Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum Surah al-Baqarah ki 20wi ayat ke aakhri Lafz, al-Qadeer ki tafseer sunn rahay thay, aaj ke dars me issi par mazeed tafseel sunenge jo iss lafz par teesra hissa hai.
Qareeb hai ke, bijli ki chamak unn ki basarat chheen le, yani aankhon ki binayi salb kar le, jab bijli chamakti hai to unn par roshni padti hai, to uss roshni me chalte hain, aur jab andhera ho jata hai to ruk jaate hain, aur khade ke khade reh jaate hain, aur agar Allah (سُبْحَانَهُ وَتَعَالَىٰ) chahta to unn ke kaano ke sunne ki taqat aur aankhon ke dekhne ke salahiyat ko salb kar leta, yaqeenan Allah har cheez par qadir hai.
Lafz-e-Qadeer ki tafseel me hum ahadith sunn rahay thay, jiss me;
Lafz-e-Qadra ke maane hum samjhe ke, kisi bhi cheez ki quantity ya measurement ke liye ye lafz istemaal huwa hai, chahe wo physical cheezen ho ya abstract. Iss me umar ki lambai ke liye bhi hadith aayee hai.[1]
Phir wo hadith jis me aap (صلى الله عليه وسلم) ne farmaya ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne iss kayenaat ki taqdeer isay paida karne se pachas hazar saal pehli likh di thi. Issi silsilay me aur ahadith ye hain ke;
Tirmidhi ki hadith jis me Basra se ek nau-jawan aa kar Ata bin Abi Rabi’a (رضي الله عنه) se unn logon ke baare me sawal karte hain jo Taqdeer ka inkaar kar rahe thay. To unhone uss nau-jawan se kaha ke, Surah az-Zukhruf tilawat karo, to wo parrhna shuru karte hain,
Haa Meem, Qasam hai uss kitab ki jo bilkul wazeh hai, roshan hai, khuli huwi hai, ke Hum ne iss ko Quran-e-Arabi banaya hai takay tum samjho, aur ye ummul kitab me hai, hamare paas bohot buland-o-bala, bohot hikmat wali.[2]
Hazrat Ata ne poochha ke, kya tumhe pata hai ke ye, Umm al-Kitab kya hai? Umm al-Kitab wo kitab hai, jisay Allah ne likha aasmaano ko aur zameen ko paida karne se pehle, aur jis me likha hai ke, Fir’awn jahannamiyon me se hai aur jis me likha hai “Tabbat Yada Abi Lahabin wa Tabb” yani “Toot gaye Abu Lahab ke dono hath aur wo tabah-o-Barbaad ho gaya”.
Phir Ata (رضي الله عنه) ne kaha ke, Ubada Ibn as-Samit (رضي الله عنه) ne apne betay ko marte waqt ye naseehat ki thi ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ka taqwa ikhtiyar karo aur jaan lo ke, tum kabhi bhi Allah ka Taqwa hasil nahi kar sakte jab tak ke tum Allah par Iman na lao aur taqdeer par iman na lao, uss ke achhe hone par aur uss ke buray hone par, yani sab par. Agar tum iss ke alawa kisi aur cheez par marr gaye to tum jahannam me dakhil ho jaoge.
Beshak, maine Rasoolullah (صلى الله عليه وسلم) se suna hai ke, Allah ne sab se pehle Qalam ko paida kiya, aur kaha ke likho, Qalam ne poochha kya likhoon, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne farmaya al-Qadar likho, yani Taqdeer likho, wo kya hai aur kya hone wala hai aakhir tak.[3]
Bukhari, Muwatta Imam Malik aur deegar kitabon me ki ahadith, Adam (عَلَيْهِ ٱلسَّلَام) aur Musa (عَلَيْهِ ٱلسَّلَام) me behas ho gayee, Musa (عَلَيْهِ ٱلسَّلَام) ne farmaya ke, Aap Adam (عَلَيْهِ ٱلسَّلَام) hain jinhone apni aulad ko jannat se bahar nikalwa diya, to Adam (عَلَيْهِ ٱلسَّلَام) ne farmaya ke, tum Musa ho, jisay Allah (ربُّ الْعِزَّت) ne apna paighambar banaya aur jis se kalam kiya, yani direct baat ki, phir bhi tum mujhe uss baat ka zimadaar samajhte ho, jo mere paida honay se pehle likh di gayee thi?[4]
Phir hum Taqdeer par iman laane par ahadith sunay, aur jab sahaba (رضي الله عنهم) se taqdeer ke baare me poocha gaya, to unhone farmaya ke, Agar Allah aasmaano aur zameen ke rehne walon ko azab dena chahta to wo aisa karta lekin unn par zulm nahi karta,
Aur agar wo (yani ke Allah Ta’ala) unn par Reham kare to uss ki Rehmat unn ke liye unn ke apne a’amal se behtar hai,
Aur agar tumhare paas Uhad pahad ke barabar maal hota, jo tum Allah ki raah me kharch kar dete, wo tum se qubool nahi kiya jata, jab tak ke tum taqdeer par iman na laate,
Aur tum jaante ho ke, jo kuch tum par museebat aayi hai, wo tum ko chhorrh kar nahi guzar sakti thi, aur jo museebat tum ko choo-we baghair chali gayee wo tum par aa nahi sakti thi, aur agar tum iss ke alawa kisi aur cheez ko maante huwe maroge to tum jahannam me dakhil ho jaoge.
Yehi baat Ubayy ibn Kaab, Abdullah ibn Masood, Hudhaifah aur Zaid bin Thabit (رضي الله عنهم) ne bayan ki hai.[5]
Phir Sahih Muslim, Ibn Majah aur Bulugh al-Maram ki ahadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, qawi iman wala momin kumzor iman walay momin se behtar hai, aur Allah ka pasandeeda hota hai, halanke dono hi achhe hain.
Uss cheez ko talash karo jis se tumhe faida ho aur khud ko be-bas mehsoos matt karo, Allah se madad maagte raho aur uss se bezaar na hon, aur agar koi museebat aa jaye to ye matt kaho ke, agar maine aisa kiya hota ya waisa kiya hota to uss ka nateeja fulan aur fulan hota,
Balke ye kaho ke, “Qaddarallahu wa ma sha’a fa’ala”, “Allah ka hukum huwa aur wo jo chahta hai karta hai”, Agar aur magar shaitan ke liye raasta khol dete hain.[6]
Phir humne wo hadith suni ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya, meri ummat me aise log utthenge, jo taqdeer ko jhutlayenge.
Ek waqt Rasoolullah (صلى الله عليه وسلم) tashreef laye, jab ke kuch sahaba (رضي الله عنهم) taqdeer par behas kar rahe thay, ye sunn kar Rasoolullah (صلى الله عليه وسلم) ka chehra mubarak laal ho gaya, aur aap ne farmaya kya issi liye mujhe Nabi bana kar bheja gaya hai? Pichhli qaume issi liye tabah huwi, kyun ke, unhone Taqdeer par behas ki. Main tumhe hukum deta hoon ke, iss mamele me behas matt karo.[7]
Sunan Abu Dawood ki hadith farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, al-Qadariyya iss ummat ke majoosi hain, agar wo bimar paday to unn se milne matt jao, aur agar unn ka inteqaal ho jaye to unn ke janaze me shamil matt ho.[8]
Matlab ye ke, ek musalman bimar hota hai to uss ka haq hai ke doosre musalman usay milne jaye, aur ek musalman ki maut par uss ke janaze me shamil hona musalman ki zimmadari hai, to yahan hukum ho raha hai ke aise logon ke liye ye haq nahi hai.
Iss hadith me do alfaaz aaye hain jo samajhne ke hain, pehla hai al-Qadariyya aur baaz ahadith me, ahlul Qadar bhi aya hai, ye wo log hain jo Taqdeer ka inkaar karte hain, aur aaj bhi ummat-e-muslima me baaz log hain jo taqdeer par iman nahi laate.
Inn ka kehna ye tha ke, Allah ne nek amaal ya achi taqdeer banayi hai aur bure amaal insaan ki taraf se hai ya burai ya evil,…, taqdeer ka hissa nahi hai.
Doosra lafz hai majoosi, ye faras yani persia me, zorastrian mazhab aane se pehle ek mazhab tha aur iss mazhab me bhi log taqdeer ko nahi maante thay.
al-Qadariyya jo firqa tha, wo Rasoolullah (صلى الله عليه وسلم) ke inteqaal ke baad musalmano me bana, aur jis ki peshangoi aap (صلى الله عليه وسلم) ne kar di thi, aur inn se bachne ka hukum bhi de diya tha, jaisa ke ahadith se pata chalta hai.
Umayyad Khalifa, Umar Ibn Abdul Aziz ke daur-e-khilafat me al-Qadariyya maujood thay, jis ke baare me Muwatta Imam Malik me ata hai ke, Hazrat Umar ibn Abdul Aziz ka khayal ye tha ke, inhe maukha diya jaye taqdeer par iman laane ka, aur agar ye na maane to inhe qatal kar diya jaye.[9]
Sunan Abu Dawood, Musnad Ahmad, Sahih ibn Hibban, Mustadrak ala Sahihain ki ahadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Ahlul Qadar yani taqdeer ka inkaar karne walon ke sath matt baittho aur na inn ke sath guftagoo karna shuru karo, iss se pehle ke wo baat karna shuru kare.[10]
Adab al-Mufrad ki hadith, Amr ibn al-’As (رضي الله عنه) farmate hain ke, “Mujhe uss shakh par tajub hota hai, jo taqdeer se bhagta hai, halanke wo uss me padne wala hai, aur apne bhai ki aankh me tinka to dekh leta hai lekin apni aankh me paday shahteer yani beam ko chhorrh deta hai, apne bhai ke dil se keena nikaalta hai lekin apne dil me keena chhorrhe rakhta hai,...[11]
Muslim, Tirmidhi aur Ibn Majah ki ahadith, Quraish ke kaafir Rasoolullah (صلى الله عليه وسلم) se taqdeer ke baare me behas karne aaye, to iss par Surah al-Qamar ki ayaat nazil huwi, Allah (ربُّ الْعِزَّت) farmate hain ke, “ Jis din ye ghaseettay jayenge aag me apne chehron ke bal, (unn se kaha jayega): ab aag ki lapatt ka maza chakho,[12] Yaqeenan Humne har cheez ek taqdeer, ek program, ek muqarrar hisaab ke mutabiq paida ki hai[13].[14]
Phir pichle dars me humne hadith suni ke, Nazar jo log baandhte hain, wo taqdeer ko nahi badal sakti.
Sunan Nasai ki hadith me, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke nazar matt bandha karo, kyun ke wo taqdeer ko nahi badal sakti.[15]
Asal baat to ye hai ke, jo taqdeer me likha hota hai, wo ho kar rehta hai;
Sahih Muslim ki hadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne Ibn Adam par uss ke hissay ka zina likh diya hai, (Yahan lafz-e-Kataba aya hai) wo la-maha-la apna hissa lega, aankh ka zina buri cheezon ko dekhna hai (yani jin cheezon ko dekhna haram hai), zaban ka zina, haram baat kehna hain, dil tamanna rakhta hai, khwahesh karta hai, phir sharm-gaah uss ki tasdeeq karti hai (yani wo zina karta hai) ya sharm-gaah inkaar karti hai (yani wo zina nahi karta).[16]
Muwatta Imam Malik, Bukhari aur Muslim ki ahadith ka mafhoom hai ke, ek aurat shadi karne se pehle ye shart na rakhe ke Mard apni pehli biwi ko talaq de, uss ki taqdeer me jo hai wo usay milega.[17]
Sahih Muslim aur Sunan an-Nasai ki ahadith, bandiyon aur biwiyon ko pregnant nahi karne ke liye Rasoolullah (صلى الله عليه وسلم) se mashwara kiya gaya, to aap ne farmaya, Azl ka istemaal karo, jo natural contraceptive hai, jis me mard apna jism aurat ke jism se alag hatta kar mani kharij karta hai. Lekin aap (صلى الله عليه وسلم) ne farmaya ke, jo aurat ke raham ki taqdeer me hai, wo usay mil kar rahega. Kuch din baad wo shakhs wapas aya aur kaha ke wo aurat hamela ho gayee hai, to aap (صلى الله عليه وسلم) ne farmaya maine kaha tha ke, taqdeer me jo likha hai wo hoga.[18]
Muslim ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, jab mani ka qatra aurat ke reham me 40-45 din tak rehta hai, to farishta aa kar Allah (سُبْحَانَهُ وَتَعَالَىٰ) se poochta hai ke, Ya Rabb, Aye paalne waale malik, kya ye nek hoga ya bura amal karne wala hoga, aur ye dono cheezen likh di jaati hain, phir farishta poochhta hai ke, Ya Rabb, kya ye mard hoga ke aurat, aur ye dono cheezen likh di jaati hain, aur uss ke amaal aur uss ke kaam jo wo karega, uss ki maut, uss ki rozi, ye sab kuch likh diya jata hai, phir uss ki taqdeer ke dastawez lapatt di jaati hain aur uss me na koi izafa hota hai aur na hi kami.[19]
Muslim ki ek aur hadith me ata hai ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya, tum me se har ek shakhs ka maddah-e-takhleeq chalees din tak uss ki maa ke paytt me ikhatta kiya jata hai, phir wo chalees din ke liye Alaqa (jo jonk ki tarah ki cheez hoti hai, aur jo maa ke reham ki diwar par chipak jata hai), phir chalees aur din tak wo mudhgha ki shakal me rehta hai (ye wo stage hai jis me reedh ki haddi ke nishanat dant se chabaye jaane ke nishan jaisa dikhta hai), phir Allah (سُبْحَانَهُ وَتَعَالَىٰ) farishte ko bhejte hain, (jo panchwe mahine neurocell, yani dimagh ki takhleeq ho jaane ke baad) uss me rooh phoonkta hai, aur usay chaar baaton ka hukum diya jata hai ke, uss ka rizq, uss ki umar, uss ka amal aur ye ke wo khush-naseeb hoga ya bad-naseeb, likh diya jata hai.
Mujhe uss zaat ki qasam jis ke siway koi ibadat ke layeq nahi, (jo iss kayenaat ki supreme authority hai), tum me se koi ek shakhs jannat walon ke se amal karta rehta hai, yahan tak ke jab uss ke aur jannat ke darmiyan ek balish ka faasla reh jata hai, to (Allah ke ilm ke mutabiq) likha huwa uss par ghalib aa jata hai, to wo ahle jahannam ka amal kar leta hai aur jahannam me dakhil ho jata hai,
Aur tum me se ek shakhs ahle jahannam ke se amal karta rehta hai, hatta ke uss ke aur jahannam ke darmiyan ek balish ka faasla reh jata hai, to (Allah ke ilm ke mutabiq) likha huwa uss par ghalib aa jata hai aur wo ahle jannat ka amal kar leta hai aur jannat me dakhil ho jata hai.[20]
Muslim ki ek aur hadith me Abdullah ibn Masood farmate hain ke, Bad-Bakht wo hai jo apni maa ke paytt me (tha to Allah ke ilm ke mutabiq) bad-Bakht tha aur khush-naseeb wo hai, jo apne alawa doosre se naseehat hasil kare, poochha gaya ke, bina kisi amal kare, koi kaise bad-bakht ho sakta hai? To unhone wo hadith bayan ki jo abhi hum ne suni, maa me paytt me bachay ki taqdeer likh di jaati hai wali hadith.[21]
Ahmad, Bukhari aur Muslim ki ahadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, “Tum me se koi ek bhi nahi, koi saans lene wala jaandaar shakhs nahi, magar Allah Ta’ala ne (apne azali, eternal, abadi, endless, hatmi, definite aur ultimate ilm ke mutabiq) jannat ya jahannam me uss ka tthikana likh diya hai aur (koi nahi) magar (ye bhi) likh diya gaya hai ke wo bad-bakht hai ya khush naseeb hai, to kisi ne sawal kiya, Ya Rasoolullah (صلى الله عليه وسلم)! Kya hum apne likhay par hi na reh jaye aur amal chhorrh de? yani taqdeer par sab kuch chhorrh de, amal na kare?
To aap (صلى الله عليه وسلم) ne farmaya: Jo kush naseeb hoga, wo nekukaaron ke amal ki taraf chal padega, aur jo bad-bakhton me se hoga, wo bad-bakhton ke amal ki taraf chal padega,
Phir aap (صلى الله عليه وسلم) ne farmaya, amal kiye jao, har ek ka raasta aasaan kar diya gaya hai, jo khush naseeb hain, unn ke liye nekukaaron ke amaal ka raasta asaan kar diya jata hai, aur jo bad-bakht hain, unn ke liye bad-bakhton ke amalon ka raasta asaan kar diya jata hai,
Phir aap (صلى الله عليه وسلم) ne Quran ki, Surah al-Layl ki ayaat tilawat ki, “To jis ne (Allah ke raaste me maal) kharch kiya aur Allah ka taqwa ikhtiyar kiya yani Allah Ta’ala se darte huwe, gunahon se bachte huwe, nek amal kiya,[22] aur nek baat ko sach mana ya uss ki tasdeeq ki,[23] Uss ko Hum aasaan tareeqe ki taufeeq denge yani uss ko Hum rafta rafta aasaan manzil yani jannat tak pahuncha denge,[24] aur jis ne bukhl kiya, kanjoosi ki (ya Allah ke raaste me kharch nahi kiya) aur be-parwa bana raha,[25] aur nek baat ko jhoott samjha,[26] Usay hum sakht raaste ke liye sahoolat denge, yani uss ko Hum rafta rafta mushkil manzil yani jahannam tak pahuncha denge[27].[28]
Sahih Muslim ki hi ek aur hadith me, Rasoolullah (صلى الله عليه وسلم) se poochha gaya ke, “Log jo amal aaj kar rahe hain aur uss me mashaqqat uttha rahe hain, kya ye koi aisi cheez hai jis ka unn ke baare me faisla ho chuka hai aur pehle se muqaddar kar diya gaya hai, jo unn me jaari ho chuki hai ya wo ab unn ke samne pesh ki ja rahi hai, jis tarah usay unn ke Rasool unn ke paas le aaye aur unn par hujjat tamam ho gayee hai?
To aap (صلى الله عليه وسلم) ne farmaya, Nahi, balke aisi cheez hai jo unn ke baare me tayy ho gayee aur unn me jaari ho chuki , aur uss ki tasdeeq, Allah (ربُّ الْعِزَّت) apni kitab me karta hai, Surah as-Shams me farmata hai ke, “Phir uss ke andar neki aur badi ka ilm ilhaam kar diya”[29].[30]
Baihaqi ki Sho’abul Iman, Musannaf Abi Shiabah aur Bukhari ki Adab al-Mufrad ki ahadith, Hazrat Abdullah (رضي الله عنه) farmate hain ke, “Jab tum me se koi kisi se apni zaroorat par kuch maange, to asani se baghair israr kiye maange, kyun ke, usay wohi milega jo uss ke muqaddar me hai aur kisi ke paas ja kar uss ki khushamad na kare ke, uss ki kamar hi todh daale.[31]
Muslim ki ek aur hadith me ata hai ke, Agar koi juma ke din ghusl kar ke masjid ko ata hai, aur jitna uss ki taqdeer me tha ibadat karta hai, aur khamoshi se qutba sunta hai, to uss ke aane walay juma tak, balke teen aur din aagay tak ke gunah maaf kar diye jaate hain.[32]
To pata chala ke, insaan ibadat bhi utni hi karta hai, jitni uss ke liye likh di gayee hai.
Bukhari aur Abu Dawood ki ahadith, biwi se milne ke waqt ki dua parrh jo koi parrhta hai, “Allahumma Jannibni as-Shaitana, wa jannibish shaitana ma razaqtana”, aur agar unn ki taqdeer me aulad likhi hogi to shaitan uss aulad ko nuqsan nahi pahuncha sakta.[33]
To aulad bhi taqdeer se hai, mard aulad hogi ya aurat ye bhi taqdeer se hai.
Abhi hum ne suna ke Neki aur Burai bhi taqdeer se hai,
Insaan ki ibadat bhi taqdeer se hai,
Rizq Taqdeer se hai,
Zindagi kitni lambi hogi aur maut kab aur kahan ayegi, ye bhi taqdeer se hai,
Biwiyan kitni hongi taqdeer se hai, aur unn biwiyon ko kya milega taqdeer se hai,
Muwatta Imam Malik ki ek hadith me ata hai ke, Talaq bhi taqdeer se hai.[34]
Tirmidhi, Nail al-Awtaar, at-Taaliqqat al-Raziya ki ahadith me ata hai ke, Dua aur dawa bhi taqdeer se hai.[35]
Tirmidhi, Sahih at-Targheeb, Musnad li-Shoaib aur Sahih al-Musnad ki ahadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Jo koi aakhirat ko apna nasabul Ain banata hai, Allah uss ke dil ko ghani kar detay hain aur uss ke muamelaat ki zimmedari le lete hain, aur duniya uss ke paas aati hai, wo chahe ya na chahe.
Aur jo koi iss duniya ko apna nasabul Ain banata hai, to Allah Ta’ala uss ki ghurbat uss ki aankhon ke saamne rakh detay hai, aur uss ke mamelaat bikhayr detay hain aur duniya uss ke peechay nahi aati, illa wo jo uss ki taqdeer me likh diya gaya ho.[36]
Yahan hum dars ko rok denge, iss lafz me aur bhi ahadith hain aur samjhane ka bohot hai, wo hum next Saturday In Sha Allah Surah al-Baqarah ki tafseer me agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
Rabbana aatina fid duniya…
References
[1] It was narrated that Hudhaifah bin Yaman said: "The Messenger of Allah (ﷺ) said: 'I do not know how long I will stay among you, so follow the example of these two after I am gone,' and he pointed to Abu Bakr and `Umar."
[3] Abdul-Wahid bin Sulaim narrated: "I arrived in Makkah and met 'Ata bin Abi Rabah. I said to him: 'O Abu Muhammad! The people of Al-Basrah speak about Al-Qadar.' He said: 'O my son! Do you recite the Quran?' I said: 'Yes.' He said: 'Then recite Az-Zukhruf to me.'" He said: 'So I recited: Ha Mim. By the manifest Book. Verily, We have made it a Qur'an in Arabic that you may be able to understand. And verily, it is in the Mother of Book with Us, indeed exalted, full of wisdom. Then he said: 'Do you know what Mother of Books is?' I said: 'Allah and His Messenger know better.' He said:'It is a book that Allah wrote before He created the Heavens, and before He created the earth. In it, it is (written): Fir'awn is among the inhabitants of the Fire, and in it is: Perish the two hands of Abu Lahab, and perish he!'Ata said: 'I met Al-Walid the son of 'Ubadah bin As-Samit the Companion of the Messenger of Allah (s.a.w) and asked him:'What was your father's admonition when he died?" He said:"He called me and said: 'O my son ! Have Taqwa of Allah, and know that you will never have Taqwa of Allah until you believe in Allah, and you believe in Al-Qadar- all of it-its good and its bad. If you die upon other than this you shall enter the Fire. Indeed I heard the Messenger of Allah (s.a.w) saying: "Verily the first of what Allah created was the Pen. So He said: 'Write.' It said : 'What shall I write?' He said : 'Write Al-Qadar, what it is , and what shall be, until the end.'"
[4] Narrated Abu Huraira: The Prophet (ﷺ) said, "Adam and Moses debated with each other and Moses said, 'You are Adam who turned out your offspring from Paradise.' Adam said, "You are Moses whom Allah chose for His Message and for His direct talk, yet you blame me for a matter which had been ordained for me even before my creation?' Thus Adam overcame Moses."
[5] It was narrated that Ibn Dailami said: "I was confused about this Divine Decree (Qadar), and I was afraid lest that adversely affect my religion and my affairs. So I went to Ubayy bin Ka'b and said: 'O Abu Mundhir! I am confused about the Divine Decree, and I fear for my religion and my affairs, so tell me something about that through which Allah may benefit me.' He said: 'If Allah were to punish the inhabitants of His heavens and of his earth, He would do so and He would not be unjust towards them. And if He were to have mercy on them, His mercy would be better for them than their own deeds. If you had the equivalent of Mount Uhud which you spent in the cause of Allah, that would not be accepted from you until you believed in the Divine Decree and you know that whatever has befallen you, could not have passed you by; and whatever has passed you by, could not have befallen you; and that if you were to die believing anything other than this, you would enter Hell. And it will not harm you to go to my brother, 'Abdullah bin Mas'ud, and ask him (about this).' So I went to 'Abdullah and asked him , and he said something similar to what Ubayy had said, and he told me: 'It will not harm you to go to Hudhaifah.' So I went to Hudhaifah and asked him, and he said something similar to what they had said. And he told me: 'Go to Zaid bin Thabit and ask him.' So I went to Zaid bin Thabit and asked him, and he said: 'I heard the Messenger of Allah (ﷺ) say: "If Allah were to punish the inhabitants of His heavens and of His earth, he would do so and He would not be unjust towards them. And if He were to have mercy on them, His mercy would be better for them than their own deeds. If you had the equivalent of Mount Uhud which you spent in the cause of Allah, that would not be accepted from you until you believed in the Divine Decree and you know that whatever has befallen you, could not have passed you by; and whatever has passed you by, could not have befallen you; and that if you were to die believing anything other than this, you would enter Hell"
[6] Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, "A strong believer is better and dearer to Allah than a weak one, and both are good. Adhere to that which is beneficial for you. Keep asking Allah for help and do not refrain from it. If you are afflicted in any way, do not say: 'If I had taken this or that step, it would have resulted into such and such,' but say only: 'Allah so determined and did as He willed.' The word 'if' opens the gates of satanic thoughts". [Muslim].
السادس: عن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: " المؤمن القوي خير وأحب إلى الله من المؤمن الضعيف وفي كل خير. احرص على ما ينفعك، واستعن بالله ولا تعجز. وإن أصابك شيء فلا تقل: لو أني فعلت كان كذا وكذا، ولكن قل: قدر الله، وما شاء فعل؛ فإن لو تفتح عمل الشيطان" (( رواه مسلم)).
It was narrated that Abu Hurairah said, attributing it to the Prophet (ﷺ): “The stronger believer is better and more beloved to Allah than the weak believer, although both are good. Strive to seek that which will benefit you and do not feel helpless. If something overwhelms you, then say: Qaddarallah, wa ma sha'a fa’al (It is the decree of Allah and what He wills He does). And beware of (saying) ‘If only,’ for ‘If only’ opens the door to Satan.”
[7] Abu Huraira said: God’s messenger came out to us when we were arguing about God’s decree. He was angry and his face became so red that it looked as if pomegranate seeds had been burst open on his cheeks. He then said, “Is this what you were commanded to do, or was it for this purpose that I was sent to you? Your predecessors perished only when they argued about this matter. I adjure you, I adjure you, not to argue about it.” [Tirmidhi transmitted it, and Ibn Majah transmitted something similar from ‘Amr b. Shu'aib from his father from his grandfather]
[8] Narrated Abdullah ibn Umar: The Prophet (ﷺ) said: The Qadariyyah are the Magians of this community. If they are ill, do not pay a sick visit to them, and if they die, do not attend their funerals.
حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ أَبِي حَازِمٍ، قَالَ حَدَّثَنِي بِمِنًى، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " الْقَدَرِيَّةُ مَجُوسُ هَذِهِ الأُمَّةِ إِنْ مَرِضُوا فَلاَ تَعُودُوهُمْ وَإِنْ مَاتُوا فَلاَ تَشْهَدُوهُمْ". حكم: حسن (الألباني)
[9] Yahya related to me from Malik that his paternal uncle, Abu Suhayl ibn Malik said, "I was a prisoner with Umar ibn Abd al-Aziz. He said, 'What do you think about these Qadariyya (fatalists)?' I said, 'My opinion is that one should ask them to turn from wrong action, if they will do so. If not, subject them to the sword.' Umar ibn Abd al- Aziz said, 'That is my opinion. Malik added, "That is my opinion also."
[10] ‘Umar reported the Prophet (May peace be upon him) was asked : Do not sit which those who believe in free will and do not address them before they address you.
[11] 'Amr ibn al-'As said, "I am astonished at a man who flees from fate when he is all the time attacking it and who sees the mote in his brother's eye and not the trunk in his own eye. He uncovers the rancour in his brother's heart and not the rancour in himself. I have never entrusted anyone with a secret of mine and then blamed him for divulging it. How could I blame him when I have given him something he is incapable of doing?"
[14] Abu Huraira reported that the polytheists of the Quraish came to have an argument with Allah's Messenger (ﷺ) in regard to Destiny and then this verse was revealed: " On the day when they are dragged into the Fire upon their faces, taste the touch of Fire. Surely, We have created everything according to a measure" (liv. 48-49).
[15] It was narrated from Abu Hurairah that the Prophet said: "Do not make vows, for a vow does not have any impact on the Qadar. Rather it is just a means of taking wealth from the miserly."
أَخْبَرَنَا قُتَيْبَةُ، قَالَ حَدَّثَنَا عَبْدُ الْعَزِيزِ، عَنِ الْعَلاَءِ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ " لاَ تَنْذِرُوا فَإِنَّ النَّذْرَ لاَ يُغْنِي مِنَ الْقَدَرِ شَيْئًا وَإِنَّمَا يُسْتَخْرَجُ بِهِ مِنَ الْبَخِيلِ " .
[16] Abu Huraira reported Allah's Apostle (ﷺ) as saying: Verily Allah has fixed the very portion of adultery which a man will indulge in, and which he of necessity must commit. The adultery of the eye is the lustful look, and the adultery of the tongue is the licentious speech, the heart desires and yearns, which the parts may or may not put into effect.
[17] He reported God’s Messenger as saying, “A woman must not ask to have her sister* divorced in order to deprive her of what belongs to her, but she must marry, because she will have what has been decreed for her." [Bukhari and Muslim] (* The word ‘sister’ is here used in a general sense. The tradition has been explained as referring to one of a man’s wives trying to get him to divorce another, but it probably refers to a woman whom the man has asked in marriage wanting him to divorce his wife before she marries him.)
Yahya related to me from Malik from Abu'z-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "A woman should not ask for the divorce of her sister to make her plate empty and in order to marry. She has what is decreed for her."
وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " لاَ تَسْأَلِ الْمَرْأَةُ طَلاَقَ أُخْتِهَا لِتَسْتَفْرِغَ صَحْفَتَهَا وَلِتَنْكِحَ فَإِنَّمَا لَهَا مَا قُدِّرَ لَهَا " .
[18] He told of a man who went to God's Messenger and said, “I have a slave-girl who is our servant and I have intercourse with her, but do not want her to conceive.” He replied, “Withdraw your penis from her if you wish, for what is decreed for her will come to her.” After a time the man came and told him the girl had become pregnant, and he said, “I told you that what was decreed for her would come to her.” [Muslim transmitted it]
[19] Hudhaifa b. Usaid reported directly from Allah's Messenger (ﷺ) that he said: When the drop of (semen) remains in the womb for forty or forty five nights, the angel comes and says: My Lord, will he be good or evil? And both these things would be written. Then the angel says: My Lord, would he be male or female? And both these things are written. And his deeds and actions, his death, his livelihood; these are also recorded. Then his document of destiny is rolled and there is no addition to nor subtraction from it.
[20] Abdullah (b. Mas'ud) reported that Allah's Messenger (ﷺ) who is the most truthful (of the human beings) and his being truthful (is a fact) said: Verily your creation is on this wise. The constituents of one of you are collected for forty days in his mother's womb in the form of blood, after which it becomes a clot of blood in another period of forty days. Then it becomes a lump of flesh and forty days later Allah sends His angel to it with instructions concerning four things, so the angel writes down his livelihood, his death, his deeds, his fortune and misfortune. By Him, besides Whom there is no god, that one amongst you acts like the people deserving Paradise until between him and Paradise there remains but the distance of a cubit, when suddenly the writing of destiny overcomes him and he begins to act like the denizens of Hell and thus enters Hell, and another one acts in the way of the denizens of Hell, until there remains between him and Hell a distance of a cubit that the writing of destiny overcomes him and then he begins to act like the people of Paradise and enters Paradise.
[21] 'Abdullah b. Mas'ud reported: Evil one is he who is evil in the womb of his mother and the good one is he who takes a lesson from the (fate of) others. The narrator came to a person from amongst the Companions of Allah's Messenger (ﷺ) who was called Hudhaifa b. Usaid Ghifari and said: How can a person be an evil one without (committing an evil) deed? Thereupon the person said to him: You are surprised at this, whereas I have heard Allah's Messenger (ﷺ) as saying: When forty-two nights pass after the semen gets into the womb, Allah sends the angel and gives him shape. Then he creates his sense of hearing, sense of sight, his skin, his flesh, his bones, and then says: My Lord, would he be male or female? And your Lord decides as He desires and the angel then puts down that also and then says: My Lord, what about his age? And your Lord decides as He likes it and the angel puts it down. Then he says: My Lord, what about his livelihood? And then the Lord decides as He likes and the angel writes it down, and then the angel gets out with his scroll of destiny in his hand and nothing is added to it and nothing is subtracted from it.
[28] Ali reported: We were in a funeral in the graveyard of Gharqad when Allah's Messenger (ﷺ) came to us and we sat around him. He had a stick with him. He lowered his head and began to scratch the earth with his stick, and then said: There is not one amongst you whom a seat in Paradise or Hell has not been allotted and about whom it has not been written down whether he would be an evil person or a blessed person. A person said: Allah's Messenger, should we not then depend upon our destiny and abandon our deeds? Thereupon he said: Acts of everyone will be facilitated in that which has been created for him so that whoever belongs to the company of the blessed will have good works made easier for him and whoever belongs to the unfortunate ones will have evil acts made easier for him. He then recited this verse (from the Qur'an): "Then, who gives to the needy and guards against evil and accepts the excellent (the truth of Islam and the path of righteousness it prescribes), We shall make easy for him the easy end and who is miserly and considers himself above need, We shall make easy for him the difficult end" (xcii. 5-10).
[30] Abu al-Aswad reported that 'Imran b Husain asked him: What is your view, what the people do today in the world, and strive for, is it something decreed for them or preordained for them or will their fate in the Hereafter be determined by the fact that their Prophets brought them teaching which they did not act upon? I said: Of course, it is something which is predetermined for them and preordained for them. He (further) said: Then, would it not be an injustice (to punish them)? I felt greatly disturbed because of that, and said: Everything is created by Allah and lies in His Power. He would not be questioned as to what He does, but they would be questioned; thereupon he said to me: May Allah have mercy upon you, I did not mean to ask you but for testing your intelligence. Two men of the tribe of Muzaina came to Allah's Messenger (ﷺ) and said: Allah's Messenger, what is your opinion that the people do in the world and strive for, is something decreed for them; something preordained for them and will their fate in the Hereafter be determined by the fact that their Prophets brought them teachings which they did not act upon. and thus they became deserving of punishment? Thereupon, he said: Of course, it happens as it is decreed by Destiny and preordained for them, and this view is confirmed by this verse of the Book of Allah, the Exalted and Glorious:" Consider the soul and Him Who made it perfect, then breathed into it its sin and its piety" (xci. 8).
[31] 'Abdullah said, "When one of you seeks something he needs, he should ask for something small. He will have what is decreed for him. None of you should go to his companion and then praise him and thus break his back."
[32] Abu Huraira reported God's Messenger as saying, “If anyone bathes, then comes to the Friday prayer and prays what is fixed for him, then keeps silent till [the imam] finishes his sermon, then prays along with him, his sins between that time and the next Friday will be forgiven him, and three days more.” [Muslim transmitted it]
Abu-Huraira reported Allah's Apostle (ﷺ) as saying: He who took a bath and then came for Jumu'a prayer and then prayed what was fixed for him, then kept silence till the Imam finished the sermon, and then prayed along with him, his sins between that time and the next Friday would be forgiven, and even of three days more.
[33] Narrated Ibn `Abbas: The Prophet (ﷺ) said, "If anyone of you, when having sexual intercourse with his wife, says: Bismillah, Allahumma jannibni-Sh-Shaitan wa jannib-ish-Shaitan ma razaqtana, and if it is destined that they should have a child, then Satan will never be able to harm him."
[34] Yahya related to me from Malik from Said ibn Sulayman ibn Zayd ibn Thabit that Kharija ibn Zayd ibn Thabit told him that he was sitting with Zayd ibn Thabit when Muhammad ibn Abi Atiq came to him with his eyes brimming with tears. Zayd asked him what the matter was. He said, "I gave my wife command of herself, and she separated from me." Zayd said to him, "What made you do that?" He said, "The Decree." Zayd said, "Return to her if you wish for it is only one pronouncement, and you have access to her."
[35] Abu Khizamah narrated from his father who said: "I asked the Messenger of Allah (S.A.W): 'O Messenger of Allah (S.A.W)! Do you think that the Ruqyah we use, the treatments we use, and what we seek to protect ourselves will contradict anything from Allah's Decree?' He said: 'They are from Allah's Decree.'"
[36] Anas bin Malik narrated that the Messenger of Allah (ﷺ) said: "Whoever makes the Hereafter his goal, Allah makes his heart rich, and organizes his affairs, and the world comes to him whether it wants to or not. And whoever makes the world his goal, Allah puts his poverty right before his eyes, and disorganizes his affairs, and the world does not come to him, except what has been decreed for him."
1 - من كانت الآخرةُ همَّه، جعل اللهُ غناه في قلبِه، وجمع له شملَه وأتتْه الدُّنيا وهي راغمةٌ ومن كانت الدنيا همَّه جعل اللهُ فقرَه بين عينَيه وفرَّق عليه شملَه ولم يأتِه من الدنيا إلا ما قُدِّرَ له
الراوي : أنس بن مالك | المحدث : الألباني | المصدر : صحيح الترغيب
الصفحة أو الرقم : 3169 | خلاصة حكم المحدث : صحيح لغيره
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle 6 hafton se hum seerat an-Nabi par tafseel sunn rahe thay, uss se pehle ke dars me hum Surah al-Baqarah ki 20wi ayat ki tafseer me aakhri do alfaaz Shai’in aur Qadeer ki tafseer sunay, aaj ke dars me Lafz-e-Taqdeer ki tafseer aagay sunenge.
Qareeb hai ke, bijli ki chamak unn ki basarat chheen le, yani aankhon ki binayi salb kar le, jab bijli chamakti hai to unn par roshni padti hai, to uss roshni me chalte hain, aur jab andhera ho jata hai to ruk jaate hain, aur khade ke khade reh jaate hain, aur agar Allah (سُبْحَانَهُ وَتَعَالَىٰ) chahta to unn ke kaano ke sunne ki taqat aur aankhon ke dekhne ke salahiyat ko salb kar leta, yaqeenan Allah har cheez par qadir hai.
Lafz-e-Qadeer ki tafseel me jahan hum rokay thay, wo Surah al-Qadr ke maane sunay, Lafz-e-Qadr bhi issi root se hai;
Lafz-e-Yaqdiru Quran me aya hai, tanggi ya kumi karne ke maane aaye hain, jis ka opposite yabsutu hai, badhana, kushadgi dena aur ye dono alfaaz Surah ar-Ra’ad me opposites ke taur par aaye hain, farmaya ke,
Allah jis ke liye chahta hai rizq kushada kar deta hai aur jisay chahta hai napa tula rizq deta hai,...[1]
Lafz-e-Qaddara aya hai, program ke maano me aur Fahada ke opposite me, Surah al-A’la me farmaya, Aye Nabi (صلى الله عليه وسلم) apne paalne walay malik ke naam ki paaki bayan kariye, uss ki tasbeeh kariye,[2] jisne (har cheez ko) paida kiya aur tawazun qayem kiya,[3] aur jis ne (har cheez ki) taqdeer banayi yani program kiya phir usay fitri hidayat ata farmayi, guide bhi kiya.[4]
To iss ayat me opposites ke zariye se bataya ja raha hai ke, Allah ne taqdeer bhi banayi aur guidance bhi di.
Allah (عز وجل) ke liye hai aasmaano aur zameen aur jo kuch inn dono ke darmiyaan hai, sab par badshahi aur wo har cheez par qadir hai.[5]
Kya unhone nahi dekha, nahi soncha ya ghaur nahi kiya ke, ke wo Allah jis ne aasmaano aur zameen ko paida kiya wo iss par qadir hai ke unn jaisay phir paida kar de,...[6]
Quran ka ye ajab andaaz hai ke, Quran hum se sawal karta hai, hum se poochhta hai, aur phir jawab bhi khud deta hai.
Ye kis liye ho raha hai, hume samjhane ke liye aur hume sonchne laga raha hai, takay hum andha dhun iman na laye, cheezon ko analyze kare, sonche, samjhe aur phir maane.
Phir Surah al-Kahf me Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke, “...Aur Allah har cheez par qudrat rakhne wala hai.”[7]
Aur Surah az-Zumar me farmaya ke, “Aur unhone Allah ki qadr nahi ki jaise ke uss ki qadr karne ka haq tha, aur zameen poori ki poori uss ki mutthi me hogi Qiyamat ke din aur aasmaan uss ke dahine hath me lapaytte huwe honge, wo paak hai aur bohot buland wa bala hai, uss tamam shirk se jo ye log kar rahe hain.”[8]
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke asmaa al-husna me se;
Ek ism al-Qadeer bhi hai, jis ke maane taqat aur qudrat rakhne wala.
Doosra ism al-Muqtadir hai, jis ke maane iqtedaar rakhne wala, apni taqat ka izhaar karne wala.
Teesra ism al-Qaadir hai, jis ke maane ikhtiyar aur qaboo rakhne wala.
To ( ق د ر ) ke maadde me se, jo teen maane zahir ho rahe hain, wo hain;
Measure ya Paimaish,
Capability ya Salahiyat ya Qabiliyat,
Programming Destiny ya Taqdeer ka banana ya qayem karna.
Allah (ربُّ الْعِزَّت) har cheez ki taqdeer ya program itne precision ke sath banaye hain, takay unn cheezon ke banane ka maqsad poora ho, aur unn cheezon ko monitor karte hain ke unn ki taqdeer, unn ki destiny ya program implement ho rahi hai ke nahi, aur kayenaat ki har shay ka yehi mamela hai.
Matlab ye ke, jisay hum Laws of Nature ya qawaneen-e-qudrat kehte hain wo Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke banaye huwe hain, wohi taqdeer, destiny ya program hai jis par saari kayenaat amal kar rahi hai.
1982 Eeswi me, Edward Fredkin naami scientist ne reversible computation ki field me kaam karte huwe, iss nateeje par pahuncha ke ye kayenaat ek bada computer hai, jo kisi program ko chala raha hai.[9]
Ye baat yahan khatam nahi huwi, 2001 Eeswi me ek Philosopher Nick Bostrom ne ye idea pesh kiya ke, agar koi civilization is qabil bann jaye ke wo conscious simulations kar sakay, to wo uss simulation se kayee conscious makhlooq paida kar sakti hai. Uss zamane me ye Matrix film bhi issi idea par banayi gayee thi aur kaafi arsay tak log iss kayenat ko ek computer simulation ke taur par dekh rahe thay.[10]
Scientific American ke April 2021 ke article me Foud Khan Sahab likhte hain ke, Jab se Nick Bostrom ne apni theory propose ki, uss ke baad se kayee log scientific papers submit kare hain, statistics ko refine kiya aur bataya ke 50-50 chance hai ke hum log ek computer simulation me reh rahe hain.[11]
USA Today ke October 2023 ke ek article me, ek aur research ka zikr kiya, jisay Dr. Melvin Vopson ne kiya tha, ye maloom karne ke liye ke, kya information ka bhi koi mass hota hai, kyun ke jab ek bit information bheja jata hai to energy release hoti hai. Iss line me kaam karte huwe Dr. Vopson ne ye bataya ke, information kayenaat ki bunyadi ya fundamental building block hai aur iss me energy aur physical mass dono hain.
Unn ke scientific paper me unhone ye bhi bataya ke, kis tarah hamari kayenaat me excess information ko jab nikala jata hai to wo computer ke ghair zaroori code ko nikaalne se mushabehat rakhta hai. Iss tareeqe se kayenaat bhi storage aur power consumption conserve karti hai.[12]
Beher-haal ye to Science-daano aur Philosophers ka manna hai, jo jaane anjaane me taqdeer ki haqeeqat tak pahunch hi gaye, lekin iss ko jhutlaane walay bohot hain, baaz science-daano ne obviously iss ka inkaar kar diya.[13]
Program ko ya taqdeer ko to anjaane me maan to liya lekin programer ka inkaar kar rahe hain, yani taqdeer banane walay Allah ko nahi maante.
Qudrat ke inn qawaneen jis ka hum zikr kar rahe thay, jo hamare liye attal hain, aur jis ki khilaf warzi koi nahi kar sakta, lekin Allah (ربُّ الْعِزَّت) khud, agar Woh chahe to, inn qawaneen ke khilaf ja sakte hain.
Apne Nabiyon ko bhejne ke saboot me, jab Allah (سُبْحَانَهُ وَتَعَالَىٰ) Maujezon ko anjaam dete hain, to wo qawaneen-e-qudrat ya Natural Laws ko todh dete hain, uss ke khilaf kaam kar ke batate hain,
Jaise Musa (عَلَيْهِ ٱلسَّلَام) ka asa, jo lakdi se bana tha, usay asli saamp me badal diya, aur
Jaise Isa (عَلَيْهِ ٱلسَّلَام) ka mitti ki chidiya me jaan daal dena.
Ye maujeze, na sirf inn paighambaron ke nabuwwat ka saboot thay balke, Allah (ربُّ الْعِزَّت) ki azeem taqat aur qudrat ki nishani thay, aur insaaniyat ko ek challenge tha ke, aise maujeze Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke siway koi aur nahi kar sakta.
Yani jis Nabi ke zariye ye maujeza dikhaya gaya, wo apni marzi se maujeza anjaan nahi de sakte, balke Allah (ربُّ الْعِزَّت) ki ijazat chahiye aur wo maujeza bhi Allah ke hukum ke tabay hota hai.
Ye qawaneen-e-qudrat, ya Allah ki banayi huwi cheezon ki fitrat, ya unn ki taqdeer aur program jo kuch Allah ne banaya hai, wo taqdeer guarded tablets ya lauhim mahfooz me jama hai.[14]
Jisay Quran me, Surah az-Zukhruf me Ummul Kitab kaha gaya hai, tamam kitabon ki maa. Umm source ko bhi kehte hain to tamam kitabon ki source.
Ye woh kitab hai, jis me har cheez darj hai, yahan tak ke iss kayenaat me hone walay har event ya hadese ke hone ki jagah aur waqt tak iss me maujood hai.[15]
Allah (ربُّ الْعِزَّت) jo chahte hain karte hain, Surah ar-Ra’ad me farmaya ke, Allah jis cheez ko chahta hai mitta deta hai, aur jis ko chahta hai qayem rakhta hai aur ussi ke paas hai Kitabon ki Maa, Kitabon ka source ya iss kayenaat ka har record uss ke paas hai.[16]
Ye Ayat iss baat ka saboot hai ke, Taqdeer hi sab kuch nahi, yani baaz logon ko ye ghalat fehmi hoti hai ke, bas Allah Ta’ala ne taqdeer likh di aur ab unn ke haath bandh gaye, ab kuch nahi ho sakta. Nauoozu bi-Allah.
Nahi, Agar Allah chahe to taqdeer bhi badal sakte hain, ya taqdeer me jo hai usay agay ya peechhe kar sakte hain. Sirf Wohi har cheez par qadir hai, yahan tak ke taqdeer badalne ki qudrat Allah hi ke paas hai.
Dua se taqdeer badal sakti hai, aur dua-e-istikhara se taqdeer badal sakti hai.
Dua-e-istikhara wo dua hai, jisay Rasoolullah (صلى الله عليه وسلم) aise hi sikhaya karte thay, jaise Quran ki koi ayat sikhaya karte.
Iss ke maane hum hadith ke section me sunenge.
Ab lafz-e-qadeer aur uss ke root par ahadith me;
Lafz-e-Qadra aya hai, kisi cheez ka hisaab lagane ya andaza ttehraane ke maano me, Rasoolullah (صلى الله عليه وسلم) Duhr ki pehli do rakaton me, 30 ayaat tilawat karte aur aakhri do rakaton me 15 ayaat tilawat karte, aur Asr ki pehli do rakaton me 15 ayaat aur aakhri do me uss ka adha, yani pehli do me jitni ayaat parrhi, uss ka adha parrhte.[17]
Sahih Muslim ki ek aur hadith me hai ke, Abu Said Khudri farmate hain ke, hum andaza lagaya karte thay ke, Rasoolullah (صلى الله عليه وسلم) Duhr aur Asr ki namazon me kitni dayr khade rahe, pehli do rakaton me Surah Haa Meem as-Sajda parrhne jitni dayr khade rahe aur doosri do rakaton me uss ka adha waqt.[18]
Yani Surah Haa Meem as-Sajda me 30 ayaat hai, to iss surah ko parrhne me jitna time lagta utni dayr khade hote.
Sheikh Saud ash-Shuraim Surah as-Sajdah 5 min me poora parrh lete aur Sheikh Sudais 6 min me.
Ye sirf ek andaza qayem karne ke liye, aur yahan waqt ka andaza bataya ja raha hai, ab agar koi ruk ruk kar, aram se parrhe to 10 min pehli do rakaton me lag sakte.
Issi tarah Rasoolullah (صلى الله عليه وسلم) ke raat ka schedule bataya ja raha hai ke, raat ko aap (صلى الله عليه وسلم) jitni dayr sotay, utni dayr Tahajjud ki namaz me guzaarte, uss ke baad phir so jaatay jitni dayr namaz parrhe aur phir Namaz parrhte jitni soye, aur ye mamela subah tak rehta.[19]
Ye Namazein, Fajr ki do rakaton ke alawa hain.
Aise hi sehri khaane aur Fajr ki namaz parrhne me jo waqfa tha, wo 50 ayaat tilawat karne jitna waqt tha.[20]
Phir kisi cheez ki lambai ka andaza muqarrar karne ke liye bhi yehi lafz-e-Qadra istemaal huwa hai, jaise Ibn Masoud (رضي الله عنه) farmate hain ke, Rasoolullah (صلى الله عليه وسلم) ne Asr ki namaz uss waqt parrhe, jab kisi bhi cheez ka saya 3-5 feet ki lambai par hota garmiyon ke dino me aur 5-7 feet ki lambai par hota sardiyon ke dino me.[21]
Kuch aur ahadith me namaz ke auqaat ke start of end times, bataye gaye hain in terms of the length of the shadow of things.[22]
Aur zahir si baat hai ke, Namaz ke shuru ke waqt saya kum lambai ka hota aur namaz ke khatam hone ke waqt saya zyada lamba hota.
Hauz-e-Kauthar ka size ya diameter bataya gaya ke, wo Aila jo Syria me hai wahan se Sana’a jo Yemen me hai, utna bada hoga.[23]
Ek aur hadith me aya hai ke, Aila se Sana’a ka distance sirf uss ki width hai, to sonch kar dekhiye ke uss ki lambai kitni hogi?
Phir volume ka andaza lagane ke liye bhi yehi lafz istemaal huwa hai, Rasoolullah (صلى الله عليه وسلم) ke wazu banane ke liye, ek bartan me do-tihayi mudd barabar paani laya gaya.[24]
Mutthi bhar mitti yani volume of grains ke liye bhi ye lafz istemaal huwa hai.[25]
Amount of Money ke liye istemaal huwa hai, farmaya ke, agar koi ghulam ko azaad karna chahta hai, jo do ya uss se zyada logon ki shared property tha, to usay chahiye ke sab partners ko paise de aur ghulam ko azad kare, agar uss ke paas ghulam ko azad karne ya sab partners ko paise ada karne bhar ki rakham hai, to wo azad kare.[26]
Awaz ki bulandi ke liye bhi aya hai, Rasoolullah (صلى الله عليه وسلم) jab ghar me Quran tilawat kar rahe hote, to aisi awaz se parrhte ke hujre me jo hai unhe aap ki tilawat sunai deti.[27]
Physical cheezon ko to naapa ja sakta hai, lekin abstract cheezon ko kaise naapenge, jaise niyyat ka hisaab kaise lagayenge, ye kaam Allah Tala karte, farmaya ke jaisi niyyat hogi, waisa ajar milega.[28]
Muwatta Imam Malik ki hadith, Said ibn al-Musayyab kehte thay ke, jis ne Laylatul Qadr ki raat ko, Isha ki namaz jama’at se parrhi, uss ne apna hissa le liya.[29]
Ab ye hissa kitna hai, iss ka measurement, sirf Allah Tala ko maloom hai.
Taqdeer se mutalliq ahadith me aya hai ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne iss kayenaat ki taqdeer, isay paida karne se pachas hazar saal pehle likh di thi.[30]
Taqdeer par iman lana hai, ek lambi hadith me, Jibraeel (عَلَيْهِ ٱلسَّلَام) Rasoolullah (صلى الله عليه وسلم) ke paas insaani shakal me uss waqt aaye, jab ke aap (صلى الله عليه وسلم) apne Sahaba (رضي الله عنهم) ke sath baitthe thay, aur paanch sawal karte hain aur aap (صلى الله عليه وسلم) unn sawalat ke jawab dete hain.
Pehla sawal tha ke, Islam kya hai? Rasoolullah (صلى الله عليه وسلم) jawab dete hain ke, Iss baat ki gawahi dena ke Allah ke siway koi Ilaha, koi Supreme Authority iss kayenaat me nahi hai, aur ye ke Muhammad (صلى الله عليه وسلم) Allah ke Rasool hain, Salat yani ke Namaz pabandi se qayem karna, Zakat dena, Ramadan ke mahine ke rozay rakhna, aur Allah ke ghar ka Hajj karna.
Doosra sawal ye tha ke, Iman kya hai? Rasoolullah (صلى الله عليه وسلم) jawab dete hain ke, Allah par iman lana, uss ke Farishton par, Jannat aur Dozakh par, Marne ke baad utthaye jaane par, yani aakhirat par iman lana, aur taqdeer par iman lana, saari ki saari taqdeer par.
Teesra sawal ye tha ke, Ihsan kya hai? Rasoolullah (صلى الله عليه وسلم) jawab dete hain ke, Allah ke raaste me iss tarah sakht koshish karna, jaisa ke tum uss ko dekh rahe ho, halanke tum usay nahi dekh sakte, lekin wo tumhe dekh raha hai.
Chohta sawal ye tha ke, Qiyamat kab ayegi? Ye to, Hum sab ka favorite sawal hai, Insaan Billiono Dollar kharch kar raha hai ye jaanne ke liye ke, Qiyamat kab ayegi, Rasolullah (صلى الله عليه وسلم) jawab dete hain ke, Jis se sawal kiya ja raha hai, usay Sawal karne walay se zyada nahi maloom. Yani ke Qiyamat kab ayegi, wo Sawal karne walay ko, yani ke Jibraeel (عَلَيْهِ ٱلسَّلَام) ko bhi nahi maloom.
Lekin Qiyamat ke baare me jitna Jibraeel AS ko maloom hai, utna hi Rasoolullah SAWS ko bhi maloom hai.
Panchwa sawal ye tha ke, Uss ki nishaniyan kya hain, yani Qiyamat ke aani ki nishaniyan kya hain? Rasoolullah (صلى الله عليه وسلم) jawab dete hain ke, Jab ghareeb, nangay paon walay, nangay charwahay oonchi imaratein banane me muqabla karenge aur jab ek ghulam aurat apne aqaa ko janam degi,
Jibraeel (عَلَيْهِ ٱلسَّلَام) ke jaane ke baad, Sahaba (رضي الله عنهم) aap (صلى الله عليه وسلم) sawal karte hain ke, agar taqdeer likh di gayee hai aur tayy hai, to hum koshish kis baat ki kar rahe hain, kya ye tayy shuda hai ya taqdeer evolve ho rahi hai? Rasoolullah (صلى الله عليه وسلم) jawab dete hain ke, Taqdeer tayy ho chuki hai.
To kisi ne sawal kiya ke, phir hum koshish kyun kare? Rasoolullah (صلى الله عليه وسلم) ne jawab diya ke, Jannatiyon ke liye nek amal ya jannatiyon walay amal karna asaan hoga aur dozaqiyon ke liye, Jahannamiyon walay amal karna asaan hoga.[31]
Abu Dawood ki hadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Meri ummat me aise log utthenge, jo Taqdeer ko jhutlayenge.[32]
Phir aap (صلى الله عليه وسلم) ne farmaya ke, mujhe teen cheezon ka khauf hai meri ummat me honge, Sitaron ke zariye Barish talab karenge, Hukumraano ka zulm, aur Taqdeer ka inkaar.[33]
Phir aap (صلى الله عليه وسلم) ne farmaya ke, Meri Ummat ka zawal hoga aur bigaad paida hoga, aur wo taqdeer ko jhutlaane walon me hoga.[34]
Rasoolullah (صلى الله عليه وسلم) ne farmaya, nazar insaan ko koi aisi cheez nahi deti, jo uss ke muqaddar me na ho, yani Nazar bandh kar Allah se jo wada karte hain wo taqdeer ko nahi badal sakti, albatta, Allah (سُبْحَانَهُ وَتَعَالَىٰ) iss ke zariye, bakheel se uss ka maal nikalwata hai aur iss tarah wo cheezen sadqa kar deta hai, jis ki uss se pehle, uss ki ummeed nahi ki ja sakti thi.[35]
Koi cheez agar taqdeer ko badal sakti hai to wo, buri nazar hai, evil eye jisay kehte hain, to Ibn Abbas RA kehte hain ke, iss ka ilaaj jo Rasoolullah SAWS ne bataya usay karo.[36]
Yahan hum dars rok denge, Lafz-e-Qadeer par mazeed tafseel hum next Saturday In Sha Allah Surah al-Baqarah ki tafseer me agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
[17] Abu Sa'id al-Khudri reported: The Apostle of Allah (ﷺ) used to recite in every rak'ah of the first two rak'ahs of the noon prayer about thirty verses and in the last two about fifteen verses or half (of the first rak'ah) and in every rak'ah of the 'Asr prayer of the first two rak'ahs about fifteen verses and in the last two verses half (of the first ones).
[18] Abu Sa'id al-Khudri reported: We used to estimate how long Allah's Messenger (ﷺ) stood in the noon and afternoon prayers, and we estimated hat he stood in the first two rak'ahs of the noon prayer as long as it takes to recite Alif Lam Mim, Tanzil, i. e. as-Sajda. We estimated that he stood half that time in the last two rak'ahs; that he stood in the first two of the afternoon as long as he did in the last two at noon; and in the last two of the afternoon prayer about half that time. Abu Bakr in his narration has made no mention of Alif Lam Mim, Tanzil, but said: As long as it takes to recite thirty verses.
[19] Ya'la b. Mamlak said he asked Umm Salama, the Prophet’s wife, about his recitation and prayer. She Said, “What have you to do with his prayer? He would pray, then sleep as long as he had prayed, then pray as long as he had slept, then sleep as long as he had prayed, till morning.” She then described his recitation and did so with an exposition word by word. [Abu Dawud, Tirmidhi and Nasa’i transmitted it]
[20] Anas (bin Malik) narrated that : Zaid bin Thabit said: "We ate Sahar with the Messenger of Allah, then we stood for the Salat." I (Anas) said: "How long was that?" He said: "About the lengthy of fifty Ayahs."
Narrated Anas: Zaid bin Thabit said, "We took the "Suhur" (the meal taken before dawn while fasting is observed) with the Prophet (ﷺ) and then stood up for the (morning) prayer." I asked him how long the interval between the two (Suhur and prayer) was. He replied, 'The interval between the two was just sufficient to recite fifty to Sixth 'Ayat."
حَدَّثَنَا عَمْرُو بْنُ عَاصِمٍ، قَالَ حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، أَنَّ زَيْدَ بْنَ ثَابِتٍ، حَدَّثَهُ أَنَّهُمْ، تَسَحَّرُوا مَعَ النَّبِيِّ صلى الله عليه وسلم ثُمَّ قَامُوا إِلَى الصَّلاَةِ. قُلْتُ كَمْ بَيْنَهُمَا قَالَ قَدْرُ خَمْسِينَ أَوْ سِتِّينَ ـ يَعْنِي آيَةً ـ ح.
[21] Ibn Mas'ud said that the extent of the shadow when God’s Messenger prayed the noon prayer was three to five feet in summer and five to seven feet in winter. [Abu Dawud and Nasa’i transmitted it]
[22] Al-Husain bin Bashir bin Sallam narrated that his father said: "Muhammad bin 'Ali and I entered upon Jabir bin 'Abdullah Al-Ansari. We said to him: 'Tell us about the prayer of the Messenger of Allah (ﷺ).' That was at the time of Al-Hajjaj bin Yusuf. He said: 'The Messenger of Allah (ﷺ) came out and prayed Zuhr when the sun had passed its zenith and the shadow (of a thing) was the length of a sandal-strap. Then he prayed 'Asr when the shadow of a man was the length of a sandal-strap plus his height. Then he prayed Maghrib when the sun had set. Then he prayed 'Isha' when the twilight disappeared. Then he prayed Fajr when dawn broke. The next day he prayed Zuhr when a man's shadow was equal to his height. Then he prayed 'Asr when a man's shadow was twice his height, and (the time between the prayer and sunset) lasted as long as it takes a swift rider to reach Dhul-Hulaifah. Then he prayed Maghrib when the sun set, then he prayed 'Isha' when one-third or one-half of the night had passed'" - (One of the narrators) Zaid, was not sure - "then he prayed Fajr when it had become bright."
[23] Anas b. Malik reported Allah's Messenger (ﷺ) as saying: My Cistern would be as extensive as the distance between Aila and San'a, of Yemen, and there would be in it jugs like stars in the sky.
وَحَدَّثَنِي حَرْمَلَةُ بْنُ يَحْيَى، أَخْبَرَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، أَنَّحَدَّثَهُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " قَدْرُ حَوْضِي كَمَا بَيْنَ أَيْلَةَ وَصَنْعَاءَ مِنَ الْيَمَنِ وَإِنَّ فِيهِ مِنَ الأَبَارِيقِ كَعَدَدِ نُجُومِ السَّمَاءِ " .
[24] Narrated Umm Umarah: Habib al-Ansari reported: I heard Abbad ibn Tamim who reported on the authority of my grandmother, Umm Umarah, saying: The Prophet (ﷺ) wanted to perform ablution. A vessel containing 2/3 mudd of water was brought to him.
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ حَبِيبٍ الأَنْصَارِيِّ، قَالَ سَمِعْتُ عَبَّادَ بْنَ تَمِيمٍ، عَنْ جَدَّتِهِ، وَهِيَ أُمُّ عُمَارَةَ أَنَّ النَّبِيَّ صلى الله عليه وسلم تَوَضَّأَ فَأُتِيَ بِإِنَاءٍ فِيهِ مَاءٌ قَدْرُ ثُلُثَىِ الْمُدِّ . حكم: صحيح (الألباني)
[25] Abu Musa reported that he heard God’s messenger say, “God created Adam from a handful which he took from the whole of the earth; so the children of Adam are in accordance with the earth, some red, some white, some black, some a mixture, also smooth and rough, bad and good.” [Ahmad, Tirmidhi and Abu Dawud transmitted it]
[26] Narrated Ibn `Umar: The Prophet (ﷺ) said, "Whoever manumits his share o a jointly possessed slave, it is imperative on him to manumit the slave completely if he has sufficient money to pay the rest of its price which is to be estimated justly. He should pay his partners their shares and release him (the freed one).
حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا جُوَيْرِيَةُ بْنُ أَسْمَاءَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ـ رضى الله عنهما ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " مَنْ أَعْتَقَ شِرْكًا لَهُ فِي مَمْلُوكٍ وَجَبَ عَلَيْهِ أَنْ يُعْتِقَ كُلَّهُ، إِنْ كَانَ لَهُ مَالٌ قَدْرَ ثَمَنِهِ يُقَامُ قِيمَةَ عَدْلٍ وَيُعْطَى شُرَكَاؤُهُ حِصَّتَهُمْ وَيُخَلَّى سَبِيلُ الْمُعْتَقِ ".
[27] Narrated Abdullah ibn Abbas: The Prophet's (ﷺ) recitation was loud enough for one who was in the inner chamber to hear it when he was in the house.
حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ الْوَرْكَانِيُّ، حَدَّثَنَا ابْنُ أَبِي الزِّنَادِ، عَنْ عَمْرِو بْنِ أَبِي عَمْرٍو، مَوْلَى الْمُطَّلِبِ عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، قَالَ : كَانَتْ قِرَاءَةُ النَّبِيِّ صلى الله عليه وسلم عَلَى قَدْرِ مَا يَسْمَعُهُ مَنْ فِي الْحُجْرَةِ وَهُوَ فِي الْبَيْتِ . حكم: حسن صحيح (الألباني)
[28] It was narrated from Jabir bin 'Abdullah bin 'Atik that 'Atik bin Al-Harith who was the grandfather of 'Abdullah bin 'Abdullah, his mother's fathr told him that the Jabir bin "Atik told him that: the Prophet came to visit 'Abdullah bin Thabit (when he was sick) and found him very close to death. He called out to him and he did not respond, so the Messenger of Allah said: "Truly, to Allah we belong and truly, to Him we shall return," and said: "We wanted you to live but we were overtaken by the decree of Allah, O Abu Ar-Rabi." The women screamed and wept, and Ibn "Atik started telling them to quiet. The Messenger of Allah said: "Leave them; when the inevitable comes, no one should weep." They said: "What is the inevitable, O Messenger of Allah?" He said: "Death." His daughter said: "I had hoped that you would become a martyr, for you had prepared yourself for it." The Messenger of Allah said: "Allah, the Mighty and Sublime, has rewarded him according to his intention. What do you think martyrdom is?" They said: "Being killed for the sake of Allah." The Messenger of Allah said: "Martyrdom is of seven types besides being killed for the sake of Allah. The one who dies of the plague is a martyr; the one who is crushed by a falling building is a martyr; the one who is crusheds by a falling building is a martyr; the one who dies of pleurisy is a martyr; the one who dies of pleurisy is a martyr; the one who is burned to death is a martyr, and the woman who dies in pregnancy is a martyr."
أَخْبَرَنَا عُتْبَةُ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ، قَالَ قَرَأْتُ عَلَى مَالِكٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ جَبْرِ بْنِ عَتِيكٍ، أَنَّ عَتِيكَ بْنَ الْحَارِثِ، وَهُوَ جَدُّ عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ أَبُو أُمِّهِ أَخْبَرَهُ أَنَّ جَبْرَ بْنَ عَتِيكٍ أَخْبَرَهُ أَنَّ النَّبِيَّ صلى الله عليه وسلم جَاءَ يَعُودُ عَبْدَ اللَّهِ بْنَ ثَابِتٍ فَوَجَدَهُ قَدْ غُلِبَ عَلَيْهِ فَصَاحَ بِهِ فَلَمْ يُجِبْهُ فَاسْتَرْجَعَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَقَالَ " قَدْ غُلِبْنَا عَلَيْكَ أَبَا الرَّبِيعِ " . فَصِحْنَ النِّسَاءُ وَبَكَيْنَ فَجَعَلَ ابْنُ عَتِيكٍ يُسَكِّتُهُنَّ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " دَعْهُنَّ فَإِذَا وَجَبَ فَلاَ تَبْكِيَنَّ بَاكِيَةٌ " . قَالُوا وَمَا الْوُجُوبُ يَا رَسُولَ اللَّهِ قَالَ " الْمَوْتُ " . قَالَتِ ابْنَتُهُ إِنْ كُنْتُ لأَرْجُو أَنْ تَكُونَ شَهِيدًا قَدْ كُنْتَ قَضَيْتَ جِهَازَكَ . قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " فَإِنَّ اللَّهَ عَزَّ وَجَلَّ قَدْ أَوْقَعَ أَجْرَهُ عَلَيْهِ عَلَى قَدْرِ نِيَّتِهِ وَمَا تَعُدُّونَ الشَّهَادَةَ " . قَالُوا الْقَتْلُ فِي سَبِيلِ اللَّهِ عَزَّ وَجَلَّ . قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " الشَّهَادَةُ سَبْعٌ سِوَى الْقَتْلِ فِي سَبِيلِ اللَّهِ عَزَّ وَجَلَّ الْمَطْعُونُ شَهِيدٌ وَالْمَبْطُونُ شَهِيدٌ وَالْغَرِيقُ شَهِيدٌ وَصَاحِبُ الْهَدْمِ شَهِيدٌ وَصَاحِبُ ذَاتِ الْجَنْبِ شَهِيدٌ وَصَاحِبُ الْحَرَقِ شَهِيدٌ وَالْمَرْأَةُ تَمُوتُ بِجُمْعٍ شَهِيدَةٌ " .
[29] Ziyad related to me from Malik that he had heard that Said ibn al-Musayyab used to say, "Whoever is present at isha on Laylat al-Qadr has taken his portion from it."
[30] Abdullah bin 'Amr narrated that the Messenger of Allah (s.a.w) said: "Allah decreed the measures fifty-thousand years before He created the Heavens and the earth."
[31] It was narrated that Yahya bin Ya'mar and Humaid bin ‘Abdur-Rahman al-Himyari said: We met 'Abdullah bin 'Umar and discussed the divine decree (al qadar) and what others said concerning it. He said: When you go back to them, say; Ibn ‘Umar has nothing to do with you and you have nothing to do with him - three times. Then he said: ‘Umar bin al Khattab رضي الله عنه told me that whilst they were sitting with the Prophet ﷺ , a man came to him walking, with a handsome face and hair, wearing white clothes. The people looked at one another (as if to say): We do not know this man and he does not look like a traveller. Then he said: O Messenger of Allah (ﷺ) , shall I come to you? He said: `Yes.` So he came and put his knees against his knees and his hands on his thighs and said: What is Islam? He said: `To testify that there is no god but Allah and that Muhammad is the Messenger of Allah (ﷺ) , to establish regular prayer, to give zakah, to fast Ramadan and to go on pilgrimage to the House.` He said: What is faith (eeman)? He said: “To believe in Allah, His angels, Paradise and Hell, resurrection
after death and the divine decree, all of it.” He said: What is ihsan? He said: `To strive for the sake of Allah as if you see Him, and even though you do not see Him, He sees you.` He said: When will the Hour come? He said: `The one who is asked about it does not know more than the one who is asking.” He said: What are its portents? He said: `When the destitute, barefoot, naked shepherds compete in constructing lofty buildings, and the slave women give birth to their masters.” Then he said: `Call the man to me.” They looked for him but they saw no trace of him. Two or three days passed, then he said: “O Ibn al Khattab, do you know who that was who asked about such and such?” He said: Allah and His Messenger know best. He said: `That was Jibreel who came to teach you your religion.` A man from Juhainah or Muzainah asked him: O Messenger of Allah (ﷺ) , what are we striving for? Is it something that is already decided or is it something that is evolving right now? He said:`For some-thing that is already decided.` The man or one of the people said: O Messenger of Allah (ﷺ) , then why should we strive? He said: “The people of Paradise will be enabled to do the deeds of the people of Paradise and the people of Hell will be enabled to do the deeds of the people of Hell.` Yahya said: And that is how it is.
Grade: Sahih (Darussalam) Muslim (8) (Darussalam) | Reference: Musnad Ahmad 184
[32] Nafi said: Ibn ‘Umar had a friend from the people of Syria who used to correspond with him. ‘Abd Allah b. ‘Umar wrote to him: I have been informed that you have talked something about Divine decree. You should write it to me, for I heard the Messenger of Allah (ﷺ) say: Among my community there will be people who will falsify Divine decree.
[33] Jabir b. Samura told that he heard God’s Messenger say, “There are three things I fear for my people: seeking rain by the stars,*the injustice of the ruler, and denial of God's decree.” [Ahmad] (*This is a reference to the pre-Islamic habit of attributing rain to certain seasons and saying the rain came to them because of a certain star, whereas Muslims ought to recognize that rain comes by God’s favour.)
[34] Ibn ‘Umar said: I heard God’s messenger say, “Some of my people will be swallowed up and some will be metamorphosed. That will come about among those who declare God’s decree to be false." [Abu Dawud transmitted it and Tirmidhi transmitted something similar]
[35] Narrated Abu Huraira: The Prophet (ﷺ) said, "Allah says, 'The vow, does not bring about for the son of Adam anything I have not decreed for him, but his vow may coincide with what has been decided for him, and by this way I cause a miser to spend of his wealth. So he gives Me (spends in charity) for the fulfillment of what has been decreed for him what he would not give Me before but for his vow."
[36] Ibn ‘Abbas reported the Prophet as saying: “The evil eye is genuine If anything could get ahead of the decree the evil eye would do so. And when you are asked to bathe do so.”* [Muslim transmitted it] (* An indication of the practice here intended will be found in the tradition of Abu Umama near the end of Section II of this chapter.)
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Aaj 7-Sep-2024 hai aur chand ki tareekh ke mutabiq 4-Rabi al-Awwal ka din hai aur ye 1446 Hijri chal rahi hai, pichle session me humne ye jana ke;
Muhammad (صلى الله عليه وسلم) ki paidaish se pehle duniya ka kya haal tha,
Muhammad (صلى الله عليه وسلم) ki paidaish ka din 12 Rabi al-Awwal hai,
Aur ye bhi ke, aap (صلى الله عليه وسلم) ki walida ke alawa kul 8 auratein hain, jinhe ye sharaf hasil huwa ke wo Allah ke honay walay Nabi (صلى الله عليه وسلم) ko doodh pilaya,
Aur Milad an-Nabi manane ke kya dalail hain aur tareeqa kya hai.
Sheher mein rehne walay Arabon me ek tareeqa tha ke, wo apne betton ko Sehraa ki khuli hawa me rehne, doodh peenay, aur apne bachpan ka ek hissa kisi bhi baddu qabile me guzaarne, badduon ke taur-tareeqe seekhne jaise maweshiyon ko charana aur khaas taur par jo Faseeh Arabi hai wo seekhne ke liye bheja karte thay.
John Adair apni Kitab “The Leadership of Muhammad (صلى الله عليه وسلم)” me likhte hain ke, jo Arab ke leaders huwa karte thay unn ke liye zaroori tha ke, wo Baddu’on ka doodh piye.n aur Baddu’on ka khoon unn ki ragon me ho. Na sirf Muhammad (صلى الله عليه وسلم) balke pehle aur doosre Khalifa, Abu Bakr aur Umar (رضي الله عنهما) ne bhi apna bachpan Baddu’on ke sath guzara.[1]
Hawazin ke Qabile Banu Sa’ad me Muhammad (صلى الله عليه وسلم) ka Bachpan
Baaz Qabile bohot mash’hoor thay Bachhon ko le jaane, unn ka khayal rakhne aur unn ki baddu tareeqe se parwarish karne me, inn me Bani Sa’ad bin Bakr jo Hawazin ki ek shaakh thi, unn ka bada rutba tha, jo Makkah se kuch doori par inn ki bastiyan thi.[2]
Rasoolullah (صلى الله عليه وسلم) ki walida mohtarama bhi apne bettay ko inn ke hawale karne ka sonch rahi thi.n aur Banu Sa’ad ki auraton ke aane ka waqt qareeb tha, to wo intezaar me thi.n
Inn me se Dayee Haleema bint Abu Dhu’ayh bhi thi, jo apne shohar ke sath nikli aur uss khafile me judh gayee, jo Makkah ja raha tha bachhon ko lene ke liye. Unn ka doodh peeta betta Abdullah bhi iss safar par unn ke sath tha.[3]
Dayee Haleema ki do bettiyan bhi thi, Unaysa aur Judama (jisay Shayna bhi pukara karte thay) jo wo apne sath nahi le gayee. Inn me Judama sab se badi thi.[4]
Dayee Haleema bayan karti hain ke, uss waqt barish ke na hone ki wajah se, khushk saali ka daur tha aur unn ki gadhi jis par wo sawar thi aur ek boodhi oonttni bhi sath rakh li thi, takay safar ke dauran uss ka doodh piya ja sakay, dono janwar kumzor ho gaye thay, kyun ke, charahgaahon me janwaron ke charne ke liye kuch bhi nahi tha, aur oonttni doodh nahi de pa rahi thi.
Har thodi door chalne ke baad unn ki sawari thak jaati aur Dayee Haleema ki wajah se khafila ruk ruk kar chal raha tha. Aur unn ka baytta bhook se tadap raha tha aur wo sab raat bhar jaagte rahe.
Beher-haal issi haal me wo Makkah pahunchti hain, Dayee Haleem ki sathiyon ko bachhay asaani se mil gaye, lekin Dayee Haleema ko koi bachha dena nahi chahta tha, kyun ke, wo ghareeb thi.n, to log unhe bachha dene se inkaar kar rahe thay.
Doosri taraf Rasoolullah (صلى الله عليه وسلم) ko koi Dayee lena nahi chah rahi thi, kyun ke, wo Yateem thay aur unn dino ke tareeqe ke mutabiq bachhe ki Walida aur Dada se koi ummeed nahi rakhi jaati ke wo doodh pilane waliyon ko achha muawza de paaye.n,[5]
Dayee Haleem bhi aap (صلى الله عليه وسلم) ko dekha aur unhe chhorrh kar doosre bachhon ko dekhne chali gayee, lekin unhe koi bachha nahi mila, aur yahan bhi Rasoolullah (صلى الله عليه وسلم) ko kisi ne nahi liya. Dayee Haleema nahi chahti thi.n ke wo bina koi bachha liye wapas hon, to unhone tayy kiya ke, wo aap (صلى الله عليه وسلم) ko godh le le.n, ye sonch kar ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) unhe iss yateem bachhe ki wajah se barkat ata kar dega.
Dayee Haleema kehti hain ke, jaise hi unhone aap (صلى الله عليه وسلم) doodh pilaane ke liye apne seene se lagaya to unn ka seena doodh se bhar gaya, aur dono bachhon ne paytt bhar kar doodh piya, aur wo raasta bhar soye rahe.
Unn ki oonttni bhi doodh dene lagi, jiss ka doodh Dayee Haleema aur unn ke Shohar ne paytt bhar kar piya, aur unn ki gadhi jo khafilay ke peechhay chal rahi thi, uss me bhi itna dum aa gaya ke, wo khafilay ke aagay ho gayee. Dayee Haleema ki sathiyan poochhne lagi, kya ye wohi gadhi hai jis ki wajah se hume aatay huwe dayr ho gayee thi? Unhone kaha haan wohi gadhi hai, lekin pata nahi isay kya ho gaya hai.
Ye barkaton ka silsila chalta raha, khushk saali honay ke bawajood, Rasoolullah (صلى الله عليه وسلم) ko godh lene ki barkatein jaari rahi, aur Dayee Haleema ka poora ghar inn barkaton se faida uttha raha tha.
Do saal poore hone par Dayee Haleema ne aap (صلى الله عليه وسلم) ko apni walida se milane le aayee, aur unn se darkhast ki ke wo Muhammad (صلى الله عليه وسلم) ko abhi unhi ke paas rehnay dein, takay Makkah ki bimariyon se wo bache rahe, aur iss tarah Dayee Haleema aap (صلى الله عليه وسلم) ko wapas apne ghar le aayi.n.
Matin Lings, Ibn Ishaq ke hawale se likhte hain ke, wapas aanay ke baad kayee mahine guzre, jab Muhammad (صلى الله عليه وسلم) aur unn ke doodh-shareek bhai, Abdullah khel rahe thay ke, do shakhs aaye aap (صلى الله عليه وسلم) ko pakda, seene ko cheera, Dil ko nikaala, uss me ek kala tukda tha, wo nikaal kar pheka, seene ko zamzam se dhoya aur wapas band kar diya.
Itne me, Dayee Haleema ke bettay Abdullah daud kar aaye aur apne walidain ko bataya ke Muhammad (صلى الله عليه وسلم) ko kisi ne qatl kar diya hai, jab wo wahan pahunche to, aap (صلى الله عليه وسلم) khade thay, aap ka chehra mubarak safed tha,[6] aur poochhne par jo huwa wo bataya, lekin seene par koi nishan nahi tha ke wo yaqeen karte, kya huwa hai. Ye baat to baad me zahir huwi, jab logon ne aap (صلى الله عليه وسلم) se apni zindagi ke baare me batane ko kaha.
Dayee Haleema ne tayy kiya ke, iss se pehle ke aur kuch bura ho, wo aap (صلى الله عليه وسلم) ko unn ki Walida ke paas chhorrh ayengi aur unhone aisa hi kiya.[7]
Ek khaas baat yahan note karne ki ye hai ke, Muhammad (صلى الله عليه وسلم) ki parwarish kisi Ameer shehzade ki tarah nahi huwi, aap (صلى الله عليه وسلم) paida hi huwe yateem, phir Dayee Haleema bhi ghareeb thi, unn ke liye chotti chootti ne’matein bohot thi. Aur aap (صلى الله عليه وسلم) ki khud ki fitrat me reham dili thi, aap bachpan se hi janwaron se muhabbat kiya karte thay.
Imam Dhahabi ek waqiya Siyar Alam al-Nubala me likhte hain ke, jisay John Adair ne apni kitab me bhi nakhal kiya hai, ek waqt aap (صلى الله عليه وسلم) ne apne khamees ki aasteen ko nikaal diya kyun ke uss par ek billi so rahi thi, baad me usay wapas jod liya, takay billi ki neend disturb na ho.[8]
To aise Nabi ki hum seerat sunn rahe hain, jisay Quran ne, Surah al-Anbiya me farmaya ke, Aye Muhammad (صلى الله عليه وسلم), Humne Nahi bheja hai aap ko Magar Rehmatul li al-Alameen bana kar, tamam alamon ke liye Rehmat bana kar bheja.[9]
To dekhte chaliye ke ye rehmat kis andaaz se namodaar hoti hai aap ki zindagi me.
Muhammad (صلى الله عليه وسلم) ki Makki Zindagi ka Bayan
Bachpan se Jawani Tak
Teen saal tak Muhammad (صلى الله عليه وسلم) apni waleda ke sath rahay, iss dauran wo apne khandan walon ka dil jeet liye thay aur apne cousins ke sath khela karte thay, khas taur par Hamza (رضي الله عنه) ke sath jo aap ke hum umar thay aur unn ki behen Safiyyah (رَضِيَ ٱللَّٰهُ عَنْها) jo aap se chhotti thi.n, rishte me to ye dono chacha aur phupi ka rishta rakhte thay apne walid ki taraf se aur walida ke taraf se to ye cousins thay. Khalere Behen Bhai ka rishta tha.
Jab aap (صلى الله عليه وسلم) chhay (6) saal ke huwe, to apni walida aur Barakah ke sath Yathrib gaye, wahan kuch arsa guzara aur aap (صلى الله عليه وسلم) wahan tairna yani swimming aur patang udana seekhay.
Wapasi ke safar par, aap (صلى الله عليه وسلم) ki walida ki tabiyat bigad gayee aur unhe rukna pada, Abwa ke Muqaam par, jo Yathrib se thodi hi door par hai, wahan kuch din baad Aminah ka inteqaal ho gaya aur wahin Abwa me unn ki Qabar hai.
Muhammad (صلى الله عليه وسلم) jo ab Yateem-o-Yaseer ho gaye yani dono maa-baap ka inteqaal ho gaya tha - Barakah ke sath Makkah wapas aate hain.
Abdul Muttalib ab apne potay ka khayal rakhne lagay, aur ye zahir ho gaya ke, jo Muhabbat wo apne bettay Abdullah se karte thay, wo ab uun ke potay Muhammad (صلى الله عليه وسلم) ki taraf muntaqil ho gayi hai.
Aap (صلى الله عليه وسلم) apne dada ke sath har jagah jaatay, Abd al-Muttalib ko Kaba me waqt guzaarna pasand tha, aur wo Hateem me shaam ke waqt baittha aur raat ko soya karte thay, tab bhi aap (صلى الله عليه وسلم) unn ke sath hotay, Quraish ka jo Assembly House tha, jo Qusayy bin Kilab ka ghar tha ya Dar al-Nadwa jisay wo kehte thay, jahan Quraish ke sardar jama hotay aur ahem faisle letay, aap (صلى الله عليه وسلم) - Abdul Muttalib ke sath wahan bhi jaatay. Aur Abdul Muttalib unn ahem mashwaron ke dauran, aap (صلى الله عليه وسلم) se bhi mashwara karte, jo ab sirf saath saal ke thay, aur jab Sardaran-e-Quraish Abdul Muttalib se poochte ke, wo ek bachhe se mashwara kar rahe hain, to wo kehte ke, mera pota ek bohot baday aur ahem future ya mustaqbil ka malik hai.
Do saal tak Abdul Muttalib apne potay ka khayal rakhay, jis ke baad unn ka inteqaal ho gaya, aur ab aap (صلى الله عليه وسلم) apne chacha Abu Talib ki sarparasti me aa gaye.
Abu Talib bhi ghareeb thay, iss liye bachpan se hi aap (صلى الله عليه وسلم) khud kamaya karte thay, bakriyan chara kar, aur apna waqt Makkah ki pahadiyon aur waidyon me akele guzara karte thay.[10]
Bukhari ki hadith me ata hai ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne koi aisa nabi nahi bheja jis ne bakriyan na charayi hon. Sahaba (رضي الله عنهم) ne poochha ke, kya aap (صلى الله عليه وسلم) ne bhi bakriyan charayi hain? Aap ne farmaya, Haan, Kabhi main bhi Makkah walon ki bakriyan chand qirat ki tankhwa par charaya karta tha.[11]
John Adair jo ek leadership expert hain, wo apni kitab “The Leadership of Muhammad (صلى الله عليه وسلم)” me ek poora chapter Charwahon par rakha hai, aur Bukhari ki hadith ka hawala dete huwe likhte hain ke, aap (صلى الله عليه وسلم) ne farmaya ke koi nabi aisa nahi ke, jisne charwahe ka kaam na kiya ho.[12]
Iss ki wajah wo likhte hain ke, charwaha asal me ek acha leader hota hai, jo apne rewarrh ko manage karta hai. Kisi bhi leader ke teen role hotay hain;
Kisi bhi Task ko ya Kaam ko poora karna,
Jin logon ke sath aap kaam kar rahe hain, unn ka ittehaad qayem rakhna, aur
Group ke har ek shakh ki zaroorat ko poora karna.
To jo charwaha hota hai, wo aksar rewarrh ke saamne hota hai, to lead from the front,
Lekin rewarrh ko saath me ikhatta rakhne ke liye, wo kabhi side me chalta hai, kabhi peechay chalta hai, to kabhi door se pathar pekh kar bhattakne wali bakriyon ko rewarrh me wapas le ata hai.
Matlab ke leader apni team se door nahi reh sakta ke, uss ki team bikhar jaye, jaisa charwahe ka kaam yehi hota hai ke wo apne rewarrh ko ek jagah rakhe.
Agar koi bakri rewarrh se door ho jaye to phir bhediye ki khuraak bann jaate hain.[13]
Issi sisile me Bukhari, Muslim, Adab al-Mufrad aur Abu Dawood ki ahadith milti hai jisme, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Tum me se har ek charwaha hai, aur wo apne rewarrh ke liye zimmadar hai,
Logon ka ameer bhi ek charwaha hai, aur wo apne rewarrh ke liye zimmadar hai,
Ek mard bhi ek charwaha hai apne ghar walon ke liye, aur wo apne rewarrh ke liye zimmadar hai,
Ek aurat bhi ek charwaha hai apne shohar ke ghar aur bachhon ke liye, aur wo unn ke liye zimmadar hai,
Aur ek ghulam bhi ek charwaha hai jo apne malik ki cheezon ke liye, aur wo uss ke liye zimmadar hai,
To har koi charwaha hai aur wo apne rewarrh ke liye zimmadar hai.[14]
Iss sab kuch ka kya matlab hai?
Hume to maloom bhi nahi ke, hum me se har ek leader hai, charwahay ho ka matlab hai ke, tum sab apni apni zindagiyon ke Hero ho, aur apne apne ghar ke leader hai.
Leader to banna sab chahte hain, lekin ye jis leader ki baat ho rahi hai, wo,…, kis liye hai hum ghar ke leader, biwi bachhon par dhaag jamane ke liye? Nahi, hum ghar ke leader hain Quran ko parrhne, samajhne aur uss ko apni zindagiyon me implement karne ke liye.
Hum leader hain, ye dekhne ke liye ke, Allah ka Qanoon hamare gharon me raij ho raha hai ke, nahi.
Agar humne ye nahi kiya to seerat sunn kar kya faida hai?
Har ek apna apna jaiza le le ke, hum kya kar rahe hain.
Jab aap (صلى الله عليه وسلم) 9 saal ke thay, to aap ke chacha Abu Talib unhe apne sath, Syria ke safar par le gaye, wahan jahan karwan hamesha rukta tha, qareeb me ek chhotta sa ghar tha, balke ek kamra ya hujra tha, jis me kayee zamane daraaz se, christian monk raha karte thay, jis ke paas ek kitab thi, jis me aanay walay nabi ka description tha.
Fil-waqt jo rahib ya monk wahan reh raha tha, uss ka naam Bahira tha, aur uss ki research ke mutabiq Warqa bin Naufal ki tarah ye bhi samajhta tha ke, aakhri Nabi uss ke daur me ayenge, aur wo Karwan ko aate huwe jab dekha to uss ne ghaur kiya ke, ek chhotta sa badal karwan ke ek hissay par ooper chal raha hai, aur jab karwan aa kar ruka to wo badal bhi ruk gaya.
Bahira ko aakhri Nabi ka khayal ata hai, aur uss ki tashweesh aur badh jaati hai, jab ye sawal ussay ata hai ke, kya aakhri Nabi iss karwan me hai? To wo ye jaanne ke liye, khaane ka bando-bast karta hai, aur Karwan walon ko dawat deta hai, aur takeed karta hai ke, dawat har ek ko hai, chhottay aur baday ko, azad aur ghulam sab ko hai. Lekin jab wo sab dawat me shamil hote hain to wo unn sab ka jaiza leta hai aur kehta hai ke, shayed tum ne kisi ko peechhay chhorrh diya hai, tab unhe Muhammad (صلى الله عليه وسلم) ka khayal ata hai, aur wo jawab dete hain ke, haan ek bachhe ko humne peechhay chhorrha hai, oontton ko dekhne ke liye.
Khair aap (صلى الله عليه وسلم) ko bulaya jata hai, aur Bahira unhe dekhta hi, pehchhaan leta hai ke, yehi wo bachha hai jo aagay ja kar Allah ka Nabi banne walay hain (صلى الله عليه وسلم). Lekin uss ko ek bechaini abh bhi rehti hai, wo aap (صلى الله عليه وسلم) ka wo nishaan dekhna chahta tha, jo paidaish se aap ki peett ke beech-o-beech raha hai. Bahira aap (صلى الله عليه وسلم) se apna khamees nikaalne ko kehta hai aur Nubuwwat ka wo nishaan dekh kar, usay yaqeen ho jata hai ke, aap (صلى الله عليه وسلم) hi aakhri Nabi banne walay hain.
Wo Abu Talib se kehta hai ke, wo aap (صلى الله عليه وسلم) ka extra khayal rakhay, aur fauran apne shehr Makkah rawana ho jaye.
Abu Talib apna kaam niptta kar, aap (صلى الله عليه وسلم) ke sath wapas ho jaate hain, aur aap (صلى الله عليه وسلم) wapas apne kaam par lag jaate hain, bakriyan charane ke.
Muhammad (صلى الله عليه وسلم) ke chacha mil kar, aap ko, Hamza (رضي الله عنه) aur Abbas (رضي الله عنه) ko training dete hain hatyar chalane ki, jaisa ke unn dino ka mamool tha. Muhammad (صلى الله عليه وسلم) ko teer-andazi pasand thi aur aap ek behtareen teer-andaz ban gaye aur aap (صلى الله عليه وسلم) ki nazar ki log tareef karte, jo iss fann ke liye chahiye thi.
Quraish waise to jungon me hissa nahi lete thay lekin, Kinana ke Qabile se unn ke taloqaat thay, iss liye Fijar ki jungon me aap (صلى الله عليه وسلم) apne chachaon ka sath diye. Ek jung me aap ko ijazat mili, jung me teer-andazi karne ke liye aur aap (صلى الله عليه وسلم) ki bahaduri ki tareef huwi.[15]
Fijar ki jungon ka nateeja ye huwa ke, Quraish ke kuch qabilay, jaise Hashim, Muttalib, Zuhrah, Asad, Taym aur Adi mil kar ek Halaf liye ke wo har qism ke zulm ke khilaf khade honge, chahe wo zulm kisi ke bhi khilaf ho, Ameer ho ya ghareeb, Quraish ke kisi shakhs ke khilaf ho ya koi bahar se aane walay ke khilaf ho, isay Halaf-e-Fudoul kaha jata hai, Muhammad (صلى الله عليه وسلم) iss halaf ka hissa thay, aur Abu Bakr bhi jo aap se kuch saal chhotte thay, wo bhi is halaf ka hissa thay.
Ibn Ishaq apni seerat me likhte hain ke, Muhammad (صلى الله عليه وسلم) ne farmaya ke, main Abdullah ibn Judan ke ghar me maujood tha, jahan Halaf-e-Fudoul li gayee, jis ki tareef aap kiya karte thay, aur kehte ke, agar aaj Islam ke raij hone ke baad bhi agar mujhe koi uss halaf ko support karne ke liye bulayega to main usay support karoonga.[16]
Muhammad (صلى الله عليه وسلم) ka Sadiq-ul-Aameen ka laqab
Muhammad (صلى الله عليه وسلم) ab 20 saal ki umar paar kar gaye, aur waqt ke guzarte, zyada se zyada log aap ko dawat dete ke wo unn ke sath safar kare kisi bhi karwan ke sath chale.
Phir ek waqt aya jab, aap (صلى الله عليه وسلم) se kaha gaya ke, kisi tajir ke saman ki zimmadari le usay Syria ki market me bechay aur munafa kama kar de, kyun ke, wo tajir khud nahi safar kar sakta tha. Iss muamele me aap (صلى الله عليه وسلم) ko itni kamiyabi mili ke, doosre log bhi aap (صلى الله عليه وسلم) ko apne maal ki zimmadari dene lagay aur aap bohot hi imandari se ye kaam anjaam dete aur iss tareeqe se aap ki kamayi me izafa honay laga.[17]
Aur Aap (صلى الله عليه وسلم) ki imandari ke charchay saare Makkah me honay lagay, unn logon ke zariye, jo aap ko apna maal dete aur jisay Muhammad (صلى الله عليه وسلم) baych kar logon ko munafa kama kar de rahe thay. Aap ko al-Ameen yani “The Reliable”, ya “The Trustworthy” ke laqab se log pukaarne lagay aur aap as-Sadiq yani “The Honest” ke laqab se bhi pukaare jaane lagay.[18]
Muhammad (صلى الله عليه وسلم) ki Shakhsiyat ka Bayan
Rasool Allah (صلى الله عليه وسلم) aksar muskuraya karte thay.[19]
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ka chehra chand ke jaisa dikhta tha.[20] Aur ek hadith me Jabir bin Samura (رضي الله عنه) kehte hain ke, maine ek raat ko chaudhwi ke chand ko dekha aur aap (صلى الله عليه وسلم) ko dekha aur compare karne par mujhe aap (صلى الله عليه وسلم) chand se zyada khoobsoorat lagay.[21]
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) darmiyana qad ke thay, na chhotay qad ke aur na bohot lambay,
Aap ka sar Mubarak bada tha,
Chaurrhay kandhe lekin baaqi ka jism kandhon ke lehaz se perfectly proportioned tha, na bohot duble aur na mottay,
Aap ke sar ke aur dadhi ke baal ghanay aur kaale thay, aur halke ghungruwale thay, aap ke baal kaano aur kandhon ke beech me thay, aur dadhi bhi seene shuru tak thi, ye dadhi ki lambayi natural thi, yani aap ko kabhi dadhi moondne ki zaroorat nahi thi,
Peshani chaudi aur aankhen Kaali aur badi thi, aankhon ki palke bhi badi, bhanwe bhi gol aur ghani thi, lekin judi huwi nahi thi, beech me gap tha,
Aur aap ki naak khamdaar thi, yani halki si curved thi, aur aap ka muh bada aur khoobsoorat tha,
Overall jo appearance tha aap (صلى الله عليه وسلم) ki dadhi badi hone ke bawajood, khoobsoorat aur dilkash tha,
Aap (صلى الله عليه وسلم) ki mooch, chhotti thi, aap kabhi mooch ke baal ooper ke hontt ke neeche nahi aane diye,
Aap goray thay lekin dhoop se rang halka sa gehoowi ho gaya tha, ya sun tanned tha,
Aap ke chehre par ek noor tha, khaas taur par peshani aur aankhe chamakdaar thi.
