Allah ke Naam se Ibtida ki Fazilat

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.

Huruf-e-Muqatta'at ki Hikmat

Yeh Surah Taha ke Huruf-e-Muqatta'at (katay hue huroof) mein se hain. In huroof ka sahih matlab sirf Allah Ta'ala hi jante hain. Inka zikr Quran ki mukhtalif suraton ke shuru mein aata hai aur inki hikmaton mein se ek yeh bhi hai ke yeh Quran ke I'jaz (challenge) ko zahir karte hain. Arabi zuban ke mahir hone ke bawajood, mushrikeen in huroof se mil kar banne wale Quran jaisi kitab banane se qasir rahe. Isse Quran ka ilahiyat aur uski be-misaal fasaahat-o-balaghat sabit hoti hai. Yeh huroof is baat ki bhi daleel hain ke Quran Allah ka kalaam hai, insani kalaam nahi.

Quran ka Maqsad: Rahat aur Hidayat

Is Ayah mein Allah Ta'ala apne Nabi Muhammad (PBUH) ko tasalli de rahe hain. Aap (PBUH) din raat Allah ki ibadat aur logon ko hidayat ki dawat dene mein itni mehnat karte the ke aapko mushaqqat uthani padti thi. Allah farmate hain ke humne yeh Quran aap par isliye nazil nahi kiya ke aap khud ko takleef mein dalen ya mushaqqat uthayen. Balki iska maqsad to insaniyat ke liye asani aur hidayat hai. Quran ek rehmat hai jo dilon ko sukoon aur roohon ko taskeen deti hai. Iska maqsad logon ko seedhi raah dikhana hai, na ke un par koi bojh dalna.

Quran Sirf Khauf-e-Khuda Rakhne Walon Ke Liye

Yeh Ayah pichli Ayah ki wazahat karti hai. Quran ka asal maqsad naseehat aur yaad dehani hai, lekin yeh naseehat sirf un logon ke liye mufeed hai jo Allah se darte hain (khauf-e-khuda rakhte hain). Jo log Allah se nahi darte, unke liye Quran ki ayatein be-asar rehti hain. Taqwa (Allah ka khauf) hi woh bunyadi sifat hai jo insaan ko Quran ki hidayat se faida uthane ke qabil banati hai. Jab insaan ke dil mein Allah ka khauf hota hai, to woh uske ahkamaat par gaur karta hai aur un par amal karne ki koshish karta hai, is tarah woh Quran ki rehnumai se sahih maanon mein faida uthata hai.

Quran Ka Khaliq-e-Kainat Ki Taraf Se Nazool

Is Ayah mein Quran ke ilahiyat aur uske nazool ke sarchashme ko wazeh kiya gaya hai. Allah Ta'ala farmate hain ke yeh Quran us zaat ki taraf se nazil kiya gaya hai jisne zameen aur buland aasmanon ko paida kiya. Isse Allah Ta'ala ki qudrat, azmat aur rububiyat ka izhar hota hai. Jo zaat itni bari kainat ko bagair kisi sahare ke paida kar sakti hai, wohi zaat insaniyat ki hidayat ke liye behtareen kalaam nazil kar sakti hai. Yeh is baat ki daleel hai ke Quran koi insani kalaam nahi, balki Khaliq-e-Kainat ka farmaan hai, jis par imaan lana aur amal karna zaroori hai.

Allah Ta'ala Ka Arsh Par Istawa

Is Ayah mein Allah Ta'ala ki ek sifati khabar di gayi hai ke Rahman Arsh par Istawa hua. Ahl-e-Sunnat wal Jama'at ka aqeeda hai ke Allah Ta'ala Arsh par Istawa farmaya hai jaisa ke uski shaan ke layeq hai, bagair kisi kaifiyat (how) ke, bagair tashbeeh (likeness) ke aur bagair tamseel (comparison) ke. Iska matlab yeh nahi ke Allah Ta'ala ko Arsh ki zaroorat hai, balki yeh uski azmat aur badshahat ki alamat hai. Hum is par imaan rakhte hain jaisa ke Quran mein bayan kiya gaya hai aur iski kaifiyat ke bare mein behas nahi karte. Imam Malik (RA) se jab Istawa ke bare mein poocha gaya to unhone farmaya: "Istawa maloom hai, kaifiyat majhool hai, is par imaan lana wajib hai aur iske bare mein sawal karna bid'at hai."

Allah Ki Badshahat Aur Ilm-e-Kamil

Is Ayat mein Allah Ta'ala apni qudrat aur badshahat ka bayan farma raha hai. Har cheez, chahe woh aasmanon mein ho, zameen mein ho, ya unke darmiyan ho, sab uski milkiyat aur uske qabze mein hai. Yahan tak ke zameen ki gehraiyon mein, mitti ke neeche jo kuch bhi hai, woh bhi uske ilm aur ikhtiyar se bahar nahi. Yeh is baat ki wazeh daleel hai ke wohi wahid zaat hai jo ibadat ke layaq hai aur uski qudrat har cheez par haawi hai. Isse insaan ko apni kamzori aur Allah ki azmat ka ehsaas hota hai.

Allah Ka Ilm-e-Ghaib Aur Ilm-e-Sirr

Yeh Ayat Allah Ta'ala ke ilm-e-kamil ko bayan karti hai. Allah Ta'ala ka ilm har cheez par haawi hai, chahe insaan apni baat ko zahir kare ya use poshida rakhe. Woh sirf zahiri baton ko hi nahi janta, balki har us baat ko bhi janta hai jo insaan apne dil mein chupata hai (sirr). Aur usse bhi zyada poshida cheezon ko bhi janta hai, maslan woh khayalat jo abhi insaan ke zehn mein aaye bhi nahi ya mustaqbil ke waqiyat. Isse Allah ki azmat aur uski har cheez par nigrani ka ehsaas hota hai, aur yeh dars milta hai ke har amal aur har soch Allah ki nazar mein hai.

Tauheed Aur Asma-ul-Husna Ki Azmat

Is Ayat mein Allah Ta'ala ki wahdaniyat aur tauheed ka elaan kiya gaya hai. Wohi akela ma'bood hai, uske siwa koi ibadat ke layaq nahi. Yeh Islam ka bunyadi aqeeda hai. Mazeed farmaya gaya ke uske liye behtareen naam hain, jinhe 'Asma-ul-Husna' kaha jata hai. Yeh naam Allah Ta'ala ki mukhtalif sifaton aur kamaliyaat ko zahir karte hain. In namon ke zariye Allah ko pukara jata hai aur uski tareef ki jati hai. In namon ko samajhna aur un par ghaur karna Allah ki pehchan aur uski mohabbat mein izafe ka sabab banta hai.

Moosa (A.S) Ke Qisse Ki Ibtida

Yeh Ayat Nabi Akram (SAW) ko mukhatib karti hai aur unhe Moosa (Alaihis Salam) ke qisse ki ibtida ka ishara deti hai. Allah Ta'ala apne Rasool ko tasalli de raha hai aur unhe Moosa (A.S) ke waqiyat se aagah kar raha hai, jismein unki pareshaniyan aur Allah ki madad shamil thi. Isse Nabi (SAW) ko sabr aur istiqamat ki taleem milti hai, aur yeh bataya ja raha hai ke pehle ambiya (alaihimus salam) ko bhi mushkilat ka samna karna pada tha. Is qisse mein aage chal kar Allah ki qudrat aur uske paighambaron ki azmat ka bayan hoga.

Moosa (A.S) Ka Toor Par Safar Aur Nabuwat Ki Ibtida

Is Ayat mein Moosa (Alaihis Salam) ke us waqt ka zikr hai jab woh apni biwi aur bachon ke saath safar kar rahe the aur raat ke waqt sard mausam mein unhe aag ki zaroorat thi. Unhone Toor pahad ki taraf aag ki roshni dekhi aur apne ghar walon ko thehrne ka kaha. Unka maqsad ya to aag ki chingari lana tha taake woh garmi hasil kar saken, ya wahan se koi rehnumai hasil karna. Isi waqiye ke baad unhe Allah Ta'ala se kalam karne aur Nabuwat milne ka sharf hasil hua. Yeh waqia unki Nabuwat ki ibtida ka pehla qadam tha, jahan se unki azim dawat ka aaghaz hua.

