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 25wi ayat ki tafseer me lafz-e-Amiloo par teesra hissa sunn rahe thay. Aaj ke dars me hum Lafz-e-Jannat par Quran aur Hadith se tafseel jaanenge.
Aur jo log iman laye aur nek amal karte rahe, unn ko (Aye Nabi (صلى الله عليه وسلم) khush-khabri suna dijiye ke, unn ke liye aise baghaat hain jin ke neeche nehrein beh rahi hain, jab bhi unhe wahan kisi qism ka mewah khaane ko diya jayega, to wo kahenge ke, ye to wohi hai jo hume pehle bhi diya gaya tha, aur wahan unn ko ek doosre ke hum shakal mewe diye jayenge aur unn ke liye paak biwiyaan hongi, aur wo uss me rahenge hamesha hamesha.
Iss ayat me samajhne ke 10 alfaaz hain, Bash-shir, Utoo, Amiloo, Jannaat, Tajri, al-Anhaar, Mutashabiha, Azwaaj, Mutahharah, aur Khalidoon
116. JANNAAT (Gardens) ( جَنَّاتٍ ( ج ن ن 2:25
Dr. Anees apni kitab Explanatory Dictionary of the Holy Quran me likhte hain ke, Lafz-e-Jannaat ka root ya maddah (ج ن ن) hai, jis ke manay baghaat ke hain, Gardens ke maane aaye hain. Issi root se lafz-e-Jinn bhi hai, jo hume dikhayi nahi deta aur iss ke ek aur maane jo Quran me aye hain, wo raat ka din ko cover kar dene ke maane aaye hain, to iss lehaz se jannat ek aisa baagh hai, jo darakhton se iss tarah covered hai, ya dhamp diya gaya hai ke sooraj ki roshni jannat ki zameen par nahi parrhti wo chhupa di gayee hai aur ye lafz quran me jahan aya hai, unn me;
Iss zameen par kisi aam bagh ke maano me bhi istemaal huwa hai,[1]
Adam aur Hawwa (عَلَيْهِم ٱلسَّلَام) ko create karne ke baad, unhe jannat me rehne ki ijazat Allah Ta’ala ne di,[2]
Nek logon ko jannat ke jis hissay me rehne ke liye diya jayega, uss ki wus’at, uss ka phailao, ya uss ki vastness zameen aur aasmaan jitni hogi,[3] aur jis ka naam Jannat al-Firdaus hai.[4]
Iss hamesha rehne ke baagh yani jannat ke darwaze hamesha khule honge, uss me rehne walon ke liye,[5]
Allah (رَبُّ الْعِزَّة) apni iss jannat ki taraf insano ko dawat dete hain,[6]
Aur iss jannat ke badle me, Allah ne Momino ki jaan aur maal khareed liya hai,[7]
To iss me dakhil kaun hoga?
Iss me dakhila, sirf unn logon ko diya jayega, jo log iman laye aur amal-e-saleh karte rahe, yani Quran ke aur Rasoolullah (صلى الله عليه وسلم) ke bataye huwe tareeqe par amal karte rahe, yehi wo log hain jo kamiyab ho gaye.[8]
Aise log, jab farishte inn ki maut ke waqt kehte hain ke, Salamun Alaikum, tum par salamati ho, jannat me dakhil ho jao uss amal ki bina par jo tum karte rahe ho,[9]
Jo apni namazon me khushu ikhtiyar karte thay,[11]
Jo lagho baton se, behooda aur bekaar ki baton se apna muh modh lete thay,[12]
Gup-shup ya gossip ki mehfilein hoti hain, ghantton bekaar ki baton me waqt guzarte hain - ye jannatiyon ka amal nahi hai.
Phir Jo zakat dene walay thay ya zakat ke tareeqe par amal karte thay ya ek matlab ye bhi nikalta hai ke, wo log jo apni nafs ko paak karne me, ya uss ka tazkiya karne me har waqt masroof rehte thay,[13]
Jo apni sharm-gahon ya apne private parts ki hifazat karte thay,[14] siway apni biwiyon ke ya pehle zamane me unn auratein ke sath jo ghulam thi,[15]
lekin aaj ke zamane me ghulam to hai nahi, yahan sex ki baat ho rahi hai, wo apni biwiyon se hatt kar kisi aur ke sath jannati log ye amal nahi karte,
To LGBTQ+ bhi iss equation se bahar ho jaate hain, yahan bhi apne private parts ki hifazat karna shamil hai, kyun ke, agay farmaya ke,
Biwiyon se hatt kar kisi aur cheez ko talab karoge, to wo Allah ki tayy ki huwi hadd se bahar nikal jana hai,[16]
Aur wo log, jo apni amanaton ki aur apne ahad ki ya apne wadon ki hifazat karte hain,[17]
Yani agar kisi se amanat liye hain to usay poori ki poori wapas karna aur jo wada kiya hai, usay nibhana ya usay poora karna.
Phir farmaya ke, wo log jo namazon ki pabandi karte hain,[18]
Surah al-Ma’arij me farmaya ke, wo namazon ki aisi pabandi karte hain ke, bila-nagha parrhte hain,[19]
Phir Surah al-Insan me farmaya ke, Allah Ta’ala unn ko Qiyamat ke din ki sakhti se bacha lega aur taazgi aur khush dili ata farmayega,[82]
Aur unn ke sabr ke badle, unn ko jannat ke baghaat aur resham ke libas ata farmayega,[83]
Jis me wo takhton par takiye lagaye baitthe honge, na wo dhoop ki garmi dekhenge aur na jaade ki shiddat,[84]
Yani ke ek controlled temperature hoga jannat me,
Aur jannat ke saye unn ke ooper jhuke huwe honge, aur uss ke phalon ke khoshay, nichay jhuke huwe lattak rahe honge,[85]
Unn ke aagay, chandi ke bartan aur sheeshay ke pyalay, ird-gird pheray le rahe honge, yani wahan ki service perfect hogi, wait nahi karna parrhega,[86]
Aisa sheesha jo chandi ka bana hoga, aur jannat ki service ke intezaam karne walon ne unn ko theek andaaze se (unn pyalon) ko bhara hoga,[87]
Aur unn ko wahan aisi sharab pilaayi jayegi, jis me adrak ya sontt milayi gayi hogi,[88]
Ye ek chashma hai, ek fountain hai jannat me, jis ka naam salsabeel hoga,[89]
Aur unn ke paas khidmat karne walay ladke honge, jo daudhte phirte honge, aur jo hamesha ek hi umar aur shakal me honge, yani wo khidmat karne walay bodhay nahi honge, jab tum unhe dekhoge to mehsoos karoge ke, wo moti hain bikhre huwe,[90]
Aur tum jahan bhi nazar utthaoge, to wahin nematein hi nematein dekhoge, aur ek azeemush shaan saltanat dekhoge,[91]
Unn ke ooper libas honge, bareek aur sabz resham ke aur gaaday resham ke, aur unhe chandi ke kangan pehnaye jayenge, aur unn ka paalne wala malik unhe nihayat hi pakeeza sharbat pilayega.[92]
(Aur kaha jayega) ke, ye tum logon ke liye badla hai, aur tumhari jad-o-jahad maqbool ho chuki hai.[93]
Aur sab se badh kar ye ke, Allah ki khushnoodi unhe hasil hogi, aur ye bohot badi kamiyabi hogi.[94]
Allah Ta’ala hume, hamare waladain aur mutalliqeen ko bhi, aur tamam momino aur musalmano ko inn me shamil kar dijiye…Ameen.
Lafz-e-Jannat ahadith me jahan aya hai, unn me;
Aap (صلى الله عليه وسلم) ne farmaya ke dus log jannat me dakhil honge, unn me:
Ek aur hadith me, Sa’ad ibn Abi Waqqas (رضي الله عنه) aur
Abu Ubaidah ibn al-Jarrah (رضي الله عنه) ka naam bhi shamil hai.[96]
Phir baaz ahadith me, Amma Khadija (رضي الله عنها) ko Allah Ta’ala ne jannat ki basharat sunayi, Jibrail (عَلَيْهِ ٱلسَّلَام) ke zariye.[97]
Aur Amma Khadija (رضي الله عنها) ke liye moti se bana mahal hoga jannat me, jahan na koi shor hoga aur na wahan thakaan hogi.[98]
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, ek farishta mere paas aya jo aaj raat se pehle kabhi azil nahi huwa, aur uss ne ye khush-Khabri di ke, Bibi Fatima (رضي الله عنها) jannat ki auraton ki sardar hongi aur al-Hassan aur al-Hussain jannat ke naujawano ke sardar honge.[99]
Thabit ibn Qais (رضي الله عنه) ko aap (صلى الله عليه وسلم) ne khush-khabri di ke wo jannatiyon me se hain.[100]
Rasoolullah (صلى الله عليه وسلم) se poochha gaya ke, jannat me kaun dakhil honge?
Aap (صلى الله عليه وسلم) ne farmaya, anbiya (عَلَيْهِم ٱلسَّلَام) dakhil honge,
Shuhadaa dakhil honge,
Godh ke doodh peete bachhe dakhil honge,
Aur jin bachhe ko zinda dafan kar diya gaya jannat me dakhil honge.[101]
Ek aur hadith me aap (صلى الله عليه وسلم) ne farmaya ke, jo koi Allah Ta’ala se milega bina shirk kiye, wo jannat me dakhil kar diya jayega.[102]
Chahe uss ne kabeera gunah kiya ho, llekin shirk nahi kiya, to wo jannat me dakhil kiya jayega.[103]
Ek aur hadith me farmaya ke, jo pakke yaqeen ke sath La ilaha illah Allah ki shahadat de, wo jannat me dakhil kar diya jayega.[104]
Yahan aaj ka dars rok denge. Iss lafz par ahadith aur bhi bohot saari hain, Next Saturday In Sha Allah 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
[95] Narrated Sa'id ibn Zayd: AbdurRahman ibn al-Akhnas said that when he was in the mosque, a man mentioned Ali (may Allah be pleased with him). So Sa'id ibn Zayd got up and said: I bear witness to the Messenger of Allah (saws) that I heard him say: Ten persons will go to Paradise: The Prophet (saws) will go to Paradise, AbuBakr will go to Paradise, Umar will go to Paradise, Uthman will go to Paradise, Ali will go to Paradise, Talhah will go to Paradise: az-Zubayr ibn al-Awwam will go to paradise, Sa'd ibn Malik will go to Paradise, and AbdurRahman ibn Awf will go to Paradise. If I wish, I can mention the tenth. The People asked: Who is he: So he kept silence. The again asked: Who is he: He replied: He is Sa'id ibn Zayd.
[96] Narrated 'Abdur-Rahman bin 'Awf:that the Messenger of Allah (SAW) said: "Abu Bakr is in Paradise, 'Umar is in Paradise, 'Uthman is in Paradise, 'Ali is in Paradise, Talhah is in Paradise, Az-Zubair is in Paradise, 'Abdur-Rahman bin 'Awf is in Paradise, Sa'd bin Abi Waqqas is in Paradise, Sa'eed bin Zaid is in Paradise, and Abu 'Ubaidah bin Al-Jarrah is in Paradise.
[97] Ismail reported:I said to 'Abdullah b. Abi Aufa: Did Allah's Messenger (may peace be upon him) give glad tidings of Paradise to Khadija? He said: Yes. He did give glad tidings to her of a palace of jewels in Paradise wherein there would be no noise and no toil.
[98] Narrated 'Aishah:"I did not envy any woman as I envied Khadijah - and the Messenger of Allah (SAW) did not marry me except after she had died - that was because the Messenger of Allah (SAW) gave her glad tidings of a house in Paradise made of Qasab, without clamoring nor discomforts in it.
حَدَّثَنَا الْحُسَيْنُ بْنُ حُرَيْثٍ، قَالَ حَدَّثَنَا الْفَضْلُ بْنُ مُوسَى، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ مَا حَسَدْتُ أَحَدًا مَا حَسَدْتُ خَدِيجَةَ وَمَا تَزَوَّجَنِي رَسُولُ اللَّهِ صلى الله عليه وسلم إِلاَّ بَعْدَ مَا مَاتَتْ وَذَلِكَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم بَشَّرَهَا بِبَيْتٍ فِي الْجَنَّةِ مِنْ قَصَبٍ لاَ صَخَبَ فِيهِ وَلاَ نَصَبَ . هَذَا حَدِيثٌ حَسَنٌ . مِنْ قَصَبٍ قَالَ إِنَّمَا يَعْنِي بِهِ قَصَبَ اللُّؤْلُؤِ .
[99] Narrated Hudhaifah :"My mother asked me: 'When is your planned time - meaning with the Prophet (SAW)?' So I said: 'I have not had a planned time to see him since such and such time.' She rebuked me, so I said to her: 'Let me go to the Prophet (SAW) so that I may perform Maghrib (prayer) with him, and ask him to seek forgiveness for you and I.' So I came to the Prophet (SAW), and I prayed Maghrib with him, then he prayed until he prayed Al-'Isha. Then he turned, and I followed him, and he heard my voice, and said: 'Who is this? Hudhaifah?' I said: 'Yes.' He said: "What is your need, may Allah forgive you and your mother?' He said: 'Indeed, this is an angel that never descended to the earth ever before tonight. He sought permission from his Lord to greet me with peace and to give me the glad tidings that Fatimah is the chief of the women of Paradise, and that Al-Hasan and Al-Husain are the chiefs of the youths of the people of Paradise.
[100] Narrated Anas bin Malik:The Prophet missed Thabit bin Qais for a period (So he inquired about him). A man said. "O Allah's Apostle! I will bring you his news." So he went to Thabit and found him sitting in his house and bowing his head. The man said to Thabit, 'What is the matter with you? Thabit replied that it was an evil affair, for he used to raise his voice above the voice of the Prophet and so all his good deeds had been annulled, and he considered himself as one of the people of the Fire. Then the man returned to the Prophet and told him that Thabit had said, so-and-so. (Musa bin Anas) said: The man returned to Thabit with great glad tidings. The Prophet said to the man. "Go back to him and say to him: "You are not from the people of the Hell Fire, but from the people of Paradise."
حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا أَزْهَرُ بْنُ سَعْدٍ، أَخْبَرَنَا ابْنُ عَوْنٍ، قَالَ أَنْبَأَنِي مُوسَى بْنُ أَنَسٍ، عَنْ أَنَسِ بْنِ مَالِكٍ ـ رضى الله عنه ـ أَنَّ النَّبِيَّ صلى الله عليه وسلم افْتَقَدَ ثَابِتَ بْنَ قَيْسٍ فَقَالَ رَجُلٌ يَا رَسُولَ اللَّهِ أَنَا أَعْلَمُ لَكَ عِلْمَهُ. فَأَتَاهُ فَوَجَدَهُ جَالِسًا فِي بَيْتِهِ مُنَكِّسًا رَأْسَهُ فَقَالَ لَهُ مَا شَأْنُكَ. فَقَالَ شَرٌّ. كَانَ يَرْفَعُ صَوْتَهُ فَوْقَ صَوْتِ النَّبِيِّ صلى الله عليه وسلم فَقَدْ حَبِطَ عَمَلُهُ، وَهْوَ مِنْ أَهْلِ النَّارِ. فَأَتَى الرَّجُلُ النَّبِيَّ صلى الله عليه وسلم فَأَخْبَرَهُ أَنَّهُ قَالَ كَذَا وَكَذَا ـ فَقَالَ مُوسَى ـ فَرَجَعَ إِلَيْهِ الْمَرَّةَ الآخِرَةَ بِبِشَارَةٍ عَظِيمَةٍ فَقَالَ " اذْهَبْ إِلَيْهِ فَقُلْ لَهُ إِنَّكَ لَسْتَ مِنْ أَهْلِ النَّارِ، وَلَكِنَّكَ مِنْ أَهْلِ الْجَنَّةِ ".
[101] Narrated Hasana' daughter of Mu'awiyah: She reported on the authority of her paternal uncle: I asked the Prophet (saws): Who are in Paradise? He replied: Prophets are in Paradise, martyrs are in Paradise, infants are in Paradise and children buried alive are in Paradise.
حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا عَوْفٌ، حَدَّثَتْنَا حَسْنَاءُ بِنْتُ مُعَاوِيَةَ الصَّرِيمِيَّةُ، قَالَتْ حَدَّثَنَا عَمِّي، قَالَ قُلْتُ لِلنَّبِيِّ صلى الله عليه وسلم : مَنْ فِي الْجَنَّةِ قَالَ : " النَّبِيُّ فِي الْجَنَّةِ، وَالشَّهِيدُ فِي الْجَنَّةِ، وَالْمَوْلُودُ فِي الْجَنَّةِ، وَالْوَئِيدُ فِي الْجَنَّةِ ". صحيح (الألباني)
[102] Narrated Anas:I was informed that the Prophet had said to Mu`adh, "Whosoever will meet Allah without associating anything in worship with Him will go to Paradise." Mu`adh asked the Prophet, "Should I not inform the people of this good news?" The Prophet replied, No, I am afraid, lest they should depend upon it (absolutely).
[103] Narrated Abu Dharr:The Prophet said, Gabriel came to me and gave me the glad tidings that anyone who died without worshipping anything besides Allah, would enter Paradise. I asked (Gabriel), 'Even if he committed theft, and even if he committed illegal sexual intercourse?' He said, '(Yes), even if he committed theft, and even if he Committed illegal sexual intercourse.
[104] Abu Hurairah (May Allah be pleased with him) reported:We were sitting with Messenger of Allah (PBUH). Abu Bakr and 'Umar (May Allah be pleased with them) were also there among the audience. In the meanwhile Messenger of Allah (PBUH) got up and left us. We waited long for his return: When we were worried about his safety, and got scared, we got up. I, therefore, went out to look for Messenger of Allah and came to a garden which belonged to the Ansar. He (PBUH) said to me ""Go and give glad tidings of Jannah to anyone who testifies 'La ilaha illallah (There is no true god except Allah),' being whole-heartedly certain of it" [Muslim]
وعن أبي هريرة رضي الله عنه ، قال: كنا قعوداً مع رسول الله صلى الله عليه وسلم، معنا أبو بكر وعمر، رضي الله عنهما في نفر، فقام رسول الله، صلى الله عليه وسلم، من بين أظهرنا، فأبطأ علينا، فخشينا أن يقتطع دوننا، ففزعنا، فقمنا، فكنت أول من فزع، فخرجت ابتغي رسول الله صلى الله عليه وسلم، حتى أتيت حائطاً للأنصار -وذكر الحديث بطوله إلى قوله: فقال رسول الله، صلى الله عليه وسلم، “اذهب فمن لقيت وراء هذا الحائط يشهد أن لا إله إلا الله ، مستيقناً بها قلبه فبشره بالجنة” ((رواه مسلم)).
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 25wi ayat ki tafseer me lafz-e-Amiloo par doosra hissa sunn rahe thay. Aaj ke dars me hum issi Lafz par aur tafseel jaanenge.
Aur jo log iman laye aur nek amal karte rahe, unn ko (Aye Nabi (صلى الله عليه وسلم)) khush-khabri suna dijiye ke, unn ke liye aise baghaat hain jin ke neeche nehrein beh rahi hain, jab bhi unhe wahan kisi qism ka mewah khaane ko diya jayega, to wo kahenge ke, ye to wohi hai jo hume pehle bhi diya gaya tha, aur wahan unn ko ek doosre ke hum shakal mewe diye jayenge aur unn ke liye paak biwiyaan hongi, aur wo uss me rahenge hamesha hamesha.
Iss ayat me samajhne ke 10 alfaaz hain, Bash-shir, Utoo, Amiloo, Jannaat, Tajri, al-Anhaar, Mutashabiha, Azwaaj, Mutahharah, aur Khalidoon
115. AMILUU (They do) عَمِلُوْا ( ع م ل ) 2:25 - Part 3
Lafz-e-Amiloo ke doosre hisse me hum Quran ki ayaat aur chand ahadith ko bayan kiya tha, ab iss lafz ke teesre hisse me hum aur ahadith ki summary pesh kar rahe hain;
To, Sab se pehlay hai niyyat, lafz-e-niyyat ke bare mein tafseel se jannayenge jab ye lafz silsila wari taur par Quran me ayega, In-Sha Allah, yahan lafz-e-amal ke ziman mein sirf itna jaan lijiye ke agar niyat sahi nahi hai, Quran aur hadith ke mutabiq nahi hai, toh kisi bhi acche amal ka koi faida nahi hoga, zahiri ya duniyawi faida ho sakta, jaisa ke
Log shaheed bulayengay,
Aalim bulayengay,
Sakhi ya khoob khairat karnay wala bulayengay,
Hijrat karnay wale bulayengay,
Ziyada roze rakhnay wala bulayengay,
Ziyada zikr karnay walon ko zakir bulayengay,
Maal-e-ghanimat ya Booty of war mil sakti hai,
Job ya business mein faida ho sakta hai,
Kisi ko siyasi ya political faida ho sakta hai,
Kisi ko fame ya shohrat hasil ho sakti hai,
Kisi aurat se shadi karne ka faida ho sakta hai,
Lekin ghalat niyat ka aakhirat mein koi faida nahi hoga.[1]
To jaisi niyyat hogi, waisa ajr milega, achi niyyat thi to neki likhi jayegi, niyyat buri thi to gunah nahi likha jayega.[2]
Ab hum pichle dars me sunn chuke hain ke, Allah Ta’ala baaz amaal ka do gunah badla dete hain, dus gunah dete hain, 700 gunah dete hain ya ba-ghair kisi hisab ke dete hain, ye unn ki marzi hai, unn se koi sawal nahi kar sakta ke, ek hi amal ka alag alag logon ko alag sawab kyun diya?
Amal ke shuru mein acchi niyat thi Allah (عز وجل) ko razi karne ke liye, aage chalte huwe baad mein kharab hogayi, jo ke hamary sath aksar hota hai, toh aisay logon ke ajar ka kya hoga?
Ya Buri niyat se amal shuru kiya aur baad mein durust ho gayi phir inkay reward ya ajr ka kya hoga?
Ye sab baad mein jaanenge, In-Sha Allah
Quran mein acchay amal ki priority kuch iss tarha aayi hai ke,
Iman Laye Allah par aur
Qiyamat ke din par,
Farishton par,
Allah ki bheji huwi kitab par, yani ke Quran par,
Allah ke bheje huwe Nabiyon par,
Aur maal se muhabbat hone ke bawajood, usay kharch kare;
Rishtedaaron par,
Yateemon par,
Mohatjon par,
Musafiron par,
Maangne walon par,
Prisoners of War ko, ya ghulamo ko riha karwaane me kharch kare,
Aaj kal Riba me phasay huwe log, modern day slaves hain, inn ki jaano ko soodi system se riha karne me madad kare,
Iss problem par aaj koi baat nahi kar raha hai,
Aise businesses nahi ke barabar hain, lekin agar koi business bina banking system ko istemaal kare, business kar raha hai, to wo aaj qarzon me dooba huwa hai, inn ki madad karna, aaj ke zamane me, ghulamo ko azad karne ke barabar hai.
Aur iss mamele par agar koi kaam kar raha hai, to In Sha Allah, usay ghulamo ko azad karne ke barabar ka sawab milega.
Namaz parrhe,
Aur Zakat de,
Aur jab wada kare to usay poora kare,
Ye bhi nek amal hai, Quran ke mutabiq,
Lekin aksar-o-beshtar hum wada kar ke, nibhaate nahi hain.
Aur tang dasti me, sakhti me, takleef ke waqt, museebat me, haq-o-batil ki jung me sabr kare.[3]
Insaan ke amaal ke baare me farmaya ke:
Paidaish ke baad ke stages me, farishta aa kar insaan ka amal likh jata hai,[4]
Behtareen amaal ke baare me farmaya ke:
Allah par iman lana aur uss ke raaste me jihad karna,[5]
Jihad ke barabar koi amal nahi, siway iss ke - ke koi namaz me khada ho aur khada hi rahe, kabhi araam na kare aur roza rakhe to continuous roza rahe, bina roza khole. Aisa amal na koi kar sakta hai aur wo maqbool nahi hoga.[6]
Aise ghulamo ko azaad karna jis ki qeemat bohot zyada hai, aur jo apne malikon ke liye kaam ke aitebaar se bohot faide mand hain.[9]
Dhul Hijjah ke pehle dus dino me amal karna, Allah ke raaste me jihad karne se behtar hai, siway uss shakhs ke jo apni jaan-o-maal Allah ki raah me lagaye aur dono gawan de aur lautt kar na aaye.[10]
Rozon ke baare me farmaya ke, banda Allah ke liye bhooka aur pyasa rehta hai, to ajar bhi Allah Ta’ala hi denge. Uss ka ajr declare nahi kiya gaya hai ke, wo kitna hai.[11]
Allah Tabarak wa Ta’ala ko aur Rasoolullah (صلى الله عليه وسلم) ko wo amal pasand tha, jo mustaqil taur par, constantly kiya jaye, chahe wo amal karne me chhotta hi kyun na ho.[12]
Amal karne me motadil rehna chahiye, aur
Amaal ko constantly karte rehna chahiye,
Allah Ta’ala dayne se nahi thakta, lekin insaan amal karne se thak sakta hai,
Utna hi amal karo, jitna physically possible hai,
Apne amaal ki wajah se koi bhi jannat me nahi jayega,
Balke, Allah ki rehmat ki wajah se hi, log jannat me dakhil kiye jayenge.[13]
Jannati amal ke baare me farmaya ke,
Wazu karne ke baad, do rakat namaz ada karna, jannatiyon ka amal hai.[14]
Jo log Jannati hai, unn par jannatiyon ke amaal asaan kiye jaate hain, aur unn ka aakhri amal bhi jannatiyon ka amal hota hai…[15]
raaste se logon ko nuqsaan pahunchane wali cheezen hattana,[16] ye bhi jannati amal hai,
Agar koi Allah par aur Rasoolullah (صلى الله عليه وسلم) par iman laaye, aur ye maan le ke Allah ke sath koi shareek nahi hai, to Allah Ta’ala usay jannat me dakhil kar ke rahega.[17]
Nek amaal ke baare me aata hai ke, inn ka hawala de kar Allah (رَبُّ الْعِزَّة) se dua maangi ja sakti hai, aur wo qubool hoti hai.[18]
Jo koi, kisi ko nek amal karne ki naseehat de to uss ko bhi wo ajr milega jo logon ne kiya, bina unn ka ajr kum huwe.[19]
Aur jis kisi ne ilm sikhaya, uss ko bhi utna hi ajar milega, jitna ke uss ke shagird ne amal kiya.[20]
Ek hafte ke barabar bhi, koi extra nek amal karta hai, to aap (صلى الله عليه وسلم) ne farmaya ke, unn ke ajr me zameen aur aasmaan jitna farq hota hai.[21]
Sahaba (رضي الله عنهم) nek amal karne ke baad, uss ke baare me baat nahi kiya karte thay.[22]
Amal me wohi amal maqbool hai, jo Rasoolullah (صلى الله عليه وسلم) ne hume karke dikhaya hai. Hajjatul wida ke mauqe par, log zyada tedaad me maujood thay, takay wo Hajj ke arkaan Rasoolullah (صلى الله عليه وسلم) seekhen, aur waise hi amal karen, jaisa ke Rasoolullah (صلى الله عليه وسلم) kar rahe hain.[23]
Sirf Quran padh kar, Quran ke kisi bhi hukum per amal theek se nahi kiya ja sakta, amal ke liye lazim ahadith chahiye, Rasool Allah (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) kay tareekhe se behtar tareekha kya ho sakta hai?
Jo log Allah ke ahkamat par amal karne me koshish karte hain aur uss ke raaste me jung karte hain, unn ke liye dohra sawab hoga.[24]
Jo koi achhe se wazu banaye aur achhe se namaz ada kare, uss ke gunah maaf kar diye jaate hain.[25]
Qiyamat se pehle ki nishaniyon me se hai ke, nek amaal me kami ho jayegi.[26]
To aise waqt, sahih hidayat amal se behtar hogi.[27]
Nek amaal buray amaal ko khatam kar dete hain, to jab bhi koi gunah sarzad ho jaye, to fauran nek amal karna chahiye.[28]
Nek amaal karne me jaldi karo, iss se pehle ke:
Aasmaan me dhuwan dikhayi de,
Dajjal ka zuhoor ho,
Dabbatul Ardh yani ke ek janwar nikal aaye,
Suraj West se nikal aaye,
Aur ek aisa fitna, jo tamam insaniyat uss me mubtala ho jaye, aur ek kaseer tedaad qatl ho jayegi, har jagah khoon kharaba ho jayega.[29]
Aise waqt insaan din me iman wala rahega aur raat me kafir ho jayega aur
Raat me iman wala rahega aur din me kafir ho jayega, apne deen ko ek chhotti si qeemat par bech daalega.[30]
Rasoolullah (صلى الله عليه وسلم) ne farmaya, neki karne me kis baat ka intezaar kar rahe ho?
Kya ghareebi ka intezaar kar rahe ho, jo tumhe bandagi aur ita’at se door karde,
Ya khush-haali ka intezaar kar rahe ho, jo tumhe bigaad de,
Ya bimari ka intezaar kar rahe ho, jo tumhe ma’zoor kar de,
Ya budhaape ka intezaar kar rahe ho, jo tumhe zehni taur par kamzor karde,
Ya achanak maut aa jaye, jo tumhe fauran duniya se le jaye,
Ya dajjal aa jaye, jo badtareen aazmaish me daal de,
Ya qayamat ki ghadi aan pahunche, jo aisi sachai hai jo sab se zyada sakht aur kadhwi hogi.[31]
Baaz awqaat Rasoolullah (صلى الله عليه وسلم) kisi amal ko chhorrh dete iss khauf se ke, kahin wo ummat ke liye farz na ho jaye.[32]
Ek momin ke nek amaal ka badla na sirf duniya me milta hai, balke aakhirat me bhi uss ka ajr milega, lekin kafir ke achhe amaal ka badla usay iss duniya me hi mil jata hai aur aakhirat me uss ke liye koi hissa nahi hota.[34]
Jis kisi ne apne bhai ko dunyawi takleef ya museebat se nikaalega, Allah uss ko Qiyamat ke din ki takleef se najat dega,
Aur jo shakhs kisi mushkil me padhne walay ke liye aasaniya paida ki, Allah Ta’ala uss ke liye duniya aur aakhirat me aasaniya paida karega,
Aur jis kisi ne apne Musalman bhai ke aib ki parda poshi ki, Allah Ta’ala uss ke aibon ki duniya aur aakhirat me parda poshi karega, aur Allah tab tak banday ki madad karta rehta hai, jab tak ke wo apne bhai ki madad karta rehta hai,
Aur jis ne ilm ki talash me koi raasta ikhtiyar kiya, Allah uss ke liye jannat ka raasta aasaan kar dega,
Aur koi bhi Allah ke gharon me se kisi ghar me jama nahi hote, Allah ki kitab ki tilawat karne aur apas me uss ka mutaleya karne ke liye, unn par Allah ki taraf se sukoon nazil hota hai, Allah ki rahmat unn ko dhamp leti hai, farishte unhe gher lete hain, aur Allah Ta’ala inn bandon ka zikr apne yahan ki mahfil me karta hai,
Lekin, jo nek amal karne me susti kare, uss ka nasab, uss ki lineage, uss ka baday khandan se hona, usay aagay nahi karega.[35]
Rasoolullah (صلى الله عليه وسلم) ko pehle logon ki umar dikhayi gayee, jin ke muqable me aap (صلى الله عليه وسلم) ki ummat ki umar kayee gunah kum thi nek amaal karne ke liye, issi liye Allah (سُبْحَانَهُ وَتَعَالَى) ne aap (صلى الله عليه وسلم) ko laylatul qadr ata farmayee, jo hazar mahino se zyada behtar hai.[36]
Kisi ke (ikhlaas ke sath) nek amaal karne par log tareef kare, to wo riya-kari me shamil nahi hoga, balke, ye wo khush khabri hai, jo bande ko iss duniya me milti hai.[37]
Nek amaal karne ke auqaat me se, zawal ke baad ka waqt hai, yani zuhr ki namaz ke waqt aasmaan ke darwaaze khol diye jaate hain, aur Rasoolullah (صلى الله عليه وسلم) chahte ke, iss waqt nek amal kare, takay wo aasmaan me ooper le jaye jayen.[38]
din ko kiye huwe amaal raat se pehle Allah (رَبُّ الْعِزَّة) ke paas le jaaye jaate hain aur raat ko kiye huwe amaal din se pehle Allah (رَبُّ الْعِزَّة) ke paas le jaaye jaate hain.[39]
Jumuah ke din, ghusl karke, masjid ko paidal chal kar jaye aur imam ke qareeb baitthe aur kutba khamoshi se sunay aur baat na karne walay ke liye, uss ke har qadam par neki likhi jaati hai aur usay saal bhar roza rakhne aur qiyamul lail karne ka sawab milta hai.[40]
Peer ke din aur Jumeraat ke din, logon ke amaal Allah (رَبُّ الْعِزَّة) ke saamne pesh kiye jaate hain, aap (صلى الله عليه وسلم) chahte ke, jab mere amaal pesh hon, main rozay ki halat me rahoon.[41]
Peer aur Jumeraat ke din, jannat ke darwaze khol diye jaate hain, aur Allah ke har bande ki maghfirat kar di jaati hai, agar uss ne shirk na kiya ho, lekin jis kisi ke dil me apne Musalman bhai ke liye bughz hoga, unn ke gunah maaf nahi kiye jaate, Allah Ta’ala aise logon ke baare me farmate hain ke, inn dono ko rehne do, jab tak ke ye apas me sulah na kar le.[42]
Jumuah ke din roza rakhne se mana farmaya, siway iss surat me ke, ek din pehle ya ek din baad ka sath roza rakha jaye.[43]
Behtareen logon ke baare me farmaya ke,
Ye wo log hain, jis ki zindagi lambi ho aur wo nek amal kartay hon,[44]
Aur agar kisi se gunah sarzad ho jaaye, to wo fauran nek amal karte hain.[45]
Aqalmand wo hai, jo apna hisab khud lete hain aur nek amal karte hain, jo unhe aakhirat me kaam aaye.[46]
Insaan Allah ke azaab se bachne ke liye, Allah ke zikr se badh kar kuch nahi kar sakta.[47]
Aur jo shakhs din me 100 baar, ye kahe, La Ilaha Illa Allahu, wahdahu la shareeka lahu, lahul mulku, wa lahul hamdu, wa huwa ala kulli shai’in qadeer. To usay 10 ghulam azad karne, 100 nekiyan likhi jaati hain, 100 gunah maaf kar diye jaate hain, aur usay shaitan se bacha liya jaata hai, sham tak ke liye, aur uss shakhs se behtar koi nahi hota, siway uss shakhs ke jo iss se zyada baar ye kalima parrhe.[48]
Teen cheezen mayyat ke sath jaate hain, uss me se do wapas aa jaati hain aur ek uss ke sath reh jaati hai.
Wapas aanay wali cheezon me uss ke rishtedar aur uss ka maal hai, aur
Uss ke sath rehne wali cheez, uss ka amal hai.[49]
Maut ke liye dua karne se mana farmaya aap (صلى الله عليه وسلم) ne, uss ke aane se pehle maut ko mat pukaro, kyun ke, jab tum me se kisi ka inteqaal hota hai to uss ke amaal ka khata band ho jata hai aur ek momin ki zindagi ko badhaya nahi jaata, siway usay faida pahunchane ke liye.[50]
Maut ke sath insaan ke amaal ka account bandh ho jata hai, siway uss shakhs ke jo Allah ke raaste me jihad par nikla tha, uss ke liye uss ke amaal ko badhaya jata hai - ilaa yaumil Qiyamat, Qiyamat tak uss ka account khula hota hai aur uss ke amaal me izafa kiya jata hai, aur uss par qabr ki aazmaish nahi hogi.[51]
Phir aap (صلى الله عليه وسلم) ne farmaya ke, ek mujahid wo hai, jo apni nafs ke sath jung kare, yani apne aap ke sath sakht koshish kare.[52]
Teen cheezen insaan ke amaal me izafa karti rehti hain, maut ke baad bhi, ek aisa sadaqa jo continuous ho, jaari ho, jis se log faida utthate rahen, ya aisa ilm jis se log faida utthaate rahe, aur jis ka ajr uss ke amaal me izafa karta hai, ya nek aulaad jo aap ke liye dua karti rahe.[53]
Kisi bhi shakhs ka Allah Ta’ala ke sath kya muqaam hai, hum nahi bayan kar sakte hain, siway uss ke nek amaal ka zikr karne ke, jo Allah Ta’ala ki nemat hai, uss shakhs ke liye.[54]
Badtareen logon ke baare me farmaya ke,
Ye wo log hain, jis ki zindagi lambi ho aur wo buray amal karte hain.[55]
Bewaqoof log wo hain, jo apni khwaheshaat ke peechhe parrh jaye aur Allah se unn ke poora honay ki dua kare...[56]
Badtareen amal ke baare me farmaya ke,
Jis kisi ne, kisi bhi amal me jo uss ne Allah ke liye kiya hai, kisi ko Allah ke sath shareek karega, to usay chahiye ke Allah ke alawa jis ko shareek kiya tha, uss se apna ajr maangle, kyun ke, Allah Ta’ala - iss qadar be-niyaz ya independent hai ke, usay kisi bhi shareek ki zaroorat nahi.[57]
Hadith-e-Qudsi hai ke, Main beniyaz hoon, jis kisi ne mere sath shirk kiya, Main usay aur uss ke shirk ko thukra deta hoon.[58]
Buray amaal ke baare me farmaya ke;
Rozay ki halat me buray kaamo ko agar insaan na chhorrhe, to Allah Ta’ala ko uss ke bhooke aur pyase rehne ki koi zaroorat nahi.[59]
Kisi se baat na karna, daur-e-jahiliyat ke amaal me se hai.[60]
Kisi bhi museebat ke aane par, usay Allah ki taraf se taqdeer manna chahiye, ye kehna ke, agar aisa hota to, ya waisa hota to, se shaitani amal ka darwaza khul jaata hai.[61]
Jab Allah ka banda zina karta hai, to iman uss se nikal jaata hai aur jab wo kaam chhorrh deta hai, to phir iman wapas aa jaata hai.[62]
Shaitani amal me se hai ke log inn cheezon ka istemaal kare, mantar, taweez aur jaadu - aap (صلى الله عليه وسلم) ne farmaya ke ye sab shirk hai.[63]
Phir hum aamilon ke paas kyun jaate hain?
Jab ke Rasoolullah (صلى الله عليه وسلم) ne mana farmaya hai.
Buray amaal me se ek amal Rasoolullah (صلى الله عليه وسلم) ki awaz se oonchi awaz se baat karna.
Ye aisa hi hai, jaise ke Rasoolullah (صلى الله عليه وسلم) ki baat ko ahmiyat na dena,
Hum aaj kya kar rahe hain?
Jab hamare saamne hadith ke hawale se baat aati hai, to kya hum uss ko ahmiyat dete hain ya nahi? Apna jaiza khud lijiye,
Kahin aisa na ho ke hamare saare amaal zaya ho jayen.[64]
Jo koi asr ki namaz ko tark kiya, uss ke amaal zaya ho jaate hain.[65]
LGBTQ+ ke muamele me farmaya ke, Allah ki lanat ho unn logon par jo qaum-e-loot ki harkat karte hain.[66]
Ek aur jagah farmaya ke, Mujhe apni ummat ke baare me sab se zyada khauf wo hai, jo Lut (عَلَيْهِ ٱلسَّلَام) ki qaum ne kiya.[67]
Ek aur hadith me farmaya ke, qaum-e-loot ka amal karne walay dono ka pathar maar kar qatl kar do yani rajam ki saza di aap (صلى الله عليه وسلم) ne.[68]
Issi tarah, jo shakhs kisi janwar ke sath zina kare, uss ka aur uss janwar ka qatl karne ka hukum diya aap (صلى الله عليه وسلم) ne.[69]
Khawarij ke baare me farmaya ke, meri ummat me aise baaghi utthenge, tumhari namaz unn ki namaz ke aagay kuch bhi na hogi,
Sahaba se farma rahe hain, Rasoolullah (صلى الله عليه وسلم)
Tumhare rozay unn ke rozon ke aagay kuch bhi na honge, aur
Tumhari Quran ki tilawat unn ki tilawat ke aagay kuch bhi na hogi,
Wo Quran ko parrhenge, ye samajh kar ke wo unhe faida pahunchayegi, lekin wo unn ke khilaaf hogi aur wo unn ke halaq ke neechay nahi utregi.
Wo Islam se aise kharij ho jayenge, jaise ek teer apne shikar ke aar-paar ho jaati hai…[70]
Buray amaal me se jis gunah ki maafi nahi hai, unn me shirk ke baad, jaan-boojh kar kisi momin ka qatl karna hai. Qiyamat ke din wo apne qatil ke ooper lattakta huwa aayega aur kahega ke, Aye mere paalne walay malik, iss se poochhiye ke iss ne mera qatl kyun kiya?...[71]
Kutta paalne ki mumaniyat aayee hai, iss par bhi kayee ahadith aayee hain, aur kutton ke mutalliq pehle bhi hum tafseel me baat kar chuke hain, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, agar koi kutta paale aur wo property ko protect karne ke liye hai ya shikar ke liye hai to theek hai, warna be-zaroorat agar koi kutta paalta hai, to uss ke amaal me se har din ek qirat amaal zaya ho jaate hain.[72]
Baaz ahadith me do qirat amaal ke zaya ho jaane ka zikr hai,
Ek qirat uhud pahad ke barabar hota hai, jis ki lambai 7.5km hai aur ye 1.5-2km chauda hai, aur taqreeban 1km ooncha hai.
Itne amaal to hamare bantay hi nahi, jitne zaya ho jayenge.
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke,
Meri ummat ke achhe aur buray amaal mere saamne pesh kiye gaye,
Maine dekha ke, raaste se nuqsaan deh cheezen hattana, unn ke nek amaal me se tha, aur
Masjid me thook ya balgham ka saaf na karna, unn ke buray amaal me se tha.[73]
Qiyamat ke din,
zameen apni khabarein bayan karegi, jo kuch uss par rehne walay mard aur aurat ne kiya hoga, wo sab kuch bayan karegi.[74]
sab se pehla sawal jo bande se hoga, wo uss ki namaz ke baare me hoga, agar namaz theek hai to wo kamiyab hai, aur agar uss me kami hai to wo nuqsan utthane walon me hoga...[75]
Islam se hatt kar aur koi tareeqa layega, wo uss se qubool nahi kiya jayega.[76]
Ya deen-e-islam me koi naya tareeqa ijaad karega, jo meri sunnat se hatt kar hai, to wo thukra diya jayega, qubool nahi hoga.[77]
Maaldaron ko Qiyamat ke din, bohot kum sawab milega, siway unn logon ke, jinhe Allah ne maal diya aur wo Allah ki raah me dayen, bayen, aagay aur peechay kharch kiya aur neki kamaya.[78]
Jo koi, logon ko dikhaane ke liye amal karta tha, Allah Ta’ala usay Qiyamat ke din ruswa karenge,
Aur jis kisi ne achha kaam kiya, takay log uss ki izzat kare, Qiyamat ke din Allah uss ke chhupe huwe iraadon ko be-naqab karenge.[79]
Jis ne Mujahid ke ghar wali ki zimmadari li aur qiyanat ki, jab ke wo jihad par nikla huwa hai, to Qiyamat ke din, qiyanat karne walay ke amaal me se mujhaid jo chahega, le ja sakta hai.[80]
Ek ailan karne wala, ailan karega ke, har qaum uss ki pairwi kare, jis ki wo ibadat karte thay,
To salaib ya cross ki ibadat karne walay uss ke peechay jayenge,
Mushrik apne buthon ke peechay jayenge,
Aur har jhoottay khuda ke sathi apne apne khudaon ke peechay jayenge,
Yahan tak ke wo log baqi reh jayenge, jo Allah ki ibadat karte thay,
Allah ke alawa jo doosron ki ibadat karte rahe, wo unhe dozakh ki taraf le jayenge aur Momino ko Allah Ta’ala ka deedar hoga, wo sab se behtareen nazara hoga iss kayenaat ka.[81]
Jannat me jaane se pehle ek shifa’at hogi, jannat ke darwazon ko kholne ke liye, jab wo khul jayegi to dozakh par ek pull dala jayega, jisay al-Sirat kehte hain, jis se guzar kar log jannat me dakhil honge, jis ke amaal powerful thay wo tezi se guzar jayenge aur jis ke weak thay, wo rengtay huwe dakhil honge, aur baqi zakhmi halat me dakhil honge ya kat kat ke dozakh me girenge…[82]
Allah Ta’ala shifa’at karne ki ijazat denge, to logon ko dozakh se nikaala jayega, jab paighambaron ki, farishton ki aur nek logon ki shifa’at khatam ho jayegi, to Allah (رَبُّ الْعِزَّة) unn logon ko dozakh se nikaalenge,
jinhone koi nek amal nahi kiya hoga, aur jo dozakh me jal kar koyla ban chuke honge,
Allah Ta’ala unhe jannat ke bahar ek darya-e-hayat hogi, uss me daal dega,
To wo uss me se aise niklenge, jaise chamakte huwe moti hon, aur unn se kaha jayega ke, tumhare liye wo sab kuch hai jo tum dekh rahe ho aur uss jaisa aur bhi...[83]
Amaal ko weight diya gaya hai, yani unhe Qiyamat ke din wazan kiya jayega,
Kis amal ka kitna weight hai, ye bhi sirf Allah hi jaantay hain,
Ek kuttay ko ghair zaroori paalna, uska negative weight uhud pahad ke bara bar hai,
Kaun se acchay amaal ka kitna weight hai, iss ka kuch ishara nahi aaya hai,
Agar hum chahe ke apna hisab khud karke, ready ho jaye, ye mumkin nahi hai
Isiliye har choti neki ko choti samajh kar chhorrna nahi chahiye aur har burai ko chohti burai samajh kar karna nahi chahiye.
Allah (سُبْحَانَهُ وَتَعَالَى) ka zikr bhi amal hai;
Astaghfaar karne se aur sila rahmi karne se rizq me izafa hota hai,[84]
Baaz azkaar aap (صلى الله عليه وسلم) ne hume sikhaye, jis se shar-pasand insano se hum Allah ki panah mein aa jate hain,
Aur baaz azkaar hain ya Quran ki suraton hain, jis se insan aur Jin se protection milti hai,
Amal ke taur per subah aur shaam ke azkaar hain, jo bahut faidamand hain,
Quran ko parrhna, samajh kar padhna, iss amal ko afzal zikr kaha gaya hai,
Thoda scientific explanation: jaisa ke hum sun chuke hain ke amaal ko wazan kiya jayega;
Amal toh ho gaya, lekin uss ki information ya recording kahan hai?
2 farishte record kar rahe hain,
Ek estimate ke hisaab se insani dimagh mein 2.5 peta byte storage ki capacity hai,
Toh qayamat ke din jab farsihte bhi khatam ho jayenge toh inn information
Dua se mutalliq ye aya hai ke;
Jin logon ki dua’en qubool hoti hain, unn me ye teen amaal shamil hain;
Allah ki khatir, ikhlaas ke sath, sincerity ke sath amal karna,
Musalman hukumraan ko sincere advice dena,
Aur Musalmano ki jo main body hai, jo Musalmano ki jama’at hai unn ke sath rehna.[85]
Phir dua’on me, Jannat ko maangna sikhaya aur uss me jaane ke liye jo qaul aur amal zaroori hain, uss ki bhi dua ki aur
Dozakh se panah maangna sikhaya aur uss se bachne ke liye jo qaul aur amal hain, uss ki bhi dua sikhayi.[86]
Dua’on me amal ko riyakari se bachane ki dua sikhayi,[87] aur aisa amal jis se teri mohabbat mil jaye,[88]
Agar khana haram hai, peena haram hai, kapde haram hai aur parvarish haram par hai, to aise logon ki dua’en qubool nahi hoti.[89]
Amal ka matlab kaam ke bhi hain, iss ziman me ahadith me aya hai ke;
Sab se behtareen rizk wo hai, jo insaan apne hath se mehnat karke kamaye.[90]
Ya wo business jo pasandeeda ho, mubarak ho, jo dhokay se paak ho.[91]
Jo log kisi government position par hote hain, ya koi aur zimmadaar ohde par hain aur wo ek suwi ke barabar bhi kisi cheez ko chhupate hain, to wo ghaban samjha jayega aur qiyamat ke din unhe wo pesh karna padega.[92]
Government ke ohde par appoint honay ke liye, do log aa kar Rasoolullah (صلى الله عليه وسلم) se darkhast karte hain, aur aap unhe mana kar dete hain aur farmate hain ke, hum aise positions par unn logon ko appoint nahi karte, jo unn ohdon par appoint hona chahte hain.[93]
Government ke ohde par faiz logon ko tohfa milne par, Rasoolullah (صلى الله عليه وسلم) bohot ghussa huwe, farmaya ke, apne maa-baap ke ghar par baitth kar dekho ke tumhe koi tohfa deta hai ya nahi?
Allah ki qasam, agar kisi ne na-jayez taur par, koi cheez li hai, to wo uss cheez ke sath Qiyamat ke din Allah ke saamne pesh hoga,
Aap (صلى الله عليه وسلم) ne farmaya ke, Main nahi dekhna chahta tum me se koi Allah ke samne ek karahta huwa oontt ya pukaarti huwi gaye ya bakri le kar aaye,
Phir aap (صلى الله عليه وسلم) apne dono hath aasmaan ki taraf utthaya aur farmaya, Aye Allah! Kya maine tera paigham logon tak nahi pahuncha diya?[94]
Sonchiye, hum log kya kar rahe hain.
Hum log to maang maang kar rishwat lete hain.
Baaz log Zamzam ke kuwe se paani nikaalne ka kaam kar rahe thay, to aap (صلى الله عليه وسلم) ne farmaya ke, tum acha kaam kar rahe ho. Agar mujhe khauf na hota ke, ye martaba tum se chheen liya jayega, to main khud Zamzam ke kuwe se paani seechta.[95]
Ghulam bhi agar hai to hamare paas, uss ke bhi huqooq hain,
Malik usay khana aur kapde provide kare, aur
Usay utna hi kaam de, jitna ke ghulam ke karne ki capacity hai.[96]
Khadim ke kaam me uss ki madad karne ko kaha gaya hai, aur jo shakhs Allah ke liye kaam karta hai, usay mayoos nahi kiya jayega.[97]
Musalmano ke liye kisi kaam ke karne par, bina maange jo muavza milay, usay qubool kar sakte hain. Allah ki di huwi nemat ko thukrana nahi chahiye aur agar koi muafza na milay to uss ki khwahesh ya tamanna nahi karna chahiye.[98]
Rasoolullah (صلى الله عليه وسلم) agar kisi kaam me hotay aur badal ko ata huwa dekhte to kaam ko chhorrh kar, uss anay walay badal ke shar se Allah ki panah maangte, aur agar badal chhatt jaate to Allah ki hamd bayan karte aur agar barish shuru hoti to aap (صلى الله عليه وسلم) dua karte ke, iss barish ko faida mand barish bana de.[99]
Rasoolullah (صلى الله عليه وسلم) ke maujezon me se ek maujeza ye tha ke, ek waqt ek oontt ne aap se shikayat ki ke, uss se kaam bohot liya jata hai aur khana bohot kum diya jata hai, to aap (صلى الله عليه وسلم) ne uss oontt ke malik se kaha ke, iss ka khayal rakho…[100]
Yahan aaj ka dars rok denge. Iss lafz par ahadith Next Saturday In Sha Allah 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 'Umar bin Al-Khattab: I heard Allah's Apostle saying, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for.
[2] Abu Huraira reported that Muhammad, the Messenger of Allah (may peace be upon him), said:When it occurs to my bondsman that he should do a good deed but he actually does not do it, record one good to him, but if he puts it into practice, I make an entry of ten good acts in his favour. When it occurs to him to do evil, but he does not commit it, I forgive that. But if he commits it, I record one evil against his name. The Messenger of Allah (may peace be upon him) observed. The angels said: That bondsman of Yours intends to commit evil. though His Lord is more Vigilant than he. Upon this He (the Lord) said: Watch him; if he commits (evil), write it against his name but if he refrains from doing it, write one good deed or him, for he desisted from doing it for My sake. The Messenger of Allah said: He who amongst you is good of faith, all his good acts are multiplied from ten to seven hundred times (and are recorded in his name) and all the evils that he commits are recorded as such (i, e. without increase) till he meets Allah.
وَحَدَّثَنَا مُحَمَّدُ بْنُ رَافِعٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، قَالَ هَذَا مَا حَدَّثَنَا أَبُو هُرَيْرَةَ، عَنْ مُحَمَّدٍ، رَسُولِ اللَّهِ صلى الله عليه وسلم فَذَكَرَ أَحَادِيثَ مِنْهَا قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " قَالَ اللَّهُ عَزَّ وَجَلَّ إِذَا تَحَدَّثَ عَبْدِي بِأَنْ يَعْمَلَ حَسَنَةً فَأَنَا أَكْتُبُهَا لَهُ حَسَنَةً مَا لَمْ يَعْمَلْ فَإِذَا عَمِلَهَا فَأَنَا أَكْتُبُهَا بِعَشْرِ أَمْثَالِهَا وَإِذَا تَحَدَّثَ بِأَنْ يَعْمَلَ سَيِّئَةً فَأَنَا أَغْفِرُهَا لَهُ مَا لَمْ يَعْمَلْهَا فَإِذَا عَمِلَهَا فَأَنَا أَكْتُبُهَا لَهُ بِمِثْلِهَا ". وَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " قَالَتِ الْمَلاَئِكَةُ رَبِّ ذَاكَ عَبْدُكَ يُرِيدُ أَنْ يَعْمَلَ سَيِّئَةً - وَهُوَ أَبْصَرُ بِهِ - فَقَالَ ارْقُبُوهُ فَإِنْ عَمِلَهَا فَاكْتُبُوهَا لَهُ بِمِثْلِهَا . وَإِنْ تَرَكَهَا فَاكْتُبُوهَا لَهُ حَسَنَةً - إِنَّمَا تَرَكَهَا مِنْ جَرَّاىَ ". وَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " إِذَا أَحْسَنَ أَحَدُكُمْ إِسْلاَمَهُ فَكُلُّ حَسَنَةٍ يَعْمَلُهَا تُكْتَبُ بِعَشْرِ أَمْثَالِهَا إِلَى سَبْعِمِائَةِ ضِعْفٍ وَكُلُّ سَيِّئَةٍ يَعْمَلُهَا تُكْتَبُ بِمِثْلِهَا حَتَّى يَلْقَى اللَّهَ " .
[4] Abdullah (b. Mas'ud) reported that Allah's Messenger (may peace be upon him) 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.
[5] Abu Dharr (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked: "Which deed is the best?" He (PBUH) replied, "Faith in Allah and Jihad (fighting, struggle) in the Cause of Allah. [Al-Bukhari and Muslim]
وعن أبي ذر رضي الله عنه قال: قلت يا رسول الله أي العمل أفضل؟ قال: "الإيمان بالله والجهاد في سبيله" ((متفق عليه))
[6] Abu Hurairah (May Allah be pleased with him) reported:The Messenger of Allah (PBUH) was asked: "What other good deed could be an equivalent of Jihad in the way of Allah?" He (PBUH) replied, "You do not have the strength to do it." (The narrator said:) The question was repeated twice or thrice, but every time he (PBUH) answered, "You do not have the strength to do it." Then he (PBUH) said, "One who goes out for Jihad in the Cause of Allah is like a person who observes Saum (fasting), stands in Salat (prayer) constantly, recites the Ayat of the Qur'an and does not exhibit any lassitude in fasting and prayer until the participant of Jihad in the way of Allah returns." [Al-Bukhari and Muslim]
وعنه قال قيل يا رسول الله: ما يعدل الجهاد في سبيل الله؟ قال: "لا تستطيعونه" فأعادوا عليه مرتين أو ثلاثًا كل ذلك يقول: "لا تستطيعونه!" ثم قال: "مثل المجاهد في سبيل الله كمثل الصائم القائم القانت بآيات الله لا يفتر: من صلاة ولا صيام، حتى يرجع المجاهد في سبيل الله" ((متفق عليه، وهذا لفظ مسلم)) . وفي رواية البخاري، أن رجلا قال: يا رسول الله دلني على عمل يعدل الجهاد؟ قال: "لا أجده" ثم قال: "هل تستطيع إذا خرج المجاهد أن تدخل مسجدك فتقوم ولا تفتر وتصوم ولا تفطر؟ فقال: ومن يستطيع ذلك؟!.
[7] 'Aishah (May Allah be pleased with her) reported:I said: "O Messenger of Allah! We consider Jihad as the best deed, should we not then go for Jihad?" The Messenger of Allah (PBUH) said, "The best Jihad for you women is Hajj Mabrur (i.e., one accepted by Allah).” [Al-Bukhari].
وعن عائشة رضي الله عنها قالت: قلت يا رسول الله نرى الجهاد أفضل العمل، أفلا نجاهد؟ فقال: "لَكُنّ أفضل الجهاد حج مبرور" ((رواه البخاري)).
Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked, "Which deed is the best?" He (PBUH) replied, "Faith in Allah and His Messenger." He (PBUH) was asked, "What is next?" He (PBUH) replied, "Jihad (holy fighting) in the Cause of Allah." Then he was asked: "What is after that (in goodness)?" He (PBUH) replied, "Hajj Mabrur (which is accepted by Allah). [Al-Bukhari and Muslim].
عن أبي هريرة رضي الله عنه قال: سئل رسول الله صلى الله عليه وسلم أي العمل أفضل؟ قال: "إيمان بالله ورسوله" قيل: ثم ماذا؟ قال: "الجهاد في سبيل الله" قيل: ثم ماذا؟ قال: "حج مبرور". ((متفق عليه))
[8] It is reported on the authority of 'Abdullah that the Apostle of Allah observed:The best of' the deeds or deed is the (observance of) prayer at its proper time and kindness to the parents.
حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنِ الْحَسَنِ بْنِ عُبَيْدِ اللَّهِ، عَنْ أَبِي عَمْرٍو الشَّيْبَانِيِّ، عَنْ عَبْدِ اللَّهِ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " أَفْضَلُ الأَعْمَالِ - أَوِ الْعَمَلِ - الصَّلاَةُ لِوَقْتِهَا وَبِرُّ الْوَالِدَيْنِ ".
[9] Abu Dharr said he asked the Prophet what action was most excellent, and he replied, "Faith in God and jihad in His path." He then asked which slaves were most excellent 1 and he replied. “Those whose price is highest and who are held in most esteem by their people." He asked what he should do if unable to act accordingly 2 and he replied, "You should assist a workman, or work for one who is unskilled." He asked what he should do if unable to act accordingly and he replied, "Do no harm to others 3 for that is sadaqa you bestow on yourself." [Bukhari and Muslim]
i.e. for the purpose of emancipating them.
The Arabic is fa-in lam af'al which is somewhat vague. It most probably means he is asking what he should do if unable to emancipate a slave of such quality.
This is an accepted meaning of the Arabic tada'u ‘un-nas min ash-sharr. Another possible meaning is to leave people alone because of their evil.
[10] Narrated Ibn `Abbas: The Prophet said, "No good deeds done on other days are superior to those done on these (first ten days of Dhul Hijja)." Then some companions of the Prophet said, "Not even Jihad?" He replied, "Not even Jihad, except that of a man who does it by putting himself and his property in danger (for Allah's sake) and does not return with any of those things."
[11] Abu Hurairah (May Allah be pleased with him) reported:The Messenger of Allah (PBUH) said, "Allah the Exalted and Majestic said: 'Every act of the son of Adam is for him, except As-Siyam (the fasting) which is (exclusively) for Me, and I will reward him for it.' Fasting is a shield. When anyone of you is observing fast, he should neither indulge in obscene language nor should he raise his voice; and if anyone reviles him or tries to quarrel with him, he should say: 'I am fasting.' By Him in Whose Hand the soul of Muhammad is, the breath of one observing Saum is sweeter to Allah than the fragrance of musk. The one who fasts, experiences two joys: he feels pleasure when he breaks the fast. He is joyful by virtue of his fast when he meets his Rubb." [Al-Bukhari and Muslim].
In a narration by Al-Bukhari, the Messenger of Allah (PBUH) said, "Allah says: '(The person observing Saum) has abstained from food and drink, and sexual pleasures for My sake; fasting is for Me, and I will bestow its reward. Every good deed has ten times its reward'."
In a narration by Muslim, the Messenger of Allah (PBUH) said, "The reward of every (good) deed of a person is multiplied from ten to seven hundred times. Allah (SWT) says: 'The reward of observing Saum is different from the reward of other good deeds; Saum is for Me, and I Alone will give its reward. The person observing Saum abstains from food and drink only for My sake.' The fasting person has two joyous occasions, one at the time of breaking his fast, and the other at the time of meeting his Rubb. Surely, the breath of one observing Saum is better smelling to Allah than the fragrance of musk."