Aap ke jodh baday thay, baday hath aur payr thay,
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) tezi se aur paon uttha kar chalte, jaisay chalte waqt kisi patthar se paon utha rahe hon.[22]
Baad me jab aap (صلى الله عليه وسلم) ki dadhi mubarak me chaar safed baal huwe, (jo dadhi ke beech me thay, hontt ke neechay) to aap unhe khaluq se zard rang kiya karte thay.[23]
Aap (صلى الله عليه وسلم) ke Sahaba (رضي الله عنهم) bhi itteba me dadhi ek musht rakhte, jo taqreeban seene ke ooper tak aati hai.[24]
Amma Khadija (رَضِيَ ٱللَّٰهُ عَنْها) se Nikah aur Azwaji Zindagi
Muhammad (صلى الله عليه وسلم) ki imandari ke charche, Khadija bint Khuwaylid (رَضِيَ ٱللَّٰهُ عَنْها) tak bhi pahunchay, jo uss waqt ke ameer tajiron me se ek thi.n, aur wo Warqa bin Naufal ki cousin yani chacha zaad behen thi.n. Khadija (رَضِيَ ٱللَّٰهُ عَنْها) bewa thi.n, aur unn ke doosre shohar ke inteqaal ke baad se, unn ka mamool bann gaya tha ke, wo aise logon ko kaam deti, jo unn ki taraf se tijarat karte.
Khadija (رَضِيَ ٱللَّٰهُ عَنْها) ne bhi apne rishtedaron se, aap (صلى الله عليه وسلم) ke baray me sunn rakha tha, aur ek din unhone aap (صلى الله عليه وسلم) ko ye tajweez bheji ke, agar aap (صلى الله عليه وسلم) unn ka maal Syria yani Shaam me, tijarat karenge to wo unhe double muawza denge, jo iss se pehle kisi ko nahi diya tha. Ye tajweez aap qabool karte hain.
Muhammad (صلى الله عليه وسلم) ki madad ke liye Khadija (رَضِيَ ٱللَّٰهُ عَنْها) ne apne ek khadim Maysarah ko bheja, aur wo saman le kar Syria ki taraf safar karte hain. Wahan pahunch kar, aap (صلى الله عليه وسلم) ussi pedh ke neechay aram karte hain, jo 15 saal pehle bachpan me chacha Abu Talib ke sath jahan rukay thay, aur Bahira ne aap (صلى الله عليه وسلم) ko dekh kar pehchaan liya tha. Ab uss hujray me, Rahib Nestor reh raha tha, wo aa kar Maysarah se poochhta hai ke, iss darakht ke neechay kaun hai, Maysara jawab deta hai ke, aap (صلى الله عليه وسلم) Quraish ke qabile se hain, jo Kaba ki dekh-bhaal karte hain. Nestor kehta hai ke, ye koi aur nahi ek Nabi hai.
Jab khafila Syria me aagay badha, to Maysarah jo pehle se hi aap (صلى الله عليه وسلم) se bohot mutasir tha, uss ke kaano me Nestor ke alfaaz goonj rahe thay. Ye koi aur nahi ek Nabi hai.
Beher-haal aap (صلى الله عليه وسلم) Tijarat mukammil karke, Maysara aur Khafile ke sath Makkah wapas aatay hain, aur Khadija (رَضِيَ ٱللَّٰهُ عَنْها) ko hisaab dete hain, jo bohot hi munafa bakhsh tha, iss se pehle unhe itna faida kabhi nahi huwa tha, aur Maysara bhi aa kar tamam waqiyat, aap (صلى الله عليه وسلم) ki personality, Nestor ki peshangoi, aap (صلى الله عليه وسلم) ke akhlaaq aur aap ki logon se dealing ke baare me, Khadija (رَضِيَ ٱللَّٰهُ عَنْها) ko batata hai. Maysara ki baatein Khadija (رَضِيَ ٱللَّٰهُ عَنْها) apne chacha-zaad bhai Warqa ko batati hain, to wo kehte hain ke, agar ye sab sach hai to Muhammad (صلى الله عليه وسلم) Arabon ke Nabi hain, jis ka intezaar bohot dino se tha.
Khadija (رَضِيَ ٱللَّٰهُ عَنْها) apni saheli Nufaysah ko aap (صلى الله عليه وسلم) ke paas Nikah ke paigham ke sath bhejti hain, jisay wo qabool karte hain. Khadija (رَضِيَ ٱللَّٰهُ عَنْها) aap ko bula bhejti hain aur ye tayy hota hai ke, aap (صلى الله عليه وسلم) apne chacha se iss Nikah ke taloq se baat karenge, aur Khadija (رَضِيَ ٱللَّٰهُ عَنْها) apne chacha Amr bin Asad se.
Nikah 20 oonttniyon ke meher par ho jata hai, aur Nikah ke din aap (صلى الله عليه وسلم) Barakah (رَضِيَ ٱللَّٰهُ عَنْها) ko ghulami se azad kar dete hain, wo bandi jo aap ko apne walid ki taraf se wirasat me mili thi, aur kyun ke, aap (صلى الله عليه وسلم) ka apna koi ghar nahi tha, to aap Khadija (رَضِيَ ٱللَّٰهُ عَنْها) ke ghar me rehne lagay.[25]
Yahan thoda ruk kar ye ghaur karna hai ke, South India me, khaas taur par Kerala me, aur Sri Lanka ke Musalmano me ye tareeqa hai ya ek custom hai ke, Ladka Nikah ke baad apne sasuraal me shift ho jata hain,
Ye ladki walon par aisa bojh hai ke, baaz log iss bojh ko bardasht nahi kar sakte.
Jab maine iss riwaj ke baare me research kiya, to pata chala ke, Rasoolullah (صلى الله عليه وسلم) ki iss sunnat ki wo pairwi kar rahe hain, jaisa ke aap (صلى الله عليه وسلم) Khadija (رَضِيَ ٱللَّٰهُ عَنْها) ke ghar aa kar rehne lagay.
Sab se pehli baat to ye hai ke, Khadija (رَضِيَ ٱللَّٰهُ عَنْها) Ameer thi aur independent thi, apne maa-baap ke sath apne walid ke ghar me nahi reh rahi thi.n, jo aam taur par South Asia me joint family system me hota hai.
Doosri baat ye hai ke, Muhammad (صلى الله عليه وسلم) aur Khadija (رَضِيَ ٱللَّٰهُ عَنْها) ek alag ghar me reh rahe thay, jo hamare paas, Indian Subcontinent ke mumalik me, iss ka riwaj nahi hai.
To sunnat ko follow karne ka dawa to karte hain, lekin poori sunnat nahi follow kar rahe hain.
Aur phir mere sunnat ki ittaba karne me, kisi ke liye museebat nahi banna chahiye, kyun ke, aap (صلى الله عليه وسلم) ki seerat uttha kar dekh li jiye, wo insaano ko to chhorriye, janwaron ke liye kabhi museebat nahi banay.
To inn sab ka khayal rakhna hai, aur ye joint family system se alag ho kar, miya biwi apne ghar me rahe, ye asal sunnat hai.
Lekin khayal rahe, iss ka hargiz ye matlab nahi hai ke, hum apne maa-baap ka khayal rakhna chhorrh de, nahi, unn ka khayal bhi rakhna hai. Agar ho sakay to paas me ghar le lein, takay maa-baap ki khidmat karna asaan ho jaye.
Joint family system ke nuqsanaat aaj zahir ho kar hamare saamne aa rahe hain, biwi shohar ke khandan me akeli rehti hai, to dewaron se parda hona chahiye, warna aise kayee cases saamne aaye hain, jahan ghalat harkatein shuru ho jaati hai. Chahe wo susar ho ya dewar, jahan ek mard aur ek aurat akele rehte hain, to aap (صلى الله عليه وسلم) ne farmaya ke shaitan unn dono ke beech me hota hai. Aur ek hadith me farmaya kisi sawal ke jawab me ke, shohar ke rishtedaar akeli aurat ke paas na jaye, kyun ke, wo maut hain.[26]
Chalte chalte ye baatein bayan karna zaroori tha, warna Seerat-e-Nabawi (صلى الله عليه وسلم) koi kahani nahi hai, ye to apni zindagiyon me amal me laane ki cheez hai. Agar khali kahani sunna hai to, to phir seerat se faida kaise utthayenge?
Khadija (رَضِيَ ٱللَّٰهُ عَنْها) na sirf ek achi biwi sabit huwi, balke wo aap (صلى الله عليه وسلم) ki ek achhi dost bhi thi, aap ke khayalat aur tasawwuraat me hissedaar thi.n. Aap ke ideals ko maane wali biwi thi.n. Bohot kum biwiyan aisi hoti hain, aaj kal Musalman auratein bhi kama rahi hain, lekin na mardon me wo ideals hain aur na auraton me ke, wo apne shohar ki achhi adaton se ittefaq kare, unhe support kare.
Aap dono ko sab se pehle, betta hota hai, jisay wo Qasim ka naam dete hain, aur aap (صلى الله عليه وسلم) ko Abu al-Qasim ke kuniye se pukara jaane laga, do saal poore hone se pehle, Qasim ka inteqaal ho jata hai.
Uss ke baad doosre number par aap ko ek betti hoti hai, jisay wo Zaynab ka naam dete hain, Zaynab ke baad aur teen bettiyon hoti hain, Ruqayyah, Umm Kulthum aur Fatima (رضي الله عنهم) aur aakhir me ek aur betta hota hai, jis ka bhi jald hi inteqaal ho jata hai.
To kul 6 bachhe aap (صلى الله عليه وسلم) hote hain, Khadija (رَضِيَ ٱللَّٰهُ عَنْها) se, jin me se 4 zinda rehte hain aur mard bachhon ka inteqaal Allah ki marzi se ho jata hai. Ye point ko yaad rakhiye, kyun ke, ye Khatm-e-Nabuwwat ka hissa hai, jo hum agay discuss karenge.
Baraka (رَضِيَ ٱللَّٰهُ عَنْها) ki jagah Amma Khadija (رَضِيَ ٱللَّٰهُ عَنْها), aap (صلى الله عليه وسلم) ko Zaid bin Haritha (رضي الله عنه) ko aap ki khidmat karne ke liye tohfa deti hain. Aur Barakah ka Nikah ek Yathrib ke shakhs se kar dete hain, jis se Barakah ko ek Betta hota hai, jis ke baad Barakah, Umm Ayman (رَضِيَ ٱللَّٰهُ عَنْها) ke naam se jaani jaati hain.
Zaid bin Haritha (رضي الله عنه) Kalb ke qabile se thay, jin ke walid qabile ke sardar thay, aur walida bhi Mash’hoor Tayy qabile se thi.n, jis ke sardar Hatim al-Tayy huwa karte thay, jo apni bahaduri aur saqawat ke liye mash’hoor thay. Ek waqt Zaid (رضي الله عنه) apni walida ke sath unn ke qabile gaye huwe thay, jahan par ek hamle me wo, qaidi bana liye jaate hain aur ghulamo ki tarah bech diye jaate hain jo Khadija (رَضِيَ ٱللَّٰهُ عَنْها) ke bhatije ke zariye aap (صلى الله عليه وسلم) ke ghar me pahunchte hain aur iss waqiye ko kayee saal guzar jaate hain.
Aap (صلى الله عليه وسلم) ki khidmat me rehte huwe Zaid (رضي الله عنه) ko kuch mahine hi huwe thay ke, Hajjiyon ka ek dasta Kalb ke Qabile se Makkah ata hai, jis ke zariye wo kuch ashaar ke sahare ek message bhejte hain, aur Haaritha apne bettay ko dhoondte huwe Makkah pahunchte hain, aur Muhammad (صلى الله عليه وسلم) se guzarish karte hain ke, wo muh-maangi qeemat denge, Zaid (رضي الله عنه) ko riha karne ke liye, aap (صلى الله عليه وسلم) kehte hain ke, jo Zaid kahega wohi hoga.
Agar uss ne tum ko chun liya to baghair kisi qeemat ke wo tumhara huwa, aur agar Zaid ne mujhe chuna to main uss ko nahi chhorrh sakta jo mujhe pasand kare. Zaid (رضي الله عنه) Muhammad (صلى الله عليه وسلم) ke sath rehna pasand karte hain, fauran Muhammad (صلى الله عليه وسلم) Zaid ka hath pakad kar Kaba me le jaate hain, aur unn ke Walid aur Chacha ke saamne aur Makkah walon ke saamne declare kar dete hain ke, aaj se ye Zaid bin Haritha nahi, balke Zaid bin Muhammad kehlaye jayenge (رضي الله عنه).
Muhammad (صلى الله عليه وسلم) phoopi aur Hamza (رضي الله عنه) ki behen, Safiyyah (رَضِيَ ٱللَّٰهُ عَنْها) aksar aap ke ghar aya karti thi, apne bettay Zubair ibn Awwam ke sath, aur ye log aap ke ghar ka hissa thay, qareebi rishtedaro me.[27]
Kabhi kabaar, Dayee Haleema bhi aap (صلى الله عليه وسلم) se milne aya karti thi, aur jab bhi wo aati to Bachpan se hi Muhammad (صلى الله عليه وسلم) unhe aata dekhte to Ummi Ummi keh kar unn ki taraf daudhte aur unn ka hath pakad kar ghar le aate, apni chadar bichha kar unhe bitthate, aur ab aap ki shadi ke baad, Khadija (رَضِيَ ٱللَّٰهُ عَنْها) unn par bohot meherbaan thi aur unn ki madad kiya karti thi.n. Ek saal qahat pad gaya aur Dayee Haleema ke ghar walon ki halat bohot kharab thi, to aap (صلى الله عليه وسلم) ke kehne par Khadija (رَضِيَ ٱللَّٰهُ عَنْها) unhe 40 bakriyan aur ek oontt deti hain.[28]
Ussi qahat yani drought ke saal, Abu Talib ke ghar ki halat bhi bohot kharab thi, Muhammad (صلى الله عليه وسلم) ne apne chacha Abbas (رضي الله عنه) se kaha ke, wo Abu Talib ke ek bettay Jafar (رضي الله عنه) ko godh le le, jo ab 14 saal ke ho chuke thay, aur aap (صلى الله عليه وسلم) khud Ali (رضي الله عنه) ko apne ghar me le aate hain, jo aap ke ghar me Abdullah ki jagah le lete hain, jis ka inteqaal kuch din pehle hi huwa tha. Ye pancho bachhe aur Zayd (رضي الله عنه) ke sath mil kar aap (صلى الله عليه وسلم) aur Khadijah (رَضِيَ ٱللَّٰهُ عَنْها) ki famliy bann gayee.
Doosre qareebi rishtedaron me,
Aap ke chacha Harith ke bettay Abu Sufyan thay, jisay Dayee Haleema ne doodh pilaya tha, Muhammad (صلى الله عليه وسلم) ko doodh pilaane ke chand saal ke baad, iss ke nateeje me wo chachere bhai ke alawa, doodh shareek bhai bhi thay.
Phir aap ki badi phoopi ke bettay Abdullah bin Jahsh bhi aap (صلى الله عليه وسلم) se bohot qareeb thay.
Aur ek aur phoopi Barrah ke bettay Abu Salamah bhi bachpan se hi aap ke qareeb thay.
Issi tarah Khadijah (رَضِيَ ٱللَّٰهُ عَنْها) ki behen ke bettay Abul Aas ke bhi aap se gehre taloqaat thay, jis ki shadi wo apni betti Zaynab (رَضِيَ ٱللَّٰهُ عَنْها) se kar dete hain.
Ye rishtedaaron ke ecosystem ke, bahar bhi al-Ameen (صلى الله عليه وسلم) ka influence aisa tha ke, Quraish ke sardar ye samajhte thay ke, wo poore Qabile ka naam roshan karenge,
Shayed iss liye, Abu Lahab ne Ruqayyah aur Umm Kulthum (رضي الله عنهما) ki mangni apne dono betton ke sath karne ka proposal dete hain aur aap (صلى الله عليه وسلم) iss par razi ho jaate hain aur mangni ho jaati hai.[29]
Inn tamam mamelaat ke sath sath, aap (صلى الله عليه وسلم) apna ghar chalane ke liye, Karwan le kar kabhi Yemen jaate aur Kabhi Syria jaate, jaisa ke unn dino ka mamool tha. John Adair apni kitab me likhte hain ke, Karwan chalane wale ka kaam ye hota tha ke, wo har cheez organize karta hai, oontton ko, oontt chalane wale ko, saman ki loading ko, safar ki tayyari aur phir jo log sath hain Khafile me, unn ka khayal rakhna, unn ki zarooriyat ko poora karna, jab tak ke safar poora na ho jaye, aur safar ke poora honay tak karwan ko ek jutth rakhna, aur karwan ke har shakhs ki mushkilon ko samajhna aur unhe hal karna.
To iss tareeqe se aap (صلى الله عليه وسلم) ki ek leader ki haisiyat se training ho rahi thi aur aap ko iss me bohot experience bhi ho gaya tha.
Aur aap (صلى الله عليه وسلم) se ye qualities zahir ho rahe thay, aur jahan bhi wo jaate log unn ki achhai se mutasir hote thay.
Kabatullah ki dobara Tameer
Ye tamam waqiyat ho rahay thay, uss waqt aap (صلى الله عليه وسلم) ki umar 35 saal thi, Quraish Kabah ki tameer dobara karna chahte thay, kyun ke, uss waqt Kaba ki deewarein zyada oonchi nahi thi, aur ooper chhat bhi nahi tha, aur jo khazana uss me rakah tha kisi ne chura liya tha, aur jo deewarein thi wo bhi boseeda ho chuki thi, to tameer ki zaroorat aa gayee aur unn ke paas sab saman tayyar tha, aur chat banane ke liye lakdi bhi maujood thi.
Lekin wo darte thay ke, agar iss ki deewar ko todenge, to kuch nuqsan hoga.
Beher-haal darte darte, Makhzum ke sardar Waleed bin Mughira kudaal ya genti lekar deewar ka ek hissa gira dete hain, log dar rahe thay ke, Waleed ke sath koi anhoni hogi, lekin jab doosre din wo sahih salamat wapas aye aur Kabatullah ki deewaron ko todhna shuru kiya to doosre log bhi hath battane ke liye judh gaye.
Hajr-e-Aswad ke peechhay, unn ko ek abrani zaban me likha huwa parcha milta hai, jisay wo parrh nahi sakte thay, phir kisi yahoodi ke zariye, unhe pata chalta hai ke, uss par likha tha, Main Allah hoon, Bacca ka Rabb, maine isay uss waqt banaya jab zameen aur aasmaan ki khilqat ho rahi thi, aur jis din maine sooraj aur chand ko banaya, aur iss ke atraaf maine saat nek farishton ko rakha hai, ye shehr uss waqt tak rahega jab tak ke iss ki do pahadiyan khadi rahengi, jo uss ke logon ke liye doodh aur paani se barkat wali hai.
Quraish ab Kaba ki tameer me lag gaye aur Kabatullah ki deewaron ko ooncha karne me masroof ho gaye, aur jab Hajr-e-Aswad ko rakhne ka waqt aya to, har qabile walay chahte thay ke ye sharaf unn ko hasil ho, aur wo jhagadna shuru kar diye aur kaam 4 se 5 din tak ruka raha aur qabilon ke groups ban gaye aur jung tak baat pahunch gayi.
Unn me ek buzug shakhs ne mashwara diya ke, kal subah jo bhi Masjid-e-Haram me dakhil hoga, wo tayy karega ke kis qabile ko ye sharaf hasil hoga, Hajr-e-Aswad ko uss ki jagah par rakhay aur sab ne ye mashwara maan liya.
Doosre din Subah me, sab se pehle shakhs Masjid me jo dakhil huwe wo, Muhammad (صلى الله عليه وسلم) thay, jo Makkah me kuch waqfe ke baad wapas aaye thay, aur aap ko dekhte hi wahan maujood log khushi se kehne lagay, ye to al-Ameen hai, inn ka faisla hume manzoor hai.
Jab unn logon ne aap (صلى الله عليه وسلم) ko sara mamela bataya to, aap (صلى الله عليه وسلم) ne kaha ke ek chadar lao, aur jab wo layee gayee to aap ne usay zameen par bichha diya aur Hajr-e-aswad ko uss chadar ke beech me rakh diya, aur phir kaha ke har qabile walay chadar ke konay se pakadein aur ek saath utthaye, aur jab unhone usay uttha diya, to aap (صلى الله عليه وسلم) ne Hajr-e-Aswad ko apne hath se uttha kar uss ki jagah par rakh diya, aur phir Kaba ki baqi tameer poori huwi aur Kabatullah bann kar tayyar ho gaya.
Yahan hum aaj ka session rok denge. Wa aakhirud dawana anil hamdulillahi rabbil alameen, was salaatu was salaamu alaa rasoolullahi salla allahu alaihi wa sallam.
References
[1] John Adair, The Leadership of Muhammad (صلى الله عليه وسلم), KoganPage, 2010 Pages 7-8
[2] Source: Martin Lings, Muhammad (صلى الله عليه وسلم) - His Life Based on the Earliest Sources, Inner Traditions, 2006 - Page 23
[3] Source: Martin Lings, Muhammad (صلى الله عليه وسلم) - His Life Based on the Earliest Sources, Inner Traditions, 2006 - Page 24
[5] Source: Martin Lings, Muhammad (صلى الله عليه وسلم) - His Life Based on the Earliest Sources, Inner Traditions, 2006 - Page 24
[6] Anas b. Malik reported that Gabriel came to the Messenger of Allah (ﷺ) while he was playing with his playmates. He took hold of him and lay him prostrate on the ground and tore open his breast and took out the heart from it and then extracted a blood-clot out of it and said: That was the part of Satan in thee. And then he washed it with the water of Zamzam in a golden basin and then it was joined together and restored to it place. The boys came running to his mother, i. e. his nurse, and said: Verily Muhammad has been murdered. They all rushed toward him (and found him all right) His color was changed, Anas said. I myself saw the marks of needle on his breast.
[10] Source: Martin Lings, Muhammad (صلى الله عليه وسلم) - His Life Based on the Earliest Sources, Inner Traditions, 2006 - Pages 27-29
[11] Narrated Abu Huraira: The Prophet (ﷺ) said, "Allah did not send any prophet but shepherded sheep." His companions asked him, "Did you do the same?" The Prophet (ﷺ) replied, "Yes, I used to shepherd the sheep of the people of Mecca for some Qirats."
حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ الْمَكِّيُّ، حَدَّثَنَا عَمْرُو بْنُ يَحْيَى، عَنْ جَدِّهِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " مَا بَعَثَ اللَّهُ نَبِيًّا إِلاَّ رَعَى الْغَنَمَ ". فَقَالَ أَصْحَابُهُ وَأَنْتَ فَقَالَ " نَعَمْ كُنْتُ أَرْعَاهَا عَلَى قَرَارِيطَ لأَهْلِ مَكَّةَ ".
[12] Narrated Jabir bin `Abdullah: We were with Allah's Messenger (ﷺ) picking the fruits of the 'Arak trees, and Allah's Messenger (ﷺ) said, "Pick the black fruit, for it is the best." The companions asked, "Were you a shepherd?" He replied, "There was no prophet who was not a shepherd."
حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، أَنَّ جَابِرَ بْنَ عَبْدِ اللَّهِ ـ رضى الله عنهما ـ قَالَ كُنَّا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم نَجْنِي الْكَبَاثَ، وَإِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " عَلَيْكُمْ بِالأَسْوَدِ مِنْهُ، فَإِنَّهُ أَطْيَبُهُ ". قَالُوا أَكُنْتَ تَرْعَى الْغَنَمَ قَالَ " وَهَلْ مِنْ نَبِيٍّ إِلاَّ وَقَدْ رَعَاهَا ".
[13] John Adair, The Leadership of Muhammad (صلى الله عليه وسلم), KoganPage, 2010 Pages 18-19
[14] ‘Abdallah b. ‘Umar reported God’s Messenger as saying, “Each of you is a shepherd and each of you is responsible for his flock. The imam who is over the people is a shepherd and is responsible for his flock; a man is a shepherd in charge of the inhabitants of his household and he is responsible for his flock; a woman is a shepherdess in charge of her husband’s house and children and she is responsible for them; and a man’s slave is a shepherd in charge of his master’s property and he is responsible for it. So each of you is a shepherd and each of you is responsible for his flock.” [Bukhari and Muslim]
[21] Jabir ibn Samurah reported: I saw the Messenger of Allah, peace and blessings be upon him, on a clear night while he was wearing a red cloak. I turned my sight between him and the moon and, to me, he was more handsome and beautiful than the moon.
[22] Source: Martin Lings, Muhammad (صلى الله عليه وسلم) - His Life Based on the Earliest Sources, Inner Traditions, 2006 - Page 35
Yazid al-Farisi, who used to inscribe copies of the Qur’an said: “I saw the Prophet (Allah bless him and give him peace) in my sleep in the time of Ibn 'Abbas, so I said to Ibn 'Abbas: ‘I saw Allah’s Messenger (Allah bless him and give him peace) in my sleep!’ Ibn 'Abbas said: “Allah’s Messenger (Allah bless him and give him peace) used to say: ‘Satan cannot imitate me, so if someone sees me in his sleep, he has indeed seen me!’ Can you describe this man whom you saw in your sleep?” “Yes,” he said. “I shall describe for you an average man: his body and his flesh were brown-to-white; he was black eyed, endowed with a pleasant smile and handsome facial features; his beard went from here to here, and it came down over the top of his chest.” 'Awf said: "I do not know what could be added to this description,” and Ibn 'Abbas said: "If you had seen him in the state of wakefulness, you could not have described him more accurately than this.”
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، وَمُحَمَّدُ بْنُ جَعْفَرٍ، قَالا: حَدَّثَنَا عَوْفُ بْنُ أَبِي جَمِيلَةَ، عَنْ يَزِيدَ الْفَارِسِيِّ وَكَانَ يَكْتُبُ الْمَصَاحِفَ، قَالَ: رَأَيْتُ النَّبِيَّ صلى الله عليه وسلم فِي الْمَنَامِ زَمَنَ ابْنِ عَبَّاسٍ، قَالَ: فَقُلْتُ لابْنِ عَبَّاسٍ: إِنِّي رَأَيْتُ رَسُولَ اللهِ صلى الله عليه وسلم فِي النَّوْمِ، فَقَالَ ابْنُ عَبَّاسٍ: إِنَّ رَسُولَ اللهِ كَانَ، يَقُولُ: إِنَّ الشَّيْطَانَ لا يَسْتَطِيعُ أَنْ يَتَشَبَّهَ بِي، فَمَنْ رَآنِي فِي النَّوْمِ فَقَدْ رَآنِي، هَلْ تَسْتَطِيعُ أَنْ تَنْعَتَ هَذَا الرَّجُلَ الَّذِي رَأَيْتَهُ فِي النَّوْمِ؟ قَالَ: نَعَمْ، أَنْعَتُ لَكَ رَجُلا بَيْنَ الرَّجُلَيْنِ، جِسْمُهُ وَلَحْمُهُ أَسْمَرُ إِلَى الْبَيَاضِ، أَكْحَلُ الْعَيْنَيْنِ، حَسَنُ الضَّحِكِ، جَمِيلُ دَوَائِرِ الْوَجْهِ، مَلأَتْ لِحْيَتُهُ مَا بَيْنَ هَذِهِ إِلَى هَذِهِ، قَدْ مَلأَتْ نَحْرَهُ، قَالَ عَوْفٌ: وَلا أَدْرِي مَا كَانَ مَعَ هَذَا النَّعْتِ، فَقَالَ ابْنُ عَبَّاسٍ: لَوْ رَأَيْتَهُ فِي الْيَقَظَةِ مَا اسْتَطَعْتَ أَنْ تَنْعَتَهُ فَوْقَ هَذَا. قال أبو عيسى: ويزيد الفارسي هو يزيد بن هرمز وهو أقدم من يزيد الرقاشي وروى يزيد الفارسي عن ابن عباس أحاديث. ويزيد الرقاشي لم يدرك ابن عباس، وهو يزيد بن أبان الرقاشي وهو يروي عن أنس بن مالك. ويزيد الفارسي ويزيد الرقاشي كلاهما من أهل البصرة وعوف بن أبي جميلة هو عوف الأعرابي.
It was narrated from `Ali bin Abi Talib (رضي الله عنه) that He described the Prophet (ﷺ) and said: He had a large head, a reddish white complexion, a large beard, large joints and large hands and feet. He had a long line of hair running from his chest to his navel and the hair on his head was thick and slightly wavy. He used to lean forward when walking as if he was walking uphill, and he was neither tall nor short, I have never seen anyone like him (ﷺ) before or since. ‘Ali bin Hakeem said in his hadeeth: ‘Ali bin Abi Talib (رضي الله عنه) described the Messenger of Allah (ﷺ) to us. He said: He had a large head and beautiful, slightly wavy hair.
Grade: Hasan because of corroborating evidence] (Darussalam) | Reference: Musnad Ahmad 944
It was narrated that ‘Ali (رضي الله عنه) said: The Messenger of Allah (ﷺ) was neither short not tall; he had a large head and beard, large hands and feet, large joints, a reddish face, and a long line of hair from his chest to his navel. When he walked he walked energetically, as if lifting his feet from a rock. I have never seen anyone like him before or since, may the blessings and peace of Allah be upon him.
Grade: Hasan because of corroborating evidences (Darussalam) | Musnad Ahmad 1053
Narrated Ibn `Umar: Allah's Messenger (ﷺ) said, "Cut the moustaches short and leave the beard (as it is).
حَدَّثَنِي مُحَمَّدٌ، أَخْبَرَنَا عَبْدَةُ، أَخْبَرَنَا عُبَيْدُ اللَّهِ بْنُ عُمَرَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ـ رضى الله عنهما ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " انْهَكُوا الشَّوَارِبَ، وَأَعْفُوا اللِّحَى ".
[23] It was narrated that Zaid bin Aslam said: "I saw Ibn 'Umar dyeing his beard yellow with Khaluq and I said: 'O Abu 'Abdur-Rahman, are you dyeing your beard yellow with Khaluq?' He said: 'I saw the Messenger of Allah [SAW] dyeing his beard yellow with it, and there was no other kind of dye that was dearer to him than this. He used to dye all of his clothes with it, even his 'Imamah (turban).'"
[24] Narrated Nafi`: Ibn `Umar said, The Prophet (ﷺ) said, 'Do the opposite of what the pagans do. Keep the beards and cut the moustaches short.' Whenever Ibn `Umar performed the Hajj or `Umra, he used to hold his beard with his hand and cut whatever remained outside his hold.
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Aaj 31-Aug-2024 hai aur chand ki tareekh ke mutabiq 27-Safar ka din hai aur ye 1446 Hijri chal rahi hai, aur 2-3 din baqi hain Rabi al-Awwal ke mahine ko aane me, jo hamare pyare Nabi (صلى الله عليه وسلم) ki paidaish aur inteqaal ka mahina hai. To Seerat-e-Nabawi (صلى الله عليه وسلم) ki series humne shuru ki, aur pichle hafte humne jo bayan kiya, uss me;
Introduction ke taur par Ibrahim (عَلَيْهِ ٱلسَّلَام) ki tareekh jaani,
Ismail aur Ishaq (عَلَيْهِم ٱلسَّلَام) ki paidaish ka zikr aur kis tarah Allah ne inhe do alag alag muqaddas muqamat par fayez kiya.
Kaba ki Tameer, Makkah ka Abaad hona aur Aakhri Nabi ke liye Dua ke baare me jana,
Quraish ko kis tarah Allah ne Makkah me hukumat bakhshi, jis me Qusayy se lekar, unn ke betay Abd Manaf, aur unn ke bettay aur Rasoolullah SAWS ke padh-dada Hashim, dada Abd al-Muttalib, walid Abdullah ke baray me tafseel bayan suni,
Zamzam ke kuway.n ka dobara khoda jana,
Phir Aam al-Feel me, Teen aham waqiyat ko bayan kiya, jis me Abraha ka Kabatullah par hamla, Aap SAWS ke walid ka unn ki paidaish se pehle inteqaal aur Rasoolullah (صلى الله عليه وسلم) ki paidaish ka muqtasar bayan humne suna.
Agay badhne se pehle, aaiyye ye jaante hain ke, Rasoolullah (صلى الله عليه وسلم) ki paidaish se pehle Duniya ka kya haal tha aur ek Nabi ki zaroorat kyun thi?
Rasoolullah (صلى الله عليه وسلم) ki paidaish se pehle Duniya ka haal
Rasoolullah (صلى الله عليه وسلم) ka iss duniya me tashreef laane ki wajah, uss waqt ke halat hain, to aise kya halat thay, jiss me aap (صلى الله عليه وسلم) tashreef laye?
Isa (عَلَيْهِ ٱلسَّلَامُ) ke 600 saal baad Rasool Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ), iss duniya mein tashreef laaye,[1]
Inn 600 saal mein duniya ka bahut bura haal hua,
To ye kis ki nazar se dekhenge, toh bura haal lagayga, uss waqt kay ameer logon ki nazar se? Nahi,
Uss waqt ke naam war logon ki nazar se? Nahi,
Aaj ke Historians ki nazar se? Nahi,
balke Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki nazar mein uss waqt duniya ka bura haal tha, jo hume Quran aur Hadees ki roshni mein pata chalta hai,
Rasool Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne ahadith me, uss daur ko ‘daur-e-jahiliyat’ ka naam diya hai, period of complete ignorance.
Aap (صلى الله عليه وسلم) se pehle, duniya tareeki ke sab se nichli satah par thi.
Pichle Rasoolon ke laaye huwe, qawaneen log bhula chukay thay, ya todh-modh kar, nazar-andaz kar diye thay, civilizations ya duniya ki tehzeebein decline ya zawal ki taraf ja rahi thi, aur insaaniyat darkness ya tareeki ke daur me doob chuki thi, aur kufr, zulm aur corruption har taraf phaila huwa tha,
Aap (صلى الله عليه وسلم) ki paidaish ke waqt, zameen par do azeem taqatein maujood thi, ek mashriq ya east me - Persian Empire - ya saltanat-e-Faras thi aur maghrib ya west me - Roman Empire - ya Rumi Saltanat thi, aur ye do saltanatein ek doosre se mustaqil jung me masroof thi aur wo kamzor aur andar se khokli ho chuki thi, jung ki wajah se inn ke khazane khaali ho chuke thay, lekin jung kiye ja rahe thay,
Inn jungon ke natije me, 1 million ke aas paas log maare gaye, aur iss ke contrast me hum pehle sunn chuke hain ke aap SAWS ki jungon ke nateeje me 23 saal ke arsay me sirf 500 log maare gaye, ye tedad Romans aur Persians ki jungon se 2000 gunah kum tha,
Arabon ke halaat bhi kuch ache nahi the,
Wo aadaat aur jazbaat ke ghulam ho chuke thay, yalghaar aur loot par fakhr karte thay,
Wo beti ke paida hone par uss ko zinda dafnaa dete thay,
Aurat ko istemaal karne ki cheez samajhte thay aur Auraton ke koi huqooq nahi thay, zina bohot hi aam tha,
Zina itna aam ho gaya tha ke, kaun waris hai aur kaun nahi me confusion bhi hota tha, aur obviously iss par jagday bhi hotay thay.[2]
Nikah aur Zina me farq nahi tha, jis me teen tareeqay thay jo uss waqt ke log Zina ko Nikah ka hissa samajhte thay, ek tha shohar apni biwi ko kisi nek aadmi ke paas bhejta, takay uss ki aulad nek ho, doosra tareeqa tha ke ek aurat ke sath dus log sotay aur phir bacha honay par wo unn sab ko bulati aur kisi ek aadmi ka naam leti jo usay pasad ho aur kehti ke ye tumhara bacha hai – aur wo inkaar nahi kar pata, teesre tareekhe me to zani aurat bacha honay par ek expert ko bulati, jo bachay ko dekh kar bolta ke wo kis ka bacha hai aur uss ke baad wo uss bache ko inkaar nahi kar sakta tha,[3]
Apni biwiyon ko eela kar ke chhorrh dete thay, jis me mard qasam khata tha ke wo apni biwi se nahi milega, ek ya do saal ke liye, ya uss se bhi zyada,[4]
Aurat ko na to talaq milti thi, aur na hi wo kisi aur se shadi kar paati thi,
Aur phir jab marzi huwi biwi se ja kar mil liye, aur jab marzi huwi phir chhorrh diye, to iss qism se auraton ko sataya karte thay.
Ya kisi ki dus biwiyan thi,[5] jis ke huqooq wo ada nahi karte thay.
Ya phir kisi ek shakhs ne do sagi behno se shadi kar li thi.[6]
Ya kisi aurat ka shohar ka inteqaal ho jata to iddat ka period ek saal tha, jo wo bad-tareen condition me bitaya karti thi.[7]
Bani Ismail shirk me mubtala ho gayee thi, apne haathon se, mithaaiyon se butth banaya karte thay aur bhook lagne par unn butthon ko kha lete thay, Kaba ko ek butth khana bana diya tha,
Martin Lings apni kitab me likhte hain ke, Hubal ka butth, Kaba me tha jo shirk ka ek symbol ban gaya tha, aur Kabatullah ke atraaf 360 Butth rakh diye gaye thay, har qabile ka apna ek butth hota tha aur wo apna butth la kar Kaba ke atraaf rakhte,
Kaba ke alawa, aur bhi haram Arab me thay, jin me se teen bohot ahem thay, jo ye kehte thay ke wo Allah ki bettiyon ke mandir thay,
al-Laat, jo ke Taif me thi, jisay wahan ke rehne walay jaya karte thay, wo chahte ke uss ka muqaam Kaba ki tarah ka ho jaye, lekin sab ye maante thay ke, Kabatuallah ka apna muqaam hai,
al-Uzzah, ye Makkah se ek din ke safar par wadi-e-Nakhlah me thi, Quraish ke log yahan jaya karte thay, aur teesri thi,
Manat, Yathrib walay iss Butth ka bohot ehteraam karte thay, jo Qudayd ke muqaam par tha, Red Sea coast par.[8]
Phir Yemen me ek jagah thi, jisay wo al-Kaba al-Yamaniya pukara karte thay, ya Dhul Khalasa kaha karte thay, jis me butth bhare huwe thay aur do qabile, Khathan aur Bajaila ke log bana liye thay, aur usay al-Kaba bhi kehte thay aur uss ka tawaf karte thay.[9]
Supersitions ya awham parasti raij thi,
Daur-e-Jahiliyat me ek cheez hoti thi, jisay Hama kehte thay, Jab bhi kisi ka inteqaal hota aur usay dafna diya jata, to wo samajhte thay ke, uss ki qabar se ek parinda nikalta hai,[10] aur aasmaan me udh jata hai,
Doosri cheez thi, safar - kehte thay ke paytt me keede bhar jaate hain,[11] ya bhookay paytt me saamp hota hai, Safar ke mahine ko ek saal hurmat ka mahina maan lete thay aur jung nahi karte thay, aur doosre saal hurmat khatam karke jung kar lete thay.[12]
Teesri cheez thi, Ghoul - jo musafiron ko maar deta tha, ye samjha jata tha ke, ek jinn aakar musafiron ko gumrah kar deta tha aur wo registaan me halakat ki taraf dhakel diye jaate.[13]
Chohti cheez thi, Adwa - jo trasmittable diseases hoti hain, uss ko lekar ye ek doosre ko kehte ke, tumhare oontt ki wajah se ye bimari phaili,
Paanchwi cheez thi, Naw’a - jo ke ek aisa sitara jo dikh jaye to samajhte thay ke, pakka barish hogi.[14]
Kahino ke paas jaya karte thay, future ya mustaqbil maloom karne ke liye, achhe aur bure shagun maloom karte thay,[15]
Shirkiya kalimaat ke zariye Ruqya kiya karte thay, ya kuch kalimaat padh kar phoonkte thay, jis me kisi butth ka naam hota tha.[16]
Qabaili dushmani, aur khoon-rezi Arab ki tapti reth ki tarah tezi se chal rahi thi, log sirf jung iss liye karte thay, kyun ke, unn ke qabile ya sathi qabile se kisi ki dushmani thi, bina ye dekhe ke wo sahih hai ya ghalat,[17]
Jahelana qabaili nizam ke tabay thay, Jahelana qabailiyat ki khatir logon se naraz hotay thay aur aise nizam ko badhawa dete thay.[18]
Khoon ke badle khoon, ya blood vengeance aam thi, aur ye pidi dar pidi chalti thi.[19]
Dushman qabile ke logon ke baap dada ko gaali diya karte thay ya unhe badnaam kiya karte thay.[20]
Jungein ladhte thay aur qasam khaya karte thay ke, fulan shakhs ko humne nahi mara hai,[21]
Ya jab kabhi kisi se apas me ladai ho jaati aur agar pehle shakhs, doosre ko gaali deta, to doosra bhi palta kar uss ke maa-baap ko gaali deta. Aur ghulam to unn ki milkiyat thay, ghulamo ke sath bad-tareen salook kiya karte thay.[22]
Halaf utthatay thay ghalat kaam karne ki, ya qabaili nizam ko qayem rakhne ki, ya burai ka sath dene ki,[23]
Makkah ke log - sood khaya karte thay, aur baaz waqt 100% interest rate hota tha, taakay lene wala - wapas ada hi na kar sakay, aur jab wo ada nahi kar pata to uss ko ghulam bana lete thay ya uss ki biwi aur beti ko ghalat kaamo ki taraf dhakel dete thay, takay paise wasoole jayen,[24]
Business ke ya Tijarat karne ke kayee ghalat tareeqe thay, jaise;
Ek zinda bakra, do zibah kiye huwe bakron ke barabar tha,[25] aur iss cheez ke transactions huwa karte thay, jo juway ki tarah thay.
Phir doosra issi qism ki ek aur tijarat me, teeron se oontt ko maarte thay, ye tayy karne ke liye ke, konsa hissa unn ko milega zibah karne ke baad.[26]
Teesra,…, Habal al-Habala ke naam se ek transaction hota tha, jis me ek pregnant oonttni ko khareedte thay, ye sonch kar,…, ke iss ke paytt me se oonttni paida hogi.[27]
Aur Chohtha tha, Munabadhah,…, jis me bechne wala kapda khareedne walay ki taraf kapda phekta tha aur khareedne wala usay dekhe bina aur check kare bina khareed leta tha, ya deal final samajh li jaati thi,
Paanchwa tha, Mulamasah,…, jis me khareedne wala kapda sirf mehsoos kar sakta tha, dekh nahi sakta tha.[28]
Chhetta tha, jisay Gharar kehte thay, jis me log machli ko pani se nikaale baghair bech dete thay, ya aise ghulam ko bechte thay, jo bhaag gaya ho, ya unn parindon ko bechte thay jo abhi aasmaan me udh rahe hon, aur iss qism ki cheezen becha karte thay.
Aur Saatwa tha, Hasah, jo munabadhah ki tarah tha, jis me bechne wala khareedne walay ki taraf ek patthar phekta aur wo deal final ho jaya karti thi.[29]
Nange ho kar Tawaf kiya karte thay,[30] aur samjhte thay ke ye ibadat ka bohot hi ooncha martaba hai, mann ghadat batein aur rituals par amal ho raha tha,
Jaise Haj ke liye ihraam pehantay to apne gharon me peechhay ke darwaze se dakhil huwa karte thay.[31]
Arab ke baaz log, Haj ke liye ihraam baandhte thay aur talbiya do Butthon ka parrhte thay, jin ke naam Isaf aur Naila tha, jo Safa aur Marwa ke beech me jo riverbed ya dariya ka ilaqa hai jahan hum daudte hain, uss ke sides par rakhi huwi thi. Aur wo wahan jaate aur Safa aur Marwa ki tawaf karte aur apna sar mundwa lete thay.[32] Aur yehi unn ka hajj aur umrah ke arkaan thay.
Ya kisi se baat kare baghair hajj karne ki niyyat kiya karte aur jab tak hajj poora nahi ho jata baat nahi karte thay.[33]
Hajj ke dauran, daur-e-jahiliyat me, Arafat se uss waqt nikal aate thay, jab sooraj abhi tezi se chamak raha hota tha, yani ghuroob hone se bohot pehle Arafat ko chhorrh dete thay, aur Muzdalifa se uss waqt tak nahi nikalte thay, jab tak ke sooraj nikal nahi aata.[34]
Ya koi ek jagah bana li qurbani karne ke liye, jahan ya to butth huwa karte thay, ya kisi qism ki Eid manayee jaati thi.[35]
Ya kisi khaas mahine me hi Qurbani kiya karte thay, jaise Atirah, jo sirf Rajab ke mahine me janwar zibar karte thay, uss mahine ke ehteraam me.
Ya Fara bhi ek qism ki Qurbani hoti thi, jo maweshiyon me pehla bachha hota, to usay zibah kartay thay.[36]
Kisi ko beta paida hota to uss ke liye ek bakra zibah karte thay, uss ke baal moondte thay aur uss bakre ke khoon se moonday huwe sar ko lagatay thay.[37]
Kabatullah jo butthon se bhara huwa tha, uss me itikaaf karne ki mannat ya nazar maangte thay.[38]
Kisi ka inteqaal ho jaye to, cheekh, pukara, kapde phaadna, chehre ko nochna ke zakham ban jaye, aisi harkate karte thay.[39]
Ya Ronay waliyan huwa karti thi, Rudali jisay India me kehte thay, to unn ko dekh kar ya unn ki madad karne ke liye ghar walay bhi kuch khas kalimaat ke sath pukara kiya karte thay.[40]
Aur baaz log, apni maut ka ailaan khud karte thay.[41]
Agar koi qasam khata to Kaba me jo Hateem ka hissa hai, jaise al-Hijr bhi kehte hain, uss me apna joota ya apni kaman ya apni chhadi phek deta tha.[43]
Jab sooraj grahan ya chand grahan hota, to log kehte ke ye, kisi baday aadmi ke inteqaal ka waqt hai.[44]
Apne muh bolay bachhon ko wo apna naam diya karte thay, aur unn ke asal baap ke naam se nahi pukarte thay.[45]
Arab alfaaz ke mahir thay, aur baaz logon me ek khuda-daad salahiyat thi ke, wo achhe alfaaz se kisi bhi group ko apni taraf kar liya karte thay.[46]
Wirasat ki takhseem ek tareeqe se huwa karti thi, jo Quran ke tareeqe se alag tha,[47]
Yathrib me bhi, yahoodi qabile reh rahay thay, Qurayzah aur an-Nadir, jo Haroon (عَلَيْهِ ٱلسَّلَام) ki aulad me se thay.
Agar Quraizah ka shakhs an-Nadir ke kisi shakhs ka qatl karta to uss ko qatl kar diya jata tha,
Lekin jab an-Nadir ka koi shakhs Qurayzah ke kisi shakhs ka qatl karta to 100 wasq khajoor ke diyat ya blood money ke taur par de diye jaate thay.[48]
To yahoodiyon me khud apas me, ek doosre ko exploit kar rahe thay, taurait ki ittebah to nahi kar rahe thay.
Israr Ahmed Sahab kehte hain ke, iss mahol me bhi, aise log Makkah me maujood thay, jo kabhi bhi butthon ke saamne sar nahi jhukaye aur na unn ki ibadat ki, Zaid Ibn Amr, jo Umar (رَضِيَ ٱللَّٰهُ عَنْه) ki behen ke susar thay, unhone Qasam kha li thi ke wo Ibrahim aur Ismail (عَلَيْهِم ٱلسَّلَام) ke Deen-e-Haneef ki itteba karenge,
Lekin wo deen, aur wo tareeqa khatam ho chuka tha, bhula diya gaya tha, wo safar karte aur yahoodi aur nasraani paadriyon se milte aur Ibrahim (عَلَيْهِ ٱلسَّلَام) ke deen-e-haneef ke baare me logon se poochhte,
Ek Paadri ne unhe bataya ke Ibrahim (عَلَيْهِ ٱلسَّلَام) ka deen to khatam ho chuka hai lekin, ek Nabi aane wale hain,
Israr Ahmed Sahab kehte hain ke, Zaid Bin Amr itne bechain thay, ke wo kaba ka ghilaaf pakad kar Allah se dua karte ke, Aye Allah - tu ek hai, main teri hi ibadat karna chahta hoon, lekin nahi maloom ke kaise karoon?
Martin Lings likhte hain ke, inn Hunafa me se, Abd al-Muttalib bhi thay jo kabhi kisi butth ki ibadat nahi ki, dua karte to sirf Allah se dua karte. Aur Warqah Ibn Nawfal, jo Abd al-Uzza ke bettay Asad ke qabile se thay, aur wo Christian ho gaye thay aur samajhtay thay ke, Aakhri nabi Arabon me se honge.
Aur jo Arab shirk me parrhay huwe thay, wo kumzor logon par zulm karna chahte thay, Aam al-Feel me Abraha ka lashkar aya, Kabatullah ko todhne ke liye, ye sirf religious supremacy zahir karna iss ka maqsad nahi tha, balke jo Incense route Arab se ho kar Byzantine Empire ya Roomi Saltanat tak balke uss ke aagay Europe tak pahunch rahi thi, uss par qabza karna chahte thay, jo Quraish ke log chala rahe thay.
Quraish ke log, ek taraf hajiyon ki khidmat kiya karte thay, lekin doosri taraf ghareebon aur yateemon ke sath bura salook karte thay, choti, choti baratne ki cheezen nahi dete thay, khana nahi khilatay thay, aur sadaqah nahi karte thay. Aam taur par yehi mamela huwa karta tha.
Inn buraiyyon ke alawa, Arab me baaz logon me kuch acchaiyaan bhi thi, jaise Sadaqah karna,[49] Ashura ke din ka roza rakhna,[50] Achi cheezon ki mannat ya nazar rakhna,[51] Ghulamo ko azad kiya karte thay,[52] Sila-Rehmi karna yani apne khooni rishtedaron ka khayal rakhna, ghareebon ko khana khilana,[53] Ab kyun ke yahan hum duniya ki halat ka bayan kar rahe hain, Rasoolullah (صلى الله عليه وسلم) ki paidaish se pehle, iss liye buraiyyon par zyada focus hai.
Arab ke Qabaili lawless society ke bahar, Saltanat-e-Faras me, man-maani chal rahi thi, apni marzi se naye deen aur qawaneen bana lete thay, aur Auraton ko tamam mardon ki mushtarika - shared property ka darja de diya tha. Ghareebon par bhari taxes laga kar rayees log maze kar rahe thay,
Rumiyon ke yahan, Isa (عَلَيْهِ ٱلسَّلَام) ki taleemat par chalne ka dawa to karte thay, lekin Allah ki wahdaniyat me milawat kar dali thi aur Greek yani Unani tasawwuraat se muatassir ho kar - Isa (عَلَيْهِ ٱلسَّلَام) ko Allah ka beta bana liya tha,
Yahoodiyon ki aabadiyan, Europe, West Asia aur North Africa me phaili huwi thi, aur inn ke paas kayee nabi aaye lekin - yahoodiyon ki islaah na kar sakay, Musa (عَلَيْهِ ٱلسَّلَام) ke laaye huwe qanoon - Taurait ko badal dala tha,
China me, Confuscious cheeniyon ko confuse kar diya tha, aur positive thinking se wo mehroom thay,
India me, alag-alag ilaakhon me alag-alag mamlekatein thi, aur har mamlekat ka apna khuda tha,
To duniya bhar me, jungein, khoon-rezi, ghulami, auraton par zulm, har jagah mazloomon par zulm, haq ko taqat se kuchal diya jata tha, duniya sakht museebat me thi, lekin koi bhi unhe andheron se nikaalne ke qabil nahi tha, ek frustration wali situation ho gayee thi, saari duniya me,
Inhi sab cheezon se duniya ko bachane ke liye - Muahmmadur Rasoolullah (صلى الله عليه وسلم) ko Arab me Quraish ke qabile Bani Hashim me, aur unn ke maujooda Sardar Abdul Mutallib ke ghar bheja gaya.[54]
To aaiyye jaante hain uss Nabi ki seerat jinhone inn tamam buraiyyon se duniya ko kaise bachaya aur kaise Arabon ko sudhaara.
Rasoolullah (صلى الله عليه وسلم) ki paidaish ka din
Ye ek controversial topic hai, lekin hum haqeeqat bayan kar ke, aagay badhte hain. Sab se pehli cheez ye hai ke, aap (صلى الله عليه وسلم) Monday ke din paida huwe, iss ka saboot Sahih Muslim ki ek hadith hai jis me, Rasoolullah (صلى الله عليه وسلم) se poochha gaya ke aap Monday ya Somwar ko Roza kyun rakhte hain, aap (صلى الله عليه وسلم) ne farmaya, iss liye kyun ke, iss din main paida huwa, Rasoolullah (صلى الله عليه وسلم) apne muh se keh rahe hain ke wo Monday yani peer ke din paida huwe, aur iss liye bhi ke Monday ke din Quran ka nuzool aap (صلى الله عليه وسلم) par hona shuru huwa. To iss liye wo poore saal har Monday ko roza rakhte.[55]
Doosri daleel Engineer Muhammad Ali Sahab ne di hai, unhone Imam Baihaqi ki kitab Dalail an-Nubuwwah ke hawale se bataya ke, aap (صلى الله عليه وسلم) ki paidaish Peer ke din, Aam al-Feel me huwi, yani Hathi walay Saal huwi, jis saal Abraha apna lashkar lekar aya Hathiyon ke saath Kabatullah ko todhne ke liye, ussi saal huwi jab Rabi al-Awwal ki barah raatein guzar chuki thi.[56] Dalail an-Nubuwah ka Urdu tarjuma downloadable hai, maine khud verify kiya hai iss daleel ko, ye hadith uss me maujood hai. Aur Dalail an-Nubuwah me jo reference hai, uss me Ibn Hesham ki Seerat-e-Nabawi ka hawala diya huwa hai, wo bhi maine verify kiya hai, uss me bhi Aam al-Feel, 12 Rabi al-Awwal, peer ke din, ki paidaish mentioned hai,[57] to se tayy ho jata hai ke, aap (صلى الله عليه وسلم) ki paidaish 12 Rabi al-Awaal ko huwi thi.[58]
Rasoolullah (صلى الله عليه وسلم) ko kin Auraton ne Doodh pilaya?
Rasoolullah (صلى الله عليه وسلم) ki paidaish ke baad, sab se pehle unn ki walida Aminah ne unhe pehle saat din doodh pilaya, uss ke baad 8 aisi auratein hain jin ko ye sharaf haasil hai ke unhone Allah ke hone walay Nabi (صلى الله عليه وسلم) ko doodh pilaya. Unn me;
Thuwaiba hai, jo Rasoolullah (صلى الله عليه وسلم) ke chacha Abu Lahab bin Abdul Mutallib ki baandi thi, ye sab se pehli aurat hain, aap (صلى الله عليه وسلم) ki walida ke alawa jinhone aap (صلى الله عليه وسلم) ko doodh pilaya.
Phir Banu Sa’ad ki ek aurat hai, jinhone Rasoolullah (صلى الله عليه وسلم) ko aur aap ke chacha Ameer Hamza (رضي الله عنه) ko doodh pilaya, ye Daaye Haleema ke alawa koi aur aurat hai, jo Daayee Haleema ke hi qabile se thi.
Phir Khawla bint al-Mundhir bin an-Najjar (رَضِيَ ٱللَّٰهُ عَنْها) hai, ye ansari Sahabiya bhi rahi, inhe Umm-e-Burdah bhi kaha jata hai, unhone aap (صلى الله عليه وسلم) ko doodh pilaya.
Umm Ayman (رَضِيَ ٱللَّٰهُ عَنْها) ka naam ata hai, lekin inhone aap (صلى الله عليه وسلم) ko doodh nahi pilaya, ye Rasoolullah (صلى الله عليه وسلم) ki walida ki khadima thi, jin ke inteqaal ke baad Baraka bint Thulaba (رَضِيَ ٱللَّٰهُ عَنْها), jo in ka asli naam tha, inhone Rasoolullah (صلى الله عليه وسلم) ki dekh bhaal ki, aur inhone aap (صلى الله عليه وسلم) ka sath kabhi nahi chhorrha,[59]
Phir Banu Sulaym ki teen auratein hain, Islamweb website par jo article hai, Wet-nurses of Prophet Muhammad (صلى الله عليه وسلم) ke naam se, uss me unn ke naam nahi diye huwe hain. Lekin, kaha ke inn teeno ne baari baari aap (صلى الله عليه وسلم) doodh pilaya, aur jab bhi doodh pilane ke liye wo apne seene se aap (صلى الله عليه وسلم) ka muh lagati, to unn ke seene doodh se bhar jaate aur aap (صلى الله عليه وسلم) ne unn teeno se doodh piya.
Phir saatwe number par, Umm Farwah hai, jinhone aap (صلى الله عليه وسلم) ko doodh pilaya.[60]
Aur aathwe number par, Dayee Haleema hain, inn ki tafseel hum agay bayan karenge.
Dayee Haleema ki tafseel me jaane se pehle, hum ek analysis karte hain ke;
Rasoolullah (صلى الله عليه وسلم) ki Milad Manane ki Daleel kya hai?
Ye iss liye yahan bayan kiya ja raha hai ke, Jo sab se pehli aurat thi Thuwaibah, jinhone Rasoolullah (صلى الله عليه وسلم) ko doodh pilaya, unhe Abu Lahab ne azad kar diya tha, jab Rasoolullah (صلى الله عليه وسلم) hijrat karke Madina tashreef le gaye. Lekin baaz tareekh ki kitabon me ye likha hai ke, Abu Lahab ne unhe azad kar diya tha, jab unhone aap (صلى الله عليه وسلم) ki paidaish ki qabar Abu Lahab ko di, aur Abu Lahab ke inteqaal ke baad, unn ke khandan walon ne Abu Lahab ko khwab me dekha aur unn ke halat ke baare me poochha, to Abu Lahab ne jawab diya ke, main bohot hi buray haal me hoon, lekin mera azab Peer ke din, yani Monday walay din kum kar diya jata hai, kyun ke, maine khush huwa Rasoolullah (صلى الله عليه وسلم) ki paidaish par aur Thuwaibah ko khushi me ghulami se azad kar diya tha, ye Bukhari ki hadith ka mafhoom log bayan karte hain.[61]
Fath al-Bari jo Sahih al-Bukhari ki sharah hai, Imam Ibn Hajar al-Asqalani iss hadith ke explanation me likhte hain ke, Abu Lahab ke inteqal ke baad, Ibn Abbas ne unn ko khwab me bohot hi bure haal me dekha, aur poocha ke aap ko kya mila, hume chhorrh kar jaane ke baad? Abu Lahab unn ko jawab deta hai ke, mujhe aram nahi mila siway iss ke, ke peer ke din azab me kami hoti hai aur mujhe pani diya jata hai – unn ke anghote aur doosre ungliyon ke beech me. Kyun ke peer ke din aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) paida huwe aur jab thuwaiba ne aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki paidaish ki khush khabri mujhe di to maine apne haath ke ishare se uss ko azad kar diya tha. Iss liye Abu Lahab ko azab me ye rahat mil rahi hai.
To hamari ummat ke baaz bhai log, iss ko daleel samajhte hain Nabi ki Milad ka Jashn Manane ke liye, Celebrate karne ke liye.
Sab se pehli baat to ye hai ke, Hadith ke alfaaz me na to peer ke din ka zikr hai, aur na Rasoolullah ki Paidaish ka zikr hai.
Doosri baat ye hai ke, ek kafir jo zindagi bhar aap (صلى الله عليه وسلم) par iman nahi laya, aur sakht mukhalifat me pada raha, uss ko dozakh me azab ho raha hai, kis liye? Nabi (صلى الله عليه وسلم) par iman nahi lane ki wajah se aur aap ki ittebah na karne ki wajah se. To iss se daleel ye lena chahiye ke, Nabi ki ittebah nahi karenge to dozaq me jalenge, na ke uss se Jashn manane ki daleel le.n.
Teesri baat ye hai ke, kya Milad an-Nabi ek Jashn hai? Asal baat to ye hai ke, hum log confused hain, Arabi aur Urdu me jo alfaaz aatay hain, unn ke maane alag alag hote hain lekin hum, Arabi Alfaaz ko urdu ke maano me samajh kar confuse ho jaate hain.
Arabi me Eid Milad ka matlab hai, Birthday.
To agar main kahoon, al-Yaum Eid Miladi, matlab huwa aaj meri Birthday hai.
To isi tarah Eid Milad an-Nabi ka matlab huwa, Nabi ki Birthday.
To hum kya kare? Eid bolay to celebration, Birthday bolay to celebration, Jashn, DJ.
Ab ye iss hadd tak pahunch gaya ke, logon ko samajh hi nahi aa raha hai ke wo kya kar rahe hain. Milad an-Nabi ke cake kaat rahay hain, Happy Birthday to you Ya Rasoolullah ga rahay hain.
To sawal ye paida hota hai ke, kya Milad an-Nabi koi Eid ka maukha hai, koi jashn ya celebration hai?
Nahi, Abhi humne suna ke, Rasoolullah (صلى الله عليه وسلم) khud har Monday ko roza rakha karte thay, kyun ke, iss din wo Paida huwe.
To pata chala ke, Milad an-Nabi celebration nahi, jashn nahi hai.
Ye to Saal bhar Allah ki ghulami karne, uss ki ita’at me guzaarne ka naam hai, Rasoolullah (صلى الله عليه وسلم) ki itteba karne ka naam hai.
Ye kaise karenge, har Monday ko Rasoolullah (صلى الله عليه وسلم) ki muhabbat me roza rakhenge.
Iss se sunnat par bhi amal hoga, neki bhi milegi aur roza rakhne ke duniyawi side effects ki wajah se sehat bhi bani rehegi.
Aur In Sha Allah, aakhirat me aise baday baday sawab likhay jayenge ke, banda pareshan ho jayega, kyun ke, roza rakhne ka sawab Allah (ربُّ الْعِزَّت) farmate hain ke wo khud denge.
Aur Nabi ki sunnat ko zinda karne ke sawab alag.
Yahan hum aaj ka session rok denge. Wa aakhirud dawana anil hamdulillahi rabbil alameen, was salaatu was salaamu alaa rasoolullahi salla allahu alaihi wa sallam.
References
[1] Narrated Salman: The interval between Jesus and Muhammad was six hundred years.
حَدَّثَنِي الْحَسَنُ بْنُ مُدْرِكٍ، حَدَّثَنَا يَحْيَى بْنُ حَمَّادٍ، أَخْبَرَنَا أَبُو عَوَانَةَ، عَنْ عَاصِمٍ الأَحْوَلِ، عَنْ أَبِي عُثْمَانَ، عَنْ سَلْمَانَ، قَالَ فَتْرَةٌ بَيْنَ عِيسَى وَمُحَمَّدٍ صلى الله عليه وسلم سِتُّمِائَةِ سَنَةٍ.
[2] Narrated Abdullah ibn Abbas: The Prophet (ﷺ) said: There is no prostitution in Islam. If anyone practised prostitution in pre-Islamic times, the child will be attributed to the master (of the slave-woman). He who claims his child without a valid marriage or ownership will neither inherit nor be inherited.
[3] Narrated 'Urwa bin Az-Zubair: 'Aishah, the wife of the Prophet (ﷺ) told him that there were four types of marriage during Pre-Islamic period of Ignorance. One type was similar to that of the present day i.e. a man used to ask somebody else for the hand of a girl under his guardianship or for his daughter's hand, and give her Mahr and then marry her. The second type was that a man would say to his wife after she had become clean from her period. "Send for so-and-so and have sexual intercourse with him." Her husband would then keep away from her and would never sleep with her till she got pregnant from the other man with whom she was sleeping. When her pregnancy became evident, he husband would sleep with her if he wished. Her husband did so (i.e. let his wife sleep with some other man) so that he might have a child of noble breed. Such marriage was called as Al-Istibda'. Another type of marriage was that a group of less than ten men would assemble and enter upon a woman, and all of them would have sexual relation with her. If she became pregnant and delivered a child and some days had passed after delivery, she would sent for all of them and none of them would refuse to come, and when they all gathered before her, she would say to them, "You (all) know waht you have done, and now I have given birth to a child. So, it is your child so-and-so!" naming whoever she liked, and her child would follow him and he could not refuse to take him. The fourth type of marriage was that many people would enter upon a lady and she would never refuse anyone who came to her. Those were the prostitutes who used to fix flags at their doors as sign, and he who would wished, could have sexual intercourse with them. If anyone of them got pregnant and delivered a child, then all those men would be gathered for her and they would call the Qa'if (persons skilled in recognizing the likeness of a child to his father) to them and would let the child follow the man (whom they recognized as his father) and she would let him adhere to him and be called his son. The man would not refuse all that. But when Muhammad (ﷺ) was sent with the Truth, he abolished all the types of marriages observed in pre-Islamic period of Ignorance except the type of marriage the people recognize today.
[4] Narrated Ibn 'Abbas (RA): The swearing to stay away from one's wife in al-Jahiliyyah era was for one or two years. Then, Allah appointed a period of four months for it. So, if it is less than four months, it is not swearing to stay away from one's wife. [al-Baihaqi reported it]
[5] Ibn ‘Umar told that Ghailan b. Salama ath-Thaqafi accepted Islam and that he had had ten wives in the pre-Islamic period who accepted Islam along with him; so the Prophet told him to keep four and separate from the rest of them. [Ahmad, Tirmidhi and Ibn Majah transmitted it.]
[6] It was narrated that Dailami said: “I came to the Messenger of Allah, and I was married to two sisters whom I had married during the Ignorance period. He said: 'When you go back, divorce one of them.' ”
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَبْدُ السَّلاَمِ بْنُ حَرْبٍ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي فَرْوَةَ، عَنْ أَبِي وَهْبٍ الْجَيْشَانِيِّ، عَنْ أَبِي خِرَاشٍ الرُّعَيْنِيِّ، عَنِ الدَّيْلَمِيِّ، قَالَ قَدِمْتُ عَلَى رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ وَعِنْدِي أُخْتَانِ تَزَوَّجْتُهُمَا فِي الْجَاهِلِيَّةِ . فَقَالَ " إِذَا رَجَعْتَ فَطَلِّقْ إِحْدَاهُمَا " .
[7] Umm Salama told that a woman came to the Prophet and said: "Messenger of God, my daughter’s husband has died and her eye is troubling her, so may we apply collyrium to it?” He said “No” twice or thrice, saying only “No” all the time. Then he said, “It is only four months and ten days, whereas in the pre-Islamic period none of you threw away the piece of dung till a year had passed.” The reference is to a pre-Islamic custom by which a widow threw a piece of dung when her idda period came to an end. Cf. Lane, Lexicon and Taj al-'arus; Mirqat, 3:513 f. [Bukhari and Muslim]
It was narrated from Zainab bint Abi Salamah, from Umm Salamah that a woman from the Quraish came to the Messenger of Allah and said: "My daughter's husband has died, and I am worried about her eyes; she needs kohl." He said: "One of you used to throw a piece of dung after a year had passed. Rather it (the mourning period) is four months and ten days." I (the narrator) said to Zainab: "What does 'after a year had passed' mean?" She said: "During the Jahiliyyah, if a woman's husband died she would go to the worst room she had and stay there, then, when a year had passed, she would come out and throw a piece of dung behind her."
[8] Source: Martin Lings, Muhammad (صلى الله عليه وسلم) - His Life Based on the Earliest Sources, Inner Traditions, 2006 - Page 15
[9] Abu Huraira reported Allah's Messenger (ﷺ) as saying: The Last Hour would not come until the women of the tribe of Daus would be seen going round Dhi al-Khalasa (for worship) and Dhi al-Khalasa is a place in Tabala, where there was a temple in which the people of the tribe of Daus used to worship the idol.
[10] Muhammad b. al-Musaffa said to us on the authority of Baqiyyah. He said: I asked Muhammad b. Rashid about the meaning of the word hamah. He replied: The pre-Islamic Arabs used to say: When anyone dies and is buried, a bird comes forth from his grave. I asked: What did he mean by safar ? He said: I heard that the pre-Islamic Arabs used to take evil omen from safar. So the Prophet (ﷺ) said: There is no safar. Muhammad (b. Rashid) said: We heard someone say: It is a pain in the stomach. They said that it was infection. Hence he said: There is no safar.
[11] Jabir b. 'Abdullah reported Allah's Apostle (ﷺ) as saying: There is no transitive disease, no safar, no ghoul. He (the narrator) said: I heard Abu Zubair say: Jabir explained for them the word safar. Abu Zubair said: safar means belly. It was said to Jabir: Why is it so? He said that it was held that safar implied the worms of the belly, but he gave no explanation of ghoul. Abu Zubair said: Ghoul is that which kills the travellers.
[12] Abu Dawud said: Malik was asked about the meaning of his saying: There is no safar. He replied: The people of pre-Islamic Arabia used to make the month of safar lawful (for war). They made it lawful in one year and unlawful in another year. The Prophet (ﷺ) said: There is no safar.
قَالَ أَبُو دَاوُدَ قُرِئَ عَلَى الْحَارِثِ بْنِ مِسْكِينٍ وَأَنَا شَاهِدٌ، أَخْبَرَكُمْ أَشْهَبُ، قَالَ سُئِلَ مَالِكٌ عَنْ قَوْلِهِ " لاَ صَفَرَ " . قَالَ إِنَّ أَهْلَ الْجَاهِلِيَّةِ كَانُوا يُحِلُّونَ صَفَرَ يُحِلُّونَهُ عَامًا وَيُحَرِّمُونَهُ عَامًا فَقَالَ النَّبِيُّ صلى الله عليه وسلم " لاَ صَفَرَ " - حكم: صحيح مقطوع (الألباني)
[13] Jabir told that he heard the Prophet say: “There is no infection, no serpent in a hungry belly, and no ghoul.”* [Muslim] - * I have used the English word derived from the Arabic ghoul. It was used of a creature which was a type of jinni or devil which was believed to appear to people in various forms and lead them astray in the desert and cause their destruction.
[15] Mu'awiya b. al-Hakam told that he said, “Messenger of God, there were things we used to do in the pre-Islamic period. We used to visit kahins.” He replied, “Do not visit kahins” He said, “We used to take omens.” He replied, “That is an idea a man has, but it must not turn you aside from your purposes.” He said, “Among us there were men who practised divination by drawing lines on the ground.” He replied, “There was a prophet who drew lines, so if anyone does it in the same way as he did, that is allowable.” [Muslim transmitted it]
Mu'awiya b. al-Hakam as-Sulami reported: I said: Messenger of Allah, there were things we used to do in the pre-Islamic days. We used to visit Kahins, whereupon he said: Don't visit Kahins. I said: We used to take omens. He said: That is a sort of personal whim of yours, so let it not prevent you (from doing a thing).
'Aishah (May Allah be pleased with her) reported: Abu Bakr (May Allah be pleased with him) had a slave who brought him his earnings and Abu Bakr (May Allah be pleased with him) would eat from it. One day he brought him something and when Abu Bakr (May Allah be pleased with him) had eaten some of it, the slave asked him whether he knew where he had got that (food) from, Abu Bakr (May Allah be pleased with him) asked what it was, and he replied: I acted as a soothsayer for a man in the pre-Islamic period, and not being good at it, I deceived him; today he met me and he rewarded me for that soothsaying what you have eaten. Abu Bakr (May Allah be pleased with him) put his hand in his mouth and vomited up all that he had eaten. [Al- Bukhari].
وعن عائشة رضي الله عنها، قالت: كان لأبي بكر الصديق رضي الله عنه غلام يخرج له الخراج وكان أبو بكر يأكل من خراجه فجاء يوماً بشئ، فأكل منه أبو بكر، فقال له الغلام: تدرى ما هذا؟ فقال أبو بكر: ما هو؟ قال: كنت تكهنت لإنسان فى الجاهلية وما أحسن الكهانة إلا أني خدعته فلقيني، فأعطاني بذلك هذا الذى أكلت منه، فأدخل أبو بكر يده فقاء كل شئ فى بطنه” ((رواه البخاري)).
[16] ‘Auf b. Malik al-Ashja‘i said: In the pre-Islamic period we used to apply spells, and we asked God’s messenger how he looked upon that. He replied, “Submit your spells to me. There is no harm in spells so long as they involve no polytheism.” [Muslim transmitted it.]
[17] Abu Huraira told that he heard God’s Messenger say, “He who abandons obedience and separates from the community and then dies, will die like those of pre-Islamic times; he who fights under a banner of ignorance* showing anger in support of party spirit, or summoning people to party spirit, or helping party spirit, and then is killed will be killed like those of pre-Islamic times; and he who goes out against my people with his sword smiting the virtuous and the reprobate, not keeping away from those who are believers or observing covenants which have been made, has nothing to do with me and I have nothing to do with him.” [Muslim] - (*'Immiya, or 'ummiya, meaning either pride or error. I have translated it as ‘‘ignorance, for it is explained as being here used of people who fight without considering whether they are in the right or not.)
[18] It was narrated that Abu Hurairah said: "The Messenger of Allah [SAW] said: 'Whoever parts from obedience, and splits away from the Jama'ah and dies, then he has died a death of Jahiliyyah. Whoever rebels against my Ummah, killing good and evil people alike, and does not try to avoid killing the believers, and does not pay attention to those who are under a covenant, then he is not of me. Whoever fights for a cause that is not clear, advocating tribalism, getting angry for the sake of tribalism, and he is killed, then he has died a death of Jahiliyyah.'"
[19] Narrated Sulaiman b. 'Amr: On the authority of his father: I heard the Messenger of Allah (ﷺ) say in the Farewell Pilgrimage: "Lo, all claims to usury of the pre-Islamic period have been abolished. You shall have your capital sums, deal not unjustly and you shall not be dealt with unjustly. Lo, all claims for blood-vengeance belonging to the pre-Islamic period have been abolished. The first of those murdered among us whose blood-vengeance I remit is al-Harith ibn AbdulMuttalib, who suckled among Banu Layth and killed by Hudhayl." He then said: O Allah, have I conveyed the message? They said: Yes, saying it three times. He then said: O Allah, be witness, saying it three times.
[20] Narrated Sufyan: 'Ubaidullah said: "I heard Ibn `Abbas saying, "Following are some traits of the people of the pre- Islamic period of ignorance (i) to defame the ancestry of other families, (ii) and to wail over the dead." 'Ubaidullah forgot the third trait. Sufyan said, "They say it (i.e. the third trait) was to believe that rain was caused by the influence of stars (i.e. if a special star appears it will rain).
[21] It was narrated that Ibn Al-Musayyab said: "Qasamah existed during the Jahiliyyah, then the Messenger of Allah confirmed it in the case of an Ansari who was found slain in the dry well of the jews, and Ansar said: "The Jews kill our companion."'
[22] Al-Ma'rur b. Suwaid said: We went to Abu Dharr (Ghifari) in Rabadha and he had a mantle over him, and his slave had one like it. We said: Abu Dharr, had you joined them together, it would have been a complete garment. Thereupon he said: There was an altercation between me and one of the persons among my brothers. His mother was a non-Arab. I reproached him for his mother. He complained against me to Allah's Apostle (ﷺ). As I met Allah's Apostle (ﷺ) he said: Abu Dharr, you are a person who still has (in him the remnants) of the days (of Ignorance). Thereupon I said: Allah's Messenger, he who abuses (other) persons, they abuse (in return) his father and mother. He (the Holy Prophet) said: Abu Dharr, you are a person who still has (the remnants) of Ignorance in him They (your servants and slaves) are your brothers. Allah has put them in your care, so feed them with what you eat, clothe them with what you wear. and do not burden them beyond their capacities; but if you burden them (with an unbearable burden), then help them (by sharing their extra burden).
[23] Jubair b. Mut'im reported Allah's Messenger (ﷺ) as saying: There is no alliance (hilf) in Islam but (the hilf) established in the pre-Islamic days (for good). Islam intensifies and strengthens it.
[24] Malik related to me that Zayd ibn Aslam said, "Usury in the Jahiliyya was that a man would give a loan to a man for a set term. When the term was due, he would say, 'Will you pay it off or increase me?' If the man paid, he took it. If not, he increased him in his debt and lengthened the term for him." Malik said, "The disapproved of way of doing things about which there is no dispute among us, is that a man should give a loan to a man for a term, and then the demander reduce it and the one from whom it is demanded pay it in advance. To us that is like someone who delays repaying his debt after it is due to his creditor and his creditor increases his debt." Malik said, "This is nothing else but usury. No doubt about it." Malik spoke about a man who loaned one hundred dinars to a man for two terms. When it was due, the person who owed the debt said to him, "Sell me some goods, whose price is one hundred dinars in cash for one hundred and fifty on credit." Malik said, "This transaction is not good, and the people of knowledge still forbid it." Malik said, "This is disapproved of because the creditor himself gives the debtor the price of what the man sells him, and he defers repayment of the hundred of the first transaction for the debtor for the term which is mentioned to him in the second transaction, and the debtor increases him with fifty dinars for his deferring him. That is disapproved of and it is not good. It also resembles the hadith of Zayd ibn Aslam about the transactions of the people of the Jahiliyya. When their debts were due, they said to the person with the debt, 'Either you pay in full or you increase it.' If they paid, they took it, and if not they increased debtors in their debts, and extended the term for them."
[25] Yahya related to me from Malik from Da'ud ibn al-Husayn that he heard Said ibn alMusayyab say, "Part of the gambling of the people of Jahiliya was bartering live animals for slaughtered meat, for instance one live sheep for two slaughtered sheep."
[26] Sa'id b. al-Musayyib told in mursal form that God’s Messenger forbade the sale of meat for animals1. Sa'id said it was connected with the maisir2 of the people of pre-Islamic times. It is transmitted in Sharh as-sunna. (1. i.e. meat sold in exchange for living animals. 2. A game of chance played with arrows for parts of a camel. The type of transaction mentioned in the tradition is evidently considered to contain something in the nature of a gamble.)
[27] Ibn ‘Umar said that God's Messenger forbade the transaction called habal al-habala which was one entered into in pre-Islamic times, whereby a man bought a she-camel which was to be the offspring of a she-camel which was still in its mother’s womb. [Bukhari and Muslim]
[28] It was narrated from Salim that his father said: "The Messenger of Allah forbade two kinds of garments, and he forbade two kinds of transactions for us: Munabadhah and
Mulamasah, which are kinds of transactions which were common during the Jahiliyyah."
أَخْبَرَنَا هَارُونُ بْنُ زَيْدِ بْنِ أَبِي الزَّرْقَاءِ، قَالَ حَدَّثَنَا أَبِي قَالَ، حَدَّثَنَا جَعْفَرُ بْنُ بُرْقَانَ، قَالَ بَلَغَنِي عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنْ أَبِيهِ، قَالَ نَهَى رَسُولُ اللَّهِ صلى الله عليه وسلم عَنْ لُبْسَتَيْنِ وَنَهَانَا رَسُولُ اللَّهِ صلى الله عليه وسلم عَنْ بَيْعَتَيْنِ عَنِ الْمُنَابَذَةِ وَالْمُلاَمَسَةِ وَهِيَ بُيُوعٌ كَانُوا يَتَبَايَعُونَ بِهَا فِي الْجَاهِلِيَّةِ .
It was narrated that Abu Sa'eed Al-Khudri said: "The Messenger of Allah forbade two kinds of garments and two kinds of transactions. As for the two kinds of transactions, they are Mulamash and Munabadhaha. Munabadha is when a man says, 'I throw this garment, and the transaction becomes binding, and Mulamasah is when a man touches it with his had, without spreading it out and checking it, and once he touches it, the transaction becomes binding."
[29] Narrated Abu Hurairah: "The Messenger of Allah (ﷺ) prohibited the Gharar sale, and the Hasah sale." [He said:] There are narrations on this topic from Ibn 'Umar, Ibn 'Abbas, Abu Sa'eed, and Anas. [Abu 'Eisa said:] This Hadith of Abu Hurairah is Hasan Sahih Hadith. This Hadith is acted upon according to the people of knowledge, they dislike the Gharar. Ash-Shafi'i said: "The Gharar sale includes selling fish that are in the wate, selling a slave that has escaped, selling birds that are in the sky, and similar type of sales. And the meaning of Hasah sale is when the seller says to the buyer: 'When I toss the pebble at you, then the sale between you and I is final.' This resembles the sale of Munabadhah and this is one of the selling practices of the people of Jahiliyyah."
[30] Narrated `Urwa: During the Pre-Islamic period of Ignorance, the people used to perform Tawaf of the Ka`ba naked except the Hums; and the Hums were Quraish and their offspring. The Hums used to give clothes to the men who would perform the Tawaf wearing them; and women (of the Hums) used to give clothes to the women who would perform the Tawaf wearing them. Those to whom the Hums did not give clothes would perform Tawaf round the Ka`ba naked. Most of the people used to go away (disperse) directly from `Arafat but they (Hums) used to depart after staying at Al-Muzdalifa. `Urwa added, "My father narrated that `Aisha had said, 'The following verses were revealed about the Hums: Then depart from the place whence all the people depart--(2.199) `Urwa added, "They (the Hums) used to stay at Al-Muzdalifa and used to depart from there (to Mina) and so they were sent to `Arafat (by Allah's order)."
[31] Narrated Al-Bara: In the Pre-lslamic Period when the people assumed Ihram, they would enter their houses from the back. So Allah revealed:-- "And it is not righteousness that you enter houses from the back, but the righteous man is he who fears Allah, obeys His Orders and keeps away from what He has forbidden. So enter houses through their doors." (2.189)
[32] Hisham b. 'Urwa reported on the authority of his father who narrated from 'A'isha. He said to 'A'isha: I think if a person does not run between al- Safa' and al-Marwa, It does not do any harm to him (so far as Hajj is concerned). She said: Why (do you think so)? I said: For Allah says:" Verily al-Safa' and al-Marwa are among the Signs of Allah" (ii. 158) (to the end of the verse), whereupon she said: Allah does not complete the Hajj of a person or his Umra if he does not observe Sa'i between al-Safa' and al-marwa; and if it were so as you state, then (the wording would have been (fala janah an la yatufu biha) [" There is no harm for him if he does not circumambulate between them']. Do you know in what context (this verse was revealed)? (It was revealed in this context) that the Ansar in the Days of Ignorance pronounced the Talbiya for two idols. (fixedl on the bank of the river which were called Isaf and Na'ila. The people went there, and then circumambulated between al-Safa' and al-Marwa and then got their heads shaved. With the advent of Islam they (the Muslims) did not like to circumambulate between them as they used to do during the Days of Ignorance. It was on account of this that Allah. the Exalted and Majestic, revealed:" Verily al-Safe and al-Marwa are among the Signs of Allah" to the end of the verse. She said: Then people began to observe Sa'i.
[33] Narrated Qais bin Abi Hazim: Abu Bakr went to a lady from the Ahmas tribe called Zainab bint Al-Muhajir and found that she refused to speak. He asked, "Why does she not speak." The people said, "She has intended to perform Hajj without speaking." He said to her, "Speak, for it is illegal not to speak, as it is an action of the pre-islamic period of ignorance. So she spoke and said, "Who are you?" He said, "A man from the Emigrants." She asked, "Which Emigrants?" He replied, "From Quraish." She asked, "From what branch of Quraish are you?" He said, "You ask too many questions; I am Abu Bakr." She said, "How long shall we enjoy this good order (i.e. Islamic religion) which Allah has brought after the period of ignorance?" He said, "You will enjoy it as long as your Imams keep on abiding by its rules and regulations." She asked, "What are the Imams?" He said, "Were there not heads and chiefs of your nation who used to order the people and they used to obey them?" She said, "Yes." He said, "So they (i.e. the Imams) are those whom I meant."
[34] Muhammad b. Qais b. Makhrama said that God’s messenger addressed the people as follows, “The people of pre-Islamic times used to return from 'Arafa when the sun before setting was shining in their faces like men’s turbans, and from al-Muzdalifa after the sun rose when it was shining in their faces like men’s turbans; (When the sun is low it shines only on men’s foreheads, and this is here likened to a turban) but we do not return from ‘Arafa till the sun sets, and we return from al-Muzdalifa before the sun rises. Our guidance differs from that of the worshippers of idols and those who attribute partners to God.” Baihaqi transmitted it in Shu'ab al-iman, saying “He addressed us . . .” and then going on, with the tradition to similar effect.
[35] ‘Amr b. Shu'aib, on his father’s authority, said that his grandfather told of a woman who said, “Messenger of God, I have taken a vow to play the tambourine over you,” to which he replied, “Fulfil your vow.” [Abu Dawud] Razin added that she said, “And I have taken a vow to perform a sacrifice in such and such a place,” a place in which people had performed sacrifices in pre-Islamic times. He asked whether that place contained any idol worshipped in pre-Islamic times, and she replied that it did not. He asked whether any pre-Islamic festival was observed there, and she replied that none was. He then said, “Fulfil your vow.” [Razin]
It was narrated from Ibn Abbas that a man came to the Prophet (ﷺ) and said: "O Messenger of Allah, I vowed to offer a sacrifice at Buwanah." He said: "Do you intend any action of Ignorance period?" He said: "No." He said: "Then fulfill your vow."
[36] Narrated Abu Hurairah: That the Messenger of Allah (ﷺ) said: "There is no Fara' or 'Atirah." The Fara' is the first of the offspring that would be born to them, so they would slaughter it. The 'Atirah was an animal that they would slaughter during Rajab to honor the month of Rajab, since it was the first of the sacred months.
When a boy was born to one of us in the pre-Islamic period he sacrificed a sheep and smeared his head with its blood; but when Islam came we sacrificed a sheep on the seventh day, shaved his head and smeared it with saffron. [Abu Dawud transmitted it, and Razin added, “and gave him his name.”
[38] Narrated Ibn `Umar: `Umar said "O Allah's Messenger (ﷺ)! I vowed to perform I`tikaf for one night in Al-Masjid-al-Haram, during the Pre-Islamic Period of ignorance (before embracing Islam). "The Prophet (ﷺ) said, "Fulfill your vow." Ibn `Umar said to the lady, "Pray on her behalf." Ibn `Abbas said the same.
[39] 'Abdallah b. Mas'ud reported God’s messenger as saying, "He who beats the cheeks, tears the front of the garments, and cries out as people did in pre-Islamic times, does not belong to us." [Bukhari and Muslim]
when the Messenger of Allah accepted the women's oath of allegiance, he accepted their pledge that they would not wail (over the death). They said: "O Messenger of Allah, there are women who helped us to mourn during the Jahiliyyah should we help them to mourn?" The Messenger of Allah said: "There is no helping to mourn in Islam."
أَخْبَرَنَا إِسْحَاقُ، قَالَ أَنْبَأَنَا عَبْدُ الرَّزَّاقِ، قَالَ حَدَّثَنَا مَعْمَرٌ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم أَخَذَ عَلَى النِّسَاءِ حِينَ بَايَعَهُنَّ أَنْ لاَ يَنُحْنَ فَقُلْنَ يَا رَسُولَ اللَّهِ إِنَّ نِسَاءً أَسْعَدْنَنَا فِي الْجَاهِلِيَّةِ أَفَنُسْعِدُهُنَّ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " لاَ إِسْعَادَ فِي الإِسْلاَمِ " .
[41] Hudhaifah (RAA) narrated that the Messenger of Allah (ﷺ) used to prohibit the announcement of anyone’s death. Related by Ahmad and At-Tirmidhi, who rendered it Hasan.
وَعَنْ حُذَيْفَةَ - رضى الله عنه - { أَنَّ اَلنَّبِيَّ - صلى الله عليه وسلم -كَانَ يَنْهَى عَنِ اَلنَّعْيِ } رَوَاهُ أَحْمَدُ, وَاَلتِّرْمِذِيُّ وَحَسَّنَهُ - حسن. رواه أحمد (5/385 و 406)، والترمذي (986)، وقال الترمذي: "هذا حديث حسن صحيح". وما في هذا الحديث من النهي عن النعي مطلقا مقيد بأحاديث أخر كالحديث التالي مثلا، فليس المراد بالنهي كل نعي.
[42] It was narrated that Anas bin Malik said: "The people of the Jahiliyyah had two days each year when they would play. When the Messenger of Allah (ﷺ) came to Al-Madinah he said: 'You had two days when you would play, but Allah (SWT) has given Muslims something instead that is better than them: the day of Al-Fitr and the day of Al-Adha.'"
[43] Narrated Abu As-Safar: I heard Ibn `Abbas saying, "O people! Listen to what I say to you, and let me hear whatever you say, and don't go (without understanding), and start saying, 'Ibn `Abbas said so-and-so, Ibn `Abbas said soand- so, Ibn `Abbas said so-and-so.' He who wants to perform the Tawaf around the Ka`ba should go behind Al-Hijr (i.e. a portion of the Ka`ba left out unroofed) and do not call it Al-Hatim, for in the pre-Islamic period of ignorance if any man took an oath, he used to throw his whip, shoes or bow in it.
[44] It was narrated that Abu Bakrah said: "We were with the Messenger of Allah (ﷺ) when the sun became eclipsed. The Messenger of Allah (ﷺ) went out dragging his garment, until he came to the masjid, and the people gathered around him. He led us in praying two rak'ahs and when (the eclipse) ended he said: 'The sun and the moon are two of the signs of Allah (SWT) by means of which Allah (SWT), the Mighty and Sublime, strikes fear into His slaves. They do not become eclipsed for the death or birth of anyone. If you see that, then pray until Allah (SWT)r relieves you of fear.' That was because his son named Ibrahim had died, and the people suggested to him that (the eclipse) happened because of that."
[45] Narrated `Aisha: (the wife of the Prophet) Abu Hudhaifa, one of those who fought the battle of Badr, with Allah's Apostle adopted Salim as his son and married his niece Hind bint Al-Wahd bin `Utba to him' and Salim was a freed slave of an Ansari woman. Allah's Messenger (ﷺ) also adopted Zaid as his son. In the Prelslamic period of ignorance the custom was that, if one adopted a son, the people would call him by the name of the adopted-father whom he would inherit as well, till Allah revealed: "Call them (adopted sons) By (the names of) their fathers." (33.5)
حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ زَوْجِ النَّبِيِّ صلى الله عليه وسلم أَنَّ أَبَا حُذَيْفَةَ وَكَانَ مِمَّنْ شَهِدَ بَدْرًا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم تَبَنَّى سَالِمًا، وَأَنْكَحَهُ بِنْتَ أَخِيهِ هِنْدَ بِنْتَ الْوَلِيدِ بْنِ عُتْبَةَ ـ وَهْوَ مَوْلًى لاِمْرَأَةٍ مِنَ الأَنْصَارِ ـ كَمَا تَبَنَّى رَسُولُ اللَّهِ صلى الله عليه وسلم زَيْدًا، وَكَانَ مَنْ تَبَنَّى رَجُلاً فِي الْجَاهِلِيَّةِ دَعَاهُ النَّاسُ إِلَيْهِ، وَوَرِثَ مِنْ مِيرَاثِهِ حَتَّى أَنْزَلَ اللَّهُ تَعَالَى {ادْعُوهُمْ لآبَائِهِمْ} فَجَاءَتْ سَهْلَةُ النَّبِيَّ صلى الله عليه وسلم، فَذَكَرَ الْحَدِيثَ.
[46] It was narrated that Ibn 'Abbas said; "There were two women neighbors between whom there was some trouble. One of them threw a rock at the other a she miscarried a boy - whose hair had already grown -0 who was or dead, and the woman died too. He ruled that the 'Aqilah had to pay the Diyah. Her paternal uncle said:
'O Messenger of Allah, she miscarried a boy whose hair had grown.' The father of the killer said: "He is lying. By Allah he never cried or shouted (at the moment of birth), nor drank nor ate. Such a one should be overlooked.' The Prophet said: 'rhyming verse like the verse of the Jahiliyyah and of its soothsayers? A slave must be given (as Diyah) for the boy, ''' Ibn 'Abbes said; "One of then was Mulaikah and the other was Umm Ghatif."
[47] It was narrated from Ibn `Abbas that the Messenger of Allah (ﷺ) said: “Every division that was allocated according to (the rules of) the Ignorance days, stands as it is, and every division that was allocated according to (the rules of) Islam, stands according to the rules of Islam.”
[48] Narrated Abdullah Ibn Abbas: Qurayzah and Nadir (were two Jewish tribes). An-Nadir were nobler than Qurayzah. When a man of Qurayzah killed a man of an-Nadir, he would be killed. But if a man of an-Nadir killed a man of Qurayzah, a hundred wasq of dates would be paid as blood-money. When Prophethood was bestowed upon the Prophet (ﷺ), a man of an-Nadir killed a man of Qurayzah. They said: Give him to us, we shall kill him. They replied: We have the Prophet (ﷺ) between you and us. So they came to him. Thereupon the following verse was revealed: "If thou judge, judge in equity between them." "In equity" means life for a life. The following verse was then revealed: "Do they seek of a judgment of (the days) ignorance?" Abu Dawud said: Quraizah and al-Nadir were the descendants of Harun the Prophet (peace be upon him).
[49] Hisham b. Urwa narrated it on the authority of his father: Hakim b. Hizam freed one hundred slave and donated one hundred camels (for the sake of Allah) during the state of ignorance. Then he freed one hundred slaves and donated one hundred camel (for the sake of Allah) after) he had embraced Islam. He subsequently came to the Apostle (ﷺ). The rest of the hadith is the same as narrated above.
[50] 'A'isha (Allah be pleased with her) reported that the Quraish used to fast on the day of 'Ashura in the pre-Islamic days and the Messenger of Allah (ﷺ) also observed it. When he migrated to Medina, he himself observed this fast and commanded (others) to observe it. But when fasting during the month of Ramadan was made obligatory he said: He who wishes to observe this fast may do so, and he who wishes to abandon it may do so.
حَدَّثَنَا زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا جَرِيرٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، - رضى الله عنها - قَالَتْ كَانَتْ قُرَيْشٌ تَصُومُ عَاشُورَاءَ فِي الْجَاهِلِيَّةِ وَكَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَصُومُهُ فَلَمَّا هَاجَرَ إِلَى الْمَدِينَةِ صَامَهُ وَأَمَرَ بِصِيَامِهِ فَلَمَّا فُرِضَ شَهْرُ رَمَضَانَ قَالَ " مَنْ شَاءَ صَامَهُ وَمَنْ شَاءَ تَرَكَهُ " .
[51] Ibn 'Umar reported that Umar (b. Khattab) said: Messenger of Allah, I had taken a vow during the days of Ignorance (Jahiliyya) that I would observe I'tikaf for a night in the Sacred Mosque. He (the Holy Prophet) said: Fulfil your vow.
[52] Narrated Hakim bin Hizam: I said to Allah's Messenger (ﷺ), "Before embracing Islam I used to do good deeds like giving in charity, slave-manumitting, and the keeping of good relations with Kith and kin. Shall I be rewarded for those deeds?" The Prophet (ﷺ) replied, "You became Muslim with all those good deeds (Without losing their reward)."
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ حَكِيمِ بْنِ حِزَامٍ ـ رضى الله عنه ـ قَالَ قُلْتُ يَا رَسُولَ اللَّهِ أَرَأَيْتَ أَشْيَاءَ كُنْتُ أَتَحَنَّثُ بِهَا فِي الْجَاهِلِيَّةِ مِنْ صَدَقَةٍ أَوْ عَتَاقَةٍ وَصِلَةِ رَحِمٍ فَهَلْ فِيهَا مِنْ أَجْرٍ فَقَالَ النَّبِيُّ صلى الله عليه وسلم " أَسْلَمْتَ عَلَى مَا سَلَفَ مِنْ خَيْرٍ ".
