Surah Al-Isra (Raat Ka Safar) ek Makki Surah hai, aur iska nuzool Makkah ke aakhri daur mein hua, Hijrat-e-Madinah se thoda pehle. Is Surah ko Surah Bani Israel ke naam se bhi jaana jata hai. Haalat-o-Waqiyat yeh the ke Nabi {صَلَّى اَللّٰهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ} par Makkah mein zulm ki shiddat thi. Isi daur mein Waqia-e-Isra wal Mi'raj (Raat ka safar aur Aasman ki sair) hua, jahan Allah ne unhe tasalli di. Is Surah ki Markazi Theme 'Waqia-e-Isra-o-Mi'raj ki Tasdeeq', aur 'Bani Israel ki Tareekh aur Unki Barbaadi' hai. Ismein wazeh kiya gaya hai ke Bani Israel ko do dafa azaab isliye diya gaya kyunki unhone zameen par Fasaad barpa kiya tha. Ahkam aur naseehatein yeh hain: Is Surah mein 20 ahem Usool bayan kiye gaye hain, jinhe 'Haqooq-ul-Ibad' (Insaani Huqooq) ka Dastoor kehte hain. Chand ahem ahkaam: Sirf Allah ki Ibadat karna, Maa-Baap ke saath Husn-e-Suluk karna (unhe 'uff' bhi na kehna), Qareebi rishtedaron ko unka haq dena, Israf (fizool kharchi) na karna, Aulad ko Qatl na karna (khas taur par ghurbat ke dar se), Zina ke qareeb na jana, aur Naap tol (wazan) poora karna. Iske ilawa, ismein Namaz-e-Tahajjud ka zikr aur yeh dua bhi sikhayi gayi hai ke: 'Ya Rab, mujhe sachchai ke saath dakhil kar aur sachchai ke saath nikal aur mere liye apne paas se taaqat aur madadgar bana.
Surah 17 : 0
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
Allah ke Naam se, jo bada Meherbaan, Nihayat Reham waala hai.
Yeh mubarak ayat har achhe kaam ki ibtida mein padhi jati hai, taake us kaam mein Allah Ta'ala ki barkat aur madad shamil ho. Is mein Allah ke do azeem sifati naam Ar-Rahman aur Ar-Rahim bayan kiye gaye hain. Ar-Rahman us zaat ko kehte hain jiski rehmat tamam makhlooq ke liye aam hai, chahe woh momin ho ya kafir. Jabke Ar-Rahim us zaat ko kehte hain jiski rehmat khaas taur par sirf momineen ke liye hai, khaas kar Aakhirat mein. Is tarah, Bismillah kehne se hum Allah ki wasee rehmat aur uski khaas shafqat dono ka iqrar karte hain, aur uski panah aur madad talab karte hain.
Surah 17 : 1
سُبْحٰنَ الَّذِیْۤ اَسْرٰى بِعَبْدِهٖ لَیْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ اِلَى الْمَسْجِدِ الْاَقْصَا الَّذِیْ بٰرَكْنَا حَوْلَهٗ لِنُرِیَهٗ مِنْ اٰیٰتِنَاؕ اِنَّهٗ هُوَ السَّمِیْعُ الْبَصِیْرُ
Paak hai woh zaat jisne apne bande ko raat ke waqt Masjid-e-Haram se Masjid-e-Aqsa tak sair karayi, jiske gird humne barkat di hai, taake hum use apni nishaniyan dikhayen. Beshak wohi sab kuch sunne wala, sab kuch dekhne wala hai.
Is Ayah mein Allah Ta'ala apni zaat ki paaki bayan farmata hai aur phir apne bande Muhammad ( ﷺ) ke azeem mojize, Isra aur Miraj ka zikr karta hai. Allah ne Nabi ( ﷺ) ko Masjid-e-Haram (Makkah) se Masjid-e-Aqsa (Bait-ul-Maqdis) tak raat ke thode se hisse mein le ja kar apni qudrat ka nishaan dikhaya. Masjid-e-Aqsa ke gird-o-nawah ko Allah ne deen aur duniyawi barkaton se nawaza hai, jahan bahut se Anbiya ( عليهم السلام) tashreef laaye.
Yeh safar Nabi ( ﷺ) ke liye Allah ki taraf se ek khaas takreem aur aapki nabuwat ki daleel tha. Is safar ka maqsad Nabi ( ﷺ) ko Allah ki azeem nishaniyan dikhana tha. Ayah ke ikhtitam par Allah Ta'ala apni sifat batata hai ke woh Sami' (sab kuch sunne wala) aur Basir (sab kuch dekhne wala) hai, yani woh apne bande ke is safar aur uske maqasid ko khoob jaanta hai.
Surah 17 : 2
وَ اٰتَیْنَا مُوْسَى الْكِتٰبَ وَ جَعَلْنٰهُ هُدًى لِّبَنِیْۤ اِسْرَآءِیْلَ اَلَّا تَتَّخِذُوْا مِنْ دُوْنِیْ وَكِیْلًاؕ
Aur humne Moosa ( علیہ السلام) ko kitaab (Taurat) di aur use Bani Israel ke liye hidayat banaya, taake tum mere siwa kisi ko apna kaarsaaz na banao.
Is Ayah mein Allah Ta'ala ne Hazrat Moosa ( علیہ السلام) aur Bani Israel ka zikr kiya hai. Allah ne Hazrat Moosa ( علیہ السلام) ko Taurat jaisi azeem kitaab ata ki, jise Bani Israel ke liye hidayat aur rehnumai ka zariya banaya gaya. Is kitaab ka bunyadi paigham yeh tha ke log sirf Allah Ta'ala ko apna wakeel (kaarsaaz, nigehbaan) banayen aur uske siwa kisi aur ko apna madadgar ya mabood na thehrayen.
Yeh Ayah pichli Ayah se rabt rakhti hai, jahan Nabi Kareem ( ﷺ) ko Miraj karayi gayi. Jis tarah Allah ne Nabi ( ﷺ) ko apni nishaniyan dikhayin, usi tarah pehle bhi Anbiya ko kitaaben de kar logon ki hidayat ka intezam kiya. Tawheed (Allah ki wahdaniyat) har nabuwat ka markazi paigham raha hai. Bani Israel ko bhi yahi taleem di gayi thi ke woh Allah ke siwa kisi aur par bharosa na karein aur na hi kisi ko uske saath shareek thehrayen. Yeh unki dunya aur akhirat ki kamyabi ka raaz tha.
Surah 17 : 3
ذُرِّیَّةَ مَنْ حَمَلْنَا مَعَ نُوْحٍؕ اِنَّهُٗ كَانَ عَبْدًا شَكُوْرًا
Aye un logon ki nasal jinhein humne Nuh ( علیہ السلام) ke saath (kashti mein) uthaya tha. Beshak woh (Nuh) bada shukr guzaar banda tha.
Yeh Ayah Bani Israel ko unke nasab (lineage) ki yaad dilati hai, ke woh un logon ki aulad hain jinhein Allah Ta'ala ne Hazrat Nuh ( علیہ السلام) ke saath toofan se bachaya tha. Is zikr ka maqsad Bani Israel ko yeh ehsaas dilana hai ke woh Allah ke fazl aur rehmat se hi is duniya mein baqi hain, aur unke buzurgon ko Allah ne ek azeem azaab se nijat di thi.
Ayah ke aakhri hisse mein Hazrat Nuh ( علیہ السلام) ki tareef ki gayi hai ke woh
Surah 17 : 6
ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَیْهِمْ وَ اَمْدَدْنٰكُمْ بِاَمْوَالٍ وَّ بَنِیْنَ وَ جَعَلْنٰكُمْ اَكْثَرَ نَفِیْرًا
Phir humne tumhein un par dobara ghalba diya aur tumhari madad maal aur beton se ki aur tumhein ta'daad mein zyada kar diya.
Is ayat mein Allah Ta'ala Bani Israel par apni rehmat aur inam ka zikr farma rahe hain. Jab unhone apni sarkashi aur nafarmani ki wajah se dushmanon ke hathon zillat uthai, to Allah ne unhein tauba aur islah ka mauqa diya. Jab unhone tauba ki aur apni halat durust ki, to Allah ne unhein dobara dushmanon par ghalba ata farmaya.
Allah ne unhein maal-o-daulat aur aulad se nawaza, jis se unki taqat aur ta'daad mein izafa hua. Yeh Allah ki taraf se unke liye ek aur mauqa tha ke woh shukr guzari karein aur seedhi raah par qaim rahein. Yeh waqia darasal Allah ke qanoon ka izhar hai ke jab qaumein Allah ki taraf rujoo karti hain aur apni islah karti hain, to Allah unhein dobara izzat aur taqat bakhshta hai.
Imam Tabari (R.A) ne is ayat ki tafseer mein likha hai ke yeh doosra ghalba Bani Israel ko Bukht-e-Nasr ke baad mila tha, jab unhone tauba ki aur Allah ki taraf rujoo kiya.
Surah 17 : 7
اِنْ اَحْسَنْتُمْ اَحْسَنْتُمْ لِاَنْفُسِكُمْ وَ اِنْ اَسَاْتُمْ فَلَهَا فَاِذَا جَآءَ وَعْدُ الْاٰخِرَةِ لِیَسُوْٓءٗا وُجُوْهَكُمْ وَ لِیَدْخُلُوا الْمَسْجِدَ كَمَا دَخَلُوْهُ اَوَّلَ مَرَّةٍ وَّ لِیُتَبِّرُوْا مَا عَلَوْا تَتْبِیْرًا
Agar tumne achha kiya to apne liye kiya, aur agar bura kiya to woh bhi tumhare liye hi hai. Phir jab doosre wa'de ka waqt aaya to (dushmanon ko bheja) taake tumhare chehre bigaad dein aur Masjid (Bait-ul-Muqaddas) mein usi tarah ghus jaein jaise pehli baar ghuse the aur jis cheez par qabza karein use poori tarah tabah kar dein.
Yeh ayat insani aamal ke natije ko wazeh karti hai. Allah Ta'ala farmate hain ke tumhari har neki aur badi ka phal tumhein hi milega. Agar tum neki karoge to uska fayda tumhein hoga, aur agar burai karoge to uska nuqsan bhi tumhein hi uthana padega. Yeh Allah ka adl hai ke woh kisi par zulm nahi karta aur har amal ka badla uske karne wale ko deta hai.
Phir ayat mein Bani Israel ke doosre azab ka zikr hai. Jab unhone dobara sarkashi aur nafarmani ki, to Allah ne un par ek aur qaum ko musallat kiya. Is qaum ka maqsad tha ke woh Bani Israel ke chehron ko bigaad dein (yani unhein zaleel karein), Bait-ul-Muqaddas mein usi tarah dakhil ho jaein jaise pehli baar dakhil hue the, aur har cheez ko tabah-o-barbad kar dein jis par unka qabza ho. Yeh azab unki lagatar nafarmaniyon aur Allah ke ahkamat se ro gardani ka nateeja tha.
Hazrat Qatadah (R.A) farmate hain ke yeh doosra azab Romaniyon ke zariye aaya tha, jinhone Bait-ul-Muqaddas ko tabah kiya aur Bani Israel ko qatl-o-gharat ka nishana banaya.
Surah 17 : 8
عَسٰى رَبُّكُمْ اَنْ یَّرْحَمَكُمْ وَ اِنْ عُدْتُّمْ عُدْنَا وَ جَعَلْنَا جَهَنَّمَ لِلْكٰفِرِیْنَ حَصِیْرًا
Umeed hai ke tumhara Rab tum par reham karega. Aur agar tum phir wahi karoge to hum bhi phir wahi karenge. Aur humne Jahannum ko kafiron ke liye qaid-khana bana rakha hai.
Is ayat mein Allah Ta'ala Bani Israel ko ek aur mauqa de rahe hain aur unhein umeed dila rahe hain ke agar woh tauba karein aur apni islah karein to Allah un par reham karega. Allah ki rehmat uske ghusse par ghalib hai aur woh apne bandon ko baar baar mauqa deta hai ke woh seedhi raah par aa jaein.
Lekin sath hi sath Allah ne yeh bhi wazeh kar diya ke agar tum dobara nafarmani aur sarkashi ki taraf lautoge to hum bhi dobara tum par azab nazil karenge. Yeh Allah ka adl hai ke woh apne qanoon ko nahi badalta. Jo qaum baar baar Allah ke ahkamat ki mukhalifat karti hai, woh azab ki mustahiq hoti hai. Akhir mein, Allah ne Jahannum ka zikr kiya hai ke woh kafiron ke liye ek qaid-khana hai, jahan unhein unke kufr aur nafarmani ki saza milegi. Yeh ayat insaniyat ko Allah ki rehmat aur uske azab dono se aagah karti hai.
Sahih Muslim ki hadees mein hai: "Jab Allah ne makhlooq ko paida kiya to Arsh par likha: Meri rehmat mere ghusse par ghalib hai." (Sahih Muslim: 2751)
Surah 17 : 9
اِنَّ هٰذَا الْقُرْاٰنَ یَهْدِیْ لِلَّتِیْ هِیَ اَقْوَمُ وَ یُبَشِّرُ الْمُؤْمِنِیْنَ الَّذِیْنَ یَعْمَلُوْنَ الصّٰلِحٰتِ اَنَّ لَهُمْ اَجْرًا كَبِیْرًا
Beshak yeh Quran us raah ki taraf hidayat deta hai jo sabse zyada seedhi hai, aur un mominon ko khushkhabri deta hai jo nek amal karte hain ke unke liye bada ajar hai.
Yeh ayat Quran Majeed ki azmat aur uske maqsad ko bayan karti hai. Allah Ta'ala farmate hain ke yeh Quran us raah ki taraf hidayat deta hai jo sabse zyada seedhi, durust aur mustaqeem hai. Iska matlab hai ke Quran zindagi ke har shobay mein, chahe woh aqeeda ho, ibadat ho, muamlat ho, ya akhlaq ho, insaniyat ko behtareen aur mutawazan tareeqa sikhata hai. Yeh kisi bhi qism ki ifrat-o-tafreet se paak hai aur insani fitrat ke mutabiq mukammal dastoore-hayat pesh karta hai.
Mazeed baran, yeh Quran un mominon ko khushkhabri deta hai jo Allah par iman late hain aur uske mutabiq nek amal karte hain. Unke liye Allah ke paas bada ajar aur sawab hai, jo duniya aur akhirat dono mein unhein milega. Yeh ajar unki mehnat, sabr aur itaat ka badla hoga. Quran sirf hidayat nahi deta balki amal karne walon ko jannat aur Allah ki raza ki basharat bhi deta hai.
Hazrat Ali (R.A) se riwayat hai ke Rasoolullah (S.A.W) ne farmaya: "Quran Allah ki mazboot rassi hai, aur seedha rasta hai." (Tirmidhi: 2906)
Surah 17 : 10
وَّ اَنَّ الَّذِیْنَ لَا یُؤْمِنُوْنَ بِالْاٰخِرَةِ اَعْتَدْنَا لَهُمْ عَذَابًا اَلِیْمًا
Aur yeh bhi ke jo log akhirat par iman nahi late, unke liye humne dardnak azab tayyar kar rakha hai.
Is ayat mein Quran un logon ke anjam se aagah karta hai jo akhirat par iman nahi late. Pichli ayat mein mominon ke liye bade ajar ki khushkhabri thi, aur is ayat mein kafiron ke liye shadeed azab ki waeed hai. Allah Ta'ala farmate hain ke jin logon ko akhirat par yaqeen nahi, jo is duniya ki zindagi ko hi sab kuch samajhte hain aur Allah ke samne jawabdehi ka inkar karte hain, unke liye humne dardnak azab tayyar kar rakha hai.
Akhirat par iman, Islam ke bunyadi arkan mein se ek hai. Jo shakhs akhirat par iman nahi lata, woh apni zindagi ko be-maqsad samajhta hai aur uske aamal mein koi zimmedari aur khauf-e-khuda nahi hota. Isi wajah se Allah ne aise logon ke liye sakht azab ka elan kiya hai, jo unke kufr aur nafarmani ka badla hoga. Yeh azab unhein duniya mein bhi zillat aur akhirat mein Jahannum ki aag ki shakal mein milega.
Quran mein kayi maqamat par akhirat par iman ki ahmiyat aur uske inkar ke nataij bayan kiye gaye hain. Jaise Surah Al-Baqarah, Ayah 8 mein hai: "Aur logon mein se kuch aise hain jo kehte hain hum Allah par aur akhirat ke din par iman laye, halanke woh momin nahi hain."
Surah 17 : 11
وَ یَدْعُ الْاِنْسَانُ بِالشَّرِّ دُعَآءَهٗ بِالْخَیْرِ وَ كَانَ الْاِنْسَانُ عَجُوْلًا
Aur insaan burai ko is tarah mangta hai jaise bhalai ko mangta hai, aur insaan bada jald-baaz hai.
Is ayat mein insaan ki fitri jald-bazi aur uske rawaiye ka zikr hai. Insaan aksar apni jald-bazi aur kam-fahmi ki wajah se, jab kisi mushkil ya takleef mein hota hai, to gusse ya mayoosi mein aisi cheezein mang leta hai jo uske liye buri hoti hain. Woh burai ko is tarah talab karta hai jaise bhalai ko talab karta hai, yaani be-sochay samjhay bad-dua kar baithta hai.
Allah Ta'ala apni rehmat aur hikmat se aisi duaon ko qubool nahi karta, khaas taur par jab woh uske haq mein behtar na hon. Agar Allah insaan ki har buri dua qubool kar leta to zameen par fasaad barpa ho jata. Is se pata chalta hai ke Allah Ta'ala apne bandon par kitna meherban hai ke woh unki jald-bazi mein ki gayi ghalat duaon ko nazar-andaaz kar deta hai. Insaan ko chahiye ke woh sabr kare aur hamesha bhalai aur khair ki dua mange.
Qatadah (R.A) farmate hain: "Insaan jab kisi cheez se tang aa jata hai to bad-dua karta hai, halanke agar woh dua qubool ho jaye to woh halak ho jaye."
Surah 17 : 12
وَ جَعَلْنَا الَّیْلَ وَ النَّهَارَ اٰیَتَیْنِ فَمَحَوْنَاۤ اٰیَةَ الَّیْلِ وَ جَعَلْنَاۤ اٰیَةَ النَّهَارِ مُبْصِرَةً لِّتَبْتَغُوْا فَضْلًا مِّنْ رَّبِّكُمْ وَ لِتَعْلَمُوْا عَدَدَ السِّنِیْنَ وَ الْحِسَابَ وَ كُلَّ شَیْءٍ فَصَّلْنٰهُ تَفْصِیْلًا
Aur humne raat aur din ko do nishaniyan banaya, phir humne raat ki nishani ko be-noor kar diya aur din ki nishani ko roshan banaya taake tum apne Rab ka fazal talash karo aur saalon ki ginti aur hisab maloom kar sako. Aur humne har cheez ko khoob tafseel se bayan kar diya hai.
Allah Ta'ala ne raat aur din ko apni qudrat aur hikmat ki do azeem nishaniyan banaya hai. Raat ko Allah ne be-noor banaya taake log aaram kar saken, sukoon hasil kar saken aur din bhar ki thakan door kar saken. Din ko roshan banaya taake log apne Rab ka fazal talash kar saken, yaani rozi kamayen, karobar karen aur apni zindagi ke mamlaat anjam den.
Isi tarah, raat aur din ka yeh nizam saalon ki ginti aur hisab maloom karne ka zariya bhi hai. Chand aur suraj ke nikalne aur doobne se din, mahine aur saal bante hain, jis se insaan waqt ka hisab rakh sakta hai aur apni ibadaton aur muamlaat ko munazzam kar sakta hai. Yeh nizam insaan ke liye behtareen intizam hai jo Allah ki be-misaal hikmat aur tadbeer ko zahir karta hai.
Quran majeed mein kayi maqamaat par raat aur din ki tabdeeli ko Allah ki qudrat ki nishani qarar diya gaya hai.
Surah 17 : 13
وَ كُلَّ اِنْسَانٍ اَلْزَمْنٰهُ طٰٓئِرَهٗ فِیْ عُنُقِهٖ وَ نُخْرِجُ لَهٗ یَوْمَ الْقِیٰمَةِ كِتٰبًا یَّلْقٰىهُ مَنْشُوْرًا
Aur har insaan ka amal (naseeb) humne uski gardan se laga diya hai, aur qiyamat ke din hum uske liye ek kitaab nikalenge jise woh khula hua payega.
Is ayat mein Allah Ta'ala ne farmaya hai ke har insaan ka amal (uski qismat ya naseeb) uski gardan se laga diya gaya hai. Is ka matlab yeh hai ke har shakhs apne aamal ka khud zimmedar hai aur uske aamal uske saath chipke hue hain, woh unse bhaag nahi sakta. Duniya mein jo kuch bhi woh karta hai, achha ya bura, woh sab uske aamal naame mein darj hota rehta hai.
Qiyamat ke din, Allah Ta'ala uske liye ek kitaab (aamal nama) nikalenge jise woh khula hua payega. Is kitaab mein uski zindagi ke har chote bade amal ki tafseel darj hogi. Yeh aamal nama uske liye gawah hoga aur uske tamam aamal ka mukammal record pesh karega. Is din koi shakhs apne aamal se inkar nahi kar payega, kyunke sab kuch wazeh taur par uske samne hoga.
Hadees mein aata hai ke "Allah Ta'ala farmayega: Aye Ibn-e-Adam! Maine tujhe apni ibadat ke liye banaya, tu mere liye waqt nikal, main tere dil ko ghina aur tere haathon ko rozi se bhar doonga." (Tirmidhi)
Surah 17 : 14
اِقْرَاْ كِتٰبَكَ كَفٰى بِنَفْسِكَ الْیَوْمَ عَلَیْكَ حَسِیْبًا
Apni kitaab padh le! Aaj tera apna nafs hi tera hisab lene ke liye kafi hai.
Yeh ayat pichli ayat ki wazahat hai, jismein aamal naame ka zikr tha. Qiyamat ke din jab insaan ka aamal nama uske samne khola jayega, to usse kaha jayega ke "Apni kitaab padh le!" Is ka matlab yeh hai ke woh khud apne aamal naame ko padhe aur usmein darj shuda apne aamal ka jaiza le. Us din insaan ko kisi doosre hisab lene wale ki zaroorat nahi hogi, kyunke uska apna nafs hi us par hisab lene ke liye kafi hoga.