وعن أبي هريرة رضي الله عنه، قال: قال رسول الله صلى الله عليه وسلم : "قال الله عز وجل: كل عمل ابن آدم له إلا الصيام، فإنه لي وأنا أجزي به. والصيام جُنة فإذا كان يوم صوم أحدكم فلا يرفث ولا يصخب، فإن سابه أحد أو قاتله، فليقل: إني صائم. والذي نفس محمد بيده لخُلوف فم الصائم أطيب عند الله من ريح المسك. "للصائم فرحتان يفرحهما: إذا أفطر فرح بفطره، وإذا لقي ربه فرح بصومه" ((متفق عليه)) .((وهذا لفظ رواية البخاري. وفي رواية له: يترك طعامه، وشرابه، وشهوته، من أجلي، الصيام لي وأنا أجزي به، والحسنة بعشر أمثالها. وفي رواية لمسلم: "كل عمل ابن آدم يضاعف: الحسنة بعشر أمثالها إلى سبعمائة ضعف. قال الله تعالى: (إلا الصوم فإنه لي وأنا أجزي به: يدع شهوته وطعامه من أجلي. للصائم فرحتان: فرحة عند فطره، وفرحة عند لقاء ربه. ولخلوف فيه أطيب عند الله من ريح المسك).
[12] Masruq said he asked ‘A’isha what action was most pleasing to God’s Messenger and she replied that it was what one keeps on doing. He asked at what time he got up at night and she said it was at cockcrow. [Bukhari and Muslim]
[13] A'isha, the wife of Allah's Apostle (may peace be upon him), reported that Allah's Messenger (may peace be upon him) 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.
[14] Abu Huraira reported that God's Messenger said to Bilal at the dawn prayer, “Tell me, Bilal, of the action you have done since becoming a Muslim which is most calculated to cause hope in you, for I heard the sound of your sandals in front of me in paradise.” He replied, “I have done no action more calculated, in my opinion to cause hope than that I have never performed ablution at any hour of the night or day without immediately praying what was ordained for me to pray.” [Bukhari and Muslim]
[15] Sahl b. Sa'd reported it from Allah's Messenger (may peace be upon him) that a person performs deeds like the deeds of the people of Paradise apparently before people and he would be amongst the dwellers of Hell and a person acts apparently like the people of Hell, but (in fact) he would be among the dwellers of Paradise.
[16] It was narrated that Abu Barzah Al-Aslami said:"O Messenger of Allah! Tell me of an action by which I may benefit.' He said: 'Remove harmful things from the path of the Muslims.'
[17] ‘Ubada b. as-Samit reported God’s messenger as saying, “If anyone testifies that there is no god but God alone, who has no partner, that Muhammad is His servant and messenger, that Jesus is God’s servant and messenger, the son of His handmaid, His word which he cast into Mary and a spirit from Him, and that paradise and hell are real, God will cause him to enter paradise no matter what he has done. [Bukhari and Muslim]
[18] Narrated Ibn `Umar:The Prophet said, "While three persons were walking, rain began to fall and they had to enter a cave in a mountain. A big rock rolled over and blocked the mouth of the cave. They said to each other, 'Invoke Allah with the best deed you have performed (so Allah might remove the rock)'. One of them said, 'O Allah! My parents were old and I used to go out for grazing (my animals). On my return I would milk (the animals) and take the milk in a vessel to my parents to drink. After they had drunk from it, I would give it to my children, family and wife. One day I was delayed and on my return I found my parents sleeping, and I disliked to wake them up. The children were crying at my feet (because of hunger). That state of affairs continued till it was dawn. O Allah! If You regard that I did it for Your sake, then please remove this rock so that we may see the sky.' So, the rock was moved a bit. The second said, 'O Allah! You know that I was in love with a cousin of mine, like the deepest love a man may have for a woman, and she told me that I would not get my desire fulfilled unless I paid her one-hundred Dinars (gold pieces). So, I struggled for it till I gathered the desired amount, and when I sat in between her legs, she told me to be afraid of Allah, and asked me not to deflower her except rightfully (by marriage). So, I got up and left her. O Allah! If You regard that I did if for Your sake, kindly remove this rock.' So, two-thirds of the rock was removed. Then the third man said, 'O Allah! No doubt You know that once I employed a worker for one Faraq (three Sa's) of millet, and when I wanted to pay him, he refused to take it, so I sowed it and from its yield I bought cows and a shepherd. After a time that man came and demanded his money. I said to him: Go to those cows and the shepherd and take them for they are for you. He asked me whether I was joking with him. I told him that I was not joking with him, and all that belonged to him. O Allah! If You regard that I did it sincerely for Your sake, then please remove the rock.' So, the rock was removed completely from the mouth of the cave.
[19] Mundhir b. Jarir reported on the authority of his father:While we were in the company of the Messenger of Allah (may peace be upon him) in the early hours of the morning, some people came there (who) were barefooted, naked, wearing striped woollen clothes, or cloaks, with their swords hung (around their necks). Most of them, nay, all of them, belonged to the tribe of Mudar. The colour of the face of the Messenger of Allah (may peace be upon him) 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 Adhan and Iqima, and he (the Holy Prophet) observed prayer (along with his Companion) and then addressed (them reciting verses of the Holy 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" (iv. 1). (He then recited) a verse of Sura Hashr:" Fear Allah. and let every soul consider that which it sends forth for the morrow and fear Allah" (lix. 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 sa' of wheat, some a sa' of dates; till he (the Holy 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 (may peace be upon him) glistening, like gold (on account of joy). The Messenger of Allah (may peace be upon him) 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.
[20] Sahl bin Mu'adh bin Anas narrated from his father that:The Prophet said: "Whoever teaches some knowledge will have the reward of the one who acts upon it, without that detracting from his reward in the slightest.
حَدَّثَنَا أَحْمَدُ بْنُ عِيسَى الْمِصْرِيُّ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ، عَنْ يَحْيَى بْنِ أَيُّوبَ، عَنْ سَهْلِ بْنِ مُعَاذِ بْنِ أَنَسٍ، عَنْ أَبِيهِ، أَنَّ النَّبِيَّ ـ صلى الله عليه وسلم ـ قَالَ " مَنْ عَلَّمَ عِلْمًا فَلَهُ أَجْرُ مَنْ عَمِلَ بِهِ لاَ يَنْقُصُ مِنْ أَجْرِ الْعَامِلِ ".
[21] Narrated Ubaydullah ibn Khalid as-Sulami: The Messenger of Allah (saws) made a brotherhood between two men, one of whom was killed (in Allah's path), and a week or thereabouts later the other died, and we prayed at his funeral). The Messenger of Allah (saws) asked: What did you say? We replied: We prayed for him and said: O Allah, forgive him, and join him to his companion. The Messenger of Allah (saws) said: What about his prayers since the time the other died, and his fasting since the time the other died--the narrator Shu'bah doubted the words, "his fasting--and his deeds since the time the other died. The distance between them is just like the distance between heaven and earth.
حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا شُعْبَةُ، عَنْ عَمْرِو بْنِ مُرَّةَ، قَالَ سَمِعْتُ عَمْرَو بْنَ مَيْمُونٍ، عَنْ عَبْدِ اللَّهِ بْنِ رُبَيِّعَةَ، عَنْ عُبَيْدِ بْنِ خَالِدٍ السُّلَمِيِّ، قَالَ : آخَى رَسُولُ اللَّهِ صلى الله عليه وسلم بَيْنَ رَجُلَيْنِ فَقُتِلَ أَحَدُهُمَا وَمَاتَ الآخَرُ بَعْدَهُ بِجُمُعَةٍ أَوْ نَحْوِهَا، فَصَلَّيْنَا عَلَيْهِ، فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم : " مَا قُلْتُمْ " . فَقُلْنَا : دَعَوْنَا لَهُ، وَقُلْنَا : اللَّهُمَّ اغْفِرْ لَهُ وَأَلْحِقْهُ بِصَاحِبِهِ . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم : " فَأَيْنَ صَلاَتُهُ بَعْدَ صَلاَتِهِ وَصَوْمُهُ بَعْدَ صَوْمِهِ " . شَكَّ شُعْبَةُ فِي صَوْمِهِ : " وَعَمَلُهُ بَعْدَ عَمَلِهِ إِنَّ بَيْنَهُمَا كَمَا بَيْنَ السَّمَاءِ وَالأَرْضِ " . صحيح (الألباني)
[22] Abu Burdah (May Allah be pleased with him) reported:Abu Musa Al- Ash'ari (May Allah be pleased with him) said: "Six of us accompanied Messenger of Allah (PBUH) in an expedition. We had one camel with us; we rode it in turn. Our feet got injured and my nails also fell out. We wrapped up our feet in rags; and because of this the campaign came to be known as Dhat-ur-Riqa' (the Campaign of Rags)." Abu Burdah (May Allah be pleased with him) says: Abu Musa reported this Hadith but regretted having done so. He said, "Would that I had not mentioned it!" He said so because he disliked to disclose anything concerning his deeds. [Al-Bukhari and Muslim].
وعن أبي بردة عن أبي موسى الأشعري رضي الله عنه قال: خرجنا مع رسول الله صلى الله عليه وسلم في غزاة، ونحن ستة نفر بيننا بعير نعتقبه، فنقبت أقدامنا ونقبت قدمي، وسقطت أظافري، فكنا نلف على أرجلنا الخرق، فسميت غزوة ذات الرقاع لما كنا نعصب على أرجلنا من الخرق قال أبو بردة: فحدث أبوموسى بهذا الحديث، ثم كره ذلك، وقال: ما كنت أصنع بأن أذكره! قال: كأنه كره أن يكون شئياً من عمله أفشاه. ((متفق عليه))
[23] Ja`far bin Muhammad said:"My father told me: 'We came to Jabir bin `Abdullah and asked him about the Hajj of the Prophet (saws). He told us: The Messenger of Allah (saws) stayed in al-Madinah for nine years of Hajj, then it was announced to the people that the Messenger of Allah (saws) was going to perform Hajj this year. Many people came to al-Madinah, all of them hoping to learn from the Messenger of Allah (saws) and to do as he did. The Messenger of Allah (saws) set out when there were five days left of Dhul-Qa`dah, and we set out with him,: Jabir said; "And the Messenger of Allah was among us; the Qur'an was being revealed to him, and he knew what it meant. Whatever he did based on it (the Qur'an), we did, and we set out with no intention other than Hajj.
أَخْبَرَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، قَالَ حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، قَالَ حَدَّثَنَا جَعْفَرُ بْنُ مُحَمَّدٍ، قَالَ حَدَّثَنِي أَبِي قَالَ، أَتَيْنَا جَابِرَ بْنَ عَبْدِ اللَّهِ فَسَأَلْنَاهُ عَنْ حَجَّةِ النَّبِيِّ، صلى الله عليه وسلم فَحَدَّثَنَا أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم مَكَثَ بِالْمَدِينَةِ تِسْعَ حِجَجٍ ثُمَّ أُذِّنَ فِي النَّاسِ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم فِي حَاجِّ هَذَا الْعَامِ فَنَزَلَ الْمَدِينَةَ بَشَرٌ كَثِيرٌ كُلُّهُمْ يَلْتَمِسُ أَنْ يَأْتَمَّ بِرَسُولِ اللَّهِ صلى الله عليه وسلم وَيَفْعَلُ مَا يَفْعَلُ فَخَرَجَ رَسُولُ اللَّهِ صلى الله عليه وسلم لِخَمْسٍ بَقِينَ مِنْ ذِي الْقَعْدَةِ وَخَرَجْنَا مَعَهُ قَالَ جَابِرٌ وَرَسُولُ اللَّهِ صلى الله عليه وسلم بَيْنَ أَظْهُرِنَا عَلَيْهِ يَنْزِلُ الْقُرْآنُ وَهُوَ يَعْرِفُ تَأْوِيلَهُ وَمَا عَمِلَ بِهِ مِنْ شَىْءٍ عَمِلْنَا فَخَرَجْنَا لاَ نَنْوِي إِلاَّ الْحَجَّ .
[24] Narrated Salama:We went out with the Prophet to Khaibar. A man (from the companions) said, "O 'Amir! Let us hear some of your Huda (camel-driving songs.)" So he sang some of them (i.e. a lyric in harmony with the camels walk). The Prophet said, "Who is the driver (of these camels)?" They said, "Amir." The Prophet said, "May Allah bestow His Mercy on him !" The people said, "O Allah's Apostle! Would that you let us enjoy his company onger!" Then 'Amir was killed the following morning. The people said, "The good deeds of 'Amir are lost as he has killed himself." I returned at the time while they were talking about that. I went to the Prophet and said, "O Allah's Prophet! Let my father be sacrificed for you! The people claim that 'Amir's good deeds are lost." The Prophet said, "Whoever says so is a liar, for 'Amir will have a double reward as he exerted himself to obey Allah and fought in Allah's Cause. No other way of killing would have granted him greater reward."
حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ، قَالَ خَرَجْنَا مَعَ النَّبِيِّ صلى الله عليه وسلم إِلَى خَيْبَرَ فَقَالَ رَجُلٌ مِنْهُمْ أَسْمِعْنَا يَا عَامِرُ مِنْ هُنَيْهَاتِكَ. فَحَدَا بِهِمْ، فَقَالَ النَّبِيُّ صلى الله عليه وسلم " مَنِ السَّائِقُ " قَالُوا عَامِرٌ. فَقَالَ " رَحِمَهُ اللَّهُ ". فَقَالُوا يَا رَسُولَ اللَّهِ هَلاَّ أَمْتَعْتَنَا بِهِ. فَأُصِيبَ صَبِيحَةَ لَيْلَتِهِ فَقَالَ الْقَوْمُ حَبِطَ عَمَلُهُ، قَتَلَ نَفْسَهُ. فَلَمَّا رَجَعْتُ وَهُمْ يَتَحَدَّثُونَ أَنَّ عَامِرًا حَبِطَ عَمَلُهُ، فَجِئْتُ إِلَى النَّبِيِّ صلى الله عليه وسلم فَقُلْتُ يَا نَبِيَّ اللَّهِ فَدَاكَ أَبِي وَأُمِّي، زَعَمُوا أَنَّ عَامِرًا حَبِطَ عَمَلُهُ. فَقَالَ " كَذَبَ مَنْ قَالَهَا، إِنَّ لَهُ لأَجْرَيْنِ اثْنَيْنِ، إِنَّهُ لَجَاهِدٌ مُجَاهِدٌ، وَأَىُّ قَتْلٍ يَزِيدُهُ عَلَيْهِ ".
[25] It was narrated from 'Asim bin Sufyan Ath-Thaqafi that they went out for the battle of As-Salasil, but they missed the fighting, so they kept watch, then they went back to Mu'awiyah, and Abu Ayyub and 'Uqbah bin 'Amir were with him. 'Asim said:"O Abu Ayyub, we missed the general mobilization, but we have been told that whoever prays in the four Masjids will be forgiven his sins." He said: "O son of my brother! I will tell you of something easier than that. I heard the Messenger of Allah (PBUH) says: 'Whoever performs Wudu' as commanded and prays as commanded, will be forgiven for his previous actions.' Is it not so, O 'Uqbah?" He said: "Yes."
[26] "Narrated Abu Huraira:Allah's Apostle said, "Time will pass rapidly, good deeds will decrease, and miserliness will be thrown (in the hearts of the people), and the Harj (will increase)." They asked, "What is the Harj?" He
[27] Ibn Mas'ud was heard to say, "You are living at a time when there are many men of understanding and few orators. There are few who ask and many who give. In it there is more action than diversion. After you there will come a time when there are few men of understanding and many orators. There will be many who ask and few who give. Guidance in it directs action. Know that right guidance at the end of time is better than some actions.
[28] "Narrated Ibn Masud:A man kissed a woman and then came to Allah's Apostle and told him of that, so this Divine Inspiration was revealed to the Prophet 'And offer Prayers perfectly at the two ends of the day, and in some hours of the night; (i.e. (five) compulsory prayers). Verily, the good deeds remove the evil deeds (small sins) That is a reminder for the mindful.' (11.114) The man said, Is this instruction for me only?' The Prophet said, "It is for all those of my followers who encounter a similar situation."
حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَزِيدُ ـ هُوَ ابْنُ زُرَيْعٍ ـ حَدَّثَنَا سُلَيْمَانُ التَّيْمِيُّ، عَنْ أَبِي عُثْمَانَ، عَنِ ابْنِ مَسْعُودٍ ـ رضى الله عنه ـ أَنَّ رَجُلاً، أَصَابَ مِنَ امْرَأَةٍ قُبْلَةً، فَأَتَى رَسُولَ اللَّهِ صلى الله عليه وسلم فَذَكَرَ ذَلِكَ لَهُ فَأُنْزِلَتْ عَلَيْهِ {وَأَقِمِ الصَّلاَةَ طَرَفَىِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ}. قَالَ الرَّجُلُ أَلِيَ هَذِهِ قَالَ " لِمَنْ عَمِلَ بِهَا مِنْ أُمَّتِي ".
[29] Abu Huraira reported God's messenger as saying, "Hasten to do good deeds before six things happen:the smoke, the dajjal, the beast of the earth, the rising of the sun in its place of setting, the trial which will affect all mankind[*], and the one which applies more particularly to one of you." (*The Arabic is amr al-'amma which I prefer to explain as in the translation above. It could mean the rule in the hands of the common people). [Muslim transmitted it]
[30] Abu Huraira reported God's messenger as saying, "Do good deeds before trials come like portions of a dark night when a man will be a believer in the morning and an infidel in the evening, and a believer in the evening and an infidel in the morning, selling his religion for some worldly goods" [Muslim transmitted it]
[31] Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Hasten to do good deeds before you are overtaken by one of the seven afflictions." Then (giving a warning) he said, "Are you waiting for poverty which will make you unmindful of devotion, or prosperity which will make you corrupt, or a disease which will disable you, or senility which will make you mentally unstable, or sudden death which will take you all of a sudden, or Ad-Dajjal who is the worst expected, or the Hour; and the Hour will be most grievous and most bitter." [At- Tirmidhi, who classified it as Hadith Hasan].
وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم: قال: “بادروا بالأعمال سبعاً، هل تنتظرون إلا فقراً منسياً، أو غنى مطغياً، أو مرضاً مفسداً، أو هرماً مفنداً، أو موتاً مجهزاً، أو الدجال، فشر غائب ينتظر، أو الساعة، فالساعة أدهى وأمر؟!” ((رواه الترمذى وقال: حديث حسن)).
[32] 'Aishah (May Allah be pleased with her) reported:Messenger of Allah (PBUH) would sometimes abstain from doing something he wished to do, lest others should follow him and it might become obligatory upon them. [Al-Bukhari and Muslim]
وعن عائشة رضي الله عنها قالت: إن كان رسول الله صلى الله عليه وسلم ليدع العمل، وهو يحب أن يعمل به، خشية أن يعمل به الناس فيفرض عليهم" ((متفق عليه)) .
[33] Explaining the verse, “say ; You have no faith, but you only say :We have submitted our wills to Allah”, Al-Zuhri said : We think that ISLAM is a word, and faith is an action.
[34] Anas (May Allah be pleased with him) reported:Messenger of Allah (PBUH) said, "When an infidel accomplishes any good deed, he is rewarded for it in this world; and in the case of a Muslim, Allah stores up his good acts for him in the Hereafter and provides him with subsistence in this life due to his obedience." Another narration is: Messenger of Allah (PBUH) said, "Allah does not wrong a believer a good deed because he is given blessings for it in this world and will be rewarded for it in the Hereafter. But the infidel is given in the world the reward for good deeds, he has performed for the sake of Allah and when he comes to the Hereafter, there is no good deed for which he can be rewarded". [Muslim]
وعن أنس، رضي الله عنه ،عن رسول الله، صلى الله عليه وسلم، قال: "إن الكافر إذا عمل حسنة، أطعم بها طعمة من الدنيا، أما المؤمن، فإن الله تعالى يدخر له حسناته في الآخرة، ويعقبه رزقاً في الدنيا على طاعته". وفي رواية: "إن الله لا يظلم مؤمنا حسنة يعطى بها في الدنيا، ويجزى بها في الآخرة، وأما الكافر، فيطعم بحسنات ما عمل لله تعالى، في الدنيا حتى إذا أفضى إلى الآخرة، لم يكن له حسنة يجزى بها" ((رواه مسلم)).
[35] Abu Huraira reported Allah's Messenger (may peace be upon him) as saying:He who alleviates the suffering of a brother out of the sufferings of the world, Allah would alleviate his suffering from the sufferings of the Day of Resurrection, and he who finds relief for one who is hard-pressed, Allah would make things easy for him in the Hereafter, and he who conceals (the faults) of a Muslim, Allah would conceal his faults in the world and in the Hereafter. Allah is at the back of a servant so long as the servant is at the back of his brother, and he who treads the path in search of knowledge, Allah would make that path easy, leading to Paradise for him and those persons who assemble in the house among the houses of Allah (mosques) and recite the Book of Allah and they learn and teach the Qur'an (among themselves) there would descend upon them tranquility and mercy would cover them and the angels would surround them and Allah mentions them in the presence of those near Him, and he who is slow-paced in doing good deeds, his (high) lineage does not make him go ahead.
[36] 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.
[37] Abu Dharr (May Allah be pleased with him) said:The Messenger of Allah (PBUH) was asked: "Tell us about a person who does some good deed and people praise him, will this be considered as showing off?" He replied, "This is the glad tidings which a believer receives (in this life)." [Muslim]
وعن أبي ذر رضي الله عنه قال: قيل لرسول الله صلى الله عليه وسلم : أرأيت الرجل يعمل العمل من الخير، ويحمده الناس عليه؟ قال: " تلك عاجل بشرى المؤمن" ((رواه مسلم))
[38] Abdullah bin As-Sa'ib narrated:"Allah's Messenger would pray four (Rak'ah) after the Zawal of the sun before Az-Zuhr. He said: 'It is an hour in which the gates of the heavens are opened, and I love that a righteous deed should be raised up for me in it.'
[39] Abu Musa reported:The Messenger of Allah (may peace be upon him) was standing amongst us and he told us five things. He said: Verily the Exalted and Mighty God does not sleep, and it does not befit Him to sleep. He lowers the scale and lifts it. The deeds in the night are taken up to Him before the deeds of the day, and the deeds of the day before the deeds of the night. His veil is the light. In the hadith narrated by Abu Bakr (instead of the word "light" ) it is fire. If he withdraws it (the veil), the splendour of His countenance would consume His creation so far as His sight reaches.
[40] Aws bin Aws Ath-Thaqafi said:“I heard the Prophet (saw) say: ‘Whoever takes a bath on Friday, and bathes completely, and goes early, arriving early,* and walks and does not ride (to the mosque), and sits close to the Imam and listens to him, and does not engage in idle talk; for every step he takes he will have the reward of one year, the reward of a year’s fasting and praying (at night).
[41] Abu Hurairah narrated that:the Messenger of Allah said: "Deeds are presented on Monday and Thursday, and I love that my deeds be presented while I am fasting.
[42] Abu Hurairah (May Allah be pleased with him) said:The Messenger of Allah (PBUH) said, "The gates of Jannah are opened on Mondays and Thursdays, and then every slave (of Allah) is granted forgiveness if he does not associate anything with Allah in worship. But the person in whose heart there is rancour against his (Muslim) brother, they will not be pardoned and with regard to them it will be said twice: 'Hold both of them until they are reconciled with each other." [Muslim]
وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: "تُفتح أبواب الجنة يوم الاثنين ويوم الخميس، فيغفر لكل عبد لا يشرك بالله شيئًا، إلا رجلا كانت بينه وبين أخيه شحناء فيقال: أنظروا هذين حتى يصطلحا! أنظروا هذين حتى يصطلحا!" ((رواه مسلم)). وفي رواية له "تعرض الأعمال في كل يوم خميس واثنين" وذكر نحوه.
[44] 'Abdur-Rahman bin Abi-Bakrah narrated from his father that a man said: "O Messenger of Allah! Which of the people is the best?" He said: "He whose life is long and his deeds are good." He said: "Then which of the people is the worst?" He said: "He whose life is long and his deeds are bad.”
[45] Narrated Ibn Masud:A man kissed a woman and then came to Allah's Apostle and told him of that, so this Divine Inspiration was revealed to the Prophet 'And offer Prayers perfectly at the two ends of the day, and in some hours of the night; (i.e. (five) compulsory prayers). Verily, the good deeds remove the evil deeds (small sins) That is a reminder for the mindful.' (11.114) The man said, Is this instruction for me only?' The Prophet said, "It is for all those of my followers who encounter a similar situation."
حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَزِيدُ ـ هُوَ ابْنُ زُرَيْعٍ ـ حَدَّثَنَا سُلَيْمَانُ التَّيْمِيُّ، عَنْ أَبِي عُثْمَانَ، عَنِ ابْنِ مَسْعُودٍ ـ رضى الله عنه ـ أَنَّ رَجُلاً، أَصَابَ مِنَ امْرَأَةٍ قُبْلَةً، فَأَتَى رَسُولَ اللَّهِ صلى الله عليه وسلم فَذَكَرَ ذَلِكَ لَهُ فَأُنْزِلَتْ عَلَيْهِ {وَأَقِمِ الصَّلاَةَ طَرَفَىِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ}. قَالَ الرَّجُلُ أَلِيَ هَذِهِ قَالَ " لِمَنْ عَمِلَ بِهَا مِنْ أُمَّتِي ".
[46] Shaddad bin Aus (May Allah be pleased with him) reported:The Prophet (PBUH) said, "A wise man is the one who calls himself to account (and refrains from doing evil deeds) and does noble deeds to benefit him after death; and the foolish person is the one who subdues himself to his temptations and desires and seeks from Allah the fulfillment of his vain desires". [At-Tirmidhi, who categorized it as Hadith Hasan]
السابع: عن أبي يعلى شداد بن أوس رضي الله عنه عن النبي صلى الله عليه وسلم قال: " الكيس من دان نفسه، وعمل لما بعد الموت ، والعاجز من أتبع نفسه هواها، وتمنى على الله" ((رواه الترمذي وقال حديث حسن)).
[47] Mu'adh b. Jabal said, “A man does nothing more calculated to rescue him from God’s punishment than making mention of God. [Malik, Tirmidhi and Ibn Majah transmitted it]
[48] Abu Huraira reported God’s messenger as saying that if anyone says a hundred times in a day, “There is no god but God alone who has no partner, to whom dominion belongs, to whom praise is due, who is omnipotent”, he will have a reward equivalent to that for emancipating ten slaves, a hundred blessings recorded for him, a hundred evil deeds obliterated from him; it will be a protection for him from the devil all that day till evening, and no one will bring anything more excellent than he brings, except a man who has done more than he has. [Bukhari and Muslim]
[49] Anas (May Allah be pleased with him) reported:Messenger of Allah (PBUH) said, "Three follow a dead body: members of his family, his possessions and his deeds. Two of them return and one remains with him. His family and his possessions return; his deeds remain with him". [Al-Bukhari and Muslim]
العاشر عن أنس رضي الله عنه عن رسول الله صلى الله عليه وسلم قال: " يتبع الميت ثلاثة: أهله وماله وعمله؛ فيرجع اثنان ويبقى واحد: يرجع أهله وماله، ويبقى عمله" ((متفق عليه)).
[50] Hammam b. Munabbih said:Abu Huraira narrated to us ahadith from Allah's Messenger (may peace be upon him) and out of these one is that Allah's Messenger (may peace be upon him) said: None amongst you should make a request for death, and do not call for it before it comes, for when any one of you dies, he ceases (to do good) deeds and the life of a believer is not prolonged but for goodness.
حَدَّثَنَا مُحَمَّدُ بْنُ رَافِعٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، قَالَ هَذَا مَا حَدَّثَنَا أَبُو هُرَيْرَةَ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم فَذَكَرَ أَحَادِيثَ مِنْهَا وَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " لاَ يَتَمَنَّى أَحَدُكُمُ الْمَوْتَ وَلاَ يَدْعُ بِهِ مِنْ قَبْلِ أَنْ يَأْتِيَهُ إِنَّهُ إِذَا مَاتَ أَحَدُكُمُ انْقَطَعَ عَمَلُهُ وَإِنَّهُ لاَ يَزِيدُ الْمُؤْمِنَ عُمْرُهُ إِلاَّ خَيْرًا ".
[51] Fadala b. ‘Ubaid reported God’s Messenger as saying, “Everyone who dies will have fully completed his actions, except one who is on the frontier in God’s path, for his deeds will be made to go on increasing for him till the day of resurrection, and he will be safe from the trial in the grave. [Tirmidhi and Abu Dawud transmitted it, and Darimi transmitted it on the authority of ‘Uqba b. ‘Amir]
[52] "Narrated Fadalah bin 'Ubaid: That the Messenger of Allah (saws) said: "The deeds of everyone who dies are sealed. Except for the one who dies guarding the frontier from the enemy, in the cause of Allah. For indeed his actions are increased for him until the Day of Judgement, and he is secure from the tribulation of the grave." And I heard the Messenger of Allah (saws) saying: "The Mujahid is one who strives against his own soul." [Abu 'Eisa said:] There are narrations on this topic from 'Uqbah bin 'Amir and Jabir. [The Hadith is Fadalah is a Hasan Sahih Hadith]
[53] Abu Huraira reported God’s messenger as saying, “When a man dies no further reward is recorded for his actions, with three exceptions:sadaqa which continues to be supplied, or knowledge from which benefit continues to be reaped, or the prayers of a good son for his dead father. [Muslim transmitted it]
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِذَا مَاتَ الْإِنْسَانُ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثَةِ أَشْيَاءَ: صَدَقَةٍ جَارِيَةٍ أو علم ينْتَفع بِهِ أو ولد صَالح يَدْعُو لَهُ - رَوَاهُ مُسلم - صَحِيحٌ (الألباني)
[54] Narrated Kharija bin Zaid bin Thabit:Um Al-`Ala an Ansari woman who had given the Pledge of allegiance to Allah's Apostle said, "`Uthman bin Maz'un came in our share when the Ansars drew lots to distribute the emigrants (to dwell) among themselves, He became sick and we looked after (nursed) him till he died. Then we
shrouded him in his clothes. Allah's Apostle came to us, I (addressing the dead body) said, "May Allah's Mercy be on you, O Aba As-Sa'ib! I testify that Allah has honored you." The Prophet said, 'How do you know that?' I replied, 'I do not know, by Allah.' He said, 'As for him, death has come to him and I wish him all good from Allah. By Allah, though I am Allah's Apostle, I neither know what will happen to me, nor to you.'" Um Al-`Ala said, "By Allah, I will never attest the righteousness of anybody after that." She added, "Later I saw in a dream, a flowing spring for `Uthman. So I went to Allah's Apostle and mentioned that to him. He said, 'That is (the symbol of) his good deeds (the reward for) which is going on for him.'
حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللَّهِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ خَارِجَةَ بْنِ زَيْدِ بْنِ ثَابِتٍ، عَنْ أُمِّ الْعَلاَء ِ ـ وَهْىَ امْرَأَةٌ مِنْ نِسَائِهِمْ بَايَعَتْ رَسُولَ اللَّهِ صلى الله عليه وسلم ـ قَالَتْ طَارَ لَنَا عُثْمَانُ بْنُ مَظْعُونٍ فِي السُّكْنَى حِينَ اقْتَرَعَتِ الأَنْصَارُ عَلَى سُكْنَى الْمُهَاجِرِينَ، فَاشْتَكَى فَمَرَّضْنَاهُ حَتَّى تُوُفِّيَ، ثُمَّ جَعَلْنَاهُ فِي أَثْوَابِهِ فَدَخَلَ عَلَيْنَا رَسُولُ اللَّهِ صلى الله عليه وسلم فَقُلْتُ رَحْمَةُ اللَّهِ عَلَيْكَ أَبَا السَّائِبِ، فَشَهَادَتِي عَلَيْكَ لَقَدْ أَكْرَمَكَ اللَّهُ. قَالَ " وَمَا يُدْرِيكِ ". قُلْتُ لاَ أَدْرِي وَاللَّهِ. قَالَ " أَمَّا هُوَ فَقَدْ جَاءَهُ الْيَقِينُ، إِنِّي لأَرْجُو لَهُ الْخَيْرَ مِنَ اللَّهِ، وَاللَّهِ مَا أَدْرِي وَأَنَا رَسُولُ اللَّهِ مَا يُفْعَلُ بِي وَلاَ بِكُمْ ". قَالَتْ أُمُّ الْعَلاَءِ فَوَاللَّهِ لاَ أُزَكِّي أَحَدًا بَعْدَهُ. قَالَتْ وَرَأَيْتُ لِعُثْمَانَ فِي النَّوْمِ عَيْنًا تَجْرِي، فَجِئْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم فَذَكَرْتُ ذَلِكَ لَهُ فَقَالَ " ذَاكِ عَمَلُهُ يَجْرِي لَهُ "
[55] 'Abdur-Rahman bin Abi-Bakrah narrated from his father that a man said: "O Messenger of Allah! Which of the people is the best?" He said: "He whose life is long and his deeds are good." He said: "Then which of the people is the worst?" He said: "He whose life is long and his deeds are bad.”
[56] Shaddad bin Aus (May Allah be pleased with him) reported:The Prophet (PBUH) said, "A wise man is the one who calls himself to account (and refrains from doing evil deeds) and does noble deeds to benefit him after death; and the foolish person is the one who subdues himself to his temptations and desires and seeks from Allah the fulfillment of his vain desires". [At-Tirmidhi, who categorized it as Hadith Hasan]
السابع: عن أبي يعلى شداد بن أوس رضي الله عنه عن النبي صلى الله عليه وسلم قال: " الكيس من دان نفسه، وعمل لما بعد الموت ، والعاجز من أتبع نفسه هواها، وتمنى على الله" ((رواه الترمذي وقال حديث حسن)).
[57] It was narrated from Abu Sa’d bin Abu Fadalah Al-Ansari, who was one of the Companions, that the Messenger of Allah (saw) said:“When Allah assembles the first and the last on the Day of Resurrection, a day concerning which there is no doubt, a caller will cry out: ‘Whoever used to associate anyone else in an action that he did for Allah, let him seek his reward from someone other than Allah, for Allah is so self-sufficient that He has no need of any associate.’
[58] Abu Hurairah (May Allah be pleased with him) said:The Messenger of Allah (PBUH) said, "Almighty Allah says, 'I am the One Who is most free from want of partners. He who does a thing for the sake of someone else beside Me, I discard him and his polytheism." [Muslim]
وعن أبي هريرة رضي الله عنه قال: سمعت رسول الله صلى الله عليه وسلم يقول: " قال الله تعالى: أنا أغنى الشركاء عن الشرك، من عمل عملا أشرك فيه معي غيري، تركته وشركه" ((رواه مسلم)).
[59] Abu Hurairah (May Allah be pleased with him) reported:The Prophet (PBUH) said, "If one does not eschew lies and false conduct, Allah has no need that he should abstain from his food and his drink. [Al-Bukhari]
وعنه قال: قال النبي صلى الله عليه وسلم: " من لم يدع قول الزور والعمل به فليس لله حاجة في أن يدع طعامه وشرابه" ((رواه البخاري))
[60] Qais bin Abu Hazim (May Allah be pleased with him) said:Abu Bakr (May Allah be pleased with him) came upon a woman named Zainab from the Ahmas tribe and noticed that she was observing total silence. He said: "What has happened to her? Why does she not speak?'' People informed him that she had sworn to remain silent. He then said to her: "You should speak, it is not permissible (to observe silence), for it is an act of the Days of Ignorance (Jahiliyyah)." (After hearing this) she started speaking. [Al-Bukhari]
وعن قيس بن أبي حازم قال: دخل أبو بكر الصديق رضي الله عنه على امرأة من أحمس يقال لها: زينب، فرأها لا تتكلم. فقال: ما لها لا تتكلم؟ فقالوا: حجت مصمته، فقال لها: تكلمي فإن هذا لا يحل، هذا من عمل الجاهلية! فتكلمت. رواه البخاري
[61] Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) 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)).
[62] 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 - لم تتمّ دراسته (الألباني)
[63] Narrated Abdullah ibn Mas'ud: Zaynab, the wife of Abdullah ibn Mas'ud, told that Abdullah said: I heard the Messenger of Allah (saws) saying: spells, charms and love-potions are polytheism. I asked: Why do you say this? I swear by Allah, when my eye was discharging I used to go to so-and-so, the Jew, who applied a spell to me. When he applied the spell to me, it calmed down. Abdullah said: That was just the work of the Devil who was picking it with his hand, and when he uttered the spell on it, he desisted. All you need to do is to say as the Messenger of Allah (saws) used to say: Remove the harm, O Lord of men, and heal. Thou art the Healer. There is no remedy but Thine which leaves no disease behind.
[64] Narrated Anas bin Malik: The Prophet missed Thabit bin Qais for a period (So he inquired about him). A man said. "O Allah's Apostle! I will bring you his news." So he went to Thabit and found him sitting in his house and bowing his head. The man said to Thabit, " 'What is the matter with you?" Thabit replied that it was an evil affair, for he used to raise his voice above the voice of the Prophet and so all his good deeds had been annulled, and he considered himself as one of the people of the Fire. Then the man returned to the Prophet and told him that Thabit had said, so-and-so. (Musa bin Anas) said: The man returned to Thabit with great glad tidings. The Prophet said to the man. "Go back to him and say to him: "You are not from the people of the Hell Fire, but from the people of Paradise."
حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا أَزْهَرُ بْنُ سَعْدٍ، أَخْبَرَنَا ابْنُ عَوْنٍ، قَالَ أَنْبَأَنِي مُوسَى بْنُ أَنَسٍ، عَنْ أَنَسِ بْنِ مَالِكٍ ـ رضى الله عنه ـ أَنَّ النَّبِيَّ صلى الله عليه وسلم افْتَقَدَ ثَابِتَ بْنَ قَيْسٍ فَقَالَ رَجُلٌ يَا رَسُولَ اللَّهِ أَنَا أَعْلَمُ لَكَ عِلْمَهُ. فَأَتَاهُ فَوَجَدَهُ جَالِسًا فِي بَيْتِهِ مُنَكِّسًا رَأْسَهُ فَقَالَ لَهُ مَا شَأْنُكَ. فَقَالَ شَرٌّ. كَانَ يَرْفَعُ صَوْتَهُ فَوْقَ صَوْتِ النَّبِيِّ صلى الله عليه وسلم فَقَدْ حَبِطَ عَمَلُهُ، وَهْوَ مِنْ أَهْلِ النَّارِ. فَأَتَى الرَّجُلُ النَّبِيَّ صلى الله عليه وسلم فَأَخْبَرَهُ أَنَّهُ قَالَ كَذَا وَكَذَا ـ فَقَالَ مُوسَى ـ فَرَجَعَ إِلَيْهِ الْمَرَّةَ الآخِرَةَ بِبِشَارَةٍ عَظِيمَةٍ فَقَالَ " اذْهَبْ إِلَيْهِ فَقُلْ لَهُ إِنَّكَ لَسْتَ مِنْ أَهْلِ النَّارِ، وَلَكِنَّكَ مِنْ أَهْلِ الْجَنَّةِ ".
[65] Narrated Abu Al-Mahh:We were with Buraida in a battle on a cloudy day and he said, "Offer the `Asr prayer early as the Prophet said, "Whoever leaves the `Asr prayer, all his (good) deeds will be annulled."
[66] Ibn ‘Abbas and Abu Huraira reported God’s Messenger as saying, “Accursed is he who does what Lot's people did." In a version by him on the authority of Ibn ‘Abbas it says that ‘Ali had the two people concerned burned and that Abu Bakr had a wall thrown down on them. [Razin transmitted it]
15 - ملعونٌ من سَبَّ أباهُ ملعونٌ من سبَّ أُمَّهُ ملعونٌ من ذبح لغيرِ اللهِ ملعونٌ من غيَّرَ تُخُومَ الأرضِ ملعونٌ من كَمَهَ أعمى عن الطريقِ ملعونٌ من وقع على بهيمةٍ ملعونٌ من عمل عمل قومِ لوطٍ قالها رسولُ اللهِ صلَّى اللهُ عليهِ وسلَّمَ مرارًا ثلاثًا في اللوطيةِ
خلاصة حكم المحدث : إسناده صحيح
الراوي : عبدالله بن عباس | المحدث : أحمد شاكر | المصدر : تخريج المسند لشاكر
الصفحة أو الرقم : 4/327 التخريج : أخرجه أحمد (2914) واللفظ له، وابن حبان (4417)، والطبراني (11/218) (11546)
[68] It was narrated from Abu Hurairah that the Prophet (SAW) said concerning those who do the action of the people of Lut: Stone the upper and the lower, stone them both.
[69] "Narrated Abdullah ibn Abbas: The Prophet (saws) said: If anyone has sexual intercourse with an animal, kill him and kill it along with him. I (Ikrimah) said: I asked him (Ibn Abbas): What offence can be attributed to the animal? He replied: I think he (the Prophet) disapproved of its flesh being eaten when such a thing had been done to it. [Abu Dawud said: This is not a strong tradition]
[70] It was narrated that Zaid bin Wahb said:When the Khawarij rebelled and fought in An-Nahrawan, ‘Ali (رضي الله عنه) stood before his companions and said: These people have shed blood that it is forbidden to shed and have raided the flocks of the people. They are the closest of the enemy to you, but if you go to your enemy, I am afraid that these people may attack what you leave behind. I heard the Messenger of Allah (ﷺ) say: `Some rebels will emerge from my ummah, your prayer will be as nothing compared to their prayer, and your fasting will be as nothing compared to their fasting, and your recitation will be as nothing compared to their recitation. They will recite the Qur`an, thinking that it is in their favour, but it will be against them; it will go no further than their throats. They will pass out of Islam as the arrow passes out of the prey. The sign of that is that among them will be a man who has an upper arm but no forearm, and on it will be something like the nipple of a breast, on which will be some white hairs.` If the army that fights them knew what reward they will have, as spoken on the lips of their Prophet (ﷺ), they would cease striving and rely on that. March forth in the Name of Allah. And he narrated the hadeeth at length.
Grade: Its isnad is Qawi (Darussalam) | Reference: Musnad Ahmad 706
[71] It was narrated from Salim bin abi Ja'd that:Ibn 'Abbas was asked about someone who killed a believer deliberately then he repented, believed and did righteous deeds, and followed true guidance. Ibn 'Abbas said: "There is no way he could repent! I heard your Prophet say; He (the victim) will come hanging onto his killer with his jugular veins flowing with blood and saying: "Ask him why he killed me." Then he said: "by Allah, Allah revealed it and never abrogated anything of it.
[72] Ibn Umar (Allah be pleased with him) reported Allah's Messenger (may peace be upon him) as saying:He who keeps a dog other than that meant for watching the herd or for hunting loses every day out of his deeds equal to two qirat.
حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، قَالَ قَرَأْتُ عَلَى مَالِكٍ عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " مَنِ اقْتَنَى كَلْبًا إِلاَّ كَلْبَ مَاشِيَةٍ أَوْ ضَارِي نَقَصَ مِنْ عَمَلِهِ كُلَّ يَوْمٍ قِيرَاطَانِ ".
[73] Abu Dharr (May Allah be pleased with him) reported:The Prophet (PBUH) said, "The deeds of my people, good and bad, were presented before me, and I found the removal of harmful objects from the road among their good deeds, and phlegm which might be in a mosque left unburied among their evil deeds". [Muslim]
الثالث عنه قال: قال النبي صلى الله عليه وسلم : " عرضت علي أعمال أمتي حسنها وسيئها، فوجدت في محاسن أعمالها الأذى يماط عن الطريق، ووجدت في مساوىء أعمالها النخاعة تكون في المسجد لا تدفن" ((رواه مسلم)).
[74] Aba Huraira-told that God's messenger recited this verse, "On that day it will, tell its news," [Quran; 99:4, the reference being to the earth] and asked whether they knew what its news would be. On their replying that God and His messenger knew best he said, " Its news will be that it will tell what every man and woman did when they were on it, saying they did such and such a thing on such and such a day. This will be its news." [Ahmad and Tirmidhi transmitted it, Tirmidhi saying this is a hasan sahih gharib tradition]
[75] Abu Huraira told of hearing God’s Messenger say, “The first of his deeds for which a man will be taken into account on the day of resurrection will be his prayer. If it is sound he will be saved and successful, but if it is unsound he will be unfortunate and miserable. If any deficiency is found in his obligatory prayer the Lord who is blessed and exalted will issue instructions to consider whether His servant has said any voluntary prayers so that what is lacking in the obligatory prayer may be made up by it. Then the rest of his actions will be treated in the same fashion.” In a version it says, “Then zakat will be dealt with like that, and all his actions will be treated on the same principle. [Abu Dawud transmitted it, and Ahmad transmitted it from “a man”]
[76] 'Aishah (May Allah be pleased with her) said:The Messenger of Allah (PBUH) said, "He who does something contrary to our way (i.e., Islam) will have it rejected." [Muslim]
وعن عائشة رضي الله عنها قالت: قال رسول الله صلى الله عليه وسلم : "من عمل عملا ليس عليه أمرنا فهو رد" ((رواه مسلم))
[77] 'Aishah (May Allah be pleased with her) reported:Messenger of Allah (PBUH) said, "If anyone introduces in our matter something which does not belong to it, will be rejected". [Al-Bukhari and Muslim] The narration in Muslim says: "If anybody introduces a practice which is not authenticated by me, it is to be rejected".
عن عائشة، رضي الله عنها، قالت: قال رسول الله صلى الله عليه وسلم: "من أحدث في أمرنا هذا ما ليس منه فهو رد" (( متفق عليه)). وفي رواية لمسلم : "من عمل عملاً ليس عليه أمرنا فهو رد".
[78] Abu Dharr reported:I went out one night (and found) the Messenger of Allah (may peace be upon him) walking all alone. There was no man with him. I thought that he did not like anyone walking along with him. So I began to walk in the light of the moon. He, however turned his attention to me and saw me and said: Who is this? I said: It is Abu Dharr. Let Allah make me as ransom for you. He said: Abu Dharr, come on. He (Abu Dharr) said: So I walked along with him for some time and he said: The wealthy persons would have little (reward) on the Day of Resurrection, except upon whom Allah conferred goodness (wealth). He dispensed it to his right, left, in front of him and at his back (just as the wind diffuses fragrance) and did good with it (riches). I went along with him for some time when He said: Sit here. And he made me sit at a safe place and there were stones around it, and he said to me: Sit here till I come to you. He went away on the stony ground till I could not see him. He stayed away from me, and he prolonged his stay. Then I heard him as he came back and he was saying: Even if he committed theft and even if he committed fornication. When he came I could not help asking him: Apostle of Allah, let Allah make me ransom for you, whom were you speaking on the stony ground? I heard nobody responding to you. He (the Holy Prophet) said: It was Gabriel who met me by the side of the stony ground and said: Give glad tidings to your Ummah that he who died without associating ought with Allah would go into Paradise. I said: Gabriel, even if he committed theft and fornication? He said: Yes. I said: Even it he committed theft and fornication? He said: Yes, I again said: Even if he committed theft and fornication? He said: Yes, even if he drank wine.
[79] Jundub (May Allah be pleased with him) said:The Prophet (PBUH) said, "He who so acts to show off, Allah will disgrace him on the Day of Resurrection, and he who does good deeds so that people (may hold him in high esteem), Allah will expose his hidden evil intentions before the people on the Day of Resurrection." [Al-Bukhari and Muslim]
وعن جُندب بن عبد الله بن سفيان رضي الله عنه قال: قال النبي صلى الله عليه وسلم : "من سمَّع سمَّع الله به، ومن يرائي الله يرائي به" ((متفق عليه)). ((رواه مسلم أيضًا من رواية ابن عباس رضي الله عنه)). "سمَّع" بتشديد الميم، ومعناه: أظهر عمله للناس رياء " سمَّع الله به" أي فضحه يوم القيامة، ومعنى: " من راءى" أي: من أظهر للناس العمل الصالح ليعظم عندهم "راءى الله به" أي: أظهر سريرته على رءوس الخلائق.
[80] Buraida reported God's Messenger as saying, “The respect to be shown by those who stay at home to the women of those who are engaged in jihad is to be like that shown to their mothers. If any man among those who stay at home is entrusted with the oversight of his family by one who is engaged in jihad and betrays him, he will be set up for him (i.e. the betrayer for the man he has betrayed) on the day of resurrection and he may take what he wants from his good deeds. So what do you think? [Muslim transmitted it]
[81] Narrated Abu Sa'id Al-Khudri: We said, "O Allah's Messenger (ﷺ)! Shall we see our Lord on the Day of Resurrection?" He said, "Do you have any difficulty in seeing the sun and the moon when the sky is clear?" We said, "No." He said, "So you will have no difficulty in seeing your Lord on that Day as you have no difficulty in seeing the sun and the moon (in a clear sky)." The Prophet then said, "Somebody will then announce, 'Let every nation follow what they used to worship.' So the companions of the cross will go with their cross, and the idolators (will go) with their idols, and the companions of every god (false deities) (will go) with their god, till there remain those who used to worship Allah, both the obedient ones and the mischievous ones, and some of the people of the Scripture. Then Hell will be presented to them as if it were a mirage. Then it will be said to the Jews, ‘What did you use to worship?' They will reply, 'We used to worship Ezra, the son of Allah.' It will be said to them, 'You are liars, for Allah has neither a wife nor a son. What do you want (now)?' They will reply, 'We want You to provide us with water.' Then it will be said to them 'Drink,' and they will fall down in Hell (instead). Then it will be said to the Christians, 'What did you use to worship?'
They will reply, 'We used to worship Messiah, the son of Allah.' It will be said, 'You are liars, for Allah has neither a wife nor a son. What: do you want (now)?' They will say, 'We want You to provide us with water.' It will be said to them, 'Drink,' and they will fall down in Hell (instead). When there remain only those who used to worship Allah (Alone), both the obedient ones and the mischievous ones, it will be said to them, 'What keeps you here when all the people have gone?' They will say, 'We parted with them (in the world) when we were in greater need of them than we are today, we heard the call of one proclaiming, 'Let every nation follow what they used to worship,' and now we are waiting for our Lord.' Then the Almighty will come to them in a shape other than the one which they saw the first time, and He will say, 'I am your Lord,' and they will say, 'You are not our Lord.' And none will speak: to Him then but the Prophets, and then it will be said to them, 'Do you know any sign by which you can recognize Him?' They will say. 'The Shin,' and so Allah will then uncover His Shin whereupon every believer will prostrate before Him and there will remain those who used to prostrate before Him just for showing off and for gaining good reputation. These people will try to prostrate but their backs will be rigid like one piece of a wood (and they will not be able to prostrate). Then the bridge will be laid across Hell." We, the companions of the Prophet (ﷺ) said, "O Allah's Messenger (ﷺ)! What is the bridge?'
He said, "It is a slippery (bridge) on which there are clamps and (Hooks like) a thorny seed that is wide at one side and narrow at the other and has thorns with bent ends. Such a thorny seed is found in Najd and is called As-Sa'dan. Some of the believers will cross the bridge as quickly as the wink of an eye, some others as quick as lightning, a strong wind, fast horses or she-camels. So some will be safe without any harm; some will be safe after receiving some scratches, and some will fall down into Hell (Fire). The last person will cross by being dragged (over the bridge)." The Prophet (ﷺ) said, "You (Muslims) cannot be more pressing in claiming from me a right that has been clearly proved to be yours than the believers in interceding with Almighty for their (Muslim) brothers on that Day, when they see themselves safe.
They will say, 'O Allah! (Save) our brothers (for they) used to pray with us, fast with us and also do good deeds with us.' Allah will say, 'Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of one (gold) Dinar.' Allah will forbid the Fire to burn the faces of those sinners. They will go to them and find some of them in Hell (Fire) up to their feet, and some up to the middle of their legs. So they will take out those whom they will recognize and then they will return, and Allah will say (to them), 'Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of one half Dinar.' They will take out whomever they will recognize and return, and then Allah will say, 'Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of an atom (or a smallest ant), and so they will take out all those whom they will recognize." Abu Sa'id said: If you do not believe me then read the Holy Verse:--
'Surely! Allah wrongs not even of the weight of an atom (or a smallest ant) but if there is any good (done) He doubles it.' (4.40) The Prophet added, "Then the prophets and Angels and the believers will intercede, and (last of all) the Almighty (Allah) will say, 'Now remains My Intercession. He will then hold a handful of the Fire from which He will take out some people whose bodies have been burnt, and they will be thrown into a river at the entrance of Paradise, called the water of life.
They will grow on its banks, as a seed carried by the torrent grows. You have noticed how it grows beside a rock or beside a tree, and how the side facing the sun is usually green while the side facing the shade is white. Those people will come out (of the River of Life) like pearls, and they will have (golden) necklaces, and then they will enter Paradise whereupon the people of Paradise will say, 'These are the people emancipated by the Beneficent. He has admitted them into Paradise without them having done any good deeds and without sending forth any good (for themselves).' Then it will be said to them, 'For you is what you have seen and its equivalent as well.'"
[82] Hudhaifah and Abu Hurairah (May Allah be pleased with them) reported that they heard Messenger of Allah (PBUH) saying, "Allah will assemble mankind, and the believers will stand till Jannah will be brought near them. They will then go to Adam (PBUH) and say, `O our father, ask (Allah (SWT), that Jannah may be opened for us, but he will reply:`There was nothing that put you out of Jannah except your father's sin. I am not the one to do that, go to my son Ibrahim (Abraham), the beloved man of Allah.' Then Ibrahim (PBUH) when approached, will say: `I am not the one to do that, for I was only a friend; and that is not a lofty status but ask Musa (Moses) to whom Allah spoke.' They will then go to Musa (PBUH) but he will say: `I am not the one to do that; go to `Isa (Jesus), Allah's Word and spirit.' `Isa (PBUH) will say: `I am not the one to do that.' So they will come to me; and I will stand and be given permission. Amanah and ties of relationship will be sent forth and will stand on the sides of the Sirat (that is, the Bridge set over Hell-fire) right and left, and the first of you will pass like lightning.'' I said (that is Abu Hurairah (May Allah be pleased with him)" :I ransom you with my father and mother, what is like the movement of lightning?'' The Messenger of Allah replied, "Have you not seen how the lightning goes and returns in the twinkling of an eye? Next (group will pass) like the passing of the breeze, next like the passing of a bird, and the next with the speed of a running man, according to the quality of their deeds. (During all this time) your Prophet (PBUH) will remain standing on the Bridge saying: `O my Rubb, keep (them) safe, keep (them) safe,' till men's deeds are so weak that a man comes who will be able only to crawl. On both sides of the Bridge pronged flesh hooks, placed under command will be hung and will seize those about whom they receive command, some people being lacerated and escaping and others being thrown violently into Hell.'' Abu Hurairah added: By Him in Whose Hand Abu Hurairah's soul is, the pit of Jahannam (Hell) is seventy years in depth. [Muslim]
وعن حذيفة، وأبي هريرة، رضي الله عنهما ، قالا: قال رسول الله، صلى الله عليه وسلم: "يجمع الله، تبارك وتعالى الناس، فيقوم المؤمنون حتى تزلف لهم الجنة، فيأتون آدم، صلوات الله عليه، فيقولون: يا أبانا استفتح لنا الجنة، فيقول: وهل أخرجكم من الجنة إلا خطيئة أبيكم ! لست بصاحب ذلك، اذهبوا إلى ابني إبراهيم خليل الله، قال: فيأتون إبراهيم، فيقول إبراهيم: لست بصاحب ذلك ، اذهبوا إلى موسى الذي كلمه الله تكليمًا، فيأتون موسى، فيقول: لست بصاحب ذلك؛ اذهبوا إلى عيسى كلمة الله وروحه. فيقول عيسى: لست بصاحب ذلك. فيأتون محمدًا صلى الله عليه وسلم، فيقوم فيؤذن له، وترسل الأمانة والرحم فتقومان جنبتي الصراط يمينًا وشمالاً، فيمر أولكم كبالبرق" قلت: بأبي وأمي، أي شيء كمر البرق؟ قال: “ألم تروا كيف يمر ويرجع في طرفة عين؟ ثم كمر الريح، ثم كمر الطير، وأشد الرجال تجري بهم أعمالهم، ونبيكم قائم على الصراط يقول:" رب سلم سلم، حتى تعدز أعمال العباد، حتى يجيء الرجل لا يستطيع السير إلا زحفاً، وفي حافتي الصراط كلاليب معلقة مأمورة بأخذ من أمرت به، فمخدوش ناج، ومكردس في النار" والذي نفس أبي هريرة بيده إن قعر جهنم لسبعون خريفًا. ((رواه مسلم)).
[83] Abu Sa'id al-Khudri told that when some people asked God's messenger whether they would see their Lord on the day of resurrection he replied, "Yes. Do you disagree about seeing the sun at noonday when it is unconcealed and there are no clouds, or do you disagree about seeing the moon on the night when it is full when it is unconcealed and there are no clouds?" On their replying that they did not, he said, "You will not disagree about the vision of God on the day of resurrection any more than you do about seeing one of them. When the day of resurrection comes a mu'adhdhinwill cry, `Let every people follow what it was worshipping.' Then all who worshipped idols and stones apart from God will fall one after the other into hell, and when only the righteous and wicked who worshipped God are left the Lord of the universe will come to them and say, `What are you waiting for? Let every people follow what it was worshipping.' They will reply, `Our Lord, we kept separate from the people in the world though we felt great need of them, and did not associate with them.' (In Abu Huraira's version they will say, `This is our place till our Lord comes to us, and when our Lord comes to us we shall recognize Him.') In Abu Sa'id's version He will say, `Is there a sign between you and Him by which you will recognize Him? On their replying that there is, things will be made plain[1]. Those who prostrated themselves before God for His sake will all be permitted by God to prostrate themselves, but those who prostrated themselves for self-protection and show will all have their backs made into one piece by God and will fall on the back of their necks as often as they wish to prostrate themselves. The bridge will then he set up over Jahannam and intercession will be allowed, and they[2] will say, `O God, keep safe, keep safe.' The believers will then pass over like the twinkling of an eye, like lightning, like wind, like a bird, like the finest horses and camels. Some will escape and be kept safe, some will be lacerated and let go, and some will be pushed into the fire of Jahannam. Then when the believers are safe from hell, I swear by Him in whose hand my soul is that none of you is more eager to claim a right when it has become clear to you than those who believe in God will be on the day of resurrection to make claims on behalf of their brethren who are in hell. They will say, `0 our Lord, they were fasting along with us, praying and performing pilgrimage, and will be told to bring out those they recognize. Their faces will be protected from the fire and they will bring forth a large number of people, then say, `O our Lord, not one of those about whom Thou didst give us command remains in it.' He will reply, `Go back and bring forth those in whose hearts you find as much as a dinar of good.' When they have brought forth a large number of people He will say, `Go back and bring forth those in whose hearts you find as much as half a dinar of good.' When they have brought forth a large number of people He will say, 'Go back and bring forth those in whose hearts you find as much as an atom of good.' When they have brought forth a large number of people they will say, `O our Lord, we have not left in it any good.' Then God will say, 'The angels have interceded, the prophets have interceded, the believers have interceded, and only the Most Merciful of the merciful ones remains.' He will then take a handful from hell, bring forth from it people who never did any good, who have been turned into charcoal and cast them into a river at the outskirts of paradise called the river of life. They will come out as a seed comes out from the rubbish carried away by a flood, and they will come forth like pearls with seals on their necks. The inhabitants of paradise will say, `Those are they who have been set free by the Compassionate One who has brought them into paradise without anything they have done or any good they have sent before them.' They will then be told that theirs is what they see and a like quantity along with it." Quran, 48:42 The reference is either to the beginning of terrors, or to the end of all mystery. The second of the two meanings given seems to fit this passage. Presumably the Prophets, but later in this tradition reference is made to intercession having been made by angels, prophets and believers. Abu Huraira's tradition however states that the messenger will say these words. [Bukhari and Muslim]
[84] Anas ibn Malik reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Anyone who wants to have his provision expanded and his term of life prolonged should maintain ties of kinship."
[85] It was narrated from Muhammad bin Jubair bin Mut’im that his father said:“The Messenger of Allah (saw) stood up in Khaif in Mina, and said: ‘May Allah make his face shine, the man who hears my words and conveys them. It may be that the bearer of knowledge does not understand it, and it may be that he takes it to one who will understand it more than he does. There are three things in which the heart of the believer does not betray: sincerity of action for the sake of Allah, offering sincere advice to the rulers of the Muslims, and adhering to the Jama’ah (main body of the Muslims). Their supplication is answered (i.e. encompassing every good, and all of the people).
