Surah Al-Baqarah Quran ki sabse lambi aur ek Madani Surah hai, jo Hijrat ke fauran baad Madinah Munawwara mein nazil hona shuru hui aur iska nuzool taqreeban pure Madani daur mein chalta raha. Haalat-o-Waqiyat us waqt yeh the ke Musalman Makkah se hijrat kar ke Madinah aaye the aur wahan ek nayi Islami Riyasat (State) qaim ho rahi thi. Musalmano ka saamna pehli baar 'Ahle-Kitab' (khas kar Yahoodiyon) aur 'Munafiqeen' (Hypocrites) se hua, isliye is Surah mein in groups ki zehniyat aur saazishon ko khol kar bayan kiya gaya hai. Is Surah ki Theme 'Deen-e-Islam ka Dastoor (Constitution)' aur Hidayat hai. Isme Bani Israel ki tareekh bayan kar ke Ummat-e-Muslimah ko unki ghaltiyon se bachne ki takeed ki gayi hai. Ahkam ke hawale se yeh Surah sabse zyada ahmiyat rakhti hai: isme Tahweel-e-Qibla (Qibla ka badalna), Ramazan ke Roze, Hajj, Jihad, Qisas (khoon ka badla), aur Infaq (Allah ki raah mein kharch karna) ke hukm shamil hain. Saath hi maasharti qawaneen jaise Nikah, Talaq, Iddat, Sood (Riba) ki hurmat (prohibition), aur Karobari len-den ke usool bhi tafseel se sikhaye gaye hain.
Surah 2 : 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 2 : 1
الٓمّٓ
Alif-Laam-Meem.
Yeh hurf-e-muqatta'at (katay huey hurf) hain jin ka sahih ilm sirf Allah Ta'ala ko hai. In hurfon ka zikr Quran ki 29 suraton ke aaghaz mein aata hai. In ki hikmaton mein se ek yeh bhi hai ke in ke zariye mushrikeen-e-Arab ko challenge kiya gaya ke woh jin hurfon se apni zaban mein maharat ka dawa karte hain, Allah Ta'ala ne unhi hurfon se aisi kitab nazil ki hai jis ki misal woh pesh nahi kar sakte. Yeh Quran ka ek mo'jiza hai jo is baat ki daleel hai ke yeh Allah ka kalaam hai. In hurfon ki tafseer mein Sahaba-e-Kiram aur Taba'een ke mukhtalif aqwal hain, lekin sab se qawi raaye yahi hai ke in ka haqeeqi matlab Allah hi janta hai. In ka maqsad insaan ko apni kam-ilmi ka ehsaas dilana aur Allah ki qudrat-e-kaamila par ghaur karne ki dawat dena hai.
Surah 2 : 2
ذٰلِكَ الْكِتٰبُ لَا رَیْبَ فِیْهِ هُدًى لِّلْمُتَّقِیْنَۙ
Yeh woh kitaab hai jismein koi shaq nahi, hidayat hai parhezgaron ke liye.
Is ayat mein Allah Ta'ala ne Quran-e-Kareem ki azmat aur uski haqeeqat bayan ki hai. Lafz "ذٰلِكَ الْكِتٰبُ" (yeh woh kitaab) iski bulandi aur khaas maqam ko zahir karta hai. Is mein kisi qism ke shaq ki gunjaish nahi, na iske nazool mein, na iske alfaaz mein, aur na iske ahkamaat mein. Yeh Allah ka sachcha kalaam hai jo har ghalati aur kami se paak hai. Mazeed farmaya gaya ke yeh kitaab "هُدًى لِّلْمُتَّقِیْنَ" (parhezgaron ke liye hidayat) hai. Muttaqeen woh log hain jo Allah se darte hain, uske ahkamaat par amal karte hain aur uski nafarmani se bachate hain. Quran unhein sahih raah dikhata hai, dunya aur aakhirat ki kamyabi ka rasta batata hai. Jo log hidayat ke talabgar nahi, woh is kitab se faida nahi utha sakte.
Surah 2 : 3
الَّذِیْنَ یُؤْمِنُوْنَ بِالْغَیْبِ وَ یُقِیْمُوْنَ الصَّلٰوةَ وَ مِمَّا رَزَقْنٰهُمْ یُنْفِقُوْنَۙ
Jo ghaib par imaan late hain, namaz qaim karte hain, aur jo kuch humne unhein diya hai usmein se kharch karte hain.
Is ayat mein parhezgaron ki teen buniyadi sifaat bayan ki gayi hain. Pehli sifat "یُؤْمِنُوْنَ بِالْغَیْبِ" (ghaib par imaan lana) hai. Ghaib se murad woh cheezein hain jo hamari aankhon se posheeda hain, maslan Allah Ta'ala ki zaat, farishtey, jannat, dozakh, qiyamat, taqdeer aur woh tamam cheezein jin ki khabar Allah aur uske Rasool (SAW) ne di hai. In par imaan lana hi asal imaan hai. Doosri sifat "وَ یُقِیْمُوْنَ الصَّلٰوةَ" (namaz qaim karna) hai. Namaz sirf ada karna nahi, balkay uske tamam faraiz, sunnaton aur adab ke sath usko qaim karna hai, khushu aur khuzu ke sath. Teesri sifat "وَ مِمَّا رَزَقْنٰهُمْ یُنْفِقُوْنَ" (jo kuch humne unhein diya hai usmein se kharch karna) hai. Is se murad Allah ki raah mein kharch karna hai, chahe woh zakat ho, sadqa ho ya doosri khairaat. Yeh sifaat ek muttaqi ki pehchan hain.
Surah 2 : 4
وَ الَّذِیْنَ یُؤْمِنُوْنَ بِمَاۤ اُنْزِلَ اِلَیْكَ وَ مَاۤ اُنْزِلَ مِنْ قَبْلِكَ وَ بِالْاٰخِرَةِ هُمْ یُوْقِنُوْنَؕ
Aur jo imaan late hain us par jo aap par nazil kiya gaya aur us par jo aapse pehle nazil kiya gaya, aur woh aakhirat par yaqeen rakhte hain.
Yeh ayat pichli ayat mein bayan karda muttaqeen ki sifaat ko jari rakhti hai. Chauthi sifat "یُؤْمِنُوْنَ بِمَاۤ اُنْزِلَ اِلَیْكَ" (jo aap par nazil kiya gaya us par imaan lana) hai. Is se murad Quran-e-Kareem hai, jo Muhammad (SAW) par nazil hua. Is par imaan lana iski har ayat, har hukm aur har khabar ko tasleem karna hai. Paanchwi sifat "وَ مَاۤ اُنْزِلَ مِنْ قَبْلِكَ" (aur jo aapse pehle nazil kiya gaya us par imaan lana) hai. Is mein tamam aasmani kitabein shamil hain jaise Tawrat, Injil, Zaboor aur Sahife. Muttaqi in sab par imaan rakhta hai, agarche unki asli shakal ab maujood nahi. Chhati sifat "وَ بِالْاٰخِرَةِ هُمْ یُوْقِنُوْنَ" (aur woh aakhirat par yaqeen rakhte hain) hai. Yaqeen se murad sirf imaan nahi, balkay kamil aur pukhta yaqeen hai ke maut ke baad ek aur zindagi hai, hisab-kitab hoga, jannat aur dozakh hain. Yeh yaqeen insaan ko neki karne aur burai se bachne par ubharta hai.
Surah 2 : 5
اُولٰٓئِكَ عَلٰى هُدًى مِّنْ رَّبِّهِمْ وَ اُولٰٓئِكَ هُمُ الْمُفْلِحُوْنَ
Yahi log apne Rab ki taraf se hidayat par hain, aur yahi log kamiyab hone wale hain.
Is ayat mein un logon ke liye khushkhabri hai jinhon ne pichli ayaton mein bayan karda sifaat ko apnaya. Allah Ta'ala farmata hai ke "اُولٰٓئِكَ عَلٰى هُدًى مِّنْ رَّبِّهِمْ" (yahi log apne Rab ki taraf se hidayat par hain). Iska matlab hai ke unhein Allah ki taraf se sahih raah mil gayi hai, woh gumrahi se bach gaye hain aur seedhi raah par chal rahe hain. Yeh hidayat sirf dunya tak mehdood nahi, balkay aakhirat mein bhi unke liye rehnumai ka zariya banegi. Mazeed farmaya "وَ اُولٰٓئِكَ هُمُ الْمُفْلِحُوْنَ" (aur yahi log kamiyab hone wale hain). Falah se murad dunya aur aakhirat ki kamyabi hai. Dunya mein sukoon, izzat aur barkat, aur aakhirat mein Allah ki raza, jannat aur dozakh se nijaat. Yeh kamyabi sirf un logon ke liye hai jo imaan aur taqwa ke taqazon ko poora karte hain. Yeh ayat muttaqeen ke liye ek azeem in'aam aur unki mehnat ka phal bayan karti hai.
Surah 2 : 6
اِنَّ الَّذِیْنَ كَفَرُوْا سَوَآءٌ عَلَیْهِمْ ءَاَنْذَرْتَهُمْ اَمْ لَمْ تُنْذِرْهُمْ لَا یُؤْمِنُوْنَ
Beshak jin logon ne kufr kiya, unke liye barabar hai chahe aap unhe darayen ya na darayen, woh imaan nahi layenge.
Is Ayah mein Allah Ta'ala un logon ka zikr farma rahe hain jinhone haq ko pehchanne ke bawajood uska inkar kiya aur kufr par dat gaye. Aise logon ke liye Nabi Akram (SAW) ka darana ya na darana ek jaisa hai, kyunki unhone apne dilon par khud hi mohar laga li hai. Unki zid aur takabbur ne unhe hidayat qubool karne se rok diya hai. Yeh woh log hain jin par Allah ki taraf se hidayat ki taufiq utha li gayi hai, unke kufr aur inkar ki wajah se. Unka imaan na lana unke apne ikhtiyar aur bad-bakhti ka nateeja hai. Iska matlab yeh nahi ke Allah ne unhe zabardasti gumrah kiya, balki unhone khud gumrahi ka rasta chuna.
Surah 2 : 7
خَتَمَ اللّٰهُ عَلٰى قُلُوْبِهِمْ وَ عَلٰى سَمْعِهِمْ وَ عَلٰۤى اَبْصَارِهِمْ غِشَاوَةٌ وَّ لَهُمْ عَذَابٌ عَظِیْمٌ
Allah ne unke dilon par aur unke kaanon par mohar laga di hai, aur unki aankhon par parda hai, aur unke liye bada azab hai.
Yeh Ayah pichli Ayah ki wazahat hai. Jab log kufr aur inkar par musalsal qaim rehte hain, to Allah Ta'ala unke dilon, kaanon aur aankhon par mohar laga dete hain. Iska matlab yeh hai ke unki samajhne ki salahiyat, haq baat sunne ki quwwat aur nishaniyan dekhne ki basarat cheen li jati hai. Yeh mohar Allah ki taraf se unke apne ikhtiyar aur bad-amaliyon ka nateeja hai, na ke Allah ki taraf se koi jabri amal. Jab insaan baar baar haq ko thukrata hai, to uska dil sakht ho jata hai aur woh hidayat qubool karne ki ahliyat kho deta hai. Aise logon ke liye aakhirat mein sakht aur dardnak azab tayyar hai.
Surah 2 : 8
وَ مِنَ النَّاسِ مَنْ یَّقُوْلُ اٰمَنَّا بِاللّٰهِ وَ بِالْیَوْمِ الْاٰخِرِ وَ مَا هُمْ بِمُؤْمِنِیْنَ
Aur kuch log aise hain jo kehte hain ke hum Allah par aur Qayamat ke din par imaan laye, halanke woh imaan wale nahi hain.
Is Ayah se Allah Ta'ala munafiqeen (hypocrites) ka zikr shuru farma rahe hain. Yeh woh log hain jo zubaan se to imaan ka dawa karte hain, Allah aur Qayamat ke din par yaqeen ka izhar karte hain, lekin unke dilon mein imaan nahi hota. Woh sirf musalmanon ke samne apni zahiri shakal-o-surat aur baton se imaan ka izhar karte hain taake unhe musalmanon ke faide hasil ho saken aur woh unke nuqsan se bach saken. Lekin Allah Ta'ala unke dilon ke raaz se waqif hai aur unki haqeeqat ko be-naqab kar raha hai. Unka yeh zahiri imaan sirf ek dhoka hai jo woh apne aap ko de rahe hain.
Surah 2 : 9
یُخٰادِعُوْنَ اللّٰهَ وَ الَّذِیْنَ اٰمَنُوْا وَ مَا یَخْدَعُوْنَ اِلَّاۤ اَنْفُسَهُمْ وَ مَا یَشْعُرُوْنَ
Woh Allah ko aur imaan walon ko dhoka dete hain, halanke woh sirf apne aap ko dhoka dete hain aur woh iska shaoor nahi rakhte.
Munafiqeen yeh samajhte hain ke woh apni zahiri imaan dari se Allah aur imaan walon ko dhoka de rahe hain. Lekin haqeeqat mein woh sirf apne aap ko dhoka de rahe hain. Allah Ta'ala har cheez se ba-khabar hai aur usse koi cheez chupi nahi. Jab woh imaan walon ko dhoka dete hain, to woh darasal apne liye aakhirat ka azab tayyar karte hain aur duniya mein bhi unki haqeeqat kabhi na kabhi zahir ho jati hai. Unki sabse badi bad-bakhti yeh hai ke woh is haqeeqat se be-khabar hain, unhe is baat ka shaoor hi nahi ke woh kitna bada nuqsan kar rahe hain. Unki yeh be-khabri unke liye mazeed gumrahi ka sabab banti hai.
Surah 2 : 10
فِیْ قُلُوْبِهِمْ مَّرَضٌ فَزَادَهُمُ اللّٰهُ مَرَضًا وَ لَهُمْ عَذَابٌ اَلِیْمٌ بِمَا كَانُوْا یَكْذِبُوْنَ
Unke dilon mein beemari hai, to Allah ne unki beemari ko aur badha diya, aur unke liye dardnak azab hai us jhoot ke badle jo woh bolte the.
Munafiqeen ke dilon mein shak, shubah, kufr, aur hasad jaisi beemariyan hain. Yeh beemariyan unke imaan ko kamzor karti hain aur unhe haq se door rakhti hain. Jab woh apni is beemari ka ilaj nahi karte aur jhoot, dhoka, aur munafiqat par qaim rehte hain, to Allah Ta'ala unki is beemari ko aur badha deta hai. Yeh Allah ki taraf se unke amal ka badla hai, kyunki unhone khud gumrahi ka rasta chuna aur us par dat gaye. Unke jhoot aur dhoke ki wajah se unke liye aakhirat mein nihayat dardnak azab tayyar hai. Yeh azab unke dilon ki beemari aur unke bad-amaliyon ka nateeja hoga.
Surah 2 : 11
وَ اِذَا قِیْلَ لَهُمْ لَا تُفْسِدُوْا فِی الْاَرْضِ قَالُوْۤا اِنَّمَا نَحْنُ مُصْلِحُوْنَ
Aur jab unse kaha jaata hai ke zameen mein fasaad na phailao, toh kehte hain ke hum toh sirf islah karne wale hain.
Yeh Ayah munafiqeen ki ek ahem sifat ko bayan karti hai. Jab unhe zameen mein fasaad phailane se roka jaata hai, toh woh apni islah ka dawa karte hain. Unke nazdeek unke aamaal, jo haqeeqat mein kufr, shirk aur logon mein fitna-fasad hain, islah ke zumre mein aate hain. Woh Allah ki hudood ko todte hain, Islam ke khilaf sazishain karte hain, aur musalmanon ke darmiyan ikhtilaf paida karte hain, lekin phir bhi khud ko musleh (islah karne wala) kehte hain.
Yeh unki gehri khud-farebi aur haqeeqat se aankh churane ki nishani hai. Woh apne batini kufr aur zahiri imaan ke zariye logon ko dhoka dene ki koshish karte hain, aur is dhoke mein woh khud bhi mubtala ho jaate hain. Unka fasaad sirf duniya mein nahi, balkay deen mein bhi hai, kyunke woh haq ko jhutlate aur batil ko phailate hain.
Surah 2 : 12
اَلَاۤ اِنَّهُمْ هُمُ الْمُفْسِدُوْنَ وَ لٰكِنْ لَّا یَشْعُرُوْنَ
Khabardaar! Yaqeenan wahi log fasaad phailane wale hain, lekin woh iska shaoor nahi rakhte.
Yeh Ayah pichli Ayah mein munafiqeen ke daawe ka Allah Ta'ala ki taraf se radd hai. Allah Ta'ala wazeh taur par elaan karte hain ke asal fasaad phailane wale wahi munafiqeen hain. Unka yeh kehna ke woh islah karne wale hain, sirf ek jhoot aur dhoka hai. Lekin isse bhi badhkar, Allah Ta'ala farmate hain ke woh is baat ka shaoor nahi rakhte. Unki be-khabri aur jahalat is had tak hai ke woh apne bure aamaal ko bhi achha samajhte hain.
Unke dilon par mohar lag chuki hai aur unki aankhon par parda pad chuka hai, jiski wajah se woh haqeeqat ko dekhne aur samajhne ki salahiyat kho chuke hain. Unka fasaad sirf zameen mein nahi, balkay unke aqeede aur amal mein bhi hai. Woh apne aap ko aqalmand samajhte hain, lekin haqeeqat mein woh gumrahi ki gehraiyon mein bhatak rahe hain aur unhe iska ehsaas tak nahi.
Surah 2 : 13
وَ اِذَا قِیْلَ لَهُمْ اٰمِنُوْا كَمَاۤ اٰمَنَ النَّاسُ قَالُوْۤا اَنُؤْمِنُ كَمَاۤ اٰمَنَ السُّفَهَآءُ اَلَاۤ اِنَّهُمْ هُمُ السُّفَهَآءُ وَ لٰكِنْ لَّا یَعْلَمُوْنَ
Aur jab unse kaha jaata hai ke imaan lao jaisa doosre log imaan laye hain, toh kehte hain: Kya hum imaan layen jaisa bewaqoof imaan laye hain? Khabardaar! Yaqeenan wahi log bewaqoof hain, lekin woh nahi jaante.
Is Ayah mein munafiqeen ki ek aur khasiyat bayan ki gayi hai. Jab unhe imaan lane ki dawat di jaati hai, jaisa ke Sahaba-e-Kiram aur deegar sacche momineen imaan laye the, toh woh momineen ko 'bewaqoof' (sufaha) keh kar mazaaq udate hain. Unke nazdeek imaan lana aur duniyaawi faidon ko chhod dena bewaqoofi hai. Woh duniya ki chand roza zindagi aur uske faidon ko aakhirat ki hamesha ki bhalai par tarjeeh dete hain.
Allah Ta'ala unke is ilzaam ko foran radd karte hain aur elaan karte hain ke asal bewaqoof toh wahi munafiqeen hain, lekin woh is haqeeqat ko nahi jaante. Safaahat (bewaqoofi) ka matlab hai apni bhalai aur burai mein farq na kar pana. Haqeeqi bewaqoof woh hain jo apni aakhirat ko duniya ki khatir barbaad kar dete hain. Unki jahalat unhe haqeeqat se be-khabar rakhti hai aur woh apni gumrahi ko hidayat samajhte hain.
Surah 2 : 14
وَ اِذَا لَقُوا الَّذِیْنَ اٰمَنُوْا قَالُوْۤا اٰمَنَّا وَ اِذَا خَلَوْا اِلٰى شَیٰطِیْنِهِمْ قَالُوْۤا اِنَّا مَعَكُمْ اِنَّمَا نَحْنُ مُسْتَهْزِءُوْنَ
Aur jab woh imaan walon se milte hain toh kehte hain: Hum imaan laye hain. Aur jab apne shaitanon ke paas akele hote hain toh kehte hain: Hum toh tumhare saath hain, hum toh sirf mazaaq kar rahe the.
Yeh Ayah munafiqeen ki do-rukhi aur dhoka-dehi ki fitrat ko wazeh karti hai. Jab woh imaan walon se milte hain, toh apne aap ko musalman zahir karte hain aur kehte hain ke hum bhi imaan laye hain. Iska maqsad musalmanon se faide hasil karna, unki raaz maloom karna, aur unke darmiyan fitna phailana hota hai. Lekin jab woh apne sardaron aur bade logon ke paas akele hote hain, jinhe yahan 'shaitanon' se tabeer kiya gaya hai (yani kufr aur shirk ke sarghane), toh woh apni asal haalat zahir karte hain.
Woh apne shaitanon se kehte hain ke hum toh tumhare saath hain, aur musalmanon ke saamne imaan ka izhaar toh sirf mazaaq aur dhoka tha. Unki yeh harkat unki be-imaan aur makkar tabiyat ki nishani hai. Woh har taraf se faida uthana chahte hain aur kisi ek deen par qaim nahi rehte. Unka maqsad sirf duniyaawi mafaad hai, chahe uske liye kitna hi jhoot aur dhoka dena pade.
Surah 2 : 15
اَللّٰهُ یَسْتَهْزِئُ بِهِمْ وَ یَمُدُّهُمْ فِیْ طُغْیَانِهِمْ یَعْمَهُوْنَ
Allah hi unse mazaaq karta hai aur unhe unki sarkashi mein dheel deta hai, woh bhatakte phirte hain.
Is Ayah mein Allah Ta'ala munafiqeen ke dhoke aur mazaaq ka jawab dete hain. Jab munafiqeen Allah aur uske Rasool se mazaaq karte hain, toh Allah bhi unse 'mazzaq' karta hai. Yahan 'mazzaq' se murad Allah ki taraf se unke dhoke ka badla hai, jo unhe duniya mein dheel dekar aur aakhirat mein sakht azaab dekar hoga. Allah unhe unki sarkashi (tughyan) mein mazeed dheel deta hai, yani unhe apni gumrahi mein aur gehre utarne ka mauqa deta hai, taake woh apni hadd se guzar jayen.
Iska matlab hai ke Allah unhe foran pakad nahi leta, balkay unhe mohlat deta hai. Woh apni gumrahi mein andhon ki tarah bhatakte phirte hain, unhe sahi raasta nazar nahi aata. Yeh Allah ki sunnat hai ke woh baaz logon ko unki sarkashi mein mazeed dheel deta hai, jaisa ke Quran mein farmaya gaya hai: "Aur jo log hamari aayaat ko jhutlate hain, hum unhe rafta rafta pakdenge jahan se unhe khabar bhi na hogi." (Al-A'raf: 182). Is tarah woh apni hi sazishon mein ulajh kar halak ho jaate hain.
Surah 2 : 16
اُولٰٓئِكَ الَّذِیْنَ اشْتَرَوُا الضَّلٰلَةَ بِالْهُدٰى فَمَا رَبِحَتْ تِّجَارَتُهُمْ وَ مَا كَانُوْا مُهْتَدِیْنَ
Ye woh log hain jinhon ne hidayat ke badle gumrahi khareed li, pas unki tijarat nafa bakhsh na hui aur na woh hidayat paane walay thay.
Is Ayah mein Allah Ta'ala munafiqeen ki halat bayan farma raha hai. Woh log jinhon ne hidayat ko chhod kar gumrahi ko ikhtiyar kiya. Unhon ne haq ko pehchanne ke bawajood us se munh moda aur batil ko apnaya. Quran ne is amal ko 'tijarat' se tashbeeh di hai, jismein unhon ne hidayat (jo ek qeemti sarmaya thi) ke badle gumrahi (jo ek nuqsan deh cheez hai) khareed li. Is tijarat ka anjaam yeh hua ke unhein koi nafa hasil na hua, balkay sirf nuqsan hi uthana pada. Duniya mein bhi woh be-chaini aur shak-o-shubha mein rahe, aur Akhirat mein bhi unhein sakht azab ka samna hoga. Unhein kabhi hidayat naseeb na hui kyunke unhon ne khud hi hidayat se inkar kiya.
Surah 2 : 17
مَثَلُهُمْ كَمَثَلِ الَّذِی اسْتَوْقَدَ نَارًا فَلَمَّاۤ اَضَآءَتْ مَاحَوْلَهٗ ذَهَبَ اللّٰهُ بِنُوْرِهِمْ وَ تَرَكَهُمْ فِیْ ظُلُمٰتٍ لَّا یُبْصِرُوْنَ
Unki misaal us shakhs ki si hai jisne aag roshan ki, phir jab us aag ne uske ird gird roshni kar di to Allah ne unki roshni cheen li aur unhein andheron mein chhod diya ke woh kuch dekh nahi sakte.
Yeh Ayah munafiqeen ki pehli misaal bayan karti hai. Unki misaal us shakhs ki si hai jisne andhere mein roshni ke liye aag jalai. Jab aag ne uske ird gird roshni phaila di aur woh cheezon ko dekhne laga, to Allah ne uski roshni cheen li aur use ghup andhere mein chhod diya jahan woh kuch dekh nahi sakta. Yahan aag jalana munafiqeen ke Islam zahir karne aur kalma padhne ki misaal hai. Is se unhein duniya mein kuch faide hasil hue, maslan aman, maal aur izzat. Lekin jab unki munafiqat zahir ho gayi ya Qayamat ka din aaya, to Allah ne unki is zahiri roshni ko cheen liya. Ab woh gumrahi ke andheron mein bhatak rahe hain aur haq ko dekhne ya samajhne ki salahiyat kho chuke hain.
Surah 2 : 18
صُمٌّۢ بُكْمٌ عُمْیٌ فَهُمْ لَا یَرْجِعُوْنَ
Woh behre hain, goonge hain, andhe hain, pas woh (haq ki taraf) nahi paltenge.
Yeh Ayah pichli misaal ki mazeed wazahat karti hai aur munafiqeen ki roohani halat ko bayan karti hai. Allah Ta'ala farmata hai ke woh behre hain, goonge hain aur andhe hain. Iska matlab yeh nahi ke woh jismani taur par behre, goonge ya andhe hain, balkay is se muraad yeh hai ke woh haq baat sunne se inkar karte hain, haq baat bolne se gurez karte hain aur haq ko dekhne (pehchanne) se qasir hain. Unki aqal aur samajh par parde pad chuke hain. Chunkay unhon ne khud apni marzi se haq se munh moda hai, isliye woh kabhi bhi gumrahi se hidayat ki taraf nahi paltenge. Un par Allah ki taraf se aisi mohar lag chuki hai ke woh haq ki taraf ruju karne ki salahiyat kho chuke hain.
Surah 2 : 19
اَوْ كَصَیِّبٍ مِّنَ السَّمَآءِ فِیْهِ ظُلُمٰتٌ وَّ رَعْدٌ وَّ بَرْقٌ یَجْعَلُوْنَ اَصَابِعَهُمْ فِیْۤ اٰذَانِهِمْ مِّنَ الصَّوَاعِقِ حَذَرَ الْمَوْتِ وَ اللّٰهُ مُحِیْطٌۢ بِالْكٰفِرِیْنَ
Ya unki misaal aasmaan se baraste badal ki si hai, jismein andhere hain, garaj hai aur bijli hai. Woh maut ke dar se garaj ki awazon se apni ungliyan kaanon mein daal lete hain, aur Allah kafiron ko gherne wala hai.
Is Ayah mein munafiqeen ki doosri misaal bayan ki gayi hai. Unki misaal aasmaan se baraste badal ki si hai, jismein ghane andhere hain, tez garaj hai aur chamakti bijli hai. Yahan Islam ko barish se tashbeeh di gayi hai, jo zameen ko zinda karti hai. Lekin is barish ke sath jo andhere, garaj aur bijli hai, woh Islam ke ahkamat, jihad ki mushkilat, aur Quran ki dhamkiyon ki misaal hain. Jab unhein Islam ki taraf se koi mushkil ya takleef nazar aati hai, to woh maut ke dar se apni ungliyan kaanon mein daal lete hain, yani Islam ki baaton se gurez karte hain aur haqiqat se bhaagne ki koshish karte hain. Lekin Allah Ta'ala kafiron ko har taraf se gherne wala hai, woh uski qudrat se kahin bhaag nahi sakte.
Surah 2 : 20
یَكَادُ الْبَرْقُ یَخْطَفُ اَبْصَارَهُمْ كُلَّمَاۤ اَضَآءَ لَهُمْ مَّشَوْا فِیْهِ وَ اِذَاۤ اَظْلَمَ عَلَیْهِمْ قَامُوْا وَ لَوْ شَآءَ اللّٰهُ لَذَهَبَ بِسَمْعِهِمْ وَ اَبْصَارِهِمْ اِنَّ اللّٰهَ عَلٰى كُلِّ شَیْءٍ قَدِیْرٌ
Qareeb hai ke bijli unki aankhon ko uchak le jaye. Jab bhi unke liye roshni hoti hai woh usmein chalte hain aur jab un par andhera ho jata hai to woh khade ho jate hain. Aur agar Allah chahta to unki sama'at aur basarat cheen leta. Beshak Allah har cheez par Qadir hai.
Yeh Ayah pichli misaal ki tafseel hai, jismein munafiqeen ki be-istiqamti aur tazabzub ko wazeh kiya gaya hai. Quran ki roshan daleelen aur wa'ade bijli ki manind hain jo unki aankhon ko hairan kar dete hain. Jab Islam se unhein koi faida ya asani nazar aati hai (jaise ghaneemat ya aman), to woh us roshni mein chalte hain aur Islam ki taraf jhukte hain. Lekin jab Islam mein koi mushkil, qurbani ya azmaish aati hai (andhera ho jata hai), to woh ruk jate hain aur apni munafiqat zahir karte hain. Allah Ta'ala farmata hai ke agar woh chahta to unki sunne aur dekhne ki salahiyat mukammal taur par cheen leta. Lekin Allah unhein mohlat de raha hai. Beshak Allah har cheez par Qadir hai, woh jab chahe unhein hidayat de sakta hai ya unhein mukammal gumrahi mein chhod sakta hai.
Surah 2 : 21
یٰۤاَیُّهَا النَّاسُ اعْبُدُوْا رَبَّكُمُ الَّذِیْ خَلَقَكُمْ وَ الَّذِیْنَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُوْنَۙ
Aye logo! Apne us Rab ki ibadat karo jisne tumhe aur tumse pehle walon ko paida kiya, taake tum parhezgar ban jao.
Is ayat mein Allah Ta'ala tamam insano ko apni ibadat ki dawat de raha hai. Allah hi woh zaat hai jisne insano ko aur unse pehle guzri hui qaumon ko paida kiya. Jab Allah hi hamara Khaliq hai, to wahi hamari ibadat ka haqdar hai. Uske siwa koi aur ibadat ke layaq nahi.
Ibadat ka asal maqsad sirf Allah ki bandagi karna hi nahi, balkay iska gehra talluq taqwa (parhezgari) se bhi hai. Ibadat ke zariye insan apne Rab se qareeb hota hai, uske ehkamat ki pairwi karta hai, aur buraiyon se bachta hai. Is tarah woh Allah ke azab se bachne aur uski raza hasil karne ki koshish karta hai. Yahi asal taqwa hai jo ibadat ka samra hai.
Surah 2 : 22
الَّذِیْ جَعَلَ لَكُمُ الْاَرْضَ فِرَاشًا وَّ السَّمَآءَ بِنَآءً١۪ وَّ اَنْزَلَ مِنَ السَّمَآءِ مَآءً فَاَخْرَجَ بِهٖ مِنَ الثَّمَرٰتِ رِزْقًا لَّكُمْ١ۚ فَلَا تَجْعَلُوْا لِلّٰهِ اَنْدَادًا وَّ اَنْتُمْ تَعْلَمُوْنَ
Wohi jisne tumhare liye zameen ko bichona aur aasman ko chhat banaya, aur aasman se pani barsaya, phir uske zariye tumhare rizq ke liye phal nikale. Pas Allah ke sath shareek na thehrao jabke tum jante ho.
Yeh ayat Allah Ta'ala ki qudrat aur uski wahdaniyat ke mazeed dalail pesh karti hai. Allah ne zameen ko insano ke liye bichona banaya, jahan woh rehte hain, chalte phirte hain aur apni zaroorat puri karte hain. Aur aasman ko ek mazboot chhat ki tarah banaya jo unhe mehfooz rakhta hai. Phir usne aasman se barish barsai, jis se zameen se mukhtalif qism ke phal aur ghalla ugaya, jo insano ke liye rizq ka zariya bana.
Jab Allah hi in sab nematon ka dene wala hai, wahi Khaliq aur Razzaq hai, to phir uske sath kisi aur ko shareek thehrana ya uske siwa kisi aur ki ibadat karna sara sar ghalat aur be-bunyad hai. Insan in tamam nishaniyon ko dekh kar Allah ki wahdaniyat ko pehchanta hai aur uske sath kisi ko shareek nahi thehrata, jabke woh janta hai ke in nematon ka dene wala sirf Allah hi hai.
Surah 2 : 23
وَ اِنْ كُنْتُمْ فِیْ رَیْبٍ مِّمَّا نَزَّلْنَا عَلٰى عَبْدِنَا فَاْتُوْا بِسُوْرَةٍ مِّنْ مِّثْلِهٖ١۪ وَ ادْعُوْا شُهَدَآءَكُمْ مِّنْ دُوْنِ اللّٰهِ اِنْ كُنْتُمْ صٰدِقِیْنَ
Aur agar tum us (kitab) ke bare mein shak mein ho jo humne apne bande par nazil ki hai, to us jaisi ek surat hi le aao, aur Allah ke siwa apne tamam madadgaron ko bula lo, agar tum sacche ho.
Is ayat mein Allah Ta'ala un logon ko challenge de raha hai jo Quran ke Allah ki kitab hone par shak karte hain. Allah farmata hai ke agar tumhein is kitab ke Allah ki taraf se nazil hone par koi shubah hai, jo humne apne bande Muhammad (SAW) par utari hai, to tum is jaisi ek surat hi bana kar le aao.
Yeh challenge Quran ke ijaz (miracle) ko zahir karta hai. Allah ne mushrikeen ko sirf ek surat banane ka challenge diya, chahe woh kitni hi choti kyun na ho. Aur unhe ijazat di ke woh Allah ke siwa apne tamam madadgaron ko, apne shairon aur adabiyon ko bhi bula len. Lekin woh aisa karne se qasir rahe aur hamesha qasir rahenge. Yeh is baat ka saboot hai ke Quran insani kalam nahi, balkay Allah ka kalam hai.
Surah 2 : 24
فَاِنْ لَّمْ تَفْعَلُوْا وَ لَنْ تَفْعَلُوْا فَاتَّقُوا النَّارَ الَّتِیْ وَ قُوْدُهَا النَّاسُ وَ الْحِجَارَةُ١ۖۚ اُعِدَّتْ لِلْكٰفِرِیْنَ
Pas agar tum aisa na kar sako aur hargiz na kar sakoge, to us aag se daro jiska indhan (fuel) insan aur patthar hain, jo kafiron ke liye tayyar ki gayi hai.
Pichli ayat mein diye gaye challenge ke baad, is ayat mein Allah Ta'ala wazeh kar raha hai ke insan hargiz Quran jaisi kitab nahi bana sakta. Allah farmata hai ke "agar tum aisa na kar sako aur hargiz na kar sakoge", yeh is baat ki daleel hai ke Quran ka ijaz qiyamath tak baqi rahega aur koi bhi iski misal pesh nahi kar sakta.
Is challenge mein nakami ke baad, Allah Ta'ala un logon ko jahannam ke azab se darata hai jo is haqeeqat ko tasleem nahi karte aur Quran ko Allah ka kalam nahi mante. Jahannam ki aag ki shiddat bayan ki gayi hai ke uska indhan insan aur patthar honge. Yeh aag khaas taur par un kafiron ke liye tayyar ki gayi hai jo Allah ki wahdaniyat aur uske Rasool ki risalat ka inkar karte hain. Ismein un pattharon ka bhi zikr hai jin ki ibadat ki jati thi.
Surah 2 : 25
وَ بَشِّرِ الَّذِیْنَ اٰمَنُوْا وَ عَمِلُوا الصّٰلِحٰتِ اَنَّ لَهُمْ جَنّٰتٍ تَجْرِیْ مِنْ تَحْتِهَا الْاَنْهٰرُ١ؕ كُلَّمَا رُزِقُوْا مِنْهَا مِنْ ثَمَرَةٍ رِّزْقًا١ۙ قَالُوْا هٰذَا الَّذِیْ رُزِقْنَا مِنْ قَبْلُ١ۙ وَ اُتُوْا بِهٖ مُتَشَابِهًا١ؕ وَ لَهُمْ فِیْهَاۤ اَزْوَاجٌ مُّطَهَّرَةٌ١ۙۗ وَّ هُمْ فِیْهَا خٰلِدُوْنَ
Aur khushkhabri do un logon ko jo iman laye aur nek amal kiye, ke unke liye aise bagh hain jinke neeche nahrein behti hain. Jab bhi unhe un baghon se koi phal rizq ke taur par diya jayega, to woh kahenge: "Yeh to wahi hai jo hume pehle diya gaya tha." Aur unhe milte julte phal diye jayenge. Aur unke liye wahan pak saaf biwiyan hongi, aur woh unmein hamesha rahenge.
Jahan pichli ayaton mein kafiron ke liye jahannam ki dhamki thi, wahin is ayat mein iman lane walon aur nek amal karne walon ko jannat ki khushkhabri di ja rahi hai. Unke liye aise bagh hain jinke neeche nahrein behti hain, jo hamesha taza aur khushgawar mahol faraham karti hain.
Jannat mein unhe mukhtalif qism ke phal diye jayenge. Jab bhi unhe koi naya phal milega, woh kahenge ke yeh to wahi hai jo hume pehle mil chuka hai. Iska matlab hai ke jannat ke phal duniya ke phalon se mushabahat rakhenge lekin lazzat aur khasiyat mein behtar aur mukhtalif honge. Unhe wahan pak saaf biwiyan bhi milengi jo har qism ki na-pakiyon se paak hongi. Aur sab se ahem baat yeh hai ke woh in nematon mein hamesha hamesha rahenge, kabhi unse mehroom nahi honge. Yeh Allah ka unke liye behtareen inaam hai.
Surah 2 : 26
اِنَّ اللّٰهَ لَا یَسْتَحْیٖۤ اَنْ یَّضْرِبَ مَثَلًا مَّا بَعُوْضَةً فَمَا فَوْقَهَا فَاَمَّا الَّذِیْنَ اٰمَنُوْا فَیَعْلَمُوْنَ اَنَّهُ الْحَقُّ مِنْ رَّبِّهِمْ وَ اَمَّا الَّذِیْنَ كَفَرُوْا فَیَقُوْلُوْنَ مَا ذَاۤ اَرَادَ اللّٰهُ بِهٰذَا مَثَلًا یُضِلُّ بِهٖ كَثِیْرًا وَّ یَهْدِیْ بِهٖ كَثِیْرًا وَ مَا یُضِلُّ بِهٖۤ اِلَّا الْفٰسِقِیْنَ
Beshak Allah is baat se nahi sharmata ke woh kisi bhi cheez ki misaal bayan kare, chahe woh machhar ho ya us se bhi choti cheez. Toh jo log imaan laye hain, woh jante hain ke yeh unke Rabb ki taraf se haq hai. Aur jin logon ne kufr kiya, woh kehte hain ke Allah ka is misaal se kya matlab hai? Allah is se bahuton ko gumrah karta hai aur bahuton ko hidayat deta hai. Aur woh is se sirf fasiqon ko hi gumrah karta hai.
Is ayat mein Allah Ta'ala ne misaalat bayan karne ki hikmat wazeh ki hai. Allah kisi bhi cheez ki misaal dene se nahi sharmata, chahe woh kitni bhi mamooli ho, jaise machhar ya us se bhi choti cheez. Iska maqsad haq ko wazeh karna aur logon ki samajh ko behtar banana hai.
Jo log imaan rakhte hain, woh in misaalat ko apne Rabb ki taraf se haq samajhte hain aur unse hidayat pate hain. Jabke kafir log in misaalat par aitraz karte hain aur kehte hain ke Allah ka in se kya maqsad hai? Darasal, Allah inhi misaalat ke zariye bahut se logon ko gumrah karta hai aur bahut se logon ko hidayat deta hai.
Gumrahi un logon ke hisse mein aati hai jo fasiq hain, yaani woh log jo Allah ke ahkamat ki nafarmani karte hain aur apne ahad ko todte hain. Unke liye yeh misaalat mazeed gumrahi ka sabab banti hain, jabke imaan walon ke liye yeh imaan mein izafe ka baais banti hain. Is tarah Allah Ta'ala ki qudrat aur hikmat dono wazeh hoti hain.
Surah 2 : 27
الَّذِیْنَ یَنْقُضُوْنَ عَهْدَ اللّٰهِ مِنْۢ بَعْدِ مِیْثَاقِهٖ وَ یَقْطَعُوْنَ مَاۤ اَمَرَ اللّٰهُ بِهٖۤ اَنْ یُّوْصَلَ وَ یُفْسِدُوْنَ فِی الْاَرْضِ اُولٰٓئِكَ هُمُ الْخٰسِرُوْنَ
Yeh woh log hain jo Allah ke ahad ko pukhta karne ke baad tod dete hain, aur un rishton ko kaat dete hain jinhe Allah ne jodne ka hukm diya hai, aur zameen mein fasad phailate hain. Yahi log khasara uthane wale hain.
Pichli ayat mein fasiqon ka zikr tha, is ayat mein unki teen badi sifat bayan ki gayi hain jo unhe khasara uthane walon mein shamil karti hain. Pehli sifat yeh hai ke woh Allah ke ahad ko todte hain, jabke unhone use pukhta kiya tha. Yeh ahad woh fitri ahad bhi ho sakta hai jo har insaan ne Allah ki wahdaniyat ka kiya tha, aur woh ahad bhi jo anbiya ke zariye kiya gaya.
Doosri sifat yeh hai ke woh un rishton ko kaat dete hain jinhe Allah ne jodne ka hukm diya hai. Is mein rishtedaron se husn-e-suluk, aur deeni bhaiyon se mohabbat shamil hai. Yeh rishte insani muashre ki bunyad hain.
Teesri sifat yeh hai ke woh zameen mein fasad phailate hain. Fasad sirf qatl-o-gharatgari nahi, balki har woh amal jo aman-o-amaan ko bigade, haqooq-ul-ibad ko pamal kare, aur Allah ke ahkamat ki mukhalifat kare, fasad kehlata hai. Aise log duniya aur akhirat dono mein khasara uthane wale hain, kyunki unhone Allah ke ahukamat ki mukhalifat ki aur zameen mein bigaad paida kiya.
Surah 2 : 28
كَیْفَ تَكْفُرُوْنَ بِاللّٰهِ وَ كُنْتُمْ اَمْوَاتًا فَاَحْیَاكُمْ ثُمَّ یُمِیْتُكُمْ ثُمَّ یُحْیِیْكُمْ ثُمَّ اِلَیْهِ تُرْجَعُوْنَ
Tum Allah ka kufr kaise karte ho, jabke tum bejaan the, phir usne tumhe zinda kiya? Phir woh tumhe maut dega, phir tumhe dobara zinda karega, phir usi ki taraf tum lautaye jaoge.
Yeh ayat insaan ko uski ibtidai haalat aur Allah ki qudrat ki yaad dilati hai, aur kufr se bachne ki dawat deti hai. Allah Ta'ala sawal karte hain ke tum Allah ka kufr kaise kar sakte ho, jabke tumhari zindagi ka har marhala uski qudrat ka nishan hai? Tum pehle bejaan the, yaani wajood mein nahi the, phir usne tumhe zindagi bakhshi.
Iske baad woh tumhe maut dega, aur phir qayamat ke din dobara zinda karega. Aakhir mein, tum sab usi ki taraf lautaye jaoge aur apne aamal ka hisab doge. Yeh tarteeb-e-hayat aur maut, aur phir dobara zindagi, Allah ki wahdaniyat aur uski be-inteha qudrat ka wazeh saboot hai. Jo zaat ek bejaan cheez ko zindagi de sakti hai, woh maut ke baad dobara zinda karne par bhi qadir hai.
Is haqeeqat par ghaur karna insaan ko kufr se bachata hai aur Allah ki ita'at ki taraf raghib karta hai. Yeh ayat qayamat aur akhirat par imaan ki bunyad bhi faraham karti hai.
Surah 2 : 29
هُوَ الَّذِیْ خَلَقَ لَكُمْ مَّا فِی الْاَرْضِ جَمِیْعًا ثُمَّ اسْتَوٰۤى اِلَى السَّمَآءِ فَسَوّٰىهُنَّ سَبْعَ سَمٰوٰتٍ وَ هُوَ بِكُلِّ شَیْءٍ عَلِیْمٌ
Wahi hai jisne tumhare liye woh sab kuch paida kiya jo zameen mein hai. Phir woh aasman ki taraf mutawajjah hua aur unhe saat aasman banaya. Aur woh har cheez ka ilm rakhne wala hai.
Yeh ayat Allah ki qudrat, uski nemat aur uske ilm-e-kamil ka bayan hai. Allah Ta'ala ne insaan ke liye zameen ki har cheez paida ki hai, taake insaan unse faida uthaye aur apni zindagi guzare. Yeh uski rehmat aur karam ki daleel hai, ke usne insaan ki zarooriyat ka har samaan zameen mein muhayya kiya.
Zameen ki takhleeq ke baad, Allah Ta'ala aasman ki taraf mutawajjah hue aur unhe saat (seven) aasmanon ki shakal mein mukammal kiya. 'Istawa ila as-sama' ka matlab Allah ka apni shaan ke mutabiq aasman ki taraf ruju karna hai, jiska ilm sirf Allah ko hai. Is mein koi tashbeeh ya tajseem nahi. Aasmanon ki takhleeq bhi uski azmat aur qudrat ki nishani hai, jo be-misal nizam ke tehat kaam kar rahe hain.
Aakhir mein farmaya gaya ke woh har cheez ka ilm rakhne wala hai. Iska matlab hai ke Allah ki qudrat aur ilm be-inteha hain, woh har choti badi cheez ko janta hai, aur uski takhleeq mein koi kami nahi. Uska ilm har cheez ko ghere hue hai.
Surah 2 : 30
وَ اِذْ قَالَ رَبُّكَ لِلْمَلٰٓئِكَةِ اِنِّیْ جَاعِلٌ فِی الْاَرْضِ خَلِیْفَةً قَالُوْۤا اَتَجْعَلُ فِیْهَا مَنْ یُّفْسِدُ فِیْهَا وَ یَسْفِكُ الدِّمَآءَ وَ نَحْنُ نُسَبِّحُ بِحَمْدِكَ وَ نُقَدِّسُ لَكَ قَالَ اِنِّیْۤ اَعْلَمُ مَا لَا تَعْلَمُوْنَ
Aur jab tere Rabb ne farishton se farmaya ke main zameen mein ek khalifa banane wala hoon. Unhone kaha: Kya tu us mein aise shakhs ko banayega jo us mein fasad karega aur khoon bahayega? Jabke hum teri hamd ke saath tasbeeh karte hain aur teri pakeezgi bayan karte hain. Allah ne farmaya: Beshak main woh janta hoon jo tum nahi jante.
Yeh ayat insaan ki takhleeq ke maqsad aur uski ahmiyat ko bayan karti hai. Allah Ta'ala ne farishton ko bataya ke woh zameen mein ek khalifa banane wale hain. Khalifa se murad woh hasti hai jo zameen par Allah ke ahkamat ko nafiz kare, uski ibadat kare aur uski taraf se amanatdar ho.
Farishton ne apne ilm ki bunyad par sawal kiya ke kya aap aise ko banayenge jo zameen mein fasad karega aur khoon bahayega? Unka yeh sawal insaan ki fitrat ke ek pehlu ki taraf ishara tha, shayad unhone jinnat ke tajurbe se yeh baat kahi ho. Farishton ne apni ibadat aur pakeezgi ka bhi zikr kiya, goya woh apni afzaliyat bayan kar rahe the.
Is par Allah Ta'ala ne jawab diya ke "Main woh janta hoon jo tum nahi jante". Isse zahir hota hai ke Allah ka ilm mukammal aur ghaib par mabni hai, jabke farishton ka ilm mehdood tha. Allah insaan mein fasad ke imkan ke bawajood uski takhleeq mein ek aala maqsad jante the, jismein uski azadi-e-ikhtiyar, imtihan, aur Allah ki marifat shamil hai. Insaan ki takhleeq mein Allah ki hikmat nihayat gehri hai.
Surah 2 : 31
وَ عَلَّمَ اٰدَمَ الْاَسْمَآءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلٰٓئِكَةِ فَقَالَ اَنْۢبِئُوْنِیْ بِاَسْمَآءِ هٰۤؤُلَآءِ اِنْ كُنْتُمْ صٰدِقِیْنَ
Aur Allah ne Adam ko tamaam cheezon ke naam sikha diye, phir unhein farishton ke saamne pesh kiya aur farmaya, "Agar tum sacche ho to mujhe in cheezon ke naam batao."
Allah Ta'ala ne Adam (AS) ko tamaam cheezon ke naam aur unki khasiyatein sikha kar unhein farishton par fazilat bakhshi. Yeh ilm insaan ki aqal aur samajh ki bunyad hai. Jab farishton ne zameen mein fasaad aur khoon-rezi ke imkaan par sawal uthaya tha, to Allah ne Adam (AS) ko yeh ilm de kar unki salahiyat ka saboot diya. Is se zahir hota hai ke Allah Ta'ala ne insaan ko ilm aur danish ki bunyad par khalifa banaya. Farishton ko hukm diya gaya ke woh in cheezon ke naam batayen, lekin woh is se qasir rahe. Yeh waqia insaan ki ilm ki ahmiyat aur Allah ki qudrat ko ujagar karta hai.
Surah 2 : 32
قَالُوْا سُبْحٰنَكَ لَا عِلْمَ لَنَاۤ اِلَّا مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِیْمُ الْحَكِیْمُ
Farishton ne kaha, "Tu paak hai, humein to bas utna hi ilm hai jitna tune humein sikhaya hai. Beshak tu hi sab kuch janne wala, hikmat wala hai."
Farishton ne Allah Ta'ala ki paaki bayan ki aur apni aajizi ka izhar kiya. Unhone tasleem kiya ke unka ilm mehdood hai aur woh sirf wahi jante hain jo Allah ne unhein sikhaya hai. Yeh iqrar Allah ki azmat aur uske be-hud ilm ka saboot hai. Farishton ka yeh kehna ke "Tu hi sab kuch janne wala, hikmat wala hai" is baat ki daleel hai ke har ilm ka sarchashma Allah Ta'ala hi hai. Is se yeh bhi maloom hota hai ke Allah ke saamne apni kam-ilmi ka iqrar karna hi asal ilm aur hikmat hai. Yeh ayat bandon ko Allah ke ilm aur hikmat ke saamne sar jhukane ki taleem deti hai.
Surah 2 : 33
قَالَ یٰۤاٰدَمُ اَنْۢبِئْهُمْ بِاَسْمَآئِهِمْ فَلَمَّاۤ اَنْۢبَاَهُمْ بِاَسْمَآئِهِمْ قَالَ اَلَمْ اَقُلْ لَّكُمْ اِنِّیْۤ اَعْلَمُ غَیْبَ السَّمٰوٰتِ وَ الْاَرْضِ وَ اَعْلَمُ مَا تُبْدُوْنَ وَ مَا كُنْتُمْ تَكْتُمُوْنَ
Allah ne farmaya, "Aye Adam! Inhein in cheezon ke naam batao." Jab Adam ne unhein naam bata diye, to Allah ne farmaya, "Kya maine tumse nahi kaha tha ke main aasmanon aur zameen ke tamaam ghaib janta hoon aur jo tum zahir karte ho aur jo tum chupaate ho, sab janta hoon?"
Is ayat mein Adam (AS) ki fazilat ka amali saboot pesh kiya gaya hai. Jab farishte naam batane se qasir rahe, to Allah ne Adam (AS) ko hukm diya aur unhone ba-khoobi yeh kaam anjaam diya. Yeh waqia is baat ki daleel hai ke Allah ne insaan ko aisi salahiyatein di hain jo farishton ko bhi nahi di gayeen. Iske baad Allah Ta'ala ne farishton ko yaad dilaya ke woh aasmanon aur zameen ke tamaam ghaib janta hai, aur jo kuch woh zahir karte hain aur jo kuch chupaate hain, sab uske ilm mein hai. Yeh Allah ke ilm-e-ghaib aur qudrat-e-kamilah ka izhar hai. Is se yeh bhi pata chalta hai ke Allah Ta'ala ne Adam (AS) ko khalifa banane ka jo faisla kiya tha, woh hikmat aur ilm par mabni tha.
Surah 2 : 34
وَ اِذْ قُلْنَا لِلْمَلٰٓئِكَةِ اسْجُدُوْا لِاٰدَمَ فَسَجَدُوْۤا اِلَّاۤ اِبْلِیْسَ اَبٰى وَ اسْتَكْبَرَ وَ كَانَ مِنَ الْكٰفِرِیْنَ
Aur jab humne farishton se kaha, "Adam ko sajda karo," to sab ne sajda kiya siwaye Iblees ke. Usne inkar kiya aur takabbur kiya aur woh kafiron mein se ho gaya.
Allah Ta'ala ne Adam (AS) ko ilm ki fazilat bakhshne ke baad farishton ko hukm diya ke woh Adam (AS) ko sajda karein. Yeh sajda ta'zeemi tha, ibadati nahi, aur Adam (AS) ki fazilat aur Allah ke hukm ki itaat ka izhar tha. Tamaam farishton ne Allah ke hukm ki pairwi ki aur sajda kiya, siwaye Iblees ke. Iblees ne takabbur kiya aur Adam (AS) ko apne se kamtar samjha, yeh keh kar ke woh aag se bana hai aur Adam (AS) mitti se. Uska yeh inkar aur takabbur uski nafarmani ka sabab bana aur woh kafiron mein shamil ho gaya. Is waqiye se takabbur ki burai aur Allah ke hukm ki itaat ki ahmiyat wazeh hoti hai. Iblees ka yeh amal uski hamesha ki la'anat ka sabab bana.
Surah 2 : 35
وَ قُلْنَا یٰۤاٰدَمُ اسْكُنْ اَنْتَ وَ زَوْجُكَ الْجَنَّةَ وَ كُلَا مِنْهَا رَغَدًا حَیْثُ شِئْتُمَا وَ لَا تَقْرَبَا هٰذِهِ الشَّجَرَةَ فَتَكُوْنَا مِنَ الظّٰلِمِیْنَ
Aur humne farmaya, "Aye Adam! Tum aur tumhari biwi jannat mein raho aur jahan se chaaho khoob maze se khao, magar is darakht ke qareeb na jaana, warna tum zalimon mein se ho jaoge."
Iblees ki nafarmani ke baad, Allah Ta'ala ne Adam (AS) aur unki biwi Hawa (AS) ko jannat mein rehne ka hukm diya. Unhein jannat ki tamaam nematon se faida uthane ki ijazat di gayi, jahan se chahein aur jitna chahein kha sakte the. Lekin unhein sirf ek darakht ke qareeb jaane se mana kiya gaya. Yeh hukm Allah ki taraf se ek imtihan tha, taake unki itaat aur farmabardari ka pata chale. Is darakht ke qareeb jaane se mana karna is baat ki nishani thi ke Allah ke har hukm ki pairwi karna zaroori hai, chahe uski hikmat zahiran samajh mein na aaye. Is hukm ki khilaf-warzi ko zulm qarar diya gaya, jo insaan ko Allah ki hudood se tajawuz karne se rokti hai.
Surah 2 : 36
فَاَزَلَّهُمَا الشَّیْطٰنُ عَنْهَا فَاَخْرَجَهُمَا مِمَّا كَانَا فِیْهِ وَ قُلْنَا اهْبِطُوْا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَ لَكُمْ فِی الْاَرْضِ مُسْتَقَرٌّ وَّ مَتَاعٌ اِلٰى حِیْنٍ
Phir shaitan ne un dono ko wahan se phisla diya aur unhein us jannat se nikalwa diya jahan wo the. Aur humne kaha: "Neeche utar jao, tum ek doosre ke dushman ho, aur tumhare liye zameen mein ek thehrao aur faida uthane ki cheezein hain ek khaas waqt tak."
Is ayat mein Allah Ta'ala bayan farma rahe hain ke kis tarah Shaitan ne Adam (AS) aur Hawwa (AS) ko behkaya aur unhein us jannat se nikalwa diya jahan wo araam se reh rahe the. Yeh Shaitan ki dushmani ki pehli misaal thi. Allah ne unhein zameen par utarne ka hukm diya aur wazeh kiya ke ab tum ek doosre ke dushman ho. Is se murad Adam ki aulad aur Shaitan ke darmiyan dushmani hai. Zameen ko unke liye ek muqarrar waqt tak theharne aur faida uthane ki jagah banaya gaya. Yeh is baat ki taraf ishara hai ke insaan ki zameen par zindagi arzi hai aur ek din use apne Rabb ki taraf lautna hai. Is waqiye se insaan ko Shaitan ki sazishon se hoshiyar rehne ka sabaq milta hai.
Surah 2 : 37
فَتَلَقّٰۤى اٰدَمُ مِنْ رَّبِّهٖ كَلِمٰتٍ فَتَابَ عَلَیْهِ اِنَّهٗ هُوَ التَّوَّابُ الرَّحِیْمُ
Phir Adam ne apne Rabb se chand kalimaat seekh liye, to Allah ne unki tauba qabool farma li. Beshak wohi bahut tauba qabool karne wala, nihayat meherban hai.
Pichli ayat mein Adam (AS) aur Hawwa (AS) ki khata ka zikr tha, is ayat mein unki tauba aur Allah ki rehmat ka bayan hai. Adam (AS) ne apne Rabb se chand kalimaat seekh liye jinke zariye unhone tauba ki. Quran mein Surah Al-A'raf (7:23) mein un kalimaat ka zikr hai: "Rabbana zalamna anfusana wa il lam taghfir lana wa tarhamna lanakunanna minal khasireen." (Aye hamare Rabb, humne apni janon par zulm kiya, aur agar Tu ne humein maaf na kiya aur hum par reham na kiya to hum zaroor khasara paane walon mein se ho jayenge.) Allah Ta'ala ne unki tauba qabool farma li, kyunki wahi At-Tawwab (bahut tauba qabool karne wala) aur Ar-Rahim (nihayat meherban) hai. Yeh ayat Allah ki be-inteha rehmat aur tauba qabool karne ki sifat ko ujagar karti hai, ke agar insaan sachche dil se tauba kare to Allah use maaf kar deta hai.
Surah 2 : 38
قُلْنَا اهْبِطُوْا مِنْهَا جَمِیْعًا فَاِمَّا یَاْتِیَنَّكُمْ مِّنِّیْ هُدًى فَمَنْ تَبِعَ هُدَایَ فَلَا خَوْفٌ عَلَیْهِمْ وَ لَا هُمْ یَحْزَنُوْنَ
Humne kaha: "Tum sab yahan se utar jao. Phir agar tumhare paas meri taraf se koi hidayat aaye, to jo meri hidayat ki pairwi karega, un par na koi khauf hoga aur na wo ghamgeen honge."
Is ayat mein Allah Ta'ala ne Adam (AS) aur Hawwa (AS) ko (aur unki nasl ko) zameen par utarne ka doosra hukm diya, lekin is baar hidayat ki ummeed aur uske inaam ka zikr bhi kiya. Allah ne farmaya ke jab meri taraf se tumhare paas hidayat (yani ambiya, kitaben) aaye, to jo bhi us hidayat ki pairwi karega, un par na koi khauf hoga aur na wo ghamgeen honge. Yeh ek azeem basharat hai un logon ke liye jo Allah ke ahkamat par amal karte hain aur uske bheje hue paighambaron ki itaat karte hain. Iska matlab hai ke duniya mein unhein koi pareshani nahi hogi aur akhirat mein bhi wo azab se mehfooz rahenge. Yeh ayat Islam ke bunyadi usool ko bayan karti hai ke Allah ki hidayat par chalna hi duniya aur akhirat ki kamyabi ka zariya hai.
Surah 2 : 39
وَ الَّذِیْنَ كَفَرُوْا وَ كَذَّبُوْا بِاٰیٰتِنَاۤ اُولٰٓئِكَ اَصْحٰبُ النَّارِ هُمْ فِیْهَا خٰلِدُوْنَ
Aur jin logon ne kufr kiya aur hamari ayaton ko jhutlaya, wahi dozakh wale hain, wo us mein hamesha rahenge.
Pichli ayat mein hidayat ki pairwi karne walon ke liye khushkhabri thi, jabke is ayat mein kufr aur Allah ki ayaton ko jhutlane walon ka anjaam bayan kiya gaya hai. Allah Ta'ala farmate hain ke jin logon ne Allah ki wahdaniyat ka inkar kiya aur uski bheji hui nishaniyon (kitabon aur paighambaron) ko jhutlaya, wo dozakh wale hain. Unka thikana jahannum hoga aur wo us mein hamesha rahenge. Yeh is baat ki wazahat hai ke Allah ki hidayat ko qabool na karna aur uski ayaton ka inkar karna ek bahut bada jurm hai jiska badla hamesha ki aag hai. Is ayat mein akhirat ke azab ki shiddat aur uski daimi hone ka zikr hai, jo insaan ko kufr se bachne aur iman par qayam rehne ki targheeb deta hai.
Surah 2 : 40
یٰبَنِیْۤ اِسْرَآءِیْلَ اذْكُرُوْا نِعْمَتِیَ الَّتِیْۤ اَنْعَمْتُ عَلَیْكُمْ وَ اَوْفُوْا بِعَهْدِیْۤ اُوْفِ بِعَهْدِكُمْ وَ اِیَّایَ فَارْهَبُوْنِ
Aye Bani Israel! Meri us nemat ko yaad karo jo maine tum par ki, aur mere ahad ko poora karo, main tumhara ahad poora karunga, aur mujhi se daro.
Is ayat se Quran ka ek naya marhala shuru hota hai jahan Allah Ta'ala Bani Israel ko mukhatib karte hain. Allah unhein apni un naimaton ko yaad dilate hain jo usne un par ki thin, maslan Firaun se nijat, Mann-o-Salwa, aur Tawrat ka nuzool. Iske baad unhein hukm diya jata hai ke mere ahad ko poora karo. Yeh ahad wo tha jo Allah ne unse liya tha ke wo uski ibadat karenge, uske ahkamat par amal karenge aur uske bheje hue paighambaron par iman layenge, khaas taur par Nabi Akram Muhammad (SAW) par. Allah ne waada kiya ke agar wo apna ahad poora karenge to Allah bhi unka ahad poora karega (yani unhein duniya aur akhirat mein inaam dega). Akhir mein unhein sirf Allah se darne ka hukm diya gaya hai, taake wo kisi aur ki parwah na karein aur sirf Allah ke ahkamat ki itaat karein.
Surah 2 : 41
وَ اٰمِنُوْا بِمَاۤ اَنْزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ وَ لَا تَكُوْنُوْا اَوَّلَ كَافِرٍۭ بِهٖ وَ لَا تَشْتَرُوْا بِاٰیٰتِیْ ثَمَنًا قَلِیْلًا وَّ اِیَّایَ فَاتَّقُوْنِ
Aur us par imaan lao jo maine nazil kiya hai, jo tumhari kitabon ki tasdeeq karta hai, aur tum uske pehle inkar karne wale na bano. Aur meri ayaton ke badle thodi qeemat na lo, aur mujhi se daro.
Is ayat mein Allah Ta'ala Ahle Kitab, khaas taur par Yahudiyon ko mukhatib kar raha hai. Unhe hukm diya ja raha hai ke woh us kitab (Quran) par imaan layein jo Muhammad ﷺ par nazil ki gayi hai. Yeh Quran unki apni kitabon (Taurat aur Injeel) ki tasdeeq karta hai, ya'ni unki asal taleemat ke mutabiq hai aur unki pesheen goiyon ko sach sabit karta hai.
Allah Ta'ala unhe is baat se mana kar raha hai ke woh pehli qaum na banen jo is kitab ka inkar kare, jabke unke paas iski sachai ke dalail maujood hain. Unhe yeh bhi hidayat di ja rahi hai ke woh Allah ki ayaton ko dunyawi faide, jaise ke ohda ya maal, ke badle na bechein. Yeh ek qaleel qeemat hai us azeem hidayat ke muqable mein jo Allah ne nazil ki hai. Akhir mein, unhe sirf Allah se darne ka hukm diya gaya hai, jo is baat ki taraf ishara karta hai ke unhe apne dunyawi mafadaat ko chhod kar Allah ke ahkamat ki pairwi karni chahiye.
Surah 2 : 42
وَ لَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَ تَكْتُمُوا الْحَقَّ وَ اَنْتُمْ تَعْلَمُوْنَ
Aur haq ko batil ke saath na milao, aur haq ko na chupao jabke tum jante ho.
Is ayat mein Allah Ta'ala Ahle Kitab ko do aham baton se mana farma raha hai. Pehli yeh ke haq ko batil ke saath na milao. Iska matlab yeh hai ke woh apni kitabon mein maujood sachaiyon ko apni taraf se ki gayi tabdeeliyon, jhooti tafseeron, ya man gharat baton ke saath gadd-mad na karein. Haq ko batil se milane se logon ke liye haq ko pehchanna mushkil ho jata hai aur woh gumrahi ka shikar ho sakte hain.
Doosri baat yeh ke haq ko na chupao, khaas taur par jab tum uski sachai ko jante ho. Ahle Kitab, khaas kar Yahudi ulama, Nabi Kareem ﷺ ki nubuwwat aur unki sifat ke bare mein apni kitabon mein maujood wazeh nishaniyon ko jante the, lekin unhone dunyawi mafadaat aur hasad ki wajah se un haqaiq ko logon se chupaya. Allah Ta'ala unhe is gunah se rok raha hai, kyunki haq ko chupana ek azeem jurm hai jo logon ko hidayat se mehroom karta hai.
Surah 2 : 43
وَ اَقِیْمُوا الصَّلٰوةَ وَ اٰتُوا الزَّكٰوةَ وَ ارْكَعُوْا مَعَ الرّٰكِعِیْنَ
Aur namaz qaim karo, aur zakat do, aur rukoo karne walon ke saath rukoo karo.
Is ayat mein Allah Ta'ala ne Ahle Kitab ko teen bunyadi ibadaton ka hukm diya hai, jo Islam ke arkan mein bhi shamil hain. Pehla hukm hai namaz qaim karo. Namaz Allah se rabte ka sabse aham zariya hai aur roohani tarbiyat ka bunyadi amal hai. Iska matlab sirf namaz padhna nahi, balkay uske tamam faraiz, sunnaton aur adab ke saath ada karna hai.