Musa (A.S.) ko Pehli Pukar

Is ayat mein Allah Ta'ala us waqiye ka zikr farma rahe hain jab Hazrat Musa (Alaihis Salam) apni ahliya ke saath madin se Misr ki taraf safar kar rahe the. Raaste mein unhein Toor pahad ke qareeb ek aag nazar aayi. Jab woh us aag ke paas pahunche, to Allah Ta'ala ne unhein pukara. Yeh pukar Allah ki taraf se Musa (A.S.) ke liye pehla khitab tha, jo unki nabuwwat ki ibtida thi. Is pukar ne Musa (A.S.) ko hairan kar diya, kyunki yeh aag sirf ek roshni nahi thi, balki usmein Allah ki qudrat ki nishaniyan maujood thin. Is waqiye se Musa (A.S.) ki zindagi mein ek naya daur shuru hua, jahan unhein Allah Ta'ala se barahe rast mukhatib hone ka sharf hasil hua.

Allah Ta'ala ki Pehchan aur Muqaddas Wadi ka Ehteram

Is ayat mein Allah Ta'ala ne Hazrat Musa (Alaihis Salam) ko apni zaat ka ta'aruf karaya. Farmaya: "Beshak main hi tumhara Rab hoon." Yeh Allah ki wahdaniyat aur rububiyat ka elaan tha, jo Musa (A.S.) ko unki risalat ke liye tayyar kar raha tha. Iske baad Allah ne Musa (A.S.) ko hukm diya ke woh apni jootiyan utaar dein. Iski wajah yeh bayan ki gayi ke woh "muqaddas wadi Tuwa" mein the. Jootiyan utarna is muqaddas jagah ke ehteram aur taqaddus ka taqaza tha. Yeh amal Allah ke huzoor adab aur tawazu ka izhar tha, jaisa ke baaz ulama ne farmaya hai ke jab koi bandah Allah ke huzoor hazir ho to use puri aajizi aur inkisari ke saath pesh aana chahiye. Is hukm se Musa (A.S.) ko Allah ki azmat aur us jagah ki fazilat ka ehsas dilaya gaya.

Musa (A.S.) ka Intekhab aur Wahi Sunne ka Hukm

Is ayat mein Allah Ta'ala ne Hazrat Musa (Alaihis Salam) ko unke intekhab ki khabar di. Farmaya: "Aur maine tumhe chun liya hai." Yeh elaan Musa (A.S.) ki nabuwwat aur risalat ke liye Allah ki taraf se khaas pasand aur intekhab ko zahir karta hai. Allah Ta'ala ne unhein ek azeem maqsad ke liye muntakhab kiya tha, jo Bani Israel ki hidayat aur Firaun ke zulm se nijaat dilana tha. Iske baad unhein hukm diya gaya: "pas jo kuch wahi kiya ja raha hai use ghaur se suno." Yeh hukm is baat ki ahmiyat par zor deta hai ke Musa (A.S.) ko Allah ke kalaam ko nihayat tawajjo aur ehteram ke saath sunna chahiye. Wahi Allah ka kalaam hai jo insaniyat ki hidayat ke liye nazil hota hai, aur use samajhna aur us par amal karna har Nabi aur uski ummat par farz hai. Is tarah Musa (A.S.) ko apni risalat ki zimmedariyon ke liye tayyar kiya ja raha tha.

Tawheed aur Namaz ka Hukm

Yeh ayat Islam ke bunyadi aqeede, Tawheed (Allah ki wahdaniyat), ka elaan karti hai. Allah Ta'ala ne Hazrat Musa (Alaihis Salam) ko mukhatib karte hue farmaya: "Beshak main hi Allah hoon, mere siwa koi mabood nahi." Yeh kalma-e-Tawheed hai jo tamam Anbiya (Alaihimus Salam) ki dawat ka markazi nuqta raha hai. Iske baad Allah ne do ahem ahkamat diye: pehla, "pas meri ibadat karo," jo ke Allah ki rububiyat ka taqaza hai ke sirf usi ki parastish ki jaye. Doosra, "aur meri yaad ke liye namaz qaim karo." Namaz Allah ki yaad aur usse qurbat hasil karne ka sabse behtareen zariya hai. Yeh ibadat ka woh tareeqa hai jo Allah ne apne bandon ko apni yaad aur shukr guzari ke liye ata farmaya hai. Namaz ke zariye bandah Allah se raabta qaim karta hai aur uski azmat ka iqrar karta hai.

Qayamat ki Haqeeqat aur Uska Maqsad

Is ayat mein Allah Ta'ala ne Qayamat ki aamad ki khabar di aur uske maqsad ko wazeh kiya. Farmaya: "Beshak Qayamat aane wali hai." Yeh is baat ki daleel hai ke Qayamat ka aana yaqeeni hai aur usmein koi shaq nahi. Allah Ta'ala ne uske waqt ko chhupaya hai, jaisa ke farmaya: "main use chhupana chahta hoon." Iski hikmat yeh hai ke log har waqt uski aamad ke liye tayyar rahein aur ghaflat mein na padein. Qayamat ka bunyadi maqsad yeh hai: "taake har nafs ko uske kiye ka badla diya jaye." Yani, is din har shakhs ko uske achhe ya bure aamal ka mukammal hisab diya jayega aur usi ke mutabiq jaza ya saza milegi. Yeh insaf ka din hoga jahan kisi par zulm nahi hoga. Isse aakhirat par imaan ki ahmiyat aur dunya mein neki karne ki targheeb milti hai.

Deen Par Istiqamat aur Gumrahon Se Bachna

Is ayat mein Allah Ta'ala Rasoolullah ﷺ ko aur unke zariye tamam momineen ko hidayat de rahe hain ke woh Deen-e-Haq se hargiz na haten. Un logon ki baton mein na aayen jo Allah ki wahdaniyat aur Aakhirat par imaan nahi rakhte aur apni nafsani khwahishat ke ghulam hain. Aise log hamesha logon ko seedhe raaste se bhatkane ki koshish karte hain.

Allah Ta'ala ne farmaya ke agar tumne unki baat maani aur unki pairwi ki to tum bhi halakat aur tabahi ka shikar ho jaoge. Yeh darasal har us shakhs ke liye ek tanbeeh hai jo Deen-e-Islam par qayam hai ke woh gumrah logon ki sohbat aur unke shubhat se bache. Quran-e-Kareem mein kayi maqamat par is baat ki takeed ki gayi hai ke momineen ko chahiye ke woh apne imaan par mazbooti se qayam rahen aur batil paraston ke behkawe mein na aayen.

Jaisa ke Surah Kahf mein farmaya gaya: "Aur us shakhs ki itaat na kar jiska dil humne apni yaad se ghafil kar diya aur usne apni khwahish ki pairwi ki aur uska mamla hadd se guzar gaya." (Al-Kahf 18:28)

Allah Ka Moosa (AS) Se Sawal

Yeh ayat us waqt ka zikr hai jab Allah Ta'ala ne Koh-e-Toor par Moosa (AS) se kalam farmaya. Allah Ta'ala ne Moosa (AS) se unke daen haath mein maujood cheez ke bare mein sawal kiya. Yeh sawal ilm hasil karne ke liye nahi tha, kyunke Allah Ta'ala har cheez se waqif hain. Balki is sawal ka maqsad Moosa (AS) ko aane wale azeem mojize ke liye zehni taur par tayyar karna tha.

Is sawal ke zariye Allah Ta'ala Moosa (AS) ko mutawajjeh kar rahe the ke woh apni laathi ki haqeeqat aur uske mustaqbil mein hone wale ikhtiyarat par ghaur karen. Yeh unki nabuwat ke aaghaz aur unhe milne wale mojizat ki ibtida thi. Is tarah Allah Ta'ala ne Moosa (AS) ko apni qudrat ka pehla nishan dikhane se pehle unse baat cheet shuru ki taake woh is azeem lamhe ki ehmiyat ko samajh saken.

Moosa (AS) Ki Laathi Ke Fayde

Allah Ta'ala ke sawal ke jawab mein Moosa (AS) ne apni laathi ke chand bunyadi istimalat bayan kiye. Unhone farmaya ke yeh unki laathi hai jis par woh chalte waqt sahara lete hain, khaas taur par jab woh apni bakriyan charane ke liye pahadi ilaqon mein safar karte the. Iske alawa, woh is se darakhton ke patte jhaadte the taake unki bakriyan unhe kha saken.