Narrated Abu Huraira: The Prophet (ﷺ) said, "The tribe of Quraish has precedence over the people in this connection (i.e the right of ruling). The Muslims follow the Muslims amongst them, and the infidels follow the infidels amongst them. People are of different natures: The best amongst them in the pre-lslamic period are the best in Islam provided they comprehend the religious knowledge. You will find that the best amongst the people in this respect (i.e. of ruling) is he who hates it (i.e. the idea of ruling) most, till he is given the pledge of allegiance."
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا الْمُغِيرَةُ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ " النَّاسُ تَبَعٌ لِقُرَيْشٍ فِي هَذَا الشَّأْنِ، مُسْلِمُهُمْ تَبَعٌ لِمُسْلِمِهِمْ، وَكَافِرُهُمْ تَبَعٌ لِكَافِرِهِمْ ". "وَالنَّاسُ مَعَادِنُ، خِيَارُهُمْ فِي الْجَاهِلِيَّةِ خِيَارُهُمْ فِي الإِسْلاَمِ إِذَا فَقِهُوا، تَجِدُونَ مِنْ خَيْرِ النَّاسِ أَشَدَّ النَّاسِ كَرَاهِيَةً لِهَذَا الشَّأْنِ حَتَّى يَقَعَ فِيهِ."
[53] 'A'isha reported: I said: Messenger of Allah, the son of Jud'an established ties of relationship, fed the poor. Would that be of any avail to him? He said: It would be of no avail to him as he did not ever say: O my Lord, pardon my sins on the Day of Resurrection.
Abu Hurairah (May Allah be pleased with him) reported: It was asked, "O Messenger of Allah! Who is the most honourable amongst mankind?" He (ﷺ) said, "The most honourable of them is one who is the most pious of them." They said, "We are not asking about this". He said, "Then, the most honourable of men was Yusuf (Joseph), the Prophet of Allah, the son of Allah's Prophet, who was the son of the Prophet of Allah, who was the son of the Khalil of Allah (i.e., Ibrahim (ﷺ))' They said, "We are not asking you about this." He enquired, "Are you then asking me about the classes of the Arabs? The best of them in the Pre- Islamic Period of Ignorance are the best of them in Islam, provided they comprehend the religious knowledge". [Al-Bukhari and Muslim].
وأما الأحاديث فالأول: عن أبي هريرة رضي الله عنه قال: قيل : يا رسول الله من أكرم الناس؟ قال: "أتقاهم". فقالوا: ليس عن هذا نسألك، قال: " فيوسف نبي الله بن نبي الله بن نبي الله بن خليل الله" قالوا: ليس عن هذا نسألك، قال: "فعن معادن العرب تسألوني؟ خيارهم في الجاهلية خيارهم في الإسلام إذا فقهواً : ((متفق عليه)) .
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Aaj 24-Aug-2024 hai aur chand ki tareekh ke mutabiq 20-Safar ka din hai aur ye 1446 Hijri chal rahi hai, aur 10 din baqi hain Rabi al-Awwal ko shuru hone, jo hamare pyare Nabi ki paidaish aur inteqaal ka mahina hai. To Seerat-e-Nabawi (صلى الله عليه وسلم) ko bayan karne ka maukha hai, aur kyun ke, seerat ke bina Quran nahi samajh aati aur Quran ke bina seerat nahi samajh aati.
Sahih Muslim ki ek hadith me ata hai ke, amma Aisha (رَضِيَ ٱللَّٰهُ عَنْها) se aap (صلى الله عليه وسلم) ke inteqaal ke baad aap ke akhlaaq, aap (صلى الله عليه وسلم) ke character ke baare me poocha gaya, to amma Aisha (رَضِيَ ٱللَّٰهُ عَنْها) ne farmaya, kya tumne Quran nahi parrha? Qatada (رضي الله عنه) jis ne sawal kiya aur iss hadith ke rawi bhi hain, farmaya ke, Haan parrha hai. To iss par amma Aisha (رَضِيَ ٱللَّٰهُ عَنْها) ne kaha “Khuluquhul Quran” aap (صلى الله عليه وسلم) ke akhlaaq, aap ka character “hoo-ba-hoo” Quran tha.[1]
To Seerat ka Dars dena, Dars-e-Quran ka hi hissa hai - to nabi ki seerat ko seekhne ki zaroorat hai, aaj jab ke hum Muhammadur Rasoolullah ko muhabbat karne ke daawe to bohot karte hain, unn ki shaan me gustaaqi ho jaye to ladne, maarne aur marne ko tayyar ho jaate hain, lekin aap ki seerat aur sunnat ko jaanne aur asal sunnaton par amal karne se door hain.
To kya Quran parrhne se saari ki saari seerat pata chal jayegi, jaisa ke hamare Ahle Quran bhai samajhte hain?
Aisa samajhna to himaqat ki baat hogi, islami tareekh yani islamic history aur seerat-e-Nabawi (صلى الله عليه وسلم) par be shumar kitabein hain, jab bhi koi seerat ki kitab parrho to aisa lagta hai ke, iss me se kuch naya seekha, ek naya angle Nabi (صلى الله عليه وسلم) ki zindagi ka samajh me aya, phir ahadith ki kitabein hain jo kaafi tafseel me Quran ko aur aap (صلى الله عليه وسلم) ki zindagi ko bayan karte hain.
To jab Quran ko parrhenge aur uss par amal karna shuru karenge, to seerat ko samajhne ki zaroorat pesh ayegi aur phir Quran aur Seerat kaise interlocked hai, ye pata chalega. Agar seerat ko tafseel me karne jayenge to uss ki gehrai bohot zyada hai, jaisa ke, Tafseer-e-Quran me gehrai hai, to seerat ko hum muqtasar taur par hi bayan karenge, lekin 2 saal pehle hum ek session me seerat ko cover kare thay, iss baar thodi aur tafseel me bayan karne ki koshish karenge, to ye 3 se 4 session me In Sha Allah poori hogi.
Introduction
Hamara seerat ka ye session, shuru hota hai Ibrahim (عَلَيْهِ ٱلسَّلَام) se jin ki aulaad me aap (صلى الله عليه وسلم) paida huwe. Martin Lings, jo baad me Abu Bakr Siraj ad-Deen kehlaye gaye, apni kitab Muhammad (صلى الله عليه وسلم) (his life based on earliest sources) me likhte hain ke: Shuru me Ibrahim (عَلَيْهِ ٱلسَّلَام) ki koi aulad nahi thi, ye mamela taqreeban 85 saal ki umar tak raha, aur unn ki biwi Sara (عَلَيْها ٱلسَّلَام) ne apni egyptian baandi ko diya, Ibrahim (عَلَيْهِ ٱلسَّلَام) se nikah karne ke liye, jin se Ibrahim (عَلَيْهِ ٱلسَّلَام) ko pehla beta huwa, Ismail (عَلَيْهِ ٱلسَّلَام).[2]
Ismail (عَلَيْهِ ٱلسَّلَام) ki Paidaish
Quran me, Ismail (عَلَيْهِ ٱلسَّلَام) ki paidaish ke baare me Surah as-Saffat me aata hai ke, Ibrahim (عَلَيْهِ ٱلسَّلَام) ne dua ki ke, Aye mere paalne wale Malik! Mujhe ek saleh beta ata kar,[3] (Uss dua ke jawab me) Hum ne unn ko ek narm dil aur burd-baar ladke ki khush-khabri di.[4]
Sahih al-Bukhari me ata hai ke, Ibrahim (عَلَيْهِ ٱلسَّلَام) Bibi Hajirah (عَلَيْها ٱلسَّلَام) aur unn ke bette Ismail (عَلَيْهِ ٱلسَّلَام) ko saath le kar Makkah me aaye, uss waqt abhi wo Ismail (عَلَيْهِ ٱلسَّلَام) ko doodh pilaya karti thi.n, Ibrahim (عَلَيْهِ ٱلسَّلَام) ne dono ko Kaba ke paas ek baday darakht ke paas bittha diya, jo uss jagah tha jahan ab zamzam hai, unn dino Makkah me koi insaan nahi tha aur iss liye wahan koi paani nahi tha. Ibrahim (عَلَيْهِ ٱلسَّلَام) ne unn dono ko wahin chhorrh diya aur unn ke liye ek chamde ke thailay me khajoor aur ek mashk me pani rakh diya, aur wapas Phalasteen ki taraf chal paday.
Ismail (عَلَيْهِ ٱلسَّلَام) ki walida Ibrahim (عَلَيْهِ ٱلسَّلَام) ke peechay peechay aayee aur kaha ke, Aye Ibrahim! Iss khushk jungle me jahan koi bhi aadmi nahi aur koi bhi cheez maujood nahi hai, aap hume chhorrh kar kahan ja rahe hain?
Unhone kayee dafa, iss baat ko dohraya, lekin Ibrahim (عَلَيْهِ ٱلسَّلَام) unn ki taraf dekhtay nahi thay.
Aakhir, Hajirah (عَلَيْها ٱلسَّلَام) ne poochha, kya ye Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne aap ko iss kaam ka hukum diya hai?
Ibrahim (عَلَيْهِ ٱلسَّلَام) ne jawab diya, Haan. Iss par Hajirah (عَلَيْها ٱلسَّلَام) ne kaha ke, phir Allah (سُبْحَانَهُ وَتَعَالَىٰ) hamari hifazat karega, wo hum ko halak nahi karega.
Chunache, wo wapas aagayee aur Ibrahim (عَلَيْهِ ٱلسَّلَام) rawana ho gaye, aur jab wo thaniya pahadi par pahunche, jahan se wo dikhayee nahi dete thay, to Kaba ki taraf rukh karke dua ki, jahan wo apni biwi aur bachhe ko chhorrh aaye thay, jis ka zikr Surah Ibrahim ki 37wi ayat me aya hai ke, Aye mere paalne walay malik, mere Rabb! Main apni aulad ko iss banjar zameen me, jahan paani tak nahi hai, tere hurmat walay ghar ke paas chhorrh kar aya hoon, Aye Rabb takay ye namaz parrhe, Tu logon ke dilon ko aisa kar de ke, unn ki taraf jhuke rahay aur unn ko mewon se rozi de, aur takay wo tera shukr ada kare.[5]
Hadith lambi hai, lekin gharaz ye hai ke, yahan Ismail (عَلَيْهِ ٱلسَّلَام) apni walida ke sath rehne lagay, doosre Arab qabile, jaise Jurham yahan aa ker bas jaate hain, Ismail (عَلَيْهِ ٱلسَّلَام) ki shadi Jurham ke Qabilay ki ladki se hoti hai, aur unn ki aulad iss ilaqe me phail jaati hai.[6]
Ishaq (عَلَيْهِ ٱلسَّلَام) ki Paidaish
Phir Surah as-Saffat hi ki 112wi ayat me Ishaq (عَلَيْهِ ٱلسَّلَام) ki paidaish ka zikr hai, Allah (ربُّ الْعِزَّت) farmate hain ke, Aur Hum ne unn ko Ishaq (عَلَيْهِ ٱلسَّلَام) ki basharat di, ke wo Nabi aur nekukaaron me se honge,[7] Aur Hum ne unn par yani Ibrahim (عَلَيْهِ ٱلسَّلَام) par aur Ishaq (عَلَيْهِ ٱلسَّلَام) par barkatein nazil ki thi, aur unn dono ki aulad me se nekukaar bhi hain aur apne aap par khule taur par zulm karne walay bhi hain.[8]
Quran me deegar aur jagah par aata hai ke, jab ye khush-khabri Ibrahim (عَلَيْهِ ٱلسَّلَام) ko di gayee, to Bibi Sara bhi sunn rahi thi aur wo hasne lagi ke iss umar me beta kaise hoga? Beher-haal Allah ka hukum jari huwa aur unhe beta hua aur unn se Ibrahim (عَلَيْهِ ٱلسَّلَام) ki doosri nasal chali jo Phalasteen ki sarzameen me rehne lagi.
Kaba ki Tameer, Makkah ka Abaad hona aur Aakhri Nabi ke liye Dua
Quran hi me, Surah al-Baqarah me ata hai ke, Allah ke hukum par Ibrahim (عَلَيْهِ ٱلسَّلَام) aur Ismail (عَلَيْهِ ٱلسَّلَام) Kabatullah ki tameer shuru karte hain,[9] Aur jab Ibrahim aur Ismail (عَلَيْهِم ٱلسَّلَام) Kabatullah ki buniyadein oonchi kar rahe thay, to dua karte jaate thay ke, Aye Hamare Rabb! Hum se ye khidmat qabool kar le, beshak tu sunnay wala aur jaanne wala hai.[10] Aur ye bhi ke, Aye Hamare paalne walay malik! Inn logon me, inhi me se ek Nabi aur Rasool ko Uttha, jo inhe teri ayaat parrh kar sunaye aur unhe kitab aur hikmat ki taleem de aur unn ko paak kare, yaqeenan tu hi zabar-dast hai, ghalib hai aur hikmat wala hai.[11]
To ye Ibrahim (عَلَيْهِ ٱلسَّلَام) aur Ismail (عَلَيْهِ ٱلسَّلَام) ki dua’on ka nateeja tha ke, Kabatullah hajiyon se aabaad ho gaya aur iss tarah Makkah ko aane walay apne sath mewe aur khaane peene ki cheezen le aate, aur Shehr-e-Makkah mash’hoor aur mohtaram ho gaya.[12]
Ishaq (عَلَيْهِ ٱلسَّلَام) ki aulad me se bhi log Kaba ka ehteraam kiya karte thay ke, ye jagah unn ke dada Ibrahim (عَلَيْهِ ٱلسَّلَام) ne banayi thi aur ye Allah ki ibadat-gaahon me se ek maante thay. Lekin waqt ke guzarte, Ismail (عَلَيْهِ ٱلسَّلَام) ki aulaad itni zyada ho gayee ke, wo sab Makkah me reh nahi sakte thay, aur jo koi Makkah se bahar ja kar rehne lagta wo apne sath iss sar zameen ke pathar sath le jata aur uss ko muqaddas maan kar ibadat karta, waqt ke guzarte doosre qabail ke butth bhi unn patharon ke sath rakhay jaane lagay aur log butthon ko Kaba me lana shuru kar diye. Martin Lings, Ibn Ishaq ke hawale se likhte hain ke, ye wo waqt tha ke Yahoodiyon ne yani Ishaq (عَلَيْهِ ٱلسَّلَام) ki aulad Kabatullah ko aana chhorrh diye.
Ab kyun ke, Ismail (عَلَيْهِم ٱلسَّلَام) ke baad koi nabi nahi aya, to unn ki aulad me bigaad badhta chala gaya aur Kabatullah butthon se bhar gaya. Ab wo waqt aya ke, Jurham ka qabila Makkah me zyadatiyan karne laga, to unhe nikaal bahar kar diya gaya, wo jaate jaate zamzam ka kuway ko dafan kar jaate hain.[13]
Inn ki jagah ek aur qabilay ne le li, jinhe Khuza’ah kaha jata tha, jo Ismail (عَلَيْهِ ٱلسَّلَام) hi ki aulad me se thay, aur jo Yemen ki taraf chale gaye thay. Jab wo wapas aaye Makkah ko, to unhone koshish nahi ki, zamzam ke kuwe ko wapas daryaft karne ki, aur iss tarah zamzam ka kuwa bhula diya gaya.[14]
Quraish ka Bayan
Ismail (عَلَيْهِ ٱلسَّلَام) ki aulad me sab se taqatwar qabila Quraish ka qabila tha, jis me se Qusayy nami shakhs thay, jo Khuza’ah Qabile ki ladki se shadi kare aur Makkah me settle ho gaye, unn ke leader ke taur par muqarrar huwe aur Kabatullah ke muhafiz banay.
Unhone apne qareebi rishtedaron ko Kabatullah ke atraaf ki wadi me la kar basaya, unn ke sagay bhai Zuhrah thay, Chacha Taym thay, phir ek aur chachere bhai Makhzum thay, aur do rishtedaron ko basaya, inn ke aur bhi rishtedaar thay jo Makkah ke bahar raha karte thay, inn tamam par Qusayy ek badshah ki tarah hukumat karne lagay. Ye tamam rishtedaron se paise wasool karte aur Kabatullah ke ghareeb mehmaano ki yani ghareeb hajiyon ki qidmat kiya karte thay.
Ab wo waqt aya ke, Qusayy ne apne liye ek behtareen ghar tameer karwaya jo qabile ki majlis ya House of Assembly kehlaya gaya, aur unhone apne rishtedaron ko bhi khaimon se nikal kar apne liye ghar banwane ka hukum diya.
Qusayy ke chaar bettay thay, Abdu ad-Dar, Abdu Manaf, Abd, Abdu al-Uzzah; inn me se Abdu Manaf apne kaarnamon ki wajah se bohot mash’hoor thay, lekin Qusayy ne inteqal se pehle apne baday betray Abdu ad-Dar ko tamam kaamo ki zimmadari dedi, yani Qusayy jo jo kaam karte rahay, wo saare kaamo ka zimmadar Abdu ad-Dar ko banaya, aur baqi bhai baap ke iss hukum ko maan kar rehne lagay. Majlis ka ghar bhi Abdu ad-Dar ko mil gaya.[15]
Abdu Manaf ke bhi chaar bettay huwe, Abdu Shams, Hashim, al-Muttalib aur Nawfal; jis me se Hashim bohot mash’hour huwe, jis ke chalte Quraish ke baaz qabile Hashim ko support karne lagay ke Banu Abdu ad-Dar ke huqooq Hashim ko de diye jaye, baqi aadhay qabilon ka khayal tha ke, ye huqooq Abdu ad-Dar ke paas hi rehna chahiye. Hashim aur unn ke bhai aur deegar qabile jo unhe support kar rahe thay, Kabatullah me qasam khayee ke wo ek doosre ko har haal me support karenge.
Doosri taraf Abdu ad-Dar aur unn ke sathi qabilon ne bhi qasam khayee ke wo ek doosre ka sath denge. Ye dono jama’aton me jhagda honay wala tha, lekin ek muhayeda tayy paya ke, Banu Abdu Manaf Chanda jama karenge aur hajiyon ko khana khilayenge aur Banu Abdu ad-Dar ke paas Kabatullah ki kunjiyan rahengi aur baqaya zimmadariyan rahengi, aur unn ka ghar poore Quraish ki majlis ka ghar jo pehle se chala aa raha tha, unn ki zimmadari me baqi rahega.
Hashim ki shohrat na sirf Quraish ke Qabile me thi balke, berooni qabail bhi unn ko maante thay. Unhone hi do karwan ke safar qayem kiye, Sardiyon ke mahine me Yemen ki taraf safar karte aur garmiyon me Phalasteen aur Syria ki taraf, jo uss zamane me Byzantine Empire ka hissa thay, aur dono safar purane incense trade route ka hissa thay. Syria ki taraf safar karne ka jo pehla Muqaam jahan Karwan rukta tha, wo yathrib tha jo Makkah se 11 din ke safar par tha, iss oasis ki khasiyat ye thi ke, ek waqt tak yahan sirf aur sirf yahoodi abadi thi - wo iss liye aa kar yathrib me bass gaye thay ke, aakhri Nabi yahan aanay walay hain. Lekin ab jab junoobi Arab se ek qabila Yathrib par qabza kar liya tha aur yahoodi wahan phir bhi reh rahay thay aur wo kaafi ameer thay.[16]
Yathrib ka Arab qabila ab do qabilon me taqseem ho gaya tha, jinhe Aws aur Khazraj kaha jata tha, Hashim ne Khazraj ki ek ladki se shadi ki jis ka naam Salma tha, uss ne shadi ki shart ye rakhi ke, wo apne mamelon ki khud zimmadar hongi, lehaza shadi ho gayee aur Salma se Hashim ko ek beta huwa jo wahin Yathrib me rehne laga. Hashim jab bhi Syria ke safar par jaate to jaate huwe aur aate huwe wo apni biwi Salma aur apne bettay Shaybah ke sath waqt guzaarte. Lekin, Hashim ki zindagi zyada lambi nahi thi, wo ek waqt Phalasteen me, Gaza me thay, jab unn ki tabiyat kharab ho gayee aur Hashim ka inteqaal Gaza me huwa aur wahin par unn ki Qabr hai.[17] Ye 497 Eeswi ki baat hai, aur unn ki qabr Sayed al-Hashim Masjid me hai Gaza ke Daraj Muhalle me,[18] jo israeli hawai hamle me iss masjid ko bhi nuqsan pahuncha, October 2023 me, al-Jazeera ki khabar ke mutabiq.[19]
Hashim ke bettay Shaybah me leader banne ki qabiliyat thi, aur ye khabrein Makkah tak pahunchti thi, jo koi bhi Yathrib se guzarta aur Makkah ata. Hashim ke bhai al-Muttalib inn khabron ko sunn kar gaye apne bhateeje se milne aur unhe yaqeen ho gaya ke, agar koi hajiyon ki khidmat karne ki bhag daud, agar koi sambhal sakta hai to wo Shaybah hi hai aur unhone Salma ko aur Shaybah ko convince kiya ke, jis kaam par unn ke walid Hashim fayez thay, ek din Shaybah uss kaam ke zimmadar banenge, aur iss ke liye unhe Makkah me reh kar kaam karna hoga, apne logon ke beech jagah banani hogi, warna bahar se aa kar Makkah me koi leader nahi ban sakta tha.
al-Muttalib jab apne bhateeje ko le kar Makkah pahunche, to kisi ne kaha ke ye to Abd al-Muttalib hai, yani Muttalib ka ghulam. Iss par al-Muttalib ne kaha ke, ye koi ghulam nahi ye to mere bhai Hashim ka betta hai, aur ye sunn kar Makkah me khushiyon ki leher daud gayee, lekin Abd al-Muttalib ka naam aag ki tarah phailne laga aur Shaybah - Abd al-Muttalib ke naam se pukaare jaane lagay aur aagay chal kar hajiyon ki zimmadari Abd al-Muttalib ne uttha li.[20]
Zamzam ka Kuwan
Abd al-Muttalib ne khwab me dekha ke unhe zamzam ka kuwan khodne ka hukum ho raha hai, kayee raaton tak wo yehi khwab dekhte, beher-haal ek din jab unn se kaha gaya ke, zamzam ki jagah kahan hai wo jaanne ke liye dua karo, to unhone Kabatullah ka tawaf kiya aur dua ki to unhe parindon ke zariye wo jagah batayee gayee aur unhone zamzam ka kuwa khoda, jo Jurham ke qabile ne dafan kar diya tha.
Uss kuwe me se bohot sara khazana mila, jis ka kuch hissa Abd al-Muttalib ko mila aur kuch hissa Kabatullah me rakha gaya, aur kyun ke, hajiyon ko paani pilaane ki zimmadari Banu Abd Manaf ki thi, to zamzam ka kuwan bhi Abd al-Muttalib ke qabze me aa gaya.[21]
Abdullah Ibn Abd al-Muttalib
Zamzam ka kuwa Quraish ko aur Hajiyon ko wapas mil jaane ki wajah se Abd al-Muttalib ka naam aur zyada mash’hoor ho gaya, unn ke paas daulat bhi aa gayee lekin unhe aisa lagta tha ke, unn ka ek hi betta hai, jab ke unn ke doosre cousins ke paas zyada bettay hain.
Iss khayal ke chalte, Abd al-Muttalib ne Allah se dua ki ke, agar wo unhe 10 bettay ata karega, to jab wo jawan ho jayenge, to uss me se ek betta wo Allah ki raah me zibah kar denge. Waqt guzarta gaya aur Allah ne Abd al-Muttalib ki dua qabool karte huwe unhe 10 bettay ata kare aur dekhte hi dekhte sab jawani ki umar ko pahunch gaye.
Abd al-Muttalib apne waday ke pakke thay aur unhone, apne betton se Allah se kiya huwa wada bataya, aur sab betton ne wada kiya ke wo apne walid ke waday ka paas rakhenge, Abd al-Muttalib ne uss kahin ko bulaya jo teeron ko chunta tha. Har bettay ke naam ka ek teer tha, aur jab kahin ne teer chuna to wo Abdullah ke naam ka teer nikla jo Abd al-Muttalib ke sab se chhotte bettay thay aur sab se pasandeeda bhi. Abd al-Muttalib apne bettay Abdullah ka hath pakad kar Kaba se bahar aaye, aur jab bheed ne dekha ke wo Abdullah ko qatl karne ja rahe hain, to Abdullah ki maa ke qabile walon ne kaha ke, inn ko qatl matt karo, inn ke badle kisi janwar ko qatl kar do.
Abd al-Muttalib ne expert kahin ko dhoonda jo Yathrib me huwa karti thi, uss ne mashwara diya ke, 10 oontton ko ek jagah rakho aur ek teer par Abdullah ka naam ho aur doosre teer par oontton ka, aur agar teer Abdullah ke naam ki nikle to 10 oontt aur badha do. Lekin har baar teer Abdullah ke naam ki nikal aati rahi, jab tak ke oontton ki tedad 100 na ho gayee. To 100 oontton ko zibah kiya gaya aur iss tarah Abdullah bach gaye.[22]
Iss qurbani ke ho jaane ke baad Abd al-Muttalib apne chahitay bettay ki shadi karna chaha aur unhe Amina pasad aayee, jo Wahb ki betti thi, jo Zuhrah qabile ke sardar thay. Abhi humne suna ke Zuhrah Qusayy ke bhai thay, wohi Zuhrah. Wahb ka inteqaal ho chuka tha aur unn ke bhai Wuhaib qabile ke sardar thay, unn ki betti Halah ka hath khud Abd al-Muttalib ne apne liye maang liya, dono baap aur bettay Zuhrah ke qabile jaate hain aur double nikah anjaam pata hai. Ye shadiyan 569 Eeswi me huwi, jis ke baad ka saal bohot hi aham mana jata hai, aur usay Hathi wala saal kaha jata hai.[23]
Aam al-Feel (Hathi wala Saal)
Hathi wala Saal 570 Eeswi ko kaha jata hai, kyun ke, iss me 3 major cheezen pesh aati hain. Pehla tha Abraha ka Kabatullah par hamla, Abraha Habashi tha aur Yemen ke shehr Sanaa me uss ne ek bohot hi bada Church banaya, jo wo chahta tha ke, Arab log Kabatullah ko chhorrh kar uss Church ko aaye.
Jab ye baat Arabon ko pata chali to bohot ghussa huwe aur ek raat ek shakhs uss Church me pahuncha aur wahan gandagi karke wapas ho jata hai, ye baat Abraha ko pata chalti hai aur wo ek bada lashkar jis me kayee hathi thay, lekar Makkah ki taraf rawana hota hai. Sana’a ke qareebi Arab qabail uss ka muqabila karte hain aur unn ke sardar Nufail ko qaidi bana liya jata hai, wo apni zindagi ke badle, unn ka guide ban jata hai.
Abraha ki fauj Taif se hote huwe, Makkah ke qareeb ek muqaam Mughammis par rukti hai, aur wo ek fauji dasta bhejta hai jo Makkah ke atraaf se kayee maweshi pakad lete hain aur Abraha ko bhejte hain, jis me 200 oontton Abd al-Muttalib ke thay. Abrahah apna safeer Abd al-Muttalib ke paas bhejta hai, aur paigham deta hai ke, wo ladne ke liye nahi aaye hain, balke Kabatullah ko todh ne ke liye aaye hain aur agar unn ko ye kaam karne diya jaye to wo Kabatullah ko todh kar chale jayenge.
Abd al-Muttalib Abraha se milte hain aur apne oontton ko wapas karne ka mutaleba karte hain, ye sunn kar Abraha hairan ho jata hai aur kehta hai ke, main to samjha tha ke tum Kabatullah ko na todhne ki baat karoge aur jung ki baat karoge. Abd al-Muttalib jawab dete hain ke, main inn oontton ka malik hoon jin ki hifazat meri zimmadari hai aur Kabatullah ka malik Allah hai, wo uss ki hifazat karega. Abraha kehta hai ke, wo Kabatullah ko todh dega, Abd al-Muttalib kehte hain ke, ye to kal pata chalega.
Abd al-Muttalib apne oontton ko lekar wapas aate hain aur Quraish ko hukum dete hain ke, Makkah ko khali kar do, aur wo khud kuch logon ke sath Kabatullah ja kar uss ki kundi pakad kar Allah se dua karte hain ke, Apne ghar ko bacha le, hum me itni taqat nahi ke tere ghar ki hifazat kar sakay. Aur wo bhi qareeb ki pahadiyon me Quraish ke tamam logon ke sath panah lete hain.
Doosre din subah me hathi ko Makkah ki taraf rukh karke chalate hain, kuch door chalne ke baad jo main hathi fauj ko lead kar raha tha, wo baitth jata hai. Kaafi koshish ke baad bhi wo nahi utthta, usay doosre directions me chalaya jata to wo utth kar daudta lekin jab Makkah ki taraf ghumaya jata to wo phir se baitth jata. Itne me parindon ka ek jhund samandar ki taraf se aata hai, jin ke panjon aur chonch me pathar thay, wo Abraha ki fauj par ooper se phektay aur wo pathar jis kisi ko lagta wo halak ho jata, uss ka gosht sadne lagta aur kat kat kar girr jata. Abraha ko bhi pathar laga aur wo wapasi ke raaste me halak ho gaya aur baqaya fauj wapas Sana’a chali jaati hai. Issi liye iss saal ko Aam al-Feel kaha jata hai aur iss waqiye ke baad, Quraish ko Allah wale logon me shumar kiya jaane laga.
Abdullah Makkah me nahi thay jab ye hathi wala waqiya huwa, wo Syria aur Phalasteen ki taraf Karwan ke sath gaye huwe thay, aur raaste me, wo apni dadi ke ghar Yathrib me rukay, wahan bimar huwe aur unn ka inteqaal ho gaya. Ye doosra waqiya tha, aam al-feel ka.
Aur Teesra waqiya, saari duniya ke liye kush-khabri le aya, Amina jo Abdullah ke bettay hamela thi, unhone ek raat aisa noor dekha jo Syria me Byzantine Empire ke Mehel dekhe, aur ek awaz aayee ke, tumhare paytt me logon ke sardar hain, aur jab ye paida ho jaye to inn ka naam Muhammad rakhna. Iss waqiye ke kuch hafton baad Sarwar-e-Kayenaat, Sarkar-e-do Alam (صلى الله عليه وسلم) iss duniya me tawallud huwe. Abd al-Muttalib ko bulaya jaata hai, jo apne potay ko Kabatullah me le jaate hain aur Allah ka shukr ada karte hain, dua karte hain aur unn ka naam Muhammad (صلى الله عليه وسلم) rakha jata hai.
Yahan hum aaj ka session rok denge. Wa aakhirud dawana anil hamdulillahi rabbil alameen, was salaatu was salaamu alaa rasoolullahi salla allahu alaihi wa sallam.
References
[1] Qatadah reported: I said to Aisha, “O mother of the believers, tell me about the character of the Messenger of Allah, peace and blessings be upon him.” Aisha said, “Have you not read the Quran?” I said, “O course.” Aisha said, “Verily, the character of the Prophet of Allah was the Quran.”
عن قتادة قُلْتُ لعائشة يَا أُمَّ الْمُؤْمِنِينَ أَنْبِئِينِي عَنْ خُلُقِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَتْ أَلَسْتَ تَقْرَأُ الْقُرْآنَ قُلْتُ بَلَى قَالَتْ فَإِنَّ خُلُقَ نَبِيِّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ الْقُرْآنَ - 746 صحيح مسلم كتاب صلاة المسافرين وقصرها باب جامع صلاة الليل ومن نام عنه أو مرض
[6] Narrated Ibn `Abbas: The first lady to use a girdle was the mother of Ishmael. She used a girdle so that she might hide her tracks from Sarah. Abraham brought her and her son Ishmael while she was suckling him, to a place near the Ka`ba under a tree on the spot of Zamzam, at the highest place in the mosque. During those days there was nobody in Mecca, nor was there any water So he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward. Ishmael's mother followed him saying, "O Abraham! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?" She repeated that to him many times, but he did not look back at her Then she asked him, "Has Allah ordered you to do so?" He said, "Yes." She said, "Then He will not neglect us," and returned while Abraham proceeded onwards, and on reaching the Thaniya where they could not see him, he faced the Ka`ba, and raising both hands, invoked Allah saying the following prayers: 'O our Lord! I have made some of my offspring dwell in a valley without cultivation, by Your Sacred House (Ka`ba at Mecca) in order, O our Lord, that they may offer prayer perfectly. So fill some hearts among men with love towards them, and (O Allah) provide them with fruits, so that they may give thanks.' (14.37) Ishmael's mother went on suckling Ishmael and drinking from the water (she had). When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started looking at him (i.e. Ishmael) tossing in agony; She left him, for she could not endure looking at him, and found that the mountain of Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from Safa and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble, till she crossed the valley and reached the Marwa mountain where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between Safa and Marwa) seven times." The Prophet (ﷺ) said, "This is the source of the tradition of the walking of people between them (i.e. Safa and Marwa). When she reached the Marwa (for the last time) she heard a voice and she asked herself to be quiet and listened attentively. She heard the voice again and said, 'O, (whoever you may be)! You have made me hear your voice; have you got something to help me?" And behold! She saw an angel at the place of Zamzam, digging the earth with his heel (or his wing), till water flowed from that place. She started to make something like a basin around it, using her hand in this way, and started filling her water-skin with water with her hands, and the water was flowing out after she had scooped some of it." The Prophet (ﷺ) added, "May Allah bestow Mercy on Ishmael's mother! Had she let the Zamzam (flow without trying to control it) (or had she not scooped from that water) (to fill her water-skin), Zamzam would have been a stream flowing on the surface of the earth." The Prophet (ﷺ) further added, "Then she drank (water) and suckled her child. The angel said to her, 'Don't be afraid of being neglected, for this is the House of Allah which will be built by this boy and his father, and Allah never neglects His people.' The House (i.e. Ka`ba) at that time was on a high place resembling a hillock, and when torrents came, they flowed to its right and left. She lived in that way till some people from the tribe of Jurhum or a family from Jurhum passed by her and her child, as they (i.e. the Jurhum people) were coming through the way of Kada'. They landed in the lower part of Mecca where they saw a bird that had the habit of flying around water and not leaving it. They said, 'This bird must be flying around water, though we know that there is no water in this valley.' They sent one or two messengers who discovered the source of water, and returned to inform them of the water. So, they all came (towards the water)." The Prophet (ﷺ) added, "Ishmael's mother was sitting near the water. They asked her, 'Do you allow us to stay with you?" She replied, 'Yes, but you will have no right to possess the water.' They agreed to that." The Prophet (ﷺ) further said, "Ishmael's mother was pleased with the whole situation as she used to love to enjoy the company of the people. So, they settled there, and later on they sent for their families who came and settled with them so that some families became permanent residents there. The child (i.e. Ishmael) grew up and learnt Arabic from them and (his virtues) caused them to love and admire him as he grew up, and when he reached the age of puberty they made him marry a woman from amongst them. After Ishmael's mother had died, Abraham came after Ishmael's marriage in order to see his family that he had left before, but he did not find Ishmael there. When he asked Ishmael's wife about him, she replied, 'He has gone in search of our livelihood.' Then he asked her about their way of living and their condition, and she replied, 'We are living in misery; we are living in hardship and destitution,' complaining to him. He said, 'When your husband returns, convey my salutation to him and tell him to change the threshold of the gate (of his house).' When Ishmael came, he seemed to have felt something unusual, so he asked his wife, 'Has anyone visited you?' She replied, 'Yes, an old man of so-and-so description came and asked me about you and I informed him, and he asked about our state of living, and I told him that we were living in a hardship and poverty.' On that Ishmael said, 'Did he advise you anything?' She replied, 'Yes, he told me to convey his salutation to you and to tell you to change the threshold of your gate.' Ishmael said, 'It was my father, and he has ordered me to divorce you. Go back to your family.' So, Ishmael divorced her and married another woman from amongst them (i.e. Jurhum). Then Abraham stayed away from them for a period as long as Allah wished and called on them again but did not find Ishmael. So he came to Ishmael's wife and asked her about Ishmael. She said, 'He has gone in search of our livelihood.' Abraham asked her, 'How are you getting on?' asking her about their sustenance and living. She replied, 'We are prosperous and well-off (i.e. we have everything in abundance).' Then she thanked Allah' Abraham said, 'What kind of food do you eat?' She said. 'Meat.' He said, 'What do you drink?' She said, 'Water." He said, "O Allah! Bless their meat and water." The Prophet added, "At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it." The Prophet (ﷺ) added, "If somebody has only these two things as his sustenance, his health and disposition will be badly affected, unless he lives in Mecca." The Prophet (ﷺ) added," Then Abraham said Ishmael's wife, "When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his gate.' When Ishmael came back, he asked his wife, 'Did anyone call on you?' She replied, 'Yes, a good-looking old man came to me,' so she praised him and added. 'He asked about you, and I informed him, and he asked about our livelihood and I told him that we were in a good condition.' Ishmael asked her, 'Did he give you any piece of advice?' She said, 'Yes, he told me to give his regards to you and ordered that you should keep firm the threshold of your gate.' On that Ishmael said, 'It was my father, and you are the threshold (of the gate). He has ordered me to keep you with me.' Then Abraham stayed away from them for a period as long as Allah wished, and called on them afterwards. He saw Ishmael under a tree near Zamzam, sharpening his arrows. When he saw Abraham, he rose up to welcome him (and they greeted each other as a father does with his son or a son does with his father). Abraham said, 'O Ishmael! Allah has given me an order.' Ishmael said, 'Do what your Lord has ordered you to do.' Abraham asked, 'Will you help me?' Ishmael said, 'I will help you.' Abraham said, Allah has ordered me to build a house here,' pointing to a hillock higher than the land surrounding it." The Prophet (ﷺ) added, "Then they raised the foundations of the House (i.e. the Ka`ba). Ishmael brought the stones and Abraham was building, and when the walls became high, Ishmael brought this stone and put it for Abraham who stood over it and carried on building, while Ishmael was handing him the stones, and both of them were saying, 'O our Lord! Accept (this service) from us, Verily, You are the All-Hearing, the All-Knowing.' The Prophet (ﷺ) added, "Then both of them went on building and going round the Ka`ba saying: O our Lord ! Accept (this service) from us, Verily, You are the All-Hearing, the All-Knowing." (2.127)
Qareeb hai ke, bijli ki chamak unn ki basarat chheen le, yani aankhon ki binayi salb kar le, jab bijli chamakti hai to unn par roshni padti hai, to uss roshni me chalte hain, aur jab andhera ho jata hai to ruk jaate hain, aur khade ke khade reh jaate hain, aur agar Allah (سُبْحَانَهُ وَتَعَالَىٰ) chahta to unn ke kaano ke sunne ki taqat aur aankhon ke dekhne ke salahiyat ko salb kar leta, yaqeenan Allah har cheez par qadir hai.
Ab iss ayat me, samajhne ke 8 alfaaz me se 6 alfaz ki tafseel hum sunn chuke hain, aaj hum aakhari do alfaaz Shai’in aur Qadeer ki tafseel janenge;
To iss ayat ka saatwa lafz aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 96 Shai’in hai.
96. SHAY-IN (Thing) شَىْءٍ ( ش ى ء ) 2:20
Hamare ustaad Dr. Anees apni kitab Explanatory Dictionary of the Holy Quran me likhte hain ke, lafz-e-Shai’in ka root ya maddah (ش ى ء) hai, jis ke maane “cheez” ya “Thing” ke aye hain. Iss root se lafz-e-Sha’a bhi tha jo hum pichle dars me sunn chuke hain, Quran-e-Majeed me ye lafz;
Material yani maddi cheezon ke liye bhi istemaal huwa hai, jaise Surah Saba me farmaya ke, Aye Nabi (صلى الله عليه وسلم) aap keh dijiye ke, yaqeenan mera paalne wala malik apne bando me se jis ke liye chahta hai rozi kushada karta hai, abundant kar deta hai, aur jis ke liye chahta hai tang kar deta hai. Aur tum jo cheez kharch kartay ho wo usay lautta deta hai ya uss ke badle tumhe aur ata karta hai…[1]
Iss ayat me lafz-e-Sha’a aur Shai’in dono aaye hain.
Phir Surah al-Araf me farmaya, Aur Madyan ki taraf humne unn ke bhai Shu’aib (عَلَيْهِ ٱلسَّلَام) ko bheja, to unhone ke kaha ke, Aye Meri qaum! Allah hi ki ibadat karo, Uss ke siway tumhare liye koi aur supreme authority nahi hai, koi aur ibadat karne ke layeq nahi hai, yani Allah ke siway koi aur poojne ke qabil nahi hai. Tumhare paas tumhare paalne wale malik ki taraf se khuli nishaniyan, khuli daleel aa chuki hai, to maap aur tol poora kiya karo aur logon ko unn ki cheezen kum na kiya karo…[2]
To inn ayaat me lafz-e-Shai’in maddi cheezon ke liye istemaal huwa hai.
Aur Quran me baaz jagah ye lafz, ghair maddi cheezon ke liye, abstrat cheezon ke liye bhi istemaal huwa hai, jaise, Surah aal-Imran me Jung-e-Badr ka zikr karte huwe farmaya ke, Aye Nabi (صلى الله عليه وسلم) iss muamele me, aap ke liye koi cheez nahi hai ya koi ikhtiyaar nahi hai…[3]
Aye logo jo iman laye ho! Aisi cheezon ke baare me sawal mat karo ke, agar unn ki haqeeqat tum par zahir kar di jaye to tumhe buri lagay…[4]
Inn ayaat me lafz-e-Shai’in abstrat cheezon ke baare me aya hai.[5]
Aur baaz ayaat me, ye lafz maddi aur ghair maddi cheezon ke baare me istemaal huwa hai, jaisa ke Surah al-Baqarah me farmaya, Aur Hum tumhe laziman aazmayenge kisi qadr khauf aur bhook se aur jaan-o-maal ke nuqsan ke zariye…[6]
Iss lafz par jo ahadith aayi hain, unn ka mafhoom aa raha hai;
Sahih Muslim, Adab al-Mufrad, Abu Dawood, Tirmidhi aur Ibn Majah ki ahadith, Rasoolullah (صلى الله عليه وسلم) ki masnoon dua’on me se sonay se pehle aap (صلى الله عليه وسلم) ye dua karte thay,
Aye Allah, Aasmaano ke paalne walay malik, zameen ke paalne walay malik, arsh-e-azeem ke paalne walay malik aur har cheez ke paalne walay malik,
anaaj aur khajoor ki ghutli ko phaad kar paida karne wala,
Taurait, injeel aur al-Furqan yani sahih aur ghalat me farq karne wali daleel yani ke Quran ko nazil karne walay,
Main teri panah maangta hoon har cheez ke shar se,
Tu peshani ke baalon se pakadne wala hai, yani tere qabza-e-qudrat me hai har cheez,
Aye Allah, Tu hi awwal hai, sab se pehle hai, tujh se pehle koi cheez nahi,
Tu hi aakhir hai, sab khatam ho jayega tab bhi teri hi zaat baqi rahegi, tere baad koi nahi,
Tu hi zahir hai, aur tere ooper koi cheez nahi, aur
Tu hi batin hai, chhupa huwa hai, tere agay koi cheez nahi,
Hum se qarz ka bojh utaar de aur hume tangdasti se, ghareebi se najaat ata farma.[7]
Hum me se kitne log qarz me mubtala hain, lekin ye dua maloom hi nahi, koshish kare ke isay yaad kar le aur sonay se pehle parrhe.n
Adab al-Mufrad ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Ek Musalmaan ko ajar diya jata hai har uss cheez par jo wo kharch karta hai, siway uss kharchay ke jo wo mitti par kharch karta hai.
Construction par jo kharch karta hai, uss ka ajr nahi milta.
Ek ghar ki zaroorat hai, Real Estate me invest kiye ja rahe hain.
Duniya ka faida ho sakta hai, lekin aakhirat ka faida nahi hoga.
Hamara poora focus, issi cheez par hai, haal hi me kisi se poochha gaya ke shadi kab kar rahe ho, to uss ne kaha ke, abhi kahan pehle kamana hai, ghar banana hai, phir uss ke baad shadi karna hai.
Hum apne priorities ko, apni niyyat ko pehle durust kare.n, Shadi karna zaroori kaam hai, Ghar banana zaroori kaam nahi hai…aur ye hadith uss ki daleel hai.
Tirmidhi ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Be hayayi kisi cheez ko be-daagh nahi chhorrhti aur Haya kisi cheez ko saware bina nahi chhorrhti.[8]
To lafz-e-Shai’un bohot hi zyada istemaal me hai aur ahadith me bhi bohot hi zyada istemaal huwa hai.
Ab iss ayat ka aatthwa lafz, aur Surah al-Fatiha se parrhne ki tarteeb ka Lafz number 97, Qadeer hai.
97. QADIIR (Powerful) قَدِيْرٌ ( ق د ر ) 2:20
Lafz-e-Qadeer ka root ya maddah (ق د ر) hai, jis ke maane “Powerful” ke ya “Qudrat rakhne walay” ke aye hain. Quran me issi root se bannay walay alfaaz me;
Lafz-e-Yuqaddiru hai, jo kisi miqdaar ya measurement ke maane bayan karta hai, jai se Surah al-Muzammil ki aakhri aur lambi ayat ke ek hissay me farmaya, …Aur Allah hi raat aur din ka andaza karta hai…[9] measurement karta hai.
Din aur Raat ki lambai itne durust tareeqe se naapi gayee hai ke, Sunrise ya Tulu-e-Aftab aur Sunset ya sooraj ke Ghuroob hone ke awqat hum na sirf predict kar saktay hain, balke har saal ye repeat bhi hotay hain aur unn me koi farq nahi hota.
Phir Surah as-Sajdah me farmaya ke, Wohi aasman se zameen tak ke har kaam ka intezaam karta hai, phir wo ek roz me, ek din me Uss ki taraf ye umoor wapas bheje jaate hain, jis ki miqdaar tumhari ginti ke hisaab se hazar saal ki hogi.[10]
Lafz-e-as-Samaa me iss ko hum tafseel se bayan kar chuke hain,
Lafz-e-Qadaru aya hai, capacity ya isteta’at ke maano me, Surah al-Baqarah me farmaya, Aur agar tum auraton ko unn ke paas jaane ya unn ka mehr muqarrar karne se pehle talaq de do, to tum par kuch gunah nahi, aur unn ko kuch kharch do sahib-e-wus’at yani ameer aadmi apni isteta’at ke mutabiq kharch de aur tang-dast ya ghareeb aadmi apni isteta’at ke mutabiq kharch de…[11]
Lafz-e-Yaqdiru aya hai, power, qudrat ya ikhtiyar ke maano me, jaisa Surah an-Nahl me farmaya, Allah ne ek misal bayan ki hai, ek ghulam jo bilkul doosre ke ikhtiyar me ya control me hai, aur wo kisi cheez par bhi qudrat nahi rakhta, aur ek aisa shakhs hai jis ko hum ne apne paas se bohot achha rizq diya hai aur wo uss me se kharch karta hai, chhupa kar bhi aur zahiri taur par bhi, alaniya dikha kar bhi kharch karta hai, kya ye dono barabar ho sakte hain?...[12]
Phir Lafz-e-Taqdeer aya hai, program ya destiny ke maano me, jisay hum urdu me taqdeer hi kehte hain, Surah al-An’am me farmaya ke, Yaqeenan Allah hi hai jo daane aur khajoor ki gutthli ko phaad kar unn se darakht waghairah nikaalta hai, wohi hai jo murda ko zinda me se nikaalne wala hai, yehi to hai Allah (uss ko pehchhano) lekin tum kidhar behke ja rahe ho.[13]
Wohi (raat ke andhere se) subah ki roshni phad nikaalta hai aur ussi ne raat ko sukoon ka waqt (Tthehraya) aur Sooraj aur chand ko hisaab ke liye muqarrar kiya hai, aur ye taqdeer hai, uss ka banaya huwa program hai, jo ghalib-o-zabar-dast hai aur sab kuch jaanne wala hai.[14]
Phir Surah Yaa-Seen me farmaya ke, Aur ek nishani unn ke liye murda zameen hai ke, Humne uss ko zinda kiya aur uss me se anaaj ugaya, phir ye uss me se khaate hain,[15]
Aur uss me khajooron aur angooron ke baagh paida kiye aur uss me chashme jaari kar diye,[16]
Takay yeh unn ke phal khaye.n aur ye sab unn ke hathon ne to nahi banaya, to kya tum log shukr nahi karte?[17]
Paak hai wo zaat, jis ne tamam jodon ko, pairs ko paida kiya, uss me se bhi jo zameen ugaati hai aur khud unn ki apni jaano me se bhi aur uss me se bhi jin ke baare me ye nahi jaante,[18]
Aur ek nishani unn ke liye raat hai ke uss me se Hum din ko kheench lete hain, to uss waqt andhera chha jata hai,[19]
Aur Sooraj apne muqarrar rastay par chalta hai, ye (Uss Allah ki) tay shuda taqdeer hai, uss ka set kiya huwa program hai, jo bohto zabar-dast hai, Mighty hai, aur bohot ilm wala hai.[20]
Surah Yaa-Seen ki iss ayat me, lafz-e-Qaddarna aya hai chand ke liye, farmaya ke, Aur chaand ki bhi humne manzile.n muqarrar kar di hain, yani uss ke stages program kar diye hain, yahan tak ke wo phir (ghatt-tay, ghatt-tay) khajoor ki puraani sookhi tehni ki tarah ho jata hai.[21]
Phir Surah Fussilat me, Lafz-e-Qaddara aya hai destiny ya muqaddar ke liye, farmaya ke, Aye Nabi (صلى الله عليه وسلم)! Aap unn se poochhiye ke, kya tum log kufr kar rahe ho, inkaar kar rahe ho uss zaat ka jis ne zameen ko do dino me banaya? Aur tum iss liye buton ko Uss ke barabar tthehra rahay ho, Wohi to saare aalamon ka, paalne wala malik hai.[22]
Aur ussi ne zameen me pahad banaye (through the deposition of material) uss ki satah ke ooper se (matti aur patthar waghairah ko transport karke, deposit kiya aur uss se pahad banaye) aur zameen me barkat rakhi aur uss me sab khaane ka saman chaar periods me, muqaddar kar diya, tamam talabgaaron ke liye barabar.[23]
Iss ke alawa, Uss ne (yani Allah Tala ne) aasmaano me tawazun qayem kiya jab ke wo dhuwa tha, smoke tha, to Uss ne uss se yani aasmaan jo dhuwe ki shakal me tha, aur zameen se farmaya dono aao, chahe khushi se ya na-khushi se yani zabardasti aao, dono ne kaha hum khushi se aatay hain.[24]
Phir do din me ya do periods me saat aasmaan banaye aur har aasmaan me uss ke kaam ka hukum communicate kar diya, wahi bhej kar, aur hum ne aasmaan-e-duniya ko chiraghon se, sitaron se muzayyan kar diya, decorate kar diya, aur shaitano se mahfooz rakha, yeh uss hasti ka banaya huwa program hai, taqdeer hai, jo mighty hai, zabardast hai, ilm rakhne wala hai.[25]
Phir Surah ar-Raad me farmaya, Allah (سُبْحَانَهُ وَتَعَالَىٰ) khoob jaante hain ke, har madah yani har female ke paytt me kya utthaye huwe hai, aur wo jaante hain jis qadar rahm yani womb, sukadtay hain ya badhtay hain aur har cheez uss ke paas ek muqarrar ya tayy shuda program ke mutabiq hai.[26]
Dekhte chale jaiyye ke, Allah tala ne jo taqdeer banayi hai, iss kayenaat ki khilqat se 50 hazar saal pehle, wo kis qadr detailed hai, kis qadr tafseel se likhi gayee hai.
Surah al-Mursalat me sawal karte huwe farmaya, Kya Humne tum ko haqeer pani se nahi paida kiya?[27] Aisa paani jo shiddat ke baad kamzor padh jata hai.
Phir Humne uss (nutfe ya sperm) ko ek mahfooz jagah rakh diya,[28]
Ek aise waqt tak jo maloom hai, muqarrar hai ya jab tak ke Hamara banaya huwa program poora na ho jaye,[29]
To Humne Program banaya, ya andaza muqarrar kiya aur Hum behtareen Program banane walay hain.[30]
Surah Abasa me insaan ki khilqat ke baare me farmaya, Ek boond se, Uss ne (insaan) ko paida kiya aur uss ke liye ek program banaya takay wo ek tayy shuda ya muqarrar raasta ikhtiyar kare,[31] phir uss ke liye rasta aasaan kar diya.[32]
Hum ne tumhare beech maut ko tthehra diya hai, muqarrar kar diya hai, We have programmed death among you, aur Hum iss se aajiz nahi hain, ye Allah tala ke liye koi badi baat nahi hai, koi big deal nahi hai.[33]
Jis cheez se hum ghabraate hain, darrte hain, bhaagna chahte hain,…, Maut,..., wo bhi hamara muqaddar hai, usay bhi Allah ne program kar diya hai… Maut ko Taal kar dikha do…uss ki jagah aur waqt postpone nahi ho sakta, usay ttala nahi ja sakta.
Surah al-Qamar me farmaya ke, Humne har cheez ek program ke mutabiq paida kiya hai.[34]
Aur Surah at-Talaq me farmaya, …Yaqeenan, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne har cheez ka ek program muqarrar kar rakha hai.[35]
Surah al-Furqan me farmaya, …Wohi hasti jis ke liye hai badshahi aasmaano ki aur zameen ki aur jis ne kisi ko apni aulad nahi banaya aur na hi uss ka koi shareek hai, hukumat (ke ikhtiyarat) me aur ussi ne har cheez ko paida kiya aur phir uss ke liye ek program muqarrar kar diya.[36]
Ye kayenaat ki jo taqdeer hai, jo iss kayenaat ko chalane ke program hai, wo ek secure database me mahfooz hai, jisay Surah al-Burooj me farmaya ke, wo secure database, Lauh-e-Mahfooz hai.[37]
Aur ye program salana implement kiya jata hai, Lailatul Qadr me, jaisa ke, Surah al-Qadr me farmaya ke, Behsak humne iss Quran ko utara, nazil kiya, lailatul qadr me,[38]
Aur tumhe kya maloom ke, ye lailatul qadr ya shab-e-qadr kya hai?[39]
Iss raat me rooh al-Ameen yani Jibraeel (عَلَيْهِ ٱلسَّلَام) aur farishte har kaam ke (intezaam ke) liye apne paalne walay malik ke hukum se utarte hain,[41]
Sarasar salamti hai, ye raat rahti hai, tulu-e-fajr tak, subah tak.[42]
To Allah ki banayi huwi taqdeer, kin kin cheezon ko cover kar rahi hai, uss ki sirf ye jhalak hai,
Zameen me beenj se jhaad ka nikalna,
Paani ke chashme ya lakes aur ponds banaya,
Zindagi aur maut ka ana,
Jodon ko banaya, Allah ke siway har cheez pairs me hai, ye bhi taqdeer ka hissa hai,
Aur ghiza banayi, iss zameen par zindagi guzarne ka saman banaya, taqdeer ke tehat, muqarrar program ke hisaab se,
Raat aur Din ki her pher,
Sooraj aur Chand ko time calculate karne ke liye banaya,
Heavenly bodies ke movements ko program kiya,
Zameen me Pahad banaye, uss ka bhi ek poora process hai, jo taqdeer ka hissa hai,
Saat aasmaano ko banaya aur unn ko kaise kaam karna hai, ye bhi unn ki taqdeer me likh diya,
Aur shaitano se aasmano ko mehfooz kar diya,
Phir maa ke paytt me bacha, kaise banta hai, kya ghiza uss ko milti hai, kaise wo phalta phoolta hai, aur jo cheezen uss ke liye zaroori nahi unn ko nikaal bahar kar deta hai,
Aur maa ke reham me bacha rehta hai, jab tak ke Allah chahe, ye bhi Allah ki taqdeer aur uss ke program ka hissa hai,
Har cheez ka program Allah ne banaya, kitni detail me hai ye taqdeer.
Yahan tak ke maut bhi taqdeer me hai.
Iss me science bohot bhari huwi hai, wo hum next Saturday In Sha Allah Surah al-Baqarah ki tafseer me agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
[7] Suhail reported that Abu Salih used to command us (in these words): When any one of you intends to go to sleep, he should lie on the bed on his right side and then say:" O Allah. the Lord of the Heavens and the Lord of the Earth and Lord of the Magnificent Throne, our Lord, and the Lord of evervthina, the Splitter of the grain of corn and the datestone (or fruit kernal), the Revealer of Torah and Injil (Bible) and Criterion (the Holy Qur'an), I seek refuge in Thee from the evil of every- thing Thou art to sieze by the forelock (Thou hast perfect control over it). O Allah, Thou art the First, there is naught before Thee, and Thou art the Last and there is naught after Thee, and Thou art Evident and there is nothing above Thee, and Thou art Innermost and there is nothing beyond Thee. Remove the burden of debt from us and relieve us from want." Abu Salih used to narrate it from Abu Huraira who narrated it from Allah's Apostle (ﷺ).
[8] Anas (May Allah be pleased with him) said: The Messenger of Allah (ﷺ) said, "Indecency does not leave anything untainted and decency does not leave anything ungraced and embellished." [At- Tirmidhi].
وعن أنس رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : "ما كان الفحش في شيء إلا شانه، وما كان الحياء في شيء إلا زانه".((رواه الترمذي وقال حديث حسن)).
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum Surah al-Baqarah ki 19wi ayat ki tafseer ka aakhri hissa sunn rahe the, aur 20wi ayat bhi shuru ho chuki hai, aaj ke dars me 20wi ayat ki tafseer aagay sunenge.
Qareeb hai ke, bijli ki chamak unn ki basarat chheen le, yani aankhon ki binayi salb kar le, jab bijli chamakti hai to unn par roshni padti hai, to uss roshni me chalte hain, aur jab andhera ho jata hai to ruk jaate hain, aur khade ke khade reh jaate hain, aur agar Allah (سُبْحَانَهُ وَتَعَالَىٰ) chahta to unn ke kaano ki sunne ki taqat aur aankhon ke dekhne ke salahiyat ko salb kar leta, yaqeenan Allah tala har cheez par qadir hai.
Ab iss ayat me, samajhne ke 8 alfaaz me se pehla lafz Yakaadu ki tafseel hum sunn chuke hain, aaj hum Yakhtafu, Mashaw, Qaamu, Sha’a aur Kullu par tafseel sunenge;
To iss ayat ka doosra lafz aur Surah al-Fatiha se parrhne ki tarteeb ka 91wa lafz Yakhtafu hai.
Hamare ustaad Dr. Anees apni kitab Explanatory Dictionary of the Holy Quran me likhte hain ke, lafz-e-Yakhtafu ka root ya maddah (خ ط ف) hai, jis ke maane “chheen lene” ke aye hain. Quran-e-Majeed me aur jo maane aaye hain, unn me;
Surah al-Baqarah ki iss ayat me, Basarat, Ankhon ki binai chheen lena,[1] snatch away eyesight ke maane aaye hain,
Surah as-Saaffaat me, Jinno ka aasmaan-e-duniya me farishton ki baaton ko chori se jhapatt lene ke maane aaye hain,[2]
Surah al-Anfal me farmaya ke, Uss waqt ko yaad karo jab tum sarzameen-e-Makka me thodi si tedad me thay aur kamzor thay aur darr-tay rehte thay ke Mushrikeen-e-Makkah kahin tumhe udaa na le jaye…,[3] to yahan kidnap karne ke maane bhi aaye hain.
Iss lafz ke jo opposites Quran me aaye hain, wo hain;
Iss lafz par jo ahadith aayi hain, unn ka mafhoom aa raha hai;
Abu Dawood ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, sham ko jab andhera honay lagay yani maghrib ke baad aur isha ke qareeb, apne bachon ko apne qareeb kar lo, kyun ke ye wo waqt hai jab jinn bahar atay hain aur aghwa karte hain ya churatay hain.[6]
Phir Bukhari ki hadith me farmaya Rasoolullah (صلى الله عليه وسلم) ne ke,
Apne bartano ko dhamp do,
Pani ke mashkeeze ko bandh do,
Darwazon ko band kar do, aur
Apne bachhon ko apne qareeb kar lo raat ke waqt, kyun ke,
Jin (ya shayateen) bahar nikal aatay aur cheezen letay hain, churatay hain, jhapatt le jaatay hain...[7]
Sunan an-Nasai ki ek hadith me, kisi doosre bachhay ko doodh pilane ke maane aye hain.[8] Yani inherent matlab wohi hai, apne bachhe ka doodh cheen kar doosre ko pila rahe hain. Issi liye doodh shareek bhai ya behen sagay bhai ya behen ki tarah hai.
Ab iss ayat ka teesra lafz, aur Surah al-Fatiha se parrhne ki tarteeb ka Lafz number 92, Mashaw hai.
92. MASHAW (They walk) مَشَوْا ( م ش ى ) 2:20
Lafz-e-Mashaw ka root ya maddah (م ش ى) hai, jis ke maane “Wo chalte hain” ke aye hain. Quran me doosre aur jo maane aaye hain, unn me;
Surah al-Araaf me farmaya ke, …Kya unn ke paa.on hain jin se ye chalte hain…[9] yani chalne ke maane aaye hain.
Surah an-Noor me movement ke yani chalne-phirne maane aaye hain, farmaya ke, Aur Allah ne har chalne-phirne walay jaandaar ko pani se banaya hai, to uss me baaz aise hain ke paytt ke bal chalte hain aur baaz aise hain jo do paa.on par chalte hain aur baaz aise hain jo chaar paa.on par chalte hain, wo jo chahta paida karta hai, aur beshak Allah Tala har cheez par qadir hai.[10]
Phir Surah al-Hadid me farmaya ke, Aye logo jo iman laye ho! Allah ka tawqa ikhtiyar karo, yani Allah se darte huwe gunahon se bacho aur nek amal karo, aur uss ke Rasool, Muhammad (صلى الله عليه وسلم) par iman lao, to Wo tumhe dohra hissa ata karega apni rehmat se aur wo tumhe aisa noor, aisi roshni yani ke Quran ke zariye ata karega, jis ko le kar tum chal sakogay…[11]
Sonch kar dekhiye, agar Quran ka noor nahi hoga iss duniya ki zindagi me, to hum sirat al-Mustaqeem par chal hi nahi sakte,
Dar-badar bhattak-tay rahenge, aur aaj yehi ho raha hai,
Hum log jagah jagah ki tthokar kha rahe hain.
Lafz-e-Mashaw par jo ahadith aayee hain, unn ka mafhoom aa raha hai;
Muwatta Imam Malik ki hadith, Mina se Jamarat shaitan ko patthar maarne ke liye paidal chal kar jaate, aur paidal chal kar wapas aate.[12]
Ibn Majah ki hadith, Fatah Makkah ke waqt Umrah me Tawaaf tawaaf ke dauraan, Hajr-e-aswad se Rukn al-Yamani tak tezi se chalna hai aur Rukn-e-Yamani se Hajr-e-aswad tak aram se chalna hai.[13]
Warna aam taur par Umrah me, Tawaf ke pehle teen chakkar tezi se chal kar aur baaqi chaar chakkar aram se chal kar karna hai.[14]
Bukhari ki ek hadith me, deen se phir jaane ke maane aye hain.[15] Hauz-e-Kauthar par ayenge Qiyamat ke din, lekin unhe bhaga diya jayega, Rasoolullah (صلى الله عليه وسلم) kahenge ke ye to mere ummati hain, lekin kaha jayega ke, ye aap ke laye huwe deen se phir gaye thay.
Lafz-e-Mashaw ka jo opposite hai, wo motionless, bina hilay khade ho jaane ke hain.[16] jo hamara chohta lafz hai iss ayat ka, Qaamu.
93. QAAMU ( They stand still ) قَامُوْا ( ق و م ) 2:20
Lafz-e-Qaamu ka root ya maddah (ق و م) hai, jis ke maane tthittak jaane ke ya bina hilay khade rehne ke hain.
Yehi root ke doosre alfaz jo hum iss se pehle sunn chuke hain, unn me;
Mustaqeem hai, jo hum Surah al-Fatiha me tafseel sunn chuke hain, aur
Lafz-e-Yuqeemoona hai, jo hum Surah al-Baqarah me pehle sunn chuke hain, jis ka matlab Namaz qayem karne ke aaye hain.
Issi se qiyamul lail bhi hai, Raat ko Namaz me khade rehne ke maane aaye hain.
Lafz-e-Qaamu ko Surah an-Nisa me Namaz ke sath istemaal karte huwe farmaya, “Yaqeenan Munafiq koshish kar rahe hain Allah ko dhoka dene ki aur Wo unn ko dhoka de kar rahega aur jab wo (yani Munafiqeen) khade hotay hain namaz ke liye to khade hote hain susst aur kahel ho kar, sirf logon ko dikhane ke liye aur Allah ki yaad hi nahi karte lekin bohot kum.[17]
To chalte chalte, hume apni namazon ka jaiza lena chahiye, kahin hamari namaz munfiqon ki namaz to nahi hai.
Namaz me Susst to hum bhi rehte hain,
Namaz parrhne me kahili to hum bhi karte hain, kya hum waqt par namaz ada kar rahe hain?
Ye sab apna apna jaiza le le, warna hum samajh rahe thay ke, hamari namaz to jannatiyon wali namaz hai, lekin nikli wo munafiq ki namaz to Qiyamat ke din problem ho jayegi.
Allah (سُبْحَانَهُ وَتَعَالَىٰ) se dua hai ke, bolne wale ko aur sunne walon ko ikhlaas ke sath namaz parrhne wala bana de.
Phir Surah al-Kahf me ashaab-e-kahf ke baare me farmaya ke, Aur hum ne unn ke dilon ko mazboot kar diya, jab wo (Badshah ke saamne) khade huwe, to unhone kaha ke hamara paalne wala malik to wo hai jo aasmaano aur zameen ka Rabb hai, aasmaano aur zameen ka paalne wala malik hai, hum hargiz uss ke siway kisi aur ko mabood samajh kar na pukaarenge, agar aisa kiya tab to hum ne bohot ghalat baat kahenge.[18]
To iss root me khade rehne ya establish karne ke maane hain.
Issi root se lafz-e-Qiyamat bhi hai, jiss din murdon ko zinda kiya jayega,[19] Iss ki aur doosre alfaaz ki tafseel Dars-e-Quran me aagay ayegi,
Jis me Lafz-e-Qaum bhi issi root se hai jis ke maane People, Log ya Urdu me bhi hum Qaum hi kehte hain.
Lafz-e-al-Qayyoom hai, Asma ul-Husna me, jis ka matlab hamesha qayem rehne wala, aur
Lafz-e-Muqaam bhi hai.
To inn sab ki tafseel hum aagay sunenge, jab ye lafz silsila wari tarteeb ke sath ayenge.
Lafz-e-Qaamu ka opposite jo hai, wo chalna-phirna hai.[20]
Aur iss lafz par jo ahadith aaye hain, unn ka mafhoom aa raha hai;
Bukhari ki hadith, Amma Aisha ne farmaya, baaz log Kaba ka tawaf kare Fajr ke baad aur baitth gaye sooraj tulu honay tak, phir khade ho gaye namaz parrhne ke liye…[21] Ishraaq ya Duha ki namaz parrhne.
Bukhari ki ek aur hadith me farmaya ke, Ramazan ka roza rakhne ke liye Rasoolullah (صلى الله عليه وسلم) ke sath sehri ki, phir Fajr ki namaz ke liye khade ho gaye,...[22]
Namaz ki jama’at me khade honay ke maane aaye hain.[23]ya jamat hone ke baad khade ho kar baqaya namaz poori karne ke maane aaye hain.[24]
Abu Dawood ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, jo qaum ya jo log ek jagah kisi mehfil me jama huwe jis me Allah ka zikr nahi huwa, aur jab wo uss ko khatam karke khade nahi hotay, lekin uss me se saday huwe murda janwar ki booh aa rahi hoti hai, aur wo unn ke liye hasrat ka bayes banegi.[25]
Mehfilon me hum baitth-te hain, Allah ko yaad hi nahi karte, Qiyamat ke din afsos karenge,
Hasrat karenge, hath malenge, kaash apni mehfilon me Allah ko yaad kar liya hota.
Lekin jab afsos karke koi faida nahi hoga.
To, Mehfil se utth khade hone ke maane aaye hain.[26]
Muslim ki ek lambi hadith-e-qudsi me farmaya, “...Aye mere bando, agar tum me se pehla aur tum me se aakhri, insaano me se aur jinno me se, yani tum sab ke sab mil kar, ek jagah khade ho jao aur Mujh se (yani Allah (سُبْحَانَهُ وَتَعَالَىٰ) se) jo chaaho wo maango, aur Main har ek ko, wo ata kar doon jo uss ne maanga hai, to wo sab kuch mila kar Allah ki milkiyat me koi kumi nahi ayegi, ya wo sab mil kar utna hi kum kar payenge, jitna ek suwi jo samandar me girr jaye, samandar ko kum karti hai…”[28]
Iss ayat ka paanchwa lafz aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 94we Sha’a hai.
94. SHAAA ( He willed ) شآءَ ( ش ى ء ) 2:20
Dr. Anees apni kitab me likte hain ke, Lafz-e-Sha’a ka root ya maddah (ش ى ء) hai, jis ke maane “Uss ne chaha”, “He willed” ke aaye hain.
Surah al-Kahf me ek jagah farmaya, “Aur aap (صلى الله عليه وسلم) keh dijiye ke, Ye Quran tumhare paalne walay malik ki taraf se haq hai, to jo chahe iman laye aur jo chahe kufr kare…”[29]
To iss ayat me free will ki baat ho rahi hai.
Phir Surah al-Kahf me hi ek aur jagah do doston ka waqiya record karte huwe farmaya, “Aur jab tu apne baagh me dakhil huwa to tu nay, Ma Sha’a Allahu La Quwwata illa Billah, kyun na kaha…” yani ye sab Allah ke fazl aur karam se hai, uss ne jo chaha ata kiya.
Ye lafz Quran aur ahadith me bohot baar aya hai.
Ahadith iss lafz par bohot hain, kuch ahem cheezen bayan karke aagay badhtay hain, aur yahan bhi ahadith ka mafhoom aa raha hai;
Abu Dawood ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, “Ye mat kaho jo Allah chahe aur jo fulan chahe, balke ye kaho ke, jo Allah chahe aur uss ke baad fulan chahe”.[30]
Adab al-Mufrad ki hadith, Ek shakhs Rasoolullah (صلى الله عليه وسلم) se kaha ke, Jo Allah chahe aur jo aap (صلى الله عليه وسلم) chahe. Rasoolullah (صلى الله عليه وسلم) ne uss se kaha ke, tum ne mujhe Allah ke barabar tthehra diya, wohi hota hai jo sirf Allah chahta hai.[31]
Nasai ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Agar koi qasam khata hai aur In Sha Allah kehta hai, to usay ikhtiyar hai, choice hai ke agar wo chahe to uss qasam ko poora kare, aur agar chahe to na kare.[32]
Muslim ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Jab tum me se kisi ko dawat di jaye, to wo usay qabool kare, phir mehfil me wo chahe to khana khaye, aur agar chahe to na khaye.”[33] Lekin dawat se inkaar nahi kar sakta.
Phir Sunan an-Nasai me witr ke baare me farmaya ke, “Jo shakhs saat rakat witr parrhna chahta hai, wo parrhe,
Aur jo paanch rakat witr parrhna chahta hai, wo parrhe,
Aur jo teen rakat witr parrhna chahta hai, wo parrhe,
Aur jo ek rakat witr parrhna chahta hai, wo parrhe,
Aur jo isharon ke sath parrhna chahe, wo parrhe.[34]
Tirmidhi ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Jab bhi log kisi mehfil me baitth-tay hain, jis me wo Allah ka zikr nahi karte, yani Allah ko yaad nahi karte aur na apne Rasool (صلى الله عليه وسلم) par durood bhejtay hain, to aisi mehfil ya aisa ijtema unn ke liye hasrat ka ya gham ka baa’is hoga, Agar Allah chahega to unn ko azab dega aur agar chahega to maaf kar dega.[35]
Aisi aur kayee saari ahadith hain iss lafz par.
Ab iss ayat ka chhetta lafz aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 95we Kullu hai.
95. KULL ( Every or All ) كُلِّ ( ك ل ل ) 2:20
Lafz-e-Kull ka root ya maddah (ك ل ل) hai, jis ke maane “Har Ek” ya “Tamam” ke aaye hain.
Jab ye lafz Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke liye istemaal hota hai to, Har ek cheez ya tamam cheezen shamil ho jaati hain, kyun ke, Allah iss kayenaat ki har ek cheez par qadir hai.
Lekin jab ye lafz kisi insaan ke baare me istemaal hota hai, jaisa ke, Surah al-Kahf me Zul Qarnain ke baare me farmaya, Hum ne usay zameen me bada iqtedaar ata kiya tha aur usay har tarah ke asbaab aur wasail muhayya kiye thay.[36]
Iss ka ye matlab nahi ke, wo jo chahe kare, lekin iss ka ye matlab hai ke, ek badshah hone ke naate, uss ko jin cheezon ki zaroorat thi, wo sab kuch Allah ne ata kiya tha.
To jab Kullu, insaano ke liye istemaal hota hai to, uss me limitation hota hai, insaan ka bas jitna hona chahiye utna hi, uss zyada nahi.
Iss lafz ahadith bhi bohot zyada hain, kyun ke, ye aam istemaal me aane wala lafz hai, jaisa ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Har do azano ke beech me salat hai, matlab har azan aur iqamat ke beech me namaz hai.
Fajr ki azan aur iqamat ke beech me - do rakat sunnat hai,
Duhr ki azan aur iqamat ke beech me - chaar rakat sunnat hai,
Asr ki azan aur iqamat ke beech me - chaar rakat nafl hai, aur aap (صلى الله عليه وسلم) ne rehmat ki dua ki uss shakhs par jo ye chaar rakat nafl parrhta hai.[37]
Maghrib ki azan aur iqamat ke beech me - do rakat nafl hai.
Isha ki azan aur iqamat ke beech me - chaar rakat nafl hai.
Iss ayat me do aur alfaaz baaqi hai, wo hum next Saturday In Sha Allah Surah al-Baqarah ki tafseer me agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
[6] Jabir b.Abd Allah reported the Prophet (ﷺ) as saying: Gather your children when darkness spreads, or in the evening (according to Musaddad), for the jinn are abroad and seize them.
[7] Narrated Jabir bin `Abdullah: The Prophet (ﷺ) said, "Cover your utensils and tie your water skins, and close your doors and keep your children close to you at night, as the Jinns spread out at such time and snatch things away. When you go to bed, put out your lights, for the mischief-doer (i.e. the rat) may drag away the wick of the candle and burn the dwellers of the house." Ata said, "The devils." (instead of the Jinns).
Jabir reported God’s messenger as saying, “When the darkness of night comes, or in the evening, collect your children, for the devil is abroad at that time, and when an hour of the night has passed let them free and shut the doors, making mention of God’s name, for the devil does not open a shut door. Tie up you buckets, mentioning God's name; cover up your vessels, mentioning God’s name, even though you should just put something on them, and extinguish your lamps.” [Bukhari and Muslim] In a version by Bukhari he said, “Cover up the vessels, tie the water-skins, shut the doors, and gather your children in the evening, for the jinn are abroad and seize them; and extinguish the lamps when you go to sleep, for a mouse often drags a wick and burns a household.” In a verison by Muslim he said, “Cover the vessel, tie up the water-skin, shut the doors and extinguish the lamp, for the devil does not loosen a water-skin, or open a door, or uncover a vessel. If all one can do is to put a piece of wood over his vessel and mention God's name let him do so, for a mouse sets a house on fire over its inhabitants.” In a version by him he said, “Do not let your animals and children go at large when the sun sets till the first and darkest part of the night has passed, for the devil is sent out; from the time the sun sets till the first and darkest part of the night is past.” In a version by him he said, “Cover the vessel and tie up the water-skin, for there is a night in the year when pestilence descends, and it does not pass an uncovered vessel or an untied water-skin without some of that pesti- lence descending into it.”
[8] Sa'eed narrated from Qatadah: "We wrote to Ibrahim bin Yazid An-Nakha'i asking him about breast-feeding. He wrote back saying that Shuraih had narrated that 'Ali and Ibn Mas'ud used to say: 'A little or a lot of breast-feeding makes marriage prohibited.'" In his book, it said that Abu Ash-Sha'tha' Al-Muharibi narrated that 'Aishah had told him that the Prophet of Allah used to say: "Suckling (Al-Khatfah) once or twice does not make (marriage) prohibited."
[12] Yahya related to me from Malik from Abd ar-Rahman ibn Qasim from his father that when people went to stone the jamras they would walk both going there and coming back. The first one to ride was Muawiya ibn Abi Sufyan.
[13] It was narrated that Ibn ‘Abbas said: “During his ‘Umrah after Hudaibiyah – when they wanted to enter Makkah – the Prophet (ﷺ) said to his Companions: ‘Your people will see you tomorrow, so let them see you looking strong.’ When they entered the mosque, they touched the corner and started to walk briskly, and the Prophet (ﷺ) was with them. When they reached the Yemenite Corner, they walked normally to the Black Corner (the corner where the Black Stone is), then they walked briskly until they reached the Yemenite Corner, then they walked normally to the Black Corner. They did that three times, then they walked normally for four circuits.”
حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَنْبَأَنَا مَعْمَرٌ، عَنِ ابْنِ خُثَيْمٍ، عَنْ أَبِي الطُّفَيْلِ، عَنِ ابْنِ عَبَّاسٍ، قَالَ قَالَ النَّبِيُّ ـ صلى الله عليه وسلم ـ لأَصْحَابِهِ حِينَ أَرَادُوا دُخُولَ مَكَّةَ فِي عُمْرَتِهِ بَعْدَ الْحُدَيْبِيَةِ " إِنَّ قَوْمَكُمْ غَدًا سَيَرَوْنَكُمْ فَلَيَرَوُنَّكُمْ جُلْدًا " . فَلَمَّا دَخَلُوا الْمَسْجِدَ اسْتَلَمُوا الرُّكْنَ وَرَمَلُوا وَالنَّبِيُّ ـ صلى الله عليه وسلم ـ مَعَهُمْ حَتَّى إِذَا بَلَغُوا الرُّكْنَ الْيَمَانِيَّ مَشَوْا إِلَى الرُّكْنِ الأَسْوَدِ ثُمَّ رَمَلُوا حَتَّى بَلَغُوا الرُّكْنَ الْيَمَانِيَّ ثُمَّ مَشَوْا إِلَى الرُّكْنِ الأَسْوَدِ فَفَعَلَ ذَلِكَ ثَلاَثَ مَرَّاتٍ ثُمَّ مَشَى الأَرْبَعَ .
[14] Narrated Abdullah ibn Abbas: The Prophet (ﷺ) wore the mantle under his right armpit with the end over his left shoulder, and touched the corner (Black Stone), then uttered "Allah is most great" and walked proudly in three circuits of circumambulation. When they (the Companions) reached the Yamani corner, and disappeared from the eyes of the Quraysh, they walked as usual; When they appeared before them, they walked proudly with rapid strides. Thereupon the Quraysh said: They look to be the deer (that are jumping). Ibn Abbas said: Hence this became the sunnah (model behaviour of the Prophet).
[15] Narrated Asma': The Prophet (ﷺ) said, "I will be at my Lake-Fount (Kauthar) waiting for whoever will come to me. Then some people will be taken away from me whereupon I will say, 'My followers!' It will be said, 'You do not know they turned Apostates as renegades (deserted their religion).'" (Ibn Abi Mulaika said, "Allah, we seek refuge with You from turning on our heels from the (Islamic) religion and from being put to trial").
[21] Narrated `Urwa from Aisha: Some people performed Tawaf (of the Ka`ba) after the morning prayer and then sat to listen to a preacher till sunrise, and then they stood up for the prayer. Then Aisha commented, "Those people kept on sitting till it was the time in which the prayer is disliked and after that they stood up for the prayer."
حَدَّثَنَا الْحَسَنُ بْنُ عُمَرَ الْبَصْرِيُّ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، عَنْ حَبِيبٍ، عَنْ عَطَاءٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ أَنَّ نَاسًا، طَافُوا بِالْبَيْتِ بَعْدَ صَلاَةِ الصُّبْحِ، ثُمَّ قَعَدُوا إِلَى الْمُذَكِّرِ، حَتَّى إِذَا طَلَعَتِ الشَّمْسُ قَامُوا يُصَلُّونَ فَقَالَتْ عَائِشَةُ ـ رضى الله عنها ـ قَعَدُوا حَتَّى إِذَا كَانَتِ السَّاعَةُ الَّتِي تُكْرَهُ فِيهَا الصَّلاَةُ قَامُوا يُصَلُّونَ.
[22] Narrated Anas: Zaid bin Thabit said, "We took the "Suhur" (the meal taken before dawn while fasting is observed) with the Prophet (ﷺ) and then stood up for the (morning) prayer." I asked him how long the interval between the two (Suhur and prayer) was. He replied, 'The interval between the two was just sufficient to recite fifty to Sixth 'Ayat."
حَدَّثَنَا عَمْرُو بْنُ عَاصِمٍ، قَالَ حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، أَنَّ زَيْدَ بْنَ ثَابِتٍ، حَدَّثَهُ أَنَّهُمْ، تَسَحَّرُوا مَعَ النَّبِيِّ صلى الله عليه وسلم ثُمَّ قَامُوا إِلَى الصَّلاَةِ. قُلْتُ كَمْ بَيْنَهُمَا قَالَ قَدْرُ خَمْسِينَ أَوْ سِتِّينَ ـ يَعْنِي آيَةً ـ ح.
[23] Narrated Al-Bara: (And Al-Bara was not a liar) Whenever we offered prayer with the Prophet (ﷺ) and he raised his head from the bowing, we used to remain standing till we saw him prostrating.
Al-Bara who is not a liar said; when they (the companions) raised their heads from bowing along with the Messenger of Allah (ﷺ), they would stand up, and when they saw him that he went down in prostration, they would prostrate (following the prophet).
It was narrated from Jabir bin ‘Abdullah that the Prophet (ﷺ) led his Companions in the fear prayer. He led them all in bowing, then the Messenger of Allah (ﷺ) and the row nearest him prostrated, and the others stood up, then when he stood up, they prostrated twice by themselves. Then the front row moved back and took their place, and they moved forward until they formed the front row. Then the Prophet (ﷺ) led them all in bowing, then the Messenger of Allah (ﷺ) and the row nearest to him prostrated, and when they raised their heads, the others prostrated twice. So all of them bowed with the Prophet (ﷺ) and some of them prostrated by themselves, and the enemy was in the direction of the Qiblah.
حَدَّثَنَا أَحْمَدُ بْنُ عَبْدَةَ، حَدَّثَنَا عَبْدُ الْوَارِثِ بْنُ سَعِيدٍ، حَدَّثَنَا أَيُّوبُ، عَنْ أَبِي الزُّبَيْرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، أَنَّ النَّبِيَّ ـ صلى الله عليه وسلم ـ صَلَّى بِأَصْحَابِهِ صَلاَةَ الْخَوْفِ فَرَكَعَ بِهِمْ جَمِيعًا ثُمَّ سَجَدَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ وَالصَّفُّ الَّذِينَ يَلُونَهُ وَالآخَرُونَ قِيَامٌ حَتَّى إِذَا نَهَضَ سَجَدَ أُولَئِكَ بِأَنْفُسِهِمْ سَجْدَتَيْنِ ثُمَّ تَأَخَّرَ الصَّفُّ الْمُقَدَّمُ حَتَّى قَامُوا مُقَامَ أُولَئِكَ وَتَخَلَّلَ أُولَئِكَ حَتَّى قَامُوا مُقَامَ الصَّفِّ الْمُقَدَّمِ فَرَكَعَ بِهِمُ النَّبِيُّ ـ صلى الله عليه وسلم ـ جَمِيعًا ثُمَّ سَجَدَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ وَالصَّفُّ الَّذِي يَلُونَهُ فَلَمَّا رَفَعُوا رُءُوسَهُمْ سَجَدَ أُولَئِكَ سَجْدَتَيْنِ فَكُلُّهُمْ قَدْ رَكَعَ مَعَ النَّبِيِّ ـ صلى الله عليه وسلم ـ وَسَجَدَتْ طَائِفَةٌ بِأَنْفُسِهِمْ سَجْدَتَيْنِ وَكَانَ الْعَدُوُّ مِمَّا يَلِي الْقِبْلَةَ .
[24] 'Urwa b. al Mughira b. Shu'ba reported it on the authority of his father that he said: The Messenger of Allah (ﷺ) lagged behind (in a journey) and I also lagged behind along with him. After having relieved himself he said: Have you any water with you? I brought to him a jar of water; he washed his palms, and face, and when he tried to get his forearms out (he could not) for the sleeve of the gown was tight. He, therefore, brought them out from under the gown and, throwing it over his shoulders, he washed his forearm. He then wiped his forelock and his turban and his socks. He then mounted and I also mounted (the ride) and came to the people. They had begun the prayer with 'Abd ar-Rabmin b. 'Anf leading them and had completed a rak'a. When he perceived the presence of the Messenger of Allah (ﷺ) he began to retire. He (the Holy Prophet) signed to him to continue and offered prayer along with them. Then when he had pronounced the salutation, the Apostle (ﷺ) got up and I also got up with him, and we offered the rak'a which had been finished before we came.
[25] Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, "Those people who leave a gathering in which they have not remembered Allah, will conclude it as if it has foul odour similar to that of a rotten carcass of a donkey. And it will be a cause of grief to them." [Abu Dawud].
وعن أبي هريرة رَضِيَ اللَّهُ عَنهُ قال، قال رَسُول اللَّهِ ﷺ: "ما من قوم يقومون من مجلس ولا يذكرون اللَّه تعالى فيه إلا قاموا عن مثل جيفة حمار وكان لهم حسرة" ((رَوَاهُ أبُو دَاوُدَ بإسناد صحيح)).
He reported God's messenger as saying, "People who arise from an assembly in which they did not remember God will be just as if they had got up from an ass's corpse, and it will be a cause of grief to them." [Ahmad and Abu Dawud transmitted it]
[26] Narrated Anas bin Malik: When Allah's Messenger (ﷺ) married Zainab bint Jahsh, he invited the people to a meal. They took the meal and remained sitting and talking. Then the Prophet (showed them) as if he is ready to get up, yet they did not get up. When he noticed that (there was no response to his movement), he got up, and the others too, got up except three persons who kept on sitting. The Prophet (ﷺ) came back in order to enter his house, but he went away again. Then they left, whereupon I set out and went to the Prophet (ﷺ) to tell him that they had departed, so he came and entered his house. I wanted to enter along with him, but he put a screen between me and him. Then Allah revealed: 'O you who believe! Do not enter the houses of the Prophet...' (33.53)
حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الرَّقَاشِيُّ، حَدَّثَنَا مُعْتَمِرُ بْنُ سُلَيْمَانَ، قَالَ سَمِعْتُ أَبِي يَقُولُ، حَدَّثَنَا أَبُو مِجْلَزٍ، عَنْ أَنَسِ بْنِ مَالِكٍ ـ رضى الله عنه ـ قَالَ لَمَّا تَزَوَّجَ رَسُولُ اللَّهِ صلى الله عليه وسلم زَيْنَبَ ابْنَةَ جَحْشٍ دَعَا الْقَوْمَ، فَطَعِمُوا ثُمَّ جَلَسُوا يَتَحَدَّثُونَ وَإِذَا هُوَ كَأَنَّهُ يَتَهَيَّأُ لِلْقِيَامِ فَلَمْ يَقُومُوا، فَلَمَّا رَأَى ذَلِكَ قَامَ، فَلَمَّا قَامَ قَامَ مَنْ قَامَ، وَقَعَدَ ثَلاَثَةُ نَفَرٍ فَجَاءَ النَّبِيُّ صلى الله عليه وسلم لِيَدْخُلَ فَإِذَا الْقَوْمُ جُلُوسٌ ثُمَّ إِنَّهُمْ قَامُوا، فَانْطَلَقْتُ فَجِئْتُ فَأَخْبَرْتُ النَّبِيَّ صلى الله عليه وسلم أَنَّهُمْ قَدِ انْطَلَقُوا، فَجَاءَ حَتَّى دَخَلَ، فَذَهَبْتُ أَدْخُلُ فَأَلْقَى الْحِجَابَ بَيْنِي وَبَيْنَهُ فَأَنْزَلَ اللَّهُ {يَا أَيُّهَا الَّذِينَ آمَنُوا لاَ تَدْخُلُوا بُيُوتَ النَّبِيِّ} الآيَةَ
[27] It was narrated that Anas said: "Some people from 'Uraynah came to the Messenger of Allah [SAW] and the Messenger of Allah [SAW] said to them: 'Why don't you go out to our camels and stay with them and drink their milk and urine?' So they did that, and when they recovered, they went to the herdsman of the Messenger of Allah [SAW] and killed him, reverted to being disbelievers, and drove off the camels of the Prophet [SAW]. He sent (men) after them, and they were brought to him. He had their hands and feet cut off, and their eyes gouged out."
أَخْبَرَنَا عَلِيُّ بْنُ حُجْرٍ، قَالَ أَنْبَأَنَا إِسْمَاعِيلُ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ، قَالَ قَدِمَ عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم أُنَاسٌ مِنْ عُرَيْنَةَ فَقَالَ لَهُمْ رَسُولُ اللَّهِ صلى الله عليه وسلم " لَوْ خَرَجْتُمْ إِلَى ذَوْدِنَا فَكُنْتُمْ فِيهَا فَشَرِبْتُمْ مِنْ أَلْبَانِهَا وَأَبْوَالِهَا " . فَفَعَلُوا فَلَمَّا صَحُّوا قَامُوا إِلَى رَاعِي رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَتَلُوهُ وَرَجَعُوا كُفَّارًا وَاسْتَاقُوا ذَوْدَ النَّبِيِّ صلى الله عليه وسلم فَأَرْسَلَ فِي طَلَبِهِمْ فَأُتِيَ بِهِمْ فَقَطَّعَ أَيْدِيَهُمْ وَأَرْجُلَهُمْ وَسَمَلَ أَعْيُنَهُمْ .
[28] Abu Dharr (May Allah be pleased with him) said: The Prophet (ﷺ) said, "Allah, the Exalted, and Glorious, said; 'O My slaves, I have prohibited Myself injustice; and have made oppression unlawful for you, so do not oppress one another. O My slaves, all of you are liable to err except the one whom I guide on the Right Path, so seek guidance from Me so that I will guide you to the Right Path. O My slaves, all of you are hungry except the one whom I feed, so ask food from Me, I will feed you. O My slaves, all of you are naked except those whom I clothe, so ask clothing of Me and I shall clothe you. O My slaves, you commit sins night and day and I forgive all sins, so seek My forgiveness and I shall forgive you. O My slaves, you can neither do Me any harm nor can you do Me any good. O My slaves, were the first of you and the last of you, the human of you and jinn of you to be as pious as the most pious heart of any man of you, that would not increase My domain a thing. O My slaves, were the first of you, and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any man of you, that would not decrease My domain in a thing. O My slaves, were the first of you and the last of you, the human of you and the jinn of you to stand in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more than a needle decrease the sea if put into it. O My slaves, it is but your deeds that I reckon for you and then recompense you for, so let him who finds good (i.e., in the Hereafter) praise Allah and let him who finds other than that blame no one but himself."'. [Muslim].
السابع عشر: عن سعيد بن عبد العزيز، عن ربيعة بن يزيد، عن أبي إدريس الخولاني، عن أبي ذر جندب بن جنادة، رضي الله عنه، عن النبي صلى الله عليه وسلم فيما يروى عن الله تبارك وتعالى أنه قال: " ياعبادي إني حرمت الظلم على نفسي وجعلته بينكم محرماً فلا تظالموا، يا عبادي كلكم ضال إلا من هديته؛ فاستهدوني أهدكم، يا عبادي كلكم جائع إلا من أطعمته؛ فاستطعموني أطعمكم،يا عبادي كلكم عارٍ إلا من كسوته، فاستكسوني أكسكم، يا عبادي إنكم تخطئون بالليل والنهار وأنا أغفر الذنوب جميعا، فاستغفروني أغفرلكم، ياعبادي إنكم لن تبلغوا ضري فتضروني، ولن تبلغوا نفعي فتنفعوني، يَا عِبَادي ، لَوْ أنَّ أوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجنَّكُمْ كَانُوا عَلَى أتْقَى قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ مَا زَادَ ذلِكَ في مُلكي شيئاً . يَا عِبَادي ، لَوْ أنَّ أوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجنَّكُمْ كَانُوا عَلَى أفْجَرِ قَلْبِ رَجُلٍ وَاحِدٍ مَا نَقَصَ ذلِكَ من مُلكي شيئاً، يا عبادي لو أن أولكم وآخركم، وإنسكم وجنكم قاموا في صعيد واحد، فسألوني فأعطيت كل إنسان مسألته، ما نقص ذلك مما عندي إلا كما ينقص المخيط إذا أدخل البحر، يا عبادي إنما هي أعمالكم أحصيها لكم، ثم أوفيكم إياها، فمن وجد خيراً فليحمد الله، ومن وجد غير ذلك فلا يلومن إلا نفسه". قال سعيد: كان أبو إدريس إذا حدث بهذا الحديث جثا على ركبتيه. رواه مسلم. (20).
[30] Narrated Hudhayfah: The Prophet (ﷺ) said: Do not say: "What Allah wills and so and so wills," but say: "What Allah wills and afterwards so and so wills.
حَدَّثَنَا أَبُو الْوَلِيدِ الطَّيَالِسِيُّ، حَدَّثَنَا شُعْبَةُ، عَنْ مَنْصُورٍ، عَنْ عَبْدِ اللَّهِ بْنِ يَسَارٍ، عَنْ حُذَيْفَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " لاَ تَقُولُوا مَا شَاءَ اللَّهُ وَشَاءَ فُلاَنٌ وَلَكِنْ قُولُوا مَا شَاءَ اللَّهُ ثُمَّ شَاءَ فُلاَنٌ " . حكم: صحيح (الألباني)
[31] Ibn 'Abbas said, "A man said, to the Prophet, 'Whatever Allah wills and you will.' He said, 'You have put an equal with Allah. It is what Allah alone wills.'"
[32] It was narrated from Ibn 'Umar that the Messenger of Allah said: "Whoever swears an oath and says, 'If Allah wills,' then he has the choice: If he wishes, he may go ahead, and if he wishes he may not."
[33] Jabir (Allah be pleased with him) reported that Allah's Messenger (may peace he upon him) said: When any one of you is invited to a feast, he should accept it. He may eat if he likes, or he may abandon (eating) if he likes. Ibn Mathanni did not make mention of the word" feast".
[34] Sufyan narrated from Az-Zuhri, from 'Ata bin Yazid, from Abu Ayyub, who said: "Whoever wants to pray witr with seven (rak'ahs) let him do so, and whoever wants to pray witr with five (rak'ahs) let him do so, and whoever wants to pray witr with three rak'ahs, let him do so; and whoever wants to pray witr with one rak'ah, let him do so, and wants to do so gesturing, let him do so.'"
[35] Abu Hurairah (May Allah be pleased with him) reported: The Prophet (ﷺ) said, "Whenever a group of people sit in a gathering in which they do not remember Allah the Exalted, nor supplicate to elevate the rank of their Prophet, such a gathering will be a cause of grief to them. If Allah wills, He will punish them, and if He wills He will forgive them." [At-Tirmidhi].
وعنه عن النبي صلى الله عليه وسلم قال: "ما جلس قوم مجلساً لم يذكروا الله تعالى فيه، ولم يصلوا على نبيهم فيه، إلا كان عليهم ترة؛ فإن شاء عذبهم، وإن شاء غفر لهم" ((رَوَاهُ التِّرمِذِيُّ وَقَالَ: "حَدِيثٌ حَسَنٌ")).
[37] Ibn Umar reported: The Prophet, peace and blessings be upon him, said, “May Allah have mercy on a person who prays four cycles before afternoon prayer.”
