Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Aaj Ramadan ki 15wi tareekh hai aur ye 1446 Hijri chal rahi hai, ba-Mutabiq 15 March 2025 aur aaj ke dars ka mauzoo Ramadan aur Koshish hai.
Zara ghaur kariye ke, ye poore ka poora mahina hume koshish hi karna hai;
Khana kum khaane ki koshish, din ke auqaat me khana na khaane ki koshish,
Pyaas ko bardasht karne ki koshish,
Nek amaal karne ki koshish,
Hamari roz marra ki zindagi me jin cheezon ki aadat hume hai, unn ko na karne ki koshish, jaise;
Jhoot na bolna, balke iss se zyada sach bolne ki koshish,
Chughli na karna,
Cigarette se door rehna,
Jo log chai aur coffee ke aadi hain, wo to subah utth hi nahi sakte,
Imaandaari se kaam karna,
Inn tamam mushkil kaamo me koshish karne ki training ka mahina hai Ramadan.
Phir Ramadan ke mahine me,
Fajr se pehle utth kar sehri karna, duniya bhar me majority musalman sehri ke waqt nahi utth rahe hain, jis ke baare me Rasoolullah (صلى الله عليه وسلم) ne famaya ke, iss waqt khane me barakat hai,
Phir uss ke baad fajr ka intezaar karna,
Namazein waqt par ada karna,
Iftar karna,
Taraweeh ya qiyamul lail parrhna,
Quran zyada se zyada parrhne ki koshish,
Har buri cheez se parhez ki koshish,
Sadaqa dene me kasrat,
Lailatul Qadr ki talash me koshish,
Rasoolullah (صلى الله عليه وسلم) Ramadan shuru hote hi, apni kamar kas kar ibadaat me koshish karte thay, aur ye tamam koshishen jihad-e-akbar me se hain.
Jihad-e-akbar kya hai?
Apni nafs ke sath jihad karna, yani apne aap ko sudhaarne ki koshish karna,
Lekin, seerat me hum dekhte hain ke, shuru se hi Rasoolullah (صلى الله عليه وسلم) ki zindagi koshishon se bhari huwi hai, jab aap (صلى الله عليه وسلم) 40 baras ki umar ko pahunche to aap (صلى الله عليه وسلم) chahte ke wo akele rahen aur jo halat duniya ke uss waqt thay, unn se mutasir ho kar aap (صلى الله عليه وسلم) apna waqt ghaur-o-fikr me guzaarte aur khaas taur par Maah-e-Ramadan me aap ghaar-e-Hira me guzaarte,
Teen saal tak yehi mamela raha jis ke baad peer ke din, Ramadan ke mahine ki ek raat wahi ka nuzool hota hai, tafseel hum seerat-e-nabawi (صلى الله عليه وسلم) me hum sunn chuke hain, Sheikh Safiur Rahman al-Mubarakpoori apni kitab ar-Raheeq al-Makhtoum me likhte hain ke, 21 Ramadan ki wo raat thi, jab pehli wahi nazil huwi,[1]
Phir jab musalmano par zulm itna badh gaya aur uss saal Rajab ke mahine me pehli hijrat huwi, uss ke baad Ramadan ke mahine me, Masjid-e-Haram me aap (صلى الله عليه وسلم) dakhil huwe aur aap ne Surah an-Najm ki ayaat tilawat karna shuru kiya, wahan baitthe Sardaraan-e-Quraish, pehli baar Quran ki ayaat itne saaf taur par sunn rahe thay, ye itna achanak huwa aur Quran ke alfaaz ki khoobsoorati ne unn ko apni giraft me le liya, jo log Quran ki talawat ke dauran uss ko na sunne ke liye, pukaara karte thay, wo ab hairat me unn alfaaz ko ghaur se sunne lagay, aur jab aap (صلى الله عليه وسلم) ne aakhri ayat ko ye keh kar khatam kiya, “To Allah ke aagay sajdah karo aur ussi ki ibadat karo” to wo anjaane me aur alfaz ke jakad me sajde me girr jaate hain.[2]
Phir wo Ramadan hi ka mahina tha, jab aap (صلى الله عليه وسلم) ke chacha Abu Talib apni aakhri saanse le rahe thay, aur aap (صلى الله عليه وسلم) ne apni poori koshish ki ke wo kalima tayyaba parrh le, lekin, Abu Talib ke sath wahan baitthe Abu Jahl aur Quraish ke sardar unn se keh rahe thay ke, ab kya aakhri waqt tum apne baap dada ke deen ko chhorrh do gay? To Abu Talib ne kaha ke, Main apne baap Abdul Muttalib ke deen par qayem hoon. Iss par Rasoolullah (صلى الله عليه وسلم) kehte hain ke, main Allah se aap ke liye maghfirat mangta rahoonga,[3] to Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne ye ayaat nazil ki “Nabi (صلى الله عليه وسلم) aur ahl-e-iman ko ye zeba nahi deta ke wo mushrikeen ke liye maghfirat ki dua kare, goya ke wo qarabat-daar hi kyun na hon, jab ke unn par wazeh ho chuka hai ke wo log jahannami hain.”[4]
Rasoolullah (صلى الله عليه وسلم) ki Madina Hijrat ke baad, Makkah me jo musalmaan reh gaye thay, aur kisi wajah se hijrat nahi kar paye, unn par Quraish zulm dhaye ja rahe thay. Aur Madina ke kuch mufsid log, Quraish ko uksaa rahe thay ke, Madina par hamla kare aur Musalmano ka aur Rasoolullah (صلى الله عليه وسلم) ka khatema kar de.
Aap (صلى الله عليه وسلم) ki zindagi ko khatra lahaq tha, aur kuch sahaba aa kar aap ke ghar ke bahar pehra dene lagay, issi dauran wahi nazil hoti hai aur inn alfaaz me jung karne ki Musalmano ko ijazat di jaati hai.[5] “Jin logon se jung ki ja rahi hai, unhe bhi jung karne ki ijazat di gayee, kyun ke, wo mazloom hain aur yaqeenan Allah unn ki madad par qadir hai”[6]
Iss ke chalte Musalmano ne apne aap ko tayyar karna shuru kiya, sab se pehle unn qareebi qabeelon se muaheday kiye, jo syria yani shaam ke tijarati raaste me thay, takay uss raaste par apna control qayem kare.
Pehli Hijri ke Ramadan me, aap (صلى الله عليه وسلم) ne ek fauji dasta bheja jo Quraish ke khaafle ko rokay, dono firqay ek doosre ke saamne aate hain lekin wahan koi jung nahi hoti hai.
Phir 2 Hijri me, Shawwal ke mahine me, Abu Sufyan ka khafila wahan se guzra, jis ko rokne ke liye aap (صلى الله عليه وسلم) ne ek aur dasta bheja, teer chalaye gaye lekin koi jung nahi hoti hai. Ye khafila Syria ki taraf rawana ho jaata hai.
Aise hi aur bhi daste aap (صلى الله عليه وسلم) ne bheje aur kisi me aap ne khud hissa liya.[7]
Phir 2 Hijri me hi, Abu Sufyan ka karwan Syria se wapas ho raha tha, aur app (صلى الله عليه وسلم) ko jasooson ke zariye Ramadan ke mahine me khabar milti hai ke, wo khafila ab wapas aa raha hai, uss par hamla karne ki niyyat se aap (صلى الله عليه وسلم) Badr ke muqaam ki taraf rawana hote hain, aur din me garmi zyada hone ki wajah se aap (صلى الله عليه وسلم) ne sahaba (رضي الله عنهم) ko roza khol dene ka hukum diya.
Badr ka muqaam uss zamane me mash’hoor tha aur jahan karwaan ruka karte thay, paani ke liye. Aap (صلى الله عليه وسلم) badr ke muqaam par Abu Sufiyan ke karwaan se pehle pahunchte hain aur wahan se pata chalta hai ke, karwan bas pahunchne wala hai, to aap (صلى الله عليه وسلم) Badr ke north me karwan ko intercept karne ka plan banate hain aur wahan apna padao daalte hain.
Lekin Abu Sufiyan ko qadsha hota hai ke, jo Musalmaan Syria jaate waqt hamla karne ki koshish kare thay, wo phir se hamla kar sakte hain, to wo apne karwan ko Badr ke thoda bahar rok kar, khud moina karne Badr aa kar wahan ke sardar se milte hain, jaise hi unhe pata chalta hai ke, do sawar wahan paani peene aaye thay, wo pata lagate hain ke, wo log Rasoolullah (صلى الله عليه وسلم) ke log thay, aur fauri karwan ko le kar Makkah ki taraf doosre raaste se rawana ho jaate hain aur sath hi, Quraish ko ittela dete hain ke, karwan khatre me hai.
Phir jaise hi, karwan khatre se bahar ho jata hai, Abu Sufiyan doosra paighaam bhejte hain, lekin Quraish ke log jo apni fauj le kar nikal aaye thay, wo doosra paigham milne ka bawajood wapas nahi hote, aur musalmano par hamla karne ke liye Badr ki taraf aagay badh jaate hain.
Rasoolullah (صلى الله عليه وسلم) ko pata chalta hai ke, karwan faraar ho gaya hai aur Quraish ki fauj Badr ki taraf aa rahi hai, aur aap (صلى الله عليه وسلم) iss ki tayyari me lag jaate hain aur apna camp north se hatta kar south ki taraf yani junoob me shift kar dete hain aur Badr ke kuwon par qabza kar lete hain, takay jab Quraish ki fauj aaye to unhe paani na mile.
17 Ramadan ke din Quraish ki fauj Badr pahunchti hai jis ki tedad 900 aur 1000 ke beech hoti hai aur Musalmano ki fauj 300 ke aas paas hoti hai, ek din pehle se hi aap (صلى الله عليه وسلم) apni fauj ko organize karte hain,
Fauj ko iss tarah khada karte hain ke, badr ke kuwin unn ke peechhe hote hain aur subah ki suraj ki kirane fauj ki aankhon me na chubhe, iss ka khayal karte hain,
Aur unhe hukum dete hain ke, apni saff se bahar matt niklo aur ladai jab tak shuru matt karo jab tak ke main hukum na doon,
Teeron ko zaya matt karo, jab ke dushman unn teeron ki range se bahar ho,
Teeron ko ussi waqt chalao jab dushman teer ki range me ho,
Jab dushman qareeb aaye to pehle patthar pheko, uss ke baad neze se hamla karo, uss ke baad talwar se waar karo,
Phir aap (صلى الله عليه وسلم) ne farmaya ke, Allah Ta’ala ne har muamele me acha salook karne ka hukum diya hai, lehaza qatal karte waqt bhi ache tareeqe se qatl karo, matlab ye ke iss me bhi hadd se bahar na niklo,
Ghair zaroori taur par qatal ke waqt torture na karo, aur Auraton aur bachhon ko qatal karna aur dusham ke unn logon ka qatal karna jo ladai me shamil nahi, jaise bawarchi ya koi qadim waghairah mana hai,
Quran ke zariye, Rasoolullah (صلى الله عليه وسلم) ko hukum milta hai ke dushman ke har jodh ya joint par maaro, iss ka maqsad dushman ko aagay ladhne ke qabil na chhorrhna tha, na ke uss ka qatl karna, iss se insaan ki zindagi ki ahmiyat ki qadar ka pata chalta hai,
Jung me ja kar dushman ka qatl na karne ki koshish, lekin sath me dushman ko ladhne ke qabil na chhorrhna maqsad tha,
Rasoolullah (صلى الله عليه وسلم), Allah se dua karne me lag jaate hain aur Allah ki madad aati hai, farishte nazil hote hain aur dushman ke tamam sardar maare jaate hain aur Musalmano ki fatah hoti hai.[8]
Iss ke baad 3 Hijri me Jung-e-Uhad hoti hai aur phir 5 Hijri me, Jung-e-Khandaq Shawwal ke mahine me huwi, iss ka matlab hai ke, Maah-e-Ramadan me khandaq ki khudai chal rahi thi,[9] to jung ki tayyari me sakht koshish huwi jis ke baad jung huwi aur Musalmano ko Allah ne fatah ata ki.
Jung-e-Khandaq ke baad bhi bohot saari jungein aur ghazawaat huwe, 6 Hijri ke Ramadan me, aap (صلى الله عليه وسلم) ne Abu Bakr (رضي الله عنه) ke saath ek fauj Wadi-e-Qurra ko bheja kyun ke, Banu Fazara qabile ki ek shaakh ke logon ne aap (صلى الله عليه وسلم) ko dhoke se qatl karne ka program banaya tha, 30 ghodh-sawar jo iss kaam ke liye muqarrar kiye gaye thay, wo sab iss hamle me maare gaye,[10]
Jungon ka silsila chalta raha aur 7 Hijri ke Ramadan me, aap (صلى الله عليه وسلم) ne 130 faujiyon ka ek dasta bheja Bani Awal aur Bani Abd bin Thalabah ke qabilon ki taraf, iss jung me Osama bin Zaid (رضي الله عنه) ne ek kafir ka qatl kiya uss ke kalima parrhne ke baad, iss baat ki khabar jab Rasoolullah (صلى الله عليه وسلم) tak pahunchi to aap ne farmaya ke, kya tum uss ka dil cheer kar dekhoge ke, wo sach bol raha hai ya jhoott?[11]
Phir 8 Hijri ke Ramadan me, aap (صلى الله عليه وسلم) ne 10,000 ki fauj ke saath Makkah ki taraf nikle aur kisi ko nahi bataya ke aap Makkah ki taraf ja rahe hain, ye ek qism ka new blackout tha, warna log baat karte hain aur khabar dushman tak pahunch jaati hai, al-Juhfa ke muqaam par jab aap (صلى الله عليه وسلم) ka lashkar pahuncha to wahan aap ke chacha al-Abbas (رضي الله عنه) aur unn ke ghar walay aap se aa kar mile aur lashkar me shamil ho gaye, phir Abwa ke muqaam par Abu Sufiyan aur Abdullah bin Umayyah jo abhi tak islam qubool nahi kiye thay, aa kar Musalmano se milte hain.
Jab Rasoolullah (صلى الله عليه وسلم) ka lashkar al-Qadeed ke muqaam par pahucha to aap ne unhe hukum diya ke roza khol do, aur Abu Sufiyan aur al-Abbas (رضي الله عنه) aa kar aap (صلى الله عليه وسلم) se milte hain aur Abu Sufiyan Islam qubool kar lete hain.
Makkah me dakhele ke liye fauj ko teen hisson me batta jata hai, seedhay haath wali fauj ki qiyadat Khalid ibn Waleed (رضي الله عنه) kar rahe thay jo Makkah me nichle hisse se dakhil huwe, Zubair ibn al-Awwam (رضي الله عنه) baye hath ki fauj ke zimmadar thay wo Makkah me ooper ke hisse se dakhil huwe, aur Abu Ubadah (رضي الله عنه) baqi ki fauj ke qaid thay, wo Makkah ke ek side se dakhil huwe aur sab ko ye hukum de diya gaya tha ke, kisi ka qatl nahi karna hai siway hamla hone ki surat me apne bachao ke liye, yani self-defence me qatl kar sakte hain.
Musalman peacefully Makkah me dakhil hote hain, siway ek chotti si jhadap ke jo Khalid ibn Waleed (رضي الله عنه) ki fauj par hamla huwa, jisay khatam kar diya gaya.
Makkah me pahunch kar fauj ne aap (صلى الله عليه وسلم) ke liye ek khaymah tayyar kiya aur aap (صلى الله عليه وسلم) tashreef laye aur wahan shukrane ki namaz parrhi, kyun ke, ek peaceful aur azeem fatah Allah ne aap (صلى الله عليه وسلم) ko ata ki thi. Uss ke baad aap Kabatullah ki taraf rawana hote hain aur wahan jo 360 buth rakhe thay unn se Kabatullah ko paak karte hain, tawaf karte hain aur Qutba dete hain.
Logon ko aam maafi dedi jati hai, aur Fatah Makkah history ki pehli jung thi, jis me fateh qatl-e-aam nahi kiya, aur ek ke baad ek log aap (صلى الله عليه وسلم) ke paas aa kar islam qubool karne lagte hain. Ye aisi victory thi, jo dushman ke dilon ko jeet li.[12]
Phir kuch din baad Ramadan hi ke mahine me, aap (صلى الله عليه وسلم) ne Makkah me rehte huwe, Khalid bin Waleed (رضي الله عنه) ko Nakhlah ke muqaam par bheja jahan al-Uzza ka mandir tha, wahan ja kar wo uss mandir ko khatam kar dete hain, wapasi par aap (صلى الله عليه وسلم) unn se poochhte hain ke, kya unhone wahan kuch dekha, to unhone jawab diya ke nahi, to aap (صلى الله عليه وسلم) unhe wapas Nakhlah bhejte hain aur kehte hain ke al-Uzza ko tum ne nahi khatam kiya, wo wapas jaate hain aur wahan ek kaali aurat ko paate hain, jo nangi thi aur jiss ke baal ukhde huwe thay, Khalid (رضي الله عنه) uss ka qatl karte hain aur wapas aate hain.
Ek aur fauji dasta aap (صلى الله عليه وسلم) Ramadan hi ke mahine me bhejte hain Suwa ke butth ko khatam karne ke liye, iss kaam ke liye Amr ibn Aas (رضي الله عنه) ko bhejte hain, wo uss butth ko khatam kar ke wapas aate hain,
Manat ke butth ko khatam karne ke liye, aap (صلى الله عليه وسلم) al-Mashallal ke muqaam par ek dasta bhejte hain, yahan bhi ek nangi aurat jis ke bikhre huwe baal thay, cheekhte huwe aati hai, jis ka Sad bin Zaid al-Ash’hali (رضي الله عنه) qatl kar dete hain.[13]
Fatah Makkah ke baad, Ghazwa Hunain, phir Ghazwa Ta’if hota hai uss ke baad aap (صلى الله عليه وسلم) Madina wapas aa jaate hain.
Ab Rumiyon ki taraf se Musalmano ko chheda ja raha tha, to aap (صلى الله عليه وسلم) Ghazwa-e-Tabuk par rawana huwe, ab tak ka sab se bada 30,000 ka lashkar le kar, 9 Hijri ke Rajab ke mahine me,[14] Tabuk pahunch kar aap (صلى الله عليه وسلم) intezaar karte rahe lekin dushman ladne ke liye nahi ata, 50 din ke baad aap (صلى الله عليه وسلم) Madina wapas hote hain Ramadan ke mahine me.[15]
Ye aap (صلى الله عليه وسلم) ki Zindagi ka aakhri ghazwa tha, to dekhte chaliye ke kis tarah aap (صلى الله عليه وسلم) ne sakht koshish ki.
Tabuk se wapasi par, Ramadan hi ke mahine me Taif se Thaqif Qabile ka ek delegation Rasoolullah (صلى الله عليه وسلم) se milne ke liye ata hai, aur wo koshish karte hain ke, Islam na qubool kare aur wo chahte hain ke aap (صلى الله عليه وسلم) unn se wada kare ke, al-Laat ka buth wo nahi khatam karenge, unn ke sharait ko Rasoolullah (صلى الله عليه وسلم) nahi maante aur wo apas me mashwara kar ke, Islam qubool kar lete hain, lekin unn ki shart ye thi ke, al-Laat ke buth ka khatema Rasoolullah (صلى الله عليه وسلم) hi karwayenge aur Thaqif ka qabila nahi, jis par aap (صلى الله عليه وسلم) razi ho jaate hain.[16]
10 Hijri ke Ramadan me, Rasoolullah (صلى الله عليه وسلم) bees-20 din itikaaf karte hain, aur Jibraeel (عَلَيْهِ ٱلسَّلَام) Quran ke do daur karte hain.[17] Ye ishara tha ke, ab aap (صلى الله عليه وسلم) ka mission khatam par hai.
Iss ke baad aap (صلى الله عليه وسلم) hajjatul wada par jaate hain, aur waha se Madina wapasi par Rasoolullah (صلى الله عليه وسلم) ki tabiyat bigadhti hai aur teen mahine baad aap (صلى الله عليه وسلم) ka inteqaal 11 hijri me hota hai.
To ye thay chand points Ramadan aur Koshish ke mutalleq, aap (صلى الله عليه وسلم) ki zindagi koshishon se bhari huwi thi, to ye hume himmat aur hosla dena chahiye, koshish karne ke liye, apni zindagi ke har mamele me koshish kare aur Ramadan ka mahina koshish karne ki training deta hai.
Iss ka bhar poor faida utthaye aur sunnat-e-rasool (صلى الله عليه وسلم) par amal karte huwe koshish karne ki training le aur apni zindagi ko kamiyab banaye.
Wa aqirud dawana anil hamdulillahi Rabbil Alameen
Was Salaatu, was salaamu ala Rasoolullahi (صلى الله عليه وسلم) wa ala aalihi wa barik wa sallim
It is stated in the Holy Quran: "Allah certainly holds together the skies and the earth lest they get separated..."[1]
According to science this holding together of the heavenly bodies is due to the natural force of gravitation acting between them. It is further stated in the Holy Quran:
"...and certainly in them (i.e. the rocks) are those which fall down due to the fear of Allah (Khashyatillah)"[2]
We know that rocks fall down due to the force of gravity of the earth. In view of this, is the universal force of gravitation due to the universal fear of Allah (SWT)?
Consciousness counteracts the force of gravity. We are able to stand or walk against the force of gravity of the earth only when we are alire and awake i.e. conscious, the moment we lose consciousness we succumb to the force of gravity of the earth and fall down. The force of gravity is implosive, centripetal acting towards a common center, therefore consciousness which counteracts gravity might be explosive, centrifugal, acting in directions away from a common center.
Is this common center the ''Arsh'' meaning ''The Throne'' referred to in Chapter 21, Verse 22?
Is the fear of Allah (SWT) in the form of the universal force of gravitation counter acted by His own universal consciousness maintaining the observed balance in the universe?
Will the universe come to an end the moment this balance is disturbed by Allah (SWT) Himself?
Ponder over the verses of the Quran!!!
This article was first published in 30 September 2011, republishing it from our archives.
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 humne, Surah al-Fatiha ki tafseer ka aathwa aur aakhri hissa suna, aur aaj hum Surah al-Baqarah ka introduction aur chand ayaat ki tafseer sunenge;
Introduction
Surah al-Baqarah Quran ki doosri Surat hai. Iss surah ka naam Surah al-Baqarah (The Cow) iss liye parrh gaya kyun ke, iss surat ki 67 se 73 ayaat me Bani Israeel ka ek waqiya darj hai, jis me Gaaye ka zikr hai. Maulana Maududi apni tafseer me likhte hain ke, Surah al-Baqarah ko al-Baqarah hi kehna chahiye, kyun ke, ye title poore surah ke subjects ko represent nahi kar raha hai, balke ek qisse ki wajah se iss ka naam al-Baqarah parrh gaya hai.[1]
Ek lambi hadith ka yehi mazmoon hai, kisi ne kaha ke Surah al-Baqarah nahi kehna chahiye, balke ye kehna chahiye ke, wo surah jiss me al-Baqarah ka zikr hai. Lekin iss hadith se pata chalta hai ke, Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) iss ko Surah al-Baqarah ke naam se hi refer karte the.[2]
Ab Surah al-Baqarah ki fazeelat ke mutalliq, kuch ahadith hai ke;
Abu Bakr as-Siddeeq (رَضِيَ ٱللَّٰهُ عَنْه), Fajr ki namaz me dono rakaton me Surah al-Baqarah hi parrhi.[3]
Surah al-Baqarah tilawat karne me kitni der lagti hai?
Aram Aram se parrhenge to 3 se 3.5 ghante,
Sheikh Mishary Rashid ki tilawat YouTube par hai, 2 ghante,
Sheikh Maher al-Muaiqly ki tilawat Youtube par hai, 1:45 ghante,
Ye shuyookh jo parrh rahe hain, samajh me bhi aa raha hai,
Sheikh Sudais ki 3 ghante ki qirat ki speed bada kar 59 mins me bhi Surah al-Baqarah Youtube par hai, iss me kuch samajh me nahi aa raha ke kya parrha ja raha hai.
To iss hadith ka ye matlab nahi ke poora surah al-Baqarah do rakaton me parrh liya gaya, iss ka matlab ho sakta hai ke dono rakat me Surah al-Baqarah ka kuch hissa tilawat kiya gaya, kyun ke, Fajr ki azan ke baad se Tulu-e-Aftab, yani Sunrise tak itna time nahi hota ke Surah al-Baqarah complete tilawat kiya jaye.
Rasoolullah (صلى الله عليه وسلم) aur Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) tahajjud ki namaz me Surah al-Baqarah, Surah aal-e-Imran waghairah tilawat kiya karte the, lekin ye namaz kaafi lambi hoti thi, jaisa ke iss hadith me aya hai.
Abu Dawood ki ek Hadith me hai ke, ek waqt aap (صلى الله عليه وسلم) namaz ke liye khade huwe aur pehli rakat me Surah al-Baqarah tilawat kiya,
jab bhi aap (صلى الله عليه وسلم) uss ayat par aate jo Allah ki rahmat ki baat karti hai, to aap (صلى الله عليه وسلم) waha ruk kar dua karte, aur
jab bhi aap (صلى الله عليه وسلم) uss ayat par pahunchte jo Allah ke azab ki baat karti hai, to aap (صلى الله عليه وسلم) waha ruk kar Allah ki panah maangte,
Phir aap (صلى الله عليه وسلم) ne lamba ruku kiya, jitna ke aap ka qiyam tha (jis me Surah al-Baqarah tilawat ki thi)
Aur ruku me aap (صلى الله عليه وسلم) ne kaha, “Subhana zil jabarooti wal malakooti wal kibriyaa’i wal azamati”
Phir aap (صلى الله عليه وسلم) ne sajda kiya aur wo utna hi lamba tha, jitna ke aap ka qiyam,
Phir aap (صلى الله عليه وسلم) doosri rakat me khade huwe aur Surah aal-e-Imran tilawat ki aur phir ek ke baad ek kayee doosre Suratein parrhi.[4]
Rasoolullah (صلى الله عليه وسلم) ki ye namaz report karne wale sahabi Muadh (رَضِيَ ٱللَّٰهُ عَنْه) hain, jinhone apne qabile jaa kar logon ko jama kiya aur aisi hi lambi namaz parrhayee,
Iss ki khabar aap (صلى الله عليه وسلم) ko huwi to aap ne Muadh (رَضِيَ ٱللَّٰهُ عَنْه) ko logon ko takleef me daalne se mana kiya.
Muslim ki ek hadith me aya hai ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya, apne gharon ko qabistan na bana lo, Shaitan uss ghar se door bhaagta hai, jahan Surah al-Baqarah parrha jata hai.[5]
Muslim ki ek aur hadith me aya hai ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Quran parrha karo, kyun ke, ye Shifa’at karega Roz-e-Mehshare me.
Aur Surah al-Baqarah aur Aal-e-Imran parrho, jo do chamakne wali Surataein hain, wo Qiyamat ke din, do badalon ki tarah ya do saye ki tarah ya do parindon ke jhund ki tarah saya bhi dengi aur Allah se shifa’at bhi karengi unn logon ke liye jo inhe parrhte thay,
Phir aap (صلى الله عليه وسلم) ne farmaya ke, Surah al-Baqarah ko parrhne wale ko Barkatein milti hain aur jo iss ko chhorrh deta hai to uss ko Hasratein milti hain, wo regret karenge ke Surah al-Baqarah kyun nahi parrhi, aur jo kahel hain wo iss ko nahi parrh paate.[6]
Muslim ki ek aur hadith me aya hai ke, Qiyamat ke din Quran ko aur uss par jo amal karte thay, unn ko laya jayega, aur Surah al-Baqarah aur Surah aal-e-Imran unn ke aagay aagay chal rahe honge, unn par amal karne walon ke haq me behas karte huwe.[7]
Issi liye iss baat me koi shak nahi ke, Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne salon laga diye, iss surat ko parrhne, samajhne aur amal karne me.
Mufti Shafi Sahab apni tafseer me, Qurtubi ke hawale se likhte hain ke, Umar (رَضِيَ ٱللَّٰهُ عَنْهُم) ne barah saal lagay Surah al-Baqarah ko yaad karne aur uss par ghaur-o-fikr karne.[8]
Ek hadith me ata hai ke, Ibn Umar Surah al-Baqarah par aath saath lagaye, usay parrhne, samajhne, yaad karne ke liye.[9]
Ek Muttafiq alaih hadith me aya hai ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya, jo koi Surah al-Baqarah ki aakhri do ayaat raat ko tilawat karega, wo uss ke liye kaafi hain.[10] Issi silsile me, Tirmishi ki ek hadith me aya hai ke, jis kisi ghar me teen din tak Surah al-Baqarah ki aakhri do ayaat parrhi jaati hai, koi shaitan uss ghar ke qareeb nahi aa sakta.[11]
Darimi, al-Mustadrak al-Hakim, Sahih Ibn Hibban, waghairah me hai ke, aap (صلى الله عليه وسلم) ne farmaya ke, har cheez ka hump hota hai, kuhan ya kub hota hai, aur Quran ka hump, Surah al-Baqarah hai.[12]
Muslim ki ek hadith me, Amma Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) farmati hai ke, jab Surah al-Baqarah ki aakhri ayaat nazil huwi (jo sood aur sharab ki hurmat ki ayaat thi), to aap (صلى الله عليه وسلم) ne bahar ja kar logon ko sunaya, phir aap (صلى الله عليه وسلم) ne unhe hukum diya ke sharab ka karobar aaj se haram hai.[13]
Iss hadith se pata chalta hai ke, sharab ki hurmat pehle se thi, Musalman sharab pi nahi rahe the, lekin bech rahe the,
Jab Surah al-Baqarah me Sharab ki hurmat ki ayaat nazil ho gayee, to aap (صلى الله عليه وسلم) ka iss karobar ko haram kar dene ki wajah se, Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne jitni sharab unn ke paas thi wo saari ki saari undayl di, baha di,[14] Anas bin Malik kehte hain ke sharab Madina ki galiyon me bahne lagi.[15][16]
Jami at-Tirmidhi me ek lambi hadith me, Rasoolullah (صلى الله عليه وسلم) ne ek fauji dasta bheja, aur uss daste ke har shaks se aap (صلى الله عليه وسلم) ne sawal kiya ke tum, Quran kitna jaante ho,
har ek ne jitni Quran aati thi wo aap (صلى الله عليه وسلم) ko bata diya,
ek nau-jawan se bhi aap (صلى الله عليه وسلم) ne yehi sawal kiya, to unhone Suraton ke naam lene shuru kiye, aur kaha ke main Surah al-Baqarah bhi jaanta hoon.
Aap (صلى الله عليه وسلم) ne uss nau-jawan Sahabi (رَضِيَ ٱللَّٰهُ عَنْه) ko, Surah al-Baqarah yaad hone ki bina par - uss fauji daste ka kamaandaar bana diya,
Iss hadith se ilm ki fazilat maloom hoti hai ke, aap (صلى الله عليه وسلم) ne unn Sahaba ko tarjeeh di, jo Quran zyada jaante the.
Shuhada ko dafnaate waqt bhi, aap (صلى الله عليه وسلم) ka yehi amal raha, uss Sahabi ko pehle dafnaya, jo Quran zyada jaante the.
Phir aap (صلى الله عليه وسلم) ne kaha ke, jo shaks Quran ko yaad kare aur uss ko nawafil me parrhe, uss ki misal ek mishk se bhare thailay ki tarah hai, jis ki khushboo chaaron taraf hawa bharti hai…[17]
Jibrail (عَلَيْهِ ٱلسَّلَام), Rasoolullah (صلى الله عليه وسلم) ke saath baitthe the ke, aasmaan se kadakne ki awaz aayee, unhone sar uttha kar ooper dekha aur kaha ke, ye aasmaan ka darwaza hai jo aaj khola gaya aur aaj se pehle nahi khula,
Aur jab ek farishta uss darwaze se nazil huwa, to Jibrail (عَلَيْهِ ٱلسَّلَام) ne kaha, ke ye ek farishta hai jo aaj se pehle nazil nahi huwa hai,
Wo farishta aya aur uss ne salam kiya aur kaha, aap ko ata karda do nooron ki khushi manaiyye, jo aap (صلى الله عليه وسلم) se pehle kisi nabi ko nahi di gayee,
Ek hai Surah al-Fatiha, aur
Doosri hai Surah al-Baqarah ki aakhri do ayaat
Inn dono me se, kabhi koi harf tilawat nahi karoge, jis ka inaam aap ko na diya jayega.[18]
Allah (سُبْحَانَهُ وَتَعَالَى) ke azeem naam, agar uss naam se pukara jaye to wo jawab deta hai, wo teen Suraton me hai;
Ye Surah Makkah se Madina hijrat karne ke baad nazil hona shuru huwa, iss ki kuch ayaat Makkah me nazil huwi, aakhri hajj - jiss me aap (صلى الله عليه وسلم) bhi maujood the, uss ke dauran.
Ye Surah, Quran ka sab se lamba surah hai, aur ye Madina ke daur ka sab se pehla surah hai, iss ki alag alag ayaat, alag alag mauqon par nazil huwi, aur iss ke nuzool ka waqt sab se lamba hai, yahan tak ke, jo Riba, Sood se mutalliq jo ayaat hain wo, aap (صلى الله عليه وسلم) ki zindagi ke aakhri dino me nazil huwi.[21]
Surah ka pas-manzar aur maqsad (Background of Surah and its Purpose)
Ye daur shuru karne se pehle, hum aakhri dus suraton ki tafseer sunn chuke hain, jo aksar o beshtar Makki suratein thi, aur unn suraton ka pas-manzar ya maqsad ek topic ya ek mazmoon par mabni tha, aur unn Makki suraton me Iman bhara huwa tha, laazmi si baat hai, jab log pehli waqt Islam me daakhil honge to unn ka iman badhana aur shirk se paak karna zaroori tha.
Lekin, choo-nke Surah al-Baqarah Madina aane ke baad nazil hona shuru huwa, to Madinat-un-Nabi (صلى الله عليه وسلم) ka socio-political structure Makkah se alag tha, aur yahan aane ke baad kayee mushkilaat ka samna Musalamon ko karna pada aur fauri taur par ahkamaat ki zaroorat pesh aa gayee, ek Islami riyasat ko qayem karne ke liye, jin qawaneen ki, jin laws ki zaroorat pesh aayee, wo Surah al-Baqarah me dheere dheere nazil hoti gayee aur taqreeban 10 saal ke arsay me ye surat mukammal taur par nazil huwi.
William Marmaduke Pickthall, jo Riyasat-e-Hyderabad ke Badeshah Mir Osman Ali Khan, jo Hyderabad ke saatwe Nizam thay, unn ki service me Mohammad Marmaduke Pickthall ho gaye, apni Quran ke translation me, Surah al-Baqarah ke introduction me likhte hain ke, mumkin hai ke Surah al-Baqarah aksar-o-beshtar Hijrat ke baad pehle chaar saal me nazil ho chuki thi,[22] lekin iss ki kuch ayat baad tak nazil hoti rahi.
To,..., jo sab se pehla hissa Surah al-Baqarah ka Madina aatay hi nazil huwa, wo Surah al-Baqarah ka ibtedai hissa tha, jo alif-laam-meem se shuru hota hai.[23]
Jo situation paida ho gayee thi, uss ko define karna zaroori tha, to Surah al-Baqarah shuru hoti hai definitions se,
Momin aur Muttaqeen kaun hai,
Kafir kaun hai,
Munafiq kaun hai?
To iss sab se mujhe kya karna hai, Surah al-Baqarah to phir Madinah me jo situation tha, uss ke liye hogi, Hume kya karna hai?
Issi liye jo Suraton ka arrangement hai, ye hum Quran ke taweel introduction me sunn chuke hain ke, ye tarteeb Allah (سُبْحَانَهُ وَتَعَالَى) ki taraf se hai,
Iss tarteeb ko hum apni marzi se change nahi kar sakte,
To Surah al-Baqarah ko yahan Surah al-Fatiha ke fauri baad iss liye rakha gaya hai, kyun ke,
Ye Surah shuru ho raha hai, uss jawab se jis ka sawal humne Surah al-Fatiha me kiya tha, to iss tarah ek tasalsul, ek continuity hum ko iss surat me milti,
Phir doosra point iss me ye hai ke, hum jaise log, jo by chance Musalman hain, jo ittefaaq se, ya accidentally Musalman ghar me paida ho gaye,
Hum log naam se musalman hain, hum jaison ke liye iman laane ka sawal nahi hai, hume pehle ahkamaat ki zaroorat hai, jurisprudence, do’s and don’ts jiss ko hum kehte hain,
Takay hum amal karna shuru kare, jaisa hamare gharon me hota hai, jaisa jaisa bacha bada hota hai, uss ko ahkamaat hi to sikhaye jaate hain,
Namaz kaise parrhna,
Roza Rakhna,
Zikr Karna,
Dua Karna,
Logon se aur Rishtedaron se acha salook rakhna,
Padosiyon ke saath ache rehna, unn ko takleef nahi pahunchana,
Jhoot nahi bolna,
Nek amal karna aur burai se rukna aur apni isteta’at ke hisab se doosron ko burai se rokna,
Ek Ummat ban kar rehna,
Dhoka nahi dena,
Choghli nahi karna,
Waghairah Waghairah yani poori Quran per amal karna hai.
To jaise jaise hum amal karte jayenge, waise waise hamara iman aur mazboot hota chala jayega, aur jo Suraton ki tarteeb hai uss ka ek khaas maqsad aur faida hai.
Aur jab hum Quran ke aakhri hisse me pahunchte hain, to kyun ke wo Makki suratein wahan rakhi gayee hain, hamara iman aur taza aur mazboot ho jata hai.
To Quran ki ye tarteeb ki bohot ahmiyat hai, iss ka khayal rakhna hai.
Iss surat me kayee mazameen hain jo do main subjects se mutalliq hain;
Pehla mazmoon ya subject ye hai ke, ye surah yahoodiyon ki harkaton par aur khaas taur par unn ka jo rawayya tha, aap (صلى الله عليه وسلم) aur musalmano ke khilaf uss par roshni daalta hai, aur jo munafiqeen ke links yahoodiyon se, Mushrikeen-e-Makkah se aur deegar qabail jo Madinah ke aas-paas the, unn par roshni daalta hai,
Doosra mazmoon, jo hamare liye khaas taur par ghaur karne wala hai, wo ye hai ke iss surat me yahoodiyon ki na-kaami Allah ke ahad ko poora karne me, aur kis tarah Allah (سُبْحَانَهُ وَتَعَالَى) Madinah ki Muslim Riyasat ki awam ko, khaas taur par Musalmano ko hidayat di aur tayyar kiya, yahoodiyon ki beshumar chalon aur jhoot ko benqaab karte huwe, takay wo Allah ke ahad ko poora kare aur iss duniya me Allah ki hukumat ko nafiz kare.[24]
Iss ki tafseel hume, Rasoolullah (صلى الله عليه وسلم) ki Seerat me milti hai, aur ye hum 12 Rabi al-Awwal ke din seerat ke bayan me sunn chuke hain, lekin khulase ke taur par ye hai ke,
Rasoolullah (صلى الله عليه وسلم) aur Musalmano ko Makkah chhorrh kar Madina hijrat karna pada, kyun ke, wahan badhti huwi dushmani aur tashaddud ka mahol tha,
Aur Madinah hijrat karne ke baad Musalmano ko ek milansaar mahol mila,
Lekin Mushkilaat ka phir bhi saamna karna pada,
Kaba, Mushrikeen-e-Makkah ke qabze me tha, aur wahan Butth parasti aur shirk ho raha tha,
Aur Musalmano ko khatra La haq tha, agar wo Makkah jaane ya Hajj karne ki koshish karte,
Madinah me bhi mushkilaat aur tanaze’aat yahood aur nasara ki taraf se sunne me aa rahe the,
Aur ghaur karne ki baat ye hai ke, Surah al-Baqarah me inn tanaze’aat ka jawab diya gaya, yani ye ke, jo log Rasoolullah (صلى الله عليه وسلم) ke aane se pehle tak, Musalmaan ummat ka hissa the, ab unn ko Islam se alag karke Quran me jawab diya ja raha hai,
Aur Allah (سُبْحَانَهُ وَتَعَالَى) ye sabeqa musalmano ko, yani yahood aur nasara ko, Musalman ke position se replace karke khitab kar rahe hain, ab wo musalman nahi, yahood aur nasara kehlaye jayenge,
Aur Quran me Allah (سُبْحَانَهُ وَتَعَالَى) ne Musalmano ko ek nayi community - yani ummatan wasata keh kar khitab kiya,
agar kisi ko tafseel chahiye to wo Bayan, Quranic Resources ke YouTube channel par maujood hai, wahan se sunn sakte hain.