Doosra hukm hai zakat do. Zakat maal ki paaki aur muashre mein insaf aur hamdardi qaim karne ka ek aham zariya hai. Yeh ghareebon aur zarooratmand logon ka haq hai jo ameer logon ke maal mein rakha gaya hai. Teesra hukm hai rukoo karne walon ke saath rukoo karo. Iska matlab hai jamaat ke saath namaz ada karna. Yeh musalmanon ke darmiyan ittehad, bhai chara aur nazm-o-zabt ki alamat hai. Is hukm ke zariye Ahle Kitab ko Islam ki jamaati zindagi mein shamil hone ki dawat di ja rahi hai, jo unke liye hidayat ka rasta khol sakti hai.
Surah 2 : 44
اَتَاْمُرُوْنَ النَّاسَ بِالْبِرِّ وَ تَنْسَوْنَ اَنْفُسَكُمْ وَ اَنْتُمْ تَتْلُوْنَ الْكِتٰبَ اَفَلَا تَعْقِلُوْنَ
Kya tum logon ko neki ka hukm dete ho aur apni jano ko bhool jate ho, jabke tum kitab padhte ho? Kya tum aqal nahi rakhte?
Is ayat mein Allah Ta'ala Ahle Kitab ke ulama aur sardaron ko sakht tanbeeh kar raha hai. Unse sawal kiya ja raha hai ke kya tum logon ko neki ka hukm dete ho aur apni jano ko bhool jate ho? Yeh un logon ki halat bayan ki ja rahi hai jo doosron ko achi baton ki talqeen karte hain, lekin khud un par amal nahi karte. Unke paas Allah ki kitab (Taurat) ka ilm hai, woh use padhte hain aur uski taleemat se waqif hain, lekin iske bawajood woh khud un par amal karne se ghafil hain.
Allah Ta'ala unki is be-amali par hairat ka izhar karte hue farmata hai, kya tum aqal nahi rakhte? Iska matlab yeh hai ke yeh amal aqal aur hikmat ke bilkul khilaf hai. Jab ek shakhs khud kisi cheez par amal na kare to uski dawat mein asar nahi rehta aur woh logon ke liye misal nahi ban sakta. Islam mein ilm ke saath amal ki bohot ahmiyat hai, aur ulama ko chahiye ke woh pehle khud apni taleemat par amal paira hon.
Surah 2 : 45
وَ اسْتَعِیْنُوْا بِالصَّبْرِ وَ الصَّلٰوةِ وَ اِنَّهَا لَكَبِیْرَةٌ اِلَّا عَلَى الْخٰشِعِیْنَ
Aur sabr aur namaz ke zariye madad mango, aur beshak woh (namaz) bohot mushkil hai siwaye khushu karne walon ke.
Is ayat mein Allah Ta'ala musalmanon ko mushkilat aur azmaishon mein madad hasil karne ke do aham tareeqe bata raha hai: sabr aur namaz. Sabr ka matlab sirf mushkilat ko bardasht karna nahi, balkay Allah ke ahkamat par qayam rehna, gunahon se bachna, aur musibaton par Allah ki raza par raazi rehna bhi shamil hai. Sabr ek aisi quwwat hai jo insaan ko har haal mein mustaqil mizaji ata karti hai.
Namaz Allah se rabte ka sabse behtareen zariya hai. Jab insaan namaz mein khushu aur khuzoo ke saath Allah ke huzoor khada hota hai, to uski roohani quwwat badhti hai aur use mushkilat ka samna karne ki taqat milti hai. Allah Ta'ala farmata hai ke beshak woh (namaz) bohot mushkil hai siwaye khushu karne walon ke. Khushu ka matlab hai dil mein Allah ka khauf aur uski azmat ka ehsas rakhna, aur namaz mein poori tawajjuh aur ikhlas ke saath Allah ki taraf mutawajjah hona. Aise log hi namaz ki haqeeqi lazzat aur uski barkaton ko mehsoos kar sakte hain.
Surah 2 : 46
الَّذِیْنَ یَظُنُّوْنَ اَنَّهُمْ مُّلٰقُوْا رَبِّهِمْ وَ اَنَّهُمْ اِلَیْهِ رٰجِعُوْنَ
Jo log yaqeen rakhte hain ke unhein apne Rab se milna hai aur usi ki taraf laut kar jaana hai.
Is ayat mein un logon ki sifat bayan ki gayi hai jo sabr aur namaz ke zariye madad talab karte hain. Yeh woh log hain jinhein Allah Ta'ala se mulaqat aur uski taraf lautne ka pukhta yaqeen hai. Yaqeen-e-aakhirat hi insaan ko mushkilat mein sabr aur namaz par qaim rakhta hai. Jab insaan ko maloom ho ke uski har amal ka hisab hoga aur use apne Rab ke saamne pesh hona hai, to woh gunahon se bachta hai aur naikiyon ki taraf raghib hota hai. Yeh yaqeen uske dil mein Allah ka khauf aur uski mohabbat paida karta hai.
Mulaqat-e-Rab se murad qayamat ke din Allah ke saamne peshi aur uske azaab ya sawab ka saamna karna hai. Isi yaqeen ki wajah se woh duniya ki mushkilat ko aazmaish samajhte hain aur sabr se kaam lete hain.
Surah 2 : 47
یٰبَنِیْۤ اِسْرَآءِیْلَ اذْكُرُوْا نِعْمَتِیَ الَّتِیْۤ اَنْعَمْتُ عَلَیْكُمْ وَ اَنِّیْ فَضَّلْتُكُمْ عَلَى الْعٰلَمِیْنَ
Aye Bani Israeel! Meri us nemat ko yaad karo jo maine tum par ki aur yeh ke maine tumhein tamam jahan walon par fazilat di.
Is ayat mein Allah Ta'ala Bani Israeel ko mukhatib kar raha hai aur unhein apni un beshumar nematon ko yaad dilane ka hukm de raha hai jo usne un par nazil keen. In nematon mein Firaun se nijaat, Mann-o-Salwa ka nazool, samandar ka phatna, aur unhein ambiya-e-kiram ka waris banana shamil hain. Allah ne unhein apne zamane ke logon par fazilat di thi, unhein kitab aur hikmat ata ki, aur unhein nabuwat ka silsila ata farmaya.
Is fazilat ka maqsad yeh tha ke woh Allah ke ahkamat par amal karein aur uske deen ko qaim karein. Lekin unhone in nematon ki qadar nahi ki aur Allah ke ahkamat ki nafarmani ki. Yeh ayat unhein apni tareekh par ghaur karne aur Allah ki ita'at ki taraf lautne ki dawat deti hai.
Surah 2 : 48
وَ اتَّقُوْا یَوْمًا لَّا تَجْزِیْ نَفْسٌ عَنْ نَّفْسٍ شَیْئًا وَّ لَا یُقْبَلُ مِنْهَا شَفَاعَةٌ وَّ لَا یُؤْخَذُ مِنْهَا عَدْلٌ وَّ لَا هُمْ یُنْصَرُوْنَ
Aur us din se daro jab koi jaan kisi doosri jaan ke kaam na aa sakegi, na uski koi shafa'at qubool ki jayegi, na usse koi badla liya jayega, aur na unhein koi madad milegi.
Yeh ayat Qayamat ke din ki haibat aur uski sakhti ko bayan karti hai. Allah Ta'ala logon ko us din se darne ka hukm de raha hai jab har shakhs apne aamal ka zimmedar hoga aur koi doosra uske bojh ko utha nahi sakega. Us din na to koi shafa'at (sifarish) qubool ki jayegi, siwaye un logon ke jinhein Allah Ta'ala ijazat dega, aur na hi koi badla ya fidya (ransom) liya jayega jo kisi ko azaab se bacha sake.
Mazeed bar'aan, us din kisi ko bahar se koi madad bhi nahi milegi. Iska matlab yeh hai ke har insaan ko apne aamal ke mutabiq jaza ya saza milegi. Yeh ayat insaan ko dunya mein hi apne aakhirat ki tayyari karne ki targheeb deti hai, kyunke wahan sirf apne aamal hi kaam aayenge.
Surah 2 : 49
وَ اِذْ نَجَّیْنٰكُمْ مِّنْ اٰلِ فِرْعَوْنَ یَسُوْمُوْنَكُمْ سُوْٓءَ الْعَذَابِ یُذَبِّحُوْنَ اَبْنَآءَكُمْ وَ یَسْتَحْیُوْنَ نِسَآءَكُمْ وَ فِیْ ذٰلِكُمْ بَلَآءٌ مِّنْ رَّبِّكُمْ عَظِیْمٌ
Aur jab humne tumhein Firaun ke logon se nijaat di, jo tumhein sakht azaab dete the, tumhare beton ko qatl karte the aur tumhari aurton ko zinda chhod dete the. Aur is mein tumhare Rab ki taraf se ek bahut badi aazmaish thi.
Is ayat mein Allah Ta'ala Bani Israeel ko Firaun ke zulm se unki nijaat ki nemat yaad dila raha hai. Firaun aur uske log Bani Israeel par shadeed zulm karte the. Unka sabse bada zulm yeh tha ke woh Bani Israeel ke nau-maulood beton ko qatl kar dete the aur unki betiyon ko zinda chhod dete the taake woh unki khidmat karein. Yeh ek bahut hi dardnak aur sangeen azaab tha.
Allah Ta'ala ne is zulm se unhein nijaat de kar un par bahut bada ehsan kiya. Is waqiye mein Bani Israeel ke liye ek azeem aazmaish thi, jiske baad Allah ne unhein apni qudrat se bachaya. Yeh waqiya Allah ki qudrat aur uski rehmat ki nishani hai, aur yeh bhi batata hai ke zulm ka anjaam hamesha bura hota hai.
Surah 2 : 50
وَ اِذْ فَرَقْنَا بِكُمُ الْبَحْرَ فَاَنْجَیْنٰكُمْ وَ اَغْرَقْنَاۤ اٰلَ فِرْعَوْنَ وَ اَنْتُمْ تَنْظُرُوْنَ
Aur jab humne tumhare liye samandar ko cheer diya, phir humne tumhein bacha liya aur Firaun ke logon ko tumhari aankhon ke saamne gharaq kar diya.
Yeh ayat Bani Israeel par Allah ki ek aur azeem nemat ka zikr karti hai, jab usne unhein Firaun aur uski fauj se bachane ke liye samandar ko do hisson mein taqseem kar diya. Jab Bani Israeel ne samandar paar kar liya, to Allah ne Firaun aur uski fauj ko usi samandar mein gharaq kar diya. Yeh waqiya Bani Israeel ki aankhon ke saamne hua, taake woh Allah ki qudrat aur uske ehsan ka mushahida karein.
Is waqiye ne Firaun ke takabbur aur zulm ka khatma kiya aur Bani Israeel ko mukammal nijaat mili. Yeh Allah ki taraf se ek mojza tha jo usne apne bandon ki madad ke liye dikhaya. Is mein un logon ke liye nishani hai jo Allah ki qudrat par yaqeen rakhte hain.
Surah 2 : 51
وَ اِذْ وٰعَدْنَا مُوْسٰۤى اَرْبَعِیْنَ لَیْلَةً ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِنْۢ بَعْدِهٖ وَ اَنْتُمْ ظٰلِمُوْنَ
Aur jab humne Moosa (علیہ السلام) se chalees raaton ka waada kiya, phir tumne unke baad bachhde ko (ma'bood) bana liya aur tum zalim the.
Is ayat mein Allah Ta'ala Bani Israel ko unke ek bade gunah ki yaad dilate hain. Jab Allah ne Hazrat Moosa (علیہ السلام) ko Koh-e-Toor par chalees raaton ke liye bulaya taake unhein Taurat di ja sake, to unki ghair maujoodgi mein Bani Israel ne Samiri ke behkawe mein aa kar ek bachhde ka mujassama banaya aur uski ibadat shuru kar di. Yeh aik shirk ka amal tha jo unhone jaan boojh kar kiya. Allah Ta'ala ne is amal ko 'zulm' qaraar diya, kyunki unhone Allah ke saath shirk kar ke apni jaanon par zulm kiya aur us ehd ko toda jo unhone Allah se kiya tha.
Yeh waqia Bani Israel ki nafarmani aur imaan ki kamzori ko wazeh karta hai, jabke unhone haal hi mein Allah ki qudrat ke kai nishan dekhe the, maslan Firaun se nijaat aur samandar ka chirna.
Surah 2 : 52
ثُمَّ عَفَوْنَا عَنْكُمْ مِّنْۢ بَعْدِ ذٰلِكَ لَعَلَّكُمْ تَشْكُرُوْنَ
Phir humne uske baad tumhein maaf kar diya taake tum shukr karo.
Pichli ayat mein Bani Israel ke bachhde ki ibadat ke gunah ka zikr tha. Is ayat mein Allah Ta'ala apni rehmat aur maghfirat ka izhar karte hain. Itne bade gunah ke bawajood, Allah ne unhein maaf kar diya. Yeh Allah ki shaan-e-raheem aur kareem ki nishani hai ke woh apne bandon ko tauba aur islah ka mauqa dete hain.
Maafi ka maqsad yeh tha ke Bani Israel Allah ke ehsanmand hon aur uski ne'maton ka shukr ada karein. Unhein chahiye tha ke woh is maafi ke baad Allah ki itaat mein aur zyada mustaqil ho jaate aur shirk se mukammal taur par parhez karte. Yeh ayat is baat ki daleel hai ke Allah Ta'ala bade se bade gunah ko bhi maaf kar dete hain agar banda sachchi tauba kare.
Surah 2 : 53
وَ اِذْ اٰتَیْنَا مُوْسَى الْكِتٰبَ وَ الْفُرْقَانَ لَعَلَّكُمْ تَهْتَدُوْنَ
Aur jab humne Moosa (علیہ السلام) ko kitaab (Taurat) aur Furqan (haq-o-batil mein farq karne wali cheez) di taake tum hidayat paao.
Is ayat mein Allah Ta'ala Bani Israel par apni ek aur azeem ne'mat ka zikr karte hain: Hazrat Moosa (علیہ السلام) ko Taurat aur Furqan ata karna. Taurat woh muqaddas kitaab thi jo Allah ne Moosa (علیہ السلام) par nazil ki, jismein ahkamat, qawaneen aur hidayat the. 'Furqan' se murad woh cheez hai jo haq aur batil ke darmiyan farq wazeh kare, yaani Taurat khud bhi Furqan thi, ya phir woh mojizat jo Moosa (علیہ السلام) ko diye gaye the.
Is kitaab aur Furqan ko dene ka maqsad yeh tha ke Bani Israel hidayat paayein, sahih raaste par chalein, aur shirk aur gumrahi se bach kar Allah ki wahdaniyat par qaim rahein. Yeh unke liye zindagi ke har shobay mein rehnumai ka zariya tha, taake woh duniya aur akhirat mein kamyabi hasil kar sakein.
Surah 2 : 54
وَ اِذْ قَالَ مُوْسٰى لِقَوْمِهٖ یٰقَوْمِ اِنَّكُمْ ظَلَمْتُمْ اَنْفُسَكُمْ بِاتِّخَاذِكُمُ الْعِجْلَ فَتُوْبُوْۤا اِلٰى بَارِئِكُمْ فَاقْتُلُوْۤا اَنْفُسَكُمْ١ؕ ذٰلِكُمْ خَیْرٌ لَّكُمْ عِنْدَ بَارِئِكُمْ١ؕ فَتَابَ عَلَیْكُمْ١ؕ اِنَّهٗ هُوَ التَّوَّابُ الرَّحِیْمُ
Aur jab Moosa (علیہ السلام) ne apni qaum se kaha: "Aye meri qaum! Beshak tumne bachhde ko (ma'bood) bana kar apni jaanon par zulm kiya hai, to apne paida karne wale ki taraf tauba karo aur apni jaanon ko qatl karo. Ye tumhare liye tumhare paida karne wale ke nazdeek behtar hai." Phir usne tumhari tauba qubool ki. Beshak wohi bahut tauba qubool karne wala, nihayat meherban hai.
Is ayat mein Hazrat Moosa (علیہ السلام) apni qaum ko bachhda parasti ke azeem gunah par sachchi tauba karne ka hukm dete hain. Unhone wazeh kiya ke is shirk ke zariye unhone apni jaanon par zulm kiya hai. Tauba ki shart yeh thi ke woh apne 'paida karne wale ki taraf ruju karein' aur 'apni jaanon ko qatl karein'.
Ulama-e-Kiram ke mutabiq, 'apni jaanon ko qatl karo' ka matlab yeh tha ke jin logon ne bachhde ki ibadat ki thi, unhein qatl kiya jaye, aur yeh qatl un logon ke haathon se ho jinhone ibadat nahi ki thi. Yeh ek aisi saza thi jo Allah ke hukm se unke gunah ki shiddat ke pesh-e-nazar muqarrar ki gayi thi. Is azmaish ke baad, Allah ne unki tauba qubool ki, kyunki woh Tawwab aur Raheem hai, yaani bahut tauba qubool karne wala aur nihayat meherban hai. Is waqiye se yeh saboot milta hai ke Allah ki maghfirat ke liye kabhi kabhi sakht azmaishon se guzarna padta hai.
Surah 2 : 55
وَ اِذْ قُلْتُمْ یٰمُوْسٰى لَنْ نُّؤْمِنَ لَكَ حَتّٰى نَرَى اللّٰهَ جَهْرَةً فَاَخَذَتْكُمُ الصّٰعِقَةُ وَ اَنْتُمْ تَنْظُرُوْنَ
Aur jab tumne kaha: "Aye Moosa! Hum tum par hargiz iman nahi layenge jab tak hum Allah ko khullam khulla na dekh lein." To tumhe bijli ne pakad liya aur tum dekh rahe the.
Yeh ayat Bani Israel ki ek aur sangeen gustakhi aur sarkashi ko bayan karti hai. Jab Hazrat Moosa (علیہ السلام) ne unhein Allah ki wahdaniyat aur uske ahkamat ki dawat di, to unhone zid ki ke woh tab tak iman nahi layenge jab tak woh Allah ko apni aankhon se khullam khulla na dekh lein. Yeh Allah Ta'ala ki zaat ke mutalliq ek behudgi aur na-munasib talab thi, kyunki Allah ko is duniya mein aankhon se dekhna mumkin nahi.
Is gustakhana talab ke natije mein, Allah Ta'ala ne unhein 'Sa'iqah' (bijli ya karkadak) ke zariye pakad liya. Yeh ek aisi sakht saza thi jo unhein unki aankhon ke saamne mili, jabke woh khud is manzar ko dekh rahe the. Is waqiye se yeh wazeh hota hai ke Allah ki zaat aur uski qudrat ke mutalliq beja sawalat aur gustakhana talab karna kitna khatarnak ho sakta hai. Allah Ta'ala ne unhein apni azmat aur jalaal ka ek chhota sa jhalak dikha kar unki hadd bata di.
Surah 2 : 56
ثُمَّ بَعَثْنٰكُمْ مِّنْۢ بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُوْنَ
Phir humne tumhein tumhari maut ke baad dobara uthaya taake tum shukr karo.
Is ayat mein Allah Ta'ala Bani Israel par apni ek aur azeem ne'mat ka zikr farma rahe hain. Jab woh koh-e-Toor par gaye aur Allah ka kalaam sunne ki khwahish ki, to unhein be-hosh kar diya gaya ya maut de di gayi. Lekin Allah ne apni qudrat-e-kaamila se unhein dobara zinda kiya. Is waqiye ka maqsad yeh tha ke woh Allah ki qudrat aur uski rahmat ka mushahida karein aur uski in ne'maton par shukr guzar banein. Yeh waqiya unke liye ek azeem nishani thi ke Allah Ta'ala murdon ko zinda karne par qadir hai, aur is baat par bhi dalil hai ke qiyamat ke din sab ko dobara zinda kiya jayega.
Is se yeh bhi wazeh hota hai ke Allah ki ne'maton ka taqaza hai ke insaan uski itaat aur shukr guzari mein zindagi basar kare.
Surah 2 : 57
وَ ظَلَّلْنَا عَلَیْكُمُ الْغَمَامَ وَ اَنْزَلْنَا عَلَیْكُمُ الْمَنَّ وَ السَّلْوٰى١ؕ كُلُوْا مِنْ طَیِّبٰتِ مَا رَزَقْنٰكُمْ١ؕ وَ مَا ظَلَمُوْنَا وَ لٰكِنْ كَانُوْۤا اَنْفُسَهُمْ یَظْلِمُوْنَ
Aur humne tum par badal ka saaya kiya aur tum par Mann aur Salwa utara. Khao un pakeeza cheezon mein se jo humne tumhein rizq diya. Aur unhone hum par zulm nahi kiya balkay woh khud apni jaanon par zulm karte the.
Is ayat mein Allah Ta'ala Bani Israel par kiye gaye mazeed ehsanat ka zikr farma rahe hain jab woh sehra-e-Teh mein bhatak rahe the. Allah ne un par badalon ka saaya kiya taake woh garmi ki shiddat se bachein. Aur unke liye Mann aur Salwa nazil kiya, Mann ek meethi cheez thi jo os ki tarah girti thi aur Salwa ek qism ka bater (quail) tha. Yeh sab pakeeza aur halal rizq tha jo unhein bina kisi mehnat ke mil raha tha.
Allah ne unhein hukm diya ke in pakeeza cheezon mein se khaao. Lekin unhone in ne'maton ki qadar na ki aur na-shukri ki. Allah Ta'ala farmate hain ke unhone apni nafarmani aur na-shukri se hum par zulm nahi kiya, balkay woh khud apni jaanon par zulm karte the, kyunke iska nuqsan unhi ko uthana pada.
Surah 2 : 58
وَ اِذْ قُلْنَا ادْخُلُوْا هٰذِهِ الْقَرْیَةَ فَكُلُوْا مِنْهَا حَیْثُ شِئْتُمْ رَغَدًا وَّ ادْخُلُوا الْبَابَ سُجَّدًا وَّ قُوْلُوْا حِطَّةٌ نَّغْفِرْ لَكُمْ خَطٰیٰكُمْ١ؕ وَ سَنَزِیْدُ الْمُحْسِنِیْنَ
Aur jab humne kaha, "Is basti mein dakhil ho jao aur jahan se chaho khoob khaao, aur darwaze mein sajda karte hue dakhil hona aur kehna 'Hittah' (hamare gunah maaf kar de), hum tumhare gunah maaf kar denge aur neik logon ko aur zyada denge."
Is ayat mein Allah Ta'ala Bani Israel ko ek azeem mauqa faraham kar rahe hain. Unhein hukm diya gaya ke woh ek khaas basti (aksar mufassireen ke mutabiq Bait-ul-Maqdis ya Jericho) mein dakhil hon. Unhein ijazat di gayi ke woh wahan se jahan se chahein, khoob khaein aur zindagi basar karein.
Lekin iske saath hi do shartein rakhi gayin: pehli yeh ke woh basti ke darwaze mein sajda karte hue (ajzi aur inkisari ke saath) dakhil hon, aur doosri yeh ke woh zabaan se 'Hittah' kahein, jiska matlab hai 'Ya Allah! Hamare gunah maaf farma de.' Is itaat ke badle Allah ne unse waada kiya ke woh unke gunah maaf kar dega aur neik logon ko mazeed ajr se nawazega. Yeh Allah ki rahmat aur maghfirat ka ek khula mauqa tha.
Surah 2 : 59
فَبَدَّلَ الَّذِیْنَ ظَلَمُوْا قَوْلًا غَیْرَ الَّذِیْ قِیْلَ لَهُمْ فَاَنْزَلْنَا عَلَى الَّذِیْنَ ظَلَمُوْا رِجْزًا مِّنَ السَّمَآءِ بِمَا كَانُوْا یَفْسُقُوْنَ۠ ۧ ۧ
Phir un zalimon ne baat ko badal diya jo unhein kahi gayi thi. Pas humne un zalimon par aasman se azaab nazil kiya unki nafarmani ki wajah se.
Pichli ayat mein Allah Ta'ala ne Bani Israel ko basti mein dakhil hote waqt ajzi aur maghfirat talab karne ka hukm diya tha. Lekin is ayat mein unki sarkashi aur nafarmani ka zikr hai. Un zalimon ne Allah ke hukm ko badal diya. 'Hittah' (gunahon ki maafi) kehne ki bajaye, unhone mazaaq udate hue 'Hintah' (gehun) ya koi aur be-maani alfaaz kahe. Yeh Allah ke hukm ki khuli be-hurmati aur itaat se inkar tha.
Is nafarmani aur fisq ki wajah se Allah Ta'ala ne un par aasman se azaab nazil kiya. Riwayaton ke mutabiq yeh azaab ta'oon (plague) ki shakal mein tha, jis se unki ek badi tadaad halak ho gayi. Yeh azaab unke fisq aur Allah ke ahkamaat ki khilaf-warzi ka nateeja tha. Is waqiye se yeh sabaq milta hai ke Allah ke ahkamaat ki mukhalifat ka anjaam hamesha bura hota hai.
Surah 2 : 60
وَ اِذِ اسْتَسْقٰى مُوْسٰى لِقَوْمِهٖ فَقُلْنَا اضْرِبْ بِّعَصَاكَ الْحَجَرَ١ؕ فَانْفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَیْنًا١ؕ قَدْ عَلِمَ كُلُّ اُنَاسٍ مَّشْرَبَهُمْ١ؕ كُلُوْا وَ اشْرَبُوْا مِنْ رِّزْقِ اللّٰهِ وَ لَا تَعْثَوْا فِی الْاَرْضِ مُفْسِدِیْنَ
Aur jab Moosa (alaihis-salam) ne apni qaum ke liye paani manga to humne kaha, "Apni laathi pathar par maro." Pas us se baarah chashme phoot nikle. Har giroh ne apna paani peene ki jagah jaan li. Khao aur piyo Allah ke rizq mein se aur zameen mein fasaad na phailao.
Is ayat mein Allah Ta'ala Bani Israel par apni ek aur azeem ne'mat ka zikr farma rahe hain. Jab woh sehra-e-Teh mein the aur paani ki shiddat se pyaase hue, to Moosa (alaihis-salam) ne apni qaum ke liye Allah se paani talab kiya. Allah ne Moosa (AS) ko hukm diya ke woh apni laathi ek khaas pathar par marein. Jaise hi unhone aisa kiya, us pathar se baarah chashme phoot nikle.
Yeh baarah chashme Bani Israel ke baarah qabeelon ke liye the, aur har qabile ne apni peene ki jagah ko pehchan liya. Allah ne unhein hukm diya ke woh Allah ke diye hue is pakeeza rizq mein se khaein aur piein, lekin saath hi unhein zameen mein fasaad phailane se mana kiya. Yeh mojiza Allah ki qudrat aur Moosa (AS) ki nabuwat ki ek azeem nishani thi, aur iske bawajood Bani Israel ki nafarmaniyan jari rahin.
Surah 2 : 61
وَ اِذْ قُلْتُمْ یٰمُوْسٰى لَنْ نَّصْبِرَ عَلٰى طَعَامٍ وَّاحِدٍ فَادْعُ لَنَا رَبَّكَ یُخْرِجْ لَنَا مِمَّا تُنْۢبِتُ الْاَرْضُ مِنْۢ بَقْلِهَا وَ قِثَّآئِهَا وَ فُوْمِهَا وَ عَدَسِهَا وَ بَصَلِهَا قَالَ اَتَسْتَبْدِلُوْنَ الَّذِیْ هُوَ اَدْنٰى بِالَّذِیْ هُوَ خَیْرٌ اِهْبِطُوْا مِصْرًا فَاِنَّ لَكُمْ مَّا سَاَلْتُمْ وَ ضُرِبَتْ عَلَیْهِمُ الذِّلَّةُ وَ الْمَسْكَنَةُ وَ بَآءُوْ بِغَضَبٍ مِّنَ اللّٰهِ ذٰلِكَ بِاَنَّهُمْ كَانُوْا یَكْفُرُوْنَ بِاٰیٰتِ اللّٰهِ وَ یَقْتُلُوْنَ النَّبِیّٖنَ بِغَیْرِ الْحَقِّ ذٰلِكَ بِمَا عَصَوْا وَّ كَانُوْا یَعْتَدُوْنَ
Aur jab tumne kaha, "Aye Moosa! Hum ek hi qism ke khane par sabr nahi kar sakte, to apne Rab se hamare liye dua kijiye ke woh hamare liye zameen se sabzi, kakri, gehun (ya lahsun), masoor aur pyaaz jaisi cheezein nikaale." Moosa (alaihis salam) ne farmaya, "Kya tum behtar cheez ke badle adna cheez lena chahte ho? Kisi shehar mein utar jao, wahan tumhe woh sab kuch mil jayega jo tumne manga hai." Aur un par zillat aur miskeeniyat musallat kar di gayi, aur woh Allah ke ghazab ke mustahiq hue. Yeh isliye ke woh Allah ki ayaton ka inkar karte the aur nabi'yon ko nahaq qatal karte the. Yeh sab unki nafarmani aur hadd se tajawuz karne ki wajah se tha.
Is ayat mein Bani Israel ki ek aur nashukri ka zikr hai. Jab Allah Ta'ala ne un par Mann-o-Salwa jaisi behtareen ghiza nazil ki, to unhone uski qadar na ki aur duniya ki mamooli sabziyon aur anaaj ki talab ki. Unhone Hazrat Moosa (alaihis salam) se kaha ke woh Allah se dua karein ke unhein zameen se ugne wali cheezein milen.
Hazrat Moosa (alaihis salam) ne unhein tambeeh ki ke woh behtar cheez (Mann-o-Salwa) ko adna cheez (sabziyan) se badalna chahte hain. Unhein hukm diya gaya ke woh kisi shehar mein utar jayen jahan unhein unki mangi hui cheezein mil jayengi. Iske natije mein, un par zillat aur miskeeniyat musallat kar di gayi aur woh Allah ke ghazab ke mustahiq hue.
Is saza ki wajah unki do badi khamiyan theen: pehli, Allah ki ayaton ka inkar karna, aur doosri, nabi'yon ko nahaq qatal karna. Yeh unki hadd se tajawuz aur nafarmani ka nateeja tha, jo unke andar gehrai tak sama chuki thi.
Surah 2 : 62
اِنَّ الَّذِیْنَ اٰمَنُوْا وَ الَّذِیْنَ هَادُوْا وَ النَّصٰرٰى وَ الصّٰبِئِیْنَ مَنْ اٰمَنَ بِاللّٰهِ وَ الْیَوْمِ الْاٰخِرِ وَ عَمِلَ صَالِحًا فَلَهُمْ اَجْرُهُمْ عِنْدَ رَبِّهِمْ وَ لَا خَوْفٌ عَلَیْهِمْ وَ لَا هُمْ یَحْزَنُوْنَ
Beshak jo log imaan laye (musalman), aur jo Yahoodi hue, aur Nasara (Isaai), aur Saabi'een (Saba'i), jo bhi Allah par aur Qayamat ke din par imaan laye aur nek amal kiye, to unka ajar unke Rab ke paas hai, aur un par na koi khauf hoga aur na woh ghamgeen honge.
Yeh ayat is bunyadi haqeeqat ko wazeh karti hai ke Allah ke nazdeek qabooliyat ka mayar sirf kisi khaas firqe ya nasl se talluq nahi, balkay sacha imaan aur nek amal hai. Ismein musalman, Yahoodi, Nasara aur Saabi'een (ek qadeem mazhabi giroh) sab ka zikr hai.
Allah Ta'ala ne farmaya ke jo bhi Allah par aur Qayamat ke din par imaan layega aur saleh amal karega, to unhein unke Rab ke paas unka ajar milega. Un par na koi khauf hoga aur na woh ghamgeen honge. Iska matlab yeh hai ke nijaat ka daromadar Allah ki wahdaniyat par imaan, akhirat par yaqeen aur uske mutabiq zindagi guzarne par hai.
Yeh ayat un logon ke liye hai jo apne apne zamane ke nabi'yon par imaan laye aur unki taleemat par amal paira rahe, aur phir jab Islam aaya to usay qabool kiya. Islam ke zahoor ke baad, nijaat sirf Muhammad (sallallahu alaihi wasallam) ki risalat par imaan laane aur unki sunnat par amal karne se hi mumkin hai.
Surah 2 : 63
وَ اِذْ اَخَذْنَا مِیْثَاقَكُمْ وَ رَفَعْنَا فَوْقَكُمُ الطُّوْرَ خُذُوْا مَاۤ اٰتَیْنَاكُمْ بِقُوَّةٍ وَّ اذْكُرُوْا مَا فِیْهِ لَعَلَّكُمْ تَتَّقُوْنَ
Aur jab humne tumse ahad liya aur tumhare upar Toor (pahaad) ko utha diya (aur kaha), "Jo kuch humne tumhe diya hai use mazbooti se pakdo aur jo kuch usmein hai use yaad rakho taake tum parhezgar ban jao."
Is ayat mein Allah Ta'ala Bani Israel ko unke sath kiye gaye ek azeem ahad ki yaad dilate hain. Jab unhone Allah ke ahkamat ko qabool karne se inkar kiya, to Allah ne Toor pahaad ko unke upar utha diya, jo is baat ki alamat thi ke unhein is ahad ko nihayat sanjeedgi se lena hoga.
Unhein hukm diya gaya ke "jo kuch humne tumhe diya hai use mazbooti se pakdo." Yahan "jo kuch diya hai" se muraad Taurat ki taleemat aur ahkamat hain. Iska matlab hai ke unhein in ahkamat par poori taqat aur dil ki gehraiyon se amal karna tha, aur unhein hamesha yaad rakhna tha.
Is ahad aur us par amal karne ka maqsad yeh tha ke woh parhezgar ban jayen (taake tum taqwa ikhtiyar karo). Yani, Allah ka khauf aur uski raza hasil karne ki koshish karein. Yeh waqia Bani Israel ki nafarmani aur Allah ke ahkamat se ghaflat ki ek aur misaal hai, jahan unhein zabardasti ahad par qaim rehne ki takeed ki gayi.
Surah 2 : 64
ثُمَّ تَوَلَّیْتُمْ مِّنْۢ بَعْدِ ذٰلِكَ فَلَوْ لَا فَضْلُ اللّٰهِ عَلَیْكُمْ وَ رَحْمَتُهٗ لَكُنْتُمْ مِّنَ الْخٰسِرِیْنَ
Phir tum iske baad phir gaye, to agar tum par Allah ka fazl aur uski rehmat na hoti to tum zaroor nuqsan uthane walon mein se hote.
Pichli ayat mein Bani Israel se liye gaye mazboot ahad ka zikr tha, aur is ayat mein unki ahad shikni ko bayan kiya gaya hai. Allah Ta'ala farmate hain ke is qasam ke baad bhi, aur Toor pahaad ke unke saron par uthaye jaane ke bawajood, woh apne ahad se phir gaye aur nafarmani ki raah ikhtiyar ki.
Lekin, Allah Ta'ala ne un par apna fazl aur rehmat nazil ki. Agar Allah ka yeh fazl aur rehmat un par na hoti, to woh yaqeenan nuqsan uthane walon mein se hote. Iska matlab hai ke Allah ne unhein fori saza nahi di, balkay unhein tauba aur islah ka mauqa diya, jo uski be-inteha rehmat aur darguzar ki nishani hai.
Yeh ayat insaan ko Allah ki rehmat aur fazl ki ehmiyat batati hai. Hamari nafarmaniyon ke bawajood, Allah apni rehmat se hamein fori pakadta nahi, balkay mauqa deta hai. Lekin iska yeh matlab nahi ke hum uski rehmat ka ghalat faida uthayen aur gunahon mein mubtala rahen.
Surah 2 : 65
وَ لَقَدْ عَلِمْتُمُ الَّذِیْنَ اعْتَدَوْا مِنْكُمْ فِی السَّبْتِ فَقُلْنَا لَهُمْ كُوْنُوْا قِرَدَةً خٰسِئِیْنَ
Aur tum un logon ko khoob jante ho jinhone tum mein se haftay (saturday) ke din ke mutalliq hadd se tajawuz kiya tha, to humne unse kaha, "Bandar ban jao, zaleel hokar."
Is ayat mein Bani Israel ko unke un purkhon ki yaad dilayi ja rahi hai jinhone Sabt (haftay) ke din ke ahkamat ki khilaf warzi ki thi. Allah Ta'ala ne unhein Sabt ke din kaam karne se mana kiya tha, khaas taur par machli ka shikar. Lekin un logon ne hikmat-amaliyan (tricks) ikhtiyar karke is hukm ki rooh ko paamal kiya.
Unki is nafarmani aur hadd se tajawuz ki wajah se, Allah Ta'ala ne unhein sakht saza di. Unhein hukm diya gaya, "Bandar ban jao, zaleel hokar." Yeh saza sirf jism ki tabdeeli nahi thi, balkay unki roohani aur akhlaqi zillat ki bhi alamat thi. Yeh waqia Bani Israel ke liye ek sabaq tha ke Allah ke ahkamat mein koi heela-hawala nahi chalega.
Yeh waqia Quran mein kai jagah zikr hua hai aur yeh is baat ki daleel hai ke Allah ke ahkamat ki mukammal itaat zaroori hai. Jo log Allah ke qanoon ko dhoka dene ki koshish karte hain, unka anjaam nihayat bura hota hai. Isse yeh bhi pata chalta hai ke Allah Ta'ala apne ahkamat ki be-hurmati karne walon ko saza dene par qadir hai.
Surah 2 : 66
فَجَعَلْنٰهَا نَكَالًا لِّمَا بَیْنَ یَدَیْهَا وَ مَا خَلْفَهَا وَ مَوْعِظَةً لِّلْمُتَّقِیْنَ
To hum ne us waqiye ko us waqt ke logon aur baad mein aane walon ke liye ibrat aur parhezgaron ke liye naseehat bana diya.
Allah Ta'ala ne bani Israel ke is waqiye (haftay ke din machli pakadne walon ka bandar ban jana) ko ek aisi saza banaya jo us waqt ke logon aur unke baad aane walon ke liye ibrat thi. Yeh waqiya un logon ke liye ek naseehat bhi tha jo Allah se darte hain aur uske ahkamat ki paabandi karte hain. Is se yeh sabaq milta hai ke Allah ke ahkamat ki mukhalifat ka anjaam shadeed ho sakta hai.
Taqwa ikhtiyar karne walon ke liye is mein gehri hikmat aur hidayat hai. Allah ke qanoon ki khilaf warzi karne walon ke liye yeh ek sakht tanbeeh hai, jabke mutaqqeen ke liye is mein Allah ki qudrat aur uske adl ki nishaniyan hain.
Surah 2 : 67
وَ اِذْ قَالَ مُوْسٰى لِقَوْمِهٖۤ اِنَّ اللّٰهَ یَاْمُرُكُمْ اَنْ تَذْبَحُوْا بَقَرَةً١ؕ قَالُوْۤا اَتَتَّخِذُنَا هُزُوًا١ؕ قَالَ اَعُوْذُ بِاللّٰهِ اَنْ اَكُوْنَ مِنَ الْجٰهِلِیْنَ
Aur jab Moosa (alaihis salam) ne apni qaum se kaha ke Allah tumhe ek gaaye zubah karne ka hukm deta hai, to woh kehne lage, "Kya aap hum se mazaaq kar rahe hain?" Moosa (alaihis salam) ne farmaya, "Main Allah ki panaah chahta hoon ke main jahilon mein se ho jaaun."
Is ayat mein bani Israel ke ek aur waqiye ka zikr hai. Ek qatl ho gaya tha aur qatil ka pata nahi chal raha tha. Allah Ta'ala ne Moosa (alaihis salam) ke zariye unhe ek gaaye zubah karne ka hukm diya taake qatil ka pata chal sake. Lekin bani Israel ne is hukm ko mazaaq samjha aur Moosa (alaihis salam) par tanz kiya.
Moosa (alaihis salam) ne jawab diya ke woh jahilon mein se nahi hain jo Allah ke ahkamat ka mazaaq udayen. Is se pata chalta hai ke Allah ke ahkamat par bila-choun-o-chara amal karna chahiye. Allah ke paighambar kabhi mazaaq nahi karte, balki woh Allah ke ahkamat ko logon tak pahunchate hain. Is waqiye mein bani Israel ki zid aur hukm ki ta'ameel mein susti ki ibtida hoti hai.
Surah 2 : 68
قَالُوا ادْعُ لَنَا رَبَّكَ یُبَیِّنْ لَّنَا مَا هِیَ١ؕ قَالَ اِنَّهٗ یَقُوْلُ اِنَّهَا بَقَرَةٌ لَّا فَارِضٌ وَّ لَا بِكْرٌ١ؕ عَوَانٌۢ بَیْنَ ذٰلِكَ١ؕ فَافْعَلُوْا مَا تُؤْمَرُوْنَ
Woh kehne lage, "Apne Rab se hamare liye dua kijiye ke woh humein bataye ke woh gaaye kaisi ho?" Moosa (alaihis salam) ne farmaya, "Allah farmata hai ke woh aisi gaaye ho jo na boorhi ho aur na bachchi, balki darmiyani umar ki ho." Phir Moosa (alaihis salam) ne farmaya, "Jo hukm tumhe diya gaya hai, use baja lao."
Bani Israel ne Allah ke hukm ko seedhe seedhe maan'ne ke bajaye, gaaye ki tafseelat talab karna shuru kar diya. Unhone Moosa (alaihis salam) se kaha ke woh Allah se pooch kar batayen ke gaaye kaisi honi chahiye. Allah Ta'ala ne jawab diya ke gaaye na zyada boorhi ho aur na bilkul jawan, balki darmiyani umar ki ho.
Moosa (alaihis salam) ne unhe hukm diya ke woh jo hukm diya gaya hai, us par amal karein. Yeh unki shaq-pasandi aur hukm ki ta'ameel mein susti ko zahir karta hai. Agar woh pehle hi hukm maan lete to unke liye aasani hoti aur mushkilat paida na hotin. Is se yeh sabaq milta hai ke Allah ke ahkamat mein beja sawalat se parhez karna chahiye.
Surah 2 : 69
قَالُوا ادْعُ لَنَا رَبَّكَ یُبَیِّنْ لَّنَا مَا لَوْنُهَا١ؕ قَالَ اِنَّهٗ یَقُوْلُ اِنَّهَا بَقَرَةٌ صَفْرَآءُ١ۙ فَاقِعٌ لَّوْنُهَا تَسُرُّ النّٰظِرِیْنَ
Woh kehne lage, "Apne Rab se hamare liye dua kijiye ke woh humein bataye ke uska rang kaisa ho?" Moosa (alaihis salam) ne farmaya, "Allah farmata hai ke woh zard rang ki gaaye ho, uska rang gehra ho jo dekhne walon ko khush kar de."
Bani Israel ne apni shaq-pasandi jari rakhi aur ab gaaye ke rang ke bare mein sawal kiya. Unhone Moosa (alaihis salam) se darkhwast ki ke woh Allah se pooch kar batayen ke gaaye ka rang kaisa hona chahiye. Allah Ta'ala ne jawab diya ke woh gaaye gehre zard (bright yellow) rang ki ho, jo dekhne walon ko pasand aaye aur unki aankhon ko thandak pahunchaye.
Is se un par mazeed shart laga di gayi, jabke ibtida mein koi bhi gaaye kaafi hoti. Unki sawal karne ki aadat ne unke liye mushkilat paida keen aur unhe ek makhsus aur khoobsurat gaaye ki talash mein laga diya. Yeh waqiya insani fitrat ki kamzori ko bhi ujagar karta hai jab log seedhe hukm ki pairwi ke bajaye beja tafseelat mein ulajh jate hain.
Surah 2 : 70
قَالُوا ادْعُ لَنَا رَبَّكَ یُبَیِّنْ لَّنَا مَا هِیَ١ۙ اِنَّ الْبَقَرَ تَشٰبَهَ عَلَیْنَا١ؕ وَ اِنَّاۤ اِنْ شَآءَ اللّٰهُ لَمُهْتَدُوْنَ
Woh kehne lage, "Apne Rab se hamare liye dua kijiye ke woh humein mazeed wazahat de ke woh gaaye kaisi ho, kyunki hum par gaayen mushaba ho gayi hain. Aur agar Allah ne chaha to hum zaroor hidayat pa jayenge."
Bani Israel ne apni zid aur sawal karne ki aadat nahi chhodi. Unhone teesri baar Moosa (alaihis salam) se darkhwast ki ke woh Allah se pooch kar batayen ke gaaye ki mazeed kya tafseelat hain, kyunki unke liye gaayen ek jaisi lag rahi theen aur woh farq nahi kar pa rahe the. Unhone yeh bhi kaha ke "agar Allah ne chaha to hum zaroor hidayat pa jayenge."
Yeh unki susti aur hukm ki ta'ameel mein ghaflat ko zahir karta hai. Agar woh shuru mein hi hukm maan lete to unke liye aasani hoti, lekin unhone khud par mushkilat daal leen. Is waqiye mein Allah ki taraf se di gayi aazmaish aur us par bani Israel ka rawaiya numaya hai. Is se yeh sabaq milta hai ke Allah ke ahkamat par fauran aur bila-choun-o-chara amal karna chahiye.
Surah 2 : 71
قَالَ اِنَّهٗ یَقُوْلُ اِنَّهَا بَقَرَةٌ لَّا ذَلُوْلٌ تُثِیْرُ الْاَرْضَ وَ لَا تَسْقِی الْحَرْثَ مُسَلَّمَةٌ لَّا شِیَةَ فِیْهَا قَالُوا الْئٰنَ جِئْتَ بِالْحَقِّ فَذَبَحُوْهَا وَ مَا كَادُوْا یَفْعَلُوْنَ
(Musa ne) kaha: "Allah farmata hai ke woh aisi gaaye hai jo na to zameen jotne wali ho aur na khet ko paani dene wali, bilkul sahih salamat ho, us mein koi daagh na ho." Woh kehne lage: "Ab aap ne sahih baat batai." Phir unhon ne usay zabah kiya, aur woh aisa karte hue qareeb na the.
Is ayat mein Bani Israel ki zid aur sawalon ka silsila khatam hota hai. Allah Ta'ala ne Musa (AS) ke zariye gaaye ki mazeed tafseelat bayan ki ke woh aisi gaaye ho jo kheti baari ke kaam na aati ho, yani na zameen joti ho aur na khet ko paani diya ho. Woh bilkul be-aib aur be-daagh ho. Jab yeh tafseelat wazeh ho gayin, to Bani Israel ne kaha ke ab Musa (AS) ne sahih baat batai hai. Is ke bawajood, unhon ne gaaye ko zabah karne mein bohat susti ki aur lagta tha ke woh aisa karenge hi nahi. Unki yeh susti aur be-dili unki nafarmani aur shaq ki alamat thi. Allah ne un par asani ki thi lekin unhon ne khud ko mushkil mein daal liya, jo unki bad-qismati thi.
Surah 2 : 72
وَ اِذْ قَتَلْتُمْ نَفْسًا فَادّٰرَءْتُمْ فِیْهَا وَ اللّٰهُ مُخْرِجٌ مَّا كُنْتُمْ تَكْتُمُوْنَ
Aur jab tum ne ek shakhs ko qatal kiya, phir us mein ikhtilaf karne lage, aur Allah us cheez ko zahir karne wala tha jo tum chupa rahe the.
Yeh ayat Bani Israel ke ek qatl ke waqiye ka zikr karti hai. Unhon ne ek shakhs ko qatal kar diya aur phir us qatl ki zimmedari ek doosre par dalne lage, jis se un mein shadeed ikhtilaf paida ho gaya. Har giroh doosre par ilzam laga raha tha aur haqeeqat ko chupa raha tha. Is ikhtilaf ne unke darmiyan fasad ki surat ikhtiyar kar li thi, aur koi bhi qatil ko samne laane par raazi na tha. Lekin Allah Ta'ala ne wazeh kar diya ke woh har us cheez ko zahir karne wala hai jo log chupaate hain. Is waqiye mein bhi Allah ne apni qudrat se qatil ko benaqab karne ka irada kiya tha, taake insaf qaim ho aur log Allah ki qudrat aur ilm ka mushahida kar saken. Yeh ayat Allah ke ilm-e-ghayb aur uski adl ki daleel hai, jo batati hai ke koi bhi amal Allah se posheeda nahi reh sakta aur woh har chupi hui baat ko zahir karne par qadir hai.
Surah 2 : 73
فَقُلْنَا اضْرِبُوْهُ بِبَعْضِهَا كَذٰلِكَ یُحْیِ اللّٰهُ الْمَوْتٰى وَ یُرِیْكُمْ اٰیٰتِهٖ لَعَلَّكُمْ تَعْقِلُوْنَ
Phir hum ne kaha: "Us (gaaye) ke ek tukde se us (qatal shuda shakhs) ko maro." Isi tarah Allah murdon ko zinda karta hai aur tumhein apni nishaniyan dikhata hai taake tum aqal se kaam lo.
Is ayat mein Allah Ta'ala ne qatl ke raaz ko faash karne ka tareeqa bataya. Bani Israel ko hukm diya gaya ke woh zabah ki hui gaaye ke kisi hisse se qatal shuda shakhs ko marein. Jab unhon ne aisa kiya, to Allah ke hukm se woh murda shakhs zinda ho gaya aur us ne apne qatil ka naam bata diya. Yeh ek ajeeb mojiza tha jo Allah ki qudrat-e-kamilah ka saboot tha. Allah Ta'ala ne is waqiye ke zariye Bani Israel ko aur tamam insaniyat ko yeh paigham diya ke jis tarah us ne ek murda shakhs ko zinda kiya, isi tarah woh qayamat ke din tamam murdon ko zinda karega. Yeh nishaniyan is liye dikhai jati hain taake log ghaur-o-fikr karein aur Allah ki wahdaniyat aur uski qudrat par yaqeen layein aur aqal se kaam lein.
Surah 2 : 74
ثُمَّ قَسَتْ قُلُوْبُكُمْ مِّنْۢ بَعْدِ ذٰلِكَ فَهِیَ كَالْحِجَارَةِ اَوْ اَشَدُّ قَسْوَةً وَ اِنَّ مِنَ الْحِجَارَةِ لَمَا یَتَفَجَّرُ مِنْهُ الْاَنْهٰرُ وَ اِنَّ مِنْهَا لَمَا یَشَّقَّقُ فَیَخْرُجُ مِنْهُ الْمَآءُ وَ اِنَّ مِنْهَا لَمَا یَهْبِطُ مِنْ خَشْیَةِ اللّٰهِ وَ مَا اللّٰهُ بِغَافِلٍ عَمَّا تَعْمَلُوْنَ
Phir is ke baad tumhare dil sakht ho gaye, pas woh patharon jaise ho gaye ya us se bhi ziyada sakht. Aur yaqeenan patharon mein se kuch aise hain jin se nahren phoot nikalti hain, aur kuch aise hain jo phat jaate hain to un se paani nikalta hai, aur kuch aise hain jo Allah ke khauf se gir padte hain. Aur Allah tumhare aamalon se bekhabar nahi hai.
Is ayat mein Allah Ta'ala Bani Israel ke dilon ki sakhti ka zikr kar raha hai, un tamam mojizon aur nishaniyon ko dekhne ke bawajood. Un ke dil itne sakht ho gaye the ke patharon se bhi ziyada sakht ho gaye. Allah Ta'ala ne patharon ki misal di ke pathar bhi mukhtalif qism ke hote hain: kuch aise hote hain jin se paani ke chashme phoot nikalte hain, kuch aise hote hain jo phat kar paani bahate hain, aur kuch aise bhi hote hain jo Allah ke khauf se neeche gir padte hain. Is ke bar-aks, Bani Israel ke dil aise the jin par koi nishani, koi mojiza asar nahi karta tha. Yeh unki be-hisiyat aur Allah se doori ki alamat thi. Allah Ta'ala ne unhein tanbeeh ki ke woh unke aamalon se bekhabar nahi hai aur har amal ka hisab liya jayega, is liye unhein apne dilon ko narm karna chahiye.
Surah 2 : 75
اَفَتَطْمَعُوْنَ اَنْ یُّؤْمِنُوْا لَكُمْ وَ قَدْ كَانَ فَرِیْقٌ مِّنْهُمْ یَسْمَعُوْنَ كَلٰمَ اللّٰهِ ثُمَّ یُحَرِّفُوْنَهٗ مِنْۢ بَعْدِ مَا عَقَلُوْهُ وَ هُمْ یَعْلَمُوْنَ
(Aye Musalmano!) Kya tum ummeed rakhte ho ke woh tumhari baat maan kar iman layenge, jabke un mein se ek giroh aisa tha jo Allah ka kalam sunta tha, phir usay samajhne ke baad jaan boojh kar badal deta tha?
Is ayat mein Allah Ta'ala Musalmanon ko mukhatib kar raha hai aur unhein Ahle Kitab (Yahood) ke mutalliq haqeeqat se aagah kar raha hai. Allah Ta'ala farmata hai ke kya tum yeh ummeed rakhte ho ke yeh log tumhari baat maan kar iman layenge, jabke in mein se ek giroh aisa tha jo Allah ke kalam (Taurat) ko sunta tha, usay achi tarah samajhta tha, phir bhi jaan boojh kar us mein tabdeeli kar deta tha. Woh haqeeqat ko chupaate the aur apni marzi ke mutabiq us mein tehreef karte the. Is se wazeh hota hai ke unki fitrat mein haq ko badalna aur chupaana shamil tha. Jab woh apni hi kitab ke sath aisa sulook karte the, to un se yeh tawaqqo rakhna ke woh Nabi Akram (SAW) par iman layenge, be-faida hai. Yeh ayat Ahle Kitab ki bad-diyanti aur haq se inkar ki gehrai ko ujagar karti hai, aur Musalmanon ko unki asal fitrat se aagah karti hai.
Surah 2 : 76
وَ اِذَا لَقُوا الَّذِیْنَ اٰمَنُوْا قَالُوْۤا اٰمَنَّا١ۖۚ وَ اِذَا خَلَا بَعْضُهُمْ اِلٰى بَعْضٍ قَالُوْۤا اَتُحَدِّثُوْنَهُمْ بِمَا فَتَحَ اللّٰهُ عَلَیْكُمْ لِیُحَآجُّوْكُمْ بِهٖ عِنْدَ رَبِّكُمْ١ؕ اَفَلَا تَعْقِلُوْنَ
Aur jab woh imaan walon se milte hain to kehte hain, "Hum imaan laye." Aur jab woh ek doosre ke saath tanhai mein hote hain to kehte hain, "Kya tum unhein woh baatein batate ho jo Allah ne tum par kholi hain, taake woh uske zariye tumhare Rabb ke saamne tum se hujjat karein? Kya tum aqal nahi rakhte?"
Is ayat mein Allah Ta'ala Ahle Kitab ke un logon ki munafiqat ko wazeh kar raha hai jo Musalmanon se milte waqt imaan ka izhaar karte the, lekin jab apne logon ke paas tanhai mein hote to ek doosre ko malamat karte the. Woh is baat par hairan hote the ke kuch log Musalmanon ko woh raaz kyun batate hain jo Allah ne un par khol rakhe hain, maslan Taurat aur Injeel mein Rasoolullah ﷺ ki nishaniyan. Unhein darr tha ke Musalman in maloomat ko Allah ke saamne hujjat ke taur par istemal karenge. Yeh unki kam-aqli aur duniya-parasti ki nishani thi, kyunki woh haqeeqat ko chhupa kar apni zaati gharaaz poori karna chahte the. Allah Ta'ala unhein aqal karne ki dawat de raha hai ke woh kis tarah Allah ke ilm se ghafil ho sakte hain.
Surah 2 : 77
اَوَ لَا یَعْلَمُوْنَ اَنَّ اللّٰهَ یَعْلَمُ مَا یُسِرُّوْنَ وَ مَا یُعْلِنُوْنَ
Kya woh nahi jaante ke Allah woh sab kuch jaanta hai jo woh chhupate hain aur jo woh zaahir karte hain?
Yeh ayat pichli ayat ke munafiqana rawaiye par mazeed tabsarah karti hai. Allah Ta'ala un logon se pooch raha hai ke kya woh is haqeeqat se be-khabar hain ke Allah Ta'ala unke har amal aur har soch se waaqif hai? Unka yeh gumaan ke woh apni baaton ko Musalmanon se chhupa kar Allah se bhi chhupa lenge, unki jahalat aur Allah ki qudrat se ghaflat ki nishani hai. Allah Ta'ala har cheez se ba-khabar hai, chahe woh dil ke raaz hon ya zaahiri amal. Is ayat mein Allah ki sarv-gyanta (omniscience) ko zaahir kiya gaya hai, jo unhein is baat ki yaad dilati hai ke unke har qaul aur har amal ka hisab liya jayega. Unhein apni poshida saazishon aur zaahiri dikhawe par Allah ke saamne jawabdeh hona hoga.
Surah 2 : 78
وَ مِنْهُمْ اُمِّیُّوْنَ لَا یَعْلَمُوْنَ الْكِتٰبَ اِلَّاۤ اَمَانِیَّ وَ اِنْ هُمْ اِلَّا یَظُنُّوْنَ
Aur un mein se kuch un-parh (ummi) hain jo kitaab ko nahi jaante siwaye jhooti ummeedon ke, aur woh sirf gumaan karte hain.
Is ayat mein Ahle Kitab ke ek doosre giroh ka zikr hai jo ummi (un-parh) the, yaani woh apni kitaab (Taurat) ka ilm nahi rakhte the. Unka ilm sirf un jhooti ummeedon aur khwahishat par mabni tha jo unke ulama ne unke dilon mein daal di thin. Woh samajhte the ke sirf Yahoodi hone ki wajah se woh jannat mein chale jayenge ya unhein azaab nahi hoga. Unka deen ka ilm sirf qayaas aur gumaan par mabni tha, haqeeqat se uska koi talluq nahi tha. Yeh ayat unki deen se be-khabri aur ulama par andha aitemad ko wazeh karti hai, jiski wajah se woh gumrahi ka shikar the. Unhein haqeeqat ka ilm nahi tha aur woh sirf apni man-ghadat khwahishat par bharosa karte the.
Surah 2 : 79
فَوَیْلٌ لِّلَّذِیْنَ یَكْتُبُوْنَ الْكِتٰبَ بِاَیْدِیْهِمْ١ۗ ثُمَّ یَقُوْلُوْنَ هٰذَا مِنْ عِنْدِ اللّٰهِ لِیَشْتَرُوْا بِهٖ ثَمَنًا قَلِیْلًا١ؕ فَوَیْلٌ لَّهُمْ مِّمَّا كَتَبَتْ اَیْدِیْهِمْ وَ وَیْلٌ لَّهُمْ مِّمَّا یَكْسِبُوْنَ
Pas halakat hai un logon ke liye jo kitaab ko apne haathon se likhte hain, phir kehte hain ke yeh Allah ki taraf se hai, taake uske zariye thodi qeemat haasil karein. Pas halakat hai unke liye uski wajah se jo unke haathon ne likha, aur halakat hai unke liye uski wajah se jo woh kamate hain.
Is ayat mein Allah Ta'ala un ulama ko sakht tareen waeed suna raha hai jo apni marzi se Allah ki kitaab mein tabdeeli karte the. Woh apne haathon se kitaab likhte the, phir usko Allah ki taraf mansoob karte the, taake logon se thodi si duniya ki qeemat (maslan izzat, maal, ohda) haasil kar sakein. Yeh unka azeem jurm tha ke woh Allah ke kalaam ko badal kar apni zaati gharaaz poori karte the. Is ayat mein "Wail" ka lafz teen baar dohraya gaya hai, jo unke jurm ki shiddat aur unke liye aane wale azaab ki sakhti ko zaahir karta hai. Yeh unki bad-diyanti aur akhirat se ghaflat ki nishani hai. Unhein unke likhe hue aur unki kamai dono par sakht azaab ki dhamki di gayi hai.
Surah 2 : 80
وَ قَالُوْا لَنْ تَمَسَّنَا النَّارُ اِلَّاۤ اَیَّامًا مَّعْدُوْدَةً١ؕ قُلْ اَتَّخَذْتُمْ عِنْدَ اللّٰهِ عَهْدًا فَلَنْ یُّخْلِفَ اللّٰهُ عَهْدَهٗۤ اَمْ تَقُوْلُوْنَ عَلَى اللّٰهِ مَا لَا تَعْلَمُوْنَ
Aur woh kehte hain ke humein aag hargiz nahi chhuegi siwaye chand gine chune dinon ke. Keh dijiye, "Kya tumne Allah se koi ahad le rakha hai? Pas Allah hargiz apna ahad nahi todega. Ya tum Allah par woh baat kehte ho jise tum nahi jaante?"
Is ayat mein Allah Ta'ala Yahoodiyon ke is ghalat aqeede ko rad kar raha hai ke unhein dozakh ki aag sirf chand gine chune dinon ke liye chhuegi, aur phir woh jannat mein chale jayenge. Woh yeh gumaan karte the ke unki nasli ya mazhabi nisbat ki wajah se unhein khaas riayat milegi. Allah Ta'ala unke is da'we ko rad karte hue poochta hai ke kya unhone Allah se koi aisa khaas ahad le rakha hai? Agar aisa koi ahad hota to Allah use zaroor poora karta, kyunki Allah apne ahad ki khilaf-warzi nahi karta. Lekin haqeeqat yeh hai ke woh Allah par woh baat ghadh rahe hain jise woh nahi jaante. Yeh unki gumrahi aur akhirat ke bare mein ghalat fehmi ko zaahir karta hai, jo unhein amal-e-saleh se rok rahi thi aur unhein jhooti tasalli de rahi thi.
Surah 2 : 81
بَلٰى مَنْ كَسَبَ سَیِّئَةً وَّ اَحَاطَتْ بِهٖ خَطِیْٓئَتُهٗ فَاُولٰٓئِكَ اَصْحٰبُ النَّارِ هُمْ فِیْهَا خٰلِدُوْنَ
Kyun nahi, jisne koi burai kamai aur uske gunah ne usko gher liya, to aise log dozakh wale hain, woh us mein hamesha rahenge.
Is ayat mein Allah Ta'ala un logon ka zikr farma rahe hain jinhone buraiyan kamai aur unke gunahon ne unko har taraf se gher liya. Iska matlab yeh hai ke unke gunah itne zyada ho gaye ke unki zindagi par chha gaye, aur unke paas koi neki baqi na rahi jo unhein Allah ki rehmat ki taraf le ja sake. Jab insaan ke gunah us par is qadar ghalib aa jayen ke uski fitrat bigad jaye aur woh tauba ki taraf bhi raghib na ho, to aise log dozakh ke sathi ban jate hain.
Quran-e-Kareem mein mukhtalif maqamat par is baat ki wazahat ki gayi hai ke jo shakhs shirk ya kufr par mar jaye, ya bade gunahon mein is qadar doob jaye ke uski tauba qubool na ho, to woh hamesha ke liye jahannum mein rahega. Yeh ayat un logon ke liye ek sakht tanbeeh hai jo gunahon mein mubtala hokar unhein mamooli samajhte hain aur unse baaz nahi aate. Allah Ta'ala ne farmaya ke aise log hamesha jahannum mein rahenge, jo unke aamal ka seedha nateeja hai.
Surah 2 : 82
وَ الَّذِیْنَ اٰمَنُوْا وَ عَمِلُوا الصّٰلِحٰتِ اُولٰٓئِكَ اَصْحٰبُ الْجَنَّةِ هُمْ فِیْهَا خٰلِدُوْنَ
Aur jo log iman laye aur nek amal kiye, woh jannat wale hain, woh us mein hamesha rahenge.
Pichli ayat mein jahannumiyon ka zikr karne ke baad, Allah Ta'ala is ayat mein jannatiyon ka haal bayan farma rahe hain. Yeh Quran ka ek khas usloob hai ke woh dar aur umeed (khauf aur raja) ko saath saath bayan karta hai taake insaan na to Allah ki rehmat se mayoos ho aur na hi uske azab se bekhauf ho.
Is ayat mein Allah Ta'ala ne farmaya ke jo log sachcha iman laye aur us iman ke taqazon ko poora karte hue nek amal kiye, woh jannat ke mustahiq hain. Iman sirf zuban se iqrar ka naam nahi, balkeh dil ki tasdeeq aur aamal se uski tasdeeq bhi zaroori hai. Nek aamal mein Allah ke huqooq aur bandon ke huqooq dono shamil hain.
Aise log jo iman aur nek aamal ki zindagi guzarte hain, unhein Allah Ta'ala jannat mein dakhil farmayega aur woh wahan hamesha rahenge. Yeh unke liye azeem inam hai, jahan unhein har qism ki nematein muyassar hongi aur woh kabhi khatam nahi hongi. Yeh ayat momineen ke liye khushkhabri aur hosla afzai ka ba'is hai.
Surah 2 : 83
وَ اِذْ اَخَذْنَا مِیْثَاقَ بَنِیْۤ اِسْرَآءِیْلَ لَا تَعْبُدُوْنَ اِلَّا اللّٰهَ وَ بِالْوَالِدَیْنِ اِحْسَانًا وَّ ذِی الْقُرْبٰى وَ الْیَتٰمٰى وَ الْمَسٰكِیْنِ وَ قُوْلُوْا لِلنَّاسِ حُسْنًا وَّ اَقِیْمُوا الصَّلٰوةَ وَ اٰتُوا الزَّكٰوةَ ثُمَّ تَوَلَّیْتُمْ اِلَّا قَلِیْلًا مِّنْكُمْ وَ اَنْتُمْ مُّعْرِضُوْنَ
Aur jab humne Bani Israel se ahd liya ke Allah ke siwa kisi ki ibadat na karna, aur walidain ke saath achha sulook karna, aur rishtedaron, yateemon aur miskeeno ke saath bhi, aur logon se achhi baat kehna, aur namaz qaim karna aur zakat ada karna. Phir tum mein se thode logon ke siwa sab phir gaye aur tum munh modne wale ho.
Is ayat mein Allah Ta'ala Bani Israel se liye gaye sakht ahd-o-paiman ka zikr farma rahe hain. Yeh ahd sirf unse nahi liya gaya tha, balkeh har ummat se liya gaya hai. Is ahd ke chand bunyadi nukat the:
Lekin afsos ke Bani Israel ne is ahd ki khilaf warzi ki. Allah Ta'ala farmate hain ke tum mein se thode logon ke siwa sab phir gaye aur tum munh modne wale ho. Yeh unki sarkashi aur nafarmani ko zahir karta hai, jiska zikr Quran mein kayi maqamat par kiya gaya hai. Is mein ummat-e-Muslima ke liye bhi sabak hai ke woh in ahkamat par qaim rahe.
