Rasoolullah (صلى الله عليه وسلم) se taqdeer ke baare me behas karne aaye, to iss par Surah al-Qamar ki ayaat nazil huwi, Allah (ربُّ الْعِزَّت) farmate hain ke, “ Jis din ye ghaseettay jayenge aag me apne chehron ke bal, (unn se kaha jayega): ab aag ki lapatt ka maza chakho,[12] Yaqeenan Humne har cheez ek taqdeer, ek program, ek muqarrar hisaab ke mutabiq paida ki hai[13].[14]
Phir pichle dars me humne hadith suni ke, Nazar jo log baandhte hain, wo taqdeer ko nahi badal sakti.
Sunan Nasai ki hadith me, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke nazar matt bandha karo, kyun ke wo taqdeer ko nahi badal sakti.[15]
Asal baat to ye hai ke, jo taqdeer me likha hota hai, wo ho kar rehta hai;
Sahih Muslim ki hadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne Ibn Adam par uss ke hissay ka zina likh diya hai, (Yahan lafz-e-Kataba aya hai) wo la-maha-la apna hissa lega, aankh ka zina buri cheezon ko dekhna hai (yani jin cheezon ko dekhna haram hai), zaban ka zina, haram baat kehna hain, dil tamanna rakhta hai, khwahesh karta hai, phir sharm-gaah uss ki tasdeeq karti hai (yani wo zina karta hai) ya sharm-gaah inkaar karti hai (yani wo zina nahi karta).[16]
Muwatta Imam Malik, Bukhari aur Muslim ki ahadith ka mafhoom hai ke, ek aurat shadi karne se pehle ye shart na rakhe ke Mard apni pehli biwi ko talaq de, uss ki taqdeer me jo hai wo usay milega.[17]
Sahih Muslim aur Sunan an-Nasai ki ahadith, bandiyon aur biwiyon ko pregnant nahi karne ke liye Rasoolullah (صلى الله عليه وسلم) se mashwara kiya gaya, to aap ne farmaya, Azl ka istemaal karo, jo natural contraceptive hai, jis me mard apna jism aurat ke jism se alag hatta kar mani kharij karta hai. Lekin aap (صلى الله عليه وسلم) ne farmaya ke, jo aurat ke raham ki taqdeer me hai, wo usay mil kar rahega. Kuch din baad wo shakhs wapas aya aur kaha ke wo aurat hamela ho gayee hai, to aap (صلى الله عليه وسلم) ne farmaya maine kaha tha ke, taqdeer me jo likha hai wo hoga.[18]
Muslim ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, jab mani ka qatra aurat ke reham me 40-45 din tak rehta hai, to farishta aa kar Allah (سُبْحَانَهُ وَتَعَالَىٰ) se poochta hai ke, Ya Rabb, Aye paalne waale malik, kya ye nek hoga ya bura amal karne wala hoga, aur ye dono cheezen likh di jaati hain, phir farishta poochhta hai ke, Ya Rabb, kya ye mard hoga ke aurat, aur ye dono cheezen likh di jaati hain, aur uss ke amaal aur uss ke kaam jo wo karega, uss ki maut, uss ki rozi, ye sab kuch likh diya jata hai, phir uss ki taqdeer ke dastawez lapatt di jaati hain aur uss me na koi izafa hota hai aur na hi kami.[19]
Muslim ki ek aur hadith me ata hai ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya, tum me se har ek shakhs ka maddah-e-takhleeq chalees din tak uss ki maa ke paytt me ikhatta kiya jata hai, phir wo chalees din ke liye Alaqa (jo jonk ki tarah ki cheez hoti hai, aur jo maa ke reham ki diwar par chipak jata hai), phir chalees aur din tak wo mudhgha ki shakal me rehta hai (ye wo stage hai jis me reedh ki haddi ke nishanat dant se chabaye jaane ke nishan jaisa dikhta hai), phir Allah (سُبْحَانَهُ وَتَعَالَىٰ) farishte ko bhejte hain, (jo panchwe mahine neurocell, yani dimagh ki takhleeq ho jaane ke baad) uss me rooh phoonkta hai, aur usay chaar baaton ka hukum diya jata hai ke, uss ka rizq, uss ki umar, uss ka amal aur ye ke wo khush-naseeb hoga ya bad-naseeb, likh diya jata hai.
Mujhe uss zaat ki qasam jis ke siway koi ibadat ke layeq nahi, (jo iss kayenaat ki supreme authority hai), tum me se koi ek shakhs jannat walon ke se amal karta rehta hai, yahan tak ke jab uss ke aur jannat ke darmiyan ek balish ka faasla reh jata hai, to (Allah ke ilm ke mutabiq) likha huwa uss par ghalib aa jata hai, to wo ahle jahannam ka amal kar leta hai aur jahannam me dakhil ho jata hai,
Aur tum me se ek shakhs ahle jahannam ke se amal karta rehta hai, hatta ke uss ke aur jahannam ke darmiyan ek balish ka faasla reh jata hai, to (Allah ke ilm ke mutabiq) likha huwa uss par ghalib aa jata hai aur wo ahle jannat ka amal kar leta hai aur jannat me dakhil ho jata hai.[20]
Muslim ki ek aur hadith me Abdullah ibn Masood farmate hain ke, Bad-Bakht wo hai jo apni maa ke paytt me (tha to Allah ke ilm ke mutabiq) bad-Bakht tha aur khush-naseeb wo hai, jo apne alawa doosre se naseehat hasil kare, poochha gaya ke, bina kisi amal kare, koi kaise bad-bakht ho sakta hai? To unhone wo hadith bayan ki jo abhi hum ne suni, maa me paytt me bachay ki taqdeer likh di jaati hai wali hadith.[21]
Ahmad, Bukhari aur Muslim ki ahadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, “Tum me se koi ek bhi nahi, koi saans lene wala jaandaar shakhs nahi, magar Allah Ta’ala ne (apne azali, eternal, abadi, endless, hatmi, definite aur ultimate ilm ke mutabiq) jannat ya jahannam me uss ka tthikana likh diya hai aur (koi nahi) magar (ye bhi) likh diya gaya hai ke wo bad-bakht hai ya khush naseeb hai, to kisi ne sawal kiya, Ya Rasoolullah (صلى الله عليه وسلم)! Kya hum apne likhay par hi na reh jaye aur amal chhorrh de? yani taqdeer par sab kuch chhorrh de, amal na kare?
To aap (صلى الله عليه وسلم) ne farmaya: Jo kush naseeb hoga, wo nekukaaron ke amal ki taraf chal padega, aur jo bad-bakhton me se hoga, wo bad-bakhton ke amal ki taraf chal padega,
Phir aap (صلى الله عليه وسلم) ne farmaya, amal kiye jao, har ek ka raasta aasaan kar diya gaya hai, jo khush naseeb hain, unn ke liye nekukaaron ke amaal ka raasta asaan kar diya jata hai, aur jo bad-bakht hain, unn ke liye bad-bakhton ke amalon ka raasta asaan kar diya jata hai,
Phir aap (صلى الله عليه وسلم) ne Quran ki, Surah al-Layl ki ayaat tilawat ki, “To jis ne (Allah ke raaste me maal) kharch kiya aur Allah ka taqwa ikhtiyar kiya yani Allah Ta’ala se darte huwe, gunahon se bachte huwe, nek amal kiya,[22] aur nek baat ko sach mana ya uss ki tasdeeq ki,[23] Uss ko Hum aasaan tareeqe ki taufeeq denge yani uss ko Hum rafta rafta aasaan manzil yani jannat tak pahuncha denge,[24] aur jis ne bukhl kiya, kanjoosi ki (ya Allah ke raaste me kharch nahi kiya) aur be-parwa bana raha,[25] aur nek baat ko jhoott samjha,[26] Usay hum sakht raaste ke liye sahoolat denge, yani uss ko Hum rafta rafta mushkil manzil yani jahannam tak pahuncha denge[27].[28]
Sahih Muslim ki hi ek aur hadith me, Rasoolullah (صلى الله عليه وسلم) se poochha gaya ke, “Log jo amal aaj kar rahe hain aur uss me mashaqqat uttha rahe hain, kya ye koi aisi cheez hai jis ka unn ke baare me faisla ho chuka hai aur pehle se muqaddar kar diya gaya hai, jo unn me jaari ho chuki hai ya wo ab unn ke samne pesh ki ja rahi hai, jis tarah usay unn ke Rasool unn ke paas le aaye aur unn par hujjat tamam ho gayee hai?
To aap (صلى الله عليه وسلم) ne farmaya, Nahi, balke aisi cheez hai jo unn ke baare me tayy ho gayee aur unn me jaari ho chuki , aur uss ki tasdeeq, Allah (ربُّ الْعِزَّت) apni kitab me karta hai, Surah as-Shams me farmata hai ke, “Phir uss ke andar neki aur badi ka ilm ilhaam kar diya”[29].[30]
Baihaqi ki Sho’abul Iman, Musannaf Abi Shiabah aur Bukhari ki Adab al-Mufrad ki ahadith, Hazrat Abdullah (رضي الله عنه) farmate hain ke, “Jab tum me se koi kisi se apni zaroorat par kuch maange, to asani se baghair israr kiye maange, kyun ke, usay wohi milega jo uss ke muqaddar me hai aur kisi ke paas ja kar uss ki khushamad na kare ke, uss ki kamar hi todh daale.[31]
Muslim ki ek aur hadith me ata hai ke, Agar koi juma ke din ghusl kar ke masjid ko ata hai, aur jitna uss ki taqdeer me tha ibadat karta hai, aur khamoshi se qutba sunta hai, to uss ke aane walay juma tak, balke teen aur din aagay tak ke gunah maaf kar diye jaate hain.[32]
To pata chala ke, insaan ibadat bhi utni hi karta hai, jitni uss ke liye likh di gayee hai.
Bukhari aur Abu Dawood ki ahadith, biwi se milne ke waqt ki dua parrh jo koi parrhta hai, “Allahumma Jannibni as-Shaitana, wa jannibish shaitana ma razaqtana”, aur agar unn ki taqdeer me aulad likhi hogi to shaitan uss aulad ko nuqsan nahi pahuncha sakta.[33]
To aulad bhi taqdeer se hai, mard aulad hogi ya aurat ye bhi taqdeer se hai.
Abhi hum ne suna ke Neki aur Burai bhi taqdeer se hai,
Insaan ki ibadat bhi taqdeer se hai,
Rizq Taqdeer se hai,
Zindagi kitni lambi hogi aur maut kab aur kahan ayegi, ye bhi taqdeer se hai,
Biwiyan kitni hongi taqdeer se hai, aur unn biwiyon ko kya milega taqdeer se hai,
Muwatta Imam Malik ki ek hadith me ata hai ke, Talaq bhi taqdeer se hai.[34]
Tirmidhi, Nail al-Awtaar, at-Taaliqqat al-Raziya ki ahadith me ata hai ke, Dua aur dawa bhi taqdeer se hai.[35]
Tirmidhi, Sahih at-Targheeb, Musnad li-Shoaib aur Sahih al-Musnad ki ahadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Jo koi aakhirat ko apna nasabul Ain banata hai, Allah uss ke dil ko ghani kar detay hain aur uss ke muamelaat ki zimmedari le lete hain, aur duniya uss ke paas aati hai, wo chahe ya na chahe.
Aur jo koi iss duniya ko apna nasabul Ain banata hai, to Allah Ta’ala uss ki ghurbat uss ki aankhon ke saamne rakh detay hai, aur uss ke mamelaat bikhayr detay hain aur duniya uss ke peechay nahi aati, illa wo jo uss ki taqdeer me likh diya gaya ho.[36]
Yahan hum dars ko rok denge, iss lafz me aur bhi ahadith hain aur samjhane ka bohot hai, wo hum next Saturday In Sha Allah Surah al-Baqarah ki tafseer me agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
Rabbana aatina fid duniya…
References
[1] It was narrated that Hudhaifah bin Yaman said: "The Messenger of Allah (ﷺ) said: 'I do not know how long I will stay among you, so follow the example of these two after I am gone,' and he pointed to Abu Bakr and `Umar."
[3] Abdul-Wahid bin Sulaim narrated: "I arrived in Makkah and met 'Ata bin Abi Rabah. I said to him: 'O Abu Muhammad! The people of Al-Basrah speak about Al-Qadar.' He said: 'O my son! Do you recite the Quran?' I said: 'Yes.' He said: 'Then recite Az-Zukhruf to me.'" He said: 'So I recited: Ha Mim. By the manifest Book. Verily, We have made it a Qur'an in Arabic that you may be able to understand. And verily, it is in the Mother of Book with Us, indeed exalted, full of wisdom. Then he said: 'Do you know what Mother of Books is?' I said: 'Allah and His Messenger know better.' He said:'It is a book that Allah wrote before He created the Heavens, and before He created the earth. In it, it is (written): Fir'awn is among the inhabitants of the Fire, and in it is: Perish the two hands of Abu Lahab, and perish he!'Ata said: 'I met Al-Walid the son of 'Ubadah bin As-Samit the Companion of the Messenger of Allah (s.a.w) and asked him:'What was your father's admonition when he died?" He said:"He called me and said: 'O my son ! Have Taqwa of Allah, and know that you will never have Taqwa of Allah until you believe in Allah, and you believe in Al-Qadar- all of it-its good and its bad. If you die upon other than this you shall enter the Fire. Indeed I heard the Messenger of Allah (s.a.w) saying: "Verily the first of what Allah created was the Pen. So He said: 'Write.' It said : 'What shall I write?' He said : 'Write Al-Qadar, what it is , and what shall be, until the end.'"
[4] Narrated Abu Huraira: The Prophet (ﷺ) said, "Adam and Moses debated with each other and Moses said, 'You are Adam who turned out your offspring from Paradise.' Adam said, "You are Moses whom Allah chose for His Message and for His direct talk, yet you blame me for a matter which had been ordained for me even before my creation?' Thus Adam overcame Moses."
[5] It was narrated that Ibn Dailami said: "I was confused about this Divine Decree (Qadar), and I was afraid lest that adversely affect my religion and my affairs. So I went to Ubayy bin Ka'b and said: 'O Abu Mundhir! I am confused about the Divine Decree, and I fear for my religion and my affairs, so tell me something about that through which Allah may benefit me.' He said: 'If Allah were to punish the inhabitants of His heavens and of his earth, He would do so and He would not be unjust towards them. And if He were to have mercy on them, His mercy would be better for them than their own deeds. If you had the equivalent of Mount Uhud which you spent in the cause of Allah, that would not be accepted from you until you believed in the Divine Decree and you know that whatever has befallen you, could not have passed you by; and whatever has passed you by, could not have befallen you; and that if you were to die believing anything other than this, you would enter Hell. And it will not harm you to go to my brother, 'Abdullah bin Mas'ud, and ask him (about this).' So I went to 'Abdullah and asked him , and he said something similar to what Ubayy had said, and he told me: 'It will not harm you to go to Hudhaifah.' So I went to Hudhaifah and asked him, and he said something similar to what they had said. And he told me: 'Go to Zaid bin Thabit and ask him.' So I went to Zaid bin Thabit and asked him, and he said: 'I heard the Messenger of Allah (ﷺ) say: "If Allah were to punish the inhabitants of His heavens and of His earth, he would do so and He would not be unjust towards them. And if He were to have mercy on them, His mercy would be better for them than their own deeds. If you had the equivalent of Mount Uhud which you spent in the cause of Allah, that would not be accepted from you until you believed in the Divine Decree and you know that whatever has befallen you, could not have passed you by; and whatever has passed you by, could not have befallen you; and that if you were to die believing anything other than this, you would enter Hell"
[6] Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, "A strong believer is better and dearer to Allah than a weak one, and both are good. Adhere to that which is beneficial for you. Keep asking Allah for help and do not refrain from it. If you are afflicted in any way, do not say: 'If I had taken this or that step, it would have resulted into such and such,' but say only: 'Allah so determined and did as He willed.' The word 'if' opens the gates of satanic thoughts". [Muslim].
السادس: عن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: " المؤمن القوي خير وأحب إلى الله من المؤمن الضعيف وفي كل خير. احرص على ما ينفعك، واستعن بالله ولا تعجز. وإن أصابك شيء فلا تقل: لو أني فعلت كان كذا وكذا، ولكن قل: قدر الله، وما شاء فعل؛ فإن لو تفتح عمل الشيطان" (( رواه مسلم)).
It was narrated that Abu Hurairah said, attributing it to the Prophet (ﷺ): “The stronger believer is better and more beloved to Allah than the weak believer, although both are good. Strive to seek that which will benefit you and do not feel helpless. If something overwhelms you, then say: Qaddarallah, wa ma sha'a fa’al (It is the decree of Allah and what He wills He does). And beware of (saying) ‘If only,’ for ‘If only’ opens the door to Satan.”
[7] Abu Huraira said: God’s messenger came out to us when we were arguing about God’s decree. He was angry and his face became so red that it looked as if pomegranate seeds had been burst open on his cheeks. He then said, “Is this what you were commanded to do, or was it for this purpose that I was sent to you? Your predecessors perished only when they argued about this matter. I adjure you, I adjure you, not to argue about it.” [Tirmidhi transmitted it, and Ibn Majah transmitted something similar from ‘Amr b. Shu'aib from his father from his grandfather]
[8] Narrated Abdullah ibn Umar: The Prophet (ﷺ) said: The Qadariyyah are the Magians of this community. If they are ill, do not pay a sick visit to them, and if they die, do not attend their funerals.
حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ أَبِي حَازِمٍ، قَالَ حَدَّثَنِي بِمِنًى، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " الْقَدَرِيَّةُ مَجُوسُ هَذِهِ الأُمَّةِ إِنْ مَرِضُوا فَلاَ تَعُودُوهُمْ وَإِنْ مَاتُوا فَلاَ تَشْهَدُوهُمْ". حكم: حسن (الألباني)
[9] Yahya related to me from Malik that his paternal uncle, Abu Suhayl ibn Malik said, "I was a prisoner with Umar ibn Abd al-Aziz. He said, 'What do you think about these Qadariyya (fatalists)?' I said, 'My opinion is that one should ask them to turn from wrong action, if they will do so. If not, subject them to the sword.' Umar ibn Abd al- Aziz said, 'That is my opinion. Malik added, "That is my opinion also."
[10] ‘Umar reported the Prophet (May peace be upon him) was asked : Do not sit which those who believe in free will and do not address them before they address you.
[11] 'Amr ibn al-'As said, "I am astonished at a man who flees from fate when he is all the time attacking it and who sees the mote in his brother's eye and not the trunk in his own eye. He uncovers the rancour in his brother's heart and not the rancour in himself. I have never entrusted anyone with a secret of mine and then blamed him for divulging it. How could I blame him when I have given him something he is incapable of doing?"
[14] Abu Huraira reported that the polytheists of the Quraish came to have an argument with Allah's Messenger (ﷺ) in regard to Destiny and then this verse was revealed: " On the day when they are dragged into the Fire upon their faces, taste the touch of Fire. Surely, We have created everything according to a measure" (liv. 48-49).
[15] It was narrated from Abu Hurairah that the Prophet said: "Do not make vows, for a vow does not have any impact on the Qadar. Rather it is just a means of taking wealth from the miserly."
أَخْبَرَنَا قُتَيْبَةُ، قَالَ حَدَّثَنَا عَبْدُ الْعَزِيزِ، عَنِ الْعَلاَءِ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ " لاَ تَنْذِرُوا فَإِنَّ النَّذْرَ لاَ يُغْنِي مِنَ الْقَدَرِ شَيْئًا وَإِنَّمَا يُسْتَخْرَجُ بِهِ مِنَ الْبَخِيلِ " .
[16] Abu Huraira reported Allah's Apostle (ﷺ) as saying: Verily Allah has fixed the very portion of adultery which a man will indulge in, and which he of necessity must commit. The adultery of the eye is the lustful look, and the adultery of the tongue is the licentious speech, the heart desires and yearns, which the parts may or may not put into effect.
[17] He reported God’s Messenger as saying, “A woman must not ask to have her sister* divorced in order to deprive her of what belongs to her, but she must marry, because she will have what has been decreed for her." [Bukhari and Muslim] (* The word ‘sister’ is here used in a general sense. The tradition has been explained as referring to one of a man’s wives trying to get him to divorce another, but it probably refers to a woman whom the man has asked in marriage wanting him to divorce his wife before she marries him.)
Yahya related to me from Malik from Abu'z-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "A woman should not ask for the divorce of her sister to make her plate empty and in order to marry. She has what is decreed for her."
وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " لاَ تَسْأَلِ الْمَرْأَةُ طَلاَقَ أُخْتِهَا لِتَسْتَفْرِغَ صَحْفَتَهَا وَلِتَنْكِحَ فَإِنَّمَا لَهَا مَا قُدِّرَ لَهَا " .
[18] He told of a man who went to God's Messenger and said, “I have a slave-girl who is our servant and I have intercourse with her, but do not want her to conceive.” He replied, “Withdraw your penis from her if you wish, for what is decreed for her will come to her.” After a time the man came and told him the girl had become pregnant, and he said, “I told you that what was decreed for her would come to her.” [Muslim transmitted it]
[19] Hudhaifa b. Usaid reported directly from Allah's Messenger (ﷺ) that he said: When the drop of (semen) remains in the womb for forty or forty five nights, the angel comes and says: My Lord, will he be good or evil? And both these things would be written. Then the angel says: My Lord, would he be male or female? And both these things are written. And his deeds and actions, his death, his livelihood; these are also recorded. Then his document of destiny is rolled and there is no addition to nor subtraction from it.
[20] Abdullah (b. Mas'ud) reported that Allah's Messenger (ﷺ) who is the most truthful (of the human beings) and his being truthful (is a fact) said: Verily your creation is on this wise. The constituents of one of you are collected for forty days in his mother's womb in the form of blood, after which it becomes a clot of blood in another period of forty days. Then it becomes a lump of flesh and forty days later Allah sends His angel to it with instructions concerning four things, so the angel writes down his livelihood, his death, his deeds, his fortune and misfortune. By Him, besides Whom there is no god, that one amongst you acts like the people deserving Paradise until between him and Paradise there remains but the distance of a cubit, when suddenly the writing of destiny overcomes him and he begins to act like the denizens of Hell and thus enters Hell, and another one acts in the way of the denizens of Hell, until there remains between him and Hell a distance of a cubit that the writing of destiny overcomes him and then he begins to act like the people of Paradise and enters Paradise.
[21] 'Abdullah b. Mas'ud reported: Evil one is he who is evil in the womb of his mother and the good one is he who takes a lesson from the (fate of) others. The narrator came to a person from amongst the Companions of Allah's Messenger (ﷺ) who was called Hudhaifa b. Usaid Ghifari and said: How can a person be an evil one without (committing an evil) deed? Thereupon the person said to him: You are surprised at this, whereas I have heard Allah's Messenger (ﷺ) as saying: When forty-two nights pass after the semen gets into the womb, Allah sends the angel and gives him shape. Then he creates his sense of hearing, sense of sight, his skin, his flesh, his bones, and then says: My Lord, would he be male or female? And your Lord decides as He desires and the angel then puts down that also and then says: My Lord, what about his age? And your Lord decides as He likes it and the angel puts it down. Then he says: My Lord, what about his livelihood? And then the Lord decides as He likes and the angel writes it down, and then the angel gets out with his scroll of destiny in his hand and nothing is added to it and nothing is subtracted from it.
[28] Ali reported: We were in a funeral in the graveyard of Gharqad when Allah's Messenger (ﷺ) came to us and we sat around him. He had a stick with him. He lowered his head and began to scratch the earth with his stick, and then said: There is not one amongst you whom a seat in Paradise or Hell has not been allotted and about whom it has not been written down whether he would be an evil person or a blessed person. A person said: Allah's Messenger, should we not then depend upon our destiny and abandon our deeds? Thereupon he said: Acts of everyone will be facilitated in that which has been created for him so that whoever belongs to the company of the blessed will have good works made easier for him and whoever belongs to the unfortunate ones will have evil acts made easier for him. He then recited this verse (from the Qur'an): "Then, who gives to the needy and guards against evil and accepts the excellent (the truth of Islam and the path of righteousness it prescribes), We shall make easy for him the easy end and who is miserly and considers himself above need, We shall make easy for him the difficult end" (xcii. 5-10).
[30] Abu al-Aswad reported that 'Imran b Husain asked him: What is your view, what the people do today in the world, and strive for, is it something decreed for them or preordained for them or will their fate in the Hereafter be determined by the fact that their Prophets brought them teaching which they did not act upon? I said: Of course, it is something which is predetermined for them and preordained for them. He (further) said: Then, would it not be an injustice (to punish them)? I felt greatly disturbed because of that, and said: Everything is created by Allah and lies in His Power. He would not be questioned as to what He does, but they would be questioned; thereupon he said to me: May Allah have mercy upon you, I did not mean to ask you but for testing your intelligence. Two men of the tribe of Muzaina came to Allah's Messenger (ﷺ) and said: Allah's Messenger, what is your opinion that the people do in the world and strive for, is something decreed for them; something preordained for them and will their fate in the Hereafter be determined by the fact that their Prophets brought them teachings which they did not act upon. and thus they became deserving of punishment? Thereupon, he said: Of course, it happens as it is decreed by Destiny and preordained for them, and this view is confirmed by this verse of the Book of Allah, the Exalted and Glorious:" Consider the soul and Him Who made it perfect, then breathed into it its sin and its piety" (xci. 8).
[31] 'Abdullah said, "When one of you seeks something he needs, he should ask for something small. He will have what is decreed for him. None of you should go to his companion and then praise him and thus break his back."
[32] Abu Huraira reported God's Messenger as saying, “If anyone bathes, then comes to the Friday prayer and prays what is fixed for him, then keeps silent till [the imam] finishes his sermon, then prays along with him, his sins between that time and the next Friday will be forgiven him, and three days more.” [Muslim transmitted it]
Abu-Huraira reported Allah's Apostle (ﷺ) as saying: He who took a bath and then came for Jumu'a prayer and then prayed what was fixed for him, then kept silence till the Imam finished the sermon, and then prayed along with him, his sins between that time and the next Friday would be forgiven, and even of three days more.
[33] Narrated Ibn `Abbas: The Prophet (ﷺ) said, "If anyone of you, when having sexual intercourse with his wife, says: Bismillah, Allahumma jannibni-Sh-Shaitan wa jannib-ish-Shaitan ma razaqtana, and if it is destined that they should have a child, then Satan will never be able to harm him."
[34] Yahya related to me from Malik from Said ibn Sulayman ibn Zayd ibn Thabit that Kharija ibn Zayd ibn Thabit told him that he was sitting with Zayd ibn Thabit when Muhammad ibn Abi Atiq came to him with his eyes brimming with tears. Zayd asked him what the matter was. He said, "I gave my wife command of herself, and she separated from me." Zayd said to him, "What made you do that?" He said, "The Decree." Zayd said, "Return to her if you wish for it is only one pronouncement, and you have access to her."
[35] Abu Khizamah narrated from his father who said: "I asked the Messenger of Allah (S.A.W): 'O Messenger of Allah (S.A.W)! Do you think that the Ruqyah we use, the treatments we use, and what we seek to protect ourselves will contradict anything from Allah's Decree?' He said: 'They are from Allah's Decree.'"
[36] Anas bin Malik narrated that the Messenger of Allah (ﷺ) said: "Whoever makes the Hereafter his goal, Allah makes his heart rich, and organizes his affairs, and the world comes to him whether it wants to or not. And whoever makes the world his goal, Allah puts his poverty right before his eyes, and disorganizes his affairs, and the world does not come to him, except what has been decreed for him."
1 - من كانت الآخرةُ همَّه، جعل اللهُ غناه في قلبِه، وجمع له شملَه وأتتْه الدُّنيا وهي راغمةٌ ومن كانت الدنيا همَّه جعل اللهُ فقرَه بين عينَيه وفرَّق عليه شملَه ولم يأتِه من الدنيا إلا ما قُدِّرَ له
الراوي : أنس بن مالك | المحدث : الألباني | المصدر : صحيح الترغيب
الصفحة أو الرقم : 3169 | خلاصة حكم المحدث : صحيح لغيره
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle 6 hafton se hum seerat an-Nabi par tafseel sunn rahe thay, uss se pehle ke dars me hum Surah al-Baqarah ki 20wi ayat ki tafseer me aakhri do alfaaz Shai’in aur Qadeer ki tafseer sunay, aaj ke dars me Lafz-e-Taqdeer ki tafseer aagay sunenge.
Qareeb hai ke, bijli ki chamak unn ki basarat chheen le, yani aankhon ki binayi salb kar le, jab bijli chamakti hai to unn par roshni padti hai, to uss roshni me chalte hain, aur jab andhera ho jata hai to ruk jaate hain, aur khade ke khade reh jaate hain, aur agar Allah (سُبْحَانَهُ وَتَعَالَىٰ) chahta to unn ke kaano ke sunne ki taqat aur aankhon ke dekhne ke salahiyat ko salb kar leta, yaqeenan Allah har cheez par qadir hai.
Lafz-e-Qadeer ki tafseel me jahan hum rokay thay, wo Surah al-Qadr ke maane sunay, Lafz-e-Qadr bhi issi root se hai;
Lafz-e-Yaqdiru Quran me aya hai, tanggi ya kumi karne ke maane aaye hain, jis ka opposite yabsutu hai, badhana, kushadgi dena aur ye dono alfaaz Surah ar-Ra’ad me opposites ke taur par aaye hain, farmaya ke,
Allah jis ke liye chahta hai rizq kushada kar deta hai aur jisay chahta hai napa tula rizq deta hai,...[1]
Lafz-e-Qaddara aya hai, program ke maano me aur Fahada ke opposite me, Surah al-A’la me farmaya, Aye Nabi (صلى الله عليه وسلم) apne paalne walay malik ke naam ki paaki bayan kariye, uss ki tasbeeh kariye,[2] jisne (har cheez ko) paida kiya aur tawazun qayem kiya,[3] aur jis ne (har cheez ki) taqdeer banayi yani program kiya phir usay fitri hidayat ata farmayi, guide bhi kiya.[4]
To iss ayat me opposites ke zariye se bataya ja raha hai ke, Allah ne taqdeer bhi banayi aur guidance bhi di.
Allah (عز وجل) ke liye hai aasmaano aur zameen aur jo kuch inn dono ke darmiyaan hai, sab par badshahi aur wo har cheez par qadir hai.[5]
Kya unhone nahi dekha, nahi soncha ya ghaur nahi kiya ke, ke wo Allah jis ne aasmaano aur zameen ko paida kiya wo iss par qadir hai ke unn jaisay phir paida kar de,...[6]
Quran ka ye ajab andaaz hai ke, Quran hum se sawal karta hai, hum se poochhta hai, aur phir jawab bhi khud deta hai.
Ye kis liye ho raha hai, hume samjhane ke liye aur hume sonchne laga raha hai, takay hum andha dhun iman na laye, cheezon ko analyze kare, sonche, samjhe aur phir maane.
Phir Surah al-Kahf me Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke, “...Aur Allah har cheez par qudrat rakhne wala hai.”[7]
Aur Surah az-Zumar me farmaya ke, “Aur unhone Allah ki qadr nahi ki jaise ke uss ki qadr karne ka haq tha, aur zameen poori ki poori uss ki mutthi me hogi Qiyamat ke din aur aasmaan uss ke dahine hath me lapaytte huwe honge, wo paak hai aur bohot buland wa bala hai, uss tamam shirk se jo ye log kar rahe hain.”[8]
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke asmaa al-husna me se;
Ek ism al-Qadeer bhi hai, jis ke maane taqat aur qudrat rakhne wala.
Doosra ism al-Muqtadir hai, jis ke maane iqtedaar rakhne wala, apni taqat ka izhaar karne wala.
Teesra ism al-Qaadir hai, jis ke maane ikhtiyar aur qaboo rakhne wala.
To ( ق د ر ) ke maadde me se, jo teen maane zahir ho rahe hain, wo hain;
Measure ya Paimaish,
Capability ya Salahiyat ya Qabiliyat,
Programming Destiny ya Taqdeer ka banana ya qayem karna.
Allah (ربُّ الْعِزَّت) har cheez ki taqdeer ya program itne precision ke sath banaye hain, takay unn cheezon ke banane ka maqsad poora ho, aur unn cheezon ko monitor karte hain ke unn ki taqdeer, unn ki destiny ya program implement ho rahi hai ke nahi, aur kayenaat ki har shay ka yehi mamela hai.
Matlab ye ke, jisay hum Laws of Nature ya qawaneen-e-qudrat kehte hain wo Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke banaye huwe hain, wohi taqdeer, destiny ya program hai jis par saari kayenaat amal kar rahi hai.
1982 Eeswi me, Edward Fredkin naami scientist ne reversible computation ki field me kaam karte huwe, iss nateeje par pahuncha ke ye kayenaat ek bada computer hai, jo kisi program ko chala raha hai.[9]
Ye baat yahan khatam nahi huwi, 2001 Eeswi me ek Philosopher Nick Bostrom ne ye idea pesh kiya ke, agar koi civilization is qabil bann jaye ke wo conscious simulations kar sakay, to wo uss simulation se kayee conscious makhlooq paida kar sakti hai. Uss zamane me ye Matrix film bhi issi idea par banayi gayee thi aur kaafi arsay tak log iss kayenat ko ek computer simulation ke taur par dekh rahe thay.[10]
Scientific American ke April 2021 ke article me Foud Khan Sahab likhte hain ke, Jab se Nick Bostrom ne apni theory propose ki, uss ke baad se kayee log scientific papers submit kare hain, statistics ko refine kiya aur bataya ke 50-50 chance hai ke hum log ek computer simulation me reh rahe hain.[11]
USA Today ke October 2023 ke ek article me, ek aur research ka zikr kiya, jisay Dr. Melvin Vopson ne kiya tha, ye maloom karne ke liye ke, kya information ka bhi koi mass hota hai, kyun ke jab ek bit information bheja jata hai to energy release hoti hai. Iss line me kaam karte huwe Dr. Vopson ne ye bataya ke, information kayenaat ki bunyadi ya fundamental building block hai aur iss me energy aur physical mass dono hain.
Unn ke scientific paper me unhone ye bhi bataya ke, kis tarah hamari kayenaat me excess information ko jab nikala jata hai to wo computer ke ghair zaroori code ko nikaalne se mushabehat rakhta hai. Iss tareeqe se kayenaat bhi storage aur power consumption conserve karti hai.[12]
Beher-haal ye to Science-daano aur Philosophers ka manna hai, jo jaane anjaane me taqdeer ki haqeeqat tak pahunch hi gaye, lekin iss ko jhutlaane walay bohot hain, baaz science-daano ne obviously iss ka inkaar kar diya.[13]
Program ko ya taqdeer ko to anjaane me maan to liya lekin programer ka inkaar kar rahe hain, yani taqdeer banane walay Allah ko nahi maante.
Qudrat ke inn qawaneen jis ka hum zikr kar rahe thay, jo hamare liye attal hain, aur jis ki khilaf warzi koi nahi kar sakta, lekin Allah (ربُّ الْعِزَّت) khud, agar Woh chahe to, inn qawaneen ke khilaf ja sakte hain.
Apne Nabiyon ko bhejne ke saboot me, jab Allah (سُبْحَانَهُ وَتَعَالَىٰ) Maujezon ko anjaam dete hain, to wo qawaneen-e-qudrat ya Natural Laws ko todh dete hain, uss ke khilaf kaam kar ke batate hain,
Jaise Musa (عَلَيْهِ ٱلسَّلَام) ka asa, jo lakdi se bana tha, usay asli saamp me badal diya, aur
Jaise Isa (عَلَيْهِ ٱلسَّلَام) ka mitti ki chidiya me jaan daal dena.
Ye maujeze, na sirf inn paighambaron ke nabuwwat ka saboot thay balke, Allah (ربُّ الْعِزَّت) ki azeem taqat aur qudrat ki nishani thay, aur insaaniyat ko ek challenge tha ke, aise maujeze Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke siway koi aur nahi kar sakta.
Yani jis Nabi ke zariye ye maujeza dikhaya gaya, wo apni marzi se maujeza anjaan nahi de sakte, balke Allah (ربُّ الْعِزَّت) ki ijazat chahiye aur wo maujeza bhi Allah ke hukum ke tabay hota hai.
Ye qawaneen-e-qudrat, ya Allah ki banayi huwi cheezon ki fitrat, ya unn ki taqdeer aur program jo kuch Allah ne banaya hai, wo taqdeer guarded tablets ya lauhim mahfooz me jama hai.[14]
Jisay Quran me, Surah az-Zukhruf me Ummul Kitab kaha gaya hai, tamam kitabon ki maa. Umm source ko bhi kehte hain to tamam kitabon ki source.
Ye woh kitab hai, jis me har cheez darj hai, yahan tak ke iss kayenaat me hone walay har event ya hadese ke hone ki jagah aur waqt tak iss me maujood hai.[15]
Allah (ربُّ الْعِزَّت) jo chahte hain karte hain, Surah ar-Ra’ad me farmaya ke, Allah jis cheez ko chahta hai mitta deta hai, aur jis ko chahta hai qayem rakhta hai aur ussi ke paas hai Kitabon ki Maa, Kitabon ka source ya iss kayenaat ka har record uss ke paas hai.[16]
Ye Ayat iss baat ka saboot hai ke, Taqdeer hi sab kuch nahi, yani baaz logon ko ye ghalat fehmi hoti hai ke, bas Allah Ta’ala ne taqdeer likh di aur ab unn ke haath bandh gaye, ab kuch nahi ho sakta. Nauoozu bi-Allah.
Nahi, Agar Allah chahe to taqdeer bhi badal sakte hain, ya taqdeer me jo hai usay agay ya peechhe kar sakte hain. Sirf Wohi har cheez par qadir hai, yahan tak ke taqdeer badalne ki qudrat Allah hi ke paas hai.
Dua se taqdeer badal sakti hai, aur dua-e-istikhara se taqdeer badal sakti hai.
Dua-e-istikhara wo dua hai, jisay Rasoolullah (صلى الله عليه وسلم) aise hi sikhaya karte thay, jaise Quran ki koi ayat sikhaya karte.
Iss ke maane hum hadith ke section me sunenge.
