Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuh
Pichle teen hafton se hum Surah al-Feel ki tafseer sunn rahe hain, aur aaj In Sha Allah Surah Al Feel ki tashreeh science ki rooh se kya hai, jaanenge.
Pichle dars me humne kaha tha ke, 19wi sadi ki science ke zariye, kuch ulama ne Quran ko samjhana chaha, lekin uss ke baad log science ke naam se ghabraane lage, aur jo naye ijaadaat ya discoveries ho rahe the, uss ko Quran se correlate nahi kiya aur purani cheezon ko aur apni ideology ko Quran par thopne lage, aur ahadith par ghaur nahi karne ke nateeje me kya huwa, ye hum sunn chuke hain.
Quran koi maamooli kitab nahi hai, ye ek maujeza hai, jo ta qayamat insaano ki hidayat ka sabab rahega, to jo insaan ke daryaft kiye huwe uloom hain, scientific hi nahi balke poori ki poori Human knowledge ko, hume istemaal karna chahiye Quran ko samajhne ke liye.
Surah ki Tashreeh Science ki rooh se
Hamare ustaad Dr. Aneesuddin saheb marhoom, ki sarparasti me likhe gaye teen articles ya mazameen ka khulasa hum aaj sunenge, kyun ke, inn ka taaloq, Surah al-Feel se aur parindon se hai:
Wo teen articles hain;
Aerodynamic Hints in The Quran - ye article India me, Young Muslim Digest ke May 1998 issue me publish huwa tha,
Quranic Hints on Communication,
Quran on Dynamic Balance in The Universe,
Ye teeno articles hamari website Quranic Resources par maujood hain.
Quran poochta hai, Surah Muhammad ki 24wi ayat me ke,
Kya unn logon ne Quran par ghaur nahi kiya, ya unn ke dilon par qufal parrh chuke hain.[1]
To Quran hume dawat deta hai ke uss ki ayaat par hum ghaur-o-fikr kare, aur jo log Quran ko parrhte nahi, samajhte nahi, aur uss ki ayat par ghaur nahi karte, Quran kehta hai ke, wo aisa hi hai ke,..., dil par qufal ya taale parrhe huwe hain.
Phir Quran Poochta hai, Surah Mulk ki 19wi ayat me ke,
“Kya unhone apne ooper udhte huwe parindo ko nahi dekha, jo apne paron ko phailate aur sukedte hain, inhe ar-Rahman, jo faida pahunchane wala hai, uss ke siway, koi nahi,..., jo thame huwe hai, beshak wo har cheez ko dekh raha hai.”[2]
Phir aise hi, Quran Poochta hai, Surah an-Nahl ki 79 ayat me ke,
“Kya unn logon ne parindon ko nahi dekha ke, aasmaan ki fiza me musakhkhar hain (matlab ye ke unn par laazim hai ke wo Allah ke banaye qawaneen-e-qudrat ki itteba kare), Allah ke siway inn ko kaun thaame rakhta hai? Iss me iman walon ke liye nishaniyan hain.”[3]
Ye do ayaat,..., insaano ko, ghaur-o-fikr karne ki dawat de rahe hain, parindon ke shape par aur unn par jo forces ka balance ho raha hai, jiss ki wajah se parindey udh sakte hain.
Parindon par ghar-o-fikr karne ki ye dawat ka maqsad, hawai-jahaz jaise transport ya safar ke zaraye ijaad karne ki targheeb dena hai.
Agar Aviation ki tareeq ya history dekhenge, to hume iss baat ka saboot milta hai ke parinde, shuru se hi, insaan ki sonch par hawi the, Barnard aur Phillpott, apni kitab Aircraft flight me likhte hain ke,
Aviation ki ibtedaai koshish aksar parindo ki udaan par mabni hoti thi, jahan par parindon ke phad-phadate paron ki taraf zyada rujhaan tha, kyun ke, ye harkat zameen se uthaane (lift) aur aagay badhne wale (thrust) forces dono muhaya karte hain.[4]
Shayed yehi ghaur-o-fikr ka nateeja tha ke, sann 875 eeswi me Abbas ibn Firnas, Qurtuba me,..., jo Spain ka ek shehr hai, jahan uss zamane me Umayyad Khilafat thi,..., uss daur me, ek glider numa pankh ijaad kiya, jo lakdi, silk aur parindo ke paron se bana huwa tha, jiss ko pakad kar,..., ek oonchi pahadi se kood gaya, udhne me to kamiyaab huwa, lekin dauran-e-udaan ye samajh aya ke, landing ka koi bando-bast nahi kiya. Dum banane ka khayal nahi aya, aur jaise-taise land to kar liya lekin landing ke dauraan,..., peeth par maar laga, jiss ki wajah se kuch saal baad uss ki maut huwi.
To Abbas Ibn Firnas - Father of Human flight mana jaata hai, jiss ke designs Leonardo Davinci tak pahuche, aur taqreeban ek hazar saal baad, Wright Brothers ne motorized flight ijaad ki.
Ab ye hawai jahaz banane ke liye ghaur-o-fikr, jin cheezon par huwi, wo the;
Parindon ke pankh ya wings ka jo shape hai, agar hum cross section dekhenge to, uss ko aerofoil kehte hain, to lazmi hai ke hawai jahaz ke wings bhi iss shape ke hon,
Parindon aur hawai jahaz me, tail ya dum ka kaam ya maqsad, stability dene ke alawa, udaan ya flight ke direction ko tabdeel karna hai,
Parindon ke payr aur hawai jahaz ke pahiye, udaan ke dauran andar kheech liye jaate hain aur zameen par utarne ke dauran bahar nikal aate hain aur wo shock-absorber ka kaam karte hain,
Hawai jahaz ki tarah kuch parinde, daud kar udhte hain aur kuch helicopter ki taraf ek hi jagah se udh jaate hain,
Parindon ya hawai jahaz ko jo uthaane ki taqat hai, lift force jo hai wo, dono me wings ki wajah se hai,
Explain forces on birds
Parindo aur Hawai jahaz ke beech, jo farq hai, wo hai;
Parinde zinda hai, unn me hayat hai, jiss ki wajah se wo udh sakte hain, jab ke Hawai jahaz me propellers hote hain aur jet engines hote hain,
Consciousness ya Shaoor, parindo ko hawai raaston par chalata hai, aur hawai jahaz me, ya to pilot ki shakal me insaan ka shaoor hota hai ya auto-pilot jo computer program flight ko chalate hai.[5]
Quran me, Surah Yaa-Seen ki 41-42 ayaat me, ek aur ishara hai hawai jahaz jaise zaraye banane ka;
Aur ek nishaani unn ke liye ye hai ke, hum ne unn ki aulaad ko,..., bhari huwi kashti me sawar kiya, aur unn ke liye waisi hi aur cheezen paida ki, jin par wo sawar hote hain.[6]
Inn ayaat me, ek lafz istemaal huwa, “Yarkaboon” jiss ka matlab sawar hote hain, ye arabi me aisa tense hai, grammer ka construction hai, jo present aur future, yani haal aur mustaqbil, dono ke liye istemaal hota hai,
iss ka ek aur matlab, sawari karenge,..., ke bhi aate hain, jo ye iss baat ka ishara hai ke, submarines aur aeroplanes jaisi cheezen ijaad ki jayegi, jo insaano ke transport ke kaam ayenge,
submarines aur aeroplanes dono fluid dynamics ke qawaneen ko follow karte hain, aur
inn dono me farq ye hai ke, ek pani ke andar chalti hai aur doosra hawa me, to inn ke densities aur viscosities alag alag hain.[7]
Ab iss ke aagay badh kar, ek alag level par ishara ho raha hai ke, parindo ko kaise istemaal kiya ja sakta hai;
Surah an-Naml ki 15 se 44 ayaat me ata hai ke,
Sulaiman (عَلَيْهِ ٱلسَّلَام) ko hukumat di gayee thi, iss duniya ki tamam makhlooq par, aur unn ki fauj me jinn, insaan aur parinde shamil the, jiss ka wo hisaab rakhte the, unn ko tamam makhlooq ki boliya sikhayee gayee.[8]
Unhone jaanwaron ka hisaab liya aur paya ke, Hudhud jo parinda hai wo gayab hai. Sulaiman (عَلَيْهِ ٱلسَّلَام) ne kaha ke, ya to wo,..., koi wazeh daleel pesh kare, ya main uss ko sakht saza doonga, ya uss ko zibah kar doonga,[9]
Hudhud wapas aa kar khabar deta hai ke, mere paas Saltanat-e-Saba ki khabar hai, jahan ek aurat apni qaum ki badeshahat karti hai, aur uss ka jo arsh hai, jo uss ka throne hai, wo bohot hi behtareen hai, phir Hudhud kehta hai ke, aur uss maleka ko aur uss ki qaum ko maine Allah ko chhorrh kar Sooraj ko sajdah karte huwe dekha, aur shaitan ne unke amaal khushnuma, ya decorate kar ke dikhaya hai, aur unn ko raaste se rok rakha hai, ke wo hidayat nahi paate ya seedha raasta unhe nahi dikhta, kyun ke, wo sajda nahi karte Allah ko, jo zameen aur aasmaano ki chhupi huwi cheezon ko nikaalta hai, aur wo khoob jaanta hai jo kuch tum chhupate ho aur jo kuch tum zahir karte ho. Allah jiss ke siway koi supreme authority nahi hai iss kayenaat me, aur wo bade azeem arsh ka paalne wala malik hai.[10]
Ye dekhne ke liye ke, Hudhud sahih keh raha hai, Sulaiman (عَلَيْهِ ٱلسَّلَام) uss ko ek khat dete hain, aur kehte hain ke, ye khat maleka ko dena aur Hudhud ko hukum dete hain, ye maloom karne ke liye ke, wo log iss khat ko paa kar kaise react karte hain. Maleka apne sardaron ko khat parrh kar sunaati hai, jiss me islam qabool karne ki dawat thi.[11]
Sulaiman (عَلَيْهِ ٱلسَّلَام) poochte hain ke, unn ke darbaar me aisa kaun hai, jo Maleka ka taqt, uss ka throne le aaye, iss se pehle ke wo aur uss ke sardar Islam qabool kare? Ek taqatwar aur hoshiyar jinn ne kaha ke, wo,..., maleka ke uss arsh ko la sakta hai, Sulaiman (عَلَيْهِ ٱلسَّلَام) apna darbar chhorrhne se pehle. Ek aur jinn ne kaha, jiss ko kitab ka ilm tha (kitab ka matlab yahan, qanoon ke agar hum lein, to tarjuma hoga jiss ko kuch aise qawaneen ka ilm tha) ke, wo palak jhapakne se pehle uss taqt ko layega, aur doosre lamhe Sulaiman (عَلَيْهِ ٱلسَّلَام) ne maleka ke uss arsh ko apne saamne paya.[12]
Iss waqiye se hum ko, teen cheezen samajh me aati hain;
Pehla ye ke, Parindo ko khutoot bhejne ke liye istemaal kiya ja sakta hai, ye Sulaiman (عَلَيْهِ ٱلسَّلَام) ka maujeza tha, kyun ke unn ki hukumat thi, iss duniya ki tamam makhlooq par, lekin iss maujeze ke, kayee hazar saal baad insaano ne parindo ko manoos karke, ye khutoot bhejne ka kaam shuru kiya aur jo aaj hawai jahaz aur rockets ki ijaad ke baad, Airmail aur Satellite communication ki shakal me tabdeel ho gaya hai,
Doosra ye ke, Hawai jahaz ke istemaal se, Aerial Survey kiya ja sakta hai, dukhmano par nazar rakhi ja sakti hai, iss ka ishara yahan se mil raha hai,
Teesre ye ke, kuch aise qawaneen hain, unn ko kaise istemaal karna hai, abhi insaan wahan tak nahi pahuncha, jiss ko teleportation kehte hain. Jiss tarah maleka Bilquis ka arsh ya takht - palak jhapakne se pehle Sulaiman (عَلَيْهِ ٱلسَّلَام) ke saamne maujood tha, waise hi kisi bhi cheez ko uss ke, constituent energy particles me, convert karke unn particles ko roshni ki raftaar, speed of light jo 3 lakh km/sec hai, iss raftaar se doosre muqaam par bheje jaane ke baad, pahunchne par unn energy particles ko wapas uss cheez me tabdeel kar diya jayega.
Scientists iss ke peeche parrhe hain, lekin abh tak physically kuch bhi transfer nahi kar paye, kayee experiments ya tajrubaat ke baad, quantum teleportation mumkin huwa hai, matlab ye ke, sirf information transfer huwa hai. Ek photon ka state kya hai maloom kiya aur uss information ko roshni ki raftaar se bheja gaya aur woh information ke zariye doosri jagah uss jaisa photon tayyar kiya gaya. Ye teleportation nahi hai, lekin sciencedaan iss ko pehla khadam samajhte hain teleportation ki daryaaft me.[13]
Surah al-Feel me parindo ko Abraha ke lashkar par kankariya phekne laga kar,
Allah (سُبْحَانَهُ وَتَعَالَى) ne ye ishara diya ke, haq-o-batil ki jung me, hawai jahaz ke zariye hamla kiya ja sakta hai, aur jab hamla achanak ho to bohot zyada nukhsaan deh hota hai.
Parinde apna nishan jaante hain aur wo ache navigators hote hain, matlab ye ke unn ko direction ka pata hota hai, aur wo apni manzil tak bakhoobi pahunch jaate hain, chahe wo zameen ke ooper se udh rahe hon ya samandar ke ooper se, apne saathi se milne phir wohi muqaam par pahunch jaate hain, jahan pichle saal mile the. Shayed yehi wajah hai ke Abraha ki fauj par hamla karne ke liye parindon ka istemaal kiya gaya hai aur khutoot ke bhej ne ke liye bhi. Parindon ki aankh me kuch chemicals hote hain jo earth ke north ka direction unn ko pata chalta rehta hai.
Issi tarah aaj kal ke jadeed hawai jahaz bhi, aise hi advanced navigation system ka istemaal karte hain.[14]
Quran, Surah al-Jinn ki 8-9 ayaat me Jinno ka statement recorded hai ke,
Aur ye ke, humne aasmaan ko ttattola to, humne dekha ke wo sakht pehredaaro aur angaaron se bhara huwa hai, aur ye ke pehle hum wahan bohot se muqamaat par baittha karte the, khabrein sunne ke liye, aur ab koi sunna chahe ya koshish kare to apne liye jalta huwa angara tayyar pata hai.[15]
Jinn dikhayee nahi dete, aur Surah ar-Rahman ki 15wi ayat me kaha gaya hai ke, “Humne jinno ko aag se nikli huwi garmi se paida kiya hai”. [16]
Ye garmi,..., sceince ki zuban me, Infrared Radiation kehlaati hai (jo electromagnetic spectrum ka hissa hain), aur ye khaufzada hain, unn pehredaaron se, jiss ka zikr abhi humne Surah jinn ki ayaat me suna, ye ho sakta hai ke ye pehredaar black holes hain, jo roshni ko (jo ke electromagnetic radiation hai) bahar nikalne nahi dete. Black hole me gravity itni zyada hoti hai ke, koi cheez bhi uss ke bahar nahi ja sakti, aur jo kuch black hole ke qareeb ata hai wo uss ko bhi apni taraf kheench leta hai.
Aag ke angaare, sitaron me jalne wala fuel ho sakta hai, jo plasmic state me hota hai, yahan nuclear fuel ke istemaal ki taraf ishara hai.[17]
Ab ye parindo par ghaur-o-fikr ki dawat ke nateeje me hum, Quran ke unn muqamaat par ghaur-o-fikr ki hai, jo aam taur par logon ka zehen iss taraf raghib nahi hota.
Quran cheezon ko compare karke aur alfaaz ko opposites me istemaal karke, unn ke maano ko samjhata hai, aisi hi Quran par aur parindo par agay ghaur-o-fikr karte hain, aur dekhte hain ke aur kin cheezon ki taraf Quran hum ko hidayat karti hai,
Quran Poochta hai, Surah an-Noor ki 41wi ayat me ke,
Kya tumne nahi dekha ke, jo koi bhi aasmaan aur zameen me hai, Allah (سُبْحَانَهُ وَتَعَالَى) ki tasbeeh karte hain, aur parinde bhi apne par phailaaye huwe (uss ki tasbeeh kar rahe hain). Har ek ko unn ki salat, ibadat ka tareeqa aur tasbeeh kaise karna hai, wo pata hai,..., aur Allah jo kuch wo karte hain, jaanta hai.[18]
Phir Quran kehta hai, Surah Bani Israeel ki 44wi ayat me ke,
Saato aasmaan aur zameen, aur jo koi inn me hai, sab Ussi ki tasbeeh karte hain, aur koi cheez aisi nahi, jo uss ki tareef ke saath uss ki tasbeeh na kar rahi ho, lekin tum unn ki tasbeeh ko nahi samajhte,...[19]
Inn do ayaat me, lafz-e-Yusabbihu aur lafz-eTas’beehahu aye hai, unn ka root Seen, Bay, Hai - se bana hai, jis ka matlab glorify karna, tasbeeh karna, iss ka ek aur matlab kisi kaam me masroof rehna.[20]
Quran, Rasoolullah (صلى الله عليه وسلم) ko certify karta hai ke, din ke waqt aap (صلى الله عليه وسلم) ko lambi masroofiyat hoti thi,[21] yahan par bhi lafz-e-Sabhan aya hai,
Sabaha ke root me ek aur matlab bhi hai, ke kisi dayere me tezi se ghoomna, jaisa ke Surah al-Anbiya ki 33wi ayat me kaha gaya ke,
“Kya unn logon ne parindon ko nahi dekha ke, aasmaan ki fiza me, unn par laazim hai ke wo Allah ke banaye qawaneen-e-qudrat ki itteba kare, Allah ke siway inn ko kaun thaame rakhta hai?...”[26]
Ye kayenaat yani aasmaan aur zameen qayem hain aur parinde udh sakte hain, kyun ke, Allah (سُبْحَانَهُ وَتَعَالَى) unn ko thaame huwe hai,[27]
Wo Allah hi hai, jo aasmano aur zameen ko thame huwe hai ke, wo apne raaste se hatt na jaye, aur agar hatt jaye to koi nahi jo unn ko tham sakey…[28]
Jaisa parindo ke forces me balance hai, waise hi, aasmano me jo heavenly bodies hain unn ke forces me bhi balance hai,
gravity dono par kaam kar rahi hai, aur gravity ke khilaf jo force hai, wo hai;
parindo me lift,
heavenly bodie me centrifugal force,
sitaron mein nuclear explosive force, aur
expanding universe me explosive force of big bang.
Ye forces dynamic balance me hain, Quran ki ye ayaat, iss balance par aur roshni daal rahi hain;
Aur ussi ne aasmaano ko buland kiya, aur unn me balance qayem kiya, iss hukum ke saath ke, iss balance me rehna, iss balance ke hudood se aagay matt badho, aur iss balance ko insaaf ke saath qayem rakho aur ye balance me koi kami na karo.[30] Ye aasmano ko hukum diya gaya tha, issi liye sara karobaar chal raha hai.
Har cheez jo Allah (سُبْحَانَهُ وَتَعَالَى) ne banayee hai wo khatam ho jayegi,
Aur Allah (سُبْحَانَهُ وَتَعَالَى) ke saath kisi aur ko iss kayenaat ki supreme authority na samjho, uss ke siway koi aur ilaha, koi aur supreme authority hai hi nahi, har cheez halak ho jayegi, fana ho jayegi, siway uss ki zaat ke, aur ussi ki taraf tum lauttaye jaoge.[31]
Ek din, ye kayenaat - tamam ki tamam khatam ho jayegi, kyun ke, ye jo balance hai jiss ki wajah se ye kayenaat chal rahi hai wo khatam ho jayega, gravity baddh jayegi aur ye expanding universe me balance toot jayega, imbalance ho jayega, Quran ki ye ayaat iss imbalance ke baare me batati hain;
Surah al-Anbiya ki 104wi ayat me kaha ke, “Jiss din hum aasmano ko lapett denge, jaisa ke lapetta jata hai likhne wale kaghaz ya khutoot (puraane zamane me)...”[32]
Surah al-Araf ki 187wi ayat me kaha ke, “Ye log aap (صلى الله عليه وسلم) se qiyamat ke baare me poochte hain ke, iss ke waqiye hone ka waqt kab hai, aap (صلى الله عليه وسلم) keh di jiye ke, iss ka ilm to mere paalne waale malik hi ko hai, wohi usse - apne waqt par zahir karega, aasmano aur zameen me wo ek bhaari waqt hoga, heavy hoga, shayed gravity ke badh jaane ki wajah se,...”[33]
Surah al-infitar ki 1-2 ayaat me kaha ke, “Jab aasmaan phatt jayega aur jab taare girr padenge”,[34]
Surah al-Qiyamah ki 8-9 ayaat me kaha ke, “Aur chand be-noor ho jayega, aur Sooraj aur Chand jama kar diye jayenge”,[35]
“Har cheez, jo iss zameen par hai, fana ho jaane wali hai, aur sirf tumhare paalne waale malik ki, ba-barakat zaat, jo sahib-e-jalal aur azmat wala hai, wo baqi rahegi”[36]
Iss Parindo aur Heavenly bodies ke ghaur-o-fikr ka nateeja ye nikla aur ye sawal paida huwa ke, jis tarah parinde hoshiyar aur ba-khabar hain aur Allah (سُبْحَانَهُ وَتَعَالَى) ke ahkamaat ko baja laane me masroof hai, kya heavenly bodies bhi ba-shaoor hain, are they conscious too?
Iss ka jawab, Quran ki ye ayaat me aya hai,
Surah al-Inshiqaaq ki 1-4 ayaat me aya hai ke, “Jab aasman phatt jayega, uss ke paalne waale malik ka hukum baja layega, aur uss par wajib hai ke wo aisa kare, aur jab zameen phaila di jayegi, aur jo kuch uss me hai, usse nikaal kar bahar daal degi aur bilkul khaali ho jayegi,[37]
Surah zilzaal ki 4-5 ayaat me aya hai ke, “Uss roz wo (zameen apne ooper guzre huwe) halat bayan kar degi”[38]
Hum zameen aur aasmaan ki salat aur tasbeeh nahi samajh sakte, uss ki salat aur tasbeeh ye hai ke, wo apne paalne waale malik ke ahkamaat se ba-shaoor hain, aur uss ka hukum maanne me busy rehte hain, parindo ka udhna aur heavenly bodies ka ek dynamic balance me rehna ye sab ba-shaoor hone ki nishaani hai. Aur jab hukum ayega ke ye balance khatam kar do, to gravity badh jayegi aur ye kayenaat ka nizam darham-barham ho jayega aur Qiyamat qayem ho jayegi.
Qurani ayaat ko samjhana, science ki rooh se, iss ka matlab ye nahi ke hum shariyat ke khilaf jaye, balke dunya ke tamam uloom ko istemaal karke, Quran ko samajhna chahiye, kyun ke, iss me jo qanoon aya hai wo hum samajh sake aur uss par amal kar sake. Aur iss amal ke nateeje me world peace insaano ko hasil hoga, jiss ki hamesha se hume talash hai.
Conclusion
Jaisa kay hum pehle bata chuke hain ke Surah al-Feel aur Surah Quraish ka ek joda hai, in dono soorton mein jo rabta hai ya connection hai wo surah Quraish ke introduction mein hum sunn chuke hain,
Surah al-Feel mein hum ne, ye jana ke Allah (سُبْحَانَهُ وَتَعَالَى) ne Kabatullah ki hifazat ke liye ababeel bheje the, us waqt bhi kabatullah mein butth yani ke idols the,...,
Jaisa ke humne suna, Quraish Allah (سُبْحَانَهُ وَتَعَالَى) ko maante the, lekin uss ke qareeb hone ke liye butthon ko beech me laate the, aur shirk me mubtala ho gaye the.
Jab ye Ashab-ul-Feel kaba ko todhne ke liye aa gaye to, ab Quraish ke saamne kisi butth ka qayal nahi aya, aur khalis Allah ko unhone pukara, kaba ki hifazat karne ke liye.
Aur jis tarah Allah (سُبْحَانَهُ وَتَعَالَى) ne Kaba ki hifazat ki, parindo ko bhej kar, Quraish ka iman pakka ho gaya ke, Allah (سُبْحَانَهُ وَتَعَالَى) ne hi ghaib se kaba ki hifazat ki, kyun ke, kaba Allah ka ghar hai.
Aam taur par ye hota hai ke, jab koi museebat me ho, chahe wo kisi bhi mazhab ka maanne wala ho, ya na-maanne wala ho, kitna bhi gunahgaar ho,…, jab wo buri tarah se phas gaya hai aur uss ko koi aur raasta samajh me nahi aa raha ho,…, jis jis ko wo madad ke liye pukar sakta tha,...., pukar chuka hai,...., aur be-bas ho gaya hai,...., phir sab se aakhir mein,....., bilkul,…, aakhir mein jis kisi ko bhi wo pukare, jis kisi bhi naam se pukare wo sirf aur sirf Allah hai. Yehi Allah hai.
Ashab-ul-feel ke waqiye ke 45 saal baad, jab aap (صلى الله عليه وسلم) ko nabi bana kar bheja gaya, aur ye waqiya-e-feel yaad dilaya gaya, to Quraish apne business relations ko kharab nahi karna chahte the, aur agar tamam butthon ko kaba se nikaal diya jata to phir inn ke karwan par hamle hote, aisa Quraish samajhne lage, aur Rasoolullah (صلى الله عليه وسلم) ko offer kiya ke, wo aap (صلى الله عليه وسلم) ko Quraish ke business me munafa denge, Makkah ka badeshah bana denge, khoobsurat aurat se shadi kar denge, waghairah, waghairah.
Aur Rasoolullah (صلى الله عليه وسلم) ki shariyat ko maanne ka matlab ye hoga ke, jo man-maani wo karte the, religious authority hone ke naate, wo ekhtedaar se haath dho baitthenge, iss liye Quraish ne aap (صلى الله عليه وسلم) ki mukhalifat ki.
Surah Quraish mein humne jana ke kis tarha Allah (سُبْحَانَهُ وَتَعَالَى) ne Quraish ko
doosray logon per tarji di,..., preference di,..., uss ki kya wajah thi,..., kyun ke, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّم) unn hi mein se aanay walay the,
unn ko karobar,....., yani ke trade sikhaya
na sirf trade sikhaya balke unhe cheezon ki yani ke “product knowledge” bhi sikhai
unko “contract” banana sikhaya, mukhtalif hukumaton mein alag alag qanoon walon say contract banana aasan kam nahi hota, ye behtareen ilm sikhaya,
unn ko mukhtalif mausamon mein alag alag raaston mein safar karna sikhaya yani ki trade routes ki knowledge di,..., us zamanay mein sirf tare aur sitaron ko buniyaad yani ke base bana kar hi safar kiya ja sakta tha,...., iss hisab say bahut badi knowledge ataa ki,...., aaj bhi kayi saray sitaron ke naam Arabi naam hain[39]
jahan doosre logon ke paas khane liye tanggi thi, bhook thi,..., wahan Quraish ko khoob khilaya aur pilaya
jahan doosron ke khafilon ko loot liya jata tha, wahan per Quraish ke khafilon ko izzat se chod diya jata tha,
aur sab se zyada Quraish ko aman ya security aata ki jahan doosre jungay lad lad kar khatam ho rahe the, jaise ke, Persian aur Roman Empires
hadith mein Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّم) farmate hain ke, jiss ke paas ek din ka khana ho aur wo aman yani ke security mein rehta ho, toh uss ke paas duniya ki saari daulat hai.
Ek taraf Quraish ke paas karobar tha, yani ke paisa tha aur aman yani ke security thi, wahan hi doosri taraf akhlaaqi sateh yani morality, righteousness, human conscience itni gir gayi thi ke, insani tareekh mein isse nichli sateh kabhi record nahi ki gayi
Aisay buray aur bat-tareen halat the, “toughest conditions ever to exist in the recorded human history” bol sakte hain, jiska halka sa zikr Surah Quraish mein aa chuka hai,..., to aisay halat mein Allah (سُبْحَانَهُ وَتَعَالَى) ne chuna,...,
the best performer,
the one and only,
the Super Specialist,
apnay Mahboob,
hamaray pyaray Nabi Muhammad ur Rasoolulah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّم) ko, aur
bhej diya iss duniya mein takay logon ko andheron se nikal kar roshni mein le aaye
aur “as expected” jaisa ke ummeed thi,...., hazaron saal ka bigaad,...., aur sirf 23 saal ke arsay mein Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّم) nay insani akhlaaq ko zawal se urooj ke uss sateh per le gaye jahan Allah (سُبْحَانَهُ وَتَعَالَى) ne insano se kaha “radhi Allahu anhu wa radhu ann”,...., Allah (سُبْحَانَهُ وَتَعَالَى) unse razi aur wo Allah (سُبْحَانَهُ وَتَعَالَى) se razi,
karobar ka sahi tarika sikhaya gaya, haqiqi karobar, ba-ghair haqq maray, wo qawaneen banaye gaye jo ke aaj 1450 saal baad bhi,...., unki utni hi validity hai jitni ke pehlay thi, balke ab aur zyada ahmiyat ho gayee hain, western world ke saare sood wale qanoon fail ho chuke hain,
2008 me jab recession aya to kya kiya, duniya bhar ki hukumaton ne, waqti taur par SADAQAH kiya. Liquidity laane ke liye, economy chalane ke liye, bankon me paisa dala.
contracts banane ka tarika sikhaya gaya, jis mein ameer aur gareeb dono ka haqq rakha gaya
logon ke huqooq ada karne ka tarika sikhaya,
Jahan ladkiyon ko zinda dafan kardiya jata tha,..., aur ek phata kapda,..., jisse poch kar phenk diya jata hai, ussay nichli sateh se utah kar, aurat ko wo muqaam diya gaya, Islami hukumat me jahan badkirdari ka ilzam lagane ke liye 4 gawa mangliye,..., aur Maa ke qadmon mein toh,..., jannat hi rakkh di.
Miya biwi ke apas ke huqooq,…,
Yateem aur miskeeno ki dekh bhaal,…,
Laws of inheritance,…,
Kisi bhi masle ka naam lije, insaano ne tamam experiment karke, ab Quran ke qanoon ki taraf aa rahe hain, aur Rasoolullah (صلى الله عليه وسلم) ko one of the greatest law giver of all time maan liya hai, US Supreme Court ne.
Aur qayamat tak kay liye misaal banadi, rehnumai kardi aur hidayat ko implement kar ke dikha diye, koi kitabi baatein nahi, haqeeqi taur per, amal kar ke dikhaya Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّم) ne.
References
[1] Al Quran, Surah Muhammad, Chapter 47: Verse 24
Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle do hafton se hum Surah al-Feel ki tafseer sunn rahe hain, aur aaj In Sha Allah Surah Al Feel se matalliq kuch analysis hain, uss par nazar daalenge. Aaj ke session ko teen hisson me takhseem kiya hai;
Quran ka Tarjuma Aqal ki bina par
Hume kya karna chahiye?
Munkireen-e-Hadith ka bayan
Quran ka Tarjuma Aqal ki bina par
Dr. Israr Ahmed saheb ne, iss topic ko kaafi detail me samjhaya hain, Surah al-Feel aur Surah Quraish ki tafseer me, youtube par ye video maujood hai. Hum yahan par kisi ka naam liye baghair baat karenge, kyun ke, hume koi haq nahi hai ke, hum kisi ko bhi judge kare. Lekin, kyun ke, ye Quran ka mamela hai, aur uss ko samajhne aur samjhaane ka mamela hai, hum Quran ko aur deen ke kisi bhi mamele ko Quran ki iss ayat ki roshni me samajhne ki koshish karenge:
Surah an-Nisa ki 59wi ayat me Quran ka hukum hai ke,[1]
Aye logo jo iman laye ho, Allah ki aur Rasoolullah (صلى الله عليه وسلم) ki ita’at karo aur unn logon ki jo tum me sahib-e-Amr ho, ya sahib-e-hukumat ho, ya jo ikhtedaar me ho (log jin ki baat sunte ya maante hain), unn ki ita’at karo. Phir agar kisi mamele me tanaza ho jaye ya ikhtelaaf ho jaye, to uss mamele ko Allah aur uss ke Rasool ki taraf pher do, agar tum waqeyi, Allah par aur roz-e-aakhirat par iman rakhte ho, yehi sahih tareeq-e-kaar hai aur anjaam ke aitebaar se, nateeje ke aitebaar se bhi bohot mufeed hai, faide-mand hai, behtar hai.
Ab ye baat iss surah me iss liye aa rahi hai, kyun ke, kuch Quran ke tarjuma karne walon ne, ye soncha ke, ye chidiyon ka aana aur unn ka kankariyon ka maarna aur uss se Abraha ki fauj ka halak ho jaana, koi scientist ya scientific sonch rakhne wala iss ko qabool nahi kar sakta. Lehaza iss surah ka tarjuma, kuch iss tarah kiya gaya;
Aye Quraish, tumne dekha nahi, jo kiya tumhare Rabb ne haathi walon ke saath,
Kya uss ne, unn ki chaal ko bekaar nahi kar diya,
Aur bhej diye unn par parinde jhud ke jhund,
Tarmihim ko,…, parindon ki taraf nahi – balke,…, Quraish ki taraf kar ke - tarjuma kiya, “Tum maarte the unn ko kankariyan,...,”
Ab,…, yahan ye samjhaana chaha, ke Quraish kankariyan maar rahe the, aur Allah (سُبْحَانَهُ وَتَعَالَى) ne, Abraha ki fauj ke halakat ka mamela kar diya, ye ek khaas nazariya hai, maujezaat ko science ki roshni me samjhaane ka nazariya, har cheez ko rationalize kar do. Aqal uss ko maane to qabool karo, warna nahi.
Iss ka background, Dr. Israr Ahmed kehte hain ke, Indian Subcontinent par jab Angrez aye, to wo apne saath nayee taleem le aaye jiss me science bhi thi,
Aur science ke baare me tasawwur ye tha ke, ye to yaqeeni ilm hai, kyun ke jo laws of nature hain wo fixed hain, atal hai, iss me tabdeeli nahi ho sakti, ye 19wi sadi ke netonian physics ki baat ho rahi hai,
Ye jo elements zameen aur aasmaan me paye jaate hain, unn ke properties change nahi hote, ye permanent aur fixed hain,
Pani ki property hai ke wo apni satah ko barqarar rakhta hai, surface tension ki wajah se aur ye jo fitrat hai wo kabhi khatam hone wali nahi hai,
Aag ki property hai ke wo jala deti hai, jo cheez jalne ke qabil hogi, uss ko wo jala degi, aag ki ye khusoosiyat kabhi khatam nahi hogi,
Physical changes aur chemical changes ke qawaneen, ya laws jo hain, wo bhi mustaqil hain, permanent hain,
Ab ye jo science ka tasawwur saamne aya, aur materialistic ideology paida huwi, haqeeqi cheezen to wohi hain, jo hamare senses se hum unn ko mehsoos kar sakte hain, jo dekhi ja sake, suni ja sake, chakhi aur soongi ja sake, chhuwi aur mehsoos ki ja sake,
Iss ke nateeje me, Mojezaat ko materialistic nazariye se dekha jaane laga, jadeed zehan ko appeal karne ke liye.[2]
Iss kayenaat ke natural laws ke zariye, Quran ke unn muqamaat ko samjhaane lage, jo mojezaat se mutallaq hain, lehaza ye keh diya gaya ke;
Jinn,…, koi alaheda makhlooq nahi, balke akkhad aur jhagdaalu qism ke insaan, jin ki fitrat me ghussa hai, wo jinn hain. Quran kehta hai ke, jinno ko Allah ne aag se paida kiya, aur hum bhi kehte hain ke, ghusse se insaan aag-bagola ho gaya, lekin haqiqat me wo aag to nahi lagi, waise hi jo log zyada tar ghusse me rehte hain - aise logon ko Quran jinn keh raha hai.
Farishte bhi, koi wajood rakhne wali hastiyan nahi hain, balke, jo forces of nature hain, unn ko farishta kaha gaya hai.
Na to Jibraeel hai, na Mikaeel, jab poocha gaya ke,…, phir Quran kaise nazil huwa, to unhone kaha ke, ye khud Qalb-e-Muhammadi ne,…, Rasoolullah (صلى الله عليه وسلم) ke dil se Quran ka fawwara phoota hai - koi farishta warishta nahi hai,…, wahi laane wala.
Iss nazariye walon ne, iss surat me, (وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ) ka tarjuma kiya - tayran - koi parinda nahi, balke, jaisa Quran kehta hai, Ta’irukum ma’akum, ta’irun ka matlab nahoosat - Allah ne unn par nahoosat bhej di - aur wo nahoosat ki wajah se wo halaak ho gayee.
Parindon ka aana, aur unn ki choncho me aur panjon me kankariyon ka hona, aur unn se haathiyon ka halak hona,…, kaisa mumkin hai. Ye to anhoni baat hai,…, bilkul aqal me nahi aati.[3]
Doosri taraf Egypt me bhi, Syed Qutub ne, kisi aur aalim-e-deen ka hawala dete huwe, Surah al-Feel ki tafseer me likhte hain ke, ye parinde,…, birds nahi, balke, machhar ya makhhi jaise udhne wale - jo germ carriers hote hain, wo bheje gaye aur ussi se ye smallpox ki bimari Abraha ki fauj me phaili, jiss se wo halak huwe,[4]
Ye jo scientific rationalism ke zariye Quran ko samjhaane ka kaam, kuch ulama ne kiya, jin me kuch Indian Sub-continent me the aur kuch Egypt me the, hum unn par comment nahi karenge. Kyun ke, uss waqt ke halat kya the, aur kin mushkilon ka saamna unn ulama aur tarjuma karne walon ne kiya, iss ka andaza bhi hum nahi laga sakte. Aur iss ki tafseel me jana, aaj ke iss session me zaroori nahi,
Iss liye, shayed Allah (سُبْحَانَهُ وَتَعَالَى) ne apne nabi ki zuban se kehelwa diya ke, Amaal ka daromadaar niyyat par hai. To hum kisi ki niyyat par shak nahi karenge.
Ek aur tarjuma jo huwa, yehi rationalism ki chakkar me, jiss me kaha gaya ke,
Parinde to waise bhi lashkaron ke saath chalte hote hain, wo pathrao karne nahi, balke lashkar jab jung karta hai aur fauji halak ho jaate hain, to unn ke jism ke hisse khaane aaye the.
Parindo ko wahan iss liye nahi bheja gaya, ke wo fauj par hamla kare,
Balke iss aalim ka khayal ye hai ke, Quraish pahadon par iss liye nahi chadh gaye ke, wo Makkah ko defend nahi kar sakte the, balke iss liye ke wo ooper se fauj par hamla kar sake, wo kankariyan ye Quraish ke log phek rahe the.
Aise jo explanations the, jiss se classical ulama ko bohot wahshat huwi, science ke naam se ghabraane lage aur aise tarjuma karne walon ki mukhalifat huwi, ummat se kafi opposition mila, aur
Jo doosra kaam huwa wo, ek firqa ban gaya jo maujezon ka inkaar karte hain. Allah ki qudrat ko natural laws se limit kar diya gaya aur baaz log, iss par yaqeen kar liye - ek school of thought ban gaya.
To jo opposition huwa ulama ki taraf se, uss ka jo analysis hai, wo ye hai ke;
Lafz-e-Taa’ir ke maane to hain, Nahoosat ke, lekin Lafz-e-Tayr jab ata hai to wo parinde ko kehte hain, Tayr ka lafz - Nahoosat ke maane nahi deta.
Aur agar ye maane aate bhi, to uss ke liye lafz-e-Arsala nahi Anzala Quran me istemaal hona chahiye tha,…, kyun ke, iss ayat me Arsala ka lafz istemaal huwa hai, aur parindon ke jhud ke jhund aye hain, to parindo ke liye ye baat samajh me aati hai - Nahoosat ke liye nahi.
Waise hi phir doosri ayat ka kya karenge, jiss me kaha gaya ke, (تَرْمِيهِم بِحِجَارَةٍۢ مِّن سِجِّيل) wo to teer ki tarah ya bandooq ki goli ki tarah kankariyan pheki ja rahi thi, nahoosat aur bacteria ko kaise phekenge?
Israr Ahmed ne, ek point apne bayan me kaha ke, jo phrase Hijaratan min Sijjeel hai, kankariyan agar Quraish ke log phek rahe the, to koi insaan kitni zor se kankari phek sakta hai? Uss ka momentum itna to nahi ho sakta ke, wo logon ko aur haathiyon ko halak kar de.
Ye ho sakta hai ke, koi oonchi pahadi par chadh jaye aur fauj kisi tang mountain pass me se guzre aur unn par, ooper se bade-bade pathar ludkaye, to uss ke nateeje me kuch faujiyon ko nukhsaan ho sakta hai, lekin kankariyon ke maarne se koi asar nahi hoga.
Aur hathiyon ki fauj aise koi narrow mountain pass se nahi balke wadi-e-Muhassar me halak huwi, khule maidan me wo parindon ke zariye halak ki gayee.
Ye rational tarjuma agar koi karna chahe, to wo aisa hona chahiye ke Quran ki kisi bhi doosri ayaat se wo ikhtelaaf na kare.
Agar aisa ho raha hai, to phir samajh lena chahiye ke wo tarjuma ghalat hai. Kyun ke, Quran me, ba-zaat-e-khud koi ikhtelaaf nahi. Tarjumo me ya tarjumo ki wajah se ikhtilaaf ho sakta hai,
Hume kya karna chahiye?
Ye sab kuch hume kyun sunaya ja raha hai?
Kyun ke,…, ye nateeja hai, Ahadith se doori ka, jiss se hum ko bachna hai,
Rasoolullah (صلى الله عليه وسلم) ne farmaya, Allah (سُبْحَانَهُ وَتَعَالَى) Meri ummat ko gumraahi par jama nahi karega, Allah (سُبْحَانَهُ وَتَعَالَى) ki madad jamaát ke saath hai aur jo koi jamaát se deviate karega, wo dozak me daakhil hoga.[5]
To jo shaks, kisi bhi masle par ummat ke ijma ke khilaf koi kaam kare, to phir ye to gumrahi hai, jiss ki ittebah nahi ki ja sakti, warna anjaam bura hoga.
ya koi aisa raasta chunn le, jo hadith ka inkaar karta hai, to phir Surah an-Nisa ki jo ayat, iss dars ke shuru me humne suni, uss ke mutabiq hamara ye haq banta hai ke, aise raaste ko hum chhorrh de, kyun ke, Islam me do hi authorities hain, ek hai Quran, Doosre hai Hadith ya Allah ke Rasool ki sunnat.
Ye samajhna zaroori hai ke, Maujeza kya hai aur kaise hota hai?
Sab se pehle to ye hai ke, Science uss ilm ka naam hai jo law of nature ya qawaneen-e-qudrat ke mutalliq hai, jo daryaft ke zariye - inquiry ke zariye hasil hota hai.
Ye Qawaneen-e-Qudrat, ye jo natural laws hain, jaise, law of gravitation hai - zameen cheezon ko apni taraf kheenchti hai, ooper se koi cheez chhorrhe to wo zameen par girti hai,
Waise hi kashtiyon ka paani par chalna, ek natural law ke tehat hota hai, agar wazan zyada ho jaye to kashti doob jaati hai, kyun ke, wo natural law se zyada wazan humne daala. Aisi kayee aur misaalein di ja sakti hain.
Ye qawaneen, ye natural laws Allah (سُبْحَانَهُ وَتَعَالَى) ne banaye, ye qawaneen constant hain, permanent hai, mustaqil hain, inn me koi tabdeeli nahi kar sakta, lekin
Allah (سُبْحَانَهُ وَتَعَالَى) ki qudrat inn qawaneen ke ooper hai, kyun ke, Allah (سُبْحَانَهُ وَتَعَالَى) ko tamaam cheezon ka ilm hai, total ilm Allah ke paas hai.
Scientific inquiry, jo daryaft insaan cheezon ko karta hai, wo dheere dheere Allah (سُبْحَانَهُ وَتَعَالَى) insaan ko deta hai, kyun?
Kyun ke, Ayat-al-Kursi me aya hai ke, Uss ke ilm me se, koi le nahi sakta, jaan nahi sakta, siway Uss (Allah) ki ijazat ke. To jab Allah ki ijazat hogi tab hi wo ilm insaan ke liye khulega.
Qawaneen-e-qudrat kyun ke permanent hain, iss liye science possible hai, agar wo baar baar todhe jaate to science aur technology possible hi nahi hoti,
Maujeza jo hai wo qawaneen-e-qudrat, natural laws ke khilaf kaam hota hai, aur ye sirf aur sirf Allah (سُبْحَانَهُ وَتَعَالَى) kar sakte hain. Kyun ke, jaisa hamare ustaad kehte the ke, jo qanoon banata hai, wohi qanoon todh sakta hai. The law maker is the law breaker. Allah hi laws of nature ko todh sakta hai,
Musa (عَلَيْهِ ٱلسَّلَام) se kaha ke, apni walking stick, apna asa zameen par daalo, wo ek saamp bann gaya,
Allah (سُبْحَانَهُ وَتَعَالَى) ka mamela to “Kun fa yakoon” ka mamela hai, jab wo kehte hain ke, “Hoja, to wo hojaata hai”, waise hi Isa (عَلَيْهِ ٱلسَّلَام) ko bin baap ke paida kiya,[6]
Beshak Allah (سُبْحَانَهُ وَتَعَالَى) jo chaahte hain karte hain.[7]
Allah (سُبْحَانَهُ وَتَعَالَى) ko zariyon ki zaroorat nahi, wo kisi bhi cheez se kuch bhi bana sakte hain, kyun ke, khaaliq - wo hota hai jo kisi cheez se koi aur cheez banaye. Jaisa, aag se jinn ko banaya, mitti se insaan ko banaya, waghairah, waghairah.
Zameen aur Aasmaan ki badeshahi Allah ke liye hai, wo jo chaahta hai create karta hai, paida karta hai.[8]
Qawaneen-e-qudrat to iss liye banaye gaye hain ke, insaan ki zindagi iss duniya me mumkin ho sake, inn qawaneen ka koi aur istemaal nahi hai, ye qawaneen insaan ke liye bandish ho sakte hain, lekin iss bandish se paak hain Allah (سُبْحَانَهُ وَتَعَالَى).
Maujeze Allah ki qudrat ki nishani hote hain, taakey logon ke liye hujjat poori ho jaye.
Pichle nabiyon ke saath mamela aisa hota tha ke, jo maujeza qaum talab karti thi, wo maujeza nabi ke zariye Allah (سُبْحَانَهُ وَتَعَالَى) logon tak pahunchate the, dikhate the. Lekin Rasoolullah (صلى الله عليه وسلم) ka maujeza Quran hai, jo ta-qiyamat rehne wala hai.
Har daur me ye maujeza, Allah (سُبْحَانَهُ وَتَعَالَى) ki nishaniyon ko liye huwe, humare beech maujood raha hai, ab bhi hai aur aagay bhi rahega.
Ab kuch maujezon ko scientific explanation de sakte hain, aur baaz maujeze aise hain, jiss ka koi scientific explanation ho hi nahi sakta, aur ye Quran ka maujeza aaj aise aise scientific mazameen apne andar liye huwe hai, jo hum maukhe ke aitebaar se jab aisi scientific ayat ayengi to hum unn ko explain karenge, In Sha Allah.
To Surah al-Feel me jo parindon ka bheja jana, aur unn par kankariyon ka pekha jana, ye ek aisa maujeza tha, jaise Quran me Allah (سُبْحَانَهُ وَتَعَالَى) farmaate hain ke, baarish jo Allah ki Rehmat hai, uss se pehle khush-khabri le kar hawayen chalti hain. Theek ussi tarah Rehmatul-lil-alameen (صلى الله عليه وسلم) ke aane se pehle, ye ashaabul-Feel ka waqiya, wo khush-khabri tha, aap (صلى الله عليه وسلم) ki amad ka ailan tha.
Munkireen-e-Hadith ka bayan
To ye jo silsila shuru huwa tha, scientific rationalism ka, wo phir maujezon ke inkaar se convert ho gaya, ahadith ke inkaar me. Ahadith ka inkaar 19wi sadi se shuru huwa, jab baaz log, kitabein likhne lage,…, ahadith ki sadaqat ko, ahadith ki authenticity ko challenge karne lage. Inn ke inkaar ke wujuhaat, shak ki bina par the, wo kuch iss tarah hain;
Ahadith teesri sadi Hijri me likhe gaye, yani aap (صلى الله عليه وسلم) ke inteqaal ke 200 saal baad.
Ye aam taur par, sahaba ne aap (صلى الله عليه وسلم) se suna aur doosron tak zabani taur par pahunchaya, aur iss ki wajah se iss me bohot ghalatiyan hain.
aap (صلى الله عليه وسلم) ke zamane me ahadith nahi likhi gayee, kyun ke, ek hadith milti hai, jiss me aap (صلى الله عليه وسلم) ne mana kiya logon ko ahadith likhne se.[9]
To iss liye, ahadith kuch aur nahi, balke suni sunayee nanima ki kahaniyan aur gharelu qisse hain, jiss me log mann-ghadat baatein shamil kar liye hain.[10]
Iss ki wajah se Munkireen-e-Hadith ne Bukhari, Muslim, Tirmidhi, Ahmad Ibn Hanbal waghairah par ilzaam lagaya ke, inn ki wajah se ummat me ghalat cheezen phaili, aur inn logon ne mil kar ummat ko dhoka diya hai.[11]
Munkireen-e-Hadith ka fitna jab 1950’s me zor pakda, to Hyderabad me Osmania University ke, Islamic Studies ke Head of the Department huwa karte the, Maulana Manazir Ahsan Gilaani, jin ki mehnat ki wajah se, kuch aisa evidence jama huwa, jo iss baat ki daleel tha ke, ahadith ke sab se pehle likhne waale, Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) khud the.
Manazir Ahsan Gilaani ke dalail ko base bana kar, unn ko buniyad bana kar, unn ke shagird, Dr. Hameedullah ne, ye kaam ko aagay badaya, aur unn ko dauraane tehqeeq me, bohot hi puraane ahadith ke collections mile, jo France, Turkey aur Germany ki libraries se baramad huwe. Inn purane collections ki bina par Munkireen-e-Hadith, jiss me orientalist scholars aur kuch nadan Musalman Ulama shamil the, in ahadith ke na maanne walon ko jawab diya gaya.[12]
Dr. Hamidullah ne jo dalail jama kiye, uss me;
Ye bataya gaya ke, Ahadith Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne aap (صلى الله عليه وسلم) ki zindagi me hi likhna shuru kar diya tha, taqreeban 14 aise ahadith ke collections Dr. Hamidullah ne dhoond nikaale, jo sahaba ne jama kiye the.[13]
Humne to,…, wo hadith ke baare me suna, jo mana karti hai ahadith likhne se, aur doosri taraf sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne aap (صلى الله عليه وسلم) ki zindagi me hi likhne lage,…, to kya sabaha ne aap (صلى الله عليه وسلم) se ijazat li thi,…, ya nahi? Agar nahi to phir kya majera hai?
Ahadith likhne ka hukum bhi aap (صلى الله عليه وسلم) ne hi diya aur iss ke kayee dalail maujood hain.[14]
Ye do ahkamaat koi contradictory statements nahi the, balke aap (صلى الله عليه وسلم) unn logon ko mana kiya tha, jo naye Musalman huwe the aur wo abhi Quran aur Hadith ke beech farq nahi jaante the, to ye Quran ko dilute hone se bachane ke liye, unn logon ko hukum kiya ke jab tak Quran yaad na ho jaye, Rasoolullah (صلى الله عليه وسلم) ko quote aur record nahi karenge.[15]
Unn logon ko ijazaat di gayee, jo Quran ko jaante the, aur farq kar sakte the, Nabi (صلى الله عليه وسلم) ki kahee huwi baaton aur Quran me,
Official documents ko chhorrh kar jo aap (صلى الله عليه وسلم) ne hukum diya tha, Madina ke City-State ko chalane ke liye, jaise constitution of Madina ya Madine ka Aayeen, Census of Madina - population ke records, Agreements ya muahede jo alag alag qabilon ke saath aap (صلى الله عليه وسلم) ne kiye the, khutoot jo aap (صلى الله عليه وسلم) ne likhe doosre mumalik ke badeshahon ko, Customs, Taxes aur Tariffs ke records waghairah likhe gaye, jo ahadith ka hissa to hai hi, balke aap (صلى الله عليه وسلم) ke khutbaat aur kahee huwi baaton ko bhi record kiya gaya.[16]
Inn me ek waqiya aisa bhi hai ke, kisi yemani sahabi (Abu Shah) ne hajjat-ul-wida ke maukhe par diye huwe khutbe ke baad, aap (صلى الله عليه وسلم) se darkhast ki, request ki ke, ye mere liye likh di jiye, aap (صلى الله عليه وسلم) ne hukum diya ke ye khutba Abu Shah ke liye likh diya jaye.[17]
Aisi kayee aur misaalein hain, jin ko bayan karne ka maukha nahi hai, lekin ek point jo khabil-e-ghaur hai, wo ye ke, Anas bin Malik jo hain wo Rasoolullah (صلى الله عليه وسلم) ki khidmat kiya karte the, aur wo aap (صلى الله عليه وسلم) ke saath raat-din rehte the, aur wo aap (صلى الله عليه وسلم) ke inteqaal ke baad hi unn ke ghar se gaye. Aur ye ahadith ki daulat se na sirf Anas bin Malik ne faida utthaya balke ye unn ki aulad ke zariye aagay aane wali naslon tak pahunchayi gayee.
Anas bin Malik ki ye adat thi ke, wo na sirf ahadith ko record karte the, balke check karne ke liye aap (صلى الله عليه وسلم) ko dete the, aur aap (صلى الله عليه وسلم) uss me correction bhi karte the.[18]
To pata chala ke, na sirf ahadith written form me transmit huwi, balke Rasoolullah (صلى الله عليه وسلم) ke zamane me likhi gayee, aur baaz ahadith me aap (صلى الله عليه وسلم) ne correction bhi kiya, to ye inn Munkireen-e-Hadith ki do baaton ka jawab hai ke, ahadith orally hi transmit huwi aur Rasoolullah (صلى الله عليه وسلم) ke 200 saal baad likhi jaana shuru huwi. Ye Munkireen-e-Hadith ka ek assumption keh lijiye, guess work keh lijiye, jiss ki bina par inhone Muhadditheen par tohmat lagayi, jo bilkul baseless hai.
Ye silsila yahin khatam nahi huwa, balke Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ke zamane me bhi chalta raha, Dr. Hamidullah ne apni kitab “An Introduction to the Science of Hadith in the Light of Sahifa Hammam ibn Munnabih” me taqreeban 14 Sahaba ki tafseel di hai, jiss me se do ka zikr hum yahan karenge;
Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) ko sirf parrhna aata tha aur wo likhna nahi jaanti thi, to unn ki tamam ahadith ko unn ke bhanje, Urwa Ibn Zubair aur deegar Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne likh liya.[19]
Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْه) ki jama karda ahadith koi asaani se haasil nahi huwe, jab log market me aur apni kheti me busy the apni zarooriyat ke tehat, Abu Hurairah bhook aur pyaas ki parwah kiye baghair Rasoolullah (صلى الله عليه وسلم) ke peechhe peechhe rehte, har action mahfooz karne ke liye.[20]
Phir Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne apne shagirdon ko Quran aur Hadith ka ilm diya, iss ki wajah se bhi ahadith yaad ki gayee, likhi gayee aur aagay generations tak pahuchayi gayee.
Ibn Hajar likhte hain ke, taqreeban 800 Sahaba, Tabaeen, Taba-Tabaeen ne Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْه) se ahadith nakhal ki hai.[21]
Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْه) ke ek shagird, jo Abu Hurairah ke hi watan se the, Hammam Ibn Munabbih, jab unn ki Taaleem khatam huwi to Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْه) ne unke liye tohfe ke taur par apne haath se likhi huwi - ek kitab pesh ki, jiss me 140 ahadith the aur jo Sahifa Hammam Ibn Munabbih ke naam se mash’hoor huwa aur ye silsila iss sahifa ka chalta raha aur iss ke teen manuscripts huwe, jo Dr. Hamidullah ne daryaft kiya.
Sahifa Hammam Ibn Munabbih iss aitebaar se aham collection hai ke, wo hume Rasoolullah (صلى الله عليه وسلم) ke ashaab (رَضِيَ ٱللَّٰهُ عَنْهُم) ke daur ka document ya sahifa ya dastawez janchne ka maukha deta hai, jiss ka bhar-poor faida utthate huwe Dr. Hamidullah likhte hain ke;
Sahifa Hammam Ibn Munabbih ke ahadith Ahmed, Bukhari, Muslim, aur Sihah Sitta me maujood hain,
Jo Hadith ka Matan hai, matlab ye ke, jo hissa Rasoolullah (صلى الله عليه وسلم) ka kaha huwa hai, wo jaise-ka-waisa, same hain, matlab Bukhari, Muslim waghairah ne ahadith me koi tabdeeli nahi ki,
Jaanch karne par pata chala ke, Abu Hurairah ke bayan karda ahadith, doosre Sahaba Ikraam ke zariye bhi milte hain, jo iss baat ka saboot hai ke, ye ahadith Rasoolullah (صلى الله عليه وسلم) hi ke kahe huwe hain,[22]
Ye koi nanima ki kahaniya nahi, balke, ek azeemush-shaan kaam Allah ne iss ummat se liya,
Kyun ke Quran ki hifazat ka zimma Allah (سُبْحَانَهُ وَتَعَالَى) ka hai, aur ye usi hifazat ka nateeja hai ke, Quran se related jo records hain, Quran ko implement karne ka jo procedure hai, uss ko bhi Allah (سُبْحَانَهُ وَتَعَالَى) ne mahfooz kar liya.
Agar Muhadditheen iss ummat ko dhoka diye hote, to jo coordination ki zaroorat parrhti, uss coordination ke liye phir farishton ko hi aana parrhta, kyun ke, phir jiss dhoke ki baat Munkireen-e-Hadith kar rahe hain, wo kayee sau saal se chala aa raha hai aur ye uss waqt ki baat hai, jab ke communication aaj ki tarah tez raftaar nahi tha.
Munkireen-e-Hadith ka fitna, Kafiron ki Shuru karda saazish thi, jiss par Musalmano ko kyun amal karna chahiye? Agar hum iss saazish ka jawab nahi de sakte, to iss ka matlab ye nahi ke hum uss saazish ka hissa ban jaye. Ye fitna aaj har musalman ghar me dakhil ho chuka hai, aur ye iss liye huwa hai ke, hum Quran se aur ahadith ke ilm se mehroom hain. Agar koi shaks Quran aur Hadith ka ilm rakhta hai, aur wo cheezon ko analyze kar sakta hai to uss ko pata chalega ke, iss saazish ka muh-todh jawab diya ja sakta hai;
Sab se pehli cheez to ye hai ke, Quran khud Ati’ullah aur Ati’ur Rasool ke zariye, Quran aur Hadith par amal karne ki taraf dawat de rahi hai,
Doosre ye ke, Quran me Ummahaatul momineen ko mukhatib karke, ye bohot hi khaas baat hume batayi ja rahi hai,…, ahadith ke mutalliq,
“Aur tumhare gharon me jo Allah ki ayat parrhi jaati hain aur hikmat (jo Quran ka interpretation bataya jata hai) unn ko yaad rakho,…”[23]
To iss ayat se pata chala, ke hadith wo hikmat hai, jo Allah ke Rasool (صلى الله عليه وسلم) ke zariye hum ko mili, aur wo Quran par amal karne ka tareeqa hai,
Teesre ye ke, ahadith kuch aise masail ka hal batati hain, jiss se ahadith ki importance ka pata chalta hai, iss ki ek misaal ye hai ke, iss duniya me kuch muqamaat aise hain, Jahan 6 mahine din aur 6 mahine raat hoti hai, to aise muqamaat par bhi Musalman hain, aur unn ke liye ye masla hai ke wo namaz kaise parrhe aur roza kaise rakhe?
Baaz log, jinhe ye pata nahi ke kya karna hai, to wo log Makkah ke timing ko follow karne lage,
Aur fatwa ke liye, islaami duniya me iss sawal ko utthaya gaya, aur
Allah ke Fazl-o-karam se, Muhadditheen ne iss sawal ka jawab diya, iss silsile me ek milti hai jo batati hai ke, jo shehr qareeb tareen hai – Jahan namaz ke awqaat 24 hours ke hisaab se muqarar hai, unn awqaat ko follow karna chahiye,
Ye agar hadith ko chhorrh denge to kya Banega, Rasoolullah (صلى الله عليه وسلم) ke ahkamaat hone ke bawajood,…, agar koi man-maani kare to kya hoga?
Chohte ye ke, mera ek article hai Quranic Resources website par, jiss me ahadith me jo scientific explanations diye gaye hain, unn ka zikr hai – “Muhammad (صلى الله عليه وسلم) the Greatest Scientist” ke naam se, ye koi aam baat ya ittefaq nahi hai,
Panchwa ye ke, Ahle-Quran ya Munkireen-e-Hadith ko jawab dena ya unn se behas karne ka ek tareeqe kaar humne banaya, aur behas ki, uss ka conclusion kuch iss tarah nikla;
Munkireen-e-Hadith muslim ummat me ittehaad paida karna chahte hain, lekin jab unn se behas huwi to pata chala ke, namaz parrhne ke hi inn ke, paanch logon ke paas paanch tareeqe hain, to ye log khud apas me ittehaad nahi karte, doosron ko kya seekh denge,
Ye namaz ko khatam karke, masjidon ko khatam kar dena chahte hain, inn ko community center chahiye masjid nahi, taakay hafte me ya mahine me ek waqt mulaqat ho sake,
Tahweel-e-qibla ka inkaar karte hain, jab ke Gujrat me ek masjid mili hai, jo Rasoolullah (صلى الله عليه وسلم) ke zamane me banayi gayee thi, jis ka rukh bait-al-maqdis ki taraf hai, iss ka unn ke paas koi jawab nahi, ye to Quran ko bhi nahi manna chahte,
Zakat aur Sadaqat ko insaano ki niyyat par chhorrh diya gaya hai, to ye jo masajid se nikla huwa socio-economic system ko khatam kar dena chahte hain, Musalmano ke finances khatam kar dena chahte hain,
Sood halal hai, kyun ke banking system ko sirf Quran se sabit nahi kar sakte, aur kya jaiz hai aur kya na-jaiz ye to ahadith se hi pata chalta hai,
Choron ke haath kahan se kaatenge? Kalahi se, koni se ya kandhe se, kyun ke Quran ki ayaat inn teeno ko,…, yadd, kehti hain, ye to Quran ke iss hukum ko nahi maanna chahte, kyun ke aaj kal ki duniya me ye mayoob baat hai, kisi ko capital punishment diya jaye,
Dadhi ka zikr nahi Quran me, ye puraane logon ki dakhyanoos baatein hain, to clean shave ho jao,
Quran me music ka zikr nahi, to Music sunne me koi haraj nahi, aur iss se aagay badh kar, jin cheezon ka Quran me zikr nahi wo sab halal hain,
Parde ke liye aya ke, apne seeno ko dhak lo, to burkha khatam, mard aur aurat ek doosre se mil sakte hain, aise zina bhi aam ho jayega,
Ahadith bayan karne wale sahaba tamam ke tamam jhoote hain (na’oozu billah), inn ko galiyan bakna sawab ka kaam hai.
To ye hai, haqeeqat Ahle Quran aur Munkireen-e-Hadith ki. Inn ko shariyat-e-Muhammadi (صلى الله عليه وسلم) se pareshaani hai, waise hi jaise,
Quraish ko thi, wo Allah (سُبْحَانَهُ وَتَعَالَى) ko to maante the, lekin jiss shariyat ki taraf Rasoolullah (صلى الله عليه وسلم) unn ko dawat de rahe the, wo unn ko nahi manna tha,
Quran ka interpretation kaun decide karega?
Har firqa Quran ka interpretation karta hai aur samajhta hai ke, sirf wohi seedhe raaste par hai, baaki sab ghalat hain, to ye kaun tay karega ke, kaun sahih hai aur kaun ghalat,
Iss ka jawab Quran ki wohi ayat hai, Jahan se hum Shuru kare,
Allah (سُبْحَانَهُ وَتَعَالَى) hume aur hamare mutalliqeen ko iss fitne se mehfooz rakhe, kyun ke ye fitna aaj har ghar me dakhil ho chuka hai. Rabbana aatina…
[8] Al Quran, Surah ash-Shuraa, Chapter 42: Verse 49
[9] Abu Sa'id Khudri reported that Allah's Messenger (ﷺ) said: Do not take down anything from me, and he who took down anything from me except the Qur'an, he should efface that and narrate from me, for there is no harm in it and he who attributed any falsehood to me-and Hammam said: I think he also said:" deliberately" -he should in fact find his abode in the Hell-Fire.
[10] Dr. Hamidullah, Conservation of Hadith in the Light of Sahifa Hammam Ibn Munabbih, Islamic Book Trust, Foreword, page xiii
[11] Dr. Hamidullah, Conservation of Hadith in the Light of Sahifa Hammam Ibn Munabbih, Islamic Book Trust, Foreword, page 54
[12] Dr. Hamidullah, Conservation of Hadith in the Light of Sahifa Hammam Ibn Munabbih, Islamic Book Trust, Foreword, pages xiii-xiv
[13] Dr. Hamidullah, Conservation of Hadith in the Light of Sahifa Hammam Ibn Munabbih, Islamic Book Trust, Foreword, page xiv
[14] Narrated Abdullah ibn Amr ibn al-'As: I used to write everything which I heard from the Messenger of Allah (ﷺ). I intended (by it) to memorise it. The Quraysh prohibited me saying: Do you write everything that you hear from him while the Messenger of Allah (ﷺ) is a human being: he speaks in anger and pleasure? So I stopped writing, and mentioned it to the Messenger of Allah (ﷺ). He signalled with his finger to him mouth and said: Write, by Him in Whose hand my soul lies, only right comes out from it.
حَدَّثَنَا مُسَدَّدٌ، وَأَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ قَالاَ حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللَّهِ بْنِ الأَخْنَسِ، عَنِ الْوَلِيدِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي مُغِيثٍ، عَنْ يُوسُفَ بْنِ مَاهَكَ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ كُنْتُ أَكْتُبُ كُلَّ شَىْءٍ أَسْمَعُهُ مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم أُرِيدُ حِفْظَهُ فَنَهَتْنِي قُرَيْشٌ وَقَالُوا أَتَكْتُبُ كُلَّ شَىْءٍ تَسْمَعُهُ وَرَسُولُ اللَّهِ صلى الله عليه وسلم بَشَرٌ يَتَكَلَّمُ فِي الْغَضَبِ وَالرِّضَا فَأَمْسَكْتُ عَنِ الْكِتَابِ فَذَكَرْتُ ذَلِكَ لِرَسُولِ اللَّهِ صلى الله عليه وسلم فَأَوْمَأَ بِأُصْبُعِهِ إِلَى فِيهِ فَقَالَ " اكْتُبْ فَوَالَّذِي نَفْسِي بِيَدِهِ مَا يَخْرُجُ مِنْهُ إِلاَّ حَقٌّ " .
[15] Dr. Hamidullah, Conservation of Hadith in the Light of Sahifa Hammam Ibn Munabbih, Islamic Book Trust, Foreword, page 49
[16] Dr. Hamidullah, Conservation of Hadith in the Light of Sahifa Hammam Ibn Munabbih, Islamic Book Trust, Foreword, pages 20-26
[17] The below hadith was referenced by Dr. Hamidullah, Conservation of Hadith in the Light of Sahifa Hammam Ibn Munabbih, Islamic Book Trust, Foreword, page 29
Narrated Abu Hurairah: That the Messenger of Allah (ﷺ) gave an address. So he mentioned a story in the Hadith, and Abu Shah said: 'Have it written for me O Messenger of Allah! So the Messenger of Allah (ﷺ) said: 'Write it for Abu Shah.'"
[18] Dr. Hamidullah, Conservation of Hadith in the Light of Sahifa Hammam Ibn Munabbih, Islamic Book Trust, Foreword, pages 32-34
[19] Dr. Hamidullah, Conservation of Hadith in the Light of Sahifa Hammam Ibn Munabbih, Islamic Book Trust, Foreword, pages 36-38
[20] Dr. Hamidullah, Conservation of Hadith in the Light of Sahifa Hammam Ibn Munabbih, Islamic Book Trust, Foreword, page 48
[21] Dr. Hamidullah, Conservation of Hadith in the Light of Sahifa Hammam Ibn Munabbih, Islamic Book Trust, Foreword, page 50
[22] Dr. Hamidullah, Conservation of Hadith in the Light of Sahifa Hammam Ibn Munabbih, Islamic Book Trust, Foreword, page 54
[23] Al Quran, Surah al-Ahzab, Chapter 33: Verse 34
Tafseer Surah al-Feel Part 2
Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle hafte humne Surah al-Feel ki tafseer ka pehla hissa sunna, aur aaj In Sha Allah Surah Al Feel ka tarjuma aur tafseer samajhne ki koshish karenge.
Tarjuma wa Tafseer
Ab aaiyye Surah al-Feel ke tarjuma par:
أعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيم
Main Allah se panah mangta hoon, Allah (سُبْحَانَهُ وَتَعَالَى) ke protection me aata hoon, shaitan se jiss ko pathar maar ke bhaga diya gaya hai.
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيم
Shuru Allah ke naam se jo taras kha kar faida pahunchane wala hai.
As’haabun Naar aya hai, Dozaq wale, ya Dozaq ke bashinde, aur issi ayat me As’haabul Jannah bhi aya hai, to Jannat wale,[14]
Aise hi Ashaabul Kahf aya hai – people of the cave, Gaar wale,[15] aur iss surat me Ashaabul Feel aya hai - Haathi walon ke liye, matlab to saathi ka hi aa raha hai, lekin yahan ek se zyada hai, iss liye tarjuma “Wale” ka kiya gaya hai
Thoda lafz ka construction, badal ke, Saahiba - biwi ko kehte hain, kyun ke wo zindagi ki saathi hai.[16]
jiss ko ta’eed ya panah hasil ho, jiss ko defend kiya jaye - ab agar dost honge to wo defend karenge.[17]
Ahadith me bhi yehi matlab aya hai.
Lafz-e-Feel ka root ya maddah, Fay, Yay, Laam, hai. Ye lafz Quran me issi ayat me aya hai, aur iss ka matlab haathi ke hain.
Iss ayat ki tafseer me Ibn Abbas likhte hain ke, iss ka matlab ye hai ke, Aye Muhammad (صلى الله عليه وسلم) kya aap ko iss ki khabar nahi mili, ke aap (صلى الله عليه وسلم) ke paalne waale malik ne, kaise haathi walon ko saza di aur unn ko tabah kar diya, wo log jo Allah ke ghar ko tabah karne, uss ko dhaa ne ke liye aye the?[18]
Mufti Shafi sahab, iss ayat ki tafseer me kehte hain ke, Alam Tara - Kya aap ne nahi dekha, yahan kyun ke ye singular form me hai, Rasoolullah (صلى الله عليه وسلم) mukhatib hain. Yahan ghaur karna ye hai ke, aap (صلى الله عليه وسلم) iss waqiye ke hone ke 50 din baad paida huwe, to aap (صلى الله عليه وسلم) ne iss waqiye ko apni aankhon se hote huwe nahi dekha, lekin ye waqiya itna mash’hoor tha, aisa jaisa ke aap (صلى الله عليه وسلم) ne iss ko dekha ho, matlab ye ke iss waqiye ka hona, ek aisa sach hai - jisse koi nahi jhutla sakta. Aur jaisa hum pichle dars me sunn chuke hain ke, iss waqiye ki do nishaaniyan, Haathi Mahmood ke do chalane waale Makkah me majboori ki halat me zinda the, to ye waqiya waise bhi logon ki yaad-dasht me taza tha, jo iss waqiye ki yaad dilata rehta tha - jiss ko aap (صلى الله عليه وسلم) ne bhi dekha.[19]
Doosre ye ke, yahan mukhatib Rasoolullah (صلى الله عليه وسلم) hain, lekin asal mukhatib khaas taur par Quraish hain, aur aam taur par Arab ke log hain, jo iss qisse se bakhoobi waqif the.[20] Ye jo phrase hai, Alam Tara - Quran me hume tawajjoh dilaane ke liye ata hai, sawal ho raha hai, aise hi kayee aur tareeqe se sawal jawab ke zariye important issues ki taraf tawajjoh dilayee gayee aur phir uss sawal ka jawab bhi diya gaya. Hamari website Quranic Resources par aise hi sawalon ko jama kiya hai - The Quran Asks - Quran poochta hai ke section me.
To kaha ke, Kya tum ne nahi dekha ke, tumhare paalne waale malik ne, haathi walon ke saath kya kiya? To sab ko maaloom tha ke unn ka kya hashar kiya, phir aagay farmaya…
Vs No 2
أَلَمْ يَجْعَلْ كَيْدَهُمْ فِى تَضْلِيلٍۢ
Kya uss ne, unn ki tamam tadbeeron ko bekaar nahi kar diya?
Iss ayat me teen alfaz samajhne wale hain, Ja’ala, Kaida, aur Tazleel.
JA’ALA ( He makes ) 2:19
Lafz-e-Ja’ala, yaj’al jaisa iss ayat me aya hai, iss ka root ya maddah Jeem, Ayn, Laam hai. Ye lafz Quran me inn maano me aya hai;
Kisi cheez ka banana, zameen ko bichona aur aasmaan ko chhatt banaya,[21]
Kisi cheez ka dena, jaisa ke kisi kaam ki ijazat nahi di,[22]
Kisi ka bheja jana, jaisa ke nabi aur rasool bheje jaate hain, appoint hote hain Allah ki taraf se,[23]
Kisi cheez ka rakhna, jaisa ke Yusuf (عَلَيْهِ ٱلسَّلَام) ka apne bhai ke saman me pyala rakh dena,[24]
Kisi cheez ka muqarrar karna, Allah ke saath doosre ilaaha muqarrar kar liya,[25]
Assign karna, uss ke liye wasee daulat mansoob kiya,[26]
Allah behtar jaanta hai ke wo apna paigham kahan rakhe, kiss se kaam le[27]
Ahadith me bhi yehi matlab aya hai,
dhool ko, dust ko mere liye paak kar diya gaya hai ya paak bana diya gaya hai,[28]
60,000 ki fauj jiss ka koi bhi muqabla nahi kar sakta tha, uss ko aur uss fauj ke chhupe mansoobe ko, Allah ne, unn ki tamam tadbeeron ko bekaar kar diya. To tadbeer ye thi ke, Kaba ko todh kar Quraish ko hara dena jiss ki wajah se, East – West trade jo tha, uss equation me se Quraish ko nikaal diya jaye, aur Quraish ki pasti, unn ko hara dene ka matalab, poore Arab par Qaisar ki hukumat, aur iss hukumat me Arabon ko eesaiyyat me dakhil karne ka mansooba tha.
To iss bade lashkar ko, aur iss sazish ko Allah SWT ne kaise kuchla?
Vs No 3
وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ
Aur unn par bhej diye, jhund ke jhund, udhte huwe parindon ke,
Ab iss ayat me samajhne wale teen alfaaz hai,..., Arsala, Tayr, Ababeel.
RASOOL ( Messenger ) 2:108
Lafz-e-Arsala ka root ya maddah Ray, Seen, Laam hai, issi root se Rasool bhi hai, aur Quran me ye lafz ke maane hai;
Kisi Shaks ko bhejna, Wo Allah hi hai jo Rasoolullah (صلى الله عليه وسلم) ko hidayat aur deen-e-haq ke saath bheja, taakay Allah ke deen ko dunya ke tamam deeno par ghalib kare, Agar-che ke kafir na-khush hi kyun na hon, [36]
Kisi cheez ko bhejna, Wo Allah hi hai jo apni Rahmat ke aagay aagay, hawaon ko khush-khabri bana kar bhejta hai,[37]
Allah (سُبْحَانَهُ وَتَعَالَى) ne har ummat me Rasool bheja, taakay Allah hi ki ibadat kare aur ghair khudai taqaton se, butthon se bache rahe…,[39]
Acha phir, baaz rasoolon ka zikr Allah (سُبْحَانَهُ وَتَعَالَى) ne Rasoolullah (صلى الله عليه وسلم) se kiya, aur baaz rasoolon ka zikr nahi kiya…,[40]
aur ye sab kuch, yani inn sab rasoolon ko khush khabri dene wale, aur darane wale bana kar Allah (سُبْحَانَهُ وَتَعَالَى) iss liye bhejta raha, Rasool ya paighambar ke aane ke baad, logon ke paas Allah ke khilaf koi hujjat baaqi na rahe,...,[41]
Muhammadur Rasoolullah (صلى الله عليه وسلم) aakhri nabi hai,[42] jo tamam insaaniyat ke liye bheje gaye hain,[43] aur
Hume hukum huwa hai ke, hum Allah ki aur Rasoolullah (صلى الله عليه وسلم) ki itteba kare, takay,…, jo sab se badi kamiyaabi hai, wo hasil karne ke liye,[44]
Jabrail (عَلَيْهِ ٱلسَّلَام) insaan ki shakal me aye aur aap (صلى الله عليه وسلم) se sawal kiya, lambi hadith hai, Imaan kya hai? Aap (صلى الله عليه وسلم) ne jawab diya,
“Allah par iman lana, aur
uss ke farishton par,
uss ki bheji huwi kitabon par,
uss ke rasoolon par,
iss duniya ke aakhri din par,
taqdeer par, aur uss ke achi hone par ya buri hone par,[46]
Jo apne iman me shak me mubtala hai, usse ye kehna chahiye “Amantu Billahi wa Rusulihi”[47]
Ye aaj ke halaat ke hisaab se hadith hai, baaz log sawal karne lagenge, jab tak koi kahega ke, Allah ne sab kuch paida kiya, lekin Allah ko kis ne paida kiya? Jo koi ye sune, wo kahe; Amantu Billahi wa Rusulihi[48]
Rasool, Ahadith me envoy ya safeer ke liye bhi istemaal huwa hai, badesha ka paigham laane wala,[49]
Aap (صلى الله عليه وسلم) ne farmaya, na mai ahad todhta hoon aur na safeeron ko qaid karta hoon,[50]
Rusul, Qabr ke farishton ke liye istemaal huwa,[51]
Asani, farawani, fursat ka waqt, ek hadith me ye drought yani khushk saali ke opposite me aya hai, jo koi maweshi rakhta ho, jaise oontth, gaye, bhed, bakri, waghairah aur unn wajib haq ada nahi karta, Qiyamat ke din ye maweshi uss ke ooper se guzare jayenge, azab ke taur par,[52]
Kisi ko bhej kar kharz liya, aise shaks ke liye bhi Rusul aya hai,[53]
Farishte (Yahan lafz-e-rusul) istemaal huwa hai, uss ghar me daakhil nahi hote, jahan kutta ho ya koi tasveer,[55]
Qiyamat ke din,
kisi nabi ke saath do log ayenge, jo unn par iman laye,
kisi nabi ke saath teen log ayenge, aur
baaz ke saath kuch kum ya kuch zyada,
Unn se poocha jayega, kya tum ne Allah (سُبْحَانَهُ وَتَعَالَى) ka paigham pahuncha diya tha, apne logon ko, wo kahenge ke: haan hum ne pahuncha diya tha
phir unn ki ummat ko bulaya jayega, aur unn se yehi sawal kiya jayega, wo kagenge, ke unn ke paighambar ne Allah ka paigham nahi pahunchaya,
uss nabi se poocha jayega, ke tumhara koi gawah hai, to wo kahenge ke Muhammad (صلى الله عليه وسلم) aur unn ke ummati gawah hain
To ummat-e-Muhammad (صلى الله عليه وسلم) se poocha jayega ke kya iss nabi ne Allah ka paigham pahuncha diya tha, to wo kahenge - haan pahuncha diya tha
Ummat-e-Muhammad (صلى الله عليه وسلم) se poocha jayega ke, tum ko kaisa pata hai, wo kahenge ke - hamare Nabi Muhammad (صلى الله عليه وسلم) hume bataya tha ke Allah ke Rasoolon ne Allah ka paigham pahuncha diya aur humne aap (صلى الله عليه وسلم) ki baat ka yaqeen kar liya
Issi ko Quran me kaha gaya hai ke, {وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا}
Issi tarah to humne tumhe ek darmiyani, ummat-e-wasata, banaya hai, takay tum duniya ke logon par gawahi do aur Rasoolullah (صلى الله عليه وسلم) tum par gawah honge,...,[56]
TAYR ( Bird ) 2:260
Lafz-e-Tayr ka root ya maddah Tuay, Yay, Ray hai, iss ka matlab parinde ke hai, udhna, aur bad shugn.
Ahadith me bhi yehi matlab aya hai, aur kuch ahadith hain Tayr par;
Bad Shugn log samajhte hain, iss dua se hume seekh hai ke; koi shugn, koi burai nahi siway jo teri taraf se aye, aur koi khair nahi siway tere khair ke, aur tere siway koi Ilaha nahi, koi aur ultimate authority nahi iss kayenaat me,[57]
Bad shagun nahi hai, agar kisi cheez se masle paida hote hain to wo, ghar, ghoda aur aurat hain, ye wohi zan, zar, zameen ka mamela samajh me ata hai,[58]
Aap SAWS ne farmaya ke, ek aadmi se doosre aadmi ko marz nahi phailta, aur koi bura shugn nahi hota, acha shagun, ache kalimaat hote hain,[59]
Ek Musalman ko shagun ki wajah se kisi cheez se baaz nahi aana chahiye, na kisi cheez se rukna chahiye, agar koi aisa dekhe to kahe,
اللهم لا يأتي بالحسنات إلا أنت، ولا يدفع السيئات إلا أنت، ولا حول ولا قوة إلا بك
Aye Allah, Aap hi achi cheezen late hain, aur aap hi buraiyon ko rokte hain, aur aap ke siway koi taqat aur khuwwat nahi[61]
Matlab ye hai ke, ummat me achai ko phailao, ahtiyaat apni jagah hai, lekin kisi ko ye kahe ke tumhari wajah se main bimar ho gaya hoon, iss se sirf bad-mazgi phailegi aur kuch nahi,[62]
Ulama ne bhi yehi qarar diya hai ke, ye superstition ghalat hai, Bimari Allah ki taraf se aati hai, uss ka zaheri zariya koi bhi raha ho, jab tak Allah na chahe hum bimar nahi hote.
Aap (صلى الله عليه وسلم) ne farmaya, har shikari jaanwar aur har wo parinda jiss ke panje hote hain, wo haram hai,[63]
Momin ki rooh jannat me parinde ki manind hoti hai, jo uss ke pedh se ghiza paati hai, jab tak Allah (سُبْحَانَهُ وَتَعَالَى) Qiyamat ke din uss ke jism ko,[64]
Agar tum sab Allah par tawakkal ke saath bharosa karo, to wo tumhe zaroor rizq dega, jaisa parindo ko deta hai, jo subah bhuke nikalte hain aur sham ko pet bhar kar laut’te hain,[65]
ABABEEL ( Flocks ) 105:3
Lafz-e-Ababeel ka root ya maddah Alif, Bay, Laam hai, iss ka matlab jhund, parindon ke jhund.
Rasool, Allah ki taraf se paigham le aate hain, to Arsala kisi cheez ka bheja jana. Yahan Allah ne parindon ke jhund bheje. Ibn Kathir ek hadith Ibn Abbas se Riwayat karte hain Ababeel ke silsile me ke, wo aise parinde the, jiss ki chonch parindon ki tarah thi aur jiss ke panje kutton ke panjon ki tarah the.
Vs No 4
تَرْمِيهِم بِحِجَارَةٍۢ مِّن سِجِّيلٍۢ
Jo unn par pakki-huwi mitti ki kankariyan barsayi,
Ab iss ayat me bhi teen alfaz hai, wo hai Tarmeehim, Hijarah aur Sijjeel.
YARMI ( He throws ) 4:112
Lafz-e-Tarmi ka root ya maddah Ray, Meem, Yay hai. Quran me ye lafz ka matlab;
Aap (صلى الله عليه وسلم) ne, iss Quran ki ayat (Aur tum log, jahan tak ho sake, zyada se zyada taqat aur ghodon ke tayyar rakhne aitebaar se unn ke muqable ke liye tayyar raho,…,)[68] iss ayat ki tashreeh me farmaya, taqat teer-andazi hai, shooting is strength[69]
Jo koi teer andazi seekha aur uss ko nazar andaz kar diya, ya bhool gaya, ya chhorrh diya, wo hum me se nahi, ya aap (صلى الله عليه وسلم) ne farmaya uss ne na-farmani ki,[70]
Abu Talha aur Rasoolullah (صلى الله عليه وسلم) ki aadh, ek hi dhaal se kar rahe the, aur Abu Talha (رَضِيَ ٱللَّٰهُ عَنْه) ache teer andaaz the, jab wo teer chalate the, to aap (صلى الله عليه وسلم) sar uttha kar dekhte ke teer apne Nishan par kaise laga,[71]
Aap (صلى الله عليه وسلم) ne Jamrat me shaitan par paththar phenke,[72]
Ab lafz-e-Hijarah ka root ya maddah hai, Hay, Jeem, Ray. Dr. Anees Qurani ayat ko jama karke apni kitab Explanatory Dictionary of the Holy Quran me likhte hai;[74]
Hujuraat, jo ek surah ka naam hai, iss ka matlab kamra ya ek kamre ka makaan ko kehte hain.[75]
Kamra, ek band jagah ka naam hai, jo chaaro taraf se deewaron, chhat aur farash se bandh hotay hain, jiss me darwaaze, khidkiyan, waghairah khulte hain.
Bohot chhote suraakh, jaise kisi sponge me hote hain, unhein bohot chhote kamre bhi kaha ja sakta hai,
Lafz-e-Hajar aur Hijaarah, jo ek hi root se bane hain, porous rock yani aisa pathar jiss me chhote surakh hon,
Jab Musa (عَلَيْهِ ٱلسَّلَام) ne Allah (سُبْحَانَهُ وَتَعَالَى) se apni qaum ke liye paani maanga, to unn se kaha gaya ke, Hajar par apna assa maaro. Arabi zaban me pathar ke liye, ya pahad ke liye kayee alfaz aye hain, jaise, jabal, rawasiya, waghairah, lekin iss ayat me assa hajar par maarne ko kaha, kyun ke hajar porous hota hai, aur aise patharon aur pahadon me paani jama hota hai,[76]
Dilon ko bhi Hijaarah se compare kiya gaya, dil khoon ko jazb bhi karta hai aur pump bhi karta hai, waise hi, porous pathar barish ka paani jazb karte hain, aur ye paani pathar ke andarooni raaston se hota huwa darya me ja milta hai, ya phir kuwa aur borewell ke zariya nikaala jata hai,[77]
Yahan par alfaz ka istemaal jo Allah (سُبْحَانَهُ وَتَعَالَى) ne Quran me kiya hai, wo koi coincidence nahi, koi aise hi ittefaaq nahi. Ye ek hairat-angez maujeza hai.
Hijaarah me jo pores hain, wo paani ko bahar nikalne nahi dete, shayed issi wajah se iss lafz ka ek aur construction paani ko milne se rokne ke maano me istemaal huwa hai,[78]
Hijram-Mahjoora aya hai, azab se bachao ke liye,[79]
Sarparasti ke liye aya hai, jo kisi nukhsan se bachaye,[81]
Aqalmand ke liye aya hai, jo jhoot se bachata hai,[82]
Hijaratam-min-Sijjeel (11:82) aur Hijaratam-min-Teen (51:33) Quran me aya hai, jiss ko porous rock of baked clay kahenge, Bhatti me paki huwi gaare ki mitti ya chikni mitti, jo pakne ke baad porous ho jaati hai.
