Surah Maryam ek Makki Surah hai, jiska nuzool Hijrat-e-Madinah se pehle, Makkah ke darmiyani daur mein hua tha. Is waqt Haalat-o-Waqiyat yeh the ke Musalman Habsah (Abyssinia) ki taraf Hijrat kar rahe the, aur Isaiyon (Christians) se unka rabta barh raha tha. Is Surah ki Markazi Theme 'Risaalat ka Suboot aur Allah ki Qudrat se Paidaish' aur 'Rehman ki Rahmat aur Maghfirat' hai. Is Surah mein khaas taur par Allah ki be-inteha Rahmat ka zikr hai, aur uski qudrat ka izhar karne ke liye teen ahem waqiyat bayan kiye gaye hain, jahan paidaish ke ajeeb-o-ghareeb tareeqe hue:Hazrat Zakariyya {عَلَيْهِ اَلسَّلَامُ} aur Hazrat Yahya {عَلَيْهِ اَلسَّلَامُ}: Budhape mein Hazrat Yahya {عَلَيْهِ اَلسَّلَامُ} ki paidaish.Hazrat Maryam {عَلَيْهَا اَلسَّلَامُ} aur Hazrat Isa {عَلَيْهِ اَلسَّلَامُ}: Hazrat Isa {عَلَيْهِ اَلسَّلَامُ} ki baghair baap ke paidaish.Hazrat Ibrahim {عَلَيْهِ اَلسَّلَامُ} aur unke walid: Hazrat Ibrahim {عَلَيْهِ اَلسَّلَامُ}$ ka apne mushrik walid se mubahisa aur unse alag hona.Ahkam aur naseehatein yeh hain: Ismein logon ko Shirk (Allah ke saath kisi ko shareek karna) aur uske khatarnak anjaam se daraya gaya hai, khaas taur par woh log jo kehte hain ke Allah ka beta hai. Aur Isme yeh wazahat ki gayi hai ke Allah ki rahmat uske gazab se zyada hai, aur uski Rahmat har us shakhs ko shamil karti hai jo uski taraf tauba aur nikalusi se rujoo karta hai.
Surah 19 : 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 19 : 1
كٓهٰیٰعٓصٓ
Kaaf, Haa, Yaa, Ain, Saad.
Yeh ayat Huruf-e-Muqatta'at mein se hai, yaani woh alag alag huroof jo Quran ki baaz suraton ke shuru mein aate hain. Inke asal maani aur maqsad ka ilm sirf Allah Ta'ala ko hai. Mufassireen ne inke mutalliq mukhtalif aqwal bayan kiye hain. Ek qaul ke mutabiq, yeh huroof Quran ke I'jaz (mojize) ki taraf ishara karte hain. Arabi zaban ke mahir hone ke bawajood, Arab inhi huroof se bane Quran jaisi kitab paida karne se aajiz rahe. Is tarah, yeh huroof is baat ki daleel hain ke Quran Allah ka kalaam hai aur insani takhleeq nahi. Doosra qaul yeh hai ke yeh huroof Allah aur uske Rasool (ﷺ) ke darmiyan raaz hain. Inka zikr Quran mein is baat ki bhi nishani hai ke Allah Ta'ala har cheez par qadir hai aur uske ilm ki koi hadd nahi. In huroof ka maqsad logon ko ghaur-o-fikr ki dawat dena aur Quran ki azmat ko ujagar karna hai.
Surah 19 : 2
ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهٗ زَكَرِیَّا
Yeh tumhare Rab ki us rehmat ka zikr hai jo usne apne bande Zakariya (علیہ السلام) par ki.
Is ayat mein Allah Ta'ala apne Nabi Muhammad (ﷺ) ko Hazrat Zakariya (علیہ السلام) par ki gayi apni khaas rehmat ka qissa bayan karne ka hukm de rahe hain. Yeh qissa Allah ki qudrat aur uski rehmat ki ek azeem nishani hai, jismein ek buzurg Nabi ko budhape mein aulad ata ki gayi, jab insani aitbaar se iski koi tawaqqo nahi thi. Yeh waqia is baat ki daleel hai ke Allah ki rehmat har cheez par ghalib hai aur woh apne nek aur saleh bandon ki duaein qabool karta hai, chahe halaat kitne hi na-umeed kyun na hon. Is zikr ka maqsad logon ko Allah ki qudrat-e-kaamila aur uski be-inteha rehmat par mukammal yaqeen dilana hai. Yeh qissa aage aane wali ayaton mein Hazrat Zakariya (علیہ السلام) ki dua aur unhein Hazrat Yahya (علیہ السلام) ki basharat ka pas manzar faraham karta hai, jo sab Allah ki rehmat ka hi nateeja hai.
Surah 19 : 3
اِذْ نَادٰى رَبَّهٗ نِدَآءً خَفِیًّا
Jab usne apne Rab ko chupke se pukara.
Yeh ayat Hazrat Zakariya (علیہ السلام) ki dua ke tareeqe ko bayan karti hai. Unhone Allah Ta'ala se apni haajat ko nihayat khamoshi aur posheedgi se talab kiya. Ismein dua ki ek azeem sunnat maujood hai ke banda jab Allah se kuch mange to aajizi aur khushu ke saath, aur agar mumkin ho to tanhai mein, chupke se mange. Is tarah dua karna riyakari se bachata hai aur Allah se qurbat ka gehra ehsaas dilata hai. Allah Ta'ala aise bandon ki duaein pasand farmate hain jo apni haajatein sirf usi ke saamne rakhte hain aur us par mukammal bharosa karte hain. Khufiya dua mein bandagi ka izhar zyada hota hai aur yeh is baat ki alamat hai ke dua karne wala sirf Allah ki raza aur uski qudrat par yaqeen rakhta hai, na ke logon ki tareef ya tawajjuh par. Is tareeqe se ki gayi dua mein ikhlas aur tawajjuh zyada hoti hai.
Surah 19 : 4
قَالَ رَبِّ اِنِّیْ وَهَنَ الْعَظْمُ مِنِّیْ وَ اشْتَعَلَ الرَّاْسُ شَیْبًا وَّ لَمْ اَكُنْۢ بِدُعَآئِكَ رَبِّ شَقِیًّا
Usne arz ki, "Aye mere Rab! Meri haddiyan kamzor ho chuki hain aur sar budhape ki wajah se safed ho gaya hai, aur main tujhse dua maang kar kabhi mehroom nahi raha."
Is ayat mein Hazrat Zakariya (علیہ السلام) apni kamzori aur budhape ka zikr karte hue Allah se dua kar rahe hain. Woh apni zaahiri halat bayan kar rahe hain ke unki haddiyan kamzor ho chuki hain aur sar safed baalon se bhar gaya hai, jo budhape ki alamat hai. Iske bawajood, woh Allah ki rehmat se na-umeed nahi hain. Unka yeh kehna ke "main tujhse dua maang kar kabhi mehroom nahi raha" unke Allah par mukammal bharose aur uski rehmat par yaqeen ko zahir karta hai. Yeh is baat ki daleel hai ke Allah apne bandon ki duaein sunta hai aur unki haajatein poori karta hai, chahe halaat kitne hi mushkil kyun na hon. Yeh dua mein apni aajizi aur Allah ki qudrat ka iqrar hai, jo Allah ko bahut pasand hai. Ismein yeh sabaq bhi hai ke insaan ko har haal mein Allah se dua karni chahiye aur uski rehmat se kabhi mayus nahi hona chahiye.
Surah 19 : 5
وَ اِنِّیْ خِفْتُ الْمَوَالِیَ مِنْ وَّرَآءِیْ وَ كَانَتِ امْرَاَتِیْ عَاقِرًا فَهَبْ لِیْ مِنْ لَّدُنْكَ وَلِیًّا
Aur mujhe apne baad rishtedaron ka darr hai, aur meri biwi baanjh hai, pas tu mujhe apni taraf se ek waris ata farma.
Hazrat Zakariya (علیہ السلام) apni dua mein mazeed arz karte hain ke unhein apne baad rishtedaron (mawali) ke mutalliq fikr hai, ke kahin woh deen ke mamle mein kotahi na karein ya unke ilm aur hikmat ke waris na ban sakein. Unki biwi bhi baanjh thi, jo insani aitbaar se aulad ki paidaish mein rukawat thi. Isliye unhone Allah se khaas taur par ek "wali" (waris) talab kiya jo unke baad deen ka kaam sambhale aur unki nabuwat ka waris bane. Yeh dua sirf dunyawi aulad ke liye nahi thi, balkeh deeni wirasat aur risalat ke silsile ko jari rakhne ke liye thi. Ismein Allah ki qudrat par mukammal yaqeen zahir hota hai ke woh baanjh ko bhi aulad de sakta hai. Is ayat mein yeh sabaq bhi hai ke momin ko apni nasal ke liye deeni fikr rakhni chahiye aur Allah se aisi aulad ki dua karni chahiye jo deen ki khidmat kare.
Surah 19 : 6
یَّرِثُنِیْ وَ یَرِثُ مِنْ اٰلِ یَعْقُوْبَ وَ اجْعَلْهُ رَبِّ رَضِیًّا
Woh mera waris bane aur Aal-e-Yaqub ka bhi waris bane, aur aye mere Rab! Usko pasandeeda bana de.
Is Ayah mein Hazrat Zakariya (AS) apni dua ko jari rakhte hue Allah Ta'ala se ek aise bete ki khwahish karte hain jo unka aur Aal-e-Yaqub ka waris bane. Yahan warasat se murad sirf maal-o-dolat ki warasat nahi, balkay ilm, hikmat, nabuwwat aur deeni zimmedariyon ki warasat hai, kyunki Anbiya (AS) maal ke waris nahi hote. Unka sacha wirsa ilm aur hidayat hota hai. Aal-e-Yaqub se murad Hazrat Yaqub (AS) ki nasal ke Anbiya hain, jinki deeni virasat ko aage badhane wala ek farzand Zakariya (AS) ko darkar tha.
Dua ke ikhtitam par woh Allah se iltija karte hain ke us farzand ko 'raziya' yaani pasandeeda bana de. Iska matlab hai ke woh Allah ki raza hasil karne wala, uski ita'at karne wala aur logon mein bhi maqbool ho. Yeh dua ek Nabi ki apni nasal ke liye deeni fikar aur unki ummat ki hidayat ke liye gehri khwahish ko zahir karti hai.
Surah 19 : 7
یٰزَكَرِیَّاۤ اِنَّا نُبَشِّرُكَ بِغُلٰمِ اِ۟سْمُهٗ یَحْیٰى لَمْ نَجْعَلْ لَّهٗ مِنْ قَبْلُ سَمِیًّا
Aye Zakariya! Hum tujhe ek ladke ki khushkhabri dete hain jiska naam Yahya hoga. Humne isse pehle kisi ka yeh naam nahi rakha.
Is Ayah mein Allah Ta'ala Hazrat Zakariya (AS) ki dua qabool farmate hue unhe ek farzand ki khushkhabri dete hain. Yeh khushkhabri is haal mein di gayi jab woh namaz mein mashgool the. Allah Ta'ala ne khud us ladke ka naam 'Yahya' rakha, jiska matlab hai 'woh zinda rahega'. Yeh naam uski roohani zindagi, uske deen ko zinda karne aur uski shahadat ke baad bhi uske zikr ke baqi rehne ki taraf ishara karta hai.
Is naam ki ek aur khaas baat yeh bayan ki gayi ke 'Humne isse pehle kisi ka yeh naam nahi rakha'. Yeh jumla Hazrat Yahya (AS) ki shaan aur martabe ki bulandi ko zahir karta hai. Iska matlab yeh bhi ho sakta hai ke is naam ka koi hamnaam ya hum-rutba shakhs isse pehle nahi guzra, ya yeh ke Allah Ta'ala ne khud is naam ko unke liye makhsoos kiya. Yeh Allah ki qudrat aur uski taraf se ek khaas inaam tha, jo ek buzurg Nabi ko uski ummeed se barh kar ata kiya gaya.
Surah 19 : 8
قَالَ رَبِّ اَنّٰى یَكُوْنُ لِیْ غُلٰمٌ وَّ كَانَتِ امْرَاَتِیْ عَاقِرًا وَّ قَدْ بَلَغْتُ مِنَ الْكِبَرِ عِتِیًّا
Usne kaha: Aye mere Rab! Mere ladka kaise hoga jabki meri biwi baanjh hai aur main budhape ki inteha ko pahunch chuka hoon?
Allah Ta'ala ki taraf se farzand ki khushkhabri sun kar Hazrat Zakariya (AS) ne hairat ka izhar kiya. Unka yeh sawal Allah ki qudrat par shak ki wajah se nahi tha, balkay insani fitrat ke mutabiq hairat aur ta'ajjub ke izhar ke taur par tha. Unhone apni aur apni biwi ki maujooda halat bayan ki: unki biwi baanjh thi aur woh khud budhape ki inteha ko pahunch chuke the, jahan aam taur par aulad ki paidaish mumkin nahi hoti.
Yeh sawal darasal Allah ki qudrat ki azmat ko samjhne aur uske mojize ki tasdeeq ke liye tha. Unhone apni insani kamzoriyon ko Allah ke samne pesh kiya taake Allah ki be-misal qudrat aur uske fazl ka izhar ho. Yeh bilkul waisa hi tha jaisa Hazrat Ibrahim (AS) aur unki biwi Sarah (AS) ne jab aulad ki khushkhabri suni thi to hairat ka izhar kiya tha. Yeh waqia Allah ki qudrat ki be-inteha wus'at ko numaya karta hai, jiske liye koi cheez mushkil nahi.
Surah 19 : 9
قَالَ كَذٰلِكَ قَالَ رَبُّكَ هُوَ عَلَیَّ هَیِّنٌ وَّ قَدْ خَلَقْتُكَ مِنْ قَبْلُ وَ لَمْ تَكُ شَیْئًا
Allah ne farmaya: Aisa hi hoga. Tere Rab ne kaha hai ke yeh mujh par bohot aasaan hai, aur main tujhe isse pehle paida kar chuka hoon jab tu kuch bhi na tha.
Hazrat Zakariya (AS) ke sawal ke jawab mein Allah Ta'ala ne farmaya ke 'Aisa hi hoga', yaani tumhari dua qabool ho chuki hai aur tumhare liye ladka paida hoga. Phir Allah Ta'ala ne apni qudrat-e-kamilah ka zikr karte hue farmaya ke 'yeh mujh par bohot aasaan hai'. Allah ke liye kisi bhi cheez ko wujud mein lana koi mushkil kaam nahi, chahe woh insani aqal ke liye kitna hi namumkin kyun na lage.
Is baat ko mazeed wazeh karne ke liye Allah Ta'ala ne Hazrat Zakariya (AS) ko unki apni takhleeq ki yaad dilayi: 'aur main tujhe isse pehle paida kar chuka hoon jab tu kuch bhi na tha'. Jab Allah Ta'ala insaan ko adam (nothingness) se wujud mein la sakta hai, to ek buzurg shakhs aur baanjh aurat se aulad paida karna uske liye aur bhi zyada aasaan hai. Yeh Ayah Allah ki be-hud qudrat aur uski takhleeqi salahiyat ka ek behtareen saboot hai, jo har qism ki hadood se bala-tar hai.
Surah 19 : 10
قَالَ رَبِّ اجْعَلْ لِّیْۤ اٰیَةً قَالَ اٰیَتُكَ اَلَّا تُكَلِّمَ النَّاسَ ثَلٰثَ لَیَالٍ سَوِیًّا
Usne kaha: Aye mere Rab! Mere liye koi nishani muqarrar farma de. Allah ne farmaya: Teri nishani yeh hai ke tu teen raaton tak logon se baat nahi kar sakega, jabki tu bilkul tandurust hoga.
Khushkhabri milne ke baad, Hazrat Zakariya (AS) ne Allah Ta'ala se ek nishani (ayat) talab ki taake unka dil mutma'in ho jaye aur woh is azeem mojize ki tasdeeq kar saken. Unka yeh talab karna Allah ki qudrat par shak ki wajah se nahi tha, balkay yaqeen ko mazeed mazboot karne aur is khushkhabri ki amali tasdeeq ke liye tha.
Allah Ta'ala ne unki dua qabool ki aur unhe ek khaas nishani ata farmayi: 'Teri nishani yeh hai ke tu teen raaton tak logon se baat nahi kar sakega, jabki tu bilkul tandurust hoga'. Yeh ek mojizati khamoshi thi, jo kisi beemari ya zuban ki kharabi ki wajah se nahi thi, balkay Allah ke hukm se thi. Is muddat mein woh sirf ishare se baat kar sakte the aur Allah ka zikr kar sakte the. Is nishani ka maqsad Zakariya (AS) ko aane wale waqiye ki azmat ka ehsaas dilana aur unhe Allah ki qudrat ki nishaniyon par ghaur karne ka mauqa faraham karna tha. Yeh khamoshi unke liye Allah ke zikr aur shukr ka ek khaas waqt ban gayi.