Aur iss surat ki tafseer me, jahan jahan zaroorat pesh ayegi, seerat ke hisson ko bayan kiya jayega.
Structure of the Quran
Quran me mazameen ya subjects ka jo structure aya hai, uss me jo nukaat aye hain, jo points aye hain, wo kuch iss tarah hain:
Surah al-Baqarah ko saath hisso me bata ja sakta hai,
Pehla hissa, Ayat 1 se 39 tak, iss me Iman aur kufr ke beech farq bataya gaya hai, Rasoolullah (صلى الله عليه وسلم) kafiron ko Quran ke zariye challenge dete hain ke iss Quran ke jaisa ek sura bana lao, aur Allah (سُبْحَانَهُ وَتَعَالَى) zindagi dete hain, aur Maut ke baad dobara uttha sakte hain.
Doosra hissa, Ayat 40 se 112 tak, iss me Musa (عَلَيْهِ ٱلسَّلَام) Bani Israeel ko Allah ka qanoon pesh karte hain, aur Bani Israeel Gaye zibah karna nahi chahte. Issi waqiye ki wajah se iss Surah ka naam al-Baqarah padh gaya.
Teesra hissa, Ayat 113 se 141 tak, iss me Ibrahim (عَلَيْهِ ٱلسَّلَام) ko leader banane se pehle jin aazmaishon ka samna unhe karna pada, uss ka zikr hai, aur Ibrahim (عَلَيْهِ ٱلسَّلَام) aur Ismail (عَلَيْهِ ٱلسَّلَام) mil kar Kaba ki tameer karte hain, aur dono mil kar Allah se dua karte hain ke hamari aulad me aakhri nabi bhejiye.
Chohta hissa, Ayat 142 se 152 tak, iss me Kaba ki taraf namaz me rukh karne ka hukum, jo iman ko aazmane ka zariya banta hai, aur neki karne me ek doosre se muqabla karne ka message diya gaya. Ye central hissa hai.
Panchwa hissa, Ayat 153 se 177 tak, iss me aya ke Musalmano ki aazmaish hogi, hajj ke ahkamaat aur baap-dada ka tareeqa aur shirk se mana kiya gaya. Iss hisse ki mushabihat teesre hisse se hai, yani inn dono ke subjects similar hain,
Wahan Ibrahim (عَلَيْهِ ٱلسَّلَام) ko aazmaya gaya tha, aur yahan Musalmano ki aazmaish ka zikr hai.
Wahan Kaba ki tameer ka zikr hai aur yahan ussi Kaba ko hajj ko jaane ke ahkamat hain.
Wahan aulad me aakhri nabi aye dua ki, aur yahan baap dada ke ghalat tareeqon ka inkaar ho raha hai.
Chhetta hissa, Ayat 178 se 242 tak, iss me Rasoolullah (صلى الله عليه وسلم) Musalmano ko Allah ka qanoon pesh kar rahe hain, aur Musalmano ko Islam me poore ke poore daakhil ho jaane ka hukum aya hai. Iss hisse ki mushabihat doosre hisse se hai,
Wahan Musa (عَلَيْهِ ٱلسَّلَام) Bani Israeel ko Allah ka qanoon pesh kar rahe hain, aur yahan Rasoolullah (صلى الله عليه وسلم) Musalmano ko Allah ka qanoon pesh kar rahe hain.
Wahan Bani Israeel Islam me poore ke poore dakhil nahi hona chahte, apni mann marzi ka khuda gaye ko bana liya tha aur uss ko zibah karne ke Allah ke hukum ko nahi maanna chahte the, uss ko taal rahe the aur Yahan Musalmano ko deen-e-Islam me poore ke poore dakhil ho jaane ka hukum aa gaya.
Saatwa hissa, Ayat 243 se 286 tak, iss me Iman walon ko kufr ke khilaf jaddo jahad karne ka hukum aya, Ibrahim (عَلَيْهِ ٱلسَّلَام) badeshah ko challenge karte hain ke Allah Suraj ko Mashriq se nikaalta hai to tu Suraj ko Maghrib se nikaal, aur phir Allah zindagi deta hai aur marne ke baad phir se utta sakte hain. Iss me bhi mushabihat hai pehle hisse se,
Wahan Iman aur Kufr me farq kiya gaya aur yahan Iman walon ko kufr ke khilaf jaddo jahad karne ka hukum aya.
Wahan Rasoolullah (صلى الله عليه وسلم) logon ko Quran ke jaisa surah laane ka challenge de rahe hain aur yahan Ibrahim (عَلَيْهِ ٱلسَّلَام) Badeshah ko challenge kar rahe hain ke Suraj ko East ki jagah West se tulu karwaye.
Aur dono me zindagi aur maut Allah ke haath me hai aur wohi marne ke baad dobara zinda karne ke qabil hai ka paigham diya gaya.
Aur ye saath hisse ek ring bana rahe hain. Jahan se Surah shuru huwa wapas wohi subjects ke saath khatam ho raha hai.
Tarjuma wa Tafseer
Surah al-Baqarah ki tafseer shuru karte hain,
Vs. No. 1
الٓمّٓۚ
Alif Laam Meem
Iss ayat me sirf teen harf hai, teen letters hain, Alif Laam Meem. Tafaseer me kayee batein inn teen huroof par kahi gayee;
Tafseer Ahsan ul-Bayan me, Hafiz Salahuddin Yusuf likhte hain ke, inn huroof ko huroof-e-muqattaat kaha jata hai, matlab ye ke, alahida alahida parrhe jaane wale huroof. Alif Laam Meem. Inn huroof ke maano ke baare me koi mustanad riwayat Rasoolullah (صلى الله عليه وسلم) se nahi milti. Albatta, Rasoolullah (صلى الله عليه وسلم) ne ye zaroor farmaya hai ke, main nahi kehta ke Alif Laam Meem ek huroof hai, balke Alif ek harf hai, Laam ek harf hai aur Meem ek harf hai aur Quran ke har harf ke parrhne par ek neki milti hai aur har neki ka ajr dus gunah hai.[25]
Sab Mufassireen iss baat par ittefaq karte hain ke, Huroof-e-Muqattaat kayee aur suron ke agay bhi aye hain, jaisa Haa-Meem, Taa-Haa, Yaa-Seen, waghairah.
Tanwīr al-Miqbās min Tafsīr Ibn 'Abbās me hai ke, Ibn Abbas (رَضِيَ ٱللَّٰهُ عَنْه) ne farmaya ke,
Alif ke maane Allah ke hain, aur
Laam ke maane Jibrail ke hain, aur
Meem ke maane Muhammad ke hain.
Ye bhi kaha jata hai ke, Alif se murad Allah ki nematein hain,
Laam ka matlab Uss ki Latafat, uss ki Rehmatein hain, aur
Meem ka matlab uss ka mulk, uss ki badeshahat hai,
Aur bhi aisi baatein bayan ki gayee hain,
Ye bhi kaha jata hai ke, inn mutazaad huroof ka matlab sirf Allah hi jaanta hai…[26]
To ye koi hadith se sabit nahi hai, alag alag logon ki raye hai. Raye me ikhtelaaf ho sakta hai.
Aksar ulama ka khayal hai ke, inn alfaaz ke maane kisi ko nahi maloom.
Shiekh Saadi apni tafseer me likhte hain ke, “Sahih ilmi nazariya ye hai ke, hum par lazim hai ke, inn ke maano me khoye baghair inn huroof par iman laye jaise wo hume dikhte hain.
Iss ka ilm sirf Allah ke paas hai aur hume iss ilm ko Allah par chhorrh dena chahiye.
Hum iss baat par iman laate hain ke, ye be-maqsad nazil nahi kiye gaye hain, aur inn ke peeche kuch hikmat hai, jiss se hum waqif nahi hain.[27]
Ibn Kathir ne bhi apni tafseer me, Qurtubi ke hawale se darj kiya hai ke, Abu Bakr Siddique, Umar-e-Farooq, Uthman-e-Ghani, Ali Ibn Abi Talib, Ibn Masood (رَضِيَ ٱللَّٰهُ عَنْهُم) sab iss baat ke khayel thay ke – Alif Laam Meem ke maane Allah ke siway kisi aur ko nahi maloom.[28]
Ibn Kathir aagay likhte hain ke, baaz Mufassireen inn huroof ki tafseer karte hain, lekin inn ki tafseer me ikhtilaf hota hai.
Abd al-Rahman bin Zaid bin Aslam farmate hain ke, ye Suraton ke naam hai.
Allama Abu al-Qasim Mahmood bin Umar Zamahshari, apni tafseer me likhte hain, aksar logon ka isi par ittefaq hai ke, ye alfaz suraton ke naam hain.
Iss ki daleel Bukhari aur Muslim ki ahadith jiss me hai ke, Rasoolullah (صلى الله عليه وسلم) juma ke din, subah ki namaz, yani Fajr ki namaz me, Surah Alif Laam Meem Sajdah aur Hal ata ala al-Insaan (Surah Dahr) parrhte the.[29]
To yahan hum aaj ka dars rok denge, aglay hafte hum Surah al-Baqarah ki tafseer agay sunenge. In Sha Allah.
[2] Al-A 'mash said : "I head Al-Hajjaj say: 'Do not say Surat Al-Baqarah, say: 'The Surah in which the cow (Al-Baqarah) is mentioned."' I mentioned that to Ibrahim, and he said: "Abdur-Rahman bi Yazdi told me, that he was with 'Abdullah when he stoned Jamratul 'Aqabah. He went down the middle of the valley, stood opposite it - meaning the Jamrah - and throew seven pebbiles at it, saying the Takbir with each pebble. I said; "Some people climbed the mountain." He said: "Here - by the One beside Whom there is no other God - is the place where the one to whom Surat Al-Baqarah was revelated stoned."
[3] Yahya related to me from Malik from Hisham ibn Urwa from his father that Abu Bakr as-Siddiq prayed subh and recited suratal-Baqara in the two rak'as.
[4] Narrated Awf ibn Malik al-Ashja'i: I stood up to pray along with the Messenger of Allah (ﷺ); he got up and recited Surat al-Baqarah (Surah 2). When he came to a verse which spoke of mercy, he stopped and made supplication, and when he came to verse which spoke of punishment, he stopped and sought refuge in Allah, then he bowed and paused as long as he stood (reciting Surah al-Baqarah), and said while bowing, "Glory be to the Possessor of greatness, the Kingdom, grandeur and majesty." :Then he prostrated himself and paused as long as he stood up and recited Surat Aal Imran (Surah 3) and then recited many surahs one after another.
[5] Abu Huraira reported Allah's Messenger (ﷺ) as saying: Do not make your houses as graveyards. Satan runs away from the house in which Surah Baqara is recited.
[6] Abū Umāma said he heard God’s messenger say, “Recite the Qur’ān, for on the day of resurrection it will come as an intercessor for those who recite it. Recite the two shining ones, Baqara and sūra Āl Imrān (Qur’ān, 2 and 3). for on the day of resurrection they will come as two clouds or two shades, or two flocks of birds in ranks* pleading for those who recite them. Recite sūra al-Baqara, for using it produces blessing and abandoning it produces regret, and the slothful are unable to recite it.” *The alternative may indicate that the transmitter was not sure which word was used, “clouds” or "shades”. Muslim transmitted it.
[7] An-Nawwas bin Sam'an (May Allah be pleased with him) reported: I heard the Messenger of Allah (ﷺ) saying, "The Qur'an and its people who applied it, will be brought on the Day of Resurrection preceded with Surat Al-Baqarah and Surat Al-'Imran arguing on behalf of those who applied them." [Muslim].
وعن النواس بن سمعان رضي الله عنه قال: سمعت رسول الله صلى الله عليه وسلم يقول: "يؤتى يوم القيامة بالقرآن وأهله الذين كانو يعملون به في الدنيا تقدمه سورة البقرة وآل عمران تحاجان عن صاحبهما " ((رواه مسلم)).
[10] Abu Mas'ud Al-Badri (May Allah be pleased with him) reported: I heard the Prophet (ﷺ) saying, "He who recites the two Ayat at the end of Surat Al-Baqarah at night, they will suffice him." [Al- Bukhari and Muslim].
وعن أبي مسعود البدري رضي الله عنه عن النبي صلى الله عليه وسلم قال : " من قرأ بالآيتين من آخر سورة البقرة في ليلة كفتاه " ((متفق عليه)).
Abū Mas'ūd reported God’s messenger as saying, “If anyone recites the two verses at the end of sūra al-Baqara at night they will avert harm from him.” *Or will be enough for him. (Bukhārī and Muslim.)
[11] Narrated An-Nu'man bin Bashir: that the Prophet (ﷺ) said: "Indeed Allah wrote in a book two thousand years before He created the heavens and the earth, and He sent down two Ayat from it to end Surat Al-Baqarah with. If they are recited for three nights in a home, no Shaitan shall come near it."
[12] ‘Abdallāh b. Mas'ūd said, “Everything has a hump, and the hump of the Qur’ān is sūra al-Baqara. Everything has a kernel, and the kernel of the Qur’ān is al-Mufassal.* *A title given to the sūras from 49 to the end, but several other sūras are also mentioned: 37, 45, 47, 48, 50, 61, 67, and 93. The name is most appropriately explained as meaning that this is the section of the Qur’ān which contains many shorter sūras. Dārimī transmitted it.
الراوي: أبو هريرة المحدث: الحاكم المصدر: المستدرك على الصحيحين الصفحة أو الرقم: 2084 خلاصة حكم المحدث: [سكت عنه وقال في المقدمة رواته ثقات احتج بمثله الشيخان أو أحدهما]
الراوي: سهل بن سعد المحدث: ابن حبان المصدر: صحيح ابن حبان الصفحة أو الرقم: 780 خلاصة حكم المحدث: أخرجه في صحيحه
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إنَّ لكلِّ شيءٍ سَنامًا وإنَّ سَنامَ القرآنِ سورةُ البقرةِ من قرأها في بيتِه ليلًا لم يدخُلِ الشَّيطانُ بيتَه ثلاثَ ليالٍ ومن قرأها نهارًا لم يدخُلِ الشَّيطانُ بيتَه ثلاثةَ أيَّامٍ .
الراوي: سهل بن سعد الساعدي المحدث: المنذري المصدر: الترغيب والترهيب الصفحة أو الرقم: 2/314 خلاصة حكم المحدث: [إسناده صحيح أو حسن أو ما قاربهما]
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[13] 'A'isha (Allah be pleased with her) reported: When the concluding verses of Sura Baqara were revealed, Allah's Messenger (ﷺ) went out and read them out to the people and then forbade them to trade in wine.
[14] Narrated Anas bin Malik: I was serving Abu 'Ubaida, Abu Talha and Ubai bin Ka`b with a drink prepared from ripe and unripe dates. Then somebody came to them and said, "Alcoholic drinks have been prohibited." (On hearing that) Abu Talha said, "Get up. O Anas, and pour (throw) it out! So I poured (threw) it out.
[15] Narrated Anas: The alcoholic drink which was spilled was Al-Fadikh. I used to offer alcoholic drinks to the people at the residence of Abu Talha. Then the order of prohibiting Alcoholic drinks was revealed, and the Prophet ordered somebody to announce that: Abu Talha said to me, "Go out and see what this voice (this announcement ) is." I went out and (on coming back) said, "This is somebody announcing that alcoholic beverages have been prohibited." Abu Talha said to me, "Go and spill it (i.e. the wine)," Then it (alcoholic drinks) was seen flowing through the streets of Medina. At that time the wine was Al-Fadikh. The people said, "Some people (Muslims) were killed (during the battle of Uhud) while wine was in their stomachs." So Allah revealed: "On those who believe and do good deeds there is no blame for what they ate (in the past)." (5.93)
Narrated Anas: I was the butler of the people in the house of Abu Talha, and in those days drinks were prepared from dates. Allah's Messenger (ﷺ) ordered somebody to announce that alcoholic drinks had been prohibited. Abu Talha ordered me to go out and spill the wine. I went out and spilled it, and it flowed in the streets of Medina. Some people said, "Some people were killed and wine was still in their stomachs." On that the Divine revelation came:-- "On those who believe And do good deeds There is no blame For what they ate (in the past)." (5.93)
Abu Sa'id al-Khudri (Allah be pleased with him) reported: I heard Allah's Messenger (ﷺ) addressing in Medina. He said: O people, Allah is giving an indication (of the prohibition) of wine. and He is probably soon going to give an order about it. So he who has anything of it with him should sell that, and derive benefit out of it. He (the narrator) said: We waited for some time that Allah's Apostle (ﷺ) said: Verily Allah, the Exalted, has forbidden wine. So who hears this verse and he has anything of it with him, he should neither drink it nor sell it. He (the narrator) said: The people then brought whatever they had of it with them on the streets of Medina and spilt that.
Anas said, "At the time that wine was made unlawful, there was no drink that the people of Madina liked better than that made from dried dates and unripe dates. I used to give the drink to the Companions of the Messenger of Allah, may Allah bless him and grant him peace. They were in the home of Abu Talha when a man passed by and announced, 'Wine has been forbidden.' They did not say, 'When?' or 'Wait until we see.' They said, 'Anas, break them!' Then they said in the presence of Umm Sulaym, 'Wait until it becomes cool and we have washed ourselves.' Then Umm Sulaym put perfume on them. Then they went to the Prophet, may Allah bless him and grant him peace, and the news was as the man had said."
[17] Narrated Abu Hurairah: "The Messenger of Allah (ﷺ) sent an expedition force [comprised] of many, and he asked each what he could recite, so each one of them mentioned what he could recite - meaning what he had memorized of the Qur'an. He came to one of the youngest men among them and said: 'What have you memorized O so-and-so?' He said: 'I memorized this and that and Surat Al-Baqarah.' He said: 'You memorized Surat Al-Baqarah?' He said: "Yes.' He said: "Then go, for you are their commander.' A man among their chief said: 'By Allah [O Messenger of Allah]! Nothing prevented me from learning Surat Al-Baqarah except fearing that I would not be able to stand with (in voluntary night prayer).' The Messenger of Allah (ﷺ) said: 'Learn the Qur'an to recite it, for indeed the parable of the Qur'an for the one who recites it and stands with it (in prayer) is that of a bag full of musk whose scent fills the air all around. And the parable of the one who learns it then sleeps while it is in his memory is that of a bag containing musk that is tied shut.'"
[18] Ibn 'Abbas reported that while Gabriel was sitting with the Apostle (ﷺ) he heard a creaking sound above him. He lifted his head and said: This is a gate opened in heaven today which had never been opened before. Then when an angel descended through it, he said: This is an angel who came down to the earth who had never come down before. He greeted and said: Rejoice in two lights given to you which have not been given to any prophet before you: Fatihat al-Kitab and the concluding verses of Surah al-Baqara. You will never recite a letter from them for which you will not be given (a reward).
The Greatest Name of Allah, if He is called by which He will respond, is in three Surah: Al-Baqarah, Al 'Imran and Ta-Ha. (Hasan)Another chain for something similar from Al-Qasim, from Abu Umamah, from the Prophet (saas).
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 hafte humne, Surah al-Fatiha ki tafseer ka chhetta hissa sunay, aur conclusion me dua ke mutalliq kuch batein samajhne ki koshish ki.
Conclusion – 2
Ab tasalsul qayem rakhne ke liye, dua ke mutalliq jo batein humne sunni, uss ki summary bayan karte huwe agay badhte hain. Pichle hafte humne jana ke;
Dua ke saath koshish karna bhi zaroori hai
Be-sabri ke kalimat se duaon ke saath kya hota ye bhi jana
Gham Allah (سُبْحَانَهُ وَتَعَالَى) ki taraf se bhi hota hai aur shaitan ki taraf se bhi
Gham agar shaitan ki taraf se hai toh wo insan ko mayoosi ki taraf le jata hai
aur jo Allah (سُبْحَانَهُ وَتَعَالَى) ki rehmat se mayoos ho jaye wohi zalleen mein se hai
aur agar mayoosi badte badte na-umeedi ki taraf chali gayi to insan zalleen mein se nikal kar kufr mein dakhil ho jata hai
Shaitan apne followers ya doston se darata hai
aur phir gharibi se darata hai
gham, mayoosi aur na-umeedi ka solution dete huwe shaitan fahash kamon ke was-wasa daalta hai
fahash karne wale logon se Allah (سُبْحَانَهُ وَتَعَالَى) nafrat karte hain,
fahash karne wale logon per iss duniya mein lanat thop di jati hai
kuch dua’en aesi hoti hain jin ka result aakhirat mein hi pata chalega
aakhirat mein kuch log aise aayenge jin ke gunah pahad jaise honge aur unhe maaf kar diya jayega iss liye ke wo shirk nahi karte the
Allah (سُبْحَانَهُ وَتَعَالَى) ke saath kisi aur ko shareek karna, Allah (سُبْحَانَهُ وَتَعَالَى) ki zaat mein aur sifaat mein, sab shirk hai.
phir pata chala ke dua bhi ibadat hai
kyon ki ibadat sirf Allah (سُبْحَانَهُ وَتَعَالَى) hi ki ho sakti hai toh ye baat bahut acchi tarah clear ho gayi thi ke dua bhi sirf Allah (سُبْحَانَهُ وَتَعَالَى) hi se maangi ja sakti hai, iss ka matlab ye huwa ke ibadat mein ya dua mein kisi ko shamil nahi kiya ja sakta, warna shirk ho jayega
jin duaon ko Allah (سُبْحَانَهُ وَتَعَالَى) qubool kar lete hain, uss ke liye koi rasta nikaal dete, zariye bana dete hain,
Allah (سُبْحَانَهُ وَتَعَالَى) usay wahan se denge jahan se uss ke zahn-o-guman me bhi na ho
aur jo Allah (سُبْحَانَهُ وَتَعَالَى) ka taqwa ikhtiar karta hai, Allah (سُبْحَانَهُ وَتَعَالَى) se darta hai, Allah (سُبْحَانَهُ وَتَعَالَى) uss ke liye bahar nikalne ka rasta bana dete hain
jo shaks, logon ka shukar ada nahi karta wo Allah (سُبْحَانَهُ وَتَعَالَى) ka shukarguzar nahi ho sakta,
Ab yahan se aage badhte hain
Toh kya log apne aap se ek dusre ka zariya ban sakte hain, madad kar sakte hain? ya ek doosre ko nuqsan pohcha sakte hain?
Surah Fatir ki doosri ayat mein aata hai ke Allah (سُبْحَانَهُ وَتَعَالَى) jo apni rehmat (ka darwaza) logon ke liye khol de, to usay band karne wala koi nahi, aur jisay wo rokle ya band karde, to phir usay siway khud Allah (سُبْحَانَهُ وَتَعَالَى) ke koi kholne wala nahi, aur Allah (سُبْحَانَهُ وَتَعَالَى) Azeez bhi hai aur Hikmat walay bhi hain.[1]
Allah (سُبْحَانَهُ وَتَعَالَى) ke faislon mein hikmat bhi aur istehkam bhi hai, firmness hai, koi Allah (سُبْحَانَهُ وَتَعَالَى) ke faislon ko taal nahi sakta.
Surah Yunus ki 107wi ayat mein ata hai ke, agar Allah (سُبْحَانَهُ وَتَعَالَى) tumhe koi takleef, koi nuksan pohchaye, toh koi nahi hai uss ko door karne wala, siway Allah ke aur agar wo irada karle tumhe bhalai karne ya faida pahunchane ka, to uss ke fazal ko koi rokne wala nahi, Allah (سُبْحَانَهُ وَتَعَالَى) jisay chahte hain apnay bandon mein se, uss per fazal karte hain, aur Allah (سُبْحَانَهُ وَتَعَالَى) gunahon se bachate hain, maaf karte hain aur Reham karne wale hain,[2]
Sahaba (رضي الله عنهم) ka kya mamla tha, ek doosre ke liye?
Surah al-Anfal ki 63wi ayat mein Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke, Allah (سُبْحَانَهُ وَتَعَالَى) ne unn momino ke, yani Sahaba (رضي الله عنهم) ke, dilon ko jod diya, unn mein unity daal di, aage Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke, “agar Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) duniya bhar ki daulat kharch karte, tabh bhi unn ke dilon ko na jod paate, unity khayam nahi kar pate, magar wo Allah hi hai jis ne inn ke dil jode, beshak Allah (سُبْحَانَهُ وَتَعَالَى) Azeez bhi hai aur Hakeem bhi [3]
Muadh bin Jabal (رَضِيَ ٱللَّٰهُ عَنْهُ) se riwayat hai ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, Allah (سُبْحَانَهُ وَتَعَالَى) farmata hai ke, jo log meri azmat ki khatir, ek doosre se mohabbat karte the, yani mohabbat meri vajah se, ya mere liye ki, to wo log noor ke, roshni ke mimbaron per honge, aur unko dekh kar ambia aur shohada bhi rashk karenge.[4]
Muwatta Imam Malik mein Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْهُ) se riwayat hai ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, Allah (سُبْحَانَهُ وَتَعَالَى) Qayamat ke din kahenge, “kahan hai wo log jo Meri Shaan aur Jalaal ki khatir ek doosre se mohabbat karte the, aaj Mein unhe Apna saya dunga, jis din Mere saaye ke siwa koi aur saya na hoga”[5]
Toh pata chala
ke log ek doosre ko faida ya nuksan nahi pohcha sakte jab tak ke Allah (سُبْحَانَهُ وَتَعَالَى) ki marzi uss mein shamil na ho jaye,
aur ek doosre ko, Apni yani ke Allah (سُبْحَانَهُ وَتَعَالَى) ki rehmat ka zariya bana dete hain,
Wo kis tarha?
Wo iss tarah ke, ek doosre ke dilon ko jodd dete hain
jodte bhi hai aur ajar bhi dete hain,
aisa behtareen ajar jiss ka tasawwur bhi mushkil hai.
Sahih al-Bukhari ki ek hadith me hai ke, Abu Said (رَضِيَ ٱللَّٰهُ عَنْهُ) se riwayat hai ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, “…ye jaan lo ke, jo doosron se bheek maangne se ruk jaye, Allah (سُبْحَانَهُ وَتَعَالَى) usay raazi kar dete hain, ‘content’ kar dete hain, aur wo doosron ka mohtaj nahi hoga. Aur jo sabr karta hai, Allah (سُبْحَانَهُ وَتَعَالَى) uss ko Sabr ata karte hain, aur jo satisfied hai ya jo raazi rehta hai jo uss ke paas hai, Allah (سُبْحَانَهُ وَتَعَالَى) usay be-niyaz ya self-sufficient kar dete hain, aur sabr se behtar aur wasee koi tohfa nahi hai.[6]
Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ka kya mamla tha?
Ek Muttafiq alaih hadith mein, Jabir (رَضِيَ ٱللَّٰهُ عَنْهُ) se riwayat hai ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne kabhi kisi maangne wale ko, jo aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke paas aata, mana nahi kiya,[7]
Ek lambi hadith mein, Anas bin Malik (رَضِيَ ٱللَّٰهُ عَنْهُ) farmate hain ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki hayat-e-tayyaba mein, madina ke log sukhe se pareshan huwe aur juma ke khutbe mein,
ek baddu khade hokar kaha ke “Ya Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) sukhe se maveshi khatam ho rahe aur ghar walon ko, family ko khane ke liye kuch nahi hai, Allah (سُبْحَانَهُ وَتَعَالَى) se barish ke liye dua kijiye”,
Toh Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne ussi waqt, mimbar par khade, apne dono hath utha kar dua farmayi aur thodi dair mein badal jama hogaye aur Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) khutba khatam karne se pehli hi itni barish huwi ke aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki daadhi mubarak se barish ka pani tapak raha tha,
Aur barish hoti rahi, uss din huwi, agle din huwi, agle Juma tak hoti rahi,
Phir wohi baddu ne ya doosre shaks ne khutbe mein khade hokar kaha ke “Ya Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ghar toot gaye hain, aur maveshi doob gaye hain, Allah (سُبْحَانَهُ وَتَعَالَى) se dua kijiye hamare liye”,
Phir Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne hath utha kar dua ki “Aye Allah (سُبْحَانَهُ وَتَعَالَى) hamare atraaf me barish barsaiyye na ke hamare uper”, phir Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne jis direction mein haath ka ishara kiya uss direction mein badal hatt gaye,
Aur badalon ke beech mein ek hole ki tarha ban gaya madina par, aur qanat ki wadi me (wadi kehte hain valley ko), ek mahinay tak barish ka paani behta raha, uss dauran jo koi bhi Madina aata toh wo bahut barish ki baat karta.[8]
Makkah me jab aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) hijrat se pehle the, jab ek saal sukha pada, ahadith me isay year of drought kaha gaya hai, jiss ki wajah se log aur maweshi mar rahe the, toh kuffar-e-Makkah bhi Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke paas aate aur barish ke liye dua karne ki guzarish karte, aur jab barish ho gayi, toh phir apne kufr ki taraf palat gaye.[9]
Jami at-Tirmidhi mein, Uthman bin Hunaif (رَضِيَ ٱللَّٰهُ عَنْهُ) se riwayat hai ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke paas ek andha yani ke blind shaks aaya aur guzarish ki Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) se, Allah se dua kijiye mere liye, jiss se ke ye andhapan door hojaye,
Toh Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke “agar tum chaho toh mein tumhare liye dua karunga lekin agar tum chaho toh sabr karo, yeh tumhare liye behtar hai”,
Toh uss shaks ne kaha ke, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) dua kijiye,
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne usay wazu karne aur wazu ko mukammil karne ka hukum diya, aur ye dua karne ka hukum diya,
“Aye! Allah (سُبْحَانَهُ وَتَعَالَى) mein aap se sawal karta hoon aur aap ki taraf mutawajjeh hota hoon, aap ke nabi (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke zariye se, aap ke nabi-e-rahmat ke zariye se, yakeenan mein apne Rab ki taraf ruju hoon aap ke zariye, meri iss hajat ke madd-e-nazar, ke wo puri ho jaye, toh “Aye! Allah qabool kar lijiye aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki shifa’at mere liye”[10]
Aisa hi maamla, ek aurat ke saath hota hai, jis mein usay epilepsy ya mirgi ke attacks aate the, aur uss aurat ne sabr karne ka faisla kiya, aur kaha ke, bas aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ), mere liye ye dua kijiye ke, jab ye attacks aaye to meri satar khul na jaye, phir Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne uss ke liye yehi dua ki. [11]
Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke inteqaal ke baad kya mamela raha?
Sahih Bukhari mein, Anas Ibn Malik (رَضِيَ ٱللَّٰهُ عَنْهُ) riwayat karte hain ke, jab kabhi bhi sukha padne ka andesha hota toh,
Umar (رَضِيَ ٱللَّٰهُ عَنْهُ), Abbas Ibn Abdul Muttalib (رَضِيَ ٱللَّٰهُ عَنْهُ) se guzarish karte ke wo, Allah (سُبْحَانَهُ وَتَعَالَى) se barish ki dua kare aur
Abbas (رَضِيَ ٱللَّٰهُ عَنْهُ) ye dua karte, “Aye Allah! hum apne Nabi (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) se guzarish karte the ke wo Aap se barish ki dua kare,
Aur aap hume barish se nawazte the,
aur ab hum Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke chacha se dua karne ki guzarish kar rahe hain, Aye! Allah (سُبْحَانَهُ وَتَعَالَى) hume barish ata farmaiyye, aur Anas Ibn Malik (رَضِيَ ٱللَّٰهُ عَنْهُ) farmate hain ke “phir barish ho jati”[12]
Sunan an-Nasai me hai ke, Abdullah ibn Amr (رَضِيَ ٱللَّٰهُ عَنْه) se riwayat hai ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, Jab Muazzin ko azan dete suno to tum bhi wo dohrao, jo muazzin keh raha hai,
phir mujh par durood bhejo, aur jo koi mujh par ek waqt durood bhejta hai, to durood kya hai, dua hai aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke liye, to Allah (سُبْحَانَهُ وَتَعَالَى) durood bhejne wale par dus rehmatein, dus salawat nazil karte hain,
Phir aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, Allah se mere liye al-Waseela mango, jo ke Jannat me sab se aala maqaam hai, jo sirf Allah (سُبْحَانَهُ وَتَعَالَى) ke khaas bande ko milega, aur mujhe ummeed hai ke wo mujhe milega,
Phir aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, jo koi Allah (سُبْحَانَهُ وَتَعَالَى) se mere liye Waseela mangega, to uss par meri shafa’at lazim hai.[13]
Kya hum log azan ki dua parrhte hain, agar nahi to sonch lein apne baare me ke, hum kya miss kar rahe hain.
Sahih al-Bukhari mein Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْهُ) se riwayat hai ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke Allah (سُبْحَانَهُ وَتَعَالَى) ki lanat ho yahudion per jo ke apne nabi ki qabron ko ibadat ki jagah bana liya hai,[14]
Doosri ahadith mein eesaiyon aur yahudiyon, dono ko lanat me shamil kiya gaya hai, aur
Nabion ke saath naik logon ki qabron ko bhi shamil kiya gaya hai,
Yani ke, lanat ho aise logon per jo ke apne ambiya aur naik logon ki qabron ko ibadat ki gajah bana liye hain.
Yehi mafhoom alag alag rawiyon se record kiya gaya hai, jaise ke,
Aisha (رضي الله عنها)[15] aur Abdullah bin Abbas (رَضِيَ ٱللَّٰهُ عَنْهُ)[16] se, Sahih al-Bukhari mein,
Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْهُ)[17] aur Jundub (رَضِيَ ٱللَّٰهُ عَنْهُ)[18] se, Sahih Muslim me,
Ata Bin Yasar (رَضِيَ ٱللَّٰهُ عَنْهُ) se, Mishkat ul Masabih[19] aur Muwatta Malik me,[20]
Abu Dawood mein Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْه) rivayat karte hain ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke meri qabr ko tehwar ki jagah mat bana dena aur Allah (سُبْحَانَهُ وَتَعَالَى) se mere liye dua karo, tumhari duaein mujh tak pohanch ti hai tum jahan per bhi ho [21]
Sunan Abu Dawood me, Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْه) se riwayat hai ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, agar tum me se koi mujh par salam bhejta hai, toh Allah (سُبْحَانَهُ وَتَعَالَى) meri rooh ko lauta deta hai aur main, uss salam ka jawab deta hoon.[22]
Sunan Abi Dawood, Zaad al-Ma’ad, Sahih at-Targheeb, Mustadrak al-Hakim, Musnad Ahmed, Shoab al-Iman, waghairah me, Aus bin Aus (رَضِيَ ٱللَّٰهُ عَنْه) se riwayat hai ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, …Jumua ke din kasrat se mujh par darood bhejo, kyun ke, iss din tumhare salawaat, tumhare bheje huwe durood mujhe pesh kiye jaate hain. Toh sahaba ne poochha ke, kaise aap (صلى الله عليه وسلم) tak durood pahunchenge, jab ke maut ke baad aap (صلى الله عليه وسلم) ka jism gal jayega, toh aap (صلى الله عليه وسلم) ne farmaya, ke Allah (سُبْحَانَهُ وَتَعَالَى) ne zameen par anbiya (عَلَيْهِم ٱلسَّلَام) ke jismo ko kharab karna, hazam karna haram kar diya hai. [23]
al-Sunan al-Kubra me, Anas (رَضِيَ ٱللَّٰهُ عَنْه) se riwayat hai ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke Jumuah ki raat ko aur din ko durood bhejne, salawat bhejne ki kasrat karo, kyun ke, jo koi mujh par ek baar durood bhejta hai, Allah (سُبْحَانَهُ وَتَعَالَى) uss par dus baar rehmatein nazil karta hai.[24]
Ab kuch aise amaal ka zikr aa raha hai, jiss ko zariya bana kar Allah se dua maangi ja sakti hai;
Sahih Bukhari mein, Abdullah bin Omar (رَضِيَ ٱللَّٰهُ عَنْهُ) se ek lambi rivayat hai ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne teen logon ka waqia bayan karte huwe farmaya ke, jab wo teen aadmi chal rahe the aur barish shuru ho gayi, aur unhone pahad ke ek cave ya ghaar mein panah li,
pahad se ek badi chattan, ya ek bada boulder ya patthar roll hota huwa, ludak kar ghaar ka muh band kar gaya,
toh ye teen log aapas mein kehne lage ke, jo nek amaal tum ne sirf Allah (سُبْحَانَهُ وَتَعَالَى) ke liye kiye hain, unn ke baare me soncho aur unn nek amaal ka hawala dekar Allah (سُبْحَانَهُ وَتَعَالَى) se dua karo, taake wo tum se uss patthar ko, uss chattan ko hatta de.
Ek shakhs ne apne maa-baap ki khidmat ka hawala diya, toh patthar thoda hat gaya, lekin itna nahi ke koi bhi uss se bahar nikal sake, lekin unhe aasman dikhnay laga aur roshni andar aagayi,
Doosre shakhs ne apnay uss achhe kaam ka hawala diya, jab ke wo apni cousin behan ke saath ghalat tarikhe se faida utha sakta tha, lekin uss ne aisa nahi kiya, jiss ke badle mein patthar thoda aur hatt gaya, phir bhi itna nahi hatta ke unn mein se koi bhi bahar nikal sake,
Teesre shakhs ne kisi ka haqq kai saal baad wapas kar diya tha, jab uss ne iss nek kaam ka hawala diya toh, Allah (سُبْحَانَهُ وَتَعَالَى) ne wo patthar hata diya aur wo log wahan se nikal gaye.[25]
Toh pata chala ke nek amaal ka hawala de kar bhi duaein mangi ja sakti hain.
Aur shaitan ye was-wasa dalta hai ke, hamari nekiyan kam aur gunah ziyada hain, toh iss liye duaein qubool nahi ho rahi hain, to iss silsile me;
Ibn Majah ki hadith mein Abu Sa’id al-Khudri (رَضِيَ ٱللَّٰهُ عَنْهُ) se rivayat hai ke., “kya mein tumhe na sunau, jo maine Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) se directly suna, mein ne suna aur yaad kar liya”,
Ek shaks ne 99 qatl kiye, phir uss ko khayal aaya ‘taubah’ ka, uss ne poocha zameen per sab se ziyada ilm rakhnay wala shaks kaun hai?
Aur usay ek aadmi ka pata bataya gaya, toh wo uss ke paas pohuncha aur kaha ke “Mein ne 99 logon ka qatl kiya hai, kya meri tauba ho sakti hai?” uss shaks ne poocha “ninety-nine qatl ke baad?” toh usne apni talwar nikali aur uss ka bhi qatl kar diya, iss tarah 100 qatl pure huwe.
Usay phir tauba ka khayal aaya, phir ussne logon se poocha kaun hai jo sabse ziyada ilm rakhnay wala hai, phir usay ek aadmi ka pata bataya gaya, aur wo uss ke paas pahuncha aur poocha ke “Mein ne 100 qatl kiye, kya meri tauba ho sakti hai?”
Uss ilm walay shaks ne kaha, “afsoos! tumhe kaun si cheez rok rahi hai tauba karne se? chhod do apna ye gaon ya shehar jahan gunahgar log rehte hain aur chale jao uss gaon ya shehar ki taraf jahan nek log rehte hain, aisa wala shehar aur ibadat karo apne parwardigar ki.
Toh phir wo nikal pada uss acche gaon ya shehar ki taraf, jaise hi uss ne kuch raasta tay hi kiya tha ke uss ko maut ne jakad liya phir bhi wo apne sine par rengta hua aage bada, hatta ki wo mar gaya,
Aur ek behas chhid gayee, rahmat ke farishton aur saza ke farishton ke beech, ke kaun iss ki rooh ko le jayenge,
Shaitan ne kaha iss per mera haq zyada hai, iss ne mujhe kabhi inkaar nahi kiya”, lekin rehmat ke fariston ne kaha ki ye toh taubah karte huwe nikla tha,
Phir Allah (سُبْحَانَهُ وَتَعَالَى) ne ek fariste ko bhejte hain aur ye case unn ke hawale kar diya gaya, wo farishta kehta hai dekh lo wo kaun se gaon ya shehar ke qareeb hai, aur wo qatil uss gaon ke kharib paya gaya jahan parhezgar log ek fassle ke barabar rehte the, aur iss tarah wo unn (nek logon) mein shamil ho gaya.[26]
Ye hi hadith Bukhari aur Muslim mein bhi reported hai, jiss me Allah (سُبْحَانَهُ وَتَعَالَى) uss shaks ki mayyat se achhe logon wale gaon ko qareeb kar dete hain aur bure logon wale gaon ko door, aur phir rehmat aur azab ke farishton se kehte hain ke ab uss ki mayyat se dono gaon ke faasle naapo, wo ek haath ke barabar achhe logon wale gaon ke qareeb paya jata hai aur uss ki maghfirat ho jaati hai.[27]
Sunan Ibn Majah mein Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْهُ) rivayat karte hain ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) farmate hain ke “agar tum gunah karte raho yahan tak ke tumhare gunah aasman tak pohanch jaye, phir tum tauba karo, toh tumhari tauba qabool ki jayegi” [28]
Tauba poora ek process hai, aur yahan kaha ja raha hai ke tum tauba karoge to tumhari tauba qabool ki jayegi, toh kahan shaitan ne hum ko moghalte mein ya dhoke mein daal rakha hai ke, gunah ziayada hai, iss liye dua qabool nahi ho rahi
Iss dhoke se, iss was-wase se hum ko bahar aana hai, aur khoob dua mangna hai.