عَنْ ابْنِ عُمَرَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ رَحِمَ اللَّهُ امْرَأً صَلَّى قَبْلَ الْعَصْرِ أَرْبَعًا - 430 سنن الترمذي كتاب الصلاة باب ما جاء في الأربع قبل العصر - 430 المحدث الألباني خلاصة حكم المحدث حسن في صحيح الترمذي
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum Surah al-Baqarah ki 19wi ayat ki tafseer me hum Lafz-e-Maut ka doosra hissa sunn rahe the, aaj ke dars me 19wi ayat ki tafseer aagay sunenge.
Ya unn ki misal aisi hai jaise aasman se bade zor ki barish baras rahi hai, uss me andhere bhi hain, badalon ki garaj aur bijli (ki chamak) bhi, to ye bijli ke zor daar kadakne ki wajah se (darr kar) maut ke khauf se kano me apni ungliyan tthos li hain aur Allah kafiron ko har taraf se ghere huwe hai.
Iss ayat ke gyara alfaaz me se hum 10 alfaaz ke maane sunn chuke hain, aur 11wa Lafz Muheet hai.
Lafz-e-Maut per kuch baatein bayan karke aagay badhte hain;
Maut se aamna saamna
Sahih Bukhari ki hadith, Jab maut ka farishta Musa (عَلَيْهِ ٱلسَّلَامُ) ke paas aya, to unhone zor se thappad maar kar unki ek aankh kharab kar di.
Farishta wapas apne rab ke paas wapas gaya aur kaha ke aap ne mujhe ek aisay bande ke paas bheja hai jo marna nahi chahta.
Allah taala ne unki aankh theek kar di aur farmaya ke wapas jao aur Musa (عَلَيْهِ ٱلسَّلَامُ) se kaho ke woh apna haath bail ki peeth par rakh de, aur unke haath ke neechay jitne baal honge utne saal tak aap ki zindagi badha di jayegi."
chunanchay farishta Musa (عَلَيْهِ ٱلسَّلَامُ) ke paas aaya aur unhe Allah tala ki pesh-kash batayi,
To Musa (عَلَيْهِ ٱلسَّلَامُ) ne poocha aye mere rab iss ke aage kya ho ga?
Uss ke aagay tumhari mout hogi, toh iss per Musa (عَلَيْهِ ٱلسَّلَامُ) ne kaha ke phir to maut abhi honay di jiye...[1]
Bukhari ki ek aur hadith ka mafhoom, Jab Rasool Allah (صلى الله عليه وسلم) sehatmand thay to ye farmaya karte thay ke, "kisi nabi ko uss waqt tak maut nahi aati jab tak ke unhone jannat mein apni jagah nah dekh li ho, phir unhe ikhtiyar diya jata hai”,
Jab Aap (صلى الله عليه وسلم) maut ke kareeb pahunche, jab ke aap (صلى الله عليه وسلم) ka sar Amma Aisha ki godh me tha, aap behosh ho gaye, phir bedaar huwe, aur aap (صلى الله عليه وسلم) ne chhat ki taraf dekha aur farmaya, اللَّهُمَّ الرَّفِيقَ الأَعْلَى"”, Aye Allah, (jo sab se) behtareen saathi (hai)"
toh Amma Aisha (أم ٱلْمُؤْمِنِين) samajh gayee ke, aap (صلى الله عليه وسلم) hamare sath rehne ko ikhtiyar nahi kar rahe hain, ek aur hadith me farmaya ke, Amma Aisha samajh gayi ke wo choice aap (صلى الله عليه وسلم) de di gayee aur aap Allah (سُبْحَانَهُ وَتَعَالَىٰ) ka sath pasand kar liye, choose kar liye aur jo aakhri kalimaat aap (صلى الله عليه وسلم) keh rahe thay ” اللَّهُمَّ الرَّفِيقَ الأَعْلَى", “O! Allah, (with) the highest Companion”[2]
Inn do ahadith se pata chala ke, Rasool Allah (صلى الله عليه وسلم) ko aur har Nabi aur Rasool ko iss tarah ki choice di gayi ke wo chahe toh iss duniya mein hamesha ke liye reh sakte hain, ya nahi,
Aur agar aap (صلى الله عليه وسلم) iss duniya ko pasand farmate toh kya hota ye hum nahi jaante,
Bachpan me, hum me se kisi ne hamare walid se ye poochha tha ke, agar Rasoolullah (صلى الله عليه وسلم) iss duniya ko select kar lete to kya hota, to hamare walid sahab, Allah Jannat naseeb kare, kisi aalim se poochh kar bataya ke, aap (صلى الله عليه وسلم) sirf maujood hotay, aap ki nabuwwat khatam ho jaati, aap decommission ho jaate lekin maujood hotay.
Ye khayal baar baar ata ke, agar aap (صلى الله عليه وسلم) hotay to kum-az-kum hum unn ko dekh sakte, aur ye khayal bhi ata ke, agar hum gunah karte to aap ke saamne kaise jaate, waghairah, waghairah.
Ab haal hi me, kisi dost ne kaha ke, agar aisa hota to Allah (سُبْحَانَهُ وَتَعَالَىٰ) iss duniya ko hi jannat bana deta, warna choice dene ka kya matlab hai?
Tamam anbiya ko ye choice di gayee aur kisi nabi ne, duniya ko choose nahi kiya, sab ne Allah ka sath pasand kiya.
Asal baat to ye hai ke, ye sab batein hume nahi sonchna chahiye, kyun ke, agar aisa hota to kya hota par ek hadith ka mafhoom hai ke, aap (صلى الله عليه وسلم) ne farmaya, agar aur magar shaitan ke liye darwaza khol dete hain.[3]
To agar Rasoolullah (صلى الله عليه وسلم) iss duniya ko ikhtiyar karte to kya hota, hume nahi maloom, kyun ke,
Zahiri taur per Rasool Allah (صلى الله عليه وسلم) ne iss duniya ko nahi pasand kiya aur Allah (سُبْحَانَهُ وَتَعَالَىٰ) ka saath pasand kiya, sab se behtreen sathi ke saath rehna pasand kiya.
Tirmidhi ki hadith, farmaya Rasool Allah (صلى الله عليه وسلم) ne ke, shaheed ko mout ke chhu-ne ka ehsas nahi hota siwaye iss ke, jaise kisi keeday ke katne ka ehsas hota hai. [4],[5]
Maut say Nafrat (كراهية الموت)
Quran mein aata hai ke, Aur tum paoge tamam insaano se zyada harees ya greedy, iss duniya ki zindagi par, yahan tak ke mushrikon se bhi zyada greedy (yahoodiyon ko), unn me se har ek ki ye khwahesh ha ke kisi tarah, uss ki umar hazar saal ki ho jaye, magar itni lambi umar uss ko mil bhi jaye to usay azab se to nahi bacha sakti, aur jo kaam ye karte hain, Allah (سُبْحَانَهُ وَتَعَالَىٰ) dekh raha hai.
Aaj mushrikon ke paas kya hai, punar janam hai, dobara wo zinda ho kar iss duniya me aayenge, kyun ke, maut par inn ka koi bass nahi
Aur Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke, mushrikon se bhi zyada lambi zindagi ki tamanna, yahoodiyon ko hai - jo ek hazar baras jeena chahte hain aur marna nahi chahte.
Phir Allah (ربُّ الْعِزَّت) ne farmaya ke, ye lambi zindagi unhe dozaq ke azab se nahi bacha sakti, iss par hum aagay baat karenge.
Maut se nafrat to hum sab ko hai, Muslim ki ek hadith me Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, jo Allah se milna chahta hai, Allah uss se milna chahta hai aur jo Allah se nahi milna chata, Allah uss se nahi milna chahta.
Iss par Amma Aisha (رَضِيَ ٱللَّٰهُ عَنْها) ne aap (صلى الله عليه وسلم) se kaha ke, Maut se karahiyat, maut se nafran to hum sab karte hain, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, main iss ki baat nahi kar raha hoon…[6]
Abu Dawood ki ek hadith me, jo asal karahiyat hai maut se,..., uss ka zikr aa raha hai ke, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, “Jald hi log tum par hamla karne ke liye ek doosre ko dawat denge, jaisa ke log khana khaate waqt doosron ko dawat dete hain.
Kisi ne sawal kiya ke, kya uss waqt hamari tedad ki kami ki wajah se aisa hoga?
Aap (صلى الله عليه وسلم) ne farmaya: Nahi! Uss waqt tum bohot zyada hogay, lekin tum sailab ke jhaag aur kachre ki tarah hogay, aur Allah (سُبْحَانَهُ وَتَعَالَىٰ) tumhare dushman ke seeno se tumhara khauf nikal dega aur tumhare dilon me wahn daal dega,
Kisi ne poocha ke, ye wahn kya hai? Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Hubb ad-Duniya wa Karahiyatul Maut, matlab duniya ki mohabbat aur Maut se Nafrat.[7]
Issi liye aap (صلى الله عليه وسلم) ne farmaya, Maut ko yaad karte raha karo, uss ke liye kya karna hai, Qabron ki ziyarat karna chahiye.
Maut kitni door hai?
Log aakar Rasool Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) say baar baar poochte thay ke Qayamat kab aayegi, ye jo aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) hume baar baar Qayamat qayamat bolkar dara-te hain, toh ye kab aayegi?
Quran mein Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne farmaya, Aye Nabi (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) inn se keh dijiye ke aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) nahi jaante ke qayamat kab aayegi.
Ek aur hadith mein aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) farmaya ke tumhari qayamat utni hi door hai jitni ke tumhari maut, aur tumne uss ke liye kya tayari ki hai?
Ek aur hadith mein farmaya ke jab mein namaz mein ek salam pherta hoon to mujhe pata nahi hota ke doosra salam bhi pher paaonga ya nahi, ya uss se pehlay meri maut aa jayegi.
Toh insaan ki maut kitni door hai? chand lamhe, few seconds, only.
Toh insaan ki qayamat kitni door hai? Jitni door maut hai utni door Qiyamat hai, kyun ke, insaan ka inteqaal hoga aur wo jab utthega to Qiyamat ke din utthega.
Ye maut ke baare me sunn kar depress nahi ho jana hai, al-Adab al-Mufrad ki ek hadith se iss topic ko hum positive note par khatam karte hain, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Jab iss kayenaat ka aakhri lamha aa jaye aur tumhare hath me, ek tehni ho, ya ek pauda ho jo wo lagane ja raha tha, to usay chahiye ke uss paude ko laga de.[8]
Maut saamne khadi hai, niyyat nek kaam ki thi, mauqa hai to nek kaam kar le.
Momin ke liye, koshish hi koshish hai ye zindagi,
Sonch kar dekhiye, kayenaat khatam hone ja rahi hai…ek maukha hai to usay istemaal kar le.
To ye tha, Lafz-e-Maut par teesra hissa, ab iss ke aagay iss ayat ka aakhri lafz Muheet hai.
89. MUHIIT ( Encompasser ) مُحِيطٌ ( ح و ط ) 2:19
Lafz-e-Muheet ka root ya maddah (ح و ط) hai jis ke maane gher lene wala, ihata karne walay ke aaye hain. Doosre maane jo aaye hain, unn me;
Surah Yunus me farmaya, Wohi to hai jo tumhe sayr karata hai, khushki aur samandar me, yahan tak ke jab tum kashtiyon me sawar hote ho, aur wo chal rahi hoti hain (Tum ko le kar) khushgawar ya muwafiq hawa ke sath aur wo uss se khush hotay hain ke, achanak tez hawa ka jhakkad chal parrhta hai aur har taraf se maujein unn ki taraf badhne lagti hain aur wo samajhne lagte hain ke, wo inn lehron me gher liye gaye hain...[9] Surrounded by waves ka matlab aya hai.
Phir Surah Yusuf me Yaqoob (عَلَيْهِ ٱلسَّلَام) ka qaul record karte huwe farmaya, Yaqoob (عَلَيْهِ ٱلسَّلَام) ne kaha, jab tak tum Allah ki qasam na khao ke, uss ko mere paas (sahih salim) wapas le aaoge, main usay (yani Yusuf (عَلَيْهِ ٱلسَّلَام) ke bhai ko) hargiz tumhare sath nahi bhejoonga, magar ye ke tum gher liye jao yani bebas ho jao majboori ki soorat me (to alag baat hai)…[10]
In do ayaton me, physically gher liye jaane ke maane aaye hain.
Aur Abstract sense me, ilm se ihata karna aya hai, jaisa Ayat al-Kursi me farmaya ke, …Wala Yuheetuoona bi-Shay’im min ilmihi illa bima Sha’a…Aur wo Ihata nahi kar sakte, samajh nahi sakte yani Allah ka ilm wo hasil nahi kar sakte, siway uss ke jo Allah dena chahe.[11]
Aur jab Qiyamat ke din hum har ummat me se uss giroh ko jama karenge, jo hamari ayaton ka inkaar karte thay, to unn ko ek jagah jama kiya jayega,[12] yahan tak ke jab sab aajayenge, to Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmayenge: Kya tum ne meri aayaton ko jhutlaya tha halanke tumne unn (ayaton) ka ilmi ihata nahi kiya tha? (Yani apna ilm laga kar unn ko samjha hi nahi tha) Bhala tum karte kya thay?[13]
Phir Surah at-Talaq me farmaya, …Allah apne ilm se har cheez par ihata kiye huwe hai.[14]
Surah an-Nisa me ek jagah farmaya ke, …Allah tala logon ke amaal ka ihata kiye huwe hain.[15]
Surah an-Nisa me hi ek aur jagah farmaya ke, Aur aasmaano aur zameen me jo kuch hai wo Allah (سُبْحَانَهُ وَتَعَالَىٰ) hi ka hai aur Allah tala har cheez ko ghere huwe hai.[16]
Surah al-Isra me farmaya ke, Allah (ربُّ الْعِزَّت) logon ko ihata kiye huwe hai,...[17]
Baaz logon ne iss ayat ka tarjuma - physical presence ke sense me kya hai, lekin inn tamaam ayaat par ghaur karne se aisa lagta hai ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ko physically har jagah honay ki zaroorat nahi hai, unn ki shaan badi hai, wo apni shaan ke aitebaar se maujood hain aur cheezon ko apne ilm ke ihatay me liye huwe hain, wo har cheez ko jaante hain.
Hum iss ko imagine nahi kar sakte, kyun ke, Allah Tala waise nahi hain jo kisi ke imagination me sama jaye, wo akele hain, unn jaisa koi nahi, wo unique hain.
Wo har cheez ka ihata kiye huwe hain, surround kiye huwe hain, aur wo zabar-dast hain, har cheez par qudrat rakhte hain.
Ahadith jo iss lafz par aaye hain, unn ka mafhoom aa raha hai;
Bukhari, Ibn Majah aur Tirmidhi ki ahadith, Rasoolullah (صلى الله عليه وسلم) ne ek chawkore zameen par utara yani ek square zameen par utara aur uss ke beech-o-beech me ek line utaari, aur ek line utaari jo uss square ke bahar tak ja rahi thi, aur uss chawkore ke atraaf choti choti lines utaari aur farmaya,
Ye Ibn-e-Adam hai, yani uss square ke beech me insaan hai, aur jo chowkore hai, wo uss ki zindagi hai jo uss ko ghere huwe hai,
aur wo choti lines uss ki mushkilein hain, wo ek se bachta hai to doosri uss ko pakad leti hai
aur jo line square ke bahar ja rahi hai, wo uss ki ummeed hai.[18]
To maut ke baad tak aagay chali gayee hai, matlab ye ke, aaj raat ko inteqaal ho raha hai, aur wo 1 saal baad ki planning me laga huwa hai.
Abu Dawood ki ek hadith me, kisi banjar zameen par deewar se ihata karne ke maane aye hain. Matlab boundary wall banana, to surround ke maane aaye hain.[19]
To yahan iss ayat ke 11 afaaz ki tafseel poori huwi, to iss ayat ka tarjuma inn tamam ko madde nazar rakhte huwe ye hoga ke,
Ya unn ki misal aisi hai jaise aasman se bade zor ki barish baras rahi hai, uss me andhere bhi hain, badalon ki garaj aur bijli (ki chamak) bhi, to ye bijli ke zor daar kadakne ki wajah se (darr kar) maut ke khauf se kano me apni ungliyan tthos li hain aur Allah kafiron ko har taraf se ihata kiye huwe hai, ghere huwe hai.
Ye doosri misaal di ja rahi hai kafiron aur munafiqon ki, jo maut ke darr se bijli ki kadak ki awaz na sunne ke liye apne kano ko ungliyon se band kar rahe hain, to kaisi bewaqoofi hai ke, bijli agar unn par girna hi hai to uss ki awaz na sunne se kya bijli se bach jayenge,
Balke, Bijli ki kadak agar zor daar hai, to bijli qareeb me giri hai, to uss se bachne ke bajaye, uss ki awaz ko rokne ki koshish kar rahe hain,
Theek ussi tarah, agar Quran nahi sunenge to kya ye kafir aur munafiq ye samajh rahe hain ke, dozaq ke azab se bach jayenge?
Ye baat ko zehen-nasheen kar lijiye ke, hamare deen me ignorance is not bliss, jaise mash’hoor kahawat hai English me ke, ignorance is bliss…Nahi, if you ignore the Quran, jaisa ke abhi humne suna ke, Qiyamat ke din, Allah (سُبْحَانَهُ وَتَعَالَىٰ) apne saamne khada karke sawal karenge ke, tumne meri ayaat ka inkaar kiya, baghair uss ko samjhe ke, to tum karte kya thay.
Quran ko sunenge hi nahi, to samajhna to door ki baat hai, aur Quran me kya likha huwa hai ye na jaanna, koi bahana nahi hai - dozaq ke azab se bachne ke liye.
Ye baat to sirf kafiron aur munafiqon par hi apply nahi ho rahi hai, hum apne baare me bhi ye sonch lein ke, hum me se baaz log sirf Quran ki tilawat Arabi zaban me karte hain, baghair uss ko samjhe ke, to ye baat hum par bhi apply hoti hai ke, kya Quran ke maane nahi maloom, ya Quran me kya likha huwa hai ye agar hum nahi jaante, to ye bahana kaafi nahi hai ke, uss par amal na karne se dozaq se bach jayenge.
Kya hum apne har mamelaat me, Quran ko refer karte?
Kisi kaam ko karne se pehle, kabhi ye sonchay ke, aakhir Quran aur ahadith me kya hukum hai, iss cheez ke baare me?
Kya hum apne jhagdon ko Quran ke zariye hal karte hain?
Nahi, hamari zindagiyon me Quran kahan hai?
Hum log to ye chah rahe hain ke, Uniform Civil Code Raij ho jaye, takay Quran ke ahkamaat se bach jaye.n
Hum to wirasat ke mamele bhi, shariyat ke khilaf kaam karte huwe ada karna chahte hain.
Ek Bhai sahab, aye aur kaha ke, hamare mamoo - hamari waleda aur khalaon ko wirasat ka hissa kum karke dena chahte hain, khalaon ka hissa 35% kuch ho raha tha, mamu’on ne mill kar behne ko 25% de rahe thay aur Nani ka hissa bhi nahi diya.
Bechari Nani ko bhi nahi maloom, betay jaisa bolay wo bhi waise hi dohra rahi hain. Aur jo bhai sahab Quran ke hisson ke baat jab unn ko bataye, to sab inn ke khilaaf ho gaye.
Jaise ke koi naya qanoon aa gaya aur wo uss ki itteba karne ko kaha ja raha hai.
Ye to haal hamari ummat ka hai, hum jaanna hi nahi chahte ke Quran me kya hai, to uss ko implement kaise karenge, uss par amal kaise karenge?
Aur hum expect karte hain ke, Allah hume jannat me daal dega?
Iss ayat me Allah Tala ishara de rahe hain ke, jis tarah kano me ungliyan daal kar bijli se nahi bach sakte, waise hi Quran ka inkaar karke, aur uss ko na sunn kar tum azab se nahi bach sakte.
To hume bhi chahiye ke, Quran jis cheez se agah kar raha hai, wo hum apne andar bhi dhoonde ke, kya hum kahin aisa amal to nahi kar rahe hain.
Hum samajh rahe thay ke, hum jannati amal kar rahe hain, jab ke humne Quran par amal hi nahi kiya, to kahin jannat ke bajaye dozaq me na chale jaye.n
Wallahu Muheetun bil kafireen, aur Allah Tala Kafiron ko ghere huwe hain, Allah (ربُّ الْعِزَّت) ko pata hai ke, Kafir kya amal kar rahe hain. Gaza me kya ho raha hai, aur deegar jagahon par kya ho raha hai, ek ek cheez Rabbul Alameen ko pata hai.
Allah Tala se dua hai ke, wo hume haq ke raaste par, Deen-e-Islam par rakhe aur Neku-kaaron me shamil kare. Ameen.
Qareeb hai ke, bijli ki chamak unn ki basarat le le, yani aankhon ki binayi salb kar le, jab bijli chamakti hai to unn par roshni padti hai, to uss roshni me chalte hain, aur jab andhera ho jata hai to ruk jaate hain, aur khade ke khade reh jaate hain, aur agar Allah (سُبْحَانَهُ وَتَعَالَىٰ) chahta to unn ke kaano ki shinwai, yani sunne ki taqat aur aankhon ki binai, yani dekhne ke salahiyat ko salb kar leta, yaqeenan Allah har cheez par qadir hai.
Ab iss ayat me, samajhne ke 8 alfaaz hain; Yakaadu, Yakhtafu, Mashaw, Qaamu, Sha’a. Kul, Shai, aur Qadeer.
Iss ayat ka pehla lafz aur Surah al-Fatiha se parrhne ki tarteeb ka 90wa lafz Yakaadu hai.
90. YAKAADU ( It Almost ) يَكَادُ ( ك و د ) 2:20
Hamare ustaad Dr. Anees apni kitab Explanatory Dictionary of the Holy Quran me likhte hain ke, lafz-e-Yakaadu ka root ya maddah (ك و د) hai, jis ke maane “almost” ya “Qareeb tha ke” aye hain. Quran-e-Majeed me aur jo maane aaye hain, unn me;
Iss lafz par jo ahadith aayi hain, unn ka mafhoom aa raha hai;
Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ne fajr ki namaz uss waqt parrhayi, jab log ek doosre ko Mushkil se pehchaan saktay thay.[24]
ahadith me Yakadu ke maane, mushkil se ke aaye hain.
Yahan Dars rok denge, next Saturday In Sha Allah Surah al-Baqarah ki tafseer agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
Rabbana aatina fid duniya…
References
[1] Narrated Abu Huraira: The angel of death was sent to Moses and when he went to him, Moses slapped him severely, spoiling one of his eyes. The angel went back to his Lord, and said, "You sent me to a slave who does not want to die." Allah restored his eye and said, "Go back and tell him (i.e. Moses) to place his hand over the back of an ox, for he will be allowed to live for a number of years equal to the number of hairs coming under his hand." (So the angel came to him and told him the same). Then Moses asked, "O my Lord! What will be then?" He said, "Death will be then." He said, "(Let it be) now." He asked Allah that He bring him near the Sacred Land at a distance of a stone's throw. Allah's Messenger (ﷺ) (p.b.u.h) said, "Were I there I would show you the grave of Moses by the way near the red sand hill."
[2]Narrated `Aisha: When the Prophet (ﷺ) was healthy, he used to say, "No soul of a prophet is captured till he is shown his place in Paradise and then he is given the option." When death approached him while his head was on my thigh, he became unconscious and then recovered his consciousness. He then looked at the ceiling of the house and said, "O Allah! (with) the highest companions." I said (to myself), "Hence, he is not going to choose us." Then I realized that what he had said was the application of the narration which he used to mention to us when he was healthy. The last word he spoke was, "O Allah! (with) the highest companion."
[3] It was narrated that Abu Hurairah said: "The Messenger of Allah (ﷺ) said: 'The strong believer is better and more beloved to Allah than the weak believer, although both are good. Strive for that which will benefit you, seek the help of Allah, and do not feel helpless. If anything befalls you, do not say, "if only I had done such and such" rather say "Qaddara Allahu wa ma sha'a fa'ala (Allah has decreed and whatever he wills, He does)." For (saying) 'If' opens (the door) to the deeds of Satan.'"
[4] Narrated Abu Hurairah: That the Messenger of Allah (ﷺ) said: "The martyr does not sense the touch of death except as one of you senses the touch of a (bug) bite. [Abu 'Eisa said:] This Hadith is Hasan Gharib Sahih.
[5] We do not know of anyone who is saved from this hardship apart from the martyr. Imam Ahmad (7953), at-Tirmidhi (1668 – and he classed it as sahih), an-Nasai (3161) and Ibn Majah (2802) narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The martyr does not feel anything more when he is killed than one of you feels if he is pinched.” (Classed as sahih by al-Albani in Sahih at-Tirmidhi and elsewhere)
[6] 'Aishah (May Allah be pleased with her) reported: The Messenger of Allah (ﷺ) said, "He who loves to meet Allah, Allah loves to meet him; and he who dislikes to meet Allah, Allah abhors to meet him." I ('Aishah) said: "O Messenger of Allah! So far as the feelings of aversion against death is concerned, we all have this feeling." Thereupon he said, "I do not mean that. What I meant is that when a (true) believer is given the glad tidings of the Mercy of Allah, His Pleasures and His Jannah (at the time of death), he loves to meet Allah, and Allah also loves to meet him. When a disbeliever is given the news of the Torment of Allah and His Wrath (at the time of death), he dislikes to meet Allah and Allah also abhors to meet him." [Muslim].
وعنها قالت : قال رسول الله صلى الله عليه وسلم : "من أحب لقاء الله أحب الله لقاءه، ومن كره لقاء الله كره الله لقاءه" فقلت: يا رسول الله ، أكراهية الموت؟ فكلنا نكره الموت! قال:"ليس كذلك، ولكن المؤمن إذا بشر برحمة الله ورضوانه وجنته أحب لقاء الله ، فأحب الله لقاءه، وإن الكافر إذا بشر بعذاب الله وسخطه، كره لقاء الله وكره الله لقاءه" ((رواه مسلم)).
[7] Narrated Thawban: The Prophet (ﷺ) said: The people will soon summon one another to attack you as people when eating invite others to share their dish. Someone asked: Will that be because of our small numbers at that time? He replied: No, you will be numerous at that time: but you will be scum and rubbish like that carried down by a torrent, and Allah will take fear of you from the breasts of your enemy and last enervation into your hearts. Someone asked: What is wahn (enervation). Messenger of Allah (ﷺ): He replied: Love of the world and dislike of death.
[8] Anas ibn Malik reported that the Prophet, may Allah bless him and grant him peace, said, "If the Final Hour comes while you have a shoot of a plant in your hands and it is possible to plant it before the Hour comes, you should plant it."
حَدَّثَنَا أَبُو الْوَلِيدِ، قَالَ: حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ هِشَامِ بْنِ زَيْدِ بْنِ أَنَسِ بْنِ مَالِكٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ: إِنْ قَامَتِ السَّاعَةُ وَفِي يَدِ أَحَدِكُمْ فَسِيلَةٌ، فَإِنِ اسْتَطَاعَ أَنْ لاَ تَقُومَ حَتَّى يَغْرِسَهَا فَلْيَغْرِسْهَا. حكم :صـحـيـح (الألباني)
[18] 'Abdullah bin Mas'ud narrated "The Messenger of Allah (s.a.w) drew a square line (on the ground) forus, and in the middle of the (square) line he drew another line, and he drew another line going out of the (square) line.Around the one that was in the middle, he drew (various) lines. Then he said: 'This is the son of Adam, and this is his life-span encircling him, and this one in the middle in the person, and these lines are his obstacles, if he escapes this one, this one ensnares him, and the line extending outside is his hope.'"
[19] Al-Hasan said that Samura reported the Prophet as saying, “If anyone puts a wall round land*, it belongs to him.” [Abu Dawud transmitted it] * Mirqat, iii, 369 says the reference is to barren land.
عن الحسن عن سمرة عن النبي صلى الله عليه و سلم قال : من أحاط حائطا على الأرض فهو له . رواه أبو داود
حضرت حسن بصری حضرت سمرہ سے اور وہ نبی کریم ﷺ سے نقل کرتے ہیں کہ آپ ﷺ نے فرمایا جو شخص افتادہ زمین پر دیوار گھیر دے تو وہ اسی کی ہوجاتی ہے - ( ابوداؤد )
تشریح:
مطلب یہ ہوا کہ جو شخص موات (یعنی افتادہ وغیرآباد) زمین پر دیوار گھیر دے گا وہ زمین اسی کی ملکیت ہوجائے گی۔ گویا یہ حدیث اپنے ظاہری مفہوم کے مطابق اس بات پر دلالت کرتی ہے کہ موات زمین کی ملکیت کے ثبوت کے لئے اس پر دیوار کھینچ دینا کافی ہے جیسا کہ مشہور ترین روایت کے مطابق حضرت امام احمد کا یہی مسلک ہے جب کہ بقیہ ائمہ کے نزدیک ایسی زمین کی ملکیت کے ثبوت کے لئے احیاء یعنی اس کو آباد کرنا شرط ہے جس کی وضاحت باب کے شروع میں کی جا چکی ہے اور یہ بالکل ظاہر ہے کہ دیوار کھینچنا احیاء یعنی آباد کرنے کے مفہوم میں داخل ہی نہیں ہے لہذا تینوں ائمہ کے مسلک کے مطابق اس حدیث کی تاویل یہ ہوگی کہ اس سے سکونت کے لئے دیوار کھینچنا مراد ہے
[24] Narrated Abu Musa (RA) in another version of Muslim: He (ﷺ) offered the Fajr prayer at daybreak when the people could hardly recognize one another.
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum Surah al-Baqarah ki 19wi ayat ki tafseer me chaar aur alfaaz ke maano ki tafseel sunn rahe the, aaj ke dars me hum lafz-e-Maut par doosra hissa sunenge.
Ya unn ki misal aisi hai jaise aasman se bade zor ki barish baras rahi hai, uss me andhere bhi hain, badalon ki garaj aur bijli (ki chamak) bhi, to ye bijli ke zor daar kadakne ki wajah se (darr kar) maut ke khauf se kano me apni ungliyan tthos li hain aur Allah kafiron ko har taraf se ghere huwe hai.
88. AL MAWT (Death) اَلْمَوْت ( م و ت ) 2:19 - Part 2
Lafz-e-Maut me jo ayatein aagay aa rahi hain, unn ka mutaleya karte hain;
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne, maut ke aane ki jagah,[1] aur waqt,[2] muqarrar kar diya hai.
Baaz log hote hain, jo agar koi hadesa ho jaye ya koi mara jaye, to ye kehte hain ke, agar hamara bas chalta to hum yahan aatay hi nahi. To aise log Rasoolullah (صلى الله عليه وسلم) ke zamane me bhi thay aur aise hi logon ko Allah (سُبْحَانَهُ وَتَعَالَىٰ) Surah aal-Imran ki 154wi ayat me jawab de rahe hain ke, “Aye Nabi (صلى الله عليه وسلم) inn se keh dijiye, …ke agar tum apne gharon me bhi hote to jin ki taqdeer me mara jana likha tha, wo apni apni qatal gahon ki taraf zaroor nikal aatay…”[3]
Phir Surah aal-Imran hi ki 145wi ayat me farmaya ke, “Aur kisi shakhs me taqat nahi ke Allah ke hukum ke baghair marr jaye, (Uss ne maut ka) waqt muqarrar kar rakha hai…”[4]
Phir Surah an-Nisa me farmaya ke, “Tum jahan kahin bhi raho, maut tum ko aa kar rahegi, chahe tum bade mazboot qilon me hi kyun na ho (yahan lafz-e-Buroojum Mushayyada aya hai) jis ke maane bade towers jo door se nazar aate hain ya baday baday mehlon ke ya kisi door kehkashan yani koi distant galaxy me hi kyun na raho…”[5]
Maut aa kar rahegi, “Aur...Allah hi ke paas (tum sab) ko simatt kar jana hai.”[6]
Aur Hume nahi maloom ke humari maut kis jagah hogi?[7] Lekin, hume hukum huwa hai ke, “...marna hai to Musalman hi marna.”[8]
Issi liye hamari ba-shaoor zindagi ka har lamha Islam par hona chahiye, kyun ke, hum nahi jaante ke hum kab marenge?
Acha,…, Duniya ki iss zindagi me bhi maujezon ke zariye Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne murdon ko zinda karke dikhaya,
Quran me Surah al-Baqarah me ata hai ke, ek shakhs ne ujdi huwi basti ko dekha to Allah (ربُّ الْعِزَّت) se sawal kiya ke inn murda logon ko aap kaise zinda karengay, to Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne usay maut dedi aur usay 100 saal tak murda rakha phir zinda kiya, aur poochha ke tum kitna arsa maut ki halat me rahay ho, to usay waqt ka andaza nahi tha, kehne laga ke ek din ya uss se bhi kum.[9]
Phir Surah aal-Imran me, Isa (عَلَيْهِ ٱلسَّلَام) ki nubuwwat ke saboot me jo maujeze dikhaye gaye, unn me murda shakhs ko Allah ke hukum se zinda kiya gaya.[10]
Phir jab insaan par maut taari hoti hai, jisay Quran ne Sakraat al-Maut kaha, jaisa insaan nashay ki halat me sar se paon tak be-qaaboo ho kar be-hosh ho jata hai, jab rooh qabz hone lagti hai tab bhi insaan sar se paon tak be-qaboo ho kar be-hosh honay lagta hai, jo ek aisi haqeeqat hai, jisay insaan zindagi bhar jhutlata rehta hai.[11]
To jab maut ki haqeeqat ka saamna insaan karta hai, uss waqt Allah ke Rasool yani uss ke bheje huwe Farishte, uss ki jaan nikaal lete hain ya uss ka jo nafs hai usay wapas le jaate hain aur uss me koi kotahi nahi karte.[12]
Phir Quran me Surah as-Sajdah me aata hai ke, “Aye Nabi (صلى الله عليه وسلم)! Aap keh dijiye ke, Malak al-Maut ya Maut ka farishta jo tum par muqarrar kiya gaya hai, tumhari roohen qabz kar leta hai, phir tum apne paalne walay malik ki taraf lautta diye jaoge”.[13]
“Aur kaash tum uss waqt dekh sakte, jab farishte kafiron ki jaanein nikaalte hain, unn ke muhon aur peetton par (koday aur hatauday) maarte huwe, aur kehte hain ab chakho jalne ke azab ka maza.”[14] …aur iss tarah na insaafi karne walon ko maut ki takleef bardasht karna parrhta hai.[15]
Aur doosri taraf, jab farishte nek logon ki rooh qabz karne aatay hain, aur wo Kufr aur Shirk se paak hotay hain, to kehte hain, “Salaamun Alaikum” yani tum par salamati ho aur kehte hain ke jo amal tum kiya karte thay unn ke badle me jannat me dakhil ho jao.[16]
Phir jin ka inteqaal ho jaata hai, Allah (سُبْحَانَهُ وَتَعَالَىٰ) Surah an-Naml me farmate hain ke, “Kuch shak nahi ke tum murdon ko baat nahi suna sakte…”[17]
Aur jo Allah ki raah me maare jaate hain, unn ke liye Surah al-Baqarah me farmaya ke, “...inn ke baare ye na kaho ke wo murda hain, balke wo zinda hain lekin tum nahi jaante, you do not understand.”[18] …Aur unhe Allah ki taraf se rizq mil raha hai.[19]
Ummat-e-Muslima me ye Murdon ko baat sunanay ka jo subject hai, wo bohot hi controversial subject hai.
Iss ko iss dars me cover karna mumkin nahi hai, In Sha Allah, maukha milne par ya Surah Naml ki ayat ki tafseer me hum iss ko bayan karenge.
To ye kurra-e-arz ya ye planet earth, wo jagah hai, jahan hum zindagi guzaarte hain aur yahin par hamari maut bhi waqay hoti hai, aur issi zameen se hume nikala jayega.[20]
Theek ussi tarah log Qiyamat ke din iss zameen se zinda ho kar nikalenge, jaise aasmaan se barish barasne ke baad jaise murda zameen se har qism ke phal aur mewe nikalte hain.[21]
Iss se pehle ke duroos me, hum ne suna ke, kis tarah log qabron se niklenge, unn ka hisab kitab hoga, nek log jannat me chale jayenge aur bure log dozaq me chale jayenge,
Phir Surah ad-Dukhan me jannatiyon ke baare me farmaya ke, “Aur wo pheli dafa ke marne ke siway, maut ka mazah nahi chakhenge…”[22]
Matlab ye hai ke, jannat me maut nahi hogi, ek hadith me aata hai ke, maut ko bakre ki shakal me laya jayega, jannati aur dozaqi uss manzar ko dekh rahe honge, aur maut ko zibah kar diya jayega…[23]
To aakhirat me sirf zindagi hi zindagi hogi, jisay Quran ne kuch iss andaaz me bayan kiya, “Aur ye duniya ki zindagi to sirf khel aur tamashay ke siway kuch nahi aur (hamesha ki) zindagi (jisay Quran ne al-Haiwaan kaha - hamesha zinda rehne ko) to (hamesha ki zindagi to) aakhirat ka ghar hoga, kash ye log samajhte.”[24]
Aur agar aakhirat me maut hi nahi hogi, to dozaq walon ka kya haal hoga, sonch kar dekhiye, isay Quran me kuch iss tarah bayan kiya gaya hai, “Yaqeenan, Jo shakhs apne paalne walay malik ke paas gunahgaar ho kar ya mujrim ho kar ayega, to uss ke liye jahannam hi hai, na wo uss me marega aur na hi jiyega.”[25]
Maut ko zibah kar diya gaya hai, to dozaq me na to kafir mar hi payenge, aur na unn ka azab kisi qadr kum kiya jayega, hum har ek na-shukre kafir ko aisa hi badla diya karte hain.[26]
To duniya me kitna fasad phailaoge, Musalmano ko takleef pahunchaoge, ghareeb, miskeen aur kumzor logon ko sataoge, jo karna hai kar lo. Lekin yaad rakho ke aakhirat me na to tumhe maut hi ayegi aur na tum ji hi paoge.[27]
Acha, Quran ke mutabiq ye jo Maut hai, wo wabasta hai;
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne inn dono ko banaya hai, Wohi zindagi deta hai, kyun ke, wo al-Muhyi hai, Zindagi dene wala. Aur Wohi maut bhi deta hai, kyun ke, wo al-Mumeet hai, Maut dene wala. Ye dono alfaaz Allah ke behtareen naamo me se do naam hain, al-Muhyi aur al-Mumeet.
Har cheez fana ho jayegi, siway Allah (ربُّ الْعِزَّت) ki zaat ke,[32]
Sirf Allah (سُبْحَانَهُ وَتَعَالَىٰ) hi hamesha se zinda hain, Kyun ke, Woh al-Hayy hain, Woh har waqt Ba-Shaoor hain aur har cheez par aur har jagah Unn ki tawajjoh hoti hai, Surah al-Baqarah me farmaya, “Aur mashriq aur maghrib sab Allah hi ke hain, to jidhar tum rukh karo, udhar Allah ki tawajjoh hai…”[33]
Fatah Muhammad Jalandhri sahab ne aur Hamare Ustad Dr. Anees ne, yahan tarjuma kiya ke, …tum jidhar bhi rukh karo, udhar Allah ki zaat hai.
Lekin ye tarjuma, Baaz Qurani ayaat aur ahadith-e-Nabawi (صلى الله عليه وسلم) ke khilaaf jata hai, tafseel bayan karne ki gunjaish nahi hai, lekin Meraj me aap (صلى الله عليه وسلم) aasmaano ke safar par le jaya gaya wahan Allah (صلى الله عليه وسلم) se mulaqat huwi, aur aap (صلى الله عليه وسلم) aasmaan ki taraf dekha karte thay aur ungli utthate thay, Allah ki taraf ishara karne ke liye.
To Allah ki tawajjoh har jagah hai…jab ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) khud Arsh se ooper hai, jaisa ke unn ki shaan hai.
Allah ke liye maut nahi hai, na Usay neend aati hai aur na oong, wo kabhi bhi apni kayenaat se be-tawajjoh ya mutaghafil nahi hota, aur na wo thak’ta hai, hamesha chaukas Allah (سُبْحَانَهُ وَتَعَالَىٰ) rehte hain.[34]
Zindagi aur Maut ka joda hai – pair hai, waise hi jaise
sach aur jhoot ka,
achai aur burai ka,
iss kayenaat me har cheez pairs me hai, jodon me hai, siway Allah ki zaat ke - Wohi Ek akela hai.
Ab yahan thoda ruk kar analyze karna ye hai ke,
Baaz log kehte hain ke, Maut ka bharosa nahi, na jaane kab aa jaye?
Theek issi tarah baaz log kehte hain ke, Zindagi ka bharosa nahi, pata nahi kab sath chhorrh jaye, jab ke Maut to bar-haq hai?
To sonch kar dekhiye, insaan iss zameen par kab se reh raha hai, aur yahan zinda rehne ke liye kya kya nahi kiya aur aaj bhi kar raha hai.
Lekin insaan abhi tak maut par qaboo nahi pa saka. Insaan ko samajh aa gaya hai ke, uss ke jism me ek rooh, ya nafs, ya soul hai jo chali jati hai to insaan marr jata hai.
To ye rooh na nikle, iss par uss ka koi bass nahi, lekin iss ka ye matlab nahi ke insaan iss ki koshish nahi kar raha hai.
Jo log ye samajhte hain ke, hum iss zameen par hamesha reh sakte hain, wo iss koshish me lagay huwe hain ke insaan ki zindagi 80 ya 90 saal se agay badhay.
Koi apna jism mehfooz karwa raha hai, ek Cryonics Institute hai jo 28,000 USD le kar insaan ke jism ko ya hamari body ko freeze kar raha hai, ye sonch kar ke jab jaan daalne wali technology insaan ijaad kar lega tab ye jism kaam ayega.[35]
To iss jhooti umeed me ke, insaan iss zameen par hamesha rahega, kuch log faida uttha kar logon se paise kama rahe hain. To iss qism ki aur bhi koshish insaan kar raha hai.[36]
Insaan ko Hhmesha zinda rehne ke liye, iss zameen ke golay ko bhi to hamesha qayem rehna hoga. Lekin scinece ke mutabiq, ye zameen kabhi na kabhi to khatam ho jayegi.
Quran bhi iss baat ko apne hi andaaz me bayan karta hai ke, Sooraj, chand aur ye sayyare, jis me zameen bhi shamil hai, ye sab kuch ek jagah jama kar diye jayenge. Lafz-e-as-Samaa me humne ye suna tha.
Ye Galaxy bhi khatam ho jayegi, aur uss se aagay badh kar ye kayenaat bhi khatam ho jayegi.[37]
To hamesha zinda rehne ka kya matlab hai?
Hamesha zinda rehne ka matlab ye hai ke, maut nahi ayegi, zindagi hi zindagi hogi.
Ye ek aise scale par baat ho rahi hai, jis level par insaan be bas hai, uss ke control me kuch nahi.
Quran me, Surah an-Nisa me aur deegar muqamat par aaya hai ke, aakhirat me hum hamesha zinda rahenge,[38]
To kya jannat aur dozaq koi aise universe me hai ke, wo kayenaat khatam hi nahi hogi, jannat aur dozaq me hum kaise hamesha zinda rahenge?
Pehli baat to ye hai ke, jaisa abhi humne hadith suni ke, Maut ko zibah kar diya jayega aur Jannati jannat me hamesha zinda rahenge aur dozaqi dozaq me hamesha zinda rahenge.
Doosri baat Kayenaat ke mutalliq ki hai, kya kayenaat jis me jannat aur dozaq hai, wo bhi hamesha rahegi ya nahi.
Iss ka jawab phir se Quran me diya gaya hai aur wo hamari rehnumayee karti hai, Surah Hud me farmaya ke, “Aur jo nek log honge, wo Jannat me rahenge hamesha hamesh, jab tak rahenge aasmaan aur zameen siway uss ke jo aap ka Paalne Wala Malik Chahe, ye aisi bakhshish hai, jo kabhi khatam nahi hogi”[39]
Aise hi dozakh walon ke baray me bhi farmaya, ke wo uss me rahenge, jab tak rahenge aasmaan aur zameen siway uss ke jo aap ka Paalne Wala Malik Chahe…[40]
Inn aayaat se mujhe ye samajh me aya ke, aasmaan aur zameen rahe ya na rahe, kayenaat ka jab waqt poora ho jayega, to doosri kayenaat me shift kar diya jayega, jaisa ke hume Amma Aisha ki hadith se pata chalta hai, to nayi kayenaat me Jannat, pehli kayenaat se zyada exciting hogi, kyun ke, jannat me Allah (سُبْحَانَهُ وَتَعَالَىٰ) darajaat buland karte chale jayenge aur ye silsila kabhi khatam nahi hoga.
Wallahu Alam…
Ahadith jo iss lafz par aaye hain, unn ka mafhoom aa raha hai;
Tirmidhi ki hadith, Rasoolullah (صلى الله عليه وسلم) ke inteqaal ke waqt aap ke paas pani ka ek pyala tha, jis me aap hath daalte aur aur apne chehre par masah karte, aur farmaate: Ya Allah! Maut ki sakhtiyon aur Maut ki takleef me meri madad farma.[41]
Amma Aisha farmati hain ke, “Ab main asaan maut par kisi se hasad nahi karoongi ke, maine Rasoolullah (صلى الله عليه وسلم) ko inteqaal ke waqt kaisi takleefein bardasht karte dekha hai.”[42]
Rasoolullah (صلى الله عليه وسلم) ke inteqaal ke baad, Abu Bakr (رضي الله عنه) ne aap ke chehre mubarak ko chooma.[43]
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, ek shakhs momin nahi ho sakta jab tak ke wo inn chaar cheezon ki gawahi na de:
Pehla; Allah ke siway koi ibadat ke layeq nahi,
Doosra; Rasoolullah (صلى الله عليه وسلم) Allah ke bheje huwe Nabi aur Rasool hain, jo haq ke saath bheje gaye,
Maut par iman lana hoga aur marne ke baad ki zindagi par iman lana hoga,
Bukhari aur Muslim ki muttafiq alaih hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya,
…Jab kisi momin ko maut aati hai, usay khush-khabri di jaati hai Allah (ربُّ الْعِزَّت) ki khushnoodi aur ehteraam ki, iss liye uss ko uss khush-khabri se zyada aur koi cheez pyari nahi hoti, jo uss ke saamne hai aur wo Allah se mulaqat ki khwahesh karta hai aur Allah uss se milna chahta hai,
Lekin jab kaafir maut ke qareeb pahunchta hai to usay, Allah ke azaab aur ghussay ki khabar di jaati hai, issi liye uss shakhs ko aiteraaz hota hai jo uss ke aagay hai, aur wo Allah se milne ki khwahesh nahi rakhta aur Allah uss se milna nahi chahta…[45]
Ek aur Muttafiq alaih hadith me, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Tum me se koi maut ki tamanna na kare, agar wo nek hai to shayed wo apne nek amaal me izafa karega aur agar wo gunahgaar hai to shayed wo tauba kar le (agar usay lambi umar di jaye).
Muslim wali hadith me ye alfaaz hain ke, na maut ki tamanna kare aur na hi maut ke aanay se pehle usay maange, kyun ke, jab wo marta hai to uss ke amaal khatam ho jaate hain, Yaqeenan, momin ki umar me izafa nahi hota magar acha hota hai.[46]
Bukhari aur Ibn Majah ki hadith me farmaya ke, agar usay maut ki tamanna karna hi ho to kahay: Aye Allah mujhe uss waqt tak zinda rakh jab tak zinda rehna mere liye acha ho aur jab maut mere liye behtar ho to mujhe maut de de.[47]
Jin amaal ka ek Momin ko maut ke baad bhi ajr milta rehta hai unn me,
Wo ilm jo uss ne sikhaya aur phailaya,
Ek acha beta jisay wo pichay chhorrh gaya,
Ya Quran ka ek nuskha jo uss ne bataur meeraas chhorrha,
Ya koi masjid jo uss ne banaya,
Ya ek ghar jo uss ne musafiron ke liye banaya tha,
Ya wo sadaqah jo uss ne apne maal me se diya jab wo zinda aur tandurust tha, jis ka usay marne ke baad bhi sawab milta rahega.[48]
Rasoolullah (صلى الله عليه وسلم) ne apne inteqaal se ek mahina pehle peshangoi ki ke, aap ke sathi, Sahaba (رضي الله عنهم) sau saal ke aakhir tak zinda nahi rahenge.[49]
11H me aap (صلى الله عليه وسلم) ka inteqaal huwa,[50] jo 632 eeswi hota hai.[51]
Aur jo aakhri sahabi, Abu Tufail Amir ibn Wathila ka inteqaal 110H me huwa,[52] wo aap (صلى الله عليه وسلم) ke 100 saal ke baad huwa. Baaz ulama ka khayal hai ke, inn ka inteqaal thoda pehle huwa,[53] beher haal 100 saal se zyada koi sahabi zinda nahi rahay, jaisa ke Rasoolullah (صلى الله عليه وسلم) ne peshangoi ki thi.
Nasai ki hadith, Sulah Hudaibiyah ke roz, jab Uthman-e-Ghani (رضي الله عنه) Makkah se wapas nahi aaye, to sahaba (رضي الله عنهم) ne Rasoolullah (صلى الله عليه وسلم) ke hath par bayt ki thi ke, wo Uthman (رضي الله عنه) ki maut ka badla lenge. To kisi ne sawal kiya ke, uss din Rasoolullah (صلى الله عليه وسلم) se kis baat ki qasam khaye thay, to Salamah bin al-Akwa (رضي الله عنه) ne farmaya ke, Maut ki qasam khaye thay.[54]
Yeh,..., sab to theek hai lekin, Hume kya karna hai, to hamare karne ke jo kaam hai unn me;
Tirmidhi aur Ibn Majah ki ahadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Lazzaton ko khatam kar dene wali Maut ko kasrat se yaad karte raho.[55]
Maut ko yaad rakhne ka tareeqa kya hai?
Muslim ki ek hadith me farmaya ke, Qabrastan ko jaya karo, ye tumhe maut ki yaad dilate rahenge.[56]
Tirmidhi ki ek aur lambi hadith me aya hai ke, Jab raat ka ek tihayi hissa guzar jata to, Rasoolullah (صلى الله عليه وسلم) utth kar bahar aatay aur logon ko agaah karte, Aye logo, Allah ko yaad karo, ar-Rajifah aa chuki hai,
ar-Rajifah kya hai? Ye pehla soor ka phooka jana hai, wo aa chuka hai,
Uss ke baad ar-Radifah bhi aa chuki hai,
ar-Radifah kya hai? Ye doosra soor ka phooka jana hai, wo bhi aa chuki hai,
Phir aap (صلى الله عليه وسلم) ailan karte, Maut unn tamam cheezon ke sath qareeb aa gayee hai, jo uss me shamil hai...[57]
Matlab maut qareeb hai aur qiyamat bhi qareeb hai, iss liye jo zindagi mili hai uss ka bhar-poor faida utthate huwe, Allah ko yaad karte raho…
Muslim ki ek hadith me, aap (صلى الله عليه وسلم) ne farmaya ke, dekho Allah se achi tawaqqo ya achi ummeed rakhay baghair na marna.[58]
Ab maut kab ayegi nahi maloom, to hamesha Allah se achi ummeed rakhna.
Auratein jo kisi ke inteqaal par pukara karti hain ya seena peett kar roti hain ya apne chehron ko nochti hain, agar wo marne se pehle tauba nahi karti to, Qiyamat ke din unhe pighle huwe taambe ke kapde pehnaye jayenge…[59] Yani molten copper ke kapde honge, to jism ko jhulsa denge…
Lekin iss ke doosri taraf, ek nawase ki maut par aap (صلى الله عليه وسلم) ki aankhon se aansoo behne lagay, iss par sahaba (رضي الله عنهم) ne poochha ke aap bhi ro rahay hain? Rasoolullah (صلى الله عليه وسلم) ne farmaya, ye rehmat hai, jo Allah ne apne bandon ke dilon me rakhi hai aur Allah apni rehmat unn bandon ko deta hai jo Raheem hain, reham karne walay, taras khaane walay hain.[60]
Phir Rasoolullah (صلى الله عليه وسلم) ne farmaya, jo koi har farz namaz ke baad ayat al-Kursi parrhe, usay jannat me dakhil honay se maut se siway koi cheez nahi rokti.[61] To hume kya karna hai, har farz namaz ke baad ayat al-Kursi parrhna chahiye.
Ek muttafiq alaih hadith me, farmaya Rasoolullah ne ke, “Maut ek khaufnaak cheez hai, iss liye jab tum janaze ko dekho to khade ho jao,[62] chahe wo kisi yahoodi ka janaza hi kyun na ho.
Bukhari aur Muslim ki ek aur hadith me, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Kalonji me har bimari ka ilaaj hai, siway maut ke.[63]
Hum jab bhi kisi bimari ka shikaar hote hain, to doctor ke paas bhagte hain, hume kabhi ye hadith yaad nahi aati ke, kalonji me itne faide hain, uss ka istemaal hum nahi karte.
To hume kya karna chahiye, kalonji ko istemaal karte rahe, food suplement ki tarah istemaal kare, iss se immunity badhti hai.
Takay bimariyon se bache rahe.n
Tirmidhi ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Aqalmand shakhs wo hai, jo apne aap ka muhasaba kare, yani apna hisab khud le aur nek amal kare maut ke aane se pehle,...[64]
To hume apne aap ka hisab khud lete rehna chahiye, kahin koi aisa amal to nahi kar rahe hain ke, Allah naraz ho jaye,
Bataiyye, Hum me se kaun ye kaam kar raha hai?
Sab se ooper iss me haram kamo ka karna hai,
kisi bhi qaum ko tabah karna hai, to usay sood me mubtala kar do, na behas karne ki zaroorat hai, na fuaj bhejne ki zaroorat hai, wo qaum khud-ba-khud tabahi ki taraf khud hi chali jayegi.
Kya humne apne aap par haram ko halal nahi kar liya hai?
Kya hum apna jaiza le rahe hain,..., ya nahi? Ye har koi apne baare me khud sonch le.
Aur agar nahi kar rahe hain, to Rasoolullah (صلى الله عليه وسلم) ne agay farmaya ke, Bewaqoof shakhs wo hai, jo apni khwaheshaat ke taabe ho jaye, aur Allah se apni ghalat khwaheshat ki takmeel ki dua kare.[65]
Matlab ye ke, jo apne amaal ka hisab khud na le, wo bewaqoof hai, aap (صلى الله عليه وسلم) ne farmaya,
Aur iss par, Allah se apni bekar khwaheshaat ko poora karne ki dua kare, aur agar Allah apni hikmat se usay wo na de, kyun ke, Allah behtar jaante hain ke, jo cheez wo maang raha hai, wo uss ke liye achi nahi hai aakhirat ke aetebaar se.
To hum samajhte hain ke, hamari dua’en qabool nahi ho rahi hain.
To aqalmandi ka kaam kare aur apna khud jaiza le.
Phir Nasai ki hadith me farmaya ke, Momin apne maathay par paseena le kar marta hai.[66]
Matlab ye hai ke, zindagi bhar wo koshish karta rehta hai, Allah ki raah me, zindagi ke har shobay me mehnat karta hai.
Karne wale kaamo me se ek kaam ye hai ke, insaan sadaqa deta rahe, kyun ke, usay pata nahi ke uss ki maut kab aane wali hai,
Issi liye aap (صلى الله عليه وسلم) ne farmaya ke, Aadmi ka apni zindagi me sadaqa karna behtareen amal hai, jab ke wo sehatmand hai aur uss ki mutthi band hai, aur usay dar hai ke wo ghareeb ho jayega aur ummeed hai ke wo ameer ho jayega, sadaqah ko itna nahi taalna chahiye ke wo marne ke qareeb ho aur jab kahe ke, itna fulan ko dedo aur utna fulan ko dedo, jab ke wo cheezen uss ke rishtedaaron ki ho hi gayee ho.[67]
Matlab ke maut ke waqt uss ka raha hi kya, wo to uss ke warison ka ho gaya, ab sadaqa de kar kya faida.
Ek aur hadith me farmaya ke, Maut ke waqt sadaqa dene wala ya ghulam azad karne wala aisa hai, jaisa ke kisi aise shakhs ko tohfa dena jiske paas zaroorat se zyada ho.[68]
Abu Said al-Khudri (رضي الله عنه) ne inteqaal se pehle naye kapde pehne, aur kaha ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Qiyamat ke din log unn kapdo me utthaye jayenge, jis me unn ka inteqal huwa.[69]
Maut se pehle kalima yaad aana bohot badi baat hai, jis kisi ko ye naseeb ho jaye to wo aisa hai, jis se amaal roshan ho jaate hain aur uss ka jism aur rooh ko aram milta hai maut ke waqt.[70]
Bukhari aur Muslim ki ek aur hadith, Amma Aisha farmati hain ke, Rasoolullah (صلى الله عليه وسلم) ke inteqaal se pehle aap ye dua kar rahe thay, “Subhan Allahi wa Bihamdihi, Astaghfirullah wa atubu ilaih”[71]
Mustarak ala Sahihain me Hakim ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Maut Momin ke liye tohfa hai.[72] Baihaqi aur Razin ki ahadith me aya hai ke, Maut ka achanak aa jana, ek kafir ke liye saza hai aur ek momin ke liye rehmat hai.[73]
Ab ek aur analysis ye karna hai ke, agar maut nahi hoti to kya hota?
Sonch kar dekhiye to, maut bhi ek nemat hai,
Adam (عَلَيْهِ ٱلسَّلَام) se le kar ab tak tamam insaniyat zinda hoti, Our World in Data Website ke mutabiq, kuch 108 Billion insaan iss ru-e-zameen par rah chukay hain.[74] Jis me se aaj 2024 me 8.121 Billion ke population tak hum pahunch gaye,[75]
Itne logon ka khana, pani, dawa, ilaaj, unn ke ghar, toilet ka intezaam, kaise ho pata?
Baaz bimariyon me tadap rahay hote, aur unhe maut bhi naseeb nahi hoti, 100 Billion budhay logon ka khayal 8 billion log kaise rakh paate?
Ye to sirf insaano ki baat ho rahi hai, tamam jaandaron ki baat karenge to 8.7 million qism ke jaandaar is zameen par rahe hain,[76] jis me se 99% khatam ho chuke hain, extinct ho gaye hain.[77]
Ab jo jaandaar hume nazar aa rahe hain wo sirf ek percent hai, to ye sab cheezen zinda hoti to iss zameen ki kya halat hoti.
Hum sonch bhi nahi sakte.
Jaisa ke Allah ke Rasool (صلى الله عليه وسلم) ne farmaya Maut ek Tohfa hai.
Aur Allah (ربُّ الْعِزَّت) ne har cheez ko balance kiya hai, Zindagi bhi banayi aur Maut bhi banayi, aur issi me hum sab ki bhalayi hai.
Iss duniya ki zindagi ko sab kuch samajhna, ye Shaitan ka kaarnama hai, jo hume iss dokhe me rakha huwa hai ke, hum hamesha hamesh zinda reh payenge.
Ye sonchna ke, Zameen khatam ho jayegi to hum doosre planets par chale jayenge, aaj insaan ko koshish Mars ko rehne ke qabil banane ki hai, kyun ke, hum ye samajh rahe hain ke hum udhar chale jayenge, Solar System khatam ho jayega to hum doosre sitaron ke planets par reh lenge ya kisi doosri kehkasha.n me ya doosri galaxy me chale jayenge, ye sirf ek dhokha hai,
Lekin Haqeeqat to ye hai ke, jaisa ke Quran kehta hai ke, tum jahan kahin bhi ho, maut tum ko aa kar rahegi.
Iss par insaano ka control nahi hai, Allah aur uss ke farishton ka control hai, aur wo koi chook ya koi kotahi iss mamele me nahi karte.
To ye tha Lafz-e-Maut ka doosra hissa, Yahan Dars rok denge, next Saturday In Sha Allah Surah al-Baqarah ki tafseer agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
[23] Narrated Abu Sa`id Al-Khudri: Allah's Messenger (ﷺ) said, "On the Day of Resurrection Death will be brought forward in the shape of a black and white ram. Then a call maker will call, 'O people of Paradise!' Thereupon they will stretch their necks and look carefully. The caller will say, 'Do you know this?' They will say, 'Yes, this is Death.' By then all of them will have seen it. Then it will be announced again, 'O people of Hell !' They will stretch their necks and look carefully. The caller will say, 'Do you know this?' They will say, 'Yes, this is Death.' And by then all of them will have seen it. Then it (that ram) will be slaughtered and the caller will say, 'O people of Paradise! Eternity for you and no death O people of Hell! Eternity for you and no death."' Then the Prophet, recited:-- 'And warn them of the Day of distress when the case has been decided, while (now) they are in a state of carelessness (i.e. the people of the world) and they do not believe.' (19.39)
Abu Sa'id reported Allah's Messenger (ﷺ) as saying: Death would be brought on the Day of Resurrection. in the form of a white-coloured ram. Abu Kuraib made this addition: Then it would be made to stand between the Paradise and the Hell. So far as the rest of the hadith is concerned there is perfect agreement (between the two narrators) and it would be said to the inmates of Paradise: Do you recognise this? They would raise up their necks and look towards it and say: Yes, ' it is death. Then it would be said to the inmates of Hell-Fire.. Do you recognise this? And they would raise up their necks and look and say: Yes, it is death. Then command would be given for slaughtering that and then it would be said: O inmates of Paradise,, there is an everlasting life for you and no death. And then (addressing) to the inmates of the Hell-Fire, it would be said: O inmates of Hell-Fire, there is an everlasting living for you and no death. Allah's Messenger (may peace be upon him) then recited this verse pointing with his hand to this (material) world:" Warn them, this Day of dismay, and when their affairs would be decided and they would be un- mindful and they believe not" (xix. 39).
[41] Aishah narrated: "I saw the Messenger of Allah while he was dying. He had a cup with water in it, he put his hand in the cup then wiped his face with the water, then said: 'O Allah! Help me with the throes of death and the agony of death.'"
[42] 'A’isha said: "No more will I envy anyone for an easy death now that I have seen how the Messenger of Allah (Allah bless him and give him peace) suffered in his passing.”
حَدَّثَنَا الْحَسَنُ بْنُ الصَّبَّاحِ الْبَزَّازُ، قَالَ: حَدَّثَنَا مُبَشِّرُ بْنُ إِسْمَاعِيلَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْعَلاءِ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ، عَنْ عَائِشَةَ، قَالَتْ: لا أَغْبِطُ أَحَدًا بَهَوْنِ مَوْتٍ بَعْدَ الَّذِي رَأَيْتُ مِنْ شِدَّةِ مَوْتِ رَسُولِ اللهِ صلى الله عليه وسلم. قال أبو عيسى: سألت أبا زرعه فقلت له: من عبد الرحمن بن العلاء هذا؟ فقال: هو عبد الرحمن بن العلاء اللجلاج.
[43] A’ishah (RAA) reported That Abu Bakr kissed the Prophet (ﷺ) after he had died.’ Related by Al-Bukhari.
وَعَنْهَا { أَنَّ أَبَا بَكْرٍ اَلصِّدِّيقَ - رضى الله عنه - قَبَّلَ اَلنَّبِيَّ - صلى الله عليه وسلم -بَعْدَ مَوْتِهِ } رَوَاهُ اَلْبُخَارِيُّ - صحيح. رواه البخاري (8/146-147 و 10/166/فتح).
[44] ‘Ali reported that God’s messenger said, “A man is not a believer till he believes in four things : he must testify that there is no god but God and that I am God’s messenger whom He sent with the truth ; he must believe in death and in the resurrection after death; and he must believe in the divine decree." [Tirmidhi and Ibn Majah]
[45] ‘Ubada b. as-Samit reported God's messenger as saying, "If anyone wishes to meet God, God wishes to meet him; but if anyone does not wish to meet God, God does not wish to meet him.” When ‘A'isha or one of his wives said she did not want to die, he replied, "That is not what I mean; but when death comes to a believer he is given glad tidings of God’s good pleasure and regard, so nothing is dearer to him than what lies before him, and he wishes to meet God and God wishes to meet him. But when an infidel approaches death he is given tidings of God’s punishment and chastisement, so nothing is more objectionable to him than what lies before him, and he does not wish to meet God and God does not wish to meet him.” In ‘A’isha's version it says that death precedes the meeting with God. [Bukhari and Muslim]
[46] Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, "None of you should wish for death. If he is righteous, perhaps he may add to (his) good works, and if he is a sinner, possibly he may repent (in case he is given a longer life)." [Al-Bukhari]
In Muslim, Abu Hurairah (May Allah be pleased with him) reported : Messenger of Allah (ﷺ) said, "Let none of you wish for death, nor he ask for it before it comes to him, because when he dies, his actions will be terminated; certainly the age of a (true) believer does not add but good."
عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: “لا يتمن أحدكم الموت إما محسناً فلعله يزداد، وإما مسيئاً فلعله يستعتب” ((متفق عليه)) .وهذا لفظ البخاري
وفى رواية لمسلم عن أبي هريرة رضي الله عنه عن رسول الله صلى الله عليه وسلم قال: “لا يتمن أحدكم الموت، ولا يدع به من قبل أن يأتيه، إنه إذا مات انقطع عمله، وإنه لا يزيد المؤمن عمره إلا خيراً”.
[47] It was narrated from Anas that the Messenger of Allah (ﷺ) said: “None of you should wish for death because of some harm that befalls him. If he must wish for death, let him say: ‘O Allah, keep me alive so long as living is good for me and cause me to die when death is good for me.’”
حَدَّثَنَا عِمْرَانُ بْنُ مُوسَى اللَّيْثِيُّ، حَدَّثَنَا عَبْدُ الْوَارِثِ بْنُ سَعِيدٍ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ صُهَيْبٍ، عَنْ أَنَسٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ : " لاَ يَتَمَنَّى أَحَدُكُمُ الْمَوْتَ لِضُرٍّ نَزَلَ بِهِ فَإِنْ كَانَ لاَ بُدَّ مُتَمَنِّيًا الْمَوْتَ فَلْيَقُلِ : اللَّهُمَّ أَحْيِنِي مَا كَانَتِ الْحَيَاةُ خَيْرًا لِي وَتَوَفَّنِي إِذَا كَانَتِ الْوَفَاةُ خَيْرًا لِي " .
[48] Abu Huraira reported God’s messenger as saying, “Among the actions and good deeds for which a believer will continue to receive reward after his death are knowledge which he taught and spread, a good son whom he left behind, or a copy of the Qur'an which he left as a legacy, or a mosque which he built, or a house which he built for the traveller, or a stream which he caused to flow, or a sadaqa which he gave from his property when he was alive and well, for which he will continue to receive reward after his death.” Ibn Majah transmitted it, and also Baihaqi in Shu'ab al-iman.
[49] Jabir b. 'Abdullah reported: I heard Allah's Messenger (ﷺ) as saying this one month before his death: You asked me about the Last Hour whereas its knowledge is with Allah. I, however, take an oath and say that none upon the earth, the created beings (from amongst my Companions), would survive at the end of one hundred years.
[54] It was narrated that Yazid bin Abi 'Ubaid said: "I said to Salamah bin Al-Akwa': 'What pledge did you make to the Prophet on the Day of Al-Hudaibiyyah?' He said: 'For death."'
أَخْبَرَنَا قُتَيْبَةُ، قَالَ حَدَّثَنَا حَاتِمُ بْنُ إِسْمَاعِيلَ، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ، قَالَ قُلْتُ لِسَلَمَةَ بْنِ الأَكْوَعِ عَلَى أَىِّ شَىْءٍ بَايَعْتُمُ النَّبِيَّ صلى الله عليه وسلم يَوْمَ الْحُدَيْبِيَةِ قَالَ عَلَى الْمَوْتِ .
[55] Abu Huraira reported God’s messenger as saying, “Keep much in your remembrance the cutter off of delights, i.e., death.” [Tirmidhi, Nasa'i and Ibn Majah transmitted it]
[56] Abu Huraira said that the Prophet visited his mother’s grave and wept and caused those around him to weep. He then said, "I asked my Lord's permission to pray for forgiveness for her, but I was not allowed; I then asked His permission to visit her grave and I was allowed; so visit graves, for they make one mindful of death.” [Muslim transmitted it]
[57] Ubayy bin Ka'b (May Allah be pleased with him) reported: When one- third of the night would pass, Messenger of Allah (ﷺ) would get up and call out, "O people, remember Allah. The Rajifah (i.e., the first Blowing of the Trumpet which will shake the whole universe and thus cause all life to cease) has come, followed by Ar-Radifah (i.e., the second Blowing of the Trumpet which will restore life and thus mark the Resurrection Day). Death has approached with all that it comprises. Death has approached with all that it comprises." I said: "O Messenger of Allah (ﷺ), I frequently invoke Allah to elevate your rank. How much of my supplications should I devote to you?" He said, "You may devote as much as you wish." When I suggested a quarter, he said, "Do whatever you wish, but it will be better for you if you increase it." I suggested half, and he said, "Do whatever you wish, but it will be better for you if you increase." I suggested two- thirds, and he said, "Do whatever you wish but it will be better for you if you increase it." I said, "Shall I devote all my supplications invoking Allah to elevate your rank?" He said, "Then you will be freed from your worries and your sins will be forgiven." [At- Tirmidhi, who classified it as Hadith Hasan].
وعن أبي بن كعب رضي الله عنه: كان رسول الله صلى الله عليه وسلم: إذا ذهب ثلث الليل، قام فقال: "يا أيها الناس اذكروا الله، جاءت الراجفة، تتبعها الرادفة، جاء الموت بما فيه، جاء الموت بما فيه” قلت: يا رسول الله إنى أكثر الصلاة عليك، فكم أجعل لك من صلاتى؟ قال: “ما شئت” قلت: الربع؟ قال: “ما شئت، فإن زذت فهو لك” قلت: فالنصف؟ قال: ما شئت فإن زذت فهو لك قلت ” فالثلثين؟ قال: ما شئت فإن زدت فهو خير لك” قلت: أجعل لك صلاتى كلها؟ قال: “إذا تكفى همك، ويغفر لك ذنبك” ((رواه الترمذى وقال: حديث حسن)).
[58] Jabir said he heard God’s messenger say three days before his death, “See that none of you dies without having good expectations from God.” [Muslim transmitted it]
[59] Abu Malik Al-Ash'ari (May Allah be pleased with him) said: The Messenger of Allah (ﷺ) said, "If the wailing woman does not repent before she dies, she will be made to stand on the Day of Resurrection wearing a garment of pitch and a garment of scabies (Allah knows the nature thereof)." [Muslim].
وعن أبي مالك الأشعري رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : "النائحة إذا لم تتب قبل موتها تقام يوم القيامة وعليها سربال من قطران، ودرع من جرب" ((رواه مسلم)).
[60] Usamah bin Zaid (May Allah be pleased with him) reported: A grandson (child of the daughter) of the Messenger of Allah (ﷺ) was presented to him while the child was at his last breath. Tears began to flow from the eyes of the Messenger of Allah (ﷺ). Sa'd said to him: "What is this, O Messenger of Allah?" He (ﷺ) said, "It is mercy which Allah has placed in the hearts of his salves. Allah bestows His Mercy on the merciful among His slaves." [Al-Bukhari and Muslim].
وعن أسامة بن زيد رضي الله عنهما أن رسول الله صلى الله عليه وسلم رفع إليه ابن ابنته وهو في الموت، ففاض عينا رسول الله صلى الله عليه وسلم فقال له سعد: ما هذا يا رسول الله؟! قال: "هذه رحمة جعلها الله تعالي في قلوب عباده الرحماء" ((متفق عليه)) .
[61] 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.” [Sunan an-Nasāʾī al-Kubrā, no. 9848, and al-Ṭabarānī, no. 7532]
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.
[62] Jabir said that when a funeral passed by God’s messenger stood up [to show respect] and they stood up along with him. They told him it was a Jewish funeral and he replied, “Death is a fearful event, so when you see a funeral stand up.” [Bukhari and Muslim]
[63] Aba Huraira told of hearing God’s messenger say: “Nigella seed is a remedy for every disease but sam.” Ibn Shihab said sant is death and the nigella seed is shuniz.* [Bukhari and Muslim] (* Taj al-’arus says this is a Persian word which came to be used by Arabs. It indicates a seed of a species of nigella)
[64] Shaddad bin Aus (May Allah be pleased with him) reported: The Prophet (ﷺ) 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)).
[67] Abu Sa'id al-Khudri reported God’s messenger as saying, “It is better for a man to give a dirham as sadaqa during his lifetime than to give a hundred at the time of his death.” [Abu Dawud transmitted it]
Abu Huraira reported that there came a person to the Messenger of Allah (ﷺ) and said: Messenger of Allah, which charity is the best? Upon this he said: That you should give charity (in a state when you are) healthy and close-fisted, one haunted by the fear of poverty, hoping to become rich (charity in such a state of health and mind is the best). And you must not defer (charity to such a length) that you are about to die and would he saying: This is for so and so, and this is for so and so. Lo, it has already come into (the possession of so and so).
[68] Abud Darda’ reported God’s messenger as saying, “One who gives sadaqa or who frees a slave at the time of his death is like one who gives gifts when he has more than enough.” [Ahmad, Nasa’i, Darimi and Tirmidhi transmitted it, and Tirmidhi said it is sahih]
[69] When Abu Sa'id al-Khudri was about to die he called for new clothes and put them on, then said he had heard God’s messenger say, “The dead will be resurrected in the clothes in which he died." [Abu Dawud transmitted it]
[70] It was narrated from Yahya bin Talha that : his mother Su'da Al-Murriyyah said: "Umar bin Khattab passed by Talhah, after the Messenger of Allah(ﷺ) had died, and said: 'Why do you look so sad? Are you upset because your cousin has been appointed leader?' He said: 'No, but I heard the Messenger of Allah(ﷺ) say: "I know a word which no one says at the time of death but it will be light in his record of deeds, and his body and soul will find comfort in it at the time of death," -but I did not ask him about it before he died.' He ('Umar) said: ' I know what it is. It is what he wanted his uncle (Abu Talib) to say, and if he had known anything that would be more effective in saving him, he would have told him to say it.'"
حَدَّثَنَا هَارُونُ بْنُ إِسْحَاقَ الْهَمْدَانِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الْوَهَّابِ، عَنْ مِسْعَرٍ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، عَنِ الشَّعْبِيِّ، عَنْ يَحْيَى بْنِ طَلْحَةَ، عَنْ أُمِّهِ، سُعْدَى الْمُرِّيَّةِ قَالَتْ مَرَّ عُمَرُ بِطَلْحَةَ بَعْدَ وَفَاةِ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ فَقَالَ مَا لَكَ مُكْتَئِبًا أَسَاءَتْكَ إِمْرَةُ ابْنِ عَمِّكَ قَالَ لاَ وَلَكِنْ سَمِعْتُ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ يَقُولُ " إِنِّي لأَعْلَمُ كَلِمَةً لاَ يَقُولُهَا أَحَدٌ عِنْدَ مَوْتِهِ إِلاَّ كَانَتْ نُورًا لِصَحِيفَتِهِ وَإِنَّ جَسَدَهُ وَرُوحَهُ لَيَجِدَانِ لَهَا رَوْحًا عِنْدَ الْمَوْتِ " . فَلَمْ أَسْأَلْهُ حَتَّى تُوُفِّيَ . قَالَ أَنَا أَعْلَمُهَا هِيَ الَّتِي أَرَادَ عَمَّهُ عَلَيْهَا وَلَوْ عَلِمَ أَنَّ شَيْئًا أَنْجَى لَهُ مِنْهَا لأَمَرَهُ .
[71] 'Aishah (May Allah be pleased with her) reported: Prior to his demise, the Messenger of Allah (ﷺ) used to supplicate frequently: Subhan Allahi wa bihamdihi; Astaghfirullaha wa atubu ilaihi (Allah is free from imperfection, and I begin with praising Him. I beg forgiveness from Allah and I turn to Him in repentance." [Al-Bukhari and Muslim].
وعن عائشة رضي الله عنها قالت: كان رسول الله صلى الله عليه وسلم يكثر أن يقول قبل موته "سبحان الله وبحمده، أستغفر الله، وأتوب إليه" ((متفق عليه)).
[72] ‘Abdallah b. ‘Amr reported God’s messenger as saying, ‘‘The gift to a believer is death.”( i.e. death is the means by which he gains an introduction to the delights of paradise.) [Baihaqi transmitted it in Shu'ab al-iman]
وَعَن عبد الله بن عَمْرو قَالَ ك قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «تُحْفَةُ الْمُؤْمِنِ الْمَوْتُ» . رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيمَان - حكم: لم تتمّ دراسته (الألباني)
[73] ‘Ubaidallah b Khalid reported God’s messenger as saying, “Sudden death is an act of punishment out of anger.” Abu Dawud transmitted it. [Baihaqi in Shu'ab al-iman and Razin in his book made an addition, saying “An act of punishment out of anger for the infidel and a mercy for the believer.”]
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum Surah al-Baqarah ki 19wi ayat ki tafseer me chaar alfaaz ke maano ki tafseel sunn rahe the, aaj ke dars me 19wi ayat ki tafseer aagay sunenge.
Ya unn ki misal aisi hai jaise aasman se bade zor ki barish baras rahi hai, uss me andhere bhi hain, badalon ki garaj aur bijli (ki chamak) bhi, to ye bijli ke zor daar kadakne ki wajah se (darr kar) maut ke khauf se kano me apni ungliyan tthos li hain aur Allah kafiron ko har taraf se ghere huwe hai.
Iss ayat ke gyara alfaaz me se hum 6 alfaaz ke maane sunn chuke hain, Sayyib, Sama’a, Ra’ad, Barq, Ja’ala, Asaabiahum, aur aaj Aazanihim, Sawaiq, Hazara, aur Lafz-e-Maut ka pehla hissa sunenge.
Iss ayat ka saatwa aur Surah al-Fatiha se parrhne ki tarteeb ka Lafz number 85, Aazaanihim hai.
Hamare ustad Dr. Mir Aneesuddin Sahab, apni kitab “Explanatory Dictionary of the Holy Quran” me likhte hain ke, Lafz-e-Aazaanihim ka root ya maddah (ا ذ ن) hai jis ke maane hain, “Unn ke Kaan”.
Hum apne kaano se sunte hain, ye haqeeqat na sirf hum jaante hain, balke rozana hum mehsoos karte hain. Iss sachhai ke zariye Allah (ربُّ الْعِزَّت) mushrikon ko challenge kar rahe hain ke,
“Yaqeenan, jin ko tum Allah ke siway pukaarte ho, wo tumhari tarah ke hi log hain, (acha agar tum apne daawe me sacche ho) to zara unn ko pukaaro aur dekho ke wo jawab dete hain (ya nahi),[1]
Kya unn ke paa.on hain jin se wo chalte hain? Ya haath hain jin se wo pakde.in? Ya aankhe.n hain jin se dekhe.n? Ya kaan hain jin se sunay? Aye Nabi (صلى الله عليه وسلم) aap keh dijiye ke, pukaar lo apne sab shareekon ko aur Mere khilaaf chaale.n chalo (jo chal sakte ho) aur mujhe koi mohlat na do (phir dekho ke wo mera kya kar sakte hain).[2]
To inn ayaat se saaf zahir ho raha hai ke, jis haqeeqat ko hum jaante hain, maante hain aur mehsoos karte hain, uss haqeeqat ko Quran bhi endorse kar raha hai ke, hum apne kaano se sunte hain.
Lekin, jab iss haqeeqat par parda parrh jaye aur kaano me bhari-pan ho, jaisa ke Surah Luqman ki 7wi ayat me aya hai ke, “Aur jab uss ko hamari ayatein sunai jaati hain to, akad kar muh pher leta hain, goya unn ko suna hi nahi, jaise unn ke kaano me bojh hai, to Aye Nabi (صلى الله عليه وسلم)! Aap uss shakhs ko dardnaak azaab ki khush-khabri suna dijiye.”[3]
Ye bojh aisa hai jaise, koi filter ho jo achhai se door kar de, matlab ye hai ke kaan hone ke bawajood na baat ko suna aur na maana, iss ko Quran ne kuch iss tarah bayan kiya hai ke, “Aur humne bohot se jinn aur ins ko dozaq ke liye paida kiya hai, kyun ke, unn ke dil hain lekin unn se samajhte nahi aur unn ki aankhein hain magar unn se dekhte nahi aur unn ke kaan hain, par unn se sunte nahi, they are like cattle, ye log char-paayon ki tarah hain, balke unn se bhi zyada bhatke huwe hain, yehi wo log hain jo ghaflat me paday huwe hain.”[4]
Nuh (عَلَيْهِ ٱلسَّلَام) ki qaum ko jis sailab me dubo diya gaya, uss waqiye ka zikr karte huwe farmaya ke, “...Hum ne tumhe kashti me sawar kara liya, takay iss waqiye ko tumhare liye yaad gaar banaye.n aur yaad rakhne walay kaan, usay yaad rakhe.n”,[5]
Iss ayat se pata chala ke, jo kuch hum sunte hain wo hamare dimagh par record ho jata hai,
Aur Qiyamat ke din ya to ye hamare khilaaf gawahi dega ya hamare haq me gawahi dega.[6]
Aur hum raat ko sotay hi,…, jab hain, jab hamare sunne ki salahiyat le li jaye,[7]
Iss ka matlab ye hai ke, hum Allah ki marzi se hi so paate hain.
Aur baaz waqt aisa hota hai ke, thakay huwe honay ke bawajood neend nahi aati aur har qism ki awaz hum sunte rehte hain, koshish karne par bhi hum so nahi paate.
Ahadith jo iss lafz par aaye hain, unn ka mafhoom aa raha hai;
Abu Dawood aur Ahmad ki ahadith, Bakre ki aankh aur dono kaano ko dekh kar khareedo,
Aap (صلى الله عليه وسلم) ne farmaya, ek aankh ke andhay janwar ki qurbani na karo,
Aur na aise janwar ki qurbani jis ke kaan cheere huwe hon ya jis me koi surakh ho,...[16]
To yahan Lafz-e-Uzun ke maane kaan ke aaye hain, jis me ek aur mash’hoor hadith milti hai;
Ek shakhs ke baare me aap (صلى الله عليه وسلم) ko bataya gaya, jo raat bhar sota raha aur subah me uttha,
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, wo aisa shakhs hai jis ke kaan me Shaitan ne peshaab kiya hai.[17]
Lafz-e-Azina aya hai, iss muttafiqun alaih hadith me, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne koi aisi cheez nahi suni, jis tarah wo ek Nabi ko sunta hai jo Quran ko ache lehan me tilawat kare.
Ye ek matlab ulama lete hain aur doosra matlab ye hai ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne koi cheez nahi qabool ki, jis tarah wo ek Nabi ke amaal ko qabool karta hai jo Quran ke zariye gunahon se azad ho gaye hon.[18]
Teesra matlab ye bhi hai ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne kisi ko itni ijazat (permission) nahi diya, jitna ke Rasool Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko diya, (ke) Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) Quran se kitna mutmain (ya itmenaan) mein hai,
yani Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne sari ijazatein dene ke bawjood har baar ye dekh kar khush hote hain ke Rasool Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) kis qadar Quran se mutmain hai aur itmenaan mein hai, Wallahu Aalam
Lekin, ek aur Muttafiqun alaih hadith me farmaya ke, “Allah (سُبْحَانَهُ وَتَعَالَىٰ) kisi cheez ko uss qadr tawajjoh se nahi sunta, jitni tawajjoh se kisi nabi ki tilawat sunta hai, jo sureeli awaaz ke saath tilawat karta hai.[19]
To Chohti baat, Abu Dawood ki ek aur hadith, jis me aya hai ke, jis kisi ne Quran ko achi awaaz se na parrhe, wo hum me se nahi. Abdul Jabbar jo iss hadith ke rawiyon me se hain, Ibn Abu Mulaykah se poochte hain, Ya Abu Muhammad, aise shakhs ke baare mein aap ka kya khayal hai jiski awaz achi nahi hai, toh Abu Mulaykah ne farmaya ke wo jitna ziyada se ziyada ho sake achi awaz mein tilawat kare.[20]
Lafz-e-Izn aya hai, ijazat lene ke maano me, to aap (صلى الله عليه وسلم) ne farmaya ke, “… ku.nwari ladkiyon se unn ki ijazat lena zaroori hai shadi karne se pehle, unn ki ijazat unn ki khamoshi hoti hai”[21]
Lafz-e-Azaan bhi issi root se hai, Tirmidhi aur Abu Dawood ki ahadith me ata hai ke, Rasoolullah (صلى الله عليه وسلم) ne al-Hasan bin Ali (رضي الله عنهما) ke kaan me azaan di, jab Fatima (رَضِيَ ٱللَّٰهُ عَنْها) ne unhe janam diya.[22]
To ye thi ahadith ki summary, maano ke lehaz se, warna 600 se zayed ahadith iss lafz par maujood hain aur maane repeat ho rahe hain.
Iss ayat ka aatthwa lafz aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 86, as-Sawaiq hai.
Lafz-e-Sawaiq ka root ya maddah (ص ع ق) hai, jis ke maane hain, Thunder-claps ya Bijli ka kadaka. Iss lafz ke jo constructions Quran me aaye hain, unn me;
Surah ar-Ra’ad ki 13wi ayat me jahan kaha gaya ke, ar-Ra’ad Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki hamd-o-sana bayan karta hai, wahin ye bhi kaha ke, aur Wo as-Sawaiq yani Kadakdaar bijliyan bhejta hai, phir jis par chahta hai gira deta hai...[23]
Ab yahan khaas baat ye hai ke, iss ayat me lafz-e-Ra’ad bhi aya hai aur as-Sawaiq bhi aya hai, aur Surah al-Baqarah ki 19wi ayat me, lafz-e-Ra’ad, Barq aur as-Sawaiq teeno aaye hain, to inn me kya farq hai?
ar-Ra’ad pichle hafte humne kaha ke ye, Bijli ki kadak hai, Thunder - sirf awaz hai, iss me Barq nahi hai. Halanke ye Barq se wabasta zaroor hai.
Lafz-e-Barq me, sirf chamakdaar roshni hai, Lightening - sirf roshni hai, iss me kadak nahi hai. Halanke ye ar-Ra’ad se wabasta zaroor hai.
Aur ye dono badalon se wabasta hain.
Aur Lane’s Lexicon ke mutabiq, as-Sawaiq me dono maujood hain, Barq bhi hai aur ar-Ra’ad hai, aur iss me ek aisi zor daar awaz hai jis se maut waqay ho sakti hai.[24]
Ab pichle dars se thoda agar science ko bhi iss me mila diya jaye, to ye bijli qareeb me giri hai issi liye, uss ki awaz zor daar hai.
To ek maane as-Sawaiq ke hain, ek zor daar kadakne wali bijli,[25]
Doosre maane iss me, ek zor daar awaz se behosh ho kar girr jaane ke hain.
Jaise Musa (عَلَيْهِ ٱلسَّلَام) Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki tajjalli ko dekh kar behosh ho gaye thay.[26]
Ya jaise, Aad aur Samood ki qaumo ko ek zor daar awaaz ne aa ghera aur poori ki poori qaum maari gayee.[27]
Ya jaise, Qiyamat ke din soor phoonkne ki wajah se aasmaano me jo hain aur jo zameen par hain wo behosh ho kar girr jayenge.[28]
Ahadith iss lafz par jo aayee hain, unn ka mafhoom aa raha hai;
Ahmad, Tirmidhi aur Nasai ki ahadith, Rasoolullah (صلى الله عليه وسلم) jab bhi ar-Ra’ad ki ya as-Sawaiq ki awaaz sunte to kehte, “Aye Allah, apne ghusse ki wajah se hume halak mat kariye, balke hume bacha lijiye tera azab nazil hone se pehle”.[29]
Lafz-e-as-Saaqatu aya hai, jis ke maane …Qiyamat ke aane ki ghadi ke aye hain…[30]
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, tumhare behtareen dino me se ek din, Jumuah ka din hai,
Iss din Adam (عَلَيْهِ ٱلسَّلَام) ki takhleeq huwi, aur issi din unn ki maut huwi,
Jumuah ke din hi soor phooka jayega, aur
Issi din zor daar awaz ki wajah se log behosh ho kar girr jayenge,
To aap (صلى الله عليه وسلم) ne farmaya ke, iss din, mujh par kasrat se durood-o-salaam bheja karo, kyun ke, tumhare salawaat mujhe pesh kiye jaate hain.
To sawal huwa ke, aap (صلى الله عليه وسلم) tak hamare salawaat kaise pahunchenge, jab aap ka jism khatam ho chuka hoga?
Aap (صلى الله عليه وسلم) ne farmaya, Allah (عز وجل) ne zameen par Nabiyon ke jismo ko khaana haram kar diya hai.[31]
Phir Bukhari aur Muslim ki Muttafiqun alaih hadith me, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Qiyamat ke din log behosh ho jayenge aur sab se pehle utthne wala main honga, uss waqt Musa (عَلَيْهِ ٱلسَّلَام) Arsh-e-ilahi ka kona thame huwe honge, ab main nahi jaanta ke wo behosh bhi honge ya nahi.[32]
Lafz-e-Sa’iqa aya hai behosh hone ke maano me, Bukhari ki hadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, “Jab mayyat ko tayyar karke, log kandhon par le ja rahe hote hain, to agar wo nek hai to kehta hai ke, mujhe aagay le chalo, yani jaldi karo qabr me pahunchane ke liye, lekin agar wo nek nahi to kehta hai, haaye barbaadi! Mujhe kahan le ja rahe ho, uss murde ki awaz ko insaan ke siway tamam makhlooq sunti hai, agar insaan kahin sunn paye to behosh ho jaye.[33]
Ab iss ayat ka 9wa lafz aur Surah al-Fatiha se parrhne ki tarteeb ka Lafz number 87, Hazara hai.
87. HAZAR ( Fear ) 2:19 ( حَذَرٌ ( ح ذ ر
Lafz-e-Hazara ka root ya madda (ح ذ ر) hai, jis ka matlab hai Khauf, Fear ya Darr. Aur jo constructions Quran me aaye hain, unn me;
Surah an-Noor me farmaya ke, Momino! Tum log Rasoolullah (صلى الله عليه وسلم) ke bulaane ko aisa na samjho, jaisa ke tum aapas me ek doosre ko bulaate ho, Allah khoob jaanta hai unn logon ko, jo tum me se aankh bacha kar chal dete ho ya khisak jaate ho, to jo log Rasoolullah (صلى الله عليه وسلم) ke hukum ki mukhalifat karte hain, unhe darrna chahiye ke unn par koi aafat, museebat ya aazmaish aa jaye, ya takleef dene wala azaab aa pakde.[34]
To iss me darrne aur chaukanna rehne ke maane aaye hain.[35]
Yahan ruk kar hum thoda apne baare me ghaur kare ke, kahin hum Nabi ki baaton ko, unn ke ahkamaat ko maan rahe hain ya nahi?
Jo ahadith ka inkaar karte hain, iss ayat ki roshni me sonch kar to dekhiye…hum iss ko normal baat samajh rahe hain lekin bohot hi bade gunah me mubtala ho ja rahe hain.
Hoshiyar rehne ke maane aaye hain,[36] Surah at-Taghabun me farmaya, Aye logo jo iman laye ho! Tumhari Biwiyon aur tumhari aulaad me se baaz tumhare dushman hain, unn se hoshiyar raho…[37]
Precaution ya ahtiyaat ke maane aaye hain, Surah an-Nisa me farmaya, Aye logo jo Iman laye ho! Muqaable ke liye har waqt tayyar raho, yani ahtiyaat karte raho, phir jaisa mauqa ho, alag alag tukdiyon ki soorat me niklo, ya ikhhatte ho kar fauj ki shakal me niklo.[38]
Phir ahadith me,
Sahih Muslim ki ek lambi hadith me aya hai ke, …Kuffaar-e-Makkah se hoshiyar raho, wo Rasoolullah (صلى الله عليه وسلم) ke dushman bane huwe hain.[39] Issi tarah;
Iss ayat ka 10wa aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 88, Maut hai
88. AL MAWT (Death) اَلْمَوْت ( م و ت ) 2:19
Lafz-e-Maut ka root ya maddah (م و ت) hai, jis ke maane hain “Death” aur urdu me bhi isay Maut hi kaha jaata hai. Aagay badhne se pehle, ek baat zehan me ye rakhna hai ke, Hayat maane zindagi aur wafaat maane maut, ye do alfaaz bhi zehan me rehna chahiye, kyun ke, ye aagay istemaal ho rahe hain;
Aye logo jo iman laye ho! Unn logon jaisa na hona jo kufr karte hain aur unn ke (Musalman) bhai jab wo safar par thay (aur marr jaye.n) ya kisi jihad me shareek thay (aur maare jaye.n) to unn ke baare me kehte hain ke, agar wo hamare paas hote, to na marte aur na maare jaate. Inn baaton ka maqsad ye hai ke, Allah unn logon ke dilon me afsos paida kar de, jab ke zindagi aur maut to Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke hath me hai, aur Allah tumhare sab kamo.n ko dekh raha hai.[42]
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne, Na sirf zindagi aur maut di, balke Surah Abasa me aata hai ke, insaan ko dafnaya bhi ya qabr me dakhil kar diya,[43]
Wo yani ke Allah (صلى الله عليه وسلم) insaan ka nafs do waqt leta hai, marte waqt aur neend me. Jis ki maut likhi huwi hoti hai uss ka nafs lauttaya nahi jaata, aur jis ko marna nahi hota uss ka nafs lautta diya jata hai.[44]
To jis ki zindagi hoti hai, …Wo usay din me uttha deta hai, takay apni zindagi ki muddat poori kare…[45]
Maut me, Hayat ke sath sath Nafs, yani sha’oor ya consciousness bhi le liya jata hai, jabke neend me, sirf nafs liya jaata hai, thodi dayr ke liye aur subah me wapas kar diya jata, jab hum bedaar hote hain.
Ye saari tafseel hum Surah al-Baqarah ke 17we hissay me sunn chuke hain, wahan se dekh sakte hain, scientific explanation ke saath.
Koi bhi Insaan, La-Fani nahi hai, Quran me, Surah al-Anbiya me ata hai ke, “Aur aye Nabi (صلى الله عليه وسلم)! Aap se pehle humne kisi insaan ke liye hameshgi nahi rakha hai, to agar aap (صلى الله عليه وسلم) ka inteqaal ho jaye, to kya ye log hamesha rahe.nge? Har jaandaar ko maut ka mazah chakhna hai aur hum aazmaate rehte hain, tum logon ko shar aur khair ke zariye se, aur tum sab log hamari taraf lautt kar aaoge.[46]
…Aur (Tu hi) zinda ko murdah se nikaalta hai aur Tu hi jaandaar se be-jaan ya murda ko zinda se nikalta hai…[47]
Phir Surah Ghafir me aya hai ke, hamare liye do maut hai aur do zindagi hai,[48] aur Surah al-Baqarah me farmaya ke, “Tum kaise kufr karte ho Allah ka, jab tum murda thay Uss ne tumhe zindah kiya, phir Wo tumhe maarega, phir Wohi tum ko zindah karega, phir tum Ussi ki taraf lautt kar jaoge”.[49]
Iss hayat-e-duniya yani[50] yani iss duniya ki zindagi me aanay se pehle, insaan jismani shakal me nahi tha, aur iss pehli zindagi ke ikhtetaam par, yani after the end of this first life, ye jismani shakal ko tark kar dega, jab ye jism zameen me jazb ho jata hai.
Qiyamat ke din, insaan apni jismani shakal me wapas aayenge, Surah al-Qiyamah me farmaya ke, “Kya insaan ye khayal karta hai ke, hum uss ki bikhri huwi haddiyan ikhatta nahi karenge?[51] Kyun Nahi! Hum to uss ki ungliyon ki pore pore wapas banayenge.[52] We will create his very fingertips…fingerprint tak Allah wapas banayega.
Jis din Wo tumhe pukarega, to tum Uss ki tareef ke sath jawab dogay aur khayal karoge ke, tum (duniya me) bohot hi kum muddat rahay.[53]
Ye wo din hoga, jab Roohon ko ya Nafs ya consciousness ko (badano se) mila diya jayega.[54]
Jis din zameen unn ke ooper se phatt jayegi, aur wo tezi se jhatt patt nikal khade honge…[55] …apni qabron ke bahar aur iss tarah daudenge, jaise shikari shikar ke jaal ki taraf daudhte hain.[56]
To maut kya hai?