Surah 19 : 11
فَخَرَجَ عَلٰى قَوْمِهٖ مِنَ الْمِحْرَابِ فَاَوْحٰۤى اِلَیْهِمْ اَنْ سَبِّحُوْا بُكْرَةً وَّ عَشِیًّا
Phir woh apne logon ke paas mihrab se bahar aaye aur unhein ishare se bataya ke subah-o-shaam Allah ki tasbeeh karo.
Jab Hazrat Zakariya (AS) ko Allah Ta'ala ki taraf se Hazrat Yahya (AS) ki basharat mili aur unhone teen din tak baat na karne ki alamat dekhi, to woh apne ibadat-gah (mihrab) se bahar tashreef laaye. Wahan unke log maujood the. Chunke woh bolne se qasir the, isliye unhone ishare se unhein hukm diya ke woh subah aur shaam Allah Ta'ala ki tasbeeh aur paakeezgi bayan karein. Yeh ishara is baat ki daleel tha ke Allah ki qudrat har cheez par ghalib hai aur uski tareef har haal mein wajib hai. Is waqiye mein Allah ki qudrat aur uski azmat ka izhar hai, aur bandon ko har waqt uski yaad aur tasbeeh mein masroof rehne ki talqeen hai.
Surah 19 : 12
یٰیَحْیٰى خُذِ الْكِتٰبَ بِقُوَّةٍ وَ اٰتَیْنٰهُ الْحُكْمَ صَبِیًّا
Aye Yahya! Kitab ko mazbooti se pakdo. Aur humne unhein bachpan mein hi hikmat ata ki.
Is ayat mein Allah Ta'ala ne Hazrat Yahya (AS) ko mukhatib karte hue farmaya, "Aye Yahya! Kitab ko mazbooti se pakdo." Yahan 'Kitab' se muraad Taurat hai, jo us waqt ki shariat thi. Is hukm ka matlab hai ke woh us kitab ke ahkamat par poori quwwat, azm aur diljami ke saath amal karein aur uski hifazat karein. Iske baad Allah Ta'ala ne unki ek khaas fazeelat ka zikr kiya: "Aur humne unhein bachpan mein hi hikmat ata ki." Hikmat se muraad ilm, samajh, aur sahih faisla karne ki salahiyat hai. Yeh Allah ki taraf se ek khaas inam tha ke Hazrat Yahya (AS) ne kam umri mein hi deeni ilm aur fiqh mein maharat hasil kar li thi, jo unhein nabuwwat ke liye tayyar kar rahi thi.
Surah 19 : 13
وَّ حَنَانًا مِّنْ لَّدُنَّا وَ زَكٰوةً وَ كَانَ تَقِیًّا
Aur humne unhein apni taraf se narmi aur pakeezgi ata ki, aur woh parhezgar the.
Allah Ta'ala ne Hazrat Yahya (AS) ko mazeed fazail se nawaza. Farmaya, "Aur humne unhein apni taraf se narmi (hanan) ata ki." 'Hanan' ka matlab hai Allah ki khaas rehmat, shafqat aur logon ke liye mohabbat. Is sifat ki wajah se woh logon ke dilon mein jagah banate the aur unhein Allah ki taraf bulate the. Iske saath hi, unhein "pakeezgi (zakwah) bhi ata ki." Zakwah se muraad roohani pakeezgi, gunahon se doori aur akhlaqi bulandi hai. Yeh is baat ki alamat hai ke unka dil aur amal dono paak the. In tamam sifaton ke natije mein, "woh parhezgar the," yaani Allah se darne wale aur uske ahkamat ki pabandi karne wale the. Yeh sifatein unhein ek azeem nabi ke taur par numaya karti hain.
Surah 19 : 14
وَّ بَرًّۢا بِوَالِدَیْهِ وَ لَمْ یَكُنْ جَبَّارًا عَصِیًّا
Aur apne walidain ke saath neki karne wale the, aur woh sarkash aur na-farman nahi the.
Hazrat Yahya (AS) ki shakhsiyat ki ek aur azeem khoobi yeh thi ke woh "apne walidain ke saath neki karne wale the." Yeh sifat unki akhlaqi bulandi aur Allah ke ahkamat ki pairwi ki nishani hai, kyunki Islam mein walidain ke huqooq ko nihayat ahmiyat di gayi hai. Unki itaat aur khidmat karna Allah ki raza hasil karne ka zariya hai. Iske bar-aks, Allah Ta'ala ne farmaya ke "woh sarkash (jabbar) aur na-farman (asi) nahi the." 'Jabbar' us shakhs ko kehte hain jo takabbur aur ghamand mein mubtala ho, aur 'asi' usko jo Allah aur uske bandon ki nafarmani kare. Hazrat Yahya (AS) in dono buri sifaton se paak the, woh mutawaze, farmanbardar aur Allah ke aage jhukne wale the. Yeh sifatein unki nabuwwat ke liye zaroori theen.
Surah 19 : 15
وَ سَلٰمٌ عَلَیْهِ یَوْمَ وُلِدَ وَ یَوْمَ یَمُوْتُ وَ یَوْمَ یُبْعَثُ حَیًّا
Aur salamati ho un par jis din woh paida hue, aur jis din woh wafat payenge, aur jis din woh dobara zinda uthaye jayenge.
Yeh ayat Hazrat Yahya (AS) ke liye Allah Ta'ala ki taraf se mukammal salamati aur aman ka elan hai. Allah ne un par teen aham mauqon par salamati nazil farmai: "jis din woh paida hue," kyunki paidaish ke waqt insaan kamzor aur khatre mein hota hai. Phir "jis din woh wafat payenge," kyunki maut ka lamha bhi insaan ke liye azmaish aur khauf ka hota hai. Aur teesra, "jis din woh dobara zinda uthaye jayenge," jo qiyamat ka din hoga aur hisab-kitab ka waqt hoga. In teenon marahil par salamati ka matlab hai ke Hazrat Yahya (AS) har qism ke khauf, takleef aur azab se mehfooz rahenge. Yeh unki shaan aur Allah ke nazdeek unke buland maqam ki daleel hai, jaisa ke Hazrat Isa (AS) ne bhi apne liye isi tarah ki salamati ka zikr kiya tha.
Surah 19 : 16
وَ اذْكُرْ فِی الْكِتٰبِ مَرْیَمَ اِذِ انْتَبَذَتْ مِنْ اَهْلِهَا مَكَانًا شَرْقِیًّا
Aur kitaab mein Maryam ka zikr karo, jab woh apne ghar walon se alag hokar mashriqi simt mein ek jagah chali gayi.
Allah Ta'ala ne Nabi Akram (ﷺ) ko hukm diya ke woh kitaab mein Maryam (علیہا السلام) ka qissa bayan karein. Jab Maryam (علیہا السلام) ne apne ghar walon se alag hokar Bait-ul-Maqdis ke mashriqi hisse mein ek jagah ikhtiyar ki. Is tanhai ka maqsad ibadat aur Allah ki yaad mein mashgool hona tha. Yeh unki pakeezgi aur taqwa ki nishani thi ke woh duniya ki alayeshon se door reh kar Allah se lou lagana chahti theen. Is se yeh bhi maloom hota hai ke baaz auqat ibadat aur munajat ke liye tanhai ikhtiyar karna mustahab hai taake qalb mein khushu aur khuzu paida ho.
Surah 19 : 17
فَاتَّخَذَتْ مِنْ دُوْنِهِمْ حِجَابًا فَاَرْسَلْنَاۤ اِلَیْهَا رُوْحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِیًّا
Phir unhon ne un logon se parda kar liya. To hum ne unki taraf apni rooh (Jibreel) ko bheja, pas woh unke samne ek mukammal insani shakal mein zahir hue.
Jab Maryam (علیہا السلام) ne tanhai ikhtiyar ki, to unhon ne apne aur logon ke darmiyan parda kar liya taake woh behtar tareeqe se ibadat kar sakein aur kisi ki nazar un par na pade. Isi halat mein Allah Ta'ala ne apni rooh, yani Farishta Jibreel (علیہ السلام) ko unki taraf bheja. Jibreel (علیہ السلام) unke samne ek mukammal aur khoobsurat insani shakal mein zahir hue, taake Maryam (علیہا السلام) unki baat ko samajh sakein aur unse khaufzada na hon. Yeh Allah ki qudrat ka nishan tha ke ek farishta insani roop mein tashreef laya taake Allah ka paigham muntaqil kar sake.
Surah 19 : 18
قَالَتْ اِنِّیْۤ اَعُوْذُ بِالرَّحْمٰنِ مِنْكَ اِنْ كُنْتَ تَقِیًّا
Maryam ne kaha, "Main tum se Rahman ki panah mangti hoon, agar tum parhezgar ho."
Jab Maryam (علیہا السلام) ne Jibreel (علیہ السلام) ko insani shakal mein dekha, to woh unhein ek ajnabi mard samajhin. Unki izzat aur pakeezgi ke takazay ke mutabiq, unhon ne foran Allah Ta'ala ki panah talab ki. Unhon ne kaha, "Main Rahman ki panah mangti hoon tum se, agar tum Allah se darne wale ho." Is jumle mein unhon ne us shakhs ko Allah ka khauf dilaya, taake woh kisi buri niyat se unke qareeb na aaye. Yeh unki iman ki mazbooti aur haya ka saboot tha ke mushkil waqt mein bhi unhon ne sab se pehle Allah ko pukara aur uski panah talab ki.
Surah 19 : 19
قَالَ اِنَّمَاۤ اَنَا رَسُوْلُ رَبِّكِ لِاَهَبَ لَكِ غُلٰمًا زَكِیًّا
Us (Jibreel) ne kaha, "Main to sirf tumhare Rab ka bheja hua qasid hoon, taake tumhein ek pakeeza beta ata karoon."
Jibreel (علیہ السلام) ne Maryam (علیہا السلام) ki ghabrahat aur khauf ko mehsoos karte hue foran apni haqeeqat bayan ki. Unhon ne kaha ke woh koi aam insaan ya buri niyat wala shakhs nahi hain, balkay Allah Ta'ala ke bheje hue farishte hain. Unka maqsad Maryam (علیہا السلام) ko ek khushkhabri dena tha: Allah ke hukm se unhein ek pakeeza aur naik beta ata kiya jayega. Yeh Allah ki qudrat ka izhaar tha ke woh baghair baap ke beta ata farma sakta hai, jaisa ke Adam (علیہ السلام) ko baghair maa baap ke paida kiya aur Hawwa (علیہا السلام) ko baghair maa ke paida kiya.
Surah 19 : 20
قَالَتْ اَنّٰى یَكُوْنُ لِیْ غُلٰمٌ وَّ لَمْ یَمْسَسْنِیْ بَشَرٌ وَّ لَمْ اَكُ بَغِیًّا
Maryam ne kaha, "Mere beta kaise ho sakta hai, jabke mujhe kisi bashar ne chhua tak nahi aur na hi main badkaar hoon?"
Jibreel (علیہ السلام) ki baat sun kar Maryam (علیہا السلام) ko shadeed hairat hui. Unhon ne sawal kiya ke unhein beta kaise ho sakta hai, jabke unki shadi nahi hui aur kisi mard ne unhein chhua tak nahi. Unhon ne mazeed wazahat ki ke woh koi badkaar aur fahash aurat bhi nahi hain, jiske liye baghair shadi ke aulad hona mumkin ho. Yeh sawal unki pakeezgi, haya aur Allah ki qudrat par yaqeen ke bawajood insani fitrat ke mutabiq tha, ke woh is ajeeb waqiye ki hikmat samajhna chahti theen. Is se zahir hota hai ke Allah ki qudrat har cheez par haawi hai aur woh jo chahe kar sakta hai.
Surah 19 : 21
قَالَ كَذٰلِكِ قَالَ رَبُّكِ هُوَ عَلَیَّ هَیِّنٌ وَ لِنَجْعَلَهٗۤ اٰیَةً لِّلنَّاسِ وَ رَحْمَةً مِّنَّا وَ كَانَ اَمْرًا مَّقْضِیًّا
(Allah ne) farmaya: "Aisa hi hoga. Tumhare Rab ne farmaya hai ke yeh mujh par bohot aasan hai. Aur (hum yeh is liye kar rahe hain) taake hum use logon ke liye ek nishani aur apni taraf se ek rehmat banayen. Aur yeh ek faisla shuda kaam hai."
Is Ayah mein Allah Ta'ala ne Hazrat Maryam (A.S.) ke sawal ka jawab diya, jab unhone be-baap bachche ki wiladat par ta'ajjub ka izhar kiya tha. Allah ne farmaya ke unke Rab ke liye yeh kaam nihayat aasan hai. Allah ki qudrat ke liye koi cheez mushkil nahi. Hazrat Isa (A.S.) ki wiladat baghair baap ke, Allah ki be-misaal qudrat ki ek azeem nishani thi.
Is wiladat ka maqsad yeh tha ke woh logon ke liye ek ayat (nishani) banein aur Allah ki taraf se ek rehmat. Hazrat Isa (A.S.) ne logon ko hidayat aur nijaat ka rasta dikhaya. Yeh Allah ka pehle se kiya gaya faisla tha, jo taqdeer mein likha ja chuka tha aur jise koi badal nahi sakta tha. Is se Allah ki hikmat aur uski be-inteha qudrat ka izhar hota hai, jo har cheez par qadir hai.
Surah 19 : 22
فَحَمَلَتْهُ فَانْتَبَذَتْ بِهٖ مَكَانًا قَصِیًّا
Phir Maryam ne us (bachche) ko pet mein le liya aur uske saath ek door jagah chali gayin.
Jab Hazrat Maryam (A.S.) ko hamal thehra, to unhone logon ki tanqeed aur sharmindagi se bachne ke liye ek door-daraaz aur tanha jagah ka rukh kiya. Yeh unki paak-daamani aur sharafat ki daleel thi, kyunke woh jaanti theen ke log un par kya ilzam lagayenge aur unke liye yeh imtehan kitna sakht hoga.
Unhone Allah par bharosa kiya aur uski madad ki talab mein tanhaai ikhtiyar ki. Is se unki sabr aur Allah par tawakkul ki misaal milti hai. Unhone samajh liya tha ke is ghair-mamooli waqiye ki wajah se unhe samaj mein bohot si mushkilat ka samna karna padega, isliye unhone logon se kinara-kashi ikhtiyar ki taake Allah ke faisle ko qabool kar sakein aur uski rehmat ke muntazir rahein.
Surah 19 : 23
فَاَجَآءَهَا الْمَخَاضُ اِلٰى جِذْعِ النَّخْلَةِ قَالَتْ یٰلَیْتَنِیْ مِتُّ قَبْلَ هٰذَا وَ كُنْتُ نَسْیًا مَّنْسِیًّا
Phir use dard-e-zih (delivery pain) ek khajoor ke tanay ki taraf le aaya. Woh kehne lageen: "Kaash main is se pehle hi mar jaati aur bilkul bhooli bisri ho jaati."
Hazrat Maryam (A.S.) ko jab bachche ki paidaish ka dard shuru hua, to woh ek khajoor ke tanay ke paas pahunch gayin. Is waqt un par shadeed gham aur mayoosi chha gayi. Unhone tamanna ki ke woh is se pehle hi mar chuki hotin aur logon ki nazron se ojhal ho chuki hotin, taake unhe is mushkil aur sharmindagi ka samna na karna pade.
Yeh unki insani fitrat ka izhar tha, kyunke woh jaanti theen ke is be-baap bachche ki paidaish par log un par kya ilzam lagayenge aur unki paak-daamani par shaq karenge. Yeh takleef aur sharmindagi ka ehsaas unke liye bohot sakht tha. Is se zahir hota hai ke Allah ke nek bandon ko bhi mushkilat aur azmaishon mein insani kamzori aur gham ka ehsaas ho sakta hai, lekin woh phir bhi Allah par tawakkul rakhte hain.
Surah 19 : 24
فَنَادٰىهَا مِنْ تَحْتِهَاۤ اَلَّا تَحْزَنِیْ قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِیًّا
Phir uske neeche se (ek awaaz ne) use pukara: "Gham na kar, be-shak tere Rab ne tere neeche ek chashma jari kar diya hai."
Jab Hazrat Maryam (A.S.) gham aur takleef mein theen, to unke neeche se (yaani Hazrat Isa A.S. ne ya Jibrael A.S. ne) unko awaaz di ke gham na karein. Allah Ta'ala ne unke liye ek chashma jari kar diya tha taake woh pani pi sakein aur wazu kar sakein. Yeh Allah ki taraf se unke liye ek tasalli aur madad thi, jo unki mushkil ghadi mein unke saath tha.
Is se zahir hota hai ke Allah apne nek bandon ko mushkilat mein tanha nahi chhodta, balkay unki madad ke liye asbab paida karta hai aur unhe ghaib se sahara deta hai. Yeh awaaz unke liye umeed ki kiran thi, jisne unke dil ko taskeen di aur unhe mazeed sabr karne ki himmat di. Yeh Allah ki rehmat aur uski qudrat ka ek aur nishan tha.