Surah 2 : 84
وَ اِذْ اَخَذْنَا مِیْثَاقَكُمْ لَا تَسْفِكُوْنَ دِمَآءَكُمْ وَ لَا تُخْرِجُوْنَ اَنْفُسَكُمْ مِّنْ دِیَارِكُمْ ثُمَّ اَقْرَرْتُمْ وَ اَنْتُمْ تَشْهَدُوْنَ
Aur jab humne tum se ahd liya ke tum aapas mein khoon-rezi nahi karoge aur na ek doosre ko apne gharon se nikaloge. Phir tumne iqrar kiya aur tum gawah ho.
Is ayat mein Allah Ta'ala Bani Israel se liye gaye ek aur ahem ahd ka zikr kar rahe hain, jo insani zindagi aur izzat ke tahaffuz se mutaliq tha. Is ahd mein do bunyadi baton se mana kiya gaya tha:
Allah Ta'ala ne farmaya ke tumne is ahd ka iqrar kiya tha aur tum gawah the. Iska matlab hai ke Bani Israel ne in ahkamat ko qubool kiya tha aur unhein inki ehmiyat ka ilm tha. Yeh ahd sirf Bani Israel ke liye nahi tha, balkeh Islam mein bhi in ahkamat ki sakhti se pabandi ka hukm hai. Yeh ayat Bani Israel ki tareekh mein unki nafarmaniyon ki taraf ishara karti hai, jiska bayan agle ayat mein mazeed wazahat se kiya gaya hai.
Surah 2 : 85
ثُمَّ اَنْتُمْ هٰۤؤُلَآءِ تَقْتُلُوْنَ اَنْفُسَكُمْ وَ تُخْرِجُوْنَ فَرِیْقًا مِّنْكُمْ مِّنْ دِیَارِهِمْ تَظٰهَرُوْنَ عَلَیْهِمْ بِالْاِثْمِ وَ الْعُدْوَانِ وَ اِنْ یَّاْتُوْكُمْ اُسٰرٰى تُفٰدُوْهُمْ وَ هُوَ مُحَرَّمٌ عَلَیْكُمْ اِخْرَاجُهُمْ اَفَتُؤْمِنُوْنَ بِبَعْضِ الْكِتٰبِ وَ تَكْفُرُوْنَ بِبَعْضٍ فَمَا جَزَاءُ مَنْ یَّفْعَلُ ذٰلِكَ مِنْكُمْ اِلَّا خِزْیٌ فِی الْحَیٰوةِ الدُّنْیَا وَ یَوْمَ الْقِیٰمَةِ یُرَدُّوْنَ اِلٰۤى اَشَدِّ الْعَذَابِ وَ مَا اللّٰهُ بِغَافِلٍ عَمَّا تَعْمَلُوْنَ
Phir tum hi woh log ho jo aapas mein qatl karte ho aur apne hi ek giroh ko unke gharon se nikalte ho, aur gunah aur zulm mein unke khilaf madad karte ho. Aur agar woh qaid hokar tumhare paas aayen to tum unka fidya dete ho, halanke unka nikalna hi tum par haram kiya gaya tha. Kya tum kitab ke kuch hisse par iman late ho aur kuch ka inkar karte ho? To tum mein se jo aisa kare uski saza duniya ki zindagi mein ruswai ke siwa kuch nahi, aur qayamat ke din unhein sakht tareen azab ki taraf lautaya jayega. Aur Allah tumhare aamal se ghafil nahi hai.
Is ayat mein Allah Ta'ala Bani Israel ki munafiqat aur ahd shikni ko wazeh kar rahe hain. Pichli ayat mein unse ahd liya gaya tha ke woh aapas mein khoon-rezi nahi karenge aur na ek doosre ko gharon se nikalenge. Lekin is ayat mein unki harkaton ka pardafash kiya gaya hai:
Allah Ta'ala unse sawal karte hain: "Kya tum kitab ke kuch hisse par iman late ho aur kuch ka inkar karte ho?" Yeh unki do rukhi policy ko zahir karta hai ke woh apni marzi ke ahkamat par amal karte the aur baqi ko chhod dete the. Yeh Allah ki kitab ke saath mazaaq tha.
Iski saza bayan karte hue Allah Ta'ala farmate hain ke aise logon ke liye duniya mein ruswai hai aur qayamat ke din sakht tareen azab. Allah unke aamal se ghafil nahi hai aur har amal ka hisab liya jayega. Yeh ayat musalmanon ko bhi tanbeeh karti hai ke woh poore deen par amal karein aur kisi hisse ko na chhoden.
Surah 2 : 86
اُولٰٓئِكَ الَّذِیْنَ اشْتَرَوُا الْحَیٰوةَ الدُّنْیَا بِالْاٰخِرَةِ فَلَا یُخَفَّفُ عَنْهُمُ الْعَذَابُ وَ لَا هُمْ یُنْصَرُوْنَ
Ye woh log hain jinhon ne aakhirat ke badle duniya ki zindagi khareed li, pas un se na azab halka kiya jayega aur na un ki madad ki jayegi.
Is ayat mein un logon ka zikr hai jo duniya ki fani zindagi ko aakhirat ki baqi zindagi par tarjeeh dete hain. Woh Allah ke ahkamat aur us ki raza ko nazar انداز kar ke duniya ke chand roza faidon aur lazzaton ko chun lete hain. Aise logon ko qiyamat ke din sakht azab ka samna karna hoga.
Allah Ta'ala wazeh farmate hain ke un se na to azab halka kiya jayega aur na hi un ki koi madad karne wala hoga. Yeh un ki bad-bakhti aur ghaflat ka nateeja hai. Quran-e-Kareem mein kayi maqamat par is baat ki wazahat ki gayi hai ke duniya ki zindagi sirf ek imtehan hai aur asal kamyabi aakhirat ki tayyari mein hai. Jo log is haqeeqat ko faramosh kar dete hain, woh apni jano par zulm karte hain aur Allah ki rehmat se door ho jate hain.
Surah 2 : 87
وَ لَقَدْ اٰتَیْنَا مُوْسَى الْكِتٰبَ وَ قَفَّیْنَا مِنْۢ بَعْدِهٖ بِالرُّسُلِ وَ اٰتَیْنَا عِیْسَى ابْنَ مَرْیَمَ الْبَیِّنٰتِ وَ اَیَّدْنٰهُ بِرُوْحِ الْقُدُسِ اَفَكُلَّمَا جَآءَكُمْ رَسُوْلٌۢ بِمَا لَا تَهْوٰۤى اَنْفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِیْقًا كَذَّبْتُمْ وَ فَرِیْقًا تَقْتُلُوْنَ
Aur yaqeenan hum ne Moosa (Alaihis Salam) ko kitab di aur un ke baad musalsal Rasool bheje, aur hum ne Isa ibn-e-Maryam (Alaihis Salam) ko roshan mojizat diye aur un ki Rooh-ul-Qudus (Jibraeel Alaihis Salam) se taeed ki. To kya jab bhi tumhare paas koi Rasool aisi cheez laya jo tumhare nafs ko pasand na thi, tum ne takabbur kiya? Pas ek giroh ko tum ne jhutlaya aur ek giroh ko tum qatal karte rahe.
Is ayat mein Allah Ta'ala Bani Israel par kiye gaye apne ehsanat ka zikr karte hain aur un ki sarkashi ko wazeh karte hain. Allah ne Hazrat Moosa (Alaihis Salam) ko Taurat jaisi muqaddas kitab ata ki aur un ke baad musalsal kayi Rasool bheje taake woh hidayat par qaim rahein. Phir Hazrat Isa ibn-e-Maryam (Alaihis Salam) ko roshan mojizat (jaise murdon ko zinda karna, beemaron ko shifa dena) diye aur un ki Rooh-ul-Qudus (Hazrat Jibraeel Alaihis Salam) ke zariye taeed (madad) ki.
Lekin Bani Israel ka rawaiya hamesha takabbur aur inkar ka raha. Jab bhi koi Rasool un ke paas aisi taleemat laya jo un ki nafsani khwahishat ke khilaf theen, unhon ne us se inkar kiya. Unhon ne kuch Anbiya ko jhutlaya aur kuch ko qatal tak kar dala. Yeh un ki shadeed nafarmani, haq se inkar aur Allah ke ehkamat se munharif hone ki tareekhi misal hai, jo un ke dilo ki sakhti aur zid ko zahir karti hai.
Surah 2 : 88
وَ قَالُوْا قُلُوْبُنَا غُلْفٌ بَلْ لَّعَنَهُمُ اللّٰهُ بِكُفْرِهِمْ فَقَلِیْلًا مَّا یُؤْمِنُوْنَ
Aur unhon ne kaha: "Hamare dil ghilaf mein hain (ya band hain)." Balki Allah ne un par un ke kufr ki wajah se laanat ki hai, pas bahut kam log hain jo iman late hain.
Bani Israel ne Rasool Allah (S.A.W) ki dawat ka jawab dete hue kaha ke "hamare dil ghilaf mein hain". Is ka matlab ya to yeh tha ke un ke dil band hain aur woh baat samajh nahi sakte, ya yeh ke un ke dil ilm se bhare hue hain aur unhen mazeed ilm ki zaroorat nahi. Yeh darasal un ka ek bahana tha haq ko qabool na karne ka.
Allah Ta'ala ne un ke is dawe ki tardeed karte hue farmaya ke asal wajah un ka kufr aur sarkashi hai. Allah ne un par un ke kufr ki wajah se laanat ki hai, yani unhen apni rehmat se door kar diya hai. Isi wajah se un mein se bahut kam log iman late hain. Yeh is baat ki nishani hai ke jab insan haq ko pehchanne ke bawajood inkar karta hai aur zid par qaim rehta hai, to Allah us ke dil par mohar laga deta hai aur woh hidayat se mehroom ho jata hai.
Surah 2 : 89
وَ لَمَّا جَآءَهُمْ كِتٰبٌ مِّنْ عِنْدِ اللّٰهِ مُصَدِّقٌ لِّمَا مَعَهُمْ وَ كَانُوْا مِنْ قَبْلُ یَسْتَفْتِحُوْنَ عَلَى الَّذِیْنَ كَفَرُوْا فَلَمَّا جَآءَهُمْ مَّا عَرَفُوْا كَفَرُوْا بِهٖ فَلَعْنَةُ اللّٰهِ عَلَى الْکٰفِرِیْنَ
Aur jab un ke paas Allah ki taraf se woh kitab (Quran) aayi jo un ke paas maujood kitab (Taurat) ki tasdeeq karne wali thi, halanke woh is se pehle kafiron par fatah talab karte the (ke ek Nabi aayega jo hamari madad karega), pas jab un ke paas woh cheez aayi jise woh pehchan chuke the, to unhon ne us ka inkar kar diya. Pas kafiron par Allah ki laanat ho.
Is ayat mein Ahle Kitab (Yahoodiyon) ki ek aur bad-ahdi ka zikr hai. Woh Muhammad (S.A.W) ki aamad se pehle mushrikon aur kafiron par fatah talab karte the aur kehte the ke ek Nabi aayega jo un ki madad karega. Un ki apni kitabon (Taurat aur Injeel) mein Muhammad (S.A.W) ki nishaniyan aur un ki sifat wazeh taur par maujood theen.
Lekin jab Allah ki taraf se woh kitab (Quran) aayi jo un ke paas maujood kitab ki tasdeeq karne wali thi, aur jab un ke paas woh Nabi (Muhammad S.A.W) tashreef laye jise woh pehchan chuke the, to unhon ne hasad aur takabbur ki wajah se us ka inkar kar diya. Unhon ne haq ko pehchanne ke bawajood us se munh moda. Allah Ta'ala aise kafiron par laanat bhejte hain. Yeh is baat ki daleel hai ke sirf ilm hona kafi nahi, balki us ilm par amal karna aur haq ko qabool karna zaroori hai.
Surah 2 : 90
بِئْسَمَا اشْتَرَوْا بِهٖۤ اَنْفُسَهُمْ اَنْ یَّكْفُرُوْا بِمَاۤ اَنْزَلَ اللّٰهُ بَغْیًا اَنْ یُّنَزِّلَ اللّٰهُ مِنْ فَضْلِهٖ عَلٰى مَنْ یَّشَآءُ مِنْ عِبَادِهٖ فَبَآءُوْ بِغَضَبٍ عَلٰى غَضَبٍ وَ لِلْکٰفِرِیْنَ عَذَابٌ مُّهِیْنٌ
Kitni buri hai woh cheez jis ke badle unhon ne apni jano ko bech dala, ke Allah ki nazil ki hui cheez (Quran) ka inkar karein, sirf is hasad ki wajah se ke Allah apne fazal se jise chahe apne bandon mein se nabi banaye. Pas woh ghazab par ghazab ke mustahiq hue, aur kafiron ke liye ruswa karne wala azab hai.
Is ayat mein Allah Ta'ala un logon ki mazammat karte hain jinhon ne apni jano ko nihayat saste mein bech dala. Unhon ne Allah ki nazil karda kitab (Quran) ka inkar kiya, aur is inkar ki bunyadi wajah hasad thi. Unhen yeh gawara nahi tha ke Allah ne Nabuwwat Bani Israel ke bajaye Bani Ismail (yani Muhammad S.A.W) ko ata ki.
Yeh darasal Allah ke fazal aur ikhtiyar par aitraz tha. Is hasad aur haq se inkar ki wajah se woh Allah ke ghazab par ghazab ke mustahiq hue. Pehla ghazab un ki pehli nafarmaniyon aur Anbiya ko jhutlane par tha, aur doosra ghazab Muhammad (S.A.W) aur Quran ke inkar par. Aise kafiron ke liye qiyamat ke din ruswa karne wala azab hoga. Yeh ayat is baat ki takeed karti hai ke hasad ek nihayat khatarnak gunah hai jo insan ko haq se door kar deta hai aur use Allah ke azab ka mustahiq banata hai.
Surah 2 : 91
وَ اِذَا قِیْلَ لَهُمْ اٰمِنُوْا بِمَاۤ اَنْزَلَ اللّٰهُ قَالُوْا نُؤْمِنُ بِمَاۤ اُنْزِلَ عَلَیْنَا وَ یَكْفُرُوْنَ بِمَا وَرَآءَهٗ وَ هُوَ الْحَقُّ مُصَدِّقًا لِّمَا مَعَهُمْ قُلْ فَلِمَ تَقْتُلُوْنَ اَنْۢبِیَآءَ اللّٰهِ مِنْ قَبْلُ اِنْ كُنْتُمْ مُّؤْمِنِیْنَ
Aur jab unse kaha jata hai ke Allah ne jo kuch nazil kiya hai us par imaan lao, to kehte hain hum to sirf us par imaan late hain jo hum par nazil kiya gaya hai. Aur woh uske baad wali cheezon ka inkar karte hain, halanke woh haq hai aur uski tasdeeq karne wala hai jo unke paas hai. Kaho, agar tum waqai imaan wale ho to phir tumne pehle Allah ke nabiyon ko kyun qatl kiya?
Is ayat mein Bani Israel ki munafiqat aur unke da'wa-e-imaan ki tardeed ki gayi hai. Jab unse Quran par imaan lane ko kaha jata hai, to woh kehte hain ke hum sirf apni kitaab (Torah) par imaan rakhte hain. Is tarah woh Quran ka inkar karte hain, halanke Quran woh haq hai jo unki apni kitaab ki tasdeeq karta hai aur uske asal ahkamat ko barqarar rakhta hai.
Allah Ta'ala unke is da'we ko jhutlate hue farmate hain ke agar tum waqai imaan wale hote to phir tumne guzre hue zamane mein Allah ke nabiyon ko kyun qatl kiya? Yeh unke imaan ke khilaf ek sareeh daleel hai. Unka nabiyon ko qatl karna is baat ka saboot hai ke woh na to Allah par mukammal imaan rakhte the aur na hi uski kitaabon par, kyunki agar woh sacche hote to Allah ke paighambaron ki izzat karte aur unki itaat karte.
Surah 2 : 92
وَ لَقَدْ جَآءَكُمْ مُّوْسٰى بِالْبَیِّنٰتِ ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِنْۢ بَعْدِهٖ وَ اَنْتُمْ ظٰلِمُوْنَ
Aur yaqeenan tumhare paas Moosa (علیہ السلام) roshan nishaniyan lekar aaye, phir tumne unke baad bachhde ko (ma'bood) bana liya aur tum zalim the.
Yeh ayat Bani Israel ke sabiqa gunahon aur na-farmaniyon ko mazeed wazeh karti hai. Allah Ta'ala unhe yaad dilate hain ke unke paas Moosa (علیہ السلام) roshan nishaniyan aur khule mojizat lekar aaye the, jaisa ke unka asa, yad-e-baiza, samundar ka phatna, aur man-o-salwa ka nazil hona.
Lekin in sab ke bawajood, jab Moosa (علیہ السلام) Allah se mulaqat ke liye Toor par gaye, to unke peechhe unhone bachhde ko apna ma'bood bana liya aur uski ibadat shuru kar di. Is amal ko Allah Ta'ala ne 'zulm' qarar diya hai, kyunki yeh Allah ki tauheed aur Moosa (علیہ السلام) ki taleemat ke khilaf ek shadeed inhiraf tha. Yeh waqia unke imaan ke khokhale hone aur unki fitri na-farmani ki nishani hai, jo unke da'wa-e-imaan ko jhutlata hai.
Surah 2 : 93
وَ اِذْ اَخَذْنَا مِیْثَاقَكُمْ وَ رَفَعْنَا فَوْقَكُمُ الطُّوْرَ خُذُوْا مَاۤ اٰتَیْنَاكُمْ بِقُوَّةٍ وَّ اسْمَعُوْا قَالُوْا سَمِعْنَا وَ عَصَیْنَا وَ اُشْرِبُوْا فِیْ قُلُوْبِهِمُ الْعِجْلَ بِكُفْرِهِمْ قُلْ بِئْسَمَا یَاْمُرُكُمْ بِهٖۤ اِیْمَانُكُمْ اِنْ كُنْتُمْ مُّؤْمِنِیْنَ
Aur jab humne tumse ahad liya aur tumhare upar Toor (pahaad) ko utha diya (aur kaha): "Jo kuch humne tumhe diya hai use mazbooti se pakdo aur suno." To unhone kaha: "Humne suna aur nafarmani ki." Aur unke dilon mein unke kufr ki wajah se bachhda racha basa diya gaya tha. Kaho, tumhara imaan tumhe kitni buri baat ka hukm deta hai, agar tum waqai imaan wale ho!
Is ayat mein Allah Ta'ala Bani Israel ko ek aur sangeen ahad-shikni yaad dilate hain. Jab unhone Torah ke ahkamat qabool karne se inkar kiya, to Allah ne unke upar Toor pahaad ko utha diya, jo unke liye ek azeem nishani aur dhamki thi. Unhe hukm diya gaya ke jo kitaab (Torah) unhe di gayi hai use mazbooti se pakden aur uske ahkamat sunein.
Zahir mein to unhone kaha, "Humne suna," lekin unke dilon ki haqeeqat yeh thi ke "humne nafarmani ki." Unke kufr aur sarkashi ki wajah se bachhde ki mohabbat unke dilon mein racha basa di gayi thi, yani woh bachhde ki ibadat ke shirk se baaz nahi aaye. Allah Ta'ala unke da'wa-e-imaan ko jhutlate hue farmate hain ke agar tum waqai imaan wale ho to tumhara imaan tumhe aisi buri baton ka hukm kaise de sakta hai? Yeh unke imaan ki kamzori aur munafiqat ko zahir karta hai.
Surah 2 : 94
قُلْ اِنْ كَانَتْ لَكُمُ الدَّارُ الْاٰخِرَةُ عِنْدَ اللّٰهِ خَالِصَةً مِّنْ دُوْنِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ اِنْ كُنْتُمْ صٰدِقِیْنَ
Kaho, agar aakhirat ka ghar Allah ke paas sirf tumhare liye hi hai, logon ke siwa (kisi aur ke liye nahi), to phir maut ki tamanna karo agar tum sacche ho.
Yeh ayat Bani Israel ke is guman ko challenge karti hai ke Jannat sirf unke liye hai aur doosre logon ke liye nahi. Woh apne aap ko Allah ke mehboob aur chuninda bande samajhte the aur yeh da'wa karte the ke aakhirat mein unka muqam sabse afzal hoga.
Allah Ta'ala unke is da'we ko jhutlane ke liye unhe ek sareeh challenge dete hain: agar tum apne is da'we mein sacche ho ke Jannat sirf tumhara haq hai aur tum Allah ke pasandida log ho, to phir maut ki tamanna karo. Kyunki ek saccha momin jo Jannat ka yaqeen rakhta hai aur jise apne aamal par bharosa hota hai, woh maut se nahi darta, balki jald az jald Allah se milne aur Jannat mein dakhil hone ki khwahish karta hai. Yeh challenge unke da'we ki pol kholta hai.
Surah 2 : 95
وَ لَنْ یَّتَمَنَّوْهُ اَبَدًۢا بِمَا قَدَّمَتْ اَیْدِیْهِمْ وَ اللّٰهُ عَلِیْمٌۢ بِالظّٰلِمِیْنَ
Aur woh hargiz uski tamanna nahi karenge, un gunahon ki wajah se jo unke haathon ne aage bheje hain. Aur Allah zalimon ko khoob jaanta hai.
Is ayat mein Allah Ta'ala pichli ayat ke challenge ka jawab dete hain aur Bani Israel ki haqeeqat ko wazeh karte hain. Allah Ta'ala farmate hain ke woh log hargiz maut ki tamanna nahi karenge, kyunki woh apne un gunahon aur bure aamal se waqif hain jo unhone apni zindagi mein kiye hain. Unhe maloom hai ke unke aamal Jannat ke mustahiq nahi hain, balki azaab ke mustahiq hain.
Unki maut se gurez is baat ka saboot hai ke unka Jannat ka da'wa sirf zubani tha aur woh apne aamal ki wajah se Allah ke azaab se darte the. Allah Ta'ala mazeed farmate hain ke Allah zalimon ko khoob jaanta hai. Woh unke zahiri da'won aur batini haqeeqat se bakhabar hai. Unke zulm, kufr, aur na-farmaniyan Allah se chupi nahi hain, aur woh unke har amal ka badla dene wala hai.
Surah 2 : 96
وَ لَتَجِدَنَّهُمْ اَحْرَصَ النَّاسِ عَلٰى حَیٰوةٍ وَ مِنَ الَّذِیْنَ اَشْرَكُوْا یَوَدُّ اَحَدُهُمْ لَوْ یُعَمَّرُ اَلْفَ سَنَةٍ وَ مَا هُوَ بِمُزَحْزِحِهٖ مِنَ الْعَذَابِ اَنْ یُّعَمَّرَ وَ اللّٰهُ بَصِیْرٌۢ بِمَا یَعْمَلُوْنَ
Aur aap unhein zindagani par sab logon se zyada haris paayenge, aur mushrikon se bhi (zyada). Un mein se har ek chahta hai ke kaash use hazaar saal ki umar di jaye, halanke uski yeh lambi umar use azab se bacha nahi sakti. Aur Allah khoob dekhne wala hai jo kuch woh karte hain.
Is ayat mein Allah Ta'ala yahoodiyon ki duniya parasti aur lambi umar ki shiddat se khwahish ko bayan farmate hain. Woh zindagi ke mamle mein tamam logon se, hatta ke mushrikon se bhi zyada haris hain. Mushrik to sirf duniya ki zindagi chahte hain, lekin yahoodi iske sath yeh bhi guman karte hain ke unhein aakhirat mein azab nahi hoga ya bahut kam hoga. Un mein se har ek ki tamanna hai ke use hazaar saal ki umar mile, taake woh duniya ki lazzaton se khoob faida utha sake.
Lekin Allah Ta'ala wazeh farmate hain ke unki yeh lambi umar unhein Allah ke azab se hargiz nahi bacha sakti. Unki yeh khwahish sirf ek dhoka hai. Allah Ta'ala unke tamam aamal aur niyaton se ba-khabar hain aur woh unhein unke kiye ki saza denge. Yeh ayat yahoodiyon ki ghalat fehmi aur duniya se had se zyada lagao ko ujagar karti hai, jo unhein aakhirat ki haqeeqat se ghafil karta hai.
Surah 2 : 97
قُلْ مَنْ كَانَ عَدُوًّا لِّجِبْرِیْلَ فَاِنَّهٗ نَزَّلَهٗ عَلٰى قَلْبِكَ بِاِذْنِ اللّٰهِ مُصَدِّقًا لِّمَا بَیْنَ یَدَیْهِ وَ هُدًى وَّ بُشْرٰى لِلْمُؤْمِنِیْنَ
Keh dijiye: Jo koi Jibreel ka dushman ho (to woh Allah ka dushman hai), kyunke usne to yeh (Quran) Allah ke hukm se aapke dil par nazil kiya hai, jo un kitabon ki tasdeeq karta hai jo usse pehle hain, aur hidayat aur khushkhabri hai imaan walon ke liye.
Yeh ayat un yahoodiyon ke jawab mein nazil hui jinhone Jibreel (AS) se dushmani ka izhar kiya tha, yeh keh kar ke woh azab aur sakhti ke farishte hain aur Mikaeel (AS) rehmat ke farishte hain. Allah Ta'ala Nabi Akram (SAW) ko hukm dete hain ke unse keh dein ke jo Jibreel (AS) ka dushman hai, woh darasal Allah ka dushman hai. Kyunke Jibreel (AS) ne to Allah ke hukm se Quran ko aapke dil par nazil kiya hai.
Quran sirf ek nayi kitab nahi, balki yeh un tamam kitabon ki tasdeeq karta hai jo usse pehle nazil hui hain, jaise Taurat aur Injeel. Mazeed baran, yeh imaan walon ke liye hidayat aur khushkhabri ka zariya hai. Is tarah Jibreel (AS) se dushmani karna darasal Allah ki kitab aur uski hidayat se dushmani karna hai, jo ke kufr ke mutradif hai. Jibreel (AS) sirf Allah ke paigham ko pahunchane wale hain.
Surah 2 : 98
مَنْ كَانَ عَدُوًّا لِّلّٰهِ وَ مَلٰٓئِكَتِهٖ وَ رُسُلِهٖ وَ جِبْرِیْلَ وَ مِیْكٰىلَ فَاِنَّ اللّٰهَ عَدُوٌّ لِّلْكٰفِرِیْنَ
Jo koi Allah ka, uske farishton ka, uske rasoolon ka, Jibreel ka aur Mikaeel ka dushman ho, to yaqeenan Allah bhi aise kafiron ka dushman hai.
Is ayat mein pichli ayat ki wazahat karte hue Allah Ta'ala ne wazeh farmaya ke Allah ke farishton aur rasoolon se dushmani karna darasal Allah se dushmani karna hai. Khaas taur par Jibreel (AS) aur Mikaeel (AS) ka zikr kiya gaya hai, kyunke yahoodiyon ne in dono farishton ke bare mein ghalat aqeeda rakha tha. Jibreel (AS) wahy ke farishte hain aur Mikaeel (AS) barish aur rizq ke farishte hain.
Jo shakhs Allah ka, uske farishton ka, uske rasoolon ka, aur bilkhusus Jibreel (AS) aur Mikaeel (AS) ka dushman ho, to Allah Ta'ala bhi aise kafiron ka dushman hai. Yeh is baat ki daleel hai ke Allah ke farishton aur rasoolon par imaan lana imaan ka lazmi juz hai. Un mein se kisi ek ka bhi inkar karna ya unse dushmani rakhna kufr hai, aur Allah aise kafiron se mohabbat nahi karta, balki unka dushman hota hai. Yeh ayat imaan ke bunyadi arkaan ki ahmiyat ko ujagar karti hai.
Surah 2 : 99
وَ لَقَدْ اَنْزَلْنَاۤ اِلَیْكَ اٰیٰتٍۭ بَیِّنٰتٍ وَ مَا یَكْفُرُ بِهَاۤ اِلَّا الْفٰسِقُوْنَ
Aur yaqeenan humne aapki taraf roshan nishaniyan nazil ki hain, aur inka inkar sirf wahi karte hain jo fasiq hain.
Is ayat mein Allah Ta'ala Nabi Akram (SAW) ko mukhatib karte hue farmate hain ke humne aap par roshan aur wazeh nishaniyan (ayat) nazil ki hain. Yeh ayat Quran ki sachai, uski daleelon ki quwwat aur uske ahkamat ki hikmat ko zahir karti hain. Yeh itni wazeh hain ke in mein kisi shaq ki gunjaish nahi.
Phir Allah Ta'ala farmate hain ke in roshan nishaniyon ka inkar sirf wahi log karte hain jo fasiq hain, yani Allah ki ita'at se bahar nikalne wale, nafarman aur gumrah log. Fasiq woh hota hai jo haq ko jante hue bhi usse munh mod le aur uski mukhalifat kare. Yeh ayat is baat ki daleel hai ke Quran ki ayat mein koi kami nahi, balki inkar karne walon ke dilon mein bimari hai aur woh jaan boojh kar haq se inkar karte hain. Unka inkar haqeeqat mein Quran ki kamzori nahi, balki unki apni bad-bakhti aur gumrahi ki alamat hai.
Surah 2 : 100
اَوَ كُلَّمَا عٰهَدُوْا عَهْدًا نَّبَذَهٗ فَرِیْقٌ مِّنْهُمْ بَلْ اَكْثَرُهُمْ لَا یُؤْمِنُوْنَ
Kya jab bhi woh koi ahad karte hain to un mein se ek giroh use tod deta hai? Balki un mein se aksar log imaan nahi rakhte.
Is ayat mein Allah Ta'ala yahoodiyon ke us kirdaar ko bayan farmate hain jismein woh bar bar ahad shikni karte hain. Unhone Allah se, uske rasoolon se aur aapas mein bhi kayi ahad kiye, lekin har martaba un mein se ek giroh ne un ahadon ko tod diya. Yeh unki fitrat ban chuki thi ke woh kisi ahad par qaim nahi rehte the, chahe woh Allah ki kitab par amal karne ka ahad ho, ya Nabi Akram (SAW) par imaan lane ka ahad ho, jiska zikr unki kitabon mein tha.
Allah Ta'ala is ahad shikni ki asal wajah bayan karte hain ke un mein se aksar log imaan nahi rakhte. Unka imaan sirf zubani dawe tak mehdood tha, dilon mein haqiqi imaan aur yaqeen nahi tha. Isi wajah se woh ahadon ki pabandi nahi karte the aur jald hi unhein tod dete the. Yeh unki be-imaani aur munafiqat ki nishani hai, jo unhein Allah ke nazdeek sakht na-pasandida banati hai. Unka yeh amal unki roohani bimari aur haq se inkar ki daleel hai.
Surah 2 : 101
وَ لَمَّا جَآءَهُمْ رَسُوْلٌ مِّنْ عِنْدِ اللّٰهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ فَرِیْقٌ مِّنَ الَّذِیْنَ اُوْتُوا الْكِتٰبَ كِتٰبَ اللّٰهِ وَرَآءَ ظُهُوْرِهِمْ كَاَنَّهُمْ لَا یَعْلَمُوْنَ
Aur jab unke paas Allah ki taraf se ek Rasool aaya jo us kitaab ki tasdeeq karne wala tha jo unke paas thi, to Ahl-e-Kitaab ke ek giroh ne Allah ki kitaab ko apni peeth ke peeche phenk diya, goya ke woh kuch jaante hi nahi the.
Is ayat mein Yahoodiyon ke rawaiye ko bayan kiya gaya hai jab unke paas Allah ke Rasool Muhammad ﷺ tashreef laaye. Unke paas pehle se Taurat maujood thi, jismein Nabi ﷺ ki aamad ki peshangoiyaan aur nishaniyan theen. Jab Quran nazil hua, jo Taurat ki tasdeeq karta tha, to Ahl-e-Kitaab ke ek bade giroh ne uski tasdeeq karne ke bajaye usse inkar kar diya.
Unhone Allah ki kitaab (Quran) ko apni peeth ke peeche phenk diya, ya'ni uski taraf bilkul tawajjuh nahi di aur uske ahkamaat ko nazar-andaaz kar diya. Unka yeh amal aisa tha jaise woh kuch jaante hi na hon, halanke woh Nabi ﷺ ki sachai aur Quran ke Allah ki taraf se hone ko khoob pehchante the. Yeh unki zid, hasad aur dunyawi mafadaat ki wajah se tha.
Surah 2 : 102
وَ اتَّبَعُوْا مَا تَتْلُوا الشَّیٰطِیْنُ عَلٰى مُلْكِ سُلَیْمٰنَ وَ مَا كَفَرَ سُلَیْمٰنُ وَ لٰكِنَّ الشَّیٰطِیْنَ كَفَرُوْا یُعَلِّمُوْنَ النَّاسَ السِّحْرَ وَ مَاۤ اُنْزِلَ عَلَى الْمَلَكَیْنِ بِبَابِلَ هَارُوْتَ وَ مَارُوْتَ وَ مَا یُعَلِّمٰنِ مِنْ اَحَدٍ حَتّٰى یَقُوْلَاۤ اِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ فَیَتَعَلَّمُوْنَ مِنْهُمَا مَا یُفَرِّقُوْنَ بِهٖ بَیْنَ الْمَرْءِ وَ زَوْجِهٖ وَ مَا هُمْ بِضَآرِّیْنَ بِهٖ مِنْ اَحَدٍ اِلَّا بِاِذْنِ اللّٰهِ وَ یَتَعَلَّمُوْنَ مَا یَضُرُّهُمْ وَ لَا یَنْفَعُهُمْ وَ لَقَدْ عَلِمُوْا لَمَنِ اشْتَرٰىهُ مَا لَهٗ فِی الْاٰخِرَةِ مِنْ خَلَاقٍ وَ لَبِئْسَ مَا شَرَوْا بِهٖۤ اَنْفُسَهُمْ لَوْ كَانُوْا یَعْلَمُوْنَ
Aur unhone us cheez ki pairwi ki jo Shayateen Sulaiman (Alaihissalam) ki hukumat ke daur mein padhte the. Aur Sulaiman (Alaihissalam) ne kufr nahi kiya tha, balke Shayateen ne kufr kiya tha, woh logon ko jadu sikhate the. Aur us cheez ki bhi (pairwi ki) jo Babel mein do farishton, Haroot aur Maroot par nazil ki gayi thi. Aur woh dono kisi ko kuch nahi sikhate the jab tak yeh na keh dete ke "Hum to sirf ek aazmaish hain, pas tum kufr na karo." Phir log unse woh cheez seekhte the jisse woh miyan-biwi ke darmiyan judai daal dete the. Aur woh uske zariye kisi ko nuqsan nahi pahuncha sakte the magar Allah ke hukum se. Aur woh aisi cheez seekhte the jo unhe nuqsan deti thi aur faida nahi deti thi. Aur yaqeenan woh jaante the ke jisne isko khareeda, uske liye Aakhirat mein koi hissa nahi. Aur kitni buri cheez hai jiske badle unhone apni jaanon ko bech diya, kaash woh jaante hote.
Yeh ayat Yahoodiyon ki gumrahi ko wazeh karti hai ke unhone Allah ki kitaab ko chhod kar jadu aur shayateeni amliyaat ki pairwi ki. Quran wazeh karta hai ke Sulaiman (Alaihissalam) ne jadu nahi kiya tha aur na hi unhone kufr kiya tha, balke Shayateen the jinhone logon ko jadu sikhaya aur kufr kiya.
Is ayat mein Babel ke do farishton, Haroot aur Maroot ka bhi zikr hai. Allah Ta'ala ne unhe ek aazmaish ke taur par bheja tha taake logon ko jadu ki haqeeqat aur uske nuqsanat se aagah karein. Woh kisi ko jadu nahi sikhate the jab tak yeh wazeh na kar dete ke "Hum to sirf ek aazmaish hain, pas tum kufr na karo." Iske bawajood, log unse woh jadu seekhte the jisse miyan-biwi mein judai daali ja sakti thi.
Allah Ta'ala ne farmaya ke jadu se kisi ko nuqsan nahi pahunchaya ja sakta magar Allah ke hukum se. Aur jadu seekhne wale darasal aisi cheez seekhte hain jo unhe nuqsan deti hai aur faida nahi deti. Unhe maloom tha ke jisne jadu ko ikhtiyar kiya, uske liye Aakhirat mein koi hissa nahi. Yeh unki bad-bakhti aur jahalat thi ke unhone apni Aakhirat ko dunyawi chand faidon ke badle bech diya.
Surah 2 : 103
وَ لَوْ اَنَّهُمْ اٰمَنُوْا وَ اتَّقَوْا لَمَثُوْبَةٌ مِّنْ عِنْدِ اللّٰهِ خَیْرٌ لَوْ كَانُوْا یَعْلَمُوْنَ
Aur agar woh imaan laate aur taqwa ikhtiyar karte to Allah ke paas se behtareen sawab milta, kaash woh jaante.
Pichli ayaton mein Yahoodiyon ki gumrahi, jadu aur kufr mein mubtala hone ka zikr kiya gaya. Is ayat mein unhe aur har insaan ko hidayat aur kamyabi ka rasta bataya ja raha hai. Agar woh log, jinhe Allah ki kitaab aur Rasool ki dawat mili, imaan laate aur taqwa ikhtiyar karte, ya'ni Allah par yaqeen rakhte aur uske ahkamaat ki pabandi karte, to unke liye Allah ke paas behtareen ajr aur sawab hota.
Allah ka sawab un tamam dunyawi faidon se kahin zyada afzal aur baqi rehne wala hai jinhe log jadu ya deegar haram tareeqon se hasil karne ki koshish karte hain. Yeh ayat unhe dunyawi mafadaat ko chhod kar Aakhirat ki behtari ki taraf bulati hai. Kaash woh is haqeeqat ko samajhte aur imaan o taqwa ka rasta ikhtiyar karte.
Surah 2 : 104
یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا لَا تَقُوْلُوْا رَاعِنَا وَ قُوْلُوا انْظُرْنَا وَ اسْمَعُوْا وَ لِلْكٰفِرِیْنَ عَذَابٌ اَلِیْمٌ
Aye Imaan walo! "Ra'ina" na kaho, balke "Unzurna" kaho aur suno. Aur kafiron ke liye dardnak azaab hai.
Is ayat mein Allah Ta'ala ne Musalmanon ko adab aur guftagu ke tareeqe sikhaye hain. Sahaba-e-Kiram jab Nabi ﷺ se koi baat samajhna chahte the ya unse tawajjuh talab karte the to "Ra'ina" ka lafz istemal karte the, jiska matlab tha "humari riayat kijiye" ya "hum par tawajjuh dijiye".
Lekin Yahoodiyon ne is lafz ko bigaad kar (jiska unki zaban mein ek galat aur tauheen aamez matlab, maslan "humara charwaha" ya "bewaqoof" bhi ho sakta tha) Nabi ﷺ ki tauheen ke liye istemal karna shuru kar diya. Is par Allah Ta'ala ne Musalmanon ko hidayat di ke woh "Ra'ina" ke bajaye "Unzurna" (hum par nazar kijiye, humein mohlat dijiye) ka lafz istemal karein. Isse maloom hota hai ke alfaaz ke chunao mein kitni ehtiyat zaroori hai, taake kisi galat fehmi ya tauheen ka pehlu na nikle. Akhir mein kafiron ke liye dardnak azaab ki waeed sunai gayi hai.
Surah 2 : 105
مَا یَوَدُّ الَّذِیْنَ كَفَرُوْا مِنْ اَهْلِ الْكِتٰبِ وَ لَا الْمُشْرِكِیْنَ اَنْ یُّنَزَّلَ عَلَیْكُمْ مِّنْ خَیْرٍ مِّنْ رَّبِّكُمْ وَ اللّٰهُ یَخْتَصُّ بِرَحْمَتِهٖ مَنْ یَّشَآءُ وَ اللّٰهُ ذُو الْفَضْلِ الْعَظِیْمِ
Ahl-e-Kitaab mein se jin logon ne kufr kiya aur na hi Mushrikeen yeh pasand karte hain ke tum par tumhare Rabb ki taraf se koi bhalai nazil ho. Aur Allah apni rehmat ke liye jise chahta hai chun leta hai. Aur Allah bade fazl wala hai.
Yeh ayat Musalmanon ko kuffar, khusoosan Ahl-e-Kitaab aur Mushrikeen ke hasad aur dushmani se aagah karti hai. Woh kabhi nahi chahte ke Musalmanon par Allah ki taraf se koi bhalai, rehmat ya fazl nazil ho. Is bhalai se murad Nabuwwat, Quran, deeni ilm, ya deegar dunyawi aur deeni ne'matein ho sakti hain. Unki yeh dushmani unke hasad aur takabbur ki wajah se hai, kyunki woh Musalmanon ko Allah ki taraf se milne wali fazilat aur izzat ko bardasht nahi kar sakte.
Lekin Allah Ta'ala ne wazeh farmaya ke woh apni rehmat aur fazl jise chahta hai ata karta hai. Allah kisi ke hasad ya na-pasand karne se rukta nahi. Uska fazl bahut bada hai aur woh apni hikmat ke mutabiq jise chahta hai hidayat aur ne'mat se nawazta hai. Musalmanon ko chahiye ke woh aise logon ki dushmani ki parwah na karein aur Allah par bharosa rakhein.
Surah 2 : 106
مَا نَنْسَخْ مِنْ اٰیَةٍ اَوْ نُنْسِهَا نَاْتِ بِخَیْرٍ مِّنْهَاۤ اَوْ مِثْلِهَا١ؕ اَلَمْ تَعْلَمْ اَنَّ اللّٰهَ عَلٰى كُلِّ شَیْءٍ قَدِیْرٌ
Hum jis kisi ayat ko mansookh karte hain ya bhula dete hain, to us se behtar ya us jaisi doosri le aate hain. Kya tum nahi jaante ke Allah har cheez par qudrat rakhne wala hai?
Is ayat mein Allah Ta'ala tanseekh (abrogation) ke usool ko wazeh farma rahe hain. Tanseekh ka matlab hai kisi shar'i hukm ko Allah Ta'ala ki taraf se kisi doosre hukm se tabdeel kar dena. Allah farmate hain ke jab hum kisi ayat ko mansookh karte hain ya use bhula dete hain (yaani uske hukm ko utha lete hain), to uski jagah us se behtar ya us jaisi doosri ayat le aate hain. Is mein hikmat yeh hai ke Allah Ta'ala apne bandon ke liye hamesha behtareen ahkam nazil karte hain jo unke halaat aur zarooriyat ke mutabiq hon.
Yeh ayat Yahoodiyon ke is aitraaz ka jawab hai jo woh Islam ke baaz ahkam ki tanseekh par karte the. Allah Ta'ala ne unhe yaad dilaya ke woh har cheez par qadir hain aur unhe ikhtiyar hai ke woh jab chahen apne ahkam mein tabdeeli layen. Unki qudrat aur ilm ka taqaza hai ke woh waqt aur halaat ke mutabiq ahkam dein. Is se yeh bhi maloom hota hai ke shariat ke ahkam mein tabdeeli Allah ki hikmat aur maslehat par mabni hoti hai.
Surah 2 : 107
اَلَمْ تَعْلَمْ اَنَّ اللّٰهَ لَهٗ مُلْكُ السَّمٰوٰتِ وَ الْاَرْضِ١ؕ وَ مَا لَكُمْ مِّنْ دُوْنِ اللّٰهِ مِنْ وَّلِیٍّ وَّ لَا نَصِیْرٍ
Kya tum nahi jaante ke Allah hi ke liye zameen aur aasman ki badshahat hai? Aur Allah ke siwa tumhara koi na wali hai aur na koi madadgar.
Yeh ayat pichli ayat ke mafhoom ko mazeed wazeh karti hai aur Allah Ta'ala ki mutlaq badshahat ka elaan karti hai. Jab Allah hi aasmanon aur zameen ka malik hai, to uske liye yeh kaise mumkin nahi ke woh apne ahkam mein tabdeeli kare ya unhe mansookh kare? Uska har faisla uski hikmat aur qudrat ka hissa hai.
Ayat ka doosra hissa Tawheed ki bunyadi taleem deta hai: Allah ke siwa koi tumhara wali (dost, sarparast) aur madadgar nahi. Iska matlab hai ke har qism ki madad aur himayat sirf Allah hi se talab ki jaani chahiye. Jab insaan Allah ki qudrat aur uski wahdaniyat ko samajh leta hai, to uske liye Allah ke har hukm ko tasleem karna aasaan ho jata hai, chahe woh tanseekh ke zariye ho ya kisi aur shakal mein. Yeh Musalmanon ko mukammal tawakkal aur tawheed par qaim rehne ki targheeb deti hai.
Surah 2 : 108
اَمْ تُرِیْدُوْنَ اَنْ تَسْئَلُوْا رَسُوْلَكُمْ كَمَا سُئِلَ مُوْسٰى مِنْ قَبْلُ١ؕ وَ مَنْ یَّتَبَدَّلِ الْكُفْرَ بِالْاِیْمَانِ فَقَدْ ضَلَّ سَوَآءَ السَّبِیْلِ
Kya tum chahte ho ke apne Rasool se waise hi sawal karo jaise Musa (A.S.) se pehle kiye gaye the? Aur jo shakhs imaan ke badle kufr ikhtiyar kare, woh yaqeenan seedhi raah se bhatak gaya.
Is ayat mein Allah Ta'ala Musalmanon ko beja aur ghair zaroori sawalat karne se mana farma rahe hain, khaas taur par woh sawalat jo sirf zid, shaq ya imtehan ki garz se kiye jaayen. Is mein Yahoodiyon ki misaal di gayi hai jinhone Hazrat Musa (A.S.) se aise sawalat kiye the jo unki shariat ko mushkil bana dete the, maslan gaaye zubah karne ke waqiye mein. Allah Ta'ala chahte hain ke Musalman apne Nabi (SAW) par mukammal imaan rakhen aur unke laye hue ahkam ko bila-choun-o-chara qubool karein.
Ayat ka doosra hissa ek ahem tanbeeh hai: jo imaan ke badle kufr ikhtiyar karta hai, woh seedhi raah se bhatak jata hai. Iska matlab hai ke Allah ke Rasool ki taleemat ko chhod kar ya un par shaq kar ke insaan gumrahi mein pad jata hai. Imaan ki qadar karna aur us par mazbooti se qaim rehna zaroori hai. Beja sawalat aur shaqook-o-shubhat insaan ko imaan se door kar sakte hain aur use kufr ki taraf le ja sakte hain.
Surah 2 : 109
وَدَّ كَثِیْرٌ مِّنْ اَهْلِ الْكِتٰبِ لَوْ یَرُدُّوْنَكُمْ مِّنْۢ بَعْدِ اِیْمَانِكُمْ كُفَّارًا١ۖۚ حَسَدًا مِّنْ عِنْدِ اَنْفُسِهِمْ مِّنْۢ بَعْدِ مَا تَبَیَّنَ لَهُمُ الْحَقُّ١ۚ فَاعْفُوْا وَ اصْفَحُوْا حَتّٰى یَاْتِیَ اللّٰهُ بِاَمْرِهٖ١ؕ اِنَّ اللّٰهَ عَلٰى كُلِّ شَیْءٍ قَدِیْرٌ
Ahle Kitab mein se bahut se log chahte hain ke tumhare imaan lane ke baad phir tumhe kafir bana dein, apne dilon ke hasad ki wajah se, jabke un par haq wazeh ho chuka hai. Pas tum maaf karo aur darguzar karo, yahan tak ke Allah apna hukm le aaye. Beshak Allah har cheez par qadir hai.
Is ayat mein Allah Ta'ala Musalmanon ko Ahle Kitab (Yahood-o-Nasaara) ke hasad se aagah kar rahe hain. Un mein se bahut se log Musalmanon ko unke imaan se pher kar dobara kufr ki taraf le jaana chahte hain. Iski wajah unka zaati hasad hai, jabke un par haq (yani Islam ki sachchai aur Nabi Akram SAW ki risalat) wazeh ho chuka hai. Yeh unki bad-niyati aur haq se inkaar ki daleel hai.
Is mushkil surat-e-haal mein Allah Ta'ala Musalmanon ko maaf karne aur darguzar karne ki hidayat de rahe hain. Unhe hukm diya gaya hai ke woh unki mukhalifat aur hasad par sabr karein aur unse takraar na karein, yahan tak ke Allah Ta'ala apna koi aur hukm nazil farmaye. Is se murad yeh hai ke jab tak jihad ka hukm nahi aata, Musalmanon ko sulah aur aman ka raasta ikhtiyar karna chahiye. Ayat ke ikhtitam par phir se Allah ki qudrat ka zikr hai, jo is baat ki daleel hai ke Allah har cheez par qadir hai aur woh waqt aane par Musalmanon ki madad karega aur unke dushmano ko saza dega.
Surah 2 : 110
وَ اَقِیْمُوا الصَّلٰوةَ وَ اٰتُوا الزَّكٰوةَ١ؕ وَ مَا تُقَدِّمُوْا لِاَنْفُسِكُمْ مِّنْ خَیْرٍ تَجِدُوْهُ عِنْدَ اللّٰهِ١ؕ اِنَّ اللّٰهَ بِمَا تَعْمَلُوْنَ بَصِیْرٌ
Aur namaz qaim karo aur zakat ada karo. Aur jo kuch tum apne liye bhalai aage bhejoge, use Allah ke paas paoge. Beshak Allah tumhare har amal ko dekh raha hai.
Is ayat mein Allah Ta'ala Musalmanon ko do bunyadi ibadaat ka hukm de rahe hain: namaz qaim karna aur zakat ada karna. Namaz Allah se talluq qaim karne ka zariya hai aur deen ka sutoon hai, jabke zakat maal ki paaki aur muashre mein insaaf aur hamdardi paida karne ka zariya hai. Yeh dono ibadaat Islami muashre ki bunyadi pehchan hain aur inke zariye insaan Allah ka qurb hasil karta hai.
Ayat ka doosra hissa aamal-e-khair ki fazeelat bayan karta hai: jo kuch tum apne liye bhalai aage bhejoge, use Allah ke paas paoge. Iska matlab hai ke har achha amal, chahe woh namaz, zakat ho ya koi aur neki, Allah ke paas mehfooz hai aur uska ajar qayamat ke din zaroor milega. Allah Ta'ala apne bandon ke aamal se bekhabar nahi hain, balkay woh har amal ko dekhne wale hain. Yeh baat Musalmanon ko nek aamal karne ki targheeb deti hai aur unhe yaqeen dilati hai ke unki mehnat aur qurbani kabhi zaya nahi hogi, balkay uska behtareen badla Allah ke paas hai.
Surah 2 : 111
وَ قَالُوْا لَنْ یَّدْخُلَ الْجَنَّةَ اِلَّا مَنْ كَانَ هُوْدًا اَوْ نَصٰرٰى تِلْكَ اَمَانِیُّهُمْ قُلْ هَاتُوْا بُرْهَانَكُمْ اِنْ كُنْتُمْ صٰدِقِیْنَ
Aur unhone kaha ke Jannat mein har giz koi dakhil nahi hoga siwaye uske jo Yahoodi ho ya Nasrani. Yeh unki sirf aarzooen hain. Keh dijiye, agar tum sacche ho to apni daleel pesh karo.
Is ayat mein Allah Ta'ala Yahood aur Nasara ke is ghalat da'we ko radd kar raha hai ke Jannat sirf unke liye makhsoos hai. Woh kehte the ke Jannat mein sirf wahi dakhil honge jo Yahoodi ya Nasrani honge, aur yeh unki sirf khokhli aarzooen aur be-bunyad ummeeden theen. Allah Ta'ala ne Nabi Akram ﷺ ko hukm diya ke unse unke is da'we par daleel talab karein. Agar woh apne da'we mein sacche hain to unhe Quran ya kisi aur aasmani kitab se koi burhan pesh karna chahiye tha. Lekin unke paas aisi koi daleel nahi thi, kyunki Jannat mein dakhile ka miyar sirf kisi khaas nasl ya mazhab se talluq nahi, balki Allah ki itaat aur uski wahdaniyat par imaan hai.
Yeh ayat darasal Ahle Kitab ke is takabbur aur ghalat fehmi ko wazeh karti hai ke woh Allah ke nazdeek khaas hain, jabke Islam ne yeh wazeh kiya ke Allah ke nazdeek sab barabar hain aur fazilat ka miyar sirf taqwa aur amal-e-saleh hai.
Surah 2 : 112
بَلٰى مَنْ اَسْلَمَ وَجْهَهٗ لِلّٰهِ وَ هُوَ مُحْسِنٌ فَلَهٗۤ اَجْرُهٗ عِنْدَ رَبِّهٖ وَ لَا خَوْفٌ عَلَیْهِمْ وَ لَا هُمْ یَحْزَنُوْنَ
Kyun nahi! Jo shakhs apna chehra Allah ke liye jhuka de aur woh neki karne wala ho, to uska ajar uske Rabb ke paas hai. Aur na un par koi khauf hoga aur na woh ghamgeen honge.
Yeh ayat pichli ayat ke jawab mein hai aur Jannat mein dakhile ka haqeeqi aur universal miyar bayan karti hai. Allah Ta'ala farmata hai ke Jannat mein dakhile ka daromadar Yahoodi ya Nasrani hone par nahi, balki is par hai ke koi shakhs mukammal taur par Allah ke samne jhuk jaye (Islam) aur apne aamal mein ihsan (khoobi aur behtareen tareeqe se amal karna) ikhtiyar kare. 'Apna chehra Allah ke liye jhuka dena' se murad hai Allah ki wahdaniyat par imaan lana, uski itaat karna aur uske ahkamat ko dil-o-jaan se qubool karna.
Jo shakhs is miyar par pura utarta hai, uske liye Allah ke paas bada ajar hai. Aise logon ko na duniya mein kisi cheez ka khauf hoga aur na aakhirat mein woh ghamgeen honge. Unhe duniya aur aakhirat ki kamyabi hasil hogi. Is ayat mein Islam ke bunyadi usool, yani Allah ke liye mukammal itaat aur aamal mein ihsan, ko wazeh kiya gaya hai, jo ke har zamane aur har qaum ke liye Jannat mein dakhile ka wahid rasta hai.
Surah 2 : 113
وَ قَالَتِ الْیَهُوْدُ لَیْسَتِ النَّصٰرٰى عَلٰى شَیْءٍ وَّ قَالَتِ النَّصٰرٰى لَیْسَتِ الْیَهُوْدُ عَلٰى شَیْءٍ وَّ هُمْ یَتْلُوْنَ الْكِتٰبَ كَذٰلِكَ قَالَ الَّذِیْنَ لَا یَعْلَمُوْنَ مِثْلَ قَوْلِهِمْ فَاللّٰهُ یَحْكُمُ بَیْنَهُمْ یَوْمَ الْقِیٰمَةِ فِیْمَا كَانُوْا فِیْهِ یَخْتَلِفُوْنَ
Aur Yahood ne kaha ke Nasrani kisi cheez par nahi, aur Nasraniyon ne kaha ke Yahood kisi cheez par nahi, halanke woh sab kitab padhte hain. Isi tarah un logon ne bhi kaha jo nahi jaante, unki baat jaisi. Pas Allah unke darmiyan Qayamat ke din faisla karega jin baton mein woh ikhtilaf karte the.
Is ayat mein Allah Ta'ala Ahle Kitab, yani Yahood aur Nasara ke bahami ikhtilafat aur ta'assubat ko bayan karta hai. Har firqa doosre ko ghalat aur be-bunyad qarar deta tha, halanke woh sab ek hi aasmani kitab (Taurat aur Injeel) ke waris the aur uski tilawat karte the. Unki yeh takraar aur ek doosre ko rad karna is baat ki nishani thi ke woh haq se door ho chuke the aur sirf apni zaati pasand aur nafrat ki bunyad par faisle karte the.
Allah Ta'ala farmata hai ke unki yeh baatein un logon ki baaton jaisi hain jo ilm nahi rakhte. Yani, jo log jahil hain woh bhi isi tarah be-daleel ikhtilafat karte hain. Asal mein, Ahle Kitab ko apni kitabon mein Nabi Akram ﷺ ki nishaniyan milti theen, lekin unhone ta'assub ki wajah se unhe chhupa diya. Aakhir mein, Allah Ta'ala ne wazeh kiya ke unke darmiyan jo bhi ikhtilafat hain, unka haqeeqi faisla Qayamat ke din Allah Ta'ala khud karega. Us din haq aur batil wazeh ho jayega aur har ek ko uske aamal ka badla milega.
Surah 2 : 114
وَ مَنْ اَظْلَمُ مِمَّنْ مَّنَعَ مَسٰجِدَ اللّٰهِ اَنْ یُّذْكَرَ فِیْهَا اسْمُهٗ وَ سَعٰى فِیْ خَرَابِهَا اُولٰٓئِكَ مَا كَانَ لَهُمْ اَنْ یَّدْخُلُوْهَاۤ اِلَّا خَآئِفِیْنَ لَهُمْ فِی الدُّنْیَا خِزْیٌ وَّ لَهُمْ فِی الْاٰخِرَةِ عَذَابٌ عَظِیْمٌ
Aur us shakhs se badhkar zalim kaun hoga jo Allah ki masjidoon ko is baat se roke ke un mein uska naam liya jaye aur unki barbadi ki koshish kare? Aise logon ko chahiye tha ke woh un mein dakhil na hote magar khaufzada hokar. Unke liye duniya mein ruswai hai aur unke liye aakhirat mein bada azab hai.
Is ayat mein Allah Ta'ala un logon ki sakht mazammat kar raha hai jo Allah ki masjidoon ko uske zikr aur ibadat se rokte hain, aur unki barbadi ki koshish karte hain. Aise log sabse bade zalim qarar diye gaye hain. Is ayat ka nuzool khaas taur par un mushrikeen-e-Makkah ke bare mein hua tha jinhone Musalmanon ko Masjid-ul-Haram mein dakhil hone aur ibadat karne se roka tha, aur isi tarah Yahoodiyon ne Bait-ul-Maqdis ko tabah karne ki koshish ki thi.
Allah Ta'ala ne farmaya ke aise logon ko masjidoon mein dakhil hone ka haq nahi, siwaye iske ke woh khaufzada hon. Yani, unhe Allah ka khauf hona chahiye aur woh adab ke sath dakhil hon. Jo log masjidoon ko abaad karne ke bajaye unhe veeran karte hain, unke liye duniya mein ruswai aur zillat hai, aur aakhirat mein unke liye sakht azab hai. Is ayat se masjidoon ki hurmat aur unki ahmiyat wazeh hoti hai, aur yeh bhi ke unhe abaad rakhna aur un mein Allah ka zikr karna har Musalman ki zimmedari hai.
Surah 2 : 115
وَ لِلّٰهِ الْمَشْرِقُ وَ الْمَغْرِبُ فَاَیْنَمَا تُوَلُّوْا فَثَمَّ وَجْهُ اللّٰهِ اِنَّ اللّٰهَ وَاسِعٌ عَلِیْمٌ
Aur Allah hi ka hai Mashriq aur Maghrib. Pas jahan kahin bhi tum rukh karo, wahi Allah ka chehra hai. Beshak Allah badi wus'at wala, sab kuch jaanne wala hai.
Yeh ayat Allah Ta'ala ki wus'at aur har jagah maujoodgi ko bayan karti hai. Jab Musalmanon ko Bait-ul-Maqdis se Ka'ba ki taraf qibla tabdeel karne ka hukm diya gaya, to kuch logon ne aitraz kiya. Is ayat mein Allah Ta'ala ne wazeh kiya ke Mashriq aur Maghrib dono usi ke hain. Iska matlab hai ke har simt Allah hi ki makhlooq hai aur har jagah uski qudrat aur badshahat hai. Lehaza, kisi khaas simt ki taraf rukh karna sirf Allah ke hukm ki itaat hai, na ke Allah kisi khaas simt mein mehdood hai.
Isliye, jahan kahin bhi tum rukh karo, wahi Allah ka chehra (yani uski rehmat aur tawajjuh) hai. Yeh is baat ki daleel hai ke Allah Ta'ala har jagah maujood hai aur uski zaat kisi jagah ya simt ki paband nahi. Allah Ta'ala Wasi' (badi wus'at wala) hai, uski rehmat aur ilm har cheez ko ghere hue hai, aur woh Aleem (sab kuch jaanne wala) hai, woh har bande ki niyat aur uske aamal se waqif hai. Is ayat se yeh bhi pata chalta hai ke ibadat ka maqsad sirf Allah ki raza hasil karna hai, aur simt ki tabdeeli sirf ek hukm ki pairwi hai.
Surah 2 : 116
وَ قَالُوا اتَّخَذَ اللّٰهُ وَلَدًا سُبْحٰنَهٗ بَلْ لَّهٗ مَا فِی السَّمٰوٰتِ وَ الْاَرْضِ كُلٌّ لَّهٗ قٰنِتُوْنَ
Aur unhone kaha ke Allah ne aulaad bana li hai. Woh paak hai! Balki jo kuch aasmanon aur zameen mein hai, sab usi ka hai. Sab usi ke farmanbardar hain.
Is Ayah mein Allah Ta'ala un logon ke batil aqeede ki tardeed farma rahe hain jo uske liye aulaad sabit karte hain, chahe woh Yahood hon jo Uzair (Alaihissalam) ko Allah ka beta kehte hain, ya Nasrani jo Isa (Alaihissalam) ko Allah ka beta mante hain, ya mushrikeen jo farishton ko Allah ki betiyan qarar dete hain. Allah Ta'ala in sab baton se paak aur be-niyaz hai.
Allah Ta'ala farmata hai ke woh aulaad se pak hai, uski zaat har aib aur kami se bala-tar hai. Uski badshahat itni wasee hai ke aasmanon aur zameen mein jo kuch bhi hai, sab usi ki milkiyat hai. Har cheez, har makhlooq usi ke hukum ki paband aur uski farmanbardar hai. Jab sab cheezein uski milkiyat aur uski ghulam hain, to phir usko aulaad ki kya zaroorat? Aulaad ki zaroorat to kamzor aur fani ko hoti hai jo apni nasl chalana chahta hai, jabke Allah Ta'ala hamesha se hai aur hamesha rahega, aur woh har cheez par qadir hai.
Surah 2 : 117
بَدِیْعُ السَّمٰوٰتِ وَ الْاَرْضِ وَ اِذَا قَضٰۤى اَمْرًا فَاِنَّمَا یَقُوْلُ لَهٗ كُنْ فَیَكُوْنُ
Woh aasmanon aur zameen ka naya banane wala hai. Aur jab woh kisi kaam ka faisla karta hai, to bas usse kehta hai 'Ho ja', aur woh ho jata hai.
Yeh Ayah Allah Ta'ala ki azeeem qudrat aur uski yaktaai ka bayan hai. Woh aasmanon aur zameen ka bagair kisi misal ke, bagair kisi sabiq namoone ke, naya banane wala hai. Usne in sab ko apni qudrat se wajood bakhsha hai. Uska koi shareek nahi, na hi usse koi madadgar chahiye. Jab woh kisi cheez ko banana chahta hai, to uske liye sirf ek lafz ka kehna kafi hota hai: 'Kun' (Ho ja), aur woh cheez usi lamhe wajood mein aa jati hai, jaisa ke usne irada kiya hota hai.
Is Ayah mein Allah ki qudrat ki kamal wazahat hai, jo pichli Ayah mein aulaad ke tasawwur ki tardeed karti hai. Jab Allah Ta'ala ko kisi cheez ke wajood ke liye sirf 'Kun' kehna kafi hai, to usko aulaad ki kya zaroorat? Aulaad to insani kamzori ki alamat hai, jabke Allah Ta'ala har kamzori se pak hai. Uska har kaam uski mutlaq qudrat ke zer-e-asar hota hai.
Surah 2 : 118
وَ قَالَ الَّذِیْنَ لَا یَعْلَمُوْنَ لَوْ لَا یُكَلِّمُنَا اللّٰهُ اَوْ تَاْتِیْنَاۤ اٰیَةٌ كَذٰلِكَ قَالَ الَّذِیْنَ مِنْ قَبْلِهِمْ مِّثْلَ قَوْلِهِمْ تَشَابَهَتْ قُلُوْبُهُمْ قَدْ بَیَّنَّا الْاٰیٰتِ لِقَوْمٍ یُّوْقِنُوْنَ
Aur woh log jo ilm nahi rakhte, kehte hain: "Allah humse baat kyun nahi karta, ya hamare paas koi nishani kyun nahi aati?" Isi tarah unse pehle logon ne bhi unhi jaisi baat kahi thi. Unke dilon mein mushabahat hai. Humne yaqeen karne walon ke liye nishaniyan khoob wazeh kar di hain.
Is Ayah mein un logon ka zikr hai jo ilm se mehroom hain aur apni jahalat ki wajah se Allah Ta'ala se ajeeb-o-ghareeb mutalibat karte hain. Woh kehte hain ke Allah Ta'ala unse barah-e-rast baat kyun nahi karta, ya unke paas koi khaas nishani kyun nahi aati jo unki marzi ke mutabiq ho. Quran-e-Kareem ne unke is mutalibe ko jahalat aur zid qarar diya hai.
Allah Ta'ala wazeh karta hai ke yeh koi naya mutaliba nahi. Unse pehle ki ummaton ne bhi apne nabiyon se isi tarah ke mutalibat kiye the. Isse zahir hota hai ke unke aur unse pehle ke kafiron ke dilon mein kufr aur inkar ki mushabahat hai. Allah Ta'ala ne to yaqeen karne walon ke liye apni nishaniyan khoob wazeh kar di hain, jin mein Quran khud ek azeem nishani hai, aur kainat ki har cheez uski qudrat aur wahdaniyat ki daleel hai. Lekin jo log haq ko qabool karne ka irada hi na rakhte hon, unke liye kitni bhi nishaniyan aa jayen, woh hidayat nahi pa sakte.
Surah 2 : 119
اِنَّاۤ اَرْسَلْنٰكَ بِالْحَقِّ بَشِیْرًا وَّ نَذِیْرًا وَّ لَا تُسْئَلُ عَنْ اَصْحٰبِ الْجَحِیْمِ
Beshak humne aapko haq ke saath khushkhabri dene wala aur darane wala bana kar bheja hai. Aur aap se jahannum walon ke baare mein sawal nahi kiya jayega.