Yeh manzar insaan ke liye nihayat haibat-nak hoga, jab uske samne uski zindagi ki har tafseel, har achha aur bura amal wazeh taur par zahir ho jayega. Woh khud gawah hoga apne gunahon aur nekiyon ka. Is se Allah Ta'ala ka mukammal adl zahir hota hai ke woh kisi par zulm nahi karega, balki insaan khud apne aamal ka gawah banega.
Hazrat Ali (R.A) farmate hain: "Duniya mein hisab kar lo qiyamat se pehle."
Surah 17 : 15
مَنِ اهْتَدٰى فَاِنَّمَا یَهْتَدِیْ لِنَفْسِهٖ وَ مَنْ ضَلَّ فَاِنَّمَا یَضِلُّ عَلَیْهَا وَ لَا تَزِرُ وَازِرَةٌ وِّزْرَ اُخْرٰى وَ مَا كُنَّا مُعَذِّبِیْنَ حَتّٰى نَبْعَثَ رَسُوْلًا
Jo hidayat paata hai woh apne hi liye hidayat paata hai, aur jo gumrah hota hai woh apne hi nuqsan ke liye gumrah hota hai. Aur koi bojh uthane wala kisi doosre ka bojh nahi uthayega. Aur hum azab dene wale nahi jab tak ke ek Rasool na bhej dein.
Is ayat mein Allah Ta'ala ne hidayat aur gumrahi ke asool wazeh kiye hain. Jo shakhs hidayat paata hai, woh apne hi nafs ke liye hidayat paata hai, yaani uska faida usi ko milta hai. Aur jo gumrah hota hai, woh apne hi nafs ka nuqsan karta hai, yaani uski gumrahi ka wabaal usi par aata hai. Islam ka yeh bunyadi usool hai ke har shakhs apne aamal ka khud zimmedar hai.
Mazeed farmaya gaya hai ke "koi bojh uthane wala kisi doosre ka bojh nahi uthayega." Is ka matlab hai ke qiyamat ke din har shakhs apne aamal ka hisab khud dega, koi doosra uske gunahon ka bojh nahi uthayega, chahe woh kitna hi qareebi rishtedar kyun na ho. Yeh adl-e-Ilahi ka taqaza hai.
Akhir mein, Allah Ta'ala ne farmaya ke "hum azab dene wale nahi jab tak ke ek Rasool na bhej dein." Yeh Allah Ta'ala ki adl aur rehmat hai ke woh kisi qaum ko us waqt tak azab nahi deta jab tak ke un tak apni hidayat aur paigham Rasool ke zariye na pahuncha de. Is se tabligh-e-deen ki ahmiyat aur Rasoolon ki zaroorat wazeh hoti hai.
Sahih Bukhari aur Muslim mein Hazrat Abu Hurairah (R.A) se riwayat hai ke Rasoolullah (S.A.W) ne farmaya: "Har ummat ko uske Rasool ke zariye pukara jayega."
Surah 17 : 16
وَ اِذَاۤ اَرَدْنَاۤ اَنْ نُّهْلِكَ قَرْیَةً اَمَرْنَا مُتْرَفِیْهَا فَفَسَقُوْا فِیْهَا فَحَقَّ عَلَیْهَا الْقَوْلُ فَدَمَّرْنٰهَا تَدْمِیْرًا
Aur jab hum kisi basti ko halak karna chahte hain, to hum uske khushhaal logon ko hukm dete hain, phir woh usmein nafarmani karte hain, pas unpar baat saabit ho jaati hai, phir hum usko mukammal taur par tabah kar dete hain.
Is Ayah mein Allah Ta'ala ne un usoolon ko bayan farmaya hai jin ki bunyad par qaumon ko tabah kiya jata hai. Jab Allah kisi basti ko halak karne ka irada farmate hain, to woh uske khushhaal aur sarwatmand logon ko hukm dete hain. Yeh hukm darasal Allah ke ahkamat ki pairwi ka hota hai, lekin woh log apni daulat aur ikhtiyar ke nashe mein uski nafarmani karte hain aur fisq-o-fujoor mein mubtala ho jaate hain.
Unki yeh nafarmani aur bad-amali aam logon mein bhi phail jaati hai, jis ke natije mein poori basti mein fasad aur bigaad paida ho jata hai. Jab woh apni hadd se guzar jaate hain aur hidayat qabool nahi karte, to unpar Allah ka azab wajib ho jata hai. Phir Allah Ta'ala us basti ko mukammal taur par tabah kar dete hain. Yeh is baat ki daleel hai ke kisi bhi qaum ki tabahi mein uske sarwatmand aur ba-asar logon ka kirdaar intehai ahem hota hai, agar woh bigaad paida karein to poori qaum tabahi ka shikar ho jaati hai.
Surah 17 : 17
وَ كَمْ اَهْلَكْنَا مِنَ الْقُرُوْنِ مِنْۢ بَعْدِ نُوْحٍ وَ كَفٰى بِرَبِّكَ بِذُنُوْبِ عِبَادِهٖ خَبِیْرًۢا بَصِیْرًا
Aur humne Nuh (Alaihis Salam) ke baad kitni hi naslon ko halak kiya. Aur tera Rabb apne bandon ke gunahon se ba-khabar aur dekhne wala kaafi hai.
Is Ayah mein Allah Ta'ala guzishta qaumon ki misalein de kar insano ko naseehat farma rahe hain. Farmaya gaya hai ke Nabi Nuh (Alaihis Salam) ke baad se ab tak kitni hi naslon ko unke gunahon ki wajah se halak kiya gaya. In mein Aad, Samood, Qaum-e-Lut aur Firaun jaisi qaumein shamil hain, jinhon ne apne anbiya ki takzeeb ki aur Allah ke ahkamat se sarkoobi ki.
Allah Ta'ala ne unhein mukammal taur par tabah kar diya taake aane wali naslon ke liye ibrat ho. Ayah ke ikhtitam par farmaya gaya hai ke tera Rabb apne bandon ke gunahon se ba-khabar aur dekhne wala kaafi hai. Iska matlab yeh hai ke Allah Ta'ala har chote bade gunah ko jante hain aur har amal ko dekhte hain. Koi cheez uski nigah se posheeda nahi. Woh har banday ke aamal ka mukammal ilm rakhte hain aur uske mutabiq jaza ya saza dene par qadir hain. Is mein insano ke liye ek shadeed tanbeeh hai ke woh apne aamal ki islah karein.
Surah 17 : 18
مَنْ كَانَ یُرِیْدُ الْعَاجِلَةَ عَجَّلْنَا لَهٗ فِیْهَا مَا نَشَآءُ لِمَنْ نُّرِیْدُ ثُمَّ جَعَلْنَا لَهٗ جَهَنَّمَ یَصْلٰىهَا مَذْمُوْمًا مَّدْحُوْرًا
Jo koi jald milne wali duniya chahta hai, hum usko usmein jo chahte hain, jiske liye chahte hain, jald de dete hain. Phir humne uske liye Jahannum muqarrar kar di hai, jismein woh zaleel aur dhutkara hua daakhil hoga.
Is Ayah mein un logon ka zikr hai jinki tamaam koshishein aur irade sirf duniya ki fani cheezon ko hasil karne par markooz hote hain. Allah Ta'ala farmate hain ke jo shakhs sirf is jald milne wali duniya ko chahta hai, to hum usko usmein se jo chahte hain aur jiske liye chahte hain, jald de dete hain. Yeh Allah ki mashiyat aur hikmat par munhasir hai, na ke us shakhs ki khwahish par.
Lekin is duniya ki kamyabi unke liye hamesha ki kamyabi nahi hoti. Aakhirat mein unka anjaam nihayat bura hoga. Allah Ta'ala ne unke liye Jahannum muqarrar kar di hai, jismein woh zaleel aur dhutkara hua daakhil hoga. Yani, duniya mein agarche unhein kuch mil bhi gaya ho, lekin aakhirat mein unhein ruswai aur azab ke siwa kuch hasil nahi hoga. Yeh Ayah is baat ki wazahat karti hai ke duniya ki talab mein magan rehna aur aakhirat ko faramosh karna kitna khatarnak hai.
Surah 17 : 19
وَ مَنْ اَرَادَ الْاٰخِرَةَ وَ سَعٰى لَهَا سَعْیَهَا وَ هُوَ مُؤْمِنٌ فَاُولٰٓئِكَ كَانَ سَعْیُهُمْ مَّشْكُوْرًا
Aur jo koi Aakhirat chahta hai aur uske liye jaisi koshish karni chahiye waisi koshish karta hai aur woh momin bhi ho, to aise logon ki koshish qabool ki jaati hai.
Is Ayah mein un logon ka zikr hai jo duniya ki bajaye aakhirat ki kamyabi ko tarjeeh dete hain. Allah Ta'ala farmate hain ke jo shakhs aakhirat ko chahta hai, yani uski ne'maton aur Allah ki raza ka talabgar hota hai, aur uske liye jaisi koshish karni chahiye waisi koshish karta hai, yani shariat ke mutabiq nek aamal karta hai, aur woh imaan bhi rakhta ho, to aise logon ki koshish qabool ki jaati hai.
Yahan teen shartein bayan ki gayi hain: pehli, aakhirat ka irada; doosri, uske liye sahih tareeqe se koshish karna; aur teesri, imaan ka hona. Sirf irada ya sirf koshish kaafi nahi, balki imaan ke sath nek aamal hi Allah ke yahan maqbool hain. Aise logon ki mehnat aur koshish ko Allah Ta'ala qabool farmate hain aur unhein uska behtareen badla ata karte hain. Unka anjaam Jahannum ki ruswai nahi, balki Jannat ki hamesha ki ne'matein aur Allah ki raza hogi.
Surah 17 : 20
كُلًّا نُّمِدُّ هٰۤؤُلَآءِ وَ هٰۤؤُلَآءِ مِنْ عَطَآءِ رَبِّكَ وَ مَا كَانَ عَطَآءُ رَبِّكَ مَحْظُوْرًا
Hum inko bhi aur unko bhi, sabko tere Rabb ki ata se madad dete hain. Aur tere Rabb ki ata band nahi ki jaati.
Is Ayah mein Allah Ta'ala apni wasee rehmat aur be-inteha sakhawat ka zikr farma rahe hain. Pichli do Ayaton mein duniya talab karne walon aur aakhirat talab karne walon ka zikr tha. Ab farmaya ja raha hai ke duniya mein Allah Ta'ala apni ne'matein aur rizq sab ko ata karte hain, chahe woh momin hon ya kafir, nek hon ya badkaar. Yani, hum inko bhi aur unko bhi, sabko tere Rabb ki ata se madad dete hain.
Duniya ki ne'matein, jaise sehat, maal, aulad, aur ikhtiyar, Allah ki taraf se aam ata hain jo har ek ko uski hikmat aur mashiyat ke mutabiq milti hain. Iska matlab yeh nahi ke jise duniya mein zyada mil gaya woh Allah ke nazdeek zyada pasandeeda hai. Ayah ka ikhtitami hissa is baat ko wazeh karta hai ke tere Rabb ki ata band nahi ki jaati. Yani Allah ke khazane kabhi khatam nahi hote aur uski ata par koi pabandi nahi. Woh jise chahe aur jitna chahe ata karta hai. Lekin aakhirat ki kamyabi sirf imaan aur nek aamal walon ke liye hai.
Surah 17 : 21
اُنْظُرْ كَیْفَ فَضَّلْنَا بَعْضَهُمْ عَلٰى بَعْضٍ وَ لَلْاٰخِرَةُ اَكْبَرُ دَرَجٰتٍ وَّ اَكْبَرُ تَفْضِیْلًا
Dekho humne kis tarah un mein se baaz ko baaz par fazilat di hai, aur aakhirat ke darjaat to aur bhi bade hain aur uski fazilat aur bhi zyada hai.
Is ayat mein Allah Ta'ala insano ko ghaur-o-fikr ki dawat de rahe hain ke woh dekhen kis tarah Allah ne duniya mein logon ko mukhtalif darjaat aur haisiyat di hai. Kisi ko maal mein, kisi ko ilm mein, kisi ko taaqat mein, aur kisi ko husn mein doosron par fazilat di gayi hai. Yeh sab Allah ki hikmat aur uski qudrat ka nishaan hai, aur yeh duniya imtehan ki jagah hai.
Lekin iske baad Allah Ta'ala wazeh farmate hain ke aakhirat ke darjaat aur uski fazilat duniya ki fazilat se kahin zyada azeem aur baala-tar hai. Duniya ki fazilat fani hai, jabke aakhirat ki fazilat baqi rehne wali hai. Aakhirat mein darjaat ka ta'ayyun taqwa, imaan aur aamal-e-saleha ki bunyad par hoga, na ke duniya ki daulat ya martabe par. Isliye insaan ko apni koshish aakhirat ki behtari ke liye karni chahiye.
Surah 17 : 22
لَا تَجْعَلْ مَعَ اللّٰهِ اِلٰهًا اٰخَرَ فَتَقْعُدَ مَذْمُوْمًا مَّخْذُوْلًا
Allah ke saath koi doosra mabood na banao, warna tum mazmoom (burai kiye hue) aur makhzool (be-yar-o-madadgar) ho kar baith jaoge.
Yeh ayat tauheed ki bunyadi taleem deti hai aur shirk se sakhti se mana karti hai. Allah Ta'ala farmate hain ke uske saath kisi aur ko mabood na thehrao. Tauheed (Allah ko ek maanna) Islam ki bunyad hai aur iske baghair koi amal qabool nahi hota.
Jo shakhs Allah ke saath kisi aur ko shareek karta hai, uske liye do bade nuqsanat bayan kiye gaye hain: pehla yeh ke woh mazmoom ho jayega, yaani uski burai ki jayegi aur woh Allah ki nazar mein na-pasandeeda hoga. Doosra yeh ke woh makhzool ho jayega, yaani usko koi madad nahi milegi, na duniya mein aur na aakhirat mein. Allah ki madad se mehroom ho kar woh be-yar-o-madadgar reh jayega. Isliye har musalman par lazim hai ke woh har qism ke shirk se bache aur sirf Allah ki ibadat kare.
Surah 17 : 23
وَ قَضٰى رَبُّكَ اَلَّا تَعْبُدُوْۤا اِلَّاۤ اِیَّاهُ وَ بِالْوَالِدَیْنِ اِحْسَانًا اِمَّا یَبْلُغَنَّ عِنْدَكَ الْكِبَرَ اَحَدُهُمَاۤ اَوْ كِلٰهُمَا فَلَا تَقُلْ لَّهُمَاۤ اُفٍّ وَّ لَا تَنْهَرْهُمَا وَ قُلْ لَّهُمَا قَوْلًا كَرِیْمًا
Aur tumhare Rabb ne hukm diya hai ke tum uske siwa kisi ki ibadat na karo aur walidain ke saath husn-e-sulook karo. Agar un mein se koi ek ya dono tumhare paas budhape ko pahunch jayen, to unhein 'uff' tak na kaho aur na unhein jhidko, aur unse izzat ke saath baat karo.
Is ayat mein Allah Ta'ala ne apni ibadat ke baad foran walidain ke saath husn-e-sulook ka hukm diya hai, jo is baat ki daleel hai ke walidain ki khidmat aur unka ehtiram Allah ke nazdeek kitna ahem hai. Yeh dono huqooq (Allah ka aur walidain ka) aapas mein jure hue hain.
Khas taur par budhape mein walidain ki khidmat ka zikr kiya gaya hai, jab woh kamzor ho jate hain aur unhein zyada dekh bhaal ki zaroorat hoti hai. Farmaya gaya hai ke unhein 'uff' tak na kaho, jo ke adna tareen be-adabi ka kalma hai. Isse murad yeh hai ke kisi bhi qism ki takleef ya ranj unhein na do. Unhein jhidakne se bhi mana kiya gaya hai. Balki hukm hai ke unse izzat aur narmi ke saath baat karo, aise alfaaz istemal karo jo unke liye ba-izzat aur dil ko khush karne wale hon. Unki har baat ko adab se suno aur unki zarooriyat ka khayal rakho.
Surah 17 : 24
وَ اخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَ قُلْ رَّبِّ ارْحَمْهُمَا كَمَا رَبَّیٰنِیْ صَغِیْرًا
Aur unke liye aajizi ka baazu narmi se jhukao aur kaho: "Aye mere Rabb! Un par reham farma jaisa ke unhone mujhe bachpan mein pala."
Yeh ayat pichli ayat ke silsile ko jari rakhte hue walidain ke saath bartao ki mazeed tafseel bayan karti hai. Allah Ta'ala hukm dete hain ke walidain ke liye aajizi aur narmi ka baazu jhukao. Isse murad yeh hai ke unke samne nihayat inkisari, adab aur muhabbat se pesh aao, unki khidmat mein koi kasar na choro, aur unke samne apni ana aur takabbur ko tark kar do. Yeh aajizi sirf zahiri nahi, balki dil ki gehraiyon se rehmat aur shafqat ke jazbe ke saath honi chahiye.
Iske baad Allah Ta'ala ne walidain ke liye dua karne ka tareeqa bhi sikhaya hai. Farmaya ke kaho: "Aye mere Rabb! Un par reham farma jaisa ke unhone mujhe bachpan mein pala." Yeh dua unki un qurbaniyon aur mushaqqaton ka aiteraf hai jo unhone bachpan mein aulad ki parvarish ke liye uthai theen. Is dua mein unki rehmat aur shafqat ka badla mangne ki talqeen hai, kyunke insaan unke ehsanat ka badla poora nahi kar sakta.
Surah 17 : 25
رَبُّكُمْ اَعْلَمُ بِمَا فِیْ نُفُوْسِكُمْ اِنْ تَكُوْنُوْا صٰلِحِیْنَ فَاِنَّهٗ كَانَ لِلْاَوَّابِیْنَ غَفُوْرًا
Tumhara Rabb tumhare dilon ke raaz khoob jaanta hai. Agar tum saleh (nek) ho to beshak woh awwabeen (Allah ki taraf ruju karne walon) ke liye bada bakhshne wala hai.
Is ayat mein Allah Ta'ala ne insano ko mutanabbeh kiya hai ke tumhara Rabb tumhare dilon ke andar ki baaton ko khoob jaanta hai. Iska matlab yeh hai ke Allah sirf zahiri aamal ko nahi dekhta, balki dilon ke iradon, niyaton aur ehsasat se bhi waqif hai. Yeh baat insaan ko is baat par ubharti hai ke woh apne zahir ke saath-saath apne batin ko bhi durust rakhe aur har amal mein ikhlas paida kare.
Mazeed farmaya ke agar tum saleh (nek) ho, yaani tumhari niyat saaf hai aur tum Allah ke ahkamat ki pairwi karte ho, aur agar tumse koi ghalti ho jaye to tum awwabeen (Allah ki taraf baar baar ruju karne wale) ho, to beshak Allah Ta'ala bakhshne wala hai. Awwabeen woh log hain jo ghalti ke baad foran Allah ki taraf palat aate hain, tauba karte hain aur apni islah ki koshish karte hain. Allah aise logon ki tauba qabool karta hai aur unke gunahon ko maaf farma deta hai.
Surah 17 : 26
وَ اٰتِ ذَا الْقُرْبٰى حَقَّهٗ وَ الْمِسْكِیْنَ وَ ابْنَ السَّبِیْلِ وَ لَا تُبَذِّرْ تَبْذِیْرًا
Aur rishtedaron ko unka haq do, aur miskeenon ko aur musafiron ko, aur fuzool kharchi na karo.
Is ayat mein Allah Ta'ala ne teen qism ke logon ke huqooq ada karne ka hukum diya hai: rishtedar, miskeen aur musafir. Rishtedaron ke huqooq mein unse husn-e-suluk, unki madad aur unke sath behtar rawaiya shamil hai. Miskeen woh hain jo apni zarooriyat poori karne ki salahiyat nahi rakhte, unki madad karna bhi farz hai. Ibn-us-sabeel se murad woh musafir hain jo safar mein be-sahara ho gaye hon ya jin ke paas safar jari rakhne ke liye maal na ho. In sab par kharch karna Allah ki raza hasil karne ka zariya hai.
Iske sath hi fuzool kharchi se sakhti se mana kiya gaya hai. Fuzool kharchi se murad maal ko be-ja aur ghair-shar'i tareeqon se kharch karna hai, ya zaroorat se zyada kharch karna, chahe woh halal cheezon mein hi kyun na ho. Islam miyana rawi aur e'tedal ka deen hai, isliye maal ko soch samajh kar aur Allah ki raza ke mutabiq kharch karna chahiye.
Surah 17 : 27
اِنَّ الْمُبَذِّرِیْنَ كَانُوْۤا اِخْوَانَ الشَّیٰطِیْنِ وَ كَانَ الشَّیْطٰنُ لِرَبِّهٖ كَفُوْرًا
Beshak fuzool kharchi karne wale shaitanon ke bhai hain, aur shaitan apne Rabb ka bada na-shukra hai.
Yeh ayat pichli ayat ki mazeed wazahat hai aur fuzool kharchi ki shadeed mazammat karti hai. Allah Ta'ala ne fuzool kharchi karne walon ko shaitanon ka bhai qarar diya hai. Iska matlab yeh hai ke fuzool kharchi karne wale apne af'aal mein shaitan ke raste par chalte hain, kyunke shaitan bhi Allah ki na-farmani aur na-shukri karta hai. Maal Allah ki taraf se ek amanat hai, aur usay sahi tareeqe se kharch karna uski shukrguzari hai.
Shaitan ki fitrat hi na-shukri aur kufr ki hai, jaisa ke ayat ke aakhri hisse mein farmaya gaya hai ke shaitan apne Rabb ka bada na-shukra hai. Jo log Allah ki di hui naimaton ko be-ja zaya karte hain, woh darasal Allah ki naimaton ki na-qadri karte hain aur is tarah woh shaitan ke naqsh-e-qadam par chalte hain. Isliye musalman ko chahiye ke woh har qism ki fuzool kharchi se bache aur maal ko Allah ki raza ke mutabiq kharch kare.