Surah 19 : 25
وَ هُزِّیْۤ اِلَیْكِ بِجِذْعِ النَّخْلَةِ تُسٰقِطْ عَلَیْكِ رُطَبًا جَنِیًّا
Aur khajoor ke tanay ko apni taraf hila, woh tum par taaza pake hue khajoorein gira dega.
Allah Ta'ala ne Hazrat Maryam (A.S.) ko hukm diya ke woh khajoor ke tanay ko hilayein. Is hukm par amal karne se taaza pake hue khajoorein un par girne lageen. Yeh Allah ki qudrat ka ek aur nishan tha, kyunke ek kamzor aur dard mein mubtala aurat ke liye khajoor ke tanay ko hilana mushkil tha. Lekin Allah ke hukm se yeh kaam aasan ho gaya.
Khajoorein unke liye ghiza aur taskeen ka zariya baneen. Yeh Allah ki taraf se unke liye ek mu'jiza tha, jo unki paidaish ke waqt unki madad ke liye zahir hua. Is se yeh bhi sabaq milta hai ke Allah Ta'ala mushkilat mein apne bandon ke liye asbab paida karta hai aur unhe ghaib se rizq deta hai. Yeh waqia Hazrat Maryam (A.S.) ki azmat aur Allah ki un par khaas rehmat ki daleel hai.
Surah 19 : 26
فَكُلِیْ وَ اشْرَبِیْ وَ قَرِّیْ عَیْنًا فَاِمَّا تَرَیِنَّ مِنَ الْبَشَرِ اَحَدًا فَقُوْلِیْۤ اِنِّیْ نَذَرْتُ لِلرَّحْمٰنِ صَوْمًا فَلَنْ اُكَلِّمَ الْیَوْمَ اِنْسِیًّا
Phir khao aur piyo aur apni aankhein thandi karo. Agar tum kisi bashar ko dekho to keh dena ke maine Rahman ke liye roze ki mannat maani hai, isliye aaj main kisi insaan se baat nahi karungi.
Allah Ta'ala ne Maryam (AS) ko tasalli di ke woh is paakizeh phal (khajoor) ko khaayein aur is chashme ke paani ko piyein aur apne dil ko mutma'in karein. Unhein yeh bhi bataya gaya ke agar koi un se is bachche ke mutalliq sawal kare to woh sirf ishare se jawab dein aur kahein ke unhone Rahman ke liye khamoshi ka roza rakha hai, isliye woh aaj kisi insaan se baat nahi karengi. Yeh roza shariat-e-Muhammadi (SAW) mein jaiz nahi, lekin pehli ummaton mein iski ijazat thi. Is se maqsad yeh tha ke Allah Ta'ala khud Isa (AS) ki zubaan se unki be-gunahi ka elaan karwaye. Yeh Allah ki qudrat ka ek ajeeb nishaan tha jo Maryam (AS) ki paakdamani ka saboot tha.
Surah 19 : 27
فَاَتَتْ بِهٖ قَوْمَهَا تَحْمِلُهٗ قَالُوْا یٰمَرْیَمُ لَقَدْ جِئْتِ شَیْئًا فَرِیًّا
Phir woh us bachche ko uthaye hue apni qaum ke paas aayin. Unhone kaha: "Aye Maryam! Tumne to ek bohot buri cheez ki hai."
Maryam (AS) Allah ke hukum ke mutabiq, apne no-zaida bachche Isa (AS) ko uthaye hue apni qaum ke paas aayin. Jab logon ne unhein bachche ke saath dekha to woh hairan reh gaye aur un par bohot shadeed ilzaam lagaya. Unhone kaha, "Aye Maryam! Tumne to ek bohot bada gunah kiya hai, ek aisi cheez ki hai jo nihayat buri aur na-pasandida hai." Unka matlab tha ke tumne zina ka irtekab kiya hai, kyunki woh jante the ke Maryam (AS) ki shadi nahi hui thi. Yeh unki taraf se Maryam (AS) ki paakdamani par ek bohot bada hamla tha aur unke liye ek aazmaish thi.
Surah 19 : 28
یٰۤاُخْتَ هٰرُوْنَ مَا كَانَ اَبُوْكِ امْرَاَ سَوْءٍ وَّ مَا كَانَتْ اُمُّكِ بَغِیًّا
"Aye Haroon ki behan! Na tumhara baap bura aadmi tha aur na tumhari maa badkaar thi."
Qaum ne Maryam (AS) ko unke khandani sharafat aur paakdamani ka hawala dekar ta'ana diya. Unhone kaha, "Aye Haroon ki behan!" Is se murad ya to unke bhai Haroon the, ya phir koi neik aadmi jo unke qabile mein mash'hoor tha, ya phir Nabi Haroon (AS) se nisbat dekar unke khandani sharafat ko yaad dilaya. Unhone mazeed kaha ke tumhare walid Imran (AS) ek neik aur paakbaaz aadmi the, aur tumhari walida bhi kabhi badkaar nahi thin. Is ta'ane ka maqsad yeh tha ke tumhare khandani pas-manzar ke bawajood tumne yeh bura kaam kaise kiya? Yeh unki taraf se Maryam (AS) par ilzaam ki shiddat ko zahir karta hai aur unhein sharminda karne ki koshish thi.
Surah 19 : 29
فَاَشَارَتْ اِلَیْهِ قَالُوْا كَیْفَ نُكَلِّمُ مَنْ كَانَ فِی الْمَهْدِ صَبِیًّا
To Maryam ne bachche ki taraf ishara kiya. Unhone kaha: "Hum us se kaise baat karein jo paalney mein bachcha hai?"
Maryam (AS) ne Allah ke hukum ke mutabiq, khamoshi ka roza rakha hua tha, isliye unhone apne bachche Isa (AS) ki taraf ishara kiya. Is ishare ka matlab tha ke woh khud is bachche se sawal karein. Qaum ke log is par aur bhi hairan aur gusse mein aa gaye. Unhone ta'ajjub se kaha, "Hum us bachche se kaise baat karein jo abhi paalney mein hai aur doodh peeta bachcha hai?" Unhein laga ke Maryam (AS) unka mazaaq uda rahi hain ya unhein bewaqoof bana rahi hain. Yeh unki samajh se bahar tha ke ek no-zaida bachcha kaise baat kar sakta hai. Lekin yeh Allah ki qudrat ka ek ajeeb nishaan tha jo ab zahir hone wala tha aur Maryam (AS) ki be-gunahi ka saboot tha.
Surah 19 : 30
قَالَ اِنِّیْ عَبْدُ اللّٰهِ اٰتٰىنِیَ الْكِتٰبَ وَ جَعَلَنِیْ نَبِیًّا
Bachche ne kaha: "Main Allah ka banda hoon. Usne mujhe kitaab di hai aur mujhe Nabi banaya hai."
Allah Ta'ala ki qudrat se, Isa (AS) ne paalney mein hi baat karni shuru kar di. Unhone sab se pehle apni bandagi ka elaan kiya, "Main Allah ka banda hoon," taake log unhein khuda ya khuda ka beta na samajh lein. Phir unhone apni nabuwat ka elaan kiya aur farmaya ke Allah ne unhein kitaab (Injeel) ata ki hai aur unhein Nabi banaya hai. Yeh ek bohot bada mojiza tha jo Maryam (AS) ki paakdamani ka saboot tha aur un par lage hue ilzaam ko jhoota sabit karta tha. Is waqiye ka zikr Quran mein Surah Al-Imran mein bhi hai, jahan Isa (AS) ke mojizat ka bayan hai.
Hadees mein aata hai ke sirf teen bachchon ne paalney mein baat ki: Isa (AS), Juraij ke zamane ka bachcha, aur Firaun ki beti ki khadima ka bachcha. (Sahih Bukhari, Kitab Al-Anbiya, Hadees # 3436)
Surah 19 : 31
وَّ جَعَلَنِیْ مُبٰرَكًا اَیْنَ مَا كُنْتُ وَ اَوْصٰنِیْ بِالصَّلٰوةِ وَ الزَّكٰوةِ مَا دُمْتُ حَیًّا
Aur usne mujhe barkat wala banaya jahan kahin bhi main rahoon, aur usne mujhe namaz aur zakat ki wasiyat ki jab tak main zinda rahoon.
Is ayat mein Hazrat Isa (AS) apni paidaish ke foran baad Allah Ta'ala ki taraf se di gayi nematon aur ahkamat ka zikr karte hain. Woh farmate hain ke Allah ne unhe barkat wala banaya, yani unki zaat aur unke kaam mein khair aur fayda rakha, jahan kahin bhi woh rahen. Yeh barkat unki dawat, taleem aur logon ki hidayat mein zahir hui.
Mazeed, Allah ne unhe namaz aur zakat ki wasiyat ki. Yeh is baat ki daleel hai ke namaz aur zakat sirf Ummat-e-Muhammadi (SAW) par farz nahi the, balkay pichli ummaton par bhi in ibadaton ka hukm tha. Hazrat Isa (AS) ne yeh bhi wazeh kiya ke yeh ahkamat un par jab tak woh zinda rahen, farz rahenge. Isse maloom hota hai ke ibadat aur Allah ki itaat zindagi ke aakhri lamhe tak lazim hai.
Surah 19 : 32
وَّ بَرًّۢا بِوَالِدَتِیْ وَ لَمْ یَجْعَلْنِیْ جَبَّارًا شَقِیًّا
Aur apni walida ke saath neki karne wala, aur usne mujhe sarkash aur badbakht nahi banaya.
Hazrat Isa (AS) apni baat jari rakhte hue farmate hain ke Allah ne unhe apni walida ke saath neki karne wala banaya. Yeh is baat ki nishani hai ke walidain ke huqooq Islam mein kitne ahem hain, aur yeh hukm pichli shariaton mein bhi maujood tha. Walida ki khidmat aur unse husn-e-suluk karna Allah ki raza hasil karne ka behtareen zariya hai.
Iske baad woh farmate hain ke Allah ne unhe sarkash aur badbakht nahi banaya. 'Jabbar' us shakhs ko kehte hain jo takabbur aur ghamand mein mubtala ho, aur logon par zulm kare. 'Shaqi' woh hai jo badbakht aur nafarman ho. Hazrat Isa (AS) ne is baat se apni tawazu aur Allah ki itaat guzari ka izhar kiya, aur un tamam ghalat aqeedon ki tardeed ki jo unke bare mein phailaye gaye the. Unka maqsad sirf Allah ki wahdaniyat aur uske ahkamat ki tableegh tha.
Surah 19 : 33
وَ السَّلٰمُ عَلَیَّ یَوْمَ وُلِدْتُّ وَ یَوْمَ اَمُوْتُ وَ یَوْمَ اُبْعَثُ حَیًّا
Aur mujh par salamati ho jis din main paida hua, aur jis din main marunga, aur jis din main dobara zinda uthaya jaunga.
Hazrat Isa (AS) apni guftugu mein teen ahem marahil ka zikr karte hain jin par Allah ki taraf se unke liye salamati ka elaan kiya gaya hai. Pehla marhala jis din woh paida hue, jo unki paidaish ke moajize aur pakizgi ki daleel hai. Doosra marhala jis din woh marenge, jo is baat ki taraf ishara hai ke unki maut bhi Allah ke hukm se hogi aur woh us din bhi aman mein rahenge.
Teesra aur sabse ahem marhala jis din woh dobara zinda uthaye jayenge. Yeh qiyamat ke din ki taraf ishara hai, jab har rooh ko dobara uthaya jayega. Is din ki salamati unke liye Allah ki khas rehmat aur unke maqam-e-nabuwat ki alamat hai. Yeh ayat is baat ko bhi wazeh karti hai ke maut aur dobara zinda hona har insan ke liye haqeeqat hai, aur Allah ke nek bandon ke liye in marahil mein bhi aman aur salamati hoti hai.
Surah 19 : 34
ذٰلِكَ عِیْسَى ابْنُ مَرْیَمَ قَوْلَ الْحَقِّ الَّذِیْ فِیْهِ یَمْتَرُوْنَ
Yeh hai Isa ibn Maryam, sach baat jiske mutalliq log shak karte hain.
Is ayat mein Allah Ta'ala ne Hazrat Isa (AS) ki haqeeqi pehchan aur unki shan ko wazeh farmaya hai. Allah Ta'ala irshad farmate hain ke yeh hai Isa ibn Maryam, yaani wohi Isa jinke bare mein abhi zikr kiya gaya hai, jo Allah ke bande aur rasool the, aur jinhone apni paidaish ke foran baad Allah ki wahdaniyat ka elaan kiya. Unki nisbat unki walida Maryam (AS) ki taraf ki gayi hai taake unki insaniyat aur Allah ka banda hona wazeh ho.
Yeh wohi sach baat hai jiske mutalliq log shak karte hain. Isse murad Nasara (Christians) ke woh aqeede hain jismein woh Hazrat Isa (AS) ko Allah ka beta ya khud Allah kehte hain. Quran-e-Kareem in tamam ghalat aqeedon ki tardeed karta hai aur Hazrat Isa (AS) ko Allah ka moaziz Nabi aur Rasool qarar deta hai. Unki paidaish bila baap ke hona Allah ki qudrat ki nishani hai, na ke unki uluhiyat ki daleel.
Surah 19 : 35
مَا كَانَ لِلّٰهِ اَنْ یَّتَّخِذَ مِنْ وَّلَدٍ سُبْحٰنَهٗ اِذَا قَضٰۤى اَمْرًا فَاِنَّمَا یَقُوْلُ لَهٗ كُنْ فَیَكُوْنُ
Allah ke liye yeh mumkin nahi ke woh koi aulaad banaye. Woh paak hai! Jab woh kisi kaam ka irada karta hai, to bas usse kehta hai "Ho ja!" aur woh ho jata hai.
Yeh ayat Allah Ta'ala ki azmat, be-niyazi aur qudrat-e-kamila ko bayan karti hai. Allah Ta'ala irshad farmate hain ke Allah ke liye yeh mumkin nahi ke woh koi aulaad banaye. Aulaad ki zaroorat insano ko hoti hai jo fani hain aur jinhe apni nasl chalane ki hajat hoti hai. Allah Ta'ala har hajat se paak hai, woh azal se hai aur abad tak rahega. Uska koi shareek nahi, na hi use kisi madadgar ya waris ki zaroorat hai.
Isliye Allah Ta'ala ne farmaya "Woh paak hai!", yani woh har us naqais se paak hai jo uski zaat-e-aqdas ke shayan-e-shan nahi. Phir Allah Ta'ala apni qudrat-e-mutlaqa ka zikr karte hue farmate hain ke jab woh kisi kaam ka irada karta hai, to bas usse kehta hai "Ho ja!" aur woh ho jata hai. Yeh "Kun Faya Kun" (Ho ja, to woh ho jata hai) Allah ki be-misaal qudrat ka izhar hai, jiske liye koi cheez mushkil nahi. Hazrat Isa (AS) ki bila baap paidaish bhi isi qudrat ki nishani hai.
Surah 19 : 36
وَ اِنَّ اللّٰهَ رَبِّیْ وَ رَبُّكُمْ فَاعْبُدُوْهُ هٰذَا صِرَاطٌ مُّسْتَقِیْمٌ
Aur beshak Allah mera aur tumhara Rab hai, so uski ibadat karo. Yahi seedha raasta hai.
Yeh Ayah Hazrat Isa (Alaihis Salam) ke paigham ka nichor pesh karti hai. Unhone apni qaum ko mukhatib karte hue farmaya ke Allah hi mera aur tumhara Rab hai. Is baat mein unhone apni aur apni qaum ki rabubiyat mein koi farq nahi kiya, balkay sab ko Allah Ta'ala ki wahdaniyat ki taraf bulaya. Iske baad unhone hukm diya ke sirf usi ki ibadat karo. Yeh ibadat ka hukm Tawheed ki bunyad hai, jismein Allah ke siwa kisi aur ko ibadat ke laiq nahi samjha jata.
Aakhir mein farmaya gaya ke yahi seedha raasta hai. Iska matlab hai ke Allah ki wahdaniyat ko tasleem karna aur sirf usi ki ibadat karna hi woh mustaqeem raasta hai jo insaan ko dunya aur akhirat mein kamyabi ki taraf le jata hai. Is raaste se hatna gumrahi aur bhatakna hai. Yeh Ayah Isa (AS) ki ilahiyat ke da'won ki sakhti se tardeed karti hai.
Surah 19 : 37
فَاخْتَلَفَ الْاَحْزَابُ مِنْۢ بَیْنِهِمْ فَوَیْلٌ لِّلَّذِیْنَ كَفَرُوْا مِنْ مَّشْهَدِ یَوْمٍ عَظِیْمٍ
Phir unke darmiyan se mukhtalif girohon ne ikhtilaf kiya. So halakat hai un kafiron ke liye ek bade din ki hazri se.