Moosa (AS) ne mazeed farmaya ke is laathi mein unke liye aur bhi kayi zarooriyat aur fayde hain. Is izafi jumle se unhone laathi se apni gehri waqfiyat aur uske mutadid istimalat ki taraf ishara kiya. Yeh jawab Moosa (AS) ki sadgi aur Allah Ta'ala se be-takalluf guftagu ko zahir karta hai. Yeh is baat ki bhi nishani hai ke woh apni laathi se kitne mutmaeen aur aashna the, jise Allah Ta'ala ab ek azeem mojize mein tabdeel karne wale the.

Laathi Phenkne Ka Hukm

Moosa (AS) ke tafseeli jawab ke baad, Allah Ta'ala ne unhe laathi ko zameen par phenkne ka hukm diya. Yeh hukm us azeem mojize ki ibtida tha jo Moosa (AS) ko unki nabuwat ki daleel ke taur par ata kiya jane wala tha. Is hukm mein Moosa (AS) ke liye ek imtehan bhi tha, kyunke unki laathi unke liye ek aam aur zaroori cheez thi, jis par woh itna bharosa karte the.

Allah Ta'ala chahte the ke Moosa (AS) apni aankhon se dekhen ke jis cheez ko woh apni zati zarooriyat ke liye istemal karte the, Allah ki qudrat se woh ek azeem nishani mein tabdeel ho sakti hai. Yeh hukm Moosa (AS) ko Allah ki qudrat aur unke ikhtiyarat ki azmat ka ehsas dilane ke liye tha, taake woh Firaun aur uski qaum ke samne be-khauf hokar Allah ka paigham pahuncha saken.

Laathi Ka Saanp Banna

Allah Ta'ala ke hukm par Moosa (AS) ne apni laathi zameen par phenk di, aur fauri taur par woh ek zinda aur tezi se daudne wale saanp mein tabdeel ho gayi. Yeh Moosa (AS) ko dikhaya jane wala pehla azeem mojiza tha. Is manzar ne Moosa (AS) ko hairan kar diya aur unke dil mein Allah ki qudrat ka gehra ehsas paida kiya.

Is mojize ka maqsad Moosa (AS) ko yaqeen dilana tha ke Allah Ta'ala har cheez par qadir hain aur unhe Firaun ke samne pesh karne ke liye qudrat ki nishaniyan ata ki ja rahi hain. Yeh waqia Moosa (AS) ki nabuwat ki bunyad bana aur unhe mustaqbil mein aane wali mushkilat ka samna karne ke liye himmat aur hosla bakhsha. Quran-e-Kareem mein is mojize ka zikr Surah Al-A'raf (7:107) aur Surah Ash-Shu'ara (26:32) mein bhi milta hai, jo iski ehmiyat ko ujagar karta hai.

Musa (AS) ke Asa ka Wapas Asal Haalat mein Aana

Jab Allah Ta'ala ne Musa (AS) ko hukm diya ke woh apni laathi phenk dein, to woh ek tez raftaar saanp ban gayi. Musa (AS) is manzar ko dekh kar khaufzada ho gaye aur peechhe hatne lage. Allah Ta'ala ne unhe tasalli di aur farmaya ke isey pakad lo aur bilkul mat daro. Allah ne unhe yaqeen dilaya ke woh us laathi ko uski asal haalat mein wapas lauta denge. Yeh maujiza Musa (AS) ke liye tha taake unka yaqeen mazboot ho aur woh Firaun ke saamne Allah ki qudrat ka izhaar kar saken. Is waqiye ne Musa (AS) ko aane wali azmaishat ke liye tayyar kiya aur unhe Allah ki be-inteha qudrat ka mushahida karwaya.

Musa (AS) ka Roshan Haath ka Maujiza

Allah Ta'ala ne Musa (AS) ko doosra maujiza ata farmaya. Unhe hukm diya gaya ke woh apna haath apni baghal mein daalen. Jab unhone aisa kiya aur haath bahar nikala, to woh chamakdar safed roshan ho gaya. Yeh roshni kisi beemari ya aib ki wajah se nahi thi, balki Allah ki qudrat ka ek aur nishan tha. Is maujize ka maqsad bhi Musa (AS) ke yaqeen ko mazboot karna aur unhe Firaun ke saamne Allah ki wahdaniyat aur unki risalat ki wazeh daleel faraham karna tha. Yeh do maujize, asa ka saanp banna aur roshan haath, Musa (AS) ki nubuwwat ki sachchai ke liye bunyadi the.

Allah ki Azeem Nishaniyon ka Izhaar

Yeh ayat pichli do ayaton mein bayan kiye gaye maujizaton (asa ka saanp banna aur roshan haath) ke maqsad ko wazeh karti hai. Allah Ta'ala ne Musa (AS) ko yeh do azeem nishaniyan isliye dikhayeen taake woh Allah ki qudrat aur azmat ka mushahida kar saken. Yeh nishaniyan Musa (AS) ke nubuwwat ke da'we ki ta'eed ke liye zaroori theen aur unhe Firaun ke saamne pesh karne ke liye himmat aur yaqeen ata karti theen. In maujizaton ke zariye Allah ne Musa (AS) ko is azeem mission ke liye tayyar kiya jo unhe Firaun ke paas ja kar anjam dena tha, jahan unhe Allah ki wahdaniyat ki dawat deni thi.

Firaun ki Taraf Dawat ka Hukm

In maujizaton ke baad, Allah Ta'ala ne Musa (AS) ko Firaun ki taraf bhejne ka hukm diya. Firaun ek zalim aur sarkash badshah tha jisne khud ko khuda hone ka da'wa kiya tha aur Bani Israel par sakht zulm karta tha. Uska 'tagha' (sarkash hona) is baat ki nishani thi ke usne hadd se tajawuz kar liya tha aur usko hidayat ki sakht zaroorat thi. Musa (AS) ko yeh zimmedari di gayi ke woh Firaun ko Allah ki wahdaniyat ki taraf bulayen, usse Bani Israel ko azaad karne ka mutalaba karein, aur uske zulm ko rokne ki koshish karein. Yeh ek bahut badi azmaish thi.

Musa (AS) ki Dua: Seena Kushada Karne ki Darkhwast

Jab Musa (AS) ko Firaun jaise zalim aur sarkash badshah ke paas dawat ke liye bheja gaya, to unhone Allah Ta'ala se madad talab ki. Yeh dua unki insani fitrat aur Allah par mukammal tawakkul ko zahir karti hai. "Seena khol de" ka matlab hai ke unke dil ko itna kushada kar de ke woh is azeem zimmedari ko ba-khoobi anjam de saken. Woh chahte the ke Allah unhe sabr, himmat aur hikmat ata farmaye taake woh Firaun ki mukhalifat aur uski qaum ki nafarmani ka muqabla kar saken. Yeh dua har da'i ke liye ek misaal hai jo hidayat ke kaam mein mushkilat ka saamna karta hai.

Kaam mein Asaani ki Dua

Hazrat Musa (Alaihis Salam) ne Allah Ta'ala se mukammal tawakkal ke saath yeh dua ki ke unke liye unke risalat ke farz ko anjaam dena aasaan farma de. Yeh dua is baat ki nishandahi karti hai ke Allah Ta'ala ki madad ke baghair koi bhi mushkil kaam anjaam nahi paa sakta. Jab Allah Ta'ala kisi bandey ke liye koi kaam aasaan kar deta hai, to woh kaam har rukawat ke bawajood kamyabi se mukammal ho jata hai. Is dua mein Musa (AS) ne apni zaati salahiyaton par bharosa karne ke bajaye, Allah ki qudrat aur rehmat par aitmaad ka izhaar kiya. Yeh har da'ee aur muballigh ke liye ek sabaq hai ke woh apni da'wati koshishon mein Allah se asaani aur kamyabi talab karein.

Zabaan ki Fasaahat ki Talab

Hazrat Musa (Alaihis Salam) ne Allah Ta'ala se apni zabaan ki girah kholne ki dua ki. Bachpan mein ek waqiye ki wajah se unki zabaan mein thodi lukhnat (hichkichahat) thi. Firaun aur uski qaum ke samne Allah ka paigham pahunchane ke liye faseeh aur baligh zabaan ki zaroorat thi. Is dua ka maqsad yeh tha ke woh apni baat ko wazahat aur asar angezi ke saath bayan kar sakein, taake log unki baat ko aasani se samajh sakein aur us par ghaur kar sakein. Yeh dua is baat ki daleel hai ke da'wat-o-tabligh ke liye sirf sachai hi nahi, balki usay sahi tareeqe se pesh karne ki salahiyat bhi zaroori hai.