Aur shaitan aisa was-wasa dalta jisse ke, logon ke dil sakht ho jate hain;
Surah An’am ki 43wi ayat mein Allah (سُبْحَانَهُ وَتَعَالَى) sawal kar rahe hain ke “unhone kyon nahi apne aap ko jhukaya, jab Meri yani Allah (سُبْحَانَهُ وَتَعَالَى) ki taraf se unn per pareshani / distress aayi, iss ke bar-aks inn ke dil sakht ho gaye aur shaitan ne muzayyen karke dikhaya jo amaal wo karte the,[29]
Pareshani kis ki taraf se aayi?
Allah (سُبْحَانَهُ وَتَعَالَى) farma rahe hain Meri, yani Allah (سُبْحَانَهُ وَتَعَالَى) ki taraf se,
abhi hum sun chuke hain ke koi faida ya nuksan nahi pahuncha sakta sivai Allah (سُبْحَانَهُ وَتَعَالَى) ke,
Dua ki thi qubool nahi huwi, phir se ki qabool nai huwi, phir ki,...,
kisi ke ghar mein inteqal ho gaya (Allah bachaye),
kisi ki talaq ho gayi,
kisi ki job chali gayi, karobar mein nuqsan ho gaya
Log pareshani me kya kehte hain samajhte nahi, Allah (سُبْحَانَهُ وَتَعَالَى) se keh rahe hain, “Ja jo karta kar le”
Ghuroor mein aa kar, dua hi chorrh di, Allah (سُبْحَانَهُ وَتَعَالَى) se mangna hi band kar diya,
Ek hadith ka mafhoom hai ke, agar aazmaish aye to Allah ke aage jhuk jao, agar aur aazmaish aye to aur jhuk jao…
Kuch aise conditions jin ki wajeh se duaein qubool nahi hoti;
Tirmidhi mein, Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْهُ) rivayat karte hain ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke “Aye! logo, yaqeenan Allah (سُبْحَانَهُ وَتَعَالَى) paak hai, aur wo (سُبْحَانَهُ وَتَعَالَى) qubool nahi karte sivai uss ke jo paak hai, aur yaqeenan Allah (سُبْحَانَهُ وَتَعَالَى) ne wohi hukum diya musalmano ko, jo hukum diya nabiyon ko, phir Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne Surah Mu’minun ki 51wi ayat tilawat ki, “Aye Nabiyon! halaal cheezon ko khao aur nek amal karo, yaqeenan Mein (سُبْحَانَهُ وَتَعَالَى) bahut achhi tarah janta hoon ke tum kya karte ho.
Aur aage Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne ek aadmi ke bare mein farmaya, jo ke ek lamba safr tay kar raha hai, jiske bal bikhre huwe hain aur wo dhool mein lipta huwa hai, wo apne haath aasman ki taraf uthata hai aur kehta hai, “Ya Rabb, Ya Rabb!” lekin abhi tak uss ka khana haram se hai, aur uss ka peena haram se hai, aur uss ka pehanna haram se hai, aur uss ki parvarish haram se hai, toh phir wo (dua) kaise qubool ho sakti hai.[30]
Ibn Majah mein Aisha (رضي الله عنها) se rivayat hai ki “maine suna rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko farmate huwe ke, neki ki taraf bulate raho aur burai se rokte raho, iss se pehle ke tum dua mango aur tumhari dua qabool na ho”[31]
To agar dua’in qabool nahi ho rahi hain to, dekho ke kahin haram ko halal to nahi kar liya hai hum ne, aaj kaun sonch raha hai iss baare me, kya hum inn ahadith par amal kar rahe hain?
Agar nahi to iss par amal zaroori hai.
Dua ki qabooliyat se mutalliq kuch ahadith hain ke;
Sunan Abu Dawud mein Anas bin Malik (رَضِيَ ٱللَّٰهُ عَنْهُ) rivayat karte hain ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke Iqama aur Namaz ke dauran mein ki gayi dua, kabhi reject nahi hoti [32]
Adab Al Mufrad mein Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْهُ) rivayat karte hain ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke 3 duaein bila shuba qabool hoti hain
Adab Al Mufrad mein Abu Bakr As Siddiq (رَضِيَ ٱللَّٰهُ عَنْهُ) se suna gaya ke, “‘ek musalman bhai ki dua, jo wo Allah ki khatir kare’ aisi dua qabool hoti hai”[34]
Sahih Muslim mein aata hai ke Qatada (رَضِيَ ٱللَّٰهُ عَنْهُ) ne Anas (رَضِيَ ٱللَّٰهُ عَنْهُ) se poocha ke kaun si dua Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) kasrat se kiya karte the: farmaya Anas (رَضِيَ ٱللَّٰهُ عَنْهُ) ke “Rabbana Aatina fid dunya hasanatan wa fil aakhirati hasanato waqina aazab an naar”, “Aye Allah (سُبْحَانَهُ وَتَعَالَى) hume iss duniya mein bhi bhalayi aata farma aur aakhirat mein bhi bhalai aata farma aur jahannum ke azab se bacha, aur aage Qadata (رَضِيَ ٱللَّٰهُ عَنْهُ) farmate hain ke jab bhi Anas (رَضِيَ ٱللَّٰهُ عَنْهُ) dua karte toh ye wali dua hi karte, aur jab bhi doosri dua ka irada kiya toh uss mein ye hi dua dakhil ki.[35]
toh hume bhi ye hi karna, apni duaon ke saath, iss dua ko zaroor milana hai, kahin per bhi add kar lijiye, behtar hai ke shuru hi iss dua se kijiye
Sunan Abu Dawud mein Aisha (رضي الله عنها) rivayat karti hain ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ), jaame duein pasand karte the, aur doosre duaon ko tark kar dete the[36] yani aesi duaein jiske alfaaz chote hon aur maanay bade hon
Miskat mein Anas (رَضِيَ ٱللَّٰهُ عَنْهُ) se rivayat hai ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) dua mein haat itnay uper utah te ke aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke armpits nazar aate.[37]
Abu Dawud aur Tirmidhi mein Fadalah bin Ubaid (رَضِيَ ٱللَّٰهُ عَنْهُ) rivayat karte hain ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne ek shakhs ko namaz ke baad dua maangte huwe suna ke unhone nahi ki Allah (سُبْحَانَهُ وَتَعَالَى) ki tareef aur nahi maanga Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke liye, toh iss shakhs ke baare mein Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke “ye bahut jaldi mein tha”, phir Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne uss shakhs to bulaya aur farmaya ke, “jab tum mein se koi namaz padh chuka ho aur dua karna chahta ho, toh pehle, yani ke dua ke shuru mein hi Allah (سُبْحَانَهُ وَتَعَالَى) ki tareef karo, Allah (سُبْحَانَهُ وَتَعَالَى) ki bulandi, badayi bayan karo, phir Allah (سُبْحَانَهُ وَتَعَالَى) se mere yani ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke maango, phir uss ke apnay liye jo chaho wo maang lo” [38]
Sahih Muslim mein Anas (رَضِيَ ٱللَّٰهُ عَنْهُ) rivayat karte hain ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, jab tum mein se koi dua kare toh ‘Will’ ke saath, yani ke pakke yaqeen ke saath dua kare aur ye na kahe ke “Ae Allah (سُبْحَانَهُ وَتَعَالَى) agar tu chah he toh mujhe aata farma kyon ke Allah (سُبْحَانَهُ وَتَعَالَى) per jabr karne wala koi nahi hai. [39]
Sahih muslim mein Umm Darda (رضي الله عنها) rivayat karti hain apne shohar se, jinhonay bayan kiya ke, unhone Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko, ye bayan karte huwe suna hai ke “Jo shakhs apne bhai ke liye uss ki peet ke peeche, yani uski ghair maujoodgi mein dua karta hai toh malikul muwakkilu kehte hain “aameen”, aur uss kay jaisa tumhare liye bhi. samajh mein ye aata hai ke malikul muwakkilu, farishte hain, jo duaon ko Allah (سُبْحَانَهُ وَتَعَالَى) ke paas le jate hain, toh ye farishton ne kaha ameen, ke wohi dua qabool hojaye uss ke haqq mein bhi jis ne ye dua maangi [40]
ye hi mafoom Sahih Muslim mein Abu Darda (رَضِيَ ٱللَّٰهُ عَنْهُ) se rivayat kiya gaya hai [41]
Sahih Muslim mein Ibn Abbas (رَضِيَ ٱللَّٰهُ عَنْهُ) rivayat karte hain ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke ruku ke position mein apne Rabb ki azmat aur badayi bayan karo aur sajde mein khoob dua karo. Hadith mein ‘فاجتهدوا’ ke alfaz aaye hain, yani ke jihad kaisa karte waisa dua karo Allah (سُبْحَانَهُ وَتَعَالَى) se, utni intensity aur dil ki kaifiyat aani chahiye. [42]
That which Allah opens for mankind from (His) mercy, there is no withholder for it, and that which He withholds, there is no releaser for it other than Him, and He is the Mighty the Wise.
And if Allah afflicts you with harm, then there is none who can remove it but He, and if He intends good for you, then there is none who can keep back His grace, He grants it to whom He wills of His servants, and He is the Protectively Forgiving, the Merciful.
and He put unity in their hearts. Had you spent all that is in the earth (even then) you would not have been able to put unity in their hearts, but Allah has put unity among them. He is certainly Mighty, Wise.
[4] Mu'adh binJabal narrated that the Messenger of Allah (s.a.w) said: "Allah, the Mighty and Sublime, said: 'Those who love each other for the sake of My Majesty shall be upon podiums of light, and they will be admired by the Prophets and the martyrs.'"
[5] Yahya related to me from Malik from Abdullah ibn Abd ar-Rahman ibn Mamar from Abu'l-Hubab Said ibn Yasar that Abu Hurayra said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Allah, the Blessed, the Exalted, will say on the Day of Rising, "Where are those who loved each other for My majesty? Today I will shade them in My shade on the day when there is no shade except My shade." "'
[6] Narrated Abu Sa`id: Some people from the Ansar asked Allah's Messenger (ﷺ) (to give them something) and he gave to everyone of them, who asked him, until all that he had was finished. When everything was finished and he had spent all that was in his hand, he said to them, '"(Know) that if I have any wealth, I will not withhold it from you (to keep for somebody else); And (know) that he who refrains from begging others (or doing prohibited deeds), Allah will make him contented and not in need of others; and he who remains patient, Allah will bestow patience upon him, and he who is satisfied with what he has, Allah will make him self-sufficient. And there is no gift better and vast (you may be given) than patience."
[7] Jabir (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) never said 'no' to anyone who asked him for anything. [Al-Bukhari and Muslim].
وعن جابر رضي الله عنه قال: ما سئل رسول الله صلى الله عليه وسلم شيئاً قط فقال: لا. ((متفق عليه)).
[8] Narrated Anas bin Malik: In the lifetime of Allah's Messenger (ﷺ) (p.b.u.h) the people were afflicted with a (famine) year. While the Prophet was delivering the Khutba (sermon) on the pulpit on a Friday, a Bedouin stood up and said, "O Allah's Messenger (ﷺ)! The livestock are dying and the families (offspring) are hungry: please pray to Allah to bless us with rain." Allah's Messenger (ﷺ) raised both his hands towards the sky and at that time there was not a trace of cloud in they sky. Then the clouds started gathering like mountains. Before he got down from the pulpit I saw rainwater trickling down his beard. It rained that day, the next day, the third day, the fourth day and till the next Friday, when the same Bedouin or some other person stood up (during the Friday Khutba) and said, "O Allah's Messenger (ﷺ)! The houses have collapsed and the livestock are drowned. Please invoke Allah for us." So Allah's Messenger (ﷺ) raised both his hands and said, "O Allah! Around us and not on us." Whichever side the Prophet (ﷺ) directed his hand, the clouds dispersed from there till a hole (in the clouds) was formed over Medina. The valley of Qanat remained flowing (with water) for one month and none, came from outside who didn't talk about the abundant rain.
حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، قَالَ أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، قَالَ أَخْبَرَنَا الأَوْزَاعِيُّ، قَالَ حَدَّثَنَا إِسْحَاقُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ الأَنْصَارِيُّ، قَالَ حَدَّثَنِي أَنَسُ بْنُ مَالِكٍ، قَالَ أَصَابَتِ النَّاسَ سَنَةٌ عَلَى عَهْدِ رَسُولِ اللَّهِ صلى الله عليه وسلم فَبَيْنَا رَسُولُ اللَّهِ صلى الله عليه وسلم يَخْطُبُ عَلَى الْمِنْبَرِ يَوْمَ الْجُمُعَةِ قَامَ أَعْرَابِيٌّ فَقَالَ يَا رَسُولَ اللَّهِ، هَلَكَ الْمَالُ وَجَاعَ الْعِيَالُ، فَادْعُ اللَّهَ لَنَا أَنْ يَسْقِيَنَا. قَالَ فَرَفَعَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَدَيْهِ، وَمَا فِي السَّمَاءِ قَزَعَةٌ، قَالَ فَثَارَ سَحَابٌ أَمْثَالُ الْجِبَالِ، ثُمَّ لَمْ يَنْزِلْ عَنْ مِنْبَرِهِ حَتَّى رَأَيْتُ الْمَطَرَ يَتَحَادَرُ عَلَى لِحْيَتِهِ، قَالَ فَمُطِرْنَا يَوْمَنَا ذَلِكَ، وَفِي الْغَدِ وَمِنْ بَعْدِ الْغَدِ وَالَّذِي يَلِيهِ إِلَى الْجُمُعَةِ الأُخْرَى، فَقَامَ ذَلِكَ الأَعْرَابِيُّ أَوْ رَجُلٌ غَيْرُهُ فَقَالَ يَا رَسُولَ اللَّهِ، تَهَدَّمَ الْبِنَاءُ وَغَرِقَ الْمَالُ، فَادْعُ اللَّهَ لَنَا. فَرَفَعَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَدَيْهِ وَقَالَ " اللَّهُمَّ حَوَالَيْنَا وَلاَ عَلَيْنَا ". قَالَ فَمَا جَعَلَ يُشِيرُ بِيَدِهِ إِلَى نَاحِيَةٍ مِنَ السَّمَاءِ إِلاَّ تَفَرَّجَتْ حَتَّى صَارَتِ الْمَدِينَةُ فِي مِثْلِ الْجَوْبَةِ، حَتَّى سَالَ الْوَادِي ـ وَادِي قَنَاةَ ـ شَهْرًا. قَالَ فَلَمْ يَجِئْ أَحَدٌ مِنْ نَاحِيَةٍ إِلاَّ حَدَّثَ بِالْجَوْدِ.
[9] Narrated Masruq: One day I went to Ibn Mas`ud who said, "When Quraish delayed in embracing Islam, the Prophet (ﷺ) I invoked Allah to curse them, so they were afflicted with a (famine) year because of which many of them died and they ate the carcasses and Abu Sufyan came to the Prophet (ﷺ) and said, 'O Muhammad! You came to order people to keep good relation with kith and kin and your nation is being destroyed, so invoke Allah I ? So the Prophet (ﷺ) I recited the Holy verses of Sirat-Ad-Dukhan: 'Then watch you For the day that The sky will Bring forth a kind Of smoke Plainly visible.' (44.10) When the famine was taken off, the people renegade once again as nonbelievers. The statement of Allah, (in Sura "Ad- Dukhan"-44) refers to that: 'On the day when We shall seize You with a mighty grasp.' (44.16) And that was what happened on the day of the battle of Badr." Asbath added on the authority of Mansur, "Allah's Messenger (ﷺ) prayed for them and it rained heavily for seven days. So the people complained of the excessive rain. The Prophet (ﷺ) said, 'O Allah! (Let it rain) around us and not on us.' So the clouds dispersed over his head and it rained over the surroundings."
[10] `Uthman bin Hunaif narrated that a blind man came to the Prophet (ﷺ) and said: “Supplicate to Allah to heal me.” He (ﷺ) said: “If you wish I will supplicate for you, and if you wish, you can be patient, for that is better for you.” He said: “Then supplicate to Him.” He said: “So he ordered him to perform Wudu’ and to make his Wudu’ complete, and to supplicate with this supplication: ‘O Allah, I ask You and turn towards You by Your Prophet Muhammad (ﷺ), the Prophet of Mercy. Indeed, I have turned to my Lord, by means of You, concerning this need of mine, so that it can be resolved, so O Allah so accept his intercession for me (Allāhumma innī as’aluka wa atawajjahu ilaika binabiyyka Muḥammadin nabi-ir-raḥmati, innī tawajjahtu bika ila rabbī fī ḥājatī hādhihī lituqḍā lī, Allāhumma fashaffi`hu fīyya).’”
[11] 'Ata' bin Abu Rabah reported: Ibn 'Abbas (May Allah be pleased with them) asked him whether he would like that he should show him a woman who is from the people Jannah. When he replied that he certainly would, he said, "This black woman, who came to the Prophet (ﷺ) and said, 'I suffer from epilepsy and during fits my body is exposed, so make supplication to Allah for me.' He (ﷺ) replied: 'If you wish you endure it patiently and you be rewarded with Jannah, or if you wish, I shall make supplication to Allah to cure you?' She said, 'I shall endure it.' Then she added: 'But my body is exposed, so pray to Allah that it may not happen.' He (Prophet (ﷺ)) then supplicated for her". [Al-Bukhari and Muslim].
وعن عطاء بن أبي رباح قال: قال لي ابن عباس رضي الله عنهما: ألا أريك امرأة من أهل الجنة " فقلت: بلى، قال: هذه المرأة السوداء أتتت النبي صلى الله عليه وسلم فقالت : إني أصرع، و إني أتكشف، فادع الله تعالى لي قال: "إن شئت صبرت ولك الجنة، وإن شئت دعوت الله تعالى أن يعافيك" فقالت: أصبر، فقالت: إني أتكشف ، فادع الله أن لا أتشكف ، فدعا لها. ((متفق عليه)) .
[12] Narrated Anas: Whenever drought threatened them, `Umar bin Al-Khattab, used to ask Al-Abbas bin `Abdul Muttalib to invoke Allah for rain. He used to say, "O Allah! We used to ask our Prophet to invoke You for rain, and You would bless us with rain, and now we ask his uncle to invoke You for rain. O Allah ! Bless us with rain."(1) And so it would rain.
[13] 'Abdullah bin 'Amr said: "I heard the Messenger of Allah (S.A.W) say: 'When you hear the Mu'adhdhin then say what he says, and do Salah upon me, for whoever does Salah upon me once, Allah will Salah upon him ten (times). Then ask Allah to grant me Al-Wasilah, which is a position in paradise which only one of the slaves of Allah will attain, and I hope that I will be the one. Whoever asks for Al-Wasilah for me, will be entitled to my intercession.'"
Narrated Jabir bin `Abdullah: Allah's Messenger (ﷺ) said, "Whoever, after listening to the Adhan (for the prayer) says, 'O Allah, the Lord of this complete call and of this prayer, which is going to be established! Give Muhammad Al-Wasila and Al-Fadila and raise him to Al-Maqam-al-Mahmud which You have promised him,' will be granted my intercession for him on the Day of Resurrection."
حَدَّثَنَا عَلِيُّ بْنُ عَيَّاشٍ، حَدَّثَنَا شُعَيْبُ بْنُ أَبِي حَمْزَةَ، عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ـ رضى الله عنهما ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " مَنْ قَالَ حِينَ يَسْمَعُ النِّدَاءَ اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلاَةِ الْقَائِمَةِ، آتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ، وَابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِي وَعَدْتَهُ، حَلَّتْ لَهُ شَفَاعَتِي يَوْمَ الْقِيَامَةِ ". رَوَاهُ حَمْزَةُ بْنُ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ النَّبِيِّ صلى الله عليه وسلم.
that the Messenger of Allah (ﷺ) said: "Ask Allah to grant me Al-Wasilah." They said: "O Messenger of Allah! And what is Al-Wasilah?" He said: "The highest level of Paradise. No one will attain it except for one man, and I hope that I am him."
[14] Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "May Allah's curse be on the Jews for they built the places of worship at the graves of their Prophets."
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " قَاتَلَ اللَّهُ الْيَهُودَ اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ ".
Reference : Sahih al-Bukhari 437, In-book reference : Book 8, Hadith 86| USC-MSA web (English) reference: Vol. 1, Book 8, Hadith 428
[21] Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Do not make my grave a place of festivity, and supplicate Allah for me, for your supplication reaches me wherever you are." [Abu Dawud].
وعنه رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: "لا تجعلوا قبري عيدًا وصلوا علي، فإن صلاتكم تبلغني حيث كنتم" رواه أبو داود بإسناد صحيح.
[23] It was narrated from Aws bin Aws that : The Prophet (ﷺ) said: "One of the best of your days is Friday. On this day, Adam was created and on this day he died, on this day the Trumpet will be blown, and on this day all creatures will swoon. So send a great deal of salah upon me on this day, for your salah will be presented to me." They said: "O Messenger of Allah (ﷺ), how will our salah be presented to you when you have decomposed (after death)?" He said: "Allah, the Mighty and Sublime, has forbidden the earth to consume the bodies of the prophets, peace be upon them."
من أفضَلِ أيامِكم يومُ الجمُعةِ، فيه خَلَقَ اللهُ آدَمَ، وفيه قُبِضَ، وفيه النفْخةُ، وفيه الصعْقةُ، فأكْثِروا عليَّ منَ الصلاةِ فيه، فإنَّ صَلاتَكم مَعروضةٌ عليَّ، قالوا: يا رسولَ اللهِ، وكيف تُعرَضُ صَلاتُنا عليكَ وقد أرَمْتَ؟ يَعني: قد بَلِيتَ، قال: إنَّ اللهَ حرَّمَ على الأرضِ أنْ تأكُلَ أجسادَ الأنْبياءِ. .
الراوي: أوس بن أبي أوس وقيل أوس بن أوس والد عمرو المحدث: شعيب الأرناؤوط المصدر: تخريج زاد المعاد الصفحة أو الرقم: 1/354 خلاصة حكم المحدث: إسناده صحيح
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إنَّ مِن أفضَلِ أيَّامِكم يومَ الجُمعةِ؛ فيه خُلِق آدمُ، وفيه قُبِض، وفيه النَّفخةُ، وفيه الصَّعقةُ، فأَكثِروا عليَّ مِن الصَّلاةِ فيه؛ فإنَّ صلاتَكم معروضةٌ عليَّ، قال: قالوا: يا رسولَ اللهِ، وكيف تُعرَضُ صلاتُنا عليك وقد أَرَمْتَ؟ يقولونَ: بَلِيتَ، فقال: إنَّ اللهَ عزَّ وجلَّ حرَّم على الأرضِ أجسادَ الأنبياءِ. .
الراوي: أوس بن أبي أوس وقيل أوس بن أوس والد عمرو المحدث: شعيب الأرناؤوط المصدر: تخريج سنن أبي داود الصفحة أو الرقم: 1047 خلاصة حكم المحدث: صحيح لغيره
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من أَفضلِ أيامِكم يومَ الجُمعةِ فيه خُلِقَ آدمُ وفيه قُبِضَ وفيه النفخةُ وفيه الصعقةُ فأكثِروا عليَّ منَ الصلاةِ فيه فإن صلاتَكم معروضةٌ عليَّ قالوا يا رسولَ اللهِ كيفَ تُعرَضُ عليكَ صلاتُنا وقد أَرَمْتَ يعني وقد بَليتَ فقال إنَّ اللهَ عزَّ وجلَّ حرَّمَ على الأرضِ أن تأكلَ أجسادَ الأنبياءِ .
الراوي: أوس بن أبي أوس وقيل أوس بن أوس والد عمرو المحدث: ابن القيم المصدر: جلاء الأفهام الصفحة أو الرقم: 149 خلاصة حكم المحدث: قواه [بعضهم]
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إنَّ من أفضلِ أيامِكم يومُ الجمعةِ ، فيه خُلِقَ آدمُ ، و فيه قُبِضَ ، و فيه النفخةُ ، و فيه الصعقةُ ، فأكْثِرُوا عليَّ من الصلاةِ فيه ، فإنَّ صلاتَكم معروضةٌ عليَّ . قالوا : و كيف تُعْرَضُ صلاتُنا عليك و قد أَرِمْتَ ؟ أي : بَلِيتَ . فقال : إنَّ اللهَ جلَّ و علا حرَّمَ على الأرضِ أن تأكلَ أجسامَنا .
الراوي: أوس بن أبي أوس وقيل أوس بن أوس والد عمرو المحدث: الألباني المصدر: صحيح الترغيب الصفحة أو الرقم: 696 خلاصة حكم المحدث: صحيح
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مِن أفضَلِ أيَّامِكم يَومُ الجُمُعةِ، فيه خُلِقَ آدمُ، وفيه قُبِضَ، وفيه النَّفخةُ، وفيه الصَّعقةُ، فأكثِروا علَيَّ مِنَ الصَّلاةِ فيه، فإنَّ صلاتَكم مَعروضةٌ علَيَّ. فقالوا: يا رسولَ اللهِ، وكيف تُعرَضُ عليكَ صَلاتُنا وقد أرِمتَ؟ -يَعني وقد بَليتَ- قال: إنَّ اللهَ عزَّ وجلَّ حرَّمَ على الأرضِ أنْ تَأكُلَ أجسادَ الأنبياءِ صَلواتُ اللهِ عليهم. .
الراوي: أوس بن أبي أوس وقيل أوس بن أوس والد عمرو المحدث: شعيب الأرناؤوط المصدر: تخريج المسند لشعيب الصفحة أو الرقم: 16162 خلاصة حكم المحدث: إسناده صحيح
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قالَ لي رَسولُ اللهِ صلَّى اللهُ عليه وسلَّمَ: إنَّ من أفضَلِ أيَّامِكُمُ يَومَ الجُمُعةِ؛ فيه خُلِق آدَمُ، وفيه قُبِضَ، وفيه النَّفخةُ، وفيه الصَّعقةُ؛ فأكثِروا عَلَيَّ منَ الصَّلاةِ فيه؛ فإنَّ صَلاتَكُم مَعروضةٌ عَلَيَّ. قالوا: وكَيفَ تُعرَضُ صَلاتُنا عليكَ وقد أَرَمْتَ؟ قالَ: إنَّ الله عزَّ وجلَّ قد حَرَّم على الأرضِ أن تَأكُلَ أجسادَ الأنبِياءِ. .
الراوي: أوس بن أوس الثقفي المحدث: الحاكم المصدر: المستدرك على الصحيحين الصفحة أو الرقم: 1044 خلاصة حكم المحدث: صحيح على شرط البخاري
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أكثِروا علَيَّ مِنَ الصَّلاةِ يَومَ الجُمُعةِ؛ فإنَّ صَلاتَكم مَعروضةٌ علَيَّ. قالوا: كيف تُعرَضُ عليكَ وقد أرِمْتَ؟ قال: إنَّ اللهَ حَرَّمَ على الأرضِ أنْ تَأكُلَ أجسادَ الأنبياءِ. .
الراوي: أوس بن أبي أوس وقيل أوس بن أوس والد عمرو المحدث: الألباني المصدر: إرواء الغليل الصفحة أو الرقم: 1/34 خلاصة حكم المحدث: إسناده صحيح
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أكثِرُوا عليَّ من الصلاةِ يومَ الجمعةِ ، فإنَّ صلاتَكم معروضةٌ عليَّ ، قالوا : كيف تُعْرَضُ عليك و قد أَرِمْتَ ؟ قال : إنَّ اللهَ تعالَى حرَّمَ على الأرضِ أن تأكلَ أجسادَ الأنبياءِ .
الراوي: أوس بن أبي أوس وقيل أوس بن أوس والد عمرو المحدث: الألباني المصدر: السلسلة الصحيحة الصفحة أو الرقم: 1527 خلاصة حكم المحدث: إسناده صحيح
[24] Anas reported: The Messenger of Allah, peace and blessings be upon him, said, “Increase your supplications for me on the day and night of Friday. Whoever blesses me once, Allah will bless him ten times.” Source: al-Sunan al-Kubrá 5854, Grade: Hasan (fair) according to Al-Albani.
عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَكْثِرُوا الصَّلَاةَ عَلَىَّ يَوْمَ الْجُمُعَةِ وَلَيْلَةَ الْجُمُعَةِ فَمَنْ صَلَّى عَلَىَّ صَلَاةً صَلَّى اللَّهُ عَلَيْهِ عَشْرًا - 5854 السنن الكبرى كتاب الجمعة ومن جماع أبواب الهيئة للجمعة باب ما يؤمر به في ليلة الجمعة ويومها - 1209 المحدث الألباني خلاصة حكم المحدث حسن في صحيح الجامع
[25] Narrated `Abdullah bin `Umar: The Prophet (ﷺ) said, "While three men were walking, It started raining and they took shelter (refuge) in a cave in a mountain. A big rock rolled down from the mountain and closed the mouth of the cave. They said to each other, "Think of good deeds which you did for Allah's sake only, and invoke Allah by giving reference to those deeds so that He may remove this rock from you." One of them said, 'O Allah! I had old parents and small children and I used to graze the sheep for them. On my return to them in the evening, I used to milk (the sheep) and start providing my parents first of all before my children. One day I was delayed and came late at night and found my parents sleeping. I milked (the sheep) as usual and stood by their heads. I hated to wake them up and disliked to give milk to my children before them, although my children were weeping (because of hunger) at my feet till the day dawned. O Allah! If I did this for Your sake only, kindly remove the rock so that we could see the sky through it.' So, Allah removed the rock a little and they saw the sky. The second man said, 'O Allah! I was in love with a cousin of mine like the deepest love a man may have for a woman. I wanted to outrage her chastity but she refused unless I gave her one hundred Dinars. So, I struggled to collect that amount. And when I sat between her legs, she said, 'O Allah's slave! Be afraid of Allah and do not deflower me except rightfully (by marriage).' So, I got up. O Allah! If I did it for Your sake only, please remove the rock.' The rock shifted a little more. Then the third man said, 'O Allah! I employed a laborer for a Faraq of rice and when he finished his job and demanded his right, I presented it to him, but he refused to take it. So, I sowed the rice many time till I gathered cows and their shepherd (from the yield). (Then after some time) He came and said to me, 'Fear Allah (and give me my right)." I said, 'Go and take those cows and the shepherd.' He said, 'Be afraid of Allah! Don't mock at me.' I said, 'I am not mocking at you. Take (all that).' So, he took all that. O Allah! If I did that for Your sake only, please remove the rest of the rock.' So, Allah removed the rock."
[26] It was narrated that Abu Sa'eed Al Khudri said: “Shall I not tell you what I heard directly from the Messenger of Allah (ﷺ)? I heard it and memorized it: 'A man killed ninety-nine people, then the idea of repentance occurred to him. He asked who was the most knowledgeable of people on earth, and he was told of a man so he went to him and said: “I have killed ninety-nine people. Can I repent?” He said: “After ninety-nine people?!” He said: 'So he drew his sword and killed him, thus completing one hundred. Then the idea of repentance occurred to him (again), so he asked who was the most knowledgeable of people, and he was told of a man (so he went to him) and said: “I have killed one hundred people. Can I repent?” He said: “Woe to you, what is stopping you from repenting? Leave the evil town where you are living and go to a good town, such and such town and worship your Lord there.” So he went out, heading for the good town, but death came to him on the road. The angels of mercy and angels of punishment argued over him. Iblis (Satan) said: “I have more right to him, for he never disobeyed me for a moment.” But the angels of mercy said: “He went out repenting.” (One of the narrators) Hammam said: “Humaid At-Tawil narrated to me from Bakr bin Abdullah that Abu Rafi said: 'So Allah (SWT) sent an angel to whom they referred (the case). He said: “Look and see which of the two towns was he closer, and put him with its people.” (One of the narrators) Qatadah said: “Hasan narrated to us: 'When death came to him he strove and drew closer to the good town, and farther away from the evil town, so they put him with the people of the good town.”
[27] Abu Sa'id al-Khudri reported God’s messenger as saying: Among the B. Isra’il there was a man who killed ninety-nine people and then went out to make enquiry. He went to a monk and asked him whether repentance would be accepted for what he had done, and when he replied that it would not, he killed him. He then began to make enquiry, and a man told him to go to such and such a village. When he was upon the point of death he arose to go towards it, and the angels of mercy and the angels of punishment disputed over him. God then told the one village to come near and the other to remove to a distance, and told the angels to measure the distance between them. He was found to be the distance of a span nearer to the one towards which he was going, and so he was forgiven. (Bukhari and Muslim.)
[28] It was narrated from Abu Hurairah that the Prophet (ﷺ) said: “If you were to commit sin until your sins reach the heaven, then you were to repent, your repentance would be accepted.”
حَدَّثَنَا يَعْقُوبُ بْنُ حُمَيْدِ بْنِ كَاسِبٍ الْمَدَنِيُّ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، حَدَّثَنَا جَعْفَرُ بْنُ بُرْقَانَ، عَنْ يَزِيدَ بْنِ الأَصَمِّ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ـ صلى الله عليه وسلم ـ قَالَ : " لَوْ أَخْطَأْتُمْ حَتَّى تَبْلُغَ خَطَايَاكُمُ السَّمَاءَ ثُمَّ تُبْتُمْ لَتَابَ عَلَيْكُمْ " .
[29] Then why did they not humble themselves, when distress from Us came to them? On the contrary, their hearts hardened and the devil made fair seeming to them, that which they did.
[30] Narrated Abu Hurairah: that the Messenger of Allah (ﷺ) said: "O you people! Indeed Allah is Tayyib (good) and he does not accept but what is good. And indeed Allah ordered the believers with what He ordered the Messengers. He (ﷺ) said: 'O you Messengers! Eat of the good things and do righteous deeds. Verily I am well acquainted with what you do (23:51).' And He said: 'O you who believe! Eat from the good things We have provided you (2:172).' He said: "And he mentioned a man: 'Who is undertaking a long journey, whose hair is dishevelled and he is covered with dust. He raises his hands to the heavens and says: "O Lord! O Lord!" Yet his food is from the unlawful, his drink is from the unlawful, his clothing is from the unlawful, and he was nourished by the unlawful. So how can that be accepted?'"
[31] It was narrated that ‘Aishah said: “I heard the Messenger of Allah (ﷺ) say: ‘enjoin what is good and forbid what is evil, before you call and you are not answered.’”
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا مُعَاوِيَةُ بْنُ هِشَامٍ، عَنْ هِشَامِ بْنِ سَعْدٍ، عَنْ عَمْرِو بْنِ عُثْمَانَ، عَنْ عَاصِمِ بْنِ عُمَرَ بْنِ عُثْمَانَ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ يَقُولُ " مُرُوا بِالْمَعْرُوفِ وَانْهَوْا عَنِ الْمُنْكَرِ قَبْلَ أَنْ تَدْعُوا فَلاَ يُسْتَجَابَ لَكُمْ "
[32] Narrated Anas ibn Malik: The supplication made between the adhan and the iqamah is not rejected.
حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ زَيْدٍ الْعَمِّيِّ، عَنْ أَبِي إِيَاسٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " لاَ يُرَدُّ الدُّعَاءُ بَيْنَ الأَذَانِ وَالإِقَامَةِ " .
Grade: Sahih (Al-Albani)صحيح (الألباني) حكم | Reference : Sunan Abi Dawud 521
[33] Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, "Three supplications are answered without a doubt: the supplication of someone who is oppressed, the supplication of someone on a journey, and the supplication of parents for their children."
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 humne, Surah al-Fatiha ki tafseer ka Panchwa hissa suna, jiss me jo Bande ka hissa hai, uss ki pehli do ayat ki tafseel suni, aaj hum Surah al-Fatiha ki aakhri do ayaat ka tarjuma aur tafseer sunenge aur Surah al-Fatiha par Conclusion ka pehla hissa sunenge, kaafi detail hai iss liye Conclusion ka part 2 bhi hoga;
Tarjuma wa Tafseer – 4
Surah al-Fatiha me, Bande ke hisse me hum Allah (سُبْحَانَهُ وَتَعَالَى) se dua kar rahe hain ke, Iyyaka nastaeen aur Ihdina as-Sirat al-Mustaqeem;
Hum tujh hi se maangte hain aur
Hume Jannat ka seedha raasta, Jannat ke short-cut ki taraf hidayat ki jiye,
Ab ye raasta kaisa hona chahiye, wo bhi specify kar diya gaya hai;
Vs. No. 6
صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِم
Aise logon ka raasta jin per aap ne in’aam kiya hai, aap ka favor raha hai, jin logon ko aapne faida pahonchaya
Iss ayat me samajhne ka ek hi lafz hai: An’amta
ANAMTA (You have favoured) 1:6 أَنعَمتَ
Lafz-e-An’amta ka maddah ya root (ن ع م) hai, An’amta ka matlab In’am, gift, ya in’am kiya gaya;
Issi root se bana, ek aur noun, ek aur ism hai, Ne’mat, jiss ka matlab ehsan karna, barkat dena, faida pahunchana, meherbaani karna, waghairah.
Allah ki ne’mat jin cheezon se wabasta hai, wo hain;
To Kaun si cheez Allah ki ne’mat se bachi huwi hai,
Quran me, Surah an-Nahl ki 18wi ayat me Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke, agar tum Allah ki ne’maton ko shumar karna chaho to ginn na sakoge…[12]
ginn kar nahi bata sakte ke kitni ne’matein hain, beshumaar ne’matein Allah ne hume ata ki hain,
Sahih Muslim ki ek hadith me ata hai ke, Qiyamat ke din Allah (سُبْحَانَهُ وَتَعَالَى) ek shaheed ko apni ne’matein yaad dilayenge, aur wo maan lega ke ye ne’matein duniya me usay mili thi, phir Allah (سُبْحَانَهُ وَتَعَالَى) uss se poochhenge, ke tu ne mere liye kya kiya, wo kahega ke, main tere liye shaheed ho gaya. Allah (سُبْحَانَهُ وَتَعَالَى) farmayenge ke, tu ne jhoot kaha, tu shaheed iss liye huwa kyun ke log tujhe shaheed kahe…,[13] iss ko muh ke bal ghaseeto aur dozaq me daal do, yehi mamela ek aalim aur sakhi ke saath bhi hoga.
Apne taur par agar hum Allah ki ne’maton ka hisab karna chahe to hum zaati taur par to nahi kar sakte, lekin agar Allah (سُبْحَانَهُ وَتَعَالَى) hume yaad dilaye to hume yaad aa jayega.
Issi root se ek aur lafz hai, Ni’ma jiss ke maane behtareen, excellent ke hain, aur ye lafz Allah ke attributes, Allah ki jo sifaton se wabasta hain, wo hain;
al-Wakeel, Trustee jaisa Surah aal-Imran ki 173rd ayat me aya hai ke,
…وَقَالُوا۟ حَسْبُنَا ٱللَّهُ وَنِعْمَ ٱلْوَكِيلُ
aur wo kehne lage, humare liye Allah kafi hai aur wohi behtareen karsaaz hai,[14]
Sarparast aur Madadgaar, jaisa Surah al-Anfal ki 40wi ayat me aya hai ke,
نِعْمَ ٱلْمَوْلَىٰ وَنِعْمَ ٱلنَّصِيرُ
Wo (Allah) tumhara behtareen Sarparast hai, himayati hai, aur behtareen hami hai aur madadgaar hai.[15]
Phir Surah as-Saffat me, fala-ne’mal mujibeen aya hai, “To dekho ke hum kaise ache jawab dene wale, dua qabool karne wale hain.[16]
Quran khule taur par ye wazeh kar diya hai ke Allah (سُبْحَانَهُ وَتَعَالَى) ki ne’matein kin logon ko milegi, Surah an-Nisa ki 69th ayat me farmaya ke, “Aur jo log Allah aur uss ke Rasool ki ita’at karte hain, wo Qiyamat ke din, unn logon ke saath honge, jin par Allah ne bada fazl kiya, yani, Anbiya, aur Siddiqeen, aur Shuhada’, aur Saliheen…[23]
Hume chahiye ke, Allah ki ne’maton ka shukr ada karein.[24]
Iss silsile me Sunan Ibn Majah ki ek hadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Allah (سُبْحَانَهُ وَتَعَالَى) kisi bande ko koi ne’mat nahi ata karta, aur wo kehta hai “al-Hamdulillah” siway iss ke, ke jo kuch tareef bande ne ki, wo behtar hai, uss ne’mat se jo usay mili.[25]
To pata chala ke banda jab ne’maton par shukr karta hai, to ye kaifiyat Allah ko bohot pasand hai.