Hazrat Isa (Alaihis Salam) ki wazeh taleemat ke bawajood, unki qaum ke logon mein mukhtalif girohon ne ikhtilaf kiya. Kuch logon ne unhein Allah ka beta bana diya, kuch ne unhein khud Allah keh diya, aur kuch ne unki nabuwat ka inkar kar diya. Is tarah woh Tawheed ke seedhe raaste se bhatak gaye aur mukhtalif firqon mein bat gaye. Yeh ikhtilaf asal haqeeqat se inhiraf ka nateeja tha.
Is ikhtilaf aur kufr ke nateeje mein Allah Ta'ala ne farmaya ke halakat hai un kafiron ke liye ek bade din ki hazri se. Yahan 'bada din' se murad Qayamat ka din hai, jis din sab ko Allah ke huzoor pesh hona hoga. Us din kafiron ko apne kufr aur gumrahi ki wajah se shadeed azab aur halakat ka saamna karna padega. Yeh unke liye ek sakht tanbeeh hai jo haq ko pehchanne ke bawajood usse munh modte hain.
Surah 19 : 38
اَسْمِعْ بِهِمْ وَ اَبْصِرْ یَوْمَ یَاْتُوْنَنَا لٰكِنِ الظّٰلِمُوْنَ الْیَوْمَ فِیْ ضَلٰلٍ مُّبِیْنٍ
Kitna sunne wale aur dekhne wale honge woh us din jab woh hamare paas aayenge! Lekin aaj zalim khuli gumrahi mein hain.
Yeh Ayah Qayamat ke din zalimon ki haalat ko bayan karti hai. Allah Ta'ala farmate hain ke kitna sunne wale aur dekhne wale honge woh us din jab woh hamare paas aayenge! Iska matlab hai ke dunya mein jo log haq baat sunne aur dekhne se ghafil the, Qayamat ke din unki sama'at aur basarat (sunne aur dekhne ki quwwat) intehai tez ho jayegi. Woh har cheez ko wazeh taur par dekhenge aur sunenge, aur un par haqeeqat aashkar ho jayegi. Lekin us waqt yeh idraak unke kisi kaam na aayega.
Iske bar-aks, dunya mein unki haalat yeh hai ke aaj zalim khuli gumrahi mein hain. Yani dunya ki zindagi mein woh haq se bekhabar aur ghaflat mein mubtala hain. Woh Allah ki nishaniyon ko nahi dekhte, aur uske paighamaat ko nahi sunte. Unki yeh gumrahi itni wazeh hai ke usmein kisi shak ki gunjaish nahi. Yeh Ayah dunya ki ghaflat aur akhirat ki haqeeqat ke darmiyan farq ko numaya karti hai.
Surah 19 : 39
وَ اَنْذِرْهُمْ یَوْمَ الْحَسْرَةِ اِذْ قُضِیَ الْاَمْرُ وَ هُمْ فِیْ غَفْلَةٍ وَّ هُمْ لَا یُؤْمِنُوْنَ
Aur unhein hasrat ke din se darao, jab har kaam ka faisla ho chuka hoga, aur woh ghaflat mein honge aur iman nahi layenge.
Allah Ta'ala Nabi Akram (SAW) ko hukm dete hain ke unhein hasrat ke din se darao. 'Yawm al-Hasrah' (Hasrat ka din) se murad Qayamat ka din hai, jis din har insaan ko apni kar guzari par afsos aur pachtawa hoga, khaas taur par un logon ko jinhone dunya mein kufr aur shirk kiya. Us din jab har kaam ka faisla ho chuka hoga, yani jab hisab-kitab mukammal ho jayega aur jannat-o-jahannum ka faisla ho chuka hoga, tab unhein apni ghaflat aur kufr par shadeed hasrat hogi.
Lekin dunya mein unki haalat yeh hai ke woh ghaflat mein honge aur woh iman nahi layenge. Iska matlab hai ke woh dunya ki ranginiyon mein kho kar akhirat se bekhabar hain. Unhein Allah ke azab aur Qayamat ki haqeeqat ka koi ehsaas nahi. Is ghaflat ki wajah se woh iman nahi laate aur apni akhirat ko tabah kar dete hain. Yeh Ayah insaan ko dunya ki ghaflat se nikal kar akhirat ki tayyari karne ki targheeb deti hai.
Surah 19 : 40
اِنَّا نَحْنُ نَرِثُ الْاَرْضَ وَ مَنْ عَلَیْهَا وَ اِلَیْنَا یُرْجَعُوْنَ
Beshak hum hi zameen aur jo kuch us par hai, uske waris hain, aur hamari hi taraf woh lautaye jayenge.
Yeh Ayah Allah Ta'ala ki mutlaq badshahat aur qudrat ko bayan karti hai. Allah farmate hain ke beshak hum hi zameen aur jo kuch us par hai, uske waris hain. Iska matlab hai ke zameen aur us par maujood har cheez, insaan, janwar, nabatat, aur jamadat, sab Allah hi ki milkiyat hain. Insaan sirf chand roz ke liye in cheezon ka musta'ar (temporary) malik hota hai, lekin haqeeqi aur daimi malik Allah hi hai. Jab sab fana ho jayenge, tab bhi Allah hi baqi rahega aur har cheez ka waris hoga.
Mazeed farmaya gaya ke aur hamari hi taraf woh lautaye jayenge. Yani tamam insaan, apni maut ke baad, dobara zinda kiye jayenge aur Allah ke huzoor pesh honge. Wahan unse unke a'maal ka hisab liya jayega. Yeh Ayah insaan ko apni asal haisiyat aur akhirat ki jawabdehi ki yaad dilati hai, taake woh dunya mein ghaflat aur takabbur se bach kar Allah ke ehkamaat ki pairwi kare. Ismein dunya ki be-sabati aur akhirat ki yaqeeni ka zikr hai.
Surah 19 : 41
وَ اذْكُرْ فِی الْكِتٰبِ اِبْرٰهِیْمَ اِنَّهٗ كَانَ صِدِّیْقًا نَّبِیًّا
Aur kitaab mein Ibrahim ka zikr karo, beshak woh bade sacche nabi the.
Allah Ta'ala is ayat mein Rasoolullah (SAW) ko hukm de raha hai ke woh apni kitaab (Quran) mein Hazrat Ibrahim (AS) ka zikr karein. Hazrat Ibrahim (AS) ko "Siddiqan Nabiyya" kaha gaya hai, yaani woh nihayat sacche aur Allah ke farmabardar nabi the. Siddiq ka matlab hai jo sachai aur imandari mein kamaal rakhta ho, aur Nabi ka matlab hai Allah ka paigham pahunchane wala. Unki zindagi Allah ki wahdaniyat aur tauheed ki dawat dene mein guzri. Unhone apne qaum aur apne walid ko shirk se roka aur sirf Allah ki ibadat ki taraf bulaya. Unki yeh sifat unki dawat aur amal mein numaya thi, jisse unki azmat aur martaba zahir hota hai.
Surah 19 : 42
اِذْ قَالَ لِاَبِیْهِ یٰۤاَبَتِ لِمَ تَعْبُدُ مَا لَا یَسْمَعُ وَ لَا یُبْصِرُ وَ لَا یُغْنِیْ عَنْكَ شَیْئًا
Jab unhone apne baap se kaha: "Aye mere abba! Aap kyun un cheezon ki ibadat karte hain jo na sunti hain, na dekhti hain aur na aapke kisi kaam aa sakti hain?"
Is ayat mein Hazrat Ibrahim (AS) ki apne walid Azar ko tauheed ki dawat ka zikr hai. Unhone nihayat narmi aur adab se apne walid se sawal kiya ke woh aisi cheezon ki ibadat kyun karte hain jo na sun sakti hain, na dekh sakti hain aur na hi unhein koi faida ya nuqsan pahuncha sakti hain. Yeh sawal darasal un buto ki be-faidiyat aur be-basi ko wazeh karta hai jin ki Azar ibadat karta tha. Hazrat Ibrahim (AS) ne apne walid ko ghaur-o-fikr ki dawat di ke woh aisi hastiyon ko pooj rahe hain jin mein ibadat ke layiq koi sifat nahi. Yeh unki hikmat-e-dawat ka hissa tha ke pehle sawal uthaya jaye taake mukhatib khud apni ghalti par ghaur kare.
Surah 19 : 43
یٰۤاَبَتِ اِنِّیْ قَدْ جَآءَنِیْ مِنَ الْعِلْمِ مَا لَمْ یَاْتِكَ فَاتَّبِعْنِیْۤ اَهْدِكَ صِرَاطًا سَوِیًّا
Aye mere abba! Beshak mere paas woh ilm aaya hai jo aapke paas nahi aaya, pas aap meri pairwi karein, main aapko seedhi raah dikhaunga.
Hazrat Ibrahim (AS) ne apne walid ko mazeed dawat dete hue farmaya ke unhein Allah ki taraf se aisa ilm mila hai jo unke walid ko nahi mila. Yahan "ilm" se murad Allah ki wahdaniyat, uski qudrat aur uski ibadat ka sahih tareeqa hai. Unhone apne walid ko apni pairwi karne ki dawat di taake woh unhein seedhi aur durust raah (Sirat-e-Sawi) par la sakein. Yeh ilm sirf dunyawi ilm nahi tha, balki woh ilm-e-haq tha jo Allah ki taraf se nabiyon ko ata hota hai. Is mein unhone apne walid par koi ehsan nahi jataya, balki unhein hidayat ki taraf bulaya, jo unke liye duniya aur akhirat mein kamyabi ka zariya ban sakti thi.
Surah 19 : 44
یٰۤاَبَتِ لَا تَعْبُدِ الشَّیْطٰنَ اِنَّ الشَّیْطٰنَ كَانَ لِلرَّحْمٰنِ عَصِیًّا
Aye mere abba! Shaitan ki ibadat na karein, beshak shaitan Rahman ka na-farman hai.
Is ayat mein Hazrat Ibrahim (AS) ne apne walid ko shaitan ki ibadat se mana kiya. Buton ki ibadat darasal shaitan ki ibadat hai, kyunki shaitan hi logon ko Allah ke siwa doosron ki ibadat par uksata hai. Unhone wazeh kiya ke shaitan Rahman (nihayat reham karne wale Allah) ka na-farman hai. Jo shaitan ki itaat karta hai, woh darasal Allah ki na-farmani karta hai. Is tarah Hazrat Ibrahim (AS) ne apne walid ko shirk ke asal sabab aur uske khatarnak anjam se aagah kiya. Shaitan insaan ka khula dushman hai aur uska maqsad insaan ko gumrah kar ke Allah ki rahmat se door karna hai. Is nasihat mein shaitan ki dushmani aur uski na-farmani ka wazeh zikr hai.
Surah 19 : 45
یٰۤاَبَتِ اِنِّیْۤ اَخَافُ اَنْ یَّمَسَّكَ عَذَابٌ مِّنَ الرَّحْمٰنِ فَتَكُوْنَ لِلشَّیْطٰنِ وَلِیًّا
Aye mere abba! Beshak main darta hoon ke aapko Rahman ki taraf se koi azab aa pakde, phir aap shaitan ke dost ban jayenge.
Hazrat Ibrahim (AS) ne apne walid ko aakhir mein azab-e-ilahi se daraya. Unhone farmaya ke unhein is baat ka khauf hai ke agar woh shirk par qaim rahe aur shaitan ki itaat karte rahe, to Allah Ta'ala ki taraf se unhein azab aa pakdega. Yahan "Rahman" ka zikr is baat ki taraf ishara hai ke Allah Ta'ala nihayat reham karne wala hai, lekin uski na-farmani karne walon ke liye uska azab bhi shadeed hai. Azab mein mubtala hone ki surat mein, woh shaitan ke dost aur sathi ban jayenge, yaani unka anjam shaitan ke anjam jaisa hoga. Yeh nasihat mohabbat aur shafqat par mabni thi, jismein ek bete ne apne walid ko jahannum ki aag se bachane ki koshish ki.
Surah 19 : 46
قَالَ اَرَاغِبٌ اَنْتَ عَنْ اٰلِهَتِیْ یٰۤاِبْرٰهِیْمُ لَئِنْ لَّمْ تَنْتَهِ لَاَرْجُمَنَّكَ وَ اهْجُرْنِیْ مَلِیًّا
Usne kaha, "Kya tu mere maboodon se bezaar hai, ae Ibrahim? Agar tu baaz na aaya to main tujhe sangsar kar doonga aur mujhse lambe arse tak door reh."
Is ayat mein Hazrat Ibrahim (AS) ke baap Azar ka jawab bayan kiya gaya hai jab Ibrahim (AS) ne unhe tauheed ki dawat di. Azar ne gusse aur takabbur se kaha, "Kya tu mere maboodon se bezaar hai, ae Ibrahim?" Yeh sawal uski shirk parasti aur haq se inkar ki inteha ko zahir karta hai. Usne Ibrahim (AS) ko dhamki di ke agar woh apne batil maboodon ki mukhalifat se baaz na aaye to woh unhe patharon se maar dalega. Mazeed yeh ke usne Ibrahim (AS) ko hamesha ke liye apne se door rehne ka hukm diya. Yeh dhamki uski taraf se Ibrahim (AS) ko dawat-e-haq se rokne ki koshish thi, lekin Ibrahim (AS) apne maqsad par qaim rahe.
Surah 19 : 47
قَالَ سَلٰمٌ عَلَیْكَ سَاَسْتَغْفِرُ لَكَ رَبِّیْ اِنَّهٗ كَانَ بِیْ حَفِیًّا
Ibrahim ne kaha, "Aap par salamati ho. Main apne Rab se aapke liye maghfirat talab karunga. Beshak woh mujh par bahut meherban hai."
Hazrat Ibrahim (AS) ne apne baap Azar ki sakht dhamki ke jawab mein nihayat sabr, narmi aur hikmat ka muzahira kiya. Unhone gusse ya badle ke bajaye, apne baap ko "Salamati ho aap par" kaha, jo unki shafqat aur akhlaq-e-azeem ki nishani hai. Unhone wada kiya ke woh apne Rab se unke liye maghfirat talab karenge. Is waday ki wajah yeh thi ke Allah Ta'ala un par bahut meherban tha aur unki duaein qabool karta tha. Yeh wada is umeed par kiya gaya tha ke shayad unka baap hidayat pa le, lekin jab un par wazeh ho gaya ke woh Allah ka dushman hai, to woh is waday se bari ho gaye, jaisa ke Surah At-Tawbah (9:114) mein bayan kiya gaya hai. "Aur Ibrahim ka apne baap ke liye maghfirat talab karna sirf ek waday ki wajah se tha jo unhone usse kiya tha, phir jab un par wazeh ho gaya ke woh Allah ka dushman hai to woh usse bezaar ho gaye."
Surah 19 : 48
وَ اَعْتَزِلُكُمْ وَ مَا تَدْعُوْنَ مِنْ دُوْنِ اللّٰهِ وَ اَدْعُوْا رَبِّیْ عَسٰۤى اَلَّاۤ اَكُوْنَ بِدُعَآءِ رَبِّیْ شَقِیًّا
"Aur main tumse aur un sab se kinara kashi ikhtiyar karta hoon jinhe tum Allah ke siwa pukarte ho. Aur main apne Rab ko pukarta hoon. Umeed hai ke main apne Rab ko pukar kar badbakht nahi rahunga."
Apne baap ki dhamki aur shirk par israr ke baad, Hazrat Ibrahim (AS) ne wazeh taur par unse aur unke batil maboodon se mukammal kinara kashi ka elaan kiya. Unhone farmaya, "Aur main tumse aur un sab se kinara kashi ikhtiyar karta hoon jinhe tum Allah ke siwa pukarte ho." Yeh elaan tauheed par unke pukhta yaqeen aur shirk se mukammal bezaari ka saboot tha. Unhone mazeed kaha ke woh sirf apne Rab ko pukarte hain aur uski ibadat karte hain. Unhe yaqeen tha ke Allah ko pukar kar woh kabhi badbakht nahi honge, balkay unhe duniya aur akhirat mein kamyabi aur rehmat milegi. Yeh Allah Ta'ala par unke mukammal bharose aur tawakkul ka izhar tha.
Surah 19 : 49
فَلَمَّا اعْتَزَلَهُمْ وَ مَا یَعْبُدُوْنَ مِنْ دُوْنِ اللّٰهِ وَهَبْنَا لَهٗۤ اِسْحٰقَ وَ یَعْقُوْبَ وَ كُلًّا جَعَلْنَا نَبِیًّا
Phir jab Ibrahim ne unse aur un sab cheezon se kinara kashi ikhtiyar kar li jinhe woh Allah ke siwa poojte the, to humne unhe Ishaq aur Yaqoob ata kiye, aur humne har ek ko nabi banaya.