Ab lafz-e-qadeer aur uss ke root par ahadith me;
Lafz-e-Qadra aya hai, kisi cheez ka hisaab lagane ya andaza ttehraane ke maano me, Rasoolullah (صلى الله عليه وسلم) Duhr ki pehli do rakaton me, 30 ayaat tilawat karte aur aakhri do rakaton me 15 ayaat tilawat karte, aur Asr ki pehli do rakaton me 15 ayaat aur aakhri do me uss ka adha, yani pehli do me jitni ayaat parrhi, uss ka adha parrhte.[17]
Sahih Muslim ki ek aur hadith me hai ke, Abu Said Khudri farmate hain ke, hum andaza lagaya karte thay ke, Rasoolullah (صلى الله عليه وسلم) Duhr aur Asr ki namazon me kitni dayr khade rahe, pehli do rakaton me Surah Haa Meem as-Sajda parrhne jitni dayr khade rahe aur doosri do rakaton me uss ka adha waqt.[18]
Yani Surah Haa Meem as-Sajda me 30 ayaat hai, to iss surah ko parrhne me jitna time lagta utni dayr khade hote.
Sheikh Saud ash-Shuraim Surah as-Sajdah 5 min me poora parrh lete aur Sheikh Sudais 6 min me.
Ye sirf ek andaza qayem karne ke liye, aur yahan waqt ka andaza bataya ja raha hai, ab agar koi ruk ruk kar, aram se parrhe to 10 min pehli do rakaton me lag sakte.
Issi tarah Rasoolullah (صلى الله عليه وسلم) ke raat ka schedule bataya ja raha hai ke, raat ko aap (صلى الله عليه وسلم) jitni dayr sotay, utni dayr Tahajjud ki namaz me guzaarte, uss ke baad phir so jaatay jitni dayr namaz parrhe aur phir Namaz parrhte jitni soye, aur ye mamela subah tak rehta.[19]
Ye Namazein, Fajr ki do rakaton ke alawa hain.
Aise hi sehri khaane aur Fajr ki namaz parrhne me jo waqfa tha, wo 50 ayaat tilawat karne jitna waqt tha.[20]
Phir kisi cheez ki lambai ka andaza muqarrar karne ke liye bhi yehi lafz-e-Qadra istemaal huwa hai, jaise Ibn Masoud (رضي الله عنه) farmate hain ke, Rasoolullah (صلى الله عليه وسلم) ne Asr ki namaz uss waqt parrhe, jab kisi bhi cheez ka saya 3-5 feet ki lambai par hota garmiyon ke dino me aur 5-7 feet ki lambai par hota sardiyon ke dino me.[21]
Kuch aur ahadith me namaz ke auqaat ke start of end times, bataye gaye hain in terms of the length of the shadow of things.[22]
Aur zahir si baat hai ke, Namaz ke shuru ke waqt saya kum lambai ka hota aur namaz ke khatam hone ke waqt saya zyada lamba hota.
Hauz-e-Kauthar ka size ya diameter bataya gaya ke, wo Aila jo Syria me hai wahan se Sana’a jo Yemen me hai, utna bada hoga.[23]
Ek aur hadith me aya hai ke, Aila se Sana’a ka distance sirf uss ki width hai, to sonch kar dekhiye ke uss ki lambai kitni hogi?
Phir volume ka andaza lagane ke liye bhi yehi lafz istemaal huwa hai, Rasoolullah (صلى الله عليه وسلم) ke wazu banane ke liye, ek bartan me do-tihayi mudd barabar paani laya gaya.[24]
Mutthi bhar mitti yani volume of grains ke liye bhi ye lafz istemaal huwa hai.[25]
Amount of Money ke liye istemaal huwa hai, farmaya ke, agar koi ghulam ko azaad karna chahta hai, jo do ya uss se zyada logon ki shared property tha, to usay chahiye ke sab partners ko paise de aur ghulam ko azad kare, agar uss ke paas ghulam ko azad karne ya sab partners ko paise ada karne bhar ki rakham hai, to wo azad kare.[26]
Awaz ki bulandi ke liye bhi aya hai, Rasoolullah (صلى الله عليه وسلم) jab ghar me Quran tilawat kar rahe hote, to aisi awaz se parrhte ke hujre me jo hai unhe aap ki tilawat sunai deti.[27]
Physical cheezon ko to naapa ja sakta hai, lekin abstract cheezon ko kaise naapenge, jaise niyyat ka hisaab kaise lagayenge, ye kaam Allah Tala karte, farmaya ke jaisi niyyat hogi, waisa ajar milega.[28]
Muwatta Imam Malik ki hadith, Said ibn al-Musayyab kehte thay ke, jis ne Laylatul Qadr ki raat ko, Isha ki namaz jama’at se parrhi, uss ne apna hissa le liya.[29]
Ab ye hissa kitna hai, iss ka measurement, sirf Allah Tala ko maloom hai.
Taqdeer se mutalliq ahadith me aya hai ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne iss kayenaat ki taqdeer, isay paida karne se pachas hazar saal pehle likh di thi.[30]
Taqdeer par iman lana hai, ek lambi hadith me, Jibraeel (عَلَيْهِ ٱلسَّلَام) Rasoolullah (صلى الله عليه وسلم) ke paas insaani shakal me uss waqt aaye, jab ke aap (صلى الله عليه وسلم) apne Sahaba (رضي الله عنهم) ke sath baitthe thay, aur paanch sawal karte hain aur aap (صلى الله عليه وسلم) unn sawalat ke jawab dete hain.
Pehla sawal tha ke, Islam kya hai? Rasoolullah (صلى الله عليه وسلم) jawab dete hain ke, Iss baat ki gawahi dena ke Allah ke siway koi Ilaha, koi Supreme Authority iss kayenaat me nahi hai, aur ye ke Muhammad (صلى الله عليه وسلم) Allah ke Rasool hain, Salat yani ke Namaz pabandi se qayem karna, Zakat dena, Ramadan ke mahine ke rozay rakhna, aur Allah ke ghar ka Hajj karna.
Doosra sawal ye tha ke, Iman kya hai? Rasoolullah (صلى الله عليه وسلم) jawab dete hain ke, Allah par iman lana, uss ke Farishton par, Jannat aur Dozakh par, Marne ke baad utthaye jaane par, yani aakhirat par iman lana, aur taqdeer par iman lana, saari ki saari taqdeer par.
Teesra sawal ye tha ke, Ihsan kya hai? Rasoolullah (صلى الله عليه وسلم) jawab dete hain ke, Allah ke raaste me iss tarah sakht koshish karna, jaisa ke tum uss ko dekh rahe ho, halanke tum usay nahi dekh sakte, lekin wo tumhe dekh raha hai.
Chohta sawal ye tha ke, Qiyamat kab ayegi? Ye to, Hum sab ka favorite sawal hai, Insaan Billiono Dollar kharch kar raha hai ye jaanne ke liye ke, Qiyamat kab ayegi, Rasolullah (صلى الله عليه وسلم) jawab dete hain ke, Jis se sawal kiya ja raha hai, usay Sawal karne walay se zyada nahi maloom. Yani ke Qiyamat kab ayegi, wo Sawal karne walay ko, yani ke Jibraeel (عَلَيْهِ ٱلسَّلَام) ko bhi nahi maloom.
Lekin Qiyamat ke baare me jitna Jibraeel AS ko maloom hai, utna hi Rasoolullah SAWS ko bhi maloom hai.
Panchwa sawal ye tha ke, Uss ki nishaniyan kya hain, yani Qiyamat ke aani ki nishaniyan kya hain? Rasoolullah (صلى الله عليه وسلم) jawab dete hain ke, Jab ghareeb, nangay paon walay, nangay charwahay oonchi imaratein banane me muqabla karenge aur jab ek ghulam aurat apne aqaa ko janam degi,
Jibraeel (عَلَيْهِ ٱلسَّلَام) ke jaane ke baad, Sahaba (رضي الله عنهم) aap (صلى الله عليه وسلم) sawal karte hain ke, agar taqdeer likh di gayee hai aur tayy hai, to hum koshish kis baat ki kar rahe hain, kya ye tayy shuda hai ya taqdeer evolve ho rahi hai? Rasoolullah (صلى الله عليه وسلم) jawab dete hain ke, Taqdeer tayy ho chuki hai.
To kisi ne sawal kiya ke, phir hum koshish kyun kare? Rasoolullah (صلى الله عليه وسلم) ne jawab diya ke, Jannatiyon ke liye nek amal ya jannatiyon walay amal karna asaan hoga aur dozaqiyon ke liye, Jahannamiyon walay amal karna asaan hoga.[31]
Abu Dawood ki hadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Meri ummat me aise log utthenge, jo Taqdeer ko jhutlayenge.[32]
Phir aap (صلى الله عليه وسلم) ne farmaya ke, mujhe teen cheezon ka khauf hai meri ummat me honge, Sitaron ke zariye Barish talab karenge, Hukumraano ka zulm, aur Taqdeer ka inkaar.[33]
Phir aap (صلى الله عليه وسلم) ne farmaya ke, Meri Ummat ka zawal hoga aur bigaad paida hoga, aur wo taqdeer ko jhutlaane walon me hoga.[34]
Rasoolullah (صلى الله عليه وسلم) ne farmaya, nazar insaan ko koi aisi cheez nahi deti, jo uss ke muqaddar me na ho, yani Nazar bandh kar Allah se jo wada karte hain wo taqdeer ko nahi badal sakti, albatta, Allah (سُبْحَانَهُ وَتَعَالَىٰ) iss ke zariye, bakheel se uss ka maal nikalwata hai aur iss tarah wo cheezen sadqa kar deta hai, jis ki uss se pehle, uss ki ummeed nahi ki ja sakti thi.[35]
Koi cheez agar taqdeer ko badal sakti hai to wo, buri nazar hai, evil eye jisay kehte hain, to Ibn Abbas RA kehte hain ke, iss ka ilaaj jo Rasoolullah SAWS ne bataya usay karo.[36]
Yahan hum dars rok denge, Lafz-e-Qadeer par mazeed tafseel hum next Saturday In Sha Allah Surah al-Baqarah ki tafseer me agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
[17] Abu Sa'id al-Khudri reported: The Apostle of Allah (ﷺ) used to recite in every rak'ah of the first two rak'ahs of the noon prayer about thirty verses and in the last two about fifteen verses or half (of the first rak'ah) and in every rak'ah of the 'Asr prayer of the first two rak'ahs about fifteen verses and in the last two verses half (of the first ones).
[18] Abu Sa'id al-Khudri reported: We used to estimate how long Allah's Messenger (ﷺ) stood in the noon and afternoon prayers, and we estimated hat he stood in the first two rak'ahs of the noon prayer as long as it takes to recite Alif Lam Mim, Tanzil, i. e. as-Sajda. We estimated that he stood half that time in the last two rak'ahs; that he stood in the first two of the afternoon as long as he did in the last two at noon; and in the last two of the afternoon prayer about half that time. Abu Bakr in his narration has made no mention of Alif Lam Mim, Tanzil, but said: As long as it takes to recite thirty verses.
[19] Ya'la b. Mamlak said he asked Umm Salama, the Prophet’s wife, about his recitation and prayer. She Said, “What have you to do with his prayer? He would pray, then sleep as long as he had prayed, then pray as long as he had slept, then sleep as long as he had prayed, till morning.” She then described his recitation and did so with an exposition word by word. [Abu Dawud, Tirmidhi and Nasa’i transmitted it]
[20] Anas (bin Malik) narrated that : Zaid bin Thabit said: "We ate Sahar with the Messenger of Allah, then we stood for the Salat." I (Anas) said: "How long was that?" He said: "About the lengthy of fifty Ayahs."
Narrated Anas: Zaid bin Thabit said, "We took the "Suhur" (the meal taken before dawn while fasting is observed) with the Prophet (ﷺ) and then stood up for the (morning) prayer." I asked him how long the interval between the two (Suhur and prayer) was. He replied, 'The interval between the two was just sufficient to recite fifty to Sixth 'Ayat."
حَدَّثَنَا عَمْرُو بْنُ عَاصِمٍ، قَالَ حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، أَنَّ زَيْدَ بْنَ ثَابِتٍ، حَدَّثَهُ أَنَّهُمْ، تَسَحَّرُوا مَعَ النَّبِيِّ صلى الله عليه وسلم ثُمَّ قَامُوا إِلَى الصَّلاَةِ. قُلْتُ كَمْ بَيْنَهُمَا قَالَ قَدْرُ خَمْسِينَ أَوْ سِتِّينَ ـ يَعْنِي آيَةً ـ ح.
[21] Ibn Mas'ud said that the extent of the shadow when God’s Messenger prayed the noon prayer was three to five feet in summer and five to seven feet in winter. [Abu Dawud and Nasa’i transmitted it]
[22] Al-Husain bin Bashir bin Sallam narrated that his father said: "Muhammad bin 'Ali and I entered upon Jabir bin 'Abdullah Al-Ansari. We said to him: 'Tell us about the prayer of the Messenger of Allah (ﷺ).' That was at the time of Al-Hajjaj bin Yusuf. He said: 'The Messenger of Allah (ﷺ) came out and prayed Zuhr when the sun had passed its zenith and the shadow (of a thing) was the length of a sandal-strap. Then he prayed 'Asr when the shadow of a man was the length of a sandal-strap plus his height. Then he prayed Maghrib when the sun had set. Then he prayed 'Isha' when the twilight disappeared. Then he prayed Fajr when dawn broke. The next day he prayed Zuhr when a man's shadow was equal to his height. Then he prayed 'Asr when a man's shadow was twice his height, and (the time between the prayer and sunset) lasted as long as it takes a swift rider to reach Dhul-Hulaifah. Then he prayed Maghrib when the sun set, then he prayed 'Isha' when one-third or one-half of the night had passed'" - (One of the narrators) Zaid, was not sure - "then he prayed Fajr when it had become bright."
[23] Anas b. Malik reported Allah's Messenger (ﷺ) as saying: My Cistern would be as extensive as the distance between Aila and San'a, of Yemen, and there would be in it jugs like stars in the sky.
وَحَدَّثَنِي حَرْمَلَةُ بْنُ يَحْيَى، أَخْبَرَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، أَنَّحَدَّثَهُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " قَدْرُ حَوْضِي كَمَا بَيْنَ أَيْلَةَ وَصَنْعَاءَ مِنَ الْيَمَنِ وَإِنَّ فِيهِ مِنَ الأَبَارِيقِ كَعَدَدِ نُجُومِ السَّمَاءِ " .
[24] Narrated Umm Umarah: Habib al-Ansari reported: I heard Abbad ibn Tamim who reported on the authority of my grandmother, Umm Umarah, saying: The Prophet (ﷺ) wanted to perform ablution. A vessel containing 2/3 mudd of water was brought to him.
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ حَبِيبٍ الأَنْصَارِيِّ، قَالَ سَمِعْتُ عَبَّادَ بْنَ تَمِيمٍ، عَنْ جَدَّتِهِ، وَهِيَ أُمُّ عُمَارَةَ أَنَّ النَّبِيَّ صلى الله عليه وسلم تَوَضَّأَ فَأُتِيَ بِإِنَاءٍ فِيهِ مَاءٌ قَدْرُ ثُلُثَىِ الْمُدِّ . حكم: صحيح (الألباني)
[25] Abu Musa reported that he heard God’s messenger say, “God created Adam from a handful which he took from the whole of the earth; so the children of Adam are in accordance with the earth, some red, some white, some black, some a mixture, also smooth and rough, bad and good.” [Ahmad, Tirmidhi and Abu Dawud transmitted it]
[26] Narrated Ibn `Umar: The Prophet (ﷺ) said, "Whoever manumits his share o a jointly possessed slave, it is imperative on him to manumit the slave completely if he has sufficient money to pay the rest of its price which is to be estimated justly. He should pay his partners their shares and release him (the freed one).
حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا جُوَيْرِيَةُ بْنُ أَسْمَاءَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ـ رضى الله عنهما ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " مَنْ أَعْتَقَ شِرْكًا لَهُ فِي مَمْلُوكٍ وَجَبَ عَلَيْهِ أَنْ يُعْتِقَ كُلَّهُ، إِنْ كَانَ لَهُ مَالٌ قَدْرَ ثَمَنِهِ يُقَامُ قِيمَةَ عَدْلٍ وَيُعْطَى شُرَكَاؤُهُ حِصَّتَهُمْ وَيُخَلَّى سَبِيلُ الْمُعْتَقِ ".
[27] Narrated Abdullah ibn Abbas: The Prophet's (ﷺ) recitation was loud enough for one who was in the inner chamber to hear it when he was in the house.
حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ الْوَرْكَانِيُّ، حَدَّثَنَا ابْنُ أَبِي الزِّنَادِ، عَنْ عَمْرِو بْنِ أَبِي عَمْرٍو، مَوْلَى الْمُطَّلِبِ عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، قَالَ : كَانَتْ قِرَاءَةُ النَّبِيِّ صلى الله عليه وسلم عَلَى قَدْرِ مَا يَسْمَعُهُ مَنْ فِي الْحُجْرَةِ وَهُوَ فِي الْبَيْتِ . حكم: حسن صحيح (الألباني)
[28] It was narrated from Jabir bin 'Abdullah bin 'Atik that 'Atik bin Al-Harith who was the grandfather of 'Abdullah bin 'Abdullah, his mother's fathr told him that the Jabir bin "Atik told him that: the Prophet came to visit 'Abdullah bin Thabit (when he was sick) and found him very close to death. He called out to him and he did not respond, so the Messenger of Allah said: "Truly, to Allah we belong and truly, to Him we shall return," and said: "We wanted you to live but we were overtaken by the decree of Allah, O Abu Ar-Rabi." The women screamed and wept, and Ibn "Atik started telling them to quiet. The Messenger of Allah said: "Leave them; when the inevitable comes, no one should weep." They said: "What is the inevitable, O Messenger of Allah?" He said: "Death." His daughter said: "I had hoped that you would become a martyr, for you had prepared yourself for it." The Messenger of Allah said: "Allah, the Mighty and Sublime, has rewarded him according to his intention. What do you think martyrdom is?" They said: "Being killed for the sake of Allah." The Messenger of Allah said: "Martyrdom is of seven types besides being killed for the sake of Allah. The one who dies of the plague is a martyr; the one who is crushed by a falling building is a martyr; the one who is crusheds by a falling building is a martyr; the one who dies of pleurisy is a martyr; the one who dies of pleurisy is a martyr; the one who is burned to death is a martyr, and the woman who dies in pregnancy is a martyr."
أَخْبَرَنَا عُتْبَةُ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ، قَالَ قَرَأْتُ عَلَى مَالِكٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ جَبْرِ بْنِ عَتِيكٍ، أَنَّ عَتِيكَ بْنَ الْحَارِثِ، وَهُوَ جَدُّ عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ أَبُو أُمِّهِ أَخْبَرَهُ أَنَّ جَبْرَ بْنَ عَتِيكٍ أَخْبَرَهُ أَنَّ النَّبِيَّ صلى الله عليه وسلم جَاءَ يَعُودُ عَبْدَ اللَّهِ بْنَ ثَابِتٍ فَوَجَدَهُ قَدْ غُلِبَ عَلَيْهِ فَصَاحَ بِهِ فَلَمْ يُجِبْهُ فَاسْتَرْجَعَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَقَالَ " قَدْ غُلِبْنَا عَلَيْكَ أَبَا الرَّبِيعِ " . فَصِحْنَ النِّسَاءُ وَبَكَيْنَ فَجَعَلَ ابْنُ عَتِيكٍ يُسَكِّتُهُنَّ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " دَعْهُنَّ فَإِذَا وَجَبَ فَلاَ تَبْكِيَنَّ بَاكِيَةٌ " . قَالُوا وَمَا الْوُجُوبُ يَا رَسُولَ اللَّهِ قَالَ " الْمَوْتُ " . قَالَتِ ابْنَتُهُ إِنْ كُنْتُ لأَرْجُو أَنْ تَكُونَ شَهِيدًا قَدْ كُنْتَ قَضَيْتَ جِهَازَكَ . قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " فَإِنَّ اللَّهَ عَزَّ وَجَلَّ قَدْ أَوْقَعَ أَجْرَهُ عَلَيْهِ عَلَى قَدْرِ نِيَّتِهِ وَمَا تَعُدُّونَ الشَّهَادَةَ " . قَالُوا الْقَتْلُ فِي سَبِيلِ اللَّهِ عَزَّ وَجَلَّ . قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " الشَّهَادَةُ سَبْعٌ سِوَى الْقَتْلِ فِي سَبِيلِ اللَّهِ عَزَّ وَجَلَّ الْمَطْعُونُ شَهِيدٌ وَالْمَبْطُونُ شَهِيدٌ وَالْغَرِيقُ شَهِيدٌ وَصَاحِبُ الْهَدْمِ شَهِيدٌ وَصَاحِبُ ذَاتِ الْجَنْبِ شَهِيدٌ وَصَاحِبُ الْحَرَقِ شَهِيدٌ وَالْمَرْأَةُ تَمُوتُ بِجُمْعٍ شَهِيدَةٌ " .
[29] Ziyad related to me from Malik that he had heard that Said ibn al-Musayyab used to say, "Whoever is present at isha on Laylat al-Qadr has taken his portion from it."
[30] Abdullah bin 'Amr narrated that the Messenger of Allah (s.a.w) said: "Allah decreed the measures fifty-thousand years before He created the Heavens and the earth."
[31] It was narrated that Yahya bin Ya'mar and Humaid bin ‘Abdur-Rahman al-Himyari said: We met 'Abdullah bin 'Umar and discussed the divine decree (al qadar) and what others said concerning it. He said: When you go back to them, say; Ibn ‘Umar has nothing to do with you and you have nothing to do with him - three times. Then he said: ‘Umar bin al Khattab رضي الله عنه told me that whilst they were sitting with the Prophet ﷺ , a man came to him walking, with a handsome face and hair, wearing white clothes. The people looked at one another (as if to say): We do not know this man and he does not look like a traveller. Then he said: O Messenger of Allah (ﷺ) , shall I come to you? He said: `Yes.` So he came and put his knees against his knees and his hands on his thighs and said: What is Islam? He said: `To testify that there is no god but Allah and that Muhammad is the Messenger of Allah (ﷺ) , to establish regular prayer, to give zakah, to fast Ramadan and to go on pilgrimage to the House.` He said: What is faith (eeman)? He said: “To believe in Allah, His angels, Paradise and Hell, resurrection
after death and the divine decree, all of it.” He said: What is ihsan? He said: `To strive for the sake of Allah as if you see Him, and even though you do not see Him, He sees you.` He said: When will the Hour come? He said: `The one who is asked about it does not know more than the one who is asking.” He said: What are its portents? He said: `When the destitute, barefoot, naked shepherds compete in constructing lofty buildings, and the slave women give birth to their masters.” Then he said: `Call the man to me.” They looked for him but they saw no trace of him. Two or three days passed, then he said: “O Ibn al Khattab, do you know who that was who asked about such and such?” He said: Allah and His Messenger know best. He said: `That was Jibreel who came to teach you your religion.` A man from Juhainah or Muzainah asked him: O Messenger of Allah (ﷺ) , what are we striving for? Is it something that is already decided or is it something that is evolving right now? He said:`For some-thing that is already decided.` The man or one of the people said: O Messenger of Allah (ﷺ) , then why should we strive? He said: “The people of Paradise will be enabled to do the deeds of the people of Paradise and the people of Hell will be enabled to do the deeds of the people of Hell.` Yahya said: And that is how it is.
Grade: Sahih (Darussalam) Muslim (8) (Darussalam) | Reference: Musnad Ahmad 184
[32] Nafi said: Ibn ‘Umar had a friend from the people of Syria who used to correspond with him. ‘Abd Allah b. ‘Umar wrote to him: I have been informed that you have talked something about Divine decree. You should write it to me, for I heard the Messenger of Allah (ﷺ) say: Among my community there will be people who will falsify Divine decree.
[33] Jabir b. Samura told that he heard God’s Messenger say, “There are three things I fear for my people: seeking rain by the stars,*the injustice of the ruler, and denial of God's decree.” [Ahmad] (*This is a reference to the pre-Islamic habit of attributing rain to certain seasons and saying the rain came to them because of a certain star, whereas Muslims ought to recognize that rain comes by God’s favour.)
[34] Ibn ‘Umar said: I heard God’s messenger say, “Some of my people will be swallowed up and some will be metamorphosed. That will come about among those who declare God’s decree to be false." [Abu Dawud transmitted it and Tirmidhi transmitted something similar]
[35] Narrated Abu Huraira: The Prophet (ﷺ) said, "Allah says, 'The vow, does not bring about for the son of Adam anything I have not decreed for him, but his vow may coincide with what has been decided for him, and by this way I cause a miser to spend of his wealth. So he gives Me (spends in charity) for the fulfillment of what has been decreed for him what he would not give Me before but for his vow."
[36] Ibn ‘Abbas reported the Prophet as saying: “The evil eye is genuine If anything could get ahead of the decree the evil eye would do so. And when you are asked to bathe do so.”* [Muslim transmitted it] (* An indication of the practice here intended will be found in the tradition of Abu Umama near the end of Section II of this chapter.)
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Aaj 7-Sep-2024 hai aur chand ki tareekh ke mutabiq 4-Rabi al-Awwal ka din hai aur ye 1446 Hijri chal rahi hai, pichle session me humne ye jana ke;
Muhammad (صلى الله عليه وسلم) ki paidaish se pehle duniya ka kya haal tha,
Muhammad (صلى الله عليه وسلم) ki paidaish ka din 12 Rabi al-Awwal hai,
Aur ye bhi ke, aap (صلى الله عليه وسلم) ki walida ke alawa kul 8 auratein hain, jinhe ye sharaf hasil huwa ke wo Allah ke honay walay Nabi (صلى الله عليه وسلم) ko doodh pilaya,
Aur Milad an-Nabi manane ke kya dalail hain aur tareeqa kya hai.
Sheher mein rehne walay Arabon me ek tareeqa tha ke, wo apne betton ko Sehraa ki khuli hawa me rehne, doodh peenay, aur apne bachpan ka ek hissa kisi bhi baddu qabile me guzaarne, badduon ke taur-tareeqe seekhne jaise maweshiyon ko charana aur khaas taur par jo Faseeh Arabi hai wo seekhne ke liye bheja karte thay.
John Adair apni Kitab “The Leadership of Muhammad (صلى الله عليه وسلم)” me likhte hain ke, jo Arab ke leaders huwa karte thay unn ke liye zaroori tha ke, wo Baddu’on ka doodh piye.n aur Baddu’on ka khoon unn ki ragon me ho. Na sirf Muhammad (صلى الله عليه وسلم) balke pehle aur doosre Khalifa, Abu Bakr aur Umar (رضي الله عنهما) ne bhi apna bachpan Baddu’on ke sath guzara.[1]
Hawazin ke Qabile Banu Sa’ad me Muhammad (صلى الله عليه وسلم) ka Bachpan
Baaz Qabile bohot mash’hoor thay Bachhon ko le jaane, unn ka khayal rakhne aur unn ki baddu tareeqe se parwarish karne me, inn me Bani Sa’ad bin Bakr jo Hawazin ki ek shaakh thi, unn ka bada rutba tha, jo Makkah se kuch doori par inn ki bastiyan thi.[2]
Rasoolullah (صلى الله عليه وسلم) ki walida mohtarama bhi apne bettay ko inn ke hawale karne ka sonch rahi thi.n aur Banu Sa’ad ki auraton ke aane ka waqt qareeb tha, to wo intezaar me thi.n
Inn me se Dayee Haleema bint Abu Dhu’ayh bhi thi, jo apne shohar ke sath nikli aur uss khafile me judh gayee, jo Makkah ja raha tha bachhon ko lene ke liye. Unn ka doodh peeta betta Abdullah bhi iss safar par unn ke sath tha.[3]
Dayee Haleema ki do bettiyan bhi thi, Unaysa aur Judama (jisay Shayna bhi pukara karte thay) jo wo apne sath nahi le gayee. Inn me Judama sab se badi thi.[4]
Dayee Haleema bayan karti hain ke, uss waqt barish ke na hone ki wajah se, khushk saali ka daur tha aur unn ki gadhi jis par wo sawar thi aur ek boodhi oonttni bhi sath rakh li thi, takay safar ke dauran uss ka doodh piya ja sakay, dono janwar kumzor ho gaye thay, kyun ke, charahgaahon me janwaron ke charne ke liye kuch bhi nahi tha, aur oonttni doodh nahi de pa rahi thi.
Har thodi door chalne ke baad unn ki sawari thak jaati aur Dayee Haleema ki wajah se khafila ruk ruk kar chal raha tha. Aur unn ka baytta bhook se tadap raha tha aur wo sab raat bhar jaagte rahe.
Beher-haal issi haal me wo Makkah pahunchti hain, Dayee Haleem ki sathiyon ko bachhay asaani se mil gaye, lekin Dayee Haleema ko koi bachha dena nahi chahta tha, kyun ke, wo ghareeb thi.n, to log unhe bachha dene se inkaar kar rahe thay.
Doosri taraf Rasoolullah (صلى الله عليه وسلم) ko koi Dayee lena nahi chah rahi thi, kyun ke, wo Yateem thay aur unn dino ke tareeqe ke mutabiq bachhe ki Walida aur Dada se koi ummeed nahi rakhi jaati ke wo doodh pilane waliyon ko achha muawza de paaye.n,[5]
Dayee Haleem bhi aap (صلى الله عليه وسلم) ko dekha aur unhe chhorrh kar doosre bachhon ko dekhne chali gayee, lekin unhe koi bachha nahi mila, aur yahan bhi Rasoolullah (صلى الله عليه وسلم) ko kisi ne nahi liya. Dayee Haleema nahi chahti thi.n ke wo bina koi bachha liye wapas hon, to unhone tayy kiya ke, wo aap (صلى الله عليه وسلم) ko godh le le.n, ye sonch kar ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) unhe iss yateem bachhe ki wajah se barkat ata kar dega.
Dayee Haleema kehti hain ke, jaise hi unhone aap (صلى الله عليه وسلم) doodh pilaane ke liye apne seene se lagaya to unn ka seena doodh se bhar gaya, aur dono bachhon ne paytt bhar kar doodh piya, aur wo raasta bhar soye rahe.
Unn ki oonttni bhi doodh dene lagi, jiss ka doodh Dayee Haleema aur unn ke Shohar ne paytt bhar kar piya, aur unn ki gadhi jo khafilay ke peechhay chal rahi thi, uss me bhi itna dum aa gaya ke, wo khafilay ke aagay ho gayee. Dayee Haleema ki sathiyan poochhne lagi, kya ye wohi gadhi hai jis ki wajah se hume aatay huwe dayr ho gayee thi? Unhone kaha haan wohi gadhi hai, lekin pata nahi isay kya ho gaya hai.
Ye barkaton ka silsila chalta raha, khushk saali honay ke bawajood, Rasoolullah (صلى الله عليه وسلم) ko godh lene ki barkatein jaari rahi, aur Dayee Haleema ka poora ghar inn barkaton se faida uttha raha tha.
Do saal poore hone par Dayee Haleema ne aap (صلى الله عليه وسلم) ko apni walida se milane le aayee, aur unn se darkhast ki ke wo Muhammad (صلى الله عليه وسلم) ko abhi unhi ke paas rehnay dein, takay Makkah ki bimariyon se wo bache rahe, aur iss tarah Dayee Haleema aap (صلى الله عليه وسلم) ko wapas apne ghar le aayi.n.
Matin Lings, Ibn Ishaq ke hawale se likhte hain ke, wapas aanay ke baad kayee mahine guzre, jab Muhammad (صلى الله عليه وسلم) aur unn ke doodh-shareek bhai, Abdullah khel rahe thay ke, do shakhs aaye aap (صلى الله عليه وسلم) ko pakda, seene ko cheera, Dil ko nikaala, uss me ek kala tukda tha, wo nikaal kar pheka, seene ko zamzam se dhoya aur wapas band kar diya.
Itne me, Dayee Haleema ke bettay Abdullah daud kar aaye aur apne walidain ko bataya ke Muhammad (صلى الله عليه وسلم) ko kisi ne qatl kar diya hai, jab wo wahan pahunche to, aap (صلى الله عليه وسلم) khade thay, aap ka chehra mubarak safed tha,[6] aur poochhne par jo huwa wo bataya, lekin seene par koi nishan nahi tha ke wo yaqeen karte, kya huwa hai. Ye baat to baad me zahir huwi, jab logon ne aap (صلى الله عليه وسلم) se apni zindagi ke baare me batane ko kaha.
Dayee Haleema ne tayy kiya ke, iss se pehle ke aur kuch bura ho, wo aap (صلى الله عليه وسلم) ko unn ki Walida ke paas chhorrh ayengi aur unhone aisa hi kiya.[7]
Ek khaas baat yahan note karne ki ye hai ke, Muhammad (صلى الله عليه وسلم) ki parwarish kisi Ameer shehzade ki tarah nahi huwi, aap (صلى الله عليه وسلم) paida hi huwe yateem, phir Dayee Haleema bhi ghareeb thi, unn ke liye chotti chootti ne’matein bohot thi. Aur aap (صلى الله عليه وسلم) ki khud ki fitrat me reham dili thi, aap bachpan se hi janwaron se muhabbat kiya karte thay.
Imam Dhahabi ek waqiya Siyar Alam al-Nubala me likhte hain ke, jisay John Adair ne apni kitab me bhi nakhal kiya hai, ek waqt aap (صلى الله عليه وسلم) ne apne khamees ki aasteen ko nikaal diya kyun ke uss par ek billi so rahi thi, baad me usay wapas jod liya, takay billi ki neend disturb na ho.[8]
To aise Nabi ki hum seerat sunn rahe hain, jisay Quran ne, Surah al-Anbiya me farmaya ke, Aye Muhammad (صلى الله عليه وسلم), Humne Nahi bheja hai aap ko Magar Rehmatul li al-Alameen bana kar, tamam alamon ke liye Rehmat bana kar bheja.[9]
To dekhte chaliye ke ye rehmat kis andaaz se namodaar hoti hai aap ki zindagi me.
Muhammad (صلى الله عليه وسلم) ki Makki Zindagi ka Bayan
Bachpan se Jawani Tak
Teen saal tak Muhammad (صلى الله عليه وسلم) apni waleda ke sath rahay, iss dauran wo apne khandan walon ka dil jeet liye thay aur apne cousins ke sath khela karte thay, khas taur par Hamza (رضي الله عنه) ke sath jo aap ke hum umar thay aur unn ki behen Safiyyah (رَضِيَ ٱللَّٰهُ عَنْها) jo aap se chhotti thi.n, rishte me to ye dono chacha aur phupi ka rishta rakhte thay apne walid ki taraf se aur walida ke taraf se to ye cousins thay. Khalere Behen Bhai ka rishta tha.
Jab aap (صلى الله عليه وسلم) chhay (6) saal ke huwe, to apni walida aur Barakah ke sath Yathrib gaye, wahan kuch arsa guzara aur aap (صلى الله عليه وسلم) wahan tairna yani swimming aur patang udana seekhay.
Wapasi ke safar par, aap (صلى الله عليه وسلم) ki walida ki tabiyat bigad gayee aur unhe rukna pada, Abwa ke Muqaam par, jo Yathrib se thodi hi door par hai, wahan kuch din baad Aminah ka inteqaal ho gaya aur wahin Abwa me unn ki Qabar hai.
Muhammad (صلى الله عليه وسلم) jo ab Yateem-o-Yaseer ho gaye yani dono maa-baap ka inteqaal ho gaya tha - Barakah ke sath Makkah wapas aate hain.
Abdul Muttalib ab apne potay ka khayal rakhne lagay, aur ye zahir ho gaya ke, jo Muhabbat wo apne bettay Abdullah se karte thay, wo ab uun ke potay Muhammad (صلى الله عليه وسلم) ki taraf muntaqil ho gayi hai.
Aap (صلى الله عليه وسلم) apne dada ke sath har jagah jaatay, Abd al-Muttalib ko Kaba me waqt guzaarna pasand tha, aur wo Hateem me shaam ke waqt baittha aur raat ko soya karte thay, tab bhi aap (صلى الله عليه وسلم) unn ke sath hotay, Quraish ka jo Assembly House tha, jo Qusayy bin Kilab ka ghar tha ya Dar al-Nadwa jisay wo kehte thay, jahan Quraish ke sardar jama hotay aur ahem faisle letay, aap (صلى الله عليه وسلم) - Abdul Muttalib ke sath wahan bhi jaatay. Aur Abdul Muttalib unn ahem mashwaron ke dauran, aap (صلى الله عليه وسلم) se bhi mashwara karte, jo ab sirf saath saal ke thay, aur jab Sardaran-e-Quraish Abdul Muttalib se poochte ke, wo ek bachhe se mashwara kar rahe hain, to wo kehte ke, mera pota ek bohot baday aur ahem future ya mustaqbil ka malik hai.
Do saal tak Abdul Muttalib apne potay ka khayal rakhay, jis ke baad unn ka inteqaal ho gaya, aur ab aap (صلى الله عليه وسلم) apne chacha Abu Talib ki sarparasti me aa gaye.
Abu Talib bhi ghareeb thay, iss liye bachpan se hi aap (صلى الله عليه وسلم) khud kamaya karte thay, bakriyan chara kar, aur apna waqt Makkah ki pahadiyon aur waidyon me akele guzara karte thay.[10]
Bukhari ki hadith me ata hai ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne koi aisa nabi nahi bheja jis ne bakriyan na charayi hon. Sahaba (رضي الله عنهم) ne poochha ke, kya aap (صلى الله عليه وسلم) ne bhi bakriyan charayi hain? Aap ne farmaya, Haan, Kabhi main bhi Makkah walon ki bakriyan chand qirat ki tankhwa par charaya karta tha.[11]
John Adair jo ek leadership expert hain, wo apni kitab “The Leadership of Muhammad (صلى الله عليه وسلم)” me ek poora chapter Charwahon par rakha hai, aur Bukhari ki hadith ka hawala dete huwe likhte hain ke, aap (صلى الله عليه وسلم) ne farmaya ke koi nabi aisa nahi ke, jisne charwahe ka kaam na kiya ho.[12]
Iss ki wajah wo likhte hain ke, charwaha asal me ek acha leader hota hai, jo apne rewarrh ko manage karta hai. Kisi bhi leader ke teen role hotay hain;
Kisi bhi Task ko ya Kaam ko poora karna,
Jin logon ke sath aap kaam kar rahe hain, unn ka ittehaad qayem rakhna, aur
Group ke har ek shakh ki zaroorat ko poora karna.
To jo charwaha hota hai, wo aksar rewarrh ke saamne hota hai, to lead from the front,
Lekin rewarrh ko saath me ikhatta rakhne ke liye, wo kabhi side me chalta hai, kabhi peechay chalta hai, to kabhi door se pathar pekh kar bhattakne wali bakriyon ko rewarrh me wapas le ata hai.
Matlab ke leader apni team se door nahi reh sakta ke, uss ki team bikhar jaye, jaisa charwahe ka kaam yehi hota hai ke wo apne rewarrh ko ek jagah rakhe.