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Agar Allah (سُبْحَانَهُ وَتَعَالَى) kisi par apni ne’matein ata karta hai, to wo pasand karta hai ke, uss ke bande par uss ki ne’mat ka asar nazar aye.[26]
Iss me do cheezen hain, baaz log hote hain, jis ke paas Allah ki ne’matein hoti to hain, lekin wo uss ka izhaar nahi karte.
Iss ke bar-aks, baaz log hote hain, unn ke paas kuch bhi nahi hota aur wo izhaar pe izhaar kiye ja rahe hain, qarz le ke izhar karte.
Ye dono kaifiyaat se bachna chahiye.
Iss hadith me, aap (صلى الله عليه وسلم) ne lafz-e-An’amu istemaal kiya, rahat ya sukoon ke mano me, farmaya ke, Kaifa An ‘amu, main sukoon se kaise baitth sakta hoon, jab ke Israfeel, jo soor phoonkne par tainaat farishte hain, soor ko muh laga kar baitthe hain, iss intezaar me ke Allah kisi bhi waqt soor phookne ka hukum de de.
Aisi baatein sunn kar sahaba pareshaan ho jaate the, to aap (صلى الله عليه وسلم) ne unhe hukum diya ke, Hasbunallaha, wa ne’mal wakeel se rahat haasil karo.
Hamare liye Allah kafi hai, aur wo behtareen intezaam karne wala, behtareen kar-saaz hai.[27]
Matlab ye ke, Israfeel soor apne muh me pakad kar baitthe hain, hukum ke intezaar me, ye to pareshan-kun baat hai. Insaan ko iss ki fikr hona chahiye, lekin, har pareshani Allah ki taraf se hai aur uss ka hal bhi Allah hi ke paas hai.
Zikr karne se insaan ke dil ko itmenaan milta hai.
Ek hadith me, Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) lafz-e-Un’ema istemal kiya, jo bharosa na karna, shak karne ke maano me aya hai.[28]
Ek aur hadith me, Sach bolna bhi Allah ki ne’mat se wabasta hai.[29]
Surah al-Fatiha Quran ka abstract hai, summary hai, yani yahi mazameen sarey Quran mein phaila diye gaye hain,
Aur banda jo maangega, main usay doonga, to humne manga, Ihdinas Sirat al-Mustaqeem, hidayat maangi,
To Surah al-Baqarah ki pehli ayat me, hidayat ka zikr aa gaya, Alif, Laam, Meem, Zalikal Kitabu la raiba feeh, hudali al-Mutaqeen. Ye wo kitab hai jis me koi shak nahi, aur ye hidayat hai, muttaqeen ke liye.
Dua maangi, Allah ne de di, hidayat maangi, hidayat ka raasta bata diya, Quran nazil karke. Jiss me koi shak nahi.
Siratal Lazeena, an’amta alaihim maanga, to humne abhi suna ke, an’amta alaihim ko surah nisa mein samjhaya gaya hai, yeh kaun log hai jin per inaam kiya gaya hai?
Allah aur usske Rasool ki itaa’at kartey hai aur yeh kin ke saath hongey?
Nabiyon ke saath,
siddiqeen ke saath,
saleheen ke saath,
shuhadaa’ ke saath,
kya behtareen company hogi, yeh hai anamta alaihim, jiss per aap ne inaam kiya hai.
Issi silsile me Bukhari ki ek hadith me, Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) farmati hain, Surah an-Nisa ki iss ayat ka hawala dete huwe ke, Allah (سُبْحَانَهُ وَتَعَالَى) Nabiyon ko inteqaal se pehle ek choice deta hai ke wo, duniya ki zindagi ko chune ya aakhirat ki zindagi ko.
Aur wo kehti hain ke, Rasoolullah (صلى الله عليه وسلم) ke aakhri waqt me, beemari ki halat me suna,
aur aap (صلى الله عليه وسلم) ki awaz khur-duri ho rahi thi, aap (صلى الله عليه وسلم) farmaate the,
Unn logon ki sohbat me, jin par Allah ne in’aam kiya hai, aur ye Surah an-Nisa ki 69th ayat ke aakhir tak Aisha RA ne tilawat ki, aur kaha ke, (4:69)
To maine soncha ke aap (صلى الله عليه وسلم) ko ye choice de di gayee.[30]
Aur kya maanga?
Vs.No.7:
غَيرِ المَغْضُوبِ عَلَيهِم وَلَا الضَّآلِّينَ
Un logon ka rasta nahin jiss per aap ka ghazab, aap ki narazgi huwi aur na un logon ka jo gumraah huwe.
Iss ayat me samajhne wale teen alfaz hain: Ghair, al-Maghzoob, az-Zaaleen
GHAYR ( Not or save ) غَيْرِ 1:7
Lafz-e-Ghair ka maddah ya root (غ ى ر) hai, jis ka matlab Not, ya except ke aate hain. Issi root ke alfaz me,
Lafz-e-Yughayyirunna hai, jis ke maane tabdeel karna, alter karne ke aate hain.[31]
Lafz-e-Yughayyiru hai, change karna, badalne ke maane aate hain.[32]
Lafz-e-Ghair ka matlab, doosre ke aaye hain, jaise dozaq me insaan jab jalenge, to unn ka skin, unn ki jild jal jayega to doosri jild se badal di jayegi kaha.[33]
Phir Surah al-Baqarah me, Li ghairi Allah aya hai, zabiha par Allah ka naam se hatt kar kisi aur ka naam lena, other than Allah ke maane aye hain.[34]
Bi ghairi al-Haq aya hai, Yahood nabiyon ka qatl kiya karte the, bi-ghairi al-Haq, baghair haq per rahe, yani na-haq qatl karte the.[35]
Lafz-e-al-Mughiraat aya hai, Surah al-Adiyaat me, Fa al-Mughiraati Sub’ha, chaapa maarna, Raid karne ke maane aaye hain.
Iss ayat ka doosra lafz hai, al-Maghzoob,
AL-MAGZUBB (Those who earn anger) 1:7 اَلْمَغْضُوبِ
Lafz-e-al-Maghzoob ka maddah ya root (غ ض ب) hai, Lafz-e-Ghazab jo issi root se bana huwa hai, uss ke maane ghussay (anger) ke aate hai,[36]
Allah (سُبْحَانَهُ وَتَعَالَى) jin logon se Ghussay me hain ya naraz hain, wo hain;
Jo Nabi ke haathon qatl ho gaya maidan-e-jing me, aur uss shaks par Allah ka ghazab shadeed ho gaya, jiss ne ya jin logon ne Rasoolullah (صلى الله عليه وسلم) ke chehre ko zakhmi kiya.[46] Ye Jung-e-Uhud ka waqiya hai.
Jo log nabiyon ki qabron ko sajda karne ki jagah bana liye,[47]
Ghazab ka, Ghusse ka opposite maghfirat hai,[50] aur
Jo Allah ka Ghazab, uss ka ghussa, ya uss ki nazargi kamate hain, aise logon ka sila jahannam hai.[51]
To hume kya karna chahiye?
Surah al-Fatiha ki iss ayat me to hum dua maang rahe hai ke, aise logon ke Raaste ki taraf hidayat na kijiye, jin par aap ka ghussa ya ghazab huwa ho, phir
Rasoolullah (صلى الله عليه وسلم) ne hume dua sikhayee, jis me panah maangi gayee;
Aur ye hadith humare zehan me hona chahiye ke, Allah (سُبْحَانَهُ وَتَعَالَى) ne likh liya hai jo uss ke paas hai Arsh ke ooper ke,
Meri rehmat mere ghazab ya ghusse par muqaddam hai, ya
Meri Rehmat ko Mere Ghusse par fauqiyat haasil hai,
Aur ek hadith me aya hai ke, Meri Rehmat Mere Ghusse par ghalib aa gayee hai.[53]
Baye haath ko peeth ke peeche karke, teka lene se mana farmaya aap (صلى الله عليه وسلم) ne, kyun ke, ye maghzoobi alaihim jo log hain, wo aisa baitthte hain.[54]
Hume Sadaqa chhupa kerna chahiye, kyun ke, Raazdari me kiya huwa Sadaqah Allah ke ghusse ko bujha deta hai.[55]
Rasoolullah (صلى الله عليه وسلم) ne farnaya ke, yahoodi wo hain jin par Allah ka ghazab aur ghussa hai, aur eesayi wo hain jo Zaalleen hain.[56] ye Zaalleen kaun hain?
AZ-ZAALIIN (Those who go astray) 1:7 اَلضَّآلِيْنَ
Lafz-e-Zaalleen ka maddah ya root (ض ل ل) hai, aur iss ka matlab Wo jo gumrah hain. To Zaalleen kaun log hain? Wo log;
Jo Kufr karte hain, yani Allah ka inkaar karte hain,[57]
Ek lambi hadith hai ke…Jo koi gumrahi ki taraf dawat dega, uss ka bhi hissa hoga uss gunah me jo log karte hain, bina unn logon ke gunah me kami huwe,...[77]
Aap (صلى الله عليه وسلم) ne farmaya, meri ummat ko Allah (سُبْحَانَهُ وَتَعَالَى) gumrahi par, zalalat par jama nahi karega,[78]
Yane az-Zaalleen woh log hain jo gumrah hain aur woh log jo nukhsaan utthaney waley hain.
To aise logon ka rasta matt dikhaiyye, jin par aap ka ghazab, aap ka ghussa raha ho, aur jo Sirat al-Mustaqeem se gumraah ho gaye hon.
Phir kayee ahadith me aya hai ke, jab imam namaz me, Ghairi al-Maghzoobi Alaihim wala az-Zaalleen kahe to Ameen kaho,
Ameen ke kya maaney hai?
Ameen ka matlab, Aye Allah hamari dua ko qabool kijiye aur jawab dijiye.
Dua me, Dua karne wala bhi shamil ho jata hai aur Ameen kehne wala bhi shamil ho jata hai,[79]
Aap (صلى الله عليه وسلم) ne farmaya ke, agar aameen bolne walon ki Aameen, Aasmaan walon se coincide ho, unn ki aameen se mil jaye, same time par ho, to pichle gunah maaf kar diye jaate hain.[80]
Aur Aameen kaise kahenge, uss ko kheench kar parrha aap (صلى الله عليه وسلم) ne,[81]
Yahan Surah al-Fatiha ki tafseer khatam huwi, ab structure of the quran per ek nazar daalte hain, phir conclusion hoga;
Structure of the Quran
Structure of the Quran ki rooh se, humne iss se pehle suna tha ke, jo Allah ka hissa hai, uss me mazameen repeat hone ki wajah se ek ring ban gaya hai,
Ye aakhri teen ayaat me bhi, mazameen repeat hone ki wajah se ek ring ban raha hai,
Ihdina as-Sirat al-Mustaqeem, Hume seedha raasta ki taraf hidayat ki jiye, iss me mazmoon ya subject; hidayat hai,
Sirat al-lazeena an’amta alaihim, Unn logon ka raasta jiss par aap ka in’aam huwa ho, iss me Rehmat ka izhaar hai,
Ghairi al-Maghzoobi alaihim, Unn logon ka raasta nahi, jiss par aap ka ghazab ya ghussa huwa ho, iss me Allah ke ghazab ki nafi hai, Ghazab aur Ghusse ko negate kiya ja raha hai, to iss aitebaar se ye bhi Rehmat hai,
Wala al-Zaalleen, aur na unn logon ka raasta jo gumraah huwe, iss hisse me hidayat ki kami hai.[82]
To ring kis tarah ban raha hai, yahan par, pehle hidayat, phir rehmat do waqt repeat huwi aur phir hidayat ke subject aye.
Agar poore Surah al-Fatiha ko, ek nazar me dekhenge to;
Iss ke teen hisse hain, structure ke aitebaar se,
Pehla hissa, ek Ring hai, jiss me Ibadat hai aur iss Ring me Rehmat ka zikr do waqt hai, double Rehmat hai.
Doosra hissa, center hai, uss me adha hissa Ibadat hai aur adha hissa dua hai
Teesra hissa, ek Ring hai, jiss me Dua hai aur iss Ring me bhi Rehmat ka zikr do waqt hai, doube Rehmat hai.
To iss tarah se, subject concentric circles me aa rahe hain.
Conclusion
Surah al-Fatiha ki tafseer ke conclusion me;
Dua maangne se mutalliq hai, kyon ke,
Ek to Surah al-Fatiha bhi ek dua hai, aur
Doosre ye ke, sara masala mangnay ka hi to hai,
Toh conclusion, dua par hona chahiye aur unn masalon par roshni daalna zaroori hai, jo aaj hume pesh aa rahe hain.
Maangi huwi duaon ke saath kya maamla hota hai, wo hum “Summary of Quran” mein sun chuke hain
aur ye pata chala ke jo duaein qubool nahi huwi, uss ke badle mein Allah (سُبْحَانَهُ وَتَعَالَى ) aakhirat mein baday baday ajar denge,
yahan ye jaanna zaroori hai ke ye ajar tab hi milega jab banda duaon
ke saath koshish bhi karay phir bhi kamyab na ho
jaiz khwahish hai ke, exam mein top karenge, dua bhi kar rahe hain, lekin books ko hath nahi laga rahe
jaiz khwahish hai ke, badi post per kaam karna hai, dua bhi kar rahe hain, lekin CV nahi bhej rahe hain,
Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki zindagi ka jaiza lenge toh ye bhi pata chalega ke sari zindagi koshish ki, itni koshish ki ke, koi aur misal nahi milti, deen ko phailane ke liye koshish, uss ke liye finally jung bhi karna pada, aur zakhmi bhi huwe, khoon bhi baha, dandaan bhi shaheed huwe, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke,
Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki ahadith parrhenge to aisa lagta hai ke, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko Allah par mukammal yaqeen tha, duaon ko dekhenge to aisa lagta hai ke, bass dua maangi aur kaam poore ho gaye,
Lekin sath hi sath seerat parrhenge to pata chalega ke, dua ke saath, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne koshish bhi ki, koshish aisi kare ke, aisa lagta hai ke, poora focus koshish par hai, duaon par nahi.
To sunnat-e-rasool ye hai ke, dua ke saath koshish zaroori hai.
Ek Muttafiq alaih hadith mein Abu Huraira (رَضِيَ ٱللَّٰهُ عَنْهُ) se riwayat hai ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke “har kisi ki dua qubool hoti rehti hai, jab tak ke wo sabr se rahe aur ye na kahe ke “maine dua ki thi aur qabool nahi huwi” [83]
toh, na-sabri se kya huwa?
jab banda ye kahe ke, meri dua qabool nahi ho rahi hai,
dua qabool hona band ho gayee,
jo musibatein tal gayi thi, unhe phir khula chod diya gaya, wo phir aa sakti hain,
akhirat me jo duaon ko paal kar bada kiya ja raha tha wo process band ho gaya,
toh behtar ye hai ke, hum sabr ke saath rahein
iss ka matlab ye hai ke hum logon se shikayat karte na phirey, “kya toh bi hai ki, kitti bhi dua karlo qaboolich nai hoti”,
agar logon se na bhi bolein tab bhi apnay andar ek feeling hai, eh ehsaas lekar ghoom rahe hain ke, duaein qabool nahi ho rahi hain,
To ye khayal ko aur iss ehsaas ko khatam karna hai, kyon ki, ye khayal aur ye ehsas gham ki taraf le jata hai,
Surah Mujadhila ki 10wi ayat mein aaya hai ke,..., “secret batein shaitan ki taraf se hain ya uss ke wasswasse aate hain, taake imaan walon ko gham mein daal de…, [84]
Musnad Ahmed ki hadith, Aisha (رضي الله عنها) se riwayat hai ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke “agar kisi bande ke gunah bahut ziyada hon aur uss ki talafi ke liye, gunahon ko balance karne ke liye, nek amaal na hon, to Allah (سُبْحَانَهُ وَتَعَالَى ) uss ke liye kaffare ke taur par usay ranj-o-gham mein daal dete hain,[85]
To yahan pata chala ke gham Allah (سُبْحَانَهُ وَتَعَالَى) ki taraf se bhi ho sakta hai aur shaitan ki taraf se bhi ho sakta hai
Hum kaise pehchane ke, gham kis ki taraf se hai?
agar ye gham,...., na umeedi ya mayoosi ki taraf leja raha hai, to surah Hijr ki 56wi ayat mein aata hai ke, “jo Allah (سُبْحَانَهُ وَتَعَالَى) ki rehmat se mayoos ho gaya wohi zaalleen mein se hai, yani ke, wo gumrah hain.”[86]
‘zaalleen’ kaun log hai,..., ye tafseel hum sun chuke hain,
To gham ki wajah se agar na-umeedi ya mayoosi ho rahi hai, to ye shaitan ke waswason ki wajah se hai, iss se bachna chahiye,
Iss ke aage ki kaifiyat ye hai ke, na-umeedi badhte badhte, iss level tak pahonch jati ke, insan zaalleen se nikal kar kufr mein dakhil ho jata hai, Surah Yusuf ki 87th ayat mein farmaaya ke, “yaqeenan Allah (سُبْحَانَهُ وَتَعَالَى) ki rahmat se koi na-umeed nahi ho sakta siwai unn ke, jo imaan nahi rakhte”[87]
To pehli kaifiyat ho gayi gham ki, doosri kaifiyat kya ho rahi hai?
Gham ke saath darr bhi lag raha hai, Surah aal-Imran ki 175th ayat mein Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke, “Ye khauf daalne wala to Shaitan hai, jo apne doston se daraata hai, [88]
Ye kis ke andar darr paida kar raha hai? hamaray, yani ke musalmano ko dara raha hai,
ye consultant hai, iss se daro, ye tumhara kaam reject kardega, ya
ye tumhara boss hai, iss se daro nahi toh wo tumhe naukri se nikal dega
waghairah, waghairah
Shaitan aur kis se daraata hai?
Surah al-Baqarah ki 268th ayat mein aata hai ke shaitan insan ko garibi se,..., yani poverty se daraata hai,
gunah ki taraf dawat de kar,
rishwat lelo kuch bi nai hota, sab log le rahe hain, iss ke ba-ghair ghar kaisa chalega? bache ka admission hai, kahan se layenge? aisay khayalat dimagh mein aate hain.
Ghareebi se darata bhi hai aur darane ke saath solution bhi deta hai, ji sahi suna aapnay, solution bhi deta hai, toh kya hai shaitan ka solution?
Surah al-Baqarah ki 268th ayat me aagay aata hai ke,...., gharibi se dara ker gunah ki taraf bulata hai, kaun se gunah ki taraf bulata hai? towards immorality yani “fahesh gunahon” ki taraf bulata hai,
Sahih Bukhari ki ek hadith mein ata hai ke, Allah (سُبْحَانَهُ وَتَعَالَى) se ziyada Ghairatmand koi nahi, aur isi liye Allah (سُبْحَانَهُ وَتَعَالَى) ne be-hayayi ke gunahon ko haram qarar diya hai, fahash kam, yani be-sharami ke kaam, jo ke khulay mein kiye gaye hon ya chupa kar, sab ko haram yani ke illegal karaar diya hai,...,[89]
iss se andaza ho jata hai ke fahash kaam kaun se hain.
Aaj poori duniya kis taraf ja rahi hai, log relax karne ke liye, tension ko door karne ke liye, fahash me mubtala ho rahe hain,[90]
Tirmidhi ki ek aur hadith me ata hai ke, Abu Darda (رَضِيَ ٱللَّٰهُ عَنْهُ) se riwayat hai ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) farmate hain ke, Allah (سُبْحَانَهُ وَتَعَالَى) fahash logon se nafrat karte hain[91]
Ek aur lambi hadith mein ata hai ke, Abu Huraira (رَضِيَ ٱللَّٰهُ عَنْهُ) farmate hain ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke jab Allah (سُبْحَانَهُ وَتَعَالَى) kisi banday se nafrat karte hain toh Jibreel (عليه السلام) ko bulate hain aur kehte hain ke “mein iss banday se nafrat karta hoon aur tum bhi uss se nafrat karo”, aur
Jibreel (عليه السلام) bhi uss bande se nafrat karne lagte hain, aur saray aasmano mein elaan kar dete hai ke, yaqeenan Allah (سُبْحَانَهُ وَتَعَالَى) uss falan banday se nafrat karta hai, toh tum sab bhi uss se nafrat karo, aur
Wo sab bhi uss se nafrat karne lagte hain, hatta ye ke wo iss duniya mein lanat ka nishana bann jaata hai, [92]
Toh kya behtareen solution laaya shaitan, Allah (سُبْحَانَهُ وَتَعَالَى) ki nafrat aur iss duniya mein lanat.
Aur teesri kaifiyat ye hai ke shaitan ye waswasa dalta hai ke, hamari nekiyan bahut kam hai, aur gunah ziyada hai, iss liye hamari dua qabool nahi ho rahi hai,
kuch duaen aesi hai jin ka result iss duniya mein hi pata chal jata hai ke, fauran dua qabool hui ke nahi, ya phir unn duaon ke saath Allah (سُبْحَانَهُ وَتَعَالَى) ne kuch doosra maamla kar diye hain, lekin kuch duaen aisi hain jinka result sirf aakhirat mein hi pata chalega,
Jaisa ke, kisi nay jannat maang li, wisay aaj-kal koi mangta nahi hai, hum sab duniya maangne me masroof hain, phir bhi agar kisi ne jannat maang li toh,
Abu Musa Al Ashari (رَضِيَ ٱللَّٰهُ عَنْهُ) se riwayat hai ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, qayamat ke din musalmano mein kuch log aisay aayenge jin ke gunah pahad ke barabar honge aur Allah (سُبْحَانَهُ وَتَعَالَى) unhe maaf kar denge, [93]
Muad bin Jabal (رَضِيَ ٱللَّٰهُ عَنْهُ) ki riwayat se pata chalta hai ke, mafi ki shart ya condition ye hai ke banday ne shirk na kiya ho[94]
toh, shirk kya hai? ye detail mein In-Sha Allah aage samjhenge jab shirk ka lafz aayega, yahan ye jaanna zaroori hai ke,
Surah Al Anam ki 82wi ayat mein aaya ke wo log jo iman laye aur unhone apnay iman ko zulm ya injustice se cover nahi kiya ya dhaapa nahi, toh aise logon ke liye security ya hifazat hai aur aese log hidayat per hai. [95]
Iss ayat mein koi action nahi hai, iman dil-o-dimagh ki kaifiyat hai, apne khayalat ko theek karna aasan kaam nahi hai,
Jab ye aayat nazil huwi toh Sahaba (رضي الله عنهم) bahut pareshan huwe aur Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke paas gaye aur arz kiya “Ya Rasool Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) hum mein se aisa kaun hai jis ne apne ooper zulm ya ziyadati na ki ho”, Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, “iss ayat ka matlab aisa nahi hai, balke iss ka matlab ye hai ke, banda ibadat mein Allah (سُبْحَانَهُ وَتَعَالَى) ke saath kisi aur ko sharik na kare, aage Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya, “kya tumne Luqman (عليه السلام) ki nasihat nahi suni jo unhone apne bete ko di, phir Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne surah luqman ki 13wi aayat tilawat ki [96],
“Aur uss waqt ko yaad karo, Jab Luqman (عليه السلام) ne apnay betay ko naseehat karte huwe, advice karte huwe kaha ke, “Aye mere bete! Allah (سُبْحَانَهُ وَتَعَالَى) ke saath kisi ko sharik na karna, kyon ke, shirk karna zulm-e-azeem hai, bohot bada zulm hai.[97] Zulm-e-azeem yani ke gunah-e-azeem.
Hadith-e-qudsi hai ke, Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْهُ) se riwayat hai ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke, Allah (سُبْحَانَهُ وَتَعَالَى) itnay self-sufficient hai, itnay khud-mukhtar hain, unhe kisi associate ki ya kisi partner ki ya kisi shareek ki zaroorat nahi hai, aur agar koi kisi aur ke liye amal kare aur Allah ke liye bhi kare, toh Allah (سُبْحَانَهُ وَتَعَالَى) uss amal ko apnay se alag kar dete hain uss ke liye jis ko Allah (سُبْحَانَهُ وَتَعَالَى) ke saath shareek kiya tha,[98]
Goya ke Allah (سُبْحَانَهُ وَتَعَالَى) ke saath kisi aur ko shareek karna, Allah (سُبْحَانَهُ وَتَعَالَى) ki zaat mein aur sifaat mein, sab shirk hai.
an-Nauman (رَضِيَ ٱللَّٰهُ عَنْهُ) se riwayat hai ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke “dua bhi ibadat hai”[99]
kyon ki ibadat sirf Allah (سُبْحَانَهُ وَتَعَالَى) hi ki ho sakti hai toh ye baat bahut acchi tarah clear ho gayi ki dua bhi sirf Allah (سُبْحَانَهُ وَتَعَالَى) hi se maangi ja sakti hai, iss ka matlab ye huwa ki ibadat mein ya dua mein kisi ko shamil nahi kiya ja sakta.
warna shirk ho jayega, aur Allah (سُبْحَانَهُ وَتَعَالَى) shirk ko pasand nahi karte.
Jin duaon ko Allah (سُبْحَانَهُ وَتَعَالَى) qubool kar lete hain, wo puri ho jati hai aur unke pure honay mein Allah (سُبْحَانَهُ وَتَعَالَى) raste bana dete hain, zariye bana dete hain.
Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْهُ) se riwayat hai ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya, jo logon ka shukar ada nahi karta wo Allah (سُبْحَانَهُ وَتَعَالَى) ka shukar guzar nahi hai[100]
Surah Talaq ki doosri ayat mein Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke, jo koi Allah (سُبْحَانَهُ وَتَعَالَى) per aur youm-e-akhirat per yakeen rakta hai, aur Allah (سُبْحَانَهُ وَتَعَالَى) ka taqwa ikhtiar karta hai, Allah (سُبْحَانَهُ وَتَعَالَى) se darta hai, Allah (سُبْحَانَهُ وَتَعَالَى) uss ke liye bahar nikalne ka rasta bana dete hain[101]
aur Surah Talaq ki teesri ayat mein aaya hai ke, Allah (سُبْحَانَهُ وَتَعَالَى) usay wahan se denge jahan se uss ke zahn-o-guman me bhi na ho,[102]
toh dua qabool hone ke baad Allah (سُبْحَانَهُ وَتَعَالَى) zariya bana dete hain logon ko ya doosri cheezon ko,
Yahan rok denge, agle hafte dua per jo conclusion hai uss ka doosra hissa hum sunenge, In-Sha Allah
[11] Al Quran, Surah al-Maidah, Chapter 5: Verse 3
[12] Al Quran, Surah an-Nahl, Chapter 16: Verse 18
[13] It has been narrated on the authority of Sulaiman b. Yasar who said: People dispersed from around Abu Huraira, and Natil, who was from the Syrians. said to him: O Shaikh, relate (to us) a tradition you have heard from the Messenger of Allah (ﷺ). He said: Yes. I heard the Messenger of Allah (ﷺ) say: The first of men (whose case) will be decided on the Day of Judgment will be a man who died as a martyr. He shall be brought (before the Judgment Seat). Allah will make him recount His blessings (i. e. the blessings which He had bestowed upon him) and he will recount them (and admit having enjoyed them in his life). (Then) will Allah say: What did you do (to requite these blessings)? He will say: I fought for Thee until I died as a martyr. Allah will say: You have told a lie. You fought that you might be called a" brave warrior". And you were called so. (Then) orders will be passed against him and he will be dragged with his face downward and cast into Hell. Then will be brought forward a man who acquired knowledge and imparted it (to others) and recited the Qur'an. He will be brought And Allah will make him recount His blessings and he will recount them (and admit having enjoyed them in his lifetime). Then will Allah ask: What did you do (to requite these blessings)? He will say: I acquired knowledge and disseminated it and recited the Qur'an seeking Thy pleasure. Allah will say: You have told a lie. You acquired knowledge so that you might be called" a scholar," and you recited the Qur'an so that it might be said:" He is a Qari" and such has been said. Then orders will be passed against him and he shall be dragged with his face downward and cast into the Fire. Then will be brought a man whom Allah had made abundantly rich and had granted every kind of wealth. He will be brought and Allah will make him recount His blessings and he will recount them and (admit having enjoyed them in his lifetime). Allah will (then) ask: What have you done (to requite these blessings)? He will say: I spent money in every cause in which Thou wished that it should be spent. Allah will say: You are lying. You did (so) that it might be said about (You):" He is a generous fellow" and so it was said. Then will Allah pass orders and he will be dragged with his face downward and thrown into Hell.
[24] Al Quran, Surah an-Nahl, Chapter 16: Verse 114
[25] It was narrated from Anas that : the Messenger of Allah (ﷺ) said: 'Allah does not bestow a blessing upon any slave and he says: 'Al-hamdu Lillah (praise is to Allah),' except that what he gives (the praise) is better than what he received (the blessing)."
حَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍّ الْخَلاَّلُ، حَدَّثَنَا أَبُو عَاصِمٍ، عَنْ شَبِيبِ بْنِ بِشْرٍ، عَنْ أَنَسٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " مَا أَنْعَمَ اللَّهُ عَلَى عَبْدٍ نِعْمَةً فَقَالَ الْحَمْدُ لِلَّهِ . إِلاَّ كَانَ الَّذِي أَعْطَاهُ أَفْضَلَ مِمَّا أَخَذَ " .
[26] Abu Raja’ said : ‘Imran b. Husain came out to us wearing a robe of silk ware with ornamented borders and declared that God's messenger had said, “If God shows favour to anyone, He likes the mark of His favour to be seen on His servant."
Narrated 'Imran bin Husain (RA): The Prophet (ﷺ) said: "When Allah grants His blessings to His servant, He loves to see the traces of His favour upon him." [Reported by al-Baihaqi].
وَعَنْ عِمْرَانَ بْنِ حُصَيْنٍ رَضِيَ اَللَّهُ عَنْهُمَا; أَنَّ رَسُولَ اَللَّهِ - صلى الله عليه وسلم -قَالَ: { إِنَّ اَللَّهَ يُحِبُّ إِذَا أَنْعَمَ عَلَى عَبْدٍ أَنْ يَرَى 1 أَثَرَ نِعْمَتِهِ عَلَيْهِ } رَوَاهُ اَلْبَيْهَقِيُّ 2 . 1 - تحرف في"أ" إلى: "ترى". 2 - صحيح. رواه البيهقي (3/271)، وهو وإن كان ضعيف السند، إلا أن له شواهد أخرى يصح بها.
Sunnah.com reference: Book 2, Hadith 461 | English translation: Book 2, Hadith 528 | Arabic reference: Book 2, Hadith 530 | https://sunnah.com/bulugh/2/461
[27] Abu Sa'id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, "How can I feel at ease when the Angel of the Trumpet, (Israfil) has put his lips to the Trumpet and is waiting for the order to blow it". He (ﷺ) perceived as if this had shocked his Companions, so he (ﷺ) told them to seek comfort through reciting: 'Hasbunallah wa ni'mal-Wakil [Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us)]". [At-Tirmidhi, who classified it as Hadith Hasan].
وعن أبي سعدي الخدرى، رضي الله عنه، قال: قال رسول الله، صلى الله عليه وسلم "كيف أنعم وصاحب القرن قد التقم ، واستمع الإذن متى يؤمر بالنفخ فينفخ" فكأن ذلك ثقل على أصحاب رسول الله ، صلى الله عليه وسلم فقال لهم:"قولوا :حسبنا الله ونعم الوكيل" ((رواه الترمذي وقال حديث حسن)).
[28] Narrated `Aisha: Two old ladies from among the Jewish ladies entered upon me and said' "The dead are punished in their graves," but I thought they were telling a lie and did not believe them in the beginning. When they went away and the Prophet (ﷺ) entered upon me, I said, "O Allah's Messenger (ﷺ)! Two old ladies.." and told him the whole story. He said, "They told the truth; the dead are really punished, to the extent that all the animals hear (the sound resulting from) their punishment." Since then I always saw him seeking refuge with Allah from the punishment of the grave in his prayers.
[29] Narrated `Abdullah bin Ka`b: I heard Ka`b bin Malik at the time he remained behind and did not join (the battle of) Tabuk, saying, "By Allah, no blessing has Allah bestowed upon me, besides my guidance to Islam, better than that of helping me speak the truth to Allah's Messenger (ﷺ) otherwise I would have told the Prophet (ﷺ) a lie and would have been ruined like those who had told a lie when the Divine Inspiration was revealed:-- "They will swear by Allah to you (Muslims) when you return to them.. the rebellious people." (9.95-96)
[30] Narrated `Aisha: Used to hear (from the Prophet) that no Prophet dies till he is given the option to select either the worldly life or the life of the Hereafter. I heard the Prophet (ﷺ) in his fatal disease, with his voice becoming hoarse, saying, "In the company of those on whom is the grace of Allah ..( to the end of the Verse )." (4.69) Thereupon I thought that the Prophet (ﷺ) had been given the option.
Narrated `Aisha: I heard Allah's Messenger (ﷺ) saying, "No prophet gets sick but he is given the choice to select either this world or the Hereafter." `Aisha added: During his fatal illness, his voice became very husky and I heard him saying: "In the company of those whom is the Grace of Allah, of the prophets, the Siddiqin (those followers of the prophets who were first and foremost to believe in them), the martyrs and the pious.' (4.69) And from this I came to know that he has been given the option.
حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ حَوْشَبٍ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ أَبِيهِ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " مَا مِنْ نَبِيٍّ يَمْرَضُ إِلاَّ خُيِّرَ بَيْنَ الدُّنْيَا وَالآخِرَةِ ". وَكَانَ فِي شَكْوَاهُ الَّذِي قُبِضَ فِيهِ أَخَذَتْهُ بُحَّةٌ شَدِيدَةٌ فَسَمِعْتُهُ يَقُولُ {مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ} فَعَلِمْتُ أَنَّهُ خُيِّرَ.
[44] Al Quran, Surah ash-Shura, Chapter 42: Verse 16
[45] Al Quran, Surah Taa-Haa, Chapter 20: Verse 81
[46] Narrated Ibn `Abbas: Allah's Wrath gets severe on a person killed by a prophet, and Allah's Wrath became severe on him who had caused the face of Allah's Messenger (ﷺ) to bleed.
[47] Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that the Messenger of Allah, may Allah bless him and grant him peace, said, "O Allah! Do not make my grave an idol that is worshipped. The anger on those who took the graves of their Prophets as places of prostration was terrible."
وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " اللَّهُمَّ لاَ تَجْعَلْ قَبْرِي وَثَنًا يُعْبَدُ اشْتَدَّ غَضَبُ اللَّهِ عَلَى قَوْمٍ اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ " .
USC-MSA web (English) reference: Book 9, Hadith 88 | Arabic reference: Book 9, Hadith 419 | https://sunnah.com/urn/504190
[48] Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, "Allah is angry with someone who does not ask of Him."
حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، قَالَ: حَدَّثَنَا مَرْوَانُ بْنُ مُعَاوِيَةَ، قَالَ: حَدَّثَنَا أَبُو الْمَلِيحِ صُبَيْحٌ، قَالَ: حَدَّثَنَا أَبُو صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ: مَنْ لَمْ يَسْأَلِ اللَّهَ غَضِبَ اللَّهُ عَلَيْهِ.
[49] Isma’ll b. Umayyah said: I asked about a man who intertwines his fingers while he is engaged in prayer. He said that Ibn ‘Umar had said: This is the prayer of those who earn the anger of Allah.
[52] A`ūdhu bikalimāti ‘llāhit-tāmmāti min ghaḍabihi wa `iqābihi wa sharri `ibādih, wa min hamazātish-shayāṭīni wa an yaḥḍurūn. I seek refuge in the Perfect Words of Allah from His anger and His punishment, from the evil of His slaves, and from the taunts of devils and from their presence.
Reference: Abu Dawud 4/12. See also Al-Albani, Sahih At- Tirmidhi 3/171
[53] Abu Huraira reported God’s messenger as saying, “When God completed the creation He wrote the following which is with Him above His Throne, ‘My mercy has taken precedence over my anger’.” A version says, “Has prevailed over my anger.” (Bukhari and Muslim).
[54] Ash-Sharid bin Suwaid (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) passed by me when I was sitting with my left hand behind my back and leaning on my palm. On seeing me in this posture he said, "Do you sit like those upon whom the Wrath of Allah has descended?" [Abu Dawud].
وعن الشريد بن سويد رضى الله عنه قال: مر بي رسول الله صلى الله عليه وسلم وأنا جالس هكذا، وقد وضعت يدي اليسرى خلف ظهري، واتكأت على إلية يدي فقال: "أتقعد قعدة المغضوب عليهم؟!" ((رواه أبو داود بإسناد صحيح)).
[55] Anas bin Malik narrated that : the Messenger of Allah said: "Indeed charity extinguishes the Lord's anger and it protects against the evil death."
[75] Jabir reported God’s messenger as saying, “To proceed: The best discourse is God’s Book, the best guidance is that given by Muhammad, and the worst things are those which are novelties. Every innovation is error.” Muslim transmitted it.
Sunnah.com reference: Book 2, Hadith 371 | English translation: Book 2, Hadith 0 | Arabic reference: Book 2, Hadith 451 | https://sunnah.com/bulugh/2/371
On the authority of Abu Najeeh al-’Irbaad ibn Saariyah (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings of Allah be upon him) gave us a sermon by which our hearts were filled with fear and tears came to our eyes. So we said, “O Messenger of Allah! It is as though this is a farewell sermon, so counsel us.” He (peace and blessings of Allah be upon him) said, “I counsel you to have taqwa (fear) of Allah, and to listen and obey [your leader], even if a slave were to become your ameer. Verily he among you who lives long will see great controversy, so you must keep to my Sunnah and to the Sunnah of the Khulafa ar-Rashideen (the rightly guided caliphs), those who guide to the right way. Cling to it stubbornly [literally: with your molar teeth]. Beware of newly invented matters [in the religion], for verily every bidah (innovation) is misguidance.” [Abu Dawud] It was related by at-Tirmidhi, who said that it was a good and sound hadeeth.
[77] Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, "If anyone calls others to follow right guidance, his reward will be equivalent to those who follow him (in righteousness) without their reward being diminished in any respect, and if anyone invites others to follow error, the sin, will be equivalent to that of the people who follow him (in sinfulness) without their sins being diminished in any respect". [Muslim].
وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: "من دعا إلى هدى كان له من الأجر مثل أجور من تبعه لا ينقص ذلك من أجورهم شيئاً، ومن دعا إلى ضلالة كان عليه من الإثم مثل آثام من تبعه لا ينقص ذلك من آثامهم شيئاً" ((رواه مسلم)).
[78] Ibn ‘Umar reported God’s messenger as saying, “God will not cause all my people (or he said, Muhammad’s people) to err. God’s hand is over the community, and he who is separate from it will be separate in hell.” Tirmidhi transmitted it.
[80] Abu Huraira reported: The Messenger of Allah (ﷺ) said: When the reciter (Imam) utters:" Not of those on whom (is Thine) wrath and not the erring ones," and (the person) behind him utters Amin and his utterance synchronises with that of the dwellers of heavens, all his previous sins would be pardoned.
Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "When the Imam says: 'Ghair-il-Maghdubi `alaihim Walad-Dallin (i.e. not the path of those who earn Your Anger, nor the path of those who went astray (1.7)), then you must say, 'Ameen', for if one's utterance of 'Ameen' coincides with that of the angels, then his past sins will be forgiven."
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ سُمَىٍّ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " إِذَا قَالَ الإِمَامُ {غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّالِّينَ} فَقُولُوا آمِينَ. فَمَنْ وَافَقَ قَوْلُهُ قَوْلَ الْمَلاَئِكَةِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ ".
[81] Wa’il b. Hujr said that he heard God’s Messenger recite, “Not of those with whom Thou art angry, nor of those who go astray” (Al-Qur’an 1:7) and say “Amen”, prolonging the word. Tirmidhi, Abu Dawud, Darimi and Ibn Majah transmitted it.
[82] Raymond Farrin, Structure and Quranic Interpretation, White Cloud Press, Page 6
[83] Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “Every one of you will have his supplications answered, as long as he is not impatient and he says: I have supplicated but I was not answered.”