Ye ho sakta hai ke ye baking, ya mitti ka pakna, volcanic eruption ki wajah se ho, aatish fisha ki wajah se ho, kyun ke, Makkah me aur uss ke atraaf jo pathar hain, wo igneous rocks hain, kisi zamane me yahan ke pahadon se volcanic activity huwa karti thi aur ye patthar uss ki wajah se hain. Aur ye patthar porous iss liye ban gaye, kyun ke volcanic gases kharij ho jaane ki wajah se ho gaye,
Ashaab-e-Feel ke qisse me bhi jo parinde patthar ya kankariyon ke saath bheje gaye the, wo issi qism ke patthar ya kankariya laye aur Ashaab-e-Feel par girraye,
Ahadith me ye lafz ke maane jo aye hain aur ye lafz Jahan aya hai, wo hain;
Hateem ko ahadith me Al-Hijr bhi kaha gaya hai, wo jagah jo pehle Kaba ka hissa thi, Quraish uss ko paison ki kami ki wajah se poora nahi bana paye, to ek deewar numa hissa bana diya, iss me haaji namaz parrhte hain, wahan namaz parrhna aisa hi hai, jaise Kaba ke andar namaz parrhna,[83]
Godh ko bhi hijr kaha gaya, Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) farmati hain ke, aap (صلى الله عليه وسلم) unn ki godh me sar rakh kar leta karte, jab wo haiz me hoti, aur Quran ki tilawat karte,[84]
Hajar-e-Aswad ko Umar (رَضِيَ ٱللَّٰهُ عَنْه) ne bosa diya aur kaha ke, main tujhe sirf iss liye bosa de raha hoon, kyun ke, maine Muhammadur Rasoolullah (صلى الله عليه وسلم) ko bosa dete dekha, warna mujhe pata hai ke, tu sirf ek patthar hai, na tu koi faida pahuncha sakta hai aur na nukhsaan, agar Rasoolullah (صلى الله عليه وسلم) ne tujhe bosa nahi diya hota to, main bhi tujhe bosa nahi deta,[85]
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Qiyamat nahi ayegi, jab tak ke, Musalman aur yahood ki jung na ho jaye, jab bhi ek yahoodi apne aap ko kisi hajar ya shajar ke peeche chhupayega, yani kisi pathar ya pedh ke peeche chhupayega, tab wo pathar ya pedh kahega ke “Aye Musalmaan, ek yahoodi mere peeche chhupa hai, lekin Gharqad ka pedh aisa nahi kahega, kyun ke, wo yahoodiyon ka pedh hai,[86]
Bhook se bechain ho kar, jab sahaba ne Rasoolullah (صلى الله عليه وسلم) ko shikayat ki, aur pett par bandha patthar dikhaya, to aap (صلى الله عليه وسلم) ne apne pett par bandhe do patthar dikhaye,[87]
Yahan se pata chalta hai ke, pattharon ki qism Makkah aur Madina me ek jaisi hai, igneous rocks hain, jinn ko hajar kaha jaata hai.[88]
Teesra lafz hai, sijjeel;
SIJJEEL ( Baked Clay ) 11:82
Lafz-e-Sijjeel ka root ya maddah Seen, Jeem, Laam hai, aur iss ka matlab;
Lafz-e-sijilli likhne ke paper ke liye bhi istemaal huwa hai Quran me, kaha ke hum iss kayenaat ko lapet denge, roll kar denge jaisa ke puraane zamane me khat waghairah ko roll kar diya jaata tha,[90]
Ahadith me ye lafz ke maane aur istemaal kuch iss tarah se aya hai;
Qiyamat ke din, Allah Rasoolullah (صلى الله عليه وسلم) ke ummatiyon ko poori makhlooq se alag kar dega, 99 Sijilli, yani 99 likhe huwe scrolls laye jayenge, har ek scroll ki lambayee had-e-Nazar tak hogi, aur uss se sawal kiya jayega, kya iss me jo likha hai wo ghalat hai, wo kahega, nahi ya Rabb. Allah (سُبْحَانَهُ وَتَعَالَى) poochhenge, kya tere paas koi uzar hai, koi excuse hai? Wo kahega, Nahi ya Rabb. Allah (سُبْحَانَهُ وَتَعَالَى) farmayenge, Hamare paas tere liye ek neki hai, aur uss ki wajah se tere saath koi na insaafi nahi hogi aaj ke din, phir Allah (سُبْحَانَهُ وَتَعَالَى) ek bataqa, ek card nikaalenge, jiss par likha hoga, “أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ” tamam aamaal ko iss kalime se tola jayega, kalima bhari hoga, aur wo 99 scrolls halke honge.[91]
Tarmeehim me patthar giraane ke maane nahi, balke zor se phekne ke maane hain, aur phir height par se jab koi cheez pheki jaye to uss ka momentum aur bhi zyada ho jata hai, to wo aise porous patthar phek rahe the, jo Makkah aur Madina ke ilakhe me paye jaate hain, ya iss qism ke patthar jiss me kisi cheez ka maujood hone se inkaar nahi kiya ja sakta. Ho sakta hai ke uss patthar ke pores me kuch bimari wale jaraseem rahe ho, Wallahu Alam. Iss ko hum scientific explanation wale session me samjhenge.
Vs No 5
فَجَعَلَهُمْ كَعَصْفٍۢ مَّأْكُولٍۭ
Phir uss ne kar diya unn ko khaye huwe bhuse ki tarah.
Ab iss ayat me bhi do alfaz hai, wo hai Ka’Asfin aur Makool.
AASIF ( Violent Breeze ) 10:22
Lafz-e-A’sf ka root ya maddah Ayn, Saad, Fay hai. Iss ka matlab tez hawa ke aye hain Quran me, aur Surah Rahman me bhusay ke liye aya hai, Wal Habbu zul-Asfi war-Raihaan, aya hai. Aur Anaaj jiss par bhoosa hota hai.
Doosra lafz, Makool hai;
KULAA ( Both East ) 2:35
Lafz-e-Makool ka root ya maddah Alif, Kaaf, Laam hai. Iss ka matlab;
Khaana, 24:61
Aag ka hazam kar jana, 3:183
Maal ka kha jana, 2:188
Riba, Sood, Interest, ka kha jana, 3:130
Daulat ka istemaal karna, 4:2
Jannat me khana, 13:35
Dozaq me khana, 37:66
Lafz-e-Makool par ahadith;
Rasoolullah (صلى الله عليه وسلم) dua karte the, Aye Allah mere ghar ka rizq kum tar bana,[92]
Rasoolullah (صلى الله عليه وسلم) bhooke soya karte the, aisi kayee raate guzri, aur aap (صلى الله عليه وسلم) ke ghar wale bhi kuch khaye bina soya karte the, aur aap ke ghar ki roti barley ki huwa karti thi,[93]
Iss se pehle bhi, hum Ashaab-e-suffah ke baare me sunn chuke hain, ek aur hadith me ata hai ke, Ashaab-e-suffa, namaz ki jamat me khade hote aur bhook ki wajah se behosh ho kar girr jaate, namaz khatam hone ke baad aap (صلى الله عليه وسلم) ne farmaya ke, agar tumhe pata hota ke, tumhare liye aagay kya hai, to tum chahoge ke ye halat kabhi khatam na ho,[94]
To kaha gaya ke, to unn ko khaya huwa bhus bana diya gaya
References
[1] Al Quran, Surah al-A’raf, Chapter 7: Verse 155
[26] Al Quran, Surah al-Muddathir, Chapter 74: Verse 12
[27] Al Quran, Surah al-An’am, Chapter 6: Verse 124
[28] 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".
[29] '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)).
[33] Narrated Abdullah ibn Abbas: A man came to the Prophet (ﷺ) and said: Messenger of Allah! one of us has thoughts of such nature that he would rather be reduced to charcoal than speak about them. He said: Allah is Most Great, Allah is Most Great, Allah is Most Great. Praise be to Allah Who has reduced the guile of the devil to evil prompting. Ibn Qudamah said "reduced his matter" instead of "reduced his guile". Ibn Qudamah said "reduced his matter" instead of "reduced his guile".
Grade: Sahih (Al-Albani) : صحيح (الألباني) حكم | Reference: Sunan Abi Dawud 5112
[34] Narrated Abdullah ibn Abbas: The Messenger of Allah (ﷺ) concluded peace with the people of Najran on condition that they would pay to Muslims two thousand suits of garments, half of Safar, and the rest in Rajab, and they would lend (Muslims) thirty coats of mail, thirty horses, thirty camels, and thirty weapons of each type used in battle. Muslims will stand surely for them until they return them in case there is any plot or treachery in the Yemen. No church of theirs will be demolished and no clergyman of theirs will be turned out. There will be no interruption in their religion until they bring something new or take usury. Isma'il said: They took usury. Abu Dawud said: If they violate any provision of the treaty, they will be deemed as bringing something new.
Grade: Da'if in chain (Al-Albani) : ضعيف الإسناد (الألباني) حكم| Reference: Sunan Abi Dawud 3041
[35] Narrated Abu Huraira: Abraham did not tell a lie except on three occasion. Twice for the Sake of Allah when he said, "I am sick," and he said, "(I have not done this but) the big idol has done it." The (third was) that while Abraham and Sarah (his wife) were going (on a journey) they passed by (the territory of) a tyrant. Someone said to the tyrant, "This man (i.e. Abraham) is accompanied by a very charming lady." So, he sent for Abraham and asked him about Sarah saying, "Who is this lady?" Abraham said, "She is my sister." Abraham went to Sarah and said, "O Sarah! There are no believers on the surface of the earth except you and I. This man asked me about you and I have told him that you are my sister, so don't contradict my statement." The tyrant then called Sarah and when she went to him, he tried to take hold of her with his hand, but (his hand got stiff and) he was confounded. He asked Sarah. "Pray to Allah for me, and I shall not harm you." So Sarah asked Allah to cure him and he got cured. He tried to take hold of her for the second time, but (his hand got as stiff as or stiffer than before and) was more confounded. He again requested Sarah, "Pray to Allah for me, and I will not harm you." Sarah asked Allah again and he became alright. He then called one of his guards (who had brought her) and said, "You have not brought me a human being but have brought me a devil." The tyrant then gave Hajar as a girl-servant to Sarah. Sarah came back (to Abraham) while he was praying. Abraham, gesturing with his hand, asked, "What has happened?" She replied, "Allah has spoiled the evil plot of the infidel (or immoral person) and gave me Hajar for service." (Abu Huraira then addressed his listeners saying, "That (Hajar) was your mother, O Bani Ma-is-Sama (i.e. the Arabs, the descendants of Ishmael, Hajar's son).
[44] Al Quran, Surah al-Ahzab, Chapter 33: Verse 71
[45] Al Quran, Surah al-Fatah, Chapter 48: Verse 17
[46] It was narrated from ’Umar that Jibreel عليه السلام said to the Prophet ﷺ: What is faith (eeman)? He said:“To believe in Allah, His Angels, His Books, His Messengers, the Last Day and the divine decree, both good and bad,” Jibreel said to him: You have spoken the truth. He said: We were amazed that he asked him and then confirmed his answers as being correct. The Prophet ﷺ said: “That was Jībreel, who came to teach you your religion.`
[48] He also reported God’s messenger as saying, “People will continue to ask one another questions till someone says this, ‘God created all things, but who created God?’ Whoever comes across anything of that nature should say, ‘I believe in God and in His messengers.’ ” (Bukhari and Muslim.)
Grade: Muttafaqun 'alayh (Zubair `Aliza'i) مُتَّفَقٌ عَلَيْهِ (الألباني) حكم ( متفق عليه (زبیر علی زئی) | Reference: Mishkat al-Masabih 66
[49] Nu'aim b. Mas'ud reported God's Messenger as saying to two men who came from Musailima, "I swear by God that were it not that messengers are not killed, I would cut off your heads.” Ahmad and Abu Dawud transmitted it.
[50] Abu Rafi’(RAA) narrated that The Messenger of Allah (ﷺ) said:
“I do not break a covenant or imprison messengers.” Related by Abu Dawud and An-Nasa’i. Ibn Hibban graded it as Sahih.
وَعَنْ أَبِي رَافِعٍ - رضى الله عنه - قَالَ: قَالَ رَسُولُ اَللَّهِ - صلى الله عليه وسلم -{ "إِنِّي لَا أَخِيسُ بِالْعَهْدِ, وَلَا أَحْبِسُ اَلرُّسُلَ " } رَوَاهُ أَبُو دَاوُدَ, وَالنَّسَائِيُّ, وَصَحَّحَهُ ابْنُ حِبَّانَ - صحيح رواه أبو داود ( 2758 )، والنسائي في "الكبرى" ( 5 / 205 )، وابن حبان ( 1630 ) عن أبي رافع قال: بعثتني قريش إلى رسول الله صلى الله عليه وسلم، فلما رأيت رسول الله صلى الله عليه وسلم ألقي في قلبي الإسلام. فقلت: يا رسول الله! إني والله لا أرجع إليهم أبدا. فقال رسول الله صلى الله عليه وسلم: فذكر الحديث وعندهم "البرد" بدل "الرسل" وزادوا: "ولكن ارجع فإن كان في نفسك الذي في نفسك الآن، فارجع" قال: فذهبت، ثم أتيت النبي صلى الله عليه وسلم، فأسلمت.
Sunnah.com reference: Book 11, Hadith 49 | English translation: Book 11, Hadith 1344 | Arabic reference: Book 11, Hadith 1318 | https://sunnah.com/bulugh/11/49
[51] 'Amr bin Al-'as (May Allah be pleased with him) used to say: "When you have buried me, keep standing near my grave till (for the time it takes to) a camel is slaughtered and its meat is distributed, so that I may feel your nearness and know what to reply to the angels sent by my Rubb." [Muslim].
وعن عمرو بن العاص رضي الله عنه قال: إذا دفنتمونى، فأقيموا حول قبري قدر ما تنحر جذور، ويقسم لحمها حت أستأنس بكم، وأعلم ماذا أراجع به رسل ربي" ((رواه مسلم. وقد سبق بطوله)). وقال الشافعي رحمه الله: ويستحب أن يقرأ عنده شيء من القرآن، وإن ختموا القرآن عنده كان حسناً.
[52] Abu Hurairah said: "I heard the Messenger of Allah say: 'Any man who has camels and does not pay what is due on them in its Najdah or its Risl mean?' He said: 'In times of hardship or in times of ease; they will come on the Day of Resurrection as energetic, fat and lively as they ever were. He will be laid face down in a flat arena for them and they will trample him with their hooves. When the last of them has passed, the first of them will return, on a day that is as long as fifty thousand years, until judgment is passed among the people, and he realizes his end. Any man who has cattle and does not pay what is due on them in drought or in plenty, they will come on the Day of Resurrection as energetic, fat and lively as they ever were. He will be laid face down in a flat arena for them, and they will trample him with their cloven hooves. When the last of them has passed the first of them will return, on a day that is as long as fifty thousand years, until judgment is passed among the people and he realizes his end. Any man who has sheep and does not pay what is due on them in drought or in plenty, they will come on the Day or Resurrection as energetic, fat and lively as they ever were. He will be laid face down in a flat arena for them and they will trample him with their cloven hooves, and each horned one will gore him with its horn, and there will be none among them with twisted or broken horns. When the last of them has passed, the first of them will return, on a day that is as long as fifty thousand years, until judgment is passed among the people, and he realizes his end."'
[53] Narrated Ya'la ibn Umayyah: The Messenger of Allah (ﷺ) said to me: When my messengers come to you, give them thirty coats of mail, and thirty camels. I asked: Messenger of Allah, is it a loan with a guarantee of its return, or a loan to be paid back? He replied : It is a loan to be paid back.
Grade: Sahih (Al-Albani) : صحيح (الألباني) حكم | Reference: Sunan Abi Dawud 3566
[54] It was narrated that Jabir said: "The Prophet sent us with Abu 'Ubaidah on a campaign. Our supplies ran out. Then we passed by a whale that had been cast ashore by the sea. We wanted to eat from it, but Abu 'Ubaidah told us not to. Then he said: 'We are the envoys of the Messenger of Allah for the sake of Allah, so eat. So we ate from it for several days. When we came to the messenger of Allah we told him about that and he said: 'If you have anything left of it then send it to us."'
أَخْبَرَنَا زِيَادُ بْنُ أَيُّوبَ، قَالَ حَدَّثَنَا هُشَيْمٌ، قَالَ حَدَّثَنَا أَبُو الزُّبَيْرِ، عَنْ جَابِرٍ، قَالَ بَعَثَنَا النَّبِيُّ صلى الله عليه وسلم مَعَ أَبِي عُبَيْدَةَ فِي سَرِيَّةٍ فَنَفِدَ زَادُنَا فَمَرَرْنَا بِحُوتٍ قَدْ قَذَفَ بِهِ الْبَحْرُ فَأَرَدْنَا أَنْ نَأْكُلَ مِنْهُ فَنَهَانَا أَبُو عُبَيْدَةَ ثُمَّ قَالَ نَحْنُ رُسُلُ رَسُولِ اللَّهِ صلى الله عليه وسلم وَفِي سَبِيلِ اللَّهِ كُلُوا . فَأَكَلْنَا مِنْهُ أَيَّامًا فَلَمَّا قَدِمْنَا عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم أَخْبَرْنَاهُ فَقَالَ " إِنْ كَانَ بَقِيَ مَعَكُمْ شَىْءٌ فَابْعَثُوا بِهِ إِلَيْنَا " .
[55] A'isha reported that Gabriel (peace be upon him) made a promise with Allah's Messenger (ﷺ) to come at a definite hour; that hour came but he did not visit him. And there was in his hand (in the hand of Allah's Apostle) a staff. He threw it from his hand and said: Never has Allah or His messengers (angels) ever broken their promise. Then he cast a glance (and by chance) found a puppy under his cot and said: 'A'isha, when did this dog enter here? She said: By Allah, I don't know He then commanded and it was turned out. Then Gabriel came and Allah's Messenger (ﷺ) said to him: You promised me and I waited for you, but you did not come, whereupon he said: It was the dog in your house which prevented me (to come), for we (angels) do not enter a house in which there is a dog or a picture.
[56] It was narrated from Abu Sa’eed that the Messenger of Allah (ﷺ) said: “A Prophet will come accompanied by two men, and a Prophet will come accompanied by three, and (some will come) with more or less than that. It will be said to him: ‘Did you convey the message to your people?’ And he will say: ‘Yes.’ Then his people will be called and it will be said: ‘Did he convey the message to you?’ They will say: ‘No.’ Then it will be said: ‘Who will bear witness for you?’ He will say: ‘Muhammad and his nation.’ So the nation of Muhammad will be called and it will be said: ‘Did this man convey the message?’ They will say: ‘Yes.’ He will say: ‘How did you know that?’ They will say: ‘Our Prophet told us that the Messengers had conveyed the message, and we believed him.’ This is what Allah says: “Thus We have made you, a just (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad (ﷺ)) be a witness over you.’” [2:143]
[57] Allāhumma lā ṭayra illā ṭayruk, wa lā khayra illā khayruk, wa lā ilāha ghayruk.
O Allah there is no portent other than Your portent, no goodness other than Your goodness, and none worthy of worship other than You.
Reference: Ahmad 2/220, Ibn As-Sunni (no. 292). See also Al-Albani, Silsilatul-'Ahadlth As-Sahihah 3/54, (no. 1065). As for bodings of good, these used to please the Prophet (ﷺ) and so when he heard good words from someone, he used to say: "We have taken from you a good portent from your mouth," Abu Dawud, Ahmad. See also Al-Albani, Silsilatul-'Ahadith As-Sahihah 2/363, and it is with Abu Ash-Shaikh Al-Asfahani in 'Akhlaqun-Nabiyy, pg. 270.
[58] Ibn 'Umar (May Allah be pleased with them) said: The Messenger of Allah (ﷺ) said, "There is no infection and no evil omen; but if there is anything (that may be a source of trouble) then it could be a house, a horse, and a woman." [Al-Bukhari and Muslim].
وعن ابن عمر رضي الله عنهما قال: قال رسول الله صلى الله عليه وسلم : "لا عدوى ولا طِيَرة، وإن كان الشؤم في شيء ففي الدار والمرأة، والفرس" ((متفق عليه)).
Sa'd b. Malik reported God’s messenger as saying: "There is no hama, no infection and no evil omen; but if anything is affected by an evil omen it is a house, a horse, and a woman." Abu Dawud transmitted it.
Abu Huraira told of hearing God's messenger say, “There should be no taking of omens, but the best type is the good omen." He was asked what a good omen was and replied, “A good word which one of you hears." (Bukhari and Muslim.)
[59] Anas (May Allah be pleased with him) said: The Messenger of Allah (ﷺ) said, "Not the transmission of disease of one person to another and no evil omen, but I am pleased with good omens." He was asked: "What is good omen?" He replied, "A good word." [Al-Bukhari and Muslim].
عن أنس رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : "لا عدوى ولا طِيَرة ويعجبني الفأل" قالوا: وما الفأل؟ قال: "كلمة طيبة" ((متفق عليه)).
[60] Narrated Abdullah ibn Mas'ud: The Prophet (ﷺ) said: Taking omens is polytheism; taking omens is polytheism. He said it three times. Every one of us has some, but Allah removes it by trust (in Him).
Grade: Sahih (Al-Albani) : صحيح (الألباني) حكم | Reference: Sunan Abi Dawud 3910
[61] 'Urwah bin 'Amir (May Allah be pleased with him) said: When talking of omens was mentioned in the presence of the Messenger of Allah (ﷺ) he said, "The best type of omen is the good omen." He added, "A Muslim should not refrain from anything because of an omen." He (ﷺ) told them, "When any of you sees anything which he dislikes, he should say: 'Allahuma la ya'ti bil-hasanati illa Anta, wa la yadfa'us- sayyi'ati illa Anta, wa la hawla wa la quwwata illa Bika (O Allah ! You Alone bring good things; You Alone avert evil things, and there is no might or power but in You)."' [Abu Dawud with Sahih Isnad].
وعن عروة بن عامر رضي الله عنه قال: ذكرت الطِيَرة عند رسول الله صلى الله عليه وسلم فقال: "أحسنها الفأل، ولا ترد مسلمًا فإذا رأى أحدكم ما يكره، فليقل: اللهم لا يأتي بالحسنات إلا أنت، ولا يدفع السيئات إلا أنت، ولا حول ولا قوة إلا بك".((حديث صحيح رواه أبو داود بإسناد صحيح))
[62] He reported God's messenger as saying, “There is no infection, no evil omen, no hama*, and no serpent in a hungry belly*; but flee from one who has tubercular leprosy as you would from a lion." Bukhari transmitted it.
* The word means an owl, or a night-bird which frequents graves. The pre-Islamic Arabs believed that when vengeance had not been taken for one who had been killed a bird called hama came forth from the dead and screeched demanding vengeance.
** The word is safar. The pre-Islaraic Arabs used the word as meaning a serpent which bites a man from within when he is hungry and causes the sense of stinging a man feels when hungry. It was also used of a serpent within the belly which was believed to cause a disease more contagious than mange or scab.
[64] He quoted his father to the effect that he used to tell that God’s messenger said, “The spirit of a believer is only a bird which feeds on (Here the Arabic is ta'luqu fi. Mirqat quotes Suyuti who explains it as in the translation above. The verb can have either the sense of being attached to something or of eating) the trees of paradise till God restores him to his body on the day He resurrects it.” Malik, Nasa’i and Baihaqi, in Kitab al-ba'th wan-nushur, transmitted it.
[65] 'Umar (May Allah be pleased with him) said: I heard Messenger of Allah (ﷺ) saying: "If you all depend on Allah with due reliance, He would certainly give you provision as He gives it to birds who go forth hungry in the morning and return with full belly at dusk". [At-Tirmidhi, who categorized it as Hadith Hasan].
السادس: عن عمر رضي الله عنه قال: سمعت رسول الله صلى الله عليه وسلم يقول : "لو أنكم تتوكلون على الله حق توكله لرزقكم كما يرزق الطير ، تغدو خماصاً وتروح بطاناً" ((رواه الترمذي ، وقال حديث حسن )).
[68] Al Quran, Surah al-Anfal, Chapter 8: Verse 60
[69] ‘Uqba b. ‘Amir told that he heard God's Messenger say when he was on the pulpit, “Prepare for them as much strength as you can. Strength is shooting; strength is shooting; strength is shooting.” Muslim transmitted it.
Anas told that Abu Talha and the Prophet were both using one shield. Abu Talha was a good archer, and when he shot the Prophet looked over and watched where his arrows went. Bukhari transmitted it.
'Uqbah bin 'Amir (RAA) narrated, ‘I heard the Messenger of Allah (ﷺ) recite when he was on the pulpit, “And make ready against them all you can of power, including steeds of war( tanks, planes etc.)”(8:60), surely strength is in shooting (arrows); surely strength is in shooting, surely strength is in shooting.” Related by Muslim.
وَعَنْ عَقَبَةِ بْنُ عَامِرٍ - رضى الله عنه - { [ قَالَ ]: سَمِعْتَ رَسُولَ اَللَّهِ - صلى الله عليه وسلم -وَهُوَ عَلَى اَلْمِنْبَرِ يَقْرَأُ: ﴿ وَأَعِدُّوا لَهُمْ مَا اِسْتَطَعْتُمْ مِنْ قُوَّةٍ ﴾ 1 "أَلَا إِنَّ اَلْقُوَّةَ اَلرَّمْيُ, أَلَا إِنَّ اَلْقُوَّةَ اَلرَّمْيُ, أَلَا إِنَّ اَلْقُوَّةَ اَلرَّمْيُ } 2 . رَوَاهُ مُسْلِمٌ . 3 .
1 - ضعيف. رواه أحمد ( 2 / 505 )، وأبو داود ( 2579 )، وابن ماجه ( 2876 ) من طريق سفيان بن حسين، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة، به. وسفيان بن حسين ضعيف في الزهري كما هو معروف، وأغلب ظني أن هذا من كلام ابن المسيب، فقد رواه مالك في "الموطأ" ( 2 / 468 / 46 ) عن يحيى بن سعيد؛ أنه سمع سعيد بن المسيب يقول: ليس برهان الخيل بأس إذا دخل فيها محلل، فإن سبق أخذ السبق، وإن سبق لم يكن عليه شيء. فلعل هذا هو أصل الحديث. والله أعلم. ثم رأيت أبا حاتم قال في "العلل" ( 2 / 252 / رقم 2249 ): " هذا خطأ. لم يعمل سفيان بن حسين بشيء، لا يشبه أن يكون عن النبي صلى الله عليه وسلم، وأحسن أحواله أن يكون عن سعيد بن المسيب قوله. وقد رواه يحيى بن سعيد، عن سعيد قوله" .
2 - سقطت الجملة الثالثة من "أ" . وهي في "الصحيح".
3 - صحيح. رواه مسلم ( 1917 ).
Sunnah.com reference: Book 11, Hadith 63 | English translation : Book 11, Hadith 1358 | Arabic reference : Book 11, Hadith 1332 | https://sunnah.com/bulugh/11/63
[70] 'Uqbah bin 'Amir Al-Juhani (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "He who learnt archery and then neglected it, is not from us." (Or said,) "He has been guilty of disobedience (to Messenger of Allah)." [Muslim].
وعنه أنه قال: قال رسول الله صلى الله عليه وسلم : "من عُلم الرمي ثم تركه فليس منا أو فقد عصى" ((رواه مسلم)).
[71] Narrated Anas bin Malik: Abu Talha and the Prophet (ﷺ) used to shield themselves with one shield. Abu Talha was a good archer, and when he threw (his arrows) the Prophet (ﷺ) would look at the target of his arrows.
حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللَّهِ، أَخْبَرَنَا الأَوْزَاعِيُّ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ ـ رضى الله عنه ـ قَالَ كَانَ أَبُو طَلْحَةَ يَتَتَرَّسُ مَعَ النَّبِيِّ صلى الله عليه وسلم بِتُرْسٍ وَاحِدٍ، وَكَانَ أَبُو طَلْحَةَ حَسَنَ الرَّمْىِ، فَكَانَ إِذَا رَمَى تَشَرَّفَ النَّبِيُّ صلى الله عليه وسلم فَيَنْظُرُ إِلَى مَوْضِعِ نَبْلِهِ.
Al-Fadl bin 'Abbas said: "I was riding behind the Messenger of Allah and he continued to hear him reciting the Talbiyah until he stoned Jamratul 'Aqabah, then when he soned (the Jamrah) he stopped reciting the Talbiyah."
أَخْبَرَنَا هَنَّادُ بْنُ السَّرِيِّ، عَنْ أَبِي الأَحْوَصِ، عَنْ خُصَيْفٍ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ قَالَ الْفَضْلُ بْنُ عَبَّاسٍ كُنْتُ رِدْفَ رَسُولِ اللَّهِ صلى الله عليه وسلم فَمَا زِلْتُ أَسْمَعُهُ يُلَبِّي حَتَّى رَمَى جَمْرَةَ الْعَقَبَةِ فَلَمَّا رَمَى قَطَعَ التَّلْبِيَةَ .
[83] Yahya related to me from Malik that he heard Ibn Shihab say that he had heard one of the people of knowledge say that the Hijr was only enclosed so that people would go beyond it as they were making tawaf, and their tawaf would therefore encompass the original House.
It was narrated that 'Aishah said: "The head of the Messenger of Allah (ﷺ) would rest in the lap of one of us when she was menstruating, and he would recite Qur'an."
أَخْبَرَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، وَعَلِيُّ بْنُ حُجْرٍ، - وَاللَّفْظُ لَهُ - أَنْبَأَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ أُمِّهِ، عَنْ عَائِشَةَ، - رضى الله عنها - قَالَتْ كَانَ رَأْسُ رَسُولِ اللَّهِ صلى الله عليه وسلم فِي حِجْرِ إِحْدَانَا وَهِيَ حَائِضٌ وَهُوَ يَتْلُو الْقُرْآنَ .
[85] Ibn 'Umar (Allah be pleased with them) reported that Umar (Allah be pleased with him) kissed the Stone and said: I am kissing you, whereas I know that you are a stone, but I saw Allah's Messenger (ﷺ) kissing you (that Is why I kiss you).
وَحَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ الْمُقَدَّمِيُّ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، أَنَّ عُمَرَ، قَبَّلَ الْحَجَرَ وَقَالَ إِنِّي لأُقَبِّلُكَ وَإِنِّي لأَعْلَمُ أَنَّكَ حَجَرٌ وَلَكِنِّي رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يُقَبِّلُكَ .
'Abis bin Rabi'ah (May Allah be pleased with him) reported: I saw 'Umar bin Al-Khattab (May Allah be pleased with him) kissing the Black Stone (Al-Hajar Al-Aswad) and saying: "I know that you are just a stone and that you can neither do any harm nor give benefit. Had I not seen Messenger of Allah (ﷺ) kissing you, I would not have kissed you". [Al-Bukhari and Muslim].
وعن عابس بن ربيعة قال: رأيت عمر بن الخطاب ، رضي الله عنه ، يقبل الحجر -يعنى الأسود- ويقول:إني أعلم أنك حجر ما تنفع ولا تضر، ولولا أني رأيت رسول الله، صلى الله عليه وسلم، يقبلك ما قبلتك. ((متفق عليه)) .
[86] Abu Hurairah (May Allah be pleased with him) said:
The Messenger of Allah(ﷺ) said, "The Last Hour will not come until the Muslims fight against the Jews, until a Jew will hide himself behind a stone or a tree, and the stone or the tree will say: 'O Muslim, there is a Jew behind me. Come and kill him,' but Al-Gharqad tree will not say so, for it is the tree of the Jews." [Al-Bukhari and Muslim].
وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: " لا تقوم الساعة حتى يقاتل المسلمون اليهود، حتى يختبيء اليهودي من وراء الحجر والشجر، فيقول الحجر والشجر: يا مسلم هذا يهودي خلفى تعالى فاقتله، إلا الغرقد فإنه من شجر اليهود" ((متفق عليه)).
[87] Anas bin Malik narrated from Abu Talhah who said: "We complained to the Messenger of Allah(s.a.w) of hunger and we raised(our garments ) from our stomachs (exposing) a stone (on each of us). So the Messenger of Allah(s.a.w) raised (his garment exposing) two stones."
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ أَبِي زِيَادٍ، حَدَّثَنَا سَيَّارُ بْنُ حَاتِمٍ، عَنْ سَهْلِ بْنِ أَسْلَمَ، عَنْ يَزِيدَ بْنِ أَبِي مَنْصُورٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنْ أَبِي طَلْحَةَ، قَالَ شَكَوْنَا إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم الْجُوعَ وَرَفَعْنَا عَنْ بُطُونِنَا عَنْ حَجَرٍ حَجَرٍ فَرَفَعَ رَسُولُ اللَّهِ صلى الله عليه وسلم عَنْ حَجَرَيْنِ . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ غَرِيبٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ هَذَا الْوَجْهِ .
[90] Al Quran, Surah al-Anbiya, Chapter 21: Verse 104
[91] Narrated 'Abdullah bin 'Amr bin Al-'As: that the Messenger of Allah (ﷺ) said: "Indeed Allah will distinguish a man from my Ummah before all of creation on the Day of Judgement. Ninety-nine scrolls will be laid out for him, each scroll is as far as the eye can see, then He will say: 'Do you deny any of this? Have those who recorded this wronged you?' He will say: 'No, O Lord!' He will say: Do you have an excuse?' He will say: 'No, O Lord!' So He will say: 'Rather you have a good deed with us, so you shall not be wronged today." Then He will bring out a card (Bitaqah); on it will be: "I testify to La Ilaha Illallah, and I testify that Muhammad is His servant and Messenger." He will say: 'Bring your scales.' He will say: 'O Lord! What good is this card next to these scrolls?' He will say: 'You shall not be wronged.' He said: 'The scrolls will be put on a pan (of the scale), and the card on (the other) pan: the scrolls will be light, and the card will be heavy, nothing is heavier than the Name of Allah.'"
[93] Ibn 'Abbas (May Allah be pleased with them) reported: The Messenger of Allah (ﷺ) went to bed hungry for several successive nights, nor did his family have a thing for supper for many consecutive nights; and their bread was mostly of barley. [At- Tirmidhi, who classified it as Hadith Hasan Sahih].
وعن ابن عباس رضي الله عنهما قال : كان رسول الله صلى الله عليه وسلم يبيت الليالي المتتابعه طاويا، وأهله لايجدون عشاء ، وكان أكثر خبزهم خبز الشعير . ((رواه الترمذي وقال : حديث حسن صحيح)).
[94] Fadalah bin 'Ubaid (May Allah be pleased with him) reported: When Messenger of Allah (ﷺ) led Salat, some people would fall down from their standing posture out of extreme hunger. They were of the people of As-Suffah. The nomad Arabs would say that they were insane. After concluding Salat, Messenger of Allah (ﷺ) would turn to them and say, "If you were to know what is in store for you with Allah, the Exalted, you would wish to augment your starvation and lack of provisions." [At-Tirmidhi, who classified it as Hadith Sahih].
وعن فضالة بن عبيد رضي الله عنه، أن رسول الله صلى الله عليه وسلم كان إذا صلى بالناس، يخر رجال من قامتهم في الصلاة من الخصاصة -وهم أصحاب الصفة- حتى يقول الأعراب: هؤلاء مجانين، فإذا صلى رسول الله صلى الله عليه وسلم انصرف إليهم، فقال: "لو تعلمون ما لكم عند الله تعالى، لأحببتم أن تزدادوا فاقة وحاجة" ((رواه الترمذي، وقال: حديث صحيح)).
Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuh
Pichle do hafton se hum Surah Quraish ki tafseer sunn rahe the, aur aaj In Sha Allah Suratul Feel ko samajhne ki koshish karenge, ye Surah me bhi samjhane ka bohot hai, to 2-3 session to lagenge.
Introduction
Surah Al Feel – Quran ki 105wi surat hai, lafz e Al Feel iss surat ki pehli ayat me aya hai. Aam taur par iss ko Surah Alam Tara bhi kaha jaata hai.[1]
Ab yahan structure of the quran ki rooh se, Raymond Farrin apni kitab Structure and Quranic Interpretation me likhte hain, 4 suraton ke set me, pehle jode ki pehli surat hai, ye Surah al-Feel.
Surah ka pas-manzar aur maqsad (Background of Surah and its Purpose)
Mufti Shafi Sahab, Maariful Quran me iss Surat ke introduction me likhte hain ke, ye Surah Haathi walon ka zikr kar raha hai, jo Yemen se Makkah aye the, Kaba ko todhne, tabah karne ke liye, destroy karne aye the.[2]
Haathi walon ka waqiya uss saal huwa, jiss saal Muhammadur Rasoolullah (صلى الله عليه وسلم) iss duniya me Tashreef Laaye, ye lag-bagh 570 ya 571 eeswi ka waqiya hai.[3] Ye tareekh yaqeen ke taur par nahi keh sakte, kyun ke aap (صلى الله عليه وسلم) ki paidaish ke saal par kisi ne ahmiyat nahi di. Kisi ko nahi maloom tha ke ye 40 saal baadh nabi banenge. Jab nabi bann gaye to phir log yaad karne lage ke kya waqiyaat the, jin se kuch purani cheeze yaad aa jaye aur relate kar sake.
Ye waqiya ek maujeza tha, aisa Muhadditheen maante hain, lekin ab agar definition ke lehaz se dekha jaye to, maujeza to Allah ki taraf se Nabiyon aur Rasoolon ko diya jaata hai, apni nubuwwat ke saboot me. Lekin, kyun ke, ye waqiya aap (صلى الله عليه وسلم) ki paidaish ke saal aap ki paidaish se pehle huwa, Muhadditheen ke nazdeek iss ko irhaas kaha jaata hai, aisi cheez jo Nabi ya Rasool ke aane se pehle ho ya Nabi banne se pehle namoodar hon. Aise kayee waqiyaat aap (صلى الله عليه وسلم) ke Nabi banaye jaane se pehle saamne aaye aur Haathi walon ka waqiya uss me se ek hai.[4] Iss ke baare me hum aagay detail me baat karenge.
Maulana Maudoodi Tafheem-ul-Quran me Yemen ki history ke baare me, Surah Burooj ki 7wi ayat ki tafseer me likhte Hain ke, Tuban Asad Abu Karib, jo ke Himyar ka badeshah tha (Yemen ki Himyar Saltanat) me, wo ek waqt Yathrib aya aur wahan yahoodiyon se muta’ssir ho kar Judaism ya yahoodiyat qabool kar liya aur jab Yemen wapas aya to, Banu Qureza ke do yahoodi ulama bhi saath le aaya aur wahan yahoodiyat ki tableegh shuru ki. Tuban ki maut ke baad, Dhu-Nuwas Yemen ka badeshah bana aur wo Najran par hamla kiya, jo ke nasraani aksariyat yani Christian majority wala shehr tha, taakay log Isaaiyat ko chhorrh kar yahoodiyat qabool kar lein. Ibn Hisham apni Seerat me likhte hain ke, Najran ke Isaayi, Isa (عَلَيْهِ ٱلسَّلَام) ki asli Bible ki itteba karne waale the.[5]
Jab Najran ke Isaaiyon ne yahoodiyat qabool nahi ki, Dhu-Nuwas ne wahan ke Isaaiyon ki kaseer tedaad ko bade-bade aag ke gadon me jala dala aur kayee logon ka talwaar se qatl kiya - taqreeban 20,000 log maare gaye. Ek Najrani wahan se farar hone me kamiyaab ho jaata hai, aur ek riwayat ke mutabiq wo Rumi Badeshah Qaisar ke paas jata hai, aur doosri riwayat ke mutabiq wo Habasha ke Badeshah an-Najjashi ke paas jata hai, aur unn ko Najran ke waqiye ki khabar deta hai. Pehli riwayat ke mutabiq, Qaiser an-Najjashi ko khat likhta hai, aur doosri riwayat ke mutabiq, an-Najjashi Qaiser se madad maangta hai - Navy se madad karne ke liye. Abyssinia ya Habasha ki fauj, jiss me 70,000 fauji the, Aryat ki sarbarahi me Yemen par hamla karti hai, jiss me Dhu Nuwas mara jata hai aur Yemen ki yahoodi hukumat khatam ho jaati hai aur ab Yemen, Habesha ki Isaayi hukumat ka hissa ban jata hai.[6]
Ab yahan difference of opinion ye hai ke, Ibn Kathir ke mutabiq an-Najjashi ki fauj ke do Commander the, Aryat aur Abraha.[7] Aur Ibn Ishaq apni Seerat me likhte hain ke, Aryat fauj ka commander tha aur Abraha - Fauj ka hissa tha. Beher-haal dono me an-ban ho jaati hai aur Aryat ka qatl ho jata hai. Abraha Yemen ko apne control me kar leta hai aur wo an-Najjashi to keh kar, Yemen ka Governor ban jata hai.[8]
Yemen par qabze ke baad, Abraha, Najran me ek Church banata hai, iss maqsad se ke Yemeni log hajj ke liye wahan jaya kare, Kaba ko jaane ke bajaye. Wo church itna ooncha tha, ke koi uss ke qareeb khada ho to uss church ke ooperi hisse ko nahi dekh sakta tha. Uss church ko sone, chandi aur qeemti jawaheraat se sajaya gaya tha. Taakay log iss church ki taraf attract hon, log hairat me parrh jaye aur Kaba ki jagah iss ghar ko abaad kare. Issi liye uss ne ye ailan kiya ke koi bhi Makkah ki Masjid-e-Haram nahi jayega aur hajj yahan Yemen me hoga.[9]
Maulana Maudoodi likhte hain ke;
shuru se hi ye samajh lena chahiye, ke ye church kisi mazhabi josh ki wajah se nahi banaya gaya tha, balke
Iss ke piche economic aur political reasons bhi the,…, aur yehi asli wajah thi, na ke Isaayi bhaiyon ke khoon ka badla lena.
Ab pichle dars me hum sunn chuke hain iss ilaakhe ki history aur tijarati raste aur unn ki history,
Rumi hukumran ye nahi chahte the ke, Arab ke taajiron ko faida mile, kisi bhi cheez ka rate kum karna ke liye middle-men ko nikaalna padhta hai.
Arab taajir wo middle-men ka kaam kar rahe the, to jab se Rumiyon ne Egypt aur Syria par qabza kiya, tab se hi ye alternate trade route ki talash me the, taakay ye East-West Trade ko control kar sake, aur zyada se zyada munafa kama sakay.
Iss se 500 saal pehle bhi, Qaisar Augustus ne ek badi fauj bhej kar Arab par qabza karna chaha tha, lekin wo hamla na-kaam sabit huwa, uss ke baad, Rumiyon ne samandar ke zariye doosre raaste talash kar liye, Red Sea ke zariye, aur
Yemen ke paas sirf land route reh gaya, jo ab wo Habasha ki fauj ke zariye, Yemen par qabza karne me kamiyaab ho gaye.[10]
Yemen me aman ke baad, Abraha ab apni tawajjoh apne maqsad ki taraf ki, jo shuru se Rumiyon aur Unn ke Habasha ke allies ki thi;
Pehla maqsad, Isaaiyat ko phailana, aur
Doosra maqsad, Arabon ke tijarati raaste par qabza karna
Ye doosra maqsad, bohot zaroori ho gaya tha, kyun ke, Rumiyon ki mustaqil jung Saltanate-e-Faras se jo chal rahi thi, uss ki wajah se tamam tijarati raaste band ho gaye the.
Issi maqsad ko poora karne ke liye, Abraha ne church banaya.[11]
Ibn Ishaq ke mutabiq, Abraha ne an-Najjashi ko khat likha aur khabar di ke, “Main aram nahi karoonga, jab tak ke, Arab hajiyon ko iss church ki taraf na kar loon”. Ibn Kathir likhte hain ke, Abraha ne khule aam ailaan karwaya Yemen me ke, “iss saal hajj ke liye iss church ko aana”. Wo asal me Arabon ko aisa kaam karne par uksaana chahta tha, jo usse Makkah par hamla karne aur Kaba ko tabah karne ka bahana faraham kare. Ibn Ishaq kehte hain ke, ye ailan sunn kar ek Arabi shaks ne uss church me jaa kar usse na-paak kar diya. Ibn Kathir kehte hain ke, ye kaam Quraish ke ek shaks ne kiya aur Muqatil kehte hain ke, Quraish ke kuch naujawano ne church ko aag lagaayi, uss raat hawa tez thi aur church ko bhari nukhsan huwa. Asliyat kuch bhi rahi ho, Abraha ko bahana mil gaya Kaba ko tabah karne ka, aur apne dono maqasid ko poora karne, Quraish ko tabah karke tijarati raaston par qabza aur Arabon ko dara kar Isaaiyat ko phailana.[12]
So, 570 ya 571 eeswi me, Abraha 60,000 faujiyon ka lashkar le kar Makkah ki taraf rawana huwa, jiss me 13 haathi the, aur ek riwayat ke mutabiq 9 haathi the. Iss me ek haathi tha, jiss ka naam Mahmood tha, jo khaas taur par bada aur taqatwar tha, ye haathiyon ki madad se Kaba ko khatam kar dena chahte the. Raaste me, sab se pehle ek Yemeni Sardaar, Dhu Nafr ne, Arabon ki ek fauj jama karke, iss lashkar ko rokne ki koshish ki, Arabon ne badh-chadh kar iss me hissa liya, kyun ke, wo samajhte the ke, ye unn ki akhlaaqi zimmadari hai ke wo Allah ke uss muqaddas ghar ko defend kare, lekin wo haar gaye aur Dhu Nafr ko qaidi bana liya gaya.[13]
Abraha ka lashkar aagay badha aur jab wo Banu Khath’am qabile ke paas pahunche, to unn ke sardar Nufail Ibn Habib ne, apne poore qabile ko saath le kar, Abraha ke lashkar se takraya, lekin ye bhi haara diye gaye aur Nufail ko qaidi bana liya gaya. Abraha pehle to Nufail ko qatl kar dena chahta tha, lekin uss ko ek guide ki tarah rakh liya, Arab ki sar-zameen me, Hijaz ka raasta batane ke liye.[14]
Jab Abraha ka lashkar Ta’if pahuncha, Bani Thaqif ko gumaan tha ke, wo itne bade lashkar ko rok nahi payenge, aur kahin ye lashkar al-Laat ki mandir ko na tabah kar de, wo Abraha se milte hain aur kehte hain ke, tum hamare mandir ko to todhne nahi aaye ho, tumhara maqsad to Kaba ko tabah karna hai, jo Makkah me hai, aur wo raazi ho jaate hain ek shaks ko saath dene aur raasta batane. Abraha iss tajweez ko maan leta hai, aur Bani Thaqif Abu Righal ko guide ki haisiyat se Abraha ke saath bhejte hain. Jab wo Makkah ke qareeb, taqreeban 3 meel ke faasle par, al-Mughammas ke muqam par pahunche to Abu Righal ka inteqaal ho jaata hai. Arab log Abu Righal ki qabar par pathar maarte hain, aur ye practice aaj ke din tak chali aa rahi hai aur wo Bani Thaqif par bhi lanat bhejte hain, jinhone apni mandir ko bachane ke liye, Allah ke ghar ko tabah karne walon ka saath diya.[15]
Ibn Ishaq likhte hain ke, Abraha ne apni fauj ka dera al-Mughammas me daala, aur yahan Quraish aur doosre qabilon ke jaanwar charne ke liye aya karte the, Abraha ne apne sipahiyon ko bheja, jo charne wale janwar aur oontt pakad laane ke liye, aur wo uss muhim me kaamiyaab huwe. Kayee jaanwar sipayee le aaye, jiss me Rasoolullah (صلى الله عليه وسلم) ke dada aur Quraish ke sardar Abdul Muttalib ke 200 oontt the. Abraha ne ek shaks Hanaatah al-Himyari ko Makkah bheja, taakay wo Quraish ke leader ko le aaye aur unhe bataye ke, Abraha unn se jung karne nahi aya, agar wo uss ke lashkar aur Kaba ke beech me na aye to. Hanaatah jab Makkah pahuncha to wo Abdul Muttalib ke paas le jaya gaya, aur wo Abraha ka paigham Abdul Muttalib ko deta hai. Abdul Muttalib jawab me kehte hain ke, Allah ki qasam, na hum iss qabil hain ke uss lashkar ka muqabalah kar sakay aur na uss Muqaddas ghar ka difa kar sakte hain. Ye to Allah ka ghar hai, jisse uss ke dost Ibrahim (عَلَيْهِ ٱلسَّلَام) ne banaya hai, agar uss ki marzi huwi to wo iss ghar ka difa khud karega, Allah hi Kaba ko defend karega. Hanaata - Abdul Muttalib ko Abraha ke paas aane ki dawat deta hai, aur wo uss ke saath Abraha se milne jaate hain.[16]
Jab Abraha - Abdul Muttalib ko dekhta hai, to wo unn se bohot mutassir ho jaata hai, kyun ke, Abdul Muttalib intehaayi khoobsurat, dilkash aur attractive personality ke malik the, Abraha apne takht se, apne throne se uttar kar, Abdul Muttalib ke saath neeche carpet par baitth jaata hai. Aur apne translator se kehta hai, inn se poocho inhe kya chahiye? Abdul Muttalib ne jawab diya ke, “Main chahta hoon ke badeshah (Abraha) mujhe mere 200 oontt wapas kar dein, jo sipahiyon ne mujh se le liya”. Abraha ne apne translator se kehta hai, ye jawab dene ke, “Jab maine tumhe pehli baar dekha, to aap ke liye mere dil me ehteraam tha, jo ab khatam ho chuka hai, kyun ke, aap apne 200 oontton ke baare me fikr mand hain, jab ke aap ko pata hai ke, main Kaba ko tabah karne ke liye aya hoon, jo tumhare aur tumhare abaa aur ajdaad ke deen ka mujassama hai, uss muqaddas ghar ke baare me tumne kuch nahi kaha, taakay main uss ko chhorrh doon.” Abdul Muttalib ne intehayi sukoon se jawab diya ke, “Main apne oontton ka maalik hoon, issi liye main unn ke liye fikr mand hoon. Aur main uss Allah ke ghar ka maalik nahi, uss azeem ghar ke maalik ko pata hai uss ke ghar ki kaise hifazat karna hai”. Abraha ne kaha ke, “Tumhara khuda uss ghar ko mujh se nahi bacha sakta” Abdul Muttalib ne kaha ke, “Tum jo chaaho so karo, ya koshish karke dekh lo”.[17]
Ek aur riwayaat ke mutabiq, Quraish ke aur sardaar bhi Abdul Muttalib ke saath the, unhone Abraha ko ye salah di ke, agar wo Kaba ko nukhsaan pahunchaye baghair chala jaye to wo, usse Tihama ki paidawaar ka ek tihayee hissa salana kharaaj-e-tehseen, tribute ada karenge. Lekin Abraha ne ye proposal ko nahi mana. Abdul Muttalib apne oontt le kar Makkah wapas ho gaye, aur Quraish ko hukum diya ke, wo Makkah chhorrh kar qareebi pahadiyon par chadh jaye. Unhe khauf tha ke, Abraha ki fauj unn par zulm karegi. Phir Abdul Muttalib apne sardar sathiyon ke saath, Kaba ke darwaze ka konda pakad kar Allah (سُبْحَانَهُ وَتَعَالَى) se dua karte hain ke, Abraha aur uss ki fauj par fatah de, aur kaha ke, hum me to Abraha ki fauj ka saamna karne ki taqat nahi hai, to Aye Allah, tu hi apne Ghar ki hifazat kar”, ye dua karne ke baad Abdul Muttalib, Makkah khaali karke pahadon par chadh jaate hain, aur unhe yaqeen tha ke, Allah ka azab Abraha aur uss ki fauj ko gher lega.[18]
Ibn Abbas ki ek riwayat ke mutabiq, jiss ko Abd Ibn Humaid, Ibn al-Mundhir, Ibn Marduyah, Hakim Abu Nuaim aur Baihaqi ne transmit kiya hai, Abdul Muttalib apne oontton ki wapasi ka zikr uss me nahi hai, balke jab Abraha Taif aur Makkah ke beech as-Sifah pahuncha, to Abdul Muttalib uss se milne gaye, aur Abraha se kaha ke, tum itni door yahan kyun aye ho, tum sirf hume hukum karte, to hum tumhe jo chahe pesh kar dete. Abraha ne kaha ke, maine suna hai ke ye Kaba, Salamati ka Ghar hai: main iss ke sukoon ko barbaad karne aya hoon. Abdul Muttalib jawab dete hain ke, “Ye to Allah ka ghar hai, jiss ne iss ghar par kisi ko aaj tak ghalib aane nahi diya”, Iss par Abraha kehta hai ke, “Hum yahan se wapas nahi jayenge, jab tak hum iss ko tabah na kar dein”. Abdul Muttalib ne kaha ke, “Tum ko jo kuch chahiye, hum se le kar yahan se wapas ho jao”, Lekin Abraha ne unn ki baat nahi maani, aur fauj se kaha ke aagay badho, aur wo Abdul Muttalib ko chhorrh kar aagay badh jaate hain.[19]
Maulana Maudoodi kehte hain ke; Agar inn do riwayat ko jaise hain - waise hi chhorrh dein, tab bhi ek baat ye wazeh hai ke, Quraish aur Makkah ke atraaf ke qabilon me itni taqat nahi thi ke wo Abraha ki fauj ka muqabila karke Kaba ko bacha le. Issi liye Quraish ne koi koshish nahi ki, kyun ke, jung-e-khandaq ke maukhe par hum ye sunn chuke hain ke, Quraish sirf 12,000 ki fauj hi jama kar paye jiss me tamam Arab qabile aur yahoodi qabilon ki afwaaj thi, ye sab mil kar bhi Abraha ke 60,000 ke lashkar ka muqabla nahi kar sakte the. Abdbul Muttalib Makkah wapas aa kar Makkah walon ko shehr chhorrhne ka hukum diya, aur Kaba me ja kar Allah se dua ki, yahan ghaur karne wali baat ye hai ke, uss waqt Kaba ke atraaf 360 butth the, Abdul Muttalib aur unn ke saathi, unn tamam butthon ko chhorrh kar sirf ek Allah ki madad ke liye pukaare aur baaqi sab khudon ko bhula diya, tareeq ki kitabon me koi aur naam nahi likha hai, sirf aur sirf Allah wahidul qahhar ka naam likha hai, kyun ke, jab museebat ayee to sirf Allah ko pukara gaya.[20]
Doosre din, Abraha ne Makkah me daakhil hone ki tayyari shuru ki, aur fauj ko hukum diya ke uss haathi Mahmood ko Kaba ki taraf rukh karwao, uss waqt Nufail jiss ko Abraha ne qaid kar liya tha, wo haathi ke qareeb ja kar, uss ka kaan pakad kar kehta hai ke, “Jahan se aya hai wahan wapas chala ja, kyun ke, beshak tu Allah ke Muqaddas Shehr me hai”, Nufail uss haathi ka kaan chhorrh deta hai aur haathi fauran baitth jata hai. Haathi chalane wale, tamam koshish ke bawajood bhi, haathi ko Makkah me daakhil na kar sake, tamam koshishein bekaar ho gayee. Uss haathi ko bhaalon se, teeron ko uss ki soontt me chuba kar, uss ke sarr me bhonk kar koshish kar li - lekin haathi ko wahan se hila nahi paye, wo khada ho ke nahi deta tha. To unhone uss ko Yemen ki taraf rukh karke utthaya to wo daudne laga, phir uss ko Syria ki taraf rukh kiya to tezi se chalne laga, aur phir East yani Mashriq ki taraf rukh kiya to wo chalta raha, phir uss ko Makkah ki taraf rukh kiya to wo phir se baitth gaya.[21]
Ye khudai taqat ke izhaar ka ek pehlu tha, jo maujezana taur par zaher ho raha tha, aur doosri taraf kuch parindon ke jhund samandar ki taraf se aate huwe nazar aaye. Har parinde ke paas 3 kankariyan thi, ek kankar do panjon me aur ek pathar chonch me tha, jiss ka size chane ke size ke barabar tha. Waqidi kehte hain ke, ye parinde ghair mamooli the, anokhe dikhayi dete the, jo pehle kabhi nahi dekhe gaye. Wo kabootar se chhote aur unn ke panje laal rang ke the. Wo Abraha ke lashkar ke ooper pahunche aur unn par kankariyan girayi, har ek kankar bandooq ki goli se zyada nuqsan de thi. Wo jab kisi par girrti, to wo uss me ghus kar aar-paar ho jaati aur zameen dhas jaati.[22] Ye to sirf momentum ki wajah se hi nahi maare gaye, balke unn ke jism bhi phat kar girrne lage. Ibn Ishaq ki seerat ke mutabiq, smallpox, chechak pehli baar Arab me issi saal se shuru huwi. Ibn Abbas kehte hain ke, jiss kisi ko bhi kankari ki maar padi wo apna jism khirachne lagta, jis ki wajah se uss ki jild phatne aur tootne lagti, aur gosht jhadne lagta. Ek aur riwayat me, Ibn Abbas farmate hain ke, gosht aur khoon pani ki tarah behne lagta tha, yahan tak ke haddiyan nazar aane lagti. Abraha ka bhi yehi haal huwa.[23]
Abraha ki fauj ke haathi iss azab ko dekh kar ghabra kar bhag khade huwe, siway uss ke jo kankari ke maar se halak ho gaya, har koi fauran nahi mara gaya. Fauji mukhtalif directions me, mukhtalif simton me farar ho gaye aur unn ki dardnaak maut, wapasi ke raaste me huwi.[24] Nufail jiss ko qaidi bana kar Khath’am se laye the, uss ko dhoondne lage, taakay wo unn ko Yemen wapas pahunchaye, lekin uss ne Abraha ki fauj ki madad karne se inkaar kar diya.[25] Allah (سُبْحَانَهُ وَتَعَالَى) ki marzi thi ke, sab se sakht azab, Abraha ko mile - wo ek khaufnaak marz ka shikaar ho gaya, jo uss ke jism me phail gaya aur uss ke jism ka har aza, har hissa sadne laga aur uss ke haath aur payr jism se alag hone lage, ek ke baad ek ungli jhad gayee, issi halat me uss ka jism Yemen - pahunchaya gaya jaha uss ki maut huwi.[26] Maulana Maudoodi likhte hain ke, Abraha ki maut raaste me huwi Yemen pahunchne se pehle, Khath’am ke mukhaam par.[27]
Mahmood jo haathi tha, uss ke do chalane wale Makkah me reh gaye, aur dono andhe aur maflooj (paralyze) ho gaye aur Ibn Ishaq, Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) ki ek Hadtih nakhal karte hain ke, unhone inn do logon ko dekha, wo log andhe aur maflooj bheek maang rahe the. Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) ki behen Asma (رَضِيَ ٱللَّٰهُ عَنْهَا) ne bhi inn do logon ko Makkah me andhe aur maflooj bheek maangte dekha.[28]
Ye waqiya, Muzdalifa aur Mina ke beech me huwa, jiss ko Muhassir kehte hain jo wadi-e-Muhassab ke qareeb hai. Sahih Muslim aur Abu Dawood ki riwayat ke mutabiq, Rasoolullah (صلى الله عليه وسلم) Hajjatul-Wida me Muzdalifa se Mina tashreef laye to wadi-e-Muhassir me tezi ekhtiyar kare. Imam Nawawi iss ki tashreeh me kehte hain ke, kyun ke, wadi-e-Muhassir me,…, Ashaab-e-Feel par,…, Allah ka Azab aya, issi liye hajiyon ko hukum hai ke, wadi-e-Muhassir me ruke nahi, jald-se-jald wahan se nikal jaye.[29]
Ye ek aisa waqiya tha, jo saare Arab me iss ki khabar phail gayee, aur kayee shayeron ne iss ke baare me shayr kahe, aur issi se bohot saari baatein milti hain. Ye hi nahi, balke Umm Hani (رَضِيَ ٱللَّٰهُ عَنْهَا) aur Zubair Ibn Al Awwam (رَضِيَ ٱللَّٰهُ عَنْه) se riwayat hai ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Quraish Allah ke siway kisi aur ki Ibadat nahi kare, dus saal tak. Ek aur riwayat ke mutabiq 7 saal tak. Ye waqiya jiss saal pesh aya, uss saal ko aam-ul-feel kaha jaat hai, aur issi saal aap (صلى الله عليه وسلم) paida huwe. Ye waqiya aam-ul-feel ke Muharram mahine me huwa aur aap (صلى الله عليه وسلم) Rabi-ul-Awwal me paida huwe, iss waqiye ke sirf 50 din ke baad.[30]
Chronological Order of Suras
Order
Surah Name
Number
Type
18
At-Kafiroon
109
Meccan
19
Al-Feel
105
Meccan
Ye Surah ka backgroun ya pas-manzar hum abhi sune, ye har kisi ko pata tha - to poori kahani batane ki zaroorat nahi thi. Poore Arab ko pata tha, aur wo iss baat ko maante the ke, Kaba ki hifazat kisi butth ya koi aur khuda ne nahi ki thi, balke Allah Azza-wa-Jalla ne khud ki thi. Quraish ke sardaron ne Allah hi ko pukaara tha, iss ki hifazat ke liye. Aur iss waqiye se mutassar ho kar, Quraish ne kayee saal (7 ya 10 saal tak, jaisa riwayaton me ata hai) sirf Allah hi ki ibadat ki. To iss waqiye ki taraf ishara karna hi kaafi tha, ye batane ke liye ke, ye wohi Allah hai jo Muhammadur Rasoolullah (صلى الله عليه وسلم) ke zariye - ab Quraish ko apni taraf dawat de raha hai ke, ussi Allah ki ibadat karo jiss ne tum ko Ashaab-e-Feel se bachaya tha. Aur agar aisa nahi karoge ya Allah ki aur uss ke Rasool (صلى الله عليه وسلم) ki mukhalifat karoge, to tumhara bhi wohi haal hoga jaisa Ashaab-e-Feel ka huwa tha.
Maujeze - Ashaab-e-Feel ke waqiye me
Iss Waqiye me jo Maujezay hain wo ye hain;
Pehla to Haathi ka baitth jaana, jiss ko Rasoolullah (صلى الله عليه وسلم) ne bhi tasleem kiya Hudaibiya ke maukhe par, jab Qaswa baitth gayee aur Hudaibiya ke aagay nahi ja rahi thi, jab logon ne kaha ke Qaswa Badtameez ho gayee hai, to aap (صلى الله عليه وسلم) ne farmaya ke badtameezi iss ki fitrat me nahi hai, Qaswa ko to USSI qudrat ne roka jiss ne, haathi ko Makkah me dakhil hone se roka tha.
Doosra Parindon ka bheja jana, ye koi ittefaaq nahi tha, ke wo parinde kankariyan oonchai se giraye
Parindon ko kaise maaloom tha ke unn ko ek nahi, do nahi, teen-teen pathar ya kankari utthana hai?
Unn kankariyon ki speed aur momentum, jiss ki wajah se wo faujiyon aur unn ki sawariyon ke aar-paar ho gaye
Unn kankariyon me jaraseem ya kisi nukhsaan de cheez ka hona, kyun ke,
Ek to wo, khujane ya khirachne lage
Chamdi ka phatt jana
Khoon aur pus ka nikalna
Ghost aur jism ke hisse, jism se alag ho jana
Aur ek khaufnaak maut
Aur Aakhir me, Mahmood haathi ke do chalane walon ka zinda rehna, aur Makkah me bheek maangna. Ye har roz, log inn ko dekhte, aur iss waqiye ki yaad ko zinda rakha gaya.
40 saal baad, Quran me iss ka zikr ana. Ye sab Allah ki nishaniyan nahi to aur kya hai?
Ye iss liye yahan bayan kiya ja raha hai, kyun ke, log inn supernatural cheezon ko nahi maante, har cheez ko rationalize karna chahte hain, Allah ki qudrat ko, uss ke ilm ko, apni aqal ke daire me rakh kar sonchte hain. Allah (سُبْحَانَهُ وَتَعَالَى) azeem qudrat ka malik hai, natural laws ki bandish uss ko nahi rok sakti – wo har cheez se bartar aur alaa hai. Wo Qaadir-e-mutlaq hai.
Iss mazmoon ko hum aagay detail me samjhenge, jab har lafz ko samjhenge.
Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuh
Pichle hafte hum Surah Al-Quraish ki tafseer ka pehla hissa sunn rahe the, aur aaj In Sha Allah Surah Quraish ko aagay samajhne ki koshish karenge, aur aaj Surah Quraish Khatam ho jayega;
Ancient Civilizations (Qadeem Tehzeeb aur Tamaddun) Kya hain?
Surah Quraish me humne Quraish ki history jaani, aur ye history Yemen ki history se iss ka taaloq hai. Yemen ki history, uss waqt se hai, jab se human civilization ya human history hum ko pata hai, tab se Yemen ka zikr milta hai. Jaisa ke hum ko pata hai ke, insaani tareeq ya human history 4,500 se 5,000 saal puraani hai, ye hum recorded history ki baat kar rahe hain, warna to archeological findings ke zariye jo details milti hain wo shayed aur bhi purani hai.
To jo qadeem tareen human civilizations hain, unn me;
Cheen hai - Chinese Civilization - iss me saboot hai ke 6,500 saal qabl-e-masih me chawal ki paidawar huwa karti thi, aur ek gaon (village) discover huwa jo 4,500 BC me china me tha. Writing ya tehreer, 1,600 BC me shuru huwi.
Phir Hind hai - Indus Valley Civilization - Times of India ki 2016 ki news ke mutabaq 7,000 BC ki hai, Harappa aur Mohenjo Daro aur kayee aise qadeem sites iss ka saboot hain.
Ussi zamane ke aaspaas tehzeeb hum ko misr me milti hai, yani Eqyptian civilization, pehle ye sab se purana civilization mana jaata raha hai. 5000 BC ke aas paas bataya jaata hai.
Ussi zamane se Chaldean (Kaldian) Empire hai, 2500BC - ye babylon ke rulers the, south Mesopotamia se inn ka taaloq tha. Aaj ke zamane me Iraq me aata hai.
Yemen ki tehzeeb bhi ussi zamane se hai, 2500BC se iss ka silsila shuru ho jaata hai, aur inn ka jo urooj ka period hai wo Saltanat-e-Saba ka period hai, jiss ka zikr Quran me - Surah Saba me aya hai aur Surah an-Naml me bhi aya hai, Malekah-e-Bilquis jo Sulaiman (عَلَيْهِ ٱلسَّلَام) ke haath par imaan la kar, phir riwayat se pata chalta hai ke wo Sulaiman (عَلَيْهِ ٱلسَّلَام) ke haram me dakhil huwi, wallahu Alam.
To ye saltanat-e-saba bhi issi Yemen ke ilaaqe ki saltanat thi. Moarriqeen ya Historians kaafi tafseel bayan karte hain ke inn ke urooj ki ya in ki khushhaali ki buniyad ke do wujoohaat hain;
Ek to zira’at ya cultivation ki wajah se, jis ke liye ek bohot hi bada dam banaya tha. Marib Dam, duniya ka sab se pehla Dam, Yemen me tha.
Aur doosri thi tijarat - trade, jo Yemen se nikal kar, Bilad-ash-Shaam tak jaati thi, aur ye tijarat uss East - West Trade ka hissa tha, jo duniya bhar me chala aa raha tha.
Ancient Trade Routes (Qadeem Tijarati Raaste) Kya hain?
Pichle session me hum iss ka mukhtasar zikr kare the, ab yahan detail aa rahi hai. To uss zamane me kaun se trade routes the;
Duniya me tijarat ya trade, hazaron saal se chala aa raha hai, latest research ke mutabiq, 10,000 saal qabl-e-masih se silsila shuru hota hai Africa aur Egypt, aur iss ke aas-paas ke ilaakhon me.
Log ek doosre se saman exchange karte aa rahe hain, bartar system ke zariye, aur ye taqreeban 6000 BC bataya jaata hai, Mesopotamia me, aur Egypt me
Spice route bhi hai, ye Indian Subcontinent aur Southeast Asia se Egypt, Middle East aur Europe tak pahunchta hai, 1500BC me Indonesia ke sailors, Sri Lanka, India aur China tak pahunch gaye the, apne spices ki tijarat karte huwe.
Incense Trade Route - ye incense kya hai? Yahan Arab me bakhour kahenge ya India me agarbatti, kayee cheezen iss me shamil hain, jiss ko jalaya jaata hai khushboo ke liye. Iss cheez ki trading ya tijarat shuru huwi, taqreeban 700 saal qabl-e-masih, ya 700BC se shuru huwa. Iss route me land routes bhi hain aur sea routes bhi hain, aur ye saman Mediterranean region se lekar Arabian Peninsula se India tak tha. Aur inn raaston ke zariye, spices, Incense, aur kheemti cheezon ki tijarat hoti thi.
Silk Routes bhi issi tarah China aur Far East ko Middle East aur Europe to connect karti thi, ye silk ki tijarat 130BC me shuru huwi. Silk route ka naam to baad me pada, lekin inn raaston se, na sirf silk balke;
Ghode jo central asia me log istemaal karte the, wo bhi china ko aur doosre ilaakhon me issi silk route se beche jaane lage,
Jab paper invent huwa china me, to wo bhi transport hone laga, unn ilaakhon me jahan log istemaal karne lage, initially to ye ek luxury ka hissa tha, lekin waqt ke saath ye common ho gaya,
Inn tijarati raaston ki wajah se na sirf saman, balke ideas, aur khaas taur par religion phailna shuru huwa, Buddhism, Zorostrianism, waghairah iss tarah phaile,
Jade ek qeemti pathar hai, wo Iran aur Central Asia ke ilaakhon me paya jaata hai, jise China becha jaane laga, 200BC ke aas-paas,
Spices, Fur, Glassware, Slaves, ye sab kuch inn raaston se tijarat hota tha.
Iss se ye pata chalta hai ke, Allah (سُبْحَانَهُ وَتَعَالَى) har jagah har cheez nahi banayee, aur iss ke nateeje me, logon ki zarooriyat ko ek doosre par dependant banaya, aur iss ke wajah se tijarat shuru huwi aur issi wajah se mulkon ki economy aagay badhi.
Issi tarah;
Ambar Route bhi hai, ye ek qism ka pathar ya plant extract hai, jis ki demand ki wajah se precious stone ki tarah tijarat hota raha hai,
Salt Route bhi hai, Namak aaj ki tarah har jagah banaya nahi jaata tha, natural jo namak sea shores par banta tha, wohi istemaal hota tha,
Tin Route bhi hai.
Dr. Israr Ahmed kehte hain ke, Iss waqt jo humara duniya ka tasawwur hai, uss me America bhi hai, Australia bhi hai - aur Arctic aur Antartic continents hain. Warna qadeem zamane me sirf teen continents ka pata tha, Asia, Europe aur Africa. Uss duniya ka center tha ye Jazeerah-e-Arab, ye Arabian Peninsula. Ab middle east ke naam se jana jaata hai, to ye ek central position me hone ki wajah se jo West ki tijarat thi ya Europe ko jo maal jaata tha, Far East se shuru hote the trade routes aur pahunchte the Europe.
To ab asaan ek tareeqa ban gaya tha ke, sea routes ke zariye China, Southeast Asia, India ka saman aa kar Yemen ki Adan bandargaah ya Port of Adan par utarta tha, aur udhar Europe ka saman Shaam ke port par utarta tha, to ye jo East-West Trade hai wo bohot hi lambe arsay tak Qaum-e-Saba ke paas tha, sea routes ke zariye bhi ye tijarat karte the, aur Jazeera-e-Arab ke land route ke zariye bhi ye tijarat karte the, ye uss waqt ki baat hai jab ke Quraish ka koi naam-o-nishan bhi nahi tha.
Kayee jungein bhi ladi gayee, trade route ke kisi important shehr par qabza karne ke liye, iss ki kayee misalein tareekh me milti hain. Saltanat-e-Saba par hamla karke, Saltanat-e-Himyar me tabdeel ho gaya. Baihaqi ki ek Hadith me aap (صلى الله عليه وسلم) farmate hain ke, “Pehle Arabon ki hukumat Himyar ke haat me thi, phir Allah (سُبْحَانَهُ وَتَعَالَى) unn se wapas le li aur Quraish ko ata kar di” To ye bataya jaata hai ke, ye band ya dam tootne ki wajah se tabahi ayee, jiss ka zikr Quran me kiya gaya hai Surah Saba ki 16 ayat me ke;
“To unhone (Shukr Guzari se) Munh mod liya, pas hum ne unn par zordaar sailaab bhej diya aur unhein unn ke baaghon ke badle do aise baagh diye jin ke kadwe - kaseele phal, imli aur kuch bare ke darakht”
To iss ki wajah se wo tabah ho gaye, aur log wahan se nikal gaye aur mukhtalif shehron me jaa kar abaad ho gaye, ye rasoolullah (صلى الله عليه وسلم) ki waladat se 130 saal pehle ka waqiya hai. To ye Aus aur Khazraj ke qabile bhi Yemen se aa kar abaad huwe the, Madina me. Issi Tareeqe se North ke aur Iraq ke jo qabile the, wo bhi Yemen se ja kar wahan bass gaye the. Lekin ussi zamane me, taqreeban 400 eeswi me, Qusai bin Kilab ki paidaish ka saal hai, aur 450 eeswi me wo Quraish ke sardar the, unhone Bani Ismail ko jama kiya aur dawat di ke, Kaba ke atraaf me aa kar bass jao, aur phir aagay ka waqiya to hum pichle dars me sunn chuke hain, ke kaise Quraish ne Tijarat par control hasil kiya.
Rasoolullah (صلى الله عليه وسلم) se Pehle Duniya ka haal kya tha?
Quraish ki fazeelat aur domination ya urooj ke baare me bhi hum pichle dars me sunn chuke hain. Lekin yahan ye batana zaroori hai ke,
Quraish ke urooj ki pehli wajah bhi Rasoolullah (صلى الله عليه وسلم) ka bheja jana hai, kyun ke nabi qaum ke unn tabkhon se aate hain jo logon me top class hote hain,
Doosri baat yahan ye batana hai ke, aap (صلى الله عليه وسلم) ki ba’eesat ki, aap (صلى الله عليه وسلم) ke iss duniya me tashreef laane ki wajah, uss waqt ke halat hain, to aise kya halat the, jiss me aap (صلى الله عليه وسلم) tashreef laye?
Iss se pehle hum sun chuke hain ke, Quran ki aakhri 10 suratein, Rasoolullah (صلى الله عليه وسلم) ki seerat se wabasta hain.
Surah al-Feel, aap (صلى الله عليه وسلم) jiss saal paida huwe, uss saal ke waqiye ko bayan karti hai aur ye Surah Quraish, kyun ke, Surah al-Feel ka continuation hai, ye do suratein uss waqt ke halat bayan kar rahi hain. Aur khas taur se Surah Quraish ki aakhri ayat me Allah SWT bhook me khana khilaya aur khauf me aman diya kaha, iss ke baare me hum aagay dekhenge,
Phir Surah al-Maun, me jo ghareebon aur yateemo ke saath bura treatment ho raha tha, uss ko bayan karti hain, to iss aitbaar se, hume ye pata chala ke - aakhir wo kaun se halaat the, jiss me Allah (سُبْحَانَهُ وَتَعَالَى) ne ye behtar samjha apne Nabi (صلى الله عليه وسلم) ko bhejna ke liye.
Aap (صلى الله عليه وسلم) se pehle, duniya tareeki ke sab se nichle level par thi.
Pichle Rasoolon ke laaye huwe, qawaneen log bhula diye the, ya todh-modh kar, nazar-andaz kar diye the, 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 the, lekin jung kiye ja rahe the,
Inn jungon ke natije me, 1 million ke aap 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, jo ke 2000 gunah zyada tha,
Arabon ke halaat bhi kuch ache nahi the,
Wo aadaat aur jazbaat ke ghulam the, yalghaar aur loot par fakhr karte the,
Wo beti ke paida hone par uss ko zinda dafnaa dete the,
Aurat ko istemaal karne cheez samajhte the aur Auraton ke koi huqooq nahi the,
Bani Ismail shirk me mubtala ho gayee thi, apne haathon se, mithaaiyon se butth banaya karte the aur bhook lagne par unn butthon ko kha lete the, Kaba ko ek butth khana bana diya tha,
Qabaili dushmani, aur khoon-rezi Arab ki tapti reth ki tarah tezi se chal rahi thi,
Makkah ke log - sood khaya karte the, aur baaz waqt 100% interest rate hota tha, taakay lene wala - wapas ada na kar sake, aur jab wo ada nahi kar pata to uss ko ghulam bana lete the ya uss ki biwi aur beti ko ghalat kaamo ki taraf dhakel dete the, takay paise wasoole jayen,
Nange ho kar Tawaf kiya karte thei, aur samjhte ke ye ibadat ka bohot hi ooncha martaba hai, mann ghadat batein aur rituals par amal ho raha tha,
Israr Ahmed kehte hain ke, iss mahol me bhi, aise log Makkah me maujood the, 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 the, unhone Qasam kha li thi ke wo Deen-e-Ibrahim ki itteba karenge,
Lekin deen-e-Ibrahim khatam ho gaya tha, bhula diya gaya tha, wo safar karte aur yahoodi aur nasraani paadriyon se milte aur Ibrahim AS ke deen-e-haneef ke baare me logon se poochhte,
Ek Paadri ne unhe bataya ke Ibrahim AS ka deen to khatam ho chuka hai lekin, ek Nabi aane wale hain,
Israr Ahmed kehte hain ke, Zaid Bin Amr itne bechain the, 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?
Saltanat-e-faras me, man-maani chal rahi thi, apni marzi se naye deen aur qawaneen bana lete the, 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 the,
Rumiyon ke yahan, Isa (عَلَيْهِ ٱلسَّلَام) ki taleemat par chalne ka dawa to karte the, 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,
Yahoodi ki aabadiyan, west Asia aur north Africa me phaili huwi thi, aur inn ke paas kayee nabi aaye lekin - yahoodiyon ki islaah na kar sake, 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 the,
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 unn 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 bheja gaya,
Medical science ke hisaab se - insaani dimagh ab itna develop ho gaya tha ke, ab uss me itni sakat thi ke wo Quran ko samajhne aur uss ke message ko le kar aagay badhne ke qabil ho gaya the,
Matlab, Insaan ka dimagh dheere dheere develop huwa, Adam AS ki shariyat ka ek hi point tha, iss darakht ke paas nahi jana aur iss ka phal nahi khana,
Allah ka hukum maanne ki bhi training huwi, insaan ke dimagh dheere dheere train kiya gaya, wo sirf Allah (سُبْحَانَهُ وَتَعَالَى) hi train kar sakta the,
Phir jab iss duniya me bheje gaye, Adam aur Hawwa (عَلَيْهِم ٱلسَّلَام) ki family badhne lagi, to uss badhti family ke liye rules and regulations Allah (سُبْحَانَهُ وَتَعَالَى) bheje,
Phir jaise jaise insaaniyat badhti gayee aur phailti gayee, aur mushkilaat ka saamna huwa, waise waise Allah (سُبْحَانَهُ وَتَعَالَى) apne paighambaron aur nabiyon ke zariye insaano ki hidayat ki,
Insaan ka dimagh iss qabil ho gaya tha ke, wo ab phalsaphay likhne laga, apni philosophy - Plato, Aristotle, Socrates, Confucius, Lao Tzu, ye sab ghaur-o-fikr ke zariye philosophy likhe, ek idea pesh kiya insaaniyat ke saamne, ke duniya kaisi hai, aur insaan ko kya karna chahiye
Ye tamam naam Quran ke aane se pehle ke logon ke naam hain, iss aitebaar se insaani dimagh ab uss level par pahunch gaya tha ke, Quran ka level samajh sake, aur uss ke ahkamaat par amal kar sake,
Allah SWT ne Muhammadur Rasoolullah SAWS ke zariye aisa kalam insaano ko ata kiya, jo taa qayamat rehne wala kalam hai, aur iss ke challenges ko koi poora nahi kar paya - aaj tak.
Quraish ke kuffar ka downfall - Rasoolullah (صلى الله عليه وسلم) ki ba-ithat ke baad
Allah (سُبْحَانَهُ وَتَعَالَى) ne Quraish ko Arab ka sardar banaya, aur uss me se, aap (صلى الله عليه وسلم) ko pasand farmaya. Rasoolullah (صلى الله عليه وسلم) ke nabi banaye jaane ke baad, aap ne dawat di, aur seerat ka aksar-o-beshtar hissa hum pichle 8 Suraton me sunn chuke hain. To jo kuffar-e-Quraish the, unn ke paas do raaste the,
Ek ye ke wo Islam Qabool kar lein, aur
Doosra ye ke wo Rasoolullah (صلى الله عليه وسلم) ki mukhalifat kare,
Unhone aap (صلى الله عليه وسلم) ki mukhalifat karna pasand kiya aur uss ke nateeje me jo peace, security aur unn ke khafilon ki hifazat unhein Allah (سُبْحَانَهُ وَتَعَالَى) ki taraf se hasil thi, wo wapas le li gayee,
Jab tak aap (صلى الله عليه وسلم) Makkah me the, Quraish aap (صلى الله عليه وسلم) ko takleef to diye, lekin jaan se maarne me na kaam rahe,
Jo Musalmaan kamzor the, Quraish se bach kar jab wo Abysinia - Habasha chale gaye, to Quraish apne jo trade ties the ya trade contracts the, unn ka istemaal karke, Musalmano ko aur Islam ko nukhsan pahunchana chaha, lekin unn ki ye koshish ko Allah (سُبْحَانَهُ وَتَعَالَى) ne nakaam kar diya.
Phir jab aap (صلى الله عليه وسلم), Madina tashreef le aaye, phir Quraish ke khafilon ko jo hifazat hasil thi, wo khatam kar di gayee, aap (صلى الله عليه وسلم) ko unn khalifon par Allah (سُبْحَانَهُ وَتَعَالَى) ne control de diya,
Pehli Jung huwi Badar me aur Quraish ke sardaron ki aksariyat maari gayee, jungon ka silsila chalta raha aur aakhir me fatah Makkah ke zariye - Allah ke deen ki Fatah huwi, jiss ko hum sunn chuke hain.
Aur iss Fatah ke zariye, phir se Quraish ko jo ab Islam qabool kar chuke the, unn ko saari duniya - alteast the known world par Fatah de di, Khalifa inhi me se ayenge kaha.
Rasoolullah SAWS ke zariye ek aisa revolution aya ke, 23 saal me poore arab ki sar-zameen par phail gaya, aur Harzat Umar RA ki daur-e-khilafat me 22 lakh sq miles jo 3 continents par phaila huwa tha.
Fatah Makkah ki ahmiyat ye hai ke, sirf aur sirf 23 saal ke arsay me, ye deen logon ke dilon par raaj karne laga, Fatah Makkah me logon ke gharon me ghuss kar nahi mara gaya, balke unn ke dilon ko jeet liya gaya.
Aur iss ke liye Aap SAWS ne insaani jaano ki jo qeemat ada ki, wo kul mila kar, 500 ke aas paas thi, to pata chala ke, Islam qatl-o-gharat phailane nahi, balke logon ko aman aur chain ata karne ke liye, Allah SWT ne bheja.
Hume Kya Karna Chahiye?
Pehla - Silsila-e-Nasab, CAA, NRC
Silsila-e-nasab ko Quraish bohot ahmiyat dete the, Hajj ke dauraan wo arkaan-e-hajj me apne baap dada ki badai kiya karte the,
Hajjat-ul-wada me, aap (صلى الله عليه وسلم) ne bata diya ke - wo tamaam fazeelatein jo ahd-e-jahiliyat me bayan ki jaati thi, wo aaj mere khadmo ke neeche hai,
silsila-e-nasab ya lineage ki ahmiyat sirf iss liye hai ke, hum sila-rahmi kar sake,
To aaj jo mushkilaat ka saamna India ke Musalmaan kar rahe hain, uss ka solution bhi yehi hai, ke apne-apne khandano ka silsila-e-nasab banao, ek doosre se sila-rahmi karo, In sha Allah - CAA aur NRC hamara kuch nahi bigaadh sakega,
Doosra - Kaam jo Hume karna chahiye - Aap (صلى الله عليه وسلم) ki family ka khayal
Aap (صلى الله عليه وسلم) ka silsila-e-nasab ke baare me hum ne suna aur agar hum apna silsila-e-nasab banayenge, to unn logon ka khayal bhi rakh sakte hain, jiss ki takeed Rasoolullah (صلى الله عليه وسلم) ne ki thi,
Ye hadith, jiss ko Hadith-e-Khumm bhi kaha jata hai, Sahih Muslim me hai ke, aap (صلى الله عليه وسلم) ne farmaya, ke main tum me do bhaari cheezen, chhorrhe ja raha hoon.
Ek hai Allah ki Kitab, Quran, jiss me hidayat hai aur noor hai, iss ko mazbooti ke saath thaame raho, aur iss ko follow karo, aur
Doosre hain, mere ghar waale, ahl-e-bait, main tum ko unn ke saath hamdardi karne ki taakeed karta hoon, aur afsos hai ke hum iss fareeze ko bhool gaye,
poocha gaya ke, aap (صلى الله عليه وسلم) ki azwaaj aap ke ghar wale hain? To kaha gaya, ke azwaj to hain, lekin yahan unn ghar walon ka zikr ho raha hai, jiss par zakat dena mana hai, Haram hai,
Poocha gaya ke, ye kaun hain? Kaha gaya ke, Ali (رَضِيَ ٱللَّٰهُ عَنْه) aur unn ki aulad,
Aqil (رَضِيَ ٱللَّٰهُ عَنْه) aur unn ki aulad,
Jafar (رَضِيَ ٱللَّٰهُ عَنْه) aur unn ki aulad,
Abbas (رَضِيَ ٱللَّٰهُ عَنْه) aur unn ki aulad.
Iss hadith ko madd-e-nazar rakhte huwe, hume kya karna chahiye, kayee log sawal karte hain ke, Syedon ko zakat dena ya nahi?
To hume ye karna hai ke, inn ka khayal rakhna hai, phir silsila-e-nasab se hi pata chalega ke, waqay hi, jo claim karte hain ke, wo syed hain, unn ka nasab, aap (صلى الله عليه وسلم) ke ghar walon tak pahunch raha hai ya nahi, agar hai to inn ko zakat nahi di ja sakti aur inn ka khayal rakhna hai, jaisa ke aap (صلى الله عليه وسلم) ne takeed ki.
Agar aise logon ka khayal rakhte huwe, hamare paas paise nahi bach rahe hain, saving nahi ho rahi hai, to koi baat nahi. Kal Qayamat ke din, Nabi ko munh dikhaane ke qabil to rahenge, warna kaise hoga?
Teesre - Ashaab-e-Suffah jaise logon ka khayal karna hai
Pichle dars me humne suna ke, aap (صلى الله عليه وسلم) Ashaab-e-Suffah ka khayal rakhte the, unn ke khaane, peene ka khayal rakhte the,
Iss sunnat ko zinda karna hai, jo kamzor, mazloom, miskeen log hain, unn ka khayal rakhe
Conclusion
Musalmano aur uss se aagay badhkar insaniyat ko jo karna hai, wo Tijarat se related hai, Allah (سُبْحَانَهُ وَتَعَالَى) ne har cheez duniya me har jagah nahi banayee, balke ek doosre se dependant banaya hai,
Allah SWT ne Quraish ko tijarat ya trade sikhaya aur inn ko trade ki aur contracts ki samajh di
To Quraish trade ke contracts banaya karte the,
Safar sikhaya gaya, aur paani waghairah ke muqamaat ka ilm diya, to ye asaniya Quraish ko ata ki, jiss se safar unn ka asan ho gaya,
Inn ko samajh di, ke kaunsi cheez kahan bechna hai, product understanding di,
Ye jo trading karte the, uss me spices, incense, silk waghairah le ja kar Syria me bechte the, aur Europe ka saman, kheemti pathar, fur, kapde waghairah la kar Yemen me bechte the,
Measurement ki knowledge di unn ko, kyun ke, har jagah ke naap alag alag the,
Ye tamam cheezen Allah ne ata ki, to inn inaamaat ke natije me Quraish ko chahiye tha ke wo ek Allah ki ibadat karte. Lekin uss ki jagah wo inamaat ko Allah SWT ke deen ki mukhalifat me istemaal karne lage,
Ab ye to Quraish ke baare me Surah tha, aur iss ko hume kyun sunaya ja raha hai?
Aaj ke daur me Quraish ek idea aur space occupy kar rahe hain.
Agar aise inaamat kisi mulk, qaum ya fard ya individual par hain Allah SWT ke, to unhe bhi chahiye ke Allah ka shukr guzar bane aur Allah ke inn inamaat ko uss ki ita’at me istemaal kare na ke Allah ki nafarmaani ke liye,
Aaj international trade ko khatam karne ki koshish ho rahi hai, Nationalism ka agenda la kar,
Aaj Sri Lanka, aur deegar mumalik economic crisis se guzar rahe hain, aur ek report ke hisab se 17 aur mumalik iss current economic crisis ka shikar hone wale hain,
To ye Quraish ke Idea aur space ko jo Mumalik occupy kar rahe hain - wo Allah ke favors ko maan le, aur inn inaamaat ko Ghareebon, miskeeno aur zaroorat mando ke liye istemaal kare, aur
Quraish ke ghalat harkaat se bachna chahiye, wo ghalat idea aur space ko chhorrh deina chahiye
Tafseer Surah al-Quraish Part 1
Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuh
Pichle do hafton se hum Surah Al-Maun ki tafseer sunn rahe the, aur aaj In Sha Allah Surah Quraish ko samajhne ki koshish karenge, iss Surah me;
bohot saare tareeqi waqeyaat aa rahe hain,
Quraish kaun hai ye samajhna zaroori hai, phir
Surah ka maqsad,
alfaz ke explanation,
tafseer, aur kyun ke
Tijarat ka zikr aya hai iss surat me - to uss ke analysis ki zaroorat hai, aur
Hume Kya karna chahiye, phir
Inn tamam topics ko ek session me cover karna mushkil hai, time ka khayal karte huwe iss surah ko do sessions me In Sha Allah karenge:
Introduction
Surah Quraish – Quran ka surah number 106 hai, lafz e Quraish iss surat ki pehli ayat me aya hai. Aam taur par iss ko Surah Li-Eilaf bhi kaha jaata hai.
Ab yahan structure of the quran ki rooh se, Raymond Farrin apni kitab Structure and Quranic Interpretation me likhte hain, 4 suraton ke ye set me, pehle jode ki doosri surat hai, ye Surah Quraish;
Surah Al Feel aur Surah Quraish, ek doosre se jude huwe hain, iss aitebar se ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki taraf se,
Makkah ki hifazat aur
Kaba ke mutawalli hone ke naate Quraish ki hifazat ho rahi thi
Surah Al Feel me, Yemen se Abraha ka Makkah par hamle karna, aur Allah (سُبْحَانَهُ وَتَعَالَىٰ) ka parindo ke zariye, jo pathar ya kankariyan ooper se gira kar, Kaba par hamla karne walon ka khatema aur iss ke zariye, Kaba ki hifazat ka zikr hai,
Surah Quraish me, Quraish ki hifazat ka zikr hai, iss haisiyat se ke wo Makkah me rehne wale the aur Kaba ke mutawalli the, aur issi haisiyat se poore Arab me Quraish ke khafilon par koi hamla nahi karta tha, to Quraish ke khafilon ki hifazat ka zikr hai
Surah Quraish ke ikhtetam par, end par, hum dekhenge ke, iss protection ya tahaffuz ke nateeje me, Kaba ke Paalne Wale Malik ki Ibadat karne, ghulami karne ka hukum hai - To iss aitebaar se inn do suraton mein ek rabt ya link samajh me aa raha hai.