Agar koi bakri rewarrh se door ho jaye to phir bhediye ki khuraak bann jaate hain.[13]
Issi sisile me Bukhari, Muslim, Adab al-Mufrad aur Abu Dawood ki ahadith milti hai jisme, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Tum me se har ek charwaha hai, aur wo apne rewarrh ke liye zimmadar hai,
Logon ka ameer bhi ek charwaha hai, aur wo apne rewarrh ke liye zimmadar hai,
Ek mard bhi ek charwaha hai apne ghar walon ke liye, aur wo apne rewarrh ke liye zimmadar hai,
Ek aurat bhi ek charwaha hai apne shohar ke ghar aur bachhon ke liye, aur wo unn ke liye zimmadar hai,
Aur ek ghulam bhi ek charwaha hai jo apne malik ki cheezon ke liye, aur wo uss ke liye zimmadar hai,
To har koi charwaha hai aur wo apne rewarrh ke liye zimmadar hai.[14]
Iss sab kuch ka kya matlab hai?
Hume to maloom bhi nahi ke, hum me se har ek leader hai, charwahay ho ka matlab hai ke, tum sab apni apni zindagiyon ke Hero ho, aur apne apne ghar ke leader hai.
Leader to banna sab chahte hain, lekin ye jis leader ki baat ho rahi hai, wo,…, kis liye hai hum ghar ke leader, biwi bachhon par dhaag jamane ke liye? Nahi, hum ghar ke leader hain Quran ko parrhne, samajhne aur uss ko apni zindagiyon me implement karne ke liye.
Hum leader hain, ye dekhne ke liye ke, Allah ka Qanoon hamare gharon me raij ho raha hai ke, nahi.
Agar humne ye nahi kiya to seerat sunn kar kya faida hai?
Har ek apna apna jaiza le le ke, hum kya kar rahe hain.
Jab aap (صلى الله عليه وسلم) 9 saal ke thay, to aap ke chacha Abu Talib unhe apne sath, Syria ke safar par le gaye, wahan jahan karwan hamesha rukta tha, qareeb me ek chhotta sa ghar tha, balke ek kamra ya hujra tha, jis me kayee zamane daraaz se, christian monk raha karte thay, jis ke paas ek kitab thi, jis me aanay walay nabi ka description tha.
Fil-waqt jo rahib ya monk wahan reh raha tha, uss ka naam Bahira tha, aur uss ki research ke mutabiq Warqa bin Naufal ki tarah ye bhi samajhta tha ke, aakhri Nabi uss ke daur me ayenge, aur wo Karwan ko aate huwe jab dekha to uss ne ghaur kiya ke, ek chhotta sa badal karwan ke ek hissay par ooper chal raha hai, aur jab karwan aa kar ruka to wo badal bhi ruk gaya.
Bahira ko aakhri Nabi ka khayal ata hai, aur uss ki tashweesh aur badh jaati hai, jab ye sawal ussay ata hai ke, kya aakhri Nabi iss karwan me hai? To wo ye jaanne ke liye, khaane ka bando-bast karta hai, aur Karwan walon ko dawat deta hai, aur takeed karta hai ke, dawat har ek ko hai, chhottay aur baday ko, azad aur ghulam sab ko hai. Lekin jab wo sab dawat me shamil hote hain to wo unn sab ka jaiza leta hai aur kehta hai ke, shayed tum ne kisi ko peechhay chhorrh diya hai, tab unhe Muhammad (صلى الله عليه وسلم) ka khayal ata hai, aur wo jawab dete hain ke, haan ek bachhe ko humne peechhay chhorrha hai, oontton ko dekhne ke liye.
Khair aap (صلى الله عليه وسلم) ko bulaya jata hai, aur Bahira unhe dekhta hi, pehchhaan leta hai ke, yehi wo bachha hai jo aagay ja kar Allah ka Nabi banne walay hain (صلى الله عليه وسلم). Lekin uss ko ek bechaini abh bhi rehti hai, wo aap (صلى الله عليه وسلم) ka wo nishaan dekhna chahta tha, jo paidaish se aap ki peett ke beech-o-beech raha hai. Bahira aap (صلى الله عليه وسلم) se apna khamees nikaalne ko kehta hai aur Nubuwwat ka wo nishaan dekh kar, usay yaqeen ho jata hai ke, aap (صلى الله عليه وسلم) hi aakhri Nabi banne walay hain.
Wo Abu Talib se kehta hai ke, wo aap (صلى الله عليه وسلم) ka extra khayal rakhay, aur fauran apne shehr Makkah rawana ho jaye.
Abu Talib apna kaam niptta kar, aap (صلى الله عليه وسلم) ke sath wapas ho jaate hain, aur aap (صلى الله عليه وسلم) wapas apne kaam par lag jaate hain, bakriyan charane ke.
Muhammad (صلى الله عليه وسلم) ke chacha mil kar, aap ko, Hamza (رضي الله عنه) aur Abbas (رضي الله عنه) ko training dete hain hatyar chalane ki, jaisa ke unn dino ka mamool tha. Muhammad (صلى الله عليه وسلم) ko teer-andazi pasand thi aur aap ek behtareen teer-andaz ban gaye aur aap (صلى الله عليه وسلم) ki nazar ki log tareef karte, jo iss fann ke liye chahiye thi.
Quraish waise to jungon me hissa nahi lete thay lekin, Kinana ke Qabile se unn ke taloqaat thay, iss liye Fijar ki jungon me aap (صلى الله عليه وسلم) apne chachaon ka sath diye. Ek jung me aap ko ijazat mili, jung me teer-andazi karne ke liye aur aap (صلى الله عليه وسلم) ki bahaduri ki tareef huwi.[15]
Fijar ki jungon ka nateeja ye huwa ke, Quraish ke kuch qabilay, jaise Hashim, Muttalib, Zuhrah, Asad, Taym aur Adi mil kar ek Halaf liye ke wo har qism ke zulm ke khilaf khade honge, chahe wo zulm kisi ke bhi khilaf ho, Ameer ho ya ghareeb, Quraish ke kisi shakhs ke khilaf ho ya koi bahar se aane walay ke khilaf ho, isay Halaf-e-Fudoul kaha jata hai, Muhammad (صلى الله عليه وسلم) iss halaf ka hissa thay, aur Abu Bakr bhi jo aap se kuch saal chhotte thay, wo bhi is halaf ka hissa thay.
Ibn Ishaq apni seerat me likhte hain ke, Muhammad (صلى الله عليه وسلم) ne farmaya ke, main Abdullah ibn Judan ke ghar me maujood tha, jahan Halaf-e-Fudoul li gayee, jis ki tareef aap kiya karte thay, aur kehte ke, agar aaj Islam ke raij hone ke baad bhi agar mujhe koi uss halaf ko support karne ke liye bulayega to main usay support karoonga.[16]
Muhammad (صلى الله عليه وسلم) ka Sadiq-ul-Aameen ka laqab
Muhammad (صلى الله عليه وسلم) ab 20 saal ki umar paar kar gaye, aur waqt ke guzarte, zyada se zyada log aap ko dawat dete ke wo unn ke sath safar kare kisi bhi karwan ke sath chale.
Phir ek waqt aya jab, aap (صلى الله عليه وسلم) se kaha gaya ke, kisi tajir ke saman ki zimmadari le usay Syria ki market me bechay aur munafa kama kar de, kyun ke, wo tajir khud nahi safar kar sakta tha. Iss muamele me aap (صلى الله عليه وسلم) ko itni kamiyabi mili ke, doosre log bhi aap (صلى الله عليه وسلم) ko apne maal ki zimmadari dene lagay aur aap bohot hi imandari se ye kaam anjaam dete aur iss tareeqe se aap ki kamayi me izafa honay laga.[17]
Aur Aap (صلى الله عليه وسلم) ki imandari ke charchay saare Makkah me honay lagay, unn logon ke zariye, jo aap ko apna maal dete aur jisay Muhammad (صلى الله عليه وسلم) baych kar logon ko munafa kama kar de rahe thay. Aap ko al-Ameen yani “The Reliable”, ya “The Trustworthy” ke laqab se log pukaarne lagay aur aap as-Sadiq yani “The Honest” ke laqab se bhi pukaare jaane lagay.[18]
Muhammad (صلى الله عليه وسلم) ki Shakhsiyat ka Bayan
Rasool Allah (صلى الله عليه وسلم) aksar muskuraya karte thay.[19]
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ka chehra chand ke jaisa dikhta tha.[20] Aur ek hadith me Jabir bin Samura (رضي الله عنه) kehte hain ke, maine ek raat ko chaudhwi ke chand ko dekha aur aap (صلى الله عليه وسلم) ko dekha aur compare karne par mujhe aap (صلى الله عليه وسلم) chand se zyada khoobsoorat lagay.[21]
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) darmiyana qad ke thay, na chhotay qad ke aur na bohot lambay,
Aap ka sar Mubarak bada tha,
Chaurrhay kandhe lekin baaqi ka jism kandhon ke lehaz se perfectly proportioned tha, na bohot duble aur na mottay,
Aap ke sar ke aur dadhi ke baal ghanay aur kaale thay, aur halke ghungruwale thay, aap ke baal kaano aur kandhon ke beech me thay, aur dadhi bhi seene shuru tak thi, ye dadhi ki lambayi natural thi, yani aap ko kabhi dadhi moondne ki zaroorat nahi thi,
Peshani chaudi aur aankhen Kaali aur badi thi, aankhon ki palke bhi badi, bhanwe bhi gol aur ghani thi, lekin judi huwi nahi thi, beech me gap tha,
Aur aap ki naak khamdaar thi, yani halki si curved thi, aur aap ka muh bada aur khoobsoorat tha,
Overall jo appearance tha aap (صلى الله عليه وسلم) ki dadhi badi hone ke bawajood, khoobsoorat aur dilkash tha,
Aap (صلى الله عليه وسلم) ki mooch, chhotti thi, aap kabhi mooch ke baal ooper ke hontt ke neeche nahi aane diye,
Aap goray thay lekin dhoop se rang halka sa gehoowi ho gaya tha, ya sun tanned tha,
Aap ke chehre par ek noor tha, khaas taur par peshani aur aankhe chamakdaar thi.
Aap ke jodh baday thay, baday hath aur payr thay,
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) tezi se aur paon uttha kar chalte, jaisay chalte waqt kisi patthar se paon utha rahe hon.[22]
Baad me jab aap (صلى الله عليه وسلم) ki dadhi mubarak me chaar safed baal huwe, (jo dadhi ke beech me thay, hontt ke neechay) to aap unhe khaluq se zard rang kiya karte thay.[23]
Aap (صلى الله عليه وسلم) ke Sahaba (رضي الله عنهم) bhi itteba me dadhi ek musht rakhte, jo taqreeban seene ke ooper tak aati hai.[24]
Amma Khadija (رَضِيَ ٱللَّٰهُ عَنْها) se Nikah aur Azwaji Zindagi
Muhammad (صلى الله عليه وسلم) ki imandari ke charche, Khadija bint Khuwaylid (رَضِيَ ٱللَّٰهُ عَنْها) tak bhi pahunchay, jo uss waqt ke ameer tajiron me se ek thi.n, aur wo Warqa bin Naufal ki cousin yani chacha zaad behen thi.n. Khadija (رَضِيَ ٱللَّٰهُ عَنْها) bewa thi.n, aur unn ke doosre shohar ke inteqaal ke baad se, unn ka mamool bann gaya tha ke, wo aise logon ko kaam deti, jo unn ki taraf se tijarat karte.
Khadija (رَضِيَ ٱللَّٰهُ عَنْها) ne bhi apne rishtedaron se, aap (صلى الله عليه وسلم) ke baray me sunn rakha tha, aur ek din unhone aap (صلى الله عليه وسلم) ko ye tajweez bheji ke, agar aap (صلى الله عليه وسلم) unn ka maal Syria yani Shaam me, tijarat karenge to wo unhe double muawza denge, jo iss se pehle kisi ko nahi diya tha. Ye tajweez aap qabool karte hain.
Muhammad (صلى الله عليه وسلم) ki madad ke liye Khadija (رَضِيَ ٱللَّٰهُ عَنْها) ne apne ek khadim Maysarah ko bheja, aur wo saman le kar Syria ki taraf safar karte hain. Wahan pahunch kar, aap (صلى الله عليه وسلم) ussi pedh ke neechay aram karte hain, jo 15 saal pehle bachpan me chacha Abu Talib ke sath jahan rukay thay, aur Bahira ne aap (صلى الله عليه وسلم) ko dekh kar pehchaan liya tha. Ab uss hujray me, Rahib Nestor reh raha tha, wo aa kar Maysarah se poochhta hai ke, iss darakht ke neechay kaun hai, Maysara jawab deta hai ke, aap (صلى الله عليه وسلم) Quraish ke qabile se hain, jo Kaba ki dekh-bhaal karte hain. Nestor kehta hai ke, ye koi aur nahi ek Nabi hai.
Jab khafila Syria me aagay badha, to Maysarah jo pehle se hi aap (صلى الله عليه وسلم) se bohot mutasir tha, uss ke kaano me Nestor ke alfaaz goonj rahe thay. Ye koi aur nahi ek Nabi hai.
Beher-haal aap (صلى الله عليه وسلم) Tijarat mukammil karke, Maysara aur Khafile ke sath Makkah wapas aatay hain, aur Khadija (رَضِيَ ٱللَّٰهُ عَنْها) ko hisaab dete hain, jo bohot hi munafa bakhsh tha, iss se pehle unhe itna faida kabhi nahi huwa tha, aur Maysara bhi aa kar tamam waqiyat, aap (صلى الله عليه وسلم) ki personality, Nestor ki peshangoi, aap (صلى الله عليه وسلم) ke akhlaaq aur aap ki logon se dealing ke baare me, Khadija (رَضِيَ ٱللَّٰهُ عَنْها) ko batata hai. Maysara ki baatein Khadija (رَضِيَ ٱللَّٰهُ عَنْها) apne chacha-zaad bhai Warqa ko batati hain, to wo kehte hain ke, agar ye sab sach hai to Muhammad (صلى الله عليه وسلم) Arabon ke Nabi hain, jis ka intezaar bohot dino se tha.
Khadija (رَضِيَ ٱللَّٰهُ عَنْها) apni saheli Nufaysah ko aap (صلى الله عليه وسلم) ke paas Nikah ke paigham ke sath bhejti hain, jisay wo qabool karte hain. Khadija (رَضِيَ ٱللَّٰهُ عَنْها) aap ko bula bhejti hain aur ye tayy hota hai ke, aap (صلى الله عليه وسلم) apne chacha se iss Nikah ke taloq se baat karenge, aur Khadija (رَضِيَ ٱللَّٰهُ عَنْها) apne chacha Amr bin Asad se.
Nikah 20 oonttniyon ke meher par ho jata hai, aur Nikah ke din aap (صلى الله عليه وسلم) Barakah (رَضِيَ ٱللَّٰهُ عَنْها) ko ghulami se azad kar dete hain, wo bandi jo aap ko apne walid ki taraf se wirasat me mili thi, aur kyun ke, aap (صلى الله عليه وسلم) ka apna koi ghar nahi tha, to aap Khadija (رَضِيَ ٱللَّٰهُ عَنْها) ke ghar me rehne lagay.[25]
Yahan thoda ruk kar ye ghaur karna hai ke, South India me, khaas taur par Kerala me, aur Sri Lanka ke Musalmano me ye tareeqa hai ya ek custom hai ke, Ladka Nikah ke baad apne sasuraal me shift ho jata hain,
Ye ladki walon par aisa bojh hai ke, baaz log iss bojh ko bardasht nahi kar sakte.
Jab maine iss riwaj ke baare me research kiya, to pata chala ke, Rasoolullah (صلى الله عليه وسلم) ki iss sunnat ki wo pairwi kar rahe hain, jaisa ke aap (صلى الله عليه وسلم) Khadija (رَضِيَ ٱللَّٰهُ عَنْها) ke ghar aa kar rehne lagay.
Sab se pehli baat to ye hai ke, Khadija (رَضِيَ ٱللَّٰهُ عَنْها) Ameer thi aur independent thi, apne maa-baap ke sath apne walid ke ghar me nahi reh rahi thi.n, jo aam taur par South Asia me joint family system me hota hai.
Doosri baat ye hai ke, Muhammad (صلى الله عليه وسلم) aur Khadija (رَضِيَ ٱللَّٰهُ عَنْها) ek alag ghar me reh rahe thay, jo hamare paas, Indian Subcontinent ke mumalik me, iss ka riwaj nahi hai.
To sunnat ko follow karne ka dawa to karte hain, lekin poori sunnat nahi follow kar rahe hain.
Aur phir mere sunnat ki ittaba karne me, kisi ke liye museebat nahi banna chahiye, kyun ke, aap (صلى الله عليه وسلم) ki seerat uttha kar dekh li jiye, wo insaano ko to chhorriye, janwaron ke liye kabhi museebat nahi banay.
To inn sab ka khayal rakhna hai, aur ye joint family system se alag ho kar, miya biwi apne ghar me rahe, ye asal sunnat hai.
Lekin khayal rahe, iss ka hargiz ye matlab nahi hai ke, hum apne maa-baap ka khayal rakhna chhorrh de, nahi, unn ka khayal bhi rakhna hai. Agar ho sakay to paas me ghar le lein, takay maa-baap ki khidmat karna asaan ho jaye.
Joint family system ke nuqsanaat aaj zahir ho kar hamare saamne aa rahe hain, biwi shohar ke khandan me akeli rehti hai, to dewaron se parda hona chahiye, warna aise kayee cases saamne aaye hain, jahan ghalat harkatein shuru ho jaati hai. Chahe wo susar ho ya dewar, jahan ek mard aur ek aurat akele rehte hain, to aap (صلى الله عليه وسلم) ne farmaya ke shaitan unn dono ke beech me hota hai. Aur ek hadith me farmaya kisi sawal ke jawab me ke, shohar ke rishtedaar akeli aurat ke paas na jaye, kyun ke, wo maut hain.[26]
Chalte chalte ye baatein bayan karna zaroori tha, warna Seerat-e-Nabawi (صلى الله عليه وسلم) koi kahani nahi hai, ye to apni zindagiyon me amal me laane ki cheez hai. Agar khali kahani sunna hai to, to phir seerat se faida kaise utthayenge?
Khadija (رَضِيَ ٱللَّٰهُ عَنْها) na sirf ek achi biwi sabit huwi, balke wo aap (صلى الله عليه وسلم) ki ek achhi dost bhi thi, aap ke khayalat aur tasawwuraat me hissedaar thi.n. Aap ke ideals ko maane wali biwi thi.n. Bohot kum biwiyan aisi hoti hain, aaj kal Musalman auratein bhi kama rahi hain, lekin na mardon me wo ideals hain aur na auraton me ke, wo apne shohar ki achhi adaton se ittefaq kare, unhe support kare.
Aap dono ko sab se pehle, betta hota hai, jisay wo Qasim ka naam dete hain, aur aap (صلى الله عليه وسلم) ko Abu al-Qasim ke kuniye se pukara jaane laga, do saal poore hone se pehle, Qasim ka inteqaal ho jata hai.
Uss ke baad doosre number par aap ko ek betti hoti hai, jisay wo Zaynab ka naam dete hain, Zaynab ke baad aur teen bettiyon hoti hain, Ruqayyah, Umm Kulthum aur Fatima (رضي الله عنهم) aur aakhir me ek aur betta hota hai, jis ka bhi jald hi inteqaal ho jata hai.
To kul 6 bachhe aap (صلى الله عليه وسلم) hote hain, Khadija (رَضِيَ ٱللَّٰهُ عَنْها) se, jin me se 4 zinda rehte hain aur mard bachhon ka inteqaal Allah ki marzi se ho jata hai. Ye point ko yaad rakhiye, kyun ke, ye Khatm-e-Nabuwwat ka hissa hai, jo hum agay discuss karenge.
Baraka (رَضِيَ ٱللَّٰهُ عَنْها) ki jagah Amma Khadija (رَضِيَ ٱللَّٰهُ عَنْها), aap (صلى الله عليه وسلم) ko Zaid bin Haritha (رضي الله عنه) ko aap ki khidmat karne ke liye tohfa deti hain. Aur Barakah ka Nikah ek Yathrib ke shakhs se kar dete hain, jis se Barakah ko ek Betta hota hai, jis ke baad Barakah, Umm Ayman (رَضِيَ ٱللَّٰهُ عَنْها) ke naam se jaani jaati hain.
Zaid bin Haritha (رضي الله عنه) Kalb ke qabile se thay, jin ke walid qabile ke sardar thay, aur walida bhi Mash’hoor Tayy qabile se thi.n, jis ke sardar Hatim al-Tayy huwa karte thay, jo apni bahaduri aur saqawat ke liye mash’hoor thay. Ek waqt Zaid (رضي الله عنه) apni walida ke sath unn ke qabile gaye huwe thay, jahan par ek hamle me wo, qaidi bana liye jaate hain aur ghulamo ki tarah bech diye jaate hain jo Khadija (رَضِيَ ٱللَّٰهُ عَنْها) ke bhatije ke zariye aap (صلى الله عليه وسلم) ke ghar me pahunchte hain aur iss waqiye ko kayee saal guzar jaate hain.
Aap (صلى الله عليه وسلم) ki khidmat me rehte huwe Zaid (رضي الله عنه) ko kuch mahine hi huwe thay ke, Hajjiyon ka ek dasta Kalb ke Qabile se Makkah ata hai, jis ke zariye wo kuch ashaar ke sahare ek message bhejte hain, aur Haaritha apne bettay ko dhoondte huwe Makkah pahunchte hain, aur Muhammad (صلى الله عليه وسلم) se guzarish karte hain ke, wo muh-maangi qeemat denge, Zaid (رضي الله عنه) ko riha karne ke liye, aap (صلى الله عليه وسلم) kehte hain ke, jo Zaid kahega wohi hoga.
Agar uss ne tum ko chun liya to baghair kisi qeemat ke wo tumhara huwa, aur agar Zaid ne mujhe chuna to main uss ko nahi chhorrh sakta jo mujhe pasand kare. Zaid (رضي الله عنه) Muhammad (صلى الله عليه وسلم) ke sath rehna pasand karte hain, fauran Muhammad (صلى الله عليه وسلم) Zaid ka hath pakad kar Kaba me le jaate hain, aur unn ke Walid aur Chacha ke saamne aur Makkah walon ke saamne declare kar dete hain ke, aaj se ye Zaid bin Haritha nahi, balke Zaid bin Muhammad kehlaye jayenge (رضي الله عنه).
Muhammad (صلى الله عليه وسلم) phoopi aur Hamza (رضي الله عنه) ki behen, Safiyyah (رَضِيَ ٱللَّٰهُ عَنْها) aksar aap ke ghar aya karti thi, apne bettay Zubair ibn Awwam ke sath, aur ye log aap ke ghar ka hissa thay, qareebi rishtedaro me.[27]
Kabhi kabaar, Dayee Haleema bhi aap (صلى الله عليه وسلم) se milne aya karti thi, aur jab bhi wo aati to Bachpan se hi Muhammad (صلى الله عليه وسلم) unhe aata dekhte to Ummi Ummi keh kar unn ki taraf daudhte aur unn ka hath pakad kar ghar le aate, apni chadar bichha kar unhe bitthate, aur ab aap ki shadi ke baad, Khadija (رَضِيَ ٱللَّٰهُ عَنْها) unn par bohot meherbaan thi aur unn ki madad kiya karti thi.n. Ek saal qahat pad gaya aur Dayee Haleema ke ghar walon ki halat bohot kharab thi, to aap (صلى الله عليه وسلم) ke kehne par Khadija (رَضِيَ ٱللَّٰهُ عَنْها) unhe 40 bakriyan aur ek oontt deti hain.[28]
Ussi qahat yani drought ke saal, Abu Talib ke ghar ki halat bhi bohot kharab thi, Muhammad (صلى الله عليه وسلم) ne apne chacha Abbas (رضي الله عنه) se kaha ke, wo Abu Talib ke ek bettay Jafar (رضي الله عنه) ko godh le le, jo ab 14 saal ke ho chuke thay, aur aap (صلى الله عليه وسلم) khud Ali (رضي الله عنه) ko apne ghar me le aate hain, jo aap ke ghar me Abdullah ki jagah le lete hain, jis ka inteqaal kuch din pehle hi huwa tha. Ye pancho bachhe aur Zayd (رضي الله عنه) ke sath mil kar aap (صلى الله عليه وسلم) aur Khadijah (رَضِيَ ٱللَّٰهُ عَنْها) ki famliy bann gayee.
Doosre qareebi rishtedaron me,
Aap ke chacha Harith ke bettay Abu Sufyan thay, jisay Dayee Haleema ne doodh pilaya tha, Muhammad (صلى الله عليه وسلم) ko doodh pilaane ke chand saal ke baad, iss ke nateeje me wo chachere bhai ke alawa, doodh shareek bhai bhi thay.
Phir aap ki badi phoopi ke bettay Abdullah bin Jahsh bhi aap (صلى الله عليه وسلم) se bohot qareeb thay.
Aur ek aur phoopi Barrah ke bettay Abu Salamah bhi bachpan se hi aap ke qareeb thay.
Issi tarah Khadijah (رَضِيَ ٱللَّٰهُ عَنْها) ki behen ke bettay Abul Aas ke bhi aap se gehre taloqaat thay, jis ki shadi wo apni betti Zaynab (رَضِيَ ٱللَّٰهُ عَنْها) se kar dete hain.
Ye rishtedaaron ke ecosystem ke, bahar bhi al-Ameen (صلى الله عليه وسلم) ka influence aisa tha ke, Quraish ke sardar ye samajhte thay ke, wo poore Qabile ka naam roshan karenge,
Shayed iss liye, Abu Lahab ne Ruqayyah aur Umm Kulthum (رضي الله عنهما) ki mangni apne dono betton ke sath karne ka proposal dete hain aur aap (صلى الله عليه وسلم) iss par razi ho jaate hain aur mangni ho jaati hai.[29]
Inn tamam mamelaat ke sath sath, aap (صلى الله عليه وسلم) apna ghar chalane ke liye, Karwan le kar kabhi Yemen jaate aur Kabhi Syria jaate, jaisa ke unn dino ka mamool tha. John Adair apni kitab me likhte hain ke, Karwan chalane wale ka kaam ye hota tha ke, wo har cheez organize karta hai, oontton ko, oontt chalane wale ko, saman ki loading ko, safar ki tayyari aur phir jo log sath hain Khafile me, unn ka khayal rakhna, unn ki zarooriyat ko poora karna, jab tak ke safar poora na ho jaye, aur safar ke poora honay tak karwan ko ek jutth rakhna, aur karwan ke har shakhs ki mushkilon ko samajhna aur unhe hal karna.
To iss tareeqe se aap (صلى الله عليه وسلم) ki ek leader ki haisiyat se training ho rahi thi aur aap ko iss me bohot experience bhi ho gaya tha.
Aur aap (صلى الله عليه وسلم) se ye qualities zahir ho rahe thay, aur jahan bhi wo jaate log unn ki achhai se mutasir hote thay.
Kabatullah ki dobara Tameer
Ye tamam waqiyat ho rahay thay, uss waqt aap (صلى الله عليه وسلم) ki umar 35 saal thi, Quraish Kabah ki tameer dobara karna chahte thay, kyun ke, uss waqt Kaba ki deewarein zyada oonchi nahi thi, aur ooper chhat bhi nahi tha, aur jo khazana uss me rakah tha kisi ne chura liya tha, aur jo deewarein thi wo bhi boseeda ho chuki thi, to tameer ki zaroorat aa gayee aur unn ke paas sab saman tayyar tha, aur chat banane ke liye lakdi bhi maujood thi.
Lekin wo darte thay ke, agar iss ki deewar ko todenge, to kuch nuqsan hoga.
Beher-haal darte darte, Makhzum ke sardar Waleed bin Mughira kudaal ya genti lekar deewar ka ek hissa gira dete hain, log dar rahe thay ke, Waleed ke sath koi anhoni hogi, lekin jab doosre din wo sahih salamat wapas aye aur Kabatullah ki deewaron ko todhna shuru kiya to doosre log bhi hath battane ke liye judh gaye.
Hajr-e-Aswad ke peechhay, unn ko ek abrani zaban me likha huwa parcha milta hai, jisay wo parrh nahi sakte thay, phir kisi yahoodi ke zariye, unhe pata chalta hai ke, uss par likha tha, Main Allah hoon, Bacca ka Rabb, maine isay uss waqt banaya jab zameen aur aasmaan ki khilqat ho rahi thi, aur jis din maine sooraj aur chand ko banaya, aur iss ke atraaf maine saat nek farishton ko rakha hai, ye shehr uss waqt tak rahega jab tak ke iss ki do pahadiyan khadi rahengi, jo uss ke logon ke liye doodh aur paani se barkat wali hai.
Quraish ab Kaba ki tameer me lag gaye aur Kabatullah ki deewaron ko ooncha karne me masroof ho gaye, aur jab Hajr-e-Aswad ko rakhne ka waqt aya to, har qabile walay chahte thay ke ye sharaf unn ko hasil ho, aur wo jhagadna shuru kar diye aur kaam 4 se 5 din tak ruka raha aur qabilon ke groups ban gaye aur jung tak baat pahunch gayi.
Unn me ek buzug shakhs ne mashwara diya ke, kal subah jo bhi Masjid-e-Haram me dakhil hoga, wo tayy karega ke kis qabile ko ye sharaf hasil hoga, Hajr-e-Aswad ko uss ki jagah par rakhay aur sab ne ye mashwara maan liya.
Doosre din Subah me, sab se pehle shakhs Masjid me jo dakhil huwe wo, Muhammad (صلى الله عليه وسلم) thay, jo Makkah me kuch waqfe ke baad wapas aaye thay, aur aap ko dekhte hi wahan maujood log khushi se kehne lagay, ye to al-Ameen hai, inn ka faisla hume manzoor hai.
Jab unn logon ne aap (صلى الله عليه وسلم) ko sara mamela bataya to, aap (صلى الله عليه وسلم) ne kaha ke ek chadar lao, aur jab wo layee gayee to aap ne usay zameen par bichha diya aur Hajr-e-aswad ko uss chadar ke beech me rakh diya, aur phir kaha ke har qabile walay chadar ke konay se pakadein aur ek saath utthaye, aur jab unhone usay uttha diya, to aap (صلى الله عليه وسلم) ne Hajr-e-Aswad ko apne hath se uttha kar uss ki jagah par rakh diya, aur phir Kaba ki baqi tameer poori huwi aur Kabatullah bann kar tayyar ho gaya.
Yahan hum aaj ka session rok denge. Wa aakhirud dawana anil hamdulillahi rabbil alameen, was salaatu was salaamu alaa rasoolullahi salla allahu alaihi wa sallam.
References
[1] John Adair, The Leadership of Muhammad (صلى الله عليه وسلم), KoganPage, 2010 Pages 7-8
[2] Source: Martin Lings, Muhammad (صلى الله عليه وسلم) - His Life Based on the Earliest Sources, Inner Traditions, 2006 - Page 23
[3] Source: Martin Lings, Muhammad (صلى الله عليه وسلم) - His Life Based on the Earliest Sources, Inner Traditions, 2006 - Page 24
[5] Source: Martin Lings, Muhammad (صلى الله عليه وسلم) - His Life Based on the Earliest Sources, Inner Traditions, 2006 - Page 24
[6] Anas b. Malik reported that Gabriel came to the Messenger of Allah (ﷺ) while he was playing with his playmates. He took hold of him and lay him prostrate on the ground and tore open his breast and took out the heart from it and then extracted a blood-clot out of it and said: That was the part of Satan in thee. And then he washed it with the water of Zamzam in a golden basin and then it was joined together and restored to it place. The boys came running to his mother, i. e. his nurse, and said: Verily Muhammad has been murdered. They all rushed toward him (and found him all right) His color was changed, Anas said. I myself saw the marks of needle on his breast.
[10] Source: Martin Lings, Muhammad (صلى الله عليه وسلم) - His Life Based on the Earliest Sources, Inner Traditions, 2006 - Pages 27-29
[11] Narrated Abu Huraira: The Prophet (ﷺ) said, "Allah did not send any prophet but shepherded sheep." His companions asked him, "Did you do the same?" The Prophet (ﷺ) replied, "Yes, I used to shepherd the sheep of the people of Mecca for some Qirats."
حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ الْمَكِّيُّ، حَدَّثَنَا عَمْرُو بْنُ يَحْيَى، عَنْ جَدِّهِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " مَا بَعَثَ اللَّهُ نَبِيًّا إِلاَّ رَعَى الْغَنَمَ ". فَقَالَ أَصْحَابُهُ وَأَنْتَ فَقَالَ " نَعَمْ كُنْتُ أَرْعَاهَا عَلَى قَرَارِيطَ لأَهْلِ مَكَّةَ ".
[12] Narrated Jabir bin `Abdullah: We were with Allah's Messenger (ﷺ) picking the fruits of the 'Arak trees, and Allah's Messenger (ﷺ) said, "Pick the black fruit, for it is the best." The companions asked, "Were you a shepherd?" He replied, "There was no prophet who was not a shepherd."
حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، أَنَّ جَابِرَ بْنَ عَبْدِ اللَّهِ ـ رضى الله عنهما ـ قَالَ كُنَّا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم نَجْنِي الْكَبَاثَ، وَإِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " عَلَيْكُمْ بِالأَسْوَدِ مِنْهُ، فَإِنَّهُ أَطْيَبُهُ ". قَالُوا أَكُنْتَ تَرْعَى الْغَنَمَ قَالَ " وَهَلْ مِنْ نَبِيٍّ إِلاَّ وَقَدْ رَعَاهَا ".
[13] John Adair, The Leadership of Muhammad (صلى الله عليه وسلم), KoganPage, 2010 Pages 18-19
[14] ‘Abdallah b. ‘Umar reported God’s Messenger as saying, “Each of you is a shepherd and each of you is responsible for his flock. The imam who is over the people is a shepherd and is responsible for his flock; a man is a shepherd in charge of the inhabitants of his household and he is responsible for his flock; a woman is a shepherdess in charge of her husband’s house and children and she is responsible for them; and a man’s slave is a shepherd in charge of his master’s property and he is responsible for it. So each of you is a shepherd and each of you is responsible for his flock.” [Bukhari and Muslim]
[21] Jabir ibn Samurah reported: I saw the Messenger of Allah, peace and blessings be upon him, on a clear night while he was wearing a red cloak. I turned my sight between him and the moon and, to me, he was more handsome and beautiful than the moon.
[22] Source: Martin Lings, Muhammad (صلى الله عليه وسلم) - His Life Based on the Earliest Sources, Inner Traditions, 2006 - Page 35
Yazid al-Farisi, who used to inscribe copies of the Qur’an said: “I saw the Prophet (Allah bless him and give him peace) in my sleep in the time of Ibn 'Abbas, so I said to Ibn 'Abbas: ‘I saw Allah’s Messenger (Allah bless him and give him peace) in my sleep!’ Ibn 'Abbas said: “Allah’s Messenger (Allah bless him and give him peace) used to say: ‘Satan cannot imitate me, so if someone sees me in his sleep, he has indeed seen me!’ Can you describe this man whom you saw in your sleep?” “Yes,” he said. “I shall describe for you an average man: his body and his flesh were brown-to-white; he was black eyed, endowed with a pleasant smile and handsome facial features; his beard went from here to here, and it came down over the top of his chest.” 'Awf said: "I do not know what could be added to this description,” and Ibn 'Abbas said: "If you had seen him in the state of wakefulness, you could not have described him more accurately than this.”
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، وَمُحَمَّدُ بْنُ جَعْفَرٍ، قَالا: حَدَّثَنَا عَوْفُ بْنُ أَبِي جَمِيلَةَ، عَنْ يَزِيدَ الْفَارِسِيِّ وَكَانَ يَكْتُبُ الْمَصَاحِفَ، قَالَ: رَأَيْتُ النَّبِيَّ صلى الله عليه وسلم فِي الْمَنَامِ زَمَنَ ابْنِ عَبَّاسٍ، قَالَ: فَقُلْتُ لابْنِ عَبَّاسٍ: إِنِّي رَأَيْتُ رَسُولَ اللهِ صلى الله عليه وسلم فِي النَّوْمِ، فَقَالَ ابْنُ عَبَّاسٍ: إِنَّ رَسُولَ اللهِ كَانَ، يَقُولُ: إِنَّ الشَّيْطَانَ لا يَسْتَطِيعُ أَنْ يَتَشَبَّهَ بِي، فَمَنْ رَآنِي فِي النَّوْمِ فَقَدْ رَآنِي، هَلْ تَسْتَطِيعُ أَنْ تَنْعَتَ هَذَا الرَّجُلَ الَّذِي رَأَيْتَهُ فِي النَّوْمِ؟ قَالَ: نَعَمْ، أَنْعَتُ لَكَ رَجُلا بَيْنَ الرَّجُلَيْنِ، جِسْمُهُ وَلَحْمُهُ أَسْمَرُ إِلَى الْبَيَاضِ، أَكْحَلُ الْعَيْنَيْنِ، حَسَنُ الضَّحِكِ، جَمِيلُ دَوَائِرِ الْوَجْهِ، مَلأَتْ لِحْيَتُهُ مَا بَيْنَ هَذِهِ إِلَى هَذِهِ، قَدْ مَلأَتْ نَحْرَهُ، قَالَ عَوْفٌ: وَلا أَدْرِي مَا كَانَ مَعَ هَذَا النَّعْتِ، فَقَالَ ابْنُ عَبَّاسٍ: لَوْ رَأَيْتَهُ فِي الْيَقَظَةِ مَا اسْتَطَعْتَ أَنْ تَنْعَتَهُ فَوْقَ هَذَا. قال أبو عيسى: ويزيد الفارسي هو يزيد بن هرمز وهو أقدم من يزيد الرقاشي وروى يزيد الفارسي عن ابن عباس أحاديث. ويزيد الرقاشي لم يدرك ابن عباس، وهو يزيد بن أبان الرقاشي وهو يروي عن أنس بن مالك. ويزيد الفارسي ويزيد الرقاشي كلاهما من أهل البصرة وعوف بن أبي جميلة هو عوف الأعرابي.
It was narrated from `Ali bin Abi Talib (رضي الله عنه) that He described the Prophet (ﷺ) and said: He had a large head, a reddish white complexion, a large beard, large joints and large hands and feet. He had a long line of hair running from his chest to his navel and the hair on his head was thick and slightly wavy. He used to lean forward when walking as if he was walking uphill, and he was neither tall nor short, I have never seen anyone like him (ﷺ) before or since. ‘Ali bin Hakeem said in his hadeeth: ‘Ali bin Abi Talib (رضي الله عنه) described the Messenger of Allah (ﷺ) to us. He said: He had a large head and beautiful, slightly wavy hair.