Source: Ṣaḥīḥ al-Bukhārī 6340, Ṣaḥīḥ Muslim 2735
Grade: Muttafaqun Alayhi (authenticity agreed upon) according to Al-Bukhari and Muslim
The secret talks (i.e. the evil suggestions) of the devil are only to grieve those who believe but he cannot harm them in anything, except with Allah’s permission, so let the believers put their trust in Allah.
[85] Aisha reported: The Messenger of Allah, peace and blessings be upon him, said, “If the sins of a servant are numerous and he does not have good deeds to compensate, Allah will afflict him with sadness as an expiation for him.”
O my sons! Go and search diligently for Joseph and his brother. And do not lose hope in the mercy of Allah, for no one loses hope in Allah’s mercy except those with no faith.” Quran - 12:87
[88] Al Quran, Surah aal-Imran, Chapter 3: Verse 175
That warning was only from Satan, trying to prompt you to fear his followers. So do not fear them; fear Me if you are true believers. Quran - 03:175
[89] Narrated `Abdullah bin Mas`ud: Allah's Messenger (ﷺ) said, "None has more sense of ghaira than Allah, and for this He has forbidden shameful sins whether committed openly or secretly, and none loves to be praised more than Allah does, and this is why He Praises Himself."
[91] Abu ad-Darda (RAA) narrated that the Messenger of Allah (ﷺ) said: “Allah hates the profligate and the obscene.” Related by At-Tirmidhi who graded it to be Sahih.
وَعَنْ أَبِي اَلدَّرْدَاءِ - رضى الله عنه - قَالَ: قَالَ رَسُولُ اَللَّهِ - صلى الله عليه وسلم -{ إِنَّ اَللَّهَ يُبْغِضُ اَلْفَاحِشَ اَلْبَذِيءَ } أَخْرَجَهُ اَلتِّرْمِذِيُّ, وَصَحَّحَهُ. 1 .1 - . صحيح. رواه الترمذي (2002)، وله شواهد، وأوله:" ما شيء أثقل في ميزان المؤمن من خلق حسن، فإن الله......" الحديث. وسيأتي برقم (1623). وقال:" هذا حديث حسن صحيح".
Sunnah.com reference : Book 16, Hadith 66 | English translation : Book 16, Hadith 1545 | Arabic reference : Book 16, Hadith 1502 | https://sunnah.com/bulugh/16/66
[92] Abu Huraira reported that Allah's Messenger (ﷺ) said: When Allah loves a servant, He calls Gabriel and says: Verily, I so and so; you should also love him, and then Gabriel begins to love him. Then he makes an announcement in the heaven saying: Allah loves so and so and you also love him, and then the inhabitants of the Heaven (the Angels) also begin to love him and then there is conferred honour upon him in the earth; and when Allah is angry with any servant He calls Gabriel and says: I am angry with such and such and you also become angry with him, and then Gabriel also becomes angry and then makes an announcement amongst the inhabitants of heaven: Verily Allah is angry with so-and so, so you also become angry with him, and thus they also become angry with him. Then he becomes the object of wrath on the earth also.
[93] Abu Musa Al-Ash'ari (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, "On the Day of Resurrection, Allah will deliver to every Muslim, a Jew or a Christian and say: 'This is your ransom from Hell-fire."'
Another narration is: Messenger of Allah (ﷺ) said, "There would come people amongst the Muslims on the Day of Resurrection with sins as heavy as a mountain, and Allah would forgive them".
[Muslim].
وعن أبي موسى الأشعري، رضي الله عنه، قال: قال رسول الله، صلى الله عليه وسلم: إذا كان يوم القيامة دفع الله إلى كل مسلم يهودياً أونصرانياً فيقول: هذا فكاكك من النار". وفي رواية عنه عن النبي، صلى الله عليه وسلم قال: "يجئ يوم القيامة ناس من المسلمين بذنوب أمثال الجبال يغفرها الله لهم " ((رواه مسلم)).
[94] Narrated Anas bin Malik: "Once Mu`adh was along with Allah's Messenger (ﷺ) as a companion rider. Allah's Messenger (ﷺ) said, "O Mu`adh bin Jabal." Mu`adh replied, "Labbaik and Sa`daik. O Allah's Messenger (ﷺ)!" Again the Prophet (ﷺ) said, "O Mu`adh!" Mu`adh said thrice, "Labbaik and Sa`daik, O Allah's Messenger (ﷺ)!" Allah's Messenger (ﷺ) said, "There is none who testifies sincerely that none has the right to be worshipped but Allah and Muhammad is his Apostle, except that Allah, will save him from the Hell-fire." Mu`adh said, "O Allah's Messenger (ﷺ) ! Should I not inform the people about it so that they may have glad tidings?" He replied, "When the people hear about it, they will solely depend on it." Then Mu`adh narrated the above-mentioned Hadith just before his death, being afraid of committing sin (by not telling the knowledge).
Those who believe and do not cover their belief with injustice, those are the persons for whom there is security and they are (rightly) guided. Al Quran - 06:82
[96] Narrated `Abdullah: When the Verse:-- 'Those who believe and mix not their belief with wrong.' was revealed, the Muslims felt it very hard on them and said, "O Allah's Messenger (ﷺ)! Who amongst us does not do wrong to himself?" He replied, "The Verse does not mean this. But that (wrong) means to associate others in worship to Allah: Don't you listen to what Luqman said to his son when he was advising him," O my son! Join not others in worship with Allah. Verily joining others in worship with Allah is a great wrong indeed." (31.13)
And ˹remember˺ when Luqmân said to his son, while advising him, “O my dear son! Never associate ˹anything˺ with Allah ˹in worship˺, for associating ˹others with Him˺ is truly the worst of all wrongs.”
Al Quran - 31:13
[98] On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said: Allah (glorified and exalted be He) said: I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else's sake as well as Mine will have that action renounced by Me to him whom he associated with Me. It was related by Muslim (also by Ibn Majah).
[101] So when they reach (the end of) their term, then either hold them in a recognised (good manner) or separate them in a recognised (good manner). And call to witness two just men from among you and establish (correct) evidence for (the sake of) Allah. With that is advised he who believes in Allah and the period hereafter, and whoever fears Allah He will make for him a way out,
[102] and He will provide him from a place unthought of. And whoever puts his trust in Allah, then He is sufficient for him. Allah certainly fulfils His command, Allah has indeed made a program for everything.
Spreading lies and misinformation is dangerous for society, among which are forwarded messages which if circulated without references and without cross verification could land us in hellfire:
Allah (سُبْحَانَهُ وَتَعَالَى) says in Surah al-Hujurat, Chapter 49: Verse 6 to verify the news before taking any action and then be sorry:[1]
O you who believe! if a transgressor comes to you with (some) news, then verify it, lest you harm a people in ignorance then become sorry for what you did.
So it is mandatory that we check the information before forwarding on social media, as instructed by the above verse of the Holy Quran, in a Hadith Umar (رَضِيَ ٱللَّٰهُ عَنْه) says that if we convey everything that we hear, it is as if we are lying:[2]
It is enough of a lie for a man that he narrates everything he hears
We must stop this chain of forwarded messages, verify them, and you will find that most of the messages do not have any basis, it is what people have heard and they are spreading it. According to the above hadith, we are part of the lies that is being spread. And if such lies are related to the prophet, then know that it is a recipe for disaster:
Narrated Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْه) that Rasoolullah (صلى الله عليه وسلم) said:[3]
Whoever lies upon me intentionally, then let him take his seat in the Fire.
Narrated Abdullah Ibn Amr Ibn al-Aas (رَضِيَ ٱللَّٰهُ عَنْهُما) that Rasoolullah (صلى الله عليه وسلم) said:[4]
"Convey from me even an Ayah of the Qur'an; relate traditions from Banu Israel, and there is no restriction on that; but he who deliberately forges a lie against me let him have his abode in the Hell."
One might think that relating a hadith is a good deed, how come one can lie about the prophet, the following narration clarifies that narrating a hadith is a very sensitive matter:
Muhammad bin Yahyā bin Sa’īd al-Qattān, on authority of his father, he said:[5]
We do not see the righteous more false in anything than they are regarding Ḥadīth.
Based on the above, it is important for each one of us to stop forwarding messages without verifying them.
[2] Yahyā bin Yahyā narrated to us, Hushaym informed us, on authority of Sulaymān at-Taymī, on authority of Abī Uthmān an-Nahdī, he said, Umar bin ul-Khattāb, may Allah be pleased with him, said: ‘It is enough of a lie for a man that he narrates everything he hears’.
[3] Muhammad bin Ubayd il-Ghubarī narrated to us, Abū Awānah narrated to us, on authority of Abī Hasīn, on authority of Abī Sālih, on authority of Abū Hurayrah, he said, the Messenger of Allah, peace and blessings of Allah upon him, said: ‘Whoever lies upon me intentionally, then let him take his seat in the Fire’.
وَحَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدٍ الْغُبَرِيُّ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " مَنْ كَذَبَ عَلَىَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ " .
[4] 'Abdullah bin 'Amr bin Al-'As (May Allah be pleased with them) reported: The Prophet (ﷺ) said, "Convey from me even an Ayah of the Qur'an; relate traditions from Banu Israel, and there is no restriction on that; but he who deliberately forges a lie against me let him have his abode in the Hell." [Al- Bukhari].
وعن عبد الله بن عمرو بن العاص رضي الله عنهما أن النبي صلى الله عليه وسلم قال: "بلغوا عني ولو آية وحدثوا عن بني إسرائيل ولا حرج، ومن كذب علي متعمدًا فليتبوأ مقعده من النار" ((رواه البخاري)).
[5] Muhammad bin Abī Attāb narrated to me, he said Affān narrated to me, on authority of Muhammad bin Yahyā bin Sa’īd al-Qattān, on authority of his father, he said: ‘We do not see the righteous more false in anything than they are regarding Ḥadīth’. Ibn Abī Attāb said: ‘So Muhammad bin Yahyā bin Sa’īd al-Qattān and I met and I asked him about it and he said on authority of his father: ‘You will not see the people of good (Ahl ul-Khayr) more false in anything than they are regarding Ḥadīth.’ Muslim said: ‘He was saying that falsehood flows upon their tongues although they do not intend to lie’.
Abu Umama reported that the Prophet, may Allah bless him and grant him peace, said: "Allah says:
'O son of Adam, when I take what is precious from you and you are steadfast in the face of the blow and reckon that your reward is with Allah, the only reward which I am content for you to have is the Garden."
عَنْ أَبِي أُمَامَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم: يَقُولُ اللَّهُ: "
Narrated Masruq: I said to `Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا), "O Mother! Did Prophet Muhammad (صلى الله عليه وسلم) see his Lord?" Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) said, "What you have said makes my hair stand on end ! Know that if somebody tells you one of the following three things, he is a liar:
Whoever tells you that Muhammad (صلى الله عليه وسلم) saw his Lord, is a liar." Then Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) recited the Verse: 'No vision can grasp Him, but His grasp is over all vision. He is the Most Courteous Well-Acquainted with all things.' (6.103) 'It is not fitting for a human being that Allah should speak to him except by inspiration or from behind a veil.' (42.51)
`Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) further said, "And whoever tells you that the Prophet (صلى الله عليه وسلم) knows what is going to happen tomorrow, is a liar." She then recited: 'No soul can know what it will earn tomorrow.' (31.34)
She added: "And whoever tell you that he concealed (some of Allah's orders), is a liar." Then she recited: 'O Apostle (صلى الله عليه وسلم)! Proclaim (the Message) which has been sent down to you from your Lord..' (5.67)
`Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) added. "But the Prophet (صلى الله عليه وسلم) saw Gabriel in his true form twice."[1]
Narrated Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا): Whoever claimed that (the Prophet) Muhammad (صلى الله عليه وسلم) saw his Lord, is committing a great fault, for he only saw Gabriel in his genuine shape in which he was created covering the whole horizon.[2]
Narrated 'Abdullah bin Shaqiq: "I said to Abu Dharr (رَضِيَ ٱللَّٰهُ عَنْه): 'If I saw the Prophet (صلى الله عليه وسلم) then I would ask him." He said: 'What is it that you would have asked him about?' I said: 'I would have asked him if Muhammad (صلى الله عليه وسلم) saw his Lord?' He said: 'I did ask him that, and he (صلى الله عليه وسلم) said: I saw light.'"[3]
Narrated Ibn 'Abbas (رَضِيَ ٱللَّٰهُ عَنْه): that the Prophet (صلى الله عليه وسلم) said: "My Lord, Blessed is He and Most High, came to me in the best of appearances. So he said: 'O Muhammad (صلى الله عليه وسلم)!' I said: 'Here I am O my Lord! And I am at Your service.' He said: 'What is it that the most exalted group busy themselves with?' I said: '[Lord] I do not know.' So He placed His Hand between my shoulders, until I sensed its coolness between my breast, so I knew what was in between the east and the west. He said: 'O Muhammad (صلى الله عليه وسلم)!' I said: 'Here I am O my Lord! And I am at Your service.' He said: 'What is it that the most exalted group busy themselves with?' I said: 'In the acts that raise ranks and the acts that atone, and in recording the footsteps to the congregation, Isbagh Al-Wudu in difficulties, and awaiting the Salat after the Salat. And whoever preserves them, he shall live in goodness and die upon goodness, and his sins shall be like that on the day upon which his mother bore him.'"[4]
Narrated Ash-Sha'bi: "Ibn ‘Abbas (رَضِيَ ٱللَّٰهُ عَنْه) met Ka'b at Arafat, so he asked him about something and he kept on saying the Takbir until it reverberated off of the mountains. So Ibn ‘Abbas (رَضِيَ ٱللَّٰهُ عَنْه) (finally) said: 'We are Banu Hashim.' So Ka'b said: 'Indeed Allah divided His being seen and His speaking between Muhammad (صلى الله عليه وسلم) and Musa. He spoke to Musa two times, and Muhammad (صلى الله عليه وسلم) saw Him two times.' Masruq said: 'I entered upon 'Aishah (رَضِيَ ٱللَّٰهُ عَنْهَا) and asked her if Muhammad (صلى الله عليه وسلم) saw his Lord.' She said: 'You have said something that makes my hair stand on end.' I said: 'Take it easy.' Then I recited: Indeed he saw of the great signs of his Lord (53:18). So she said: 'What do you mean by that? That is only Jibra'il. Whoever informed you that Muhammad (صلى الله عليه وسلم) saw his Lord, or that (صلى الله عليه وسلم) concealed something he was ordered with, or he knew of the five things about which Allah, [Most High] said: Verily Allah, with Him is the knowledge of the Hour, He sends down the rain (31:34) - then he has fabricated the worst lie. Rather he (صلى الله عليه وسلم) saw Jibra'il, but he did not see him in his (real) image except two times. One time at Sidrat Al-Muntaha and one time in Jiyad, he had six-hundred wings which filled the horizon.'"[5]
Narrated Masruq: "I was reclining in the presence of 'Aishah (رَضِيَ ٱللَّٰهُ عَنْهَا) when she said: 'O Abu 'Aishah! There are three things, whoever speaks of one of them, then he has uttered one of the worst lies against Allah. Whoever claims that Muhammad (صلى الله عليه وسلم) saw his Lord. Then he has uttered one the worst lies against Allah, Allah says: No vision can grasp Him, but His grasp is over all vision, and He is the Most Subtle, Well-Acquainted with all things (6:103). It is not for any human being that Allah should speak to him unless (it be) by revelation or from behind a veil (42:51).' I was reclining so I sat up an said: 'O Mother of the Believers! Take your time with me and do not be hasty with me! Did Allah Most High not say: And indeed he saw him at a second descent (53:13). (And) 'And indeed he saw him in the clear horizon (81:23).' She said 'By Allah! I was the first who asked the Messenger of Allah (صلى الله عليه وسلم) about this. He said: "That was only Jibril. I did not see him in the appearance he was created in except for these two times. I saw him descending from the heavens, and due to his tremendous size he filled what was between the heavens and the earth." "And whoever claimed that Muhammad (صلى الله عليه وسلم) hid anything that Allah revealed to him, then he uttered one of the worst lies against Allah. Allah says: O Messenger! Proclaim what has been sent down to you from your Lord (5:67)." "And whoever claimed that he (صلى الله عليه وسلم) knew what would be tomorrow, then he has uttered one of the worst lies against Allah. Allah says: Say: 'None in the heavens and in the earth knows the unseen but Allah (27:65).'"[6]
فإنّ أصدق الحديث كتاب الله , و خير الهدي هدي محمدّ (صلى الله عليه وآله وسلم) قوله: شرّ الامور محدثاتها، وكلّ محدثة بدعة و كلّ بدعة ضلالة , و كلّ ضلالة في النار
~ اللَّهُمَّ ارنالحق حقاً وَّالرزقن الطباء و ارنالباطل باطلاً والرزقنالجتنابه
~ اللَّهُمَّ وفِّقنا لِما تُحِبُّ و ترضا
~ اللَّهُمَّ ارحمنا بالقرآنِ العظيم و جَعَلهُ لنا إماماً و نوراً. و هُداً و رحمة
~ اللَّهُمَّ ذكِّرنا منهُ ما نَسِينا و علِّمنا منهُ ما جَهِلنا وارزُقنا تلاوتهُ أنآء الليل و أطراف النَّهار واجَعَلهُ حجَّتاً لنا ولا علينا يا ربَّ العالمين -- آميـن
أعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيم
Main Allah se Panah maangta hoon, Allah (سُبْحَانَهُ وَتَعَالَى) ke protection mein ata hoon, Shaitaan se jo mardood hai, dhutkaara huwa hai, Lafz e Rajeem Rajam se hai, jiss ke maane patthar maar kar bhaga dene ke aate hain.
بِسمِ اللَّهِ الرَّحمَانِ الرَّحِيم
Allah ke naam se shuru karta hoon, jo hum per taras kha ker, humein faida pahunchane wala hai.
Ye jiss khutbe se hum aaj ka session shuru kare, wo Rasoolullah (صلى الله عليه وسلم) ka masnoon khutba hai, uss ke baad humne durood parrha aur dua ki
Allah ke fazl-o-karam se, Allah (سُبْحَانَهُ وَتَعَالَى) ka shukr hai ke uss ne humein, apni kitab ko samajhne aur samjhane ke liye chuna hai. Hamara ye silsila, pehle topic wise discussion ke taur par shuru huwa, to pehla session me “communication” par discussion huwa, aur kyun ke, topics ya subjects jab insaan tayy karta hai, to phir wo silsila zyada der tak nahi chal sakta. Iss liye pehle Surah al-Fatiha par discussion huwa, aur al-Humdulillah pichle 7 mahino hamara ye program chal raha hai, 24 sessions huwe hain, jis me hum ne, abh tak;
aakhri dus sooraton ki tafseer suni, jiss me
Tarjuma aur Tafseer ke section me Alfaz ke maane samjhe, abh tak humne 100 alfaaz ke maane jaane;
Structure of the Quran me - Suraton ke alag nazariye se organization ya tarteeb kaise hai ye samajh rahe hain,
Surah ka pas-manzar (ya background) aur Surah Nazil hone ke Maqsad (ya Purpose) me Rasoolullah (صلى الله عليه وسلم) ki Seerat sunni,
Scientific Explanation jahan zaroori hai, wo jana
Surah ka Analysis, contexts, aur Hume kya karna chahiye, apni zindagi me kaise implement kare,
Ahadith, Surah se Mutalliq kya hain, ye sunn rahe hain.
Ab, kyun ke, ye ek Dars-e-Quran ki shakal ikhtiyaar kar liya hai, to phir Quran ka Introduction tafseel ke saath hona chahiye aur jiss tarah humne 10 suraton ki tafseer aur tarjuma suna, ussi tariqe se Quran ko shuru kiya jana chahiye aur baqaya suraton ka dars mukammal hona chahiye. Ye sessions Facebook aur Youtube par live ho rahe hain, aap sab suniye, hamare channels ko subscribe kariye aur agay doosron tak share kariye. Allah (سُبْحَانَهُ وَتَعَالَى) hamari niyat ko poora kare aur humari ye koshish qabool kar le (aameen)
Introduction
Iss Quran ke Introduction ko humne 5 sections mein banta hai:
Pehle Section: mein hum kuch cheezon ko define karenge, sawalat ke zariye,
Doosre Section: mein hum dekhenge ke Quran apne bare mein kya kehta hai,
Teesre Section: mein hum dekhenge ke Hadith, Quran ke bare kya kehti hai mein,
Chohte Section: mein Tareekh mein kya aya hai dekhenge,
Akhri aur Panchwe Section: mein aaj ke masail aur unka hal, Quran ki nazar se kya hai, iss per roshni daalenge.
Aaj hum pehla jo section hai, usse samajhne ki koshish karenge,
Hum dekhte hain ke duniya mein jo cheezein hai, unhe do zumron me ya do broad categories mein taqseem kiya ja sakta hai:
living yani ke wo jo zinda hai, jis mein jaan hai, jaise janwar, parinde, pedh, paudhe waghairah ya
non-living yani ke wo jis mein jaan nahi hai, jaise pani, pahad, zameen, chand, sooraj, waghairah
Insaan zinda wali category mein aata hai, aur insaan mitti se bana hua hai,[1]
Aaj science iss baat ki tasdeekh karti hai ke zameen mein jo elements paye jaate hain wo 118 mein se 60 ke qareeb kisi na kisi shakal mein insani jism mein bhi paye jaate hain, Insaan jo ghiza khaata hai wo zameen se paida hui hai, aur issi zariye se hamare andar bhi ye saari cheezen maujood hain,[2][3][4]
Insaan ek biological being hai, jaise ke janwar, parinday wa ghaira, science ki tahqeeq ke mutabiq insaan ka jism aur uska shape saare janwaron se behtar hai,[5]
Insaan agar janwar jaisa hai, to insaan aur janwar mein kya fark hai?
Insaano aur Janwaron mein waisay to bahut sare farkh hain lekin kuch zaroori cheezon per nazar daalte hain,
Insaan do pairon par chalta hai, ye ek aisi khasiyat hai jo doosre janwaron se behtar insaan me hai. Insaan ka dimag iss khasiyat ko qayam rakhne ke liye doosre janwaron se alag hai.
Insaan baat kar sakta hai, ye doosri khasiyat hai jo doosre janwaron se alag hai, yani ke insaan cheezon ko bayan kar sakta hai, chahe wo baat cheet ke zariye se ho ya ishaaron ke zariye se, ya likhne ke zariye se ho.[6]
Issi khasiyat ko Quran mein Surah Rahman ki pehli chaar Ayat mein Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain:
الرَّحْمَنُ
Ar-Rahman, Allah (سُبْحَانَهُ وَتَعَالَى) ka naam aur sifat hai, Faida Pahunchane wala, kaisa Faida Pahunchaya?
عَلَّمَ الْقُرْآنَ
Quran sikhaya,
خَلَقَ الْإِنسَانَ
Insaan ko paida kiya
عَلَّمَهُ الْبَيَانَ
Insaan ko Bayan sikhaya, baat karna sikhaya
Insaan ka dimagh, cheezon ko yaad rakhne, soonchne, samajhne aur jo information usay milta hai uss ko process karne ki salahiyat rakhta hai, aur uss information ko process karne ke baad wo ek nateeje par pahunchta hai, aur uss nateeje ko bhi wo yaad rakhta hai, yani store kar leta hai, phir unn nateejon ko apne fayde ya nuksan ke liye istemal kar sakta hai,[7]
Insaan ke andar faisla karne ki salahiyat bhi hai, yani power of taking decisions. Jab insaan ke saamne ek ya ek se zyada raaste hote hain, ya uss ko pareshaniyon ka saamna hota hai, ya koi aur soorat-e-haal pesh aati hai to, wo apne halaat ke mutabiq faisla kar sakta hai.
Iss faisla karne ki salahiyat ki wajah se insaan sahih aur ghalat cheezon mein farq kar sakta hai. Iss ko hum zameer kehte hain, issi ki wajah se hum apni ghalatiyon per malamat karte hain.
Ye tamam cheezen Insaano ki, unn ko janwaron se alag karti hain. Ye cheezein saare insaanon me hone ki wajhe se insaan;
Emotional hai, yani ke wo mohabbat karega, khandan badhayega, isse insaaniyat phailegi,
Insaniyat phailegi, to alag alag societies banayega, aur complex rishte ya relations qayam karega,
Complex rishte honge, to unn mein interaction badhega,
Kyon ki insaan ke andar ek urge hai, ‘Urge to dominate’, in-build hai to, wo hukumat karna chahega, kuch log ek doosre ko exploit karenge,
Iss exploitation ki wajah se kuch log bohot zyada ameer honge aur kuch log bohot zyada ghareeb honge, to masle masail badhenge, aur wo insaan ko corruption ki taraf le jayenge, aur iss ki wajah se crime badhega,[8]
Iss ki wajah se khoon rezi hogi, yani ek doosre ka qatal karega.[9][10]
Aaj hum bahaisiyat-e-insaan, Human rights ki baat karte hain, aur hum sab ye samajhte hai ke har insaan ko, ek pur-sukoon zindagi jeene ka haq hai, jahan exploitation na ho. To iss ka matlab ye hai ke kuch aisa qanoon hona chahiye, kuch rules aur regulations hone chahiye jise sare insaan follow karein, taake iss duniya mein insaan ek pur-sukoon zindagi guzar sake.
Kya ye Qanoon (ya) rules & regulations insaan khud bana sakta hai?
Agar pur-sukoon zindagi guzarne ka qanoon bana sakta, to aaj duniya mein itna inteshar, itna corruption, itna crime nahi hota.
Phir ye Qanoon banayega kaun?
Aur uss qanoon per chal kar insaan karna kya chahta hai?
Sirf pur-sukoon zindagi chahta hai?
Kya aisi zindagi iss duniya mein mil sakti hai?
Insaan ki zindagi ka maqsad kya hai?
Kya insaan ka dimagh uss level ya hadd tak pahunch sakta hai ke wo apne liye khud jeene ke qanoon bana le?
Aaj science’ aur ‘technology’ ki badi badi chotiyon per pahunchane ke bawjood bhi insaan apne liye ye bunyadi zaroorat, yani ke ‘pur-sukoon zindagi’ haasil nahi kar paya. Lekin ye baat ghaur karne ki hai ke ‘science’ aur ‘insaan’ ka bada hi gehra taluq hai aur rahega, iss talluq ko khatam kardenge to aaj ke daur mein iss duniya per insaani zindagi bahut mushkil hogi.
To itni ahmiyat wali cheez hai! To kya hai ye ‘Science’?
Insaan apne tajrube ya experience se cheezon ko seekhta hai, aur insaan ke andar inquisitiveness ki kaifiyat hai, yani wo experiment karke ilm hasil karna chahta hai, iss ilm ko hum science kehte hain. Chahe wo natural sciences ho ya social sciences.
Natural Sciences mein insaan ne tajruba hasil kiya, ye tajrube qanoon-e-qudrat per the, hain aur rahenge. Taake maloomat hasil ki jaye ke, ye qanoon-e-qudrat hai kya? Duniya mein jo cheezen hain unn ki fitrat kya hai, iss ki wajah se aaj insaan itni taraqqi kar liya ke, insaan har cheez tez raftaari se kar sakta hai.
Hamare ustad, Dr. Aneesuddin sahab kaha karte the ke, scientific development ko agar ek lafz me bayan karenge, to wo hai “Speed”
Pehle log paidal chala karte the, insaan ki iss taraqqi ki wajah se pehle wo janwaron per safar karta tha, phir bail bandi, ghoda gaadi, car, train, pani aur hawai jahaz, aur aakhir mein rocket bana liya tez safar karne ke liye.
Pehle log khabar pahunchane ke liye paidal chal kar jaate the, phir kabootaron aur parindon ka istemal shuru hua, jaise jaise insaan tez raftaari se safar karne laga, waise waise khabar ke pahunchne ke intezaam bhi tez raftaar ho gaye, phir telephone, telex, fax, email, aur ab mobile per be shumaar chat aur messaging programs hain. Ye sab sirf iss liye ke khabar hum ek doosre tak jaldi pahuncha payen.
Behisaab misaalein di ja sakti hain, jis ki yahan gunjayesh nahi.
Social Sciences me insaan ne tajrube ya experiments karke kuch qanoon apne liye bana to liya, lekin tareekh gawah hai ke, insaani qanoon sirf kuch logon ke faide ke liye hi rahe.
Aage hum dekhenge ke ye gehra talluq ‘insaan’ aur ‘science’ ka, kahan tak saath chalta hai? Kis muqaam per ye ladkhada jata hai? Iski hadd (ya) hadein kya hai?
To jaisay jaisay insaani aabadi duniya mein badti gayi, waise hi insaan ki zaroorat aur jeene ke tariqe badalte gaye, to inn saari zarooriyat ko kaun poora karega? Kiski baat mani jayegi? Aur kaun sa rasta chuna jayega?
Inn saare aur kayi sarae sawalon ka jawab, chaliye doondte hain ek aisi kitaab mein, jiss ka challenge 1450 saal se khula hai;
Ye Kaun si kitab hai, jo itna bada challenge de rahi hai? Ye Kitab Quran hai.
Ye kya challenge karti hai? Ye kehti hai ke iss jaisi koi aur kitab agar tum bana sakte ho to bana lo. Yani Insaan iss zameen per pur-aman aur salamati wali zindagi guzaarne ka tareeqa, iss Kitab yani Quran ke tareeqe se behtar tareeqa agar bana sakta hai to bana le,
Yani ke, ye kitaab dawa karti hai surah Kahf ki 54 ayat me ke, iss mein insaano ke har maslay ka hal maujood hai.[11]
Kisne likhi ye kitaab (ya Quran)?
Isi Quran mein aata hai Surah Taa Haa ki 1 se 8 ayaat me ke, ye kitaab ek aisi shaksiyat ya personality, jise khud Quran ‘Allah’ kehti hai, ye unn ka kalaam ya speech hai.[12]
To ye ‘speech’, kitab ki shakal mein kaise aayi?
Iski tafseel hum InshaAllah aage wale section me dekhenge, pehle ye samajhte hain ke iss kitab mein kya hai?
Iss mein saath mazameen ya subjects hain, aur ye subjects kisi ek tarteeb ya sequence mein nahi hai, balke alag alag muqamat per aaye hain
Pehle mazmoon ya subject me, ussi shaksiyat yani ke Allah ka ‘tarruf’ hai, yani ye Quran ye batati hai ke Allah kaun hai, unki kya qudrat hai, aur unki khilqat ya creation ka zikr hai jo Allah ke Wajood ka saboot hai. Allah aur unki iss khilqat ke beech rishta kya hai? Ye rishta Rabb ka hai, kyun ke, Al Hamdulillahi Rabbil Alameen, Iska bhi zikr hai.[13]
Doosre mazmoon ya subject me, ‘Allah ki rahmat unki kainat ke saath’ iska zikr hai,[14]
Teesre me, ye Quran ‘maut ke baad ki zindagi’ ka concept paish karti hai,[15]
Chauthey me, Allah ke saath insaan ka talluq kaisa hai ye bataya gaya hai,[16]
Paanchwe me, seedhay raste yani ke ‘uss pur sukoon zindagi’ jiski insaan ko talaash hai, uss zindagi tak pahunchne ka jo rasta hai uski taraf hidayat karti hai,[17]
Chhatay mein iss seedhay raste per chalne ki wajeh se jin logon ko inamaat diye gaye unn ka zikr hai,[18]
Saathwe me, iss seedhay raste per nahi chalne walon ka kya haal huwa, wo log achai ke bajaye burai par chalte hain, unn ka zikr hai.[19]
Ye saath mazameen Surah al-Fatiha se liye huwe hain, jo hum tafseel me Suratul Fatiha ki tafseer me samjhenge.
To ye Allah kaun hai?
Lafz-e-Allah ism e zaat hai, yani ye naam hai uss authority ka jise hum ilaha kehte hain,
Ye ilaha kaun hai?
Ilaha ek aisa designation ya ohda hai, jiss se saari kayenaat ko control kiya jata hai.[20] Yeh ohda ek hi hai, do ya teen nahi hai.
Allah (سُبْحَانَهُ وَتَعَالَى) iss ilaha ke ohde per khud se kahyam the, hain aur rahenge. Iska matlab ye hai ke Quran ek khuda, ek ilaha, ek bhagvan, ek God ki baat karti hai. Sirf Ek.
Ilaha ke, Ek hone ki wajah ya reason, Quran mein aya hai ke agar ek se zyada ilaha hote to tum iss kayenaat mein inteshaar hi inteshaar paate, there would be chaos in the universe, aur har ilaha, jo uss ne paida kiya hai ya banaya hai wo le jaata.[21]
To iss ko check karne ke liye, science-daano ne iss kayenaat me dekha, jiss taraf bhi dekhte, unn ko uniformity, order, aman-o-amaan, yeksaaniyat dikhayi di.[22]
Ye iss baat ka saboot hai ke, iss kayenaat me ek hi ilaha hai.
Inaam kiye huwe log kaun hain?
Inaam kiye huwe log wo hain jinhone Allah (سُبْحَانَهُ وَتَعَالَى) ki Kitab yani Quran ki sahih tashreeh ki, aur humein bataya ke iss Qurani Ayaat ka sahih matlab kya hai aur uss per amal karke bhi dikhaya aur bataya ke Siratal Mustaqeem (seedha raasta) kya hai?
Har raasta kahin na kahin jaata hai, to Siratal Mustaqeem kahan jaata hai?
Siratal Mustaqeem ek pur-aman aur salamati wali zindagi dete huwe sare insano ko unki aakhri manzil tak le jata hai.
Iss ka matlab ye huwa ke, insaan ki zindagi ka maqsad ek pur-aman aur salamati wali zindagi ke ilawa kuch aur manzil ko haasil karna bhi hai. To ye manzil kya hai? Iski tafseel aage chal kar mil jayegi.
To ye interpretation kis ne kiya aur Siratal Mustaqeem per sabse pehle chal kar kis ne dikhaya?
Ye koi aur nahi balke Allah ke Nabi, Muhammad Ur Rasool Allah (صلى الله عليه وسلم) hain aur aap (صلى الله عليه وسلم) ke qareebi followers jinhe Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) kaha jata hai.
To hame kaise maaloom ke Rasoolullah (صلى الله عليه وسلم) ka tareekha-e-amal Siratal Mustaqeem hai?
Iss tareekha-e-amal ki khud Allah (سُبْحَانَهُ وَتَعَالَى) ne Quran hi mein gawahi di hai ke,
Yaa Seen, Quran-e-Hakeem ki qasam, beshak aap (صلى الله عليه وسلم) rasoolon me se hain, aur Siratal Mustaqeem par hain, wo seedha raasta jo jannat ko le jaata hai.[23]
Aur Surah Bayyinah mein Allah (سُبْحَانَهُ وَتَعَالَى) Sahaba ko certify karte huwe kehte hain ke, …wo log jo iman laye aur amal-e-saleh kiya, yahi wo log hain jo sab se behtareen hain. “They are the best of creatures''.[24]
‘Rasool’ kaun hai, aur kaise bante hain?
Jaisa ke humne abhi suna ke insaan ke andar acchaiyon ke saath buraiyan bhi hai,
Tamam badi buraiyon mein khoon rezi bhi ek bahut badi burai hai, iski buniyaad choti choti buraiyon se shuru hoti hai jaisa ke ghussa, hasad, keena, badle ki khwahish, naam, shohrath, wagairah wagairah…
Kya hum, puri taqat, quwwat, dawlat, hukumat rakte huwe, baghair kisi bhi khauf ke, uss shaks ya unn logon ko maaf kar denge jisne hume, hamare ghar se nikal diya?
Jiss ne hamara business kharab kar diya?
Aur jo hamaray qareebi rishtaydaron ka qatal kardiya?
Kya hum maaf kar sakte hain usse jiss ne hamaray milne walon ko jismani taur per ‘torture’ kiya?
Aur jo hamari jaan ke dushman ban gaye? Sirf isliye ke hum ne pur-sukoon zindagi guzarne ka ek sahi rasta pesh kiya?
Aise shaks ko maaf karna hamare liye mumkin nahi, har kisi ke bas ki baat nahi, aisa soonchna bhi asaan nahi, balke hamara bas chale to hum uss shaks ko to kya uss ke khandaan ko, uski naslon tak ko barbaad kar denge.
Lekin aisa hi kiya kisi ne,..., maaf kar diya.
Kaun hai jiske andar itni bardasht hai? Kaun hai jo sari buraiyon ko, jo khoon rezi ki taraf le jati hai, itna na-pasand karta hai? Iss tarah ka ‘behaviour’ kiska ho sakta hai?
Aisa behavior, aise akhlaaq, Allah ke Rasool, janab e Muhammad ur Rasoolullah (صلى الله عليه وسلم) ka tha.
Muhammad (صلى الله عليه وسلم) Rasool kaise bane?
Yehi kitaab (yani ke ye Quran) kehti hai ke Aap (صلى الله عليه وسلم) ko Allah (سُبْحَانَهُ وَتَعَالَى) ne, yani ke jo Supreme Authority hai iss kayenaat ki, Uss ne pasand kiya, taake Apna ‘paighaam’, apne bandon tak pohchaye.
To matlab ye huwa ke ‘rasool’ jo hote hain, wo Allah (سُبْحَانَهُ وَتَعَالَى) ke chune huwe banday hai aur doosra koi iss qualification tak nahi pahunch sakta.
Kya Muhammad (صلى الله عليه وسلم) pehle Rasool the?
Nahi, Aap (صلى الله عليه وسلم) se pehle aur bhi nabi aur rasool aye, Adam (سُبْحَانَهُ وَتَعَالَى) sab se pehle insaan bhi the aur unki aulad ke liye sab se pehle nabi bhi the aur inn ke baad jaisay jaisay insaano ki zarooriyat badhti gayi, dimaagi salahiyaten badti aur badalti gayi waisay waisay Allah (سُبْحَانَهُ وَتَعَالَى) apna paigham, apne ahkamaat, insaano ki pur-sukoon zindagi ke solutions bhejhte gaye inn rasoolon ke zariye.
To iss tarikhe se kai sare rasool aaye hain, aur inn mein jo aakhri rasool hain wo Muhammad-ur-Rasool Allah (صلى الله عليه وسلم) hain.
To Aap (صلى الله عليه وسلم) ne zalimon ko na sirf maaf kardiya balke, ek pura ‘legislation’ ya qanoon diya hai insaano ko, jo pichle waqt ke logon ko faida huwa, aaj bhi ye legislation valid hai, aur qiyamat tak aane wale sare insaano ke liye, aap (صلى الله عليه وسلم) ke tariqe me Allah (سُبْحَانَهُ وَتَعَالَى) ne faida hi faida rakh diya.
Isi personality ko khud Allah (سُبْحَانَهُ وَتَعَالَى) ne ‘Rehmat-ul-lil alameen’ kaha hai, yani ke na sirf insaano ke liye balke saare alameen ke liye Aap (صلى الله عليه وسلم) rehmat hai.[25]
1450 bars pehle ye huwa tha to aisay rasool ki baatein ‘record’ bhi hain ya nahi?
Haan Rasoolullah (صلى الله عليه وسلم) ke zamane se hi aap (صلى الله عليه وسلم) ki baatein record hona shuru ho gayee thi jinhein Ahadith kaha jata hai, inn ahadith ki mazeed tafseel hum, Surah al-Feel ke teesre hisse me sunn chuke hain.
Allah (سُبْحَانَهُ وَتَعَالَى) ne inn rasoolon ko message kis tarha pohanchaya?
Allah (سُبْحَانَهُ وَتَعَالَى) wahi ke zariye nabiyon se communicate karte rahe hai, ahadith mein iss ki kaafi detail ayee hai.
Aur Allah ke Rasool (صلى الله عليه وسلم) ke saath wahi ka jo maamla tha hum, Surah an-Nasr ki tafseer ke teesre hisse me sunn chuke hain, wahan par Quran, Hadith aur scientific explanation ke saath poora ek session maujood hai, wahi par.
To humay yahan tak kuch buniyadi cheezon ka pata chal gaya, Allah kaun hai, Rasool kaun hote hain, Quran kya hai, hadith kya hai, insan kaun aur kya hai, science kya hai aur inn sab ka aapas mein Rishta ya ‘relation’ kya hai.
Ab yahan se aage badhte hain:
Allah (سُبْحَانَهُ وَتَعَالَى) ek hi hain, lekin unke kayi sare attributes hain jaise ke, Ilaha, Khaaliq, Ghafoor, Rahman, Raheem aur kai an-ginat attributes ya naam hain, jin mein se takhreeban 125, khud Allah (سُبْحَانَهُ وَتَعَالَى) ne apne kalaam (yani Quran me) aur apne rasool ke zariye se insaano ko bataye hain. Baqi aur kitne asma hain, iss ka ilm hum ko nahi diya gaya hai.