[86] ’A’ishah (RAA) narrated, ‘Allah’s Messenger (P.B.U.H.) taught her this supplication, “O Allah! I ask you of all good of what I have done and what I have not done in this world and in the Hereafter. I seek refuge in you from the evil of what I have done and what I have not done in this world and in the Hereafter. O Allah! I ask of you all good that your servant and Prophet Muhammad (P.B.U.H.) used to ask of you. I seek refuge in you from all evil that your servant and Prophet Muhammad used to seek refuge in you from. O Allah! I ask you for Paradise and what brings me nearer to it of deeds and sayings. I seek refuge in You from Hell-Fire and what brings me near to it of deeds and sayings. I ask you for the good consequences of Your Decree.” Related by Ibn Majah Ibn Hibban and Al-Hakim graded it as Sahih
[87] Umm Ma'bad said she heard God’s messenger say, “O God, purify my heart from hypocrisy, my action from vain show, my tongue from falsehood and my eyes from wrongful glances, for Thou knowest the surreptitious looks of the eyes and what is concealed in the breasts. (Qur’an, xl, 19) [Baihaqi transmitted the two traditions in [Kitab] ad-Da'awat al-kabir]
[88] "Abud-Darda' (May Allah be pleased with him) reported:The Messenger of Allah (PBUH) said, ""One of Prophet Dawud's supplications was: 'Allahumma inni as'aluka hubbaka, wa hubba man yuhibbuka, wal-'amalalladhi yuballighuni hubbaka. Allahumm-aj'al hubbaka ahabba ilayya min nafsi, wa ahli, wa minal-ma'il-baridi (O Allah! I ask You for Your Love, the love of those who love You, and deeds which will cause me to attain Your Love. O Allah! Make Your Love dearer to me than myself, my family and the cold water). [At- Tirmidhi]
وعن أبي الدرداء، رضي الله عنه، قال: رسول الله صلى الله عليه وسلم: "كان من دعاء داود عليه السلام: "اللهم إني أسألك حبك، وحب من يحبك، والعمل الذي يبلغني حبك، اللهم اجعل حبك أحب إلى من نفسي، وأهلي، ومن الماء البارد". رواه الترمذي وقال حديث حسن.
[89] Abu Huraira reported Allah's Messenger (ﷺ) as saying: O people, Allah is Good and He therefore, accepts only that which is good. And Allah commanded the believers as He commanded the Messengers by saying: "O Messengers, eat of the good things, and do good deeds; verily I am aware of what you do" (xxiii. 51). And He said: "O those who believe, eat of the good things that We gave you" (ii. 172). He then made a mention of a person who travels widely, his hair disheveled and covered with dust. He lifts his hand towards the sky (and thus makes the supplication): "O Lord, O Lord," whereas his diet is unlawful, his drink is unlawful, and his clothes are unlawful and his nourishment is unlawful. How can then his supplication be accepted?
[90] Al-Miqdam b. Ma'dikarib reported God's Messenger as saying, “No one has ever eaten better food than what he eats as a result of the labour of his hands. God’s prophet David used to eat from what he had worked for with his hands. [Bukhari transmitted it]
[91] "Rafi' b. Khadij said God's Messenger was asked what type of earning was best and replied, “A man’s work with his hand and every business transaction which is approved.”
[92] It has been reported on the authority of 'Adi b. 'Amira al-Kindi who said:I heard the Messenger of Allah (may peace be upon him) say: Whosoever from you is appointed by us to a position of authority and he conceals from us a needle or something smaller than that, it would be misappropriation (of public funds) and will (have to) produce it on the Day of Judgment. The narrator says: A dark-complexioned man from the Ansar stood up - I can visualise him still - and said: Messenger of Allah, take back from me your assignment. He said: What has happened to you? The man said: I have heard you say so and so. He said: I say that (even) now: Whosoever from you is appointed by us to a position of authority, he should bring everything, big or small, and whatever he is given therefrom he should take, and he should restrain himself from taking that which is forbidden.
[93] It was narrated from Abu Burdah that Abu Musa said:"I came to the Prophet (PBUH) when he was using the Siwak and with me were two men of the Ash'aris - one on my right and the other on my left - who were seeking to be appointed as officials. I said: 'By the One Who sent you as a Prophet with the truth, they did not tell me why they wanted to come with me and I did not realize that they were seeking to be appointed as officials.' And I could see his Siwak beneath his lip, then it slipped and he said: 'We do not' - or; 'We will never appoint as an official anyone who seeks that. Rather you should go.'" So he sent his (Abu Musa) to Yemen, then he sent Mu'adh bin Jabal to go after him - may Allah be pleased with them.
[94] Narrated Abu Humaid As-Sa`idi: Allah's Apostle appointed a man called Ibn Al-Lutabiyya to collect the Zakat from Bani Sulaim's tribe. When he returned, the Prophet called him to account. He said (to the Prophet, 'This is your money, and this has been given to me as a gift." On that, Allah's Apostle said, "Why didn't you stay in your father's and mother's house to see whether you will be given gifts or not if you are telling the truth?" Then the Prophet addressed us, and after praising and glorifying Allah, he said: "Amma Ba'du", I employ a man from among you to manage some affair of what Allah has put under my custody, and then he comes to me and says, 'This is your money and this has been given to me as a gift. Why didn't he stay in his father's and mother's home to see whether he will be given gifts or not? By Allah, not anyone of you takes a thing unlawfully but he will meet Allah on the Day of Resurrection, carrying that thing. I do not want to see any of you carrying a grunting camel or a mooing cow or a bleating sheep on meeting Allah." Then the Prophet raised both his hands till the whiteness of his armpits became visible, and he said, "O Allah! Haven't I have conveyed (Your Message)?" The narrator added: My eyes witnessed and my ears heard (that Hadith).
[95] Ibn ‘Abbas said that when God’s messenger came to the place for supplying water and asked for some, al-‘Abbas said, “Goto your mother, Fadl, and bring God’s messenger something to drink from her.” He asked again for water, and he said, “Messenger of God, they are putting their hands in it.” He asked once more and drank some of it. He then went to Zamzam where they were exerting themselves in supplying water and said, “Go ahead, for you are engaged in a good work.” Then pointing to his shoulder he said, “Were it not that you would be overpowered, I would go down and put the rope on this.” (This means that if the Prophet were seen drawing water from Zamzam himself others would think they had the right to do the same, and chose who had the office of drawing water would lose their privilege) - [Bukhari transmitted it]
[96] Abu Huraira reported God’s Messenger as saying, “A slave is entitled to his food and clothing, and he should have imposed on him only such work as he is capable of doing. [Muslim transmitted it]
وَعَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صلى الله عَلَيْهِ وَسلم: «للمملوك طَعَامه وَكسوته وَلَا يُكَلف من الْعَمَل إِلَّا مَا يُطيق» . رَوَاهُ مُسلم - صَحِيحٌ (الألباني)
[98] 'Abdullah bin As-Sa'di narrated that he came to 'Umar bin Al-Khattab, may Allah be pleased with him, from Ash-Sham, and he said:"I heard that you have been doing some work for the Muslims, and you are given payment for that, but you do not accept it. "I said: "Yes (that is so); I have horses and slaves and am well-off, and I wanted my work to be an act of charity toward the Muslims." 'Umar, may Allah be pleased with him, said: "I wanted the same thing as you. The Prophet used to give me money, and I would say: 'Give it to someone who is more in need of it than I am. Once he gave me money and I said: 'Give it to someone who us more in need of it that I am, and he said: 'Whatever Allah, the Mighty and Sublime, gives you of this wealth without you asking for it or hoping or it, take it and keep it, or give it in charity, and whatever. He does not give you then do not hope for it or wish for it.
[99] ‘A’isha said that when the Prophet saw something rising in the sky, meaning clouds, he left what he was doing, faced them and said, "O God, I seek refuge in Thee from the evil of what they contain." If God cleared them away he praised Him, and if rain fell he said, "O God, give a beneficial fall.” [Abu Dawud, Nasa’i, Ibn Majah and Shafi'i transmitted it, the wording being Shafi'i's]
[100]"Ya'la b. Murra ath-Thaqafi said:There are three things I saw relating to God's messenger. While we were travelling with him, we passed a camel being used for irrigation, and when the camel saw him, it rumbled and bent down its neck. The Prophet stopped beside it and asked where the owner of that camel was, and when he came, he asked him to sell it to him. He replied, "No, I shall not give it to you, messenger of God, it belongs to a family which has no other means of livelihood." He said, "Since you have mentioned this about it, note that it has complained to me of a great amount of work and a small amount of fodder; so, treat it well[*]." We then travelled on, and when we came to a stage and the Prophet had lain down to sleep a tree came cleaving the earth till it overshadowed him and then returned to its place. When God's messenger awoke, I mentioned the m atter to him and he said, "It is a tree which asked its Lord's permission to give a salutation to God's messenger, and He allowed it." We then travelled on, and when we passed a watering-place a woman brought a son of hers who was possessed, and the Prophet seized his nostril and said, "Come out, for I am Muhammad, God's messenger." We then travelled on, and when we passed that watering-place on the way back he asked the woman about the boy and she said, "I swear by Him who commissioned you with the truth that we have seen nothing in him to disturb us since you left." (*The Prophet evidently had no desire to take the camel either by payment or as a gift, since it was the man's only means of earning a livelihood. He therefore left him with an exhortation to treat the camel properly). [It is transmitted in Sharh as-sunna]
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 25wi ayat ki tafseer me lafz-e-Utoo aur Amiloo ki tafseel sunn rahe thay. Aaj ke dars me hum Lafz-e-Amal par aur tafseel jaanenge.
Aur jo log iman laye aur nek amal karte rahe, unn ko (Aye Nabi (صلى الله عليه وسلم) khush-khabri suna dijiye ke, unn ke liye aise baghaat hain jin ke neeche nehrein beh rahi hain, jab bhi unhe wahan kisi qism ka mewah khaane ko diya jayega, to wo kahenge ke, ye to wohi hai jo hume pehle bhi diya gaya tha, aur wahan unn ko ek doosre ke hum shakal mewe diye jayenge aur unn ke liye paak biwiyaan hongi, aur wo uss me rahenge hamesha hamesha.
Iss ayat me samajhne ke 10 alfaaz hain, Bash-shir, Utoo, Amiloo, Jannaat, Tajri, al-Anhaar, Mutashabiha, Azwaaj, Mutahharah, aur Khalidoon
Pichle dars me hum Lafz-e-Amiloo par Quran ki chand ayaat sunay, lekin iss lafz par 360 ayaat hain Quran me, to kuch aur ayaat ko yahan hum compare aur classify kar rahe hain.
115. AMILUU (They do) عَمِلُوْا ( ع م ل ) 2:25 - Part 2
Lafz-e-Amiloo ke pehle hisse me humne kaha tha ke, behtareen amal karne ke liye hume iss duniya me bheja gaya hai, yani ke ye duniya ki zindagi hamare liye ek test hai, aazmaish hai. To hume aazmaane ke liye Allah Ta’ala Surah al-Mulk me farma rahe hain ke, Zindagi aur Maut ko banaya;
To, ab issi silsile me aur bhi ayaat Quran me aayee hain;
Surah 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, takay tumhe aazmaye ke kaun behtareen amal karta hai…[1]
Ye koi mamooli ayat nahi hai, Allah (رَبُّ الْعِزَّة) farma rahe hain ke, iss kayenaat ko paida karne ka asal maqsad insaano ki aazmaish hai.
To iss kayenaat ko banane me focus kya hai, ke kaun behtareen amal karta hai, yani aazmaish focus hai.
Surah al-Kahf me farmaya ke, Yaqeenan Hum ne iss zameen ko decorate kar diya, muzayyan kar diya, saja diya, kis liye?
Takay dekhen ke tum me behtareen amal kaun karta hai.[2]
Ye duniya ki raunaq hamari aazmaish ke liye hai.
Iss me mat phaso, ye tumhara test hai. Agar koi kaam karna hi hai to behtareen amal karo.
To ye ahsan amal, ya behtareen amal kya hai aur iss ke karne se kya hota hai?
Surah al-An’am me farmaya ke, Jab aap (صلى الله عليه وسلم) ke paas aise log aaye jo hamari ayaton par iman laate hain, to aap (صلى الله عليه وسلم) unn se kahiye, Salamun Alaikum, tum par salamati ho, tumhare Rabb ne yani Tumhare paalne wale Malik ne apne ooper rehmat lazim kar li hai ke, tum me se jo koi, buray kaam ya gunah kar baitth-ta hai jahalat me ya nadaani me, aur uss ke baad wo tauba kar lega aur apna mamela sudhaar lega, to beshak Allah Ta’ala uss ko uss gunah ki saza se bachane wala hai aur reham karne wala hai.[3]
Surah al-Kahf hi me farmaya ke, Beshak jo log iman laye aur saleh, nek ya achhe amal karte rahe, to Hum inn behtareen amal karne walon ka ajar zaya nahi karte.[4]
Surah al-Maidah me farmaya ke, …jo koi iman laya Allah par aur uss din par jis din sab jama kiye jayenge, yani qiyamat ke din par aur wo nek amal karte rahe, to na unn par koi khauf hoga aur na wo gham se do-chaar honge.[5]
Asal me yehi hai, definition of peace, pichle kiye huwe gunah mitta diye jayenge, uss ki saza se bacha liya jayega to past ka koi gham nahi hoga aur kyun ke jannat me aa chuke hain to future ka koi khauf nahi hoga.
Iss se badhkar insaan ko aur kya chahiye, aisa sukoon jis me na koi khauf hoga aur na hi koi gham.
Surah al-Furqan me farmaya…unn ke gunahon ko nekiyon se badal dega…[6]
Dekhiye behtareen amal karne ka faida kaise ho raha hai.
Surah al-Maidah hi me behtareen amal karne walon ke baare me farmaya, …aise logon ke liye maghfirat hai, yani ke Allah Ta’ala aise logon ko duniya me gunah karne se bacha lega aur aakhirat me gunah ki saza se bacha lega, aur unn ke liye bohot bada ajar hoga.[7]
Phir Surah Hud me farmaya ke, Jo log Sabr kare aur nek amal karte rahe, unhi ke liye maghfirat hai aur ajar-e-azeem hai, yani bohot bada ajar hai.[8]
Surah an-Nahl me farmaya ke, jab farishte inn ki jaane nikaalenge aur ye (kufr aur shirk se) paak hote hain, to unn se kehte hain ke, Salamun Alaikum, jo amal tum kiya karte thay, uss ke sabab Jannat me dakhil ho jao.[9]
Jo koi ek neki le aayega, to uss ko uss ka dus gunah ajr milega…[10]
Aur Surah an-Noor me farmaya, qayamat ke din…unhe apne fazal se aur bhi ata karega.[11]
Aur Surah al-Isra me behtareen amal karne walon ke baare me farmaya ke, ye Quran khush-khabri deta hai ke unn ke liye ek bohot bada ajr hai.[12]
Surah al-Ankaboot me farmaya, …Hum unn ki buraiyyon ko nekiyon me badal daalenge aur unn ke amaal ka behtareen badla denge.[13]
Surah az-Zalzalah me farmaya, To jis kisi ne zarra barabar bhi neki ki hogi wo usay dekh lega, ya wo usay payega.[14]
Surah Muhammad (صلى الله عليه وسلم) me farmaya ke, …jo log Allah ki raah me shaheed huwe yani ke ye wo log hain jo Allah ke ek hone ki gawahi dete dete uss ki raah me apni jaan gawan baitthe, to Allah Ta’ala aise logon ke amaal ko hargiz zaya nahi karega.[15]
Surah al-Ahzaab me Behtareen amal karne walon ko, momino ko hukum aa raha hai ke, Allah ka taqwa ikhtiyar karo, yani ke, Allah se darte huwe gunahon se bachte huwe nek amal karte raho aur seedhi baat kaho,[16] Allah Ta’ala tumhare saare amaal durust kar dega aur tumhari khataye.n bakhsh dega, yani tumhare gunahon ki saza se bacha lega, aur jo koi Allah aur uss ke rasool (صلى الله عليه وسلم) ki ita’at karega, unn ke instructions ko follow karega, to uss ne bohot badi kamiyaabi hasil kar li.[17]
To inn ayaat ko summarize karte huwe hum ye keh sakte hain ke, behtareen amal karne walay wo hain, jo log Allah par aur roz-e-mehshar par imaan laye, nek ya saleh amaal karte rahe, Allah Ta’ala ki ayaton par iman laaye, jo sabar karte rahe, Allah se darr kar gunahon se bachte huwe nek amal karte rahe yani jo muttaqi bane rahe, jo kufr aur shirk se paak rahe, aur jo log Allah ki raah me shaheed huwe.
To aise logon ke liye jo Allah Ta’ala ne waday kiye hain, wo hum abhi sunn chuke hain.
Ab iss ke contrast me Quran me, unn logon ka zikr ata hai jinhone badtareen kaam kiye hain.
Surah al-Anfal me inn ka zikr ata hai ke, Beshak jaandaron me sab se badtareen, Allah ke nazdeek wo log hain, jo kufr karte hain aur iman nahi laate.[18]
Surah al-Maidah me farmaya ke, Aur jinhone kufr kiya aur Hamari ayaton ko jhuttlaate rahe, wohi log jahannam walay ya dozakh walay hain.[19]
Surah aal-e-Imran me farmaya ke, Aye Ahle Kitab tum kyun Allah ki ayaat ka inkaar karte ho? Jab ke jo kuch tum kar rahe ho, Allah uss par gawah hai.[20]
Surah Ibrahim me farmaya, Jin logon ne apne paalne walay malik se kufr kiya, unn ke amaal ki misaal raakh ki si hai ke, jis par zordaar hawa chale aandhi ke din, unhe kuch bhi hath na aayega, uss me se jo unhone kamaya tha, yehi to hai door ki gumrahi.[21]
Surah al-Furqan me farmaya ke, jis din ye farishton ko dekhenge, uss din gunahgaron ke liye khushi ki baat nahi hogi aur wo kahenge, khuda kare tum rok liye jao aur band kar diye jao.[22] Aur jo amal unhone kiye honge, Hum unn ki taraf mutawajjah honge to unn ko udhti khaak kar denge.[23]
Phir Surah al-Ahzab me munafiqon ka zikr karte huwe farmaya ke, Aye Musalmano! Tumhara sath dene me ye sakht bakheel hain, to jab khatrah pesh aajaata hai to (Aye Nabi (صلى الله عليه وسلم)!) aap unn ko dekhte hain ke wo aap ki taraf aisi nazron se dekhte hain ke, unn ki aankhein gardish karti hain uss shakhs ki aankhon ki tarah jis par maut ki ghashi taari ho. Phir jab khatrah ttal jaata hai to wo tum logon par charrh daudhte hain apni tez zabanon se lalach karte huwe maal par. Ye wo log hain jo haqeeqat me imaan nahi laaye to Allah ne unn ke amaal zayeh kar deiya, aur ye Allah ke liye bohot asaan hai.[24]
Surah az-Zumar me farmaya ke, Aye Nabi (صلى الله عليه وسلم)! Aap ki taraf to wahi ki ja chuki hai aur jo Rasool aap se pehle thay unn ki taraf bhi (wahi ki ja chuki thi), agar aap (صلى الله عليه وسلم) bhi (bil-farz) shirk karenge, to aap ke saare amaal bhi zayeh ho jayenge aur aap bhi bohot nukhsaan utthaane walon me se ho jayenge.[25]
Surah Muhammad (صلى الله عليه وسلم) ki pehli ayat me farmaya ke, Jin logon ne kufr kiya aur Allah ke raaste se roka, Allah ne unn ke amaal barbaad kar diye.[26]
Aur jo kaafir hain, unn ke liye halakat hai, aur wo unn ke amaal ko barbaad kar dega.[27] Ye iss liye ke, Allah ne jo cheez nazil ki hai unhone uss ko na-pasand kiya hai to Uss ne unn ke tamam amaal ko zaye kar diya.[28]
Surah Ghafir me farmaya ke, Jo buray kaam karega, usay badla utna hi milega jitna ke bura kaam kiya hai, aur jo nek amal karega mard ho ya aurat, aur wo momin bhi hoga, to aise log jannat me dakhil honge, wahan unn ko beshumaar rizq milega.[29]
Abhi humne suna ke, jo koi ek neki lekar aayega, uss ke liye dus nekiyan hain, lekin iss baat se Allah (رَبُّ الْعِزَّة) ki Rehmat ka andaza kare ke, jo koi burai lekar aayega uss ke liye saza utni hi milegi jo uss ne gunah kamaye hain aur unn ke sath zulm nahi kiya jayega.[30]
Aur aise logon ki tauba nahi qubool ki jayegi, jo saari umar buray kaam karte hain, yahan tak ke jab unn me se kisi ki maut aa jaati hai, to uss waqt kehne lagte hain ke, ab main tauba karta hoon aur na unn logon ki tauba hai jo kufr ki halat me marr jaate hain, aise logon ke liye to Humne ek dard-naak azaab tayyar kar rakha hai.[31]
Surah al-Zalzalh ki aakhri ayat me farmaya, jo kuch bura kaam tum karoge, apne nama-e-amaal me dekh logay.[32]
Phir ek ummeed dete huwe Surah al-A’raaf me farmaya, Aur jinhone buray kaam kiye, phir uss ke baad Tauba karli, aur Iman le aaye, to kuch shak nahi ke tumhara Rabb, tumhara paalne wala malik, uss ke baad bakhashne wala hai, gunahon ki saza se bachane wala aur Reham farmane wala hai.[33]
Iss lafz par jo ahadith aayee hain, unn me:
Sahih al-Bukhari, Muslim, Abu Dawood, Ibn Majah aur Tirmidhi ki lambi hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Tum me se kisi ke bhi ajzaa 40 (chalees) din tak uss ki maa ke reham me, jama kiye jaate hain, phir wo alaqa ban jaata hai, phir mudhgha ki shakal ekhtiyar kar leta hai, aur har stage ke beech me 40 din ka farq hota hai, Allah (رَبُّ الْعِزَّة) ek farishte ko bhejte hain jo uss bachhe ki maut ka waqt, wo kya kamayega, uss ka amal kya hoga, aur wo khush-qismat hoga ya bad-qismat hoga ye likh diya jata hai.[34]
Ye hadith hum tafseel me pehle bhi sunn chuke hain, jis me insaan ki paidaish se mutaliq scientific explanation, taqdeer ka likha jana, waghairah ki tafseel hum sunn chuke hain, ab ye amal ke silsile me aa rahi hai.
Bukhari aur Muslim ki Muttafiq Alaih hadith, Rasoolullah (صلى الله عليه وسلم) se poochha gaya ke, sab se behtareen amal kaunsa hai? Aap (صلى الله عليه وسلم) ne farmaya,
Allah par iman lana aur uss ke raaste me jihad karna.[35]
Bukhari ki ek hadith me, Amma Aisha (رضي الله عنها) ne Rasoolullah (صلى الله عليه وسلم) se pooccha ke, hum auratein Jihad ko sab se maqbool amal maanti hai, kya hum jihad par na jayen? Aap (صلى الله عليه وسلم) ne farmaya, Auraton ke liye jihad Hajj-e-Mabroor hai, yani Maqbool Hajj auraton ka jihad hai.[36]
Bukhari aur Muslim ki ek aur hadith me, aap (صلى الله عليه وسلم) ne farmaya ke, Allah aur uss ke Rasool par iman lana behtareen amal hai, uss ke baad, Allah ke raaste me sakht koshish karna, yani jihad karna aur uss ke baad Hajj-e-Mabroor behtareen amal hai.[37]
Sahih al-Bukhari aur Muslim ki ahadith, ek shakhs jung par jaane ki tayyari me asleha se lais yani equipped with armour and weapons aap (صلى الله عليه وسلم) ke paas aya aur kaha ke, kya main pehle jung par jaoon ya pehle islaam qubool karoon? Rasoolullah (صلى الله عليه وسلم) ne farmaya, Pehle islam qubool karo, phir jung par jao, to uss ne aisa hi kiya aur jung me shaheed ho gaya, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, ye musalmaan thodi der ke liye hi tha lekin uss ka ajr usay bohot saara mila.[38]
Ek aur hadith me Rasoolullah (صلى الله عليه وسلم) se poochha gaya ke, Allah ko kaunsa amal bohot pasand hai, aap (صلى الله عليه وسلم) ne farmaya ke, waqt par namaz ada karna, uss ke baad walidain ke sath acha salook karna aur uss ke baad Allah ki raah me Jihad karna.[39]
Iss hadith me priority batayi ja rahi hai, amaal ki. Iss ka hume khayal karna hai.
Sahih al-Bukhari, Muslim, an-Nasai, Tirmidhi, Abu Dawood, aur Ibn Majah ki ahadith, Rasoolullah (صلى الله عليه وسلم) ko wo amal pasand tha, jo mustaqil taur par ya regularly kiya jaye, karne me wo amal thoda ya chhotta hi kyun na ho.[40]
Sahih Muslim aur Tirmidhi ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, maidan-e-jung mein ek din aur raat guzaarna behtar hai rozay rakhne aur ek mahina raat ko qiyam karne se…[41]
Sahih al-Bukhari, Muslim, al-Adab al-Mufrad, aur Ibn Majah ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, amal karne me motadil raho, jitna amal kar sakte hain utna hi kare, Allah Ta’ala dene se nahi thak-ta, lekin insaan thak jata hai.
Kyun ke, koi bhi jannat me sirf apne amaal ki wajah se nahi dakhil kiya jayega,
Kisi ne himmat karke, poochh liya, Ya Rasoolullah, kya aap bhi nahi? (صلى الله عليه وسلم)
Aap ne farmaya, Haan main bhi nahi dakhil ho sakta jannat me, jab tak ke Allah apni rehmat me mujhe lapaytt na dein.
Allah Ta’ala wohi amal ko pasand karte hain, chahe wo amal chhotta hi kyun na ho, usay mustaqil taur par kiya jaye, constantly, permanently kiya jaye.[42]
Sahihain ki muttafiq alaih hadith, Rasoolullah (صلى الله عليه وسلم) ne Bilal (رضي الله عنه) se poochha ke, Tumhare jooton ki awaaz jannat me maine apne agay agay chalte huwe suna, to tumhara aisa kaunsa amal hai? Bilal (رضي الله عنه) ne kaha ke, jab bhi main wazu karta hoon, din ho ya raat, main fauri namaz ada karta hoon jitne rakat bhi mujh se ho sakay.[43]
Sahih al-Bukhari, Abu Dawood, Ibn Majah, aur Tirmidhi ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Koi amal jo Dhul hijjah ke dus dino me kiye jaye, wo behtar hai, kisi bhi amal se jo aam dino me musalmaan karte hain, sawal huwa ke, kya Allah ki raah me jihad karne se behtar hai, to aap (صلى الله عليه وسلم) ne farmaya, haan jihad karne se behtar hai, siway uss shakhs ke jo apni jaan-o-maal ke sath Allah ki raah me nikle aur dono laga de aur wapas na aaye.[44]
Sahih al-Bukhari aur Muslim ki hadith-e-qudsi hai, Allah Ta’ala farmate hain ke, Ibn Adam ka har amal uss ke liye hai, siway Rozay ke, jo wo sirf Meri khatir rakhta hai, to uss ka ajr bhi Main hi doonga…[45]
Sunan at-Tirmidhi ki hadith, Rasoolullah (صلى الله عليه وسلم) zawal ke baad, yani Suraj noon ke position se hattne ke baad 4 rakat namaz ada karte thay aur farmate thay ke, iss waqt aasmaan ke darwaze khulte hain, aur main chahta hoon ke iss waqt nek amal karoon, takay meri nekiyan uss waqt ooper le jayi jaye.[46]
Sahih Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, …din ko kiye huwe amaal raat se pehle Allah (رَبُّ الْعِزَّة) ke paas le jaaye jaate hain aur raat ko kiye huwe amaal din se pehle Allah (رَبُّ الْعِزَّة) ke paas le jaaye jaate hain…[47]
Sunan Ibn Majah aur Adab al-Mufrad ki ahadith, Rasoolullah (صلى الله عليه وسلم) se poochha gaya, jannat me jaane ke liye kaunsa amal kare? Aap (صلى الله عليه وسلم) ne farmaya, raaste se logon ko nuqsaan pahunchane wali cheezen hattao.[48]
Ek aur Muttafiq alaih hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, jo koi La Ilaha Illa Allah ki aur Allah ke sath kisi ke na shareek honay ki gawahi de aur Rasoolullah (صلى الله عليه وسلم) ka Allah ke Bande aur Rasool honay ki gawahi de, aur Isa Ibn Maryam (عَلَيْهِ ٱلسَّلَام) ka Allah ke Bande aur Rasool honay ko tasleem kare, unn ko Allah ka kalima maane jo Allah ne Maryam (عَلَيْها ٱلسَّلَام) me dala tha, aur Jannat aur Dozakh ke hone ko tasleem kare, to aise shakhs ko Allah Ta’ala jannat me dakhil karke rahega, chahe uss ne jo bhi amal kiya ho.[49]
Sunan Abu Dawood, Ibn Majah aur an-Nasai ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, jo koi juma ke din achhe se ghusl kare, .[50]
Mishkat ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Jab banday ke jism me koi takleef hoti hai to wo jo nek amal aam taur par karta aa raha tha, wo uss ke nama-e-amaal me darj kiye jaate hain. Agar uss ko shifa ho jaati hai to uss ke gunah maaf kar diye jaate hain aur agar uss ka inteqaal ho jata hai to Allah Ta’ala uss ki maghfirat kar dete hain aur reham farmaate hain.[51]
Sahih al-Bukhari, Muslim aur Tirmidhi ki hadith-e-qudsi hai ke, Allah Ta’ala farmata hai ke, Mera banda jab neki karna chahta hai lekin karta nahi, to uss ke liye ek neki likhi jaye,
Jab wo uss par amal karta hai, to uss ke liye dus nekiyan likhi jaati hain,
Bukhari ki hadith me, ata hai ke, dus nekiyon se lekar 700 nekiyon ttak likhi jaati hai,
Aur jab wo gunah karne ke baare me sonchta hai, lekin karta nahi, to uss ka ye gunah likha na jaye jab tak ke wo uss gunah ko kar na le,
Aur agar wo gunah kar leta hai, to jo gunah kiya hai wohi likha jata hai, yani usay multiply nahi kiya jata,
Aur agar wo gunah ko tark kar deta hai, to uss ke liye ek neki likhi jaye, kyun ke, uss ne gunah ko mere khatir chhorrha hai,[52]
Tirmidhi ki hadith, Rasoolullah (صلى الله عليه وسلم) se poochha gaya, behtareen log kaun hain,
aap (صلى الله عليه وسلم) ne farmaya, jis ki zindagi lambi ho aur wo nek amal karta ho,
Phir sawal huwa ke, badtareen log kaun hain?
aap (صلى الله عليه وسلم) ne farmaya, jis ki zindagi lambi ho aur wo bura amal karta ho.[53]
Sahih al-Bukhari ki hadith jo bilkul aaj ke hamare halaat par hai, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, waqt jaldi guzrega, nek amaal kum ho jayenge, baqalat badh jayegi (warna Billionaire itne zyada kaise ban gaye), aur haraj badh jayega. Poochha gaya ke, ye haraj kya hai? Aap (صلى الله عليه وسلم) ne farmaya, ye qatl-e-aam hai, Killing hai, Murder hai.[54]
Sahih al-Bukhari, Muslim aur Ibn Majah ki ahadith, ek shakhs se koi gunah sarzad ho jata hai, uss ke baad wo Rasoolullah (صلى الله عليه وسلم) ke paas aa kar batata hai, itne me wahi ke zariye Surah Hud ki ayat nazil hoti hai, Aur Aye Nabi (صلى الله عليه وسلم) din ke dono siron par Namaz ko qayem rakhiye (yani Subah aur Shaam ke auqaat me), aur raat ke kuch hissay me, kuch shak nahi ke nekiyan gunahon ko door kar deti hain. Ye unn ke liye naseehat hai, jo naseehat qubool karne walay hain.[55] To wo shakhs ne poochha ke kya ye ayat mere liye hai? Aap (صلى الله عليه وسلم) ne farmaya ke, ye ayat mere har ummati ke liye hai, jo iss par amal karna chahta hai.[56]
Tirmidhi ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya Aqalmand wo hai jo apna hisaab khud le, apne aap ko evaluate kare aur gunah karne se bache, nek amaal kare jo uss ki aakhirat me kaam aaye. Bewaqoof wo hai jo apni khwaheshaat ke taabe ho jaye aur Allah se unn batil khwaheshaat ko mukammal karne ki dua kare.[57]
Kayee ahadith hum taqdeer par sunn chuke hain ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Jannatiyon ki list tayy hai aur dozakhiyon ki list bhi tayy hai, to sahaba (رضي الله عنهم) ne poochha ke kya hum amal karna chhorrh dein, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, amal kiye jao wohi amal tum par asan kiya jata hai, jis ke liye ttum paida kiye gaye hai.[58]
Bukhari aur Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, teen cheez mayyat ke sath chalte hain, usay dafna ka do wapas aa jaate hain (yani uss ke ghar walay aur uss ka maal) aur ek uss ke sath hi reh jata hai, wo hain uss ke amaal.[59]
Yahan aaj ka dars rok denge. Iss lafz par ahadith aur bhi hain Next Saturday In Sha Allah 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
[34] Abdullah (b. Mas'ud) reported that Allah's Messenger (may peace be upon him) 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.
[35] Abu Dharr (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked: "Which deed is the best?" He (PBUH) replied, "Faith in Allah and Jihad (fighting, struggle) in the Cause of Allah. [Al-Bukhari and Muslim]
وعن أبي ذر رضي الله عنه قال: قلت يا رسول الله أي العمل أفضل؟ قال: "الإيمان بالله والجهاد في سبيله" ((متفق عليه))
[36] 'Aishah (May Allah be pleased with her) reported:I said: "O Messenger of Allah! We consider Jihad as the best deed, should we not then go for Jihad?" The Messenger of Allah (PBUH) said, "The best Jihad for you women is Hajj Mabrur (i.e., one accepted by Allah).” [Al-Bukhari].
وعن عائشة رضي الله عنها قالت: قلت يا رسول الله نرى الجهاد أفضل العمل، أفلا نجاهد؟ فقال: "لَكُنّ أفضل الجهاد حج مبرور" ((رواه البخاري)).
[37] Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked, "Which deed is the best?" He (PBUH) replied, "Faith in Allah and His Messenger." He (PBUH) was asked, "What is next?" He (PBUH) replied, "Jihad (holy fighting) in the Cause of Allah." Then he was asked: "What is after that (in goodness)?" He (PBUH) replied, "Hajj Mabrur (which is accepted by Allah). [Al-Bukhari and Muslim].
عن أبي هريرة رضي الله عنه قال: سئل رسول الله صلى الله عليه وسلم أي العمل أفضل؟ قال: "إيمان بالله ورسوله" قيل: ثم ماذا؟ قال: "الجهاد في سبيل الله" قيل: ثم ماذا؟ قال: "حج مبرور". ((متفق عليه))
[38] Al-Bara (May Allah be pleased with him) reported:A man equipped with arms came to the Prophet (PBUH) and asked: "O Messenger of Allah! Should I go and fight or should I embrace Islam first?" He (PBUH) replied, "Enter in the fold of Islam and then fight." He embraced Islam and fought until he was killed. Thereupon the Messenger of Allah (PBUH) said, "He accepted Islam for a short time but was rewarded much." [Al-Bukhari and Muslim].
وعن البراء رضي الله عنه قال أتى النبي صلى الله عليه وسلم رجل مقنع بالحديد، فقال يا رسول الله أقاتل أو أسلم؟ قال: "أسلم، ثم قاتل" فأسلم، ثم قاتل فقتل، فقال رسول الله صلى الله عليه وسلم : عمل قليلا وأُجر كثيرًا" ((متفق عليه وهذا لفظ البخاري)) .
[39] Ibn Mas'ud (May Allah be pleased with him) reported:I asked the Messenger of Allah (PBUH): "Which action is dearest to Allah?" He (PBUH) replied, "Performing As-Salat (the prayer) at its earliest fixed time." I asked, "What is next (in goodness)?" He (PBUH) said, "Kindness towards parents." I asked, "What is next (in goodness)?" He (PBUH) said, "To participate in Jihad in the Cause of Allah." [Al-Bukhari and Muslim].
وعن ابن مسعود، رضي الله عنه قال: قلت يا رسول الله أي العمل أحب إلى الله تعالى؟ قال: "الصلاة على وقتها" قلت: ثم أي؟ قال: "بر الوالدين" قلت ثم أي: قال: "الجهاد في سبيل الله" ((متفق عليه))
[40] Masruq said he asked ‘A’isha what action was most pleasing to God’s Messenger and she replied that it was what one keeps on doing. He asked at what time he got up at night and she said it was at cockcrow. [Bukhari and Muslim]
[41] It was narrated that Salman said:"I heard the Messenger of Allah (PBUH) say: 'Whoever guards Ribat (the frontier) in the cause of Allah for one day and one night, he will have (a reward) like that of fasting and praying Qiyam for a month. If he dies he will continue to receive reward for what he did, and he will be kept safe from Al-Fattan, and he will be given provision.'
[42] A'isha, the wife of Allah's Apostle (may peace be upon him), reported that Allah's Messenger (may peace be upon him) 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.
[43] Abu Huraira reported that God's Messenger said to Bilal at the dawn prayer, “Tell me, Bilal, of the action you have done since becoming a Muslim which is most calculated to cause hope in you, for I heard the sound of your sandals in front of me in paradise.” He replied, “I have done no action more calculated, in my opinion to cause hope than that I have never performed ablution at any hour of the night or day without immediately praying what was ordained for me to pray.” [Bukhari and Muslim]
[44] Narrated Ibn `Abbas: The Prophet said, "No good deeds done on other days are superior to those done on these (first ten days of Dhul Hijja)." Then some companions of the Prophet said, "Not even Jihad?" He replied, "Not even Jihad, except that of a man who does it by putting himself and his property in danger (for Allah's sake) and does not return with any of those things."
[45] Abu Hurairah (May Allah be pleased with him) reported:The Messenger of Allah (PBUH) said, "Allah the Exalted and Majestic said: 'Every act of the son of Adam is for him, except As-Siyam (the fasting) which is (exclusively) for Me, and I will reward him for it.' Fasting is a shield. When anyone of you is observing fast, he should neither indulge in obscene language nor should he raise his voice; and if anyone reviles him or tries to quarrel with him, he should say: 'I am fasting.' By Him in Whose Hand the soul of Muhammad is, the breath of one observing Saum is sweeter to Allah than the fragrance of musk. The one who fasts, experiences two joys: he feels pleasure when he breaks the fast. He is joyful by virtue of his fast when he meets his Rubb." [Al-Bukhari and Muslim].
In a narration by Al-Bukhari, the Messenger of Allah (PBUH) said, "Allah says: '(The person observing Saum) has abstained from food and drink, and sexual pleasures for My sake; fasting is for Me, and I will bestow its reward. Every good deed has ten times its reward'."
In a narration by Muslim, the Messenger of Allah (PBUH) said, "The reward of every (good) deed of a person is multiplied from ten to seven hundred times. Allah (SWT) says: 'The reward of observing Saum is different from the reward of other good deeds; Saum is for Me, and I Alone will give its reward. The person observing Saum abstains from food and drink only for My sake.' The fasting person has two joyous occasions, one at the time of breaking his fast, and the other at the time of meeting his Rubb. Surely, the breath of one observing Saum is better smelling to Allah than the fragrance of musk."
وعن أبي هريرة رضي الله عنه، قال: قال رسول الله صلى الله عليه وسلم : "قال الله عز وجل: كل عمل ابن آدم له إلا الصيام، فإنه لي وأنا أجزي به. والصيام جُنة فإذا كان يوم صوم أحدكم فلا يرفث ولا يصخب، فإن سابه أحد أو قاتله، فليقل: إني صائم. والذي نفس محمد بيده لخُلوف فم الصائم أطيب عند الله من ريح المسك. "للصائم فرحتان يفرحهما: إذا أفطر فرح بفطره، وإذا لقي ربه فرح بصومه" ((متفق عليه)) .((وهذا لفظ رواية البخاري. وفي رواية له: يترك طعامه، وشرابه، وشهوته، من أجلي، الصيام لي وأنا أجزي به، والحسنة بعشر أمثالها. وفي رواية لمسلم: "كل عمل ابن آدم يضاعف: الحسنة بعشر أمثالها إلى سبعمائة ضعف. قال الله تعالى: (إلا الصوم فإنه لي وأنا أجزي به: يدع شهوته وطعامه من أجلي. للصائم فرحتان: فرحة عند فطره، وفرحة عند لقاء ربه. ولخلوف فيه أطيب عند الله من ريح المسك).
[46] Abdullah bin As-Sa'ib narrated:"Allah's Messenger would pray four (Rak'ah) after the Zawal of the sun before Az-Zuhr. He said: 'It is an hour in which the gates of the heavens are opened, and I love that a righteous deed should be raised up for me in it.'"
[47] Abu Musa reported:The Messenger of Allah (may peace be upon him) was standing amongst us and he told us five things. He said: Verily the Exalted and Mighty God does not sleep, and it does not befit Him to sleep. He lowers the scale and lifts it. The deeds in the night are taken up to Him before the deeds of the day, and the deeds of the day before the deeds of the night. His veil is the light. In the hadith narrated by Abu Bakr (instead of the word "light" ) it is fire. If he withdraws it (the veil), the splendour of His countenance would consume His creation so far as His sight reaches.
[48] It was narrated that Abu Barzah Al-Aslami said:"O Messenger of Allah! Tell me of an action by which I may benefit.' He said: 'Remove harmful things from the path of the Muslims.'
[49] ‘Ubada b. as-Samit reported God’s messenger as saying, “If anyone testifies that there is no god but God alone, who has no partner, that Muhammad is His servant and messenger, that Jesus is God’s servant and messenger, the son of His handmaid, His word which he cast into Mary and a spirit from Him, and that paradise and hell are real, God will cause him to enter paradise no matter what he has done.” [Bukhari and Muslim]
[50] "Aws bin Aws Ath-Thaqafi said:“I heard the Prophet (saw) say: ‘Whoever takes a bath on Friday, and bathes completely, and goes early, arriving early,* and walks and does not ride (to the mosque), and sits close to the Imam and listens to him, and does not engage in idle talk; for every step he takes he will have the reward of one year, the reward of a year’s fasting and praying (at night).”
[51] Anas reported God’s messenger as saying, “When a Muslim is afflicted with some trouble in his body the angel is told to record for him his good deeds which he was accustomed to do. Then if God cures him He washes and purifies him [from sins], and if He takes him in death He forgives him and shows mercy to him. [Transmitted in Sharh as-sunna]
[52] Abu Huraira reported that Muhammad, the Messenger of Allah (may peace be upon him), said:When it occurs to my bondsman that he should do a good deed but he actually does not do it, record one good to him, but if he puts it into practice, I make an entry of ten good acts in his favour. When it occurs to him to do evil, but he does not commit it, I forgive that. But if he commits it, I record one evil against his name. The Messenger of Allah (may peace be upon him) observed. The angels said: That bondsman of Yours intends to commit evil. though His Lord is more Vigilant than he. Upon this He (the Lord) said: Watch him; if he commits (evil), write it against his name but if he refrains from doing it, write one good deed or him, for he desisted from doing it for My sake. The Messenger of Allah said: He who amongst you is good of faith, all his good acts are multiplied from ten to seven hundred times (and are recorded in his name) and all the evils that he commits are recorded as such (i, e. without increase) till he meets Allah.
وَحَدَّثَنَا مُحَمَّدُ بْنُ رَافِعٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، قَالَ هَذَا مَا حَدَّثَنَا أَبُو هُرَيْرَةَ، عَنْ مُحَمَّدٍ، رَسُولِ اللَّهِ صلى الله عليه وسلم فَذَكَرَ أَحَادِيثَ مِنْهَا قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " قَالَ اللَّهُ عَزَّ وَجَلَّ إِذَا تَحَدَّثَ عَبْدِي بِأَنْ يَعْمَلَ حَسَنَةً فَأَنَا أَكْتُبُهَا لَهُ حَسَنَةً مَا لَمْ يَعْمَلْ فَإِذَا عَمِلَهَا فَأَنَا أَكْتُبُهَا بِعَشْرِ أَمْثَالِهَا وَإِذَا تَحَدَّثَ بِأَنْ يَعْمَلَ سَيِّئَةً فَأَنَا أَغْفِرُهَا لَهُ مَا لَمْ يَعْمَلْهَا فَإِذَا عَمِلَهَا فَأَنَا أَكْتُبُهَا لَهُ بِمِثْلِهَا ". وَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " قَالَتِ الْمَلاَئِكَةُ رَبِّ ذَاكَ عَبْدُكَ يُرِيدُ أَنْ يَعْمَلَ سَيِّئَةً - وَهُوَ أَبْصَرُ بِهِ - فَقَالَ ارْقُبُوهُ فَإِنْ عَمِلَهَا فَاكْتُبُوهَا لَهُ بِمِثْلِهَا . وَإِنْ تَرَكَهَا فَاكْتُبُوهَا لَهُ حَسَنَةً - إِنَّمَا تَرَكَهَا مِنْ جَرَّاىَ ". وَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " إِذَا أَحْسَنَ أَحَدُكُمْ إِسْلاَمَهُ فَكُلُّ حَسَنَةٍ يَعْمَلُهَا تُكْتَبُ بِعَشْرِ أَمْثَالِهَا إِلَى سَبْعِمِائَةِ ضِعْفٍ وَكُلُّ سَيِّئَةٍ يَعْمَلُهَا تُكْتَبُ بِمِثْلِهَا حَتَّى يَلْقَى اللَّهَ " .
[53] 'Abdur-Rahman bin Abi-Bakrah narrated from his father that a man said: "O Messenger of Allah! Which of the people is the best?" He said: "He whose life is long and his deeds are good." He said: "Then which of the people is the worst?" He said: "He whose life is long and his deeds are bad.”
[54] Narrated Abu Huraira:Allah's Apostle said, "Time will pass rapidly, good deeds will decrease, and miserliness will be thrown (in the hearts of the people), and the Harj (will increase)." They asked, "What is the Harj?" He replied, "(It is) killing (murdering), (it is) murdering (killing).
[56] Narrated Ibn Masud:A man kissed a woman and then came to Allah's Apostle and told him of that, so this Divine Inspiration was revealed to the Prophet 'And offer Prayers perfectly at the two ends of the day, and in some hours of the night; (i.e. (five) compulsory prayers). Verily, the good deeds remove the evil deeds (small sins) That is a reminder for the mindful.' (11.114) The man said, Is this instruction for me only?' The Prophet said, "It is for all those of my followers who encounter a similar situation."
حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَزِيدُ ـ هُوَ ابْنُ زُرَيْعٍ ـ حَدَّثَنَا سُلَيْمَانُ التَّيْمِيُّ، عَنْ أَبِي عُثْمَانَ، عَنِ ابْنِ مَسْعُودٍ ـ رضى الله عنه ـ أَنَّ رَجُلاً، أَصَابَ مِنَ امْرَأَةٍ قُبْلَةً، فَأَتَى رَسُولَ اللَّهِ صلى الله عليه وسلم فَذَكَرَ ذَلِكَ لَهُ فَأُنْزِلَتْ عَلَيْهِ {وَأَقِمِ الصَّلاَةَ طَرَفَىِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ}. قَالَ الرَّجُلُ أَلِيَ هَذِهِ قَالَ " لِمَنْ عَمِلَ بِهَا مِنْ أُمَّتِي ".
[57] Shaddad bin Aus (May Allah be pleased with him) reported:The Prophet (PBUH) said, "A wise man is the one who calls himself to account (and refrains from doing evil deeds) and does noble deeds to benefit him after death; and the foolish person is the one who subdues himself to his temptations and desires and seeks from Allah the fulfillment of his vain desires". [At-Tirmidhi, who categorized it as Hadith Hasan]
السابع: عن أبي يعلى شداد بن أوس رضي الله عنه عن النبي صلى الله عليه وسلم قال: " الكيس من دان نفسه، وعمل لما بعد الموت ، والعاجز من أتبع نفسه هواها، وتمنى على الله" ((رواه الترمذي وقال حديث حسن)).
[58] "‘Ali reported God’s messenger as saying, “The place which everyone of you will occupy in hell or in paradise has been recorded.” When his hearers asked him whether they should not trust simply in what had been recorded for them and abandon doing good deeds, he replied, “Go on doing them, for everyone is helped to do that for which he was created. Those who are among the number of the blessed will be helped to do appropriate deeds, and those who are among the number of the miserable will be helped to do appropriate deeds.” Then he recited, “As for him who gives, shows piety, and considers what is best to be true, We will help him to prosperity.” (Quran xcii, 527) - [Bukhari and Muslim]
عَن عَليّ رَضِي الله عَنهُ قَالَ كُنَّا فِي جَنَازَة فِي بَقِيع الْغَرْقَد فَأَتَانَا النَّبِي صلى الله عَلَيْهِ وَسلم فَقعدَ وقعدنا حوله وَمَعَهُ مخصرة فَنَكس فَجعل ينكت بمخصرته ثمَّ قَالَ مَا مِنْكُم من أحد مَا من نفس منفوسة إِلَّا كتب مَكَانهَا من الْجنَّة وَالنَّار وَإِلَّا قد كتب شقية أَو سعيدة فَقَالَ رجل يَا رَسُولَ اللَّهِ أَفَلَا نَتَّكِلُ عَلَى كِتَابِنَا وَنَدع الْعَمَل فَمن كَانَ منا من أهل السَّعَادَة فسيصير إِلَى عمل أهل السَّعَادَة وَأما من كَانَ منا من أهل الشقاوة فسيصير إِلَى عمل أهل الشقاوة قَالَ أما أهل السَّعَادَة فييسرون لعمل السَّعَادَة وَأما أهل الشقاوة فييسرون لِعَمَلِ الشَّقَاوَةِ ثُمَّ قَرَأَ (فَأَمَّا مَنْ أَعْطَى وَاتَّقَى وَصدق بِالْحُسْنَى) الْآيَة" - متفق عليه (زبیر علی زئی)
[59] Anas (May Allah be pleased with him) reported:Messenger of Allah (PBUH) said, "Three follow a dead body: members of his family, his possessions and his deeds. Two of them return and one remains with him. His family and his possessions return; his deeds remain with him". [Al-Bukhari and Muslim]
العاشر عن أنس رضي الله عنه عن رسول الله صلى الله عليه وسلم قال: " يتبع الميت ثلاثة: أهله وماله وعمله؛ فيرجع اثنان ويبقى واحد: يرجع أهله وماله، ويبقى عمله"" ((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
Pichle dars me hum Surah al-Baqarah ki 25wi ayat ki tafseer me lafz-e-Bashshir ki tafseel sunn rahe thay. Aaj ke dars me hum issi ayat ke doosre alfaaz ki tafseel jaanenge.
Aur jo log iman laye aur nek amal karte rahe, unn ko (Aye Nabi (صلى الله عليه وسلم) khush-khabri suna dijiye ke, unn ke liye aise baghaat hain jin ke neeche nehrein beh rahi hain, jab bhi unhe wahan kisi qism ka mewah khaane ko diya jayega, to wo kahenge ke, ye to wohi hai jo hume pehle bhi diya gaya tha, aur wahan unn ko ek doosre ke hum shakal mewe diye jayenge aur unn ke liye paak biwiyaan hongi, aur wo uss me rahenge hamesha hamesha.
Iss ayat me samajhne ke 10 alfaaz hain, Bash-shir, Utoo, Amiloo, Jannaat, Tajri, al-Anhaar, Mutashabiha, Azwaaj, Mutahharah, aur Khalidoon
To iss ayat ka Doosra lafz, aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 114 Utoo hai.
114. UTU (They will be given) اُتُوْا ( ا ت ى ) 2:25
Hamare ustad Dr. Anees apni kitab Explanatory Dictionary of the Holy Quran me likhte hain ke, lafz-e-Utoo ka root ya maddah (ا ت ى) hai, jis ke maane “diye jaane” ke aaye hain, Quran me iss lafz ke chaar maane aaye hain, unn me;
Aa Pahunchne ke maane aaye hain; Surah an-Nahl me farmaya ke, Allah ka hukum aa hi gaya, to tum jaldi mat machao, wo paak hai, buland-o-bala hai uss shirk se jo wo karte hain.[1]
Kisi kaam ke karne ke maane aaye hain; Surah aal-e-Imran me farmaya ke, Aap (صلى الله عليه وسلم) unn logon ke baare me khayal na karay, jo apne kiye huwe kaamo se khush hotay hain, aur chahte hain ke, unn ki tareef ho unn kaamo par jo unhone kiye hi nahi, aur unn ke liye dardnaak azaab hoga.[2]
Dene ke maane aaye hai; Surah al-Muminoon me farmaya ke, Aur agar haq unn ki khwaheshaat ki pairwi karta to, aasmaan aur zameen aur jo kuch inn ke darmiyaan hai wo sab kuch darham barham ho jaate, balke Hum ne to unn ke paas, unhe naseehat la dee hai, aur wo apni naseehat se muh pher rahe hain.[3]
Le aanay ke maane aaye hain; Surah al-Mominoon me hi ek aur jagah farmaya ke, Balke, Hum to unn ke paas haq le aaye hain, lekin ye yaqeenan jhootte hain.[4]
Ab iss lafz par jo ahadith aayee hain, unn me;
Sahih al-Bukhari ki hadith, daur-e-jahiliyat me log ihraam baandhne ke baad apne gharon me peechhe ke darwaze se dakhil hote thay, iss par Surah al-Baqarah ki ayat nazil huwi jis me hukum aya ke, …aur ye koi neki nahi hai ke, tum gharon me unn ke peechhe ki taraf se aao, balke neki to uss ki hai jis ne taqwa ikhtiyar kiya, yani Allah se dar kar gunahon se bachte huwe nek amal kiya, aur gharon me dakhil huwa unn ke darwazon se aur Allah se darte raho takay najaat paao, ya falah paao ya kamiyaab ho jao[5].[6]
Sahih al-Bukhari, Muslim aur Tirmidhi ki hadith, Marwan (رضي الله عنه) ne apne khadim se kaha ke, Ibn Abbas (رضي الله عنه) ke paas jao aur iss ayat ke baare me poochho,
Agar har koi, jo khush ho uss par jo uss ne kiya hai aur agar wo pasand karta hai ke uss ki tareef ho uss kaam ke baare me jo uss ne nahi kiya hai, aur aise logon ko saza hogi to hum sab ko saza hogi.
Ibn Abbas (رضي الله عنه), jo iss ummat ke sab se pehle mufassir-e-Quran hain, farmaya ke, iss ayat se tumhara kya ta’aloq hai?
Ye ayat to jab nazil huwi ke, Rasoolullah (صلى الله عليه وسلم) ne yahoodiyon ko bulaya aur unn se sawaal kiye aur unhone kuch sawalon ke jawab diye aur kuch sawalon ke jawab nahi diye aur haq ko chhupaya.
Aur yahoodi chahte thay ke unn ki tareef ho, aap (صلى الله عليه وسلم) ke sawalon ke jawab dene ke liye aur wo khush hone lagay, jo unhone aap (صلى الله عليه وسلم) se chhupaya hai,
Yahoodiyon ki iss harkat par ye ayat nazil huwi, aur Ibn Abbas (رضي الله عنه) Surah aal-e-imran ki wo ayaat tilawat ki.[7]
Sunan Ibn Majah aur Tirmidhi ki hadith, Amma Aisha (رضي الله عنها) ne sawal kiya, Ya Rasoolullah (صلى الله عليه وسلم), ye jo ayat hai jis me Allah (رَبُّ الْعِزَّة) farmate hain ke, Aur wo log jo de sakte hain dete hain, aur unn ke dil iss baat se darte rehte hain ke, unn ko apne paalne waale malik ki taraf lautt kar jana hai.
Amma Aisha ka sawal ye tha ke, Kya ye ayat sharab peene walon aur chori karne walon ke baare me hai?
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Aye Siddique ki beti! Nahi, ye ayat unn logon ke baare me hai, jo Namaz parrhte hain, roza rakhte hain aur sadaqah dete hain, lekin phir bhi unn ke dil iss baat se darte hain ke, Allah unn se unn ke amaal nahi qubool karega,
Phir aap (صلى الله عليه وسلم) ne iss ke baad wali ayat bhi parrh kar samjhaya ke, Yehi wo log hain, jo neki karne me, jo bhalai karne me jaldi karte hain aur nnek kaam karne me wo aagay rehte hain.[8]
Anas (رضي الله عنه) farmate hain ke, Rasoolullah (صلى الله عليه وسلم) ke daur me ek shakhs tha, jis ki dimaghi halat theek nahi thi ya kamzor thi aur wo business kar raha tha,
to uss ke ghar walay aap (صلى الله عليه وسلم) ke paas aaye aur guzarish ki ke, uss shakhs ko business karne se mana kar dijiye,
To Rasoolullah (صلى الله عليه وسلم) uss shakhs ko bulate hain aur usay mana karte hain business karne se,
Wo shakhs aap (صلى الله عليه وسلم) se kehta hai ke, main business karne se ruk nahi sakta, to Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, to jab koi transaction karne lago to kaho ke, mera maal farokht karo aur mujhe dhoka matt do.[9]
Sahih al-Bukhari aur Adab al-Mufrad ki ahadith, Kuch yahoodi Rasoolullah (صلى الله عليه وسلم) ke paas aaye aur kaha as-Saam Alaikum, to Rasoolullah (صلى الله عليه وسلم) ne jawab diya, wa Alaikum.
Yahoodi log tongue twisting me aur baaton ko todhne aur modne me maher hain, aaj bhi yehi kar rahe hain, hamla khud karte hain aur jis par hamla kiya ussi par ilzaam lagaate hain ke, wo zulm kar raha hai.
as-Saam Alaikum ka matlab hai, maut ho tum par,
Yeh sunn kar Amma Aisha (رضي الله عنها) bhadak gayee, unhone kaha, Maut ho tum par, aur Allah ki lanat ho, uss ka ghazab aur ghussa tum par nazil ho,
Rasoolullah (صلى الله عليه وسلم) ne Amma se kaha ke, Ruk jao Aye Aisha (رضي الله عنها), tumhe narmi se aur araam se baat karna chahiye, sakht aur ghalat zubaan ya lehja nahi istemaal karna chahiye,
Amma (رضي الله عنها) ne farmaya, kya aap ne nahi suna unhone aap ko kya kaha?
Iss par Rasoolullah (صلى الله عليه وسلم) ne farmaya, kya tum ne nahi suna maine kya kaha, maine unki dua ko unhi par paltta diya, meri dua unn ke haq me qubool ho jayegi aur unn ki dua mere haq me nahi qubool hogi.[10]
To inn ahadith me, lafz-e-Atau aya hai, aane ke maano me, jaise wo kamzor shakhs ki family aayi Rasoolullah (صلى الله عليه وسلم) se milne, Kuch yahoodi aaye aap (صلى الله عليه وسلم) ke paas,
Aise hi, Rasoolullah (صلى الله عليه وسلم) ek safar par thay, Amma Aisha (رضي الله عنها) bhi aap (صلى الله عليه وسلم) ke sath thi.n, aur aap ka necklace, aap ka haar gum jata aur sab usay dhoondne lagte hain aur paani khatam ho jata hai, dhoondne ke baad jab sahaba (رضي الله عنهم) aap (صلى الله عليه وسلم) ke paas aate hain aur kehte hain ke paani khatam ho gaya hai, to iss par tayammum ki ayaat nazil hoti hain.[11]
Phir, Abdul Qais Qabile ke log aaye, aap (صلى الله عليه وسلم) ke paas, aur kehte hain ke, hum aap se baar baar aa kar nahi mil sakte, kyun ke, Mudar ka dushman qabila hamare aur aap ke beech me hai, to hume kuch aisi cheezen bataiyye ke, hum uss par amal kare to, jannat hasil kar sakay unn amaal ki wajah se. To Rasoolullah (صلى الله عليه وسلم) ne unn se kaha ke, sahih tareeqe se Namaz parrho, zakat do, Ramadan ke rozay rakho, aur maal-e-ghanimat me se one-fifth, 20%, Allah ke raaste me do, aur koi cheez khaas taur par nabidh, Ad-Dubba,' Al-Hantam, An-Naqir aur Al-Muzaffat naami pyalon me se matt piyo.
Kyun ke, yehi pyale to mash’hoor thay sharab ke liye. Nabidh ko chhorrh diya jaaye inn containers me to wo sharab bann jaya karti thi.
Ghareeb muhajir aap (صلى الله عليه وسلم) ke paas aaye aur kaha ke, ameer log to wo sab amal kar rahe hain, jo hum kar rahe hain, aur hum se bhi badh kar wo zakat aur sadaqaat dete hain, jihad par kharch karte hain, Hajj aur Umrah kar sakte hain, lekin ye sab kaam hum nahi kar sakte, to Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, har namaz ke baad 33 martaba, SubhanAllah, 33 martaba al-Hamdulillah aur 33 martaba Allahu Akbar parrho, to tum unn se aagay badh jaoge.[12]
To iss lafz me dakhil hone, dene, le aane, aane ya pahunchane ke maane aaye hain.