Surah 17 : 28
وَ اِمَّا تُعْرِضَنَّ عَنْهُمُ ابْتِغَآءَ رَحْمَةٍ مِّنْ رَّبِّكَ تَرْجُوْهَا فَقُلْ لَّهُمْ قَوْلًا مَّیْسُوْرًا
Aur agar tum unse (madadgaaron se) munh pher lo apne Rabb ki rehmat ki talash mein jiski tum ummeed rakhte ho, to unse narm baat kaho.
Is ayat mein Allah Ta'ala ne un logon ke sath bartao ka tareeqa sikhaya hai jo madad ke talabgar hon, lekin aap unki madad karne ki position mein na hon. Agar aapke paas unki madad karne ke liye kuch na ho aur aap Allah ki rehmat aur rizq ki talash mein hon, tab bhi unse narm guftagu aur husn-e-akhlaq se pesh aana chahiye.
Islam mein sirf maal se madad karna hi neki nahi, balkay achhe bol aur narm lehja bhi sadqa hai. Jab koi shakhs madad mange aur aap uski madad na kar saken, to usay narmi se jawab dein, usay mayus na karein aur uski dil shikni na karein. Usay achhe alfaz mein tasalli dein aur uske liye dua karein. Yeh amal bhi Allah ki raza ka sabab banta hai aur insani rishton mein mohabbat aur ehteram paida karta hai. Narm guftagu aur khush akhlaqi musalman ki pehchan hai.
Surah 17 : 29
وَ لَا تَجْعَلْ یَدَكَ مَغْلُوْلَةً اِلٰى عُنُقِكَ وَ لَا تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُوْمًا مَّحْسُوْرًا
Aur na apna haath apni gardan se bandha hua rakho (yani bilkul kanjoosi na karo), aur na usay poora khol do (yani fuzool kharchi na karo) ke tum malamat zada aur hasrat zada ho kar baith jao.
Yeh ayat kharch karne ke mamle mein e'tedal aur miyana rawi ki taleem deti hai. Allah Ta'ala ne musalmanon ko na to itna kanjoos hone ka hukum diya hai ke woh apna haath apni gardan se bandh len (yani bilkul kharch na karein) aur na hi itna fuzool kharch hone ka ke woh apna haath poora khol den (yani be-tahasha kharch karein).
Kanjoosi ki surat mein insaan logon ki nazar mein malamat zada ho jata hai aur uski apni zarooriyat bhi poori nahi hoti. Jabke fuzool kharchi ki surat mein insaan apna maal zaya kar deta hai, qarz mein doob jata hai aur aakhir mein hasrat zada ho kar baith jata hai. Dono sooraton mein nuqsan aur pareshani hai. Isliye Islam ne har mamle mein miyana rawi ikhtiyar karne ki hidayat di hai. Maal ko Allah ki raza ke mutabiq, zaroorat ke mutabiq aur sahi maqasid par kharch karna chahiye.
Surah 17 : 30
اِنَّ رَبَّكَ یَبْسُطُ الرِّزْقَ لِمَنْ یَّشَآءُ وَ یَقْدِرُ اِنَّهٗ كَانَ بِعِبَادِهٖ خَبِیْرًۢا بَصِیْرًا
Beshak tumhara Rabb jise chahta hai rizq kushada karta hai aur jise chahta hai tang karta hai. Beshak woh apne bandon se ba-khabar aur dekhne wala hai.
Yeh ayat pichli ayaton ke silsile ko jari rakhte hue rizq ke mamle mein Allah Ta'ala ke mukammal ikhtiyar aur hikmat ko wazeh karti hai. Allah Ta'ala hi hai jo jise chahta hai kushada rizq deta hai aur jise chahta hai tang rizq deta hai. Yeh uski maslehat aur hikmat par mabni hai, na ke kisi ki mehnat ya koshish par. Kabhi woh kisi ko azmaish ke liye zyada deta hai aur kabhi kisi ko sabr aur shukr ki talqeen ke liye kam deta hai.
Ayat ke ikhtitam par farmaya gaya hai ke beshak woh apne bandon se ba-khabar aur dekhne wala hai. Iska matlab hai ke Allah Ta'ala apne har bande ke halaat, uski niyat aur uski zarooriyat se bakhoobi waqif hai. Woh janta hai ke kis bande ke liye kya cheez behtar hai aur usay kis qadar rizq dena chahiye. Isliye insaan ko chahiye ke woh rizq ke mamle mein Allah par bharosa rakhe, uski taqseem par raazi rahe aur apni koshish jari rakhe, lekin natije ko Allah ke supurd kare.
Surah 17 : 31
وَ لَا تَقْتُلُوْۤا اَوْلَادَكُمْ خَشْیَةَ اِمْلَاقٍ نَحْنُ نَرْزُقُهُمْ وَ اِیَّاكُمْ اِنَّ قَتْلَهُمْ كَانَ خِطْاً كَبِیْرًا
Aur apni aulad ko muflisi ke dar se qatl na karo. Hum unhein bhi rizq dete hain aur tumhein bhi. Beshak unka qatl karna ek bohot bada gunah hai.
Is ayat mein Allah Ta'ala ne aulad ko qatl karne se sakhti se mana farmaya hai, khaas taur par muflisi ya ghurbat ke khauf se. Jahiliyat ke daur mein log apni aulad ko, bilkhusus ladkiyon ko, ghurbat ke dar se ya badnami ke khauf se zinda dafan kar dete the. Islam ne is ghinone amal ko haram qarar diya.
Allah Ta'ala ne is baat ki zamanat di hai ke rizq dene wala sirf wohi hai. Woh aulad ko bhi rizq deta hai aur maa baap ko bhi. Isliye, rizq ki tangi ke dar se aulad ko qatl karna Allah ki zaat par bharosa na karne ke mutradif hai. Quran-e-Kareem mein Surah An'am (6:151) mein bhi isi hukm ko dohraya gaya hai, jahan farmaya gaya: "Aur apni aulad ko muflisi ke dar se qatl na karo, hum tumhein bhi rizq dete hain aur unhein bhi."
Aakhir mein farmaya gaya ke unka qatl karna ek bohot bada gunah hai. Yeh gunah sirf aulad ke qatl tak mehdood nahi, balkay Allah ki qudrat aur uske rizq dene ki salahiyat par shak karne ke barabar hai. Is se insani zindagi ki hurmat aur Allah ki raza par tawakkal ki ahmiyat wazeh hoti hai.
Surah 17 : 32
وَ لَا تَقْرَبُوا الزِّنٰۤى اِنَّهٗ كَانَ فَاحِشَةً وَ سَآءَ سَبِیْلًا
Aur zina ke qareeb bhi na jao. Beshak woh ek behayai hai aur bohot bura raasta hai.
Is ayat mein Allah Ta'ala ne zina se bachne ka hukm diya hai, aur sirf zina karne se nahi, balkay uske qareeb jaane se bhi mana farmaya hai. Iska matlab yeh hai ke woh tamam asbab aur raaste jo zina tak le ja sakte hain, jaise ke bepardagi, gair mehram se tanhai, aur behayai ke mahol, un sab se ijtanab karna zaroori hai.
Quran-e-Kareem ne zina ko "fahisha" (behayai) aur "sa'a sabeela" (bohot bura raasta) qarar diya hai. Fahisha isliye ke yeh fitrat-e-saleema ke khilaf hai, aur is mein sharam-o-haya ki hadd paar ki jati hai. Sa'a sabeela isliye ke iske nataij sirf fard tak mehdood nahi rehte balkay poore muashre par manfi asarat murattab hote hain. Is se naslon mein ikhtilat paida hota hai, khandani nizam tabah hota hai, aur tarah tarah ki bimariyan phailti hain.
Hazrat Abu Hurairah (R.A) se riwayat hai ke Rasoolullah (SAW) ne farmaya: "Jab koi shakhs zina karta hai toh us waqt woh momin nahi rehta." (Bukhari: 2475, Muslim: 57) Yeh is gunah ki shiddat aur Allah ke nazdeek uski na pasandida hone ki daleel hai. Isliye, Musalmanon ko chahiye ke woh apni nigahon, aur apne aza ki hifazat karein taake is bade gunah se bach sakein.
Surah 17 : 33
وَ لَا تَقْتُلُوا النَّفْسَ الَّتِیْ حَرَّمَ اللّٰهُ اِلَّا بِالْحَقِّ وَ مَنْ قُتِلَ مَظْلُوْمًا فَقَدْ جَعَلْنَا لِوَلِیِّهٖ سُلْطٰنًا فَلَا یُسْرِفْ فِّی الْقَتْلِ اِنَّهٗ كَانَ مَنْصُوْرًا
Aur us jaan ko qatl na karo jise Allah ne haram kiya hai, magar haq ke saath. Aur jo mazloom qatl kiya jaye, toh humne uske wali ko ikhtiyar diya hai, pas woh qatl mein had se tajawuz na kare. Beshak uski madad ki jayegi.
Is ayat mein Allah Ta'ala ne kisi bhi jaan ko na-haq qatl karne se mana farmaya hai. Insani jaan ki hurmat Islam mein bohot buland hai. Qatl sirf haq ke saath jaiz hai, jiska matlab hai shari'at ke mutabiq, jaise qisas mein, ya fasaad fil arz (zameen mein fasaad phailane wale) ko saza dene mein, ya murtad ko saza dene mein. Iske alawa kisi bhi surat mein qatl karna haram hai.
Agar koi shakhs mazloom qatl kiya jaye, toh Allah Ta'ala ne uske wali (waris) ko ikhtiyar diya hai. Yeh ikhtiyar qisas (badle mein qatl) ka hai. Lekin is mein bhi hadd se tajawuz karne ki ijazat nahi. Maslan, qatil ke alawa kisi aur ko qatl karna, ya qatil ko musla karna (uski laash ko bigaadna), ya ek qatil ke badle kai logon ko qatl karna. Islam mein qisas ka maqsad intiqam nahi balkay insaf aur aman qaim karna hai.
Hazrat Abdullah bin Mas'ood (R.A) se riwayat hai ke Rasoolullah (SAW) ne farmaya: "Kisi Musalman ka khoon bahana halal nahi, magar teen suraton mein: shadi shuda zina karne wala, jaan ke badle jaan, aur deen ko chhodne wala jama'at se alag hone wala." (Bukhari: 6878, Muslim: 1676) Aakhir mein farmaya ke mazloom ki madad ki jayegi, ya toh duniya mein qisas ke zariye ya akhirat mein sawab ke zariye.
Surah 17 : 34
وَ لَا تَقْرَبُوْا مَالَ الْیَتِیْمِ اِلَّا بِالَّتِیْ هِیَ اَحْسَنُ حَتّٰى یَبْلُغَ اَشُدَّهٗ وَ اَوْفُوْا بِالْعَهْدِ اِنَّ الْعَهْدَ كَانَ مَسْئُوْلًا
Aur yateem ke maal ke qareeb na jao, magar aise tareeqe se jo behtar ho, yahan tak ke woh apni jawani ko pahunch jaye. Aur ahad ko poora karo. Beshak ahad ke baare mein poocha jayega.
Is ayat mein do aham ahkam bayan kiye gaye hain. Pehla hukm yateem ke maal ki hifazat se mutalliq hai. Allah Ta'ala ne yateem ke maal ke qareeb jaane se mana farmaya hai, siwaye aise tareeqe ke jo uske liye behtar ho. Iska matlab hai ke yateem ke maal ko uski behtari aur tarraqi ke liye istemal kiya jaye, maslan tijarat mein lagana taake woh badhe, ya uski zarooriyat par kharch karna. Lekin usay zaaya karna ya apni zaati zarooriyat ke liye istemal karna haram hai.
Yeh hifazat us waqt tak zaroori hai jab tak yateem apni jawani ko na pahunch jaye aur us mein apne maal ko sambhalne ki salahiyat paida na ho jaye. Jab woh baligh ho jaye aur samajhdar ho jaye, toh uska maal uske hawale kar diya jaye. Quran-e-Kareem mein Surah Nisa (4:10) mein yateem ka maal na-haq khane walon ke liye sakht waeed bayan ki gayi hai: "Beshak jo log yateemon ka maal na-haq khate hain, woh apne pet mein aag bharte hain, aur jald hi woh bhadakti hui aag mein dakhil honge."
Doosra hukm ahad (waade) ko poora karne se mutalliq hai. Allah Ta'ala ne ahad ki pabandi ka hukm diya hai, chahe woh Allah se kiya gaya ahad ho, ya logon se. Har ahad ke baare mein qayamat ke din poocha jayega. Ahd ki pabandi Musalman ki shakhsiyat ka aham juz hai aur yeh uske imaan ki alamat hai. Rasoolullah (SAW) ne farmaya: "Munafiq ki teen nishaniyan hain: jab baat kare toh jhoot bole, jab waada kare toh khilaf warzi kare, aur jab amanat rakhi jaye toh khayanat kare." (Bukhari: 33, Muslim: 59)
Surah 17 : 35
وَ اَوْفُوا الْكَیْلَ اِذَا كِلْتُمْ وَ زِنُوْا بِالْقِسْطَاسِ الْمُسْتَقِیْمِ ذٰلِكَ خَیْرٌ وَّ اَحْسَنُ تَاْوِیْلًا
Aur jab tum napo toh poora napo, aur seedhi tarazu se tolo. Yeh behtar hai aur anjaam ke lihaz se bhi acha hai.
Is ayat mein Allah Ta'ala ne nap tol mein insaf aur amanatdari ka hukm diya hai. Jab koi cheez napo toh poora napo, aur jab tolo toh seedhi aur sahih tarazu se tolo. Iska matlab hai ke har qism ke len den mein imandari aur adl-o-insaf se kaam liya jaye, aur kisi ko bhi uske haq se kam na diya jaye.
Yeh hukm tijarat aur muamlaat mein Islami usoolon ki bunyad hai. Allah Ta'ala ne is baat ko "khairun" (behtar) aur "ahsan-u-ta'weela" (anjaam ke lihaz se bhi acha) qarar diya hai. Duniya mein is se barkat aur logon ka aitmad hasil hota hai, aur akhirat mein Allah ki raza aur ajar milta hai. Iske baraks, nap tol mein kami karne walon ke liye Quran-e-Kareem mein sakht waeed bayan ki gayi hai, jaisa ke Surah Mutaffifeen mein hai: "Halakat hai nap tol mein kami karne walon ke liye."
Hazrat Shu'aib (A.S) ki qaum ko bhi isi wajah se halak kiya gaya tha ke woh nap tol mein kami karte the. Is se wazeh hota hai ke yeh sirf ek maali muamla nahi balkay deen ka aham hissa hai. Rasoolullah (SAW) ne bhi tijarat mein imandari ki targheeb di hai aur dhoka dahi se mana farmaya hai. Ek hadees mein hai: "Jo dhoka de woh hum mein se nahi." (Muslim: 102) Isliye, har Musalman ko chahiye ke woh apne tamam muamlaat mein adl aur imandari ko apna shiar banaye.
Surah 17 : 36
وَ لَا تَقْفُ مَا لَیْسَ لَكَ بِهٖ عِلْمٌؕ اِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤَادَ كُلُّ اُولٰٓئِكَ كَانَ عَنْهُ مَسْئُوْلًا
Aur us cheez ke peeche mat paro jiska tumhe ilm na ho. Beshak kaan, aankh aur dil, in sab ke baare mein pooch-gachh ki jayegi.
Is ayat mein Allah ta'ala insaan ko hidayat de rahe hain ke woh kisi aisi baat ya kaam mein shamil na ho jiska usay yaqeeni ilm na ho. Yeh hukm ghalat guman, tohmat, aur be-bunyad baton ko phailane se mana karta hai. Islam mein har baat ko tehqeeq ke baghair qabool karna ya aage badhana sakhti se mana hai. Allah ne farmaya ke kaan (sunne ke liye), aankh (dekhne ke liye), aur dil (sochne aur samajhne ke liye) – yeh sab azaa qiyamat ke din apni apni zimmedariyon ke baare mein sawal kiye jayenge. Yani, insaan ne in azaa ka istemal kis tarah kiya, kya usne haq ko pehchana ya batil ki pairwi ki. Is mein sachai aur tehqeeq ki ahmiyat par zor diya gaya hai aur har fard ko apni har harkat aur baat ke liye jawabdeh thehraya gaya hai.
Surah 17 : 37
وَ لَا تَمْشِ فِی الْاَرْضِ مَرَحًاۚ اِنَّكَ لَنْ تَخْرِقَ الْاَرْضَ وَ لَنْ تَبْلُغَ الْجِبَالَ طُوْلًا
Aur zameen par itra kar mat chalo. Beshak tum na zameen ko phaar sakte ho aur na paharon ki bulandi tak pahunch sakte ho.
Is ayat mein Allah ta'ala insaan ko takabbur aur ghamand se bachne ki talqeen kar rahe hain. Farmaya gaya hai ke zameen par itra kar ya akad kar mat chalo. Iski wajah yeh bayan ki gayi hai ke insaan itna kamzor hai ke woh na zameen ko cheer sakta hai aur na paharon ki bulandi tak pahunch sakta hai. Yani, uski qudrat aur taaqat mehdood hai. Jab insaan ki apni zaat itni kamzor hai, to usay kis baat par ghamand ho sakta hai? Yeh ayat insaan ko uski haqeeqat yaad dilati hai aur usay ajizi aur inkisari ikhtiyar karne ka hukm deti hai. Takabbur Allah ko sakht napasand hai aur yeh shaitan ki sifat hai. Is mein insaan ko apni haisiyat pehchanne aur tawazun ikhtiyar karne ki tarbiyat di gayi hai.
Surah 17 : 38
كُلُّ ذٰلِكَ كَانَ سَیِّئُهٗ عِنْدَ رَبِّكَ مَكْرُوْهًا
Yeh sab buri baatein tumhare Rab ke nazdeek napasandida hain.
Yeh ayat pichli ayaton mein bayan ki gayi tamam buri aadaton aur akhlaqi kamzoriyon ka khulasa hai. Jin mein shirk, walidain ki nafarmani, qatal, zina, yateem ka maal khana, ahad shikni, naap tol mein kami, aur be-ilm baat par amal karna, takabbur karna shamil hain. Allah ta'ala farmate hain ke in sab baton ka bura anjaam hai aur yeh tumhare Rab ke nazdeek sakht napasandida hain. Is ayat mein Allah ne wazeh kar diya ke yeh sirf akhlaqi qawaneen nahi hain, balkay inki khilafwarzi Allah ki narazgi ka sabab banti hai. Is se Allah ke ahkamat ki ahmiyat aur unki pabandi ki zaroorat par zor diya gaya hai, taake insaan buraiyon se bach kar Allah ki raza hasil kar sake.
Surah 17 : 39
ذٰلِكَ مِمَّاۤ اَوْحٰۤى اِلَیْكَ رَبُّكَ مِنَ الْحِكْمَةِؕ وَ لَا تَجْعَلْ مَعَ اللّٰهِ اِلٰهًا اٰخَرَ فَتُلْقٰى فِیْ جَهَنَّمَ مَلُوْمًا مَّدْحُوْرًا
Yeh un hikmat ki baton mein se hai jo tumhare Rab ne tumhari taraf wahi ki hain. Aur Allah ke saath koi doosra mabood na banao, warna tum zaleel aur dhutkare hue jahannum mein phenk diye jaoge.
Is ayat mein Allah ta'ala pichli ayaton mein bayan ki gayi hidayat ko "hikmat" (wisdom) qarar dete hain, jo usne apne Rasool (SAW) par nazil ki hai. Yeh bataya gaya hai ke yeh ahkamat sirf insani akhlaq ke liye nahi, balkay Allah ki taraf se di gayi gehre ilm aur samajh par mabni hain. Ayat ka ikhtitam shirk ki sakht tareen manaahi par hota hai. Allah ke saath kisi aur ko shareek thehrana sabse bada gunah hai. Jo shirk karta hai, usay qiyamat ke din maloom (qabil-e-mazammat) aur madhoor (dhutkara hua) kar ke jahannum mein phenk diya jayega. Yeh is baat ki taraf ishara hai ke tauheed (Allah ki wahdaniyat) Islam ki bunyad hai aur is mein kisi qism ki milawat qabil-e-qabool nahi. Is se tauheed ki ahmiyat aur shirk ke sangeen nataij wazeh hote hain.
Surah 17 : 40
اَفَاَصْفٰىكُمْ رَبُّكُمْ بِالْبَنِیْنَ وَ اتَّخَذَ مِنَ الْمَلٰٓئِكَةِ اِنَاثًاؕ اِنَّكُمْ لَتَقُوْلُوْنَ قَوْلًا عَظِیْمًا
Kya tumhare Rab ne tumhe beton ke saath khas kiya aur khud farishton ko betiyan bana liya? Beshak tum bahut badi baat kehte ho.
Is ayat mein Allah ta'ala mushrikeen ke ek batil aqeede ki tardeed kar rahe hain. Woh log betiyon ko napasand karte the aur beton ko tarjeeh dete the, lekin sath hi farishton ko Allah ki betiyan qarar dete the. Allah unse sawal karte hain ke kya tumhare Rab ne tumhe beton se nawaza aur apne liye betiyan (farishton ko) chun liya? Yeh unke do-rukhi mayar aur jahalat ko wazeh karta hai. Allah ta'ala is baat ko "qaulan azeem" (bahut badi baat) qarar dete hain, yani yeh ek nihayat sangeen aur jhoota ilzam hai jo Allah ki shan ke khilaf hai. Islam mein betiyon aur beton mein koi tafreeq nahi aur farishte Allah ki makhlooq hain, na ke uski aulad. Yeh ayat Allah ki wahdaniyat aur uski azmat ko bayan karti hai, aur har qism ke shirk aur batil aqeedon ki tardeed karti hai.
Surah 17 : 41
وَ لَقَدْ صَرَّفْنَا فِیْ هٰذَا الْقُرْاٰنِ لِیَذَّكَّرُوْا وَ مَا یَزِیْدُهُمْ اِلَّا نُفُوْرًا
Aur humne is Quran mein (baaton ko) mukhtalif tareeqon se bayan kiya hai taake woh naseehat haasil karein, lekin yeh unhein nafrat ke siwa kuch nahi badhata.