Allah (سُبْحَانَهُ وَتَعَالَى) chunke:
‘Badee’ hai, cheezon ko ba-ghair kisi zariye ke paida karte hai, cheezon ko adam se wajood mein le aate hain yani non existence se existence mein laate hain,
‘Khaaliq hai’ to in cheezon ko proportion karte hain, yani jo cheezen maujood hain, unn ko istemal karke doosri cheezen banate hain,
‘Baari hai’ to khilqat ke baad unmein se be-zaroorat cheezon to nikaal dete hain,
‘Musawwir hai’ to unko final form ya shape dete hain, final product bana dete hain,
‘Fatir hai’ to unn cheezon ko fitrat ata karte hain, aur inn mukhtalif cheezon ke liye qawaneen-e-qudrat bhi bana diye,
Isi tariqe se saari kayinaat banayi, insaan, janwar, jinn, farishtay, jannat, dozak, sooraj, chand sitaare, jaza aur saza ka din, aur bhi bahut kuch banaya.
Inn sab ka description InshaAllah hum Quran ki tafseer me aage sunenge.
Insaan, Allah (سُبْحَانَهُ وَتَعَالَى) ka akhri aur sab se behtareen creation hai, jiska zikr surah at-Teen mein aaya hai,[26] iski wajah se Allah (سُبْحَانَهُ وَتَعَالَى) ka insaano ke saath jo rishta hai wo bahut hi ‘unique’ hai, sab se alag hai, ye ‘maa-baap aur bachon’ ka, ‘bhai aur behan’ ka, nahi balke ye ke:
Agar insaan bhooka hai ya uss ko kisi cheez ki zaroorat hai to Allah (سُبْحَانَهُ وَتَعَالَى) Razzak hai, Rizk dene wale hain,
Insaan taras ke qabil hai to Allah (سُبْحَانَهُ وَتَعَالَى) Rahman aur Raheem hai, taras kha kar faida pohchate hain,
Insaan gunahgaar hai to Allah (سُبْحَانَهُ وَتَعَالَى) Afuw hai, gunahon ko maaf karne wale hain,
Insaan jahil hai to Allah (سُبْحَانَهُ وَتَعَالَى) Aaalim hai, Apne Ilm ka izhaar bhi karte hai aur insano ko sikhate bhi hain,
Insaan ghulam hai to Allah (سُبْحَانَهُ وَتَعَالَى) malik hain,
Iss tarha, ye kehna ghalat nahi hoga ke insaan Allah (سُبْحَانَهُ وَتَعَالَى) ke har asma ya attributes se har waqt kisi na kisi tariqe se juda huwa hai, kabhi kuch zyada ya kam,
Lekin inn sab se alag, ek aur talluq Allah (سُبْحَانَهُ وَتَعَالَى) aur insaano ke beech mein jo hai wo ek ‘Supreme Creator and His best creation ka hai’.
Hum ne iss session ke shuru mein ye suna tha ke, cheezein ya to zinda hain ya murda, ye ek human perception hai, dar asal iss kayenaat ki har cheez zinda hai ya ba-shaoor hai, kis tarha ba-shaoor hai? Ye hum parindo par ghaur-o-fikr karte huwe samjhe the pichle dars me, inshaAllah aage jab ‘consciousness’ ka mauzu aayega Surah al-Baqarah me, wahan aur tafseel ayegi gravity ke comparison me.
Lekin ye baat ghaur karne wali hai ke, iss kayenaat ki har cheez Allah (سُبْحَانَهُ وَتَعَالَى) ke ahkamaat ki pabandagi mein lagi huwi hai, insaano ko unki ibadat ke bare mein tabhi pata chalega jab wo inki asliyat Quran aur Hadith ki roshni mein dekhenge, agar koi insaan aisa nahi karta to inn cheezon ki haqiqat unhe uss ‘jaza aur saza’ wale din zaroor pata chalegi, jab ye cheezein insaan ke khilaaf ya unke haq mein gawahi dengi.
Insaan ko banane ke baad Allah (سُبْحَانَهُ وَتَعَالَى) ne sari kayenaat ke aage ek bahut hi khaas pesh-kash ki, ye koi hukum nahi tha, chahe to wo uss pesh-kash ko qabool karle ya nahi. To ye pesh-kash kya thi? Ye pesh-kash thi intekhaab karne ki quwwat ya ‘the power to choose’, iss quwwat (ya) taqat ko ‘qubool aur istemal’ karne ki jo zimmadari uthalega, Uss ke saath kya mamela hoga?
Wo iss taqat ki buniyaad per ‘sahi aur ghalat’ me faisla karne ke qabil hoga.
Usse Mukhtalif marhalon se ya alag alag situations se guzara jayega, aur iss zimmadari ki buniyad per aazmaish hogi, aisi sakht aazmaish ke kaynaat ki uss shai aur Allah (سُبْحَانَهُ وَتَعَالَى) ka jo talloq hai, uss se bhula diya jayega,
Iss ke saath saath uss ke aage doosri taqaton ko jhuka diya jayega.
Sahih faisla karne ke liye Allah (سُبْحَانَهُ وَتَعَالَى) waqtan-fa-waqtan apne wajood ki nishaniyan batate rahenge aur instructions bhejte rahenge.
Ahkamaat ya Instructions ke hisaab se choice huwi to Allah (سُبْحَانَهُ وَتَعَالَى) ki taraf se inamaat honge aur agar nahi huwi, ghalat choice jaante bhoojte chun li to phir saza hogi, ek khaas ‘jaza aur saza’ ke din.
Saari ki saari kayenaat ne iss taqat ko qabool karne se mana kardiya,
Quran mein aata hai ke, zameen aur aasman aur pahadon ko Allah (سُبْحَانَهُ وَتَعَالَى) ne ye pesh kash ki,[27]
Unhone mana kar diya, kyun ke, wo darr gaye, aisi badi zimmadari ko qabool karne se,
Lekin insaan ne ‘accept’ karliya, Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke, insaan zalim aur jahil tha ke, iss taqat ko qabool karliya.
Jaisa ke, humne pehle suna ke, Allah (سُبْحَانَهُ وَتَعَالَى) ne kayee rasool bheje hain, iss ki wajah ye rahi ke insaan ki tareekh mukhtalif darjon se guzri hai, aur har daur mein, har qaum ke paas jo masail the unn ko hal karne ke liye, Allah (سُبْحَانَهُ وَتَعَالَى) ne apne rasoolon ke zariye kuch ahkamaat ya ‘set of instructions’ bhejte rahe. Aisay hi ‘set of instructions’, Allah (سُبْحَانَهُ وَتَعَالَى) ne apne aakhri nabi Muhammad Ur Rasool Allah (صلى الله عليه وسلم) ke zariye, Quran ki shakal mein humay diye hain.
To ye ‘set of instructions’ aur uss per chalne ke tarikhe ko ‘deen’ ya ‘madhhab’ kehte hain, take insaan inn per amal karke Allah (سُبْحَانَهُ وَتَعَالَى) ki aazmaish mein kamiyaab hojaye. Hamaray iss deen ka naam ‘Islam’ hai aur iski qanooni kitaab Quran hai.
To hamay yahan kuch sawalat ke jawab mil gaye jo ke iss section ke shuru mein huwe the. Sabse bada sawal ye tha ke hamari iss zindagi ka maqsad kya hai? Pata chala ke ‘aazmaish mein kamiyabi’ hamari zindagi ka maqsad hona chahiye.
Wo aakhri manzil kaun si hai?
Jannat jo inaam ke taur per di jayegi wohi aakhri manzil hai. Aur iss jannat se bhi badh kar cheez kya hai? Allah (سُبْحَانَهُ وَتَعَالَى) ki raza, ye unn inaam kiye huwe logon ko milti hai jo Allah (سُبْحَانَهُ وَتَعَالَى) se razi aur Allah (سُبْحَانَهُ وَتَعَالَى) unse razi.[28]
‘Pur-sukoon zindagi’ kise kehte hain?
Quran aur hadith ki roshni mein pur-sukoon zindagi wo hai, jiss mein insaan ko na to koi khauf hoga aur na koi gham, yani ‘a grief less past and fearless future’.[29]
Quran mein teen alfaaz iss kaifiyat ko apne hi andaaz mein bayan kar rahe hain, wo hai, ‘salaam’, ‘sukoon’ aur ‘itmenaan’, inn sab ka matlab inshaAllah hum aage dekhenge jab lafz-ba-lafz inn ke maanay samajh ni koshish karenge.
Bahar-haal Sukoon, peace, happiness, contentment, satisfaction, khush haali, befikri, kise nahi chahiye. Inhe hasil karne ke liye insaan kya kuch nahi kar raha hai, lekin ye ke kuch permanent solution nahi nikalta.
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 kai 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 وَتَعَالَى) 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 وَتَعَالَى) farmate hain ke, ala bizikari Allahi tatma innul quloob, matlab ye ke Allah (سُبْحَانَهُ وَتَعَالَى) 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 mutmaeen 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 defense hi kyun na ho, har shobe mein nafiz hona chahiye. Agar ek shobe mein kiya aur doosre mein nahi to phir ye sukoon mumkin nahi. Quran mein aata hai ke Udkhulu fis-silmi kaaffa,[30] puray ke puray is (deen mein) 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-ul-mustaqeem per hamesha chalne se jannat mein hi hasil hogi, jaisa ke humne abhi suna ke Allah (سُبْحَانَهُ وَتَعَالَى) 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.
To pata chala ke dil-o-dimagh ka sukoon Allah (سُبْحَانَهُ وَتَعَالَى) ke zikr mein hai, to dekhte hain Zikr kya hai? Allah (سُبْحَانَهُ وَتَعَالَى) ne Quran ko az-Zikr kaha, iss ke bare mein agle hisse mein baat karenge.
References
[1] Al Quran, Surah as-Saffat, Chapter 37: Verse 11 [i] Quran 37:11, mentions that human beings are made of clay.
[9] Al Quran, Surah al-Baqarah, Chapter 2: Verse 30 - Human beings will kill each other
[10] Al Quran, Surah al-Baqarah, Chapter 2: Verse 36 - When Allah sent down Adam & Eve to earth, he said, some of you will be enemies of others.
[11] Al Quran, Surah al-Kahf, Chapter 18: Verse 54 - And We have indeed repeated in this Quran, every kind of similitude for mankind, but man is disputing in most of the things.
[12] Al Quran, Surah TaaHaa, Chapter 20: Verses 1-8
[13] Al Quran, Surah al-Fatiha, Chapter 1: Verse 1
[14] Al Quran, Surah al-Fatiha, Chapter 1: Verse 2
[15] Al Quran, Surah al-Fatiha, Chapter 1: Verse 3
[16] Al Quran, Surah al-Fatiha, Chapter 1: Verse 4
[17] Al Quran, Surah al-Fatiha, Chapter 1: Verse 5
[18] Al Quran, Surah al-Fatiha, Chapter 1: Verse 6
[19] Al Quran, Surah al-Fatiha, Chapter 1: Verse 7
[20] Ref: quantum physics states that the universe cannot exist without an Observer
[21] Al Quran, Surah al-Anbiya, Chapter 21: Verse 22 and Chapter 17: Verse 42
[30] Al Quran, Surah al-Baqarah, Chapter 2: Verse 208
Al Quran, Surah az-Zumar, Chapter 39: Verse 9
The verse starts by asking a question, see The Quran Asks 39-09 for details and then the Qurans responds to this query by asking Rasoolullah Salla Allahu Alaihi wa Sallam to SAY: the part you posted this morning...
...Say (O Muhammad Salla Allahu Alaihi wa Sallam), “Are those who know and those who do not know equal?” Only men of understanding are mindful.
How beautiful is the question and the answer? So the faith of a Muslim is not blind faith, Quran is tickling our minds to think by asking questions and responds and satisfies the soul by providing answers to those questions. In this ayah the answer is another question.
Is he who devoutly prostrates and stands (for worship) during the hours of night, being cautious of the hereafter, and hopes for the mercy of his Fosterer (equal to one who does not do this)?...
Then the Qurans responds to this query by asking Rasoolullah Salla Allahu Alaihi wa Sallam to SAY:
...Say (O Muhammad Salla Allahu Alaihi wa Sallam), “Are those who know and those who do not know equal?” Only men of understanding are mindful.
How beautiful is the question and the answer? So the faith of a Muslim is not blind faith, Quran is tickling our minds to think by asking questions and responds and satisfies the soul by providing answers to those questions. In this ayah the answer is another question.
Ab kyun ke Ramazan shuru ho gaya hai, to Ramazan ke Roze Musalman kyun rakhte hain aur hamare liye kya ahkamaat hain, iss par nazar daalte hain
Pehli Wahi, Ramadan ke mahine me Nazil huwi, Shab-e-Qadr ya Lailatul-Qadr ko.
Surah Al Baqarah ki 183 aur 184 Ayat me Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmata hai ke, “Aye Iman Walo! Tum par bhi roze rakhna farz kiya gaya hai, jaise ke tum se pehle qaumo par farz kiya gaya tha, taakay tum taqwa wale bano. Ginti ke chand din hain, iss par bhi jo tum me se bimar ho ya safar par ho, to doosre dino me (chhute huwe) rozon ki ginti poora karle, jo iss ki taqat rakhte hain. Aur jo Roza na rakh sake, unn par fidya hai, ek miskeen ka khana khila na. Aur jo apni marzi se koi khair karna chahe to uss ke liye khair hai aur wo Roza Rakh le ye tumhare liye behtar hai.”
Aaj weight loss - ke naam par, diabetic treatment ke naam par, jo ilaaj ho raha hai wo roze rakha kar ilaaj kiya ja raha hai - Tum Roze Rakh lo - ye tumhare liye behtar hai. Tamam bimariyon se bacha liye jaoge, aaj kal ke bimariyon ki ek list hai, jo rozon se theek ho jaate
Obesity - Motapa
Type 2 Diabetes - reverse ho jaati
Auto immune diseases hain, unn ka ilaaj roza hai
Poly-Cystic Overies
Blood-Pressure, Triglycerides and Cholestrol Level ko control karne
Cancer se prevention, waghairah
Surah Al Baqarah ki 185 ayat
me Allah (سُبْحَانَهُوَتَعَالَىٰ) farmata hai ke, Ramadan wo mahina hai jiss me Quran Nazil kiya gaya, jo insano ke liye hidayat hai aur iss me aisi nishaniya hai, jo haq-o-batil me farq karti hain. To jo koi iss mahine me maujood ho, usse chahiye ke poore mahine ke roze rakhe, aur jo bimar hain ya safar me ho to doosre dino me (inn chhute huwe rozon) ko poora kar le,...
To Ramadan ke Roze, hum iss shukrane me rahte hain, ke Allah (سُبْحَانَهُوَتَعَالَىٰ) ne hume hidayat di.
Surah Al Baqarah ki 187 ayat me hai ke, Roze ki raaton me tumhare liye hala kar diya gaya hai, apni biwiyon ke paas jana, wo tumharay liye libas hain aur tum unkay liye libas ho, Allah (سُبْحَانَهُوَتَعَالَىٰ) ko pata
hai ke, tum apne aap se khiyanat kar rahe the, Allah (سُبْحَانَهُوَتَعَالَىٰ) tumhari taraf rehmat ki nazar ki hai aur tumhare gunaho ko maaf kiya hai, ab tumhe ijazat hai ke apni biwiyon ke milo aur Allah ne jo tumhare liye likh diya hai wo hasil karo. Raat ko khao aur piyo yahan tak ke subah ki safed dhari - raat ki kaali dhari se alag nazar na ajaye. Phir roza rakh kar raat tak poora karo, aur jab raat ko itikaaf ki halat me ho to phir apni biwiyon ke paas na jao. Aur ye Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke hudood hain, these are the limits, inn ke qareeb bhi matt jao. Issi tarah Allah (سُبْحَانَهُوَتَعَالَىٰ) apni ayat ko khol khol kar bayan karta hai, taake wo nek bane.
Ramadan Quran ka mahina hai, to Quran jitna parrh sakte hain, samajh kar maano ke saath parrhe, ye chand ahadith ko yaad rakhe ke, aap (صلىاللهعليه وسلم) ne farmaya ke,
jiss kisi ne Quran ko teen din se kum me khatam kiya, uss ne Quran ko nahi samjha,
Chaand ko dekh kar, Roza Rakhna shuru karo aur Chaand ko dekh kar Roza rakhna chhorrh do, aur agar aasmaan abar-alood hai to mahine ki ginti 30 ki kar lo,
Sehri khao, ke iss me barakat hai, Musalmano aur ghair muslim ke roze me Sehri ka farq hai,
Meri ummat me khair uss waqt tak baaqi rahega, jab tak wo iftar me jaldi kare,
Jo shaks iman ke saath, sawab hasil karne ki niyyat se, qiyamul layl kare, namaz me khada ho, uss ke agle gunah maaf kar diye jaate hain,
Ramadan me aap (صلىالله عليهوسلم) safar karte to roza nahi rakhte ya agar roza rakhe huwe hote to roza kohl lete,
Roza ek dhaal hai, jo gunaho se bachata hai
Jo koi, roza bhi rakhe aur gunah ko na chhorrhe, to Allah (سُبْحَانَهُوَتَعَالَىٰ) ko uss ke roze ki, yani khana-peena chhorrhne ki zaroorat nahi,
Roze me buri baat kehne se ruke, agar koi gaali de ya jhagda kare to uss se kahe ke mera roza hai,
Ramadan me aasmaan ke darwaze khol diye jaate hain, aur Jahannam ke darwaze band kar diye jaate hain, aur sarkash shayateen ko bediyan pehna di jaati hain, aur iss me ek raat aisi hai jo ek hazar mahino se behtar hai. Jo iss ke khair se mehroom raha, to wo mehroom hi raha
Aakhri ashray me lailatul qadr ko talash karein, aur ye dua kasrat se parrhe, “Allahumma innaka Afuwwun tuhibbul afwa Fa’fuanni” - Aye Allah tu maaf karne wala hai aur maafi aur dar-guzar ko pasand karta hai, to tu mujhe maaf farma de,
Allah SWT farmate hai, ke Ibn Adam ke tamam amaal uss ke liye hain, siway roze ke, wo mere liye roza rehta hai aur main hi iss ki jaza doonga,
Aap (صلىالله عليهوسلم) ne farmaya ke roze daar ke muh ki booh, Allah ke nazdeek mishq ki khushboo se zyada pasandeeda hai,
Rozedaar ke liye do khushiyan hai, ek khushi roza kholne ke waqt hoti hai, aur doosri khushi, apne rab se milne ke waqt usse hogi,
Jannat ka ek darwaza hai, jiss me se sirf rozedaar dakhil honge aur jab Rozedaar dakhil ho chuke honge, to wo darwaza band kar diya jayega.
The following image was shared with a question, which hadith is this?
Image source: Shared by questioner
Translation of Hadith
O Son of Adam! I desire something and you desire something but only what I desire occurs. If you submit yourself to my desire i.e. obey Him, I will be sufficient for you in your desire. If you do not submit yourself to me (by disobeying Him), I will tire you in what you desire and (at the end of the day) only what I wish happens and occurs.” [1]
A bit of research shows that a couple of sites have used this Hadith to justify their ideas, [2][3] however, the following two websites have given the ruling regarding the hadith:
Sheikh Assim Al Hakeem: “This is a fabricated hadeeth and has no origin for it.” [1]
Mufti Ismail Moosa: “We have been unable to locate this statement with a reliable Sanad (chain of transmission) to the Prophet (sallallahu alayhi wa sallam). Yes, Imam Ghazali (may allah be pleased with him) has quoted it with a ‘Seegha Tamreedh’ (words denoting upon weakness) in Ihyaa ‘Ulum ad-Deen, 4/346. This is not suitable proof, since no Sanad or grading on the narration has been given. The responsibility of proving it to be a authentic Hadith Qudsi will be upon the one who attributes it to the Prophet (sallallahu alayhi wa sallam)” [4]
Dorar.net: Graded the hadith: "There is no existence of such narration in books of Ahadith."[5]
Conclusion
Based on the above, we cannot attribute the above statement to Rasoolullah (sallallahu alayhi wa sallam) nor call it a hadith, due to the fact that it is neither found in any books of ahadith nor is it listed in any preface, forward, nor in any introductions by hadith scholars. Wallahu Alam
Latest scientific research, published in SciTechDaily on May 29, 2021 has highlighted the surprising similarities between quark-gluon plasma, the first matter thought to have filled the early Universe, and water that comes from our tap. [16] First thought that comes to one’s mind is the verse quoted below:
11-7: And He it is Who created the skies and the earth in six periods when His throne was on water (Fluid), that He may test you as to which of you is best in action…[1]
There are two words requiring analysis, Arsh and Ma’a both appear in the Quran and Ahadith several times, so let us analyze:
…O Allah's Messenger (ﷺ)! We have come to ask you about this matter (i.e. the start of creations)." He said, "First of all, there was nothing but Allah, and (then He created His Throne). His throne was over the water, and He wrote everything in the Book (in the Heaven) and created the Heavens and the Earth." … See complete hadith in references.[2]
Abdullah bin 'Amr bin al-'As reported: I heard Allah's Messenger (ﷺ) as saying: Allah ordained the destiny (program) of the creation fifty thousand years before He created the heavens and the earth, as His Throne was upon water.[3]
Narrated Waki' bin Hudus: from his uncle Abu Razin who said: "I said: 'O Messenger of Allah! Where was our Lord before He created His creation?' He said: 'He was (above) the clouds - no air was under him, no air was above him, and He created His Throne upon the water.'"[4]
… The first thing Allah created was the pen. He said to it: Write. It asked: What should I write, my Lord? He said: Write what was decreed about everything till the Last Hour comes…[5]
From the above it is clear regarding Arsh (Throne) that:
In the beginning there was no one except Allah (SWT),
Reading in between the lines there was water first over which the Arsh (Throne) was created, it is important to note that the Arsh (Throne) was needed before the next steps could be implemented,
Then the destiny (program) was ordained (instructed, established), probably Arsh was involved in this ordainment of destiny,
Then the pen was created, which wrote down destiny (program) of how the creation is to take shape till the last hour, fifty thousand years prior to the creation of the universe (the heavens and the earth),
Then the skies and the earth (universe) was created.
7-54: Your Fosterer is certainly Allah Who created the skies and the earth in six periods, then He set the balance on the throne (of the universe). He makes the night to cover the day, which (i.e. the day) seeks the (night) rapidly (in succession). And the sun and the moon and the stars are compelled to follow His command. Is not His the creation and the command? Blessed be Allah the Fosterer of the worlds.[6]
Dr. Mir Aneesuddin in his summarized commentary on the above verse in the Quran explains:
“Our Fosterer is Allah (SWT) Who created the heavenly bodies and Who has laid down laws for their peaceful existence which we call ‘The laws of nature’. Every nation has a capital from where orders are issued and affairs managed. al-Arsh (The Throne) appears to be the capital of the Universe: Following is the summary of verses of the Quran on the topic of al-Arsh translated as ‘Throne’ which signifies ‘Sovereign Power’
Before the creation of the skies and the earth al-Arsh was on a fluid 11:7 (This may refer to the plasmic state of matter before the ‘Big Bang’).
After the creation of the skies and the earth balance was set on al-Arsh for regulation of the affairs (of the Universe) 10:3.[7]
Allah (SWT) is the Fosterer of the al-Arsh 9:129.[9]
Angels go round al-Arsh. This indicates that al-Arsh occupies space 39:75.[10]
Eight (angels) will bear the al-Arsh above them 40:7,[11] 69:17.[12]
al-Arsh therefore appears to be a place and something representing central control. It may be the capital of the Universe from where all affairs are controlled and not the seat of Allah (SWT) because nothing can encompass Him as He encompasses everything 4:126.”
2) What is al-Ma’a (Water or Fluid)?
The word used to define the state of matter in the verse we started this article with is al-Ma’a meaning water, but the Quran also uses the word al-Ma’a to refer to any fluid other than water.[13]
As suggested by Dr. Anees in the previous section, if al-Ma’a (Fluid) refers to the plasmic state of matter (due to its fluid nature) then the current understanding of the laws of nature are insufficient to define the properties of matter that existed prior to the big bang. The laws of nature we know of, through experimental verification and discovery, belong only to this universe and we are limited by the inability of science to explain the state of matter or even determine whether matter existed or not prior to the Big Bang?
However, the Quran and Ahadith of Rasoolullah (ﷺ) state that water or some kind of fluid existed prior to the creation upon which al-Arsh was created. The following ahadith put things in perspective, as the throne was and is currently on water:
It was narrated that Ibn Mas’ood said: Between the first heaven and the one above it is (a distance of) five hundred years. Between each of the heavens is (a distance of) five hundred years. Between the seventh heaven and the Kursiy is (a distance of) five hundred years. Between the Kursiy and the water is (a distance of) five hundred years, and the Throne is above the water. Allah SWT is above the Throne, and nothing whatsoever of your deeds is hidden from Him.[14]
Narrated Abu Hurairah: "The Messenger of Allah (ﷺ) said: 'Ar-Rahman's Hand is full, He spends without any decrease, night and day.' He said: 'Do you not see how much He has spent since He created the heavens and the earth, yet it has not decreased what is in His Hand, and His Throne is over the water, and in His Other Hand is the Mizan (Scale) which He raises and lowers.'"[15]
3) Conclusion
al-Arsh (the Throne) is the most powerful thing in the universe/multiverse, as Allah SWT says in the Quran: "...then say, “Allah is sufficient for me, there is no god but He, in Him have I put my trust and He is the Lord (Rabb) of the great (mighty) throne (of the universe).”[17] The capital or the central control of the universe/multiverse.
al-Arsh is currently on water (al-Ma'a), since we do not know what happened before the big bang we do not know the properties of matter that existed before it, in particular the properties of al-Ma'a (Water or Fluid or quark-gluon plasma?) on which al-Arsh (the Throne) is, as scientists think that nothing existed before space-time was created, is as if the infant inside its mother's womb thinking that there is nothing outside of it! We need religion and the divine texts to understand what lies before and beyond this universe, that knowledge too is limited. It is not in the scope of this article to discuss:
Is al-Ma'a, quark-gluon plasma, from which this universe(s) was created?
What happened before the big bang?
How this universe will end?
Are they multiple parallel universes?
Are the properties of matter different in other universes?
Is there life after death and how this life will be sustained and for how long?
How will we be transported to other universe?
Please bookmark our website and read more as new articles are added from time to time.
Wallahu Alam!
4) References
[1] And He it is Who created the skies and the earth in six periods when His throne was on water (Fluid), that He may test you as to which of you is best in action. And if you say, “You will be raised up after death,” those who do not believe will definitely say, “This is nothing but clear magic.” Al Quran, Surah Hud, Chapter 11: Verse 7
[2] Reference: Sahih al-Bukhari 3191 | In-book reference: Book 59, Hadith 2 | USC-MSA web (English) reference: Vol. 4, Book 54, Hadith 414
Narrated Imran bin Husain: I went to the Prophet (ﷺ) and tied my she-camel at the gate. The people of Bani Tamim came to the Prophet (ﷺ) who said "O Bani Tamim! Accept the good tidings." They said twice, 'You have given us the good tidings, now give us something" Then some Yemenites came to him and he said, "Accept the good tidings, O people of Yemem, for Bani Tamim refused them." They said, "We accept it, O Allah's Messenger (ﷺ)! We have come to ask you about this matter (i.e. the start of creations)." He said, "First of all, there was nothing but Allah, and (then He created His Throne). His throne was over the water, and He wrote everything in the Book (in the Heaven) and created the Heavens and the Earth." Then a man shouted, "O Ibn Husain! Your she-camel has gone away!" So, I went away and could not see the she-camel because of the mirage. By Allah, I wished I had left that she-camel (but not that gathering).
[3] Reference: Sahih Muslim 2653b | In-book reference: Book 46, Hadith 27 | USC-MSA web (English) reference: Book 33, Hadith 6416
Abdullah bin 'Amr bin al-'As reported: I heard Allah's Messenger (ﷺ) as saying: Allah ordained the measures (of quality) of the creation fifty thousand years before He created the heavens and the earth, as His Throne was upon water.[3]
[4] Jami at-Tirmidhi | Grade: Hasan (Darussalam) | English translation: Vol. 5, Book 44, Hadith 3109 | Arabic reference: Book 47, Hadith 3394
Narrated Waki' bin Hudus: from his uncle Abu Razin who said: "I said: 'O Messenger of Allah! Where was our Lord before He created His creation?' He said: 'He was (above) the clouds - no air was under him, no air was above him, and He created His Throne upon the water.'"
[5] Grade: Sahih (Al-Albani) | Reference: Sunan Abi Dawud 4700 | In-book reference: Book 42, Hadith 105 | English translation: Book 41, Hadith 4683
Ubadah b. al Samit said to his son: Son! You will not get the taste of the reality of faith until you know that what has come to you could not miss you, and that what has missed you could not come to you. I heard the Messenger of Allah (ﷺ) say: The first thing Allah created was the pen. He said to it: Write. It asked: What should I write, my Lord? He said: Write what was decreed about everything till the Last Hour comes. Son! I heard the Messenger of Allah (ﷺ) say : He who dies on something other than this does not belong to me.
Your Fosterer is certainly Allah Who created the skies and the earth in six periods, then He set the balance on the throne (of the universe). He makes the night to cover the day, which (i.e. the day) seeks the (night) rapidly (in succession). And the sun and the moon and the stars are compelled to follow His command. Is not His the creation and the command? Blessed be Allah the Fosterer of the worlds.
Your Fosterer is certainly Allah Who created the skies and the earth in six periods, then He set the balance on the throne (of the universe), directing the affair. No mediator (can recommend) without (obtaining) His permission. That is Allah your Fosterer, so serve Him. Will you not then mind?
[9] Al Quran, Surah at-Taubah, Chapter 9: Verse 129
So if they turn back, then say, “Allah is sufficient for me, there is no god but He, in Him have I put my trust and He is the Lord of the great throne (of the universe).”
[10] Al Quran, Surah az-Zumar, Chapter 39: Verse 75
And you will see the angels inclining from (all) round (towards) the throne (Probably the capital of the Universe) glorifying by praising their Fosterer. And it will be judged between them with justice and it will be said, “Praise is due only for Allah, the Fosterer of the worlds.”
[11] Al Quran, Surah al-Mumin, Chapter 40: Verse 7-9
40-7: Those who bear (the burden of) the throne (of the universe) and those around it, glorify by praising their Fosterer and they believe in Him and seek protective forgiveness for those who believe: “Our Fosterer! You embrace everything in mercy and knowledge, so protectively forgive those who repent and follow Your way and save them from the punishment of hell.
40-8: Our Fosterer! and make them enter the gardens of everlasting bliss which You have promised them, and whoever is righteous from among their fathers and their mates and their descendants, You are certainly the Mighty, the Wise
40-9: And save them from evil deeds, and whom You save from (the consequences of) evil deeds on that day, You have indeed shown mercy to him, and that is the great achievement.” (R 1)
The word ‘Wahiyatum’ means weakening of the links through which something is tied. The heavenly bodies are supposed to be held together by the force of gravitation.
69-17: And the angels will be on its sides, and on that day, eight will bear the throne of your Fosterer above them
[13] Al Quran, Surah at-Tariq, Chapter 86: Verse 5-6
86-5: So let man see from what he was created.
فَلْيَنْظُرِ الْإِنْسَانُ مِمَّ خُلِقَ
86-6: He was created from gushing water (fluid).
خُلِقَ مِنْ مَاءٍ دَافِقٍ
[14] Ibn Khuzaymah in al-Tawheed, p. 105; by al-Bayhaqi in al-Asmaa’ wa’l-Sifaat, p. 401
[15] Jami at-Tirmidhi | Grade: Sahih (Darussalam) | English translation: Vol. 5, Book 44, Hadith 3045 | Arabic reference: Book 47, Hadith 3319
Narrated Abu Hurairah: "The Messenger of Allah (ﷺ) said: 'Ar-Rahman's Hand is full, He spends without any decrease, night and day.' He said: 'Do you not see how much He has spent since He created the heavens and the earth, yet it has not decreased what is in His Hand, and His Throne is over the water, and in His Other Hand is the Mizan (Scale) which He raises and lowers.'"
[17] Al Quran, Surah at-Tauba, Chapter 9: Verse 129
So if they turn back, then say, “Allah is sufficient for me, there is no god but He, in Him have I put my trust and He is the Lord of the great throne (of the universe).”
Shawwal is the tenth month of the Islamic Calendar, its significance and importance is due to the fact that the first day of Shawwal is celebrated as Eid al-Fitr all around the Muslim World. It is the day we break our fasts of the month of Ramadan and is forbidden to fast on the two days of Eid, as Rasoolullah (ﷺ) said in a hadith:
Abu ‘Ubaid said: I was present at Eid with ‘Umar, and he started with the prayer before the khutbah. He said: The Messenger of Allah ﷺ forbade fasting on these two days. The day of al-Fitr is the day when you break your fast, and on the day of al-Adha, eat the meat of your sacrifices. [30]
What follows in this article are ahadith on Shawwal classified based on topics.
Seeing the crescent of the month of Shawwal is the signal to stop fasting the month of Ramadan as the first day of Shawwal is the day of Eid al-Fitr
Narrated Ibn `Umar: I heard Allah's Messenger (ﷺ) saying, "When you see the crescent (of the month of Ramadan), start fasting, and when you see the crescent (of the month of Shawwal), stop fasting; and if the sky is overcast (and you can't see it) then regard the month of Ramadan as of 30 days." [1][2][3]
'Abdullah b. 'Umar (Allah be pleased with both of them) reported Allah's Messenger (ﷺ) as saying: The month (of Ramadan) may consist of twenty nine days; so when you see the new moon observe fast and when you see (the new moon again at the commencement of the month of Shawwal) then break It, and if the sky is cloudy for you, then calculate it (and complete thirty days). [4]
Narrated Abu Huraira: The Prophet (ﷺ) or Abul-Qasim said, "Start fasting on seeing the crescent (of Ramadan), and give up fasting on seeing the crescent (of Shawwal), and if the sky is overcast (and you cannot see it), complete thirty days of Sha'ban." [5][6]
Narrated Rib'i b. Hirash: On the authority of a man from the Companions of the Prophet (ﷺ): People differed among themselves on the last day of Ramadan (about the appearance of the moon of Shawwal). Then two bedouins came and witnessed before the Prophet (ﷺ) swearing by Allah that they had sighted moon the previous evening. So the Messenger of Allah (ﷺ) commanded the people to break the fast. The narrator Khalaf has added in his version: "and that they should proceed to the place of prayer (for 'Id)". [7]
It was narrated that ‘Umair bin Anas bin Malik said: “My paternal uncles among the Ansar who were among the Companions of the Messenger of Allah (ﷺ) told me: ‘The new crescent of Shawwal was covered with clouds, so we fasted the next day. Then some riders came at the end of the day and testified to the Prophet (ﷺ) that they had seen the new crescent the night before. The Messenger of Allah (ﷺ) commanded them to break their fast and to go out to offer the ‘Eid prayer the following morning.’” [8]
Yahya related to me from Malik that he had heard that once in the time of Uthman ibn Affan the new moon had been seen in the afternoon and Uthman did not break his fast until evening had come and the sun had set.
Yahya said that he had heard Malik say that some one who sees the new moon of Ramadan when he is on his own should start the fast and not break it if he knows that that day is part of Ramadan. He added, "Some one who sees the new moon of Shawwal when he is on his own does not break the fast, because people suspect the reliability of someone among them who breaks the fast. Such people should say, when they sight the new moon, 'We have seen the new moon.' Whoever sees the new moon of Shawwal during the day should not break his fast but should continue fasting for the rest of that day. This is because it is really the new moon of the night that is coming ."
Yahya said that he heard Malik say, "If people are fasting on the day of Fitr thinking that it is still Ramadan and then definite evidence comes to them that the new moon of Ramadan had been seen one day before they began to fast and that they are now into the thirty- first day, then they should break the fast on that day at whatever time the news comes to them. However, they do not pray the id prayer if they hear the news after the sun has begun to decline." [9]
Kuraib reported that Umm Fadl, daughter of Harith, sent him (Fadl, i.e. her son) to Mu'awiya in Syria. I (Fadl) arrived in Syria, and did the needful for her. It was there in Syria that the month of Ramadan commenced. I saw the new moon (of Ramadan) on Friday. I then came back to Medina at the end of the month. Abdullah b. 'Abbas (Allah be pleased with him) asked me (about the new moon of Ramadan) and said: When did you see it? I said: We saw it on the night of Friday. He said: (Did) you see it yourself? I said: Yes, and the people also saw it and they fasted and Mu'awiya also fasted, whereupon he said: But we saw it on Saturday night. So we will continue to fast till we complete thirty (fasts) or we see it (the new moon of Shawwal). I said: Is the sighting of the moon by Mu'awiya not valid for you? He said: No; this is how the Messenger of Allah (ﷺ) has commanded us. Yahya b. Yahya was in doubt (whether the word used in the narration by Kuraib) was Naktafi or Taktafi. [10]
2) Fasting in Shawwal
Abu Ayub narrated that : the Messenger of Allah (ﷺ) said: "Whoever fasts Ramadan, then follows it with six from Shawwal, then that is (equal in reward) to fasting everyday." [11][12][13][14]
Narrated `Amra: Aisha said, "the Prophet (ﷺ) used to practice I`tikaf in the last ten days of Ramadan and I used to pitch a tent for him, and after offering the morning prayer, he used to enter the tent." Hafsa asked the permission of `Aisha to pitch a tent for her and she allowed her and she pitched her tent. When Zainab bint Jahsh saw it, she pitched another tent. In the morning the Prophet (ﷺ) noticed the tents. He said, 'What is this?" He was told of the whole situation. Then the Prophet (ﷺ) said, "Do you think that they intended to do righteousness by doing this?" He therefore abandoned the I`tikaf in that month and practiced I`tikaf for ten days in the month of Shawwal." [15][16]
Narrated `Aisha: The Prophet (ﷺ) intended to practice I`tikaf and when he reached the place where he intended to perform I`tikaf, he saw some tents, the tents of `Aisha, Hafsa and Zainab. So, he said, "Do you consider that they intended to do righteousness by doing this?" And then he went away and did not perform I`tikaf (in Ramadan) but performed it in the month of Shawwal for ten days. [17][18][19]
Yahya related to me from Malik from Hisham ibn Urwa, from his father, that the Messenger of Allah (ﷺ) only did three umras, one of them in Shawwal, and two in Dhu'l-Qada. [21]
Yahya related to me from Malik that Yahya ibn Said used to hear Said ibn al-Musayyab say, "Anyone that does umra in Shawwal, Dhu'l-Qada or Dhu l-Hijja, and then stays in Makka until it is time for the hajj, is doing tamattu if he then does hajj. He must sacrifice whatever animal it is easy for him to obtain, and if he cannot find one then he must fast three days during hajj and seven days when he returns." [22]
Ibn 'Abbas said that he has been asked regarding Hajj-at-Tamattu' on which he said: "The Muhajirin and the Ansar and the wives of the Prophet (ﷺ) and we did the same. When we reached Makkah, Allah's Messenger (ﷺ) said, "Give up your intention of doing the Hajj (at this moment) and perform 'Umra, except the one who had garlanded the Hady." So, we performed Tawaf round the Ka'bah and [Sa'y] between As-safa and Al-Marwa, slept with our wives and wore ordinary (stitched) clothes. The Prophet (ﷺ) added, "Whoever has garlanded his Hady is not allowed to finish the Ihram till the Hady has reached its destination (has been sacrificed)". Then on the night of Tarwiya (8th Dhul Hijjah, in the afternoon) he ordered us to assume Ihram for Hajj and when we have performed all the ceremonies of Hajj, we came and performed Tawaf round the Ka'bah and (Sa'y) between As-Safa and Al-Marwa, and then our Hajj was complete, and we had to sacrifice a Hady according to the statement of Allah:
"... He must slaughter a Hady such as he can afford, but if he cannot afford it, he should observer Saum (fasts) three days during the Hajj and seven days after his return (to his home)…." (V. 2:196).