Grade: Hasan because of corroborating evidence] (Darussalam) | Reference: Musnad Ahmad 944
It was narrated that ‘Ali (رضي الله عنه) said: The Messenger of Allah (ﷺ) was neither short not tall; he had a large head and beard, large hands and feet, large joints, a reddish face, and a long line of hair from his chest to his navel. When he walked he walked energetically, as if lifting his feet from a rock. I have never seen anyone like him before or since, may the blessings and peace of Allah be upon him.
Grade: Hasan because of corroborating evidences (Darussalam) | Musnad Ahmad 1053
Narrated Ibn `Umar: Allah's Messenger (ﷺ) said, "Cut the moustaches short and leave the beard (as it is).
حَدَّثَنِي مُحَمَّدٌ، أَخْبَرَنَا عَبْدَةُ، أَخْبَرَنَا عُبَيْدُ اللَّهِ بْنُ عُمَرَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ـ رضى الله عنهما ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " انْهَكُوا الشَّوَارِبَ، وَأَعْفُوا اللِّحَى ".
[23] It was narrated that Zaid bin Aslam said: "I saw Ibn 'Umar dyeing his beard yellow with Khaluq and I said: 'O Abu 'Abdur-Rahman, are you dyeing your beard yellow with Khaluq?' He said: 'I saw the Messenger of Allah [SAW] dyeing his beard yellow with it, and there was no other kind of dye that was dearer to him than this. He used to dye all of his clothes with it, even his 'Imamah (turban).'"
[24] Narrated Nafi`: Ibn `Umar said, The Prophet (ﷺ) said, 'Do the opposite of what the pagans do. Keep the beards and cut the moustaches short.' Whenever Ibn `Umar performed the Hajj or `Umra, he used to hold his beard with his hand and cut whatever remained outside his hold.
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Aaj 31-Aug-2024 hai aur chand ki tareekh ke mutabiq 27-Safar ka din hai aur ye 1446 Hijri chal rahi hai, aur 2-3 din baqi hain Rabi al-Awwal ke mahine ko aane me, jo hamare pyare Nabi (صلى الله عليه وسلم) ki paidaish aur inteqaal ka mahina hai. To Seerat-e-Nabawi (صلى الله عليه وسلم) ki series humne shuru ki, aur pichle hafte humne jo bayan kiya, uss me;
Introduction ke taur par Ibrahim (عَلَيْهِ ٱلسَّلَام) ki tareekh jaani,
Ismail aur Ishaq (عَلَيْهِم ٱلسَّلَام) ki paidaish ka zikr aur kis tarah Allah ne inhe do alag alag muqaddas muqamat par fayez kiya.
Kaba ki Tameer, Makkah ka Abaad hona aur Aakhri Nabi ke liye Dua ke baare me jana,
Quraish ko kis tarah Allah ne Makkah me hukumat bakhshi, jis me Qusayy se lekar, unn ke betay Abd Manaf, aur unn ke bettay aur Rasoolullah SAWS ke padh-dada Hashim, dada Abd al-Muttalib, walid Abdullah ke baray me tafseel bayan suni,
Zamzam ke kuway.n ka dobara khoda jana,
Phir Aam al-Feel me, Teen aham waqiyat ko bayan kiya, jis me Abraha ka Kabatullah par hamla, Aap SAWS ke walid ka unn ki paidaish se pehle inteqaal aur Rasoolullah (صلى الله عليه وسلم) ki paidaish ka muqtasar bayan humne suna.
Agay badhne se pehle, aaiyye ye jaante hain ke, Rasoolullah (صلى الله عليه وسلم) ki paidaish se pehle Duniya ka kya haal tha aur ek Nabi ki zaroorat kyun thi?
Rasoolullah (صلى الله عليه وسلم) ki paidaish se pehle Duniya ka haal
Rasoolullah (صلى الله عليه وسلم) ka iss duniya me tashreef laane ki wajah, uss waqt ke halat hain, to aise kya halat thay, jiss me aap (صلى الله عليه وسلم) tashreef laye?
Isa (عَلَيْهِ ٱلسَّلَامُ) ke 600 saal baad Rasool Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ), iss duniya mein tashreef laaye,[1]
Inn 600 saal mein duniya ka bahut bura haal hua,
To ye kis ki nazar se dekhenge, toh bura haal lagayga, uss waqt kay ameer logon ki nazar se? Nahi,
Uss waqt ke naam war logon ki nazar se? Nahi,
Aaj ke Historians ki nazar se? Nahi,
balke Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki nazar mein uss waqt duniya ka bura haal tha, jo hume Quran aur Hadees ki roshni mein pata chalta hai,
Rasool Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne ahadith me, uss daur ko ‘daur-e-jahiliyat’ ka naam diya hai, period of complete ignorance.
Aap (صلى الله عليه وسلم) se pehle, duniya tareeki ke sab se nichli satah par thi.
Pichle Rasoolon ke laaye huwe, qawaneen log bhula chukay thay, ya todh-modh kar, nazar-andaz kar diye thay, civilizations ya duniya ki tehzeebein decline ya zawal ki taraf ja rahi thi, aur insaaniyat darkness ya tareeki ke daur me doob chuki thi, aur kufr, zulm aur corruption har taraf phaila huwa tha,
Aap (صلى الله عليه وسلم) ki paidaish ke waqt, zameen par do azeem taqatein maujood thi, ek mashriq ya east me - Persian Empire - ya saltanat-e-Faras thi aur maghrib ya west me - Roman Empire - ya Rumi Saltanat thi, aur ye do saltanatein ek doosre se mustaqil jung me masroof thi aur wo kamzor aur andar se khokli ho chuki thi, jung ki wajah se inn ke khazane khaali ho chuke thay, lekin jung kiye ja rahe thay,
Inn jungon ke natije me, 1 million ke aas paas log maare gaye, aur iss ke contrast me hum pehle sunn chuke hain ke aap SAWS ki jungon ke nateeje me 23 saal ke arsay me sirf 500 log maare gaye, ye tedad Romans aur Persians ki jungon se 2000 gunah kum tha,
Arabon ke halaat bhi kuch ache nahi the,
Wo aadaat aur jazbaat ke ghulam ho chuke thay, yalghaar aur loot par fakhr karte thay,
Wo beti ke paida hone par uss ko zinda dafnaa dete thay,
Aurat ko istemaal karne ki cheez samajhte thay aur Auraton ke koi huqooq nahi thay, zina bohot hi aam tha,
Zina itna aam ho gaya tha ke, kaun waris hai aur kaun nahi me confusion bhi hota tha, aur obviously iss par jagday bhi hotay thay.[2]
Nikah aur Zina me farq nahi tha, jis me teen tareeqay thay jo uss waqt ke log Zina ko Nikah ka hissa samajhte thay, ek tha shohar apni biwi ko kisi nek aadmi ke paas bhejta, takay uss ki aulad nek ho, doosra tareeqa tha ke ek aurat ke sath dus log sotay aur phir bacha honay par wo unn sab ko bulati aur kisi ek aadmi ka naam leti jo usay pasad ho aur kehti ke ye tumhara bacha hai – aur wo inkaar nahi kar pata, teesre tareekhe me to zani aurat bacha honay par ek expert ko bulati, jo bachay ko dekh kar bolta ke wo kis ka bacha hai aur uss ke baad wo uss bache ko inkaar nahi kar sakta tha,[3]
Apni biwiyon ko eela kar ke chhorrh dete thay, jis me mard qasam khata tha ke wo apni biwi se nahi milega, ek ya do saal ke liye, ya uss se bhi zyada,[4]
Aurat ko na to talaq milti thi, aur na hi wo kisi aur se shadi kar paati thi,
Aur phir jab marzi huwi biwi se ja kar mil liye, aur jab marzi huwi phir chhorrh diye, to iss qism se auraton ko sataya karte thay.
Ya kisi ki dus biwiyan thi,[5] jis ke huqooq wo ada nahi karte thay.
Ya phir kisi ek shakhs ne do sagi behno se shadi kar li thi.[6]
Ya kisi aurat ka shohar ka inteqaal ho jata to iddat ka period ek saal tha, jo wo bad-tareen condition me bitaya karti thi.[7]
Bani Ismail shirk me mubtala ho gayee thi, apne haathon se, mithaaiyon se butth banaya karte thay aur bhook lagne par unn butthon ko kha lete thay, Kaba ko ek butth khana bana diya tha,
Martin Lings apni kitab me likhte hain ke, Hubal ka butth, Kaba me tha jo shirk ka ek symbol ban gaya tha, aur Kabatullah ke atraaf 360 Butth rakh diye gaye thay, har qabile ka apna ek butth hota tha aur wo apna butth la kar Kaba ke atraaf rakhte,
Kaba ke alawa, aur bhi haram Arab me thay, jin me se teen bohot ahem thay, jo ye kehte thay ke wo Allah ki bettiyon ke mandir thay,
al-Laat, jo ke Taif me thi, jisay wahan ke rehne walay jaya karte thay, wo chahte ke uss ka muqaam Kaba ki tarah ka ho jaye, lekin sab ye maante thay ke, Kabatuallah ka apna muqaam hai,
al-Uzzah, ye Makkah se ek din ke safar par wadi-e-Nakhlah me thi, Quraish ke log yahan jaya karte thay, aur teesri thi,
Manat, Yathrib walay iss Butth ka bohot ehteraam karte thay, jo Qudayd ke muqaam par tha, Red Sea coast par.[8]
Phir Yemen me ek jagah thi, jisay wo al-Kaba al-Yamaniya pukara karte thay, ya Dhul Khalasa kaha karte thay, jis me butth bhare huwe thay aur do qabile, Khathan aur Bajaila ke log bana liye thay, aur usay al-Kaba bhi kehte thay aur uss ka tawaf karte thay.[9]
Supersitions ya awham parasti raij thi,
Daur-e-Jahiliyat me ek cheez hoti thi, jisay Hama kehte thay, Jab bhi kisi ka inteqaal hota aur usay dafna diya jata, to wo samajhte thay ke, uss ki qabar se ek parinda nikalta hai,[10] aur aasmaan me udh jata hai,
Doosri cheez thi, safar - kehte thay ke paytt me keede bhar jaate hain,[11] ya bhookay paytt me saamp hota hai, Safar ke mahine ko ek saal hurmat ka mahina maan lete thay aur jung nahi karte thay, aur doosre saal hurmat khatam karke jung kar lete thay.[12]
Teesri cheez thi, Ghoul - jo musafiron ko maar deta tha, ye samjha jata tha ke, ek jinn aakar musafiron ko gumrah kar deta tha aur wo registaan me halakat ki taraf dhakel diye jaate.[13]
Chohti cheez thi, Adwa - jo trasmittable diseases hoti hain, uss ko lekar ye ek doosre ko kehte ke, tumhare oontt ki wajah se ye bimari phaili,
Paanchwi cheez thi, Naw’a - jo ke ek aisa sitara jo dikh jaye to samajhte thay ke, pakka barish hogi.[14]
Kahino ke paas jaya karte thay, future ya mustaqbil maloom karne ke liye, achhe aur bure shagun maloom karte thay,[15]
Shirkiya kalimaat ke zariye Ruqya kiya karte thay, ya kuch kalimaat padh kar phoonkte thay, jis me kisi butth ka naam hota tha.[16]
Qabaili dushmani, aur khoon-rezi Arab ki tapti reth ki tarah tezi se chal rahi thi, log sirf jung iss liye karte thay, kyun ke, unn ke qabile ya sathi qabile se kisi ki dushmani thi, bina ye dekhe ke wo sahih hai ya ghalat,[17]
Jahelana qabaili nizam ke tabay thay, Jahelana qabailiyat ki khatir logon se naraz hotay thay aur aise nizam ko badhawa dete thay.[18]
Khoon ke badle khoon, ya blood vengeance aam thi, aur ye pidi dar pidi chalti thi.[19]
Dushman qabile ke logon ke baap dada ko gaali diya karte thay ya unhe badnaam kiya karte thay.[20]
Jungein ladhte thay aur qasam khaya karte thay ke, fulan shakhs ko humne nahi mara hai,[21]
Ya jab kabhi kisi se apas me ladai ho jaati aur agar pehle shakhs, doosre ko gaali deta, to doosra bhi palta kar uss ke maa-baap ko gaali deta. Aur ghulam to unn ki milkiyat thay, ghulamo ke sath bad-tareen salook kiya karte thay.[22]
Halaf utthatay thay ghalat kaam karne ki, ya qabaili nizam ko qayem rakhne ki, ya burai ka sath dene ki,[23]
Makkah ke log - sood khaya karte thay, aur baaz waqt 100% interest rate hota tha, taakay lene wala - wapas ada hi na kar sakay, aur jab wo ada nahi kar pata to uss ko ghulam bana lete thay ya uss ki biwi aur beti ko ghalat kaamo ki taraf dhakel dete thay, takay paise wasoole jayen,[24]
Business ke ya Tijarat karne ke kayee ghalat tareeqe thay, jaise;
Ek zinda bakra, do zibah kiye huwe bakron ke barabar tha,[25] aur iss cheez ke transactions huwa karte thay, jo juway ki tarah thay.
Phir doosra issi qism ki ek aur tijarat me, teeron se oontt ko maarte thay, ye tayy karne ke liye ke, konsa hissa unn ko milega zibah karne ke baad.[26]
Teesra,…, Habal al-Habala ke naam se ek transaction hota tha, jis me ek pregnant oonttni ko khareedte thay, ye sonch kar,…, ke iss ke paytt me se oonttni paida hogi.[27]
Aur Chohtha tha, Munabadhah,…, jis me bechne wala kapda khareedne walay ki taraf kapda phekta tha aur khareedne wala usay dekhe bina aur check kare bina khareed leta tha, ya deal final samajh li jaati thi,
Paanchwa tha, Mulamasah,…, jis me khareedne wala kapda sirf mehsoos kar sakta tha, dekh nahi sakta tha.[28]
Chhetta tha, jisay Gharar kehte thay, jis me log machli ko pani se nikaale baghair bech dete thay, ya aise ghulam ko bechte thay, jo bhaag gaya ho, ya unn parindon ko bechte thay jo abhi aasmaan me udh rahe hon, aur iss qism ki cheezen becha karte thay.
Aur Saatwa tha, Hasah, jo munabadhah ki tarah tha, jis me bechne wala khareedne walay ki taraf ek patthar phekta aur wo deal final ho jaya karti thi.[29]
Nange ho kar Tawaf kiya karte thay,[30] aur samjhte thay ke ye ibadat ka bohot hi ooncha martaba hai, mann ghadat batein aur rituals par amal ho raha tha,
Jaise Haj ke liye ihraam pehantay to apne gharon me peechhay ke darwaze se dakhil huwa karte thay.[31]
Arab ke baaz log, Haj ke liye ihraam baandhte thay aur talbiya do Butthon ka parrhte thay, jin ke naam Isaf aur Naila tha, jo Safa aur Marwa ke beech me jo riverbed ya dariya ka ilaqa hai jahan hum daudte hain, uss ke sides par rakhi huwi thi. Aur wo wahan jaate aur Safa aur Marwa ki tawaf karte aur apna sar mundwa lete thay.[32] Aur yehi unn ka hajj aur umrah ke arkaan thay.
Ya kisi se baat kare baghair hajj karne ki niyyat kiya karte aur jab tak hajj poora nahi ho jata baat nahi karte thay.[33]
Hajj ke dauran, daur-e-jahiliyat me, Arafat se uss waqt nikal aate thay, jab sooraj abhi tezi se chamak raha hota tha, yani ghuroob hone se bohot pehle Arafat ko chhorrh dete thay, aur Muzdalifa se uss waqt tak nahi nikalte thay, jab tak ke sooraj nikal nahi aata.[34]
Ya koi ek jagah bana li qurbani karne ke liye, jahan ya to butth huwa karte thay, ya kisi qism ki Eid manayee jaati thi.[35]
Ya kisi khaas mahine me hi Qurbani kiya karte thay, jaise Atirah, jo sirf Rajab ke mahine me janwar zibar karte thay, uss mahine ke ehteraam me.
Ya Fara bhi ek qism ki Qurbani hoti thi, jo maweshiyon me pehla bachha hota, to usay zibah kartay thay.[36]
Kisi ko beta paida hota to uss ke liye ek bakra zibah karte thay, uss ke baal moondte thay aur uss bakre ke khoon se moonday huwe sar ko lagatay thay.[37]
Kabatullah jo butthon se bhara huwa tha, uss me itikaaf karne ki mannat ya nazar maangte thay.[38]
Kisi ka inteqaal ho jaye to, cheekh, pukara, kapde phaadna, chehre ko nochna ke zakham ban jaye, aisi harkate karte thay.[39]
Ya Ronay waliyan huwa karti thi, Rudali jisay India me kehte thay, to unn ko dekh kar ya unn ki madad karne ke liye ghar walay bhi kuch khas kalimaat ke sath pukara kiya karte thay.[40]
Aur baaz log, apni maut ka ailaan khud karte thay.[41]
Agar koi qasam khata to Kaba me jo Hateem ka hissa hai, jaise al-Hijr bhi kehte hain, uss me apna joota ya apni kaman ya apni chhadi phek deta tha.[43]
Jab sooraj grahan ya chand grahan hota, to log kehte ke ye, kisi baday aadmi ke inteqaal ka waqt hai.[44]
Apne muh bolay bachhon ko wo apna naam diya karte thay, aur unn ke asal baap ke naam se nahi pukarte thay.[45]
Arab alfaaz ke mahir thay, aur baaz logon me ek khuda-daad salahiyat thi ke, wo achhe alfaaz se kisi bhi group ko apni taraf kar liya karte thay.[46]
Wirasat ki takhseem ek tareeqe se huwa karti thi, jo Quran ke tareeqe se alag tha,[47]
Yathrib me bhi, yahoodi qabile reh rahay thay, Qurayzah aur an-Nadir, jo Haroon (عَلَيْهِ ٱلسَّلَام) ki aulad me se thay.
Agar Quraizah ka shakhs an-Nadir ke kisi shakhs ka qatl karta to uss ko qatl kar diya jata tha,
Lekin jab an-Nadir ka koi shakhs Qurayzah ke kisi shakhs ka qatl karta to 100 wasq khajoor ke diyat ya blood money ke taur par de diye jaate thay.[48]
To yahoodiyon me khud apas me, ek doosre ko exploit kar rahe thay, taurait ki ittebah to nahi kar rahe thay.
Israr Ahmed Sahab kehte hain ke, iss mahol me bhi, aise log Makkah me maujood thay, jo kabhi bhi butthon ke saamne sar nahi jhukaye aur na unn ki ibadat ki, Zaid Ibn Amr, jo Umar (رَضِيَ ٱللَّٰهُ عَنْه) ki behen ke susar thay, unhone Qasam kha li thi ke wo Ibrahim aur Ismail (عَلَيْهِم ٱلسَّلَام) ke Deen-e-Haneef ki itteba karenge,
Lekin wo deen, aur wo tareeqa khatam ho chuka tha, bhula diya gaya tha, wo safar karte aur yahoodi aur nasraani paadriyon se milte aur Ibrahim (عَلَيْهِ ٱلسَّلَام) ke deen-e-haneef ke baare me logon se poochhte,
Ek Paadri ne unhe bataya ke Ibrahim (عَلَيْهِ ٱلسَّلَام) ka deen to khatam ho chuka hai lekin, ek Nabi aane wale hain,
Israr Ahmed Sahab kehte hain ke, Zaid Bin Amr itne bechain thay, ke wo kaba ka ghilaaf pakad kar Allah se dua karte ke, Aye Allah - tu ek hai, main teri hi ibadat karna chahta hoon, lekin nahi maloom ke kaise karoon?
Martin Lings likhte hain ke, inn Hunafa me se, Abd al-Muttalib bhi thay jo kabhi kisi butth ki ibadat nahi ki, dua karte to sirf Allah se dua karte. Aur Warqah Ibn Nawfal, jo Abd al-Uzza ke bettay Asad ke qabile se thay, aur wo Christian ho gaye thay aur samajhtay thay ke, Aakhri nabi Arabon me se honge.
Aur jo Arab shirk me parrhay huwe thay, wo kumzor logon par zulm karna chahte thay, Aam al-Feel me Abraha ka lashkar aya, Kabatullah ko todhne ke liye, ye sirf religious supremacy zahir karna iss ka maqsad nahi tha, balke jo Incense route Arab se ho kar Byzantine Empire ya Roomi Saltanat tak balke uss ke aagay Europe tak pahunch rahi thi, uss par qabza karna chahte thay, jo Quraish ke log chala rahe thay.
Quraish ke log, ek taraf hajiyon ki khidmat kiya karte thay, lekin doosri taraf ghareebon aur yateemon ke sath bura salook karte thay, choti, choti baratne ki cheezen nahi dete thay, khana nahi khilatay thay, aur sadaqah nahi karte thay. Aam taur par yehi mamela huwa karta tha.
Inn buraiyyon ke alawa, Arab me baaz logon me kuch acchaiyaan bhi thi, jaise Sadaqah karna,[49] Ashura ke din ka roza rakhna,[50] Achi cheezon ki mannat ya nazar rakhna,[51] Ghulamo ko azad kiya karte thay,[52] Sila-Rehmi karna yani apne khooni rishtedaron ka khayal rakhna, ghareebon ko khana khilana,[53] Ab kyun ke yahan hum duniya ki halat ka bayan kar rahe hain, Rasoolullah (صلى الله عليه وسلم) ki paidaish se pehle, iss liye buraiyyon par zyada focus hai.
Arab ke Qabaili lawless society ke bahar, Saltanat-e-Faras me, man-maani chal rahi thi, apni marzi se naye deen aur qawaneen bana lete thay, aur Auraton ko tamam mardon ki mushtarika - shared property ka darja de diya tha. Ghareebon par bhari taxes laga kar rayees log maze kar rahe thay,
Rumiyon ke yahan, Isa (عَلَيْهِ ٱلسَّلَام) ki taleemat par chalne ka dawa to karte thay, lekin Allah ki wahdaniyat me milawat kar dali thi aur Greek yani Unani tasawwuraat se muatassir ho kar - Isa (عَلَيْهِ ٱلسَّلَام) ko Allah ka beta bana liya tha,
Yahoodiyon ki aabadiyan, Europe, West Asia aur North Africa me phaili huwi thi, aur inn ke paas kayee nabi aaye lekin - yahoodiyon ki islaah na kar sakay, Musa (عَلَيْهِ ٱلسَّلَام) ke laaye huwe qanoon - Taurait ko badal dala tha,
China me, Confuscious cheeniyon ko confuse kar diya tha, aur positive thinking se wo mehroom thay,
India me, alag-alag ilaakhon me alag-alag mamlekatein thi, aur har mamlekat ka apna khuda tha,
To duniya bhar me, jungein, khoon-rezi, ghulami, auraton par zulm, har jagah mazloomon par zulm, haq ko taqat se kuchal diya jata tha, duniya sakht museebat me thi, lekin koi bhi unhe andheron se nikaalne ke qabil nahi tha, ek frustration wali situation ho gayee thi, saari duniya me,
Inhi sab cheezon se duniya ko bachane ke liye - Muahmmadur Rasoolullah (صلى الله عليه وسلم) ko Arab me Quraish ke qabile Bani Hashim me, aur unn ke maujooda Sardar Abdul Mutallib ke ghar bheja gaya.[54]
To aaiyye jaante hain uss Nabi ki seerat jinhone inn tamam buraiyyon se duniya ko kaise bachaya aur kaise Arabon ko sudhaara.
Rasoolullah (صلى الله عليه وسلم) ki paidaish ka din
Ye ek controversial topic hai, lekin hum haqeeqat bayan kar ke, aagay badhte hain. Sab se pehli cheez ye hai ke, aap (صلى الله عليه وسلم) Monday ke din paida huwe, iss ka saboot Sahih Muslim ki ek hadith hai jis me, Rasoolullah (صلى الله عليه وسلم) se poochha gaya ke aap Monday ya Somwar ko Roza kyun rakhte hain, aap (صلى الله عليه وسلم) ne farmaya, iss liye kyun ke, iss din main paida huwa, Rasoolullah (صلى الله عليه وسلم) apne muh se keh rahe hain ke wo Monday yani peer ke din paida huwe, aur iss liye bhi ke Monday ke din Quran ka nuzool aap (صلى الله عليه وسلم) par hona shuru huwa. To iss liye wo poore saal har Monday ko roza rakhte.[55]
Doosri daleel Engineer Muhammad Ali Sahab ne di hai, unhone Imam Baihaqi ki kitab Dalail an-Nubuwwah ke hawale se bataya ke, aap (صلى الله عليه وسلم) ki paidaish Peer ke din, Aam al-Feel me huwi, yani Hathi walay Saal huwi, jis saal Abraha apna lashkar lekar aya Hathiyon ke saath Kabatullah ko todhne ke liye, ussi saal huwi jab Rabi al-Awwal ki barah raatein guzar chuki thi.[56] Dalail an-Nubuwah ka Urdu tarjuma downloadable hai, maine khud verify kiya hai iss daleel ko, ye hadith uss me maujood hai. Aur Dalail an-Nubuwah me jo reference hai, uss me Ibn Hesham ki Seerat-e-Nabawi ka hawala diya huwa hai, wo bhi maine verify kiya hai, uss me bhi Aam al-Feel, 12 Rabi al-Awwal, peer ke din, ki paidaish mentioned hai,[57] to se tayy ho jata hai ke, aap (صلى الله عليه وسلم) ki paidaish 12 Rabi al-Awaal ko huwi thi.[58]
Rasoolullah (صلى الله عليه وسلم) ko kin Auraton ne Doodh pilaya?
Rasoolullah (صلى الله عليه وسلم) ki paidaish ke baad, sab se pehle unn ki walida Aminah ne unhe pehle saat din doodh pilaya, uss ke baad 8 aisi auratein hain jin ko ye sharaf haasil hai ke unhone Allah ke hone walay Nabi (صلى الله عليه وسلم) ko doodh pilaya. Unn me;
Thuwaiba hai, jo Rasoolullah (صلى الله عليه وسلم) ke chacha Abu Lahab bin Abdul Mutallib ki baandi thi, ye sab se pehli aurat hain, aap (صلى الله عليه وسلم) ki walida ke alawa jinhone aap (صلى الله عليه وسلم) ko doodh pilaya.
Phir Banu Sa’ad ki ek aurat hai, jinhone Rasoolullah (صلى الله عليه وسلم) ko aur aap ke chacha Ameer Hamza (رضي الله عنه) ko doodh pilaya, ye Daaye Haleema ke alawa koi aur aurat hai, jo Daayee Haleema ke hi qabile se thi.
Phir Khawla bint al-Mundhir bin an-Najjar (رَضِيَ ٱللَّٰهُ عَنْها) hai, ye ansari Sahabiya bhi rahi, inhe Umm-e-Burdah bhi kaha jata hai, unhone aap (صلى الله عليه وسلم) ko doodh pilaya.
Umm Ayman (رَضِيَ ٱللَّٰهُ عَنْها) ka naam ata hai, lekin inhone aap (صلى الله عليه وسلم) ko doodh nahi pilaya, ye Rasoolullah (صلى الله عليه وسلم) ki walida ki khadima thi, jin ke inteqaal ke baad Baraka bint Thulaba (رَضِيَ ٱللَّٰهُ عَنْها), jo in ka asli naam tha, inhone Rasoolullah (صلى الله عليه وسلم) ki dekh bhaal ki, aur inhone aap (صلى الله عليه وسلم) ka sath kabhi nahi chhorrha,[59]
Phir Banu Sulaym ki teen auratein hain, Islamweb website par jo article hai, Wet-nurses of Prophet Muhammad (صلى الله عليه وسلم) ke naam se, uss me unn ke naam nahi diye huwe hain. Lekin, kaha ke inn teeno ne baari baari aap (صلى الله عليه وسلم) doodh pilaya, aur jab bhi doodh pilane ke liye wo apne seene se aap (صلى الله عليه وسلم) ka muh lagati, to unn ke seene doodh se bhar jaate aur aap (صلى الله عليه وسلم) ne unn teeno se doodh piya.
Phir saatwe number par, Umm Farwah hai, jinhone aap (صلى الله عليه وسلم) ko doodh pilaya.[60]
Aur aathwe number par, Dayee Haleema hain, inn ki tafseel hum agay bayan karenge.
Dayee Haleema ki tafseel me jaane se pehle, hum ek analysis karte hain ke;
Rasoolullah (صلى الله عليه وسلم) ki Milad Manane ki Daleel kya hai?
Ye iss liye yahan bayan kiya ja raha hai ke, Jo sab se pehli aurat thi Thuwaibah, jinhone Rasoolullah (صلى الله عليه وسلم) ko doodh pilaya, unhe Abu Lahab ne azad kar diya tha, jab Rasoolullah (صلى الله عليه وسلم) hijrat karke Madina tashreef le gaye. Lekin baaz tareekh ki kitabon me ye likha hai ke, Abu Lahab ne unhe azad kar diya tha, jab unhone aap (صلى الله عليه وسلم) ki paidaish ki qabar Abu Lahab ko di, aur Abu Lahab ke inteqaal ke baad, unn ke khandan walon ne Abu Lahab ko khwab me dekha aur unn ke halat ke baare me poochha, to Abu Lahab ne jawab diya ke, main bohot hi buray haal me hoon, lekin mera azab Peer ke din, yani Monday walay din kum kar diya jata hai, kyun ke, maine khush huwa Rasoolullah (صلى الله عليه وسلم) ki paidaish par aur Thuwaibah ko khushi me ghulami se azad kar diya tha, ye Bukhari ki hadith ka mafhoom log bayan karte hain.[61]
Fath al-Bari jo Sahih al-Bukhari ki sharah hai, Imam Ibn Hajar al-Asqalani iss hadith ke explanation me likhte hain ke, Abu Lahab ke inteqal ke baad, Ibn Abbas ne unn ko khwab me bohot hi bure haal me dekha, aur poocha ke aap ko kya mila, hume chhorrh kar jaane ke baad? Abu Lahab unn ko jawab deta hai ke, mujhe aram nahi mila siway iss ke, ke peer ke din azab me kami hoti hai aur mujhe pani diya jata hai – unn ke anghote aur doosre ungliyon ke beech me. Kyun ke peer ke din aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) paida huwe aur jab thuwaiba ne aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki paidaish ki khush khabri mujhe di to maine apne haath ke ishare se uss ko azad kar diya tha. Iss liye Abu Lahab ko azab me ye rahat mil rahi hai.
To hamari ummat ke baaz bhai log, iss ko daleel samajhte hain Nabi ki Milad ka Jashn Manane ke liye, Celebrate karne ke liye.
Sab se pehli baat to ye hai ke, Hadith ke alfaaz me na to peer ke din ka zikr hai, aur na Rasoolullah ki Paidaish ka zikr hai.
Doosri baat ye hai ke, ek kafir jo zindagi bhar aap (صلى الله عليه وسلم) par iman nahi laya, aur sakht mukhalifat me pada raha, uss ko dozakh me azab ho raha hai, kis liye? Nabi (صلى الله عليه وسلم) par iman nahi lane ki wajah se aur aap ki ittebah na karne ki wajah se. To iss se daleel ye lena chahiye ke, Nabi ki ittebah nahi karenge to dozaq me jalenge, na ke uss se Jashn manane ki daleel le.n.
Teesri baat ye hai ke, kya Milad an-Nabi ek Jashn hai? Asal baat to ye hai ke, hum log confused hain, Arabi aur Urdu me jo alfaaz aatay hain, unn ke maane alag alag hote hain lekin hum, Arabi Alfaaz ko urdu ke maano me samajh kar confuse ho jaate hain.
Arabi me Eid Milad ka matlab hai, Birthday.
To agar main kahoon, al-Yaum Eid Miladi, matlab huwa aaj meri Birthday hai.
To isi tarah Eid Milad an-Nabi ka matlab huwa, Nabi ki Birthday.
To hum kya kare? Eid bolay to celebration, Birthday bolay to celebration, Jashn, DJ.
Ab ye iss hadd tak pahunch gaya ke, logon ko samajh hi nahi aa raha hai ke wo kya kar rahe hain. Milad an-Nabi ke cake kaat rahay hain, Happy Birthday to you Ya Rasoolullah ga rahay hain.
To sawal ye paida hota hai ke, kya Milad an-Nabi koi Eid ka maukha hai, koi jashn ya celebration hai?
Nahi, Abhi humne suna ke, Rasoolullah (صلى الله عليه وسلم) khud har Monday ko roza rakha karte thay, kyun ke, iss din wo Paida huwe.
To pata chala ke, Milad an-Nabi celebration nahi, jashn nahi hai.
Ye to Saal bhar Allah ki ghulami karne, uss ki ita’at me guzaarne ka naam hai, Rasoolullah (صلى الله عليه وسلم) ki itteba karne ka naam hai.
Ye kaise karenge, har Monday ko Rasoolullah (صلى الله عليه وسلم) ki muhabbat me roza rakhenge.
Iss se sunnat par bhi amal hoga, neki bhi milegi aur roza rakhne ke duniyawi side effects ki wajah se sehat bhi bani rehegi.
Aur In Sha Allah, aakhirat me aise baday baday sawab likhay jayenge ke, banda pareshan ho jayega, kyun ke, roza rakhne ka sawab Allah (ربُّ الْعِزَّت) farmate hain ke wo khud denge.
Aur Nabi ki sunnat ko zinda karne ke sawab alag.
Yahan hum aaj ka session rok denge. Wa aakhirud dawana anil hamdulillahi rabbil alameen, was salaatu was salaamu alaa rasoolullahi salla allahu alaihi wa sallam.
References
[1] Narrated Salman: The interval between Jesus and Muhammad was six hundred years.
حَدَّثَنِي الْحَسَنُ بْنُ مُدْرِكٍ، حَدَّثَنَا يَحْيَى بْنُ حَمَّادٍ، أَخْبَرَنَا أَبُو عَوَانَةَ، عَنْ عَاصِمٍ الأَحْوَلِ، عَنْ أَبِي عُثْمَانَ، عَنْ سَلْمَانَ، قَالَ فَتْرَةٌ بَيْنَ عِيسَى وَمُحَمَّدٍ صلى الله عليه وسلم سِتُّمِائَةِ سَنَةٍ.
[2] Narrated Abdullah ibn Abbas: The Prophet (ﷺ) said: There is no prostitution in Islam. If anyone practised prostitution in pre-Islamic times, the child will be attributed to the master (of the slave-woman). He who claims his child without a valid marriage or ownership will neither inherit nor be inherited.
[3] Narrated 'Urwa bin Az-Zubair: 'Aishah, the wife of the Prophet (ﷺ) told him that there were four types of marriage during Pre-Islamic period of Ignorance. One type was similar to that of the present day i.e. a man used to ask somebody else for the hand of a girl under his guardianship or for his daughter's hand, and give her Mahr and then marry her. The second type was that a man would say to his wife after she had become clean from her period. "Send for so-and-so and have sexual intercourse with him." Her husband would then keep away from her and would never sleep with her till she got pregnant from the other man with whom she was sleeping. When her pregnancy became evident, he husband would sleep with her if he wished. Her husband did so (i.e. let his wife sleep with some other man) so that he might have a child of noble breed. Such marriage was called as Al-Istibda'. Another type of marriage was that a group of less than ten men would assemble and enter upon a woman, and all of them would have sexual relation with her. If she became pregnant and delivered a child and some days had passed after delivery, she would sent for all of them and none of them would refuse to come, and when they all gathered before her, she would say to them, "You (all) know waht you have done, and now I have given birth to a child. So, it is your child so-and-so!" naming whoever she liked, and her child would follow him and he could not refuse to take him. The fourth type of marriage was that many people would enter upon a lady and she would never refuse anyone who came to her. Those were the prostitutes who used to fix flags at their doors as sign, and he who would wished, could have sexual intercourse with them. If anyone of them got pregnant and delivered a child, then all those men would be gathered for her and they would call the Qa'if (persons skilled in recognizing the likeness of a child to his father) to them and would let the child follow the man (whom they recognized as his father) and she would let him adhere to him and be called his son. The man would not refuse all that. But when Muhammad (ﷺ) was sent with the Truth, he abolished all the types of marriages observed in pre-Islamic period of Ignorance except the type of marriage the people recognize today.
[4] Narrated Ibn 'Abbas (RA): The swearing to stay away from one's wife in al-Jahiliyyah era was for one or two years. Then, Allah appointed a period of four months for it. So, if it is less than four months, it is not swearing to stay away from one's wife. [al-Baihaqi reported it]
[5] Ibn ‘Umar told that Ghailan b. Salama ath-Thaqafi accepted Islam and that he had had ten wives in the pre-Islamic period who accepted Islam along with him; so the Prophet told him to keep four and separate from the rest of them. [Ahmad, Tirmidhi and Ibn Majah transmitted it.]
[6] It was narrated that Dailami said: “I came to the Messenger of Allah, and I was married to two sisters whom I had married during the Ignorance period. He said: 'When you go back, divorce one of them.' ”
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَبْدُ السَّلاَمِ بْنُ حَرْبٍ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي فَرْوَةَ، عَنْ أَبِي وَهْبٍ الْجَيْشَانِيِّ، عَنْ أَبِي خِرَاشٍ الرُّعَيْنِيِّ، عَنِ الدَّيْلَمِيِّ، قَالَ قَدِمْتُ عَلَى رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ وَعِنْدِي أُخْتَانِ تَزَوَّجْتُهُمَا فِي الْجَاهِلِيَّةِ . فَقَالَ " إِذَا رَجَعْتَ فَطَلِّقْ إِحْدَاهُمَا " .
[7] Umm Salama told that a woman came to the Prophet and said: "Messenger of God, my daughter’s husband has died and her eye is troubling her, so may we apply collyrium to it?” He said “No” twice or thrice, saying only “No” all the time. Then he said, “It is only four months and ten days, whereas in the pre-Islamic period none of you threw away the piece of dung till a year had passed.” The reference is to a pre-Islamic custom by which a widow threw a piece of dung when her idda period came to an end. Cf. Lane, Lexicon and Taj al-'arus; Mirqat, 3:513 f. [Bukhari and Muslim]
It was narrated from Zainab bint Abi Salamah, from Umm Salamah that a woman from the Quraish came to the Messenger of Allah and said: "My daughter's husband has died, and I am worried about her eyes; she needs kohl." He said: "One of you used to throw a piece of dung after a year had passed. Rather it (the mourning period) is four months and ten days." I (the narrator) said to Zainab: "What does 'after a year had passed' mean?" She said: "During the Jahiliyyah, if a woman's husband died she would go to the worst room she had and stay there, then, when a year had passed, she would come out and throw a piece of dung behind her."