Is Ayah mein Allah Ta'ala apne Nabi Muhammad ﷺ ki risalat ke maqsad aur zimmedari ko wazeh farma raha hai. Aap ﷺ ko haq ke saath bheja gaya hai, yani aisi shariat aur deen ke saath jo bilkul sachcha aur adl par mabni hai. Aap ﷺ ka pehla kaam basharat dena hai, yani un logon ko jannat aur Allah ki raza ki khushkhabri dena jo iman laye aur naik amal kiye.
Dusra kaam nazarat dena hai, yani un logon ko Allah ke azab aur jahannum se darana jo kufr aur shirk par qaim rahe aur Allah ke ahkamat ki nafarmani ki. Iske baad Allah Ta'ala farmata hai ke aap ﷺ se jahannum walon ke baare mein sawal nahi kiya jayega. Iska matlab yeh hai ke aap ﷺ ki zimmedari sirf paigham pahunchana hai, logon ko zabardasti hidayat dena nahi. Har shakhs apne aamal ka khud zimmedar hai. Aap ﷺ ne apna farz ada kar diya, ab jo log jahannum mein jayenge, woh apne aamal ki wajah se jayenge, aur aap ﷺ unke liye jawabdeh nahi honge.
Surah 2 : 120
وَ لَنْ تَرْضٰى عَنْكَ الْیَهُوْدُ وَ لَا النَّصٰرٰى حَتّٰى تَتَّبِعَ مِلَّتَهُمْ قُلْ اِنَّ هُدَى اللّٰهِ هُوَ الْهُدٰى وَ لَئِنِ اتَّبَعْتَ اَهْوَآءَهُمْ بَعْدَ الَّذِیْ جَآءَكَ مِنَ الْعِلْمِ مَا لَكَ مِنَ اللّٰهِ مِنْ وَّلِیٍّ وَّ لَا نَصِیْرٍ
Aur Yahoodi aur Nasrani aapse hargiz raazi nahi honge jab tak aap unke mazhab ki pairwi na karein. Keh dijiye: "Beshak Allah ki hidayat hi asal hidayat hai." Aur agar aap unki khwahishat ki pairwi karein us ilm ke baad jo aapke paas aa chuka hai, to Allah ke saamne aapka koi wali aur madadgar nahi hoga.
Is Ayah mein Allah Ta'ala Nabi Akram ﷺ aur unke zariye tamam ummat-e-Muslima ko ek sangeen haqeeqat se aagah farma rahe hain. Yahood aur Nasrani hargiz aapse raazi nahi honge, chahe aap kitni bhi koshish kar lein, jab tak aap unke deen ko mukammal taur par ikhtiyar na kar lein. Unki razamandi ka mayar sirf unke mazhab ki pairwi hai, aur woh Islam ko qabool nahi karenge.
Is par Allah Ta'ala ne Nabi ﷺ ko hukum diya ke aap wazeh taur par elan kar dein ke "Beshak Allah ki hidayat hi asal hidayat hai." Iska matlab hai ke Islam hi sacha deen hai, aur iske ilawa har deen batil hai. Iske baad ek sakht tanbeeh ki gayi hai ke agar aap ﷺ, ya ummat mein se koi bhi, us ilm-e-haq ke baad jo Allah ki taraf se aa chuka hai, Yahood-o-Nasara ki khwahishat aur batil aqeedon ki pairwi karega, to Allah ke saamne uska koi wali (dost) aur koi naseer (madadgar) nahi hoga. Yeh Ayah musalmanon ko apne deen par istiqamat ikhtiyar karne aur ghair-Muslimon ki khwahishat ke peeche na lagne ki talqeen karti hai.
Surah 2 : 121
اَلَّذِیْنَ اٰتَیْنٰهُمُ الْكِتٰبَ یَتْلُوْنَهٗ حَقَّ تِلَاوَتِهٖ اُولٰٓئِكَ یُؤْمِنُوْنَ بِهٖ وَ مَنْ یَّكْفُرْ بِهٖ فَاُولٰٓئِكَ هُمُ الْخٰسِرُوْنَ
Jin logon ko humne kitaab di hai, woh uski tilawat karte hain jaisa ke uski tilawat ka haq hai. Yahi log us par iman late hain, aur jo iska inkar karte hain, to wahi log nuqsan uthane wale hain.
Is ayat mein Allah Ta'ala un logon ki tareef farma rahe hain jinhe usne kitaab (Taurat, Injeel, aur Quran) ata ki aur woh uski haqeeqi tilawat karte hain. Haqeeqi tilawat ka matlab sirf lafzi qira'at nahi, balkay uske ma'ani ko samajhna, us par ghaur karna, uske ahkamat par amal karna, aur uske halal ko halal aur haram ko haram janna hai. Jo log kitaab ki is tarah tilawat karte hain, wahi us par sahih ma'anon mein iman late hain.
Iske bar-aks, jo log Allah ki kitaab ka inkar karte hain, ya uske ahkamat se ro gardani karte hain, woh duniya aur akhirat mein nuqsan uthane wale hain. Yeh ayat Bani Israel aur Ummat-e-Muhammadi dono ke liye ek sabaq hai ke Allah ki kitaab ko sirf zaban se padhna kafi nahi, balkay uske taqazon ko poora karna zaroori hai.
Surah 2 : 122
یٰبَنِیْۤ اِسْرَآءِیْلَ اذْكُرُوْا نِعْمَتِیَ الَّتِیْۤ اَنْعَمْتُ عَلَیْكُمْ وَ اَنِّیْ فَضَّلْتُكُمْ عَلَى الْعٰلَمِیْنَ
Aye Bani Israel! Meri us nemat ko yaad karo jo maine tum par ki aur yeh ke maine tumhe tamam jahan walon par fazilat di.
Allah Ta'ala ek baar phir Bani Israel ko mukhatib kar rahe hain aur unhe apni un be-shumar ne'maton ki yaad dila rahe hain jo un par nazil ki gayeen. In ne'maton mein fir'aun se nijaat, Mann-o-Salwa ka nazool, Taurat ka milna, aur unhe nabuwwat aur kitabon ke zariye zamane walon par fazilat dena shamil hai.
Is yaad dahani ka maqsad unhe shukr guzari ki taraf raghib karna aur unhe unke buzurgon ke imaan aur itaat ki yaad dilana hai. Taake woh apni mojooda ghaltiyon aur nafarmaniyon se baaz aa kar Allah ke ahkamat ki taraf rujoo karein. Yeh fazilat unke imaan aur itaat se wabasta thi, na ke sirf nasli hone se.
Surah 2 : 123
وَ اتَّقُوْا یَوْمًا لَّا تَجْزِیْ نَفْسٌ عَنْ نَّفْسٍ شَیْئًا وَّ لَا یُقْبَلُ مِنْهَا عَدْلٌ وَّ لَا تَنْفَعُهَا شَفَاعَةٌ وَّ لَا هُمْ یُنْصَرُوْنَ
Aur us din se daro jab koi jaan kisi doosri jaan ke kaam na aa sakegi, na us se koi badla qubool kiya jayega, na usay koi shafa'at faida degi aur na unki madad ki jayegi.
Is ayat mein Allah Ta'ala logon ko Qayamat ke din ki sakhti se darne ki takeed farma rahe hain. Yeh woh din hoga jab har shakhs apne aamal ka khud zimmedar hoga. Koi bhi jaan kisi doosri jaan ki taraf se na to badla de sakegi (yani fidya ya muawza), na uski taraf se koi shafa'at qubool ki jayegi (jab tak Allah ki ijazat na ho aur shafa'at karne wala aur jiski shafa'at ki ja rahi ho, dono iske ahl na hon), aur na hi unki koi madad ki jayegi.
Is ayat ka maqsad yeh wazeh karna hai ke duniya mein jo log apne rishton, sifarishon, ya maal-o-daulat par bharosa karte hain, Qayamat ke din yeh sab be-kaar ho jayega. Sirf iman aur saleh aamal hi kaam aayenge. Isliye har insaan ko chahiye ke woh apne aamal ki islah kare aur Allah ke ahkamat ki pairwi kare.
Surah 2 : 124
وَ اِذِ ابْتَلٰۤى اِبْرٰهٖمَ رَبُّهٗ بِكَلِمٰتٍ فَاَتَمَّهُنَّ قَالَ اِنِّیْ جَاعِلُكَ لِلنَّاسِ اِمَامًا قَالَ وَ مِنْ ذُرِّیَّتِیْ قَالَ لَا یَنَالُ عَهْدِی الظّٰلِمِیْنَ
Aur jab Ibrahim (alaihis salam) ko unke Rabb ne chand baton mein aazmaya to unhone unko poora kar dikhaya. Allah ne farmaya: "Main tumhe logon ka Imam banane wala hoon." Ibrahim ne arz kiya: "Aur meri aulad mein se bhi?" Allah ne farmaya: "Mera ahad zalimon tak nahi pahunchega."
Is ayat mein Allah Ta'ala apne Khalil, Hazrat Ibrahim (alaihis salam) ka zikr farma rahe hain, jinhe unke Rabb ne mukhtalif azmaishon mein dala. In azmaishon mein apne walid aur qaum se be-zari, aag mein dala jana, apni biwi aur bachche ko be-aab-o-gyah wadi mein chhodna, aur apne bete Ismail (alaihis salam) ki qurbani ka hukm shamil hain. Ibrahim (AS) ne in sab azmaishon ko kamal sabr aur itaat ke sath poora kiya.
Is itaat aur sabr ke badle Allah ne unhe insaniyat ka Imam (peshwa aur rehnuma) banaya. Jab Ibrahim (AS) ne apni aulad ke liye bhi is imamat ki dua ki, to Allah ne wazeh farmaya ke mera ahad (imamat aur rehnumai) zalimon tak nahi pahunchega. Isse yeh wazeh hota hai ke Allah ki rehnumai aur deeni sarbarahi sirf adl aur taqwa walon ke liye hai, na ke zalimon aur nafarmanon ke liye, chahe woh kisi bhi nasl se hon.
Surah 2 : 125
وَ اِذْ جَعَلْنَا الْبَیْتَ مَثَابَةً لِّلنَّاسِ وَ اَمْنًا وَ اتَّخِذُوْا مِنْ مَّقَامِ اِبْرٰهٖمَ مُصَلًّى وَ عَهِدْنَاۤ اِلٰۤى اِبْرٰهٖمَ وَ اِسْمٰعِیْلَ اَنْ طَهِّرَا بَیْتِیَ لِلطَّآئِفِیْنَ وَ الْعٰكِفِیْنَ وَ الرُّكَّعِ السُّجُوْدِ
Aur jab humne Baitullah ko logon ke liye sawab aur aman ki jagah banaya. Aur (hukm diya) ke Ibrahim ke khade hone ki jagah ko namaz ki jagah bana lo. Aur humne Ibrahim aur Ismail ko takeed ki ke mere ghar ko tawaaf karne walon, aitikaaf karne walon aur ruku sajda karne walon ke liye paak rakho.
Is ayat mein Allah Ta'ala Kaaba ki azmat aur uske maqsad ko bayan farma rahe hain. Allah ne Baitullah ko logon ke liye "masabah" (bar bar laut kar aane ki jagah aur sawab ka markaz) aur "amn" (aman aur salamati ki jagah) banaya. Yeh woh muqaddas jagah hai jahan log har saal hajj aur umrah ke liye jama hote hain aur roohani sukoon pate hain.
Phir Allah ne hukm diya ke Maqam-e-Ibrahim ko namaz ki jagah bana lo, jahan Hazrat Ibrahim (AS) ne Kaaba ki tameer ke waqt khade ho kar kaam kiya tha. Mazeed, Allah ne Ibrahim (AS) aur Ismail (AS) ko takeed ki ke mere ghar ko tawaaf karne walon, aitikaaf karne walon, aur ruku-o-sujood karne walon ke liye paak rakho. Isse Kaaba ki paakizgi aur uske ibadati maqsad ki ahmiyat wazeh hoti hai, jahan sirf Allah ki ibadat ki jaye aur har qism ki shirk aur gandagi se use paak rakha jaye.
Surah 2 : 126
وَ اِذْ قَالَ اِبْرٰهٖمُ رَبِّ اجْعَلْ هٰذَا بَلَدًا اٰمِنًا وَّ ارْزُقْ اَهْلَهٗ مِنَ الثَّمَرٰتِ مَنْ اٰمَنَ مِنْهُمْ بِاللّٰهِ وَ الْیَوْمِ الْاٰخِرِؕ قَالَ وَ مَنْ كَفَرَ فَاُمَتِّعُهٗ قَلِیْلًا ثُمَّ اَضْطَرُّهٗۤ اِلٰى عَذَابِ النَّارِؕ وَ بِئْسَ الْمَصِیْرُ
Aur jab Ibrahim (Alaihissalam) ne kaha: "Aye mere Rab! Is shehr (Makkah) ko aman wala bana de, aur iske rehne walon ko phalon se rozi de, un mein se jo Allah aur Qayamat ke din par iman laye." Allah ne farmaya: "Aur jo kufr karega, usko bhi thoda faida dunga, phir usko aag ke azab ki taraf majboor karunga, aur woh bura thikana hai."
Is ayat mein Hazrat Ibrahim (Alaihissalam) ki dua ka zikr hai jab unhone Allah Ta'ala se Makkah ko aman ka shehr banane aur uske ahl-e-iman ko rizq-e-halal ata karne ki iltija ki. Allah Ta'ala ne unki dua qabool farmayi, lekin wazahat ki ke duniya mein rizq aur faida to kafiron ko bhi milega. Yeh is baat ki daleel hai ke duniya ki ne'matein iman ya kufr par munhasir nahi, balki Allah ki mashiyat par hain. Taham, akhirat ka sawab aur azab sirf iman aur aamal-e-saleha par mabni hai. Allah ne farmaya ke kafiron ko thoda faida de kar akhirat mein unhein jahannum ke azab ki taraf dhakela jayega, jo ke nihayat bura thikana hai. Isse maloom hota hai ke duniya ki chand roza zindagi aur uski asayishein dhoka hain, aur asal kamyabi akhirat mein hai.
Surah 2 : 127
وَ اِذْ یَرْفَعُ اِبْرٰهٖمُ الْقَوَاعِدَ مِنَ الْبَیْتِ وَ اِسْمٰعِیْلُؕ رَبَّنَا تَقَبَّلْ مِنَّاؕ اِنَّكَ اَنْتَ السَّمِیْعُ الْعَلِیْمُ
Aur jab Ibrahim (Alaihissalam) aur Ismail (Alaihissalam) Baitullah ki bunyadein utha rahe the (to dua ki): "Aye hamare Rab! Hum se (yeh khidmat) qabool farma. Beshak tu hi sab kuch sunne wala, sab kuch janne wala hai."
Yeh ayat Baitullah ki tameer ke muqaddas waqiye ko bayan karti hai, jab Hazrat Ibrahim (Alaihissalam) aur unke farzand Hazrat Ismail (Alaihissalam) ne mil kar Allah ke ghar Kaaba ki bunyadein buland ki. Is azeem khidmat ko anjam dete hue bhi, unhone Allah Ta'ala se aajizi aur inkisari ke sath dua ki ke "Aye hamare Rab! Hum se (yeh khidmat) qabool farma." Is mein ummat ke liye ek azeem sabaq hai ke koi bhi neki ka kaam, chahe woh kitna hi bada kyun na ho, uski qabooliyat ke liye Allah se dua karni chahiye aur apne amal par fakhr ya ghamand nahi karna chahiye. Allah Ta'ala ki sifat 'As-Samee' (sab kuch sunne wala) aur 'Al-Aleem' (sab kuch janne wala) ka zikr unki dua ki qabooliyat par yaqeen dilata hai, kyunki woh bandon ki niyaton aur unke aamal se khoob waqif hai.
Surah 2 : 128
رَبَّنَا وَ اجْعَلْنَا مُسْلِمَیْنِ لَكَ وَ مِنْ ذُرِّیَّتِنَاۤ اُمَّةً مُّسْلِمَةً لَّكَ وَ اَرِنَا مَنَاسِكَنَا وَ تُبْ عَلَیْنَاۚ اِنَّكَ اَنْتَ التَّوَّابُ الرَّحِیْمُ
Aye hamare Rab! Hamein apna farmabardar bana de, aur hamari nasal se bhi ek aisi ummat paida kar jo teri farmabardar ho, aur hamein hamare ibadat ke tareeqe (manasik) bata de, aur hamari tauba qabool farma. Beshak tu hi tauba qabool karne wala, nihayat meherban hai.
Kaaba ki tameer ke baad, Hazrat Ibrahim (Alaihissalam) aur Ismail (Alaihissalam) ne Allah se dua ki ke unhein aur unki nasal ko mukammal taur par Allah ka farmabardar (Muslim) bana de. Yeh dua is baat ki daleel hai ke Allah ki itaat aur uski wahdaniyat ka iqrar har Nabi ki bunyadi taleem thi. Unhone yeh bhi dua ki ke unhein hajj ke tareeqe (manasik) sikhaye jayein, jo is baat ki taraf ishara hai ke ibadat ke tareeqe Allah ki taraf se muqarrar hote hain aur unhein seekhna zaroori hai. Akhir mein, unhone tauba ki qabooliyat ki dua ki, jo is baat ko wazeh karti hai ke Allah Ta'ala apni rehmat se bandon ki tauba qabool karta hai, chahe woh kitne hi bade maqam par kyun na hon. Allah ki sifat 'At-Tawwab' (tauba qabool karne wala) aur 'Ar-Raheem' (nihayat meherban) is dua ki qabooliyat ka yaqeen dilati hai.
Surah 2 : 129
رَبَّنَا وَ ابْعَثْ فِیْهِمْ رَسُوْلًا مِّنْهُمْ یَتْلُوْا عَلَیْهِمْ اٰیٰتِكَ وَ یُعَلِّمُهُمُ الْكِتٰبَ وَ الْحِكْمَةَ وَ یُزَكِّیْهِمْؕ اِنَّكَ اَنْتَ الْعَزِیْزُ الْحَكِیْمُ
Aye hamare Rab! Un mein unhi mein se ek Rasool bhej jo un par teri ayatein padhe, aur unhein Kitab aur Hikmat sikhaye, aur unhein paak kare. Beshak tu hi ghalib, hikmat wala hai.
Yeh ayat Hazrat Ibrahim (Alaihissalam) aur Ismail (Alaihissalam) ki us dua ka zikr karti hai jo unhone Kaaba ki tameer ke waqt ki thi. Unhone apni nasal mein ek aise Rasool ki ba'asat ki iltija ki jo logon ko Allah ki ayatein sunaye, unhein Kitab (Quran) aur Hikmat (Sunnat) ki taleem de, aur unke nafs ka tazkiya kare. Yeh dua darasal Nabi Akram Muhammad (S.A.W.) ki ba'asat ki peshgoi thi, kyunki aap (S.A.W.) hi bani Ismail mein se the aur aapne hi in tamam faraiz ko anjam diya. Is ayat mein Rasool ke teen bunyadi faraiz bayan kiye gaye hain: tilawat-e-ayat, taleem-e-kitab-o-hikmat, aur tazkiya-e-nafs. Allah Ta'ala ki sifat 'Al-Azeez' (ghalib) aur 'Al-Hakeem' (hikmat wala) is baat ki daleel hai ke woh har kaam hikmat aur qudrat ke sath karta hai, aur uski har tadbeer mein behtareen maslehat posheeda hoti hai.
Surah 2 : 130
وَ مَنْ یَّرْغَبُ عَنْ مِّلَّةِ اِبْرٰهٖمَ اِلَّا مَنْ سَفِهَ نَفْسَهٗؕ وَ لَقَدِ اصْطَفَیْنٰهُ فِی الدُّنْیَاۚ وَ اِنَّهٗ فِی الْاٰخِرَةِ لَمِنَ الصّٰلِحِیْنَ
Aur kaun hai jo Ibrahim (Alaihissalam) ke deen se munh modega, siwaye uske jisne khud ko bewaqoof bana liya ho? Aur beshak humne unhein duniya mein chun liya tha, aur beshak woh akhirat mein bhi saleheen mein se honge.
Yeh ayat is baat par zor deti hai ke Hazrat Ibrahim (Alaihissalam) ka deen, jo tauheed aur Allah ki mukammal itaat par mabni tha, wohi haqeeqat mein sahih deen hai. Jo shakhs is deen se munh modta hai, woh darasal apni hi zaat par zulm karta hai aur apni aqal ko bewaqoofana harkat mein istemal karta hai. Allah Ta'ala ne Ibrahim (Alaihissalam) ko duniya mein chun liya tha aur unhein apni risalat aur dosti se nawaza tha. Iske alawa, akhirat mein bhi woh saleheen aur naik logon mein shamil honge. Is ayat se yeh wazeh hota hai ke Islam, jo Muhammad (S.A.W.) par nazil hua, woh darasal millat-e-Ibrahim (Alaihissalam) ki hi takmeel hai. Isliye, is deen se inhiraf karna sirf gumrahi hi nahi, balki apni zaat ke sath be-insaafi bhi hai, kyunki yeh deen fitrat ke mutabiq hai aur insaniyat ki kamyabi ka zamin hai.
Surah 2 : 131
اِذْ قَالَ لَهٗ رَبُّهٗۤ اَسْلِمْۙ قَالَ اَسْلَمْتُ لِرَبِّ الْعٰلَمِیْنَ
Jab uske Rab ne usse farmaya: "Islam le aa," usne arz kiya: "Maine Rab-ul-Alameen ke liye Islam qabool kiya."
Is Ayah mein Hazrat Ibrahim (AS) ki Allah Ta'ala ke hukm par fori itaat aur farmabardari ka zikr hai. Jab Allah ne unhe Islam (mukammal itaat aur khud ko Allah ke supurd karna) ikhtiyar karne ka hukm diya, to unhone bila jhijhak jawab diya ke woh Rab-ul-Alameen ke liye Islam le aaye hain. Yeh unki Allah par kamil tawakkul, muhabbat aur be-misal imaan ki nishani thi. Islam ka bunyadi matlab hi Allah ke samne apne aap ko jhuka dena, uske ahkamat ko tasleem karna aur uski marzi ke mutabiq zindagi guzarna hai. Hazrat Ibrahim (AS) ne is misaal ko qaim kiya ke ek Momin ko apne Rab ke har hukm par foran labbaik kehna chahiye, duniya ki har cheez se bezaar hokar sirf Allah ki raza ko tarjeeh deni chahiye.
Surah 2 : 132
وَ وَصّٰى بِهَاۤ اِبْرٰهٖمُ بَنِیْهِ وَ یَعْقُوْبُؕ یٰبَنِیَّ اِنَّ اللّٰهَ اصْطَفٰى لَكُمُ الدِّیْنَ فَلَا تَمُوْتُنَّ اِلَّا وَ اَنْتُمْ مُّسْلِمُوْنَؕ
Aur Ibrahim ne apne beton ko aur Yaqoob ne bhi isi baat ki wasiyat ki: "Aye mere beton! Beshak Allah ne tumhare liye is Deen ko pasand farmaya hai, so tum hargiz na marna magar is haal mein ke tum Muslim ho."
Is Ayah mein Hazrat Ibrahim (AS) aur Hazrat Yaqoob (AS) ki apni aulaad ko ki gayi wasiyat ka zikr hai. Dono paighambaron ne apni aulad ko is baat ki takeed ki ke woh hamesha Islam par qaim rahen aur isi haal mein duniya se rukhsat hon. Isse maloom hota hai ke Deen-e-Islam Allah ka pasandeeda Deen hai aur is par qaim rehna duniya aur akhirat ki kamyabi ki zamanat hai. Yeh wasiyat is baat ki daleel hai ke Anbiya-e-Kiram apni ummat aur aulaad ki sabse badi khair khwahi yahi samajhte the ke woh Allah ke Deen par mustaqil rahen. Maut se pehle Islam par qaim rehne ki takeed is liye ki gayi taake log hamesha Allah ki itaat mein zindagi guzaren aur unka khatma imaan par ho, kyunki insaan jis haal mein marta hai usi haal mein uthaya jayega.
Surah 2 : 133
اَمْ كُنْتُمْ شُهَدَآءَ اِذْ حَضَرَ یَعْقُوْبَ الْمَوْتُۙ اِذْ قَالَ لِبَنِیْهِ مَا تَعْبُدُوْنَ مِنْۢ بَعْدِیْؕ قَالُوْا نَعْبُدُ اِلٰهَكَ وَ اِلٰهَ اٰبَآئِكَ اِبْرٰهٖمَ وَ اِسْمٰعِیْلَ وَ اِسْحٰقَ اِلٰهًا وَّاحِدًاۖۚ وَّ نَحْنُ لَهٗ مُسْلِمُوْنَ
Kya tum us waqt maujood the jab Yaqoob par maut haazir hui? Jab usne apne beton se poocha: "Tum mere baad kiski ibadat karoge?" Unhone kaha: "Hum aapke Ilah ki aur aapke baap-dada Ibrahim, Ismail aur Ishaq ke Ilah ki ibadat karenge, jo ek hi Ilah hai, aur hum usi ke farmabardar hain."
Yeh Ayah Yahoodiyon ke is da'we ki tardeed karti hai ke woh Hazrat Yaqoob (AS) ke Deen par hain. Allah Ta'ala unse poochta hai ke kya woh us waqt maujood the jab Hazrat Yaqoob (AS) ne apni maut ke waqt apni aulaad se unke aqeede ke bare mein poocha tha? Hazrat Yaqoob (AS) ne apni aulaad se daryaft kiya ke unke baad woh kiski ibadat karenge. Aulaad ne jawab diya ke woh ek hi Ilah ki ibadat karenge, jo unke aur unke baap-dada Ibrahim, Ismail aur Ishaq (AS) ka Ilah hai, aur woh usi ke farmabardar (Muslim) hain. Isse sabit hota hai ke Anbiya-e-Kiram ka Deen hamesha tauheed par mabni raha hai aur unki aulaad ne bhi isi aqeede ko apnaya. Yeh is baat ki daleel hai ke Islam hi asal Deen hai.
Surah 2 : 134
تِلْكَ اُمَّةٌ قَدْ خَلَتْۚ لَهَا مَا كَسَبَتْ وَ لَكُمْ مَّا كَسَبْتُمْۚ وَ لَا تُسْئَلُوْنَ عَمَّا كَانُوْا یَعْمَلُوْنَ
Woh ek ummat thi jo guzar chuki. Unke liye woh hai jo unhone kamaya, aur tumhare liye woh hai jo tumne kamaya. Aur tumse unke a'maal ke bare mein nahin poocha jayega.
Is Ayah mein Allah Ta'ala ne wazeh farmaya hai ke har ummat apne a'maal ki khud zimmedar hai. Guzri hui ummaton, jaise Hazrat Ibrahim (AS) aur Hazrat Yaqoob (AS) ki aulaad, ne jo kuch kamaya uska badla unhe milega. Isi tarah, maujooda ummat ko bhi apne a'maal ka hisab dena hoga. Kisi ko doosron ke a'maal ka sawab ya azaab nahin milega. Yeh Ayah Yahoodiyon aur Nasraniyon ke is ghalat aqeede ki tardeed karti hai ke woh sirf apne buzurgon ki nisbat ki wajah se jannat mein chale jayenge. Islam ka usool hai ke har shakhs apne a'maal ka khud jawabdeh hai. Isliye, har fard ko chahiye ke woh apne a'maal par tawajjuh de aur Allah ki raza hasil karne ki koshish kare.
Surah 2 : 135
وَ قَالُوْا كُوْنُوْا هُوْدًا اَوْ نَصٰرٰى تَهْتَدُوْاؕ قُلْ بَلْ مِلَّةَ اِبْرٰهٖمَ حَنِیْفًاؕ وَ مَا كَانَ مِنَ الْمُشْرِكِیْنَ
Aur unhone kaha: "Yahoodi ya Nasrani ban jao, hidayat pa jaoge." Aap (ﷺ) farma dijiye: "Balki hum to Ibrahim ke Deen par hain, jo har baat se kat kar sirf Allah ki taraf mutawajjah the, aur woh mushrikon mein se nahin the."
Yahoodi aur Nasrani dono Musalmanon ko apne apne mazhab ki taraf bulate the aur da'wa karte the ke sirf unke raste par chal kar hi hidayat mil sakti hai. Is Ayah mein Allah Ta'ala ne Nabi Akram (ﷺ) ko hukm diya ke woh unke da'we ko rad kar den aur farmayen ke asal hidayat Hazrat Ibrahim (AS) ke Deen-e-Hanif mein hai. Deen-e-Hanif ka matlab hai har batil se kinara kash hokar sirf ek Allah ki taraf ruju karna aur uski ibadat karna. Hazrat Ibrahim (AS) mushrikon mein se nahin the, balki woh tauheed ke sabse bade alamardar the. Is Ayah se wazeh hota hai ke Islam wohi Deen hai jis par tamam Anbiya-e-Kiram the, aur woh shirk se pak tha. Hidayat sirf Allah ki wahdaniyat aur uski itaat mein hai.
Surah 2 : 136
قُوْلُوْۤا اٰمَنَّا بِاللّٰهِ وَ مَاۤ اُنْزِلَ اِلَیْنَا وَ مَاۤ اُنْزِلَ اِلٰۤى اِبْرٰهٖمَ وَ اِسْمٰعِیْلَ وَ اِسْحٰقَ وَ یَعْقُوْبَ وَ الْاَسْبَاطِ وَ مَاۤ اُوْتِیَ مُوْسٰى وَ عِیْسٰى وَ مَاۤ اُوْتِیَ النَّبِیُّوْنَ مِنْ رَّبِّهِمْ لَا نُفَرِّقُ بَیْنَ اَحَدٍ مِّنْهُمْ وَ نَحْنُ لَهٗ مُسْلِمُوْنَ
Kaho, "Hum Allah par iman laaye, aur us par jo hum par nazil kiya gaya, aur us par jo Ibrahim, Ismail, Ishaq, Yaqub aur Asbat (aulad-e-Yaqub) par nazil kiya gaya, aur jo Moosa aur Isa ko diya gaya, aur jo tamam nabiyon ko unke Rab ki taraf se diya gaya. Hum un mein se kisi ke darmiyan farq nahi karte, aur hum usi ke farmabardar hain."
Is ayat mein Musalmanon ko hukm diya ja raha hai ke woh Allah par, Quran par, aur tamam pichli kitabon aur nabiyon par iman layein. Yeh hukm Yahud aur Nasara ke aqeedon ke bar-aks hai jo sirf apne nabiyon aur kitabon par iman rakhte the. Ismein Ibrahim (AS), Ismail (AS), Ishaq (AS), Yaqub (AS), aur unki aulad (Asbat) par nazil shuda sahifon aur Moosa (AS) ko Taurat, Isa (AS) ko Injil, aur deegar nabiyon ko di gayi hidayat par iman lana shamil hai. Islam ka bunyadi usool hai ke tamam nabiyon ko Allah ki taraf se bheja gaya aur un mein koi tafreeq nahi ki ja sakti. Yeh ayat tawheed aur risalat ke usoolon ko wazeh karti hai. Musalman woh hain jo Allah ke samne mukammal taur par jhuk jate hain aur uske tamam ahkamat ko tasleem karte hain.
Surah 2 : 137
فَاِنْ اٰمَنُوْا بِمِثْلِ مَاۤ اٰمَنْتُمْ بِهٖ فَقَدِ اهْتَدَوْا وَ اِنْ تَوَلَّوْا فَاِنَّمَا هُمْ فِیْ شِقَاقٍ فَسَیَكْفِیْكَهُمُ اللّٰهُ وَ هُوَ السَّمِیْعُ الْعَلِیْمُ
Phir agar woh bhi usi tarah iman layein jis tarah tum iman laaye ho, to yaqeenan woh hidayat pa gaye. Aur agar woh munh morein, to woh sirf mukhalifat mein hain. Pas Allah hi tumhare liye unke muqable mein kafi hai, aur woh sab kuch sunne wala, sab kuch janne wala hai.
Is ayat mein bataya gaya hai ke hidayat ka sahih rasta wohi hai jo Musalmanon ne ikhtiyar kiya hai, yani Allah par, uski kitabon par aur uske tamam nabiyon par baghair kisi tafreeq ke iman lana. Agar Ahl-e-Kitab bhi isi tarah iman le aayen, to woh hidayat yafta ho jayenge. Lekin agar woh is haqeeqat se munh modte hain aur apne purane aqeedon par qaim rehte hain, to woh haqeeqat mein Allah aur uske Rasool ki mukhalifat mein hain. Allah Ta'ala ne Musalmanon ko tasalli di hai ke un mukhalifeen ke muqable mein Allah hi unke liye kafi hai. Allah sab kuch sunne wala aur sab kuch janne wala hai, woh apne bandon ki madad karega aur unke dushmano ke shar se unhe bachayega. Ismein Musalmanon ke liye sabr aur tawakkul ka paigham hai.
Surah 2 : 138
صِبْغَةَ اللّٰهِ وَ مَنْ اَحْسَنُ مِنَ اللّٰهِ صِبْغَةً وَّ نَحْنُ لَهٗ عٰبِدُوْنَ
Allah ka rang ikhtiyar karo, aur Allah se behtar rang kis ka ho sakta hai? Aur hum usi ki ibadat karne wale hain.
Is ayat mein "Sibghatullah" (Allah ka rang) se murad Islam ka rang hai. Jis tarah Isaai apne bachchon ko baptisma dete waqt rangte hain, Quran ne iske muqable mein Islam ko Allah ka rang qarar diya hai. Yeh rang tawheed, ikhlas, aur Allah ke ahkamat ki pairwi se hasil hota hai. Is rang mein rangne ka matlab hai ke insan apni zindagi ko Allah ki marzi ke mutabiq dhal le, uske ehkamat par amal kare aur uski ibadat mein mukhlis ho jaye. Allah ke rang se behtar koi rang nahi ho sakta, kyunki yeh rang roohani pakeezgi, hidayat aur kamyabi ki zamanat deta hai. Musalman hone ka matlab hi yeh hai ke hum sirf Allah ke banday hain aur usi ki ibadat karte hain. Is rang ko apnane se insan duniya aur akhirat mein kamyab hota hai.
Surah 2 : 139
قُلْ اَتُحَآجُّوْنَنَا فِی اللّٰهِ وَ هُوَ رَبُّنَا وَ رَبُّكُمْ وَ لَنَاۤ اَعْمَالُنَا وَ لَكُمْ اَعْمَالُكُمْ وَ نَحْنُ لَهٗ مُخْلِصُوْنَ
Kaho, "Kya tum hum se Allah ke bare mein jhagadte ho, halanke woh hamara Rab bhi hai aur tumhara Rab bhi? Hamare liye hamare aamal hain aur tumhare liye tumhare aamal, aur hum usi ke liye mukhlis hain."
Yeh ayat Ahl-e-Kitab ke sath munazre ke adab sikhati hai. Unse kaha ja raha hai ke Allah Ta'ala sirf Musalmanon ka Rab nahi, balkeh woh sab ka Rab hai. Isliye uski zaat ke bare mein jhagadna bemani hai. Har shakhs apne aamal ka khud zimmedar hai. Musalman apne aamal Allah ke liye ikhlas ke sath karte hain, aur Ahl-e-Kitab apne aamal ke zimmedar hain. Ismein is baat ki taraf ishara hai ke deen ka bunyadi maqsad Allah ki wahdaniyat ko tasleem karna aur uski itaat karna hai. Har ummat ko uske aamal ka badla milega. Is ayat mein ikhlas ki ahmiyat par zor diya gaya hai, ke Allah ki ibadat sirf usi ke liye ki jaye, kisi aur ke liye nahi. Yeh ikhlas hi hai jo aamal ko qabil-e-qubool banata hai aur Allah ki raza ka sabab banta hai.
Surah 2 : 140
اَمْ تَقُوْلُوْنَ اِنَّ اِبْرٰهٖمَ وَ اِسْمٰعِیْلَ وَ اِسْحٰقَ وَ یَعْقُوْبَ وَ الْاَسْبَاطَ كَانُوْا هُوْدًا اَوْ نَصٰرٰى قُلْ ءَاَنْتُمْ اَعْلَمُ اَمِ اللّٰهُ وَ مَنْ اَظْلَمُ مِمَّنْ كَتَمَ شَهَادَةً عِنْدَهٗ مِنَ اللّٰهِ وَ مَا اللّٰهُ بِغَافِلٍ عَمَّا تَعْمَلُوْنَ
Kya tum kehte ho ke Ibrahim, Ismail, Ishaq, Yaqub aur Asbat Yahoodi ya Nasrani the? Kaho, "Kya tum zyada jante ho ya Allah?" Aur us se bada zalim kaun hoga jis ne Allah ki taraf se apne paas maujood gawahi ko chhupaya? Aur Allah tumhare aamal se ghafil nahi hai.
Is ayat mein Ahl-e-Kitab ke is dawe ko radd kiya gaya hai ke Ibrahim (AS) aur unki aulad Yahoodi ya Nasrani the. Jabke Yahoodiyat aur Isaiyat ka wajood in nabiyon ke bahut baad mein hua. Allah Ta'ala ne Rasoolullah (SAW) ko hukm diya ke woh unse poochhen ke kya woh Allah se zyada jante hain? Haqeeqat mein, Allah hi sab se zyada janta hai aur usne Quran mein wazeh kar diya hai ke Ibrahim (AS) aur unki aulad musalman the, yani Allah ke farmabardar the. Is ayat mein un logon ki sakht mazammat ki gayi hai jo Allah ki taraf se di gayi gawahi ko chhupate hain, maslan Taurat aur Injil mein Nabi Akram (SAW) ki basharaton ko. Allah Ta'ala unke tamam aamal se ba-khabar hai aur unhe unke kiye ki saza dega. Yeh ayat haqeeqat ko chhupane walon ke liye ek sakht tanbeeh hai.
Surah 2 : 141
تِلْكَ اُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ وَ لَكُمْ مَّا كَسَبْتُمْ وَ لَا تُسْئَلُوْنَ عَمَّا كَانُوْا یَعْمَلُوْنَ
Woh ek ummat thi jo guzar chuki. Unke liye woh hai jo unhone kamaya aur tumhare liye woh hai jo tumne kamaya. Aur tumse unke aamaal ke baare mein nahi poocha jayega.
Allah Ta'ala is ayat mein guzishta ummaton ke baare mein wazahat farma rahe hain. Iska matlab yeh hai ke musalmanon ko yahud-o-nasara ke aamaal ya unki tareekh par behas karne ki bajaye apne aamaal par tawajjuh deni chahiye. Har ummat apne aamaal ki khud zimmedar hai. Quran-e-Kareem mein kayi maqamaat par is baat ki takeed ki gayi hai ke har shakhs apne kiye ka badla payega.
Aur koi bojh uthane wala kisi doosre ka bojh nahi uthayega. (Surah Fatir: 18)
Is ayat ka maqsad musalmanon ko yeh samjhana hai ke woh apni zimmedariyon par tawajjuh dein aur guzishta logon ke kirdar par behas mein waqt zaya na karein. Islam mein fard ki zimmedari aur jaza-o-saza ka usool buhat wazeh hai.
Surah 2 : 142
سَیَقُوْلُ السُّفَهَآءُ مِنَ النَّاسِ مَا وَلّٰىهُمْ عَنْ قِبْلَتِهِمُ الَّتِیْ كَانُوْا عَلَیْهَا قُلْ لِّلّٰهِ الْمَشْرِقُ وَ الْمَغْرِبُ یَهْدِیْ مَنْ یَّشَآءُ اِلٰى صِرَاطٍ مُّسْتَقِیْمٍ
Anqareeb kuch bewaqoof log kahenge ke inko kis cheez ne unki us qiblah se pher diya jis par woh the? Keh do ke Mashriq aur Maghrib sab Allah hi ke hain. Woh jise chahta hai seedhi raah ki hidayat deta hai.
Is ayat mein Allah Ta'ala ne qiblah ki tabdeeli par uthne wale aiterazat ka peshgi zikr farmaya hai. Jab Musalman Bait-ul-Maqdas se Kaaba ki taraf qiblah tabdeel karenge, to yahud aur munafiqeen is par aiteraz karenge. Unhe "sufaha" (bewaqoof) kaha gaya hai, kyunke woh Allah ke hukm ki hikmat ko nahi samajhte.
Allah Ta'ala ne Nabi Akram (SAW) ko hukm diya ke woh jawab dein ke Mashriq aur Maghrib sab Allah hi ke hain. Qiblah ki tabdeeli sirf Allah ke hukm ki pairwi hai, aur asal maqsad Allah ki itaat hai. "Allah jise chahta hai seedhi raah ki hidayat deta hai." Yeh is baat ki taraf ishara hai ke hidayat sirf Allah ke ikhtiyar mein hai. Qiblah ki tabdeeli musalmanon ke imaan ka imtehan thi.
Surah 2 : 143
وَ كَذٰلِكَ جَعَلْنٰكُمْ اُمَّةً وَّسَطًا لِّتَكُوْنُوْا شُهَدَآءَ عَلَى النَّاسِ وَ یَكُوْنَ الرَّسُوْلُ عَلَیْكُمْ شَهِیْدًا وَ مَا جَعَلْنَا الْقِبْلَةَ الَّتِیْ كُنْتَ عَلَیْهَاۤ اِلَّا لِنَعْلَمَ مَنْ یَّتَّبِعُ الرَّسُوْلَ مِمَّنْ یَّنْقَلِبُ عَلٰى عَقِبَیْهِ وَ اِنْ كَانَتْ لَكَبِیْرَةً اِلَّا عَلَى الَّذِیْنَ هَدَى اللّٰهُ وَ مَا كَانَ اللّٰهُ لِیُضِیْعَ اِیْمَانَكُمْ اِنَّ اللّٰهَ بِالنَّاسِ لَرَءُوْفٌ رَّحِیْمٌ
Aur isi tarah humne tumhe ek darmiyani ummat banaya taake tum logon par gawah bano aur Rasool tum par gawah banein. Aur jis qiblah par tum the, humne usko isliye banaya tha taake hum maloom kar lein ke kaun Rasool ki pairwi karta hai aur kaun apni ediyon ke bal palat jata hai. Aur beshak yeh (qiblah ki tabdeeli) ek bari baat thi siwaye un logon ke jinhe Allah ne hidayat di. Aur Allah tumhare imaan ko zaya karne wala nahi. Beshak Allah logon par nihayat shafqat karne wala, meharban hai.
Is ayat mein Allah Ta'ala ne ummat-e-Muslimah ko "Ummat-e-Wasta" (darmiyani ummat) qarar diya hai. Iska matlab hai ke yeh ummat har shobay mein aitdal aur insaf par qaim hai, na ghulu karti hai na kotahi. Is ummat ka maqsad logon par gawah banna hai, yani qayamat ke din yeh ummat gawahi degi ke Allah ke paighamaat logon tak pahunchaye gaye. Aur Rasool (SAW) is ummat par gawah honge.
Qiblah ki tabdeeli ki hikmat bayan ki gayi hai ke yeh imaan ka imtehan tha. Is se wazeh ho gaya ke kaun sachche dil se Rasool (SAW) ki itaat karta hai aur kaun sirf zahiri taur par. "Aur beshak yeh (qiblah ki tabdeeli) ek bari baat thi siwaye un logon ke jinhe Allah ne hidayat di." Yeh is baat ki nishani hai ke Allah ki hidayat ke baghair is hukm ko qabool karna mushkil tha. Allah Ta'ala ne musalmanon ko tasalli di ke unka pehle Bait-ul-Maqdas ki taraf namaz parhna zaya nahi hoga, kyunke Allah tumhare imaan ko zaya nahi karega. Beshak Allah logon par nihayat shafqat karne wala aur meharban hai.
Surah 2 : 144
قَدْ نَرٰى تَقَلُّبَ وَجْهِكَ فِی السَّمَآءِ فَلَنُوَلِّیَنَّكَ قِبْلَةً تَرْضٰىهَا فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَ حَیْثُ مَا كُنْتُمْ فَوَلُّوْا وُجُوْهَكُمْ شَطْرَهٗ وَ اِنَّ الَّذِیْنَ اُوْتُوا الْكِتٰبَ لَیَعْلَمُوْنَ اَنَّهُ الْحَقُّ مِنْ رَّبِّهِمْ وَ مَا اللّٰهُ بِغَافِلٍ عَمَّا یَعْمَلُوْنَ
Hum aapke chehre ka bar bar aasman ki taraf uthna dekh rahe hain. Pas hum aapko us qiblah ki taraf pher denge jisse aap raazi ho jayenge. To apna chehra Masjid-ul-Haram ki taraf pher lo. Aur tum jahan kahin bhi ho, apne chehron ko usi taraf pher lo. Aur beshak jinhe kitab di gayi hai, woh achi tarah jante hain ke yeh unke Rab ki taraf se haq hai. Aur Allah unke aamaal se ghafil nahi hai.
Is ayat mein Allah Ta'ala ne Nabi Akram (SAW) ki khwahish ko pura karte hue qiblah ki tabdeeli ka wazeh hukm diya hai. Nabi Akram (SAW) ki khwahish thi ke qiblah Bait-ul-Maqdas se Kaaba ki taraf tabdeel ho, kyunke Kaaba Hazrat Ibrahim (AS) ki banai hui ibadatgah thi. Allah Ta'ala ne farmaya ke hum aapke chehre ka bar bar aasman ki taraf uthna dekh rahe hain, yani aapki dil ki khwahish se waqif hain.
Phir hukm diya gaya ke Masjid-ul-Haram ki taraf rukh karo. Yeh hukm sirf Nabi (SAW) ke liye nahi, balkay tamam musalmanon ke liye hai ke woh jahan kahin bhi hon, namaz mein apna rukh Kaaba ki taraf karein. Ahle Kitab (Yahud-o-Nasara) is haqeeqat se waqif the ke akhri Nabi (SAW) ka qiblah Kaaba hoga, jaisa ke unki kitabon mein zikr tha. Is hukm ke zariye musalmanon ko ek munfarid shanakht mili aur woh yahud-o-nasara se alag ho gaye. Allah Ta'ala logon ke aamaal se ghafil nahi hai, woh har amal ka hisab lega.
Surah 2 : 145
وَ لَئِنْ اَتَیْتَ الَّذِیْنَ اُوْتُوا الْكِتٰبَ بِكُلِّ اٰیَةٍ مَّا تَبِعُوْا قِبْلَتَكَ وَ مَاۤ اَنْتَ بِتَابِعٍ قِبْلَتَهُمْ وَ مَا بَعْضُهُمْ بِتَابِعٍ قِبْلَةَ بَعْضٍ وَ لَئِنِ اتَّبَعْتَ اَهْوَآءَهُمْ مِّنْۢ بَعْدِ مَا جَآءَكَ مِنَ الْعِلْمِ اِنَّكَ اِذًا لَّمِنَ الظّٰلِمِیْنَ
Aur agar aap Ahle Kitab ke paas har nishani le aayein, tab bhi woh aapke qiblah ki pairwi nahi karenge. Aur na aap unke qiblah ki pairwi karne wale hain. Aur na unmein se baaz doosre baaz ke qiblah ki pairwi karne wale hain. Aur agar aapne unki khwahishat ki pairwi ki is ilm ke baad jo aapke paas aa chuka hai, to beshak aap us waqt zalimon mein se honge.
Is ayat mein Allah Ta'ala ne wazeh kiya hai ke Ahle Kitab ki zid aur inkar ki wajah se woh kabhi bhi Nabi Akram (SAW) ke qiblah ko qabool nahi karenge, chahe kitni bhi daleelein pesh ki jayein. Unka inkar haqeeqat ki bunyad par nahi, balkay hasad aur apni khwahishat ki wajah se hai. Iske sath hi Nabi Akram (SAW) ko aur unke zariye musalmanon ko yeh bhi bataya gaya ke woh Ahle Kitab ke qiblah ki pairwi nahi karenge. Yeh is baat ki nishani hai ke Islam ek alag aur mukammal deen hai.
Mazeed yeh ke Ahle Kitab khud bhi apne qiblah par mutafiq nahi hain, yahud ka qiblah Bait-ul-Maqdas hai aur nasara ka mashriq. Ayat ke akhri hisse mein Nabi Akram (SAW) ko (aur unke zariye ummat ko) sakht tanbeeh ki gayi hai ke ilm-e-haq mil jane ke baad agar woh Ahle Kitab ki khwahishat ki pairwi karenge, to zalimon mein shamil honge. Yeh is baat ki takeed hai ke Allah ke hukm ki mukammal itaat ki jaye aur kisi doosre ki khwahishat ko tarjeeh na di jaye.
Surah 2 : 146
اَلَّذِیْنَ اٰتَیْنٰهُمُ الْكِتٰبَ یَعْرِفُوْنَهٗ كَمَا یَعْرِفُوْنَ اَبْنَآءَهُمْ١ؕ وَ اِنَّ فَرِیْقًا مِّنْهُمْ لَیَكْتُمُوْنَ الْحَقَّ وَ هُمْ یَعْلَمُوْنَؔ
Jin logon ko humne kitaab di hai, woh is (Nabi ﷺ) ko aise pehchante hain jaise apne beton ko pehchante hain. Aur beshak un mein se ek giroh haq ko chhupata hai jabke woh jaante hain.
Is Ayat mein Allah Ta'ala Ahl-e-Kitaab (Yahood aur Nasara) ke haal ko bayan kar rahe hain. Farmaya gaya hai ke woh Nabi Akram ﷺ ko is tarah pehchante hain jaise apne beton ko pehchante hain. Iska matlab yeh hai ke unki kitaabon, yani Taurat aur Injeel mein Huzoor ﷺ ki nishaniyan, sifat aur aamad ki khabrein itni wazeh taur par bayan ki gayi thin ke unhein aap ﷺ ki nabuwat mein koi shakk nahi tha. Unhein aap ﷺ ki pehchan mein koi ghalti nahi lag sakti thi, bilkul jaise ek baap apne bete ko hazaron logon mein bhi pehchan leta hai.
Lekin iske bawajood, un mein se ek giroh, khaas taur par unke ulama aur sardar, haq ko chhupate the. Woh jaante the ke Muhammad ﷺ Allah ke sachche Nabi hain aur unki aamad ka waada unki kitaabon mein maujood hai, lekin hasad, dunya ki mohabbat, aur apni sardaari ke khatam hone ke khauf se woh is haqeeqat ko logon se makhfi rakhte the. Yeh unki bad-niyati aur jaan boojh kar haq se inkar tha, jis par unhein sakht azaab hoga.
Surah 2 : 147
اَلْحَقُّ مِنْ رَّبِّكَ فَلَا تَكُوْنَنَّ مِنَ الْمُمْتَرِیْنَ۠ ۧ ۧ
Haq tumhare Rabb ki taraf se hai, pas tum hargiz shakk karne walon mein se na hona.
Yeh Ayat pichli Ayat ke tasalsul mein hai, jahan Ahl-e-Kitaab ke haq ko chhupane ka zikr kiya gaya. Allah Ta'ala Musalmanon ko mukhatib karte hue farmate hain ke haq sirf tumhare Rabb ki taraf se hai. Is mein Qibla ki tabdeeli ka hukm, Nabi Akram ﷺ ki nabuwat, aur Islam ke tamam aqaaid shamil hain. Jo kuch bhi Allah ki taraf se nazil hua hai, woh bilkul sachcha aur barhaq hai, us mein kisi qism ke shakk ki gunjaish nahi.
Isliye, Musalmanon ko takeed ki ja rahi hai ke woh hargiz shakk karne walon mein se na hon. Jab Allah Ta'ala ki taraf se koi hukm ya khabar aa jaye, to us par mukammal yaqeen karna chahiye aur kisi bhi qism ke waswase ya shakk ko dil mein jagah nahi deni chahiye. Ahl-e-Kitaab ke shakk aur inkar ke bar-aks, Musalmanon ko chahiye ke woh Allah ke ahkamat par pukhta imaan rakhen aur un par amal paira hon. Haq ki wazahat ke baad shakk karna gumrahi ki alamat hai.
Surah 2 : 148
وَ لِكُلٍّ وِّجْهَةٌ هُوَ مُوَلِّیْهَا فَاسْتَبِقُوا الْخَیْرٰتِ١ؐؕ اَیْنَ مَا تَكُوْنُوْا یَاْتِ بِكُمُ اللّٰهُ جَمِیْعًا١ؕ اِنَّ اللّٰهَ عَلٰى كُلِّ شَیْءٍ قَدِیْرٌ
Aur har ek ke liye ek simt hai jis taraf woh rukh karta hai, to tum nekiyon mein sabqat karo. Tum jahan kahin bhi hoge, Allah tum sab ko ikattha kar layega. Beshak Allah har cheez par qadir hai.
Is Ayat mein Qibla ki tabdeeli ke mauqe par Musalmanon ko ek ahem usool sikhaya gaya hai. Farmaya gaya ke har ek ke liye ek simt hai jis taraf woh rukh karta hai. Iska matlab yeh hai ke mukhtalif ummaton aur mazhabon ke apne-apne qible ya ibadat ke tareeqe ho sakte hain, lekin asal maqsad Allah ki raza hasil karna hai. Isliye, Musalmanon ko hukm diya gaya ke woh in ikhtilafat mein ulajhne ke bajaye nekiyon mein sabqat karein.
Asal ahmiyat ibadat ki rooh aur achche aamal ki hai, na ke sirf zahiri simt ki. Allah Ta'ala ne Qibla ki tabdeeli ka hukm isliye diya taake Musalmanon ki azmaish ho aur unki itaat ka imtihan liya jaye. Mazeed farmaya ke tum jahan kahin bhi hoge, Allah tum sab ko ikattha kar layega. Yeh qayamat ke din ki taraf ishara hai, jab Allah Ta'ala apni qudrat se tamam insano ko hisab ke liye jama karega. Beshak Allah har cheez par qadir hai, uske liye logon ko jama karna ya koi bhi kaam karna mushkil nahi.
Surah 2 : 149
وَ مِنْ حَیْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ١ؕ وَ اِنَّهٗ لَلْحَقُّ مِنْ رَّبِّكَ١ؕ وَ مَا اللّٰهُ بِغَافِلٍ عَمَّا تَعْمَلُوْنَ
Aur tum jahan se bhi niklo, apna chehra Masjid-e-Haram ki taraf kar lo. Aur beshak yahi tumhare Rabb ki taraf se haq hai. Aur Allah tumhare aamal se ghafil nahi hai.
Is Ayat mein Qibla ki tabdeeli ke hukm ko mazeed takeed ke saath dohraya gaya hai. Nabi Akram ﷺ ko mukhatib karte hue farmaya gaya ke tum jahan se bhi niklo, apna chehra Masjid-e-Haram ki taraf kar lo. Yeh hukm sirf safar mein nahi, balkay har jagah aur har haal mein namaz ke liye Kaaba ki taraf rukh karne par zor deta hai. Yeh is hukm ki ahmiyat aur shiddat ko zahir karta hai.
Is hukm ke baad Allah Ta'ala ne iski haqeeqat ko wazeh kiya ke beshak yahi tumhare Rabb ki taraf se haq hai. Is mein koi shakk ya shubha nahi hona chahiye ke yeh hukm Allah ki taraf se hai aur bilkul durust hai. Iske baad ek ahem tanbeeh ki gayi ke Allah tumhare aamal se ghafil nahi hai. Iska matlab yeh hai ke Allah Ta'ala har us amal ko jaanta hai jo bande karte hain, chahe woh zahiri hon ya batini. Is mein Qibla ke hukm ki pairwi aur us par amal karne ki niyyat bhi shamil hai. Yeh Musalmanon ko Allah ke ahkamat ki itaat mein mukhlis rehne ki targheeb deta hai.
Surah 2 : 150
وَ مِنْ حَیْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ١ؕ وَ حَیْثُ مَا كُنْتُمْ فَوَلُّوْا وُجُوْهَكُمْ شَطْرَهٗ١ۙ لِئَلَّا یَكُوْنَ لِلنَّاسِ عَلَیْكُمْ حُجَّةٌ١ۙۗ اِلَّا الَّذِیْنَ ظَلَمُوْا مِنْهُمْ١ۗ فَلَا تَخْشَوْهُمْ وَ اخْشَوْنِیْ١ۗ وَ لِاُتِمَّ نِعْمَتِیْ عَلَیْكُمْ وَ لَعَلَّكُمْ تَهْتَدُوْنَۙۛ
Aur tum jahan se bhi niklo, apna chehra Masjid-e-Haram ki taraf kar lo. Aur tum jahan kahin bhi ho, apne chehre usi ki taraf karo, taake logon ke paas tumhare khilaf koi hujjat na rahe, siwaye unke jinhon ne zulm kiya. Pas tum unse na daro aur mujhse daro. Aur taake main apni ne'mat tum par poori karun aur taake tum hidayat pao.
Is Ayat mein Qibla ki tabdeeli ke hukm ko teesri baar dohraya gaya hai, jo iski nihayat ahmiyat ko zahir karta hai. Farmaya gaya ke tum jahan se bhi niklo, apna chehra Masjid-e-Haram ki taraf kar lo, aur tum jahan kahin bhi ho, apne chehre usi ki taraf karo. Yeh hukm Musalmanon ke liye aam hai, chahe woh safar mein hon ya muqeem, har haal mein unhein Kaaba ki taraf rukh karna hai.
Is hukm ka ek ahem maqsad yeh bayan kiya gaya ke taake logon ke paas tumhare khilaf koi hujjat na rahe. Jab Musalman Bait-ul-Maqdis ki taraf rukh karte the, to mushrikeen aur Ahl-e-Kitaab un par tanqeed karte the. Ab Kaaba ki taraf rukh karne se unki koi hujjat baqi nahi rahi, siwaye un zalimon ke jo haq ko qabool nahi karna chahte. Isliye, Musalmanon ko hukm diya gaya ke tum unse na daro aur mujhse daro. Logon ki tanqeed ya dushmani se khaufzada hone ke bajaye, sirf Allah Ta'ala se darna chahiye.
Aakhir mein farmaya ke yeh hukm isliye hai taake main apni ne'mat tum par poori karun aur taake tum hidayat pao. Qibla ki tabdeeli Islam ki takmeel aur Musalmanon ke liye ek alag shanakht ka zariya bani, jo Allah ki ek Azeem ne'mat hai aur hidayat ka sabab.
Surah 2 : 151
كَمَاۤ اَرْسَلْنَا فِیْكُمْ رَسُوْلًا مِّنْكُمْ یَتْلُوْا عَلَیْكُمْ اٰیٰتِنَا وَ یُزَكِّیْكُمْ وَ یُعَلِّمُكُمُ الْكِتٰبَ وَ الْحِكْمَةَ وَ یُعَلِّمُكُمْ مَّا لَمْ تَكُوْنُوْا تَعْلَمُوْنَؕۛ
Jaise humne tum mein ek Rasool bheja tumhi mein se, jo tum par hamari ayatein padhta hai, aur tumhe paak karta hai, aur tumhe kitaab aur hikmat sikhata hai, aur tumhe woh baatein sikhata hai jo tum nahi jaante the.
Is ayat mein Allah Ta'ala ne musalmanon par apni ek aur azeem nemat ka zikr farmaya hai, woh hai Rasoolullah Muhammad (SAW) ki risalat. Allah ne farmaya ke tum par hamari ne'mat usi tarah mukammal ki gayi hai jaise humne tum mein se hi ek Rasool bheja.
Is Rasool (SAW) ke teen bunyadi faraiz the: pehla, Allah ki ayatein padh kar sunana taake log hidayat paayen. Doosra, tumhe paak karna, yaani shirk, kufr aur akhlaqi buraiyon se tumhara tazkiya karna. Teesra, tumhe kitaab (Quran) aur hikmat (Sunnat) ki taleem dena. Aur chautha, woh baatein sikhana jo tum pehle nahi jaante the, yaani deen aur duniya ke woh ilm jo insani aqal khud se nahi pa sakti thi.
Yeh ayat is baat ki daleel hai ke Nabi (SAW) ka maqsad sirf ayatein sunana nahi tha, balki unki roohani aur ilmi tarbiyat bhi thi. Aap (SAW) ne apni sunnat aur taleemat se is farz ko bakhoobi anjaam diya.
Surah 2 : 152
فَاذْكُرُوْنِیْۤ اَذْكُرْكُمْ وَ اشْكُرُوْا لِیْ وَ لَا تَكْفُرُوْنِ۠
Toh tum mujhe yaad karo, main tumhe yaad karunga, aur mera shukr ada karo, aur meri na-shukri na karo.
Is ayat mein Allah Ta'ala ne apne bandon ko teen ahem hidayatein di hain. Pehli hidayat hai Allah ka zikr karna. Zikr se murad sirf zubani zikr nahi, balki dil aur amal se Allah ko yaad karna hai. Jab banda Allah ko yaad karta hai, toh Allah bhi use yaad karta hai, jaisa ke ek Hadees-e-Qudsi mein hai: "Agar woh mujhe tanhai mein yaad karta hai, toh main bhi use tanhai mein yaad karta hoon. Aur agar woh mujhe jamaat mein yaad karta hai, toh main use usse behtar jamaat mein yaad karta hoon." (Sahih Bukhari, Sahih Muslim)
Doosri hidayat hai Allah ka shukr ada karna. Allah ki di hui ne'maton par shukr karna zaroori hai, chahe woh ne'maten zahiri hon ya batini. Shukr karne se ne'maten badhti hain, jaisa ke Quran mein hai: "Agar tum shukr karoge toh main tumhe aur zyada doonga." (Surah Ibrahim: 7)
Teesri hidayat hai Allah ki na-shukri na karna. Kufr se murad yahan sirf imaan ka inkar nahi, balki Allah ki ne'maton ka inkar aur unki qadar na karna bhi hai. Na-shukri karne se Allah ki ne'maten cheen li jaati hain aur insaan azab ka mustahiq banta hai.
Surah 2 : 153
یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوا اسْتَعِیْنُوْا بِالصَّبْرِ وَ الصَّلٰوةِ١ؕ اِنَّ اللّٰهَ مَعَ الصّٰبِرِیْنَ
Aye imaan walo! Sabr aur Namaz ke zariye madad talab karo. Beshak Allah sabr karne walo ke saath hai.
Is ayat mein Allah Ta'ala ne imaan walo ko mushkilat aur pareshaniyon mein do ahem hathyar diye hain: sabr aur namaz. Jab insaan kisi mushkil mein phans jaye, toh use chahiye ke woh sabr kare, yaani ghabraye nahi, shikwa na kare, aur Allah ki raza par raazi rahe. Sabr ka matlab sirf chup rehna nahi, balki himmat aur istiqamat ke saath halaat ka muqabla karna hai.
Doosra hathyar namaz hai. Namaz Allah se raabta qaim karne ka sabse behtareen zariya hai. Jab banda namaz mein khada hota hai, toh woh apne Rab se sargoshi karta hai aur apni haajat pesh karta hai. Namaz insaan ko roohani sukoon aur taaqat deti hai, aur uske dil ko Allah ki taraf mutawajjeh karti hai.
Allah ne farmaya ke "Beshak Allah sabr karne walo ke saath hai." Iska matlab hai ke Allah sabr karne walo ki madad karta hai, unhe mushkilat se nikalta hai, aur unhe ajar-o-sawab se nawazta hai. Isliye, har musibat mein sabr aur namaz ka daman mazbooti se thame rakhna chahiye.
Surah 2 : 154
وَ لَا تَقُوْلُوْا لِمَنْ یُّقْتَلُ فِیْ سَبِیْلِ اللّٰهِ اَمْوَاتٌ١ؕ بَلْ اَحْیَآءٌ وَّ لٰكِنْ لَّا تَشْعُرُوْنَ
Aur jo log Allah ki raah mein qatl kiye jaayen, unhe murda na kaho. Balki woh zinda hain, lekin tum (unke jeevan ka) shaoor nahi rakhte.
Is ayat mein Allah Ta'ala ne un logon ke azeem maqam ka zikr kiya hai jo uski raah mein apni jaan qurban karte hain, yaani shaheed. Allah ne farmaya ke unhe murda na kaho. Iska matlab yeh nahi ke unke jism mein rooh wapas aa jati hai aur woh duniya ki zindagi jeene lagte hain, balki iska matlab hai ke unki roohen barzakh mein ek khaas qism ki zindagi se nawazi jaati hain, jo duniya ki zindagi se mukhtalif hai.
Hadees mein aata hai ke "Shaheedon ki roohen sabz parindon ke pet mein hoti hain, jo jannat mein jahan chahti hain udti phirti hain, phir arsh ke neeche qandeelon mein panah leti hain." (Sahih Muslim) Yeh unki azeem fazilat aur Allah ke paas unke buland darje ki nishani hai. Woh Allah ki taraf se rizq diye jaate hain aur jannat ki ne'maton se lutf-andoz hote hain.
Hum insani hisiyat se unki is zindagi ka idraak nahi kar sakte, isliye Allah ne farmaya "lekin tum (unke jeevan ka) shaoor nahi rakhte." Yeh ayat shaheedon ke liye izzat aur martabe ka paigham hai aur musalmanon ko Allah ki raah mein qurbani dene ki targheeb deti hai.
Surah 2 : 155
وَ لَنَبْلُوَنَّكُمْ بِشَیْءٍ مِّنَ الْخَوْفِ وَ الْجُوْعِ وَ نَقْصٍ مِّنَ الْاَمْوَالِ وَ الْاَنْفُسِ وَ الثَّمَرٰتِ١ؕ وَ بَشِّرِ الصّٰبِرِیْنَۙ
Aur hum tumhe zaroor aazmayenge kuch khauf se, aur bhook se, aur maalon, jaanon aur phalon ki kami se. Aur sabr karne walo ko khushkhabri do.
Is ayat mein Allah Ta'ala ne insaan ko yeh haqeeqat batayi hai ke duniya ki zindagi azmaish aur imtehan ki jagah hai. Har insaan ko mukhtalif qism ki azmaishon se guzarna padega. Allah ne chand misalen di hain: khauf (dushmano ka, mustaqbil ka), bhook (ghurbat, qahat), maalon ki kami (tijarat mein nuqsan, chori), jaanon ki kami (bimari, maut, jung mein shahadat), aur phalon ki kami (faslon ka nuqsan, rizq ki tangi).
Yeh azmaishain isliye aati hain taake Allah apne bandon ke sabr, yaqeen aur imaan ko parkhe. Kya woh mushkilat mein Allah se shikwa karte hain ya uski raza par raazi rehte hain? Kya woh Allah ki taraf rujoo karte hain ya mayus ho jaate hain?
Is ayat ke ikhtitam par Allah ne sabr karne walo ko khushkhabri sunane ka hukm diya hai. Jo log in azmaishon par sabr karte hain, Allah unhe azeem ajar aur behtareen anjaam se nawazta hai. Sabr karne walo ke liye Allah ki madad aur uski rehmat ka waada hai. Isliye, musibat mein sabr aur Allah par tawakkal hi kamyabi ki kunji hai.