Baat ki Samajh aur Qubooliyat

Yeh Ayah pichli Ayah se muttasil hai aur Hazrat Musa (Alaihis Salam) ki dua ka maqsad bayan karti hai. Unhone apni zabaan ki girah kholne ki dua is liye ki thi taake Firaun aur uski qaum unki baat ko achchi tarah samajh sakein. Sirf baat keh dena kaafi nahi, balki usay is tarah bayan karna zaroori hai ke mukhatib uske mafhoom ko poori tarah se idraak kar sake. Yeh is baat ki ahmiyat par zor deta hai ke da'ee ko apni baat ko is qadar wazeh aur saaf shaffaf andaaz mein pesh karna chahiye ke sunne wale ke liye koi shubah ya ghalat fehmi baqi na rahe. Is se da'wat ki asar angezi mein izafa hota hai.

Madadgar aur Sahayak ki Talab

Hazrat Musa (Alaihis Salam) ne Allah Ta'ala se apne liye ek madadgar (wazeer) talab kiya, aur khaas taur par apne ghar walon mein se. Yeh is baat ki nishandahi karta hai ke da'wati kaam mein tanhai aksar mushkilat ka sabab banti hai, aur ek bharosemand sahayak ki zaroorat hoti hai. Ghar walon mein se madadgar talab karna rishton ki ahmiyat aur unki qurbat ko bhi darshata hai, kyunki qareebi rishtedar aksar zyada mukhlis aur wafadar hote hain. Yeh dua is baat ka bhi saboot hai ke ambiya (Alaihimus Salam) bhi insani fitrat ke mutabiq madad ke mohtaj hote hain, aur Allah Ta'ala se har qism ki madad talab karte hain.

Bhai Haroon (AS) ki Wazarat

Is Ayah mein Hazrat Musa (Alaihis Salam) ne apne bhai Haroon (Alaihis Salam) ka naam le kar unhein apne liye wazeer (madadgar) banane ki dua ki. Yeh Allah Ta'ala ki bargah mein unki pasand aur unke bhai par unke bharose ko zahir karta hai. Haroon (AS) apni fasaahat-e-zabaan aur hikmat ke liye mashhoor the, jaisa ke Quran ke doosre maqamat par bhi zikr hai. Allah Ta'ala ne Musa (AS) ki is dua ko qabool farmaya aur Haroon (AS) ko unka nabi bhai aur madadgar banaya. Yeh is baat ki daleel hai ke Allah Ta'ala apne bandon ki duaein sunta hai aur unki zarooriyat ko poora karta hai, khaas taur par jab woh deen ke kaam ke liye hon.

Musa (AS) ki Dua: Bhai ki Madad Talab

Hazrat Musa (AS) ne Allah Ta'ala se apni risalat ke bojh ko uthane ke liye apne bhai Haroon (AS) ki madad talab ki. Yeh unki ajzi aur hikmat ko zahir karta hai. Unhone mehsoos kiya ke itne bade kaam ke liye unhein ek mazboot sahare ki zaroorat hai. Is ayat mein 'azri' se muraad unki kamar ya pusht hai, jiska matlab hai unki taaqat aur himmat ko mazboot karna. Yeh darasal Allah Ta'ala se apne risalati farz ki takmeel mein asani ki dua thi. Is se yeh bhi maloom hota hai ke dawat aur deeni kaam mein tanhai ke bajaye baahami taawun aur madad kitni ahem hai.

Risalat mein Shirkat ki Darkhwast

Hazrat Musa (AS) ne apni dua mein mazeed arz kiya ke unke bhai Haroon (AS) ko unke risalati kaam mein shareek kar diya jaye. Yeh is baat ki daleel hai ke dawat-e-deen ka kaam itna azeem hai ke uske liye ek se ziyada paighambaron ki zaroorat pad sakti hai, khaas taur par jab muqabla ek sarkash aur taaqatwar hukmaran (Firaun) se ho. Musa (AS) ne apni zaati pasand ya rishtedari ki bunyad par yeh darkhwast nahi ki, balkay Allah ke deen ki behtar tablig aur uske ahkamaat ki takmeel ke liye ki. Is se yeh bhi pata chalta hai ke Allah ke raaste mein kaam karne walon ko ek doosre ka sahara banna chahiye.

Tasbeeh-e-Ilahi ka Azeem Maqsad

Hazrat Musa (AS) ne apne bhai Haroon (AS) ko risalat mein shareek karne ki wajah bayan karte hue farmaya ke iska maqsad yeh hai ke hum dono mil kar Allah Ta'ala ki bahut ziyada tasbeeh karein. Yeh ayat is baat ko wazeh karti hai ke anbiya-e-kiram (AS) ki har koshish aur har dua ka markazi maqsad Allah ki ibadat, uski tareef aur uski azmat ka izhar hota hai. Unka har amal Allah ki raza aur uski badai ke liye hota hai. Tasbeeh ka matlab Allah ki paaki bayan karna aur usay har aib se paak qaraar dena hai. Do paighambaron ka mil kar yeh kaam karna iski ahmiyat ko mazeed badha deta hai.

Allah ke Zikr ki Kasrat

Pichli ayat ki tarah, is ayat mein bhi Hazrat Musa (AS) ne apne bhai Haroon (AS) ko risalat mein shareek karne ki ek aur wajah bayan ki hai: taake hum dono mil kar Allah Ta'ala ko bahut ziyada yaad karein. Zikr-e-Ilahi sirf zuban se Allah ka naam lena nahi, balkay uske ahkamaat par amal karna, uski qudrat par ghaur karna aur har haal mein uski taraf mutawajjeh rehna bhi shamil hai. Kasrat se zikr karna Allah se qurbat hasil karne aur uski raza mandi paane ka ek ahem zariya hai. Anbiya (AS) ki dawat ka bunyadi maqsad logon ko Allah ki taraf bulana aur unhein zikr-o-fikr ki talqeen karna hota hai.

Allah ki Basirat aur Ilm-e-Kamil

Hazrat Musa (AS) ne apni dua ka ikhtitam Allah Ta'ala ke is sifat ke zikr par kiya ke "Beshak tu humein dekhne wala hai." Is jumle mein Musa (AS) ne Allah ki kamil basirat aur ilm-e-kamil ka iqrar kiya. Iska matlab hai ke Allah Ta'ala unki har hajat, unki har koshish aur unke har irade se bakhabar hai. Yeh dua karne wale ke Allah par mukammal bharose aur tawakkul ko zahir karta hai. Jab insaan yeh jaan leta hai ke uska Rab uski har baat sun raha hai aur uske haalat se waqif hai, to uske dil mein sukoon aur itminan paida hota hai. Yeh Allah ki qudrat aur uski rehmat ka izhar bhi hai.

Moosa (AS) Ki Duaon Ki Qubooliyat

Is Ayah mein Allah Ta'ala Hazrat Moosa (AS) ko unki duaon ki qubooliyat ki khushkhabri de rahe hain. Jab Moosa (AS) ne Allah se apne liye aur apne bhai Haroon (AS) ke liye risalat, sina ki kushadgi, aur zaban ki girah khulne ki dua ki, to Allah ne fauran unki har darkhwast ko qubool farma liya. Yeh is baat ki daleel hai ke Allah apne nek bandon ki duaon ko kitni jaldi sunte aur qubool karte hain.

Yeh qubooliyat Moosa (AS) ke liye ek azeem inam tha, jo unki risalat ke liye bunyadi zaroorat thi. Allah Ta'ala ne unki har hajat ko pura kiya taake woh Fir'aun ke samne Allah ka paigham behtar tareeqe se pesh kar saken.

Moosa (AS) Par Guzishta Ehsanat

Is Ayah mein Allah Ta'ala Hazrat Moosa (AS) ko yaad dila rahe hain ke un par sirf abhi hi nahi, balkay pehle bhi kai baar ehsanat kiye ja chuke hain. Yeh 'ek baar phir' ka ishara un waqiat ki taraf hai jo unki paidaish aur bachpan mein pesh aaye the, jab Allah ne unki hifazat aur parwarish ka intezam kiya tha.

Yeh Ayah agle Ayaton ke liye bunyad faraham karti hai, jahan Moosa (AS) ki zindagi ke ibtidai marhalon ka zikr kiya jayega. Is se zahir hota hai ke Allah Ta'ala ki rehmat aur inayat Moosa (AS) par hamesha se rahi hai, unki paidaish se le kar risalat tak. Yeh unki himmat afzai ke liye tha ke woh Fir'aun jaise zalim badshah ke samne khade ho saken.