[8] Source: Martin Lings, Muhammad (صلى الله عليه وسلم) - His Life Based on the Earliest Sources, Inner Traditions, 2006 - Page 15
[9] Abu Huraira reported Allah's Messenger (ﷺ) as saying: The Last Hour would not come until the women of the tribe of Daus would be seen going round Dhi al-Khalasa (for worship) and Dhi al-Khalasa is a place in Tabala, where there was a temple in which the people of the tribe of Daus used to worship the idol.
[10] Muhammad b. al-Musaffa said to us on the authority of Baqiyyah. He said: I asked Muhammad b. Rashid about the meaning of the word hamah. He replied: The pre-Islamic Arabs used to say: When anyone dies and is buried, a bird comes forth from his grave. I asked: What did he mean by safar ? He said: I heard that the pre-Islamic Arabs used to take evil omen from safar. So the Prophet (ﷺ) said: There is no safar. Muhammad (b. Rashid) said: We heard someone say: It is a pain in the stomach. They said that it was infection. Hence he said: There is no safar.
[11] Jabir b. 'Abdullah reported Allah's Apostle (ﷺ) as saying: There is no transitive disease, no safar, no ghoul. He (the narrator) said: I heard Abu Zubair say: Jabir explained for them the word safar. Abu Zubair said: safar means belly. It was said to Jabir: Why is it so? He said that it was held that safar implied the worms of the belly, but he gave no explanation of ghoul. Abu Zubair said: Ghoul is that which kills the travellers.
[12] Abu Dawud said: Malik was asked about the meaning of his saying: There is no safar. He replied: The people of pre-Islamic Arabia used to make the month of safar lawful (for war). They made it lawful in one year and unlawful in another year. The Prophet (ﷺ) said: There is no safar.
قَالَ أَبُو دَاوُدَ قُرِئَ عَلَى الْحَارِثِ بْنِ مِسْكِينٍ وَأَنَا شَاهِدٌ، أَخْبَرَكُمْ أَشْهَبُ، قَالَ سُئِلَ مَالِكٌ عَنْ قَوْلِهِ " لاَ صَفَرَ " . قَالَ إِنَّ أَهْلَ الْجَاهِلِيَّةِ كَانُوا يُحِلُّونَ صَفَرَ يُحِلُّونَهُ عَامًا وَيُحَرِّمُونَهُ عَامًا فَقَالَ النَّبِيُّ صلى الله عليه وسلم " لاَ صَفَرَ " - حكم: صحيح مقطوع (الألباني)
[13] Jabir told that he heard the Prophet say: “There is no infection, no serpent in a hungry belly, and no ghoul.”* [Muslim] - * I have used the English word derived from the Arabic ghoul. It was used of a creature which was a type of jinni or devil which was believed to appear to people in various forms and lead them astray in the desert and cause their destruction.
[15] Mu'awiya b. al-Hakam told that he said, “Messenger of God, there were things we used to do in the pre-Islamic period. We used to visit kahins.” He replied, “Do not visit kahins” He said, “We used to take omens.” He replied, “That is an idea a man has, but it must not turn you aside from your purposes.” He said, “Among us there were men who practised divination by drawing lines on the ground.” He replied, “There was a prophet who drew lines, so if anyone does it in the same way as he did, that is allowable.” [Muslim transmitted it]
Mu'awiya b. al-Hakam as-Sulami reported: I said: Messenger of Allah, there were things we used to do in the pre-Islamic days. We used to visit Kahins, whereupon he said: Don't visit Kahins. I said: We used to take omens. He said: That is a sort of personal whim of yours, so let it not prevent you (from doing a thing).
'Aishah (May Allah be pleased with her) reported: Abu Bakr (May Allah be pleased with him) had a slave who brought him his earnings and Abu Bakr (May Allah be pleased with him) would eat from it. One day he brought him something and when Abu Bakr (May Allah be pleased with him) had eaten some of it, the slave asked him whether he knew where he had got that (food) from, Abu Bakr (May Allah be pleased with him) asked what it was, and he replied: I acted as a soothsayer for a man in the pre-Islamic period, and not being good at it, I deceived him; today he met me and he rewarded me for that soothsaying what you have eaten. Abu Bakr (May Allah be pleased with him) put his hand in his mouth and vomited up all that he had eaten. [Al- Bukhari].
وعن عائشة رضي الله عنها، قالت: كان لأبي بكر الصديق رضي الله عنه غلام يخرج له الخراج وكان أبو بكر يأكل من خراجه فجاء يوماً بشئ، فأكل منه أبو بكر، فقال له الغلام: تدرى ما هذا؟ فقال أبو بكر: ما هو؟ قال: كنت تكهنت لإنسان فى الجاهلية وما أحسن الكهانة إلا أني خدعته فلقيني، فأعطاني بذلك هذا الذى أكلت منه، فأدخل أبو بكر يده فقاء كل شئ فى بطنه” ((رواه البخاري)).
[16] ‘Auf b. Malik al-Ashja‘i said: In the pre-Islamic period we used to apply spells, and we asked God’s messenger how he looked upon that. He replied, “Submit your spells to me. There is no harm in spells so long as they involve no polytheism.” [Muslim transmitted it.]
[17] Abu Huraira told that he heard God’s Messenger say, “He who abandons obedience and separates from the community and then dies, will die like those of pre-Islamic times; he who fights under a banner of ignorance* showing anger in support of party spirit, or summoning people to party spirit, or helping party spirit, and then is killed will be killed like those of pre-Islamic times; and he who goes out against my people with his sword smiting the virtuous and the reprobate, not keeping away from those who are believers or observing covenants which have been made, has nothing to do with me and I have nothing to do with him.” [Muslim] - (*'Immiya, or 'ummiya, meaning either pride or error. I have translated it as ‘‘ignorance, for it is explained as being here used of people who fight without considering whether they are in the right or not.)
[18] It was narrated that Abu Hurairah said: "The Messenger of Allah [SAW] said: 'Whoever parts from obedience, and splits away from the Jama'ah and dies, then he has died a death of Jahiliyyah. Whoever rebels against my Ummah, killing good and evil people alike, and does not try to avoid killing the believers, and does not pay attention to those who are under a covenant, then he is not of me. Whoever fights for a cause that is not clear, advocating tribalism, getting angry for the sake of tribalism, and he is killed, then he has died a death of Jahiliyyah.'"
[19] Narrated Sulaiman b. 'Amr: On the authority of his father: I heard the Messenger of Allah (ﷺ) say in the Farewell Pilgrimage: "Lo, all claims to usury of the pre-Islamic period have been abolished. You shall have your capital sums, deal not unjustly and you shall not be dealt with unjustly. Lo, all claims for blood-vengeance belonging to the pre-Islamic period have been abolished. The first of those murdered among us whose blood-vengeance I remit is al-Harith ibn AbdulMuttalib, who suckled among Banu Layth and killed by Hudhayl." He then said: O Allah, have I conveyed the message? They said: Yes, saying it three times. He then said: O Allah, be witness, saying it three times.
[20] Narrated Sufyan: 'Ubaidullah said: "I heard Ibn `Abbas saying, "Following are some traits of the people of the pre- Islamic period of ignorance (i) to defame the ancestry of other families, (ii) and to wail over the dead." 'Ubaidullah forgot the third trait. Sufyan said, "They say it (i.e. the third trait) was to believe that rain was caused by the influence of stars (i.e. if a special star appears it will rain).
[21] It was narrated that Ibn Al-Musayyab said: "Qasamah existed during the Jahiliyyah, then the Messenger of Allah confirmed it in the case of an Ansari who was found slain in the dry well of the jews, and Ansar said: "The Jews kill our companion."'
[22] Al-Ma'rur b. Suwaid said: We went to Abu Dharr (Ghifari) in Rabadha and he had a mantle over him, and his slave had one like it. We said: Abu Dharr, had you joined them together, it would have been a complete garment. Thereupon he said: There was an altercation between me and one of the persons among my brothers. His mother was a non-Arab. I reproached him for his mother. He complained against me to Allah's Apostle (ﷺ). As I met Allah's Apostle (ﷺ) he said: Abu Dharr, you are a person who still has (in him the remnants) of the days (of Ignorance). Thereupon I said: Allah's Messenger, he who abuses (other) persons, they abuse (in return) his father and mother. He (the Holy Prophet) said: Abu Dharr, you are a person who still has (the remnants) of Ignorance in him They (your servants and slaves) are your brothers. Allah has put them in your care, so feed them with what you eat, clothe them with what you wear. and do not burden them beyond their capacities; but if you burden them (with an unbearable burden), then help them (by sharing their extra burden).
[23] Jubair b. Mut'im reported Allah's Messenger (ﷺ) as saying: There is no alliance (hilf) in Islam but (the hilf) established in the pre-Islamic days (for good). Islam intensifies and strengthens it.
[24] Malik related to me that Zayd ibn Aslam said, "Usury in the Jahiliyya was that a man would give a loan to a man for a set term. When the term was due, he would say, 'Will you pay it off or increase me?' If the man paid, he took it. If not, he increased him in his debt and lengthened the term for him." Malik said, "The disapproved of way of doing things about which there is no dispute among us, is that a man should give a loan to a man for a term, and then the demander reduce it and the one from whom it is demanded pay it in advance. To us that is like someone who delays repaying his debt after it is due to his creditor and his creditor increases his debt." Malik said, "This is nothing else but usury. No doubt about it." Malik spoke about a man who loaned one hundred dinars to a man for two terms. When it was due, the person who owed the debt said to him, "Sell me some goods, whose price is one hundred dinars in cash for one hundred and fifty on credit." Malik said, "This transaction is not good, and the people of knowledge still forbid it." Malik said, "This is disapproved of because the creditor himself gives the debtor the price of what the man sells him, and he defers repayment of the hundred of the first transaction for the debtor for the term which is mentioned to him in the second transaction, and the debtor increases him with fifty dinars for his deferring him. That is disapproved of and it is not good. It also resembles the hadith of Zayd ibn Aslam about the transactions of the people of the Jahiliyya. When their debts were due, they said to the person with the debt, 'Either you pay in full or you increase it.' If they paid, they took it, and if not they increased debtors in their debts, and extended the term for them."
[25] Yahya related to me from Malik from Da'ud ibn al-Husayn that he heard Said ibn alMusayyab say, "Part of the gambling of the people of Jahiliya was bartering live animals for slaughtered meat, for instance one live sheep for two slaughtered sheep."
[26] Sa'id b. al-Musayyib told in mursal form that God’s Messenger forbade the sale of meat for animals1. Sa'id said it was connected with the maisir2 of the people of pre-Islamic times. It is transmitted in Sharh as-sunna. (1. i.e. meat sold in exchange for living animals. 2. A game of chance played with arrows for parts of a camel. The type of transaction mentioned in the tradition is evidently considered to contain something in the nature of a gamble.)
[27] Ibn ‘Umar said that God's Messenger forbade the transaction called habal al-habala which was one entered into in pre-Islamic times, whereby a man bought a she-camel which was to be the offspring of a she-camel which was still in its mother’s womb. [Bukhari and Muslim]
[28] It was narrated from Salim that his father said: "The Messenger of Allah forbade two kinds of garments, and he forbade two kinds of transactions for us: Munabadhah and
Mulamasah, which are kinds of transactions which were common during the Jahiliyyah."
أَخْبَرَنَا هَارُونُ بْنُ زَيْدِ بْنِ أَبِي الزَّرْقَاءِ، قَالَ حَدَّثَنَا أَبِي قَالَ، حَدَّثَنَا جَعْفَرُ بْنُ بُرْقَانَ، قَالَ بَلَغَنِي عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنْ أَبِيهِ، قَالَ نَهَى رَسُولُ اللَّهِ صلى الله عليه وسلم عَنْ لُبْسَتَيْنِ وَنَهَانَا رَسُولُ اللَّهِ صلى الله عليه وسلم عَنْ بَيْعَتَيْنِ عَنِ الْمُنَابَذَةِ وَالْمُلاَمَسَةِ وَهِيَ بُيُوعٌ كَانُوا يَتَبَايَعُونَ بِهَا فِي الْجَاهِلِيَّةِ .
It was narrated that Abu Sa'eed Al-Khudri said: "The Messenger of Allah forbade two kinds of garments and two kinds of transactions. As for the two kinds of transactions, they are Mulamash and Munabadhaha. Munabadha is when a man says, 'I throw this garment, and the transaction becomes binding, and Mulamasah is when a man touches it with his had, without spreading it out and checking it, and once he touches it, the transaction becomes binding."
[29] Narrated Abu Hurairah: "The Messenger of Allah (ﷺ) prohibited the Gharar sale, and the Hasah sale." [He said:] There are narrations on this topic from Ibn 'Umar, Ibn 'Abbas, Abu Sa'eed, and Anas. [Abu 'Eisa said:] This Hadith of Abu Hurairah is Hasan Sahih Hadith. This Hadith is acted upon according to the people of knowledge, they dislike the Gharar. Ash-Shafi'i said: "The Gharar sale includes selling fish that are in the wate, selling a slave that has escaped, selling birds that are in the sky, and similar type of sales. And the meaning of Hasah sale is when the seller says to the buyer: 'When I toss the pebble at you, then the sale between you and I is final.' This resembles the sale of Munabadhah and this is one of the selling practices of the people of Jahiliyyah."
[30] Narrated `Urwa: During the Pre-Islamic period of Ignorance, the people used to perform Tawaf of the Ka`ba naked except the Hums; and the Hums were Quraish and their offspring. The Hums used to give clothes to the men who would perform the Tawaf wearing them; and women (of the Hums) used to give clothes to the women who would perform the Tawaf wearing them. Those to whom the Hums did not give clothes would perform Tawaf round the Ka`ba naked. Most of the people used to go away (disperse) directly from `Arafat but they (Hums) used to depart after staying at Al-Muzdalifa. `Urwa added, "My father narrated that `Aisha had said, 'The following verses were revealed about the Hums: Then depart from the place whence all the people depart--(2.199) `Urwa added, "They (the Hums) used to stay at Al-Muzdalifa and used to depart from there (to Mina) and so they were sent to `Arafat (by Allah's order)."
[31] Narrated Al-Bara: In the Pre-lslamic Period when the people assumed Ihram, they would enter their houses from the back. So Allah revealed:-- "And it is not righteousness that you enter houses from the back, but the righteous man is he who fears Allah, obeys His Orders and keeps away from what He has forbidden. So enter houses through their doors." (2.189)
[32] Hisham b. 'Urwa reported on the authority of his father who narrated from 'A'isha. He said to 'A'isha: I think if a person does not run between al- Safa' and al-Marwa, It does not do any harm to him (so far as Hajj is concerned). She said: Why (do you think so)? I said: For Allah says:" Verily al-Safa' and al-Marwa are among the Signs of Allah" (ii. 158) (to the end of the verse), whereupon she said: Allah does not complete the Hajj of a person or his Umra if he does not observe Sa'i between al-Safa' and al-marwa; and if it were so as you state, then (the wording would have been (fala janah an la yatufu biha) [" There is no harm for him if he does not circumambulate between them']. Do you know in what context (this verse was revealed)? (It was revealed in this context) that the Ansar in the Days of Ignorance pronounced the Talbiya for two idols. (fixedl on the bank of the river which were called Isaf and Na'ila. The people went there, and then circumambulated between al-Safa' and al-Marwa and then got their heads shaved. With the advent of Islam they (the Muslims) did not like to circumambulate between them as they used to do during the Days of Ignorance. It was on account of this that Allah. the Exalted and Majestic, revealed:" Verily al-Safe and al-Marwa are among the Signs of Allah" to the end of the verse. She said: Then people began to observe Sa'i.
[33] Narrated Qais bin Abi Hazim: Abu Bakr went to a lady from the Ahmas tribe called Zainab bint Al-Muhajir and found that she refused to speak. He asked, "Why does she not speak." The people said, "She has intended to perform Hajj without speaking." He said to her, "Speak, for it is illegal not to speak, as it is an action of the pre-islamic period of ignorance. So she spoke and said, "Who are you?" He said, "A man from the Emigrants." She asked, "Which Emigrants?" He replied, "From Quraish." She asked, "From what branch of Quraish are you?" He said, "You ask too many questions; I am Abu Bakr." She said, "How long shall we enjoy this good order (i.e. Islamic religion) which Allah has brought after the period of ignorance?" He said, "You will enjoy it as long as your Imams keep on abiding by its rules and regulations." She asked, "What are the Imams?" He said, "Were there not heads and chiefs of your nation who used to order the people and they used to obey them?" She said, "Yes." He said, "So they (i.e. the Imams) are those whom I meant."
[34] Muhammad b. Qais b. Makhrama said that God’s messenger addressed the people as follows, “The people of pre-Islamic times used to return from 'Arafa when the sun before setting was shining in their faces like men’s turbans, and from al-Muzdalifa after the sun rose when it was shining in their faces like men’s turbans; (When the sun is low it shines only on men’s foreheads, and this is here likened to a turban) but we do not return from ‘Arafa till the sun sets, and we return from al-Muzdalifa before the sun rises. Our guidance differs from that of the worshippers of idols and those who attribute partners to God.” Baihaqi transmitted it in Shu'ab al-iman, saying “He addressed us . . .” and then going on, with the tradition to similar effect.
[35] ‘Amr b. Shu'aib, on his father’s authority, said that his grandfather told of a woman who said, “Messenger of God, I have taken a vow to play the tambourine over you,” to which he replied, “Fulfil your vow.” [Abu Dawud] Razin added that she said, “And I have taken a vow to perform a sacrifice in such and such a place,” a place in which people had performed sacrifices in pre-Islamic times. He asked whether that place contained any idol worshipped in pre-Islamic times, and she replied that it did not. He asked whether any pre-Islamic festival was observed there, and she replied that none was. He then said, “Fulfil your vow.” [Razin]
It was narrated from Ibn Abbas that a man came to the Prophet (ﷺ) and said: "O Messenger of Allah, I vowed to offer a sacrifice at Buwanah." He said: "Do you intend any action of Ignorance period?" He said: "No." He said: "Then fulfill your vow."
[36] Narrated Abu Hurairah: That the Messenger of Allah (ﷺ) said: "There is no Fara' or 'Atirah." The Fara' is the first of the offspring that would be born to them, so they would slaughter it. The 'Atirah was an animal that they would slaughter during Rajab to honor the month of Rajab, since it was the first of the sacred months.
When a boy was born to one of us in the pre-Islamic period he sacrificed a sheep and smeared his head with its blood; but when Islam came we sacrificed a sheep on the seventh day, shaved his head and smeared it with saffron. [Abu Dawud transmitted it, and Razin added, “and gave him his name.”
[38] Narrated Ibn `Umar: `Umar said "O Allah's Messenger (ﷺ)! I vowed to perform I`tikaf for one night in Al-Masjid-al-Haram, during the Pre-Islamic Period of ignorance (before embracing Islam). "The Prophet (ﷺ) said, "Fulfill your vow." Ibn `Umar said to the lady, "Pray on her behalf." Ibn `Abbas said the same.
[39] 'Abdallah b. Mas'ud reported God’s messenger as saying, "He who beats the cheeks, tears the front of the garments, and cries out as people did in pre-Islamic times, does not belong to us." [Bukhari and Muslim]
when the Messenger of Allah accepted the women's oath of allegiance, he accepted their pledge that they would not wail (over the death). They said: "O Messenger of Allah, there are women who helped us to mourn during the Jahiliyyah should we help them to mourn?" The Messenger of Allah said: "There is no helping to mourn in Islam."
أَخْبَرَنَا إِسْحَاقُ، قَالَ أَنْبَأَنَا عَبْدُ الرَّزَّاقِ، قَالَ حَدَّثَنَا مَعْمَرٌ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم أَخَذَ عَلَى النِّسَاءِ حِينَ بَايَعَهُنَّ أَنْ لاَ يَنُحْنَ فَقُلْنَ يَا رَسُولَ اللَّهِ إِنَّ نِسَاءً أَسْعَدْنَنَا فِي الْجَاهِلِيَّةِ أَفَنُسْعِدُهُنَّ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " لاَ إِسْعَادَ فِي الإِسْلاَمِ " .
[41] Hudhaifah (RAA) narrated that the Messenger of Allah (ﷺ) used to prohibit the announcement of anyone’s death. Related by Ahmad and At-Tirmidhi, who rendered it Hasan.
وَعَنْ حُذَيْفَةَ - رضى الله عنه - { أَنَّ اَلنَّبِيَّ - صلى الله عليه وسلم -كَانَ يَنْهَى عَنِ اَلنَّعْيِ } رَوَاهُ أَحْمَدُ, وَاَلتِّرْمِذِيُّ وَحَسَّنَهُ - حسن. رواه أحمد (5/385 و 406)، والترمذي (986)، وقال الترمذي: "هذا حديث حسن صحيح". وما في هذا الحديث من النهي عن النعي مطلقا مقيد بأحاديث أخر كالحديث التالي مثلا، فليس المراد بالنهي كل نعي.
[42] It was narrated that Anas bin Malik said: "The people of the Jahiliyyah had two days each year when they would play. When the Messenger of Allah (ﷺ) came to Al-Madinah he said: 'You had two days when you would play, but Allah (SWT) has given Muslims something instead that is better than them: the day of Al-Fitr and the day of Al-Adha.'"
[43] Narrated Abu As-Safar: I heard Ibn `Abbas saying, "O people! Listen to what I say to you, and let me hear whatever you say, and don't go (without understanding), and start saying, 'Ibn `Abbas said so-and-so, Ibn `Abbas said soand- so, Ibn `Abbas said so-and-so.' He who wants to perform the Tawaf around the Ka`ba should go behind Al-Hijr (i.e. a portion of the Ka`ba left out unroofed) and do not call it Al-Hatim, for in the pre-Islamic period of ignorance if any man took an oath, he used to throw his whip, shoes or bow in it.
[44] It was narrated that Abu Bakrah said: "We were with the Messenger of Allah (ﷺ) when the sun became eclipsed. The Messenger of Allah (ﷺ) went out dragging his garment, until he came to the masjid, and the people gathered around him. He led us in praying two rak'ahs and when (the eclipse) ended he said: 'The sun and the moon are two of the signs of Allah (SWT) by means of which Allah (SWT), the Mighty and Sublime, strikes fear into His slaves. They do not become eclipsed for the death or birth of anyone. If you see that, then pray until Allah (SWT)r relieves you of fear.' That was because his son named Ibrahim had died, and the people suggested to him that (the eclipse) happened because of that."
[45] Narrated `Aisha: (the wife of the Prophet) Abu Hudhaifa, one of those who fought the battle of Badr, with Allah's Apostle adopted Salim as his son and married his niece Hind bint Al-Wahd bin `Utba to him' and Salim was a freed slave of an Ansari woman. Allah's Messenger (ﷺ) also adopted Zaid as his son. In the Prelslamic period of ignorance the custom was that, if one adopted a son, the people would call him by the name of the adopted-father whom he would inherit as well, till Allah revealed: "Call them (adopted sons) By (the names of) their fathers." (33.5)
حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ زَوْجِ النَّبِيِّ صلى الله عليه وسلم أَنَّ أَبَا حُذَيْفَةَ وَكَانَ مِمَّنْ شَهِدَ بَدْرًا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم تَبَنَّى سَالِمًا، وَأَنْكَحَهُ بِنْتَ أَخِيهِ هِنْدَ بِنْتَ الْوَلِيدِ بْنِ عُتْبَةَ ـ وَهْوَ مَوْلًى لاِمْرَأَةٍ مِنَ الأَنْصَارِ ـ كَمَا تَبَنَّى رَسُولُ اللَّهِ صلى الله عليه وسلم زَيْدًا، وَكَانَ مَنْ تَبَنَّى رَجُلاً فِي الْجَاهِلِيَّةِ دَعَاهُ النَّاسُ إِلَيْهِ، وَوَرِثَ مِنْ مِيرَاثِهِ حَتَّى أَنْزَلَ اللَّهُ تَعَالَى {ادْعُوهُمْ لآبَائِهِمْ} فَجَاءَتْ سَهْلَةُ النَّبِيَّ صلى الله عليه وسلم، فَذَكَرَ الْحَدِيثَ.
[46] It was narrated that Ibn 'Abbas said; "There were two women neighbors between whom there was some trouble. One of them threw a rock at the other a she miscarried a boy - whose hair had already grown -0 who was or dead, and the woman died too. He ruled that the 'Aqilah had to pay the Diyah. Her paternal uncle said:
'O Messenger of Allah, she miscarried a boy whose hair had grown.' The father of the killer said: "He is lying. By Allah he never cried or shouted (at the moment of birth), nor drank nor ate. Such a one should be overlooked.' The Prophet said: 'rhyming verse like the verse of the Jahiliyyah and of its soothsayers? A slave must be given (as Diyah) for the boy, ''' Ibn 'Abbes said; "One of then was Mulaikah and the other was Umm Ghatif."
[47] It was narrated from Ibn `Abbas that the Messenger of Allah (ﷺ) said: “Every division that was allocated according to (the rules of) the Ignorance days, stands as it is, and every division that was allocated according to (the rules of) Islam, stands according to the rules of Islam.”
[48] Narrated Abdullah Ibn Abbas: Qurayzah and Nadir (were two Jewish tribes). An-Nadir were nobler than Qurayzah. When a man of Qurayzah killed a man of an-Nadir, he would be killed. But if a man of an-Nadir killed a man of Qurayzah, a hundred wasq of dates would be paid as blood-money. When Prophethood was bestowed upon the Prophet (ﷺ), a man of an-Nadir killed a man of Qurayzah. They said: Give him to us, we shall kill him. They replied: We have the Prophet (ﷺ) between you and us. So they came to him. Thereupon the following verse was revealed: "If thou judge, judge in equity between them." "In equity" means life for a life. The following verse was then revealed: "Do they seek of a judgment of (the days) ignorance?" Abu Dawud said: Quraizah and al-Nadir were the descendants of Harun the Prophet (peace be upon him).
[49] Hisham b. Urwa narrated it on the authority of his father: Hakim b. Hizam freed one hundred slave and donated one hundred camels (for the sake of Allah) during the state of ignorance. Then he freed one hundred slaves and donated one hundred camel (for the sake of Allah) after) he had embraced Islam. He subsequently came to the Apostle (ﷺ). The rest of the hadith is the same as narrated above.
[50] 'A'isha (Allah be pleased with her) reported that the Quraish used to fast on the day of 'Ashura in the pre-Islamic days and the Messenger of Allah (ﷺ) also observed it. When he migrated to Medina, he himself observed this fast and commanded (others) to observe it. But when fasting during the month of Ramadan was made obligatory he said: He who wishes to observe this fast may do so, and he who wishes to abandon it may do so.
حَدَّثَنَا زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا جَرِيرٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، - رضى الله عنها - قَالَتْ كَانَتْ قُرَيْشٌ تَصُومُ عَاشُورَاءَ فِي الْجَاهِلِيَّةِ وَكَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَصُومُهُ فَلَمَّا هَاجَرَ إِلَى الْمَدِينَةِ صَامَهُ وَأَمَرَ بِصِيَامِهِ فَلَمَّا فُرِضَ شَهْرُ رَمَضَانَ قَالَ " مَنْ شَاءَ صَامَهُ وَمَنْ شَاءَ تَرَكَهُ " .
[51] Ibn 'Umar reported that Umar (b. Khattab) said: Messenger of Allah, I had taken a vow during the days of Ignorance (Jahiliyya) that I would observe I'tikaf for a night in the Sacred Mosque. He (the Holy Prophet) said: Fulfil your vow.
[52] Narrated Hakim bin Hizam: I said to Allah's Messenger (ﷺ), "Before embracing Islam I used to do good deeds like giving in charity, slave-manumitting, and the keeping of good relations with Kith and kin. Shall I be rewarded for those deeds?" The Prophet (ﷺ) replied, "You became Muslim with all those good deeds (Without losing their reward)."
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ حَكِيمِ بْنِ حِزَامٍ ـ رضى الله عنه ـ قَالَ قُلْتُ يَا رَسُولَ اللَّهِ أَرَأَيْتَ أَشْيَاءَ كُنْتُ أَتَحَنَّثُ بِهَا فِي الْجَاهِلِيَّةِ مِنْ صَدَقَةٍ أَوْ عَتَاقَةٍ وَصِلَةِ رَحِمٍ فَهَلْ فِيهَا مِنْ أَجْرٍ فَقَالَ النَّبِيُّ صلى الله عليه وسلم " أَسْلَمْتَ عَلَى مَا سَلَفَ مِنْ خَيْرٍ ".
Narrated Abu Huraira: The Prophet (ﷺ) said, "The tribe of Quraish has precedence over the people in this connection (i.e the right of ruling). The Muslims follow the Muslims amongst them, and the infidels follow the infidels amongst them. People are of different natures: The best amongst them in the pre-lslamic period are the best in Islam provided they comprehend the religious knowledge. You will find that the best amongst the people in this respect (i.e. of ruling) is he who hates it (i.e. the idea of ruling) most, till he is given the pledge of allegiance."
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا الْمُغِيرَةُ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ " النَّاسُ تَبَعٌ لِقُرَيْشٍ فِي هَذَا الشَّأْنِ، مُسْلِمُهُمْ تَبَعٌ لِمُسْلِمِهِمْ، وَكَافِرُهُمْ تَبَعٌ لِكَافِرِهِمْ ". "وَالنَّاسُ مَعَادِنُ، خِيَارُهُمْ فِي الْجَاهِلِيَّةِ خِيَارُهُمْ فِي الإِسْلاَمِ إِذَا فَقِهُوا، تَجِدُونَ مِنْ خَيْرِ النَّاسِ أَشَدَّ النَّاسِ كَرَاهِيَةً لِهَذَا الشَّأْنِ حَتَّى يَقَعَ فِيهِ."
[53] 'A'isha reported: I said: Messenger of Allah, the son of Jud'an established ties of relationship, fed the poor. Would that be of any avail to him? He said: It would be of no avail to him as he did not ever say: O my Lord, pardon my sins on the Day of Resurrection.
Abu Hurairah (May Allah be pleased with him) reported: It was asked, "O Messenger of Allah! Who is the most honourable amongst mankind?" He (ﷺ) said, "The most honourable of them is one who is the most pious of them." They said, "We are not asking about this". He said, "Then, the most honourable of men was Yusuf (Joseph), the Prophet of Allah, the son of Allah's Prophet, who was the son of the Prophet of Allah, who was the son of the Khalil of Allah (i.e., Ibrahim (ﷺ))' They said, "We are not asking you about this." He enquired, "Are you then asking me about the classes of the Arabs? The best of them in the Pre- Islamic Period of Ignorance are the best of them in Islam, provided they comprehend the religious knowledge". [Al-Bukhari and Muslim].
وأما الأحاديث فالأول: عن أبي هريرة رضي الله عنه قال: قيل : يا رسول الله من أكرم الناس؟ قال: "أتقاهم". فقالوا: ليس عن هذا نسألك، قال: " فيوسف نبي الله بن نبي الله بن نبي الله بن خليل الله" قالوا: ليس عن هذا نسألك، قال: "فعن معادن العرب تسألوني؟ خيارهم في الجاهلية خيارهم في الإسلام إذا فقهواً : ((متفق عليه)) .
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Aaj 24-Aug-2024 hai aur chand ki tareekh ke mutabiq 20-Safar ka din hai aur ye 1446 Hijri chal rahi hai, aur 10 din baqi hain Rabi al-Awwal ko shuru hone, jo hamare pyare Nabi ki paidaish aur inteqaal ka mahina hai. To Seerat-e-Nabawi (صلى الله عليه وسلم) ko bayan karne ka maukha hai, aur kyun ke, seerat ke bina Quran nahi samajh aati aur Quran ke bina seerat nahi samajh aati.
Sahih Muslim ki ek hadith me ata hai ke, amma Aisha (رَضِيَ ٱللَّٰهُ عَنْها) se aap (صلى الله عليه وسلم) ke inteqaal ke baad aap ke akhlaaq, aap (صلى الله عليه وسلم) ke character ke baare me poocha gaya, to amma Aisha (رَضِيَ ٱللَّٰهُ عَنْها) ne farmaya, kya tumne Quran nahi parrha? Qatada (رضي الله عنه) jis ne sawal kiya aur iss hadith ke rawi bhi hain, farmaya ke, Haan parrha hai. To iss par amma Aisha (رَضِيَ ٱللَّٰهُ عَنْها) ne kaha “Khuluquhul Quran” aap (صلى الله عليه وسلم) ke akhlaaq, aap ka character “hoo-ba-hoo” Quran tha.[1]
To Seerat ka Dars dena, Dars-e-Quran ka hi hissa hai - to nabi ki seerat ko seekhne ki zaroorat hai, aaj jab ke hum Muhammadur Rasoolullah ko muhabbat karne ke daawe to bohot karte hain, unn ki shaan me gustaaqi ho jaye to ladne, maarne aur marne ko tayyar ho jaate hain, lekin aap ki seerat aur sunnat ko jaanne aur asal sunnaton par amal karne se door hain.
To kya Quran parrhne se saari ki saari seerat pata chal jayegi, jaisa ke hamare Ahle Quran bhai samajhte hain?
Aisa samajhna to himaqat ki baat hogi, islami tareekh yani islamic history aur seerat-e-Nabawi (صلى الله عليه وسلم) par be shumar kitabein hain, jab bhi koi seerat ki kitab parrho to aisa lagta hai ke, iss me se kuch naya seekha, ek naya angle Nabi (صلى الله عليه وسلم) ki zindagi ka samajh me aya, phir ahadith ki kitabein hain jo kaafi tafseel me Quran ko aur aap (صلى الله عليه وسلم) ki zindagi ko bayan karte hain.
To jab Quran ko parrhenge aur uss par amal karna shuru karenge, to seerat ko samajhne ki zaroorat pesh ayegi aur phir Quran aur Seerat kaise interlocked hai, ye pata chalega. Agar seerat ko tafseel me karne jayenge to uss ki gehrai bohot zyada hai, jaisa ke, Tafseer-e-Quran me gehrai hai, to seerat ko hum muqtasar taur par hi bayan karenge, lekin 2 saal pehle hum ek session me seerat ko cover kare thay, iss baar thodi aur tafseel me bayan karne ki koshish karenge, to ye 3 se 4 session me In Sha Allah poori hogi.
Introduction
Hamara seerat ka ye session, shuru hota hai Ibrahim (عَلَيْهِ ٱلسَّلَام) se jin ki aulaad me aap (صلى الله عليه وسلم) paida huwe. Martin Lings, jo baad me Abu Bakr Siraj ad-Deen kehlaye gaye, apni kitab Muhammad (صلى الله عليه وسلم) (his life based on earliest sources) me likhte hain ke: Shuru me Ibrahim (عَلَيْهِ ٱلسَّلَام) ki koi aulad nahi thi, ye mamela taqreeban 85 saal ki umar tak raha, aur unn ki biwi Sara (عَلَيْها ٱلسَّلَام) ne apni egyptian baandi ko diya, Ibrahim (عَلَيْهِ ٱلسَّلَام) se nikah karne ke liye, jin se Ibrahim (عَلَيْهِ ٱلسَّلَام) ko pehla beta huwa, Ismail (عَلَيْهِ ٱلسَّلَام).[2]
Ismail (عَلَيْهِ ٱلسَّلَام) ki Paidaish
Quran me, Ismail (عَلَيْهِ ٱلسَّلَام) ki paidaish ke baare me Surah as-Saffat me aata hai ke, Ibrahim (عَلَيْهِ ٱلسَّلَام) ne dua ki ke, Aye mere paalne wale Malik! Mujhe ek saleh beta ata kar,[3] (Uss dua ke jawab me) Hum ne unn ko ek narm dil aur burd-baar ladke ki khush-khabri di.[4]
Sahih al-Bukhari me ata hai ke, Ibrahim (عَلَيْهِ ٱلسَّلَام) Bibi Hajirah (عَلَيْها ٱلسَّلَام) aur unn ke bette Ismail (عَلَيْهِ ٱلسَّلَام) ko saath le kar Makkah me aaye, uss waqt abhi wo Ismail (عَلَيْهِ ٱلسَّلَام) ko doodh pilaya karti thi.n, Ibrahim (عَلَيْهِ ٱلسَّلَام) ne dono ko Kaba ke paas ek baday darakht ke paas bittha diya, jo uss jagah tha jahan ab zamzam hai, unn dino Makkah me koi insaan nahi tha aur iss liye wahan koi paani nahi tha. Ibrahim (عَلَيْهِ ٱلسَّلَام) ne unn dono ko wahin chhorrh diya aur unn ke liye ek chamde ke thailay me khajoor aur ek mashk me pani rakh diya, aur wapas Phalasteen ki taraf chal paday.
Ismail (عَلَيْهِ ٱلسَّلَام) ki walida Ibrahim (عَلَيْهِ ٱلسَّلَام) ke peechay peechay aayee aur kaha ke, Aye Ibrahim! Iss khushk jungle me jahan koi bhi aadmi nahi aur koi bhi cheez maujood nahi hai, aap hume chhorrh kar kahan ja rahe hain?
Unhone kayee dafa, iss baat ko dohraya, lekin Ibrahim (عَلَيْهِ ٱلسَّلَام) unn ki taraf dekhtay nahi thay.
Aakhir, Hajirah (عَلَيْها ٱلسَّلَام) ne poochha, kya ye Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne aap ko iss kaam ka hukum diya hai?
Ibrahim (عَلَيْهِ ٱلسَّلَام) ne jawab diya, Haan. Iss par Hajirah (عَلَيْها ٱلسَّلَام) ne kaha ke, phir Allah (سُبْحَانَهُ وَتَعَالَىٰ) hamari hifazat karega, wo hum ko halak nahi karega.