Ab iss ayat ka teesra lafz aur Surah al-Fatiha se parrhne ki tarteeb ka 115wa lafz Amiloo hai.
115. AMILUU (They do) عَمِلُوْا ( ع م ل ) 2:25
Iss lafz ka root ya maddah (ع م ل) hai, jis ke maane “Wo Kare”, jaise iss ayat me aya hai Amilu as-Salihaat, nek amal kare. Arabi aur Urdu dono me ye lafz istemaal hota hai amal karne ke liye, maane ek hi hain.
Amal acha ya nek bhi ho sakta hai,[13] ya bura bhi ho sakta hai.
Surah Ghafir me farmaya ke, Jo buray kaam karega, usay badla utna hi milega jitna ke bura kaam kiya hai, aur jo nek amal karega mard ho ya aurat, aur wo momin bhi hoga, to aise log jannat me dakhil honge, wahan unn ko beshumaar rizq milega.[14]
Surah al-Isra me farmaya ke, Aye Nabi (صلى الله عليه وسلم) aap keh dijiye ke, har shakhs apne tareeqe ke hisab se, apni capacity ke mutabiq amal karta hai, bas aap ka Rabb, aap ka paalne wala malik jaanta hai, kaun sab se zyada seedhe raaste par hai.[15]
Phir Surah Yunus me farmaya ke, Aur agar ye log aap (صلى الله عليه وسلم) ko jhutla dein to, aap inn se keh dijiye ke, mere liye mera amal hai aur tumhare liye tumhara amal. Tum bari ho mere amal ki zimmadari se aur main bari hoon tumhare amaal ki zimmadari se.
Matlab ye huwa ke, har shakhs iss duniya me jo amal kar raha hai, ek to wo apne tareeqe se amal kar raha hai, aur apni capacity ke aitebaar se amal kar raha hai, aur har koi apne apne amaal ke liye zimmadaar hai.
Surah al-Mulk me farmaya ke, Ussi ne maut aur zindagi ko paida kiya ye dekhne ke liye ke, tum me behtareen amal kaun karta hai…[16]
Yani ke, hume paida hi iss liye kiya gaya hai, takay hume aazmaya jaye, to test us.
The life of this world is a test.
Aur hum khel rahe hain.
Apni zindagi me masroof-o-mashghool hain.
Ye duniya hume bohot khubsurat lagti hai,
Hume behtareen amal karne bheja gaya tha, takay hamari aakhirat achhi ho jaye, lekin hum yehin dera lagaye baitthe hain.
Shaitan ka to kaam hi yehi hai ke, hamare aakhirat par ke yaqeen ko kamzor kar de,
Uss ke dhoke me aa kar hum, behtareen amal to chhorrhiye hum to gunah me parrh gaye,
Shaitan to unn ke amaal ko muzayyan kar ke, decorate karke dikhata raha.[17]
Surah an-Nahl me farmaya ke, Allah ki qasam! Humne aap (صلى الله عليه وسلم) se pehle bhi bheja apne rasoolon ko bohot si ummaton ki taraf, lekin Shaitan ne unn ke amaal ko muzayyan kar dikhaya, to aaj wohi unn ka dost hai aur unn ke liye dardnaak azaab hai.[18]
Sonch kar dekhiye ke, agar main kufr kar raha hoon aur samajhta hoon ke, iss amal se jannat me jaoonga, kyun ke, Shaitan mujh se keh raha hai ke, nek kaam kar rahe ho.
Ya main Musalmaan hote huwe, bid’at me parrha huwa hoon, aur shaitan mere amaal ko muzayyan kar ke dikha raha hai, main to samajh raha hoon ke yehi to jannat ka raasta hai.
Main tauba hi nahi karoonga, to seedhe raaste par kaise aaoonga?
To mera anjaam kya hoga sonch lijiye.
Qiyamat ke din hum se sawal hoga, Surah al-Hijr me farmaya ke, To Aye Muhammad (صلى الله عليه وسلم) Aap ke Rabb ki qasam! Hum unn sab se poochh kar rahenge, jo kuch ye log karte rahe hain.[19]
Sawal karne se pehle hume bataya jayega ke, hum kya kya amal kiya karte thay.[20]
Kyun ke, har cheez record ho rahi hai, lafz-e-kitab aya hai recording ke liye Quran me.
Hum samajh rahe hain kiraman katibeen paper pencil le kar baitthe hain amaal likhne ke liye.
Lekin, aaj ke scientific development ko nazar me rakhte huwe, record karne ke to bohot se zaraye hain.
Hamari yaad-dasht, hamari memory hamare amaal ka record hai.
Hum jo dekhte hain, jo sunnte hain sab record ho raha hai.
Do built-in cameras aur do Mike ke alawa bhi, hamare pancho senses record ho rahe hain.
To dimagh me aisa kitna storage hai, jo insaan ki zindagi bhar ka masala record kar paye?
Scientific American Magazine ke ek article ke mutabiq, 2.5 petabytes of storage is there in a Human Brain.
Matlab, 2,500 Terabytes ya 2.5 Million GB hai insaani dimagh ki capacity, ye kitne hote hain, agar video record ho raha hai, to uss video 3 Million ghantte lambi hogi.
Agar iss memory se, video play kiya jaye 342 saal tak chalta rahega. Ek film 3 ghantte ke hoti, 342 saal lambi film.[21] Hamari poori zindagi record ho sakti hai.
Kya Allah Ta’ala iss video ko Qiyamat ke din, play karne ki qudrat nahi rakhte?
To sonch lijiye ke hamara anjaam kya hone wala hai, har amal, har sonch, har cheez jo hum mehsoos kar sakte hain, wo sab kuch record ho raha hai.
Phir Surah an-Noor me farmaya ke, Jis din gawahi denge unn ke khilaf unn ki zabane, unn ke haath aur unn ke paaon, uss baare me ke jo amal wo kiya karte thay.[22]
Na sirf ye, balke Surah Fussilat me farmaya, yahan tak ke (jab wo dozakh ki taraf) pahunch jayenge, to unn ke khilaaf gawahi denge unn ke kaan, unn ki aankhen aur unn ke chamde, iss baare me ke jo kuch wo karte rahe hain.[23]
Aaj science ume bata rahi hai ke, na sirf insaan ki yaad-dasht, na sirf hamari memory balke hamare dil me bhi brain cells hote hain, to dil na sirf saare jism ko khoon supply karta hai, balke emotions feel karta hai aur baaz cheezon ko yaad bhi rakhta hai.
Ab haal hi me, balke pichhle hafte mere ek dost ne, ek article bheja jo November 2024 me Nature Communications me publish huwa, to iss nayee research ke mutabiq, yaad-dasht na sirf dimagh me store hoti hai, balke jism ke har hisse me store hote hai.[24]
Hum samajh rahe thay ke, Qiyamat ke din hi hum ko iss baare me pata chalega lekin Surah al-Fussilat me, Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke, Hum unn ko anqareeb dikha denge hamari nishaniyan, atraaf-e-aalam me aur khud unn ki zaat me, unn ke jismo ke andar bhi, yahan tak ke unhe wazeh ho jayega ke, ye Quran Haq hai…[25]
Quran ke haq hone ki nishaniyan hume milti rehti hain, to sonch kar dekhiye ke Kaisi badnaami hogi, jab hamari memory, hamare dil-o-dimagh, hamari zaban, aankh, kaan, jild, hath aur paaon sab hamare khilaaf gawahi denge, kyun ke, hamare amaal inn me stored hain, aur ye sab kuch Qiyamat ke din agar play kar diya jayega to hum kaisi unhe jhutla sakenge?
Issi liye Quran me Ibrahim (عَلَيْهِ ٱلسَّلَام) ki dua aati hai ke, Wala tukhzini yaumal qiyamah, mujhe Qiyamat ke din ki badnaami se bacha le.[26]
Allah Ta’ala, hume aur hamare rishtedaaron aur mutalliqeen ko iss badnaami se bacha le, Qiyamat ke din ki badnaami se bacha le. Ameen.
Asal baat to ye hai ke, Qiyamat ke din ka to mamela hi alag hoga,
Allah (رَبُّ الْعِزَّة) jo judge honge uss din, wo hamare kiye huwe amaal ke khud gawah bhi honge,
Kyun ke, Surah al-Baqarah me ek jagah farmaya, …Allah Ta’ala ghafil nahi hai, uss se jo kuch tum karte ho.[27]
Ek aur jagah farmaya, …kuch shak nahi ke jo kuch tum kar rahe ho Allah (سُبْحَانَهُ وَتَعَالَى) dekh raha hai.[28]
Ek aur jagah farmaya, …Allah Ta’ala ko tumhare sab kaamo ki khabar hai.[29]
…aur jo kuch tum kar rahe ho, Allah Ta’ala usay khoob jaanta hai.[30]
Surah aal-e-Imran me farmaya ke, …aur Allah tumhare sab amaal par gawah hai.[31]
Surah Hud me farmaya ke, …beshak mera Rabb, mera paalne wala malik to uss sab ka ihata kiye huwe hai, ya ghere huwe hai, jo kuch tum kar rahe ho.[32]
To Allah Ta’ala, hamare amaal se ghafil nahi hai, hamare amaal ko dekh raha hai, unn se ba-khabar hai, unhe jaanta hai, unn par gawah hai, aur unn ka ihata kiye huwe hai.
To aise gawah se hum kaise bach sakte hain.
Phir har ek ke darje hain, unn ke amal ke aitebaar se;[33]
Ya to, apni kartooton ke sabab jo tum karte thay, hamesha azaab ka maza chakhoge.[34]
Ya wirasat me jannat milegi, unn amaal ke sabab jo tum karte thay.[35]
Yahan aaj ka dars rok denge. Iss lafz par ahadith Next Saturday In Sha Allah 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 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)
[7] Narrated Alqama bin Waqqas: Marwan said to his gatekeeper, "Go to Ibn `Abbas, O Rafi`, and say, 'If everybody who rejoices in what he has done, and likes to be praised for what he has not done, will be punished, then all of us will be punished." Ibn `Abbas said, "What connection have you with this case? It was only that the Prophet called the Jews and asked them about something, and they hid the truth and told him something else, and showed him that they deserved praise for the favor of telling him the answer to his question, and they became happy with what they had concealed. Then Ibn `Abbas recited:-- "(And remember) when Allah took a Covenant from those who were given the Scripture..and those who rejoice in what they have done and love to be praised for what they have not done.' " (3.187-188). Humaid bin `Abdur-Rahman bin `Auf narrated that Marwan had told him (the above narration).
[8] Narrated 'Abdur-Rahman bin [Sa'eed bin] Wahb - that is Al-Hamdani:that 'Aishah the wife of the Prophet (SAW) said: "I asked about the Messenger of Allah (SAW) about this Ayah: And those who give that which they give with their hearts full of fear... (23:60)" 'Aishah said: "Are they those who drink Khamr and steal?" He said: "No, O daughter of As-Siddiq. They are those who fast, perform Salat, give charity while they fear that their Lord will not accept it from them: It is these who hasten to do good deeds, and they are the foremost of them (23:61)."
حَدَّثَنَا ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا مَالِكُ بْنُ مِغْوَلٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَعِيدِ بْنِ وَهْبٍ الْهَمْدَانِيِّ، أَنَّ عَائِشَةَ، زَوْجَ النَّبِيِّ صلى الله عليه وسلم قَالَتْ سَأَلْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم عَنْ هَذِهِ الآيَةِ : ( والَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) قَالَتْ عَائِشَةُ أَهُمُ الَّذِينَ يَشْرَبُونَ الْخَمْرَ وَيَسْرِقُونَ قَالَ " لاَ يَا بِنْتَ الصِّدِّيقِ وَلَكِنَّهُمُ الَّذِينَ يَصُومُونَ وَيُصَلُّونَ وَيَتَصَدَّقُونَ وَهُمْ يَخَافُونَ أَنْ لاَ يُقْبَلَ مِنْهُمْ أُولَئِكَ الَّذِينَ يُسَارِعُونَ فِي الْخَيْرَاتِ وَهُمْ لَهَا سَابِقُونَ " . قَالَ وَقَدْ رُوِيَ هَذَا الْحَدِيثُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَعِيدٍ عَنْ أَبِي حَازِمٍ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم نَحْوَ هَذَا .
[9] It was narrated from Anas bin Malik that: there was a man at the time of the Messenger of Allah (SAW) whose mental faculties were lacking, and he used to buy and sell. His family came to the Prophet (SAW) and said, “O Messenger of Allah, stop him.” So The Prophet (SAW) called him, and told him not to do that. He said: “O Messenger of Allah (SAW), I cannot bear to be away from business.” He said, “If you engage in a transaction then say: “Take it (i.e., the goods) and don't cheat (me).'
حَدَّثَنَا أَزْهَرُ بْنُ مَرْوَانَ، حَدَّثَنَا عَبْدُ الأَعْلَى، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّ رَجُلاً، كَانَ فِي عَهْدِ رَسُولِ اللَّهِ صلى الله عليه وسلم فِي عُقْدَتِهِ ضَعْفٌ وَكَانَ يُبَايِعُ وَأَنَّ أَهْلَهُ أَتَوُا النَّبِيَّ صلى الله عليه وسلم فَقَالُوا يَا رَسُولَ اللَّهِ احْجُرْ عَلَيْهِ . فَدَعَاهُ النَّبِيُّ صلى الله عليه وسلم فَنَهَاهُ عَنْ ذَلِكَ فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي لاَ أَصْبِرُ عَنِ الْبَيْعِ . فَقَالَ " إِذَا بَايَعْتَ فَقُلْ هَا وَلاَ خِلاَبَةَ " .
[10] "arrated `Abdullah bin Mulaika:`Aisha said that the Jews came to the Prophet and said, "As-Samu 'Alaikum" (death be on you). `Aisha said (to them), "(Death) be on you, and may Allah curse you and shower His wrath upon you!" The Prophet said, "Be calm, O `Aisha ! You should be kind and lenient, and beware of harshness and Fuhsh (i.e. bad words)." She said (to the Prophet), "Haven't you heard what they (Jews) have said?" He said, "Haven't you heard what I have said (to them)? I said the same to them, and my invocation against them will be accepted while theirs against me will be rejected (by Allah)."
[11] "Narrated `Aisha:That she borrowed a necklace from Asma' and then it got lost. So Allah's Apostle sent some people from his companions in search of it. In the meantime the stated time for the prayer became due and they offered their prayer without ablution. When they came to the Prophet, they complained about it to him, so the Verse regarding Tayammum was revealed. Usaid bin Hudair said, ""(O `Aisha!) may Allah bless you with a good reward, for by Allah, never did a difficulty happen in connection with you, but Allah made an escape from it for you, and brought Allah's Blessings for the Muslims."
حَدَّثَنِي عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ أَنَّهَا اسْتَعَارَتْ مِنْ أَسْمَاءَ قِلاَدَةً، فَهَلَكَتْ، فَأَرْسَلَ رَسُولُ اللَّهِ صلى الله عليه وسلم نَاسًا مِنْ أَصْحَابِهِ فِي طَلَبِهَا، فَأَدْرَكَتْهُمُ الصَّلاَةُ فَصَلَّوْا بِغَيْرِ وُضُوءٍ، فَلَمَّا أَتَوُا النَّبِيَّ صلى الله عليه وسلم شَكَوْا ذَلِكَ إِلَيْهِ، فَنَزَلَتْ آيَةُ التَّيَمُّمِ. فَقَالَ أُسَيْدُ بْنُ حُضَيْرٍ جَزَاكِ اللَّهُ خَيْرًا، فَوَاللَّهِ مَا نَزَلَ بِكِ أَمْرٌ قَطُّ، إِلاَّ جَعَلَ لَكِ مِنْهُ مَخْرَجًا، وَجُعِلَ لِلْمُسْلِمِينَ فِيهِ بَرَكَةٌ.
[12] Abu Hurairah (May Allah be pleased with him) reported:The poor Emigrants came to the Messenger of Allah (PBUH) and said: "The wealthy have gone with the highest ranks and lasting bliss." He asked: "How is that?" They replied: "They offer Salat (prayer) as we offer it; they observe fast as we do; (and as they are wealthy) they perform Hajj and 'Umrah, and go for Jihad, and they spend in charity but we cannot, and they free the slaves but we are unable to do so." The Messenger of Allah (PBUH) said, "Shall I not teach you something with which you may overtake those who surpassed you and with which you will surpass those who will come after you? None will excel you unless he who does which you do." They said: "Yes, please do, O Messenger of Allah"" He (PBUH) said, "You should recite: Tasbih (Allah is free from imperfection), Takbir (Allah is Greatest), Tahmid (Praise be to Allah) thirty-three times after each Salat." [Al-Bukhari and Muslim].
Abu Salih, the subnarrator of the Hadith said, when Abu Hurairah (May Allah be pleased with him) was asked about the manner of reciting Tasbih, Tahmid and Takbir, he said, ""Recite: ""Subhan-Allah, wal-hamdulillah, wallahu Akbar', till all are recited thirty-three times.
"وعن أبي هريرة رضي الله عنه أن فقراء المهاجرين أتوا رسول الله صلى الله عليه وسلم فقالوا: ""ذهب أهل الدثور بالدرجات العلى، والنعيم المقيم: يصلون كما نصلي، ويصومون كما نصوم، ولهم فضل من أموال: يحجون، ويعتمرون، ويجاهدون، ويتصدقون. فقال: ""ألا أعلمكم شيئًا تدركون به من سبقكم، وتسبقون به من بعدكم، ولا يكون أحد أفضل منكم إلا من صنع مثل ما صنعتم؟ قالوا: بلى يا رسول الله، قال: ""تسبحون، وتحمدون، وتكبرون، خلف كل صلاة ثلاثًا وثلاثين قال أبو صالح الراوي عن أبي هريرة، لما سئل عن كيفية ذكرهن، قال: يقول: سبحان الله، والحمد لله، والله أكبر، حتى يكون منهن كلهن ثلاثًا وثلاثين. ((متفق عليه)).
وزاد مسلم في روايته: فرجع فقراء المهاجرين إلى رسول الله صلى الله عليه وسلم، فقالوا: سمع إخواننا أهل الأموال بما فعلنا، وفعلوا مثله؟ فقال رسول الله: ""ذلك فضل الله يؤتيه من يشاء"". ((الدثور))جمع دثر- بفتح الدال و اسكان الثاء المثلثة- و هو: المال الكثير."
Aur jo log iman laye aur nek amal karte rahe, unn ko (Aye Nabi (صلى الله عليه وسلم) khush-khabri suna dijiye ke, unn ke liye aise baghaat hain jin ke neeche nehrein beh rahi hain, jab bhi unhe wahan kisi qism ka mewah khaane ko diya jayega, to wo kahenge ke, ye to wohi hai jo hume pehle bhi diya gaya tha, aur wahan unn ko ek doosre ke hum shakal mewe diye jayenge aur unn ke liye paak biwiyaan hongi, aur wo uss me rahenge hamesha hamesha.
Iss ayat me samajhne ke 10 alfaaz hain, Bash-shir, Utoo, Amiloo, Jannaat, Tajri, al-Anhaar, Mutashabiha, Azwaaj, Mutahharah, aur Khalidoon
To iss ayat ka Pehla lafz, aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 113 Bashshir hai.
113. BASH-SHIR (Convey good news) بَشِّرِ ( ب ش ر ) 2:25
Hamare ustad Dr. Anees apni kitab Explanatory Dictionary of the Holy Quran me likhte hain ke, lafz-e-Bashshir ka root ya maddah (ب ش ر) hai, jis ke maane “Khush-khabri dene” ke aaye hain, Quran me iss lafz ke jo derivatives aur opposites aaye hain, unn me;
Maloomaat pahunchana;
Surah al-Hijr me, Ishaaq (عَلَيْهِ ٱلسَّلَام) ki paidaish ki khush-khabri dene ke liye farishte aaye, aur kaha ke dariye matt, hum aap ko ek danishmand ladke ki khush-khabri dete hain,[1]
Ibrahim (عَلَيْهِ ٱلسَّلَام) ne kaha ke, kya tum mujhe khush-khabri de rahe ho, iss ke bawajood ke, ke mujh par budhaapa taari ho chuka hai, to tum mujhe ye kaisi khush-khabri de rahe ho?[2]
Unhone (yani Farishton ne) kaha, hum aap ko sachi khush-khabri dete hain, aap mayoos na hoiyye.[3]
Inn ayaton se pata chalta hai ke, khush-khabri ka opposite mayoosi hai.
Phir Surah an-Nahl me Allah Ta’ala farmate hain ke, Kuffar-e-Makkah Allah ke liye bettiyaan tajweez karte hain aur wo aisi cheezon se buland hai, paak hai, aur apne liye wo kuch jo unhe pasand hai,[4]
Jab unn me se kisi ko betti ki paidaish ki khabar milti hai to uss ka muh, ranj-o-gham se ghutt-ta rehta hai.[5]
Aur Surah an-Nisa me farmaya, Aye Nabi (صلى الله عليه وسلم) inn munafiqon ko basharat de dijiye ke, unn ke liye dard-naak azaab hai.[6]
Lafz-e-Basheer, jis ke maane khush-khabri dene wale ke hain, opposite hai, lafz-e-Nazeer ka, jis ke maane chaukanna karne wala hai.
Surah al-Maidah me farmaya, Aye Ahle Kitab! Paighambaron ke aane ka ek silsila jo (ek arse tak) ruk gaya tha, wo ab tumhare paas hamare Rasool aa chuka hain, jo tum se hamare ahkaam bayan karte hain, takay tum ye na kaho ke hamare paas koi khush-khabri dene wala ya khabar-daar karne wala nahi aya, to sunn lo! ke tumhare paas khush-khabri dene wala aur chaukanna karne aa gaya hai, aur Allah har cheez par qadir hai.[7]
Phir Lafz-e-Bashar par hum tafseel sunn chuke hain, jis ke maane information processing being ke hain.[8]
Yahan tak ke, Surah al-Baqarah me Rozay ke ahkamaat me aya hai ke, “Rozon ki raaton me tumhare liye apni biwiyon ke paas jana halal kar diya gaya hai, wo tumhare liye libaas hai, covering hain aur tum unn ke liye libaas ho, covering ho. Allah ko maloom hai ke tum (unn ke paas chupke chupke jaane se) apne aap se khiyanat kar rahe thay, to Uss ne tum par meherbaani ki aur tumhari harkaton ko maaf kiya. Ab tum ko ikhtiyaar hai ke unn se mubashirat karo, yani ke apni biwiyon se mil sakte ho, ya taloq qayem kar sakte ho…[9]
Yahan Surah al-Baqarah ki iss ayat me, Lafz-e-Bashiruhunna aya hai biwiyon se taloq qayem karne ke liye ya hum-bistar hone ke liye.
Aur jab mard ka nutfa aur aurat ka nutfa milte hain ya sperm aur egg milte hain to, sperm chand cheezen egg me transfer karta hai,
Pehla, jaise 23 chromosomes jo adha genetic information hota hai cell formation ke liye wo transfer karta hai, baqi adha yani baqi 23 chromosomes, wo aurat ke egg me hotay hai, dono mil kar 46 chromosomes poore hote hain, inn chromosomes me genes hote hain jo hereditary information carry karte hain.
Aurat ke egg me, hamesha X chromosome hota hai, aur mard ke sperm me ya to X chromosome hota hai ya Y chromosome.
Agar X huwa, to aurat ke X chromosome ke sath mil kar, yani XX mil kar ladki paida hoti hai,
Aur agar Y huwa, to aurat ke X chromosome ke sath mil kar, yani XY mil kar ladka paida hota hai.
Doosra, jo hai wo Epigenetic Chemical Tags hote hain, ye tags tayy karte hain ke, kaunse genes ON honge aur kaunse OFF, inhi cheezon ki wajah se baaz hereditary bimariyan aur kis tarah bacha develop hoga tayy hota hai.
Teesra, jo hai wo cell divide karne ka mechanism bhi sperm transfer karta hai.[10]
Itna sara information transfer hota hai, issi liye yahan ghaur kariye ke, Quran ke alfaaz ka selection bohot hi appropriate hai.
Kyun ke, ye sara mamela information transfer se mutalliq hai.
Ab iss lafz par jo ahadith aayee hain, unn me;
Sahih al-Bukhari, Muslim, aur Tirmidhi ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne Amma Khadija (رضي الله عنها) ko jannat ki basharat di, khush-khabri di.
Bukhari ki ek hadith me hai ke, Jibrail-e-Ameen aaye aur Rasoolullah (صلى الله عليه وسلم) se farmaya ke, Khadija (رضي الله عنها) khanay ya peenay ka ek bartan liye aa rahi hain, unhe Allah (رَبُّ الْعِزَّة) salam kehta hai aur unhe Jannat ki khush-khabri deta hai, aur unn ke liye jannat me ek moti se bana huwa mahal hoga, jis me na to koi shor hoga aur na hi koi thakaan.[11]
Tirmidhi ki hadith me Amma Aisha (رضي الله عنها) farmati hain ke, maine kisi bhi aurat se hasad nahi kiya, jitna ke maine Khadiha (رضي الله عنها) se kiya, kyun ke, Rasoolullah (صلى الله عليه وسلم) mujh se shadi unn ke inteqaal ke baad ki aur unhe jannat me ek mahal ki khush-khabri di, jo moti se bana huwa hoga.[12]
Sahih al-Bukhari, Muslim, Tirmidhi aur al-Adab al-Mufrad ki ek lambi hadith, Rasoolullah (صلى الله عليه وسلم) Madinah ke, ek baagh me dakhil huwe aur Abu Musa (رضي الله عنه) se kaha ke, uss baagh ki gate par pehra do, aur ye ke aap (صلى الله عليه وسلم) ki ijazat ke baghair kisi ko andar dakhil hone na diya jaye;
Ek shakhs ne, aa kar dakhil hone ki ijazat maangi, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, unhe dakhil hone do aur unhe basharat do jannat ki, Andar aanay walay shakhs Abu Bakr thay,[13]
Rasoolullah (صلى الله عليه وسلم) jis baagh me thay, uss me ek kuwan bhi tha, to aap (صلى الله عليه وسلم) apne dono pair kuwe me latka kar baithe thay, jab Abu Bakr (رضي الله عنه) andar aaye, aur wo aa kar aap (صلى الله عليه وسلم) ke dahine hath ki taraf baitth jaate hain, theek ussi tarah jis tarah aap (صلى الله عليه وسلم) kuwe me pair lattka kar baitthe thay.
Uss ke baad Umar (رضي الله عنه) tashreef laye aur Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, unhe dakhil hone do aur unhe bhi jannat ki basharat do,
Wo bhi aa kar Rasoolullah (صلى الله عليه وسلم) ke left side, bayi.n taraf baitth jaate hain.
Uss ke baad Uthman (رضي الله عنه) tashreef laye aur Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, unhe dakhil hone do aur unhe jannat ki basharat do aur batao ke wo ek fitne ya ek museebat ka samna karenge.
Bukhari ki ek aur hadith me ata hai ke, Uthman (رضي الله عنه) ko jannat ki basharat ke sath farmaya ke, unn par ek museebat aanay wali hai. Jab Uthman (رضي الله عنه) ko jannat ki basharat ke sath museebat ki khabar di gayee, to unhone ke kaha ke, main Allah hi ki madad talab karta hoon uss museebat ke khilaf.
Uthman (رضي الله عنه) dakhil hone par dekhte hain ke, kuwe ke oonche katgar par jagah khali nahi hai, to wo kuwe ke opposite side par ja kar baitth jaate hain.
Iss hadith ke rawiyon me, Saeed bin al-Musayyab (رضي الله عنه) bhi hain, wo kehte hain ke, jis tarah ye log ek sath baitthe thay, Rasoolullah (صلى الله عليه وسلم), Abu Bakr aur Umar (رضي الله عنهما), ussi tarah wo dafnaye gaye.
Hazrat Abu Bakr (رضي الله عنه) ki qabar Rasoolullah (صلى الله عليه وسلم) ke right side hai aur Umar (رضي الله عنه) ki qabar Abu Bakr (رضي الله عنه) ke right side par hai, aur Hazrat Uthman ki qabar, inn teeno se hatt kar, Jannatul Baqi me hai.[14]
Ek aur baat mujhe ye samajh aayee ke, yehi sequence me na sirf inn sahaba (رضي الله عنهم) ka inteqaal huwa, balke yehi sequence me inhe khilafat bhi mili.
Iss hadith me, Ali (رضي الله عنه) ka zikr nahi hai, aur aap ko khilafat inn teeno ke baad mili, aur aap ki qabar bhi Madina me nahi hai, wallahu alam.
Khush-khabri ki baat chal rahi hai to, Muwatta Imam Malik me Hisham bin Urwa apne walid se riwayat karte hain ke, Surah Yunus ki ayat “Lahum-ul-bushra fil hayati ad-Dunya wa fil Akhirah” ke baare me ke ye ache khwaab hain jo nek logon ko dikhaye jaate hain.[15]
Phir Muslim ki ek hadith me ata hai ke, maut ke waqt nek logon ko jannat ki khush-khabri milti hai aur buray logon ko dozakh ki khabar di jaati hai.[16]
Jo log masjid ko chal kar jaate hain andhere me, unn ko Khush-khabri de do ke Qiyamat ke din unn ke liye unn ka noor poora hoga.[17]
Jab kabhi Rasoolullah (صلى الله عليه وسلم) koi Khush-Khabri milti to aap (صلى الله عليه وسلم) sijday me chale jaate, Allah ka shukr ada karne ke liye.[18]
Sunan an-Nasai aur Darimi ki ahadith, Rasoolullah (صلى الله عليه وسلم) ek din tashreef laye, aur aap ke chechre par khushi thi, farmaya ke, Jibrail (عَلَيْهِ ٱلسَّلَام) mere paas aaye aur kaha ke, Allah (سُبْحَانَهُ وَتَعَالَى) farmata hai ke,
Aye Muhammad (صلى الله عليه وسلم)! Kya ye baat aap ko pasand nahi ke, aap ki ummat me se jo koi shakhs aap par dus martaba durood bhejega, to Main (yani ke Allah (سُبْحَانَهُ وَتَعَالَى)) uss par 10 barkatein nazil karoonga,
Aur aap ki ummat me se jo koi bhi aap (صلى الله عليه وسلم) par dus martaba salam bbheje, to Main uss par dus baar salam bhejoonga.[19]
Allahumma Salli wa Sallim ala nabiyyiba Muhammad wa ala aalihi wa sahbihi wa barik wa sallim.
Sunan an-Nasai ki hadith, ek waqt Rasoolullah (صلى الله عليه وسلم) khutba dene ke liye khade huwe aur teen baar farmaya, “Uss zaat ki qasam, jis ke qabze me meri jaan hai” phir aap (صلى الله عليه وسلم) ne apna sar neeche kar liya, aur tamam sahaba (رضي الله عنهم) ne bhi apna sar neeche kar liya aur ronay lagay, lekin sahaba ko nahi pata tha ke, aap (صلى الله عليه وسلم) ne ye qasam kyun khayi thi,
Phir aap (صلى الله عليه وسلم) ne apna sar utthaya aur aap ke chehre par khushi thi, aap ne farmaya ke, jo koi panch waqt ki namaz ada karta hai, roza rakhta hai, aur saath gunah-e-kabira se bach-ta hai, to jannat ke darwaze uss ke liye khol diye jayenge aur uss se kaha jayega ke, Salamati ke sath dakhil ho jao.[20]
Inn ahadith me, lafz-e-al-Bishru aur al-Bushr aya hai khushi ke maano me.
Phir ahadith me, ye lafz aam insaan ke maano me aya hai;
Anas (رضي الله عنه) ki walida Umm Sulaim (رضي الله عنها) ke paas ek ladki thi, jo yateem thi aur khadima thi, wo Rasoolullah (صلى الله عليه وسلم) ko kahin mili to aap (صلى الله عليه وسلم) ne uss se kaha ke, O tum to badi ho gayee ho, tumhari umar na badhe!
Wo naraz ho gayi aur rotay huwe aa kar Umm Sulaim se shikayat karti hai ke, Rasoolullah (صلى الله عليه وسلم) ne mujh ko dua di ke, meri umar na badhe aur meri umar ab nahi badegi ya meri zindagi lambi nahi hogi.
Umm Sulaim (رضي الله عنها) ne aa ker Rasoolullah (صلى الله عليه وسلم) se poochha ke, kya aap ne uss ladki ko aisi dua di, to Rasoolullah (صلى الله عليه وسلم) muskuraye aur farmaya ke, kya tumhe nahi pata ke, maine Allah (رَبُّ الْعِزَّة) se muahida kiya hai ke, Main ek insaan hoon, aur main kisi se khush hota hoon aur mujhe bhi gussa ata hai jaise kisi insaan ko ghussa ata hai,
Agar Maine kisi bhi ummati ke liye bura kaha ya usay bad dua kiya aur wo uss bad dua ka mustahaq nahi to wo uss ke liye qiyamat ke din paaki aur Allah ki qurbat ka zariya bann jaye.[21]
Sahih Muslim ki ek aur hadith me bhi yehi mazmoon hai ke, do shakhs aap (صلى الله عليه وسلم) se aa ker kuch kehte hain, jis ki wajah se Rasoolullah (صلى الله عليه وسلم) unhe ghusse me kuch keh dete ya bad dua karte.
Unn logon ke jaane ke baad Amma Aisha (رضي الله عنها) aap (صلى الله عليه وسلم) se kehti hain ke, tamam logon ko achhai pahunchegi, siwaye inn do shakhson ke.
Iss par Rasoolullah (صلى الله عليه وسلم) ne amma Aisha (رضي الله عنها) se wohi kehte hain, jo aap ne Umm Sulaim ko kaha ke, maine Allah se muahida kiya hai ke, Main ek insaan hoon aur agar main kisi se khafa hota hoon, ya kisi ko bad dua karta hoon jis ka wo mustahaq nahi, to uss dua ko uss shakhs ke liye qiyamat ke din paaki hasil karne ka aur ajr ka zariya bana de.[22]
Sunan Abu Dawood ki hadith, Hazeat Abdullah ibn Amr ibn al-A’s (رضي الله عنهما) farmate hain ke, Rasoolullah (صلى الله عليه وسلم) jo kuch kehte thay, main usay likh leta tha, Quraysh ke kuch sahaba ne aisa karne se mana farmaya, kyun ke, aap (صلى الله عليه وسلم) bhi ek insaan hain, kabhi wo baat karte waqt ghusse me ho sakte hain, aur kabhi khushi ke mood me, to maine likhna chhorrh diya aur iss baare me Rasoolullah (صلى الله عليه وسلم) se zikr kiya, to aap (صلى الله عليه وسلم) ne apne muh ki taraf ishara karte hywe farmaya ke, likho - iss se haq ke siway kuch aur nahi nikalta.[23]
Muslim ki hadith, Ek din Rasoolullah (صلى الله عليه وسلم) khutba dene ke liye khade huwe, Allah Ta’ala ki Hamd-o-Sana karne aur hum ko waaz-o-naseehat ke baad, aap (صلى الله عليه وسلم) ne farmaya ke, Aye logo! Beshak main bhi ek insaan hoon, aur mere paas Allah ka ek Rasool aane wala hai, aur main apne Rab ke paigham par labbaik kehne wala hoon,
yani iss ka matlab ye hai ke, Maut ka farishta aane wala hai aur main uss ke sath jaane wala hoon,
Aur main tum me do wazni cheezen chhorrhe ja raha hoon, ek hai Allah ki kitab, jis me hidayat hai aur noor hai, Allah ki kitab ko mazbooti se pakde raho aur uss ke mutabiq chalo, aur aap (صلى الله عليه وسلم) ne Allah ki kitab par qayem rehne ke liye hume waaz kiya,
Aur farmaya ke, doosri wazni cheez mere ahle bait hain yani mere ghar walay, main tumhe Allah ka khauf dilata hoon, Allah ka wasta dilata hoon mere ghar walon ke baare me.[24]
Ek aur hadith me ata hai ke, ahle bait kaun hain? Logon ne poochha ke kya ahle bait me aap (صلى الله عليه وسلم) ki biwiyan hain?
Jawab me farmaya ke, Ummul momineen aap (صلى الله عليه وسلم) ki ahle bait to hain lekin, jo aap (صلى الله عليه وسلم) ke khandan walay jin ko zakat nahi di ja sakti wo bhi ahle bait hain, unn me Ali (رضي الله عنه) aur unn ki aulad, Abbas (رضي الله عنه) aur unn ki aulad, Jafar (رضي الله عنه) aur unn ki aulad aur Aqeel (رضي الله عنه) aur unn ki aulad ahle bait me shamil hain.
Muharram ka mahina aa raha hai aur aaj ye ahadith iss dars me lafz-e-bashshir me aa gayi hain. Rasoolullah (صلى الله عليه وسلم) ke inteqaal ke 50 saal nahi guzre, aur ummat ne ahle bait ka qatl kar diya. Husain bin Ali (رضي الله عنهما) aur unn ke khandaan ko berehmi se kaat dala.
Jo zimmadari aap (صلى الله عليه وسلم) ne hume di thi, uss par hum qayem nahi hain, aaj bhi ahle bait zinda hain aur aaj bhi ye zimmadari iss ummat par qayem hai. Jo ahle bait takleef me hain, unhe zakat to nahi di ja sakti hai to ye ek bhaari zimmadari ummat par hai ke, apne zaati paison se unn ko support kare. Kyun ke, zakat aur sadaqaat Rasoolullah (صلى الله عليه وسلم) ko aur unn ke khandan walon ko yani ahle bait ko nahi diye ja sakte hain.
Khair tafseel me jaane ka mauqa nahi hai, chalte chalte ye baat hum ne bayan kar di.
Phir Sahih al-Bukhari ki lambi hadith Qiyamat ke description ke baare me, jis me log sab se pehle shifa’at ke liye Adam (عَلَيْهِ ٱلسَّلَام) ke paas jayenge aur kahenge ke, aap Abul Bashar hain, Tamam insaano ke baap hain, Allah ne aap ko apne hathon se banaya hai, hamare liye shifa’at kariye…[25]
Hadith me to aur bhi tafseel hai, lamba waqiya hai jo hum pehle bhi sunn chuke hain, lekin yahan hadith me jo term aya hai, wo Abul Bashar aya hai, Adam (عَلَيْهِ ٱلسَّلَام) ke liye.
Phir pichle dars me hum ye hadith bhi sunn chuke hain, jis me Qalb-ul-Bashar aya hai ke, Allah Ta’ala ne apne nek bandon ke liye, ek aisi jaza tayyar kar rakhi hai, jo kisi aankh ne nahi dekha hai, aur na kisi kaan ne suna hai aur na kisi ke dil-o-dimagh me uss ka gumaan aya hai.[26] Jannat aisi cheez hai ke, kisi insaan ne usay imagine nahi kiya hai.
To yahan bhi ek aam insaan ke dil-o-dimagh ki baat ho rahi hai.
Bukhari ki ek hadith me ata hai ke, Amma Ayesha (رضي الله عنها) ko tamam insaano me Abdullah ibn az-Zubair (رضي الله عنهما) bohot pasand thay, hadith ke alfaaz hain ahabb al-Bashar.[27]
Musnad Ahmed ki ek hadith me, Buri khabar ke maane aaye hain;
Ibn Jurmooz ne Ali (رضي الله عنه) se milne ke liye dakhil hone ki ijazat li, to unhone kaha ke, Ibn Saffiyah ke qatil yani az-Zubair Ibn Awwam (رضي الله عنه) ke qatil ko dozakh ki khabar de do.
Phir Ali (رضي الله عنه) ne farmaya ke, maine Rasoolullah (صلى الله عليه وسلم) ko kehte suna ke, har nabi ke hawari hote hain aur mera hawari az-Zubair hai (رضي الله عنه).[28]
Asal me Ibn Jurmooz jo Ali (رضي الله عنه) ki fauj me hota hai, wo bina Ali (رضي الله عنه) ki ijazat ke, az-Zubair (رضي الله عنه) ka qatl kar deta hai, jab ke Ali (رضي الله عنه) aur az-Zubair (رضي الله عنه) ke beech me sulah ho jaati hai aur wo Madina wapas ja rahe hote hain.
To yahan iss lafz ki tafseel khatam huwi, Yahan aaj ka dars rok denge.
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] Narrated Abu Huraira: The Prophet said that Gabriel said, "Here is Khadija coming to you with a dish of food or a tumbler containing something to drink. Convey to her a greeting from her Lord (Allah) and give her the glad tidings that she will have a palace in Paradise built of Qasab wherein there will be neither any noise nor any fatigue (trouble)." (See Hadith No. 168, Vol. 5)
[12] Narrated 'Aishah:"I did not envy any woman as I envied Khadijah - and the Messenger of Allah (SAW) did not marry me except after she had died - that was because the Messenger of Allah (SAW) gave her glad tidings of a house in Paradise made of Qasab, without clamoring nor discomforts in it."
حَدَّثَنَا الْحُسَيْنُ بْنُ حُرَيْثٍ، قَالَ حَدَّثَنَا الْفَضْلُ بْنُ مُوسَى، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ مَا حَسَدْتُ أَحَدًا مَا حَسَدْتُ خَدِيجَةَ وَمَا تَزَوَّجَنِي رَسُولُ اللَّهِ صلى الله عليه وسلم إِلاَّ بَعْدَ مَا مَاتَتْ وَذَلِكَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم بَشَّرَهَا بِبَيْتٍ فِي الْجَنَّةِ مِنْ قَصَبٍ لاَ صَخَبَ فِيهِ وَلاَ نَصَبَ . هَذَا حَدِيثٌ حَسَنٌ . مِنْ قَصَبٍ قَالَ إِنَّمَا يَعْنِي بِهِ قَصَبَ اللُّؤْلُؤِ .
[13] Narrated Abu Musa: The Prophet entered a garden and told me to guard its gate. Then a man came and asked permission to enter. The Prophet, said, "Permit him and give him the good news that he will enter Paradise." Behold! It was Abu Bakr. Then `Umar came, and the Prophet said, "Admit him and give him the good news that he will enter Paradise." Then `Uthman came and the Prophet said, "Admit him and give him the good news that he will enter Paradise. "
[14] Narrated Abu Musa:That he was in the company of the Prophet in one of the gardens of Medina and in the hand of the Prophet there was a stick, and he was striking (slowly) the water and the mud with it. A man came (at the gate of the garden) and asked permission to enter. The Prophet said, "Open the gate for him and give him the glad tidings of entering Paradise. "I went, and behold! It was Abu Bakr. So I opened the gate for him and informed him of the glad tidings of entering Paradise. Then another man came and asked permission to enter. The Prophet said, "Open the gate for him and give him the glad tidings of entering Paradise." Behold! It was `Umar. So I opened the gate for him and gave him the glad tidings of entering Paradise. Then another man came and asked permission to enter. The Prophet was sitting in a leaning posture, so he sat up and said, "Open the gate for him and give him the glad tidings of entering Paradise with a calamity which will befall him or which will take place." I went, and behold! It was `Uthman. So I opened the gate for him and gave him the glad tidings of entering Paradise and also informed him of what the Prophet had said (about a calamity). `Uthman said, ""Allah Alone Whose Help I seek (against that calamity).
حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عُثْمَانَ بْنِ غِيَاثٍ، حَدَّثَنَا أَبُو عُثْمَانَ، عَنْ أَبِي مُوسَى، أَنَّهُ كَانَ مَعَ النَّبِيِّ صلى الله عليه وسلم فِي حَائِطٍ مِنْ حِيطَانِ الْمَدِينَةِ، وَفِي يَدِ النَّبِيِّ صلى الله عليه وسلم عُودٌ يَضْرِبُ بِهِ بَيْنَ الْمَاءِ وَالطِّينِ، فَجَاءَ رَجُلٌ يَسْتَفْتِحُ، فَقَالَ النَّبِيُّ صلى الله عليه وسلم " افْتَحْ لَهُ وَبَشِّرْهُ بِالْجَنَّةِ ". فَذَهَبْتُ فَإِذَا أَبُو بَكْرٍ، فَفَتَحْتُ لَهُ وَبَشَّرْتُهُ بِالْجَنَّةِ، ثُمَّ اسْتَفْتَحَ رَجُلٌ آخَرُ فَقَالَ " افْتَحْ لَهُ وَبَشِّرْهُ بِالْجَنَّةِ ". فَإِذَا عُمَرُ، فَفَتَحْتُ لَهُ وَبَشَّرْتُهُ بِالْجَنَّةِ، ثُمَّ اسْتَفْتَحَ رَجُلٌ آخَرُ، وَكَانَ مُتَّكِئًا فَجَلَسَ فَقَالَ " افْتَحْ {لَهُ} وَبَشِّرْهُ بِالْجَنَّةِ، عَلَى بَلْوَى تُصِيبُهُ أَوْ تَكُونُ ". فَذَهَبْتُ فَإِذَا عُثْمَانُ، فَفَتَحْتُ لَهُ، وَبَشَّرْتُهُ بِالْجَنَّةِ، فَأَخْبَرْتُهُ بِالَّذِي قَالَ. قَالَ اللَّهُ الْمُسْتَعَانُ.
Abu Musa Al-Ash'ari (May Allah be pleased with him) reported: One day, I performed my Wudu' in my house and then set forth with the determination that I would stick to Messenger of Allah (ﷺ) and spend the whole day with him. I came to the mosque and asked about him. The Companions told that he (ﷺ) had gone in a certain direction. Abu Musa added: I followed him inquiring until I came to Bi'r Aris (a well in the suburb of Al-Madinah). (There) I sat down at the door till he (ﷺ) had relieved himself and performed Wudu'. Then I went to him and saw him sitting on the platform of the well with his shanks uncovered and his legs dangling in the well. I greeted him and returned to the door of the garden, saying to myself, "I will be the doorkeeper of the Messenger of Allah today." Abu Bakr (May Allah be pleased with him) came and knocked at the door. I said; "Who is that?" He said: "Abu Bakr." I said, "Wait a moment." Then I went to the Messenger of Allah (ﷺ) and said, "O Messenger of Allah! Abu Bakr is at the door seeking permission to enter." He said, "Admit him and give him the glad tidings of Jannah." I returned and said to Abu Bakr (May Allah be pleased with him): "You may enter and Messenger of Allah (ﷺ) has given you the glad tidings of (entering) Jannah." Abu Bakr (May Allah be pleased with him) came in and sat down on the right side of Messenger of Allah (ﷺ) and suspended his legs into the well and uncovered his shanks, as the Messenger of Allah had done. I returned to the door and sat down. I had left my brother at home while he was performing Wudu' and intending to join me. I said to myself: "If Allah intends good for him (i.e., to be blessed to come at this time and receive the glad tidings of entering Jannah), He will bring him here." Someone knocked at the door and I said, "Who is it?" He said, "Umar bin Al-Khattab." I said, "Wait a moment." Then I proceeded towards Messenger of Allah (ﷺ). I greeted him and said, "Umar is at the door, seeking permission to enter. He said, "Let him in and give him the glad tidings of entering Jannah." I went back to 'Umar (May Allah be pleased with him) and said to him, "Messenger of Allah has given you permission as well as glad tidings of entering Jannah." He entered and sat down with Messenger of Allah (ﷺ) on his left side and dangled his feet into the well. I returned to the door and sat down and said to myself: "If Allah intends good for my brother, He will bring him here." Someone knocked at the door and I said, "Who is it?" He said, "Uthman bin 'Affan." I said, "Wait a moment." I went to Messenger of Allah (ﷺ) and informed him about his arrival. He said, "Let him in and give him glad tidings of entering Jannah together with a tribulation which he will have to face." I came back to him and said, "You may enter; and Messenger of Allah (ﷺ) gives you the glad tidings of entering Jannah together with a tribulation that will afflict you." He got in and saw that the elevated platform round the well was fully occupied. So he sat on opposite side. Sa'id bin Al- Musaiyab (May Allah be pleased with him) a subnarrator has reported: The order in which they sat down indicated the places of their burial. [Al-Bukhari and Muslim].
Another narration adds: Abu Musa Al-Ash'ari (May Allah be pleased with him) said: The Prophet (ﷺ) ordered me to guard the door. When 'Uthman was told (about the misfortune) he praised Allah then said: "Allahu Musta'an (His help is to be sought)."
(The interpretation of Sa'id bin Al-Musaiyab is that the graves of Abu Bakr and 'Umar (May Allah be pleased with them) are by the side of the Prophet (ﷺ), in the same position they took when they sat next to the Prophet (ﷺ) while the grave of 'Uthman is away from their graves, in the public graveyard of Al-Madinah known as Baqi' Al-Gharqad).
وعن أبي موسى الأشعري رضي الله عنه ، أنه توضأ في بيته، ثم خرج فقال: لألزمن رسول الله صلى الله عليه وسلم ، ولأكونن معه يومي هذا، فجاء المسجد، فسأل عن النبي صلى الله عليه وسلم الله عليه وسلم ، فقالوا: وجه ههنا، قال: فخرجت على أثره أسأل عنه ، حتى دخل بئر أريس، فجلست عند الباب حتى قضى رسول الله صلى الله عليه وسلم حاجته وتوضأ، فقمت إليه، فإذا هو قد جلس على بئر أريس وتوسط قفها، وكشف عن ساقيه ودلاهما في البئر، فسلمت عليه ثم انصرفت، فجلست عند الباب فقلت: لأكونن بواب رسول الله صلى الله عليه وسلم اليوم، فجاء أبو بكر رضي الله عنه فدفع الباب فقلت: من هذا؟ فقال: أبو بكر، فقلت على رسلك، ثم ذهبت فقلت: يا رسول الله هذا أبو بكر يستأذن، فقال: ""ائذن له وبشره بالجنة"" فأقلبت حتى قلت لأبي بكر: ادخل ورسول الله يبشرك بالجنة، فدخل أبو بكر حتى جلس عن يمين النبي صلى الله عليه وسلمى الله عليه وسلم معه في القف، ودلى رجليه في البئر كما صنع رسول الله صلى الله عليه وسلم ، وكشف عن ساقيه، ثم رجعت وجلست، وقد تركت أخي يتوضأ ويلحقني ، فقلت: إن يرد الله بفلان -يرد أخاه- خيراً يأت به، فإذا إنسان يحرك الباب، فقلت: من هذا؟ فقال: عمر بن الخطاب: فقلت: على رسلك ، ثم جئت إلى رسول الله صلى الله عليه وسلم ، فسلمت عليه وقلت: هذا عمر يستأذن؟ فقال:”ائذن له وبشره بالجنة"" فجئت عمر، فقلت: أذن ويبشرك رسول الله صلى الله عليه وسلم بالجنة، فدخل فجلس مع رسول الله صلى الله عليه وسلم في القف عن يساره، ودلى رجليه في البئر، ثم رجعت فجلست فقلت: إن يرد الله بفلان خيراً -يعني أخاه- يأت به، فجاء إنسان فحرك الباب. فقلت: من هذا ؟ فقال: عثمان بن عفان فقلت: على رسلك، وجئت النبي صلى الله عليه وسلم الله عليه وسلم ، فأخبرته فقال: ""ائذن له وبشره بالجنة مع بلوى تصيبه"" فجئت فقلت له: ادخل ويبشرك رسول الله صلى الله عليه وسلم بالجنة مع بلوى تصيبك، فدخل فوجد القف قد ملئ، فجلس وجاههم من الشق الآخر. قال سعيد بن المسيب: فأولتها قبورهم . ((متفق عليه)) . وزاد في رواية: “وأمرني رسول الله صلى الله عليه وسلم بحفظ الباب. وفيها أن عثمان حين بشره حمد الله تعالى، ثم قال: الله المستعان."
[15] Yahya related to me from Malik from Hisham ibn Urwa that his father said about this ayat, "You have good news in the life of this world and the next world," (Sura 10 ayat 64), that it was the good dream which the man who was salih saw or which was shown to him.
[16] 'Aishah (May Allah be pleased with her) reported:The Messenger of Allah (PBUH) 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)).
[17] Buraida reported God's Messenger as saying, “Announce to those who make a practice of walking to mosques during the times of darkness the good news that they will have complete light on the day of resurrection. [Tirmidhi and Abu Dawud transmitted it, and Ibn Majah transmitted it from Sahl b. Sa'd and Anas]
[18] Narrated AbuBakrah: When anything came to the Prophet (saws) which caused pleasure (or, by which he was made glad), he prostrated himself in gratitude to Allah.
حَدَّثَنَا مَخْلَدُ بْنُ خَالِدٍ، حَدَّثَنَا أَبُو عَاصِمٍ، عَنْ أَبِي بَكْرَةَ، بَكَّارِ بْنِ عَبْدِ الْعَزِيزِ أَخْبَرَنِي أَبِي عَبْدُ الْعَزِيزِ، عَنْ أَبِي بَكْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّهُ كَانَ إِذَا جَاءَهُ أَمْرُ سُرُورٍ أَوْ بُشِّرَ بِهِ خَرَّ سَاجِدًا شَاكِرًا لِلَّهِ . الحكم: صحيح (الألباني)
[19] Abu Talha told of God’s Messenger coming one day with a cheerful look on his face and saying: Gabriel came to me and told me that my Lord says, “Does it not please you, Muhammad, that none of your people will invoke a blessing on you without my blessing him ten times, and that none of your people will give you a greeting without my greeting him ten times?” [Nasa’i and Darimi transmitted it]
[20] Suhaib narrated that he heard Abu Hurairah and Abu Sa'eed say: "The Messenger of Allah addressed us one day and said: 'By the One in Whose hand is my soul' three times then he lowered his head, and each of us lowered his head, weeping, and we did not know what he had sworn that oath about. Then he raised his head with joy on his face, and that was dearer to us than red camels. Then he said: 'There is no one who offers the five (daily) prayers, fasts Ramadan, pays Zakah and avoid the seven major sins, but the gates of Paradise will be opened to him, and it will be said to him: Enter in peace."'
[21] Anas b. Malik reported that there was an orphan girl with Umm Sulaim (who was the mother of Anas). Allah's Messenger (may peace be upon him) saw that orphan girl and said:O, it is you; you have grown young. May you not advance in years! That slave-girl returned to Umm Sulaim weeping. Umm Sulaim said: O daughter, what is the matter with you? She said: Allah's Apostle (may peace be upon him) has invoked curse upon me that I should not grow in age and thus I would never grow in age, or she said, in my (length) of life. Umm Sulaim went out wrapping her head-dress hurriedly until she met Allah's Messenger (may peace be upon him). He said to her: Umm Sulaim, what is the matter with you? She said: Allah's Apostle, you invoked curse upon my orphan girl. He said: Umm Sulaim, what is that? She said: She (the orphan girl) states you have cursed her saying that she might not grow in age or grow in life. Allah's Messenger (may peace be upon him) smiled and then said: Umm Sulaim, don't you know that I have made this term with my Lord. And the term with my Lord is that I said to Him: I am a human being and I am pleased just as a human being is pleased and I lose temper just as a human being loses temper, so for any person from amongst my Ummah whom I curse and he in no way deserves it, let that, O Lord, be made a source of purification and purity and nearness to (Allah) on the Day of Resurrection.
[22] A'isha reported that two persons visited Allah's Messenger (may peace be upon him) and both of them talked about a thing, of which I am not aware, but that annoyed him and he invoked curse upon both of them and hurled malediction, and when they went out I said:Allah's Messenger, the good would reach everyone but it would not reach these two. He said: Why so? I said: Because you have invoked curse and hurled malediction upon both of them. He said: Don't you know that I have made condition with my Lord saying thus: O Allah, I am a human being and that for a Muslim upon whom I invoke curse or hurl malediction make it a source of purity and reward.
[23] Narrated Abdullah ibn Amr ibn al-'As: I used to write everything which I heard from the Messenger of Allah (saws). I intended (by it) to memorise it. The Quraysh prohibited me saying: Do you write everything that you hear from him while the Messenger of Allah (saws) is a human being: he speaks in anger and pleasure? So I stopped writing, and mentioned it to the Messenger of Allah (saws). He signalled with his finger to him mouth and said: Write, by Him in Whose hand my soul lies, only right comes out from it.
حَدَّثَنَا مُسَدَّدٌ، وَأَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ قَالاَ حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللَّهِ بْنِ الأَخْنَسِ، عَنِ الْوَلِيدِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي مُغِيثٍ، عَنْ يُوسُفَ بْنِ مَاهَكَ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ كُنْتُ أَكْتُبُ كُلَّ شَىْءٍ أَسْمَعُهُ مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم أُرِيدُ حِفْظَهُ فَنَهَتْنِي قُرَيْشٌ وَقَالُوا أَتَكْتُبُ كُلَّ شَىْءٍ تَسْمَعُهُ وَرَسُولُ اللَّهِ صلى الله عليه وسلم بَشَرٌ يَتَكَلَّمُ فِي الْغَضَبِ وَالرِّضَا فَأَمْسَكْتُ عَنِ الْكِتَابِ فَذَكَرْتُ ذَلِكَ لِرَسُولِ اللَّهِ صلى الله عليه وسلم فَأَوْمَأَ بِأُصْبُعِهِ إِلَى فِيهِ فَقَالَ " اكْتُبْ فَوَالَّذِي نَفْسِي بِيَدِهِ مَا يَخْرُجُ مِنْهُ إِلاَّ حَقٌّ ". صحيح (الألباني)
[24] Then from it is the narration of Zaid bin Arqam (May Allah be pleased with them) that preceded in the Chapter of "Showing reverence to the Family of Allah's Messenger (saws)". He said: "One day Messenger of Allah (saws) stood amongst us to deliver a Khutbah. So he praised Allah, extolled Him, exhorted and reminded (us) and said: 'Amma Ba'du (now then)! O people, certainly I am a human being. I am about to receive a messenger of Allah my Lord (the angel of death) and I respond. And I am leaving among you two weighty things: There first of which is the Book of Allah. In is guidance and light, so hold fast to the Book of Allah and adhere to it.' So he exhorted (us) (to hold fast to it) and encouraged it then said, 'And the members of my household, I remind you of Allah with regards (of your duties) to the members of my family."' [Muslim]. And it has preceded in its entirety.
فمنها حديث زيد بن أرقم رضي الله عنه -الذي سبق في باب إكرام أهل بيت رسول الله صلى الله عليه وسلم -قال: قام رسول الله صلى الله عليه وسلم فينا خطيباً، فحمد الله، وأثنى عليه، ووعظ وذكر، ثم قال: “أما بعد”ألا أيها الناس إنما أنا بشر يوشك أن يأتي رسول الله ربي فأجيب، وأنا تارك فيكم ثقلين : " أولهما: كتاب الله، فيه الهدى والنور، فخذو بكتاب الله، واستمسكوا به” فحث على كتاب الله، ورغب فيه، ثم قال: “وأهل بيتي، أذكركم الله في أهل بيتي"" ((رواه مسلم)) وقد سبق بطوله.
[25] Narrated Anas: Allah's Apostle said, "The believers will be assembled on the Day of Resurrection and they will say, 'Let us look for someone to intercede for us with our Lord so that He may relieve us from this place of ours.' So they will go to Adam and say, 'You are Adam, the father of mankind, and Allah created you with His Own Hands and ordered the Angels to prostrate before you, and He taught you the names of all things; so please intercede for us with our Lord so that He may relieve us.' Adam will say, to them, 'I am not fit for that,' and then he will mention to them his mistake which he has committed.'"
حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " يُجْمَعُ الْمُؤْمِنُونَ يَوْمَ الْقِيَامَةِ فَيَقُولُونَ لَوِ اسْتَشْفَعْنَا إِلَى رَبِّنَا، فَيُرِيحُنَا مِنْ مَكَانِنَا هَذَا. فَيَأْتُونَ آدَمَ فَيَقُولُونَ لَهُ أَنْتَ آدَمُ أَبُو الْبَشَرِ خَلَقَكَ اللَّهُ بِيَدِهِ وَأَسْجَدَ لَكَ الْمَلاَئِكَةَ وَعَلَّمَكَ أَسْمَاءَ كُلِّ شَىْءٍ، فَاشْفَعْ لَنَا إِلَى رَبِّنَا حَتَّى يُرِيحَنَا. فَيَقُولُ لَهُمْ لَسْتُ هُنَاكُمْ. فَيَذْكُرُ لَهُمْ خَطِيئَتَهُ الَّتِي أَصَابَ ".
[26] Abu Hurairah narrated that the Messenger of Allah said:“Allah said: ‘I have prepared for My righteous worshippers, what no eye has seen, nor ear has hear, and no human heart has conceived.’ So recite if you wish: No person knows what is kept hidden for them of delights of the eyes as a reward for what they used to do. And in Paradise there is a tree under whose shade a rider can travel for one hundred years without stopping. Recite if you wish: And in shade extended. And the space occupied by a whip in Paradise is better than the world and whatever is in it. Recite if you wish: And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception.