Moosa (AS) Ki Maa Ko Ilhami Hukm

Is Ayah mein Allah Ta'ala us waqt ka zikr kar rahe hain jab Moosa (AS) ki maa ko ilhami hukm (wahi) bheja gaya tha. Yeh wahi nabuwat ki wahi nahi thi, balkay ek ilham ya ishara tha jo Allah ne unke dil mein dala tha. Us waqt Fir'aun Bani Israel ke har paida hone wale ladke ko qatl karwa raha tha, aur Moosa (AS) ki maa is khauf mein thi.

Allah ne unki maa ko mutma'in kiya aur unhe hidayat di ke woh apne bete ki hifazat ke liye kya karein. Yeh Allah ki qudrat aur tadbeer ka saboot hai ke woh apne bandon ki hifazat ke liye ghair mamooli asbab paida karte hain. Is ilham ke zariye Moosa (AS) ki zindagi ki bunyad rakhi gayi, jo aage chal kar ek azeem nabi bane.

Moosa (AS) Ki Hifazat Aur Allah Ki Mohabbat

Yeh Ayah us ilhami hukm ki tafseel bayan karti hai jo Moosa (AS) ki maa ko diya gaya tha. Allah ne unhe hukm diya ke apne bete ko ek sandook mein rakh kar darya-e-Neel mein baha dein. Yeh ek ajeeb hukm tha, lekin Allah ki hikmat is mein posheeda thi. Darya ne us sandook ko Fir'aun ke mahal ke sahil par phenk diya, aur Fir'aun ne, jo Moosa (AS) ka sab se bada dushman tha, unhe utha liya.

Allah ne Moosa (AS) par apni taraf se mohabbat aur qubooliyat daal di thi, jiski wajah se Fir'aun aur uski biwi ne unhe pasand kiya aur unki parwarish ki. Is tarah Moosa (AS) apne dushman ke ghar mein Allah ki nigrani mein parwarish pa rahe the, jo Allah ki qudrat aur tadbeer ka behtareen namoona hai. Is waqiye mein Allah ki hifazat aur uski maslihat ka izhar hota hai.

Moosa (AS) Ki Zindagi Ke Aham Marahil Aur Azmaishain

Is Ayah mein Allah Ta'ala Moosa (AS) ki zindagi ke chand aham waqiat ka zikr kar rahe hain. Pehla, unki behen ka kirdaar, jisne Fir'aun ke mahal mein Moosa (AS) ko dekha aur unhe unki maa ke paas wapas pahunchane ka sabab bani, taake unki maa ki aankhen thandi hon aur woh ghamgeen na hon. Yeh Allah ki taraf se ek azeem tadbeer thi.

Doosra, Moosa (AS) se ek qatl sarzad hua tha (ghalti se ek Qibti ko maar diya tha), jiski wajah se woh ghamgeen hue. Allah ne unhe is gham se nijat di aur unhe Madyan ki taraf hijrat karne ka mauqa mila. Wahan unhone kai saal guzare aur mukhtalif azmaishon se guzre, jismein shadi aur bakriyan charana shamil hai. Yeh sab unki nabuwat ki tayyari thi.

Aakhir mein, Allah farmate hain ke Moosa (AS) ek muqarrar waqt par aaye hain, yani Allah ne unhe risalat ke liye chun liya tha aur unki zindagi ke har marhale ko is maqsad ke liye tayyar kiya tha. Is Ayah mein Allah ki hifazat, rehmat, aur hikmat ka izhar hota hai jo unhone Moosa (AS) ki zindagi ke har qadam par faraham ki.

Allah ka Musa (علیہ السلام) ko chunna

Allah Ta'ala ne Musa (علیہ السلام) ko mukammal tarbiyat dene ke baad farmaya ke maine tujhe apni risalat aur paigham pohchane ke liye khaas taur par chun liya hai. Iska matlab hai ke Allah ne unhe apni wahdat aur qudrat ki nishaniyon ko logon tak pohchane aur unki hidayat ke liye muntakhab kiya. Yeh unki shaan aur martabe ki bulandi ko zahir karta hai. Musa (علیہ السلام) ko Allah ne apne kaam ke liye tayyar kiya, unhe har qism ki mushkilat se bachaya aur unki parwarish ki taake woh us azeem zimmedari ko nibha saken. Is ayat mein Allah ki khaas inayat aur pasandeedgi ka zikr hai.

Allah ke zikr mein susti na karna

Allah Ta'ala ne Musa (علیہ السلام) aur unke bhai Haroon (علیہ السلام) ko hukm diya ke woh dono Allah ki nishaniyon, ya'ni mojizat aur daleelon ke saath Firaun ke paas jayen. Is ayat mein khaas taur par is baat par zor diya gaya hai ke woh Allah ke zikr mein kisi qism ki susti ya ghaflat na karen. Allah ka zikr har haal mein unke saath rehna chahiye, chahe woh Firaun se baat kar rahe hon ya kisi aur mushkil ka saamna kar rahe hon. Zikr-e-Ilahi unke liye himmat aur quwwat ka ba'is hoga aur unhe har qadam par rehnumai faraham karega. Yeh is baat ki taraf ishara hai ke da'wat-o-tabligh ke kaam mein Allah ki yaad aur us par tawakkul nihayat zaroori hai.

Firaun ki sarkashi aur da'wat ka hukm

Allah Ta'ala ne Musa (علیہ السلام) aur Haroon (علیہ السلام) ko Firaun ki taraf bhejne ka hukm diya. Firaun us waqt ka sab se bada zalim aur sarkash badshah tha, jisne khud ko khuda hone ka da'wa kiya tha. "Innahu tagha" (beshak woh sarkash ho gaya hai) ke alfaz Firaun ki had se badhi hui baghawat aur zulm ko bayan karte hain. Is hukm mein Allah ki taraf se Firaun ko hidayat dene ki koshish ka pehlu numaya hai, bawajood iske ke woh intihai mutakabbir tha. Yeh paigham is baat ki daleel hai ke Allah Ta'ala har zalim aur sarkash ko bhi hidayat ki dawat deta hai, taake us par hujjat qaim ho jaye aur kisi ke paas koi uzr baqi na rahe.

Da'wat mein narmi aur hikmat

Allah Ta'ala ne Musa (علیہ السلام) aur Haroon (علیہ السلام) ko Firaun se baat karte waqt "qaulan layyina" (narm baat) karne ki talqeen ki. Iska matlab hai ke da'wat-o-tabligh mein narmi, hikmat aur khush akhlaqi ikhtiyar karni chahiye, chahe mukhatib kitna hi bada zalim ya sarkash kyun na ho. Is narmi ka maqsad yeh tha ke shayad Firaun Allah ki yaad dilane se naseehat pakde ya Allah ke azab se dar jaye. Yeh ayat da'wat ke usoolon ko wazeh karti hai ke gusse aur sakhti ke bajaye narmi aur muhabbat se baat ki jaye taake dil naram hon aur hidayat qubool karne ki gunjaish paida ho. Ismein har da'i ke liye ek azeem sabaq hai.

Musa aur Haroon (علیہما السلام) ka khauf aur tawakkul

Musa (علیہ السلام) aur Haroon (علیہ السلام) ne Allah Ta'ala se apni khauf ka izhar kiya. Unhe is baat ka darr tha ke Firaun un par zulm karega, unhe saza dega, ya apni sarkashi mein aur zyada had se guzar jayega. Yeh insani fitrat ka izhar hai ke jab kisi bade zalim ka saamna ho to khauf mehsoos hota hai. Lekin is izhar ke bawajood, unhone Allah ke hukm ki itaat ki. Yeh ayat Allah par tawakkul aur uski madad ki talab ki ahmiyat ko darshati hai. Allah ne unke is khauf ko door kiya aur unhe tasalli di ke woh unke saath hai aur unki hifazat karega. Yeh paighambarana himmat aur Allah par mukammal bharose ki misaal hai.

Allah Ki Hifazat Ka Yaqeen Aur Tasalli

Is ayat mein Allah Ta'ala ne Hazrat Moosa (علیہ السلام) aur Hazrat Haroon (علیہ السلام) ko Firaun ke paas jane se pehle tasalli di. Jab woh Firaun ki jabardast quwwat aur uski sarkashi se khaufzada hue, to Allah ne unhein himmat aur yaqeen dilaya. Allah ne farmaya ke woh unke saath hai, unki har baat sunta hai aur unke har amal ko dekhta hai. Is se murad hai ke Allah Ta'ala unki madad karega aur unhein Firaun ke shar se mehfooz rakhega, aur unke mission ko kamyab karega.