Ye do Suratein, Surah al-Feel aur Surah Quraish ke mazameen ya subject ek doosre se itne jude huwe hain ke, baaz sahaba iss ko namaz me parrhte waqt, baghair bismillah parrhe bhi, ek hi rakat me ek saath parrhte the, aur
Jab Uthman (رَضِيَ ٱللَّٰهُ عَنْهُ) ki daur-e-khilafat me, Quran ke copies banaye gaye aur tashkeel yani (zer, zabar, pesh waghairah, ya arabi me iss ko fatah, kasra, damma waghairh kehte hain) tashkeel ke saath likha gaya, takay pronunciation fix ho jaye, Uthman (رَضِيَ ٱللَّٰهُ عَنْهُ) ne sahaba ko jo katib-e-wahi the, unn ko jama karke copies banane ko kaha aur hukum diya ke, agar ikhtilaaf ho jaye, ke pronunciation ya talaffuz kya hona chahiye, to Quraish ke talaffuz me likho, kyun ke Quran, Quraish ke talaffuz me nazil huwa, aur issi waqt ye do suraton ke beech Bismillahir Rahmanir Raheem likha gaya, aur iss par Sahaba ka consensus hai, ijmaa hai ke, ye do suratein hain, ek hi subject par.
Yahan par Quraish ki ahmiyat aur bartari ka bhi pata chalta hai.
Surah ka pas-manzar aur maqsad (Background of Surah and its Purpose)
Syed Qutub, Fi zilaalil Quran me likhte hain ke, jab Ibrahim (عَلَيْهِ ٱلسَّلَام), jin ko Arabi me Khaleel-ul-Allah kaha jaata hai, matlab, Allah (سُبْحَانَهُ وَتَعَالَى) ke dost,..., Kabatullah ki taameer ka kaam khatam kare, aur unhone uss ghar ko paak kar diya, tab Allah (سُبْحَانَهُ وَتَعَالَى) se dua maangi ke,
Aur jab Ibrahim (عَلَيْهِ ٱلسَّلَام) ne kaha ke, Aye mere paalne wale malik, iss jagah ko aman ka shehr bana, aur iss ke rehne walon me se, jo Allah par aur Roz-e-Mahshar par iman laye, unn ke khaane ka intezaam kar, fruits ya mewe ata kar,...
Allah (سُبْحَانَهُ وَتَعَالَى) ne iss dua ki qubooliyat me, iss ghar ko aman bakhsha aur tamam insaani ikhteyar aur tamam zulm-o-sitam se azad banaya. Uss ne har shaks ko, ya iss ghar me panah lene wale ko, salamati aur aman, peace and security, ata karta hai, jab ke iss Allah ke ghar ke atraaf khauf tha.
Yahan tak ke, kayee saal baad, jab logon ne, na-farmani ki, Allah (سُبْحَانَهُ وَتَعَالَى) ko chhorrh kar doosron ko apna ilaha bana liya, butthon ki ibadat karne lage, tab bhi - iss Ibrahim (عَلَيْهِ ٱلسَّلَام) ki dua ka paas rakhte huwe, iss ko aman me rakha, kyun ke Allah (سُبْحَانَهُ وَتَعَالَى) ka ek maqsad tha, iss ghar ke liye.
Ab kyun ke, Quraish iss Shehr-e-Makkah me reh rahe the, aur ye Surah,..., Quraish ke baare me hai, to Quraish kaun hain? ye samajhna zaroori hai,..., aur phir kyun ke aap (صلى الله عليه وسلم) Quraish ke Banu Hashim qabile se the, aap (صلى الله عليه وسلم) ki lineage ya silsila-e-nasb ko samajhna zaroori hai. Islamway website par aap (صلى الله عليه وسلم) ke silsila-e-nasb ya lineage ki detail me kaha gaya hai ke, iss ke teen hisse hain;
Pehla hisse par bohot tehqeeq huwi, aur iss ko authenticate kiya gaya seerat likhne walon ke zariye aur genealogists yani mahireen-e-nasb ke zariye, aur ye yaqeen ke saath keh sakte hain ke aap (صلى الله عليه وسلم) ke nasb ka pehla hissa, Adnan tak pahunchata hai,…, Adnan jo hain wo Ibrahim (عَلَيْهِ ٱلسَّلَامُ) ke bete Ismail (عَلَيْهِ ٱلسَّلَامُ) ki aulad me se hain.
Doosre hisse me, kuch doubt hain, difference of opinion hai aur ye aap (صلى الله عليه وسلم) ke silsila-e-nasb ko Adnan se lekar Ibrahim (عَلَيْهِ ٱلسَّلَامُ) tak pahunchata hai.
Teesre hisse me, bohot doubt aur inaccuracies hain, jo aap (صلى الله عليه وسلم) ke nasb ko Ibrahim (عَلَيْهِ ٱلسَّلَامُ) se lekar Adam (عَلَيْهِ ٱلسَّلَامُ) tak pahunchata hai.
Tafseer Jalalayn me hai ke, Quraish - al-Nadr bin Kinana ki aulad me se the, to ye al-Nadr bin Kinana jo hain wo Adnan ki aulad me 8th generation ya aathwi nasl me aate hain, aur al-Nadr ke bete Malik bin al-Nadr aur unn ke bete Fihr bin Malik important hain ya aham hain Quraish ko samajhne ke liye. Ye jo Fihr bin Malik the, wo Quraish ke naam se jaane gaye, aur inn ke baad jo nasl chali wo phir Quraish kehlaai,..., ye ek nazariya ya point of view hai, Tafseer me,..., aur 3 nazriye hum sunenge ke, Quraish kaun hai. Ab inn ki aulaad me kuch 6 generations ke baad ya 6 naslon ke baad, Qusayy bin Kilab hain, aur Qusayy ke bete Abd Manaf hain (ye naam hum pehle sessions me sunn chuke hain - Banu Abd Manaf).
Abd Manaf ke bete Hashim hain (Banu Hashim bhi hum sun chuke hain), aur Hashim ke bete Abdul Muttalib hain, jo Rasoolullah (صلى الله عليه وسلم) ke dada the. To iss aitebaar se ye Rasoolullah (صلى الله عليه وسلم) silsila-e-nasab bhi aaj hum cover kar liye.
Quraish Arab ki sarzameen me phaile huwe the, Tafheemul Quran me, Maulana Maududi likhte hain ke, khaas taur par Hijaz ke ilaakhe me phaile huwe the, jab Qusayy bin Kilab ne, Quraish ko Makkah me jama kiya, aur ye log kisi tarah se Kabah ke mutawalli ban gaye, issi liye Quraish,..., Qusayy ko mujammi (jama karne wale) ke naam se bhi bulaate the. Qusayy ne apni hoshiyaari aur hikmat se, Makkah ke shehr ko abad kiya aur Hajiyon ka khayal rakhne ke liye, behtareen intezaam qayem kiya taake, Arab ke harr qabile se jo log hajj karne aaye to unn ki dekh bhaal ki jaaye. Aur iss ke nateeje me, Quraish tamaam Arab Qabilon me mash’hoor ho gaye. Iss shohrat ki doosri wajah ye bhi hai ke, wo har qabile ke khuda ya butth ko Kaba me jama kar liye, aur sab ko ye maloom tha ke, agar Quraish ko nukhsaan pahunchayenge to wo unn ke khuda ko ya uss qabile ke butth ko Kaba se nikaal denge.
Abd-Manaf ke 4 bete the, Hashim, Abd al-Shams, al-Muttalib, aur Naufal. Hashim jo Abdul Muttalib ke walid the, ye idea lagay ke, tijarat karna chahiye, ya uss ka hissa banna chahiye, jo trade route tha Arab ke ilaakhon ke zariye ho kar Syria aur Egypt ko jata tha.
Yahan ye batana zaroori hai ke, East aur West me do trade routes the, yahan sirf iss surah ke hisaab se baat ho rahi hai, next session me iss ki aur detail aa rahi hai, to fil-waqt ye samjhiye ke;
Ek Northern Trade route tha, jo China aur India ka samaan Iran, Iraq ya jo northern ya shimaali ilaakhe the, wahan se hote huwe Byzantine Empire ko pahunchta tha, jo bohot bada tha. Ek taraf, West me Europe se lekar East me Syria, Jordan, Lebanon, Palestine se ho kar, thoda sa South-East me North Africa ke kuch ilaakhe, Egypt waghairah tak tha.
To ek trade route ye North ke ilaakhon se ho kar jaata tha, aur
Doosra trade route, jo samaan China, South India, Sumatra, Malay waghairah se Yemen ke Adan bandargaah par, port of Adan par aata tha aur ye Arabian Peninsula, yani Jazeera-e-Arab se ho kar kuch Red Sea ke zariye Egypt yani Misr ko pahunchta tha, aur Shaam jo aaj 4 mulkon mein takhseem ho gaye hain, Syria, Jordan, Palestine (ya ab Israel) aur Lebanon, ye chaar mamalik ko Rasoolullah (صلى الله عليه وسلم) ke zamaane me Bilad-ash-Shaam ke naam se bulaya jata tha, wahan pahunchta tha. Ye southern trade route tha.
Aur wo zamane me Yemen me ek bohot hi puraani Saltanat, Saltanat-e-Saba, jo iss southern trade route ko chala rahi thi, wo khatam ho gayee. Iss ki detail hum agay next session me dekhenge.
To Hashim bin Abd-Manaf ne ye soncha ke,
iss southern trade route ko zinda rakha jana chahiye, aur
ye khareed-o-farokht ke zariye, matlab Yemen ja kar wahan se samaan khareeda jaye aur Egypt aur Syria ko pahunchaya jaye, aur
iss ki wajah se Arabon ke jo living conditions hain wo improve ho sakte hain, aur
log inn se maal khareede, jo qabilay ye trade route par maujood hain aur iss ke zariye, Makkah ki market ki taraf log attract hon.
Ye wo waqt tha, jab ke Faras ke Khusro ne international trade route jo northern trade route thi, persian gulf ke ooper se ho kar jaati thi, uss par qabza kar liya tha, aur ye Rumiyon ko, Byzantine Empire ko aur jo eastern countries the, jahan se maal aata tha, uss ko rok diya.
Iss qabze ki wajah se, jo Arabian peninsula ka jo southern trade route tha, wo phalne-phoolne laga.
Jo khafile Arab ki sarzameen se ho kar jaate the, unn par hamle hote the aur unn ko loot liya jata tha, ya unn ko tax dena parrhta tha, jahan se wo guzarte the.
Doosre khafilon ke banizbat, Quraish ke khafilon ka ye faida tha ke, wo Kaba ke mutawalli hone ki wajah se, tamaam Arab Qabile unn ki izzat karte the, aur tamaam Arab Qabile Quraish ke shukr guzaar the, ke wo jab Hajj karne jaate to Quraish unn ka khayal rakhte the.
Iss wajah se Quraish ko koi khauf nahi tha ke unn ke khafilon ko koi nahi lootega aur na koi nukhsaan pahunchayega. Yahan tak ke, jo tax doosre khafile walon ko dena parrhta Arab qabile walon ko, wo Quraish ko nahi dena parrhta tha.
Hashim ne, iss cheez ka faida utthaate huwe, iss business me apne doosre bhaiyon ko bhi shamil kar liya, aur unn ke plan ke tahat,
Hashim ne trade privileges kahiye ya Syria ke ilaakhe me tijarat ya business karne ka permission kahiye wo hasil kar liya, Ghatafan ke hukumraano se
waise hi doosre bhai Abd al-Shams ne Abysinia ya Habasha ke raja Najjashi se permission liya,
teesre bhai al-Muttalib ne Yamani sardaron se permission liya aur
chohte bhai Naufal ne Iraq aur Iran ke hukumraano se permission liya,
iss liye ye chaar bhai mash’hoor ho gaye aur ashaab-e-ilaaf kehlaane lage, ye surah kaise shuru hota hai - “Li-ilaafi Quraishin”
To ashaab-e-ilaaf kehlaaye, unn ki dosti ki wajah se aur jo friendly relations tamam qabile walon se unhone banaliye the aur iss ki wajah se Makkah bohot hi influential aur commercial shehr bann gaya.
Jo ilm unhone alag alag logon se mil kar seekha, wo Arab ka koi aur qabeela uss ko match nahi kar sakta tha, Makkah me parrhne aur khaas taur par likhne waale log - kisi bhi Arab Qabile se zyada the.
Issi liye Musnad Ahmad ki ek hadith me aap (صلى الله عليه وسلم) ne farmaya ke, Quraish Arabon ke Sardar hain.
Quraish apne urooj par the, jab Abraha ne Makkah par hamla kiya, 60,000 ki fauj ke saath jiss me haathi bhi the. Agar Abrahah jeet jata Makkah par hamla karke aur Kaba ko todh deta, to;
na sirf uss ki shohrat poore Arab me hoti,
Aur Quraish ki azmat khatam ho jaati, ke ye Kabatullah ki rakhwali tak barabar nahi kar sakte hain,
Aur ye baat jo Ismail (عَلَيْهِ ٱلسَّلَام) ki aulaad me chali aa rahi thi ke, Kaba Allah ka ghar hai, wo azmat khatam ho jaati, aur
Rome ka Qaiser bhi Arab par hamla karke, ye jo trade route Arab ki sar-zameen se ho kar unn tak pahunch rahi thi, uss par wo qabza kar leta.
Jab Allah SWT ne parindon ke zariye 60,000 ke lashkar ko hara kar bhoosa bana diya, Arabon ka Iman aur pakka ho gaya ke, Kabatullah Allah ka hi ghar hai aur Quraish ki azmaat ko chaar chand lag gaye, aur iss ke baad Quraish Saare Arab me kahin bhi aa-jaa sakte the aur unn ke khafilon ko koi nahi rokta tha.
Ab ye saari baatein logon ko pata thi, aur jab aap (صلى الله عليه وسلم) nabi bana kar bheje gaye, ye poori story bayan karne ki zaroorat nahi pesh aayee, iss Surah Quraish me. Issi liye ye chaar ayaat kafi ho gaye, Quraish tak baat ko pahunchane me.
Chronological Order of Suras
Order
Surah Name
Number
Type
28
At-Tin
95
Meccan
29
Quraish
106
Meccan
al-Wahidi ne, Asbab al-Nuzool me ek hadith nakhal ki hai, Umm Hani (رَضِيَ ٱللَّٰهُ عَنْهَا) kehti hain ke aap (صلى الله عليه وسلم) ne farmaya, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne Quraish ko 7 khasiyaat se nawaza hai;
Khalifa inn hi me se bane hain,
Kaba ki kunji inhi ke paas hai,
Hajiyon ko paani pilaane ka kaam inn ko diya gaya,
Nubuwwat inhi me se, yani aap (صلى الله عليه وسلم) Quraish ke Banu Hashim Qabile se the,
Quraish ko Hathiyon ki fauj par fatah di gayee,
Inhone Allah ki ibadat ki aise 7 saalon me, jab koi aur Allah ki ibadat nahi kar raha tha, aur
Quran me inn ke naam se ek surah hai.
Wo hai Surah Quraish jis ki tafseer hum sun rahe hain; Ek aur lambi hadith me, jo abhi hum sune ke, Quraish ki khasiyat ye batayee gayee ke, inn ke dialect me, inn ke talaffuz me Quran nazil huwa.
Tarjuma wa Tafseer
Ab aaiyye Surah Quraish ke tarjuma par:
أعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيم
Main Allah se panah mangta hoon, Allah (سُبْحَانَهُ وَتَعَالَى) ke protection me aata hoon, shaitan se jiss ko pathar maar ke bhaga diya gaya hai.
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيم
Shuru Allah ke naam se jo taras kha kar faida pahunchane wala hai.
Vs No 1:
لِإِيلَـٰفِ قُرَيْشٍ
Quraish ke maanoos hone ki wajah se,
Iss ayat me samajhne wale do alfaz hain, wo hai Eelaf aur Quraish,
ALLAFA ( We see ) 3:103
Lafz-e-Allafa ka root ya maddah, Alif, Laam, Fay hai, aur issi root se Eelaaf bhi bana hai. Quran me ye lafz ka matlab;
Dilon me muhabbat ka daala jana, jiss ki wajah se Musalmaan apas me bhai-bhai ke rishte me bandh gaye, aur
Ye Muhabbat sirf Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki taraf se daali jaati hai, aur agar hum iss duniya ki tamam cheezen bhi Allah ki raah me kharch kar dete to ye muhabbat inn ke dilon me nahi daal paate,
Kya tum ne nahi dekha ke, wo Allah (سُبْحَانَهُ وَتَعَالَىٰ) hi hai jo badalon ko chalata hai, aur unn ko aapas me jodh deta hai, phir unko tay-ba-tay kar deta hai, jiss ki wajah se barish hoti hai…to iss lafz me jodhne ka matlab bhi hai,
Sadaqaat to dar-asl faqeeron, miskeeno ke liye hai,...aur wo log jin ke dilon ko deen-e-islam ki taraf maa’el karne ke liye dena hain…
Aur iss surat me Quraish ka maanoos hona aya hai,
Ye lafz me narmi hai, muhabbat, dilon ka judh jana, ek doosre se ya kisi cheez se manoos hona.
Ahadith me bhi yehi matlab aya hai,
Allah Taala ne badalon ko jama’ kar diya aur
dilon me muhobbat daalna
Doosra lafz hai Quraish;
QURAISH ( Arabian Tribe ) 106:1
Quraish ka root ya maddah, Qaaf, Ray, Sheen hai. Dr. Israr Ahmed kehte hain ke,
Ek interpretation ye hai ke, Qarsh ek samadari janwar ko kehte hain, jo samandar me doosre janwaron ko kha jata hai lekin uss ko koi nahi khata, aur wo sab par ghalib rehta hai lekin uss par koi aur ghalib nahi aa sakta; Hans Wehr (Haans Weear) apni kitab Modern Arabic Dictionary me iss ka tarjuma chabane aur khaane ke kiye hain, aur ek lafz Qirsh hai, jis ka matlab Shark jo machli samandar me paayee jaati hai, to qarsh se derive kiya gaya hai Quraish, aur Quraish bhi Arab ke andar ek aisa qabila ban gaye the, jo ghalib the, hawi the doosre qabilon par, unn ke khafilon par koi hamla karne ki jurrat nahi karta tha, iss liye unn ka naam Quraish pada.
Doosra matlab ye hai ke, Hans Wehr aur Dr. Israr dono ne Qarsh ke maane, kasb ke kiye hain, kamayee karna, paisa kamana, aur Hans Wehr likhte hain, Muqrish ke maane ameer ke hain, wealthy aur prosperous ke kiye hain. To kyun ke ye chaar bhai, taajir ban gaye the, lehaza inn ka naam, Quraish parrh gaya,
Aur teesri rai ye hai ke, taqarrush Arabi zaban me aata hai, jama hone ke liye, aur kyun ke Qusayy bin Kilab ne inn ko pehli martaba la kar, Makkah me jama kiya, iss liye inn ka naam Quraish hai,
Aur chohta hum sun chuke hain ke Fihr bin Malik ka doosra naam Quraish tha,
Wallahu Alam - iss me se kya sahih hai, saare opinions bayan kar diye gaye hain.
Lafz-e-Quraish par ye chand ahadith hain;
Allah (سُبْحَانَهُ وَتَعَالَى) ne Kinanah ko Bani Ismail mein se chunn liya, aur Quraish ko Kinanah ki aulad me se pasand kiya aur Hashim ko Quraish se pasand kiya aur Allah (سُبْحَانَهُ وَتَعَالَى) ne mujhe, yani ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko Banu Hashim me se pasand kiya,
Khilafat Quraish me hi rahegi, chaahe do log hi kyun na reh jaaye
Islami saltanat ke 12 ameer honge, aur wo sab Quraish se honge
Quraish insano me sab se zyada amanatdaar hain
Auraton me behtareen oontth sawar, Quraish ki auratein hain, ye apne bachon ka, yateemon ka aur apne shauhar ke maal ka khayal rakhti hain
Quran Quraish ke talaffuz me nazil huwa,
Jo koi Quraish ko be-izzat karna chahega, Allah (سُبْحَانَهُ وَتَعَالَى) usse be-izzat karega.
Tafseer Ibn Abbas me ek riwayat nakhal ki gayee hai ke, Ibn Abbas (رَضِيَ ٱللَّٰهُ عَنْهُ) farmaate hain iss ayat ki tafseer ye hai ke, Quraish ko hukum dijiye ke wo Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki wahdaniyat ke saath maanoos ho jaye, aur iss ka ek aur matlab ye nikalta hai ke, meri nematein Quraish ko yaad dilao, taakay wo Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki wahdaniyat ko maan le.
Ab inn nematon ke do wujoohaat samajah me aate hain, Tafseer al-Saadi me aya hai ke;
Ek wajah ye hai ke, kyun ke ye surah, Surah al-Feel ka continuation hai, to Abraha se Kabatullah ko bachaya, aur Quraish ko izzat aur waqar, yani dignity di ke wo Allah (سُبْحَانَهُ وَتَعَالَىٰ) hi ki ibadat karne me maanoos ho jaye,
Doosre ye ke, Kabatullah ki khidmat ke natije me, tamam Arab me inn ki izzat thi, aur
Makkah ki jagah ki hurmat ki wajah se, inn par koi Makkah ke bahar se hamla nahi karta tha, to ye, aman, peace, security, bhi ek Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki nemat inn par thi, aur
Inn ke khafile mahfooz the, jab bhi wo safar karte the, to iss ke nateeje me inn ko chahiye ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki wahdaniyat se manoos ho jaye.
Ibn Kathir kehte hain ke - Ibn Jarir ki raay, ye hai ke, Li-eelaf, ka Laam, hairat ka izhaar karta hai ke, kya iss ke ba-wajood bhi iman nahi laoge ke, ye itni hairat-angez baat hai ke Quraish par itni nemate hone ke ba-wajood iman nahi laate, Allah ko ek nahi maante?
Phir aagay farmaya;
Vs No 2
إِيلَافِهِمْ رِحْلَةَ ٱلشِّتَآءِ وَٱلصَّيْفِ
Yani, sardiyon aur garmiyon ke safar se unko maanoos rakhne ki wajah se,
Iss ayat me teen alfaz samajhne wale hain, Rihla, ash-Shitaa’ee, aur as-Saif.
RIHAALIHIM ( Saddlebags ) 12:62
Ye lafz Quran me 4 ayaat me aya hai, jiss ka root ya maddah hai,..., Ray, Hai, Laam.
Iss ke maane hain, thaila, oontth par laadhne wale thaile
iss surah me iss ka matlab bhi wohi aya hai ke sardiyon ke khaafilon ko aur garmiyon ke khafilon ko laadh kar safar ke liye tayyar karna.
Ahadith me bhi yehi matlab aya hai,
oontth par laadhne wala saman, thaila,
ghar, rahaish ki jagah, safar me khaimah, waghairah, oontth se utarne ki jagah, ya jahan khiyaam kiya jaye,
oontth par baitthne ki kaatthi, ya saddle,
To ye saari cheezen safar se wabasta hain, to Rihla ka matlab iss ayat me safar ke hain.
Doosra lafz hai, ash-shitaa’ee
SHITAA’EE ( Winter ) 106:2
Ye lafz Quran me issi ayat me aya hai, jiss ka root ya maddah hai,..., Sheen, Tay, Waw. Iss ka matlab sardiyon ka mausam. Aur Ahadith me bhi ye lafz yehi maano me aya hai.
Teesra lafz hai, as-Saif
SAIF ( Summer ) 106:2
Ye lafz Quran me issi ayat me aya hai, jiss ka root ya maddah hai,..., Saad, Yaa, Fay. Iss ka matlab Garmiyon ka mausam. Aur Ahadith me bhi ye lafz yehi maano me aya hai.
To kaha ke, sardiyon aur garmiyon ke safar se unko maanoos rakhne ki wajah se, Tafseer Ibn Abbas me aur Tafseer al-Saadi me hai ke, Quraish ye do safaron se maanoos the, Sardiyon me Yemen ki Taraf ka safar, jahan jaa kar wo East se, Mashriq se aane wala saman khareed laate the, aur garmiyon me Bilaad-ash-Shaam ki taraf safar karte the.
Ibn Abbas (رَضِيَ ٱللَّٰهُ عَنْهُ) farmaate hain ke, iss ka matlab ye hai ke, jaise inn ke ye do safar asaan hain, waise hi Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki wahdaniyat ko manna, sirf aur sirf Allah hi ki ibadat karna Quraish ke liye asaan hai. To issi liye kya hukum ho raha hai;
Vs No 3
فَلْيَعْبُدُوا۟ رَبَّ هَـٰذَا ٱلْبَيْتِ
Lehaza unn ko chahiye ke, iss ghar ke paalne waale maalik ki ibadat kare.
Ab iss ayat me ek hi lafz hai,..., al-Bait.
BAIT ( House ) 69:34
Bait ka root ya maddah Bay, Yaa, Tay hai, iss ka matlab Ghar, house. Raat ke maane bhi aye hain Quran me.
Matlab ye hai ke, Quraish ko chahiye ke, wo sirf aur sirf uss Kaba ke Rabb, uss ke paalne wale malike ki hi ibadat kare, jiss ki wajah se unn par itne inaamat kiye gaye. Aur jaise Quran me Allah (سُبْحَانَهُ وَتَعَالَى) farmaata hai ke,
Aap (صلى الله عليه وسلم) keh dijiye, mujh ko yehi hukum huwa hai ke, iss shehr-e-Makkah ke Malik ki ibadat karoon, jiss ne iss ko mohtaram banaya hai, aur sab cheez uss ki hai, aur ye bhi hukum huwa hai ke main musalman banoo, uss ka farma-bardaar rahoon.
To ye, Makkah ka Rabb, aur Kabatullah ka paalne waala malik kaun hai?
Ye wohi hai, Jiss ne unhein bhook me khana khilaya aur khauf me aman ataa kiya.
Ab iss ayat me bhi teen alfaz hai, wo hai Joo’a, Aamana aur Khauf.
JOO’A ( Hunger ) 2:155
Joo’a ka root ya maddah Jeem, Waw, Ain hai, iss ka matlab hai bhook. Quran me ye lafz yehi matlab se aya hai, kaha gaya hai ke;
Jannat me na to bhook lagegi, na pyaas, aur na suraj ki roshni badan ko chooyegi,
Momino ko hukum hai ke, wo Allah ki madad maange, Sabr aur Salat ke zariye,..., aur agay Allah (سُبْحَانَهُ وَتَعَالَى) farmaate hain ke, Hum tum ko zaroor-ba-zaroor aazmayenge, khauf se, bhook se, aur jaan, maal aur mehnat ke results, mehnat ke nateejon ke nukhsaan se, aazmayenge
Aur Allah (سُبْحَانَهُ وَتَعَالَى) ek basti ki misaal deta hai ke, har tarah se aman aur chayn se basti thi, har taraf se rizk chala aata tha, magar unn logon ne Allah (سُبْحَانَهُ وَتَعَالَى) ki nematon ki na-shukri ki, to Allah (سُبْحَانَهُ وَتَعَالَى) ne unn ke aamaal ki wajah se unn ko bhook aur khauf ka libaas pehna kar na-shukri ka maza chakkha diya
Dozak ke halat bayan karte huwe, farmaya ke, wahan ka khana, na to nutritious hai yani na to uss ke khaane se koi faida hai, aur na wo khana bhook mitaata hai,
To lafz-e-Joo’a ka matlab bhook ke hain.
Ahadith me;
Aap (صلى الله عليه وسلم) ne Allah (سُبْحَانَهُ وَتَعَالَى) ki panah maangi;
Bhook se, kyun ke wo bad-tareen saathi hai, aur
Ghaddari se, kyun ke wo ek kharab andarooni khaslat hai,
Aap (صلى الله عليه وسلم) ne ek shaks ko madina se bahar kar diya tha, aur phir uss ko hafte me do baar aane ki ijazat di, taake wo bhook se na marr jaye,
Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْه) farmaate hain ke, wo aur 6 aur Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) bhook se do-chaar the, to aap (صلى الله عليه وسلم) ne unn ko 7 khajoor diye, har shaks ke liye ek khajoor, Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْه) bhi ashaab-e-suffah me se the, aur issi silsile me ek aur hadith milti hai ke,
Aap (صلى الله عليه وسلم) Ashaab-e-suffah ka khayal karte the, jo aam taur par bhooke rehte the,
Ek billi bhook se marr gayee, to uss aurat ko azab huwa, jo uss billi ko band kar rakha tha, na wo billi ko khaane deti aur naa hi riha karti ke wo khud shikar kar ke khaye,
Doosra lafz hai, Aamana, iss se pehle hum sun chuke hain, momin ki detail me. Ab lafz-e-Khauf;
KHAUF ( Fear ) 2:38
Khauf ka root ya maddah Khay, Waw, Fay hai, iss ka matlab hai fear, khauf ko urdu me khauf hi kahenge. Dr. Anees, Qurani ayat ko jama karke likhte hain ke;
Khauf ka taaloq mustaqbil se hai, future se hai, siway Allah ke khauf ke, jo past, present aur future, teeno zamano me hota hai.
Hume bataya gaya hai ke, Shaitan hume apne doston se daraata hai, hume unn se nahi darna chahiye, balke, Allah (سُبْحَانَهُ وَتَعَالَى) se darna chahiye, agar hum momin hone ka dawa karte hain,
Wo log jo Allah (سُبْحَانَهُ وَتَعَالَى) ko apna paalne wala malik tasleem karte hain aur uss par jam jaate hain, unn par farishte nazil hote hain aur kehte hain ke, na khauf karo aur na gham,...
Farishte Allah (سُبْحَانَهُ وَتَعَالَى) ki tasbeeh aur hamd karte hain, uss ke khauf ki wajah se, aur
Jo koi, Allah ke saamne khade hone se daray aur apne aap ko gunah se bacha le, aise shaks ke liye jannat hai,
Khauf jin cheezon se wabasta hai, wo hain;
na-insaafi aur gunah se,
Aakhirat ke azab se,
Dhamki dene se,
Miya-Biwi me an-ban hone se ya miya ka biwi se be-taaloq ho jaane se,
jaan-nasheeno se, wurasa se,
khatre ki wajah se,
bhook aur nuqsan se,
ummeed ke saath, wabasta hai
aajizi se,
Dushmani se,
ghareebi se,
bhediye ke khaa lene se,
inkaar se,
qatl ho jaane se,
dagha-baazi se,
kidnap ho jaane se,
ek-doosre se,
Shaitan Allah se khauf karta hai,
Ahadith me aya hai ke;
Namaz-e-Khauf ek rakat hai, aur doosri rakat ko poora karne ki zaroorat nahi,
Allah ne Namaz ko apne nabi ki zaban ke zariye farz kiya hai, 2 rakat safar karne walon ke liye hai, 4 rakat rehaish ke maqam par aur 1 rakat khauf ke waqt, ya jung me.
Kisi ne Ibn Umar se poocha ke, aman ke waqt ki aur khauf ki namaz ka zikr to Quran me aya hai, lekin safar ki namaz ka zikr quran me nahi hai, to Ibn Umar ne farmaya ke, Allah (سُبْحَانَهُ وَتَعَالَى) ne Muhammad (صلى الله عليه وسلم) ko nabi bana kar bheja, jab ke hum ko kuch nahi maaloom tha, hum to wohi karte hain jo humne aap (صلى الله عليه وسلم) ko karte dekha,
Aap (صلى الله عليه وسلم) ne farmaya, iss duniya me kuch aise log hain, jo na to Nabi hain aur na Shuhada, lekin Qiyamat ke din, Nabi aur Shuhada unn par hasad karenge. Poochha gaya ke ye kaun log hain, aap (صلى الله عليه وسلم) ne farmaya ye wo log hain, jo Allah (سُبْحَانَهُ وَتَعَالَى) ki rooh (yani ke Quran) ki wajah se ek doosre se Mohabbat karte hain, aise log Qiyamat ke din unn ke chehre noor se roshan honge aur noor ke mimbar par baitthe honge, unn ko na koi khauf hoga aur na koi gham, phir aap (صلى الله عليه وسلم) ne ye ayat tilawat ki
Ye jaan rakho, ke Allah ke doston ke liye, na koi khauf hoga aur na koi gham
To kaha gaya ke, Kaba ka paalne wala malik wohi hai, Jiss ne Quraish ko bhook me khana khilaya aur khauf me aman ataa kiya. To ye tha Surah Quraish ka pehla hissa, In Sha Allah next Saturday ko iss surat ka doosra hissa sunenge.
Tafseer Surah al-Maun Part 2
Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuh
Pichle hafte hum Surah Al-Maun ki tafseer ka pehla hissa sune, aur aaj In Sha Allah Surah Al-Maun ko aagay samajhne ki koshish karenge, iss Surah me samjhane ka bohot tha issi liye iss ko 2 sessions me karna pada, aur aaj Surah Al Maun khatam ho jayega:
Tarjuma wa Tafseer
Ab aaiyye Surah Al-Maun ke baqaya tarjuma par:
أعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيم
Main Allah se panah mangta hoon, Allah (سُبْحَانَهُ وَتَعَالَى) ke protection me aata hoon, shaitan se jiss ko pathar maar ke bhaga diya gaya hai.
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيم
Shuru Allah ke naam se jo taras kha kar faida pahunchane wala hai.
Vs No 4:
فَوَيْلٌۭ لِّلْمُصَلِّينَ
To aise musalliyon ke liye, aise namaz parrhne walon ke liye kharabi hai, tabahi hai, barbadi hai
Ye Surat shuru huwi iss hukum ke saath ke hum ghaur-o-fikr kare. Iss ayat me samajhne wala lafz hai, Wayl.
WAYL ( An expression of sorrow on some event ) 2:79
Wayl ka root ya maddah Waw, Yay, Laam hai, aur iss ka matlab kharabi, halakat, tabahi ya barbadi hai.
Quran me ye lafz jin logon aur kaamo ke liye istemaal huwa wo ye hain;
Afsos, halakat, tabahi, barbadi hai unn logon ke liye, jo apne haath se kitab likhte hain aur kehte hain ke ye Allah ke paas se ayee hai… ye ek ayat me teen baar inn par afsos zahir kiya gaya,
tabahi hai unn par ke wo apne hath se likhte hain aur
afsos hai ke wo aisa kaam karte hain,
halakat aur barbadi hai kafiron par sakht azab ki wajah se,
To barbadi hai unn kafiron ke liye Qiyamat ke din pesh hone se,
Mushrikeen ke liye Tabahi aur barbadi hai,
…Jo iman nahi laate unn ke liye halakat aur barbadi hai,
Naap-tol me kami karne walon ke liye barbadi hai, Ye wo log hain, jo lete waqt naap kar lete to poora hai, aur jab naap kar ya tol kar dein to kum kar dein, kya ye log nahi jaante ke utthaye bhi jayenge, ek bade din, jis din tamam log Rabbul-Alameen ke saamne khade honge. Hadith me ata hai ke, Madina me naap-tol me kami ji jaati thi, jab aap (صلى الله عليه وسلم) hijrat karke madina tashreef laye, iss ayat ke nazil hone ke baad, naap-tol sahih hone laga.
Har jhoote gunahgaar ke liye barbadi hai, aur kaha ke (وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ) Qiyamat ke din, jhutlaane walon ke liye tabahi aur barbadi hai, ye phrase Quran me 12 waqt repeat huwa hai, to ye jahan par bhi aya, uss se pehle ke, ya baad ke ayat par nazar daalne se ye list saamne aayee hai, ye kaun log hain;
Wo log jo khush gup-shup me lage huwe hain, har cheez khel hai inn logon ke liye
Wo log jo faisle ke din ko jhutlate hain, jiss din mujrimeen ko bolne nahi diya jayega, aur ijazat nahi milegi ke wo bahana bana sake,
Wo tamam ki tamam qaume jinhone iman laane se inkar kiya, aur agar iss din Allah ke khilaaf jo jaana chahe, jaye, aur koi daao ho ya koi chaal ho, jo Allah ke khilaaf chal sakte ho to chal kar dekh lo,
Wo log jo insan ki paidaish me Allah ke alawa doosron ko shareek karte hain,
Wo log jo Allah ki qudrat ko jhutlate hain, jiss ne zameen ko gravity di aur peene ke liye meetha pani diya,
Wo log jo dozaq ke azab ko jhutlaate the,
Wo log jo jannat ki nematon ko jhutlaate the,
Wo log jo iss duniya ke maze le rahe hain aur jo mujrimeen hain,
Wo log jab unn se kaha jaata hai ke Allah ke saamne jhuko, to wo nahi jhukte,
Wo log jo badkari karte the, aur ye amaal sijjeen me honge, tumhe kya pata hai ke sijjeen kya hai, ek likha huwa daftar ya record hai,
Musa (عَلَيْهِ ٱلسَّلَامُ) ne jaadugaro se kaha (jab wo Firaun ke kehne par, muqable ke liye aye) ke, kam-bakhti hai tumhari, Allah (سُبْحَانَهُ وَتَعَالَىٰ) par jhoot matt gharrho, kahin aisa na ho ke wo tum ko azab me fanaa karde…
Har waqt aisa huwa hai ke, jab kuffaar ne azab ko dekha, to kaha ke haaye afsos hum na-insafi karne walon me se hain.
Aise log jo miskeen ko uss ka haq nahi dete, aur iss ke nateeje me, iss duniya me nukhsan utthaate hain, to kehte hain ke haaye afsos hum hi hadd se aagay badh gaye the,
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne iss kayenaat ko khel ya mazaq ke liye nahi banaya…, aur jo aisa kehte hain, unn ki tabahi aur barbadi hai, Pichle dars me hum sunn chuke hain ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne iss kayenaat ko insaano ki aazmaish ke liye banaya, to jo iss se ghaflat me hain, unn ke liye to tabahi aur barbadi hi hogi aakhirat me, agar wo tauba nahi karenge ya iman nahi layenge.
Qaroon ki daulat ko dekh kar jin logon ne kaha ke, uss ko bohot hi zyada nematein di gayee hain, unn par ulama ne afsos zahir karte huwe kaha ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki jaza, Iman walon ke liye aur amal-e-saleh karne walon ke liye iss se behtar hai,
Qiyamat ke din jab log apni apni qabaron se utthaye jayenge, tab kahenge ke, Haaye hamari shamat, kisne hume, hamari qabron se uttha diya. Ye wohi din to hai, jiss ka wada Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne kiya tha aur Rasoolon ne sach kaha tha,
…To halakat aur barbadi hai unn logon ke liye, jin ke dil sakht ho gaye hain Allah ke Zikr se.. Matlab ye ke, jo Allah ka zikr nahi karte, aise logon ki halakat aur barbadi hai.
Nabi ki taleemat ke bawajood ke, Iman lane ke baad ikhtelaf na karein, to unn logon ki tabahi aur barbadi hai, jo Sirat-al-Mustaqeem par hote huwe ek doosre se ikhtelaf karte hain,
Tabahi aur barbadi hai, har uss shaks ke liye jo;
logon ke aib chunta rehta hai aur taane deta hai,
jo maal jama karta aur uss ko gin gin kar rakhta hai,
wo samajhta hai ke uss ka maal uss ko hamesha baqi rakhega,
Aur Surah Al Maun ki, iss ayat me farmaya ke, dikhawe ki namaz parrhne walon ki barbadi hai.
Ahadith me Rasoolullah (صلى الله عليه وسلم) ne farmaya ke;
tabahi aur barbadi hai, uss shaks ke liye, jo aisi baatein kahe, jhoot bole, logon ko hassane ke liye, tabahi hai, barbadi hai.
jo log wazu barabar nahi karte, aedi wazu me barabar nahi dhote, to aedi ki tabahi hai dozaq ki aag ki wajah se,
Kaan ki tabahi aur barbadi hai, jo alfaz ko sunte hain, aur wo log jo jaante huwe gunah par israar karte hain,
Arab ke liye tabahi aur barbadi hai, kyun ke burai jo qareeb aagayee hai, aur wo bach jayega jo apna haath rokega. Ek aur hadith me kaha ke aaj yajuj aur majuj ki deewar me itna (anghota aur shahadat ki ungli mila kar) suraaq ho gaya hai, poocha gaya ke kya hum fana ho jayenge, jab ke hamare beech nek aur saleh log maujood hain? aap (صلى الله عليه وسلم) ne kaha, haan, jab burai, ya bure log ghalib aa jayenge,
aisi auraton ke liye tabahi aur barbadi hai, jo mayyat ke gham me, chehre ko nochti hain, kapde phaadti hain aur wavela karti hain ke wo barbaad ho gayee,
Madina par afsos hai, jiss ke log uss ko chhorrh denge jab wo bohot khush haal ho jayega,
Ameer maaldar ki tabahi aur barbadi hai, siway uss ke jo Allah ki raah me kharch kare,
فَوَيْلٌۭ لِّلْمُصَلِّينَ
To aise musalliyon ke liye, aise namaz parrhne walon ke liye kharabi hai, tabahi hai, barbadi hai
Surah Al Maun ke pehle hisse me humne kaha tha ke, afsos hai aise namaz parrhne walon par, jo yateemo, miskeeno aur ghareebon ki madad nahi karte.
Dr. Israr Ahmed ne Tadabbur-e-Quran ki rooh se ye kaha ke, Makkah ke jo sardar the, unn ki jo bhi ibadat ka tareeqa baqi reh gaya tha, Ibrahim AS aur Ismail AS ke tareeqe me se, aur kyun ke Roz-e-Mahshar ki haqeeqat aur uss par yaqeen khatam ho jaane ki wajah se, jo ibadat ka dhancha baqi reh gaya tha, wo sab kuch dikhawa tha.
Ye kaun log hain?
Vs No 5
ٱلَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ
Ye woh log hai, jo apni namazon se ghafil hai,
Ibn kathir ne Ibn Abbas (رَضِيَ ٱللَّٰهُ عَنْهُ) waghairah ka qaul nakhal kiya hai ke, ye munafiqeen hain, jo logon ke saamne zahir karne ke liye namaz parrte hain lekin jab akele hote hain to namaz nahi parrte. Ata bin Dinar kehte hain ke, Wo log jo namaz parrte hain aur uss ki pabandi karte hain, lekin,..., ghaflat karte hain kaha,..., namazon me ghaflat karte hain nahi kaha. To iss me dayr se namaz parrhne wale ya hamesha aakhri waqt par namaz parrhne wale bhi shamil ho jaate hain.
Iss ayat me lafz-e-Sahoon samjhne ka hai,
SAHOON ( Heedless ) 51:11
Ye lafz Quran me do ayaat me aya hai, jiss ka root ya maddah Seen, Hay, Waw hai. Iss ka matlab ghafil rehna, heedless.
Surah Zariyat me, Qiyamat ke din se ghafil rehne ke maane aye hain, aur iss ghaflat me haq ka inkar kar rahe hain. Aur apni jahalat me poochhte hain ke Qiyamat kab qayem hogi, uss din jiss din inn ko aag ka azab hoga, azab ka maza chakkho, jiss ki tum jaldi karte the…
Aur iss surat me Namaz se ghaflat karne walon ki tabahi hai kaha.
Ahadith me iss ayat ki tafseer ayee hai;
Agar wo namaz ko chhorrh dete to kaafir ho jaate, lekin namaz ka waqt zaya kar dete hain,
Ek aur hadith me hai ke, iss ka matlab waqt ka zaya karna hai, maze karte rehte hain jab tak ke waqt zaya na ho jaye,
Ibn Kathir, Bukhari aur Muslim ki hadith ko quote karte hain ke, aap (صلى الله عليه وسلم) ne farmaya, ye munafiq ki namaz hai, ye munafiq ki namaz hai, ye munafiq ki namaz hai, jab bhi aap (صلى الله عليه وسلم) ko kisi baat par stress karna hota to aap (صلى الله عليه وسلم) uss ko teen baar dohrate, aur aagay farmaya ke, wo baittha sooraj ko dekhta rehta, jab tak ke wo shaitan ke do singh ke beech na aa jaaye, aur phir wo khada ho kar 4 thonge maarta hai, aur Allah (سُبْحَانَهُ وَتَعَالَىٰ) ko yaad nahi karte - siway thodi si yaad ke.
Surah An-Nisa me lafz-e-yuraa’oon istemal huwa hai,
Yaqeenan Munafiq koshish kar rahe hain, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ko dhoka dene ki, aur wo unn ko dhoka de kar rahega, aur jab wo khade hote hain namaz ke liye to sust aur kahel ho kar, sirf logon ke dikhane ko, aur Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki yaad hi nahi karte magar bahut kum.
Tafseer As-Sadi me aur Maariful Quran me, iss ayat ke explanation me, kaha gaya hai ke, namaz me ghalati karna iss me shamil nahi, aisi ghalati to kisi se bhi ho sakti hai, aur aap (صلى الله عليه وسلم) se bhi huwi, yahan An salatihim kaha gaya hai, na ke fi salatihim.
To hum apne baare me sonch le, kya hamari namaz munafiqon ki namaz to nahi? Allah (سُبْحَانَهُ وَتَعَالَىٰ) hamari amazon me khushu ata kare.
To yahan Allah (سُبْحَانَهُ وَتَعَالَىٰ) dikhawe ki namaz aur sakht-dili aur be-rahmi, ka zikr kar rahe hain;
Vs No 6
ٱلَّذِينَ هُمْ يُرَآءُونَ
Wo log jo, Riyakaari karte hain, dikhaawe ki namaz parrhte hain.
Ab iss ayat me lafz-e-Yuraa’oon aya hai, jo ra’aita ka doosra construction hai. Ra’aita dekhna, Yuraa’oon wo dikhaate hain.
Ibn Kathir, iss ayat ko samjhate huwe likhte hain ke, Imam Ahmed ne Amr bin Murrah se ye hadith bayan karte hain ke, aap (صلى الله عليه وسلم) ne farmaya, jo shaks doosron ko sunane ke liye koi nek kaam kare, Allah SWT bhi logon ko suna kar azab dega aur usse zaleel aur haqeer karega. Yahan ye yaad rahe, ke agar koi shaks nek niyyati se koi acha kaam kare aur log uss ko dekhe to ye riyakaari nahi hai. Iss ki daleel Musnad Abu Yala Mosuli ki ye hadith ke, Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْهُ) ne aap (صلى الله عليه وسلم) se poocha ke, kabhi main nawafil parrhne khada hota hoon, aur achanak wahan koi aa jata hai, to mujhe bhi acha maloom hota hai, to aap (صلى الله عليه وسلم) ne farmaya ke tujhe do agar milenge,
Ek ajar posheedgi ka, aur
Doosra zahir karne ka
Kuch amal to zahir ho hi jata hai, jaisa ke, Namaz parrhne ke liye masjid ko jana, ya Roza Rakhna, ya kisi ko sadaqa dene gaye aur kisi ne dekh liya, jab tak niyyat me ikhlas hai, aur ye amal logon ko dikh rahe hain to iss me koi masla nahi. Iss me to dohra sawab hai, jaisa ke aap (صلى الله عليه وسلم) ne farmaya. Aur
Vs No 7
وَيَمْنَعُونَ ٱلْمَاعُونَ
Aur mamooli zaroorat ki cheezen logon ko, maangne par bhi nahi deta.
Ab iss ayat me samjhne wale do alfaz hain, Yamnaoona aur Al-Maun.
MANA-A ( He Prevents ) 2:114
Mana-a ka root Meem, Noon, Ain hai aur iss ka matlab Quran ki rooh se;
Inkar karna
Mana karna
Ruke rehna
Bacha Sake
Hifazat karna
Difa karna, defend karna
Bukhl karna
Ahadith me Aap (صلى الله عليه وسلم) ne Mana kuch iss tarah istemaal huwa hai;
Takabbur ki wajah se ek shaks, seedhe haath se khane se ruk raha tha, aap (صلى الله عليه وسلم) ne kaha ke wo phir seedhe haath se nahi kha payega aur aise hi huwa,
Allah ne chaar cheezen haram ki hai, jiss me se, Sadaqat se ruk jana ek amal hai,
Jiss ne Allah ki raza ke liye,
Muhabbat ki,
Dushmani ki,
Sadaqah kiya,
Roka ka mana kiya
To uss ka Iman mukammil hai
Aap (صلى الله عليه وسلم) ne kacha mewa bechne se mana kiya, jab tak wo khaane ke qabil na ho jaye,
MAUN ( He Urges ) 69:34
Dr. Anees - Explanatory Dictionary of the Holy Quran me, Gustav Fluegel - Concordance of the Holy Quran me, Mohd. Fuad Abdul Baqi - Al Muajjamul Mufahrris me, Quran.com - Quran Dictionary me, ye sab iss baat par ittefaq karte hain ke, Al-Maun ka root ya maddah Meem, Ain, Noon hai.
Dr. Anees aur Mohd. Fuad Abdul Baqi ka ye manna hai ke, Lafz-e-Maeen bhi issi root se hai, lekin Gustav Fluegel aur Quran.com iss ka root Ain, Waw, Noon batate hain, beher-haal, iss lafz ko baad me detail me discuss karenge.
Al-Maun Quran me sirf issi ayat me aya, iss ka matlab mamooli zaroorat ki cheezen, baratne ki cheezen.
Ahadith me Al Maun do ahadith me samjhaya gaya;
Abdullah Ibn Masood (رَضِيَ ٱللَّٰهُ عَنْهُ) Farmate hain ke, Rasoolullah (صلى الله عليه وسلم) ke zamane me Maun roz-marra istemaal me aane wali cheezen jaise, kisi ko ek bucket de diya ya pakane ka bartan de diya, istemaal karke lautane.
Ibn Kathir iss ayat ki tafseer me likhte hain ke, iss ka matlab zakat na dene, ita’at na karne aur maangi huwi cheez na dene ke hain. Ye tamam logon par wail hai, unn ki tabahi hai, barbadi hai.
Conclusion
Conclusion me;
jaisay ke pichlay hafte hum nay suna ke iss surat ki pehli aayat mein Allah (سُبْحَانَهُ وَتَعَالَىٰ) pooch rahe hain ke, “Kya tum nay dekha”, yahan ek question hai, sawal hai,...., toh agar nahi dekha hai,....., toh dekhiye,.....,
kya dekhna hai? aisay shaks ko dekhna hai jo deen ko jhutlata hai,...., kahan pay doondh te phirange?,......, Quran mein hukum aara toh dekh kar nikalna hi padega aise shaks ko ya aisay logon ko,....., nahi,....., humne logon ke peeche nahi jaana ye maloom karne ke liye ke koi shaks iss tarha ka hai ke nahi,....., bilkul bhi ye kaam na karay,....., lekin Quran ta qayamat tak hai toh yakeenan iss tarha ke log hote hain,....., agar koi aapko is tarah ka shaks mil bhi jaye toh nishandahi ya finger pointing nahi karna hai
aur sab say pehlay apnay aap ko dekhna hai,...., kahin hum to deen ko nahi jhutla rahe?....., jhutalana kya hai?....., wo lafz-e-kazb ki tashreeh mein hum sun chukay hain,....., kya wo “kazb” ki list ka koi item hamary uper toh nahi bait raha? ye ghaur-o-fikr karna hai
“kazb” ki list lambi hai,...., jis mein yaum-ud-deen ka jhutlana bhi hai,....,yaum-ud-deen kya hai?....., maut ke baad “jaza aur saza” ka ek din,...., jis tarha iss duniya mein zulm, ziyadati, takleef, pareshani, fikr hai,....., uss hisaab say agar aisa koi “jaza aur saza” ka din hi nahi hoga toh ye zindagi bahut be-emani hojayegi, kai sawal ke jawab hi nahi honge
jaisay kay koi yateem ho gaya,...., us yateem ka kya kasoor tha ke woh yateem ho gaya?,....., kisi bhi wajah se hua hoga,...., iss mein sirf aur sirf Allah ki marzi hai,..., toh issay ziyada kya zulm karange kay yateem ko dhakka marray? wo toh chota baccha ya bacchi hai,..., hamaray ahate mein ya under mein hai,...., toh darna hai uss jaza-aur-saza walay din se
isi tarikhe se koi miskeen hai,...., pichle hafte hadith ki roshni mein hum samajh chuke hain ke miskeen kaun hai,...., miskeeno mein ek category aisi bhi hai jo bheek nahi mangray,...., lekin bahut zaroorat mand hai,...., sirf Allah se maang ray,...., apni koshish puri kar rahe hain, lekin jaiz zaroorat puri nahi hoti,...., dekhiye yahan mein “jaiz” ka lafz istemal kar raha hon
Quran ki ayat (No.) mein Allah (سُبْحَانَهُ وَتَعَالَىٰ) farma te hain ke hum jise chahte hain, use dete hain,..., jise chahte hain use naap tol kar dete hain,...., ye dene ka mamla Allah (سُبْحَانَهُ وَتَعَالَىٰ) nay kisi bhi cheez ke saath munsalik nahi kiya hai,...., ya joda nahi hai,..., jaisa ke ye nahi kaha ke agar accha padlo toh dunga,...., mehnat karoge toh hi dunga,...., nahi,...., balke Allah (سُبْحَانَهُ وَتَعَالَىٰ) nay kaha ke “...Hum jise chahte hain…..”, sirf Apni marzi batayi,...., iska matlab hargiz ye nahi hai ke padhai nahi karenge ya mehnat nahi karenge,...., jab “rizk” ka lafz aayega ya “taqdeer per imaan ki baat aayegi” toh In-Sha Allah iss topic per puri bat rakhnay ki koshish karenge.
Phir pichle hafte humne suna ki islamic economics ke hisaab se har koi barabar nahi reh sakta,...., kisi bhi kism ke flow ke liye level difference chahiye,...., nai toh economy collapse ho jati,...., isi se azmaish judi huwi hai,...., toh financially koi ghareeb,..., koi ameer,...., koi medium class
yahan ye samajhna hai ke jo bhi jis category mein apnay aap ko samjhta hai,...., wo ye phir say jaan le ke ye Allah (سُبْحَانَهُ وَتَعَالَىٰ) nay hi ussay iss category mein rakha hai,..., toh iss mein mukhlis, imaandar ghareen aur miskeen ki kya ghalati hai? isilye jaza-aur-saza ka din,...., wahan diya jayega
aur jisko Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne diya hai, wo ye kya kar rahe hai? ghareebon aur miskeeno ko dete hi nahi,...., Quran mein aata hai (No.) humne jo tumko diya hai uss mein se kharch karo,...., dil hi aagay nahi badta,...., toh yaad kar lijiye youm-ud-deen ko,...., kahin aisa na ho ke jaza ki jagah saza mil jaye,....,
hadith mein aata hai ke,....., jaza aur saza walay din ek hi khwahish karega,...., ke mujhe mohlat mil jaye aur mein duniya mein wapas jaakar khoob khairat karu,...., ibadat ka nahi sochega,...., khairat ka sochega
hadith mein aata hai ke Rasoolullah (صلى الله عليه وسلم) ek tez aandhi say bhi zyada tezi karte the sadqa dene mein,...., toh ghareebon ka aur miskeeno ka khayal rakhna hai
Rasoolullah (صلى الله عليه وسلم) ki hayat-e-tayyaba mein hi Bait-ul-maal ka system bann gaya tha aur log uss mein apnay atiyaat, sadaqat aur zakat jama karte the, aur funds distribute huwa karte hai
Aise dabe huwe log jiski madad ki ja rahi hai mali aitbar se,...., lekin ye kya? unhe alag rakha ja raha hai,..., unke elakhe alag kar diye jarahe hain,...., nahi,..., Islam ye hargiz ijazat nahi deta ke aisay logon ko society say alag kar diya jaye,...., mashi halat ki bina per logon ko bataa nahi kiya ja sakta
Economic and Social Council ka concept pehli bar Islam ne lekar aaya,...., jamat se namaz, ek behtreen cheez jise social equality bhi ho rahi hai,...., ek hi saff mein khade ho gaye mahmood wa ayaz, na koi banda raha na banda nawaz,....,
itna accha namaz ka nizam diya gaya hai aur hum log apni namazon say ghafil hain, sab is mein shamil hai,....,yateem, ghareeb, miskeen, iste-taat wala, ameer, sab,...., Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke barbadi hai, tabahi hai un par jo apni namazon say ghafil hain,..., heedless hai
jaisay ke hum ne pichle hafte suna ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) zaroor-ba-zaroor aazmayenge,...., ek jagah farmaya ke hum tumhe azamayenge ghalat natejo se (with false results),...., mehnat sari ki hai lekin result ghalat aaya,...., isliye ye jaan lijiye ke kisi ke bhi halat ek jaise hamesha nahi rehte, toh humay chahiye ke namazon se juday huwe rahe.
Umar (رَضِيَ ٱللَّٰهُ عَنْهُ) nay apnay daur-e-khilafat mein ye elan kar diya tha ke logon wahi ka silsila band ho chuka hai,...., ab koi wahi aane wali nahi hai,...., logon ko waise hi judge kiya jayega jaise ke wo apnay aap ko batate hain,...., agar musalman hai toh namaz ke liye aayenge aur zakat denge, ab option nahi bacha
ab namazo ke liye aa rahe hai toh dikhawe ki namaz padh rahe hain, dil mein nahi hai namaz padh na,....,hamara haal bhi ye hi hai office mein sab log namaz ko gaye,...., mein nai gaya to kaisa,...., nahi parrhhay toh log kya bolenge soch ke parrhh rahe hain,...., dair se aaye aur jaldi-jaldi parrhh ke chale gaye,...., puri munafiqon ki namaz hori
Logon ko dikha kar khairat kar rahe hain,...., lekin choti koi cheez pooch liye kisi ne toh mana kar diya,....., choti cheez dikh kar nahi aati,...., toh mana hi kar do,...., isliye wo jaza aur saza ka din
Allah (سُبْحَانَهُ وَتَعَالَىٰ) hum sab ko maaf karay aur amal karnay ki taufeeq ata karay (aameen
Tafseer Surah al-Maun Part 1
Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuh
Pichle hafte hum Surah Al-Kauthar ki tafseer sune, aur aaj In Sha Allah Surah Al-Maun ko samajhne ki koshish karenge, iss Surah me samjhane ka bohot hai to iss ko 2 ya 3 session me karenge:
Introduction
Suratul Maun – Quran ki 107wi surat hai, lafz e Al Maun iss surat ki aakhri ayat me aya hai. Imam Bukhari ne iss surat ko Surah Araita ka naam diya jo pehla lafz hai iss soorat ka, aur Imam Al Suyuti ne iss ko Surah Al-Deen kaha hai, ye lafz bhi Surah ki pehli ayat me hi hai.
Ab yahan structure of the quran ki rooh se, Raymond Farrin apni kitab Structure and Quranic Interpretation me likhte hain, 4 suraton ke ye set me ke, doosre jode ki pehli surat hai, ye Surah Al Maun;
Surah Al Feel, Surah Quraish, Surah Al Maun aur Surah Al Kauthar me rabt hai, connection hai,
Surah Al Feel “Alam Tara” - Kya tum ne nahi dekha se shuru hoti hai, aur
Surah Al Maun “Araital Lazi” - Kya tum ne dekha se shuru hoti hai, matlab dono suratein dekhne ke mazmoon se shuru hoti hai, aur ye dawat deti hain ke ghaur-o-fikr karne ki.
Iss aitebar se inn me rabt hai.
Phir Suratul Kauthar ke comparison me, dono suraton me subject ke hisab se munasibat hai - dono surah salat aur sadaqah ke baare me hain. Matlab Islam ke do basic ya buniyadi teachings se hai, namaz kaise parrhte hain aur sadaqah kaise dete hain.
Israr Ahmed Tadabbur-e-Quran ke nazariye se ye bayan karte hain ke, Surah Al Maun Quraish ke sardaron ke baare me hai, jin ke negative amaal ka zikr kiya gaya, aur ye unn amaal ke bar-aks hain jo aap (صلى الله عليه وسلم) ke amaal the, jiss ka zikr Surah Al Kauthar me hain. Ye jo contrast inn do suraton me hai, uss ki wajah se, aap (صلى الله عليه وسلم) ki importance Surah Al Kauthar me zahir ho kar saamne aayee.
Surah ka pas-manzar aur maqsad (Background of Surah and its Purpose)
Ibn Abbas (رَضِيَ ٱللَّٰهُ عَنْهُ) apni tafseer me, Tafseer Jalalayn me hai ke, ye Surah Aas ibn Wail ke baare me nazil huwa aur Al Wahidi - Asbab Al Nuzul me likhte hain ke,
Muqatil aur al-Kalbi ne kaha ke, ye Surah Aas ibn Wail ke baare me nazil huwa
Ibn Jurayj ne kaha ke, ye Surah Abu Sufyan par nazil huwa jo abhi tak islam qabool nahi kare thay. Abu Sufyan har hafta do oontt zibah karte aur ek waqt ek yateem unn ke paas aya kuch maangne ke liye. To Abu Sufyan ne uss yateem ko apni chhadi se maarte huwe bhaga diya.
Chronological Order of Suras
Order
Surah Name
Number
Type
Note
15
Al-Kawthar
108
Meccan
Madinan Surah according to Hadith
16
Al-Takaathur
102
Meccan
-
17
Al-Maaun
107
Meccan
Only 1-3 from Mecca; the rest from Medina
Ibn Abbas, Ata aur Jabir kehte hain ke, ye Surat Makki hai aur uss ki wajah, wo iss surat ki pehli teen ayat ke Hawale se aur jo detail humne abhi suni uss ke hawale se batate hain. Lekin Ibn Abbas, Qatadah aur Dahhak kehte hain ke, ye Surat Madani hai aur uss ki wajah, wo iss surat ki aakhri 4 ayaat ke hawale se batate hain, kyun ke Makkah me namaz chhup kar parrhi jaati thi, aur bahar aakar dikhawe ki namaz parrhne wale Munafiqeen Madina me hi the.
Ibn Abbas ka ye khayal hai ke iss surat ka kuch hissa yani pehli teen ayaat Makkah me aur kuch hissa yani aakhri chaar ayaat Madina me nazil huwe.
Tarjuma wa Tafseer
Ab aaiyye Surah Al-Maun ke tarjuma par:
أعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيم
Main Allah se panah mangta hoon, Allah (سُبْحَانَهُ وَتَعَالَى) ke protection me aata hoon, shaitan se jiss ko pathar maar ke bhaga diya gaya hai.
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيم
Shuru Allah ke naam se jo taras kha kar faida pahunchane wala hai.
Vs No 1:
أَرَءَيْتَ ٱلَّذِى يُكَذِّبُ بِٱلدِّينِ
Kya tumne uss shaks ko dekha, jo aakhirat ki jaza aur saza ke din ko jhutlata hai?
Iss ayat me samajhne wale teen alfaaz hai, wo hai Ara’aita, Kazib aur Deen.
NARA ( We see ) 2:55
Ra’aita ki detail hum surah An Nasr me sunn chuke hain, iss ka matlab dekhne se hai, iss ayat me A’ra’aita aya hai jiss ka matlab “Kya tum ne dekha”, yahan dawat di ja rahi hai ghaur-o-fikr karne ke liye.
YAKZIBUUN ( They deny ) 2:10
Dr. Mir Aneesuddin, apni kitab Explanatory Dictionary of the Holy Quran me likhte hain ke, Yukazzibu ka root ya maddah Kaaf, Zaal, Bay hai. Aur Qurani ayaat se jo matlab nikalta hai wo ye ke, iss lafz ka aam matlab jhoot, inkar, jhutlana, batil ya ghalati ki halat me rehna, hai. Aur jo koi iss me mubtala ho jata hai wo;
Kaafir hai,
Munafiq hai,
Mujrim hai, aur
Zalim hai.
Aise log aam taur par, inkaar karte hain;
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke Rasoolon aur Nabiyon ka,
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki ayaat aur nishaniyon ka,
Uss haq ka, jo Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne bheja hai, uss ki kitabon ki shakal me,
Maut ke baad ki zindagi ka, inkar karta hai.
Aise Shaks ki misal iss Surah Al Maun me di gayee hai ke wo;
Yateem ko dhakke deta hai,
Ghareeb aur miskeen ko khana khilane ke liye logon ko targheeb aur talqeen nahi karta,
to aise namaziyon ke liye kharabi, tabahi aur barbadi hai, jo
namaz ki taraf se ghafil hain, aur
dikhawe ke liye namaz parrhte hain, aur
aam istemaal ki baratne ki cheeze logon ko maangne par bhi nahi deta,
Qiyamat ke din, ye apne aap ke khilaf jhoot kahenge, aur
Dozaq ki aag ki saza payenge.
Lafz-e-Kazb inn cheezon se, associated hai;
Dil se,
Muh modh lene se ya pher lene se,
Inkar karne se
Nahi manne se ya na-farmani se,
Bakhalat se ya kanjoosi se,
Gunah se,
Baghawat se,
Takabbur se,
Hadd se agay badhne se,
Na-insafi se,
Nukhsan se,
Mazaq udane se,
Khwaheshat se,
Jhooti batein gadh lene se,
Ghalati se,
Tabahi se.
Kazb ke jo opposites hain, wo hain;
Sachai,
Achai,
Roshan daleel,
Ab jo ahadith Kazb par ayee hain, wo hain;
Banda musalsal jhoot bolta rehta hai, aur uss ke dil me ek kala dhabba badhta chala jata hai yahan tak ke uss ka sara dil kala ho jata hai, phir Allah ki nazar me wo jhoot bolne walon me likh diya jata hai.
Ek aur Hadith me ata hai ke, Insan sach bolta hai jab tak ke uss ka shumaar sadiqeen me ho jata hai aur ek shaks jhoot bolta hai jab tak ke uss ka shumaar jhoot bolne walon me ho jata hai.
Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, Ek Musalman doosre Musalman ka bhai hai, to iss aitebar se, wo apne bhai ko na dhoka de sakta hai, na jhoot bol sakta hai aur na uss ki madad kare baghair chhorrh sakta hai…
Qiyamat tabh tak nahi ayegi, jab tak ke 30 jhoote dajjal na zahir ho jaye, jo Allah aur uss ke Rasool (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) par jhoot bolenge. Matlab ye ke, 30 log nubuwwat ka dawa karenge qayamat aane se pehle tak.
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, mere baare me jhoot mat bolo, aur agar aisa koi karta hai to, wo jahannam ki aag me hoga.
Matlab ye hai ke, agar Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne koi baat nahi kahi ho aur hum uss ko ye keh kar phailayenge ke aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne kaha hai to uss ka thikana Jahannam hai.
Hume kya karna chahiye?
Whatapp par ya kisi bhi platform par, koi bhi cheez, kitni bhi achi lagti ho, bina tehqeeq kiye forward nahi karna chahiye.
Jhoot bolne walon ki saza ka zikr iss hadith me yun aya hai ke, inn ke muh se lekar kaan tak - gaal ka hissa cheer diya jayega, aur aakhirat me yehi saza unn ko milegi.
Ab ye hadith hamare aaj kal ke halath ke hisab se bohot hi mauzu hai, Logon par ghaddari aur dhoke ke saal ayenge, jab ek;
jhoote ko imandaar aur ek dayanatdaar ko jhoota samjha jayega, aur ek
ghaddar ko wafadaar aur ek wafadaar ko ghaddar samjha jayega, aur
Ruwaibidah mamelaat ka faisla karengay.
Logon ne poocha, ke ye Ruwaibidah kaun hai?
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya, ghatiya aur be-buniyad admi jo logon ke mamelaat ko control karte hain.
Ab ghaur kariye, ke hamare political system me kya ho raha hai.
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, meri ummat me, aise log utthenge, jo taqdeer ka inkaar karenge.
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) kabhi jhoot nahi bole, aur iss ka logon par aisa asar tha ke, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) jo kuch bolte log uss ko sach maan lete. Umayya bin Khalaf ke baare me aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne kaha ke wo uss ka qatl karenge, wo iss darr se Jung-e-Badr me shareek nahi hona chahta tha, lekin Abu Jahl ke ukasaane par wo shamil huwa aur mara gaya.
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne ek lambi dua me unn logon ke khilaf dua ki, jo Rasoolon ka inkaar karte hain…
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, wo shaks jhoota nahi hai, jiss ne do logon ke beech sulah karwane ke liye jhoot bola.
DEEN ( The judgement, Law ) 1:3
Lafz-e-Deen ko hum Surah Al Fatiha aur Surah An Nasr me tafseel me sunn chuke hain aur iss ka matlab hai;
Qanoon ya Law ke,
Deen jaise Religion ke,
Yaumid-Deen yani Qiyamat ke din ke, jiss din jaza aur saza ka faisla hoga
Kyun ke ye Surah shuru ho raha hai ek sawal se ke, “Kya tum ne dekha”, to ek sawal paida hota hai ke, kya dikhana chahte hain Allah (سُبْحَانَهُ وَتَعَالَىٰ)? Ab yahan kayee jawab ke combinations ho sakte hain, kyun ke sawal huwa hai;
Pehla, uss shaks ko jo jhutlata hai, inkar karta hai, aur uss ghalati ko durust bhi nahi karta, kis cheez ko jhutlata hai?
Abhi humne suna Kazb ki tafseel me ke wo jhutlata hai;
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke Rasoolon aur Nabiyon ko,
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki ayaat aur nishaniyon ko,
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki kitabon ko,
Aur Maut ke baad ki zindagi ko.
Iss ayat me Deen ka lafz aya hai to ab kya matlab huwa;
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke qanoon ko yani ke Quran ko jhutla raha hai, aur issi ke zariye Allah ke Deen ko jhutla raha hai, aur ek matlab hoga,
Qiyamat ke din ko jhutlana, ye asal me hai sab se bada problem.
Jab insaan Saza aur Jaza ke din ko jhutlata hai, uss ka inkaar karta hai aur uss ghalati se bahar nahi nikalta, to yehi tamam buraiyyon ki jadh hai,
Kazb ka opposite Iman hai, aur momin-o-muttaqi kaun hai, Surah Al Baqarah me farmaya ke;
Wo log jo pehle ki kitabon par aur iss Quran par iman rakhte hain aur - ab yahan underline karke suniye - “Wa Bil Aakhirati hum yuqinoon” Roz-e-Mahshar par, Saza aur Jaza ke din par, yaqeen rakhte hain.
Agar ye yaqeen khatam ho jayega to kya hoga?
Wohi hoga, jo aaj ho raha hai, saal bhar parrhahi ho rahi hai lekin exam nahi ho raha hai, to jab result nahi ayega to parrh kar kya faida - Parrhahi karne wala aur nahi parrhne wala dono barabar ho gaye.
Quran me kayee jagah Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain, iss duniya ki zindagi ke baare me ke;
Ye zindagi ek imtehaan hai, Uss ne zindagi aur maut ko paida kiya - taakay tum ko aazmaye
Humne tum ko mile-jhule nutfe se banaya, taakay tum ko aazmaye, issi liye tum ko dekhne ki aur sunne ki taqat di.
Aur Uss ne, Zameen aur Aasmaan banaye, taakay tum ko aazmaye.
Ye hai asal me hamari iss zindagi ka maqsad. Iss duniya me sirf aazmaish ke liye paida kiye gaye ho
Jo kuch yahan karoge, uss ka asal faisla Qiyamat ke din hoga.
Iss duniya ki zindagi me jo jurm log karte hain, kya uss ki saza yahan milti hai? Nahi ye zaroori nahi,
Underworld ke Don hain, behisab gunah kar rahe hain, zaroori nahi ke uss ki saza iss duniya me mile. Jis level ka crime ho raha hai uss level ki saza yahan nahi mil sakti, agar kuch saza ho bhi gayee to wo apne political connections ki wajah se azad ghoom rahe hain.
Zabardasti zina kiya - azad ghoom rahe hain, koi saza nahi. Ulta mujrim ke khilaf koi shikayat na kare, iss wajah se jiss ke saath zabardasti ki, uss ke poore khandan ko khatam kar diye - phir bhi azad ghoom rahe hain.
To pata chala ke, iss duniya me aise logon ke liye chhoot hai, unn ki saza iss duniya me nahi aakhirat me hogi, jo saza aur jaza ka din hai.
Agar roz-e-mahshar par iman nahi hoga to log gunah karte chale jayenge,
Humne Surah Al Masad me Naar ke description me suna tha, dozaq me kin kin logon ko saza hogi, wo list yaad kar lijiye, ya Surah Al Masad ka pehla session Youtube par hai wo dekh lijiye, tafseel wahan mil jayegi.
Iss ke bar-aks, contrast me, Musalman aur khas taur par Momin;
Pehle to gunah karne se hi darega, kyun ke, uss ka iman aakhirat par hai, uss ko aakhirat ki saza ka pata hai. Allah se dar kar gunahon se bacha rahega.
Doosre, wo agar gunah karta bhi hai, to iss duniya me fauran uss ki pakkad ho jayegi, aur wo uss gunah se tauba kar lega aur Allah ne chaha to dozaq me jaane se bach jayega.
Aur agar gunah kiya aur tauba nahi ki, to phir wo bhi dozaq me jayega, aur saza milne ke baad, uss ko phir jannat me dala jayega.
أَرَءَيْتَ ٱلَّذِى يُكَذِّبُ بِٱلدِّينِ
Kya tumne uss shaks ko dekha, jo aakhirat ki jaza aur saza ke din ko jhutlata hai?
Phir agay kya ghaur karna hai, ke uss shaks ke aur kya qualities hain?
Vs No 2
فَذَٰلِكَ ٱلَّذِى يَدُعُّ ٱلْيَتِيمَ
Ye wohi hai, jo Yateem ko dhakke deta hai,
Matlab Yateem ko uss ka haq nahi deta aur uss ko dhakka maar kar bhaga deta hai, to iss ayat me bhi do alfaz hai samajhne wale, wo hai Yadu’oo aur Yateem.
DA-AA ( Push ) 52:13
Ye lafz Quran me do ayaat me aya hai, jiss ka root ya maddah Daal, Ain, Ain hai.
Iss ke maane hain, dhakalna, dhakka lagana
Surah Toor me aya hai ke, (يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا) Jiss din unn ko (mujrimo ko), dhakke de de kar jahannam ki taraf dhakela jayega. Aur kaha jayega ke, Yehi wo aag hai, jiss ko tum jhutlaate the.
Ahadith me bhi ye lafz ke maane dhakelne ke aye hain, Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) - aap (صلى الله عليه وسلم) ko gher rehte, na to unn ko aap (صلى الله عليه وسلم) se dhakela jaata aur nahi wo aap (صلى الله عليه وسلم) se Sahaba muh phere rehte.
Iss ayat ka doosra lafz hai;
AL-YATAAMAA ( The orphans ) 108:2
Yateem ya Yataamaa ka root ya maddah Yay, Tay, Meem hai. Arabi zaban me, Al-Yutmu, akele aur tanha reh jaane ko kehte hain. Quran me lafz-e-Yateem orphan ke liye aya hai. Bin baap ka baccha Yateemun keh lata hai, jab tak wo jawan na ho jaye, iss liye Quran me aya hai ke, “Yateem ke maal ke paas bhi na jao, magar aise tareeqe se ke, wo pasandeeda ho, yahan tak ke wo jawani ko pahunch jaye...
Aur ladki ko yateematun kehte hain, jab tak ke uss ki shadi na ho jaye, issi liye Quran me aya hai ke, “Yateemo ko jaanchte parakhte raho, yahan tak ke wo nikah ki umar ko pahunch jaye…”. Collectively, Quran me inn ko Al Yatama kaha gaya hai. Yateemo ke mutalliq jo ahkamat Quran me aye hain wo ye hain;
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) se Yateemo ke baare me sawal kiya gaya, to uss ke jawab me farmaya ke;
unn ke halaat ki islah bohot acha kaam hai.
tum apna kharch unn ke kharch se mila-jhula kar karna chaho to, wo tumhare bhai hain.
iss silsile me ek hadith aagay sunenge.
Aur yateemo ka maal unn ko wapas kar do, aur acchi cheezon ko buri cheezon se badal matt dena, aur unn ke maal ko apne maal ke saath mila kar na kha jao, ye bohot hi bada gunah hai. Ye Surah An Nisa ki Doosri ayat hai, aur agay farmaya
Aur agar tum ko khauf ho ke, yateem ladkiyon ke sath tum insaf na kar sakoge, to inn me se - jo tum ko pasand aaye, Do ya Teen ya Chaar se nikah kar lo…
yahan thoda ghaur-o-fikr karna hai ke;
aam taur par musalman ummat me - ye aam understanding hai ke, Musalmano ko char shadiyan karne ki ijazat hai,
lekin kisi ko bhi ye nahi maaloom ke ye ijazat kyun di gayee hai?
Surah Nisa ki iss ayat me yateemo me se do ya teen ya chaar se shadi, kyun karne ko kaha ja raha hai?
unn ko support karne ke liye, Jung-e-Uhud ke baad, Musalmano ke 70 earning members shaheed ho gaye, jis ki wajah se ek economic aur financial crisis aa gayee, Madine ke City-State government ke liye.
Ye hukum sirf aur sirf uss crisis ko hall karne ke liye diya gaya na ke, enjoyment ke liye.
Enjoyment iss problem ke solution ka side-effect hai, asal problem to financial crisis ko solve karna tha.
Phir agay farmaya ke, jo yateemo ka maal na-jayez tareeqe se kha lete hain wo apne paytt me aag bhar rahe hain
Phir hukum huwa ke, Ahsan karo;
Maa-Baap ke saath,
Rishtedaaro aur Yateemo aur misakeeno ke saath,
Rishtedaar padoshiyon ke saath aur ajnabi padosiyon ke saath,
Doston aur wo log jin ke saath uthte-baithte ho, unn ke sath, ahsan karo
Nek wohi hai, iss ayat me ek amaal ki list gina kar farmaya ke, jo Allah se mohabbat ki wajah se, apna maal rishtedaro, yateemo aur miskeeno par kharch kare, wohi log nek hain.
Jo kuch khair tum kharch karte ho, apne maa-baap par, uss me rishtedaro, yateemo aur miskeeno ka hissa bhi hona chahiye,
Yateem bacchon ke baare me insaaf par qayem raho,
Maal-e-ghanimat, booty of war me se, paanchwa hissa, one-fifth - Allah ke liye hai, uss ke rasool (صلى الله عليه وسلم) ke liye, rishtedaron ke liye, yateemo, miskeeno aur musafiron ke liye hai
Jo maal Allah ne apne Rasool ko basti walon se dilwaya hai wo;
Allah ka hai aur
uss ke Rasool (صلى الله عليه وسلم) ke liye hai, aur
Rishtedaaron ke liye, aur
Yateemo ke liye, aur
hajatmandon yani miskeeno ke liye aur musafiron ke liye hai.
Ye hukum kyun diya ja raha hai? Aagay issi ayat me jawab dete huwe farmaya ke,
Kahin aisa na ho ke jo log tum me daulatmand hai, ameer hain, ye daulat unhi ke haathon me na phirti rahe.
To jo kuch Rasoolullah (صلى الله عليه وسلم) tum ko de dein, wo le lo aur jiss cheez se mana kare, uss se ruk jao.
Ye ayat poori duniya ke economic problem ka hall hai, solution hai.
Mujrimeen ke qualities ginate huwe farmaya ke, Nahi tum log yateem ki khatir nahi karte aur miskeeno ko khana khilane ki targheeb nahi dete,
Insan ke qualities bayan karte huwe farmaya ke, kya tum ko ghaati ya chadao ya mushkil raaste ka pata hai? phir uss ko samjhate huwe farmaya ke,
kisi ghulam ko azad karana, ya
bhook ke din khana khilana, kis ko
uss yateem ko jo rishtedaar bhi ho, ya
ya phir aise miskeen ko jo mitti me, ya ghandh me ata huwa ghareeb,
Phir aap (صلى الله عليه وسلم) ko address karke farmaya ke, aap bhi kisi yateem par sakhti na kariye
Surah Kahf me farmaya ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) khud yateemo ke maal ki hifazat karta hai
Jo alfaz Quran me Lafz-e-Yateem ke sath aye, wo hain;
Waladain,
Rishtedaar,
Ghreeb ya miskeen, aur
Qaidi, ya Prisoners.
Lafz-e-Yateem par Ahadith ye hain;
Yateem ke wali, ya guardian ka shadi-shuda auraton par koi ikhtiyar nahi aur yateem ladki ki shadi ke liye uss se mashwara karna zaroori hai. Aur agar wo mana kar de to uss ka nikah zabardasti na karo. Aur agar wo khamosh ho jaye to ye uss ki raza mandi samjho.
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, main aur yateemo ka khayal rakhne wala aise honge. Do ungliyon ko jodh kar bataya.
Jab ye hukum nazil huwa ke “Yateem ke maal ke qareeb bhi matt jao, siway aise tareeqe ke jo pasandeeda ho…” aur jab ye wa’eed nazil ho gayee ke “jo yateemo ka maal na-jayez tareeqe se kha lete hain…” to jo log yateemo ke zimmadaar the, wo apne khane aur peene ki cheezon ko yateemo ki cheezon se alag kar liye, aur agar kuch khana yateemo ka bach jata to wo uss ko aise hi chhorrh dete jab tak yateem uss ko na kha le, ya wo kharab na ho jaye. Ye logon par ek bhoj ki tarah ho gaya, to wo aap (صلى الله عليه وسلم) ko report kare, jiss par phir ye ayat nazil huwi ke, “unn ke halaat ki islah bohot acha kaam hai, tum apna kharch unn ke kharch se mila-jhula kar karna chaho to, wo tumhare bhai hain.” Iss ke baad wo log apne khane aur peene ki cheezen milane lage.
Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) ek yateem ki dekh-bhaal kiya karti thi, aur salana uss yateem ke maal par zakat ada karti thi.
Aap (صلى الله عليه وسلم) ne dua ki ke, “Aye Allah main in do zayeefon ke huqooq ko muqaddas qarar deta hoon; auraton ke aur yateemon ke huqooq ko”
Yateemo ko apne bacchon ki tarah samjho aur waise hi salook karo jaise apne bacchon ke saath salook karte ho.
Rasoolullah (صلى الله عليه وسلم) ne saath cheeze mana farmayee, jiss me se Yateem ke maal ko na-jaiz tareeqe se kha lena hai. Ye kabeera gunahon me se ek gunah hai.
Yateem ka khayal rakhne wala agar ghareeb hai, to uss ko yateem ke maal me se apne liye istemaal karne ki ijazat hai, ba-sharte ke wo fuzool kharchi na kare, aur maal ko zaroorat parrhne se pehle na kharch kare, aur na yateem ke maal ko apne liye jama kare. Aur agar yateem ka khayal rakhne wala ameer hai to wo yateem ke maal me se kuch nahi le sakta.
Jo zayeef ho, kamzor ho ya weak ho, wo yateem ke maal ki zimmadari na le. Kyun ke agar iss ko sahih tareeqe nahi nibhaya to wo Qiyamat ke din sharm aur afsos ka zariya ban jayega.
Ek lambi hadith me, Ibn Abbas (رَضِيَ ٱللَّٰهُ عَنْهُ) se poochha gaya ke yateem ki zimmadari kab khatam hoti hai, to aap ne jawab diya ke, agar yateem bada ho kar apne zarooriyat ka khayal khud kar sakta hai to uss ki zimmadari khatam ho jaati hai. Aur agar koi aisa ho, chahe wo boodha hi kyun na ho jaye, aur apni zarooriyaat ka khayal nahi rakh sakta aur uss ka haq logon se nahi le sakta, to wo yateem hai aur uss ka khayal rakhna chahiye.
Romans yani ke Christians ke paanch khususiyaat ka zikr karte huwe kaha gaya ke unn ki khasiyat Yateemo aur kamzoron ki madad karna hai aur ho sakta hai, ye paanch qualities ki wajah se ye Qiyamat se pehle aksariyat me honge.
To jo kaam karne ke hain, yateemo ke mutalliq, unn kamo ko chhorrh kar, unn ka khayal nahi rakhenge, aur unn ko be-izzat karne jaise kamo se mana kiya ja raha hai. To kaha ke
فَذَٰلِكَ ٱلَّذِى يَدُعُّ ٱلْيَتِيمَ
To jo deen ko, Allah ke Qanoon ko aur Roz-e-Qiyamat ko jo jhutlata hai, wohi hai jo yateem ko dhakke maarta hai aur
Vs No 3
وَلَا يَحُضُّ عَلَىٰ طَعَامِ ٱلْمِسْكِينِ
Aur faqeer ko, miskeen ko khana khilane ke liye logon ko targheeb aur talqeen nahi karta.
Ab iss ayat me bhi teen alfaz hai, wo hai Yahuzzu, Ta’am aur Miskeen.
YAHUZZU ( He Urges ) 69:34
Yahuzzu ka root ya maddah Hay, Dhaad, Dhaad hai, iss ka matlab amada karna, targheeb karna, talqeen karna.
TA’AAM ( Food ) 2:61
Ta’aam ka root ya maddah Ttoay, Ain, Meem hai, iss ka matlab Khana, food, paani ke liye bhi aya hai, jannat ka maza ya chakhne ke liye, eating yani khane ke liye aur khilane ke liye istemaal huwa hai.
USKUN ( Dwell ) 2:35
Uskun ka root ya maddah Seen, Kaaf, Noon hai, iss ka matlab, rehne ka ghar, aram-gaah, raat ka aram karna, theherna, paani ka zameen me theherna jaise talab, ghareeb ya miskeen, sukoon bhi issi se hai. Miskeen - ghareeb ko iss liye kaha jata hai kyun ke wo ek jagah se apna rizk nahi kamata, bheek maange ke liye ghoomna parrhta hai, shayed issi liye chaakhoo ko bhi sikkeen kaha gaya hai, kyun ke uss ko kaatne ke liye chalana parrhta hai, harkat hogi to chaakhoo kaategi.
Lafz-e-Yateem ki detail me hum miskeen ki detail bhi sunn liye hain Quran ki rooh se. Ab jo detail ahadith me ayee hai, wo hai;
Islam me bheek maangne ki mumaniyat hai, to yahan farmaya ke, miskeen wo nahi jo ek ghar se doosre ghar bheek maangta phirta hai, jiss ko ek niwala ya ek se do khajoor de kar door kar dete hain. Balke miskeen wo hai, jo ghareebi ke bawajood, kisi se bheek nahi maangta, aur na uss ko dekhne se aisa lagta hai ke ye zaroorat mand hai.
Jo shaks, bewa’on aur miskeeno ya ghareebon ko madad karne ki koshish me lag jata hai, wo aise hi hai jo Allah ke raaste me jung kare. ya aise shaks ki tarah jo mashghool ho jaye Allah ki raat bhar ibadat kare aur din bhar roza rakhe.
Sadaqa ameeron ko nahi di ja sakti, siway inn paanch logon ke,
Jo Allah ke raaste me jung kare,
Jo Uss sadaqa ko jama kare,
Jo kharz ada nahi kar paa raha ho,
Jo apne maal se uss ko khareed le,
Aisa shaks jiss ka ghareeb ya miskeen padosi ho, aur uss ko sadaqah diya jaye, jiss se wo ameer aadmi ko tohfa de.
Jo Roza nahi rakh sakte unn ke liye aya hai ke, wo Ghareebon ko ya miskeeno ko khana khilaye, ek roza chhoota to ek ghareeb ko khana khilaye, ye unn chhootte huwe roze ka kaffara hai.
Aur waada-khilafi ka kaffara 10 logon ko khana khilana hai, aur Ibn Umar RA har ghareeb ko ek mudd gehoo diya karte the.
Miskeen jaisa ahadith me zikr aya hai, jo bohot hi ghareeb hai uss ko diya karo, chahe wo ek bhuna huwa paya hi kyun na ho.
Sab se behtareen sadaqah wo hai, jo tum apne ghar walon par ya ghareeb rishtedaro par kharch karte ho. Wo sadaqah bhi count hoga aur sila-rehmi karna bhi count hoga.
Surah Al Kauthar ki tafseer me hum sunn chuke hain ke ek socio-economic nizam ko qayem karna hai jo masajid se nikal kar musalman ummat ko faida pahunchaye;
To wahan hukum aya tha ke, “Fasalli lirabbika wanhar”, Apne paalne wale malike ke liye Namaz parrho, gunah se bachte huwe, aur qurbani karo. Qurbani karne ka kya maqsad hai, yateemo aur ghareebo aur miskeeno ko khana khilana, Qurbani karne se to poora ek economic system wabasta hai, economy revive hoti hai aur kayee logon ko kaam milta hai.
Yahan afsos zahir kiya gaya unn logon ke liye, jo yateem ko sahih treatment nahi deta, unn ka khayal nahi rakhta aur miskeeno ko khana khilane ke liye doosro ko targheeb nahi karta.
Phir Yateem ki detail me - unn se shadi karne ki ijazat di gayee, wahan hum sunn chuke hain ke, wo poore Madina ke City-State ke financial system ko control karne aur jo 70 sahaba shaheed huwe unn ke families ko financial support ke taur par shadi karke apne ghar me laane ka hukum huwa. To iss tarah ek economic problem ka solution diya gaya, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki taraf se.
Phir jab maal-e-ghanimat aya, kaseer tedaad me, to uss me se jo hisse hone chahiye uss me - phir rishtedaar, yateem, miskeen, rishtedaar padosi, ajnabi padosi, waghairah ko distribute karne ka hukum aya aur kaha gaya ke, ye iss liye hai kyun ke, daulat tumhare ameeron me hi na ghoomti rahe.
Qanoon-e-Qudrat ye hai ke;
Jo paani hai, wo oonchai se beh kar neeche aata hai, ye qudrati taur par, hota hai. Water flows from higher level to lower level.
Voltage bhi, higher potential se lower potential ki taraf flow karta hai, ye Allah SWT ka banaya huwa natural law hai.
Waise hi daulat ka bhi ek natural law ye hai ke, wo Ameer se ghareeb ki taraf flow hona chahiye, issi liye Quran aur Ahadith me yateemo aur miskeeno par kharch karne ka hukum hai.