Biological non-Existence, ye jismani shakal ka na hona, iss zindagi se pehle bhi maut thi aur iss zindagi ke baad bhi maut hai. Inn dono ke beech me, iss duniya ki zindagi hai, jis me hamara nafs, hamara consciousness hamare iss jism ke saath wabasta hai, jis ki wajah se hum insaani society ka hissa hain, taakay jo imtehaan, ya jis test ke liye hume paida kiya,[57] uss ka hum saamna kare.
Aakhirat me, jo hamari doosri zindagi hai, uss me hum iss jism ke saath zinda honge aur ba-shaoor honge, conscious ya hosh me honge, kyun ke, hamare amaal ka record jo hamari gardan me maujood hai wo nikala jayega,[58] aur (kaha jayega ke) apni kitab khud padh le, aaj tu khud hi apna hisab, kar lene ke liye kafi hai.[59]
Ya to Jannat ke mazay uttha, jis me jismani lazzatein hongi ya jahannam ki museebat uttha, jis me jismani takleefein hongi.[60]
To ye thay aaj ke teen alfaaz, Maut par aur bhi bohot saari ayatein hain, phir ahadith hain...
To, Yahan Dars rok denge, next Saturday In Sha Allah Surah al-Baqarah ki tafseer agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
[16] Narrated Ali ibn AbuTalib: The Messenger of Allah (ﷺ) enjoined upon us to pay great attention to the eye and both ears, and not to sacrifice a one-eyed animal, and an animal with a slit which leaves something hanging at the front or back of the ear, or with a lengthwise slit with a perforation in the ear. I asked AbuIshaq: Did he mention an animal with broken horns and uprooted ears? He said: No. I said: 'What is the Muqabalah ?' He replied: 'It has been cut from the back of its ear.' I said: 'What about the Sharqa'? He replied: 'The ear has been split.' I said: 'What about the Kharqa'? He replied: 'A hole is made (in its ears) as a distinguishing mark.'"
It was narrated that `Ali (رضي الله عنه) said: The Messenger of Allah (ﷺ) commanded us to examine the eyes and ears [of sacrificial animals] and not to sacrifice one that was blind in one eye, or al-muqabalah, or mudabarah, or sharqaʼ, or kharqaʼ. Zuhair said: I said to Abu Ishaq; Did he mention the one with its nose [or ear or lip] cutoff? He said: No. I said: What is al-muqabalah? He said: One that has the edge of its ears cut. I said: What is al-mudabarah? He said: One whose ears are slit from the back, I said: What is al-sharqa? He said: One whose ears are slit in two lengthwise, I said: What is al-kharqa`? He said:One that has a round hole in its ear as a distinguishing mark.
Grade: Hasan; this is a da'eef isnad] (Darussalam) | Reference: Musnad Ahmad 851
[17] 'Abdullah bin Mas'ud (May Allah be pleased with him) reported: Mention was made before the Prophet (ﷺ) of a man who slept throughout the night till morning. The Messenger of Allah (ﷺ) remarked, "He is a man in whose ears Satan urinated." [Al- Bukhari and Muslim]
وعن ابن مسعود رضي الله عنه ، قال: ذكر عند النبي، صلى الله عليه وسلم رجل نام ليلة حتى أصبح! قال: "ذاك رجل بال الشيطان في أذنيه- أو قال: في أذنه-" ((متفق عليه)) .
[18] Abū Huraira reported God’s messenger as saying, “God has not listened to anything as He does to a prophet chanting* the Qur’ān.” *There are different opinions about the meaning of yataghannā which is here used. While some explain it as in the translation, others prefer to understand it in the sense of yastaghnī which means being content with. [Bukhārī and Muslim]
[19] Abu Hurairah (may Allah be pleased with him) reported: I heard the Messenger of Allah (ﷺ) saying, "Allah does not listen so attentively to anything as He listens to the recitation of the Qur'an by a Prophet who recites well with a melodious and audible voice." [Al-Bukhari and Muslim]
وعن أبي هريرة رضي الله عنه قال :سمعت رسول الله صلى الله عليه وسلم يقول: "ما أذن الله لشيء ما أذن لنبي حسن الصوت يتغنى بالقرآن يجهر به " ((متفق عليه))
[20] Narrated AbuLubabah: Ubaydullah ibn Yazid said: AbuLubabah passed by us and we followed him till he entered his house, and we also entered it. There was a man in a rusty house and in shabby condition. I heard him say: I heard the Messenger of Allah (ﷺ) say: He is not one of us who does not chant the Qur'an. I (the narrator AbdulJabbar) said to Ibn AbuMulaykah: AbuMuhammad, what do you think if a person does not have pleasant voice? He said: He should recite with pleasant voice as much as possible.
[21] Ibn ‘Abbas reported the Prophet as saying, “A woman without a husband has more right to her person than her guardian, and a virgin’s permission must be asked about herself, her permission being her silence.” In a version he said, “A woman who has been previously married* has more right to her person than her guardian, and a virgin must be consulted, her permission consisting in her saying nothing.” In another version he said, “A woman who has been previously married has more right to her person than her guardian” and a virgin’s father must ask her permission about herself, her permission being her silence.”
* Thayyib. This means a woman previously married who has no husband. In view of the context it is argued that ayyim is used above in this sense. [Muslim]
[22] Abu Rafi' told th at he saw God's messenger uttering the call to prayer in the ear of al-Hasan b. ‘Ali when Fatima gave birth to him. [Tirmidhi and Abu Dawud transmitted it, Tirmidhi saying this is a hasan sahih tradition.]
وَعَن أبي رافعٍ قَالَ: رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أذَّنَ فِي أُذُنِ الحسنِ ابنِ عليٍّ حِينَ وَلَدَتْهُ فَاطِمَةُ بِالصَّلَاةِ. رَوَاهُ التِّرْمِذِيُّ وَأَبُو دَاوُدَ. وَقَالَ التِّرْمِذِيُّ: هَذَا حَيْثُ حسن صَحِيح - حكم: لم تتمّ دراسته (الألباني)
[29] Ibn ‘Umar told that when the Prophet heard the sound of thunder and of thunderbolts he said, "O God, do not kill us with Thine anger and do not destroy us with Thy punishment, but preserve us before that happens." [Ahmad and Tirmidhi transmitted it, the latter saying that this is a gharib tradition]
[30] Abu Huraira said that when the Prophet was asked for what reason Friday got its name he replied, "Because on it the nature of your father Adam was fashioned, on it will take place the shout and the resurrection of the dead, on it the assault* will take place, and at the end of three hours in it there is a time at which anyone who makes supplication to God will be answered." [* cf. Al-Qur’an, 44:16 - Ahmad transmitted it]
[31] Narrated Aws ibn Aws: The Prophet (ﷺ) said: Among the most excellent of your days is Friday; on it Adam was created, on it he died, on it the last trumpet will be blown, and on it the shout will be made, so invoke more blessings on me that day, for your blessings will be submitted to me. The people asked: Messenger of Allah, how can it be that our blessings will be submitted to you while your body is decayed? He replied: Allah, the Exalted, has prohibited the earth from consuming the bodies of Prophets.
[32] Narrated Abu Huraira: The Prophet (ﷺ) said, "The people will fall down unconscious at the time when they should fall down (i.e., on the Day of Resurrection), and then I will be the first man to get up, and behold, Moses will be there holding (Allah's) Throne. I will not know whether he has been amongst those who have fallen unconscious."
حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ النَّبِيُّ صلى الله عليه وسلم " يَصْعَقُ النَّاسُ حِينَ يَصْعَقُونَ، فَأَكُونُ أَوَّلَ مَنْ قَامَ، فَإِذَا مُوسَى آخِذٌ بِالْعَرْشِ، فَمَا أَدْرِي أَكَانَ فِيمَنْ صَعِقَ ". رَوَاهُ أَبُو سَعِيدٍ عَنِ النَّبِيِّ صلى الله عليه وسلم.
Narrated Abu Huraira: Two men, a Muslim and a Jew, abused each other. The Muslim said, "By Him Who gave superiority to Muhammad over all the people." On that, the Jew said, "By Him Who gave superiority to Moses over all the people." The Muslim became furious at that and slapped the Jew in the face. The Jew went to Allah's Messenger (ﷺ) and informed him of what had happened between him and the Muslim. Allah's Apostle said, "Don't give me superiority over Moses, for the people will fall unconscious on the Day of Resurrection and I will be the first to gain consciousness, and behold ! Moses will be there holding the side of Allah's Throne. I will not know whether Moses has been among those people who have become unconscious and then has regained consciousness before me, or has been among those exempted by Allah from falling unconscious."
‘Abu Hurairah said: A man from among the Jews said : By him who chose Moses above the universe. So a Muslim raised his hand and slapped the Jew on his face. The Jew went to the Messenger of Allah (May peace be upon him) and informed him. The Prophet (May peace be upon him) said: Do not make me superior to Moses, for mankind (on the Day of Resurrection) will swoon and I will be the know whether he was among those who swooned and had recovered before me, or he was among those of whom Allah had made an exception. [Abu Dawud said : The tradition of Ibn yahya is more perfect]
[33] Narrated Abu Sa`id Al-Khudri: Allah's Messenger (ﷺ) said, When the funeral is ready and the men carry it on their shoulders, if the deceased was righteous it will say, 'Present me (hurriedly),' and if he was not righteous, it will say, 'Woe to it (me)! Where are they taking it (me)?' Its voice is heard by everything except man and if he heard it he would fall unconscious."
حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا اللَّيْثُ، عَنْ سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِيهِ، أَنَّهُ سَمِعَ أَبَا سَعِيدٍ الْخُدْرِيَّ ـ رضى الله عنه ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " إِذَا وُضِعَتِ الْجِنَازَةُ وَاحْتَمَلَهَا الرِّجَالُ عَلَى أَعْنَاقِهِمْ، فَإِنْ كَانَتْ صَالِحَةً قَالَتْ قَدِّمُونِي. وَإِنْ كَانَتْ غَيْرَ صَالِحَةٍ قَالَتْ يَا وَيْلَهَا أَيْنَ يَذْهَبُونَ بِهَا يَسْمَعُ صَوْتَهَا كُلُّ شَىْءٍ إِلاَّ الإِنْسَانَ، وَلَوْ سَمِعَهُ صَعِقَ ".
[39] 'Abdullah b. Samit reported that Abu Dharr said: We set out from our tribe Ghafir who look upon the prohibited months as permissible months. I and my brother Unais and our mother stayed with our maternal uncle who treated us well. The men of his tribe fell jealous and they said: When you are anay from your house, Unais commits adultery with your wife. Our -naternal uncle came and he accused us of the sin which was conveyed to him. I said: You have undone the good you did to us. We cannot stay with you after this. We came to our camels and loaded (our) luggage. Our maternal uncle began to weep covering himself with (a piece of) cloth. We proceeded on until we encamped by the side of Mecca. Unais cast lot on the camels (we had) and an equal number (above that). They both went to a Kahin and he made Unais win and Unais came with our camels and an equal number along with them. He (Abu Dharr) said: My nephew, I used to observe prayer three years before my meeting with Allah's Messenger (ﷺ). I said: For whom did you say prayer? He said: For Allah. I said: To which direction did you turn your face (for observing prayer)? He said: I used to turn my face as Allah has directed me to turn my face. I used to observe the night prayer at the time of the end of night and I fell down in prostration like the mantle until the sun rose over me. Unais said: I have a work in Mecca, so you better stay here. Unais went until he came to Mecca and he came to me late. I said: What did you do? He said: I met a person in Mecca who is on your religion and he claims that verily it is Allah Who has sent him. I said: What do the people say about him? He said: They say that he is a poet or a Kahin or a magician. Unais who was himself one of the poets said. I have heard the words of a Kahin but his words in no way resemble his (words). And 1 also compared his words to the verses of poets but such words cannot be uttered by any poet. By Allah, he is truthful and they are liars. Then I said: you stay here, until I go, so that I should see him. He said: I came to Mecca and I selected an insignificant person from amongst them and said to him: Where is he whom you call as-Sabi? He pointed out towards me saying: He is Sabi. Thereupon the people of the valley attacked me with sods and bows until I fell down unconscious. I stood up after havin. regained my consciousness and I found as if I was a red idol. I came to Zamzarn and washed blood from me and drank water from it and listen, O son of my brother, I stayed there for thirty nights or days and there was no food for me but the water of Zamzarn. And I became so bulky that there appeared wrinkles upon my stomach, and I did not feel any hunger in my stomach. It was during this time that the people of Mecca slept in the moonlit night and none was there to eircumambulate the House but only two women who had been invoking the name of Isafa, and Na'ila (the two idols). They came to me while in their circuit and I said: Marry one with the other, but they did not dissuade from their invoking. They came to me and I said to them: Insert wood (in the idols' private parts). (I said this to them in such plain words) as I could not express in metaphorical terms. These women went away crying and saying: Had there been one amongst our people (he would have taught a lesson to you for the obscene words used for our idols before us). These women met Allah's Messenger (ﷺ) and Abu Bakr who had also been coming down the hill. He asked them: What has happened to you? They said: There is Sabi, who has hidden himself between the Ka'ba and its curtain. He said: What did he say to you? They said: He uttered such words before us as we cannot express. Allah's Messenger (ﷺ) came and he kissed the Black Stone and circumambulated the House along with his Companion and then observed prayer, and when he had finished his prayer, Abu Dharr said: I was the first to greet him with the salutation of peace and uttered (these words) in this way; Allah's Messen- ger, may there be peace upon you, whereupon he said: It may be upon you too and the mercy of Allah. He then said: Who are you? I said: From the tribe of Ghifar. He leaned his hand and placed his finger on his forehead and I said to myself: Perhaps he has not liked it that I belong to the tribe of Ghifar. I attempted to catch hold of his hand but his friend who knew about him more than I dissuaded me f rom doing so. He then lifted his head and said: Since how long have you been here? I said: I have been here for the last thirty nights or days. He said: Who has been feeding you? I said: There has been no food for me but the water of Zamzam. I have grown so bulky that there appear wrinkles upon my stomach and I do not feel any hunger. He said: It is blessed (water) and it also serves as food. Thereupon Abu Bakr said: Allah's Messenger, let me serve as a host to him for tonight, and then Allah's Messenger (ﷺ) proceeded forth and so did Abu Bakr and I went along with them. Abu Bakr opened the door and then he brought for us the raisins of Ta'if and that was the first food which I ate there. Then I stayed as long as I had to stay. I then came to Allah's Messenaer (ﷺ) and he said: I have been shown the land abound- ing in trees and I think it cannot be but that of Yathrib (that is the old name of Medina). You are a preacher to your people on my behalf. I hope Allah would benefit them through you and He would reward you. I came to Unais and he said: What have you done? I said: I have done that I have embraced Islam and I have testified (to the prophethood of Allah's Messenger). He said: I have no aversion for your religion and I also embrace Islam and testify (to the prophethood of Muhammad). Then both of us came to our mother and she said: I have no aversion for your religion and I also embrace Islam and testify to the prophethood of Muhammad. We then loaded our camels and came to our tribe Ghifir and half of the tribe embraced Islam and their chief was Aimi' b. Rahada Ghifirl and he was their leader and hall of the tribe said: We will embrace Islam when Allah's Messenger (may p,. ace be upon him) would come to Medina, and when Allah's Messenger (ﷺ) came to Medina the remaining half also embraced Islam. Then a tribe Aslam came to the Prophet (ﷺ) and said: Allah's Messenger, we also embrace Islam like our brothers who have embraced Islam. And they also embraced Islam. Thereupon Allah's Messenger (ﷺ) said: Allah granted pardon to the tribe of Ghifar and Allah saved (from destruction) the tribe of Aslam.
This hadlth has been narrated on the authority of Humaid b. Hilal with the same chain of transmitters but with this addition: " As I came to Mecca, Unais said: (Well), go but be on your guard against the Meccans for they are his enemies and are annoyed with him."
[40] Sayf ibn Wahb reported that Abu't-Tufayl asked him, "How old are you?" "Thirty-three years old," he replied. He said, "Shall I tell you a hadith which I heard from Hudhayfa ibn al-Yaman? A man from Muharib ibn Khasafa called 'Amr ibn Sulay', a Companion, was my age on that day and I was your age. Hudhayfa came to us in the mosque and sat at the edge of the people. 'Amr went over until he was standing in front of him and asked, 'How are you this morning (or evening), slave of Allah?' Hudhayfa said, 'I praise Allah.' 'Amr said, 'What are these hadiths which have come to us from you?' Hudhayfa said, 'What have you heard from me, 'Amr?' He said, 'Hadiths which I have not heard from anywhere else.' Hudhayfa said, 'By Allah, if I were to relate to you all that I have heard, you would be here with me until the middle of the night. 'Amr ibn Sulay', if you see Qays taking control of Syria, then beware and again beware. By Allah, Qays will not leave a believing slave of Allah without causing him to be in a state of fear or killing him. By Allah, a time will come to you in which the flood will not be stopped.' He said, 'Then what will help you against your people, may Allah have mercy on you?' He said, 'That is my business.' Then he sat down."
[41] 'Abdullah b. Umar reported: 'Umar b. Khattab went along with Allah's Messenger (ﷺ) in the company of some persons to Ibn Sayyad that he found him playing with children near the battlement of Bani Maghala and Ibn Sayyad was at that time just at the threshold of adolescence and he did not perceive (the presence of Holy Prophet) until Allah's Messenger (ﷺ) struck his back with his hands. Allah's Messenger (ﷺ) said: Ibn Sayyad, don't you bear witness that I am the messenger of Allah? Ibn Sayyad looked toward him and he said: I bear witness to the fact that you the messenger of the unlettered. Ibn Sayyad said to the Allah's Messenger (ﷺ): Do you bear witness to the fact that I am the messenger of Allah? Allah's Messenger (ﷺ) rejected this and said: I affirm my faith in Allah and in His messengers. Then Allah's Messenger (ﷺ) said to him: What do you see? Ibn Sayyad said: It is a Dukh. Thereupon Allah's Messenger (ﷺ) said: May you be disgraced and dishonoured, you would not not be able to go beyond your rank. 'Umar b. Khattab said: Allah's Messenger, permit me that I should strike his neck. Thereupon Allah's Messenger (ﷺ) said: If he is the same (Dajjal) who would appear near the Last Hour, you would not be able to overpower him, and if he is not that there is no good for you to kill him. 'Abdullah b. 'Umar further narrated that after some time Allah's Messenger (ﷺ) and Ubayy b. Ka'b went towards the palm trees where Ibn Sayyad was. When Allah's Messenger (ﷺ) went near the tree he hid himself behind a tree with the intention of hearing something from Ibn sayyad before Ibn Sayyad could see him, but Allah's Messenger (ﷺ) saw him on a bed with a blanket around him from which a murmuring sound was being heard and Ibn Sayyad's mother saw Allah's Messenger (ﷺ) behind the trunk of the palm tree. She said to Ibn Sayyad: Saf (that being his name), here is Muhammad. Thereupon Ibn Sayyad jumped up murmuring and Allah's Messenger (ﷺ) said: If she had left him alone he would have made things clear. Abdullah b. Umar told that Allah's Messenger (ﷺ) stood up amongst the people and lauded Allah as He deserved, then he made a mention of the Dajjal and said: I warn you of him and there is no Prophet who has not warned his people against the Dajjal. Even Noah warned (against him) but I am going to tell you a thing which no Prophet told his people. You must know that he (the Dajjal) is one-eyed and Allah, the Exalted and Glorious, is not one-eyed. Ibn Shihab said: 'Umar b. Thabit al-Ansari informed me that some of the Companions of Allah's Messenger (ﷺ) informed him that the day when Allah's Messenger (ﷺ) warned people against the Dajjal, he also said: There would be written between his two eyes (the word) Kafir (infidel) and everyone who would resent his deeds would be able to read or every Muslim would be about to read, and he also said: Bear this thing in mind that none amongst you would be able to see Allah, the Exalted and Glorious, until he dies.
حَدَّثَنِي حَرْمَلَةُ بْنُ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ حَرْمَلَةَ بْنِ عِمْرَانَ التُّجِيبِيُّ، أَخْبَرَنِي ابْنُ، وَهْبٍ أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ، أَخْبَرَهُ أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ أَخْبَرَهُ أَنَّ عُمَرَ بْنَ الْخَطَّابِ انْطَلَقَ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم فِي رَهْطٍ قِبَلَ ابْنِ صَيَّادٍ حَتَّى وَجَدَهُ يَلْعَبُ مَعَ الصِّبْيَانِ عِنْدَ أُطُمِ بَنِي مَغَالَةَ وَقَدْ قَارَبَ ابْنُ صَيَّادٍ يَوْمَئِذٍ الْحُلُمَ فَلَمْ يَشْعُرْ حَتَّى ضَرَبَ رَسُولُ اللَّهِ صلى الله عليه وسلم ظَهْرَهُ بِيَدِهِ ثُمَّ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم لاِبْنِ صَيَّادٍ " أَتَشْهَدُ أَنِّي رَسُولُ اللَّهِ " . فَنَظَرَ إِلَيْهِ ابْنُ صَيَّادٍ فَقَالَ أَشْهَدُ أَنَّكَ رَسُولُ الأُمِّيِّينَ . فَقَالَ ابْنُ صَيَّادٍ لِرَسُولِ اللَّهِ صلى الله عليه وسلم أَتَشْهَدُ أَنِّي رَسُولُ اللَّهِ فَرَفَضَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم وَقَالَ " آمَنْتُ بِاللَّهِ وَبِرُسُلِهِ " . ثُمَّ قَالَ لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم " مَاذَا تَرَى " . قَالَ ابْنُ صَيَّادٍ يَأْتِينِي صَادِقٌ وَكَاذِبٌ فَقَالَ لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم " خُلِّطَ عَلَيْكَ الأَمْرُ " . ثُمَّ قَالَ لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم " إِنِّي قَدْ خَبَأْتُ لَكَ خَبِيئًا " . فَقَالَ ابْنُ صَيَّادٍ " هُوَ الدُّخُّ " . فَقَالَ لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم " اخْسَأْ فَلَنْ تَعْدُوَ قَدْرَكَ " . فَقَالَ عُمَرُ بْنُ الْخَطَّابِ ذَرْنِي يَا رَسُولَ اللَّهِ أَضْرِبْ عُنُقَهُ . فَقَالَ لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم " إِنْ يَكُنْهُ فَلَنْ تُسَلَّطَ عَلَيْهِ وَإِنْ لَمْ يَكُنْهُ فَلاَ خَيْرَ لَكَ فِي قَتْلِهِ " . وَقَالَ سَالِمُ بْنُ عَبْدِ اللَّهِ سَمِعْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ، يَقُولُ انْطَلَقَ بَعْدَ ذَلِكَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَأُبَىُّ بْنُ كَعْبٍ الأَنْصَارِيُّ إِلَى النَّخْلِ الَّتِي فِيهَا ابْنُ صَيَّادٍ حَتَّى إِذَا دَخَلَ رَسُولُ اللَّهِ صلى الله عليه وسلم النَّخْلَ طَفِقَ يَتَّقِي بِجُذُوعِ النَّخْلِ وَهُوَ يَخْتِلُ أَنْ يَسْمَعَ مِنِ ابْنِ صَيَّادٍ شَيْئًا قَبْلَ أَنْ يَرَاهُ ابْنُ صَيَّادٍ فَرَآهُ رَسُولُ اللَّهِ صلى الله عليه وسلم وَهُوَ مُضْطَجِعٌ عَلَى فِرَاشٍ فِي قَطِيفَةٍ لَهُ فِيهَا زَمْزَمَةٌ فَرَأَتْ أُمُّ ابْنِ صَيَّادٍ رَسُولَ اللَّهِ صلى الله عليه وسلم وَهُوَ يَتَّقِي بِجُذُوعِ النَّخْلِ فَقَالَتْ لاِبْنِ صَيَّادٍ يَا صَافِ - وَهُوَ اسْمُ ابْنِ صَيَّادٍ - هَذَا مُحَمَّدٌ . فَثَارَ ابْنُ صَيَّادٍ . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " لَوْ تَرَكَتْهُ بَيَّنَ " . قَالَ سَالِمٌ قَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ فَقَامَ رَسُولُ اللَّهِ صلى الله عليه وسلم فِي النَّاسِ فَأَثْنَى عَلَى اللَّهِ بِمَا هُوَ أَهْلُهُ ثُمَّ ذَكَرَ الدَّجَّالَ فَقَالَ " إِنِّي لأُنْذِرُكُمُوهُ مَا مِنْ نَبِيٍّ إِلاَّ وَقَدْ أَنْذَرَهُ قَوْمَهُ لَقَدْ أَنْذَرَهُ نُوحٌ قَوْمَهُ وَلَكِنْ أَقُولُ لَكُمْ فِيهِ قَوْلاً لَمْ يَقُلْهُ نَبِيٌّ لِقَوْمِهِ تَعَلَّمُوا أَنَّهُ أَعْوَرُ وَأَنَّ اللَّهَ تَبَارَكَ وَتَعَالَى لَيْسَ بِأَعْوَرَ " . قَالَ ابْنُ شِهَابٍ وَأَخْبَرَنِي عُمَرُ بْنُ ثَابِتٍ الأَنْصَارِيُّ أَنَّهُ أَخْبَرَهُ بَعْضُ أَصْحَابِ رَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ يَوْمَ حَذَّرَ النَّاسَ الدَّجَّالَ " إِنَّهُ مَكْتُوبٌ بَيْنَ عَيْنَيْهِ كَافِرٌ يَقْرَؤُهُ مَنْ كَرِهَ عَمَلَهُ أَوْ يَقْرَؤُهُ كُلُّ مُؤْمِنٍ " . وَقَالَ " تَعَلَّمُوا أَنَّهُ لَنْ يَرَى أَحَدٌ مِنْكُمْ رَبَّهُ عَزَّ وَجَلَّ حَتَّى يَمُوتَ " .
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum Surah al-Baqarah ki 19wi ayat ki tafseer me Lafz-e-Samaa ke maano ki tafseel ka chhetta hissa sunn rahe the, aaj ke dars me 19wi ayat ki tafseer aagay sunenge.
Ya unn ki misal aisi hai jaise aasman se bade zor ki barish baras rahi hai, uss me andhere bhi hain aur garaj aur bijli (ki chamak) bhi, to ye bijli ki kadak ki wajah se (darr kar) maut ke khauf se kano me apni ungliyan tthos li hain aur Allah kafiron ko har taraf se ghere huwe hai.
Iss ayat me gyara alfaaz hain samajhne ke, do alfaaz Sayyib, Sama’a par tafseel hum sunn chuke hain, aaj hum chaar alfaaz ke maane jaanenge, Ra’ad, Barq, Ja’ala, aur Asaabiahum.
Iss ayat ka teesra aur Surah al-Fatiha se parrhne ki tarteeb ka Lafz number 81, Ra’ad hai.
81. RA-AD ( Thunder ) 2:19 ( رَعْدٌ ( ر ع د
Hamare ustad Dr. Mir Aneesuddin Sahab, apni kitab “Explanatory Dictionary of the Holy Quran” me likhte hain ke, Lafz-e-Ra’ad ka root ya maddah (ر ع د) hai jis ke maane, Thunder ya Badalon ki Garaj ke aaye hain.
Ra’ad yani Badalon ki garaj ka taloq barish se hai aur bijli se hai,
Surah Ra’ad ki 13wi ayat me farmaya ke, Ra’ad bhi Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki hamd aur tasbeeh bayan karta hai.
Ahadith jo iss lafz par aaye hain, unn ka mafhoom aa raha hai;
Tirmidhi ki hadith, Kuch yahoodi Rasoolullah (صلى الله عليه وسلم) ki khidmat me hazir huwe aur poochha ke, Ya Abul Qasim (صلى الله عليه وسلم)! Hume garaj ke baare me bataiyye, ye kya hai?
Aap (صلى الله عليه وسلم) ne farmaya, ye farishton me se ek farishta hai, jo badalon ka zimmedar hai, uss ke paas aag ka ek hissa hai, jahan Allah chahta hai, wo badalon ko uss taraf chalata hai.
Unhone phir sawal kiya ke, phir ye awaaz kya hai, jo hum sunte hain?
Aap (صلى الله عليه وسلم) ne farmaya, ye wohi hai, jab wo badalon ko chalata hai, to unn ko maarta hai, yahan tak ke jahan usay hukum diya gaya hai, wahan tak badal pahunch na jaye...[1]
Abdullah bin az-Zubair (رضي الله عنه) ke baare me aata hai ke, jab wo Badal ki garaj sunte, to baat karna band kar dete aur kehte: Uss zaat ki hamd-o-sana ho, jiss se darr kar Badal ki garaj aur farishte tasbeeh bayan karte hain.[2]
Aur wo kaha karte thay ke, badalon ki garaj zameen walon ke liye sakht warning hai.[3]
Aur Ibn Abbas (رضي الله عنه) se ye dua milti hai ke, Uss zaat ki hamd ho, jis ki tu hamd-o-sana bayan karti hai.
Aur wo kehte ke, badalon ki garaj ek farishta hai, jo pukaarta hai, jaise ek charwaha apne bakriyon ko hardkaane ke liye pukarta hai.[4]
Ab iss lafz me bhi science bhari huwi hai, jab bijli girti hai to uss ke baad ye awaaz aati hai, US ke National Institute of Health ke ek andaaze ke mutabiq, 24,000 log maare jaate hain duniya bhar me,[5] Researchgate ke ek article ke mutabiq 2 lakh 40 hazar log zakhmi hote hain aur taqreeban 300 million USD ka maali nukhsaan hota hai.[6]
To zahir si baat hai ke, sahaba (رضي الله عنهم) ko ye hukum mila tha ke, wo bahar na niklein, aur jab garaj sunay to, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki hamd-o-sana bayan karein.
Phir US ki hi, National Weather Service ke mutabiq, jo aaj apne shehriyon ko warn kar rahe hain ke, agar ye garaj suno to koi safe jagah par chale jao, kyun ke, Lightening ya bijli tum se qareeb hai, jis me 50,000 deg F ka temperature hota hai,
Iss temperature ki wajah se jo hawa hai, wo heat up hoti hai aur expand hoti hai, phir fauran thandi ho kar contract ho jaati hai, jiss ki wajah se ek sound wave create hoti hai, jisay hum thunder ya garaj kehte hain.[7]
To Rasoolullah (صلى الله عليه وسلم) ne simple alfaaz me, 1,450 saal pehle logon ko samjhaya ke ye farishta hai to pukaarta hai, Surah al-Baqarah me hum aagay samjhenge ke, Farishte aur Energies me kya farq hai, aur ye Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke banaye huwe qawaneen ko follow kar rahe hain, issi liye Quran me kaha gaya ke, Ra’ad ya badalon ki ye garaj Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki tasbeeh bayan karti hai, uss ke banaye huwe qawaneen ko follow karne me masroof hoti hai.
Iss ayat ka chohta lafz aur Surah al-Fatiha se parrhne ki tarteeb ka lafz number 82, Barq hai.
BARQ ( Lightening ) 2:19 (ب ر ق)بَرْقٌ
Lafz-e-Barq ka root ya maddah (ب ر ق) hai, jis ke maane Lightening ya Bijli ke hain.
Bijli wabasta hoti hai, barish se aur garaj se.
Barq itni roshan hoti hai ke, uss ki chamak binayi ko cheen le jaye.[8]
Aur wo Allah (سُبْحَانَهُ وَتَعَالَىٰ) hi hai, jo hume darane aur ummeed dilane ke liye bijli dikhata hai aur bhari bhari baadal paida karta hai.[10] aur ye bijli Allah ki nishaniyon me se hai…[11]
Aur Qiyamat ke din, ankhen tez roshni ki wajah se ya khauf ki wajah se khul na payengi.[12]
Ahadith iss lafz par jo aayee hain, unn ka mafhoom aa raha hai;
Sahih Muslim ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya: Allah (ربُّ الْعِزَّت) Qiyamat ke din logon ko jama karega, aur momin khade huwe honge, yahan tak ke jannat unn ke qareeb kar di jayegi. Wo Adam (عَلَيْهِ ٱلسَّلَام) ke paas ayenge aur kahenge ke, Aye hamare walid, hamare liye jannat ke darwaze kholiye,
Wo apna gunah yaad karenge, jis ki wajah se unhe jannat se nikala gaya tha, aur kahenge ke, ye kaam mere bas me nahi, tum Ibrahim (عَلَيْهِ ٱلسَّلَام) ke paas jao, wo Allah ke dost hain.
Rasoolullah (صلى الله عليه وسلم) ne phir farmaya ke, Ibrahim (عَلَيْهِ ٱلسَّلَام) kahenge, ye kaam mere bas me nahi, tum Musa (عَلَيْهِ ٱلسَّلَام) ke paas jao, jis se Allah ne baat ki thi.
Musa (عَلَيْهِ ٱلسَّلَام) kahenge, ye kaam mere bas me nahi, tum Isa (عَلَيْهِ ٱلسَّلَام) ke paas jao, wo Allah ka kalima hain aur Uss ki rooh hain.
Isa (عَلَيْهِ ٱلسَّلَام) kahenge, ye kaam mere bas me nahi, to log Muhammadur Rasoolullah (صلى الله عليه وسلم) ke paas ayenge, aur aap (صلى الله عليه وسلم) ko jannat ke darwaze kholne ki ijazat milegi.
Amanat aur khooni rishtedari ko bheja jayega, jo Pull Sirat ke dayen aur bayen khade ho jayenge, aur jannat me sab se pehle dakhil hone wale, bijli ki raftar yani speed of light se safar karte huwe pull ko paar karenge.
Kisi ne sawal kiya ke, bijli ki raftar se kaun si cheez safar karegi, iss par aap (صلى الله عليه وسلم) ne farmaya ke, kya tum ne bijli ko nahi dekha ke wo kis tarah guzarti hai aur wapas aati hai palak jhapakne se pehle.
Doosra giroh, hawa ki raftar se guzrega, phir uss ke baad parindo ki raftaar se, aur uss ke baad apne apne amaal ke hisab ki raftar se Pull par se guzrenge, aur Rasoolullah (صلى الله عليه وسلم) Pull Sirat par khade honge, ye kehte huwe ke, bach lijiye, ya Rabb,…, bacha lijiye.
Log guzarte jayenge aur phir aise log ayenge, jin ke amaal kamzor honge aur ek shakhs aisa ayega jo rengta huwa jayega, pull par hooks honge, jo logon ko pakad lenge, yahan tak ke baaz log Dozaq me girrte chale jayenge.
Phir Abu Hurairah (رضي الله عنه) ne Allah ki qasam khaate huwe farmaya, jo iss hadith ke raavi hain ke, dozaq ki depth ka andaaza hote hote 170 saal lag jayenge.[13]
Phir Sunan an-Nasai ki ek aur lambi hadith, jis me jung-e-Khandaq ke liye jo trench ya khandaq khodi ja rahi thi, aur beech me ek chattan aa gayee jo khudai ko rok di,
Sahaba (رضي الله عنهم) ne Rasoolullah (صلى الله عليه وسلم) ko bataya ke, wo ab aagay khod nahi paa rahe hain, chattan ke aa jaane ki wajah se aur chattan itni sakht hai ke wo toot bhi nahi rahi hai,
Ye sunn kar Rasoolullah (صلى الله عليه وسلم) ne kudal ya pickaxe utthaya aur chattan par ye kehte huwe mara, “Aur tere Rabb ki baat haq aur insaaf ke saath poori huwi, uss ke hukum ko koi nahi badal sakta aur wo sab kuch sunnay aur jaanne wala hai.”[14] Surah al-Anam ki 115 ayat me aaye hain ye kalimaat.
Uss ek maar se, Ek tihayee chattan ka hissa toota aur ek roshni ki chamak ya flash of light dikhayee di, iss ko describe karne ke liye bhi Arabi me yahan lafz-e-barqatun aya hai. Phir aur do baar aap (صلى الله عليه وسلم) ne, uss chattan par genti chalayi, wohi kalimaat dohraate huwe aur har baar ek tihayee chattan ka hissa toot jata aur roshni ki chamak dikhayee deti.
Chattan ko todh kar jab aap (صلى الله عليه وسلم) bahar aaye, to Salman al-Farisi (رضي الله عنه) jo wahan khade thay, farmaya ke, teeno baar jab aap chattan ko todhne ke liye kudal ya pickaxe chala rahe thay, to teeno baar roshni ki chamak nazar aayee,
Iss par aap (صلى الله عليه وسلم) ne farmaya, pehli chamak ke zariye mujhe Kisra ke shehr (jo uss waqt ka ek Super Power tha, Persia) aur unn ke atraaf ke ilaaqay dikhaye gaye, aur doosri chamak ke zariye mujhe Qaiser ke shehr (jo uss waqt ka doosra Super Power tha, Roomi Saltanat ya Byzantine Empire) aur unn ke atraaf ke ilaaqay dikhaye gaye, iss par Sahaba (رضي الله عنهم) ne aap (صلى الله عليه وسلم) ko dua karne ke liye kaha ke inn shehron ko hamare hathon fatah naseeb ho aur wo zameen hume maal-e-ghaneemat ke taur par ata ho. To aap (صلى الله عليه وسلم) ne Allah se dua ki.
Phir aap (صلى الله عليه وسلم) ne farmaya ke, teesri chamak ke zariye mujhe Ethiopia yani Habasha aur uss ke atraaf ke gao.n dikhaye gaye, lekin aap (صلى الله عليه وسلم) ne farmaya ke, Habshiyon ko akela chhorrh do jab tak ke wo tumhe akela chhorrh dein aur Turkon ko akela chhorrh do jab tak ke wo tumhe akela chhorrh dein.[15]
Tirmidhi ki ek hadith me, jis me Namaz parrhne ke auqaat ke baare me zikr hai, uss Fajr ki roshni ke liye Barq al-Fajr istemaal huwa hai.[16]
Phir issi root se lafz-e-Buraq bhi hai, Meraj ke bayan me hum iss ki tafseel bayan kar chuke hain, lekin iss lafz ko ek jagah bayan karne ke liye, lafz-e-Buraq par jo ahadith aayee hain, unn ko hum yahan summarize kar rahe hain:
al-Buraq ka description bayan karne se pehle, ek phase Barraqu as-Thanaya bhi ahadith me aya hai, jis ke maane chamakdaar daanton ke hain, to ek jo inherent maane hain chamakdaar hone ke, wo iss lafz me hain.[17]
Meraj ki raat ko, al-Buraq ko laya gaya, jis ki peett lambi thi,[18]
al-Buraq size me gadhe se bada tha aur khachar se chhotta jaanwar tha,[19]
Usay tayyar karke laya gaya tha, Zeen yani saddle aur lagaam yani reins lagi huwi thi, lekin wo sharma gaya. To Jibrail (عَلَيْهِ ٱلسَّلَام) ne uss se kaha, kya tu Muhammad (صلى الله عليه وسلم) se sharma raha hai? Tere Rabb ki, yani Tere paalne waale malik ki qasam! Tere Rabb ke nazdeek aap (صلى الله عليه وسلم) se zyada koi aur mu’azziz ya honorable nahi hain. Ye sunn ka al-Buraq ko bohot zyada paseena aane laga.[20]
al-Buraq par sawar ho kar, Makka se sab se pehle Bait al-Maqdis gaye aur wahan se saat aasmaano ke safar par gaye, nabiyon se mulaqaat ki, Allah (جل جلاله) ke saamne hazir huwe, Jannat aur Dozaq ko dekha aur wapas aaye.[21]
al-Buraq ka har ek khadam hadd-e-nazar par parrhta tha,[22]
To Buraq ke naam se hi pata chal raha hai ke, ye ek aisi sawari hai jo kum-az-kum speed of light - roshni ki raftar par safar kar sakti hai, yani 3 lakh km/sec ki speed se.
Phir jo description aap (صلى الله عليه وسلم) ne hume bataya ke, iss ka ek khadam hadd-e-nazar par parrhta tha, matlab ke agar raasta saaf hai ya seedha hai to hume 300,000 km door tak nazar ayega, matlab ke har khadam 3 lakh km door parrh raha hai, to zahir hai ke wo speed of light par travel kar raha hai,
Lekin Lafz-e-Buraq ka jo construction hai, uss me maane intensity zyada hone ke hain, ek matlab ye nikalta hai ke, Buraq ko ye naam iss liye diya gaya, kyun ke, Ek to wo bohot zyada safed tha aur chamkdaar tha, doosra matlab ye nikalta hai ke, wo bohot zyada tez raftaar tha,[23] to yahan se ye ishara mil raha hai ke, ye bijli ki raftar se bhi zyada tez hai,
Aam taur par jo udhnay walay janwar hain, unn ki nazar bohot door tak hoti hai, jaise Cheel ya Eagle jo hai, wo insano se 4 gunah zyada door tak dekh sakti hai, 3 miles door ek chuhay par wo focus kar sakti hai yani 5 km door tak dekh sakti hai.[24]
To iss lehaz se, Buraq ki nazar bhi na sirf roshni ki raftar tak balke uss se bhi zyada tez hona chahiye,
Phir, baaz ahadith me kaha gaya ke, Buraq ki hadd-e-nazar par uss ka har khadam parrhta tha,[25] to main,…, to isay faster than the speed of light interpret karoonga.
Science me,…, Einstine ke relativity principle ke mutabiq, koi cheez aisi nahi hai ya koi madda ya material aisa nahi hai ke, jo roshni se tez raftari par safar kar sakay, nothing travels faster than the speed of light.[26]
Lekin, jo khala hai ya empty space hai, wo roshni se tez raftar ho sakti hai, kyun ke, iss me koi material involved nahi hai.
Physicists ka manna ye hai ke, agar koi itni energy jama kare aur space craft ke saamne ki space ko shrink kare, aur uss ke peechhay ki space ko expand karay to roshni ki raftar se tez safar kiya ja sakta hai. Lekin ye sciencedaano ka khayal hai, aaj tak aisa na kisi ne kiya hai aur hamari current technology ke liye ye fil waqt na-mumkin hai.[27]
Kya buraq issi qism ka koi spacecraft numa cheez tha, jo kisi na kisi tareeqay se, roshni se tez raftar safar kar raha tha, issi liye kaha gaya hai ke uss ki hadd-e-nazar par, uss ka har khadam pad raha tha.
Aisa karna Allah (سُبْحَانَهُ وَتَعَالَى) ke liye mamuli si baat hai, qanoon-e-qudrat ko todhna, Allah ki shaan ke liye koi badi baat nahi hai.
Wallahu Alam.
Ab iss ayat ka paanchwa lafz aur Surah al-Fatiha se parrhne ki tarteeb ka Lafz number 83, Ja’ala hai.
83. JA-ALA ( He makes ) 2:19 ( جَعَلَ ( ج ع ل
Dr. Anees ke mutabiq, Lafz-e-Ja’ala ka root ya madda (ج ع ل) hai, jis ka matlab bananay ke hain, jo constructions Quran me aaye hain, unn me;
Wohi to hai, jis ne tumhare liye zameen ko bichhona aur aasmaan ko chhat banaya…[28]
Ijazat dene ya Raasta dene ke maane bhi aaye hain, …agar dushman sulah karna chahe to, Allah ne tumhare liye unn par zabardasti karne ka koi raasta muqarrar nahi kiya hai.[29]
Appoint karne ke maane aaye hain, …Jab uss ne tumhare andar Nabi appoint kare, ya Nabi utthaye aur tumhe badshah banaya…[30] ye Surah al-Maidah me aya hai.
Rakh dene ke maane aaye hain, Surah Yusuf me aata hai ke, Phir jab aap ne (yani Yusuf (عَلَيْهِ ٱلسَّلَام) ne) unn ke liye unn ka saman tayyar kara diya to, apne bhai ke saman me peenay ka pyala rakh diya…[31]
Tthehrane ya Muqarrar karne ke maane aaye hain, Surah Qaaf me farmaya, Jis ne Allah ke sath koi doosray ilaha bhi tthehra liye ya muqarrar kar liye, to uss ko sakht azaab me daal do.[32]
Assign karna, and we assigned to him extensive wealth,[33] yani aur maine usay bohot sa maal diya phaila huwa.
Inayat karne ke maane aaye hain, aur jab unn ke paas koi aayat aati hai to kehte hain ke, jis tarah ki risalat Allah ke paighambaron ko mili hai, jab tak ussi tarah ki risalat hum ko na milay hum hargiz iman nahi layenge, uss ko Allah khoob jaanta hai ke (risalat ka kaun sa mahal hai aur) wo apni paighambari kisay inayat farmaye…[34]
To ye chand misaalein thi Quran se, warna to ye lafz Quran me bohot baar aya hai, aur yehi maane repeat ho rahe hain.
Phir ahadith me,
Bulugh al-Maram me Ibn Majah ki hadith, Bilal (رضي الله عنه) azan dete waqt apne kaano me ungliyan daal lete thay.[35]
Iss hadith me Ja’ala ke maane daalne ke aaye hain. Iss ayat me bhi garaj ki wajah se aur maut ke khauf se kuffar apne kano me ungliyan daal liye hain.
Abu Dawood ki hadith, Rasoolullah (صلى الله عليه وسلم) ne farmaya, jab Allah (سُبْحَانَهُ وَتَعَالَىٰ) kisi haakim ke sath bhalai ka irada karta hai to uss ke liye ek sincere wazir appoint kar deta hai ya ata kar deta hai, Badshah koi cheez bhoolta hai to wazir usay yaad dila deta hai, aur agar uss ko yaad ho to (Wazir) uss ki madad karta hai, aur jab kisi ke liye burai ka irada karta hai to uss ke liye ek bura wazir muqarrar kar deta hai, Badshah koi cheez boolta hai to wazir usay yaad nahi dilata, aur agar usay yaad ho to (Wazir) uss ki madad nahi karta.[36]
Iss hadith me Ja’ala ke maane appoint karne, muqarrar karne ke aaye hain.
Ibn Majah ki hadith, hajj ke ahkamat ke mutalliq, Rasoolullah (صلى الله عليه وسلم) ne, Ihram ki halat me ek shakhs ke hath se maare jaane walay bhediye ki saza ko, maaf kar diya.[37]
Iss hadith me Ja’ala ke maane stipulate karna aur consider karne ke maane aaye hain.
Aise hi aur maane jo ahadith me aaye hain, unn me;
Yani Kaam karne,[45] ke maane aaye hain, ahadith to bohot saari hain, 600+ hain tamam ahadith ko cover karne ki gunjaish nahi hai, kyun ke, maane repeat ho rahe hain.
Iss ayat ka chhetta lafz, Asaabi’ahum hai
84. ASAABIAHUM ( Their fingers ) 2:19 ( اَصَابِعَهُمْ ( ص ب ع
Lafz-e-Asaabi’ahum ka root ya maddah (ص ب ع) hai, jis ke maane hain “unn ki ungliyan”. Quran me ye lafz do hi jagah par aya hai aur dono jagah par ye kehte huwe ke, kafiron ne apne kaano me ungliyan daal li hain,
Pehla, issi ayat me ke, maut se darr kar aur badalon ki garaj na sunne ke liye,[46]
Doosra, Surah Nuh ki 7wiayat me ke, Allah ke bheje huwe paigham ko na sunne ke liye, jo Nuh (عَلَيْهِ ٱلسَّلَام) tableegh kar rahe thay.[47]
Ahadith jo iss lafz par aaye hain, unn me;
Rasoolullah (صلى الله عليه وسلم) ki ye adat thi ke, jab wo khana khaate to, teen ungliyon ko chatta karte thay, anghotta, shahdat ki ungli, aur uss ke baad wali ungli, middle finger.[48]
Saad Ibn Abi Waqqas farmate hain ke, ek waqt Rasoolullah (صلى الله عليه وسلم) mere paas se guzre, jab ke main namaz me dua kar raha tha, do ungliyon se ishara karte huwe, aap (صلى الله عليه وسلم) ne farmaya ke, sirf ek ungli se ishara karo, aur aap (صلى الله عليه وسلم) ne shahadat ki ungli se namaz me ishara kiya,[49]
Ek Ungli ko shaheed karne ka khoon-baha ya blood money, dus oontt hai.[50] Aap (صلى الله عليه وسلم) ne farmaya ke, iss mamele me tamam ungliyan ek barabar hai, har ungli ka khoon-baha dus oontt hain.[51]
Rasoolullah (صلى الله عليه وسلم) apni shahadat ki ungli aur beech ki ungli ko jama kar ke farmaya, “Mera Nabi bana kar bheja jana aur Qiyamat ke aane ka waqt inn do ungliyon ki tarah hai,[52] yani ke Rasoolullah (صلى الله عليه وسلم) ke aane ke fauri baad Qiyamat ke aani ki ghadi ka waqt hai. Lekin inn dono haqeeqaton ke beech, aaj hum jaante hain ke, 1,450 saal guzar chuke hain.
Ek jung me Rasoolullah (صلى الله عليه وسلم) ki ek ungli zakhmi ho gayee aur khoon beh raha tha, aap (صلى الله عليه وسلم) ne farmaya, “teri haqeeqat ek zakhmi ungli ke siway kya hai, tu Allah ki raah me zakhmi huwi hai”[53]
To ye thay chand ahadith asabi’ahum par, jis ke maane Quran aur ahadith me ungli ke aaye hain.
Yahan Dars rok denge, next Saturday In Sha Allah Surah al-Baqarah ki tafseer agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
Rabbana aatina fid duniya…
References
[1] Narrated Ibn 'Abbas: "The Jews came to the Prophet (SAW) and said: 'O Abul-Qasim! Inform us about the thunder, what is it?' He said: 'An angel among the angels, who is responsible for the clouds. He has a piece of fire wherever that he drives the clouds wherever Allah wills.' They said: 'Then what is this noise we hear?' He said: 'It is him, striking the clouds when he drives them on, until it goes where it is ordered.' They said: 'You have told the truth.' They said: 'Then inform us about what Isra'il made unlawful for himself.' He said: 'He suffered from sciatica, and he could not find anything agreeable due to it (to consume) except for camel meat and its milk. So for that reason he made it unlawful.' They said: 'You have told the truth.'"
[2] It is told of ‘Abdallah b. az-Zubair that when he heard thunder he stopped talking and said, “Glory be to Him whose praise the thunder and the angels extol from fear of Him." Malik transmitted it.
Subḥāna ‘l-ladhī yusabbiḥur-ra`du bi ḥamdihi wa ‘l-malā'ikatu min khīfatih. Glory is to Him Whom thunder and angels glorify due to fear of Him. Reference: Whenever Abdullah bin Zubair (RA) would hear thunder, he would abandon all conversation and say this supplication. See Al-Muwatta' 2/992. It was graded authentic by Al-Albani as a statement of Abdullah bin Zubayr only.
[3] Abdullah bin al-Zubayr (ra) stopped speaking when he heard a thunder-clap and said: “Glory be to him whose praise the thunderclap sings and the angels glorify in awe of him”. He used to say, then, that the thunder-clap is a stern warning for the dwellers of earth.
[4] Ibn Abbas (ra) made this supplication when he heard a cloud burst: “Glory be to him whom you glorified.” He said that the thunderclap is an angel who yells at the rainclouds as a shepherd yells at his sheep/goats.
[13] It is narrated on the authority of Abu Huraira and Hudhaifa that the Messenger of Allah (ﷺ) said: Allah, the Blessed and Exalted, would gather people. The believers would stand till the Paradise would be brought near them. They would come to Adam and say: O our father, open for us the Paradise. He would say: What turned ye out from the Paradise was the sin of your father Adam. I am not in a position to do that; better go to my son Ibrahim, the Friend of Allah. He (the Holy Prophet) said: He (Ibrahim) would say: I am not in a position to do that. Verily I had been the Friend (of Allah) from beyond, beyond; you better approach Moses (peace be upon him) with whom Allah conversed. They would come to Moses (peace be upon him), but he would say: I am not in a position to do that; you better go to Jesus, the Word of Allah and His Spirit. Jesus (peace be upon him) would say: I am not in a position to do that. So they would come to Muhammad (ﷺ). He would then be permitted (to open the door of Paradise). Trustworthiness and kinship would be despatched, and these would stand on the right and left of the Path and the first of you would pass with (the swiftness) of lightning. He (the narrator) said: I said, O thou who art far dearer to me than my father and my mother I which thing is like the passing of lightning? He said: Have you not seen lightning, how it passes and then comes back within the twinkling of an eye? Then (they would pass) like the passing of the wind, then like the passing of a bird, and the hastening of persons would be according to their deeds, and your Apostle would be standing on the Path saying: Save, O my Lord, save. (The people would go on passing) till the deeds of the servants would be failing in strength, till a man would come who would find it hard to go along (that Path) but crawlingly. He (the narrator) said: And on the sides of the Path hooks would be suspended ready to catch anyone whom these would be required (to catch). There would be those who would somehow or other succeed in trasversing that Path and some would be piled up in Hell. By Him in Whose Hand is the life of Abu Huraira it would take one seventy years to fathom the depth of Hell.
Narrated As-Suddi: "I asked Murrah Al-Hamdani about the saying of Allah, Mighty and Sublime is He: There is not one of you but will pass over it (19:71). So he narrated to me that 'Abdullah bin Mas'ud narrated to him saying: 'The Messenger of Allah (ﷺ) said: "The people will pass over the Fire, then they avert it based upon their deeds. The first of them (would pass over it) like a flash of lightening, then like the wind, then like a fleeing horse, then like a rider fleeing on a mount, then like a man fleeing, then like one walking."
[15] It was narrated from Abu Sukainah, a man from among the Muharririn,[1] that a man among the Companions of the the Prophet (ﷺ) said: "When the Prophet (ﷺ) commanded them to dig the trench (Al-Khandaq), there was a rock in their way preventing them from digging. The Messenger of Allah (ﷺ) stood, picked up a pickaxe, put his Rida' (upper garment) at the edge of the ditch and said: 'And the Word of your Lord has been fulfilled in truth and in justice. None can change His Words. And He is the All-Hearer, the All-Knower.' [1] One-third of the rock broke off while Salman Al-Farisi was standing there watching, and there was a flash of light when the Messenger of Allah (ﷺ)struck (the rock). Then he struck it again and said: 'And the Word of your Lord has been fulfilled in truth and in justice. Nonce can change His Words. Ans He is the All-Hearer, the All-Knower' And another third of the rock broke off and there was another flash of light, which Salman saw. Then he struck (the rock) a third time and said: 'And the Word of your Lord has been fulfilled in truth and in justice. None can change His Words. And He is the All-Hearer, the All-Knower.' The last third fell, and the Messenger of Allah (ﷺ) came out, picked up his Rida' and sat down. Salman said: 'O Messenger of Allah, Each time you struck the rock there was a flash of light.' The Messenger of Allah (ﷺ) said to him: 'O Salman, did you see that?' He said: 'Yes, by the One Who sent you with the truth, O Messenger of Allah.' He said: 'When I struck the first blow, the cities of Kisra and their environs were shown to me, and many other cities, and I saw them with my own eyes.' Those of his Companions who were present said: 'O Messenger of Allah, pray to Allah to grant us victory and to give us their land as spoils of war, and to destroy their lands at our hands.' So the Messenger of Allah (ﷺ) prayed for that. (Then he said:) 'Then I struck the second blow and the cities of Caesar and their environs were shown to me, and I saw them with my own eyes.' They said: 'O Messenger of Allah, pray to Allah to grant us victory and to give us their lands as spoils of war, and to destroy their lands at our hands.' So the Messenger of Allah (ﷺ) prayed for that. (Then he said:) 'Then I struck the third blow and the cities of Ethiopia were shown to me, and the villages around them, and I saw them with my own eyes.' But the Messenger of Allah (ﷺ) said at that point: 'Leave the Ethiopians alone so long as they leave you alone, and leave the Turks alone so long as they leave you alone.'" [1] An-An'am 6:115.
أَخْبَرَنَا عِيسَى بْنُ يُونُسَ، قَالَ حَدَّثَنَا ضَمْرَةُ، عَنْ أَبِي زُرْعَةَ السَّيْبَانِيِّ، عَنْ أَبِي سُكَيْنَةَ، - رَجُلٌ مِنَ الْمُحَرَّرِينَ - عَنْ رَجُلٍ، مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم قَالَ لَمَّا أَمَرَ النَّبِيُّ صلى الله عليه وسلم بِحَفْرِ الْخَنْدَقِ عَرَضَتْ لَهُمْ صَخْرَةٌ حَالَتْ بَيْنَهُمْ وَبَيْنَ الْحَفْرِ فَقَامَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَأَخَذَ الْمِعْوَلَ وَوَضَعَ رِدَاءَهُ نَاحِيَةَ الْخَنْدَقِ وَقَالَ " { تَمَّتْ كَلِمَةُ رَبِّكَ صِدْقًا وَعَدْلاً لاَ مُبَدِّلَ لِكَلِمَاتِهِ وَهُوَ السَّمِيعُ الْعَلِيمُ } " . فَنَدَرَ ثُلُثُ الْحَجَرِ وَسَلْمَانُ الْفَارِسِيُّ قَائِمٌ يَنْظُرُ فَبَرَقَ مَعَ ضَرْبَةِ رَسُولِ اللَّهِ صلى الله عليه وسلم بَرْقَةٌ ثُمَّ ضَرَبَ الثَّانِيَةَ وَقَالَ " { تَمَّتْ كَلِمَةُ رَبِّكَ صِدْقًا وَعَدْلاً لاَ مُبَدِّلَ لِكَلِمَاتِهِ وَهُوَ السَّمِيعُ الْعَلِيمُ } " . فَنَدَرَ الثُّلُثُ الآخَرُ فَبَرَقَتْ بَرْقَةٌ فَرَآهَا سَلْمَانُ ثُمَّ ضَرَبَ الثَّالِثَةَ وَقَالَ " { تَمَّتْ كَلِمَةُ رَبِّكَ صِدْقًا وَعَدْلاً لاَ مُبَدِّلَ لِكَلِمَاتِهِ وَهُوَ السَّمِيعُ الْعَلِيمُ } " . فَنَدَرَ الثُّلُثُ الْبَاقِي وَخَرَجَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَأَخَذَ رِدَاءَهُ وَجَلَسَ . قَالَ سَلْمَانُ يَا رَسُولَ اللَّهِ رَأَيْتُكَ حِينَ ضَرَبْتَ مَا تَضْرِبُ ضَرْبَةً إِلاَّ كَانَتْ مَعَهَا بَرْقَةٌ . قَالَ لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم " يَا سَلْمَانُ رَأَيْتَ ذَلِكَ " . فَقَالَ إِي وَالَّذِي بَعَثَكَ بِالْحَقِّ يَا رَسُولَ اللَّهِ . قَالَ " فَإِنِّي حِينَ ضَرَبْتُ الضَّرْبَةَ الأُولَى رُفِعَتْ لِي مَدَائِنُ كِسْرَى وَمَا حَوْلَهَا وَمَدَائِنُ كَثِيرَةٌ حَتَّى رَأَيْتُهَا بِعَيْنَىَّ " . قَالَ لَهُ مَنْ حَضَرَهُ مِنْ أَصْحَابِهِ يَا رَسُولَ اللَّهِ ادْعُ اللَّهَ أَنْ يَفْتَحَهَا عَلَيْنَا وَيُغَنِّمَنَا دِيَارَهُمْ وَيُخَرِّبَ بِأَيْدِينَا بِلاَدَهُمْ . فَدَعَا رَسُولُ اللَّهِ صلى الله عليه وسلم بِذَلِكَ " ثُمَّ ضَرَبْتُ الضَّرْبَةَ الثَّانِيَةَ فَرُفِعَتْ لِي مَدَائِنُ قَيْصَرَ وَمَا حَوْلَهَا حَتَّى رَأَيْتُهَا بِعَيْنَىَّ " . قَالُوا يَا رَسُولَ اللَّهِ ادْعُ اللَّهَ أَنْ يَفْتَحَهَا عَلَيْنَا وَيُغَنِّمَنَا دِيَارَهُمْ وَيُخَرِّبَ بِأَيْدِينَا بِلاَدَهُمْ . فَدَعَا رَسُولُ اللَّهِ صلى الله عليه وسلم بِذَلِكَ " ثُمَّ ضَرَبْتُ الثَّالِثَةَ فَرُفِعَتْ لِي مَدَائِنُ الْحَبَشَةِ . وَمَا حَوْلَهَا مِنَ الْقُرَى حَتَّى رَأَيْتُهَا بِعَيْنَىَّ " . قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم عِنْدَ ذَلِكَ " دَعُوا الْحَبَشَةَ مَا وَدَعُوكُمْ وَاتْرُكُوا التُّرْكَ مَا تَرَكُوكُمْ " .
[16] Ibn Abbas narrated that : the Prophet said: "Jibril (peace be upon him) led me (in Salat) twice at the House. So he prayed Zuhr the first time when the shadow was similar to (the length of) the strap a sandal. Then he prayed Asr when everything was similar (to the length of) its shadow. Then he prayed Maghrib when the sun had set and the fasting person breaks fast. Then he prayed Isha when the twilight had vanished. Then he prayed Fajr when Fajr (dawn) began, and when eating is prohibited for the fasting person. The second time he prayed Zuhr when the shadow of everything was similar to (the length of) it, at the time of Asr the day before. Then he prayed Asr when the shadow of everything was about twice as long as it. Then he prayed Maghrib at the same time as he did the first time. Then he prayed Isha, the later one, when a third of the night had gone. Then he prayed Subh when the land glowed. Then Jibril turned towards me and said: "O Muhammad! These are the times of the Prophets before you, and the (best) time is what is between these two times."
'Abdullah bin 'Umar bin Al-Khattab (May Allah be pleased with them) narrated that: He heard Messenger of Allah (ﷺ) as saying: "Three men, amongst those who came before you, set out until night came and they reached a cave, so they entered it. A rock fell down from the mountain and blocked the entrance of the cave. They said: 'Nothing will save you from this unless you supplicate to Allah by virtue of a righteous deed you have done.' Thereupon, one of them said: 'O Allah! I had parents who were old, and I used to offer them milk before any of my children or slaves. One day, I went far away in search of grazing and could not come back until they had slept. When I milked as usual and brought the drink I found them both asleep. I hated to disturb them and also disliked to give milk to my children before them. My children were crying out of hunger at my feet but I awaited with the bowl in my hand for them to wake up. When they awoke at dawn, they drank milk. O Allah! If I did so to seek Your Pleasure, then deliver us from the distress caused by the rock'. The rock moved slightly but they were unable to escape. The next said: 'O Allah! I had a cousin whom I loved more than any one else (in another version he said: as a man can love a woman). I wanted to have sexual intercourse with her but she refused. Hard pressed in a year of famine, she approached me. I gave her one hundred and twenty dinars on condition that she would yield herself to me. She agreed and when we got together (for sexual intercourse), she said: Fear Allah and do not break the seal unlawfully. I moved away from her in spite of the fact that I loved her most passionately; and I let her keep the money I had given her. O Allah! If I did that to seek Your Pleasure, then, remove the distress in which we are.' The rock moved aside a bit further but they were still unable to get out. The third one said: 'O Allah! I hired some labourers and paid them their wages except one of them departed without taking his due. I invested his money in business and the business prospered greatly. After a long time, he came to me and said: O slave of Allah! Pay me my dues. I said: All that you see is yours - camels, cattle, goats and slaves. He said: O slave of Allah! Do not mock at me. I assured him that I was not joking. So he took all the things and went away. He spared nothing. O Allah! If I did so seeking Your Pleasure, then relieve us of our distress.' The rock slipped aside and they got out walking freely". [Al-Bukhari and Muslim]
وعن أبي عبد الرحمن عبد الله بن عمر بن الخطاب، رضي الله عنهما قال: سمعت رسول الله صلى الله عليه وسلم يقول: " انطلق ثلاثة نفر ممن كان قبلكم حتى آواهم المبيت إلى غار فدخلوه، فانحدرت صخرة من الجبل فسدت عليهم الغار، فقالوا: إنه لا ينجيكم من هذه الصخرة إلا أن تدعوا الله بصالح أعمالكم. قال رجل منهم: اللهم كان لي أبوان شيخان كبيران، وكنت لا أغبق قبلهما أهلاً ولا مالاً. فنأى بى طلب الشجر يوماً فلم أرح عليهما حتى ناما فحلبت لهما غبوقهما فوجدتهما نائمين فكرهت أن أوقظهما وأن أغبق قبلهما أهلاً أو مالاً، فلبثت- والقدح على يدى- أنتظر استيقاظهما حتى برق الفجر والصبية يتضاغون عند قدمى- فاستيقظا فشربا غبوقهما. اللهم إن كنت فعلت ذلك ابتغاء وجهك ففرج عنا ما نحن فيه من هذه الصخرة، فانفرجت شيئاً لا يستطيعون الخروج منه. قال الآخر: اللهم إنه كانت لي ابنة عم كانت أحب الناس إلىّ " وفى رواية: "كنت أحبها كأشد ما يحب الرجال النساء، فأردتها على نفسها فامتنعت منى حتى ألمّت بها سنة من السنين فجاءتنى فأعطيتها عشرين ومائة دينار على أن تخلى بينى وبين نفسها ففعلت، حتى إذا قدرت عليها" وفى رواية: "فلما قعدت بين رجليها، قالت: اتق الله ولا تفض الخاتم إلا بحقه، فانصرفت عنها وهى أحب الناس إلى وتركت الذهب الذى أعطيتها، اللهم إن كنت فعلت ذلك ابتغاء وجهك فافرج عنا ما نحن فيه، فانفرجت الصخرة غير أنهم لا يستطيعون الخروج منها. وقال الثالث: اللهم استأجرت أجراء وأعطيتهم أجرهم غير رجل واحد ترك الذى له وذهب، فثمرت أجره حتى كثرت منه الأموال، فجاءنى بعد حين فقال: يا عبد الله أدّ إلى أجرى، فقلت: كل ما ترى من أجرك: من الإبل والبقر والغنم والرقيق. فقال: يا عبد الله لا تستهزئ بى! فقلت: لا أستهزئ بك، فأخذه كله فاستاقه فلم يترك منه شيئاً، اللهم إن كنتُ فعلت ذلك ابتغاء وجهك فافرج عنا ما نحن فيه، فانفرجت الصخرة فخرجوا يمشون" ((متفق عليه)).
Narrated `Abdullah bin `Umar: I heard Allah's Messenger (ﷺ) saying, "Three men from among those who were before you, set out together till they reached a cave at night and entered it. A big rock rolled down the mountain and closed the mouth of the cave. They said (to each other), Nothing could save you from this rock but to invoke Allah by giving reference to the righteous deed which you have done (for Allah's sake only).' So, one of them said, 'O Allah! I had old parents and I never provided my family (wife, children etc.) with milk before them. One day, by chance I was delayed, and I came late (at night) while they had slept. I milked the sheep for them and took the milk to them, but I found them sleeping. I disliked to provide my family with the milk before them. I waited for them and the bowl of milk was in my hand and I kept on waiting for them to get up till the day dawned. Then they got up and drank the milk. O Allah! If I did that for Your Sake only, please relieve us from our critical situation caused by this rock.' So, the rock shifted a little but they could not get out." The Prophet (ﷺ) added, "The second man said, 'O Allah! I had a cousin who was the dearest of all people to me and I wanted to have sexual relations with her but she refused. Later she had a hard time in a famine year and she came to me and I gave her one-hundred-and-twenty Dinars on the condition that she would not resist my desire, and she agreed. When I was about to fulfill my desire, she said: It is illegal for you to outrage my chastity except by legitimate marriage. So, I thought it a sin to have sexual intercourse with her and left her though she was the dearest of all the people to me, and also I left the gold I had given her. O Allah! If I did that for Your Sake only, please relieve us from the present calamity.' So, the rock shifted a little more but still they could not get out from there." The Prophet (ﷺ) added, "Then the third man said, 'O Allah! I employed few laborers and I paid them their wages with the exception of one man who did not take his wages and went away. I invested his wages and I got much property thereby. (Then after some time) he came and said to me: O Allah's slave! Pay me my wages. I said to him: All the camels, cows, sheep and slaves you see, are yours. He said: O Allah's slave! Don't mock at me. I said: I am not mocking at you. So, he took all the herd and drove them away and left nothing. O Allah! If I did that for Your Sake only, please relieve us from the present suffering.' So, that rock shifted completely and they got out walking.
[17] Abu Idris Al-Khaulani (May Allah had mercy upon him) reported: I once entered the mosque in Damascus. I happened to catch sight of a young man who had bright teeth (i.e., he was always seen smiling). A number of people had gathered around him. When they differed over anything they would refer it to him and act upon his advice. I asked who he was and I was told that he was Mu'adh bin Jabal (May Allah be pleased with him) The next day I hastened to the mosque, but found that he had arrived before me and was busy in performing Salat. I waited until he finished, and then went to him from the front, greeted him with Salam and said to him, "By Allah I love you." He asked, "For the sake of Allah?" I replied, "Yes, for the sake of Allah". He again asked me, "Is it for Allah's sake?" I replied, "Yes, it is for Allah's sake." Then he took hold of my cloak, drew me to himself and said, "Rejoice,! I heard Messenger of Allah (PBUH) saying, 'Allah, the Exalted, says: My love is due to those who love one another for My sake, meet one another for My sake, visit one another for My sake and spend in charity for My sake". [Malik].
وعن أبي إدريس الخولاني رحمه الله قال: دخلت مسجد دمشق، فإذا فتًى براق الثنايا وإذا الناس معه، فإذا اختلفوا بشيء، أسندوه إليه، وصدروا عن رأيه، فسألت عنه، فقيل: هذا معاذ بن جبل رضي الله عنه، فلما كان من الغد، هجرت، فوجدته قد سبقني بالتهجير، ووجدته يصلي، فانتظرته حتى قضى صلاته، ثم جئته من قبل وجهه، فسلمت عليه، ثم قلت: والله إني لأحبك، فقال: آلله؟ فقال: الله، فقال: آلله؟ فقالت: الله، فأخذني بحبوة ردائي، فجبذني إليه، فقال:أبشر، فإني سمعت رسول الله صلى الله عليه وسلم يقول: " قال الله تعالى وجبت محبتي للمتحابين فيَّ، والمتجالسين فيَّ ، والمتزاورين فيَّ ، والمتباذلين فيَّ " حديث صحيح ((رواه مالك فيَّ الموطأ بإسناده الصحيح)).
Yahya related to me from Malik from Abu Hazim ibn Dinar that Abu Idris al-Khawlani said, "I entered the Damascus mosque and there was a young man with a beautiful mouth and white teeth sitting with some people. When they disagreed about something, they referred it to him and proceeded from his statement. I inquired about him, and it was said, 'This is Muadh ibn Jabal.' The next day I went to the noon-prayer, and I found that he had preceded me to the noon prayer and I found him praying."
Abu Idris continued, "I waited for him until he had finished the prayer. Then I came to him from in front of him and greeted him and said, 'By Allah! I love you for Allah!' He said, 'By Allah?' I said, 'By Allah.' He said, 'By Allah?' I said, 'By Allah.' He said, 'By Allah?' I said, 'By Allah.' "
He continued, "He took me by the upper part of my cloak and pulled me to him and said, 'Rejoice! I heard the Messenger of Allah, may Allah bless him and grant him peace, say, "Allah, the Blessed and Exalted, said, 'My love is obliged for those who love each other in Me, and those who sit with each other in Me, and those who visit each other in Me, and those who give to each other generously in Me.' " ' "
[18] Narrated Zirr bin Hubaish: "I said to Hudhaifah bin Al-Yaman: 'Did the Messenger of Allah (SAW) perform Salat in Bait Al-Maqdis?' He said: 'No.' I said: 'But he did.' He said: 'You say that, O bald one! Based upon what do you say that?' I said: 'Based upon the Qur'an, (the Judge) between you and I is the Qur'an.' So Hudhaifah said: 'Whoever argues using the Qur'an, then he has indeed succeeded.'" (One of the narrators) Sufyan said: "He means: 'He has indeed proven'" - and perhaps he (Sufyan) said: "He triumphed." He (Zirr) said: "Glorified is He Who took His slave for a journey by night from Al-Masjid Al-Haram to Al-Masjid Al-Aqsa (17:1).' He (Hudhaifah) said: 'Do you see (this proves that) he (SAW) performed Salat in it?' I said: 'No.' He said: 'If he had performed Salat in it, then it would have been required upon you that you perform Salat in it, just as it is required that you perform Salat in Al-Masjid Al-Haram.' Hudhaifah said: 'The Messenger of Allah (SAW) was brought a beast with a long back - stretching out like this - one stride of it, is as far as his vision. So, the two of them remained upon the back of Al-Buraq until they saw Paradise and the Fire, and all of what has been prepared for the Hereafter, then they returned back to where they began.' He said: 'They say that he was fettered, but for what? Because he might flee? The Knower of the unseen and the witness subdued him.'"
[19] Anas b. Malik reported on the authority of Malik b. Sa sa', perhaps a person of his tribe, that the Prophet of Allah (ﷺ) said: I was near the House (i. e. Ka'bah) in a state between sleep and wakefulness when I heard someone say: He is the third among the two persons. Then he came to me and took me with him. Then a golden basin containing the water of Zamzam was brought to me and my heart was opened up to such and such (part). Qatada said: I asked him who was with me (i e. the narrator) and what he meant by such and such (part). He replied: (It means that it was opened) up to the lower part of his abdomen (Then the hadith continues): My heart was extracted and it was washed with the water of Zamzam and then it was restored in its original position, after which it was filled with faith and wisdom. I was then brought a white beast which is called al-Buraq, bigger than a donkey and smaller than a mule. Its stride was as long as the eye could reach. I was mounted on it, and then we went forth till we reached the lowest heaven. Gabriel asked for the (gate) to be opened, and it was said: Who is he? He replied: Gabriel. It was again said: Who is with thee? He replied: Muhammad (ﷺ). It was said: Has he been sent for? He (Gabriel) said: Yes. He (the Prophet) said: Then (the gate) was opened for us (and it was said): Welcome unto him! His is a blessed arrival. Then we came to Adam (peace be upon him). And he (the narrator) narrated the whole account of the hadith. (The Holy Prophet) observed that he met Jesus in the second heaven, Yahya (peace be on both of them) in the third heaven, Yusuf in the third, Idris in the fourth, Harun in the fifth (peace and blessings of Allah be upon them). Then we travelled on till we reached the sixth heaven and came to Moses (peace be upon him) and I greeted him and he said: Welcome unto righteous brother and righteous prophet. And when I passed (by him) he wept, and a voice was heard saying: What makes thee weep? He said: My Lord, he is a young man whom Thou hast sent after me (as a prophet) and his followers will enter Paradise in greater numbers than my followers. Then we travelled on till we reached the seventh heaven and I came to Ibrahim. He (the narrator) narrat- ed in this hadith that the Prophet of Allah (ﷺ) told that he saw four rivers which flowed from (the root of the lote-tree of the farthest limits): two manifest rivers and two hidden rivers. I said: ' Gabriel! what are these rivers? He replied: The two hidden rivers are the rivers of Paradise, and as regards the two manifest ones, they are the Nile and the Euphrates. Then the Bait-ul-Ma'mur was raised up to me. I said: O Gabriel! what is this? He replied: It is the Bait-ul-Ma'mur. Seventy thousand angels enter into it daily and, after they come out, they never return again. Two vessels were then brought to me. The first one contained wine and the second one contained milk, and both of them were placed before me. I chose milk. It was said: You did right. Allah will guide rightly through you your Ummah on the natural course. Then fifty prayers daily were made obligatory for me. And then he narrated the rest of the hadith to the end.
[20] Narrated Anas: that Al-Buraq was brought to the Prophet (SAW) on the Night of Isra, saddled and reined, but he shied from him. So Jibra'il said to him: "is it from Muhammad that you do this? By your Lord! There is no one more honorable to your Lord than him." He said: "Then he started sweating profusely."
1 - أن النبيَّ - صلَّى اللهُ عليهِ وسلَّم - أُتِيَ بالبُراقِ ليلةَ أُسْرِيَ به، مُلَجَّمًا مُسَرَّجًا، فاستَصْعَبَ عليه، فقال له جبريلُ : أَبِمُحَمَّدٍ تفعلُ هذا ؟ ! فما رَكِبَكَ أحدٌ أَكْرَمَ على اللهِ منه، قال : فارْفَضَّ عَرَقًا .
الراوي : أنس بن مالك | المحدث : الألباني | المصدر : هداية الرواة
3 - أنَّ النَّبيَّ صلَّى اللهُ عليه وسلَّمَ أُتيَ بالبُراقِ ليلةَ أُسرِيَ به مُسْرَجًا مُلْجَمًا؛ لِيَرْكَبَه، فاسْتَصْعَبَ عليه، فقال له جِبْريلُ: ما يَحمِلُكَ على هذا؟ فواللهِ ما رَكِبَكَ أحَدٌ قَطُّ أكْرَمُ على اللهِ منه، فارْفَضَّ عَرَقًا.
الراوي : أنس بن مالك | المحدث : شعيب الأرناؤوط | المصدر : تخريج المسند لشعيب
4 - أنَّ النَّبيَّ صلَّى اللهُ عليه وسلَّم أُتي بالبُراقِ ليلةَ أُسري به مُسرَجًا مُلجَمًا ليركَبَه فاستَصعَب عليه فقال له جبريلُ: ما يحمِلُك على هذا فواللهِ ما ركِبك أحدٌ أكرمُ على اللهِ منه قال: فارفَضَّ عرَقًا
الراوي : أنس بن مالك | المحدث : شعيب الأرناؤوط | المصدر : تخريج صحيح ابن حبان
[21] Narrated Ibn Buraidah: from his father that the Messenger of Allah (SAW) said: "When we reached Bait Al-Maqdis, Jibra'il pointed with his finger causing a crack in the rock, and he tied Al-Buraq to it."
Narrated Malik bin Sasaa: The Prophet (ﷺ) said, "While I was at the House in a state midway between sleep and wakefulness, (an angel recognized me) as the man lying between two men. A golden tray full of wisdom and belief was brought to me and my body was cut open from the throat to the lower part of the `Abdomen and then my `Abdomen was washed with Zamzam water and (my heart was) filled with wisdom and belief. Al- Buraq, a white animal, smaller than a mule and bigger than a donkey was brought to me and I set out with Gabriel. When I reached the nearest heaven. Gabriel said to the heaven gate-keeper, 'Open the gate.' The gatekeeper asked, 'Who is it?' He said, 'Gabriel.' The gate-keeper,' Who is accompanying you?' Gabriel said, 'Muhammad.' The gate-keeper said, 'Has he been called?' Gabriel said, 'Yes.' Then it was said, 'He is welcomed. What a wonderful visit his is!' Then I met Adam and greeted him and he said, 'You are welcomed O son and a Prophet.' Then we ascended to the second heaven. It was asked, 'Who is it?' Gabriel said, 'Gabriel.' It was said, 'Who is with you?' He said, 'Muhammad' It was asked, 'Has he been sent for?' He said, 'Yes.' It was said, 'He is welcomed. What a wonderful visit his is!" Then I met Jesus and Yahya (John) who said, 'You are welcomed, O brother and a Prophet.' Then we ascended to the third heaven. It was asked, 'Who is it?' Gabriel said, 'Gabriel.' It was asked, 'Who is with you? Gabriel said, 'Muhammad.' It was asked, 'Has he been sent for?' 'Yes,' said Gabriel. 'He is welcomed. What a wonderful visit his is!' (The Prophet (ﷺ) added:). There I met Joseph and greeted him, and he replied, 'You are welcomed, O brother and a Prophet!' Then we ascended to the 4th heaven and again the same questions and answers were exchanged as in the previous heavens. There I met Idris and greeted him. He said, 'You are welcomed O brother and Prophet.' Then we ascended to the 5th heaven and again the same questions and answers were exchanged as in previous heavens. there I met and greeted Aaron who said, 'You are welcomed O brother and a Prophet". Then we ascended to the 6th heaven and again the same questions and answers were exchanged as in the previous heavens. There I met and greeted Moses who said, 'You are welcomed O brother and. a Prophet.' When I proceeded on, he started weeping and on being asked why he was weeping, he said, 'O Lord! Followers of this youth who was sent after me will enter Paradise in greater number than my followers.' Then we ascended to the seventh heaven and again the same questions and answers were exchanged as in the previous heavens. There I met and greeted Abraham who said, 'You are welcomed o son and a Prophet.' Then I was shown Al-Bait-al-Ma'mur (i.e. Allah's House). I asked Gabriel about it and he said, This is Al Bait-ul-Ma'mur where 70,000 angels perform prayers daily and when they leave they never return to it (but always a fresh batch comes into it daily).' Then I was shown Sidrat-ul-Muntaha (i.e. a tree in the seventh heaven) and I saw its Nabk fruits which resembled the clay jugs of Hajr (i.e. a town in Arabia), and its leaves were like the ears of elephants, and four rivers originated at its root, two of them were apparent and two were hidden. I asked Gabriel about those rivers and he said, 'The two hidden rivers are in Paradise, and the apparent ones are the Nile and the Euphrates.' Then fifty prayers were enjoined on me. I descended till I met Moses who asked me, 'What have you done?' I said, 'Fifty prayers have been enjoined on me.' He said, 'I know the people better than you, because I had the hardest experience to bring Bani Israel to obedience. Your followers cannot put up with such obligation. So, return to your Lord and request Him (to reduce the number of prayers.' I returned and requested Allah (for reduction) and He made it forty. I returned and (met Moses) and had a similar discussion, and then returned again to Allah for reduction and He made it thirty, then twenty, then ten, and then I came to Moses who repeated the same advice. Ultimately Allah reduced it to five. When I came to Moses again, he said, 'What have you done?' I said, 'Allah has made it five only.' He repeated the same advice but I said that I surrendered (to Allah's Final Order)'" Allah's Messenger (ﷺ) was addressed by Allah, "I have decreed My Obligation and have reduced the burden on My slaves, and I shall reward a single good deed as if it were ten good deeds."
[22] It is narrated on the authority of Anas b. Malik that the Messenger of Allah (ﷺ) said: I was brought al-Buraq Who is an animal white and long, larger than a donkey but smaller than a mule, who would place his hoof a distance equal to the range of version. I mounted it and came to the Temple (Bait Maqdis in Jerusalem), then tethered it to the ring used by the prophets. I entered the mosque and prayed two rak'ahs in it, and then came out and Gabriel brought me a vessel of wine and a vessel of milk. I chose the milk, and Gabriel said: You have chosen the natural thing. Then he took me to heaven. Gabriel then asked the (gate of heaven) to be opened and he was asked who he was. He replied: Gabriel. He was again asked: Who is with you? He (Gabriel) said: Muhammad. It was said: Has he been sent for? Gabriel replied: He has indeed been sent for. And (the door of the heaven) was opened for us and lo! we saw Adam. He welcomed me and prayed for my good. Then we ascended to the second heaven. Gabriel (peace be upon him) (asked the door of heaven to be opened), and he was asked who he was. He answered: Gabriel; and was again asked: Who is with you? He replied: Muhammad. It was said: Has he been sent for? He replied: He has indeed been sent for. The gate was opened. When I entered 'Isa b. Maryam and Yahya b. Zakariya (peace be upon both of them), cousins from the maternal side. welcomed me and prayed for my good Then I was taken to the third heaven and Gabriel asked for the opening (of the door). He was asked: Who are you? He replied: Gabriel. He was (again) asked: Who is with you? He replied Muhammad (ﷺ). It was said: Has he been sent for? He replied He has indeed been sent for. (The gate) was opened for us and I saw Yusuf (peace of Allah be upon him) who had been given half of (world) beauty. He welcomed me prayed for my well-being. Then he ascended with us to the fourth heaven. Gabriel (peace be upon him) asked for the (gate) to be opened, and it was said: Who is he? He replied: Gabriel. It was (again) said: Who is with you? He said: Muhammad. It was said: Has he been sent for? He replied: He has indeed been sent for. The (gate) was opened for us, and lo! Idris was there. He welcomed me and prayed for my well-being (About him) Allah, the Exalted and the Glorious, has said:" We elevated him (Idris) to the exalted position" (Qur'an xix. 57). Then he ascended with us to the fifth heaven and Gabriel asked for the (gate) to be opened. It was said: Who is he? He replied Gabriel. It was (again) said: Who is with thee? He replied: Muhammad. It was said Has he been sent for? He replied: He has indeed been sent for. (The gate) was opened for us and then I was with Harun (Aaron-peace of Allah be upon him). He welcomed me prayed for my well-being. Then I was taken to the sixth heaven. Gabriel (peace be upon him) asked for the door to be opened. It was said: Who is he? He replied: Gabriel. It was said: Who is with thee? He replied: Muhammad. It was said: Has he been sent for? He replied: He has indeed been sent for. (The gate) was opened for us and there I was with Musa (Moses peace be upon him) He welcomed me and prayed for my well-being. Then I was taken up to the seventh heaven. Gabriel asked the (gate) to be opened. It was said: Who is he? He said: Gabriel It was said. Who is with thee? He replied: Muhammad (may peace be upon him.) It was said: Has he been sent for? He replied: He has indeed been sent for. (The gate) was opened for us and there I found Ibrahim (Abraham peace be upon him) reclining against the Bait-ul-Ma'mur and there enter into it seventy thousand angels every day, never to visit (this place) again. Then I was taken to Sidrat-ul-Muntaha whose leaves were like elephant ears and its fruit like big earthenware vessels. And when it was covered by the Command of Allah, it underwent such a change that none amongst the creation has the power to praise its beauty. Then Allah revealed to me a revelation and He made obligatory for me fifty prayers every day and night. Then I went down to Moses (peace be upon him) and he said: What has your Lord enjoined upon your Ummah? I said: Fifty prayers. He said: Return to thy Lord and beg for reduction (in the number of prayers), for your community shallnot be able to bear this burden. as I have put to test the children of Isra'il and tried them (and found them too weak to bear such a heavy burden). He (the Holy Prophet) said: I went back to my Lord and said: My Lord, make things lighter for my Ummah. (The Lord) reduced five prayers for me. I went down to Moses and said. (The Lord) reduced five (prayers) for me, He said: Verily thy Ummah shall not be able to bear this burden; return to thy Lord and ask Him to make things lighter. I then kept going back and forth between my Lord Blessed and Exalted and Moses, till He said: There are five prayers every day and night. O Muhammad, each being credited as ten, so that makes fifty prayers. He who intends to do a good deed and does not do it will have a good deed recorded for him; and if he does it, it will be recorded for him as ten; whereas he who intends to do an evil deed and does not do, it will not be recorded for him; and if he does it, only one evil deed will be recorded. I then came down and when I came to Moses and informed him, he said: Go back to thy Lord and ask Him to make things lighter. Upon this the Messenger of Allah remarked: I returned to my Lord until I felt ashamed before Him.
[35] Narrated Abu Juhaifa (RA): I saw Bilal calling for prayer and I would follow (looking at) his mouth (as he turned it) this (right) side and that (left) side with his fingers in his ears. [Reported by Ahmad and at-Tirmidhi who graded it Sahih (authentic)].
وَعَنْ أَبِي جُحَيْفَةَ - رضى الله عنه - قَالَ: { رَأَيْتُ بِلَالاً يُؤَذِّنُ وَأَتَتَبَّعُ فَاهُ, هَاهُنَا وَهَاهُنَا, وَإِصْبَعَاهُ فِي أُذُنَيْهِ } رَوَاهُ أَحْمَدُ, وَاَلتِّرْمِذِيُّ وَصَحَّحَهُ - صحيح. رواه أحمد (4/308-309)، والترمذي (197)، وقال الترمذي: "حديث حسن صحيح".
[36] 'Aishah (May Allah be pleased with her) reported: Messenger of Allah (ﷺ) said, "When Allah desires good for a ruler, He appoints for him a sincere adviser who will remind him if he forgets and helps him if he remembers. When Allah wishes for him the contrary, He appoints for him a bad adviser who will not remind him if he forgets, nor will he help him if he remembers." [Abu-Dawud].
وعن عائشة رضي الله عنها قالت: قال رسول الله صلى الله عليه وسلم: “إذا أراد الله بالأمير خيراً، جعل له وزير صدق، إن نسي ذكره، وإن ذكر أعانه، وإذا أراد به غير ذلك جعل له وزير سوء، إن نسي لم يذكره، وإذ ذكر لم يعنه” ((رواه أبو داود بإسناد جيد على شرط مسلم)).
[37] It was narrated that Jabir said: “The Messenger of Allah (ﷺ) stipulated (the penalty of) a man for a hyena killed by a man in Ihram, and he considered it as game.”
حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدٍ، حَدَّثَنَا وَكِيعٌ، حَدَّثَنَا جَرِيرُ بْنُ حَازِمٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُبَيْدِ بْنِ عُمَيْرٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَمَّارٍ، عَنْ جَابِرٍ، قَالَ جَعَلَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ فِي الضَّبُعِ يُصِيبُهُ الْمُحْرِمُ كَبْشًا وَجَعَلَهُ مِنَ الصَّيْدِ .
[38] Narrated Maimuma (rad): Allah’s Messenger (ﷺ) poured water over his private parts and washed them with his left hand. He then struck his hand against the earth.
[40] Ahmad transmitted on the authority of `Ali (RAA): "The earth (dust) has been made for me as a means for purification."
وَعَنْ عَلِيٍّ - رضى الله عنه - عِنْدَ أَحْمَدَ: { وَجُعِلَ اَلتُّرَابُ لِي طَهُورًا } - حسن. رواه أحمد (763) وتمام لفظه: "أعطيت ما لم يعط أحد من الأنبياء" فقلنا: يا رسول الله! ما هو؟ قال: "نصرت بالرعب، وأعطيت مفاتيح الأرض، وسميت: أحمد، وجعل التراب لي طهورا، وجعلت أمتي خير الأمم".
[41] It was narrated from Ibn ʼUmar that ‘Umar (رضي الله عنه) - and I think he attributed it to the Prophet (ﷺ) said: `Allah, may He be blessed and exalted - says: `Whoever humbles himself before Me like that” – and he turned his palm down towards the ground like that, very close to the ground - ` I will raise him in status like this` - and he turned his palm up towards the heaven and raised his hand like that.
[42] Narrated Ibn `Abbas: (During the early days of Islam), the inheritance used to be given to one's offspring and legacy used to be bequeathed to the parents, then Allah cancelled what He wished from that order and decreed that the male should be given the equivalent of the portion of two females, and for the parents one-sixth for each of them, and for one's wife one-eighth (if the deceased has children) and one-fourth (if he has no children), for one's husband one-half (if the deceased has no children) and one-fourth (if she has children).
[43] Ibn ‘Umar said the Prophet took a signet-ring of gold. A version: says he put it on his right hand, then threw it away and took one of silver on which he engraved, “Muhammad God’s messenger,” saying, “No one must engrave anything in the manner of this signet-ring of mine.” When he wore it he put the stone next the palm of his hand.
[44] Salim bin Hayyan said: I heard Abu Hurairah say: “I grew up an orphan, and I emigrated as a poor man, and I was hired by the daughter of Ghazwan in return for food and a turn riding the camel. I would gather firewood for them when they stopped to camp and urge their camels along for them by singing when they rode. Praise is to Allah (SWT) who has caused His religion to prevail and has made Abu Hurairah an Imam.”
[45] Abu Sa`id Khudri reported: One who is better than I informed me, that Allah's Messenger (ﷺ) said to `Ammar as he was digging the ditch (on the ocassion of the Battle of the Ditch) wiping over his head: O son of Summayya, you will be involved in trouble and a group of the rebels would kill you.
[48] Anas said: “When the Prophet (Allah bless him and give him peace) ate a meal, he used to lick his three fingers [the thumb, the index finger and the middle finger].”
حَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍّ الْخَلالُ، قَالَ: حَدَّثَنَا عَفَّانُ، قَالَ: حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ، قَالَ: كَانَ النَّبِيُّ صلى الله عليه وسلم إِذَا أَكَلَ طَعَامًا لَعِقَ أَصَابِعَهُ الثَّلاثَ.
[49] Narrated Sa'd ibn AbuWaqqas: The Prophet (ﷺ) passed by me while I was supplicating by pointing with two fingers of mine. He said: Point with one finger; point with one finger. He then himself pointed with the forefinger.
حَدَّثَنَا زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، حَدَّثَنَا الأَعْمَشُ، عَنْ أَبِي صَالِحٍ، عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ، قَالَ مَرَّ عَلَىَّ النَّبِيُّ صلى الله عليه وسلم وَأَنَا أَدْعُو بِأُصْبُعَىَّ فَقَالَ " أَحِّدْ أَحِّدْ " . وَأَشَارَ بِالسَّبَّابَةِ . حكم: صحيح (الألباني)
[50] Narrated Ibn 'Abbas: that the Messenger of Allah (ﷺ) said: "The blood-money for the fingers on the hands and (the toes of) the feet is the same: Ten camels for each finger."
[52] Narrated Sahl bin Sa`d: I saw Allah's Messenger (ﷺ) pointing with his index and middle fingers, saying. "The time of my Advent and the Hour are like these two fingers."
حَدَّثَنَا أَحْمَدُ بْنُ الْمِقْدَامِ، حَدَّثَنَا الْفُضَيْلُ بْنُ سُلَيْمَانَ، حَدَّثَنَا أَبُو حَازِمٍ، حَدَّثَنَا سَهْلُ بْنُ سَعْدٍ ـ رضى الله عنه ـ قَالَ رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ بِإِصْبَعَيْهِ هَكَذَا بِالْوُسْطَى وَالَّتِي تَلِي الإِبْهَامَ " بُعِثْتُ وَالسَّاعَةَ كَهَاتَيْنِ ".
[53] Narrated Jundab bin Sufyan: In one of the holy Battles a finger of Allah's Messenger (ﷺ) (got wounded and) bled. He said, "You are just a finger that bled, and what you got is in Allah's Cause."
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 do hafton se tabiyat ki kharabi aur kuch kaamo ki wajah se dars nahi ho paya, uss se pehle ke dars me hum Surah al-Baqarah ki 19wi ayat ki tafseer me Lafz-e-Samaa ke maano ki tafseel ka Panchwa hissa sunn rahe the, aaj ke dars me issi lafz par ahadith ki tafseel aa rahi hai aur aaj Lafz-e-Samaa ki tafseer khatam ho jayegi.
Tarjuma wa Tafseer
Vs. No. 19 Cont’d…
80. ASSAMAAA (The sky ) اَلسَّمآءِ ( س م و ) 2:19 Cont’d…
800 se zyada Ahadith jo iss lafz par aaye hain, unn ki summary me hum pichle dars me;
Taqdeer par ahadith sunay jo aasmaano aur zameen ki khilqat se 50 hazar saal pehle likh di gayee thi, iss me kayee ahadith hain jo ye kehti hain ke, agar koi Allah par iman laata hai aur taqdeer par iman nahi laata to wo jahaanam me hai.[1]
Rainbow aur Milkyway Galaxy par ahadith sunay,
Sitare kis tarah aasmaan ki hifazat ka zariya hai aur iss ke contrast me Rasoolullah (صلى الله عليه وسلم) aur Sahaba (رضي الله عنهم) iss ummat ki hifazat ke zaraye thay, humne jana,
Phir pehli wahi ke baad ke waqfe ke baad Jibraeel (عَلَيْهِ ٱلسَّلَام) kis tarah aasmaano aur zameen ke beech kursi par apni asli shakal me baitthe huwe nazar aaye, aur hum wahi par kuch aur details sunay,
Shehr-e-Makkah ki hurmat uss waqt se hai, jab se Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne aasmaano aur zameen ko banaya hai aur ye bhi jana ke, ye hurmat Qiyamat tak rahegi.
Phir ye ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne aasmaano aur zameen ki takhleeq ke sath hi remat ke 100 hisse banaye aur iss ki tafseel sunay.
Aur Isra wa al-Meraj aur Maah-e-Ramadan par ahadith hum pehle sunn chuke hain, jab hum inn par Series kar rahe thay, jo hamari webiste aur Youtube channels par maujood hai.