Yeh ayat is baat ki daleel hai ke jab Allah ke banday uske hukm ki pairwi karte hain aur uski raah mein mushkilat ka samna karte hain, to Allah unki hifazat ka zimma leta hai. Allah ka sunna aur dekhna unki har mushkil mein unke saath hone ki alamat hai, jo unhein kisi bhi mushkil halat mein ghabranay se rokti hai aur unke dil mein sukoon paida karti hai. Yeh Allah ki behtareen madad ka wada hai.

Firaun Ko Dawat Aur Bani Israil Ki Rihaai

Is ayat mein Allah Ta'ala ne Hazrat Moosa (علیہ السلام) aur Hazrat Haroon (علیہ السلام) ko Firaun ke paas jane aur usse baat karne ka tareeqa sikhaya. Unhein hukm diya gaya ke Firaun se kahein ke woh Allah ke Rasool hain aur unka maqsad Bani Israil ko Firaun ki ghulami se nikal kar unke saath bhej dena hai. Mazeed yeh ke Firaun Bani Israil ko takleef dena band kare.

Unhein yeh bhi batana tha ke woh Allah ki taraf se roshan nishani lekar aaye hain, jo unki risalat ki sachai ka saboot hai. Ayat ke ikhtitam par yeh paigham diya gaya ke salamati sirf us par hai jo hidayat ki pairwi kare. Yeh Firaun ko dawat thi ke woh Allah ke raste par aaye aur Bani Israil par zulm band kare, warna woh salamati se mehroom rahega.

Jhutlanay Walon Ke Liye Azab Ki Tanbeeh

Hazrat Moosa (علیہ السلام) aur Hazrat Haroon (علیہ السلام) ne Firaun ko Allah ka paigham dete hue yeh bhi wazeh kiya ke unhein Allah ki taraf se yeh wahee ki gayi hai ke azab us par hai jo Allah ke paigham ko jhutlaye aur us se munh more. Yeh Firaun ke liye ek sakht tanbeeh thi ke agar woh Allah ke Rasoolon ki baat nahi manega aur Bani Israil ko riha nahi karega, to us par Allah ka azab nazil hoga.

Is ayat mein Allah ke paigham ko jhutlanay aur us se munh morne ke anjaam ko wazeh kiya gaya hai. Yeh sirf Firaun ke liye nahi, balkay har us shakhs ke liye ek sabaq hai jo haq ko pehchanne ke bawajood us se inkar karta hai aur Allah ke ahkamat se ro gardani karta hai. Allah ka azab aise logon ke liye muqaddar hai.

Firaun Ka Allah Ki Zaat Ke Bare Mein Sawal

Jab Hazrat Moosa (علیہ السلام) aur Hazrat Haroon (علیہ السلام) ne Firaun ko Allah ka paigham diya aur usse Bani Israil ko riha karne ka mutalba kiya, to Firaun ne unki baat par ghaur karne ke bajaye, Allah ki zaat ke bare mein sawal kiya. Usne kaha, "Aye Moosa, tum dono ka Rab kaun hai?" Yeh sawal uski sarkashi, takabbur aur Allah ki wahdaniyat se inkar ki nishani tha.

Firaun khud ko khuda kehlata tha, isliye uske liye yeh qabil-e-qabool na tha ke koi aur Rab ho. Uska maqsad haqeeqat jan'na nahi, balkay behas aur jhagda karna tha. Is sawal ke zariye woh Hazrat Moosa (علیہ السلام) ko lajawab karna chahta tha aur unki risalat ko ghalat sabit karna chahta tha. Lekin Hazrat Moosa (علیہ السلام) ne uske sawal ka nihayat hikmat-e-amli se jawab diya.

Allah Ki Rububiyat Ka Bayan

Firaun ke sawal, "Tumhara Rab kaun hai?" ke jawab mein Hazrat Moosa (علیہ السلام) ne Allah Ta'ala ki rububiyat aur uski qudrat ka nihayat mukammal aur mukhtasir ta'aruf pesh kiya. Unhone farmaya, "Hamara Rab woh hai jis ne har cheez ko uski makhsoos banawat di, phir usko hidayat di." Is jawab mein Allah ki do sifaton ka zikr hai: Takhleeq (creation) aur Hidayat (guidance).

Allah Ta'ala ne har makhlooq ko uski zaroorat ke mutabiq banaya hai, maslan, aankhon ko dekhne ke liye, kaanon ko sunne ke liye. Har cheez ka ek makhsoos wajood aur maqsad hai. Phir usko uske maqsad tak pohnchne ki hidayat bhi di, chahe woh fitri hidayat ho ya wahee ke zariye. Yeh jawab Firaun ke liye ek wazeh daleel thi ke Allah hi haqeeqi Rab hai, jo har cheez ka khaliq aur hidayat dene wala hai.

Firaun ka sawal aur uski jahalat

Is ayat mein Firaun, Hazrat Moosa (Alaihis Salam) se sawal karta hai ke agar Allah Ta'ala hi sab ka Rab hai aur wohi qayamat ke din hisab lega, toh pehli guzri hui ummaton ka kya haal hua? Unka kya anjaam hua? Yeh sawal Firaun ki jahalat aur takabbur ko zahir karta hai. Woh Allah ki qudrat aur uske nizam-e-adl ko samajhne se qasir tha. Uska maqsad haqiqat ko janna nahi, balkay Hazrat Moosa (Alaihis Salam) ko lajawab karna aur unki dawat ko kamzor karna tha.

Firaun ka yeh sawal darasal uski apni hukumat aur taqat par ghuroor ka nateeja tha, jahan woh khud ko ilah samajhta tha. Quran-e-Kareem mein kayi maqamaat par Firaun ke is tarah ke sawalat ka zikr hai jo uski gumrahi aur inkari rawaiye ko wazeh karte hain.

Allah ka ilm-e-kamil aur uski sifat

Hazrat Moosa (Alaihis Salam) ne Firaun ke sawal ka jawab dete hue farmaya ke guzri hui ummaton ka ilm Allah Ta'ala ke paas hai aur woh ek kitaab (Lauh-e-Mahfooz) mein mehfooz hai. Allah Ta'ala ka ilm kamil hai, woh har cheez ko janta hai aur usse koi cheez poshida nahi. Is ayat mein Allah Ta'ala ki do azeem sifaton ka zikr hai: 'La yadhillu Rabbi' (Mera Rab na ghalti karta hai) aur 'wa la yansa' (aur na bhoolta hai).

Yeh sifatein is baat ki daleel hain ke Allah Ta'ala ka har faisla aur har amal hikmat aur adl par mabni hota hai. Woh kisi cheez ko bhoolta nahi aur na hi uske ilm mein koi kami ya ghalti hoti hai. Is jawab se Hazrat Moosa (Alaihis Salam) ne Firaun ko Allah ki azmat aur uske ilm-e-mutlaq ka ehsas dilaya, aur yeh bhi wazeh kiya ke insani aqal Allah ke ilm ka ihata nahi kar sakti.

Allah ki qudrat aur uski nematein

Yeh ayat Allah Ta'ala ki qudrat aur uski nematon ka bayan hai jo usne insano ke liye zameen par faraham ki hain. Allah ne zameen ko insano ke liye ek aaram-deh bichona banaya hai, jahan woh sukoon se reh sakte hain aur apni zindagi guzar sakte hain. Usne zameen mein raaste aur guzargahain banayi hain taake log safar kar saken aur apni zarooriyat poori kar saken.

Iske alawa, Allah Ta'ala ne aasmaan se barish ka paani nazil kiya, jis se zameen ko zindagi mili aur usse mukhtalif qism ke nabatat (paudhe) joriyon ki shakal mein ugaye. Yeh sab kuch insano aur janwaron ki ghiza aur faide ke liye hai. Yeh tamam cheezein Allah ki wahdaniyat, uski qudrat aur uski be-inteha rehmat ki nishaniyan hain. Har cheez mein ek makhsoos nizam aur hikmat hai jo sirf Allah hi ki zaat se mumkin hai.