[27] Narrated `Urwa bin Az-Zubair:`Abdullah bin Az-Zubair was the most beloved person to `Aisha excluding the Prophet and Abu Bakr, and he in his turn, was the most devoted to her, `Aisha used not to withhold the money given to her by Allah, but she used to spend it in charity. (`Abdullah) bin AzZubair said, " `Aisha should be stopped from doing so." (When `Aisha heard this), she said protestingly, "Shall I be stopped from doing so? I vow that I will never talk to `Abdullah bin Az-Zubair." On that, Ibn Az-Zubair asked some people from Quraish and particularly the two uncles of Allah's Apostle to intercede with her, but she refused (to talk to him). Az-Zuhriyun, the uncles of the Prophet, including `Abdur-Rahman bin Al-Aswad bin `Abd Yaghuth and Al-Miswar bin Makhrama said to him, "When we ask for the permission to visit her, enter her house along with us (without taking her leave)." He did accordingly (and she accepted their intercession). He sent her ten slaves whom she manumitted as an expiation for (not keeping) her vow. `Aisha manumitted more slaves for the same purpose till she manumitted forty slaves. She said, "I wish I had specified what I would have done in case of not fulfilling my vow when I made the vow, so that I might have done it easily.
[28] It was narrated that Zirr bin Hubaish said: Ibn Jurmooz asked for permission to enter upon ‘Ali when I was with him, ‘Ali (رضي الله عنه) said: Give the killer of Ibn Safiyyah the tidings of Hell. Then `Ali (رضي الله عنه) said: I heard the Messenger of Allah (ﷺ) say: `Every Prophet (ﷺ) has a disciple and my disciple is Az-Zubair.` I heard Sufyan say: A disciple is a supporter.
Grade: Its Isnad is Hasan (Darussalam) | Reference: Musnad Ahmad 681
It was narrated that Zirr bin Hubaish said: Ibn Jurmooz asked for permission to enter upon ‘Ali (رضي الله عنه). He said: Who is this? They said: Jurmooz is asking for permission to enter upon you. He said: Let him in; let the killer of Az-Zubair enter the Fire, I heard the Messenger of Allah (ﷺ) say: “Every Prophet (ﷺ) has a disciple and my disciple is Az-Zubair.”
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 24wi ayat ki tafseer me teen alfaaz Taf’alu, Waqood aur al-Hijarah ke maane sunn rahe thay. Aaj ke dars me hum 24wi ayat ki tafseer aagay sunenge.
Lekin agar Tum aisa na kar sako, aur tum hargiz aisa na kar sakoge! To uss aag se bacho, jis ka eendhan insaan aur pathar honge, aur jo kafiron ke liye tayyar ki gayee hai.
To iss ayat ka Chohta lafz, aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 112 U’iddat hai.
Hamare ustad Dr. Anees apni kitab Explanatory Dictionary of the Holy Quran me likhte hain ke, lafz-e-uiddat ka root ya maddah (ع د د) hai, jis ke maane “tayyar” ke aaye hain, Quran me jin cheezon ki tayyari ke baare me zikr aya hai, wo hain;
Surah al-Anfal me farmaya ke, Aur tayyar rakho, unn ke (muqable ke) liye apni isteta’at ki hadd tak taqat aur bandhe huwe ghoday (takay) tum iss se Allah ke dushmano aur apne dushmano ko dara sako...[1]
To yahan muqable ya ladhne ke liye tayyar rehne ki baat aayi hai, jo kisi bhi mulk ki military ke liye zaroori hai ke, wo dushman ko apni taqat aur apni salahiyat ki ya apne ladhne ki capability se dara sakay.
Surah at-Taubah me farmaya ke, “Agar ye (jung ke liye) nikalne ka irada karte, to uss ke liye saaz-o-saman tayyar karte, lekin Allah ne unn ka utthna aur nikalna pasand hi nahi kiya, to unn ko rok diya gaya aur keh diya gaya ke baitthe raho, baitthe rehne walon ke sath.[2]
Iss ayat me jung par jaane ki tayyari ke maane aaye hain.
Aur jo koi Musalmaan ko jaan boojh kar qatl karega, uss ka badla jahannam hai, jis me wo hamesha rahenga aur Allah ka ghazab uss par hoga aur Allah uss par lanat karega aur uss ke liye bohot bada azab tayyar kar rakha hai.[3]
Qiyamat ke din bohot baday azab ki tayyari ki baat iss ayat me ho rahi hai.
Allah ne unn ke liye jannat me baghaat tayyar kar rakhe hain ki baat aayi hai, surah at-Taubah me.[4]
Iss lafz me doosre maane jo aaye hain, unn me;
Surah Maryam me farmaya ke, …Allah Ta’ala unn ki poori poori ginti kar rahe hain.[5] shumaar kar rahe hain, numbering ke maane aaye hain.
Surah Ibrahim me farmaya ke, …aur agar Allah ke ahsaan ginnay lagogay to shumaar na kar paogay…[6]
Surah at-Talaq ki pehli ayat me, iddat ya term ke maane aaye hain.[7]
Ab iss lafz par jo ahadith aayee hain, unn me;
Sahih al-Bukhari, Muslim, al-Adab al-Mufrad ki ahadith, ek baddu aap (صلى الله عليه وسلم) se poochha ke ye qiyamat kab ayegi, Rasoolullah (صلى الله عليه وسلم) ne uss se poochha ke tu ne uss ke liye tayyari kya ki hai?
Wo thodi dayr ke liye chup ho jata hai, phir kehta hai ke, Namaz, sadaqaat aur rozon ke aitebaar se kuch khaas tayyari nahi ki, lekin Allah aur uss ke Rasool ki mohabbat hai bas.
To Rasoolullah (صلى الله عليه وسلم) ne farmaya ke tum unhi logon ke sath rahoge, jin se tum Muhabbat karte ho.[8]
Sunan an-Nasai aur Tirmidhi ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, jab Allah Ta’ala ne Jannat aur Jahannam ko bana liya to Jibrail (عَلَيْهِ ٱلسَّلَام) ko bheja jannat ki taraf aur farmaya, ja kar dekho ke maine iss me rehne walon ke liye kya tayyar kiya hai,
Jibrail (عَلَيْهِ ٱلسَّلَام) jannat ko dekhte hain, aur aa ker kehte hain ke, “Tere jalal ki qasam, jo koi iss ke baare me sunega, wo iss me dakhil ho jayega”.
Phir Allah (سُبْحَانَهُ وَتَعَالَى) hukum dete hain ke jannat ko mushkilaat se gher do, aur phir Jibrail (عَلَيْهِ ٱلسَّلَام) ko hukum dete hain, ab phir wapas ja kar usay dekho.
Jibrail (عَلَيْهِ ٱلسَّلَام) dekhte hain ke, jannat ko mushkilaat se gher diya gaya hai, aur ab aa kar kehte hain ke, “Tere jalal ki qasam, ab shayad hi koi iss me dakhil ho payega”.
Phir Allah (سُبْحَانَهُ وَتَعَالَى), Jibrail (عَلَيْهِ ٱلسَّلَام) ko hukum dete hain dozakh ko dekh aao ke, maine uss me rehne walon ke liye kya tayyar kiya hai?
Jibaril (عَلَيْهِ ٱلسَّلَام) dozakh ko dekhte hain, kaise usay tayy-ba-tayy banaya gaya hai, aur aa ker kehte hain ke, “Tere jalal ki qasam, iss me to koi dakhil hi nahi hoga.
To Allah (سُبْحَانَهُ وَتَعَالَى) hukum dete hain ke, iss ko lazzaton se gher do, aur phir hukum dete hain ke, ab ja ker dekh aao.
Jibrail (عَلَيْهِ ٱلسَّلَام) dozakh ko dekhte hain, ke usay lazzaton se gher diya gaya hai, aur wapas aa ker kehte hain ke, “Tere jalal ki qasam, ab shayad hi iss se koi bach sakega, balke har koi iss me dakhil ho jayega”.[9]
Sahih al-Bukhari, Muslim, Jami at-Tirmidhi ki Hadith-e-Qudsi hai; Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke, “Maine apne nek bandon ke liye, ek aisi cheez tayyar ki hai, jo kisi aankh ne na dekha ho, aur jis ke baare me kisi kaan ne na suna ho aur na kisi ke dil-o-dimagh ne na soncha hoga.
Yani Jannat aisi jagah hai, jisay kisi ne imagine tak na kiya hoga,
Wo hamare expectations se bhi ooper hogi,
Phir aap (صلى الله عليه وسلم) ne surah as-Sajdah ki ayat tilawat ki, ya baaz ahadith me kaha ke ye ayat parrh lo:
Koi insaan nahi jaanta ke unn ki aankhon ki thandak ke liye, kya kuch chhupa kar rakha gaya, unn ke amaal ke badle ke taur par,[10]
Phir Tirmidhi ki ek riwayat me iss ke agay ata hai ke, Jannat me ek aisa darakht hai, jis ke saye ke neeche ek sawar 100 saal ka safar tayy kar sakta hai, bina ruke,
Aap (صلى الله عليه وسلم) ne farmaya ke, chahe to “wa Zillim Mamdood”, parrh lo, jo Surah al-Waqiya me jannat ke description me aya hai ke jannat me, lambe lambe saye honge,[11]
Phir aap (صلى الله عليه وسلم) ne farmaya ke, Jannat me ek koday ki jagah iss duniya se behtar hogi aur jo kuch iss me hai, aur aap ne farmaya ke, chahe to tum ye tilawat kar lo;
Ye Surah aal-e-Imran ki 185 ayat me aya hai ke,[12] …To jo koi bacha liya gaya jahannam se, aur dakhil kar diya gaya jannat me, to wo kamyab hogaya, aur ye duniya ki zindagi to dhoke ka saman hai.[13]
Sahih Muslim, an-Nasai, Timidhi, al-Adab al-Mufrad, Abu Dawood, Ibn Majah ki ahadith, Amma Juwairiyah (رضي الله عنها) Fajr ki namaz ke baad tasbeeh parrhne baitth gayee, jab ke aap (صلى الله عليه وسلم) bahar jaate huwe unhe dekha, aur jab aap (صلى الله عليه وسلم) adha din guzar jaane ke baad wapas aaye to dekha ke wo, wahin baitthi hain,
Phir aap (صلى الله عليه وسلم) ne confirm kiya ke, kya amma Juwairiyah (رضي الله عنها) subah se ussi jagah baitthi hain?
Amma (رضي الله عنها) ne kaha haan, to aap (صلى الله عليه وسلم) ne farmaya ke, Yahan se jaane ke baad, maine chaar kalimaat, teen baar kahe, aur agar unn kalimaat ka wazan kiya jaye unn kalimaat ke muqable me jo tum ne kahe hain, to unn ka wazan zyada hoga,
Paak hai Allah (سُبْحَانَهُ وَتَعَالَى) aur ussi ke liye hamd hai, tareef hai, shukr hai,
Ye Hand-o-Sana itne baar ho jitne ki Allah ki khilqat hai,
Aur itne baar jitne ke, Allah ki zaat ko raazi ho,
Aur itne baar jitne ke, uss ke Arsh ke wazan ke barabar,
Aur itne baar jitne ke, uss ke kalimaat, uss ke alfaaz ki siyahi ke barabar.[14]
Ye aisi dua hai, jo koi nabi hi kar sakta hai, jisay wo ilm diya gaya ho ya jo inn tamam cheezon ke ilm ka andaza jisay ho.
Amma Juwairiya (رضي الله عنها) ne adha din zikr kiya, agar unhone subhan Allah hi kaha, ya Al-Hamdulillah hi kaha, to aise kalimaat kehne me 1 second lagta hai,
Agar Rasoolullah (صلى الله عليه وسلم) fajr ke baad se adhi subah guzar jaane ke baad aaye, to ye 3-4 ghantte hote hain.
Ek ghantte me 3,600 second hote hain, to 4 ghantton ke hisaab se 14,400 second hote hain.
To Amma Juwairiyah (رضي الله عنها) ne andazan itne baar tasbeeh parrhi hogi.
Lekin Rasoolullah (صلى الله عليه وسلم) ne jo kalimaat kahe, Allah ki tareef me, wo kitne baar kahe?
Adada Khalqihi, jitne ke uss ki khilqat hai,
Allah ki khilqat ko ginte baitthenge to, sirf insaan hi, 8 Billion hain.
Insaan ke jism ke andar aur bahar jo makhlooq bacteria, virus aur micro organisms jo reh rahe hain, unn ka to hisaab hi nahi laga sakte.
US ki National Science Foundation ke, ek andaaze ke mutabiq, ek insaan ke jism me 100 trillion micro organisms rehte hain, jis me alag alag qism ke micro organisms shamil hai, ek aur andaaze ke mutabiq, iss zameen par 1 trillion qism ke micro organisms maujood hain aur jis me se insaan ko sirf 1% hi maloom huwe hain - itne saalon ki daryaft ke baad. 99% micro organisms to abhi discover hona baaqi hai.[15]
Phir pedh, paudhe, janwar, keede, patinge, parinde, aur jinn; inn sab ki ginti alag hogi, billions me to hogi hi…
Issi tarah hum iss kayenaat ka andaza poore taur par nahi laga sakte, kyun ke, jitna insaano ne observe kiya hai, sirf utne hi hissay me 2 Trillion Galaxies hain. Yani jitni door tak hum dekh sakte hain, ye uss kayenaat ke hisse ki baat ho rahi hai.
Aur har ek galaxy me 300-400 Billion Stars ya sitaare hain, to taqreeban 800 Billion Trillion stars ho gaye, yani 8 ke baad 23 zeros lagana parrhega, jab ke kayenaat to bohot hi zyada badi hai to hum andaza bhi nahi laga sakte ke Allah ki khilqat kitni hai?
Phir Meraj ki hadith me ata hai ke, 4 ungliyon jitna jagah aasmaano me nahi hai, jahan koi ek farishta na khada ho, iss ka hisaab to sirf Allah Rabbul izzat ke paas hi hai…
Iss ko Rasoolullah (صلى الله عليه وسلم) ne do alfaaz me bayan kar diya. Adada khalqihi…
Phir kaha ke rida nafsihi, hum khilqat ka andaza nahi kar sakte to Allah ki zaat ko kya tedaad raazi karegi, iss ka andaza kaise kar sakte hain?
Iss ko bhi do alfaaz me Rasoolullah (صلى الله عليه وسلم) ne bayan kar diya.
Zinata Arshihi, matlab uss ke Arsh ke wazan ke jitni Hamd-o-Sana ho, wo Arsh jis ko Arsh-e-Azeem Quran kehta hai, jo saari kayenaat ko chala raha hai, capital of the universe hai, wo kitna powerful hoga, uss ki shaan kaisi hogi? Uss ki shaan ka andaza hum kaise kar sakte hain?
Phir kaha midada kalimaatihi, Allah ke alfaaz kitne hain, kayenaat ke paida hone se lekar qiyamat tak, balke qiyamat ke baad kya kya hoga, wo sab kuch taqdeer me likha huwa hai, to kitne alfaaz honge - iss ka bhi hum andaza nahi kar sakte ke, inn alfaaz ko likhne me kitni ink lagi hogi.
To total 4 phrases me Allah ke Nabi ne Allah ki tareef bayan ki, jo laziman unn kalimaat par bhaari hain, jo amma Juwairiyah (رضي الله عنها) ne chaar ghantton me bayan kiya.
Phir aam taur par tedad ya adad ya shumar karne ya ginti karne ke maane aaye hain, ahadith me iss lafz ke;
Sahih Muslim ki hadith, sona aur chandi jama karke rakhne aur zakat na dene walon ki saza, batayee gayee hai ke, sonay aur chandi ko aag par pighlaya jayega aur uss se, unn ke baazoo, peshani aur peetth jalayee jayegi…aur ye saza ek din me hogi, jis ki lambai 50,000 saal ki hogi… aur alag alag janwaron par zakat na dene ki saza ye hogi ke wo jaanwar usay khundal daalenge ek yaum me, ya ek period me, jis ki lambai 50 hazar saal ki hogi...[16]
Sunan Ibn Majah ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Mere paas ek hauz hai (al-Kauther),...iss ke description me aya hai ke, iss hauz ke jo bartanon ki tedaad hai, wo sitaaron ki tedaad ke barabar hai….[17]
Abhi humne suna ke sitaron ki tedad ka hum andaza bhi nahi laga sakte,…Trillions aur Trillions me unn ki ginti hai.
Sahih Muslim ki ek riwayat me Farmaya ke, chaand dekh kar roza rakhna shuru karo aur chaand dekh kar roza rakhna chhorrh do, aur agar aasmaan abaralood hai, to rozon ki ginti 30 din ki kar lo.[18]
To iss lafz me adad, shumar aur ginti ke maane aaye hain.
To yahan iss lafz ki tafseel khatam huwi, to iss se pehli ayat me Quran ke jaisi ek surat bana laane ka challenge diya gaya tha, uss challenge ko aaj tak koi poora nahi kar paya. Aaj bhi ye challenge khada hai,
Iss Quran ke jaisa nizam bana lao, nahi bana sakte,
Chahe wo political nizam ho,
Ya economic nizam ho,
Social Security wala nizam ho,
Koi nizam nahi bana sakte.
Iss Quran ke jaisa qanoon bana lao, nahi bana sakte,
Iss Quran me jaisa asar hai, wo paida kar lo, nahi kar sakte,
Iss Quran ko parrhne par logon ke dilon ko sukoon milta hai, aisa sukoon kisi aur cheez se paida kar ke dikha do, nahi kar sakte,
Log kehte hain, ke filmo se asar hota, music se asar hota - din bhar music sunn kar to dekhiye, wehshat honay lagti,
Iss Quran ke jaisi koi cheez hai hi nahi.
Kyun ke ye kalamullah hai, Allah (سُبْحَانَهُ وَتَعَالَى) iss ke zariye hum se baat kar rahe hain.
Iss jaisi koi cheez nahi bana sakte, chahe kisi ki madad le lo.
Aur kyun ke, Quran ko chhorrh kar doosri cheezon ke peechhe paday rahay, doosre qawaneen ko banane me masroof rahe, iss ke nizaam ko nahi maane aur uss challenge me fail ho gaye to uss ki saza Jahannam hai, ek aisi aag hai, jis ka fuel, jis ka eendhan insaan aur patthar honge.
Ab iss ke aagay jo baat kehna hai, wo Surah al-Baqarah ke Ring Structure par hai,
See the diagrams…
Yahan aaj ka dars rok denge.
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
[8] Anas bin Malik (May Allah be pleased with him) reported:A bedouin came to Messenger of Allah (PBUH) and said to him, "When will be the Hour (i.e., the Day of Resurrection)?" He (the Prophet (PBUH)) said, "What preparation have you made for it?" He said, "Only the love of Allah and His Messenger." Then Messenger of Allah (PBUH) said, "You will be with those whom you love." [Al-Bukhari and Muslim].
The narration in Muslim is: The man replied: "I have made no significant preparation with regard to Salat (prayer), Saum (fasting) and Sadaqah (charity) but I love Allah and His Messenger".
وعن أنس رضي الله عنه أن أعرابيًا قال لرسول الله صلى الله عليه وسلم : متى الساعة؟ قال رسول الله صلى الله عليه وسلم: ما أعددت لها؟"" قال: حب الله ورسوله قال: ""أنت مع من أحببت"" ((متفق عليه)) وهذا لفظ مسلم. وفي رواية لهما: ما أعددت لها من كثير صوم، ولا صلاة، ولا صدقة ولكني أحب الله ورسوله.
[9] It was narrated from Abu Hurairah that the Messenger of Allah said:"When Allah created Paradise and Hell, He sent Jibril, peace be upon him, to Paradise and said: 'Look at it and at what I have prepared for its people in it.' He looked at it, then he came back and said: 'By Your Glory, no one will hear of it but he will enter it.' So He commanded that it be surrounded by hardships and said: 'Go and look at it and at what I have prepared for its people in it.' He looked at it and saw that it had been surrounded with hardships. He (Jibril) said: 'By Your Glory, I fear that no one will enter it.' He (Allah) said: 'Go and look at the Fire and at what I have prepared for its people in it.' So he looked at it and parts of it were piled upon other parts. He came back and said: 'By Your Glory, no one will enter it.' So He commanded that it be surrounded with pleasures and said: 'Go and look at it.' So he looked at it and saw that it was surrounded with pleasures. He came back and said: 'By Your Glory, I fear that no one will be saved from it and all will enter it.'"
[13] Abu Hurairah narrated that the Messenger of Allah said: “Allah said: ‘I have prepared for My righteous worshippers, what no eye has seen, nor ear has hear, and no human heart has conceived.’ So recite if you wish: No person knows what is kept hidden for them of delights of the eyes as a reward for what they used to do. And in Paradise there is a tree under whose shade a rider can travel for one hundred years without stopping. Recite if you wish: And in shade extended. And the space occupied by a whip in Paradise is better than the world and whatever is in it. Recite if you wish: And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception.”
[14] Juwairiya reported that Allah's Messenger (may peace be upon him) came out from (her apartment) in the morning as she was busy in observing her dawn prayer in her place of worship. He came back in the forenoon and she was still sitting there. He (the Holy Prophet) said to her: You have been in the same seat since I left you. She said: Yes. Thereupon Allah's Apostle (may peace be upon him) said: I recited four words three times after I left you and if these are to be weighed against what you have recited since morning these would outweigh them and (these words) are:" Hallowed be Allah and praise is due to Him according to the number of His creation and according to the pleasure of His Self and according to the weight of His Throne and according to the ink (used in recording) words (for His Praise)."
[16] Abu Huraira reported Allah's Messenger (way peace be upon him) as saying: If any owner of gold or silver does not pay what is due on him, when the Day of Resurrection would come, plates of fire would be beaten out for him; these would then be heated in the fire of Hell and his sides, his forehead and his back would be cauterized with them. Whenever these cool down, (the process is) repeated during a day the extent of which would be fifty thousand years, until judgment is pronounced among servants, and he sees whether his path is to take him to Paradise or to Hell. It was said: Messenger of Allah, what about the camel? He (the Holy Prophet) said: If any owner of the camel does not pay what is due on him, and of his due in that (camel) is (also) to milk it on the day when it comes down to water. When the Day of Resurrection comes a soft sandy plain would be set for him, as extensive as possible, (he will find) that not a single young one is missing, and they will trample him with their hoofs and bite him with their mouths. As often as the first of them passes him, the last of them would be made to return during a day the extent of which would be fifty thousand years, until judgment is pronounced among servants and he sees whether his path is to take him to Paradise or to Hell. It was (again) said: Messenger of Allah, what about cows (cattle) and sheep? He said: It any owner of the cattle and sheep does not pay what is due on them, when the Day of Resurrection comes a soft sandy plain would be spread for them, he will find none of them missing, with twisted horns, without horns or with a broken horn, and they will gore him with their horns and trample him with their hoofs. As often as the first of them passes him the last of them would be made to return to him during a day the extent of which would be fifty thousand years, until judgment would be pronounced among the servants. And he would be shown his path-path leading him to Paradise or to Hell. It was said: Messenger of Allah, what about the horse? Upon this he said: The horses are of three types. To one than (these are) a burden, and to another man (these are) a covering, and still to another man (these are) a source of reward. The one for whom these are a burden is the person who rears them in order to show off, for vainglory and for opposing the Muslims; so they are a burden for him. The one for whom these are a covering is the person who rears them for the sake of Allah but does not forget the right of Allah concerning their backs and their necks, and so they are a covering for him. As for those which bring reward (these refer to) the person who rears them for the sake of Allah to be used for Muslims and he puts them in meadow and field. And whatever thing do these eat from that meadow and field would be recorded on his behalf as good deeds, as would also the amount of their dung and urine. And these would not break their halter and prance a course or two without having got recorded the amount of their hoof marks and their dung as a good deed on his behalf (on behalf of their owner). And their master does not bring them past a river from which they drink, though he did not intend to quench their thirst, but Allah would record for him the amount of what they drink on his behalf as deeds. It was said: Messenger of Allah, what about the asses?, Upon this he said: Nothing has been revealed to me in regard to the asses (in particular) except this one verse of a comprehensive nature:" He who does an atom's weight of good will see it, and he who does an atom's weight of evil will see it" (xcix. 7)
[17] It was narrated from Abu Sa’eed Al-Khudri that the Prophet (saw) said:“I have a Cistern, (as large as the distance) between the Ka’bah and Baitul-Maqdis (Jerusalem). (It is) whiter than milk, and its vessels are the number of the stars. I will be the Prophet with the most followers on the Day of Resurrection.”
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا مُحَمَّدُ بْنُ بِشْرٍ، حَدَّثَنَا زَكَرِيَّا، حَدَّثَنَا عَطِيَّةُ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، أَنَّ النَّبِيَّ ـ صلى الله عليه وسلم ـ قَالَ " إِنَّ لِي حَوْضًا مَا بَيْنَ الْكَعْبَةِ وَبَيْتِ الْمَقْدِسِ أَبْيَضَ مِثْلَ اللَّبَنِ آنِيَتُهُ عَدَدُ النُّجُومِ وَإِنِّي لأَكْثَرُ الأَنْبِيَاءِ تَبَعًا يَوْمَ الْقِيَامَةِ ".
Lekin agar Tum aisa na kar sako, aur tum hargiz aisa na kar sakoge! To uss aag se bacho, jis ka eendhan insaan aur pathar honge, aur jo kafiron ke liye tayyar ki gayee hai.
Iss ayat me bhi samajhne ke 4 alfaaz hain, Taf’alu, Waqood, al-Hijarah, aur U’iddat
To iss ayat ka pehla lafz, aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 109 Taf’alu hai.
109. TAF-ALUU (You do) ( تَفْعَلُوْا ( ف ع ل 2:24
Hamare ustad Dr. Anees apni kitab Explanatory Dictionary of the Holy Quran me likhte hain ke, lafz-e-Taf’alu ka root ya maddah (ف ع ل) hai, jis ke maane “Tum karo” yani kisi kaam ke karne ke hain. Quran me iss lafz ke jo derivatives aaye hain, unn me;
Surah al-Aaraf me, Kisi kaam ke karne ke maane aaye hain,[1]
Surah Yunus me farmaya ke, … Allah Ta’ala gawah hai uss par jo wo kar rahe hain.[2]
Har wo cheez chhotti ho ya badi, jo ye karte hain maujood hai, recorded ki jaati hai,…, inn ke amaal naamo me mehfooz hai.[3]
Ye recording kaun karta hai?
Surah al-Infitar me farmaya, Kiraman Kaatibeen, do Farishte, jo baday ba-izzat likhne walay hain.[4] Jo kuch tum karte ho, wo usay jaante hain.[5]
Phir Surah as-Saff me farmaya, Aye Musalmano! Tum aisi baatein kyun kehte ho, jo karte nahi?[6]
Ye baat kitni ghaur talab hai ke, jo kaam hume karna nahi hai, usay kehte kyun ho.
Insaan ghusse ki halat me kya kuch nahi keh jata.
Agar har waqt hum kuch kehne se pehle sonche ke, waqay hi, kya hum aisa karenge?
To shayed bohot saari baatein kehne se ruk jaye.
Jo kaam karne nahi walay ho, usay kehte kyun ho ya jo kaam kiya hi nahi hai, uss ke baare me dinge kyun maarte hain.
To ye ek sabaq hume seekhna hai, ye bohot hi mushkil kaam hai. Lekin iss par hume amal karna hai,
Kyun ke,…
Allah ke nazdeek ye sakht na-pasandeedah harkat hai, ke tum wo baatein kaho jo tum karte nahi.[7]
Surah aal-Imran me farmaya ke, unn logon ke liye ek dard-naak azaab tayyar hai, jo chaahte hain ke, unn ki tareef ki jaye, unn kaamo par jo unhone kiye hi nahi.[8]
Surah as-Shu’ara me shu’ara ya poets ke baare me farmaya ke, Aur Shaa’eron ki pairwi to gumraah log kiya karte hain,[9] kya tum ne nahi dekha ke wo har waadi me sar maare phirte hain,[10] aur kehte wo hain jo karte nahi.[11]
Iss duniya ka poora political structure uttha kar dekh lijiye, aagay tafseel bayan karne ki zaroorat hi nahi,
Kaam kar kaun raha hai, aur dinge kaun maar raha hai.
Tareef kis ki ho rahi hai.
Shaa’eron ko dekh lijiye,
Universities me, Professor ka naam hona chahiye, junior staff kaam karta hai, aur naam kisi aur ka hota hai.
Government organizations me, Senior ka naam ana chahiye…
Balke, wo jo kuch karta hai, uss se jawab-dehi nahi ho sakti, yani Allah ki not answerable to anyone or He cannot be questioned, aur sab ki jawab-dehi hogi, har ek se sawal hoga, everyone else will be questioned.[14]
…aur yaad rakho ke, Allah ka hukum nafiz ho kar rahega.[15]
Ab iss lafz-e-taf-alu par jo ahadith aayee hain, unn me;
Sahih Muslim, al-Adab al-Mufrad, Ibn Majah, an-Nasai aur Abu Dawood ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne mana farmaya, Tum Persians aur Romans ki tarah ka amal kar rahe thay, jab unn ke badshah baitthe hote hain to wo khud khade rehte hain. Aisa matt karo, imam ki itteba ki jaani chahiye, agar wo baitth kar namaz parrh raha hai to mukhtadi bhi baitth kar namaz parrhenge.[16]
Sunan an-Nasai ki hadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, ek ghareeb shakhs masjid-e-nabawi aa raha tha, Tum logon ne uss ki ghareebi ko dekh kar khuch nahi kiya, usay sadaqa nahi kiya…, phir aap (صلى الله عليه وسلم) ne hukum diya ke usay sadaqah karo…[17]
Bukhari aur Muslim ki ahadith, Khaibar se ek sahabi (رضي الله عنه) aaye aur sath me umda khajoor le aaye, to Rasoolullah (صلى الله عليه وسلم) ne unn se poochha ke, kya khaibar ka har khajoor aisa hi hai, unhone ke jawab diya, nahi, balke hum iss tarah ke ek naap khajooron ko, do naap mixed khajooron se exchange karte hain, to aap (صلى الله عليه وسلم) ne unhe aisa karne se mana farmaya.[18]
Aise qism ke kayee exchanges ko karne se aap (صلى الله عليه وسلم) ne mana farmaya hai,
Hum isay lafz-e-tijarat me cover kar chuke hain.
Phir Sahih Muslim ki ahadith, Hijrat ke baad jab Rasoolullah (صلى الله عليه وسلم) Madina tashreef le aaye, aur Khajoor ke darakhton ka manual pollination karte huwe logon ko dekha to farmaya ke, Tum log aisa na karo to behtar hai, jab fasal ki kum paidawaar huwi aur aap (صلى الله عليه وسلم) ko report ki gayee to aap ne farmaya ke, tumhe inn dunyawi technical skills ka behtar ilm hai aur manual pollination karne ki ijazat de di.[19]
Issi tarah baaz cheezen karne ya na karne ka aap (صلى الله عليه وسلم) ne hukum diya.
Ab iss ayat ka doosra lafz aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 110, Waqood hai.
110. WAQUUD (Fuel) ( وَقُوْدٌ ( و ق د 2:24
Lafz-e-Waqood ka root ya maddah (و ق د) hai, jis ka matlab Fuel ya eendhan hai. Quran me ye lafz jin cheezon ke eendhan hone ka zikr kar raha hai, unn me;
Allah ne haray bharay darakhton se, aag ka intezaam kiya, jis se tum aag jalate ho.[20] To haray bharay darakhton se lakdi banti hai aur wo fuel ka kaam karti hai.
Phir Surah at-Tahreem me farmaya ke, Aye logo jo imaan laye ho! Apne aap ko aur apne ghar walon ko uss (jahannam ki) aag se bachao, jis ka eendhan, jis ka fuel aadmi aur patthar honge,...[21]
Surah al-Baqarah ki 17wi ayat me aag jalane ke maane aaye hain, aur hum usay tafseel me sunn chuke hain.
Aur issi lafz ki tafseel me Allah ke noor ko bayan karte huwe bataya tha ke, Allah noor hai aasmano aur zameen ka, uss ke noor ki misaal aisi hai ke, ek taaq hai jis me chiragh hai, aur chiragh sheeshe ke fanoos me hai aur wo sheesha ek chamakdar sitare ki manind hai, wo chiragh jalaya jata hai zaitoon ke ek mubarak darakht se…,[22]
Aur dozaq wo aag hai, jisay Allah ne bhadkaya hai.[23]
Phir ahadith me, ye lafz aya hai,
Bukhari ki ek hadith me, jannat ke description me aya hai ke, jannatiyon ke beech me jo aag jal rahi hogi, uss ka fuel ya waqood aloe ya agar ki lakdi hoga, jis se jannat me wo aag jal rahi hogi,…[24] To obviously, jo khushboo de rahi hogi.
Iss ayat ka teesra lafz, aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 111, al-Hijarah hai.
111. AL HIJAARAH (The Stones) ( اَلْحِجَارَةْ ( ح ج ر 2:24
Dr. Anees apni kitab explanatory dictionary of the Holy Quran me likhte hain ke, lafz-e-Hijarah ka root ya maddah (ح ج ر) hai, jis ke maane stones ya patthar ke hain.
Lafz-e-Hujuraat, jo Surah al-Hujuraat ka title hai, jis ka matlab kamron ke hain.[25]
To jo kamra hota hai, uss ki chaar diwari, chhat aur farsh ke beech me khala hoti hai, ya khaali khuli jagah hoti hai.
Bohot chhotte suraakh ya pores jaise kisi sponge me hotay hain, unhe bohot chhotte kamray bhi kaha ja sakta hai.[26]
Iss ke chalte lafz-e-Hajar,[27] aur lafz-e-Hijaarah,[28] jo issi root ya madday se banay hain, jin ka tarjuma porous rocks ka kiya ja sakte hain.
Aur jab Musa (عَلَيْهِ ٱلسَّلَام) ne apni qaum ke liye paani maanga, to Humne kaha ke apna assa maaro hajar par ya patthar par ya chattan par, to uss me se barah chashme phoott nikle…[29]
Arabi zuban me ye lachak hai ke, wo har qism ke patthar ko define kar sakti hai, urdu me hum ya to patthar kahenge ya chattan kahenge, lekin kyun ke, iss pahad me pani stored tha, iss liye yahan arabi me lafz-e-hajar aya hai, to yahan Musa (عَلَيْهِ ٱلسَّلَام) ko hukum ho raha hai ke, jo porous rock hai, ya jo aquifer hai uss par apna asa maaro, takay pani nikal aaye.
Arabi me pahad ke liye aur bhi alfaaz hain, jaise Jabal aur Rawasiya, waghairah lekin yahan Hajar hi istemaal huwa hai.
Surah al-Baqarah ki hi 74wi ayat me dilon ko Hijaarah se yani Porous Rocks se compare kiya gaya hai.[30] Kyun ke, dil pump ki tarah kaam karta hai, khoon ko ragon ke zariye jism se kheenchta bhi hai aur aagay pump karke rawana bhi karta hai. Theek issi tarah porous rocks bhi barish ke paani ko jazb kar lete hain, jo phir pattharon se darya ki tarah nikal aate hain ya kuwa khodne par paani daryaft hota hai, jisay hum istemaal karte hain.
Pata nahi chalta ke paani aa kahan se raha hai, pehle kuwa chawda khoda jata tha, ab bore well ya tube well ke zariye hum istemaal kar rahe hain, ye asal me barish ka paani porous patharon me jama hota hai.
To ye hai Quran, alfaaz ka selection dekhiye kis tarah ka hai,
Poore Quran me mauzu tareen alfaaz ke selection ki tareef karne par hum majboor ho jaate hain.[31]
Acha, ab ek aur khaas baat yahan ye hai ke, ye porous rock ke jo pores hain, unn ki wajah se pani jazb to hota hai, lekin phir bahar unhi pores se nahi nikalta, shayad iss liye iss root ke baaz derivative jo hai, jaise hijram mahjoora istemaal hua hai, ek barrier, ya ek parde ke maano me.
Surah al-Furqan me farmaya ke, Aur wohi to hai, jis ne do darya chala diye, ek ka paani meetha hai, nihayat khush zaiqa, aur doosra khara, nihayat karrhwa aur dono ke darmiyan ek parda hai aur mazboot aadh bana rakha hai.[32]
Ab yahan Quran me, Bahr ka lafz aya hai, jis ka tarjuma Samandar ka hai, lekin urdu me Darya ka tarjuma huwa hai. Asal me Quran jis phenomenon ki baat kar raha hai, wo River water yani darya ka paani jab Sea me yani Samandar me ja kar milta hai, to wo kayee kilometer tak samandar ke paani me mix nahi hota, surface tension ki wajah se,
Jisay yahan ek mazboot aadh kaha gaya hai, jo meethay paani ko khaare paane me milne se rokne ya thaamne ke liye hai, to lafz-e-hijr me maane prevention, ya rokne aur thaamne ke aaye hain, jo hume Quran me aur ayaat me bhi milte hian,
Surah al-Furqan hi me, ek aur jagah farmaya ke, Jis din ye farishton ko dekhenge, uss din gunahgaron ke liye khushi ki baat nahi hogi aur wo kahenge ke koi rok hayel ho jaye,[33] yani wo chahenge ke inn farishton se hume kisi tarah bacha liya jaye.
Surah al-Anam me, hurmat ke taur par istemaal huwa hai, Aur ye kehte hain ke ye chaarpaaye aur kheti mana hai ya mamnu hain…[34]
Surah an-Nisa me, sarparast ke maane aaye hain, guardian jo kisi nuqsaan se bachaye.[35]
Surah al-Fajr me aqalmandi ke maane aaye hain, to aqal mandi ye hai ke, insaan ghalat kaamo se bach jaye.[36]
Quran me Hijaaratam min sijjeel aya hai,[37] aur Hijaaratam min teen aya hai,[38] jis ka tarjuma porous rocks of baked clay ke kiye ja sakte hain, yani mitti ka paka huwa patthar jo suraakhdaar ho.
Mitti ke bartan jab unhe bhatti me pakaya jaata hai to unn me bareek suraakh ban jaate hain. Kachhi matti me se paani bhaamp bann kar udh jata hai to pores bann jaati hain, wo porous ya suraakhdaar ho jata hai.
Aisa lagta hai ke, ye patthar kisi volcano ya aatis fishan se nikle hon aur wo aasmaan se barish ki tarah barsay. Jis ka zikr Surah Hud me aya hai ke, humne unn par Hijaaratam min Sijjeel ki barish ki.[39] To jab volcano se malba nikla uss ki garmi ki wajah se, jo uss me gases trapped thi wo bahar nikal aayee, jis ki wajah se ye patthar porous ban gaye.
Hamare ustad Dr. Anees jo ek geologist thay, apni kitab Explanatory Dictionary of the Holy Quran me likhte hain ke, Makkah me aur uss ke atraaf ke ilaakho me igneous rocks hain, yani aise patthar jo kisi volcanic activity ya atish fishan se nikle hain.[40]
To Surah al-Feel me jo parindon ka Hathi walon ki fauj par pathrao huwa, wahan par bhi farmaya ke wo parinde uss fauj par hijaaratam min sijjeel se, pathrao kar rahe thay. Jo Makkah aur uss ke atraaf ke ilaakho se liye gaye honge.[41]
Phir Surah al-Hijr me Saleh (عَلَيْهِ ٱلسَّلَام) ne bhi jis muqaam par tableegh ki wahan bhi porous rocks ke pahad thay, iss liye uss ilaakhe ko bhi al-Hijr kaha gaya hai.[42]
Iss lafz par jo ahadith hain, unn me:
Sahih Muslim ki hadith, Kabatullah ki tameer ho rahi thi, uss waqt aap (صلى الله عليه وسلم) apni qaum Quraish ke sath mil kar apne kandhon par al-Hijarah uttha kar la rahe thay, to aap ke chacha al-Abbas ne kaha ke, apna izaar, apna tehband ya lungi utaar kar apne kaandhe par daal lo, takay pathar aap ko na chubhe, jaise hi aap ne apna izaar utaar kar kandhe par dala, aap behosh ho gaye.[43]
Sahih al-Bukhari ki hadith me hai ke, jab aap (صلى الله عليه وسلم) ko hosh aya to aap ne kaha mera izaar, mera izaar, aur fauran aap ne izaar bandh liya.[44]
Tirmidhi aur Ibn Majah ki ahadith, ek shakhs aa kar Rasoolullah (صلى الله عليه وسلم) se kehta hai ke, uss ne zina kiya hai, aap (صلى الله عليه وسلم) apna chahra mubarak doosri taraf pher lete hain, to wo shakhs doosri taraf ja kar phir yehi kehta hai, aur ye mamela chaar baar hota hai, jis ke baad aap (صلى الله عليه وسلم) hukum dete hain ke, issay al-Hijarah yani patthar maar kar qatl kar do...[45]
To jaisa ke Dr. Anees sahab ne kaha ke, iss ilaakhe ke patharon ko hijaarah iss liye kaha jaata hai, kyun ke, ye porous hain. Ahadith me hume milta hai ke, Madina ke patharon ko bhi hijaarah kaha gaya hai.
Bukhari ki hadith, Abdullah ibn Umar (رضي الله عنهما) farmate hain ke, Rasoolullah (صلى الله عليه وسلم) ki zindagi me, masjid-e-nabawi matti ki eentton se bani huwi thi, uss ki chhat khajoor ke darakht ke patton se aur uss ke pillar khajoor ke darakht ke tanno se banaye gaye the. Abu Bakr (رضي الله عنه) ki daur-e-khilafat me masjid-e-nabawi me koi change nahi kiya gaya, aur Umar (رضي الله عنه) ki daur-e-khilafat me masjid ki tausee ki gayee, unhi cheezon se jo Rasoolullah (صلى الله عليه وسلم) ke daur me istemaal huwe thay, sirf pillaron ko change kiya gaya aur lakdi ke pillar banaye gaye. Uthman (رضي الله عنه) ki daur-e-khilafat me, jab masjid-e-nabawi (صلى الله عليه وسلم) ki tausee huwi to unhone eentton ki jagah naqqashi kiye huwe pattharon se aur chunay se deewaron ko banwaya, uss ke pillaron ko bhi naqqash pattharon se banwaya aur uss ki chhat ko saagwaan ki lakdi se banwaya.[46]
Sahih Muslim ki hadith, Jabir (رضي الله عنه) farmate hain ke, Rasoolullah (صلى الله عليه وسلم) ke liye khajooron se nabiz banaya jata tha, chamde ke botalon me, aur jab chamde ke botal nahi hote to hijaarah yani patthar ke martabaan me banaya jata tha.[47]
Iss ayat me ek aur lafz, u-iddat ke maane jaanna baqi hai, wo hum In Sha Allah next saturday sunenge, Yahan aaj ka dars rok denge.
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
[16] Jabir reported:The Messenger of Allah (may peace be upon him) was ill and we said prayer behind him and he was sitting. And Abu Bakr was making audible to the people his takbir. As he paid his attention towards us he saw us standing and (directed us to sit down) with a gesture. So we sat down and said our prayer with his prayer in a sitting posture. After uttering salutation he said: You were at this time about to do an act like that of the Persians and the Romans. They stand before their kings while they sit, so don't do that; follow your Imams. If they say prayer standing, you should also do so, and if they say prayer sitting, you should also say prayer sitting.
[17] It was narrated from Abu Sa'eed that:a man entered the Msjid on a Friday when the Messenger of Allah was delivering the Khutbah, and he said: "Pray two Rak'ahs." Then he came on the following Friday, when the Prophet was delivering the Khutbah and he said: "Pray two Rak'ahs." Then he came on the third Friday, when the Prophet was delivering Khutbah and he said: "Pray two Rak'ahs." Then he said: "Give in charity." So they gave in charity, and he gave him (that man) two garments. Then he said: "Give in charity" and (that man) threw one of his two garments. The Messenger of Allah said: "Have you not seen this man? He entered the Masjid in scruffy clothes and I hoped that you would notice him, and give charity to him, but you did not do that, So I said, 'Give in charity.' You gave in charity, and I gave him two garments, then I said; 'Give in charity' and he threw one of his two garments. Take your garment." And he rebuked him.
[18] Narrated Abu Sa`id Al-Khudri and Abu Huraira:Allah's Apostle sent the brother of the tribe of Bani Adi Al-Ansari as governor of Khaibar. Then the man returned, bringing Janib (a good kind of date). Allah's Apostle asked him, "Are all the dates of Khaibar like that?" He replied, "No, by Allah, O Allah's Apostle! We take one Sa' of these (good) dates for two Sas of mixed dates." Allah's Apostle then said, "Do not do so. You should either take one Sa of this (kind) for one Sa' of the other; or sell one kind and then buy with its price the other kind (of dates), and you should do the same in weighing." حَدَّثَنَا إِسْمَاعِيلُ، عَنْ أَخِيهِ، عَنْ سُلَيْمَانَ بْنِ بِلاَلٍ، عَنْ عَبْدِ الْمَجِيدِ بْنِ سُهَيْلِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، أَنَّهُ سَمِعَ سَعِيدَ بْنَ الْمُسَيَّبِ، يُحَدِّثُ أَنَّ أَبَا سَعِيدٍ الْخُدْرِيَّ، وَأَبَا، هُرَيْرَةَ حَدَّثَاهُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم بَعَثَ أَخَا بَنِي عَدِيٍّ الأَنْصَارِيَّ وَاسْتَعْمَلَهُ عَلَى خَيْبَرَ، فَقَدِمَ بِتَمْرٍ جَنِيبٍ فَقَالَ لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم " أَكُلُّ تَمْرِ خَيْبَرَ هَكَذَا ". قَالَ لاَ وَاللَّهِ يَا رَسُولَ اللَّهِ إِنَّا لَنَشْتَرِي الصَّاعَ بِالصَّاعَيْنِ مِنَ الْجَمْعِ. فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " لاَ تَفْعَلُوا، وَلَكِنْ مِثْلاً بِمِثْلٍ، أَوْ بِيعُوا هَذَا وَاشْتَرُوا بِثَمَنِهِ مِنْ هَذَا وَكَذَلِكَ الْمِيزَانُ ".
[19] Anas reported that Allah's Messenger (may peace be upon him) happened to pass by the people who had been busy in grafting the trees. Thereupon he said:If you were not to do it, it might be good for you. (So they abandoned this practice) and there was a decline in the yield. He (the Holy Prophet) happened to pass by them (and said): What has gone wrong with your trees? They said: You said so and so. Thereupon he said: You have better knowledge (of a technical skill) in the affairs of the world.
[24] Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "The first batch (of people) who will enter Paradise will be (glittering) like a full moon; and those who will enter next will be (glittering) like the brightest star. Their hearts will be as if the heart of a single man, for they will have no enmity amongst themselves, and everyone of them shall have two wives, each of whom will be so beautiful, pure and transparent that the marrow of the bones of their legs will be seen through the flesh. They will be glorifying Allah in the morning and evening, and will never fall ill, and they will neither blow their noses, nor spit. Their utensils will be of gold and silver, and their combs will be of gold, and the fuel used in their centers will be the aloeswood, and their sweat will smell like musk."
[43] Jabir b. 'Abdullah reported: The Messenger of Allah (ﷺ) was carrying along with them (his people) stones for the Ka'ba and there was a waist wrapper around him. His uncle," Abbas, said to him: 0 son of my brother! if you take off the lower garment and place it on the shoulders underneath the stones, it would be better. He (the Holy Prophet) took it off and placed it on his shoulder and fell down unconscious. He (the narrator) said: Never was he seen naked after that day.
[44] Narrated Jabir bin `Abdullah: When the Ka`ba was rebuilt, the Prophet (ﷺ) and `Abbas went to carry stones. `Abbas said to the Prophet (ﷺ) "(Take off and) put your waist sheet over your neck so that the stones may not hurt you." (But as soon as he took off his waist sheet) he fell unconscious on the ground with both his eyes towards the sky. When he came to his senses, he said, "My waist sheet! My waist sheet!" Then he tied his waist sheet (round his waist).
حَدَّثَنِي مَحْمُودٌ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، قَالَ أَخْبَرَنِي ابْنُ جُرَيْجٍ، قَالَ أَخْبَرَنِي عَمْرُو بْنُ دِينَارٍ، سَمِعَ جَابِرَ بْنَ عَبْدِ اللَّهِ ـ رضى الله عنهما ـ قَالَ لَمَّا بُنِيَتِ الْكَعْبَةُ ذَهَبَ النَّبِيُّ صلى الله عليه وسلم وَعَبَّاسٌ يَنْقُلاَنِ الْحِجَارَةَ، فَقَالَ عَبَّاسٌ لِلنَّبِيِّ صلى الله عليه وسلم اجْعَلْ إِزَارَكَ عَلَى رَقَبَتِكَ يَقِيكَ مِنَ الْحِجَارَةِ، فَخَرَّ إِلَى الأَرْضِ، وَطَمَحَتْ عَيْنَاهُ إِلَى السَّمَاءِ ثُمَّ أَفَاقَ فَقَالَ " إِزَارِي إِزَارِي ". فَشَدَّ عَلَيْهِ إِزَارَهُ.
[45] Abu Huraira told that when Ma'iz al-Aslami came to God’s Messenger and said he had committed fornication he turned away from him. He then came round to the other side and said he had committed fornication, but he turned away from him. He came round again saying he had committed fornication, and when he said it a fourth time God’s Messenger gave command regarding him and he was taken out to the harra and stoned. When he felt the effect of the stones he ran away vigorously till he passed a man who had the jawbone of a camel with which he struck him, and the people struck him till he died. They then mentioned to God’s Messenger that he had fled when he felt the effect of the stones and the touch of death, and he said, “Why did you not leave him alone?” A version has, “Why did you not leave him alone? Perhaps he might have repented and been forgiven by God.” [Tirmidhi and Ibn Majah transmitted it]
[46] Narrated `Abdullah bin `Umar: In the lifetime of Allah's Messenger (ﷺ) the mosque was built of adobes, its roof of the leaves of date-palms and its pillars of the stems of date-palms. Abu Bakr did not alter it. `Umar expanded it on the same pattern as it was in the lifetime of Allah's Messenger (ﷺ) by using adobes, leaves of date-palms and changing the pillars into wooden ones. `Uthman changed it by expanding it to a great extent and built its walls with engraved stones and lime and made its pillars of engraved stones and its roof of teak wood.
[47] Jabir said dates were steeped for God’s messenger in a skin, but when they could not find a skin they were steeped for him in a small stone vessel. [Muslim transmitted it]
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-sadiqeen par quran aur ahadith sunn rahe thay. Aaj ke dars me hum 23wi ayat par conclusion 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.
Conclusion of Verse 23
Pichle dars me humne ek hadith sunay thay ke, logon par kayee saal aise ayenge, jab jhoottay ko sachha samjha jayega aur sachhay shakhs ko jhootta samjha jayega, ghaddar ko wafadar samjha jayega aur wafadaar ko ghaddar.[1]
Toh aise logon se bachne ka raasta kya hai?
Sach kya hai aur jhoot kya hai?
Ye perspective ki baat hai, main jis cheez ko sach samajh raha hoon, wo asliyat me jhoot ho aur jo asal me sach hai usay main jhoot samajh raha hoon.
Imam Ghazali ne Sharh al-Ihya me, ek athar bina kisi sanad ke nakhal kiya hai - Abu Bakr as-Siddique (رضي الله عنه) ke hawale se, aur Imam Ibn Kathir ne apni tafseer me bhi iss dua ko nakhal kiya hai;
اللهم أرني الحق حق اً وارزقني اتباعه ، وأرني الباطل باطلا وارزقني اجتنابه
Aye Allah hume haq ko haq dikha, aur uss par chalne wala bana, uss ki itteba karne wala bana, aur batil ko, jhoott ko jhoott dikha aur uss se parhez karne wala bana.[2]
To dua ye maange rahe hain ke, hamara perspective theek kar de, sach ko sach dikha aur jhoott ko jhoott.
Aur Sach ko, haq ko tasleem karne wala bana.
Phir Sach ko sach sabit karnay ke liye saboot chahiye, sach ka daromadar saboot par hai
Rasoolullah (صلى الله عليه وسلم) se pehle ke Nabi, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki taraf se bheje gaye hain, ye sabit karne ke liye Nabiyon se saboot maange gaye,
Unn Nabiyon ko saboot ke taur per maujeze ya miracles diye gaye, law of nature ya qanoon-e-qudrat ke khilaf kaam karke dikhaya gaya,
Murday ko zinda kar ke dikhaya gaya, Isa (عَلَيْهِ ٱلسَّلَام) ne Allah ke Hukm se ye karke dikhaya. Isa (عَلَيْهِ ٱلسَّلَام) ke zamane me medical science zoron par thi, maujeza aisa diya gaya ke, jisay uss waqt ke champions ke liye challenge tha.
Medical science murda ko zinda nahi kar sakti, aur na paidaishi bimar ko shifa de sakti hai, paidaishi andhe ko binayi di gayee Allah ke hukum se aur Isa (عَلَيْهِ ٱلسَّلَام) ke zariye,
Leprosy ka ilaaj nahi tha, aise logon ko shifa di gayee, Allah ke hukum se aur Isa (عَلَيْهِ ٱلسَّلَام) ke zariye, yahan tak ke ahadith me bhi ata hai ke, ek leper ko dekho to wahan se faraar ho jao, kyun ke, uss waqt tak bhi iss ka ilaaj nahi tha, ye to 1940(s) me pehli baar iss ka ilaaj daryaft huwa aur aaj bhi 2-3 dawa’on ko ek sath istemaal karne se hi, iss ka ilaaj mumkin hai,[3] to 2,000 saal pehle Isa (عَلَيْهِ ٱلسَّلَام) ke zariye aise logon ko cure karke dikhaya gaya.
Isa (عَلَيْهِ ٱلسَّلَام) ki waleda Bibi Maryam (عَلَيْها ٱلسَّلَام) ke paas ghaib se bina mausam ke mewe Allah (تبارک وتعالیٰ) ki taraf se aya karte thay, Zakariya (عَلَيْهِ ٱلسَّلَام) dekhe aur Allah (ربُّ الْعِزَّت) se dua maange aulad ke liye, jab ki wo kafi budhe ho chuke thay, aur uss umar mein bhi aulad di gayi Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki taraf se.
Dua toh kar rahe hongay, lekin jab aankhon se be-mausam ke mewe dekhe toh yaqeen mein izafa ho gaya aur wapas dua maangi aulad ke liye aur Allah (تبارک وتعالیٰ) unhe Yahya (عَلَيْهِ ٱلسَّلَام) ata farmaye.
Lakdi ko saanp mein tabdeel kar ke dikhaya gaya, Musa (عَلَيْهِ ٱلسَّلَام) ne Allah ke hukum se kar ke dikhaya, Musa (عَلَيْهِ ٱلسَّلَام) ke zamane me jaadu ka zorr tha, logon ne samjha ke ye koi jaadugaron ka sardar hai,
Jadugar toh sirf aakhon ko dhoka de rahe the, dikh raha tha ke aisa hua hai, lekin jab maujeze ne uss dhoke ko khatam kar diya, tab hi toh jaadugar sajde mein gir paday aur fauran hi iman le aaye.
Sulaiman (عَلَيْهِ ٱلسَّلَام) ko wind ya hawa per hukumat di gayi, ek mahinay ka safar ek raat ya din mein tayy kar lete thay.
Hawa ka rukh mod rahe hain, logon ko kitni aasani huwi hogi imaan lanay ke liye, jab apni aankhon se apne nabi ko hawa ka safar karte dekh rahe thay aur hawaon ko apni marzi se chalatay dekh rahe thay.
Ibrahim (عَلَيْهِ ٱلسَّلَام) ki apni qaum ko samjhane ke liye daleel ke taur par chhotte buton ko todh kar kulhadi baday butt ke hath me rakh dete hain, qaum ko baat samajh me aa to jaati hai lekin wo apne khuda’on ka badla lene ke liye unhe aag me daal dete hain. Allah (تبارک وتعالیٰ) aag ko Ibrahim (عَلَيْهِ ٱلسَّلَام) par salamati ke sath thandi ho jaane ka hukum dete hain aur aag unn ko jala hi nahi payi, kaisa zabardast maujeza hai, aakhon ke saamnay ho raha, qawaneen-e-qudrat ke khilaf, against the nature itself.
Saleh (عَلَيْهِ ٱلسَّلَام) ki qaum ka dawa tha ke, agar aap sachhe nabi hain to registaan ki ek pahadi me se, oonttni nikle aur nikalte hi bachha de, Allah (تبارک وتعالیٰ) ne kar ke dikhaya.
Rasoolullah (صلى الله عليه وسلم) ko bhi kayee aise maujeze diye gaye hain, Shaqqul Qamar ka waqiya huwa, Quran me aur ahadith me ye waqiya darj hai,
Isra wa al-Meraj ke zariye Bait al-Maqdis aur aasmaano ki sayr aap (صلى الله عليه وسلم) ko karwayee gayee, Quran me aur ahadith me ye waqiya darj hai,
Lekin in sab ke bawajood kya kaafir Allah ki wahdaniyat ko maan liye?
Aise maujeze pesh karne ke baad kya Allah par imaan laane walon ki tedaad badh gayee?
Nahi, kabhi bhi nahi badhi, kyun ke, imaan na laane walay aise maujezon se Allah ki wahdaniyat ko nahi maane.
To yahan se pata chala ke jo log kehte hain ke, seeing is believing, Nabiyon ki history gawah hai ke, seeing is not believing…aaj hamare bhai log bhi ye ghalat khayal ko paalte hain ke, seeing is believing…deen ke mamele me seeing is not believing kyun hamara imaan bil ghayb hai,
Ye andha imaan nahi hai, Allah Ta’ala ko koi aankh dekh nahi sakti, physically impossible hai, lekin hamare saamne Allah ke wajood ki nishaniyan hain, ek alag qism ka proof hai, logical proof hai, reasoning ka proof hai, Rasoolullah (صلى الله عليه وسلم) ki ahadith hain, unn ka qaul hai, dalail hain, jisay hume identify karke iss nateeje par pahunchna hai, ke Allah hai…ye imaan ka alag level hai…
To iss baar Mushrikeen-e-Makkah ka dawa tha ke, unn ka munh bola maujeza Rasoolullah (صلى الله عليه وسلم) pesh kare, jo wo chahe waisa maujeza unhe mile, tabh wo imaan le aayenge.
Lekin, Allah (ربُّ الْعِزَّت) ka mansha alag tha, pehle ki qaume to aisa maujeza paa kar imaan nahi layee thi, to iss baar Allah Ta’ala aisa maujeza dena chahte thay jo Qiyamat tak qayem rahe, ye maujeza,..., kayee maujezon ko mila kar ek maujeza hai, jo Muhammadur Rasoolullah (صلى الله عليه وسلم) ko ata kiya gaya.
Wo hai Quran ka maujeza,
Quran khud ek maujeza hai, linguistic miracle hai;
Iss ayat ke shuru me, yani Surah al-Baqrah ke 68th part mein, lafz-e-surat ke conclusion mein hum log Quran ke mukhtalif challenges ke bare mein jaan chuke hain ke
Quran ek Linguistic Miracle hai, yani zaban ki fasahat, balaghat, uss ki bariki, uss ki gehrayee, waghairah ki tafseel hum wahan sunn chuke hain.
Arab apni zaban ke champions thay, poetry ka bol bala tha, to aisa maujeza diya gaya, jo Arabon ko aajiz kar diya, wo iss Linguistic Miracle ke challange ka jawab nahi bana paaye.
Aur aaj insaan ki sab se behtareen ijaad, Chat gpt aur doosre AI tools ko istemal karke iss challenge ko qabool kar ke Quran ko ghalat sabit kar sakte hain, lekin hum dekh rahe hain ke, ChatGPT jaise tools bhi pehle se hi haar maan liye hain. Wo bhi keh rahe hain ke, Quran jaisi koi cheez nahi banayee ja sakti hai.
Quran me, ek Mathematical Miracle bhi hai;
Mathematics ki duniya me number 19 ka ek khaas muqaam hai, uss ki kuch khasiyat hai, jaise ke ye ek prime number hai.
Ab jo cheezen main bayan karne ja raha hoon wo samajhne ki zaroorat nahi hai, lekin jo mathematicians hain, unn ke liye hai.
19 ek Heegner number hai, happy number hai aur ek Keith number hai.
19 non-palindrome hai kisi bhi base mein aur ek Figurate number hai, kayee tareeqon se.[4]
19 kayee patterns me nazar aata hai.
Insaan ke 23 chromosomes me se jo 19th chromosome hai wo sab se chhotta hone ke bawajood, uss me sab se zyada genes hain 1700,[5]
Aur ye number AI me aur cryptography me istemaal ho raha hai.[6]
Zahir si baat hai ke, Quran me bhi iss se mutaliq kuch cheezen nazar aati hain.
Jaise ke, Quran ki Suratein 114 hain aur ye number 19 se divisible hai.
Aise hi Bismillahir Rahmanir Raheem bhi Quran me 114 martaba aya hai.