Is ayat mein Allah Ta'ala ne Hazrat Ibrahim (AS) ko unki qurbani aur tauheed parasti ka azeem sila bayan farmaya. Jab Ibrahim (AS) ne Allah ki raza ke liye apne ghar walon aur qaum se kinara kashi ikhtiyar ki aur shirk se mukammal bezaari zahir ki, to Allah ne unhe behtareen inam se nawaza. Unhe budhape mein do farzand, Ishaq (AS) aur unke bete Yaqoob (AS) ata kiye. Yeh dono buzurg hastiyan nabuwat ke martabe par faiz ki gayeen. Yeh Allah ki taraf se Ibrahim (AS) ke liye ek azeem inaam tha, jo unki tauheed parasti aur sabr ka phal tha. Isse zahir hota hai ke jo shakhs Allah ki khatir kuch chhodta hai, Allah use usse behtar ata karta hai, aur uski naslon mein barkat aur izzat ata farmata hai.
Surah 19 : 50
وَ وَهَبْنَا لَهُمْ مِّنْ رَّحْمَتِنَا وَ جَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِیًّا
Aur humne unhe apni rehmat se ata kiya aur unke liye sachchi aur buland tareef ki zaban bana di.
Allah Ta'ala ne Hazrat Ibrahim (AS), Ishaq (AS) aur Yaqoob (AS) ko sirf aulad aur nabuwat hi nahi bakhshi, balkay unhe apni khaas rehmat se nawaza. Is ayat mein is rehmat ki wazahat ki gayi hai. Allah ne unhe duniya mein izzat, shohrat aur deen mein buland martaba ata kiya. Unke liye "sachchi aur buland tareef ki zaban bana di", yani unka zikr hamesha achche alfaz mein kiya jayega aur qiyamat tak log unhe izzat aur mohabbat se yaad karenge. Har mazhab ke log, musalman, yahoodi aur isaai, unka ehtiram karte hain. Yeh unki qurbaniyon, tauheed parasti aur Allah ki itaat ka sila tha, jiski wajah se unka naam hamesha ke liye buland ho gaya aur unki dawat-e-haq ka asar sadiyon tak qaim raha.
Surah 19 : 51
وَ اذْكُرْ فِی الْكِتٰبِ مُوْسٰۤى اِنَّهٗ كَانَ مُخْلَصًا وَّ كَانَ رَسُوْلًا نَّبِیًّا
Aur kitaab mein Moosa (علیہ السلام) ka zikr karo. Beshak woh mukhlis the aur Rasool, Nabi the.
Is ayat mein Allah Ta'ala apne Nabi Muhammad (ﷺ) ko hukm de rahe hain ke woh Quran mein Hazrat Moosa (علیہ السلام) ka zikr karein. Hazrat Moosa (علیہ السلام) ki shakhsiyat ki do ahem khusoosiyat bayan ki gayi hain: pehli yeh ke woh 'mukhlis' the, yani unke tamam aamal aur ibadat sirf Allah ki raza ke liye the, unmein riyakari ya kisi aur maqsad ka shamil hona mumkin na tha. Doosri yeh ke woh Allah ke chunay hue 'Rasool aur Nabi' the, jinhe Bani Israel ki hidayat ke liye bheja gaya tha. Unhone apni qaum ko Firaun ke zulm se nijat dilayi aur unhe Tawrat jaisi muqaddas kitaab ataa ki gayi. Unki mukhlisana khidmat aur Allah ki taraf se unko di gayi nabuwat ka zikr Quran mein kayi maqamaat par kiya gaya hai, jo unki azmat aur martabe ki daleel hai.
Surah 19 : 52
وَ نَادَیْنٰهُ مِنْ جَانِبِ الطُّوْرِ الْاَیْمَنِ وَ قَرَّبْنٰهُ نَجِیًّا
Aur humne unko Toor ke daahine jaanib se pukara aur unko raaz-o-niyaz ke liye qareeb kiya.
Yeh ayat Hazrat Moosa (علیہ السلام) ke us azeem waqiye ka zikr karti hai jab Allah Ta'ala ne unse Koh-e-Toor par kalam farmaya. Allah ne unhe Toor ke daahine jaanib se pukara, jo ke ek mubarak aur muqaddas jagah thi. Is pukarne ke baad Allah ne unhe apne qurb-e-khaas se nawaza aur unse raaz-o-niyaz ki baatein ki, jise 'qarrabnahu najiyya' se bayan kiya gaya hai. Iska matlab hai ke Allah ne unhe itna qareeb kiya ke woh Allah se sargoshi ki tarah baat kar sakein. Yeh unki shaan aur martabe ki bulandi ki daleel hai ke Allah ne unse bila-wasita kalam farmaya, jo kisi aur Nabi ko is tarah hasil nahi hua. Is waqiye ka zikr Quran mein Surah Taha aur Surah Qasas mein bhi milta hai, jahan Moosa (علیہ السلام) ko aag ki talash mein Toor ki taraf jate hue Allah ka kalam sunne ka sharaf hasil hua.
Surah 19 : 53
وَ وَهَبْنَا لَهٗ مِنْ رَّحْمَتِنَاۤ اَخَاهُ هٰرُوْنَ نَبِیًّا
Aur apni rehmat se humne unko unka bhai Haroon (علیہ السلام) Nabi banakar ataa kiya.
Is ayat mein Allah Ta'ala apni khaas rehmat ka zikr farma rahe hain jo unhone Hazrat Moosa (علیہ السلام) par ki. Hazrat Moosa (علیہ السلام) ne Allah se dua ki thi ke unke bhai Haroon (علیہ السلام) ko unka madadgar banaya jaye aur unko bhi nabuwat ataa ki jaye, kyunki Moosa (علیہ السلام) apni zaban mein thodi rukawat mehsoos karte the aur Haroon (علیہ السلام) fasahat mein behtar the. Allah Ta'ala ne unki dua qubool farmayi aur apni rehmat se Haroon (علیہ السلام) ko bhi Nabi banakar Moosa (علیہ السلام) ka shareek-e-kar banaya. Haroon (علیہ السلام) apni fasahat aur bayan ki quwwat ki wajah se Moosa (علیہ السلام) ke liye ek behtareen madadgar sabit hue, khaas taur par Firaun ke samne dawat-e-haq pesh karne mein. Yeh Allah ki taraf se Moosa (علیہ السلام) ke liye ek azeem inam tha, jo unke risalat ke bojh ko halka karne mein madadgar sabit hua.
Surah 19 : 54
وَ اذْكُرْ فِی الْكِتٰبِ اِسْمٰعِیْلَ اِنَّهٗ كَانَ صَادِقَ الْوَعْدِ وَ كَانَ رَسُوْلًا نَّبِیًّا
Aur kitaab mein Ismail (علیہ السلام) ka zikr karo. Beshak woh waade ke sachche the aur Rasool, Nabi the.
Is ayat mein Allah Ta'ala apne Nabi Muhammad (ﷺ) ko hukm de rahe hain ke woh Quran mein Hazrat Ismail (علیہ السلام) ka zikr karein. Hazrat Ismail (علیہ السلام) ki sabse numaya sift 'sadiq-ul-wa'd' (waade ke sachche) hona tha. Iska matlab hai ke woh apne har waade ko poora karte the, chahe woh Allah se kiya gaya waada ho ya insano se. Iski sabse badi misaal unka apne walid Hazrat Ibrahim (علیہ السلام) se qurbani ke waade ko poora karna hai, jiska zikr Surah Saffat mein hai. Jab unke walid ne unhe Allah ke hukm se qurban karne ka irada zahir kiya to unhone sabr aur farmabardari ka muzahira kiya. Woh Allah ke chunay hue Rasool aur Nabi bhi the, jinhone apni qaum ko Allah ki taraf bulaya aur unhe hidayat di. Unki sachchai aur amanatdari unki nabuwat ki azeem nishaniyan theen.
Surah 19 : 55
وَ كَانَ یَاْمُرُ اَهْلَهٗ بِالصَّلٰوةِ وَ الزَّكٰوةِ وَ كَانَ عِنْدَ رَبِّهٖ مَرْضِیًّا
Aur woh apne ghar walon ko namaz aur zakat ka hukm dete the, aur woh apne Rab ke nazdeek pasandeeda the.
Yeh ayat Hazrat Ismail (علیہ السلام) ki ek aur azeem sift bayan karti hai ke woh sirf khud hi Allah ke farmabardar nahi the, balki apne ghar walon ko bhi deeni ahkamat ki pabandi ka hukm dete the. Woh khaas taur par namaz aur zakat jaisi bunyadi ibadaton ki talqeen karte the. Yeh unki mukammal deeni zindagi aur ummat ki tarbiyat ke liye ek misali kirdar ki nishani hai. Jo shakhs apne ghar walon ko deen ki taraf bulata hai aur unki islami tarbiyat karta hai, woh Allah ke nazdeek bahut pasandeeda hota hai. Isi wajah se Allah Ta'ala ne unhe 'apne Rab ke nazdeek pasandeeda' qarar diya. Unki yeh sift har musalman ke liye ek sabaq hai ke woh apni aur apne ghar walon ki deeni tarbiyat ka khayal rakhe, taake woh bhi Allah ki raza hasil kar sakein.
Surah 19 : 56
وَ اذْكُرْ فِی الْكِتٰبِ اِدْرِیْسَ اِنَّهٗ كَانَ صِدِّیْقًا نَّبِیًّا
Aur kitaab mein Idrees (Alaihis Salam) ka zikr karo, beshak woh bade sacche nabi the.
Is ayat mein Allah Ta'ala ne apne paighambar Hazrat Idrees (Alaihis Salam) ka zikr farmaya hai. Aap (A.S.) ko 'Siddeeq' (nihayat saccha) aur 'Nabi' (paighambar) ke laqab se nawaza gaya hai. Quran-e-Kareem mein aap (A.S.) ka zikr do jagah aaya hai, ek yahan aur doosra Surah Al-Anbiya mein. Aap (A.S.) Hazrat Adam (Alaihis Salam) ki nasal se the aur baaz riwayaton ke mutabiq, aap (A.S.) ne sab se pehle qalam se likhna aur kapde silna sikhaya.
Aap (A.S.) ki shakhsiyat mein sacchai aur nabuwat ka ijtema tha, jo aap (A.S.) ke buland martabe ki daleel hai. Allah Ta'ala ne aap (A.S.) ko in fazail se sarfaraz farmaya taake log aap (A.S.) ki pairwi karein aur aap (A.S.) ke tareeqe par chal kar Allah ki raza hasil karein. Aap (A.S.) ki zindagi imaan, taqwa aur sacchai ka behtareen namoona thi.
Surah 19 : 57
وَّ رَفَعْنٰهُ مَكَانًا عَلِیًّا
Aur humne unhein buland martabe par uthaya.
Yeh ayat pichli ayat se muttasil hai aur Hazrat Idrees (Alaihis Salam) ki fazilat aur unke buland martabe ki wazahat karti hai. Allah Ta'ala ne farmaya ke humne unhein 'buland martabe' par uthaya. Is se muraad unka duniya mein bhi buland maqam aur aakhirat mein bhi aala darja hai.
Tafseer ki riwayaton mein aata hai ke is se muraad yeh hai ke Allah Ta'ala ne unhein chauthe (ya chhathwe) aasman par utha liya. Sahih Bukhari aur Muslim ki Hadees-e-Mairaj mein Rasoolullah (S.A.W.) ne farmaya ke jab aap (S.A.W.) Mairaj ke safar mein chauthe aasman par pahunche toh wahan Hazrat Idrees (Alaihis Salam) se mulaqat hui. Is se unke rohani aur jismaani dono tarah ke buland martabe ki tasdeeq hoti hai. Yeh unki Allah ke nazdeek maqbooliyat aur qurbat ki nishani hai, jo unki sacchai aur nabuwat ka samar hai.
Surah 19 : 58
اُولٰٓئِكَ الَّذِیْنَ اَنْعَمَ اللّٰهُ عَلَیْهِمْ مِّنَ النَّبِیّٖنَ مِنْ ذُرِّیَّةِ اٰدَمَ وَ مِمَّنْ حَمَلْنَا مَعَ نُوْحٍ وَّ مِنْ ذُرِّیَّةِ اِبْرٰهِیْمَ وَ اِسْرٰٓءِیْلَ وَ مِمَّنْ هَدَیْنَا وَ اجْتَبَیْنَا اِذَا تُتْلٰى عَلَیْهِمْ اٰیٰتُ الرَّحْمٰنِ خَرُّوْا سُجَّدًا وَّ بُكِیًّا
Yeh woh log hain jin par Allah ne in'aam kiya, nabiyon mein se, Adam (Alaihis Salam) ki nasal se, aur un mein se jinhein humne Nuh (Alaihis Salam) ke saath (kashti mein) uthaya, aur Ibrahim (Alaihis Salam) aur Israel (Yaqub Alaihis Salam) ki nasal se, aur un mein se jinhein humne hidayat di aur chun liya. Jab un par Rahman ki aayatein padhi jaati theen, toh woh sajde mein gir jaate the aur rote the.
Is ayat mein Allah Ta'ala ne un nabiyon ka zikr farmaya hai jin par usne in'aam kiya. Yeh woh barguzida hastiyan hain jo mukhtalif naslon se ta'alluq rakhti hain: Hazrat Adam (Alaihis Salam) ki nasal se, Hazrat Nuh (Alaihis Salam) ke saath kashti mein sawar hone walon ki nasal se, aur Hazrat Ibrahim (Alaihis Salam) aur Hazrat Israel (Yaqub Alaihis Salam) ki nasal se. Is mein un sab nabiyon ka ijmaali zikr hai jin ka tafseeli zikr pichli ayaton mein hua hai, jaise Musa, Haroon, Ibrahim, Ishaq, Yaqub, Ismail, Idrees.
In nabiyon ki ek ahem khususiyaat yeh thi ke jab un par Rahman ki aayatein padhi jaati theen, toh woh sajde mein gir jaate the aur rote the. Yeh unki Allah ke kalaam ke liye nihayat khushu, khuzu aur taqwa ki nishani hai. Unke dilon mein Allah ka khauf aur uski azmat is qadar thi ke aayaton ko sunte hi woh be-ikhtiyar sajde mein gir jaate aur Allah ke khauf se ro padte. Yeh ayat sajda-e-tilawat ki bhi daleel hai, jise Quran ki aayaton ko sun kar ya padh kar ada karna Sunnat hai. Yeh amal imaan ki gehrai aur Allah se sachi mohabbat ki alamat hai.
Surah 19 : 59
فَخَلَفَ مِنْۢ بَعْدِهِمْ خَلْفٌ اَضَاعُوا الصَّلٰوةَ وَ اتَّبَعُوا الشَّهَوٰتِ فَسَوْفَ یَلْقَوْنَ غَیًّا
Phir unke baad aise na-khalaf paida hue jinhone namaz ko zaya kiya aur apni khwahishat ki pairwi ki, toh anqareeb woh 'Ghayy' (jahannum ki ek wadi) se milenge.
Pichli ayat mein Allah Ta'ala ne apne in'aam yafta nabiyon ka zikr kiya, aur is ayat mein unke baad aane wali un naslon ka zikr hai jinhone unke tareeqe ko chhod diya. Allah farmata hai ke unke baad aise na-khalaf paida hue jinhone namaz ko zaya kiya aur apni khwahishat ki pairwi ki. Namaz ko zaya karne se muraad ya toh use bilkul chhod dena hai, ya uske auqat ko taal dena, ya uski sharton aur arkaan ko sahih tareeqe se ada na karna.
Namaz deen ka sutoon hai aur use zaya karna sab se badi kotahi hai. Iske saath hi unhone apni nafsani khwahishat ki pairwi ki, jo unhein Allah ki ita'at se door le gayi. Allah Ta'ala ne unke is bure anjaam ki khabar dete hue farmaya ke anqareeb woh 'Ghayy' se milenge. 'Ghayy' jahannum ki ek wadi ka naam hai jo nihayat gehri aur sakht azaab wali hogi, ya is se muraad gumrahi aur tabahi hai. Yeh un logon ke liye sakht waeed hai jo Allah ke ahkamaat se ghaflat baratte hain aur apni dunyawi khwahishat ko deen par tarjeeh dete hain.
Surah 19 : 60
اِلَّا مَنْ تَابَ وَ اٰمَنَ وَ عَمِلَ صَالِحًا فَاُولٰٓئِكَ یَدْخُلُوْنَ الْجَنَّةَ وَ لَا یُظْلَمُوْنَ شَیْئًا
Siwaye unke jinhone tauba ki aur imaan laye aur nek amal kiye, toh woh jannat mein dakhil honge aur un par zara bhi zulm nahi kiya jayega.
Pichli ayat mein gumrah logon ke bure anjaam ka zikr tha, lekin is ayat mein Allah Ta'ala ne rehmat aur maghfirat ka darwaza khula rakha hai. Allah farmata hai ke siwaye unke jinhone tauba ki, imaan laye aur nek amal kiye. Is se zahir hota hai ke Allah ki rehmat se kabhi mayoos nahi hona chahiye. Agar koi shakhs apne gunahon par nadim ho kar sachi tauba karta hai, apne imaan ko mazboot karta hai aur nek aamal karta hai, toh Allah uske gunahon ko maaf farma deta hai.