Allah Ta'ala is Ayah mein bayan farmata hai ke usne is Quran mein apni nishaniyon, ahkamaat aur waqiyat ko mukhtalif andaaz aur tareeqon se wazeh kiya hai taake log gaur karein aur naseehat haasil karein. Quran har tarah se hidayat ka zariya hai, ismein tawheed ke dalail, shirk ki tardeed, jannat ki khushkhabri aur jahannum ki dhamkiyan sab kuch tafseel se bayan kiya gaya hai.
Lekin, jin logon ke dilon par kufr aur shirk ki mohar lag chuki hai, unke liye yeh Quran hidayat ka baais nahi banta. Balkay, jab unhein Quran ki ayatein sunai jaati hain, to woh haq se aur zyada door bhagte hain aur unki nafrat mein izafa hota hai. Yeh unki badbakhti aur inkaar ki wajah se hai, na ke Quran ki kami ki wajah se. Quran to sab ke liye hidayat hai, magar sirf wohi faida uthate hain jo haq ke talabgar hon.
Surah 17 : 42
قُلْ لَّوْ كَانَ مَعَهٗۤ اٰلِهَةٌ كَمَا یَقُوْلُوْنَ اِذًا لَّابْتَغَوْا اِلٰى ذِی الْعَرْشِ سَبِیْلًا
Keh dijiye: Agar uske saath aur mabood hote jaisa ke woh kehte hain, to woh Arsh wale tak pahunchne ka raasta talaash karte.
Is Ayah mein Allah Ta'ala mushrikeen ke shirk ka radd karte hue Nabi ﷺ ko hukm deta hai ke woh unse kahein ke agar Allah ke saath aur bhi mabood hote jaisa ke woh guman karte hain, to woh Arsh ke Malik (Allah) tak pahunchne ka raasta talaash karte. Iska matlab yeh hai ke agar kayi khuda hote, to unmein ikhtilaf hota, har koi apni hukoomat qaim karna chahta aur Arsh ke Malik ki hukoomat ko khatam karne ya us tak pahunchne ki koshish karta.
Lekin, jab aisa kuch nahi hota aur poore kayenat ka nizam yaksaan aur be-aib chal raha hai, to yeh is baat ka wazeh saboot hai ke Allah hi akela aur wahid mabood hai. Koi uska shareek nahi aur na hi koi uski hukoomat mein dakhal de sakta hai. Yeh Ayah tawheed ki bunyadi daleel pesh karti hai ke kayenat ka nizam sirf ek hi zaat ke ikhtiyar mein ho sakta hai, warna fasad barpa ho jata.
Surah 17 : 43
سُبْحٰنَهٗ وَ تَعٰلٰى عَمَّا یَقُوْلُوْنَ عُلُوًّا كَبِیْرًا
Woh paak hai aur un baaton se bahut buland hai jo woh kehte hain.
Yeh Ayah pichli Ayah ki takmeel mein Allah Ta'ala ki azmat aur paaki bayan karti hai. Allah Ta'ala har us baat se paak hai jo mushrikeen uske baare mein kehte hain, maslan uske shareek thehrana, uski aulad batana ya usmein kisi qism ki kami ya aib paida karna. Woh in sab ghalat aqeedon se bahut buland aur bartar hai.
Allah ki zaat har aib, har kami aur har naqais se paak hai. Uski azmat aur bulandi itni zyada hai ke insani aqal uska idraak nahi kar sakti. Yeh Ayah is baat par zor deti hai ke Allah Ta'ala ki wahdaniyat aur uski sifaton mein koi shirk ya tabdeeli qabil-e-qubool nahi. Uski zaat aur sifatein har qism ki na-munasib nisbaton se be-daagh hain. Uska maqam itna aala hai ke koi uske barabar nahi ho sakta.
Surah 17 : 44
تُسَبِّحُ لَهُ السَّمٰوٰتُ السَّبْعُ وَ الْاَرْضُ وَ مَنْ فِیْهِنَّ وَ اِنْ مِّنْ شَیْءٍ اِلَّا یُسَبِّحُ بِحَمْدِهٖ وَ لٰكِنْ لَّا تَفْقَهُوْنَ تَسْبِیْحَهُمْ اِنَّهٗ كَانَ حَلِیْمًا غَفُوْرًا
Saat aasman aur zameen aur jo kuch un mein hai, sab uski tasbeeh karte hain. Aur koi cheez aisi nahi jo uski hamd ke saath tasbeeh na karti ho, lekin tum unki tasbeeh ko nahi samajhte. Beshak woh bada burdbar (sabr karne wala), bahut bakhshne wala hai.
Is Ayah mein Allah Ta'ala apni qudrat aur azmat ka bayan karte hue farmata hai ke saaton aasman, zameen aur unmein maujood har cheez uski tasbeeh karti hai. Har choti se choti aur badi se badi makhlooq, chahe woh be-jaan ho ya jaan-daar, apni khaas zuban mein Allah ki paaki aur hamd bayan karti hai. Yeh tasbeeh unki fitrat mein shamil hai aur woh Allah ke hukm ke tabe hain.
Lekin, insan unki tasbeeh ko samajh nahi pata kyunki uski aqal aur hosh is qabil nahi. Iske bawajood, Allah Ta'ala apni burdbari (sabr) aur maghfirat ki wajah se un logon ko foran saza nahi deta jo uski na-farmani karte hain ya uske shareek thehrate hain. Woh unhein tauba ka mauqa deta hai aur unke gunahon ko bakhshne wala hai. Yeh Allah ki sifaton ka izhar hai ke woh nihayat sabr karne wala aur bahut bakhshne wala hai, isliye woh apne bandon ko jaldi pakadta nahi.
Surah 17 : 45
وَ اِذَا قَرَاْتَ الْقُرْاٰنَ جَعَلْنَا بَیْنَكَ وَ بَیْنَ الَّذِیْنَ لَا یُؤْمِنُوْنَ بِالْاٰخِرَةِ حِجَابًا مَّسْتُوْرًا
Aur jab aap Quran padhte hain, to hum aapke aur un logon ke darmiyan jo aakhirat par imaan nahi rakhte, ek posheeda parda daal dete hain.
Is Ayah mein Allah Ta'ala Nabi Akram ﷺ ko mukhatib karte hue farmata hai ke jab aap Quran ki tilawat karte hain, to Allah Ta'ala aapke aur un logon ke darmiyan jo aakhirat par imaan nahi rakhte, ek posheeda parda daal deta hai. Is parde ka matlab yeh hai ke woh log Quran ki hidayat aur uski haqeeqat ko samajh nahi pate, na hi usse faida utha pate hain.
Yeh parda unke dilon par hota hai, jo unke kufr, inkaar aur zid ki wajah se hota hai. Woh Quran ke noor se mahroom rehte hain aur uski roshni un tak nahi pahunchti. Yeh unki apni bad-aqeedgi aur haq se munh modne ka nateeja hai. Is Ayah mein is baat ki taraf ishara hai ke Quran ki hidayat sirf un logon ke liye hai jo haq ke talabgar hon aur aakhirat par imaan rakhte hon. Jo log aakhirat ka inkaar karte hain, unke liye Quran ki tilawat bhi hidayat ka zariya nahi banti, balkay woh usse aur door ho jate hain.
Surah 17 : 46
وَ جَعَلْنَا عَلٰى قُلُوْبِهِمْ اَكِنَّةً اَنْ یَّفْقَهُوْهُ وَ فِیْۤ اٰذَانِهِمْ وَقْرًا وَ اِذَا ذَكَرْتَ رَبَّكَ فِی الْقُرْاٰنِ وَحْدَهٗ وَلَّوْا عَلٰۤى اَدْبَارِهِمْ نُفُوْرًا
Aur humne unke dilon par parde daal diye hain ke woh isko na samjhein aur unke kaanon mein bojh (daal diya hai). Aur jab aap Quran mein apne Rabb ka zikr karte hain, sirf usi ka, toh woh peeth pher kar bhaag khade hote hain.
Is Ayah mein Allah Ta'ala un mushrikeen aur kafireen ki halat bayan farma rahe hain jinke dilon par haq ko qubool na karne ki wajah se parde pad gaye hain aur unke kaanon mein bojh aa gaya hai. Iska matlab yeh hai ke unki apni zid aur inkaar ki wajah se woh Quran ki hidayat ko samajhne aur sunne ki salahiyat kho chuke hain. Jab Nabi Akram ﷺ Quran mein sirf Allah Ta'ala ki wahdaniyat aur uski azmat ka zikr karte hain, toh woh log is tawheed se nafrat karte hue peeth pher kar bhaag khade hote hain.
Yeh unki shirk parasti aur but-parasti ki wajah se hai ke unhein Allah ke ek hone ka tasawwur nagawar guzarta hai. Unki yeh halat unke apne ikhtiyar aur bad-bakhti ka nateeja hai, jiske sabab Allah ne unki samajh aur sunne ki salahiyat par mohar laga di hai.
Surah 17 : 47
نَحْنُ اَعْلَمُ بِمَا یَسْتَمِعُوْنَ بِهٖۤ اِذْ یَسْتَمِعُوْنَ اِلَیْكَ وَ اِذْ هُمْ نَجْوٰۤى اِذْ یَقُوْلُ الظّٰلِمُوْنَ اِنْ تَتَّبِعُوْنَ اِلَّا رَجُلًا مَّسْحُوْرًا
Hum khoob jaante hain jis tareeqe se woh sunte hain jab woh aapki taraf sunte hain, aur jab woh aapas mein sargoshi karte hain, jab zalim kehte hain ke tum toh bas ek jaadu kiye hue shakhs ki pairwi kar rahe ho.
Is Ayah mein Allah Ta'ala mushrikeen aur munafiqeen ki andarooni halat aur unki saazishon ko benaqab kar rahe hain. Allah farmate hain ke woh khoob jaante hain ke jab yeh log Nabi Akram ﷺ ki baatein sunte hain toh unki niyat kya hoti hai. Woh zahiran toh sunte hain lekin unke dilon mein inkaar aur mukhalifat hoti hai. Jab woh aapas mein tanhai mein sargoshi karte hain, toh zalim log kehte hain ke tum toh bas ek aise shakhs ki pairwi kar rahe ho jis par jaadu kar diya gaya hai.
Yeh unki badgumani, hasad aur haqeeqat se aankhein churane ki daleel hai. Woh Nabi ﷺ ki sachchai ko tasleem karne ke bajaye un par jaadu ka ilzam lagate the taake logon ko unse door rakhein. Allah Ta'ala unki har chupi hui baat aur saazish se waqif hain.
Surah 17 : 48
اُنْظُرْ كَیْفَ ضَرَبُوْا لَكَ الْاَمْثَالَ فَضَلُّوْا فَلَا یَسْتَطِیْعُوْنَ سَبِیْلًا
Dekho, unhone aapke liye kaisi misalein bayan keen, pas woh gumrah ho gaye aur ab woh koi raah nahi pa sakte.
Yeh Ayah pichli Ayah ka tasalsul hai, jismein Allah Ta'ala Nabi Akram ﷺ ko mukhatib karte hue farmate hain ke aap dekhein ke in mushrikeen ne aapke liye kaisi kaisi misalein bayan keen. Kabhi aapko jaadugar kaha, kabhi shayar, kabhi deewana, aur kabhi kahin. In misalon aur ilzamon ka maqsad logon ko haq se rokna aur unhein gumrah karna tha.
Lekin iska nateeja yeh hua ke woh khud hi gumrahi mein bhatak gaye aur unhein seedhi raah na mil saki. Unki yeh koshishein sirf unki apni tabahi ka sabab baneen. Jab insaan haq ko chhod kar batil ki pairwi karta hai aur haqeeqat ko jhutlane ke liye tarah tarah ke bahane banata hai, toh woh kabhi hidayat nahi pa sakta aur uske liye koi raah baqi nahi rehti.
Surah 17 : 49
وَ قَالُوْۤا ءَاِذَا كُنَّا عِظَامًا وَّ رُفَاتًا ءَاِنَّا لَمَبْعُوْثُوْنَ خَلْقًا جَدِیْدًا
Aur unhone kaha: "Kya jab hum haddiyan aur choora ho jayenge, toh kya humein naye sire se dobara paida kiya jayega?"
Is Ayah mein mushrikeen ke qayamat aur dobara uthaye jaane ke inkaar ko bayan kiya gaya hai. Woh hairat aur ta'ajjub se kehte the ke jab hum mar kar haddiyan aur choora choora ho jayenge, hamara wajood mitti mein mil jayega, toh kya uske baad humein naye sire se dobara paida kiya jayega? Unke nazdeek yeh baat aqal se bahar thi aur woh Allah Ta'ala ki qudrat ka sahih andaza nahi laga paate the.
Unka yeh sawal darasal Allah ki qudrat par shak aur uski azmat se na-waqifiyat ki daleel hai. Quran majeed mein kayi maqamaat par is shubhe ka jawab diya gaya hai ke jis Allah ne insaan ko pehli baar paida kiya, uske liye dobara paida karna hargiz mushkil nahi.
Surah 17 : 50
قُلْ كُوْنُوْا حِجَارَةً اَوْ حَدِیْدًا
Keh dijiye: "Tum pathar ban jao ya loha."
Yeh Ayah pichli Ayah mein mushrikeen ke qayamat ke inkaar ka qat'i aur do-took jawab hai. Allah Ta'ala Nabi Akram ﷺ ko hukm dete hain ke unse keh dijiye ke tum chahe pathar ban jao ya loha ban jao. Iska matlab yeh hai ke tum kitne hi sakht, mazboot ya be-jaan cheez ban jao, Allah Ta'ala phir bhi tumhein dobara zinda karne par qadir hai.
Yeh Allah Ta'ala ki be-inteha qudrat aur azmat ka izhaar hai. Pathar aur loha apni sakhti aur be-jaan hone ki wajah se dobara zindagi ke tasawwur se door hain, lekin Allah ki qudrat ke liye koi cheez namumkin nahi. Jisne in cheezon ko wajood bakhsha, woh unhein dobara bhi wajood de sakta hai. Yeh un logon ke liye ek dhamki aur waazeh elaan hai jo Allah ki qudrat ka inkaar karte hain.
Surah 17 : 51
اَوْ خَلْقًا مِّمَّا یَكْبُرُ فِیْ صُدُوْرِكُمْ فَسَیَقُوْلُوْنَ مَنْ یُّعِیْدُنَا قُلِ الَّذِیْ فَطَرَكُمْ اَوَّلَ مَرَّةٍ فَسَیُنْغِضُوْنَ اِلَیْكَ رُءُوْسَهُمْ وَ یَقُوْلُوْنَ مَتٰى هُوَ قُلْ عَسٰۤى اَنْ یَّكُوْنَ قَرِیْبًا
Ya koi aisi makhlooq jo tumhare seeno mein bohot badi (ya mushkil) lagti ho. To woh kahenge, "Hamein kaun dobara zinda karega?" Keh do, "Wahi jisne tumhe pehli baar paida kiya." To woh tumhari taraf apne sar hilayenge aur kahenge, "Kab hoga woh?" Keh do, "Mumkin hai ke woh qareeb hi ho."
Is ayat mein Allah Ta'ala un logon ke shukook-o-shubhaat ka jawab de rahe hain jo qayamat ke din dobara zinda kiye jaane ko namumkin samajhte hain. Allah farmate hain ke chahe tum patthar ya loha ban jao, ya koi aisi makhlooq jo tumhare nazdeek zindagi ke liye sabse mushkil ho, phir bhi Allah tumhe dobara zinda karne par qadir hai. Jab woh log sawal karte hain ke "Hamein kaun dobara zinda karega?" to Allah Ta'ala unhe ek seedha aur wazeh jawab dete hain: "Wahi jisne tumhe pehli baar paida kiya." Yeh is baat ki daleel hai ke jis zaat ne ibtida mein bagair kisi misaal ke insaan ko wajood bakhsha, uske liye dobara paida karna har giz mushkil nahi. Unka sar hilana aur "Kab hoga woh?" kehna unke ta'ajjub aur istehza ko zahir karta hai, lekin Allah Ta'ala jawab dete hain ke woh waqt "qareeb hi ho". Is se qayamat ki yaqeeni aur uske qareeb hone ka ishara milta hai.
Surah 17 : 52
یَوْمَ یَدْعُوْكُمْ فَتَسْتَجِیْبُوْنَ بِحَمْدِهٖ وَ تَظُنُّوْنَ اِنْ لَّبِثْتُمْ اِلَّا قَلِیْلًا۠
Jis din woh tumhe pukarega to tum uski tareef karte hue jawab doge aur tum gumaan karoge ke tum (duniya mein) bohot thoda thehre ho.
Yeh ayat pichli ayat ke silsile ko jari rakhti hai aur qayamat ke din ki ek jhalak pesh karti hai. Allah Ta'ala farmate hain ke jis din woh tumhe pukarega, to tum uski pukar par uski tareef karte hue jawab doge. Is se murad yeh hai ke us din har shakhs Allah ki qudrat aur azmat ka iqrar karega, aur uski hamd-o-sana bayan karega, chahe woh duniya mein inkar karta raha ho. Us waqt insaan ko ehsaas hoga ke usne duniya mein kitna kam waqt guzara. Woh gumaan karega ke duniya ki zindagi "bohot thodi" thi. Yeh is baat ki nishani hai ke aakhirat ke muqable mein duniya ki zindagi be-haqeeqat aur chand lamhon ki hai. Is ayat mein insaan ko duniya ki faniyat aur aakhirat ki baqa ka dars diya gaya hai, taake woh apni zindagi ka maqsad samajh sake.
Surah 17 : 53
وَ قُلْ لِّعِبَادِیْ یَقُوْلُوا الَّتِیْ هِیَ اَحْسَنُ اِنَّ الشَّیْطٰنَ یَنْزَغُ بَیْنَهُمْ اِنَّ الشَّیْطٰنَ كَانَ لِلْاِنْسَانِ عَدُوًّا مُّبِیْنًا
Aur mere bandon se keh do ke woh aisi baat kahein jo behtareen ho. Beshak Shaitan unke darmiyan fasad dalwata hai. Beshak Shaitan insaan ka khula dushman hai.
Is ayat mein Allah Ta'ala apne bandon ko behtareen guftagu ikhtiyar karne ka hukm de rahe hain. Iska matlab hai ke musalmanon ko aapas mein baat cheet karte waqt narmi, adab aur hikmat se kaam lena chahiye. Aisi baat karni chahiye jo sulah aur muhabbat ka sabab bane, na ke ikhtilaf aur fasad ka. Allah Ta'ala ne iski wajah bhi bayan farmai hai: "Beshak Shaitan unke darmiyan fasad dalwata hai." Shaitan ka maqsad hi insaanon ke darmiyan dushmani aur bugz paida karna hai, aur woh iske liye zuban ka galat istemal karta hai. Jab log sakht aur bad-akhlaqi se baat karte hain, to Shaitan ko unke darmiyan nafrat phailane ka mauqa mil jata hai. Isliye, Allah ne wazeh kar diya ke "Beshak Shaitan insaan ka khula dushman hai." Is ayat mein musalmanon ko zuban ke sahih istemal aur Shaitan ki saazishon se bachne ki talqeen ki gai hai.
Surah 17 : 54
رَبُّكُمْ اَعْلَمُ بِكُمْ اِنْ یَّشَاْ یَرْحَمْكُمْ اَوْ اِنْ یَّشَاْ یُعَذِّبْكُمْ وَ مَاۤ اَرْسَلْنٰكَ عَلَیْهِمْ وَكِیْلًا
Tumhara Rabb tumhe khoob jaanta hai. Agar woh chahe to tum par reham karega, aur agar woh chahe to tumhe azaab dega. Aur humne aapko un par nigehbaan bana kar nahi bheja.
Is ayat mein Allah Ta'ala apni be-misaal qudrat aur ilm ka zikr farma rahe hain. Farmaya ke "Tumhara Rabb tumhe khoob jaanta hai." Woh tumhari har haalat, har amal aur har niyyat se waqif hai. Usi ke ikhtiyar mein hai ke woh kis par reham kare aur kise azaab de. "Agar woh chahe to tum par reham karega, aur agar woh chahe to tumhe azaab dega." Yeh Allah ki mutlaq ul-inaniyat aur uski marzi ka izhar hai. Kisi ko yeh haq nahi ke woh Allah ke faislon par aitraz kare ya unhe badalne ki koshish kare. Is ayat mein Nabi Akram (PBUH) ke farz ko bhi wazeh kiya gaya hai. Aap (PBUH) ko logon par "nigehbaan" ya zimmedar bana kar nahi bheja gaya. Aap ka kaam sirf Allah ka paigham pahunchana hai, hidayat dena Allah ka kaam hai. Insaan ko ikhtiyar diya gaya hai, aur uske aamal ka hisab Allah lega.
Surah 17 : 55
وَ رَبُّكَ اَعْلَمُ بِمَنْ فِی السَّمٰوٰتِ وَ الْاَرْضِ وَ لَقَدْ فَضَّلْنَا بَعْضَ النَّبِیّٖنَ عَلٰى بَعْضٍ وَّ اٰتَیْنَا دَاوٗدَ زَبُوْرًا
Aur tumhara Rabb un sab ko khoob jaanta hai jo aasmanon aur zameen mein hain. Aur beshak humne baaz nabiyon ko baaz par fazeelat di aur humne Dawood (علیہ السلام) ko Zaboor ata ki.
Is ayat mein Allah Ta'ala apne wasee ilm ka izhar farma rahe hain ke "Tumhara Rabb un sab ko khoob jaanta hai jo aasmanon aur zameen mein hain." Koi bhi cheez, choti ho ya badi, uske ilm se bahar nahi. Iske baad Allah Ta'ala nabiyon ki fazeelat ka zikr karte hain. Farmaya ke "Humne baaz nabiyon ko baaz par fazeelat di." Iska matlab hai ke Allah ne apne hikmat-e-kamila ke tehat kuch nabiyon ko doosron par martabe aur darje mein bulandi ata ki. Har nabi apni jagah muazzaz aur mukarram hai, lekin unke darjaat mein farq hai. Iski ek misaal Prophet Dawud (علیہ السلام) ka zikr hai, jinhe Allah ne "Zaboor ata ki." Zaboor ek muqaddas kitab thi jo Allah ne Dawud (علیہ السلام) par nazil ki. Yeh ayat is baat ki daleel hai ke Allah Ta'ala hi har cheez ka ilm rakhte hain aur wohi jise chahte hain fazeelat bakhshte hain.