Allah ki nematon se faida uthana aur aqalmand logon ke liye nishaniyan

Pichli ayat mein zameen aur nabatat ki takhleeq ka zikr karne ke baad, is ayat mein Allah Ta'ala insano ko hukm deta hai ke woh in nematon se faida uthayen. Farmaya gaya ke khao (yani khud bhi in nabatat se ghiza hasil karo) aur apne maweshi charao (yani janwaron ko bhi in sabziyon aur charagahon se faida pohnchao). Yeh Allah ki taraf se ek tarah ka lutf aur inaam hai ke usne insano ke liye ghiza aur unke janwaron ke liye chara faraham kiya.

Is ayat ke ikhtitam par Allah Ta'ala farmata hai ke "Beshak ismein aqal walon ke liye nishaniyan hain." Yaani, jo log aqal aur samajh rakhte hain, woh in tamam cheezon mein Allah ki qudrat, uski hikmat aur uski wahdaniyat ki nishaniyan dekh sakte hain. Har paudha, har phal, har sabzi aur har janwar Allah ki azmat ka gawah hai. Jo ghaur-o-fikr karte hain, woh in nishaniyon se hidayat pate hain.

Insan ki takhleeq, maut aur dobara zinda hona

Yeh ayat insani zindagi ke teen bunyadi marhalon ko wazeh karti hai aur Allah Ta'ala ki qudrat-e-kamilah ka bayan hai. Sabse pehle, Allah farmata hai ke "Isi (zameen) se humne tumhe paida kiya." Iska matlab hai ke insan ki ibtedai takhleeq mitti se hui hai, jaisa ke Quran ki deegar ayaton mein bhi iska zikr hai. Adam (Alaihis Salam) ko mitti se banaya gaya, aur phir unki nasl ko mitti ke juz se bani ghiza aur pani se parwan chadhaya gaya.

Doosra marhala maut ka hai: "aur isi mein tumhe wapas lautayenge." Jab insan mar jata hai, toh uske jism ko zameen mein dafan kar diya jata hai, aur woh mitti mein mil jata hai. Yeh is baat ki nishani hai ke insan ki asal mitti hi hai. Teesra aur aakhri marhala qayamat ka hai: "aur isi se tumhe doosri baar (qayamat ke din) nikalenge." Allah Ta'ala apni qudrat se qayamat ke din tamam murdon ko zameen se dobara zinda karega taake unka hisab liya ja sake. Yeh ayat hashr-o-nashr (dobara uthaye jane) par yaqeen ki bunyad hai aur Allah ki be-misaal qudrat ka saboot hai.

Fir'aun Ka Inkar Aur Takabbur

Is Ayah mein Allah Ta'ala Fir'aun ke takabbur aur inkar ko bayan kar rahe hain. Allah ne Moosa (AS) ke zariye Fir'aun ko apni tamaam nishaniyan dikhaeen, jin mein Asa ka saanp ban jana aur Yad-e-Baiza (chamakdar haath) shamil the. Yeh nishaniyan itni wazeh theen ke kisi bhi aqalmand shakhs ke liye inkar ki gunjaish nahi thi. Magar Fir'aun ne, apni sirkashi aur khud pasandi ki wajah se, in sab ko jhutlaya aur haq ko qubool karne se inkar kar diya.

Uska yeh rawaiya uski hadein paar karne wali sarkashi ki nishani tha. Usne na sirf inkar kiya balkay haq ko qubool karne se muh mod liya, jo uski tabahi ka sabab bana. Quran-e-Kareem mein kayi maqamaat par Fir'aun ke is rawaiye ka zikr hai, jo is baat ki daleel hai ke hidayat ke bawajood inkar karne walon ka anjam bura hota hai.

Fir'aun Ka Moosa (AS) Par Ilzam

Jab Moosa (AS) ne Allah ki nishaniyan pesh keen, to Fir'aun ne unhe jadoo qarar diya. Is Ayah mein Fir'aun ka ilzam bayan kiya gaya hai. Usne Moosa (AS) par yeh tohmat lagayi ke woh apne jadoo ke zariye unhe (Fir'aun aur uski qaum ko) unki zameen, ya'ni Misr se nikalna chahte hain. Yeh darasal Fir'aun ka apni hukumat aur ikhtiyar ke cheen jane ka khauf tha.

Fir'aun ne Moosa (AS) ki daawat ko siyasi rang dene ki koshish ki, taake log Moosa (AS) ke khilaf ho jaayen aur uski hukumat bachi rahe. Usne yeh socha ke agar Moosa (AS) ki baat maan li gayi, to uski hukumat khatam ho jayegi aur Bani Israel ko azadi mil jayegi, jo uske liye ikhtiyar ka khatma tha. Isliye usne Moosa (AS) ke mojizon ko jadoo keh kar rad kar diya.

Fir'aun Ka Muqable Ka Challenge

Fir'aun ne Moosa (AS) ke mojizon ko jadoo qarar dene ke baad, unhe muqable ka challenge diya. Usne kaha ke woh bhi Moosa (AS) jaisa jadoo le aayenge. Is tarah Fir'aun ne Moosa (AS) ko unke hi maidan mein harane ki koshish ki, taake logon ke samne Moosa (AS) ki daawat ko kamzor sabit kar sake.

Fir'aun ne Moosa (AS) se ek waade ka waqt aur jagah muqarrar karne ko kaha, jahan dono taraf se koi bhi khilaf warzi na kare. Usne ek khuli aur barabar jagah ka mutalba kiya, jahan sab log jama ho saken aur muqabla dekh saken. Isse zahir hota hai ke Fir'aun apni quwwat aur jadoogaron par poora bharosa rakhta tha aur usay yaqeen tha ke woh Moosa (AS) ko shikast de dega.

Moosa (AS) Ka Muqable Ka Din Muqarrar Karna

Fir'aun ke challenge ke jawab mein, Moosa (AS) ne khud hi muqable ke liye din aur waqt muqarrar kiya. Unhone kaha ke tumhare waade ka din 'Yom-uz-Zeenat' (Zeenat ka din) hoga. Yeh Misr mein ek mash'hoor tehwar ka din tha, jab log Eid ki tarah jama hote the aur apni zeenat aur khubsurti ka izhar karte the. Is din ko chunne ka maqsad yeh tha ke zyada se zyada log is waqiye ke gawah ban saken.

Moosa (AS) ne yeh bhi farmaya ke log 'Duha' (din charhe) jama kiye jaayen. Yeh waqt din ka woh hissa hota hai jab suraj achi tarah nikal chuka hota hai aur roshni khoob hoti hai, taake sab kuch wazeh taur par nazar aa sake aur kisi ko shubah na ho. Moosa (AS) chahte the ke haq aur batil ka farq khule aam aur beshumar logon ke samne wazeh ho jaye.

Fir'aun Ki Tayyari Aur Saazish

Jab Moosa (AS) ne muqable ka din aur waqt muqarrar kar diya, to Fir'aun wahan se palat gaya. Usne foran apni saari tadbeer aur saazish jama karni shuru kar di. Iska matlab yeh hai ke usne Misr ke tamaam mahir jadoogaron ko ikattha kiya aur unhe Moosa (AS) ke khilaf tayyar kiya. Fir'aun ko apni quwwat aur jadoogaron ki maharat par poora bharosa tha.

Usne yeh socha tha ke uske jadoogar Moosa (AS) ko shikast de denge aur is tarah Moosa (AS) ki daawat ko jhutla diya jayega. Usne apni hukumat bachane aur logon ke samne apni shaan barqarar rakhne ke liye har mumkin koshish ki. Jab uski tayyari mukammal ho gayi, to woh muqable ke liye muqarrar jagah par aa gaya, poore itminan aur ghamand ke saath.

Allah par Jhoot Bandhne se Manaahi

Jab Firaun ke jadugaron ko jama kiya gaya, to Moosa (Alaihis Salam) ne unhe naseehat ki aur Allah Ta'ala par jhoot bandhne se mana kiya. Aapne farmaya ke agar tum Allah par jhoot bandhoge aur uski nishaniyon ko jadoo qarar doge, to Allah tumhe apne azaab se halak kar dega. Moosa (Alaihis Salam) ne unhe Allah ke azaab se daraya aur bataya ke jhoot ghadne wala kabhi kamyab nahi hota, balkay hamesha nakam aur zaleel hota hai. Yeh Moosa (Alaihis Salam) ki taraf se jadugaron ko aakhri mauqa tha ke woh haqeeqat ko pehchan lein aur kufr se baaz aa jayein. Is ayat mein tauheed aur risalat ki dawat di gayi hai, aur shirk o kufr ke anjaam se aagah kiya gaya hai.