Tauba ka matlab hai gunah se ruk jana, us par nadim hona aur mustaqbil mein use na karne ka pukhta irada karna. Imaan aur nek amal tauba ke zaroori ajza hain. Aise logon ke liye Allah Ta'ala ne Jannat ka waada farmaya hai. Woh Jannat mein dakhil honge aur un par zara bhi zulm nahi kiya jayega. Yani unke aamal ka poora poora badla diya jayega aur unki nekiyon mein koi kami nahi ki jayegi. Yeh Allah ki adl aur fazl ki nishani hai ke woh tauba karne walon ko maaf kar deta hai aur unhein behtareen jaza se nawazta hai.
Surah 19 : 61
جَنّٰتِ عَدْنِ اِ۟لَّتِیْ وَعَدَ الرَّحْمٰنُ عِبَادَهٗ بِالْغَیْبِ اِنَّهٗ كَانَ وَعْدُهٗ مَاْتِیًّا
Hamesha rehne wale baaghat jinka Rahman ne apne bandon se ghaib mein waada kiya hai. Beshak uska waada poora hone wala hai.
Is ayat mein Allah Ta'ala Jannat-e-Adn ka zikr farma rahe hain, jo unke naik bandon ke liye tayyar ki gayi hai. Yeh woh jannat hai jiska waada Allah Rahman ne apne bandon se ghaib mein kiya hai, yaani duniya mein rehte hue unhone usay dekha nahi, magar apne Rab ke waade par yaqeen rakha. Is mein un logon ke liye badi basharat hai jo Allah par aur uske waadon par ghaibana imaan rakhte hain.
Allah Ta'ala mazeed farmate hain ke uska waada poora hone wala hai. Is jumle mein waade ki yaqeeni aur haqeekat ko bayan kiya gaya hai. Allah ka waada kabhi khilaaf nahi hota aur woh hamesha poora hota hai. Is se momineen ko tasalli milti hai ke unki mehnat aur sabr ka phal zaroor milega aur woh Jannat-e-Adn mein dakhil honge.
Surah 19 : 62
لَا یَسْمَعُوْنَ فِیْهَا لَغْوًا اِلَّا سَلٰمًا وَ لَهُمْ رِزْقُهُمْ فِیْهَا بُكْرَةً وَّ عَشِیًّا
Woh wahan koi bekar baat nahi sunenge siwaye salam ke, aur unke liye wahan unka rizq subah-o-shaam hoga.
Yeh ayat Jannat ke pur-aman aur paak mahol ki tasveer pesh karti hai. Jannat mein dakhil hone wale log wahan koi bekar ya fazool baat nahi sunenge. Duniya mein jahan bekar guftagu, jhagde aur fitne fasad aam hain, Jannat in sab se paak hogi. Wahan sirf achi aur khushgawar baatein hongi, aur har taraf se salamati ki awaazein hi sunai dengi.
Iske alawa, Jannatiyon ke liye wahan unka rizq subah-o-shaam hoga. Yeh is baat ki alamat hai ke unhein kabhi kisi cheez ki kami nahi hogi aur unki har khwahish poori ki jayegi. Subah-o-shaam ka zikr duniya ke waqt ke mutabiq hai, warna Jannat mein na din hoga na raat, balkay hamesha roshni aur nooraniyat hogi. Yeh musalsal aur be-rok tok rizq ki farahmi ki tashbeeh hai, jo Jannatiyon ke liye Allah ki be-inteha nematon mein se ek hai.
Surah 19 : 63
تِلْكَ الْجَنَّةُ الَّتِیْ نُوْرِثُ مِنْ عِبَادِنَا مَنْ كَانَ تَقِیًّا
Yeh woh Jannat hai jiska hum apne bandon mein se unko waris banate hain jo parhezgar hain.
Is ayat mein Allah Ta'ala wazeh taur par bayan farma rahe hain ke Jannat kis ke liye hai. Farmaya gaya ke yeh woh Jannat hai jiska hum apne bandon mein se unko waris banate hain jo parhezgar hain. Is se maloom hota hai ke Jannat mein dakhil hone aur uski nematon ka waris banne ki bunyadi shart Taqwa hai.
Taqwa se murad Allah Ta'ala se darna, uske ahkamat ki pairwi karna aur uski nafarmani se bachna hai. Jo log duniya mein Allah ke khauf se gunahon se bachte hain, farz ibadatein ada karte hain, aur uski hudood ka khayal rakhte hain, wohi Jannat ke haqeeqat mein waris honge. Yeh Jannat unki mehnat, sabr aur imaan ka ajar hai. Is ayat mein Jannat ko wirasat se tashbeeh di gayi hai, jiska matlab hai ke yeh unka haq ban jayega, jaise waris ko virasat milti hai.
Surah 19 : 64
وَ مَا نَتَنَزَّلُ اِلَّا بِاَمْرِ رَبِّكَ لَهٗ مَا بَیْنَ اَیْدِیْنَا وَ مَا خَلْفَنَا وَ مَا بَیْنَ ذٰلِكَ وَ مَا كَانَ رَبُّكَ نَسِیًّا
Aur hum (farishte) nahi utarte magar aapke Rab ke hukm se. Usi ka hai jo hamare aage hai aur jo hamare peeche hai aur jo iske darmiyan hai. Aur aapka Rab bhoolne wala nahi hai.
Yeh ayat Jibreel (Alaihis Salam) ka qaul hai, jo unhone Nabi Kareem (S.A.W.) ko us waqt farmaya jab kuch arse tak Wahi ka silsila ruk gaya tha aur Aap (S.A.W.) Jibreel (Alaihis Salam) ke nuzool ke muntazir the. Is mein Jibreel (Alaihis Salam) ne wazahat ki ke hum farishte Allah ke hukm ke baghair nahi utarte. Is se Allah Ta'ala ki mutlaq hukmarani aur farishton ki mukammal itaat zahir hoti hai. Woh apni marzi se koi kaam nahi karte, balkay har amal Allah ke irade ke tabe hota hai.
Mazeed farmaya gaya ke usi ka hai jo hamare aage hai aur jo hamare peeche hai aur jo iske darmiyan hai. Is ka matlab hai ke Allah Ta'ala har cheez ka malik hai, zamane aur makan ki har hadd uske ikhtiyar mein hai. Woh maazi, haal aur mustaqbil, sab kuch janta hai aur us par qadir hai. Aur sab se ahem baat yeh ke aapka Rab bhoolne wala nahi hai. Allah Ta'ala ki zaat har qism ki kamzori aur ghaflat se paak hai. Agar Wahi ruk bhi gayi thi, toh yeh kisi bhool ya ghaflat ki wajah se nahi, balkay Allah ki hikmat aur maslehat ke tehat tha.
Surah 19 : 65
رَبُّ السَّمٰوٰتِ وَ الْاَرْضِ وَ مَا بَیْنَهُمَا فَاعْبُدْهُ وَ اصْطَبِرْ لِعِبَادَتِهٖ هَلْ تَعْلَمُ لَهٗ سَمِیًّا
Woh aasmanon aur zameen ka aur jo kuch unke darmiyan hai uska Rab hai, pas usi ki ibadat karo aur uski ibadat par sabit qadam raho. Kya tum uske naam ka koi humnaam jante ho?
Is ayat mein Allah Ta'ala apni azmat aur wahdaniyat ka izhar farma rahe hain. Woh aasmanon aur zameen ka aur jo kuch unke darmiyan hai uska Rab hai. Is se uski rububiyat aur khaliqiyat ka ihata zahir hota hai, ke woh poori kayenat ka paalne wala aur malik hai. Jab woh har cheez ka Rab hai, toh phir uske siwa kisi aur ki ibadat kaise ki ja sakti hai?
Isi bunyad par Allah Ta'ala hukm dete hain ke pas usi ki ibadat karo aur uski ibadat par sabit qadam raho. Ibadat sirf Allah ke liye khaas honi chahiye, aur us par mustaqil mizaji se qaim rehna chahiye, chahe kitni bhi mushkilat ya azmaishain ayen. Sabr aur istiqamat ibadat ka lazmi juz hain.
Aakhir mein Allah Ta'ala ek sawal ke zariye apni be-misaali ko wazeh karte hain: Kya tum uske naam ka koi humnaam jante ho? Iska matlab hai ke Allah Ta'ala ki zaat, sifat aur ahkamat mein koi uska shareek ya humsar nahi. Woh yakta hai, be-misal hai, aur us jaisa koi nahi. Uska koi sani nahi, na uske naam ka koi humnaam hai. Yeh uski tauheed aur wahdaniyat ka behtareen dalil hai.
Surah 19 : 66
وَ یَقُوْلُ الْاِنْسَانُ ءَاِذَا مَا مِتُّ لَسَوْفَ اُخْرَجُ حَیًّا
Aur insaan kehta hai, "Kya jab main mar jaunga to phir zinda kar ke nikala jaunga?"
Is Ayah mein un logon ka zikr hai jo Qayamat aur dobara zinda kiye jaane ka inkar karte hain. Woh ta'ajjub aur inkar ke andaaz mein kehte hain ke kya jab hum mar kar mitti ho jayenge to phir se zinda kar ke qabron se nikale jayenge? Yeh sawal unki jahalat aur Allah ki qudrat se bekhabri ko zahir karta hai. Unka khayal hai ke maut ke baad zindagi mumkin nahi, halanke Allah Ta'ala ne unhe ibtida mein bhi adam se wajood bakhsha tha.
Quran majeed mein kayi maqamaat par is tarah ke sawalat ka jawab diya gaya hai, jahan Allah Ta'ala apni qudrat aur hikmat ka zikr farmate hain. Yeh darasal Qayamat ke din par yaqeen na rakhne walon ka shirkana aqeeda hai.
Surah 19 : 67
اَوَ لَا یَذْكُرُ الْاِنْسَانُ اَنَّا خَلَقْنٰهُ مِنْ قَبْلُ وَ لَمْ یَكُ شَیْئًا
Kya insaan ko yaad nahi aata ke humne usse is se pehle paida kiya tha jab woh kuch bhi na tha?
Yeh Ayah pichli Ayah ke inkar ka jawab hai. Allah Ta'ala insaan ko yaad dilate hain ke kya woh bhool gaya ke humne usse us waqt paida kiya tha jab woh kuch bhi na tha, sirf ek bejaan mitti ka putla tha? Agar Allah Ta'ala usse adam se wajood mein la sakte hain, to maut ke baad dobara zinda karna unke liye kya mushkil hai?
Yeh ek aam Quranic daleel hai jo Qayamat aur dobara uthaye jaane ke suboot mein pesh ki jati hai. Jab insaan ki ibtidai takhleeq par ghaur kiya jaye to uske liye dobara zinda hona koi ajab baat nahi rehti. Allah ki qudrat har cheez par haawi hai aur woh jo chahe kar sakta hai.
Surah 19 : 68
فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ وَ الشَّیٰطِیْنَ ثُمَّ لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ جِثِیًّاۚ
So tere Rab ki qasam, hum unko aur shaitanon ko zaroor jama karenge, phir unko jahannum ke gird ghutnon ke bal hazir karenge.
Is Ayah mein Allah Ta'ala apne Nabi ﷺ ko qasam de kar farmate hain ke woh un inkar karne walon ko aur unke shaitanon ko (jin ki unhone duniya mein pairwi ki thi) Qayamat ke din zaroor jama karenge. Phir un sab ko jahannum ke gird ghutnon ke bal jhuka hua hazir kiya jayega. Yeh manzar unki zillat aur ruswai ko zahir karega.
Yeh Ayah Qayamat ke din ki haqeekat aur uski shiddat ko bayan karti hai. Har woh shakhs jisne duniya mein Allah ke ahkamat se sarakashi ki aur shaitan ki pairwi ki, usse is haal mein jahannum ke paas laya jayega. Is se un logon ko dhamki di ja rahi hai jo dobara zinda hone ka inkar karte hain.
Surah 19 : 69
ثُمَّ لَنَنْزِعَنَّ مِنْ كُلِّ شِیْعَةٍ اَیُّهُمْ اَشَدُّ عَلَى الرَّحْمٰنِ عِتِیًّاۚ
Phir hum har giroh (party) mein se unko alag kar lenge jo Rahman ke muqable mein ziyada sarkash the.
Is Ayah mein jahannum mein dakhil kiye jaane walon ke intikhab ka tareeqa bayan kiya gaya hai. Allah Ta'ala farmate hain ke har giroh ya firqe mein se, yani har us jamaat mein se jisne duniya mein kisi batil mazhab ya shakhsiyat ki pairwi ki, un logon ko alag kar liya jayega jo Rahman ke muqable mein sab se ziyada sarkash aur nafarman the.
Is ka matlab hai ke jahannum mein dakhil hone walon mein bhi darjaat honge. Pehle un logon ko nikala jayega jo kufr aur nafarmani mein sab se aage the. Yeh Allah ke adl ko zahir karta hai ke har ek ko uske gunahon ki shiddat ke mutabiq saza milegi. Is se maloom hota hai ke Allah Ta'ala har cheez se ba-khabar hain aur koi bhi zulm nahi hoga.
Surah 19 : 70
ثُمَّ لَنَحْنُ اَعْلَمُ بِالَّذِیْنَ هُمْ اَوْلٰى بِهَا صِلِیًّا
Phir hum unko khoob jaante hain jo us (jahannum) mein jalne ke ziyada mustahiq hain.
Is Ayah mein Allah Ta'ala apne mukammal ilm ka izhar farmate hain. Woh kehte hain ke hum un logon ko khoob jaante hain jo jahannum mein jalne ke sab se ziyada mustahiq hain. Is se murad yeh hai ke Allah Ta'ala ko har shakhs ke aamal, niyyat aur uski nafarmani ki shiddat ka ilm hai. Woh behtar jaante hain ke kaun jahannum mein dakhil hone ka haqdar hai aur kis darje ka haqdar hai.
Yeh Ayah is baat ki tasdeeq karti hai ke Qayamat ke din mukammal adl hoga. Koi bhi shakhs bila wajah saza nahi payega aur na hi kisi par zulm hoga. Allah Ta'ala ka ilm itna wasee hai ke woh har choti se choti aur badi se badi baat se waqif hain. Is liye unka faisla bilkul adl par mabni hoga.
Surah 19 : 71
وَ اِنْ مِّنْكُمْ اِلَّا وَارِدُهَا كَانَ عَلٰى رَبِّكَ حَتْمًا مَّقْضِیًّا
Aur tum mein se koi aisa nahi jo us par (jahannum par) se na guzre. Yeh tere Rab par lazim kiya gaya ek faisla hai.
Is ayat mein Allah Ta'ala irshad farmate hain ke har insaan ko jahannum par se guzarna hoga. Is se muraad 'Sirat' ka pul hai jo jahannum ke upar se guzarta hai. Tamam momin aur kafir is pul se guzrenge. Yeh Allah Ta'ala ka ek faisla hai jo lazmi taur par pura hoga. Is guzarne ki kaifiyat mukhtalif hogi; baaz log bijli ki tarah guzar jayenge, baaz hawa ki tarah, baaz tez ghode ki tarah, aur baaz rengte hue.
Sahih Muslim mein Abu Hurairah (R.A) se riwayat hai ke Nabi Akram (S.A.W) ne farmaya: "Sirat jahannum ke upar rakha jayega..." Is se wazeh hota hai ke har shakhs ko is imtehan se guzarna hai. Yeh ayat insaan ko aakhirat ki tayyari aur taqwa ikhtiyar karne ki targheeb deti hai, kyunke is pul se salamati se guzarne ka daromadar sirf imaan aur aamal-e-saleha par hoga.
Surah 19 : 72
ثُمَّ نُنَجِّی الَّذِیْنَ اتَّقَوْا وَّ نَذَرُ الظّٰلِمِیْنَ فِیْهَا جِثِیًّا
Phir hum un logon ko bacha lenge jinhon ne taqwa ikhtiyar kiya aur zalimon ko us mein ghutnon ke bal gira hua chhod denge.
Yeh ayat pichli ayat ki wazahat hai. Jab sab log jahannum par se guzar chukenge, to Allah Ta'ala un logon ko nijaat denge jinhon ne dunya mein taqwa ikhtiyar kiya, yaani Allah se darte rahe aur us ke ahkamat par amal karte rahe. Unhein jahannum ki aag se bacha liya jayega aur woh jannat mein dakhil honge.
Is ke bar-aks, zalimon ko jahannum mein ghutnon ke bal gira hua chhod diya jayega. Zalim se muraad woh log hain jinhon ne Allah ke huqooq aur bandon ke huqooq mein kotahi ki, shirk kiya, aur kufr par qaim rahe. Unhein jahannum ke shadeed azab ka samna karna hoga. Yeh ayat imaan aur taqwa ki ahmiyat ko ujagar karti hai aur zalimon ke dardnak anjaam se khabardar karti hai, taake log apni zindagi mein islah kar len.