Surah 17 : 56
قُلِ ادْعُوا الَّذِیْنَ زَعَمْتُمْ مِّنْ دُوْنِهٖ فَلَا یَمْلِكُوْنَ كَشْفَ الضُّرِّ عَنْكُمْ وَ لَا تَحْوِیْلًا
Keh dijiye: Pukaro unhe jinhe tum Allah ke siwa (khuda) samajhte ho, woh na tum se takleef door karne ka ikhtiyar rakhte hain aur na usay badalne ka.
Is ayat mein Allah Ta'ala mushrikon ko challenge kar raha hai ke woh jin hastiyon ko Allah ke siwa pukarte hain, unhe pukaren aur dekhen ke kya woh unki takleef door kar sakte hain ya usay badal sakte hain? Allah Ta'ala wazeh farma raha hai ke unke ma'boodan-e-batil mein koi qudrat nahi ke woh kisi ko faida ya nuqsan pahuncha saken. Woh na kisi museebat ko hata sakte hain aur na uski shakal badal sakte hain. Is se tauheed ki bunyadi taleem milti hai ke sirf Allah hi har cheez par qadir hai aur wahi mushkil kusha hai. Uske siwa koi bhi is qabil nahi ke usay pukara jaye ya us se madad talab ki jaye. Mushrikon ka yeh aqeeda ke unke ma'bood unke aur Allah ke darmiyan waseela hain, ghalat hai kyunki woh khud kisi cheez ke malik nahi.
Surah 17 : 57
اُولٰٓئِكَ الَّذِیْنَ یَدْعُوْنَ یَبْتَغُوْنَ اِلٰى رَبِّهِمُ الْوَسِیْلَةَ اَیُّهُمْ اَقْرَبُ وَ یَرْجُوْنَ رَحْمَتَهٗ وَ یَخَافُوْنَ عَذَابَهٗ١ؕ اِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُوْرًا
Woh jinhe yeh log pukarte hain, woh khud apne Rab ki taraf waseela talash karte hain ke un mein se kaun zyada qareeb hai, aur uski rehmat ki umeed rakhte hain aur uske azab se darte hain. Beshak aapke Rab ka azab darrne ke qabil hai.
Is ayat mein un hastiyon ka zikr hai jinhe mushrik Allah ke siwa pukarte hain, jaise farishte, ambiya, aur saleheen. Allah Ta'ala farmata hai ke yeh maqbool bande khud apne Rab ki taraf qurbat aur waseela talash karte hain. Woh Allah ki rehmat ki umeed rakhte hain aur uske azab se darte hain. Is se wazeh hota hai ke agar woh hastiyan jinhe log pukarte hain, khud Allah ki ibadat karti hain aur us se darte hain, to phir unhe Allah ke siwa pukarna kaise jaiz ho sakta hai? Yeh ayat shirk ki buniyad ko hila deti hai aur batati hai ke har makhlooq, chahe kitni hi muqaddas kyun na ho, Allah ki mohtaj hai aur uski ibadat karti hai. Is liye, ibadat aur dua sirf Allah ke liye khaas honi chahiye. Allah ka azab itna shadeed hai ke har aqalmand ko us se darna chahiye.
Surah 17 : 58
وَ اِنْ مِّنْ قَرْیَةٍ اِلَّا نَحْنُ مُهْلِكُوْهَا قَبْلَ یَوْمِ الْقِیٰمَةِ اَوْ مُعَذِّبُوْهَا عَذَابًا شَدِیْدًا١ؕ كَانَ ذٰلِكَ فِی الْكِتٰبِ مَسْطُوْرًا
Aur koi basti aisi nahi jise hum qiyamat ke din se pehle halak na kar dein ya usay sakht azab na dein. Yeh kitab (Loh-e-Mahfooz) mein likha hua hai.
Yeh ayat Allah Ta'ala ki qudrat aur uske faislon ko bayan karti hai. Allah farmata hai ke qayamat se pehle har basti ko ya to halak kar diya jayega ya usay sakht azab diya jayega. Is se murad woh bastiyan hain jinke log kufr aur sirkashi mein had se guzar jate hain. Allah Ta'ala ne mukhtalif qaumon ko unke gunahon ki wajah se tabah kiya, jaisa ke qaum-e-Nooh, Aad, Samood, aur Loot. Yeh Allah ka qanoon hai jo usne apni kitab (Loh-e-Mahfooz) mein likh diya hai. Is ayat mein logon ke liye ek tanbeeh hai ke woh Allah ke azab se daren aur uski nafarmani se bachen. Jo qaumein Allah ke ahkamat se ro gardani karti hain, unka anjaam tabahi aur azab hota hai, jaisa ke tareekh mein kayi misalen maujood hain. Yeh Allah ke insaf aur uski hikmat ka takaza hai.
Surah 17 : 59
وَ مَا مَنَعَنَاۤ اَنْ نُّرْسِلَ بِالْاٰیٰتِ اِلَّاۤ اَنْ كَذَّبَ بِهَا الْاَوَّلُوْنَ١ؕ وَ اٰتَیْنَا ثَمُوْدَ النَّاقَةَ مُبْصِرَةً فَظَلَمُوْا بِهَا١ؕ وَ مَا نُرْسِلُ بِالْاٰیٰتِ اِلَّا تَخْوِیْفًا
Aur humein nishaniyan (maujizat) bhejne se kisi cheez ne nahi roka magar is baat ne ke pehle logon ne unhe jhutlaya tha. Aur humne Samood ko roshan o wazeh oontni di thi, phir unhone us par zulm kiya. Aur hum nishaniyan sirf darane ke liye bhejte hain.
Is ayat mein Allah Ta'ala un logon ke sawal ka jawab de raha hai jo Nabi ﷺ se maujizat ka mutalaba karte the. Allah farmata hai ke maujizat na bhejne ki wajah yeh hai ke pehle logon ne unhe jhutlaya tha. Jab unhone maujizat dekhne ke bawajood inkar kiya, to unhe halak kar diya gaya. Agar ab bhi maujizat bheje jate aur log inkar karte, to unka bhi wahi anjaam hota. Allah Ta'ala ne qaum-e-Samood ki misal di, jinhe ek roshan o wazeh oontni di gayi thi jo ek maujiza thi, lekin unhone us par zulm kiya aur usay qatal kar diya, jiske natije mein unhe sakht azab se dochar hona pada. Is se wazeh hota hai ke Allah nishaniyan sirf darane ke liye bhejta hai, taake log ibrat hasil karen aur iman layen. Lekin jab woh inkar karte hain, to un par azab nazil hota hai. Is liye, maujizat ka mutalaba karne ke bajaye, Quran ki ayaton par ghaur karna chahiye jo khud ek azim maujiza hain.
Surah 17 : 60
وَ اِذْ قُلْنَا لَكَ اِنَّ رَبَّكَ اَحَاطَ بِالنَّاسِ١ؕ وَ مَا جَعَلْنَا الرُّءْیَا الَّتِیْۤ اَرَیْنٰكَ اِلَّا فِتْنَةً لِّلنَّاسِ وَ الشَّجَرَةَ الْمَلْعُوْنَةَ فِی الْقُرْاٰنِ١ؕ وَ نُخَوِّفُهُمْ١ۙ فَمَا یَزِیْدُهُمْ اِلَّا طُغْیَانًا كَبِیْرًا۠ ۧ ۧ
Aur jab humne aapse farmaya tha ke beshak aapke Rab ne logon ko gher rakha hai. Aur jo khwab humne aapko dikhaya, usay logon ke liye sirf ek aazmaish banaya, aur us darakht (Zaqqum) ko bhi jis par Quran mein laanat ki gayi hai. Aur hum unhe darate hain, magar unhe is se badi sirkashi ke siwa kuch nahi badhta.
Is ayat mein Allah Ta'ala Nabi ﷺ ko tasalli de raha hai ke aapka Rab logon ko gher rakha hai, yaani unki har harkat aur saazish Allah ke ilm aur qudrat mein hai. Koi bhi Allah ki pakad se bach nahi sakta. Phir, do aazmaishon ka zikr hai: pehla, woh khwab jo Nabi ﷺ ko dikhaya gaya. Is se murad aksar mufassireen ne Shab-e-Meraj ka waqia liya hai, jise baaz logon ne jhutlaya aur fitne ka shikar hue. Doosra, darakht-e-Zaqqum, jo dozakh mein ugne wala ek talkh aur zehreela darakht hai. Iska zikr bhi logon ke liye aazmaish bana, kyunki baaz ne iska mazaq udaya. Allah Ta'ala in cheezon se logon ko darata hai, taake woh iman layen, lekin kafiron ko is se sirf badi sirkashi aur inkar mein izafa hota hai. Yeh unki badbakhti ki alamat hai ke woh haqiqaton ko dekh kar bhi inkar karte hain.
Surah 17 : 61
وَ اِذْ قُلْنَا لِلْمَلٰٓئِكَةِ اسْجُدُوْا لِاٰدَمَ فَسَجَدُوْۤا اِلَّاۤ اِبْلِیْسَؕ قَالَ ءَاَسْجُدُ لِمَنْ خَلَقْتَ طِیْنًاۚ
Aur jab humne farishton se kaha ke Adam ko sajda karo, to sab ne sajda kiya siwaye Iblees ke. Usne kaha, "Kya main usko sajda karun jise tune mitti se banaya hai?"
Is ayat mein Allah Ta'ala us waqiye ka zikr farma rahe hain jab usne farishton ko Adam (A.S.) ko sajda karne ka hukm diya. Yeh sajda ta'zeemi tha, ibadati nahi, aur Adam (A.S.) ki fazilat aur Allah ki qudrat ka izhar tha.
Tamam farishton ne Allah ke hukm ki itaat ki aur sajda kiya, siwaye Iblees ke. Iblees ne takabbur aur hasad ki wajah se inkar kiya. Usne Allah ke hukm par aitaraz karte hue kaha, "Main usko sajda kaise karun jise tune mitti se banaya hai?" Jabke Iblees khud aag se paida kiya gaya tha. Uska yeh jawab uski jahalat aur Allah ke hukm ki nafarmani ko zahir karta hai. Usne apni zaat ko Adam (A.S.) se afzal samjha, jo uski gumrahi ki bunyad bani.
Surah 17 : 62
قَالَ اَرَءَیْتَكَ هٰذَا الَّذِیْ كَرَّمْتَ عَلَیَّ لَئِنْ اَخَّرْتَنِ اِلٰى یَوْمِ الْقِیٰمَةِ لَاَحْتَنِكَنَّ ذُرِّیَّتَهٗۤ اِلَّا قَلِیْلًا
Iblees ne kaha, "Kya aapne dekha, ye wohi hai jise aapne mujh par fazilat di? Agar aapne mujhe Qayamat tak mohlat di, to main iski aulaad ko siwaye thode ke, sab ko apni giraft mein le lunga."
Jab Iblees ne sajda karne se inkar kiya aur Allah ke hukm ki nafarmani ki, to usne apni takabbur aur hasad ka izhar karte hue Allah se kaha, "Kya aapne dekha, yeh wohi hai jise aapne mujh par fazilat di?" Is jumle mein Iblees ki shiddat-e-hasad aur Allah ke faisle par aitaraz numaya hai.
Phir usne Allah se Qayamat tak mohlat talab ki aur dhamki di ke agar use mohlat mili to woh Adam (A.S.) ki aulaad ko, yani insano ko, gumrah karne ki puri koshish karega. Usne kaha, "Main unki aulaad ko siwaye thode ke, sab ko apni giraft mein le lunga." Isse zahir hota hai ke Iblees ne insaniyat ko gumrah karne ka azm kar liya tha, lekin usne yeh bhi tasleem kiya ke Allah ke kuch mukhlis bande uski giraft se mehfooz rahenge. Yeh ayat Shaitan ki dushmani aur uske mansoobon ko wazeh karti hai.
Surah 17 : 63
قَالَ اذْهَبْ فَمَنْ تَبِعَكَ مِنْهُمْ فَاِنَّ جَهَنَّمَ جَزَآؤُكُمْ جَزَاءً مَّوْفُوْرًا
Allah ne farmaya, "Jaa! Phir un mein se jo koi teri pairwi karega, to beshak Jahannum hi tum sab ki bharpoor jaza hogi."
Is ayat mein Allah Ta'ala ne Iblees ko uske inkar aur takabbur ke baad uski saza ka elaan kiya. Allah ne farmaya, "Jaa!" Yeh hukm Iblees ko dunya mein mohlat dene ka tha, lekin iske sath hi uske anjaam ka bhi elaan kar diya gaya.
Allah ne wazeh farmaya ke jo koi bhi insano mein se Iblees ki pairwi karega aur uske behkawe mein aayega, to Jahannum hi un sab ki bharpoor jaza hogi. "Jazaa'an Mawfoora" ka matlab hai aisi jaza jo mukammal aur bharpoor ho, yani usmein koi kami nahi hogi aur woh unke aamal ke mutabiq hogi. Yeh ayat insano ke liye ek sakht tanbeeh hai ke woh Shaitan ke waswason aur uski pairwi se bach kar Allah ke raste par qaim rahen, kyunki Shaitan ki pairwi ka anjaam sirf aur sirf Jahannum hai.
Surah 17 : 64
وَ اسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُمْ بِصَوْتِكَ وَ اَجْلِبْ عَلَیْهِمْ بِخَیْلِكَ وَ رَجِلِكَ وَ شَارِكْهُمْ فِی الْاَمْوَالِ وَ الْاَوْلَادِ وَعِدْهُمْؕ وَ مَا یَعِدُهُمُ الشَّیْطٰنُ اِلَّا غُرُوْرًا
Aur tu un mein se jise behka sake, apni awaaz se behka, aur un par apne sawar aur piyade chada la, aur unke maalon aur aulaad mein shareek ho ja, aur unse waade kar. Aur Shaitan unse sirf dhoke ke waade karta hai.
Is ayat mein Allah Ta'ala ne Iblees ko insano ko gumrah karne ke liye mukhtalif tareeqon ki ijazat di, jo darasal insano ke liye ek imtehan hai. Allah ne farmaya ke Iblees apni awaaz se jise chahe behka le. "Apni awaaz se behka" se murad har woh cheez hai jo gunah ki taraf bulati hai, jaise gaana-bajana, jhoot, ghibat, aur har woh baat jo Allah ki nafarmani ki taraf raghib kare.
Phir Allah ne farmaya ke Iblees apne sawar aur piyade chada la. Isse murad Shaitan ke chele aur uske madadgar hain jo insano ko gumrah karne mein uski madad karte hain. Mazeed, Shaitan insano ke maalon aur aulaad mein bhi shareek hota hai. Maalon mein shirkat se murad haram kamai, sood, aur galat tareeqon se maal jama karna hai. Aulaad mein shirkat se murad woh aulaad hai jo haram tareeqon se paida ho, ya jin ki tarbiyat deen se ghafil ho, ya jin ke naam Shirk-o-Bid'at par rakhe jaen. Aakhir mein, Shaitan insano se jhoote waade karta hai, sirf dhoka deta hai, jiska koi anjaam nahi hota.
Surah 17 : 65
اِنَّ عِبَادِیْ لَیْسَ لَكَ عَلَیْهِمْ سُلْطٰنٌؕ وَ كَفٰى بِرَبِّكَ وَكِیْلًا
Beshak mere (mukhlis) bandon par tera koi ikhtiyar nahi. Aur tera Rab kaafi hai kaar-saz ke taur par.
Pichli ayat mein Shaitan ke insano ko behkane ke tareeqon ka zikr karne ke baad, is ayat mein Allah Ta'ala ne wazeh farmaya ke Shaitan ke waswase aur uski koshishen Allah ke mukhlis bandon par be-asar hain. Allah ne farmaya, "Beshak mere (mukhlis) bandon par tera koi ikhtiyar nahi." Yeh woh bande hain jo Allah par mukammal bharosa rakhte hain, uski itaat karte hain, aur uski hifazat mein aate hain.
Aise bandon ko Shaitan gumrah nahi kar sakta, kyunki unka dil Allah ki yaad aur uski muhabbat se roshan hota hai. Woh Shaitan ke dhokon ko pehchan lete hain aur uske jaal mein nahi phanste. Aakhir mein Allah ne farmaya, "Aur tera Rab kaafi hai kaar-saz ke taur par." Yani Allah Ta'ala hi apne bandon ka nigehban, madadgar aur unke tamam mamlaat ka zimmedar hai. Jo Allah par tawakkal karta hai, Allah uske liye kaafi ho jata hai aur use Shaitan ke shar se mehfooz rakhta hai.
Surah 17 : 66
رَبُّكُمُ الَّذِیْ یُزْجِیْ لَكُمُ الْفُلْكَ فِی الْبَحْرِ لِتَبْتَغُوْا مِنْ فَضْلِهٖؕ اِنَّهٗ كَانَ بِكُمْ رَحِیْمًا
Tumhara Rabb wohi hai jo tumhare liye kashtiyon ko samandar mein chalata hai taake tum uske fazal ko talash karo. Beshak woh tum par bahut meherban hai.
Is ayat mein Allah Ta'ala apni qudrat aur rehmat ka zikr farma rahe hain. Wohi zaat hai jo insaan ke liye kashtiyon ko samandar mein chalati hai taake log tijarat aur rozi ki talash mein safar kar saken. Yeh sab Allah ka fazal hai jo usne apni makhlooq par kiya hai.
Allah Ta'ala ka yeh nizam insaan ko uski ne'maton par ghaur karne ki dawat deta hai. Samandar mein kashtiyon ka chalna, hawaon ka unhein dhakelna, aur insaan ka unke zariye safar karna, yeh sab Allah ki be-inteha meherbani aur uski qudrat ki nishaniyan hain. Beshak, Allah apne bandon par bahut meherban hai aur unhein har tarah ki sahooliyat faraham karta hai taake woh apni zindagi guzar saken aur uske diye hue rizq ko talash kar saken.
Surah 17 : 67
وَ اِذَا مَسَّكُمُ الضُّرُّ فِی الْبَحْرِ ضَلَّ مَنْ تَدْعُوْنَ اِلَّاۤ اِیَّاهُۚ فَلَمَّا نَجّٰىكُمْ اِلَى الْبَرِّ اَعْرَضْتُمْؕ وَ كَانَ الْاِنْسَانُ كَفُوْرًا
Aur jab tumhe samandar mein koi takleef pahunchti hai, to jin jin ko tum pukarte ho woh sab ghaib ho jaate hain siwaaye us (Allah) ke. Phir jab woh tumhe khushki ki taraf bacha leta hai, to tum munh pher lete ho. Aur insaan bada na-shukra hai.
Yeh ayat insaan ki fitrat ka bayan karti hai. Jab insaan samandar mein kisi shadeed musibat (maslan toofan ya kashti ka doobna) mein phans jata hai, to us waqt uske saare jhoote mabood aur sahare bhool jaate hain. Us waqt woh sirf aur sirf Allah Ta'ala ko pukarta hai aur us se madad talab karta hai, kyunke woh jaanta hai ke is mushkil ghadi mein sirf Allah hi use bacha sakta hai.
Lekin jab Allah Ta'ala uski dua qabool kar leta hai aur use khushki par mehfooz pahuncha deta hai, to woh phir se nashukri aur kufr ki taraf laut jata hai. Woh Allah ki is ne'mat ko bhool jata hai aur uske saath shirk karne lagta hai. Isliye Allah ne farmaya ke insaan bada na-shukra hai, jo musibat mein Allah ko yaad karta hai aur khushhali mein us se ghafil ho jata hai.
Surah 17 : 68
اَفَاَمِنْتُمْ اَنْ یَّخْسِفَ بِكُمْ جَانِبَ الْبَرِّ اَوْ یُرْسِلَ عَلَیْكُمْ حَاصِبًا ثُمَّ لَا تَجِدُوْا لَكُمْ وَكِیْلًاۙ
Kya tum is baat se bekhauf ho gaye ho ke woh tumhe khushki ke kisi kinare mein dhansa de, ya tum par pattharon ka toofan bhej de, phir tum apne liye koi nigehban na pa sako?
Pichli ayat mein samandar ke azab ka zikr tha, ab Allah Ta'ala insaan ko khushki par bhi apni qudrat aur azab se darata hai. Kya insaan is baat se bekhauf ho gaya hai ke Allah use zameen mein dhansa de (jaisa ke qaum-e-Loot aur Qaroon ke saath hua) ya us par pattharon ka toofan bhej de?
Yeh ayat is haqeeqat ko wazeh karti hai ke Allah ki qudrat sirf samandar tak mehdood nahi, balki woh har jagah aur har cheez par haawi hai. Jab Allah ka azab aata hai, to insaan ke paas koi bachane wala ya madadgar nahi hota. Zameen ka dhans jana ya pattharon ki barish Allah ke ikhtiyar mein hai, aur woh jab chahe apni makhlooq par azab nazil kar sakta hai. Isliye insaan ko har haal mein Allah se darna chahiye aur uski qudrat ko pehchanna chahiye.
Surah 17 : 69
اَمْ اَمِنْتُمْ اَنْ یُّعِیْدَكُمْ فِیْهِ تَارَةً اُخْرٰى فَیُرْسِلَ عَلَیْكُمْ قَاصِفًا مِّنَ الرِّیْحِ فَیُغْرِقَكُمْ بِمَا كَفَرْتُمْ١ۙ ثُمَّ لَا تَجِدُوْا لَكُمْ عَلَیْنَا بِهٖ تَبِیْعًا
Ya kya tum is baat se bekhauf ho gaye ho ke woh tumhe dobara samandar mein lautaye, phir tum par tez hawa ka toofan bhej de aur tumhein tumhare kufr ki wajah se ghark kar de, phir tum hamare khilaf koi madadgar na pa sako?
Is ayat mein Allah Ta'ala insaan ko dobara samandar mein azab ki dhamki de rahe hain. Kya tum is baat se bekhauf ho gaye ho ke Allah tumhe phir se samandar mein bhej de aur tum par tez hawa ka toofan (qasifan minar rih) bhej kar tumhein tumhare kufr aur nashukri ki wajah se ghark kar de?