Chunache, wo wapas aagayee aur Ibrahim (عَلَيْهِ ٱلسَّلَام) rawana ho gaye, aur jab wo thaniya pahadi par pahunche, jahan se wo dikhayee nahi dete thay, to Kaba ki taraf rukh karke dua ki, jahan wo apni biwi aur bachhe ko chhorrh aaye thay, jis ka zikr Surah Ibrahim ki 37wi ayat me aya hai ke, Aye mere paalne walay malik, mere Rabb! Main apni aulad ko iss banjar zameen me, jahan paani tak nahi hai, tere hurmat walay ghar ke paas chhorrh kar aya hoon, Aye Rabb takay ye namaz parrhe, Tu logon ke dilon ko aisa kar de ke, unn ki taraf jhuke rahay aur unn ko mewon se rozi de, aur takay wo tera shukr ada kare.[5]
Hadith lambi hai, lekin gharaz ye hai ke, yahan Ismail (عَلَيْهِ ٱلسَّلَام) apni walida ke sath rehne lagay, doosre Arab qabile, jaise Jurham yahan aa ker bas jaate hain, Ismail (عَلَيْهِ ٱلسَّلَام) ki shadi Jurham ke Qabilay ki ladki se hoti hai, aur unn ki aulad iss ilaqe me phail jaati hai.[6]
Ishaq (عَلَيْهِ ٱلسَّلَام) ki Paidaish
Phir Surah as-Saffat hi ki 112wi ayat me Ishaq (عَلَيْهِ ٱلسَّلَام) ki paidaish ka zikr hai, Allah (ربُّ الْعِزَّت) farmate hain ke, Aur Hum ne unn ko Ishaq (عَلَيْهِ ٱلسَّلَام) ki basharat di, ke wo Nabi aur nekukaaron me se honge,[7] Aur Hum ne unn par yani Ibrahim (عَلَيْهِ ٱلسَّلَام) par aur Ishaq (عَلَيْهِ ٱلسَّلَام) par barkatein nazil ki thi, aur unn dono ki aulad me se nekukaar bhi hain aur apne aap par khule taur par zulm karne walay bhi hain.[8]
Quran me deegar aur jagah par aata hai ke, jab ye khush-khabri Ibrahim (عَلَيْهِ ٱلسَّلَام) ko di gayee, to Bibi Sara bhi sunn rahi thi aur wo hasne lagi ke iss umar me beta kaise hoga? Beher-haal Allah ka hukum jari huwa aur unhe beta hua aur unn se Ibrahim (عَلَيْهِ ٱلسَّلَام) ki doosri nasal chali jo Phalasteen ki sarzameen me rehne lagi.
Kaba ki Tameer, Makkah ka Abaad hona aur Aakhri Nabi ke liye Dua
Quran hi me, Surah al-Baqarah me ata hai ke, Allah ke hukum par Ibrahim (عَلَيْهِ ٱلسَّلَام) aur Ismail (عَلَيْهِ ٱلسَّلَام) Kabatullah ki tameer shuru karte hain,[9] Aur jab Ibrahim aur Ismail (عَلَيْهِم ٱلسَّلَام) Kabatullah ki buniyadein oonchi kar rahe thay, to dua karte jaate thay ke, Aye Hamare Rabb! Hum se ye khidmat qabool kar le, beshak tu sunnay wala aur jaanne wala hai.[10] Aur ye bhi ke, Aye Hamare paalne walay malik! Inn logon me, inhi me se ek Nabi aur Rasool ko Uttha, jo inhe teri ayaat parrh kar sunaye aur unhe kitab aur hikmat ki taleem de aur unn ko paak kare, yaqeenan tu hi zabar-dast hai, ghalib hai aur hikmat wala hai.[11]
To ye Ibrahim (عَلَيْهِ ٱلسَّلَام) aur Ismail (عَلَيْهِ ٱلسَّلَام) ki dua’on ka nateeja tha ke, Kabatullah hajiyon se aabaad ho gaya aur iss tarah Makkah ko aane walay apne sath mewe aur khaane peene ki cheezen le aate, aur Shehr-e-Makkah mash’hoor aur mohtaram ho gaya.[12]
Ishaq (عَلَيْهِ ٱلسَّلَام) ki aulad me se bhi log Kaba ka ehteraam kiya karte thay ke, ye jagah unn ke dada Ibrahim (عَلَيْهِ ٱلسَّلَام) ne banayi thi aur ye Allah ki ibadat-gaahon me se ek maante thay. Lekin waqt ke guzarte, Ismail (عَلَيْهِ ٱلسَّلَام) ki aulaad itni zyada ho gayee ke, wo sab Makkah me reh nahi sakte thay, aur jo koi Makkah se bahar ja kar rehne lagta wo apne sath iss sar zameen ke pathar sath le jata aur uss ko muqaddas maan kar ibadat karta, waqt ke guzarte doosre qabail ke butth bhi unn patharon ke sath rakhay jaane lagay aur log butthon ko Kaba me lana shuru kar diye. Martin Lings, Ibn Ishaq ke hawale se likhte hain ke, ye wo waqt tha ke Yahoodiyon ne yani Ishaq (عَلَيْهِ ٱلسَّلَام) ki aulad Kabatullah ko aana chhorrh diye.
Ab kyun ke, Ismail (عَلَيْهِم ٱلسَّلَام) ke baad koi nabi nahi aya, to unn ki aulad me bigaad badhta chala gaya aur Kabatullah butthon se bhar gaya. Ab wo waqt aya ke, Jurham ka qabila Makkah me zyadatiyan karne laga, to unhe nikaal bahar kar diya gaya, wo jaate jaate zamzam ka kuway ko dafan kar jaate hain.[13]
Inn ki jagah ek aur qabilay ne le li, jinhe Khuza’ah kaha jata tha, jo Ismail (عَلَيْهِ ٱلسَّلَام) hi ki aulad me se thay, aur jo Yemen ki taraf chale gaye thay. Jab wo wapas aaye Makkah ko, to unhone koshish nahi ki, zamzam ke kuwe ko wapas daryaft karne ki, aur iss tarah zamzam ka kuwa bhula diya gaya.[14]
Quraish ka Bayan
Ismail (عَلَيْهِ ٱلسَّلَام) ki aulad me sab se taqatwar qabila Quraish ka qabila tha, jis me se Qusayy nami shakhs thay, jo Khuza’ah Qabile ki ladki se shadi kare aur Makkah me settle ho gaye, unn ke leader ke taur par muqarrar huwe aur Kabatullah ke muhafiz banay.
Unhone apne qareebi rishtedaron ko Kabatullah ke atraaf ki wadi me la kar basaya, unn ke sagay bhai Zuhrah thay, Chacha Taym thay, phir ek aur chachere bhai Makhzum thay, aur do rishtedaron ko basaya, inn ke aur bhi rishtedaar thay jo Makkah ke bahar raha karte thay, inn tamam par Qusayy ek badshah ki tarah hukumat karne lagay. Ye tamam rishtedaron se paise wasool karte aur Kabatullah ke ghareeb mehmaano ki yani ghareeb hajiyon ki qidmat kiya karte thay.
Ab wo waqt aya ke, Qusayy ne apne liye ek behtareen ghar tameer karwaya jo qabile ki majlis ya House of Assembly kehlaya gaya, aur unhone apne rishtedaron ko bhi khaimon se nikal kar apne liye ghar banwane ka hukum diya.
Qusayy ke chaar bettay thay, Abdu ad-Dar, Abdu Manaf, Abd, Abdu al-Uzzah; inn me se Abdu Manaf apne kaarnamon ki wajah se bohot mash’hoor thay, lekin Qusayy ne inteqal se pehle apne baday betray Abdu ad-Dar ko tamam kaamo ki zimmadari dedi, yani Qusayy jo jo kaam karte rahay, wo saare kaamo ka zimmadar Abdu ad-Dar ko banaya, aur baqi bhai baap ke iss hukum ko maan kar rehne lagay. Majlis ka ghar bhi Abdu ad-Dar ko mil gaya.[15]
Abdu Manaf ke bhi chaar bettay huwe, Abdu Shams, Hashim, al-Muttalib aur Nawfal; jis me se Hashim bohot mash’hour huwe, jis ke chalte Quraish ke baaz qabile Hashim ko support karne lagay ke Banu Abdu ad-Dar ke huqooq Hashim ko de diye jaye, baqi aadhay qabilon ka khayal tha ke, ye huqooq Abdu ad-Dar ke paas hi rehna chahiye. Hashim aur unn ke bhai aur deegar qabile jo unhe support kar rahe thay, Kabatullah me qasam khayee ke wo ek doosre ko har haal me support karenge.
Doosri taraf Abdu ad-Dar aur unn ke sathi qabilon ne bhi qasam khayee ke wo ek doosre ka sath denge. Ye dono jama’aton me jhagda honay wala tha, lekin ek muhayeda tayy paya ke, Banu Abdu Manaf Chanda jama karenge aur hajiyon ko khana khilayenge aur Banu Abdu ad-Dar ke paas Kabatullah ki kunjiyan rahengi aur baqaya zimmadariyan rahengi, aur unn ka ghar poore Quraish ki majlis ka ghar jo pehle se chala aa raha tha, unn ki zimmadari me baqi rahega.
Hashim ki shohrat na sirf Quraish ke Qabile me thi balke, berooni qabail bhi unn ko maante thay. Unhone hi do karwan ke safar qayem kiye, Sardiyon ke mahine me Yemen ki taraf safar karte aur garmiyon me Phalasteen aur Syria ki taraf, jo uss zamane me Byzantine Empire ka hissa thay, aur dono safar purane incense trade route ka hissa thay. Syria ki taraf safar karne ka jo pehla Muqaam jahan Karwan rukta tha, wo yathrib tha jo Makkah se 11 din ke safar par tha, iss oasis ki khasiyat ye thi ke, ek waqt tak yahan sirf aur sirf yahoodi abadi thi - wo iss liye aa kar yathrib me bass gaye thay ke, aakhri Nabi yahan aanay walay hain. Lekin ab jab junoobi Arab se ek qabila Yathrib par qabza kar liya tha aur yahoodi wahan phir bhi reh rahay thay aur wo kaafi ameer thay.[16]
Yathrib ka Arab qabila ab do qabilon me taqseem ho gaya tha, jinhe Aws aur Khazraj kaha jata tha, Hashim ne Khazraj ki ek ladki se shadi ki jis ka naam Salma tha, uss ne shadi ki shart ye rakhi ke, wo apne mamelon ki khud zimmadar hongi, lehaza shadi ho gayee aur Salma se Hashim ko ek beta huwa jo wahin Yathrib me rehne laga. Hashim jab bhi Syria ke safar par jaate to jaate huwe aur aate huwe wo apni biwi Salma aur apne bettay Shaybah ke sath waqt guzaarte. Lekin, Hashim ki zindagi zyada lambi nahi thi, wo ek waqt Phalasteen me, Gaza me thay, jab unn ki tabiyat kharab ho gayee aur Hashim ka inteqaal Gaza me huwa aur wahin par unn ki Qabr hai.[17] Ye 497 Eeswi ki baat hai, aur unn ki qabr Sayed al-Hashim Masjid me hai Gaza ke Daraj Muhalle me,[18] jo israeli hawai hamle me iss masjid ko bhi nuqsan pahuncha, October 2023 me, al-Jazeera ki khabar ke mutabiq.[19]
Hashim ke bettay Shaybah me leader banne ki qabiliyat thi, aur ye khabrein Makkah tak pahunchti thi, jo koi bhi Yathrib se guzarta aur Makkah ata. Hashim ke bhai al-Muttalib inn khabron ko sunn kar gaye apne bhateeje se milne aur unhe yaqeen ho gaya ke, agar koi hajiyon ki khidmat karne ki bhag daud, agar koi sambhal sakta hai to wo Shaybah hi hai aur unhone Salma ko aur Shaybah ko convince kiya ke, jis kaam par unn ke walid Hashim fayez thay, ek din Shaybah uss kaam ke zimmadar banenge, aur iss ke liye unhe Makkah me reh kar kaam karna hoga, apne logon ke beech jagah banani hogi, warna bahar se aa kar Makkah me koi leader nahi ban sakta tha.
al-Muttalib jab apne bhateeje ko le kar Makkah pahunche, to kisi ne kaha ke ye to Abd al-Muttalib hai, yani Muttalib ka ghulam. Iss par al-Muttalib ne kaha ke, ye koi ghulam nahi ye to mere bhai Hashim ka betta hai, aur ye sunn kar Makkah me khushiyon ki leher daud gayee, lekin Abd al-Muttalib ka naam aag ki tarah phailne laga aur Shaybah - Abd al-Muttalib ke naam se pukaare jaane lagay aur aagay chal kar hajiyon ki zimmadari Abd al-Muttalib ne uttha li.[20]
Zamzam ka Kuwan
Abd al-Muttalib ne khwab me dekha ke unhe zamzam ka kuwan khodne ka hukum ho raha hai, kayee raaton tak wo yehi khwab dekhte, beher-haal ek din jab unn se kaha gaya ke, zamzam ki jagah kahan hai wo jaanne ke liye dua karo, to unhone Kabatullah ka tawaf kiya aur dua ki to unhe parindon ke zariye wo jagah batayee gayee aur unhone zamzam ka kuwa khoda, jo Jurham ke qabile ne dafan kar diya tha.
Uss kuwe me se bohot sara khazana mila, jis ka kuch hissa Abd al-Muttalib ko mila aur kuch hissa Kabatullah me rakha gaya, aur kyun ke, hajiyon ko paani pilaane ki zimmadari Banu Abd Manaf ki thi, to zamzam ka kuwan bhi Abd al-Muttalib ke qabze me aa gaya.[21]
Abdullah Ibn Abd al-Muttalib
Zamzam ka kuwa Quraish ko aur Hajiyon ko wapas mil jaane ki wajah se Abd al-Muttalib ka naam aur zyada mash’hoor ho gaya, unn ke paas daulat bhi aa gayee lekin unhe aisa lagta tha ke, unn ka ek hi betta hai, jab ke unn ke doosre cousins ke paas zyada bettay hain.
Iss khayal ke chalte, Abd al-Muttalib ne Allah se dua ki ke, agar wo unhe 10 bettay ata karega, to jab wo jawan ho jayenge, to uss me se ek betta wo Allah ki raah me zibah kar denge. Waqt guzarta gaya aur Allah ne Abd al-Muttalib ki dua qabool karte huwe unhe 10 bettay ata kare aur dekhte hi dekhte sab jawani ki umar ko pahunch gaye.
Abd al-Muttalib apne waday ke pakke thay aur unhone, apne betton se Allah se kiya huwa wada bataya, aur sab betton ne wada kiya ke wo apne walid ke waday ka paas rakhenge, Abd al-Muttalib ne uss kahin ko bulaya jo teeron ko chunta tha. Har bettay ke naam ka ek teer tha, aur jab kahin ne teer chuna to wo Abdullah ke naam ka teer nikla jo Abd al-Muttalib ke sab se chhotte bettay thay aur sab se pasandeeda bhi. Abd al-Muttalib apne bettay Abdullah ka hath pakad kar Kaba se bahar aaye, aur jab bheed ne dekha ke wo Abdullah ko qatl karne ja rahe hain, to Abdullah ki maa ke qabile walon ne kaha ke, inn ko qatl matt karo, inn ke badle kisi janwar ko qatl kar do.
Abd al-Muttalib ne expert kahin ko dhoonda jo Yathrib me huwa karti thi, uss ne mashwara diya ke, 10 oontton ko ek jagah rakho aur ek teer par Abdullah ka naam ho aur doosre teer par oontton ka, aur agar teer Abdullah ke naam ki nikle to 10 oontt aur badha do. Lekin har baar teer Abdullah ke naam ki nikal aati rahi, jab tak ke oontton ki tedad 100 na ho gayee. To 100 oontton ko zibah kiya gaya aur iss tarah Abdullah bach gaye.[22]
Iss qurbani ke ho jaane ke baad Abd al-Muttalib apne chahitay bettay ki shadi karna chaha aur unhe Amina pasad aayee, jo Wahb ki betti thi, jo Zuhrah qabile ke sardar thay. Abhi humne suna ke Zuhrah Qusayy ke bhai thay, wohi Zuhrah. Wahb ka inteqaal ho chuka tha aur unn ke bhai Wuhaib qabile ke sardar thay, unn ki betti Halah ka hath khud Abd al-Muttalib ne apne liye maang liya, dono baap aur bettay Zuhrah ke qabile jaate hain aur double nikah anjaam pata hai. Ye shadiyan 569 Eeswi me huwi, jis ke baad ka saal bohot hi aham mana jata hai, aur usay Hathi wala saal kaha jata hai.[23]
Aam al-Feel (Hathi wala Saal)
Hathi wala Saal 570 Eeswi ko kaha jata hai, kyun ke, iss me 3 major cheezen pesh aati hain. Pehla tha Abraha ka Kabatullah par hamla, Abraha Habashi tha aur Yemen ke shehr Sanaa me uss ne ek bohot hi bada Church banaya, jo wo chahta tha ke, Arab log Kabatullah ko chhorrh kar uss Church ko aaye.
Jab ye baat Arabon ko pata chali to bohot ghussa huwe aur ek raat ek shakhs uss Church me pahuncha aur wahan gandagi karke wapas ho jata hai, ye baat Abraha ko pata chalti hai aur wo ek bada lashkar jis me kayee hathi thay, lekar Makkah ki taraf rawana hota hai. Sana’a ke qareebi Arab qabail uss ka muqabila karte hain aur unn ke sardar Nufail ko qaidi bana liya jata hai, wo apni zindagi ke badle, unn ka guide ban jata hai.
Abraha ki fauj Taif se hote huwe, Makkah ke qareeb ek muqaam Mughammis par rukti hai, aur wo ek fauji dasta bhejta hai jo Makkah ke atraaf se kayee maweshi pakad lete hain aur Abraha ko bhejte hain, jis me 200 oontton Abd al-Muttalib ke thay. Abrahah apna safeer Abd al-Muttalib ke paas bhejta hai, aur paigham deta hai ke, wo ladne ke liye nahi aaye hain, balke Kabatullah ko todh ne ke liye aaye hain aur agar unn ko ye kaam karne diya jaye to wo Kabatullah ko todh kar chale jayenge.
Abd al-Muttalib Abraha se milte hain aur apne oontton ko wapas karne ka mutaleba karte hain, ye sunn kar Abraha hairan ho jata hai aur kehta hai ke, main to samjha tha ke tum Kabatullah ko na todhne ki baat karoge aur jung ki baat karoge. Abd al-Muttalib jawab dete hain ke, main inn oontton ka malik hoon jin ki hifazat meri zimmadari hai aur Kabatullah ka malik Allah hai, wo uss ki hifazat karega. Abraha kehta hai ke, wo Kabatullah ko todh dega, Abd al-Muttalib kehte hain ke, ye to kal pata chalega.
Abd al-Muttalib apne oontton ko lekar wapas aate hain aur Quraish ko hukum dete hain ke, Makkah ko khali kar do, aur wo khud kuch logon ke sath Kabatullah ja kar uss ki kundi pakad kar Allah se dua karte hain ke, Apne ghar ko bacha le, hum me itni taqat nahi ke tere ghar ki hifazat kar sakay. Aur wo bhi qareeb ki pahadiyon me Quraish ke tamam logon ke sath panah lete hain.
Doosre din subah me hathi ko Makkah ki taraf rukh karke chalate hain, kuch door chalne ke baad jo main hathi fauj ko lead kar raha tha, wo baitth jata hai. Kaafi koshish ke baad bhi wo nahi utthta, usay doosre directions me chalaya jata to wo utth kar daudta lekin jab Makkah ki taraf ghumaya jata to wo phir se baitth jata. Itne me parindon ka ek jhund samandar ki taraf se aata hai, jin ke panjon aur chonch me pathar thay, wo Abraha ki fauj par ooper se phektay aur wo pathar jis kisi ko lagta wo halak ho jata, uss ka gosht sadne lagta aur kat kat kar girr jata. Abraha ko bhi pathar laga aur wo wapasi ke raaste me halak ho gaya aur baqaya fauj wapas Sana’a chali jaati hai. Issi liye iss saal ko Aam al-Feel kaha jata hai aur iss waqiye ke baad, Quraish ko Allah wale logon me shumar kiya jaane laga.
Abdullah Makkah me nahi thay jab ye hathi wala waqiya huwa, wo Syria aur Phalasteen ki taraf Karwan ke sath gaye huwe thay, aur raaste me, wo apni dadi ke ghar Yathrib me rukay, wahan bimar huwe aur unn ka inteqaal ho gaya. Ye doosra waqiya tha, aam al-feel ka.
Aur Teesra waqiya, saari duniya ke liye kush-khabri le aya, Amina jo Abdullah ke bettay hamela thi, unhone ek raat aisa noor dekha jo Syria me Byzantine Empire ke Mehel dekhe, aur ek awaz aayee ke, tumhare paytt me logon ke sardar hain, aur jab ye paida ho jaye to inn ka naam Muhammad rakhna. Iss waqiye ke kuch hafton baad Sarwar-e-Kayenaat, Sarkar-e-do Alam (صلى الله عليه وسلم) iss duniya me tawallud huwe. Abd al-Muttalib ko bulaya jaata hai, jo apne potay ko Kabatullah me le jaate hain aur Allah ka shukr ada karte hain, dua karte hain aur unn ka naam Muhammad (صلى الله عليه وسلم) rakha jata hai.
Yahan hum aaj ka session rok denge. Wa aakhirud dawana anil hamdulillahi rabbil alameen, was salaatu was salaamu alaa rasoolullahi salla allahu alaihi wa sallam.
References
[1] Qatadah reported: I said to Aisha, “O mother of the believers, tell me about the character of the Messenger of Allah, peace and blessings be upon him.” Aisha said, “Have you not read the Quran?” I said, “O course.” Aisha said, “Verily, the character of the Prophet of Allah was the Quran.”
عن قتادة قُلْتُ لعائشة يَا أُمَّ الْمُؤْمِنِينَ أَنْبِئِينِي عَنْ خُلُقِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَتْ أَلَسْتَ تَقْرَأُ الْقُرْآنَ قُلْتُ بَلَى قَالَتْ فَإِنَّ خُلُقَ نَبِيِّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ الْقُرْآنَ - 746 صحيح مسلم كتاب صلاة المسافرين وقصرها باب جامع صلاة الليل ومن نام عنه أو مرض
[6] Narrated Ibn `Abbas: The first lady to use a girdle was the mother of Ishmael. She used a girdle so that she might hide her tracks from Sarah. Abraham brought her and her son Ishmael while she was suckling him, to a place near the Ka`ba under a tree on the spot of Zamzam, at the highest place in the mosque. During those days there was nobody in Mecca, nor was there any water So he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward. Ishmael's mother followed him saying, "O Abraham! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?" She repeated that to him many times, but he did not look back at her Then she asked him, "Has Allah ordered you to do so?" He said, "Yes." She said, "Then He will not neglect us," and returned while Abraham proceeded onwards, and on reaching the Thaniya where they could not see him, he faced the Ka`ba, and raising both hands, invoked Allah saying the following prayers: 'O our Lord! I have made some of my offspring dwell in a valley without cultivation, by Your Sacred House (Ka`ba at Mecca) in order, O our Lord, that they may offer prayer perfectly. So fill some hearts among men with love towards them, and (O Allah) provide them with fruits, so that they may give thanks.' (14.37) Ishmael's mother went on suckling Ishmael and drinking from the water (she had). When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started looking at him (i.e. Ishmael) tossing in agony; She left him, for she could not endure looking at him, and found that the mountain of Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from Safa and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble, till she crossed the valley and reached the Marwa mountain where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between Safa and Marwa) seven times." The Prophet (ﷺ) said, "This is the source of the tradition of the walking of people between them (i.e. Safa and Marwa). When she reached the Marwa (for the last time) she heard a voice and she asked herself to be quiet and listened attentively. She heard the voice again and said, 'O, (whoever you may be)! You have made me hear your voice; have you got something to help me?" And behold! She saw an angel at the place of Zamzam, digging the earth with his heel (or his wing), till water flowed from that place. She started to make something like a basin around it, using her hand in this way, and started filling her water-skin with water with her hands, and the water was flowing out after she had scooped some of it." The Prophet (ﷺ) added, "May Allah bestow Mercy on Ishmael's mother! Had she let the Zamzam (flow without trying to control it) (or had she not scooped from that water) (to fill her water-skin), Zamzam would have been a stream flowing on the surface of the earth." The Prophet (ﷺ) further added, "Then she drank (water) and suckled her child. The angel said to her, 'Don't be afraid of being neglected, for this is the House of Allah which will be built by this boy and his father, and Allah never neglects His people.' The House (i.e. Ka`ba) at that time was on a high place resembling a hillock, and when torrents came, they flowed to its right and left. She lived in that way till some people from the tribe of Jurhum or a family from Jurhum passed by her and her child, as they (i.e. the Jurhum people) were coming through the way of Kada'. They landed in the lower part of Mecca where they saw a bird that had the habit of flying around water and not leaving it. They said, 'This bird must be flying around water, though we know that there is no water in this valley.' They sent one or two messengers who discovered the source of water, and returned to inform them of the water. So, they all came (towards the water)." The Prophet (ﷺ) added, "Ishmael's mother was sitting near the water. They asked her, 'Do you allow us to stay with you?" She replied, 'Yes, but you will have no right to possess the water.' They agreed to that." The Prophet (ﷺ) further said, "Ishmael's mother was pleased with the whole situation as she used to love to enjoy the company of the people. So, they settled there, and later on they sent for their families who came and settled with them so that some families became permanent residents there. The child (i.e. Ishmael) grew up and learnt Arabic from them and (his virtues) caused them to love and admire him as he grew up, and when he reached the age of puberty they made him marry a woman from amongst them. After Ishmael's mother had died, Abraham came after Ishmael's marriage in order to see his family that he had left before, but he did not find Ishmael there. When he asked Ishmael's wife about him, she replied, 'He has gone in search of our livelihood.' Then he asked her about their way of living and their condition, and she replied, 'We are living in misery; we are living in hardship and destitution,' complaining to him. He said, 'When your husband returns, convey my salutation to him and tell him to change the threshold of the gate (of his house).' When Ishmael came, he seemed to have felt something unusual, so he asked his wife, 'Has anyone visited you?' She replied, 'Yes, an old man of so-and-so description came and asked me about you and I informed him, and he asked about our state of living, and I told him that we were living in a hardship and poverty.' On that Ishmael said, 'Did he advise you anything?' She replied, 'Yes, he told me to convey his salutation to you and to tell you to change the threshold of your gate.' Ishmael said, 'It was my father, and he has ordered me to divorce you. Go back to your family.' So, Ishmael divorced her and married another woman from amongst them (i.e. Jurhum). Then Abraham stayed away from them for a period as long as Allah wished and called on them again but did not find Ishmael. So he came to Ishmael's wife and asked her about Ishmael. She said, 'He has gone in search of our livelihood.' Abraham asked her, 'How are you getting on?' asking her about their sustenance and living. She replied, 'We are prosperous and well-off (i.e. we have everything in abundance).' Then she thanked Allah' Abraham said, 'What kind of food do you eat?' She said. 'Meat.' He said, 'What do you drink?' She said, 'Water." He said, "O Allah! Bless their meat and water." The Prophet added, "At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it." The Prophet (ﷺ) added, "If somebody has only these two things as his sustenance, his health and disposition will be badly affected, unless he lives in Mecca." The Prophet (ﷺ) added," Then Abraham said Ishmael's wife, "When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his gate.' When Ishmael came back, he asked his wife, 'Did anyone call on you?' She replied, 'Yes, a good-looking old man came to me,' so she praised him and added. 'He asked about you, and I informed him, and he asked about our livelihood and I told him that we were in a good condition.' Ishmael asked her, 'Did he give you any piece of advice?' She said, 'Yes, he told me to give his regards to you and ordered that you should keep firm the threshold of your gate.' On that Ishmael said, 'It was my father, and you are the threshold (of the gate). He has ordered me to keep you with me.' Then Abraham stayed away from them for a period as long as Allah wished, and called on them afterwards. He saw Ishmael under a tree near Zamzam, sharpening his arrows. When he saw Abraham, he rose up to welcome him (and they greeted each other as a father does with his son or a son does with his father). Abraham said, 'O Ishmael! Allah has given me an order.' Ishmael said, 'Do what your Lord has ordered you to do.' Abraham asked, 'Will you help me?' Ishmael said, 'I will help you.' Abraham said, Allah has ordered me to build a house here,' pointing to a hillock higher than the land surrounding it." The Prophet (ﷺ) added, "Then they raised the foundations of the House (i.e. the Ka`ba). Ishmael brought the stones and Abraham was building, and when the walls became high, Ishmael brought this stone and put it for Abraham who stood over it and carried on building, while Ishmael was handing him the stones, and both of them were saying, 'O our Lord! Accept (this service) from us, Verily, You are the All-Hearing, the All-Knowing.' The Prophet (ﷺ) added, "Then both of them went on building and going round the Ka`ba saying: O our Lord ! Accept (this service) from us, Verily, You are the All-Hearing, the All-Knowing." (2.127)
Qareeb hai ke, bijli ki chamak unn ki basarat chheen le, yani aankhon ki binayi salb kar le, jab bijli chamakti hai to unn par roshni padti hai, to uss roshni me chalte hain, aur jab andhera ho jata hai to ruk jaate hain, aur khade ke khade reh jaate hain, aur agar Allah (سُبْحَانَهُ وَتَعَالَىٰ) chahta to unn ke kaano ke sunne ki taqat aur aankhon ke dekhne ke salahiyat ko salb kar leta, yaqeenan Allah har cheez par qadir hai.
Ab iss ayat me, samajhne ke 8 alfaaz me se 6 alfaz ki tafseel hum sunn chuke hain, aaj hum aakhari do alfaaz Shai’in aur Qadeer ki tafseel janenge;
To iss ayat ka saatwa lafz aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 96 Shai’in hai.
96. SHAY-IN (Thing) شَىْءٍ ( ش ى ء ) 2:20
Hamare ustaad Dr. Anees apni kitab Explanatory Dictionary of the Holy Quran me likhte hain ke, lafz-e-Shai’in ka root ya maddah (ش ى ء) hai, jis ke maane “cheez” ya “Thing” ke aye hain. Iss root se lafz-e-Sha’a bhi tha jo hum pichle dars me sunn chuke hain, Quran-e-Majeed me ye lafz;
Material yani maddi cheezon ke liye bhi istemaal huwa hai, jaise Surah Saba me farmaya ke, Aye Nabi (صلى الله عليه وسلم) aap keh dijiye ke, yaqeenan mera paalne wala malik apne bando me se jis ke liye chahta hai rozi kushada karta hai, abundant kar deta hai, aur jis ke liye chahta hai tang kar deta hai. Aur tum jo cheez kharch kartay ho wo usay lautta deta hai ya uss ke badle tumhe aur ata karta hai…[1]
Iss ayat me lafz-e-Sha’a aur Shai’in dono aaye hain.
Phir Surah al-Araf me farmaya, Aur Madyan ki taraf humne unn ke bhai Shu’aib (عَلَيْهِ ٱلسَّلَام) ko bheja, to unhone ke kaha ke, Aye Meri qaum! Allah hi ki ibadat karo, Uss ke siway tumhare liye koi aur supreme authority nahi hai, koi aur ibadat karne ke layeq nahi hai, yani Allah ke siway koi aur poojne ke qabil nahi hai. Tumhare paas tumhare paalne wale malik ki taraf se khuli nishaniyan, khuli daleel aa chuki hai, to maap aur tol poora kiya karo aur logon ko unn ki cheezen kum na kiya karo…[2]
To inn ayaat me lafz-e-Shai’in maddi cheezon ke liye istemaal huwa hai.
Aur Quran me baaz jagah ye lafz, ghair maddi cheezon ke liye, abstrat cheezon ke liye bhi istemaal huwa hai, jaise, Surah aal-Imran me Jung-e-Badr ka zikr karte huwe farmaya ke, Aye Nabi (صلى الله عليه وسلم) iss muamele me, aap ke liye koi cheez nahi hai ya koi ikhtiyaar nahi hai…[3]
Aye logo jo iman laye ho! Aisi cheezon ke baare me sawal mat karo ke, agar unn ki haqeeqat tum par zahir kar di jaye to tumhe buri lagay…[4]
Inn ayaat me lafz-e-Shai’in abstrat cheezon ke baare me aya hai.[5]
Aur baaz ayaat me, ye lafz maddi aur ghair maddi cheezon ke baare me istemaal huwa hai, jaisa ke Surah al-Baqarah me farmaya, Aur Hum tumhe laziman aazmayenge kisi qadr khauf aur bhook se aur jaan-o-maal ke nuqsan ke zariye…[6]
Iss lafz par jo ahadith aayi hain, unn ka mafhoom aa raha hai;
Sahih Muslim, Adab al-Mufrad, Abu Dawood, Tirmidhi aur Ibn Majah ki ahadith, Rasoolullah (صلى الله عليه وسلم) ki masnoon dua’on me se sonay se pehle aap (صلى الله عليه وسلم) ye dua karte thay,
Aye Allah, Aasmaano ke paalne walay malik, zameen ke paalne walay malik, arsh-e-azeem ke paalne walay malik aur har cheez ke paalne walay malik,
anaaj aur khajoor ki ghutli ko phaad kar paida karne wala,
Taurait, injeel aur al-Furqan yani sahih aur ghalat me farq karne wali daleel yani ke Quran ko nazil karne walay,
Main teri panah maangta hoon har cheez ke shar se,
Tu peshani ke baalon se pakadne wala hai, yani tere qabza-e-qudrat me hai har cheez,
Aye Allah, Tu hi awwal hai, sab se pehle hai, tujh se pehle koi cheez nahi,
Tu hi aakhir hai, sab khatam ho jayega tab bhi teri hi zaat baqi rahegi, tere baad koi nahi,
Tu hi zahir hai, aur tere ooper koi cheez nahi, aur
Tu hi batin hai, chhupa huwa hai, tere agay koi cheez nahi,
Hum se qarz ka bojh utaar de aur hume tangdasti se, ghareebi se najaat ata farma.[7]
Hum me se kitne log qarz me mubtala hain, lekin ye dua maloom hi nahi, koshish kare ke isay yaad kar le aur sonay se pehle parrhe.n
Adab al-Mufrad ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Ek Musalmaan ko ajar diya jata hai har uss cheez par jo wo kharch karta hai, siway uss kharchay ke jo wo mitti par kharch karta hai.
Construction par jo kharch karta hai, uss ka ajr nahi milta.
Ek ghar ki zaroorat hai, Real Estate me invest kiye ja rahe hain.
Duniya ka faida ho sakta hai, lekin aakhirat ka faida nahi hoga.
Hamara poora focus, issi cheez par hai, haal hi me kisi se poochha gaya ke shadi kab kar rahe ho, to uss ne kaha ke, abhi kahan pehle kamana hai, ghar banana hai, phir uss ke baad shadi karna hai.
Hum apne priorities ko, apni niyyat ko pehle durust kare.n, Shadi karna zaroori kaam hai, Ghar banana zaroori kaam nahi hai…aur ye hadith uss ki daleel hai.
Tirmidhi ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Be hayayi kisi cheez ko be-daagh nahi chhorrhti aur Haya kisi cheez ko saware bina nahi chhorrhti.[8]
To lafz-e-Shai’un bohot hi zyada istemaal me hai aur ahadith me bhi bohot hi zyada istemaal huwa hai.
Ab iss ayat ka aatthwa lafz, aur Surah al-Fatiha se parrhne ki tarteeb ka Lafz number 97, Qadeer hai.
97. QADIIR (Powerful) قَدِيْرٌ ( ق د ر ) 2:20
Lafz-e-Qadeer ka root ya maddah (ق د ر) hai, jis ke maane “Powerful” ke ya “Qudrat rakhne walay” ke aye hain. Quran me issi root se bannay walay alfaaz me;
Lafz-e-Yuqaddiru hai, jo kisi miqdaar ya measurement ke maane bayan karta hai, jai se Surah al-Muzammil ki aakhri aur lambi ayat ke ek hissay me farmaya, …Aur Allah hi raat aur din ka andaza karta hai…[9] measurement karta hai.
Din aur Raat ki lambai itne durust tareeqe se naapi gayee hai ke, Sunrise ya Tulu-e-Aftab aur Sunset ya sooraj ke Ghuroob hone ke awqat hum na sirf predict kar saktay hain, balke har saal ye repeat bhi hotay hain aur unn me koi farq nahi hota.