Surah 19 : 73
وَ اِذَا تُتْلٰى عَلَیْهِمْ اٰیٰتُنَا بَیِّنٰتٍ قَالَ الَّذِیْنَ كَفَرُوْا لِلَّذِیْنَ اٰمَنُوْۤا اَیُّ الْفَرِیْقَیْنِ خَیْرٌ مَّقَامًا وَّ اَحْسَنُ نَدِیًّا
Aur jab un ke samne hamari roshan aayaten padhi jati hain, to kafir log imaan walon se kehte hain, "Hum dono fareeqon mein se kaun zyada behtar muqam wala aur behtar mehfil wala hai?"
Is ayat mein kafiron ki us takabburana soch ka zikr hai jab un ke samne Allah ki roshan aayaten padhi jati hain. Woh imaan walon ka mazaaq udate hue kehte hain ke "hum dono fareeqon mein se kaun zyada behtar muqam wala aur behtar mehfil wala hai?" Is se un ka maqsad yeh zahir karna hota hai ke dunya mein un ke paas zyada maal-o-daulat, izzat aur taaqat hai, jabke imaan wale ghareeb aur kamzor hain.
Yeh un ki ghalat fehmi aur dunya parasti ki nishani hai. Woh dunya ki chamak damak ko haqeeqi kamyabi samajhte hain aur aakhirat ki haqeeqat se ghafil hain. Quran majeed mein kayi maqamat par is tarah ke takabbur ko radd kiya gaya hai. Allah Ta'ala ke nazdeek asal fazilat imaan aur taqwa ki hai, na ke dunya ki daulat aur martabe ki. Yeh ayat dunya ki aarzi shaan-o-shaukat par fakhr karne walon ko tanbeeh karti hai.
Surah 19 : 74
وَ كَمْ اَهْلَكْنَا قَبْلَهُمْ مِّنْ قَرْنٍ هُمْ اَحْسَنُ اَثَاثًا وَّ رِءْیًا
Aur hum ne un se pehle kitni hi qaumon ko halak kar diya jo saaz-o-saman mein aur zahiri shaan-o-shaukat mein in se kahin behtar theen.
Yeh ayat pichli ayat mein bayan kiye gaye kafiron ke takabbur ka jawab hai. Allah Ta'ala unhein yaad dilate hain ke un se pehle bhi kitni hi qaumon ko halak kar diya gaya jo maal-o-daulat, saaz-o-saman aur zahiri shaan-o-shaukat mein in maujooda kafiron se kahin behtar theen. Un qaumon ke paas zyada khushhali, taaqat aur aalishan mahfilen theen, jaisa ke Ayah 73 mein kafiron ne khud par fakhr kiya tha.
Lekin un ki yeh dunya ki shaan-o-shaukat unhein Allah ke azab se na bacha saki. Jab unhon ne Allah ke paighambaron ko jhutlaya aur kufr-o-shirk par israr kiya, to Allah ne unhein tabah kar diya. Is ayat mein guzishta qaumon ke anjaam se ibrat hasil karne ki targheeb hai. Yeh wazeh karta hai ke dunya ki daulat aur taaqat Allah ke nazdeek koi ahmiyat nahi rakhti agar imaan aur taqwa na ho. Asal kamyabi aakhirat mein hai.
Surah 19 : 75
قُلْ مَنْ كَانَ فِی الضَّلٰلَةِ فَلْیَمْدُدْ لَهُ الرَّحْمٰنُ مَدًّا حَتّٰۤى اِذَا رَاَوْا مَا یُوْعَدُوْنَ اِمَّا الْعَذَابَ وَ اِمَّا السَّاعَةَ فَسَیَعْلَمُوْنَ مَنْ هُوَ شَرٌّ مَّكَانًا وَّ اَضْعَفُ جُنْدًا
Keh dijiye: "Jo shakhs gumrahi mein hai, to Rehman usay khoob dheel deta hai, yahan tak ke jab woh woh cheez dekh lenge jis ka un se waada kiya jata hai, chahe woh azab ho ya qayamat, tab unhein maloom ho jayega ke kaun buri jagah wala hai aur kis ka lashkar kamzor hai."
Is ayat mein Allah Ta'ala farmate hain ke jo shakhs gumrahi mein mubtala hai, Allah Ta'ala usay dheel dete hain. Is dheel dene ko 'istidraj' kehte hain, yaani Allah kisi ko us ki gumrahi mein mazeed badhne ka mauqa dete hain, us par azab jaldi nahi bhejte, taake woh apni hadd tak pahunch jaye. Yeh dheel is liye nahi hoti ke Allah un se raazi hain, balkay yeh un ke liye mazeed azab ka sabab banti hai.
Yeh dheel us waqt tak jari rehti hai jab tak woh apne waade ka azab ya qayamat ko dekh na len. Us waqt unhein haqeeqat maloom hogi ke kaun buri jagah wala hai aur kis ka lashkar kamzor hai. Yani dunya mein jo log apni taaqat aur maal par fakhr karte the, aakhirat mein un ki haqeeqat khul jayegi. Woh jan lenge ke imaan wale hi asal kamyab the aur un ka anjaam kitna bura hai. Yeh ayat kafiron ke liye ek shadeed tanbeeh hai.
Surah 19 : 76
وَ یَزِیْدُ اللّٰهُ الَّذِیْنَ اهْتَدَوْا هُدًىؕ وَ الْبٰقِیٰتُ الصّٰلِحٰتُ خَیْرٌ عِنْدَ رَبِّكَ ثَوَابًا وَّ خَیْرٌ مَّرَدًّا
Aur Allah un logon ko hidayat mein aur badhata hai jo hidayat yafta hain. Aur baqi rehne wali nekiyan tere Rab ke paas sawab ke aitbar se behtar hain aur anjaam ke aitbar se bhi behtar hain.
Is ayat mein Allah Ta'ala irshad farmata hai ke woh un logon ko hidayat mein izafa karta hai jo khud hidayat ki taraf raghib hote hain aur us par qaim rehte hain. Yeh Allah ki sunnat hai ke jo uski taraf ek qadam badhata hai, Allah uski taraf kayi qadam badhata hai. Is ayat mein "Al-Baqiyat-us-Salihat" ka zikr hai, jiska matlab hai "baqi rehne wali nekiyan". Is se murad woh aamal hain jin ka sawab qiyamat tak jari rehta hai, jaise Kalima Tayyaba (SubhanAllah, Alhamdulillah, La ilaha illAllah, Allahu Akbar), namaz, roza, zakat, sadqa-e-jariya, ilm-e-nafa'a, aur naik aulad ki dua. Yeh nek aamal duniya ki fani cheezon se behtar hain, kyunki inka ajar Allah ke paas mehfooz hai aur inka anjaam bhi behtar hai.
Surah 19 : 77
اَفَرَءَیْتَ الَّذِیْ كَفَرَ بِاٰیٰتِنَا وَ قَالَ لَاُوْتَیَنَّ مَالًا وَّ وَلَدًاؕ
Kya aap ne us shakhs ko dekha jis ne hamari ayaton ka kufr kiya aur kaha ke mujhe zaroor maal aur aulad di jayegi?
Is ayat mein Allah Ta'ala ek aise shakhs ka zikr kar raha hai jo Allah ki ayaton ka inkar karta hai aur phir bhi duniya mein maal aur aulad milne ka dawa karta hai. Yeh uski jahalat aur ghurur ko zahir karta hai. Woh samajhta hai ke uski duniya ki kamyabi is baat ki daleel hai ke woh Allah ke nazdeek pasandeeda hai, halanke yeh sirf Allah ki taraf se imtihan aur dheel hai. Aise log akhirat ka inkar karte hain aur sirf duniya ki zindagi ko sab kuch samajhte hain. Unka yeh qaul ke "mujhe zaroor maal aur aulad di jayegi" unki duniya parasti aur akhirat se ghaflat ko numaya karta hai. Yeh ek misal hai un logon ki jo Allah ki nafarmani ke bawajood apni duniya ki kamyabiyon par fakhr karte hain.
Surah 19 : 78
اَطَّلَعَ الْغَیْبَ اَمِ اتَّخَذَ عِنْدَ الرَّحْمٰنِ عَهْدًاۙ
Kya us ne ghaib par ittila pa li hai, ya us ne Rahman ke paas koi ahad le liya hai?
Yeh ayat pichli ayat mein bayan kiye gaye kafir ke dawe par sawal uthati hai. Allah Ta'ala poochta hai ke kya us shakhs ne ghaib ka ilm hasil kar liya hai ke woh yaqeen se keh raha hai ke use maal aur aulad zaroor milegi? Ya us ne Allah Ta'ala se koi ahad le liya hai ke Allah use hamesha duniya mein nawazta rahega? In sawalon ka maqsad us kafir ke dawe ki be-bunyadi ko wazeh karna hai. Ghaib ka ilm sirf Allah ke paas hai, aur Allah ne kisi ko yeh ahad nahi diya ke woh kufr ke bawajood duniya mein hamesha kamyab rahega. Yeh ayat tauheed aur Allah ki qudrat par zor deti hai aur insani ilm ki hudood ko bayan karti hai.
Surah 19 : 79
كَلَّاؕ سَنَكْتُبُ مَا یَقُوْلُ وَ نَمُدُّ لَهٗ مِنَ الْعَذَابِ مَدًّاۙ
Hargiz nahi! Hum zaroor likh lenge jo woh kehta hai aur uske liye azaab ko khoob badha denge.
Is ayat mein Allah Ta'ala pichli ayaton mein bayan kiye gaye kafir ke dawe ko sakhti se radd karta hai. Lafz "Kalla" (Hargiz nahi!) uske ghalat guman ko be-bunyad sabit karta hai. Allah Ta'ala farmata hai ke uske har qaul ko likh liya jayega, jo usne duniya mein ghurur aur kufr ke sath kaha tha. Aur uske liye azaab ko khoob badha diya jayega. Yeh is baat ki daleel hai ke Allah Ta'ala har baat se waqif hai aur har amal ka hisab lega. Jo log Allah ki ayaton ka inkar karte hain aur duniya ki kamyabiyon par fakhr karte hain, unka anjaam nihayat dardnak hoga. Yeh ayat akhirat ke hisab aur jaza-saza ke nizam par zor deti hai.
Surah 19 : 80
وَّ نَرِثُهٗ مَا یَقُوْلُ وَ یَاْتِیْنَا فَرْدًا
Aur hum us se woh sab kuch le lenge jo woh kehta hai aur woh hamare paas tanha aayega.
Yeh ayat pichli ayaton ki takmeel karti hai aur kafir ke anjaam ko wazeh karti hai. Allah Ta'ala farmata hai ke hum us se woh sab kuch le lenge jo woh kehta hai, yaani woh maal aur aulad jis par woh fakhr karta tha, woh sab duniya mein hi reh jayega. Qiyamat ke din woh hamare paas tanha aayega, uske paas na maal hoga, na aulad, na koi madadgar. Yeh ayat is haqeeqat ko numaya karti hai ke duniya ki har cheez fani hai aur sirf Allah ki zaat baqi rehne wali hai. Insan ko akhirat mein sirf uske aamal kaam aayenge.
Jaisa ke Hadees mein aata hai, Nabi kareem (SAW) ne farmaya: "Teen cheezein mayyat ke saath jati hain, do laut aati hain aur ek reh jati hai. Uske ghar wale, uska maal aur uska amal uske saath jate hain. Phir uske ghar wale aur uska maal laut aate hain aur uska amal uske saath reh jata hai." (Sahih Bukhari: 6514, Sahih Muslim: 2960)
Surah 19 : 81
وَ اتَّخَذُوْا مِنْ دُوْنِ اللّٰهِ اٰلِهَةً لِّیَكُوْنُوْا لَهُمْ عِزًّا
Aur unhon ne Allah ke siwa doosre mabood bana liye hain taake woh unke liye izzat ka ba'is banen.
Is ayat mein Allah Ta'ala mushrikeen ke us ghalat aqeede ka zikr farma rahe hain ke woh Allah ke siwa doosre maboodon ko is umeed par poojte hain ke woh unke liye izzat, quwwat aur madad ka zariya banenge. Unka khayal hai ke yeh jhoote mabood unhe dushmano se bachayenge ya unki hajat rawai karenge. Halanke izzat aur quwwat ka asal sarchashma sirf Allah Ta'ala ki zaat hai. Jo koi Allah ke siwa kisi aur se izzat talab karta hai, woh darasal zillat aur ruswai ki taraf badhta hai. Quran-e-Kareem mein kai maqamat par is baat ki wazahat ki gai hai ke tamam quwwat aur izzat sirf Allah ke liye hai.
Surah 19 : 82
كَلَّا سَیَكْفُرُوْنَ بِعِبَادَتِهِمْ وَ یَكُوْنُوْنَ عَلَیْهِمْ ضِدًّا
Hargiz nahi! Woh (jinhe pujte hain) unki ibadat ka inkar kar denge aur unke mukhalif ho jayenge.
Yeh ayat pichli ayat ka jawab hai aur mushrikeen ki umeedon ko rad karti hai. Allah Ta'ala farmate hain ke hargiz aisa nahi hoga ke unke banaye hue mabood unhe izzat den. Balki Qayamat ke din, jinhe woh Allah ke siwa poojte the, woh unki ibadat ka inkar kar denge. Woh mabood, chahe woh farishte hon, ambiya hon, ya nek log hon, sab is baat se bari-uz-zimma honge ke unki ibadat ki gai. Yahan tak ke woh un poojne walon ke mukhalif aur dushman ban jayenge. Is se mushrikeen ki be-bunyad umeedon ka khulaasa hota hai aur unhe aakhirat mein sakht ruswai ka samna karna padega, jab unke apne mabood unke khilaf gawah ban jayenge.
Surah 19 : 83
اَلَمْ تَرَ اَنَّاۤ اَرْسَلْنَا الشَّیٰطِیْنَ عَلَى الْكٰفِرِیْنَ تَؤُزُّهُمْ اَزًّا
Kya tumne nahi dekha ke humne shaitano ko kafiron par chhod rakha hai jo unhe khoob uksate hain?
Is ayat mein Allah Ta'ala kafiron ki gumrahi aur sarkashi ki ek wajah bayan farma rahe hain. Woh farmate hain ke humne shaitano ko kafiron par musallat kar rakha hai. Shaitan unhe burai aur kufr ki taraf khoob uksate hain, unke dilon mein waswase dalte hain aur unhe haq se door karte hain. Yeh shaitani tasallut unke kufr aur Allah ki nafarmani ka nateeja hai. Jab insaan khud haq se munh mod leta hai aur shaitan ki pairwi karta hai, to Allah Ta'ala us par shaitan ko mazeed ghalib kar dete hain. Is ayat mein Nabi Akram (SAW) ko tasalli bhi di gai hai ke kafiron ki mukhalifat aur inkar unki apni badbakhti aur shaitani waswason ka nateeja hai.
Surah 19 : 84
فَلَا تَعْجَلْ عَلَیْهِمْ اِنَّمَا نَعُدُّ لَهُمْ عَدًّا
Pas unke mamle mein jaldi na karo, hum to unke liye din ginte hain.
Is ayat mein Allah Ta'ala apne Nabi (SAW) ko aur musalmanon ko tasalli de rahe hain ke kafiron ke anjaam ke liye jaldi na karein. Unhe dekh kar ghabrayein nahi ke woh kaise khushhal hain aur Islam ke mukhalif hain. Allah Ta'ala unke liye din gin rahe hain, yani unki muhlat ka waqt muqarrar hai. Jab woh waqt aa jayega, to unhe unke aamal ka pura badla diya jayega. Yeh Allah ki hikmat aur adl ka taqaza hai ke woh har cheez ka ek waqt muqarrar karte hain. Is ayat mein sabr aur Allah ke faisle par bharosa rakhne ki talqeen ki gai hai. Hadees mein aata hai ke Allah zalim ko muhlat deta hai, phir jab pakadta hai to chhodta nahi.
Surah 19 : 85
یَوْمَ نَحْشُرُ الْمُتَّقِیْنَ اِلَى الرَّحْمٰنِ وَفْدًا
Jis din hum parhezgaron ko Rahman ki taraf mehmaan bana kar jama karenge.
Yeh ayat Qayamat ke din muttaqeen (parhezgaron) ke izzat-o-ikram ka manzar pesh karti hai. Allah Ta'ala farmate hain ke jis din hum muttaqeen ko, jo duniya mein Allah se darte rahe aur uske ahkamat par amal karte rahe, Rahman (nihayat meharban) ke paas mehmaan bana kar jama karenge. 'Wafdan' ka matlab hai ek izzatdar jamaat ya mehmaan. Is se unki shaan aur martabe ka izhar hota hai. Woh Allah ki bargah mein izzat aur ikram ke saath pesh kiye jayenge, jabke mujrimon ka haal iske bar-aks hoga. Yeh unke taqwa aur nekiyon ka behtareen sila hoga, jahan unhe Allah ki rehmat aur jannat ki nematon se nawaza jayega.
Surah 19 : 86
وَّ نَسُوْقُ الْمُجْرِمِیْنَ اِلٰى جَهَنَّمَ وِرْدًاۘ
Aur hum mujrimon ko jahannam ki taraf piyase haank kar le jayenge.