Jab Allah ka azab aata hai, to koi bhi uske khilaf madadgar ya badla lene wala nahi hota. Yeh ayat insaan ko uski nashukri aur kufr ke anjaam se aagah karti hai. Allah Ta'ala ne insaan ko musibat se bachaya, lekin jab woh phir se kufr aur shirk mein mubtala ho gaya, to Allah us par dobara azab nazil karne par qadir hai. Isliye insaan ko chahiye ke woh Allah ki ne'maton ka shukr ada kare aur uski itaat ikhtiyar kare taake aise azab se mehfooz rahe.
Surah 17 : 70
وَ لَقَدْ كَرَّمْنَا بَنِیْۤ اٰدَمَ وَ حَمَلْنٰهُمْ فِی الْبَرِّ وَ الْبَحْرِ وَ رَزَقْنٰهُمْ مِّنَ الطَّیِّبٰتِ وَ فَضَّلْنٰهُمْ عَلٰى كَثِیْرٍ مِّمَّنْ خَلَقْنَا تَفْضِیْلًا۠
Aur beshak humne bani Adam ko izzat bakhshi, aur unhein khushki aur samandar mein sawari di, aur unhein pakeeza cheezon se rizq diya, aur unhein apni bahut si makhlooqat par fazilat bakhshi.
Is ayat mein Allah Ta'ala ne insaan (bani Adam) ko di gayi azeem izzat aur fazilat ka bayan farmaya hai. Allah ne insaan ko ashraf-ul-makhlooqat banaya hai. Usne insaan ko khushki aur samandar mein safar karne ke liye mukhtalif wasail (jaise kashtiyan, janwar, aur baad mein gaadiyan) ata kiye, taake woh apni zarooriyat poori kar saken aur Allah ke fazal ko talash kar saken.
Mazeed bar'aan, Allah ne insaan ko pakeeza aur halal rizq ata kiya, jo uski sehat aur zindagi ke liye zaroori hai. Aur sab se ahem yeh ke Allah ne insaan ko apni bahut si makhlooqat par fazilat bakhshi hai, usey ilm, aqal, aur ikhtiyar dekar. Is takreem aur fazilat ka taqaza hai ke insaan Allah ka shukr ada kare, uski itaat kare, aur uski di hui salahiyaton ko sahih maqasid ke liye istemal kare.
Surah 17 : 71
یَوْمَ نَدْعُوْا كُلَّ اُنَاسٍۭ بِاِمَامِهِمْ فَمَنْ اُوْتِیَ كِتٰبَهٗ بِیَمِیْنِهٖ فَاُولٰٓئِكَ یَقْرَءُوْنَ كِتٰبَهُمْ وَ لَا یُظْلَمُوْنَ فَتِیْلًا
Jis din hum har giroh ko uske imam ke saath bulayenge. Phir jise uska aamal nama uske daen haath mein diya gaya, to woh log apna aamal nama padhenge aur un par dhage ke barabar bhi zulm nahi kiya jayega.
Is Ayah mein Allah Ta'ala qayamat ke din ka manzar bayan farma rahe hain. Us din har ummat ko uske paishwa ya rehnuma ke saath bulaya jayega. Imam se murad ya to unka Nabi hoga jiski unhone pairwi ki, ya unka deeni rehnuma, ya unki kitab jis par woh amal karte the, ya unke aamal jin par woh qayam the. Yeh pukarne ka tareeqa unki pehchan aur unke anjam ka sabab hoga.
Phir jin logon ko unka aamal nama unke daen haath mein diya jayega, woh khush qismat honge. Yeh unki kamyabi aur jannat mein dakhile ki alamat hogi. Woh apna aamal nama khushi se padhenge aur un par zara barabar bhi zulm nahi kiya jayega, yani unke nek aamal mein koi kami nahi ki jayegi aur na hi un par koi aisa bojh dala jayega jo unhone nahi kiya. Yeh Allah ke adl-o-insaf ka behtareen muzahira hoga.
Surah 17 : 72
وَ مَنْ كَانَ فِیْ هٰذِهٖۤ اَعْمٰى فَهُوَ فِی الْآخِرَةِ اَعْمٰى وَ اَضَلُّ سَبِیْلًا
Aur jo is (duniya) mein andha raha, woh aakhirat mein bhi andha hoga aur raah se bhatka hua hoga.
Is Ayah mein andhepan se murad sirf aankhon ka andhapan nahi, balki haqeeqat ko dekhne aur samajhne se inkar hai. Jo shakhs duniya ki zindagi mein Allah ki nishaniyon, uske ahkamat aur uske Rasool ki taleemat se aankhen band kar leta hai, aur haq ko qubool karne se ghafil rehta hai, usne apni baseerat ko andha kar liya.
Aakhirat mein bhi woh isi andhepan ka shikar hoga. Yani use hidayat ki koi raah nazar nahi aayegi, woh jannat ka rasta nahi pa sakega aur jahannum ki taraf dhakel diya jayega. Woh duniya mein bhi gumrah tha aur aakhirat mein bhi sab se zyada bhatka hua hoga. Yeh un logon ke liye sakht tanbeeh hai jo duniya ki chand roza zindagi mein haq se munh mod lete hain aur apni aakhirat ko tabah kar dete hain.
Surah 17 : 73
وَ اِنْ كَادُوْا لَیَفْتِنُوْنَكَ عَنِ الَّذِیْۤ اَوْحَیْنَاۤ اِلَیْكَ لِتَفْتَرِیَ عَلَیْنَا غَیْرَهٗ وَ اِذًا لَّاتَّخَذُوْكَ خَلِیْلًا
Aur qareeb tha ke woh aapko us cheez se behka dete jo humne aapki taraf wahi ki hai, taake aap hum par uske siwa koi aur baat ghadh lete, aur tab woh aapko apna dost bana lete.
Yeh Ayah Nabi Kareem ﷺ ko mukhatib karti hai aur un mushrikeen-e-Makkah ki saazishon ko benaqab karti hai jo Aap ﷺ ko deen-e-Haq se hatane ki koshish mein the. Woh chahte the ke Aap ﷺ Allah ki wahi ke khilaf koi baat ghadh kar unke but parasti ya unki riwajon ko tasleem kar lein, taake unke aur Aap ﷺ ke darmiyan sulah ho jaye.
Agar Nabi ﷺ (maaz Allah) unki baat maan lete aur Allah par jhoot ghadh lete, to woh Aap ﷺ ko apna gehra dost bana lete. Lekin Allah Ta'ala ne apne Nabi ko is fitne se mehfooz rakha aur unhe sabit qadam rakha. Is mein ummat ke liye bhi sabaq hai ke haq par qayam rehna aur batil se kisi qism ka samjhota na karna kitna zaroori hai, khwah kitna hi dabao kyun na ho.
Surah 17 : 74
وَ لَوْ لَاۤ اَنْ ثَبَّتْنٰكَ لَقَدْ كِدْتَّ تَرْكَنُ اِلَیْهِمْ شَیْئًا قَلِیْلًا
Aur agar hum aapko sabit qadam na rakhte, to qareeb tha ke aap unki taraf thoda sa jhuk jate.
Pichli Ayah ke tasalsul mein, yeh Ayah Allah Ta'ala ki taraf se Nabi Kareem ﷺ par uske khas fazl aur hifazat ko bayan karti hai. Mushrikeen ki taraf se itna shadeed dabao aur targhibat thi ke agar Allah ki madad aur sabit qadmi na hoti, to insani fitrat ke mutabiq Aap ﷺ bhi unki taraf thoda sa mayel ho sakte the. Lekin Allah ne Aap ﷺ ko har qism ke fitne se mehfooz rakha aur Aap ﷺ ko deen-e-Haq par mustahkam rakha.
Is se maloom hota hai ke Allah ke Nabi bhi Allah ki madad ke mohtaj hote hain aur Allah hi unhe har burai aur gumrahi se bachata hai. Yeh ummat ke liye bhi ek ahem dars hai ke hamesha Allah se sabit qadmi ki dua karni chahiye aur uski madad par bharosa rakhna chahiye, kyunki insani quwwat aur irada kamzor ho sakta hai.
Surah 17 : 75
اِذًا لَّاَذَقْنٰكَ ضِعْفَ الْحَیٰوةِ وَ ضِعْفَ الْمَمَاتِ ثُمَّ لَا تَجِدُ لَكَ عَلَیْنَا نَصِیْرًا
Agar aisa hota to hum aapko zindagi mein bhi dohra azaab chakhate aur maut ke baad bhi dohra azaab, phir aap hamare muqable mein koi madadgar na pate.
Yeh Ayah pichli do ayaton ka natija hai, jismein Allah Ta'ala ne Nabi ﷺ ko mushrikeen ke dabao mein aane ki صورت mein sakht tanbeeh farmayi hai. Agar Nabi ﷺ (maaz Allah) unki taraf thoda sa bhi jhuk jate, to unhe duniya aur aakhirat dono mein dohra azaab diya jata. Duniya mein bhi sakht mushkilat aur aakhirat mein bhi shadeed saza ka samna karna padta.
Iska matlab yeh hai ke jo shakhs jitna bada martaba rakhta hai, uski zimmedari bhi utni hi zyada hoti hai, aur agar woh ghalti kare to uski saza bhi usi tanasub se zyada hoti hai. Yeh Ayah Nabi ﷺ ki azmat aur unki zimmedari ki shiddat ko bhi ujagar karti hai. Aur yeh bhi batati hai ke Allah ke muqable mein koi madadgar nahi ho sakta, agar Allah kisi ko saza dena chahe. Is mein ummat ke liye bhi sabaq hai ke deen ke mamle mein koi samjhota nahi karna chahiye, kyunki Allah ki pakad se koi nahi bach sakta.
Surah 17 : 76
وَ اِنْ كَادُوْا لَیَسْتَفِزُّوْنَكَ مِنَ الْاَرْضِ لِیُخْرِجُوْكَ مِنْهَا وَ اِذًا لَّا یَلْبَثُوْنَ خِلٰفَكَ اِلَّا قَلِیْلًا
Aur qareeb tha ke woh aap ko is zameen (Makkah) se be-dakhal kar dein taake aap ko is se nikal dein, aur agar woh aisa karte to aap ke baad woh bhi thodi der hi thehar paate.
Is ayat mein Allah Ta'ala Nabi Akram ﷺ ko tasalli de rahe hain aur kafiron ki saazishon se aagah farma rahe hain. Kuffar-e-Makkah ne aap ﷺ ko Makkah se nikalne ki mukammal koshish ki thi. Unka maqsad tha ke aap ﷺ ko is zameen se be-dakhal kar dein, jahan aap ﷺ Allah ke deen ki dawat de rahe the. Lekin Allah Ta'ala ne wazeh kar diya ke agar woh aap ﷺ ko nikalne mein kamyab ho jaate, to khud bhi aap ﷺ ke baad is zameen par zyada der tak qaim na reh paate.
Yeh Allah ki sunnat hai ke jab kisi Nabi ko uski qaum uske watan se nikal deti hai, to us qaum ko jald hi tabah kar diya jata hai. Chunanche, jab Nabi Akram ﷺ ne Hijrat farmai aur Makkah se Madinah tashreef le gaye, to uske chand hi saalon baad Ghazwa-e-Badr mein kuffar-e-Makkah ko shadeed shikast hui aur phir Fatah Makkah ke mauqe par unka iqtidar mukammal taur par khatam ho gaya. Is tarah Allah ne apne Nabi ki hifazat ki aur dushmanon ko saza di.
Surah 17 : 77
سُنَّةَ مَنْ قَدْ اَرْسَلْنَا قَبْلَكَ مِنْ رُّسُلِنَا وَ لَا تَجِدُ لِسُنَّتِنَا تَحْوِیْلًا
Yeh un rasoolon ka tareeqa hai jinhein hum ne aap se pehle bheja, aur aap hamare tareeqe mein koi tabdeeli nahi paayenge.
Yeh ayat pichli ayat ki wazahat hai aur Allah Ta'ala ki us mustaqil sunnat (tareeqe) ko bayan karti hai jo usne apne tamam rasoolon ke saath apnai hai. Allah farmata hai ke jo muamla aap ﷺ ke saath pesh aaya, yani dushmanon ka aap ko zameen se nikalne ki koshish karna, yeh koi naya waqia nahi. Balkay yeh un tamam rasoolon ke saath bhi hua hai jinhein Allah ne aap ﷺ se pehle bheja.
Aur Allah ki sunnat yeh rahi hai ke jab koi qaum apne Nabi ko uske watan se nikal deti hai, to Allah us qaum ko jald hi tabah kar deta hai. Is sunnat mein koi tabdeeli nahi aati, yeh hamesha se jari hai aur jari rahegi. Is ayat mein Nabi Akram ﷺ ko tasalli di ja rahi hai ke Allah ki madad aap ke saath hai aur aap ke dushmanon ka anjam wahi hoga jo pichli ummaton ke dushmanon ka hua tha. Allah ka qanoon adl aur insaf par mabni hai aur us mein koi taghayyur nahi aata.
Surah 17 : 78
اَقِمِ الصَّلٰوةَ لِدُلُوْكِ الشَّمْسِ اِلٰى غَسَقِ الَّیْلِ وَ قُرْاٰنَ الْفَجْرِ اِنَّ قُرْاٰنَ الْفَجْرِ كَانَ مَشْهُوْدًا
Namaz qaim karo sooraj ke dhalne se raat ke andhere tak, aur Fajr ki qirat bhi. Beshak Fajr ki qirat (namaz) mash'hood (hazir ki hui) hoti hai.
Is ayat mein Allah Ta'ala ne namazon ke auqat ki nishandahi farmai hai. "Duluk-ush-shams" se murad sooraj ka zawal (dhalna) hai, jis se Zuhr aur Asr ki namazon ka waqt shuru hota hai. "Ghasaq-ul-lail" se murad raat ka andhera hai, jo Maghrib aur Isha ki namazon ke auqat ko shamil karta hai. Is tarah is ek jumle mein din ki char namazon ka zikr aa gaya.
Phir Allah Ta'ala ne khas taur par "Quran-ul-Fajr" yani Fajr ki namaz ka zikr kiya. Is ki wajah yeh bayan ki ke "Inna Quran-al-Fajr kana mash'hooda", beshak Fajr ki namaz mash'hood hoti hai. Mash'hood hone ka matlab yeh hai ke is namaz mein din ke farishte aur raat ke farishte dono jama hote hain. Jab raat khatam hoti hai aur din shuru hota hai, to raat ke farishte wapas jaate hain aur din ke farishte aate hain, aur yeh dono giroh Fajr ki namaz mein hazir hote hain aur namaz padhne walon ki gawahi dete hain. Is liye Fajr ki namaz ki fazilat bahut zyada hai.
Surah 17 : 79
وَ مِنَ الَّیْلِ فَتَهَجَّدْ بِهٖ نَافِلَةً لَّكَ عَسٰۤى اَنْ یَّبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُوْدًا
Aur raat ke kuch hisse mein tahajjud padho, yeh tumhare liye nafil hai. Ummeed hai ke tumhara Rabb tumhe Maqam-e-Mahmood par faa'iz karega.
Is ayat mein Allah Ta'ala ne Nabi Akram ﷺ ko raat ke waqt tahajjud ki namaz padhne ka hukm diya. Tahajjud ki namaz aap ﷺ ke liye nafil thi, yani farz namazon ke alawa ek izafi ibadat. Agarche yeh aap ﷺ ke liye farz thi, lekin ummat ke liye nafil hai. Raat ke pichle pehar mein uth kar ibadat karna, Allah se munajat karna, aur Quran ki tilawat karna ruhani tarbiyat ka behtareen zariya hai.
Is tahajjud ke badle mein Allah Ta'ala ne aap ﷺ ko "Maqam-e-Mahmood" ata karne ka waada farmaya. Maqam-e-Mahmood se murad Qayamat ke din woh buland martaba hai jahan Nabi Akram ﷺ ko shafa'at-e-kubra (sab se badi shafa'at) ka ikhtiyar diya jayega. Us din jab tamam insaniyat hisab-o-kitab ke liye be-qarar hogi, to Nabi Akram ﷺ hi Allah ke huzoor shafa'at farma kar hisab ke aaghaz ki darkhwast karenge. Sahih Bukhari (4718) aur Sahih Muslim (194) mein is Maqam-e-Mahmood ki tafseer shafa'at-e-kubra se ki gayi hai.
Surah 17 : 80
وَ قُلْ رَّبِّ اَدْخِلْنِیْ مُدْخَلَ صِدْقٍ وَّ اَخْرِجْنِیْ مُخْرَجَ صِدْقٍ وَّ اجْعَلْ لِّیْ مِنْ لَّدُنْكَ سُلْطٰنًا نَّصِیْرًا
Aur kaho: "Aye mere Rabb! Mujhe sachche dakhil hone ki jagah se dakhil kar aur sachche nikalne ki jagah se nikal, aur apni taraf se mere liye ek madadgar quwwat bana de."
Yeh ayat ek azeem dua hai jo Nabi Akram ﷺ ko sikhai gayi. Is dua mein Allah Ta'ala se har kaam mein sachchai aur khair-o-barkat talab ki ja rahi hai, chahe woh dakhil hona ho ya nikalna. "Mudkhala Sidq" aur "Mukhraja Sidq" se murad har kaam ka aaghaz aur anjam haq aur khair par mabni ho, jismein koi burai, dhoka ya nuqsan na ho.
Tafseer ke mutabiq, is dua ka khaas talluq Nabi Akram ﷺ ki Hijrat se tha. Aap ﷺ Makkah se nikal rahe the (Mukhraja Sidq) aur Madinah mein dakhil ho rahe the (Mudkhala Sidq). Aap ﷺ ne Allah se dua ki ke yeh nikalna aur dakhil hona sachchai, aman aur kamyabi ke saath ho. Aur Allah ne aap ﷺ ko Madinah mein ek "Sultanan Naseera" (madadgar quwwat) ata farmai, jahan aap ﷺ ko hukumat aur taqat mili jis se Islam phaila. Yeh dua har musalman ke liye hai ke woh apne har kaam mein Allah ki madad aur hifazat talab kare, taake uske tamam mamlat haq aur khair par mabni hon.
Surah 17 : 81
وَ قُلْ جَآءَ الْحَقُّ وَ زَهَقَ الْبَاطِلُؕ اِنَّ الْبَاطِلَ كَانَ زَهُوْقًا
Aur kaho, "Haq aa gaya aur batil mit gaya. Beshak batil mitne wala hi hai."
Yeh ayat haq ki hamesha ki fatah aur batil ki tabahi ka elaan karti hai. Jab Rasoolullah (PBUH) ne Makka fateh kiya aur Kaaba mein maujood buto ko toda, to aap (PBUH) ne yahi ayat tilawat farmayi. Is se sabit hota hai ke Islam, jo ke haq hai, ne kufr aur shirk ke batil nizam ko jadh se ukhaad diya.
Sahih Bukhari (Hadith: 2478) mein riwayat hai ke jab Nabi (PBUH) Makka mein dakhil hue to Kaaba ke gird 360 but the. Aap (PBUH) apni chadi se unhein girate ja rahe the aur farmate ja rahe the: "Haq aa gaya aur batil mit gaya. Beshak batil mitne wala hi hai."
Yeh ayat har daur ke liye ek paigham hai ke kitna bhi batil taqatwar nazar aaye, woh hamesha kamzor aur mitne wala hota hai, jabke haq hamesha ghalib rehta hai.
Surah 17 : 82
وَ نُنَزِّلُ مِنَ الْقُرْاٰنِ مَا هُوَ شِفَآءٌ وَّ رَحْمَةٌ لِّلْمُؤْمِنِیْنَ وَ لَا یَزِیْدُ الظّٰلِمِیْنَ اِلَّا خَسَارًا
Aur hum Quran mein woh cheez nazil karte hain jo momineen ke liye shifa aur rehmat hai, aur zalimon ko is se sirf nuqsan hi badhta hai.
Is ayat mein Allah Ta'ala Quran ko momineen ke liye shifa aur rehmat qaraar de raha hai. Shifa se murad rohani beemariyon, jaise shirk, kufr, shak aur nifaq se shifa hai, aur jismaani amraz ke liye bhi yeh shifa ka zariya hai. Quran ki tilawat, us par ghaur-o-fikr aur uske ahkamat par amal karna dilo ko sukoon aur ruh ko taskeen deta hai.
Yeh Quran un logon ke liye rehmat hai jo is par imaan late hain aur iski hudood mein rehte hain. Lekin jo log iski ayaton ka inkar karte hain aur zulm karte hain, unke liye yeh sirf nuqsan aur barbadi ka sabab banta hai, kyunki woh iski hidayat se faida uthane ke bajaye uski mukhalifat karte hain, jis se unka gumrahi mein izafa hota hai.
Surah 17 : 83
وَ اِذَاۤ اَنْعَمْنَا عَلَى الْاِنْسَانِ اَعْرَضَ وَ نَاٰ بِجَانِبِهٖ وَ اِذَا مَسَّهُ الشَّرُّ كَانَ یَئُوْسًا
Aur jab hum insaan par in'aam karte hain, to woh munh pher leta hai aur pehlu badal leta hai. Aur jab usay koi takleef pahunchti hai, to woh mayoos ho jata hai.
Yeh ayat insaan ki aam fitrat ko bayan karti hai. Jab Allah Ta'ala us par apne in'aamat ki barish karta hai, jaise sehat, daulat, izzat, to woh shukr guzari ke bajaye ghaflat aur takabbur mein mubtala ho kar munh pher leta hai. Woh Allah ko bhool jata hai aur apni kamyabiyon ko apni zaati salahiyaton ka nateeja samajhta hai.
Lekin jab usay koi takleef ya mushkil pesh aati hai, to woh foran mayoos ho jata hai aur Allah ki rehmat se na-umeed ho jata hai. Yeh aik kamzor imaan ki alamat hai. Aik momin ki shaan yeh hai ke woh khushali mein shukr kare aur tangdasti mein sabr kare, aur har haal mein Allah ki rehmat se na-umeed na ho.
Surah 17 : 84
قُلْ كُلٌّ یَّعْمَلُ عَلٰى شَاكِلَتِهٖؕ فَرَبُّكُمْ اَعْلَمُ بِمَنْ هُوَ اَهْدٰى سَبِیْلًا
Kaho, "Har shakhs apni fitrat ke mutabiq amal karta hai. Pas tumhara Rab khoob jaanta hai kaun seedhi raah par hai."