Ab yahan do economic systems jo raaij hai, iss duniya me, unn par ghaur-o-fikr karte hain;
Russia me, socialist nizam implement kiya gaya, aur kaha gaya ke, har shehri barabar hai, economically, status wise, waghairah. Iss se kya huwa?
80 saal ke andar bahar Russia economic equality ki wajah se toot kar reh gaya.
Iss surat me ghaur-o-fikr karne ki dawat di gayee haih, to ghaur kariye kyun toota Russia?
Iss ki misaal aise hi hai, jo pani ki misaal humne suni, pani higher level se lower level ko flow karta hai, to pani ko ek hi level par kar denge to kya hoga, wo flow nahi karega.
Waise hi, Ameer aur Ghareeb ko ek level par kar denge, to kya hoga, currency flow nahi karegi, economic system baitth jayega.
Aur Russia me aisa hi huwa.
Duniya ke aksar mumalik, Capitalist nizam implement kar rahe hai, Soodi nizam, jo ulta kaam kar raha hai, ghareeb se paisa ameer ki taraf ja raha hai.
To iss ki misal aise hi hai, pani ko lower level se higher level par bhejna, to kya karna parrhta hai?
Pump lagana parrhta hai. Jo unnatural tareeqa hai, uss me zor lagana parrhta hai.
Aaj kal kya ho raha hai, capitalist nizam ko jo mumalik apna rahe hain, wo ghareebon aur miskeeno ke liye policy banane ke bajaye, ameeron ko aur ameer banane ke liye, policies bana rahe hain.
Iss ka nateeja kya hoga, economy baitth jayegi, iss ki jhalak humne 2008-2009 ke recession me dekhe, jiss me governments ke paas kya solution tha?
Sadaqah karna. To ye log kya kare? banks ko tabahi se bankruptcy se bachane ke liye billion of dollars bankon me wapas daalne parrhe. Economy ko stable karne ke liye.
Ghareeb se paisa chooss kar ameeron ko denge to economic system baitth jayega.
Aur agar ghareeb ko paise denge to wo kya karega?
Wo ja kar apne ooper kharch karega, aur ye natural process se paisa phir ameer ke paas hi ayenga. Aur uss ko zakat aur sadaqat ke zariye phir ghareeb ke paas pahunchaya jayega.
Islamic hukumat me khulafa-e-rashideen ke daur me, ye qanoon implement karne ki wajah se aisi khushhaali aayee, ke zakat dene wale bohot ho gaye, zakat lene wale nahi bache.
Zakat ko raaste par chhorrh kar chale jaate the, lene wala koi nahi bacha.
Ye hai Islam ka socio-economic nizam.
Ye hai, aqeemus-salaat aur Aatuz zakaat ka matlab. Ye saath saath hai, namaz parrhna hai, ritual hai, uss ke saath hi ye nizam bhi khayem hona hai.
Issi liye immediately next ayat me farmaya, “Fa Wailul Lilmusalleen” aise namaziyon par afsos hai, jo yateemo, ghareebon, miskeeno ka khayal nahi rakhte, unn ki financial madad nahi karte.
Tafseer Surah al-Kauthar
Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuh
Pichle hafte hum Surah Al-Kafiroon ki tafseer suni, aur aaj In Sha Allah Surah Al-Kauthar ko samajhne ki koshish karenge, aur suratul-kauthar aaj khatam ho jayegi:
Introduction
Suratul Kauthar – Quran ki 108wi surat hai, lafz e Al Kauthar iss surat ki pehli ayat me aya hai. Ye surat Quran ki sab se chhoti surat hai, jiss me sirf teen ayat hain.
Ab yahan structure of the quran ki rooh se, 4 suraton ka ek aur set shuru ho raha hai, Surah Al Feel, Surah Quraish, Surah Al Maun aur Surah Al Kauthar. Iss suraton ke set me, do jode hain;
Surah Al Feel aur Surah Quraish ka ek joda hai, aur
Surah Al Maun aur Surah Al Kauthar ka ek joda hai,
Surah Al Kauthar iss 4 suraton ke set ki bhi aakri surat hai, aur
Doosre jode ki bhi aakhri surat hai
Surah Al Maun aur Surah Al Kauthar judi huwi hain;
Ek hi, mauzu ya subject ke saath,
Salat aur sadaqa central theme hai dono suraton ka,
Suratul Maun me, dikhawe ki namaz parrhne walon par, yateemo aur be-sahara logon ke liye chhoti-chhoti meherbaniya rokne walon par afsos kiya gaya,
Surah al Kauthar me, kasrat-e-khair ka zikr hai jo Allah (سُبْحَانَهُ وَتَعَالَىٰ) logon ko ata karte hain aur hume hukum hai Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki taraf se, namaz parrhne aur khurbani dene ke liye.
Surah ka pas-manzar aur maqsad (Background of Surah and its Purpose)
Historians ya Muarriqeen ke mutabiq, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko Khadija (رَضِيَ ٱللَّٰهُ عَنْهَا) se 6 bacche huwe;
Al Qasim
Zainab
Ruqayyah
Umm Kulthum
Fatimah
Abdullah
Al Qasim ka inteqaal pehle hi bachpan me ho chuka tha, aur Abdullah, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke rasool banne ke baad paida huwe, aur 18 mahine ki umar me hi unn ka inteqaal ho jata hai, iss par Aas Ibn Wail, Walid ibn Mughirah aur Abu Jahl, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ka mazaaq udaate hain, aap ko abtar keh kar. Arabi zaban me Abtar ek aise jaanwar ko kehte hain, jiss ki dum nahi hoti ya dum katti huwi hoti hai.
Abtar uss shaks ko bhi kaha jata tha, jiss ki koi mard aulad zinda baaqi na ho aur uss ka koi waris na ho.
Ibn Jarir likhte hain ke Ikrimah ne kaha ke, jab aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) nubuwat ka kaam karna shuru kare, aur logon ko bulaya deen-e-islam ki taraf, Mushrikeen-e-Makkah ne kaha ke: “Muhammad (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) apne logon se iss tarah kat gaye hain jaisa darakht apni jadh se kat jata hai, jo kisi bhi lamhe zameen par girr sakta hai”.
Bazzar ki ek riwayat me hai ke, Ek waqt jab Kaab bin Al Ashraf (Banu Nadr ka Sardar) makkah aya to Quraish ne uss se kaha ke, “zara iss ladke ko dekho (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ), jo apni qaum se kata huwa hai, wo samajhta hai ke wo hum se bartar hai, jab ke hum Hajj ka intezaam karte hain, Kaba ki dekh bhaal karte hain aur Hajiyon ko paani pilate hain”
Muhammad bin Ishaq kehte hain ke, jab kabhi aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ka naam Aas ibn Wail ke saamne liya jata, wo kehta ke, “usse yani aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko tanha chhorrh do, wo sirf ek be-aulad (abtar) aadmi hai, jiss ki koi mard aulad nahi hai. Jab wo marr jayenge to unhe yaad karne wala koi nahi hoga.”
Ata kehte hain ke, jab aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke bete Abdullah ka inteqaal huwa, tab Abu Lahab, jo aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ka chacha bhi tha aur padosi bhi tha, Mushrikeen-e-Makkah ko ye khabar deta hai ke “Batirat Muhammadun al-lail”. Aaj raat Muhammad (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) be aulad ho gaye hain. Mufassireen likhte hain ke, yehi wo conditions the, jiss me Suratul Kauthar nazil huwi.
Chronological Order of Suras
Order
Surah Name
Number
Type
Note
14
Al-Aadiyaat
100
Meccan
15
Al-Kawthar
108
Meccan
Madinan Surah according to Hadith
Aksar mufassireen ka ye khayal hai ke, ye Surat Makki hai aur uss ka reason wo seerat ke unn waqiyat ki taraf tawajjoh dilate hain, jo abhi humne suna. Lekin Imam Al Suyuti ne Al Itqan me aur Imam Nawawi ne Sahih Muslim ki Sharah me ye likhte hain ke, ye Surat Madani hai, uss ki wajah Anas bin Malik ki wo hadith jiss ko Imam Ahmad, Muslim, Abu Dawood, Al Nasai, Ibn Abi Shaibah, Ibn Al Mundhir, Ibn Marduyah, Baihaqi waghairah ne apni kitabon me record kiya hai ke, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) hamare saath baitthe the, aur aap ko neend lag gayee, phir aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne muskurate huwe apna sar utthaya, aur kaha ke, abhi mujh par ek Surah Nazil huwa, aur aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne Surah Al Kauthar ki tilawat ki. Phir aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne logon se poocha ke kya unhe pata hai, Al Kauthar kya hai? Jab logon ne kaha ke Allah aur uss ke Rasool (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko behtar maloom hai, to aap ne kaha ke Al Kauthar janaat me ek darya hai. Kyun ke iss hadith ke report karne wale sahabi, Anas bin Malik Madina se hain, to issi liye iss Surat ko Madani qarar diya gaya hai.
Ek aur hadith me ata hai ke, Al Kauthar Jannat me ek darya hai aur Meraj ke waqt aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko wo dikhayi gayee aur jab aap ne poocha ke ye kya hai, to Jibraeel (عَلَيْهِ ٱلسَّلَامُ) ne jawab diya ke ye Al Kauthar hai jo Allah ne aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko di hai.
Iss me bohot saari behas hai, iss me pade baghair, hum aagay badhenge kyun ke ye difference of opinion hai aur koi farq nahi parrhta ke Surat makki ho ya madani ya do waqt nazil ki gayee ho - ye Quran ka hissa hai.
Tarjuma wa Tafseer
Ab aaiyye Surah Al-Kauthar ke tarjuma par:
أعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيم
Main Allah se panah mangta hoon, Allah (سُبْحَانَهُ وَتَعَالَى) ke protection me aata hoon, shaitan se jiss ko pathar maar ke bhaga diya gaya hai.
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيم
Shuru Allah ke naam se jo taras kha kar faida pahunchane wala hai.
Vs No 1:
إِنَّآ أَعْطَيْنَـٰكَ ٱلْكَوْثَرَ
Aye Nabi (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) humne aap ko Kauthar ata ki hai,
Iss ayat me samajhne wale do alfaaz hai, wo hai Ataa aur Kauthar.
YU’TUU ( They give ) 9:29
Ataa ka root ya maddah Ain, Toye, Waw hai, iss ka matlab dena, ata karna, inaam karna, fazal, wapas lena. Ye tamam matlab Quran me aye hain. Aur doosra lafz hai;
KASIIRA ( Many ) 2:26
Dr. Mir Aneesuddin, apni kitab Explanatory Dictionary of the Holy Quran me, Qurani ayaat ko summarize karke likhte hain ke, Kaseer ka root ya maddah Kaaf, Tsay, Ray hai. Aur iss ka matlab many, kaseer, Bohot se, Bohot zyada, izafa, kasrat, mazeed, zyada, waghairah hai.
Lafz-e-Aksar ka matlab aksariyat, majority ke hain. Aur Al Kauthar bhi issi root se hai, aur ye Quran me sirf issi Surah me aya hai, jiss ka matlab Abundance, Kasrat ya ifraat ke hain.
Ab jo ahadith Al Kauthar par ayee hain, wo kuch iss tarah hain;
Al Kauthar jannat me ek darya hai, jiss ke kinaron par khaime hain jo moti se bane hain. Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne Jibraeel (عَلَيْهِ ٱلسَّلَامُ) se poocha ke ye kya hai? Unhone jawab diya ke “Ye Al Kauthar hai jo Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko ata kiya.
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, Al Kauthar ek darya hai Jannat me, jiss ke ooper ek hauz hai.
Hauz-e-Kauthar ka paani chandi se zyada safed hai, shehad se zyada meetha, uss ki khushboo mishk, ya musk ki khushboo se behtar hai, uss ke atraaf me jo bartan hain wo sitaron ke jitne hain, aur jis kisi ne uss se pani pi liya, phir uss ko pyas nahi lagegi…
Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, main Hauz-e-Kausar par sab se pehle pahunchunga.
Ek aur hadith me Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) farmate hain ke, Mere hujre (hujra, ek kamre ka makan ko kehte hain) me aur mere mimbar ke beech ki jagah - jannat ke baghaat me se ek baagh hai, aur mera mimbar - Hauz-e-Kauthar par hai.
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke Hauz-e-Kauthar bada hai, Aila aur Adan ke beech jo fasla hai, utna bada hai, aur main logon ko apne hauz se bhaga doonga, jaisa ke ghairon ke oonton ko bhagaya jaata hai - Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne poocha ke kya aap hum ko nahi pehchanenge? Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne jawab diya ke - tum log mere paas safed chehre, safed haath aur paaon ke saath aaoge - wazu ke nateeje me, aur kisi ke paas aise nishan nahi honge. to iss se aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) apni ummat ko pehchhanenge.
Ek aur hadith me farmaya ke Hauz-e-Kauthar itna bada hai, jitna Aila aur Sana (Yemen) ke beech ka fasla, aur uss me jug ya bartan honge sitaron ki manind
Ek aur hadith me farmaya ke Hauz-e-Kauthar ke kinaron ke beech ka fasla - Sana aur Madina ke beech ke fasle ke barabar hoga
Ek aur hadith me farmaya ke Hauz-e-Kauthar ke size ke bare me ke wo Jarba aur Adhruh ke fasle ke barabar hai - ye do shehr sham me hain.
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne ek ansari sahabi se kaha, mere baad tum dekhoge ke doosron ko tum par tarjeeh di ja rahi hai, to sabr karo mujh se milne tak, aur hamare milne ki jagah Hauz-e-Kauthar hai.
Ek aur hadith me hai ke, Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne ansari sahabi se kaha, mere baad kuch hukumran honge, jis kisi ne unn ke jhoot par yaqeen kiya aur unn ke uss jhoot me saath diya wo mujh se nahi aur main uss ka nahi hoon aur wo log mere Hauz-e-Kauthar par nahi aayenge. Aur jis kisi ne unn hukumrano ke jhoot ko nahi mana aur unn ki madad nahi ki wo mujh se hai aur main uss ka hoon aur aise log mujh se Hauz-e-Kauthar par milenge.
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, unhone khwab me dekha ke wo Hauz-e-Kauthar se paani nikal rahe hain logon ko pilane ke liye, uss waqt Abu Bakr (رَضِيَ ٱللَّٰهُ عَنْهُ) wahan aate hain aur wo aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke haath se wo bucket lete hain taake logon ko paani pilaye, unhone do bucket nikaale hi the ke wahan par Khattab ke bete, Umar (رَضِيَ ٱللَّٰهُ عَنْهُ) aa gaye aur wo itni taqat se pani nikal rahe the ke har ek ko pani mil gaya - logon ki piyas bujh gayee aur wo chale gaye aur Hauz-e-Kauthar phir se pani se bhar gaya.
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, Allah ki qasam main logon ko Hauz-e-Kauthar se aise door karoonga jaise log awara oonton ko door karte hain. ye door karne ki wajah iss hadith me ayi hai ke;
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ek baar Qabrastan gaye aur dua parrhi “As Salamu Alaikum Dar-al-Qaumil Momineen wa In Sha Allahu bikum lahiqoon” phir aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne kaha ke kaash main apne bhaiyyon ko dekh sakta, Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne poocha ke kya hum aap ke bhai nahi hai? to aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne kaha ke Nahi, tum to mere Saathi ho, hamare bhai wo hai jo abhi aye nahi hain, aur main unn se pehle Hauz-e-Kauthar par pahunchoonga, jahan aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) apne ummat ko pani pilayenge. Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne poocha ke aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) apni ummat ko kaise pehchhanenge? aap ne kaha ke, “waise hi jaisa ke ek aadmi apne ghodon ko pehchhanta hai, jin ki safed taange ho aur jin ke mathon par safed nishan ho, kaale ghodon ke jhund me se jiss tarah wo pehchhanta hai. Mere Ummati bhi wazu ki wajah se safed chehre, haath aur paaon liye uss din Hauz-e-Kauthar par mujh se milenge. Kuch logon ko Hauz-e-Kauther se door kar diya jayega, jaise awara ya bhatakte huwe oonton ko door kiya jata hai. Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) poochhenge ke inhe door kyun kiya ja raha hai, to kaha jayega ke deen ko inhone badal diya tha aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke baad, ya nayee cheezen ijaad karli thi deen me, to aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) kagenge ke door kar do inko door kar do.
To iss ayat me aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko Al Kauthar ke inaam ki ya gift ki khush-khabri di ja rahi hai,
إِنَّآ أَعْطَيْنَـٰكَ ٱلْكَوْثَرَ
Aye Nabi (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) humne aap ko Kauthar ata ki hai, to iss liye;
Vs No 2
فَصَلِّ لِرَبِّكَ وَٱنْحَرْ
To apne paalne waale malik ke liye namaz parrhiye aur qurbani di jiye,
Iss ayat me bhi do alfaz hai, wo hai Salat aur Nahar.
AS SALAAT ( The Worship ) 2:3
Dr. Mir Aneesuddin, apni kitab Explanatory Dictionary of the Holy Quran me, Qurani ayaat ko summarize karke likte hain ke, Salaat ya Salli jaisa iss surat me aya hai, uss ka root ya maddah Saad, Laam, Waw 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…” 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 de jo hamare baap-dada jis ki ibadat karte the? 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 tareeqa.
Quran me Surah Al Baqarah ki 116 ayat me, Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke, Kayenat me jo bhi hai, wo Allah (سُبْحَانَهُ وَتَعَالَىٰ) ka farmabardar hai, wo sab uss ke saamne sajde me jhuk jaate hain aur uss ki tasbeeh karte hain. Hum bhi Salat ada karte hain, Namaz parrhte hain, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke ahkamat ki pabandi aur uss ki ita’at karte huwe, aur Namaz me hum sajda karte hain, uss ki tasbeeh karte huwe, Subhana Rabbiyal Alaa kehte huwe. Quran me Allah (سُبْحَانَهُ وَتَعَالَىٰ) Surah Noor ki 41 ayat me farmate hain ke, Kayenaat ki har cheez ko uss ki salaat aur tasbeeh ka pata hai. Yahan se Salaat ka matlab ye samajh me ata hai ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke saamne jhukne ka tareeqa ya amal, jiss me uss ke ahkamaat par amal karne me masroof ho jana. Tasbeeh - Sabha se hai, aur Sabhan - masroof rehne ko kehte hain.
Salat ya Salawat aur iss ke madde se bane alfaz ka matlab, Rahmat bhi hai. 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 hai ke, apni salat ki nigrani kare, apni namazon ko monitor kare, mustaqil taur par namaz ki pabandi karna, aur apne logon ko, ghar walon ko aur mutalliqeen ko, namaz ka hukum dena, aur Juma ki namaz ke liye baqaida pabandi se shamil hona, aur jungo me namaz ko chhoti kar dena. Salat ya namaz Allah (سُبْحَانَهُ وَتَعَالَىٰ) ko yaad karne ke liye qayem karna hai, apni awaz ko neechi ya passt rakhna aur waqt par ada karna, wazu karne ke baad. Ibrahim (عَلَيْهِ ٱلسَّلَامُ) ne dua ki ke, wo aur unn ki aulad namaz qayem karne wale bane.
Salat ke qayem karne ke saath jo cheezen associated hai;
Sachai se
Qurbani se - jaisa iss ayat me aya hai
Aman, peace se
Iman se
Zakat dene se
Sabr aur Allah ki madad se
Allah ka zikr, Allah ko yaad rakhne se
gunaho se bachao, Namaz gunaho se bachati hai - agar namaz bhi parrh rahe hain aur gunah bhi kar rahe hain to - namaz theek nahi hai.
Allah ne jo diya hai uss me se kharch karne se
Allah aur uss ke rasoolon ki ita’at se
Allah ki tawajjoh hasil karne se
Allah ki ibadat se, ghulami karne se
Neki karne se
Khushu se
Quran se
Neki ka hukum dene aur burai se rokne se
Allah se darne se
Allah ka hukum manne se
Allah ka hamari taraf rehmat ke saath palatne se
Allah ko qarz dene se
Haneef hone se ya Seedhe raaste par jam jane se aur
Aram ke auqaat se associated hai
Ab ye list Quran me ayee hain, jo cheeze Salat ko ya namaz ko kharab kar deti hain;
Nashe ki cheeze
Susti ya kahili
Khaheshaat ya hawas
Karobar aur
Ghaflat namaz ko kharab kar deti hai
Salat ya namaz ka faida ye hai ke, wo humein iss ke zariye;
Gunahon se, bure aur behayai ke kamo se bachati hai
Dil ka sukoon aur itmenaan deti hai
Jannat hasil ki ja sakti hai
Ab jo ahadith Salat par ayee hain wo behisab hai, tamam ahkamat, wazu karne se le kar kaunsi namaz kitni hai, kab 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
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
Uss shaks ki namaz jo akela jamat ki aakhri saff me khada hai, qabool nahi hoti
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne munadi karwayee, ke namaz jamat se parrho
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)
Jab namaz ki jamat khadi ho jaye, to phir farz ke alawa koi aur namaz nahi parrhni chahiye
Jamat ke saath namaz parrhna 27 darje behtar hai akele namaz parrhne se
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;
Ab hume kya karna hai?
aam taur par jab log hajj ya umrah par jaate hain to, iss baat ka khayal rakhna chahiye ke, sight seeing jo hai wo aise auqat me kare, jo do farz namaz ke beech me ho.
Aur poori koshish ye kare ke, Farz namaz Masjid-e-Haram me parrhein, kyun ke,
5 waqt ki, yani din bhar ki namaz masjid-e-haram me parrhenge to
100K din ki namaz ka sawab hai
100K din / 365 = taqreeban 274 saal ki namaz ka sawab hota hai
Agar 4 din poore kar liye Makkah me aur namaz Masjid-e-Haram me parrhe to 1,000 saal ki namaz parrhne ke barabar ho gaya. To iss ko zaya na kare, phir mauqa mile ya nahi,
Phir waise hi Masjid-e-Nabawi me 1 din ki 5 waqt ki namaz - 1,000 din ki namaz ke barabar hai - jo 2 saal 9 mahine ki namaz ke barabar hota hai.
Iss ka bhi bhar-poor faida utthaye, waqt ko zaya na karein.
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.
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
Ye aisi hadith hai, iss par to ek session lag jayega, to zyada detail me gaye baghair
aaj kal hum modern-day slavery me hain,
jiss qism ke duniya bhar me, hamare kaam karne ke timing hain, salary system hai, contracts hain.
Ab iss hadith ko apply kariye, kya natija nikal raha hai, khud sochiye.
Sahih Muslim ki hadith hai.
Phir Ek aur hadith me hai ke bhaga huwa ghulam kufr me hai, jab tak wo apne malik ke wapas na aajay.
Ab hume kya karna hai ye sonch li jiye.
Ek bande aur kufr ke beech, namaz ka tark karna, abandon kar dena, chhorrh dena hai.
Ek aur hadith me farmaya ke, Iman aur Kufr ke beech, namaz ka tark kar dena hai.
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.
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.
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.
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.
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.
Salat pehla lafz huwa iss ayat ka, jo doosra lafz hai, wo hai;
NAHAR ( Sacrifice ) 108:2
Quran me ye lafz ek hi waqt aya hai, aur wo issi ayat me, iss ka matlab Qurbani karne ke aye hain
Ahadith me lafz-e-Nahar;
Qurabani ke janwar zibah karne ke mano me aya hai, iss hadith me oontth zibah karne ke liye aya hai, jahan aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) hajjatul wada me 63 oontth apne hathon se zibah kare, aur baaqi oontth Ali (رَضِيَ ٱللَّٰهُ عَنْهُ) ne zibah kiye
Hajjatul wada me aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) apni azwaaj ke liye, ek gaye ki qurbani ki
Ahadith me aam taur par yaum-an-nahar aya hai, matlab Qurbani ke din, jo ke Eid-al-Adha ka din hai
فَصَلِّ لِرَبِّكَ وَٱنْحَرْ
Namaz Allah ko yaad karne ke liye hai, to jo Kauthar ke gift ki khushkhabri aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko di gayee, uss ka shukr - Allah ki ibadat namaz ke zariye se aur Qurabani ke zariye se ada karne ka hukum ho raha hai.
Ab humein kya karna chahiye, ye hukum ke tahat, Allah ki rehmat aur meharbaniyon ka shukr hum namaz parrh kar aur qurbani de kar ada kar sakte hain.
Vs No 3
إِنَّ شَانِئَكَ هُوَ ٱلْأَبْتَرُ
Kuch shak nahi ke aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ka dushman hi, jo aap se nafrat karta hai, wohi be-aulaad rahega.
To jo takleef dene waale - chubhte huwe taane - be-aulad hone, waghairah ke, ye uss ka jawab hai Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki taraf se.
Ab iss ayat me bhi do alfaz hai, wo hai Shaniaka aur Abtar.
SHANA’ANU ( Hatred ) 5:2
Shana’anu ka root ya maddah Sheen, Noon, Alif hai, iss ka matlab nafrat karna, boghz rakhna, dushmani karna.
Ek hadith me ata hai, al-Hasan (رَضِيَ ٱللَّٰهُ عَنْهُ) ke saath dushmani jo kare, uss ke liye lafz-e-shana’an istemal huwa hai.
AL ABTAR ( One without posterity ) 108:3
Abtar ka root ya maddah Bay, Tay, Ray hai. Be-aulad, be-nasal, jis ki mard aulad na ho. Ye lafz saare Quran me sirf issi ayat me aya hai.
Ahadith me ye lafz, aise jaanwar ke liye istemal huwa hai, jis ki koi dum nahi, ya jis ki dum kati huwi ho.
To ye jo log mazaq uda rahe the, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ka unn ke beton ki maut ki wajah se, ye uss mazaq ka jawab hai, aur ye peshangoi bhi hai ke aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke dushman hi be-aulad rahenge.
Surah Al Masad ki tafseer me humne ye bayan kiya tha ke, jo Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke saath gustaqi ki, wo khatam ho gaye, unn ka naam bhi nahi raha. Uss ke contrast me, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki family aaj 1450 saal baad bhi hai, aur aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki family say hi Imam-e-Mehdi aagay aayenge.
Balke aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ka naam Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne aisa buland kiya ke;
Kalima Tayyaba me aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ka naam jod kar ta-qiyamat jab bhi log kalima padhenge, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ka naam liya jayega, baghair aap ka naam liye ke, koi Islam me dakhil hi nahi ho sakta hai.
Azan me aur Aqamat me 10-10 martaba din me, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ka naam liya ja raha hai - duniya bhar me. Aur Azan har minute 24 ghanto me kahin na kahin hoti ja rahi hai. Allah ke naam ke saath aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ka naam bhi liya ja raha hai. Aur ye silsila 1450 saal se chal raha hai aur chalta rahega.
Phir aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) par Durood-e-Ibrahim aur salam hum bhejte hain, to namaz bhi duniya bhar me 24 ghanto me kahin na kahin hoti ja rahi hai, to ye dua aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) tak pahunch rahi hai.
Aur namaz se hatt kar bhi aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) par durood-o-salaam bheja jata hai, subah aur shaam ke azkaar me aap ka naam ata hai, duaon me aap ka naam ata hai, to aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ka naam buland ho raha hai.
Conclusion
Conclusion me sab se pehle ye hai ke;
Jaisa ke pichlay hafton mein hum ye sun chuke hai ke Quran ki aakhri das soorton me, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki seerat ka bayan hai, aur hum taqreeban seerat cover kar chuke hain,
Iss surat me hum ye jaane ke, Raoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki mard aulad nahi bachi, aur issi ki wajah se aap ka mazaq udaya gaya. Ye to Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki maslehat thi ke, wo aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko iss takleef se guzare, kyun ke, Nubuwwat ke khatam hone ka ailan Allah (سُبْحَانَهُ وَتَعَالَىٰ) ko karna tha, Quran mein aaya hai ke,
Muhammad (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) tumhare mardon me se kisi ke baap nahi hai, balke Allah ke Rasool aur khatam-e-nabiyyeen hain, mohor, seal, yani aakhri nabi hain, aur Allah har cheez ka ilm rakhne wala hai.
To mard aulad nahi bachi toh iss ka kya compensation mila?
Uss ke badle mein aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko kauthar di gayi,
Toh kauthar kya hai? Pani hai
Toh aulad ke badle sirf pani? Nahi,
Ye wo pani hai jo aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) qayamat ke din ummatiyon ko pilaenge, jis ke peene se phir kabhi pyas nahi lagegi,
Toh natija kya nikla?
Mard aulad nahi bachi, jiska badla pani, aur wo bhi aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ummat ko pilaa denge, qayamat ke din.
Toh sirf paani nahi, ye to Rehmat-ul-lil-Aalameen (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki rahmato me se ek rahmat hai, jo na sirf iss duniya mein balke qayamat kay din bhi zahir hogi aur, isse badh kar koi kya tasawwur kar sakta hai
Quran mein aata hai ke aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) siraj-um-muneera hai, iska matlab ek aisa chirag ya lamp jo khud jal kar logon ko roshni pohchate hain,
Duniya mein Quran pahuchaya, apni aulad ke badle qayamat ke din kauthar ka pani pilayenge,
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke mujhe do jaga dhondna, kauthar per ya phir meezan ya balance per,
Meezan kya hai? jahan per logon ke aamal tolay jayenge
Meezan per bhi recommendation chal rahi hogi, takay dozak mein jane se hi bach jaye ummati,
Har nabi ko ek dua di jati hai, jo ke laziman qabool hoti hai, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne apni uss dua ko qayamat ke din liye utah kar rakha hai, jo ke ummatiyon ko shifa’at ya recommendation ke taur per Allah (سُبْحَانَهُ وَتَعَالَىٰ) se mangangay
Toh ye hai Rahmat-ul-lil-Aalmeen (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ)
Phir jo doosra point hai, conclusion ka wo ye ke,
Salat ko humne samjha, ye sirf utthak-baitthak ka, koi ritual ka hi tareeqa nahi, balke Quran ki tamam ayaat ko jama karke analyze karenge to ye, ek socio-economic system hai ritual ke saath,
Jo masjid se nikal kar society me iss ka faida pahunchata hai, iss system ko musalmano ki zindagiyon se khatam kar denge to - wohi haal hota hai jo aaj hamara ho raha hai.
Salat ya Namaz ke saath saath, musalman community ka khayal rakhna hai
Namaz bhi parrh rahe hain aur dhoke baazi bhi kar rahe hai, ye nahi ho sakta, matlab muamalaat hamare durust hona chahiye, kyun ke jab Allah (سُبْحَانَهُ وَتَعَالَىٰ) se bande ka taaloq banta hai to wo phir ghalat kaamo me uss ka hissa nahi ho sakta
Hamare dealings sahih hona chahiye, Quran ko hum completely implement karna chahiye, jiss me;
salat ya namaz bhi hai,
zakat aur sadaqat bhi hai,
roza bhi hai,
qurbani, hajj aur umrah bhi hai,
maa-baap ki khidmat bhi hai,
padosiyon ke saath ache rehna bhi hai,
rishtedaaro aur yateemo ka khayal karna bhi hai,
nek kaamo ka karna bhi hai,
burai se bachna bhi hai,
tableegh bhi hai,
Quran aur Hadith ke har ek hukum par amal karna hai.
Yehi hai Fasalli li rabbika ka matlab
Conclusion ka Teesra point wohi hai, jo aap (صلى الله عليه وسلم) ke saath gustaqi ke mutallaq hai, iss ko detail me hum sunn chuke hain, gustaqi karoge to phir apni khair manao, kyun ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) badla lene ke liye kaafi hai.
Tafseer Surah al-Kafiroon
Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuh
Pichle teen hafton se hum Surah An-Nasr ki tafseer sun rahe the, aur aaj se In Sha Allah Surah Al-Kafiroon ko samajhne ki koshish karenge, :
Introduction
Suratul Kafiroon – Quran ki 109wi surat hai, lafz e Kafiroon iss surat ki pehli ayat me aya hai. Kyun ke lafz-e-Abd iss surat me bar bar aya hai, iss ko Suratul Ibadah bhi kaha gaya hai.
Jaisa ke humne Surah an-Nasr ki tafseer me suna ke, Surah al-Kafiroon, aur Surah an-Nasr ka ek joda hai, aur phir Surah al-Masad aur Surah al-Ikhlas ka ek joda hai. Ye char suraton ka set hai, jiss me;
Pehli surat Al-Kafiroon aur akhri surat Al-Ikhlas ‘Qul’ se shuru hoti hain, aur
Doosri surat An-Nasr aur teesri surat Al-Masad, ye do suratein kufr par fateh ya victory ke baare me,
○ Surah An-Nasr Fateh Makkah par hai aur
○
Surah Al-Masad, Abu Lahab par Fateh jo Islam ka khula dushman tha,
Pehli do suraton ka joda mirror image hai doosri do suraton ke jode ka,
To ye suraton ka ek set hai.
Surah Ikhlas ki tafseer me hum ye sun chuke hain ke;
fajar ki do sunnaton me pehli rakat me Surah Al-Kafiroon aur doosri rakat me Suratul Ikhlas aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) parrha karte the,
Ibn Umar RA farmaate hain ke maine aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko ek mahina observe kiya – aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) fajr ki do sunnat namaz me yehi do suratein parrhte the
Ibn Umar (رَضِيَ ٱللَّٰهُ عَنْهُ) farmate hain ke maghrib ki do sunnaton me bhi aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) yehi do suratein parrhte the,
witr ki aakhri do rakat me bhi aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) suratul kafiroon aur Ikhlas parrhte the,
Abu Umama (رَضِيَ ٱللَّٰهُ عَنْهُ) farmate hain ke aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) witr ke baad do rakat baitth kar parrhte aur uss ki pehli rakat me Surah Zilzal parrhte aur doosri me Surah Kafiroon parrhte,[1]
Jabir bin Abdullah (رَضِيَ ٱللَّٰهُ عَنْهُ) farmate hain ke aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) yehi do suratein tawaf ke baad do rakaton me parrhte the.
Ibn Abbas aur Anas bin Malik (رضي الله عنهم) farmate hain ke aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, Surah Al Kafiroon ek chohtai Quran ke barabar hai[2]
Farwa bin Naufal (رَضِيَ ٱللَّٰهُ عَنْهُ) farmate hain ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ ) se unn ke walid ne poocha ke sone se pehla kya parrhein, aap ( صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ ) ne unhein Surah Al Kafiroon parrhne ka hukum diya, kyun ke ye shirk se azadi ka ailan hai,[3]
Surah ka pas-manzar aur maqsad (Background of Surah and its Purpose)
Musnad Abd Ibn Humaid ki ek hadith jis me, Ibn Abbas (رَضِيَ ٱللَّٰهُ عَنْهُ) se marwi hai ke, Quraish ne aap (صلى الله عليه وسلم) se kaha ke, Aye Muhammad (صلى الله عليه وسلم), agar aap hamare khudaon ko aur butthon ko choomenge to hum aap ke Khuda ki ibadat karenge, Iss par ye Surah “Qul ya Ayyuhal Kafiroon” nazil huwa.[4]
Ibn Jarir, Ibn Abi Hatim, aur Ibn Hisham ne apni seerat me ye hadith recorded hai ke, Said bin Mina Aisha (رَضِيَ ٱللَّٰهُ عَنْهُ) farmati hain ke, Quraish ke Sardar Walid bin Mughirah, Aas bin Wail, Aswad bin al-Muttalib aur Umayyah bin Khalaf aap (صلى الله عليه وسلم) se mil kar kaha ke, Aye Muhammad (صلى الله عليه وسلم) kya hum iss baat par ittefaq kar sakte hain ke, hum tumhare Khuda ki Ibadat karo aur tum hamare khudon ki ibadat karo, aur hum aap (صلى الله عليه وسلم) ko har kaam me shareek rakhenge. Agar aap jo laaye hain, wo acha hai uss se jo hamare paas hai, to hum aap ke saath uss me shareek honge, partner honge aur hamara hissa bhi uss me hoga. Aur agar jo hamare paas hai wo behtar hai, uss se jo aap (صلى الله عليه وسلم) laye hain, to aap uss me shareek honge, partner honge aur aap (صلى الله عليه وسلم) ko hissa milega. Iss par Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne Suratul Kafiroon nazil ki.[5]
Wahb Ibn Munabbih se ye riwayat hai ke, Quraish ne aap (صلى الله عليه وسلم) ko ye proposal diya ke, agar aap chahe to hum aap ke deen me ek saal ke liye dakhil ho jayenge aur aap (صلى الله عليه وسلم) uss ke baad ek saal ke liye hamare deen me dakhil ho jaiyye.[6]
To inn teen ahadith se ye pata chala ke Quraish ne aap (صلى الله عليه وسلم) ko ye mashwara, Muahida banane ke proposal, ek waqt me nahi balke alag alag meetings me diya. Aur iss baat ki zaroorat ho gayee thi ke unn ke inn proposals ka ek pakka jawab de diya jaye, jiss par Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne Surah Al Kafiroon nazil kar ke, ye jo give and take, yani tum aisa karoge to hum aisa karenge wale attitude ko khatam kar diya.
Chronological Order of Suras
Order
Surah Name
Number
Type
Note
17
Al-Maa'un
107
Meccan
Only 1-3 from Mecca; the rest from Medina
18
Al-Kaafiroon
109
Meccan
Shane nuzool me, Seerat ka kaafi hissa humne pichle Suron ki tafseer me sunn chuke hain. Martin Lings apni kitab Muhammad (صلى الله عليه وسلم) me likhte hain ke, Bani Hashim ke ban khatam hone ke fauri baad, Quraish ke sardar phir se aap (صلى الله عليه وسلم) se samjhaute ke liye amada karne lage aur kaha ke dono firqe, dono deen par amal karna chahiye. Iss par Wahi nazil huwi aur Surah Al Kafiroon nazil huwa.[7]
Tarjuma wa Tafseer
Ab aaiyye Surah An-Nasr ke tarjuma par:
أعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيم
Main Allah se panah mangta hoon, Allah (سُبْحَانَهُ وَتَعَالَى) ke protection me aata hoon, shaitan se jisse pathar maar ke bhaga diya gaya hai.
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيم
Shuru Allah ke naam se jo taras kha kar faida pahunchane wala hai.
Vs No 1:
قُلْ يَـٰٓأَيُّهَا ٱلْكَـٰفِرُونَ
Aye Nabi (صلى الله عليه وسلم) aap keh dijiye ke, Aye Kaafiro!
Iss ayat me samajhne wala ek lafz hai, wo hai Kafir.
KAFARU (They Reject) 2:6
Hamare ustad Dr. Mir Aneesuddin, apni kitab Explanatory Dictionary of the Quran me likhte hain ke, Kufrka root ya maddah Kaaf, Fay, Ray se bana hai, iss ka matlab inkar karna, Kaafir ka matlab infidel, aisa shaks jo
Deen par iman nahi rakhta, aur jo
Allah (سُبْحَانَهُ وَتَعَالَىٰ) par, uss ke farishton par, uss ki kitabon par, uss ke rasoolon par aur marne ke baad ji utthne par - jahan nekiyon ki jaza aur gunahon ki saza milegi, na iman rakhta hai aur na rakhega, ya iss ka ek aur matlab Kaafir inn tamam cheezon ka inkar karta hai aur karta rahega,
Iblis - Shaitan ek kaafir hai.
Allah (سُبْحَانَهُ وَتَعَالَىٰ) Kaafiron ko momino par ghalba nahi dega, pichle dars me humne momin kaun hai ye samjha, aur aaj uss ka opposite Kaafir ke explanation me, wohi baat dohraayi ja rahi hai, alag andaaz me. wahan humne suna tha ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne apne oopar lazim kar liya hai momino ki madad karna, aur yahan kaha ja raha hai ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) kaafiron ko momino par ghalba nahi dega, Kyun ke;
Wo, yani Allah (سُبْحَانَهُ وَتَعَالَىٰ) kaafiron ka dushman hai, aur
Wo unn se yani kaafiron se muhabbat nahi karta, aur
Uss ne unn ke dilon par mohar laga di hai, takay
Wo uss ke raaste se bhatke huwe rahein, aur
Unn ko bohot sakht azab hoga.
Ahle kitab bhi kufr ka izhaar karte hain, ek to inkaar karke aur doosre iman ko apne dil me chhupa kar. Kuffaar ke yani jo Allah ka inkaar karne wale hain unn ke dost aur wali jhoote devta aur butth hain. Jo kaafir hain;
wo logon ko Allah ke raaste se rokte hain, aur iss koshish me wo apna maal kharch karte hain.
Aur wo Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke saath doosron ko shareek karte hain, doosre khudaon ko Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke barabar samajhte hain, aur
Wo Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki bad-tareen makhlooq hain, aur
Wo nabiyon ka aur jo ahle-haq hain unn ka qatl karte hain, aur
Wo Allah aur uss ke Rasoolon me Farq karte hain, aur
Wo apne faisle Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki bheji huwi kitabon ke mutabiq nahi karte, yahan hamare liye sabaq hai ke, apne baare me sonche, ke kya hum hamari zindagi ke faisle Quran ke mutabiq kar rahe hain ke nahi,
Mushrikeen bhi kaafir hain.
Musalmano ko hukum hai ke wo aise kaafiro se dosti na kare jo Islam ka mazakh udaate hain, agar halat aise hain ke, kuffar se dosti rakhna zaroori hai to hume unn se chaukanna rehna hai. Iss ke saath-saath, humein unn kafiron ke sath acha salook karne se mana nahi kiya gaya hai, jinn logon ne hamare mazhab ki wajah se hum se jung nahi ladi aur na hi hume hamare gharon se nikala hai. Hum Musalmano ko kafiron ki itteba nahi karna hai, balke unn ke khilaf jadd-o-jahd karna hai.
Farishte Kafiron ki maut ke waqt unn ke chehron par aur unn ki peeton par marenge, ye kehte huwe ke, “Aag me jalne ka maza chakkho”. Jiss kisi ne Iman ke badle Kufr ikhtiyar kar liya, wo seedhe raaste se gumrah ho gaya. Kufr kin cheezon se associated hai, munsalik hai;
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki ayaat ka inkaar karne se,
Shirk se,
Munafiqat se,
Duniya ki khoobsoorti aur chamak-dhamak se,
Zulm se,
Jhoot se,
hadd se bahar nikalne se,
Shaitan se,
baghawat se,
dhoke se,
dil ki bimariyon se,
khud ko bada samjhne se,
dhagha-baazi se,
gunah se.
Kufr ka opposite hai, Iman aur Shukr. Kaaf Fay Ray ke madde ke doosre maane hai;
na-Shukri,
doosron ki zimadariyon ko tasleem na karna,
Kuffaar - Arabi me Farmer ko, kisan ko kehte hain, kyun ke wo beenj ko zameen me chhupa deta hai, aur mitti se dhamp deta hai,
Kaffara - ka matlab, gunahon ke bure asraat ko hattana ya door karna ya qasme todhne ka kaffara ada karna ya koi muawaza dena kisi ghalatiyon ko chhupane ke liye
Ek hadith me aap (صلى الله عليه وسلم) ne farmaya ke, har bacha jo paida hota hai, wo deen-e-fitrat par paida hota hai, aur uss ka rujhaan islam ki taraf hota hai, uss ke maa-baap uss ko yahoodi, ya isaayi ya kuch aur banate hain... Aur phir Surah Al Aaraf me, Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke, Adam (عَلَيْهِ ٱلسَّلَامُ) ki peet se unn ki aulad ko nikala gaya aur unn se ye gawahi li gayi, ke batao ke tumhara Rabb, tumhara paalne wala malik kaun hai, to Hum sab ne, har insan ne apne paalne wale malik ko gawahi de chuke hain ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) hi hamare Rabb hain.
To issi liye, Lafz-e-Kufr - me Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke inkaar karne me, uss iman ko chhupane ki ghalati hai, jiss ki hum gawahi de chuke hain.
Ahadith me aap (صلى الله عليه وسلم) ne lafz-e-Kufr ko kuch iss tarah istemaal kiya aur samjhaya;
Sahih Muslim ki ek hadith hai, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, ye duniya momin ke liye jail hai aur kaafir ke liye jannat hai.[8]
Rasoolullah (صلى الله عليه وسلم) ne Hudaibiya me fajr ki namaz parrhai raat ko barish hone ke baad, aur namaz ke baad aap (صلى الله عليه وسلم) ne Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) se sawal kiya ke, batao tumhare Rabb ne kya kaha? To unhon ne kaha ke, “Allah aur uss ka Rasool behtar jaante hain”. Aap (صلى الله عليه وسلم) ne farmaya ke, Allah SWT ne farmaya ke, “Mere kuch bande subah me dakhil huwe momin bar kar aur kuch bande kafir ban kar, Jis kisi ne kaha ke kal raat barish Allah ke fazal aur rahmat ki wajah se huwi unn ka iman Allah par hai aur Sitaron par nahi, aur jis kisi ne kaha ke kal raat barish kisi sitaare ki wajah se huwi hai to uss ne Mujh se Kufr kiya aur uss sitare par iman laya.”[9]
Muwatta Imam Malik ki ye hadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, agar kisi musalman ne apne bhai se kaha “Aye Kaafir”, to ye dono me se kisi ek ke liye sach hoga.[10]
Issi silsile me (ek doosre ko jo hum kufr ke fatwe dete hain) Bukhari aur Muslim ki ek aur hadith me, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, agar kisi Musalman ne apne Musalman Bhai ko kaafir kaha, to ye laqab ka mustahaq dono me se ek hai, agar jiss ko kaafir bulaya gaya hai - uss ka kufr sabit ho jayega ya ye laqab, ye kalima kaafir bulane wale ko wapas ho jayega, yani bulane wala kaafir hoga.[11]
Muslim ki iss hadith me, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, agar ek kaafir neki karta hai to uss ka ajar Allah (سُبْحَانَهُ وَتَعَالَىٰ) uss ko iss duniya me hi de dete hain, aur agar ek Musalman neki karta hai to uss ko ajar aakhirat me milega aur iss duniya me bhi rizq ata karta hai, uss ki ita’at ki wajah se.[12]
Muwatta Imam Malik ki ye hadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, ek Musalman ek aant me khana khaata hai aur ek kaafir saat aanton me khata hai.[13]
Bukhari aur Muslim ki ek hadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, ek musalman ek kaafir ka waris nahi, aur kaafir musalman ka waris nahi ho sakta.[14]
Muslim ki ek aur hadith jis me, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, agar ek momin ko poora ilm ho jaye ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke azab ke baare me, to kisi ko bhi jannat ki lalach nahi hogi, aur agar ek Kafir ko pata ho jaye, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki rahmat ke baare me, to koi bhi Jannat se mayoos nahi hoga.[15]
Ek kaafir aur jiss ne usse jung me qatl kiya ek saath dozaq me jama nahi ho sakte, wo iss liye ke, jung me jo musalman ke haathon mara gaya, to uss musalman ke gunah maaf ho jayenge aur wo uss kafir ke sath jama nahi hoga dozaq me.[16]
To iss ayat me aap (صلى الله عليه وسلم) ko hukum huwa ke wo kafiron se keh de, kya kahe?
Vs No 2
لَآ أَعْبُدُ مَا تَعْبُدُونَ
Jinn (butthon) ko tum poojte ho, ibadat karte ho, ghulami karte ho main unn ko nahi poojta
Iss ayat me bhi ek hi lafz hai, wo hai Ibadat. Iss ko hum Surah Al Fatiha me cover kar chuke hain, Abd ka matlab ghulam ke hain, slave.
Vs No 3
وَلَآ أَنتُمْ عَـٰبِدُونَ مَآ أَعْبُدُ
Aur jiss (Allah, jis Khuda) ki main ibadat karta hoon, ghulami karta hoon uss ki tum ibadat nahi karte
Vs No 4
وَلَآ أَنَا۠ عَابِدٌۭ مَّا عَبَدتُّمْ
Aur (Main phir kehta hoon) ke, jin ki tum parastish karte ho, main unn ki parastish nahi karta, ibadat nahi karta, ghulami nahi karta
Vs No 5
وَلَآ أَنتُمْ عَـٰبِدُونَ مَآ أَعْبُدُ
Aur tum uss ki bandagi karne wale nahi (maloom hote) ho, jis ki main bandagi karta hoon
Bar bar dohra kar shirk se bezari ka ailan hai, aur akhir me kaha ke,
Vs No 6
لَكُمْ دِينُكُمْ وَلِىَ دِينِ
To tumhare liye tumhara deen hai, aur mere liye mera deen
Ye surah Abu Talib ke inteqaal se kuch pehle nazil huwa, iss ke kuch mahino baad aap (صلى الله عليه وسلم) hijrat karke Madina chale gaye, ye jo Mushrikeen-e-Makkah Musalmano ko aur Rasoolullah (صلى الله عليه وسلم) tung kar rahe the, unn se kaha ja raha hai ke, main apne deen se hattne wala nahi hoon, to mujhe mera deen follow karne do, aur kyun ke tum apne baap-dada ke tareeqe nahi chhorhna chahte ho, to tum wo karo jo tum chahte ho.
Ye ayat ek qism ka challenge bhi hai ke, agar tum samajhte ho ke tum sahih raaste par ho to phir dekh lenge kaun sahih hai, iss ka faisla Allah (سُبْحَانَهُ وَتَعَالَىٰ) kar dega. Tafseer Ibn Kathir ne iss surat ki tafseer me ye ayaat naqal ki hain;
Kya tum Allah(سُبْحَانَهُ وَتَعَالَىٰ)ke baare me mujh se behas karte ho, aur tumhara aur mera paalne wala malik hai, aur mera amal mere saath hai, aur tumhara amal tumhare saath, aur hum to khaas Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki ibadat karne wale hain.
Ek aur jagah yehi mazmoon Quran me aya hai, Surah Younus ki ayat #41,
Agar ye aap ko jhutlayen to phir inn se keh dijiye ke, mera amal mere saath hai aur tumhara amal tumhare saath, tum mere amal se bari ho aur main tumhare amal se bari hoon jo tum karte ho.
Mazhabi azadi ki ahmiyat (Importance of Freedom of Religion)
Insan kis mazhab ko follow kare yani Freedom of Religion, iss azadi ki ahmiyat ya importance iss liye hai kyun ke wo uss ka haq hai. Freedom of Religion ya Mazhabi azadi United Nations ke Human Rights Commission ke tahat atay hain aur Iss duniya ke takhreeban tamam mulk Mazhabi azadi, freedom of religion dete hain apne shehriyon ko, lekin ye haisiyat har mulk me mukhtalif hai, iss ki buniyad iss aitebaar se mukhtalif hai different hai ke, aya wo alag alag mazahib ke follow karne walon ko constitution ya qanoon ke tahat barabar salook ki zamanat dete hain ya nahi.
Baaz mamalik ke qanoon me mazhabi azadi ka naam to hai lekin, unn ka apna interpretation, unn ka apna mauqaf, aur inn mamalik ke sarkari idaare, government authorities kya kar rahe hain - iss se bhi farq parrhta hai. Yeh zaroori nahi ke kisi bhi mulk ke constitution me, religious equality ke hone ka matlab, unn ke shehriyon ko mazhab ke tamam ahkamaat par amal karne ke azadi ho. Yeh uss mulk par mabni hai, dependent hai ke wo kin ahkamaat ko allow karte hain aur kin ahkamat par amal karne se rokte hain.[17]
Iss ki misal kuch iss tarah se di ja sakti hai ke, kuch mazahib ke ahkamat me;
Unn ke religious rituals me drugs, jaise bhaang, ganja jaisi cheezon ka istemaal shamil hai. Lekin duniya ki takhreeban tamam mumalik me drug ke istemal par pabandi hai, kyun ke iss ka asar doosre shehriyon par parrhta hai.
Phir aise hi kuch mazahib me insano ki qurbani par mabni kuch ahkamat hain, bali chadhane se unn ke khuda khush hote hain, aisa ye log maante hain, lekin iss par bhi pabandi hai, kyun ke kisi bhi deen ko follow karne ka matlab ye nahi ke aap kisi ka qatl kar dein.
Doosri taraf aisi misalein bhi hain jiss me kuch aise mazahib ke amaal hain jo doosron par unn amaal ka asar nahi hota lekin baaz mamalik unn par pabandi lagate hain. To aisi jagahon par religious tolerance chahiye na ke pabandi lagayi jaye. Main zyada detail me nahi jaoonga, kyun ke sab samajh sakte hain aaj kal ke halat ke hisaab se.
To ek taraf freedom of religion to hai, lekin pabandi bhi hai.
Islam me Mazhab ki Azadi(Freedom of Religion in Islam)
Jo sab se pehli cheez batana ye hai ke, Quran Surah Al Baqarah ki 256 ayat me ye hukum deta hai ke,
Deen-e-Islam me zabardasti nahi hai, hidayat (saaf taur par zahir aur) gumrahi se alag ho chuki hai, to jo shaks ghair khudai taqaton ka inkar kare aur Allah par iman laye, uss ne aisi mazboot rassi ko pakad liya hai jo kabhi tootne wali nahi aur Allah (sab kuch) jaanta hai.
Phir “Lakum deenukum Waliyadeen” ke zariye bata diya ke, tableegh ki tamam koshish ke baad agar koi na maane to uss ka amal uss ke saath aur hamara amal hamare saath hai. Allah jise chahta hai hidayat deta hai aur jis ko chahta hai gumrah chhorrh deta hai.
Hijrat ke baad aap (صلى الله عليه وسلم) jab Madina pahunche to sab se pehla kaam aap ne ye kiya ke, ek deed, ek dastawez banaya jo ke sab se pehla written constitution tha. Dr. Hamidullah ke iss 1941 me chhape article “The First Written Constitution of the World” me wo likhte hain ke;
Hijrat ke waqt Madina chaos me tha, inteshar tha, jahan qabaili qanoon raij tha.
Arabon ke 12 qabile the, jo ya to Aws the ya Khazraj, aur inn me na-ittefaqi thi, wo ek doosre ke kattar dushman the aur generations by generation, nasal dar nasal jung me, badle ki aag me doobe huwe the.
Kuch Arab qabilon ke agreements the ya talloqat the baaz yahoodi qabilon se, jo doosre Arab qabilon se dushmani ki wajah se, inn ke apne alag yahoodiyon se talloqat the, aur ye ek doosre se jung karte karte thak gaye the.
Ab Hijrat ke baad, Makkah ke Musalman bhi Madina me aa kar rehne lage, to ab alag alag mazahib ke log Madina me rehne lage, kayi qism ke masail aap (صلى الله عليه وسلم) ke saamne the, jin ko hal karne ke liye ek constitution likha gaya, tamam alag alag qabilo ke incharges se discussion karne ke baad.
Yahan zyada detail me jaane ka mauqa nahi hai, lekin jo zaroori points hain iss dastawez ke, iss aayeen ke, iss constitution ke kuch iss tarah hain;
○Madia ko ek city-state ka title diya gaya, aur aap (صلى الله عليه وسلم) ko head of the city-state aur supreme leader - jiss me aap (صلى الله عليه وسلم) ke control me Judicial, Legislative, Military aur intezaami power the, aur iss tarah ek central government ke qawaneen likhe gaye.
○Iss document ke do hisse the, pehle hisse ke rules Muhajireen aur Ansar ke mutallaq the aur doosre hisse me yahoodiyon ke rules aur rights the.
○Supreme court of appeal aap (صلى الله عليه وسلم) khud the.
○Jo ghair muslim log the Madina me, chahe wo Arab ho ya yahoodi nasal se ho, wo Musalmano ki madad karenge Madina par hamla hone ki soorat me aur jungo me.
○Quraish ke logon ko na to property bechi ja sakti hai aur na koi Musalmano ko rok sakta hai, unn se jung karne se.
○Madina me rehne ke liye - Madina ke shehri ka status sab ko diya gaya, iss condition par ke wo Quraish ki madad nahi karenge kisi bhi haal me aur kam-az-kam neutral rahenge.
○Jung-e-Badr ke baad, yahoodiyon ne bhi aap (صلى الله عليه وسلم) ki authority ko maan liya aur ye constitution ka doosra hissa ke rules me izafa karke amal me laye gaye.
○Yahoodiyon ko apna deen implement karne ki aur follow karne ki poori ijazat di gayee. Aur wo musalmano ke saath equal rights rakhte the.
○Ye batata hai ke, sab ko freedom of religion diya gaya.
○ Ye document ki pdf mere paas hai, agar kisi ko chahiye to mujh se le lein.[18]
Ab iss constitution ke amal me aane ke baad, jo tolerance, ek doosre ko bardasht karna zaroori tha, chahe wo ghair-muslim hi kyun na ho, aur iss ziman me, Dr. Hamidullah ka ek bayan jiss ko Quranic Resources website par publish kiya gaya, jiss me unhone aap (صلى الله عليه وسلم) ke Madina aane ke baad, iss tolerance ya bardaasht ya bahami rawadari ke baare me likha, jiss ke kuch points iss tarah hain;
Har shaks ko uss ke deen par amal karne ki azadi hai, yahoodiyon ke masail ka hal aur unn ka judgement, unn ke faisle taurait ke qanoon ke hisab se honge, nasraniyon ke yani christians ke faisle unn ki kitab injeel ke hisaab se honge aur Musalmano ke faisle Quran ke ahkamat aur Rasoolullah (صلى الله عليه وسلم) ki shariyat ke hisab se honge,
Madina ke city-state ke consitution ke mutabiq, sab se unique aur intehayi modern concept aap (صلى الله عليه وسلم) ne nafiz kiya tamam shehriyon ke liye, aur wo tha social insurance. Jab kisi ko bhari rakham ada karni hoti, jaisa ke, qaidi ko riha karwana ya blood money ki adaigi, jo ek shaks akela ada nahi kar sakta tha, to uss ke qabila par ye zimmadari aati thi. Iss zimmadari ko pyramidal structure ki tarah rakha gaya, jab ek economic group kisi qarz ko ya kisi rakham ko ada nahi kar pata to uss ka ya to padosi group ya rishtedaar group mil kar samne aate uss challenge ko poora karne ke liye, aur aakhir me Madina ka city-state zimmadari utthata.
Umar Ibn Abdul Azeez ki khilafat ke daur me, dushman ne ghair-Muslim shehriyon ko qaid kar liya, to khalifa ne hukum diya wahan ke governor ko ke, taman logon ka fidya diya jaye chahe wo musalman ho ya dhimmi (ghair-Musalman) aur ye paise bait-ul-maal se ada kiye jaye.
Jab ye ayat nazil huwi, “La ikraha fiddeen…” kisi bhi mazhab ka shaks apne deen par amal karte huwe, Madina me reh sakta tha, sirf ek hi condition tha ke wo Madina ka wafadar shehri ban kar rahe. Aur wafa daari ke mamele me kisi ko nahi bakhsha jata, agar koi Musalman bhi wafadar na hota to uss ke jurm ke hisab se uss ko saza milti.
Surah Baqarah ki 285 ayat me tolerance ka behtareen namoona hum ko milta ke, humara iman sirf Quran aur Rasooluallah (صلى الله عليه وسلم) tak hi mahdood nahi - hume to tamam ke tamam rasoolon par iman lana hai aur tamam kitabein jo Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne bheji, unn par hamara iman hai.
Islam ek universal deen hai, wo pichle nabiyon ka radd nahi karta, balke support karta hai, Surah Al Anam ki 83-86 ayaat me kayi nabiyon ka naam le kar aap (صلى الله عليه وسلم) ko bataya gaya ke inn logon ko Allah ne Hidayat ki hai, aur ussi surah ki 90wi ayat me aap (صلى الله عليه وسلم) ko hukum huwa ke inn ki pairwi karo. Matlab ye huwa ke tamam purane qawaneen enforced rahenge, jab tak Quran me uss ka doosra hukum na aa jaye.[19]
Iss liye aap (صلى الله عليه وسلم) Masjid-e-Aqsa jo Bait-al-Maqdis ya Jerusalem me hai uss ki taraf rukh karke namaz parrhte,[20]kyun ke, Musa (عَلَيْهِ ٱلسَّلَامُ) ko hukum mila tha ke taboot-e-sakina ki taraf rukh karke namaz parrho aur Taboot-e-Sakina ko Masjid-e-Aqsa ki chattan par rakh diya gaya tha, iss liye Rasoolullah (صلى الله عليه وسلم) bhi bait-ul-maqdis ki taraf rukh kar ke namaz parrhte the, jab aap (صلى الله عليه وسلم) Madina tashreef le aaye to wahan tahweel-e-qibla ka hukum aya, jab ke aap (صلى الله عليه وسلم) namaz me the, iss hukum ki tameel me aap (صلى الله عليه وسلم) apna rukh badal dete hai to itteba me bhi musalli bhi apna rukh badal dete hai.[21]
To iss tarah Rasoolullah (صلى الله عليه وسلم) ki taraf se qaim karda muslim city-state ka constitution aur Qurani ayaat tolerance ka level kya hona chahiye ye batate hain.
Ek aur khas baat thi Madina me, kisi bhi ajnabi ko jo Madina ka shehri/citizen nahi hai, uss ko citizenship hasil karne ki zimmadari central government par nahi thi, ye Madina ka koi bhi shehri kisi ko bhi protection de sakta tha, aur jab wo ajnabi aa kar Madina me rehne lagta to uss ke huqooq bhi aam shehriyon ki tarah ho jaate, yani wo bhi ab Madina ka shehri ban jata tha. Iss kaam ko karne ke liye Musalman hone ki zaroorat nahi thi, koi yahoodi kisi ko bhi citizenship de sakta tha, ya ek ghulam kisi ko bhi protection de sakta tha.
Ye jis tarah ki society ka agaz aap (صلى الله عليه وسلم) ne kiya tha, uss ke asarat aur uss ka faida Musalmano ko bohot huwa, Musalman hukoomat phail rahi thi, aur 3 continents tak pahunch gayee thi aur itni badi aur wasi mulk me koi baghat nahi huwi, balke Syria par, jahan Romiyon ki hukumat thi, jab fatah kiya gaya, to kisi dushman ne talwar tak nahi utthai, aur mulk fatah ho gaya, aur jo Christian citizens the, unhone Musalman fauj ka isteqbaal kiya, welcome kiya azad karane walon ki tarah, kyun ke, wo thak gaye the, Christian rulers se aur firqa wariyat aam thi, kabhi kisi firqe ka shaks Qisar banta to kabhi doosre firqe ka, aur ek firqa doosre firqe ko bardasht nahi karta tha, to awam bhi firqa badalte badalte thak gayee thi.
Ali (رَضِيَ ٱللَّٰهُ عَنْهُ) ke daur-e-khilafat me, yani Rasoolullah (صلى الله عليه وسلم) ke tees saal baad, jab civil war huwi aur Musalman ek doosre se ladh rahe the, Romi Badeshah Constant II ne Christian shehriyon ko ittela di ke, yehi mauqa hai tum baghawat karo aur hum bahar se hamla karte hain aur tum ko Musalman hukumat se azad kar jayenge. To unn Christian shehriyon ne jawab diya ke, Hume ye hukumraan qabool hai, tumhari hukumat se. Agar Islam talwar ke zor par phaila hota, aur deen me zabardasti hoti, to aisa wo jawab nahi dete. Aur wo ghair-Muslim pur-sukoon zindagi guzar rahe the, tijarat me masroof the aur ameer ho rahe the.
Aisi kayee aur misalein hain, jin ko phir kabhi bayan karenge. Ye kuch points the tolerance par jo Rasoolullah (صلى الله عليه وسلم) ne aur unn ke khulafa-e-rashidoon ne amalan karke dikahye.[22]
Conclusion
Conclusion me ye hai ke;
ye Surah Shirk se najat ka zariya hai, iss ko parrhne ki takeed ki gayee jiss se hum shirk se bache reh sakte hain.
Tableegh ki sakht koshish ke baad jab, koi iman na laye, to uss par zabardasti nahi ki ja sakti, kyun ke, Quran me iss ka hukum aa gaya, La Ikraha fiddeen ke zariye.
Ab jo kafir, jo log inkaar karte hain, unn ko Islami Mulk me rehne ki ijazat hai, wo tax ada karenge aur wafa daar sheshri ban kar rahenge to wo pur-sukoon zindagi guzar sakte hain. To yahan sawal ye paida hota hai ke, inn ko phir dozaq me kyun saza hogi?
○Iss ka sab se pehla jawab to ye hai ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) har gunah ko maaf karega, lekin shirk ko nahi.
○Doosra jawab, aap (صلى الله عليه وسلم) ki uss hadith me aa gaya ke, har insaan ke saath ek farishta aur ek jinn lage huwe hain. Farishta insan ko sahih cheez ki talqeen karta hai, aur jinn uss ko ghalat cheezon ki talqeen karta To kisi ne himmat karke pooch liya, Allah ke Rasool (صلى الله عليه وسلم) kya aap ke saath bhi yehi mamela hai, to aap (صلى الله عليه وسلم) ne farmaya ke, haan mere saath bhi ek farishta aur ek jinn lage huwe hain, lekin maine apne jinn ko musalman kar liya hai, ab wo mujhe ghalati ki taraf amada nahi karta.
○Iss hadith se pata chalta hai ke, wo farishta hamara conscious hai, hamara zameer hai, jo prick karta hai, malamat karta hai ghalati hone par. Aur andar se ek awaz aati hai ke, ye ghalat kaam hai na kar. Aur jo doosri awaz hai, wo jinn ki awaz hai, waswase hain, jo kehte hain ke ghalat kaam hai to kya huwa, kar le.
○Ek aur hadith me ata hai ke, jab tak insaan apne zameer ki baat sunta rahega, wo uss ko jannat tak pahuncha dega.
○To ye mamela har insaan ke saath ho raha hai, aur agar wo apne zameer ki awaz ko nahi sunta, aur jo iman ki taraf aur achai ki taraf dawat jo zameer de raha hai, uss ko nahi sunta to yehi iman ko chhupana hai, aur yehi kufr hai, yehi inkaar hai. Jiss ki saza dozaq me milegi.
○To ye, sirf kafiron ke liye nahi - hamare liye bhi sahi hai. Ek aur hadith me aya hai ke, insaan nek amal karta rehta hai zandagi bhai aur janna ke qareeb hota hai, yahan tak ke wo maut ke qareeb pahunch jata hai, aur ek amal aisa karta hai, jiss se wo dozak me chala jata hai, aur doosri taraf insaan gunah karta rehta hai zindagi bhar aur dozaq ke qareeb hota hai, yahan tak ke wo maut ke qareeb pahunch jata hai, aur ek amal aisa karta hai, jiss se wo jannat me chala jata hai.
References
[1] Abu Umama said the Prophet used to pray the two of them after the witr seated, and recited in the course of them, “When the earth is shaken’’, (Al-Qur’an; 99) and "Say, O infidels." (Al-Qur’an; 109). Ahmad transmitted it.
[2] Ibn ‘Abbās and Anas b. Mālik reported God’s messenger as saying that “When is shaken” (Qur’ān, 99) is equivalent to half the Qur’ān, “Say, He is God, One” (Qur’ān, 112) is equivalent to a third of the Qur’ān, and “Say, O infidels” (Qur’ān, 109) is equivalent to a quarter of the Qur’ān. Tirmidhī transmitted it.
وَعَن ابْن عَبَّاس وَأنس بن مَالك رَضِيَ اللَّهُ عَنْهُمْ قَالَا: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: (إِذا زلزلت) تعدل نصف الْقُرْآن (قل هُوَ الله أحد) تعدل ثلث الْقُرْآن و (قل يَا أَيُّهَا الْكَافِرُونَ) تَعْدِلُ رُبْعَ الْقُرْآنِ ". رَوَاهُ التِّرْمِذِيّ
[3] Farwa b. Naufal quoted his father as saying that he had asked God's messenger to teach him something to say when he went to bed, and was told to recite, “Say, O infidels”, for it is a declaration of freedom from polytheism. Tirmidhī, Abū Dāwūd and Dārimī transmitted it.
[7] Martin Lings, Muhammad (صلى الله عليه وسلم) His Life Based on earliest sources, Inner Traditions, Page 94
[8] Abu Huraira reported Allah's Messenger (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) as saying: The world is a prison-house for a believer and Paradise for a non-believer.
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا عَبْدُ الْعَزِيزِ، - يَعْنِي الدَّرَاوَرْدِيَّ - عَنِ الْعَلاَءِ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " الدُّنْيَا سِجْنُ الْمُؤْمِنِ وَجَنَّةُ الْكَافِرِ " .
[9] Zaid bin Khalid (May Allah be pleased with him) said: The Messenger of Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) led the Fajr prayer at Al-Hudaibiyyah after a rainfall during the night. At the conclusion of prayer, he turned towards the people and said, "Do you know what your Rubb has said?" They replied: "Allah and His Messenger know better." Upon this he remarked, "He has said: 'Some of My slaves have entered the morning as My believers and some as unbelievers. He who said: We have had a rainfall due to the Grace and Mercy of Allah, believes in Me and disbelieves in the stars; and he who said: We have had a rainfall due to the rising of such and such star, disbelieves in Me and affirms his faith in the stars."' [Al-Bukhari and Muslim].
عن زيد بن خالد رضي الله عنه قال: صلى بنا رسول الله صلى الله عليه وسلم صلاة الصبح بالحديبية في أثر سماء كانت من الليل، فلما انصرف أقبل على الناس، فقال: "هل تدرون ماذا قال ربكم؟ " قالوا: الله ورسوله أعلم. قال: قال: "أصبح من عبادي مؤمن بي وكافر بي ، فأما من قال: مُطِرْنَا بفضل الله ورحمته، فذلك مؤمن بي كافر بالكواكب، وأما من قال: مُطِرْنَا بنوء كذا وكذا، فذلك كافر بي مؤمن بالكواكب" ((متفق عليه)).
[10] Malik related to me from Abdullah ibn Dinar from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "If a man says to his muslim brother, 'O kafir!' it is true about one of them."
حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " مَنْ قَالَ لأَخِيهِ يَا كَافِرُ . فَقَدْ بَاءَ بِهَا أَحَدُهُمَا " .
[11] Ibn 'Umar (May Allah be pleased with them) said:
The Messenger of Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said, "When a person calls his brother (in Islam) a disbeliever, one of them will certainly deserve the title. If the addressee is so as he has asserted, the disbelief of the man is confirmed, but if it is untrue, then it will revert to him." [Al-Bukhari and Muslim].
عن ابن عمر رضي الله عنهما قال: قال رسول الله صلى الله عليه وسلم : "إذا قال رجل لأخيه: يا كافر، فقد باء بها أحدهما، فإن كان كما قال وإلا رجعت عليه" ((متفق عليه)).
[12] Anas (May Allah be pleased with him) reported: Messenger of Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said, "When an infidel accomplishes any good deed, he is rewarded for it in this world; and in the case of a Muslim, Allah stores up his good acts for him in the Hereafter and provides him with subsistence in this life due to his obedience."
Another narration is: Messenger of Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said, "Allah does not wrong a believer a good deed because he is given blessings for it in this world and will be rewarded for it in the Hereafter. But the infidel is given in the world the reward for good deeds, he has performed for the sake of Allah and when he comes to the Hereafter, there is no good deed for which he can be rewarded". [Muslim].
وعن أنس، رضي الله عنه ،عن رسول الله، صلى الله عليه وسلم، قال: "إن الكافر إذا عمل حسنة، أطعم بها طعمة من الدنيا، أما المؤمن، فإن الله تعالى يدخر له حسناته في الآخرة، ويعقبه رزقاً في الدنيا على طاعته".
وفي رواية: "إن الله لا يظلم مؤمنا حسنة يعطى بها في الدنيا، ويجزى بها في الآخرة، وأما الكافر، فيطعم بحسنات ما عمل لله تعالى، في الدنيا حتى إذا أفضى إلى الآخرة، لم يكن له حسنة يجزى بها" ((رواه مسلم)).
[13] Yahya related to me from Malik from Abu'z-Zinad from al-Araj that Abu Hurayra said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'The muslim eats in one intestine, and the kafir eats in seven!' "
حَدَّثَنِي عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " يَأْكُلُ الْمُسْلِمُ فِي مِعًى وَاحِدٍ وَالْكَافِرُ يَأْكُلُ فِي سَبْعَةِ أَمْعَاءٍ " .
USC-MSA web (English) reference : Book 49, Hadith 9 | Arabic reference : Book 49, Hadith 1682 | https://sunnah.com/urn/516610
[14] Usama b. Zaid reported God’s Messenger as saying, “A Muslim may not inherit from an infidel or an infidel from a Muslim.” (Bukhari and Muslim.)
It was narrated from Usamah bin Zaid that he said: “O Messenger of Allah, will you stay in your house in Makkah?” He said: “Has ‘Aqeel left us any houses?” 'Aqeel had inherited Abu Talib along with Talib. Neither Ja'far nor 'Ali inherited anything because they had been Muslims, and 'Aqeel and Talib had been disbelievers. So on account of that, Omar would say the believer does not inherit from the disbeliever. And Usamah said: the Messenger of Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said "The Muslim does not inherit from the disbeliever nor the disbeliever from the Muslim."
[15] Abu Hurairah (May Allah be pleased with him) reported:
Messenger of Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said, "If a believer had full knowledge of the chastisement of Allah, none would covet His Jannah; and were an infidel to know the Mercy Allah has, none would despair of His Jannah". [Muslim].
وعن أبي هريرة، رضي الله عنه ، أن رسول الله صلى الله عليه وسلم قال" لو يعلم المؤمن ما عند الله من العقوبة، ما طمع بجنته أحد، ولو يعلم الكافر ما عند الله من الرحمة، ما قنط من جنته أحد” ((رواه مسلم)).
[16] Abu Huraira reported God's Messenger as saying, “An infidel and the one who killed him will never be brought together in hell.” (The meaning is probably that one who kills an infidel in the course of jihad will on that account have his sins forgiven, and will therefore not go to hell where the infidel inevitably goes.) Muslim transmitted it.
[20] Anas reported: The Messenger of Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) used to pray towards Bait-ul-Maqdis, that it was revealed (to him):" Indeed We see the turning of the face to heaven, wherefore We shall assuredly cause thee to turn towards Qibla which shall please thee. So turn thy face towards the sacred Mosque (Ka'ba)" (ii. 144). A person from Banu Salama was going; (he found the people) in ruk'u (while) praying the dawn prayer and they had said one rak'ah. He said in a loud voice: Listen! the Qibla has been changed and they turned towards (the new) Qibla (Ka'ba) in that very state.
Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuh
Pichle dars me hum ne Surah An Nasr ke doosre hisse me Fatah Makkah ke baare me suna. Allah ke fazl-o-Karam se aaj Ramazan-ul-Mubarak ki 8 tareekh hai aur Al Hamdulillah aaj ke ijlaas me, aaj ke session me hum Wahi kya hai ye janenge. Hum Wahi ki tafseel me iss liye ja rahe hain, kyun ke Surah An-Nasr Aakhri surah tha jo pura nazil huwa, jiss ke teen mahine baad, exactly 81 days - ekyassi din baad aap (صلى الله عليه وسلم) ka inteqaal ho gaya. To ye Khatm-e-Nubuwwat bhi hai, aur Khatm-e-Wahi bhi, to Wahi ko samajhna zaroori hai.
Wahi kya hai?
Lafz-e-Wahi ka matlab, Divine Communication, Allah ke ehkamat ka insano ki taraf bheja jana, Allah (سُبْحَانَهُ وَتَعَالَىٰ) Quran me Surah Ash-Shuraa ki 51wi ayat me farmate hain ke, “Aur kisi aadmi ke liye ye mumkin hi nahi ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) uss se baat kare, magar;
Wahi ke zariye se (matlab direct communicate kare), ya phir
Kisi parde ke peeche se, ya phir
Koi Farishta bhej de jo Uss ke (Allah ke) hukum se, jo Wo chahe nazil karta hai, wahi karta hai, communicate karta hai, ilqa karta hai…
Quran ke mutabiq wahi ka jo pehla tareeqa hai, wo Nuh (عَلَيْهِ ٱلسَّلَامُ) ke saath pesh aya, jin ko Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne hukum diya ke,
وَٱصْنَعِ ٱلْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا
“ek Kashti banao, hamari nazron ke saamne aur hamari wahi ke mutabiq,...”
To pata chala ke jo sab se pehla technological invention tha, history of science ke mutabiq, wo bhi Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki hidayat ke baghair mukammal nahi ho sakta tha, aur aaj bhi 50% of the discoveries are by chance, 50 fee-sadh cheezen jo insaan daryaft karta hai wo ittefaqan maloom huwi hain. To phir Science bhi to Allah (سُبْحَانَهُ وَتَعَالَىٰ) ka hi diya huwa ilm hai, kyun ke, Ayat-al-Kursi ka ye hissa baar baar yaad ata hai ke
“Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke ilm me se kuch bhi nahi le sakte, siway ye ke, jitna wo dena chahe”.
Aur jab wo ilm dena chahe. To ye “By Chance” ya “Ittefaaq” ka mamela samajh me ata hai.
Phir hum ko ahadith se pata chalta hai ke, ek sacha khwab Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki taraf se hota hai, to Wahi ki shuruat aap (صلى الله عليه وسلم) par ache, sachche, pakizah khwabo se shuru huwi.
Wahi ka jo doosra tareeqa hai wo, Musa (عَلَيْهِ ٱلسَّلَامُ) ke saath pesh aya, jab wo wadi-e-Tuwa me pahunche to, ek aag dekhte hain aur wahan se news aur sekne ke liye aag le aane ka faisla karte hai, aur jab wahan pahunchte hain to, ek awaz aati hai, “Aye Musa, Main hi tumhara Rabb hoon, tumhara paalne wala malik hoon, joote utaar do, kyun ke tum Muqaddas Wadi-e-Tuwa me ho, aur Maine tum ko chun liya hai, ab ghaur se suno jo kuch tum ko bataya jaata hai, yani jo kuch tum ko wahi ki jaati hai,..”
Ahadith se pata chalta hai ke, jab aap (صلى الله عليه وسلم) ko meraj huwi, to aap (صلى الله عليه وسلم) ne Allah (سُبْحَانَهُ وَتَعَالَىٰ) ko nahi dekha, lekin aap (صلى الله عليه وسلم) ne Allah (سُبْحَانَهُ وَتَعَالَىٰ) se baat ki, jab Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne 50 namaze farz ki to Musa (عَلَيْهِ ٱلسَّلَامُ) ke kehne par aap (صلى الله عليه وسلم) - panch baar Allah (سُبْحَانَهُ وَتَعَالَىٰ) se baat ki, namazon ko kum karwaya.
Wahi ka jo teesra tareeqa hai uss ki ek misaal, Farishte ka Zakariyya (عَلَيْهِ ٱلسَّلَامُ) ko unn ke bete Yahya (عَلَيْهِ ٱلسَّلَامُ) ki paidaish ki khush-khabri dena hai,
Amma Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) se ye Bukhari ki hadith milti hai ke, aap (صلى الله عليه وسلم) se poocha gaya ke aap par wahi kaise aati hai, ye wahi ki teesri qism ka hissa hai;
jiss me farishte ki awaz, ghanti bajne ki awaz se milti huwi hoti hai, jo ke Wahi ki sab se sakht tareen surat hai, aur jab ye muamala khatam hota hai to, mujhe wahi ke alfaz yaad ho jaate hain,
aap (صلى الله عليه وسلم) ne agay farmaya ke farishta insan ki shakal me ata hai aur mujh se baat karta hai, aur mujhe samajh me ata hai aur yaad ho jata uss ne kya kaha.
Ye teen tariqon se Allah (سُبْحَانَهُ وَتَعَالَىٰ) communicate karte hain, unn par wahi bhejte hain, Surah An-Nisa ki 163-166 ayaat me rasoolon ke naam le kar Allah (سُبْحَانَهُ وَتَعَالَىٰ) Rasoolullah (صلى الله عليه وسلم) ko bata rahe hain.
Quran aap (صلى الله عليه وسلم) par Arabi zaban me nazil huwa, Rooh ke zariye, yani Jibraeel (عَلَيْهِ ٱلسَّلَامُ) ke zariye bheja gaya hai aur agar Allah (سُبْحَانَهُ وَتَعَالَىٰ) chahe to wo iss Quran ko wapas le sakte hain.
Allah (سُبْحَانَهُ وَتَعَالَىٰ) kin cheezon aur logon ko wahi ke zariye baat pahunchate hain, hukum dete hain, communicate karte hain;
Farishton se, unn ko hukum dene ke liye, ke Momino ko tasalli do, taake wo sabit khadam rahe.
Isa (عَلَيْهِ ٱلسَّلَامُ) ke Hawariyyon ko Allah (سُبْحَانَهُ وَتَعَالَىٰ) wahi ke zariye communicate kiya ke mujh par aur mere rasool par iman lao,
Musa (عَلَيْهِ ٱلسَّلَامُ) ki maa ko Wahi ke zariye communicate kiya, ke wo (Musa (عَلَيْهِ ٱلسَّلَامُ)) ko sandooq me daal kar darya me chhorh de, Firaun ki fauj se bachane ke liye, aur kuch khauf aur gham na karna, Hum (سُبْحَانَهُ وَتَعَالَىٰ) uss ko tumhare paas wapas pahuncha denge aur usse Paighambar bana denge.
Kuch ahadith me ye aya hai ke, aap (صلى الله عليه وسلم) ne farmaya ke, Bani Israeel aur pehle jo qaume guzri hain, unn me kuch log huwa karte the, jin ko Allah (سُبْحَانَهُ وَتَعَالَىٰ) Ilham karte the, Ilqa karte the, unn ke dilon me baat ko daal dete the, aise logon ko Muhadathoon kaha jaata hai, aur meri ummat ka muhaddas Umar (رَضِيَ ٱللَّٰهُ عَنْهُ) hain.
Shehad ki makkhi ko wahi ke zariye communicate kiya, ke wo pahadon me, darakhton par aur oonchi oonchi emaraton me jo log banate hain, apna ghar banaye.
Aur har aasman ko uss ka qanoon-e-qudrat wahi kar diya, ho sakta hai ke wo balance kaise maintain karna hai, poora ka poora program aur instructions communicate kar diya.
Latest Scientific research ke mutabiq, iss kayenaat ke har zarre ke saath, ek fifth state of matter bhi laga huwa hai, information. Atom ke andar jo particles hain, sub-atomic particles hain, wo particles kis halat me hain, ye information wo store karte hain. Kaha ja raha hai ke - information is the fifth state of matter. Ab Bataiyye, Allah ne wahi ki huwi hai. Har zarre ko maloom hai uss ko kya karna hai aur wo kis haal me hai.
Zameen Qiyamat ke din, (يَوْمَئِذٍۢ تُحَدِّثُ أَخْبَارَهَا) apni news, apni khabrein keh padegi, (بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا) kyun ke tumhare rabb ne uss ko wahi ki hogi, uss ki taraf ye hukum kiya hoga.
Aye Muhammad (صلى الله عليه وسلم)! ye ghaib ki khabrein hum aap ko wahi ke zariye bata rahe hain.
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke alawa, lafz-e-wahi, Quran me doosre personalities ke communication ke liye bhi istemaal huwa hai;
Zakariyya (عَلَيْهِ ٱلسَّلَامُ) ne apni qaum ko wahi ke zariye, isharatan communicate kiya ke wo Sabah-o-Sham Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki tasbeeh karein,
Shayateen apne doston ko wahi karte hain, communicate karte hain ke wo tum se, yani insano se jhagda karein.
Wahi par Ahadith
Wahi par ye ahadith ki summary hai;
Rasoolullah (صلى الله عليه وسلم) ke nabi banaye jaane se pehle, Jinn aasmaano me jo wahi hoti uss ko sunte, aur zameen par aakar kahin ko, soothsayers ko batate the, jiss me ek baat sach hoti thi aur 9 batein jhooti hoti thi, Rasoolullah (صلى الله عليه وسلم) ki aamad ke saath, jinno ko rok diya gaya, to wo iss ki khabar iblis ko dete hain aur Iblis apni fauj ko bhejta hai pata karne ke liye ke ye kyun huwa. Jab Iblis ke log Makkah pahunche to wo aap (صلى الله عليه وسلم) ko namaz me khada dekhe. Aur ye report Iblis ko di gayee, uss ne kaha ke yehi wo event hai jo zameen me huwi - jiss ki wajah se aasmaan secure kar diye gaye hain. Matlab ye ke Rasoolullah (صلى الله عليه وسلم) ka nabi banaya jaana aur Quran ka nazool. Issi ka zikr Surah Jinn me bhi hai - jab jinno ne Quran suna to kaha ke - ek hairat-angez kalam humne suna.
Rasoolullah (صلى الله عليه وسلم) se poocha gaya ke wo, peer ke din roza kyun rakhte hain? aap (صلى الله عليه وسلم) ne farmaya;
Iss din main paida huwa aur,
Issi din mujh par pehli Wahi ayee, yani Quran ka nazool shuru huwa.
Quran Wahi ke zariye Rasoolullah (صلى الله عليه وسلم) per nazil huwa, wahi ka silsila pehle sachche khwabon ke zariye hona shuru huwa, aap (صلى الله عليه وسلم) jo bhi khwab mein dekhte wo sach ho jata tha,
Iss ke baad Aap (صلى الله عليه وسلم) ne logon se doori ikhtiyaar karli, aap (صلى الله عليه وسلم) akela waqt guzarne ke liye Ghar-e-Hira chale jaate aur Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki ibadat karte the, kayee raaton ke baad agar ghar wapas aate to sirf khane aur peene ke intezaam ke liye aate aur wapas Ghar-e-Hira chale jaate.
Ye silsila yunhi chalta raha, aur ek raat aap (صلى الله عليه وسلم) ke paas ek farishta aya aur aap se kaha “Padho”, Rasoolullah (صلى الله عليه وسلم) ne kaha ke mujhe padhna nahi aata, uss farishte ne aap (صلى الله عليه وسلم) ko jakad liya aur zor se dabaya yahan tak ke aap (صلى الله عليه وسلم) ko takleef hone lagi, phir uss farishte ne aap (صلى الله عليه وسلم) ko chhor diya aur kaha “Padho”, ye mamela teen baar dohraya aur phir Surah Alaq ki pehli 5 ayaat nazil huwi.
Yeh Pehli wahi thi, aur ye tajruba (ye experience) itna saqt tha, itna pareshaan kun tha ke aap (صلى الله عليه وسلم) kaampne lage aur ghar wapas aa gaye aur Khadija (رَضِيَ ٱللَّٰهُ عَنْهَا) se kaha “Zammilooni” mujhe udhaado. To aap (صلى الله عليه وسلم) ko kambal udhaa diya gaya.
Jab khauf ka silsila khatam huwa to aap (صلى الله عليه وسلم) ne iss hadesay ke bare mein Khadija (رَضِيَ ٱللَّٰهُ عَنْهَا) ko bataya aur wo Rasoolullah (صلى الله عليه وسلم) ko tasalli deti hain ke, “Allah aap (صلى الله عليه وسلم) ko kabhi be-izzat ya sharminda nahi karega”, “aap apne rishtedaro ke saath acha salook karte hain”, “Mehmano ka khayal rakhte hain”, “zaroorat mando ka khayal rakhte hain”,
Khadija (رَضِيَ ٱللَّٰهُ عَنْهَا) aap (صلى الله عليه وسلم) ko apne cousin Warqa Ibn Naufal ke paas le jaati hain aur aap (صلى الله عليه وسلم) unn ko ye waqiya sunate hain,
Warqa uss zamane me Christian ho gaye the, aur unn ko Taurait aur Injeel maloom thi, aur wo aap (صلى الله عليه وسلم) ko dilasa dete hain ke, ye wohi farishta hai jo Musa (عَلَيْهِ ٱلسَّلَامُ) ke paas bhi aya tha,
Aur wo kehte hain ke, kaash main jawan hota aur uss waqt ko dekhta ke jab aap (صلى الله عليه وسلم) tableegh shuru karte aur aap ki qaum - aap (صلى الله عليه وسلم) ko Makkah se bahar kar degi, taake main aap (صلى الله عليه وسلم) ko defend karta, lekin kuch din baad hi Warqa ka inteqaal ho jata hai.
Wahi do saal ke liye ruk jaati hai aur ye waqt Rasoolullah (صلى الله عليه وسلم) ke liye bahut mushkilon wala tha, log tana dene lage ke Allah ne Aap (صلى الله عليه وسلم) ko chhor diya hai. Aap (صلى الله عليه وسلم) ek waqt raaste se jaa rahe the aur aasamaan se ek awaz aayee, jab aap (صلى الله عليه وسلم) ne ooper dekha to Jibraeel AS ko zameen aur aasmaan ke beech mein kursi per baittha dekha. Aap (صلى الله عليه وسلم) ghabra ker ghar wapas aa gaye aur phir Surah Muddassir ki 5 ayat nazil huwi.
Jab wahi ka nuzool hota to Rasoolullah (صلى الله عليه وسلم) per bahut saqt guzarta, aap (صلى الله عليه وسلم) paseena paseena ho jaate, sardiyon ke dino mein bhi jab wahi aati to aap (صلى الله عليه وسلم) ke maathe se paseena nikalta, ek bojh mehsoos karte aap (صلى الله عليه وسلم) aur aap ke chehre ka rang badal jaata.
Jab aap (صلى الله عليه وسلم) oontth par sawar hote aur wahi ka nuzool shuru hota to wahi ke dabao se oontth baitth jaata. Issi tarah Surah Al Anam nazil huwi poori ki poori, jab ke aap (صلى الله عليه وسلم) oontth par sawar the.
Zaid Bin Thabit (رَضِيَ ٱللَّٰهُ عَنْهُ) farmate hain ke, ek waqt aap (صلى الله عليه وسلم) ke saath wo baitthe the, aap (صلى الله عليه وسلم) ka payr, Zaid (رَضِيَ ٱللَّٰهُ عَنْهُ) ke payr par tha, aur wahi ka nuzool shuru huwa. Zaid (رَضِيَ ٱللَّٰهُ عَنْهُ) farmate hain ke wahi ke wazan se aap (صلى الله عليه وسلم) ka payr bhari ho gaya, yahan tak ke unhe laga ke unka payr toot jayega.