Phir Surah as-Sajdah me farmaya ke, Wohi aasman se zameen tak ke har kaam ka intezaam karta hai, phir wo ek roz me, ek din me Uss ki taraf ye umoor wapas bheje jaate hain, jis ki miqdaar tumhari ginti ke hisaab se hazar saal ki hogi.[10]
Lafz-e-as-Samaa me iss ko hum tafseel se bayan kar chuke hain,
Lafz-e-Qadaru aya hai, capacity ya isteta’at ke maano me, Surah al-Baqarah me farmaya, Aur agar tum auraton ko unn ke paas jaane ya unn ka mehr muqarrar karne se pehle talaq de do, to tum par kuch gunah nahi, aur unn ko kuch kharch do sahib-e-wus’at yani ameer aadmi apni isteta’at ke mutabiq kharch de aur tang-dast ya ghareeb aadmi apni isteta’at ke mutabiq kharch de…[11]
Lafz-e-Yaqdiru aya hai, power, qudrat ya ikhtiyar ke maano me, jaisa Surah an-Nahl me farmaya, Allah ne ek misal bayan ki hai, ek ghulam jo bilkul doosre ke ikhtiyar me ya control me hai, aur wo kisi cheez par bhi qudrat nahi rakhta, aur ek aisa shakhs hai jis ko hum ne apne paas se bohot achha rizq diya hai aur wo uss me se kharch karta hai, chhupa kar bhi aur zahiri taur par bhi, alaniya dikha kar bhi kharch karta hai, kya ye dono barabar ho sakte hain?...[12]
Phir Lafz-e-Taqdeer aya hai, program ya destiny ke maano me, jisay hum urdu me taqdeer hi kehte hain, Surah al-An’am me farmaya ke, Yaqeenan Allah hi hai jo daane aur khajoor ki gutthli ko phaad kar unn se darakht waghairah nikaalta hai, wohi hai jo murda ko zinda me se nikaalne wala hai, yehi to hai Allah (uss ko pehchhano) lekin tum kidhar behke ja rahe ho.[13]
Wohi (raat ke andhere se) subah ki roshni phad nikaalta hai aur ussi ne raat ko sukoon ka waqt (Tthehraya) aur Sooraj aur chand ko hisaab ke liye muqarrar kiya hai, aur ye taqdeer hai, uss ka banaya huwa program hai, jo ghalib-o-zabar-dast hai aur sab kuch jaanne wala hai.[14]
Phir Surah Yaa-Seen me farmaya ke, Aur ek nishani unn ke liye murda zameen hai ke, Humne uss ko zinda kiya aur uss me se anaaj ugaya, phir ye uss me se khaate hain,[15]
Aur uss me khajooron aur angooron ke baagh paida kiye aur uss me chashme jaari kar diye,[16]
Takay yeh unn ke phal khaye.n aur ye sab unn ke hathon ne to nahi banaya, to kya tum log shukr nahi karte?[17]
Paak hai wo zaat, jis ne tamam jodon ko, pairs ko paida kiya, uss me se bhi jo zameen ugaati hai aur khud unn ki apni jaano me se bhi aur uss me se bhi jin ke baare me ye nahi jaante,[18]
Aur ek nishani unn ke liye raat hai ke uss me se Hum din ko kheench lete hain, to uss waqt andhera chha jata hai,[19]
Aur Sooraj apne muqarrar rastay par chalta hai, ye (Uss Allah ki) tay shuda taqdeer hai, uss ka set kiya huwa program hai, jo bohto zabar-dast hai, Mighty hai, aur bohot ilm wala hai.[20]
Surah Yaa-Seen ki iss ayat me, lafz-e-Qaddarna aya hai chand ke liye, farmaya ke, Aur chaand ki bhi humne manzile.n muqarrar kar di hain, yani uss ke stages program kar diye hain, yahan tak ke wo phir (ghatt-tay, ghatt-tay) khajoor ki puraani sookhi tehni ki tarah ho jata hai.[21]
Phir Surah Fussilat me, Lafz-e-Qaddara aya hai destiny ya muqaddar ke liye, farmaya ke, Aye Nabi (صلى الله عليه وسلم)! Aap unn se poochhiye ke, kya tum log kufr kar rahe ho, inkaar kar rahe ho uss zaat ka jis ne zameen ko do dino me banaya? Aur tum iss liye buton ko Uss ke barabar tthehra rahay ho, Wohi to saare aalamon ka, paalne wala malik hai.[22]
Aur ussi ne zameen me pahad banaye (through the deposition of material) uss ki satah ke ooper se (matti aur patthar waghairah ko transport karke, deposit kiya aur uss se pahad banaye) aur zameen me barkat rakhi aur uss me sab khaane ka saman chaar periods me, muqaddar kar diya, tamam talabgaaron ke liye barabar.[23]
Iss ke alawa, Uss ne (yani Allah Tala ne) aasmaano me tawazun qayem kiya jab ke wo dhuwa tha, smoke tha, to Uss ne uss se yani aasmaan jo dhuwe ki shakal me tha, aur zameen se farmaya dono aao, chahe khushi se ya na-khushi se yani zabardasti aao, dono ne kaha hum khushi se aatay hain.[24]
Phir do din me ya do periods me saat aasmaan banaye aur har aasmaan me uss ke kaam ka hukum communicate kar diya, wahi bhej kar, aur hum ne aasmaan-e-duniya ko chiraghon se, sitaron se muzayyan kar diya, decorate kar diya, aur shaitano se mahfooz rakha, yeh uss hasti ka banaya huwa program hai, taqdeer hai, jo mighty hai, zabardast hai, ilm rakhne wala hai.[25]
Phir Surah ar-Raad me farmaya, Allah (سُبْحَانَهُ وَتَعَالَىٰ) khoob jaante hain ke, har madah yani har female ke paytt me kya utthaye huwe hai, aur wo jaante hain jis qadar rahm yani womb, sukadtay hain ya badhtay hain aur har cheez uss ke paas ek muqarrar ya tayy shuda program ke mutabiq hai.[26]
Dekhte chale jaiyye ke, Allah tala ne jo taqdeer banayi hai, iss kayenaat ki khilqat se 50 hazar saal pehle, wo kis qadr detailed hai, kis qadr tafseel se likhi gayee hai.
Surah al-Mursalat me sawal karte huwe farmaya, Kya Humne tum ko haqeer pani se nahi paida kiya?[27] Aisa paani jo shiddat ke baad kamzor padh jata hai.
Phir Humne uss (nutfe ya sperm) ko ek mahfooz jagah rakh diya,[28]
Ek aise waqt tak jo maloom hai, muqarrar hai ya jab tak ke Hamara banaya huwa program poora na ho jaye,[29]
To Humne Program banaya, ya andaza muqarrar kiya aur Hum behtareen Program banane walay hain.[30]
Surah Abasa me insaan ki khilqat ke baare me farmaya, Ek boond se, Uss ne (insaan) ko paida kiya aur uss ke liye ek program banaya takay wo ek tayy shuda ya muqarrar raasta ikhtiyar kare,[31] phir uss ke liye rasta aasaan kar diya.[32]
Hum ne tumhare beech maut ko tthehra diya hai, muqarrar kar diya hai, We have programmed death among you, aur Hum iss se aajiz nahi hain, ye Allah tala ke liye koi badi baat nahi hai, koi big deal nahi hai.[33]
Jis cheez se hum ghabraate hain, darrte hain, bhaagna chahte hain,…, Maut,..., wo bhi hamara muqaddar hai, usay bhi Allah ne program kar diya hai… Maut ko Taal kar dikha do…uss ki jagah aur waqt postpone nahi ho sakta, usay ttala nahi ja sakta.
Surah al-Qamar me farmaya ke, Humne har cheez ek program ke mutabiq paida kiya hai.[34]
Aur Surah at-Talaq me farmaya, …Yaqeenan, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne har cheez ka ek program muqarrar kar rakha hai.[35]
Surah al-Furqan me farmaya, …Wohi hasti jis ke liye hai badshahi aasmaano ki aur zameen ki aur jis ne kisi ko apni aulad nahi banaya aur na hi uss ka koi shareek hai, hukumat (ke ikhtiyarat) me aur ussi ne har cheez ko paida kiya aur phir uss ke liye ek program muqarrar kar diya.[36]
Ye kayenaat ki jo taqdeer hai, jo iss kayenaat ko chalane ke program hai, wo ek secure database me mahfooz hai, jisay Surah al-Burooj me farmaya ke, wo secure database, Lauh-e-Mahfooz hai.[37]
Aur ye program salana implement kiya jata hai, Lailatul Qadr me, jaisa ke, Surah al-Qadr me farmaya ke, Behsak humne iss Quran ko utara, nazil kiya, lailatul qadr me,[38]
Aur tumhe kya maloom ke, ye lailatul qadr ya shab-e-qadr kya hai?[39]
Iss raat me rooh al-Ameen yani Jibraeel (عَلَيْهِ ٱلسَّلَام) aur farishte har kaam ke (intezaam ke) liye apne paalne walay malik ke hukum se utarte hain,[41]
Sarasar salamti hai, ye raat rahti hai, tulu-e-fajr tak, subah tak.[42]
To Allah ki banayi huwi taqdeer, kin kin cheezon ko cover kar rahi hai, uss ki sirf ye jhalak hai,
Zameen me beenj se jhaad ka nikalna,
Paani ke chashme ya lakes aur ponds banaya,
Zindagi aur maut ka ana,
Jodon ko banaya, Allah ke siway har cheez pairs me hai, ye bhi taqdeer ka hissa hai,
Aur ghiza banayi, iss zameen par zindagi guzarne ka saman banaya, taqdeer ke tehat, muqarrar program ke hisaab se,
Raat aur Din ki her pher,
Sooraj aur Chand ko time calculate karne ke liye banaya,
Heavenly bodies ke movements ko program kiya,
Zameen me Pahad banaye, uss ka bhi ek poora process hai, jo taqdeer ka hissa hai,
Saat aasmaano ko banaya aur unn ko kaise kaam karna hai, ye bhi unn ki taqdeer me likh diya,
Aur shaitano se aasmano ko mehfooz kar diya,
Phir maa ke paytt me bacha, kaise banta hai, kya ghiza uss ko milti hai, kaise wo phalta phoolta hai, aur jo cheezen uss ke liye zaroori nahi unn ko nikaal bahar kar deta hai,
Aur maa ke reham me bacha rehta hai, jab tak ke Allah chahe, ye bhi Allah ki taqdeer aur uss ke program ka hissa hai,
Har cheez ka program Allah ne banaya, kitni detail me hai ye taqdeer.
Yahan tak ke maut bhi taqdeer me hai.
Iss me science bohot bhari huwi hai, wo hum next Saturday In Sha Allah Surah al-Baqarah ki tafseer me agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
[7] Suhail reported that Abu Salih used to command us (in these words): When any one of you intends to go to sleep, he should lie on the bed on his right side and then say:" O Allah. the Lord of the Heavens and the Lord of the Earth and Lord of the Magnificent Throne, our Lord, and the Lord of evervthina, the Splitter of the grain of corn and the datestone (or fruit kernal), the Revealer of Torah and Injil (Bible) and Criterion (the Holy Qur'an), I seek refuge in Thee from the evil of every- thing Thou art to sieze by the forelock (Thou hast perfect control over it). O Allah, Thou art the First, there is naught before Thee, and Thou art the Last and there is naught after Thee, and Thou art Evident and there is nothing above Thee, and Thou art Innermost and there is nothing beyond Thee. Remove the burden of debt from us and relieve us from want." Abu Salih used to narrate it from Abu Huraira who narrated it from Allah's Apostle (ﷺ).
[8] Anas (May Allah be pleased with him) said: The Messenger of Allah (ﷺ) said, "Indecency does not leave anything untainted and decency does not leave anything ungraced and embellished." [At- Tirmidhi].
وعن أنس رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : "ما كان الفحش في شيء إلا شانه، وما كان الحياء في شيء إلا زانه".((رواه الترمذي وقال حديث حسن)).
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum Surah al-Baqarah ki 19wi ayat ki tafseer ka aakhri hissa sunn rahe the, aur 20wi ayat bhi shuru ho chuki hai, aaj ke dars me 20wi ayat ki tafseer aagay sunenge.
Qareeb hai ke, bijli ki chamak unn ki basarat chheen le, yani aankhon ki binayi salb kar le, jab bijli chamakti hai to unn par roshni padti hai, to uss roshni me chalte hain, aur jab andhera ho jata hai to ruk jaate hain, aur khade ke khade reh jaate hain, aur agar Allah (سُبْحَانَهُ وَتَعَالَىٰ) chahta to unn ke kaano ki sunne ki taqat aur aankhon ke dekhne ke salahiyat ko salb kar leta, yaqeenan Allah tala har cheez par qadir hai.
Ab iss ayat me, samajhne ke 8 alfaaz me se pehla lafz Yakaadu ki tafseel hum sunn chuke hain, aaj hum Yakhtafu, Mashaw, Qaamu, Sha’a aur Kullu par tafseel sunenge;
To iss ayat ka doosra lafz aur Surah al-Fatiha se parrhne ki tarteeb ka 91wa lafz Yakhtafu hai.
Hamare ustaad Dr. Anees apni kitab Explanatory Dictionary of the Holy Quran me likhte hain ke, lafz-e-Yakhtafu ka root ya maddah (خ ط ف) hai, jis ke maane “chheen lene” ke aye hain. Quran-e-Majeed me aur jo maane aaye hain, unn me;
Surah al-Baqarah ki iss ayat me, Basarat, Ankhon ki binai chheen lena,[1] snatch away eyesight ke maane aaye hain,
Surah as-Saaffaat me, Jinno ka aasmaan-e-duniya me farishton ki baaton ko chori se jhapatt lene ke maane aaye hain,[2]
Surah al-Anfal me farmaya ke, Uss waqt ko yaad karo jab tum sarzameen-e-Makka me thodi si tedad me thay aur kamzor thay aur darr-tay rehte thay ke Mushrikeen-e-Makkah kahin tumhe udaa na le jaye…,[3] to yahan kidnap karne ke maane bhi aaye hain.
Iss lafz ke jo opposites Quran me aaye hain, wo hain;
Iss lafz par jo ahadith aayi hain, unn ka mafhoom aa raha hai;
Abu Dawood ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, sham ko jab andhera honay lagay yani maghrib ke baad aur isha ke qareeb, apne bachon ko apne qareeb kar lo, kyun ke ye wo waqt hai jab jinn bahar atay hain aur aghwa karte hain ya churatay hain.[6]
Phir Bukhari ki hadith me farmaya Rasoolullah (صلى الله عليه وسلم) ne ke,
Apne bartano ko dhamp do,
Pani ke mashkeeze ko bandh do,
Darwazon ko band kar do, aur
Apne bachhon ko apne qareeb kar lo raat ke waqt, kyun ke,
Jin (ya shayateen) bahar nikal aatay aur cheezen letay hain, churatay hain, jhapatt le jaatay hain...[7]
Sunan an-Nasai ki ek hadith me, kisi doosre bachhay ko doodh pilane ke maane aye hain.[8] Yani inherent matlab wohi hai, apne bachhe ka doodh cheen kar doosre ko pila rahe hain. Issi liye doodh shareek bhai ya behen sagay bhai ya behen ki tarah hai.
Ab iss ayat ka teesra lafz, aur Surah al-Fatiha se parrhne ki tarteeb ka Lafz number 92, Mashaw hai.
92. MASHAW (They walk) مَشَوْا ( م ش ى ) 2:20
Lafz-e-Mashaw ka root ya maddah (م ش ى) hai, jis ke maane “Wo chalte hain” ke aye hain. Quran me doosre aur jo maane aaye hain, unn me;
Surah al-Araaf me farmaya ke, …Kya unn ke paa.on hain jin se ye chalte hain…[9] yani chalne ke maane aaye hain.
Surah an-Noor me movement ke yani chalne-phirne maane aaye hain, farmaya ke, Aur Allah ne har chalne-phirne walay jaandaar ko pani se banaya hai, to uss me baaz aise hain ke paytt ke bal chalte hain aur baaz aise hain jo do paa.on par chalte hain aur baaz aise hain jo chaar paa.on par chalte hain, wo jo chahta paida karta hai, aur beshak Allah Tala har cheez par qadir hai.[10]
Phir Surah al-Hadid me farmaya ke, Aye logo jo iman laye ho! Allah ka tawqa ikhtiyar karo, yani Allah se darte huwe gunahon se bacho aur nek amal karo, aur uss ke Rasool, Muhammad (صلى الله عليه وسلم) par iman lao, to Wo tumhe dohra hissa ata karega apni rehmat se aur wo tumhe aisa noor, aisi roshni yani ke Quran ke zariye ata karega, jis ko le kar tum chal sakogay…[11]
Sonch kar dekhiye, agar Quran ka noor nahi hoga iss duniya ki zindagi me, to hum sirat al-Mustaqeem par chal hi nahi sakte,
Dar-badar bhattak-tay rahenge, aur aaj yehi ho raha hai,
Hum log jagah jagah ki tthokar kha rahe hain.
Lafz-e-Mashaw par jo ahadith aayee hain, unn ka mafhoom aa raha hai;
Muwatta Imam Malik ki hadith, Mina se Jamarat shaitan ko patthar maarne ke liye paidal chal kar jaate, aur paidal chal kar wapas aate.[12]
Ibn Majah ki hadith, Fatah Makkah ke waqt Umrah me Tawaaf tawaaf ke dauraan, Hajr-e-aswad se Rukn al-Yamani tak tezi se chalna hai aur Rukn-e-Yamani se Hajr-e-aswad tak aram se chalna hai.[13]
Warna aam taur par Umrah me, Tawaf ke pehle teen chakkar tezi se chal kar aur baaqi chaar chakkar aram se chal kar karna hai.[14]
Bukhari ki ek hadith me, deen se phir jaane ke maane aye hain.[15] Hauz-e-Kauthar par ayenge Qiyamat ke din, lekin unhe bhaga diya jayega, Rasoolullah (صلى الله عليه وسلم) kahenge ke ye to mere ummati hain, lekin kaha jayega ke, ye aap ke laye huwe deen se phir gaye thay.
Lafz-e-Mashaw ka jo opposite hai, wo motionless, bina hilay khade ho jaane ke hain.[16] jo hamara chohta lafz hai iss ayat ka, Qaamu.
93. QAAMU ( They stand still ) قَامُوْا ( ق و م ) 2:20
Lafz-e-Qaamu ka root ya maddah (ق و م) hai, jis ke maane tthittak jaane ke ya bina hilay khade rehne ke hain.
Yehi root ke doosre alfaz jo hum iss se pehle sunn chuke hain, unn me;
Mustaqeem hai, jo hum Surah al-Fatiha me tafseel sunn chuke hain, aur
Lafz-e-Yuqeemoona hai, jo hum Surah al-Baqarah me pehle sunn chuke hain, jis ka matlab Namaz qayem karne ke aaye hain.
Issi se qiyamul lail bhi hai, Raat ko Namaz me khade rehne ke maane aaye hain.
Lafz-e-Qaamu ko Surah an-Nisa me Namaz ke sath istemaal karte huwe farmaya, “Yaqeenan Munafiq koshish kar rahe hain Allah ko dhoka dene ki aur Wo unn ko dhoka de kar rahega aur jab wo (yani Munafiqeen) khade hotay hain namaz ke liye to khade hote hain susst aur kahel ho kar, sirf logon ko dikhane ke liye aur Allah ki yaad hi nahi karte lekin bohot kum.[17]
To chalte chalte, hume apni namazon ka jaiza lena chahiye, kahin hamari namaz munfiqon ki namaz to nahi hai.
Namaz me Susst to hum bhi rehte hain,
Namaz parrhne me kahili to hum bhi karte hain, kya hum waqt par namaz ada kar rahe hain?
Ye sab apna apna jaiza le le, warna hum samajh rahe thay ke, hamari namaz to jannatiyon wali namaz hai, lekin nikli wo munafiq ki namaz to Qiyamat ke din problem ho jayegi.
Allah (سُبْحَانَهُ وَتَعَالَىٰ) se dua hai ke, bolne wale ko aur sunne walon ko ikhlaas ke sath namaz parrhne wala bana de.
Phir Surah al-Kahf me ashaab-e-kahf ke baare me farmaya ke, Aur hum ne unn ke dilon ko mazboot kar diya, jab wo (Badshah ke saamne) khade huwe, to unhone kaha ke hamara paalne wala malik to wo hai jo aasmaano aur zameen ka Rabb hai, aasmaano aur zameen ka paalne wala malik hai, hum hargiz uss ke siway kisi aur ko mabood samajh kar na pukaarenge, agar aisa kiya tab to hum ne bohot ghalat baat kahenge.[18]
To iss root me khade rehne ya establish karne ke maane hain.
Issi root se lafz-e-Qiyamat bhi hai, jiss din murdon ko zinda kiya jayega,[19] Iss ki aur doosre alfaaz ki tafseel Dars-e-Quran me aagay ayegi,
Jis me Lafz-e-Qaum bhi issi root se hai jis ke maane People, Log ya Urdu me bhi hum Qaum hi kehte hain.
Lafz-e-al-Qayyoom hai, Asma ul-Husna me, jis ka matlab hamesha qayem rehne wala, aur
Lafz-e-Muqaam bhi hai.
To inn sab ki tafseel hum aagay sunenge, jab ye lafz silsila wari tarteeb ke sath ayenge.
Lafz-e-Qaamu ka opposite jo hai, wo chalna-phirna hai.[20]
Aur iss lafz par jo ahadith aaye hain, unn ka mafhoom aa raha hai;
Bukhari ki hadith, Amma Aisha ne farmaya, baaz log Kaba ka tawaf kare Fajr ke baad aur baitth gaye sooraj tulu honay tak, phir khade ho gaye namaz parrhne ke liye…[21] Ishraaq ya Duha ki namaz parrhne.
Bukhari ki ek aur hadith me farmaya ke, Ramazan ka roza rakhne ke liye Rasoolullah (صلى الله عليه وسلم) ke sath sehri ki, phir Fajr ki namaz ke liye khade ho gaye,...[22]
Namaz ki jama’at me khade honay ke maane aaye hain.[23]ya jamat hone ke baad khade ho kar baqaya namaz poori karne ke maane aaye hain.[24]
Abu Dawood ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, jo qaum ya jo log ek jagah kisi mehfil me jama huwe jis me Allah ka zikr nahi huwa, aur jab wo uss ko khatam karke khade nahi hotay, lekin uss me se saday huwe murda janwar ki booh aa rahi hoti hai, aur wo unn ke liye hasrat ka bayes banegi.[25]
Mehfilon me hum baitth-te hain, Allah ko yaad hi nahi karte, Qiyamat ke din afsos karenge,
Hasrat karenge, hath malenge, kaash apni mehfilon me Allah ko yaad kar liya hota.
Lekin jab afsos karke koi faida nahi hoga.
To, Mehfil se utth khade hone ke maane aaye hain.[26]
Muslim ki ek lambi hadith-e-qudsi me farmaya, “...Aye mere bando, agar tum me se pehla aur tum me se aakhri, insaano me se aur jinno me se, yani tum sab ke sab mil kar, ek jagah khade ho jao aur Mujh se (yani Allah (سُبْحَانَهُ وَتَعَالَىٰ) se) jo chaaho wo maango, aur Main har ek ko, wo ata kar doon jo uss ne maanga hai, to wo sab kuch mila kar Allah ki milkiyat me koi kumi nahi ayegi, ya wo sab mil kar utna hi kum kar payenge, jitna ek suwi jo samandar me girr jaye, samandar ko kum karti hai…”[28]
Iss ayat ka paanchwa lafz aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 94we Sha’a hai.
94. SHAAA ( He willed ) شآءَ ( ش ى ء ) 2:20
Dr. Anees apni kitab me likte hain ke, Lafz-e-Sha’a ka root ya maddah (ش ى ء) hai, jis ke maane “Uss ne chaha”, “He willed” ke aaye hain.
Surah al-Kahf me ek jagah farmaya, “Aur aap (صلى الله عليه وسلم) keh dijiye ke, Ye Quran tumhare paalne walay malik ki taraf se haq hai, to jo chahe iman laye aur jo chahe kufr kare…”[29]
To iss ayat me free will ki baat ho rahi hai.
Phir Surah al-Kahf me hi ek aur jagah do doston ka waqiya record karte huwe farmaya, “Aur jab tu apne baagh me dakhil huwa to tu nay, Ma Sha’a Allahu La Quwwata illa Billah, kyun na kaha…” yani ye sab Allah ke fazl aur karam se hai, uss ne jo chaha ata kiya.
Ye lafz Quran aur ahadith me bohot baar aya hai.
Ahadith iss lafz par bohot hain, kuch ahem cheezen bayan karke aagay badhtay hain, aur yahan bhi ahadith ka mafhoom aa raha hai;
Abu Dawood ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, “Ye mat kaho jo Allah chahe aur jo fulan chahe, balke ye kaho ke, jo Allah chahe aur uss ke baad fulan chahe”.[30]
Adab al-Mufrad ki hadith, Ek shakhs Rasoolullah (صلى الله عليه وسلم) se kaha ke, Jo Allah chahe aur jo aap (صلى الله عليه وسلم) chahe. Rasoolullah (صلى الله عليه وسلم) ne uss se kaha ke, tum ne mujhe Allah ke barabar tthehra diya, wohi hota hai jo sirf Allah chahta hai.[31]
Nasai ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Agar koi qasam khata hai aur In Sha Allah kehta hai, to usay ikhtiyar hai, choice hai ke agar wo chahe to uss qasam ko poora kare, aur agar chahe to na kare.[32]
Muslim ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Jab tum me se kisi ko dawat di jaye, to wo usay qabool kare, phir mehfil me wo chahe to khana khaye, aur agar chahe to na khaye.”[33] Lekin dawat se inkaar nahi kar sakta.
Phir Sunan an-Nasai me witr ke baare me farmaya ke, “Jo shakhs saat rakat witr parrhna chahta hai, wo parrhe,
Aur jo paanch rakat witr parrhna chahta hai, wo parrhe,
Aur jo teen rakat witr parrhna chahta hai, wo parrhe,
Aur jo ek rakat witr parrhna chahta hai, wo parrhe,
Aur jo isharon ke sath parrhna chahe, wo parrhe.[34]
Tirmidhi ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Jab bhi log kisi mehfil me baitth-tay hain, jis me wo Allah ka zikr nahi karte, yani Allah ko yaad nahi karte aur na apne Rasool (صلى الله عليه وسلم) par durood bhejtay hain, to aisi mehfil ya aisa ijtema unn ke liye hasrat ka ya gham ka baa’is hoga, Agar Allah chahega to unn ko azab dega aur agar chahega to maaf kar dega.[35]
Aisi aur kayee saari ahadith hain iss lafz par.
Ab iss ayat ka chhetta lafz aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 95we Kullu hai.
95. KULL ( Every or All ) كُلِّ ( ك ل ل ) 2:20
Lafz-e-Kull ka root ya maddah (ك ل ل) hai, jis ke maane “Har Ek” ya “Tamam” ke aaye hain.
Jab ye lafz Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke liye istemaal hota hai to, Har ek cheez ya tamam cheezen shamil ho jaati hain, kyun ke, Allah iss kayenaat ki har ek cheez par qadir hai.
Lekin jab ye lafz kisi insaan ke baare me istemaal hota hai, jaisa ke, Surah al-Kahf me Zul Qarnain ke baare me farmaya, Hum ne usay zameen me bada iqtedaar ata kiya tha aur usay har tarah ke asbaab aur wasail muhayya kiye thay.[36]
Iss ka ye matlab nahi ke, wo jo chahe kare, lekin iss ka ye matlab hai ke, ek badshah hone ke naate, uss ko jin cheezon ki zaroorat thi, wo sab kuch Allah ne ata kiya tha.
To jab Kullu, insaano ke liye istemaal hota hai to, uss me limitation hota hai, insaan ka bas jitna hona chahiye utna hi, uss zyada nahi.
Iss lafz ahadith bhi bohot zyada hain, kyun ke, ye aam istemaal me aane wala lafz hai, jaisa ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Har do azano ke beech me salat hai, matlab har azan aur iqamat ke beech me namaz hai.
Fajr ki azan aur iqamat ke beech me - do rakat sunnat hai,
Duhr ki azan aur iqamat ke beech me - chaar rakat sunnat hai,
Asr ki azan aur iqamat ke beech me - chaar rakat nafl hai, aur aap (صلى الله عليه وسلم) ne rehmat ki dua ki uss shakhs par jo ye chaar rakat nafl parrhta hai.[37]
Maghrib ki azan aur iqamat ke beech me - do rakat nafl hai.
Isha ki azan aur iqamat ke beech me - chaar rakat nafl hai.
Iss ayat me do aur alfaaz baaqi hai, wo hum next Saturday In Sha Allah Surah al-Baqarah ki tafseer me agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
[6] Jabir b.Abd Allah reported the Prophet (ﷺ) as saying: Gather your children when darkness spreads, or in the evening (according to Musaddad), for the jinn are abroad and seize them.
[7] Narrated Jabir bin `Abdullah: The Prophet (ﷺ) said, "Cover your utensils and tie your water skins, and close your doors and keep your children close to you at night, as the Jinns spread out at such time and snatch things away. When you go to bed, put out your lights, for the mischief-doer (i.e. the rat) may drag away the wick of the candle and burn the dwellers of the house." Ata said, "The devils." (instead of the Jinns).
Jabir reported God’s messenger as saying, “When the darkness of night comes, or in the evening, collect your children, for the devil is abroad at that time, and when an hour of the night has passed let them free and shut the doors, making mention of God’s name, for the devil does not open a shut door. Tie up you buckets, mentioning God's name; cover up your vessels, mentioning God’s name, even though you should just put something on them, and extinguish your lamps.” [Bukhari and Muslim] In a version by Bukhari he said, “Cover up the vessels, tie the water-skins, shut the doors, and gather your children in the evening, for the jinn are abroad and seize them; and extinguish the lamps when you go to sleep, for a mouse often drags a wick and burns a household.” In a verison by Muslim he said, “Cover the vessel, tie up the water-skin, shut the doors and extinguish the lamp, for the devil does not loosen a water-skin, or open a door, or uncover a vessel. If all one can do is to put a piece of wood over his vessel and mention God's name let him do so, for a mouse sets a house on fire over its inhabitants.” In a version by him he said, “Do not let your animals and children go at large when the sun sets till the first and darkest part of the night has passed, for the devil is sent out; from the time the sun sets till the first and darkest part of the night is past.” In a version by him he said, “Cover the vessel and tie up the water-skin, for there is a night in the year when pestilence descends, and it does not pass an uncovered vessel or an untied water-skin without some of that pesti- lence descending into it.”
[8] Sa'eed narrated from Qatadah: "We wrote to Ibrahim bin Yazid An-Nakha'i asking him about breast-feeding. He wrote back saying that Shuraih had narrated that 'Ali and Ibn Mas'ud used to say: 'A little or a lot of breast-feeding makes marriage prohibited.'" In his book, it said that Abu Ash-Sha'tha' Al-Muharibi narrated that 'Aishah had told him that the Prophet of Allah used to say: "Suckling (Al-Khatfah) once or twice does not make (marriage) prohibited."
[12] Yahya related to me from Malik from Abd ar-Rahman ibn Qasim from his father that when people went to stone the jamras they would walk both going there and coming back. The first one to ride was Muawiya ibn Abi Sufyan.
[13] It was narrated that Ibn ‘Abbas said: “During his ‘Umrah after Hudaibiyah – when they wanted to enter Makkah – the Prophet (ﷺ) said to his Companions: ‘Your people will see you tomorrow, so let them see you looking strong.’ When they entered the mosque, they touched the corner and started to walk briskly, and the Prophet (ﷺ) was with them. When they reached the Yemenite Corner, they walked normally to the Black Corner (the corner where the Black Stone is), then they walked briskly until they reached the Yemenite Corner, then they walked normally to the Black Corner. They did that three times, then they walked normally for four circuits.”
حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَنْبَأَنَا مَعْمَرٌ، عَنِ ابْنِ خُثَيْمٍ، عَنْ أَبِي الطُّفَيْلِ، عَنِ ابْنِ عَبَّاسٍ، قَالَ قَالَ النَّبِيُّ ـ صلى الله عليه وسلم ـ لأَصْحَابِهِ حِينَ أَرَادُوا دُخُولَ مَكَّةَ فِي عُمْرَتِهِ بَعْدَ الْحُدَيْبِيَةِ " إِنَّ قَوْمَكُمْ غَدًا سَيَرَوْنَكُمْ فَلَيَرَوُنَّكُمْ جُلْدًا " . فَلَمَّا دَخَلُوا الْمَسْجِدَ اسْتَلَمُوا الرُّكْنَ وَرَمَلُوا وَالنَّبِيُّ ـ صلى الله عليه وسلم ـ مَعَهُمْ حَتَّى إِذَا بَلَغُوا الرُّكْنَ الْيَمَانِيَّ مَشَوْا إِلَى الرُّكْنِ الأَسْوَدِ ثُمَّ رَمَلُوا حَتَّى بَلَغُوا الرُّكْنَ الْيَمَانِيَّ ثُمَّ مَشَوْا إِلَى الرُّكْنِ الأَسْوَدِ فَفَعَلَ ذَلِكَ ثَلاَثَ مَرَّاتٍ ثُمَّ مَشَى الأَرْبَعَ .
[14] Narrated Abdullah ibn Abbas: The Prophet (ﷺ) wore the mantle under his right armpit with the end over his left shoulder, and touched the corner (Black Stone), then uttered "Allah is most great" and walked proudly in three circuits of circumambulation. When they (the Companions) reached the Yamani corner, and disappeared from the eyes of the Quraysh, they walked as usual; When they appeared before them, they walked proudly with rapid strides. Thereupon the Quraysh said: They look to be the deer (that are jumping). Ibn Abbas said: Hence this became the sunnah (model behaviour of the Prophet).
[15] Narrated Asma': The Prophet (ﷺ) said, "I will be at my Lake-Fount (Kauthar) waiting for whoever will come to me. Then some people will be taken away from me whereupon I will say, 'My followers!' It will be said, 'You do not know they turned Apostates as renegades (deserted their religion).'" (Ibn Abi Mulaika said, "Allah, we seek refuge with You from turning on our heels from the (Islamic) religion and from being put to trial").
[21] Narrated `Urwa from Aisha: Some people performed Tawaf (of the Ka`ba) after the morning prayer and then sat to listen to a preacher till sunrise, and then they stood up for the prayer. Then Aisha commented, "Those people kept on sitting till it was the time in which the prayer is disliked and after that they stood up for the prayer."
حَدَّثَنَا الْحَسَنُ بْنُ عُمَرَ الْبَصْرِيُّ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، عَنْ حَبِيبٍ، عَنْ عَطَاءٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ أَنَّ نَاسًا، طَافُوا بِالْبَيْتِ بَعْدَ صَلاَةِ الصُّبْحِ، ثُمَّ قَعَدُوا إِلَى الْمُذَكِّرِ، حَتَّى إِذَا طَلَعَتِ الشَّمْسُ قَامُوا يُصَلُّونَ فَقَالَتْ عَائِشَةُ ـ رضى الله عنها ـ قَعَدُوا حَتَّى إِذَا كَانَتِ السَّاعَةُ الَّتِي تُكْرَهُ فِيهَا الصَّلاَةُ قَامُوا يُصَلُّونَ.
[22] Narrated Anas: Zaid bin Thabit said, "We took the "Suhur" (the meal taken before dawn while fasting is observed) with the Prophet (ﷺ) and then stood up for the (morning) prayer." I asked him how long the interval between the two (Suhur and prayer) was. He replied, 'The interval between the two was just sufficient to recite fifty to Sixth 'Ayat."
حَدَّثَنَا عَمْرُو بْنُ عَاصِمٍ، قَالَ حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، أَنَّ زَيْدَ بْنَ ثَابِتٍ، حَدَّثَهُ أَنَّهُمْ، تَسَحَّرُوا مَعَ النَّبِيِّ صلى الله عليه وسلم ثُمَّ قَامُوا إِلَى الصَّلاَةِ. قُلْتُ كَمْ بَيْنَهُمَا قَالَ قَدْرُ خَمْسِينَ أَوْ سِتِّينَ ـ يَعْنِي آيَةً ـ ح.
[23] Narrated Al-Bara: (And Al-Bara was not a liar) Whenever we offered prayer with the Prophet (ﷺ) and he raised his head from the bowing, we used to remain standing till we saw him prostrating.
Al-Bara who is not a liar said; when they (the companions) raised their heads from bowing along with the Messenger of Allah (ﷺ), they would stand up, and when they saw him that he went down in prostration, they would prostrate (following the prophet).
It was narrated from Jabir bin ‘Abdullah that the Prophet (ﷺ) led his Companions in the fear prayer. He led them all in bowing, then the Messenger of Allah (ﷺ) and the row nearest him prostrated, and the others stood up, then when he stood up, they prostrated twice by themselves. Then the front row moved back and took their place, and they moved forward until they formed the front row. Then the Prophet (ﷺ) led them all in bowing, then the Messenger of Allah (ﷺ) and the row nearest to him prostrated, and when they raised their heads, the others prostrated twice. So all of them bowed with the Prophet (ﷺ) and some of them prostrated by themselves, and the enemy was in the direction of the Qiblah.
حَدَّثَنَا أَحْمَدُ بْنُ عَبْدَةَ، حَدَّثَنَا عَبْدُ الْوَارِثِ بْنُ سَعِيدٍ، حَدَّثَنَا أَيُّوبُ، عَنْ أَبِي الزُّبَيْرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، أَنَّ النَّبِيَّ ـ صلى الله عليه وسلم ـ صَلَّى بِأَصْحَابِهِ صَلاَةَ الْخَوْفِ فَرَكَعَ بِهِمْ جَمِيعًا ثُمَّ سَجَدَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ وَالصَّفُّ الَّذِينَ يَلُونَهُ وَالآخَرُونَ قِيَامٌ حَتَّى إِذَا نَهَضَ سَجَدَ أُولَئِكَ بِأَنْفُسِهِمْ سَجْدَتَيْنِ ثُمَّ تَأَخَّرَ الصَّفُّ الْمُقَدَّمُ حَتَّى قَامُوا مُقَامَ أُولَئِكَ وَتَخَلَّلَ أُولَئِكَ حَتَّى قَامُوا مُقَامَ الصَّفِّ الْمُقَدَّمِ فَرَكَعَ بِهِمُ النَّبِيُّ ـ صلى الله عليه وسلم ـ جَمِيعًا ثُمَّ سَجَدَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ وَالصَّفُّ الَّذِي يَلُونَهُ فَلَمَّا رَفَعُوا رُءُوسَهُمْ سَجَدَ أُولَئِكَ سَجْدَتَيْنِ فَكُلُّهُمْ قَدْ رَكَعَ مَعَ النَّبِيِّ ـ صلى الله عليه وسلم ـ وَسَجَدَتْ طَائِفَةٌ بِأَنْفُسِهِمْ سَجْدَتَيْنِ وَكَانَ الْعَدُوُّ مِمَّا يَلِي الْقِبْلَةَ .
[24] 'Urwa b. al Mughira b. Shu'ba reported it on the authority of his father that he said: The Messenger of Allah (ﷺ) lagged behind (in a journey) and I also lagged behind along with him. After having relieved himself he said: Have you any water with you? I brought to him a jar of water; he washed his palms, and face, and when he tried to get his forearms out (he could not) for the sleeve of the gown was tight. He, therefore, brought them out from under the gown and, throwing it over his shoulders, he washed his forearm. He then wiped his forelock and his turban and his socks. He then mounted and I also mounted (the ride) and came to the people. They had begun the prayer with 'Abd ar-Rabmin b. 'Anf leading them and had completed a rak'a. When he perceived the presence of the Messenger of Allah (ﷺ) he began to retire. He (the Holy Prophet) signed to him to continue and offered prayer along with them. Then when he had pronounced the salutation, the Apostle (ﷺ) got up and I also got up with him, and we offered the rak'a which had been finished before we came.
[25] Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, "Those people who leave a gathering in which they have not remembered Allah, will conclude it as if it has foul odour similar to that of a rotten carcass of a donkey. And it will be a cause of grief to them." [Abu Dawud].
وعن أبي هريرة رَضِيَ اللَّهُ عَنهُ قال، قال رَسُول اللَّهِ ﷺ: "ما من قوم يقومون من مجلس ولا يذكرون اللَّه تعالى فيه إلا قاموا عن مثل جيفة حمار وكان لهم حسرة" ((رَوَاهُ أبُو دَاوُدَ بإسناد صحيح)).