Surah Qaaf me, ye Surah huroof-e-Qaaf se shuru hota hai, aur iss Surat me ye huroof 57 martaba aya hai, jo 19 se divisible hai.[7]
Jo pehli Surat nazil huwi, Surah Alaq - pehli wahi me 5 ayaat nazil huwe, lekin iss surat ke 19 ayaat hain.[8] Aur ye surat agar hum peechhe se ginenge to 19wi surat hai.[9]
Aur Quran me, Surah al-Muddassir me ata hai ke, uss par 19 hain.[10] Yani dozakh par 19 farishte muqarrar hain.
Lafz-e-Rahmat bhi Quran me 114 baar aya hai aur lafz-e-ar-Rahman 57 martaba aya hai aur ye dono 19 se divisible hain.
Lekin Lafz-e-Raheem 116 baar aya hai jo 19 se divisible nahi hai.[11]
Ye research Dr. Rashad Khalifa ne pesh ki, aur jab unn ke ye 19 ke number per kuch cheezen nahi baitthi jaise lafz-e-Raheem nahi baitth raha hai, aur kuch aur cheezen nahi fit baitth rahi hain, to unhone kaha ke 2 ayaat extra hain.
Phir wo nubuwat ka dawa bhi kar diye.
Ye jo cheezen maine bayan ki hain, wo khud verify kiya hai, aur bhi bohot saari cheezen hain, lekin mere samajh me nahi aaye, to main yahan bayan nahi kar raha hoon.
Jaisa Dr. Israr Ahmed sahab ne kaha ke, iss me kuch haqeeqat hai, kuch cheezen convincing hain, har cheez sahih nahi hai.
Ayaton ki tedad se mutalliq kuch figures hain,
Lafz-e-Bismillah ke letters ke mutalliq hai ke, jis tarah hum Bismillahir Rahmanir Raheem likhte hain, wo agar ginenge to wo 19 huroof hote hain. Ye mujhe samajh me nahi aya, kyun ke, baaz logon ka khayal hai ke, iss me alif chhupa huwa hai. To ye cheezen debatable hai.
Phir huroof-e-muqatte’at se mutalliq aur bhi kayee cheezen uss me shamil hai, wo verify karne par match nahi ho rahe hain.
Quran ke Mathematical Miracle me, 19 number ke awala bhi chand cheezen hain, unn me;
Lafz-e-Shahr singular form me, Quran me 12 waqt aya hai. Waise to iss ka root 21 martaba aya hai, lekin singular form me 12 waqt aya hai.
Lafz-e-Salawaat 5 waqt aya hai, Quran me, halanke uss ka root 99 martaba aya hai.
Lafz-e-Malak 88 martaba aya hai, Quran me, aur lafz-e-Shaitan bhi 88 martaba aya hai.
Phir Surah al-Kahf me, 300 saal tak ashaab-e-Kahf soye rahe kaha, aur phir kaha ke uss me 9 saal ka izafa kar lo, to pata chala ke ye exact farq solar aur lunar calendars me 9 saal ka farq hai.
To iss tarah ki cheezen bhi Quran me maujood hain.
Quran ek Scientific Miracle bhi hai, kayee scientific discoveries jo haal hi me huwi hain, wo Quran me maujood hain.
Taqreeban 1000 ayaat aisi hain, jo science se ta’aloq rakhti hain.
Lafz-e-Samaa ki tafseer me hum science ki tafseel bayan kar chuke hain.
Lafz-e-Qalb me, Lafz-e-Wahi aur Lafz-e-Nafs ki tafseer me hum science ki tafseel bayan kar chuke hain.
Aur bhi hum aagay bayan karte rahenge.
Phir iss ayat ke shuru me humne Quran ke asar ki baat ki thi ke, kis tarha dil-o-dimagh per iss ka asar hota hai aur jo doosri negative cheezein hain unn ke negative effects ke baare mein hum tafseel sunn chuke hain.
Dar asal ek bada challenge logon ke liye ye hai ke, iss duniya ki zindagi ka maqsad kya hai?
Stephen Hawkings, apni kitab “A Brief History of Time” ke conclusion me likhte hain ke, jab ek unified theory bann jayegi, to hum sab mil kar sonch sakte hain ke, Hum aur ye Kayenaat kyun exist karte hai?
Science ke paas iss ka jawab hi nahi hai ke, iss kayenaat ko banane ka maqsad kya hai aur insaan iss zameen par kya kar raha hain?
Iss ka jawab hum hamare duroos me kayee baare de chuke hain ke, iss kayenaat ko banane ka maqsad insaano ki aazmaish hai aur duniya par hamari zindagi ka maqsad hamari aazmaish hai.
Aur Allah Ta’ala farmate hain ke, humne jinno ko aur insaano ko, sirf aur sirf meri ibadat karne ke liye paida kiya hai. Yani Allah ki ibadat karne ke liye hume paida kiya gaya hai.
Phir ye janna bhi zaroori hai ke iss zindagi ko guzarne ka behtareen tariqa kya hai?
Waisey toh iss sawal ka jawab, saray quran mein aur ahadith mein phaila huwa hai, aur hamari ye koshish hai ke, hum inn duroos ke zariye, iss sawal ke jawab ko samjhaate rahenge.
To matlab ye huwa ke, insaan ki zindagi guzaarne ka behtareen tareeqa, Quran me hai aur uss par amal kar ke Rasoolullah (صلى الله عليه وسلم) ne dikha diya, jo hume ahadith se aur seerat se pata chalta hai.
To iss baat ka proof kya hai?
Hamare liye to Quran aur Ahadith kaafee hain proof ke taur par, lekin, jo log inn dono ko nahi maante aur chahte hain ke, doosra koi proof ho, unn ke liye ek proof ye hai ke,
Professor John Calhoun 1968 me, National Institute of Mental Health me ek experiment kiya jis me uss ne chuhon ki ek colony banayee, aur 4 male aur 4 female chuhon ko uss me rakha, khaane aur peene ka intezaam kiya, unn ke alag alag quarters banaye, bimariyon se door rakhne ka intezaam kiya aur chuhon ko koi kha na jaye, iss ka bhi intezaam kiya.
Shuru me to wo chuhon ke liye ek, jannat thi, unn ka population badh raha tha, aur wo achi zindagi guzaar rahe thay, lekin kuch mahino ke baad, chuhon ka behaviour change hone laga, aur dekhte hi dekhte wo apne aap ko self-destruct kar gaye.
Ek waqt unn chuhon ka population 2,200 tak pahunch gaya tha, aur uss ke baad unn ka reproduction me interest khatam ho gaya.
Wo ek doosre ko maar kar khatam kar rahe thay, yahan tak ke ek doosre ko khaa rahe thay. Yani cannibalize kar rahe thay.
Bachhon ka khayal nahi rakh rahe thay aur unn ka bhi qatl kar rahe thay.
Baaz apne khayalon me rehne lagay, unhe bas apni hi fikr thi, wo aish kar rahe thay.
Ye experiment ek waqt nahi 25 waqt dohraya gaya aur har baar yehi result nikla.
Jahan zindagi ki kash-ma-kash na ho, jannat ke jaisa mahol ho, wahan koi bhi community survive nahi kar sakti.
Zindagi ek jaisi rahe to insaan ko maza nahi aata.
Zindagi me challenges na ho to, inn chuhon ka haal ho jata hai.
Baaz log poochhte hain ke, kya Allah Ta’ala sadist hai? kitni poverty hai, kitne logon ko bimariyan hain, kitne log natural disasters se marr jaate hain, waghairah, waghairah.
Allah Ta’ala chahta to sab ko acha rakh sakta tha, kyun nahi rakhta.
Uss ka jawab, ye chuhon ka experiment hai.
Allah ne agar duniya me jannat bana kar dega, to hum ek doosre ko khatam kar lenge.
Jo zindagi iss duniya me Allah ne hume ata ki hai, uss me sab kuch rakha hai. Ache log bhi hain, badmash log bhi hain.
Achai bhi hai, burai bhi hai.
Ameeri bhi hai, ghareebi bhi hai.
Challenges bhi hain, asaniyan bhi hain.
Satisfaction bhi hai, anxiety bhi hai.
Zindagi bhi hai, maut bhi hai.
Hidayat bhi hai, gumrahi bhi hai.
Aur ye Quran hidayat ka challenge deti hai ke, iss jaisa Quran bana lao.
Iss jaisa qanoon bana lao, nahi bana sakte.
Aaj science itni tarakhi kar chuki hai, toh kya iss ko istemal karke iss jaisa kalam bana sakte hain?
Arey, Allah Ta’ala par imaan nahi laate, jab ke inhe pata hai ke, wo na to apni marzi se iss duniya me aaye hain aur na apni marzi se iss duniya se maut ke zariye rawana ho rahe hain.
Quran jo sawalat ke jawab de raha hai, uss ko na sunna chahte hain aur na manna chahte hain.
Jannat insaan ko tab hi milegi, jab wo iss duniya ke test me kamiyaab ho kar aakhirat me dozakh ke azab se bach jayega.
Jannat dynamic hai, wahan iss duniya me jo negative cheezen hain, wahan nahi rahengi, aur wahan jo chaahenge milega aur wo constantly change hota rahega.
Insaan ki fitrat Allah ko pata hai, aur har insaan ki fitrat alag alag hai, har ek ki fitrat ke hisaab se jannat adjusted rahegi.
Agar iss zindagi ke maqsad se behtar koi maqsad hai to batao, baday baday science-daan, kehte hain ke hume nahi maloom.
Jis baat ka jawab maujood hai, uss ko chhorrh kar doosri taraf koshish kiye ja rahe hain.
Lekin ye tayy hai ke, iss jaisa Quran nahi bana sakte.
Aur agar kisi ne himmat kar bhi li, aur nahi bana paaye, toh next aayat mein iss koshish ka result bataya ja rahe hai jo hum In-Sha Allah next saturday sunenge.
Yahan aaj ka dars rok denge.
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 Abu Hurairah that the Messenger of Allah (saw) said:“There will come to the people years of treachery, when the liar will be regarded as honest, and the honest man will be regarded as a liar; the traitor will be regarded as faithful, and the faithful man will be regarded as a traitor; and the Ruwaibidah will decide matters.’ It was said: ‘Who are the Ruwaibidah?’ He said: ‘Vile and base men who control the affairs of the people.’”
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-Shuhadaa par ahadith sunn rahe thay. Aaj ke dars me hum lafz-e-sadiqeen 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, Ad’oo aur Shuhadaake maane jaan chuke hain,
To iss ayat ka aakhri lafz, aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 108 Sadiqeen hai.
Lafz-e-Sadiqeen ka root ya maddah (ص د ق) hai, jis ke maane Truthful ya sachay ke hain. Quran me aata hai ke;
Allah aur uss ke Rasool (صلى الله عليه وسلم) sach kehte hain,[1] ye Surah al-Ahzab ki 22wi ayat me hai.
Surah al-Baqarah me tahweel-e-qibla ke baad farmaya ke, Neki yehi nahi hai ke, tum mashriq ya maghrib ko qibla samajh kar unn ki taraf apna rukh kar lo, balke neki ye hai ke;
Jo iman laye Allah par, aur
Youm-e-akhirat par, aur
Farishton par, aur
Allah ki bheji huwi Kitab par, aur
Nabiyon par, aur
Maal ki Muhabbat ke bawajood, usay kharch kare rishtedaron par, aur
Yateemon par, aur
Mohtaajon par, aur
Musafiron par, aur
Mangne walon par, aur
Gardanein chhurrhane par yani Prisoners of War ko riha karwane par, aur
Namaz qayem kare aur zakat de, aur
Jab ahad kare, wada kare to usay poora kare aur khaas taur par sabr karne walay, faqr-o-faqa me, takleef me aur jung ki halat me,
Ulaaika al-Lazeena Sadaqoo - Yehi log hain jo sachhe hain, aur
Haqeeqat me yehi log Muttaqi hain, yani Allah se darr kar gunahon se bachte huwe, nek amal karne walay yehi hain.[2]
Surah Saba me, kisi cheez ke sach kar dikhane ke maane aaye hain,[3]
Surah az-Zumar me, sach baat ki tasdeeq karne ke maane aaye hain,[4]
Surah Younus me farmaya ke, Aur ye Quran aisa nahi ke jis ko Allah ke siway koi aur iss ko apni taraf se bana laye, ya gadh le, balke ye to tasdeeq karta huwe aya hai, uss ki jo uss ke saamne hai yani uss se pehle ki kitabon ki tasdeeq karta hai aur iss me shariyat ki tafseel hai, aur iss me koi shak nahi ke ye tamam jahano ke paalne walay malik ki taraf se hai.[5] To iss ayat me tasdeeq karne ke maane aaye hain.
Surah al-Waqiya me farmaya ke, Humne tum ko paida kiya hai, to tum iss ko sach nahi maante?[6] Yani iss baat ki tasdeeq kyun nahi karte ke Hum tumhare Rabb hain aur Hum hi tum ko dobara paida kar sakte hain.
Surah al-Maidah me aya hai ke, Qiyamat ke din - Allah Ta’ala farmayenge ke aaj wo din hai ke, Sachon ko unn ki Sachai faidah pahunchayegi, unn ke liye baghaat hain jin ke neechay nehrein beh rahi hongi, wo unn me hamesha hamesha rahenge, Allah unn se razi ho gaya aur wo Allah se razi ho gaye, yehi badi kamiyabi hai.[7]
Surah aal-Imran me Jung-e-Uhud ke mutaliq aya hai ke, Allah ne apna wada sacha kar dikhaya hai, matlab ye ke, Allah ne apna wada poora kiya, jab ke tum unn ko uss ke hukum se qatl kar rahe thay,...[8] to wada poora karne ke maane aaye hain.[9]
Iss lafz ke root ya madde se banay alfazon me;
Lafz-e-Sadeeq bhi hai, jis ke maane dost ke hain.[10]
Lafz-e-Sadaqah bhai hai, jis ke maane khairat, sadaqaat dena, charity dene ke hain.[11]
Lafz-e-Sidq bhi hai, jis ke maane Umda ya behtareen thikane,[12] ya oonche darje,[13] yani sachi aur pakki izzat ke aaye hain. Achai ya izzat ke aaye hain,[14] honorable position ke aaye hain, Nek zikr ke aaye hain.[15]
Quran me, ye lafz jin jin cheezon se wabasta hai, wo hain;
Allah ke sath agreement ya Ahad se wabasta hai.[26]
Iss lafz ke do opposites hain, jhoott bolna[27] aur jhoott gadhna.[28]
Lafz-e-Kizbun asal me opposite hai, Lafz-e-Sidqun ka, ya urdu me kahenge ke Lafz-e-Sidqun zid hai Lafz-e-Kizbun ki. Hum ye baat iss se pehle Lafz-e-Yakziboon ki tafseel me bayan kar chuke hain ke, Quran me lafz-e-Kizbun ko kuch iss tarah samjhaya gaya hai Surah al-Munafiqoon ki pehli ayat me ke,
Aye Nabi (صلى الله عليه وسلم)! Jab Munfiq aap ke paas aate hain to kehte hain, hum gawahi dete hain ke beshak aap (صلى الله عليه وسلم) Allah ke rasool hain, aur Allah janta hai ke yaqeenan aap (صلى الله عليه وسلم) uss ke rasool hain, aur Allah gawahi deta hai ke ye munafiqeen jhoottay hain.[29]
To yahan se pata chala ke, kisi baat ke sach hone ke liye, na sirf zaban se kehna zaroori hai, jaisa ke munafiqeen keh rahe hain, balke dil se manna aur dimagh se tasleem karna bhi zaroori hai, aur sirf baat zaban se sach kehna kaafi nahi hai.
To iss lehaz se Kazbun ke maane honge, zuban se ada ki gayee baat me aur dil-o-dimagh ke tasleem karne me munasibat na hona.
Ab kyun ke, Sidqun,..., Kazbun ki zid hai iss ke maane honge, sach ka zaban se kehna aur dil-o-dimagh se tasleem karna.
Lane’s Lexicon me al-Raghib ke hawale se bataya gaya hai ke, iss baat ka ek aur pehlu ye bhi hai ke, agar kisi shakhs ke paas kisi cheez ke baare me ghalat maloomat ya ghalat information hai, lekin wo uss ki bina par jo usay maloom hai wo baat kar raha hai aur uss ke dil-o-dimagh me uss baat ko maan bhi raha hai, to uss shakhs ko jhootta nahi kahenge, lekin uss ki baat ko ghalat kahenge. Halanke wo shakhs uss ke ilm ke aitebaar se wo sach keh raha hai, lekin baat ghalat keh raha hai.
Iss lafz par ahadith me;
Bukhari ki ahadith, Rasoolullah (صلى الله عليه وسلم) par wahi ki shuruat sache khwabon ke zariye huwi.[30]
Bukhari, al-Adab al-Mufrad, Abu Dawood, an-Nasai ki ahadith, Sahaba (رضي الله عنهم) Rasoolullah (صلى الله عليه وسلم) ke liye as-Saadiq al-Masdooq ka laqab istemaal karte thay,
Misal ke taur par, ye al-Adab al-Mufrad ki hadith jisay Abu Hurairah (رضي الله عنه) ne riwayat kiya, farmaya ke as-Sadiq al-Masdooq yani Sachhe aur qabil-e-etmaad (صلى الله عليه وسلم) ne farmaya, Rahmat uss shakhs se hatta li jaati hai, jis ki qismat me bad-bakhti ho.[31]
Seerat-e-Nabawi (صلى الله عليه وسلم) se pata chalta hai ke, Nubuwwat se pehle hi aap (صلى الله عليه وسلم),..., as-Sadiq ke laqab se jaane jaate thay,[32] al-ameen bhi aap (صلى الله عليه وسلم) ko kaha jaata tha.[33]
Baat Laqab ya kuniye ki chal rahi hai to, Imam Bayhaqi ne Dalail an-Nubuwwa me ek hadith nakhal ki hai, Meraj ke safar se wapas aane ke baad jab aap (صلى الله عليه وسلم) ne logon ko bataya Isra wal Meraj ke baare me to log yaqeen nahi kar paye, baaz log to islam ke dayere se bahar ho gaye, aur wo Abu Bakr (رضي الله عنه) ke paas aaye, aur kaha ke Rasoolullah (صلى الله عليه وسلم) keh rahe hain ke, wo ek hi raat me Bait al-Maqdis ja kar wapas aa gaye hain. Abu Bakr (رضي الله عنه) ne poochha ke kya Rasoolullah (صلى الله عليه وسلم) ne ye kaha hai? Logon ne kaha, haan unhone hi kaha hai, to Abu Bakr (رضي الله عنه) ne kaha ke to phir aap (صلى الله عليه وسلم) ne sach kaha. Logon ne poocha kya aap iss baat par yaqeen karte hain, to unhone ne jawab diya ke, main to iss se bhi zyada hairan kun baat par yaqeen rakhta hoon ke, aap (صلى الله عليه وسلم) ke paas Allah ki taraf se wahi aati hai, jo bhi wo kaam karte hain. Iss waqiye ke baad se Abu Bakr (رضي الله عنه) ko as-Siddiq ke laqab se bulaya jaane laga.[34]
Aur ahadith me, hume ye bhi milta hai ke, Rasoolullah (صلى الله عليه وسلم) Amma Aisha ko Bint as-Siddique, Aye Siddique ki beti keh kar bulaya karte thay.[35]
Bukhari aur Tirmidhi ki ahadith, Khaibar fatah hone ke baad Yahoodiyon ne Rasoolullah (صلى الله عليه وسلم) ko ek bhuna huwa zehar bhara bakra pesh kiya, Rasoolullah (صلى الله عليه وسلم) ne hukum diya ke, tamam yahoodiyon ko jo waha maujood thay jama karo, aur unn ke jama hone par;
Aap (صلى الله عليه وسلم) ne uss se kaha ke, main tum se ek sawal karta hoon, kya tum mujh se sach kahoge? Unhone jawab diya, haan, poochhiye.
Rasoolullah (صلى الله عليه وسلم) ne poochha, batao tumhare walid kaun hain. Unhone kaha ke, hamare walid fulan hai.
Rasoolullah (صلى الله عليه وسلم) ne kaha ke, tum jhoott bol rahe ho, tumhare walid ka naam ye nahi, ye hai. Unhone kaha ke aap (صلى الله عليه وسلم) sahih keh rahe hain.
Rasoolullah (صلى الله عليه وسلم) ne kaha ke, kya ab tum mujh se sach kahoge? Unhone kaha ke, Aye Abul Qasim (صلى الله عليه وسلم)! Aap poochhiye, agar hum jhoott bolenge tab bhi aap pehle ki tarah hume pakad lenge.
Iss par Rasoolullah (صلى الله عليه وسلم) ne unn se poochha ke, dozakhi log kaun hain? Unhone kaha ke, Hum log kuch waqt tak dozakh me rahenge, phir tum log yani ke Musalman, hamare baad dozakh me jaoge.
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, tum uss me zaleel-o-khwar ho jaoge, hum log kabhi bhi uss me nahi jayenge. Phir aap (صلى الله عليه وسلم) ne poochha, kya tumne zehar milaya tha? Unhone kaha, haan hum ne zehar milaya tha.
Aap (صلى الله عليه وسلم) ne poochha, kyun? Unhone kaha ke, agar aap Nabi nahi ho, to hum aap se chhuttkara paa lete, aur agar aap sach me Allah ke Nabi hain, to aap ko zehar se koi nukhsan nahi pahunchega.[36]
Phir Lian ki ahadith hum pichle dars me sunn chuke hain, jis me 4 baar Allah ki qasam khana hota hai mard aur aurat ko apni sadaqat me, apne sacha hone me.[37]
Abu Dawood aur an-Nasai ki ahadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, na apne baap ki qasam khao aur na apni maa ki, balke sirf Allah ki qasam khao agar tum sach keh rahe ho.[38]
To sirf Allah ki qasam khaane ka hukum hai.
Bukhari aur Muslim ki ahadith, Rasoolullah (صلى الله عليه وسلم) ke ghar ke paas kuch log jhagda kar rahe thay, to aap (صلى الله عليه وسلم) bahar tashreef laye aur unn se kaha ke,
Main to sirf ek insaan hoon aur jhagadne walay jab apna muamela mere paas laate hain aur ho sakta hai ke,
Unn me se ek apne muamele ko doosre se behtar qayel aur mutasir karne walay andaaz me behas pesh kare, aur main uss ke haq me apna faisla sunata hoon, ye sonch kar ke wo sach keh raha hai.
Lehaza, agar main kisi musalmaan ka haq kisi doosre ko ghalati se deta hoon, to phir wo aag ka ek tukda hai, jo chaahe usay le jaye aur jo chahe usay chhorrh de.[39]
Bukhari, Muslim aur Tirmidhi ki ahadith, Ibn Sayyad jis ne nabuwwat ka dawa kiya tha, uss se milne Rasoolullah (صلى الله عليه وسلم), Abu Bakr aur Umar (رضي الله عنهما) ke sath jaate hain,
kuch sawal jawab hote hain,
jis par Ibn Sayyad kehta hai ke, 2 jhoottay aur ek sacha yahan khade hain ya 2 sache aur ek jhootta…
To Rasoolullah (صلى الله عليه وسلم) ne farmaya ke yahan se nikal chalo.[40]
Sunan Ibn Majah ki hadith, Jab Rasoolullah (صلى الله عليه وسلم) ke farzand Ibrahim (رضي الله عنه) ka inteqaal huwa, to Rasoolullah (صلى الله عليه وسلم) ro paday, jab Abu Bakr ya Umar (رضي الله عنه) unn ke sath thay taziyat karne ke liye, unhone kaha ke,
aap (صلى الله عليه وسلم) ki ye shaan hai ke aap Allah ke haq ki azmat ka sab se zyada khayal rakhne walay hain.
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, aankhon se aansoo behte hain aur dil ghum-geen hai, lekin zaban se hum aise alfaaz nahi kehenge, jis se Rabb naraz ho.
Agar ye baat na hoti ke Maut ek sacha wada hai, aur ye waday ki cheez yani maut ki wajah se sab alam-e-aakhirat me jama hone walay hain aur baad wala bhi pehle walay ke peechhay jaane wala hai, to Aye Ibrahim! Hume ab jitna ghum huwa hai, uss se kahin zyadah ghum hota aur hum teri wajah se yaqeenan ghamgeen hain.[41]
Pichle dars me hum Bukhari aur Muslim ki ahadith sunn chuke hain ke, har nabi ko maut se pehle ek choice di jaati hai, aur Amma Aisha (رَضِيَ ٱللَّٰهُ عَنْها) farmati hain ke, Rasoolullah (صلى الله عليه وسلم) inteqaal se pehle ki bimari me, khuduri awaaz me kaha ke - Nabiyeen, Siddiqeen, Shuhadaa aur Saliheen ke sath jin par aap ka inaam huwa hai, to Ammah Aisha (رَضِيَ ٱللَّٰهُ عَنْها) farmati hain ke main samajh gayee ke wo choice aap (صلى الله عليه وسلم) ko de di gayee.[42]
al-Adab al-Mufrad, Jami at-Tirmidhi, Musnad Ahmad ki ahadith, Rasoolullah (صلى الله عليه وسلم) ke inteqaal ke baad Abu Bakr as-Siddiq (رضي الله عنه) ne farmaya ke, Rasoolullah (صلى الله عليه وسلم) issi jagah khade thay hijrat ke pehle saal, aur farmaya ke,
Sachai ko, Haq ko pakad lo, kyun ke, yehi neki hai - aur ye dono cheezen insaan ko jannat me le jaate hain.
Aur jhoott se bacho, kyun ke, ye bohot bada gunah hai aur ye dono cheezen insaan ko dozakh me le jaate hain.
Aur Allah se aafiyat maango, kyun ke, iss se badi koi cheez insaan ko nahi milti, iman ke alawa.
Aur apas me rishte na todo.
Ek doosre se munh na modo aur na hi ek doosre se hasad karo.
Aur apas me ek doosre se dushmani na rakho.
Aur Allah ke baday bann kar, ek doosre ke bhai bann kar zindagi guzaro.[43]
Ibn Majah ki hadith, Rasoolullah (صلى الله عليه وسلم) ne maut ko sacha wada kaha, jo ttalne wala nahi.[44]
Bukhari ki hadith, Rasoolullah (صلى الله عليه وسلم) ek waqt Abu Bakr, Umar aur Uthman (رضي الله عنهم) ke sath Uhud pahad par charrhe aur wo larzne laga. Rasoolullah (صلى الله عليه وسلم) ne farmaya, tham ja Aye Uhud, kyun ke, tujh par ek nabi, ek siddiq aur do shuhadaa khade hain.[45]
Sahih Muslim ki hadith, ek waqt Rasoolullah (صلى الله عليه وسلم) Hira ke pahad par thay, Abu Bakr, Umar, Uthman, 'Ali, Talha, Zubair aur Sa'd b. Abi Waqqas (رضي الله عنهم) ke sath aur wo larazne laga, to aap (صلى الله عليه وسلم) ne farmaya ke, Tham ja Aye Hira! Tujh par ek nabi, ek siddiq aur ek shaheed khade hain.[46]
Bukhari ki ek lambi hadith me, Abu Bakr ke sadiq hone ya sacha hone ki baat recorded hai.[47]
al-Adab al-Mufrad ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, ek sachay shakhs ko kisi par lanat nahi karna chahiye.[48]
Sahih Muslim ki hadith, ek Yahoodi mard aur aurat ko Rasoolullah (صلى الله عليه وسلم) ki khidmat me pesh kiya gaya jinhone zina kiya tha. Aap (صلى الله عليه وسلم) ne unn se poochha ke Taurait me iss gunah ki kya saza hai?
Yahoodiyon ne jawab diya ke, Hum unn ke chehre kaale kar dete hain aur unhe gadhe par bittha kar shehr me ghumate hain.
Rasoolullah (صلى الله عليه وسلم) ne farmaya, Taurait le aao agar tum sachhe ho.
Wo Taurait ko la kar parrhte hain, yahan tak ke jab wo rajam yani stoning ya pathar maar kar qatl kar dene ki saza se mutaliq ayat par pahunche to parhhne wale ne rajam ke hukum wali Taurait ki ayat par apna hath rakh kar, ayat ke agay aur peechay ke hissay parrhe.
Abdullah bin Salim (رضي الله عنه) jo uss waqt Rasoolullah (صلى الله عليه وسلم) ke sath thay, kaha ke, aap (صلى الله عليه وسلم) parrhne walay ko apna hath hattane ka hukum dijiye.
Jab uss ne hath hattaya to rajam ki ayat uss ke hath ke neeche thi.
To Rasoolullah (صلى الله عليه وسلم) ne Taurait ke mutabiq unn do yahoodiyon ko rajam karne ka hukum diya…[49]
Sunan Ibn Majah ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, logon par kayee saal aise ayenge, jab jhoottay ko sachha samjha jayega aur sachhay shakhs ko jhootta samjha jayega, ghaddar ko wafadar samjha jayega aur wafadaar ko ghaddar. Aur Ruwaibida logon ke mamelaat ko tayy karenge. Poochha gaya ke, ye Ruwaibidah kaun hain? Aap (صلى الله عليه وسلم) ne farmaya ke, Haqeer aur Kameene log jo logon ke muamelaat par qaaboo pa lenge.[50]
To ye thi Qurani ayaat aur ahadith lafz-e-Sadiqeen par, Yahan aaj ka dars rok denge, next saturday hum iss ayat ke conclusion ki baat karenge, In Sha Allah.
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
[30] Narrated `Aisha:The commencement of (the Divine Inspirations to) Allah's Apostle 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 exists), has created man from a clot. Read! And your Lord is Most Generous, Who has taught (the writing) by the pen. (96.1-4)
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، ح وَقَالَ اللَّيْثُ حَدَّثَنِي عُقَيْلٌ، قَالَ مُحَمَّدُ أَخْبَرَنِي عُرْوَةُ، عَنْ عَائِشَةَ ـ رضى الله عنها. أَوَّلُ مَا بُدِئَ بِهِ رَسُولُ اللَّهِ صلى الله عليه وسلم الرُّؤْيَا الصَّادِقَةُ جَاءَهُ الْمَلَكُ فَقَالَ {اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ * خَلَقَ الإِنْسَانَ مِنْ عَلَقٍ * اقْرَأْ وَرَبُّكَ الأَكْرَمُ * الَّذِي عَلَّمَ بِالْقَلَمِ}
[31] Abu Hurayra said, I heard the Prophet, may Allah bless him and grant him peace, the truthful confirmed one, Abu'l-Qasim, may Allah bless him and grant him peace, say, 'Mercy is only removed from the one who is destined for wretchedness’.
حَدَّثَنَا آدَمُ، قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ مَنْصُورٍ، سَمِعْتُ أَبَا عُثْمَانَ مَوْلَى الْمُغِيرَةِ بْنِ شُعْبَةَ يَقُولُ: سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم الصَّادِقَ الْمَصْدُوقَ أَبَا الْقَاسِمِ صلى الله عليه وسلم يَقُولُ: لاَ تُنْزَعُ الرَّحْمَةُ إِلا مِنْ شَقِيٍّ. حكم: حـسـن (الألباني)
[32] Nadwi, Abul Hasan A. n.d. Muhammad (SAWS) The Last Prophet. Rae Bareli, UP: Sayyid Ahmad Shaheed Academy. Page 23
[33] Lings, Martin. 2006. Muhammad: His Life Based on the Earliest Sources. Vermont: Inner Traditions/Bear. Page 34
[34] Aisha reported: After the Prophet, peace and blessings be upon him, was miraculously taken by night to the furthest mosque in Jerusalem, the people began to talk about it. Some of them renounced their faith and belief in him. They sought Abu Bakr and they said, “Have you heard that your friend imagined he was taken by night to the sacred house?” Abu Bakr said, “Did he say that?” They said yes. Abu Bakr said, “If he said it, he has spoken the truth.” They said, “Do you believe he went by night to the sacred house and returned before morning?” Abu Bakr said, “Yes. Verily, I believe what is even more astonishing than that. I believe he has received messages from heaven for everything he does.” For this reason, Abu Bakr was named the Truthful, al-Siddiq.
[35] It was narrated that ‘Aishah said: “I said: ‘O Messenger of Allah, ‘And those who give that (their charity) which they give (and also do other good deeds) with their hearts full of fear.” [23:60] Is this the one who commits adultery, steals and drinks alcohol?’ He said: ‘No, O daughter of Abu Bakr’ – O daughter of Siddiq – rather it is a man who fasts and gives charity and prays, but he fears that those will not be accepted from him.’”
[36] Narrated Abu Huraira: When Khaibar was conquered, a roasted poisoned sheep was presented to the Prophet as a gift (by the Jews). The Prophet ordered, "Let all the Jews who have been here, be assembled before me." The Jews were collected and the Prophet said (to them), "I am going to ask you a question. Will you tell the truth?" They said, "Yes." The Prophet asked, "Who is your father?" They replied, "So-and-so." He said, "You have told a lie; your father is so-and-so." They said, "You are right." He said, "Will you now tell me the truth, if I ask you about something?" They replied, "Yes, O Abu Al-Qasim; and if we should tell a lie, you can realize our lie as you have done regarding our father." On that he asked, "Who are the people of the (Hell) Fire?" They said, "We shall remain in the (Hell) Fire for a short period, and after that you will replace us." The Prophet said, "You may be cursed and humiliated in it! By Allah, we shall never replace you in it." Then he asked, "Will you now tell me the truth if I ask you a question?" They said, "Yes, O Abu Al-Qasim." He asked, "Have you poisoned this sheep?" They said, "Yes." He asked, "What made you do so?" They said, "We wanted to know if you were a liar in which case we would get rid of you, and if you are a prophet then the poison would not harm you."
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، قَالَ حَدَّثَنِي سَعِيدٌ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ لَمَّا فُتِحَتْ خَيْبَرُ أُهْدِيَتْ لِلنَّبِيِّ صلى الله عليه وسلم شَاةٌ فِيهَا سُمٌّ فَقَالَ النَّبِيُّ صلى الله عليه وسلم " اجْمَعُوا إِلَىَّ مَنْ كَانَ هَا هُنَا مِنْ يَهُودَ ". فَجُمِعُوا لَهُ فَقَالَ " إِنِّي سَائِلُكُمْ عَنْ شَىْءٍ فَهَلْ أَنْتُمْ صَادِقِيَّ عَنْهُ ". فَقَالُوا نَعَمْ. قَالَ لَهُمُ النَّبِيُّ صلى الله عليه وسلم " مَنْ أَبُوكُمْ ". قَالُوا فُلاَنٌ. فَقَالَ " كَذَبْتُمْ، بَلْ أَبُوكُمْ فُلاَنٌ ". قَالُوا صَدَقْتَ. قَالَ " فَهَلْ أَنْتُمْ صَادِقِيَّ عَنْ شَىْءٍ إِنْ سَأَلْتُ عَنْهُ " فَقَالُوا نَعَمْ يَا أَبَا الْقَاسِمِ، وَإِنْ كَذَبْنَا عَرَفْتَ كَذِبَنَا كَمَا عَرَفْتَهُ فِي أَبِينَا. فَقَالَ لَهُمْ " مَنْ أَهْلُ النَّارِ ". قَالُوا نَكُونُ فِيهَا يَسِيرًا ثُمَّ تَخْلُفُونَا فِيهَا. فَقَالَ النَّبِيُّ صلى الله عليه وسلم " اخْسَئُوا فِيهَا، وَاللَّهِ لاَ نَخْلُفُكُمْ فِيهَا أَبَدًا ـ ثُمَّ قَالَ ـ هَلْ أَنْتُمْ صَادِقِيَّ عَنْ شَىْءٍ إِنْ سَأَلْتُكُمْ عَنْهُ ". فَقَالُوا نَعَمْ يَا أَبَا الْقَاسِمِ. قَالَ " هَلْ جَعَلْتُمْ فِي هَذِهِ الشَّاةِ سُمًّا ". قَالُوا نَعَمْ. قَالَ " مَا حَمَلَكُمْ عَلَى ذَلِكَ ". قَالُوا أَرَدْنَا إِنْ كُنْتَ كَاذِبًا نَسْتَرِيحُ، وَإِنْ كُنْتَ نَبِيًّا لَمْ يَضُرَّكَ.
[38] Narrated AbuHurayrah: The Prophet (saws) said: Do not swear by your fathers, or by your mothers, or by rivals to Allah; and swear by Allah only, and swear by Allah only when you are speaking the truth.
حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُعَاذٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا عَوْفٌ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " لاَ تَحْلِفُوا بِآبَائِكُمْ وَلاَ بِأُمَّهَاتِكُمْ وَلاَ بِالأَنْدَادِ وَلاَ تَحْلِفُوا إِلاَّ بِاللَّهِ وَلاَ تَحْلِفُوا بِاللَّهِ إِلاَّ وَأَنْتُمْ صَادِقُونَ ". حكم: صحيح (الألباني)
[39] Narrated Um Salama:The Prophet heard the voices of some people quarreling near his gate, so he went to them and said, "I am only a human being and litigants with cases of disputes come to me, and maybe one of them presents his case eloquently in a more convincing and impressive way than the other, and I give my verdict in his favor thinking he is truthful. So if I give a Muslim's right to another (by mistake), then that (property) is a piece of Fire, which is up to him to take it or leave it."
[40] Abu Sa'id reported that Allah's Messenger (may peace be upon him) met him (Ibn Sayyad) and so did Abu Bakr and 'Umar on some of the roads of Medina. Allah's Messenger (may peace be upon him) said:Do you bear testimony to the fact that I am the Messenger of Allah? Thereupon he said: Do you bear testimony to the fact that I am the messenger of Allah? Thereupon Allah's Messenger (may peace be upon him) said: I affirm my faith in Allah and in His Angels and in His Books, and what do you see? He said: I see the throne over water. Whereupon Allah's Messenger (may peace be upon him) said: You see the throne of Iblis upon the water, and what else do you see? He said: I see two truthfuls and a liar or two liars and one truthful. Thereupon Allah's Messenger (may peace be upon him) said: Leave him He has been confounded.
"حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا سَالِمُ بْنُ نُوحٍ، عَنِ الْجُرَيْرِيِّ، عَنْ أَبِي نَضْرَةَ، عَنْ أَبِي سَعِيدٍ، قَالَ لَقِيَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم وَأَبُو بَكْرٍ وَعُمَرُ فِي بَعْضِ طُرُقِ الْمَدِينَةِ فَقَالَ لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم "" أَتَشْهَدُ أَنِّي رَسُولُ اللَّهِ "" . فَقَالَ هُوَ أَتَشْهَدُ أَنِّي رَسُولُ اللَّهِ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم "" آمَنْتُ بِاللَّهِ وَمَلاَئِكَتِهِ وَكُتُبِهِ مَا تَرَى "" . قَالَ أَرَى عَرْشًا عَلَى الْمَاءِ . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم "" تَرَى عَرْشَ إِبْلِيسَ عَلَى الْبَحْرِ وَمَا تَرَى "" . قَالَ أَرَى صَادِقَيْنِ وَكَاذِبًا أَوْ كَاذِبَيْنِ وَصَادِقًا . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم "" لُبِسَ عَلَيْهِ دَعُوهُ "" .
[41] It was narrated that Asma’ bint Yazid said: “When Ibrahim, the son of the Messenger of Allah (SAW), died, the Messenger of Allah (SAW) wept. The one who was consoling him, either Abu Bakr or ‘Umar, said to him: ‘You are indeed the best of those who glorify Allah with what is due to him.’ The Messenger of Allah (SAW) said: ‘The eye weeps and the heart grieves, but we do not say anything that angers the Lord. Were it not that death is something that inevitably comes to all, and that the latter will surely join the former, then we would have been more than we are, verily we grieve for you.’”
حَدَّثَنَا سُوَيْدُ بْنُ سَعِيدٍ، حَدَّثَنَا يَحْيَى بْنُ سُلَيْمٍ، عَنِ ابْنِ خُثَيْمٍ، عَنْ شَهْرِ بْنِ حَوْشَبٍ، عَنْ أَسْمَاءَ بِنْتِ يَزِيدَ، قَالَتْ لَمَّا تُوُفِّيَ ابْنُ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ إِبْرَاهِيمُ بَكَى رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ فَقَالَ لَهُ الْمُعَزِّي - إِمَّا أَبُو بَكْرٍ وَإِمَّا عُمَرُ - أَنْتَ أَحَقُّ مَنْ عَظَّمَ اللَّهَ حَقَّهُ . قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " تَدْمَعُ الْعَيْنُ وَيَحْزَنُ الْقَلْبُ وَلاَ نَقُولُ مَا يُسْخِطُ الرَّبَّ لَوْلاَ أَنَّهُ وَعْدٌ صَادِقٌ وَمَوْعُودٌ جَامِعٌ وَأَنَّ الآخِرَ تَابِعٌ لِلأَوَّلِ لَوَجَدْنَا عَلَيْكَ يَا إِبْرَاهِيمُ أَفْضَلَ مِمَّا وَجَدْنَا وَإِنَّا بِكَ لَمَحْزُونُونَ " .
[42] She said: I heard God's messenger say, "No prophet becomes ill without being given his choice between this world and the next. "During his complaint of which he died he was afflicted by severe hoarseness, and I heard him say, "With those of the prophets, upright, martyrs and pious ones to whom Thou hast shown favour," so I knew that he had been given his choice. [Bukhari and Muslim]
[43] Awsat bin Ismail has narrated that he heard Abu Bakr (ra) say after the death of the Prophet (saws) “This is the very place where the Prophet (saws), had stood in the first year of Hijrah”. Saying that, he began to weep and added, "Hold on to truth because that is piety and both these things will carry a man to paradise. And, keep away from falsehood because it is a very grave sin and both of them will carry one to hell. And ask Allah for security because nothing greater than it is given to anyone apart from belief, and do not sever ties among yourselves. Do not turn your backs to one another nor be jealous of one another. And do not harbor mutual hatred. And, live as slaves of Allah, brothers of one another."
[44] It was narrated that Asma’ bint Yazid said:“When Ibrahim, the son of the Messenger of Allah (SAW), died, the Messenger of Allah (SAW) wept. The one who was consoling him, either Abu Bakr or ‘Umar, said to him: ‘You are indeed the best of those who glorify Allah with what is due to him.’ The Messenger of Allah (SAW) said: ‘The eye weeps and the heart grieves, but we do not say anything that angers the Lord. Were it not that death is something that inevitably comes to all, and that the latter will surely join the former, then we would have been more than we are, verily we grieve for you.’”
حَدَّثَنَا سُوَيْدُ بْنُ سَعِيدٍ، حَدَّثَنَا يَحْيَى بْنُ سُلَيْمٍ، عَنِ ابْنِ خُثَيْمٍ، عَنْ شَهْرِ بْنِ حَوْشَبٍ، عَنْ أَسْمَاءَ بِنْتِ يَزِيدَ، قَالَتْ لَمَّا تُوُفِّيَ ابْنُ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ إِبْرَاهِيمُ بَكَى رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ فَقَالَ لَهُ الْمُعَزِّي - إِمَّا أَبُو بَكْرٍ وَإِمَّا عُمَرُ - أَنْتَ أَحَقُّ مَنْ عَظَّمَ اللَّهَ حَقَّهُ . قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " تَدْمَعُ الْعَيْنُ وَيَحْزَنُ الْقَلْبُ وَلاَ نَقُولُ مَا يُسْخِطُ الرَّبَّ لَوْلاَ أَنَّهُ وَعْدٌ صَادِقٌ وَمَوْعُودٌ جَامِعٌ وَأَنَّ الآخِرَ تَابِعٌ لِلأَوَّلِ لَوَجَدْنَا عَلَيْكَ يَا إِبْرَاهِيمُ أَفْضَلَ مِمَّا وَجَدْنَا وَإِنَّا بِكَ لَمَحْزُونُونَ " .
[46] Abu Huraira reported that Allah's Messenger (may peace be upon him) was on the mountain of Hira' that it stirred; thereupon Allah's Messenger (may peace be upon him) said:Hira! be calm, for there is none upon you but a Prophet, a Siddiq, a Shahid, and there were upon it Allah's Prophet (may peace be upon him), Abu Bakr, 'Umar, Uthman, 'Ali, Talha, Zubair, Sa'd b. Abi Waqqas (Allah be pleased witli them).
حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ يَزِيدَ بْنِ خُنَيْسٍ، وَأَحْمَدُ بْنُ يُوسُفَ الأَزْدِيُّ، قَالاَ حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ، حَدَّثَنِي سُلَيْمَانُ بْنُ بِلاَلٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ سُهَيْلِ، بْنِ أَبِي صَالِحٍ عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ عَلَى جَبَلِ حِرَاءٍ فَتَحَرَّكَ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم "" اسْكُنْ حِرَاءُ فَمَا عَلَيْكَ إِلاَّ نَبِيٌّ أَوْ صِدِّيقٌ أَوْ شَهِيدٌ "" . وَعَلَيْهِ النَّبِيُّ صلى الله عليه وسلم وَأَبُو بَكْرٍ وَعُمَرُ وَعُثْمَانُ وَعَلِيٌّ وَطَلْحَةُ وَالزُّبَيْرُ وَسَعْدُ بْنُ أَبِي وَقَّاصٍ رضى الله عنهم ."
[49] Bring Torah if truthful Abdullah b. 'Umar reported that a Jew and a Jewess were brought to Allah's Messenger (may peace be upon him) who had committed adultery. Allah's Messenger (may peace be upon him) came to the Jews and said:What do you find in Torah for one who commits adultery? They said: We darken their faces and make them ride on the donkey with their faces turned to the opposite direction (and their backs touching each other), and then they are taken round (the city). He said: Bring Torah if you are truthful. They brought it and recited it until when they came to the verse pertaining to stoning, the person who was reading placed his hand on the verse pertaining to stoning, and read (only that which was) between his hands and what was subsequent to that. Abdullah b. Salim who was at that time with the Messenger of Allah (may peace be upon him) said: Command him (the reciter) to lift his hand. He lifted it and there was, underneath that, the verse pertaining to stoning. Allah's Messenger (may peace be upon him) pronounced judgment about both of them and they were stoned. Abdullah b. 'Umar said: I was one of those who stoned them, and I saw him (the Jew) protecting her (the Jewess) with his body.
حَدَّثَنِي الْحَكَمُ بْنُ مُوسَى أَبُو صَالِحٍ، حَدَّثَنَا شُعَيْبُ بْنُ إِسْحَاقَ، أَخْبَرَنَا عُبَيْدُ اللَّهِ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ، أَخْبَرَهُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم أُتِيَ بِيَهُودِيٍّ وَيَهُودِيَّةٍ قَدْ زَنَيَا فَانْطَلَقَ رَسُولُ اللَّهِ صلى الله عليه وسلم حَتَّى جَاءَ يَهُودَ فَقَالَ " مَا تَجِدُونَ فِي التَّوْرَاةِ عَلَى مَنْ زَنَى " . قَالُوا نُسَوِّدُ وُجُوهَهُمَا وَنُحَمِّلُهُمَا وَنُخَالِفُ بَيْنَ وُجُوهِهِمَا وَيُطَافُ بِهِمَا . قَالَ " فَأْتُوا بِالتَّوْرَاةِ إِنْ كُنْتُمْ صَادِقِينَ " . فَجَاءُوا بِهَا فَقَرَءُوهَا حَتَّى إِذَا مَرُّوا بِآيَةِ الرَّجْمِ وَضَعَ الْفَتَى الَّذِي يَقْرَأُ يَدَهُ عَلَى آيَةِ الرَّجْمِ وَقَرَأَ مَا بَيْنَ يَدَيْهَا وَمَا وَرَاءَهَا فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ سَلاَمٍ وَهْوَ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم مُرْهُ فَلْيَرْفَعْ يَدَهُ فَرَفَعَهَا فَإِذَا تَحْتَهَا آيَةُ الرَّجْمِ فَأَمَرَ بِهِمَا رَسُولُ اللَّهِ صلى الله عليه وسلم فَرُجِمَا . قَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ كُنْتُ فِيمَنْ رَجَمَهُمَا فَلَقَدْ رَأَيْتُهُ يَقِيهَا مِنَ الْحِجَارَةِ بِنَفْسِهِ .
[50] It was narrated from Abu Hurairah that the Messenger of Allah (saw) said:“There will come to the people years of treachery, when the liar will be regarded as honest, and the honest man will be regarded as a liar; the traitor will be regarded as faithful, and the faithful man will be regarded as a traitor; and the Ruwaibidah will decide matters.’ It was said: ‘Who are the Ruwaibidah?’ He said: ‘Vile and base men who control the affairs of the people.’”
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-Shuhadaa par Qurani ayaat ki tafseel sunn rahe thay. Aaj ke dars me hum issi lafz par hum ahadith 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.
To lafz-e-Shuhadaa ke doosre hissay me iss lafz par jo ahadith aayi hain, unn me;
Ahmad aur an-Nasai ki ahadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Qiyamat ke din behas hogi, Shuhadaa aur unn logon ke beech-jisay aam maut aayi hogi, yani ke wo apne bistar par inteqaal kar gaye honge,
Kis baare me behas hogi?
Unn logon ke baare me jis ki maut plague ya kisi waba ki wajah se huwi hogi.
Shuhadaa kahenge ke, ye hamare bhaiyon ki maut hamari tarah ki hai, aur
Jin ki natural tareeqe se maut huwi, wo kahenge ke inn ki maut hamari tarah ki hai, kyun ke, inn ki maut bhi bistar par huwi.
Allah (ربُّ الْعِزَّت) farmayenge ke, unn ke zakhmon ko dekho, aur agar unn ke zakham shaheedon ke zakhmon ki tarah ke hai to inn ka shumar shaheedon me hoga aur unn ke zakham shaheedon ki tarah ke honge.
Matlab ye hai ke, jo waba ki wajah se mara gaya, wo bhi shaheed hai.[1]
Nasai ki ek aur hadith me ata hai ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, jis kisi ki maut paytt ki bimari ki wajah se huwi, usay Qabr ka azab nahi hoga.[2]
Bukhari, Muslim, Muwatta Imam Malik, Ibn Majah ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne Sahaba (رضي الله عنهم) se poochha ke, tumhari nazar me shaheed kaun hai, unhone jawab diya ke, jo Allah ki raah me mara jaye. To aap (صلى الله عليه وسلم) ne farmaya ke, aise to meri ummat me bohot kum shuhadaa honge, iss par Sahaba (رضي الله عنهم) ne poochha ke, ya Rasoolullah, to phir shaheed kaun hai? Ye chand ahadith ko jama karke shuhadaa ki list tayyar ki hai, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke,
Wo jo Allah ki raah me qatl ho jaye wo shaheed hai,
Allah ke raaste me fitri ya natural taur par marne wala shaheed hai,
Ta’oon ya waba ya plague se marne wala shaheed hai,
Ibn Majah aur Tirmidhi ki ahadith, jisay Sheikh al-Albani ne Silsaluts Saheeha me Sahih kaha hai, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, ek imandar aur qabil-e-etemaad Musalman tajir, Qiyamat ke din Shuhadaa ke sath utthaya jayega.[7]
Matlab ye ke inn ka darja bhi shaheed ke barabar ka hai, kyun ke, koi asaan kaam nahi hai, nek, qabil-e-etemaad aur imaandaar tajir banna.
Aur aaj kal to baghair sood ke tijarat karna mushkil hi nahi, na-mumkin ke qareeb hai.
To jo bank se qarza liye baghair, interest diye baghair tijarat karega to wo Allah ke raaste me jihad karne se kum kaam nahi hai.
Halal stocks ke naam par aisi, aisi companies ke stock khareed rahe hain, jis ke baare me ye sabit hai ke wo sood me mubtala hain.
To har taraf se sood me mulawwis ho chuke hain, aur hamare ulama par iss ki zimmadari jaati hai, hindustan me darul harb keh kar, sood ko halal kar liya hai hum ne. Aur ab pareshan ho rahe hain.
To ye tamam cheezon ka khayal karte huwe, koi halal rizq kama raha hai, aur takleef uttha kar tijarat kar raha hai to wo mere nazdeek jihad kar raha hai.
Muslim, Nasai, Tirmidhi, Abu Dawood aur Ibn Majah ki ahadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, agar koi shakhs sache dil se Allah Ta’ala se shahadat maange, to Allah (تبارک وتعالیٰ) usay Shahadat ke qareeb pahuncha dega, phir chahe uss ki maut apne bistar par hi kyun na ho.[8]
Uhud ki jung shuru hone se pehle kuch logon ne Sharab pi thi, ussi din unn ki shahadat ho gayee, ab ye sharab haram hone se pehle ka waqiya hai.[9]
Sharab 3 stages me haram ki gayee, iss par hum pehle bhi baat kar chuke hain, to final hurmat sharab ki Rasoolullah (صلى الله عليه وسلم) ke inteqaal se pehle aayee, to jo log sharab ki adat ko chhorrhe nahi thay, wo piya karte thay.
Abu Dawood ki hadith, Shuhadaa-e-Uhud ko ghusl nahi diya gaya, unn ke khoon ke sath unhe dafnaya gaya, unn par namaz-e-janazah nahi parrhi gayee.[10]
Ek aur hadith me ata hai ke, yehi mamela tha, shuhadaa ko baghair ghusl ke shahadat ke kapdon me dafan kiya jata tha.
Abu Dawood hi ki hadith Uhud ki jung khatam hone ke baad, Rasoolullah (صلى الله عليه وسلم) apne chacha Hamza (رضي الله عنه) ki mayyat ko dekha jo maskh ki huwi thi, Rasoolullah (صلى الله عليه وسلم) ne janaze ki namaz kisi shaheed ki nahi parrhi, siway Hamza (رضي الله عنه) ki mayyat ke.[11]
Musnad Ahmad ki ek lambi hadith me aya hai ke, Qiyamat ke din log pareshan honge, wo Adam (عَلَيْهِ ٱلسَّلَام) ke paas jayenge shifa’at ke liye, wo Nooh (عَلَيْهِ ٱلسَّلَام) ke paas, phir Ibrahim (عَلَيْهِ ٱلسَّلَام) ke paas, phir Musa (عَلَيْهِ ٱلسَّلَام) ke paas, phir Isa (عَلَيْهِ ٱلسَّلَام) ke paas se hote huwe Muhammadur Rasoolullah (صلى الله عليه وسلم) ke paas ayenge. Rasooullah (صلى الله عليه وسلم) sajde me girr jayenge, aap se kaha jayega ke, apna sarr utthaiyye aur maangiye kya maangte ho, aap (صلى الله عليه وسلم) phir sajde me girr jayenge, do se teen baar ye mamela hoga aur aap (صلى الله عليه وسلم) ko khaas kalimaat sikhaye jayenge aur aap Allah se dua karenge, jis ke baad Siddiqeen, Anbiya aur Shuhadaa sab shifa’at karenge logon ko dozakh ki aag se nikaal kar jannat me daalne ke liye…[12]
Muslim aur Abu Dawood ki ahadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, jo shakhs logon par lanat bhejta rehta hai, Qiyamat ke din uss ki na to gawahi qubool ki jayegi aur na Shifa’at.[13]
Phir Tirmidhi ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Shaheedon ki rooh jannat me sabz ya hare parindon me hogi, jo Jannat ke phalon ya darakhton se lattak rahe honge.[14]
Bukhari ki hadith, Rasoolullah (صلى الله عليه وسلم) ko khwaab me shuhadaa ka jannat me ghar dikhaya gaya, aap (صلى الله عليه وسلم) farmate hain ke, uss se behtar ghar maine nahi dekha.[15]
Tirmidhi, Abu Dawood aur Nasai ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, agar koi shakhs oonttni ke do doodhne ke darmiyan ka waqt Allah ki raah me ladhta hai, to jannat uss ke liye tayy kar di jaati hai. Aur agar koi Allah ke raaste me zakhmi hota hai ya koi museebat aa jaati hai to wo qiyamat ke din uss ka rang zafraani hoga, aur uss ki khushboo mishk ki tarah hogi aur uss par shaheedon ki mohr hogi.[16]
Yeh do doodhna kya hai?
Arab me ye tareeqa tha ke, oonttni ka doodh dhoya ya nithara jata tha, phir uss ke bachhde ko doodh pilaya jata tha, phir baqi ka doodh dhoya jata tha. To ye jitni dayr hoti hai, agar itni dayr tak koi jung me shamil ho jaye to jannat uss ke liye tayy kar di jaati hai.
Bukhari aur Muslim ki hadith, Amma Aisha (رَضِيَ ٱللَّٰهُ عَنْها) farmati hain ke, Har nabi ko inteqaal se pehle ek choice di jaati hai, iss duniya ya aakhirat ki, maine Rasoolullah (صلى الله عليه وسلم) ko aakhri waqt kehte suna ke, “Anbiya, Siddiqeen, Shuhadaa aur Saliheen ke sath jin par Tu ne Ihsan kiya hai” Amma (رَضِيَ ٱللَّٰهُ عَنْها) farmati hain ke, ye sunte hi main samajh gayee ke, wo choice Rasoolullah (صلى الله عليه وسلم) ko de di gayee hai.[17]
Abu Dawood ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Qiyamat ke din, kuch log ayenge jo na to Nabi honge aur na Shaheed, balke Anbiya aur Shuhadaa unn par rashk karenge, Sahaba (رضي الله عنهم) ne aap (صلى الله عليه وسلم) se poochha ke ye kaun log honge, to aap (صلى الله عليه وسلم) ne farmaya ke, ye wo log hain jo Allah ki Rooh (yani ke Quran ke) khatir ya Allah ki khatir, ek doosre se Muhabbat karte thay, unn ke chehre chamak rahe honge aur unhe noor ke mimbaron par bitthaya jayega. [18]
Ab ye ahadith gawahi se mutalliq hain,
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, momineen jo hain zameen par Allah (تبارک وتعالیٰ) ke gawah hain;
Ek mayyat guzri, to logon ne uss ke baare me achhi baatein kahi, to aap (صلى الله عليه وسلم) ne farmaya ke, uss par wajib hai,
Phir ek aur mayyat guzri, to logon ne uss ke baare me buri baatein kahi, to aap (صلى الله عليه وسلم) ne farmaya ke, uss par wajib hai,
Umar (رضي الله عنه) jo wahan baitthe thay, unhone poochha ke, kya wajib hai?
To aap (صلى الله عليه وسلم) ne farmaya ke, jis ke baare me tum ne achha kaha, uss par jannat wajib hai aur tumne jis ke baare me bura kaha uss par dozakh wajib hai, kyun ke, momineen Allah ke gawah hain is zameen par.[19]
Ibn Majah ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, anqareeb tum ahle jahannam aur jannat walon me farq kar sakoge, poochha gaya ke, wo kaise? To Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, ek doosre ki tareef se aur mazammat se, condemnation se, buray tabsare ke zariye. Tum Allah Ta’ala ke gawah ho iss zameen par.[20]
Tirmidhi aur Muslim ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, bahtareen gawah wo hai, jo poochhne se pehle apni gawahi pesh kare.[21]
Tirmidhi ki hi hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, behtareen zamana mera zamana hai, phir uss ke baad ka zamana, phir uss ke baad ka zamana, phir jhoot phail jayega aur ek shakhs gawahi dega jab ke uss se gawahi talab nahi ki gayi thi, aur ek aadmi qasam khayega, jab ke qasam nahi maangi gayi hogi.[22]
Bukhari aur Ibn Majah ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Qiyamat ke din Nuh (عَلَيْهِ ٱلسَّلَام) aur unn ki qaum aayegi aur Allah (تبارک وتعالیٰ) Nuh (عَلَيْهِ ٱلسَّلَام) se poochhenge ke, kyun tumne mera paigham logon tak pahuncha diya tha, Nuh (عَلَيْهِ ٱلسَّلَام) kahenge ke, haan maine pahuncha diya.
Phir Allah Ta’ala, Nuh (عَلَيْهِ ٱلسَّلَام) ki qaum se sawal karenge ke, kya Nuh (عَلَيْهِ ٱلسَّلَام) ne mera paigham tum tak pahuncha diya tha? Qaum kahegi ke, Nahi, hamare paas to tera koi nabi nahi aya.
Phir Allah Ta’ala, Nuh (عَلَيْهِ ٱلسَّلَام) se poochhenge ke, tumhare paas koi gawah hai, to wo kahenge ke, Muhammadur Rasoolullah (صلى الله عليه وسلم) aur unn ki ummat mere haq me gawahi degi.
To Rasoolullah (صلى الله عليه وسلم) ne farmaya, Main aur meri ummat gawahi denge ke, Nuh (عَلَيْهِ ٱلسَّلَام) ne Allah ka paigham pahuncha diya tha, phir aap (صلى الله عليه وسلم) ne farmaya, yehi matlab hai Surah al-Baqarah ki uss ayat ka:[23]
Aur issi tarah (Aye Musalmano!) Hum ne tum ko “Ummat-e-Wasata” banaya hai, motadil ummat, beech ki ummat, ya middle nation banaya hai, takay tum logon par gawah bano aur Rasoolullah (صلى الله عليه وسلم) tum par gawah bane…[24]
Ab ye ayat kis ne nazil ki, Allah Ta’ala ne Quran ke zariye hume khabar di, Nuh (عَلَيْهِ ٱلسَّلَام) ki tableegh ke baare me aur unn ki qaum ke anjaam ke baare me, warna hume kaise pata chalta?