Surah 2 : 156
الَّذِیْنَ اِذَاۤ اَصَابَتْهُمْ مُّصِیْبَةٌ قَالُوْۤا اِنَّا لِلّٰهِ وَ اِنَّاۤ اِلَیْهِ رٰجِعُوْنَ
Woh log jin par jab koi musibat aati hai to kehte hain, "Beshak hum Allah hi ke hain aur hum usi ki taraf lautne wale hain."
Yeh ayat un sabr karne walon ki sifat bayan karti hai jinhe Allah Ta'ala ne apni rehmat aur hidayat ka mustahiq qarar diya hai. Jab un par koi pareshani, takleef ya nuqsan aata hai, to woh ghabrate nahi, balkay fauran Allah ki taraf ruju karte hain. Unka dil is yaqeen se pur hota hai ke woh aur unka sab kuch Allah hi ki milkiyat hai aur aakhirkar sabko usi ki taraf palatna hai. Is qaul, "Inna Lillahi wa inna ilayhi raji'oon" (Beshak hum Allah hi ke hain aur hum usi ki taraf lautne wale hain), mein musibat par sabr aur Allah ki raza par raazi rehne ka izhar hai.
Yeh kalmat kehne se insaan ko tasalli milti hai aur uske liye musibat ko bardasht karna aasan ho jata hai. Is mein Allah ki azmat aur apni be-basi ka iqrar hai, jo bande ko Allah ki rehmat aur madad ka haqdar banata hai.
Surah 2 : 157
اُولٰٓئِكَ عَلَیْهِمْ صَلَوٰتٌ مِّنْ رَّبِّهِمْ وَ رَحْمَةٌ وَ اُولٰٓئِكَ هُمُ الْمُهْتَدُوْنَ
Yahi woh log hain jin par unke Rab ki taraf se duayein (rehmat) aur meharbani hai, aur yahi log hidayat yafta hain.
Yeh ayat pichli ayat (156) mein bayan kiye gaye sabr karne walon ke liye Allah Ta'ala ke inamaat aur fazail ka zikr karti hai. Jo log musibat mein "Inna Lillahi wa inna ilayhi raji'oon" kehte hain aur sabr karte hain, un par Allah ki khaas rehmat aur duayein nazil hoti hain. 'Salawat' se murad Allah ki taraf se tareef, rehmat aur bakhshish hai, jabke 'Rehmat' se murad uski meharbani aur karam hai.
Aise log hi asal mein hidayat yafta hain, kyunke unhone mushkil waqt mein bhi Allah par bharosa rakha aur uski raza ko qabool kiya. Unka yeh amal unhe seedhe raste par gamzan rakhta hai aur unke imaan ko mazboot karta hai. Allah Ta'ala unhe duniya aur akhirat mein behtareen jaza ata farmata hai.
Surah 2 : 158
اِنَّ الصَّفَا وَ الْمَرْوَةَ مِنْ شَعَآئِرِ اللّٰهِ فَمَنْ حَجَّ الْبَیْتَ اَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَیْهِ اَنْ یَّطَّوَّفَ بِهِمَا وَ مَنْ تَطَوَّعَ خَیْرًا فَاِنَّ اللّٰهَ شَاكِرٌ عَلِیْمٌ
Beshak Safa aur Marwah Allah ki nishaniyon (sha'air) mein se hain. Pas jo koi Baitullah ka Hajj kare ya Umrah kare, us par koi gunah nahi ke woh in dono ke darmiyan sa'i kare. Aur jo koi apni khushi se neki kare, to beshak Allah qadar karne wala, sab kuch janne wala hai.
Is ayat mein Safa aur Marwah pahadiyon ki fazilat bayan ki gayi hai, jinhe Allah Ta'ala ne apni 'Sha'air' (nishaniyon) mein shamil kiya hai. Yeh dono pahadiyan Hajj aur Umrah ke arkaan mein se hain, jahan sa'i ki jaati hai. Sa'i ka amal Hazrat Hajra (Alaihas Salam) ki us daud ki yaad dilata hai jo unhone apne nanhe bete Ismail (Alaihis Salam) ke liye pani ki talash mein ki thi. Shuru mein kuch Sahaba (R.A) ko is par shak tha ke kya yeh jaiz hai, kyunke zamana-e-jahiliyat mein yahan but rakhe jate the.
Allah Ta'ala ne wazeh farmaya ke in par sa'i karna koi gunah nahi, balkay yeh ibadat ka hissa hai. Mazeed, jo shakhs apni khushi se koi neki karta hai, maslan nafil Hajj ya Umrah, to Allah Ta'ala uski qadar karta hai aur uske iradon ko janta hai. Allah Ta'ala 'Shakir' (qadar karne wala) hai jo thode amal par bhi bahut sawab deta hai, aur 'Aleem' (sab kuch janne wala) hai jo har irade aur amal ko janta hai.
Surah 2 : 159
اِنَّ الَّذِیْنَ یَكْتُمُوْنَ مَاۤ اَنْزَلْنَا مِنَ الْبَیِّنٰتِ وَ الْهُدٰى مِنْۢ بَعْدِ مَا بَیَّنّٰهُ لِلنَّاسِ فِی الْكِتٰبِ اُولٰٓئِكَ یَلْعَنُهُمُ اللّٰهُ وَ یَلْعَنُهُمُ اللّٰعِنُوْنَ
Beshak jo log hamari nazil ki hui roshan daleelon aur hidayat ko chhupate hain, iske baad ke humne use logon ke liye kitab mein wazeh kar diya, aise logon par Allah laanat karta hai aur laanat karne wale bhi laanat karte hain.
Yeh ayat un logon ki sakht mazammat karti hai jo Allah ki nazil ki hui roshan daleelon aur hidayat ko chhupate hain. Khaas taur par yeh Ahl-e-Kitab (Yahood-o-Nasara) ke ulama ke liye nazil hui thi, jinhone Nabi Akram (S.A.W) ki nabuwat aur unki sifaton ko apni kitabon mein wazeh taur par paane ke bawajood, duniyaawi mafad ki khatir use logon se chhupaya. Allah Ta'ala ne us haqeeqat ko apni kitabon mein logon ke liye khol kar bayan kar diya tha, lekin unhone use chupaya.
Aise logon par Allah Ta'ala khud laanat karta hai, aur uske saath tamam laanat karne wale, maslan farishte, momineen aur tamam makhlooq bhi laanat karti hai. Is mein un logon ke liye sakht tanbeeh hai jo deeni ilm aur haqeeqat ko logon tak pahunchane ke bajaye, use chhupate hain ya ghalat bayan karte hain.
Surah 2 : 160
اِلَّا الَّذِیْنَ تَابُوْا وَ اَصْلَحُوْا وَ بَیَّنُوْا فَاُولٰٓئِكَ اَتُوْبُ عَلَیْهِمْ وَ اَنَا التَّوَّابُ الرَّحِیْمُ
Siwaye un logon ke jinhone tauba ki aur apni islah kar li aur (haq ko) wazeh kar diya, to aise logon ki tauba main qabool karta hoon, aur main bahut tauba qabool karne wala, nihayat meharban hoon.
Pichli ayat mein haqeeqat chhupane walon par laanat ka zikr tha, lekin is ayat mein Allah Ta'ala ne apni rehmat aur tauba ki qubooliyat ka darwaza khula rakha hai. Yeh un logon ke liye hai jo apni ghalti ka ehsas kar lete hain aur sachche dil se tauba karte hain. Tauba ke saath teen shartein hain: pehli, tauba karna (apne gunah par nadamat); doosri, apni islah karna (mustaqbil mein us gunah se bachne ka azm aur amal); aur teesri, haq ko wazeh karna (jo baat chhupayi thi use logon ke samne bayan kar dena).
Jab koi shakhs in sharton ke saath tauba karta hai, to Allah Ta'ala uski tauba qabool karta hai. Allah Ta'ala ne apne aap ko 'At-Tawwab' (bahut tauba qabool karne wala) aur 'Ar-Raheem' (nihayat meharban) bataya hai, jo uski be-inteha bakhshish aur rehmat ko zahir karta hai. Yeh ayat ummeed aur Allah ki rehmat ki waseeh pukar hai.
Surah 2 : 161
اِنَّ الَّذِیْنَ كَفَرُوْا وَ مَاتُوْا وَ هُمْ كُفَّارٌ اُولٰٓئِكَ عَلَیْهِمْ لَعْنَةُ اللّٰهِ وَ الْمَلٰٓئِكَةِ وَ النَّاسِ اَجْمَعِیْنَ
Beshak jin logon ne kufr kiya aur isi haalat mein mar gaye ke woh kaafir hi the, un par Allah ki, farishton ki aur tamaam logon ki laanat hai.
Yeh ayat un logon ke mutalliq hai jo kufr ki haalat mein mar jaate hain. Allah Ta'ala ne wazeh farmaya ke aise logon par Allah ki, us ke farishton ki aur tamaam insano ki laanat hoti hai. Laanat se murad Allah ki rehmat se doori aur us ki narazgi hai. Yeh laanat sirf duniya tak mehdood nahi balkay aakhirat mein bhi un ka peechha nahi chhoregi. Unhein Allah ki rehmat se mehroom kar diya jata hai aur un par har taraf se phitkar padti hai. Is se maloom hota hai ke kufr par maut ka anjaam kitna shadeed aur dardnak hai.
Sahih Muslim mein hai ke Nabi Akram (SAW) ne farmaya: 'Jis ne Allah ke sath kisi ko shareek kiya aur isi haalat mein mar gaya, woh jahannam mein dakhil hoga.'
Surah 2 : 162
خٰلِدِیْنَ فِیْهَا١ۚ لَا یُخَفَّفُ عَنْهُمُ الْعَذَابُ وَ لَا هُمْ یُنْظَرُوْنَ
Woh hamesha isi (laanat) mein rahenge. Un se azaab halka nahi kiya jayega aur na hi unhein mohlat di jayegi.
Is ayat mein pichli ayat ke mazmoon ko mazeed wazeh kiya gaya hai ke jin logon par Allah, farishton aur insano ki laanat hui, woh hamesha isi haalat mein rahenge. Unhein kabhi bhi is azaab se nijaat nahi milegi. Un se azaab halka nahi kiya jayega, chahe woh kitni bhi minnat samaajat karein, aur na hi unhein koi mohlat di jayegi ke woh tauba kar sakein ya apni ghaltiyon ki talaafi kar sakein.
Yeh is baat ki daleel hai ke kufr aur shirk par maut ka anjaam nihayat sangeen aur daaymi hai. Is mein un logon ke liye sakht tanbeeh hai jo kufr par qayam hain aur us ki shiddat se be-khabar hain. Aakhirat mein unhein kisi qism ki riayat nahi milegi aur un ka thikana hamesha ke liye jahannam hoga.
Surah 2 : 163
وَ اِلٰهُكُمْ اِلٰهٌ وَّاحِدٌ١ۚ لَاۤ اِلٰهَ اِلَّا هُوَ الرَّحْمٰنُ الرَّحِیْمُ
Aur tumhara Mabood ek hi Mabood hai, us ke siwa koi ibadat ke laiq nahi, woh Rehman (nihayat meherban) aur Raheem (hamesha reham karne wala) hai.
Is ayat mein Allah Ta'ala apni wahdaniyat ka elaan farma rahe hain ke tumhara Mabood sirf ek hi hai. Us ke siwa koi ibadat ke laiq nahi. Yeh Tawheed ka bunyadi aqeeda hai jis par Islam ki bunyad hai. Is ayat mein shirk ki mukammal tardeed ki gayi hai aur sirf Allah ki ibadat ki dawat di gayi hai jo har qism ki kamzori aur naqais se paak hai.
Allah Ta'ala ne apne do ahem sifaati naam bhi zikr kiye hain: Ar-Rahman aur Ar-Raheem. Yeh dono naam us ki be-inteha rehmat aur shafqat ko zahir karte hain. Ar-Rahman us ki aam rehmat hai jo tamam makhlooq ke liye hai, jabke Ar-Raheem us ki khaas rehmat hai jo sirf momineen ke liye hai. Allah ki wahdaniyat ka iqrar aur us ki rehmat par yaqeen hi insaan ko sahih raah par gamzan karta hai.
Surah 2 : 164
اِنَّ فِیْ خَلْقِ السَّمٰوٰتِ وَ الْاَرْضِ وَ اخْتِلَافِ الَّیْلِ وَ النَّهَارِ وَ الْفُلْكِ الَّتِیْ تَجْرِیْ فِی الْبَحْرِ بِمَا یَنْفَعُ النَّاسَ وَ مَاۤ اَنْزَلَ اللّٰهُ مِنَ السَّمَآءِ مِنْ مَّآءٍ فَاَحْیَا بِهِ الْاَرْضَ بَعْدَ مَوْتِهَا وَ بَثَّ فِیْهَا مِنْ كُلِّ دَآبَّةٍ١۪ وَّ تَصْرِیْفِ الرِّیٰحِ وَ السَّحَابِ الْمُسَخَّرِ بَیْنَ السَّمَآءِ وَ الْاَرْضِ لَاٰیٰتٍ لِّقَوْمٍ یَّعْقِلُوْنَ
Beshak aasmanon aur zameen ki takhleeq mein, raat aur din ke badal badal kar aane mein, un kashtiyon mein jo samandar mein logon ke faide ki cheezein le kar chalti hain, aur us paani mein jo Allah ne aasman se barsaya phir us se zameen ko us ki maut ke baad zinda kiya aur us mein har qism ke janwar phaila diye, aur hawaon ke pherne mein, aur un badalon mein jo aasman aur zameen ke darmiyan musakhkhar hain, un sab mein un logon ke liye nishaniyan hain jo aqal rakhte hain.
Yeh ayat Allah Ta'ala ki azmat aur qudrat ke be-shumar nishanaat ko bayan karti hai jo kainat mein har taraf bikhre hue hain. Aasmanon aur zameen ki takhleeq, raat aur din ka ek doosre ke baad aana, samandar mein chalne wali kashtiyan jo insano ke liye faida mand hain, aur barish ka paani jo murda zameen ko zinda karta hai, yeh sab Allah ki be-misaal hikmat aur tadbeer ki daleelen hain.
Isi tarah, Allah ne zameen par har qism ke janwar phaila diye aur hawaon ko mutasarrif kiya, aur badalon ko aasman aur zameen ke darmiyan musakhkhar kiya. Yeh tamam cheezein un logon ke liye aayatein (nishaniyan) hain jo aqal rakhte hain aur gaur-o-fikr karte hain. In nishaniyon par gaur karne se insaan Allah ki wahdaniyat aur us ki qudrat ka iqrar karta hai aur us ke samne sar-e-tasleem kham karta hai.
Surah 2 : 165
وَ مِنَ النَّاسِ مَنْ یَّتَّخِذُ مِنْ دُوْنِ اللّٰهِ اَنْدَادًا یُّحِبُّوْنَهُمْ كَحُبِّ اللّٰهِ١ؕ وَ الَّذِیْنَ اٰمَنُوْۤا اَشَدُّ حُبًّا لِّلّٰهِ١ؕ وَ لَوْ یَرَى الَّذِیْنَ ظَلَمُوْۤا اِذْ یَرَوْنَ الْعَذَابَ١ۙ اَنَّ الْقُوَّةَ لِلّٰهِ جَمِیْعًا١ۙ وَّ اَنَّ اللّٰهَ شَدِیْدُ الْعَذَابِ
Aur logon mein se kuch aise bhi hain jo Allah ke siwa doosron ko us ka shareek banate hain, un se aisi mohabbat karte hain jaisi Allah se karni chahiye. Jabke jo log imaan laye hain woh Allah se sab se zyada mohabbat karte hain. Aur kaash zalim log us waqt ko dekh lete jab woh azaab dekhenge (to jaan lenge) ke saari quwwat Allah hi ke liye hai aur beshak Allah sakht azaab dene wala hai.
Yeh ayat un logon ki nishandahi karti hai jo Allah ke bajaye doosron ko us ka shareek banate hain aur un se aisi mohabbat karte hain jaisi sirf Allah se karni chahiye. Yeh shirk fil mohabbat hai, jo Tawheed ke bilkul bar-aks hai. Jabke sacha momin woh hai jo Allah se sab se zyada mohabbat karta hai, us ki mohabbat har cheez par ghalib hoti hai. Momin ki mohabbat Allah ke liye khalis aur be-lauz hoti hai.
Ayat mein aage farmaya gaya hai ke kaash yeh zalim log us waqt ko dekh lete jab woh azaab dekhenge, to unhein yaqeen ho jayega ke saari quwwat sirf Allah ke liye hai aur woh sakht azaab dene wala hai. Us waqt un ke banaye hue jhoote mabood un ke kisi kaam nahi aayenge aur unhein apni ghalti ka ehsaas hoga, lekin tab bahut der ho chuki hogi. Yeh ayat shirk se bachne aur sirf Allah se sachi mohabbat karne ki targheeb deti hai.
Surah 2 : 166
اِذْ تَبَرَّاَ الَّذِیْنَ اتُّبِعُوْا مِنَ الَّذِیْنَ اتَّبَعُوْا وَ رَاَوُا الْعَذَابَ وَ تَقَطَّعَتْ بِهِمُ الْاَسْبَابُ
Jab woh log jin ki pairwi ki gayi thi, un logon se bara'at ka izhaar karenge jinhon ne un ki pairwi ki thi, aur woh azaab dekh chuke honge, aur un ke darmiyan ke sab rishte toot chuke honge.
Yeh ayat qayamat ke din ka ek haibatnaak manzar pesh karti hai. Jab azaab samne hoga, woh log jin ki duniya mein pairwi ki gayi thi (maslan jhoote mabood, shaitaan ke chele, ya zalim hukmran) apne pairwi karne walon se mukammal bara'at ka izhaar karenge. Woh un se keh denge ke hamara tum se koi talluq nahi. Is waqt un ke darmiyan ke sab rishte, chahe woh nasab ke hon, dosti ke hon, ya duniya ke kisi aur mafad ke, sab toot chuke honge.
Yeh manzar un logon ke liye sakht hasrat ka ba'is hoga jinhon ne duniya mein ghalat logon ki pairwi ki aur Allah ke hukm ko pas-e-pusht daal diya. Quran is manzar ko is liye bayan karta hai taake log duniya mein hi sahi rasta ikhtiyar kar len aur sirf Allah ki itaat karein.
Surah 2 : 167
وَ قَالَ الَّذِیْنَ اتَّبَعُوْا لَوْ اَنَّ لَنَا كَرَّةً فَنَتَبَرَّاَ مِنْهُمْ كَمَا تَبَرَّءُوْا مِنَّا١ؕ كَذٰلِكَ یُرِیْهِمُ اللّٰهُ اَعْمَالَهُمْ حَسَرٰتٍ عَلَیْهِمْ١ؕ وَ مَا هُمْ بِخٰرِجِیْنَ مِنَ النَّارِ۠ ۧ ۧ
Aur woh log jinhon ne pairwi ki thi kahenge: "Kaash hamein ek baar phir (duniya mein) wapas jane ka mauqa milta, to hum bhi un se bara'at ka izhaar karte jaisa ke unhon ne hum se kiya." Isi tarah Allah un ke aamal unhein hasraton ki shakal mein dikhayega, aur woh hargiz dozakh se nikalne wale nahi honge.
Pichli ayat mein sarbarahon ki bara'at ka zikr tha, ab is ayat mein un pairwi karne walon ki hasrat bayan ki ja rahi hai. Jab woh azaab dekhenge aur apne peshwaon ko khud se bara'at karte hue payenge, to woh tamanna karenge ke kaash unhein duniya mein wapas jane ka mauqa milta taake woh bhi un peshwaon se bara'at ka izhaar karte jinhon ne unhein gumrah kiya. Lekin yeh tamanna bekar hogi.
Allah Ta'ala un ke bure aamal ko un ke liye hasrat ka ba'is bana kar dikhayega, jin par woh sharmindagi aur afsos karenge. Aur sab se afsosnaak baat yeh hogi ke woh dozakh se kabhi nikal nahi payenge. Yeh ayat is baat ki takeed karti hai ke insaan ko apni aqal aur Allah ki hidayat par amal karna chahiye, na ke be-sooche samjhe kisi ki pairwi karni chahiye.
Surah 2 : 168
یٰۤاَیُّهَا النَّاسُ كُلُوْا مِمَّا فِی الْاَرْضِ حَلٰلًا طَیِّبًا١ۖ٘ وَّ لَا تَتَّبِعُوْا خُطُوٰتِ الشَّیْطٰنِ١ؕ اِنَّهٗ لَكُمْ عَدُوٌّ مُّبِیْنٌ
Aye logon! Zameen mein jo kuch halal aur pakiza hai, us mein se khao, aur shaitan ke naqsh-e-qadam par mat chalo. Beshak woh tumhara khula dushman hai.
Is ayat mein Allah Ta'ala tamam insano ko mukhatib kar raha hai ke woh zameen mein paida ki gayi halal aur pakiza cheezon ko istemal karein. Halal se murad woh cheezein hain jinhein shariat ne jaiz qarar diya hai, aur tayyab se murad woh cheezein hain jo pak saaf, sehatmand aur achi hon. Allah ne insano ke liye rizq ki farawani ki hai aur us mein koi pabandi nahi lagai siwaye un cheezon ke jo nuqsandeh ya najayaz hon.
Is ke sath hi Allah ne shaitan ke naqsh-e-qadam par chalne se mana farmaya hai, kyunke shaitan insaan ka khula dushman hai. Woh insaan ko har burai aur haram ki taraf raghib karta hai. Is liye, musalman ko chahiye ke woh sirf halal aur tayyab rizq hasil kare aur shaitan ke waswason se bache.
Surah 2 : 169
اِنَّمَا یَاْمُرُكُمْ بِالسُّوْٓءِ وَ الْفَحْشَآءِ وَ اَنْ تَقُوْلُوْا عَلَى اللّٰهِ مَا لَا تَعْلَمُوْنَ
Woh (shaitan) to tumhein sirf burai aur behudgi ka hukm deta hai, aur yeh ke tum Allah par aisi baatein kaho jin ka tumhein ilm nahi.
Yeh ayat pichli ayat ki wazahat hai, jahan shaitan ko khula dushman qarar diya gaya tha. Yahan bataya gaya hai ke shaitan kis tarah insaan ko gumrah karta hai. Us ke teen bunyadi tareeqe hain: pehla, woh insaan ko burai (soo') ka hukm deta hai, ya'ni har woh kaam jo shariat aur fitrat ke khilaf ho. Doosra, woh behudgi (fahsha') ki taraf raghib karta hai, ya'ni har qism ki behayai aur gandi harkat.
Teesra aur sab se khatarnak tareeqa yeh hai ke woh insaan ko Allah par aisi baatein kehne par uksata hai jin ka usay ilm nahi, maslan Allah par jhoot bandhna, us ki shaan mein gustakhi karna, ya us ki taraf aisi cheezein mansoob karna jo us ne nahi kahi. Is liye, har musalman ko shaitan ke in waswason se hoshiyar rehna chahiye aur har baat ko ilm aur daleel ki bunyad par qabool karna chahiye.
Surah 2 : 170
وَ اِذَا قِیْلَ لَهُمُ اتَّبِعُوْا مَاۤ اَنْزَلَ اللّٰهُ قَالُوْا بَلْ نَتَّبِعُ مَاۤ اَلْفَیْنَا عَلَیْهِ اٰبَآءَنَا١ؕ اَوَ لَوْ كَانَ اٰبَآؤُهُمْ لَا یَعْقِلُوْنَ شَیْئًا وَّ لَا یَهْتَدُوْنَ
Aur jab un se kaha jata hai ke "Allah ne jo nazil kiya hai us ki pairwi karo," to woh kehte hain: "Balkay hum to us cheez ki pairwi karenge jis par hum ne apne baap dada ko paya hai." Kya (woh phir bhi pairwi karenge) agarche un ke baap dada kisi cheez ko na samajhte hon aur na hidayat yafta hon?
Is ayat mein un logon ki mazammat ki gayi hai jo Allah ki nazil karda hidayat ko chhod kar apne baap dada ke tareeqon par chalne ko tarjeeh dete hain. Jab unhein Quran aur Sunnat ki taraf bulaya jata hai, to woh jawab dete hain ke hum to apne buzurgon ke raste par chalenge. Allah Ta'ala un se sawal karta hai ke kya woh phir bhi un ki pairwi karenge, agarche un ke baap dada na aqal rakhte hon aur na hidayat par hon?
Yeh ayat is baat par zor deti hai ke haq ki bunyad daleel aur Allah ki kitab par honi chahiye, na ke sirf riwaj ya nasli taqleed par. Islam mein aqal aur fikr ko ahmiyat di gayi hai aur be-sooche samjhe kisi ki pairwi karne se mana kiya gaya hai, khaas taur par jab woh Allah ki hidayat ke khilaf ho.
Surah 2 : 171
وَ مَثَلُ الَّذِیْنَ كَفَرُوْا كَمَثَلِ الَّذِیْ یَنْعِقُ بِمَا لَا یَسْمَعُ اِلَّا دُعَآءً وَّ نِدَآءً صُمٌّۢ بُكْمٌ عُمْیٌ فَهُمْ لَا یَعْقِلُوْنَ
Aur jin logon ne kufr kiya, unki misaal aisi hai jaisa koi charwaha un janwaron ko pukare jo pukar aur awaaz ke siwa kuch nahi sunte. Woh behre, goonge, andhe hain, isliye woh kuch nahi samajhte.
Is ayat mein Allah Ta'ala ne kuffar ki misal un janwaron se di hai jinhe charwaha pukarta hai, lekin woh sirf awaaz sunte hain, uske ma'ani aur matlab ko nahi samajhte. Isi tarah, jab Rasool Allah (SAW) ya deegar da'ee un kafiron ko Allah ki taraf bulate hain, to woh sirf alfaaz sunte hain lekin unki haqeeqat aur hidayat ko qabool nahi karte.
Unki yeh haalat isliye hai kyunki unhone apne dil, aankhen aur kaan band kar liye hain. Quran ne unhe "behre, goonge, andhe" kaha hai, iska matlab yeh nahi ke woh jismaani taur par aise hain, balki woh haq ko sunne, bolne aur dekhne se mahroom hain. Is wajah se woh haqeeqat ko samajhne ki salahiyat kho chuke hain aur hidayat se mehroom rehte hain.
Surah 2 : 172
یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا كُلُوْا مِنْ طَیِّبٰتِ مَا رَزَقْنٰكُمْ وَ اشْكُرُوْا لِلّٰهِ اِنْ كُنْتُمْ اِیَّاهُ تَعْبُدُوْنَ
Aye imaan walo! Un pakeeza cheezon mein se khao jo humne tumhe rizq di hain, aur Allah ka shukr ada karo agar tum usi ki ibadat karte ho.
Is ayat mein Allah Ta'ala imaan walon ko mukhatib kar raha hai aur unhe hukm de raha hai ke woh sirf pakeeza (halal) cheezon mein se khayen jo Allah ne unhe ata ki hain. Tayyibat se murad woh cheezen hain jo halal hon aur jinke hasil karne mein koi haram tareeqa ikhtiyar na kiya gaya ho.
Halal rizq khane ke saath hi, Allah ne shukr ada karne ka hukm diya hai. Shukr sirf zabaan se nahi, balki dil se tasdeeq aur a'amal se izhaar hota hai. Agar hum waqai Allah ke banday hain aur usi ki ibadat karte hain, to hamare liye zaroori hai ke hum uski di hui ne'maton ka shukr ada karein aur sirf halal rizq par iktifaa karein. Haram rizq se parhez karna aur halal par shukr karna hi sachchi ibadat ki alamat hai.
Surah 2 : 173
اِنَّمَا حَرَّمَ عَلَیْكُمُ الْمَیْتَةَ وَ الدَّمَ وَ لَحْمَ الْخِنْزِیْرِ وَ مَاۤ اُهِلَّ بِهٖ لِغَیْرِ اللّٰهِ فَمَنِ اضْطُرَّ غَیْرَ بَاغٍ وَّ لَا عَادٍ فَلَاۤ اِثْمَ عَلَیْهِ اِنَّ اللّٰهَ غَفُوْرٌ رَّحِیْمٌ
Allah ne tum par sirf murdar, khoon, suwar ka gosht aur woh cheez haram ki hai jis par Allah ke siwa kisi aur ka naam pukara gaya ho. Lekin jo majboor ho jaye, na baghawat karne wala ho aur na hadd se tajawuz karne wala, to us par koi gunah nahi. Beshak Allah bakhshne wala, nihayat meharban hai.
Is ayat mein Allah Ta'ala ne chaar bunyadi cheezon ko haram qarar diya hai: murdar (jo janwar shar'i tareeqe se zibah na kiya gaya ho), behta hua khoon, suwar ka gosht (uski har qism), aur woh janwar jo Allah ke siwa kisi aur ke naam par zibah kiya gaya ho. Yeh ahkamat musalmanon ke liye pakeezgi aur tawheed ki bunyad hain.
Lekin Allah Ta'ala ne apni rehmat se majboori ki haalat mein in haram cheezon ke istemal ki ijazat di hai. Agar koi shakhs bhook se marne ki haalat mein ho aur uske paas halal cheez maujood na ho, to woh in haram cheezon mein se itna kha sakta hai jitna uski jaan bachane ke liye zaroori ho. Shart yeh hai ke woh na to baghawat karne wala ho aur na hadd se tajawuz karne wala (yani sirf zaroorat ke mutabiq khaye, na ke lazzat ke liye). Allah Ta'ala ne farmaya ke beshak woh bakhshne wala aur nihayat meharban hai, isliye aisi majboori mein gunah nahi hota.
Surah 2 : 174
اِنَّ الَّذِیْنَ یَكْتُمُوْنَ مَاۤ اَنْزَلَ اللّٰهُ مِنَ الْكِتٰبِ وَ یَشْتَرُوْنَ بِهٖ ثَمَنًا قَلِیْلًا اُولٰٓئِكَ مَا یَاْكُلُوْنَ فِیْ بُطُوْنِهِمْ اِلَّا النَّارَ وَ لَا یُكَلِّمُهُمُ اللّٰهُ یَوْمَ الْقِیٰمَةِ وَ لَا یُزَكِّیْهِمْ وَ لَهُمْ عَذَابٌ اَلِیْمٌ
Beshak jo log Allah ki utari hui kitab mein se jo kuch chupaate hain aur uske badle thodi qeemat lete hain, woh apne pet mein aag ke siwa kuch nahi bharte. Aur Allah Qayamat ke din unse baat nahi karega aur na unhe paak karega, aur unke liye dardnak azaab hai.
Is ayat mein un logon ki sakht mazammat ki gayi hai jo Allah ki nazil karda kitab (jaise Taurat aur Injeel) ke ahkamat aur haqeeqaton ko dunyawi faide ya thodi si qeemat ke liye chupate hain. Yeh log aksar Ahle Kitab ke ulama the jo Nabi Akram (SAW) ki nubuwwat ki nishaniyon ko apni kitabon mein paane ke bawajood logon se chupaate the taake unki sarbari aur dunyawi maqamat barqarar rahein.
Allah Ta'ala ne unke is amal ka sakht anjaam bayan kiya hai. Woh jo kuch haram tareeqe se kamate hain, woh darasal apne pet mein aag bharte hain. Qayamat ke din Allah unse baat nahi karega, jo ke Allah ki narazgi ki inteha hai. Na hi unhe paak karega (yani unke gunahon ko maaf nahi karega) aur unke liye dardnak azaab hoga. Yeh ayat ilm chupane aur haq ko chupa kar dunyawi faida uthane walon ke liye ek shadeed tanbeeh hai.
Surah 2 : 175
اُولٰٓئِكَ الَّذِیْنَ اشْتَرَوُا الضَّلٰلَةَ بِالْهُدٰى وَ الْعَذَابَ بِالْمَغْفِرَةِ فَمَاۤ اَصْبَرَهُمْ عَلَى النَّارِ
Yahi woh log hain jinhone hidayat ke badle gumrahi khareedi aur maghfirat ke badle azaab. To woh aag par kitne sabr karne wale hain!
Yeh ayat pichli ayat mein bayan kiye gaye ilm chupane walon ki haalat ko mazeed wazeh karti hai. Allah Ta'ala farmata hai ke in logon ne hidayat ko chhod kar gumrahi ko ikhtiyar kiya. Unke paas Allah ki taraf se hidayat aayi thi, lekin unhone apni dunyawi khwahishat aur faidon ki khatir use tark kar diya aur gumrahi ke raste par chal pade.
Isi tarah, unhone maghfirat ke bajaye azaab ko pasand kiya. Allah ki taraf se tauba aur maghfirat ka darwaza khula tha, lekin unhone apne gunahon par israr kiya aur aakhirat ke azaab ko apne liye chun liya. Ayat ke aakhir mein ta'ajjub ke andaaz mein farmaya gaya hai: "To woh aag par kitne sabr karne wale hain!" Iska matlab yeh hai ke unka yeh amal is qadar hairat angez hai ke goya woh jahannam ki aag ko bardasht karne ki taaqat rakhte hain, jabke haqeeqat mein koi bhi us azaab ko bardasht nahi kar sakta. Yeh unki be-aqli aur aakhirat se ghaflat ki nishani hai.
Surah 2 : 176
ذٰلِكَ بِاَنَّ اللّٰهَ نَزَّلَ الْكِتٰبَ بِالْحَقِّ وَ اِنَّ الَّذِیْنَ اخْتَلَفُوْا فِی الْكِتٰبِ لَفِیْ شِقَاقٍۭ بَعِیْدٍ
Yeh is liye hai ke Allah ne kitaab haq ke saath nazil ki hai, aur beshak jin logon ne kitaab mein ikhtilaf kiya, woh door ki mukhalifat mein hain.
Is ayat mein Allah Ta'ala ne wazeh farmaya hai ke Quran majeed ko haq ke saath nazil kiya gaya hai. Ismein kisi qism ki ghalati ya kami ka imkan nahi. Jo log is kitaab mein ikhtilaf karte hain, woh darasal haq se door ho chuke hain. Unka ikhtilaf sirf zid aur mukhalifat par mabni hota hai, jo unhein hidayat se mazeed door le jaata hai. Allah ki kitaab mein ikhtilaf karna, uske farmaan se inkar karne ke mutaradif hai. Aise log gumrahi mein mubtala hote hain aur unki mukhalifat haq se bohut door hoti hai. Is ayat mein un logon ko tanbeeh ki gayi hai jo Allah ki nazil karda kitaab mein shak karte hain ya usmein ikhtilaf paida karte hain, jabke woh khud haqeeqat mein haq se munharif ho chuke hote hain.
Surah 2 : 177
لَیْسَ الْبِرَّ اَنْ تُوَلُّوْا وُجُوْهَكُمْ قِبَلَ الْمَشْرِقِ وَ الْمَغْرِبِ وَ لٰكِنَّ الْبِرَّ مَنْ اٰمَنَ بِاللّٰهِ وَ الْیَوْمِ الْاٰخِرِ وَ الْمَلٰٓئِكَةِ وَ الْكِتٰبِ وَ النَّبِیّٖنَ وَ اٰتَى الْمَالَ عَلٰى حُبِّهٖ ذَوِی الْقُرْبٰى وَ الْیَتٰمٰى وَ الْمَسٰكِیْنَ وَ ابْنَ السَّبِیْلِ وَ السآئِلِیْنَ وَ فِی الرِّقَابِ وَ اَقَامَ الصَّلٰوةَ وَ اٰتَى الزَّكٰوةَ وَ الْمُوْفُوْنَ بِعَهْدِهِمْ اِذَا عٰهَدُوْا وَ الصّٰبِرِیْنَ فِی الْبَاْسَآءِ وَ الضَّرَّآءِ وَ حِیْنَ الْبَاْسِ اُولٰٓئِكَ الَّذِیْنَ صَدَقُوْا وَ اُولٰٓئِكَ هُمُ الْمُتَّقُوْنَ
Neki sirf yeh nahi ke tum apne chehre Mashriq aur Maghrib ki taraf kar lo, balki neki toh uski hai jo Allah par, Qayamat ke din par, farishton par, kitabon par aur nabiyon par imaan laaye, aur Allah ki mohabbat mein maal de rishtedaron ko, yateemon ko, miskeeno ko, musafiron ko, sawal karne walon ko aur ghulamon ki aazadi par, aur namaz qaim kare aur zakat de, aur woh log jo apne ahad poore karte hain jab ahad karein, aur sabr karne wale hain tangdasti mein, beemari mein aur jung ke waqt. Yahi log sachche hain aur yahi muttaqi hain.
Is ayat mein Allah Ta'ala ne haqeeqi neki ki tareef bayan ki hai, jo sirf zahiri ibadat tak mehdood nahi. Farmaya gaya ke sirf qibla ki taraf rukh karna neki nahi, balki asal neki toh iman ke bunyadi arkaan par yaqeen rakhne mein hai: Allah par, Qayamat ke din par, farishton par, Allah ki nazil karda kitabon par aur sab nabiyon par imaan lana. Iske baad, neki ke amali pehluon ko bayan kiya gaya hai, jismein Allah ki mohabbat mein maal kharch karna shamil hai, khaas taur par rishtedaron, yateemon, miskeeno, musafiron, sawal karne walon aur ghulamon ki aazadi par. Phir namaz qaim karna aur zakat ada karna zaroori bataya gaya hai. Mazeed, apne ahad ko poora karna aur mushkilat (tangdasti, beemari, jung) mein sabr karna bhi neki ki alamat hai. Allah Ta'ala ne farmaya ke yahi log sachche momin aur muttaqi hain.
Hazrat Umar (R.A.) ne farmaya: "Neki sirf namaz aur roze mein nahi, balki neki yeh hai ke tum Allah ke ahkamaat par amal karo."
Surah 2 : 178
یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا كُتِبَ عَلَیْكُمُ الْقِصَاصُ فِی الْقَتْلٰى اَلْحُرُّ بِالْحُرِّ وَ الْعَبْدُ بِالْعَبْدِ وَ الْاُنْثٰى بِالْاُنْثٰى فَمَنْ عُفِیَ لَهٗ مِنْ اَخِیْهِ شَیْءٌ فَاتِّبَاعٌۢ بِالْمَعْرُوْفِ وَ اَدَآءٌ اِلَیْهِ بِاِحْسَانٍ ذٰلِكَ تَخْفِیْفٌ مِّنْ رَّبِّكُمْ وَ رَحْمَةٌ فَمَنِ اعْتَدٰى بَعْدَ ذٰلِكَ فَلَهٗ عَذَابٌ اَلِیْمٌ
Aye imaan walo! Tum par qatl ke mamle mein qisas farz kiya gaya hai. Azad ke badle azad, ghulam ke badle ghulam aur aurat ke badle aurat. Phir jis kisi ko uske bhai ki taraf se kuch maaf kar diya jaye, toh dastoor ke mutabiq pairwi ki jaye aur usay achche tareeqe se ada kiya jaye. Yeh tumhare Rabb ki taraf se takhfeef aur rehmat hai. Phir jo iske baad ziyadti karega, uske liye dardnak azaab hai.
Is ayat mein Allah Ta'ala ne qatl ke mamle mein qisas ka hukm bayan kiya hai, jo insani jaan ki hurmat aur samaj mein aman qaim karne ke liye zaroori hai. Qisas ka matlab hai barabari ka badla, jaisa ke azad ke badle azad aur ghulam ke badle ghulam. Lekin Islam ne sirf qisas ko lazim nahi kiya, balki maafi aur diyat (khoon baha) ka ikhtiyar bhi diya hai. Agar qatl hone wale ke waris qatil ko maaf kar dein ya diyat qubool kar lein, toh yeh Allah ki taraf se ek takhfeef aur rehmat hai. Is surat mein diyat ko achche tareeqe se ada karna chahiye. Jo shakhs is takhfeef ke baad bhi had se tajawuz karega (maslan, diyat lene ke baad bhi qatil ko qatl kare), uske liye dardnak azaab hai. Qisas ka maqsad intiqam nahi, balki aman aur insaf qaim karna hai.
Surah 2 : 179
وَ لَكُمْ فِی الْقِصَاصِ حَیٰوةٌ یّٰۤاُولِی الْاَلْبَابِ لَعَلَّكُمْ تَتَّقُوْنَ
Aur tumhare liye qisas mein zindagi hai, aye aqal walo! Taake tum parhezgar bano.
Yeh ayat pichli ayat ki takmeel hai aur qisas ke hikmat-e-ilahi ko wazeh karti hai. Allah Ta'ala farmate hain ke qisas mein tumhare liye zindagi hai. Yeh baat sunne mein ajeeb lag sakti hai ke qatl mein zindagi kaise ho sakti hai, lekin iska matlab yeh hai ke jab qatil ko uske jurm ki saza milti hai, toh doosre log qatl karne se darte hain. Is tarah samaj mein aman qaim hota hai aur bohut si jaanein bach jaati hain. Agar qisas ka qanoon na ho, toh log bekhauf ho kar qatl karte rahenge aur khoon-rezi aam ho jayegi. Is tarah ek qatl ke badle qisas lene se kai jaanein bach jaati hain. Yeh hukm aqalmand logon ke liye hai taake woh iski hikmat ko samjhein. Iska maqsad logon mein taqwa aur parhezgari paida karna hai, taake woh Allah ke ahkamaat ki pabandi karein aur jurm se bachein.
Surah 2 : 180
كُتِبَ عَلَیْكُمْ اِذَا حَضَرَ اَحَدَكُمُ الْمَوْتُ اِنْ تَرَكَ خَیْرَا اِ۟لْوَصِیَّةُ لِلْوَالِدَیْنِ وَ الْاَقْرَبِیْنَ بِالْمَعْرُوْفِ حَقًّا عَلَى الْمُتَّقِیْنَ
Tum par farz kiya gaya hai ke jab tum mein se kisi ko maut aaye aur woh maal chhod jaye, toh walidain aur rishtedaron ke liye dastoor ke mutabiq wasiyat kare. Yeh muttaqiyon par haq hai.
Is ayat mein wasiyat karne ka hukm diya gaya hai, khaas taur par jab maut qareeb ho aur koi shakhs maal chhor kar ja raha ho. Wasiyat walidain aur qareebi rishtedaron ke liye honi chahiye. Yeh wasiyat dastoor ke mutabiq aur insaf par mabni honi chahiye, yani sharai hudood ke andar. Islam mein wasiyat ki ahmiyat bohut ziyada hai taake marne wala apne peeche rehne walon ke liye kuch intizam kar sake. Shariat mein wasiyat sirf ek tihai (1/3) maal tak jaiz hai aur warison ke liye wasiyat nahi ho sakti, kyunki unka hissa Allah ne muqarrar kar diya hai. Yeh hukm muttaqi logon par lazim hai jo Allah se darte hain aur uske ahkamaat ki pabandi karte hain. Isse rishton ka khayal rakhne aur haqooq ada karne ki tarbiyat milti hai. Baad mein wirasat ke ahkamaat nazil hone ke baad, walidain aur warison ke liye wasiyat ka hukm mansookh ho gaya, lekin ghair warison aur khairati kamon ke liye wasiyat ab bhi jaiz hai.
Surah 2 : 181
فَمَنْۢ بَدَّلَهٗ بَعْدَ مَا سَمِعَهٗ فَاِنَّمَاۤ اِثْمُهٗ عَلَى الَّذِیْنَ یُبَدِّلُوْنَهٗؕ اِنَّ اللّٰهَ سَمِیْعٌ عَلِیْمٌؕ
Phir jisne us (wasiyat) ko sunne ke baad badal diya, to uska gunah unhi par hai jo usko badalte hain. Beshak Allah khoob sunne wala, khoob janne wala hai.
Yeh ayat wasiyat mein tabdeeli karne walon ke liye sakht tanbeeh hai. Pichli ayat mein wasiyat ka hukm diya gaya tha, aur is ayat mein us hukm ki khilaf warzi par waeed bayan ki gayi hai. Agar koi shakhs wasiyat karne wale ki wasiyat ko sunne ke baad, usmein kisi bhi qism ki tabdeeli karta hai, maslan kisi waris ko mehroom karta hai, ya kisi ghair mustahiq ko wasiyat karta hai, to iska gunah sirf aur sirf badalne wale par hoga.
Allah Ta'ala ne farmaya ke Beshak Allah khoob sunne wala, khoob janne wala hai. Ismein is baat ki taraf ishara hai ke Allah Ta'ala har baat ko sunta hai aur har irade ko jaanta hai. Koi bhi amal, chahe woh zahiri ho ya batini, Allah ki nazar se posheeda nahi. Isliye, wasiyat mein na-insaafi ya tabdeeli karne wala Allah ki pakar se bach nahi sakta.
Surah 2 : 182
فَمَنْ خَافَ مِنْ مُّوْصٍ جَنَفًا اَوْ اِثْمًا فَاَصْلَحَ بَیْنَهُمْ فَلَاۤ اِثْمَ عَلَیْهِؕ اِنَّ اللّٰهَ غَفُوْرٌ رَّحِیْمٌ
Lekin jis shakhs ko wasiyat karne wale ki taraf se kisi na-insaafi ya gunah ka andesha ho, aur woh unke darmiyan sulah kara de, to us par koi gunah nahi. Beshak Allah bakhshne wala, nihayat meharban hai.
Yeh ayat pichli ayat mein bayan kiye gaye hukm se ek istisna (exception) bayan karti hai. Agar kisi shakhs ko yeh khadsha ho ke wasiyat karne wale ne ghalti se (janfan) ya jaan boojh kar (ithman) kisi waris ke saath na-insaafi ki hai, ya koi aisa kaam kiya hai jo shariat ke khilaf hai, aur woh shakhs (jo wasiyat ka amil ho ya koi aur) is wasiyat mein islah kar de aur logon ke darmiyan sulah kara de, to us par koi gunah nahi hoga.
Is islah ka maqsad adal aur insaaf qaim karna hai, na ke wasiyat ko apni marzi se badalna. Allah Ta'ala aise islah karne wale ko maaf farma deta hai aur us par apni rehmat nazil karta hai, kyunki usne logon ke darmiyan behtari aur insaaf qaim karne ki koshish ki. Ismein Allah Ta'ala ki sifaten Ghafoor (bakhshne wala) aur Raheem (nihayat meharban) ka zikr uski rehmat aur maaf karne ki salahiyat ko zahir karta hai.
Surah 2 : 183
یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا كُتِبَ عَلَیْكُمُ الصِّیَامُ كَمَا كُتِبَ عَلَى الَّذِیْنَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُوْنَ
Aye imaan walo! Tum par roze farz kiye gaye hain jaisa ke tum se pehle logon par farz kiye gaye the, taake tum parhezgar ban jao.
Yeh ayat roze ki farziyat ka elaan karti hai aur imaan walon ko mukhatib karti hai. Ismein wazeh kiya gaya hai ke roza sirf ummat-e-Muhammadi par farz nahi, balkay pehli ummaton par bhi farz tha. Isse roze ki ahmiyat aur uski qadeem tareekh ka pata chalta hai, jo is ibadat ko mazboot bunyad faraham karti hai.
Roze ka bunyadi maqsad taqwa (parhezgari) ka husool hai. Taqwa yeh hai ke insaan Allah ke ahkamat ki pairwi kare aur uski nafarmani se bache. Roza insaan ko nafsani khwahishat par qaboo paane, sabr aur shukr ki tarbiyat deta hai. Bhook aur pyaas ki shiddat insaan ko ghareebon aur miskeeno ki haalat ka ehsaas dilati hai, jis se insaan mein hamdardi aur Allah ka khauf paida hota hai.
Nabi Akram (SAW) ne farmaya: "Jisne jhoot bolna aur us par amal karna na chhora, to Allah ko uske khane peene ke chhorne ki koi haajat nahi." (Bukhari)
Surah 2 : 184
اَیَّامًا مَّعْدُوْدٰتٍؕ فَمَنْ كَانَ مِنْكُمْ مَّرِیْضًا اَوْ عَلٰى سَفَرٍ فَعِدَّةٌ مِّنْ اَیَّامٍ اُخَرَؕ وَ عَلَى الَّذِیْنَ یُطِیْقُوْنَهٗ فِدْیَةٌ طَعَامُ مِسْكِیْنٍؕ فَمَنْ تَطَوَّعَ خَیْرًا فَهُوَ خَیْرٌ لَّهٗؕ وَ اَنْ تَصُوْمُوْا خَیْرٌ لَّكُمْ اِنْ كُنْتُمْ تَعْلَمُوْنَ
Chand din hain. Phir tum mein se jo koi beemar ho ya safar par ho, to woh doosre dino mein ginti poori kare. Aur jo log iski taaqat rakhte hon (lekin mushkil ho), un par ek miskeen ko khana khilana fidyah hai. Phir jo koi khushi se zyada neki kare, to woh uske liye behtar hai. Aur tumhara roza rakhna tumhare liye behtar hai, agar tum jante ho.
Is ayat mein roze ke ahkamat aur usmein di gayi rukhsaton ka zikr hai. Roze sirf chand ginti ke din hain, yani Ramzan ka poora mahina. Allah Ta'ala ne imaan walon par aasani faraham ki hai. Ismein roze na rakhne ki do rukhsaten bayan ki gayi hain: beemari aur safar. Aise afraad baad mein doosre dino mein apne roze poore kar sakte hain.
Ibtidai Islam mein, "aur jo log iski taaqat rakhte hon" se murad woh log the jinhein roza rakhne mein shadeed mushkil hoti thi, maslan boorhe afraad ya woh jinhein la-ilaaj beemari ho. Aise log roze ke badle ek miskeen ko khana khilayenge. Yeh hukm baad mein ayat 185 se mansookh ho gaya tha, siwaye un logon ke jinhein mustaqil beemari ho ya jo boorhe hon. Jo koi khushi se zyada fidyah de ya mazeed neki kare, to woh uske liye behtar hai. Ayat ke ikhtitam par farmaya gaya ke roza rakhna hi behtar hai, agar log iski hikmat aur ajr ko jante hon.
Surah 2 : 185
شَهْرُ رَمَضَانَ الَّذِیْۤ اُنْزِلَ فِیْهِ الْقُرْاٰنُ هُدًى لِّلنَّاسِ وَ بَیِّنٰتٍ مِّنَ الْهُدٰى وَ الْفُرْقَانِؕ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْیَصُمْهُؕ وَ مَنْ كَانَ مَرِیْضًا اَوْ عَلٰى سَفَرٍ فَعِدَّةٌ مِّنْ اَیَّامٍ اُخَرَؕ یُرِیْدُ اللّٰهُ بِكُمُ الْیُسْرَ وَ لَا یُرِیْدُ بِكُمُ الْعُسْرَ وَ لِتُكْمِلُوا الْعِدَّةَ وَ لِتُكَبِّرُوا اللّٰهَ عَلٰى مَا هَدٰىكُمْ وَ لَعَلَّكُمْ تَشْكُرُوْنَ
Ramzan ka mahina woh hai jismein Quran nazil kiya gaya, logon ke liye hidayat aur hidayat ki wazeh daleelen aur (haq-o-batil mein) farq karne wala. Pas tum mein se jo koi is mahine ko paye, to woh iske roze rakhe. Aur jo koi beemar ho ya safar par ho, to woh doosre dino mein ginti poori kare. Allah tumhare saath aasani chahta hai aur tumhare saath dushwari nahi chahta, taake tum ginti poori karo aur Allah ki takbeer karo us baat par jo usne tumhe hidayat di, aur taake tum shukr karo.
Yeh ayat Ramzan ke mahine ki fazilat bayan karti hai, jismein Quran-e-Kareem nazil hua. Quran insaniyat ke liye hidayat, roshni aur haq-o-batil mein farq karne wala hai. Is ayat ne pichli ayat (184) ke fidyah wale hukm ko mansookh kar diya aur Ramzan ke roze farz qaraar diye. Ab jo shakhs Ramzan ka mahina paye, us par roze rakhna lazim hai.
Beemar aur musafir ke liye rukhsat ab bhi baqi hai ke woh baad mein qaza karein. Allah Ta'ala apne bandon ke liye aasani chahta hai, dushwari nahi. Roze ka maqsad sirf ginti poori karna nahi, balkay Allah ki takbeer (badai bayan karna) aur uski hidayat par shukr ada karna bhi hai. Roze ke zariye insaan Allah ka qurb hasil karta hai aur uski nematon ka shukr ada karta hai.
Nabi Akram (SAW) ne farmaya: "Jisne imaan aur ihtisab ke saath Ramzan ke roze rakhe, uske pichle gunah maaf kar diye jayenge." (Bukhari, Muslim)
Surah 2 : 186
وَ اِذَا سَاَلَكَ عِبَادِیْ عَنِّیْ فَاِنِّیْ قَرِیْبٌ١ؕ اُجِیْبُ دَعْوَةَ الدَّاعِ اِذَا دَعَانِ١ۙ فَلْیَسْتَجِیْبُوْا لِیْ وَ لْیُؤْمِنُوْا بِیْ لَعَلَّهُمْ یَرْشُدُوْنَ
Aur jab mere bande tumse mere baare mein poochein, to (keh do) main qareeb hi hoon. Main pukarane wale ki pukar sunta hoon jab woh mujhe pukarta hai. Pas chahiye ke woh meri baat maanein aur mujh par imaan layein, taake woh hidayat payein.
Is Ayat mein Allah Ta'ala ne apne bandon ko apni qurbat aur dua ki qabooliyat ka yaqeen dilaya hai. Jab log Rasoolullah ﷺ se Allah ke baare mein poochte the, to Allah ne farmaya ke main qareeb hoon, kisi waseete ki zaroorat nahi. Yeh Ayat is baat ki daleel hai ke Allah Ta'ala har pukarane wale ki pukar sunta hai, basharte ke woh sachche dil se aur imaan ke saath pukare.
Allah Ta'ala ne farmaya ke bandon ko chahiye ke woh uski baat maanein aur us par imaan layein, taake woh sahih raah pa sakein. Is mein dua ki ahmiyat aur uske adab bhi shamil hain. Dua sirf zabaan se nahi, balki dil ki gehraiyon se honi chahiye. Allah Ta'ala har waqt aur har jagah apne bandon ki sunta hai aur unki haajatein poori karta hai.
Surah 2 : 187
اُحِلَّ لَكُمْ لَیْلَةَ الصِّیَامِ الرَّفَثُ اِلٰى نِسَآئِكُمْ١ؕ هُنَّ لِبَاسٌ لَّكُمْ وَ اَنْتُمْ لِبَاسٌ لَّهُنَّ١ؕ عَلِمَ اللّٰهُ اَنَّكُمْ كُنْتُمْ تَخْتَانُوْنَ اَنْفُسَكُمْ فَتَابَ عَلَیْكُمْ وَ عَفَا عَنْكُمْ١ۚ فَالْئٰنَ بَاشِرُوْهُنَّ وَ ابْتَغُوْا مَا كَتَبَ اللّٰهُ لَكُمْ١۪ وَ كُلُوْا وَ اشْرَبُوْا حَتّٰى یَتَبَیَّنَ لَكُمُ الْخَیْطُ الْاَبْیَضُ مِنَ الْخَیْطِ الْاَسْوَدِ مِنَ الْفَجْرِ١۪ ثُمَّ اَتِمُّوا الصِّیَامَ اِلَى الَّیْلِ١ۚ وَ لَا تُبَاشِرُوْهُنَّ وَ اَنْتُمْ عٰكِفُوْنَ١ۙ فِی الْمَسٰجِدِ١ؕ تِلْكَ حُدُوْدُ اللّٰهِ فَلَا تَقْرَبُوْهَا١ؕ كَذٰلِكَ یُبَیِّنُ اللّٰهُ اٰیٰتِهٖ لِلنَّاسِ لَعَلَّهُمْ یَتَّقُوْنَ
Tumhare liye roze ki raaton mein apni biwiyon se sohbat karna halal kar diya gaya hai. Woh tumhare liye libas hain aur tum unke liye libas ho. Allah jaanta tha ke tum apne aap se khiyanat karte the, pas usne tum par tawajjuh ki aur tumhe maaf kar diya. Ab tum unse sohbat kar sakte ho aur woh talash karo jo Allah ne tumhare liye likh diya hai. Aur khao piyo jab tak ke subah ki safed dhari (roshni) siyah dhari (raat ki tareeki) se numaya na ho jaye. Phir roze ko raat tak poora karo. Aur unse sohbat na karo jab tum masjido mein aitikaaf mein ho. Yeh Allah ki hudood hain, pas unke qareeb bhi na jao. Isi tarah Allah apni ayatein logon ke liye bayan karta hai taake woh parhezgar ban jayein.
Is Ayat mein Roze ke chand ahkam bayan kiye gaye hain. Ibteda-e-Islam mein roze ki raaton mein bhi biwiyon se sohbat mana thi, jiski wajah se Sahaba-e-Kiram ko mushkilat pesh aayi. Allah Ta'ala ne unki mushkilat ko dekhte hue yeh hukum nazil farmaya ke roze ki raaton mein biwiyon se sohbat karna halal hai. Is mein biwi aur shohar ko ek doosre ka libas kaha gaya hai, jo unke qareebi rishte aur ek doosre ke liye parda aur sukoon hone ki nishani hai.
Subah Sadiq tak khane peene ki ijazat di gayi hai, jise 'Khait-e-Abyaz' (safed dhaga) aur 'Khait-e-Aswad' (siyah dhaga) se tashbeeh di gayi hai, jo subah ki roshni aur raat ki tareeki ko wazeh karta hai. Roza raat tak mukammal karna hai. Iske saath hi Aitekaaf ki halat mein biwiyon se sohbat ki mumaniyat bayan ki gayi hai, kyunki Aitekaaf ka maqsad Allah se qurbat hasil karna hai. Yeh sab Allah ki hudood hain jinse tajawuz nahi karna chahiye.
Surah 2 : 188
وَ لَا تَاْكُلُوْۤا اَمْوَالَكُمْ بَیْنَكُمْ بِالْبَاطِلِ وَ تُدْلُوْا بِهَاۤ اِلَى الْحُكَّامِ لِتَاْكُلُوْا فَرِیْقًا مِّنْ اَمْوَالِ النَّاسِ بِالْاِثْمِ وَ اَنْتُمْ تَعْلَمُوْنَ۠ ۧ ۧ
Aur aapas mein ek doosre ke maal nahaq tareeqe se mat khao, aur na unko hukkaam tak pahunchao taake logon ke maal ka kuch hissa gunah ke zariye kha jao, jabke tum jaante ho.
Is Ayat mein Allah Ta'ala ne doosron ka maal nahaq tareeqe se khane se mana farmaya hai. Is mein har woh tareeqa shamil hai jo shariat ke khilaf ho, jaise sood, rishwat, chori, ghasab, dhoka, jua, aur ghalat muamlat. Khaas taur par is baat se roka gaya hai ke log apne muqaddamat hukkaam (judges) ke paas le jayein aur jhooti gawahi ya rishwat ke zariye doosron ka maal hadap lein, jabke woh jaante hon ke woh haq par nahi hain.
Islam mein maal ki hifazat aur uski halal tareeqe se kamai par bahut zor diya gaya hai. Agarche koi shakhs adalat se apne haq mein faisla karwa le, lekin agar haqeeqat mein woh maal uska nahi tha, to Allah ke nazdeek woh phir bhi haram hi rahega. Haram maal khana insaan ke imaan aur aakhirat ke liye tabah kun hai.
Surah 2 : 189
یَسْئَلُوْنَكَ عَنِ الْاَهِلَّةِ١ؕ قُلْ هِیَ مَوَاقِیْتُ لِلنَّاسِ وَ الْحَجِّ١ؕ وَ لَیْسَ الْبِرُّ بِاَنْ تَاْتُوا الْبُیُوْتَ مِنْ ظُهُوْرِهَا وَ لٰكِنَّ الْبِرَّ مَنِ اتَّقٰى١ۚ وَ اْتُوا الْبُیُوْتَ مِنْ اَبْوَابِهَا١۪ وَ اتَّقُوا اللّٰهَ لَعَلَّكُمْ تُفْلِحُوْنَ
Log tumse chand ke baare mein poochte hain. Keh do ke yeh logon aur Hajj ke liye waqt ki nishaniyan hain. Aur neki yeh nahi ke tum gharon mein unki peechli taraf se aao, balki neki to uski hai jo parhezgar ho. Aur gharon mein unke darwazon se aao. Aur Allah se daro taake tum kamyab ho.
Is Ayat ka pehla hissa chand ki ahmiyat aur uske maqsad ko wazeh karta hai. Log Rasoolullah ﷺ se chand ke ghatne badhne ke baare mein poochte the. Allah Ta'ala ne farmaya ke yeh chand logon ke liye waqton ki nishaniyan hain, khaas taur par ibadat ke auqat (jaise roze, Eid, Hajj) aur muamlat ke liye. Isse saal, mahine aur dinon ka hisab rakha jata hai.
Ayat ka doosra hissa ek jahiliyat ki rasm ki tardeed karta hai. Ahle Arab mein yeh dastoor tha ke jab woh Ihram ki halat mein hote the, to apne gharon mein darwaze se dakhil nahi hote the, balki peechli deewar se kood kar aate the. Allah Ta'ala ne is be-maqsad rasm ko batil qarar diya aur farmaya ke haqeeqi neki taqwa (parhezgari) mein hai, na ke aisi be-bunyad rasmon mein. Har kaam ko uske sahih tareeqe (darwaze) se karna chahiye. Allah se darna hi asal kamyabi ka raaz hai.
Surah 2 : 190
وَ قَاتِلُوْا فِیْ سَبِیْلِ اللّٰهِ الَّذِیْنَ یُقَاتِلُوْنَكُمْ وَ لَا تَعْتَدُوْا١ؕ اِنَّ اللّٰهَ لَا یُحِبُّ الْمُعْتَدِیْنَ
Aur Allah ki raah mein unse lado jo tumse ladte hain, aur hadd se tajawuz na karo. Beshak Allah hadd se badhne walon ko pasand nahi karta.
Is Ayat mein Jihad fi Sabilillah ke bunyadi usool bayan kiye gaye hain. Musalmanon ko ijazat di gayi hai ke woh un logon se ladai karein jo unse ladte hain, yaani yeh hukum difa'i jung ke liye hai. Islam mein pehal karke hamla karna ya zulm karna mana hai. Jung sirf us waqt jaiz hai jab dushman hamla kare ya zulm par utar aaye.
Iske saath hi hadd se tajawuz na karne ki sakht takeed ki gayi hai. Hadd se tajawuz mein ghair-muharib logon (non-combatants) ko qatl karna, aurton, bachchon, boodhon aur ibadat guzar logon ko nuqsan pahunchana, fasalain tabah karna, aur be-maqsad khoon kharaba shamil hai. Allah Ta'ala hadd se badhne walon ko pasand nahi karta. Islam aman ka deen hai aur jung sirf majboori ki halat mein aur uske muqarrara hudood ke andar hi jaiz hai.
Surah 2 : 191
وَ اقْتُلُوْهُمْ حَیْثُ ثَقِفْتُمُوْهُمْ وَ اَخْرِجُوْهُمْ مِّنْ حَیْثُ اَخْرَجُوْكُمْ وَ الْفِتْنَةُ اَشَدُّ مِنَ الْقَتْلِ١ۚ وَ لَا تُقٰتِلُوْهُمْ عِنْدَ الْمَسْجِدِ الْحَرَامِ حَتّٰى یُقٰتِلُوْكُمْ فِیْهِ١ۚ فَاِنْ قٰتِلُوْكُمْ فَاقْتُلُوْهُمْ١ؕ كَذٰلِكَ جَزَآءُ الْكٰفِرِیْنَ
Aur unhein qatl karo jahan kahin pao, aur unhein wahan se nikalo jahan se unhone tumhe nikala hai. Aur fitna qatl se bhi zyada shadeed hai. Aur unse Masjid-e-Haram ke paas na laro jab tak woh tumse wahan na larein. Phir agar woh tumse larein to unhein qatl karo. Kuffar ki saza aisi hi hai.
Is Ayat mein musalmanon ko un logon se qital ki ijazat di ja rahi hai jinhon ne un par pehle hamla kiya aur unhein unke gharon se nikala. Allah Ta'ala farmata hai ke jahan kahin tum unhein pao, unhein qatl karo aur unhein wahan se nikalo jahan se unhone tumhe nikala hai. Yeh hukm un mushrikeen ke liye tha jinhon ne musalmanon ko Makkah se be-dakhal kiya tha.
Ayat mein mazeed farmaya gaya ke fitna qatl se bhi zyada shadeed hai. Yahan fitna se murad shirk, kufr aur logon ko Allah ke deen se rokna hai. Yeh amal qatl se bhi badtar hai kyunki yeh roohani aur akhlaqi tabahi ka ba'is banta hai. Masjid-e-Haram ke paas qital ki mumani'at hai jab tak ke dushman khud wahan qital shuru na karein. Agar woh pehle hamla karein to musalmanon ko unse larna jaiz hai. Yeh kuffar ki saza hai jo zulm aur fitna-fasad barpa karte hain.
Surah 2 : 192
فَاِنِ انْتَهَوْا فَاِنَّ اللّٰهَ غَفُوْرٌ رَّحِیْمٌ
Phir agar woh baaz aa jayein, to beshak Allah bakhshne wala, nihayat meharban hai.
Yeh Ayat pichli Ayat ke ahkamat ka takmila hai. Is mein Allah Ta'ala ne farmaya ke agar woh log (dushman) apni dushmani aur fitna-fasad se baaz aa jayein, yaani kufr aur shirk ko chor kar Islam qabool kar lein, ya musalmanon ke khilaf jang band kar dein, to beshak Allah Ta'ala bakhshne wala aur nihayat meharban hai.
Is Ayat se yeh wazeh hota hai ke Islam ka maqsad logon ko tabah karna nahi, balki unhein hidayat ki taraf lana hai. Jab dushman apni sarkashi se ruk jayein aur sulah ki taraf ma'il hon, to musalmanon ko bhi unke saath narmi aur reham ka mu'amla karna chahiye. Allah ki sifat-e-Ghafoor-ur-Raheem ka zikr is baat ki daleel hai ke woh tauba karne walon aur apni ghaltiyon se baaz aane walon ko maaf kar deta hai.
Surah 2 : 193
وَ قٰتِلُوْهُمْ حَتّٰى لَا تَكُوْنَ فِتْنَةٌ وَّ یَكُوْنَ الدِّیْنُ لِلّٰهِ١ؕ فَاِنِ انْتَهَوْا فَلَا عُدْوَانَ اِلَّا عَلَى الظّٰلِمِیْنَ
Aur unse larte raho yahan tak ke fitna baqi na rahe aur deen Allah hi ke liye ho jaye. Phir agar woh baaz aa jayein to zalimon ke siwa kisi par ziyadti nahi.