Jab aap (صلى الله عليه وسلم) par wahi nazil hoti to aap (صلى الله عليه وسلم);
apna sar neeche kar lete, aur itteba-e-rasool me - jo bhi sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) aap ke saath hote, wo bhi apna sar neeche kar lete. Aur jab wahi ka silsila khatam ho jata to aap (صلى الله عليه وسلم) apna sar utthate.
phir wahi ke dauran, aap apni zaban aur hontt tezi se chalate, jaldi jaldi yaad karne ke liye, jiss ki wajah se aap (صلى الله عليه وسلم) ko takleef hoti, Surah Qiyamat ki 16-17 ayat me Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne aap (صلى الله عليه وسلم) ko hukum diya ke;
لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ
إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ
“Aye Nabi (صلى الله عليه وسلم) wahi ke alfaaz ko yaad karne ke liye apni zaban ko jaldi jaldi harkat na dijiye,
Iss ko yaad karwana aur parrhwana hamara zimma hai”
Sahih Muslim aur deegar Ahadees mein kaha gaya ke jab wahi ka nuzool hota to Aap (صلى الله عليه وسلم) se ek qism ki awaz logon ko sunai deti thi;
oontt jaise kharrate ki awaz karta hai, waisi awaz wahi ke dauran sunayee di, Yala bin Umayya (رَضِيَ ٱللَّٰهُ عَنْهُ) ko,
ek halki si awaz jaise shehad ki makkhi ke jhurmat ki awaz hoti hai, waisi awaz Umar (رَضِيَ ٱللَّٰهُ عَنْهُ) ko sunayee di.
Pehli ayaat quran ki jo nazil hui woh surah alaq ki paanch ayaat thee aur aakhree ayat surah maidah mein ‘Al yauma akmaltu lakum deenakum’, yani humne aaj tumhara deen mukammal kar diya’ thi, lafze mukammil ka matlab perfection ka hai, takmeel tak pahuncha diya, perfect kar diya, to jo cheez perfect hai uss mein koi addition ya subtraction ki zaroorat nahin hoti, kyun ke yeh final legislation hai, iss ke baad aur koi nabi ya rasool nahin ayenge aur koi naya qanoon nahi anay wala hai.
Sab se pehli surat jo ek complete surat ki shakal mein nazil hui woh surah fatiha hai, jo shaane nuzul mein panchwe number par aati hai,
aur aakhree surah jo nazil hua woh surah nasar ‘iza jaa’a nasrul allahi…..’ jiss ki tafseer me hum ye detail sun rahe hain.
Kayee ek ahadith milti hain, jiss me logon ne aap (صلى الله عليه وسلم) se sawal kiya aur wahi ka nuzool shuru huwa, aur Quran ki ayat nazil huwi. Ya kisi ne koi aisa amal kiya, jiss se aap (صلى الله عليه وسلم) ko takleef pahunchi aur wahi nazil ho gayi, aur ye ahkamat Quran ka hissa ban gaye.
Phir ahadith me hum ko Hadith-e-Qudsi milti hain aur Hadith-e-Jibraeel milti hain, jiss me bhi Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki taraf se information hai, ahkamat hain, communication hai, aur ye sab kuch wahi ka hissa hai, lekin ye ahkamat Quran me nahi hai - sirf ahadith me hai.
Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) farmati hain ke, agar koi ye kehta hai ke, Rasoolullah (صلى الله عليه وسلم) ne Quran ka koi hissa chhupaya hai, to wo jhoota hai. Phir aap ne ye ayat tilawat ki “Aye Muhammad (صلى الله عليه وسلم) aap ke paalne wale malik ki taraf se jo kuch aap par nazil kiya gaya hai, wo logon tak pahuncha di jiye. Aur agar aap (صلى الله عليه وسلم) ne aisa nahi kiya to aap ne Nabi hone ka haq ada nahi kiya.”
Ye aisi sakht ayat hai, agar chhupana hota to ye chhupate. Aur aisi kayee ayaat hain, jiss se pata chalta hai ke, aap (صلى الله عليه وسلم) ne kuch amal kiya aur uss amal ke khilaf correction aa gaya wahi ke zariye. Agar aap (صلى الله عليه وسلم) kuch chhupate hote to aisi ayaat chhupate, lekin aap ne sara ka sara Quran aur Allah ka Qanoon hum tak pahuncha diya - Aur Sahaba ne hajjatul-wada me gawahi di ke aap (صلى الله عليه وسلم) ne Allah ka kalam aur nabi hone ka haq ada kar diya.
Matlab ye huwa ke, wahi sirf Quran ke liye hi nahi balke ahadith ke liye bhi aayi hai. Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne jo Quran ki hifazat ka zimma liya, wo ahadith par bhi apply hota hai. Kyun ke ye Quran ko implement kaise kiya gaya, iss ki detail ahadith me maujood hai. To Quran aur Ahadith ye do authorities hain, Islam me. Inn dono ko istemal karna hoga Allah ke deen ko implement karne ke liye.
Rasoolullah (صلى الله عليه وسلم) ne farmaya, mujhe wahi Aisha ke bistar par, unn ki kambal ke neeche aati hai, aur kisi zauja ko ye sharaf hasil nahi tha. Iss hadith se Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) ki fazilat ka pata chalta hai.
Rasoolullah (صلى الله عليه وسلم) ke inteqaal se pehle wahi tezi se aa rahi thi, aur jiss din aap (صلى الله عليه وسلم) ka inteqaal huwa, wahi kasrat se aayi, aur Aap (صلى الله عليه وسلم) Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) ke hujre me the.
Rasoolullah (صلى الله عليه وسلم) ke inteqaal ke baad, Abu Bakr aur Umar (رَضِيَ ٱللَّٰهُ عَنْهُم) Umm Ayman (رَضِيَ ٱللَّٰهُ عَنْهَا) se milne gaye, kyun ke Rasoolullah (صلى الله عليه وسلم) unn se milne jaya karte the. Umm Ayman (رَضِيَ ٱللَّٰهُ عَنْهَا) dono ke dekh kar rone lagi, to unn se poocha gaya ke wo kyun ro rahi hain. Unhone jawab diya ke “Wahi ka silsila Munqata ho gaya aap (صلى الله عليه وسلم) ke inteqaal ke baad”, main issi liye ro rahi hoon. Ye baat Abu Bakr aur Umar (رَضِيَ ٱللَّٰهُ عَنْهُم) ke dil ko lag gayee aur wo bhi rone lage, iss bhari nukhsan ke baare me sonch kar.
Wahi ke khatam ho jaane ko Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) baar baar yaad karte, Umar (رَضِيَ ٱللَّٰهُ عَنْهُ) ne ek waqt khutba diya, kaha ke Rasoolullah (صلى الله عليه وسلم) ke zamane me, logon ke faisle, unn ka correction, wahi ke zariye se kiya jata, koi kaam ghalat hota to uss par wahi aa jaati. Ab wahi ka nuzool khatam ho gaya, hum logon ke faisle unn ke zahiri amaal ki bina par karenge.
Ab aaiyyeh dekhen wahi par iman ke bare mein,
Wahi par Iman aur Scientific Explanation
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne Jibrael (عَلَيْهِ ٱلسَّلَامُ) se kaha aur unho ne rasoolallah (صلى الله عليه وسلم) se kaha aur sara Quran aise hi nazil ho gaya. Mobile phone par, TV per hamara yakeen ho sakta hai to wahee per iman laney mein koi mushkil nahee honi chahiye. Modern material jo hum istemaal kar rahey hai woh Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne banaya hai, wo qanoon jiss per modern equipment chalte hai woh qanoon Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne banaya hai, jo insan cell phone, ya TV ko banaya hai woh insaan bhi Allah (سُبْحَانَهُ وَتَعَالَىٰ) ka banaya hua hai, yeh sob cheezen allah ki nishaniya hai, iss se hum ko sabaq le kar wahi per iman laana hai ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne iss Quran ko hum tak wahi ke zariye se pohunchaya hai.
Kafiron ka ye sawal Quran me Surah Al Furqan ki 32wi ayat me recorded hai ke, “poora ka poora Quran ek sath kyun nahi nazil kiya gaya?” iss ka jawab bhi ussi ayat me hai ke, “ye sirf iss liye kiya gaya, ke iss se hum aap (صلى الله عليه وسلم) ke dil ko sabit rakh sake, issi liye iss ko ruk ruk kar padhiye” Iss ka kya matlab hai?
Humne ahadith ke section me suna ke wahi ke nuzool ke waqt aap (صلى الله عليه وسلم) ki kaifiyat badal jaati, aap paseena paseena ho jaate, aap (صلى الله عليه وسلم) ke chehre ka rang badal jaata, oottni wahi ke wazan se baitth jaati, aur Zaid bin Thabit ki zubani, wahi ka wazan itna tha ke - unn ka payr toot jayega jaise mehsoos huwa. Phir Quran ne iss ko apne andaaz me bayan kiya, Surah Al Hashr ki 21wi ayat me ke,
“Agar Hum iss Quran ko kisi pahad par nazil karte, to tum uss ko dekhte ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke khauf se, dabao me phatt kar reza reza ho jaata. Aur ye misaalein hum logon ke saamne iss liye bayan karte hain, taakay log ghaur-o-fikr karein.”
To bataiyye ke Rasoolullah (صلى الله عليه وسلم) ka dil kaise sabit reh pata, agar saara ka saara Quran ek saath aap (صلى الله عليه وسلم) ke qalb par nazil kiya jata.
Quran ka mamela aisa kyun hai?
Quran ko, Quran hi me Noor kaha gaya hai, Noor ko english me kahenge Light. Aur Physics ke mutabiq, Light jo hai wo electromagnetic radiation hai, aur Light jo hai wo dabao daalti hai, it exherts pressure. Laser ka naam to hum sabhi ne suna hai, aur kya kya kaam iss se ho rahe hain.
To Quran noor hai, eletromagnetic spectrum bohot bada hai.
Jo hum ko sunai deta hai, wo dikhai nahi deta. Aur jo Dikhai deta hai, wo sunai nahi deta. Frequencies alag hain;
Jo sunai deta hai, uss ki frequency hai 20Hz to 20,000Hz ya 20Hz to 20Kilo Hz kahenge,
Iss ke aagay Radio Frequency hai, AM Radio 535 se 1705 Kilo-Hz, FM Radio Mega-Hz me hai,
Mobile jo hum istemaal karte hain, wo Giga-Hz frequency me kaam karta hai,
Aur jo Roshni, Light hum ko dikhai deti hai uss ki frequency hai 430 - 730 Tera-Hertz. Ye hamare sunne ki frequency se bohot agay hai,
To Quran kiss frequency me nazil huwa ye pata nahi, frequencies ko batane ka matlab ye hai ke, aaj insaan ye frequencies ko istemal kar sakta hai, to Rabb-e-Kayenaat jis ne inn frequencies ko banaya, wo kyun Wahi ko alag frequency me nahi bhej sakta?
Phir duniya me ek aisa problem hai, jo 20% insano ko effect karta hai. Iss ko “The Hum'' kehte hain. Ek aisi dheemi awaz jo 30Hz se 100Hz ke beech me hai. Aam taur par logon ko sunayee nahi deti lekin kuch logon ke sunne ki isteta’at zyada hoti hai to unn logon ko ye ache se sunayee deti hai.
The Hum google karne se kayee news articles aur videos milte hain, aur iss ke baare me detail mil jayegi.
Batana ye hai, ke jo majority insano ko sunayee nahi deti - iss ka matlab ye nahi ke wo maujood hai nahi. Iss par kaafi research huwi aur ye establish ho gaya ke “The Hum '' ek haqiqat hai aur ye sirf kuch insano ko hi sunayee deti hai.
Waise hi wahi ka mamela bhi hai. Ye sirf Nabiyon aur Paighambaron ko hi sunayee deti thi.
Aaj science ki field mein kuch aise experiment huwe hain, jiss se ye sabit ho jaata hai ke, insaan kaan istemaal kiye bina bhi sunn sakta hai.
Kaan to sirf ek frequency range mein sunn sakta hai (20Hz to 20KHz), kaan uss frequency ko electrical signal mein convert karke dimaagh tak pahunchata hai.
Science daano ne pata kiya ke agar ek khaas frequency per koi awaz ya information ko broadcast kiya jaye, nashar kiya jaye to insaan ke dimaagh per na sirf wo awaaz sunai deti hai, balke record bhi ki jaa sakti hai.
Sar ka peshani se ooper ka hissa aur kan patti ke paas ek khaas frequency par information bheja jaye to dimagh tak signal pahunch sakta hai.
Ye discovery main kahoonga ke Quran ki uss ayat ki tafseer bann jaati hai aur Wahi ko na maanne walon per hujjat qayam ho jaati hai. Quran mein Allah (سُبْحَانَهُ وَتَعَالَىٰ) fermata hai Surah Fussilat ki 53wi mein
“Hum unn ko ankhareeb apni nishaniya dikha denge, atraaf-e-alam me, universe me aur khud inn ki zaat ke andar, inn ke jismo me, yahan tak ke unn par zahir ho jayega ke ye Quran haq hai…”
Conclusion
Ab conclusion mein saray cheezon ki summary karte huwe chalte hain;
Surah An-Nasr ke Pehle session mein, hum ne ye jana ke;
Surah nasr aakhri do khudbon ke darmiyan mein nazil huwi,
jo alfaz iss surat mein aaye unko hum ne samajha,
Chunke Surah An-Nasr Fateh Makkah se judi huwi hai to Doosre session me, Fatah Makkah ko muqtasar taur per humne samjha.
Aur wahi ke khatam hone ki baat aayi toh, aaj ke session me humne jana ke Wahi kya hai aur scientific explanation bhi suna.
Ab aiyye jante hain ke dar asal kamiyabi, jeet, fatah ya victory kya hai?
Kya iss duniya mein bahut sare paise hasil karna victory hai?
Bade mahal aur gadiyan rakhna victory hai?
Bahut naam aur shorat hasil karna victory hai?
Victory - Fatah - Jeet insan kyun hasil karta, kyun ke uss ko dili itmenaan hota hai ke uss ne ye jeet hasil karli;
Sukoon, peace, happiness, contentment, satisfaction, khush haali, befikri, kisse nahi chahiye. Inhe hasil karne ke liye insaan kya kuch nahi kar raha hai, lekin iss ka koi permanent solution nahi nikal raha hai.
Hum mein se kayee log aisay bhi hain jinhe sukoon, peace, khush haali ka sahi matlab tak nahi maloom,
Aalishan mahal, badi gadiyan, bank balance, izzat, khoobsurat biwi ya handsome shohar, behtareen khana, bada business (ya) secure job, koi zimmedariyan nahi, kamiyaab aur nek aulad, behtareen sehat, koi pabandiyan nahi, aur kayi sari cheezein ginayi ja sakti hain jo agar paas ho to insaan apne aap ko sukoon ki kaifiyat mein mehsoos karta hai, jabke haqeeqat mein aisa nahi hota. In cheezon ke zariye agar Allah (سُبْحَانَهُ وَتَعَالَىٰ) chahe to sukoon de sakte hai, lekin insaan khud apne taur per in cheezon se sukoon hasil nahi kar sakta.
Personal level per aur immediate sukoon zaroor hasil kiya ja sakta hai, Allah (سُبْحَانَهُ وَتَعَالَىٰ) Surah Al Raad ki 28wi ayat me farmate hain ke,
أَلَا بِذِكْرِ ٱللَّهِ تَطْمَئِنُّ ٱلْقُلُوبُ
“Jaan Rakho, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke zikr mein hi dil-o-dimagh ko itmenaan (ya) satisfaction milta hai”,
individual level per har insaan Quran aur Hadith ko implement karke, Allah ka zikr karte huwe mutmaien hoga, satisfied hoga, to ek achi society ban sakti hai.
Lekin Society aur National level per sukoon ussi surat mein hasil kiya ja sakta hai jabke quran aur hadith ke bataye huwe qanoon har shobe mein naafiz kiye jayein, chahe wo financial system ho, ya agricultural ho, criminal justice ho, ya phir defence hi kyun na ho, har shobe mein nafiz hona chahiye. Agar ek shobe mein kiya aur doosray mein nahi to phir ye sukoon mumkin nahi. Quran mein Surah Al Baqarah ki 208wi ayat me aata hai ke
“Aye Logo jo Iman Laye ho, Deen-e-Islam me puray ke puray dakhil ho jao”
Iss zariye se pur aman aur salamti wali zindagi iss duniya mein hasil ki ja sakti hai, corruption ko roka ja sakta hai, jahan kamzor logon ko exploit na kiya jayega.
Duniya mein jo sukoon ya pur aman zindagi hum mehsoos karte hain, wo uss Ultimate sukoon ki kaifiyat ka namoona hai jo insaan ko quran aur hadees ki roshni mein sirat-al-mustaqeem per hamesha chalne se jannat mein hi hasil hogi, jahan Allah (سُبْحَانَهُ وَتَعَالَىٰ) ek aisi kaifiyat denge jiss ki wajah se na to koi khauf hoga aur na koi gham. Yehi hai wo pur sukoon zindagi jiss ki insaan ko hamesha se talash hai.
Fatah Makkah me jab logon ko aam maafi dedi gayee, kattar se kattar dushman bhi Islam qabool kar liya. Ye hai asal fatah, asli jeet yehi hai.
Abu Sufyan Islam ke khilaf kayee jungein ladi, unhone poori koshish kar li ke wo Rasoolullah (صلى الله عليه وسلم) ko hara de, aur Islam ko phailne se roke, phir Fatah Makkah se pehle Islam qabool kar liya, aap (صلى الله عليه وسلم) ne jab unn se poocha ke unhone Islam kyun qabool kiya, to Abu Sufyan ne kaha ke, “Makkah ke khudaon me hum ne paya ke koi qudrat nahi, aur beshak Allah ke siway ibadat ke layeq koi nahi”
Jo log Musalman ho gaye, aur Islam qabool karne se pehle, jin khudaon ki wo pooja karte the, jin ki wo ibadat karte rahe sari zindagi, Islam qabool karne ke baad wohi khudaon ko apne haaton se tod diya.
Ye uss itmenan ka nateeja hai, wo peace aur satisfaction, jiss ke peeche duniya bhag rahi hai, unn ko mil gaya - Islam qabool karne ke baad.
Ye asal jeet thi, logon ke dilon ko jeet lena asal victory hai, na ke kisi ko zabardasti Islam qabool karne par majboor karna - agar aisa hota to ye log unn khudaon ko nahi todhte jinn se wo pehle Muhabbat karte the.
Doosri khas baat bayan karna ye hai ke, jitne bhi ladaiyan aur jungein Rasoolullah (صلى الله عليه وسلم) ke zamane me huwi uss me kitni jaane gayee?
Ye kahawat to mash’hoor hai ke Muhabbat aur Jung me sab kuch jayez hai, lekin Fatah Makkah me aap (صلى الله عليه وسلم) ne bata diya ke, Insan ki jaan ki qeemat hai, uss ka ehteraam hona chahiye. Sab ko aam maafi dedi.
Surah Mumtahana ki 8wi ayat me Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke, “Jin logon ne deen ke baare me tum se jung nahi ki, aur na tum ko tumhare gharon se nikala, unn ke saath bhalai aur insaaf ka salook karne se, Allah (سُبْحَانَهُ وَتَعَالَىٰ) tum ko mana nahi karta, Balke Allah (سُبْحَانَهُ وَتَعَالَىٰ) to insaf karne walon ko pasand karta hai.
Surah Al Baqarah ki 190-195 ayat me Allah (سُبْحَانَهُ وَتَعَالَىٰ) Musalmano ko ladne ki ijazat to de rahe hain lekin, “Hadd se aagay matt badho” 5 waqt aya hai inn 6 ayaat me.
Hamidullah apni kitab “Battlefields of the Prophet Muhammad” (صلى الله عليه وسلم) me likhte hain ke;
jo jungein aap (صلى الله عليه وسلم) ne ladi, jis me dushman ki tedad Musalmano se aam taur par 3 gunah huwa karti thi, aur kuch maukhon par to, 12 gunah ya uss se bhi zyada thi, aur inn jungon me taqreeban har waqt aap (صلى الله عليه وسلم) ki jeet huwi.
Aap (صلى الله عليه وسلم) ki saltanat jo ke, Madinah ki kuch galliyon se shuru ho kar, rozana 830km ki awsat se phaili. Aur 10 saal ke baad aap (صلى الله عليه وسلم) ka inteqaal ho gaya, aur uss waqt aap (صلى الله عليه وسلم) ki saltanat 30 lakh sq km thi.
Ye saltanat hasil karne ke liye, kitne logon ne apni jaan gawai?
Dushman ki taraf se maidan-e-jung me maare jaane wale 250 se bhi kum aadmiyon ki qeemat par Fatah hasil huwi.
Musalmano ka jaani nukhsan ausatan das saal tak - mahana ek shaheed ke hisab se tha - yani taqreeban 120 musalman jungo me Shaeed huwe.
Insaani khoon ka ye ehteraam tareekh me, human history me be-misaal hai.
Overall, 370 logon ki jaane gayee, to pata chala jo asli Fatah hai wo dilon ko jeetne ki hai, na ke logon ki jaan lene ki.
Allah ki madad kya hai aur kaise hasil hoti hai?
yahan sab se pehle samajhna ye hai ke ‘fatah’ sirf Allah ki madad se hi hasil hoti hai,
toh Allah ki madad kaise hasil ki jaye?
Jaisa ke humne abhi suna ke, Deen ko mukammal taur par amal me laane se hi kamiyabi hasil hoti hai, aur iss ko har shobe me implement karna hoga. Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki madad ke baare me hum Surah An Nasr ke pehle session me tafseel sunn chuke hain, main yahan mukhtasar taur par iss ko dohra deta hoon ke;
Jin logon ki Allah (سُبْحَانَهُ وَتَعَالَىٰ) madad karte hain, wo ghalib aa jaate hain,
unn par koi qabu nahi paa sakta,
Allah (سُبْحَانَهُ وَتَعَالَىٰ) jis ki chahte hain madad karte hain,
Aur Allah (سُبْحَانَهُ وَتَعَالَىٰ) apne upar farz kar liya hai ke wo momineen ki madad karenge.
To ab ye dekhna hai ke agar hume lag raha hai ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki madad nahi aa rahi hai to, iss ki kya wajah hai, ho sakta hai ke hum log momin ke defition me nahi aa rahe hain.
Kyun ke Quran me Allah (سُبْحَانَهُ وَتَعَالَىٰ) ka wada hai ke wo momineen ki madad karenge.
To ye momin kaun hai? Momin wo log hain jo;
Namazon me khushoo ekhtiyar karte hain,
behooda baton se door rehte hain,
aur jo zakat ada karte hain,
aur jo apni sharmgaho ki hifazat karte hain,
aur jo apne amanaton aur wadon ki hifazat karte hain,
aur jo apni namazon ki pabandi karte hain,
yehi wo log hain jo waris honge, jin ko wirasat me jannatul firdaus milegi, jiss me wo hamesha rahenge
Jo log Allah (سُبْحَانَهُ وَتَعَالَىٰ) se darr kar Riba, sood, interest chhorrh dete hain
aur jo Rasoolullah (صلى الله عليه وسلم) par aur Quran par iman laate hain, aur wo Iman rakhte hain Allah par, farishton par, Allah ki bheji huwi kitabon par, Rasoolon par iman rakhte hain aur koi farq nahi karte rasoolon ke beech me aur kehte hain ke humne suna aur humne ita’at ki
aur jo Momino ko chhorrh kar kafiron ko apna dost nahi banate, aur agar aisa karte bhi hai to chaukanna rehte hain to aise logon ka
Allah (سُبْحَانَهُ وَتَعَالَىٰ) dost hai aur aise log
Allah (سُبْحَانَهُ وَتَعَالَىٰ) par hi bharosa karte hain
aur aise logon ka ajar Allah (سُبْحَانَهُ وَتَعَالَىٰ) zaya nahi karta
aur aise log doosre momin ka qatl nahi karta, siway kisi ghalati ke,
aur aise logon se Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne unn ki jaan aur maal khareed liya hai jannat ke badle me
To sirf aise logon ke liye Allah ki madad aati hai, to apna apna jaiza lein, ke kya hum waqay me momin hain ke nahi?
Ab aayi jaante hain ke iss fatah ya victory ki hamare liye kya ahmiyat hai? Mujhe kya karna chahiye?
Fatah makkah huwe 1450 saal guzar gaye, uss ki aaj ke musalmano ke liye ahmiyat hai?
Iss victory se mera kya taluq hai?
Jung-e-Badar ke baad jab musalmano ki Fatah huwi, tab se Fatah Makkah hone tak, tamam Arab Qabile ye intezaar me the ye dekhne ke liye ke, Rasoolullah (صلى الله عليه وسلم) aur Quraish ki jungon ka aakhri faisla kya hoga, kaun jeetega.
Fatah Makkah ki ahmiyat ye hai ke, iss waqiye ke baad ye sabit ho gaya ke Islam pur-sukoon aur pur-aman Deen hai, jiss tarah se aam maafi dedi gayee, aur Islam ke kattar dushman bhi Islam qabool kar liye. Ab Musalmano ko Quraish se koi khatra baqi nahi raha, kyun ke unn ki taqat ko pur-aman tareeqe se, peacefully, Fatah Makkah ke zariye kuchal diya gaya. Aur ye bhi sabit ho gaya ke, Muhammad (صلى الله عليه وسلم) Allah ke nabi aur rasool hain, phir tamam qabile Islam qabool karne lage. Jiss ka zikr Surah An Nasr me aa gaya.
Aaj 1450 saal baad hame kya karna hai, ye Fatah hamare liye kya ahmiyat rakhti hai? Iss ki ahmiyat hamare liye ye hai ke;
Fatah Makkah huwi iss liye Islam hum tak pahuncha, aur aaj 1.9 Billion Musalman iss duniya me maujood hain.
Fatah Makkah me jo akhlaaq aap (صلى الله عليه وسلم) aur Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne dikhaya, wo ta-Qayamat ek sabaq hai poori insaniyat ke liye, ke ek Faateh, ek Victor kaisa hona chahiye.
Hum aaj kya karte hain, kisi football match me, ek goal maarte hain to jo khushi ka izhaar hum karte hain, poore josh ke saath khushi ka izhar hota hai, aisi khushi ko Quran ne Farha kaha. Aise khushi manana sirf Jannat me jaiz hoga.
Doosri ek khushi hoti hai, jiss me izhaar nahi hota. Sirf Dekhne se pata chalta hai ke ye khush hain, aisi khushi ko Quran ne Suroor ya Masroor kaha, yani Chhupi huwi khushi.
Fatah Makkah me khushi chhupi huwi thi, logon ko exploit nahi kiya gaya, unn ka khoon nahi bahaya gaya, sab ko maaf kar diya gaya - yeh hamare liye ek example hai, iss ko follow karna hai.
Logon ke dilon ko jeet kar Islam ko phailana hai.
Tafseer Surah an-Nasr Part 2
Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuh
Pichle dars me hum Surah An Nasr ka Tarjuma wa Tafseer sune, aur aaj iss ke doosre hisse me Fatah Makkah ke baare me janege. Ye iss liye zaroori hai kyun ke jab tak ye nahi maloom ke, kis context me ye Surah nazil huwa, uss ka background - uss ka pas-manzar kya tha - to Surah ke maane, uss ki tafseer ko kaise samjhenge aur kaise apni zindagi me nafiz karenge?
Dr. Israr Ahmed ka kehna hai ke, Quran ki aakhri 10 Suraton me Rasoolullah (صلى الله عليه وسلم) ki seerat bhari huwi hai, waise to saara ka saara Quran aap (صلى الله عليه وسلم) ki zindagi se muttasil hai, connected hai. Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) se aap (صلى الله عليه وسلم) ke inteqaal ke baad poochha gaya ke aap (صلى الله عليه وسلم) ke akhlaq kaise the, to unhone poocha ke kya tum ne Quran nahi parrha, phir agay farmaya ke “Khuloquhul Quran” aap (صلى الله عليه وسلم) ke akhlaq, aap ka conduct, aap (صلى الله عليه وسلم) ka behaviour Quran tha. To Quran ko aap (صلى الله عليه وسلم) ki zindagi, se alag nahi kiya ja sakta.
Surah Al Nasr me Fatah Makkah hone ke baad, jo nishaniyan aap (صلى الله عليه وسلم) ke liye rakhi gayi unn ke poore hone ki ittela hai aur aap (صلى الله عليه وسلم) ke mission ka completion hai. To ye zaroori ho jata ke Fatah Makkah ke bare me hum jaane, aur ye Surah Al Nasr ki tafseer me hum bayan kar rahe hain.
Fatah Makkah ko samajhne ke liye, Sulah Hudaibiyah ko samajhna hoga, jiss ke baad Fatah Makkah ki peshangoi Surah Fatah ki shakal me Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne nazil ki.
Sulah Hudaibiyah se Pehle ka Pas-Manzar (Background)
Surah Al Masad ki tafseer me Seerat-e-Rasool (صلى الله عليه وسلم) ke kayee waqiyat hum sun chuke hain, jiss me humne suna ke kaise Jung-e-Badar me Musalmano ne Mushrikeen-e-Makkah ko shikast di, kaise Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki madad ayee aur kaise Quraish ke kayee naamwar sardar maare gaye.
Phir Kab bin Al Ashraf ke waqiye ki detail me humne suna, ke Jung-e-Badar ke baad kaise aap (صلى الله عليه وسلم) ki personality ki wajah se, Badar ki jeet ki wajah se, aur kuch corrective actions jo aap (صلى الله عليه وسلم) ne liya kuch qabilon ke khilaf uss ki wajah se kayee saare qabile Musalmano ke saath unn ke taloqaat bann gaye, aur ye silsila chalta raha aur iss ke nateeje me, kuch qabile jinn ke taloqaat Makkah walon ke saath mazboot the, wo phir Mushrikeen-e-Makkah se madad maangne lage.
Kayee saare waqiyaat hain, jinn ko cover karne ka mauqa nahi hai, lekin ye batana zaroori hai ke, Quraish Badr ki haar ka badla lene ke liye zor-o-shor se tayyari me lage the. Makkah se aap (صلى الله عليه وسلم) ko khabar panuchane walon me aap ke chacha Abbas (رَضِيَ ٱللَّٰهُ عَنْهُ) ne bataya ke Mushrikeen-e-Makkah 3,000 ka lashkar le kar Madinah ki taraf rawana hone ke liye tayyar hain. Quraish ki fauj ke saath unn ke allies, wo qabile jinn ka Quraish ke saath gehra taaloq tha, wo bhi shamil the, ye Madina ke Shamal me, North ki taraf fauj dera daalti hai. Madinah me aap (صلى الله عليه وسلم) apne Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) se ye mashwara karte hain ke, aya Madinah me rah kar jung ladi jaye ya Madina se bahar nikal kar ladi jaye. Madina se bahar nikal kar jung ladne ka faisla hota hai aur Musalmano ki tedad hoti hai 1,000. Adha raasta jaane ke baad, Munafiqeen jinn ke tedad 300 thi, wo Madinah wapas ho jaate hain, aur Musalmano ki tedad ho jati hai 700.
Uhud pahunch kar aap (صلى الله عليه وسلم) pachas 50 teer andazon ko ek teele par tainaat karte hain aur kehte hain ke, jab tak aap (صلى الله عليه وسلم) ka hukum na ho ye jagah na chhorhe. Jung shuru hoti hai aur Musalman dushman par haawi ho jaate hain aur wo maidan chhorh kar bhagne lagte hain. Teer andazon ki aksariyat ye samajhti hai ke jung khatam ho gayee, aur wo apni jagah chhorh kar maidan me Musalman fauj se jaa milte hain. Khalid Ibn Al Waleed jo abhi tak Musalman nahi huwe the, wo ye maukha dekh kar teele ke piche se hamla karte hain. Kuffar jo bhaag rahe the, ye dekh kar ke Musalmano par peeche se hamla huwa hai, wo palat kar idhar se waar karte hain. Musalman fauj me confusion phail jaata hai aur 70 Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) shaheed hote hain, aap (صلى الله عليه وسلم) par bhi dushman waar karta hai jiss me aap (صلى الله عليه وسلم) ke do daant shaheed ho jaate hain.
Jaisa Badr ke baad Yahoodi qabile Bani Qainuqa par action liye gaya tha, waise hi Jung-e-Uhud ke baad Bani Nadr ke allies ek Sahabi ka qatl kar dete hain, to aap (صلى الله عليه وسلم) unn se blood-money ka dawa karne Banu Nadr qabile ke paas jaate hain apne Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ke saath, wahan wo aap (صلى الله عليه وسلم) ka qatl karne ka plan banate hain. Wahi ke zariye aap (صلى الله عليه وسلم) ko khabar di jaati hai ke wo Banu Nadr se wapas ho jaye aur aap (صلى الله عليه وسلم) Banu Nadr ko 10 din ka time dete hain Madinah chhorhne ke liye, Aur Banu Nadr Khaybar ke ilaakhe me ja ker bass jaate hain. Aur bhi military actions aap (صلى الله عليه وسلم) ki taraf se iss dauran me hote hain, aur doosri taraf Quraish ke Mushrikeen-e-Makkah, iss tayyari me lag jaate hain ke ek final hamla Madinah par kiya jaye taake Musalmano ka aur Rasoolullah (صلى الله عليه وسلم) ka khatema kiya ja sakay.
Banu Nadr aur Quraish mil kar ek agreement karte hain Kabaa ke andar, aur ye sab mil kar Arab ke tamam qabilon ko uksaate hain Madinah par hamla karne ke liye aur jo fauj wo jama karte hain uss ki tedaad ho jaati hai 12,000 - pehle ki tarah Chacha Abbas (رَضِيَ ٱللَّٰهُ عَنْهُ) aap (صلى الله عليه وسلم) ko ittela dete hain ke Macca se ye fauj nikal chuki hai, aap (صلى الله عليه وسلم) fauran tayyari me lag jaate hain aur saare Madinah me ye khabar phailayee jaati hai, ke jeet Musalmano ki hogi agar wo sabr kare, Allah (سُبْحَانَهُ وَتَعَالَىٰ) se hi darte rahe aur hukum maane. aap (صلى الله عليه وسلم) mashwara karte hain aur Salman al Farsi (رَضِيَ ٱللَّٰهُ عَنْهُ) ye mashwara dete hain ke Persia me jab bhi ghodon ki fauj ke hamle ka qadsha rehta to hum apne aap ko khandaq se gher lete, to Madina ko bhi khandaq se bachaya ja sakta hai. Sab ko ye mashwara pasand ata hai aur aap (صلى الله عليه وسلم) Musalmano ko iss mission par laga dete hain aur khud bhi unn ke saath khandaq khodne me lag jaate hain.
Abhi Khandaq khudna khatam bhi nahi huwi ke Quraish ke lashkar aane ki khabar aa jaati hai, auraton aur bachon ko mahfooz makano me shift kar diya jaat hai, aur aap (صلى الله عليه وسلم) Musalmano ke saath jin ki tedaad 3,000 ke qareeb thi, Muqabla karne ke liye tainaat ho jaate hain, aap (صلى الله عليه وسلم) teer andazon ko khandaq ke parallel khada karte hain ke agar koi ghod-sawar khandaq ko paar karne ki koshish kare to teeron se unn ko roka ja sakay. Quraish aur unn ke Arab saathi qabile walon ke liye ye pehla mauqa tha ke, jung me khandaq ke zariye dushman ko rok diya gaya ho. Wo kyun ke iss khandaq ko paar nahi kar sakte the, to doosre tareeqe dhoondne lage, ek tareeqa tha Bani Quraizah ke yahoodiyon ko baghawat ke liye uksaya jaye, jiss ke liye wo pehle inkaar karte hain aur phir Banu Nadr aur Munafiqeen ke pressure me raazi ho jaate hain.
Ab dushman andar bhi hai, to khandaq ke sath sath, Bani Quraiza par bhi nazar rakhni hai, Musalman ghod-sawar, Rasoolullah ke hukum par ab Madine me Allahu-Akbar ke naare lagate huwe raaston ko ghasht karne lage. Din guzar rahe the aur ladai sirf teer chala kar ho rahi thi, dushman ke ghod-sawar koshish me lage the ke jahan khandaq me gap kum hai wahan se paar kiya jaye lekin wo khandaq paar nahi kar paye. Ek din 3 ghod-sawar andar ghus aye lekin unn ko khatam kar diya gaya. Ab dushman issi koshish me laga tha ke jaise hi Musalman chook aur wo andar ghus aye, dushman koshish par koshish kiye ja raha tha, Musalman apni jagah chhorh kar hatt nahi sakte the, yehi wo din tha, jiss din aap (صلى الله عليه وسلم) ki aur Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ki Zohar ki namaz qaza ho jaati hai, Asar ka waqt aata hai aur sooraj ghuroob ho jaata hai, Musalmano ki ye namaz bhi qaza ho jaati hai. Kuch dino se thand ki wajah se pehra dena mushkil ho raha tha, Musalmano ke liye aur Munafiqeen ye mashhoor kar rahe the ke ye jung Musalman nahi jeet sakte sirf ek khandaq ko beech me rakh kar. Naye jo Musalman the unn ka sabr khatam ho raha tha. Aap (صلى الله عليه وسلم) dua karte hain ke “Ya Allah, Kitab (yani Quran) ke nazil karne wale, tezi se hisab lene wale, ye kuffar ke united forces ko, ahzab ko bhaga de, unn ko hila de” har namaz ke baad ye dua kar rahe the aap (صلى الله عليه وسلم).
Jab faisla kun jung nahi hoti to misinformation, aur fake news shuru ho jaati hai, aur ye to jung ka mamela tha, 2 hafte guzar jaate hain aur jo jeet sonch kar kuffar Qabile aye the Musalmano par hamla karne ke liye, wo unn ko nahi mili, balke ab janwar marr rahe the, ek taraf thand aur bhook ki wajah se aur doosri taraf teeron se zakhmi ho kar. Blame game shuru ho jaati hai aur apas me na-ittefaaqi ho jaati hai. Aur phir, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki taraf se ek hawa aur barish shuru ho jaati hai, dushman ke khaime udh jaate hain, aag bhujh jaati hai aur dushman bebas ho kar maidan chhorh kar chale jaate hain.
Doosre din, Musalmano ko aram karte huwe chand ghantte hi huwe the ke Zohar ka waqt hota hai, Namaz se farigh hone ke baad Jibaeel-e-Ameen, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ka hukum le kar Rasoolullah (صلى الله عليه وسلم) ki qidmat me pesh hote hain, aur kehte hain ke Quraizah ke yahoodi jo Musalmano ke khilaf dushman ko support kare the, uss ki saza unn ko milni chahiye. Aap (صلى الله عليه وسلم) Bani Quraizah ke qilon ka muhasara karte hain aur 25 din ke baad wo surrender kar dete hain, unn ke mardon ka qatl kar diya jaata hai aur auraton aur bachhon ko chhorh diya jata hai, takay ye Banu Nadr ki tarah phir Musalmano ko nukhsan na pahuncha sakay.
Sulah Hudaibiya aur Fatah Makkah ki Peshangoi
6AH me Jungo ka silsila chalta raha aur jab Ramadan aya to aap (صلى الله عليه وسلم) Madinah me ruke rahe, Shawwal bhi wahin guzara, ek raat aap (صلى الله عليه وسلم) ne khwab me dekha ke wo Kaba ke andar ja rahe hain aur aap (صلى الله عليه وسلم) ka sar moonda huwa hai. Doosre din aap (صلى الله عليه وسلم) ne Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ko ye baat batayee aur Umrah par chalne ki dawat di, aur log tayyari me lag gaye Umrah par jaane ki, aap (صلى الله عليه وسلم) ne apne saath Ummul Momineen Umm Salamah (رَضِيَ ٱللَّٰهُ عَنْهَا) ko rakha.
Har shaks apne saath ek talwar ke alawa shikar karne ke liye zaroori saman rakh liya, Umar aur Sad Ibn Muadh (رَضِيَ ٱللَّٰهُ عَنْهُما) ne ye mashwara diya ke Musalman Hathiyar se lais, yani fully armed rehna chahiye kyun ke Quraish par koi bharosa nahi kiya ja sakta. Lekin Rasoolullah (صلى الله عليه وسلم) ne farmaya ke wo hathiyar nahi lenge, kyun ke wo sirf Umrah par ja rahe hain. Pehle padao par aap (صلى الله عليه وسلم) ne Hadi ke janwaron par nishani lagayee aur doosron ko bhi hukum diya aisa karne ko. Phir aap (صلى الله عليه وسلم) ne ek shaks ko aagay bheja pata lagane ke liye ke Mushrikeen-e-Makkah ka kya reaction hai - Musalmano ke iss Umrah par nikalne ka.
Aap (صلى الله عليه وسلم) ihram pehante hain aur do rakat namaz ada karke talbiyah parrhna shuru kar dete hain. Musalman bhi aap (صلى الله عليه وسلم) ki pairwi me unn ko follow karte hain.
Jab Quraish ko pata chalta hai ke Musalman Umrah karne ke liye nikle hain to wo ek makhmase me, ek Dilemma me phans jaate hain aur ek emergency meeting karte hain. Unn ki pareshani ye thi ke;
Agar wo Musalmano ko, jo ke ek hazar se zyada Hajiyan the, Makkah me aane se rokenge, to khullam khulla wo unn qawaneen ki khilaf warzi kar rahe hain, jiss ki wajah se unn ki shohrat thi.
Aur agar wo Musalmano ko, jo unn ke dushman hain, peacefully, aman aur sukoon ke sath Makkah me aane dete hain, to phir ye Muhammad (صلى الله عليه وسلم) ki ek moral victory ho jayegi. Aur ye baat saare Arab me phail jayegi aur iss haar ka sehra wo khud apne hathon se pehanenge.
Teesre aur sab se bada dhakka ye hoga, Umarah ke arkaan jo Musalman aa kar karenge Makkah me, ye confirm ho jayega ke Musalman dar asal Deen-e-Ibrahim ko follow karne wale hain aur Arab ke Qabilon ke liye Islam me dakhil hona, aur bhi zyada attractive ho jayega.
Musalmano ko wo hargiz Makkah me dakhila nahi dene wale the.
Jab Hujjaj Usfan ke ilaakhe me pahunche, tab wo shaks jiss ko aap (صلى الله عليه وسلم) ne khabar lene ke liye bheja tha, wo ittela deta hai ke, Mushrikeen-e-Makkah Khalid Ibn Waleed ko 200 ghodh-sawaron ke saath bheje hain, Musalmano ko rokne ke liye. Aap (صلى الله عليه وسلم) ek guide ki madad se doosre raaste se Hudaibiya pahunchte hai jo Makkah ke qareeb hai. Khalid Ibn Waleed ko baad me samajh aata hai ke Musalman asal raasta chorrhh, doosre raste se Makkah ki taraf pahunch rahe hain, aur wo wapas aa kar Quraish ko bata dete hain ke aap (صلى الله عليه وسلم) Musalmano ke saath aa rahe hain.
Hudaibiya Pahunchte hi, aap (صلى الله عليه وسلم) ki oottni, Qaswa, Baitth jaati hai aur koshish karne par bhi nahi utthti. Aap (صلى الله عليه وسلم) iss ko Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki taraf se ek nishani maan kar, fil-waqt, Hudaibiya me rukne ka hukum dete hain.
Quraish ke aur aap (صلى الله عليه وسلم) ke beech me information exchange hota hai, Quraish ki taraf se aur aap (صلى الله عليه وسلم) ki taraf se log khabar le kar bheje jaate hain lekin koi faisla nahi hota, phir Aap (صلى الله عليه وسلم) mashwara karte hain aur Umar (رَضِيَ ٱللَّٰهُ عَنْهُ) ke mashware par Uthman Ibn Affan (رَضِيَ ٱللَّٰهُ عَنْهُ) ko bhejte hain, aur Quraish ke log Uthman (رَضِيَ ٱللَّٰهُ عَنْهُ) ka isteqbal karte hain, welcome karte hain aur unn se kehte hain ke - aap Umrah kar lijiye lekin jo log Hudaibiyah me ab hain unn ko wo Makkah me daakhil hone nahi denge. Uthman (رَضِيَ ٱللَّٰهُ عَنْهُ) akele Umrah karne se inkaar kar dete hain.
Musalman intezaar kar rahe the, Uthman (رَضِيَ ٱللَّٰهُ عَنْهُ) ki wapasi ka, lekin unn ko kuch der lagti hai wapas aane me, aur ek afwaah phail jaati hai Quraish ne unn ka qatl kar diya hai. Musalmaan ek ke baad ek, aap (صلى الله عليه وسلم) ke haath par haath rakh kar baitth karte hain, qasam khaate hain ke Uthman (رَضِيَ ٱللَّٰهُ عَنْهُ) ke khoon ka badla lenge, chaahe hamari jaan hi kyun na chali jaye aur aap (صلى الله عليه وسلم) ka saath denge iss badle ko poora karne ke liye.
Aap (صلى الله عليه وسلم) ek babool ke darakht ke neeche baitthe the, iss baitt ko Bait-ur-Rizwan ke naam se jaana jaata hai, aur iss ka zikr Quran me Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne Surah Fatah ki 18wi ayat me kaha ke;
“Allah (سُبْحَانَهُ وَتَعَالَىٰ) momino se khush ho gaya jab wo darakht ke neeche aap (صلى الله عليه وسلم) se Bait kar rahe the, unn ke dilon ka haal Uss ko maloom tha, iss liye Uss ne inn ke dilon par Sukoon nazil farmaya, aur inn ko tohfe ke taur par ek anqareeb fatah dega.”
Quraish ab Suhayl ibn Amr ko bhejte hain, ek Muaheda, Sulahnama, (Treaty) banane ke liye, unn ke aur Musalmano ke beech, agreement ke, sharait par yani terms par behas hoti hai aur aap (صلى الله عليه وسلم) Ali (رَضِيَ ٱللَّٰهُ عَنْهُ) se kehte hain ke agreement ke sharait likho;
Jab aap (صلى الله عليه وسلم) ne kaha pehle likho “Bismillah Ar-Rahman Ar-Raheem” Suhayl ne kaha ke ye Ar-Rahman kaun hai, hum iss ko nahi jaante, likho “Bismika Allahumma” jiss ka matlab “Tere naam ke saath Aye Allah”, Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) pukaar utthe, ke Wallahi hum Bismillah Ar-Rahman Ar-Raheem hi likhenge, aap (صلى الله عليه وسلم) ne hukum diya ke “Bismika Allahumma” likho.
Phir aap (صلى الله عليه وسلم) ne aagay kaha ke, “Ye muaheda, Muhammadur Rasoolullah (صلى الله عليه وسلم) ke aur Suhayl Ibn Amr ke beech me tai-paya. Iss par Suhayl ne aiteraz kiya ke, “Agar hum ye maante ke aap (صلى الله عليه وسلم) Allah ke Rasool hain, to hum aap (صلى الله عليه وسلم) ko;
Makkah me aane se nahi rokte,
Aur na hum aap (صلى الله عليه وسلم) se Jung karte,
Balke likho, Muhammad Ibn Abdullah, hum to aap (صلى الله عليه وسلم) ko issi naam se jaante hain. Jab tak Ali (رَضِيَ ٱللَّٰهُ عَنْهُ) Muhammadur Rasoolullah (صلى الله عليه وسلم) likh chuke the, to aap (صلى الله عليه وسلم) ne unn se kaha ke “Rasool Allah” ko kaat do, to Ali (رَضِيَ ٱللَّٰهُ عَنْهُ) ne kaha ke wo inn alfaaz ko apne haath se nahi kaatenge. Aap (صلى الله عليه وسلم) ne unn se kaha ke batao ye alfaz kahan likhe huwe hai, phir aap (صلى الله عليه وسلم) ne apne haath se “Rasool Allah” ke alfaaz ko kata. Phir Ali (رَضِيَ ٱللَّٰهُ عَنْهُ) ko kaha ke “Ibn Abdullah” likho, jo aap ne likh diya.
Baaqi ka Sulahnama likha jaane laga, uss ke kuch points ye the;
Jung 10 saal ke liye nahi hogi, aur koi ek doosre ko nuqsan pahuchane ki koshish nahi karega,
Jo koi Muhammad (صلى الله عليه وسلم) ke paas bhag kar ayega, wo aap (صلى الله عليه وسلم) Quraish ko wapas kar denge, aur jo koi Quraish ke paas ayega - Quraish uss ko wapas nahi karenge,
Dono party dokhe ka aur ghaddari ka istemaal nahi karenge, kisi bhi maqsad ko hasil karne ke liye,
Arab ke Qabilon me se, jo koi Muhammad (صلى الله عليه وسلم) se agreement karna chahta hai wo kar sakta hai, aur joi koi Quraish ke saath agreement karna chahta hai wo kar sakta hai.
Aur ye agreement inn alfaaz par khatam huwa ke, Muhammad (صلى الله عليه وسلم) iss saal wapas chale jayenge, Umrah karne ki ijazat nahi hai - jab Quraish Makkah me maujood hain. Agle saal, Quraish Makkah chhorrh kar bahar jayenge aur aap (صلى الله عليه وسلم) apne Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ke saath aa kar Makkah me Umrah kar sakte hain, reh sakte hain, sirf teen din tak. Koi hathyaar saath nahi layenge, siway unn hathiyaron ke jo ek Musafir ke paas hote hain, aur talwarein miyan me hona chahiye.
Ye terms, ye sharait, Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ko bardasht nahi ho rahe the, aur wo abhi iss masale se jooj hi rahe the ke, Suhayl ka chhota beta, Abu Jandal, jo Musalman ho gaya tha aur jiss ko Suhayl ne qaid kar rakha tha, wahan par pahunchta hai - iss ummeed me ke Madinah hijrat karega, aur uss ka bada bhai uss ka isteqbaal karne hi wala tha, ke Suhayl uss ko mukka maarta hai aur aap (صلى الله عليه وسلم) se kehta hai ke, hamara agreement ho chuka hai, ye shaks ke aane se pehle to aap (صلى الله عليه وسلم) iss ko wapas kar denge, jiss par aap (صلى الله عليه وسلم) raazi ho jaate hain.
Abu Jandal, Musalmano ko awaz deta hai ke, kya wo usse dushmano ko de denge? aap (صلى الله عليه وسلم) Suhayl se kehte hain ke, ye ek ehsaan ke taur par, iss ek qaidi ko Musalmano ko le jaane do, lekin Suhayl nahi maanta aur Abu Jandal ko wapas kar diya jata hai, ye keh kar ke Sulah Hudaibiyah ho chuki hai aur wo uss ko todhna nahi chahte, aur Abu Jandal ko sabr karne ka hukum dete hain.
Rasoolullah (صلى الله عليه وسلم) ke baad, Abu Bakr, Umar, Ali, Abdur Rahman Ibn Awf, Mahmud ibn Maslamah (رَضِيَ ٱللَّٰهُ عَنْهُم) Sulah Hudaibiya par dastakhat karte hain.
Aap (صلى الله عليه وسلم) Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ko hukum dete hain ke wo, Ihram uttaar de aur apne sar mundhwa lein, koi apni jagah se nahi hilta, aap (صلى الله عليه وسلم) aur do baar yehi hukum dohraate hain, lekin wo pareshan aur hairat ki nazron se aap (صلى الله عليه وسلم) ki taraf dekhte hain aur koi apni jagah se nahi hilta. Wo iss liye kyun ke jo arkaan Umrah ke the wo to Makkah me karne ke the, lekin aap (صلى الله عليه وسلم) unn ko Makkah se bahar wo arkaan karne ka hukum de rahe hain. Jab aap (صلى الله عليه وسلم) ne dekha ke koi unn ki baat nahi sunn raha hai to wo apne khaime me chale jaate hain aur Ummul Momineen, Umm Salama (رَضِيَ ٱللَّٰهُ عَنْهَا) ko batate hain. Umm Salama (رَضِيَ ٱللَّٰهُ عَنْهَا) aap (صلى الله عليه وسلم) ko mashwara deti hain ke - aap (صلى الله عليه وسلم) kisi se kuch na kahe, aur aap (صلى الله عليه وسلم) apni Qurbani karein aur apna sar mundhwaye.
Rasoolullah (صلى الله عليه وسلم) - Umm Salama (رَضِيَ ٱللَّٰهُ عَنْهَا) ke iss mashware par amal karte hain aur apna oontt zibah kar dete hain, badi awaz me “Bismillahi Allahu Akbar” keh kar. Itteba-e-Rasool (صلى الله عليه وسلم) me Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) jaldi jaldi daudte hain apni apni Qurbani karne ke liye, phir aap (صلى الله عليه وسلم) hukum dete hain ke unn ke baal munde jaye, aur Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) bhi ek doosre ke baal mundhte hain - itteba-e-Rasool (صلى الله عليه وسلم) me.
Aap (صلى الله عليه وسلم) aur Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) Madinah wapas ho jaate hain aur raaste me Surah Fatah Nazil hoti hai, ye Khushkhabri dete huwe ke,
إِنَّا فَتَحْنَا لَكَ فَتْحًۭا مُّبِينًۭا
“Aye Nabi (صلى الله عليه وسلم) humne aap ko ek khuli huwi Fatah di hai”
Fatah Makkah se Pehle ka Pas-Manzar
Sulah Hudaibiyah ke baad khat-o-kitabat ka daur shuru hota hai, aur yahan contracts follow karna aur record keeping ki importance samajh me aati hai jo aaj bhi relevant hai;
Kuch aur Musalman Makkah se bhag kar Madina aate hain, aur aap (صلى الله عليه وسلم) unn ko agreement ke tahat wapas kar dete hain, aur ye log Quraish se bhag kar ek 70 logo ki ek gang bana lete hain aur Makkah ke Khafilon par hamla karte hain, Quraish aap (صلى الله عليه وسلم) ko letter likhte hain ke inn Musalmano ko Madina bula lijiye, aur hum inn ko lautane ka demand nahi karenge. Aap (صلى الله عليه وسلم) khat ke zariye, iss Musalman gang ko hukum dete hain Madina aane ke liye.
Aap (صلى الله عليه وسلم) Abyssinia me Negus ko, yani Habsha ke badesha Al Najjashi ko khat likhte hain, aur wahan ke Musalmano ko Madina aane ka hukum dete hain, Al-Najjashi pehle hi Musalman ho gaya tha.
Aap (صلى الله عليه وسلم) ne Yemen ke Viceroy, Badhan ko khat likhte hain, apne Nabi hone ki khabar dete hai aur Islam me dakhil hone ki dawat dete hain, jo aap (صلى الله عليه وسلم) ki dawat ko qabool kar leta hai aur aap (صلى الله عليه وسلم) uss ko Yemen ke ruler ki tarah muqarrar karte hain, appoint karte hain.
Aap (صلى الله عليه وسلم) ne Persia, Faras ke Khusro ko khat likhte hain, apne Nabi hone ki khabar dete hai aur Islam me dakhil hone ki dawat dete hain, Khusro ne aap Aap (صلى الله عليه وسلم) ke khat ko phaad dala, jab ye khabar aap Aap (صلى الله عليه وسلم) ko mili to aap (صلى الله عليه وسلم) ne dua ki ke Aye Allah, tu bhi iss ke saltanat ko phaad de.
Aap (صلى الله عليه وسلم) ne Syria me Roman Badeshah Ceasar ko, yani Rumi badeshah Qaisar ko, aur Alexandria me Egypt ke badesha Muqawqis ko, khutoot likhte hain aur Islam ki dawat dete hain.
Yehi wo waqt tha ke, Makkah aur Madina ke log aman aur sukoon se rehne lage, aur ek doosre se milne lage, aur Musalmano ki abadi double ho gayee.
Iss daur me, Yahoodi aap (صلى الله عليه وسلم) ki jaan lene ke liye - Labid ko rishwat dete hain, aap (صلى الله عليه وسلم) par jaadu karne ke liye, phir Surah Al Falaq aur Surah An Nas nazil hoti hain. Ye jaadu ka karwana, Banu Nadr ke yahoodiyon ki chal thi, na sirf ye ek hamla tha aap (صلى الله عليه وسلم) ki zindagi par, doosre wujoohat bhi the jaise ke;
Jung-e-Khandaq bhi thi - Banu Nadr ki wajah se hi uss paimane par ho saki, warna to dushman ki fauj aadhi bhi na ho paati,
Aur Banu Nadr ke bhadkaawe ki wajah se hi, doosre qareebi qabile, Ghatafan jaise Madinah ko nukhsaan pahunchane aur jung ke liye hamesha tayyar rehne lage,
Iss liye Banu Nadr aur unn ke Khaibar ke Rishtedar qabile walon par action lena zaroori ho gaya tha.
Aap (صلى الله عليه وسلم) raat me safar karte aur bohot hi khamoshi se aur dushman ko khabar mile baghair Khaibar pahunchte hain aur muhasara karte hain, Khaibar me alag alag qile the, jo kamzor qile the unn par pehle hamla kiya aur wahan se kuch hathyar mile jo qilon par hamla karne ke kaam aye. Ek ke baad ek qile aap (صلى الله عليه وسلم) ne fatah kiye aur akhir me jo sab se mazboot khila tha uss ka muhasara kiya, 2 hafte baad Banu Nadr ke sardar ne aap (صلى الله عليه وسلم) se agreement kiya ke sara maal Khaibar ka aap (صلى الله عليه وسلم) ka huwa aur wo Khaibar chhorrh kar chale gaye. Doosre do aur qile wale bhi iss agreement par hathyar daal dete hain aur aap (صلى الله عليه وسلم) unn do qile walon ko wahan rehne ki ijazat dete hain, iss shart par ke wo aap (صلى الله عليه وسلم) ko salana paidawaar ka adha hissa tax ke taur par denge.
Khaibar ki jung ke baad chote-bade expeditions aap (صلى الله عليه وسلم) bhejte hain, aur issi tarah ek saal ka arsa poora hota hai Sulah Hudaibiya ko huwe aur Umrah ki baari aati hai, teen din tak Quraish apne gharon ko chhorh kar Makkah ke bahar chale jaate hain aur 2000 Musalman Umrah karne ke baad Madinah wapas hote hain. Aur yehi waqt hai 7AH me, jab ke Khalid Ibn Waleed aur Amr Ibn Al Aas Musalman hote hain.
Syria ke border par kuch military action ki zaroorat hoti hai aur Khalid ibn Waleed aur Amr Ibn Al Aas ke skills Musalmano ke kaam aate hain. Ye military expeditions Heraclius tak pahunchte hain aur uss waqt aap (صلى الله عليه وسلم) ka khat bhi uss tak pahunchta hai, wo khud to Musalman ho jata hai lekin uss ki qaum Islam nahi qabool karti.
Sulah Hudaibiyah ke bawajood, kuch Makkah ke allies, Bakr ke qabile wale, unn ke purane dushman Khuzaáh qabile walon par hamla karte hain, jo ke Musalmano ke Allies the aur ek Khuzaá ke shaks ki maut ho jaati hai, aur ye mamela kuch Makkah ke qareeb aur kuch Makkah ke andar hota hai, Quraish ke kuch log hathyar se iss hamle me madad karte hain aur ek ya do Quraish ke log iss hamle me shamil bhi hote hain. Iss ki khabar Khuzaa Qabile wale aap (صلى الله عليه وسلم) tak pahunchate hain aur aap (صلى الله عليه وسلم) bohot ghussa hote hain.
Quraish ko iss waqiye se bohot pareshani hoti hai aur wo Abu Sufyan ko bhejte hain aap (صلى الله عليه وسلم) ko tasalli dene ke liye, aap (صلى الله عليه وسلم) Abu Sufyan ki baat nahi sunte, to wo apni beti - Ummul Momineen Umm Habiba (رَضِيَ ٱللَّٰهُ عَنْهَا) ke paas jaate hain jo unn ki madad karne se inkaar kar deti hain, phir Abu Sufyan Abu Bakr aur deegar sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ke paas jaate hain taake Sulah Hudaibiyah ke muahede ko barqarar rakhne ke liye Rasoolullah (صلى الله عليه وسلم) se minnat kare. Lekin Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ko pata tha ke jab Rasoolullah (صلى الله عليه وسلم) kisi mamele ka irada kar lete the to uss ko wo poora karte the aur koi unn ko uss faisle se nahi hatta sakta tha.
Abu Sufyan thak-haar ke Makkah wapas ho jaate hain, aur Rasoolullah (صلى الله عليه وسلم) Quraish ke khilaaf muhim par nikalne ki tayyari karte hain aur Abu Bakr (رَضِيَ ٱللَّٰهُ عَنْهُ) ke poochne par unko bhi tayyari karne ki ijazat dete hain. Abu Bakr (رَضِيَ ٱللَّٰهُ عَنْهُ) poochte hain ke kya Sulah ka waqt khatam hone tak intezaar nahi karenge, to aap (صلى الله عليه وسلم) ne farmaya ke unhone hume dhoka diya aur Sulah ke Muahede ko toda aur main unn par hamla karoonga. Aur aap (صلى الله عليه وسلم) Abu Bakr (رَضِيَ ٱللَّٰهُ عَنْهُ) se kehte hain ke iss baat ko apne tak hi rakho, aur har shaks ko, jo wo chahe sonchne do. Phir aap (صلى الله عليه وسلم) dua karte hain ke, Aye Allah! Quraish se iss khabar ko chhupaiyye, taakay hum unn ki zameen me achanak pahunche - aur wo tayyari na kar paye.
Aap (صلى الله عليه وسلم) ki ye dua ki qabooliyat iss tarah huwi ke, aap (صلى الله عليه وسلم) ko Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki taraf se wahi ke zariye khabar hoti hai ke, Madinah se ek letter Quraish ko bheja ja chuka hai - jo batata hai ke aap (صلى الله عليه وسلم) Makkah par hamla karne wale hain. Aap (صلى الله عليه وسلم) Ali aur Az-Zubair (رَضِيَ ٱللَّٰهُ عَنْهُما) ko bhejte hain uss aurat ko pakadne ke liye jo uss khat ko apne balon me chhupa kar le ja rahi thi, aur wo uss khat ko pahunchne se rok lete hain.
Phir aap (صلى الله عليه وسلم) ne kuch bharose mand qabilo ko apni fauj bhejne ko kehte hain, taake Ramadan shuru hote hi wo Madinah me rahe. Ek bohot hi badi fauj, muqarrar din ko jama hoti hai, sab ke sab shamil ho jaate hain, aur jab fauj nikli Madina se to raste me aur fauji tukdiyan judne lagi, poore mila kar 10,000 ki fauj aur 800 se zyada ghod-sawar the. Abhi tak kisi ko nahi maloom dushman kaun hai, siway kuch qareebi sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ke.
Doosri taraf Taif me Hawazin ke qabile ye guman kar rahe the ke aap (صلى الله عليه وسلم) badi fauj le kar unn par hamla karne wale hain aur wo tayyari karne lage, Makkah wale jaante the ke unhone muaheda toda hai aur jab raat ka waqt huwa to aap (صلى الله عليه وسلم) ne tamam logon se kaha ke har ek shaks aag jalayega, aur 10,000 camp fires ka matlab fauj ki tedad bohot badi hone ka signal Makkah walon ko mila, aur wo emergency meeting karte hain aur ye tay karte hain ke Abu Sufyan ja kar aap (صلى الله عليه وسلم) se baat karna chahiye.
Abu Sufyan aur unn ke sathiyon ko Musalmano ke khaimo ke bahar chacha Abbas (رَضِيَ ٱللَّٰهُ عَنْهُ) milte hai, jo unhe Rasoolullah (صلى الله عليه وسلم) ke paas le jaate hain, aur aap (صلى الله عليه وسلم) unhe keh dete hain ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki madad se Makkah Fatah ho jayega aur Hawazin ka khatema hoga, to behtar hai ke “La ilaha Illa Allah, Muhammadur Rasoolullah” ko tasleem kar lo. Teeno Islam qabool kar lete hain.
Fatah Makkah
Fajr ke baad Rasoolullah (صلى الله عليه وسلم) fauj ko hukum dete hai agay badhne ke liye aur fauj ki har tukdi ka parcham aap (صلى الله عليه وسلم) ke chune huwe admi ke hawale kar dete hain, aur chacha Abbas (رَضِيَ ٱللَّٰهُ عَنْهُ) ko hukum dete hain ke wo Abu Sufyan ko Makka ko pahadi raste par roke rakhe, takay wo saari ki saari fauj ko saamne se jaate dekhe, har ek tukdi jo samne se jaati uss par Abu Sufyan poochte ye kaun hai aur chacha Abbas (رَضِيَ ٱللَّٰهُ عَنْهُ) batate unn ke naam aur tedad. Taqreeban saare Arab ki fauj aaj ke din aap (صلى الله عليه وسلم) ke saath Makkah me daakhil ho rahi thi, kuch qabile Quraish ki pohonch se bahar the, kuch unn ke saathi huwa karte the, ab wo Musalman ho gaye to Musalmano ki fauj ke saath ho gaye, jiss par Abu Sufyan ta’ajub karte hain.
Aakhri dasta aap (صلى الله عليه وسلم) ka tha, jiss ko Sa’d ibn Ubadah lead kar rahe the, aur jiss me Muhajireen aur Ansar the, jaisa hi wo Abu Sufyan ke paas se guzre, Sa’d ibn Ubadah ne kaha; Aye Abu Sufyan “aaj ke din qatl-e-aam hoga”, Abu Sufyan aap (صلى الله عليه وسلم) se poochte hai jo Sa’d ne kaha, to aap (صلى الله عليه وسلم) jawab dete hain ke, “Aaj Rehmat ka din hai, aur aaj ke din Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne Quraish ko izzat bakhshi”, phir aap (صلى الله عليه وسلم) ko Umar aur Abdur Rahman ibn Awf (رَضِيَ ٱللَّٰهُ عَنْهُم) Mashwara dete hain ke, kahin aisa na ho ke Sa’d achanak hamla kar de, aur Rasoolullah (صلى الله عليه وسلم) unn ko hukum dete hain ke wo fauj ki iss tukdi ka parcham, apne bete Qais ko dede, jo narm mizaj the.
Jab fauj guzar gayee, tab Abu Sufyan (رَضِيَ ٱللَّٰهُ عَنْهُ) Makkah me jaa kar, apne ghar ke bahar khade ho kar, logon me ailan karte hain ke, aye logo Muhammad (صلى الله عليه وسلم) ki fauj bohot badi hai aur hum uss ka muqabela nahi kar sakte, Rasoolullah (صلى الله عليه وسلم) ne mujh se kaha, ye batane ko ke, “jo koi Abu Sufyan ke ghar me hai, wo mahfooz hai, jo koi apne ghar ka darwaza band kar le aur andar baittha rahe, wo mehfooz hai, jo koi Masjid-e-Haram me hai, wo mehfooz hai.
Ab fauj Makkah me dakhil hone ke liye tayyar thi, aap (صلى الله عليه وسلم) hukum dete hai ke Makkah me chaaron raston se dakhil honge, aur ye fauj chaar daston me takhseem ki gayi aur aap (صلى الله عليه وسلم) ka sar neeche tha ke aap ki daadhi seene ko lag rahi thi, ye Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke shukrane me tha. Aur Shamail Muhammadiya ki ek hadith ke mutabiq aap (صلى الله عليه وسلم) Surah Fatah ki pehli do ayat ki tilawat kar rahe the; “Inna Fatahna Laka Fathan Mubeena…”
Ek chhoti si jhadap hoti hai, Khalid ibn Waleed ke fauji daste ke saath jiss par Quraish hamla karte hain, warna puri Fatah Makkah aman ke saath huwi, aap (صلى الله عليه وسلم) ke liye ek khaima khada kiya jaata, jahan par aap (صلى الله عليه وسلم) se unki cousin aur Ali (رَضِيَ ٱللَّٰهُ عَنْهُ) ki behen se milte hain, wo aap (صلى الله عليه وسلم) se ijazat maangti hai ke wo 2 mushrikon ko apne ghar me panah de rahi hai, aap (صلى الله عليه وسلم) ne farmaya, tum jis ko aman do gi hum bhi uss se aman me hain, aur tum jis ki hifazat karogi, hum bhi uss ki hifazat karenge, phir aap (صلى الله عليه وسلم) ne 8 rakat duha ya ishraq ki namaz parrhi aur aram kiya.
Phir aap (صلى الله عليه وسلم) Kaba ki taraf jaate hain aur tawaf karte hain, aur Hajr-e-aswad ko apne asa, apni walking stick lagate hain aur takbeer kehte hain, aur ye takbeer Musalman bhi dohrate hain aur poora Makkah takbeer se goonj utth’ta hai. Phir aap (صلى الله عليه وسلم) butto’n ko gira dete hain jo Kaba ke atraaf me khade the, tawaf ka aakhri chakkar lagane ke baad aap (صلى الله عليه وسلم) Maqam-e-Ibrahim par namaz parrhte hain, phir aap zamzam ke kuwe par jaate hain aur chacha Abbas (رَضِيَ ٱللَّٰهُ عَنْهُ) aap (صلى الله عليه وسلم) ko zamzam pilate hain, aur jo purana dastoor tha - Bani Hashim Hajion ko pani pilaane ka haq, aap (صلى الله عليه وسلم) unn ko wapas dete hain.
Phir Ali (رَضِيَ ٱللَّٰهُ عَنْهُ) Kaba ki kunji laate hain, to chacha Abbas (رَضِيَ ٱللَّٰهُ عَنْهُ) kunji ki hifazat ka zimma, aap (صلى الله عليه وسلم) se maangte hain aur aap (صلى الله عليه وسلم) farmate hain ke, jiss qabile ka jo haq tha, wo haq main uss qabile ko lauta doonga, na ke kisi ka haq chheen kar, kisi aur ko doon. Phir aap (صلى الله عليه وسلم) ne Abd Ad-Dar ke Uthman Ibn Talha, ko bulaya aur unn ke qabile ka haq unhe wapas kar diya aur aaj tak wohi qabile ke paas Kaba ki kunji ki zimmadari hai. Aap (صلى الله عليه وسلم) Kaba ke andar jaate hain aur waha par rakhe images ko mitaane ka hukum dete hain.
Phir aap (صلى الله عليه وسلم) bahar aate hain, aur jo log Masjid me aur apne gharo me panah liye the, wo ab aa kar Kaba ke sehan me jama ho jaate hain, aap (صلى الله عليه وسلم) ne unn se khitab kiya aur poocha ke tum “kya kehte ho aur kya sonchte ho”, unhone jawab diya ke “Hum acha kehte hain aur acha sonchte hain: Ek nek aur shareef Bhai ki tarah, jo aur ek nek aur shareef bhai ka beta hai, hum aap (صلى الله عليه وسلم) ke hukum ke mohtaj hain” aap (صلى الله عليه وسلم) ne kaha ke, main tum se wohi kehta hoon, jo Yousuf AS ne apne bhaiyyon se kaha tha, phir aap (صلى الله عليه وسلم) ne Surah Yousuf ki 92 ayat tilawat ki, aur aam maafi de dete hain.
Phir aap (صلى الله عليه وسلم) ne hukum diya ke Hubul ke gire huwe butt ko todh do, phir aap (صلى الله عليه وسلم) ne ailan kiya ke jiss kisi ke paas koi butt hai unke gharon me to wo todh de, phir aap (صلى الله عليه وسلم) Safa ki pahadi par jaate hain - jahan se aap (صلى الله عليه وسلم) ne deen ki pehli dawat di thi, aur waha log jo ab tak dushman the aap (صلى الله عليه وسلم) ke wo Islam qabool karne ke liye aa jaate hain, inn ki tedad sawon me thi, aap (صلى الله عليه وسلم) ne sab ko maaf kar diya;
Abu Sufyan ki biwi, Hind, Islam qabool karti hai aur aap (صلى الله عليه وسلم) unn ka isteqbaal karte hain, welcome karte hain,
Abu Jahl ki bahu, Umm Hakim, Islam qabool karti hai aur aap (صلى الله عليه وسلم) se apne miya Ikrima yani Abu Jahl ke bete ke liye protection maangti hai, jo aap (صلى الله عليه وسلم) dete hain,
Phir aap (صلى الله عليه وسلم) Abu Lahab ke beton ke baare me poochte hain, chacha Abbas (رَضِيَ ٱللَّٰهُ عَنْهُ) unn ko aap (صلى الله عليه وسلم) ke saamne pesh karte hain aur wo bhi Islam qabool karte hain, aur aap (صلى الله عليه وسلم) unn ke liye dua karte hain,
Phir aap (صلى الله عليه وسلم) Khalid ibn Waleed (رَضِيَ ٱللَّٰهُ عَنْهُ) ko Nakhlah ke muqaam par, wahan ke butt ko khatam karne ke liye bhejte hain, jo wo kar ke wapas aate hain, to aap (صلى الله عليه وسلم) ne Khalid (رَضِيَ ٱللَّٰهُ عَنْهُ) se poocha ke kya tumne uss ko nahi dekha, wo kehte hain ke unhone kuch aur nahi dekha. aap (صلى الله عليه وسلم) unn ko wapas bhejte hain, aur wahan Al-Uzza naam ki kaali aurat huwa karti thi, jo barhana rehti thi aur log uss ko maante aur poojte the, Khalid (رَضِيَ ٱللَّٰهُ عَنْهُ) uss ka qatl kar dete hain aur shirk ki ye zinda butt ko khatam karte hain, aise hi doosre aur butto ko khatam karne ke liye aur sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ko bhejte hain.
Poore ka poore Makkah Islam qabool kar leta hai, siway chand logon ke, inn ko aap (صلى الله عليه وسلم) chaar mahine ki mohlat dete hain aur iss dauran, Safwan Musalman hote hain, Abu Jahl ka beta Ikrimah Musalman hota hai, Suhayl jo Sulah Hudaibiya ka agreement kiya tha, wo Musalman hota hai.
Ab yahan Fatah Makkah ka zikr khatam huwa, agay sirf ye kehna hai ke, ye jo Musalmano aur Quraish ke beech jo masala tha, iss ke hal hone ka log intezar kar rahe the, aur jaise hi pata chala ke aap (صلى الله عليه وسلم) jeet gaye - iss ke baad log tezi se Islam me dakhil hone lage, aur bhi junge huwi, aur Musalmano ko fatah mili. Tabuk jo Syria ke border par hai, wahan bhi aap (صلى الله عليه وسلم) fauj le kar jaate hain lekin - dushman nahi aata, ye sare waqiyat Hajjatul wada se pehle ke hain, jahan ye Surah An Nasr nazil huwi. Aur aap (صلى الله عليه وسلم) ka mission ikhtetaam ko pahuncha.
Ab kyun ke, ye Surah aakhri wahi tha, to Wahi ke baare me aane wale hafte me samjhenge, Ramadan bhi shuru ho jayega, pehli tarawi hogi next saturday, 2-April ko, In-Sha Allah
Tafseer Surah an-Nasr Part 1
Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuh
Pichle teen hafton se hum Surah Al-Masad ki tafseer sun rahe the, aur aaj se In Sha Allah Surah An-Nasr ko samajhne ki koshish karenge, iss surat me bhi jo alfaz aye hain unn me bohot explanation hai, aur phir ye aakhri sura hai jo complete surah aap (صلى الله عليه وسلم) par nazil huwa aur iss ke baad kuch ayatein nazil huwi aur wahi ka jo silsila nabiyon ki taraf bheja ja raha tha wo khatam ho gaya hamesha ke liye, kyun ke, aagay ab aur koi nabi ya rasool aane wale nahi hain aur koi nayi shariyat aane wali nahi hai. Kuch cheezon ka samajhna zaroori hai, issi liye iss surat ko bhi do ya teen hisson me karenge:
Introduction
Suratun Nasr – Quran ki 110wi surat hai, lafz e Nasr iss surat ki pehli ayat me aya hai. Imam Qurtubi apni Tafseer al-Qurtubi me, iss surat ka doosra naam, Surah at-Tawdee‘, Alwida Surah kaha hai. Jami at-Tirmidhi ki ek hadith me iss ka naam Al-Fath ke aye hain, ye lafz iss surat ki pehli ayat ka aakhri lafz hai.
Quran ki tarteeb ke hisab se pehle Surah al-Kafiroon, phir ye Surah an-Nasr, phir Surah al-Masad, al-Ikhlas, al-Falaq aur phir Surah an-Naas hai.
Aakhri do suratein Al Falaq aur An Nas ek saath nazil huwi aur inn dono ko ek saath parrhne ka hukum aya hai, balke aakhri teen Suraton ko ek saath parrhne ka hukum hum pichle duroos me sunn chuke hain.
Shamail At-Tirmidhi ki hadith jiss me, aap (صلى الله عليه وسلم) se Abu Bakr (رَضِيَ ٱللَّٰهُ عَنْهُ) ne kaha ke wo budhe lag rahe hain, to aap (صلى الله عليه وسلم) ne jawab diya ke, uss ki wajah Surah Hud aur uss ki behne hain. Islamweb par ye sawal poocha gaya ke, Surah Hud, Chapter 11 ki behne kaunsi suratein hain, jawab me kaha gaya ke, wo suraton ke naam hain;
Surah Waqiya, Chapter 56
Surah Mursalat, Chapter 77
Surah Naba, Chapter 78
Surah Takwir, Chapter 81
Ye hadith Tirmidhi me aur Mustadrak Al Hakim me hai, aur Imam Al Zahabi ne isse Sahih kaha hai.
To ye samajh me ata hai ke inn suraton me koi connection hai, topics ke lehaz se, mano ke lehaz se.
Raymond Farrin jo assistant professor hain American University of Kuwait me, wo apni kitab “Structure and Quranic Interpretation” me likhte hain ke, Quran me ek structure hai, jis tarah se suraton ko rakha gaya hai, aur jis tarah suraton me ayaat ki tarteeb hai, to iss lehaz se;
Surah al-Falaq aur Surah an-Naas ka ek joda hai,
Dono suraton me ek resemblance hai
Dono suratein Madani hain
Dono suraton ko Al Muawwidhatain kaha gaya hai
Dono suratein ek saath nazil huwi
Dono suratein Qul se shuru hoti hain
Dono suratein Allah SWT se protection maangne ke liye hai, sharr se, evil se, jaadu se
To ye dono suraton ka ek joda hai
Phir Surah al-Kafiroon, aur Surah an-Nasr ka ek joda hai, aur phir Surah al-Masad aur Surah al-Ikhlas ka ek joda hai. Ye char suraton ka set hai, jiss me;
Pehli surat Al-Kafiroon aur akhri surat Al-Ikhlas ‘Qul’ se shuru hoti hain, aur
Doosri surat An-Nasr aur teesri surat Al-Masad, ye do suratein kufr par fateh ya victory ke baare me,
Surah An-Nasr Fateh Makkah par hai aur
Surah Al-Masad, Abu Lahab par Fateh jo Islam ka khula dushman tha,
Pehli do suraton ka joda mirror image hai doosri do suraton ke jode ka,
To ye suraton ka ek set hai.
Tirmidhi aur Darimi me ek lambi hadith, Quran ki fazeelat par hai, Ali RA farmate hain ke, “...Quran ke ajaib kabhi khatam nahi honge,...” To Quran ke maujeze aur ajaib ta qiyamat chalte rahenge. Aaj structure of the Quran ke baare me pata chala aur research ho rahi hai, kal kuch aur ajeeb cheez samne ayegi, aur ye silsila ta qayamat jaari rahega.
Surah ka pas-manzar aur maqsad (Background of Surah and its Purpose)
Sahih Al-Bukhari ki kayee ahadith me ye aya hai ke, Umar (رَضِيَ ٱللَّٰهُ عَنْهُ), Ibn Abbas (رَضِيَ ٱللَّٰهُ عَنْهُ) ko bade sahaba ki mahfilon me bulate, Jab Abdur Rahman Bin Auf (رَضِيَ ٱللَّٰهُ عَنْهُ) ne shikayat ki ke, iss bachche ko kyun hamari mehfil me shamil karte ho, to Umar (رَضِيَ ٱللَّٰهُ عَنْهُ) ne jawab diya ke “iss ke ilm ki wajah se”, phir Umar (رَضِيَ ٱللَّٰهُ عَنْهُ) ne Ibn Abbas (رَضِيَ ٱللَّٰهُ عَنْهُ) se sawal kiya ke batao, Surah “Iza Ja’a Nasrullahi Wal Fathu” ki tashreeh kya hai, uss ka kya interpretation hai, to Ibn Abbas (رَضِيَ ٱللَّٰهُ عَنْهُ) ne farmaya ke ye Surat ke zariye Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne Rasoolullah (صلى الله عليه وسلم) ko unn ke inteqaal ke qareeb hone ki ittela di. To Umar (رَضِيَ ٱللَّٰهُ عَنْهُ) ne farmaya ke, iss surat se mujhe kuch aur zyada nahi maloom jo tumne kaha.
Sahih Muslim ki ek hadith me, Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) farmati hain ke, inteqaal se pehle aap (صلى الله عليه وسلم) ye dua parrh rahe the, (سُبْحَانَكَ وَبِحَمْدِكَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ). Main ne poocha Rasoolullah (صلى الله عليه وسلم) aap kya parrh rahe hain? aap (صلى الله عليه وسلم) ne farmaya ke, meri ummat me, mere liye ek nishani banadi gayi hai, jab maine unko dekha to - ye tasbeeh parrh raha hoon. Aur wo nishani hai - (إِذَا جَآءَ نَصْرُ ٱللَّهِ وَٱلْفَتْحُ) Iss surat ke nazil hone ke baad, aap (صلى الله عليه وسلم) har namaz me aur har dua me ye tasbeeh - ye dua parrhte.
To pata chala ke ye surat khatm-e-Wahi, khatm-e-nubuwwat ka ailan tha, aap (صلى الله عليه وسلم) ko iss me hukum huwa ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki tasbeeh bayan kare aur isteghfaar kare, to hum ne suna ke kis tarah aap (صلى الله عليه وسلم) ne - Allah ke hukum par amal kiya.
Chronological Order of Suras
Order
Sura Name
Number
Type
Note
113
At-Taubah
9
Madinah
-
114
An-Nasr
110
Madinah
Revealed at Mina on Last Hajj, but regarded as Medinan sura
Shane nuzool me, Safiur Rahman al-Mubarakpuri apni kitab Ar-Raheeq Al-Maktoum me likhte hain ke, 10 AH me aap (صلى الله عليه وسلم) hajj par jaane ka ailan karte hain, Madina me, aur tamam Arab qabilon aur bastiyon me. Bohot saare log tayyar ho jaate hain, aap (صلى الله عليه وسلم) ke saath hajj karne ke liye.
Dhul-Hajj ka mahina shuru hone se, 4 din pehle se aap (صلى الله عليه وسلم) tayyari karte hain aur hajj ke safar par nikal jaate hain. Dhul-Hulaifa pahonch kar Ihram ki tayyari karte hain aur Umra aur Hajj ki niyyat karte hain, aur Talbiyyah parrhte huwe, Makkah ki taraf rawana ho jaate hain.
4 Dhul-Hajj ko Makkah pahunch kar aap (صلى الله عليه وسلم) umra karte hain aur Ihram nahi utaarte, Hajj-e-Qarin ki niyyat ki huwi thi, aap (صلى الله عليه وسلم) ke paas dhabiha ya hadi ke janwar ka intezaam tha. Jo Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ke paas hadi ka janwar nahi tha, unn ko aap (صلى الله عليه وسلم) ne hukum diya ke Ihram ki halat khatam kar dein.
8 Dhul-Hajj ko Yaum-e-Tarwiyyah ke din, aap (صلى الله عليه وسلم) Mina ke liye rawana huwe, wahan pahunch kar din guzara, doosre din 9 Dhul-Hajj ko sooraj nikal kar roshan hone ke baad aap (صلى الله عليه وسلم) Arafat pahunche aur Nimrah ke mukhaam par aap (صلى الله عليه وسلم) khaime me ruke rahe aur sooraj dhalne ke baad wadi me pahunche jahan 1 lakh 25 hazar ya 1 lakh 40 hazar Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم), aap (صلى الله عليه وسلم) ke atraaf jama ho gaye, wahan aap (صلى الله عليه وسلم) ne khutbah diya:
Aye logo! main jo kehta hoon suno, mujhe nahi maloom ke main phir iss jagah tum se miloonga ya nahi, iss saal ke baad. Tum par ek doosre ka khoon aur maal haram hai, waise hi, jaisa ke iss din aur iss mahine me aur iss muqaddas shehr me khoon bahana haram hai.
Yaad rakho! ke daur-e-jahiliyat ke tamam riwaaj main apne khadmo ke neeche daba diya hoon. Daur-e-Jahiliyat ke khoon ke badle ab khatam ho gaye. Pehle khoon ke badle ka khatema main Ibn Rabia bin Harith ka karta hoon, jo aap (صلى الله عليه وسلم) ke chacha zaad bhai ka tha. Aur Riba haram ho gayee hai, Sood lena aur dena haram hai, aur sab se pehle main uss soodi rakham ko maaf karta hoon jo Chacha Abbas bin Abdul Muttalib ko logon se hasil hona hai. Beshak! ye mukammal taur par maaf kiya jata hai.
Aye logo! Allah se daro auraton ke mamele me, Beshak, tumne unhe apne liye halal karwaya Allah (سُبْحَانَهُ وَتَعَالَىٰ) ko gawah bana kar, aur Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke kalimaat bol kar. Ye aurton par bhi lazim hai ke wo apne nikah ke, aur shadi ke bandhan ko nibhaye, behayayi aur ghalat harkaton me na pade, aur agar wo aisa kare to tum ko haq hai ke unn ko saza do, lekin zyada sakhti se nahi. Aur agar tumhari biwiyan, behayayi se baaz rahe aur wafadari kare, to unn ke pehnawe aur khane ka khayal rakho.
Beshak! main tum me do cheezen chhorrhe ja raha hoon, Allah ki kitab aur meri sunnat, inn dono ko jab tak mazbooti se pakde rahoge, kabhi gumrah na hoge.
Aye logo! Mere baad aur koi nabi aane wala nahi hai, main tumhe takeed karta hoon ke, tumhare paalne wale malik ki ibadat karo, paanch waqt ki namaz, ramazan ke roze, zakat ka ada karna. Allah ke ghar ka Hajj karna aur unn logon ki baat ko manna jo tumhare zimmadaar hain, tumhare rulers, ameer hain, tabh hi tum jannat me daakhil kiye jaoge.
Phir aap (صلى الله عليه وسلم) ne logon se poocha, “Agar mere baare me poochha jaye, to kya jawab doge?” Logon ne jawab diya, “Hum shahadat dete hain ke, aap (صلى الله عليه وسلم) ne Allah (سُبْحَانَهُ وَتَعَالَىٰ) ka paighaam pahuncha diya aur Nabuwat ka kaam poora kiya”. Phir aap (صلى الله عليه وسلم) ne aasmaan ki taraf shahadath ki ungli uttha kar kaha “Allahumma Ash’had”, “Aye Allah! aap bhi gawa rahiye” ke maine tera paighaam logon tak pahuncha diya. Ye aap (صلى الله عليه وسلم) ne teen baar kaha.
Jaise hi aap (صلى الله عليه وسلم) ne khutba khatam kiya, to wahi ke zariye ye Surah Al-Maidah ki teesri ayat ka ye hissa nazil huwa;
…Aaj ke din, maine tumhara deen mukammal kar diya (perfect kar diya), aur apni nemat tumhare liye poori kar di, tamam kar di, aur Islam ko tumhare liye deen ki haisiyat se qabool kar liya…
Ye ayat sunn kar Umar (رَضِيَ ٱللَّٰهُ عَنْهُ) ro pade, jab poochha gaya ke kyun ro rahe hain? To kaha ke “Jo cheez mukammal ho jaati hai, perfect hoti hai, uss ke baad aur kya ho sakta hai, imprection ke alawa”
Phir aap (صلى الله عليه وسلم) ne duhr aur asr ki namazon ki imamat ki, aur Arafaat me dua karte khade ho gaye maghrib tak. Phir Muzdalifa gaye aur wahan par aap (صلى الله عليه وسلم) ne maghrib aur Isha ki namazein ada ki, aram kiya aur subah me Mina wapas aaye. Jamarat ki taraf gaye aur shaitano ko patthar maara, phir janwar zibah karne ki jagah par gaye aur aap (صلى الله عليه وسلم) ne apne haathon se 63 oonth zibah kiye, aur baqi oontthon ko Ali (رَضِيَ ٱللَّٰهُ عَنْهُ) ko kaha zibah karne ko. Phir baaqi arkaan-e-hajj ada kiya.
Phir 10 Dhul-Hajj ke din aap (صلى الله عليه وسلم) ne ek aur Khutba diya;
Waqt dobara ussi halat par laut aya hai, jaisa ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne zameen aur aasmaan ko paida kiya tha. Ek saal me 12 mahine hain, (ye aap (صلى الله عليه وسلم) ne iss liye farmay kyun ki mushrikeen-e-makkah, apni marzi se kisi saal ke 13 mahine kar lete, agar kisi mohtaram mahine me unhe jung karni hoti to wo mohtaram mahine ko aagay badha dete aur saal ke 13 mahine kar dete), phir aap (صلى الله عليه وسلم) ne farmaya ke, 12 mahinon me se 4 mohtaram mahine hain, 4 me se 3 mahine ek ke baad ek lagataar hain - Dhul-Qadah, Dhul-Hijjah, aur Muharram aur chohta mahina Rajab ka hai, jo Jumada aur Shaban ke beech me hai.
Phir aap (صلى الله عليه وسلم) ne poochha ke, ye mahina kaunsa hai?
Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne jawab diya Allah aur uss ka Rasool (صلى الله عليه وسلم) behtar jaante hain, ye sonch kar ke aap (صلى الله عليه وسلم) Iss ka koi aur naam rakhne wale hain.