And the sacrifice of the sheep is sufficient. So, the Prophet (ﷺ) and his Companions joined the two religious deeds, (i.e. Hajj and 'Umra) in one year, for Allah revealed (the permissibility) of such practice in His book and in the Sunna (legal ways) of His Prophet (ﷺ) and rendered it permissible for all the people except those living in Makkah. Allah says: "This is for him whose family is not present at the Al-Masjid-Al-Haram, (i.e. non resident of Makkah)." The months of Hajj which Allah mentioned in His book are: Shawwal, Dhul-Qa'da and Dhul-Hijjah. Whoever performed Hajj-at-Tamattu' in those months, then slaughtering or fasting is compulsory for him. [23]
5) Aisha (RA) was married and her marriage consummated in Shawwal
Aishah narrated: "The Messenger of Allah married me in Shawwal, and he took up residence with me in Shawwal." [24]
Narrated 'Urwah: It was narrated from 'Urwah, that 'Aishah said: "The Messenger of Allah married me in Shawwal and my marriage was consummated in Shawwal." --'Aishah liked for her women's marriages to be consummated in Shawwal --"and which of his wives was more beloved to him than me?" [25]
It was narrated that 'Aishah said: "The Prophet, married me in Shawwal, and he consummated the marriage with me in Shawwal, and which of his wives was more favored to him than I." 'Aishah used to like marriage to be consummated with her female relatives in Shawwal. [26][27][28][29]
6) References
[1] Reference: Sahih al-Bukhari 1900 | In-book reference: Book 30, Hadith 10 | USC-MSA web (English) reference: Vol. 3, Book 31, Hadith 124
ہم سے یحییٰ بن بکیر نے بیان کیا ، کہا ہم سے لیث نے بیان کیا ، ان سے عقیل نے ، ان سے ابن شہاب نے بیان کیا کہ مجھے سالم نے خبر دی کہ ابن عمر رضی اللہ عنہما نے کہا میں نے رسول کریم صلی اللہ علیہ وسلم سے سنا ، آپ صلی اللہ علیہ وسلم نے فرمایا کہ جب رمضان کا چاند دیکھو تو روزہ شروع کر دو اور جب شوال کا چاند دیکھو تو روزہ افطار کر دو اور اگر ابر ہو تو اندازہ سے کام کرو ۔ ( یعنی تیس روزے پورے کر لو ) اور بعض نے لیث سے بیان کیا کہ مجھ سے عقیل اور یونس نے بیان کیا کہ ” رمضان کا چاند “ مراد ہے ۔
حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، قَالَ حَدَّثَنِي اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، قَالَ أَخْبَرَنِي سَالِمٌ، أَنَّ ابْنَ عُمَرَ ـ رضى الله عنهما ـ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " إِذَا رَأَيْتُمُوهُ فَصُومُوا، وَإِذَا رَأَيْتُمُوهُ فَأَفْطِرُوا، فَإِنْ غُمَّ عَلَيْكُمْ فَاقْدُرُوا لَهُ ". وَقَالَ غَيْرُهُ عَنِ اللَّيْثِ حَدَّثَنِي عُقَيْلٌ وَيُونُسُ لِهِلاَلِ رَمَضَانَ.
[2] Reference: Sahih al-Bukhari 1906 | In-book reference: Book 30, Hadith 16 | USC-MSA web (English) reference: Vol. 3, Book 31, Hadith 130
Narrated `Abdullah bin `Umar: Allah's Messenger (ﷺ) mentioned Ramadan and said, "Do not fast unless you see the crescent (of Ramadan), and do not give up fasting till you see the crescent (of Shawwal), but if the sky is overcast (if you cannot see it), then act on estimation (i.e. count Sha'ban as 30 days).
ہم سے عبداللہ بن مسلمہ قعنبی نے بیان کیا ، ان سے امام مالک نے ، ان سے نافع نے اور ان سے عبداللہ بن عمر رضی اللہ عنہما نے بیان کیا کہ رسول اللہ صلی اللہ علیہ وسلم نے رمضان کا ذکر کیا تو فرمایا کہ جب تک چاند نہ دیکھو روزہ شروع نہ کرو ، اسی طرح جب تک چاند نہ دیکھ لو روزہ موقوف نہ کرو اور اگر بادل چھا جائے تو تیس دن پورے کر لو ۔
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ـ رضى الله عنهما ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم ذَكَرَ رَمَضَانَ فَقَالَ " لاَ تَصُومُوا حَتَّى تَرَوُا الْهِلاَلَ، وَلاَ تُفْطِرُوا حَتَّى تَرَوْهُ، فَإِنْ غُمَّ عَلَيْكُمْ فَاقْدُرُوا لَهُ ".
[3] Reference: Sahih Muslim 1080e | In-book reference: Book 13, Hadith 8 | USC-MSA web (English) reference: Book 6, Hadith 2367
Ibn'Umar (Allah be pleased with-both of them) reported Allah's Messenger (ﷺ) as saying: The month of Ramadan may consist of twenty-nine days. So do not fast till you have sighted it (the new moon) and do not break fast, till you have sighted it (the new moon of Shawwal), and if the sky is cloudy for you, then calculate.
وَحَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا إِسْمَاعِيلُ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، - رضى الله عنهما - قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " إِنَّمَا الشَّهْرُ تِسْعٌ وَعِشْرُونَ فَلاَ تَصُومُوا حَتَّى تَرَوْهُ وَلاَ تُفْطِرُوا حَتَّى تَرَوْهُ فَإِنْ غُمَّ عَلَيْكُمْ فَاقْدِرُوا لَهُ " .
[4] Reference: Sahih Muslim 1080f | In-book reference: Book 13, Hadith 9 | USC-MSA web (English) reference: Book 6, Hadith 2368
[5] Reference: Sahih al-Bukhari 1909 | In-book reference: Book 30, Hadith 19 | USC-MSA web (English) reference: Vol. 3, Book 31, Hadith 133
ہم سے آدم بن ابی ایاس نے بیان کیا ، کہا ہم سے شعبہ نے بیان کیا ، کہا ہم سے محمد بن زیاد نے بیان کیا ، کہا کہ میں نے ابوہریرہ رضی اللہ عنہ سے سنا ، آپ نے بیان کیا کہ نبی کریم صلی اللہ علیہ وسلم نے فرمایا ، یا یوں کہا کہ ابوالقاسم صلی اللہ علیہ وسلم نے فرمایا چاند ہی دیکھ کر روزے شروع کرو اور چاند ہی دیکھ کر روزہ موقوف کرو اور اگر بادل ہو جائے تو تیس دن پورے کر لو ۔
حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا مُحَمَّدُ بْنُ زِيَادٍ، قَالَ سَمِعْتُ أَبَا هُرَيْرَةَ ـ رضى الله عنه ـ يَقُولُ قَالَ النَّبِيُّ صلى الله عليه وسلم أَوْ قَالَ قَالَ أَبُو الْقَاسِمِ صلى الله عليه وسلم " صُومُوا لِرُؤْيَتِهِ، وَأَفْطِرُوا لِرُؤْيَتِهِ، فَإِنْ غُبِّيَ عَلَيْكُمْ فَأَكْمِلُوا عِدَّةَ شَعْبَانَ ثَلاَثِينَ ".
[6] Reference: Sahih Muslim 1081a | In-book reference: Book 13, Hadith 20 | USC-MSA web (English) reference: Book 6, Hadith 2378
Abu Huraira reported Allah's Messenger (ﷺ) as saying: Whenever you sight the new moon (of the month of Ramadan) observe fast. and when you sight it (the new moon of Shawwal) break it, and if the sky is cloudy for you, then observe fast for thirty days.
حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، أَخْبَرَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ، الْمُسَيَّبِ عَنْ أَبِي هُرَيْرَةَ، - رضى الله عنه - قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " إِذَا رَأَيْتُمُ الْهِلاَلَ فَصُومُوا وَإِذَا رَأَيْتُمُوهُ فَأَفْطِرُوا فَإِنْ غُمَّ عَلَيْكُمْ فَصُومُوا ثَلاَثِينَ يَوْمًا " .
[7] Grade: Sahih (Al-Albani) | Reference: Sunan Abi Dawud 2339 | In-book reference: Book 14, Hadith 27 | English translation: Book 13, Hadith 2332
نبی اکرم صلی اللہ علیہ وسلم کے اصحاب میں سے ایک شخص سے روایت ہے ، وہ کہتے ہیں رمضان کے آخری دن لوگوں میں ( چاند کی رویت پر ) اختلاف ہو گیا ، تو دو اعرابی آئے اور انہوں نے رسول اللہ صلی اللہ علیہ وسلم کے سامنے اللہ کی قسم کھا کر گواہی دی کہ انہوں نے کل شام میں چاند دیکھا ہے ، چنانچہ رسول اللہ صلی اللہ علیہ وسلم نے لوگوں کو افطار کرنے اور عید گاہ چلنے کا حکم دایا ۔
حَدَّثَنَا مُسَدَّدٌ، وَخَلَفُ بْنُ هِشَامٍ الْمُقْرِئُ، قَالاَ حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ مَنْصُورٍ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، عَنْ رَجُلٍ، مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم قَالَ اخْتَلَفَ النَّاسُ فِي آخِرِ يَوْمٍ مِنْ رَمَضَانَ فَقَدِمَ أَعْرَابِيَّانِ فَشَهِدَا عِنْدَ رَسُولِ اللَّهِ صلى الله عليه وسلم بِاللَّهِ لأَهَلاَّ الْهِلاَلَ أَمْسِ عَشِيَّةً فَأَمَرَ رَسُولُ اللَّهِ صلى الله عليه وسلم النَّاسَ أَنْ يُفْطِرُوا زَادَ خَلَفٌ فِي حَدِيثِهِ وَأَنْ يَغْدُوا إِلَى مُصَلاَّهُمْ .
حكم: صحيح (الألباني)
[8] Grade: Sahih (Darussalam) | Reference: Sunan Ibn Majah 1653 | In-book reference: Book 7, Hadith 16 | English translation: Vol. 1, Book 7, Hadith 1653
ابوعمیر بن انس بن مالک کہتے ہیں کہ میرے انصاری چچاؤں نے جو رسول اللہ صلی اللہ علیہ وسلم کے صحابہ میں سے تھے ، مجھ سے بیان کیا ہے کہ ہمارے اوپر شوال کا چاند مشتبہ ہو گیا تو اس کی صبح ہم نے روزہ رکھا ، پھر شام کو چند سوار آئے اور انہوں نے نبی اکرم صلی اللہ علیہ وسلم کے پاس گواہی دی کہ انہوں نے کل چاند دیکھا ہے تو رسول اللہ صلی اللہ علیہ وسلم نے لوگوں کو حکم دیا کہ وہ روزہ توڑ دیں اور دوسرے دن صبح عید کے لیے نکلیں ۱؎ ۔
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا هُشَيْمٌ، عَنْ أَبِي بِشْرٍ، عَنْ أَبِي عُمَيْرِ بْنِ أَنَسِ بْنِ مَالِكٍ، قَالَ حَدَّثَنِي عُمُومَتِي، مِنَ الأَنْصَارِ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ قَالُوا: أُغْمِيَ عَلَيْنَا هِلاَلُ شَوَّالٍ. فَأَصْبَحْنَا صِيَامًا. فَجَاءَ رَكْبٌ مِنْ آخِرِ النَّهَارِ فَشَهِدُوا عِنْدَ النَّبِيِّ ـ صلى الله عليه وسلم ـ أَنَّهُمْ رَأَوُا الْهِلاَلَ بِالأَمْسِ. فَأَمَرَهُمْ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ أَنْ يُفْطِرُوا وَأَنْ يَخْرُجُوا إِلَى عِيدِهِمْ مِنَ الْغَدِ .
[9] Reference: Muwatta Malik | USC-MSA web (English) reference: Book 18, Hadith 4 | Arabic reference: Book 18, Hadith 636
[12] Grade: Sahih (Al-Albani) | Reference: Sunan Abi Dawud 2433 | In-book reference: Book 14, Hadith 121 | English translation: Book 13, Hadith 2427
Narrated Abu Ayyub: The Prophet (ﷺ) as saying: If anyone fasts during Ramadan, then follows it with six days in Shawwal, it will be like a perpetual fast.
ابوایوب رضی اللہ عنہ سے روایت ہے کہ نبی اکرم صلی اللہ علیہ وسلم نے فرمایا : ” جس نے رمضان کے روزے رکھے اور اس کے بعد چھ روزے شوال کے رکھے تو گویا اس نے پورے سال کے روزے رکھے “ ۔
حَدَّثَنَا النُّفَيْلِيُّ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ، عَنْ صَفْوَانَ بْنِ سُلَيْمٍ، وَسَعْدِ بْنِ سَعِيدٍ، عَنْ عُمَرَ بْنِ ثَابِتٍ الأَنْصَارِيِّ، عَنْ أَبِي أَيُّوبَ، صَاحِبِ النَّبِيِّ صلى الله عليه وسلم عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " مَنْ صَامَ رَمَضَانَ ثُمَّ أَتْبَعَهُ بِسِتٍّ مِنْ شَوَّالٍ فَكَأَنَّمَا صَامَ الدَّهْرَ "
حكم: صحيح (الألباني)
[13] Grade: Sahih (Darussalam) | Reference: Sunan Ibn Majah 1716 | In-book reference: Book 7, Hadith 79 | English translation: Vol. 1, Book 7, Hadith 1716
It was narrated from Abu Ayyub that the Messenger of Allah (ﷺ) said: “Whoever fasts Ramadan then follows it with six days of Shawwal, it is as if he fasted for a lifetime.”
ابوایوب رضی اللہ عنہ کہتے ہیں کہ رسول اللہ صلی اللہ علیہ وسلم نے فرمایا : ” جس نے رمضان کا روزہ رکھا ، پھر اس کے بعد شوال کے چھ روزے رکھے ، تو وہ پورے سال روزے رکھنے کے برابر ہو گا “ ۔
حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ نُمَيْرٍ، عَنْ سَعْدِ بْنِ سَعِيدٍ، عَنْ عُمَرَ بْنِ ثَابِتٍ، عَنْ أَبِي أَيُّوبَ، قَالَ: قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " مَنْ صَامَ رَمَضَانَ ثُمَّ أَتْبَعَهُ بِسِتٍّ مِنْ شَوَّالٍ، كَانَ كَصَوْمِ الدَّهْرِ " .
[14] Reference: Sahih Muslim 1164a | In-book reference: Book 13, Hadith 264 | USC-MSA web (English) reference: Book 6, Hadith 2614
Abu Ayyub al-Ansari (Allah be pleased with him) reported Allah's Messenger (ﷺ) as saying: He who observed the fast of Ramadan and then followed it with six (fasts) of Shawwal. it would be as if he fasted perpetually.
[15] Reference: Sahih al-Bukhari 2033 | In-book reference: Book 33, Hadith 8 | USC-MSA web (English) reference: Vol. 3, Book 33, Hadith 249
ہم سے ابوالنعمان محمد بن فضل دوسی نے بیان کیا ، کہا کہ ہم سے حماد بن زید نے بیان کیا ، ان سے یحییٰ قطان نے ، ان سے عمرہ نے اور ان سے عائشہ رضی اللہ عنہا نے بیان کیا کہ نبی کریم صلی اللہ علیہ وسلم رمضان کے آخری عشرہ میں اعتکاف کیا کرتے تھے ۔ میں آپ صلی اللہ علیہ وسلم کے لیے ( مسجد میں ) ایک خیمہ لگا دیتی ۔ اور آپ صلی اللہ علیہ وسلم صبح کی نماز پڑھ کے اس میں چلے جاتے تھے ۔ پھر حفصہ رضی اللہ عنہا نے بھی عائشہ رضی اللہ عنہا سے خیمہ کھڑا کرنے کی ( اپنے اعتکاف کے لیے ) اجازت چاہی ۔ عائشہ رضی اللہ عنہا نے اجازت دے دی اور انہوں نے ایک خیمہ کھڑا کر لیا جب زینب بنت جحش رضی اللہ عنہا نے دیکھا تو انہوں نے بھی ( اپنے لیے ) ایک خیمہ کھڑا کر لیا ۔ صبح ہوئی تو رسول اللہ صلی اللہ علیہ وسلم نے کئی خیمے دیکھے تو فرمایا ، یہ کیا ہے ؟ آپ کو ان کی حقیقت کی خبر دی گئی ۔ آپ صلی اللہ علیہ وسلم نے فرمایا ، کیا تم سمجھتے ہو یہ خیمے ثواب کی نیت سے کھڑے کئے گئے ہیں ۔ پس آپ صلی اللہ علیہ وسلم نے اس مہینہ ( رمضان ) کا اعتکاف چھوڑ دیا اور شوال کے عشرہ کا اعتکاف کیا ۔
حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، حَدَّثَنَا يَحْيَى، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ كَانَ النَّبِيُّ صلى الله عليه وسلم يَعْتَكِفُ فِي الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ، فَكُنْتُ أَضْرِبُ لَهُ خِبَاءً فَيُصَلِّي الصُّبْحَ ثُمَّ يَدْخُلُهُ، فَاسْتَأْذَنَتْ حَفْصَةُ عَائِشَةَ أَنْ تَضْرِبَ خِبَاءً فَأَذِنَتْ لَهَا، فَضَرَبَتْ خِبَاءً، فَلَمَّا رَأَتْهُ زَيْنَبُ ابْنَةُ جَحْشٍ ضَرَبَتْ خِبَاءً آخَرَ، فَلَمَّا أَصْبَحَ النَّبِيُّ صلى الله عليه وسلم رَأَى الأَخْبِيَةَ فَقَالَ " مَا هَذَا ". فَأُخْبِرَ فَقَالَ النَّبِيُّ صلى الله عليه وسلم " آلْبِرُّ تُرَوْنَ بِهِنَّ ". فَتَرَكَ الاِعْتِكَافَ ذَلِكَ الشَّهْرَ، ثُمَّ اعْتَكَفَ عَشْرًا مِنْ شَوَّالٍ.
[16] Reference: Sahih al-Bukhari 2045 | In-book reference: Book 33, Hadith 20 | USC-MSA web (English) reference: Vol. 3, Book 33, Hadith 261
Narrated `Amra bint `Abdur-Rahman from `Aisha: Allah's Messenger (ﷺ) mentioned that he would practice I`tikaf in the last ten days of Ramadan. `Aisha asked his permission to perform I`tikaf and he permitted her. Hafsa asked `Aisha to take his permission for her, and she did so. When Zainab bint Jahsh saw that, she ordered a tent to be pitched for her and it was pitched for her. Allah's Messenger (ﷺ) used to proceed to his tent after the prayer. So, he saw the tents ans asked, "What is this?" He was told that those were the tents of Aisha, Hafsa, and Zainab. Allah's Apostle said, "Is it righteousness which they intended by doing so? I am not going to perform I`tikaf." So he returned home. When the fasting month was over, he performed Itikar for ten days in the month of Shawwal.
حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ أَبُو الْحَسَنِ، أَخْبَرَنَا عَبْدُ اللَّهِ، أَخْبَرَنَا الأَوْزَاعِيُّ، قَالَ حَدَّثَنِي يَحْيَى بْنُ سَعِيدٍ، قَالَ حَدَّثَتْنِي عَمْرَةُ بِنْتُ عَبْدِ الرَّحْمَنِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم ذَكَرَ أَنْ يَعْتَكِفَ الْعَشْرَ الأَوَاخِرَ مِنْ رَمَضَانَ، فَاسْتَأْذَنَتْهُ عَائِشَةُ فَأَذِنَ لَهَا، وَسَأَلَتْ حَفْصَةُ عَائِشَةَ أَنْ تَسْتَأْذِنَ لَهَا فَفَعَلَتْ فَلَمَّا رَأَتْ ذَلِكَ زَيْنَبُ ابْنَةُ جَحْشٍ أَمَرَتْ بِبِنَاءٍ فَبُنِيَ لَهَا قَالَتْ وَكَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا صَلَّى انْصَرَفَ إِلَى بِنَائِهِ فَبَصُرَ بِالأَبْنِيَةِ فَقَالَ " مَا هَذَا ". قَالُوا بِنَاءُ عَائِشَةَ وَحَفْصَةَ وَزَيْنَبَ. فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " آلْبِرَّ أَرَدْنَ بِهَذَا مَا أَنَا بِمُعْتَكِفٍ ". فَرَجَعَ، فَلَمَّا أَفْطَرَ اعْتَكَفَ عَشْرًا مِنْ شَوَّالٍ.
[17] Reference: Sahih al-Bukhari 2034 | In-book reference: Book 33, Hadith 9 | USC-MSA web (English) reference: Vol. 3, Book 33, Hadith 250
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ أَنَّ النَّبِيَّ صلى الله عليه وسلم أَرَادَ أَنْ يَعْتَكِفَ، فَلَمَّا انْصَرَفَ إِلَى الْمَكَانِ الَّذِي أَرَادَ أَنْ يَعْتَكِفَ إِذَا أَخْبِيَةٌ خِبَاءُ عَائِشَةَ، وَخِبَاءُ حَفْصَةَ، وَخِبَاءُ زَيْنَبَ، فَقَالَ " آلْبِرَّ تَقُولُونَ بِهِنَّ ". ثُمَّ انْصَرَفَ، فَلَمْ يَعْتَكِفْ، حَتَّى اعْتَكَفَ عَشْرًا مِنْ شَوَّالٍ.
[18] Reference: Sahih Muslim 1173a | In-book reference: Book 14, Hadith 6 | USC-MSA web (English) reference: Book 6, Hadith 2641
'A'isha (Allah be pleased with her) reported that when the Messenger of Allah (ﷺ) decided to observe i'tikaf, he prayed in the morning and then went to the place of his i'tikaf, and he commanded that a tent should be pitched for him, and it was pitched. He (once) decided to observe i'tikaf in the last ten days of Ramadan. Zainab (the wife of the Holy Prophet) commanded that a tent should be pitched for her. It was pitched accordingly. And some other wives of Allah's Apostle (ﷺ) commanded that tents should be pitched for them too. And they were pitched. When the Messenger of Allah (may peace he upon him) offered the morning prayer, he looked and found (so many) tents. Thereupon he said: What is this virtue that these (ladies) have decided to acquire? He commanded his tent to be struck and abandoned i'tikaf in the month of Ramadan and postponed it to the first ten days of Shawwal.
حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، أَخْبَرَنَا أَبُو مُعَاوِيَةَ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ، - رضى الله عنها - قَالَتْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا أَرَادَ أَنْ يَعْتَكِفَ صَلَّى الْفَجْرَ ثُمَّ دَخَلَ مُعْتَكَفَهُ وَإِنَّهُ أَمَرَ بِخِبَائِهِ فَضُرِبَ أَرَادَ الاِعْتِكَافَ فِي الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ فَأَمَرَتْ زَيْنَبُ بِخِبَائِهَا فَضُرِبَ وَأَمَرَ غَيْرُهَا مِنْ أَزْوَاجِ النَّبِيِّ صلى الله عليه وسلم بِخِبَائِهِ فَضُرِبَ فَلَمَّا صَلَّى رَسُولُ اللَّهِ صلى الله عليه وسلم الْفَجْرَ نَظَرَ فَإِذَا الأَخْبِيَةُ فَقَالَ " آلْبِرَّ تُرِدْنَ " . فَأَمَرَ بِخِبَائِهِ فَقُوِّضَ وَتَرَكَ الاِعْتِكَافَ فِي شَهْرِ رَمَضَانَ حَتَّى اعْتَكَفَ فِي الْعَشْرِ الأَوَّلِ مِنْ شَوَّالٍ .
[19] Grade: Sahih (Al-Albani) | Reference: Sunan Abi Dawud 2464 | In-book reference: Book 14, Hadith 152 | English translation: Book 13, Hadith 2458
'Aishah said: When the Messenger of Allah (ﷺ) intended to observe I'tikaf, he prayed the fajr prayer and then entered his place of seclusion. Once he intended to observe I'tikaf during the last ten days of Ramadan. She said: He ordered to pitch a tent for him, and it was pitched. She said: The other wives of the Prophet (ﷺ) also ordered to pitch tents for them and they were pitched. When he offered the fajr prayer, he saw the tents, and said: What is this ? Did you intend to do an act of virtue ? She said: He then ordered to demolish his tent, and it was demolished. Then his wives also ordered to demolish their tents and they were demolished. He then postponed I'tikaf till the first ten days, that is of Shawwal.
Abu Dawud said: This tradition has been transmitted by Ibn Ishaq and al-Auza'i from Yahya b. Sa'id in a similar manner, and Malik narrated it from Yahya b. Sa'id, saying: He observed I'tikaf during twenty days of Shawwal.
ام المؤمنین عائشہ رضی اللہ عنہا کہتی ہیں کہ رسول اللہ صلی اللہ علیہ وسلم جب اعتکاف کرنے کا ارادہ کرتے تو فجر پڑھ کر اعتکاف کی جگہ جاتے ، ایک مرتبہ آپ صلی اللہ علیہ وسلم نے رمضان کے آخری عشرہ میں اعتکاف کرنے کا ارادہ فرمایا ، تو خیمہ لگانے کا حکم دیا ، خیمہ لگا دیا گیا ، جب میں نے اسے دیکھا تو اپنے لیے بھی خیمہ لگانے کا حکم دیا ، اسے بھی لگایا گیا ، نیز میرے علاوہ دیگر ازواج مطہرات نے بھی خیمہ لگانے کا حکم دیا تو لگایا گیا ، جب آپ صلی اللہ علیہ وسلم نے فجر پڑھی تو ان خیموں پر آپ کی نگاہ پڑی آپ نے پوچھا : یہ کیا ہیں ؟ کیا تمہارا مقصد اس سے نیکی کا ہے ؟ ۱؎ ، پھر آپ صلی اللہ علیہ وسلم نے اپنے نیز اپنی ازواج کے خیموں کے توڑ دینے کا حکم فرمایا ، اور اعتکاف شوال کے پہلے عشرہ تک کے لیے مؤخر کر دیا ۔ ابوداؤد کہتے ہیں : اسے ابن اسحاق اور اوزاعی نے یحییٰ بن سعید سے اسی طرح روایت کیا ہے اور اسے مالک نے بھی یحییٰ بن سعید سے روایت کیا ہے اس میں ہے آپ نے شوال کی بیس تاریخ کو اعتکاف کیا ۔
[23] Reference: Sahih al-Bukhari 1572 | In-book reference: Book 25, Hadith 58 | USC-MSA web (English) reference: Vol. 2, Book 26, Hadith 643
The words: 1. Ar-Rafatha means sexual intercourse. 2. Al-Fasuq means all kinds of sin, and 3. Al-Jidal means to dispute.
اور ابو کامل فضیل بن حسین بصریٰ نے کہا کہ ہم سے ابو معشر یوسف بن یزید براء نے بیان کیا ، کہا کہ ہم سے عثمان بن غیاث نے بیان کیا ، ان سے عکرمہ نے ، ان سے ابن عباس رضی اللہ عنہما نے ، ابن عباس رضی اللہ عنہما سے حج میں تمتع کے متعلق پوچھا گیا ۔ آپ نے فرمایا کہ حجۃ الوداع کے موقع پر مہاجرین انصار نبی کریم صلی اللہ علیہ وسلم کی ازواج اور ہم سب نے احرام باندھا تھا ۔ جب ہم مکہ آئے تو رسول اللہ صلی اللہ علیہ وسلم نے فرمایا کہ اپنے احرام کو حج اور عمرہ دونوں کے لیے کر لو لیکن جو لوگ قربانی کا جانور اپنے ساتھ لائے ہیں ۔ ( وہ عمرہ کرنے کے بعد حلال نہیں ہوں گے ) چنانچہ ہم نے بیت اللہ کا طواف اور صفا و مروہ کی سعی کر لی تو اپنا احرام کھول ڈالا اور ہم اپنی بیویوں کے پاس گئے اور سلے ہوئے کپڑے پہنے ۔ آپ صلی اللہ علیہ وسلم نے فرمایا تھا کہ جس کے ساتھ قربانی کا جانور ہے وہ اس وقت تک حلال نہیں ہو سکتا جب تک ہدی اپنی جگہ نہ پہنچ لے ( یعنی قربانی نہ ہولے ) ہمیں ( جنہوں نے ہدی ساتھ نہیں لی تھی ) آپ صلی اللہ علیہ وسلم نے آٹھویں تاریخ کی شام کو حکم دیا کہ ہم حج کا احرام باندھ لیں ۔ پھر جب ہم مناسک حج سے فارغ ہو گئے تو ہم نے آ کر بیت اللہ کا طواف اور صفا مروہ کی سعی کی ، پھر ہمارا حج پورا ہو گیا اور اب قربانی ہم پر لازم ہوئی ۔ جیسا کہ اللہ تعالیٰ کا ارشاد ہے ” جسے قربانی کا جانور میسر ہو ( تو وہ قربانی کرے ) اور اگر کسی کو قربانی کی طاقت نہ ہو تو تین روزے حج میں اور سات دن گھر واپس ہونے پر رکھے ( قربانی میں ) بکری بھی کافی ہے ۔ تو لوگوں نے حج اور عمرہ دونوں عبادتیں ایک ہی سال میں ایک ساتھ ادا کیں ۔ کیونکہ اللہ تعالیٰ نے خود اپنی کتاب میں یہ حکم نازل کیا تھا اور رسول اللہ صلی اللہ علیہ وسلم نے اس پر خود عمل کر کے تمام لوگوں کے لیے جائز قرار دیا تھا ۔ البتہ مکہ کے باشندوں کا اس سے استثناء ہے ۔ کیونکہ اللہ تعالیٰ کا فرمان ہے ” یہ حکم ان لوگوں کے لیے ہے جن کے گھر والے مسجدالحرام کے پاس رہنے والے نہ ہوں “ ۔ اور حج کے جن مہینوں کا قرآن میں ذکر ہے وہ شوال ، ذیقعدہ اور ذی الحجہ ہیں ۔ ان مہینوں میں جو کوئی بھی تمتع کرے وہ یا قربانی دے یا اگر مقدور نہ ہو تو روزے رکھے ۔ اور «رفث» کا معنی جماع ( یا فحش باتیں ) اور «فسوق» گناہ اور «جدال» لوگوں سے جھگڑنا ۔
[26] Grade: Sahih (Darussalam) | Reference: Sunan Ibn Majah 1990 | In-book reference: Book 9, Hadith 146 | English translation: Vol. 3, Book 9, Hadith 1990
ام المؤمنین عائشہ رضی اللہ عنہا کہتی ہیں کہ نبی اکرم صلی اللہ علیہ وسلم نے مجھ سے شوال میں شادی کی اور شوال ہی میں ملن بھی کیا ، پھر کون سی بیوی آپ کے پاس مجھ سے زیادہ نصیب والی تھی ، اور عائشہ رضی اللہ عنہا اپنے یہاں کی عورتوں کو شوال میں ( ان کے شوہروں کے پاس ) بھیجنا پسند کرتی تھیں ۔
[27] Grade: Sahih (Darussalam) | Reference: Sunan an-Nasa'i 3377 | In-book reference: Book 26, Hadith 182 | English translation: Vol. 4, Book 26, Hadith 3379
It was narrated that 'Aishah said: "The Prophet married me in Shawwal, and he consummated the marriage with me in Shawwal, and which of his wives find more favor with him than me?"
She (Aisha RA) said: “God’s Messenger married me in Shawwal and cohabited with me in Shawwal, so which of the wives of God’s Messenger was more beloved by him than I?" – Muslim transmitted it.
[29] Reference: Sahih Muslim 1423a | In-book reference: Book 16, Hadith 85 | USC-MSA web (English) reference: Book 8, Hadith 3312
'A'isha (Allah be pleased with her) reported: Allah's Messenger (ﷺ) contracted marriage with me in Shawwal and took me to his house as a bride during Shawwal. And who among the wives of Allah's Messenger (ﷺ) was dearer to him than I, and' A'isha liked that the women (of her family) should enter the houses as brides during the month of Shawwal.
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَزُهَيْرُ بْنُ حَرْبٍ، - وَاللَّفْظُ لِزُهَيْرٍ - قَالاَ حَدَّثَنَا وَكِيعٌ، حَدَّثَنَا سُفْيَانُ، عَنْ إِسْمَاعِيلَ بْنِ أُمَيَّةَ، عَنْ عَبْدِ اللَّهِ بْنِ عُرْوَةَ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، قَالَتْ تَزَوَّجَنِي رَسُولُ اللَّهِ صلى الله عليه وسلم فِي شَوَّالٍ وَبَنَى بِي فِي شَوَّالٍ فَأَىُّ نِسَاءِ رَسُولِ اللَّهِ صلى الله عليه وسلم كَانَ أَحْظَى عِنْدَهُ مِنِّي . قَالَ وَكَانَتْ عَائِشَةُ تَسْتَحِبُّ أَنْ تُدْخِلَ نِسَاءَهَا فِي شَوَّالٍ .
[30] Grade: Sahih (Darussalam) [ al Bukhari (1990) and Muslim (1137)] (Darussalam) | Reference: Musnad Ahmad 163
In-book reference: Book 2, Hadith 80
WhatsApp par Peace Group me, ek Bhai ne ek video bheja, jo Rasoolullah SAWS ke Ilm e Ghaib ke mutallaq hai.
Source: WhatsApp Video dated Oct 2017 Mia Bhai Group
Bhejne Waale Bhai bhi Mashallah se Aalim e Deen hain, aur main Allah SWT se dua karta hoon ke wo aap ke ilm me barakat ata farmaye. Ameen. Aur main ummeed karta hoon ke bhai bhi zaati hamlay nahi karenge.
Ye Jo video aap ne bheja, Iss Ka shuru Ka hissa Jo hai jiss me Quran e Kareem ke hawale se aur Ahadith ke hawale se bataya Gaya ke kuch Ilm e ghaib Rasoolullah SAWS ko Diya Gaya, Iss me koi shak Nahi kyun ke ye Quran aur Hadith me bayan Kiya Gaya hai aur aap SAWS ko wahi ke zariye, ya 'ilhaam', 'sacchay qaab', ya 'kashf' ke zariye se, ya Farishta Haazir ho ker, wo baatein bata di jaati thi.
Lekin Iss video ke doosre hisse me Pir Sahab zyada Jazbaati ho Gaye aur Quran aur Hadith ke khilaaf baatein unn se Nikal gayee, inn Qurani Ayaat aur Ahadees ko main bayan karna chahta hoon:
1- Aye Nabi SAWS aap keh di jiye, zameen aur aasman ki koi cheez ko Ghaib (Ka Ilm) Nahi hai siway Allah SWT ke, aur Inn ko shaoor Nahi ke ye kab utthata jayenge (Surah An Naml, Surah 27: Ayat 65)
2- Aur Uss (Allah) ke pass hi Ghaib ki kunjiyan hai, Allah ke siway (Inn Ghaib ki Kunjiyon) Ka Ilm Kisi ke pass Nahi, aur wo jaanta hai Jo zameen mein hai aur wo Jo samandar mein, koi patta Nahi girta aur wo Allah SWT jaanta hai, koi zarra zameen ke andheron mein ho (ya uss ki gehrai mein), ya koi sabz cheez ho ya sukhi ye sab kuch ek roshan kitab me likha huwa hai (Surah Al An'am, Surah 6: Ayat 59)
3- Aur Rasoolullah SAWS ne Farmaya: ye Ghaib ki Kunjiyon ka zikr Surah Luqman me Allah SWT ne bayan kiya hai (Bukhari 4627):
Beshak Uss (Allah) hi ko Qiyamat ke aane ki ghadi (ya waqt) ka ilm hai, Aur wohi Barish barsaata hai, Aur Wo jaanta hai (Hamela ke) pet ki cheezon ko, Aur koi shaqs nahi jaanta ke wo kal kya (Rozi) kamayega, Aur koi shaqs nahi jaanta ke wo kiss sarzameen mein usse maut aayegi. Beshak Allah SWT Ilm wala aur khabardaar hai. (Surah Luqman, Surah 31: Ayat 34)
4- Masruq RA farmate hain ke unhone Ayesha RA se kaha: Aye Ummul Momineen! Kya Rasoolullah SAWS ne apne Rab ko Dekha? Ayesha RA ne farmaya "Tum jo sawal kar rahe ho, uss ki wajah se mere rongte khade ho gaye hain, (aur farmaya) ke Jaan lo, jiss kisi ne ye teen cheezon me se kisi ek ka bhi zikr karega wo jhoota hai:
a- Jiss kisi ne kaha ke Rasoolullah SAWS ne apne Rab ko dekha wo Jhoota hai, phir aap ne ye ayaat qirat ki:
- Nigahein Uss (Allah) ka idraak (dekh) nahi kar saktien aur wo (Allah) nigahon ka idraak kar sakta hai (yani nigahein jo dekhti hai wo bhi Allah dekh sakta hai)...(Surah Al An'am, Surah 6: Ayat 103)
- Aur kisi aadmi ke liye ye mumkin nahi ke wo Allah se baat kare, magar Wahi ke zariye se ya parde ke peeche se... (Surah Ash Shu'ara, Surah 42, Ayat 51)
b- Aisha RA ne aagay farmaya: Jiss kisi ne kaha ke Rasoolullah SAWS ko ye ilm tha ke kal kya hone wala hai, wo jhoota hai, aap ne Surah Luqman ki Ayat 34 qirat ki.
c- Phir Aap RA ne farmaya: Jiss kisi ne kaha ke Rasoolullah SAWS ne Allah SWT ke kisi hukm ko chhupaya hai, wo jhoota hai, phir aap ne ye ayat qirat ki:
Aye Nabi SAWS, jo kuch aap ke Rab ki taraf se naazil huwa hai wo sab kuch logon tak pahuncha do aur agar aisa na kiya to aapne (Allah) ka paigham pahunchane me qasir rahe (yani you did not fulfil your duty)... (Surah Al Maidah, Surah 5: Ayat 67)
5- Anas RA se riwayat hai ke: Rasoolullah SAWS ne farmaya: Ruku aur Sujood sahih tareeqe se karo, Allah ki Qasam mujhe peeth ke peeche bhi dikhta hai, jab tum Ruku aur Sujood karte ho. (Sunan an-Nasai 1117)
Conclusion
To hamay Quran aur Hadith se ye pata chalta hai ke Rasoolullah (SAWS) ko Ilm-e-ghaib diya gaya tha jitna Allah ne chaha aur jo Allah (SWT) ne nahi chaha wo Ilm-e-ghaib nahi diya gaya, jitna bhi ilm-e-ghaib diya gaya uska aksar aur beshtar hissa ummat ki rehnumai, ummat ki bhalai aur behtari ke liye hi hai, jis mein wo sari ahadith shamil hain ke qayamat ke khareeb honay walay waqiat ko bayan karti hain,
Bahrahaal, Rasoolullah (SAWS) ko ilm-e-ghaib tha, utna hi jitna ke Allah (SWT) ne chaha, agar nahi bhi hota to - issay Aap (SAWS) ki shaan mein koi farakh nahi aanay wala, Aap (SAWS) ki shaan in sab cheezon se buland wa bala hai.
Lekin iss 'ilm-e-ghaib' ke maslay ko lekar hum ba haisiyat-e-ummat-e-mohammadi (SAWS) aapas mein jhagda karein ye ghalat hai, Musalmaan iss baat ko le kar tafraqe me kyun padhein?