Is Ayat mein qital (jang) ka maqsad wazeh kiya gaya hai. Musalmanon ko hukm diya gaya hai ke woh dushmano se us waqt tak larte rahein jab tak ke fitna baqi na rahe. Yahan fitna se murad shirk, kufr, zulm aur logon ko Allah ke deen se rokna hai. Jang ka asal maqsad yeh hai ke zameen par se kufr aur shirk ka ghalba khatam ho jaye aur deen sirf Allah hi ke liye ho jaye, yaani Allah ka qanoon aur uski ibadat hi ghalib ho.
Yeh jang kisi zaati ranjish ya mulk geeri ke liye nahi, balki Allah ke deen ki sarbulandi aur insaniyat ko zulm se nijaat dilane ke liye hai. Phir farmaya gaya ke agar woh (dushman) apni sarkashi aur fitna-fasad se baaz aa jayein, to un par koi ziyadti nahi. Ziyadti sirf un zalimon par hogi jo fitna-fasad jari rakhte hain aur Allah ke deen ki rah mein rukawat bante hain. Is se wazeh hota hai ke Islam mein jang sirf difa'i aur fitna ke khatme ke liye hai, na ke zulm aur jabr ke liye.
Surah 2 : 194
اَلشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَ الْحُرُمٰتُ قِصَاصٌ١ؕ فَمَنِ اعْتَدٰى عَلَیْكُمْ فَاعْتَدُوْا عَلَیْهِ بِمِثْلِ مَا اعْتَدٰى عَلَیْكُمْ١۪ وَ اتَّقُوا اللّٰهَ وَ اعْلَمُوْۤا اَنَّ اللّٰهَ مَعَ الْمُتَّقِیْنَ
Haram mahina haram mahine ke badle hai, aur hurmaton ka qisas hai. Pas jisne tum par ziyadti ki, to tum bhi us par usi tarah ziyadti karo jis tarah usne tum par ki. Aur Allah se daro aur jaan lo ke Allah parhezgaron ke saath hai.
Is Ayat mein haram mahino mein qital ke mutalliq hukm bayan kiya gaya hai. Arab mein chaar mahine (Muharram, Rajab, Dhul Qa'dah, Dhul Hijjah) haram the jin mein jang karna mamnu' tha. Mushrikeen ne Hudaibiyah ke mu'ahide ke waqt musalmanon ko haram mahine mein Umrah karne se roka tha. Is par Allah Ta'ala ne farmaya ke haram mahina haram mahine ke badle hai, yaani agar dushman haram mahine ki hurmat ko paamal karte hue tum par hamla karein, to tumhein bhi usi mahine mein unse larna jaiz hai.
Isi tarah, hurmaton ka qisas hai, matlab yeh ke agar woh kisi muqaddas cheez ya jagah ki be-hurmati karein, to tumhein bhi usi tarah badla lene ki ijazat hai. Chunancha, jisne tum par ziyadti ki, tum bhi us par usi tarah ziyadti karo jis tarah usne tum par ki. Lekin is ke saath hi Allah se daro aur hudood se tajawuz na karo. Jaan lo ke Allah Ta'ala parhezgaron ke saath hai, jo uske ahkamat ki pabandi karte hain aur zulm se bach kar insaf ke dayre mein rehte hain.
Surah 2 : 195
وَ اَنْفِقُوْا فِیْ سَبِیْلِ اللّٰهِ وَ لَا تُلْقُوْا بِاَیْدِیْكُمْ اِلَى التَّهْلُكَةِ١ۛۖۚ وَ اَحْسِنُوْا١ۛۚ اِنَّ اللّٰهَ یُحِبُّ الْمُحْسِنِیْنَ
Aur Allah ki raah mein kharch karo, aur apne haathon ko tabahi mein na dalo. Aur neki karo, beshak Allah neki karne walon ko pasand karta hai.
Is Ayat mein musalmanon ko Allah ki raah mein kharch karne ka hukm diya gaya hai. Is se murad jihad ke liye maal kharch karna, ghareebon aur miskeenon ki madad karna, aur deen ki nashr-o-isha'at ke liye sarmaya lagana hai. Is ke baad farmaya gaya, aur apne haathon ko tabahi mein na dalo. Is jumle ki kai tafseerat ki gayi hain.
Ek tafseer ke mutabiq, is se murad yeh hai ke Allah ki raah mein kharch na karna aur jihad se gureza karna tabahi ka ba'is ban sakta hai, kyunki is se dushman ghalib aa sakte hain. Doosri tafseer yeh hai ke be-sooche samjhe dushman ke muqable mein khud ko halakat mein dalna, yaani be-tadbeer aur be-intezami ke saath jang karna bhi tabahi hai. Is ke baad neki karo ka hukm hai, yaani har kaam ko khoobsurti aur ihsan ke saath anjam do. Beshak Allah Ta'ala neki karne walon (Mohsineen) ko pasand karta hai, jo apne aqwal-o-af'al mein ihsan ka muzahira karte hain.
Surah 2 : 196
وَ اَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ لِلّٰهِ فَاِنْ اُحْصِرْتُمْ فَمَا اسْتَیْسَرَ مِنَ الْهَدْیِ وَ لَا تَحْلِقُوْا رُءُوْسَكُمْ حَتّٰى یَبْلُغَ الْهَدْیُ مَحِلَّهٗ فَمَنْ كَانَ مِنْكُمْ مَّرِیْضًا اَوْ بِهٖۤ اَذًى مِّنْ رَّاْسِهٖ فَفِدْیَةٌ مِّنْ صِیَامٍ اَوْ صَدَقَةٍ اَوْ نُسُكٍ فَاِذَاۤ اَمِنْتُمْ فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ اِلَى الْحَجِّ فَمَا اسْتَیْسَرَ مِنَ الْهَدْیِ فَمَنْ لَّمْ یَجِدْ فَصِیَامُ ثَلٰثَةِ اَیَّامٍ فِی الْحَجِّ وَ سَبْعَةٍ اِذَا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كَامِلَةٌ ذٰلِكَ لِمَنْ لَّمْ یَكُنْ اَهْلُهٗ حَاضِرِی الْمَسْجِدِ الْحَرَامِ وَ اتَّقُوا اللّٰهَ وَ اعْلَمُوْۤا اَنَّ اللّٰهَ شَدِیْدُ الْعِقَابِ
Aur Hajj aur Umrah Allah ke liye poora karo. Agar tum rok diye jao to jo qurbani mayassar ho (pesh karo). Aur apne sar na mundwao jab tak qurbani apni jagah na pahunch jaye. Phir tum mein se jo koi beemar ho ya uske sar mein koi takleef ho to us par roze, sadqa ya qurbani ka fidya hai. Jab tum aman mein ho jao, to jo Umrah se Hajj tak faida uthaye, us par jo qurbani mayassar ho (lazim hai). Aur jo na paye to teen din ke roze Hajj ke dauran aur saat (roze) jab tum wapas aao. Yeh das (roze) poore hain. Yeh uske liye hai jiske ghar wale Masjid-e-Haram ke qareeb na rehte hon. Aur Allah se daro aur jaan lo ke Allah sakht azaab dene wala hai.
Is ayat mein Allah Ta'ala Hajj aur Umrah ko poora karne ka hukm deta hai, yaani unke arkaan ko sahih tareeqe se ada kiya jaye. Agar koi shakhs Hajj ya Umrah ke liye nikle aur use dushman ya kisi aur wajah se rok diya jaye, to us par qurbani (Hady) wajib hai jo us waqt mayassar ho. Jab tak yeh qurbani apni jagah (Masjid-e-Haram ya uski hudood) na pahunch jaye, sar mundwana jaiz nahi.
Agar koi haji beemar ho ya uske sar mein koi takleef ho (maslan juyein ya zakham) aur use sar mundwana pade, to us par fidya wajib hai. Yeh fidya teen din ke roze, ya cheh miskeeno ko khana khilana (sadqa), ya ek bakri ki qurbani (nusuk) ki shakal mein ho sakta hai. Jab aman ki surat-e-haal ho aur koi shakhs Umrah ke baad Hajj ka irada kare (Hajj-e-Tamattu), to us par bhi jo qurbani mayassar ho, woh wajib hai. Agar qurbani na mile to Hajj ke dauran teen roze aur wapsi par saat roze rakhne honge, is tarah kul das roze poore ho jayenge. Yeh hukm un logon ke liye hai jinke ghar wale Masjid-e-Haram ke qareeb na rehte hon. Aakhir mein, Allah se darne aur uske sakht azaab se khauf khane ki takeed ki gayi hai.
Surah 2 : 197
اَلْحَجُّ اَشْهُرٌ مَّعْلُوْمٰتٌ فَمَنْ فَرَضَ فِیْهِنَّ الْحَجَّ فَلَا رَفَثَ وَ لَا فُسُوْقَ وَ لَا جِدَالَ فِی الْحَجِّ وَ مَا تَفْعَلُوْا مِنْ خَیْرٍ یَّعْلَمْهُ اللّٰهُ وَ تَزَوَّدُوْا فَاِنَّ خَیْرَ الزَّادِ التَّقْوٰى وَ اتَّقُوْنِ یٰۤاُولِی الْاَلْبَابِ
Hajj ke mahine maloom hain. To jisne in mahino mein Hajj ka irada kar liya, woh na koi fahash baat kare, na koi gunah aur na Hajj mein jhagda kare. Aur jo neki tum karoge, Allah use janta hai. Aur (safar ka) saman kar lo, beshak sabse behtar saman taqwa hai. Aur mujhse daro, ae aqal walo!
Is ayat mein Allah Ta'ala Hajj ke auqat ka zikr karta hai ke Hajj ke mahine muqarrar aur maloom hain, jo Shawwal, Dhul Qa'dah aur Dhul Hijjah ke pehle das din hain. Jo shakhs in mahino mein Hajj ka irada kar le (ihram bandh le), us par chand baton ki pabandi lazim ho jati hai. Use rafath (biwi se sohbat ya us se mutaliq baatein), fusooq (har qism ke gunah aur nafarmani), aur jidal (jhagda ya behes) se bachna chahiye. Yeh teenon cheezein Hajj ke ehram ki halat mein sakhti se mana hain, taake haji ka dil mukammal taur par Allah ki taraf mutawajjeh rahe.
Allah Ta'ala farmata hai ke tum jo bhi neki karoge, Allah use janta hai aur uska ajar dega. Phir safar ke liye saman (zad-e-rah) ikattha karne ka hukm diya gaya hai, lekin iske sath hi yeh bhi wazeh kiya gaya hai ke sabse behtar saman taqwa (parhezgari) hai. Yaani, duniya ka saman zaroori hai, lekin aakhirat ka safar taqwa ke baghair mukammal nahi ho sakta. Aqalmand logon ko Allah se darne ki takeed ki gayi hai, kyunki taqwa hi asal kamyabi ki zamanat hai.
Surah 2 : 198
لَیْسَ عَلَیْكُمْ جُنَاحٌ اَنْ تَبْتَغُوْا فَضْلًا مِّنْ رَّبِّكُمْ فَاِذَاۤ اَفَضْتُمْ مِّنْ عَرَفٰتٍ فَاذْكُرُوا اللّٰهَ عِنْدَ الْمَشْعَرِ الْحَرَامِ وَ اذْكُرُوْهُ كَمَا هَدٰىكُمْ وَ اِنْ كُنْتُمْ مِّنْ قَبْلِهٖ لَمِنَ الضَّآلِّیْنَ
Tum par koi gunah nahi ke tum apne Rab ka fazal talash karo (tijarat wagaira ke zariye). Phir jab tum Arafat se wapas aao to Mash'ar-e-Haram (Muzdalifah) ke paas Allah ko yaad karo. Aur use aise hi yaad karo jaise usne tumhe hidayat di, jabke tum isse pehle gumrahon mein se the.
Is ayat mein Allah Ta'ala ne wazeh kiya hai ke Hajj ke dauran tijarat ya rizq ki talash mein koi harj nahi, jab tak ke yeh Hajj ke arkaan aur ibadat mein rukawat na bane. Yeh is baat ki daleel hai ke Islam duniya aur deen ke darmiyan tawazun qaim karta hai. Hajj ke baad, jab haji Arafat se wapas (afazat) hon, to unhe Mash'ar-e-Haram (Muzdalifah) ke paas Allah ka zikr karne ka hukm diya gaya hai. Yeh zikr khas taur par raat ke waqt kiya jata hai, jahan haji raat guzarte hain aur Fajr ki namaz ke baad zikr karte hain.
Allah Ta'ala ne farmaya ke use aise hi yaad karo jaise usne tumhe hidayat di. Is se pehle tum gumrahi mein the aur Allah ne tumhe Hajj jaise azeem ibadat ki hidayat ata farmai. Is hukm mein shukr aur ehsan mandi ka pehlu numaya hai. Hajj ke dauran aur uske baad Allah ka kasrat se zikr karna aur uski hidayat par shukr ada karna musalman ki shaan hai. Yeh ayat jahiliyat ke un rasoomat ki tardeed karti hai jahan log Hajj ke dauran tijarat ko gunah samajhte the.
Surah 2 : 199
ثُمَّ اَفِیْضُوْا مِنْ حَیْثُ اَفَاضَ النَّاسُ وَ اسْتَغْفِرُوا اللّٰهَ اِنَّ اللّٰهَ غَفُوْرٌ رَّحِیْمٌ
Phir wahan se wapas aao jahan se sab log wapas aate hain aur Allah se maghfirat talab karo. Beshak Allah bakhshne wala, nihayat meherban hai.
Is ayat mein Hajj ke ek aur aham marhale ka zikr hai. Jab haji Muzdalifah se wapas hon, to unhe hukm diya gaya hai ke woh wahan se wapas aayen jahan se sab log wapas aate hain. Yeh hukm jahiliyat ke ek riwaj ki islaah ke liye tha. Quraish ke log apne aap ko doosre Arab qabail se afzal samajhte the aur Arafat tak nahi jate the, balki Muzdalifah se hi wapas ho jate the. Allah Ta'ala ne is farq ko khatam karte hue sab ko ek hi jagah se wapas hone ka hukm diya, taake Hajj mein sab ke liye yaksaniyat aur masawat qaim ho.
Iske baad Allah se maghfirat talab karne ka hukm diya gaya hai. Hajj ek azeem ibadat hai, lekin insaan se ghaltiyan aur kotahiyan ho sakti hain. Isliye, Hajj ke arkaan ki adaigi ke baad bhi Allah se gunahon ki bakhshish talab karna zaroori hai. Allah Ta'ala ne apni sifatein batayi hain ke woh Ghafoor (bakhshne wala) aur Raheem (nihayat meherban) hai. Yeh is baat ki daleel hai ke agar banda sachche dil se tauba aur istighfar kare to Allah uske gunahon ko maaf kar deta hai aur us par apni rehmat nazil karta hai.
Surah 2 : 200
فَاِذَا قَضَیْتُمْ مَّنَاسِكَكُمْ فَاذْكُرُوا اللّٰهَ كَذِكْرِكُمْ اٰبَآءَكُمْ اَوْ اَشَدَّ ذِكْرًا فَمِنَ النَّاسِ مَنْ یَّقُوْلُ رَبَّنَاۤ اٰتِنَا فِی الدُّنْیَا وَ مَا لَهٗ فِی الْاٰخِرَةِ مِنْ خَلَاقٍ
Phir jab tum apne Hajj ke arkaan poore kar chuko to Allah ko aise yaad karo jaise tum apne baap dada ko yaad karte the, ya usse bhi zyada shiddat se. Phir logon mein se kuch aise hain jo kehte hain: "Ae hamare Rab! Humein duniya mein hi de de." Aur aise logon ka Aakhirat mein koi hissa nahi.
Is ayat mein Hajj ke arkaan ki adaigi ke baad Allah ke zikr ki ahmiyat par zor diya gaya hai. Jahiliyat ke zamane mein log Hajj ke baad apne baap dada ke karname aur fakhr ka zikr karte the. Islam ne is riwaj ko badal kar Allah ke zikr ka hukm diya, aur woh bhi usse zyada shiddat aur kasrat se. Iska matlab hai ke Hajj ke baad bhi musalman ko Allah ki yaad mein masroof rehna chahiye, uski tareef aur tasbeeh karni chahiye.
Is ayat mein do qism ke logon ka zikr hai. Pehle woh log jo sirf duniya ki talab mein rehte hain aur apni duaon mein sirf duniya ki bhalai mangte hain, unka aakhirat mein koi hissa nahi. Unki misaal un logon jaisi hai jo Hajj ke baad sirf apne dunyawi maqasid ke liye dua karte hain. Doosre qism ke log woh hain jo duniya aur aakhirat dono ki bhalai mangte hain, jaisa ke agle ayat mein zikr hai. Is se yeh wazeh hota hai ke musalman ki dua sirf dunyawi faidon tak mehdood nahi honi chahiye, balki use aakhirat ki kamyabi ko bhi apni duaon mein shamil karna chahiye. Allah Ta'ala ne farmaya ke aise logon ka aakhirat mein koi hissa nahi jo sirf duniya ke talabgar hon.
Surah 2 : 201
وَ مِنْهُمْ مَّنْ یَّقُوْلُ رَبَّنَاۤ اٰتِنَا فِی الدُّنْیَا حَسَنَةً وَّ فِی الْاٰخِرَةِ حَسَنَةً وَّ قِنَا عَذَابَ النَّارِ
Aur un mein se kuch aise bhi hain jo kehte hain: "Aye hamare Rab! Humein duniya mein bhi bhalai ata farma aur aakhirat mein bhi bhalai ata farma aur humein dozakh ke azaab se bacha."
Yeh ayat un logon ka zikr karti hai jo Allah se duniya aur aakhirat dono ki bhalai talab karte hain. "Hasana" ka matlab sirf maal-o-daulat nahi, balkay har qism ki bhalai hai, jismein sehat, ilm, naik aulad, halal rozi, sukoon, aur achha ikhlaq shamil hai. Aakhirat ki hasana mein jannat, Allah ki raza, aur azaab se nijaat shamil hai. Yeh dua Quran mein sabse ziyada jamiyat wali duaoon mein se hai, jo ek momin ki mukammal falah ki talab hai. Is mein duniya aur aakhirat dono ki kamyabi ki dua ki gayi hai.
Hadees: Anas bin Malik (RA) se riwayat hai ke Nabi Kareem (SAW) aksar yeh dua mangte the: "Rabbana atina fid dunya hasanatan wa fil akhirati hasanatan wa qina azaban nar." (Bukhari, Muslim)
Surah 2 : 202
اُولٰٓئِكَ لَهُمْ نَصِیْبٌ مِّمَّا كَسَبُوْا١ؕ وَ اللّٰهُ سَرِیْعُ الْحِسَابِ
Yehi log hain jin ke liye un ki kamai ka hissa hai, aur Allah jald hisab lene wala hai.
Is ayat mein un logon ki tareef ki ja rahi hai jo duniya aur aakhirat dono ki bhalai talab karte hain. Allah Ta'ala farmate hain ke aise logon ko un ke naik aamal ka poora badla milega. "Naseeb" se murad woh hissa hai jo Allah Ta'ala ne un ke liye muqarrar kiya hai, jo ke un ki duaon aur koshishon ka nateeja hai. Yeh is baat ki daleel hai ke Islam duniya se kinara kashi ka dars nahi deta, balkay duniya mein rehte hue aakhirat ki tayyari ki targheeb deta hai.
"Allah sare'ul hisab" ka matlab hai ke Allah Ta'ala qiyamat ke din bahut jald hisab lenge. Is mein logon ke liye ek tanbeeh bhi hai ke woh apne aamal ka hisab khud karte rahein, kyunki Allah ke hisab mein koi der nahi hogi aur na hi koi cheez chupi rahegi. Har amal ka badla milega, chahe woh chhota ho ya bada.
Surah 2 : 203
وَ اذْكُرُوا اللّٰهَ فِیْۤ اَیَّامٍ مَّعْدُوْدٰتٍ١ؕ فَمَنْ تَعَجَّلَ فِیْ یَوْمَیْنِ فَلَاۤ اِثْمَ عَلَیْهِ١ۚ وَ مَنْ تَاَخَّرَ فَلَاۤ اِثْمَ عَلَیْهِ١ۙ لِمَنِ اتَّقٰى١ؕ وَ اتَّقُوا اللّٰهَ وَ اعْلَمُوْۤا اَنَّكُمْ اِلَیْهِ تُحْشَرُوْنَ
Aur Allah ko ginti ke chand dino mein yaad karo. Phir jo koi do din mein jaldi kare to us par koi gunah nahi, aur jo koi der kare to us par bhi koi gunah nahi, us shakhs ke liye jo parhezgar ho. Aur Allah se daro aur jaan lo ke tum usi ki taraf ikatthe kiye jaoge.
Yeh ayat Hajj ke faraiz mein se Ayyam-e-Tashreeq (11, 12, 13 Dhul Hijjah) mein Allah ke zikr ki ahmiyat bayan karti hai. "Ayyam-e-Ma'doodat" se murad yehi teen din hain jin mein Hajiyon ko Mina mein qayam karna hota hai aur jamarat ko kankariyan marni hoti hain. In dino mein takbeerat aur Allah ka zikr kasrat se karne ka hukm hai. Ayat mein ijazat di gayi hai ke jo haji do din (11 aur 12 Dhul Hijjah) mein jaldi karke Mina se wapas aana chahe, us par koi gunah nahi. Aur jo teesre din (13 Dhul Hijjah) tak thehre, us par bhi koi gunah nahi, bas shart yeh hai ke woh taqwa ikhtiyar kare.
Is se zahir hota hai ke Allah Ta'ala apne bandon par asani chahte hain aur un par bojh nahi dalte. Aakhir mein taqwa ka hukm diya gaya hai aur yaad dilaya gaya hai ke sab ko Allah ke huzoor jama hona hai, jo is baat ki daleel hai ke har amal ka hisab hoga.
Hadees: Nabi Kareem (SAW) ne farmaya: "Ayyam-e-Tashreeq khane peene aur Allah ka zikr karne ke din hain." (Muslim)
Surah 2 : 204
وَ مِنَ النَّاسِ مَنْ یُّعْجِبُكَ قَوْلُهٗ فِی الْحَیٰوةِ الدُّنْیَا وَ یُشْهِدُ اللّٰهَ عَلٰى مَا فِیْ قَلْبِهٖ١ۙ وَ هُوَ اَلَدُّ الْخِصَامِ
Aur logon mein se kuch aise bhi hain jin ki baat duniya ki zindagi mein tumhe pasand aati hai, aur woh Allah ko gawah banate hain us par jo un ke dil mein hai, halanke woh sakht jhagralu hain.
Yeh ayat munafiqeen ki sifat bayan karti hai, jinke zahiri alfaaz dilkash aur meethi baatein hoti hain. Woh apni baat ko sach sabit karne ke liye Allah ko gawah banate hain, halanke un ke dil mein kuch aur hota hai. Un ka maqsad sirf duniya ka faida hasil karna hota hai aur woh logon ko dhoka dete hain. "Aladdul Khisam" ka matlab hai sakht jhagralu aur dushman. Jab un se ikhtilaf kiya jaye ya un ki haqeeqat samne aaye, to woh nihayat shadeed dushmani par utar aate hain.
Un ki baatein sun kar aam log mutasir ho sakte hain, lekin Allah Ta'ala un ke batin ko jante hain. Is ayat mein musalmanon ko munafiqeen ki fitrat se aagah kiya gaya hai taake woh un ke dhoke mein na aayen. Un ka zahir kuch aur hota hai aur batin kuch aur. Yeh log Islam aur musalmanon ke liye khatarnak hote hain.
Hadees: Nabi Kareem (SAW) ne farmaya: "Munafiq ki teen nishaniyan hain: jab baat kare to jhoot bole, jab wada kare to khilaf warzi kare, aur jab amanat rakhi jaye to khayanat kare." (Bukhari, Muslim)
Surah 2 : 205
وَ اِذَا تَوَلّٰى سَعٰى فِی الْاَرْضِ لِیُفْسِدَ فِیْهَا وَ یُهْلِكَ الْحَرْثَ وَ النَّسْلَ١ؕ وَ اللّٰهُ لَا یُحِبُّ الْفَسَادَ
Aur jab woh peeth pherte hain to zameen mein fasaad phailane ki koshish karte hain aur khetiyon aur naslon ko tabah karte hain. Aur Allah fasaad ko pasand nahi karta.
Yeh ayat pichli ayat ki tasalsul mein munafiqeen ke kirdar ko mazeed wazeh karti hai. Jab unhein ikhtiyar milta hai ya woh kisi jagah se rukhsat hote hain, to woh zameen mein fasaad barpa karne ki koshish karte hain. "Fasaad" se murad har qism ki tabahi, zulm, na-insaafi, aur aman-o-amaan ko bigadna hai. Woh sirf insani rishton ko hi nahi bigadte, balkay khetiyon (zar'aat) aur naslon (aulad aur maweshi) ko bhi tabah karte hain. Khetiyon aur naslon ki tabahi se murad ma'ashi aur ma'asharti tabahi hai, jo ke kisi bhi qaum ki buniyad hoti hai. Yeh un ki dushmani aur hasad ki inteha hai ke woh logon ko har tarah se nuqsan pahunchana chahte hain.
Allah Ta'ala ne wazeh farmaya hai ke woh fasaad ko hargiz pasand nahi karte. Islam aman, insaf aur islah ka deen hai, jabke munafiqeen fasaad aur tabahi ke haami hote hain. Is ayat mein musalmanon ko fasaad se bachne aur islah ki taraf raghib hone ki talqeen ki gayi hai.
Surah 2 : 206
وَ اِذَا قِیْلَ لَهُ اتَّقِ اللّٰهَ اَخَذَتْهُ الْعِزَّةُ بِالْاِثْمِ فَحَسْبُهٗ جَهَنَّمُ وَ لَبِئْسَ الْمِهَادُ
Aur jab us se kaha jaata hai ke Allah se dar, to usay gunah par ghuroor aa jaata hai. Pas us ke liye jahannum hi kaafi hai, aur woh kya hi bura thikana hai.
Yeh ayat un logon ka zikr karti hai jo nasihat qubool nahi karte aur gunah par datay rehte hain. Jab unhein Allah se darne ko kaha jaata hai, to unka takabbur unhein gunah mein aur zyada dhakel deta hai. Woh apni ghalati tasleem karne ke bajaye, apni izzat aur ana ko tarjeeh dete hain.
Quran mein kayi maqamaat par takabbur ki mazammat ki gayi hai. Allah Ta'ala farmata hai ke woh mutakabbir logon ko pasand nahi karta. Aise logon ka thikana jahannum hai, jo ke badtareen jagah hai. Is ayat mein unki sifarish ki gayi hai jo haq ko pehchanne ke bawajood apni zid aur takabbur ki wajah se usay rad kar dete hain.
Hadees mein aata hai ke Rasoolullah (SAW) ne farmaya: "Jiske dil mein zarra barabar bhi takabbur hoga, woh jannat mein dakhil nahi hoga." (Sahih Muslim)
Is se maloom hota hai ke takabbur sirf ek akhlaqi burai nahi, balkay aakhirat mein sakht azab ka sabab bhi hai.
Surah 2 : 207
وَ مِنَ النَّاسِ مَنْ یَّشْرِیْ نَفْسَهُ ابْتِغَآءَ مَرْضَاتِ اللّٰهِ وَ اللّٰهُ رَءُوْفٌۢ بِالْعِبَادِ
Aur logon mein se koi aisa bhi hai jo Allah ki raza talab karte hue apni jaan bech deta hai, aur Allah bandon par bahut meharban hai.
Pichli ayat mein un logon ka zikr tha jo takabbur ki wajah se haq se munh modte hain, jabke yeh ayat un mominon ki tareef karti hai jo Allah ki raza aur khushnoodi hasil karne ke liye apni jaan tak qurban karne ko tayyar rehte hain. Yeh log duniya ki laalach aur nafsani khwahishat ko chhod kar Allah ki itaat ko awwaliyat dete hain.
Is ayat ka nuzool Hazrat Suhaib Ar-Rumi (RA) ke bare mein bataya jaata hai. Jab unhone hijrat ki to mushrikeen ne unka maal rok liya. Unhone apna maal chhod kar sirf apni jaan bachai aur Madina pahunche. Nabi Akram (SAW) ne unhein dekh kar farmaya: "Suhaib ne munafa kamaya, Suhaib ne munafa kamaya."
Yeh ayat is baat ki daleel hai ke Allah Ta'ala apne un bandon par bahut meharban hai jo uski khushnoodi ke liye har qurbani dene ko tayyar rehte hain. Woh unke aamal ko qabool karta hai aur unhein behtareen ajar se nawazta hai.
Surah 2 : 208
یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوا ادْخُلُوْا فِی السِّلْمِ كَآفَّةً وَّ لَا تَتَّبِعُوْا خُطُوٰتِ الشَّیْطٰنِ اِنَّهٗ لَكُمْ عَدُوٌّ مُّبِیْنٌ
Aye imaan walo! Islam mein poori tarah daakhil ho jao, aur shaitan ke qadmon par mat chalo, beshak woh tumhara khula dushman hai.
Aye imaan walo! Is ayat mein Allah Ta'ala musalmanon ko mukammal taur par Islam mein dakhil hone ka hukm de raha hai. Iska matlab yeh hai ke Islam ke tamam ahkamaat ko qubool kiya jaye aur un par amal kiya jaye, chahe woh aqeede se mutalliq hon ya ibadaat, muamlaat ya akhlaq se.
Islam ko tukdon mein taqseem karna ya apni pasand ke ahkamaat par amal karna aur baqi ko chhod dena durust nahi. Is ke saath hi shaitan ke qadmon par chalne se mana kiya gaya hai. Shaitan insaan ka khula dushman hai jo usay har burai aur gumrahi ki taraf bulata hai. Uske waswason aur behkawe se bachna zaroori hai.
Allah Ta'ala Quran mein farmata hai: "Beshak shaitan tumhara dushman hai, to tum bhi usay dushman hi samjho." (Surah Fatir: 6)
Mukammal Islam mein dakhil hona hi asal kamyabi aur shaitan ke shar se bachne ka zariya hai.
Surah 2 : 209
فَاِنْ زَلَلْتُمْ مِّنْۢ بَعْدِ مَا جَآءَتْكُمُ الْبَیِّنٰتُ فَاعْلَمُوْۤا اَنَّ اللّٰهَ عَزِیْزٌ حَكِیْمٌ
Phir agar tum phisal gaye is ke baad ke tumhare paas roshan daleelen aa chuki hain, to jaan lo ke beshak Allah zabardast hikmat wala hai.
Is ayat mein Allah Ta'ala imaan walon ko tanbeeh farma raha hai ke roshan daleelen aur wazeh hidayat milne ke baad agar woh haq se phisal gaye ya gumrah ho gaye, to unhein Allah ki qudrat aur hikmat ka ilm hona chahiye. Allah Ta'ala zabardast hai, koi usay rok nahi sakta, aur woh har kaam hikmat ke saath karta hai.
Jab insaan ko haq ki pehchan ho jaye aur uske paas Allah ki taraf se wazeh nishaniyan aa jayen, phir bhi woh inkar kare ya gumrahi ikhtiyar kare, to us par Allah ka azab ya pakad yaqini hai. Allah Ta'ala apne faislon mein Aziz (zabardast) hai, yani koi uske faisle ko badal nahi sakta, aur Hakeem (hikmat wala) hai, yani uske har faisle mein gehri hikmat posheeda hoti hai.
Yeh ayat is baat ki takeed karti hai ke hidayat milne ke baad us par qaim rehna nihayat zaroori hai, kyunke gumrahi ikhtiyar karne walon ka anjaam Allah ke haath mein hai.
Surah 2 : 210
هَلْ یَنْظُرُوْنَ اِلَّاۤ اَنْ یَّاْتِیَهُمُ اللّٰهُ فِیْ ظُلَلٍ مِّنَ الْغَمَامِ وَ الْمَلٰٓئِكَةُ وَ قُضِیَ الْاَمْرُ وَ اِلَى اللّٰهِ تُرْجَعُ الْاُمُوْرُ
Kya woh is ke siwa kisi aur cheez ka intezar kar rahe hain ke Allah un ke paas badalon ke saayon mein aur farishton ke saath aa jaye aur mamla khatam kar diya jaye? Aur sab kaam Allah hi ki taraf lautaye jaate hain.
Yeh ayat un logon se mukhatib hai jo Allah ki nishaniyon aur Rasool (SAW) ki daawat ko jhutlate hain aur azab-e-Ilahi ke muntazir rehte hain. Allah Ta'ala unhein tanbeeh kar raha hai ke kya woh sirf is baat ka intezar kar rahe hain ke Allah Ta'ala khud badalon ke saayon mein aur farishton ke saath unke paas aa jaye aur mamla khatam kar diya jaye, yani qayamat aa jaye aur faisla ho jaye?
Yeh darasal qayamat ke din ki ek jhalak hai jab Allah Ta'ala apne jalaal ke saath zahir hoga aur tamam mamlaat ka faisla farma dega. Us din kisi ko inkar ya bahana banane ka mauqa nahi milega. Har cheez ka ikhtitam Allah ke hukm se hoga aur sab kaam usi ki taraf lautaye jayenge.
Is ayat mein un logon ko dhamki di gayi hai jo duniya mein ghaflat mein rehte hain aur aakhirat ki tayyari nahi karte. Unhein yaad dilaya ja raha hai ke Allah hi har cheez ka malik hai aur har mamle ka aakhri faisla usi ke paas hai.
Surah 2 : 211
سَلْ بَنِیْۤ اِسْرَآءِیْلَ كَمْ اٰتَیْنٰهُمْ مِّنْ اٰیَةٍۭ بَیِّنَةٍؕ وَ مَنْ یُّبَدِّلْ نِعْمَةَ اللّٰهِ مِنْۢ بَعْدِ مَا جَآءَتْهُ فَاِنَّ اللّٰهَ شَدِیْدُ الْعِقَابِ
Bani Israel se pucho ke humne unhe kitni roshan nishaniyan di hain. Aur jo Allah ki nemat ko uske paas aa jaane ke baad badal de, to beshak Allah sakht azaab dene wala hai.
Is ayat mein Allah Ta'ala Nabi Akram (SAW) ko hukm de rahe hain ke woh Bani Israel se daryaft karein ke unhe kitni wazeh nishaniyan aur mojizat ata kiye gaye. Ye nishaniyan unki hidayat aur Allah ki qudrat ka saboot the, jaise samandar ka phatna, Mann-o-Salwa ka nazil hona, pathar se chashme jari hona, aur Firaun se nijaat. Lekin unhone in nematon ki qadar na ki aur unhe badal diya, yaani Allah ke ahkamaat ki mukhalifat ki aur kufr ikhtiyar kiya.
Ayat ke agle hisse mein ek aam usool bayan kiya gaya hai ke jo shakhs Allah ki nemat ko uske paas aa jaane ke baad badal de, yaani uski na-shukri kare, uski qadar na kare ya usse inkar kare, to beshak Allah Ta'ala sakht azaab dene wala hai. Ye Bani Israel ke liye bhi tanbeeh thi aur ummat-e-Muhammadiyah ke liye bhi ke woh Allah ki nematon ki qadar karein aur unki na-shukri se bachein.
Surah 2 : 212
زُیِّنَ لِلَّذِیْنَ كَفَرُوا الْحَیٰوةُ الدُّنْیَا وَ یَسْخَرُوْنَ مِنَ الَّذِیْنَ اٰمَنُوْاۘ وَ الَّذِیْنَ اتَّقَوْا فَوْقَهُمْ یَوْمَ الْقِیٰمَةِؕ وَ اللّٰهُ یَرْزُقُ مَنْ یَّشَآءُ بِغَیْرِ حِسَابٍ
Jin logon ne kufr kiya, unke liye duniya ki zindagi khoobsurat bana di gayi hai aur woh imaan walon ka mazaaq udate hain. Aur jo log parhezgar hain, woh qayamat ke din unse upar honge. Aur Allah jise chahta hai be-hisab rizq deta hai.
Is ayat mein Allah Ta'ala kuffar ke haal ko bayan kar rahe hain ke unke liye duniya ki zindagi ko khoobsurat bana diya gaya hai. Woh duniya ki zeenat, maal-o-daulat aur aaraish mein magan rehte hain aur isi ko apni kamyabi samajhte hain. Isi wajah se woh imaan walon ka mazaaq udate hain, unhe ghareeb, kamzor aur be-aqal samajhte hain, kyunki momineen duniya ki chamak-damak ke bajaye aakhirat ki fikr karte hain.
Lekin Allah Ta'ala wazeh karte hain ke jo log parhezgar hain, woh qayamat ke din unse upar honge. Yaani aakhirat mein asal izzat, bulandi aur kamyabi taqwa walon ke liye hai, na ke duniya parast logon ke liye. Duniya ki daulat aur izzat fani hai, jabke aakhirat ki kamyabi daimi hai. Allah jise chahta hai duniya mein be-hisab rizq deta hai, ye uski hikmat hai, lekin ye rizq aakhirat mein darjat ki bunyad nahi banta.
Surah 2 : 213
كَانَ النَّاسُ اُمَّةً وَّاحِدَةً۫ فَبَعَثَ اللّٰهُ النَّبِیّٖنَ مُبَشِّرِیْنَ وَ مُنْذِرِیْنَ وَ اَنْزَلَ مَعَهُمُ الْكِتٰبَ بِالْحَقِّ لِیَحْكُمَ بَیْنَ النَّاسِ فِیْمَا اخْتَلَفُوْا فِیْهِؕ وَ مَا اخْتَلَفَ فِیْهِ اِلَّا الَّذِیْنَ اُوْتُوْهُ مِنْۢ بَعْدِ مَا جَآءَتْهُمُ الْبَیِّنٰتُ بَغْیًۢا بَیْنَهُمْۚ فَهَدَى اللّٰهُ الَّذِیْنَ اٰمَنُوْا لِمَا اخْتَلَفُوْا فِیْهِ مِنَ الْحَقِّ بِاِذْنِهٖؕ وَ اللّٰهُ یَهْدِیْ مَنْ یَّشَآءُ اِلٰى صِرَاطٍ مُّسْتَقِیْمٍ
Log pehle ek hi ummat the, phir Allah ne nabiyon ko bheja khushkhabri dene wale aur darane wale bana kar. Aur unke saath haq ke saath kitab nazil ki taake woh logon ke darmiyan un baton ka faisla karein jin mein woh ikhtilaf karte the. Aur is mein ikhtilaf unhi logon ne kiya jinhe kitab di gayi thi, wazeh nishaniyan aa jaane ke baad, sirf aapas ki zid aur hasad ki wajah se. Phir Allah ne imaan walon ko apne hukm se us haq ki taraf hidayat di jis mein woh ikhtilaf karte the. Aur Allah jise chahta hai seedhi raah ki taraf hidayat deta hai.
Is ayat mein insaniyat ki ibtidai halat aur nabuwat ke maqsad ko bayan kiya gaya hai. Shuru mein tamam log ek hi ummat the, yaani Aadam (AS) ke zamane se ek muddat tak sab ek hi deen par the. Jab logon mein ikhtilafat paida hue aur woh haq se bhatakne lage, to Allah Ta'ala ne nabiyon ko bheja jo logon ko neki ki khushkhabri dete aur burai se darate the. Unke saath Allah ne haq par mabni kitabein nazil keen taake woh logon ke darmiyan un masail ka faisla karein jin mein woh ikhtilaf karte the.
Afsoos ki baat ye hai ke jin logon ko kitab aur ilm diya gaya tha, unhone hi wazeh nishaniyan aa jaane ke baad bhi ikhtilaf kiya, aur ye ikhtilaf sirf aapas ki zid, hasad aur sar-kashi ki wajah se tha. Lekin Allah Ta'ala ne apne fazl se imaan walon ko us haq ki taraf hidayat di jis mein doosre log gumrah hue the. Ye Allah ki rehmat hai ke woh jise chahta hai seedhi raah ki taraf hidayat deta hai, jo ke sirf uski marzi aur hikmat se mumkin hai.
Surah 2 : 214
اَمْ حَسِبْتُمْ اَنْ تَدْخُلُوا الْجَنَّةَ وَ لَمَّا یَاْتِكُمْ مَّثَلُ الَّذِیْنَ خَلَوْا مِنْ قَبْلِكُمْؕ مَسَّتْهُمُ الْبَاْسَآءُ وَ الضَّرَّآءُ وَ زُلْزِلُوْا حَتّٰى یَقُوْلَ الرَّسُوْلُ وَ الَّذِیْنَ اٰمَنُوْا مَعَهٗ مَتٰى نَصْرُ اللّٰهِؕ اَلَاۤ اِنَّ نَصْرَ اللّٰهِ قَرِیْبٌ
Kya tumne ye gumaan kar liya hai ke tum jannat mein dakhil ho jaoge, jabke abhi tak tum par un logon jaisi mushkilat nahi aayin jo tumse pehle guzar chuke hain? Unhe sakht takleefein aur musibatein pahunchi aur unhe is qadar jhanjhora gaya ke Rasool aur unke saath imaan lane wale keh uthe: "Allah ki madad kab aayegi?" Sun lo! Beshak Allah ki madad qareeb hai.
Is ayat mein Allah Ta'ala musalmanon ko tanbeeh farma rahe hain ke jannat ka husool sirf zubani daawe se nahi hota, balki uske liye azmaishon aur mushkilat se guzarna padta hai. Pichli ummaton, jaise Bani Israel aur doosre nabiyon ke perokaron par bhi sakht takleefein, musibatein aur tangdasti aayi. Unhe is qadar jhanjhora gaya aur azmaya gaya ke yahan tak ke Rasool aur unke saath imaan lane wale bhi keh uthe ke Allah ki madad kab aayegi?
Ye sawal unki be-sabri ki wajah se nahi tha, balki azmaish ki shiddat aur Allah ki madad ke intezar mein tha. Is par Allah Ta'ala ne tasalli di ke sun lo, beshak Allah ki madad qareeb hai. Ye ayat musalmanon ko sabr, istiqamat aur Allah par tawakkal ki talqeen karti hai. Mushkilat aur azmaishein imaan ko mazboot karti hain aur Allah ki madad hamesha mushkil waqt ke baad hi aati hai.
Surah 2 : 215
یَسْئَلُوْنَكَ مَا ذَا یُنْفِقُوْنَؕ۬ قُلْ مَاۤ اَنْفَقْتُمْ مِّنْ خَیْرٍ فَلِلْوَالِدَیْنِ وَ الْاَقْرَبِیْنَ وَ الْیَتٰمٰى وَ الْمَسٰكِیْنِ وَ ابْنِ السَّبِیْلِؕ وَ مَا تَفْعَلُوْا مِنْ خَیْرٍ فَاِنَّ اللّٰهَ بِهٖ عَلِیْمٌ
Log aapse puchte hain ke woh kya kharch karein? Keh dijiye: Jo kuch tum khair (achchi cheez) kharch karo, woh walidain ke liye, rishtedaron ke liye, yateemon ke liye, miskeeno ke liye aur musafir ke liye hai. Aur jo bhi tum neki karoge, beshak Allah usse khoob waqif hai.
Is ayat mein sahaba-e-karam ke ek sawal ka jawab diya gaya hai ke Allah ki raah mein kya kharch kiya jaye. Allah Ta'ala ne farmaya ke jo kuch tum khair (achchi cheez) kharch karo, yaani har woh cheez jo halal aur pakeeza ho aur tumhare liye qeemati ho, woh Allah ki raah mein kharch ki ja sakti hai. Is mein maal, waqt, ilm, aur har qism ki madad shamil hai.
Phir Allah Ta'ala ne kharch karne ke masarif (jaghein) bayan kiye hain, jin mein sabse pehla haq walidain ka hai, phir rishtedar, uske baad yateem (jin ke walidain na hon), miskeen (jo apni zaroorat poori na kar sakein) aur ibn-us-sabeel (musafir jo safar mein tangdast ho jaye). Ye tarteeb afzaliyat ko bhi zahir karti hai. Akhir mein farmaya gaya ke jo bhi tum neki karoge, beshak Allah usse khoob waqif hai. Iska matlab hai ke Allah tumhari niyat, tumhare amal aur uske ajr ko janta hai, aur woh uska behtareen badla dega.
Surah 2 : 216
كُتِبَ عَلَیْكُمُ الْقِتَالُ وَ هُوَ كُرْهٌ لَّكُمْ وَ عَسٰۤى اَنْ تَكْرَهُوْا شَیْئًا وَّ هُوَ خَیْرٌ لَّكُمْ وَ عَسٰى اَنْ تُحِبُّوْا شَیْئًا وَّ هُوَ شَرٌّ لَّكُمْ وَ اللّٰهُ یَعْلَمُ وَ اَنْتُمْ لَا تَعْلَمُوْنَ
Tum par qital (jang) farz kiya gaya hai, halaanke woh tumhe na-pasand hai. Aur ho sakta hai ke tum kisi cheez ko na-pasand karo aur woh tumhare liye behtar ho, aur ho sakta hai ke tum kisi cheez ko pasand karo aur woh tumhare liye buri ho. Aur Allah jaanta hai aur tum nahi jaante.
Is ayat mein Allah Ta'ala ne musalmanon par qital (jang) ko farz qaraar diya hai, jabke insani fitrat ke aitbaar se yeh ek na-pasandida amal hai. Jang mein jaan-o-maal ka nuqsan hota hai, isliye tabiyat is se ghabrati hai. Lekin Allah Ta'ala ne wazahat farmai ke aksar aisa hota hai ke insaan kisi cheez ko bura samajhta hai, magar woh uske liye behtar hoti hai, aur kisi cheez ko achha samajhta hai, magar woh uske liye buri hoti hai. Iski wajah yeh hai ke insaan ka ilm mehdood hai, jabke Allah Ta'ala har cheez ka ilm rakhta hai aur woh apne bandon ke liye behtareen faisle karta hai.
Is hukm mein musalmanon ko yeh sabaq diya gaya hai ke Allah ke ahkamat ki pairwi mein apni nafsani khwahishat aur tabiyat ki na-pasandidgi ko qurban karna chahiye. Qital, agarche zahiran takleef deh hai, lekin deen ki hifazat, zulm ke khatme aur haq ki sarbulandi ke liye nihayat zaroori hai, aur is mein akhirat ki kamyabi aur duniya ki izzat posheeda hai.
Surah 2 : 217
یَسْئَلُوْنَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِیْهِ قُلْ قِتَالٌ فِیْهِ كَبِیْرٌ وَ صَدٌّ عَنْ سَبِیْلِ اللّٰهِ وَ كُفْرٌۢ بِهٖ وَ الْمَسْجِدِ الْحَرَامِ وَ اِخْرَاجُ اَهْلِهٖ مِنْهُ اَكْبَرُ عِنْدَ اللّٰهِ وَ الْفِتْنَةُ اَكْبَرُ مِنَ الْقَتْلِ وَ لَا یَزَالُوْنَ یُقَاتِلُوْنَكُمْ حَتّٰى یَرُدُّوْكُمْ عَنْ دِیْنِكُمْ اِنِ اسْتَطَاعُوْا وَ مَنْ یَّرْتَدِدْ مِنْكُمْ عَنْ دِیْنِهٖ فَیَمُتْ وَ هُوَ كَافِرٌ فَاُولٰٓئِكَ حَبِطَتْ اَعْمَالُهُمْ فِی الدُّنْیَا وَ الْاٰخِرَةِ وَ اُولٰٓئِكَ اَصْحٰبُ النَّارِ هُمْ فِیْهَا خٰلِدُوْنَ
Woh aapse hurmat wale mahine mein qital (jang) ke baare mein poochte hain. Keh dijiye: Us mein qital karna bada gunah hai. Lekin Allah ke raaste se rokna, us ka inkar karna, Masjid-e-Haram se rokna aur uske rehne walon ko wahan se nikalna Allah ke nazdeek is se bhi bada gunah hai. Aur fitna qatl se bhi bada hai. Aur woh tumse hamesha ladte rahenge yahan tak ke agar ho sake to tumhe tumhare deen se pher den. Aur tum mein se jo koi apne deen se phir jaye aur kafir hokar mare to unke aamal duniya aur akhirat mein zaya ho gaye, aur woh dozakh wale hain, woh us mein hamesha rahenge.
Yeh ayat hurmat wale mahine mein qital ke mutalliq sahaba ke sawal ka jawab deti hai. Allah Ta'ala ne farmaya ke hurmat wale mahine mein qital karna bada gunah hai, lekin kuffar ke afaal (actions) is se bhi zyada bade gunah hain. Unke afaal mein Allah ke raaste se rokna, Allah ka inkar karna, Masjid-e-Haram se musalmanon ko rokna aur uske rehne walon ko wahan se nikalna shamil hain. In sab se badhkar fitna (deen se phirne par majboor karna) qatl se bhi bada hai.
Is ayat mein kuffar ki asal niyat ko wazeh kiya gaya hai ke woh hamesha musalmanon se ladte rahenge taake unhe unke deen se pher den. Isliye musalmanon ko hoshiyar rehna chahiye. Ayat ke ikhtitam mein irtidad (deen se phir jane) ki shadeed saza bayan ki gayi hai. Jo shakhs deen se phir jaye aur kufr ki halat mein mare, uske tamam aamal duniya aur akhirat mein zaya ho jayenge aur woh hamesha dozakh mein rahega. Yeh is baat ki takeed hai ke deen-e-Islam par sabit qadmi ikhtiyar karna nihayat zaroori hai.
Surah 2 : 218
اِنَّ الَّذِیْنَ اٰمَنُوْا وَ الَّذِیْنَ هَاجَرُوْا وَ جٰهَدُوْا فِیْ سَبِیْلِ اللّٰهِ اُولٰٓئِكَ یَرْجُوْنَ رَحْمَتَ اللّٰهِ وَ اللّٰهُ غَفُوْرٌ رَّحِیْمٌ
Beshak jo log imaan laye aur jinhone hijrat ki aur Allah ki raah mein jihad kiya, wohi Allah ki rehmat ke umeedwar hain. Aur Allah bakhshne wala, nihayat meherban hai.
Is ayat mein Allah Ta'ala ne un logon ki tareef ki hai jo sachche dil se imaan laye, phir Allah ki raza ke liye apne watan ko chhod kar hijrat ki, aur phir Allah ke deen ko buland karne ke liye jihad kiya. Aise log hi Allah ki rehmat ke sahih umeedwar hain. Allah Ta'ala ne in teenon sifaton ko ek saath zikr karke inki ahmiyat ko wazeh kiya hai.
Emaan har amal ki bunyad hai. Hijrat Allah ki raah mein qurbani aur deen ki khatir har cheez ko tark karne ka saboot hai. Aur jihad Allah ke kalime ko buland karne aur zulm-o-fasad ko mitane ki koshish hai. Jo shakhs in sifaton se muttassif ho, woh yaqeenan Allah ki rehmat aur bakhshish ka mustahiq hai. Ayat ke ikhtitam mein Allah Ta'ala ke sifati naam 'Ghafoor' (bakhshne wala) aur 'Raheem' (nihayat meherban) ka zikr is baat ki daleel hai ke woh apne bandon ki in qurbaniyon ko qabool farmata hai aur unke gunahon ko maaf kar deta hai.
Surah 2 : 219
یَسْئَلُوْنَكَ عَنِ الْخَمْرِ وَ الْمَیْسِرِ قُلْ فِیْهِمَاۤ اِثْمٌ كَبِیْرٌ وَّ مَنَافِعُ لِلنَّاسِ وَ اِثْمُهُمَاۤ اَكْبَرُ مِنْ نَّفْعِهِمَا وَ یَسْئَلُوْنَكَ مَا ذَا یُنْفِقُوْنَ قُلِ الْعَفْوَ كَذٰلِكَ یُبَیِّنُ اللّٰهُ لَكُمُ الْاٰیٰتِ لَعَلَّكُمْ تَتَفَكَّرُوْنَ
Woh aapse sharab aur juwe ke baare mein poochte hain. Keh dijiye: Un dono mein bada gunah hai aur logon ke liye kuch faide bhi hain, magar unka gunah unke faide se kahin zyada hai. Aur woh aapse poochte hain ke kya kharch karein? Keh dijiye: Jo zaroorat se zyada ho (yani maafi). Isi tarah Allah tumhare liye ayatein bayan karta hai taake tum gaur-o-fikar karo.
Is ayat mein do aham sawalon ke jawabat diye gaye hain. Pehla sawal sharab (alcohol) aur juwe (gambling) ke mutalliq hai. Allah Ta'ala ne farmaya ke in dono mein bada gunah hai, agarche in mein logon ke liye kuch dunyawi faide bhi nazar aate hain (maslan tijarat ya waqti lutf). Lekin inke nuqsanat aur gunah inke faidon se kahin zyada hain. Yeh hukm sharab ki tadreeji hurmat ka pehla marhala tha, jismein uske nuqsanat ko wazeh kiya gaya. Baad mein mukammal hurmat ka hukm nazil hua.
Doosra sawal Allah ki raah mein kya kharch kiya jaye iske mutalliq hai. Jawab mein farmaya gaya: 'Al-Afw', jiska matlab hai woh maal jo apni zaroorat se zyada ho. Yani insaan apni bunyadi zarooriyat poori karne ke baad jo kuch bache, woh Allah ki raah mein kharch kare. Is mein yeh hikmat hai ke insaan par bojh na pade aur woh khushi se kharch kare. Allah Ta'ala in ayaton ko isliye bayan karta hai taake log gaur-o-fikar karein aur sahih raaste par chal saken.
Surah 2 : 220
فِی الدُّنْیَا وَ الْاٰخِرَةِ وَ یَسْئَلُوْنَكَ عَنِ الْیَتٰمٰى قُلْ اِصْلَاحٌ لَّهُمْ خَیْرٌ وَ اِنْ تُخَالِطُوْهُمْ فَاِخْوَانُكُمْ وَ اللّٰهُ یَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ وَ لَوْ شَآءَ اللّٰهُ لَاَعْنَتَكُمْ اِنَّ اللّٰهَ عَزِیْزٌ حَكِیْمٌ
Duniya aur akhirat ke baare mein. Aur woh aapse yateemon ke baare mein poochte hain. Keh dijiye: Unke liye behtareen tareeqe se islah karna behtar hai. Aur agar tum unke saath mil-jul kar raho to woh tumhare bhai hain. Aur Allah fasad karne wale ko islah karne wale se khoob jaanta hai. Aur agar Allah chahta to tumhe mushkil mein daal deta. Beshak Allah zabardast hikmat wala hai.
Is ayat mein yateemon ke huqooq aur unke maal ki hifazat ke mutalliq ahkamat bayan kiye gaye hain. Sahaba ne yateemon ke maal ke bare mein sawal kiya tha, kyunki shuru mein unke maal ko alag rakhne aur unse milne julne se parhez karne ka hukm tha, jiski wajah se mushkilat paida ho rahi thin. Allah Ta'ala ne wazahat farmai ke yateemon ke liye behtareen tareeqe se islah karna behtar hai.
Agar tum unke saath mil-jul kar raho (yani unke kharch aur apne kharch ko milakar chalao) to is mein koi harj nahi, kyunki woh tumhare deeni bhai hain. Asal cheez niyat ki durustgi hai. Allah Ta'ala fasad karne wale ko islah karne wale se khoob jaanta hai. Yani agar niyat yateem ka maal hadapne ki nahi, balki uski behtari ki hai, to mil-jul kar rehna jaiz hai. Allah Ta'ala ne apni rehmat se is mamle mein asani paida ki hai, warna agar woh chahta to tumhe sakhti mein daal deta. Beshak Allah zabardast qudrat wala aur hikmat wala hai, jo apne bandon ke liye asani chahta hai.
Surah 2 : 221
وَ لَا تَنْكِحُوا الْمُشْرِكٰتِ حَتّٰى یُؤْمِنَّ وَ لَاَمَةٌ مُّؤْمِنَةٌ خَیْرٌ مِّنْ مُّشْرِكَةٍ وَّ لَوْ اَعْجَبَتْكُمْ وَ لَا تُنْكِحُوا الْمُشْرِكِیْنَ حَتّٰى یُؤْمِنُوْا وَ لَعَبْدٌ مُّؤْمِنٌ خَیْرٌ مِّنْ مُّشْرِكٍ وَّ لَوْ اَعْجَبَكُمْ اُولٰٓئِكَ یَدْعُوْنَ اِلَى النَّارِ وَ اللّٰهُ یَدْعُوْۤا اِلَى الْجَنَّةِ وَ الْمَغْفِرَةِ بِاِذْنِهٖ وَ یُبَیِّنُ اٰیٰتِهٖ لِلنَّاسِ لَعَلَّهُمْ یَتَذَكَّرُوْنَ
Aur mushrik aurton se nikah na karo jab tak woh iman na layen. Aur yaqeenan ek momina laundi (ghulam aurat) mushrika se behtar hai, khwah woh tumhein kitni hi pasand kyun na ho. Aur na mushrik mardon ke nikah mein apni aurton ko do jab tak woh iman na layen. Aur yaqeenan ek momin ghulam mushrik se behtar hai, khwah woh woh tumhein kitna hi pasand kyun na ho. Yeh log dozakh ki taraf bulate hain, aur Allah apne hukm se jannat aur maghfirat ki taraf bulata hai. Aur woh apni ayatein logon ke liye bayan karta hai taake woh naseehat haasil karein.
Is ayat mein Allah Ta'ala ne musalmanon ko mushrik mardon aur aurton se nikah karne se mana farmaya hai jab tak woh iman na layen. Yeh hukm is bunyad par hai ke shirk sabse bada gunah hai aur iska asar rishton par bhi padta hai. Allah ne wazeh farmaya ke ek momina laundi ya ek momin ghulam, apni azadi aur duniya ki pasand ke bawajood, ek mushrik se behtar hai. Iski wajah yeh hai ke iman ki bunyad par rishta qaim karna duniya aur akhirat dono mein falah ka zariya hai.
Ayat ke ikhtitam mein Allah Ta'ala ne is hukm ki hikmat bayan ki hai: mushrik log dozakh ki taraf bulate hain, jabke Allah Ta'ala apne hukm se jannat aur maghfirat ki taraf bulata hai. Is tarah Allah Ta'ala apni ayaton ko logon ke liye bayan karta hai taake woh ghaur karein aur sahih raah ikhtiyar karein. Iman aur kufr ke darmiyan yeh bunyadi farq hai jo zindagi ke har shobay, khaas taur par nikah jaise muqaddas rishte mein, numayan hota hai.
Surah 2 : 222
وَ یَسْئَلُوْنَكَ عَنِ الْمَحِیْضِ قُلْ هُوَ اَذًى فَاعْتَزِلُوا النِّسَآءَ فِی الْمَحِیْضِ وَ لَا تَقْرَبُوْهُنَّ حَتّٰى یَطْهُرْنَ فَاِذَا تَطَهَّرْنَ فَاْتُوْهُنَّ مِنْ حَیْثُ اَمَرَكُمُ اللّٰهُ اِنَّ اللّٰهَ یُحِبُّ التَّوَّابِیْنَ وَ یُحِبُّ الْمُتَطَهِّرِیْنَ
Aur woh aapse haiz (mahwaari) ke bare mein poochte hain. Keh dijiye: "Woh ek takleef (ya gandagi) hai, pas haiz ke dino mein aurton se alag raho, aur unke qareeb na jao jab tak woh paak na ho jayen. Phir jab woh paak ho jayen, to unke paas wahan se aao jahan se Allah ne tumhein hukm diya hai." Beshak Allah tauba karne walon ko aur paak rehne walon ko pasand karta hai.
Is ayat mein Allah Ta'ala ne haiz (menstruation) ke mutalliq ahkam bayan farmaye hain. Jab sahaba ne Rasoolullah ﷺ se haiz ke bare mein poocha, to Allah ne wahi nazil ki ke haiz ek aza (takleef ya gandagi) hai. Isliye haiz ke dino mein aurton se mubasharat (intercourse) se parhez karne ka hukm diya gaya. Iska matlab yeh nahi ke unse bilkul alag raha jaye, balkay sirf jinsi talluqat se mana kiya gaya hai. Deegar muamlaat mein unke sath rehna jaiz hai, jaisa ke Rasoolullah ﷺ ki sunnat se sabit hai.
Jab aurtein haiz se paak ho jayen aur ghusl kar lein, to unke paas wahan se aane ki ijazat hai jahan se Allah ne hukm diya hai, yani shara'i tareeqe se. Ayat ke ikhtitam mein Allah Ta'ala ne farmaya ke woh tauba karne walon aur paak rehne walon ko pasand karta hai. Yeh is baat ki daleel hai ke Islam taharat aur pakeezgi ko bahut ahmiyat deta hai, chahe woh jismani ho ya roohani. Is hukm mein sehat aur pakeezgi dono ka khayal rakha gaya hai.
Surah 2 : 223
نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَاْتُوْا حَرْثَكُمْ اَنّٰى شِئْتُمْ وَ قَدِّمُوْا لِاَنْفُسِكُمْ وَ اتَّقُوا اللّٰهَ وَ اعْلَمُوْۤا اَنَّكُمْ مُّلٰقُوْهُ وَ بَشِّرِ الْمُؤْمِنِیْنَ
Tumhari aurtein tumhare liye kheti hain, pas apni kheti mein jahan se chaho aao. Aur apne liye aage bhej do (nekiyan karo). Aur Allah se daro aur jaan lo ke tum us se milne wale ho. Aur iman walon ko khushkhabri suna do.
Is ayat mein azdwaji talluqat ke mutalliq hidayat di gayi hain. Allah Ta'ala ne aurton ko kheti se tashbeeh di hai, jiska matlab yeh hai ke woh nasl badhane ka zariya hain. Is tashbeeh ke zariye yeh wazeh kiya gaya hai ke shohar apni biwiyon ke paas jaiz tareeqe se, apni marzi ke mutabiq aa sakte hain, bashart-e-ke woh shara'i hudood ke andar ho aur maqsad nasl ki afzaish ho. Is mein kisi khas position ki qaid nahi, balkay maqsad ki pakeezgi zaroori hai.
Iske sath hi Allah Ta'ala ne hukm diya ke "apne liye aage bhej do", yani nek aamal karo aur apni akhirat ki tayyari karo. Is mein aulad ki sahih tarbiyat bhi shamil hai. Phir farmaya ke "Allah se daro aur jaan lo ke tum us se milne wale ho". Yeh taqwa aur akhirat ki jawabdehi ki yaad dehani hai. Aakhir mein, Allah Ta'ala ne iman walon ko khushkhabri sunane ka hukm diya, jo is baat ki daleel hai ke jo log Allah ke ahkam ki pabandi karte hain, unke liye behtareen anjam hai.
Surah 2 : 224
وَ لَا تَجْعَلُوا اللّٰهَ عُرْضَةً لِّاَیْمَانِكُمْ اَنْ تَبَرُّوْا وَ تَتَّقُوْا وَ تُصْلِحُوْا بَیْنَ النَّاسِ وَ اللّٰهُ سَمِیْعٌ عَلِیْمٌ
Aur apni qasmon ke zariye Allah ko neki karne, taqwa ikhtiyar karne aur logon ke darmiyan sulah karwane mein rukawat na banao. Aur Allah sab kuch sunne wala, sab kuch janne wala hai.
Is ayat mein Allah Ta'ala ne musalmanon ko hidayat di hai ke woh Allah ke naam ki qasmon ko neki, taqwa aur logon ke darmiyan sulah karwane mein rukawat na banayen. Baaz log kisi neki ke kaam se bachne ke liye ya kisi se sulah na karne ke liye Allah ke naam ki qasam kha lete the. Islam is baat ki ijazat nahi deta ke Allah ke naam ko aise maqasid ke liye istemal kiya jaye jo neki aur bhalai ke khilaf hon. Agar kisi ne aisi qasam kha li ho, to use chahiye ke apni qasam tod de aur uska kaffara ada kare, aur neki ka kaam kare.
Is ayat ka maqsad yeh hai ke Allah ka naam sirf uski azmat aur taqaddus ke liye istemal ho, na ke dunyawi mamlaat mein neki se rokne ke liye. Allah Ta'ala ne is baat par zor diya hai ke neki, taqwa aur logon ke darmiyan islah (reconciliation) bade aamal hain, aur inhein kisi qasam ki wajah se tark nahi karna chahiye. Aakhir mein farmaya ke "Allah sab kuch sunne wala, sab kuch janne wala hai", jo is baat ki taraf ishara hai ke woh hamari niyaton aur qasmon ke maqasid se bakhabar hai.
Surah 2 : 225
لَا یُؤَاخِذُكُمُ اللّٰهُ بِاللَّغْوِ فِیْۤ اَیْمَانِكُمْ وَ لٰكِنْ یُّؤَاخِذُكُمْ بِمَا كَسَبَتْ قُلُوْبُكُمْ وَ اللّٰهُ غَفُوْرٌ حَلِیْمٌ
Allah tumhein tumhari be-maqsad qasmon par nahi pakdega, lekin un qasmon par pakdega jo tumhare dilon ne kasab ki hain (yani irade se khai hain). Aur Allah bahut bakhshne wala, bahut burdbar hai.
Is ayat mein Allah Ta'ala ne qasmon ke mutalliq ek aham usool bayan farmaya hai. Allah Ta'ala laghw qasmon par muaakhiza nahi karega. Laghw qasam se murad woh qasmein hain jo insaan be-khayali mein, zuban se aam taur par nikal deta hai, maslan "Wallah" ya "Billa" baghair kisi irade ke. Aisi qasmon par koi kaffara ya pakad nahi hai, kyunke in mein dil ka irada shamil nahi hota.
Lekin Allah Ta'ala un qasmon par pakdega jo tumhare dilon ne kasab ki hain, yani jinhein insaan ne soch samajh kar aur pukhta irade ke sath khaya ho. Aisi qasmon ko todne ki صورت mein kaffara ada karna lazim hota hai. Is ayat mein Allah Ta'ala ki rahmat aur adl dono ka izhar hota hai. Aakhir mein Allah Ta'ala ne apne do sifat bayan farmaye hain: "Allah bahut bakhshne wala, bahut burdbar hai". Yeh is baat ki daleel hai ke woh apne bandon ki kotahiyon ko maaf karta hai aur unhein jaldi saza nahi deta, balkay tauba aur islah ka mauqa deta hai.