Is ayat mein Allah Ta'ala farmata hai ke har insaan apni fitrat, mizaj, aur tarbiyat ke mutabiq amal karta hai. "Shakilah" se murad insaan ka andaruni dhang, uski soch, uske aqeede aur uske ikhlaq hain. Jo shakhs jis tarah ki soch aur aqeede rakhta hai, uske aamal bhi usi ke mutabiq hote hain. Nek insaan nek aamal karta hai aur bad insaan bad aamal.
Is liye, insaan ko chahiye ke woh apni fitrat ko Quran aur Sunnah ki roshni mein sanware. Akhir mein, Allah Ta'ala ne farmaya ke tumhara Rab khoob jaanta hai kaun seedhi raah par hai. Wohi behtar jaanta hai ke kaun hidayat yafta hai aur kaun gumrah. Is mein logon ko Allah ke faisle par chhodne aur apni islah par tawajjo dene ki talqeen hai.
Surah 17 : 85
وَ یَسْئَلُوْنَكَ عَنِ الرُّوْحِؕ قُلِ الرُّوْحُ مِنْ اَمْرِ رَبِّیْ وَ مَاۤ اُوْتِیْتُمْ مِّنَ الْعِلْمِ اِلَّا قَلِیْلًا
Aur woh aapse rooh ke baare mein sawal karte hain. Kaho, "Rooh mere Rab ke hukm se hai, aur tumhein ilm mein se bahut thoda hi diya gaya hai."
Yeh ayat un logon ke sawal ka jawab deti hai jo Rasoolullah (PBUH) se rooh ki haqeeqat ke baare mein poochte the. Allah Ta'ala ne iska jawab diya ke rooh Allah ke hukm aur uske amr se hai. Iski haqeeqat aur kaifiyat insani aqal aur ilm ki pohanch se bahar hai. Rooh Allah ki qudrat ki ek azeem nishani hai jiska ilm sirf usi ko hai.
Is ayat mein insaan ko uski ilm ki hudood ka ehsaas dilaya gaya hai. Farmaya gaya ke "tumhein ilm mein se bahut thoda hi diya gaya hai." Yeh is baat ki taraf ishara hai ke insaan ko har cheez ka ilm nahi diya gaya, aur kuch cheezein aisi hain jo Allah Ta'ala ne apne ilm mein rakhi hain. Is se insaan mein aajizi paida hoti hai aur woh Allah ki azmat ko pehchanta hai.
Surah 17 : 86
وَ لَئِنْ شِئْنَا لَنَذْهَبَنَّ بِالَّذِیْۤ اَوْحَیْنَاۤ اِلَیْكَ ثُمَّ لَا تَجِدُ لَكَ بِهٖ عَلَیْنَا وَكِیْلًا
Aur agar hum chahen to woh sab kuch le jaen jo humne tumhari taraf wahi kiya hai, phir tum iske liye hamare muqable mein koi madadgar na paoge.
Is Ayat mein Allah Ta'ala apne Nabi Muhammad ﷺ ko mukhatib karte hue farmate hain ke agar hum chahen to woh saari Wahi (Quran) jo humne aap par nazil ki hai, usko wapas le ja sakte hain. Is surat mein, aap ko hamare muqable mein koi aisa nahi milega jo is Wahi ko wapas la sake ya uski hifazat kar sake. Yeh Ayat Allah Ta'ala ki mutlaq qudrat aur ikhtiyar ko zahir karti hai. Is mein Nabi ﷺ ko aur unke zariye ummat ko yeh samjhaya ja raha hai ke Quran Allah ka ek azeem tohfa hai aur iski hifazat sirf Allah ke fazal se hai. Agar Allah chahe to is nemat ko kisi bhi waqt wapas le sakta hai.
Yeh Ayat is baat ki bhi daleel hai ke Wahi ka sarchashma sirf Allah Ta'ala hai aur insaan ki apni qudrat mein nahi ke woh Wahi jaisi koi cheez paida kar sake ya uski hifazat kar sake jab Allah usko wapas lena chahe. Is se Quran ki azmat aur uski ilahi asal par zor diya gaya hai.
Surah 17 : 87
اِلَّا رَحْمَةً مِّنْ رَّبِّكَؕ اِنَّ فَضْلَهٗ كَانَ عَلَیْكَ كَبِیْرًا
Magar yeh tumhare Rab ki rehmat hai (ke usne aisa nahi kiya). Beshak uska fazal tum par bahut bada hai.
Yeh Ayat pichli Ayat (86) ka takmila hai aur uski wazahat karti hai. Allah Ta'ala farmate hain ke agarche hum Wahi ko wapas lene par qadir hain, lekin humne aisa nahi kiya. Yeh sirf tumhare Rab ki khaas rehmat hai ke usne Wahi ko barqarar rakha aur tumhare zariye logon tak pahunchaya. Is mein Nabi Muhammad ﷺ par Allah ke be-inteha fazal aur ehsaan ka zikr hai. Allah ne aapko nabuwwat se sarfaraz kiya, Quran jaisi azeem kitab ata ki, aur uski hifazat ka zimma liya.
Is Ayat se yeh bhi maloom hota hai ke Allah ki rehmat aur uska fazal hi har nemat ki bunyad hai. Agar Allah ki rehmat na hoti to insaan kisi bhi nemat ko hasil nahi kar sakta tha, khaas taur par Wahi jaisi azeem nemat ko. Nabi ﷺ par Allah ka yeh fazal itna bada hai ke uski misal nahi milti. Is Ayat mein Allah Ta'ala ki shukr guzari aur uski rehmat par tawakkul karne ki talqeen hai.
Surah 17 : 88
قُلْ لَّئِنِ اجْتَمَعَتِ الْاِنْسُ وَ الْجِنُّ عَلٰۤى اَنْ یَّاْتُوْا بِمِثْلِ هٰذَا الْقُرْاٰنِ لَا یَاْتُوْنَ بِمِثْلِهٖ وَ لَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِیْرًا
Keh do, agar tamaam insaan aur jinn mil kar is Quran jaisa kuch laane ki koshish karein, to woh is jaisa nahi la sakte, chahe woh ek doosre ke madadgar hi kyun na ban jaen.
Is Ayat mein Allah Ta'ala ne Quran ke I'jaz (miraculous nature) aur uski be-misaali ka elaan kiya hai. Nabi Muhammad ﷺ ko hukm diya gaya hai ke woh mushrikeen aur mukhalifeen ko yeh challenge dein ke agar tamaam insaan aur jinn mil kar bhi koshish karein ke is Quran jaisi koi kitab ya uske jaisi koi surat hi bana kar le aayen, to woh hargiz aisa nahi kar sakte. Chahe woh ek doosre ki madad bhi karein, tab bhi woh kamyab nahi honge.
Yeh Ayat Quran ki ilahi asal aur uski fasaahat-o-balaghat ki sab se badi daleel hai. Is mein Quran ke alfaaz, uske ma'ani, uske ahkaam, uski khabrein aur uski hikmat sab shamil hain. Aaj tak koi bhi is challenge ko qabool nahi kar saka aur na hi qiyamat tak koi kar payega. Is se sabit hota hai ke Quran Allah ka kalaam hai aur kisi makhlooq ka banaya hua nahi. Is Ayat ka maqsad logon ko Quran ki azmat aur uski sachai par yaqeen dilana hai.
Surah 17 : 89
وَ لَقَدْ صَرَّفْنَا لِلنَّاسِ فِیْ هٰذَا الْقُرْاٰنِ مِنْ كُلِّ مَثَلٍ فَاَبٰۤى اَكْثَرُ النَّاسِ اِلَّا كُفُوْرًا
Aur beshak humne is Quran mein logon ke liye har tarah ki misalein bayan ki hain, magar aksar logon ne kufr ke siwa inkar hi kiya.
Is Ayat mein Allah Ta'ala farmate hain ke humne is Quran mein logon ki hidayat ke liye har tarah ki misalein aur daleelein bayan ki hain. Mukhtalif andaz mein, mukhtalif tareeqon se, aur mukhtalif misalon ke zariye haqiqat ko wazeh kiya hai taake log samajh saken aur hidayat pa saken. Is mein guzri hui qaumon ke waqiyat, qudrat ki nishaniyan, jannat-o-dozakh ka zikr, aur ahkaam-o-masail shamil hain.
Lekin afsos ki baat yeh hai ke aksar logon ne in sab wazahat aur misalon ke bawajood kufr aur inkar hi ikhtiyar kiya. Unhone haq ko qabool karne se inkar kar diya aur apni zid aur sargarmi par qaim rahe. Yeh Ayat insani fitrat ke ek pehlu ko ujagar karti hai ke baaz auqat insaan kitni bhi wazeh daleelein dekh le, agar uske dil mein hidayat ki talab na ho to woh inkar hi karta hai. Is mein un logon ki mazammat hai jo haq ko pehchanne ke bawajood usse munh mod lete hain.
Surah 17 : 90
وَ قَالُوْا لَنْ نُّؤْمِنَ لَكَ حَتّٰى تَفْجُرَ لَنَا مِنَ الْاَرْضِ یَنْۢبُوْعًا
Aur unhone kaha, hum tum par hargiz iman nahi layenge jab tak tum hamare liye zameen se ek chashma na nikal do.
Yeh Ayat mushrikeen-e-Makkah ke sarkashi aur beja mutalabat ko bayan karti hai. Jab Nabi Muhammad ﷺ ne unhe Allah ki wahdaniyat aur Quran ki sachai ki dawat di, to unhone iman laane ke bajaye mukhtalif qism ke mojizon ka mutalaba karna shuru kar diya. Unhone kaha ke hum aap par hargiz iman nahi layenge jab tak aap hamare liye zameen se ek chashma na nikal dein jo hamesha behta rahe.
Yeh unki zid, inkar aur haq se gurezan hone ki nishani thi. Unka maqsad haqiqat mein iman lana nahi tha, balki Nabi ﷺ ko aajiz karna aur unki dawat ko rad karna tha. Quran ne aise mutalabat ko kayi maqamat par bayan kiya hai, jahan mushrikeen ne kabhi pahadon ko sona banane, kabhi farishton ko laane, aur kabhi aasman se kitab nazil karne ka mutalaba kiya. Is Ayat se yeh wazeh hota hai ke hidayat sirf mojizon se nahi milti, balki Allah ki tawfeeq aur dil ki raahnumai se milti hai.
Surah 17 : 91
اَوْ تَكُوْنَ لَكَ جَنَّةٌ مِّنْ نَّخِیْلٍ وَّ عِنَبٍ فَتُفَجِّرَ الْاَنْهٰرَ خِلٰلَهَا تَفْجِیْرًاۙ
Ya tumhare paas khajooron aur angooron ka bagh ho, phir tum uske darmiyan nehren khoob jari kar do.
Yeh ayat mushrikeen-e-Makkah ke un mutalibat ko bayan karti hai jo woh Nabi Kareem ﷺ se kar rahe the. Unka ek mutaliba yeh tha ke Nabi ﷺ ke paas khajooron aur angooron ka ek azeem bagh ho, jiske darmiyan se nehren behti hon. Yeh unki duniya-parasti aur maaddi soch ki akasi karta hai. Woh Allah ki qudrat aur Nabi ki risalat ko maaddi nishaniyon se janchte the aur apni duniya-wi khwahishat ke mutabiq mojizat talab karte the. Unka maqsad imaan lana nahi, balkeh Nabi ﷺ ko aajiz karna aur unki risalat ka inkar karna tha. Quran ne unke in mutalibat ko be-bunyad qarar diya hai, kyunke Nabi ka maqsad duniya ki zeenat dikhana nahi, balkeh Allah ka paigham pohnchana hai.
Surah 17 : 92
اَوْ تُسْقِطَ السَّمَآءَ كَمَا زَعَمْتَ عَلَیْنَا كِسَفًا اَوْ تَاْتِیَ بِاللّٰهِ وَ الْمَلٰٓئِكَةِ قَبِیْلًاۙ
Ya tum hum par aasman ke tukde gira do jaisa ke tumne dawa kiya hai, ya Allah aur farishton ko hamare saamne le aao.
Is ayat mein mushrikeen ke mutalibat ki intehaai be-hudgi aur sar-kashi ko zahir kiya gaya hai. Woh Nabi Kareem ﷺ se aise mojizat talab kar rahe the jo sirf Allah Ta'ala ki qudrat mein hain, maslan aasman ke tukde girana jaisa ke Nabi ﷺ ne unhe azab se daraya tha, ya Allah aur farishton ko zaahir karna taake woh unhe apni aankhon se dekh sakein. Unka maqsad imaan lana nahi, balkeh Nabi ﷺ ko aajiz karna aur unki risalat ka inkar karna tha. Quran is baat ko wazeh karta hai ke Nabi sirf Allah ke hukm se mojizat dikhate hain, aur yeh unke ikhtiyar mein nahi ke apni marzi se aise mutalibat poore karein jo Allah ki hikmat ke khilaf hon.
Surah 17 : 93
اَوْ یَكُوْنَ لَكَ بَیْتٌ مِّنْ زُخْرُفٍ اَوْ تَرْقٰى فِی السَّمَآءِ١ؕ وَ لَنْ نُّؤْمِنَ لِرُقِیِّكَ حَتّٰى تُنَزِّلَ عَلَیْنَا كِتٰبًا نَّقْرَؤُهٗ١ؕ قُلْ سُبْحَانَ رَبِّیْ هَلْ كُنْتُ اِلَّا بَشَرًا رَّسُوْلًا۠ ۧ ۧ
Ya tumhare paas sone ka ghar ho, ya tum aasman par chadh jao. Aur hum tumhare chadhne par hargiz imaan nahi layenge jab tak tum hum par aisi kitab na utaro jise hum padhein. Kaho: Mera Rabb paak hai, main to sirf ek bashar Rasool hoon.
Mushrikeen ke mutalibat ki fehrist yahan bhi jari hai, jismein sone ka ghar ya aasman par chadhna shamil hai. Unhone yeh bhi kaha ke agar Nabi ﷺ aasman par chadh bhi jayen to bhi woh imaan nahi layenge jab tak un par ek kitab na utari jaye jise woh khud padh sakein. Is par Allah Ta'ala ne Nabi ﷺ ko hukm diya ke woh jawab dein ke "Mera Rabb paak hai, main to sirf ek bashar Rasool hoon."
Is jawab mein do ahem nuqte hain: pehla, Allah ki paaki, ke woh har us cheez se paak hai jo mushrikeen uski qudrat ya hikmat ke khilaf talab kar rahe the. Doosra, Nabi ki bashariyat, ke woh sirf ek insaan hain jinhe Allah ne risalat ke liye chuna hai. Woh Allah ke banday hain aur unke ikhtiyar mein nahi ke apni marzi se mojizat dikhayen. Unka kaam sirf Allah ka paigham pohnchana hai.
Sahih Bukhari (3287) mein hai ke Nabi ﷺ ne farmaya: "Main tumhare jaisa bashar hoon, mujh par wahi aati hai."Surah 17 : 94
وَ مَا مَنَعَ النَّاسَ اَنْ یُّؤْمِنُوْۤا اِذْ جَآءَهُمُ الْهُدٰۤى اِلَّاۤ اَنْ قَالُوْۤا اَبَعَثَ اللّٰهُ بَشَرًا رَّسُوْلًا
Aur logon ko imaan lane se kis cheez ne roka jab unke paas hidayat aa chuki thi, siwaye iske ke unhone kaha: Kya Allah ne ek bashar ko Rasool bana kar bheja hai?
Is ayat mein Allah Ta'ala mushrikeen ke imaan na lane ki asal wajah bayan kar rahe hain. Unka bunyadi aitraz yeh nahi tha ke Nabi Kareem ﷺ ne koi mojiza nahi dikhaya, balkeh yeh tha ke Allah ne ek insaan ko Rasool kyun banaya? Unki soch yeh thi ke Rasool ko farishta hona chahiye ya koi ghair-mamooli hasti. Woh yeh samajhne se qasir the ke insaniyat ki hidayat ke liye insaan hi Rasool behtar hai, taake woh unke liye namoona ban sake aur unki zindagi ke masail ko samajh sake. Unhe yeh baat qabil-e-qabool nahi thi ke ek aam insaan Allah ka paigham pohnchane wala ho. Yeh aitraz asal mein Allah ki hikmat aur qudrat par aitraz tha, jo unki jahalat aur takabbur ki nishani thi.
Surah 17 : 95
قُلْ لَّوْ كَانَ فِی الْاَرْضِ مَلٰٓئِكَةٌ یَّمْشُوْنَ مُطْمَئِنِّیْنَ لَنَزَّلْنَا عَلَیْهِمْ مِّنَ السَّمَآءِ مَلَكًا رَّسُوْلًا
Kaho: Agar zameen mein farishte itminan se chalte phirte hote, to hum un par aasman se farishte ko Rasool bana kar utarte.
Yeh ayat pichli ayat mein mushrikeen ke aitraz ka jawab hai. Allah Ta'ala farmate hain ke agar zameen par insaanon ki bajaye farishte aabaad hote aur woh itminan se chalte phirte, to unki hidayat ke liye yaqeenan hum aasman se farishte ko hi Rasool bana kar bhejte. Lekin kyunki zameen par insaan aabaad hain, isliye unki fitrat, zarooriyat aur samajh ke mutabiq ek insaan hi Rasool banaya gaya. Ek insaan hi doosre insaanon ke liye behtareen namoona ban sakta hai, unki mushkilat ko samajh sakta hai aur unhe amal karke dikha sakta hai.
Agar farishta Rasool hota, to insaan kehte ke hum farishte jaisa nahi kar sakte, kyunke unki qudrat aur hamari qudrat mein farq hai. Is tarah Allah ne apni behtareen hikmat se insaanon mein se hi Rasool bheja taake woh unke liye qabil-e-pairwi namoona ban sakein.
Surah 17 : 96
قُلْ كَفٰى بِاللّٰهِ شَهِیْدًۢا بَیْنِیْ وَ بَیْنَكُمْ اِنَّهٗ كَانَ بِعِبَادِهٖ خَبِیْرًۢا بَصِیْرًا
Keh dijiye, Allah hi kaafi hai mere aur tumhare darmiyan gawah. Beshak woh apne bandon se ba-khabar, khoob dekhne wala hai.
Is Ayah mein Allah Ta'ala Nabi Akram ﷺ ko hukm de rahe hain ke woh mushrikin se keh dein ke unke aur tumhare darmiyan Allah hi gawah kaafi hai. Iska matlab yeh hai ke Allah Ta'ala mere risalat ki sachai aur tumhare inkar ko khoob janta hai. Woh har cheez ka gawah hai aur uski gawahi sab se behtar aur mukammal hai. Allah Ta'ala ka ilm har cheez par haawi hai, woh apne bandon ke zahiri aur batini halaat se bakhabar hai. Koi cheez usse chupi nahi. Woh unke aamal, niyaton aur aqeedon ko khoob janta hai. Is Ayah mein mushrikin ko tanbeeh hai ke unka kufr aur inkar Allah se posheeda nahi, aur woh iska badla zaroor dega. Allah ki sifat 'Khabeer' (khoob khabar rakhne wala) aur 'Baseer' (khoob dekhne wala) uske kamil ilm aur qudrat ko zahir karti hain.
Surah 17 : 97
وَ مَنْ یَّهْدِ اللّٰهُ فَهُوَ الْمُهْتَدِ وَ مَنْ یُّضْلِلْ فَلَنْ تَجِدَ لَهُمْ اَوْلِیَآءَ مِنْ دُوْنِهٖ وَ نَحْشُرُهُمْ یَوْمَ الْقِیٰمَةِ عَلٰى وُجُوْهِهِمْ عُمْیًا وَّ بُكْمًا وَّ صُمًّا مَاْوٰىهُمْ جَهَنَّمُ كُلَّمَا خَبَتْ زِدْنٰهُمْ سَعِیْرًا
Aur jise Allah hidayat de, wahi hidayat yafta hai. Aur jise woh gumrah kare, to tum unke liye uske siwa koi madadgar nahi paoge. Aur hum unhe qayamat ke din unke chehron ke bal uthayenge, andhe, gungay aur behre. Unka thikana jahannum hoga, jab bhi woh bujhne lagegi, hum uski aag aur bhadka denge.
Yeh Ayah Allah Ta'ala ki mutlaq qudrat aur ikhtiyar ko bayan karti hai hidayat aur gumrahi ke mamle mein. Jis shakhs ko Allah hidayat ata farmaye, wahi asal mein hidayat yafta hai, aur jise woh gumrah kare, uske liye Allah ke siwa koi madadgar ya hidayat dene wala nahi mil sakta. Iska matlab yeh hai ke hidayat aur gumrahi ka mamla sirf Allah ke haath mein hai, aur insaan ko chahiye ke woh hidayat ke liye Allah se dua kare aur uske ahkamat par amal kare. Qayamat ke din, gumrah logon ko unke chehron ke bal uthaya jayega, is haal mein ke woh andhe, gungay aur behre honge. Yeh unke liye sakht tareen saza hogi, kyunke unhone duniya mein Allah ki ayaton se aankhen band ki, zuban se haq ka iqrar nahi kiya aur kaanon se haq baat nahi suni. Unka thikana jahannum hoga, aur jab bhi uski aag thodi dheemi hogi, Allah use aur bhadka dega, taake unki saza mein koi kami na aaye.
Surah 17 : 98
ذٰلِكَ جَزَآؤُهُمْ بِاَنَّهُمْ كَفَرُوْا بِاٰیٰتِنَا وَ قَالُوْۤا ءَاِذَا كُنَّا عِظَامًا وَّ رُفَاتًا ءَاِنَّا لَمَبْعُوْثُوْنَ خَلْقًا جَدِیْدًا
Yeh unki saza hai isliye ke unhone hamari ayaton ka kufr kiya aur kaha, "Kya jab hum haddiyan aur reza reza ho jayenge, to kya hume naye sire se paida karke dobara uthaya jayega?"