Aap (صلى الله عليه وسلم) ne farmaya, “Kya ye Dhul-Hijja ka mahina nahi?” Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne jawab diya, “Haan hai”,
phir aap (صلى الله عليه وسلم) ne poochha, “Iss sheher ka naam kya hai?”
Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne jawab diya Allah aur uss ka Rasool (صلى الله عليه وسلم) behtar jaante hain, ye sonch kar ke aap (صلى الله عليه وسلم) Iss ka koi aur naam rakhne wale hain.
Aap (صلى الله عليه وسلم) ne farmaya, “Kya ye Makkah ka sheher nahi hai?”
Sahaba ne jawab diya, “Haan hai”,
phir aap (صلى الله عليه وسلم) ne poochha, “Aaj kaunsa din hai?”,
Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne jawab diya Allah aur uss ka Rasool (صلى الله عليه وسلم) behtar jaante hain, ye sonch kar ke aap (صلى الله عليه وسلم) Iss ka koi aur naam rakhne wale hain.
Aap (صلى الله عليه وسلم) ne farmaya, “Kya ye Yaum-An-Nahr, Dhabiha ka din nahi hai?”
Sahaba ne jawab diya, “Haan hai”,
phir aap (صلى الله عليه وسلم) ne farmaya;
Ek doosre ka khoon bahana, ek doosre ka rizq bina poochhe lena aur ek doosre ki izzat uchhaalna sab tum par haram hai. Ye cheezen mohtaram hain, jaisa ke ye din mohtaram hai, ye mahina mohtaram hai, aur ye mukarram sheher mohtaram hai.
Maut ke baad tum apne paalne wale malik ki taraf lautaye jaoge, jahan tumhare amaal ka hisab hoga. To mere baad deen se phir mat jana, aur ek doosre ke khoon ke pyase matt ho jana.
Phir aap (صلى الله عليه وسلم) ne gawahi li ke, kya maine Allah (سُبْحَانَهُ وَتَعَالَىٰ) ka paigham tum logon tak pahunchaya ke nahi? Sab ne kaha ke “Haan aap (صلى الله عليه وسلم) ne pahuncha diya hai”. Phir aap (صلى الله عليه وسلم) ne farmaya ke, “Aye Allah, aap bhi gawah rahiye ke maine tera paigham logon tak pahuncha diya”
Phir aap (صلى الله عليه وسلم) ne farmaya, “Jo aaj yahan maujood hai, wo iss baat ko unn tak pahuncha de, jo aaj yahan maujood nahi. Ho sakta hai ke jin tak baat pahunche wo sunne walon se zyada khayal rakhe”
Ye khutba bhi pehle khutbe se milta jhulta tha.
Aur ye Khutba dene se pehle Surah An-Nasr nazil ho chuki thi.
Tarjuma wa Tafseer
Ab aaiyye Surah An-Nasr ke tarjuma par:
أعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيم
Main Allah se panah mangta hoon, Allah (سُبْحَانَهُ وَتَعَالَى) ke protection me aata hoon, shaitan se jisse pathar maar ke bhaga diya gaya hai.
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيم
Shuru Allah ke naam se jo taras kha kar faida pahunchane wala hai.
Vs No 1:
إِذَا جَآءَ نَصْرُ ٱللَّهِ وَٱلْفَتْحُ
Jab Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki madad aa jaye aur fatah hasil ho jaye,
Iss ayat me 2 alfaz samajhne ke hai Nasr, aur Fatah.
YUNSARUUN (They will be helped) 2:48
Nasr ka root ya maddah Noon, Saad, Ray se bana hai, iss ka matlab madad, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki madad;
Kamzori me madad, Surah Aal-e-Imran ki 123 ayat me Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke “Aur Jung-e-Badr me bhi tumhari madad ki thi, jab ke tum kamzor the…”
Aur wo jo na-insafi hone ke bawajood difa karta hai, defend karta hai, Surah Ash Shoura Ayat 41.
An-Nasara - Christians, Isayee log. Surah Al Baqarah Ayat 62.
Jab Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki madad aati hai to;
Fatah hasil hoti hai, victory milti hai. Surah As Saffat Ayat 116.
aur Koi taaqat tum par ghalib nahi aa sakti, no one can overcome you. Surah Aal-e-Imran Ayat 160.
Aur Wo, jiss ki chahe uss ki madad karta hai. Surah Ar Rome Ayat 5.
Lekin Allah (سُبْحَانَهُ وَتَعَالَىٰ) apne ooper farz kar liya hai, Momino ki madad karna. Surah Ar Rome Ayat 47.
Nasara, ka ek aur construction hai, Naseer, Madad karne wala. Ye ek aur lafz se linked hai, Wali, Surah Al Baqarah ki 107wi ayat me farmaya; (وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ…) - “...Aur Allah (سُبْحَانَهُ وَتَعَالَىٰ) se hatt kar tumhara koi na to Wali hai, na koi Dost hai, aur na koi Naseer hai, na koi madadgaar.
Jo dost hota wo zaroori nahi ke aap ki madad kare, ya uss ke andar madad karne ki isteta’at hona zaroori nahi. Wali se aap raaz-o-niyaaz ki baatein karte hain, wo aap ka raazdaar hota, madad nahi kar sakta, saare problems jaa kar aap apne Wali ko, apne Dost ko sunate. Aap ko maloom hai ko wo madad nahi kar sakta, phir bhi uss se secrets share karte. Lekin jo Naseer hota, wo aap ki madad kar sakta, aur karta bhi hai, lekin uss ko aap ke secrets nahi maloom. Wo sirf Waqt aane par madad kar deta. To ye rishta hai Wali aur Naseer ka.
To iss ayat me khaas baat ye hai ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) Wali bhi hain, Dost bhi hain aur Naseer bhi hain. Inn ke alawa na to duniya me koi Wali aur Naseer hai aur na aakhirat me. To Allah (سُبْحَانَهُ وَتَعَالَىٰ) ko;
Apna Wali banao, saari raaz-o-niyaaz ki baatein unn se karo, kyun ke
Wo Naseer bhi hai, kahan madad ki zaroorat hai uss ko maaloom hai, saare raaz hamare wo jaanta hai, to uss ko Naseer banao, wohi madad karne ke qabil hai.
Phir ye Nasr - ya madad jo hai wo Fatah se Victory se associated hai, Quran me, Surah As Saff ki 13wi ayat me farmaya, (...وَأُخْرَىٰ تُحِبُّونَهَا ۖ نَصْرٌ مِنَ اللَّهِ وَفَتْحٌ قَرِيبٌ) “Aur doosri cheez jo aap (صلى الله عليه وسلم) ko jo bohot pasand hai, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki taraf se madad aur anqareeb jeet. To Nasr aur Fatah ek doosre se related hain.
Aur (Qiyamat ke din) Rasoolullah (صلى الله عليه وسلم) kahenge ke, Aye mere paalne wale malik, meri iss qaum ne, Quran se hijrat kar li thi, Quran ko permanently chhorrh diya tha. Aur issi tarah hum har nabi ke liye ek dushman banate hain, mujrimeen me se, aur tumhara paalne wala malik kafi hai, ek rehnuma - ek raasta dikhane wale ke taur par, aur ek madadgaar ki haisiyat se. To Hidayat - guidance bhi Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki madad ke baghair nahi ho sakti.
Jab aap (صلى الله عليه وسلم) hijrat karke Madina tashreef laye, to Madinah me aap (صلى الله عليه وسلم) ke saath jo Makkah ke Musalman hijrat kare, wo Muhajireen kehlaye aur jo Madinah ke Musalmaan aap (صلى الله عليه وسلم) ki aur Muhajireen ki madad kare wo kahlaye Ansaar, kyun ke unhone madad kaise di, Muhajireen ko sahara diya. Iss ka zikr Surah Al Anfal ki 72wi ayat me hai.
Ahadith me aap (صلى الله عليه وسلم) ne lafz-e-Nasr ko kuch iss tarah istemaal kiya;
Duaon me, Madad ke maano me;
Hum ek naye din me daakhil huwe hain aur iss ke saath tamam badeshahi Allah Rabbul Alameen ke liye hai. Aye Allah, main tujh se iss din ki bhalai, iss ki fatah, iss ki madad, iss ki roshni, iss ki barakat, aur iss ki hidayat ka sawal karta hoon. Aur main teri panah chahta hoon iss ke shar se jo iss me hai aur iss ke baad aane wale shar se. (https://sunnah.com/hisn:89)
Allah ke siway koi iss kayenaat me supreme authority nahi hai, jiss ne apne lashkaron ko fatah ka sharaf bakhsha, aur apne bande Muhammad (صلى الله عليه وسلم) ko ahzaab ke qabilon par ghalib aane me madad ki, aur iss ke baad kuch nahi hai.(https://sunnah.com/muslim:2724)
Phir Bukhari ki ek hadith me aata hai ke, apne bhai ki madad karo, chahe wo zulm karne wala ho ya mazloom ho. To kisi ne poocha ke zalim ki madad kaise kare, to aap (صلى الله عليه وسلم) ne jawab diya, uss ko zulm se rok kar. (https://sunnah.com/riyadussalihin:237)
Aap (صلى الله عليه وسلم) ne kaha ke jo shaks apni qaum ki madad karta hai na-jaiz kaam me, uss ki misaal ek oonth ki hai, jo kuwen me girr jaye aur apni dum se bahar nakala jaye. matlab ye ke na-jaiz kamo me kisi ki madad nahi karna hai. (https://sunnah.com/abudawud:5117)
Aur bhi bohot saari ahadith hai, phir kabhi unn ko cover karenge, agay jab bhi Nasr ka lafz ayega tab.
Iss ayat me jo Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki madad ka zikr hai wo Fatah Makkah se related hai, iss par Surah Fatah bhi nazil huwa, iss ki detail agay hum In Sha Allah sunenge.
FATAHA (opened, revealed) 2:76
Fay Tay aur Hai ka jo madda hai, uss se bane alfaz ka matlab hai;
Kholna, saman pack kiya huwa hota hai to wo kholna. Surah Yusuf, Ayat 65.
Darwaza kholna, har cheez ke darwaze khol diye. Surah Al Anam, Ayat 44.
Jo kuch Allah (سُبْحَانَهُ وَتَعَالَىٰ) khol de apni Rahmat me se, apne Fazal se, uss ko koi rok nahi sakta…Surah Al Fatir Ayat 2.
Aur agar bastiyon ke log Iman laate aur taqwa ikhtiyar karte, to hum unn par aasmano aur zameen ki barkaat khole dete…Surah Al Aaraf, Ayat 96.
Uss ke paas ghaib ki kunjiyan (mafateh) hai, uss ke siway koi nahi jaanta…Surah Al Anam, Ayat 59.
Aap (صلى الله عليه وسلم) keh dijiye, ke Faisle wale din, iman laane se koi faida nahi hoga…Surah As Sajda, Ayat 29.
Agar tum Faisla chahte ho to lo Faisla aa chuka (Fatah Makkah ki shakal me)...Surah Al Anfal, Ayat 19.
Aye Nabi (صلى الله عليه وسلم) hum ne aap ko khuli Fatah ata ki. Ye Sulah hudaibiya ke baad ayat nazil huwi, Fatah Makkah ki peshangoi me.
Jo Fatah hai, wo Allah (سُبْحَانَهُ وَتَعَالَى) ki madad (nasr) se wabasta hai, associated hai;
إِذَا جَآءَ نَصْرُ ٱللَّهِ وَٱلْفَتْحُ
Jab Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki madad aa jaye aur fatah hasil ho jaye,
Ab iss lafz ke opposites hain shikast, haar, rok lena. Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke asmaa-ul-husna me se ek hai, Al Fattah - jiss ka matlab Haakim, Judge ke aate hain.
Ek Judge apne decisions ya judgement se raasta kholta hai agay karwayee ke liye, to jo hukum wo karta hai, wo ek kunji ki tarah hoti hai.
Ahadith me Al Fath ko kaise samjhaya;
Inn ahadith me Al Fath ke maane Fatah Makkah ke liye gaye hain,
Bukhari aur Muslim ki hadith me ata hai ke, aap (صلى الله عليه وسلم) ne farmaya ke, “Fatah Makka ke baad ab koi Hijrat nahi, sirf Jihad hai aur Achchi Niyat hai, to agar Jung ke liye bulaya jaye to jaya karo.”
Muslim ki ek hadith me, Jabir (رَضِيَ ٱللَّٰهُ عَنْهُ) farmate hain ke, Fatah Makkah ke din, aap (صلى الله عليه وسلم) kali pagdi pehne huwe the.
Abu Dawood aur Darimi ki ek hadith me, ek sahabi (رَضِيَ ٱللَّٰهُ عَنْهُ) aap (صلى الله عليه وسلم) se kehte hain ke, maine qasam khayee hai ke, Agar Allah (سُبْحَانَهُ وَتَعَالَى) aap (صلى الله عليه وسلم) ke hathon Fatah Makkah ho to main 2 rakat namaz Bait Al Maqdis me parrhoonga, to aap (صلى الله عليه وسلم) ne jawab diya ke yahan parrh lo…
Muslim ki ek aur hadith me aap (صلى الله عليه وسلم) ne farmaya ke “In Sha Allah jab Fatah Makkah ho jayegi to kal hamari manzil “Al Khaif” hogi jahan kafiron ne Kufr ki Qasam khayee hai.
Bukhari aur Muslim ki ek hadith me Umm-Hani ne kaha ke Fatah Makkah ke din, wo aap (صلى الله عليه وسلم) se milne gayi aur dekha ke wo ghusl kar rahe hain. Jab aap (صلى الله عليه وسلم) farigh huwe to 8 rakat nafl ada ki, aur uss waqt Duha (ya ishraaq) ka waqt tha.
Muslim ki ek aur hadith me, Jabir Bin Abdullah (رَضِيَ ٱللَّٰهُ عَنْهُ) farmate hain ke, Fatah Makkah ke din, Abu Bakr (رَضِيَ ٱللَّٰهُ عَنْهُ) ke walid ko aap (صلى الله عليه وسلم) ke saamne laya gaya, aur unn ke baal aur dadhi safed thi. Aap (صلى الله عليه وسلم) ne farmaya ke, Balon ko dye karo, lekin kala rang na karna.
Iss hadith me Fatah ke maane, General Victory ke liye gaye hain;
Kuch log kayee mulk fatah kiye, lekin unn ki talwarein, sone ya chandi se nahi saji thi, balke lohe se, chamde se yani leather se, aur sese se yani lead se, wo decorated thi.
To iss ayat me Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki madad aane ke baad Fatah makkah ho jaane ki ittelah hai, to agay ye kaha ja raha hai ke;
Aur jab aap (صلى الله عليه وسلم) ye dekh lein ke ghaul ke ghaul, fauj ke daston ki tarah log Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke deen me dakhil ho rahe hain
Iss ayat ke alfaz hai, Wa Ra’aita, Yadkhuloon, Deen aur Afwaj.
NARA ( We see ) 2:55
Ra’aita jo hai wo Ray Alif Ya ke madde se bana hai, iss me dekhne ke maane aate hain, jaisa ke;
Hum apni aankhon se dekhte hain. Surah Aal-e-Imran, Ayat 13.
Ibrahim (عَلَيْهِ ٱلسَّلَامُ) ne raat ko venus planet ko dekha aur din me sooraj ko dekha. Surah Al Anam, Ayat 76-78
Nazar ka dhoka bhi ho sakta hai. Surah An Naml, Ayat 44.
Khwab me dekhna, jaise Yusuf (عَلَيْهِ ٱلسَّلَامُ) khwab me 11 planets aur Sooraj aur Chand ko dekhte hain. Surah Yusuf, Ayat 4.
Mushahida karana, jaisa ke aap (صلى الله عليه وسلم) ko Meraj me Jannat aur Dozaq ko dikhaya gaya. Surah Al Isra, Ayat 1.
Dikhawa karna, show off ke maane bhi aye hain. Surah Al Baqarah, Ayat 264.
Samajhna, Consider karna, dimagh ki aankh se dekhne ke maane bhi aye hain. Surah Al Anam, Ayat 40.
Allah (سُبْحَانَهُ وَتَعَالَىٰ) Jung-e-Badar me dushman ko kum dikhaye, Musalmano ko. Surah Al Anfal, Ayat 44.
Shaitan aur uss ke qabile Insan ko aisi jagah se dekhte hain, jahan wo hume nazar nahi aate. Surah Al Araf, Ayat 27.
Hum Allah (سُبْحَانَهُ وَتَعَالَىٰ) ko iss duniya me nahi dekh sakte. Surah Al Araf, Ayat 143.
Lekin Allah (سُبْحَانَهُ وَتَعَالَىٰ) dekh raha hai. Surah Al Anam, Ayat 103.
Hum Farishton ko aakhirat me, aur hamare amal ko Qiyamat ke din dekhenge.
Kya ye ek video ki shakal me hoga, jo Jannat me log dekhenge. Aur dozaqi bhi dekhenge.
ADKHULUU (Enter) 2:58
Dal, Khay, Laam ke maddah se bane iss lafz ke maane dakhil hone ke aate hain. Surah Yusuf, Ayat 36
Dhoka dena ya Faraib ke maane aate hain.Surah An Nahl, Ayat 92
Iman ka dilon me dakhil hona. Surah Al Hujurat, Ayat 14.
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki rahmat me dakhil hona. Surah Al Fatah, Ayat 25.
Islam me, Jannat me dakhil hona. Surah Al Baqarah, Ayat 214.
Jahannam me dakhil hona. Surah Ghafir, Ayat 60.
Iss ka opposite hai, Bahar jana. Surah Al Maidah, Ayat 22.
D I I N ( The judgment, law ) 1:3
Dal Ya Noon ka jo ye root hai, Surah Al Fatiha me iss ke maane hum sun chuke hain, wo Day of Judgement, ya Faisle ka din; Qanoon, Law, Deen, jaise kisi badeshah ka qanoon. Religion, ya Mazhab, jo ke qawaneen ki jama hai. Islam aakhri qanoon hai jo Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne nazil kiya, aur uss ko mukammal kar diya. Jiss me koi cheez zyada ya kum nahi ho sakti, iss qanoon ki bina par Qiyamat ke din faisle honge, kisi ko jaza milegi to kisi ko saza. Allah (سُبْحَانَهُ وَتَعَالَىٰ) koi aur deen qabool nahi karega Qiyamat ke din siway Islam ke.
Iss qanoon ko samajhna hoga uss par sahih amal karne ke liye, uss ki tableegh karne ke liye, taake ye deen ghalib aa jaye doosre mazahib par, lekin ye kaam zabardasti se nahi hoga, kyun ke deen me zabardasti nahi hai. Iss kayenaat ki har cheez chahe an-chahe, willingly or unwillingly, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke banaye huwe qanoon ki pairwi kar rahi hai, uss ko follow kar rahi hai, Uss ka qanoon hamesha se ghalib hai aur rahega.
Issi root se, lafz-e-Dain bhi hai, jiss ka matlab Loan, Qarz ke bhi aate hain, jiss me adaigi ke qawaneen bhi aate hain. Matlab ye ke, repayment ke liye kuch agreement jo hum karte hain.
To Deen ke maane Qanoon ke hai, Islam ek aisa qanoon hai jo iss duniya me aman ya peace ke saath rehne ke liye hai, agar duniye me aman chahiye ya peace chahiye to iss ko follow kar ke ya nafiz kar ke dekh sakhte hain.
Sahih Al Bukhari ki ek hadith me aya hai ke, aap (صلى الله عليه وسلم) ne farmaya ke Deen-e-Islam asan hai, aur jo koi iss me sakhti chahta hai, wo uss par ghalib aa jayega. To darmiyana rasta apnao, agar ye nahi kar sakte to iss se qareeb wala rasta apnao…
Sahih Muslim ki ek hadith me aya hai ke, “Ad-Deenu An-Naseeha” deen me ikhlas hona chahiye, Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne poochha, “Kis ke liye” to aap (صلى الله عليه وسلم) ne farmaya ke, “Allah ke liye, uss ki kitab ke liye, uss ke rasool ke liye, aur Musalmano ke Imam, unn ke leaders ke liye, aur Musalmano ki awam ke liye”
Bukhari Aur Muslim me ye hadith hai ke, aap (صلى الله عليه وسلم) ne farmaya ke, ek aurat se Nikah - 4 cheezon ki wajah se kiya jata hai;
Uss ke maal ki wajah se
Uss ke nasab, ya achi family ki wajah se
Uss ki khoobsurati ki wajah se, aur
Uss ke deen ki wajah se,
aap (صلى الله عليه وسلم) ne farmaya ke tum, nek auraton se shadi karo, matlab unn ke deen ki wajah se shadi karo, aur aap par Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki barakatein ho.
Abu Dawood aur Tirmidhi ki ek hadith hai, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, “Insan apne dost ke mazhab par chalta hai, khayal rahe kisko dost banate ho”
Dekhiye, ye batata hai - hume kya karna hai - Hum ittefaaq se musalmaan hain
ek accident tha - ittefaaq se musalman ghar me paida ho gaye.
Aur musalman naam rakh diya gaya,
Kabhi deen ko apne par pesh nahi kiya
Kya kabhi humne soncha ke main musalman kyu hoon?
Iss ka jayeza har ek shaks zaati taur par le.
FAWJA ( Batch ) 27:83
Fay Waw Jeem ke iss root ya madde ka matlab fauj, group, fauji dasta ke aate hain. To
ka matlab hoga; “Aur jab aap (صلى الله عليه وسلم) ye samajh jayen ke log, fauj ke daston ki tarah, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke deen me dakhil ho rahe hain, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke qanoon ko apna rahe hain,”
To apne paalne wale malik ki tareef ke saath uss ki tasbeeh karo, aur uss se gunah karne se bachao ki dua maango, beshak wo, bohot zyada tauba qabool karne wala.
Iss ayat ke laalfaz hain: Fasabbih, Wa’astaghfir, Tawwaba.
NUSABBIH (We glorify) 2:30
Seen Bay Ha ke root me, Sa-ba-ha ke madde me, tezi se musalsal ek dayere me ghoomne ke aate hain;
jaisa ke Suraj, Chand, Sayyare, waghairah ghoomte hain. Surah Al Anbiya, Ayat 33.
aap (صلى الله عليه وسلم) ko din ke waqt lambi masroofiyat hoti hai. To iss lafz me masroof rehne ke maane bhi aate hain. Surah Al Muzammil, Ayat 7.
Tasbeeh karna, glorify karna, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ko unn cheezon se buland samajhna - jinn cheezon ko shareek karte hain Allah ke saath. Surah At-Toor, Ayat 43.
Allah (سُبْحَانَهُ وَتَعَالَىٰ) buland hain - uss se jo ye kehte hain ke unhone apne liye beta le liya hai aur unn tamam cheezon se jo wo uss ke saath shirk karte hain. Surah Al Mominoon, Ayat 91.
Jo kuch zameen aur aasman me hai, wo Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki tasbeeh bayan kar rahe hain, Laws of nature jo Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne banaye hain uss par chalne me busy hain. Surah Al Isra, Ayat 44.
Farishte bhi Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki tasbeeh bayan karte hain, uss ka hukum baja laane me busy hain, uss se dar kar.
Hume hukum huwa hai ke hum apne paalne wale malik, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke naam ki tasbeeh kare, jaisa ke Surah Yusuf ki 108wi ayat me hukum aya hai Subhan Allah parrhte rehe, aur uss ki tasbeeh kare uss ki hamd ke zariye.
Ye tasbeehat khas taur par raat ke lambe waqfe me karna chahiye.
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki tasbeeh, sadjon se wabasta hai, zikr se, Allah ki tareef aur hamd se wabasta hai, Allah ko izzat dene se aur uss ki azmat ko manne se, uss ko muqaddas maanne se wabasta hai, uss se istighfaar karne se aur ghalat cheezon me takabbur se wabasta hai, yani tasbeeh nahi karenge to wo takabbur ki wajah se hoga, aur zulm ki wajah se, tasbeeh nahi karte.
NAGFIRLAKUM (We will forgive you)2:58
Ghain Fay Ray ke iss root me, yani gha-fa-ra ke madde ke maane;
Pichle gunaho ko maaf karna,
Kisi dushman ko nukhsan nahi pahunchana, badla nahi lena, saza nahi dena, balke uss ke zulm ko sabr se sehna, kisi ghareeb ko badnami se bachana,
Aagay aane wale gunaho se bachana, Surah Al Baqarah ki aakhri ayat me aya hai, Wa Afuanna, Waghfirlana, Warhamna; to jo gunah karta hai aur malamat ke baad sabse pehle wo chahta hai ke,
Uss ke gunah se maafi maange, to Afuanna, unn gunahon se jo wo kar chuka hai, uss ko maaf karne ka matlab mita dena. Erase kar dena. To ab jab gunah mitt gaye, to next step me,
Ye baat samajh me nahi aati ke wo phir se maafi maange, Waghfirlana keh kar, jo ke aam feham tarjuma huwa hai.
Yahan Waghfirlana ka matlab, ye hai ke, aage gunah karne se bacha le, na ke phir se maafi maange.
Kyun ke kisi bhi zaban me do alfaz ka ek hi matlab nahi ho sakta.
Arab auratein sar par tel laga kar odhni ko tel na lage, iss liye ek kapda baandhti hai sar par, iss ko al-ghifaratu kehte hain, wo kapda jo odni ko tel lagne se bachaye. bachao ke maane hain gha-fa-ra me.
gunah to mitt gaye maafi se, lekin saza ho sakti hai to jo gunah kiye hain uss ki saza se bacha le, aur
dar hai ke aagay gunah na kare, to aagay gunah karne se bacha le, ye matlab hai, Rasoolullah (صلى الله عليه وسلم) ka din me 70 baar istighfar karne ka
Aap (صلى الله عليه وسلم) gunaho se itna ghabrate the, ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) se astaghfaar kar ke dua maang rahe hain ke gunah karne se bacha le.
Gunah honge nahi to maafi ki zaroorat nahi aur saza se bach jayenge. Ye ehmiyat hai istighfaar ki.
Warna, Surah Fatah ki doosri ayat, jahan ye recorded hai ke, ya uska tarjuma kuch iss tarah kiya gaya hai ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) aap (صلى الله عليه وسلم) ke aglay pichlay gunah maaf kare. Naoozu Billahi min zalik.
aap (صلى الله عليه وسلم) ne aisa kya gunah kiya tha jiss ki maafi Allah (سُبْحَانَهُ وَتَعَالَىٰ) denge.
Nahi yahan, ye matlab hai ke, pichle bhi aur aagay aane wale gunahon se Allah (سُبْحَانَهُ وَتَعَالَىٰ) aap (صلى الله عليه وسلم) ko bacha lega, gunah karne hi nahi dega.
Aur yehi wajah hai ke, aap (صلى الله عليه وسلم) din me 70-70 baar istighfar karte the.
Warna ye tarjuma, Quran ke khilaf ho jayega. Jahan kaha gaya hai ke aap (صلى الله عليه وسلم) behtareen akhlaaq wale hain.
Yaa Seen, Wal Quranil Hakeem. Allah (سُبْحَانَهُ وَتَعَالَىٰ) Quran ki qasam kha kar keh rahe hain ke, aap (صلى الله عليه وسلم) rasoolon me se hain aur seedhe raaste par hain.
Beshak, Rasoolullah (صلى الله عليه وسلم) me ek, behtareen misaal hai, uswatun hasana kaha aap ko, role model hain, to wo gunah kaise karenge?
An-Najm, yani taare ki qasam, jab wo ghuroob hota hai, tumhare rafeeq, tumhare saathi (Muhammad (صلى الله عليه وسلم)) na to raasta bhoole hain aur na bhattke huwe hain.
Aye Nabi (صلى الله عليه وسلم), Bas apne paalne wale malik par bharosa rakhiye, aap wazeh haq par hain.
Phir aakhir me, Quran ek challenge deta hai, Rasoolullah (صلى الله عليه وسلم) ke character ke baare me, aap (صلى الله عليه وسلم) se kehelwaya gaya ke, “Aye Nabi (صلى الله عليه وسلم) aap keh dijiye,...maine tum me ek Umar guzari hai,...”
To Maghfiratun ka matlab gunah karne se bachana aur gunah ki saza se bachane ke hain.
Phir aagay, ye kaafi nahi hai - kya chahiye - jannat me jana hai to, Warhamna, Allah ki rahmat ke bina koi jannat me nahi jayega,
Ek hadith me aap (صلى الله عليه وسلم) poocha gaya ke, kya aap (صلى الله عليه وسلم) bhi nahi dakhil ho sakenge, to aap ne kaha ke haan mujhe bhi Allah ki rahmat chahiye jannat me jaane ke liye.
Phir ye jo gunaho se bachao hai wo - tamam;
gunahon ke liye hai,
ghalatiyon ke liye,
Buraiyon ke liye,
Na-insafiyon ke liye,
waghairah, siway shirk ke
kyun ke shirk ke liye hukum aa gaya Surah Taubah me ke kafiron ke liye, chahe wo apne rishtedaar hi kyun na ho, maghfirat nahi maangi ja sakti hai
Allah (سُبْحَانَهُ وَتَعَالَىٰ) jiss ko, wo chahe saza de aur jiss ko chahe gunahon se aur gunahon ki saza se bacha le.
Hume hukum huwa hai ke hum Allah (سُبْحَانَهُ وَتَعَالَىٰ) se istighfar kare, apne gunaho se bachao ki aur gunaho ki saza se bachao ki dua maango.
Maghrifat wabasta hai;
Maafi se, dar-guzar karne se
Rehmat se
Islah se
Iman se
tauba se
jaisa iss surat me aya hai, tasbeeh aur hamd se, Allah ki tareef-o-tamheed se
sabr se, aur Allah ki raah me sakht koshish karne se
Allah ke fazl se wabasta hai
sachai se,
aur Jannat se wabasta hai
Jo alfaaz Quran me maghfirat ke opposites hain wo hain;
Azaab aur
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ka ghazab aur ghussa
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke teen asma-ul-husna iss gha-fa-ra ke root se jude huwe hain, wo hain;
Al Ghaffar
Al Ghafoor aur
Al Ghafir
Jinn ke maane, gunah karne se bachaane wala aur gunaho ki saza se bachaane wala
Ye Asma-ul-husna quran me doosre asma-ul-husna ke combination me jo aye hain wo hain;
Raheem - taras khane wala
Haleem - dar guzar karne wala
Afuw - maaf karne wala
Rabb - paalne wala malik
Azeez - ghalib aur zabardast, mighty
Shakoor - tasleem ya qabool karne wala, acknowledge karne wala
Wadood - Mohabbat karne wala
TAABA (He turned mercifully) 2:37
Tay Waw Bay ke iss root me, yani taaba ke madde ke maane, Rehmat ki nazar se palatne ke aate hain;
Issi se lafz-e-Tawba bhi hai, repentance, matlab ke gunah par aisi malamat ho, ghum ho ke, uss se zindagi badal jaye.
To gunah karne ke baad jo sequence of events hain, jo chronology hai wo samjhiye;
Pehla, Tawba
doosra, Iman - yaqeen hona ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) tawba ko qabool karne wale hain
teesra, amal-e-saleh, nek amal karna
chohta, seedhe raste par chalna
Ye sequence Surah Taa-Haa ki 82 ayat me aayi hai
Surah Nisa ki 146 ayaat me alag sequence aayi hai, wo hai;
Pehla, Tawba
Doosra, Islah - jo ghalat kaam kar rahe the, uss ko chhorrh dena
Teesra, Allah ko pakad lena aur amal ko khaalis uss ke liye karna
Matlab sirf Allah ke ahkamaat par chalna jaisa ke aap (صلى الله عليه وسلم) ne bataya hai
To tawba, ek practical event hai, amaal ke steps hain, na ke sirf dukh ka ihsaas aur jazbaat. To jiss kisi ki bhi tawba Allah (سُبْحَانَهُ وَتَعَالَىٰ) qabool karte hain, uss ke gunahon ko nekiyon se badal dete hain.
Allah (سُبْحَانَهُ وَتَعَالَىٰ) unn logon ki tauba ko qabool karta hai, jiss se gunah anjaane me ho gaye, ya maloomat nahi the, aur jaise hi pata chala - tawba kar liya.
Unn logon ki tawba qabool nahi hoti, jo gunah karte rehte hain maut aane tak, aur phir jab tawba karte hain,
Aur na unn logon ki tawba qabool hoti hai, jo kaafir hi marr gaye, aise logon ke liye to dardnaak azab tayyar hoga
Allah (سُبْحَانَهُ وَتَعَالَىٰ) - At-Tawwaab hai - tawba ko qabool karte hain
Wo saare gunahon ko maaf kar sakta hai, gunah ki saza se bacha sakta hai, aur gunah karne se bhi bacha sakta hai.
Agar log tawba karein to Allah (سُبْحَانَهُ وَتَعَالَىٰ) iss duniya me bhi apni rehmat ki baarish karta hai
Quran me Tawba ke saath jo alfaaz wabasta hain, wo hain;
Raoofur Raheem - Hamdard aur taras khane wala
Raheemun Wadood - taras khane wala aur mohabbat karne wala
Tawwabun Hakeem - tawba qabool karne wala aur hikmat wala, dana
Aur jab Tawba qabool nahi hoti tab insan saza ke qabil hota hai
Ye Surah par amal aur jo aakhri ayat me hukum huwa, uss ko ek hi dua me aap (صلى الله عليه وسلم) cover kar liye;
Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle Dars me humne Surah Al-Masad ki tafseer ka doosra hissa suna, aur aaj teesra aur aakhri hissa hoga. Abh tak Surah Al-Masad ki tafseer me hum jo sunn chuke hain;
Surah ka Introduction
Surah ke nuzool ka maqsad, jiss me humne kuch sawal kiye the,
Surah nazil hone se pehle ka pasmanzar, ya background
Surah ki chronology, wahi ki listing aur shane nuzool
Surah ka tarjuma aur tafseer, jiss me alfaz ke explanation mein humne dozaqiyon ki list suni
Surah ke nazil hone ke baad ke waqiyat, jiss me humne suna ke Gustaqan-e-Rasool ka kya hashar huwa - Abu Lahab, usski biwi aur uss ka beta kaise maare gaye
Humein kya karna chahiye wale section me humne suna;
1. Psychological Pressures aur Psychiatric treatment ke section me;
1.1. Pehle hisse me - Work pressure aur uss se related issues sune
1.2. Doosre hisse me - Society aur hamare ghar se bahar khandan ki wajah se jo pressure hota hai aur
1.3. Teesre hisse - hamare gharon me, maa-baap aur bachon ke beech jo pressure hota hai wo suna aur uss ko kaise deal karna hai wo suna
2. Family me jo Abu Lahab type ke log hote hain, unn ke saath kaise rehna hai, uss ki detail me, ya
2.1. Uss ke jawab me humne Sila Rahmi aur Rishton ko barqarar rakhne par ahadith suni
Aaj ke session me, “Humein kya karna chahiye” wale section me agay sunenge:
1. Gustaqi-e-Rasool aur aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne kya kiya? Social Level par aur Political Level par, kyun ke ye problems aaj bhi hain.
Jaisa ke humne ne pichle do sessions me suna Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ka mazaq, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke saath gustaqi ki tareeq, ya history, Islam ki amad ke baad jab logon ko dawat dene ka kaam shuru huwa tab se hi shuru ho gaya tha. Iss topic ko do hisson me banta ja sakta hai;
Makkah ka daur aur
Madine ka daur
Makkah me aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke sath jo gustaqiyan huwi, unn me sab se pehle Abu Lahab hi ka naam ata hai, jiss par Surah Al Masad nazil huwa, uss ke baad jo bhi hota raha, uss ko Quran ne apni ayaat me record kiya aur Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko Allah (سُبْحَانَهُ وَتَعَالَى) tasalli dete rahe; logon ne aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko;
Deewana kaha - Surah Al Hijr Ayat 6.
Shayer kaha - Surah Al Haqqah Ayat 41.
Kahin kaha (Soothsayer, ghaib ki batein batane wala) - Surah Al Haqqah Ayat 42.
Quran ko apne haathon se likh liya hai kaha - Surah Al Tour Ayat 33.
Jadugar kaha - Surah Younus Ayat 2.
Jab aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne unn ko hidayat ki ke marne ke baad utthaye jaoge, to wo mazaq me sar hila hila kar poochte the ke ye kaise hoga to uss ka jawab bhi Quran me recorded hai - Surah Al Isra Ayat 51.
Makkah me jab aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki dawat-o-tableegh khufiya taur par (yani secretly) chal rahi thi, aur aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne namaz me Quran oonchi awaz se parrhe, aur mushrikeen-e-makkah ne suna, to unhone Quran ki tauheen ki, uss ko gaali di, bhejne wale ko gaali di aur jiss par bheja gaya unn ko gaali di. Tab ye Surah Al Isra ki 110wi ayat nazil huwi, ke “Quran ko medium awaz se parrna chahiye, na to bohot zyada oonchi awaz ho ke bahar wale sunn le aur na itni dheemi ho ke peeche jamat me khade log na sunn paye” Ye hadith Bukhari, Muslim aur Musnad Ahmed me hai.
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki tauheen aur aap par lanat bhejna itna badh gaya tha ke aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko mushrikeen-e-makkah, Muhammad ki jagah Mudammam keh kar pukaarte the, iss par Sunan an-Nasai ki ek hadith me aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke dekho kaise Allah (سُبْحَانَهُ وَتَعَالَى) mujh se inn logon ki tauheen aur lanaton ko hattata hai. Wo Mudammam ko gaali dete hain aur main Muhammad hoon.
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko Allah (سُبْحَانَهُ وَتَعَالَى) Quran ke zariye tasalli dete rahe. Ek jo sab se bada support aur tasalli jo Allah (سُبْحَانَهُ وَتَعَالَى) ne aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko di - Surah Al Hijr ki 95 Ayat me farmaya ke;
إِنَّا كَفَيْنَـٰكَ ٱلْمُسْتَهْزِءِينَ
Beshak hum aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke mazaq udaane walon ke liye kaafi hai.
To pata chala ke Makkah ki zindagi me, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) koi socio-political action nahi liye, Sahaba (رضي الله عنهم) ke iman ko badhate gaye, unn ko train kiya, aur tayyar kiya.
Madina jab aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) hijrat karke tashreef laye, to Madine ka socio-political structure alag tha, yahan Aus aur Kharaj ke qabile the jo aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) par iman laye aur Ansar kehlaye gaye, kuch log jo iman nahi laye wo Munfiq ban kar aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki mukhalifat karne lage. Aur ab hijrat ke baad muhajireen jo makkah se aye huwe the, inn ke finances ka intezaam aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne musalmano me muhajireen aur ansar me bhai bandi karwa di, jo ek socio-economic unity ke zariye ek political force bann gaya, ek Islamic City State ke taur par ubhar kar aya.
Aur Madinatun-Nabi me yahoodi bhi the, jo aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke paida hone se 200 saal pehle Madina me aakar bas gaye the, ye sonch kar ke aakhri nabi yahan aane wale hain. Jab inhone dekha ke aakhri nabi bani Israeel me se nahi, balke bani Ismail me se hain to chand logon ko chhorrh kar jo Islam qabool kar liye, aksar yahoodiyon ne bhi aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki mukhalifat ki, aur gustaqi ka silsila alag alag andaaz me hone laga;
Surah Al Baqarah ki 146 ayat me hum aagay parrhenge ke, Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke; “ye log jinko humne kitab di thi (yani ke Madina ke yahoodi), aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko aise hi pehchhaante hain jaisa ke ye apne beton ko pehchhaante hain, balke inn me se ek giroh hai (ek group hai) jo jaante boojhte sach ko chhupa rahe hain”
Phir Surah Aal-e-Imran ki 72 ayat me inn yahoodiyon ki iss chal ka parda faash karte huwe farmaya ke, “Ahle kitab ka ek giroh kehta hai ke, jo kitab momino par nazil huwi hai, uss par subah me iman le aya karo aur shaam ko inakaar kar diya karo, iss tarkeeb se iman wale apne deen se phir jayenge” takay log confuse ho jaye.
Bukhari ki ek hadith me Aisha (رضي الله عنها) farmati hain ke, ek baar yahoodi aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko “As-Samu Alaikum” keh kar Salam kiya, jiss ka matlab “maut ho tum par” yeh sun kar Aisha (رضي الله عنها) ne unn par lanat bheji. aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya kya mamela hai Aisha? To Aisha (رضي الله عنها) ne farmaya kya aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne nahi suna ke wo kya keh rahe hain. To Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya, ke kya tum ne nahi suna main ne kya jawab diya? Maine kaha “Wa Alaikum” “aur tum par bhi” Ye amal-e-Rasool (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) Quran ke mutabiq tha, jahan Quran kehta hai ke “Burai ko Achai se roko”
Iss ko Quran ne Surah Mujadila ki 8wi ayat me kuch iss tarah se record kiya, “...aur jab ye aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke paas aate hain to aap ko aise Salam karte hain, jaise Allah (سُبْحَانَهُ وَتَعَالَى) aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) par Salam nahi karta…”
aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne sahaba ko bhi yehi talqeen ki, ke agar Jews tum ko “saam alaikum” keh kar Salam karein to tum bhi uss ke jawab me kaho “Aur Tum Par Bhi” Ek protocol bana diya aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne. Ke Sahaba (رضي الله عنهم) ko kya karna hai aur kaise jawab dena hai.
Surah Al Baqarah ki 104wi ayat me Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke, “Aye logo jo iman laye ho, Raina matt kaho, balke Unzurna kaha karo aur ghaur se suno…” Raina do maani (dual meaning) lafz tha, iss ka zaheri matlab ye tha ke “zara hamari baat suniye” lekin abrani zaban me ek iss se milta jhulta ek lafz tha jis ka matlab “Sunn, tu behra ho jaye” ke the aur Arabi zaban me bhi khud, iss ke doosre matlab jaise “jahel” aur “bewaqoof” ke bhi the. Aur daurane guftagoo, iss ke maane, “tum hamari suno aur hum tumhari sunenge” ke aate hain. Aur zaban ki lachak ke sath iss ke maane “Aye hamare charwahe'' ke bhi aate hain aur yahoodi yehi zaban ki lachak istemaal kar rahe the.
To ye adab-e-rasool (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) me, ye hukum nazil huwa ke, “Aye musalmano, ye do maani lafz, “Raina” matt kaho. Aisa lafz kaho jis ke mane “hume dekhiye” hai aur doosre maane nahi hai.
إِنَّا كَفَيْنَـٰكَ ٱلْمُسْتَهْزِءِينَ
Beshak hum aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke mazaq udaane walon ke liye kaafi hai.
Quran ki kayee saari ayaat hain, jiss me Allah (سُبْحَانَهُ وَتَعَالَى) jawab de rahe hain gustaqi karne walon ka, unn ke sawalon ka, aur aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko baar baar tasalli di gayi, takay jo main maqsad hai, tableegh-e-deen ka, uss par logon ki batein asar na kare, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) par bhi aur Sahaba (رضي الله عنهم) par bhi. Yahan wo saari ayatein bayan karne ka mauqa nahi hai, aagay jaise jaise Quran hum parrhenge, iss topic ki detail hamare saamne ayegi aur ye baat aur wazeh ho jayegi. In Sha Allah aur clear ho jayegi.
Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) aur Sahaba (رضي الله عنهم) inn Qurani ayat ke tehat sabr kar rahe the, lekin ye chand waqiyat ahadith me recorded hain, ye social level par jo cheezen huwi, wo waqiyat hain;
Abu Dawood ki ek hadith me, Ali (رضي الله عنه) farmate hain ke, ek yahoodi aurat, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko gali de rahi thi, to ek shaks ne uss ko gala ghot kar maar dala, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne uss ki maut ke liye (blood money) ada karne se mana kiya.
Abu Dawood ki ek aur hadith me, Ibn 'Abbas (رضي الله عنه) farmate hain ke, ek andhe aadmi ki baandi Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko bura-bhala kehti thi. Uss shaks ne usse kayee baar roka, lekin wo na suni. Ek raat wo phir se aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko gali de rahi thi, to uss shaks ne uss ka qatl kar diya. Jab aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) tak baat pahunchi, to aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne sab ko jama kiya aur uss shaks ko bula kar apne saamne bithaya, aur uss shaks ne saara mamela aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko sunaya. aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne ailan kiya ke iss aurat ka koi badla nahi lega, aur na khoon ke paise wasoole jayenge.
Abu Dawood ki ek aur hadith me ye aya hai ke, ek waqt aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) Sahaba (رضي الله عنهم) ke sath baithe the, ek shaks ne Abu Bakr (رضي الله عنه) ka insult karta hai, jiss per aap khamosh rehte hain. Doosri baar bhi yehi mamela hota hai aur jab Teesri baar wo shaks phir se gaali deta hai to Abu Bakr (رضي الله عنه) uss ka jawab dete hain, iss par Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) utth kar jaane lagte hain to Abu Bakr (رضي الله عنه), aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) se poochte hain ke kya aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) mujh se naraz hain? Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) jawab dete hain ke, do baar jab wo shaks tum ko insult kar raha tha, to Allah (سُبْحَانَهُ وَتَعَالَى) ek farishta tainat kiya tha - uss shaks ke insult ka jawab dene ke liye, lekin jaise hi tum ne wapas jawab diya to farishta chala gaya aur ek shaitan aa gaya. aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne kaha ke, “Main shaitan ki maujoodgi me to baithne wala nahi”.
Aisi kayee aur ahadith hain jahan aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne musalmano ko sikhaya ke,
Musalman ruler ki tauheen matt karo, warna Allah (سُبْحَانَهُ وَتَعَالَى) tumhari tuaheen karega.
Ek momin kisi ki na to tauheen karta hai, na doosre musalmon par lanat bhejta hai aur na fahash karta hai aur na gaali deta hai.
Ab yahan kuch points hain - jo batate hain ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne politically gustaqi ko kaise deal kiya, Madina ke socio-political mahol me;
Sab se pehle ye batana zaroori hai ke, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke zamane me Arab me poets ka bohot hi bada darja tha, waise hi jaise ke aaj ke media wale. Aur mashhoor shair ki poetry, logon me aag ki tarah phailti thi aur log - uss time ke social media ke zariye poetry ko phailate the - matlab ye ke wo ashaar sab ko yaad ho jaate aur log uss ko dohrane lagte.
Agar wo qaseeda, ya ghazal ya poem, achi hoti ya kisi ki achai bayan kar rahi hoti to achai phailti aur wo agar kisi ke baare me buri hoti to burai phailti.
Madina aane ke baad, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne;
jo Allah (سُبْحَانَهُ وَتَعَالَى) aur Islam ke khilaf,
Musalmano ke khilaf aur
Khud aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke khilaf jo poetry ho rahi thi uss ka jawab dene ka intezaam kiya.
Muslim ke ek lambi hadith me aata hai ke, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne teen musalman shairon ko iss task par lagaya, aur unn se kaha ke ye negative poetry ka jawab do aur wo aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko apna jawabiya kalam bana kar sunaye.
Pehle the Ibne Rawiha (رضي الله عنه), unhone apna kalam aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko pesh kiya lekin wo kalam aap ko pasand nahi aya.
Doosre the Kab Bin Malik (رضي الله عنه), unhone bhi aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko apna kalam pesh kiya aur wo bhi aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko pasand nahi aya.
Teesre the Hassaan Bin Thabit (رضي الله عنه) inn ka kalam aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko pasand aya aur aap ne hukum kiya ke wo mushrikeen-e- makkah, Arab qabilon ki poetry aur Madine me jo log negative mazahiya shayeri kar rahe the Islam, Musalmano aur aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke khilaf unn ka jawab dene ke liye.
Hassaan (رضي الله عنه) ne kaha ke aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne aise sher ko chuna hai, jo apne dushman ko apni dum se maarta hai. Hassaan (رضي الله عنه) ne apni zaban nikaal kar kaha ke, Allah (سُبْحَانَهُ وَتَعَالَى) ki qasam jiss ne aap ko haq ke saath bheja hai, main apni zaban se inn logon ko aisa cheer doonga jaise chamda cheera jaata hai.
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne Hassaan (رضي الله عنه) se kaha ke iss me jald baazi theek nahi, pehle tum Abu Bakr (رضي الله عنه) ke saath baitho aur samjho ke Quraish ke nasab me (lineage me) aur aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki lineage me kya farq hai, taake jaane anjaane me wo aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke baap dada ki tauheen na kar dein. Kyun ke aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) bhi wohi khandan se hain.
Phir jab Hassaan (رضي الله عنه) ne farq samajh liye to farmaya ke Allah (سُبْحَانَهُ وَتَعَالَى) ki qasam jiss ne aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko haq ke saath bheja hai, main aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko unn me se aise nikaal doonga jaisa ke baal ko aate me se nikala jata hai.
Aisha (رضي الله عنها) farmati hain ke unhone, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko kehte suna ke aye Hassaan (رضي الله عنه) - Ruhul Qudus, Jibraeel-e-Ameen tumhari madad karenge, jab tak tum Allah ka aur Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ka difa karoge, unn ko defend karoge.
Aisha (رضي الله عنها) farmati hain ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ), Hassaan Bin Thabit (رضي الله عنه) ke liye masjid-e-nabawi me, ek mimbar khada karte jiss par khade ho kar Hassaan (رضي الله عنه) sher parrhte aur kuffar ka, aur mazahiya shayeri karne walon ka jawab dete.
Doosra aur bohot hi important jo waqiya hai, gustaqi-e-rasool (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki rooh se aur ye musalmano ki aksariyat, yane majority ko nahi maloom hai, wo hai Kab Bin Al Ashraf ki Gustaqi aur uss ka waqiya;
Martin Lings, apni kitab Muhammad (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) me likhte hain, ke jab Musalmaan Badr ki jung jeet gaye, to Madina me jo yahoodi qabile, Banu Qaynuqa, Banu Nadr aur Banu Qurayza the, unn ko bohot bada dhakka laga, aur wo bardasht nahi kar pa rahe the.
Inn me sab se aagay Kab Bin Al Ashraf tha, jo Banu Nadr qabile se tha aur uss ka baap Arab tha, Tayy Qabile se aur wo apne aap ko yahoodi samajhta tha apni maa ki wajah se jo Banu Nadr se thi.
Banu Nadr ne bhi Kab bin Al Ashraf ko apne leaderon me se ek samajh liya tha, uss ki daulat aur strong personality ki wajah se aur mashhoor shayer hone ki wajah se.
Jab uss ne suna ke Jung-e-Badr me Makkah ke sardaron ki aksariyat, ya majority mari gayi hai to uss ne ye ashar kahe, “Khuda ki qasam, agar Muhammad (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne inn logon ka qatl kiya hai, to zameen ke neeche rehna behtar hai, ba-nisbat zameen ke upar rehne se” yani marr jana behtar hai, zinda rehne se.
Jab uss ko yaqeen ho gaya ke ye khabar sachchi hai, to Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke Madina wapas hone se pehle wo Makkah ki taraf rawana ho gaya. Makkah me wo matam wale ashar kahe Abu Jahl ke liye, Utbah ke liye, Shaybah waghairah ke liye, jo Jung-e-Badr me maare gaye. Aur Quraish ko bhadkaya Musalmano se badla lene ke liye.
Kab Bin Al Ashraf ki inn harkaat ki khabar Madina pahunchti hai, aur Kab uss waqt Madina me na-maujood hone ki wajah se, uss par action nahi liya ja saka.
Jung-e-Badr ke baad aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ek takhatwar aur hikmat wale (Tactical) military leader ban kar Musalmano ki rehnumai ki, unn ko lead kiya. Aur ek fauji muhim par nikle, unn yahoodi qabilon ke khilaf jo Jung-e-Badr me kafiron ka saath diye, unn ko khabrein pahuncha rahe the Musalmano ke khilaf, halanke unn ka agreement tha Musalmano se, ke agar Madina par hamla hoga to wo Musalmano ka saath denge, to inn par action lena zaroori tha. Aur doosre qabile jo Quraish ke allies the, jo Madina ke qareeb Musalmano ko tang kar rahe the, aise qabilon ke khilaf bhi action liya gaya. Kayee saare qabile ab ya to Musalman ho gaye aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) se mulakhat karne ke baad ya Musalmano se sulah kar liye, Badr ki jeet ki khabar sunn kar.
Aise hi ek trip se wapas hone ke baad, Kab Bin Al Ashraf, Makkah se Bani Nadr ke qilay par wapas aya, jo Madina ke kuch bahar tha. Banu Nadr bhi uss socio-political agreement ke hisse daar the, signatories the, ke wo Musalmano ki madad karenge, Madina par bahar se hamla hone par.
Kab Bin Al Ashraf na sirf iss agreement ke khilaf kaam kiya, balke wo Quraish ke dushmano ko uksa raha tha ke wo Madina par hamla karein, apne ashar se, qasidon se, poetry se. Jiss me wo Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ka mazaq udata tha, Sahaba (رضي الله عنهم) ka mazaq udata tha.
Arab me aisa talented shayer, kayee logon ke barabar ka darja rakhta tha, kyun ke uss ke ashar aag ki tarah, muh-zabani phailte, aur log uss ko yaad karke doosron tak pahunchate. Aur kyun ke ye Islam ke khilaf ek force tha, iss ko bhi chup karana zaroori ho gaya tha.
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne dua ki, “Ya Rabb, Al Ashraf ke bete se najaat dila, jaisa aap chahte hain, uss ke ashar ki burai se, aur uss ke mazahiya kalam se”, phir aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne wahan maujood Sahaba (رضي الله عنهم) se poocha ke kaun hai jo meri madad karega, Al Ashraf ke bete ke khilaf, kyun ke uss ne mujhe bohot takleef pahunchai hai?
Kayee ahadith me aya hai, ke ek Ansari Sahabi, Muhammad bin Maslama (رضي الله عنه) tayyar hote hain aur poochte hain, ke kya aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) chahte hain ke main Kab Bin Al Ashraf ka qatl kar doon, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) kaha haan. Iss par Muhammad bin Maslama (رضي الله عنه) ne kaha ke, phir mujhe ijazat di jiye aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke khilaf batein bolne ki. Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke tumhe ijazat hai.
Muhammad bin Maslama (رضي الله عنه) Kab Bin Al Ashraf se dosti karte hain Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke khilaf jhoot bolkar, aur uss ko hatiyar girwi rakha kar anaj lene ke liye razi karwate hain aur phir apne 4 sathiyon ki madad se hathiyar le ja kar uss ka qatl kar dete hain. Phir aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko ittela kar dete hain ke Kab Bin Al Ashraf ko khamosh kar diya gaya hai.
Kab Bin Al Ashraf ki maut par Banu Nadr ke yahoodi, ghabraye huwe Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke paas aye, aur kaha ke unn ke ek sardar ka dhoke se qatl kar diya gaya hai, bina kisi wajah ke. Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne saaf taur par wazeh kar diya ke, “Mukhalifana khayalat (yani difference of opinion dil-o-dimagh me ho to) ko bardasht kiya jayega, lekin dushmanana amal bardasht nahi kiya jayega”, “Agar wo mukhalifana khayalat ke saath doosron ki tarah rehta, to uss ki maut iss tarah se nahi hoti”. Lekin Kab Bin Al Ashraf ne hume takleef pahunchayi aur mazahiya shayeri ki, tum me se jo koi aisa karega, uss ka anjam yehi hoga.
To ye tha Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) se gustaqi karne walon ka anjaam. Allah (سُبْحَانَهُ وَتَعَالَى) bardasht nahi karte apne Rasool ki be-izzati ko.
إِنَّا كَفَيْنَـٰكَ ٱلْمُسْتَهْزِءِينَ
Beshak hum aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke mazaq udaane walon ke liye kaafi hai.
Aaj ka doosra section;
2. Cartoon banaye ja rahe hain, kaise iss se jooje? Aaj ke mahol me Humein kya karna hai?
Islam me Idols banana, images, photos, kisi jaandaar ki surat ya shakal banana sakht mana hai. Iss ke ye wujoohat hain;
Bukhari ki ek hadith me ata hai ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya jo koi picture (form, idol, surat, shakal) banayega Allah (سُبْحَانَهُ وَتَعَالَى) uss ko saza dega qiyamat ke baad wali zindagi me, jab tak wo uss me jaan na daal de. Aur wo uss me jaan nahi daal payega. Matlab ye ke uss ko saza hoti rahegi, wo uss me se nikal nahi payega.
Bukhari ki ek hadith-e-qudsi me ata hai ke, Allah (سُبْحَانَهُ وَتَعَالَى) farmata hai ke, unn se zyada zalim kaun hai jo meri makhlooq jaisi cheez banane ki koshish karte hain. Allah (سُبْحَانَهُ وَتَعَالَى) agay farmate hain ke main unhein challenge deta hoon ke wo ek chyoontti, ek gandum ka dana yani wheat grain ya ek jau ka dana yani barley grain banaye.
Ek aur hadith me ata hai ke, jo sab se sakht tareen azab hoga wo unn logon ke liye hoga jo aisi cheezen banate hain jo Allah (سُبْحَانَهُ وَتَعَالَى) ke creation se milti jhulti hai
Kayee ahadith me ye aya hai ke, Farishte uss ghar me dakhil nahi hote jiss me koi picture (form, idol, surat, shakal) ho.
Sahih Muslim ki ek hadith me ata hai ke, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, “Kuch mazahib me jab nek log inteqaal kar jaate hain, to woh uss ki qabr par ibadat gaah - place of worship, bana dete hain aur uss ko pictures aur idols waghairah se saja dete hain. Aise log qiyamat ke din bad tareen logon me se honge, Allah (سُبْحَانَهُ وَتَعَالَى) ki nazar me.
Ahmad aur Tirmizi ki ek hadith me aya hai ke, Jahannam me se ek gardan numa cheez niklegi jiss ki do aankhen hongi jiss se wo dekh sakegi, aur do kaan honge jiss se wo sunn sakegi, aur ek zaban hogi jiss se wo baat kar sakegi aur wo kahegi ke, aaj main zimmadar hoon 3 qism ke logon ko azab dene ke liye;
wo jo maghroor aur be qaboo the (jo kisi bhi gunah se rukte nahi the),
wo jo shirk karte the,
aur wo jo mujassame aur tasaveer banate the
Pictures, idols, mujassame, waghairah cheezen banana, kabeera gunah me se hai.
Zaroorat ke tahat ijazat hai, ke photo li jaye - iss par ulama ke fatwe maujood hain.
ilm sikhnay aur sikhane ke liye, photos aur videos ka sahara liya ja sakta hai, pichle hafton mein surah ikhlas ke discussion ke dauran pictures dikhaye gaye, pani ke mukhtalif structures ki tasveerein dikhayi gayi, dimag ka scan dikhaya gaya,
English me ye phrase bohot mashhour hai ke “towards a more picturesque speech”, yani aisi baat karna ke portrait aap ke samne khadi ho jaye.
To agar tasaveer khud samne ho to phir baat samjhane aur samajhne mein asani ho jati hai, aur agar pictures slides ki shakal mein ho to aur bhi accha lagta hai, aur animation ki shakal mein ho toh aur bhi impact hota hai,
aksar logon ka khayal hai ke animation ya cartoon bahut masoom hote hain, yani innocent hote hain, aur hum log hamare bachon ko cartoons dekhne ke liye badi asani ke sath balke khushi ke sath chhorrh dete hain, ye soch ke koi movie ya film toh nahi dekh rahe hain, sirf cartoon hi dekh rahe hain.
Lekin aaj science, research ke zariye ye sabit kar chuki hai ke cartoons masoom nahi hote, cartoons bahut ‘subjective’ hote hain, aur wo bachon ke dimag per asar karte hain,
toh bure cartoons ka bura asar aur acche cartoons ka accha asar hota hai, toh ye sawal paida hota hai ke kya hum log acche cartoons ka sahara lekar sare deen ko kyon na samjhayein? deen ko samajhne mein asani ho jayegi,
iska jawab science yun deti hai ke cartoons insan ke dimag ka jo power of imagination hai, uss ki koi madad nahi karte
khas taur per bacchon ke power of imagination mein koi izafa nahi hota,
Kitab parrhne ke baad jo hamare dimagh me, story banti hai, wo har insaan ke dimagh me alag alag banti hai,
Aur jab uss kitab par film banti hai, to wo utni mashhour nahi ho pati, kyun ke, wo sirf ek aadmi / film director ke dimagh se soncha huwa image pesh kiya,
toh agar cartoon bana kar islam ko samjhaenge, to power of imagination per asar padega jiski wajeh se society at large kamzor hojayegi, jahan per bhi society iss tarah effect hoti hai wahan per sakht tareen sazaein sunayi gayi hain,
jin mein se sood ya ‘interest’ bhi hai,
jaise ke kam naap - tol ke saman bechna,
jaise maa-baap ki na-farmani,
inn tamam cheezon se society at large effect ho rahi hai, issi liye inn ki mumaniyat aayee hai
Ek hadith-e-qudsi mein Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke mein waise hi hoon jaisa mera banda mujhe samajhta hai, toh bahut kuch imagination per choda gaya hai,
to Cartoon bana kar wo power of imagination ko khatam kar diya ja raha hai,
Ye power of imagination ki wajah se, ek jo Allah SWT se talloq hai, wo kamzor ho raha hai,
Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) se ek taaloq hai, ussi power of imagination ki wajah se, uss ko khatam kar rahe hain
Sahaba (رضي الله عنهم) jo hamare heroes hain, unn se ek taaloq hai, iss ko kamzor kar rahe hain to ye bohot hi bada gunah hai, islam ke khilaf aur iss ki mumaniyat hai.
Toh Cartoons aur Tasaweer ke mutallaq - Aam taur par ye dekhne aur sunne mein aata hai ke log taswiron ke sath gusse me bahut kuch karte hain;
koi tasweeron ki be-izzati karte hai,
chappalon se marte hain,
bazar mein bade bade poster nikal kar uss per thookte hain, ya jalate hain,
ya aur bhi bahut kuch ghalat kaam karte hain
Wahin doosri jagah taswiron ko log apne gharon mein portrait bana kar poojte hain,
toh jo mumaniyat aayi tasaweer na banane ki, uss ki wajah ye bhi samajh me aati hai ke,
Allah (سُبْحَانَهُ وَتَعَالَى) ne apne Rasool (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) aur Sahaba (رضي الله عنهم) ko is qadr izzat di ke unn ki,
tasweer ki bhi koi beizzati na kar sake, tasweer hogi to be-izzati kar sakenge,
ye izzat Allah (سُبْحَانَهُ وَتَعَالَى) ne di hai.
Uss izzat ko Musalmano se chheenna, yani jo cheez nahi hai, wo pehle banana, images ya cartoon islam me nahi hai, uss ko pehle banana aur uss ki be-izzati karna,
To ye hamari nazar me bohot hi bada gunah hai.
Aisa lagta hai ke, Waqfe waqfe se log musalmano ki nafs check karte rehte hain ke, kya Islam ke iss dhanche me abh bhi jaan baqi hai ke nahi?
The Washington Post ka 2015 ka ek article iss baat par behas karta hai ke, Quran me Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki photo banane ki mumaniyat nahi hai, ya uss ka zikr nahi hai. Aur na ahadith me iss ki koi mumaniyat hai. Ye Musalmano ki sonch ko badalne ki koshish ho rahi hai. Aur jinn logon ko Quran aur Hadith ka kam ilm hai, wo iss dhoke me asani se aa rahe hain.
Har aise episode ke baad, Akhbarat me, media me aur ab social media me bohot kuch likha aur parrha jaata hai, chahe wo;
Salman Rushie ki 1988 me chapi kitab “Satanic Verses” ho,
Tasleema Nasreen ki 1993 me chapi kitab “Lajja” ho,
Jyllands-Posten (yeland posten) jo Danish News paper hai; 2005 me, Kurt Westergard ke cartoon ka chapna ho,
Nerikes Allehanda jo Swedish newspaper hai; 2007 me, Lars Vilks ke cartoons ka chapna ho,
Charlie Hebdo ke 2006, 2011, 2012, 2015 ke publications ho,
Aur hum sab ko maloom hai ke kya hungame huwe aur hote ja rahe hain.
To hume kya karna hai;
Hum ko hosh me rah kar kaam karna hai, josh se nahi
Islam aur Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki seerat ko phailaye
Sabr aur Bardasht se kaam kare,
Quran aur Sunnat ke tareeqe ko apnaye, aur burai ka jawab achai se dein,
Jahan par bhi Musalman reh rahe hain, uss mulk ka official fatwa ya official stand hai iss mamele ko lekar;
Qatar me, Islamway website par iss ke mutallaq fatwa hai, jiss me Sabr aur Tahammul se rehne ka hukum diya gaya hai,
UAE ka apna law hai, iss ke mutallaq aur jo wahan reh rahe hain, uss ko follow karein.
Aur ye yaad rakhein ke;
إِنَّا كَفَيْنَـٰكَ ٱلْمُسْتَهْزِءِينَ
Beshak hum aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke mazaq udaane walon ke liye kaafi hai.
Adab-e-Rasool (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) par bohot saari ayat maujood hai, jiss me se Surah Al Baqarah ki, wo ayat hum pehle section me sunn chuke hain;
“Aye logo jo iman laye ho, Raina matt kaho, balke Unzurna kaha karo aur ghaur se suno…”
Raina do maani (dual meaning) lafz tha, to ye adab-e-rasool (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) me, ye hukum nazil huwa ke, “Aye musalmano, ye do maani lafz, “Raina” matt kaho. Aisa lafz kaho jis ke mane “hume dekhiye” hai aur doosre maane nahi hai.
Phir Surah Al Hujurat ki ayat 2 me farmaya ke, Aye logo jo Iman laye ho, apni awaz ko nabi (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki awaz se oonchi na karo, aur na nabi (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke saath oonchi aawaz se baat kiya karo, jiss tarah tum apas me ek doosre se baat karte ho, kahin aisa na ho ke tumhare amaal sab gharat ho jaye, barbaad ho jaye aur tumhe khabar bhi na ho,
Phir agay teesri ayat me kaha ke, jo log Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke samne dabi awaz me baat karte hain, asal wohi log hain jinn ke dilon ko Allah (سُبْحَانَهُ وَتَعَالَى) ne taqwa ke liye aazma liya hai - inn logon ke liye maghfirat aur ajare azeem hai,
Phir Surah Al Hujurat ki Chohti ayat me farmaya ke, Aye Nabi (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ), jo log aap ko hujron ke bahar se, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke ghar ke bahar pukarte hain unn me se aksar be-aqal hain,
Phir agay panchwi ayat me farmaya ke, Agar ye log aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke aane ka intezaar karte, sabr karte to unn ke liye ye behtar tha, aur Allah dar guzar karne wala, taras khane wala hai.
To ye adab ka mamela aise hi nahi hai, aur detail hai iss topic par, jaise jaise Quran aagay hum parrhte jayenge waise ye topic In Sha Allah aur detail me saamne ayegi.
Conclusion
Abu Lahab ne Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke saath gustaqi ki, uss me uss ki biwi aur bete ne saath diya, to uss ki family khatam ho gayi. Abu Lahab ki Family ki wohi log bache, jo maafi maange aur Islam qabool kare. Aur unn ko izzat mili Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki ahadith ko phailane ki wajah se.
Abu Lahab ko khud dozaq me monday ke din rahat mil rahi hai aur milti rahegi, sirf aur sirf uss ke Thuwaiba ko azad karne ki wajah se, jo azad hone ke baad, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko doodh pilayee.
Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki family aaj 1450 saal baad bhi hai, aur aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki family say hi Imam-e-Mehdi aagay aayenge.
Abu Lahab type ke log jo society me hote hain, wo agar family me hain to unn se sila rahmi karna hai, jaisa ke aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne ki aur hukum diya karne ka.
Agar ye society me mile, to apni isteta’at ke mutabiq unn ki madad ki jaye, taake wo apne iss zulm se logon ko psychological pressures me na daale. Aur hum apne apne andar ghaur kar ke dekhe ke, aisi kaun si harkatein hain jo Abu Lahab ki taraf hain aur kahin hamari wajah se doosron par pressure parrh raha hai ke nahi.
Gustaqi karne walon ke liye to Allah SWT kaafi hain, aur Musalmano ko apne apne country ke fatwon ke hisab se amal karna hai, qanoon ko apne haath me nahi lena hai.
Iss surat se seekhna ye bhi hai ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki izzat aur aap ka ehteraam, uss zamane me to ahkamat aa gaye aur sahaba ne follow kar liya. Aaj hum kaise karenge Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki izzat aur ehteraam. Unki sunnat ko follow karke, jab ahadith hamare saamne bayan kiye jaye to uss ka inkaar nahi karna chahiye.
Nahi maloom hai to khamosh rahe, baad me research kar ke jawab de sakte, instantly, inkaar nahi karna. Bohot hi sensitive masla hai. Aur jo hadith ko hi nahi maante, wo apna anjaam iss surat ki roshni me samajh lein kya hoga. Allah (سُبْحَانَهُ وَتَعَالَى) humein aur aap sab ko Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke aise inkaar se bachaye jo jaane anjaane me ho raha hai.
Aakhri mein ye hadith per conclude kar raha hoon, Musalman kitna hi bura kyon na ho, lekin uske dil mein Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) se mohabbat hoti hai, toh aisay logon ke liye litmus test hai, ek hadith mein Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya,
من احب سنتى فقد احبنى ومن أحبني كان معي في الجنة
‘Jo meri sunnaton se mohabbat karta hai dar asal wo mujh se mohabbat karta hai, aur jo mujhse mohabbat karta hai wo mere (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) sath jannat mein rahega’ [1]
Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Pichle Dars me humne Surah Al-Masad ki tafseer ka pehla hissa suna, aur aaj bhi Surah Al-Masad ko aagay samajhne ki koshish karenge, aaj ke session me Surah nazil hone ke baad ke waqiyat, pichle dars me humne kuch sawal kiye the, unn ke jawabat, aur kuch scientific facts samajhne ki koshish karenge:
Surah ke Nazil hone ke baad ke waqiyat
Ibn Ishaq apni kitab Muhammad (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki seerat me likhte hain ke, Umm Jamil ne jab suna ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) Tabbat yada Abi Lahabin wa Tabb ke zariye peshangoi kar rahe hain Umm Jamil ke baare me aur uss ke miya Abu Lahab ke baare me, to wo ek pathar ka mussal le kar Kaba ki taraf gayi jahan Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) - Abu Bakr (رضي الله عنه) ke sath baithe the. Ibn Kahtir ne apni tafseer me ye detail di ke, jab Abu Bakr (رضي الله عنه) ne Umm Jamil ko Badbadate huwe aate dekha, to aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) se farmaya ke Umm Jamil aa rahi hai aur mujhe dar hai ke wo aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko dekh legi, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke wo mujhe nahi dekh payegi. Phir aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne Quran ki Surah Bani Israeel ki, ye ayat tilawat ki;
Aur jab aap Quran parrhte hain, to hum aap ke aur unn logon ke beech me, jo aakhirat par iman nahi rakhte, ek makhfi (hidden) parda daal dete hain.
Abu Bakr (رضي الله عنه) aagay farmate hain ke, wo aayi aur hamare samne khadi ho gayee aur Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) par Umm Jamil ki tawajjoh nahi gayi, uss ne aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko nahi dekha aur wo Abu Bakr (رضي الله عنه) se poochti hai ke, “Maine suna hai ke wo (yani aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ)) mujh par tanziya shayari (defamatory poetry) kar rahe hain, (mujhe badnaam kar rahe hain). Agar wo mujhe mil jaye, to ye patthar se moh phorrh dungi” Abu Bakr (رضي الله عنه) ne Umm Jamil se kaha ke, Kaaba ke Rabb ki qasam aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) tumhare baare me aise ashaar nahi kahe aur tum ko badnaam nahi kiya (Abu Bakr (رضي الله عنه) ka matlab ye tha ke Tabbat yada jo hai wo Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ka nahi Allah ka kalam hai) phir uss ne kuch ashar kahe aur wahan se chali gayi, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko notice kiye baghair.
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki dawat-o-tableegh ko kuch hi mahine huwe the ke Hajj ka mahina aa gaya, aur Quraish pareshan the ke, hujjaj ko kaise roke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko sunne se, wo uski planning me lag gaye aur ye tai paya ke, sab hajion ko ek hi baat kahenge ke, “Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ek bahot hi powerful jadugar hai, jo ek bete ko baap se alag kar dega, ek bhai ko doosre bhai se alag kar dega, biwi ko miya se juda kar dega aur qabeele ko todh dega. Abu Lahab, Islam ka dushman ban kar samne aya, aur Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke piche piche rehta aur aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) jis se bhi milte, Abu Lahab cheekh kar kehta ke wo aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki baat na sune, kyunki wo jhoote hain, aur apne deen se phir gaye hain. Naoozu billah min zalik. Beher haal aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne logon par kuch asar chhorha aur chand log islam qabool kare.
Imam Bukhari ne apni kitab Sahih al-Bukhari me ye hadith record kiya hai, ke ek waqt Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) bimar huwe aur 2-3 raat ki ibadat chhoot gayi. Abu Lahab ki biwi - Umm Jamil ne aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) se kaha ke “Aye Muhammad, Mera khayal hai ke, tumhare shaitan ne tumhein chhor diya hai, kyun ke do-teen dino se maine usse tumhare saath nahi dekha.” Iss par Allah (سُبْحَانَهُ وَتَعَالَى) ye ayatein nazil farmayi;
Suraj ki roshni ki qasam, aur raat ki tareeki ki (yani raat ke andhere ki qasam) jab wo sukoon se chha jaye, ke Aye Nabi (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ)! aap ke paalne wale malik ne, na aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko chhorrha hai aur na aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) se naraz huwa.
Ye dushmani yahan khatam nahi huwi, Abu Lahab ka beta Utaibah ne, ek baar Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki beizzati ki, kaha ke wo Quran par Iman nahi lata, aur aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke kapde phaad diye, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) par thooka. Iss par aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne dua ki, “Aye Allah! apna ek kutta iss par laga de” Sheikh Safiur Rahman Mubarakpuri apni kitab Ar-Raheeq Al-Maktoum me likhte hain, ke Allah (سُبْحَانَهُ وَتَعَالَى) ne iss dua ko qabool kar li aur jab Utaibah apne doston ke saath Syria ke safar par tha, aur Az-Zarqa nami ek maqam par wo ruke to wahan ek Sher aya aur Utaibah ki taraf lapka. Utaibah ko Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki wo dua yaad aa gayee, aur wo kehne laga, Hai Afsos! Muhammad (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne jo dua ki wo puri hogi, aur ye sher mujhe kha jayega. Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) Makkah me rehte huwe mujhe yahan Syria me qatl kar diya. Wo sher bijli ki tarah aya aur Utaibah ko khatam kar diya.
Abu Talib, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki safety ko lekar bohot pareshan rehte aur unn ka ye dar sahih tha kyun ke, mushrikeen-e-makkah ne ek mansooba banaya, plan kiya Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ka qatl karne ka aur Abu Talib Bani Hashim aur Bani Al-Muttalib ko jama karke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki hifazat karne aur unn ko defend karne ki takeed karte aur tamam qabile wale iss ko maan lete hain, siway Abu Lahab ke, jo uss qatl ke plan ka hissedaar tha.
Martin Lings - jo Islam qabool karne ke baad Abu Bakr Sirajuddin ho gaye, wo apni kitab Muhammad (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) me likhte hain ke, jab Umar (رضي الله عنه) ne Islam qabool kiya, uss ke baad Musalmaan khule aam namaz ada karne lage, Umar (رضي الله عنه) aur Hamza (رضي الله عنه) Musalmano ko lekar Kaba me namaz parrhte, aise maukhon par Makkah ke sardar inn logon se door rehte, ye unn ki izzat ka sawal tha, ke musalman namaz parrhe aur wo wahan khade dekhte rahe. Aur unn ko pata tha ke agar wo aiteraz karte to phir Umar (رضي الله عنه) kisi bhi cheez se baaz aane wale nahi hain. Iss ke bawajood, Umar (رضي الله عنه) ye na sonche ke unhone kuffar-e-makkah ko hara diya, Abu Jahl ke dabao daalne par kuffar-e-makkah ne ye faisla liya ke sab se behtar solution ye hai ke Hashim ke qabile ka boycott kar diya jaye. Abu Lahab ko chhorh kar tamam qabile wale Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko protect karne aur support karne ke liye tayyar the. Ek document banaya gaya, jiss me ye likha tha ke, koi bhi Banu Hashim qabile ke mard ya aurat se shadi nahi karega, koi dealing nahi hogi, na koi cheez bechi ya khareedi jayegi, ye boycott uss waqt tak rahega, jab tak ke Banu Hashim ka qabila Muhammad (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko ghair qanooni qarar de kar ban na karde ya jab tak ke aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) nabuwat ka daawa chhorrh na de. Quraish ke 40 sardaron ne iss document par apni mohr lagai ya sign kiya, tasleem kiya, halanke sab iss ke haq me na the. Qabila al-Muttalib apne chacha zaad bhaiyon ko chhorha nahi to wo bhi iss ban me shamil kar diye gaye. Aur iss document ko kaba ke andar deewar par latka diya gaya.
Ye ban, ye boycott 3 saal tak chala, bohot hi sakht ghareebi ka alam tha, khane ki qillat ho gayi, aur Quraish makkah me jo bhi khana aata wo saara ka saara khareed lete, taakay ye Banu Hashim ke qabile tak na pahunche. Abu Talib Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki jaan ke liye bahut hi zyada fikar mand rehte the, raat hoti to Abu Talib Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) se kehte ke wo unn ki jagah par so jaye, aur jab sab so jaate to Abu Talib aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko apne sone ki jagah badalne ka hukum dete, iss dar se ke koi dhoke se aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko neend me na qatal kar de.
Makkah ke kuch log iss boycott ko ab bardasht nahi kar pa rahe the, aur uss ke khilaf awaz utthaye aur wahi ke zariye aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko khabar di jaati ke wo boycott wala document ko cheentiyon ne kha liya, siway unn hisson ke jahan Allah ka naam likha tha, Abu Talib ye khabar le kar Kabatullah me aate hain aur logon ko batate hain, aur ye boycott khatam ho jata hai. Ibn Ishaq ki seerat ke hisab se Surah al-Masad yahan nazil huwa, lekin jaisa ke humne pichle dars me bataya, aur Bukhari, Muslim aur deegar ahadith ko jama karke, ke ye pehle nazil ho chuki thi.
Boycott khatam hone par Makkah me sukoon ka mahol ho gaya, aur musalmano ko pareshan karna fil waqt ruk gaya. Aur iss mamele ki exaggerated reports, Abyssinia pahunch gayi jahan par pehli hijrat ke baad musalman reh rahe the, jiss ko sunte hi, kuch log Makkah wapas aane ki tayyari me lag gaye, aur tamam log wapas aa gaye siway Jafar aur Ubaydullah ibn Jahash (رضی اللہ عنھما) ke. Wapas aane wale khafile me Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki beti Ruqayya aur damad Uthman-e-Ghani (رضی اللہ عنھما) the. Abu Salamah aur Umm Salama (رضی اللہ عنھما) jinn ka taaluq Makhzum qabile se tha, aur unhe yaqeen tha ke apne qabile se protection nahi milega, Abu Salama ne apne mamu Abu Talib ko protection ki request bheji aur wo fauran tayyar ho gaye. Makhzum ke qabile wale sakht naraz huwe ke Abu Talib ne aisa kyun kiya, to unhone kaha ke, ye meri behen ka beta hai, agar main uss ki hifazat nahi kar saka to Muhammad (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki kaise karoonga. Iss mauqe par Abu Lahab ne apne bhai Abu Talib ki himayat ki, aur unn ke support me khada ho gaya. Makhzum qabile walon ko pata tha ke, Abu Lahab - Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke khilaaf unn ka pakka dost hai aur wo Abu Lahab ko naraz nahi karna chahte the. Abu Lahab iss maukhe par apne qabile ka saath iss liye bhi diya kyun ke uss ko pata tha ke Abu Talib ke baad wohi qabile ka sardar banne wala hai - to ussne apne qabile walon ki taraf daari ki, sirf iss wajah se. Aur ye bhi ho sakta hai ke Abu Lahab ab ye samajh gaya tha ke Abu Talib zyada din zinda rehne wale nahi hai.
Boycott khatam hone ke 6 mahine baad Abu Talib ki tabiyyat kharab ho jati hai aur unn ka inteqal ho jata hai, aur Abu Lahab Banu Hashim Qabile ka sardar ban jata hai, lekin Abu Lahab ne apne bhatije (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko jo tahaffuz diya, jo protection diya wo mehaz baraye naam tha. Aur jo bad-salooki aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke saath ho rahi thi wo pehle kabhi nahi huwi, tarah tarah se aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko sataya ja raha tha. Abu Talib ke inteqal ke 2 mahine baad aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki zaujah Khadijah (رضی اللہ عنھا) ka inteqal ho jata hai.
Ye tamam museebaton ke bawajood, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) tableegh-e-deen nahi chhore.
Aakhir Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko qatal karne ka plan banta hai aur bait-an-nadwa, jo ke parliament tha Quraish ka, jahan par har qabile se ek shaks ko chuna jata hai, unn 11 logon me Abu Lahab bhi shamil hota hai, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko qatal karne walon me. Zyada detail me jaane ka mauqa nahi hai, Safiur Rahman al-Mubarakpuri apni kitab Ar Raheeq Al Maktoum me likhte hain ke ye 11 log aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke ghar ko gher lete hain raat ke andhere me, aur plan ke mutabiq subah hote hi aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko qatal kar denge. Allah (سُبْحَانَهُ وَتَعَالَى) ka aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko Madina hijrat karne ka hukum hota hai, aur aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) Ali (رضی اللہ عنہ) ko apne bistar par sone ka hukum dete hain aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki chadar odh kar. Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) apne ghar se bahar aate hain aur qatilon par mutthi bhar khaak, dust daal dete hain Surah Yaseen ki ye ayat parrhte huwe;
Aur humne unn ke aagay bhi deewar khadi kar di aur unn ke peeche bhi deewar khadi kar di, phir unn par parda daal diya, to ye dekh nahi sakte.
Abu Lahab aur unn ke qatil saathi jo maukhe ka intezaar kar rahe the, ussi waqt unn ko kisi ne khabar di ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) to chale gaye. Jab wo andar gaye to Ali (رضی اللہ عنہ) ko dekh kar pareshan ho gaye. Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) seedhe Abu Bakr (رضی اللہ عنہ) ke ghar ko jaate hain aur wo dono Madina Hijrat karte hain, Quraish ki tamam na kaam koshishon ke bawajood, wo aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ka qatal nahi kar paye.
Jung-e-Badr hoti hai jiss me Makkah ke tamam sardaar shamil hote hain, siway Abu Lahab ke, wo apni jagah par Abu Jahl ke bhai ko bhej deta hai, kyun ke uss ne Abu Lahab se qarz liya tha aur ada nahi kar pa raha tha. Wo shaks iss shart par jung me hissa lene ke liye razi ho jata hai, kyun ke Abu Lahab ne kaha ke uss ka poora qarz wo maaf kar dega. Kayee Makkah ke sardar Jung-e-Badr me maare jaate hain. Jung ke baad Makkah wapas aane walon me sab se pehle Abu Sufiyan tha, jo abhi tak Islam nahi qabool kiya tha. Badr ki haar ne Abu Sufiyan ko hila diya tha, unn ko sab se pehla khayal ye aya ke wo Kaaba ki ziyarat karein, aur ittefaq se Abu Lahab bhi wahin baittha tha zamzam ke khaime me. Abu Lahab ne Abu Sufiyan ko awaz di ke wo aye aur jung ke halat bataye, Abu Sufiyan ne kaha ke,
“Mujhe itna hi kehna hai ke, humne dushman ka muqabala kiya aur apni peet pher kar bhaag aye, aur Musalmano ne ya to humein bhaga diya ya qaidi bana liya. Hum to apne logon par ilzaam bhi nahi laga sakte hain, kyun ke hamari fauj ne Musalmano ka to muqabila kiya hi, aur unn logon ka bhi muqabila kiya jo safed kapde pehne aur kaale ghodon par sawar the, jin par safed patches the (black horses with white patches) - jo ke aasman aur zameen ke beech me bhar gaye the. Aur ye logon ne tabahi ke siway - kuch na kiya, koi unn ke saamne khada nahi ho sakta tha”
Umm al-Fadl (رضی اللہ عنھا), jo aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki chachi aur al-Abbas ki biwi thi, wo bhi uss kheme ke kone par baitthi thi, aur unn ke saath chacha Abbas ke ghulam Abu Rafi bhi the, jo teer bana rahe the. Umm al-Fadl aur Abu Rafi (رضی اللہ عنھما) dono musalman ho gaye the, lekin wo apna Islam abhi tak kisi par zahir nahi kare the, aur ye log Abu Sufiyan ki baatein sun rahe the. Abu Rafi ye sunn kar ke, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) badar ki jung jeet gaye, aur safed kapde wale ghod sawaron ka waqiya sunn kar, apni khushi rok na paye aur unn ke muhn se ye nikal gaya; “ke wo to farishte the”. Abu Rafi (رضی اللہ عنہ) ki ye khushi dekh kar Abu Lahab par ghussa cha gaya aur wo Abu Rafi ke chehre par mukka maarte huwe zameen par gira deta hai, Abu Rafi (رضی اللہ عنہ) apne aap ko bacha nahi paye, aur Abu Lahab apna ghutna unn par rakh deta hai aur baar baar unn ko peet-ta hai. Umm al-Fadl (رضی اللہ عنھا) ye dekh kar ke wo Abu Rafi (رضی اللہ عنہ) ko maar dega, wahan pade kheme ki lakdi ko uttha kar Abu Lahab ke sar par poori taqat ke sath maar deti hain. Iss waar se Abu Lahab ka sar phat jata hai, aur wo zakhm itna ghera tha ke wo sadh jaata hai, antibiotics to thi nahi uss zamane me, Abu Lahab ka jism ek hafte me phodon se bhar jaata hai aur wo mar jata hai.
Abu Lahab ke zakham se jo badboo aa rahi thi, uss ki wajah se mayyat ke qareeb koi nahi ja raha tha. Uss ke ghar walon ne murda naash ko sadhte huwe chhorrh diya, jab 2-3 din guzar gaye aur badboo mohalle me phail gayi to padosiyon ke dabao me aakar Abu Lahab ke ghar walon ne ghulamo ka intezam kiya uss ki mayyat ko wahan se nikal kar, dafnaye. Makkah ke bahar, door se mayyat par pani dala gaya, aur lambi lakdiyon se qabar me dhakel diya gaya, aur door se patthar phenk kar dafan kiya gaya.
Pichle dars me humne ye hadith suni thi ke, Abu Lahab ne Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki paidaish par thuwaiba ko hath ke ishare se azad kiya. 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 - unke 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.
Abu Lahab ki biwi ka inteqaal kab aur kaise huwa ye humein pata nahi hai, do versions mile, lekin bina koi reference ke:
Pehla reference ek website par note ki shakal me mila ke, Umm Jamil ki maut gale me rassi parrh kar accident se maut ho gayi
Farishte uss ke gale me rassi daal kar kheenchne se maut ho gayi
Abu Lahab ke bade bete Utba, Fatah Makkah ke baad Islam qabool kar lete hain. Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne khushi se unn ka isteqbaal kiya, welcome kiya aur wo ek Ache musalman ban kar zindagi guzare. Aur Abu Lahab ki beti Durrah bhi Islam qabool karti hai aur wo ahadith jama karti hain aur logon ko sikhati hain. Durrah (رضی اللہ عنھا) ki ek hadith jise Imam Ahmed apni Musnad me jama kiya hai ke; “Ek shaks ne aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) se poocha ke insano me sab se behtreen kaun hai? aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne jawab diya ke, “Insano me sab se behtar wo hai jo sab se zyada ilm hasil kare, jo sab se zyada Allah (سُبْحَانَهُ وَتَعَالَى) se darta ho, yani taqwe wala ho, jo sab se zyada neki karne ki dawat deta ho, aur sab se zyada gunahon se bachne ka hukum deta ho, aur jo sab se zyada sila rahmi karta ho.”
Iss waqiye ki ek khaas baat note karna ye hai ke, ye jo peshangoi Allah (سُبْحَانَهُ وَتَعَالَى) ne Tabbat yada Abi Lahabin wa Tabb ki shakal me ki, agar Abu Lahab aur Umm Jamil Islam qabool kar lete to Quran ghalat ho jaata, wo peshangoi khatam ho jaati aur Abu Lahab aur Umm Jamil kamiyaab ho jaate. Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki dawat-o-tableegh ko jhoota ya ghalat sabit karne ke liye Abu Lahab aisa kar sakta tha, only to prove Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) wrong, lekin - ye iss baat ka saboot hai ke iss challenge ke bawajood Abu Lahab Islam qabool nahi kiya. Islam ke aane ke baad 12 saal tak zinda raha aur Quran ki peshangoi poori huwi. Ye Quran ka challenge 10 saal tak Abu Lahab aur Umm Jamil ke saamne tha, aur iss period me Abu Lahab ke kayee sathi Islam qabool kare aur Abu Lahab aur uss ki biwi iss peshangoi ko ghalat sabit nahi kar paye. Ye iss baat ka saboot hai ke Allah (سُبْحَانَهُ وَتَعَالَى) hamare Rabb - hamare paalne wale malik hain, Quran sachchi hai aur Allah ka kalam hai, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) - Allah ke nabi hain aur aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne Quran ko hum tak pahuncha diya.