Surah 2 : 226
لِلَّذِیْنَ یُؤْلُوْنَ مِنْ نِّسَآئِهِمْ تَرَبُّصُ اَرْبَعَةِ اَشْهُرٍ فَاِنْ فَآءُوْ فَاِنَّ اللّٰهَ غَفُوْرٌ رَّحِیْمٌ
Jo log apni biwiyon se qasam kha lete hain (ke unke qareeb nahi jayenge), unke liye chaar mahine ka intezar hai. Phir agar woh (qasam se) palat aayen, to beshak Allah bakhshne wala, nihayat meharban hai.
Is ayat mein Eela ka hukm bayan kiya gaya hai. Eela se murad yeh hai ke shohar apni biwi se qasam kha le ke woh uske qareeb nahi jayega, ya usse humbistari nahi karega. Islam mein iski muddat chaar mahine muqarrar ki gayi hai.
Agar shohar is chaar mahine ki muddat ke andar apni qasam tod kar biwi se rujoo kar le (yani humbistari kar le), to us par sirf qasam ka kaffara lazim hoga aur Allah Ta'ala uske gunah ko maaf farma dega, kyunki Allah Ta'ala Ghafoor-ur-Raheem hai. Yeh hukm isliye diya gaya hai taake miyan biwi ke darmiyan sulah ka darwaza khula rahe aur rishta tootne se bach sake.
Hazrat Umar (R.A.) se riwayat hai ke unhone farmaya: Agar koi shakhs apni biwi se Eela kare, to use chaar mahine ka waqt diya jayega. Agar woh is muddat mein rujoo kar le to theek, warna talaq ho jayegi.
Surah 2 : 227
وَ اِنْ عَزَمُوا الطَّلَاقَ فَاِنَّ اللّٰهَ سَمِیْعٌ عَلِیْمٌ
Aur agar unhone talaq ka pukhta irada kar liya, to beshak Allah sab sunne wala, sab janne wala hai.
Yeh ayat pichli ayat ke silsile mein hai. Agar Eela karne wala shohar chaar mahine ki muddat guzarne ke baad bhi apni qasam par qaim rahe aur biwi se rujoo na kare, aur uska irada talaq dene ka pukhta ho jaye, to is surat mein talaq waqe ho jayegi. Is hukm ka maqsad yeh hai ke aurat ko lambe arse tak shadi ke rishte mein muallaq (latka hua) na rakha jaye.
Allah Ta'ala ne farmaya ke woh Sami'un Aleem hai, yani sab sunne wala aur sab janne wala hai. Iska matlab hai ke Allah Ta'ala shohar ke dil ke iradon ko bhi janta hai aur uske faislon ko bhi sunta hai. Agar shohar ne talaq ka irada kar liya hai, to Allah Ta'ala uske is irade se ba-khabar hai aur uske mutabiq hukm nafiz hoga. Isse yeh bhi wazeh hota hai ke talaq ek nihayat sangeen mamla hai jiske bare mein Allah Ta'ala ko mukammal ilm hai.
Surah 2 : 228
وَ الْمُطَلَّقٰتُ یَتَرَبَّصْنَ بِاَنْفُسِهِنَّ ثَلٰثَةَ قُرُوْٓءٍ وَ لَا یَحِلُّ لَهُنَّ اَنْ یَّكْتُمْنَ مَا خَلَقَ اللّٰهُ فِیْۤ اَرْحَامِهِنَّ اِنْ كُنَّ یُؤْمِنَّ بِاللّٰهِ وَ الْیَوْمِ الْاٰخِرِ وَ بُعُوْلَتُهُنَّ اَحَقُّ بِرَدِّهِنَّ فِیْ ذٰلِكَ اِنْ اَرَادُوْۤا اِصْلَاحًا وَ لَهُنَّ مِثْلُ الَّذِیْ عَلَیْهِنَّ بِالْمَعْرُوْفِ وَ لِلرِّجَالِ عَلَیْهِنَّ دَرَجَةٌ وَ اللّٰهُ عَزِیْزٌ حَكِیْمٌ
Aur talaq di hui aurtein teen haiz (ya teen paakiyon) tak apne aap ko roke rakhen. Aur unke liye jaiz nahi ke woh us cheez ko chupayen jo Allah ne unke reham mein paida ki hai, agar woh Allah aur Qayamat ke din par imaan rakhti hain. Aur unke shohar is muddat mein unhein wapas lene ke zyada haqdar hain, agar woh sulah karna chahen. Aur aurton ke liye bhi wahi huqooq hain jo un par (shohar ke) hain, achhe tareeqe se. Aur mardon ko un par ek darja fazilat hasil hai. Aur Allah zabardast hikmat wala hai.
Is ayat mein talaq shuda aurton ki iddat ki muddat bayan ki gayi hai, jo ke teen 'Quroo' hai. 'Quroo' ke ma'ani haiz (menstruation) ya paaki (purity period between menstruations) dono ho sakte hain, lekin aksar fuqaha ne ise haiz se tabeer kiya hai. Is muddat ka maqsad yeh hai ke reham ki paaki ya hamal ki tasdeeq ho sake.
Auraton ko sakhti se hidayat di gayi hai ke woh apne reham mein Allah ki paida ki hui cheez (maslan hamal) ko na chupayen, agar woh Allah aur Qayamat par imaan rakhti hain. Isse nasab ki hifazat hoti hai. Iddat ke dauran, shohar ko rujoo ka haq hasil hai, agar woh sulah ka irada rakhta ho. Yeh haq sirf raj'i talaq mein hota hai, jabke talaq ki tadaad do se zyada na ho.
Islam ne aurton ko bhi mardon ke barabar huqooq diye hain, lekin mardon ko un par ek darja fazilat hasil hai, jo unki qawamat (sarparasti) aur zimmedariyon ki wajah se hai. Allah Ta'ala Azeez-un Hakeem hai, yani zabardast qudrat wala aur hikmat wala hai, uske ahkam mein behtareen hikmat posheeda hai.
Surah 2 : 229
اَلطَّلَاقُ مَرَّتٰنِ فَاِمْسَاكٌۢ بِمَعْرُوْفٍ اَوْ تَسْرِیْحٌۢ بِاِحْسَانٍ وَ لَا یَحِلُّ لَكُمْ اَنْ تَاْخُذُوْا مِمَّاۤ اٰتَیْتُمُوْهُنَّ شَیْئًا اِلَّاۤ اَنْ یَّخَافَاۤ اَلَّا یُقِیْمَا حُدُوْدَ اللّٰهِ فَاِنْ خِفْتُمْ اَلَّا یُقِیْمَا حُدُوْدَ اللّٰهِ فَلَا جُنَاحَ عَلَیْهِمَا فِیْمَا افْتَدَتْ بِهٖ تِلْكَ حُدُوْدُ اللّٰهِ فَلَا تَعْتَدُوْهَا وَ مَنْ یَّتَعَدَّ حُدُوْدَ اللّٰهِ فَاُولٰٓئِكَ هُمُ الظّٰلِمُوْنَ
Talaq do martaba hai. Phir ya to achhe tareeqe se rok lena hai ya achhe tareeqe se chhod dena hai. Aur tumhare liye jaiz nahi ke jo kuch tumne unhein diya hai usmein se kuch wapas lo, siwaye iske ke dono ko is baat ka khauf ho ke woh Allah ki hudood ko qaim nahi rakh payenge. Phir agar tumhein is baat ka khauf ho ke woh Allah ki hudood ko qaim nahi rakh payenge, to un par koi gunah nahi us cheez mein jo aurat (khula ke badle) de de. Yeh Allah ki hudood hain, so in se tajawuz na karo. Aur jo koi Allah ki hudood se tajawuz karega, to wahi log zalim hain.
Is ayat mein talaq ke bunyadi ahkam bayan kiye gaye hain. Islam mein talaq sirf do martaba di ja sakti hai jismein shohar ko iddat ke dauran rujoo ka haq hasil hota hai. Teesri talaq ke baad rujoo ka haq khatam ho jata hai. Har talaq ke baad shohar ko ikhtiyar hai ke woh ya to biwi ko achhe tareeqe se rok le (rujoo kar le) ya achhe tareeqe se chhod de (iddat guzarne de).
Shariat ne yeh bhi wazeh kiya hai ke shohar ke liye jaiz nahi ke woh apni biwi ko diye gaye mahar ya tohfon mein se kuch bhi wapas le, siwaye iske ke miyan biwi dono ko yeh khauf ho ke woh Allah ki hudood ko qaim nahi rakh payenge. Is surat mein Khula (aurat ka talaq ke badle kuch maal de kar azadi hasil karna) jaiz hai. Agar aurat kuch de kar talaq chahe, to us par koi gunah nahi.
Yeh sab Allah ki taraf se muqarrar karda hudood hain, jinse tajawuz karna zulm hai. Jo log Allah ki hudood ko todte hain, woh zalim hain. Isse rishton mein insaf aur tawazun qaim rehta hai.
Surah 2 : 230
فَاِنْ طَلَّقَهَا فَلَا تَحِلُّ لَهٗ مِنْۢ بَعْدُ حَتّٰى تَنْكِحَ زَوْجًا غَیْرَهٗ فَاِنْ طَلَّقَهَا فَلَا جُنَاحَ عَلَیْهِمَاۤ اَنْ یَّتَرَاجَعَاۤ اِنْ ظَنَّاۤ اَنْ یُّقِیْمَا حُدُوْدَ اللّٰهِ وَ تِلْكَ حُدُوْدُ اللّٰهِ یُبَیِّنُهَا لِقَوْمٍ یَّعْلَمُوْنَ
Phir agar usne usko (teesri baar) talaq de di, to woh uske liye uske baad halal nahi hogi jab tak ke woh kisi doosre shohar se nikah na kar le. Phir agar us doosre shohar ne bhi usko talaq de di, to un dono par koi gunah nahi ke woh aapas mein rujoo kar len, agar woh guman karte hain ke Allah ki hudood ko qaim rakh payenge. Aur yeh Allah ki hudood hain jinhein woh un logon ke liye bayan karta hai jo ilm rakhte hain.
Is ayat mein teesri talaq ka hukm bayan kiya gaya hai. Jab shohar apni biwi ko teesri martaba talaq de deta hai, to woh aurat us shohar ke liye haram ho jati hai. Woh aurat us waqt tak pehle shohar ke liye halal nahi ho sakti jab tak ke woh kisi doosre shohar se nikah na kar le aur us doosre shohar se uski humbistari na ho jaye. Iske baad agar doosra shohar bhi use talaq de de ya uska inteqal ho jaye, tab hi woh aurat apni iddat guzarne ke baad pehle shohar se dobara nikah kar sakti hai, bashartike dono ko yeh guman ho ke woh Allah ki hudood ko qaim rakh payenge.
Yeh hukm halala ke naam se jana jata hai aur iska maqsad talaq ke mamle ko sangeen banana hai taake log talaq ko khel na samjhen aur isse gurez karein. Allah Ta'ala ne farmaya ke yeh uski hudood hain jinhein woh un logon ke liye bayan karta hai jo ilm rakhte hain, yaani jo in ahkam ki hikmat aur maslehat ko samajhte hain.
Surah 2 : 231
وَ اِذَا طَلَّقْتُمُ النِّسَآءَ فَبَلَغْنَ اَجَلَهُنَّ فَاَمْسِكُوْهُنَّ بِمَعْرُوْفٍ اَوْ سَرِّحُوْوْهُنَّ بِمَعْرُوْفٍ وَّ لَا تُمْسِكُوْهُنَّ ضِرَارًا لِّتَعْتَدُوْا وَ مَنْ یَّفْعَلْ ذٰلِكَ فَقَدْ ظَلَمَ نَفْسَهٗ وَ لَا تَتَّخِذُوْۤا اٰیٰتِ اللّٰهِ هُزُوًا وَّ اذْكُرُوْا نِعْمَتَ اللّٰهِ عَلَیْكُمْ وَ مَاۤ اَنْزَلَ عَلَیْكُمْ مِّنَ الْكِتٰبِ وَ الْحِكْمَةِ یَعِظُكُمْ بِهٖ وَ اتَّقُوا اللّٰهَ وَ اعْلَمُوْۤا اَنَّ اللّٰهَ بِكُلِّ شَیْءٍ عَلِیْمٌ
Aur jab tum aurton ko talaq do aur woh apni iddat poori kar lein, toh unhein achhe tareeqe se rok lo ya achhe tareeqe se chhod do. Aur unhein nuqsan pahunchane ki niyat se mat roko taake tum hadd se tajawuz karo. Aur jo koi aisa karega toh usne apni jaan par zulm kiya. Aur Allah ki ayaton ko mazaaq mat banao. Aur Allah ke us ehsaan ko yaad karo jo usne tum par kiya aur jo kitaab aur hikmat tum par nazil ki jis se woh tumhein naseehat karta hai. Aur Allah se daro aur jaan lo ke Allah har cheez ko khoob jaanne wala hai.
Is ayat mein talaq ke baad aurton ke huqooq aur shauharon ki zimmedariyon ko wazeh kiya gaya hai. Jab ek aurat ko talaq di jaye aur uski iddat (teen haiz ya teen mahine) poori ho jaye, toh shauhar ke paas do ikhtiyar hote hain: ya toh woh use achhe tareeqe se rok le (yani ruju kar le) ya achhe tareeqe se chhod de (yani talaq ko nafiz hone de).
Allah Ta'ala ne sakhti se mana farmaya hai ke aurat ko sirf nuqsan pahunchane ki niyat se roka jaye taake us par zulm kiya ja sake. Aisa karna hadd se tajawuz karna hai aur jo koi aisa karega, usne darasal apni hi jaan par zulm kiya. Islam mein talaq ka maqsad rishte ko behtar banana ya khatam karna hai, na ke kisi ko takleef dena.
Iske alawa, Allah ne musalmanon ko tanbeeh ki hai ke Allah ki ayaton ko mazaaq na banayein. Talaq aur nikah ke ahkam Allah ke qanoon hain aur unka ehtram lazim hai. Musalmanon ko chahiye ke Allah ki un ne'maton ko yaad karein jo usne un par nazil ki hain, maslan Quran aur Hikmat (Sunnat), jo unhein sahih raah dikhati hain. Allah se darna aur uske ilm-e-kamil par yaqeen rakhna har musalman ke liye zaroori hai.
Surah 2 : 232
وَ اِذَا طَلَّقْتُمُ النِّسَآءَ فَبَلَغْنَ اَجَلَهُنَّ فَلَا تَعْضُلُوْهُنَّ اَنْ یَّنْكِحْنَ اَزْوَاجَهُنَّ اِذَا تَرَاضَوْا بَیْنَهُمْ بِالْمَعْرُوْفِ ذٰلِكَ یُوْعَظُ بِهٖ مَنْ كَانَ مِنْكُمْ یُؤْمِنُ بِاللّٰهِ وَ الْیَوْمِ الْاٰخِرِ ذٰلِكُمْ اَزْكٰى لَكُمْ وَ اَطْهَرُ وَ اللّٰهُ یَعْلَمُ وَ اَنْتُمْ لَا تَعْلَمُوْنَ
Aur jab tum aurton ko talaq do aur woh apni iddat poori kar lein, toh unhein apne shauharon se nikah karne se mat roko jab woh aapas mein achhe tareeqe se raazi ho jayein. Yeh us shakhs ko naseehat ki jaati hai jo tum mein se Allah aur Qayamat ke din par imaan rakhta hai. Yeh tumhare liye zyada pakeezah aur zyada paak hai. Aur Allah jaanta hai aur tum nahin jaante.
Yeh ayat talaq shuda aurat ke doosri shadi ke huqooq par roshni dalti hai. Jab ek aurat apni iddat poori kar le, toh uske walion ya pehle shauhar ko yeh haq nahin ke woh use uske pasand ke shakhs se nikah karne se rokein, khaas taur par jab woh dono (aurat aur uska hone wala shauhar) aapas mein achhe tareeqe se raazi ho jayein. Yeh hukm un logon ke liye hai jo Allah aur Qayamat ke din par imaan rakhte hain, kyunki ismein Allah ke ahkam ki pairwi aur insaf shamil hai.
Allah Ta'ala farmata hai ke yeh tareeqa tumhare liye zyada pakeezah aur zyada paak hai, yaani ismein samaj aur rishton ki safai hai. Logon ko chahiye ke woh Allah ke ahkam ki hikmat ko samjhein, kyunki Allah sab kuch jaanta hai jabke insaan ka ilm mehdood hai. Is ayat ke nuzool ka sabab ek waqia tha jismein Ma'qil bin Yasar (R.A.) ne apni behen ko uske pehle shauhar se dobara nikah karne se roka tha, jis par yeh ayat nazil hui aur unhein is amal se mana kiya gaya.
Surah 2 : 233
وَ الْوَالِدٰتُ یُرْضِعْنَ اَوْلَادَهُنَّ حَوْلَیْنِ كَامِلَیْنِ لِمَنْ اَرَادَ اَنْ یُّتِمَّ الرَّضَاعَةَ وَ عَلَى الْمَوْلُوْدِ لَهٗ رِزْقُهُنَّ وَ كِسْوَتُهُنَّ بِالْمَعْرُوْفِ لَا تُكَلَّفُ نَفْسٌ اِلَّا وُسْعَهَا لَا تُضَآرَّ وَالِدَةٌۢ بِوَلَدِهَا وَ لَا مَوْلُوْدٌ لَّهٗ بِوَلَدِهٖ وَ عَلَى الْوَارِثِ مِثْلُ ذٰلِكَ فَاِنْ اَرَادَا فِصَالًا عَنْ تَرَاضٍ مِّنْهُمَا وَ تَشَاوُرٍ فَلَا جُنَاحَ عَلَیْهِمَا وَ اِنْ اَرَدْتُّمْ اَنْ تَسْتَرْضِعُوْۤا اَوْلَادَكُمْ فَلَا جُنَاحَ عَلَیْكُمْ اِذَا سَلَّمْتُمْ مَّاۤ اٰتَیْتُمْ بِالْمَعْرُوْفِ وَ اتَّقُوا اللّٰهَ وَ اعْلَمُوْۤا اَنَّ اللّٰهَ بِمَا تَعْمَلُوْنَ بَصِیْرٌ
Aur maayein apne bachchon ko poore do saal doodh pilayein, us shakhs ke liye jo doodh pilane ki muddat poori karna chahe. Aur baap par un (maaon) ka khana aur kapda achhe tareeqe se lazim hai. Kisi jaan ko uski taaqat se zyada takleef nahin di jaati. Na maa ko uske bachche ki wajah se nuqsan pahunchaya jaye aur na baap ko uske bachche ki wajah se. Aur waris par bhi isi tarah (kharch) lazim hai. Phir agar woh dono (maa baap) aapas ki raza mandi aur mashware se doodh chhudana chahein toh un par koi gunah nahin. Aur agar tum apni aulad ko doodh pilwana chaho (kisi doosri aurat se) toh tum par koi gunah nahin jab tum woh (ujrat) achhe tareeqe se ada kar do jo tumne tay ki hai. Aur Allah se daro aur jaan lo ke Allah tumhare har amal ko dekhne wala hai.
Is ayat mein bachchon ko doodh pilane aur unki parvarish se mutalliq ahkam bayan kiye gaye hain. Allah Ta'ala ne farmaya ke maayein apne bachchon ko poore do saal doodh pilayein, yeh un logon ke liye hai jo doodh pilane ki muddat mukammal karna chahte hain. Yeh muddat ikhtiyari hai, lekin afzal hai. Baap par lazim hai ke woh doodh pilane wali maa ka khana aur kapda achhe tareeqe se faraham kare, chahe woh uski talaq shuda biwi hi kyun na ho.
Islam ka usool hai ke kisi jaan ko uski taaqat se zyada takleef nahin di jaati. Lehaza, na maa ko uske bachche ki wajah se nuqsan pahunchaya jaye aur na baap ko uske bachche ki wajah se. Agar baap wafat pa jaye, toh uske waris par bhi yahi zimmedari hai. Agar maa baap aapas ki raza mandi aur mashware se do saal se pehle doodh chhudana chahein, toh ismein koi harj nahin. Agar bachche ko kisi doosri aurat se doodh pilwana ho, toh iski bhi ijazat hai, basharte ke ujrat achhe tareeqe se ada ki jaye. Akhir mein, Allah se darrne aur uske har amal ko dekhne wale hone ka zikr kiya gaya hai.
Surah 2 : 234
وَ الَّذِیْنَ یُتَوَفَّوْنَ مِنْكُمْ وَ یَذَرُوْنَ اَزْوَاجًا یَّتَرَبَّصْنَ بِاَنْفُسِهِنَّ اَرْبَعَةَ اَشْهُرٍ وَّ عَشْرًا فَاِذَا بَلَغْنَ اَجَلَهُنَّ فَلَا جُنَاحَ عَلَیْكُمْ فِیْمَا فَعَلْنَ فِیْۤ اَنْفُسِهِنَّ بِالْمَعْرُوْفِ وَ اللّٰهُ بِمَا تَعْمَلُوْنَ خَبِیْرٌ
Aur tum mein se jo log wafat paayein aur apni biwiyan chhod jayein, toh woh (biwiyan) apne aap ko chaar mahine aur das din iddat mein rakhein. Phir jab woh apni iddat poori kar lein, toh tum par koi gunah nahin us kaam mein jo woh apne liye achhe tareeqe se karein. Aur Allah tumhare har amal se ba-khabar hai.
Yeh ayat un aurton ke ahkam bayan karti hai jinke shauhar wafat pa jayein. Aisi aurton par lazim hai ke woh chaar mahine aur das din ki iddat guzarein. Is iddat ka maqsad raham ki safai ko yaqeeni banana aur shauhar ki wafat par gham aur sog ka izhar karna hai. Is muddat mein aurat ko zeenat se parhez karna hota hai aur ghar se bahar nikalne mein bhi ehtiyat karni hoti hai.
Jab yeh iddat ki muddat poori ho jaye, toh aurat ko apne liye achhe tareeqe se (yani shariat ke mutabiq) faisla karne ki ijazat hoti hai. Ismein uske walion ya doosre logon ko rokne ka koi haq nahin. Woh doosri shadi kar sakti hai ya apni zindagi ke doosre faisle kar sakti hai. Allah Ta'ala ne is baat par zor diya hai ke woh jo kuch bhi kare, woh ma'roof (achhe tareeqe) se ho. Akhir mein, Allah ne farmaya ke woh tumhare har amal se ba-khabar hai, isliye uske ahkam ki pabandi zaroori hai.
Hadees: Umme Salama (R.A.) se riwayat hai ke Nabi (S.A.W.) ne farmaya: "Jo aurat Allah aur Qayamat ke din par imaan rakhti ho, uske liye halal nahin ke woh kisi mayyat par teen din se zyada sog manaye, siwaye shauhar ke, jis par chaar mahine aur das din sog manaye." (Bukhari, Muslim)
Surah 2 : 235
وَ لَا جُنَاحَ عَلَیْكُمْ فِیْمَا عَرَّضْتُمْ بِهٖ مِنْ خِطْبَةِ النِّسَآءِ اَوْ اَكْنَنْتُمْ فِیْۤ اَنْفُسِكُمْ عَلِمَ اللّٰهُ اَنَّكُمْ سَتَذْكُرُوْنَهُنَّ وَ لٰكِنْ لَّا تُوَاعِدُوْهُنَّ سِرًّا اِلَّاۤ اَنْ تَقُوْلُوْا قَوْلًا مَّعْرُوْفًا وَ لَا تَعْزِمُوْا عُقْدَةَ النِّكَاحِ حَتّٰى یَبْلُغَ الْكِتٰبُ اَجَلَهٗ وَ اعْلَمُوْۤا اَنَّ اللّٰهَ یَعْلَمُ مَا فِیْۤ اَنْفُسِكُمْ فَاحْذَرُوْهُ وَ اعْلَمُوْۤا اَنَّ اللّٰهَ غَفُوْرٌ حَلِیْمٌ
Aur tum par koi gunah nahin is baat mein ke tum (iddat wali) aurton ko ishare kinaye mein nikah ka paigham do ya apne dilon mein chhupao. Allah jaanta hai ke tum unhein yaad karoge, lekin unse chori chhupe waada mat karo, magar yeh ke achhi baat kaho. Aur nikah ka irada pakka mat karo jab tak ke iddat apni muddat ko na pahunch jaye. Aur jaan lo ke Allah tumhare dilon mein jo kuch hai woh jaanta hai, pas usse daro. Aur jaan lo ke Allah bakhshne wala, burdbaar hai.
Is ayat mein iddat mein maujood aurton ko nikah ka paigham dene ke tareeqe bayan kiye gaye hain. Allah Ta'ala ne farmaya ke iddat mein maujood aurat ko wazeh taur par nikah ka paigham dena mana hai, lekin ishare kinaye mein baat karna ya apne dil mein us aurat se shadi ka irada rakhna jaiz hai. Allah jaanta hai ke tum unhein yaad karoge aur unse shadi ki khwahish rakhoge.
Lekin iske bawajood, unse chori chhupe nikah ka waada karna mana hai. Sirf achhi baat kahi ja sakti hai jo wazeh waada na ho, maslan "main tumhare liye achha sochta hoon" ya "Allah tumhare liye behtar kare". Sabse ahem hukm yeh hai ke nikah ka aqd (contract) tab tak pakka na kiya jaye jab tak ke iddat ki muddat poori na ho jaye. Is hukm ki hikmat yeh hai ke iddat ka maqsad poora ho aur kisi qism ka shubha baqi na rahe.
Aakhir mein, Allah Ta'ala ne musalmanon ko tanbeeh ki hai ke woh Allah se darein, kyunki woh dilon ke raaz jaanta hai. Aur yeh bhi yaad dilaya ke Allah bahut bakhshne wala aur burdbaar hai, jo tauba karne walon ko maaf kar deta hai.
Surah 2 : 236
لَا جُنَاحَ عَلَیْكُمْ اِنْ طَلَّقْتُمُ النِّسَآءَ مَا لَمْ تَمَسُّوْهُنَّ اَوْ تَفْرِضُوْا لَهُنَّ فَرِیْضَةً وَّ مَتِّعُوْهُنَّ عَلَى الْمُوْسِعِ قَدَرُهٗ وَ عَلَى الْمُقْتِرِ قَدَرُهٗ مَتَاعًۢا بِالْمَعْرُوْفِ حَقًّا عَلَى الْمُحْسِنِیْنَ
Tum par koi gunah nahi agar tum aurton ko talaq de do is se pehle ke tum unhe hath lagao ya unke liye koi mehar muqarrar karo. Aur unhe kuch na kuch mut'a (faida) do. Khushhaal par uski haisiyat ke mutabiq aur tangdast par uski haisiyat ke mutabiq. Yeh ek munasib mut'a hai, ehsaan karne walon par farz hai.
Is ayat mein un aurton ke mutalliq hukm bayan kiya gaya hai jinhe rukhsti se pehle talaq de di jaye aur unka mehar bhi muqarrar na hua ho. Aisi surat mein shohar par koi gunah nahi ke usne talaq di, lekin us par lazim hai ke woh talaq shuda aurat ko mut'a (kuch maal ya faida) de. Is mut'a ki miqdar shohar ki mali haisiyat ke mutabiq hogi; agar woh khushhaal hai to apni haisiyat ke mutabiq aur agar tangdast hai to apni haisiyat ke mutabiq dega. Yeh mut'a 'bil ma'roof' (achhe tareeqe se) hona chahiye, jo ke ehsaan karne walon par ek farz hai. Is hukm ka maqsad aurat ki izzat aur uski zaroorat ka khayal rakhna hai, taake woh talaq ke baad be-sahara na ho jaye. Islam mein aurat ke huqooq ki hifazat ka yeh ek behtareen namoona hai.
Surah 2 : 237
وَ اِنْ طَلَّقْتُمُوْهُنَّ مِنْ قَبْلِ اَنْ تَمَسُّوْهُنَّ وَ قَدْ فَرَضْتُمْ لَهُنَّ فَرِیْضَةً فَنِصْفُ مَا فَرَضْتُمْ اِلَّاۤ اَنْ یَّعْفُوْنَ اَوْ یَعْفُوَا الَّذِیْ بِیَدِهٖ عُقْدَةُ النِّكَاحِ وَ اَنْ تَعْفُوْۤا اَقْرَبُ لِلتَّقْوٰى وَ لَا تَنْسَوُا الْفَضْلَ بَیْنَكُمْ اِنَّ اللّٰهَ بِمَا تَعْمَلُوْنَ بَصِیْرٌ
Aur agar tum unhe talaq do is se pehle ke tum unhe hath lagao aur tumne unke liye mehar muqarrar kar diya ho, to jo tumne muqarrar kiya hai uska aadha (unhe dena hoga), magar yeh ke woh aurtein maaf kar dein ya woh maaf kar de jiske hath mein nikah ki girah hai. Aur tumhara maaf kar dena taqwa ke zyada qareeb hai. Aur aapas mein ehsaan karna na bhoolo. Beshak Allah tumhare har amal ko dekhne wala hai.
Yeh ayat us surat mein mehar ke hukm ko bayan karti hai jab rukhsti se pehle talaq ho jaye lekin mehar pehle hi muqarrar ho chuka ho. Aisi surat mein, aurat ko muqarrar shuda mehar ka aadha hissa milega. Is mein do suratein hain jahan aadha mehar maaf ho sakta hai: pehli yeh ke aurat khud apna aadha mehar maaf kar de, aur doosri yeh ke woh shakhs maaf kar de jiske hath mein nikah ki girah hai, yani shohar. Quran ne yahan taqwa aur ehsaan ki targheeb di hai, farmaya ke tumhara maaf kar dena taqwa ke zyada qareeb hai. Musalmanon ko aapas mein ehsaan aur fazl (behtareen sulook) ko faramosh na karne ki talqeen ki gayi hai. Allah Ta'ala hamare tamam aamal ko dekhne wala hai aur unka hisab lega. Is ayat mein adl aur ehsaan dono ki taleem di gayi hai, jo Islami muashre ki bunyad hain.
Surah 2 : 238
حٰفِظُوْا عَلَى الصَّلَوٰتِ وَ الصَّلٰوةِ الْوُسْطٰى وَ قُوْمُوْا لِلّٰهِ قٰنِتِیْنَ
Namazon ki hifazat karo, aur khas taur par darmiyani namaz ki. Aur Allah ke liye adab aur farmanbardari ke sath khade ho.
Is ayat mein Allah Ta'ala ne namazon ki pabandi ka hukm diya hai, jo Islam ka dusra bunyadi rukun hai. Khas taur par 'Salatul Wusta' (darmiyani namaz) ki hifazat par zor diya gaya hai. Ulama-e-Kiram mein is par ikhtilaf hai ke Salatul Wusta kaunsi namaz hai, lekin aksar ahadees aur sahaba ke aqwal ke mutabiq yeh Asr ki namaz hai. Sahih Muslim mein Hazrat Ali (R.A.) se riwayat hai ke Ghazwa-e-Ahzab ke din Rasoolullah (S.A.W.) ne farmaya: 'Allah unke gharon aur qabron ko aag se bhar de jinhone hamein Salatul Wusta, namaz-e-Asr se rok diya.' Is hukm ka maqsad tamam namazon ki ahmiyat ko ujagar karna hai. Mazeed farmaya gaya ke 'Allah ke liye qaniteen (adab aur farmanbardari ke sath) khade ho', yani namaz mein khushu' aur khuzu' ikhtiyar kiya jaye. Namaz Allah se raabte ka zariya hai aur gunahon se rokne wali hai.
Surah 2 : 239
فَاِنْ خِفْتُمْ فَرِجَالًا اَوْ رُكْبَانًا فَاِذَاۤ اَمِنْتُمْ فَاذْكُرُوا اللّٰهَ كَمَا عَلَّمَكُمْ مَّا لَمْ تَكُوْنُوْا تَعْلَمُوْنَ
Agar tum darr mein ho to paidal ya sawari par (namaz padho). Phir jab tum aman mein aa jao to Allah ko yaad karo jaisa ke usne tumhe sikhaya jo tum nahi jante the.
Yeh ayat khauf ki halat mein namaz ke ahkam bayan karti hai. Jab dushman ka khauf ho ya kisi aur khatre ki wajah se theek se namaz ada karna mumkin na ho, to musalman paidal chalte hue ya sawari par baithe hue bhi namaz ada kar sakte hain. Is halat mein ruku' aur sujood ishare se kiye jayenge aur qibla rukh hona bhi zaroori nahi. Yeh hukm is baat ki daleel hai ke namaz kisi bhi halat mein maaf nahi hai, balkay uski adaigi har haal mein zaroori hai, agarche tareeqa badal jaye. Jab aman ki halat wapas aa jaye, to Allah ko ussi tarah yaad karo (yani namaz ko uske asal tareeqe par ada karo) jaisa ke usne tumhe sikhaya hai. Is mein Allah ki rehmat aur asaani ka pehlu numaya hai, ke usne bandon par mushkilat mein asaani farmai hai. Allah Ta'ala ne hamein woh tareeqe sikhaye hain jo hum pehle nahi jante the, isliye uski shukrguzari aur zikr karna lazim hai.
Surah 2 : 240
وَ الَّذِیْنَ یُتَوَفَّوْنَ مِنْكُمْ وَ یَذَرُوْنَ اَزْوَاجًا وَصِیَّةً لِّاَزْوَاجِهِمْ مَّتَاعًا اِلَى الْحَوْلِ غَیْرَ اِخْرَاجٍ فَاِنْ خَرَجْنَ فَلَا جُنَاحَ عَلَیْكُمْ فِیْ مَا فَعَلْنَ فِیْۤ اَنْفُسِهِنَّ مِنْ مَّعْرُوْفٍ وَ اللّٰهُ عَزِیْزٌ حَكِیْمٌ
Aur tum mein se jo log wafat pa jayen aur apni biwiyan chhod jayen, to unki biwiyon ke liye wasiyat hai ke ek saal tak unhe kharch diya jaye aur ghar se na nikala jaye. Phir agar woh khud nikal jayen to tum par koi gunah nahi jo woh apne liye munasib tareeqe se karein. Aur Allah zabardast hikmat wala hai.
Is ayat mein un logon ke liye hukm bayan kiya gaya hai jo wafat pa jayen aur apni biwiyan chhod jayen. Shuru Islam mein, aisi bewa aurat ke liye yeh hukm tha ke use ek saal tak kharch diya jaye aur ghar se na nikala jaye. Yeh wasiyat shohar ke maal se ki jati thi, jiska maqsad bewa aurat ko sahara dena aur uski izzat ki hifazat karna tha. Lekin yeh hukm baad mein ayat-ul-miras aur iddat ki ayat (Surah Baqarah 2:234, jismein 4 mahine 10 din ki iddat ka zikr hai) se mansookh (abrogated) ho gaya. Ab bewa ki iddat 4 mahine 10 din hai, aur is muddat mein use shohar ke ghar mein rehna hota hai. Iddat ke baad woh apni marzi ki malik hoti hai. Imam Bukhari aur Muslim mein Hazrat Ibn Abbas (R.A.) se riwayat hai ke yeh ayat (240) baad mein ayat-ul-miras (Surah Nisa 4:12) aur ayat-ul-iddat (Surah Baqarah 2:234) se mansookh ho gayi. Allah Ta'ala Aziz (zabardast) aur Hakeem (hikmat wala) hai, uske har hukm mein behtareen hikmat posheeda hai.
Surah 2 : 241
وَ لِلْمُطَلَّقٰتِ مَتَاعٌۢ بِالْمَعْرُوْفِ١ؕ حَقًّا عَلَى الْمُتَّقِیْنَ
Aur talaq shuda aurton ke liye dastoor ke mutabiq guzara hai, yeh mutaqqiyon par lazim hai.
Is ayat mein Allah Ta'ala ne talaq shuda aurton ke huqooq bayan kiye hain. Farmaya gaya hai ke unhe dastoor ke mutabiq guzara (mata') diya jaye. Yeh hukm un aurton ke liye hai jinhe talaq de di gayi ho aur unka mehar muqarrar na kiya gaya ho ya jinhe rukhasti se pehle talaq de di gayi ho. Isse murad unki zaruriyat-e-zindagi ko pura karna hai, jismein libas, khana aur rehne ka intezam shamil hai.
Yeh guzara dena mutaqqiyon par lazim kiya gaya hai, ya'ni un logon par jo Allah se darte hain aur uske ahkamat ki pabandi karte hain. Isse zahir hota hai ke talaq ke baad bhi aurat ke huqooq ka khayal rakhna aur uske sath ehsan ka muamla karna Islami taleemat ka hissa hai. Islam ne aurton ko har haal mein izzat aur tahaffuz faraham kiya hai, chahe woh shadi shuda hon ya talaq shuda.
Surah 2 : 242
كَذٰلِكَ یُبَیِّنُ اللّٰهُ لَكُمْ اٰیٰتِهٖ لَعَلَّكُمْ تَعْقِلُوْنَ۠
Isi tarah Allah tumhare liye apni ayatein bayan karta hai taake tum aqal se kaam lo.
Is ayat mein Allah Ta'ala ne apni ayaton aur ahkamat ke bayan karne ka maqsad wazeh farmaya hai. Pichli ayaton mein talaq, iddat aur deegar muasharti qawaneen bayan kiye gaye the. Un sab ahkamat ke baad farmaya ja raha hai ke Allah isi tarah tumhare liye apni ayatein bayan karta hai. Iska matlab yeh hai ke Allah Ta'ala insaniyat ki hidayat aur rehnumai ke liye apni nishaniyan aur qawaneen khol khol kar bayan karta hai.
Is bayan ka bunyadi maqsad yeh hai ke tum aqal se kaam lo. Ya'ni, sirf sun kar ya dekh kar guzar na jao, balkay in ahkamat aur nishaniyon par ghaur-o-fikr karo, unki hikmaton ko samjho aur un par amal karo. Islam sirf jazbati aqeedat ka naam nahi, balkay yeh aqal aur hikmat par mabni ek mukammal nizam-e-hayat hai. Jo log Allah ki ayaton par aqal se ghaur karte hain, woh hidayat paate hain aur apni zindagi ko behtar banate hain.
Surah 2 : 243
اَلَمْ تَرَ اِلَى الَّذِیْنَ خَرَجُوْا مِنْ دِیَارِهِمْ وَ هُمْ اُلُوْفٌ حَذَرَ الْمَوْتِ١۪ فَقَالَ لَهُمُ اللّٰهُ مُوْتُوْا١۫ ثُمَّ اَحْیَاهُمْ١ؕ اِنَّ اللّٰهَ لَذُوْ فَضْلٍ عَلَى النَّاسِ وَ لٰكِنَّ اَكْثَرَ النَّاسِ لَا یَشْكُرُوْنَ
Kya tumne un logon ko nahi dekha jo maut ke dar se apne gharon se hazaron ki tadad mein nikle the? Phir Allah ne unse farmaya: "Mar jao!" Phir unko zinda kar diya. Beshak Allah logon par fazl karne wala hai, lekin aksar log shukr nahi karte.
Is ayat mein Allah Ta'ala ek qoum ka waqia bayan farma rahe hain jo maut ke dar se apne gharon se nikal bhage the. Yeh log hazaron ki tadad mein the aur kisi wabai marz ya dushman ke hamle ke khauf se apne watan chhod kar chale gaye the. Lekin Allah Ta'ala ne unhe usi jagah maut de di jahan woh panah talash kar rahe the. Phir Allah ne unhe apni qudrat se dobara zinda kar diya.
Is waqiye mein kai ibarat hain. Pehli yeh ke maut aur zindagi sirf Allah ke ikhtiyar mein hai. Koi shakhs maut se bhag nahi sakta, chahe woh kitni bhi tadbeer kar le. Doosri yeh ke Allah Ta'ala har cheez par qadir hai, woh murdon ko zinda kar sakta hai. Yeh qayamat ke din dobara uthaye jaane ka ek saboot bhi hai. Ayat ke ikhtitam par farmaya gaya ke Allah logon par fazl karne wala hai, kyunki usne unhe dobara zindagi di aur unki naslon ko jari rakha. Lekin aksar log shukr nahi karte, woh Allah ki is azmat aur uske fazl ko pehchanne se qasir rehte hain.
Surah 2 : 244
وَ قَاتِلُوْا فِیْ سَبِیْلِ اللّٰهِ وَ اعْلَمُوْۤا اَنَّ اللّٰهَ سَمِیْعٌ عَلِیْمٌ
Aur Allah ki raah mein qital karo aur jaan lo ke Allah sunne wala, janne wala hai.
Pichli ayat mein maut aur zindagi par Allah ki qudrat ka zikr karne ke baad, is ayat mein musalmanon ko Allah ki raah mein qital karne ka hukm diya gaya hai. Qital fi sabeelillah se murad sirf jang karna nahi, balkay Allah ke deen ko buland karne aur uske ahkamat ko nafiz karne ke liye har qism ki koshish aur jaddojehad karna hai, jismein zaroorat padne par jang bhi shamil hai.
Is hukm ke sath yeh bhi farmaya gaya hai ke jaan lo ke Allah sunne wala, janne wala hai. Iska matlab yeh hai ke tumhari har baat, har irada aur har amal Allah ke ilm mein hai. Jab tum Allah ki raah mein qital karte ho, to Allah tumhari niyaton ko, tumhari qurbaniyon ko aur tumhari duaaon ko sunta aur janta hai. Woh tumhare har amal ka pura pura badla dega. Isse musalmanon ko himmat aur hosla milta hai ke unki mehnat aur qurbani kabhi zaya nahi hogi, balkay Allah ke paas uska ajar mehfooz hai.
Surah 2 : 245
مَنْ ذَا الَّذِیْ یُقْرِضُ اللّٰهَ قَرْضًا حَسَنًا فَیُضٰعِفَهٗ لَهٗۤ اَضْعَافًا كَثِیْرَةً١ؕ وَ اللّٰهُ یَقْبِضُ وَ یَبْسُۜطُ١۪ وَ اِلَیْهِ تُرْجَعُوْنَ
Kaun hai jo Allah ko qarz-e-hasana de, to Allah uske liye usko kai guna badha dega? Aur Allah hi tangi karta hai aur kushadgi deta hai, aur usi ki taraf tum lautaye jaoge.
Is ayat mein Allah Ta'ala ne apne bandon ko qarz-e-hasana dene ki dawat di hai. Qarz-e-hasana se murad woh maal hai jo Allah ki raah mein kharch kiya jaye, baghair kisi badle ki ummeed ke, sirf Allah ki raza ke liye. Allah Ta'ala ne is amal ko apne aap ko qarz dene se tashbeeh di hai, jo uski be-nihayat shaan aur karam ki daleel hai.
Jo shakhs Allah ko qarz-e-hasana deta hai, Allah uske liye usko kai guna badha deta hai. Yeh duniya aur akhirat dono mein ajr-o-sawab mein izafe ka wada hai. Iske baad farmaya gaya ke Allah hi tangi karta hai aur kushadgi deta hai. Ya'ni rizq aur maal mein kami beshi Allah ke ikhtiyar mein hai, isliye insaan ko Allah ki raah mein kharch karne se ghareebi ka dar nahi hona chahiye. Akhir mein farmaya ke usi ki taraf tum lautaye jaoge, jo is baat ki yaad dehani hai ke har amal ka hisab hoga aur uska badla diya jayega.
Surah 2 : 246
اَلَمْ تَرَ اِلَى الْمَلَاِ مِنْۢ بَنِیْۤ اِسْرَآءِیْلَ مِنْۢ بَعْدِ مُوْسٰى اِذْ قَالُوْا لِنَبِیٍّ لَّهُمُ ابْعَثْ لَنَا مَلِكًا نُّقَاتِلْ فِیْ سَبِیْلِ اللّٰهِ قَالَ هَلْ عَسَیْتُمْ اِنْ كُتِبَ عَلَیْكُمُ الْقِتَالُ اَلَّا تُقَاتِلُوْا قَالُوْا وَ مَا لَنَاۤ اَلَّا نُقَاتِلَ فِیْ سَبِیْلِ اللّٰهِ وَ قَدْ اُخْرِجْنَا مِنْ دِیَارِنَا وَ اَبْنَآئِنَا فَلَمَّا كُتِبَ عَلَیْهِمُ الْقِتَالُ تَوَلَّوْا اِلَّا قَلِیْلًا مِّنْهُمْ وَ اللّٰهُ عَلِیْمٌۢ بِالظّٰلِمِیْنَ
Kya tumne Bani Israel ke sardaron ko Musa (Alaihis Salam) ke baad nahi dekha, jab unhone apne Nabi se kaha ke hamare liye ek badshah muqarrar kar do taake hum Allah ki raah mein jihad karein? Nabi ne kaha, "Kya aisa nahi ho sakta ke agar tum par jihad farz kiya gaya to tum jihad na karo?" Unhone kaha, "Humein kya hua hai ke hum Allah ki raah mein jihad na karein, jabke hum apne gharon aur bachchon se nikal diye gaye hain?" Phir jab un par jihad farz kiya gaya to un mein se thode logon ke siwa sab phir gaye. Aur Allah zalimon ko khoob jaanta hai.
Is ayat mein Allah Ta'ala Bani Israel ke ek waqiye ka zikr farma rahe hain jab unhone Hazrat Musa (Alaihis Salam) ke baad apne Nabi se darkhwast ki ke unke liye ek badshah muqarrar kiya jaye taake woh Allah ki raah mein jihad kar sakein. Unke Nabi ne unhein unki kamzori aur waade se phir jane ke imkan se aagah kiya. Unhone bade josh se jawab diya ke woh kyun na jihad karein jabke unhein unke gharon aur bachchon se nikal diya gaya hai.
Lekin jab un par jihad farz kiya gaya, to un mein se aksar log peechhe hat gaye aur sirf chand log hi qayam rahe. Yeh waqiya insani fitrat ki kamzori ko numaya karta hai ke jab tak mushkilat samne na hon, log bade da'we karte hain, lekin imtehan ki ghadi mein aksar log sabr aur istiqamat kho dete hain. Allah Ta'ala zalimon ko khoob jaanta hai aur unke aamal se ba-khabar hai.
Surah 2 : 247
وَ قَالَ لَهُمْ نَبِیُّهُمْ اِنَّ اللّٰهَ قَدْ بَعَثَ لَكُمْ طَالُوْتَ مَلِكًا قَالُوْۤا اَنّٰى یَكُوْنُ لَهُ الْمُلْكُ عَلَیْنَا وَ نَحْنُ اَحَقُّ بِالْمُلْكِ مِنْهُ وَ لَمْ یُؤْتَ سَعَةً مِّنَ الْمَالِ قَالَ اِنَّ اللّٰهَ اصْطَفٰىهُ عَلَیْكُمْ وَ زَادَهٗ بَسْطَةً فِی الْعِلْمِ وَ الْجِسْمِ وَ اللّٰهُ یُؤْتِیْ مُلْكَهٗ مَنْ یَّشَآءُ وَ اللّٰهُ وَاسِعٌ عَلِیْمٌ
Aur unke Nabi ne unse kaha, "Beshak Allah ne Taloot ko tumhare liye badshah banaya hai." Unhone kaha, "Usko hum par hukumat kaise mil sakti hai, jabke hum usse hukumat ke zyada haqdar hain aur usko maal ki faraghi bhi nahi di gayi?" Nabi ne kaha, "Beshak Allah ne usko tum par chun liya hai aur usko ilm aur jism mein zyada kushadgi di hai." Aur Allah jise chahta hai apni badshahat deta hai. Aur Allah kushadgi wala, sab kuch jaanne wala hai.
Is ayat mein Bani Israel ke Nabi ne unhein khabar di ke Allah ne Taloot ko unka badshah muqarrar kiya hai. Lekin Bani Israel ne is par aitraz kiya. Unka aitraz yeh tha ke Taloot un par hukumat ka haqdar kaise ho sakta hai, jabke woh khud ko usse zyada mustahiq samajhte the, aur Taloot ke paas maal-o-daulat ki faraghi bhi nahi thi. Unke nazdeek badshahat nasab aur maal se milti thi.
Nabi ne unhein wazahat ki ke Allah ne Taloot ko un par chun liya hai aur usko ilm aur jism mein zyada kushadgi di hai. Yeh do sifatein (ilm aur jism ki quwwat) hukumat aur qiyadat ke liye nihayat zaroori hain, khaas taur par jung ke maidan mein. Allah Ta'ala jise chahta hai apni badshahat deta hai, aur uske faisle hikmat aur ilm par mabni hote hain, na ke insani mayaron par. Allah Ta'ala har cheez par qudrat rakhta hai aur sab kuch jaanta hai.
Surah 2 : 248
وَ قَالَ لَهُمْ نَبِیُّهُمْ اِنَّ اٰیَةَ مُلْكِهٖۤ اَنْ یَّاْتِیَكُمُ التَّابُوْتُ فِیْهِ سَكِیْنَةٌ مِّنْ رَّبِّكُمْ وَ بَقِیَّةٌ مِّمَّا تَرَكَ اٰلُ مُوْسٰى وَ اٰلُ هٰرُوْنَ تَحْمِلُهُ الْمَلٰٓئِكَةُ اِنَّ فِیْ ذٰلِكَ لَاٰیَةً لَّكُمْ اِنْ كُنْتُمْ مُّؤْمِنِیْنَ
Aur unke Nabi ne unse kaha, "Uski badshahat ki nishani yeh hai ke tumhare paas woh sandooq (Taboot) aa jayega jismein tumhare Rab ki taraf se taskeen (itminan) hai aur Musa (Alaihis Salam) aur Haroon (Alaihis Salam) ke gharane ki chhodhi hui baqi cheezein hain, jise farishte utha kar layenge." Beshak ismein tumhare liye ek nishani hai agar tum iman wale ho.
Is ayat mein Bani Israel ke Nabi ne Taloot ki badshahat ki ek wazeh nishani bayan ki, taake unke shukook-o-shubahat door ho sakein. Woh nishani Taboot-e-Sakeena ki wapsi thi. Yeh woh muqaddas sandooq tha jismein Allah ki taraf se taskeen (itminan) aur sukoon tha, aur ismein Hazrat Musa (Alaihis Salam) aur Hazrat Haroon (Alaihis Salam) ke gharane ki chhodhi hui baqi cheezein maujood theen.
Yeh Taboot unse chhin gaya tha, aur iski wapsi ek mojiza thi. Farishte is Taboot ko utha kar layenge, jo Allah ki taraf se Taloot ki badshahat ki taeed aur uski qiyadat par ilahi raza mandi ki alamat thi. Is waqiye se momineen ke dilon ko taskeen milti aur unka imaan mazboot hota. Yeh un logon ke liye ek badi nishani thi jo waqai imaan rakhte the aur haqiqat ko tasleem karne ke liye tayyar the.
Surah 2 : 249
فَلَمَّا فَصَلَ طَالُوْتُ بِالْجُنُوْدِ قَالَ اِنَّ اللّٰهَ مُبْتَلِیْكُمْ بِنَهَرٍ فَمَنْ شَرِبَ مِنْهُ فَلَیْسَ مِنِّیْ وَ مَنْ لَّمْ یَطْعَمْهُ فَاِنَّهٗ مِنِّیْۤ اِلَّا مَنِ اغْتَرَفَ غُرْفَةًۢ بِیَدِهٖ فَشَرِبُوْا مِنْهُ اِلَّا قَلِیْلًا مِّنْهُمْ فَلَمَّا جَاوَزَهٗ هُوَ وَ الَّذِیْنَ اٰمَنُوْا مَعَهٗ قَالُوْا لَا طَاقَةَ لَنَا الْیَوْمَ بِجَالُوْتَ وَ جُنُوْدِهٖ قَالَ الَّذِیْنَ یَظُنُّوْنَ اَنَّهُمْ مُّلٰقُوا اللّٰهِ كَمْ مِّنْ فِئَةٍ قَلِیْلَةٍ غَلَبَتْ فِئَةً كَثِیْرَةًۢ بِاِذْنِ اللّٰهِ وَ اللّٰهُ مَعَ الصّٰبِرِیْنَ
Phir jab Taloot lashkaron ko lekar nikla to usne kaha, "Beshak Allah tumhe ek nehar se aazmayega. Pas jisne usmein se piya woh mujh mein se nahi, aur jisne usko nahi chakha woh mujh mein se hai, siwaye uske jisne ek chullu bhar pani apne haath se liya." To un mein se thode logon ke siwa sab ne usmein se piya. Phir jab woh aur uske saath iman wale us nehar se aage badhe, to unhone kaha, "Aaj hum mein Jaloot aur uske lashkaron se ladne ki taaqat nahi." Un logon ne kaha jinhein Allah se milne ka yaqeen tha, "Kitni hi choti jamatein hain jinhone Allah ke hukm se badi jamaton ko ghalib kiya hai." Aur Allah sabr karne walon ke saath hai.
Is ayat mein Taloot ne apne lashkar ka ek azeem imtehan liya. Jung se pehle, usne sipahiyon ko ek nehar se pani peene se mana kiya, siwaye iske ke koi sirf ek chullu pani le. Is imtehan ka maqsad ita'at aur sabr ki azmaish tha. Afsos ki baat hai ke aksar sipahiyon ne is hukm ki khilaf warzi ki aur khoob pani piya, jiski wajah se woh Taloot ke saath aage badhne ke qabil na rahe.
Sirf ek chhota sa giroh, jinhone sabr kiya aur hukm ki pairwi ki, Taloot ke saath aage badha. Jab unka samna Jaloot ke bade lashkar se hua, to kamzor dil wale ghabra gaye. Lekin woh log jinhein Allah se milne ka yaqeen tha, unhone himmat bandhai aur kaha ke kitni hi choti jamatein hain jinhone Allah ke hukm se badi jamaton ko ghalib kiya hai. Yeh ayat sabr, yaqeen-e-kamil aur Allah par bharose ki ahmiyat ko ujagar karti hai. Allah Ta'ala sabr karne walon ke saath hai.
Surah 2 : 250
وَ لَمَّا بَرَزُوْا لِجَالُوْتَ وَ جُنُوْدِهٖ قَالُوْا رَبَّنَاۤ اَفْرِغْ عَلَیْنَا صَبْرًا وَّ ثَبِّتْ اَقْدَامَنَا وَ انْصُرْنَا عَلَى الْقَوْمِ الْكٰفِرِیْنَ
Aur jab woh Jaloot aur uske lashkaron ke saamne aaye, to unhone dua ki, "Aye hamare Rab! Hum par sabr undel de, aur hamare qadamon ko sabit rakh, aur kafir qaum ke muqable mein hamari madad farma."
Is ayat mein Taloot ke saath jo chhota sa imaan wala giroh tha, uski Allah Ta'ala se ki gayi pur-khuloos dua ka zikr hai. Jab unhone Jaloot aur uske taqatwar lashkar ko apne samne dekha, to unhone apni kamzori ka ehsas karte hue, Allah ki qudrat aur madad par mukammal bharosa kiya. Unhone Allah se teen cheezein talab keen:
1. Sabr: "Aye hamare Rab! Hum par sabr undel de." Unhone mushkil waqt mein dil ki mazbooti aur himmat talab ki, taake woh dushmano ke muqable mein datay rahein.
2. Thabat-e-Qadam: "Aur hamare qadamon ko sabit rakh." Unhone maidan-e-jung mein istiqamat aur qadam na dagmagane ki dua ki, taake woh dushmano ke saamne se bhaagein nahi.
3. Nusrat: "Aur kafir qaum ke muqable mein hamari madad farma." Unhone Allah se dushmano ke khilaf fatah aur kamyabi ki iltija ki. Yeh dua is baat ki daleel hai ke momin har haal mein Allah par tawakkal karte hain aur uski madad ke baghair kisi kamyabi ka tasawwur nahi karte.
Surah 2 : 251
فَهَزَمُوْهُمْ بِاِذْنِ اللّٰهِ وَ قَتَلَ دَاوٗدُ جَالُوْتَ وَ اٰتٰىهُ اللّٰهُ الْمُلْكَ وَ الْحِكْمَةَ وَ عَلَّمَهٗ مِمَّا یَشَآءُ وَ لَوْ لَا دَفْعُ اللّٰهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَّفَسَدَتِ الْاَرْضُ وَ لٰكِنَّ اللّٰهَ ذُوْ فَضْلٍ عَلَى الْعٰلَمِیْنَ
Phir unhone Allah ke hukm se unhe shikast di, aur Dawood ne Jaloot ko qatl kar diya. Aur Allah ne Dawood ko hukoomat aur hikmat ata ki aur jo chaha use sikhaya. Aur agar Allah logon ko ek doosre ke zariye na rokta, to zameen mein fasaad barpa ho jata, lekin Allah tamam jahan walon par fazl karne wala hai.
Is ayat mein Bani Israel aur Jaloot ki fauj ke darmiyan jung ka zikr hai, jismein Allah ke hukm se Bani Israel ko fatah naseeb hui. Is jung mein Hazrat Dawood (Alaihissalam) ne, jo us waqt sirf ek naujawan the, Jaloot ko qatl kar diya. Allah Ta'ala ne unhe is bahaduri aur imaan ke badle mein hukoomat (kingship) aur hikmat (wisdom) ata ki, aur unhe woh ilm sikhaya jo woh chahta tha.
Ayat ka doosra hissa ek ahem usool bayan karta hai: agar Allah logon ko ek doosre ke zariye na rokta, to zameen mein fasaad barpa ho jata. Iska matlab hai ke Allah Ta'ala ne duniya mein ek aisa nizam qaim kiya hai jahan nek log burai ko rokte hain aur mazboot log kamzoron ki hifazat karte hain, ya kabhi zalimon ko doosre zalimon ke zariye saza deta hai. Yeh Allah ki hikmat aur uske fazl ka nateeja hai ke duniya mein mukammal fasaad nahi phailta, warna zameen par zindagi mushkil ho jati. Allah Ta'ala tamam jahan walon par fazl karne wala hai.
Surah 2 : 252
تِلْكَ اٰیٰتُ اللّٰهِ نَتْلُوْهَا عَلَیْكَ بِالْحَقِّ وَ اِنَّكَ لَمِنَ الْمُرْسَلِیْنَ
Yeh Allah ki aayatein hain jo hum aap par haq ke saath tilawat kar rahe hain, aur beshak aap Rasoolon mein se hain.
Yeh ayat pichli ayaton mein bayan kiye gaye waqiyat aur ahkamaat ki tasdeeq karti hai. Allah Ta'ala irshad farmata hai ke yeh Allah ki aayatein hain jo hum aap par haq ke saath tilawat kar rahe hain. Iska matlab hai ke jo kuch bhi Quran mein bayan kiya ja raha hai, woh bilkul sach aur haqeeqat par mabni hai, usmein kisi qism ka shakk-o-shubah nahi. Yeh waqiyat, jin mein Bani Israel aur anbiya ke qisse shamil hain, sirf kahaniyan nahi balkay Allah ki taraf se nazil shuda sachaiyan hain.
Ayat ka doosra hissa Nabi Akram Muhammad (Salallahu Alaihi Wasallam) ki risalat ki gawahi deta hai: aur beshak aap Rasoolon mein se hain. Yeh is baat ki tasdeeq hai ke Huzoor (SAW) Allah ke sadiq Rasool hain aur un par nazil hone wali har cheez Allah ki taraf se hai. Yeh ayat un logon ke liye bhi jawab hai jo Nabi (SAW) ki risalat par shakk karte the, ke Allah khud unki risalat ki gawahi de raha hai aur unke zariye apni aayatein logon tak pahuncha raha hai.
Surah 2 : 253
تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلٰى بَعْضٍ مِنْهُمْ مَّنْ كَلَّمَ اللّٰهُ وَ رَفَعَ بَعْضَهُمْ دَرَجٰتٍ وَ اٰتَیْنَا عِیْسَى ابْنَ مَرْیَمَ الْبَیِّنٰتِ وَ اَیَّدْنٰهُ بِرُوْحِ الْقُدُسِ وَ لَوْ شَآءَ اللّٰهُ مَا اقْتَتَلَ الَّذِیْنَ مِنْۢ بَعْدِهِمْ مِّنْۢ بَعْدِ مَا جَآءَتْهُمُ الْبَیِّنٰتُ وَ لٰكِنِ اخْتَلَفُوْا فَمِنْهُمْ مَّنْ اٰمَنَ وَ مِنْهُمْ مَّنْ كَفَرَ وَ لَوْ شَآءَ اللّٰهُ مَا اقْتَتَلُوْا وَ لٰكِنَّ اللّٰهَ یَفْعَلُ مَا یُرِیْدُ
Yeh woh Rasool hain jin mein se humne baaz ko baaz par fazeelat di. Un mein se koi aisa hai jis se Allah ne baat ki, aur baaz ke darjaat buland kiye. Aur humne Isa ibn Maryam ko roshan nishaniyan di aur Rooh-ul-Qudus (Jibraeel) se uski taeed ki. Aur agar Allah chahta to unke baad wale log, jab unke paas wazeh nishaniyan aa chuki thin, aapas mein na ladte, lekin unhone ikhtilaf kiya, to un mein se baaz imaan laye aur baaz ne kufr kiya. Aur agar Allah chahta to woh aapas mein na ladte, lekin Allah jo chahta hai karta hai.
Is ayat mein Allah Ta'ala anbiya-e-Kiram (Alaihimussalam) ki fazeelat aur unke darjaat ka zikr farmata hai. Allah ne baaz Rasoolon ko doosron par fazeelat di hai, jaisa ke Hazrat Musa (Alaihissalam) se Allah ne kalam kiya aur Hazrat Muhammad (Salallahu Alaihi Wasallam) ke darjaat sab se buland kiye. Hazrat Isa (Alaihissalam) ko bhi roshan nishaniyan (mojizat) di gayin aur unki Rooh-ul-Qudus (Hazrat Jibraeel Alaihissalam) ke zariye taeed ki gayi, jaisa ke murdon ko zinda karna aur beemaron ko shifa dena.
Ayat ka doosra hissa ummaton ke ikhtilaf aur fitnon ki taraf ishara karta hai. Allah farmata hai ke agar woh chahta to anbiya ke baad aane wale log, wazeh nishaniyan milne ke bawajood, aapas mein na ladte. Lekin unhone ikhtilaf kiya, to un mein se baaz imaan laye aur baaz ne kufr kiya. Yeh insaan ko di gayi ikhtiyar ki azadi aur uske natije mein paida hone wale imtihan ko zahir karta hai. Allah Ta'ala ki mashiyat mein yeh shamil hai ke woh insaan ko ikhtiyar de aur phir uske aamal ka hisab le. Is se wazeh hota hai ke Allah jo chahta hai wohi hota hai, aur uski hikmat mein har cheez ka ek maqsad hai.
Surah 2 : 254
یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْۤا اَنْفِقُوْا مِمَّا رَزَقْنٰكُمْ مِّنْ قَبْلِ اَنْ یَّاْتِیَ یَوْمٌ لَّا بَیْعٌ فِیْهِ وَ لَا خُلَّةٌ وَّ لَا شَفَاعَةٌ وَ الْكٰفِرُوْنَ هُمُ الظّٰلِمُوْنَ
Aye imaan walo! Jo kuch humne tumhe rizq diya hai us mein se kharch karo, is se pehle ke woh din aaye jab na koi khareed-o-farokht hogi, na koi dosti kaam aayegi aur na koi shafa'at. Aur kafir hi zalim hain.
Is ayat mein imaan walon ko Allah ki raah mein kharch karne ki targheeb di gayi hai. Allah Ta'ala hukm deta hai ke jo kuch humne tumhe rizq diya hai us mein se kharch karo, yaani apne maal mein se Allah ke hukm ke mutabiq sadqa-o-khairat karo, zakat do aur logon ki madad karo. Yeh hukm is liye diya gaya hai taake log apni duniya ki zindagi mein aakhirat ke liye tayyari kar len.
Yeh kharch karne ka hukm ek khaas waqt se pehle hai: is se pehle ke woh din aaye jab na koi khareed-o-farokht hogi, na koi dosti kaam aayegi aur na koi shafa'at. Is se murad Qayamat ka din hai, jab duniya ki koi cheez, jaise maal, rishte ya sifarish (Allah ki ijazat ke baghair), insaan ke kaam nahi aayegi. Us din sirf Allah ke liye kiye gaye nek aamal hi kaam aayenge. Ayat ke ikhtitam par farmaya gaya hai ke kafir hi zalim hain, kyunki woh Allah ke diye hue rizq mein se uski raah mein kharch nahi karte aur aakhirat ki tayyari se ghafil rehte hain, is tarah woh apni nafs par zulm karte hain.
Surah 2 : 255
اَللّٰهُ لَاۤ اِلٰهَ اِلَّا هُوَ اَلْحَیُّ الْقَیُّوْمُ لَا تَاْخُذُهٗ سِنَةٌ وَّ لَا نَوْمٌ لَّهٗ مَا فِی السَّمٰوٰتِ وَ مَا فِی الْاَرْضِ مَنْ ذَا الَّذِیْ یَشْفَعُ عِنْدَهٗۤ اِلَّا بِاِذْنِهٖ یَعْلَمُ مَا بَیْنَ اَیْدِیْهِمْ وَ مَا خَلْفَهُمْ وَ لَا یُحِیْطُوْنَ بِشَیْءٍ مِّنْ عِلْمِهٖۤ اِلَّا بِمَا شَآءَ وَسِعَ كُرْسِیُّهُ السَّمٰوٰتِ وَ الْاَرْضَ وَ لَا یَئُوْدُهٗ حِفْظُهُمَا وَ هُوَ الْعَلِیُّ الْعَظِیْمُ
Allah, uske siwa koi mabood nahi. Woh zinda hai, sab ko qaim rakhne wala hai. Use na oongh aati hai aur na neend. Jo kuch aasmanon mein hai aur jo kuch zameen mein hai, sab usi ka hai. Kaun hai jo uske paas uski ijazat ke baghair shafa'at kar sake? Woh janta hai jo kuch unke saamne hai aur jo kuch unke peechhe hai, aur woh uske ilm mein se kisi cheez par ihata nahi kar sakte magar jitna woh chahe. Uski Kursi aasmanon aur zameen par phaili hui hai, aur un dono ki hifazat use thakati nahi. Aur woh buland martaba, azmat wala hai.
Yeh Ayat-ul-Kursi hai, jo Quran ki sab se azmat wali ayat mani jati hai. Is mein Allah Ta'ala ki wahdaniyat, uski sifaat aur uski qudrat ka mukammal bayan hai. Ayat ki ibtida Allah, uske siwa koi mabood nahi se hoti hai, jo tauheed ka bunyadi aqeeda hai. Phir uski do ahem sifaat bayan ki gayin hain: Al-Hayy (Hamesha Zinda) aur Al-Qayyum (Sab ko Qaim Rakhne Wala). Woh hamesha zinda hai aur tamam makhlooq ka nigehban hai.