Yeh ayat qayamat ke din mujrimon ke anjaam ko bayan karti hai. Jab tamam insaniyat Allah ke huzoor jama hogi, to mujrim, yaani woh log jinhone duniya mein kufr aur shirk kiya aur Allah ke ahkamat ki nafarmani ki, unhein be-abru karke jahannam ki taraf haank kar le jaya jayega. Woh is haal mein honge jaise pyase janwar pani ki taraf haanke jaate hain, lekin unhein wahan sirf aag aur azab milega. Is manzar mein Allah Ta'ala ki adalat aur uski pakad ki shiddat numaya hoti hai. Yeh un logon ke liye ek sakht tanbeeh hai jo duniya ki zindagi ko ghaflat mein guzaarte hain aur akhirat ki tayyari nahi karte. Unka hashar intehai zillat aur ruswai ka hoga.
Surah 19 : 87
لَا یَمْلِكُوْنَ الشَّفَاعَةَ اِلَّا مَنِ اتَّخَذَ عِنْدَ الرَّحْمٰنِ عَهْدًاۘ
Woh shafa'at ka ikhtiyar nahi rakhenge, siwaye uske jisne Rahman ke paas koi ahad le liya ho.
Is ayat mein shafa'at (sifarish) ke masle ko wazeh kiya gaya hai. Qayamat ke din, koi bhi shakhs apni marzi se kisi ki sifarish nahi kar sakega. Shafa'at ka ikhtiyar sirf un logon ko hasil hoga jinhone Allah Ta'ala se koi ahad (paiman) liya ho. Is ahad se murad Tawheed ka iqrar, Allah par iman lana, aur uske ahkamat ki pairwi karna hai. Yani sirf momin aur muttaqi log hi shafa'at ke mustahiq honge, aur woh bhi Allah ki ijazat se. Mushrikeen aur kafireen ke liye koi sifarish nahi hogi. Yeh ayat shirk ki nafi karti hai aur batati hai ke Allah ke siwa koi shafa'at karne wala nahi, jab tak ke Allah khud ijazat na de aur shafa'at karne wala bhi uski raza ke mutabiq ho.
Surah 19 : 88
وَ قَالُوا اتَّخَذَ الرَّحْمٰنُ وَلَدًاؕ
Aur unhone kaha ke Rahman ne beta bana liya hai.
Yeh ayat un logon ke kufrana qaul ka zikr karti hai jinhone Allah Ta'ala ke liye aulaad mansoob ki. Ismein khaas taur par Isaaiyon aur Yahoodiyon ki taraf ishara hai jinhone Hazrat Isa (AS) aur Hazrat Uzair (AS) ko Allah ka beta qarar diya, aur mushrikeen-e-Arab jinhone farishton ko Allah ki betiyan kaha. Allah Ta'ala har qism ki aulaad se paak hai. Uska koi shareek nahi, na koi uski misl hai. Aulaad ki zaroorat insaan ko hoti hai nasl badhane ya sahare ke liye, jabke Allah Ta'ala har zaroorat se be-niyaz hai. Yeh qaul Allah ki azmat aur uski wahdaniyat ke khilaf ek shadeed gustakhi hai aur Tawheed ke bunyadi usool ke mutazaad hai.
Surah 19 : 89
لَقَدْ جِئْتُمْ شَیْئًا اِدًّاۙ
Beshak tumne ek bahut buri baat kahi hai.
Is ayat mein Allah Ta'ala un logon ke qaul ki shiddat aur burai ko bayan farma rahe hain jinhone uske liye aulaad mansoob ki. 'Shai'an idda' ka matlab hai ek nihayat buri, shadeed aur sangeen baat. Yeh sirf ek mamooli ghalti nahi, balkay Allah ki zaat aur sifat ke khilaf ek azeem jurm hai. Is qaul se Allah ki wahdaniyat aur uski be-misali par seedha hamla hota hai. Islam mein Tawheed (Allah ko ek manna) sabse bunyadi aqeeda hai, aur shirk (Allah ke saath kisi ko shareek karna) sabse bada gunah hai. Isliye, Allah ke liye aulaad ka qaul shirk ki inteha hai aur iski burai lafzon mein bayan nahi ki ja sakti. Yeh qaul kainat ke nizam aur Allah ki azmat ke mutazaad hai.
Surah 19 : 90
تَكَادُ السَّمٰوٰتُ یَتَفَطَّرْنَ مِنْهُ وَ تَنْشَقُّ الْاَرْضُ وَ تَخِرُّ الْجِبَالُ هَدًّاۙ
Qareeb hai ke is baat se aasman phat jaayen, aur zameen shaq ho jaye, aur pahad reza reza ho kar gir paden.
Yeh ayat Allah Ta'ala ke gusse aur uski azmat ko bayan karti hai, jab uske liye aulaad ka qaul kiya jata hai. Is qaul ki shiddat itni zyada hai ke aasman phatne ke qareeb ho jaate hain, zameen shaq ho jati hai, aur pahad reza reza ho kar gir jaate hain. Yeh darasal Allah Ta'ala ki qudrat aur uski jalalat ka izhar hai, ke uski makhlooq bhi uski wahdaniyat mein shirk ko bardasht nahi kar sakti. Yeh ek majazi bayan hai jo is qaul ki intehai burai aur Allah ke nazdeek uski na-pasandigi ko zahir karta hai. Isse pata chalta hai ke shirk kitna azeem jurm hai, jo poori kainat ko larza deta hai aur Allah ki azmat ke khilaf ek sangeen gustakhi hai.
Surah 19 : 91
اَنْ دَعَوْا لِلرَّحْمٰنِ وَلَدًاۚ
Ke unhone Rahman ke liye aulaad hone ka dawa kiya.
Yeh Ayat un logon ki gumrahi aur kufr ko wazeh karti hai jo Allah Ta'ala, jo ke Rahman hai, ke liye aulaad hone ka dawa karte hain. Islam ka bunyadi aqeeda Tawheed hai, yani Allah Ta'ala ek hai, uska koi shareek nahi, na koi uski aulaad hai aur na woh kisi ki aulaad hai. Quran majeed mein kayi maqamaat par is baat ki sakhti se tardeed ki gayi hai. Allah Ta'ala har qism ki naqais se paak hai aur uski zaat har cheez se be-niyaz hai.
Allah Ta'ala farmata hai: "Kaho, Allah ek hai. Allah be-niyaz hai. Na usne kisi ko janam diya aur na woh kisi se janam liya gaya. Aur na koi uska humsar hai." (Surah Al-Ikhlas, 112:1-4)
Yeh dawa Allah Ta'ala ki azmat aur uski wahdaniyat ke khilaaf ek shadeed jurm hai.
Surah 19 : 92
وَ مَا یَنْۢبَغِیْ لِلرَّحْمٰنِ اَنْ یَّتَّخِذَ وَلَدًاؕ
Aur Rahman ke liye yeh munasib nahi ke woh aulaad banaye.
Is Ayat mein Allah Ta'ala is baat ki wazahat farmate hain ke Rahman ki shaan ke liye yeh hargiz munasib nahi ke woh aulaad banaye. Aulaad ki zaroorat insaan ko hoti hai taake uski nasl chale, uski madad kare ya uske baad uska waris bane. Allah Ta'ala in sab zarooraton se paak hai. Woh Khud-ba-Khud qaim hai, usko kisi ki madad ki zaroorat nahi aur na hi uske baad koi uska waris ban sakta hai, kyunke woh hamesha se hai aur hamesha rahega. Uske liye aulaad ka tasawwur uski kamaal zaat aur sifat ke bilkul munafi hai.
Allah Ta'ala ka farmaan hai: "Woh aasmanon aur zameen ka paida karne wala hai. Uske aulaad kaise ho sakti hai jabke uski koi biwi nahi? Usne har cheez ko paida kiya hai aur woh har cheez ko jaanta hai." (Surah Al-An'am, 6:101)
Yeh Ayat Tawheed ki bunyad ko mazeed mazboot karti hai.
Surah 19 : 93
اِنْ كُلُّ مَنْ فِی السَّمٰوٰتِ وَ الْاَرْضِ اِلَّاۤ اٰتِی الرَّحْمٰنِ عَبْدًاؕ
Aasmanon aur zameen mein koi nahi magar sab Rahman ke paas banday ban kar haazir honge.
Yeh Ayat is haqeeqat ko bayan karti hai ke aasmanon aur zameen mein jitni bhi makhlooqaat hain, chahe woh farishtay hon, jin hon ya insaan, sab ke sab Allah Rahman ke banday hain. Koi bhi uski barabari ka nahi, na uska shareek hai aur na uski aulaad. Har ek uske hukm ka paband hai aur uski marzi ke taabe hai. Is Ayat se un logon ki tardeed hoti hai jo Allah ke siwa kisi aur ko ibadat ke qabil samajhte hain ya uske liye aulaad ka dawa karte hain.
Har makhlooq Allah ki ghulami mein hai aur uske samne ajizi se jhuki hui hai. Yeh Allah ki mutlaq hukoomat aur uski wahdaniyat ka saboot hai.
Nabi Kareem (SAW) ne farmaya: "Allah Ta'ala farmata hai: 'Aye mere bandon, tum sab gunehgar ho siwa uske jise main hidayat doon, pas mujhse hidayat talab karo, main tumhe hidayat doonga.'" (Sahih Muslim, Hadees: 2577)
Surah 19 : 94
لَقَدْ اَحْصٰىهُمْ وَ عَدَّهُمْ عَدًّاؕ
Yaqeenan usne un sab ko gina aur unki ginti poori tarah se kar li hai.
Is Ayat mein Allah Ta'ala apni kamaal qudrat aur ilm ka zikr farmate hain. Woh farmate hain ke usne aasmanon aur zameen ki tamam makhlooqaat ko gina hua hai aur unki ginti poori tarah se kar li hai. Iska matlab yeh hai ke koi bhi makhlooq, chahe woh kitni hi choti ya badi ho, Allah ke ilm se bahar nahi. Har ek ka wajood, uski harkat, uski zindagi aur maut, sab kuch Allah ke ilm mein hai aur uske paas uska mukammal record hai.
Yeh baat is haqeeqat ko mazeed wazeh karti hai ke Allah Ta'ala hi wahid Khaliq aur Malik hai, aur uski qudrat aur ilm la-mehdood hai. Koi bhi cheez usse chupi hui nahi.
Quran mein hai: "Aur zameen ki gehraiyon mein koi dana aisa nahi aur na koi tar aur khushk cheez aisi hai jo roshan kitab mein darj na ho." (Surah Al-An'am, 6:59)
Yeh Ayat Qayamat ke din ki jawabdehi ke liye ek bunyad bhi faraham karti hai.
Surah 19 : 95
وَ كُلُّهُمْ اٰتِیْهِ یَوْمَ الْقِیٰمَةِ فَرْدًا
Aur un sab mein se har ek Qayamat ke din uske paas tanha haazir hoga.
Yeh Ayat Qayamat ke din ki ek ahem haqeeqat ko bayan karti hai ke har insaan Allah ke huzoor tanha haazir hoga. Duniya mein jo rishtay, dostiyan aur taqatein hoti hain, woh sab us din bekaar ho jayengi. Har shakhs apne amaal ke saath akela hoga aur apne kiye ka hisab dega. Koi kisi ka bojh nahi uthayega aur na koi kisi ki sifarish kar sakega magar Allah ki ijazat se.
Yeh Ayat insaan ko apni zindagi mein apne amaal ki fikr karne aur Allah ki raza hasil karne ki targheeb deti hai. Kyunki us din koi madadgar nahi hoga siwa Allah Ta'ala ki rehmat ke.
Allah Ta'ala farmata hai: "Aur tum sab hamare paas tanha aaoge jaisa ke humne tumhe pehli baar paida kiya tha." (Surah Al-An'am, 6:94)
Is se insaan ko apni akhirat ki tayyari karne ka dars milta hai.
Surah 19 : 96
اِنَّ الَّذِیْنَ اٰمَنُوْا وَ عَمِلُوا الصّٰلِحٰتِ سَیَجْعَلُ لَهُمُ الرَّحْمٰنُ وُدًّا
Beshak jo log imaan laye aur nek amal kiye, Anqareeb Rahman unke liye (logon ke dilon mein) mohabbat paida kar dega.
Is ayat mein Allah Ta'ala un logon ko khushkhabri de rahe hain jo sachche dil se imaan laye aur nek amal kiye. Allah Ta'ala farmate hain ke woh unke liye logon ke dilon mein mohabbat aur qabooliyat paida kar dega. Yeh Allah ki taraf se apne naik bandon ke liye ek azeem inam hai, jiska matlab hai ke duniya mein bhi unhein izzat aur qabooliyat milti hai aur akhirat mein bhi unke liye behtareen sila hai.
Hazrat Abu Hurairah (R.A.) se riwayat hai ke Rasoolullah (S.A.W.) ne farmaya: "Jab Allah kisi bande se mohabbat karta hai, to Jibreel (A.S.) ko bulata hai aur farmata hai ke main falan se mohabbat karta hoon, tum bhi us se mohabbat karo. Phir Jibreel (A.S.) us se mohabbat karte hain aur aasman walon mein elaan karte hain ke Allah falan se mohabbat karta hai, tum bhi us se mohabbat karo. Phir aasman wale bhi us se mohabbat karte hain. Phir zameen mein uski qabooliyat rakh di jaati hai." (Sahih Bukhari: 3237, Sahih Muslim: 2637)
Yeh Hadees is ayat ki tafseer hai, jo batati hai ke Allah ki mohabbat ka nateeja duniya mein bhi zahir hota hai.
Surah 19 : 97
فَاِنَّمَا یَسَّرْنٰهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ الْمُتَّقِیْنَ وَ تُنْذِرَ بِهٖ قَوْمًا لُّدًّا
Pas humne is (Quran) ko aapki zabaan mein aasan kar diya hai taake aap iske zariye mutaqqiyon ko khushkhabri dein aur jhagralu qaum ko darayen.
Is ayat mein Allah Ta'ala Rasoolullah (S.A.W.) se mukhatib hokar farmate hain ke humne is Quran ko aapki zabaan mein aasan bana diya hai. Iska matlab hai ke Quran ko arabi zabaan mein nazil kiya gaya, jo Rasoolullah (S.A.W.) ki zabaan thi, taake log iski taleemat ko behtar tareeqe se samajh saken aur us par amal kar saken. Iski asaani is baat mein bhi hai ke iske ahkamat wazeh hain aur iski hidayat seedhi hai, jismein koi pechidaagi nahi.
Is Quran ke nazool ke do bunyadi maqasid hain: pehla yeh ke aap iske zariye mutaqqiyon ko khushkhabri dein. Yani woh log jo Allah se darte hain, uske ahkamat par amal karte hain aur uski hudood ki hifazat karte hain, unhein jannat aur Allah ki raza ki basharat di jaye. Doosra maqsad yeh hai ke aap iske zariye jhagralu aur sarkash qaum ko darayen. Yeh woh log hain jo haq se inkar karte hain, batil par adey rehte hain aur Allah ke paighambaron ki mukhalifat karte hain. Unhein Allah ke azab aur uski pakad se khabardar kiya jaye.
Surah 19 : 98
وَ كَمْ اَهْلَكْنَا قَبْلَهُمْ مِّنْ قَرْنٍ١ؕ هَلْ تُحِسُّ مِنْهُمْ مِّنْ اَحَدٍ اَوْ تَسْمَعُ لَهُمْ رِكْزًا۠ ۧ ۧ
Aur humne unse pehle kitni hi ummaton ko halaak kar diya. Kya aap unmein se kisi ek ko bhi mehsoos karte hain ya unki koi sarsarahat sunte hain?
Is ayat mein Allah Ta'ala quraish ke mushrikeen aur deegar mukhalifeen ko guzishta ummaton ke anjaam se ibrat hasil karne ki dawat dete hain. Allah Ta'ala unhein tanbeeh farma rahe hain ke unse pehle bhi bahut si qaumen guzri hain jinhone apne paighambaron ki takzeeb ki, un par zulm kiya aur kufr par israr kiya. Nateeja yeh hua ke Allah ne unhein tabah o barbad kar diya.
Allah Ta'ala unse sawal karte hain ke "Kya aap unmein se kisi ek ko bhi mehsoos karte hain ya unki koi sarsarahat sunte hain?" Is sawal ka maqsad yeh hai ke woh mukammal taur par fana ho chuke hain, unka koi nishan baqi nahi raha, na unki koi aahat sunai deti hai. Is se sabit hota hai ke Allah ki pakad se koi nahi bach sakta aur jo qaumen Allah ke ahkamat se ro gardani karti hain, unka anjaam tabahi hi hota hai. Yeh ayat maujooda logon ke liye ek sakht tanbeeh hai ke woh bhi apni sarkashi aur kufr se baaz aa jayen, warna unka anjaam bhi waisa hi ho sakta hai.