Ibn Majah ki hadith me ata hai ke, Qiyamat ke din Allah Ta’ala sawal karenge ke, tumhe kaise maloom ke Nuh (عَلَيْهِ ٱلسَّلَام) ne mera paigham pahuncha diya tha?
To hum jawab denge ke, hamare Nabi (صلى الله عليه وسلم) ne hume khabar di ke, tamam paighambaron ne Allah ka message apni apni qaumo ko de diya tha, aur hum unn ki baat ko maan liye.[25]
Phir pichle dars me Quran ki ayaat me humne suna tha ke, jo log apni biwiyon par zina ka ilzaam lagate hain aur chaar gawah pesh nahi karte, uss se nikalne ka tareeqa kya hai? Iss ayat ki tashree me ye hadith aa rahi hai:
Ibn Majah, Abu Dawood, an-Nasai aur Tirmidhi ki ahadith, Hilal bin Umayyah (رضي الله عنه) apni biwi par zina ka ilzaam, Rasoolullah (صلى الله عليه وسلم) ke saamne lagaate hain, to Rasoolullah (صلى الله عليه وسلم) unn se kehte hain ke, 4 gawah le aao warna 80 koday padenge.[26]
Yani Musalman aurat par tohmat lagane ki saza milegi,
Abu Dawood wali hadith me hai ke, wo Rasoolullah (صلى الله عليه وسلم) se poochhte hain ke, jab koi apni biwi ko zina karte huwe dekhe to wo kya kare, gawah jama kare?
To Rasoolullah (صلى الله عليه وسلم) farmate hain ke, ya to 4 gawah le aao ya saza paao.[27]
Hilal (رضي الله عنه) kehte hain ke, Uss zaat ki qasam jis ne aap (صلى الله عليه وسلم) ko nabi bana kar bheja hai, main sach keh raha hoon, aur dekhna ke Allah (جل جلاله) iss baare me aap par ayaat nazil kar dega, aur mujhe koday nahi padenge.
Itne me Wahi nazil hoti hai aur Li’an ki ayaat Rasoolullah (صلى الله عليه وسلم) ke qalb par utaari jaati hain.
To Hilal (رضي الله عنه) aur unn ki ahliya ko bulaya jaata hai aur wo ayaat sunai jaati hain, unhe tambi ki jaati hai ke, dekho duniya me jo saza hai wo asaan hai, aur aakhirat ki saza mushkil hai, tum dono me se koi ek jhoott bol raha hai. To sach bol do.
Hilal (رضي الله عنه) chaar (4) baar qasam khaate hain ke wo sache hain, aur paanchwi baar kehte hain ke, agar wo jhootte hain to unn par Allah ki lanat ho.
Unn ki biwi bhi chaar baar qasam khaati hain ke Hilal (رضي الله عنه) jhoott bol rahe hain, aur panchwi baar apne ooper lanat karne se pehle unhe tambih ki jaati hai ke, Allah ka azab sakht hai, wo ek lamhe ke liye jhijakti hain, phir kehti hain ke, main apni qaum ko hamesha ke liye badnaam nahi kar sakti aur wo Allah ki lanat apne ooper maang leti hain, agar Hilal (رضي الله عنه) sach keh rahe hain to.
Aur unn dono miya biwi ka nikah khatam kar ke alag kar diya jata hai.
Iss ke baad, Rasoolullah (صلى الله عليه وسلم) farmate hain ke, uss aurat ki delivery ka intezaar karo aur dekho ke, wo kis qism ke bachhe ko janam deti hai, agar uss ka bachha gora hai, seedhe baal wala hai aur uss ki motti pidliyan hai, to wo Hilal (رضي الله عنه) ka beta hai,
Aur agar uss bachhe ki kaali aankhen, ghungruale baal aur patli pidliyan hai to wo zani ka beta hai, aur wo aurat zani ke bettay ko janam deti hai.
Iss par Rasoolullah (صلى الله عليه وسلم) farmate hain ke, uss aurat ko main sakht saza deta, agar Allah ki kitab me iss baat ka faisla na aa gaya hota.[28]
Ye hai Islam me auraton ki izzat ka tareeqa, kisi musalman aurat par aap ilzaam laga hi nahi sakte. Muslim ki ek hadith me aya hai ke, Sa’d bin Ubada (رضي الله عنه) Rasoolullah (صلى الله عليه وسلم) se poochhte hain ke, agar main apni biwi ke sath kisi ghair mard ko paaon to kya main 4 gawah ka intezaar karoon. Rasoolullah (صلى الله عليه وسلم) ne farmaya: Haan.[29]
Kaun sa mard hai, jo ye hota huwa dekhe aur uss ka khoon na josh me aaye, Muslim ki hi ek aur hadith me aap (صلى الله عليه وسلم) se poochha gaya, kya main uss ka na qatl kar doon, chaar gawah laane se pehle. Rasoolullah (صلى الله عليه وسلم) ne farmaya: Nahi, poochha gaya ke, kyun nahi, to aap (صلى الله عليه وسلم) ne farmaya ke, Tum apne Sayyid, apne nabi ki baat ko maan lo, jo shakhs zina karte dekh raha hai, wo ghairatmand hai, aur main (yani ke Rasoolullah (صلى الله عليه وسلم)) uss shakhs se zyada ghairatmand hoon aur Allah mujh se zyada ghairatmand hai.[30]
Ab yahan baat clear hai ke, kisi bhi tarah se musalmaan aurat ki izzat ko public me uchhaal nahi sakte.
Aur doosri baat ye hai ke, qanoon ko apne hath me nahi le sakte, agar aisa karenge to gawahi kaise qayem hogi.
Aur laazmi si baat hai ke, koi gawah to la nahi sakta, to uss ka hal Allah ki kitab me de diya gaya hai.
Aaj hum mazakh udaate hain, uss shakhs ka jis ki shadi hone wali hoti hai,
Auraton ka mazakh udaate hain, be-hisab videos hum ko milenge biwi ke mazakh par, ye sab kuch Nikah ko kumzor karne ke kaam hain.
West me aur ye harkatein aaj hindustan me bhi aa chuki hai ke, baghair nikah ke ek sath reh lo, shadi ka jo institution hai – uss ka mazakh udao, uss ko khatam kar do.
Iss ka nateeja aaj, hamare saamne hai, kitne videos maujood hain – bachhon ko apne baap ka naam nahi maloom. Single mothers. Ek tamasha bana kar rakha huwa hai.
Aur hum Musalman inn logon se mutassir hain. Maray ja rahe hain, Amrica pahuch jaye, Europe pahunch jaye. Chahe apne aap ko bech daale. Amrica,…, Amrica.
Khair, ye the chand ahadith lafz-e-Shuhadaa par, Yahan aaj ka dars rok denge, next dars Eid al-Fitr ke baad hoga, In Sha Allah.
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] Al'Irbad b. Sariya reported God’s messenger as saying:The martyrs and those who die on their beds will apply to our Lord who is great and glorious for a decision regarding those who die of plague. The martyrs will say, “Our brethren were killed just as we were and those who died a natural death will say, “Our brethren died on their beds just as we died.”. Our Lord will reply, “Look at their wound, for if their wounds resemble those of people who have been killed they are of their number and will be associated with them, for their wounds have resembled theirs." [Ahmad and Nasa’i transmitted it]
[2] Abdullah bin Yasar said:"I was sitting with sulaiman bin Sard and Khalid bin 'Urfutah, and they said that a man had died as a result of abdominal illness. They wanted to attend his funeral, and one of them said to the other: 'Didn't the Messenger of Allah say: Whoever is killed by an abdominal illness, he will not be punished in his grave? The other said: 'Yes.'''
[3] Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Whom do you reckon to be martyr amongst you?" The Companions replied: "The one who is killed in Allah's way." He said, "In that case, the martyrs among my people would be few." The Companions asked: "O Messenger of Allah! Then who are the martyrs?" He replied, "He who is killed in the way of Allah is a martyr; he who dies naturally in the Cause of Allah is a martyr; he who dies of plague is a martyr; and he who dies of a belly disease is a martyr; and he who is drowned is a martyr." [Muslim].
وعنه قال: قال رسول الله صلى الله عليه وسلم : "ما تعدون الشهداء فيكم؟ قالوا: يا رسول الله من قتل في سبيل الله فهو شهيد. قال: "إن شهداء أمتي إذًا لقليل!" قالوا: فمن يا رسول الله ؟ قال: "من قتل في سبيل الله فهو شهيد، ومن مات في سبيل الله فهو شهيد، ومن مات في الطاعون فهو شهيد، ومن مات في البطن فهو شهيد، والغريق شهيد" ((رواه مسلم)).
[4] Abu Huraira reported God’s messenger as saying, “There are five types of martyr:one who dies of plague, one who dies of an internal complaint, one who is drowned, one who is killed by his house falling on him, and the martyr in God’s path.” [Bukhari and Muslim]
[5] It was narrated from ‘Abdullah bin ‘Abdullah bin Jabir bin ‘Atik, from his father, that his grandfather fell sick and the Prophet (saw) came to visit him. One of his family members said:“We hoped that when he died it would be as a martyr in the cause of Allah.” The Messenger of Allah (saw) said: “In that case the martyrs of my nation would be few. Being killed in the cause of Allah is martyrdom; dying of the plague is martyrdom; when a pregnant woman dies in childbirth that is martyrdom; and dying of drowning, or burning, or of pleurisy, is martyrdom.”
[6] Yahya related to me from Malik from Abdullah ibn Abdullah ibn Jabir ibn Atik that Atik ibn al-Harith, the grandfather of Abdullah ibn Abdullah ibn Jabir on his mother's side, told him that Jabir ibn Atik had told him that the Messenger of Allah, may Allah bless him and grant him peace, came to visit Abdullah ibn Thabit and found him in his death-throes. He called to him but he did not reply. The Messenger of Allah, may Allah bless him and grant him peace, said, "We belong to Allah, and to Him we are returning," and added, "You are being taken from us, Abur-Rabi`." The women cried out and wept, and Jabir began to silence them. The Messenger of Allah, may Allah bless him and grant him peace, said, "Leave them, and when the necessary time comes, none of the women should cry." They said, "Messenger of Allah, what is the necessary time?" and he replied, "When he dies." The dying man's daughter said, "By Allah, I hope that you will be a martyr, for you have completed your preparations for battle," and the Messenger of Allah, may Allah bless him and grant him peace, said, "Allah has made his reward fall according to his intention. What do you consider dying a martyr to be?" They said, "Death in the way of Allah." The Messenger of Allah, may Allah bless him and grant him peace, said, "There are seven kinds of martyr other than those killed in the way of Allah. Someone who is killed by the plague is a martyr, someone who drowns is a martyr, someone who dies of pleurisy is a martyr, someone who dies of a disease of the belly is a martyr, someone who dies by fire is a martyr, someone who dies under a falling building is a martyr and a woman who dies in childbirth is a martyr."
حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ جَابِرِ بْنِ عَتِيكٍ، عَنْ عَتِيكِ بْنِ الْحَارِثِ، - وَهُوَ جَدُّ عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ جَابِرٍ أَبُو أُمِّهِ - أَنَّهُ أَخْبَرَهُ أَنَّ جَابِرَ بْنَ عَتِيكٍ أَخْبَرَهُ أَنَّ رَسُولَ اللَّهِ 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 " غُلِبْنَا عَلَيْكَ يَا أَبَا الرَّبِيعِ " . فَصَاحَ النِّسْوَةُ وَبَكَيْنَ فَجَعَلَ جَابِرٌ يُسَكِّتُهُنَّ . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " دَعْهُنَّ فَإِذَا وَجَبَ فَلاَ تَبْكِيَنَّ بَاكِيَةٌ " . قَالُوا يَا رَسُولَ اللَّهِ وَمَا الْوُجُوبُ قَالَ " إِذَا مَاتَ " . فَقَالَتِ ابْنَتُهُ وَاللَّهِ إِنْ كُنْتُ لأَرْجُو أَنْ تَكُونَ شَهِيدًا فَإِنَّكَ كُنْتَ قَدْ قَضَيْتَ جِهَازَكَ . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " إِنَّ اللَّهَ قَدْ أَوْقَعَ أَجْرَهُ عَلَى قَدْرِ نِيَّتِهِ وَمَا تَعُدُّونَ الشَّهَادَةَ " . قَالُوا الْقَتْلُ فِي سَبِيلِ اللَّهِ . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " الشُّهَدَاءُ سَبْعَةٌ سِوَى الْقَتْلِ فِي سَبِيلِ اللَّهِ الْمَطْعُونُ شَهِيدٌ وَالْغَرِقُ شَهِيدٌ وَصَاحِبُ ذَاتِ الْجَنْبِ شَهِيدٌ وَالْمَبْطُونُ شَهِيدٌ وَالْحَرِقُ شَهِيدٌ وَالَّذِي يَمُوتُ تَحْتَ الْهَدْمِ شَهِيدٌ وَالْمَرْأَةُ تَمُوتُ بِجُمْعٍ شَهِيدٌ " .
[7] It was narrated from Ibn 'Umar that the Messenger of Allah (SAW) said:'The trustworthy, honest Muslim merchant will be with the martyrs on the Day of Resurrection."
حَدَّثَنَا أَحْمَدُ بْنُ سِنَانٍ، حَدَّثَنَا كَثِيرُ بْنُ هِشَامٍ، حَدَّثَنَا كُلْثُومُ بْنُ جَوْشَنٍ الْقُشَيْرِيُّ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " التَّاجِرُ الأَمِينُ الصَّدُوقُ الْمُسْلِمُ مَعَ الشُّهَدَاءِ يَوْمَ الْقِيَامَةِ ". حكم: صـحـيـح (الألباني) السلسلة الصحيحة
[8] Sahl b. Hunaif reported God’s Messenger as saying, “If anyone asks God for martyrdom with a genuine purpose God will bring him to the dwellings of the martyrs, even if he dies on his bed.” [Muslim transmitted it]
[9] Narrated Jabir:Some people drank alcoholic beverages in the morning (of the day) of the Uhud battle and on the same day they were killed as martyrs, and that was before wine was prohibited.
[11] Narrated Anas ibn Malik: The Prophet (saws) passed by Hamzah who was disfigured (after being killed). He did not offer prayer over any martyr except him.
حَدَّثَنَا عَبَّاسٌ الْعَنْبَرِيُّ، حَدَّثَنَا عُثْمَانُ بْنُ عُمَرَ، حَدَّثَنَا أُسَامَةُ، عَنِ الزُّهْرِيِّ، عَنْ أَنَسٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم مَرَّ بِحَمْزَةَ وَقَدْ مُثِّلَ بِهِ وَلَمْ يُصَلِّ عَلَى أَحَدٍ مِنَ الشُّهَدَاءِ غَيْرِهِ . حكم: حسن (الألباني)
[12] It was narrated that Abu Bakr as-Siddeeq said: One day the Messenger of Allah (ﷺ) got up and prayed Fajr, then he sat until the forenoon, then the Messenger of Allah (ﷺ) smiled. Then he sat where he was until he had prayed Zuhr, 'Asr and Maghrib, and he did not speak until he had prayed 'isha'. Then he got up and went to his family. The people said to Abu Bakr: Why don't you ask the Messenger of Allah (ﷺ) what is the matter? He did something today that he never did before. So he asked him and he said: `Yes, I was shown what is to come of this world and the Hereafter. The earlier and later generations were gathered in one place and the people got terrified because of that. They went to Adam when the sweat was about to reach their mouths, and they said: O Adam, you are the father of mankind and Allah, may He be glorified and exalted, chose you. Intercede for us with your Lord, He said: I am in the same position as you. Go to your father after your father, to Nooh, “Allah chose Adam, Nooh (Noah), the family of Ibraheem (Abraham) and the family of 'Imran above the 'Alameen (mankind and jinn) (of their times)` (Al 'Imran 3:33}. Then they will go to Nooh and will say: Intercede with your Lord for us, for Allah chose you and answered your supplication, and He did not leave one of the disbelievers on the Earth (cf. 71:26). He will say: I am not the one you want; go to Ibraheem for Allah, may He be glorified and exalted, took him as a close friend (khaleel). So they will go to Ibraheem but he will say: I am not the one you want; go to Moosa, for Allah, may He be glorified and exalted, spoke directly to him (cf. 4:164). But Moosa will say: I am not the one you want; go to 'Eesa Ibn Maryam, for he healed those born blind and the lepers, and he brought forth the dead. But 'Eesa will say: I am not the one you want; go to the leader of the sons of Adam, for he is the first one for whom the earth is split on the Day of Resurrection. Go to Muhammad, for he will intercede for you with your Lord, may He be glorified and exalted. Then (the Prophet) will go and Jibreel will come to his Lord and Allah, may He be glorified and exalted, will say: Give him permission and give him the glad tidings of Paradise. Jibreel will take him and he will fall down in prostration for a week. Allah, may He be glorified and exalted, will say: Raise your head, O Muhammad; speak and you will be heard, intercede and your intercession will be accepted. So he will raise his head, and when he looks at his Lord, may He be glorified and exalted, he will fall down in prostration for another week. Allah, may He be glorified and exalted, will say: Raise your head, O Muhammad; speak and you will be heard, intercede and your intersession will be accepted. He will start to fall down in prostration again, but Jibreel (peace be upon him) will take hold of his upper arms and Allah, may he be glorified and exalted, will inspire him to offer a supplication such as no human being was ever inspired with. He will say: `O Lord, You created me as the leader of the sons of Adam, and no boast; the first one for whom the earth is split on the Day of Resurrection, and no boast; there will come to my Cistern more people than there can be between San‘a’ and Allah (Eilat).` Then it will be said: Call the Siddeeq's so that they might intercede. Then it will be said: Call the Prophets. So one Prophet will come with a group, and another Prophet will come with five or six people, and another Prophet will come with nobody. Then it will be said: Call the martyrs so that they might intercede for whoever they want. When the martyrs do that, Allah, may He be glorified and exalted, will say: I am the Most Merciful of those who show mercy; I admit to My Paradise anyone who does not associate anything with Me. So they will enter Paradise. Then Allah, may He be glorified and exalted, will say: Look in Hell; can you find anyone who ever did anything good? And they will find a man in Hell, and He will say to him: Did you ever do anything good? He will say: No, except that I was easy-going with people in buying and selling. And Allah, may He be glorified and exalted, will say: Be easy-going with My slave as he was easygoing with My slaves. Then they will bring a man out of Hell and He will say to him: Did you ever do anything good? He will say: No, except that l instructed my sons: When I die, burn me with fire, then grind me until I am like kohl powder. Then take me to the sea and scatter me in the wind, for by Allah the Lord of the Worlds will never be able to punish me. Allah, may He be glorified and exalted, will say: Why did you do that? He will say: For fear of You. And Allah, may He be glorified and exalted, will say: Look at the kingdom of the greatest king and you will have the like thereof and ten times as much. He will say: Are You making fun of me when You are the Sovereign? He (the Prophet (ﷺ) said: “That is what I was smiling at, at the time of the foremoon.”
[13] Abud-Darda' (May Allah be pleased with him) said:The Messenger of Allah (PBUH) said, ""Those who frequently resort to cursing (people) would neither be accepted as witnesses nor as intercessors on the Day of Resurrection." [Muslim].
وعن أبي الدرداء رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : "لا يكون اللعانون شفعاء، ولا شهداء يوم القيامة" ((رواه مسلم)).
[14] Narrated Ka'b bin Malik: From his father that the Messenger of Allah (saws) said: "The souls of the martyrs are in green birds, suspended from the fruit of Paradise, or the trees of Paradise." [Abu 'Eisa said:] This Hadith is Hasan Sahih.
[15] Narrated Samura: The Prophet said, "Last night two men came to me (in a dream) and made me ascend a tree and then admitted me into a better and superior house, better of which I have never seen. One of them said, 'This house is the house of martyrs."
"حَدَّثَنَا مُوسَى، حَدَّثَنَا جَرِيرٌ، حَدَّثَنَا أَبُو رَجَاءٍ، عَنْ سَمُرَةَ، قَالَ النَّبِيُّ صلى الله عليه وسلم " رَأَيْتُ اللَّيْلَةَ رَجُلَيْنِ أَتَيَانِي فَصَعِدَا بِي الشَّجَرَةَ، فَأَدْخَلاَنِي دَارًا هِيَ أَحْسَنُ وَأَفْضَلُ، لَمْ أَرَ قَطُّ أَحْسَنَ مِنْهَا قَالاَ أَمَّا هَذِهِ الدَّارُ فَدَارُ الشُّهَدَاءِ "
[16] Mu'adh b. Jabal told of his hearing God’s Messenger say, “If anyone fights in God’s path as long as the time between two milkings of a she- camel* paradise will be assured for him; if anyone is wounded in God’s path or suffers a misfortune, it will come on the day of resurrection as copious as possible, its colour saffron and its odour musk; and if anyone suffers from ulcers while in God's path, he will have on him the stamp of the martyrs." (* This refers particularly to the practice of milking a camel, then leaving it for a little to suckle its young, after which it is milked again. The period between the two milkings therefore indicates a very short time.) - [Tirmidhi, Abu Dawud and Nasa’i transmitted it]
[17] She said: I heard God's messenger say, "No prophet becomes ill without being given his choice between this world and the next. "During his complaint of which he died he was afflicted by severe hoarseness, and I heard him say, "With those of the prophets, upright, martyrs and pious ones to whom Thou hast shown favour," so I knew that he had been given his choice. [Bukhari and Muslim]
[18] Narrated Umar ibn al-Khattab: reported the Prophet (saws) as saying: There are people from the servants of Allah who are neither prophets nor martyrs; the prophets and martyrs will envy them on the Day of Resurrection for their rank from Allah, the Most High. They (the people) asked: Tell us, Messenger of Allah, who are they? He replied: They are people who love one another for the spirit of Allah (i.e. the Qur'an), without having any mutual kinship and giving property to one. I swear by Allah, their faces will glow and they will be (sitting) in (pulpits of) light. They will have no fear (on the Day) when the people will have fear, and they will not grieve when the people will grieve. He then recited the following Qur'anic verse: "Behold! Verily for the friends of Allah there is no fear, nor shall they grieve.”
[19] Anas told that when some people passed a dead body on a bier and spoke highly of the dead man the Prophet said, “It is certain.” When they passed another and spoke very badly of the dead man he said, “It is certain.” ‘Umar asked what was certain, and he replied, “You spoke highly of this one, so paradise is certain for him; but you spoke very badly of that one, so hell is certain for him. You are God’s witnesses in the earth.” [Bukhari and Muslim]. A version has “The believers are God's witnesses in the earth.”
[20] It was narrated from Abu Bakr bin Abu Zuhair Ath-Thaqafi, that his father said:“The Messenger of Allah (saw) addressed us in Nabawah” or Banawah – he (one of the narrators) said: “Nabawah is near Ta’if” –
“And said: ‘Soon you will be able to tell the people of Paradise from the people of Hell.’ They said: ‘How O Messenger of Allah?’ He said: ‘By praise and condemnation. You are Allah’s witnesses over one another.’”
[21] Zaid b. Khalid reported God’s Messenger as saying, “Shall I not tell you of the best witness? He is the one who produces his deposition before he is asked for it.” [Muslim transmitted it]
[22] Clarification of this is in the Hadith of 'Umar bin Al-Khattab, from the Prophet(s.a.w) who said: "The best of people are my generation, then those who follow them,then those who follow them. Then lying will spread, until a man testifies while his testimony was not requested, and a man will take an oath while an oath was not sought."
[23] Narrated Abu Sa`id:Allah's Apostle said, "Noah and his nation will come (on the Day of Resurrection and Allah will ask (Noah), "Did you convey (the Message)?' He will reply, 'Yes, O my Lord!' Then Allah will ask Noah's nation, 'Did Noah convey My Message to you?' They will reply, 'No, no prophet came to us.' Then Allah will ask Noah, 'Who will stand a witness for you?' He will reply, 'Muhammad and his followers (will stand witness for me).' So, I and my followers will stand as witnesses for him (that he conveyed Allah's Message)." That is, (the interpretation) of the Statement of Allah: "Thus we have made you a just and the best nation that you might be witnesses Over mankind .." (2.143)
حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنُ زِيَادٍ، حَدَّثَنَا الأَعْمَشُ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي سَعِيدٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " يَجِيءُ نُوحٌ وَأُمَّتُهُ فَيَقُولُ اللَّهُ تَعَالَى هَلْ بَلَّغْتَ فَيَقُولُ نَعَمْ، أَىْ رَبِّ. فَيَقُولُ لأُمَّتِهِ هَلْ بَلَّغَكُمْ فَيَقُولُونَ لاَ، مَا جَاءَنَا مِنْ نَبِيٍّ. فَيَقُولُ لِنُوحٍ مَنْ يَشْهَدُ لَكَ فَيَقُولُ مُحَمَّدٌ صلى الله عليه وسلم وَأُمَّتُهُ، فَنَشْهَدُ أَنَّهُ قَدْ بَلَّغَ، وَهْوَ قَوْلُهُ جَلَّ ذِكْرُهُ {وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ} وَالْوَسَطُ الْعَدْلُ ".
[25] It was narrated from Abu Sa’eed that the Messenger of Allah (saw) said:“A Prophet will come accompanied by two men, and a Prophet will come accompanied by three, and (some will come) with more or less than that. It will be said to him: ‘Did you convey the message to your people?’ And he will say: ‘Yes.’ Then his people will be called and it will be said: ‘Did he convey the message to you?’ They will say: ‘No.’ Then it will be said: ‘Who will bear witness for you?’ He will say: ‘Muhammad and his nation.’ So the nation of Muhammad will be called and it will be said: ‘Did this man convey the message?’ They will say: ‘Yes.’ He will say: ‘How did you know that?’ They will say: ‘Our Prophet told us that the Messengers had conveyed the message, and we believed him.’ This is what Allah says: “Thus We have made you, a just (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad (saw)) be a witness over you.’” [2:143]
[26] It was narrated from Ibn 'Abbas that:Hilal bin Umayyah accused his wife in the presence of the Prophet (SAW) of (committing adultery) with Sharik bin Sahma'. The Prophet said: "Bring proof or you will feel the Hadd (punishment) on your back." Hilal bin Umayyah said: "By the One Who sent you with the truth, I am telling the truth, and Allah will send down revelation concerning my situation which will spare my back." Then the following was revealed: "And for those who accuse their wives, but have no witnesses except themselves, let the testimony of one of them be four testimonies (i.e., testifies four times) by Allah that he is one of those who speak the truth. And the fifth (testimony should be) the invoking of the curse of Allah on him if he be of those who tell a lie (against her). But it shall avert the punishment (of stoning to death) from her, it she bears witness four times by Allah, that he (her husband) is telling a lie. And the fifth (testimony) should be that the wrath of Allah be upon her if he (her husband) speaks the truth." The Prophet (SAW), turned and sent for them, and they came. Hilal bin Umayyah stood up and bore witness, and the Prophet (SAW) said: "Allah knows that one of you is lying. Will either of you repent?" Then she stood up and affirmed her innocence. On the fifth time, meaning that the wrath of Allah be upon her if he (her husband) speaks the truth, they said to her: "It will invoke the wrath of Allah." Ibn 'Abbas said: "She hesitated and backed up, until we thought that she was going to recant. Then she said: 'By Allah, I cannot dishonor my people forever.' Then the Prophet (SAW) said: 'Wait and see. If she gives birth to a child with black eyes, fleshy buttocks and big calves, then he is the son of Sharik bin Sahma'.' And she gave birth to such a child. Then the Prophet (SAW) said: 'Had it not the matter been settled by the Book of Allah, I would have punished her severely.'
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، قَالَ أَنْبَأَنَا هِشَامُ بْنُ حَسَّانَ، حَدَّثَنَا عِكْرِمَةُ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ هِلاَلَ بْنَ أُمَيَّةَ، قَذَفَ امْرَأَتَهُ عِنْدَ النَّبِيِّ ـ صلى الله عليه وسلم ـ بِشَرِيكِ بْنِ سَحْمَاءَ فَقَالَ النَّبِيُّ ـ صلى الله عليه وسلم ـ " الْبَيِّنَةُ أَوْ حَدٌّ فِي ظَهْرِكَ " . فَقَالَ هِلاَلُ بْنُ أُمَيَّةَ وَالَّذِي بَعَثَكَ بِالْحَقِّ إِنِّي لَصَادِقٌ وَلَيُنْزِلَنَّ اللَّهُ فِي أَمْرِي مَا يُبَرِّئُ ظَهْرِي . قَالَ فَنَزَلَتْ {وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ وَلَمْ يَكُنْ لَهُمْ شُهَدَاءُ إِلاَّ أَنْفُسُهُمْ} . حَتَّى بَلَغَ {وَالْخَامِسَةَ أَنَّ غَضَبَ اللَّهِ عَلَيْهَا إِنْ كَانَ مِنَ الصَّادِقِينَ} . فَانْصَرَفَ النَّبِيُّ ـ صلى الله عليه وسلم ـ فَأَرْسَلَ إِلَيْهِمَا فَجَاءَا فَقَامَ هِلاَلُ بْنُ أُمَيَّةَ فَشَهِدَ وَالنَّبِيُّ ـ صلى الله عليه وسلم ـ يَقُولُ " إِنَّ اللَّهَ يَعْلَمُ أَنَّ أَحَدَكُمَا كَاذِبٌ فَهَلْ مِنْ تَائِبٍ " . ثُمَّ قَامَتْ فَشَهِدَتْ فَلَمَّا كَانَ عِنْدَ الْخَامِسَةِ {أَنَّ غَضَبَ اللَّهِ عَلَيْهَا إِنْ كَانَ مِنَ الصَّادِقِينَ} . قَالُوا لَهَا إِنَّهَا الْمُوجِبَةُ . قَالَ ابْنُ عَبَّاسٍ فَتَلَكَّأَتْ وَنَكَصَتْ حَتَّى ظَنَنَّا أَنَّهَا سَتَرْجِعُ فَقَالَتْ وَاللَّهِ لاَ أَفْضَحُ قَوْمِي سَائِرَ الْيَوْمِ . فَقَالَ النَّبِيُّ ـ صلى الله عليه وسلم ـ " انْظُرُوهَا فَإِنْ جَاءَتْ بِهِ أَكْحَلَ الْعَيْنَيْنِ سَابِغَ الأَلْيَتَيْنِ خَدَلَّجَ السَّاقَيْنِ فَهُوَ لِشَرِيكِ بْنِ سَحْمَاءَ " . فَجَاءَتْ بِهِ كَذَلِكَ فَقَالَ النَّبِيُّ ـ صلى الله عليه وسلم ـ " لَوْلاَ مَا مَضَى مِنْ كِتَابِ اللَّهِ لَكَانَ لِي وَلَهَا شَأْنٌ " .
[27] Ibn ‘Abbas said “Hilal bin Umayyah accused his wife in the presence of Prophet (saws) of having committed adultery with Sharik bin Sahma’”. The Prophet (saws) said “Produce evidence or you must receive punishment on your back.” He said “Apostle of Allaah(saws) when one of us sees a man having intercourse with his wife should he go and seek evidence?” But the Prophet (saws) merely said “You must produce evidence or you must receive punishment on your back.” Hilal then said “By Him Who sent you with the Truth, I am speaking Truly. May Allaah send down something which will free my back from punishment. Then the following Qur’anic verses were revealed “And those who make charges against their spouses but have no witnesses except themselves” reciting till he reached “one of those who speak the truth”. The Prophet (saws) then returned and sent for them and they came (to him). Hilal bin Umayyah stood up and testified and the Prophet (saws) was saying “Allaah knows that one of you is lying. Will one of you repent?” Then the woman got up and testified, but when she was about to do it a fifth time saying that Allaah’s anger be upon her if he was one of those who spoke the truth, they said to her “this is the deciding one”. Ibn ‘Abbas said “She then hesitated and drew back so that we thought the she would withdraw(what she said) “Look and see whether she gives birth to a child with eyes looking as if they have antimony in them, wide buttocks and fat legs, if she did. Sharik bin Sahma’ will be its father. She then gave birth to a child of a similar description. The Prophet (saws) thereupon said “If it were not for what has already been stated in Allaah’s book I would have dealt severely with her.” Abu Dawud said “This tradition has been transmitted by the people of Medina alone. They narrated the tradition of Hilal on the authority of Ibn Bashshar.”
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، أَخْبَرَنَا هِشَامُ بْنُ حَسَّانَ، حَدَّثَنِي عِكْرِمَةُ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ هِلاَلَ بْنَ أُمَيَّةَ، قَذَفَ امْرَأَتَهُ عِنْدَ رَسُولِ اللَّهِ صلى الله عليه وسلم بِشَرِيكِ بْنِ سَحْمَاءَ فَقَالَ النَّبِيُّ صلى الله عليه وسلم " الْبَيِّنَةَ أَوْ حَدٌّ فِي ظَهْرِكَ " . قَالَ يَا رَسُولَ اللَّهِ إِذَا رَأَى أَحَدُنَا رَجُلاً عَلَى امْرَأَتِهِ يَلْتَمِسُ الْبَيِّنَةَ فَجَعَلَ النَّبِيُّ صلى الله عليه وسلم يَقُولُ " الْبَيِّنَةَ وَإِلاَّ فَحَدٌّ فِي ظَهْرِكَ " . فَقَالَ هِلاَلٌ وَالَّذِي بَعَثَكَ بِالْحَقِّ نَبِيًّا إِنِّي لَصَادِقٌ وَلَيُنْزِلَنَّ اللَّهُ فِي أَمْرِي مَا يُبَرِّئُ ظَهْرِي مِنَ الْحَدِّ فَنَزَلَتْ { وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ وَلَمْ يَكُنْ لَهُمْ شُهَدَاءُ إِلاَّ أَنْفُسُهُمْ } فَقَرَأَ حَتَّى بَلَغَ { مِنَ الصَّادِقِينَ } فَانْصَرَفَ النَّبِيُّ صلى الله عليه وسلم فَأَرْسَلَ إِلَيْهِمَا فَجَاءَا فَقَامَ هِلاَلُ بْنُ أُمَيَّةَ فَشَهِدَ وَالنَّبِيُّ صلى الله عليه وسلم يَقُولُ " اللَّهُ يَعْلَمُ أَنَّ أَحَدَكُمَا كَاذِبٌ فَهَلْ مِنْكُمَا مِنْ تَائِبٍ " . ثُمَّ قَامَتْ فَشَهِدَتْ فَلَمَّا كَانَ عِنْدَ الْخَامِسَةِ أَنَّ غَضَبَ اللَّهِ عَلَيْهَا إِنْ كَانَ مِنَ الصَّادِقِينَ وَقَالُوا لَهَا إِنَّهَا مُوجِبَةٌ . قَالَ ابْنُ عَبَّاسٍ فَتَلَكَّأَتْ وَنَكَصَتْ حَتَّى ظَنَنَّا أَنَّهَا سَتَرْجِعُ فَقَالَتْ لاَ أَفْضَحُ قَوْمِي سَائِرَ الْيَوْمِ . فَمَضَتْ فَقَالَ النَّبِيُّ صلى الله عليه وسلم " أَبْصِرُوهَا فَإِنْ جَاءَتْ بِهِ أَكْحَلَ الْعَيْنَيْنِ سَابِغَ الأَلْيَتَيْنِ خَدَلَّجَ السَّاقَيْنِ فَهُوَ لِشَرِيكِ بْنِ سَحْمَاءَ " . فَجَاءَتْ بِهِ كَذَلِكَ فَقَالَ النَّبِيُّ صلى الله عليه وسلم " لَوْلاَ مَا مَضَى مِنْ كِتَابِ اللَّهِ لَكَانَ لِي وَلَهَا شَأْنٌ " . قَالَ أَبُو دَاوُدَ وَهَذَا مِمَّا تَفَرَّدَ بِهِ أَهْلُ الْمَدِينَةِ حَدِيثُ ابْنِ بَشَّارٍ حَدِيثُ هِلاَلٍ . حكم: صحيح (الألباني)
[28] Narrated Ibn 'Abbas:"Hilal bin Umayyah went to the Prophet (SAW) and accused his wife of committing illegal sexual intercourse with Sharik bin Sahma. The Messenger of Allah (SAW) said: 'Either you produce proof, or you will receive the legal punishment on your back.'" He said: "Hilal said: 'O Messenger of Allah (SAW)! If one of us saw a man over his wife, should he go and search for witnesses?' The Prophet (SAW) kept on saying: 'Either you produce proof, or you will receive the legal punishment on your back.'" He said: "Hilal then said, 'By Him Who sent you with the Truth and Allah will reveal to you what will save my back from the legal punishment.' Then (the following) was revealed: And for those who accuse their wives, but have not witnesses except themselves, let the testimony of one of them be four testimonies by Allah that he is one of those who speak the truth (24:6-9). He recited it until he reached: 'And the fifth; should be that the wrath of Allah be upon her if he speaks the truth.' Then the Prophet (SAW) was saying: 'Allah knows that one of you is a liar, so, will either of you repent?' Then the woman got up and took the oaths, and when she was about to take the fifth one; That the wrath of Allah be upon her if he speaks the truth', the people stopped her and said to her: 'It will definitely bring about Allah's curse upon you (if you are guilty).'" Ibn 'Abbas said 'So she hesitated, and recoiled so much so, that we thought that she would withdraw her denial. But she said: 'I will not dishonor my family for the rest of their days.' The Prophet (SAW) then said: 'Watch her, if she delivers a child with eyes that appear to have Kuhl on them, big hips, and fat shins then it is Sharik bin Sahma's child.' (Later) she gave birth to a child fitting that description. So the Prophet (SAW) said: 'If it had not been settled in the Book of Allah [the Mighty and Sublime], I would punish her severely.'
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي عَدِيٍّ، حَدَّثَنَا هِشَامُ بْنُ حَسَّانَ، حَدَّثَنِي عِكْرِمَةُ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ هِلاَلَ بْنَ أُمَيَّةَ، قَذَفَ امْرَأَتَهُ عِنْدَ النَّبِيِّ صلى الله عليه وسلم بِشَرِيكِ بْنِ السَّحْمَاءِ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " الْبِيِّنَةَ وَإِلاَّ حَدٌّ فِي ظَهْرِكَ " . قَالَ فَقَالَ هِلاَلٌ يَا رَسُولَ اللَّهِ إِذَا رَأَى أَحَدُنَا رَجُلاً عَلَى امْرَأَتِهِ أَيَلْتَمِسُ الْبَيِّنَةَ فَجَعَلَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَقُولُ " الْبَيِّنَةَ وَإِلاَّ حَدٌّ فِي ظَهْرِكَ " . قَالَ فَقَالَ هِلاَلٌ وَالَّذِي بَعَثَكَ بِالْحَقِّ إِنِّي لَصَادِقٌ وَلَيَنْزِلَنَّ فِي أَمْرِي مَا يُبَرِّئُ ظَهْرِي مِنَ الْحَدِّ فَنَزَلَ : (والَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ وَلَمْ يَكُنْ لَهُمْ شُهَدَاءُ إِلاَّ أَنْفُسُهُمْ ) فَقَرَأَ حَتَّى بَلَغَ : ( والْخَامِسَةَ أَنَّ غَضَبَ اللَّهِ عَلَيْهَا إِنْ كَانَ مِنَ الصَّادِقِينَ ) قَالَ فَانْصَرَفَ النَّبِيُّ صلى الله عليه وسلم فَأَرْسَلَ إِلَيْهِمَا فَجَاءَا فَقَامَ هِلاَلُ بْنُ أُمَيَّةَ فَشَهِدَ وَالنَّبِيُّ صلى الله عليه وسلم يَقُولُ " إِنَّ اللَّهَ يَعْلَمُ أَنَّ أَحَدَكُمَا كَاذِبٌ فَهَلْ مِنْكُمَا تَائِبٌ " . ثُمَّ قَامَتْ فَشَهِدَتْ فَلَمَّا كَانَتْ عِنْدَ الْخَامِسَةِ : ( أنَّ غَضَبَ اللَّهِ عَلَيْهَا إِنْ كَانَ مِنَ الصَّادِقِينَ ) قَالُوا لَهَا إِنَّهَا مُوجِبَةٌ فَقَالَ ابْنُ عَبَّاسٍ فَتَلَكَّأَتْ وَنَكَسَتْ حَتَّى ظَنَنَّا أَنْ سَتَرْجِعُ فَقَالَتْ لاَ أَفْضَحُ قَوْمِي سَائِرَ الْيَوْمِ . فَقَالَ النَّبِيُّ صلى الله عليه وسلم " أَبْصِرُوهَا فَإِنْ جَاءَتْ بِهِ أَكْحَلَ الْعَيْنَيْنِ سَابِغَ الأَلْيَتَيْنِ خَدَلَّجَ السَّاقَيْنِ فَهُوَ لِشَرِيكِ بْنِ السَّحْمَاءِ " . فَجَاءَتْ بِهِ كَذَلِكَ فَقَالَ النَّبِيُّ صلى الله عليه وسلم " لَوْلاَ مَا مَضَى مِنْ كِتَابِ اللَّهِ عَزَّ وَجَلَّ لَكَانَ لَنَا وَلَهَا شَأْنٌ " . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ مِنْ حَدِيثِ هِشَامِ بْنِ حَسَّانَ وَهَكَذَا رَوَى عَبَّادُ بْنُ مَنْصُورٍ هَذَا الْحَدِيثَ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ صلى الله عليه وسلم . وَرَوَاهُ أَيُّوبُ عَنْ عِكْرِمَةَ مُرْسَلاً وَلَمْ يَذْكُرْ فِيهِ عَنِ ابْنِ عَبَّاسٍ .
[29] Abu Huraira (Allah be pleased with him) reported that Sa'd b. Ubada (Allah be pleased with him) said: Messenger of Allah, if I were to find with my wife a man, should I wait until I bring four witnesses? He said: Yes.
[30] Abu Huraira (Allah be pleased with him) reported that Sa'd b. Ubada (Allah be pleased with him) said: Messenger of Allah, if I were to find with my wife a man, should I not touch him before bringing four witnesses? Allah's Messenger (ﷺ) said: Yes. He said: By no means. By Him Who has sent you with the Truth, I would hasten with my sword to him before that. Allah's Messenger (ﷺ) said: Listen to what your chief says. He is jealous of his honour, I am more jealous than he (is) and God is more jealous than I.
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-Ad’oo par Quran aur Hadith ki roshni me tafseel sunn rahe thay. Aaj ke dars me hum Lafz-e-Shuhadaa 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 aur Ad’oo ke maane jaan chuke hain, Shuhadaa, Sadiqeen
To iss ayat ka teesra lafz, aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 107 Shuhadaa hai.
Dr. Anees sahab ne apni kitab explanatory dictionary of the Holy Quran me likhte hain ke, lafz-e-shuhadaa ka root ya madda (ش ه د) hai, jis ke maane witnesses ya gawahon ke aaye hain.[1] Quran me iss root se bane alfaaz ke maane jo aaye hain, unn me;
Aalimu al-Ghaibi wa al-Shahadah aya hai, posheeda aur zahir ya visible (sab) ka jaanne wala, to yahan zahir hone ya visible hone ke maane aaye hain.[4]
Allah ki raah me qatl ho jana, ya shaheed ho jane ke aaye hain.[5]
Lafz-e-Shaheed bhi issi root ya madde se hai,
Ab ye lafz India pakistan me, har koi istemaal karta hai, Musalman bhi shaheed kehte hain aur doosri qaumon ke log bhi jung me maare jaane walon ko shaheed kehte hain.
Lekin hum jin ko shaheed kehte hain, wo log asal me Musalman hain, yani ke wo apni zindagi bhar ye gawahi dete aaye hain ke, ash’hadu an-La ilaha illaAllah, wa ash’hadu anna Muhammadan abduhu wa rasooluhu.
Matlab ye ke, main gawahi deta hoon ke, Allah ke siway koi ibadat ke layeq nahi, Allah ke siway iss kayenaat me koi aur supreme authority nahi, aur main gawahi deta hoon ke Muhammad (صلى الله عليه وسلم) Allah ke bande aur rasool hain.
Ye gawahi wo kyun ke raha hai, ye bhi samajhna padega?
Uss ne Quran parrha, uss me Allah ke wajood ki nishaniyon ko paya, aur usay yaqeen ho gaya ke, aisa kalam koi aur bhej hi nahi sakta. Ye Allah ka kalam hai, jisay Muhammadur Rasoolullah (صلى الله عليه وسلم) ke qalb par nazil kiya gaya hai hamari hidayat ke liye.
Iss haqeeqat ki gawahi wo de raha hai, na sirf apni zaban se, balke iss haqeeqat ko wo dil ke iqraar karta hai, aur ye haqeeqat uss ke amal me nazar aati hai, namazon ke zariye, rozon ke zariye, zakat ke zariye, aur aakhir me hajj ke zariye.
Aur issi haqeeqat ko defend karne wo maidan-e-jung me pahuncha, aur apni jaan de kar issi haqaeeqat ki wo gawahi diya, aur issi liye hum usay shaheed kehte hain.
Ab yehi lafz urdu me bhi hai, shaheed, aur issi wajah se doosri qaumon ke log bhi isay istemaal karte hain, warna lafz-e-shaheed ki haqeeqat to wo hai, jo humne abhi suni.
Gawahi ke baare me Quran me aata hai ke,
Iss duniya ki zindagi me aane se pehle, tamam insaan chahe wo kisi bhi mazhab ka ho, Allah Ta’ala ke saamne hum gawahi de chuke hain, iqraar kar chuke hain ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) hi hamare Rabb hain, hamare paalne waale Malik hain.
Surah al-A’raf me, Allah Ta’ala farmate hain ke, unhone ye gawahi Adam (عَلَيْهِ ٱلسَّلَام) ki aulad se iss liye li, kyun ke, Qayamat ke din kahin, yoon na kehne lago ke hum ko to iss ki khabar hi na thi.[6]
Ya ye na kaho ke, shirk to pehle hamare abaa wo ajdaad ne kiya tha, aur hum unn ke baad unn ki aulad me se thay, jo unn ke baad paida huwe, to kya jo kaam batil pasand logon ne kiya, uss ke badle Tu humein halak karega?[7]
Aur issi tarah Hum apni ayatein khol khol kar bayan karte hain takay ye ruju karein.[8]
Takay wo iss haqeeqat ko maane ke, asal gawahi to ye dena hai ke, Allah Ta’ala hamare Rabb hain.
Phir Surah al-Baqarah me farmaya ke, Qarz agar koi leta hai to uss transaction ka ek contract bane,
ye Quran ka hukum hai, jo Quran ki sab se lambi ayat me darj hai, 282 ayat ya Ayat-e-Qarz me farmaya ke, Aye logo jo iman laye ho! Jab bhi tum aapas me kisi qarz ka koi muamela karo ek waqt-e-muayyan tak ke liye, to uss ko likh liya karo,
Aur chahiye ke, uss ko likhay koi likhne wala tumhare darmiyan adal se, justice ya haq ke sath, aur jo likhna jaanta ho wo likhne se inkaar na kare, jis tarah Allah ne uss ko sikhaya hai, pas chahiye ke wo dastawez ya document ya agreement likh de,
Aur jo shakhs qarz lene wala hai wohi dastawez ka mazmoon bol kar likhwaye aur Allah se darray, jo uss ka Malik hai aur koi cheez bhi uss me kum na likhwaye,
Aur agar qarz lene wala be-aqal ya zayeef hai ya mazmoon likhwane ki qabiliyat na rakhta ho to jo uss ka wali ho, wo insaaf ke sath mazmoon likhwaye,
Aur apne me se, do mardon ko (aise muamele ke) gawah bana lo, aur agar do mard na mile to ek mard aur do auratein, jin ko tum gawah pasand karo kaafi hain ke, agar unn auraton me se ek bhool jayegi, to doosri usay yaad dila degi.
Aur jab gawah (gawahi ke liye) talab kiye jayen to wo (aane se) inkaar na kare.
Aur qarz thoda ho ya bohot uss ke dastawez ke likhne me kaheli na karo, ye baat Allah ke nazdeek insaaf ke qareeb hai aur shahadat yani gawahi ke liye ye bohot durust tareeqa hai.
Iss se tumhe kisi tarah ka shak-wo-shubha bhi nahi padega. Yani future me…
Haan, agar sauda dast ba-dast ho, yani jo hand loan lete hain business transactions me, jo tum aapas me lete dete ho aur dastawez na likho to tum par koi gunah nahi.
Aur agar khareed-o-farokht kiya karo to bhi gawah kar liya karo.
Aur katib-e-dastawez aur gawahon ka kisi tarah nuqsaan na karo. Aaj kal gawah to kya, gawah ke poore khandan ko khatam kar diya ja raha hai.
Agar tum (log) aisa karo to ye tumhare liye gunah ki baat hai, aur Allah se darte raho aur Allah tumhe taleem de raha hai aur Allah har cheez ka ilm rakhne wala hai.[9]
Ye contract banana hum par farz hai, chahe ye transaction kisi bhi 2 logon ke beech me kyun na ho.
Doston ke beech ho, Rishtedaaron ke beech ho, padosiyon ke beech ho, agar ye qarz ek muddat ke liye le rahe hain, ek time period ke liye le rahe hain to uss ko likh lene ka hukum hai, aur uss ke liye gawahon ki zaroorat hai.
Iss hukum ko poora karne ke liye na to sharmana chahiye aur na kisi ke sentimental baaton ki koi zaroorat hai,..., bharosa nahi hai kya poochhte log,..., yahan bharose ki baat nahi hai, Allah ke hukum par amal karne ki baat hai.
Aur ye contract ke jo terms and conditions hain, wo qarz ya loan lene wala dictate karna chahiye, kyun ke, uss ke halat ke mutabiq wo bataye ke paise kitne dayr me aur kitni qiston me ya kitne installments me wo ada karega.
Iss me batane ke liye to bohot tafseel hai, lekin yahan sirf gawahi ki baat ho rahi hai, lekin chalte chalte ye zehan nasheen kar li jiye ke, jab koi bhi contact banaya jaata hai, aur terms and conditions likhne ki baari aati hai to insaano ki niyyat khul kar saamne aa jaati hai.
To bohot hi zaroori hai, kisi bhi business transaction ho, ya loan ka transaction ho, aaj kal rental agreements bann rahe hain Hyderabad me, iss se pehle bharose par kiraydaaron ko rakh lete thay, to agreements ko likh liya jaye, takay haqeeqat wazeh ho jaye. Qarza lene wala paise kab aur kaise wapas karega?
Surah an-Noor me aya hai ke, zina ki tohmat agar koi nek auraton par laga raha hai, to ussay 4 gawah pesh karne honge, aur agar wo gawah pesh na kar paye,…, to kya hoga?
Tohmat lagane wale ke liye zina ki saza ki 80% saza jhelna hoga.
Zaani ka gunah agar Islami hukumat me sabit ho jaye to Quran ke mutabiq uss ko 100 koday maare jayenge, zina ki tohmat lagane wala agar 4 gawah pesh na kar sakay to uss ko 80 koday maare jayenge.
Aur uss ki gawahi phir kabhi bhi qubool nahi ki jayegi.[10]
Yani Islami legal system me uss shakhs ko jhootta samjha jayega aur uss ki gawahi dobara qubool nahi ki jayegi, kisi bhi mamele me.
Aur aisa lagta hai ke, yehi formula ahadith ke collection me istemaal huwa hai, hadith ki sanad ke tamam logon ki biography likhi gayee aur uss ki bina par kaunsi chain qawi hai, kaunsi saheeh hai, kaunsi kamzor hai, kis shakhs ki wajah se ye kamzori aa rahi hai, wo kitna sacha ya jhootta hai, uss ki yaad-dasht ki detail ye sab kuch recorded hai, iss liye ahadith daif ho jaati hain.
Lekin, agar wo (yani ke ilzaam lagaane wala) tauba kar le aur apna mamela sudhaar le, to Allah (سُبْحَانَهُ وَتَعَالَىٰ) ghafoor hain yani gunahon ki saza se bachane wala hai aur reham karne wala hai.[11]
Aur jo log apni biwiyon par zina ka ilzaam lagate hain aur unn ke paas apne aap ke siway koi aur gawah na ho, to aise ek shakhs ki gawahi ye hai ke, Allah ki qasam ke sath chaar baar gawahi de ke, wo yaqeenan sachha hai.[12]
Aur paanchwi baar ye kahe ke, agar wo jhootta hai to uss par Allah ki lanat ho.[13]
Aur aurat se saza iss tarah ttal sakti hai ke wo chaar baar Allah ki qasam ke sath gawahi de ke uss ka shohar jhootta hai.[14]
Aur paanchi baar ye kahe ke, agar wo sachha hai to mujh par Allah ka ghazab ho, ghussa ho.[15]
Inn tamam ayaton me, ek baar bhi aurat ko jhootti nahi bolay. Mard hi ya to sacha hai, ya jhootta hai, kyun ke, wo ilzaam laga raha hai.
Aurat bhi qasam kha rahi hai, to wo mard ki sachai par ya uss ke jhootta hone par qasam kha rahi hai.
Ye hai, auraton ki respect Islam me.
Phir Surah an-Nisa me, gawahi ka golden rule bataya ja raha hai, farmaya ke, “Aye logo jo iman laye ho! Insaaf par qayem raho aur Allah ke liye sachhi gawahi do, chahe (iss me) tumhara ya tumhare maa-baap aur rishtedaron ka nuqsaan hi kyun na ho, agar koi ameer hai ya faqeer, to Allah unn dono ka khair-khwah hai. To tum khwaheshaat ki pairwi na karo yahan tak ke adal ya insaaf se hatt jao, agar tum apni zabano ko modogay ya gawahi dene se bachna chahoge to, jaan rakho, Allah tumhare sab kaamo se waqif hai”[16]
Gawahi dene ka ye golden rule, Harvard Law School ke Wasserstein Hall ki diwaar par likha huwa hai,[17] ye tasleem karte huwe ke, this verse is the best expression of Justice.
Aur yehi mazmoon Surah al-Maidah me aya hai, farmaya ke, “Aye logo jo iman laye ho! Allah ke khatir insaaf ki gawahi dene walay ban jao, aur logon ki dushmani tum ko iss baat par aamada na kare ke, insaaf chhorrh do, insaaf kiya karo ke yehi taqwe ke qareeb hai, yani Allah se darr kar gunahon se bachne aur nek amal karne se qareeb hai. Aur Allah se darr kar gunahon se bachte raho, jo kuch tum kar rahe ho, beshak Allah Ta’ala uss se ba-khabar hai”[18]
Surah al-Isra me farmaya ke, “...Fajr ke waqt Quran parrha karo, kyun ke, Fajr ke waqt Quran ka parrhna mash’hood hai, dekha jata hai, observe, attest ya witness kiya jata hai, gawah banaya jata hai”.[19]
Qiyamat ka din, aisa din hoga jis me sab logon ko jama kiya jayega aur wo din hai peshi ka, Allah ke saamne ru-ba-ru hone ka,[20]
Bil Mushafa mulaqat hogi Allah (ربُّ الْعِزَّت) ke sath,
Ye Bil Mushafa bole to...?,
ye COVID ke baad se aaj kal hum meetings ke liye “face-to-face” meeting hogi keh rahe hain, to Qiyamat ke din Allah Ta’ala ke sath “face-to-face” meeting hogi.
Kis ki himmat hai, apne amaal ke sath Allah (ربُّ الْعِزَّت) ke saamne khade hone ki?
Jahan gawahon ko pesh kiya jayega, hamara nama-e-amaal pesh hoga, yehi proof hamare khilaf kaafi hoga, Surah Qaf me ata hai ke, har shakhs (Hamare saamne) aayega, ek farishta uss ke sath, uss ko dhakelne wala hoga aur ek (uss ke amaal ka) gawah hoga[21]
Hamari memory ko agar play kar diya gaya uss din, to kaisi badnami hogi, Quran me Ibrahim (عَلَيْهِ ٱلسَّلَام) ki dua recorded hai, “Aur jis din log utthaye jayenge, mujhe ruswa na kar”[22] yani ke, qiyamat ke din ki badnaami se bacha le.
Surah an-Noor me ata hai ke, “Jis din unn ki zabane, unn ke hath aur unn ke paaon sab, unn ke kaamon ki gawahi denge”[23]
Phir Surah Fussilat me farmaya ke, “Aur jis din Allah ke ye dushman dozakh ki taraf jama kar ke chalaye jayenge, to unn ki darja-bandi ki jayegi, yani unn ko categorize kiya jayega,[24]
Yahan tak ke jab uss ke paas pahunch jayenge, to unn ke kaan aur aankhein aur khaalein yani unn ke skin unn ke khilaf unn ke aamaal ki gawahi denge,[25]
Aur wo kahenge apni khaalon se ke, tum ne kyun hamare khilaaf gawahi di? Wo kahengi ke, hume bhi uss Allah ne bolne ki salahiyat ata kar di hai, jis ne har cheez ko bolne ki quwwat ata ki hai aur ussi ne tumhe pehli baar paida kiya aur ussi ki taraf lautta diye jaoge.[26]
Lafz-e-Shaheed Allah ke bahtareen naamo me se ek naam hai, uss ke attributes me se ek attribute hai.
Surah aal-Imran me farmaya ke, Ahle kitab yani yahood aur nasara, jews and christians jo Allah ki ayaat ko jhuttlaate hain, Allah Ta’ala dekh raha hai jo kuch tum kar rahe ho, wo khud gawah hai tumhari harkaton ka.[27]
Aye Yahood-o-Nasara, aaj duniya bhar me jo kuch tum kar rahe ho, Allah tumhari harkaton ko dekh raha hai, wo tumhari harkaton par gawah hai.
Gaza me jo kuch tum kar rahe ho,
Har continent ko colonize kar ke wahan ke logon ko barbaad kar diya, North America ho, ya South America ho, ya Africa ke mumalik ho, ya Indian Subcontinent ho.
Tumhare exploitation ka gawah Allah hai.
Phir Surah al-An’am me ata hai ke, Aye Nabi (صلى الله عليه وسلم) unn se poochhiye, sab se badh kar kaunsi gawahi hai? (Phir khud hi) keh dijiye ke, Allah ki gawahi sab se badi hai! Wo mere aur Tumhare beech me gawah hai, aur meri taraf ye Quran wahi kiya gaya hai, takay main iss ke zariye tumhe khabardar kar doon aur uss ko bhi jis tak ye pahunche. Kya waqayi tum log gawahi dete ho ke, Allah ke sath kuch aur bhi ilaha hain? Aye Nabi (صلى الله عليه وسلم) Keh dijiye ke main to aisi gawahi nahi de sakta, phir aap (صلى الله عليه وسلم) keh dijiye, wo to bas Ek hi ilaha hai aur main baree hoon, unn tamam cheezon se jinhe tum shareek karte ho.[28]
Surah Yunus me farmaya ke, Aur agar Hum dikha dein aap (صلى الله عليه وسلم) ko uss azab me se kuch, jis ka Hum inn se wada kar rahe hain, ya (uss se pehle hi) Hum aap ko wafaat de dein, pas unhein Hamari hi taraf lautt kar aana hai, phir Allah gawah hai, uss par jo wo kar rahe hain.[29]
Ye ek qism ki dhamki samajh me aati hai, kyun ke, sonch kar dekhiye ke Qiyamat ke din Allah Ta’ala Judge bhi hain aur khud har cheez ke gawah bhi hain.
Aur abhi hum ne suna ke, sab se badi gawahi Allah Ta’ala ki gawahi hai, to hamara kya banega?