Allah Ta'ala ki azmat yeh hai ke use na oongh aati hai aur na neend, woh har waqt apni makhlooq ki nigrani karta hai. Jo kuch aasmanon mein hai aur jo kuch zameen mein hai, sab usi ka hai, yaani woh har cheez ka Malik aur Mukhtar-e-Kul hai. Uske darbar mein koi uski ijazat ke baghair shafa'at nahi kar sakta, jo uski mutlaq ul-inaniyat ko zahir karta hai. Uska ilm har cheez par haawi hai, woh janta hai jo kuch unke saamne hai aur jo kuch unke peechhe hai, aur uske ilm ka koi ihata nahi kar sakta magar jitna woh khud chahe.
Ayat ke ikhtitam par Allah ki qudrat aur azmat ka bayan hai: Uski Kursi aasmanon aur zameen par phaili hui hai, jo uski saltanat ki wasat ko zahir karta hai. Aur un dono ki hifazat use thakati nahi, yaani itni bari kainat ko sambhalna uske liye koi mushkil nahi. Beshak, woh buland martaba, azmat wala hai. Is ayat ki tilawat se shaitan se hifazat hoti hai aur yeh imaan ko mazboot karti hai.
Surah 2 : 256
لَاۤ اِكْرَاهَ فِی الدِّیْنِ قَدْ تَّبَیَّنَ الرُّشْدُ مِنَ الْغَیِّ فَمَنْ یَّكْفُرْ بِالطَّاغُوْتِ وَ یُؤْمِنْۢ بِاللّٰهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقٰى لَا انْفِصَامَ لَهَا وَ اللّٰهُ سَمِیْعٌ عَلِیْمٌ
Deen mein koi zabardasti nahi, yaqeenan hidayat gumrahi se alag ho chuki hai. Pas jo shakhs Taghoot ka inkar kare aur Allah par iman laye, usne mazboot rassi ko pakad liya, jo kabhi tootne wali nahi. Aur Allah khoob sunne wala, khoob janne wala hai.
Yeh ayat Islam ke bunyadi usool ko wazeh karti hai ke deen mein koi zabardasti nahi. Iman aur aqeeda dil ka mamla hai, aur isay zabardasti qabool nahi karaya ja sakta. Allah Ta'ala ne insaan ko ikhtiyar diya hai ke woh hidayat aur gumrahi mein se kisi ek ka intikhab kare.
Is ayat mein mazeed farmaya gaya hai ke hidayat gumrahi se alag ho chuki hai, yaani haq aur batil ke darmiyan farq bilkul wazeh kar diya gaya hai. Quran aur Rasoolullah (SAW) ki taleemat ne raah-e-haq ko roshan kar diya hai. Lihaza, jo shakhs Taghoot (Allah ke siwa har woh cheez jiski ibadat ki jaye ya jo Allah ke muqabil hukumat kare) ka inkar karta hai aur sirf Allah par iman lata hai, usne goya 'Urwatul Wuthqa' (mazboot rassi) ko thaam liya, jo kabhi tootne wali nahi. Yeh rassi Islam aur Tawheed ki rassi hai, jo use duniya aur akhirat mein kamyabi ki taraf le jati hai. Allah Ta'ala sab kuch sunne wala aur janne wala hai, woh har dil ke raaz se waqif hai.
Surah 2 : 257
اَللّٰهُ وَلِیُّ الَّذِیْنَ اٰمَنُوْا یُخْرِجُهُمْ مِّنَ الظُّلُمٰتِ اِلَى النُّوْرِ وَ الَّذِیْنَ كَفَرُوْۤا اَوْلِیٰٓئُهُمُ الطَّاغُوْتُ یُخْرِجُوْنَهُمْ مِّنَ النُّوْرِ اِلَى الظُّلُمٰتِ اُولٰٓئِكَ اَصْحٰبُ النَّارِ هُمْ فِیْهَا خٰلِدُوْنَ
Allah un logon ka wali (madadgar) hai jo iman laye, woh unhein andheron se nikal kar roshni ki taraf lata hai. Aur jin logon ne kufr kiya, unke wali Taghoot hain, woh unhein roshni se nikal kar andheron ki taraf le jate hain. Yahi log jahannum wale hain, woh usmein hamesha rahenge.
Yeh ayat iman aur kufr ke darmiyan bunyadi farq ko wazeh karti hai. Allah Ta'ala un logon ka wali aur madadgar hai jo iman laye. Woh unhein gumrahi, shirk, jahalat aur nafarmani ke andheron se nikal kar Tawheed, hidayat aur ilm ki roshni ki taraf lata hai. Yeh Allah ki rehmat aur uski hidayat ka nateeja hai ke momin har qism ki batil parasti se bach kar sirf Allah ki ibadat karte hain.
Iske bar-aks, jin logon ne kufr kiya, unke wali Taghoot hain. Taghoot unhein fitrat ki roshni (jo har insaan mein Tawheed ki pehchan ke liye maujood hoti hai) se nikal kar shirk, kufr aur gumrahi ke andheron mein dhakel dete hain. Yeh log duniya mein Taghoot ki pairwi karte hue bhatak jate hain aur akhirat mein unka thikana jahannum hai, jahan woh hamesha rahenge. Yeh ayat insaan ko apni wilayat ka intikhab karne ki ahmiyat samjhati hai, ya to Allah ki wilayat ya Taghoot ki.
Surah 2 : 258
اَلَمْ تَرَ اِلَى الَّذِیْ حَآجَّ اِبْرٰهٖمَ فِیْ رَبِّهٖۤ اَنْ اٰتٰىهُ اللّٰهُ الْمُلْكَ اِذْ قَالَ اِبْرٰهٖمُ رَبِّیَ الَّذِیْ یُحْیٖ وَ یُمِیْتُ قَالَ اَنَا اُحْیٖ وَ اُمِیْتُ قَالَ اِبْرٰهٖمُ فَاِنَّ اللّٰهَ یَاْتِیْ بِالشَّمْسِ مِنَ الْمَشْرِقِ فَاْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِیْ كَفَرَ وَ اللّٰهُ لَا یَهْدِی الْقَوْمَ الظّٰلِمِیْنَ
Kya tumne us shakhs ko nahi dekha jisne Ibrahim (alaihis salam) se uske Rab ke bare mein jhagda kiya, is wajah se ke Allah ne usay hukumat di thi? Jab Ibrahim ne kaha: "Mera Rab woh hai jo zinda karta hai aur maut deta hai." Usne kaha: "Main bhi zinda karta hun aur maut deta hun." Ibrahim ne kaha: "To beshak Allah suraj ko mashriq se lata hai, tum usay maghrib se le aao." Pas woh kafir dang reh gaya. Aur Allah zalim logon ko hidayat nahi deta.
Is ayat mein Hazrat Ibrahim (AS) aur ek zalim badshah Namrood ke darmiyan ek azeem munazre ka zikr hai. Namrood ko Allah ne hukumat di thi, lekin woh is par ghamand karta tha aur khud ko khuda samajhta tha. Jab Ibrahim (AS) ne usay apne Rab ki taraf bulaya, to Namrood ne takabbur se kaha ke woh bhi zinda karta aur maut deta hai. Usne do qaidiyon ko bulaya, ek ko qatl kar diya aur ek ko riha kar diya, is tarah apni qudrat dikhane ki koshish ki.
Ibrahim (AS) ne uski is batil daleel ko foran samajh liya aur ek aisi daleel pesh ki jiska jawab Namrood ke paas nahi tha. Aap (AS) ne farmaya: "Beshak Allah suraj ko mashriq se lata hai, tum usay maghrib se le aao." Is baat par woh kafir dang reh gaya aur la-jawab ho gaya. Yeh Ibrahim (AS) ki hikmat aur Allah ki qudrat ka behtareen saboot tha. Allah Ta'ala farmata hai ke woh zalim logon ko hidayat nahi deta, jo haq ko jante hue bhi inkar karte hain.
Surah 2 : 259
اَوْ كَالَّذِیْ مَرَّ عَلٰى قَرْیَةٍ وَّ هِیَ خَاوِیَةٌ عَلٰى عُرُوْشِهَا قَالَ اَنّٰى یُحْیٖ هٰذِهِ اللّٰهُ بَعْدَ مَوْتِهَا فَاَمَاتَهُ اللّٰهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهٗ قَالَ كَمْ لَبِثْتَ قَالَ لَبِثْتُ یَوْمًا اَوْ بَعْضَ یَوْمٍ قَالَ بَلْ لَّبِثْتَ مِائَةَ عَامٍ فَانْظُرْ اِلٰى طَعَامِكَ وَ شَرَابِكَ لَمْ یَتَسَنَّهْ وَ انْظُرْ اِلٰى حِمَارِكَ وَ لِنَجْعَلَكَ اٰیَةً لِّلنَّاسِ وَ انْظُرْ اِلَى الْعِظَامِ كَیْفَ نُنْشِزُهَا ثُمَّ نَكْسُوْهَا لَحْمًا فَلَمَّا تَبَیَّنَ لَهٗ قَالَ اَعْلَمُ اَنَّ اللّٰهَ عَلٰى كُلِّ شَیْءٍ قَدِیْرٌ
Ya us shakhs ki tarah jo ek basti se guzra, jabke woh apni chhaton par giri hui thi. Usne kaha: "Allah isay iski maut ke baad kaise zinda karega?" To Allah ne usay sau saal tak maut di, phir usay dobara zinda kiya. Farmaya: "Tum kitni der thehre?" Usne kaha: "Main ek din ya din ka kuch hissa thehra." Farmaya: "Balke tum sau saal thehre ho. Apne khane aur peene ko dekho, woh kharab nahi hua. Aur apne gadhe ko dekho (jo mar chuka hai). Aur (humne yeh isliye kiya) taake hum tumhein logon ke liye ek nishani banayen. Aur haddiyon ko dekho, hum unhein kaise uthate hain, phir un par gosht chadhate hain." Jab us par wazeh ho gaya, to usne kaha: "Main janta hun ke Allah har cheez par qadir hai."
Is ayat mein Allah Ta'ala ne maut ke baad zindagi (Hashr) ki ek aur ajeeb misal bayan ki hai. Ek shakhs (aksar mufassireen ke mutabiq Hazrat Uzair AS) ek ujdi hui basti se guzra aur hairani se socha ke Allah isay kaise zinda karega. Allah ne usay sau saal tak maut di aur phir dobara zinda kiya. Jab usse poocha gaya ke woh kitni der thehra, to usne samjha ke woh ek din ya usse bhi kam thehra hai.
Allah ne usay bataya ke woh sau saal thehra hai aur uski nishani ke taur par uske khane aur peene ko dikhaya jo kharab nahi hua tha, jabke uske gadhe ki haddiyan bikhar chuki thin. Phir Allah ne uske samne gadhe ki haddiyon ko dobara jama kiya aur un par gosht chadhaya, yahan tak ke woh zinda ho gaya. Is waqiye ka maqsad us shakhs ko aur tamam logon ko Allah ki qudrat-e-kamila ka yaqeen dilana tha. Jab us par haqiqat wazeh ho gayi, to usne foran iqrar kiya: "Main janta hun ke Allah har cheez par qadir hai."
Surah 2 : 260
وَ اِذْ قَالَ اِبْرٰهٖمُ رَبِّ اَرِنِیْ كَیْفَ تُحْیِ الْمَوْتٰى قَالَ اَوَ لَمْ تُؤْمِنْ قَالَ بَلٰى وَ لٰكِنْ لِّیَطْمَئِنَّ قَلْبِیْ قَالَ فَخُذْ اَرْبَعَةً مِّنَ الطَّیْرِ فَصُرْهُنَّ اِلَیْكَ ثُمَّ اجْعَلْ عَلٰى كُلِّ جَبَلٍ مِّنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ یَاْتِیْنَكَ سَعْیًا وَ اعْلَمْ اَنَّ اللّٰهَ عَزِیْزٌ حَكِیْمٌ
Aur jab Ibrahim ne kaha: "Aye mere Rab! Mujhe dikha de tu murdon ko kaise zinda karta hai." Allah ne farmaya: "Kya tum iman nahi rakhte?" Usne arz kiya: "Kyun nahi, lekin mere dil ko itminan ho jaye." Allah ne farmaya: "To char parinde lo, unhein apne paas achi tarah hila mila lo (ya tukde kar lo), phir unka ek-ek hissa har pahad par rakh do, phir unhein pukaro, woh tumhare paas daudte hue aa jayenge. Aur jaan lo ke Allah zabardast hikmat wala hai."
Yeh ayat Hazrat Ibrahim (AS) ke ek aur sawal aur Allah Ta'ala ke jawab ka zikr karti hai. Ibrahim (AS) ne Allah se darkhwast ki ke woh unhein dikhaye ke murdon ko kaise zinda kiya jata hai. Allah ne unse poocha ke kya woh iman nahi rakhte? Ibrahim (AS) ne jawab diya ke iman to rakhte hain, lekin woh chahte hain ke unke dil ko mazeed itminan ho jaye, yaani ilm-ul-yaqeen se ain-ul-yaqeen tak pahunch jayen.
Allah Ta'ala ne unhein ek amali tareeqa bataya: char parinde lo, unhein tukde tukde kar do aur unke ajza ko alag alag pahadon par rakh do. Phir unhein pukaro, woh tumhare paas daudte hue aa jayenge. Ibrahim (AS) ne aisa hi kiya aur apni aankhon se dekha ke parinde dobara zinda ho kar unke paas aa gaye. Is waqiye ne Ibrahim (AS) ke dil ko mukammal itminan bakhsha aur Allah ki qudrat-e-kamila ka behtareen saboot pesh kiya. Isse wazeh hota hai ke Allah Ta'ala zabardast qudrat wala aur hikmat wala hai, jo har cheez par qadir hai.
Surah 2 : 261
مَثَلُ الَّذِیْنَ یُنْفِقُوْنَ اَمْوَالَهُمْ فِیْ سَبِیْلِ اللّٰهِ كَمَثَلِ حَبَّةٍ اَنْۢبَتَتْ سَبْعَ سَنَابِلَ فِیْ كُلِّ سُنْۢبُلَةٍ مِّائَةُ حَبَّةٍ وَ اللّٰهُ یُضٰعِفُ لِمَنْ یَّشَآءُ وَ اللّٰهُ وَاسِعٌ عَلِیْمٌ
Un logon ki misaal jo apna maal Allah ki raah mein kharch karte hain, us daane ki misaal hai jisne saat baaliyan ugayin, aur har baali mein sau daane hon. Aur Allah jise chahta hai dugna kar deta hai. Aur Allah bahut wus'at wala, khoob janne wala hai.
Is ayat mein Allah Ta'ala un logon ki fazeelat bayan farma rahe hain jo apna maal uski raza ke liye kharch karte hain. Allah ne iski misaal ek daane se di hai jo zameen mein boya jata hai aur us se saat baaliyan nikalti hain, aur har baali mein sau daane hote hain. Is tarah ek daane se saat sau daane hasil hote hain. Yeh misaal is baat ki numaindagi karti hai ke Allah ki raah mein kharch kiye gaye maal ka ajar kam az kam sat sau guna tak badha diya jata hai.
Allah Ta'ala farmate hain ke woh jise chahta hai uske liye is se bhi zyada kar deta hai. Iska matlab hai ke sawab ki koi had nahi, aur Allah apni wus'at aur ilm ke mutabiq jise chahe be-hisab ata karta hai. Niyat ki khuloos aur amal ki pakeezgi is ajar mein izafe ka sabab banti hai. Allah Ta'ala har cheez ka ilm rakhta hai aur uski rehmat be-inteha hai.
Surah 2 : 262
اَلَّذِیْنَ یُنْفِقُوْنَ اَمْوَالَهُمْ فِیْ سَبِیْلِ اللّٰهِ ثُمَّ لَا یُتْبِعُوْنَ مَاۤ اَنْفَقُوْا مَنًّا وَّ لَاۤ اَذًى لَّهُمْ اَجْرُهُمْ عِنْدَ رَبِّهِمْ وَ لَا خَوْفٌ عَلَیْهِمْ وَ لَا هُمْ یَحْزَنُوْنَ
Jo log apna maal Allah ki raah mein kharch karte hain, phir jo kharch kiya uske baad ehsaan nahi jatate aur na takleef dete hain, unka ajar unke Rabb ke paas hai. Aur un par na koi khauf hoga aur na woh ghamgeen honge.
Is ayat mein Allah Ta'ala un logon ki tareef kar rahe hain jo Allah ki raah mein kharch karte hain aur apne sadqe ko ehsaan jatane (mann) aur takleef dene (aza) se paak rakhte hain. Ehsaan jatane ka matlab hai kisi ko kuch dekar us par apni badaulat ka izhar karna ya usay zaleel karna. Takleef dene ka matlab hai qaul ya amal se us shakhs ko ranjida karna jise sadqa diya gaya ho.
Allah Ta'ala ne farmaya ke aise logon ka ajar unke Rabb ke paas mehfooz hai. Unhe qayamat ke din kisi qism ka khauf nahi hoga aur na hi woh duniya ya akhirat mein kisi gham ka shikar honge. Unka dil mutmain aur rooh pur-sukoon hogi. Is ayat se wazeh hota hai ke sadqa sirf maal kharch karne ka naam nahi, balkay uske baad apne rawaiye ko bhi durust rakhna zaroori hai taake uski fazeelat aur sawab barqarar rahe.
Surah 2 : 263
قَوْلٌ مَّعْرُوْفٌ وَّ مَغْفِرَةٌ خَیْرٌ مِّنْ صَدَقَةٍ یَّتْبَعُهَاۤ اَذًى وَ اللّٰهُ غَنِیٌّ حَلِیْمٌ
Achchi baat kehna aur maaf kar dena us sadqe se behtar hai jiske baad takleef di jaye. Aur Allah be-niyaz, burdbar hai.
Is ayat mein Allah Ta'ala ne sadqe ki ahmiyat ke sath-sath akhlaqi qadron ko bhi ujagar kiya hai. Farmaya gaya hai ke kisi se achchi baat kehna, narmi se pesh aana, aur uski khataon ko maaf kar dena us sadqe se behtar hai jiske baad ehsaan jataya jaye ya takleef di jaye. Yani, agar koi shakhs sadqa deta hai lekin uske baad usay zaleel karta hai ya takleef deta hai, to us sadqe ki nisbat ek achchi baat kehna ya maaf kar dena Allah ke nazdeek zyada pasandeeda hai.
Is se maloom hota hai ke husn-e-akhlaq ki Islam mein kitni ahmiyat hai. Allah Ta'ala ne farmaya ke woh Ghani (be-niyaz) hai, use hamare sadqat ki koi hajat nahi. Aur woh Haleem (burdbar) hai, yani woh bandon ki kotahiyon par fauran pakad nahi karta, balkay unhe tauba aur islah ka mauqa deta hai. Is ayat mein sadqe ke maqsad ko wazeh kiya gaya hai, jo sirf Allah ki raza aur bandon ki khushnudi hasil karna hai, na ke unhe zaleel karna.
Surah 2 : 264
یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا لَا تُبْطِلُوْا صَدَقٰتِكُمْ بِالْمَنِّ وَ الْاَذٰى كَالَّذِیْ یُنْفِقُ مَالَهٗ رِئَآءَ النَّاسِ وَ لَا یُؤْمِنُ بِاللّٰهِ وَ الْیَوْمِ الْاٰخِرِ فَمَثَلُهٗ كَمَثَلِ صَفْوَانٍ عَلَیْهِ تُرَابٌ فَاَصَابَهٗ وَابِلٌ فَتَرَكَهٗ صَلْدًا لَا یَقْدِرُوْنَ عَلٰى شَیْءٍ مِّمَّا كَسَبُوْا وَ اللّٰهُ لَا یَهْدِی الْقَوْمَ الْكٰفِرِیْنَ
Aye imaan walo! Apne sadqat ko ehsaan jatane aur takleef dene se barbaad na karo, us shakhs ki tarah jo apna maal logon ko dikhane ke liye kharch karta hai aur Allah aur Qayamat ke din par imaan nahi rakhta. Uski misaal us chikne patthar jaisi hai jis par mitti ho, phir us par tez barish barse aur use bilkul saaf kar de. Aise log apni kamai mein se kuch bhi hasil nahi kar sakenge. Aur Allah kafir qaum ko hidayat nahi deta.
Is ayat mein Allah Ta'ala imaan walon ko sakhti se hidayat de rahe hain ke woh apne sadqat ko ehsaan jatane aur takleef dene se zaya na karein. Iski misaal us shakhs se di gayi hai jo apna maal sirf logon ko dikhane ke liye kharch karta hai (riya), aur uska Allah aur Qayamat ke din par yaqeen nahi hota. Aise shakhs ka amal zahiran to sadqa nazar aata hai, lekin uski niyat mein khuloos na hone ki wajah se woh be-faida ho jata hai.
Allah ne uski misaal ek chikne patthar se di hai jis par mitti ki teh jami ho. Jab us par tez barish barasti hai, to woh mitti dhul jati hai aur patthar bilkul saaf ho jata hai. Isi tarah, riya aur ehsaan jatane wale ka sadqa bhi qayamat ke din be-asar ho jayega, usay uski kamai mein se kuch bhi hasil nahi hoga. Kyunki usne Allah ki raza ke bajaye logon ki tareef talab ki thi. Allah Ta'ala aise logon ko hidayat nahi deta jo kufr aur nifaq mein mubtala hon aur apne aamaal mein khuloos na rakhte hon.
Surah 2 : 265
وَ مَثَلُ الَّذِیْنَ یُنْفِقُوْنَ اَمْوَالَهُمُ ابْتِغَآءَ مَرْضَاتِ اللّٰهِ وَ تَثْبِیْتًا مِّنْ اَنْفُسِهِمْ كَمَثَلِ جَنَّةٍۭ بِرَبْوَةٍ اَصَابَهَا وَابِلٌ فَاٰتَتْ اُكُلَهَا ضِعْفَیْنِ فَاِنْ لَّمْ یُصِبْهَا وَابِلٌ فَطَلٌّ وَ اللّٰهُ بِمَا تَعْمَلُوْنَ بَصِیْرٌ
Aur un logon ki misaal jo apna maal Allah ki raza talab karne aur apne dilon ko mazboot karne ke liye kharch karte hain, us baagh jaisi hai jo oonchi zameen par ho, us par tez barish barse to woh dugna phal de. Aur agar us par tez barish na barse to halki phuhaar hi kaafi ho. Aur Allah tumhare aamaal ko khoob dekhne wala hai.
Is ayat mein Allah Ta'ala un logon ki misaal bayan farma rahe hain jo apna maal Allah ki raza hasil karne aur apne imaan ko mazboot karne ki niyat se kharch karte hain. Unki misaal ek aise baagh jaisi hai jo oonchi zameen par waqai ho. Oonchi zameen par hone ki wajah se woh hawa aur roshni se khoob faida uthata hai.
Agar us baagh par tez barish (wabil) barse to woh dugna phal deta hai, yani uski paidawar bahut zyada hoti hai. Aur agar tez barish na bhi barse, balkay sirf halki phuhaar (tall) hi pade, tab bhi woh phal deta hai. Is misaal se wazeh hota hai ke khuloos-e-niyat se kiya gaya amal, chahe woh kam ho ya zyada, Allah ke nazdeek qabool hota hai aur us par be-panah ajar milta hai. Allah Ta'ala ne farmaya ke woh tumhare tamam aamaal ko khoob dekhne wala hai, yani tumhari niyaton aur iradon se bakhabar hai. Isliye niyat ki durustgi har amal ki qabooliyat ke liye bunyadi shart hai.
Surah 2 : 266
اَیَوَدُّ اَحَدُكُمْ اَنْ تَكُوْنَ لَهٗ جَنَّةٌ مِّنْ نَّخِیْلٍ وَّ اَعْنَابٍ تَجْرِیْ مِنْ تَحْتِهَا الْاَنْهٰرُ لَهٗ فِیْهَا مِنْ كُلِّ الثَّمَرٰتِ وَ اَصَابَهُ الْكِبَرُ وَ لَهٗ ذُرِّیَّةٌ ضُعَفَآءُ فَاَصَابَهَاۤ اِعْصَارٌ فِیْهِ نَارٌ فَاحْتَرَقَتْ كَذٰلِكَ یُبَیِّنُ اللّٰهُ لَكُمُ الْاٰیٰتِ لَعَلَّكُمْ تَتَفَكَّرُوْنَ
Kya tum mein se koi yeh pasand karega ke uske paas khajooron aur angooron ka baagh ho, jiske neeche nahrein behti hon, aur uske liye usmein har tarah ke phal hon, aur use burhapa aa jaye aur uske kamzor bachche bhi hon, phir us baagh par aag wala toofan aaye aur woh jal kar raakh ho jaye? Isi tarah Allah tumhare liye nishaniyan bayan karta hai taake tum gaur-o-fikr karo.
Yeh ayat sadqe ki misaal bayan karti hai. Ek shakhs ne apni poori zindagi ki kamai se ek haseen baagh banaya, jismein har tarah ke phal the aur nahrein behti thin. Jab woh boodha ho gaya aur uske kamzor bachche the jin ka sahara woh baagh hi tha, tab achanak ek aag wala toofan aaya aur uske baagh ko jala kar raakh kar diya. Is misaal se Allah Ta'ala un logon ko samjhate hain jo riyakari (dikhawe) ya ehsan jatane ke liye sadqa karte hain. Unka sadqa us baagh ki tarah hai jo aakhirat mein unke kisi kaam nahi aayega, balkay barbaad ho jayega. Iske bar-aks, jo log khuloos-e-niyat se Allah ki raza ke liye sadqa karte hain, unka ajar mehfooz rehta hai. Is misaal par gaur-o-fikr karne se insaan ko apni niyaton ko durust karne ki tarbiyat milti hai.
Surah 2 : 267
یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْۤا اَنْفِقُوْا مِنْ طَیِّبٰتِ مَا كَسَبْتُمْ وَ مِمَّاۤ اَخْرَجْنَا لَكُمْ مِّنَ الْاَرْضِ وَ لَا تَیَمَّمُوا الْخَبِیْثَ مِنْهُ تُنْفِقُوْنَ وَ لَسْتُمْ بِاٰخِذِیْهِ اِلَّاۤ اَنْ تُغْمِضُوْا فِیْهِ وَ اعْلَمُوْۤا اَنَّ اللّٰهَ غَنِیٌّ حَمِیْدٌ
Aye imaan walo! Apni pakeeza kamai mein se aur usmein se jo humne tumhare liye zameen se nikala hai, kharch karo. Aur khabees (buri) cheez ka irada na karo ke usmein se kharch karo, jabke tum khud use aankhein band kiye baghair lene wale nahi ho. Aur jaan lo ke Allah be-niyaz hai, qabil-e-tareef hai.
Is ayat mein Allah Ta'ala imaan walon ko hukm de rahe hain ke woh Allah ki raah mein sirf halal aur pakeeza maal kharch karein. Yeh maal unki apni kamai se ho ya zameen se nikli hui paidawar se. Islam mein sadqa aur khairat ke liye sirf achchi aur behtareen cheezein pesh karne ki targheeb di gayi hai. Allah Ta'ala ne mana farmaya hai ke koi shakhs buri, na-pasandeeda ya bekaar cheez Allah ki raah mein de, jise woh khud bhi pasand na karta ho. Agar koi shakhs aisi cheez hadiye mein de to hum use aankhein band karke hi qabool karte hain, to Allah ki zaat jo har aib se paak hai, woh aisi cheez kaise qabool karegi? Is hukm ka maqsad yeh hai ke musalman apne maal mein se behtareen hissa Allah ki raza ke liye pesh karein. Allah Ta'ala be-niyaz hai, use kisi cheez ki zaroorat nahi, lekin woh apne bandon ko aazmata hai aur unke khuloos ko dekhta hai.
Surah 2 : 268
اَلشَّیْطٰنُ یَعِدُكُمُ الْفَقْرَ وَ یَاْمُرُكُمْ بِالْفَحْشَآءِ وَ اللّٰهُ یَعِدُكُمْ مَّغْفِرَةً مِّنْهُ وَ فَضْلًا وَ اللّٰهُ وَاسِعٌ عَلِیْمٌ
Shaitan tumhe ghurbat ka khauf dilata hai aur tumhein be-hayai ka hukm deta hai, jabke Allah tumse apni maghfirat aur fazl ka wada karta hai. Aur Allah bahut wus'at wala, sab kuch janne wala hai.
Yeh ayat Shaitan aur Allah ke waadon ke darmiyan farq ko wazeh karti hai. Jab insaan Allah ki raah mein kharch karne ka irada karta hai, to Shaitan use ghurbat aur tangdasti ka khauf dilata hai. Woh waswase dalta hai ke agar tumne maal kharch kiya to tum faqeer ho jaoge, aur isi ke sath woh be-hayai aur bukhl (kanjoosi) ka hukm deta hai. Iske bar-aks, Allah Ta'ala apne bandon se maghfirat aur fazl ka wada karta hai. Allah ki raah mein kharch karne se gunah maaf hote hain aur rizq mein barkat hoti hai. Allah Ta'ala ki zaat bahut wus'at wali hai, uske khazane kabhi khatam nahi hote, aur woh sab kuch janne wala hai. Woh jaanta hai ke kaun khuloos-e-niyat se kharch karta hai aur kaun sirf dikhawe ke liye. Isliye, musalman ko Shaitan ke waswason se bach kar Allah ke waadon par yaqeen rakhna chahiye.
Surah 2 : 269
یُّؤْتِی الْحِكْمَةَ مَنْ یَّشَآءُ وَ مَنْ یُّؤْتَ الْحِكْمَةَ فَقَدْ اُوْتِیَ خَیْرًا كَثِیْرًا وَ مَا یَذَّكَّرُ اِلَّاۤ اُولُوا الْاَلْبَابِ
Woh jise chahta hai hikmat ata karta hai, aur jise hikmat mil gayi use bahut badi bhalai mil gayi. Aur naseehat sirf aqalmand log hi qabool karte hain.
Is ayat mein hikmat ki fazeelat aur uski ahmiyat bayan ki gayi hai. Hikmat se murad sirf ilm nahi, balkay ilm ke sath-sath sahih fehm, durust faisla karne ki salahiyat, aur cheezon ko unki asal jagah par rakhne ki qabiliyat hai. Yeh Allah Ta'ala ki taraf se ek khaas tohfa hai jo woh apne pasandeeda bandon ko ata karta hai. Jise hikmat mil jaye, use dar-haqeeqat bahut badi bhalai mil gayi, kyunki hikmat ki wajah se insaan duniya aur aakhirat dono mein kamyab hota hai. Woh zindagi ke masail ko behtar tareeqe se hal karta hai aur Allah ke ehkamaat ko sahih tareeqe se samajhta hai. Ayat ke ikhtetam mein farmaya gaya hai ke naseehat aur ibarat sirf wohi log hasil karte hain jo aqalmand aur samajhdar hote hain, yaani "Ulool Albab". Yeh log woh hain jo gaur-o-fikr karte hain aur haqeeqat ko pehchanne ki salahiyat rakhte hain.
Surah 2 : 270
وَ مَاۤ اَنْفَقْتُمْ مِّنْ نَّفَقَةٍ اَوْ نَذَرْتُمْ مِّنْ نَّذْرٍ فَاِنَّ اللّٰهَ یَعْلَمُهٗ وَ مَا لِلظّٰلِمِیْنَ مِنْ اَنْصَارٍ
Aur tum jo kuch bhi kharch karte ho ya jo bhi nazar mante ho, to yaqeenan Allah use jaanta hai. Aur zalimon ka koi madadgar nahi hoga.
Yeh ayat is haqeeqat ko wazeh karti hai ke Allah Ta'ala har chote bade amal se waqif hai. Chahe woh Allah ki raah mein kharch kiya gaya maal ho (sadqa, zakat, khairat) ya koi nazar (mannat) jo Allah ke liye mani gayi ho, Allah Ta'ala us sab ko jaanta hai. Uske ilm se koi cheez posheeda nahi. Is mein un logon ke liye tasalli hai jo khuloos-e-niyat se Allah ki raza ke liye kharch karte hain, kyunki unka ajar Allah ke paas mehfooz hai. Aur un logon ke liye tanbeeh hai jo riyakari karte hain ya Allah ke ehkamaat ki mukhalifat karte hain. Ayat ka doosra hissa zalimon ke anjaam ko bayan karta hai. Jo log Allah ke ehkamaat ki na-farmani karte hain, logon par zulm karte hain, ya Allah ke huqooq mein kotahi karte hain, unka aakhirat mein koi madadgar nahi hoga. Unhein apne aamal ka hisab khud dena hoga aur koi unhein Allah ke azab se bacha nahi payega.
Surah 2 : 271
اِنْ تُبْدُوا الصَّدَقٰتِ فَنِعِمَّا هِیَ وَ اِنْ تُخْفُوْهَا وَ تُؤْتُوْهَا الْفُقَرَآءَ فَهُوَ خَیْرٌ لَّكُمْ وَ یُكَفِّرُ عَنْكُمْ مِّنْ سَیِّاٰتِكُمْ وَ اللّٰهُ بِمَا تَعْمَلُوْنَ خَبِیْرٌ
Agar tum sadqaat zahir karo to yeh bhi achha hai, aur agar tum unhein chhupa kar fuqara ko do to yeh tumhare liye behtar hai, aur Allah tumhari buraiyon ko mita dega. Aur Allah tumhare har amal se ba-khabar hai.
Yeh ayat sadqaat ki adaigi ke do tareeqon ko bayan karti hai: zahiri aur poshida. Agar sadqaat zahir kar ke diye jayen, maslan farz zakat, taake doosre log bhi iski targheeb paayen aur is mein koi riyakari na ho, to yeh bhi achha hai. Lekin agar sadqaat chhupa kar fuqara ko diye jayen, to yeh zyada afzal aur behtar hai, kyunki is mein ikhlas zyada hota hai aur riyakari ka khauf kam hota hai.
Poshida sadqa dene ka ek aur faida yeh hai ke Allah iski barkat se banday ke gunahon ko mita deta hai. Allah Ta'ala har amal se ba-khabar hai, chahe woh zahir ho ya poshida, isliye niyyat ki durustgi behad zaroori hai.
Hadees mein aata hai: "Poshida sadqa Allah ke ghusse ko thanda karta hai." (Tirmidhi)
Surah 2 : 272
لَیْسَ عَلَیْكَ هُدٰىهُمْ وَ لٰكِنَّ اللّٰهَ یَهْدِیْ مَنْ یَّشَآءُ وَ مَا تُنْفِقُوْا مِنْ خَیْرٍ فَلِاَنْفُسِكُمْ وَ مَا تُنْفِقُوْنَ اِلَّا ابْتِغَآءَ وَجْهِ اللّٰهِ وَ مَا تُنْفِقُوْا مِنْ خَیْرٍ یُّوَفّٰ اِلَیْكُمْ وَ اَنْتُمْ لَا تُظْلَمُوْنَ
Unhein hidayat dena aap par farz nahi, balki Allah jise chahta hai hidayat deta hai. Aur jo kuch tum kharch karte ho, woh tumhare apne liye hai. Aur tum sirf Allah ki raza ke liye kharch karte ho. Aur jo kuch tum kharch karte ho, woh tumhein poora poora wapas milega aur tum par zulm nahi kiya jayega.
Yeh ayat wazeh karti hai ke Nabi Akram (SAW) ka kaam sirf Allah ka paigham pahunchana hai, hidayat dena sirf Allah ke ikhtiyar mein hai. Allah jise chahta hai hidayat deta hai, aur jise chahta hai gumrah karta hai. Iske baad sadqaat ke masle par dobara tawajjuh dilayi gayi hai.
Jo kuch bhi insaan Allah ki raah mein kharch karta hai, uska faida usi ko milta hai. Asal maqsad sirf Allah ki raza aur khushnoodi hasil karna hona chahiye. Agar niyyat mein ikhlas ho aur kharch sirf Allah ki raza ke liye kiya jaye, to Allah uska ajar poora poora ata farmata hai aur usmein koi kami nahi ki jati. Is tarah bandon par koi zulm nahi hoga, balki unhein unki mehnat ka mukammal sila milega.
Surah 2 : 273
لِلْفُقَرَآءِ الَّذِیْنَ اُحْصِرُوْا فِیْ سَبِیْلِ اللّٰهِ لَا یَسْتَطِیْعُوْنَ ضَرْبًا فِی الْاَرْضِ یَحْسَبُهُمُ الْجَاهِلُ اَغْنِیَآءَ مِنَ التَّعَفُّفِ تَعْرِفُهُمْ بِسِیْمٰىهُمْ لَا یَسْئَلُوْنَ النَّاسَ اِلْحَافًا وَ مَا تُنْفِقُوْا مِنْ خَیْرٍ فَاِنَّ اللّٰهَ بِهٖ عَلِیْمٌ
(Sadqaat) un fuqara ke liye hain jo Allah ki raah mein rok diye gaye hain, woh zameen mein safar nahi kar sakte. Jahil unhein unki iffat ki wajah se ghani samajhta hai. Tum unhein unki nishaniyon se pehchan loge. Woh logon se chipak kar sawal nahi karte. Aur jo kuch tum kharch karte ho, beshak Allah usse khoob waqif hai.
Yeh ayat un fuqara ki tareef aur unke mustahiq hone ko bayan karti hai jo Allah ki raah mein rok diye gaye hain. Is se murad woh log hain jo jihad, deeni taleem, ya kisi aur deeni khidmat ki wajah se safar ya kamai karne se qasir hain. Unki iffat aur khuddari aisi hoti hai ke na-waqif log unhein ghani samajhte hain, kyunki woh kisi se sawal nahi karte.
Lekin aqalmand log unhein unki nishaniyon se pehchan lete hain, jaise unke chehron par faqiri ke asraat ya unki saadgi. Woh logon se baar baar ya chipak kar sawal nahi karte, jo unki sharafat ki alamat hai. Aise logon par kharch karna behtareen sadqa hai. Allah Ta'ala har us cheez se waqif hai jo tum kharch karte ho, isliye niyyat aur maqsad ka khalis hona zaroori hai.
Surah 2 : 274
اَلَّذِیْنَ یُنْفِقُوْنَ اَمْوَالَهُمْ بِالَّیْلِ وَ النَّهَارِ سِرًّا وَّ عَلَانِیَةً فَلَهُمْ اَجْرُهُمْ عِنْدَ رَبِّهِمْ وَ لَا خَوْفٌ عَلَیْهِمْ وَ لَا هُمْ یَحْزَنُوْنَ
Jo log apne maal raat aur din, chhup kar aur zahir kar ke kharch karte hain, unka ajar unke Rab ke paas hai, aur un par na koi khauf hoga aur na woh ghamgeen honge.
Is ayat mein un logon ki fazeelat bayan ki gayi hai jo har waqt aur har haal mein Allah ki raah mein kharch karte hain. Chahe woh raat ka waqt ho ya din ka, chhupa kar ho ya zahir kar ke, unka maqsad sirf Allah ki raza hasil karna hota hai. Yeh amal unke ikhlas aur Allah par mukammal bharose ki nishani hai.
Aise logon ko Allah Ta'ala ke paas behtareen ajar milega. Unhein qiyamat ke din kisi qism ka khauf nahi hoga, aur na duniya mein kisi cheez ka gham hoga, kyunki unhone apna mamla Allah ke supurd kar diya hai. Ismein farz zakat aur nafl sadqaat dono shamil hain, aur har tarah ke kharch par sawab milta hai jab niyyat Allah ke liye ho.
Surah 2 : 275
اَلَّذِیْنَ یَاْكُلُوْنَ الرِّبٰوا لَا یَقُوْمُوْنَ اِلَّا كَمَا یَقُوْمُ الَّذِیْ یَتَخَبَّطُهُ الشَّیْطٰنُ مِنَ الْمَسِّ ذٰلِكَ بِاَنَّهُمْ قَالُوْۤا اِنَّمَا الْبَیْعُ مِثْلُ الرِّبٰوا وَ اَحَلَّ اللّٰهُ الْبَیْعَ وَ حَرَّمَ الرِّبٰوا فَمَنْ جَآءَهٗ مَوْعِظَةٌ مِّنْ رَّبِّهٖ فَانْتَهٰى فَلَهٗ مَا سَلَفَ وَ اَمْرُهُۤ اِلَى اللّٰهِ وَ مَنْ عَادَ فَاُولٰٓئِكَ اَصْحٰبُ النَّارِ هُمْ فِیْهَا خٰلِدُوْنَ
Jo log sood khate hain, woh (qiyamat ke din) khade nahi honge magar us shakhs ki tarah jise shaitan ne choo kar paagal kar diya ho. Yeh isliye ke unhone kaha: "Be-shak tijarat bhi sood jaisi hi hai." Halanke Allah ne tijarat ko halal kiya hai aur sood ko haram. Pas jise uske Rab ki taraf se naseehat pahunchi aur woh baaz aa gaya, to jo kuch pehle ho chuka woh uska hai, aur uska mamla Allah ke supurd hai. Aur jo phir sood ki taraf palta, to aise log dozakh wale hain, woh usmein hamesha rahenge.
Yeh ayat sood ki sakht hurmat aur uske duniya-o-akhirat ke bure nataij ko bayan karti hai. Sood khor qiyamat ke din is tarah uthenge jaise unhein shaitan ne choo kar paagal kar diya ho, jo unki bad-hawasi, be-aqli aur ruswai ki nishani hogi. Unka yeh ghalat aqeeda tha ke tijarat aur sood ek jaisi hain, halanke in mein zameen-o-aasman ka farq hai.
Allah Ta'ala ne wazeh taur par tijarat ko halal aur sood ko haram qarar diya hai. Tijarat mein nafa aur nuqsan ka imkan hota hai, jabke sood mein sirf yaqeeni izafa hota hai baghair kisi mehnat ya khatre ke. Jis shakhs ko sood ki hurmat ka ilm ho jaye aur woh isse baaz aa jaye, to uske pichle gunah maaf ho jayenge aur uska mamla Allah ke supurd hai. Lekin jo ilm hone ke bawajood sood ki taraf palta, woh dozakh ka mustahiq hoga aur usmein hamesha rahega.
Hadees mein hai: "Rasoolullah (SAW) ne sood khane wale, khilane wale, uske gawahon aur uske likhne wale par laanat farmayi hai." (Muslim)
Surah 2 : 276
یَمْحَقُ اللّٰهُ الرِّبٰوا وَ یُرْبِی الصَّدَقٰتِ١ؕ وَ اللّٰهُ لَا یُحِبُّ كُلَّ كَفَّارٍ اَثِیْمٍ
Allah sood ko mitata hai aur sadqat ko badhata hai, aur Allah kisi nashukre, gunahgar ko pasand nahi karta.
Is ayat mein Allah Ta'ala sood (riba) aur sadqat (charity) ke asarat ko wazeh farmata hai. Allah sood ko be-barkat karta hai aur usay khatam karta hai, jabke sadqat mein barkat dalta hai aur unhein badhata hai. Sood se maal zahiran badhta hua nazar aata hai, lekin haqeeqat mein uski barkat aur khair chali jaati hai, aur woh insaniyat ke liye nuqsan deh sabit hota hai. Iske bar-aks, sadqa dene se maal kam nahi hota balkay Allah us mein izafa karta hai aur usay paak karta hai.
Allah Ta'ala kisi bhi nashukre aur gunahgar ko pasand nahi karta. Sood lene wala Allah ki nafarmani karta hai, uske ehkamaat ki mukhalifat karta hai, aur logon par zulm karta hai, isliye woh Allah ki narazgi ka mustahiq hota hai. Sadqa dene wala Allah ki raza hasil karta hai aur uske ehkamaat ki pairwi karta hai.
Surah 2 : 277
اِنَّ الَّذِیْنَ اٰمَنُوْا وَ عَمِلُوا الصّٰلِحٰتِ وَ اَقَامُوا الصَّلٰوةَ وَ اٰتَوُا الزَّكٰوةَ لَهُمْ اَجْرُهُمْ عِنْدَ رَبِّهِمْ١ۚ وَ لَا خَوْفٌ عَلَیْهِمْ وَ لَا هُمْ یَحْزَنُوْنَ
Beshak jo log imaan laye aur nek amal kiye aur namaz qaim ki aur zakat ada ki, unka ajar unke Rabb ke paas hai, aur un par na koi khauf hoga aur na woh ghamgeen honge.
Yeh ayat un logon ki fazeelat aur behtareen anjaam bayan karti hai jo sache dil se imaan laye aur uske taqazon ko poora kiya. Imaan ke sath-sath, unhone nek aamal kiye, jin mein khas taur par namaz ko uske waqt par aur uske tamam faraiz ke sath qaim karna, aur zakat ko uske mustahiqeen tak pahunchana shamil hai. Yeh bunyadi arkaan-e-Islam hain jo ek momin ki zindagi ka juzw hote hain.
Allah Ta'ala ne unke liye azeem ajar ka wada kiya hai jo unke Rabb ke paas mehfooz hai. Mazeed bar-aan, unhein na duniya mein kisi cheez ka khauf hoga aur na akhirat mein koi gham. Yeh darasal sood se parhez karne aur sadqat dene walon ke liye ek tasalli aur basharat hai ke unka imaan aur amal-e-saleh hi asal kamyabi aur itminan ki zamanat hain, jabke sood sirf zahiri izafa deta hai jo haqeeqat mein be-barkat hota hai.
Surah 2 : 278
یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوا اتَّقُوا اللّٰهَ وَ ذَرُوْا مَا بَقِیَ مِنَ الرِّبٰۤوا اِنْ كُنْتُمْ مُّؤْمِنِیْنَ
Aye imaan walo! Allah se daro aur jo kuch sood baqi reh gaya hai usay chhod do, agar tum waqai momin ho.
Is ayat mein Allah Ta'ala imaan walon ko mukhatib karta hai aur unhein Allah se darne (taqwa ikhtiyar karne) ka hukm deta hai. Is taqwa ka taqaza hai ke woh sood ke tamam baqi mandah muamlat ko tark kar dein. Agar kisi ne sood par qarz diya hai aur abhi tak uski raqam ya us par sood wusool nahi kiya, to usay chahiye ke sirf asal raqam le aur sood ko chhod de. Yeh hukm is baat ki daleel hai ke sood har haal mein haram hai aur usay chhodna imaan ka taqaza hai.
Allah Ta'ala ne sood ko haram qarar diya hai aur is se mukammal ijtenab ka hukm diya hai. Agar log waqai Allah aur uske Rasool par imaan rakhte hain, to unhein is hukm ki pairwi karni chahiye. Yeh imaan ki sachai ka imtehan hai ke kya woh Allah ke ehkamaat ko apni nafsaani khwahishat aur dunyawi faidon par tarjeeh dete hain ya nahi.
Surah 2 : 279
فَاِنْ لَّمْ تَفْعَلُوْا فَاْذَنُوْا بِحَرْبٍ مِّنَ اللّٰهِ وَ رَسُوْلِهٖ١ۚ وَ اِنْ تُبْتُمْ فَلَكُمْ رُءُوْسُ اَمْوَالِكُمْ١ۚ لَا تَظْلِمُوْنَ وَ لَا تُظْلَمُوْنَ
Phir agar tum aisa na karo to Allah aur uske Rasool ki taraf se jung ka elaan sun lo. Aur agar tum tauba kar lo to tumhare liye tumhare asal maal hain. Na tum zulm karo aur na tum par zulm kiya jaye.
Yeh ayat sood na chhodne walon ke liye nihayat sakht waeed hai. Agar log sood se baaz nahi aate aur Allah ke hukm ki nafarmani karte hain, to unhein Allah aur uske Rasool ki taraf se jung ka elaan samajhna chahiye. Yeh is gunah ki shiddat aur Allah ki narazgi ko zahir karta hai. Islam mein kisi bhi gunah par itni sakht waeed nahi aayi jitni sood par.
Lekin agar woh tauba kar lete hain aur sood se ruk jaate hain, to unhein sirf unka asal maal wapas mil jayega. Is mein na woh kisi par zulm karenge sood le kar, aur na un par zulm hoga ke unka asal maal bhi na mile. Islam mein insaf ka taqaza hai ke kisi ko nuqsan na pahunchaya jaye aur har haal mein adl qaim kiya jaye. Tauba ka darwaza hamesha khula hai, aur Allah maaf karne wala hai.
Surah 2 : 280
وَ اِنْ كَانَ ذُوْ عُسْرَةٍ فَنَظِرَةٌ اِلٰى مَیْسَرَةٍ١ؕ وَ اَنْ تَصَدَّقُوْا خَیْرٌ لَّكُمْ اِنْ كُنْتُمْ تَعْلَمُوْنَ
Aur agar qarz lene wala tangdast ho to usay kushadgi tak mohlat do. Aur agar tum (qarz) sadqa kar do to yeh tumhare liye behtar hai, agar tum jante ho.
Is ayat mein qarz dene walon ko hidayat di gayi hai ke agar qarz lene wala tangdast ho aur qarz ada karne ki taqat na rakhta ho, to usay us waqt tak mohlat di jaye jab tak usay asani na ho jaye. Yeh Islam ki insaniyat nawazi aur rehamdili ka saboot hai. Is se muashre mein hamdardi aur ta'awun ka jazba farogh pata hai.
Mazeed yeh ke, agar qarz dene wala apna qarz sadqa kar de, yaani maaf kar de, to yeh uske liye bahut behtar hai. Is mein Allah ki raza aur akhirat ka ajar hai jo dunyawi faide se kahin zyada qeemti hai. Yeh amal sood ke bilkul bar-aks hai, jahan logon ka khoon choosa jata hai. Allah Ta'ala ne is amal ko 'khair' (behtareen) qarar diya hai, bashartike log iski haqeeqat aur ajar ko samajhte hon.
Surah 2 : 281
وَ اتَّقُوْا یَوْمًا تُرْجَعُوْنَ فِیْهِ اِلَى اللّٰهِ١۫ۗ ثُمَّ تُوَفّٰى كُلُّ نَفْسٍ مَّا كَسَبَتْ وَ هُمْ لَا یُظْلَمُوْنَ۠
Aur us din se daro jab tum Allah ki taraf lautaye jaoge, phir har jaan ko uske kiye ka pura badla diya jayega aur un par zulm nahi kiya jayega.
Yeh ayat tamam insano ko aakhirat ke din ki yaad dilati hai, jab har shakhs ko Allah Ta'ala ke huzoor pesh hona hoga. Is din har rooh ko uske dunya mein kiye gaye amaal ka pura pura badla diya jayega, chahe woh achhe hon ya bure. Allah Ta'ala ne wazeh farmaya ke us din kisi par bhi zara barabar zulm nahi hoga. Har amal ka hisab hoga aur uske mutabiq jaza ya saza milegi.
Is ayat ka maqsad logon ko dunya ki zindagi mein ghaflat se nikal kar apni aakhirat ki fikr karne aur uski tayyari karne ki targheeb dena hai. Yeh is baat ki takeed hai ke har lamha Allah ki nigrani mein hai aur hamare har chote bade amal ka hisab liya jayega. Isliye, har musalman ko chahiye ke woh apni zindagi ko taqwa aur parhezgari ke sath guzare, taake qayamat ke din Allah ki rehmat aur bakhshish ka mustahiq ban sake.
Surah 2 : 282
یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْۤا اِذَا تَدَایَنْتُمْ بِدَیْنٍ اِلٰۤى اَجَلٍ مُّسَمًّى فَاكْتُبُوْهُ١ؕ وَ لْیَكْتُبْ بَّیْنَكُمْ كَاتِبٌۢ بِالْعَدْلِ١۪ وَ لَا یَاْبَ كَاتِبٌ اَنْ یَّكْتُبَ كَمَا عَلَّمَهُ اللّٰهُ فَلْیَكْتُبْ١ۚ وَ لْیُمْلِلِ الَّذِیْ عَلَیْهِ الْحَقُّ وَ لْیَتَّقِ اللّٰهَ رَبَّهٗ وَ لَا یَبْخَسْ مِنْهُ شَیْئًا١ؕ فَاِنْ كَانَ الَّذِیْ عَلَیْهِ الْحَقُّ سَفِیْهًا اَوْ ضَعِیْفًا اَوْ لَا یَسْتَطِیْعُ اَنْ یُّمِلَّ هُوَ فَلْیُمْلِلْ وَلِیُّهٗ بِالْعَدْلِ١ؕ وَ اسْتَشْهِدُوْا شَهِیْدَیْنِ مِنْ رِّجَالِكُمْ١ۚ فَاِنْ لَّمْ یَكُوْنَا رَجُلَیْنِ فَرَجُلٌ وَّ امْرَاَتٰنِ مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدَآءِ اَنْ تَضِلَّ اِحْدٰىهُمَا فَتُذَكِّرَ اِحْدٰىهُمَا الْاُخْرٰى١ؕ وَ لَا یَاْبَ الشُّهَدَآءُ اِذَا مَا دُعُوْا١ؕ وَ لَا تَسْئَمُوْۤا اَنْ تَكْتُبُوْهُ صَغِیْرًا اَوْ كَبِیْرًا اِلٰۤى اَجَلِهٖ١ؕ ذٰلِكُمْ اَقْسَطُ عِنْدَ اللّٰهِ وَ اَقْوَمُ لِلشَّهَادَةِ وَ اَدْنٰۤى اَلَّا تَرْتَابُوْۤا اِلَّاۤ اَنْ تَكُوْنَ تِجَارَةً حَاضِرَةً تُدِیْرُوْنَهَا بَیْنَكُمْ فَلَیْسَ عَلَیْكُمْ جُنَاحٌ اَلَّا تَكْتُبُوْهَا١ؕ وَ اَشْهِدُوْۤا اِذَا تَبَایَعْتُمْ١۪ وَ لَا یُضَآرَّ كَاتِبٌ وَّ لَا شَهِیْدٌ١ؕ۬ وَ اِنْ تَفْعَلُوْا فَاِنَّهٗ فُسُوْقٌۢ بِكُمْ١ؕ وَ اتَّقُوا اللّٰهَ١ؕ وَ یُعَلِّمُكُمُ اللّٰهُ١ؕ وَ اللّٰهُ بِكُلِّ شَیْءٍ عَلِیْمٌ
Aye imaan walo! Jab tum kisi muqarrar muddat tak ke liye qarz ka muamla karo to use likh liya karo. Aur tumhare darmiyan koi likhne wala insaf ke sath likhe. Aur likhne wala inkar na kare jaisa ke Allah ne use sikhaya hai, to woh likhe. Aur woh shakhs likhwaye jis par haq hai aur apne Rabb Allah se dare aur us mein se kuch bhi kam na kare. Phir agar woh shakhs jis par haq hai nadan ho ya kamzor ho ya likhwanay ki taqat na rakhta ho to uska wali insaf ke sath likhwaye. Aur apne mardon mein se do gawah bana lo. Phir agar do mard na hon to ek mard aur do aurtein un gawahon mein se jinhein tum pasand karte ho, taake agar ek bhool jaye to doosri use yaad dila de. Aur gawah inkar na karein jab unhein bulaya jaye. Aur tum use likhne se mat uktao, chahe woh chhota ho ya bada, uski muddat tak. Yeh Allah ke nazdeek zyada insaf wali baat hai aur gawahi ke liye zyada durust aur is baat ke zyada qareeb hai ke tum shaq na karo. Magar jab woh tijarat naqd ho jise tum aapas mein karte ho to tum par koi gunah nahi ke use na likho. Aur jab tum khareed-o-farokht karo to gawah bana lo. Aur na kisi likhne wale ko nuqsan pahunchaya jaye aur na kisi gawah ko. Aur agar tum aisa karoge to yeh tumhari taraf se nafarmani hogi. Aur Allah se daro. Aur Allah tumhein sikhata hai. Aur Allah har cheez ka ilm rakhne wala hai.
Yeh Quran ki sabse lambi ayat hai, jo mali muamlat, khas taur par qarz ke ahkam ko tafseel se bayan karti hai. Is mein qarz ko likhne ki takeed ki gayi hai taake kisi bhi ikhtilaf aur shaq-o-shubah se bacha ja sake. Likhne wale aur gawahon ko insaf se kaam lene aur inkar na karne ka hukm diya gaya hai. Auraton ki gawahi ke bare mein bhi wazahat hai ke do aurtein ek mard ke barabar hain, iski hikmat yeh hai ke agar ek bhool jaye to doosri use yaad dila sake.
Ayat mein yeh bhi bataya gaya hai ke naqd tijarat mein likhna farz nahi lekin gawahi mustahab hai. Is mein amanatdari aur taqwa ki talqeen ki gayi hai, aur likhne wale ya gawah ko nuqsan pahunchane se mana kiya gaya hai. Aakhir mein Allah Ta'ala se darne aur uske ilm-e-kamil ka zikr hai, jo is baat ki takeed karta hai ke har muamle mein Allah ki raza aur uske ahkam ka khayal rakha jaye.
Surah 2 : 283
وَ اِنْ كُنْتُمْ عَلٰى سَفَرٍ وَّ لَمْ تَجِدُوْا كَاتِبًا فَرِهٰنٌ مَّقْبُوْضَةٌ١ؕ فَاِنْ اَمِنَ بَعْضُكُمْ بَعْضًا فَلْیُؤَدِّ الَّذِی اؤْتُمِنَ اَمَانَتَهٗ وَ لْیَتَّقِ اللّٰهَ رَبَّهٗ١ؕ وَ لَا تَكْتُمُوا الشَّهَادَةَ١ؕ وَ مَنْ یَّكْتُمْهَا فَاِنَّهٗۤ اٰثِمٌ قَلْبُهٗ١ؕ وَ اللّٰهُ بِمَا تَعْمَلُوْنَ عَلِیْمٌ۠
Aur agar tum safar mein ho aur koi likhne wala na pao to qabze mein rakhi hui girwi (rehan) rakh lo. Phir agar tum mein se koi kisi par bharosa kare to jis par bharosa kiya gaya hai woh apni amanat ada kare aur apne Rabb Allah se dare. Aur gawahi mat chhupao. Aur jo use chhupayega to uska dil gunahgar hoga. Aur Allah tumhare amaal se khoob waqif hai.
Yeh ayat pichli ayat ke ahkam ki takmeel karti hai, khas taur par safar ki halat mein. Agar safar mein likhne wala muyassar na ho, to girwi (rehan) rakhne ki ijazat di gayi hai, jise qabze mein rakha jaye. Lekin agar aapas mein bharosa ho to girwi ke baghair bhi muamla ho sakta hai, bas shart yeh hai ke jis par bharosa kiya gaya hai woh amanat ko sahih salamat wapas kare aur apne Rabb Allah se dare.
Is ayat mein gawahi ko chhupane se sakhti se mana kiya gaya hai, aur farmaya gaya hai ke jo gawahi chhupayega uska dil gunahgar hoga. Gawahi ko chhupana ek bada gunah hai kyunki isse haq dab jata hai aur insaf ka khoon hota hai. Allah Ta'ala hamare zahiri aur batini har amal se bakhabar hai, isliye har muamle mein amanatdari aur taqwa ikhtiyar karna zaroori hai.
Surah 2 : 284
لِلّٰهِ مَا فِی السَّمٰوٰتِ وَ مَا فِی الْاَرْضِ١ؕ وَ اِنْ تُبْدُوْا مَا فِیْۤ اَنْفُسِكُمْ اَوْ تُخْفُوْهُ یُحَاسِبْكُمْ بِهِ اللّٰهُ١ؕ فَیَغْفِرُ لِمَنْ یَّشَآءُ وَ یُعَذِّبُ مَنْ یَّشَآءُ١ؕ وَ اللّٰهُ عَلٰى كُلِّ شَیْءٍ قَدِیْرٌ
Allah hi ka hai jo kuch aasmanon mein hai aur jo kuch zameen mein hai. Aur agar tum zahir karo jo tumhare dilon mein hai ya use chhupao, Allah tumse uska hisab lega. Phir jise chahega bakhsh dega aur jise chahega azaab dega. Aur Allah har cheez par qudrat rakhne wala hai.
Yeh ayat Allah Ta'ala ki kamil badshahat aur ilm ko bayan karti hai. Aasmanon aur zameen ki har cheez usi ki milkiyat hai aur usi ke ikhtiyar mein hai. Is mein yeh bhi wazeh kiya gaya hai ke Allah Ta'ala hamare zahiri amaal ke sath-sath hamare dilon ke khayalat aur iradon ka bhi hisab lega, chahe woh zahir kiye jayen ya chhupaye jayen. Yeh ayat sahaba-e-karam par shuru mein badi shaq guzri thi, kyunki unhein laga ke dilon ke har khayal par hisab hoga.
Lekin Allah ne iske baad ki ayat mein tasalli di. Allah apni hikmat aur mashiyat se jise chahega bakhsh dega aur jise chahega azaab dega, kyunki woh har cheez par qudrat rakhta hai. Isse murad yeh hai ke Allah Ta'ala har cheez par qadir hai aur uske faisle adl par mabni honge. Hamare liye zaroori hai ke hum apne dilon ko bhi pak rakhen aur bure khayalat se bachne ki koshish karen.
Surah 2 : 285
اٰمَنَ الرَّسُوْلُ بِمَاۤ اُنْزِلَ اِلَیْهِ مِنْ رَّبِّهٖ وَ الْمُؤْمِنُوْنَ١ؕ كُلٌّ اٰمَنَ بِاللّٰهِ وَ مَلٰٓئِكَتِهٖ وَ كُتُبِهٖ وَ رُسُلِهٖ١۫ لَا نُفَرِّقُ بَیْنَ اَحَدٍ مِّنْ رُّسُلِهٖ١۫ وَ قَالُوْا سَمِعْنَا وَ اَطَعْنَا١٘ۗ غُفْرَانَكَ رَبَّنَا وَ اِلَیْكَ الْمَصِیْرُ
Rasool (ﷺ) imaan laye us par jo un par unke Rabb ki taraf se nazil kiya gaya aur momineen bhi. Sab Allah par, uske farishton par, uski kitabon par aur uske rasoolon par imaan laye. (Woh kehte hain) "Hum uske rasoolon mein se kisi ke darmiyan farq nahi karte." Aur unhone kaha, "Humne suna aur itaat ki. Aye hamare Rabb! Teri bakhshish chahte hain aur teri hi taraf lautna hai."
Yeh ayat pichli ayat (284) ke baad nazil hui, jab sahaba dilon ke khayalat par hisab ke hukm se ghabra gaye the. Is ayat mein Allah Ta'ala ne Rasoolullah (ﷺ) aur momineen ke kamil imaan ki tareef ki hai. Unhone Allah, uske farishton, kitabon aur tamam rasoolon par imaan laya aur kaha ke hum kisi rasool ke darmiyan farq nahi karte, ya'ni sab ko barhaq tasleem karte hain. Unhone Allah ke har hukm ko "Humne suna aur itaat ki" keh kar tasleem kiya, aur Allah se maghfirat talab ki.
Sahih Muslim mein Abdullah bin Abbas (R.A) se riwayat hai ke jab yeh ayat nazil hui, "Aur agar tum zahir karo jo tumhare dilon mein hai ya use chhupao, Allah tumse uska hisab lega," to sahaba par yeh bohot shaq guzra. Phir Allah ne yeh ayat nazil ki, "Aamanar Rasoolu..." to unhone is par amal kiya. Yeh ayat momineen ke liye tasalli aur rahnumai hai, ke Allah se darte hue us par bharosa rakhen aur uski taraf rujoo karen.
Surah 2 : 286
لَا یُكَلِّفُ اللّٰهُ نَفْسًا اِلَّا وُسْعَهَا لَهَا مَا كَسَبَتْ وَ عَلَیْهَا مَا اكْتَسَبَتْ رَبَّنَا لَا تُؤَاخِذْنَاۤ اِنْ نَّسِیْنَاۤ اَوْ اَخْطَاْنَا رَبَّنَا وَ لَا تَحْمِلْ عَلَیْنَاۤ اِصْرًا كَمَا حَمَلْتَهٗ عَلَى الَّذِیْنَ مِنْ قَبْلِنَا رَبَّنَا وَ لَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهٖ وَ اعْفُ عَنَّا وَ اغْفِرْ لَنَا وَ ارْحَمْنَا اَنْتَ مَوْلٰىنَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكٰفِرِیْنَ
Allah kisi jaan par uski taaqat se zyada bojh nahi dalta. Uske liye hai jo usne kamaya aur us par hai jo usne ikhtiyar kiya. Aye hamare Rabb! Agar hum bhool jayen ya ghalti kar baithen to humein pakad na. Aye hamare Rabb! Aur hum par woh bojh na dal jaisa tune hum se pehle logon par dala tha. Aye hamare Rabb! Aur hum par woh bojh na dal jiski humein taaqat na ho. Aur humein maaf farma, aur humein bakhsh de, aur hum par reham farma. Tu hi hamara Maula hai, pas kafir qaum ke muqable mein hamari madad farma.
Yeh Ayat-e-Mubaraka Surah Al-Baqarah ki aakhri ayat hai aur ismein Allah Ta'ala ne apne bandon par apni be-panah rehmat aur adl ka izhar farmaya hai. Allah kisi bhi nafs par uski taaqat se zyada bojh nahi dalta. Har shakhs apne amaal ka khud zimmedar hai; jo neki karta hai uska sawab uske liye hai aur jo burai karta hai uska wabaal us par hai. Yeh Islam ke bunyadi usoolon mein se ek hai ke Allah Ta'ala insaan ko uski istita'at se zyada takleef nahi dete.
Is ayat mein musalmanon ko ek jame dua bhi sikhayi gayi hai. Is dua mein Allah se bhool chook aur khataon par muaafiyat talab ki gayi hai. Phir yeh iltija ki gayi hai ke hum par woh sakhtiyan na dali jayen jo hum se pehle logon par dali gayeen, jaisa ke Bani Israel par unki nafarmaniyon ki wajah se. Mazeed yeh ke aisi azmaishon se panah mangi gayi hai jinhein bardasht karne ki hum mein taaqat na ho. Akhir mein, Allah se muafi, maghfirat aur reham ki darkhwast ki gayi hai, aur uski madad talab ki gayi hai kafiron ke muqable mein, kyunke wohi hamara Maula aur madadgar hai.
Sahih Muslim mein Hazrat Abu Hurairah (R.A) se riwayat hai ke jab yeh ayat nazil hui to Rasoolullah (S.A.W) ne farmaya: "Allah Ta'ala ne farmaya, 'Maine aisa hi kiya.'" Is Hadith se is dua ki qabuliyat ki basharat milti hai.