Ye tha Abu Lahab ka sara waqiya, Allah (سُبْحَانَهُ وَتَعَالَى) iss waqiye ko hamare dilon me basa de, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki mohabbat jaise hamare dilon me honi chahiye, waisi izzat aur mohabbat hamare dilon me bhar de, aur sunnaton par waise hi amal karwale ya Allah jaisa ke aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki sunnaton par amal karne ka haq hai, kehne wale ke liye aur sunne walon ke liye iss dua ko Allah paak qabool farmaye. Har shaks jo ye sunn raha hai, Apne apne amal ka jaiza le aur koshish kare amal karne ki.
Humein kya karna hai
Ab ye doosra section, Humein kya karna hai me, hum ye dekhenge ke, jab Abu Lahab jaise log hamare kaam karne ki jagah me, offices me, society me aur ghar me ho to pressure kaise banta aur hum uss se kaise deal karenge;
1. Psychological Pressures and Psychiatric treatment
Islam me positivity hai, 3 din tak hi gham manao bole, mayoosi kufr hai bole aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ)
The idea and space Abu Lahab occupies could be there in our minds too, we need to get out of that space, if we ourselves are the ones occupying such ideas and space and harming others.
Ye problems Musalmano me aa gaye hain, aur treatment is zaroorat hai, kyun ke maloom hi nahi ke humein treatment ki zaroorat hai. Ab agar koi ye bole ke bhai, Psychiatrist ke paas bata lo, to kahenge ke main pagal nahi hoon. Samajh nahi rahe hain ke iss se family par, khandan par aur society par kya asar ho raha hai.
Psychological pressures ko teen major hisson mein ya categories mein divide kiya ja sakta hai
Pehla hissa - hum jahan kaam karte hain wahan ka pressure hota hai
Doosra hiss - hamare ghar se bahar khandan ki wajah se pressure hota hai aur
Teesra hissa - hamare gharon me, maa-baap aur bachon ke beech pressure hota hai
1.1. Pehla hissa - hum jahan kaam karte hain wahan ka pressure hota hai
'Work pressure' kya hai humne, suna bhi hai aur hum mein se aksar ne, isse bardasht kiya bhi hai aur kar bhi rahe hain.
Agar ye 'work pressure' ek aad bar aaye to koi masla nahi hai, lekin agar ye mustaqil ya continuous ho to takleef de ban jata hai.
Ye work pressure kisi bhi wajah se ho sakta hai,
agar kaam barabar distribute nahi hai to bhi ho sakta hai,
kisi aur tarikhe ka mismanagement hai to ho sakta hai,
ghair akhlaqi mahool hai, jis mein har baat per danta ja raha hai
meetings mein mazaq udaya jata hai ya beizzati ki jati ho to bhi ye pressure ban jata hai
chahe wo company aapko kitna hi accha ‘pay’ karti ho
Kuch log itne majboor hote hain,
jaise ke behan ki shadi hai,
walid ka operation hai,
bacchon ki padai chal rahi hai, waghaira, waghaira,
unke ke pass kabhi itna jama hi nahi hua ke wo doosra kam dekhle, ya koi aur naukri talash kar lein
Ziyada tar dekha gaya hai ke owner’s ya jo senior position per hote hain, wo log chahte hain ke apne employees ya subordinates se unka khoon choos lein, kyun ke wo unhe salary de rahe hain.
Yehi log Abu Lahab ka role aada karte hain 'workplace’ ya kaam ki jagah per, jinki wajah se aam insan ki zindagi pressure mein aa jati hai, aur wo pressure itna badh jata hai ke log khud-kushi bhi kar lete hain.
Forbes magazine ki 2020 ki report hai ke 46% ‘stress’ logon me, kaam ke pressure ki wajah se hai aur 28% apas ke masalon ki wajeh se khud-kushi (ya suicide) ho rahi hain, aur ye figure ‘50 year’ high per chala raha hai,
Suicide ke mamele me report ye bhi batati hai ke mard 15 gunah ziyada iss ke shikar hai aurton ke ba-nisbat.
Report mein aage bataye gaya ke zyada tar employees jo khud-khusi karte hain, unko mental health ya psychological disorder tha, jo ki address nahi huwa, yani ke ‘treatment’ nahi hua, jaise ke pichle hafte hum sun chuke hain ke kitne logon ko pata hi nahi ke unhe medical treatment ki zaroorat hai, bas andar-hi-andar ghut rahe hain.
Covid ka period chal raha hai to CDC ka naam to suna hi hoga, (Center for Disease Control & Prevention), to inki survey ke hisab se work pressure ki wajah se depression ho raha hai jo ki aham wajah hai mazuri ki yani ke 'disability’ ki (WHO ne bhi isse mana hai)
Indiana University ke Erik Gonzalez-Mule ki ek study, ‘Journal for Applied Psychology’ mein publish huwi, jiss mein bataya gaya ke work pressure ki wajah se depression hota hai aur uss ke natije mein maut ho jati hai, aur inn dono mein yaqeeni taur par gehra taluq hai. Khaas taur per aise logon ke liye jo bardasht karne ki salahiyat nahi rekhte, wo suicide na bhi kare, to bhi stress ki wajah se maut ho rahi hai, bas Allah reham kare.
Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke Qayamat ke kareeb, achanak maut ke waqiye sunne mein aayenge, to aisa mahsoos hota hai ke shayad ye ‘psychological pressure’ hi hai jiski wajah se achanak maut ke waqiyat sunne me aa rahe hain. Acche khase the, koi bimari nahi thi, bas kuch aisa huwa ke ‘heart attack’ huwa aur khatam ho gaye. Shayad andar-hi-andar ghut rahe the, lekin kabhi kisi se apni kaifiyat batai nahi, bas Allah Reham kare (aameen).
To ab aise masalon ko kaise hal kiya jaye?
Sab se pehle to Quran aur Hadith ka ilm hona chahiye, har masale ka hal yaqeenan yahan par hai.
Quran mein Surah Ankabut ki 56 ayat me aaya hai ke Allah ki zameen bahut wasi hai, to iss mein phel jaiyye, hijrat kariye, aap nikliye to sahi, phir dekhiye, Allah (سُبْحَانَهُ وَتَعَالَى) kaise intezam karta hai.
Surah Tallaq ki doosri ayat mein aata hai ke jo koi Allah (سُبْحَانَهُ وَتَعَالَى) ka taqwa ikhtiyar karega Allah (سُبْحَانَهُ وَتَعَالَى) usse aisi jagah se rizq dega ki wo soch bhi nahi sakta aur teesri aayat mein aata hai Allah (سُبْحَانَهُ وَتَعَالَى) uske liye koi (na koi) rasta nikal dega.
Allah (سُبْحَانَهُ وَتَعَالَى) ne rizk ka zimma apne uper le liya hai, aur wo Razzak hain, Hilyatul Auliya ki ek hadith jis ko Sheikh Albani ne Hasan kaha, jiss me Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) farmate hain insan ka rizk uske peeche-peeche waise hi aata hai jaise ke uski maut.
Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) farmate hain ke Allah (سُبْحَانَهُ وَتَعَالَى) ki badi ajeeb rehmat hai ke shirk karne walon ko bhi rizk dete hain, aur hum log rizk ke liye pareshan hain.
Quran me ek formula hai success ka, aap shukr aada kijiye, Allah (سُبْحَانَهُ وَتَعَالَى) aapko aur dega, sab pareshan hai salary bas nahi ho rahi hai, kabhi shukr ada karke dekha, try kijiye, TV par bohot aate hain - azmooda formula hai bolkar, ye azmooda formula hai, Quran ka hai.
Apne requirements ko ghair zaroori mat badhaye, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) farmate hain ke jiske paas ek din ka khana hai uske paas duniya jahan ki sari daulat hai
Aur bohot saare references diye ja sakte hain Quran aur Hadith se.
Ye sari batein to apne liye ho gayi lekin Abu Lahab jaise logon ka kya?
Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) farmate hai zalim ki madad kijiye, kaisay? Usse zulm karne se rokiye, apni istetaat ke hisab se.
Agar aap oonche ohde per hain aur aapki company afford kar sakti hai to apne subordinated ke liye mental examinations conduct karwaiyye, aur jisko zaroorat hai ilaj karwaiye.
Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke jahan narmi ya gentleness hoti hai wahan har cheez khoobsurat hojati hai jahan ye nahi hoti wahan sari cheezein bad surat ho jati hain, to apni istetaat ke hisab se apne atraaf narmi ka mahol banaiye.
Aur atraaf ke log bhi iss narmi ko kamzori na samjhein, aur misuse na karen, jahan ghalat kaam log karte hain phir wahan sakhti aa hi jaati hai.
sirf pressure aur pressure se kaam nahi chalta, Allah (سُبْحَانَهُ وَتَعَالَى) jahan dozak se dara rahe hain wahan jannat ki basharat bhi de rahe hain, ye balance khayam kijiye, dimaghi tawazun, yani ke mental balance theek rahega to, sukoon rahega to productivity badegi, to automatic profit bhi badega, ye hi bottom line hai aur issi ko samajhne ki zaroorat hai,
Aisa nahi hai ke sare log ya sari companies ek jaisi hoti hain, acche log bhi hain, aur acchi companies bhi hoti hain.
Ek taraf hum log hain jo apne work related gham-o-fikr mein doobe hue hain, Kya Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko work related pressure tha?
Deen ki tableegh me jo waqt lagta hai, iss ka hisab Quran ki Surah Muzammil ki 7wi ayat me diya gaya hai ke;
إِنَّ لَكَ فِى ٱلنَّهَارِ سَبْحًۭا طَوِيلًۭا
Din ke waqt aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko lambi masroofiyat rahti hai. To Quran certificate de raha hai ke ye kaam masroofiyat wala kaam hai. Phir;
Quran me Surah Kahf ki 6 ayat me Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain;
“Aye Nabi (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) agar ye iss kalam par iman nahi laye to shayed aap inn ke peeche gham me apne aap ko halak kar denge” aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko gham hota tha ke ye log iman nahi la rahe hain, ye dozaq ki aag me jalenge to kaisa hoga, ye samajh nahi rahe hain.
Allah ke deen ki tableegh karna, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke liye work related pressure hi tha logon ki batein chubhti thi, Quran me Surah Younus ki 65 ayat me Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke
“Aye Nabi (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) inn logon ki batein aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko ghamgeen na karde, kyun ke izzat to poori ki poori Allah (سُبْحَانَهُ وَتَعَالَى) ke liye hai, aur wo sunne wala aur ilm rakhne wala hai.”
To ye fark hai, hum me aur Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ), aap ko gham hota tha, aur humein ghussa ata hai.
1.2. Doosra hissa - Immediate Family ke bahar ka mamla yani Khandan ka maamla
Quran me Surah al-Baqarah ki 133 ayat me Yaqub (عليه السلام) apni maut ke waqt, apne bachon ko jama karke puchha ke, tum mere baad kis ki ibadat karoge? Yani Yaqub (عليه السلام) apnay bachon se pooch rahe hain ke kya tumhe maloom hai apne family ‘values’ ya hamare khandan ka ‘mission statement’ kya hai? Unhon apni zindagi me bachon ki tarbiyat ki, unhe deen-e-Islam sikhaya aur marne se pehle ye sawal kiya. Al Hamdulillah unka jawab positive tha ke, hum to aap ke Ilaha ki ibadat karenge, jo ke aap ke baap dada ka Ilaha hai, Ibrahim ka, Ismail ka aur Ishaq ka (عَلَيْهِمُ ٱلسَّلَامُ). Ibrahim (عَلَيْهِ ٱلسَّلَامُ) ki family me nabuwwat chali to inn ki family ka mission ek Allah ki ibadat karna tha.
to pata chala ke aisay khandan hote hain jin ki family ka ek mission hota hai, business family hai, apne bachchon ko aisa train karte hain ke unn ke business 1,000 saal se zayada se chal rahe hain, aaj bhi chal rahe hain. Jo sab se purani company hai wo Japan me hai - Lekin aise families ka kya haal hai, kya ye log khush hain?
to aisay khandano per Ek research huwi jiske paas “mission statements” ya “vision statements” hote hain, inn logon se poocha gaya ke, kya aap logon ke bacche aapke iss mission statement mein se jo sab se aham statement hai, kya wo usko pehchan sakte hain? Aur kya aapke bacche wo kaam kar payenge? Sawal-o-jawab ke baad ye pata chala ke siwai chote chote statements ke, jaise ke ‘jhoot mat bolo’ ya ‘hamesha sach bolo’ hi yaad raha, aur kuch bhi nahi. Jo zyada complicated statements the aur jin statements ki wajah se bachchon par maa-baap ya family members pressure daal rahe the, ya iss ki wajah se cheekhte aur chillate the, wo unn ko yaad nahi tha.
Uss research mein, aise khandano ke bachon ke dimag ke samne ke hisse (yani prefrontal cortex) ka MRI scan kiya gaya, ye dimagh ka wo hissa hai jo cognitive functions ke liye zimmedar hai, matlab ke,
Apne aap ko qabu (control) mein rakhnay ke liye,
Samjhdari ke liye,
Memory, Information processing and storage ke liye,
Attention, focus ke liye,
to aise bacche jo ke khandan ke mission statements aur values ki wajah se pressure me rahe, unke dimag ka ye hissa itna develop nahi huwa, jo cognitive functions ko ubharna hai, wo nahi develop huwa. Aur doosri taraf jin bachon mein khandani pressure ya dabao nahi tha aur unke maa-baap ne unhe sonchne aur samjhne ki taraf ubharte rahe, unka dimag acche se develop huwa aur unke andar bahut clarity payi gayi.
Musnad Ahmed ki ek hadith me Gentleness ya narmi ke bare mein Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya: narmi har ek cheez ko khubsurat bana deti hai jis me wo hoti hai aur jahan par narmi na ho to har cheez ko badsurat bana deti hai,
Jo cheez andar se khubsurat hoti hai wo bhi badsurat lagti hai, kadwe pan ki vajah se,
aur jo andruni taur per badsurat hoti hai wo khubsurat lagti hai gentleness ki vajah se,
Ab hum apne apne gharon me dekh lein ke hum kya kar rahe hain, kya hum namaz ke liye, Quran parrhne ke liye to aisi sakhti nahi kar rahe hain? Humein gentleness se, pyar se nekiyon ki taraf raghib karna hoga.
Kahin aisa na ho ke gentleness na hone ki wajeh se uske andar ki acchai khatam ho jari rahi ho
Khandani pressure khatam kijiye aur ek behtreen jagah banaiye, jahan khandan wale apni frustrations nikal pheke aur unke dil-o-dimag halke ho jaye aur unhe lage ke unki baat kisi ne suni.
1.3. Teesra hissa - Hamare Ghar me, maa-baap aur bachon ke beech ka pressure
Jaisa ke humne pichle section me suna Ibrahim (عليه السلام) ki aulad me, kayee generations tak nabuwwat chali, aur In-Sha Allah aage Quran mein parrhenge ke, Ibrahim (عليه السلام) jab bhi dua karte, to apne liye karte aur apni aulad ko uss mein zaroor shamil karte. Deen-e-haneef phailaane ka jo mission le kar aap utthe uss mission ko apni aulad ke liye bhi maange aur aakhri Rasool unki aulad me se ho, ye dua bhi ki jo, qabool huwi kayee hazar saal ke baad, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke nabi aur rasool banaye jaane ke sath.
Aaj Science bhi yehi keh rahi hai, Psychology ki field me jo research ho rahi hai, wo ye batati hai ke infiradiyat (individuality) se zyada ahmiyat, importance khandan ya family ki hai.
Lekin aaj kal duniya bhar me, aur hamare muashray mein me bhi, hume aur khas taur per hamare bachon ko ye sikhaya ja raha hai ke, infiradiyat ya ‘individuality’ bahut hi aham aur zaroori cheez hai, iss se zyada aham koi aur cheez nahi hai, ‘I love myself’, ‘apni pehchan bano’, ‘me time’ se lekar ‘single parents’ jaise kai sari cheezein sikhayi jarahi hain, aur iss mein tamam media bahut hi aham role ada kar raha hai.
Motivational speakers ke kayee videos dekhne ko mil rahe hain aur wo ghair Islami taleemat de rahe hain aur family ko todne aur chhorrhne ki baatein karte hain.
Aisa nahi ke insan ki apni koi haisiyat nahi hai, lekin sabse zyada ahmiyat family ki hai, ek society ke liye family zaroori hai ba-nisbat ek individual ke.
Ellen Galinsky ek Psychologist hai, jo ke ‘Families & Work Institute’ ke liye research ka kaam karta hai, unhone ek hazar bachon ka interview liya aur unn sab se ek hi sawal kiya ke;
Agar aapke waladain se aap koi khwahish puri karwana chahte hai, to wo kya hogi?
Aur ye hi sawal unhone maa-baap se bhi poocha ke, aap kya sochte hai ki aap ke bacche kya kahenge?
Ziyada tar maa-baap ne kaha ke yaqeenan hamare bache yehi bolne wale hain ke; “hamare walidein hamare sath ziyada waqt guzare”, lekin bachon ka jawab aisa nahi tha.
Ziyada tar bacchon ne kaha ke hamari khwahish hai ke hamare waldain jab bhi hamare sath hon, to kum fikr-mand, kam bechain ho aur kam thakay huwe hon.
Iss research ki khas baat ye hai ke bachon ne iss thakawat wali kaifiyat ko mehsoos kar liya. Jab bhi insan thaka huwa hota hai to uska tolerance ya bardasht karne ki takhat kam ho jati hai, aur wo chid-chida ho jata hai bachon ki taraf.
Ab yahan work pressure ki jo baat hum pehle section me sune, uss ka asar family par ho raha hai, aur agar kisi ka din office mein accha nahi guzra to ye matlab nahi ke usse license mil gaya ke wo apna gussa bachon per ya apne ghar walon per nikale.
Aur jab maa-baap relax rehte hain to family mein bahut hi acche asrat hote hain.
Jo kamyab maa-baap hote hain wo ghaur karte hain aur encourage karte hain, aur jo na-kamyab maa-baap hote hain wo bachchon ki kamzoriyan talash karte hain.
Bache bahut sari achi cheezain karte hain, aur bahut sari shararti cheezein bhi karte hain, lekin jo acchi cheezein karte hain wo maa-baap se chut jati hain, aur natije ke taur par unhe ye mehsoos hota hai ke achcha kaam karein ya nahi, koi faida nahi ho raha hai, to wo apne ravaiyye mein sakht ho jate hain.
Bache ussi cheez karte hain, jiski wajah se unhe tawajjuh, attention ya tareef milti hai aur agar unhe attention ya tareef nahi mili to, wo achi cheez ya achche kaam nahi karte.
to ye research mein bataya gaya hai ke acche maa-baap wo hote hain jo bachon mein acchayi dhundhte hai aur unn ko encourage karte hain aur bachon ke jazbaati halat ke hisab se mamla karte hai na ke apni tabiyat ya mood ke hisab se;
aur sabse behtareen misal Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki hai, Anas ibn Malik (رضی اللہ عنہ) farmate hain ke,
ek bar Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) unke ghar aaye to Anas (رضی اللہ عنہ) ke sautele bhai jo ki 3 saal ke the, unke hath mein ek choti chidiya thi wo usse sehla rahe the, to Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne uss chote bacche se poocha ‘Ya Abu Umair’, yani itni choti umar se hi uss bachche ko khitab dete huwe poocha Aye Abu Umair, kya haal hai tumhari chidiya ka?
Anas Ibn Malik (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) agay farmaate hain ke, Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) hamare ghar aate jaate rehte the, to ek baar phir baad mein aaye to poocha, Aye Abu Umair tumhari chidiya ka kya huwa? Abu Umair rote huwe Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke paas aaye aur chimat gaye, kehnay lage ke chidiya mar gayi, chidiya mar gayi, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) uss bachche ghum me shamil huwe.
Yahan ye ghaur karna hai ke kaise Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne uss chote 3 sala bacche se mamla kiya aur unke sath kis tarha ka ravaiyya rakha, chote bacche, Abu umair ko unke jazbati halat ke hisab se maamla kiya.
To humein ye yaad rakhna hai ke, mera kharab mood ya meri pareshani meri family per kisi bhi tarah ka asar na kare.
Ab acche maa-baap wo hote hain jo sonchne samjhne ki salahiyat ko bachchon me ubharte hain aur badhate hain na ke bachon per emotional dabao dalte hain.
Aaj har ghar mein aam hai, bachon ko emotional black mail karte hain aur ye samajhte hain ke aisa karne se bachon ki hi madad ho rahi hai, lekin aisa nahi hai, sahi ye hai ke aap unke andar deen-e-islam ki talimat daliye, unki niyaton ko bachpan se hi theek kariye,
Bachchon ko ye samjhaiye ke padhna likhna islam ka aham hissa hai aur Islam mein iski badi ahmiyat hai
Bachchon ko ye kahiye ke suljhe huwe aur serious bano kyon ke samjh bhuj deen ka hissa hai
har kaam mein bachon ki niyyaton ko theek kariye
Bachchon ko criticize kam kijiye, aur sahi rasta dikhaiye, iska ye matlab nahi ke unhe shararat karne dijiye, bas darmiani rah ikhtiyaar kijiye
Apne andar jhankiye, kahin yahan koi Abu Lahab to nahi baita, jaane anjane uss ideology ko follow to nahi kar rahe? Allah tala mujhe aur aap ko aur deegar sunne walon ko aisa banne se bachaye.
2. Family me jo Abu Lahab type ke log hote hain kya hum insay ladayi kar lein? Inki wajeh say family say door kahin chale jayein? Ya kya karein?
Jaisa ke humne abhi Abu Lahab ke waqiye me Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke amal ka jaiza liya, aur Abu Lahab ki beti Durrah (رضی اللہ عنھا) ki hadith suni, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) sila rahmi karte rahe aur sila rahmi karne ka hukum dete rahe, ye chand ahadith hai jo sila rahmi par hain;
Bukhari ki ek hadith me, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya: rishtedaari poora karne wala wo nahi hai jo, uss rishtedaar se husn-e-salook ya rishtedaari nibhata hai jo uss ke saath rishtedaari nibhate hain; balke wo hai jo sachche taur par rishtedaaron ko barqarar rakhta hai, halanke doosre ne rishtadari todh li ho.[1]
Bukhari ki ek aur hadith me, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya: Allah ne apni makhlooq ko paida kiya, phir jab woh usay khatam kar chuka to RAHAM utth kar Allah (سُبْحَانَهُ وَتَعَالَى) ko pakad liya, Allah (سُبْحَانَهُ وَتَعَالَى) ne farmaya kya baat hai? RAHAM ne bola, main unn logon se teri panah maangta hoon jo rishtedaaro ke rishte todhte hain. Iss par Allah (سُبْحَانَهُ وَتَعَالَى) ne farmaya ke, kya tum razi ho jaoge agar main uss shaks par ihsan kar doon jo tumhare nate rakhe aur jo tumhare nate tode uss shaks se meri nematein rok doon? RAHAM ne kaha, haan mere Rabb, phir Allah (سُبْحَانَهُ وَتَعَالَى) ne farmaya ke ye tumhare liye hai. Abu Hurairah (رضي الله عنه) ne mazeed kaha: agar aap chahein to Surah Muhammad ki ye ayat padh lo;
“Ab kya tum logon se iss ke siway kuch aur tawaqqo (expectation) ki ja sakti hai ke, agar tum ko hukumat mil jaye to, zameen me fasad ya na insaafi phailaoge, aur khooni rishte todh loge?
Bukhari aur Muslim ki hadith me Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya: RAHAM, jiss se tamam rishtedaari nikalti hai, Arsh se latak raha hai, aur kehta hai ke, jiss kisi ne mujh se acha taloq rakha, to Allah (سُبْحَانَهُ وَتَعَالَى) uss se taloq qayem rakhega aur jiss kisi ne mujh se apna taloq todh liya, to Allah (سُبْحَانَهُ وَتَعَالَى) bhi uss se taloq todh dega.
Bukhari, Musliim aur Abu Dawood ki ek aur hadith me, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya: jo rishtedari todh leta hai, rishton ko qayem nahi rakhta, wo jannat me nahi jayega.
Bukhari ki ek hadith me aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya: ke jo shaks ye chahta hai ke, uss ko zyada maal diya jaye, aur uss ki umar lambi ho to usse chahiye ke apne rishtedaaron ke saath acha salook kare.
Bukhari aur Muslim ki ek Hadith me, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne khule-aam kaha ke, chacha Abu Talib aur unn ki family mere wali, mere dost, mere supports nahi hain. Mera supporter to Allah (سُبْحَانَهُ وَتَعَالَى) hai aur wo log hain jo mujh par Iman laye. Lekin wo khandan se meri rishtedaari hai, jiss se main acha taloq rakhoonga.
Tirmidhi ki ek hadith ka mafhoom hai ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, ek ghareeb ki madad karoge to wo sadaqa hai, aur agar ek rishtedaar ki madad karoge to wo sadaqa bhi hai aur rishtedaari ka taloq qayem rakhna ka sawab bhi hai
Quran aur Hadith me hukum aya hai ke apne wadon ko aur qasamo ko poora karo, Abu Dawood ki ek hadith me, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, agar koi Allah (سُبْحَانَهُ وَتَعَالَى) se nafarmani karne ki qasam khata hai to wo qasam jaiz nahi. Aur agar koi rishtedaari todne ki qasam khata hai to wo qasam jaiz nahi - Iss ka matlab ye hai ke, ye do qasame poora karne ki zaroorat nahi.
Imam Bukhari ki kitab, Adab al-Mufarrad ki hadith hai ke, do kaam aise hain ke jiss ka azab duniya aur akhirat dono me milta hai, ek hai kisi par zulm karna aur doosra hai rishtedaari to
Muslim ki ek hadith me, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, bande ki dua qabool hoti hai, agar wo rishte todhne ki dua na kare aur be sabra na ho.
Bukhari ki ek hadith me, Hakim bin Hizam ne Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) se sawal kiya ke, main Islam qabool karne se pehle nek kaam karta tha jaise, sadaqa dena, ghulamo ko azad karna, aur rishtedaaro se acha salook karna, kya musalman hone se pehle ke ye amal ka koi ajar mujhe milega? To aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, ye nek amaal ki wajah se hi to tum, Islam qabool kar
Sahaba (رضی اللہ عنہم) ki hidayat;
(i) Ibn Umar (رضی اللہ عنہ) farmate hain ke, agar koi Allah (سُبْحَانَهُ وَتَعَالَى) se darta rahe (yani taqwa ikhtiyar kare), rishtedariyan nibhata rahe, to uss ki umar lambi ho jaati hai, uss ki maal-o-daulat badh jati hai, aur uss ke log uss se muhabbat karte h
(ii) Ibn Abbas (رضی اللہ عنہ) farmate hain ke, apne shijre ka, apne rishtedaron ka record rakho, takay rishtedariyan qaim rakh sako,
wo apne rishtedaron ko door nahi karega, jab ke wo qareebi rishtedar ho halanke wo door hi kyun na rehte ho.
wo apne rishtedaron ko qareebi nahi samjhega, jab ke wo door ke rishtedar ho halanke wo qareeb me hi kyun na rehte ho.
Har qism ka rishta qayamat ke din, insaan ke samne laya jayega aur wo uss shaks ke haq me gawahi dega ke uss ne rishta rakha tha, agar waqay me rishaton ka khayal rakhta tha.
Aur uss shaks ke khilaf gawahi dega agar wo rishtedari khayam nahi rakhi thi.
Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuh
Pichle Dars me humne Surah Al-Ikhlas ki tafseer suni, aur aaj In Sha Allah Surah Al-Masad ko samajhne ki koshish karenge, aaj ke session ka time sirf adha ghanta hai, issi liye iss surat ko do ya teen hisson me karenge:
Introduction
Suratul Masad – Quran ki 111 surat hai, lafz e Masad iss surat ki akhri ayat me aya hai. Iss surat ko Suratul Lahab bhi kaha jata hai aur ye lafz pehli ayat me hai. Ye Surat Rasoolullah (ﷺ) ke chacha Abu Lahab par hai.
Quran ki tarteeb ke hisab se pehle Surah al-Kafiroon, phir Surah an-Nasr, phir ye Surah al-Masad, phir Surah al-Ikhlas, phir Surah al-Falaq aur phir Surah an-Naas hai.
Surah al-Falaq aur Surah an-Naas sath parhne ki hadith hum sun chukay hain,
Surah Ikhlas, surah falaq aur surah an Naas ek Sath parhne ki hadith bhi sun chukay hain,
phir Surah al-Kafiroon aur Surah al-Ikhlas Namaz ki do rakat mein parhne ki hadith bhi sun chukay hain
Kyun ke Quran me tasalsul hai, continuity hai, to yahan Surah al-Masad ko kyun rakha gaya?
Surah an-Naas me waswasson se jo insano aur jinno ki taraf se aate hai uss se panah mangi gayi, ye hum sun chuke hain
Surah Falaq - mein puray creation ke shar se, hasad aur keena karne walon ke shar se bachne ka tarika bata gaya, ye bhi hum sun chuke hain,
Surah al-Ikhlas me Allah SWT ki wahdaniyat aur tauheed ka zikr bhi hum sunn chuke hain
Ab yahan Surah al-Masad ko rakhne ka maqsad, Rasoolullah (ﷺ) ke dushmano ka kya haal hota hai iss ke baare me hum janne aur samajhne ki koshish karenge,
In-Sha Allah hum aage dekhenge ke Surah Al Kafiroon - kafiron se deal karnay ka tarikha bata rahi hai, Surah an-Nasr Islam ki overall victory, jiss me log groups me dakhil ho rahe the aur ye silsila aaj bhi chal raha hai, uss ke bare me hai, inn ko dekhenge
To ye tamam topics me tasalsul hai, continuity hai.
Understanding the Surah and its Purpose
Iss surat ko shuru karne se pehle yeh samjhne ki zaroorat hai ke Quran mein bade bade sahaba (رضي الله عنهم) ka zikr nahi hai, Abu Bakr Siddiq (رضي الله عنه) aur Zaid bin Haritha (رضي الله عنه) ka isharatan zikr hai, lekin Firaun aur Abu Lahab ka naam Quran me aya hai, to iski kya wajah hai?
Iss ki wajah ye samajh me aati hai ke,
Firaun, Islam ke khilaf ek ‘opposing force’ hai political level per - ek political enemy of Islam hota hai, aaj bhi hai - issi liye ye naam ke saath zikr hai aur
Abu Lahab, Islam ke khilaf ek ‘opposing force’ hai family ya social level per.
Musalmano ko ye dono level per kaam karte rehna padega, takay Islam ka message logon tak pahunchta rahe, ye do opposing forces ke bawajood.
Abu Lahab jaisay log family mein ya society mein milte hain, to ye log kya karte hain? Jaanay anjanay taur per Islam se rokte hain, misaal ke taur per;
Ab aise mehfilon mein baith kar, deeni maaloomat hasil karne ke baad, ek naujawan ladke ko samajh aya ke wo daadi rakh le, to uss ne dadhi rakh li. Ya koi namaz nahi parhta tha aur wo namaz parhne laga,
To uss per aitraz karenge,
peeche parrh jayenge
Aur agar Abu Lahab jaise log, family mein bade hon, aur unkay paas paisa bhi ho, aur family ke major events, shadi waghairah ko wo hi financially sponsor karne wale hon
Jab bhi koi accha kaam karna chahtay hain, to uss waqt fauran aise shaks ka khayal dimag mein ajata hai, aur log wo nek kaam karne se ruk jaate hain.
Aisay log false ideology lekar family/society mein ghoomte rehte hain aur inka kaam sirf aitraaz karna, mazaq udana aur logon ko neki se rokna, islam ke sahi principles se door karna hota hai.
To aisay logon ki wajeh se dimag per excessive pressure banta hai, log depression me chale jaate hain, psychological problems aur psychiatric problems khade ho gaye hain,
8% of world population depression me hai, 280 million log hote hain, jiss me se 75% log middle ya low income groups me hain - jin ka treatment hi nahi hota.
US kay employers ko US$ 100 billion ka kharcha aata hai sirf depression ke shikaar employees ke treatment ke liye
‘data’ to wo logon ka hai jinko pata hai ki wo depression ke shikaar ho gaye hain, aise kitnay honge jinko depression ka pata hi nahi ke hota kya hai, bas pareshaan hai, bechain hai, andar hi andar dum ghut ra, lekin pata nahi ke medical condition hai aur treatment ki zaroorat hai, WHO ke figures hai, 75% log developing countries mein ba-ghair treatment ke hain, bas Allah raham karay.
To Abu Lahab jaise logon se kaise ‘deal’ kiya jaye?
kya hum insay ladayi kar lein?
Inki wajeh say family say door kahin chale jayein? kya karein?
Rasoolullah (ﷺ) ne kya kiya? Social Level par aur Political Level par, kyun ke ye problems aaj bhi hain.
Adab-e-Rasool (ﷺ), musalman kya kare? Cartoon banaye ja rahe hain, kaise iss se jooje?
Sahaba (رضي الله عنهم) ne kaisay deal kiya aur hamare liye kya ahkamaat hai?
Iss liye iss surat ko acche se samajhne ki zaroorat hai.
Surah nazil hone se pehle ka Pasmanzar
Rasoolullah (ﷺ) ke dada, Abdul Muttalib ke 10 bete the, Sheikh Safi ur Rehman al-Mubarakpuri ne apni kitab, Ar-Raheequl Maktoum me in ke naam record kiye hain;
Al-Harith,
Az-Zubair,
Abu Talib, (ye wo chacha hain jo Rasoolullah (ﷺ) ko support kare, Abdul Muttalib ke inteqaal ke baad, aur unconditional support diye jab aap (ﷺ) tableegh-e-Islam ke initial phase me the - lekin inhone Islam qabool nahi kiya)
‘Abdullah, (ye Rasoolullah (ﷺ) ke walid hain)
Hamzah, (ye wo chacha hain jo Rasoolullah (ﷺ) ke saath bade huwe, aur bohot qareebi taaloq tha aap (ﷺ) se, Islam qabool kare aur jungon me hissa liya aur Uhad ki jung me shaheed huwe)
Abu Lahab, (ye wo chacha hai jis par ye surat nazil huwi)
Ghidaq,
Maqwam,
Safar and
Al-‘Abbas…
Abu Lahab ka asli naam Abd al-Uzzah tha, Abdul Muttalib apne bete ko pyar se Abu Lahab pukarte the kyun ke unn ke gaal lal the, aag ki tarah, jiss se wo khoobsurat aur dilkash dikhta tha. Abu Lahab ki khud ki kamayee huwi daulat thi, wo Abdul Muttalib ke beton me sab se zyada ameer tha, lekin wo baaqi khandan se kuch door tha, iss wajah se bhi ke wo apni maa ka eklota beta tha, aur ussi maa se doosre bhai ya behan na hone ki wajah se, sautele bhai - behen se alag rehta tha.
Bukhari ki ek hadith me ata hai ke, jab Rasoolullah (ﷺ) paida huwe, Thuwaiba jo Abu Lahab ki baandi thi, slave girl thi, wo aap (ﷺ) ki paidaish ki khushkhabri Abu Lahab ko deti hai aur iss khushi me Abu Lahab apne hath ke ishare se uss ko azad kar deta hai.
Nabuwat se pehle Rasool Allah (ﷺ) apne behtareen akhlaq ki wajah se mashhoor the, aap (ﷺ) ko log al-Amin keh kar pukarte the, al-Amin ki shohrat itni badh gayee thi, aur ye naam har ek ki zaban pe tha, aur shayad isi wajah se Abu Lahab aap (ﷺ) ke paas apne do bete (Utbah aur Utaibah) ke liye aap (ﷺ) ki do betiyan (Ruqayyah aur Umm Kuthum) se shadi ka proposal le aye. Aap (ﷺ) ne ye proposal maan liya, kyun ke wo Abu Lahab ke beton ke baare me acha guman rakhte the aur ye do rishte tai ho gaye.
Jab aap (ﷺ) par pehli wahi nazil huwi aur aap (ﷺ), Allah ke Nabi aur Rasool bann gaye, aur Islam aap (ﷺ) ke ghar me, doston me aur qareebi bharose wale logon me phail raha tha, aur jo log Islam qabool kar rahe the, unn ke saath jo waqiyat pesh aa rahe the wo koi maujeze se kum nahi the, zyada detail me jaane ka maukha nahi hai. Doosri aur teesri wahi ke baad pehle taharat aur paaki ka khayal rakhna, wazu karna, namaz aur Allah ke zikr ki taraf Rasoolullah (ﷺ) ko hukam huwa.
Abhi tak Allah (سُبْحَانَهُ وَتَعَالَى) ki taraf se hukum nahi huwa tha, aap (ﷺ) ko Islam ki dawat-e-aam dene ka, lekin Islam aap ke qareebi rishtedaaro me phail raha tha. Aap (ﷺ) ke chachaon me se, Abu Talib apne baap, dada ka deen chhorna nahi chahte the. Chacha Abbas Islam qabool karna taal rahe the, aur Hamzah samajh nahi rahe the, halanke dono aap (ﷺ) se zaati taur par mohabbat ka izhaar karte rahe. Abu Lahab zaati taur par ye zahir kar raha tha ke aap (ﷺ) gumrah hai ya kisi dhoke me mubtala hai.
Akhir Rasoolullah (ﷺ) ko, Allah (سُبْحَانَهُ وَتَعَالَى) ki taraf se ye hukum aa hi gaya ke, apne qareebi rishtedaaron ko Islam ki dawat dijiye, Surah Ash-Shu’ara ki 214 ayta me ke;
وَأَنذِرْ عَشِيرَتَكَ ٱلْأَقْرَبِينَ
Aur apne qaribi rishtedaro ko khabardar kar dijiye
Iss ayat ke nuzool par aap (ﷺ) ne Bani Hashim me se aur Bani Abd Al-Muttalib ko jama kiya, 45 log jama huwe, Jab Rasoolullah (ﷺ) uss mehfil se khitaab karna chah rahe the, tab Abu Lahab beech me bolna shuru kar diya aur Rasoolullah (ﷺ) iss mehfil me logon se khitaab nahi kar paye aur wo mehfil khatam ho gayee.
Phir aap (ﷺ) ne ek aur dawat ki aur apne rishtedaro ko dobara jama kiya, aur unn se khitab kiya, aap (ﷺ) ne baad hamd o sana ke farmaya ke, ek rehnuma, ek guide apne logon se jhoot nahi bolta, main Allah (سُبْحَانَهُ وَتَعَالَى) ki qasam khata hoon ke Allah ke siway koi aur Ilaha, koi aur supreme authority nahi hai, aur main Rasool bana kar bheja gaya hoon khas taur par arabon ke liye aur tamam insano ke liye. main Allah (سُبْحَانَهُ وَتَعَالَى) ki qasam khata hoon ke tum waise hi maroge jaise sote ho, aur waise hi uthaye jaoge qiyamat me jaise subah neend se uthte ho. Qiyamat ke din hisaab kitab hoga tumhare amaal ka, uss ke baad ya to dozakh ki aag hogi hamesha ke liye ya jannat ke baagh honge hamesha ke liye.
Chronological Order of Suras
Order
Surah Name
Number
Type
Note
5
Al-Faatiha
1
Meccan
6
Al-Masad
111
Meccan
Shane nuzool me, Bukhari, Muslim aur chand hadith ko milkar, jiss me Ibn Abbas (رضي الله عنه) farmate hain ke;
Jab iss ayat me apne qareebi rishtedaron ko naseehat karne ka hukum nazil huwa, to aap (ﷺ) As-Safa ki pahadi par chadh kar awaz di “Ya Sabaha” (jaisa ke uss zamane me riwaaj tha, kissi se madad maangna hota tha ya kisi khatre ke baare me aghah karna hota tha to koi unchi jagah se awaz dete the “Ya Sabaha” kar ke),
Ek aur hadith me ata hai ke, aap (ﷺ) ne qabilon ke naam le kar pukara Aye Bani Fihr, Aye Bani Adi, Quraish ke alag alag qabilon ke naam se pukara.
Logon ne kaha ke “ye kaun hai?” kuch ne kaha ke “Ye Muhammad (ﷺ) hai” aur Log jama ho gaye aur jo nahi aa sakay unhone apne ek zimmadar ko bheja ke baad me unn ko report dein,
Tab aap (ﷺ) ne poocha, ke kya tum dekhte ho? ke agar main kahoon, ke ghodon par ek fauj iss pahad par chadh rahi hai ya iss pahad ke peeche khadi hai, to kya tum mera yaqeen karoge?
Yahan ye khaas baat Rasoolullah (ﷺ) ki speech ki aur aap (ﷺ) ke eloquence, bayan karne ke tareeqe ki ke, logon ko pehle apni taraf kar liya, phir bataya ke dawat kiss baat ki de rahe hain,
To logon ne kaha ke, “humne aap (ﷺ) ko kabhi jhoot bolte nahi suna”,
Tab aap (ﷺ) ne farmaya, “main ek khula chaukanna karne wala hoon, ek aise azaab se jo aane wala hai”,
Wahan, Abu Lahab ne kaha, “Tum halak ho jao ya Tumhare haath toot jaye”, kya iss ke liye tumne humein yahan jama kiya hai?” phir wo chala gaya.
Iss par Allah (سُبْحَانَهُ وَتَعَالَى) ne “تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ” nazil huwi.
Iss Surah ke nuzool par ikhtelaf hai ke ye iss waqiye ke fauri baad nazil huwa ya Abu Talib ke inteqaal ke baad jab Raoolullah (ﷺ) par aur musalmano par bohot zulm kiye ja rahe the.
Martin Lings apni kitab Muhammad (ﷺ) me likhte hain ke, Iss waqiye ke baad, Abu Lahab ka rawayya khule aam dushman ka ho gaya aur uss ki biwi Umm Jamil (jo Abu Sufiyan ki behan thi) aap (ﷺ) se nafrat karne lagi aur inn dono ne apne beton ko kaha ke Rasoolullah (ﷺ) ki do betiyon (Ruqaiyya aur Umm Kulthum) se rishta khatam kar dein. Ye pata nahi ke shaadi ho gayi thi aur talaq hui ya sirf mangni tooti. Ibn saad likhte hain ke shaadi ho gayi thi aur iss waqiye ke baad talaq ho gayi. Zahir hai ke ye harkat sirf Rasoolullah (ﷺ) ko takleef pahunchaane ke liye ki gayi.
Tarjuma wa Tafseer
Ab aaiyye Surah Al-Masad ke tarjuma par:
أعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيم
Main Allah se panah mangta hoon, Allah (سُبْحَانَهُ وَتَعَالَى) ke protection me aata hoon, shaitan se jisse pathar maar ke bhaga diya gaya hai.
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيم
Shuru Allah ke naam se jo taras kha kar faida pahunchane wala hai.
Vs No 1:
تَبَّتْ يَدَآ أَبِى لَهَبٍۢ وَتَبَّ
Toot gaye Abu Lahab ke dono haath aur wo tabah aur barbaad ho gaya
Iss ayat me 3 alfaz samajhne ke hai Tabba, Yadun, aur Lahab.
TABBA ka matlab jo Quran me aya hai wo, halak hone, tabah aur barbaad hone ke aye hain.
YAD ka matlab hai, haath. Quran me Yad - Kalahi tak ke liye bhi aya, koni tak ke liye bhi aya, aur kandhe tak ke liye bhi aya. Iss ayat me jo construction aya uss ka matlab dono haath.
Ahle Quran se behas ke dauran, maine ye sawal kiya tha ke, agar Quran hi se hum ko saare ehkamat lena hai aur ahadith ka inkar karna hai, reject kar dena hai to, ye batao ke chor ke haath kahan se kaatenge? Iss ka jawab to ahadith me aya hai - jaisa ke aap (ﷺ) ne kar ke dikhaya hai. Ye point iss liye bayan kiya ja raha hai, kyun ke hadith ka inkar karna aisa hi hai jaisa ke Rasoolullah (ﷺ) ka inkar karna.
LAHAB ka matlab fire, aag, aag ki lepat, shola.
تَبَّتْ يَدَآ أَبِى لَهَبٍۢ وَتَبَّ
Toot gaye Abu Lahab ke dono haath aur wo tabah aur barbaad ho gaya
Ye ek peshangoi thi Allah (سُبْحَانَهُ وَتَعَالَى) jo puri huwi, Abu Lahab ka sakht opposition, sakht mukhalifat, Rasoolullah (ﷺ) ki tableegh ko rokna aur khule aam aap (ﷺ) ko gaali dena, takleef pahunchana iss ke details next session me aa rahi hain.
Vs No 2
مَآ أَغْنَىٰ عَنْهُ مَالُهُۥ وَمَا كَسَبَ
Uss ka maal aur jo kuch wo kamaya uss ke kisi kaam na aya
Iss ayat ke alfaz hai, Ghani, Maal, aur Kasab.
GHANI (One who is independent) 2:264
Yeh Allah (سُبْحَانَهُ وَتَعَالَى) ke asma-ul-husna me ka ek naam hai, iss ka matlab – Independent, Azad 39:7, kisi cheez se azad ho jana 88:7, unconcerned, be-parwaah, be-fikr 80:37, carefree 69:28, maaldaar aur daulat wala 59:7, safety, hifazat, salamati 7:48, dwell or live 7:92, flourish, panapna 10:24 waghairah ke aye hain Quran me, jiss ka opposite poverty, ghareebi 93:8 and being in need, zaroorat mand 35:15.
MAAL (Wealth) 2:155
Urdu me maal ko maal hi kehte hain, wealth
KASAB (To earn) 2:79
Quran me ye lafz neki, burayi aur daulat kamane ke liye aya hai
Yahan do cheezon ka zikr hai, ek to hai maal aur doosre hai kamayee, maal wirasat me bhi mil sakta hai, Abu Lahab maaldaar tha, lekin ye usski kamayi huwi daulat thi. Kamayi to apni mehnat ki hoti hai, to Abu Lahab jiss tareeqe se bhi kamaya tha wo uss ke kaam na aya. Iss surat me Abu Lahab ko dozaq ka information diya ja raha hai aur uss ka maal o daulat uss ke koi kaam nahi ayee dozaq se bachane me na Abu Lahab ko dozaq se azad karne me aur na uss ki hifazat karne me, Quran ne iss ko kaise Kaha? →
Vs No 3
سَيَصْلَىٰ نَارًۭا ذَاتَ لَهَبٍۢ
Wo jald bhadakti huwi aag me dala jayega.
Iss ayat ke laalfaz hain: Sayasla, Naar.
SAYASLA (They will enter, They will soon be burned) 4:10
Wo jald dakhil kiye jayenge, ya wo jald jalaye jayenge.
NAAR (Fire) 2:17
Naar yani aag ka jo description Quran me aya, ye uss ka khulasa hai, har ek point jo main keh raha hoon wo kisi na kisi ayat par dependant hai;
Mrne ke baad ki jo zindagi hai, uss me saza dozaq ki aag me hogi
Jiss ka fuel, jiss ka eendhan insan aur pathar honge
Aur jiss se log bahar nahi nikal payenge
Dozaq ki hifazat farishte kar rahe hain
Dozaqi - jannatiyon se kalam karenge, thanda paani aur khana maangenge aur unn se keh diya jayega ke Allah (سُبْحَانَهُ وَتَعَالَى) ne ye sab dozaqiyon par haram kar diya hai - ye zikr Surah Araf me aya hai
Duniyawi zindagi me ped ki lakdi aag ka eendhan hai aur aag se zewar bante hain, ye shayad iss liye bataya ja raha hai ke dozaq ki aag ki jo garmi hai uss ka andaza ho sakte. kyunke zewar banane ke liye high temperature par kaam karna padega, metals ko piglane ke liye
Jo dozaq ki aag me jalenge wo log kaun hain?, yahan ek list aarahi hai;
kafir honge
Quran ka yani Allah (سُبْحَانَهُ وَتَعَالَى) ki ayato ka inkar karne wale honge, yahan ruk kar sonche ke, Quran par amal nahi karna aisa hi hai jaise ke hum Quran ka inkar kar rahe hain, har shaks apna khud hisab le le
Mushrikeen honge
Munafiqeen honge
Mujrimeen honge
Na insafi karne wale
Hadd se nikal jaane wale
Allah (سُبْحَانَهُ وَتَعَالَى) ki ayato ka inkar karne wale
Allah (سُبْحَانَهُ وَتَعَالَى) aur Rasoolullah (ﷺ) ki na farmani karne wale
Jo Allah (سُبْحَانَهُ وَتَعَالَى) ki wahi ko aur unn ki ayat ko chhupate hain
Jo gunah karte hain aur unke gunah unn ko gher lete hain
Jo Sood yani Riba, Mitti, Interest lete hain, uss ki kayi khate hain
Jo badbakht hain, kharab hain, ache nahi hain
Jo log yateem ka paisa kha jaate hain
Shaitan aur Jinn
Jis ne khudkushi yani ‘suicide’ ki
‘Khawarij’, kutton ki shakal mein dozakh mein honge
wo log jo sahi mazhab chod kar nikal gaye, Rasoolullah (ﷺ) ke baad , murtad ho gaye, arabi alfaz kuch iss tarah hain
Jo koi deen e islam mein nayi cheezein dakhil kare
Jo koi dosron ko Rasoolullah (ﷺ) ke tarikhay se hat kar ghalat tarikhe ka rasta dikha ye aur jo uss ghalat raste per chalte hon (bina tehkeek kiye blindly follow karne wale)
Jis kisi ne bhi jahalat (ignorance) mein jhoota fatwa diya ho
Jo koi jaan buj kar Rasoolullah (ﷺ) ke khilaf jhoot bole
jo koi Rasoolullah (ﷺ) ke mimbar per jhooti kasam khale
masjidon mein bidat phelanay wale
Aurtein (Ladies)
Wo aurtein jo kapde to pahani hain lekin barhana dikhti ho
jo aurtein apnay shohar ko burai ki taraf bulati hain (yahan ye bhi kaha ja sakta hai jo aadmi apni biwi ko burai ki taraf bulata ho)
wo aurat jo tahajjud ki namaz padti hai, roza rakti hai, sadaqa karti hai lekin apni zubaan se padosiyon ko zakhmi karti hai
‘Wailing’ karna yani ke matam manana jahalat ke waqt ka tarika hai, aur agar koi aurat taubah kare baghair mar gayi toh dozakh mein jayegi (aaj kal aadmi bhi ho sakte hain iss category mein)
‘domestic animals’ ki taraf ‘unjust behavior’ karnay wali (ya wala)
daulat (Wealth)
Jo Allah ki di huwi daulat ghair ghalat tarikhe se kharch karte hain
haram kamai khane wale
maal-e-ghanimat mein se churane wale ya bait-ul-maal se churanay wale
Jis kisi ne zakat nai di ho
‘zakat collectors’, jo ki uss mein se churate ho
Hajjion se churane wale
jaan bhuj kar apnay aapko kisi ki aulad batanay walay, jabki hai nahi, (kisi bhi wajeh se, property ke chakkar mein, ya koi aur wajeh ho)
aisi cheez ko apni batana jo ke apni hai nahi
wo jo logon se bheek mangta hai, bahut jyada paise jama karne ke liye
jis kisi ne islam ke hisaab se wasiyat nahi ki
Jis kisi ko bhi apne family ki koi fikr na ho aur apne daulat ki bhi
jo koi apne aap ko unche mukham per laye aur phir fakr kare
jo koi ye chahta ho ke use khade hokar istekbal kiya jaye
Yahudi, jin honay Rasoolullah (ﷺ) ke paigham ko nahi maana
Esai, jin honay Rasoolullah (ﷺ) ke paigham ko nahi maana
Yajuj aur Majuj dozakh mein honge
wo log jo Madina ke logon ko ki taraf bura khayal rakte hain
2 khism ka ‘judge’, ek jo na-insaf ho aur ek jo ‘proudish’ ho
wo log jo ek muslim leader ki pervi karte hon agarche ke wo unhe burai ka hukum deta ho
wo log jo takhdir per imaan nahi rakte
Jhoot (Lies)
wo log jo aisi baat karte jiska natija unhe khud nahi maloom
jhooti kasam chup ke akele mein khane wale
doosray mazhab ke naam per kasam khana, islam ke ilawa
jhoot (الْكَذِبَ) bolna, gumrahi (الْفُجُورِ) ki taraf le jata hai aur gumrahi dozakh mein
Wo shaks jo subah nikalta hai sari duniya mein jhoot phelane ke liye
musalman ki taraf rawa iyyah (behavior towards Muslims)
zaban aur ‘private parts’ inn do cheezon ki wajeh se aksar log dozakh mein jayenge
zaban ki wajeh se logon ko muh ke bal dozakh mein dala jayega
jo koi aesi adat mein ho jis se wo logon ko bad-saluki karein aur ghalat zaban istemal kare
jo koi kisi bhi musalman ko aisi baat kahay jisse wo use neecha dikhana chahta jo, arabi mein (شَيْنَهُ) ka lafz aaya hai, yani ‘disgrace’ karna
imaan wale ko bad-dua dena
imaan wale ko kafir kehna
imaan wale ke khilaaf jhooti gawahi dena jis ki wajeh se imaan wale ka kisi ko khatal karna sabit karde
imaan wale per ghair ghalat ilzam lagana
jhooti kasam kha ke musalman ko uske haq se rok dena
musalman ki izzat uchal kar ek niwala bhi kisi khaya ho wo dozakh mein hoga
muslman ki izzat uchal kar apnay liye kapde banaliye ho wo dozakh mein hoga
ladai jhagde mein acche tarike se baat pesh ki, jiski vajah se ‘case’ apne favor mein kar liya, ye jante hue ki khud haq par nahi hai
wo musalman, jo fajr ki namaz padta ho, wo Allah ke protection mein hai, to use dhoka mat dena, jis ne aisa kiya usne Allah ko dhoka diya aur agar uska qatal kar diya toh Allah us qatil ko nahi chodega jab tak ke use dozakh mein phek na de
musalman apne bhai se 3 din se zyada apne aap ko door rakhe
2 musalman apas mein ladte hue dozakh ke kareeb hai
jis kisi ne namazon se, rozon se, zakat se nekiyan jama ki, toh uski nekiyan qayamat ke din sari zaya ho jayegi kyun ke, uss ne
bad-dua ki dosron per (hurled abuses upon others) (شَتَمَ) ka lafz aaya hai
dosron per bohtan lagaya, (قَذَفَ) ka lafz aaya hai
unlawfully logon ka maal khaya (أَكَلَ مَالَ)
khoon rezi ki (سَفَكَ دَمَ)
logon ko mara, (ضَرَبَ)
aur jab aise logon kay amaal kam pad jayenge to un per dosron ke gunah dale jayenge, aur wo dozakh mein daal diya jayega
nek auraton par ilzam lagane wale, aesi aurtein jinhone kabhi aisa socha bhi nahi tha
jis kisi ne apne musalman bhai ko ghalt salah di
jis kisi ne musalman ko uske jahiliyyah wale naam se pukara,...., acche naam se bulana chahiye, jaise ke musalman, imaan wale, Allah ke bande.
Jis kisi ko bhi apne family ki koi fikr na ho aur apne daulat ki bhi
aise log jo tumhe ‘betray’ ya dhoka dein, (يُخَادِعُكَ) ke lafz aaya hai, subah aur shaam tumharay family aur daulat mein
tanz karna ya hasi udhanay wale
aise log jo taakhub ya ‘pursue’ karte hain, chahe wo halaal ho ya haram, (unko chahiye bas uske peeche lag jaate hain, sahi hai ya ghalat? uski unko koi fikr nahi hoti), toh aise log dozakh mein honge
Jo koi (apne nek amal ka badla) iss duniya ki zindagi mein hi chahta ho, use Allah (سُبْحَانَهُ وَتَعَالَى), uska pura ka pura sila (reward) iss duniya mein hi de dinge, aur unka liye aakhirat mein kuch nahi bachega sivai aag ke, aur unke amal unke kuch kaam nahi aayenge
jo log ilm chupa te hain, us waqt bhi jab usse pucha jaye
shaheed jo isliye shaheed huwa ke log use (جَرِيءٌ) ya bahadur kahe
wo insan jis ne ilm isliye hasil kiya ke log use Alim ya Alimah kahe ya qari kahe
jis kisi ne khairat ki isliye ke log use (جَوَادٌ) yani ke sakhi ya ‘generous’ kahe
Wo, jis kisi ka hisab poocha jaye
Jis kisi ne apne maa-baap ko budapay mein chod diya (The one who fails his parents or one of them when they are old)
Jis kisi ne apne maa-baap ko badtamizi karke rulaya (One who causes his parents to weep through disobedience)
(وَبُكَاءُ الْوَالِدَيْنِ مِنَ الْعُقُوقِ)
Jo koi Quran ko padhe aur Quran ki qirat kare lekin uss per amal na kare aur salah (namaz) ko ignore karke so (sleep) jaye
jis kisi ko Quran ne qaid (confined) ya jail kar diya ho (حَبَسَهُ القُرْانُ), aisay log hamesha-hamesha ke liye dozakh mein honge aur unke liye koi shifaat bhi nahi hogi
wo log jo logon ko acchai ki taraf bulate hain lekin khud nahi rukte burai karne se
Shaitan aur Mushrikeen aag ki taraf dawat dete hain
chunke yahan per ‘naar’ ka lafz aaya hai, to isliye ye dekhna zaroori hai ke kaun se aise amaal hai jiski vajah se dozakh mein jayenge, ab nai dekhnge toh phir kab? dekhna padta, tab hi pata chalega, lekin ye baat acche se jaan lijiye ke jahan Allah (سُبْحَانَهُ وَتَعَالَى) dozakh se dara rahe hain wahan jannat ki basharat bhi de rahe hain, ye hadith sun lijiye, mafhoom bata ra hon, ke Rasoolullah (ﷺ) farmate hain ke agar momin ko pata chale, dozakh ke bare mein to wo jannat ke hasil karne ke liye na-umeed ho jayega aur agar kafir ko Allah (سُبْحَانَهُ وَتَعَالَى) ki jannat ke bare mein pata chalay to wo bhi umeed mein aa jayega aur usko hasil karnay ke liye lag jayega, toh jab jannat ka lafz aayega to In-Sha Allah dekhange ke Allah (سُبْحَانَهُ وَتَعَالَى) amaal ke badle nekiyon ko kis hisab se multiply karte hain, 7 gunah se toh shuru kar kay Allah (سُبْحَانَهُ وَتَعَالَى) bi-ghari hisaab tak le ja re, dekhenge, In-Sha Allah
Toh, wapas aate hain iss surat ki taraf
Abu Lahab ne aur uss ki family, biwi aur bachon ne Rasoolullah (ﷺ) ka inkar, Quran ka inkar kiya, aur ye list me se bohot sare kaam kiye aur aap (ﷺ) ko takleef di. To wo dozaq ki bhadakti hui aag me dala jayega,...
Vs. No. 4
وَٱمْرَأَتُهُۥ حَمَّالَةَ ٱلْحَطَبِ
Aur uss ki biwi bhi; jo sar par eendhan utthaye phirti hai
Iss ayat ka lafz hai: Amratuhu, Hammal, Hatab
AMRATUHU (His wife) 2:102
Ye lafz me itni lachak hai mano me, Imra’a kahenge to mard ho jayega, Imra’atun kahenge to aurat ho jayega, Mar’i kahenge to Husband ho jayega, Amra’atu kagenge to wife ho jayega. Iss ayat me Amra’atuhu uss ki biwi aya hai.
HAMAL (To carry) 2:246
Ye lafz ke maane, kisi cheez ko le jana (carrying), jaisa ke bojh (load), wazan utthana, hamal (pregnancy) ke liye bhi aya, hamla karne ke liye bhi aya (attack)
HATAB (Fuel) 2:246
Fuel, firewood, eendhan
Ab ye hammalata al-hatab ke do interpretations aye hain,
ek ye ke, Abu Lahab ki biwi Umm Jamil lakdi chun ke apne sar par le aati thi
doosra ye ke, dozaq ka eendhan ye sar par utthati thi, kyun ke Rasoolullah (ﷺ) ke raaste mein lakdiyan aur kaante daalti thi takay wo aap (ﷺ) ko wo chubh jaye
To Rasoolullah (ﷺ) ko takleef dene ki saza me ye dozaq ka eendhan apne sar par uttha rahi hai
Vs. No. 5
فِى جِيدِهَا حَبْلٌۭ مِّن مَّسَدٍۭ
uss ke gale me bati huwi rassi hogi
Iss ayat ka lafz hai: jidiha, hablun, masad
JIDIHA (Neck) 111:5
Ye Quran me sirf iss ayat me aya hai - gardan, neck
HABLUN (Rope) 111:5
Rope, Rassi, Quran ko Allah ki Rassi kaha gaya, jise mazbooti se tham lena hai, ek mazboot sahara jo bacha le, ya kisi ki panah me aa jana, rag-e-jaan ke liye bhi hablun istemaal huwa hai
MASAD (Neck) 111:5
Ye Quran me sirf iss ayat me aya hai - palm fiber, wo reshe jo khajoor ke shakhon ke paas hote hain, aur inn ko baant kar jo rassi banti hai. bati huwi rassi, lohe ki rassi jo mazboot bati huwi ho.
Ye iss wajah se hai ke, wo kehti thi ke uss ke gale ka necklace bech kar Rasoolullah (ﷺ) takleef doongi, wo Islam ki mukhalifat ko finance karna chahti thi. To jiss maqsad se wo haar pehenti thi, wo haar dozaq me lohe ki mazboot rassi ban jayega, saza ke taur par.
To Quran khatam hone se pehle ye declare kiya ja raha hai ke aap (ﷺ) ke dushman ka ye haal ho raha hai. Kya hum aap (ﷺ) ki sunnat se hatt kar aap (ﷺ) se dushmani to nahi kar rahe hain?
Tafseer Surah al-Ikhlas Part 2
Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakaatuhu
Suratul Ikhlas – ke pichle session me bohot hi sarsari taur par, kuch definitions hum dekhe thay, Ahad kaun hai, Shirk kya hai, Samad kaun hai, waghairah aur kuch scientific aspects ko touch kiya tha. Waqt ki kami ki wajah se kuch aur important subjects reh gaye the jo cover nahi kar paye, aur kyun ke ye bohot hi important surah hai tauheed ki rooh se aur shirk ki nafi me, shirk ko kaise oppose karta hai, aur hamari samajh boojh iss ko le kar iss par Roshni daalne ki koshish aaj ke iss session me In Sha Allah karenge:
Suratul Ikhlas par Ahadith
Har dars me, hamari har sitting me – ahadith ko hum cover kar rahe hain. Ahadith ko bayan karne ka maqsad ye hota hai ke, hum ye jaane ke Rasoolullah (ﷺ) aur sahaba ne Quran par amal kaise kiya? Iss ko batane ka main maqsad ye hai ke, hum bhi iss se seekhe ke hum ko amal kaise karna hai.
Pichle dars me Surah Ikhlas ke mutallaq kuch ahadith ayee thi; kuch aur ahadith ko mila kar phir se ek nazar daalte hain:
Surah Al Ikhlas nazil hone ke baad, Rasoolullah (ﷺ) aur Sahaba RA ka amal kya tha, wo hamari tarah definitions samajhne to nahi baitthe, unhone amal kiya, nuzool ke baad kaise amal me laye ye dekhna hai
Ab ye Rasoolullah (ﷺ) ka amal hai, Surah Ikhlas par aap (ﷺ) ne kaise amal kare
fajar ki do sunnaton me pehli rakat me Surah Al-Kafiroon aur doosri rakat me Suratul Ikhlas aap (ﷺ) parrha karte the,
Ibn Umar RA farmaate hain ke maine aap (ﷺ) ko ek mahina observe kiya – aap (ﷺ) fajr ki do sunnat namaz me yehi do suratein parrhte the
Ibn Umar RA farmate hain ke maghrib ki do sunnaton me bhi aap (ﷺ) yehi do suratein parrhte the,
witr ki aakhri rakat me bhi aap (ﷺ) suratul Ikhlas parrhte the aur ek hadith me Suratul Ikhlas aur Al Muawidhatayn parrhne ka zikr aya hai,
Jabir bin Abdullah RA farmate hain ke aap (ﷺ) yehi do suratein tawaf ke baad do rakaton me parrhte the.
Sheikh Albany Sahih Al-Jame me ye hadith record ki ke, Jiss kisi ne 10 baar qul huwa Allah parrha, Allah uss ke liye Jannat me ek ghar banayega.
Tafseer Ibn Kathir me ek hadith recorded hai ke, jiss kisi ne 10 baar surah ikhlas parrha uss ke liye Jannat me ek mahal hoga, aur jiss kisi ne 20 baar parrha to uss ke liye do aur 30 baar parrhne se 3 mahal honge, Umar RA ne farmaya ke, lehaza apne mahalon ko badhao – yani ke qul huwa allah parrhne me zyadati karein. Aap (ﷺ) ne farmaya Allah SWT ke pass wusat hai, uss ke khazane me kami nahi hoti.
Abu Dawood aur Tirmidhi ki hadith hai ke Rasoolullah (ﷺ) ne farmaya Suratul Ikhlas aur Muawidhatayn Subah aur Sham ka 3 baar parrhna har etebaar se tumhare liye kaafi hai.
Rasoolullah (ﷺ) ne farmaya ke Suratul Ikhlas ek tihayee, one-third quran ke barabar hai. Iss baat ko alag alag andaaz se aap (ﷺ) ne Sahaba ko bataya, ek baar aap (ﷺ) sab ko jama hone ka hukum kiya kyun ke aap (ﷺ) ek tihayee quran tilawat karne wale hai, aap (ﷺ) aye aur Suratul Ikhlas parrha aur kaha ke ye surat ek tihayee quran ke barabar hai. Ek aur maukhe par aap (ﷺ) ne sahaba se poocha ke kya ye tumhare liye mushkil hai ke sone se pehle ek tihayee parrh kar soye, jab sahaba ne kaha ke ye to mushkil kaam hai, to aap (ﷺ) ne kaha ke Suratul Ikhlas ek tihayee, one-third Quran ke barabar hai.
Ab dekhiye Sahaba RA kaise amal kare Surah Al Ikhlas par; aur ye sab kuch parallel me ho raha hai,
Tirmidhi ki ek hadith me, Anas RA farmaate hain ke, ek Shaks ne Rasoolullah (ﷺ) se kaha ke wo Surah Ikhlas se mohabbat karta hai, aap (ﷺ) ne farmaya ke teri ye Muhabbat Jannat me le jayegi.
Bukhari aur Muslim ki ek hadith me Ummul momineen Aisha RA farmaati hain ke, Rasoolullah (ﷺ) ne ek shaks ko fauji daste ka incharge banaya, to jab bhi wo apne sathiyon ko namaz me imamat karta, to Surah Ikhlas par Qirat ko khatam karta. Jab wo fauji dasta wapas Madina aya, to logon ne Rasoolullah (ﷺ) se ye baat bayan ki, aap (ﷺ) ne kaha ke uss se poocho ke wo aisa kyun karta hai, uss shaks ne jawab diya ke – surah Ikhlas me Allah SWT ke asmaul husna hain aur mujhe iss surat ko parrhna bohot pasand hai. Aap (ﷺ) ne farmaya ke, uss shaks se keh do ke Allah Uss se mohabbat karta hai.
Abu Dawood ki ek hadith, Rasoolullah (ﷺ) ne ek shaks ko dua karte suna –
Aap (ﷺ) ne farmaya; ke tum ne Allah SWT ke sab se Azeem (Greatest) naam se Allah ko pukara hai, jab uss naam lekar jo maangta hai wo mil jata hai, jab dua ki jaati hai to wo qabool hoti hai.
Abu Dawoord ki ek aur hadith me, inhi alfaz se milte jhulte alfaz me dua mangi aur kaha ke, Aye Allah meri maghfirat kar dijiye, beshak aap Ghafoor hain aur Raheem hain. Aap (ﷺ) ne farmaya, iss ki maghfirat ho gayee, iss ki maghfirat ho gayee, iss ki maghfirat ho gayee. Teen baar kaha. Aur reason wohi hai, Ahadus Samad – Azmat wale do naam hain Allah SWT ke. Aur bhi combinations aye hain ahadith me.
Mishkat me Abu Dawood ki ek aur hadith me, Rasoolullah (ﷺ) ne ye peshangoi ki ke; log ek doosre ko sawal karte rahenge yahan tak ke, ye sawal hoga ke, Allah ne ye tamam cheezen, ye khilqat, ye creation ko paida kiya hai, to Allah ko kis ne paida kiya? Jab ye sawal hoga, to kaho ke, Allahu Ahad, Allahu Samad, Lam Yalid wa Lam Yulad, Wa Lam Yakun Lahu kufuwan Ahad. Phir teen baar apne left side par thooke, aur phir Allah SWT ki panah maange Shaitan se.
Kya ye sawal aaj nahi pooche ja rahe hai? To uss ka jawab kya hona chahiye, aur hamara amal kya hona chahiye aap (ﷺ) ne bata diya. Aur agar tableegh ke dauran ye sawal ata bhi hai to Surah Al Ikhlas ki tafseer kafi hai samjhane ke liye.
Effect of Wiping after recitation and Salah on Human Body
Surah Al Ikhlas, Al Falaq aur An Nas ko raat me sone se pehle aap (ﷺ) parrhte the aur apne haaton me phoonk kar badan par masah karte the, malte the;
Ab yahan thoda sa ruk kar sonchna hai, iss hadith ko analyze karna hai
Surah Al Falaq aur An Nas ki tafseer me hum sunn chuke hain ke ye suratein jaadu se Rahat deti hain, iss se pata chala ke ek negative effect huwa uss ko sahih karne ke liye ye suratein parrhne se positive effect ho raha hai
Waise hi iss hadith me bataya ja raha hai ke, teeno qul parrhkar jism par aap (ﷺ) masah karte the, to iss ka kya effect ho raha hai?
Kuch ahadith par mabni fatawa hain, jo Surah Fatiha, ya teeno qul, ayatal kursi ko parrh kar paani par phoonk kar ya to pi sakte hain ya uss se ghusl ya wadoo kar sakte hain, to iss se kya effect ho raha hai?
Quran me Surah Anbiya ki 30 ayat ke doosre hisse me aya hai ke,
Aur hum ne har jaandaar ko, har zinda cheez ko paani se banaya
Science daano ki tehqeeq se pata chala ke insaan ke jism me average 65% paani hai
Ab pani aur uss ke effects par jo research huwi hai, wo kuch iss tarah hai;
France ke ek Dr. Jacques Benveniste (Jaak Benvinist) ne 1988 me paani me kuch antibodies milayee aur unn ko dilute itna kar diya ke wo antibodies ka koi zarra bhi baaqi nahi raha.
Antibodies jo hai, wo bimari se ladne ka kaam karti hain, insani jism me,
To jo asar wo anti bodies kar rahi thi, uss ki taseer paani me aagayee, dilute karne ke baad bhi, aur wo bimari door karne wali dawa ke taur par istemaal ki jaa rahi hain.
Iss ko kuch logon ne memory of water ke naam se bhi mashhoor kiya hai
Aur ye jo ilaaj hai wo homeopathy ke tehat aata hai, ab hum sab ko pata hai, homeopathy se ilaaj ho raha hai aur log faida pa rahe hain. Aur dilution ka tareeqa homeopathic medicine banane ka tareeqa hona chahiye. Tab hi asar hota hai.
Ab kuch log, kuch doctors iss ilaaj ko nahi maante, lekin iss ka ye matlab nahi hai ke ilaaj ya shifa nahi ho rahi hai.
Yahan se sirf itna pata chala ke paani par asar hota hai
Phir doosri research me Japan ke Dr. Masaru Emoto ne ye ghaur kiya ke ek hi paani se jo baraf banti hai aur jab baraf bari hoti hai, to barf ka ek ek zarra, jis ko snowflake kehte hai wo alag shape ka hota hai
Iss par research karte huwe ye ghaur kiya ke paani ki taaseer, pani par jo effect ho raha hai, uss ke atraaf ke mahol se badal jaati hai aur paanch kitabein likhi, paani ko alag alag emotions dikha kar, jaise love, hate, gratitude, aur kuch music bajakar, aur ache kalimaat bolkar, bure kalimaat bolkar, paani ko freeze kiya aur uss ki photo li.
Jab ache emotions pani ke saamne zahir kare ya aisi cheezen paani ko dikhay to bohot hi khoobsurat crystals bane, aur
Jab burai ko expose kiya to crystal ka koi shape nahi tha ya bad soorat crystals bane
Emoto kehte hain ke iss duniya ki takaleef ko pani par ache kalimaat aur ache emotions ko zahir kar ke ilaaj kiya ja sakta hai, jiss se insani jism par acha asar pade aur bimari door ho jaye, insani zindagi peaceful ho jaye
Emoto ko misr bulaya gaya, Egyptian TV show, Al Qahira Al Yaum par ye tasaweer pesh kiye gaye, Quran ki Arabi, Asma-ul-Husna, Islam aur
Azan play karke uss ke crystal banaye gaye
Iss se ye pata chala ke mahol ka asar paani par hota hai
Germany ke Dr. Knut Pfeiffer (Kanoot Faifer) ne pani par research ki, wo German Sheher Munich me rehte hain, to pehli research Munich ke pani se shuru ki, kaha jaata hai ke Munich me nal se pani intehayi pure form me ata hai, distill water ata hai. Chemically ye pani ki purest form hai.
Unki research pani ke energetic field ko lekar hai, pani peene ke baad wo cells ki energetic fields ko measure karke pata karte hain ke pani se faida ho raha hai ya nahi
Munich ka pani peene ke baad, energetic field kamzor ho gayee, chemically pure pani hone ke bawajood, peene ke qabil nahi hai paani,
Phir Dr. Knut Pfeiffer ko kisi musalman saathi ne Zamzam ke asar ko check karne ki salah di, Zamzam peene se pehle aur Zamzam peene ke baad, energetic levels ko check kiya gaya, energy levels bilkul roshan ho gaye,
Iss se ye pata chala ke pani ka asar insani jism par hota hai, aur jiss pani ko hum paak samajh rahe hain, peene ke qabil samajh rahe hain, wo hamare liye faidamand nahi hai
Sharjah TV ke zariye ek test kiya gaya, namaz ka kya effect hota hai insani dimagh par, brain par, kya asar ho raha hai check kiya gaya.
See presentation
Insaani dimagh 90% pani hai,
Iss se ye pata chala ke Namaz ka effect hum par hota hai
Ye sab kuch kyun bataya ja raha hai? Rasoolullah (ﷺ) teeno qul parrh kar hateliyon me phoonk kar, saare badan par masah karte the, sone se pehle. Ye sab kuch iss liye bataya ja raha hai kyun ke, iss sunnat par hum ko amal karna hai, jo baat 1,400 saal pehle Rasoolullah (ﷺ) bata gaye, wo aaj science daan tehqeeq ke zariye pata karke bol rahe hain.
Rasoolullah (ﷺ) ki sunnat ko nahi chhorrhna hai, bottom line.
Shirk ki Nafi
Ek hadith e qudsi me aata hai ke, Allah SWT farmate hain ke Adam ka beta, mera inkaar karta hai, aur usse koi haq nahi aisa karne ke liye. Aur wo mujhe gaali deta hai, aur usse koi haq nahi aisa karne ke liye.
Wo mera inkaar ye keh kar karta hai ke, Main uss ko dobara zinda nahi kar sakta usski maut ke baad – jab ke uss ka dobara paida karna ya usski maut ke baad ka uthaye jana mere liye zyada asan hai pehli baar paida karne se.
Wo mujhe gaali ye keh kar deta hai, Allah SWT ne apne liye ek beta bana liya hai – Jab ke, Wa Anal Ahadus Samadu, Lam Yalid wa Lam Yulad, wa Lam yakun lahu kufuwan Ahad.
main Ahad hoon, akela hoon, main samad hoon, sab mere mohtaaj hain, na main kisi ka beta hoon aur na kisi ka baap, aur mere barabar koi nahi hai
Rasoolullah (ﷺ) ne al-Ahad ko kaise implement kiya
Rasool Allah (ﷺ) ne farmaya ke …Allah SWT ek hai aur uss ko odd number pasand hai, Rasool Allah (ﷺ) ne kayee amaal odd numbers me kiye;
Witr ki namaz 1 rakat, 3 rakat, 5 rakat, 9 rakat aur 11 rakat me aap (ﷺ) parrhe,
aap (ﷺ) khajoor bhi khaate to odd numbers me khaate,
Qiyamul lail ke liye kaha ke 2 rakat x 2 rakat parrho, jiss ki koi limit nahi hai, lekin uss ko odd rakat se khatam karne ka hukum diya aap (ﷺ) ne
Wudoo ke tamam arkaan, odd numbers me hai,
Taharat ke liye aap (ﷺ) ke zamane me matthi ke dhele aur pathar istemaal huwa karte the, inn patharon ko bhi odd number me lene ka hukum diye aap (ﷺ),
Lailatul Qadr, taakh raton me, odd raaton me dhoondne ka hukum diye aap (ﷺ)
Janaze ko ghusl dete waqt bhi odd martaba paani daalne ka hukum diye aap (ﷺ)
Subah aur shaam ke azkaar ya to ek baar parrhna hai, ya odd number me unki ginti hai
Namaz me jo tasbeeh parrhte hain wo bhi odd hai, Namaz ki rakatein khud din bhar me odd hai
Shaitan ko jamaraat me pathar maarna odd number hai, 7 pathar har shaitan ko maarna hai
Safa aur Marwa ke darmiyan 7 baar sayee karna hai
Tawaf 7 baar hai
Namaz Qasr kar sakte hain safar me 19 din tak kar sakte
Azan me 19 alfaaz hai aur iqamah me 17
Ek hadith me ata hai ke, aap (ﷺ) ne 19 ghazwaat me hissa liya
Aur aap (ﷺ) inteqaal ke waqt aap ki umar 63 saal thi
Bilal’s RA Love of the name of Allah – Al Ahad
Pichle Dars me humne Wahid aur Ahad ke difference suna tha,
Wahid ke maane ek, lekin Arabi zaban me jab Wahid kahenge to chance hai ke, ithnain bhi ho sakta hai, uss ke baad thalatha bhi aa sakta hai, lekin jab
Ahad kahenge to maane honge akela, aur koi nahi
Jab Bilal RA par zulm kiya ja raha tha, kyun ke wo ghulam the aur islam qabool kar chuke the
Abu Jahl ke kehne par, Umayya ibn Khalaf, Bilal RA ko peetna, garm zameen par ghaseetna, aur wazan garam patthar seene par rakh dena, jaise zulm kar raha tha,
Wo chahte the ke, Bilal RA Islam ko chhorrh de, lekin wo Ahad, Ahad kehte ja rahe the, Qul Huwa Allahu Ahad ka aisa asar liye, dil o dimagh par Ahad Chha gaya,
Ye sunn kar Kuffar ko aur bhi zyada ghussa aa raha tha, kyun ke, agar wo Allah kehte, to uss zamane ke kuffar bhi Allah SWT ko maante the, kis hisaab say Allah (SWT) ko maantay the? unkay apnay hisaab say maantay the,
Aisa nahi kay jaisa Islam chahta tha, Balke unkay khudaon mein ek khuda ka naam Allah bhi tha. Lekin, ye baat bhi hai ke, kisi aur cheez ka naam Allah nahi tha, “just one more God” like many others,
Musnad Ahmed ki Hadith me Abdullah ibn Masood (RA) farmate hain kay un logon mein jo sab say pehlay imaan laye, koi aisa nahi tha jinhonay wo sab nahi kiya jo kuffar chahtay the, takleef ki wajah se karna pada, siwaye Bilal (RA) ke.
Bilal RA nay apni parwah na ki, unn ko Allah ke akele hone par aisa yaqeen aa gaya tha ke, wo apni jaan ki parwah kiye baghair Ahad, Ahad kehte jaa rahe the
Bilal RA keh rahe the, Ahad, Ahad, wo akele Rabb ko pukaar rahe the, jiss ke alawa aur koi nahi, ye sunn kar unn par aur zulm kiya jaa raha tha
Aakhir me Abu Bakr Siddique RA ne, Ummayya ibn Khalaf se Bilal RA ko khareed liye aur azad kar diya
Ye Ahad ki taseer thi, Bilal RA ka qawi Iman tha, Rasoolullah (ﷺ) ko aap bohot pasand the, aap ko muazzin bana diya gaya,
Al Ahad means there should be uniformity in the Universe
Qul Huwa Allahu Ahad matlab pichle dars me hum sunn chuke hain ke iss kayenaat me uniformity hai, kyun ke La Ilaha Illa Allah. Agar ek se badh kar Ilaha hote to iss kayenaat me chaos hota, inteshaar hota.
Jab kayenat me uniformity hai, to insan ki zindagi me uniformity kyun nahi hai? Kyun pareshan hai insaan, uss ko shanti chahiye, aman chahiye, peace chahiye, kyun amano aman nahi hai?
Kyun ke majority jo hai, insano ki aksariyat Al Ahad ko nahi maanti, sab bhaag rahe hain, world peace ke peeche, lekin Islam qabool nahi karenge
Pata chala ke ek Allah, Al Ahadus Samad ko manna padega, kitna important hai Ahad ka hamari zindagi me ana. Allah SWT se dua hai ke hamari zindagiyon me ikhlas paida kar de, Ameen.
Vs. No. 2
ٱللَّهُ ٱلصَّمَدُ
Pichle dars me humne suna tha ke Al Samad ek aisa mazboot sahara, jiss ke sab mohtaaj hain;
Saari kayenaat Allah SWT ki mohtaaj hai, dependant hai, lekin Allah SWT khud akele hain aur independant hain,
Allah (SWT) ka ek aur attribute hai “Ghani”, jiska matlab hai, independent, har cheez say beniyaz,
to As-Samad kay matlab mein ziyada rujhaan ‘dependence’ ki taraf hai, aesi personality jis per saara ka saara creation dependent tha, hai aur rahega, har waqt, har lamha aur us waqt bhi jab hamari ye time clock nahi thi.
Al Samad ke hum kaise mohtaj hain, pichle dars me humne sarsari taur par nazar daale the, yahan chand misaal se baat ko samajhne ki koshish karte hain, hum Al Samad par kuch iss tarah se dependant hain;
Tamam sciencey tehqeeqat jo hain wo ittefaq se insaan ko mil gayee, matlab scientific discoveries by chance discover ho gayee.
Jab Benzene discover huwa, to uska form C6H6, us waqt ki knowledge kay hisaab say bohut hi ‘unstable form’ mein hona chahiye tha, lekin benzene stable tha, science daano ko ye pata nahi chal raha tha kay benzene mein stability kahan say aayi, to science daan uss ke structure ke peeche kayee saal laga diye, formula maloom ho gaya, structure maloom nahi ho raha tha. Jo science daan uss par kaam kar raha tha, wo khwaab me saamp ko dekha jo apni dum ko muh se pakde huwe tha. Usski aankh khuli aur wo benzene ring ka structure utaar liya. Jo aaj hum parrhte hain organic chemistry me. To pata chala kay koi hai jis per ye dependent hai aur uski wajeh say benzene stable hai.
Main jab bhi, iss waqiye ke baare me sonchta hoon, mujhe Ayatal Kursi ka wo hissa yaad ata hai ke, “Wala yuhituna bi shai’in min ilmihi illa bima sha’a” - Tum Allah SWT ke ilm me utna hi le sakte ho, jitne ki wo ijazat de, jitna wo chahe. kis ne bataya ke Benzene ka structure kaisa hai, ye to Allahus Samad ke siway koi nahi.
Hum lambayee ko, length ko meter me naapte hain, measure karte hain. 1793 me ek meter, wo lambayee thi, jo north pole se equator tak ki lambayee hai 10,000km, uss ko 1 crore se divide karenge to 1m hoga. 1799 iswi me meter ka ek prototype banaya gaya lekin wo chala nahi, 1899 me uss ko badal diya gaya. 1960 me 1m Krypton-86 ki roshni ki wavelength. 1983 me 1m ko speed of light se jod diya gaya, jo ke ek second me roshni 299,792,458m door safar karti hai. ek ko iss number se divide karenge to ek meter hoga. To ye meter ek bahut lamba safar teh karkay, ek “universal constant” ki taraf aa gaya hai, aur bhi isi direction mein aata rahega, jis se koi aitraaz nahi kar sakta, ye “universal constant” koi aur nahi balkay Ahd-us-Samad ki taraf hi ishara kar raha hai.
Hum wazan ko, ya weight ko KG me naapte hain, measure karte hain. Humne school me parrha tha ke, 1KG - 1 liter paani ka wazan hai. Iss ko bhi abhi frequency of light se calculate kiya ja raha hai, roshni me taseer ye properties kis ne rakhi. Hum chahe un-chahe, Allahus Samad par depend kar rahe hain.
Hum waqt ko, ya time ko seconds me naapte hain, measure karte hain. Pehle ek second - ek din ko 86,400 se divide karke calculate karte the - aur ek din - zameen ka ek chakkar ghoomna hota tha, lekin zameen ki raftaar kum ho rahi hai - kuch saal me 1 second se kam hoti jaa rahi hai. Aaj 1 second ko Cesium 133 atom ki ground frequency se measure kar rahe hain, jo bohot hi stable isotope hai aur wo ek second me . Iss ko samjhane ke liye Quantum Mechanics samjhana parrega. Ye elements kis ne banaya, ye stability kis ne di, Cesium 133 ko. Allahus Samad ne di.
Aur misaale de sakte hain, lekin ye sab kuch kyun bataya ja raha hai, ye nahi samajhna hai ke, pehle zamane me shahya Allah - As Samad the honge, aaj kal to science ka daur hai, insaan khud mukhtaar hai, ye sonch aa gayee hai.
Nahi aisa bilkul bhi nahi hai, hamari roz marra ki zindagi me ek ek cheez - Allahus Samad par dependant hai, hum aaj bhi mohtaaj hain As Samad ke.
Medical science me ajaiyye, peshaab ruk gaya to khaarij nahi kar sakte, kaise ye nizaam chal raha hai - Allahus Samad ka.
Insaan ke tamam senses, se dimagh ko input jaata, aankh dekh rahi hai, kaan sunn raha hai, naak soong rahi hai, zaban taste kar rahi hai, chamdi mehsoos kar rahi hai. Koi ek ko band kar do, dimagh confuse ho jata hai. Do senses band kardo, jo kahoge dimagh maan lega.
Discovery channel par aisa hi ek experiment kiya gaya, logon ke aankh aur naak band kardi gayee, phir unko ek dish pesh ki gayee aur kaha gaya ke iss ka taste batatao, kisi ne bhi sahih nahi bataya. Phir unn se kaha gaya ke unko chocolate diya gaya tha, to wo maan liye ke wo chocolate hi tha - jab ke asal me unko brocoli ka meetha paste diya gaya tha.
Quran me Surah An-Namal me kuch sawal aye hain, inn sawalat me Allahus Samad ka jawab bhi hai;
Wo kaun hai, jiss ne aasmano aur zameen ko paida kiya aur tumhare liye aasman se paani barsaya. Phir hum hi ne iss pani se hare bhare baagh ugaaye, ye tumhare liye mumkin hi nahi tha ke (uss baagh ke) darakhton ko ugaate. Kya Allah ke saath koi aur Ilaha bhi hai - Hargiz nahi - balke ye log seedhe raaste se bhatak gaye hain (An-Namal - C27 ayat # 60)
Wo kaun hai, jiss ne zameen ko rehne ke qabil banaya, uss ke beech nehrein banayee aur uss ke liye pahad banaye aur kis ne do samadar ke beech ek barrier ek rukawat banayee, (samandar me dariya ka paani, river water mix nahi hota, kayee kilometer tak - ek taraf meetha pani aur doosri taraf khara pani). Kya Allah ke saath koi aur Ilaha bhi hai - Hargiz nahi - balke inn ki aksariyat - inn ki majority ilm nahi rakhti (An-Namal - C27 ayat # 61)
Wo kaun hai, jo majboor aur lachaar ki dua sunta hai, jab wo uss se dua karta hai, aur kaun uss ki takleef ko door karta hai, aur kaun hai jo tum ko zameen ka khalifa banata hai. Kya Allah ke saath koi aur Ilaha bhi hai - Hargiz nahi - magar bohot kum ghaur karte ho (An-Namal - C27 ayat # 62)
Wo kaun hai, jo tum ko jungle aur samandar ke andheron me rasta banata hai aur kaun hawaon ko apni rehmat (yani barish) ke aagay khushkhabri bana kar bhejta hai. Kya Allah ke saath koi aur Ilaha bhi hai - Hargiz nahi - ye log jo shirk karte hain Allah SWT uss se paak hai (An-Namal - C27 ayat # 63)
Wo kaun hai, jo khilqat ko, creation ko, pehli baar paida karta hai, aur phir uss ko recreate karta hai, bar bar paida karta hai, aur kaun hai jo tumko aasman aur zameen se rizq deta hai. Kya Allah ke saath koi aur Ilaha bhi hai - Hargiz nahi - apni daleel pesh karo agar tum sache ho (An-Namal - C27 ayat # 64)
Ek tihaayee Quran pesh karna padega mujhe iss surat ki tafseer me, warna haq ada nahi hoga iss surat ka.
Allahus Samad - hum sab dependant hain, Allah SWT par. Uss ke mohtaaj hain.
Ek hadith me ata hai ke, As Samad wo hai jo, lam yalid wa lam yulad hai,
Vs. No. 3
لَمْ يَلِدْ وَلَمْ يُولَدْ
na wo kisi ka beta hai aur na kisi ka baap;
Insaan ki kamzori bache hain, aur bachpan bhi ek kamzori hai
Quran ki Surat Al An'am ki 101-102 ayaat me Allah SWT farmate hain ke,
Wo aasmano aur zameen ko adam se wajood me laane wala hai, non-existence se existence me lane wala hai - uss ko aulad kaise ho sakti hai, jab ke uss ki koi biwi nahi, wo har cheez ko paida kiya, create kiya, banaya, wo har cheez ka ilm rakhta hai
yehi wo Allah hai, jo tumhara paalne wala malik hai, iss ke siway koi supreme authority iss kayenaat me nahi hai, wo khaliq hai - paida karne wala - banane wala hai, har cheez ka, ussi ki ibaadat karo - wo har cheez par qadir hai
bachche hote hain to maa baap ko kuch bache zyada pasand hote hain, aur kuch bache thoda kum, partiality hoti hai, inequality hoti hai. Ye tamam cheezen Allah SWT ke saath nahi - issi liye laaziman Allah SWT ka ek hona, akela hona zaroori hai
Allah SWT ke paas tamam insaan ek barabar hai, we are all equal in the sight of Allah.