Is Ayah mein pichli Ayah mein bayan ki gayi saza ki wajah batayi ja rahi hai. Un logon ko jahannum ki saza isliye milegi kyunke unhone Allah ki ayaton ka inkar kiya aur kufr ikhtiyar kiya. Unke kufr ki ek badi wajah qayamat aur dobara uthaye jane ka inkar tha. Woh ta'ajjub se kehte the ke jab hum mar kar haddiyan aur reza reza mitti ho jayenge, to kya hume naye sire se paida karke dobara zinda kiya jayega? Yeh unki jahalat aur Allah ki qudrat se na-waqifiyat thi. Unhone Allah ki qudrat ko apni mahdood samajh par qiyas kiya. Quran-e-Kareem mein kayi maqamat par is shubhe ka radd kiya gaya hai aur bataya gaya hai ke jis Allah ne insaan ko pehli baar paida kiya, uske liye dobara paida karna koi mushkil nahi. Unka yeh inkar hi unki gumrahi aur anjam-e-bad ki bunyad bana.
Surah 17 : 99
اَوَ لَمْ یَرَوْا اَنَّ اللّٰهَ الَّذِیْ خَلَقَ السَّمٰوٰتِ وَ الْاَرْضَ قَادِرٌ عَلٰۤى اَنْ یَّخْلُقَ مِثْلَهُمْ وَ جَعَلَ لَهُمْ اَجَلًا لَّا رَیْبَ فِیْهِ فَاَبَى الظّٰلِمُوْنَ اِلَّا كُفُوْرًا
Kya unhone nahi dekha ke jis Allah ne aasmanon aur zameen ko paida kiya, woh is baat par qadir hai ke un jaison ko dobara paida kar de? Aur usne unke liye ek waqt muqarrar kiya hai jisme koi shak nahi. Phir bhi zalimon ne kufr ke siwa inkar kiya.
Yeh Ayah un logon ke inkar ka radd hai jo dobara uthaye jane ka inkar karte hain. Allah Ta'ala unse sawal karte hain ke kya unhone is baat par gaur nahi kiya ke jis Allah ne itni azim cheezein jaise aasman aur zameen ko paida kiya, woh is baat par bhi qadir hai ke un jaison ko dobara paida kar de? Yaani, jis zaat ke liye itni badi takhleeq mushkil nahi, uske liye insaan ko dobara paida karna kya mushkil hoga? Yeh ek wazeh aur qati daleel hai Allah ki qudrat par. Allah ne insaan ke liye ek muqarrar waqt (ajal) bhi rakha hai, jisme koi shak nahi. Is waqt ke baad har rooh ko Allah ke huzoor pesh hona hai. Lekin is sab ke bawajood, zalimon ne haqiqat ko tasleem karne ke bajaye, kufr aur inkar hi ko ikhtiyar kiya. Unka yeh inkar sirf zid aur hat-dharmi par mabni tha, na ke kisi daleel par.
Surah 17 : 100
قُلْ لَّوْ اَنْتُمْ تَمْلِكُوْنَ خَزَآئِنَ رَحْمَةِ رَبِّیْۤ اِذًا لَّاَمْسَكْتُمْ خَشْیَةَ الْاِنْفَاقِ وَ كَانَ الْاِنْسَانُ قَتُوْرًا
Keh dijiye, agar tum mere Rabb ki rehmat ke khazanon ke malik hote, to tum kharch ho jane ke dar se unhe rok lete. Aur insaan bada tangdil hai.
Is Ayah mein Allah Ta'ala insaan ki fitri tangdili aur bukhl ko wazeh kar rahe hain. Nabi Akram ﷺ ko hukm diya gaya hai ke woh logon se kahein ke agar tum mere Rabb ki rehmat ke khazanon ke malik hote, to tum unhe kharch hone ke dar se rok lete. Yaani, tum apni tangdili ki wajah se unhe kharch karne se gurez karte, is khauf se ke kahin woh khatam na ho jayen. Halanke Allah ki rehmat ke khazane kabhi khatam hone wale nahi. Yeh Ayah is baat ki nishandahi karti hai ke Allah Ta'ala ki rehmat be-inteha aur la-mehdood hai, aur woh apni rehmat ko apni hikmat aur maslihat ke mutabiq taqseem karta hai. Iske bar-aks, insaan ki fitrat mein tangdili aur bukhl shamil hai, woh hamesha apne paas jama karne ki koshish karta hai aur kharch karne se darta hai, chahe uske paas kitna hi zyada kyun na ho. Is Ayah mein Allah ki sakhawat aur insaan ki tangdili ka tazkira hai.
Surah 17 : 101
وَ لَقَدْ اٰتَیْنَا مُوْسٰى تِسْعَ اٰیٰتٍۭ بَیِّنٰتٍ فَاسْئَلْ بَنِیْۤ اِسْرَآءِیْلَ اِذْ جَآءَهُمْ فَقَالَ لَهٗ فِرْعَوْنُ اِنِّیْ لَاَظُنُّكَ یٰمُوْسٰى مَسْحُوْرًا
Aur humne Musa (علیہ السلام) ko nau (9) roshan nishaniyan di theen. Pas Bani Israel se poochiye jab woh unke paas aaye, to Firaun ne unse kaha: "Aye Musa! Main toh tumhe jaadugar samajhta hoon."
Is Ayah mein Allah Ta'ala ne Hazrat Musa (علیہ السلام) ko di gayi nau (9) wazeh nishaniyon ka zikr kiya hai. Yeh nishaniyan Firaun aur uski qaum ke liye Allah ki qudrat aur Musa (علیہ السلام) ki risalat ka saboot theen. In mein se chand mashoor nishaniyan yeh hain: asa (laathi) ka azdaha ban jana, safed chamakta hua haath, qehat saali, toofan, tiddiyon ka hamla, ju'on ka phailna, mendhakon ki kasrat, khoon aur pani ka alag ho jana. Jab Musa (علیہ السلام) Firaun ke paas in nishaniyon ke saath aaye, toh Firaun ne in sab ko jaadu qarar diya aur Musa (علیہ السلام) ko jaadugar keh kar unka mazaq udaya. Firaun ka yeh jawab uski sar kashi aur haqeeqat se inkar ki nishani thi, jabke woh khud in nishaniyon ki haqeeqat ko samajh raha tha.
Surah 17 : 102
قَالَ لَقَدْ عَلِمْتَ مَاۤ اَنْزَلَ هٰۤؤُلَآءِ اِلَّا رَبُّ السَّمٰوٰتِ وَ الْاَرْضِ بَصَآئِرَ١ۚ وَ اِنِّیْ لَاَظُنُّكَ یٰفِرْعَوْنُ مَثْبُوْرًا
Musa (علیہ السلام) ne kaha: "Tu khoob jaanta hai ke yeh roshan nishaniyan aasmano aur zameen ke Rab ke siwa kisi ne nahi utari hain, aur aye Firaun! Main toh tumhe barbaad shuda samajhta hoon."
Hazrat Musa (علیہ السلام) ne Firaun ke ilzam ka jawab dete hue farmaya ke Firaun khud bhi achi tarah jaanta hai ke yeh nishaniyan kisi jaadugar ka kaam nahi, balkay yeh toh aasmano aur zameen ke Rab ki taraf se roshan daleelen hain. Yeh is baat ka saboot hain ke Allah hi har cheez par qadir hai aur wohi haqiqi mabood hai. Musa (علیہ السلام) ne Firaun ko uski sar kashi aur inkar par tanbeeh karte hue kaha ke woh use barbaad shuda aur halaak hone wala samajhte hain. Yeh Musa (علیہ السلام) ki taraf se Firaun ki anjaam ki peshangoee thi, jo baad mein sach sabit hui. Firaun ka inkar sirf takabbur aur apni badshahat ke khatre ke dar ki wajah se tha, jabke uske dil mein haqeeqat ka ilm maujood tha.
Surah 17 : 103
فَاَرَادَ اَنْ یَّسْتَفِزَّهُمْ مِّنَ الْاَرْضِ فَاَغْرَقْنٰهُ وَ مَنْ مَّعَهٗ جَمِیْعًاۙ
Phir Firaun ne chaha ke unhe (Bani Israel ko) zameen se nikal de, toh humne use aur uske saathiyon ko sab ko gharq kar diya.
Jab Firaun ne dekha ke Musa (علیہ السلام) ki daleelen aur nishaniyan us par ghalib aa rahi hain aur Bani Israel uske qabze se nikalne wale hain, toh usne yeh irada kiya ke Bani Israel ko zameen (Misr) se nikal de ya unhe tabah kar de. Lekin Allah Ta'ala ne Firaun ke is mansoobe ko nakam bana diya. Allah ne uske is irade ke jawab mein usko aur uske tamam lashkar ko samundar mein gharq kar diya. Yeh Allah ki qudrat ka izhar tha aur un logon ke liye ek ibrat thi jo Allah ke Rasoolon ki mukhalifat karte hain. Is waqiye mein Firaun ki takabbur aur zulm ka anjaam wazeh taur par bayan kiya gaya hai.
Surah 17 : 104
وَّ قُلْنَا مِنْۢ بَعْدِهٖ لِبَنِیْۤ اِسْرَآءِیْلَ اسْكُنُوا الْاَرْضَ فَاِذَا جَآءَ وَعْدُ الْاٰخِرَةِ جِئْنَا بِكُمْ لَفِیْفًاؕ
Aur uske baad humne Bani Israel se kaha: "Zameen mein bas jao, phir jab aakhirat ka waada aayega, toh hum tum sab ko ikattha kar ke le aayenge."
Firaun aur uske lashkar ki tabahi ke baad, Allah Ta'ala ne Bani Israel ko hukm diya ke woh zameen mein bas jao. Is se murad woh muqaddas zameen (Shaam aur Bait-ul-Maqdis ka ilaqa) thi jahan unhe aman aur sukoon milna tha. Yeh unke liye Allah ki taraf se ek inaam tha, un tamam mushkilat ke baad jo unhone Firaun ke zulm ke tehat uthai theen. Is Ayah mein Allah Ta'ala ne Qayamat ka bhi zikr kiya hai, ke jab aakhirat ka waada aayega, toh Allah Ta'ala sab insano ko, Bani Israel samet, ek jagah ikattha kar ke le aayenge. Yeh Qayamat ke din ki nishani hai jab sab log apne aamal ka hisab dene ke liye jama kiye jayenge.
Surah 17 : 105
وَ بِالْحَقِّ اَنْزَلْنٰهُ وَ بِالْحَقِّ نَزَلَ١ؕ وَ مَاۤ اَرْسَلْنٰكَ اِلَّا مُبَشِّرًا وَّ نَذِیْرًاۘ
Aur humne is (Quran) ko haq ke saath nazil kiya hai aur yeh haq ke saath hi nazil hua hai. Aur humne aapko nahi bheja magar khushkhabri dene wala aur darane wala bana kar.
Is Ayah mein Allah Ta'ala ne Quran Majeed ki haqaniyat aur uske nuzool ki sachai ko bayan kiya hai. Farmaya gaya ke humne is Quran ko haq ke saath nazil kiya hai, yani yeh Allah ki taraf se sachai, insaf aur hikmat par mabni hai. Aur yeh haq ke saath hi nazil hua hai, is mein kisi qism ki milawat ya tabdeeli nahi hai. Iske baad Nabi Akram ﷺ ke maqsad-e-risalat ko wazeh kiya gaya hai ke aapko sirf khushkhabri dene wala aur darane wala bana kar bheja gaya hai. Aapka kaam logon ko Allah ki ita'at par jannat ki khushkhabri dena aur uski nafarmani par jahannum ke azab se darana hai. Aap logon ko zabardasti iman lane par majboor karne wale nahi hain, balkay sirf hidayat pahunchane wale hain.
Surah 17 : 106
وَ قُرْاٰنًا فَرَقْنٰهُ لِتَقْرَاَهٗ عَلَى النَّاسِ عَلٰى مُكْثٍ وَّ نَزَّلْنٰهُ تَنْزِیْلًا
Aur Quran ko humne tukde tukde karke nazil kiya hai taake aap use logon par thehar thehar kar padhein, aur humne use bilkul theek tareeqe se nazil kiya hai.
Is Ayah mein Allah Ta'ala ne Quran ke nuzool ke tareeqe aur uski hikmat ko bayan farmaya hai. Allah ne Quran ko ek hi baar mein nazil nahi kiya, balki thoda thoda karke, zarurat ke mutabiq nazil kiya. Iski bunyadi hikmat yeh thi ke Nabi Akram (SAW) aur Sahaba-e-Kiram use aasani se yaad kar sakein, uske ahkamat ko samajh sakein aur un par amal kar sakein. Logon tak bhi yeh paigham thehar thehar kar pahunche taake woh use ghaur se sun sakein, us par tadabbur kar sakein aur uski taleemat ko apni zindagi mein nafiz kar sakein.
Quran ka yeh tadreeji (gradual) nuzool uski azmat aur ahmiyat ko zahir karta hai. Har Ayah ya Surah apne waqt aur mauqe ke mutabiq nazil hui, jis se uski tafseer aur tashreeh mein aasani paida hui. Allah ne farmaya ke humne ise bilkul theek tareeqe se nazil kiya hai, yani har lafz aur har hukm apni jagah par mukammal hikmat ke saath utara gaya hai. Is tarah nuzool se logon ke liye us par imaan lana aur us par amal karna bhi mumkin hua, kyunki woh ek dum se bojh mehsoos nahi karte the.
Surah 17 : 107
قُلْ اٰمِنُوْا بِهٖۤ اَوْ لَا تُؤْمِنُوْاؕ اِنَّ الَّذِیْنَ اُوْتُوا الْعِلْمَ مِنْ قَبْلِهٖۤ اِذَا یُتْلٰى عَلَیْهِمْ یَخِرُّوْنَ لِلْاَذْقَانِ سُجَّدًاۙ
Keh dijiye, tum is par imaan lao ya na lao, beshak jin logon ko is se pehle ilm diya gaya hai, jab un par iski tilawat ki jaati hai to woh thuddi ke bal sajde mein gir jaate hain.
Is Ayah mein Allah Ta'ala ne farmaya ke Quran par imaan lana ya na lana logon ki apni marzi hai, lekin iski haqeeqat badalne wali nahi. Jo log is se pehle (yani Yahood o Nasaara mein se) ilm rakhte the aur haqeeqat ko pehchante the, jab unke saamne Quran ki tilawat ki jaati thi, to woh uski sachai ko pehchan kar sajde mein gir jaate the. Yeh unke ilm aur haq ki pehchan ki alamat thi.
Is se murad woh log hain jo Nabi Akram (SAW) ki ba'sat se pehle ki kitabon ke ilm se waqif the aur un mein se jo sachai ke talabgar the, unhone Quran ko pehchan liya. Unka sajde mein girna unke dil mein Allah ke kalaam ki azmat aur khushu' (ajzi) ki nishani thi. Yeh is baat ki daleel hai ke Quran ka paigham itna wazeh aur roshan hai ke haq ke talabgar use pehchan lete hain, chahe woh kisi bhi mazhab se talluq rakhte hon.
Surah 17 : 108
وَّ یَقُوْلُوْنَ سُبْحٰنَ رَبِّنَاۤ اِنْ كَانَ وَعْدُ رَبِّنَا لَمَفْعُوْلًا
Aur woh kehte hain, hamara Rabb paak hai, beshak hamare Rabb ka waada poora hokar hi rehne wala tha.
Yeh Ayah pichli Ayah ke tasalsul mein hai, jahan Ahl-e-Kitab mein se woh log jo haqeeqat ke talabgar the, jab Quran ki tilawat sunte the to sajde mein gir jaate the. Sajde mein girne ke baad woh Allah Ta'ala ki tasbeeh bayan karte the aur kehte the, "Subhan Rabbina" (hamara Rabb paak hai). Iska matlab hai ke woh Allah ko har aib, har kami aur har ghalati se paak qarar dete the. Unka yeh qaul unke imaan aur yaqeen ki daleel tha.
Iske baad woh iqrar karte the ke "In kana wa'du Rabbina lamaf'oola" (beshak hamare Rabb ka waada poora hokar hi rehne wala tha). Yahan "waada" se murad woh pesheen goiyan hain jo Allah Ta'ala ne apni saabiqa kitabon, jaise Taurat aur Injeel, mein ki thi ke aakhri Nabi (SAW) tashreef layenge aur un par ek nayi kitaab nazil hogi. Jab unhone Quran suna aur Nabi Akram (SAW) ko dekha, to unhone pehchan liya ke yeh wahi waada hai jo Allah ne kiya tha aur ab woh poora ho chuka hai. Unka yeh iqrar unke ilm, imaan aur Allah ke kalaam ki sachai par mukammal yaqeen ki nishani tha.
Surah 17 : 109
وَ یَخِرُّوْنَ لِلْاَذْقَانِ یَبْكُوْنَ وَ یَزِیْدُهُمْ خُشُوْعًا۩
Aur woh thuddi ke bal girte hain, rote hain aur yeh cheez unke khushu' ko aur badha deti hai.
Yeh Ayah bhi pichli Ayaton ke silsile mein hai, jo Ahl-e-Kitab ke sachche logon ke haal ko bayan karti hai jab woh Quran sunte the. Woh sirf sajde mein hi nahi girte the, balki unki aankhon se aansu bhi jaari ho jaate the. Yeh rona Allah ke khauf, uski azmat aur uske kalaam ki gehrai ko samajhne ki wajah se hota tha. Unka rona unke dilon mein Allah ke liye khushu' (ajzi aur inkisari) ko aur zyada badha deta tha.
Is Ayah mein sajde tilawat ka zikr bhi hai, jahan tilawat karne wale aur sunne wale ko sajda karna mustahab hai. Is se pata chalta hai ke Quran ka asar dilon par kitna gehra hota hai, jo imaan walon ke khushu' aur Allah se qurbat mein izafa karta hai. Sahih Bukhari (4862) aur Sahih Muslim (773) mein riwayat hai ke Nabi Akram (SAW) ne farmaya: "Jab tum Quran padho to ro'o, agar ro na sako to rone jaisi shakal banao." Yeh hadith Quran ki tilawat ke waqt khushu' aur rone ki fazilat ko wazeh karti hai.
Surah 17 : 110
قُلِ ادْعُوا اللّٰهَ اَوِ ادْعُوا الرَّحْمٰنَؕ اَیًّا مَّا تَدْعُوْا فَلَهُ الْاَسْمَآءُ الْحُسْنٰىۚ وَ لَا تَجْهَرْ بِصَلَاتِكَ وَ لَا تُخَافِتْ بِهَا وَ ابْتَغِ بَیْنَ ذٰلِكَ سَبِیْلًا
Keh dijiye, Allah ko pukaaro ya Rahman ko pukaaro, jis naam se bhi tum pukaaro, uske liye sab achche naam hain. Aur apni namaz mein na zyada oonchi aawaz karo aur na bilkul dheemi, balki inke darmiyan ka raasta ikhtiyar karo.
Is Ayah mein Allah Ta'ala ne farmaya ke Allah ko kisi bhi naam se pukaara ja sakta hai jo uske Asma-ul-Husna (khoobsurat naam) mein se ho, maslan Allah ya Rahman. Dono naam ek hi zaat-e-baari Ta'ala ke hain aur un mein koi farq nahi. Yeh mushrikeen ke aitraaz ka jawab tha jo kehte the ke Nabi (SAW) kabhi Allah kehte hain aur kabhi Rahman, jabke woh ek hi zaat hai.
Is Ayah ka doosra hissa namaz mein aawaz ke mutalliq hai. Nabi Akram (SAW) ko hukm diya gaya ke namaz mein na itni oonchi aawaz se qiraat karein ke mushrikeen sun kar takleef dein, aur na itni dheemi ke Sahaba sun na sakein. Balki i'tidaal (moderation) ka raasta ikhtiyar karne ka hukm diya gaya. Imam Bukhari aur Muslim ne Hazrat Ibn Abbas (RA) se riwayat kiya hai ke yeh Ayah us waqt nazil hui jab Nabi Akram (SAW) Makka mein chhupe hue the aur mushrikeen ko aapki qiraat pasand nahi thi. Is hukm ka maqsad fitne se bachna aur musalmanon ko aasani faraham karna tha, taake woh sukoon se apni ibadat kar sakein.
Surah 17 : 111
وَ قُلِ الْحَمْدُ لِلّٰهِ الَّذِیْ لَمْ یَتَّخِذْ وَلَدًا وَّ لَمْ یَكُنْ لَّهٗ شَرِیْكٌ فِی الْمُلْكِ وَ لَمْ یَكُنْ لَّهٗ وَلِیٌّ مِّنَ الذُّلِّ وَ كَبِّرْهُ تَكْبِیْرًا
Aur kaho, sab tareef Allah hi ke liye hai, jisne na koi aulaad banayi aur na hi uske mulk mein koi uska shareek hai, aur na hi woh kamzori ki wajah se kisi ka dost hai. Aur uski khoob badayi bayan karo.
Yeh Ayat Allah Ta'ala ki wahdaniyat, qudrat aur azmat ka ek mukammal bayan hai. Is mein Allah Ta'ala ne apne bandon ko hukm diya hai ke woh uski tareef karein aur uski badayi bayan karein.
Allah Ta'ala ne farmaya ke woh har qism ki aulaad se paak hai. Is mein Nasara ke aqeede ki tardeed hai jo Hazrat Isa (AS) ko Allah ka beta kehte hain, aur mushrikeen ke aqeede ki bhi jo farishton ko Allah ki betiyan kehte the. Allah Ta'ala ko kisi aulaad ki zaroorat nahi, kyunke woh khud-mukhtar hai.
Mazeed farmaya ke uske mulk mein koi uska shareek nahi. Woh akela hi saari kainat ka malik aur mutasarrif hai. Koi uske ikhtiyar mein hissa dar nahi. Uska hukm mutlaq hai aur uski badshahat mein koi dakhal nahi de sakta.
Aur na hi woh kamzori ki wajah se kisi ka dost ya madadgar hai. Allah Ta'ala har qism ki kamzori aur naqais se paak hai. Use kisi ki madad ki zaroorat nahi. Agar woh kisi ko wali banata hai to apni rehmat se, na ke apni kamzori ki wajah se.
Aakhir mein hukm diya gaya ke "Aur uski khoob badayi bayan karo". Is se murad hai ke Allah Ta'ala ki azmat aur buzurgi ka har waqt iqrar kiya jaye aur uski takbeer ki jaye. Yeh Ayat Surah Al-Isra ka ikhtitam hai aur Tawheed ka ek jamay bayan hai.