Dekho, jo maal tumhaare maa-baap aur rishtedaar chhorrh kar jaate hain, to wo haqdaaron tak pahuncha do, Allah har cheez par gawah hai,[31]
Ummahatul Momineen (رضي الله عنهم) ko parde ka hukum dete huwe farmaya ke, Koi haraj nahi (azwaaj-e-Nabi (صلى الله عليه وسلم)) par unn ke baapon ke muamele me, aur na unn ke baytton ke baare me, aur na unn ke bhaiyon ke baare me aur na unn ke bhaiyon ke baytton ke baare me aur na unn ki behnon ke baytton ke baare me aur na unn ki jaan pehchhaan ki auraton ke baare me aur na hi unn ki milk-e-yameen ke baare me, aur (Aye Nabi (صلى الله عليه وسلم) ki biwiyo!) tum Allah se darti raho, yaqeenan Allah har cheez par gawah hai.[32]
Surah Saba me farmaya ke, Aap (صلى الله عليه وسلم) keh dijiye ke, agar maine tum se kuch ujrat maangi ho to wo tumhare hi liye hai, mera ajar to Allah hi ke zimme hai aur wo har cheez par gawah hai.[33]
Phir Surah Fussilat me farmaya ke, Hum anqareeb unn ko dikha denge apni ayaat ya apni nishaniyan, aafaaq me yani atraaf-e-aalam me bhi aur unn ki apni jaano ke andar, yahan tak ke unn par zahir ho jayega ke, ye Quran haq hai, kya ye baat kaafi nahi ke, aap (صلى الله عليه وسلم) ka Rabb, aap ka paalne wala malik har cheez par gawah hai.[34]
Surah al-Burooj me farmaya ke, Wohi jis ke liye aasmaano aur zameen ki badshahi hai aur Allah to har cheez par khud gawah hai.[35]
Qiyamat ke din Allah (ربُّ الْعِزَّت) Isa ibn Maryam (عَلَيْهِم ٱلسَّلَام) se poochhenge ke, kya tum ne logon se kaha tha ke, mujhe aur meri walida ko do khada ya do ilaha maano, wo kahenge ke, Tu paak hai, mere liye ye mumkin hi nahi tha aisi baat karna, jis ka mujhe kuch haq nahi aur agar maine aisa kaha hota to Tujh ko maloom hota, aur jo baat mere dil me hai usay Tu jaanta hai aur jo baat Tere sha’oor me hai usay main nahi jaanta, beshak Tu Allaamu al-Ghuyoob hai, tamam ghaib, poshida, ya chhupi huwi cheezon ka jaanne wala hai.[36]
Maine inn se kuch nahi kaha magar jis ka Tu ne mujhe hukum diya tha, wo ye ke tum Allah ki ibadat karo, jo mera aur tumhara sab ka paalne wala malik hai aur jab tak main inn me raha, unn ke halat ki khabar rakhta raha, aur jab Tu ne mujhe duniya se uttha liya to Tu hi unn ka nigraan tha aur Tu har cheez par gawah hai.[37]
Surah al-Mujadila me farmaya ke, Jis din Allah unn sab ko utthayega phir jo kaam wo karte rahe hain, unn ko batayega, Allah ne unn amaal ko mehfooz kar rakha hai, jab ke wo unhe bhool chuke hain aur Allah to har cheez par khud gawah hai.[38]
Aur Allah Ta’ala Kaafi hai gawah ke taur par,
…Aye Nabi (صلى الله عليه وسلم), Hum ne aap ko to logon ke liye Rasool bana kar bheja hai aur Allah Ta’ala kaafi hai gawah ke taur par.[39]
(Log nahi maante hain to na maane), lekin Allah gawahi deta hai ke, jo kuch uss ne nazil kiya (Aye Nabi (صلى الله عليه وسلم)) aap ki taraf, wo uss ne nazil kiya hai apne ilm se aur farishte bhi iss par gawahi dete hain aur gawah to Allah hi kaafi hai.[40]
Quran ke bheje jaane ki aur aap (صلى الله عليه وسلم) ke nabi aur rasool hone ki gawahi kaun de raha hai? Ye gawahi Wohi zaat de rahi, jis ki gawahi sab se badi hai, yani Allah Ta’ala khud de rahe hain.
Surah al-Fatah me farmaya ke, Wohi to hai jis ne apne Rasool (صلى الله عليه وسلم) ko hidayat (ki Kitab) aur deen-e-Haq de kar bheja, takay uss ko tamam deeno par ghalib kar de, aur Allah gawah ke taur par kaafi hai.[41]
Phir Surah al-Ankaboot me aap (صلى الله عليه وسلم) ko hukum ho raha hai ke, Aap (صلى الله عليه وسلم) keh dijiye ke, mere aur tumhare darmiyaan, Allah kafi hai ba-taur gawah, wo jaanta hai jo kuch aasmaano aur zameen mein hai aur wo log jo batil par imaan rakhte hain aur Allah ka kufr karte hain, inkaar karte hain, yaqeenan wohi nuqsaan utthane wale hain.[42]
Inn ayat ko summarize karte huwe hamare ustad Dr. Anees apni kitab Attibutes of Allah me Lafz-e-Shaheed ke conclusion me likhte ke,
Allah (تبارک وتعالیٰ) hamesha har cheez par gawah hai, har jagah, hazir hai na ke ghayeb, wo har waqt ba-khabar hai, har jagah, har cheez par nazar rakhe huwe hai, kahin bhi koi cheez uss ki ittela se, uss ki notice se, uss ki aagahi se ghayeb nahi hai.[43]
To ye thi Qurani ayaat lafz-e-Shuhadaa par, Yahan aaj ka dars rok denge, next dars Eid al-Fitr ke baad hoga, In Sha Allah.
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 23wi ayat ki tafseer me lafz-e-Ad’oo par Quran aur Hadith ki roshni me tafseel sunn rahe thay. Aaj ke dars me hum issi lafz par mazeed ahadith 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, Ad’oo, Shuhadaa, Sadiqeen
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 Part 3
Mangi huwi dua’on ke saath kya mamela hota hai, wo hum ahadith me sunn chuke hain lekin iss me bhi Ta’aloq Niyyat aur Amal se hai;
Amal ka daromadar Niyyat par hai, Bukhari Shareef ki pehli hadith me aap (صلى الله عليه وسلم) ne hume bataya.[1]
To insaan ye tayy kar le ke uss ki niyyat kya hai, taake uss ka muamela sahih ho jaye,
Allah ke sath uss ka commitment kya hai, ya Allah ke aur uss ke dil ke beech uss ka contract kya hai,
Quran aur ahadith me iss ke teen level bataye gaye hain,
Pehla ye hai ke, banda nek amal karta hai aur chahta hai ke uss ka ajar iss duniya me hi mil jaye, Surah al-Baqarah ki Ayat No 200 me aise logon ki dua Allah (عز وجل) ne darj kar di, farmaya “...Aur baaz log aise hain jo (Allah) se dua karte hain ke, Aye hamare paalne wale Malik! Hum ko jo dena hai wo iss duniya me ata kar dijiye, aise logon ka aakhirat me koi hissa nahi”[2]
Allah (سُبْحَانَهُ وَتَعَالَىٰ) hume aise logon me na shamil kare.
Doosra ye hai ke, banda nek amal karta hai aur chahta hai ke, uss ki duniya bhi achi ho aur uss ki aakhirat bhi achi ho, Surah al-Baqarah ki Ayat No 201 me aise logon ki dua Allah (ربُّ الْعِزَّت) ke darj ki hai, farmaya “Aur baaz log aise hain jo Allah se dua karte hain ke, Aye hamare paalne wale Malik! Hum ko iss duniya me bhi bhalai ata kariye aur aakhirat me bhi bhalai ata kariye aur dozakh ke azab se mahfooz rakhiye.”[3]
To aise logon ka anjaam Allah Ta’ala ne farmaya ke, “Yehi wo log hain jin ke liye, unn ke nek kaamo ka ajar tayyar hai jitna ke unhone nek amal kiya…”
Iss dua par hum hadith sunn chuke hai ke, Rasoolullah (صلى الله عليه وسلم) aksar yehi dua kiya karte thay.[4] Rabbana aatina fid duniya hasanatan wa fil aakhirat hasanatan wa qina azaaban naar.
Teesra ye hai ke, banda nek amal karta hai aur chahta hai ke ajar akhirat me hi mile, Surah al-Baqarah ki Ayat No 207 me aise logon ki dua Allah (جل جلاله) ne darj ki hai, farmaya “Aur logon me koi shakhs aisa hai jo Allah ki marzi, Allah ki khushi hasil karne ke liye apni jaan bech deta hai, iss duniya ki zindagi ko Allah ki khushi ke liye bech deta hai…”
To aise logon ke liye Allah unn ki duniya sawaar dete hain, aur aakhirat me unn ke liye ajar hi ajar hoga, kyun ke, Allah Raoof hai, meherbaan hai, taras khaane walay hain, hamdard hai, apne bandon ka lehaaz karte hain, unhe nukhsaan-de cheezon se bachaate hain.
Ahadith me bhi dua’on ki qubuliyat ka mamela bhi hum sunn chuke hain ke, theek iss niyyat ke mamele ke lehaaz se hota hai.
Pehla tareeqa, dua fauran qubool ho jaati hai,
Ab ye Allah aur bande ke contract ke hisaab se compare karte chaliye, jo manga duniya me hi mil gaya, aakhirat me koi hissa nahi,
Doosra tareeqa, jaisi dua ki hai uss ke barabar museebatein aur bala’en door ki jaati hain,
Aur comparison me, unka ajar utna hi hoga jitna wo nek amal karenge,
Teesra tareeqa, dua’on ka ajr aakhirat me milega,
To comparison me, jin logon ne apne aap ko bech diya Allah ki khushi ki khatir, lagta hai ke, ye mamela unn logon ke sath hoga.[5]
Phir ek aur hadith me, Allah Ta’ala farmate hain ke, Main waisa hi hoon jaisa mere bande mere baare me gumaan karte hain, sonchte hain aur main uss ke sath hota hoon, jab wo mujhe pukaarta hai.[6]
To Allah ke baare me achha gumaan rakhna chahiye, aur ye jaan lena chahiye ke har dua qubool hoti hai.
Aur jo dua’en qubool nahi hoti, uss ka badla aakhirat me milega.
Lekin, seerat-e-Nabawi (صلى الله عليه وسلم) se hume ye pata chalta hai ke, aap (صلى الله عليه وسلم) ne saari zindagi koshish ki aur Ahadith parrhenge to pata chalta hai ke, aap (صلى الله عليه وسلم) ko Allah par mukammil yaqeen tha, aur Masnoon Dua’on ko parrhenge to pata chalta hai ke, sirf dua’on se kaam poore ho rahe hain. To hume chahiye ke dua ke saath koshish bhi kare.
Dua jab tak qubool hoti rehti hai, jab tak ke banda, be-sabri ke kalimat kehna shuru karta hai, to phir ye sara process ruk jata hai.[7]
Aur banda gham ki taraf chala jata hai, Allah se mayoosi aur depression ki taraf chala jata hai.
Gham Allah (سُبْحَانَهُ وَتَعَالَى) ki taraf se bhi hota hai aur shaitan ki taraf se bhi,
Allah ki taraf se gham kisi ke inteqaal ka ya kisi nuqsaan ka ho sakta hai, jis par insaan ko sabr karna chahiye, iss se uss ke gunah maaf ho jaate hain.[8]
Lekin, agar gham shaitan ki taraf se hai toh wo insan ko mayoosi ki taraf le jata hai.[9]
Aur jo Allah (سُبْحَانَهُ وَتَعَالَى) ki rehmat se mayoos ho jaye wohi zalleen mein se, gumrah logon me se hai.[10]
To iss se bachna chahiye, kyun ke, pehchanne ka tareeqa hi yehi hai ke, gham kis ki taraf se hai.
Agar gham Allah ki taraf se hai, to insaan sabr ki taraf jata hai, aur agar gham shaitan ki taraf se hai to insaan mayoosi ki taraf chala jata hai.
Aur agar mayoosi badte badte na-umeedi ki taraf chali gayi to insan zalleen mein se, ya gumrahi se nikal kar kufr mein dakhil ho jata hai.[11]
Shaitan gham ke sath sath apne followers ya doston se darata hai,[12] aur phir gharibi se darata hai,
Gham, mayoosi aur na-umeedi ka solution dete huwe shaitan insaan ko gunah ki taraf, aur fahash kamon ki taraf bulata hai.[13]
Aur Nanga-pan, be-sharmi ya fahash kaamo ko Allah (سُبْحَانَهُ وَتَعَالَى) ne haram qarar diya hai.[14]
Aaj poori duniya fahash me mubtala hai aur uss ki ek wajah stress, gham, mayoosi door karne ke liye.[15]
Aur ek hadith me ata hai ke, Fahash se aur besharmi se Allah nafrat karte hain.[16]
Aur Allah jis se nafrat kare, uss par iss duniya mein lanat thop di jati hai.[17] To kya badtareen solution shaitan de raha hai gham ka, mayoosi ka, depression ka, Allah ki lanat.
Aur kuch dua’en aesi hoti hain jin ka result aakhirat mein hi pata chalega, jaise kisi ne jannat maang li, to ye dua ki qubooliyat ka nateeha sirf aakhirat me pata chalega.
Aakhirat mein kuch log aise aayenge jin ke gunah pahad jaise honge aur unhe maaf kar diya jayega iss liye ke wo shirk nahi karte the.[18]
Allah (سُبْحَانَهُ وَتَعَالَى) ke saath kisi aur ko shareek karna, Allah (سُبْحَانَهُ وَتَعَالَى) ki zaat mein aur sifaat mein, sab shirk hai. To jis kisi ne shirk nahi kiya, uss ko maaf kar diya jayega.[19]
Phir ek hadith me ata hai ke, Dua bhi ibadat hai.[20]
kyun ke, ibadat sirf Allah (سُبْحَانَهُ وَتَعَالَى) hi ki ho sakti hai aur dua bhi sirf Allah (سُبْحَانَهُ وَتَعَالَى) hi se maangi ja sakti hai, iss ka matlab ye huwa ke ibadat mein ya dua mein kisi ko shamil nahi kiya ja sakta, warna shirk ho jayega.
jin duaon ko Allah (سُبْحَانَهُ وَتَعَالَى) qubool kar lete hain, uss ke liye koi rasta nikaal dete, zariye bana dete hain, Allah (سُبْحَانَهُ وَتَعَالَى) usay wahan se denge jahan se uss ke zahn-o-guman me bhi na ho,[21]
Aur jo Allah (سُبْحَانَهُ وَتَعَالَى) ka taqwa ikhtiar karta hai, Allah (سُبْحَانَهُ وَتَعَالَى) se darta hai, Allah (سُبْحَانَهُ وَتَعَالَى) uss ke liye bahar nikalne ka rasta bana dete hain.[22]
Jo shaks, logon ka shukar ada nahi karta wo Allah (سُبْحَانَهُ وَتَعَالَى) ka shukarguzar nahi hai.[23]
Log ek doosre ko bina Allah ki marzi ke faida ya nuqsan nahi pahuncha sakte, Iss me humne ye bhi suna ke, Allah (سُبْحَانَهُ وَتَعَالَى) ne hi Sahaba ke dilon ko joda, warna agar Rasoolullah (صلى الله عليه وسلم) duniya bhar ka maal iss kaam ke liye kharch karte, tab bhi inn ke dilon ko jodh nahi sakte the.
Aur jo satisfied hai ya jo raazi rehta hai jo uss ke paas hai, Allah (سُبْحَانَهُ وَتَعَالَى) usay be-niyaz ya self-sufficient kar dete hain, aur sabr se behtar aur wasee koi tohfa nahi hai.
Phir humne jaana ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki zindagi me, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne kabhi kisi maangne wale ko, jo aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke paas aata, mana nahi kiya, koi dua karne ko kehta to aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) fauran uss ke liye dua zaroor karte the.
Aur aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke inteqaal ke baad, Khalifa Umar ne aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke chaha al-Abbas (رَضِيَ ٱللَّٰهُ عَنْهُم) se dua karwayee, barish ke liye.
Phir aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki humne kayee ahadith suni, jiss me aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) azan ke baad hume durood parrhne aur aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke liye waseela maangne ka hukum diye.
Phir humne wo bhi hadith suni, jiss me Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne lanat bheji, yahoodiyon aur eesaiyyon par, jinhone apne rasoolon aur nek logon ki qabron ko ibadat ki jagah bana liya hai. Aur humne ghaur kiya ke iss hadith ko kayee Sahaba aur Amma Aisha ne riwayat kiya hai.
Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko hamara salam aur salawat (salawat matlab durood) pahunchte hai, aur aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke juma ke din salawat bhejne me kasrat karo aur jo ek waqt mujh par durood ya salawat bhejta hai to Allah uss par 10 salawat aur rehmatein bhejte hain.
Phir kuch nek-amaal ka zikr kiya, jiss ko zariya bana kar Allah se dua maangi ja sakti hai.
Aur ye jana ke shaitani waswasa ghalat hai ke, hamari nekiyan kam aur gunah zyada hone ki wajah se dua’en qabool nahi ho rahi hain, aur iss baat par ghaur kiya ke, iss dhoke se, iss was-wase se hum ko bahar nikalna hai, aur khoob dua mangna hai.
Hume ghuroor me aa kar dua ko chhorrhna nahi hai, Sabr karna hai dua ki qubuliyat ke liye,
Shaitani waswase, insan ke dil ko sakht bana dete hain aur iss ke solution me ye hai ke, insaan Allah ke saamne jhuk jaye, agar aur zyada aazmaish aye to aur jhuk jao kaha aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne
Duaen na qubool hone ki wujoohat ko jana, jiss me;
haram cheezon ka istemal ,
neki taraf bulana aur burai se rokhna agar musalman band kar de, to phir dua’en qabool nahi hoti,
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
Rabbana aatina fid duniya…
References
[1] Narrated 'Umar bin Al-Khattab: I heard Allah's Messenger (ﷺ) saying, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for."
[4] Narrated Anas: The most frequent invocation of The Prophet (ﷺ) was: "O Allah! Give to us in the world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire." (2.201)
حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ الْوَارِثِ، عَنْ عَبْدِ الْعَزِيزِ، عَنْ أَنَسٍ، قَالَ كَانَ أَكْثَرُ دُعَاءِ النَّبِيِّ صلى الله عليه وسلم " اللَّهُمَّ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً، وَفِي الآخِرَةِ حَسَنَةً، وَقِنَا عَذَابَ النَّارِ ".
[5] 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
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.”
[6] Abu Hurairah narrated that the Messenger of Allah (s.a.w) said: "Indeed Allah Most High says: 'I am as My slave thinks of Me, and I am with him when He calls upon Me.'"
[7] Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “Every one of you will have his supplications answered, as long as he is not impatient and he says: I have supplicated but I was not answered.” [Ṣaḥīḥ al-Bukhārī 6340, Ṣaḥīḥ Muslim 2735]
Grade: Muttafaqun Alayhi (authenticity agreed upon) according to Al-Bukhari and Muslim
[8] Aisha reported: The Messenger of Allah, peace and blessings be upon him, said, “If the sins of a servant are numerous and he does not have good deeds to compensate, Allah will afflict him with sadness as an expiation for him.” [Musnad Aḥmad 24708]
[14] Narrated `Abdullah bin Mas`ud: Allah's Messenger (ﷺ) said, "None has more sense of ghaira than Allah, and for this He has forbidden shameful sins whether committed openly or secretly, and none loves to be praised more than Allah does, and this is why He Praises Himself."
[16] Abu ad-Darda (RAA) narrated that the Messenger of Allah (ﷺ) said: “Allah hates the profligate and the obscene.” Related by At-Tirmidhi who graded it to be Sahih.
وَعَنْ أَبِي اَلدَّرْدَاءِ - رضى الله عنه - قَالَ: قَالَ رَسُولُ اَللَّهِ - صلى الله عليه وسلم -{ إِنَّ اَللَّهَ يُبْغِضُ اَلْفَاحِشَ اَلْبَذِيءَ } أَخْرَجَهُ اَلتِّرْمِذِيُّ, وَصَحَّحَهُ. - صحيح. رواه الترمذي (2002)، وله شواهد، وأوله:" ما شيء أثقل في ميزان المؤمن من خلق حسن، فإن الله......" الحديث. وسيأتي برقم (1623). وقال:" هذا حديث حسن صحيح".
[17] Abu Huraira reported that Allah's Messenger (ﷺ) said: When Allah loves a servant, He calls Gabriel and says: Verily, I so and so; you should also love him, and then Gabriel begins to love him. Then he makes an announcement in the heaven saying: Allah loves so and so and you also love him, and then the inhabitants of the Heaven (the Angels) also begin to love him and then there is conferred honour upon him in the earth; and when Allah is angry with any servant He calls Gabriel and says: I am angry with such and such and you also become angry with him, and then Gabriel also becomes angry and then makes an announcement amongst the inhabitants of heaven: Verily Allah is angry with so-and so, so you also become angry with him, and thus they also become angry with him. Then he becomes the object of wrath on the earth also.
[18] Abu Musa Al-Ash'ari (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, "On the Day of Resurrection, Allah will deliver to every Muslim, a Jew or a Christian and say: 'This is your ransom from Hell-fire."'
Another narration is: Messenger of Allah (ﷺ) said, "There would come people amongst the Muslims on the Day of Resurrection with sins as heavy as a mountain, and Allah would forgive them".
[Muslim].
وعن أبي موسى الأشعري، رضي الله عنه، قال: قال رسول الله، صلى الله عليه وسلم: إذا كان يوم القيامة دفع الله إلى كل مسلم يهودياً أونصرانياً فيقول: هذا فكاكك من النار". وفي رواية عنه عن النبي، صلى الله عليه وسلم قال: "يجئ يوم القيامة ناس من المسلمين بذنوب أمثال الجبال يغفرها الله لهم " ((رواه مسلم)).
[19] Narrated Anas bin Malik: "Once Mu`adh was along with Allah's Messenger (ﷺ) as a companion rider. Allah's Messenger (ﷺ) said, "O Mu`adh bin Jabal." Mu`adh replied, "Labbaik and Sa`daik. O Allah's Messenger (ﷺ)!" Again the Prophet (ﷺ) said, "O Mu`adh!" Mu`adh said thrice, "Labbaik and Sa`daik, O Allah's Messenger (ﷺ)!" Allah's Messenger (ﷺ) said, "There is none who testifies sincerely that none has the right to be worshipped but Allah and Muhammad is his Apostle, except that Allah, will save him from the Hell-fire." Mu`adh said, "O Allah's Messenger (ﷺ) ! Should I not inform the people about it so that they may have glad tidings?" He replied, "When the people hear about it, they will solely depend on it." Then Mu`adh narrated the above-mentioned Hadith just before his death, being afraid of committing sin (by not telling the knowledge).
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-Ad’oo par Quran aur Hadith ki roshni me tafseel sunn rahe thay. Aaj ke dars me hum issi lafz par mazeed ahadith 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, Ad’oo, Shuhadaa, Sadiqeen
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 Part 2
Lafz-e-Aduu ke doosre hisse me,
Lafz-e-Dawat hadith me aya hai, Attend karne ke maano me: Bukhari aur Muslim ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, jab dawat di jaye to usay qabool kiya karo. Abdullah ibn Umar (رضي الله عنه) dawat me jaya karte thay, chahe wo shadi ki dawat ho ya koi aur, wo agar roza bhi hote to dawat me jaate.[1]
Ek aur hadith me aap (صلى الله عليه وسلم) ne farmaya ke, bad-tareen dawat wo hai, jis me ameeron ko bulaya jaye aur ghareebon ko chhorrh diya jaye. Aur agar kisi ne dawat se inkaar kiya to uss ne Allah aur uss ke Rasool (صلى الله عليه وسلم) ki na-farmani ki.[2]
Ek aur muttafiqun Alaih hadith me, aap (صلى الله عليه وسلم) ne farmaya ke, ek Musalman ke doosre Musalman par 5 huqooq hain.
Sahih Muslim ki ek riwayat me, Musalman ke ek aur haq ki baat aayi hai, Rasoolullah (صلى الله عليه وسلم) ne ke, jab wo mashwara chaahe to usay sahih mashwara dena.[4]
Tirmidhi, Nasai aur Baihaqi ki ahadith, Ek shakhs tashahhud me do ungliyan uttha kar dua parrh raha tha, to aap (صلى الله عليه وسلم) ne uss se farmaya ke, bas ek hi ungli utthao.[6]
Abu Dawood aur Baihaqi ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne haath uttha kar dua maangi aur uss ke baad apne haathon ko apne chehre par pher liya.[7]
Abu Dawood ne iss hadith ko Saleh kaha hai, yani ye hadith theek hai, lekin doosre muhadditheen ka khayal hai ke, ye hadith daif hai, aur kyun ke, iss hadith ki do ya teen chains hi hain, Sheikh Ibn Taimiyah ne kaha iss se hum daleel nahi le sakte, issi liye arab me iss hadith ko nahi maante, aur
doosri taraf Imam al-Suyooti ne iss hadith ko hasan kaha hai, issi liye hamare paas Indian subcontinent ke log iss hadith ko maante bhi hain aur amal bhi karte hain.
Dua ke baad chehre par haath pherenge ya nahi, Musalmano me jhagde ka ye ek aur point hai.
Ahmad, Abu Dawood, Nasai aur Baihaqi ki ahadith, Uqba bin Amer (رضي الله عنه) farmate hain ke, Rasoolullah (صلى الله عليه وسلم) ne unhe hukum diya ke, har farz namaz ke baad al-Muawwidhatain parrhe, yani Surah al-Falaq aur Surah an-Nas.[8]
Inn suraton ke zariye dua maangi ja rahi hai.
Inn ko parrhe se kya effect ho raha hai, wo hum lafz-e-Surah ki tafseer me sunn chuke hain.
Abu Dawood, Nasai, Ibn Majah, Darimi aur Baihaqi ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, tumhare sab se behtareen dino me se Jumuah ka din hai, issi din Adam (عَلَيْهِ ٱلسَّلَام) ko paida kiya gaya, issi din unn ki wafaat huwi, issi din aakhri soor phoonka jayega, to iss din yani jumuah ke din mujh par kasrat se durood bheja karo, kyun ke, tumhara durood mujhe pesh kiya jata hai,
Aap (صلى الله عليه وسلم) se poochha gaya ke, aap tak durood kaisa pahunchega, jab ke aap ka jism khatam ho gaya hoga,
Iss par aap (صلى الله عليه وسلم) ne farmaya ke, Allah ne zameen par anbiya ke jismo ko khane se mana kar diya hai.[9]
Doosri ahadith me aya hai ke, aap (صلى الله عليه وسلم) iss ka jawab bhi dete hain.
Tirmidhi ki hadith, Rasoolullah (صلى الله عليه وسلم) ne ek shakhs ko dua karte suna ke, Aye Allah, main tujh se mukammil fazal ka sawal karta hoon,
To aap (صلى الله عليه وسلم) ne poocha ke, mukammil fazal se tumhara kya matlab hai?
Uss ne kaha ke, mukammil fazal ke zariye wo khair ki umeed karta hai,
Iss par aap (صلى الله عليه وسلم) ne farmaya ke, mukammil khair me to jannat me dakhil hona aur jahannam se mehfooz rehna bhi shamil hai.
Aur aap (صلى الله عليه وسلم) ek aur shakhs ko dua me, Ya zul Jalali wa al-Ikram kehte suna ke, to farmaya ke, teri dua qubool ho gayee (Allah se) maango kya maangte ho.
Phir ek aur shakhs ko kehte suna ke, Aye Allah! Main Tujh se bardasht karne ki taqat maangta hoon,
Iss par Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Tum ne Allah se aazmaish maangi hai, ab uss se aafiyat yani khair maango ya sehat maango.[10]
Pichle dars me anbiya ki dua ki baat chal rahi thi,
Quran me ata hai ke, sab se pehli dua jo maangi gayee wo Adam aur amma Hawwa (عَلَيْهِم ٱلسَّلَام) ki dua thi, Rabbana Zalamna anfusana wa illam Taghfir lana wa Tarhamna lanakoonanna minal khasireen.[11] Dono pukaar utthay ke, Aye hamare Paalne walay Malik, humne apne aap par zulm kiya hai, na-insaafi ki hai, aur agar Tu ne hume ma’af na kiya aur hum par reham na kiya, to hum tabah hone walon me se ho jayenge.
Surah al-Baqarah me ata hai ke, ye dua bhi Allah Ta’ala ne Adam (عَلَيْهِ ٱلسَّلَام) ko sikhayi thi.[12] Ye baat aisi hai ke, ye ek wajah bani Mathematics ke professor Jeffrey Lang ke islam qubool karne me, kyun ke, eesaiyyat me ye hai ke, jo ghalati Adam (عَلَيْهِ ٱلسَّلَام) se sarzad ho gayee thi, uss gunah ki wajah se Isa (عَلَيْهِ ٱلسَّلَام) ne salaib par apni jaan di aur uss ki wajah se insaaniyat ka gunah maaf huwa aur issi liye unhe Allah ka betta wo log maante hai.
Jab ke Quran ye kehta hai ke, Adam (عَلَيْهِ ٱلسَّلَام) ne maafi maangi aur Allah ne maaf kar diya. Ye itni logical baat unhe lagi ke, wo Islam qubool kar baitthe.
Hamare zehno me bhi yehi baat hai ke, mere fulan gunah ki saza Allah Ta’ala mujhe de raha hai. Allah ki saza kaun bardasht kar sakta hai?
Jaisa ke humen abhi hadith suni ke, Allah se bardasht mat maango, ye to aazmaish hai. Hum ye bhool jaate hain ke, Allah Ta’ala Ghafoor-ur-Raheem bhi hai, wo gunahon ko mitta deta hai, gunah karne se aur gunahon ki saza se bacha leta hai.
To hume ye karna chahiye ke, agar gunah ho jaye to fauran Allah Ta’ala se maafi maang lena chahiye, jaisa ke Adam (عَلَيْهِ ٱلسَّلَام) ne kiya. Aur Allah Ta’ala maaf karne walay hain.
Nuh (عَلَيْهِ ٱلسَّلَام) ki dua Surah Nuh me darj hai, Aye mere Rabb! Aye mere Paalne walay Malik! Maghfirat farma de, Meri aur mere maa baap ki aur jo koi bhi mere ghar me dakhil ho jaye, iman ke sath uss ki bhi aur tamam momin mardon aur momin auraton ki bhi,...[13]
Ayub (عَلَيْهِ ٱلسَّلَام) takleef me thay, unhone dua ki, Aye mere Paalne walay Malik! Mujhe bohot zyada takleef pahunchi hai, aur Tu tamam reham karne walon se badh kar reham karne wala hai.[14]
Shoaib (عَلَيْهِ ٱلسَّلَام) ki dua jab mushkil ka saamna ho gaya to unhone kaha ke, …Aye mere Paalne walay Malik! Haq ke sath Faisla farma de, hamare aur hamari qaum ke beech, aur yaqeenan Tu behtareen faisla karne wala hai.[15]
Yunus (عَلَيْهِ ٱلسَّلَام) ki dua jab wo machli ke paytt me ye thi ke, La Ilaha illa anta subhanaka, inni kuntu minaz zalimeen, ye aisi dua thi ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, inn kalimaat ke sath jo bhi dua maangega, uss ki dua qubool ho jayegi.
Phir Lut (عَلَيْهِ ٱلسَّلَام) ne dua ki ke, Aye mere Paalne walay Malik! Meri madad farma iss mufsid qaum ke khilaf.[16]
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke main Ibrahim (عَلَيْهِ ٱلسَّلَام) ki dua hoon, waise to kayee aur dua’en aayi hain Quran me, Ibrahim (عَلَيْهِ ٱلسَّلَام) ki lekin ek dua jo Ibrahim (عَلَيْهِ ٱلسَّلَام) ne ki thi, Makkah me apni ahliya Amma Hajirah aur Ismail (عَلَيْهِم ٱلسَّلَام) ko wahan chhorrh kar wapas hote waqt ke, Aye hamare Paalne walay Malik! Maine apni aulad ko iss wadi me la basaya hai, jahan koi pani ya kheti nahi, Tere mohtaram ghar ke paas, Aye hamare Paalne walay Malik! Takay ye namaz qayem kare, to Tu logon ke dilon ko unn ki taraf mayel kar de aur unn ko rizq ata kar, phalon se, takay wo shukr ada kare.[17]
Ye dua aisi thi ke, poore Arabian Peninsula ko badal kar rakh di.
Yusuf (عَلَيْهِ ٱلسَّلَام) ki dua gunah se bachne ke liye ye thi ke, Aye mere paalne walay Malik! Jis kaam ki taraf ye mujhe bula rahi hai, uss ke ba-nisbat mujhe qaid ya jail pasand hai. Aur agar Tu ne mujh se inn ki chaalon ko door na kar diya, to main bhi unn ki taraf mayel ho jaoonga aur jahilon me se ho jaoonga.[18]
Musa (عَلَيْهِ ٱلسَّلَام) ki dua jab wo firaun se bach kar nikal aye ye thi ke, Aye mere paalne walay Malik! Jo cheez bhi Tu meri jholi me daal de main uss ka mohtaaj hoon.[19]
Phir jab Allah ne nabi bana kar wapas firaun ke paas bheja to Musa (عَلَيْهِ ٱلسَّلَام) ne dua ki ke, Ribbish shrah li sadri wa yassir li amri wahlul uqdatam min lisaani, yafqahu qauli.[20] Mere paalne walay Malik! Iss kaam ke liye mera seena khol de, aur mera kaam asaan kar de, aur meri zuban ki girah khol de, takay meri baat ko wo achhi tarah samajh sake.
Zakariyya (عَلَيْهِ ٱلسَّلَام) ki dua aulad na hone par ye thi ke, Aye mere paalne walay Malik! Mujhe akela na chhorrh aur yaqeenan Tu hi behtareen waris hai.[21]
Aur ye bhi ke, Aye mere Rabb! Tu mujhe bhi apni taraf se koi pakeeza aulad ata farma de, yaqeenan Tu dua ka sunne wala hai.[22]
Phir Rasoolullah (صلى الله عليه وسلم) ne hume dua’en sikhayi:
Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) aksar jo dua kiya karte thay, wo hai; Rabbana Aatina fi ad-Duniya hasanatan wa fi al-Akhirati hasanatan wa qi’na Azaab an-Naar.[23] Matlab Aye hamare Rabb! Hum ko duniya me bhi khair ata kar aur aakhirat me bhi khair ata farma aur hume dozakh ki aag ke azab se bacha le.[24]
Muslim ki hadith, Jab bhi Rasoolullah (صلى الله عليه وسلم) safar par jaate to, safar ki sakhtiyon se, wapsi par gham se, kasrat ke baad tangi se, Mazloom ki dua se aur Ahl-o-Ayaal ko pahunchne walay nuqsan se, Allah Ta’ala ki panah maangte.[25]
Abu Dawood ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Jab koi takleef me hai ya museebat zada hai, wo Allah se ye dua kare, “Ya Allah! Main teri Rehmat ki ummeed rakhta hoon, Tu mujhe palak jhapakne ke barabar bhi apne haal par na chhorrh, aur mere tamam muamelaat durust kar de, Tere siway koi mabood nahi.[26]
Bukhari ki hadith, Jis kisi ne, Azan suni aur ye dua parrhi:
Qiyamat ke din meri shifa’at uss par jayez hai.[27]
Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ye dua manga karte thay, Aye Allah! Main Teri panah chahta hoon, kanjoosi se, susti se, budhay-pan se yani Umar ka wo hissa jis me insaan bachhon se bhi gaya guzra ho jata hai, Azab-e-Qabr se aur Zindagi aur Maut ki aazmaishon se.[28]
Nasai ki hadith, Rasoolullah (صلى الله عليه وسلم) kabhi ye dua karna nahi chhorrhte, Aye Allah! Main Teri panah maangta hoon, pareshani se, ghum se, aajizi se, susti se, kanjoosi se, buzdili se aur doosre logon ke ghalbe se.[29]
Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ne Anas bin Malik (رضي الله عنه) ke liye teen dua’en ki, unn ki walida ke kehne par, Anas (رضي الله عنه) jo iss hadith ke rawi hain farmaate hain ke, aulaad aur daulat ke liye aap (صلى الله عليه وسلم) ki dua ko qubool hote huwe maine apni zindagi me dekh chuka hoon, aur mujhe umeed hai ke teesri dua ko aakhirat me qubool hote huwe dekhoonga.[30]
Ahmad, Ibn Majah aur Baihaqi ki hadith, Rasoolullah (صلى الله عليه وسلم) ye dua kiya karte thay, Aye Allah! Main Tujh se nafah bakhsh ilm, qabil-e-qubool amal aur achi rozi maangta hoon.[31]
Sunan Nasai ki hadith me, aap (صلى الله عليه وسلم) ye dua bhi karte thay, Aye Allah! Main Teri panah maangta hoon;
Aise ilm se jo faida na de,
Aise qalb se ya aise dil se jo ajizi na kare,
Aisi dua se jo suni na jaye, ya qabool na ki jaye,
Aisi nafs se, ya aisi rooh se jo mutmaeen na ho, razi na ho.[32]
Koi Majlis jis me fuzool ki batein hoti hain, uss me baitthne ka kaffara ye dua hai ke, Aye Allah Tu paak hai aur Tere liye hamd hai, Main gawahi deta hoon ke Tere siwa koi Ibadat ke layekh nahi, Tu mere tamam gunahon ko mitta de aur gunahon ki saza se bacha le aur main Tujh se tauba karta hoon.[33]
Tirmidhi aur Baihaqi ki hadith, Rasoolullah (صلى الله عليه وسلم) ne qarz ki adaigi ke liye dua sikhayi thi, Aye Allah! Jo kuch Tu ne halal kiya hai, wo mere liye kaafi kar de, aur haram se bacha le, aur mujhe apne fazal se itna ata kar ke main Tere siwa kisi ka mohtaaj na rahoon.[34]
Tirmidhi ki ek aur hadith me aya hai ke, kisi mehfil se uttne se pehle ye dua maangte thay, Aye Allah! Hume tera aisa khauf ata farma, jo hamare aur Teri na-farmani ke darmiyan aa jaye,
Aur Teri aisi ita’at ata farma jo hume Teri jannat me le jaye,
Aur aisa yaqeen ata farma ke, duniya ki museebatein Teri taraf se hum par asaan ho jaye,
Jab tak Tu hume zinda rakhega, Tu hume sunta, dekhta aur taqatwar rakh,
Aur unn logon ke liye bhi aisa hi kar, jo hamare waris hain,
Hume unn logon se badla lene de, jinhone hum par zulm kiya hai aur jo hum se dushmani karte hain unn ke khilaaf hamari madad farma,
Hamare deen par koi aafat na aaye,
Duniyawi muamelat ko hamari sab se badi parwah na hone de, ya wo sab kuch jis ke baare me hum jaante hain,
Aur jo hum par reham nahi karte, wo hum par hukumat na kare’n.[35]
Subah aur Sham ke azkaar me, Rasoolullah (صلى الله عليه وسلم) teen baar ye dua karte,
Allahumma aafini fi badani, Aye Allah! Mere jism me sehat ata farma,
Allahumma aafini fi sam’ee, Aye Allah! Mere sunne ki salahiyat me sehat ata farma,
Allahumma aafini fi basari, Aye Allah! Mere dekhne ki salahiyat me sehat ata farma,
La Ilaha illa ant, Tere siwa koi ibadat ke layekh nahi.[36]
Subah aur Sham ke azkaar me, ye dua manga karte thay,
Aye Allah! Main Tujh se duniya aur akhirat me maghfirat aur aafiyat ka sawal karta hoon,
Aye Allah! Main Tujh se apne deeni aur dunyawi muamelat me bakhshish aur aafiyat ka sawal karta hoon,
Aye Allah! Mere aybon par pardah daal de, mere khauf ko pursukoon kar de, aur meri hifazat farma mere aagay aur peechay se, mere dayen aur bayen se, aur mere ooper se, aur main Teri panah maangta hoon ke mere neeche se main bekhabar rahoon.[37]
Matlab ye ke, anbiya ke zariye hume dua’en sikhayee gayee, aur har occasion ke liye dua maujood hai, Allah Ta’ala se dua kare aur apne mas’alon ka hal dhoonde.
Phir aakhri dua jo maangi jayegi, wo Rehmatul lil-alameen (صلى الله عليه وسلم) qiyamat ke din dua karenge shifa’at ki dua hogi.[38]
Yahan hum aaj ka dars rok denge, 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] Nafil reported: I heard Abdullah b. Umar (Allah be pleased with them) narrating that Allah's Messenger (ﷺ) said: Accept the feast when you are invited to it. And Abdullah (b. Umar) used to come to the feast, whether it was a wedding feast or other than that, and he would come there even in the state of fasting.
[2] Abu Huraira reported God’s Messenger as saying, “The worst kind of food is that at a wedding-feast to which the rich are invited and from which the poor are left out. If anyone rejects an invitation he has disobeyed God and His Messenger.” [Bukhari and Muslim]
[4] Abu Hurairah (May Allah bepleased with him) reported:
Messenger of Allah (ﷺ) said, "A believer owes another believer five rights: responding to greetings, visiting him in illness, following his funeral, accepting his invitation, and saying 'Yarhamuk-Allah (May Allah have mercy on you),' when he says 'Al-hamdu lillah (Praise be to Allah)' after sneezing". [Al-Bukhari and Muslim].
Muslim's narration is, "There are six rights of a Muslim upon a Muslim: When you meet him, greet him; when he invites you, respond to him; when he seeks counsel, give him advice; when he sneezes and praises Allah, say to him: 'May Allah have mercy on you (Yarhamuk-Allah)'; when he is sick, visit him; and when he dies, follow his funeral".
وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: "حق المسلم على المسلم خمس: رد السلام، وعيادة المريض، واتباع الجنائز وإجابة الدعوة، وتشميت العاطس" ((متفق عليه)) . و في رواية لمسلم: "حق المسلم على المسلم ست: اذا لقيته فسلم عليه، و اذا دعاك فأجبه، و اذا استنصحك فانصح له، و اذا عطس فحمد الله فشمته، و اذا مرض فعده، و اذا مات فاتبعه."
[5] "Narrated Jabir bin Samura:The People of Kufa complained against Sa`d to `Umar and the latter dismissed him and appointed `Ammar as their chief . They lodged many complaints against Sa`d and even they alleged that he did not pray properly. `Umar sent for him and said, ""O Aba 'Is-haq! These people claim that you do not pray properly."" Abu 'Is-haq said, ""By Allah, I used to pray with them a prayer similar to that of Allah's Apostle and I never reduced anything of it. I used to prolong the first two rak`at of `Isha prayer and shorten the last two rak`at."" `Umar said, ""O Aba 'Is-haq, this was what I thought about you."" And then he sent one or more persons with him to Kufa so as to ask the people about him. So they went there and did not leave any mosque without asking about him. All the people praised him till they came to the mosque of the tribe of Bani `Abs; one of the men called Usama bin Qatada with a surname of Aba Sa`da stood up and said, ""As you have put us under an oath; I am bound to tell you that Sa`d never went himself with the army and never distributed (the war booty) equally and never did justice in legal verdicts."" (On hearing it) Sa`d said, ""I pray to Allah for three things: O Allah! If this slave of yours is a liar and got up for showing off, give him a long life, increase his poverty and put him to trials."" (And so it happened). Later on when that person was asked how he was, he used to reply that he was an old man in trial as the result of Sa`d's curse. `Abdul Malik, the sub narrator, said that he had seen him afterwards and his eyebrows were overhanging his eyes owing to old age and he used to tease and assault the small girls in the way."
"Narrated `Abdullah:While Allah's Apostle was prostrating (as stated below). Narrated `Abdullah bin Mas`ud: Once the Prophet was offering prayers at the Ka`ba. Abu Jahl was sitting with some of his companions. One of them said to the others, ""Who amongst you will bring the Abdominal contents (intestines, etc.) of a camel of Bani so and so and put it on the back of Muhammad, when he prostrates?"" The most unfortunate of them got up and brought it. He waited till the Prophet prostrated and then placed it on his back between his shoulders. I was watching but could not do any thing. I wish I had some people with me to hold out against them. They started laughing and falling on one another. Allah's Apostle was in prostration and he did not lift his head up till Fatima (Prophet's daughter) came and threw that (camel's Abdominal contents) away from his back. He raised his head and said thrice, ""O Allah! Punish Quraish."" So it was hard for Abu Jahl and his companions when the Prophet invoked Allah against them as they had a conviction that the prayers and invocations were accepted in this city (Mecca). The Prophet said, ""O Allah! Punish Abu Jahl, `Utba bin Rabi`a, Shaiba bin Rabi`a, Al-Walid bin `Utba, Umaiya bin Khalaf, and `Uqba bin Al Mu'it [??] (and he mentioned the seventh whose name I cannot recall). By Allah in Whose Hands my life is, I saw the dead bodies of those persons who were counted by Allah's Apostle in the Qalib (one of the wells) of Badr."
حَدَّثَنَا عَبْدَانُ، قَالَ أَخْبَرَنِي أَبِي، عَنْ شُعْبَةَ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَمْرِو بْنِ مَيْمُونٍ، عَنْ عَبْدِ اللَّهِ، قَالَ بَيْنَا رَسُولُ اللَّهِ صلى الله عليه وسلم سَاجِدٌ ح قَالَ وَحَدَّثَنِي أَحْمَدُ بْنُ عُثْمَانَ قَالَ حَدَّثَنَا شُرَيْحُ بْنُ مَسْلَمَةَ قَالَ حَدَّثَنَا إِبْرَاهِيمُ بْنُ يُوسُفَ عَنْ أَبِيهِ عَنْ أَبِي إِسْحَاقَ قَالَ حَدَّثَنِي عَمْرُو بْنُ مَيْمُونٍ أَنَّ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ حَدَّثَهُ أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يُصَلِّي عِنْدَ الْبَيْتِ، وَأَبُو جَهْلٍ وَأَصْحَابٌ لَهُ جُلُوسٌ، إِذْ قَالَ بَعْضُهُمْ لِبَعْضٍ أَيُّكُمْ يَجِيءُ بِسَلَى جَزُورِ بَنِي فُلاَنٍ فَيَضَعُهُ عَلَى ظَهْرِ مُحَمَّدٍ إِذَا سَجَدَ فَانْبَعَثَ أَشْقَى الْقَوْمِ فَجَاءَ بِهِ، فَنَظَرَ حَتَّى إِذَا سَجَدَ النَّبِيُّ صلى الله عليه وسلم وَضَعَهُ عَلَى ظَهْرِهِ بَيْنَ كَتِفَيْهِ وَأَنَا أَنْظُرُ، لاَ أُغَيِّرُ شَيْئًا، لَوْ كَانَ لِي مَنْعَةٌ. قَالَ فَجَعَلُوا يَضْحَكُونَ وَيُحِيلُ بَعْضُهُمْ عَلَى بَعْضٍ، وَرَسُولُ اللَّهِ صلى الله عليه وسلم سَاجِدٌ لاَ يَرْفَعُ رَأْسَهُ، حَتَّى جَاءَتْهُ فَاطِمَةُ، فَطَرَحَتْ عَنْ ظَهْرِهِ، فَرَفَعَ رَأْسَهُ ثُمَّ قَالَ " اللَّهُمَّ عَلَيْكَ بِقُرَيْشٍ ". ثَلاَثَ مَرَّاتٍ، فَشَقَّ عَلَيْهِمْ إِذْ دَعَا عَلَيْهِمْ ـ قَالَ وَكَانُوا يُرَوْنَ أَنَّ الدَّعْوَةَ فِي ذَلِكَ الْبَلَدِ مُسْتَجَابَةٌ ـ ثُمَّ سَمَّى " اللَّهُمَّ عَلَيْكَ بِأَبِي جَهْلٍ، وَعَلَيْكَ بِعُتْبَةَ بْنِ رَبِيعَةَ، وَشَيْبَةَ بْنِ رَبِيعَةَ، وَالْوَلِيدِ بْنِ عُتْبَةَ، وَأُمَيَّةَ بْنِ خَلَفٍ، وَعُقْبَةَ بْنِ أَبِي مُعَيْطٍ ". وَعَدَّ السَّابِعَ فَلَمْ يَحْفَظْهُ قَالَ فَوَالَّذِي نَفْسِي بِيَدِهِ، لَقَدْ رَأَيْتُ الَّذِينَ عَدَّ رَسُولُ اللَّهِ صلى الله عليه وسلم صَرْعَى فِي الْقَلِيبِ قَلِيبِ بَدْرٍ.
[6] "Abu Huraira told how when a man was making supplication using two of his fingers, God’s Messenger said, “Use one, use one.” [It is transmitted by Tirmidhi and Nasa’i and by Baihaqi in [Kitab] ad-da'awat al kabir]
[7] "As-Sa’ib b. Yazid, on his father’s authority, said that when the Prophet made supplication and raised his hands, he wiped his face with them. [Baihaqi transmitted the three traditions in [Kitab] ad-Da'awat al-kabir]
"2 - أنَّ النَّبيَّ صلَّى اللهُ عليه وسلَّم كان إذا دعا فرفع يديه مَسَح وَجْهَه بيَدَيه
الراوي : يزيد بن عبدالله والد السائب | المحدث : أبو داود | المصدر : سنن أبي داود
الصفحة أو الرقم : 1492 | خلاصة حكم المحدث : سكت عنه [وقد قال في رسالته لأهل مكة كل ما سكت عنه فهو صالح]"
Grade: He was silent about it [and he said in his letter to the people of Mecca that everything he was silent about is valid] | Reference: Abu Dawood 1492
1 - كان إذا دعا فرفعَ يديه مسحَ وجهَه بيديه.
الراوي : يزيد بن عبدالله والد السائب | المحدث : الألباني | المصدر : ضعيف أبي داود
9 - مَسْحُه وَجْهَه بيَدَيه [يعني حديث: كان رسولُ اللهِ صلَّى اللهُ عليهِ وسلَّم، إذا رفع يَدَيْهِ في الدعاءِ، لم يَحُطَّهُما حتى يَمْسَحَ بهما وجهَهُ] [وحديث يزيد بن عبدالله: أنَّ النَّبيَّ صلَّى اللهُ عليه وسلَّم كان إذا دعا فرفع يديه مَسَح وَجْهَه بيَدَيه]
الراوي : [عمر بن الخطاب ويزيد بن عبدالله والد السائب] | المحدث : ابن تيمية | المصدر : الفتاوى الكبرى
الصفحة أو الرقم : 2/ 219 | خلاصة حكم المحدث : فليس عنه فيه إلَّا حديث، أو حديثان، لا يقوم بهما حجة"
[8] "‘Uqba b. ‘Amir said that God’s Messenger ordered him to recite al-Mu'awwidhat* after every prayer. (* Surahs 113 and 114 are commonly called al-Mu'awwidhatan, this being the dual. Although al-Masabih has the dual, the Mishkat has the plural. In the notes to the Damascus edition it is suggested that suras 109 and 112 may be added, but it is more probable that the Mishkat has used the plural in error) [Ahmad, Abu Dawud, Nasa’i and Baihaqi, in [Kitab] ad-da‘awat al-kabir, transmitted it]
[9] 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* and replied, "God has prohibited the earth from consuming the bodies of prophets.” (*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) [Abu Dawud, Nasa’i, Ibn Majah, Darimi and Baihaqi, in [Kitab] ad-Da‘awat al-kabir, transmitted it]
[10] Mu'adh b. Jabal said the Prophet heard a man making supplication saying, “O God, I ask Thee for complete favour,” and asked him what complete favour meant. On his replying that it was a supplication by which he hoped to receive good, he said, “Part of complete favour is to enter paradise and be safe from hell.” He heard a man saying, “O Possessor of majesty and splendour,” and said, “Your prayer is answered, so make request.” The Prophet also heard a man who was saying, “O God, I ask Thee for endurance,” and said, “You have asked God for trial; now ask Him for wellbeing.” (Or, "ask Him for health.") [Tirmidhi transmitted it]
[23] Qatada asked Anas which Supplication Allah's Apostle (ﷺ) frequently made. He said: The supplication that he (the Prophet made very frequently is this:" O Allah, grant us the good in this world and the good in the Hereafter and save us from the torment of Hell-Fire." He (Qatada) said that whenever Anas had to supplicate he made this very supplication, and whenever he (intended) to make another supplication he (inserted) this very supplication in that.
[25] ‘Abdallah b. Sarjis said that when God’s messenger went on a journey he sought refuge in God from the difficulty of the journey, sorrow when he returned, scarcity after abundance, the claim of the oppressed, and seeing harm come to his family and property. [Muslim]
[26] Abu Bakra reported God’s messenger as saying that the supplications to be used by one who is distressed are, “O God, Thy mercy is what I hope for. Do not abandon me to myself for an instant, but put all my affairs in good order for me. There is no god but Thou.” [Abu Dawud]
[27] Jabir reported God’s Messenger as saying: If anyone says when he hears the summons, “O God, Lord of this perfect call and of the prayer which is established for all time, grant Muhammad the wasila and excellency, and raise him up in a praiseworthy position (Al-Qur’an; 17:79) which Thou hast promised,” he will be assured of my intercession. [Bukhari]
[28] Anas reported that Allah's Messenger (may peace he upon him) wed to make this supplication: " O Allah, I seek refuge in Thee from miserliness, from sloth and from decrepitude."
[29] It was narrated that Anas bin Malik said: "The Messenger of Allah [SAW] had supplications that he never omitted to recite. He used to say: 'Allahumma inni a'udhu bika minal-hammi, wal-hazani, wal-'ajzi, wal-kasali, wal-bukhli, wal-jubni, wa ghalabatar-rijal (O Allah, I seek refuge with You from worry, grief, incapacity, laziness, miserliness, cowardice and being overpowered by (other) men.)"
Zaid b. Arqam said that God’s messenger used to say, “O God, I seek refuge in Thee from incapacity, slackness, cowardliness, niggardliness, decrepitude, and the punishment in the grave. O God, bring my soul to fear of Thee and purify it; Thou art the best of those who purify it; Thou art its Patron and Master. O God, I seek refuge in Thee from knowledge which does not profit, from a heart which is not submissive, from an appetite which is insatiable, and from a supplication which is not granted an answer.” [Muslim transmitted it]
[30] Anas b. Malik said: Allah's Messenger (ﷺ) passed (by our house) that my mother Umm Sulaim listened to his voice and said: Allah's Messenger, let my father and mother be sacrificed for thee, here is Unais (and requested him to invoke blessings upon me). So Allah's Messenger (ﷺ) invoked three blessings upon me. I have seen (the results) of the two in this very world (in regard to wealth and progeny) and I hope to see (the result) of the third one in the Hereafter.
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَعْفَرٌ، - يَعْنِي ابْنَ سُلَيْمَانَ - عَنِ الْجَعْدِ أَبِي عُثْمَانَ، قَالَ حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ، قَالَ مَرَّ رَسُولُ اللَّهِ صلى الله عليه وسلم فَسَمِعَتْ أُمِّي أُمُّ سُلَيْمٍ صَوْتَهُ فَقَالَتْ بِأَبِي وَأُمِّي يَا رَسُولَ اللَّهِ أُنَيْسٌ . فَدَعَا لِي رَسُولُ اللَّهِ صلى الله عليه وسلم ثَلاَثَ دَعَوَاتٍ قَدْ رَأَيْتُ مِنْهَا اثْنَتَيْنِ فِي الدُّنْيَا وَأَنَا أَرْجُو الثَّالِثَةَ فِي الآخِرَةِ .
[31] Umm Salama said that the Prophet used to say after the dawn prayer, “O God, I ask Thee for beneficial knowledge, acceptable action, and good provision.” [Ahmad, Ibn Majah and Baihaqi, in [Kitab] ad- Da'awat al-kabir, transmitted it]
[32] It was narrated from Anas that : The Prophet [SAW] used to say these supplications: "Allahumma inni a'udhu bika min 'ilmin la yanfa'u, wa qalbin la yakhsha'u, wa du'a'in la yasma'u, wa nafsin la tashba'u. (O Allah, I seek refuge with You from knowledge that is of no benefit, a heart that is not humble, a supplication that is not heard and a soul that is not satisfied.)" Then he would say: 'Allahumma inni a'udhu bika min ha'ula'il-arba' (O Allah, I seek refuge with You from these four.)'"
[33] "Abu Huraira reported God’s messenger as saying that if anyone sits in an assembly where there is much clamour* and says before getting up to leave, “Glory be to Thee, O God, and I begin with praise of Thee; I testify that there is no god but Thou; I ask Thy pardon and turn to Thee in repentance,” he will be forgiven for what took place in that assembly where he was. (*Or, ‘wicked talk,’ or, 'meaningless talk') [Tirmidhi and Baihaqi in [Kitab] ad-Da'awat al-kabir, transmitted it]
[34] Ali told of a slave who had made a contract with his master to pay for his freedom(1) coming to him and saying, “I am unable to fulfill my contract,* so give me help.” He suggested teaching him words he had been taught by God’s messenger, which would be so effective that if he had a debt as large as a huge mountain God would pay it for him, telling him to say, “O God, grant me enough of what Thou makest lawful so that I may dispense with what Thou makest unlawful, and make me able by Thy grace to dispense with all but Thee.” (1. Mukatab. Although the term comes from the root meaning to write, the contract was not necessarily written. *Kitabati. While the word properly refers to something written, it is used for a contract whether written or not) [Tirmidhi and Baihaqi, in [Kitab] ad-Da'awat al-kabir, transmitted it]
[35] Ibn ‘Umar said that God’s messenger seldom got up to leave an assembly without using these supplications for his companions: “O God, apportion to us such fear of Thee as will come between us and acts of disobedience to Thee, such obedience to Thee as will bring us to Thy paradise, and such certainty that the calamities of this world will be made easy for us by Thee; let us enjoy our hearing, our sight and our power as long as Thou dost grant us life, and do the same for those who inherit from us; grant us revenge on those who have wronged us and help us against those who are hostile to us; let no calamity befall our religion, let not worldly affairs be our greatest care or all that we know about, and let not those who do not show mercy towards us rule over us.” [Tirmidhi transmitted it, saying this is a hasan gharib tradition]
[36] Narrated AbuBakrah: AbdurRahman ibn AbuBakrah said that he told his father: O my father! I hear you supplicating every morning: "O Allah! Grant me health in my body. O Allah! Grant me good hearing. O Allah! Grant me good eyesight. There is no god but Thou." You repeat them three times in the morning and three times in the evening. He said: I heard the Messenger of Allah (saws) using these words as a supplication and I like to follow his practice. The transmitter, Abbas, said in this version: And you say: "O Allah! I seek refuge in Thee from infidelity and poverty. O Allah! I seek refuge in Thee from punishment in the grave. There is no god but Thee". You repeat them three times in the morning and three times in the evening, and use them as a supplication. I like to follow his practice. He said: The Messenger of Allah (saws) said: The supplications to be used by one who is distressed are: "O Allah! Thy mercy is what I hope for. Do not abandon me to myself for an instant, but put all my affairs in good order for me. There is no god but Thou." Some transmitters added more than others.
[37] It was narrated that Ibn 'Umar said:"The Messenger of Allah (saas) never abandoned these supplications, every morning and evening: Allahumma inni as'alukal-'afwa wal-'afiyah fid-dunya wal-akhirah. Allahumma inni as'alukal-'afwa wal-'afiyah fi dini wa dunyaya wa ahli wa mali. Allahum-mastur 'awrati, wa amin raw'ati wahfazni min bayni yadayya, wa min khalfi, wa 'an yamini wa 'an shimali, wa min fawqi, wa 'audhu bika an ughtala min tahti (O Allah, I ask You for forgiveness and well-being in this world and in the Hereafter. O Allah, I ask You for forgiveness and well-being in my religious and my worldly affairs. O Allah, conceal my faults, calm my fears, and protect me from before me and behind me, from my right and my left, and from above me, and I seek refuge in You from being taken unaware from beneath me)." Waki' (one of the narrators, explaining) said: "Meaning Al-Khasf (disgrace)."
[38] "Narrated Abu Huraira:Some (cooked) meat was brought to Allah Apostle and the meat of a forearm was presented to him as he used to like it. He ate a morsel of it and said, ""I will be the chief of all the people on the Day of Resurrection. Do you know the reason for it? Allah will gather all the human being of early generations as well as late generation on one plain so that the announcer will be able to make them all-hear his voice and the watcher will be able to see all of them. The sun will come so close to the people that they will suffer such distress and trouble as they will not be able to bear or stand. Then the people will say, 'Don't you see to what state you have reached? Won't you look for someone who can intercede for you with your Lord' Some people will say to some others, 'Go to Adam.' So they will go to Adam and say to him. 'You are the father of mankind; Allah created you with His Own Hand, and breathed into you of His Spirit (meaning the spirit which he created for you); and ordered the angels to prostrate before you; so (please) intercede for us with your Lord. Don't you see in what state we are? Don't you see what condition we have reached?' Adam will say, 'Today my Lord has become angry as He has never become before, nor will ever become thereafter. He forbade me (to eat of the fruit of) the tree, but I disobeyed Him . Myself! Myself! Myself! (I am preoccuied with my own problems). Go to someone else; go to Noah.' So they will go to Noah and say (to him), 'O Noah! You are the first (of Allah's Messengers) to the people of the earth, and Allah has named you a thankful slave; please intercede for us with your Lord. Don't you see in what state we are?' He will say.' Today my Lord has become angry as He has never become nor will ever become thereafter. I had (in the world) the right to make one definitely accepted invocation, and I made it against my nation. Myself! Myself! Myself! Go to someone else; go to Abraham.' They will go to Abraham and say, 'O Abraham! You are Allah's Apostle and His Khalil from among the people of the earth; so please intercede for us with your Lord. Don't you see in what state we are?' He will say to them, 'My Lord has today become angry as He has never become before, nor will ever become thereafter. I had told three lies (Abu Haiyan (the sub-narrator) mentioned them in the Hadith) Myself! Myself! Myself! Go to someone else; go to Moses.' The people will then go to Moses and say, ..."
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."