He reported God's messenger as saying, "People who arise from an assembly in which they did not remember God will be just as if they had got up from an ass's corpse, and it will be a cause of grief to them." [Ahmad and Abu Dawud transmitted it]
[26] Narrated Anas bin Malik: When Allah's Messenger (ﷺ) married Zainab bint Jahsh, he invited the people to a meal. They took the meal and remained sitting and talking. Then the Prophet (showed them) as if he is ready to get up, yet they did not get up. When he noticed that (there was no response to his movement), he got up, and the others too, got up except three persons who kept on sitting. The Prophet (ﷺ) came back in order to enter his house, but he went away again. Then they left, whereupon I set out and went to the Prophet (ﷺ) to tell him that they had departed, so he came and entered his house. I wanted to enter along with him, but he put a screen between me and him. Then Allah revealed: 'O you who believe! Do not enter the houses of the Prophet...' (33.53)
حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الرَّقَاشِيُّ، حَدَّثَنَا مُعْتَمِرُ بْنُ سُلَيْمَانَ، قَالَ سَمِعْتُ أَبِي يَقُولُ، حَدَّثَنَا أَبُو مِجْلَزٍ، عَنْ أَنَسِ بْنِ مَالِكٍ ـ رضى الله عنه ـ قَالَ لَمَّا تَزَوَّجَ رَسُولُ اللَّهِ صلى الله عليه وسلم زَيْنَبَ ابْنَةَ جَحْشٍ دَعَا الْقَوْمَ، فَطَعِمُوا ثُمَّ جَلَسُوا يَتَحَدَّثُونَ وَإِذَا هُوَ كَأَنَّهُ يَتَهَيَّأُ لِلْقِيَامِ فَلَمْ يَقُومُوا، فَلَمَّا رَأَى ذَلِكَ قَامَ، فَلَمَّا قَامَ قَامَ مَنْ قَامَ، وَقَعَدَ ثَلاَثَةُ نَفَرٍ فَجَاءَ النَّبِيُّ صلى الله عليه وسلم لِيَدْخُلَ فَإِذَا الْقَوْمُ جُلُوسٌ ثُمَّ إِنَّهُمْ قَامُوا، فَانْطَلَقْتُ فَجِئْتُ فَأَخْبَرْتُ النَّبِيَّ صلى الله عليه وسلم أَنَّهُمْ قَدِ انْطَلَقُوا، فَجَاءَ حَتَّى دَخَلَ، فَذَهَبْتُ أَدْخُلُ فَأَلْقَى الْحِجَابَ بَيْنِي وَبَيْنَهُ فَأَنْزَلَ اللَّهُ {يَا أَيُّهَا الَّذِينَ آمَنُوا لاَ تَدْخُلُوا بُيُوتَ النَّبِيِّ} الآيَةَ
[27] It was narrated that Anas said: "Some people from 'Uraynah came to the Messenger of Allah [SAW] and the Messenger of Allah [SAW] said to them: 'Why don't you go out to our camels and stay with them and drink their milk and urine?' So they did that, and when they recovered, they went to the herdsman of the Messenger of Allah [SAW] and killed him, reverted to being disbelievers, and drove off the camels of the Prophet [SAW]. He sent (men) after them, and they were brought to him. He had their hands and feet cut off, and their eyes gouged out."
أَخْبَرَنَا عَلِيُّ بْنُ حُجْرٍ، قَالَ أَنْبَأَنَا إِسْمَاعِيلُ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ، قَالَ قَدِمَ عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم أُنَاسٌ مِنْ عُرَيْنَةَ فَقَالَ لَهُمْ رَسُولُ اللَّهِ صلى الله عليه وسلم " لَوْ خَرَجْتُمْ إِلَى ذَوْدِنَا فَكُنْتُمْ فِيهَا فَشَرِبْتُمْ مِنْ أَلْبَانِهَا وَأَبْوَالِهَا " . فَفَعَلُوا فَلَمَّا صَحُّوا قَامُوا إِلَى رَاعِي رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَتَلُوهُ وَرَجَعُوا كُفَّارًا وَاسْتَاقُوا ذَوْدَ النَّبِيِّ صلى الله عليه وسلم فَأَرْسَلَ فِي طَلَبِهِمْ فَأُتِيَ بِهِمْ فَقَطَّعَ أَيْدِيَهُمْ وَأَرْجُلَهُمْ وَسَمَلَ أَعْيُنَهُمْ .
[28] Abu Dharr (May Allah be pleased with him) said: The Prophet (ﷺ) said, "Allah, the Exalted, and Glorious, said; 'O My slaves, I have prohibited Myself injustice; and have made oppression unlawful for you, so do not oppress one another. O My slaves, all of you are liable to err except the one whom I guide on the Right Path, so seek guidance from Me so that I will guide you to the Right Path. O My slaves, all of you are hungry except the one whom I feed, so ask food from Me, I will feed you. O My slaves, all of you are naked except those whom I clothe, so ask clothing of Me and I shall clothe you. O My slaves, you commit sins night and day and I forgive all sins, so seek My forgiveness and I shall forgive you. O My slaves, you can neither do Me any harm nor can you do Me any good. O My slaves, were the first of you and the last of you, the human of you and jinn of you to be as pious as the most pious heart of any man of you, that would not increase My domain a thing. O My slaves, were the first of you, and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any man of you, that would not decrease My domain in a thing. O My slaves, were the first of you and the last of you, the human of you and the jinn of you to stand in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more than a needle decrease the sea if put into it. O My slaves, it is but your deeds that I reckon for you and then recompense you for, so let him who finds good (i.e., in the Hereafter) praise Allah and let him who finds other than that blame no one but himself."'. [Muslim].
السابع عشر: عن سعيد بن عبد العزيز، عن ربيعة بن يزيد، عن أبي إدريس الخولاني، عن أبي ذر جندب بن جنادة، رضي الله عنه، عن النبي صلى الله عليه وسلم فيما يروى عن الله تبارك وتعالى أنه قال: " ياعبادي إني حرمت الظلم على نفسي وجعلته بينكم محرماً فلا تظالموا، يا عبادي كلكم ضال إلا من هديته؛ فاستهدوني أهدكم، يا عبادي كلكم جائع إلا من أطعمته؛ فاستطعموني أطعمكم،يا عبادي كلكم عارٍ إلا من كسوته، فاستكسوني أكسكم، يا عبادي إنكم تخطئون بالليل والنهار وأنا أغفر الذنوب جميعا، فاستغفروني أغفرلكم، ياعبادي إنكم لن تبلغوا ضري فتضروني، ولن تبلغوا نفعي فتنفعوني، يَا عِبَادي ، لَوْ أنَّ أوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجنَّكُمْ كَانُوا عَلَى أتْقَى قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ مَا زَادَ ذلِكَ في مُلكي شيئاً . يَا عِبَادي ، لَوْ أنَّ أوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجنَّكُمْ كَانُوا عَلَى أفْجَرِ قَلْبِ رَجُلٍ وَاحِدٍ مَا نَقَصَ ذلِكَ من مُلكي شيئاً، يا عبادي لو أن أولكم وآخركم، وإنسكم وجنكم قاموا في صعيد واحد، فسألوني فأعطيت كل إنسان مسألته، ما نقص ذلك مما عندي إلا كما ينقص المخيط إذا أدخل البحر، يا عبادي إنما هي أعمالكم أحصيها لكم، ثم أوفيكم إياها، فمن وجد خيراً فليحمد الله، ومن وجد غير ذلك فلا يلومن إلا نفسه". قال سعيد: كان أبو إدريس إذا حدث بهذا الحديث جثا على ركبتيه. رواه مسلم. (20).
[30] Narrated Hudhayfah: The Prophet (ﷺ) said: Do not say: "What Allah wills and so and so wills," but say: "What Allah wills and afterwards so and so wills.
حَدَّثَنَا أَبُو الْوَلِيدِ الطَّيَالِسِيُّ، حَدَّثَنَا شُعْبَةُ، عَنْ مَنْصُورٍ، عَنْ عَبْدِ اللَّهِ بْنِ يَسَارٍ، عَنْ حُذَيْفَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " لاَ تَقُولُوا مَا شَاءَ اللَّهُ وَشَاءَ فُلاَنٌ وَلَكِنْ قُولُوا مَا شَاءَ اللَّهُ ثُمَّ شَاءَ فُلاَنٌ " . حكم: صحيح (الألباني)
[31] Ibn 'Abbas said, "A man said, to the Prophet, 'Whatever Allah wills and you will.' He said, 'You have put an equal with Allah. It is what Allah alone wills.'"
[32] It was narrated from Ibn 'Umar that the Messenger of Allah said: "Whoever swears an oath and says, 'If Allah wills,' then he has the choice: If he wishes, he may go ahead, and if he wishes he may not."
[33] Jabir (Allah be pleased with him) reported that Allah's Messenger (may peace he upon him) said: When any one of you is invited to a feast, he should accept it. He may eat if he likes, or he may abandon (eating) if he likes. Ibn Mathanni did not make mention of the word" feast".
[34] Sufyan narrated from Az-Zuhri, from 'Ata bin Yazid, from Abu Ayyub, who said: "Whoever wants to pray witr with seven (rak'ahs) let him do so, and whoever wants to pray witr with five (rak'ahs) let him do so, and whoever wants to pray witr with three rak'ahs, let him do so; and whoever wants to pray witr with one rak'ah, let him do so, and wants to do so gesturing, let him do so.'"
[35] Abu Hurairah (May Allah be pleased with him) reported: The Prophet (ﷺ) said, "Whenever a group of people sit in a gathering in which they do not remember Allah the Exalted, nor supplicate to elevate the rank of their Prophet, such a gathering will be a cause of grief to them. If Allah wills, He will punish them, and if He wills He will forgive them." [At-Tirmidhi].
وعنه عن النبي صلى الله عليه وسلم قال: "ما جلس قوم مجلساً لم يذكروا الله تعالى فيه، ولم يصلوا على نبيهم فيه، إلا كان عليهم ترة؛ فإن شاء عذبهم، وإن شاء غفر لهم" ((رَوَاهُ التِّرمِذِيُّ وَقَالَ: "حَدِيثٌ حَسَنٌ")).
[37] Ibn Umar reported: The Prophet, peace and blessings be upon him, said, “May Allah have mercy on a person who prays four cycles before afternoon prayer.”
عَنْ ابْنِ عُمَرَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ رَحِمَ اللَّهُ امْرَأً صَلَّى قَبْلَ الْعَصْرِ أَرْبَعًا - 430 سنن الترمذي كتاب الصلاة باب ما جاء في الأربع قبل العصر - 430 المحدث الألباني خلاصة حكم المحدث حسن في صحيح الترمذي
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum Surah al-Baqarah ki 19wi ayat ki tafseer me hum Lafz-e-Maut ka doosra hissa sunn rahe the, aaj ke dars me 19wi ayat ki tafseer aagay sunenge.
Ya unn ki misal aisi hai jaise aasman se bade zor ki barish baras rahi hai, uss me andhere bhi hain, badalon ki garaj aur bijli (ki chamak) bhi, to ye bijli ke zor daar kadakne ki wajah se (darr kar) maut ke khauf se kano me apni ungliyan tthos li hain aur Allah kafiron ko har taraf se ghere huwe hai.
Iss ayat ke gyara alfaaz me se hum 10 alfaaz ke maane sunn chuke hain, aur 11wa Lafz Muheet hai.
Lafz-e-Maut per kuch baatein bayan karke aagay badhte hain;
Maut se aamna saamna
Sahih Bukhari ki hadith, Jab maut ka farishta Musa (عَلَيْهِ ٱلسَّلَامُ) ke paas aya, to unhone zor se thappad maar kar unki ek aankh kharab kar di.
Farishta wapas apne rab ke paas wapas gaya aur kaha ke aap ne mujhe ek aisay bande ke paas bheja hai jo marna nahi chahta.
Allah taala ne unki aankh theek kar di aur farmaya ke wapas jao aur Musa (عَلَيْهِ ٱلسَّلَامُ) se kaho ke woh apna haath bail ki peeth par rakh de, aur unke haath ke neechay jitne baal honge utne saal tak aap ki zindagi badha di jayegi."
chunanchay farishta Musa (عَلَيْهِ ٱلسَّلَامُ) ke paas aaya aur unhe Allah tala ki pesh-kash batayi,
To Musa (عَلَيْهِ ٱلسَّلَامُ) ne poocha aye mere rab iss ke aage kya ho ga?
Uss ke aagay tumhari mout hogi, toh iss per Musa (عَلَيْهِ ٱلسَّلَامُ) ne kaha ke phir to maut abhi honay di jiye...[1]
Bukhari ki ek aur hadith ka mafhoom, Jab Rasool Allah (صلى الله عليه وسلم) sehatmand thay to ye farmaya karte thay ke, "kisi nabi ko uss waqt tak maut nahi aati jab tak ke unhone jannat mein apni jagah nah dekh li ho, phir unhe ikhtiyar diya jata hai”,
Jab Aap (صلى الله عليه وسلم) maut ke kareeb pahunche, jab ke aap (صلى الله عليه وسلم) ka sar Amma Aisha ki godh me tha, aap behosh ho gaye, phir bedaar huwe, aur aap (صلى الله عليه وسلم) ne chhat ki taraf dekha aur farmaya, اللَّهُمَّ الرَّفِيقَ الأَعْلَى"”, Aye Allah, (jo sab se) behtareen saathi (hai)"
toh Amma Aisha (أم ٱلْمُؤْمِنِين) samajh gayee ke, aap (صلى الله عليه وسلم) hamare sath rehne ko ikhtiyar nahi kar rahe hain, ek aur hadith me farmaya ke, Amma Aisha samajh gayi ke wo choice aap (صلى الله عليه وسلم) de di gayee aur aap Allah (سُبْحَانَهُ وَتَعَالَىٰ) ka sath pasand kar liye, choose kar liye aur jo aakhri kalimaat aap (صلى الله عليه وسلم) keh rahe thay ” اللَّهُمَّ الرَّفِيقَ الأَعْلَى", “O! Allah, (with) the highest Companion”[2]
Inn do ahadith se pata chala ke, Rasool Allah (صلى الله عليه وسلم) ko aur har Nabi aur Rasool ko iss tarah ki choice di gayi ke wo chahe toh iss duniya mein hamesha ke liye reh sakte hain, ya nahi,
Aur agar aap (صلى الله عليه وسلم) iss duniya ko pasand farmate toh kya hota ye hum nahi jaante,
Bachpan me, hum me se kisi ne hamare walid se ye poochha tha ke, agar Rasoolullah (صلى الله عليه وسلم) iss duniya ko select kar lete to kya hota, to hamare walid sahab, Allah Jannat naseeb kare, kisi aalim se poochh kar bataya ke, aap (صلى الله عليه وسلم) sirf maujood hotay, aap ki nabuwwat khatam ho jaati, aap decommission ho jaate lekin maujood hotay.
Ye khayal baar baar ata ke, agar aap (صلى الله عليه وسلم) hotay to kum-az-kum hum unn ko dekh sakte, aur ye khayal bhi ata ke, agar hum gunah karte to aap ke saamne kaise jaate, waghairah, waghairah.
Ab haal hi me, kisi dost ne kaha ke, agar aisa hota to Allah (سُبْحَانَهُ وَتَعَالَىٰ) iss duniya ko hi jannat bana deta, warna choice dene ka kya matlab hai?
Tamam anbiya ko ye choice di gayee aur kisi nabi ne, duniya ko choose nahi kiya, sab ne Allah ka sath pasand kiya.
Asal baat to ye hai ke, ye sab batein hume nahi sonchna chahiye, kyun ke, agar aisa hota to kya hota par ek hadith ka mafhoom hai ke, aap (صلى الله عليه وسلم) ne farmaya, agar aur magar shaitan ke liye darwaza khol dete hain.[3]
To agar Rasoolullah (صلى الله عليه وسلم) iss duniya ko ikhtiyar karte to kya hota, hume nahi maloom, kyun ke,
Zahiri taur per Rasool Allah (صلى الله عليه وسلم) ne iss duniya ko nahi pasand kiya aur Allah (سُبْحَانَهُ وَتَعَالَىٰ) ka saath pasand kiya, sab se behtreen sathi ke saath rehna pasand kiya.
Tirmidhi ki hadith, farmaya Rasool Allah (صلى الله عليه وسلم) ne ke, shaheed ko mout ke chhu-ne ka ehsas nahi hota siwaye iss ke, jaise kisi keeday ke katne ka ehsas hota hai. [4],[5]
Maut say Nafrat (كراهية الموت)
Quran mein aata hai ke, Aur tum paoge tamam insaano se zyada harees ya greedy, iss duniya ki zindagi par, yahan tak ke mushrikon se bhi zyada greedy (yahoodiyon ko), unn me se har ek ki ye khwahesh ha ke kisi tarah, uss ki umar hazar saal ki ho jaye, magar itni lambi umar uss ko mil bhi jaye to usay azab se to nahi bacha sakti, aur jo kaam ye karte hain, Allah (سُبْحَانَهُ وَتَعَالَىٰ) dekh raha hai.
Aaj mushrikon ke paas kya hai, punar janam hai, dobara wo zinda ho kar iss duniya me aayenge, kyun ke, maut par inn ka koi bass nahi
Aur Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke, mushrikon se bhi zyada lambi zindagi ki tamanna, yahoodiyon ko hai - jo ek hazar baras jeena chahte hain aur marna nahi chahte.
Phir Allah (ربُّ الْعِزَّت) ne farmaya ke, ye lambi zindagi unhe dozaq ke azab se nahi bacha sakti, iss par hum aagay baat karenge.
Maut se nafrat to hum sab ko hai, Muslim ki ek hadith me Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, jo Allah se milna chahta hai, Allah uss se milna chahta hai aur jo Allah se nahi milna chata, Allah uss se nahi milna chahta.
Iss par Amma Aisha (رَضِيَ ٱللَّٰهُ عَنْها) ne aap (صلى الله عليه وسلم) se kaha ke, Maut se karahiyat, maut se nafran to hum sab karte hain, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, main iss ki baat nahi kar raha hoon…[6]
Abu Dawood ki ek hadith me, jo asal karahiyat hai maut se,..., uss ka zikr aa raha hai ke, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, “Jald hi log tum par hamla karne ke liye ek doosre ko dawat denge, jaisa ke log khana khaate waqt doosron ko dawat dete hain.
Kisi ne sawal kiya ke, kya uss waqt hamari tedad ki kami ki wajah se aisa hoga?
Aap (صلى الله عليه وسلم) ne farmaya: Nahi! Uss waqt tum bohot zyada hogay, lekin tum sailab ke jhaag aur kachre ki tarah hogay, aur Allah (سُبْحَانَهُ وَتَعَالَىٰ) tumhare dushman ke seeno se tumhara khauf nikal dega aur tumhare dilon me wahn daal dega,
Kisi ne poocha ke, ye wahn kya hai? Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Hubb ad-Duniya wa Karahiyatul Maut, matlab duniya ki mohabbat aur Maut se Nafrat.[7]
Issi liye aap (صلى الله عليه وسلم) ne farmaya, Maut ko yaad karte raha karo, uss ke liye kya karna hai, Qabron ki ziyarat karna chahiye.
Maut kitni door hai?
Log aakar Rasool Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) say baar baar poochte thay ke Qayamat kab aayegi, ye jo aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) hume baar baar Qayamat qayamat bolkar dara-te hain, toh ye kab aayegi?
Quran mein Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne farmaya, Aye Nabi (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) inn se keh dijiye ke aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) nahi jaante ke qayamat kab aayegi.
Ek aur hadith mein aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) farmaya ke tumhari qayamat utni hi door hai jitni ke tumhari maut, aur tumne uss ke liye kya tayari ki hai?
Ek aur hadith mein farmaya ke jab mein namaz mein ek salam pherta hoon to mujhe pata nahi hota ke doosra salam bhi pher paaonga ya nahi, ya uss se pehlay meri maut aa jayegi.
Toh insaan ki maut kitni door hai? chand lamhe, few seconds, only.
Toh insaan ki qayamat kitni door hai? Jitni door maut hai utni door Qiyamat hai, kyun ke, insaan ka inteqaal hoga aur wo jab utthega to Qiyamat ke din utthega.
Ye maut ke baare me sunn kar depress nahi ho jana hai, al-Adab al-Mufrad ki ek hadith se iss topic ko hum positive note par khatam karte hain, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Jab iss kayenaat ka aakhri lamha aa jaye aur tumhare hath me, ek tehni ho, ya ek pauda ho jo wo lagane ja raha tha, to usay chahiye ke uss paude ko laga de.[8]
Maut saamne khadi hai, niyyat nek kaam ki thi, mauqa hai to nek kaam kar le.
Momin ke liye, koshish hi koshish hai ye zindagi,
Sonch kar dekhiye, kayenaat khatam hone ja rahi hai…ek maukha hai to usay istemaal kar le.
To ye tha, Lafz-e-Maut par teesra hissa, ab iss ke aagay iss ayat ka aakhri lafz Muheet hai.
89. MUHIIT ( Encompasser ) مُحِيطٌ ( ح و ط ) 2:19
Lafz-e-Muheet ka root ya maddah (ح و ط) hai jis ke maane gher lene wala, ihata karne walay ke aaye hain. Doosre maane jo aaye hain, unn me;
Surah Yunus me farmaya, Wohi to hai jo tumhe sayr karata hai, khushki aur samandar me, yahan tak ke jab tum kashtiyon me sawar hote ho, aur wo chal rahi hoti hain (Tum ko le kar) khushgawar ya muwafiq hawa ke sath aur wo uss se khush hotay hain ke, achanak tez hawa ka jhakkad chal parrhta hai aur har taraf se maujein unn ki taraf badhne lagti hain aur wo samajhne lagte hain ke, wo inn lehron me gher liye gaye hain...[9] Surrounded by waves ka matlab aya hai.
Phir Surah Yusuf me Yaqoob (عَلَيْهِ ٱلسَّلَام) ka qaul record karte huwe farmaya, Yaqoob (عَلَيْهِ ٱلسَّلَام) ne kaha, jab tak tum Allah ki qasam na khao ke, uss ko mere paas (sahih salim) wapas le aaoge, main usay (yani Yusuf (عَلَيْهِ ٱلسَّلَام) ke bhai ko) hargiz tumhare sath nahi bhejoonga, magar ye ke tum gher liye jao yani bebas ho jao majboori ki soorat me (to alag baat hai)…[10]
In do ayaton me, physically gher liye jaane ke maane aaye hain.
Aur Abstract sense me, ilm se ihata karna aya hai, jaisa Ayat al-Kursi me farmaya ke, …Wala Yuheetuoona bi-Shay’im min ilmihi illa bima Sha’a…Aur wo Ihata nahi kar sakte, samajh nahi sakte yani Allah ka ilm wo hasil nahi kar sakte, siway uss ke jo Allah dena chahe.[11]
Aur jab Qiyamat ke din hum har ummat me se uss giroh ko jama karenge, jo hamari ayaton ka inkaar karte thay, to unn ko ek jagah jama kiya jayega,[12] yahan tak ke jab sab aajayenge, to Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmayenge: Kya tum ne meri aayaton ko jhutlaya tha halanke tumne unn (ayaton) ka ilmi ihata nahi kiya tha? (Yani apna ilm laga kar unn ko samjha hi nahi tha) Bhala tum karte kya thay?[13]
Phir Surah at-Talaq me farmaya, …Allah apne ilm se har cheez par ihata kiye huwe hai.[14]
Surah an-Nisa me ek jagah farmaya ke, …Allah tala logon ke amaal ka ihata kiye huwe hain.[15]
Surah an-Nisa me hi ek aur jagah farmaya ke, Aur aasmaano aur zameen me jo kuch hai wo Allah (سُبْحَانَهُ وَتَعَالَىٰ) hi ka hai aur Allah tala har cheez ko ghere huwe hai.[16]
Surah al-Isra me farmaya ke, Allah (ربُّ الْعِزَّت) logon ko ihata kiye huwe hai,...[17]
Baaz logon ne iss ayat ka tarjuma - physical presence ke sense me kya hai, lekin inn tamaam ayaat par ghaur karne se aisa lagta hai ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ko physically har jagah honay ki zaroorat nahi hai, unn ki shaan badi hai, wo apni shaan ke aitebaar se maujood hain aur cheezon ko apne ilm ke ihatay me liye huwe hain, wo har cheez ko jaante hain.
Hum iss ko imagine nahi kar sakte, kyun ke, Allah Tala waise nahi hain jo kisi ke imagination me sama jaye, wo akele hain, unn jaisa koi nahi, wo unique hain.
Wo har cheez ka ihata kiye huwe hain, surround kiye huwe hain, aur wo zabar-dast hain, har cheez par qudrat rakhte hain.
Ahadith jo iss lafz par aaye hain, unn ka mafhoom aa raha hai;
Bukhari, Ibn Majah aur Tirmidhi ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne ek chawkore zameen par utara yani ek square zameen par utara aur uss ke beech-o-beech me ek line utaari, aur ek line utaari jo uss square ke bahar tak ja rahi thi, aur uss chawkore ke atraaf choti choti lines utaari aur farmaya,
Ye Ibn-e-Adam hai, yani uss square ke beech me insaan hai, aur jo chowkore hai, wo uss ki zindagi hai jo uss ko ghere huwe hai,
aur wo choti lines uss ki mushkilein hain, wo ek se bachta hai to doosri uss ko pakad leti hai
aur jo line square ke bahar ja rahi hai, wo uss ki ummeed hai.[18]
To maut ke baad tak aagay chali gayee hai, matlab ye ke, aaj raat ko inteqaal ho raha hai, aur wo 1 saal baad ki planning me laga huwa hai.
Abu Dawood ki ek hadith me, kisi banjar zameen par deewar se ihata karne ke maane aye hain. Matlab boundary wall banana, to surround ke maane aaye hain.[19]
To yahan iss ayat ke 11 afaaz ki tafseel poori huwi, to iss ayat ka tarjuma inn tamam ko madde nazar rakhte huwe ye hoga ke,
Ya unn ki misal aisi hai jaise aasman se bade zor ki barish baras rahi hai, uss me andhere bhi hain, badalon ki garaj aur bijli (ki chamak) bhi, to ye bijli ke zor daar kadakne ki wajah se (darr kar) maut ke khauf se kano me apni ungliyan tthos li hain aur Allah kafiron ko har taraf se ihata kiye huwe hai, ghere huwe hai.
Ye doosri misaal di ja rahi hai kafiron aur munafiqon ki, jo maut ke darr se bijli ki kadak ki awaz na sunne ke liye apne kano ko ungliyon se band kar rahe hain, to kaisi bewaqoofi hai ke, bijli agar unn par girna hi hai to uss ki awaz na sunne se kya bijli se bach jayenge,
Balke, Bijli ki kadak agar zor daar hai, to bijli qareeb me giri hai, to uss se bachne ke bajaye, uss ki awaz ko rokne ki koshish kar rahe hain,
Theek ussi tarah, agar Quran nahi sunenge to kya ye kafir aur munafiq ye samajh rahe hain ke, dozaq ke azab se bach jayenge?
Ye baat ko zehen-nasheen kar lijiye ke, hamare deen me ignorance is not bliss, jaise mash’hoor kahawat hai English me ke, ignorance is bliss…Nahi, if you ignore the Quran, jaisa ke abhi humne suna ke, Qiyamat ke din, Allah (سُبْحَانَهُ وَتَعَالَىٰ) apne saamne khada karke sawal karenge ke, tumne meri ayaat ka inkaar kiya, baghair uss ko samjhe ke, to tum karte kya thay.
Quran ko sunenge hi nahi, to samajhna to door ki baat hai, aur Quran me kya likha huwa hai ye na jaanna, koi bahana nahi hai - dozaq ke azab se bachne ke liye.
Ye baat to sirf kafiron aur munafiqon par hi apply nahi ho rahi hai, hum apne baare me bhi ye sonch lein ke, hum me se baaz log sirf Quran ki tilawat Arabi zaban me karte hain, baghair uss ko samjhe ke, to ye baat hum par bhi apply hoti hai ke, kya Quran ke maane nahi maloom, ya Quran me kya likha huwa hai ye agar hum nahi jaante, to ye bahana kaafi nahi hai ke, uss par amal na karne se dozaq se bach jayenge.
Kya hum apne har mamelaat me, Quran ko refer karte?
Kisi kaam ko karne se pehle, kabhi ye sonchay ke, aakhir Quran aur ahadith me kya hukum hai, iss cheez ke baare me?
Kya hum apne jhagdon ko Quran ke zariye hal karte hain?
Nahi, hamari zindagiyon me Quran kahan hai?
Hum log to ye chah rahe hain ke, Uniform Civil Code Raij ho jaye, takay Quran ke ahkamaat se bach jaye.n
Hum to wirasat ke mamele bhi, shariyat ke khilaf kaam karte huwe ada karna chahte hain.
Ek Bhai sahab, aye aur kaha ke, hamare mamoo - hamari waleda aur khalaon ko wirasat ka hissa kum karke dena chahte hain, khalaon ka hissa 35% kuch ho raha tha, mamu’on ne mill kar behne ko 25% de rahe thay aur Nani ka hissa bhi nahi diya.
Bechari Nani ko bhi nahi maloom, betay jaisa bolay wo bhi waise hi dohra rahi hain. Aur jo bhai sahab Quran ke hisson ke baat jab unn ko bataye, to sab inn ke khilaaf ho gaye.
Jaise ke koi naya qanoon aa gaya aur wo uss ki itteba karne ko kaha ja raha hai.
Ye to haal hamari ummat ka hai, hum jaanna hi nahi chahte ke Quran me kya hai, to uss ko implement kaise karenge, uss par amal kaise karenge?
Aur hum expect karte hain ke, Allah hume jannat me daal dega?
Iss ayat me Allah Tala ishara de rahe hain ke, jis tarah kano me ungliyan daal kar bijli se nahi bach sakte, waise hi Quran ka inkaar karke, aur uss ko na sunn kar tum azab se nahi bach sakte.
To hume bhi chahiye ke, Quran jis cheez se agah kar raha hai, wo hum apne andar bhi dhoonde ke, kya hum kahin aisa amal to nahi kar rahe hain.
Hum samajh rahe thay ke, hum jannati amal kar rahe hain, jab ke humne Quran par amal hi nahi kiya, to kahin jannat ke bajaye dozaq me na chale jaye.n
Wallahu Muheetun bil kafireen, aur Allah Tala Kafiron ko ghere huwe hain, Allah (ربُّ الْعِزَّت) ko pata hai ke, Kafir kya amal kar rahe hain. Gaza me kya ho raha hai, aur deegar jagahon par kya ho raha hai, ek ek cheez Rabbul Alameen ko pata hai.
Allah Tala se dua hai ke, wo hume haq ke raaste par, Deen-e-Islam par rakhe aur Neku-kaaron me shamil kare. Ameen.
Qareeb hai ke, bijli ki chamak unn ki basarat le le, yani aankhon ki binayi salb kar le, jab bijli chamakti hai to unn par roshni padti hai, to uss roshni me chalte hain, aur jab andhera ho jata hai to ruk jaate hain, aur khade ke khade reh jaate hain, aur agar Allah (سُبْحَانَهُ وَتَعَالَىٰ) chahta to unn ke kaano ki shinwai, yani sunne ki taqat aur aankhon ki binai, yani dekhne ke salahiyat ko salb kar leta, yaqeenan Allah har cheez par qadir hai.
Ab iss ayat me, samajhne ke 8 alfaaz hain; Yakaadu, Yakhtafu, Mashaw, Qaamu, Sha’a. Kul, Shai, aur Qadeer.
Iss ayat ka pehla lafz aur Surah al-Fatiha se parrhne ki tarteeb ka 90wa lafz Yakaadu hai.
90. YAKAADU ( It Almost ) يَكَادُ ( ك و د ) 2:20
Hamare ustaad Dr. Anees apni kitab Explanatory Dictionary of the Holy Quran me likhte hain ke, lafz-e-Yakaadu ka root ya maddah (ك و د) hai, jis ke maane “almost” ya “Qareeb tha ke” aye hain. Quran-e-Majeed me aur jo maane aaye hain, unn me;
Iss lafz par jo ahadith aayi hain, unn ka mafhoom aa raha hai;
Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ne fajr ki namaz uss waqt parrhayi, jab log ek doosre ko Mushkil se pehchaan saktay thay.[24]
ahadith me Yakadu ke maane, mushkil se ke aaye hain.
Yahan Dars rok denge, next Saturday In Sha Allah Surah al-Baqarah ki tafseer agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
Rabbana aatina fid duniya…
References
[1] Narrated Abu Huraira: The angel of death was sent to Moses and when he went to him, Moses slapped him severely, spoiling one of his eyes. The angel went back to his Lord, and said, "You sent me to a slave who does not want to die." Allah restored his eye and said, "Go back and tell him (i.e. Moses) to place his hand over the back of an ox, for he will be allowed to live for a number of years equal to the number of hairs coming under his hand." (So the angel came to him and told him the same). Then Moses asked, "O my Lord! What will be then?" He said, "Death will be then." He said, "(Let it be) now." He asked Allah that He bring him near the Sacred Land at a distance of a stone's throw. Allah's Messenger (ﷺ) (p.b.u.h) said, "Were I there I would show you the grave of Moses by the way near the red sand hill."
[2]Narrated `Aisha: When the Prophet (ﷺ) was healthy, he used to say, "No soul of a prophet is captured till he is shown his place in Paradise and then he is given the option." When death approached him while his head was on my thigh, he became unconscious and then recovered his consciousness. He then looked at the ceiling of the house and said, "O Allah! (with) the highest companions." I said (to myself), "Hence, he is not going to choose us." Then I realized that what he had said was the application of the narration which he used to mention to us when he was healthy. The last word he spoke was, "O Allah! (with) the highest companion."
[3] It was narrated that Abu Hurairah said: "The Messenger of Allah (ﷺ) said: 'The strong believer is better and more beloved to Allah than the weak believer, although both are good. Strive for that which will benefit you, seek the help of Allah, and do not feel helpless. If anything befalls you, do not say, "if only I had done such and such" rather say "Qaddara Allahu wa ma sha'a fa'ala (Allah has decreed and whatever he wills, He does)." For (saying) 'If' opens (the door) to the deeds of Satan.'"
[4] Narrated Abu Hurairah: That the Messenger of Allah (ﷺ) said: "The martyr does not sense the touch of death except as one of you senses the touch of a (bug) bite. [Abu 'Eisa said:] This Hadith is Hasan Gharib Sahih.
[5] We do not know of anyone who is saved from this hardship apart from the martyr. Imam Ahmad (7953), at-Tirmidhi (1668 – and he classed it as sahih), an-Nasai (3161) and Ibn Majah (2802) narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The martyr does not feel anything more when he is killed than one of you feels if he is pinched.” (Classed as sahih by al-Albani in Sahih at-Tirmidhi and elsewhere)
[6] 'Aishah (May Allah be pleased with her) reported: The Messenger of Allah (ﷺ) said, "He who loves to meet Allah, Allah loves to meet him; and he who dislikes to meet Allah, Allah abhors to meet him." I ('Aishah) said: "O Messenger of Allah! So far as the feelings of aversion against death is concerned, we all have this feeling." Thereupon he said, "I do not mean that. What I meant is that when a (true) believer is given the glad tidings of the Mercy of Allah, His Pleasures and His Jannah (at the time of death), he loves to meet Allah, and Allah also loves to meet him. When a disbeliever is given the news of the Torment of Allah and His Wrath (at the time of death), he dislikes to meet Allah and Allah also abhors to meet him." [Muslim].
وعنها قالت : قال رسول الله صلى الله عليه وسلم : "من أحب لقاء الله أحب الله لقاءه، ومن كره لقاء الله كره الله لقاءه" فقلت: يا رسول الله ، أكراهية الموت؟ فكلنا نكره الموت! قال:"ليس كذلك، ولكن المؤمن إذا بشر برحمة الله ورضوانه وجنته أحب لقاء الله ، فأحب الله لقاءه، وإن الكافر إذا بشر بعذاب الله وسخطه، كره لقاء الله وكره الله لقاءه" ((رواه مسلم)).
[7] Narrated Thawban: The Prophet (ﷺ) said: The people will soon summon one another to attack you as people when eating invite others to share their dish. Someone asked: Will that be because of our small numbers at that time? He replied: No, you will be numerous at that time: but you will be scum and rubbish like that carried down by a torrent, and Allah will take fear of you from the breasts of your enemy and last enervation into your hearts. Someone asked: What is wahn (enervation). Messenger of Allah (ﷺ): He replied: Love of the world and dislike of death.
[8] Anas ibn Malik reported that the Prophet, may Allah bless him and grant him peace, said, "If the Final Hour comes while you have a shoot of a plant in your hands and it is possible to plant it before the Hour comes, you should plant it."
حَدَّثَنَا أَبُو الْوَلِيدِ، قَالَ: حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ هِشَامِ بْنِ زَيْدِ بْنِ أَنَسِ بْنِ مَالِكٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ: إِنْ قَامَتِ السَّاعَةُ وَفِي يَدِ أَحَدِكُمْ فَسِيلَةٌ، فَإِنِ اسْتَطَاعَ أَنْ لاَ تَقُومَ حَتَّى يَغْرِسَهَا فَلْيَغْرِسْهَا. حكم :صـحـيـح (الألباني)
[18] 'Abdullah bin Mas'ud narrated "The Messenger of Allah (s.a.w) drew a square line (on the ground) forus, and in the middle of the (square) line he drew another line, and he drew another line going out of the (square) line.Around the one that was in the middle, he drew (various) lines. Then he said: 'This is the son of Adam, and this is his life-span encircling him, and this one in the middle in the person, and these lines are his obstacles, if he escapes this one, this one ensnares him, and the line extending outside is his hope.'"
[19] Al-Hasan said that Samura reported the Prophet as saying, “If anyone puts a wall round land*, it belongs to him.” [Abu Dawud transmitted it] * Mirqat, iii, 369 says the reference is to barren land.
عن الحسن عن سمرة عن النبي صلى الله عليه و سلم قال : من أحاط حائطا على الأرض فهو له . رواه أبو داود
حضرت حسن بصری حضرت سمرہ سے اور وہ نبی کریم ﷺ سے نقل کرتے ہیں کہ آپ ﷺ نے فرمایا جو شخص افتادہ زمین پر دیوار گھیر دے تو وہ اسی کی ہوجاتی ہے - ( ابوداؤد )
تشریح:
مطلب یہ ہوا کہ جو شخص موات (یعنی افتادہ وغیرآباد) زمین پر دیوار گھیر دے گا وہ زمین اسی کی ملکیت ہوجائے گی۔ گویا یہ حدیث اپنے ظاہری مفہوم کے مطابق اس بات پر دلالت کرتی ہے کہ موات زمین کی ملکیت کے ثبوت کے لئے اس پر دیوار کھینچ دینا کافی ہے جیسا کہ مشہور ترین روایت کے مطابق حضرت امام احمد کا یہی مسلک ہے جب کہ بقیہ ائمہ کے نزدیک ایسی زمین کی ملکیت کے ثبوت کے لئے احیاء یعنی اس کو آباد کرنا شرط ہے جس کی وضاحت باب کے شروع میں کی جا چکی ہے اور یہ بالکل ظاہر ہے کہ دیوار کھینچنا احیاء یعنی آباد کرنے کے مفہوم میں داخل ہی نہیں ہے لہذا تینوں ائمہ کے مسلک کے مطابق اس حدیث کی تاویل یہ ہوگی کہ اس سے سکونت کے لئے دیوار کھینچنا مراد ہے
[24] Narrated Abu Musa (RA) in another version of Muslim: He (ﷺ) offered the Fajr prayer at daybreak when the people could hardly recognize one another.