Ahadith me, kuch aise ahadith bhi hain jo, khwaab me meraj ke hone ki baat karte hain, inn ahadith me bhi, aap (صلى الله عليه وسلم) ka Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke sath ka interaction, alag andaaz me bayan kiya gaya hai, jo aap (صلى الله عليه وسلم) ke qalb ne mehsoos kiya aur tamam aasmaano aur zameen me kya hai, wo aap (صلى الله عليه وسلم) ne jaan liya.[2]
Allah apne bandon se muhabbat kaise karta hai?
Wo Jibraeel (عَلَيْهِ ٱلسَّلَام) ko bula kar kehte hain ke, main fulan bande se muhabbat karta hoon,
to Jibraeel (عَلَيْهِ ٱلسَّلَام) uss bande se muhabbat karne lagte hain,
Aur wo aasmaano me ailan karte hain ke, Allah (ربُّ الْعِزَّت) fulan bande se muhabbat karte hain, to aasmaan walay uss se muhabbat karne lagte hain,
Aur zameen walay bhi uss se muhabbat karte hain,
Aur yehi mamela uss shaks ka hai, jis se Allah nafrat karte hain.[3]
Allah (سُبْحَانَهُ وَتَعَالَىٰ) aasmaano se ba-barkat barish barsata hai;[4]
To jab bhi barish hoti to, Ibn Abbas (رضي الله عنه) apni baandi se kehte ke, meri kaatthi lao aur mere kapde lao,[5]
Takay ba-barkat paani me unhe bhiga dein.
Aur jo kheti aasmaan ke paani se ugay, Arabi me usay ek khaas naam diya gaya hai, Ba’l.[6]
Jab kabhi, Rasoolullah (صلى الله عليه وسلم) aasmaan me badal dekhte to, aap jo kaam kar rahe hote, wo chhorrh dete aur pareshan ho jaate, aap ke chehre ka rang badal jaata aur agar barish ho jaati to aap (صلى الله عليه وسلم) normal ho jaate aur kehte ke, main pareshan iss liye huwa, kyun ke, kahin aisa na ho jaise ke Quran baaz qaum walon ke baare me bayan karta hai ke, jab unhone badal dekha to wo khushiyan manane lagay ke baarish hone wali hai, jab ke unn par azab ke aane ki wo nishani thi, jiss ki jaldi karne ko wo keh rahe thay.[7]
To iss wajah se aap (صلى الله عليه وسلم) pareshan ho jaate aur
Aap (صلى الله عليه وسلم) ne hume dua bhi sikhayi ke, Aye Allah iss me jo kuch hai aur jis cheez ke liye ye bheja gaya hai, uss ki bhalai hum tujh se maangte hain aur jo shar iss me hai ya jo kuch iss me hai aur jis cheez ke liye bheja gaya hai, uss se hum teri panah maangte hain.[8]
Ayat al-Kursi ki fazeelat ke baare me farmaya ke, wo Kalamu Allah hai aur wo aasmaano aur zameen ki khilqat se behtar hai.[9]
Jab Allah (سُبْحَانَهُ وَتَعَالَىٰ) kisi kaam ko karne ka irada kartay hain ya koi hukum jaari karna chahtay hain, to jo farishte Arsh ko utthaye huwe hain, wo Allah ki tasbeeh bayan karte hain, phir uss tasbeeh ko aasmaan me rehne walay bayan karte hain jo Arsh ke qareeb hai, ek aasmaan se doosre aasmaan tak ye tasbeeh hoti hai, hatta ke, aasmaan-e-duniya tak ye tasbeeh pahunchti hai,
Phir Arsh ke qareeb tareen aasmaan walay poochhte hain, Arsh utthane walon se ke, tumhare Rabb ne kya kaha, jo unhe batate hain ke, Allah (ربُّ الْعِزَّت) ka kya farman tha,
Aur ye information, ek aasmaan se doosre aasmaan tak exchange hota hai, yahan tak ke, aasmaan-e-duniya tak ye khabar pahunchti hai,
Aur iss khabar ko, jinn chura le jaate hain jo kuch wo sunn paate hain, aur apne doston tak, yani kahino ya soothsayers tak ye pahuncha dete hain.
Aur jab farishte dekhte hain ke, jinno ne khabar sunn li hai, to wo jinno ko aag ke sholay se maarte hain, jisay hum taray ka tootna kehte hain.
To jinn, kahino ko jo baat batate hain, wo sach hoti hai aur kahin iss ek sach me kayee jhoot mila kar logon ko batate hain.[10]
Jisay aaj hum;
What the stars foretell ke naam se jaante hain,
Astrological predictions ke naam se jaante hain,
Totay ka faal khona bhi yehi hai,
Horoscope, Sun signs, zodiac signs ya Star signs bhi yehi hai,
Rasoolullah (صلى الله عليه وسلم) se Astrologers, Soothsayers ya kahino ke baare me poochha gaya, to aap (صلى الله عليه وسلم) ne farmaya ke, ye log koi cheez hi nahi hain.
Logon ne kaha ke, Ya RasoolAllah (صلى الله عليه وسلم) lekin inn ki baaz baatein sach hoti hain. Iss par aap ne farmaya ke, ye wo cheez hai jo jinn aasmaano se chura kar laatay hain aur inn kahino ko batate hain.
Asal me, jinno ka khabron ko sunna chala aa raha tha, Rasoolullah (صلى الله عليه وسلم) ke aanay ke baad, ye mamela khatam kar diya gaya, jis ki wajah se jinno ne Iblis se complain kiya ke, wo ab aasmaano ki khabrein sunn nahi paa rahe hain, aur agar koi chori se sunn kar bhaagta hai, to uss ke peechay aag ka shola chorrh diya jata hai.
Iss par Iblis apne chelon ko bhejta hai ye maloom karne ke liye ke, ye kis wajah se jinno ko rok diya gaya hai, aur wo Rasoolullah (صلى الله عليه وسلم) ko Makkah me namaz parrhte huwe paate hain.[12]
Ek aur hadith me, wo Namaz me Quran ki tilawat karte huwe paate hain aur ja kar Iblis ko khabar dete hain, to wo kehta hai ke, ye Quran ke nuzool ki wajah se aisa huwa hai.[13]
Phir Allah (ربُّ الْعِزَّت) ke ahkamat me, Halal aur Haram bhi hain;
Aur jo shakhs halal kamayi ko chhorrh kar haram se apna guzara karta hai, aur wo safar karke Allah ke ghar pahunchta hai,
Aur Aasmaan ki taraf apna hath uttha kar dua karta hai, Ya Rabb, Ya Rabb, jab ke uss ka khana haram aur uss ka peena haram, uss ke kapde haram, to aap (صلى الله عليه وسلم) ne farmaya ke, uss ki dua kaise qabool hogi?[14]
Rasoolullah (صلى الله عليه وسلم) ke zamane me, log aisi cheezen bhi bech dete thay jo unn ke paas abhi nahi hai, jaise ke, aasmaan me uddhti huwi chidiya, samandar ke andar ki machli, aise ghulam jo bhag gaye hon, to aap (صلى الله عليه وسلم) ne mana farmaya aisi cheezen bechne se.[15]
Ilm ki fazeelat me farmaya ke, Beshak Allah (سُبْحَانَهُ وَتَعَالَىٰ) aur uss ke farishte, aasmaano aur zameen ke rehne walay, yahan tak ke, chunttiyan apni bastiyon me yani ke ants aur machliyan uss aalim par khair-o-barakat ki dua bhejte hain, jo logon ko neki ki taleem deta hai.[16]
Jo koi ilm hasil karne ke liye raaste par chalta hai to Allah (سُبْحَانَهُ وَتَعَالَىٰ) uss ko jannat raaste par chalata hai,
Farishte khushi se, uss ke liye apne paron ko jhukate hain,
Aasmaano aur Zameen me rehne walay, yahan tak ke machliyan bhi jo samandar ki gheraiyon me rehti hain, taleb-e-ilm yani student ki maghfirat ki dua karte hain.
Ulama jo hain, wo Anbiya ke waris hain jo apni wirasat me paisa, maal aur daulat apne peechay nahi chhorrhte balke ilm chhorrh kar jaate hain, to jo koi iss wirasat ko qabool kar liya, uss ne bohot hi zyada khair hasil kar liya.[17]
Luqman-e-Hakeem ne apne bettay ko apni ilm ki wirasat dete huwe farmaya, “Aye Mere Bettay! Ahle Ilm yani Aalimon ke sath baittha karo aur unn ke qareeb raho, Allah (سُبْحَانَهُ وَتَعَالَىٰ) hikmat ke noor se dilon ko zindagi deta hai, jis tarah Allah (ربُّ الْعِزَّت) aasmaan se moosla-dhaar barish se murda zameen ko zinda karta hai.[18]
Kisi shakhs me ilm honay ki nishani ye hai ke, jab usay kisi cheez ka ilm na ho, to wo kahay, Wallahu Alam yani Allah behtar jaanta hai.[19]
Phir aap (صلى الله عليه وسلم) ne farmaya ke, agar tumhe wo ilm hota jo mere paas hai, to tum hastay kum aur rotay zyada.
Iss hadith ke doosre versions me hai ke, aasmaan karaah raha hai, moaning jis ko kehte hain aur aap (صلى الله عليه وسلم) ne farmaya ke, uss ko haq hai ke wo karaahe, kyun ke, aasmaan me 4 unggal ki bhi jagah nahi hai jahan koi farishta Allah ke aagay sajday me na jhuka ho, phir aap ne farmaya ke, agar tumhe wo maloom hota jo main jaanta hoon, to tum hastay kum aur rotay zyada…[20]
Ye jo awaz hai, usay science-daano ne detect kiya radio waves ki shakal me, jo ke kayenaat me kisi bhi direction se sunai deti hai.[21] Ye awaz big band ke baad jo radiation dominate kar gaya tha, uss ka hissa hai.
Ab jo latest research hai, wo gravitational waves par ho rahi hai, sciendaan ye maante hain ke, inn gravitational waves ki wajah se ek aur hum se universe bhara hona chahiye. Issi ki khoj me wo lagay hain.[22]
Science-daan ab ye keh rahe hain ke, Kayenaat energy se bhari huwi hai, jaisa ke aap (صلى الله عليه وسلم) ne farmaya ke kayenaat me 4 ungal ki jagah nahi hai jahan koi na koi farishta Allah ke saamne sajde me jhuka huwa hai.
Allah ki wahdaniyat, Ikhlas aur shirk par jo ahadith aayee hain, unn me;
Sulah Hudaibiya ke waqt, aasmaan se barish huwi aur Fajr ki namaz ke baad, aap (صلى الله عليه وسلم) ne farmaya ke, Allah Taala farmate hain ke, aaj subah baaz log Musalmano ki tarah subah me dakhil huwe aur baaz ghair-Musalmano ki tarah,
Jis kisi ne ye kaha ke kal raat barish Allah (جل جلاله) ki rahmat ki wajah se huwi, to uss ka iman Mujh par hai yani Allah (سُبْحَانَهُ وَتَعَالَىٰ) par hai, aur sitaron par nahi,
Aur jis kisi ne ye kaha ke barish kisi sitare ki wajah se huwi, to uss ka iman sitaron par hai, Mujh par nahi.[23]
Aasmaan se iman-daari ya dayanat-daari utri aur logon ke dil ki jadon me bass gayee, aur phir Quran nazil huwa aur log Quran parrhne lagay aur uss se iman-daari seekhne lagay, aur Rasoolullah (صلى الله عليه وسلم) ki sunnat se bhi iman-dari seekhne lagay. Inn do sources se log imandaari ya honesty seekhay.[24]
Miya Biwi ke taloqaat ke mutaliq farmaya ke,
Miya biwi ko bulaye aur wo inkaar kare, to aap (صلى الله عليه وسلم) ne farmaya, aasmaan wala Biwi se naraz hota hai, jab tak ke Miya - Biwi se na razi ho jaye.[25]
Jab koi shakhs kisi par laanat bhejta hai, to wo aasmaano me ooper jaati hai, aur aasmaan ke darwaze uss laanat ke liye band kar diye jaate hain, to wo neeche zameen par aati hai, aur zameen ke darwaze bhi band kar diye jaate hain, laanat daayen aur baayen jaati hai aur usay koi jagah nahi milti jaane ke liye, to wo uss shakhs ke paas jaati hai jis ke liye laanat ki gayee ho, agar wo uss ka mustahaq hai to laanat usay lag jaati hai, lekin agar wo shakhs uss laanat ka mustahaq nahi hai, to wo laanat bhejne waale ke paas wapas chali jaati hai.[26]
Kaabatullah me, hajra-e-aswad ke paas aap (صلى الله عليه وسلم) baitthe huwe thay, aap ne aasmaan ki taraf dekha aur farmaya ke, Allah ki lanat ho Yahoodiyon par, Allah ne unn par, Allah ne unn par janwaron ki charbi haram kar di thi, lekin wo uss charbi ko pighla kar becha karte thay, aur iss tarah uss se paise kamate thay. Phir aap (صلى الله عليه وسلم) ne farmaya ke, jab Allah (ربُّ الْعِزَّت) koi cheez haram karta hai to uss se kamaya huwa paisa bhi haram qarar deta hai.[27]
Qabar me poochhay jaane walay sawalaat aur azab-e-Qabr ke baare me farmaya ke,
Jab kisi momin ki rooh parvaaz hoti hai to, do farishte usay ooper le jaate hain, aur aasmaan walay kehte hain ke, ye nek insaan ki rooh zameen se aayee hai. Kair-o-barkat ho tum par aur tumhare jism par.
Phir usay uss ke Rabb ke paas le jaya jata hai, jo ye hukum dete hain ke, isay ek waqt-e-muqarrar tak ke liye le jao.[28]
Aur Jab log mayyat ko qabr me dafn karke, wapas chale jaate hain, to do farishte qabr me aate hain, uss ko uttha kar bitthatay hain (yani mayyat me jaan daal kar bitthatay hain).
Pehla sawal ye hota hai ke, tumhara Rabb, tumhara paalne wala malik kaun hai, wo kehta hai ke, Allah mera Rabb hai.
Doosra sawal ye hota hai ke, tumhara deen kya hai, kis mazhab ya kis qanoon ki tum pairwi karte thay, wo kehta hai ke, Deen-e-Islam ki.
Teesra sawal ye hota hai ke, ye shakhs kaun hai, jo apne logon me ek mission ke saath bheja gaya tha, wo kehta hai ke, Rasoolullah (صلى الله عليه وسلم) hain.
Farishte uss se poochte hain ke, inn sawalon ke jawab tumhe kaise maloom, to wo kehta hai ke, uss ne Quran parrha, uss par iman laya aur uss kitab ko haq mana, jis me likha hai ke, “Allah momino ke dilon ko sachi aur pakki baat se duniya ki zindagi me mazboot rakhta hai aur aakhirat me bhi…”[29]
To aasmaan se, ek pukaarne wala pukaarta hai ke, “Mere banday ne sach kaha, to iss ke liye jannat ke bistaron me se, ek bistar iss ki qabr me laga do, jannati kapde pehna do aur jannat me jaane ka ek darwaza khol do”
To ek darwaza khol diya jata hai, jo jannat ki taraf jata hai, aur wahan se jannat ki hawa aur khushboo aati rehti hai, aur uss me jagah banadi jaati hai, jahan tak ke aankh dekh sakti hai.
Aur jab kisi kafir ki rooh parvaz hoti hai to, aasmaan walay kehte hain ke, ye ek buray insaan ki rooh zameen se aayee hai.
Phir keh diya jata hai ke, usay ek waqt-e-muqarrar tak ke liye le jao.[30]
Aur kafir ke sath qabr me kya mamela hota hai, uss ki rooh ko bhi jism me dala jata hai aur ye do farishte uss ke paas aate hain aur uss ko uttha kar bitthatay hain,
Pehlay sawal par ke, tumhara Rabb kaun hai, wo kehta hai ke, haaye haaye mujhe nahi maloom.
Doosray sawal par ke, tumhara deen kya hai, wo kehta hai ke, haaye haaye mujhe nahi maloom.
Teesra sawal par ke, ye shakhs kaun hai, jo apne logon me ek mission ke saath bheja gaya tha, wo kehta hai ke, haaye haaye mujhe nahi maloom.
To aasmaan se, ek pukaarne wala pukaarta hai ke, “Iss ne jhoot kaha hai, to iss ke liye dozaq ka bistar iss ki qabr me laga do, dozaqi kapde pehna do aur dozaq me jaane ka ek darwaza khol do”
To ek darwaza khol diya jata hai, jo dozaq ki taraf jata hai, aur wahan se dozaq ki garm hawa aur bad-boo aati rehti hai, aur qabr ko suked diya jaata hai, yahan tak ke uss shakhs ki phasliyan ek doosre me ghus jaati hain.[31]
Aap (صلى الله عليه وسلم) ne farmaya ke, azaab-e-qabr se Allah ki panah maango, kyun ke, Qabr me jo test hai wo Dajjal ke fitne se bhi zyada tough hai,[32] to jab ek momin ki rooh qabz karne farishte aatay hain, to unn ke chehray sooraj ki tarah roshan hote hain, aur uss se kaha jata hai ke, aye nek rooh bahar aa, Allah ki maghfirat aur uss ki raza ki taraf aa, to uss ki rooh badi aasani se bahar aa jaati hai.
Aur jab usay Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke paas le jaya jata hai, to har aasmaan par farishte poochte hain ke, ye kis nek shakhs ki rooh hai, duaon ke sath har aasmaan ke darwaze khole jaate hain, yahan tak ke wo Allah (جل جلاله) ke saamne pesh kiya jata hai, to Allah (ربُّ الْعِزَّت) hukum dete hain ke, iss ke amaal ko illiyeen me jama kar do.
Iss ko wapas zameen par le jao, kyun ke, Maine insaan ko turaab se yani matti se banaya hai, to uss ki rooh qabr me uss ke jism se mila di jaati hai aur sawal jawab hota hai, jis ki tafseel abhi humne suna...[33]
Aur jab ek buray shakhs ki rooh qabz karne farishte aasmaan se aate hain to, unn ke chehre kaale hote hain, aur malakul maut kehte hain ke, Aye khabees rooh bahar nikal, Allah ki taraf se ghazab aur ghusse ki taraf aa. To uss ki rooh jism me chupne lagti hai aur uss ko kheench kar nikala jata hai, jo bohot takleef de mamela hota hai.
Aur jab usay Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke paas le jaya jata hai, to pehle aasmaan par farishte poochte hain ke, ye kis buray shakhs ki rooh hai, aur aasmaan ke darwaze band kar diye jaate hain, aur wo jab tak jannat me dakhil nahi honge, jab tak ke ek oontt suwi ke naakay me se na nikal jaye, to Allah (ربُّ الْعِزَّت) hukum dete hain ke, iss ke amaal ko sijjeen me jama kar do.
Iss ko pehle aasmaan se phek diya jata hai aur wo zameen par girr jata hai, to uss ki rooh qabr me uss ke jism se mila di jaati hai aur sawal jawab hota hai, jis ki tafseel abhi humne suna...[34]
Phir Qiyamat ke description ke baare me farmaya ke, agar kisi ko Qiyamat ka nazara apni aakhon se dekhna ho to, wo Surah al-Takweer, Surah al-Infitaar aur Surah al-Inshiqaaq parrh le, inn sooraton me jo description aya hai, wo itni tafseel me hai ke, jaise hum apni aakhon se usay dekh rahe hon.[35]
Ek Yahoodi Aalim aap (صلى الله عليه وسلم) ke paas aa kar kehta hai ke, Aye Muhammad,…, (صلى الله عليه وسلم), hume bataya gaya hai ke, Qiyamat ke din Allah (سُبْحَانَهُ وَتَعَالَىٰ) tamam aasmaano ko ek ungli par, aur zameen ko doosri ungli par, aur tamam pedhon ko ek ungli par, aur paani aur mitti ko ek ungli par aur tamam makhlooq ko ek ungli par rakhega. Ye sunn ka aap (صلى الله عليه وسلم) muskuraye aur phir ye ayat tilawat ki,[36]
“Unhone Allah ki qadar nahi ki, jaisa ke uss ki qadar karne ka haq tha, aur zameen poori ki poori uss ki mutthi me hogi qiyamat ke din, aur aasmaan uss ke dahine haath par lapaytte huwe honge, woh paak hai, aur bohot buland hai uss tamam shirk se jo ye log kar rahe hain.”[37]
Aur jab ye zameen aur aasmaan uss ke qabze me honge, tab Allah (جل جلاله) farmayega ke, Main sab se bada Baadshah hoon, kahan hai Zameen ke baadshah?[38]
Jannat aur Dozak ke mutaliq farmaya ke,
Jannat ke 100 darje hain, unn logon ke liye jo Allah ki raah me sakht koshish karte hain yani jihad karte hain. Jannat ke har do levels ke beech me jo faasla hai wo aasmaan aur zameen ke faasle ke barabar hai. Aur jannat al-Firdaus ka level sab se ooncha level hoga.[39]
Ek level wale jab jannat ke doosre level walon ko dekhenge, to unhe aisa lagayga ke wo aasmaan me kisi kaukab ko ya kisi planet ko dekh rahe hain.[40]
Jo jannat me sab se pehle dakhil honge, unn ke chehre chaudhwi ke chand ki tarah roshan honge, aur uss ke baad jo log dakhil honge, wo aasmaan me sab se roshan sitare ki tarah honge, kisi bhi qism ki ghalazat unn ke jism se nahi niklegi, yani thook, naak ka behna, peshab aur paikhana jannatiyon ko nahi hoga. Unn ki kangi sonay aur chandi ki hongi aur unn ka paseena musk ki tarah hoga, unn ke baitthne ki jagahon par oud-daan lagay honge, aur unn ki biwiyan houren hongi, har shakhs apne walid,…, baba adam ki tarah dikhayga aur unn ki height 60 hath ke barabar hogi.[41]
Jannatiyon ke liye moti se bana ek khaimah hoga, jis ki height aasmaan me 60 meel oonchi hogi.[42]
Agar Jannat me jo kuch hai uss me se, ungli ke nakhun ke barabar bhi iss duniya me zahir kar diya jaye, to wo aasmaano aur zameen ke kone kone ko decorate ya muzayyan kar dega, aur ahle jannat me se kisi ke hath ke kangan ya bracelet zahir ho jate to wo itne roshan hote ke, sooraj ki roshni ko kamzor kar dete, jaisa ke sooraj ki roshni sitaron ki roshni ko din me kamzor kar deti hai.[43]
Ek qintar 12 hazar uqiye ka hota hai, aur ek uqiya behtar hai uss sab kuch se, jo aasmaano aur zameen ke beech me hai. Jannat me ek shakhs ke darajaat buland honge, aur wo poochhega ke kahan se aya hai, ye sab kuch? Uss se kaha jayega ke, ye tumhare baytte ka, tumhare liye maghfirat maangne ki wajah se hai.[44]
Jo koi Allah ke Rabb hone se, Islam ka deen hone se aur Muhammad (صلى الله عليه وسلم) ka Rasool hone se razi ho, to uss ke liye jannat yaqeeni ho jaati hai.
Aur Allah ke raaste me jihad karne ki wajah se, uss ke darajaat 100 gunah buland ho jaate hain.[45]
Jab Ramadan shuru hota hai to Jannat ke darwaze khol diye jaate hain, aur dozaq ke darwaze band kar diye jaate hain…[46]
Aur jo shakhs roza rakhta hai ya jihad par hote huwe roza rakhta hai, to Allah (سُبْحَانَهُ وَتَعَالَىٰ) uss ke chehre ko dozakh ki aag se aasmaan aur zameen ke beech ke faasle ke barabar ke faasle tak door kar dete hain.[47]
Shaiyateen kisi bhi insaan ko apne wasswasson se gumrah jab tak nahi kar sakte, jab tak ke unn ka dozaq me jana muqaddar na kar diya gaya ho.[48]
Jo Khalifa-e-waqt ki khulay aam mukhalifat kare, unhe aap (صلى الله عليه وسلم) ne dozaq ke kutton se mukhatib kiya hai…aur wo aasmaan ke neeche ki badtareen makhlooq hai.[49]
Dhul Hijjah ka mahina hai, aur Arafaat ka din qareeb hai, aap (صلى الله عليه وسلم) ne farmaya ke, Arafat ke din Allah (سُبْحَانَهُ وَتَعَالَىٰ) aasmaan-e-duniya par nazil hote hain, aur apne bando ke dekhte hain… aur ek kaseer tedaad logon ki dozakh ki aag se bacha li jaati hain.[50]
Kisi aur din itne zyada logon ki maghfirat nahi hoti jitne ke Arafat walay din logon ki maghfirat hoti hai.
Qiyamat ke din pukaarne wala pukarega, har shakhs apne Rabb ki ittebah kare aur log apne apne butthon ko follow karenge aur groups me honge. Momin bhi intezar me honge aur wo Allah (ربُّ الْعِزَّت) ko follow karenge, har ek ke liye ek roshni hogi, chahe wo momin ho ya munafiq. Phir wo Dozaq par bridge se guzrenge jis par hooks honge, jo unn sab ko pakad lenge jisay Allah ne chaha. Aur Munfiqon ki roshni bujh jayegi aur pehla group jo jannat me jayega, unn ke chehre chand ki tarah chamak rahe honge, inn ki tedad 70 hazar hogi…[51]
Ab kayee ahadith Namaz, Dua aur Zikr ke mutalliq hain, jin me aap (صلى الله عليه وسلم) ne aasmaano aur zameen ka zikr kiya hai, jaise ye dua shuru hoti hai;
Allāhumma lakal-ḥamdu 'Anta nūrussamāwāti wal'arḍhi wa man fīhinna, wa lakal-ḥamdu 'Anta qayyimus-samāwāti wal'arḍi wa man fīhinna...[52] lambi dua hai, iss ka reference aur kayee aur saari dua’en aur azkaar hamari website par jab ye dars publish hoga to wahan se mill jayenge.[53]
Ek aur dua jo Dhul Hijjah aur Eid al-Adha ke mutalliq hai, bakra zibah karne se pehle aap (صلى الله عليه وسلم) ne ye dua parrhi:[54]
Iss section me aur ahadith bohot saari hain, unhe cover karne ki gunjaish nahi hai.
Yahan Dars rok denge, next Saturday In Sha Allah Surah al-Baqarah ki tafseer agay sunenge.
Al hamdulillahi Rabbil Alameen
Allahumma Silli wa Sallim wa Barik ala abdika wa rasoolika wa sayyidana Muhammad wa ala aalihi wa azwaajihi wa barik wa sallam
Rabbana aatina fid duniya…
References
[1] Abdul-Wahid bin Sulaim narrated: "I arrived in Makkah and met 'Ata bin Abi Rabah. I said to him: 'O Abu Muhammad! The people of Al-Basrah speak about Al-Qadar.' He said: 'O my son! Do you recite the Quran?' I said: 'Yes.' He said: 'Then recite Az-Zukhruf to me.'" He said: 'So I recited: Ha Mim. By the manifest Book. Verily, We have made it a Qur'an in Arabic that you may be able to understand. And verily, it is in the Mother of Book with Us, indeed exalted, full of wisdom. Then he said: 'Do you know what Mother of Books is?' I said: 'Allah and His Messenger know better.' He said:'It is a book that Allah wrote before He created the Heavens, and before He created the earth. In it, it is (written): Fir'awn is among the inhabitants of the Fire, and in it is: Perish the two hands of Abu Lahab, and perish he!'Ata said: 'I met Al-Walid the son of 'Ubadah bin As-Samit the Companion of the Messenger of Allah (s.a.w) and asked him:'What was your father's admonition when he died?" He said:"He called me and said: 'O my son ! Have Taqwa of Allah, and know that you will never have Taqwa of Allah until you believe in Allah, and you believe in Al-Qadar- all of it-its good and its bad. If you die upon other than this you shall enter the Fire. Indeed I heard the Messenger of Allah (s.a.w) saying: "Verily the first of what Allah created was the Pen. So He said: 'Write.' It said : 'What shall I write?' He said : 'Write Al-Qadar, what it is , and what shall be, until the end.'"
[2] Narrated Abu Qilabah: from Ibn 'Abbas that the Messenger of Allah (SAW) said: "During the night, my Lord, Blessed is He, and Most High, came to me in the best of appearances." He (one of the narrators) said - I think he said it was during a dream - "So he said: 'O Muhammad! Do you know in what the most exalted group busy themselves with?'" He said: "I said: 'No.'" He said: "So He placed His Hand between my shoulders, until I sensed its coolness between my breast." - or he said: "on my throat, so I knew what was in the heavens, and what was in the earth. He said: 'O Muhammad! Do you know in what the most exalted group busy themselves with?' I said: 'Yes, in the acts that atone: and the acts that atone are; lingering in the Masjid after the Salat, walking on the feet to the congregation, Isbagh Al-Wudu, in difficulty, and whoever does that, he lives in goodness and dies upon goodness, and his wrongs shall be like that of the day his mother bore him.' He said: 'O Muhammad! When you have performed Salat then say: 'O Allah! Indeed I ask of You, the doing of good deeds, avoiding the evil deeds, and loving the poor. And when you have willed Fitnah for your slave, then take me to You, without making me suffer from Fitnah.'" He [the Prophet (SAW)] said: "And the acts that raise ranks are spreading the Salam, feeding others, and Salat during the night, while the people are sleeping."
[3] Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "When Allah loves a slave, calls out Jibril and says: 'I love so-and-so; so love him'. Then Jibril loves him. After that he (Jibril) announces to the inhabitants of heavens that Allah loves so- and-so; so love him; and the inhabitants of the heavens (the angels) also love him and then make people on earth love him". [Al- Bukhari and Muslim]. Another narration of Muslim is: Messenger of Allah, (PBUH) said: "When Allah loves a slave, He calls Jibril (Gabriel) and says: 'I love so-and-so; so love him.' And then Jibril loves him. Then he (Jibril) announces in the heavens saying: Allah loves so-and-so; so love him; then the inhabitants of the heavens (the angels) also love him; and then people on earth love him. And when Allah hates a slave, He calls Jibril and says: 'I hate so- and-so, so hate him.' Then Jibril also hates him. He (Jibril) then announces amongst the inhabitants of heavens: 'Verily, Allah hates so- and-so, so you also hate him.' Thus they also start to hate him. Then he becomes the object of hatred on the earth also". [Muslim].
وعنه عن النبي، صلى الله عليه وسلم، قال: "إذا أحب الله العبد نادى جبريل: إن الله تعالى يحب فلانًا، فأحببه، فيحبه جبريل، فينادي في أهل السماء: إن الله يحب فلانًا، فأحبوه، فيحبه أهل السماء، ثم يوضع له القبول في الأرض" ((متفق عليه)) .
وفي رواية لمسلم : قال رسول الله صلى الله عليه وسلم: "إن الله تعالى إذا أحب عبدًا دعا جبريل، فقال : إني أحب فلانًا فأحببه، فيحبه جبريل، ثم ينادي في السماء، فيقول: إن الله يحب فلانًا، فأحبوه فيحبه أهل السماء، ثم يوضع له القبول في الأرض، وإذا أبغض عبدًا دعا جبريل فيقول: إني أبغض فلانًا، فأبغضه، فيبغضه جبريل، ثم ينادي في أهل السماء، إن الله يبغض فلانًا، فأبغضوه، ثم توضع له البغضاء في الأرض".
[5] Abu Mulayka related that when it rained, Ibn 'Abbas said, "Slavegirl! Bring out my saddle and bring my garment. Allah says, 'We sent down blessed water from the sky.' (50:9)"
[6] Waki’ said Ba’l means the agricultural crop which grows by the rain water. Ibn Al Aswad said and Yahya, that is, Ibn Adam said I asked Abu Iyas al Asadi (about this word ba’l). He replied What is watered by rain.
[7] Narrated Ata: `Aisha said If the Prophet saw a cloud In the sky, he would walk to and fro in agitation, go out and come in, and the color of his face would change, and if it rained, he would feel relaxed." So `Aisha knew that state of his. So the Prophet said, I don't know (am afraid), it may be similar to what happened to some people referred to in the Holy Qur'an in the following Verse: -- "Then when they saw it as a dense cloud coming towards their valleys, they said, 'This is a cloud bringing us rain!' Nay, but, it is that (torment) which you were asking to be hastened a wind wherein is severe torment." (46.24)
حَدَّثَنَا مَكِّيُّ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا ابْنُ جُرَيْجٍ، عَنْ عَطَاءٍ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ كَانَ النَّبِيُّ صلى الله عليه وسلم إِذَا رَأَى مَخِيلَةً فِي السَّمَاءِ أَقْبَلَ وَأَدْبَرَ وَدَخَلَ وَخَرَجَ وَتَغَيَّرَ وَجْهُهُ، فَإِذَا أَمْطَرَتِ السَّمَاءُ سُرِّيَ عَنْهُ، فَعَرَّفَتْهُ عَائِشَةُ ذَلِكَ، فَقَالَ النَّبِيُّ صلى الله عليه وسلم " مَا أَدْرِي لَعَلَّهُ كَمَا قَالَ قَوْمٌ {فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ أَوْدِيَتِهِمْ} ". الآيَةَ.
Narrated Aisha, Ummul Mu'minin: When the Prophet (saws) saw a cloud formation in the sky, he left work, even if he were at prayer, and then would say: "O Allah! I seek refuge in Thee from its evil. " If it rained, he would say: "O Allah! send a beneficial downpour."
[8] She reported the Prophet as saying when the wind was stormy, "O God, I ask Thee for what is good in it, in what it contains and in what it was sent for; and I seek refuge in Thee from what is evil in it, in what it contains and in what it was sent for.” When the sky became black his colour changed and he went out and in, backwards and forwards, but when the rain came his alarm was removed. ‘A’isha noticed that and asked him about it and he replied, “Perhaps, ‘A’isha, it may be as the people of ‘Ad said. When they saw a cloud formation coming towards their valleys they said it was a cloud formation which would give them rain.” A version says that when he saw rain he would say, “Make it a blessing.” (Bukhari and Muslim.)
[9] Narrated 'Abdullah bin Mas'ud: "Allah has not created in the heavens nor in the earth what is more magnificent than Ayat Al-Kursi." Sufyan said: "Because Ayat Al-Kursi is the Speech of Allah, and Allah's Speech is greater than Allah's creation of the heavens and the earth."
[10] Abdullah. Ibn 'Abbas reported: A person from the Ansar who was amongst the Companions of Allah's Messenger (may peace be upon him) reported to me: As we were sitting during the night with Allah's Messenger (may peace be upon him), a meteor shot gave a dazzling light. Allah's Messenger (may peace be upon him) said: What did you say in the pre-Islamic days when there was such a shot (of meteor)? They said: Allah and His Messenger know best (the actual position), but we, however, used to say that that very night a great man had been born and a great man had died, whereupon Allah's Messenger (may peace be upon him) said: (These meteors) are shot neither at the death of anyone nor on the birth of anyone. Allah, the Exalted and Glorious, issues Command when He decides to do a thing. Then (the Angels) supporting the Throne sing His glory, then sing the dwellers of heaven who are near to them until this glory of God reaches them who are in the heaven of this world. Then those who are near the supporters of the Throne ask these supporters of the Throne: What your Lord has said? And they accordingly inform them what He says. Then the dwellers of heaven seek information from them until this information reaches the heaven of the world. In this process of transmission (the jinn snatches) what he manages to overhear and he carries it to his friends. And when the Angels see the jinn they attack them with meteors. If they narrate only which they manage to snatch that is correct but they alloy it with lies and make additions to it.
[11] 'Aishah (May Allah be pleased with her) said: Some people asked the Messenger of Allah (PBUH) about soothsayers. He (PBUH) said, "They are of no account." Upon this they said to him, "O Messenger of Allah! But they sometimes make true predictions." Thereupon the Messenger of Allah (PBUH) said, "That is a word pertaining to truth which a jinn snatches (from the angels) and whispers into the ears of his friend (the soothsayers) who will then mix more than a hundred lies with it." [Al-Bukhari and Muslim].
The narration in Al-Bukhari is: "The angels descend in the clouds and mention matters which has been decreed in heaven; Satan steals a hearing (listens to it stealthily) and communicates it to the soothsayers who tell along with it a hundred lies."
عن عائشة رضي الله عنها قالت: سأل رسول الله صلى الله عليه وسلم أناس عن الكهان، فقال: "ليسوا بشيء" فقالوا: يا رسول الله إنهم يحدثونا أحيانًا بشيء، فيكون حقًا؟ فقال رسول الله صلى الله عليه وسلم : "تلك الكلمة من الحق يخطفها الجني. فيقرها في أذن وليه، فيخلطون معها مائة كذبة" ((متفق عليه)).
وفي رواية للبخاري عن عائشة رضي الله عنها أنها سمعت رسول الله صلى الله عليه وسلم يقول: "إن الملائكة تنزل في العَنان -وهو السحاب-. فتذكر الأمر قضي في السماء، فيسترق الشيطان السمع، فيسمعه، فيوحيه إلى الكهان، فيكذبون معها مائة كذبة من عند أنفسهم" قَولُهُ: «فَيَقُرُّهَا» هو بفتح الياء وضم القاف والراء، أي: يُلْقِيها، «والعَنانِ» بفتح العين.
[12] Ibn Abbas said: “The jinns used to ascent through the heavens, trying to listen about the Revelation. So when they heard a statement, they would add nine to it. The statement that they heard would be true, while what they added was false. So it was with the advent of the Messenger of Allah that they were prevented from their places. So they mentioned that to Iblis – and the stars were not shot at them before that. So Iblis said to them: ‘This is naught but an event that has occurred in the earth.’ So he sent out his armies, and they found the Messenger of Allah standing in Salat between two mountains” – I think he said “in Makkah” – “So they (returned) to meet with him (Iblis), and informed him. He said: ‘This is the event that has happened on the earth.’”
[13] Ibn Abbas [may Allah be pleased with them] said: the Messenger of Allah did not recite for the jinns nor did he see them. The Messenger of Allah went out with a group of his Companions towards the Ukaz market. Something had been intervening between the Shayatin and the news from the heavens, and shooting stars has been sent upon them, so the Shayatin returned to their people and they said to them: ‘What is wrong with you?’ They replied: ‘Something has been intervening between us and the news of the heavens except that something has happened. So travel east and west in the earth and look for what is it that intervenes between you an between the news of the heavens.’” He said: “So they went traveling east and west on the earth, seeking whatever it was that had been intervening between them and the news of the heavens. A group of those who were traveling towards Tihamah headed in the direction of the Messenger of Allah, while he was at Nakhlah, enroute to the Ukaz market. He was performing Salat Al-Fajr with his Companions. When they heard the Quran they listened to it, and they said: ‘By Allah! This is what has been intervening between us and the news of the heavens.’” He said: “Then they returned to their people and said: ‘O our people! Verily we heard a wonderful Recitation! It guides to the Right Path, and we have believed therein, and we shall never join anything with our Lord.’ So Allah, Blessed is He and Most High, revealed to His Prophet: Say: ‘It has been revealed to me that a group of the jinn listened.’ So the saying of the jinns was only revealed to him.” [He said:] With this chain, from Ibn 'Abbas, who said: "The jinns said to their people: When the worshipper stood up invoking Him in prayer, they just made round him a dense crowd as if sticking one over the other." He said: "When they saw him performing Salat, and his Companions were performing Salãt, and they were prostrating along with his prostrations." He said: "They were amazed at how his Companions obeyed him so they said to their people: When the worshipper stood up invoking Him in prayer, they just made round Him a dense crowd as if sticking one over the other."
[14] Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "O people! Allah is Pure and, therefore, accepts only that which is pure. Allah has commanded the believers as He has commanded His Messengers by saying: 'O Messengers! Eat of the good things, and do good deeds.' (23:51) And He said: 'O you who believe (in the Oneness of Allah - Islamic Monotheism)! Eat of the lawful things that We have provided you..."' (2:172). Then he (PBUH) made a mention of the person who travels for a long period of time, his hair are dishevelled and covered with dust. He lifts his hand towards the sky and thus makes the supplication: 'My Rubb! My Rubb!' But his food is unlawful, his drink is unlawful, his clothes are unlawful and his nourishment is unlawful, how can, then his supplication be accepted?" [Muslim].
وعن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : "يا أيها الناس إن الله طيب لا يقبل إلا طيباً، وإن الله أمر المؤمنين بما أمر به المرسلين، فقال تعالى: {يا أيها الرسل كلوا من الطيباب واعلموا صالحاً}، وقال تعالى: {يا أيها الذين آمنوا كلوا من طيبات ما رزقناكم} ثم ذكر الرجل يطيل السفر أشعث أغبر يمد يديه إلى السماء : يا رب يارب، ومطعمه حرام، ومشربه حرام، وملبسه حرام، وغذي بالحرام فأنى يستجاب لذلك!؟" ((رواه مسلم)).
[15] Narrated Abu Hurairah: "The Messenger of Allah (saws) prohibited the Gharar sale, and the Hasah sale." [He said:] There are narrations on this topic from Ibn 'Umar, Ibn 'Abbas, Abu Sa'eed, and Anas. [Abu 'Eisa said:] This Hadith of Abu Hurairah is Hasan Sahih Hadith.
This Hadith is acted upon according to the people of knowledge, they dislike the Gharar. Ash-Shafi'i said: "The Gharar sale includes selling fish that are in the water, selling a slave that has escaped, selling birds that are in the sky, and similar type of sales. And the meaning of Hasah sale is when the seller says to the buyer: 'When I toss the pebble at you, then the sale between you and I is final.' This resembles the sale of Munabadhah and this is one of the selling practices of the people of Jahiliyyah."
[16] Narrated Abu Umamah Al-Bahili: "Two men were mentioned before the Messenger of Allah (SAW). One of them a worshiper, and the other a scholar. So the Messenger of Allah (SAW) said: 'The superiority of the scholar over the worshiper is like my superiority over the least of you.' Then the Messenger of Allah (SAW) said: 'Indeed Allah, His Angels, the inhabitants of the heavens and the earths - even the ant in his hole, even the fish - say Salat upon the one who teaches the people to do good.'"
حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الأَعْلَى الصَّنْعَانِيُّ، حَدَّثَنَا سَلَمَةُ بْنُ رَجَاءٍ، حَدَّثَنَا الْوَلِيدُ بْنُ جَمِيلٍ، حَدَّثَنَا الْقَاسِمُ أَبُو عَبْدِ الرَّحْمَنِ، عَنْ أَبِي أُمَامَةَ الْبَاهِلِيِّ، قَالَ ذُكِرَ لِرَسُولِ اللَّهِ صلى الله عليه وسلم رَجُلاَنِ أَحَدُهُمَا عَابِدٌ وَالآخَرُ عَالِمٌ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " فَضْلُ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِي عَلَى أَدْنَاكُمْ " . ثُمَّ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " إِنَّ اللَّهَ وَمَلاَئِكَتَهُ وَأَهْلَ السَّمَوَاتِ وَالأَرْضِ حَتَّى النَّمْلَةَ فِي جُحْرِهَا وَحَتَّى الْحُوتَ لَيُصَلُّونَ عَلَى مُعَلِّمِ النَّاسِ الْخَيْرَ " . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ . قَالَ سَمِعْتُ أَبَا عَمَّارٍ الْحُسَيْنَ بْنَ حُرَيْثٍ الْخُزَاعِيَّ يَقُولُ سَمِعْتُ الْفُضَيْلَ بْنَ عِيَاضٍ يَقُولُ عَالِمٌ عَامِلٌ مُعَلِّمٌ يُدْعَى كَبِيرًا فِي مَلَكُوتِ السَّمَوَاتِ .
[17] Kathir b. Qais told how, when he was sitting with Abu Darda' in the mosque of Damascus, a man came to him and said, “Abu Darda', I have come to you from the town of the Messenger for a tradition I have heard that you relate from God's messenger. I have come for no other purpose.” He replied that he had heard God’s messenger say, “ If anyone travels on a road in search of knowledge God will cause him to travel on one of the roads of paradise, the angels will lower their wings from good pleasure with one who seeks knowledge, and the inhabitants of the heavens and the earth and the fish in the depth of the water will ask forgiveness for him. The superiority of the learned man over the devout man is like that of the moon on the night when it is full over the rest of the stars. The learned are the heirs of the prophets who leave neither dinar nor dirham, leaving only knowledge, and he who accepts it accepts an abundant portion.” Ahmad, Tirmidhi, Abu Dawud, Ibn Majah and Darimi transmitted it, Tirmidhi calling Him Qais b. Kathir.
[18] Yahya related to me from Malik that he heard that Luqman al-Hakim made his will and counselled his son, saying, "My son! Sit with the learned men and keep close to them. Allah gives life to the hearts with the light of wisdom as Allah gives life to the dead earth with the abundant rain of the sky."
[19] Narrated `Abdullah: It is a sign of having knowledge that, when you do not know something, you say: 'Allah knows better.' Allah said to his Prophet: 'Say: No wage do I ask of you for this (Qur'an), nor am I one of the pretenders (a person who pretends things which do not exist)' (38.86) When the Quraish troubled and stood against the Prophet he said, "O Allah! Help me against them by afflicting them with seven years of famine like the seven years of Joseph." So they were stricken with a year of famine during which they ate bones and dead animals because of too much suffering, and one of them would see something like smoke between him and the sky because of hunger. Then they said: Our Lord! Remove the torment from us, really we are believers. (44.12) And then it was said to the Prophet (by Allah), "If we remove it from them. they will revert to their ways (of heathenism)." So the Prophet invoked his Lord, who removed the punishment from them, but later they reverted (to heathenism), whereupon Allah punished them on the day of the Battle of Badr, and that is what Allah's Statement indicates: 'Then watch for the day that the sky will bring forth a kind of smoke plainly visible...we will indeed (then) exact retribution.' (44.10).
[20] Abu Dharr (May Allah be pleased with him) reported:
Messenger of Allah (PBUH) said, "I see what you do not see and I hear what you do not hear; heaven has squeaked, and it has right to do so. By Him, in Whose Hand my soul is, there is not a space of four fingers in which there is not an angel who is prostrating his forehead before Allah, the Exalted. By Allah, if you knew what I know, you would laugh little, weep much, and you would not enjoy women in beds, but would go out to the open space beseeching Allah". [At- Tirmidhi, who classified it as Hadith Hasan].
وعن أبي ذر رضي الله عنه ، قال: قال رسول الله ،صلى الله عليه وسلم "إنى أرى ما لا ترون؛ أطت السماء وحق لها أن تئط، ما فيها موضع أربع أصابع إلا وملك واضع جبهته ساجداً لله تعالى، والله لو تعلمون ما أعلم، لضحكتم قليلاً، ولبكيتم كثيراً، وما تلذذتم بالنساء على الفرش، ولخرجتم إلى الصعدات تجأورن إلى الله تعالى" ((رواه الترمذي وقال: حديث حسن)). و أطت بفتح الهمزة وتشديد الطاء و تئط بفتح التاء وبعدها همزة مكسورة، والأطيط: صوت الرحل والقتب وشبههما، ومعناه: أن كثرة من في السماء من الملائكة العابدين قد أثقلتها حتى أطت.
- إنِّي أرى ما لا تَرونَ ، وأسمَعُ ما لا تَسمَعونَ أطَّتِ السَّماءُ وحُقَّ لَها أن تئطَّ ، ما فيها موضعُ أربعِ أصابعَ إلَّا وملَكٌ واضعٌ جبهتَهُ للَّهِ ساجدًا واللَّهِ لَو تعلمونَ ما أعلمُ لضَحِكْتُم قليلًا ولبَكَيتُمْ كثيرًا وما تلذَّذتُمْ بالنِّساءِ علَى الفُرُشِ ولخرجتُمْ إلى الصُّعُداتِ تجأورن إلى اللَّهِ
الراوي : أبو ذر الغفاري | المحدث : الألباني | المصدر : السلسلة الضعيفة
[23] Zaid bin Khalid (May Allah be pleased with him) said: The Messenger of Allah (PBUH) led the Fajr prayer at Al-Hudaibiyyah after a rainfall during the night. At the conclusion of prayer, he turned towards the people and said, "Do you know what your Rubb has said?" They replied: "Allah and His Messenger know better." Upon this he remarked, "He has said: 'Some of My slaves have entered the morning as My believers and some as unbelievers. He who said: We have had a rainfall due to the Grace and Mercy of Allah, believes in Me and disbelieves in the stars; and he who said: We have had a rainfall due to the rising of such and such star, disbelieves in Me and affirms his faith in the stars."' [Al-Bukhari and Muslim].
عن زيد بن خالد رضي الله عنه قال: صلى بنا رسول الله صلى الله عليه وسلم صلاة الصبح بالحديبية في أثر سماء كانت من الليل، فلما انصرف أقبل على الناس، فقال: "هل تدرون ماذا قال ربكم؟ " قالوا: الله ورسوله أعلم. قال: قال: "أصبح من عبادي مؤمن بي وكافر بي ، فأما من قال: مُطِرْنَا بفضل الله ورحمته، فذلك مؤمن بي كافر بالكواكب، وأما من قال: مُطِرْنَا بنوء كذا وكذا، فذلك كافر بي مؤمن بالكواكب" ((متفق عليه)). والسماء هنا: المطر.
[24] Narrated Hudhaifa: Allah's Apostle said to us, "Honesty (Imaandari-Dayanatdari) descended from the Heavens and settled in the roots of the hearts of men (faithful believers), and then the Qur'an was revealed and the people read the Qur'an, (and learnt it from it) and also learnt it from the Sunna." Both Qur'an and Sunna strengthened their (the faithful believers') honesty. (See Hadith No. 208)
[25] The Prophet (ﷺ) said: "When a man calls his wife to come to his bed (for marital relations), and she refuses to come, and he spends the night in anger, the angels curse her till the morning." [Agreed upon; the wording is al-Bukhari's].
وَعَنْ أَبِي هُرَيْرَةَ - رضى الله عنه - عَنِ النَّبِيِّ - صلى الله عليه وسلم -قَالَ : { إِذَا دَعَا اَلرَّجُلُ اِمْرَأَتَهُ إِلَى فِرَاشِهِ فَأَبَتْ أَنْ تَجِيءَ , لَعَنَتْهَا اَلْمَلَائِكَةُ حَتَّى تُصْبِحَ } مُتَّفَقٌ عَلَيْهِ , وَاللَّفْظُ لِلْبُخَارِيِّ - صحيح . رواه البخاري ( 5193 ) ، ومسلم ( 1436 ).
Abu Huraira reported God's Messenger as saying, “When a woman who has been called to come to her husband’s bed refuses and he spends the night angry, the angels curse her till the morning.” In a version by both of them he said, “By Him in whose hand my soul is, if any woman who has been called to come to her husband’s bed refuses, He who is in heaven is displeased with her till her husband is pleased with her.” (Bukhari and Muslim.)
[26] Abud-Darda' (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "When a person curses somebody or something, the curse goes up to heaven and the gates of heaven get closed. Then it comes down to the earth and its gates get closed. Then it turns right and left, and if it does not find an entrance to go anywhere, it returns to the person or thing that was cursed; if he or it deserves to be cursed; otherwise it returns to the person who uttered it." [Abu Dawud].
وعن أبي الدرداء رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : "إن العبد إذا لعن شيئًا، صعدت اللعنة إلى السماء، فتغلق أبواب السماء دونها، ثم تهبط إلى الأرض، فتغلق أبوابها دونها، ثم تأخذ يمينًا وشمالا، فإذا لم تجد مساغًا رجعت إلى الذي لُعن، فإن كان أهلا لذلك، وإلا رجعت إلى قائلها". رواه أبو داود.
[27] Narrated Ibn 'Abbas: I saw the Messenger of Allah (saws) sitting near the Black stone (or at a corner of the Ka'bah). He said: He (the Prophet) raised his eyes towards the heaven, and laughed, and he said: May Allah curse the Jews! He said this three times. Allah declared unlawful for them the fats (of the animals which died a natural death); they sold them and they enjoyed the price they received for them. When Allah declared eating of thing forbidden for the people, He declares it price also forbidden for them. The version of Khalid b. 'Abd Allah al-Tahhan does not have the words "I saw". It has: "May Allah destroy the Jews!"
[28] He reported God’s messenger as saying, “When the soul of a believer comes out, two angels meet it and take it up.” Hammad said he mentioned some of the fragrance of its odour and made mention of musk, and said, “The inhabitants of heaven will say, ‘A good soul has come from the earth. God bless you and a body which you inhabited!' He will then be taken to his Lord who will tell them to take him away till the end of the appointed time."(A reference to the day of resurrection. Cf. Qur’an, vi, 2) He said, “When an infidel’s soul comes out (Hammad saying that he mentioned some of its stench and made mention of cursing), the inhabitants of heaven say, ‘A wicked soul has come from the earth,’ and they will be told to take him away till the end of the appointed time." Abu Huraira said that God’s messenger then put a seamless garment he was wearing over his nose thus( This would be indicated by putting his garment over his nose). Muslim transmitted it.
[31] Al-Bara’ b. ‘Azib reported God’s messenger as saying, “Two angels will come to him, make him sit up, and ask him who his Lord is, to which he will reply that his Lord is God. They will ask him what his religion is, and he will reply that his religion is Islam. They will ask him about this man who was sent on a mission among his people, and he will reply that he is God’s messenger. They will ask him what made him aware of this, and he will reply that he read God’s Book, believed in it, and considered it true, which is verified by God’s words, ‘God establishes those who believe with the word that stands firm1...’ Then a crier will call from heaven, ‘My servant has spoken the truth, so spread a bed for him from paradise, clothe him from paradise, and open a door for him into paradise.’ A door will then be opened for him towards paradise, some of its air and perfume will come to him, and a space will be made for him in it as far as the eye can see.” He also mentioned the death of the infidel, saying, “His spirit will be restored to his body, two angels will come, make him sit up and ask him who his Lord is, to which he will reply, ‘Alas, alas, I do not know.’ They will ask him what his religion is, and he will reply, ‘Alas, alas, I do not know.’ They will ask him about this man who was sent on a mission among his people, and he will reply, ‘Alas, alas, I do not know.' Then a crier will call from heaven, ‘He has lied, so spread a bed for him from hell, clothe him from hell, and open a door for him into hell.' Then some of its heat and pestilential wind will come to him, and his grave will become restricted so that his ribs will be pressed together. One who is blind and dumb will then be placed in charge of him, having a sledgehammer such that if a mountain were struck with it it would become dust. He will give him a blow with it and he will utter a shout which will be heard by everything between the east and the west except by men and jinn, and he will become dust. Then his spirit will be restored to him." Ahmad and Abu Dawud transmitted it. 1 Quran, xiv, 27.
Grade: Hasan (without: "...and he will become dust. Then his spirit will be restored to him.") (Zubair `Aliza'i) | Reference : Mishkat al-Masabih 131
[32] Narrated Asma' bint Abu Bakr: I came to `Aisha during the solar eclipse. The people were standing (offering prayer) and she too, was standing and offering prayer. I asked, "What is wrong with the people?" She pointed towards the sky with her hand and said, Subhan Allah!'' I asked her, "Is there a sign?" She nodded with her head meaning, yes. When Allah's Apostle finished (the prayer), he glorified and praised Allah and said, "There is not anything that I have not seen before but I have seen now at this place of mine, even Paradise and Hell. It has been revealed to me that you people will be put to trial nearly like the trial of Ad-Dajjal, in your graves. As for the true believer or a Muslim (the sub-narrator is not sure as to which of the two (words Asma' had said) he will say, 'Muhammad came with clear signs from Allah, and we responded to him (accepted his teachings) and believed (what he said)' It will be said (to him) 'Sleep in peace; we have known that you were a true believer who believed with certainty.' As for a hypocrite or a doubtful person, (the sub-narrator is not sure as to which word Asma' said) he will say, 'I do not know, but I heard the people saying something and so I said the same.' "
[33] Al-Bara' b. ‘Azib said: We went out with the Prophet to the funeral of a man of the Ansar and came to the grave. It had not yet been dug, so God’s messenger sat down and we sat down around him quietly. He had in his hand a stick with which he was making marks on the ground. Then he raised his head and said, “Seek refuge in God from the punishment of the grave saying it twice or thrice. He then said, “When a believer is about to leave the world and go forward to the next world, angels with faces white as the sun come down to him from heaven with one of the shrouds of paradise and some of the perfume of paradise and sit away from him as far as the eye can see. Then the angel of death comes and sits at his head and says, 'Good soul, come out to forgiveness and acceptance from God.' It then comes out as a drop flows from a water-skin and he seizes it; and when he does so, they do not leave it in his hand for an instant, but take it and place it in that shroud and that perfume, and from it there comes forth a fragrance like that of the sweetest musk found on the face of the earth. They then take it up and do not bring it past a company of angels without their asking, “Who is this good soul?' to which they reply, ‘So and so, the son of so and so,’ using the best of his names by which people called him on the earth. They then bring him to the lowest heaven and ask that the gate should be opened for him. This is done, and from every heaven its archangels escort him to the next heaven till he is brought to the seventh heaven, and God who is great and glorious says, ‘Record the book of my servant in ‘Illiyun (Cf. Qur’an, lxxxiii, 18) and take him back to earth, for I created mankind from it, I shall return them into it, and from it I shall bring them forth another time.' His soul is then restored to his body, two angels come to him, and making him sit up say to him, ‘Who is your Lord?’ He replies, ‘My Lord is God.’ They ask, ‘What is your religion?’ and he replies, ‘My religion is Islam.’ They ask, ‘Who is this man who was sent among you?’ and he replies, ‘He is God’s messenger.’ They ask, ‘What is your [source of] knowledge?’ and he replies, ‘I have read God’s Book, believed in it and declared it to be true.’ Then one cries from heaven, ‘My servant has spoken the truth, so spread out carpets from paradise for him, clothe him from paradise, and open a gate for him into paradise.’ Then some of its joy and fragrance comes to him, his grave is made spacious for him as far as the eye can see, and a man with a beautiful face, beautiful garments and a sweet odour comes to him and says, ‘Rejoice in what pleases you for this is your day which you have been promised.' He asks, ‘Who are you, for your face is perfectly beautiful and brings good?” He replies, ‘I am your good deeds.’ He then says, ‘My Lord, bring the last hour; my Lord, bring the last hour, so that I may return to my people and my property.’ But when an infidel is about to leave the world and proceed to the next world, angels with black faces come down to him from heaven with hair-cloth and sit away from him as far as the eye can see. Then the angel of death comes and sits at his head and says, ‘Wicked soul, come out to displeasure from God.’ Then it becomes dissipated in his body, and he draws it out as a spit is drawn out from moistened wool. He then seizes it, and when he does so they do not leave it in his hand for an instant, but put it in that hair-cloth and from it there comes forth a stench like the most offensive stench of a corpse found on the face of the earth. They then take it up and do not bring it past a company of angels without their asking, ‘Who is this wicked soul?’ to which they reply, ‘So and so, the son of so and so,’ using the worst names he was called in the world. When he is brought to the lowest heaven request is made that the gate be opened for him, but it is not opened for him. (God’s messenger then recited, ‘The gates of heaven will not be opened for them and they will not enter paradise until a camel can pass through the eye of a needle.)(Qur'an, vii, 40) God who is great and glorious then says, ‘Record his book in Sijjin (Cf. Qur’an, Ixxxiii, 7 ff) in the lowest earth,’ and his soul is thrown down. (He then recited, ‘He who assigns partners to God is as if he had fallen down from heaven and been snatched up by birds, or made to fall by the wind in a place far distant.')(Qur’an, xxii, 31). His soul is then restored to his body, two angels come to him, and making him sit up say to him, ‘Who is your Lord?’. He replies, ‘Alas, alas, I do not know.’ They ask, ‘What is your religion?' and he replies, ‘Alas, alas, I do not know.’ They ask, ‘Who is this man who was sent among you?' and he replies, ‘Alas, alas, I do not know.’ Then one cries from heaven, ‘He has lied, so spread out carpets from hell for him, and open a gate for him into hell.’ Then some of its heat and hot air comes to him, his grave is made narrow for him so that his ribs are pressed together in it, and a man with an ugly, face, ugly garments and an offensive odour come to him and says, ‘Be grieved with what displeases you, for this is your day which you have been promised.’ He asks, ‘Who are you, for your face is most ugly and brings evil?' He replies, ‘I am your wicked deeds.’ He then says, ‘My Lord, do not bring the last hour.’ ” In a version there is something similar containing an addition: “When his soul comes out every angel between heaven and earth and every angel in heaven invoke blessings on him, and the gates of heaven are opened for him, no guardians of a gate failing to supplicate God that his soul may be taken up beyond them. But his soul, i.e., the infidel’s, is pulled out along with the veins and every angel between heaven and earth and every angel in heaven curse him, and the gates of heaven are locked, no guardians of a gate failing to supplicate God that his soul may not be taken up beyond them. [Ahmad transmitted it.]
[35] ‘Abdullāh b. ‘Umar (RA) reported that the Messenger of Allah ﷺ 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 is wrapped up” (Sūrat al-Takwīr) and “When the heaven breaks apart.” (Sūrah al-Infiṭār) and “When the heaven has split” (Sūrat al-Inshiqāq). Reference: Jami` at-Tirmidhi 3333
[36] Narrated `Abdullah: A (Jewish) Rabbi came to Allah's Apostle and he said, "O Muhammad! We learn that Allah will put all the heavens on one finger, and the earths on one finger, and the trees on one finger, and the water and the dust on one finger, and all the other created beings on one finger. Then He will say, 'I am the King.' Thereupon the Prophet smiled so that his pre-molar teeth became visible, and that was the confirmation of the Rabbi. Then Allah's Apostle recited: 'They made not a just estimate of Allah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand. Glorified is He, and High is He above all that they associate as partners with Him.' (39.67)
حَدَّثَنَا آدَمُ، حَدَّثَنَا شَيْبَانُ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ، عَنْ عَبْدِ اللَّهِ ـ رضى الله عنه ـ قَالَ جَاءَ حَبْرٌ مِنَ الأَحْبَارِ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَ يَا مُحَمَّدُ، إِنَّا نَجِدُ أَنَّ اللَّهَ يَجْعَلُ السَّمَوَاتِ عَلَى إِصْبَعٍ وَالأَرَضِينَ عَلَى إِصْبَعٍ، وَالشَّجَرَ عَلَى إِصْبَعٍ، وَالْمَاءَ وَالثَّرَى عَلَى إِصْبَعٍ، وَسَائِرَ الْخَلاَئِقِ عَلَى إِصْبَعٍ، فَيَقُولُ أَنَا الْمَلِكُ. فَضَحِكَ النَّبِيُّ صلى الله عليه وسلم حَتَّى بَدَتْ نَوَاجِذُهُ تَصْدِيقًا لِقَوْلِ الْحَبْرِ ثُمَّ قَرَأَ رَسُولُ اللَّهِ صلى الله عليه وسلم {وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ}
[38] Narrated Abu Huraira: I heard Allah's Apostle saying, "Allah will hold the whole earth, and roll all the heavens up in His Right Hand, and then He will say, 'I am the King; where are the kings of the earth?"'
Abu Huraira reported Allah's Apostle (may peace be upon him) as saying:
Allah, the Exalted and Glorious, will take in His grip the Earth on the Day of Judgment and He would roll up the sky in His right hand and would say: I am the Lord; where are the sovereigns of the world?
[39] Abu Hurairah (May Allah be pleased with him) reported:
The Messenger of Allah (PBUH) said, "In Jannah there are a hundred grades which Allah has prepared for those who fight in His Cause; and the distance between any two of those grades is like the distance between the heaven and the earth." [Al-Bukhari].
وعنه أن رسول الله صلى الله عليه وسلم قال: "إن في الجنة مائة درجة أعدها للمجاهدين في سبيل الله ما بين الدرجتين كما بين السماء والأرض" ((رواه البخاري)).
[40] Sahl b. Sa'd reported Allah's Messenger (may peace be upon him) as saying: The inmates of Paradise will look to the upper apartment of Paradise as you see the planets in the sky. I narrated this hadith to Nu'man b. Abi 'Ayyash and he said: I heard Abu Sa'id al-Khudri as saying: As you see the shining planets in the eastern and western (sides of) horizon.
[41] Narrated Abu Huraira: Allah's Apostle said, "The first group of people who will enter Paradise, will be glittering like the full moon and those who will follow them, will glitter like the most brilliant star in the sky. They will not urinate, relieve nature, spit, or have any nasal secretions. Their combs will be of gold, and their sweat will smell like musk. The aloes-wood will be used in their centers. Their wives will be houris. All of them will look alike and will resemble their father Adam (in stature), sixty cubits tall."
[42] Abu Musa (May Allah be pleased with him) said: The Prophet (PBUH) said, "In Jannah the believer will have a tent made of a single hollowed pearl of which the length will be sixty miles in the sky. The believer will have his wives with him and he will visit them and they will not be able to see one another." [Al-Bukhari and Muslim].
وعن أبي موسى رضي الله عنه أن النبي صلى الله عليه وسلم قال: "إن للمؤمن في الجنة لخيمة من لؤلؤة واحدة مجوفة طولها في السماء ستون ميلاً، للمؤمن فيها أهلون، يطوف عليهم المؤمن فلا يرى بعضهم بعضاً، ((متفق عليه)).«الميل» : ستة آلاف ذراع
[43] Dawud bin Amir bin Sa'd bin Abi Waqqas narrated from his father, from his grandfather that the Prophet (s.a.w) said: "If as little as what can be placed on a fingernail of what is in Paradise were to become apparent, it would have beautified all the far corners of the heavens and the earth. And if a man among the people of Paradise were to appear and his bracelets were to become apparent, it would have blotted out the light of the sun, as the sun blots out the light of the stars."
[44] Abu Hurairah, may Allah be pleased with them, narrated that: Allah's Messenger said: "Qintar is twelve thousand 'Uqiyah, each 'Uqiyah of which is better than what is between heaven and earth." And the Messenger of Allah(SAW) said: "A man will be raised in status in Paradise and will say: 'Where did this come from?' And it will be said: 'From your son's praying for forgiveness for you.'"
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَبْدُ الصَّمَدِ بْنُ عَبْدِ الْوَارِثِ، عَنْ حَمَّادِ بْنِ سَلَمَةَ، عَنْ عَاصِمٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ـ صلى الله عليه وسلم ـ قَالَ " الْقِنْطَارُ اثْنَا عَشَرَ أَلْفَ أُوقِيَّةٍ كُلُّ أُوقِيَّةٍ خَيْرٌ مِمَّا بَيْنَ السَّمَاءِ وَالأَرْضِ " . وَقَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " إِنَّ الرَّجُلَ لَتُرْفَعُ دَرَجَتُهُ فِي الْجَنَّةِ فَيَقُولُ أَنَّى هَذَا فَيُقَالُ بِاسْتِغْفَارِ وَلَدِكَ لَكَ " .
[45] Abu Sa'id reported God’s Messenger as saying, “If anyone is pleased with God as Lord, with Islam as religion and with Muhammad as Messenger, paradise will be assured to him.” Abu Sa'id was delighted with this and asked him to repeat it. He did so and then said, “There is also something else for which God will raise a servant in paradise a hundred degrees between each two of which there is a distance like that between heaven and earth.” He asked God's Messenger what it was and he replied, “jihad in God's path; jihad in God’s path; jihad in God’s path.” Muslim transmitted it.
[46] Abu Huraira reported God’s messenger as saying, "When Ramadan begins the gates of heaven are opened." A version has, "The gates of paradise are opened, the gates of jahannam are locked, and the devils are chained." Another has, "The gates of mercy are opened." (Bukhari and Muslim).
[47] Abu Umamah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who observes Saum (fasting) for a day in the Cause of Allah, Allah will keep his face from Hell-fire at a distance equivalent to that between heaven and the earth." [At- Tirmidhi].
وعن أبي أمامة، رضي الله عنه عن النبي صلى الله عليه وسلم قال: "من صام يومًا في سبيل الله جعل الله بينه وبين النار خندقًا كما بين السماء والأرض" ((رواه الترمذي وقال: حديث حسن صحيح)).
Abu Umama reported God’s messenger as saying, "If anyone fasts for a day while on jihad,* God will put between him and hell a ditch as wide as the distance between heaven and earth." *Mirqat gives this meaning, but says it may refer to the hajj, the 'umra, seeking knowledge, or desiring to please God. The Arabic is 'in God’s way.' Tirmidhi transmitted it.
[48] Khalid al-Hadhdha said: I said to al-Hasan: Abu Sa’id, tell me about Adam. Was he created for the heaven or the earth? He said: No, for the earth. I said: It was unavoidable for him. I said: Tell me about the following verse of the Quran: ”can lead (any) into temptation concerning Allah, except such as are (themselves) going to blazing fire.” He said: The devils do not lead anyone astray by their temptation except the one whom Allah destined to go to Hell.
[49] Abu Ghalib told that when Abu Umama saw some heads set up on the road to Damascus he said, “The dogs of hell, the worst people killed under the sky. The best who have been killed are those killed by them.” He then recited, “On the day when some faces will be white and some faces will be black (Al-Qur’an, 3:106). Abu Umama was asked whether he had heard it from God’s Messenger and replied, “If I had heard it only once, twice, or thrice (counting up to seven times) I would not have told you.” Tirmidhi and Ibn Majah transmitted it, Tirmidhi saying this is a hasan tradition.
[50] Jabir reported God’s messenger as saying: When the day of ‘Arafa comes God descends to the lowest heaven and praises them to the angels saying, “Look at my servants who have come to me dishevelled, dusty and crying out from every deep valley. I call you to witness that I have forgiven them.” Then the angels say, “My Lord, so and so was being suspected of sin, also so and so and such and such a woman.” He said that God who is great and glorious replies, “I have forgiven them.” God’s messenger said, “No day has more people set free from hell than the day of ‘Arafa.” It is transmitted in Sharh as-sunna.
[51] It is reported on the authority of Abu Zubair that he heard from Jabir b 'Abdullah, who was asked about the arrival (of people on the Day of Resurrection). He said. We would come on the Day of Resurrection like this, like this, and see. carefully. that which concerns" elevated people". He (the narrator) said: Then the people would be summoned along with their idols whom they worshipped, one after another. Then our Lord would come to us and say: Whom are you waiting for? They would say: We are waiting for our Lord. He would say: I am your Lord. They would say: (We are not sure) till we gaze at Thee, and He would manifest Himself to them smilingly, and would go along with them and they would follow Him; and every person, whether a hypocrite or a believer, would be endowed with a light, and there would be spikes and hooks on the bridge of the Hell, which would catch hold of those whom Allah willed. Then the light of the hypocrites would be extinguished, and the believers would secure salvation. and the first group to achieve it would comprise seventy thousand men who would have the brightness of full moon on their faces, and they would not be called to account. Then the people immediately following them would have their faces as the brightest stars in the heaven. This is how (the groups would follow one after another). Then the stage of intercession would come, and they (who are permitted to intercede) would intercede, till he who had declared:" There is no god but Allah" and had in his heart virtue of the weight of a barley grain would come out of the Fire. They would be then brought in the courtyard of Paradise and the inhabitants of Paradise would begin to sprinkle water over them till they would sprout like the sprouting of a thing in flood water, and their burns would disappear. They would ask their Lord till they would be granted (the bounties) of the world and with it ten more besides it.
[52] Allāhumma lakal-ḥamdu 'Anta nūrussamāwāti wal'arḍhi wa man fīhinna, wa lakal-ḥamdu 'Anta qayyimus-samāwāti wal'arḍi wa man fīhinna, [wa lakal-ḥamdu 'Anta Rabbus-samāwāti wal'arḍi wa man fīhinna] [wa lakal-ḥamdu laka mulkus-samāwāti wal'arḍi wa man fīhinna] [wa lakal-ḥamdu 'Anta Malikus-samāwāti wal'arḍi] [wa lakal-ḥamdu] ['Antal-ḥaqq, wa wa`dukal-ḥaqq, wa qawlukal-ḥaqq, wa liqā'ukal-ḥaqq, waljannatu ḥaqq, wannāru ḥaqq, wannabiyyūna ḥaqq, wa Muḥammadun (sallallāhu 'alayhi wa sallam) ḥaqq, wassā`atu ḥaqq] [Allāhumma laka 'aslamtu, wa `alayka tawakkaltu, wa bika 'āmantu, wa 'ilayka 'anabtu, wa bika khāṣamtu, wa 'ilayka ḥākamtu. Faghfir lī maa qaddamtu, wa mā 'akhkhartu, wa mā 'asrartu, wa mā 'a`lantu ['Antal-Muqaddimu, wa 'Antal-Mu'akhkhiru laa 'ilāha 'illā 'Anta] ['Anta 'ilāhī lā 'ilāha 'illā 'Anta]. O Allah, praise is to You. You are the Light of the heavens and the earth and all that they contain. Praise is to You, You are the Sustainer of the heavens and the earth and all they contain. [Praise is to You, You are the Lord of the heavens and the earth and all they contain.] [Praise is to You, Yours is dominion of the heavens and the earth and all they contain.] [Praise is to You, You are the King of the heavens and the earth.] [And praise is to You.] [You are the Truth, Your Promise is true, Your Word is true, Your audience is true, Paradise is true, Hell is true, the Prophets are true, and Muhammad (peace and blessings be upon him) is true, and the Hour of Judgment is true.] [O Allah, to You I have submitted, and upon You I depend. I have believed in You and to You I turn in repentance . For Your sake I dispute and by Your standard I judge. Forgive me what I have sent before me and what I have left behind me, what I have concealed and what I have declared.] [You are the One Who sends forth and You are the One Who delays, there is none who has the right to be worshipped but You.] [You are my God, there is none who has the right to be worshipped but You.] Reference: Al-Bukhari, cf. Al-Asqalani, Fathul-Bari 3/3 , 11/ 116, 13/371, 423, 465. See also Muslim for a shorter account, 1/532.
[53] Abu Huraira reported Allah's Apostle (may peace be upon him) as saying Allah has mobile (squads) of angels, who have no other work (to attend to but) to follow the assemblies of Dhikr and when they find such assemblies in which there is Dhikr (of Allah) they sit in them and some of them surround the others with their wings till the space between them and the sky of the world is fully covered, and when they disperse (after the assembly of Dhikr is adjourned) they go upward to the heaven and Allah, the Exalted and Glorious, asks them although He is best informed about them: Where have you come from? They say: We come from Thine servants upon the earth who had been glorifying Thee (reciting Subhan Allah), uttering Thine Greatness (saying Allah o-Akbar) and uttering Thine Oneness (La ilaha ill Allah) and praising Thee (uttering al-Hamdu Lillah) and begging of Thee. Be would say: What do they beg of Me? They would say: They beg of Thee the Paradise of Thine. He (God) would say: Have they seen My Paradise? They said: No, our Lord. He would say: (What it would be then) if they were to see Mine Paradise? They (the angels) said: They seek Thine protection. He (the Lord) would say: Against what do they seek protection of Mine? They (the angels) would say: Our Lord, from the Hell-Fire. He (the Lord) would say: Have they seen My Fire? They would say: No. He (the Lord) would say: What it would be if they were to see My Fire? They would say: They beg of Thee forgiveness. He would say: I grant pardon to them, and confer upon them what they ask for and grant them protection against which they seek protection. They (the angels) would again say: Our Lord, there is one amongst them such and such simple servant who happened to pass by (that assembly) and sat there along with them (who had been participating in that assembly). He (the Lord) would say: I also grant him pardon, for they are a people the seat-fellows of whom are in no way unfortunate.
`Abdullah bin `Abbas [may Allah be pleased with them] narrated, : that when the Messenger of Allah (saws) would stand for prayer during the middle of the night, he would say: “O Allah, to You is the Praise, You are the Light of the heavens and the earth, and to You is the Praise, You are the Sustainer of the heavens and the earth, and to You is the praise, You are the Lord of the heavens and the earth, and those in them, You are the truth, and Your Promise is the truth, and Your meeting is true, and Paradise is true, and the Fire is true, and the Hour is true, O Allah, to You have I submitted, and in You have I believed , and in You have I relied, and to You have I turned, and by You have I argued, and to You have I referred for judgment. So forgive me what I have done before and after, and that which I have hidden and that which I have done openly. You are my Deity, no has the right to be worshiped but You (Allāhumma lakal-ḥamd, anta nūrus-samāwāti wal-arḍ, wa lakal-ḥamd, anta qayyāmus-samāwāti wal-arḍ, wa lakal-ḥamd, anta rabbus-samāwāti wal-arḍ, wa man fīhinn, antal-ḥaqq, wa wa`dukal-ḥaqq, wa liqā'uka ḥaqq, wal-jannatu ḥaqq, wan-nāru ḥaqq, was-sā`atu ḥaqq. Allāhumma laka aslamtu, wa bika āmantu, wa `alaika tawakkaltu, wa ilaika anabtu, wa bika khāṣamtu, wa ilaika ḥākamtu, faghfirlī mā qaddamtu wa mā akhartu, wa mā asrartu wa mā a`lant. Anta ilāhī lā ilāha illā ant).”
Narrated Ibn 'Abbas: The Prophet used to invoke Allah at night, saying, "O Allah: All the Praises are for You: You are the Lord of the Heavens and the Earth. All the Praises are for You; You are the Maintainer of the Heaven and the Earth and whatever is in them. All the Praises are for You; You are the Light of the Heavens and the Earth. Your Word is the Truth, and Your Promise is the Truth, and the Meeting with You is the Truth, and Paradise is the Truth, and the (Hell) Fire is the Truth, and the Hour is the Truth. O Allah! I surrender myself to You, and I believe in You and I depend upon You, and I repent to You and with You (Your evidences) I stand against my opponents, and to you I leave the judgment (for those who refuse my message). O Allah! Forgive me my sins that I did in the past or will do in the future, and also the sins I did in secret or in public. You are my only God (Whom I worship) and there is no other God for me (i.e. I worship none but You)." Narrated Sufyan: (regarding the above narration) that the Prophet added, "You are the Truth, and Your Word is the Truth."
Allāhu Akbar, Allāhu a`azzu min khalqihi jamī`a, Allāhu a`azzu mimmā akhāfu wa aḥdhar, a`ūdhu billāhi ‘l-ladhī lā ilāha illā hū, almumsikis-samāwātis-sab`i an yaqa`na `ala ‘l-arḍi illā bi idhnih, min sharri `abdika [name of the person], wa junūdihi wa atbā`ihi wa ashyā`ih, mina ‘l-jinni wa ‘l-ins, Allāhumma kun lī jāran min sharrihim, jalla thanā'uk, wa `azza jāruk, wa tabāraka-smuk, wa lā ilāha ghayruk. Allah is the Most Great, Mightier than all His creation. He is Mightier than what I fear and dread. I seek refuge in Allah, Who there is none worthy of worship but Him. He is the One Who holds the seven heavens from falling upon the earth except by His command. [I seek refuge in You Allah] from the evil of Your slave [name of the person], and his helpers, his followers, and his supporters from among the jinn and mankind. O Allah, be my support against their evil. Glorious are Your praises and mighty is Your patronage. Blessed is Your Name, there is no true God but You. (Recite three times in Arabic.) Reference: Al-Bukhari, 5/172.
الله أكبر، الله أعز من خلقه جميعاً ، الله أعز مما أخاف وأحذر ، أعوذ بالله الذي لا إله إلا هو ، الممسك السموات السبع أن يقعن على الأرض إلا بإذنه ، من شر عبدك فلان ، وجنوده وأتباعه وأشياعه ، من الجن والأنس ، اللهم كن لي جاراً من شرهم ، جل ثناؤك وعز جارك ، وتبارك اسمك ، ولا إله غيرك (ثلاث مرات)
It was narrated from `Ali bin Abi Talib that when the Messenger of Allah (ﷺ) got up to pray, he would say takbeer, and start the prayer by saying: `I have turned my face in submission to the One who originated the heavens and the earth, as a monotheist and a Muslim, and I am not one of the mushrikeen. Verily, my Salah (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the ‘Alameen (mankind, jinn and all that exists). He has no partner, And of this I have been commanded, and I am one of the Muslims [Abun-Nadr said: and I am the first of the Muslims]. O Allah, there is no god but You. You are my Lord and I am Your slave. I have wronged myself and I admit my sin, so forgive me all my sins, for no one can forgive sins except You. Guide me to the best of conduct, for none can guide to that except You and divert from me bad conduct, for no one can divert it from me except You. Blessed and exalted are You, I seek Your forgiveness and I repent to You.” When he bowed, he said: `O Allah, to You I have bowed, in You I have believed and to You I have submitted. My hearing my sight, my brain, my bones and my sinews submit to You.` When he rose from bowing he said: `Allah hears those who praise Him. Our Lord, to You be praise, filling the heavens, the earth and that which is between them and filling whatever else You will besides.” When he prostrated he said: “O Allah, to You I have prostrated, in You I have believed and to You I have submitted. My face has prostrated to the One Who created it, shaped it and gave it a good shape, and opened its hearing and sight. Blessed be Allah, the Best of creators.` Then he after said the salam at the end of the prayer: `O Allah, forgive me my past and future sins, what I have done in secret and what I have done openly, what I have transgressed and what You know more than I. You are the One Who brings forward and the One Who puts back, there is no god but You.`
Lā ilāha illallāh al-Wāḥidul-Qahhār, Rabbus-samāwāti wa ‘l-arḍi wa mā baynahuma al-`Azīzul-Ghaffār. There is none worthy of worship but Allah, the One, the Victorious, Lord of the heavens and the earth and all that is between them, the All-Mighty, the All-Forgiving. Reference: This is to be said if you turn over in bed during the night. Al-Hakim graded it authentic and Ath-Thahabi agreed 1/540. Also see An-Nasa'i, 'Amalul-Yawm wal-Laylah, and Ibn As-Sunni. See also Al-Albani, Sahihul-Jami' As-Saghir 4/ 213.
Allāhu lā ilāha illā huwa ‘l-Ḥayyul-Qayyūm, lā ta'khudhuhu sinatun wa lā nawm, lahu mā fis-samāwāti wa māfil-ardh, man dhal-ladhī yashfa`u `indahu illā bi'idhnih, ya`lamu mā bayna aydīhim wa mā khalfahum, wa lā yuḥītūna bishay'im-min `ilmihi illā bimā shā', wasi`a kursiyyuhus-samāwāti wal-ardh, wa lā ya'ūduhu hifẓuhumā, wa huwal-`Aliyyu‘l-`Aẓīm. Allah! There is none worthy of worship but He, the Ever-Living, the One Who sustains and protects all that exists. Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them in this world, and what will happen to them in the Hereafter. And they will never encompass anything of His Knowledge except that which He wills. His Throne extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great. Reference: Al-Baqarah 2:255. Whoever reads this when he lies down to sleep will have a guardian from Allah remain with him and Satan will not be able to come near him until he rises in the morning. See Al-Bukhari, cf. Al-Asqalani, Fathul-Bari 4/487.
Lā ilāha illallāh al-`Aẓīmul-Ḥalīm, lā ilāha illallāh Rabbu ‘l-`Arshi ‘l-'Aẓīm, lā ilāha illallāh Rabbus-samāwāti wa Rabbu ‘l-arḍ wa Rabbu ‘l-`Arshi ‘l-Karīm. There is none worthy of worship but Allah, the Mighty, the Forbearing. There is none worthy of worship but Allah, Lord of the Magnificent Throne. There is none worthy of worship but Allah, Lord of the heavens and Lord of the earth, and Lord of the Noble Throne. Reference: Al-Bukhari 8/154, Muslim 4/2092
Abu sa’id al-Khuri said: When the Messenger of Allah (may peace be upon him) said: “ Allah listens to him who praises Him,” he also said: O Allah, our Lord, to thee be the praise in all heavens. Mu’ammil said( in his version); “ In all the heavens, and in all the earth, and in all that it pleases Thee to create afterwards. O thou Who art worthy of praise and glory, most worthy of what a servant says, and we are all thy servants, no one can withhold what thou givest or give what Thou withholdest. “The narrators then were agreed on the words: “And riches cannot avail a wealthy person with Thee.”
Narrated Jabir ibn Samurah: The Messenger of Allah (saws) used to recite in the noon and afternoon prayer: "By the Heaven and the Morning Star" (Surah 86) and "By the Heaven , holding mansions of the stars" (Surah 85) and similar surahs of equal length.
حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا حَمَّادٌ، عَنْ سِمَاكِ بْنِ حَرْبٍ، عَنْ جَابِرِ بْنِ سَمُرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ يَقْرَأُ فِي الظُّهْرِ وَالْعَصْرِ بِالسَّمَاءِ وَالطَّارِقِ وَالسَّمَاءِ ذَاتِ الْبُرُوجِ وَنَحْوِهِمَا مِنَ السُّوَرِ .حكم: حسن صحيح (الألباني)
Allāhumma innī as'aluka bi'anna laka ‘l-ḥamd, lā ilāha illā ant, waḥdaka lā sharīka lak, al-Mannān, yā Badī`as-samāwāti wa ‘l-arḍ yā dha ‘l-Jalāli wa ‘l-'Ikrām, yā ḥayyu yā Qayyūm, innī as'aluka ‘l-jannah, wa a`ūdhu bika minan-nār. O Allah, I ask You, as You are the Owner of praise, there is none worthy of worship but You alone, You have no partner. You are the Giver of all good. O Creator of the heavens and the earth, Owner of majesty and honor. O Living and Everlasting One, I ask you for Paradise, and I seek refuge in You from the fire. Reference: Abu Dawud, An-Nasa'i, Ibn Majah, At-Tirmidhi. See also Al-Albani, Sahih Ibn Majah 2/329.
اللّهُـمَّ إِنِّـي أَسْأَلُـكَ بِأَنَّ لَكَ الْحَـمْدُ لا إِلـهَ إِلاّ أَنْـتَ وَحْـدَكَ لا شَـريكَ لَـكَ المَنّـانُ يا بَديـعَ السَّمواتِ وَالأَرْضِ يا ذا الجَلالِ وَالإِكْـرام يا حَـيُّ يا قَـيّومُ إِنِّـي أَسْأَلُـكَ الجَـنَّةَ وَأَعـوذُ بِـكَ مِنَ الـنّار
Allāhumma Rabbas-samāwātis-sab`, wa Rabba ‘l-`Arshi ‘l-`Aẓīm, kun lī jāran min [here you mention the person's name], wa aḥzābihi min khalā'iqik, an yafruṭa `alayya aḥadun minhum aw yaṭghā, `azza jāruk, wa jalla thanā'uk, wa lā ilāha illā ant. O Allah, Lord of the seven heavens, Lord of the Magnificent Throne, be for me a support against [such and such a person] and his helpers from among your creatures, lest any of them abuse me or do me wrong. Mighty is Your patronage, and glorious are Your praises. There is none worthy of worship but You. Reference: Al-Bukhari, Al-'Adab Al-Mufrad (no. 707). Al-Albani graded it authentic in Sahih Al-'Adab Al-Mufrad (no. 545).
Abu Hurairah narrated that: Fatimah came to the Prophet (saws), asking him for a servant. So he (saws) said to her: “Say: ‘O Allah, Lord of the Seven Heavens and the Lord of the Magnificent Throne, our Lord, and the Lord of everything, Revealer of the Tawrah, the Injil, and the Quran, Splitter of the seed-grain and the date-stone, I seek refuge in You from the evil of everything that You are holding by the forelock, You are the First, for there is nothing above You, and You are the Last, for there is nothing after you. And you are az-Zahir, for there is nothing above you. And you are Al-Batin, for there is nothing below You. Relieve me from debt, and enrich me from poverty (Allāhumma rabbas samāwātis-sab`i wa rabbal-`arshil-`aẓīm, rabbana, wa rabba kulli shai’in, munzilat-Tawrāti wal-Injīli wal-Qur’ān, fāliqal-habbi wan-nawā, a`ūdhu bika min sharri kulli shai’in anta ākhidhun bināṣiyatihi, antal-awwalu falaisa qablaka shai’un, wa antal-ākhiru falaisa ba`daka shai’un, wa antaẓ-ẓāhiru falaisa fawqaka shai’un, wa antal-bāṭinu falaisa dūnaka shai’un, iqḍi `anni-daina wa aghnini minal-faqr).”
Allāhumma Rabbas-samāwātis-sab`i wa mā aẓlaln, Wa Rabba ‘l-arāḍīnas-sab`i wa mā aqlaln, wa Rabbash-shayāṭīni wa mā aḍlaln, wa Rabbar-riyāḥi wa mā dharayn. As'aluka khayra hādhihi ‘l-qaryah, wa khayra ahlihā, wa khayra māfīhā, wa a`ūdhu bika min sharrihā, wa sharri ahlihā, wa sharri mā fīhā. O Allah, Lord of the seven heavens and all they overshadow, Lord of the seven worlds and all they uphold, Lord of the devils and all they lead astray, Lord of the winds and all they scatter. I ask You for the goodness of this town, and for the goodness of its people, and for the goodness it contains. I seek refuge in You from its evil, from the evil of its people, and from the evil it contains. Reference: Al-Hakim who graded it authentic and Ath-Tfaahabi agreed 2/100, and Ibn As-Sunni (no. 524). Al-Hafidh graded it good in his checking of Al-'Athkdr 5/154. Ibn Baz said in Tuhfatul-'Akhydr p. 37, that An-Nasa'i recorded it with a good chain of narration.
أللّـهُمَّ رَبَّ السَّـمواتِ السّـبْعِ وَما أَظْلَلَـن، وَرَبَّ الأَراضيـنَ السّـبْعِ وَما أقْلَلْـن، وَرَبَّ الشَّيـاطينِ وَما أَضْلَلْـن، وَرَبَّ الرِّياحِ وَما ذَرَيْـن، أَسْـأَلُـكَ خَيْـرَ هذهِ الْقَـرْيَةِ وَخَيْـرَ أَهْلِـها، وَخَيْـرَ ما فيها، وَأَعـوذُ بِكَ مِنْ شَـرِّها وَشَـرِّ أَهْلِـها، وَشَـرِّ ما فيها
Allāhumma, rabba Jibrā'īla, wa Mīkā'īla, wa Isrāfīla Fāṭira 's-samāwāti wa 'l-arḍi, ` ālima 'l-ghaybi wa 'sh-shahādati, anta taḥkumu bayna `ibādika fīmā kānū fīhi yakhtalifūna. Ihdinī li makhtulifa fīhi min al-ḥaqqi bi idhnika. Innaka tahdī man tashā'u ilā ṣirāṭin mustaqīm. O Allah, Lord of Jibraīl, Mīkaīl and Israfīl (great angels), Creator of the heavens and the Earth, Knower of the seen and the unseen. You are the arbitrator between Your servants in that which they have disputed. Guide me to the truth by Your leave, in that which they have differed, for verily You guide whom You will to a straight path." Reference: Muslim 1/534
Abu Hurairah said. Abu Bakr said: O Messenger of Allah, teach me something that I may say in the morning and in the evening and when I go to bed. He said: `Say: O Allah, Creator of the heavens and the earth. Knower of the unseen and the seen – or he said: O Allah, Knower of the unseen and the seen, Creator of the heavens and the earth - Lord and Sovereign of all things, I bear witness that there is no god but You; I seek refuge in You from the evil of my own self and the evil of the Shaitan and the shirk to which he calls people.”
It was narrated that Ya'la bin `Ata' said: I heard 'Amr bin 'Asim bin ‘Abdullah... a similar report.
Mil'a 's-samāwāti wa mil'a 'l-'arḍi wa mā baynahumā, wa mil'a mā shi'ta min shay'in ba`d. 'Ahla 'th-thanā'i wa 'l-majdi, 'aḥaqqu mā qāla 'l-`abdu, wa kullunā laka `abdun. Allāhumma lā māni`a limā 'a`ṭayta, wa lā mu`ṭiya limā mana`ta, wa lā yanfa`u dhal-jaddi minka 'l-jadd. . (A praise that) fills the heavens and the earth and what lies between them, and whatever else You please. (You Allah) are most worthy of praise and majesty, and what the slave has said - we are all Your slaves. O Allah, there is none who can withhold what You give, and none may give what You have withheld. And the might of the mighty person cannot benefit him against You. Reference: Muslim 1/346.
Narrated Ibn `Abbas: The Prophet used to invoke Allah at the time of distress, saying, "La ilaha illal-lahu Al-`Azim, al- Halim, La ilaha illal-lahu Rabbu-s-samawati wal-ard wa Rabbu-l-arsh il-azim."
حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هِشَامٌ، حَدَّثَنَا قَتَادَةُ، عَنْ أَبِي الْعَالِيَةِ، عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ قَالَ كَانَ النَّبِيُّ صلى الله عليه وسلم يَدْعُو عِنْدَ الْكَرْبِ " لاَ إِلَهَ إِلاَّ اللَّهُ الْعَظِيمُ الْحَلِيمُ، لاَ إِلَهَ إِلاَّ اللَّهُ رَبُّ السَّمَوَاتِ وَالأَرْضِ، رَبُّ الْعَرْشِ الْعَظِيمِ ".
'Abdullah b. Aufa reported: The Messenger of Allah (may peace be upon him) used to recite this supplication: O Allah! our Lord, unto Thee be praise that would fill the heavens and the earth and fill that which will please Thee besides them.
Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: Verily the Imam is a shield, say prayer sitting when he says prayer sitting. And when he says:" Allah listens to him who praises Him," say:" O Allah, our Lord, to Thee be the praise." and when the utterance of the people of the earth synchronises with that of the beings of heaven (angels), all the previous sins would be pardoned.
Narrated AbuHurayrah: AbuBakr as-Siddiq said: Messenger of Allah! command me something to say in the morning and in the evening. He said: Say "O Allah, Creator of the heavens and the earth, Who knowest the unseen and the seen, Lord and Possessor of everything. I testify that there is no god but Thee; I seek refuge in Thee from the evil within myself, from the evil of the devil, and his (incitement to) attributing partners (to Allah)." He said: Say this in the morning.
Abu Hurairah said: Abu Bakr said: O Messenger of Allah, tell me something I may say in the morning and in the evening. He said: `Say: 'O Allah, Knower of the unseen and the seen, Creator of the heavens and the earth, Lord and Sovereign of all things, I bear witness that there is no god but You, I seek refuge in You from the evil of my own self and the evil of the Shuitart and the shirk to which he calls.` And he told him to say it in the morning and in the evening and when going to bed.
Abu Salamah bin 'Abdur-Rahman said: "I asked 'Aishah: 'With what did the Prophet (SAW) start his prayer?' She said: 'When he got up to pray at night he would start his prayer with the words: Allahumma Rabba Jibril wa Maika'il wa Israfil; Fatirus-samawati wal-ard, 'alim al-ghaybi wash-shahadah, anta tahkumu bayna 'ibadika fima kanu fihi yakhtalifun, Allahumma ihdini limakktulifa fihi min al-haqq innaka tahdi man tasha'ila siratin mustaqim (O Allah, Lord of Jibril, Mika'il and Israfil, Creator of the heavens and the earth, Knower of the unseen and the seen, You judge between Your slaves concerning wherein they differ. O Allah, guide me to the disputed matters of truth for You are the One Who guides to the Straight Path)."
Abu Salamah b. ‘Abd al-Rahman b. ‘Awf said: I asked ‘A’ishah: By what words the Prophet(saws) used to begin his prayer when he stood up at night (to offer tahajjud prayer). She said: When he stood up at night, he began his prayer by saying: O Allah, Lord of Jibra’il, Lord of Mik’ail, and Lord of Israfil, Creator of the Heavens and the Earth, the Knower of what is seen and of what is unseen; Thou decides between Thy servants in which they used to differ. Guide me to the truth where there is a difference of opinion by Thy permission. Thou guidest anyone Thou wishes to the right path.
Abu Hurairah, may Allah be pleased with him, said: “Abu Bakr said: ‘O Messenger of Allah, command me with something that I may say when I reach morning and evening.’ He said: ‘Say: “O Allah Knower of the Unseen and the Seen, Originator of the heavens and the earth, Lord of everything and its Possessor, I bear witness that there is none worthy of worship except You, I seek refuge from You from the evil of my soul and from the evil of Shaitan and his Shirk (Allāhumma `ālimal-ghaibi wash-shahādati fāṭiras-samāwāti wal-arḍ, rabba kulli shai’in wa malīkahu, ash-hadu an lā ilāha illā anta, a`ūdhu bika min sharri nafsī wa min sharrish-shaiṭāni washirkihi).’” He said: ‘Say it when you reach morning, and evening, and when you go to bed.’”