Wallahu Alam
Watch Further:
Following are some Ahadith on Qadar/Taqdeer/Destiny written down fifty thousand years before the creation of the Universe
Ubadah b. al Samit said to his son: O my Son! You will not get the taste of the reality of faith until you know that what has come to you could not miss you, and that what has missed you could not come to you. I heard the Messenger of Allah (May peace be upon him) say : The first thing Allah created was pen. He said to it : Write. It asked : What should I write, my lord? He said : Write what was decreed about everything till the Last hour comes. O my Son! I heard the Messenger of Allah (May peace be upon him) say : He who dies on something other than this does not belong to me.[1]
Abdul-Wahid bin Sulaim said: “I arrived in Makkah and met Ata bin Abi Rabah. I said: ‘O Abu Muhammad! Some people with us speak about Al-Qadar.’ Ata said: ‘I met Al-Walid bin Ubadah bin As-Samit and he said: “My father narrated to me, he said: ‘I heard the Messenger of Allah saying: “Verily the first of what Allah created was the Pen. He said to it: “Write.” So it wrote what will be forever.’” (Sahih)[2]
'Ibn Mas'ud narrated: "The Messenger of Allah (s.a.w) stood among us and said: 'One thing does not infect another.' So a Bedouin said: 'O Messenger of Allah! If a camel gets mangy glands and we leave it at the resting place of camels, then all of the camels get mange?' The Messenger of Allah (s.a.w) said: 'Who caused the first to get manage? There is no 'Adwa nor safar. Allah created every soul, so he wrote its life, its provision, and its afflictions.'" (Sahih)[3]
Abdul-Wahid bin sulaim narrated: "I arrived in Makkah and met 'Ata bin Abi Rabab. I said to him: 'O Abu Muhammad! The people of Al-Basrah speak about Al-Qadar.' He said: 'O my son! Do you recite the Quran?' I said: 'Yes.' He said: 'Then recite Az-Zukhruf to me.'" He said: 'So I recited: Ha Mim. By the manifest Book, Verily, We have made it a Quran in Arabic that you may be able to understand. And verily, it is in the Mother of Book with Us, indeed exalted, full of wisdom. Then he said: 'Do you know what Mother of Books is?' I said: 'Allah and His Messenger know better.' He said:'It is a book that Allah wrote before He created the Heavens, and before He created the earth. In it, it is (written): Fir'awn is among the inhabitants of the Fire, and in it is: Perish the two hands of Abu Lahab, and perish he!' Ata said: 'I met Al-Walid the son of Ubadah bin As-samit the Companion of the Messenger of Allah (s.a.w) and asked him:'What was your father's admonition when he died?" He said:"He called me and said: 'O my son ! Have Taqwa of Allah, and know that you will never have Taqwa of Allah until you believe in Allah, and you believe in Al-Qadar-all of it-its good and its bad. If you die upon other than this you shall enter the Fire. Indeed I heard the Messenger of Allah (s.a.w) saying: "Verily the first of what Allah created was the Pen. So He said: 'Write Al-Qadar, what it is , and what shall be, until the end.'" (Sahih)[4]
Abdullah b. 'Amr b. al-'As reported: I heard Allah's Messenger (SAWS) as saying: Allah ordained the measures (of quality) of the creation fifty thousand years before He created the heavens and the earth, as His Throne was upon water.[5]
References
[1] Reference: Sunan Abi Dawud 4700, Grade: Sahih (Al-Albani), In-book reference : Book 42, Hadith 105, English translation: Book 41, Hadith 4683, http://sunnah.com/abudawud/42/105
[5] Reference: Sahih Muslim, USC-MSA web (English) reference: Book 33, Hadith 6416, Arabic reference: Book 47, Hadith 6919, http://sunnah.com/urn/264160
Eid ul Azha ke mutalleq hum inshallah kuch Qurani ayat padh ker samajhne ki koshish karenge aur kuch ahkamaat per bhi nazar daalenge.
Jaisa ke hum sab ko pata hai, musalmaan do eid manate hain,
Ek Eid to guzar chuki hai, Eid ul fitr, jo Ramazan ka poora mahina roza rakhne ke baad aati hai. Iss ki ahmiyat (significance) ye hai ke, hum ye Eid iss liye manate hai ke, Allah SWT ne Ramazan ke mahine mein Quran nazil kiya (yani humein hidayat di hai, hidayat ka matlab jannat mein jaane ka rasta dikhaya hai), to iss ke shukr mein hum ramazan ka poora mahina roza rakhte hain, aur uss ke baad pehli shawwal ko Eid manate hain.
Doosri Eid jo 10 zil hajja ko manate hain, jisse Eid ul Az’ha kaha jaata hai, kuch log isse Baqra Eid bhi kehte hain. Iss Eid ki kya ahmiyat (significance) hai, aur hum iss Eid ko kyun manate hain?
Jaisa ke humne surah baqara mein padha hai ke, Allah SWT ne Ibrahim AS ki tarah tarah se azmaish ki aur uss azmaish ka jo mushkil tareen marhala (stage) tha wo, Ismail AS ki Qurbani ka tha, jiss ko Quran Surah Saffaat mein inn alfaaz mein bayan karta hai:
فَبَشَّرْنَاهُ بِغُلَامٍ حَلِيمٍ
37-101: To humne unhe (yani Ibrahim AS) ko ek saaber aur burdbaar bete ki khush khabri di
37-102: To jab wo beta uss umar ko pahuncha ke wo Ibrahim AS ke saath chale phire, tab Ibrahim AS ne uss se (yani Ismail AS) se kaha ke, aye mere bete main apne khwaab mein tujh ko zibah karte dekhta hoon, to tum batao ke tumhari kya ra’i hai? To Ismail AS ne jawab diya ke, aye mere walid aap kar guzriye jiss ka aap ko hukum ho raha hai, inshallah aap mujhe sabar karne walon mein se payenge.
فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ
37-103: Aur jab wo dono Allah ke hukum ko poora karne ke liye raazi ho gaye, aur Ibrahim AS ne Ismail AS ko unn ki peshani per leta diya (zibah kerne ke liye)
وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ
37-104: (Uss waqt) humne (yani Allah SWT ne) unn ko pukaara, “Aye Ibrahim”
37-105: Tum ne apna khwab haqeeqat mein poora kar dikhaya hai (to apne bete ki qurbani karne ki zaroorat nahi), beshak hum neki karne walon ko aise hi jaza dete hain.
إِنَّ هَذَا لَهُوَ الْبَلَاء الْمُبِينُ
37-106: Beshak ye tumhare liye ek khula huwa imtehaan tha
وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ
37-107: Aur humne ek bada zabeeha (bakra ya mend) uss ke (yani Ismail AS) ke fidye mein de diya
وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ
37-108: Aur humne unn per logon tak hamara paigham pahunchane ki zimmadari dali
سَلَامٌ عَلَى إِبْرَاهِيمَ
37-109: Salaam ho Ibrahim per
كَذَلِكَ نَجْزِي الْمُحْسِنِينَ
37-110: Issi tarah hum neki karne walon ko badla dete hain
إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
37-111: Beshak wo (yani Ibrahim AS) hamare momin bandon mein se the
Ye waqia (episode) Allah SWT ko itna pasand aya ke, wo Ismail AS ke sabr ko Surah Maryam mein acknowledge karte huwe farmaate hain ke
Aur iss kitab mein zikr karo Ismail AS ka, beshak wo apne wade ke sache the, aur Allah ke rasool aur nabi the. Yani unhone jo wada sabr karne ka apne walid se kiya tha, uss ko poora kiya.
Ibrahim AS ki iss azmaish ke completion per jab wo kamiyaab ho gaye, to unhe insanon ka imam ya role model bana diya gaya. Jiss ka zikr Surah Baqara mein ayat 124 mein kiya gaya ke:
Aur jab Ibrahim AS ko unn ke rab ne kayee baaton se azmaya, aur unhone sab ko poora kiya, to Allah SWT ne farmaya ke, main tumhe insaano ka imam banaonga…
Beshak Ibrahim AS leader the aur Allah SWT ke farmabardaar the (yani Allah ke ahkamaat ko implement karte the), aur wo tamam ghalat cheezon ko chhod ker Allah ki taraf ruju karne wale the, aur wo mushrikeen mein se nahi the.
Iss role model banaye jaane ka ye taqaza hai ke, hum musalaman unn ki pairwi karein, jaisa ke Quran mein surah aali imran ki ayat 68 mein Allah SWT farmate hai ke:
Beshak sab logon mein Ibrahim se zyada wo log kareeb hain, jo log unn ki itteba karte hain, aur ye nabi (Mohammad SAWS) aur wo log jo unn (Mohammad SAWS) per iman laye, aur Allah momineen ka wali hai, (madadgaar hai).
Issi liye Allah SWT ne hum musalmanon ke liye Hajj aur Qurbani ka hukum diya, jo ke Ibrahim AS ke deen e haneef se milta hai. Ye ahkamat surah hajj ki 34-37 ayaat mein diye gaye hai, jiss mein Allah SWT iss Qurbani ki spirit bata rahe hain ke: Inn Qurbani ke jaanwaron ka na to gosht Allah ko pahunchta hai aur na unn ka khoon, lekin insanon ke dilon mein jo taqwa hai, wo Allah ko pahunchta hai…
To hum qurbani sirf iss liye karte hain ke, hum Allah SWT ka qurb hasil karein, yani Allah SWT ke qareeb ho jayen, apne dil ke taqwe ki wajah se.
Ab kuch ahkamaat per nazar daalte hain, jo Qurbani se related hai:
Qurbani Fardh hai:
Qurbani zakat ki tarah zaroori hai, uss shaks ke liye jo isteta’at rakhta hai. Qurbani unn afraad e khandaan ke liye bhi di ja sakti hai, jinn ka inteqaal ho chuka hai, ye farz nahi hai lekin apni qurbani ho jaane ke baad, Allah ki raza ke liye di ja sakti hai.
Qurbani kiss ki karein:
Saare chawpaye jo halal hain unn ki qurbani ki ja sakti hai, jaisa ke, bakri, dunba, mendh, gaye, aur oontth. Yani tamam herbivorous janwar jinn ko hum aam taur ker khate hain.
Qurbani ke janwar mein share
Qurbani agar, gaye ya oontth ki di ja rahi hai to saath admi share kar sakte hain, har admi ka share 1/7 hona chahiye aur unn ki niyat qurbani dene ki ho.
Qurbani ke janwar ki umr
Bakri, dunba ya mendh ek saal se kum na ho; lekin agar wo dikhne mein ek saal ke barabar ka lagta hai to wo jaiz hai. Gaye 2 saal ki ho aur oontth 5 saal ka ho.
Qurbani ke janwar mein nukhs
Qurbani ke janwar mein agar nukhs ho to wo jaiz nahi, jaisa ke:
Ek aankh se andha ho
Ek tihayee ya uss se zyada uss ki dum kati huwi ho
Ek kaan kata huwa ho
Ya wo langda ho
Ya uss ke paidaishi koi kaan na ho
Ya uss ke seengh jadh se toote huwe ho, agar kuch hissa (approx. 1/3) toota huwa hai to wo jaiz hai
Ya uss ke daant hi na ho
Qurbani ke Gosht ki taqseem
Qurbani ka gosht khud khaye, apne rishtedaaron ko de, aur ghareebon mein taqseem kare. Ye surah Hajj ki 36th ayat mein hukum hai.
Charm e Qurbani (Qurbani ke jaanwar ki chamdi ya skin)
Ye jaiz nahi ke Qurbani ka gosht ya uss ki charm mazdoori ke taur per di jaye, balke wo sadaqa ke taur per kisi ghareeb ko de diya jaye.
Iss topic se related kaafi ahadees maujood hain, jiss mein details Qurbani ke talloq se mill jayegi. Wallahu Alam
Iss Article mein hum Introduction ke baad Quran ke bare mein Quran hi mein jo bayan kiya gaya hai phir ahadith aur tareeq mein jo kaha gaya hai, pad’henge.
Sab se pehle iss baat ko zahan nasheen karlen ke Deen – e – Islam ki Qanooni kitab Quran hai aur iss ka sahih interpretation (Tafseer) ya to hum ko Ahadeeth se mil sakta hai ya phir sahaba ikram ki zindagi se.
Deen ya mad’hab ka matlab yeh hai ke Allah ne Insaanon mein se kuch Hastiyon (Logon) ko chuna jinko hum Nabi ya Rasool kehte hai takey woh aam insaanon tak ek paigham pohanchaey jo Allah ke Wajood, Allah ki Wahdaniyat aur usski Qudrat ke bare mein logon ko bataey; taakey insaan Allah ke samne jhuk jaye.
Tableegh ka maqsad yeh hai ke Allah ki maqlooq Allah ke samne jhook jaye, kyun ke Allah ne hum ko choice di hai ke hum usske ahkaamat ko follow kare ya na kare. Doosri maqlooq ko yeh choice nahi di gayee hai jaise sooraj ko mashriq (east) se nikalna hai to woh maghrib (west) se nahi nikal sakta, Allah ne in cheezon ka program likh diya hai aur woh uss per chal rahe hain.
Quran mein jo Qanoon aya hai usska ek maqsad yeh hai ke Insaan Allah ke Wajood ko manle, usski wahdaniyat ko aur usski Qudrat ko maney aur yeh samajhle ke tamam (total) Qudrat Allah ke haath mein hai iss kayenat ko chalane ke liye.
Aur yeh ke Rasool aur nabi jo bhi uss zamane mein aye hai unke bataye huwe tareeqe par Insaan Allah ke samne jhook jaye aur apni marzi na chalaye ya apna tareeqa na ijaad kare, kyun ke phir yeh bid’at ho jaye gi. Is ski misaal aisi hai ke, Kaba ka tawaf karne ke liye humein saat (7) chakkar lagaane hote hain, agar koi ye sonche ke wo saath sau (700) chakkar lagane ke qaabil hai aur wo aisa kare to ye Rasoolullah SAWS ki sunnath ke qilaaf hoga, sirf saat chakkar lagana tawaf ke liye kaafi hai aur yehi masnoon hai.
Abh ye baat ko samjhen ke Allah ne itne Rasool kyun bheja, Adam AS se lekar Rasoolallah SAWS tak, Musnad Ahmad Hadith 21257 mein aata hai ke 125,000 nabi aur rasool aye hain, itney nabiyon aur rasoolon ki kya zaroorat thi?
Tareeq se hum ko pata chalta hai ke insaanon ki tareeq muqtalif darjon se guzri hai, jaise kisi ne bohot hi achcha samjhaya ke Adam AS ki shariyat ka sirf ek ki point tha aur woh yeh tha ke iss daraqt ka phal nahin khana hai, jaise jaise aabadi badhti gayee, masley masail badhtey gaye aur jab logon ney apne faidey ke liye Allah ke Qanoon ko badal dala, to Allah SWT ne apne nabiyon aur rasoolon ke zariye se insaanon ki islah ki. Aur akhir mein Allah ne ek final legislation ya Akhri Qanoon ke taur per iss Quran ko Rasoolallah SAWS ke zariye se hum tak pohonchaya.
Ab Quran ke bare mein hum ko chand maloomat hasil karna hai, aur kyun ke Allah ke Rasool SAWS ki woh hadees jo Bukhari se riwayat hai, aap SAWS ne farmaya ke main tum mein do cheezen chhore jaa raha hoon, jab tak in ko pakde rahoge kabhi gumraah na hoge, woh hai Allah ki kitab aur meri sunnath. (Muwatta Imam Malik Book 46, Section 1, Hadith 3)
Issi liye hum pehle Quran ko Quran hi se samjhne ki koshish karenge aur phir ahadees aur tareeq mein isske bare mein kya kaha gaya hai samajhne ki koshish karenge.
Quran Apne bare mein kya kehta hai?:
Allah SWT ne Mohammed SAWS ko Quran ata kiya (27:6), iss baat se Quran ka source aur kissko diya gaya yeh pata chalta hai.
Quran ka musannif ya author Allah SWT hai (13:37) aur koi doosra aisi kitab to kya ek surat nahin likh sakta. Quran mein Allah ne challenge kiya hai ke agar tum chaho to aisi ek kitab (28:49), ek surat (2:23) ya ayat bana laao, kyun ke kaafir kehte hain ke rasoolallah SAWS ne iss Quran ko likha hai, jo ke bilkul jhoot hai issi liye Allah SWT ne yeh challenge diya ke agar chaho to mere alawa jin jin ko pukartey ho unki madad lelo, lekin tum iss jaisi ek surat bhi nahin bana saktey ho (2:23).
Quran ek mahfuz kitab mein jama’ hai jiss ko Quran ne ‘Kitaabim-maknuun’ aur Louhim Mahfuuz’ kaha hai (56:78). Jo ke Jibrael AS ke zariye Allah SWT ne Mohammed SAWS ke Qalb (Dil) per arabi zuban mein nazil kiya (2:97).
Kayee ilhaami kitaben, jaise ke, taurait, zuboor, injeel ki original language hum ko nahin pata hai aur woh current language nahin hai, lekin Allah ke fazal se Quran arabi mein nazil kiya gaya jo ke aaj 56 Muslim countries ki official language hai, yani iski grammer aur vocabulary salaamat hai arabi samjhney ke liye hum ko koi masla nahin hai. Ek point yahan note karne ke qabil hai ke jo Quran mein tareeqi waqayat aye hain unka zikr Allah ne Quran mein translate ker ke hum tak pohonchaya hai, jaise Nuh AS ka unki qaum ke saat guftagoo karna ya Moosa AS ka Firawn se kalaam karna, yeh baat cheet arabi zuban mein nahin huwi balke unki apni zubanon mein huwi theen, jisko Allah ne hum samjhane ke liye arabi mein translate kiya, iss se yeh maloom hota hai ke hum Quran ko samajhne ke liye tarjumon ka sahara le sakte hain.
Aur Quran ki yeh qaas baat hai ke kisi cheez ko samjhane ke liye Allah SWT ne alag alag alfaaz ke istemal se baataya hai taakey hum ko samajh ajaey.
Quran ka nuzul Lailatul Qadr mein shuru hua, jo ke ek mubarak raat hai mah e Ramadan mein, woh aisi raat hai jiss mein faaidamand cheezon ki badhotri hoti hai. Issi ki khushi mein hum log Ramadan ke mahine mein roze rakhtey hai. (97:1-5)
Quran ka nuzul kayee hisson mein hua waqfe waqfe se hota raha, Quran ko ek saat nazil nahin kiya gaya. Iss ki wajah Allah SWT Surah Hashr (Chapter 59) ki ayat 21 mein bayan karta hai ke “Agar hum iss Quran ko kisi pahad par nazil karte to aap ussko dekhtey ke woh Allah ke khauf se toot ker reza reza ho jaata….” Issi liye Allah SWT ne apne Rasool SAWS ke dil ko qayam rakhne ke liye kayee hisson mein 23 saal ke arsey mein nazal kiya.
Ahadeeth mein kayee ek waqayaat ka zikr hai, bataya jaata hai ke Rasoolallah SAWS jab kabhi ootni par safar karte hote aur aap SAWS par wahi nazil hoti to ootni wahi ke wazan ke baitth jaati, aur doosri hadeeth mein hazarat Zaid bin Thabit RA farmatey hain ke ek waqt main Allah ke Rasool SAWS ke saath battha tha, aap SAWS ki mandi meri mandi per thi aur aap SAWS per wahi ka nuzool shuru huwa, to mujhe aisa laga ke mera pair toot kar chaknachoor ho jayega, aap SAWS passeena passeena ho jate aur pareshan ho jaate the, aisi kitab agar 23 saal ke arsey ke bajaaey Allah SWT ek saat Rasoolallah SAWS ke qalb per nazil karte to aap ka qalb sabit nahin rah pata.
Allah SWT Quran e pak ki hifazat ka zimmah liya hai issi liye iss mein jhoot nahin dakhil ho sakta. Iss baat ko humein zehan nasheen karma hai aur Quran ko iss yakin ke saat padhna hai ke iss kitab ki har ek baat sachchi hai.
Quran ko padhne, jama karne aur samjhane ka zimma bhi Allah hi ne liya hai. Iss ki bina per hum ko iss baat ka qayal rakhna chahiye ke kisi aalim ki baat jo ke Quran ke mutalleq ho agar samajh aajaye to Alhamdulillah kahen kyun ke uss aalim ko Allah hi ne samjhaya hai jiss ki wajah se woh hum tak baat ko pohoncha raha hai. Allah jiss ko chahta hai usske seene ko Quran ke liye khol deta hai, yeh ussi ki marzi hai.
Quran mein hamare taloq se har cheez ko samjhadiya gaya hai (12:111), agar hum hamare maslon ka hal iss mein dhoonde to hamari sari problems ka solution iss mein maojood hai, sirf iss ko samajh ker padhne ki zaroorat hai, kyun ke yeh Quran se hat ker aur koi kitab aane wali nahin hai iss kayenaat ke khatam hone tak.
Quran mein koi cheez shak ki nahin hain, woh haq aur sirf haq hai, aur iss mein koi self contradiction nahin hai, yani iski ek ayat doosi ayat se ikhtilaaf nahin karti, aur Quran mein Allah SWT yeh farmata hai ke agar yeh humare alawa kisi aur ki taraf se publish hoti to tum iss mein ikhtilaafan kaseera paate, kayee contracdictions hotey. Lekin translations mein differences ho saktey hain, shayed issi liye aaj humare 73 firkhe hain.
Aur yeh pichli kitabon ki tasdeeq karti hai jo isse pehle nabiyon per nazil hueen. Isse yeh pata chalta hai ke Adam AS se lekar Rasoolallah SAWS tak jitne nabi aur rasool aye hai woh sab ek hi deen, deen e islam laye hain. Kyun ke Quran hi mein Allah SWT farmata hai ke aisi koi mulk ya qaum aisa nahin jahan hum ne apna nabi na bheja ho, aur tamaam nabion ka ek hi paigham tha ‘LA ILAHA ILLA ALLAH’ Allah ke siway koi ilaha nahin hai, koi khabile ibaadat nahin hai aur taaghoot se bachtey raha, ghair khudai taqaton se bachte raho.
Quran insaan ki hidayat ke liye nazil kiya gaya hai taake issko andheron se inkaal kar roshni mein le aaye, jannat ke raste per le aaye, mazeed yeh ke insaan apne ikhtelaafat aur jhagde isske zariye se hal kare, issko padh kar apne issues solve kare, iss se yeh pata chalta hai ke har musalman ka yeh farz banta hai ke woh Quran ko jaane, kum az kum itna to pata hona chahiye ke Quran mein kya hai aur kya nahi, tab hi hum apne masael ko iss kitab se hal kar hakte hain.
Islami hukumatein Quran aur Sunnath hi par chalen, Allah SWT ne Rasoolallah SAWS ke zariye se aur khulafa e rashideen ke zariye se amal karwa kar bata diya ke Quran ke ahkaamaat implement kar sakte hain.
Quran mein nasihat hai, Dozaq se chaukanna karta hai aur Jannat is khush khabri di jaati hai.
Quran mein dawat di gayi hai ke hum isski ayaat aur kainaat per ghaur karen. Surah anbiya ki 30th ayat mein Big Bang theory ka zikr hai, “Kya in kafiron ne nahin dekha ke zamin aur aasman ek jagah they aur hum ne in ko alag kiya” Allah ki Qasam jab se yeh theory enunciate hui tab se lekar abhi tak mamela chal raha hai aur koi challenge nahin kar sakta hai, ek se badh kar ek scientific facts Quran mein bayan kiye gaye hain, agar hum Quran ko padhenge, samjhenge aur ghaur o fikr karenge to hum ko maloomat hasil hongi, kaee jagah Allah ne Quran per ghaur o fikr karne ki dawat dee hai. Iss ghaur o fikr ka maqsad yeh hai ke insan allah ke wajood ko pehchane, jab hum iss kainat per ghaur karenge to aisi aisi nishaniyan hum ko milengi jo Allah SWT ki qudrat ka suboot deti hai, isske zariye se hum Allah SWT ko pehchan sakte hai.
Hum ko chahiye ke Quran per khud bhi amal karen aur isske zariye doosron ko bhi dawat dein. Quran ki woh ayat jiss mein Allah SWT farmata hai “tum behtareen ummat ho jo logon ke liye banaee gayi ho jo logon ko neki ki taraf dawat deti ho aur burai se rokti ho aur iman layi ho” (3:110).
Naboowat khatam ho gayi hai, lekin naboowat ka kaam baqi hai, yeh kaam kaun karega? Ummate muhammadi SAWS hone ne ke naate, iss kaam ko hum ko karna hai, hum iss kaam ko kaise kar sakte hain? Jab Quran aur Hadees padhenge to tableegh ke qabil honge, warna aise hi tableegh karne nikal jaoge to dusron ko kya bataoge. Pehle humko Quran aur sunnat padhna hai aur amal karna hai phir doosron ko tableegh karna hai, yehi wajah thee ke Rasoolallah SAWS ki tableegh mein woh asar tha ke 125,000 sahaba hajjatul wida mein shamil huey hain, kyun ke woh role model they, unko dekh kar log islam khubool karte they aur doosri taraf hamari tableegh hai, hum log aise model hai jin ko dekh kar log bhaag jaate hain.
Iss kitab ki shan yeh hai ke jab momin iss ko padhte hain to inn ka iman aur badh jaata hai.
Shayaateen iss Quran ko sunne se door kar diye gaye hain, iss se yeh ishara milta hai ke Quran ko halki awaz se padhna chahiye, ho sakta hai isski wajah se shayateen door ho jayen.
Qiyamat ke din Rasoolallah SAWS Allah SWT se shikayat karenge ke meri qaum ne iss Quran ko chhor diya tha, Quran se hijrat karliya tha, yani permanently chhor diya tha. Allah hum ko hamare mutaleqeen ko aisa bann ne se mahfuz rakhe.
Quran ko padhne aur uss par amal karne ka hukum bhi Quran hi mein aagaya, Quran ko khamoshi se sunne ka hukum hai.
Quran shuru karne se pehle aoozu billahi mina shaitanir rajeem padhna zaroori hai, phir usske baad bismillahi rahmaani raheem padhna zaroori hai, iss liye
Ab yeh dekhen ke Tilawate Quran ka kya matlab hai, tilawat ke lafz to Quran ne khud samjhadiya, surah shams ki pehli ayat “Wash shamsi wadduhaha, wal qamari iza talaaha….” Suraj ki qasam aur suraj ki roshni ki qasam aur chaand ki qasam jab woh suraj ki roshni ko paltata hai (reflect karta hai) (tay laam waaw) ke madday (root word) se talaaha hai, tilawat usee se hai, hum jab bhi jo padhte hain, woh light ki wajah se padh sakte hain, yaani light paper per padh’ti hai aur reflection hone ki wajah se hum padh sakte hain, agar light nahi hogi to nahi padh sakte reflection nahin hua to nahin padh sakte, kale paper per kali ink se likha jaaye to nahin padh sakte, to tilawate ka matlab reflection hai, aur tilawat e Quran ka matlab yeh hua ke Quran aisa pad’ho, aisa samjho aur aisa amal karo ke Quran reflect kare, log humko dekh kar samajh jaayen ke yeh Quran mein hai aur yeh Quran mein nahin hai, lehaaza iss silsile mein ek hadeeth milti hai jo Aisha RA se riwaayat ki gayee hai ke ek sahabi rasoolallah SAWS ke inteqaal ke baad unki zidagi ke halaat hazrat aisha RA se daryaaft farmaaya to aisha RA ne jawab diya ke kya tum ne Quran nahin padha hai, aap SAWS chalta phirta Quran they, hadees ke alfaaz hai “Quluquhu Al Quran” aap SAWS ka behavior, character aur aap SAWS ka conduct Quran tha. Yeh woh role model tha jiss ko dekh kar 125,000 sahaba sirf hajjatul wida mein shamil huay. Aise nabi ki pairwi karne waley hum musalman hamari tooti phooti koshishon ka nateeja yeh hai ke aaj 35,000 americans are getting converted to Islam every year, agar hum log waqay hi tilaawat e Quran karenge to allahu alam kya hashar ho jaye. Quran mein ek ayat hai jo Rasoolallah SAWS aur unke sahaba ko certify karti hai, ke humne jis ko kitab dee thee, woh iss Quran ki tilawat waise hi karte hai, yani padhtey hai samjhtey hai aur uss per amal kartey hai, jaisa ke uss ka haq hai.
Ab Quran ki ayat jo important thee yahan khatam huien, aaiyyeh dekhen Quran ke barey mein ahaadees kya kehtay hain.
Quran mein paanch cheezen hai, Halal, Haram, Mahkum, Mutashabeh aur Amsaal. Bass Halal ko halal samjo (gaaye, bakri ka gosht halal hai, uss mein kuch masley mat khada karo), haram ko haram kharaar do, sharab peena, juwa khelna, waghairah, mahkum par amal karo, yani namaz, roza, zakat, haj, waladain se acha rehna, logon ke saath acha rehana, iman dari karna hai, jo ahkaamat Quran aur hadees mein hain un par amal karna, mutashabah par iman rakho, mutashabah kya hai? Mutashabah woh hai jiss se tashbeeh dee jaati hai, yani misaal dekar jiss cheez ko samjhaya jaata hai; Arsh, Jannath dozaq yeh misalon se Allah SWT ne samjhaya hai kyun ke hum inn ko dekhen nahin, hum ko andaaza bhi nahin ho sakta hai jannat, dozak waghairah kya cheezen hai. Aur amsaal se ibrat haasil karo, yani qaumon ke tabahi ke jo waqeyat hain, jaise firawn ki qaum nahin mani hum ne unko dubaa diya, nuh AS ki qaum nahin mani hum ne unko dubaa diya, to in se ibrat haasil karo aise harakaat mat karo jis wajah se yeh log tabah huay they.
Tum mein se bahtar woh hai jo Quran seekhey aur sikhaaye, yeh hadees suntay hi hamara zahan arabi sikhane wale ustaad par jaata hai, lekin Quran seekhna aur doosron ko sikhaney ka matlab yeh hai ke Quran per amal karna seekhna aur amal karna seekhana, yeh shaqs bahtar hota hai.
Quran ka maher, likhne wale nek buzurg farishton ke saath hoga, jo shakhs Quran atak atak ker padhta hai aur jiss per Quran ki tilawat mushkil hai ussko dohra sawab hoga. Hum logon ka zahan aisa bana hua hai ke agar Quran ko ghalat padhogey to azab hoga, lehaza na padho to azab hi nahi hoga, quraan se hi ruk gaye (sonch kar dekhiye).
Doosri cheez yeh hai ke hamara zahan ulama ne aisa banaya hai ke hum Quran ko nahin samajh saktey hai, apne do paise ke faidey ke liye logon ko Quran se rok diya jo ke Quran ke khilaf hai kyun ke Allah SWT kehta hai ke yeh hudallinnas hai, insaano ki hidayat ke liye ulama ki hidayat ke liye hai to nahin kaha, jo apne aap ko insaan samjhta hai woh phir koshish kare atak atak ker padhe aur samajhne ki koshish kare takey iss per amal kar sakey to Allahu alam kitna sawab milega. Ek to padh raha hai, doosre mehnat kar raha hai, Allah ki raah mein agar paseena bhi nikalta hai to Allah SWT bandey ke gunahon ki maghfirat karta hai, aur agar hum koshish kartey huay ghalti kartey hain to kya Allah humko azab dega, inshallah aisi ummeed nahin hai.
Main tum mein do cheezen chhode jaa raha hoon Allah ki kitab aur uss ke rasool ki sunnath, jab tak in ko pakde rahoge kabhi gumraah na hoge, no third point, mukammil hai al hamdulillah yeh Quran aur hadees, hum ko aur kisi third authority ki zaroorat nahin hai.
Hum aise cheezon ke fatwe de chuke hain jinn ke baare mein Quran aur hadees clear cut solutions batatey hai aur kisi fatwey ki zaroorat nahin hai, masalan Tallaq ka masla. Europe aur america mein 6 miheeney ka time diya jaa raha hai divorce pronounce karne ke liye, jab ke 1400 baras pehle Allah ke Rosool SAWS ke zamane mein jo 3 maheeney ka period tha uss ko mansookh kardiye fatwey de de kar. Jab ke allah ke rasool SAWS ki hadees hai “mera kalam mere kalam ko mansooq kar sakta hai, Allah ka kalam mere kalam ko mansooq kar sakta hai lekin mera kalam Allah ke kalam ko mansooq nahin kar sakta, hum kaise Quran is ayat ko mansook karaar de sakte hain.
To rasoolallah SAWS ki iss hadees ka matlab hai ke Quran mein clear cut legislation aaga hai aur iss per amal kaise karna hai woh aapne hum ko bata diya hai apne ahaadees ke zariye. Hum logon ki zindagiyan yeh third authority ke peeche jaakar kharaab hui hai, jab kabhi bhi ulama ne koshish ki Quran aur hadees ka qanoon nafiz karne ke liye unka qatal karwa diya gaya, muslim history bhari padhi hai.
To hamare paas Allah ka final qanoon aagaya hai jiss ko hadees mein samjha diya gaya hai, yahan ahaadess ka silsila khatam hua, aaiyyeh dekhen tareeq mein kya kehti hai
Pehli ayaat Quran ki jo nazil hui woh surah alaq ki paanch ayaat thee aur aakhree ayat surah maidah ki teesri ayat, mein ‘Al yauma akmaltu lakum deenakum’, yani humne aaj tumhara deen mukammal kar diya’ thi, lafze mukammil (kaaf meem laam) ka jo madda hai uss 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, we have the perfect stuff.
sab se pehli surat jo ek complete surat ki shakal mein nazil hui woh surah fatiha hai, jo shaane nuzul mein fifth aati hai, yani
aur aakhree surah jo nazil huwi woh surah nasar ‘iza jaa’a nasrullahi wal fat’hu…..’
Quran mein 114 chapters hain, ek riwayat mein aata hai ke 93 suratein makki hai jo chhoti hai aur 21 suratein madni hai jo lambi hai, aur doosri riwayat mein aata hai ke 86 makki suratein hai aur 26 madni hai, yeh ek controversy hai lekin ek baat maloom hoti hai ke makki suraton mein iman develop karne wali cheezen hain aur madni surton mein poora qanoon bhara hua hai.
sab se lambi surat surah baqara hai jis mein 286 ayat hai aur sab se chhoti surat surah kausar hai jiss mein 3 ayat hai. Surah baqara mein 40 ruku hai aur ruku subjects ke lehaaz se banaye jaate hain, kayee surton mein ek hi ruku hai.
iss mein 30 paray aur 7 manzil banaye hai, iss ka reference bukhari ki ek hadees se milata hai, ek sahabi apni biwi ke huqooq puri tarah se nahi ada kar rahe they to rasoolallah SAWS ne unko bulaya aur unke haalaat ko daryaaft kiya, poocha ke Quran kitne din mein padhtey ho to kaha ke ek raat mein kar leta hoon, to aap SAWS ne farmaya ke iss ko 30 din mein padha karo, sahabi RA ne kaha ke main iss se zyada ki quwwat rakhta hoon to aap SAWS ne unko ijazat dee ke 7 din mein pura karlo, phir ek hadees hai aap SAWS ki jiss ne 3 din se kum mein Quran padha ussne Quran ko nahi samjha, Quran ko 3 din se kum mein padhna discourage kardiya gaya hai, phir ek raat mein hum Quran kaise khatam kar saktey hain, to matlab yeh hua ke Quran nazil hua ussko samajhney ke liye, issliye ke uss per amal karna hai, hum log Quran jitna bhi Quran padhtey hain lekin maaloom hi nahin ho raha hai ke iss mein kya hai.
har saal jitna Quran nazil hota jibraeel AS rasoolallah SAWS ko revise karwaate they, aur rasoolallah SAWS ki zindagi ke akhri ramadan mein poorey Quran ke 2 daur karwaye (Bukhari), aap ki zindagi mein Quran ki tarteeb ho gayee thi kyun ke kayee hafiz e Quran they. Aur hazrat Abu bakr RA ki khilafat mein hazrat umar RA ne abu bakr RA se request ki ke iss Quran ko likh liya jaaye, kyun ke haafiz e Quran jangon mein shaheed ho rahe hain. Lekin Abu bakr RA iss kaam ko karne se dartey they kyun ke rasoolallah SAWS ne iss ko nahin kiya, lekin Allah SWT ne abu bakr RA ke dil ko iss kaam ke liye khol diya aur phir kaatib e wahi jo they unko bulaya gaya aur sare nuskhon ko jama karke ek kitab ki shakal di gayee, rasoolallah SAWS ke bataye huay tareeqay per.
aur phir islam phailne laga, kaisa pheila, Umar RA ke zamane mein 220,000 sq miles per islami hukumat thee ek khalifa ke control mein, jo aaj 57 islaamic countries mein divided hai, kuch hamare dushmanon ne humko toda aur kuch hum khud toot gaye, ab islam phailne laga, to tajweed mein gadh badh ho ney lagi, har zubaan ke saath ye masala hai, ab urdu hi ko le len, north india aur pakistan mein ek tajweed hai, thoda neechey utrenge to kuch aur hojayegi, south mein phunch ker kuch bhee nahi samajh mein ayega, to tajweed mein gadh badh honay lagi, to Quran samajh ke liye gadh badh honay lagi, to Othman RA ke zamane mein quraish ki jo tajweed ka tareeqa tha uss per Quran ko likh diya gaya, 4-7 copies banaye gaye aur alag alag provinces mein distribute kar diye gaye, ek copy istanbul mein hai, ek tashkant mein aur ek copy per Othman RA ke khoon ke nishan hai woh copy tak iss waqt mahfooz hai, aap koi bhi Quran ko le jaa ker compare ker saktey hai inshallah ek lafz ka hair phair nahee milega, yeh hifazat hui hai Quran ki.
ek aur baat samajhni hai woh yeh ke agar Quran ki tarteeb bata di gayee thee to isska kya maqsad tha? Yeh samajhna issliye zaroori hai kyun ke jo tarteeb se Quran ka nuzool hua woh aisi nahi thee, ek founder community qayam ho rahi thee to issi liye zaroori tha ke uss community ka iman badhaya jaye, phir ahkaamat wali suratein nazil hueen, kyun ke iman hoga to hi amal nikleyga. Lekin hamara muaamela aisa nahin hai, hum log founder community nahin hai, hum log by chance musalmaan ghar mein paida ho gaye, hamare samne aaj tak koi deen pesh nahin kiya, to hamara silsila aisa hai ke hum pehley Quran ke ehkaamaat per amal karte hain aur iss amal ki wajah se hamara iman develop hota hai, bilkul opposite tareeqa jo sahaba ka tareeqa tha. Issi liye Allah SWT ne yeh tarteeb di hai Quran ki pehle ahkaamat wali suratein phir iman wali suratein hai Quran ke end mein.
ab aaiyyeh dekhen wahi par iman ke bare mein, Allah SWT ne Jibrael AS se kaha aur unho ne rasoolallah SAWS se kaha aur sara Quran aise hi nazil hua, mobile phone, 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 SWT ne banaya hai, jo qanoon jiss per modern equipment chalte hai woh qanoon Allah SWT ne banaya hai, jo insan cell phone tv ko banaya hai woh allah 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 SWT ne iss Quran ko hum tak ek wahi ke zariye se pohunchaya.
last point yeh hai ke, saari kainaat ke pursukoon existance key liye laws of nature hain, jaise ke, law of gravity hai, agar gravity badh jaaye to aap hum yahan se uth hi nahin saktey aur agar kum ho jaye to sob yahan baith hi nahin saktey, ja ker chhat se takra jayenge, to allah ka jo qanoon hai saari kayenaat uss per amal kar rahi, suraj, chand, sitare aap dekhenge ke pursukoon, itne bade bade yeh aag ke goley 14 million miles suraj ka diameter, ek black hole discover kiya gaya jo ke 3 billion time heavier than the sun hai sob apne apne chakkaron mein ghoom rahe hai, suspended hain, 15 billion years se yeh kainaat chal rahi hai, lekin koi gadh badh nahi nazar aati. Issi tarah Quran ka jo kanoon hai woh insan ki zindagi ko pursukoon wajood ka qanoon hai, yeh baat hamare zahan mein rahna chahiye aur ussi tarah hum ko amal karna chahiye.
lekin ek baat ghaur karne ke qaabil hai, ke Quran ke saath yeh na insaafi hui kaise? Rasoolallah SAWS ke zamane mein, tableegh sirf Quran se hoti thi, aap SAWS ke baad sahaba ke zamane mein tableegh hoti thi to woh Quran quote karte they allah ke rasool SAWS ki ahadees aur unke waqayat quote karte they, usske baad tabaeen aye to woh Quran, hadess aur sahaba ke waqayaat quote karne lage, to Quran half se one third ho gaya aur tabe tabaeen ke zamane mein one fourth ho gaya, kyun ke Quran, hadees, sahaba ke waqayat, tabaeen ke waqayat se tableegh honay lagi. Ab haal yeh hai ke islam ke naam per ek jalsa hota hai, jalsa to chhoden juma ke qutbe mein ek ayat Quran ki quote nahi kartey hain, to hum Quran ko chhod hi diye hain, to shikaayat to karenge rasoolallah SAWS, meri qaum iss Quran se hijrat karli thee, permanently chhod dee thee. To hamari koshish yeh hai ke hum Quran per waapas aajaaen, allah taala se ek hi dua hai ke ya allah hum ko Quran per waapas laa dee jiye,
Ameen ya Rabbul Alameen
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47:24 Do they not then reflect on the Quran or are there locks on their hearts? Al Quran, Surah Muhammad, Chapter 47: Verse 24
47-25: Those who turn on their backs after (receiving) the guidance which has been made clear to them, the devil has certainly inclined them (away from the Quran) while giving them (false) hopes.
47-26: That is because, they say to those who dislike that which Allah has sent down, “We will obey you in some of the affairs,” and Allah knows their secrets.
47-27: Then how will it be when the angels will take them back (by causing them to die), striking their faces and their backs?
47-28: That is because, they followed that which displeased Allah and disliked pleasing Him, therefore He made their deeds fruitless.
Al Quran, Surah Muhammad, Chapter 47: Verses 25-28
Summarized Commentary:
It is suggested to reflect on the Quran. Those who turn away from the Quran, do so under the influence of the devil, the horrible scene at the death of such people is described in the verses that follow. This punishment is because they displease Allah (SWT) and disliked pleasing Him.
Al Quran, Surah az-Zumar, Chapter 39: Verse 9
The verse starts by asking a question, see The 