Allah ka beta hai bolna aisa hi hai jaisa ke hum uss ko gaali de rahe hain, kuch der pehle ye hadith sunn chuke hain hum
Ab ye ek aur ayat me Allah SWT apna ghussa, apna ghazab bayan kar rahe hain;
Aur wo kehte hain ke Ar-Rahman ne apne liye beta bana liya hai (Surah Maryam, C19 Ayat 88)
Ye to tum bohot hi bhaari aur sakht behooda baat bana laye ho (Surah Maryam, C19 Ayat 89)
(Ye baat aisi hai jis par) qareeb hai ke aasman phatt jaye, aur zameen tudke tudke hojaye, aur pahad ek dhamake ke saath girr jaye (Surah Maryam, C19 Ayat 90)
Ke unhone Ar-Rahman ke liye aulad hone ka dawa kiya (Surah Maryam, C19 Ayat 91)
Ye baat asan nahi hai, kaisi badi baat karte hain - Allah ka beta bana diya aur uss ki ibadat karte ho?
Uss ko kaise beta ho sakta hai, uss ke to biwi bhi nahi hai, uss ke barabar koi nahi
Vs. No. 4
وَلَمْ يَكُن لَّهُۥ كُفُوًا أَحَدٌۢ
Wo to Akela hai, uss jaisa koi nahi
Agar imagine bhi karenge to - phir wo Allah nahi ho sakta
Sonchne se hi to masale khade hote hain
Ek misaal ke taur par, ek kamre me kursiyon ko bhar denge aur unn tamam kursiyon ko sonchne ki salahiyat de di jaye to wo - Ek badi kursi ke kuch aur nahi sonch sakte
Waise hi - hum dekh sakte hain ke, jab insaan Allah ke baare me sonchne lagta hai, to result hamare samne hain - Allah bohot kaam kar sakta hai to uss ke kayee haath bana diye, wo har taraf dekh sakta hai aur bohot zyada sonch sakta hai to kayee sar bana diye, hum kar bhi kya sakte hain
To Wa lam yakun lahu kufuan ahad, Allah ke jaisa koi nahi - jo bhi dimagh me ayega to wo Allah nahi ho sakta
Tafseer Surah al-Ikhlas Urdu
Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakaatuhu
Pichle Dars me humne Surah Al-Falaq ki tafseer suni, aur aaj In Sha Allah Surah Al-Ikhlas ko samajhne ki koshish karenge:
Introduction
Suratul Ikhlas – Qul Huwa Allahu Ahad, jo hai wo Quran ki 112 surat hai, pichli do suraton me surah ka naam uss ki pehli ayat me aya tha, lekin iss surat me lafz e ikhlas iss surat ki kisi bhi ayat me nahi aya. Ye naam iss surat ke content par rakha gaya hai, kyun ke iss surat me tauheed, concentrated form me hai, bhari huwi hai.
Ikhlas ka matlab, khalis, exclusive, pure ke aate hain, jiss me koi cheez ki milawat na ho, Allah SWT ki ghulami karein to uss me kisi bhi qism ka shirk na mila ho, wohi ibadat qabool hoti hai jo khalis Allah ke liye ho. Kyun ke iss surat me tauheed aur Allah ki wahdaniyat bhari huwi hai, to tuaheed kya hai? Tauheed ko samajhna padega;
Islam ka maqsad hai ke insaniyat ek Allah ko Maane, issi liye hamara kalima tayyaba jo hai wo tauheed se bana huwa hai, La Ilaha Illa Allah – Muhammadur Rasoolullah. Iss silsile me ek Musnad Ahmed ki hadith, Uthmane Ghani RA farmate hai ke, Rasoolullah (ﷺ) ne kaha ke ek aisa kalima hai jo agar nek dili se, sachche dil se parrhe to uss par dozaq kia ag haram kar di jaati hai. Umar RA ne farmaya ke, mujhe pata hai ke wo kalima kaunsa hai, wo kalima-e-ikhlas hai, jiss se Allah ne apne bande aur Rasool Muhammad (ﷺ) ko aur unn ke sahaba ko zameen me ghalba diya, establish kar diya. Aur wo Kalima-e-taqwa hai jo Rasoolullah (ﷺ) apne chacha Abu Taalib ko aakhri dam tak kehne ki koshish karte rahe – wo kalima e La Ilaha illah Allah hai[1]
Iss, La ilaha illa Allah ko samajhne ke liye, do alfaz hum pichle duroos me sunn chuke hain, Allah kaun hai aur Ilaha kaun hai. Allah wo ek zaat ka naam hai, aur Ilaha ek designation hai, ek ohda hai – iss kayenaat ki supreme authority. La Ilaha Illa Allah keh kar hum ye maan rahe hain, ye iqraar kar rahe hain ke Allah ke siway iss Ilaha ke designation par, iss ohde par koi aur faiz nahi ho sakta, koi aur iss designation ko occupy karne ke qabil nahi.
Iss ki daleel bhi hum sunn chuke hain, Surah An-Naas ki tafseer me ke, Surah Furqan ki 3 ayat se pata chalta hai ke,
Allah, jiss ke siway koi ilaha nahi, koi supreme authority nahi hai, jo Al-Hai hai, zinda hai, aur Al-Qayyoom hai, wo khud bhi qayam hai aur saari kayenaat ko qayam rakhe huwe hai
Uss ko na neend aati hai aur na oong
Jo kuch asmano me hai aur jo kuch zameen me hai sab ussi ka hai
Kaun hai jo uss ki ijazat ke baghair kisi ki sifarish kar sake
Woh jaanta hai jo kuch hamare aagay hai, aur jo kuch hamare peeche hai ya ghaib me hai
Aur uss ke ilm me se koi kuch hasil nahi kar sakta baghair uss ki ijazat ke
Uss ki kursi, usski badeshahi aur ilm kayenaat ki har shai ko, zameen aur aasaman ki har cheez ko ghere huwe hai
Aur uss ko inn (zameen aur asman) ki dekh rekh, unn ki hifazat, zameen aur asman ko monitor karna, nahi thakata
Aur wo Al-Aliy hai, the High, buland wa bala aur Al-Azeem hai, the Great, badi azmat wala hai[6]
Ye to chand ayaat the, iss baat ke sabot me ke Allah hi asal haq daar hai, ilaha ke designation par, ilaha ke ohde par faiz hone ke liye, kyun ke inn ayaat me aye huwe tamam kaam koi aur nahi kar sakta. Iss baat par iman rakhna hi Tauhid hai. Main aur bhi daleelein de sakta hoon, kyunke, one-third Quran, ek tihayee Quran me Tauhid bhari huwi hai.
Amer Ali:
Surah Al Ikhlas se mutalliq chand ahadith ki summary pesh karta hoon;
Tirmidhi ki ek hadith me, Anas RA farmaate hain ke, ek Shaks ne Rasoolullah (ﷺ) se kaha ke who Surah Ikhlas se mohabbat karta hai, aap (ﷺ) ne farmaya ke teri ye Muhabbat Jannat me le jayegi.[10]
Bukhari aur Muslim ki ek hadith me Ummul momineen Aisha RA farmaati hain ke, Rasoolullah (ﷺ) ne ek shaks ko fauji daste ka incharge banaya, to jab bhi wo apne sathiyon ko namaz me imamat karta, to Surah Ikhlas par Qirat ko khatam karta. Jab wo fauji dasta wapas Madina aya, to logon ne Rasoolullah (ﷺ) se ye baat bayan ki, aap (ﷺ) ne kaha ke uss se poocho ke wo aisa kyun karta hai, uss shaks ne jawab diya ke – surah Ikhlas me Allah SWT ke asmaul husna hain aur mujhe iss surat ko parrhna bohot pasand hai. Aap (ﷺ) ne farmaya ke, uss shaks se keh do ke Allah Uss se mohabbat karta hai.[11]
Kayee ahadith ko jama karke pata chalta hai ke, aap (ﷺ) fajar ki do sunnaton me pehli rakat me Surah Al-Kafiroon aur doosri rakat me Suratul Ikhlas parrhte the,[12] Ibn Umar RA farmaate hain ke maine aap (ﷺ) ko ek mahina observe kiya – aap (ﷺ) fajr ki do sunnat namaz me yehi do suratein parrhte the[13] Jabir bin Abdullah RA farmate hain ke aap (ﷺ) yehi do suratein tawaf ke baad do rakaton me parrhte the,[14] Ibn Umar RA farmate hain ke maghrib ki do sunnaton me bhi aap (ﷺ) yehi do suratein parrhte the,[15] witr ki aakhri rakat me bhi aap (ﷺ) suratul Ikhlas parrhte the.
Abu Dawood aur Tirmidhi ki hadith hai ke Rasoolullah (ﷺ) ne farmaya Suratul Ikhlas aur Muawidhatayn Subah aur Sham ka 3 baar parrhna har etebaar se tumhare liye kaafi hai.[16]
Rasoolullah (ﷺ) ne farmaya ke Suratul Ikhlas ek tihayee, one-third quran ke barabar hai. Iss baat ko alag alag andaaz se aap (ﷺ) ne Sahaba ko kahee, ek baar aap (ﷺ) sab ko jama hone ka hukum kiya kyun ke aap (ﷺ) ek tihayee quran tilawat karne wale hai, aap (ﷺ) aye aur Suratul Ikhlas parrha aur kaha ke ye surat ek tihayee quran ke barabar hai. Ek aur maukhe par aap (ﷺ) ne sahaba se poocha ke kya ye tumhare liye mushkil hai ke sone se pehle ek tihayee parrh kar soye, jab sahaba ne kaha ke ye to mushkil kaam hai, to aap (ﷺ) ne kaha ke Suratul Ikhlas ek tihayee, one-third Quran ke barabar hai.[17]
Inn ahadith se Suratul Ikhlas ki fazeelat ka pata chalta hai, aur jo social media par ya aam feham misconception hai ke teen waqt suratul Ikhlas parrhna aisa hai jaise aap ne quran mukammal ya complete kar liye. Ahadith me ek tihayee quran ka zikr aya hai, iss ka matlab ye huwa ke one-third quran me tauheed bhari huwi hai, jaisa ke humne introduction ke shuru me suna.
Ek hadith shaane nuzool me quote ki jaati hai ke, Abu Al-Aliyah farmate hain ke; mushrikeen e Makkah, Rasoolullah (ﷺ) se sawal karne lage ke apne Rabb ka nasab, aap ki lineage, bataiyye. Iss sawal ke jawab me Allah SWT ne “Qul huwa Allahu Ahad” nazil huwi.[19]
Jamal:
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Ab aaiyye Surah Al-Ikhlas ke tarjuma aur tafseer par:
أعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيم
Main Allah se panah mangta hoon, Allah SWT ke protection me aata hoon, shaintan se jisse pathar maar ke bhaga diya gaya hai.
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيم
Shuru Allah ke naam se jo taras kha kar faida pahunchane wala hai.
Vs No 1:
قُلْ هُوَ اللَّهُ أَحَدٌ
Aye Nabi (ﷺ) aap keh dijiye; wo Allah ek hai, akela hai
Iss ayat me 4 alfaz aye hai, Qul, Huwa, Allah aur Ahad, jiss me se “Qul” hum pichle dars me sun chuke hain.
HUWA ka matlab hai, He, Woh.
ALLAH ek naam hai, proper noun hai, uss zaat ka jo iss kayenaat ko chala raha hai, uss ke kayee attributes hain, asma hai, jiss me se ek naam Ahad hai.
AHAD (One, Unique) 2:96 (ا ح د ) أَحَدٌ
Ye Asma-ul-Husna, ye Allah ka pyara naam, iss surat ki pehli ayat me aya hai, Quran ke tamam ayaat ko jama karne se Ahad ka matlab kuch iss tarah hai ke, Allah SWT Ahad yani ek hain, akele hain, unique hain, unke jaisa koi aur nahi. Allah se hatt kar koi cheez iss kayenaat me hai to wo uss ka creation hai, usski khilqat hai jo uss par dependent hai.
Yahan par ek aur lafz ko samajhna zaroori hai, wo hai, WAHID, Allah SWT Wahid bhi hain, to Wahid ka matlab bhi ek, ke aate hain lekin, kayee khususiyaat mill kar ek. Iss ko Quran ne kaise samjhaya, “Maa’in Wahid” kaha, ek paani – paani to paani hai, lekin kayee molecules mill kar paani banta hai. It consists of several parts of the same thing, Water. To ye maa’in wahid hai.
Phir Quran me ummatan Wahida aya hai, jiss ka matlab kayee insaan milkar ek ummat bante hain, Waise hi Allah SWT as Al-Wahid, ek Allah jisske tukde nahi ho sakte, wo apne tamam attributes, asma-ul-husna ke saath ek zaat hai;
wo Rabb yani paalne wala malik bhi hai,
wo Rahman yani faida pahuchane wala bhi hai,
wo Raheem yani Taras khane wala bhi hai,
wo Malik bhi hai – Badeshahe Haqeeai bhi hai,
wo Khaliq yani paida karne wala bhi hai,
wo Bari yani khilqat ke process me jo cheezon ki zaroorat nahi hai unn se bari karne wala bhi hai,
wo Musawwir yani final product banana wala, khoob surati dene wala, beautify karne wala bhi hai,
ye tamam ek saath kaam kar rahe hain with perfect coordination aur usske nizam me usske procedure me koi tabdeeli nahi ho sakti.
Aye Nabi (ﷺ) aap keh dijiye; wo Allah ek hai, akela hai, unique hai, Quran me Surah Al-Anbiya ki 22 ayat me farmaya ke, “Agar asaman aur zameen me Allah ke siway aur ilaha hote to asaman aur zameen ka nizam bigad jata, there would have been chaos in the universe…[20]
Phir Surah Al-Mulk ki 3-4 Ayaat me kuch iss tarah se challenge diya ke, Allah SWT wohi hai jiss ne 7 asmano ko banaya, tum rehman ki khiqat me, uss ke creation me koi farq, koi nuqs, koi discontinuity, koi discord, nahi dikhega. Zara Nazrein daudao, phir se dekho, ghaur se dekho, tum ko kya tum ko koi nuqs koi discontinuity nazar aati hai? Dekho baar baar dekho, tumhari nazrein thak kar wapas aa jayegi, lekin tumhein iss kayenaat me koi nuqs nahi nazar ayega.[21]
Ye iss baat ka sabot hai ke – La Ilaha illa Allah – Qul Huwa Allahu Ahad; Aye Nabi (ﷺ) aap keh dijiye; wo Allah ek hai, akela hai, unique hai
Vs No 2
اللَّهُ الصَّمَدُ
Allah wohi hai sab jiss ke mohtaaj hain
Iss ayat lafz hai, As-Samad.
SAMAD (One on Whom all depend) 112:2 اَلصَّمَدُ ( ص م د )
Yeh Allah SWT ke asma-ul-husna me ka ek naam hai, iss ka matlab – iss kayenaat ki har cheez Allah ki mohtaaj hai. Al-Samad ek aisa mazboot sahara hota hai jab koi aur sahara nahi.
Zara ghaur karke dekhe;
kya kabhi sonch ke saans liye, saans to chal rahi hai,
dil dhadak raha hai
digestive system chal raha hai
zameen ghoom rahi hai, din aur raat ki hare-pher ho rahi hai
Sardi, Garmi, Barsaat, ho rahi hai
Ye sab kaun kar raha hai, baghair pooche, baghair maange
Aur khaas baat ye hai ke Wo kisi par depent nahi karta, Allah SWT kisi ka mohtaaj nahi, Wo Ghani hai. Wo independent hai. Khaliq independent hai aur makhlooq dependent hai Khaliq par.
Allahus Samad, hum sab uss ke mohtaaj hai, We are all dependant on Him.
Vs No 3
لَمْ يَلِدْ وَلَمْ يُولَدْ
Na wo kisi ka beta aur na kisi ka baap.
Iss ayat ka lafz hain: Yalid.
AL WAALIDAYN (Parents) 2:83اَلْوَالِدَيْنِ ( و ل د )
Iss root ke maane, walidayn, maa, baap, aulaad, beta, paida hona yap aida karna.
Na wo jana gaya hai, aur na uss ne kisi ko jana. Iss mamele me bhi Allah SWT unique hai.
Vs. No. 4
وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ
Aur uss ka koi humsar nahi, koi uss ke barabar nahi
Iss ayat ka lafz hai: Kufuwan
KUFUWA (Equal or alike) 112:4 كُفُوْاً ( ك ف ء )
Ye lafz Quran me sirf iss jagah aya hai, Uss jaisa, Barabar, masawi, Equal
Wa lam yakun lahu kufuwan ahad, no one is equal to Him.
References
[1] It was narrated from Hurman bin Aban that `Uthman bin `Affan (رضي الله عنه) said: I heard the Messenger of Allah (ﷺ) say: `I know a word which no one says, sincerely from the heart, but he will be forbidden to the Fire.” `Umar bin al-Khattab (رضي الله عنه) said to him: I will tell you what it is: it is the word of al-ikhlas by means of which Allah, may He be blessed and exalted, caused Muhammad (ﷺ) and his companions to prevail and it is the word of taqwa that the Prophet (ﷺ) of Allah urged his uncle Abu Talib to say when he was dying, the testimony that there is no god but Allah.
[10] Anas (May Allah be pleased with him) reported: A man said: "O Messenger of Allah! I love Surat-Al-Ikhlas [Say: He is Allah, (the) One]." He (ﷺ) said, "Your love for it will admit you to Jannah." [At-Tirmidhi].
وعن أنس رضي الله عنه أن رجلا قال: يارسول الله إني أحب هذه السورة "قل هو الله أحد":"إن حبها أدخلك الجنة" ((رواه الترمذي وقال: حديث حسن- رواه البخاري في صحيحه تعليقًا)).
[11] 'Aishah (May Allah be pleased with her) reported: Messenger of Allah, (ﷺ) appointed a man in charge of an army unit who led them in Salat (prayer); he always concluded his recitation with Surat Al-Ikhlas: "Say (O Muhammad (ﷺ)): 'He is Allah, (the) One. Allah-us-Samad (Allah - the Self-Sufficient). He begets not, nor was He begotten. And there is none equal or comparable to Him."' (112:1-4) Upon their return to Al-Madinah, they mentioned this to Messenger of Allah (ﷺ), who said, "Ask him why he does so?" He was asked and he said, "This Surah contains the Attributes of Allah, the Gracious, and I love to recite it. Messenger of Allah (ﷺ) then told them, "Tell him that Allah loves him". [Al-Bukhari and Muslim].
وعن عائشة رضي الله عنها، أن رسول الله صلى الله عليه وسلم، بعث رجلاً على سرية، فكان يقرأ لأصحابه في صلاتهم، فيختم بـ{قل هو الله أحد} فلما رجعوا، ذكروا ذلك لرسول الله، صلى الله عليه وسلم، فقال: "سلوه لأي شيء كان يصنع ذلك؟ " فسألوه، فقال : لأنها صفة الرحمن، فأنا أحب أن أقرأ بها، فقال رسول الله صلى الله عليه وسلم :"أخبروه أن الله تعالى يحبه" ((متفق عليه)) .
[12] Narrated Abu Hurairah (RA): The Prophet (ﷺ) recited Surat al-Kafirun, and Surat al-Ikhlas in the two (voluntary) Rak'at of the Fajr (prayer). [Reported by Muslim].
وَعَنْ أَبِي هُرَيْرَةَ-رَضِيَ اَللَّهُ عَنْهُ- : { أَنَّ اَلنَّبِيَّ - صلى الله عليه وسلم -قَرَأَ فِي رَكْعَتَيْ اَلْفَجْرِ : ( قُلْ يَا أَيُّهَا اَلْكَافِرُونَ ) و : ( قُلْ هُوَ اَللَّهُ أَحَدٌ ) } رَوَاهُ مُسْلِمٌ . 1
1 - صحيح . رواه مسلم . ( 726 ) .
Sunnah.com reference: Book 2, Hadith 268 | English translation: Book 2, Hadith 359 | Arabic reference: Book 2, Hadith 364 | https://sunnah.com/bulugh/2/268
[13] Ibn 'Umar (May Allah be pleased with them) reported: I observed the Prophet (ﷺ) for one month reciting in the two supererogatory Rak'ah of the Fajr prayer Surat Al-Kafirun (No. 109) [in the first Rak'ah], and Surat Al-Ikhlas (No. 112) [in the second Rak'ah]. [At-Tirmidhi].
وعن ابن عمر رضي الله عنهما، قال رمقت النبي صلى الله عليه وسلم شهرًا يقرأ في الركعتين قبل الفجر: {قل يا أيها الكافرون}، و: {قل هو الله أحد}. ((رواه الترمذي وقال: حديث حسن)).
[14] Jabir bin Abdullah narrated: During the two Rak'ah of Tawaf, the Messenger of Allah recited the two Surat of Ikhlas, "Say: O you disbelievers!" and: "Say: He is Allah, (the) One."
Grade: Sahih (Darussalam) | Reference: Jami` at-Tirmidhi 869 | In-book reference: Book 9, Hadith 62 | English translation: Vol. 2, Book 4, Hadith 869 | https://sunnah.com/tirmidhi:869
[15] It was narrated that Ibn ‘Umar said: “The Prophet (ﷺ) used to recite in the Maghrib: ‘Say: O you disbelievers!’[Al-Kafirun (109)] and ‘Say: He is Allah, (the) One.’”[Al-Ikhlas (112)]
حَدَّثَنَا أَحْمَدُ بْنُ بُدَيْلٍ، حَدَّثَنَا حَفْصُ بْنُ غِيَاثٍ، حَدَّثَنَا عُبَيْدُ اللَّهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، قَالَ كَانَ النَّبِيُّ ـ صلى الله عليه وسلم ـ يَقْرَأُ فِي الْمَغْرِبِ {قُلْ يَا أَيُّهَا الْكَافِرُونَ} وَ {قُلْ هُوَ اللَّهُ أَحَدٌ} .
Grade: Da’if (Darussalam) | Reference: Sunan Ibn Majah 833 | In-book reference : Book 5, Hadith 31 | English translation: Vol. 1, Book 5, Hadith 833| https://sunnah.com/ibnmajah:833
[16] 'Abdullah bin Khubaib (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said to me, "Recite Surat Al-Ikhlas and Al- Mu'awwidhatain (Surat Al-Falaq and Surat An-Nas) three times at dawn and dusk. It will suffice you in all respects." [Abu Dawud and At-Tirmidhi].
وعن عبد الله بن خُبيب -بضم الخاء المعجمة- رضي الله عنه قال: قال لي رسول الله صلى الله عليه وسلم: "اقرأ: قل هو الله أحد، والمعوذتين حين تمسي وحين تصبح، ثلاث مرات، تكفيك من كل شيء". رواه أبو داود والترمذي وقال حديث حسن صحيح .
[17] Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Surat Ikhlas is equivalent to one-third of the Qur'an." [Muslim].
وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال في:{ قل هو الله أحد} "إنها تعدل ثلث القرآن".(( رواه مسلم )).
Abu Sa'id Al-Khudri (May Allah be pleased with him) reported about Surat Al-Ikhlas (Chapter 112): The Messenger of Allah (ﷺ) said, "By Him in Whose Hand my soul is, it is equivalent to one-third of the Qur'an." According to another version, he (ﷺ) said to his Companions, "Is anyone of you incapable of reciting one-third of the Qur'an in one night?" They considered it burdensome and said: "O Messenger of Allah, which of us can afford to do that?" He (ﷺ) said, "Surat Al-Ikhlas [Say: He is Allah (the) One] is equivalent to one-third of the Qur'an." [Al- Bukhari].
وعن أبي سعيد الخدري رضي الله عنه أن رسول الله صلى الله عليه وسلم قال في:{ قل هو الله أحد}:" والذي نفسي بيده، إنها لتعدل ثلث القرآن".
وفي رواية: أن رسول الله صلى الله عليه وسلم قال لأصحابه:" أيعجز أحدكم أن يقرأ بثلث القرآن في ليلة" فشق ذلك عليهم، وقالوا: أينا يطيق ذلك يارسول الله: فقال :" {قل هو الله أحد} ثلث القرآن.". (( رواه البخاري)).
Narrated Abu Sa`id Al-Khudri: The Prophet (ﷺ) said to his companions, "Is it difficult for any of you to recite one third of the Qur'an in one night?" This suggestion was difficult for them so they said, "Who among us has the power to do so, O Allah's Messenger (ﷺ)?" Allah Apostle replied: " Allah (the) One, the Self-Sufficient Master Whom all creatures need.' (Surat Al-Ikhlas 112.1--to the End) is equal to one third of the Qur'an."
[19] Abu Al-Aliyah narrated from Ubayy bin Ka’b: “The idolaters were saying to the Messenger of Allah: ‘Name the lineage of your Lord for us.’ So Allah, Most High, revealed: Say: “He is Allah, the One. Allah As-Samad.” So As-Samad is ‘the One Who does not beget, nor is He begotten,’ because there is nothing born except it will die, and there is nothing that dies except that it will be inherited from, and verily. Allah, the Mighty and Sublime, does not die, nor is He inherited from. ‘And there is none comparable to Him.’ He said: ‘There is nothing similar to Him, nor equal to Him, nor is there anything like Him.’”
Grade: Da’if (Darussalam) | Reference: Jami` at-Tirmidhi 3364 | In-book reference: Book 47, Hadith 416 | English translation: Vol. 5, Book 44, Hadith 3364 | https://sunnah.com/tirmidhi:3364
Abu Al-Aliyah narrated: “The Prophet mentioned their (the idolater’s) gods, so they said: ‘Then name your Lord’s lineage for us.’” He said: “So Jibril, peace be upon him, came to him with this Surat: Say: “He is Allah, the One.” So he mentioned similarly, but he did not say in it: “From Ubayy bin Ka’b.” And this is more correct than the narration of Abu Sa’eed (no. 3364). Abu Sa’eed’s name is Muhammad bin Muyassar.
Grade: Da’if (Darussalam) | Reference: Jami` at-Tirmidhi 3365 | In-book reference: Book 47, Hadith 417 | English translation: Vol. 5, Book 44, Hadith 3365 | https://sunnah.com/tirmidhi:3365
[20] Al Quran, Surah Al-Anbiya, Chapter 21: Verse 22
[21] Al Quran, Surah Al-Mulk, Chapter 67: Verses 3-4
Tafseer Surah al-Falaq Urdu
Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakaatuhu
Pichle Dars me humne Surah An-Nas ki tafseer suni, aur aaj In Sha Allah Surah Al-Falaq ko samajhne ko koshish karenge, uss se pehle, pichle dars par kuch comments aye hain – unn par nazar daalenge; jo iss Surah Al Falaq ke introduction ke taur par kaam ayega:
Shaane Nuzool
Surah Al Falaq aur Surah An-Nas ka shaane nuzool ke baare me pichle dars me humne kuch ulama ke khayalaat pesh kiye the aur kaha tha ke ye suratein Makkah me nazil huwein. To comment ye aya ke jab khuli huwi hadith maujood hai ke ye do suratein Madani hain, Rasoolullah (ﷺ) ka qaul majood hai to ulama ki raye kyun bayan karna?
Do ahadith maujood hain, ek Uqba bin Amer ki hadith jiss me aap (ﷺ) ka qaul majood hai ke aaj raat mere paas behtereen ayaat nazil huwi, aur app (ﷺ) inn ko baar baar parrhne lage. Doori hadith pichle dars me humne suni kea ap (ﷺ) ummul momineen aisha RA se farma rahe hain ke – jadoo ka jo condition tha Rasoolullah (ﷺ) ka uss ka ilaaj aap (ﷺ) ko bata diya gaya hai, iss hadith me bhi ishara Uqba bin Amer wali hadith ki taraf hai.
Iss baat ko issi liye bayan kiya jaa raha hai kyun ke comment iss baat par aya, lekin chahe ye suratein makki ho ya madani, hamare iman me koi farq nahi parrh raha hai, inn suraton ki fazilat kum nahi ho rahi hai – to inn suraton ko makki mane ya madani mane – iss se koi farq nahi parrhta, ye sirf ek ilmi behas hai, ikhtelaaf ya ummat ko divide nahi karna iss ki wajah se.
Magic on Rasoolullah (ﷺ)
Doosra comment Jadoo se related hai, pichle dars me, ye hadith bayan ki ke; aap (ﷺ) poocha gaya ke kya jadoo se shifa hasil ki ja sakti hai ya nahi, to aap (ﷺ) ne farmaya ke jadoo shaitani amal hai. Iss ke baad maine ye kaha tha ke, jadoo se shifa hasil karne ka sawal nahi paida hota, ye meri understanding thi, aur hadith ke alfaz nahi the.
To iss par ye comment aya ke, jadoo se shifa hoti hai issi liye Rasoolullah (ﷺ) se poocha gaya ke kya aap (ﷺ) jadoo ko istemaal karne ki ijazat dete hain ya nahi. Jiss ke jawab me aap (ﷺ) ne farmaya ke ye shaitani amal hai, aap (ﷺ) ne nahi kaha ke iss se shifa nahi milti.
Iss se aagay badh kar ye kehna hai ke, jadoo hai, uss ka asar hota hai, log jadoo karte hain aur karwate hain, jadoo se shifa hoti hai, kaam bante hain, iss se rishte lagte hain, karobaar me faida karwate hain, lekin ahadith me aya hai ke jo aise amaal me mubtala hoga, uss ka mujh se koi taaloq nahi.
Ab ye zaati taur per, individually ghaur kar lein ke Rasoolullah (ﷺ) ka taaloq barqarar rakhna hai ya ye tamam amaal ka sahara lena hai.
Lafze Sihr – jaadu ke baare me pichle dars me baat huwi thi, jiss me humne ye samjha tha ke Sihr – aankhon ke dhoke ko kehte hain, iss se hatt kar sihr ki, jaadu ki, magic ki kayee qisme hain. Bukhari ki Ek hadith me aata hai ke, acha kalam ya acha bayan me jaadu hai.[1]
Scientific Explanation of Al Mu’awidhatayn
Medical science ki ek advance field hai – jiss ko neurology kehte hai, jo insaan ke dimagh se, human brain se related hai, iss me experimentally ye prove kiya gaya hai ke, hypnotism jaisi simple cheezon ki wajah se insaan ke dimagh par asar parrhta hai, usski yaad dasht par memory par effect ho raha hai.
To sihr se bhi bhool ka mamela huwa Rasoolullah (ﷺ) ke saath,
Ye baat hum ko pata hai ke, Allah SWT hi ek hain jo akele hain (Qul Huwa Allahu Ahad)[2], aur aap ne jo kayenaat banayee hai wo pairs me hai (…سُبْحَانَ الَّذِي خَلَقَ الْأَزْوَاجَ كُلَّهَا).[3] Mard-Aurat, Right-Left, Good-Bad, Up-Down, din-raat, kayenaat me balance hai, centripetal-centrifugal forces ke beech me, ye bhi pairs me hain, Suraj me balance hai – fuel jo jal raha hai wo Suraj ko phaad dena chahta hai-lekin jo material generate ho raha hai aur jo uss ka weight hai, iss me balance hai gravity ki wajah se, to har cheez pairs me hain.
Lekin jo earth ka rotation hai, kyun ke ye spin ho rahi hai, to angular momentum ka koi resistance nahi hai aur iss ka opposing force nahi hai. Allah SWT hi zameen ko ghuma raha hai, aur wohi hai jo din aur raat ki hare-pher karta hai, Aur Allah SWT hi hai jo subah ko lata hai.
Jo shaitani amal hai wo raat ke andhere me hote hain aur kasrat se hote hain. Gunah bhi raat ke andhere me badh jaate. To ye Allah SWT hi hai jo subah ko laata hai, logon ki takleef se najaat dene ke liye.
To zyada kuch karne ki zaroorat nahi hai, murghiyan kaatne ki zaroorat nahi, kawwe kaatne ki zaroorat nahi, nimbu kaatne ki zaroorat nahi, fulan jagah jaa kar bakre kaatne ki zaroorat nahi hai. Qul – Aap (ﷺ) keh dijiye, ke main panah me aata hoon uss Falaq ke rabb se, kuch nahi karna hai sirf keh dena hai hai, Qul Auzoo biRabbil Falaq, sirf ye do suratein parrhne ki zaroorat hai. Koi aur amal ki zaroorat nahi sirf aap (ﷺ) keh dijiye ke Al Falaq ke Rabb ki panah me aata hoon.
Similarities with Surah Al-Fatiha
Surah Al-Fatiha aur
Ab aaiyye Surah Al-Falaq ke tarjuma aur tafseer par:
أعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيم
Main Allah se panah mangta hoon, Allah SWT ke protection me aata hoon, shaintan se jisse pathar maar ke bhaga diya gaya hai.
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيم
Shuru Allah ke naam se jo taras kha kar faida pahunchane wala hai.
Vs No 1:
قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ
Aye Nabi (ﷺ) aap keh dijiye; main panah maangta hoon subah ka paalne wala malik ki
Iss ayat me 4 alfaz aye hai, Qul, Auzoo, Rabb aur Al-Falaq, jiss me se 3 humne pichle do hafton me sun chuke hain. Aaj kyun ke kuch aur log naye join kare, to unn ke liye phir se repeat kar lenge.
YAQUULU (He Says) 2:8 (ق و ل ) يَقُوْلُ
Ye construction kayee baar Quran me aya hai, aur iss ayat me Qul aya, jo ek hukum hai, KEH DO, hukum ho raha hai, ye hukum Rasoolullah (ﷺ) ko ho raha hai ke aap (ﷺ) keh dijiye. Iss hukum ke saath kayee baar Allah SWT ki taraf se sawal hota hai aur kayee baar pooche gaye sawal ke jawab bhi diye gaye hain Quran me.
AUZOO (I seek refuge) 2:67 (ع و ذ ) أَعُوذُ
Main Panah maangta hoon, main Allah SWT ke protection me ata hoon. Iss ko ek misaal se samjhte hain ke, maa ke saath ek Chhota bachcha ja raha hai, bachcha maa ka haath nahi pakrra hai, aur wo ja rahe hain, itne me ek kutta bhonka, to wo bachca darr kar maa ki taraf lapka aur maa se ja kar chimatt gaya – ye hai maa ki panah me aana. To issi tarah main kisi cheez se bachne ke liye Allah SWT ki taraf lapkunga to Allah SWT ke protection me ana hai.
To aap (ﷺ) keh dijiye ke, main panah maangta hun, Rabbil-Falaq ke protection me ata hoon, to teesra lafz hai Rabb, iss ko phir se repeat karte hain
RABB (Fosterer) 1:1 (ر ب ب ) رَبٌّ
Rabb ke mane Paalne wale ke aatey hain, lekin lafz e rabb ke maney kisi aur zaban mein ek lafz mein nahin kar saktey hain, kyun ke arabic dictionary ke lehaz se rabb woh shakhsiyat ko kahtey hain jo ek haalat se doosri haalat mein tabdeel karte huway kisi cheez ko paalna yahan tak key woh apne kamal (yani perfection) tak pahunch jaye. Insaan ki fitrat me dynamism hai, ek hi static halat par sabr nahi kar sakta. To hamara paalne wala malik humein ek hi halat me nahi rakhta.
FAALIQ (One who splits something) 6:95 (ف ل ق ) فَالِق
Al-Falaq ka matlab dawn, day break, Subah, split, cleave, parting, phaadnay, cheernay ya do tukde hone ke aate hain. Andhere ko cheer kar Roshni aati hai jisse hum Subah kehte hain, iss ko Quran me Surah Anam ki 96 me Faaliqul Isbaah kaha gaya, kaun hai ye Faaliq, ye Allah SWT hain.[4]
Surah Anam ki 95 ayat me kaha gaya Inna-Allaha Faaliqul Habbi wan Nawa aya hai, beenj ko aur khajoor ki guttli ko phaad kar uss me se darakhat nikaalte hain Allah SWT[5]
Quran me Surah Ash-Shuara me aya hai ke, Jab Musa AS ko hukum huwa ke Red sea par asa maaro, to wahan lafze anfalaqa aya, Red sea do hisson me ho gayee aur beech me se raasta inkal aya.
Tirmidhi ki ek Hadith me lafze Filqatun aya hai, chand jab do tukdon me ho gaya, jiss ka zikr Quran me Surah Al-Qamar ki pehli ayat me aya hai,[6] tab ek tukda pahad ke saamne tha aur doosra tukda pahad ke peeche.[7]
Bukhari aur Muslim ki ek Hadith me Falaqiya Allah aya hai, insaan jab marr jaata hai to uss ki rooh badan se juda ho kar Allah SWT ke paas chali jaati hai, to ye rooh ke parwaaz hone ya insaan ka inteqaal hone ke liye bhi aya hai.[8]
Surah Al-Falaq ki pehli ayat me Al-Falaq ka matlab Subah, Daybreak, ya Dawn ka liya gaya hai, Suraj se nikli huwi Roshni jo suraj ke aane ki khabar deti hai – uss ko Al-Falaq kehte hain; to Subah ke paalne waale malik ki panah me hum aate hain,
Quran ka ek ek lafz important hai, to Rabbil-Falaq ko kaise samjhenge?
Pehle dawn ko daybreak ya Subah ko samajhna padega, zameen gol ghoom rahi hai, west to east ghoom rahi hai, maghrib se mashriq ki taraf. To issi liye hum kehte hain sun rises in the east, suraj mashriq se tulu hota hai, iss zameen ke ghoomne ki wajah se, suraj har second kahin na kahin tulu ho raha hai yani sunrise ho raha hai har second aur kahin na kahin ghuroob ho raha hai yani sunset ho raha hai har second – alag alag jagahon par. Waise hi dawn ya subah
To ye dawn ya subah kya hai?
Suraj ki Roshni – Suraj nikalne se pehle aati hai. Jab Suraj, horizon ke 180 neeche hota hai to uss ki Roshni fiza ko ya atmosphere ko roshan karti hai – light up karti hai – iss ko Subah kehte hain ya dawn kehte hain. Ye tulu-e-aftab ya sunrise se pehle ka waqt. Dawn is a process and Sunrise is an event.
Ye dawn ya subah ka paalne wala malik, Rabbil-Falaq, to ye dawn ko kaise paal rahe hain Allah SWT? Har waqt dawn ho rahi hai, subah ho rahi hai – 24x7 duniya me kahin na kahin. Ye hai paalna, zameen ko rotate kar rahe hain Allah SWT. Ab science me iss ka koi logical jawab nahi hai ke ye zameen kyun ghoom rahi hai, ek simple jawab science ki rooh se dekhenge to – this is how it is made during the primordial period. All heavenly bodies rotate, tamam falaki ajsaam ghoom rahe hain – formation ke time se ghoom rahe hain, 4.5 Billion saal se (450 Crore).
Iss ka ek hi jawab samajh me aata hai, ke zameen ke ghoomne ki wajah se din aur raat ki hare-pher ho raha hai, aur Allah SWT farmaate hain ke; Bukhari ki hadith-e-Qudsi hai ke, Adam ka beta mujhe bura bhala kehta hai, time ko zamane ko gaali de kar, kyun ke main hi time hoon – main hi zamana hoon. Main hi din aur raat ki hare-pher karta hoon.[9]
Bukhari ki ek aur Hadith me Abu Zarr RA farmaate hain ke Rasoolullah (ﷺ) ne farmaya ke Suraj ghuroob hone ke baad Arsh-e-Ilahi ke neeche sajda karta hai aur Allah SWT se ijazat maangta hai ke wo tulu ho ya nahi, ussay ijazat milne ke baad wo tulu hota hai, jab sunrise hoti hai. Aap (ﷺ) ne farmaya ke ek din aisa ayega ke suraj ko ijazat nahi milegi wo sajda karna chahega lekin uss ka sajda qabool nahi kiya jayega. Suraj usske regular raaste par jana chahega aur uss ko hukum hoga ke jahan se aya hai wahan wapas chala jaye, yani wo east ki jagah west se tulu hoga. Aap (ﷺ) ne ye Surah Yaaseen ki ayat tilawat ki;[10]
Aur Suraj apne muqarrar, set, predetermined raaste par ya daire me chalta hai, ye taqdeer hai, program hai uss al-Aziz, taqatwar, zabardast, powerful, mighty aur al-Aleem, dana, ilm-walay, wise Allah ka
Inn ahadith se ye pata chala ke Allah SWT zameen ko rotate karta hai aur uss ki wajah se din aur raat ki hare-pher karta hai, to ye bhi ek aankhon ka dhoka hai ke, zameen west se east ki taraf ghoomti hai aur humein lagta hai ke Suraj East se ya mashriq se nikal raha hai aur wo har second Allah SWT se ijazat talab kar raha hai ke kya wo tulu ho ya nahi. Aur jiss din Allah SWT ki taqdeer uss ka program me wo waqt aajayega to suraj ko rise hone ki, tulu hone ki ijazat nahi milegi.
Aise Allah, aise rabb jo ke subah ka paalne wala malik hai, jiss ke hukum se ye ho raha hai uss ki panah me aajata hoon.
kiss cheez se panah maang rahe hain?
Vs No 2
مِنْ شَرِّ مَا خَلَقَ
Har uss cheez ke shar se jo uss ne paida kiya
Iss ayat me do lafz samajhne ke hain, Shar aur khalaq.
SHARR (Bad) 2:216 شَرٌّ ( ش ر ر )
Bad, Bura, badtar, evil, nuqsandeh
KHALAQ (Creation) 2:21 خَلَقَ ( خ ل ق )
Paida karna, ek cheez se doosri cheez banana-create karna, jaisa ke tamam zinda cheezon ko paani se banaya, creation of living beings from water, jinno ko garmi se banaya jo aag se nikalti hai, insaan ko nutfe se banaya. Allah SWT ne har cheez ki khilqat ki, wo jo chahta hai create karta hai, wo jo chahta hai paida karta hai, create karta hai, banata hai. Wo har cheez ke physical form ko bhi banaya aur unn ki functions, unn ki fitrat bhi banayee, aur har cheez uss ke hukum, uss ke command ko follow karti hai. Matlab, The laws of nature laid down by Him cannot be violated, but if He will He can, as He does in the case of miracles which He Himself makes His Prophets to perform. Qanoon e Qudrat ko koi nahi change kar sakta, magar jab Allah SWT chahte hain to wo apne banaye huwe qanoon ke khilaf jaata hai maujezon ke zariye.
Ab ye creation ka sharr kya hai:
Allah SWT ne Angoor paida kiya, uss ka juice banaye aur der karke piye to wo sharab bangaya,
Allah SWT ne ghode paida kiya sawari ke liye, hum horse racing clubs banake juwa shuru kar liye
Allah SWT ne mulazimat banayee, job positions create kare hamare rizk ke liye, hum kaam karte karte, rishwat lena shuru kar diye
Barish zabardast huwi to ghar toot gaye, makhlooq ka sharr ho gaya
Ghiza me koi cheez milawat ho gayee, food poisoning ho gayee, pet kharab ho gaya
Namaz ka hukum diye aakhirat achi hona bolker, uss me hum riyakaari karne lage
Nuclear energy ko banaya power generation ke liye, aap nuclear bomb banake jang ke liye istemaal karne lage, logon ko maar dala.
Allah SWT ne jo cheezen banayee wo khair ke liye banayee, agar shaitan ke wasswase me aakar, wo khair ki cheezon ko sharr ke liye, evil ke liye istemaal karne lage, aur gunahon me parrhgaye.
Koi tadap kar ye duaon ko maange to kya ye qabool nahi hongi, Allah SWT hum ko apni panah me le le
Jaadugar auratein jo phoonkti hain. Women who blow (Practicing witchcraft)
UQDAH (Tie of Marriage) 2:235 عُقْدَةٌ ( ع ق د )
Aqade Nikah, Nikah ki geethi, bandhan, knot, tie, obligation, contract.
Amal, amaliyaat, jaadu ke sharr se panah maangta hoon, Subah ke Rabb ki; jab ye tamam cheezen halki parrhjaati hain.
Vs. No. 5
وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ
Aur main hasad karne waale ki hasad se panah maangta hoon jab ke wo hasad kare.
Iss ayat ka lafz hai, Hasad
HASADA (Envy) 2:109 حَسَدًا ( ع ق د )
Jalan. Kisi ko koi achi cheez mile to aap ko bura maaloom hota hai, aur aapke dil me ye khwahesh rehti ke Allah SWT wo cheez unn se chheen lena, wapas le le.
Abu Dawood ki ek hadith me aap (ﷺ) ne farmaya ke hasad nekiyon ko aise jala deti hai jaise aag lakdi ko jala deti hai.[11]
Quran me Allah SWT farmaate hain ke achchai aur burai ek saman nahi ho sakti, ussi silsilay me Sunan Nasai me ek hadith hai ke aap (ﷺ) ne farmaya hasad aur iman ek jagah dil me jama nahi ho sakte, aur lambi hadith hai.[12]
Bukhari aur Muslim ki ek hadith hai, aap (ﷺ) ne farmaya ke hasad sirf do cheezon me jaiz hai, ek wo shaks jiss ko Allah Daulat de aur wo Allah ki raah me kharch karde, yani Quran aur Hadith par amal karte huwe kharch karde aur doosra wo shaks jiss ko Allah SWT Ilm de aur wo uss par amal bhi kare aur doosron ko sikhaye bhi. In do logon se hatt kar hasad jaiz nahi.[13]
To hasad karne walon se bhi Allah SWT ki panah mangne ka hukum hai.
References
[1] Narrated `Abdullah bin `Umar: Two men came from the East and addressed the people who wondered at their eloquent speeches On that Allah's Messenger (ﷺ) said. Some eloquent speech is as effective as magic.'
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ـ رضى الله عنهما أَنَّهُ قَدِمَ رَجُلاَنِ مِنَ الْمَشْرِقِ، فَخَطَبَا، فَعَجِبَ النَّاسُ لِبَيَانِهِمَا، فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " إِنَّ مِنَ الْبَيَانِ لَسِحْرًا ـ أَوْ ـ إِنَّ بَعْضَ الْبَيَانِ لَسِحْرٌ ".
Reference: Sahih al-Bukhari 5767 | In-book reference: Book 76, Hadith 81 | USC-MSA web (English) reference: Vol. 7, Book 71, Hadith 662 | https://sunnah.com/bukhari:5767
[2] Al Quran, Surah Al-Ikhlas, Chapter 112: Verse 1
[7] Narrated Ibn Mas'ud, may Allah be pleased with him: "We were with the Messenger of Allah (ﷺ) in Mina, when the moon was cleft asunder into two parts. Part of it was behind the mountain, and part of it before it. The Messenger of Allah (ﷺ) said to us: 'Bear witness' meaning: The house has drawn near, and the moon has been cleft asunder (54:1)."
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، أَخْبَرَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ أَبِي مَعْمَرٍ، عَنِ ابْنِ مَسْعُودٍ، رَضِيَ اللَّهُ عَنْهُ قَالَ بَيْنَمَا نَحْنُ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم بِمِنًى فَانْشَقَّ الْقَمَرُ فِلْقَتَيْنِ فِلْقَةٌ مِنْ وَرَاءِ الْجَبَلِ وَفِلْقَةٌ دُونَهُ فَقَالَ لَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم " اشْهَدُوا " . يَعْنِي : (اقتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ ) قَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ .
Grade Sahih (Darussalam) | Reference: Jami` at-Tirmidhi 3285 | In-book reference: Book 47, Hadith 337 | English translation: Vol. 5, Book 44, Hadith 3285 | https://sunnah.com/tirmidhi:3285
[8] Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "There was a person who used to loan money to the people and he used to say to his servant: 'When an insolvent person comes to you, show him leniency so that Allah may forbear our faults.' So when he met Allah (i.e., when he died), Allah forgave him." [Al-Bukhari and Muslim].
وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: "كان رجل يداين الناس، وكان يقول لفتاه: إذا أتيت معسرا فتجاوز عنه، لعل الله أن يتجاوز عنا فلقي الله فتجاوز عنه" ((متفق عليه))
[9] Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "Allah said, 'The son of Adam hurts me for he abuses Time though I am Time: in My Hands are all things, and I cause the revolution of day and night.'
حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الزُّهْرِيُّ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " قَالَ اللَّهُ عَزَّ وَجَلَّ يُؤْذِينِي ابْنُ آدَمَ، يَسُبُّ الدَّهْرَ وَأَنَا الدَّهْرُ، بِيَدِي الأَمْرُ، أُقَلِّبُ اللَّيْلَ وَالنَّهَارَ ".
Reference: Sahih al-Bukhari 4826 | In-book reference: Book 65, Hadith 348 | USC-MSA web (English) reference: Vol. 6, Book 60, Hadith 351 | https://sunnah.com/bukhari:4826
[10] Narrated Abu Dhar: The Prophet (ﷺ) asked me at sunset, "Do you know where the sun goes (at the time of sunset)?" I replied, "Allah and His Apostle know better." He said, "It goes (i.e. travels) till it prostrates Itself underneath the Throne and takes the permission to rise again, and it is permitted and then (a time will come when) it will be about to prostrate itself but its prostration will not be accepted, and it will ask permission to go on its course but it will not be permitted, but it will be ordered to return whence it has come and so it will rise in the west. And that is the interpretation of the Statement of Allah: "And the sun Runs its fixed course For a term (decreed). that is The Decree of (Allah) The Exalted in Might, The All- Knowing." (36.38)
Reference: Sahih al-Bukhari 3199 | In-book reference: Book 59, Hadith 10 | USC-MSA web (English) reference: Vol. 4, Book 54, Hadith 421 | https://sunnah.com/bukhari:3199
[11] Abu Hurairah (May Allah be pleased with him) said: The Prophet (ﷺ) said, "Beware of envy because envy consumes (destroys) the virtues just as the fire consumes the firewood," or he said "grass." [Abu Dawud].
وعن أبي هريرة رضي الله عنه أن النبي صلى الله عليه وسلم قال: "إياكم والحسد، فإن الحسد يأكل الحسنات كما تأكل النار الحطب، أو قال: العشب". رواه أَبُو دَاوُدَ
[12] It was narrated from Abu Hurairah that The Messenger of Allah (ﷺ) said: "Two will never be gathered together in the Fire: A Muslim who killed a disbeliever then tried his best and did not deviate. And two will never be gathered together in the lungs of a believer: Dust in the cause of Allah, and the odor of Hell. And two will never be gathered in the heart of a salve: Faith and envy."
Grade: Hasan (Darussalam) | Reference: Sunan an-Nasa'i 3109 | In-book reference: Book 25, Hadith 25 | English translation: Vol. 1, Book 25, Hadith 3111 | https://sunnah.com/nasai:3109
[13] Ibn Mas'ud (May Allah be pleased with him) reported: The Prophet (ﷺ) said, "Envy is permitted only in two cases: A man whom Allah gives wealth, and he disposes of it rightfully, and a man to whom Allah gives knowledge which he applies and teaches it." [Al- Bukhari and Muslim].
وعن ابن مسعود رضي الله عنه عن النبي صلى الله عليه وسلم قال: "لا حسد إلا فى اثنتين: رجل آتاه الله مالاً، فسلطه على هلكته فى الحق، ورجل آتاه الله حكمة، فهو يقضي بها ويعلمها" ((متفق عليه)).
Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakaatuhu
Pichle Dars me hum Auzoo billahi mina shaitanir rajeem, Bismillah Ar-Rahman Ar-Raheem aur Surah Fatiha ki tafseer suni, aur ye decide huwa ke Surah Baqarah ke bajaye, Surah Nas aur aakhri 10 Surah per baat ho, kyun ke ye Namaz mein aam taur par parrhi jaane wali Suratein hain. To aaj hum Surah An-Nas ki tafseer sunenge,
Introduction
Surah Al Fatiha ke baad seedhe Surah An-Nas par aa jaane se kayee masalay hain, pehla to ye ke koi definition humein nahi maaloom jo Surah Al Baqarah me hum parrhte, doosre ye ke iss ki wajah se jo cheezen hum ko pehle se maloom hona chahiye tha, wo nahi maaloom aur iss ko samjhanay ki zaroorat hai.
Teesra Problem ye hai ke, Surah Al-Falaq aur Surah An-Nas, ek saath nazil
huwe[1] to inn ka explanation bhi ek saath hona chahiye, Surah An-Nas se Ulti Tafseer hum jo kar rahe hain to repetition kafi hoga.
Beherhaal, kyun ke inn dono Suraton me Allah SWT se panah maangi gayee hai, inn ko Al Mu’awwidhatayn kaha gaya hai, jiss ka matlab “Verses of Refuge” ya “Panah Maange Wali Ayaat”. Ye dono Suratein Lafze “Qul” shuru hoti hain, jiss ka matlab Aap Kehdijiye –
Ye Hukum kiss ko ho raha hai?
Rasoolullah (ﷺ)ko, ye hukum sirf ye do suraton mein nahi ho raha hai, balke, Quran mein kayee jagah par aya hai alag alag subjects ke liye, iss topic par hamari website par ek section dedicated hai.
Dono Suraton mein Qul Auzoo bi Rabbil hai, kisi na kisi cheez se panah maangi ja rahi hai aur dono suraton ke subjects ek doosre se milte jhulte hain. Aap (ﷺ) ne farmaya ke Al Mu’awwidhatayn do aisi suratein hain jin ke jaisi aur koi suratein dekhi nahi gayee[2] ek aur Hadith me Aap (ﷺ) ne Uqba bin Amir RA ko hukum diya ke ye do suratein har namaz ke baad parrho.
Surah Al-Falaq aur Suran An-Nas Makkah me nazil huwien, wahi ki chronology dekhenge to:
Order
Sura Name
Number
Type
Note
18
Al-Kafiroon
109
Meccan
19
Al-Fil
105
Meccan
20
Al-Falaq
113
Meccan
21
An-Nas
114
Meccan
22
Al-Ikhlaas
112
Meccan
Mufassireen mein ikhtelaaf hai, difference of opinion hai ke ye do Suratein Makkah mein nazil huwi ya Madina mein, iss ikhtelaaf ki wajah ahadith mein aye alag alag subjects hain, jiss ko reference bana kar ye difference shuru huwa. Lekin Maududi Sahab ne apni tafseer Tafhim ul Quran me, inn suraton ke introduction me iss baat ko acha samjhaya jo ye ikhtelaaf ko khatam kar deta hai; aap ne kaha ke ye Suratein Makki hain aur jab kisi zaroorat ke tehat, Rasoolullah (ﷺ) ki tawajjoh phir se inn Suraton ki taraf dilayee gayee jab ke aap (ﷺ) Madina me the.[4]
Ye do Suratein Al-Falaq aur An-Nas Makkah mein uss waqt nazil huwein, jab Makkah ke kafir aap (ﷺ) ke tough opposition me, sakht se sakht mukhalifat me khade ho gaye the, aur khaas taur par wo log hasad ki aag me jal
rahe the jin ke bache, bete aur betiyan Islam qabool kar liya tha, unn ko Rasoolullah (ﷺ) se badla lena tha, wo aap (ﷺ) ko curse kar rahe the, lanat kar rahe the, chahte the ke aap (ﷺ) ko kaise bhi takleef pahunche, wo jaadu, tonay, karne lage taake ya to aap (ﷺ) ki maut ho jaye, ya aap (ﷺ) bimar ho jaye, ya aap (ﷺ) pagal ho jaye. To wo ek doosre ko aap (ﷺ) ke khilaf aur Quran ke khilaf bhadkaane lage, taake log aap (ﷺ) se door ho jaye.
Phir kuch log jo doosre qabile / clan se unn ka taaloq tha, jaise Abu Jahl, wo aap (ﷺ) se jalte the, they were burning with jealosy, kyun ke wo ye nahi dekh sakte the ke koi aadmi jo unn ke qabile se nahi hai wo famous ho jaye. Ibn Hisham ne Rasoolullah (ﷺ) ki sirat me ye Abu Jahl ka qaul record kiya hai ke: “Abu Jahl ka qabila aur Banu Abdi Manaf jo Rasoolullah (ﷺ) ka qabila tha, ye har waqt competition me rehte the, rivals the, uss waqt ke hajiyon ko khana khilane me, pani pilane me, sawari ke janwar provide karne me, khairat karne me, yahan tak ke dono qabile barabar the, takkar ke the, iss mamele me. To jab Rasoolullah (ﷺ) ko nabi bana kar bheja gaya to iss me hum kaise compete karenge? Hum Rasoolullah (ﷺ) ki nabuwat ko kabhi nahi tasleem karenge.”[5]
Inn halaat me ye do suratein nazil huwien, aur aap (ﷺ) ko hukum huwa ke aap (ﷺ) keh di jiye, ke main panah maangta hoon – jo bhi ye suraton mein aya.[6]
Maulana Maududi agay likhte hain ke, jab aap (ﷺ) Madina pahunche, tab phir se munafiqeen, yahoodi aur kafiron ne mukhalifat ki, storms of opposition huwe. Tab phir se aap (ﷺ) ko hukum huwa ke ye suratein parrhiye, jaisa ke Uqba bin Amer ko aap (ﷺ) ne hukum kiya tha. Iske baad, jab aap (ﷺ) par jaadu ki gayee aur aap (ﷺ) ki bimari sakht ho gayee to Jibraeel e Ameen ne Allah ke hukum se aap (ﷺ) ko inn suraton ko parrhne ka hukum diya.
Virtues of Al Muawidhatayn
Ahadith me inn suraton ki fazeelat kaafi ayee hai, Amer Bhai ne bahot sari ahadtih jama ki hain, jinn me Surah Al-Falaq aur An-Nas ko parrhe ki fazeelat hai:
Uqba bin Amer RA se Riwayat hai ke Rasoolullah (ﷺ) ne unn ko hukum diya ke wo Surah Al-Falaq aur An-Nas har namaz ke baad parrhein[7]
Ek aur hadith me ata hai ke, Rasoolullah (ﷺ) Surah Al-Falaq aur An-Nas nazil hone se pehle Allah SWT ki panah maangte the jinno se aur buri nazar se, ye do suratein nazil hone ke baad aap (ﷺ)
inn ke zariye Allah se panah maange lage[8]
Aur ek hadith me aap (ﷺ) ne Abdullah bin Khubaib RA ko hukum diya ke Surah Al-Ikhlaas aur Al Muawidhatayn (Surah Al-Falaq aur An-Nas) 3 waqt Subah me (Fajar ke baad) aur Shaam me (Maghrib ke
baad) parrho, ye tumhare liye kaafi hai har aitebaar se[9]
Alag alag ahadith se pata chalta hai ke, aap (ﷺ) Surah Al-Falaq aur An-Nas witr ki aakhri rakat me Surah Al-Ikhlaas ke saath parrte, fajr ki namaz me parrhte[10]
Ummul momineen Aisha RA farmaati hain ke, jab bhi Rasoolullah (ﷺ) sone se pehle, aap (ﷺ) Surah Al-Falaq aur An-Nas parrh kar apne hatheliyon me phoonkte aur saare badan par malte[11]
Ek waqt aap (ﷺ) namaz me the aur aap (ﷺ) ko bichchu ne kaat liya, namaz ke baad aap ne namak aur paani mangwaya aur zakham par daalte rahe aur Surah Al-Falaq aur An-Nas parrhte rahe, aur zakham par sehlaate rahe[12]
Ummul momineen Aisha RA farmaati hain ke, jab bhi Rasoolullah (ﷺ) bimar hote, aap (ﷺ) Mu’awwidhatayn (Surat al-Falaq and Surat an-Nas) parrhte aur apne badan par phoonkte, aur jab bohot zyada sakht bimar hote to Aisha RA ye do suratein parrh kar Rasoolullah saws ke haathon par phookti aur aap saws ke hathon ko unke badan par malti.[13]
Magic on Rasoolullah (ﷺ)
Sab se pehle Magic kya hai? Iss ko samajhna zaroori hai.
Teen Alfaz hain Arabi zaban mein; Lail, Sehar, Fajr
Lail: Raat ko kehte hain
Fajr: Raat ke andhere ko cheer kar, ya phaad kar, Roshni ana shuru ho gayee hai
Sehar: Hum sab ko Sehri maaloom hai, Ramadan me utth kar khana khate roza rakhne se pehle, Sehar jo hai, wo aisa waqt ye maloom nahi hota ke Lail khatam ho gayee ya nahi? Aisa lagta hai ke Fajr Shuru ho gayee lekin abhi lail hai, ye dhoka hote rehta hai, jab tak ke Fajr ki Azan na ho jaye – India, Pakistan me nahi, yahan GCC mein.
To Sehar ka matlab dhoka, Arabi me Magic ko Sihr kehte hain, ye haqeeqat me hota nahi, lekin aankhon ka dhoka hota. Ab kayee qism ki magic hai – jaadu hoti asal me hoti hai.
Ulama me ikhtelaafe rai hai ke, Rasoolullah (ﷺ) par jaadu huwi ya nahi? So let us analyze the facts:
Ibn Hajar likhte hain ke, jab Rasoolullah (ﷺ) al-Hudaybiyah se wapas aye, Zil Hajj ke mahine me, 7 Hijri ke Muharram ke mahine me Yahoodi leaders Labeed ibn Al-Asam ke paas aye jo ke ek jaadugar tha, aur jo Bani Zurayq se talloq rakhta tha, aur uss ko Rasoolullah saws par jaadu karne ke liye 3 dinar me razi karwaya. Yahoodiyon ne kaha ke hum iss se pehle bhi Rasoolullah (ﷺ) par jaadu karwaye lekin wo kaam nahi kari, aur tu ek bada jaadugar hai, aap (ﷺ) par aisa jaadu karna jiss se aap (ﷺ) ko sakht takleef ho.
Ek hadith me ata hai ke jaadu aap (ﷺ) par 40 din asar kari aur ek hadith me 6 mahine tak ka zikr hai. Ulama ye kehte hain ke, 6 mahine pehle se kuch asar shuru huwa aur akhri 40 din me jaadu aap (ﷺ) par bohot zyada asar kari.[14]
Wo log jo kehte hain ke Rasoolullah (ﷺ) par jaadu nahi huwi wo Quran ki kuch ayat ko quote karte hain jiss me Makkah ke log aap (ﷺ) ko jaadugar keh rahe hain, aur unki logic ke hisab se wo yeh kehte hain ke agar 40 din se 6 mahine ke liye agar jaadu ka asar tha to Wahi yani ke Quran iss se effect ho gayee hogi, ye non-Muslims ka claim hai jiss ko kuch Musalman ulama bhi repeat karne lage hain.
Iss ka jawab in points ke zariye hum samjhenge:
Ummul Momineen Aisha RA farmati hain, ke aap (ﷺ) par jaadu ki gayee, jiss ki wajah se aap (ﷺ) ye sonchte the, imagine karte ke aap (ﷺ) ne koi kaam kiya aur aap (ﷺ) ne wo kaam haqeeqat me nahi kiya. Ek din aap (ﷺ) ne dua ki aur aap (ﷺ) ne farmaya; ke kya tum jaanti ho ke Allah SWT ne meri shifa kis me ya kahan hai wo bata diya hai? Do log mere paas aye, jiss se aap (ﷺ) ko pata chala ke aap (ﷺ) par jaadu huwi, jaadu karne wala Labeed bin al-Asam hai, aur uss ne ek kangi par baal aur kuch hissa khajoor ke phool ka laga kar jaadu ki, jo ki Dharwaan ki bowli me phek diya. Rasoolullah (ﷺ) uss bowli par gaye apne kuch sahaba ko lekar aur wapas aa kar Aisha RA se kaha ke uss bowli ka paani mehendi ke patton ki tarah hara hai aur uss ke atraaf ke khajoor ke jhaad shaitan ke sar ki tarah hai. Aisha RA ne poocha ke kya aap (ﷺ) ne uss kangi ko nikala to aap (ﷺ) ne farmaya ke Allah SWT ne mujhe shifa bakhshi hai aur mujhe dar hai ke aisa karne se logon me jaadu ka shar phailega. Aur aap (ﷺ) ne uss bowli me matti bharwa kar band kar diya.[15]
Ye ek haqeeqat hai ke aap (ﷺ) par jaadu huwi, lekin jab aap (ﷺ) jaadu ke asar me the, to unn ko sirf ye yaad nahi rahta tha ke wo apni biwiyon ke paas gaye (intercourse kiya) ya nahi. Ahadith me iss se hatt kar koi aur zikr nahi hai, ke koi aur cheez aap bhoole hon.
Hamein ye nahi maaloom ke iss waqfe me koi Quran ki ayat nazil huwi ho.
To Musalmaan hone ke naate hum kafiron ko follow nahi kare, balke jitni detail Quran aur Ahadith me ayee hai utna hi kahe. Kafiron ki tarah ye na kahe ke, Rasoolullah (ﷺ) par jaadu hone ka matlab aap (ﷺ) me koi kami thi, ya ye ek obstacle hai, Quran ke nuzool ke liye, ya aap (ﷺ) ka status iss se kam ho gaya. Aisa kuch bhi nahi hai.
Ab kyun ke ye ek shak Musalmaano ke dilon me dala gaya to uss ka jawab dena zaroori hai. To iss shak ka jawab ye hai ke, aap (ﷺ) par jaadu asar sirf ek bashar ya insaan hone ke naate, jaise koi bimari aap (ﷺ) ko hoti thi, zehar aap (ﷺ) ko diya gaya to insaan hone ki haisiyat se uss zehar ka asar aap (ﷺ) par huwa, waise hi jaadu ka asar bhi ek insaan ki haisiyat se dunyawi zindagi ko asar kiya, jo biwi se milne nahi gaye aur samajh liye ke mil aye. Ye cheez Rasoolullah (ﷺ) ka insan hone ki wajah se effect kiya, Rasool hone ka hissa, ya jo message delivery ka part hai aap (ﷺ) ka, ya Quran me milawat nahi huwi – jaisa kafir manipulate karna chah rahe hain iss masalay ko lekar.
Doosri baat ye ke, Quran me Allah SWT Musa AS ke qisse ke zariye ye bata chuke hain ke jab jaadugar apni rassiya aur lakdiya jaadu ke zariye logon ko aisa nazar aane laga ke wo snake ya saamp ki tarah move ho rahi hain; to Allah SWT ne jibraeel AS ke zariye wahi karke Musa AS ko hukum kiya ke apna asa, apni walking stick ko daalo, jo Allah ke hukum se bada saamp ban kar uss jaadu ko khatam kar diya. Yahan se pata chala ke jaadu Allah ke kisi bhi Rasool ke maqsad ko negate nahi kar sakti, uss ko khatam nahi kar sakti. Balke Wahi itni powerful hoti hai ke wo jaadu jaisi dunayawi cheezon ko todh deti hai, khatam kar deti hai[16]
Main aur kuch add karna chahta hoon, Shahid bhai ke points me
Teesra point ye hai ke, Quran ki iss ayat ko zariya bana kar inn sahih ahadith ko toda ja raha hai. Kya inhone ghaur nahi kiya? Ke tumhare saathi Rasoolullah (ﷺ) kisi jinn ke asar me nahi hain, balke aap (ﷺ) sirf ek chaukanna karne wale, warn karne wale hain.[17] Ye Quran aur Hadith me conflict nahi, balke samjhne mein ghalati hai. Iss ayat se support mil raha hai ke aap (ﷺ) par jaadu ka asar aapki nabi ki salahiyat ko, ya rasool hone ki capacity ko disturb nahi kiya, wahi receive karne me aur jinn ke asar me rehne me farq hai.
Yahan ek aur baat clarify ki ja rahi hai ke, Wahi se hidayat milti aur Jinn ke asar me aadmi pagal ho jaata aur gumraah ho jaata. To inn dono me farq hai.
Chohta point ye hai ke, Quran ki aur ek ayat me Allah SWT farmate hain ke; “aur humne aap (ﷺ) se pehle koi rasool aur nabi nahi bheja magar jab unhone koi tamanna ki, to shaitan ne unki tamanna mein khalal ya waswasa daal deta hota, to Allah SWT uss ko mita deta hai aur uss ke baad Allah SWT apni ayaton ko mazboot kar deta hai…[18]
Yahan se pata chala ke, Shaitan wahi me kisi bhi qism se interfere nahi kar sakta, aur ye jaadu wala mamela jo hai Rasoolullah (ﷺ), iss me bhi na to wahi, aur na Quran par koi asar huwa. Sirf utna hi farq pada jitna ke pehle bataya gaya hai.
Panchwi aur aakhri baat karke main iss topic ko khatam karta hoon, jaisa ke Shahid Bhai ne bataya, hadith ke zariye ke Rasoolullah (ﷺ) ne jaadu ke baare mein detail nahi di, kyun nahi di? Jawab: kyun aap (ﷺ) nahi chahte the ke ummat me ye evil ya ye shar na phaile.
Aaj Musalman kya kar rahe hain? Hum to jaadu me doobe huwe hain, Aamilon ke paas ja ja kar apna paisa, apni izzat gawa rahe hain. To aise logon ke liye, chand ahadith hain:
Aap (ﷺ) se poocha gaya, kya jaadu se cure seek kar sakte hain, kya jaadu se shifa hasil kar sakte hain ya nahi? Aap (ﷺ) kaha ke jaadu shaitani amal hai.[19] Matlab iss se shifa nahi milegi. Period.
Aap (ﷺ) ne farmaya wo shaks hum me se nahi, jo ye teen kaam kare;
Acha ya Bura shagun ke Mantar parrhe ya parrhwaye
Kahin ya jyotish ka kaam kare ya aise logon ke paas jaye
Jaadu kare ya karwaye (yani aise logon ka istemal kare)[20]
Iska matlab ye hai ke, aise kaam karne wala Musalman nahi
Ye hadith Ruwayfah bin Thabit RA se marwi hai, aap (ﷺ) ne farmaya, aye Ruwayfah, mujhe lagta hai ke tum mere baad kaafi arsa zinda rahoge. Logon se kehna ke, jo koi apni daadhi me dheeti lagay, ya koi dori apne galay me pehne, ya taharat gobar se ya haddiyon se le, to Muhammad (ﷺ) ka uss se koi taaloq nahi.[21]
Zara yahan ruk kar hum sonche, ke hum kya kar rahe hain, kya musalam ummat jaadu, tone, taaveez, shagun, waghairah me nahi lagi huwi hai. To apne apne girehbaano me jhaank kare dekhlo aur agar ye saari cheezen kar rahe ho to chhorrh do, kyun ke jab banda musalman hi nahi rahega, aur ye sab cheezon me laga rahega to kya jaadu ka asar uss par nahi hoga?
Similarities with Surah Al-Fatiha
Surah Al-Fatiha aur Surah An-Nas ke beech me similarities hain, jaisa Al-Fatiha ka structure hai, waise hi Surah An-Nas ka structure hai. Surah Al Fatiha me humne kaha tha ke pehli teen aayat Allah SWT ke liye hai aur aakhri
teen aayaat band eke liye hai aur uss me dua hai. Ussi tarah Surah An-Nas me bhi pehli teen aayat me Allah ke naam hain aur aakhri teen aayat me Dua hai.
Ab aaiyye Surah An-Nas ki tarjuma aur tafseer par:
أعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيم
Main Allah se panah mangta hoon, Allah SWT ke protection me aata hoon,
shaintan se jisse pathar maar ke bhaga diya gaya hai.
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيم
Shuru Allah ke naam se jo taras kha kar faida pahunchane wala hai.
Vs No 1:
قُلْ أَعُوذُ بِرَبِّ النَّاسِ
Aye Nabi (ﷺ) aap keh dijiye; main panah maangta hoon Insanon ka paalne wala malik se, uss insano ke Rabb ke protection me aata hoon
To jo pehli ayat hai, iss me 4 lafz aye hain, Qul, Auzoo, Rabb aur An-Nas. To inn alfaaz me se hum Auzoo aur Rabb ki tafseer pichle dars mein sunn chuke hain. Qul ke maane, ye ek hukum hai, KEH DO, hukum ho raha hai, ye hukum Rasoolullah (ﷺ) ko ho raha hai ke aap (ﷺ) keh dijiye. Jo lafz hum ko samajhna hai wo An-Nas hai
An-NAS (The people) 2:8 ( ن و س ) النَّاسِ
Ye lafz ko samjhane ke liye aur 4 alfaz ko samjhane ki zaroorat hai jo insaan ke liye aye hain Quran me, waqt ki kami aur dars reschedule hone ki wajah se thode se details hi discuss karenge. Wo 4 alfaz hain;
Ins – Psychic man – the conscious self
Insaan – Biological Man
An-Nas – Social Man
Bashar – Information processing being
To baghair Ins aur Insaan ko samjhe, An-Nas ko poori taur par nahi samajh sakte, to sirf itna samajh le ke, Annaas : Social Man hain, jo Allah SWT ke ehkamat ko manta hai ya nahi manta.
Rabbin Nas – Social beings ka paalne wala malik, iss se panah maangne ka hukum ho raha hai
Surah Al-Fatiha me Rabbil Alameen aya tha, yahan par Rabbin Nas aya hai, dono Suraton ki pehli ayat me Rabb ka zikr hai
Vs No 2
مَلِكِ النَّاسِ
Logon ke, insaano ke real Badeshah ki (panah me aate hain)
Surah Al-Fatiha me Maalik (Owner) of the day of Judgement, Faisle ke din ka Maalik aya hai, wahan par parrhne waale Maliki Yaumid Deen bhi parrhte hain, King of the Day of Judgement aur wo bhi sahih hai.
Yahan Surah An-Nas me Milikin Nas aya hai, to dono Suraton me ye similarity hai
Iss ayat ke dono alfaz hum samajh chuke hain.
Vs No 3
إِلَٰهِ النَّاسِ
Logon ke Ilaha, Insaano ke God ki panah me aate hain.
Let us analyze the word: Ilaha.
ILAAHA (God) 2:133 ا ِلَهَ ( ا ل ه )
Surah Al-Fatiha ki tafseer me humne suna tha ke Ilaha ek designation hai Supreme head of the universe ka. Aur hamara iman ye hai ke Allah ke siway iss ohde par ya iss designation par Allah SWT ke siway koi aur nahi faiz ho sakta.
Quran me Allah SWT farmate hain ke, Agar 2 ya uss se zyada Ilaha hote to saari kayenaat me fasaad / war / jhagda ho jaata ye tai ya determine karne ke liye ke asli owner kaun hai, aur har ek ilaha jo uss ne create kiya hoga wo apne qabze me kar lega. To ek hi ilaha ho sakta hai aur wo Allah SWT hain. Humein aisa chaos to nahi nazar aata iss kayenaat me, on the contrary, humein to perfect order nazar aata hai, saari kayenaat me, jo iss baat ka saboot hai ke ek hi ilaha hai. Aur Allah SWT se hatt kar jo kuch bhi hai wo uss ka creation hai.
Quran me Allah SWT farmate hain ke, saari ki saari kayenaat ko Allah SWT ne Insaano ki khidmat ke liye laga diya hai. To Allah SWT ko chhorr kar kisi aur ki ibaadat karna aisa hi hai jaise ke hum apne ghulamo ki ibadat kar rahe hain, Malike Kainaat aur Khaliqe kainat ko chhorr kar.
Surah Al-Furqan me, Ilaha ke power ko bataya gaya, ke wo aisi shaksiyat hai jo, faida aur nuqsan pahuncha sakti hai, jo zindagi aur maut de sakti hai, aur jo marne ke baad uttha sakti hai, kaun hai jo aisa kar sakta hai, siway Allah SWT ke, iss liye: La ilaha illallah, Muhammadur Rasoolullah.
Vs. No. 4
مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ
Uss Wasswasse daalne wale ke shar se jo baar baar palat kar aata hai
Iss ayat ke alfaz hain: Wasswasa, Al-Khannas
Wasswasa – Bure khayalaat ka dil me aana, ye Shaitan ki taraf se hota hai
Al-Khannas ka matlab jo bure khayal ko dil me daale aur peeche hatt jaye. Baar baar aye aur aisa karta rahe.
Ek hadith me aata hai ke aap (ﷺ) ne farmaya har insaan ke saath ek farishta aur ek jinn lage huwe hain, farishta insaan ko neki ki taraf dawat deta hai (ye hamara zameer ya conscions hai), jinn jo hai wo insaan ko burai ki taraf dawat deta hai (ye hamara nafs hai). Kisi ne aap (ﷺ) se poocha ke kya aap (ﷺ) ke saath bhi ye mamela hai, to aap (ﷺ) ne farmaya ke mere saath bhi farishta aur jinn lage huwe hain, lekin Allah SWT ne meri madad ki, aur ab wo jinn mujhe achai ki hi targheeb deta hai.
Wasswase insaan ko aate hain, aur inn par koi pakkad nahi, aap (ﷺ) farmate hain ke maine Allah SWT se dua ki ke meri ummat ko wasswason par matt pakdiye aur Allah SWT ne aap (ﷺ) ki ye dua qabool Karli. Jab tak insaan unn wasswason par amal na kare, uss ko saza nahi hogi.
Wase hi, wasswason ki wajah se bure khayalaat aanay par saza nahi hai, lekin unn bure khayalat par amal karne se saza hogi. Ye Allah SWT ki bohot badi nemat hai.
Vs. No. 5
الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ
Jo logon key a insaano ke dilon me wasswase daalta hai.
Iss ayat ka lafz hai, Sudoor
Sudoor – Sudoor, Sadr ka plural hai, seena, dil.
Vs. No. 6
مِنَ الْجِنَّةِ وَالنَّاسِ
Jo Jinno me se ho ya Insaano me se ho
Iss ayat ke alfaz: Al-Jinn
Al-Jinn: Jo chhupa huwa ho, kisi cheez se dhak diya gaya ho – yani covered ho, Jannat uss baagh ko kehte hain jo jhaadon se aisa dhaka ho ke zameen na nazar aye. Quran aur Ahadith se humein pata chalta hai ke Jinn, bhi ek makhlooq hai, aur wo insaan ke saath wabasta hai.
To wasswase daalne waale, jinno me se bhi ho sakte hain aur insaano me se bhi.
[2] 'Uqba b. 'Amir reported: The Messenger of Allah (ﷺ) said to me: There have been sent down to me verses the like of which had never been seen before. They are the Mu'awwadhatain.
[8] Abu Sa'id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) used to seek protection against the evil of jinn and the evil eyes till Surat Al-Falaq and Surat An-Nas were revealed. After they were revealed, he took to them for seeking Allah's protection and left everything besides them. [At- Tirmidhi].
وعن أبي سعيد الخدري رضي الله عنه قال : كان رسول الله صلى الله عليه وسلم يتعوذ من الجان، وعين الإنسان، حتى نزلت المعوذتان، فلما نزلتا، أخذ بهما وترك ما سواهما .
((رواه الترمذي وقال :حديث حسن )).
Reference : Riyad as-Salihin 1015
In-book reference : Book 8, Hadith 25
https://sunnah.com/riyadussalihin:1015
[9] 'Abdullah bin Khubaib (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said to me, "Recite Surat Al-Ikhlas and Al-
Mu'awwidhatain (Surat Al-Falaq and Surat An-Nas) three times at dawn and dusk. It will suffice you in all respects." [Abu Dawud and At-Tirmidhi].
وعن عبد الله بن خُبيب -بضم الخاء المعجمة- رضي الله عنه قال: قال لي رسول الله صلى الله عليه وسلم: "اقرأ: قل هو الله أحد، والمعوذتين حين تمسي وحين تصبح، ثلاث مرات، تكفيك من كل شيء". رواه أبو داود والترمذي وقال حديث حسن صحيح .
[10] ‘Abd al-‘Aziz b. Juraij said he asked ‘A’isha what Qur’an passages God’s Messenger used when observing the witr and she replied: In the first rak'a he recited, “Glorify the name of your most high Lord,”1 in the second, “Say, O infidels,”2 and in the third, “Say, He is God, One,”3 and al-Mu‘awwidhatan.4
1. Al-Qur’an; 87
2. Al-Qur’an; 109
3. Al-Qur’an; 112
4. Al-Qur’an; 113-114
Tirmidhi and Abu Dawud transmitted it. Nasa’i transmitted it from ‘Abd ar-Rahman b. Abza, Ahmad from Ubayy b. Ka‘b, and Darimi from Ibn ‘Abbas, but the last two did not mention al-Mu'awwidhatan.
It was narrated from Uqbah bin Amr that: He asked the Prophet (ﷺ) about Al-Mua'awwidhatain. Uqbah said: "The Messenger of Allah (ﷺ) led us in praying Fajr and recited them."
أَخْبَرَنَا مُوسَى بْنُ حِزَامٍ التِّرْمِذِيُّ، وَهَارُونُ بْنُ عَبْدِ اللَّهِ، - وَاللَّفْظُ لَهُ - قَالاَ حَدَّثَنَا أَبُو أُسَامَةَ، قَالَ أَخْبَرَنِي سُفْيَانُ، عَنْ مُعَاوِيَةَ بْنِ صَالِحٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُبَيْرِ بْنِ نُفَيْرٍ، عَنْ أَبِيهِ، عَنْ عُقْبَةَ بْنِ عَامِرٍ، أَنَّهُ سَأَلَ النَّبِيَّ صلى الله عليه وسلم عَنِ الْمُعَوِّذَتَيْنِ قَالَ عُقْبَةُ فَأَمَّنَا بِهِمَا رَسُولُ اللَّهِ صلى الله عليه وسلم فِي صَلاَةِ الْفَجْرِ .
Grade: Sahih (Darussalam)
Reference : Sunan an-Nasa'i 952
In-book reference : Book 11, Hadith 77
English translation : Vol. 2, Book 11, Hadith 953
https://sunnah.com/nasai:952
It was narrated from 'Uqbah bin 'Amir that : He asked the Messenger of Allah (ﷺ) about Al-Mu'awwidhatain. 'Uqbah said: "The Messenger of Allah [SAW] recited them when he led us in Salah Al-Ghadah (As-Subh)."
أَخْبَرَنَا مُوسَى بْنُ حِزَامٍ التِّرْمِذِيُّ، قَالَ أَنْبَأَنَا أَبُو أُسَامَةَ، عَنْ سُفْيَانَ، عَنْ مُعَاوِيَةَ بْنِ صَالِحٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُبَيْرِ بْنِ نُفَيْرٍ، عَنْ أَبِيهِ، عَنْ عُقْبَةَ بْنِ عَامِرٍ، أَنَّهُ سَأَلَ رَسُولَ اللَّهِ صلى الله عليه وسلم عَنِ الْمُعَوِّذَتَيْنِ . قَالَ عُقْبَةُ فَأَمَّنَا رَسُولُ اللَّهِ صلى الله عليه وسلم بِهِمَا فِي صَلاَةِ الْغَدَاةِ .
Grade: Sahih (Darussalam)
Reference: Sunan an-Nasa'i 5434
In-book reference: Book 50, Hadith 7
English translation : Vol. 6, Book 50, Hadith 5436
Narrated Aisha, Ummul Mu'minin: AbdulAziz ibn Jurayj said: I asked Aisha, mother of the believers: With which (surah) the Messenger of Allah (ﷺ) used to observe witr? (She reported same as in the Hadith of Ubayy ibn Ka'b, No. 1418)
This version adds: In the third rak'ah he would recite: "Say, He is Allah, the One" (Surah 112), and "Say, I seek refuge in the Lord of daybreak" (Surah 113), and "Say, I seek refuge in the Lord of mankind" (Surah 114).
[11] It was narrated from 'Aishah that: whenever the Prophet (saas) went to bed, he would blow into his hands, recite Al-Mu'awwidhatain, then wipe his hands over his body.
حَدَّثَنَا أَبُو بَكْرٍ، حَدَّثَنَا يُونُسُ بْنُ مُحَمَّدٍ، وَسَعِيدُ بْنُ شُرَحْبِيلَ، أَنْبَأَنَا اللَّيْثُ بْنُ سَعْدٍ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَنَّ عُرْوَةَ بْنَ الزُّبَيْرِ، أَخْبَرَهُ عَنْ عَائِشَةَ، أَنَّ النَّبِيَّ ـ صلى الله عليه وسلم ـ كَانَ إِذَا أَخَذَ مَضْجَعَهُ نَفَثَ فِي يَدَيْهِ وَقَرَأَ بِالْمُعَوِّذَتَيْنِ وَمَسَحَ بِهِمَا جَسَدَهُ .
Grade: Sahih (Darussalam)
Reference : Sunan Ibn Majah 3875
In-book reference : Book 34, Hadith 49
English translation : Vol. 5, Book 34, Hadith 3875
[12] ‘Ali said: When God’s messenger was praying one night he placed his hand on the ground and was stung by a scorpion, so he struck it with his sandal and killed it. Then when he departed he said:
“God curse the scorpion! It does not leave alone one who is praying or anyone else, or a prophet or anyone else.”
He then called for salt and water, and putting it in a vessel he began to pour it over his finger where it had stung him and wipe it, seeking refuge in God by reciting the Mu’awwidhatan.
Baihaqi transmitted the two traditions in Shu’ab al-iman.
[13] Narrated ‘Aisha: "Whenever Muhammad became sick, he would recite Mu’awwidhatayn (Surat al-Falaq and Surat an-Nas) and then blow his breath over his body. When he became seriously ill, I used to recite (these two Suras) and rub his hands over his body hoping for its blessings. (Sahih al-Bukhari Vol.6 Bk.6 No.535) Narrated ‘Aisha: "Whenever Muhammad went to bed every night, he used to cup his hands together and blow over it after reciting Surat al-Ikhlas, Surat al-Falaq, and Surat an-Nas, and then rub his hands over whatever parts of his body he was able to rub, starting with his head, face, and front of his body. He used to do that three times. (Sahih al-Bukhari Vol.6 Bk.6 No.536)
Ibn Hajar quoted Ibn Sa’d from ‘Umar ibn al-Hakam, in a Mursal Hadeeth [i.e. a Hadeeth on the authority of some of the Taabi'oon (the generation that followed the Companions), with a chain of narrators that does not include a companion of the Prophet, sallallaahu ‘alayhi wasallam, and it is one of the categories of weak Ahadeeth]; who said:
“When the Prophet sallallaahu `alayhi wa sallam (may Allaah exalt his mention ) returned from al-Hudaybiyyah in the month of Thul-Hijjah and the month of al-Muharram started in the seventh year (of Hijrah), the Jewish leaders came to Labeed ibn Al-A’sam and he was an ally (joined together by an agreement or treaty) with the tribe of Beni Zurayq, and he was a magician, so they told him: “O Abu Al-A’sam! You are the best magician amongst us, and we have already cast a magic spell on Muhammad but we did not harm him with anything. We will give you a great reward if you cast a spell on him that will affect him severely; so they gave him three dinars. The narration of Abu Thamrah, reported by al-Isma’eeli, states that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) was affected (by magic) for forty days. Another narration by Wahb from Hishaam, reported by Ahmad, reads: “Six months”. These two narrations could be reconciled as follows: that six months was the period from the time when his sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) temperament started to change (due to the effect of magic), and forty days was the period when he was severely affected by it….” [End of quote]
These different narrations clarify the year in which magic occurred, and they also clarify its duration, which is forty days or six months.
We do not know of any particular verse or Surah (Chapter) that was revealed in that period. The effect of magic on the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) does not necessitate a shortage or an Islamic obstacle [that undermines the status or role of the Prophet], as this is one of the human symptoms and diseases that can happen to the Prophets and Messengers, may Allah exalt their mention. Also, this magic had no effect with regard to him conveying the message as highlighted by Ibn Hajar in his book Fath al-Baari, and others.
Indeed, Allah informed us in His Book about Moosa (Moses) may Allaah exalt his mention to whom Allah spoke, that when the magicians threw their ropes and sticks {And suddenly their ropes and staffs seemed to him from their magic that they were moving [like snakes].} [Quran 20:66]; but this did not affect Moosa may Allaah exalt his mention in conveying the message from his Lord.
[18] Al Quran, Surah Al-Hajj, Chapter 22: Verse 52
And We did not send before you, any messenger or prophet,
but when he desired (something) the devil put into his desire (some evil, as he
normally does with human beings). Therefore Allah (first) wipes off that which
the devil puts (into the desires of messengers and prophets and) then Allah
establishes His signs (Divine communication), Allah is Knowing, Wise,
The devil normally instigates evil into the desires of human beings. Allah (SWT) first wipes out these evil instigations from the desires of His messengers and then communicates His message. This information is being communicated because the learned may know that His message does not get mixed up with the evil instigations of the devil but remains pure. The evil instigations of the devil become a temptation only for those in whose hearts are diseases like, hypocrisy, polytheism, infidelity etc and whose hearts are hard i.e. they do not absorb the message of Allah (SWT).
[19] Jabir ibn Abdullah reported: The Messenger of Allah, peace and blessings be upon him, was asked about seeking a cure from magic (al-nushrah). The Prophet said, “They are among the works of Satan.”
المحدث الألباني خلاصة حكم المحدث إسناده صحيح في السلسلة الصحيحة
[20] ‘Imran ibn Husayn reported: The Messenger of Allah, peace and blessings be upon him, said, “He is not one of us who reads omens or has them read for him, or who performs soothsaying or has it performed for him, or who practices magic or has it practiced for him.”
Source: Musnad al-Bazzār 3578
Grade: Sahih li ghayrihi (authentic due to external evidence) according to Al-Albani
المحدث الألباني خلاصة حكم المحدث صحيح بمجموع طرقه في السلسلة الصحيحة
[21] Ruwayfah ibn Thabit reported: The Messenger of Allah, peace and blessings be upon him, said, “O Ruwayfah, perhaps you will live for a long time after me. Tell the people that whoever ties knots in his beard, or hangs a string around his neck, or cleans himself with dung or bones, then Muhammad has disavowed him.”