'Abd al-Rahman b. 'Auf reported: I asked 'A'isha, the mother of the believers, (to tell me) the words with which the Apostle of Allah (may peace be upon him) commenced the prayer when he got up at night. She said: When he got up at night he would commence his prayer with these words: O Allah, Lord of Gabriel, and Michael, and Israfil, the Creator of the heavens and the earth, Who knowest the unseen and the seen; Thou decidest amongst Thy servants concerning their differences. Guide me with Thy permission in the divergent views (which the people) hold about Truth, for it is Thou Who guidest whom Thou wilt to the Straight Path.
Abu Salamah said: “I asked Aishah [may Allah be pleased with her]: ‘With what did the Prophet used to open his Salat when he stood up in the night?’ She said: ‘When he stood up in the night, he would open his Salat by saying: “O Allah, Lord of Jibra’il, Mika’il, and Israfil; Originator of the heavens and the earth, [and] Knower of the hidden and the seen; You judge between Your slaves concerning that which they used to differ, guide me through that which there has been difference concerning the truth, verily, You are upon a straight path (Allāhumma rabba Jibrīla wa Mīkā'ila wa Isrāfīl, fāṭira-samāwāti wal-arḍi [wa] `ālimal-ghaibi wash-shahādati anta taḥkumu baina `ibādika fīmā kānū fīhi yakhtalifūn, ihdini limakhtulifa fīhi minal-ḥaqqi bi'idhnika innaka tahdī man tashā'u ilā ṣirātin mustaqīm).”
It was narrated that Abu Salamah bin `Abdur-Rahman said: “I asked `Aishah: ‘With what did the Prophet (saw) start his voluntary prayers?’ She said: ‘He would say: “Allahumma Rabba Jibra’il wa Mika’il wa Israfil, Fatiras-samawati wal-ard, `alimal-ghaybi wash- shahadah, Anta tahkumu baina `ibadika fima kanu fihi yakhtalifun, ihdini lima-khtulifa fihi minal-haqqi bi idhnika, innaka latahdi ila siratin mustaqim (O Allah, Lord of Jibra’il, Mika’il and Israfil, Creator of the heavens and the earth, Knower of the unseen and the seen, You judge between Your slaves concerning that wherein they differ. Guide me to the disputed matters of truth by Your Leave, for You are the One Who guides to the straight Path).” (One of the narrators) `Abdur-Rahman bin `Umar said: “Bear in mind the word Jibra’il with a Hamzah - this is how it was narrated from the Prophet (saws).”
حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ عُمَرَ، حَدَّثَنَا عُمَرُ بْنُ يُونُسَ الْيَمَامِيُّ، حَدَّثَنَا عِكْرِمَةُ بْنُ عَمَّارٍ، حَدَّثَنَا يَحْيَى بْنُ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، قَالَ سَأَلْتُ عَائِشَةَ بِمَا كَانَ يَسْتَفْتِحُ النَّبِيُّ ـ صلى الله عليه وسلم ـ صَلاَتَهُ إِذَا قَامَ مِنَ اللَّيْلِ قَالَتْ كَانَ يَقُولُ " اللَّهُمَّ رَبَّ جِبْرَئِيلَ وَمِيكَائِيلَ وَإِسْرَافِيلَ فَاطِرَ السَّمَوَاتِ وَالأَرْضِ عَالِمَ الْغَيْبِ وَالشَّهَادَةِ أَنْتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ اهْدِنِي لِمَا اخْتُلِفَ فِيهِ مِنَ الْحَقِّ بِإِذْنِكَ إِنَّكَ لَتَهْدِي إِلَى صِرَاطٍ مُسْتَقِيمٍ " . قَالَ عَبْدُ الرَّحْمَنِ بْنُ عُمَرَ احْفَظُوهُ جِبْرَئِيلُ مَهْمُوزَةً فَإِنَّهُ كَذَا عَنِ النَّبِيِّ ـ صلى الله عليه وسلم ـ .
Abu Rashid Al-Hubrani said: “I came to `Abdullah bin `Amr and said to him: ‘Report something to me that you heard from the Messenger of Allah (saws).’ So he set forth before me a scroll and said: ‘This is what the Messenger of Allah (saws) wrote for me.’” He said: “So I looked in it and found in it: ‘Indeed, Abu Bakr As-Siddiq, may Allah be pleased with him, said: “O Messenger of Allah, teach me what to say at morning and afternoon.” He said: “O Abu Bakr, say: ‘O Allah, Creator of the heavens and the earth, Knower of the unseen and the seen, there is none worthy of worship except You, Lord of everything and its Owner, I seek refuge in You from the evil of my soul and from the evil of Shaitan and his Shirk, or that I should do some evil to myself or bring it upon a Muslim (Allāhumma fāṭiras-samāwāti wal-arḍi, `ālimal-ghaibi wash-shahādati, lā ilāha illā anta, rabba kulli shai’in wa malīkahu, a`ūdhu bika min sharri nafsī wa min sharrish-shaiṭāni wa sharakihi, wa an aqtarifa `alā nafsī sū’an, aw ajurrahu ilā muslim).’”
It was narrated that ‘Ali (رضي الله عنه) said: The Messenger of Allah (ﷺ) said to me: “Shall I not teach you some words that if you say them, you will be forgiven, even though you are already forgiven. There is no god but Allah, the Forbearing, the Most Generous; there is no god but Allah, the Most High, the Almighty, Glory be to Allah, Lord of the seven heavens and Lord of the mighty Throne, praise be to Allah the Lord of the Worlds.”
It was narrated that Anas bin Malik said: "I was sitting with the Messenger of Allah (SAW) and a man was standing and praying. When he bowed, prostrated and recited the tashahhud, he supplicated, and in his supplication he said: "Allahumma inni as'aluka bi-anna lakal-hamd, lailaha illa ant, al-mannanu badi'us-samawati wal-ard, ya dhal-jalali wal-ikram! Ya hayyu ya qayyum! Inni as'aluka. (O Allah, indeed I ask You since all praise is due to You, there is none worthy of worship but You, the Bestower, the Creator of the heavens and earth, O Possessor of majesty and honor, O Ever-living, O-Eternal, I ask of You.)' The Prophet (SAW) said: 'Do you know what he has supplicated with?' They said: "Allah (SWT) and His Messenger know best." He said: 'By the One in Whose Hand is my soul, he called upon Allah by His greatest Name, which, if He is called by it, He responds, and if He is asked by it, He gives.'"
[54] It was narrated that Jabir bin ‘Abdullah said: “The Messenger of Allah (saw) sacrificed two rams on the Day of ‘Eid. When he turned them to face towards the prayer direction he said: ‘Verily, I have turned my face towards Him Who has created the heavens and the earth, as a monotheist, and I am not of the polytheists. Verily, my prayer, my sacrifice, my living, and my dying are for Allah, the Lord of all that exists. He has no partner. And of this I have been commanded, and I am the first of the Muslims. [6:79,162-163] O Allah, from You to You, on behalf of Muhammad and his nation.’”
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum Surah al-Baqarah ki 19wi ayat ki tafseer me Lafz-e-Samaa ke maano ki tafseel ka Chohta hissa sunn rahe the, aaj ke dars me issi lafz par aur tafseel aa rahi hai.
Ya unn ki misal aisi hai jaise aasman se bade zor ki barish baras rahi hai, uss me andhere bhi hain aur garaj aur bijli (ki chamak) bhi, to ye bijli ki kadak ki wajah se (darr kar) maut ke khauf se kano me apni ungliyan tthos li aur Allah kafiron ko har taraf se ghere huwe hai.
Iss ayat me gyara alfaaz hain samajhne ke, Sayyib, Sama’a, Ra’ad, Barq, Ja’ala, Asaabiahum, Aazanihim, Sawaiq, Hazara, Maut aur Muheet.
80. ASSAMAAA (The sky ) اَلسَّمآءِ ( س م و ) 2:19 Cont’d…
Ab yahan ek khaas baat aa rahi hai ke, ye sab kuch, ye aasmaan aur zameen, ye kayenaat banaya kis liye?
Surah Luqman me Allah (سُبْحَانَهُ وَتَعَالَىٰ) sawal kar rahe hain ke, Kya tumne nahi dekha ke, jo kuch aasmaano me hai aur jo kuch zameen me hai, sab ko Allah ne tumhare liye musakhkhar kar diya, he has subjected them to your service, tumhe serve karne ke liye laga diya hai, everything is fine tuned in the universe to make human life on earth possible.
Jo cheez Anthropic principle ke naam se shuru huwi thi, usay aaj Fine-tuned universe kaha ja raha hai.[1]
Forbes magazine ka ek article, jis ka title hai, “The Universe Really is Fine-Tuned, and our Existence is the Proof” mein, kayee misaalein di gayee jo, hamare atraaf dekhne ko milti hain aur ye ke iss kayenaat me, ek fraction ka bhi farq hota big bang ke waqt, to ye kayenaat ya to khatam ho chuki hoti ya aisi nahi hoti jo aaj hum dekh rahe hain.[2]
Doosri khaas baat yahan ye hai ke, hamari zameen ki tarah ki koi aur shay hai hi nahi, itni research ho rahi hai. Kum-az-kum pichle 30-35 saal se to dhoondne me lagay huwe hain ke, koi aur zameen mil jaye jahan pani ho aur doosre qism ki zindagi maujood hai ke nahi.
Quran ki rooh se agar dekha jaye, to main to challenge ke saath ye keh sakta hoon ke, doosri aur koi zameen ka gola iss kayenaat me nahi jo hamare kurra-e-ardh ki tarah ka ho, kyun ke, Quran me lafz-e-ardh singular aya hai. aasmaano ke liye samawaat aya hai lekin zameen ke liye al-Ardh hi aya hai, al-Aradhi nahi aya. Halanke, Sciendaano ko to doosre sitaron ke atraaf ghoomte huwe saikdon balke lakho aur crodon sayyare mil chuke hain lekin koi ek bhi nahi jo life ko support kar sakay.
Ab jo research iss field me ho rahi hai uss ka naam hai Search for Extra Terrestrial Intelligence, SETI ke naam se research ho rahi hai aur hum expect kar rahe hain ke, Zameen ki taraf ke jo sayyare hain unn me se koi insaano jaisi ya uss se bhi zyada zaheen ya intelligent species hum se communicate karne ki koshish kar rahi hogi, to uss ki talash me millions of dollars laga rahe hain.
Kuch mahine pehle, August 2023 me, ek artist, ek programmer aur ek scientist mil kar ek extraterrestrial communication create kare takay aam janta ko test kare, ye dekhne ke liye ke wo uss message to decode kar paate hain ya nahi?
Ek poori team lagi huwi hai 24so ghantte ke koi message zameen ke bahar se aaye aur wo usay samajhne ki koshish kare.
To iss Scientific American ke article ke jawab me jo Twitter par aya tha,[3] maine jawab me likha;
Pehli baat to ye hai ke, ye jo intelligent life hai wo kya zaroori hai ke, insaano ki tarah kaam kare ya communicate kare, to maine likha;
Kya hoga agar, Aliens ne pehle se hi kuch insaano tak apni baat pahuncha di ho aur SETI walay mehenge equipment par kisi message ka intezaar kar rahe hain.[4]
Matlab ye ke, jo sab se badi Intelligent Being hai, uss ne to apnay kayee messages insaano tak pahuncha diye hain, jisay Quran kehte hain, Injeel kehte hain, Taurait kehte hain, Zaboor kehte hain, Suhufi Ibrahim kehte hain. Inn ko to nahi mana, baday baday aalay laga kar baitthe hain message ayega to decode karenge.
To iss aitebaar se ye log kis message par bharosa karenge?
Nahi, Message jab aya to uss message ka inkaar kar chuke ho, ab koi aur message aanay wala nahi hai.
Hum Quran ki rooh se ye tayy shuda baat bayan karte hain ke, koi Extraterrestrial agar hai to wo Farishte hain aur Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki zaat hai, inn par Iman le aao, Rasoolullah (صلى الله عليه وسلم) par iman le aao, Quran par iman le aao kamiyab ho jaoge.
To, Ye khud ek bohot hi bada saboot hai ke, iss kayenaat ki har cheez hamare liye musakhkhar kar di gayee hai. Jaise;
Pani ka molecule hai, H20 iss ke kuch khaas properties hain, jo insaan ko aaj tak naye discoveries ki shakal me hairan karta rehta hai, jis me khaas taur par baraf hai, jo pani se hi bana hai lekin wo pani se halka hai, ye paani ki aisi khasiyat hai jis ki wajah se jab baraf padti hai to samandar neeche se nahi balke ooper se freeze hotay hain aur neeche paani baqi rehta hai aur pani me rehne wale jaandaar zinda reh paate hain, sonch kar dekhiye ke agar ye ultta hota, yani ke paani neeche se freeze hona shuru hota to samandar me rehne wale jaanwar to kabhi ke khatam ho chuke hote thay.[5]
Carbon Atom bhi jab form hota hai, to wo ek higher energy state me form hota hai, , phir wo normal energy state me wapas aata hai. Ab jis energy state me Carbon hamare jismo me aur iss zameen par maujood hai, wo state me Carbon form hi nahi ho sakta. Aur issi se related Oxygen Atom ka formation bhi hai, jo ke ek higher energy state me form hota hai, aur agar ye energy thoda sa bhi zyada hota to sara ka sara Carbon - Oxygen me convert ho jata aur Carbon itni miqdaar me hume nahi milta aur humari zindagi na mumkin ho jaati.[6]
Lafz-e-Ardh ke ziman me humne gravity ki value ke baare me kaha tha ke ye 9.81 N/s2 hai aur agar ye value iss se kum ya zyada hoti to hamari zindagi iss zameen par mumkin nahi hoti. Iss ki ek chhotti si misaal ye hai ke, jo log space station me ja ker waqt guzaarte hain, unn ka jab medical examination kiya gaya to pata chala ke, unn ki eyesight me farq padh gaya hai, bone density kum ho gayee yani haddiyan kumzor ho gayee hain, muscles sukad gaye hain ya shrink ho gaye hain, aur heart 25% shrink ho gaya hai, kyun ke, gravity ke kum honay ki wajah se.[7]
Iss kayenaat ka har zarra tumhare liye musakkhar hai Insaano, aur ye unn logon ke liye Allahi ki taraf se nishaani hai, jo ghaur-o-fikr karte hain.[8]
To iss kayenaat ko banane ka maqsad kya hai?
Surah al-Jathiya me farmaya ke, “Aur Allah ne aasmaan aur zameen ko hikmat se banaya hai, create kiya hai, takay har shaks ko uss ke amaal ka poora poora badla diya jaye aur unn ke sath koi zulm nahi kiya jayega,[9]
Aur Surah Hud ki wo ayat hum sunn chuke hain ke, Allah ne aasmaano aur zameen ko 6 din me, 6 periods me paida kiya jab ke uss ka Arsh pani par tha, takay ye dekhe ke tum me se kaun behtareen amal karta hai.[10] Yani iss kayenaat ko banaya issi liye ke Insaano ki aazmaish ki jaye…
To har ek apne baare me sonch le ke hum kya kar rahe hain…kya hum iss test me pass hone ki koshish kar rahe hain ya kuch aur…?
Apna khud jayeza lein…
To issi liye, Quran hume dawat deta hai ke, hum aasmaano aur zameen par ghaur-o-fikr kare, kya unhone nahi dekha, jo unn ke saamne hai, aasmaano aur zameen me se, agar hum chahe.n to unhe zameen me dhasa dein ya unn par aasmaan ka koi tudka gira dein, yaqeenan iss me nishani hai har uss bande ke liye jo Allah ki taraf ruju karne wala ho.[11]
Iss mauzoo par to hum pichle teen hafton se Analysis sunn rahe thay.
Aur jo kuch aasmaano aur zameen me hai, Allah ki tasbeeh karte hain, Uss ke ahkamaat ko follow karne me ya Uss ne jo qanoon-e-qudrat banaya hai uss par amal karne me busy hai…,[12] aur Allah hi ko sajda karte hain, tamam jaandaar jo aasmaano me hai aur jo zameen me hai, aur farishte bhi, aur wo takabbur se kaam nahi lete.[13]
Ab yahan se, Qiyamat ke aane ki nishaniyon ka zikr shuru ho raha hai;
Surah ad-Dukhan me farmaya ke, To aap intezaar kijiye uss din ka, jis din aasmaan se wazeh dhuwaan niklega,[14] jo logon par chha jayega, ye ek dardnaak azaab hoga.[15]
Inn ayaat par, lafz-e-azaab ke silsile me, hum ek hadith sune thay, jis ka mafhoom ye tha ke, Rasoolullah (صلى الله عليه وسلم) ne Quraish ko dawat di Islam qabool karne ki aur jab Quraish ke log nahi maange, to Rasoolullah (صلى الله عليه وسلم) ne dua ki Quraish par Qahat ya Famine bhejne ke liye, jis ki wajah se qahat aa pahuncha aur log bhook ka shikaar ho gaye, jis ki wajah se log ye imagine karne lagay ke, aasmaan me dhuwan hai, jis ka zikr inn ayaat me aya, issi surah me agay hai ke, wo aap (صلى الله عليه وسلم) ke paas aaye, dua karwane ke liye ke ye azab unn par se hatta diya jaye, to aap (صلى الله عليه وسلم) ki dua se wo dhuwan hatt gaya, lekin Quraish phir bhi iman na laye aur unhe Badr ke din sakht azab huwa aur unn ke kayee sardar maare gaye.[16]
To iss hadith se pata chalta hai ke, Quran ki ye peshangoi poori huwi.
Phir Allah (سُبْحَانَهُ وَتَعَالَىٰ) Surah Zumar me farmate hain ke, …Qiyamat ke din poori ki poori zameen Allah ki mutthi me hogi, aur samawaat yani aasmaan ka plural aa raha hai, Uss ke dahine hath par lapaytte huwe honge…[17]
Shayed issi liye, Ajraam-e-Falaki yani Heavenly Bodies ek doosre ke qareeb aatay chale jayenge aur gravity badhte chali jayegi, Quran me Surah al-Aaraaf me, Allah (سُبْحَانَهُ وَتَعَالَىٰ) logon ka sawal record karte huwe farmaya, “Aye Nabi (صلى الله عليه وسلم) ye log aap se Qiyamat ke baare me poochhte hain ke, iss ke waqay hone ka waqt kab hai, aap (صلى الله عليه وسلم) keh dijiye ke iss ka ilm to mere paalne walay malik hi ko hai, Wohi isay uss ke waqt par zahir kar dega, wo aasmaano aur zameen me ek bhaari baat hogi aur achanak tum par aa jayegi…”[18]
To ye jo bhaari bojh ki baat iss ayat me ho rahi hai, wo gravity increase ho jaane ki wajah se hogi.
Iss kayenaat ke khatam hone me, baaz mufassireen ne kaha ke, aasmaan larazne lagega, aur baaz ne kaha ke, aasmaan dagmagane lagega,[19] iss me ghoomne aur chakkar khaane ke maane bhi hain.
To heavenly bodies chakkar kha kar ek markaz par ja milenge, to inn tamam me gravity ke badh jaane ki taraf ishara hai.
Aur aasmaan phatt jaayega, to wo uss din kumzor hoga, aur ye Uss ka wada poora ho kar rahega.[20]
Aur jab aasmaan laal chamde ki tarah laal ho jayega,[21] ya pighle huwe taambe ki tarah ho jayega.[22]
Ye laali aur ye kumzor padhna uss aakhri stage ki taraf ishara hai, jab tamam ajraam-e-falaki ya heavenly bodies, ek jagah jama kar diye jayenge aur uss waqt kayenaat ka wohi haal hoga, jis tarah uss ki paidaish ke waqt huwa tha aur phir se nayee kayenaat ki paidaish hogi, jo Surah al-Anbiya ki Ayat 104 me bayan kiya gaya hai;
Jis din hum aasmaano ko lapaytt denge, jaisa likhne ka kaghaz roll kar diya jaata hain. Jis tarah humne kayenaat ko pehle paida kiya tha, ussi tarah dobara paida karenge, ye wada hamare zimme hai aur hum isay zaroor poora kar ke rahenge.[23]
Nayee kayenaat ka matlab hai, naye aasmaan aur nayi zameen, jis ka zikr Surah Ibrahim me aya hai ke; Jis din ye zameen doosri zameen se badal di jayegi aur ye aasmaan bhi (badal diye jayenge) aur sab ke sab hazir ho jayenge, Allah ke saamne jo Ek hai aur zabardast hai.[24]
Iss dobara takhleeq karne ke baare me Surah Yaa Seen me, ek alag andaaz me sawal karte huwe farmaya, “To kya jis ne aasmaano aur zameen ko paida kiya, wo iss baat par qadir nahi ke, inn ko dobara waise hi paida kar de? “Bala” Kyun Nahi? Wo to “al-Khallaaqu al-Aleem” hai, bohot zyada takhleeq karne wala, proportion karne wala aur ilm rakhne wala hai.[25]
Amma Aisha (رَضِيَ ٱللَّٰهُ عَنْها) ki hadith, jisay Muslim, Tirmidhi, Ibn Majah aur Darimi ne riwayat kiya hai ke, Amma ne aap (صلى الله عليه وسلم) se poochha ke, jab ye zameen aur aasmaan badal diye jayenge to log kahan honge. Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, wo Pull Sirat par honge, wo pull jo dozaq par parrha huwa hai.[26]
Phir logon ke dimagh me ye sawal aata rehta hai ke, ye kayenaat kab khatam hone waali hai?
Aur ye aaj ka koi naya sawal nahi hai, balke, Rasoolullah (صلى الله عليه وسلم) ke zamane se hi, ye sawal kiya ja raha hai,
Humne Quran ki wo ayat suni, jis me kaha gaya ke iss ka ilm to sirf Allah (ربُّ الْعِزَّت) hi ko hai.
Ahadith me bhi ye sawal aya hai, aur aap (صلى الله عليه وسلم) ne iss sawal par counter question kiya aur poochha ke, Tum ne uss ke aanay ki tayyari me kya kiya hai?[27]
Lekin, insaan iss baat se mutmaeen nahi hai ke, usay ye nahi maloom ke Qiyamat kab aanay wali hai, aur science-daan iss ka jawab dhoondne me lagay huwe hain.
Main challenge ke saath keh sakta hoon ke, science-daan iss mamele me apna time kharab kar rahe hain, kyun ke, iss ka jawab Allah (ربُّ الْعِزَّت) ne hume pehle hi bata diya hai ke ye ilm sirf aur sirf Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke paas hai.
Aur Rasoolullah (صلى الله عليه وسلم) ne ahadith ke zariye hume khabar de di ke, ye kayenaat, ye aasmaan aur zameen kaise khatam honge ya Qiyamat kaise aayegi?
Bukhari ki ek lambi hadith me, Rasoolullah (صلى الله عليه وسلم) ne Qiyamat se pehle aane wali 11 alamaat ka zikr karte huwe farmaya ke,
Qiyamat achanak iss tarah qayem ho jayegi ke, do aadmiyon ne apne darmiyan kapda phaila rakah hoga aur usay abhi bech na payenge, na lapatt payenge aur
Qiyamat iss tarah qayem ho jayegi ke ek shakhs apni oonttni ka doodh nikaal kar wapas ho raha hoga ke usay istemaal bhi na kiya hoga aur
Qiyamat iss tarah qayem ho jayegi ke ek aur shakhs apne hauz ko repair kar raha hoga aur uss me se paani bhi na piya hoga aur
Qiyamat iss tarah gayem ho jayegi ke kisi ne apne muh ki taraf luqma utthaya hoga aur abhi usay khaya bhi na hoga.[28]
To jaisa ke aap (صلى الله عليه وسلم) ne farmaya, Tum ne iss ke liye tayyari kya ki hai?[29] Hume iss baat ki fikr karna chahiye - ba-nisbat ye dhoondne me waqt zaya kare ke, wo kab waqay hogi?
Ahadith jo iss lafz par aaye hain, unn ki summary aa rahi hai;
Allah ne aasmaano aur zameen ko paida karne se 50 hazar saal pehle taqdeer likh di thi,[30]
Rainbow jo hai wo guarantee hai ke, zameen walon ko dubaya nahi jayega aur Milkyway Galaxy ke baare me farmaya ke, wo ek darwaza hai jo agar khul jaye to paani behna shuru ho jaye,[31]
Baaz ahadith me, ye hai ke Sailab-e-Nuh yahin se aya tha.
Aur Milkyway galaxy me, pani behisab hai, Orion Nebula ek gas cloud hai Milkyway galaxy me, sirf iss me itna pani hai ke, zameen ke saaton samandar ka hazar gunah zyada paani hai.[32]
Sitare aasmaan ki hifazat ka zariya hain, aur jab wo ghayeb ho jayenge to aasmaano me wo cheez aa jaati hai jis ka wada kiya gaya hai, aur wo andheron me doob jaate hain,
Rasoolullah (صلى الله عليه وسلم) hifazat ka zariya hain, Sahaba (رضي الله عنهم) ke liye aur jab aap (صلى الله عليه وسلم) ka inteqaal ho jayega to Sahaba (رضي الله عنهم) par wo cheezen aayengi jis ka unhe wada kiya gaya hai,
Aur Sahaba (رضي الله عنهم) ummat ki hifazat ka zariya hain, aur jab wo chale jayenge to ummat par wo cheezen aayengi jis ka unhe wada kiya gaya hai.[33]
Pehli wahi ke baad, ek waqfa aa gaya tha aur wahi kayee mahino ke liye ruk gayee thi, ek din aasmaan se awaaz aayi aur jab aap (صلى الله عليه وسلم) ne apna sar uttha kar dekha to Jibraeel-e-ameen aasmaan aur zameen ke beech kursi par baitthe hain, jis ke baad Surah al-Muddassir nazil huwi, iss ke baad wahi regularly aanay lagi.[34]
Wahi ke aane ki kayee qisme hain, ye hum wahi ke ziman me bata chuke hain, aur iss me se ek wo wahi thi jo aap (صلى الله عليه وسلم) ne Meraj ki raat ko mehsoos kiya, iss ki bhi tafseel hum Meraj par 2 videos ki series me bayan kiya hai.
Jab Allah (سُبْحَانَهُ وَتَعَالَىٰ) wahi bhejne ke liye farmate hain to, aasmaan walay yani ke farishte behosh ho jaate hain,[35]
Rasoolullah (صلى الله عليه وسلم) ke inteqaal ke baad, wahi ka silsila khatam ho jaane ki wajah se baaz sahaba ikraam emotional ho gaye aur ronay lagay.[36]
Phir Makkah ki hurmat ke baare me farmaya ke, ye ek haram hai, Makkah is a sanctuary jab se Allah ne aasmaano aur zameen ko paida kiya hai aur ye aise hi safe rahega, Qiyamat ke aanay tak;
Iss me jung karna mana hai,
Iss ke kanttidaar jhadon ko ukhaadna mana hai,
Iss shehr me shikar karna mana hai aur
Iss me jo cheez girr jaye wo utthana mana hai, siway uss shaks ke jo girri huwi cheez ko uttha kar ailan kare ke wo usay girri huwi mili hai.[37]
Jis din Allah ne Aasmaano aur zameen ki takhleeq ki, ussi din rehmat ke 100 hisse banaye jo aasmaano aur zameen me phaile huwe hain aur Allah ne apni rehmat ka ek hissa zameen me daal diya, jis ki wajah se aap aur hum aur tamam jaandar ek doosre se mohabbat karte hain, aur ye baqi ke 99 hisse Allah (ربُّ الْعِزَّت) qiyamat me istemaal karenge apne bando ke sath rehmat se pesh aane ke liye uttha kar rakha hai.[38]
Jab Allah (سُبْحَانَهُ وَتَعَالَىٰ)
Yahan Dars rok denge, next Saturday In Sha Allah Surah al-Baqarah ki tafseel 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
[16] Narrated Masruq: We came upon `Abdullah bin Mas`ud and he said "O people! If somebody knows something, he can say it, but if he does not know it, he should say, "Allah knows better,' for it is a sign of having knowledge to say about something which one does not know, 'Allah knows better.' Allah said to His Prophet: 'Say (O Muhammad ! ) No wage do I ask of You for this (Qur'an) nor am I one of the pretenders (a person who pretends things which do not exist).' (38.86) Now I will tell you about Ad- Dukhan (the smoke), Allah's Messenger (ﷺ) invited the Quraish to embrace Islam, but they delayed their response. So he said, "O Allah! Help me against them by sending on them seven years of famine similar to the seven years of famine of Joseph." So the famine year overtook them and everything was destroyed till they ate dead animals and skins. People started imagining to see smoke between them and the sky because of severe hunger. Allah said: 'Then watch you for the Day that the sky will bring forth a kind of smoke plainly visible, covering the people. . . This is painful torment.' (44.10-11) (So they invoked Allah) "Our Lord! Remove the punishment from us really we are believers." How can there be an (effectual) reminder for them when an Apostle, explaining things clearly, has already come to them? Then they had turned away from him and said: 'One taught (by a human being), a madman?' 'We shall indeed remove punishment for a while, but truly, you will revert (to disbelief).' (44.12-15) Will the punishment be removed on the Day of Resurrection?" `Abdullah added, "The punishment was removed from them for a while but they reverted to disbelief, so Allah destroyed them on the Day of Badr. Allah said: 'The day We shall seize you with a mighty grasp. We will indeed (then) exact retribution." (44.16)
[26] 'A'isha reported: I asked Allah's Messenger (ﷺ) about the words of Allah, the Exalted and Glorious:" The day when the earth would be changed for another earth and Heaven would be changed for another Heaven (XiV. 48), (and inquired: ) (Allah's Messenger), where would the people be on that day? He said: They would be on the Sirat.
Narrated Masruq: "'Aishah recited this Ayah: The Day when the earth will be changed to another earth (14:48). She said: 'O Messenger of Allah! Where will the people be?' He said: 'Upon the Sirat.'"
It was narrated that ‘Aishah said: “I asked the Messenger of Allah (ﷺ): “On the Day when the earth will be changed to another earth and so will be the heavens.” [14:48] – where will the people be on that Day?’ He said: ‘On the Sirat (the Bridge across Hell-fire).’”
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ دَاوُدَ، عَنِ الشَّعْبِيِّ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ، قَالَتْ سَأَلْتُ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ عَنْ قَوْلِهِ {يَوْمَ تُبَدَّلُ الأَرْضُ غَيْرَ الأَرْضِ وَالسَّمَوَاتُ } فَأَيْنَ تَكُونُ النَّاسُ يَوْمَئِذٍ قَالَ " عَلَى الصِّرَاطِ " .
Thauban, the freed slave of the Messenger of Allah (ﷺ), said: While I was standing beside the Messenger of Allah (ﷺ) one of the rabbis of the Jews came and said: Peace be upon you, O Muhammad. I pushed him backwith a push that he was going to fall. Upon this he said: Why do you push me? I said: Why don't you say: O Messenger of Allah? The Jew said: We call him by the name by which he was named by his family. The Messenger of Allah (ﷺ) said: My name is Muhammad with which I was named by my family. The Jew said: I have come to ask you (something). The Messenger of Allah (ﷺ) said: Should that thing be of any benefit to you, if I tell you that? He (the Jew) said: I will lend my ears to it. The Messenger of Allah (ﷺ) drew a line with the help of the stick that he had with him and then said: Ask (whatever you like). Thereupon the Jew said: Where would the human beings be on the Daywhen the earth would change into another earth and the heavens too (would change into other heavens)? The Messenger of Allah (ﷺ) said: They would be in darkness beside the Bridge. He (the Jew) again said: Who amongst people would be the first to cross (this bridge).? He said: They would be the poor amongst the refugees. The Jew said: What would constitute their breakfast when they would enter Paradise? He (the Holy Prophet) replied: A caul of the fish-liver. He (the Jew) said. What would be their food alter this? He (the Holy Prophet) said: A bullockwhich was fed in the different quarters of Paradise would be slaughtered for them. He (the Jew) said: What would be their drink? He (the Holy Prophet) said: They would be given drink from the fountain which is named" Salsabil". He (the Jew) said: I have come to ask you about a thing which no one amongst the people on the earth knows except an apostle or one or two men besides him. He (the Holy Prophet) said: Would it benefit you if I tell you that? He (the Jew) said: I would lend ears to that. He then said: I have come to ask you about the child. He (the Holy Prophet) said: The reproductive substance of man is white and that of woman (i. e. ovum central portion) yellow, and when they have sexual intercourse and the male's substance (chromosomes and genes) prevails upon the female's substance (chromosomes and genes), it is the male child that is created by Allah's Decree, and when the substance of the female prevails upon the substance contributed by the male, a female child is formed by the Decree of Allah. The Jew said: What you have said is true; verily you are an Apostle. He then returned and went away. The Messenger of Allah (ﷺ) said: He asked me about such and such things of which I have had no knowledge till Allah gave me that.
[27] Narrated Anas: A man asked the Prophet (ﷺ) about the Hour (i.e. Day of Judgment) saying, "When will the Hour be?" The Prophet (ﷺ) said, "What have you prepared for it?" The man said, "Nothing, except that I love Allah and His Apostle." The Prophet (ﷺ) said, "You will be with those whom you love." We had never been so glad as we were on hearing that saying of the Prophet (i.e., "You will be with those whom you love.") Therefore, I love the Prophet, Abu Bakr and `Umar, and I hope that I will be with them because of my love for them though my deeds are not similar to theirs.
حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ ـ رضى الله عنه ـ أَنَّ رَجُلاً، سَأَلَ النَّبِيَّ صلى الله عليه وسلم عَنِ السَّاعَةِ، فَقَالَ مَتَى السَّاعَةُ قَالَ " وَمَاذَا أَعْدَدْتَ لَهَا ". قَالَ لاَ شَىْءَ إِلاَّ أَنِّي أُحِبُّ اللَّهَ وَرَسُولَهُ صلى الله عليه وسلم. فَقَالَ " أَنْتَ مَعَ مَنْ أَحْبَبْتَ ". قَالَ أَنَسٌ فَمَا فَرِحْنَا بِشَىْءٍ فَرَحَنَا بِقَوْلِ النَّبِيِّ صلى الله عليه وسلم " أَنْتَ مَعَ مَنْ أَحْبَبْتَ ". قَالَ أَنَسٌ فَأَنَا أُحِبُّ النَّبِيَّ صلى الله عليه وسلم وَأَبَا بَكْرٍ وَعُمَرَ، وَأَرْجُو أَنْ أَكُونَ مَعَهُمْ بِحُبِّي إِيَّاهُمْ، وَإِنْ لَمْ أَعْمَلْ بِمِثْلِ أَعْمَالِهِمْ.
[28] Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "The Hour will not be established (1) till two big groups fight each other whereupon there will be a great number of casualties on both sides and they will be following one and the same religious doctrine, (2) till about thirty Dajjals (liars) appear, and each one of them will claim that he is Allah's Messenger (ﷺ), (3) till the religious knowledge is taken away (by the death of Religious scholars) (4) earthquakes will increase in number (5) time will pass quickly, (6) afflictions will appear, (7) Al-Harj, (i.e., killing) will increase, (8) till wealth will be in abundance ---- so abundant that a wealthy person will worry lest nobody should accept his Zakat, and whenever he will present it to someone, that person (to whom it will be offered) will say, 'I am not in need of it, (9) till the people compete with one another in constructing high buildings, (10) till a man when passing by a grave of someone will say, 'Would that I were in his place (11) and till the sun rises from the West. So when the sun will rise and the people will see it (rising from the West) they will all believe (embrace Islam) but that will be the time when: (As Allah said,) 'No good will it do to a soul to believe then, if it believed not before, nor earned good (by deeds of righteousness) through its Faith.' (6.158) And the Hour will be established while two men spreading a garment in front of them but they will not be able to sell it, nor fold it up; and the Hour will be established when a man has milked his she-camel and has taken away the milk but he will not be able to drink it; and the Hour will be established before a man repairing a tank (for his livestock) is able to water (his animals) in it; and the Hour will be established when a person has raised a morsel (of food) to his mouth but will not be able to eat it."
[29] Narrated Anas: A man asked the Prophet (ﷺ) about the Hour (i.e. Day of Judgment) saying, "When will the Hour be?" The Prophet (ﷺ) said, "What have you prepared for it?" The man said, "Nothing, except that I love Allah and His Apostle." The Prophet (ﷺ) said, "You will be with those whom you love." We had never been so glad as we were on hearing that saying of the Prophet (i.e., "You will be with those whom you love.") Therefore, I love the Prophet, Abu Bakr and `Umar, and I hope that I will be with them because of my love for them though my deeds are not similar to theirs.
حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ ـ رضى الله عنه ـ أَنَّ رَجُلاً، سَأَلَ النَّبِيَّ صلى الله عليه وسلم عَنِ السَّاعَةِ، فَقَالَ مَتَى السَّاعَةُ قَالَ " وَمَاذَا أَعْدَدْتَ لَهَا ". قَالَ لاَ شَىْءَ إِلاَّ أَنِّي أُحِبُّ اللَّهَ وَرَسُولَهُ صلى الله عليه وسلم. فَقَالَ " أَنْتَ مَعَ مَنْ أَحْبَبْتَ ". قَالَ أَنَسٌ فَمَا فَرِحْنَا بِشَىْءٍ فَرَحَنَا بِقَوْلِ النَّبِيِّ صلى الله عليه وسلم " أَنْتَ مَعَ مَنْ أَحْبَبْتَ ". قَالَ أَنَسٌ فَأَنَا أُحِبُّ النَّبِيَّ صلى الله عليه وسلم وَأَبَا بَكْرٍ وَعُمَرَ، وَأَرْجُو أَنْ أَكُونَ مَعَهُمْ بِحُبِّي إِيَّاهُمْ، وَإِنْ لَمْ أَعْمَلْ بِمِثْلِ أَعْمَالِهِمْ.
[30] ‘Abdallah b. 'Amr reported God’s messenger as saying, “God recorded the fates of all creatures 50,000 years before creating the heavens and the earth, and His throne was upon the water.” Muslim transmitted it.
Abdullah b. 'Amr b. al-'As reported: I heard Allah's Messenger (may peace be upon him) as saying: Allah ordained the measures (of quality) of the creation fifty thousand years before He created the heavens and the earth, as His Throne was upon water.
Abdullah bin 'Amr narrated that the Messenger of Allah (s.a.w) said: "Allah decreed the measures fifty-thousand years before He created the Heavens and the earth."
[31] Ibn al-Kawwa' asked 'Ali about the Milky Way. He said, "It is the water-trough (or loop of the bag) from which the heaven opens up flowing water."
Ibn 'Abbas said, "The rainbow is security for the people of the earth that they will not be drowned. The Milky Way is the door of the heavens and forms a furrow through it."
[33] Abu Burda reported on the authority of his father: We offered the sunset prayer along with Allah's Apostle (may peace be upon him). We then said: If we sit (along with Allah's Messenger) and observe night prayer with him it would be very good, so we sat down and he came to us and said: You are still sitting here. I said: Allah's Messenger, we observed evening prayer with you, then we said: Let us sit down and observe night prayer along with you, whereupon he said: You have done well or you have done right. He then lifted his head towards the sky and it often happened that as he lifted his head towards the sky, he said: The stars are a source of security for the sky and when the stars disappear there comes to the sky, i. e. (it meets the same fate) as it has been promised (it would plunge into darkness). And I am a source of safety and security to my Companions and when I would go away there would fall to the lot (of my Companions) as they have been promised with and my Companions are a source of security for the Umma and as they would go there would fall to the lot of my Umma as (its people) have been promised.
[34] Narrated Jabir bin `Abdullah: That he heard Allah's Apostle saying. "Then there was a pause in the revelation of the Divine Inspiration to me. Then while I was walking all of a sudden I heard a voice from the sky, and I raised my sight towards the sky and saw the same angel who had visited me in the cave of Hira,' sitting on a chair between the sky and the earth."
Narrated Jabir bin `Abdullah: that he heard the Prophet saying, "The Divine Inspiration was delayed for a short period but suddenly, as I was walking. I heard a voice in the sky, and when I looked up towards the sky, to my surprise, I saw the angel who had come to me in the Hira Cave, and he was sitting on a chair in between the sky and the earth. I was so frightened by him that I fell on the ground and came to my family and said (to them), 'Cover me! (with a blanket), cover me!' Then Allah sent the Revelation: "O, You wrapped up (In a blanket)! (Arise and warn! And your Lord magnify And keep pure your garments, And desert the idols." (74.1-5)
[35] ‘Abd Allah (b. Mas’ud) reported the Messenger of Allah (saws) as saying:
"When Allah, the exalted, speaks to send revelation, the inhabitants of heaven hear the clanging of a bell from the heavens like a chain being dragged across a rock, and they swoon. They continue to remain like that until Jibril comes to them. When he comes to them, they recover and say: 'O Jibril, what did your Lord say?' He would say: 'The truth,' and they would say: 'The truth, the truth.'"
[36] Anas reported that after the death of Allah's Messenger (may peace be upon him) Abu Bakr said to 'Umar: Let us visit Umm Aiman as Allah's Messenger (may peace be upon him) used to visit her. As we came to her, she wept. They (Abu Bakr and Umar) said to her: What makes you weep? What is in store (in the next world) for Allah's-Messenger (may peace be upon him) is better than (this worldly life). She said: I weep not because I am ignorant of the fact that what is in store for Allah's Messenger (may peace be upon him) (in the next world) is better than (this world), but I weep because the revelation which came from the Heaven has ceased to come. This moved both of them to tears and they began to weep along with her.
حَدَّثَنَا زُهَيْرُ بْنُ حَرْبٍ، أَخْبَرَنِي عَمْرُو بْنُ عَاصِمٍ الْكِلاَبِيُّ، حَدَّثَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ، قَالَ قَالَ أَبُو بَكْرٍ رضى الله عنه بَعْدَ وَفَاةِ رَسُولِ اللَّهِ صلى الله عليه وسلم لِعُمَرَ انْطَلِقْ بِنَا إِلَى أُمِّ أَيْمَنَ نَزُورُهَا كَمَا كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَزُورُهَا . فَلَمَّا انْتَهَيْنَا إِلَيْهَا بَكَتْ فَقَالاَ لَهَا مَا يُبْكِيكِ مَا عِنْدَ اللَّهِ خَيْرٌ لِرَسُولِهِ صلى الله عليه وسلم . فَقَالَتْ مَا أَبْكِي أَنْ لاَ أَكُونَ أَعْلَمُ أَنَّ مَا عِنْدَ اللَّهِ خَيْرٌ لِرَسُولِهِ صلى الله عليه وسلم وَلَكِنْ أَبْكِي أَنَّ الْوَحْىَ قَدِ انْقَطَعَ مِنَ السَّمَاءِ . فَهَيَّجَتْهُمَا عَلَى الْبُكَاءِ فَجَعَلاَ يَبْكِيَانِ مَعَهَا .
[37] Narrated Ibn `Abbas: On the day of the conquest of Mecca, the Prophet said, "There is no more emigration (from Mecca) but Jihad and intentions, and whenever you are called for Jihad, you should go immediately. No doubt, Allah has made this place (Mecca) a sanctuary since the creation of the heavens and the earth and will remain a sanctuary till the Day of Resurrection as Allah has ordained its sanctity. Fighting was not permissible in it for anyone before me, and even for me it was allowed only for a portion of a day. So, it is a sanctuary with Allah's sanctity till the Day of Resurrection. Its thorns should not be uprooted and its game should not be chased; and its luqata (fallen things) should not be picked up except by one who would announce that publicly, and its vegetation (grass etc.) should not be cut." Al-`Abbas said, "O Allah's Apostle! Except Al-Idhkhir, (for it is used by their blacksmiths and for their domestic purposes)." So, the Prophet said, "Except Al-Idhkhir."
Ibn 'Abbas (Allah be pleased with him) reported Allah's Messenger (may peace be upon him) as saying on the Day of Victory over Mecca: There is no Hijra (emigration) but only Jihad and good intention; and when you are called to battle, then go forth. He also said on the Day of Victory over Mecca: Allah made this town sacred on the day He created the earth and the heavens; so it is -sacred by the sacred- ness conferred on it by Allah until the Day of Resurrection and fighting in it was not lawful to anyone before me, and it was made lawful for me only during an hour on one day, for it is sacred by the sacredness conferred on it by Allah until the Day of Resurrection. Its thorns are not to be cut, its game is not to be molested, and the things dropped are to be picked up only by one who makes a public announcement of it, and its fresh herbage is not to be cut. Abbas (Allah be pleased with him) said: Messenger of Allah, exception may be made in case of rush, for it is useful for their blacksmiths and for their houses. He (the Holy Prophet) conceding the suggestion of 'Abbas) said: Except rush.
[38] Salman reported that Allah's Messenger (may peace be upon him) said: Verily, Allah created, on the same very day when He created the heavens and the earth, one hundred parts of mercy. Every part of mercy is coextensive with the space between the heavens and the earth and He out of this mercy endowed one part to the earth and it is because of this that the mother shows affection to her child and even the beasts and birds show kindness to one another and when there would be the Day of Resurrection, Allah would make full (use of Mercy).
Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Allah has divided mercy into one hundred parts; and He retained with Him ninety-nine parts, and sent down to earth one part. Through this one part creatures deal with one another with compassion, so much so that an animal lifts its hoof over its young lest it should hurt it". [Al-Bukhari and Muslim]
Another narration is: Messenger of Allah (PBUH) said, "Allah has one hundred mercies, out of which He has sent down only one for jinn, mankind, animals and insects, through which they love one another and have compassion for one another; and through it, wild animals care for their young. Allah has retained ninety-nine mercies to deal kindly with His slaves on the Day of Resurrection." [Al-Bukhari and Muslim].
Another narration in Muslim is reported: by Salman Al-Farisi: Messenger of Allah (PBUH) said, "Allah has hundred mercies, out of which one mercy is used by his creation for mutual love and affection. Ninety-nine mercies are kept for the Day of Resurrection."
Another narration is: Messenger of Allah (PBUH) said, "Allah created one hundred units of mercy on the Day He created the heavens and the earth. Each one of them can contain all that is between the heaven and the earth. Of them, he put one on earth, through which a mother has compassion for her children and animals and birds have compassion for one another. On the Day of Resurrection, He will perfect and complete His Mercy". (That is He will use all the hundred units of mercy for his slaves on that Day).
وعنه قال: سمعت رسول الله ، صلى الله عليه وسلم يقول: “جعل الله الرحمة مائة جزء فأمسك عنده تسعة وتسعين، وأنزل في الأرض جزءا واحداً، فمن ذلك الجزء يتراحم الخلائق حتى ترفع الدابة حافرها عن ولدها خشية أن تصيبه".
"وفي رواية: "إن لله تعالى مائة رحمة أنزل منها رحمة واحدة بين الجن والإنس والبهائم والهوام، فيها يتعاطفون، وبها يتراحمون، وبها تعطف الوحش على ولدها، وأخر الله تعالى تسعاً وتسعين رحمة يرحم بها عباده يوم القيامة” ((متفق عليه)) .
ورواه مسلم أيضاً من رواية سلمان الفارسي، رضي الله عنه ، قال: قال رسول الله صلى الله عليه وسلم: “إن لله تعالى مائة رحمة فمنها رحمة يتراحم بها الخلق بينهم، وتسع وتسعون ليوم القيامة"
"وفي رواية: "إن الله تعالى خلق يوم خلق السماوات والأرض مائة رحمة كل رحمة طباق ما بين السماء إلى الأرض، فجعل منها في الأرض رحمة، فيها تعطف الوالدة على ولدها، والوحش والطير بعضها على بعض، فإذا كان يوم القيامة، أكملها بهذه الرحمة”.
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum Surah al-Baqarah ki 19wi ayat ki tafseer me Lafz-e-Samaa ke maano ki tafseel ka Teesra hissa sunn rahe the, aaj ke dars me issi lafz par aur tafseel aa rahi hai.
Ya unn ki misal aisi hai jaise aasman se bade zor ki barish baras rahi hai, uss me andhere bhi hain aur garaj aur bijli (ki chamak) bhi, to ye bijli ki kadak ki wajah se (darr kar) maut ke khauf se kano me apni ungliyan tthos li aur Allah kafiron ko har taraf se ghere huwe hai.
80. ASSAMAAA (The sky ) اَلسَّمآءِ ( س م و ) 2:19 Cont’d…
Lafz-e-as-samaa ki tafseer me hum, ye jannay ki koshish kar rahe the ke, aasmaano aur zameen par, Allah ki banayi huwi iss kayenaat par jo ghaur-o-fikr karne ki dawat Quran de raha hai,
uss ki haqeeqat kya hai,
uss ki importance kya hai aur
kya uss ke baghair hum jannat me ja sakte hain ya nahi, aur
Rasoolullah (صلى الله عليه وسلم) ke zamane me kya ghaur-o-fikr ki gayee,
Khulafa-e-Rashideen ke zamane me kya huwa aur
Uss ke baad ke zamane me kis tarah Musalmano ne ghaur-o-fikr ki, jis ki wajah se scientific discoveries aur innovations ka ek silsila raha, Islamic Golden Age me.
Phir humne ye bhi jana ke, iss ghaur-o-fikr ka faida aam Musalmano ko kaise ho raha hai aur phir,
Uss se aagay badh kar humne ye bhi jana ke, latest research aasmaano aur zameen ki takhleeq me, Big Bang Theory hai aur uss ke mutabiq ye kayenaat kaise wajood me aayee aur iss ko prove karne ke liye jo observations aur experiments setup kiye gaye, to uss ki wajah se aam insaano ki zindagi me kya farq pada, ye sab tafseel hum ab tak sunn rahe thay.
To iss ke aagay kya hai ya Hum kya kar sakte hai?
Ab agar ye Dars sunn kar koi ye decide kare ke, main Quran ke iss hukum par amal karna chahta hoon aur kisi na kisi field me Research karna chahta hoon, aur issi ko apna zariya-e-Maash banana chahta hoon, to uss ke liye kya options hain?
Asal baat to ye hai ke, aaj Musalmaan ye realize kar chuke hain ke, wo ilm ke mamele me aur research ke mamele me thoda peechhay hain,
Aur ye realization ke chalte, kayee opportunities aaj available hain, jaise ke;
Duniya bhar ke Universities me, Research Grants milte hain, taakay research aur innovation ko badhawa mile, research groups ko faida ho, university ko faida ho, mulk ko faida ho aur aam logon ko faida ho.
Gulf me, hukumatein encourage kar rahi hain aur invite kar rahe hain researchers ko, aa kar iss ilaakhay me research karne ke liye,
Qatar me, Qatar Research, Development and Innovation Council hai, jo
10 Million Riyal tak ki funding de raha hai, technology me research ke liye.[1]
Food Security me innovation ke liye 1.8 Million Riyal tak ki funding di ja rahi hai,[2]
Taqreeban itni hi funding Precision Medicine ki field me di ja rahi hai,[3]
Qatar University ke zariye, Government Organisations aur Departments ke zariye, alag alag shobon me funding di ja rahi hai.
Yehi haal, UAE ka bhi hai, Saudi Arab, Oman, waghairah ka bhi hai.
To ab research kis field me karenge?
Ye to aam taur par, jis field me aap ki degree hai ya Masters hai uss par depend karta hai,
Ya aap ka interest kis field me hai, uss par depend karta hai.
Accounts aur Finance ki field me agar koi hai, to wo kya kare?
Aise logon ke liye bhi opportunities hain, Islamic Finance ki field me gunjaish hai, real world challenges ko le kar Islamic Finance, Islamic Banking ki field me kaam kiya ja sakta hai. Ye industry 2027 tak 6.67 Trillion USD tak pahunch jayegi.[4]
Computers ki field me, aaj kal Quantum Computing ki baat chal rahi hai, ab ye ek race hai ke, kaun sab se pehla Quantum Computer banayega. 2030 tak ye industry 1.8 Billion USD tak pahunch jayegi, aur iss ke applications har field me hai, Medicine, Chemistry, Transportation, Manufacturing, waghairah me, jahan zyada processing power aur high speed storages ki zaroorat hai.[5]
Data Science, ek aur field hai jis me bohot scope hai, kayee opportunities iss field me hain. Data Science me Mathematics hai, Statistics hai, advanced programming hai, advanced analytics hai aur Artificial Intelligence hai, yani AI jisay kehte hain. Har cheez ek doosre se connected hai to jo information hai, jo data hai wo itna zyada ho gaya hai ke, ye ek field bann gayee hai aur iss me bhi bohot saare job openings abhi hai.[6] Iss ki market 2029 tak 484 Billion USD ki ho jayegi.[7]
Robotics ki field me, aaj hum dekh rahe hain ke, bilkul insaan jaise dikhne aur baat karne waale robots aa chuke hain, ab jo iss field me research chal rahi hai wo Electronic Skin par research chal rahi hai. Jo insaan ki jild ki tarah ki uss me narmi hogi, aur hamare skin ki tarah hi mehsoos hogi.
Aur uss me insaan ke jild ki tarah ki touch sensitivity bhi hogi, matlab ye ke robot ko to nahi pata ke kitna force lagana hai, to iss touch sensitivity ki wajah se robots me control of force aa jayega.
Abh tak jo e-skin banayi gayi hai, wo stretch honay par uss ki accuracy khatam ho jaati thi, lekin haal hi me, University of Texas ne jo material istemaal kiya hai, wo iss problem ko khatam kar dega.[8]
Robotics ki industry 2032 tak 283 Billion USD tak pahunch jayegi.[9]
Robots ki baat kar chal rahi hai to inn ko smart bananay me Artificial Intelligence ka bohot bada hath hai,
Aaj AI ki field itni badi ho gayee hai ke, har jagah AI assistants, aur support ke liye software BOTs maujood hain.
AI ki field me aaj keh rahe hain ke, 5 lakh ke qareeb job available hain lekin log nahi hai iss field me, yani ke 5 lakh logon ki shortage hai iss field me.
Ye field bhi 2025 tak 126 Billion USD tak pahuch jayegi, ye har saal AI ki market do gunah badh rahi hai. Aur har jagah iss ke job openings hai.[10][11]
Environment Protection, Climate Change aur Global Warming:
Environment Protection Research naami ek aisi journal ya magazine hai, jo iss field me research karne walon ko apna kaam publish karne ke liye ek platform muhiya karta hai,
To ye Environment protection hai kya?
Insaan jin cheezon ko pollute kar raha hai, jaise hawa, pani, mitti, aur deegar cheezen jo insaano ke istemaal se ya to kharab ho rahi hai ya ghalat istemal se barbaad ho rahi hai, iss ko kaise roka jaye aur hum aaj kya kar sakte hain takay aane wale dino me insaano ko takleef na jhelna paday.
Delhi me sardiyon ke mausam me, hawa me itna pollution hota hai ke, log bimar ho rahe hain, iss ko behtar banane ke liye asal wajah maloom ki gayee aur pata chala ke pados ke subon me log kheton me fasal ke katte huwe hissay jalate hain, jis ki wajah se itna pollution ho raha hai.
Iss qism ki kayee cheezen hain, India me kayee nadiyan aisi hain jis me industrial waste aur drainage milne ki wajah se paani peene ke qabil nahi hai.
Aisi cheezon ko control karne ke liye kya kiya ja sakta hai, shayed naya qanoon banana padega aur pollution phailane walon ko saza ke taur par jurmana bharna padega ya kisi aur qism se unhe rokna padega.
To ye sab kuch karne se pehle logon ke problems ko solve karna padega, uss ke liye research ki zaroorat hai, pehle solution dena padega phir qanoon ke zariye saza di ja sakti hai.[12]
Phir Haal hi mein jo barish UAE, Oman aur Bahrain mein huwi, jis ki wajah se Oman mein 20 logon ji jaan gayi aur bahut sara maali nuksan huwa hai, UAE mein sirf cars ka damage $250 million bataya ja raha hai,[13] toh uss ki asal wajah Global warming aur climate change bataya ja raha hai.[14]
World bank ke mutabiq Environment Protection per action na lene ki wajah se $16 Million per hour ka nuksaan ho raha hai, climate change ki wajah se.[15] Yani ke saal bhar mein $140 billion ka nuksan ho raha hai,
Balke, Dubai me Climate Change par UN Framework Convention huwi (UNFCCC COP28), December 2023 me jis se pata chala ke Global annual investment taqreeban $7 trillion ke qareeb ho rahe hain, aesi cheezon per jo climate ko aur kharab kar rahe hain, aur ye investment global GDP ka 7% hai, jab ke Environment Protection ki field me sirf 200 Billion USD hi kharch kiye ja rahe hain. Aur iss convention me decide kiya gaya ke, ye investments badh kar 542 billion USD per year ke hisab se kharch karne parrhenge.[16]
Iss ki wajah se jo jobs create honge, woh lakhon ki tadad mein hai, ab jo iss field me interested hai wo apply kar sakte hain.[17] Kyon ki, International Labor Organization (ILO) ke mutabiq 24 Million aur jobs create honge iss field me globally 2030 tak.[18]
Aaj kal Green Buildings, Green Technology aur Sustainability Solutions ki baat ho rahi hai, jis me char buniyadi cheezen hain; Human, Social, Economic aur Environment;
Human Sustainability me ye khayal rakha jana chahiye ke, log jo kaam kar rahe hain unn ko faida ho, aur continuous faida ho. Iss duniya me jo cheezen hain wo limited hain, unlimited nahi hain, to logon ko faida pahunche, aur sehat ke sath pahunche, environment ko qayem rakhte huwe pahunche.
Social Sustainability me ye khayal rakha jana chahiye ke, communities barqarar rahe, sab ko sath le kar development hona chahiye, aur poori society ko faida pahunchna chahiye, na ke sirf chand logon ko faida ho raha hai, aur baqi log bichde reh ja rahe hain ya ek community ko faida pahunch raha hai aur doosre communities ko chhorrh diya ja raha hai.
Economic Sustainability me ye khayal rakha jana chahiye ke, poori ummat ke living standards improve hon. Ghareebon ka khayal rakha jaye to hi economy chalti hai, aur iss ke sath sath business owners iss baat ka bhi khayal rakhein ke, Environment bhi protected rahe, jo bhi resources zameen se nikaal rahe hain, uss se Environment ko nuqsan na pahunche, aur uss se societies aur communities ko nuqsaan na pahunche.
Environmental Sustainability me ye khayal rakha jana chahiye ke, insaano ko nuqsan na pahunche, iss zameen ki jo hawa, pani, mitthi, mineral waghairah hain wo kharab na ho, jo biodiversity hai wo kharab na ho, jin ilaqon me development ho raha hai, wahan ke communities ko nuqsan na pahunche.[19]
Statista ke mutabiq Green Technology aur sustainability ka market size 2030 tak 62 billion tak pahunch jayega.[20]
Disaster Management bhi ek nayi field hai, dekhte chale jaiyye ke inn sab cheezon ke baare me, pehle koi nahi baat karta tha, aur yehi wajah hai ke hum inhe yahan highlight kar rahe hain.
Disaster Management ya Emergency Management, wo field hai jo koi bhi disaster hone se pehle uss ki tayyari karna sikhaye ke, hum pehle se hi aisi tayyari kare ke koi disaster aye na lekin, iss ke bawajood Emergency aati hai, jaisa ke,
agar floods aa jayenge to hum kya karenge, ya hum ko kum se kum impact ho aur agar ummeed se zyada flood ho jaye to hum uss ko kaise tackle karenge,
Earthquake aa jaye to hum kya karenge, ya kya hum aise precautions le rahe hain jis ki wajah se Earthquake ka impact kum ho, jaise earthquake resistant buildings ya construction ka istemaal karna ho. Lekin iss ke bawajood bhi iss precaution ke badh kar agar earthquake aa jaye to hum kya karenge, kya hamare emergency services iss ke liye tayyar hain ya nahi
Ab disaster kahin par bhi aa sakta hai, emergency kahin par bhi ho sakti hai, Bimari ki tarah phail sakti hai, jaise COVID-19 phaila tha aur wo ek global emergency thi.[21]
Aur iss qism ke disasters ke liye tayyar rehne ke liye, jo government spending ho rahi hai, wo 2030 tak 300 Billion USD tak pahuch jayegi.[22]
Medical Emergencies ki baat chal rahi hai to, Medicine ki field mein toh itni gunjaish hai ke, iss ka andaza nahi lagaya ja sakta,
2016 ki WHO is report ke mutabiq, 44.5 health care professionals chahiye har 10,000 logon ke liye. Ab iss ko gehrai me dekhenge to, ek hazar logon ke liye 1 doctor aur taqreeban 3 nurses chahiye, kisi bhi country me. Aur iss me alternate medicine yani Ayurved, Unani, Yoga, Naturopathy, Siddha aur Homeopathy jaise doctors count nahi hote.[23]
Iss aitebar se, India me doctors ki kami hai, kyun ke, WHO ki 2020 ke data ke mutabiq sirf India me aaj, 7.265 doctors per 10,000 hain jab ke ye figure 10 hona chahiye tha, yani 3 doctors ki kumi hai.[24]
Aur agar nurses waghairah ko bhi milaya jaye to 44.5 ke aadhay hain hum, 22.8 par hain, to iss ka matlab hai ke, nurses aur support staff ki bhi India me kumi hai.
To zahir si baat hai, jab pandemic aya to doctors bas nahi ho rahe thay.
Healthcare ka market size aaj 11.3 Trillion USD hai, jo badh kar 18.9 Trillion ho jayega 2028 tak.[25]
To ye saari tafseel hai, unn logon ke liye jo Research karna chahte hain aur unhe nahi pata ke wo kya kare aur kahan jaye.
Aur hamari baat kahan se shuru huwi thi?
Hum Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke iss hukum par analysis sunn rahe thay ke, Aasmaano aur zameen ki khilqat me ghaur-o-fikr karna chahiye.
Quran on the word as-Sama’a
To iss analysis ke baad, ek baat to tayy hai ke, baghair ghaur-o-fikr ke guzara nahi hai,
Ab hum Allah (ربُّ الْعِزَّت) ki kursi par baat karte hain, jo Ayat al-Kursi se hume milti hai;
Uss ki kursi, uss ki badshahi, uss ki qudrat ya uss ka jurisdiction tamaam aasmaano aur zameen par hawi hai,[26] aur wohi aasmaan aur zameen tak ke har amr ka ya har kaam ka intezaam ya tadbeer karta hai aur phir wo umoor wapas Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki taraf lautta diye jaate hain, ek yaum me ya ek period me jis ki ginti tumhare hisaab se ek hazar saal ke barabar hai,[27] aur aakhir kaar iss kayenaat ka, iss khilqat ka, inn aasmaano aur zameen ka waris Allah hai ya ye sab kuch Allah ki wirasat hai.[28]
Matlab ye ke, aasmaano aur zameen me command ya hukum kis ka chalega?
Allah (عز وجل) ka chalega.
Wohi har hukum ka, har amr ka intezaam karta hai, aur wo kaam ho jaane ke baad uss ki report wapas uss tak pahunchti hai ek din me ya ek yaum me, jo hamari ginti ke hisaab se ek hazar saal ke barabar hai,
Ye kaamon ka instruction aur uss ka feedback ya reporting, main samajhta hoon ke ye sab kuch Arsh se nashar hota hai aur wapas reports wahin par pahunchte hain aur store kar diye jaate hain, Qiyamat ke din ke istemaal ke liye.
Quran me, Surah al-Ma’arij ke shuru ki ayaat ka mutaleya karne se ye samajh me aa raha hai ke, Allah ke hukum se Qiyamat ke aane ki setting aasmaano aur zameen me karne ke baad, feedback ya reporting karne ke liye, Jibraeel-e-ameen aur farishte, Allah (ربُّ الْعِزَّت) ke paas wapas jaate hain, ek din me ya ek yaum me, jo hamari ginti ke hisaab se 50 hazar saal ke barabar hai.[29]
To ye sab kuch process karne ke liye, Arsh responsible hai,..., to khaali peeli nahi bole,..., Arsh-e-Azeem. 50 hazar saal ka data process karna hai uss ko, jo uss ke liye koi badi baad nahi hai, aur ye Lauhim Mahfooz me safely, securely store kar diya jata hai.
Aaj hamaray paas jo Super Compters hain, unn me sab se tez jo hai, uss ka naam Frontier hai, jo ke 1.194 Exaflops process kar sakta hai, matlab 1.194 x 1018 Floating Point Operations per Second yani 1.194 Billion Billion FLOPS process karta hai. US me ek aur Aurora ke naam se Super Computer aa raha hai, jo 2 Exaflops process kar sakta hai.[30]
Ye sciencedaan keh rahe hain ke, Insaani dimagh ki capacity thoda sa badh kar hai, Insaani dimagh ek exaflops per second process karta hai, aur wo bhi usay sirf 20 watt power chahiye. Jab ke Frontier Super Computer ko wohi kaam karne ke liye 20 Mega Watt power chahiye, 1 Million gunah ziyada.[31]
To sonch kar dekhiye ke, Arsh kis speed se cheezon ko process karta hoga, jis ke liye 1 hazar saal aur 50 hazar saal ka data process karna koi badi baat nahi, aur ye wo iss kayenaat ko manage aur control karte huwe kar raha hai na jaane kab se.
Science ke mutabiq to ye kayenat 14 Billion saal pehle shuru huwi, jab ke,..., Arsh to uss se pehle paida kiya gaya tha aur jab usay iss kayenaat ki taqdeer likhne ka hukum mila to usay taqdeer ka data process karne ke liye 50 hazar saal lag gaye. Hum imagine bhi nahi kar sakte ke ye data kitna zyada hai aur Arsh iss data ko kitni tez raftari se process karta hai.
Ibn Masood ki Marfoo hadith me aya hai ke, Pehle aasmaan aur uss ke ooper wale aasmaan ke beech 500 saal ka faasla hai. Har do aasmaano ke beech me 500 saal ka faasla hai, aur saatwe aasmaan aur Allah ki Kursi ke beech me 500 saal ka faasla hai, phir Kursi aur paani ke beech 500 saal ka faasla hai, aur Arsh Paani ke ooper hai aur Allah Arsh se bhi ooper hai, aur tumhara koi bhi amal uss se chhupa huwa nahi hai.[32]
Tirmidhi ki ek hadith me, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, ar-Rahman ka dahina hath ya barkat ka hath bhara huwa hai, wo bina kisi kumi ke kharch karne wala hai, phir aap (صلى الله عليه وسلم) ne farmaya ke, sonch kar to dekho ke wo kitna kharch kar chuka hoga, jab se ye aasmaano aur zameen ko paida kiya, aur ab tak kharch karta ja raha hai aur uss ke hath me jo hai, wo ab tak kum nahi huwa aur uss ka Arsh pani par hai aur uss ke doosre hath me meezan hai, uss me kumi peshi karta rehta hai.[33]
Iss kayenaat ko chalane ke liye, jahan jis cheez ko badhana hai, kahan kis cheez ko kum karna hai, ye Allah (سُبْحَانَهُ وَتَعَالَىٰ) control karte rehte hain.
Saatwe aasmaan ke ooper Kursi hai, footstool ya wo chauki jis par Badshah Payr rakh kar baitth’te hain. Aur ye Kursi hi itni badi hai ke, wo tamam aasmaan aur zameen se badi hai. Aur Uss ke ooper paani hai aur Arsh to uss se bhi ooper hai aur sab se bada hai.
Aur Arsh pani par hai ka matlab yahan samajh li jiye, ke ye kis qism ka pani hoga, Lafz-e-Maa Quran me, pani ke liye bhi aya hai aur fluids ke liye bhi aya hai, aur jaisa ke humne kaha ke Quark-Gluon Plasma bhi pani ki shakal ka sa hai. To kya ye paani storage ke liye istemaal ho raha hai? Ya data transmission ke liye istemaal ho raha hai?
Aaj hum quantum computing aur quantum memory ki baat kar rahe hain, long term storages ke liye. To Allah ke paas jo storage hai, Lauhim Mahfooz,..., wo to 14 Billion saal se data store karte chali aa rahi hai,
Aur phir pehle hum database ki baat kiya karte thay, aur data ki volume badhne ki wajah se aaj hum big data me, Data Lakes, Data Ponds aur Data Stream ki baat kar rahe hai. To data storages ke liye water bodies ke naamo se hum aaj pukaar rahe hain.[34]
Tafseer Ibn Kathir me, Allah ke Ilm ko Samandar se tabeer kiya gaya hai, to agar Allah ka ilm samandar hai to uss ke muqable me insaano ke ilm ki misaal aisi hai ke, ek chidiya apni chonch me paani ka ek qatra le kar udh jaye.[35]
To kya Arsh ko paani se link karna ye sirf ek coincidence hai, ya ye paani data storage ke liye quantum memory ki tarah kaam kar raha hai?
Wallahu Alam.
Ek aur baat par hume ghaur karna ye hai ke, aaj sciencedaan do cheezon par kaam kar rahe hain,
Pehli cheez ye hai ke, Qiyamat kab aayegi, ye maloom kare, iss ki tafseel aagay aa rahi hai, lekin yahan ye baat batana zaroori hai ke, ye kayenaat phail rahi hai aur gravity uss ko control kiye huwe hai, to Sciencedaano ne hisab lagaya ke, iss kayenaat me kitna madda hai, material kitna hai takay jo tamam maddi cheezon ki total gravity jo jama kar ke ye hisab lagaya ja sakay ke qiyamat kab ayegi,
Lekin jab ye hisab lagaya gaya to pata chala ke, iss kayenaat me itna madda hi nahi hai, itna material hi nahi hai ke unn ki gravity iss kayenaat ko ek jagah jama kar sakay.
To phir doosre heavenly bodies discover huwe ya aise ajraam-e-falaki paye gaye jo light nahi dete, jaise black holes ho gaye aur aise sitare ho gaye jo zyada light unn se nahi nikal rahi hai, inn tamam ko bhi jama kar liya, to itni gravity nahi bann rahi hai ke, Iss kayenaat ko ek jagah kheench kar jama kar de.
Ab sciencedaan ye keh rahe hain ke, do cheezen hain, jo hume dikhayi to nahi de rahe hain, lekin unn ki gravity hum mehsoos kar sakte hain, ek hai dark matter aur doosre hai dark energy.
Lekin aaj jab sciencedaan iss kayenaat ko dekhte hain to unhe, ye kayenaat sukadti huwi nahi balke phailti huwi nazar aa rahi hai, balke dark energy ki wajah se, sciencedaan keh rahe hain ke, ye aur tez raftari se phail rahi hai.
To iss ke chalte sciencedaano ne ye keh diya ke, Qiyamat ayegi hi nahi, lekin abhi humne Quran ke hawale se suna ke, Jibraeel-e-ameen aur farishte Qiyamat ke aanay ka adjustment kar ke uss ki reporting Allah (سُبْحَانَهُ وَتَعَالَىٰ) ko dete rehte hain. Hume to yaqeen hai ke, Qiyamat ayegi, kyun ke iss ke aane ka ilm sirf Allah (جل جلاله) ko hi hai aur doosri baat ye hai ke, Qiyamat ussi waqt ayegi jab soor phooka jayega, jis ki wajah se gravity achanak badhegi. Iss ka kitna bhi calculation kar lo, pata nahi lagaya ja sakta hai ke, Qiyamat kab ayegi.
Doosra point yahan ye bayan karna tha ke, jab Black Holes ko study kiya gaya, tab sciencedaan ek aur cheez ke qareeb pahunch gaye, wo hai lauhim mahfooz.
Pehle ye samajhte hain ke Black Hole kya hai?
Jab koi sitara, jaise hamara sooraj bhi ek sitara hai, ek star hai. Iss me 5 lakh ton hydrogen har second jal kar doosre heavier elements me convert ho raha hai,
To ek waqt aisa ayega ke, sooraj ka fuel jo hai, hydrogen wo khatam ho jayega aur gravity itni badh jayegi ke, sooraj sukad jayega aur ek black hole ban jayega, kyun ke, uss me itni gravity hogi ke light bhi uss ke bahar nahi nikal sakegi.
Jab ye hoga to Quran kehta hai ke, Sooraj aur chand jama kar diye jayenge.[36]
Matlab ye hai ke, agar chand sooraj se ja milega to, planet bhi uss ke sath jama ho jayenge. Yani sooraj har cheez ko apni taraf kheench raha hoga.
Ab ye sonchiye ke, hum ye nazara door se dekh rahe hain aur ye check karne ke liye humne ek spaceship bheji, ye dekhne ke liye ke uss ka kya haal hota hai,
To spaceship jaise jaise black hole ki taraf badhti hai, Einstine ki General Relativity se hume pata chalta hai ke, spaceship mein baithne walon ko har cheez normal nazar ayegi, wo ek aam raftaar se safar kar rahe hai, waqt bhi normal raftar se guzar raha hai, sab kuch theek hai.
Lekin ek point aisa ayega ke, spaceship black hole ki gravity se bahar nahi nikal sakti, jisay event horizon kehte hain, wo event horizon ko paar karke, black hole me ja kar girr jaati hai.
Hum ye nazara door se jo dekh rahe hain, hume aisa lagega ke, jaise jaise wo spaceship black hole ki taraf safar karti hai, to uss ki speed kum hoti chali ja rahi hai, waqt ki raftar bhi kum ho chuki hai, aur jahan spaceship black hole ke event horizon me pahunchi, hume aisa lagega ke spaceship wahin par ruk gayee hai.
Halanke, spaceship black hole me girr chuki hai lekin hume ye nazar ayega ke, wo event horizon par hi ruki huwi hai.
Ab yahan sciendaano ka manna ye tha ke, black hole me jo bhi cheez girr jayegi, wo bohot zyada temperature aur pressure ki wajah se tabah ho jayegi. Lekin sciendaan ye samajhte thay ke, iss kayenaat me koi bhi cheez agar wo tabah bhi ho gayee to uss cheez ka information kahin na kahin store ho raha hai aur uss information ko le kar wo cheez wapas banayee ja sakti hai. To pehle sciencedaan ye samajhte thay ke, ye information black holes me baqi reh jata hai.
Lekin Stephen Hawkings ne ye daryaft kiya ke, black holes ka bhi ek temperature hota hai aur wo bhi radiation emit karte hain, aur agar unhe zyada waqt tak chhorrh diya jaye to black holes bhi evaporate ho jaate hain.
To yahan sciendaano ke liye, ek aisa problem saamne aya ke, agar black hole jis me information store ho raha tha, wo bhi gayeb ho jayenge to ye information kahan jayega?
Iss ka jawab dhoondne ke liye research karna shuru ki, aur baaz sciencedaano ne ye kaha ke, ye spaceship black hole me girr to jaati hai leking jaisa ke door se dekhne walay ko wo hamesha event horizon par nazar aati hai, ye ho sakta hai ke, uss ka information bhi event horizon par ruk jaata hai.
Iss par research karte huwe, ek nayi ijaad holographic principle ke zariye ye bataya ja raha hai ke, ek 3-dimensional object ka jo information hai wo 2-dimensions me store kiya ja sakta hai.
To iss theory ke chalte, ye bataya ja raha hai ke, iss kayenaat ka sara information, jo iss 3-dimensional kayenaat ko describe karne ke liye zaroori hai, wo ek 2-dimensional space me store kiya ja sakta hai, at the edge of the universe.
To kya ye farishte ye information ko store karne me busy hain, har ek hazar saal me, jo ke Lauhim Mehfooz par store kar diye jaate hain.
Aur jo bhi information hai, ke ye kayenaat kaise bani, kaise chali aur uss ka khaema kaise huwa wo to pehle se hi Lauhim Mehfooz me maujood hain.
Yahan Dars rok denge, next Saturday In Sha Allah Surah al-Baqarah ki tafseel 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
[32] It was narrated that Ibn Mas’ood said: Between the first heaven and the one above it is (a distance of) five hundred years. Between each of the heavens is (a distance of) five hundred years. Between the seventh heaven and the Kursiy is (a distance of) five hundred years. Between the Kursiy and the water is (a distance of) five hundred years, and the Throne is above the water. Allah SWT is above the Throne, and nothing whatsoever of your deeds is hidden from Him.
Reference: Ibn Khuzaymah in al-Tawheed, p. 105; by al-Bayhaqi in al-Asmaa’ wa’l-Sifaat, p. 401
This report was classed as saheeh by Ibn al-Qayyim in Ijtimaa’ al-Juyoosh al-Islamiyah, p. 100; by al-Dhahabi in al-‘Uluw, p. 64). Shaykh Ibn ‘Uthaymeen said: This hadeeth stops at Ibn Mas’ood (it is mawqoof), but this is one of the matters concerning which there is no room for personal opinion, so it comes under the heading of marfoo’ [ahaadeeth whose isnaad goes back to the Prophet (peace and blessings of Allaah be upon him)], because Ibn Mas’ood is not known to have taken anything from the Israa’eeliyyaat [reports derived from Jewish sources]. (al-Qawl al-Mufeed Sharh Kitaab al-Tawheed, 3/379)
Al-Hasan narrated that: Abu Hurairah said: “Once when the Prophet of Allah was sitting with his Companions, a cloud came above them, so the Prophet of Allah said: ‘Do you know what this is?’ They said: ‘Allah and His Messenger know better.’ He said: ‘These are the clouds that are to drench the earth, which Allah [Blessed and Most High] dispatches to people who are not grateful to Him, nor supplicate to Him.’ Then he said: ‘Do you know what is above you?’ They said: ‘Allah and His Messenger know better.’ He said: ‘Indeed it is a preserved canopy of the firmament whose surge is restrained.’ Then he said: ‘Do you know how much is between you and between it?’ They said: ‘Allah and His Messenger know better.’ He said: ‘Between you and it [is the distance] of five-hundred year.’ Then he said: ‘Do you know what is above that.’ They said: ‘Allah and His Messenger know better.’ He said: ‘Verily, above that are two Heavens, between the two of them there is a distance of five-hundred years’ – until he enumerated seven Heavens – ‘What is between each of the two Heavens is what is between the heavens and the earth.’ Then he said: ‘Do you know what is above that?’ They said: ‘Allah and His Messenger know better.’ He said: ‘Verily, above that is the Throne between it and the heavens is a distance [like] what is between two of the heavens.’ Then he said: ‘Do you know what is under you?’ They said: ‘Allah and His Messenger know better.’ He said: ‘Indeed it is the earth.’ Then he said: ‘Do you know what is under that?’ They said: ‘Allah and His Messenger know better.’ He said: ‘Verily, below it is another earth, between the two of which is a distance of five-hundred years.’ Until he enumerated seven earths: ‘Between every two earths is a distance of five-hundred years.’ Then he said: ‘By the One in Whose Hand is the soul of Muhammad! If you were to send [a man] down with a rope to the lowest earth, then he would descend upon Allah.’ Then he recited: He is Al-Awwal, Al-Akhir, Az-Zahir Al-Batin, and He has knowledge over all things.”
Grade: Da’if (Darussalam) | Reference: Jami` at-Tirmidhi 3298 | This hadith is extremely weak and hence not been considered.
[33] Narrated Abu Hurairah: "The Messenger of Allah (ﷺ) said: 'Ar-Rahman's Hand is full, He spends without any decrease, night and day.' He said: 'Do you not see how much He has spent since He created the heavens and the earth, yet it has not decreased what is in His Hand, and His Throne is over the water, and in His Other Hand is the Mizan (Scale) which He raises and lowers.'"
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum Surah al-Baqarah ki 19wi ayat ki tafseer me Lafz-e-Samaa ke maano ki tafseel ka doosra hissa sunn rahe the, aaj ke dars me issi lafz par aur tafseel aa rahi hai.
Tarjuma wa Tafseer
Vs. No. 19 Cont’d…
80. ASSAMAAA (The sky ) ) 2:19 ( اَلسَّمآءِ ( س م و Cont’d…
Pichle hafte humne ek aise baddu ki baat ki thi jisne kaha tha ke wo chaar farz cheezon ke ilawa kuch aur amal nahi karega, jis per Aap (صلى الله عليه وسلم) ne unhe jannat ki basharat di.[1]
Uss hadith se zahiri taur par aisa lag raha tha ke, ghaur-o-fikr nahi karenge to bhi koi baat nahi, jannat me chale to jayenge,
Aur, Hamare aas-paas bhi aise log hain jo ye kehte hain ke, “Hum to aam log hain, hum nahi sonch sakte, kya hai ye zameen aur aasmaan?”
Lekin Sahih Muslim ki ek aur lambi hadith me, issi baddu ke waqiye ki tafseel aayee hai, aur uss hadith se aisa lagta hai ke, ye baddu bhi ghaur-o-fikr kar ke Rasoolullah (صلى الله عليه وسلم) ki qidmat me hazir huwa aur jo pehla sawal uss ne kiya, wo ye tha ke, aasmaan ko kis ne paida kiya, ya aasmaan ki takhleeq ya creation kis ne kiya, iss par aap (صلى الله عليه وسلم) jawab dete hain, Allah ne…[2] baqi ki hadith to hum sunn chuke hain, lekin Sahih Muslim ki iss hadith me addition ye hai ke, wo har farz amal ke baare me poochhta hai ke, kya Allah ne aap (صلى الله عليه وسلم) ko Namaz ka, Zakat ka, Rozon aur Hajj ka hukum diya hai, jis ka confirmation Rasoolullah (صلى الله عليه وسلم) uss dehati ko dete hain.
To kya jo Bedouins ya baddu log jo ghaur-o-fikr nahi karte, unn ke iman ke baare me Surah al-Hujurat ki 14wi ayat me zikr aya hai ke, …ye matt kaho ke tum momin ho gaye ho, balke ye kaho ke tum zahiri taur par musalman ho gaye ho…,[3] kyun ke, tumhare dil me abhi tak iman dakhil nahi huwa hai.
Moulana Maududi apni tafseer me iss ayat ki tafseel me likhte hain ke, jo qabeele ye sonch kar Musalmaan ho rahe thay ke, Musalmano ki Madina me jo hukumat qayem huwi wo ab itni powerful ho chuki hai ke, unn ke sath align nahi karenge to unhe nuqsan pahunchhega aur agar Musalmano ke sath ho gaye to jung jeetne par unn ko bhi faida hoga. To zahiri taur par to ye log material gains ke liye Islam qabool kare thay, abhi Allah ko dil se mana nahi tha, aur uss ke wajood ki nishaniyon par ghaur-o-fikr nahi kiya tha. To wo level ka iman abhi unn ke dilon me dakhil hi nahi huwa tha, aur ye mamela har baddu qabeele ke liye nahi, chand qabeelon ka mamela tha.
To pata chala ke, dehati log bhi ghaur-o-fikr kar rahe hain Allah ki banayi huwi khilqat par, jaisa ke sahih Muslim ki iss hadith se pata chalta hai.
Lekin ye common man kaun hai, jaisa ke hum me se baaz log apne aap ko kehte hain?
Quran me dekhenge to ye aya hai ke, Rasoolullah (صلى الله عليه وسلم) ko hukum huwa ke aap ye keh dijiye ke, “Main to tumhari tarah ka ek insaan hoon, sirf iss exception ke saath ke, mujh par wahi aati hai…”[4]
Aur agar ahadith me dekhenge to kayee lafz aaye hain, aam aadmi ke liye,
Lafz-e-Riaya aya hai, to Riaya me to har qism ke log hote hain,[5] aur
Lafz-e-al-Khafiy aya hai, jo zyada limelight me nahi hota,[6] aur iss qism ke log bhi kayee saray hote hain,
Phir ek aur hadith me General Musalmano ki baat aayee hai, jo common folks hain ya awaamun naas hain, jis me har shakhs dakhil hai ya cover ho jaata hai. Aap (صلى الله عليه وسلم) ne farmaya ke, ye deen - naseehat hai. Ye sab aam-o-khaas ke liye sincerity hai, Allah ke liye, uss ki kitab ke liye, uss ke Rasool ke liye, Musalmano ke leaders ke liye aur aam Musalman public ke liye.[7]
Lekin Quran kyun ke, tamam insaano ki hidayat ke liye nazil huwa hai,[8] to Quran ke sawal aur uss ka jo haq hum musalmano ko ada karna hai, wo uss ko parrh kar, uss par ghaur-o-fikr kar ke, uss par amal kar ke, ada kiya ja sakta hai. Jo ke har musalman par farz hai.
Musalmano ko har cheez samajh me aa sakti hai, nahi samajh me aati to Quran nahi samajh me aati,
Bahane banane lag jaate hain ke, hum to aam insaan hai, hume zameen aur aasmaan ki kya samajh,
Hum thodi Quran samajh sakte hain,
Lekin agar kal koi, supermarket announce kar de ke, supermarket ka sara samaan free me de diya jayega, tabh sab ko sab kuch samajh me aane lagta hai,
Ek din pehle se line laga kar khade ho jayenge, aur itni hoshiyari dikhayenge ke andaza bhi nahi laga sakte.
Beher-haal, Quran par ghaur-o-fikr karne ki zaroorat hai, Allah ki iss kayenaat me jo nishaniyan hain, unn par ghaur-o-fikr karne ki zaroorat hai.
Jaisa ke ek mash’hoor hadith me aata hai ke, aap (صلى الله عليه وسلم) ek raat Tahjjud ke liye utthay aur kamre se bahar ja kar aasmaan ki taraf dekhne lagay, aur phir aap (صلى الله عليه وسلم) ne Surah aal-Imran ki 190wi ayat se tilawat karna shuru kiya, surah ke end tak.[9]
Aur jo dua’en aap (صلى الله عليه وسلم) iss qiyamul Layl me parrhi, unn se saaf zahir hota hai ke, kitna ghaur-o-fikr aap (صلى الله عليه وسلم) karte thay.[10]
Sirf Rasoolullah (صلى الله عليه وسلم) hi nahi balke tamam anbiya (عَلَيْهِم ٱلسَّلَام) Allah ke wajood ki nishaniyon par ghaur-o-fikr karte aaye hain, Surah al-Anam me, Ibrahim (عَلَيْهِ ٱلسَّلَام) ka aasmaano aur zameen par ghaur-o-fikr karna recorded hai, jaise hi raat hoti hai, wo Venus ko dekhte hain aur kehte hain ke ye mera Rabb, mera paalne wala malik hai, lekin jab wo ghuroob ho gaya, to Ibrahim (عَلَيْهِ ٱلسَّلَام) ne kaha ke main ghuroob hone walon ko pasand nahi karta.[11]
Phir unhone chand ko dekha tulu hote huwe, aur kaha ke, ye mera paalne wala malik hai, aur jab wo bhi ghuroob ho gaya, to unhone kaha ke agar mere paalne walay malik ne mujhe hidayat nahi ki, to main gumrah logon me shamil ho jaoonga.[12]
Phir jab subah ho gayee aur sooraj tulu huwa to Ibrahim (عَلَيْهِ ٱلسَّلَام) ne kaha ke, ye mera paalne wala malik, mera Rabb hai aur ye sab se bada hai. Aur jab shaam ko wo bhi ghuroob ho gaya, to unhone kaha ke, Aye meri qaum, main unn tamam cheezon se bari hoon, paak hoon, jinhe tum Allah ke sath shareek karte ho.[13]
Inni wajjahtu wajhiya, lillazee fatara as-Samawati wa al-Ardha haneefan, wama ana mina al-Mushrikeen.
Maine apni tawajjoh ko uss zaat ki taraf, uss hasti ki taraf ruk kar liya hai, jis ne aasmaano aur zameen ko paida kiya, usay fitrat ata ki, aur main mushrikeen me se nahi hoon.[14]
Rasool Allah (صلى الله عليه وسلم)’s period - 571 to 634 CE
Rasoolullah (صلى الله عليه وسلم) ke zamane me to science ki field me, ya astronomy me to Quran aur ahadith se hi hume hidayat milti hai,
Jo wahi ke zariye aap (صلى الله عليه وسلم) tak pahunchaye gaye,
Phir iss me, Meraj ka waqiya, jo ke aap (صلى الله عليه وسلم) ko saato aasman ki aur aalam-e-barzaq ki sair karayee gayee, ye sab tafseel maujood hai,
Phir amma Aisha (رَضِيَ ٱللَّٰهُ عَنْها) ne Quran par ghaur-o-fikr karke, aap (صلى الله عليه وسلم) se sawal kiya ke, jab qiyamat ke din zameen badal di jayegi doosri zameen se, aur aasmaan bhi (Badal diye jayenge), to log kahan honge, aur ek aur hadith me doosri ayat ka hawala hai ke, zameen Allah ki mutthi me hogi aur aasmaan uss ke dahine hath par lapaytte huwe honge, to log kahan honge, inn dono sawalon ke jawab me, aap (صلى الله عليه وسلم) ne farmaya ke, Dozak par jo pull hai, Pull Sirat par honge.[15]
Iss ke alawa, jo nomadic ya baddu lifestyle thi, uss me ye zaroori tha ke din me sooraj ke position ko dekhe aur raat me sitaron ke positions ke zariye, rasta jaane. Ye cheezen baddu type logon ke DNA me maujood thi.
Phir Ahadith me, hume namaz ke timings ki jo detail milti hai aur mahine ke shuru aur khatam hone ke liye chand ko dekhna ek mamool tha. To ye astronomical observations na sirf Arab me, balke poori duniya me insaan istemaal kar raha tha.
Aur khaas baat ye hai ke, jab aap desert ke beech me hote hain to wahan se sitaron ko dekhna aasaan hota hai, to issi liye baddu’on ka iss field me ghaur-o-fikr karna aur aap (صلى الله عليه وسلم) se aa kar sawal karna, koi anokhi baat nahi thi.
Har aam aadmi iss fann ko jaanta tha, survive karne ke liye.
Astronomy at the time of 4 Caliphs (رضي الله عنهم) - eeswi 634 to 661
Phir Khulafa-e-Rashidoon ke zamane me, yani ke, Rasoolullah (صلى الله عليه وسلم) ke baad, Musalmano ki hukumat ko qayem rakhne, Rasoolullah (صلى الله عليه وسلم) ke ahkamaat par amal karne, cheezon ko organize karne me waqt guzra.
Sab se bada contribution jo Khalifa Abu Bakr (رضي الله عنه) ke zamane me tha, wo Quran ko ek kitab ki shakal me poora ka poora likh dene ka kaam tha.
Yehi wo waqt hai, jab Quran logon ke seeno se aur jo kuch likhi huwi manuscripts thi, unn se na sirf Quran ko likh diya gaya,
Balke, ye wo waqt hai jab Arabic Language ka bhi development huwa, kyun ke, pehle ke log nukte ya dots nahi lagate thay likhte waqt. To poori ki poori language, uss ki script Musalmano ki wajah se develop huwi.
Aur khaas baat iss me ye hai ke, Quran ko hadith se milne na dena, ye asal me challenging kaam tha, jis ki hidayaat aap (صلى الله عليه وسلم) ne di thi, uss ko follow karna aur implement karne ka kaam huwa.
Jab Quran likh diya gaya aur ek kitab ki shakal me aa gaya to, ab purane manuscripts ko jala diya gaya, Khalifa Abu Bakr ke paas jo manuscripts thi, wo unhone jala daali.
Ilm seekhne aur sikhaane ka silsila to Rasoolullah (صلى الله عليه وسلم) se shuru ho gaya tha, lekin uss ko jaari rakhna aur aane walay logon tak pahunchane ka kaam huwa.
Phir Khalifa Umar (رضي الله عنه) ke zamane me, islaami hukumat phail rahi thi, aur letters exchange ho rahe the, iss ke chalte Islamic Calendar ki zaroorat pesh aayi, jisay Umar (رضي الله عنه) ne Hijrat ke saal se, Sahaba ke mashware par laagoo kiya.
Quran aur Ahadith ko extensively sikhaane ka kaam Umar (رضي الله عنه) ke zamane me huwa aur kuch rules bhi banaye gaye, ahadith ko kis tarah bayan kiya jaye. Jo science of Hadith hai, wo Umar (رضي الله عنه) ke zamane se shuru huwi. Professor Masud-ul-Hasan ne apni kitab Umar al-Farooq (رضي الله عنه) ki seerat me bayan kiya hai.[16]
Uss ke baad, Khalifa Uthman (رضي الله عنه) ke zamane me economy boom honay lagi aur log iss se faida utthane lagay, Musalman hukumat phail rahi thi aur Quran ke pronounciation me farq honay laga aur iss wajah se logon me difference of opinion ho gaya. Iss ko regulate karne ke liye, Quran ko phir se likha gaya zayr, zabar, pesh ke signs ke saath. Uss ke copies banaye gaye aur har governor ke paas ek copy bhej di gayee aur iss ummat me fitnah phailne se bach gaya.[17]
Ali (رضي الله عنه) ka daur-e-khilafat civil wars se bhara huwa hai, to aise me development par focus karna mushkil kaam hai.
Khulafa-e-Rashidoon ke daur-e-khilafat me Ilm seekhne aur sikhaane par focus tha, aur yehi cheez, aagay Musalmano ki hukumat me har field me phailne lagi aur Astronomy, Mathematic aur Sciences me Musalman aagay badhne lagay.
Issi ilm seekhne sikhaane ke chakkar me, ilm ke zakheere Musalmano ke hath lag gaye, East me India tak khilafat pahunch gayi thi, Sindh ke ilakhay tak, aur West me Spain tak, tamam languages se ilm ko translate kiya jaane laga, Sanskrit se, Farsi se, Greek se aur doosri zabano se. Dubai Astronomy naami Website ke mutabiq, aaj duniya me 10 hazar se bhi zyada kitabein hain, jo sirf astronomy ki field me Musalmano ke contributions ka record bayan karti hain.
Ghaur-o-fikr ka silsila iss tarah aagay badh raha tha ke, ek waqt aisa shuru ho gaya ke, Musalman uss kaam ko le kar, cross check karke, verify karke, aur aagay contribute karne lagay. Iss kaam ke ba-daulat aaj bhi kayee sitaron ke naam Arabi naam hain.[18]
Arabon ki khaas baat ye thi ke, unhone ek proper procedure ka istemaal karna shuru kiya, Ph.D. jis tarah hoti hai ke, pehle ye dekha jata hai ke, iss field me kaam kya huwa hai, uss ko record kiya jata hai aur phir iss field me aagay kya kaam hona hai, uss par kaam kiya jata hai. Iss Ph.D ki thesis ke tareeqe se Musalmano ne kaam karna shuru kiya aur insaani uloom ko aur aagay badhaya.
Khaas taur par, Namaz ke timing aur Qible ka direction maloom karna Musalmano ke liye bohot zaroori kaam ho gaya, aur iss ki wajah se Astronomy aur Mathematics ki field me Musalmano ka focus raha, kayee sadiyon tak.
Umayyad Khalifa, al-Masur ke zamane me India se liye huwe Astronomical Observations ke texts ko Arabi me translate kiya gaya, jisay Zij al-Sindh kaha jata hai, aur Persia se liye gaye charts aur texts ka Arabi naam Zij al-Shah rakha gaya jo 200 saal ke observations ka data tha.
Indian Numbers ko liya gaya aur Greeks se kuch texts ke translations ko mila kar Arabon ne Algebra aur Trigonometry develop ki, aur ye dono ki wajah se hi mathematics aur astronomy ki field me development possible ho saka, yahan tak ke E=mc2 bhi possible ho saka.[19]
830 eeswi me, al-Khwarizmi ne Zij al-Sindh ko develop kiya, jis me sooraj, chand aur 5 planet ke movements ke table thay. Aaj al-Khwarizmi ka bigaad hum algorithm ke naam se jaante hain, jo non-traditional methods ko istemaal kar ke cheezon ko calculate karne laga, yani scientific methodology ki shuruat huwi.
Khalifa al-Mamun ke zamane me, Astronomy ki field me research ke liye na sirf financial support diya jata tha, balke positions se bhi nawaza jaata tha, recognition diya jata tha. Issi ke chalte, Musalmano ne, Greeks ke banaye huwe astrolabes par kaam karna shuru kiya aur unn ko kaafi hadd tak develop kiya, jo mulk me alag alag jagahon par se sooraj, chand, sitaron ka position, Qibla direction, din aur raat me time estimation waghairah jaise cheezon ko calculate karne ke kaam me aata tha. Aur iss ke liye astronomy ka ilm hona zaroori ho gaya tha.[20]
850 eeswi me al-Farghani ne ek Kitab likhi jo ke sitaron ke baare me tafseel thi, iss kitab me sooraj aur chand ke movements, circumference of the earth jaise details bhi maujood thay aur ye islaami hukumat me bohot hi mash’hoor huwi aur Latin me bhi translate ki gayee.[21]
Jo tareeqe kaar Musalman Science-daano ne istemaal kiya Islamic Golden Age me, wo aaj bhi Astronomy me istemaal ho raha hai. Aur aaj jo science-daan collaborate karte hain, Astronomy aur deegar fields me, wo bhi Baghdad me Islamic Golden Age me shuru huwa, jo iss se pehle kabhi nahi huwa tha.[22]
Ek Muslim Syrian Astronomer Aurat, jis ka naam Maryam al-Asturlabi tha aur jo Astrolabe ke champion ki betti thi, hume tareekh me 1000 eeswi me milta hai.[23]
1025 eeswi se 1028 eeswi ke beech me Ibn al-Haytham ne Greek Astronomical model par comments karte huwe ek kitab likhi al-Shuku ala Batlamyus aur log alternate models ki khoj me lag gaye. 1070 eeswi me aur uss ke baad bhi Muslim Scientists iss kaam ko aagay badhane me observations me lag gaye aur kayee kitabein likhi gayee.[24]
1200 eeswi me paida huwe Naseer-ud-Din Tusi ki jo kitabein thi,[25] wo Latin me translate huwi aur ussi ko Copernicus ne istemal karke, wo theory duniya ke saamne pesh ki ke, zameen iss kayenaat ka center nahi hai, balke zameen sooraj ke atraaf ghoomti hai. Inhi cheezon ki wajah se Spherical Geometry aur deesgar sciences me development huwa.[26]
Naseer-ud-Deen Tusi ne Baghdad me ek observatory bhi banayi thi, jahan kayee jagah se scientists aa kar ek jagah kaam kiya karte the, ek doosre se collaborate karte thay.
Ab iss me tafseel bohot hai, agar har Musalman sciencedaano ke karnaame ginate baitthenge, to issi me 3-4 dars lag jayenge. Lekin ek baat to tayy hai ke, Musalmano ka contribution science, astronomy aur mathematics me itna tha ke, aaj ki science mumkin nahi hoti, agar Musalmano ka contribution na hota.
To ye ilm hasil karne ka nateeja hai aur ghaur-o-fikr karne ka nateeja hai, jis ki wajah se aam insaano ki zindagi me farq pada, warna namaz ke timings google karke to dekhte nahi thay, jaise jaise islami hukumat phailte chali gayee, waise waise unn jagahon par ja kar logon ko naye calculations karne paday, namaz ke auqat aur qible ka direction maloom karne ke liye, issi tareeqe se to science bhi develop huwi.
Impact of Big-Bang theory on the human life
Pichle darson me humne Big Bang Theory aur ye kayenaat kaise wajood me aayee ki tafseel suni, iss theory ke sath sath ek aur theory bhi thi, jisay Steady State Theory kaha jata tha. Ab konsi theory sahih hai, iss ka faisla karne ke liye proof chahiye tha, ya to observations ke zariye proof milay ya experiment ke zariye proof diya jaye. To jab ye do tareeqon se proof jama karna shuru kare to Big Bang ke liye proofs milna shuru huwe, aakhir kaar doosri theory ko hume chhorrh dena parrha.
To ab yahan sawal ye paida hota hai ke, Big Bang to Kafiron ne daryaft kiya hai to iss se insaani zindagi me kya farq pada?
Jaisa ke humne kaha ke, Proof ke liye, Ek to hai observations, jis ke liye Optics ki field me development hona zaroori tha, warna door ki cheezen kaise dekhte?
Pehla proof jo mila wo expanding universe ka tha, jo bade bade telescopes se kayee galaxies ko observe kar ke, data par ghaur-o-fikr kar ke samajh me aya.
Aise hi ek ke baad ek proofs milte chale gaye, Einstine ki Theory of relativity bhi Big Bang ko support kar rahi thi, to jab bhi Relativity ko proof milta, wo Big Bang ko aur zyada support indirectly milta chala gaya.
Iss tareeqe se Optics ki field me development ki wajah se aam insaano ke liye ainak ki sahoolat ho gayee. Door-beeno ki sahoolat ho gayee.
Phir aasmaano me har cheez hum jo frequency par dekhte hain, wo uss frequency par dikhayee nahi deti, uss ke liye khaas qism ke cameras aur detectors ki zaroorat padi, to ye bhi aaj aam insaano ke faide ke liye istemaal hona shuru huwa, jaise X-Rays hai, Infrared sensors hai, Radar detectors hai.
Doosri jo field hai wo, experimentation hai, aur ye experimentation ki field me Big Bang Theory ko prove karne ke liye science-daano ne baday baday experiments setup kiya.
Jis me se ek experiment 27km ke diameter ka Large Hadron Collider hai. Jis me Hydrogen atoms me se protons ko nikaal kar, unhe speed of light tak accelerate kar ke, smash kiya jata hai.
Iss experiment ko develop karne me jo technology istemaal huwi, uss ki wajah se World Wide Web yani internet ki shuruat huwi jo aaj aam insaan istemaal kar raha hai.
Cancer Therapy me jo Radiation istemaal ho raha hai, wo iss Large Hadron Collider ki wajah se hume pata chali. Medical imaging me improvements, pehle sirf x-ray huwa karta tha, ab MRI hai aur doosre qism ke equipment hai jo hum radiologists ke paas dekhte hain.
Electric cars ho ya, bohot hi sensitive radiation detectors ho ye sab kuch inn experiments ki wajah se hai.
Phir ye jo arms race huwi US aur Russia ke beech, uss ki wajah se aaj insaan Mars tak pahunch gaya, hamare Aircrafts me jo navigation ke liye equipment hai, uss me development huwa.
To aam insaan ke faide hi faide hain.
Aur baat kahan se shuru huwi thi, Quran ke iss sawal se ke, kya tum ghaur-o-fikr nahi karte, ya tumhare dilon par taale paday huwe hain?
Yahan Dars rok denge, next Saturday In Sha Allah Surah al-Baqarah ki tafseel 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] It is reported on the authority of Anas b. Malik that he said: We were forbidden that we should ask anything (without the genuine need) from the Holy Prophet. It, therefore, pleased us that an intelligent person from the dwellers of the desert should come and asked him (the Holy Prophet) and we should listen to it. A man from the dwellers of the desert came (to the Holy Prophet) and said: Muhammad, your messenger came to us and told us your assertion that verily Allah had sent you (as a prophet). He (the Holy Prophet) remarked: He told the truth. He (the bedouin) said: Who created the heaven? He (the Holy Prophet) replied: Allah. He (the bedouin again) said: Who created the earth? He (the Holy Prophet) replied: Allah. He (the bedouin again) said: Who raised these mountains and who created in them whatever is created there? He (the Holy Prophet) replied: Allah. Upon this he (the bedouin) remarked: By Him Who created the heaven and created the earth and raised mountains thereupon, has Allah (in fact) sent you? He (the Holy Prophet) said: Yes. He (the bedouin) said: Your messenger also told us that five prayers (had been made) obligatory for us during the day and the night. He (the Holy Prophet) remarked: He told you the truth. He (the bedouin) said: By Him Who sent you, is it Allah Who ordered you about this (i. e. prayers)? He (the Holy Prophet) said: Yes. He (the bedouin) said: Your messenger told us that Zakat had been made obligatory in our riches. He (the Holy Prophet) said. He has told the truth. He (the bedouin) said: By Him Who sent you (as a prophet), is it Allah Who ordered you about it (Zakat)? He (the Holy Prophet) said: Yes. He (the bedouin) said: Your messenger told us that it had been made obligatory for us to fast every year during the month of Ramadan. He (the Holy Prophet) said: He has told the truth. He (the bedouin) said: By Him Who sent you (as a prophet), is it Allah Who ordered you about it (the fasts of Ramadan)? He (the Holy Prophet) said: Yes. He (the bedouin) said: Your messenger also told us that pilgrimage (Hajj) to the House (of Ka'bah) had been made obligatory for him who is able to undertake the journey to it. He (the Holy Prophet) said: Yes. The narrator said that he (the bedouin) set off (at the conclusion of this answer, but at the time of his departure) remarked: 'By Him Who sent you with the Truth, I would neither make any addition to them nor would I diminish anything out of them. Upon this the Prophet remarked: If he were true (to what he said) he must enter Paradise.
[5] Ibn ‘Umar reported the Prophet as saying, “The sultan is God’s shade on the earth to which each one of His servants who is wronged repairs. When he is just he will have a reward, and it is the duty of the common people to be grateful; but when he acts tyrannically the burden rests on him, and it is the duty of the common people to show endurance.” [Baihaqi transmitted in Shuab al iman]
Ma'qil b. Yasar told that he heard God’s Messenger say, “Any governor in charge of Muslim subjects who dies while acting dishonestly towards them will be excluded by God from paradise.” [Bukhari and Muslim]
[6] Sa'd bin Abu Waqqas (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, "Allah loves a slave who is pious, free of all wants and the unnoticed." [Muslim].
وعن سعد بن أبي وقاص رضي الله عنه قال: سمعت رسول الله صلى الله عليه وسلم: يقول: “إن الله يحب العبد التقي الغني الخفي” ((رواه مسلم)). والمراد: بـ “الغني” غني النفس، كما سبق فى الحديث الصحيح.
[7] Tamim al-Dari reported the Prophet (May peace be upon him) as saying; Religion conduct; religion consists in sincere conduct. The people asked; to whom should it be directed, Messenger of Allah? He replied : To Allah, his book, his Apostle, the leaders (public authorities) of the believers and all the believers, and the leaders (public authorities) of Muslim and the Muslims and the Muslims in general.
[9] 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.
[10] Ibn ‘Abbas said: I spent a night with my maternal aunt Maimuna when the Prophet was with her. After talking to his family for a time he had a sleep, then when the last third of the night came, or a little later, he sat up, looked at the sky, and recited, “In the creation of the heavens and the earth and the alternation of night and day there are indeed signs for people of understanding,"(Al-Qur’an; 3:190) to the end of the sura. Then getting up and going to the bucket, he loosened its cord and poured some water into a bowl, then performed a good ablution between the two extremes, not going to great length, and when he had done it fully he stood up and prayed. I got up, and when I had performed ablution I stood at his left side, whereupon he took me by the ear and made me go round to his right side. His prayer was altogether thirteen rak'as. Then he lay down and slept, and he snored as was his custom. When Bilal made the call to prayer for him he prayed without performing ablution, and his supplication included these words, “O God, place light in my heart, light in my eyesight, light in my hearing, light on my right hand, light on my left hand, light above me, light below me, light in front of me, light behind me, and grant me light." Some added, “and light in my tongue," and mentioned, “my joints, my flesh, my blood, my hair, my skin." (Bukhari and Muslim.) In a version by both of them he said, “Place light in my soul, and give me abundant light." In another by Muslim he said, “O God, give me light."
Narrated Ibn `Abbas: Whenever the Prophet offered his Tahajjud prayer, he would say, "O Allah, our Lord! All the praises are for You; You are the Keeper (Establisher or the One Who looks after) of the Heavens and the Earth. All the Praises are for You; You are the Light of the Heavens and the Earth and whatever is therein. You are the Truth, and Your saying is the Truth, and Your promise is the Truth, and the meeting with You is the Truth, and Paradise is the Truth, and the (Hell) Fire is the Truth. O Allah! I surrender myself to You, and believe in You, and I put my trust in You (solely depend upon). And to You I complain of my opponents and with Your Evidence I argue. So please forgive the sins which I have done in the past or I will do in the future, and also those (sins) which I did in secret or in public, and that which You know better than I. None has the right to be worshipped but You."
Narrated Ibn `Abbas: When the Prophet got up at night to offer the Tahajjud prayer, he used to say: Allahumma lakal-hamd. Anta qaiyyimus-samawati wal-ard wa man fihinna. Walakal-hamd, Laka mulkus-samawati wal-ard wa man fihinna. Walakal-hamd, anta nurus-samawati wal-ard. Wa lakal-hamd, anta-l-haq wa wa'duka-lhaq, wa liqa'uka Haq, wa qauluka Haq, wal-jannatu Han wan-naru Haq wannabiyuna Haq. Wa Muhammadun, sallal-lahu'alaihi wasallam, Haq, was-sa'atu Haq. Allahumma aslamtu Laka wabika amantu, wa 'Alaika tawakkaltu, wa ilaika anabtu wa bika khasamtu, wa ilaika hakamtu faghfir li ma qaddamtu wama akh-khartu wama as-rartu wama'a lantu, anta-l-muqaddim wa anta-l-mu akh-khir, la ilaha illa anta (or la ilaha ghairuka). (O Allah! All the praises are for you, You are the Holder of the Heavens and the Earth, And whatever is in them. All the praises are for You; You have the possession of the Heavens and the Earth And whatever is in them. All the praises are for You; You are the Light of the Heavens and the Earth And all the praises are for You; You are the King of the Heavens and the Earth; And all the praises are for You; You are the Truth and Your Promise is the truth, And to meet You is true, Your Word is the truth And Paradise is true And Hell is true And all the Prophets (Peace be upon them) are true; And Muhammad is true, And the Day of Resurrection is true. O Allah ! I surrender (my will) to You; I believe in You and depend on You. And repent to You, And with Your help I argue (with my opponents, the non-believers) And I take You as a judge (to judge between us). Please forgive me my previous And future sins; And whatever I concealed or revealed And You are the One who make (some people) forward And (some) backward. There is none to be worshipped but you . Sufyan said that `Abdul Karim Abu Umaiya added to the above, 'Wala haula Wala quwata illa billah' (There is neither might nor power except with Allah).
حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، قَالَ حَدَّثَنَا سُفْيَانُ، قَالَ حَدَّثَنَا سُلَيْمَانُ بْنُ أَبِي مُسْلِمٍ، عَنْ طَاوُسٍ، سَمِعَ ابْنَ عَبَّاسٍ ـ رضى الله عنهما ـ قَالَ كَانَ النَّبِيُّ صلى الله عليه وسلم إِذَا قَامَ مِنَ اللَّيْلِ يَتَهَجَّدُ قَالَ " اللَّهُمَّ لَكَ الْحَمْدُ أَنْتَ قَيِّمُ السَّمَوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ وَلَكَ الْحَمْدُ، لَكَ مُلْكُ السَّمَوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ، وَلَكَ الْحَمْدُ أَنْتَ نُورُ السَّمَوَاتِ وَالأَرْضِ، وَلَكَ الْحَمْدُ أَنْتَ الْحَقُّ، وَوَعْدُكَ الْحَقُّ، وَلِقَاؤُكَ حَقٌّ، وَقَوْلُكَ حَقٌّ، وَالْجَنَّةُ حَقٌّ، وَالنَّارُ حَقٌّ، وَالنَّبِيُّونَ حَقٌّ، وَمُحَمَّدٌ صلى الله عليه وسلم حَقٌّ، وَالسَّاعَةُ حَقٌّ، اللَّهُمَّ لَكَ أَسْلَمْتُ، وَبِكَ آمَنْتُ وَعَلَيْكَ تَوَكَّلْتُ، وَإِلَيْكَ أَنَبْتُ، وَبِكَ خَاصَمْتُ، وَإِلَيْكَ حَاكَمْتُ، فَاغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ، وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ، أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ، لاَ إِلَهَ إِلاَّ أَنْتَ ـ أَوْ لاَ إِلَهَ غَيْرُكَ ـ ". قَالَ سُفْيَانُ وَزَادَ عَبْدُ الْكَرِيمِ أَبُو أُمَيَّةَ " وَلاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللَّهِ ". قَالَ سُفْيَانُ قَالَ سُلَيْمَانُ بْنُ أَبِي مُسْلِمٍ سَمِعَهُ مِنْ طَاوُسٍ عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ عَنِ النَّبِيِّ صلى الله عليه وسلم.
[15] Narrated Masruq: that 'Aishah said: "O Messenger of Allah! - On the Day of Resurrection the whole earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand (39:67). Where will the believers be?" He said: "Upon the Sirat O 'Aishah!"
It was narrated that ‘Aishah said: “I asked the Messenger of Allah (saw): “On the Day when the earth will be changed to another earth and so will be the heavens.” [14:48] – where will the people be on that Day?’ He said: ‘On the Sirat (the Bridge across Hell-fire).’”
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ دَاوُدَ، عَنِ الشَّعْبِيِّ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ، قَالَتْ سَأَلْتُ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ عَنْ قَوْلِهِ {يَوْمَ تُبَدَّلُ الأَرْضُ غَيْرَ الأَرْضِ وَالسَّمَوَاتُ } فَأَيْنَ تَكُونُ النَّاسُ يَوْمَئِذٍ قَالَ " عَلَى الصِّرَاطِ " .
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle dars me hum Surah al-Baqarah ki 19wi ayat ki tafseer me Lafz-e-Samaa ke maane science ki roshni me kya hain, tafseel sunn rahe the, aaj ke dars me issi lafz par aur tafseel aa rahi hai.
Tarjuma wa Tafseer
Vs. No. 19 Cont’d…
80. ASSAMAAA (The sky ) 2:19 ( اَلسَّمآءِ ( س م و Cont’d…
Lekin uss se pehle, Pichle dars me jahan hum rokay thay, wahan Surah al-Anbiya ki 30wi ayat me jo zameen aur aasmaan ek jagah thay aur Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne unhe kis tarah alag alag kar diya, ye humne jana.
Aur ye bhi ke, scientist ne iss process ko “Big-bang” ka naam diya hai.
Toh iss big-bang se kya pata chala? “Origin of the Universe” ka pata chala, ke ye kainaat kaisay wajood mein aayi,
Yani “adam se”, “non-existence se” “wajood me anay tak” ya existence me anay tak kya kya huwa, ye humne jana,
Ab iss ilm ke aa jane ke baad hamari zindagi mein kya farq aaya?
Agar ye ilm aam musalman ke paas nahi hai, jo ke haqeeqat hai ke nahi hai, toh iss se hume kya farq pada?
Imaan mein koi farq aaya? ya amal mein koi farq pada? Ya kisi aur cheez me farq pada?
Bukhari mein, Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْهُ) ki ek hadith ka mafhoom hai ke, ek baddu (ya dehati) Nabi-e-Kareem (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki khidmat mein aaya aur arz kiya ke, Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) mujhe koi aisa kaam bataaiye jis par agar mein hamesha amal karu to jannat mein dakhil ho jao, Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke;
Allah ki ibadat kar, Uss ka kisi ko shareek nah thehra,
Farz namaz qaim kar,
Zakat jo tujh par farz hai, ada kar, aur
Ramadan ke poore mahine ke rozay rakh.
Dehati ne kaha, Uss zaat ki qasam jis ke qabze mein meri jaan hai, inn amaal se badhkar kuch aur amal nahi karoonga, jab woh wapas jaane laga to Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, agar kisi ko ek jannati ko dekhna ho, to iss shakhs ko dekh lo.[1]
Bukhari mein Abu Qatada (رَضِيَ ٱللَّٰهُ عَنْهُ) ne farmaya ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne sitaron ko, yani stars ko teen maqasid ke liye banaya hai,
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne unn ko aasman ki zeenat banaya,[2] Surah Mulk me farmaya, (وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ)
(وَجَعَلْنَاهَا رُجُومًا لِلشَّيَاطِينِ) shaitano ke liye missile banaya,[3] aur
Sitaron ko ek nishani banaya, jin se log apna rasta talash karte hain,[4] yani navigation ka tool banaya aur
agar koi inn ki wazahat mukhtalif tareeqay se karta hai toh woh ghalti karta hai, jo kuch usay diya gaya hai usay zaya karta hai, aur apne aap ko aisi cheez mein lagaata hai jis ke baray mein woh nahi jaanta [5]
Inn ahadith ki roshni mein aisa lag raha hai ke, ghaur-o-fikr karenge toh, iss big-bang theory ka ya kisi aur science ke uloom se, iman aur amal mein koi farq nahi padega.
To,..., agar iss ilm se farq hi nahi padta toh iss ko Quran mein batanay ki kya zaroorat thi?
Surah Ankaboot me, Allah (سُبْحَانَهُ وَتَعَالَىٰ) farma rahe hain ke;
Kya unhone nahi dekha ke, Allah ne kis tarah khilqat ko pehli baar paida karta hai ya uss ki khilqat ki ibteda karta hai aur phir iss creation ke process ko repeat karta hai, ye Allah (ربُّ الْعِزَّت) ke liye asaan hai, phir aagay farmaya ke,
Aye Nabi (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ), Aap keh dijiye ke zameen mein chalo phiro aur dekho ke Uss ne kis tarah takhleeq ki ibtida ki, phir Allah (سُبْحَانَهُ وَتَعَالَىٰ) hi utthata hai ya utthayega doosri baar, beshak Allah (سُبْحَانَهُ وَتَعَالَىٰ) har cheez par Qadir hai.[6]
Phir, Surah Ghashiyah me, Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke;
To kya ye log oontton ko nahi dekhte, ke unhein kaise banaya gaya hai?[7]
Aur aasman ko nahi dekhte ke, kaise utthaya gaya hai ya buland kiya gaya hai?[8]
Aur pahadon ko nahi dekhte ke, ke kaise gaade gaye hain?[9]
Aur zameen ko nahi dekhte ke, kaise bichhayee gayee hai?[10]
To Aye Nabi (صلى الله عليه وسلم), Aap yaad dihaani karate rahiye, aap to bass naseehat karne waale hain.[11]
Yahan Quran ki, khaas baat ye note karna hai ke, Quran me Allah (ربُّ الْعِزَّت) sawal karte hain aur phir Rasool Allah (صلى الله عليه وسلم) se sawalaat ka jawab bhi dete hain.
Baaz ayaat me log jo sawal karte hain, unn ko bhi record kiya gaya hai aur phir uss ka jawab diya gaya hai.
To ye kis liye ho raha hai?
Aam taur par jab sawal hota hai, to jawab dene ke liye insaan sochne lagta hai,
To pata chala, Allah (سُبْحَانَهُ وَتَعَالَىٰ) apni kayenaat ko, apne creation ko pesh kar rahe hain aur ghaur-o-fikr karnay ki dawat de rahe hain.
Iss se, ek aur baat bhi khul kar saamne aa gayee ke, iss deen par imaan lana, andha imaan lana nahi hai, reason it out, ghaur karo aur Allah ke wajood ki nishaniyon ko jaano. Convince ho jaao, phir iman le aao…
Yehi wajah hai ke, kayee log Islam me dakhil ho rahe hain, iss reasoning ki wajah se, jin sawalaat ke jawab doosre religions nahi de pa rahe hain, wo jawab iss Quran me aur Rasoolullah (صلى الله عليه وسلم) ki ahadith me maujood hai.
To,..., iss ghaur-o-fikr se kya hasil hoga?
Iss ka jawab aa raha hai,
Surah Baqarah ki 164wi ayat mein Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke,
Beshak, aasmano aur zameen ki takhleeq mein, raat aur din ke ek ke baad ek ke anay jane mein, aur unn kashtiyon mein jo darya’on mein logon ke faiday ki cheezen le kar chalti hain, aur uss pani mein ke jo Allah ne aasman se nazil kya hai, phir uss se zameen ko zinda kiya uss ki maut ke baad, aur har (qisam ke) haiwanat ke phailaane mein, aur hawaon ke chalaane me aur baadalon mein jo aasman aur zameen ke darmiyan muallaq ya suspended rehte hain, aqal walon ke liye yaqeenan nishaniyan hain.[12]
Surah Ra’ad ki doosri ayat mein farmaya ke, ye nishaniyan iss liye batayee ja rahi hain, takay tum apne paalne walay malik se milne ka yaqeen kar lo.
Toh ye sawal-o-jawab se, aur ghaur-o-fikr karne se kya ho raha?
Aakhirat per imaan mein izafa ho raha, Allah (سُبْحَانَهُ وَتَعَالَىٰ) se milne per yakeen badh raha hai.
Surah Jathiayah ki 12wi ayat mein farmaya ke,
Allah hi hai jis ne samandar ko tumhari khidmat mein laga diya taakay Uss ke hukum se kashtiyan iss mein chalein aur tum uss ka fazal talaash karo aur taakay tum shukar guzaar bano.
Toh Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki inn ayaat per ghaur-o-fikr karne se kya hota hai? Banda shukar guzaar ban jata hai.
Surah Al Imran ki 190wi ayat mein farmaya ke,
aasmano aur zameen ki paidaish mein aur raat aur din ke aane jane mein yaqeenan aqal walon ke liye nishaniyan hain.[13]
Phir aagay farmaya, jo log khaday huwe, baitthy huwe aur laytte huwe, har haal me, Allah ko yaad karte hain aur aasmano aur zameen ki takhleeq mein ghaur-o-fikar karte hain, aye hamaray paalne walay maalik! Aap ne yeh bekar me, paida nahi kya, Tu paak hai (aap, sab se badh kar hain) toh hamein dozak ki aag ke azab se bacha lijiye.[14]
Toh, ghaur-o-firk karnay ka kya natija nikla? kya faida huwa? Allah se Darnay bhi lage aur azab se bachnay ki dua bhi maang li.
Phir, Sahih Ibn Hibban ki hadith ka mafhoom hai ke,
Amma Aisha (رضي الله عنها) ne ek sawal ke jawab me farmaya ke, ek raat Rasool Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne mujh se farmaya: aye Aisha (رضي الله عنها) mujhe aaj ki raat, apne Rab ki ibadat kar lene do,
Amma Aisha, (رضي الله عنها) ne kaha : Allah ki qasam mujhe Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki sohbat pasand hai aur mujhe woh cheez pasand hai jo aap ko khush kare,
Phir Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) khaday huwe, Taharat ki, phir namaz mein khaday ho gaye aur ronay lagay yahan tak ke Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke gaal bheeg gaye,
aur Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) rote rahe yahan tak ke Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki darrhi tar ho gayi,
aur Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke ansoo zameen par girrne lage,
Ussi waqt Bilal (رَضِيَ ٱللَّٰهُ عَنْهُ) Rasool Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke paas Fajar ki namaz ka elaan karne aaye to Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko rotay huwe dekha, aur kaha ya Rasool Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) aap kyun ro rahe hain?
beshak Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne aap ko aglay aur pichle gunah karne se bacha liya hai.
Rasool Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya:
kya mein apne Rabb ka shukar guzar banda na banu?
iss raat mujh par ek aayat nazil huwi hai,
Aur halakat hai,…, uss ke liye jo iss ayat ko parrhta hai aur uss par ghaur-o-fikr nahi karta,
phir Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne Surah Al-Imran ki 190wi ayat ki tilawat farmayee,
“Beshak! aasmano aur zameen ki paidaish mein aur raat aur din ke aane jaane mein,…, yaqeenan aqal walon ke liye nishaniya hain" [15]
To kya pata chala? Ghaur-o-fikr karne se,
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke wajood ki, existence ki nishaniyan milti hai,
Banda Allah (سُبْحَانَهُ وَتَعَالَىٰ) ka shukar guzar ban jata hai,
Aakhirat per imaan aur yaqeen mein izafa hota hai,
Allah (سُبْحَانَهُ وَتَعَالَىٰ) se darnay bhi lagta hai aur azab se bachne ki dua bhi mangne lagta hai,
Aur agar ghaur-o-fikr nahi karange toh halakat hai, barbadi hai jaisa ke hadith mein hum ne suna.
Phir pichlay hafte humne jana ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) inn kafiron ko challenge kar rahe hai ke dekho aur talash karo ya, iss kayenaat mein dhoondho, tum ko koi shifag ya koi crack ya koi kami nazar aati ho toh batao.
Itna precision aur itna perfection hai ke, aage Allah (سُبْحَانَهُ وَتَعَالَىٰ) khud hi bata rahe hain ke tumhari nazar khali laut kar, nakaam hokar wapas aajayegi, tum iss mein koi nukhs nahi dhoondh paaoge.
Ye toh kafiron ki baat hogayi aur hum jo apne aap ko musalman honay ka dawa karte hain
kya iss azeem-us-shaan kayenaat per ghaur-o-fikr karne ki koshish bhi ki hai, ya kum-az-kum ghaur karne ke baare me socha bhi hai?
Haan ghaur-o-fikr karna shuru to kiya tha, jis ki wajah se Musalmaan Science ki hi nahi balke har field me aagay thay, phir humne ye ilm doosron tak pahunchaya, doosri qaume iss se faida utthane lagi,
Ab Aaj kal hamari ummat apne dimagh ko, aam taur par, araam dete hain, zyada ghaur-o-fikr ke kaamo se thakatay nahi, lekin phir bhi baaz log hain hamari ummat me, jo inn kamo ko anjaam dete hain. Jaisa ke, Germany me COVID-19 ke waqt Turkish origin ke, ek Miya aur Biwi ne announce kiya ke, wo mRNA technology ko istemaal karke jald vaccine bana sakte hain aur unn ki company BioNTech ne Pfizer ke saath collaborate karke ye vaccine tayyar kiya.[16] Issi liye uss ko Pfizer/BioNTech Vaccine kaha jata hai.
Surah Anfal ki 60wi ayat mein Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke;
Aur jahan tak ho sakay (fauj ki jama’at ke zor se) aur ghodon ko (Muqable ke) liye tayyar rakho, ya (dushman se) larrgnay ke liye tayyar raho...[17]
Iss ayat mein hukum hai ke tayyar raho….
Aur aisa lagta hai ye ek collective hukum hai, ek aadmi kitne ghode lekar khada reh sakta hai?
Balke, aaj ke daur mein ghodon ko lekar kaun si jung jeeti ja sakti hai?
Lafz-e-khail ka aam taur per ‘ghodon’ ya ‘horses’ ka tarjuma kiya gaya hai, yani ghodon ki company ya cavalry ke saath tayyar raho,
Lekin “Lafz-e-khail” jis root se bana hai, ussi se “khayal” ya “guman” bhi hai,
Aur lafz-e-rabat ke ek maanay, “measure” ke bhi aate hain,
yani “unn se larnay ke liye tayyar raho jitni taqat tum ikhatta kar sakte ho aur (tumharay) khayal ke mutabiq (ke tumharay dushmano ke paas ho sakta hai) taakay iss ke zariye Allah ke dushmano aur tumhare dushmano aur unn ke ilawa dosray logon ko khauf zada kar dein…”
Ghaur-o-fikr hi nahi karenge toh kya pata lagega ke dushmano ke paas kya tayyari hai?
Hum log toh bus, pani peetay hain aur Al-Hamdulillah tak nahi kehte, thoda soch lete ke ye pani aaya kahan se, aur agar khatam ho gaya toh kya karenge, jaise ki aaj duniya ke kayee sheharon mein peenay ka pani khatam ho raha hai.
World Resources Institute ki August 2023 ki report ke mutabiq, duniya ke 25 mulk jis me, jahan insaani abaadi ka ek chohthai, yani one-fourth population rehta hai, pani ki khillat se do chaar hain. Aur duniya ki aadhi aabadi kum-az-kum saal me ek mahina pani ki khillat ya water shortages se do chaar hote hain.[18]
Iss ghaur-o-fikr ke kaam me, hume koshish karna chahiye, jaisa ke Quran aur Ahadith se hume pata chalta hai.
Ab,…, ghaur-o-fikr ki baat chal rahi hai to, ek sawal ka jawab science-daan nahi de pa rahe hain ke, Big Bang se pehle kya tha?
Sab se pehli baat to ye hai ke, science sirf iss kayenaat ke baare me kuch hadd tak cheezen bayan kar sakti hai, kyun ke, wo iss kayenaat ki fitri cheezon ko, experiments ke zariye jaanch aur parakh kar, unn ka nateeja bayan kar sakti hai.
Iss kayenaat ke bahar kya hai, iss ki wazahat karna science ke dayere kaar me nahi hai, science ke scope me nahi hai.
To pata chala ke, science ki bhi kuch limitations hain, aur shayed yehi baat Bukhari ki uss hadith me thi, ke sitaaron ke paida kiye jaane ke maqasid kya hain. To jo baat science ke dayere se bahar hai, hum uss ko parrh to sakte hain, uss par ghaur bhi kar sakte hain,
Lekin uss ko maanenge nahi, jaise ke baaz science-daano ne iss sawal par comment kiya hai, aur unn ke mutabiq iss kayenaat ke wajood se pehle kuch bhi nahi tha, sab kuch Big Bang ke saath shuru huwa, uss se pehle kuch bhi nahi tha.
Aur ye kayenaat adam se wajood me khud ba khud aa gayee.
Ye kehna aisa hi hai, jaisa ke, maa ke paytt me jo bachha hai, wo ye samjhe ke, yehi uss ki duniya hai aur iss ke bahar kuch bhi nahi.
Issi liye Quran ne, Surah al-Anbiya ki 30wi ayat ko shuru hi iss sawal se kiya ke, “Kya inn kafiron ne nahi dekha, ke zameen aur aasmaan ek jutth thay aur humne inn ko alag alag kar diya…?”
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ko pata tha ke, Big Bang ko discover karne walay kafir hi honge, aur iss dariyaft ke baad, wo Allah (جل جلاله) ka hi inkaar kar denge.
To Big Bang se pehle kya tha?
Iss sawal ka jawab dene ke liye Quran aur Hadith me hume dekhna padega,
To kya kehte hain Quran aur Hadith, iss sawal ke baare me?
Chand ahadith ka mafhoom aa raha hai;
Bukhari ki ek lambi hadith, Yemen se kuch log aaye aur aap (صلى الله عليه وسلم) se sawal kiya ke, khilqat kaise shuru huwi, to aap (صلى الله عليه وسلم) ne farmaya,
“Sab se pehle, Allah (ربُّ الْعِزَّت) ki zaat thi aur kuch nahi tha,
Aur Uss ka Arsh pani par tha,
Aur Uss ne har cheez likh daali,
Aur aasmaano aur zameen ki takhleeq ki, unhe paida kiya…”[19]
Sahih Muslim ki hadith, Abdullah ibn Amr ibn al-’As se riwayat hai ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne aasmaano aur zameen ki takhleeq se pachaas hazaar saal pehle tamam khilqat ki taqdeer likh di thi, aur farmaya ke, uss ka arsh paani par tha.[20]
Tirmidhi ki hadith, Rasoolullah (صلى الله عليه وسلم) se poochha gaya ke, Tamam khilqat ki paidaish se pehle, Allah (عز وجل) kahan thay? Aap (صلى الله عليه وسلم) ne farmaya ke, Wo bohot hi buland badalon me tha, jis ki wajah se andhera chhaa jaata hai, uss ke neechay koi hawa na thi, aur na uss ke ooper koi hawa, aur Uss ne apna Arsh pani par banaya. Hadith ke rawiyon me Ahmad bin Mani’ kehte hain ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke sath kuch bhi nahi tha.[21]
Phir Abu Dawood ki hadith, farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Sab se pehli cheez jo Allah ne create kiya wo Qalam tha, jisay Uss ne hukum diya: Likho. Qalam ne poochha: Aye mere paalne walay malik kya likhoon? Allah (ربُّ الْعِزَّت) ne hukum diya ke, har cheez ki taqdeer likho jo kuch honay wala hai qiyamat ke aane tak. Agar koi iss se hatt kar (yani taqdeer par iman se hatt kar) marr gaya to wo mujh me se nahi [22]
Inn ahadith se hume ye pata chalta hai ke, aasmaano aur zameen ki takhleeq se pehle;
Sirf Allah (ربُّ الْعِزَّت) ki zaat thi,
Phir Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne Arsh ko banaya, jo paani par tha, tamam Qurani ayaat aur ahadith ko analyze karne se aisa samajh me ata hai ke, Arsh saari kayenaat ka capital hai, central control hai, jahan se instructions nikalti hain, process hoti hain aur wahin se saari kayenaat manage aur control hoti hai.
Agar Arsh ko hum ek hyper computer samjhe, kyun ke Super Computers iss duniya me istemaal ho rahe hain aur wo bohot slow hain,
Iss kayenaat ki har cheez ko control karne ke liye Super nahi, Hyper bhi nahi, Arsh Azeem chahiye, aur Allah (سُبْحَانَهُ وَتَعَالَىٰ) iss Arsh-e-Azeem ke Rabb hain, paalne wale malik hain.
Yahan hum iss behas me nahi parrhte ke, Allah ne sab se pehle kya banaya, Arsh ya paani ya qalam. Ye ek controversial subject hai aur iss par behas karke hume koi faida nahi hasil hoga.
Lekin aisa hume zaroor lag raha hai ke, Arsh chahiye tha saari cheezon ko manage aur control karne ke liye.
Aur jab Qalam se kaha gaya ke iss kayenaat ki taqdeer likhne ke liye, uss ne sab kuch likh dala jo kuch honay wala hai Qayamat ke aane tak. Aur humne pichle dars me iss ki jhalak dekh li ke kitne precision ki zaroorat thi aur Arsh ke zariye ye tamam cheezon ko control kiya gaya, to iss kayenaat ki taqdeer aur minute se minute detail tak likh di gayee, 10-43 of a second tak ki detail.
To jab ye tafseel likhi ja rahi thi, uss ko process kaun karega, meri nazar me, wo Arsh hi hai jo iss ko process kar sakta hai. Itna information kahin na kahin store to hona chahiye na, to Lauhim Mehfooz wo aisa database hai, jahan ye tamam information Mehfooz hai, securely stored hai.
Aasmano aur zameen ki takhleeq se 50 hazar saal pehle ye tafseel likh di gayee.
Aur iss kayenaat ko, aasmano aur zameen ko, kis ne paida kiya?
Iss ka jawab Quran-e-Majeed me, teen alag alag jagah par diya gaya;
Surah al-Baqarah me farmaya, Badee us-Samawati wa al-Ardh,[23] Urdu me Badee ka tarjuma “paida karne wala” kiya gaya hai jo durust ya accurate nahi hai,
Badee ke maane hain Originator, koi cheez wajood me nahi thi, uss ko pehli baar paida karne wala. Adam se wajood me laane wala, to create something from nothing. The Originator.
Yahan science fail ho jaati hai, kyun ke, wo ek jagah ye kehti hai ke Big Bang se pehle kuch nahi tha, aur doosri jagah ye kehti hai ke ye kayenaat khud ba khud wajood me aa gayee, by chance, to agar kuch bhi nahi tha aur ye sab kuch khud ba khud ho gaya, to sawal ye paida hota hai ke, did nothing create something, from nothing? Yahan atheists jawab nahi de sakte.
Asal jawab iss ka ye hai ke, jab kuch bhi nahi tha, to Allah ki zaat maujood thi aur uss Badee us-Samawati wa al-Ardh ne, pehli baar iss kayenaat ko adam se wajood me le aya.
Phir Surah al-An’am me farmaya, Fatir as-Samawati wa al-Ardh,[24] yahan bhi Urdu me Fatir ka tarjuma “paida karne wala” kiya gaya hai, ye bhi accurate nahi hai,
Fatir ke maane hain Initiator, iss root se Lafz-e-Iftaar bhi hai, iftar me hum kya karte?
Rozay khatam karne ke liye, Khana shuru karte, aur
To, rozay ko iftar ke zariye phaad diya jata hai, warna wo doosre din ke rozay me mil jayega,
To matlab kya huwa, Phaad kar paida karna shuru karna.
Ek aur matlab, Fatir ka ye bhi hai ke, fitrat ata karna - sirf paida kar diya nahi, apni khilqat ko fitrat bhi ata ki, sooraj ka kaam roshni aur garmi dena hai, badal ka kaam barish dena hai, paani hamari pyas bujhata hai aur thanda karta hai, har cheez ko dekhiye uss ki fitrat hai. Ye fitrat kis ne di, Allah (ربُّ الْعِزَّت) ne ata ki.
To inn aasmano aur zameen ko phaad kar unn ki shuruat ki, aur unhe fitrat ata ki,
Phir Surah al-An’am ki pehli ayat me farmaya, Khalaqa as-Samawati wa al-Ardh,[25] yahan bhi Urdu me Khaliq ka tarjuma “paida karne wala” kiya gaya hai, to aisa to nahi ho sakta ke, kisi zaban me teen alag alag alfaaz aaye, aur unn ka tarjuma ek hi ho, ye to sahih nahi hai.
Khaliq ke maane hain proportion karna, jo cheezen maujood hain unn ko istemaal karke doosri koi aur cheez banana. Quran me aata hai ke, Wa Laqad Khalaqa al-Insaana min Sulalatin min Teen, Aur humne Insaan ko mitti ke khulaase se paida kiya,[26] wa khalaqa al-jaanna min maariji min naar, aur Jinnaat ko banaya, aag ke sholay se, ya aag ki lapatt se.[27] To pehle mitti banayee aur phir uss se insaan banaya, to Khalaqa me ye material hona zaroori hai.
To Allah Tala, Badee ki haisiyat se , aasmaano aur zameen ko adam se wajood me le kar aaye, jo nahi tha wo banaya, jaisa humne pichle dars me kaha ke kuch bhi nahi tha, phir ek point universe bann gayee, jiss ki density aur temperature bohot zyada tha.
Phir Fatir ki haisiyat se, iss point universe me expansion shuru karwaya, wo phailne lagi, yahan tak ke Protons, Neutrons, Electrons banay. Inn ko fitrat ata ki, proton ko positive charge diya, neutrons ko neutral rakha aur electrons ko negative charge diya.
Phir Khaliq ki haisiyat se, Inn proton, neutron, electrons se alag alag elements banaye, iss se aasmaano aur zameen ko banaya.
Ye hai Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke kaarnaame, aur Ussi ki hai aasmaano aur zameen ki badshahat aur Wohi hai jo inn sab ko control kiye huwe hai.[28]
Aur inn me jo kuch hai, wo Allah (ربُّ الْعِزَّت) hi ka hai,[29]
Aasmaano aur zameen me jo kuch hai, wo jaanta hai,[30] yahan tak ke inn me jo ghaib ki cheezen hain, jo hume nahi dikhayee deti, wo bhi Allah (سُبْحَانَهُ وَتَعَالَىٰ) jaante hain,[31] aur ye sab kuch ek khuli huwi kitaab me darj hai, likha huwa hai, recorded hai.[32]
Ab iss ke aagay aur bhi bohot tafseel hai jo hum next Saturday In Sha Allah bayan karenge, to Yahan 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] Narrated Abu Huraira: A Bedouin came to the Prophet (ﷺ) and said, "Tell me of such a deed as will make me enter Paradise, if I do it." The Prophet (p.b.u.h) said, "Worship Allah, and worship none along with Him, offer the (five) prescribed compulsory prayers perfectly, pay the compulsory Zakat, and fast the month of Ramadan." The Bedouin said, "By Him, in Whose Hands my life is, I will not do more than this." When he (the Bedouin) left, the Prophet (ﷺ) said, "Whoever likes to see a man of Paradise, then he may look at this man." Narrated Abu Zur'a: From the Prophet (ﷺ) the same as above.
حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ، حَدَّثَنَا عَفَّانُ بْنُ مُسْلِمٍ، حَدَّثَنَا وُهَيْبٌ، عَنْ يَحْيَى بْنِ سَعِيدِ بْنِ حَيَّانَ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ أَعْرَابِيًّا، أَتَى النَّبِيَّ صلى الله عليه وسلم فَقَالَ دُلَّنِي عَلَى عَمَلٍ إِذَا عَمِلْتُهُ دَخَلْتُ الْجَنَّةَ. قَالَ " تَعْبُدُ اللَّهَ لاَ تُشْرِكُ بِهِ شَيْئًا، وَتُقِيمُ الصَّلاَةَ الْمَكْتُوبَةَ، وَتُؤَدِّي الزَّكَاةَ الْمَفْرُوضَةَ، وَتَصُومُ رَمَضَانَ ". قَالَ وَالَّذِي نَفْسِي بِيَدِهِ لاَ أَزِيدُ عَلَى هَذَا. فَلَمَّا وَلَّى قَالَ النَّبِيُّ صلى الله عليه وسلم " مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلَى رَجُلٍ مِنْ أَهْلِ الْجَنَّةِ فَلْيَنْظُرْ إِلَى هَذَا ". حَدَّثَنَا مُسَدَّدٌ، عَنْ يَحْيَى، عَنْ أَبِي حَيَّانَ، قَالَ أَخْبَرَنِي أَبُو زُرْعَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم بِهَذَا.
[5] Qatada said God most high created these stars for three purposes; He made them an adornment for the sky, missiles for the devils, and signs by which people find their way. If anyone explains them differently he makes a mistake, squanders what is allotted to him, and occupies himself with something he does not know.
Bukhari transmitted it without a full isnad. Razin’s version has, “occupies himself with what does not concern him, what he has no knowledge of, and what prophets and angels are incapable of knowing.” On the authority of ar-Rabi’* there is something to the same effect with the addition, “I swear by God that God has not set in a star anyone’s life, provision, or death. They are only speaking lies against God and attributing causes to the stars.”
قال البخاري في صحيحه، قال قتادة: (خلق الله هذه النجوم لثلاث: زينة للسماء، ورجوماً للشياطين، وعلامات يهتدى بها، فمن تأول غير ذلك أخطأ وأضاع نصيبه، وتكلف ما لا علم له به). البخاري في الصحيح (6/295)
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(خلق الله هذه النجوم...) هذا مأخوذ من القرآن: الأولى: زينة للسماء. قال تعالى: ﴿ ولقد زينا السماء الدنيا بمصابيح وجعلناها رجوماً للشياطين ﴾. وفي هذه الآية إشارة إلى أن النجوم في السماء الدنيا. الثانية: رجوماً للشياطين، أي لشياطين الجن الذين يسترقون السمع. قال تعالى: ﴿ وأنا كنا نقعد منها مقاعد للسمع فمن يستمع الآن يجد له شهاباً رصداً ﴾. الثالثة: علامات يهتدى بها، قال تعالى: ﴿ وألقى في الأرض رواسي أن تميد بكم وأنهاراً وسبلاً لعلكم تهتدون. وعلامات وبالنجم هم يهتدون ﴾. فقوله (علامات) أي دلالات على الجهات والبلدان ونحو ذلك، كما قال تعالى: ﴿ وهو الذي جعل لكم النجوم لتهتدوا بها في ظلمات البر والبحر ﴾.
[15] 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.
“…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).”
Reference: Sahih Ibn Hibban 620
Virtues of the Qur'an's Chapters and Verses 26
Chapter: A Special Āyah to Reflect Upon, Book: Virtues of the Qur'an's Chapters and Verses
[19] Narrated Imran bin Husain: I went to the Prophet (ﷺ) and tied my she-camel at the gate. The people of Bani Tamim came to the Prophet (ﷺ) who said “O Bani Tamim! Accept the good tidings.” They said twice, ‘You have given us the good tidings, now give us something” Then some Yemenites came to him and he said, “Accept the good tidings, O people of Yemem, for Bani Tamim refused them.” They said, “We accept it, O Allah’s Messenger (ﷺ)! We have come to ask you about this matter (i.e. the start of creations).” He said, “First of all, there was nothing but Allah, and (then He created His Throne). His throne was over the water, and He wrote everything in the Book (in the Heaven) and created the Heavens and the Earth.” Then a man shouted, “O Ibn Husain! Your she-camel has gone away!” So, I went away and could not see the she-camel because of the mirage. By Allah, I wished I had left that she-camel (but not that gathering).
[20] Abdullah bin ‘Amr bin al-‘As reported: I heard Allah’s Messenger (ﷺ) as saying: Allah ordained the measures (of quality) of the creation fifty thousand years before He created the heavens and the earth, as His Throne was upon water.
[21] Narrated Waki' bin Hudus: from his uncle Abu Razin who said: "I said: 'O Messenger of Allah! Where was our Lord before He created His creation?' He said: 'He was (above) the clouds - no air was under him, no air was above him, and He created His Throne upon the water.'" Ahmad [bin Mani'] said: "Yazid bin Harun said (regarding) the air - 'It means there was nothing with him."
[22] Ubadah b. al Samit said to his son: Son! You will not get the taste of the reality of faith until you know that what has come to you could not miss you, and that what has missed you could not come to you. I heard the Messenger of Allah (ﷺ) say: The first thing Allah created was the pen. He said to it: Write. It asked: What should I write, my Lord? He said: Write what was decreed about everything till the Last Hour comes. Son! I heard the Messenger of Allah (ﷺ) say : He who dies on something other than this does not belong to me.
Lafz-e-Razaqnahum ka maddah ya root (ر ز ق) hai, iss ke maane Humne jo unn ko diya. Razaqnahum, Lafz-e-Rizq ka construction hai, Rizq wo cheez hai jo zindagi ko barqarar rakta hai, Rizq sustains life,[12] Jaise;
Aur wohi to hai jiss ne aasmaano aur zameen ko 6 din me banaya, jab ke uss ka arsh paani par tha, taakay tum ko aazma kar dekhe ke tum me se kaun behtar amal karne wala hai,...[16]
Aaj hum kitni research ya tehqeeq kar rahe hain, iss baat ko jaannay ke liye ke, hum insaano se hatt kar kya koi aur makhlooq iss kayenaat me hai?
Ye kya zaroori hai ke Allah ki banayee huwi doosri makhlooq hum ko dikhe ya hamare equipment ya detector me pakde jaye?
Allah (سُبْحَانَهُ وَتَعَالَى) ne jo makhlooq banayee hai, unn ke baare me hume bata diya apni kitab me, aur kaha ke ghaib ki cheezon par iman lao,
Iman laane ke bajaye, hum dhoondne me lage huwe hain,
Allah ne insaan ko apni top class makhlooq banaya, aur uss ko aisa banaya ke, wo poori kayenaat ka jaiza le chuka hai, James Webb Telescope ke zariye, iss kayenaat ke shuru ke hisson ko tak aaj hum dekh sakte hain, apni aankhon se nahi balke infrared detectors ke zariye,
ye sab kuch rizq ka hissa hai, jo ilm Allah (سُبْحَانَهُ وَتَعَالَى) ne hume ata kiya, wo bhi rizq ka hissa hai.
Hum information ke liye bhooke hain, agar information exchange nahi karenge, to bhi hum zinda nahi reh sakte.
Do minute ke liye WhatsApp kaam karna band ho gaya to, duniya bhar me hungama ho gaya,
Ab ek website banaye, “Down Detector” ke naam se, ye batati hai ke pichle 24 ghanton me WhatsApp kaise chal raha hai? Iss website par aur bhi doosre zaroori apps waghaira ke baare me maloomaat hasil kar sakte hain.[17]
To pata chala ke iss kayenaat ke banane ka maqsad insano ki aazmaish hai, rizq ko kayee cheezon se jod diya gaya.
Phir;
Rizq kabhi daulat ke maano me istemaal huwa hai, kyun ke, daulat se hi zindagi ko qayem rakhne ke saman khareed sakte hain. Aur hume Quran me, hukum huwa hai ke daulat ko ghareebon par kharch karo, Allah ki raah me ya Allah ke khatir, jiss se ke ghareebon ki zindagi ko barqarar rakha ja sakay.[18]
Shaheedon ko[19] aur jannatiyon ko,[20] Rizq diya jata hai jaise ke iss duniya me Allah ne hume diya hai. Lafz-e-Rizq Quran me jin alfaaz se wabasta hai, wo hain;
Wo Allah hi hai jo Rizq ke zariye zindagi ko barqarar rakhta hai,[23] uss ki marzi hai wo kisi ko zyada deta hai, to kisi ko kum.[24] Kyun ke, “...Wallahu Khairu ar-Raziqeen”, aur Allah behtareen Rizq dene wala hai,[25] aur jo Rizq company ko ya employer ko milta hai, wo bhi Allah hi ka diya huwa hai, ussi me se to Rizq hume bhi milta hai.
Allah (سُبْحَانَهُ وَتَعَالَى) ke behtareen naamo me se ek naam, uss ki sifaton me se ek sifat, ar-Razzaq hai, Rizq dene wala.[26] Ab iss ko Rasoolullah (صلى الله عليه وسلم) ne kaisa samjhaya;
Aap (صلى الله عليه وسلم) ne farmaya ke, Koi shaks uss waqt tak nahi marta, jab tak ke uss ka rizq uss ke liye mukammal na ho jaye, lehaza uss ki talash me, yani rizq ki talash me sahih mamela istemaal karo.[27]
Ye hume kya karna chahiye – bataya ja raha hai,
Ek aur hadith me aap (صلى الله عليه وسلم) ne farmaya ke, Jo chahta hai ke uss ke rizq me farawani ho aur uss ki umar daraaz ho, usay chahiye ke rishtedaron se achhay taloqaat rakhe.[28]
Ek aur hadith me aap (صلى الله عليه وسلم) ne farmaya ke, Wo kamiyab ho gaya jo Islam qabool kar liya aur uss ko ek din bhar ka rizq de diya gaya aur wo content ho gaya, razi ho gaya, jo uss ke paas hai.[29]
Aap (صلى الله عليه وسلم) ne farmaya ke, jo mustaqil taur par, constantly isteghfar karta hai, Allah (سُبْحَانَهُ وَتَعَالَى);
uss ke liye har mushkil me se nikalne ka raasta bana dete hain,
uss ki har pareshani se najaat dete hain, aur
uss ko rizq dete hain, jahan se usay guman bhi nahi tha.[30]
Roze ki halat me agar koi ghalati se kha ya pee le, to aap (صلى الله عليه وسلم) ne farmaya ke, ye Allah ke Rizq me se tha, jo uss ne khilaya ya pilaya.[31]
Allah ne paanch cheezen insaan ki taqdeer me likh di hai;
Bilal (رَضِيَ ٱللَّٰهُ عَنْه) ek waqt Rasoolullah (صلى الله عليه وسلم) ke paas gaye, to wo Nashta kar rahe the, aap (صلى الله عليه وسلم) ne Bilal (رَضِيَ ٱللَّٰهُ عَنْه) ko khane ke liye bulaya to unhone kaha ke main roza hoon. To aap (صلى الله عليه وسلم) ne farmaya;
Hum apna rizq kha rahe hain, lekin iss se behtar rizq Bilal ko jannat me milega.
Aye Bilal kya tum ko maloom hai ke roza rakhne wale ki haddiyan Allah ki tasbeeh karti hain aur farishte uss ke liye dua-e-maghfirat karte hain, jab rozedaar ke atraaf log khana khaate hain.[33]
Aaj nayee research bata rahi hai ke, jo log hafte me do din roza rakhte hain, ya intermittent fasting karte hain, unn me hormonal imbalance nahi hota,
Ye khaas taur par auraton me jo menopaus ke baad unn me hormonal imbalance ho jata hai, jiss ki wajah se haddiyan kamzor ho jaati hain.
Motapa, rozon se control kiya ja sakta hai, aur arthritis jaisi haddiyon se mutalliq bimari ko roka ja sakta hai.[34]
Ye baat hamare nabi ne 1444 saal pehle bata di, iss hadith ke zariye ke rozedaar ki haddiyan Allah ki tasbeeh bayan karti hain.
Ek lambi hadith me aya hai ke, aap (صلى الله عليه وسلم) jab ek muhim se laute to ghar me dekha ke ek carpet latka hai jis par tasweer thi, aap (صلى الله عليه وسلم) ne farmaya ke, “Allah ke diye huwe rizq me se, pathar aur mitti ko kapde pehnane ka hukum hume nahi mila hai”, amma Aisha farmati hain ke, phir uss carpet ko pharrh kar takiya bana liya gaya.[35]
Ek Hadith-e-Qudsi hai, jiss me Allah ne apni izzat aur jalal ki qasam khayee aur kaha ke, Main iss duniya se kisi ko jab tak nahi nikaalta, jiss ko mujhe maaf karna hota hai, jab tak ke uss ki gardan me maujood har gunah ko takleef ke zariye yani uss ke jism me bimari aur rizq me tangi ke zariye khatam na kar doon.[36]
Kayee log rizq aur ilm ko jodte hain, wo ye samajhte hai ke, jo rizq per conditions apply hote hain wohi ilm per bhi apply hote hain,
To rizk ka maamla kya hai?
Hum yani Allah (سُبْحَانَهُ وَتَعَالَى) jiss ka chahta hai uss ka rizq farakh kar deta hai aur jiss ka chahta hai tang ya napa-tula kar deta hai,[37]
Ilm ka maamla kya hai?
Jis ko Hum yani Allah (سُبْحَانَهُ وَتَعَالَى) khair ata karna chahte hain, uss ko hum Deen ki samajh dete hain, Quran aur Hadith ki understanding dete hain.[38]
[27] Yahya related to me from Malik that he heard that this was said "No one will die until his provision is completed for him, so behave correctly in your seeking it."
[28] Anas (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, "He who desires ample provisions and his life be prolonged, should maintain good ties with his blood relations". [Al-Bukhari and Muslim].
وعن أنس رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: " من أحب أن يبسط له في رزقه، وينسأ له في أثره، فليصل رحمه" ((متفق عليه)).
[29] 'Abdullah bin 'Amr bin Al-'as (May Allah be pleased with them) reported: Messenger of Allah (ﷺ) said, "Successful is the one who enters the fold of Islam and is provided with sustenance which is sufficient for his day's needs, and Allah makes him content with what He has bestowed upon him." [Muslim].
-وعن عبد الله بن عمرو بن العاص رضي الله عنهما ، أن رسول الله صلى الله عليه وسلم قال : " قد أفلح من أسلم ، وكان رزقه كفافا ، وقنعه الله بما آتاه " ((رواه مسلم )).
[30] Ibn 'Abbas (May Allah be pleased with them) said: The Messenger of Allah (ﷺ) said, "If anyone constantly seeks pardon (from Allah), Allah will appoint for him a way out of every distress and a relief from every anxiety, and will provide sustenance for him from where he expects not." [Abu Dawud].
وعن ابن عباس رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : “من لزم الاستغفار ، جعل الله له من كل ضيق مخرجاً ومن كل هم فرجاً، ورزقه من حيث لا يحتسب" رواه أبو داود.
[32] Abud Darda' reported God’s messenger as saying, “God has preordained five things for every man He has created: his period of life, his action, his lying down, his moving about, and his provision.” Ahmad transmitted it.
[33] Buraida said that once when Bilal went in to visit God’s messenger while he was having his morning meal he invited him to join him, and when Bilal replied that he was fasting, he said, “We are eating our provision and Bilal’s superior provision is in paradise. Did you know, Bilal, that the bones of one who fasts extol God and that the angels ask forgiveness for him as long as people eat beside him?” Baihaqi transmitted it in Shu'ab al-iman.
[35] Narrated Abu Talhat al-Ansari: I heard the Prophet (ﷺ) say: The angels do not enter a house which contains a dog or a picture. Zaid b. Khalid al-Juhani said to Sa'id b. Yasar al-Ansari, the transmitter of this tradition: Go with me to 'Aishah, Mother of Faithful, so that we ask about it. So we went and said to her: Mother of Faithful, Abu Talhah has transmitted to us a tradition so-and-so. Have you heard the Prophet (ﷺ) mentioning that ? She replied: No but I tell what I saw him doing. The Messenger of Allah (ﷺ) went on an expedition and I was waiting for his return. I got a carpet which I hung as a screen on a stick over the door. When he came I received him and said: Peace be upon you, Messenger of Allah, His mercy and His blessings. Praise to be Allah Who gave you dominance and respect. Then he looked at the house and saw the carpet; and he did not respond to me at all. I found (signs of) disapproval in his face. He then came to the carpet and tore it down. He then said: Allah has not commanded us to clothe stones and clay out of the sustenance He has given us. She said: I then cut it to pieces and made two pillows out of it and stuffed them with palm fibre, and he did not disapprove of it to me.
[36] Anas reported God’s messenger as stating that the Lord who is glorious and exalted says, "By my might and glory, I will not take out of the world anyone I intend to forgive till I get payment for every sin which hangs on his neck by illness in his body and scarcity in his provision.” Razin transmitted it.
[38] Mu’awiyah reported: The Messenger of Allah, peace and blessings be upon him, said, “To whomever Allah wills goodness, He grants him understanding of the religion.” Source: Ṣaḥīḥ al-Bukhārī 71, Ṣaḥīḥ Muslim 1037. Grade: Muttafaqun Alayhi (authenticity agreed upon) according to Al-Bukhari and Muslim.
عَنْ مُعَاوِيَةَ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه و سلم مَنْ يُرِدْ اللَّهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ - 71 صحيح البخاري كتاب العلم باب من يرد الله به خيرا يفقهه في الدين - 1037 صحيح مسلم كتاب الزكاة باب النهي عن المسألة
Lafz-e-Salaat ya Lafz-e-Salli ka root ya maddah (ص ل و) hai, iss ki tafseel humne Surah al-Kauthar me sunn chuke hain, lekin kyun ke, kaafi din ho gaye to iss ko ek baar phir se dohra lenge, kyun ke, yahan ye lafz salat ko qayem karne ke maano me aya hai, jisay samajhna zaroori hai.
Shuaib (عَلَيْهِ ٱلسَّلَامُ) ka apni qaum ko paigham ye tha ke, “Aye meri qaum! Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki ibadat karo, jiss ke siway koi supreme authority nahi iss kayenaat me…”[68] Iss dawat ke jawab me unn ki qaum ne sawal kiya ke, Aye Shuaib (عَلَيْهِ ٱلسَّلَامُ), kya tumhari salat, ye sikhati hai ke hum uss ko chhorrh dein jo hamare baap-dada jis ki ibadat karte the?[69] Yahan lafz-e-salat ka matlab ye samajh me aata hai ke, Shuaib (عَلَيْهِ ٱلسَّلَامُ) ke ibadat karne ka tareeqa, alag tha butthon ki ibadat ke tareeqe se.
To lafz-e-salat ka matlab Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki ibadat karne ka official, formal aur approved Amal.
Quran me Surah Al Baqarah ki 116wi ayat me, Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke, Kayenat me jo bhi hai, wo Allah (سُبْحَانَهُ وَتَعَالَىٰ) ka farmabardar hai,[70] wo sab uss ke saamne sajde me jhuk jaate hain[71] aur uss ki tasbeeh karte hain.[72] Hum bhi Salat ada karte hain, Namaz parrhte hain, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke ahkamat ki pabandi aur uss ki ita’at karte huwe,[73] Namaz me hum sajda karte hain,[74] uss ki tasbeeh karte huwe, Subhana Rabbiyal Alaa kehte hain.[75] Quran me Allah (سُبْحَانَهُ وَتَعَالَىٰ) Surah Noor ki 41wi ayat me farmate hain ke, Kayenaat ki har cheez ko uss ki salaat aur tasbeeh ka pata hai.[76] Yahan se Salaat ka matlab ye samajh me ata hai ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke saamne jhukne ka tareeqa, jiss me uss ke ahkamaat par amal karne me masroof ho jana. Tasbeeh - Sabaha se hai, aur Sabhan - masroof rehne ko kehte hain.[77]
Salat ya Salawat aur iss ke madde se bane alfaz ka matlab, Rahmat bhi hai.[78] To Salat kya hai - Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki ibadat ke liye, uss ki rahmat to talab karte huwe, jazbati, zehni aur jismani taur par submit karne ka, ba-qaida formal tareeqay ko salat kehte hain.
Hume Quran ke zariye hukum huwa hai ke, apni salat ki nigrani kare, apni namazon ko monitor kare,[79] mustaqil taur par namaz ki pabandi karna,[80] aur apne logon ko, ghar walon ko aur mutalliqeen ko, namaz ka hukum dena,[81] aur Juma ki namaz ke liye baqaida pabandi se shamil hona,[82] aur jungo me namaz ko chhoti kar dena.[83] Salat ya namaz Allah (سُبْحَانَهُ وَتَعَالَىٰ) ko yaad karne ke liye qayem karna hai,[84] apni awaz ko neechi ya passt rakhna[85] aur waqt par ada karna,[86] wazu karne ke baad.[87] Ibrahim (عَلَيْهِ ٱلسَّلَامُ) ne dua ki ke, wo aur unn ki aulad namaz qayem karne wale bane.[88] Yahan batayee huwi har ek baat Quran se sabit hai, 10 references maujood hai, agar koi dekhna chahta hai to mujh se maang le. To Quran se sabit ho gaya ke namaz ya salat ek ritual bhi hai.
Salat ke qayem karne ke saath jo cheezen wabasta hain;
Ab jo ahadith Salat par ayee hain wo behisab hai, tamam ahkamat hain Namaz ya Salat ko qayem karne ke mutalliq jis me, wazu karne se le kar kaunsi namaz kitni hai, kab parrhni hai, kahan parrhni hai, kaise parrhni hai ye saari detail ahadith me hai, yahan kuch points me summary bayan ki ja rahi hai:
Pehli baar jab namaz ka hukum aya to wo do rakat thi, uss ke baad do rakat safar ki namaz bana di gayee aur rihayesh ke muqaam par namaz chaar rakat kar di gayee.[119]
Sab se mushkil tareen Ibadat ek Munafiq ke liye, Isha aur Fajr ki namaz hai aur agar unhe pata hota inn namazo ke ajar ka to wo masjidon ko ghutno ke bal rengte huwe aate.[120]
Uss shaks ki namaz jo akela jamat ki aakhri saff me khada hai, qabool nahi hoti.[121]
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne munadi karwayee, ke namaz jamat se parrho.[122]
Tamam tareef uss Allah ke liye jo ek hai aur Salat aur Salam, yani peace and blessings, ho unn par jis ke baad aur koi nabi aane wale nahi hain (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ).[123]
Jab namaz ki jamat khadi ho jaye, to phir farz ke alawa koi aur namaz nahi parrhni chahiye.[124]
Jamat ke saath namaz parrhna 27 darje behtar hai akele namaz parrhne se.[125]
Masjid-e-Nabawi (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) me namaz parrhna ek hazar gunah behtar hai, kahin aur namaz parrhne se, siway Masjid-al-Haram ke jo Makkah me hai, jiss ka sawab 100 gunah zyada hai masjid-e-Nabawi ke muqable. Matlab 1 lakh namazon ka sawab hai Masjid-al-Harm me namaz parrhne par;[126]
Tum me se har ek namaz ki halat me ho, jab tak ke namaz uss ko masjid me roke rakhegi, koi aur cheez uss ko, apne ghar wapas hone se rok nahi sakti, siway namaz ke - tab tak namaz ki halat me hai, Aisa Allah (سُبْحَانَهُ وَتَعَالَىٰ) consider kar rahe hain.[127]
Agar koi ghulam apne Malik ko chhorrh kar bhaag jaye, to uss ki namaz qabool nahi hogi, ek aur hadith me aya hai ke, agar wo ghulam ye samajhta hai ke uss ne sahih kaam kiya hai to ye kufr hai;[128]
Hum samajh rahe hain ke, duniya ke muamelaat deen se alag hai, aisa bilkul bhi nahi hai,
Har ek cheez hamare deen ka hissa hai, uss par ahkamat hain,
Business ko hum deen se alag samajh rahe hain, kaise ho sakta hai ye?
Seerat bhari padi hai business se, iss ko kaise alag karoge?
Ek bande aur kufr ke beech, namaz ka tark karna, abandon kar dena, chhorrh dena hai.[129]
Ek aur hadith me farmaya ke, Iman aur Kufr ke beech, namaz ka tark kar dena hai.[130]
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke inteqaal ke baad, kuch log zakat dene se inkar kare, to Abu Bakr Siddique (رَضِيَ ٱللَّٰهُ عَنْهُ) unn se jung ke liye tayyar ho gaye, aur aap ne kaha ke, jo koi namaz aur zakat me farq karega main uss se jung karoonga, ye Quran ka hukum hai ke Zakat Ameeron par farz hai, jo koi uss ko chhorrh dega uss ne kufr kiya, chahe wo ek rassi ka chhota sa tukda hi kyun na ho, jo wo Allah ke Rasool (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko dete the, aur ab dene se inkar kar rahe hain, to main uss se jung karoonga.[131]
Jab farz namaz ka waqt ho jaye, aur ek Musalman wazu kare, ruku aur sujood sahih tareeqe se kare, aisi namaz uss ke pichle gunaho ka kaffara ban jaati hai, jab tak ke wo koi kabeera gunah na kare, aur ye hamesha ke liye lagoo rahega.[132]
Namaz ka waqt ho jaye aur khana dastar par ho to, pehle aram se kha lena chahiye, uss ke baad namaz parrhna chahiye, aur iss me jaldi nahi karna hai, aur agar toilet jaane ki zaroorat pesh ayee aur iqamat ho rahi ho to pehle farigh ho, phir wazu kare aur namaz parrhe, iss me bhi jaldi nahi karna chahiye.[133]
Agar koi namaz parrhna bhool jaye to uss ko ada kar le, jab yaad aa jaye, iss ka koi kaffara nahi, iss ke siway ke, namaz ko yaad aane par ada kar le.[134]
Inteqal se pehle Allah ke Rasool (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke aakhri alfaz the, Salat, Salat, aur apne ghulamo ke baare me Allah se daro.[135]
Muttaqeen ki doosri sifat kya hai;
…وَ يُقِيۡمُوۡنَ الصَّلٰوةَ…
Aur wo Salat, Namaz Qayem karte hain
Salat ya Namaz ka amal, uss ka masnoon tareeqa, uss ki jagah, uss ke auqat par ada karne ka intezaam. Ye ritual, ye tareeqa zaroori hai kyun ke ye Rasoolullah (صلى الله عليه وسلم) se sabit tareeqa hai, jo masjid ki jamat se wabasta hai. Musalmano ki koi aur jamat nahi, balke yehi masjid ki jamat tamam musalmano ko ek ittehad me baand sakti hai. Quran par amal karna hamare liye farz hai, humne Quran ke zariye ye sunn liya ke namaz ek ritual hai.
Iss ko khatam karne ke liye, tehreek chalayee ja rahi hai, takay ye ritual, ye tareeqa jo Rasoolullah (صلى الله عليه وسلم) ne bataya hai, uss ko khatam kar diya jaye. Jiss ki wajah se ek group nikla hai musalmano me jo sirf Quran se namaz ka tareeqa bana liye hain, to nateeje me kya huwa;
1444 saal se namaz ka tareeqa ek hi hai, jo Rasoolullah (صلى الله عليه وسلم) ka bataya huwa tareeqa, iss me jo farq nazar aata hai, wo asal me farq nahi hai, jo Allah ke Rasool (صلى الله عليه وسلم) ne jo lachak di hai ussi lachak ke nateeje me thoda bohot, minor farq hai.
Namaz ki rakaton me farq nahi, ruku me sujood me farq nahi
5 waqt ki namaz sab parrhte hain,
Jamat ke aukaat me farq nahi, jo range Rasoolullah ki batai huwi hai, ussi me tamam jamatein ho jaati hain,
Farz namaz ke liye masjid me jama hona hai, har koi manta hai,
Imamat Mard karega, ye tai hai,
Har ek ka tareeqa Rasoolullah (صلى الله عليه وسلم) se sabit hai. Kum-az-kum, Daif hadith to maujood hai.
Jo ahadith ka inkaar karte hain, Unn ki jamat me hi kayee tareeqe hain, namaz ke liye;
Pehla, Kayee log to namaz hi nahi parrhte, aur jo parrhte hain unhe nahi maloom jama kahan hona hai? Ye log samajhte hain ke, community center hona chahiye. To masjid se door kar diye.
Doosra, Kisi bhai ne, yoga ke dhyan-asan me baitth kar, meditation kar rahe the, jab unn se poochha gaya to kaha ke main, Namaz parrh raha tha, Ye Musalmano ka tareeqa to nahi hai, Qul haatu burhanakum inn kuntum sadiqeen. Agar tum sachhe ho to daleel pesh karo.
Teesra, Kisi bhai ne kaha, do rakat namaz hai unn ke paas, aur
Chohta, Kisi aur bhai ne kaha ke, Quran ke hisab se ek hi rakat hai namaz me. Jo namaz-e-khauf ka description Quran me aya hai, wo uss ko asal namaz samajh rahe hain. Aur kuch saal pehle ye baat mash’hoor huwi thi ke, ek aurat imamat ke liye khadi ho gayee aur khitabat bhi wo kar rahi thi,
Allah ke Rasool ki sunnat ko chhorrhenge aur ahadith ka inkaar karenge to bhatak jaoge.
[119] Narrated 'Aishah (RA) that when the Salat (prayer) was first prescribed, it consisted of two Rak'at. Afterwards, the prayer during travelling was confirmed (as two Rak'at), while the prayer at the place of residence was completed (as four Rak'at). [Agreed upon].
[120] Narrated [Abu Hurairah (RA)]: Allah's Messenger (ﷺ) said: "The most burdensome prayers for hypocrites are the 'Isha' and the Fajr prayers and if they knew what (rewards) these (prayers) contain, they would have come to them (in the mosques), even though they had to crawl on their knees." [Agreed upon].
[121] Ibn Hibban reported this from Talq [bin 'Ali (RA)]: "The prayer of a person who prays alone behind the row is not accepted.
وَلَهُ عَنْ طَلْق ٍ 1 { لَا صَلَاةَ لِمُنْفَرِدٍ خَلْفَ اَلصَّفِّ }2 . 1 - كذا الأصل، وهو وهم كما سيأتي. 2 - صحيح. رواه ابن حبان (2202)، عن علي بن شيبان، قال: قدمنا على رسول الله صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ، فصلينا خلف رسول الله صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ، فلما قضى رسول الله صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ، صلاته إذا رجل فرد، فوقف عليه نبي الله صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ، حتى قضى الرجل صلاته، ثم قال له نبي الله صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ: "استقبل صلاتك، فإنه لا صلاة لفرد خلف الصف". وأما قول الحافظ: "عن طلق" فهو وهم منه رحمه الله.
Reference: Anas (RA) said that he heard the Prophet (ﷺ) say: "That I sit with people remembering Almighty Allah from the morning (Fajr) prayer until sunrise is more beloved to me than freeing four slaves from among the Children of Isma'il. That I sit with people remembering Allah from the afternoon ('Asr) prayer, until the sun sets, is more beloved to me than freeing four slaves from among the Children of Isma'il." This was reported by Abu Dawud (no. 3667). Al-Albani graded it good in Sahih Abu Dawud 2/698.
[124] Abu Hurairah (May Allah be pleased with him) said: The Prophet (ﷺ) said, "When the Iqamah is called, no prayer should be performed except the obligatory prayer." [Muslim].
عن أبي هريرة رضي الله عنه عن النبي صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ قال: "إذا أقيمت الصلاة، فلا صلاة إلا المكتوبة" ((رواه مسلم)).
[125] Ibn ‘Umar reported God’s Messenger as saying, “Prayer said in a congregation is twenty-seven degrees more excellent than prayer said by a single person.” (Bukhari and Muslim.)
[126] Ibn Az-Zubair (RAA) narrated that the Messenger of Allah (ﷺ) said: "Offering prayer in my mosque (in Madinah) is better than one thousand prayers elsewhere, save for those offered prayer in al-Masjid al-Haram (in Makkah). And prayer offered in al-Masjid al-Haram is better than prayer offered in my mosque by one hundred prayers." Related by Ahmad and Ibn Hibban graded it as Sahih.
[127] Abu Huraira reported the Messenger of Allah (ﷺ) as saying: Everyone among you is constantly in prayer so long as the prayer detains him (for this noble objective) and nothing prevents him to return to his family but the prayer.
[128] Jarir bin Abdullah (May Allah be pleased with him) said: The Prophet (ﷺ) said, "When the slave runs away from his master, his Salat (prayer) will not be accepted." [Muslim].
Another narration is: "He is guilty of disbelief (i.e., in case he believes in the lawfulness of doing so)."
وعنه عن النبي صلى الله عليه وسلم : "إذا أبق العبد، لم تقبل له صلاة " ((رواه مسلم)) . وفي رواية: "فقد كفر " .
[129] Jabir reported God’s Messenger as saying, “What lies between a man and infidelity is the abandonment of prayer.” This means that when a man does not make it his practice to observe the prayer he is no longer a Muslim. Muslim transmitted it.
Buraida reported God’s Messenger as saying, “The covenant between us and them is prayer, so if anyone abandons it he has become an infidel.” Ahmad, Tirmidhi, Nasa’i and Ibn Majah transmitted it.
‘Abdallah b. Shaqiq said that the companions of God’s Messenger did not consider the abandonment of any good deeds but prayer to be infidelity. Tirmidhi transmitted it.
وَعَن عبد الله بن شَقِيق قَالَ: كَانَ أَصْحَابُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَرَوْنَ شَيْئًا مِنَ الْأَعْمَالِ تَركه كفر غير الصَّلَاة. رَوَاهُ التِّرْمِذِيّ
[131] Abu Hurairah (May Allah be pleased with him) reported: When the Messenger of Allah (ﷺ) passed away, Abu Bakr (May Allah be pleased with him) was appointed as his successor (caliph). Amongst the Arabs some men apostatised. Abu Bakr (May Allah be pleased with him) resolved to fight them. 'Umar bin Al-Khattab (May Allah be pleased with him) said to Abu Bakr: "How can you fight them when the Messenger of Allah (ﷺ) has declared: 'I have been commanded to fight people till they testify La ilaha illallah (there is no true god except Allah); and if they do it, their blood (life) and property are secured except when justified by law, and it is for Allah to call them to account." Upon this Abu Bakr (May Allah be pleased with him) said: "By Allah, I would definitely fight him who makes distinction between Salat and the Zakat, because it is an obligation upon the rich to pay Zakat. By Allah I will fight them even to secure the piece of rope which they used to give to the Messenger of Allah (ﷺ)." 'Umar (May Allah be pleased with him) said: "I realized that Allah opened the heart of Abu Bakr (May Allah be pleased with him) for fighting those who refused to pay Zakat, and I fully recognized that Abu Bakr
عن أبي هريرة رضي الله عنه، قال: لما توفي رسول الله، وكان أبو بكر، رضي الله عنه، وكفر من كفر من العرب، فقال عمر رضي الله عنه: كيف يقاتل الناس وقد قال رسول الله صلى الله عليه وسلم : "أمرت أن أقاتل الناس حتى يقولوا لا إله إلا الله، فمن قالها، فقد عصم مني ماله ونفسه إلا بحقه وحسابه على الله" ؟! فقال أبو بكر: والله لأقاتلن من فرق بين الصلاة والزكاة، فإن الزكاة حق المال. والله لو منعوني عقال كانوا يؤدونه إلى رسول الله صلى الله عليه وسلم، لقاتلتهم على منعه، قال: عمر رضي الله عنه: فوالله ما هو إلا أن رأيت الله قد شرح صدر أبي بكر للقتال، فعرفت أنه الحق. ((متفق عليه)) .
[132] 'Uthman bin 'Affan (May Allah be pleased with him) reported: I heard Messenger of Allah (ﷺ) saying, "When the time for a prescribed Salat is due and a Muslim performs its Wudu' and its acts of bowing and prostration properly, this Salat will be an expiation for his past sins, so long as he does not commit major sins, and this applies for ever." [Muslim].
وعن عثمان بن عفان رضي الله عنه قال: سمعت النبي صلى الله عليه وسلم يقول: "ما من امرئ مسلم تحضره صلاة مكتوبة فيحسن وضوءها وخشوعها وركوعها إلا كانت كفارة لما قبلها من الذنوب مالم تؤتَ كبيرة وذلك الدهر كله" ((رواه مسلم)).
[133] 'Aishah (May Allah be pleased with her) said: I heard the Messenger of Allah (ﷺ) saying, "No Salat (prayer) should be performed when the food has been served, nor should it be performed when a person is in need of relieving himself." [Muslim].
عن عائشة رَضِيَ اللهُ عنها، قالت: سَمِعْتُ رسولَ الله - صلى الله عليه وسلم - يقولُ: "لا صَلاَةَ بِحَضْرَةِ طَعَامٍ، وَلاَ وَهُوَ يُدَافِعُهُ الأَخْبَثَانِ". ((رواه مسلم))
He reported God’s Messenger as saying, “When one of you is served with his supper and the time for prayer comes, he should first have his supper and not hasten till he has finished it.” When Ibn ‘Umar’s food was served and the time for prayer came, he did not go to the prayer till he finished it; and he could hear the imam’s recitation. (Bukhari and Muslim.)
Narrated 'Aishah (RA) in another narration of it from Muslim: I heard Allah's Messenger (ﷺ) said: "No Salat (prayer) can be (rightly offered) with food brought (before the worshiper) or when he is resisting the urge to relive himself of the two filths (i.e. urine and feces)."
وَلَهُ : عَنْ عَائِشَةَ -رَضِيَ اَللَّهُ عَنْهَا- قَالَتْ : سَمِعْتُ رَسُولَ اَللَّهِ - صلى الله عليه وسلم -يَقُولُ : { لَا صَلَاةَ بِحَضْرَةِ طَعَامٍ , وَلَا هُوَ يُدَافِعُهُ الْأَخْبَثَانِ } - صحيح . رواه مسلم (560) وفي الحديث قصة لا بأس من ذكرها . قال ابن أبي عتيق : تحدثت أنا والقاسم عند عائشة -رضي الله عنها- حديثا . وكان القاسم رجلا لحانة . وكان لأم ولد فقالت له عائشة : ما لك لا تحدث كما يتحدث ابن أخي هذا ؟ أما إني قد علمت من أين أوتيت . هذا أدبته أمه وأنت أدبتك أمك . قال : فغضب القاسم وأضب عليها . فلما رأى مائدة عائشة قد أتي بها قام . قالت : أين ؟ قال : أصلي . قالت : اجلس . قال : إني أصلي . قالت : اجلس غدر ! إني سمعت رسول الله -صلى الله عليه وسلم- : - الحديث. و"الأخبثان" هما : البول والغائط .
Narrated Ibn `Umar: The Prophet (ﷺ) said, "If anyone of you is having his meals, he should not hurry up till he is; satisfied even if the prayer has been started."
[134] Qatada reported from Anas b. Malik that the Messenger of Allah (ﷺ) said: He who forgets the prayer should say it when he remembers it, there is no explation for it, except this. Qatada said: (Allah says)" And observe prayer for remembrance of Me"
[135] 'Ali reported that the last words of the Prophet, may Allah bless him and grant him peace, were: "The prayer! The prayer! Fear Allah concerning your slaves!"
Lafz-e-Ghayb ka maddah ya root (غ ي ب) hai, jiss ke maane English me kahenge Unseen, jo na dikhta ho, jo nazron se aujhal ho. Iss ka opposite kya hai, jo dikhta hai, Seen.
Allah (سُبْحَانَهُ وَتَعَالَى) ka ilm inn dono ka ehata karta hai, kyun ke, Allah (سُبْحَانَهُ وَتَعَالَى) “Aalimi al-Ghaybi wa ash-Shadah” hai.[48] Jin cheezon par hamara Iman hai, wo Quran ko chhorrh kar sab ghayb me hai;
Allah ko hum dekh nahi sakte, wo hamare liye ghayb hain,
Tamam Nabiyon, Rasoolon aur Rasoolullah (صلى الله عليه وسلم) ka inteqaal ho gaya hai, inn sab par aur aap (صلى الله عليه وسلم) par hamara Iman hai, wo hamare liye ghayb hai,
Farishte jo Allah ki makhlooq hain, jo hume dikhte nahi hain, unn par hamara Iman hai, wo hamare liye ghayb hai,
Allah ki bheji huwi kitabein, Quran ko chhorrh kar, Taurait, Injeel, Zaboor, waghairah ab unn ki asli halat me nahi hai, unn par hamara Iman hai, wo hamare liye ghayb hai,
Aakhirat ke din par, hamara Iman hai, wo abhi aya nahi hai, wo hamare liye ghayb hai.
Maazi ya Past jo chala gaya[49] aur Mustaqbil ya future jo abhi aya nahi,[50] hamare liye ghayb hai. Wo tamam cheezen jo haal ya Present me hai, lekin hamari aankhon se aujhal hain, jo hume dikh nahi rahi hai, jaisa ke ye deewar ke peeche kya hai, ya jo hamari samajh se bahar hai, ye sab kuch ghayb hai.[51] Inn maano par jo ahadith ayee hain;
Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) ki ek lambi riwayat hai, jiss me aap ne farmaya “...jo koi ye kahe ke Rasoolullah (صلى الله عليه وسلم) ne ghayb ko dekha hai, wo jhoota hai, kyun ke, Allah ne Quran me farmaya ke, “لاَ يَعْلَمُ الْغَيْبَ إِلاَّ اللَّهُ”, Allah ke siway ghayb ko koi nahi jaanta[52].[53]
Ek Hadith me aap (صلى الله عليه وسلم) se poochha gaya ke aurat kin kapdo me namaz parrh sakti hai, to aap ne farmaya ke, aise kapde jo uss ke pairon ko chhupa de, iss ki Arabi me “إِذَا غَيَّبَ ظُهُورَ قَدَمَيْهَا” aya hai.[54]
Phir Lafz-e-Ghayb ke maane kisi ki ghair maujoodgi bhi hoti hai.[55] Inn maano par jo ahadith aayee hain,
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, jo koi apne gharon se lambe arsay se door the, yane gharon me maujood nahi the, wo apne gharon me raat ke waqt na dakhil hon.[56]
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Jab kabhi ek Musalman apne Muslim bhai ke liye, uss ki ghair maujoodgi me dua karta hai, to Farshte kehte hain ke, “Tumhare liye bhi ye dua qabool ho”[57]
Ek aur hadith me aya hai ke, agar koi Musalman, apne bhai ki ghair maujoodgi me uss ki izzat ka difa kare, to Allah (سُبْحَانَهُ وَتَعَالَى) qiyamat ke din uss ke chehre ko jahannum ki aag se mahfooz kar dega.[58]
Lafz-e-Gheebat bhi yehi root se bana hai, apne Bhai ke peet peeche uss ki burai karna, jo agar wo sunn le to naraz ho jaye, jiss se Rasoolullah (صلى الله عليه وسلم) ne mana farmaya, logon ne poocha ke agar wo Burai uss bhai me hai tab bhi ye gheebat hogi? Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, wo burai uss bhai me hai tab hi to gheebat hai, warna ye to bohtaan ho jayega.[59]
To Muttaqi kaun log hote hain;
الَّذِيۡنَ يُؤۡمِنُوۡنَ بِالۡغَيۡبِ…
Wo log jo ghaib par, unseen par Iman laate hain, jaisa ke;
Allah par,
Rasoolon par,
Farishton par,
Allah ki Kitabon par,
Wahi par, kyun ke, wo dikhti nahi,
Roz-e-Mahshar par,
Taqdeer par - chahe wo achi ho ya buri,
Jannat aur Dozaq par,
Azab-e-Qabr par,
Har wo cheez jo Allah ne aur Rasoolullah (صلى الله عليه وسلم) batayee hai wo saari baatein Iman bil-ghayb me shamil hai.[60]
Ibn Kathir apni tafseer me likhte hain ke, iman lane se murad zaban se, dil se, aur amal se ghayb par iman laate hain aur Allah ka dar rakhte huwe jo cheezen abhi bayan ki gayee unn sab par iman laate hain aur iss iqrar ki tasdeeq amal se sath karna lazim hai. To pata chala ke iman qaul aur amal ke majmu’ay ka naam hai. Iss liye Quran me kayee jagah “Allazeena Amanu wa Amilus Salihaat” aya hai, wo log jo Iman laye aur amale saleh kiya. Sirf Iman kaafi nahi hoga, uss ke saath nek amaal bhi chahiye kamiyab hone ke liye.
Iman bil ghayb ki baat ayee to ye hadith ko phir se dohrane ki zaroorat hai ke, Musnad Bazzar ki hadith, Anas Ibn Malik (رَضِيَ ٱللَّٰهُ عَنْه) se riwayat hai ke, Rasoolullah (صلى الله عليه وسلم) ne poochha;
Ajeeb-o-Ghareeb iman kis ka hai?
Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne farmaya ke, Farishton ka hoga, to aap (صلى الله عليه وسلم) ne farmaya ke, Farishte kaise iman nahi layenge, wo to Allah (سُبْحَانَهُ وَتَعَالَى) ke sath hote hain,
Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne farmaya ke, phir Nabiyon ka hoga, to aap (صلى الله عليه وسلم) ne farmaya ke, Nabiyon ko to wahi aati hai Allah ki taraf se, wo kaise iman nahi layenge,
Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne farmaya ke, Sahaba ka hoga, to aap (صلى الله عليه وسلم) ne farmaya ke, Sahaba kaise iman nahi layenge, wo to Nabiyon ke sath hote hain,
Phir farmaya ke, Ajeeb-o-Ghareeb iman unn logon ka hoga, to mere baad ayenge jin me main bhi nahi rahoonga, wo kitabon ko parrhenge, wahi ko,…, yani ke,…, Quran ko parrhenge aur iman layenge, uss ki itteba karenge.[61]
Ibn Kathir ne iss hadith ke aur do version bayan kiye hain, ek me Ubaidah bin Jarrah (رَضِيَ ٱللَّٰهُ عَنْه) ne Rasoolullah (صلى الله عليه وسلم) se poochha ke, Hum se behtar bhi koi aur hai? Hum aap (صلى الله عليه وسلم) par iman laye, aap ke saath jihad kiya, to Rasoolullah (صلى الله عليه وسلم) ne farmaya, haan wo log jo tumhare baad ayenge, mujh par iman layenge, halanke unhone mujhe dekha bhi na hoga.
Doosre me, Muadh ibn Jabal (رَضِيَ ٱللَّٰهُ عَنْه) ke sath 9 aur sahaba, aap (صلى الله عليه وسلم) ke saath thay, inhone poochha ke hum se baday ajr ka mustahaq bhi koi hoga? Hum aap (صلى الله عليه وسلم) par iman laye aur aap ki taabedaari ki, to Rasoolullah (صلى الله عليه وسلم) ne farmaya, tum aisa kyun na karte, kyun ke, Allah ka Rasool (صلى الله عليه وسلم) tum me maujood hai, Wahi-e-Ilahi aasmaan se tumhare saamne naazil ho rahi hai. Iman to unn logon ka Afzal hoga, jo tumhare baad ayenge, do Gatton ke darmiyan ye kitab payenge, uss par iman layenge aur uss par amal karenge, ye log ajr me tum se dugne honge.
Ibn Abi Hatim me ek daif hadith Iman bil ghayb ke hawale se ye milti hai ke, Badeela bint Aslam (رَضِيَ ٱللَّٰهُ عَنْهَا) farmati hain ke, wo banu Haritha ki masjid me Asr ki namaz parrh rahi thi, aur bait al-Maqdis ki taraf hamara rukh tha, do rakat namaz parrh chuke thay ke, kisi ne aa kar khabar di, ke Rasoolullah (صلى الله عليه وسلم) Kabatuallah ki taraf apna rukh kar liya hai. Hum suntay hi ghoom gaye, poora 180 degree turn, phir mard Auraton ki jagah aa gaye aur auratein mardon ki jagah aur baaqi ki do rakat Kabatullah ki taraf rukh karke parrhi. Jab Rasoolullah (صلى الله عليه وسلم) ko iss ki khabar mili to aap ne farmaya ke, ye log hain jo ghaib par iman rakhte hain.[62]
References
[48] Al Quran, Surah al-An’am, Chapter 6: Verse 73
[53] Narrated Masruq: `Aisha said, "If anyone tells you that Muhammad has seen his Lord, he is a liar, for Allah says: 'No vision can grasp Him.' (6.103) And if anyone tells you that Muhammad has seen the Unseen, he is a liar, for Allah says: "None has the knowledge of the Unseen but Allah."
حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ إِسْمَاعِيلَ، عَنِ الشَّعْبِيِّ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ مَنْ حَدَّثَكَ أَنَّ مُحَمَّدًا صلى الله عليه وسلم رَأَى رَبَّهُ فَقَدْ كَذَبَ وَهْوَ يَقُولُ {لاَ تُدْرِكُهُ الأَبْصَارُ} وَمَنْ حَدَّثَكَ أَنَّهُ يَعْلَمُ الْغَيْبَ فَقَدْ كَذَبَ، وَهْوَ يَقُولُ لاَ يَعْلَمُ الْغَيْبَ إِلاَّ اللَّهُ.
[54] Yahya related to me from Malik from Muhammad ibn Zayd ibn Qunfudh that his mother asked Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, "What clothes can a woman wear in prayer?" She said, "She can pray in a shift that reaches down and covers the top of her feet."
وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ مُحَمَّدِ بْنِ زَيْدِ بْنِ قُنْفُذٍ، عَنْ أُمِّهِ، أَنَّهَا سَأَلَتْ أُمَّ سَلَمَةَ زَوْجَ النَّبِيِّ صلى الله عليه وسلم مَاذَا تُصَلِّي فِيهِ الْمَرْأَةُ مِنَ الثِّيَابِ فَقَالَتْ تُصَلِّي فِي الْخِمَارِ وَالدِّرْعِ السَّابِغِ إِذَا غَيَّبَ ظُهُورَ قَدَمَيْهَا .
Sunnah.com reference: Book 8, Hadith 37 | USC-MSA web (English) reference : Book 8, Hadith 37 | Arabic reference : Book 8, Hadith 326 | https://sunnah.com/malik/8/37
[56] Jabir reported God’s Messenger as saying, “When one of you has been away from home for a long time he must not come to his family during the night.” (Bukhari and Muslim.)
[57] Abud-Darda' (May Allah be pleased with him) reported: I heard the Messenger of Allah (ﷺ) saying, "Whenever a Muslim supplicates for his (Muslim) brother in his absence, the angels say: 'May the same be for you too'." [Muslim].
وعن أبي الدرداء رضي الله عنه أنه سمع رسول الله صلى الله عليه وسلم يقول: "ما من عبد مسلم يدعو لأخيه بظهر الغيب إلا قال الملك ولك بمثل" ((رواه مسلم)).
[58] Abu ad-Darda’ (RAA) narrated that the Messenger of Allah (ﷺ) said: “If a Muslim defends his brother’s honor in his absence, Allah will protect his face from the fire of Hell on the Day of Resurrection.” Related by At-Tirmidhi who graded it to be Hasan.
وَعَنْ أَبِي اَلدَّرْدَاءِ - رضى الله عنه - عَنْ اَلنَّبِيِّ - صلى الله عليه وسلم -قَالَ: { مَنْ رَدَّ عَنْ عِرْضِ أَخِيهِ بِالْغَيْبِ, رَدَّ اَللَّهُ عَنْ وَجْهِهِ اَلنَّارَ يَوْمَ اَلْقِيَامَةِ } أَخْرَجَهُ اَلتِّرْمِذِيُّ, وَحَسَّنَهُ . حسن. رواه الترمذي (1931)، وقال:" هذا حديث حسن". قلت: ويشهد له ما بعده.
Sunnah.com reference : Book 16, Hadith 92 | English translation : Book 16, Hadith 1571 | Arabic reference : Book 16, Hadith 1528 | https://sunnah.com/bulugh/16/92
[59] Malik related to me from al-Walid ibn Abdullah ibn Sayyad that al-Muttalib ibn Abdullah ibn Hantab al-Makhzumi informed him that a man asked the Messenger of Allah, may Allah bless him and grant him peace, "What is backbiting?" The Messenger of Allah, may Allah bless him and grant him peace, said, "It is to mention about a man what he does not want to hear." He said, "Messenger of Allah! Even if it is true?" The Messenger of Allah, may Allah bless him and grant him peace, said, "If you utter something false, then it is slander."
حَدَّثَنِي مَالِكٌ، عَنِ الْوَلِيدِ بْنِ عَبْدِ اللَّهِ بْنِ صَيَّادٍ، أَنَّ الْمُطَّلِبَ بْنَ عَبْدِ اللَّهِ بْنِ حَنْطَبَ الْمَخْزُومِيَّ، أَخْبَرَهُ أَنَّ رَجُلاً سَأَلَ رَسُولَ اللَّهِ صلى الله عليه وسلم مَا الْغِيبَةُ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " أَنْ تَذْكُرَ مِنَ الْمَرْءِ مَا يَكْرَهُ أَنْ يَسْمَعَ " . قَالَ يَا رَسُولَ اللَّهِ وَإِنْ كَانَ حَقًّا قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " إِذَا قُلْتَ بَاطِلاً فَذَلِكَ الْبُهْتَانُ " .
Sunnah.com reference : Book 56, Hadith 10 | USC-MSA web (English) reference : Book 56, | Hadith 10 | Arabic reference : Book 56, Hadith 1823 | https://sunnah.com/malik/56/10
[61] Musnad Bazzar no. 7294. Similar wording in Mu’jam al-Kabir by Tabrani. Quoted in Tafsir Ibn Kathir. Source: A B al-Mehri, 40 Hadith on The Quran, The Quran Project, 2nd Edition, Page 29
[62] Hafiz Ibn Kathir, Tafseer Ibn Kathir, Tafseer Surah al-Baqarah, Pages: 76-77