Is waqiye se yeh sabaq milta hai ke ambiya (Alaihimus Salam) hamesha apni qaum ko haq ki taraf bulate rahe, chahe unke mukhalifeen kitne hi taqatwar kyun na hon.

Jadugaron ki Aapas ki Sargoshi

Moosa (Alaihis Salam) ki naseehat sun kar jadugaron mein ikhtilaf paida ho gaya. Unhone aapas mein chupke chupke mashwara karna shuru kar diya. Kuch log Moosa (Alaihis Salam) ki baat se mutassir hue aur unhe yeh khayal aaya ke shayad Moosa (Alaihis Salam) sach keh rahe hain. Is sargoshi mein woh is baat par gaur kar rahe the ke Moosa (Alaihis Salam) ka daawa haq hai ya nahi, aur unke jadoo ka muqabla kaise kiya jaye. Yeh unki andaruni kashmakash ko zahir karta hai, jahan ek taraf unka firauni aqeeda tha aur doosri taraf Moosa (Alaihis Salam) ki pur-asar dawat.

Is sargoshi se zahir hota hai ke Moosa (Alaihis Salam) ki baat mein itni taqat thi ke usne mukhalifeen ke dilon mein bhi shak paida kar diya.

Moosa aur Haroon (Alaihimus Salam) par Jadugari ka Ilzam

Jadugaron ne aapas mein sargoshi karne ke baad yeh faisla kiya ke Moosa aur Haroon (Alaihimus Salam) ko jadugar qarar diya jaye. Unhone yeh ilzam lagaya ke yeh dono apne jadoo ke zariye misriyon ko unki zameen se nikalna chahte hain aur unke qadeem aur behtareen tareeqe (yani Firaun ki hukumat aur unke mazhabi rasoom) ko tabdeel karna chahte hain. Yeh darasal Firaun ki siyasi chaal thi jise jadugaron ne apnaya taake awam ko Moosa (Alaihis Salam) ke khilaf bhadka sakein. Unhone Moosa (Alaihis Salam) ki dawat ko mulk se nikalne aur riwaj ko badalne ki koshish qarar diya.

Is ayat mein bataya gaya hai ke batil hamesha haq ko badnaam karne ke liye mukhtalif bahane talash karta hai.

Jadugaron ka Ittefaq aur Muqable ki Tayyari

Jadugaron ne aapas mein mashwara karne ke baad yeh faisla kiya ke woh sab mil kar Moosa (Alaihis Salam) ka muqabla karein. Unhone kaha ke apni saari tadbeer aur hikmat-e-amali jama kar lo aur phir ek saf mein khade ho kar muqabla karo. Unhone yeh bhi kaha ke aaj ke din wohi kamyab hoga jo doosre par ghalib aa jaye. Is jumle se unka ghuroor aur khud-aitmadi zahir hoti hai, kyunki woh apne aap ko Moosa (Alaihis Salam) se behtar jadugar samajhte the. Unhone yeh samajh liya tha ke yeh sirf jadoo ka muqabla hai aur jo behtar jadoo dikhayega wohi jeet jayega.

Is ayat mein batil ki taraf se haq ke khilaf mukammal tayyari aur ittehad ka zikr hai.

Muqable ka Aaghaz: Pehle Kaun Phenke?

Jab jadugar apni tayyari mukammal kar chuke aur muqable ke liye jama ho gaye, to unhone Moosa (Alaihis Salam) se mukhatib ho kar kaha ke ab faisla kar lo ke pehle kaun apni cheez (asa ya rassi) phenkega. Unhone Moosa (Alaihis Salam) ko ikhtiyar diya ke ya to woh pehle phenkein ya phir jadugar pehle phenkein. Is se unki ghair-mamooli khud-aitmadi aur Moosa (Alaihis Salam) ko kamzor samajhne ka andaza hota hai. Woh Moosa (Alaihis Salam) ko mauqa de rahe the taake unka jadoo dekh kar un par ghalib aa sakein. Yeh muqabla ab apne urooj par tha, jahan haq aur batil aamne saamne the.

Is ayat mein muqable ke aaghaz aur jadugaron ke challenge ka zikr hai.

Jadugaron Ka Jadoo Aur Musa (AS) Par Uska Asar

Jab Firaun ke jadugaron ne Musa (alaihis salam) ko muqabale ki dawat di, to Musa (AS) ne unhein pehle mauqa diya ke woh apni cheezein phenkein. Jadugaron ne apni rassiyan aur laathiyan maidan mein phenkin. Unke shadeed jadoo ki wajah se, Musa (AS) ko aisa mehsoos hua ke woh rassiyan aur laathiyan zinda saanpon ki tarah tezi se daud rahi hain. Quran ne is manzar ko "yukhayyalu ilaihi" (unko gumaan hua) ke alfaz se bayan kiya hai, jo is baat ki wazahat karta hai ke yeh sirf ek nazar ka dhoka aur fareb tha, haqeeqat mein woh bejaan cheezein hi theen. Jadugaron ne logon ki aankhon par parda daal diya tha taake woh unke jadoo ko haqeeqat samajh lein.

Musa (AS) Ka Fitri Khauf

Jab Musa (alaihis salam) ne jadugaron ka yeh hairat angez jadoo dekha aur logon par uske asar ko mehsoos kiya, to insani fitrat ke mutabiq unke dil mein thoda sa khauf paida hua. Yeh khauf unki nabuwat ke darje ke khilaaf nahi tha, balke ek fitri insani jazba tha. Unhein is baat ka darr tha ke log is jadoo ko haqeeqat samajh kar gumrah na ho jayen aur unki dawat ko qabool na karein. Yeh khauf is baat ki daleel hai ke Musa (AS) bhi bashar the aur Allah ki madad ke baghair woh bhi is aazmaish mein insani kamzori mehsoos kar sakte the.

Allah Ki Taraf Se Musa (AS) Ko Tasalli

Musa (alaihis salam) ke dil mein paida hone wale khauf ko door karne ke liye, Allah Ta'ala ne foran unhein tasalli di. Allah ne farmaya: "Daro mat!" aur unhein yaqeen dilaya ke woh hi ghalib rahenge. Yeh Allah ki taraf se Musa (AS) ke liye ek himmat afzai thi aur is baat ka elaan tha ke unka mojza jadugaron ke jadoo se kahin zyada haqeeqi aur taaqatwar hai. Is ayat se yeh bhi maloom hota hai ke Allah apne paighambaron ko mushkil waqt mein tanha nahi chhodta aur unki madad karta hai.

Musa (AS) Ka Mojza Aur Jadoo Ki Haqeeqat

Allah Ta'ala ne Musa (alaihis salam) ko hukm diya ke woh apni laathi phenkein. Jab Musa (AS) ne apni laathi phenki, to woh ek azeeem saanp mein tabdeel ho gayi aur usne jadugaron ki saari rassiyon aur laathiyon ko nigal liya. Yeh ek waqai mojza tha, jo Allah ki qudrat se zahir hua. Allah ne wazeh kiya ke jadugaron ka kaam sirf fareb aur dhoka hai, aur jadugar kabhi bhi haqeeqi kamyabi hasil nahi kar sakta, chahe woh kitna hi bada jadugar kyun na ho. Jadoo sirf nazar bandi hai, jabke Allah ka mojza haqeeqat ko zahir karta hai.

Jadugaron Ka Imaan Lana

Jab jadugaron ne Musa (alaihis salam) ka mojza dekha, jo unke jadoo se kahin zyada haqeeqi aur azmat wala tha, to woh samajh gaye ke yeh insani taaqat se bahar hai. Unhein yaqeen ho gaya ke yeh Allah ki taraf se hai aur yeh koi jadoo nahi. Unhone foran haqeeqat ko pehchan liya aur kufr se tauba ki. Chunanche, woh sab sajde mein gir pade aur elaan kiya ke woh Haroon (alaihis salam) aur Musa (alaihis salam) ke Rabb par imaan le aaye hain. Unka yeh imaan is baat ki daleel tha ke haq aur batil ke darmiyan farq wazeh ho gaya tha.

Firaun ka Jaduugaron ko Dhamkana aur Saza ka Elaan

Jab jaduugaron ne Hazrat Musa (علیہ السلام) par imaan ka elaan kiya, toh Firaun gusse se aag babula ho gaya. Usne un par ilzam lagaya ke unhone uski ijazat ke baghair imaan qubool kar liya hai. Firaun ne unhein Musa (علیہ السلام) ka shagird aur unka ustad qarar diya, taake logon mein yeh taassur paida ho ke yeh sab pehle se tay shuda saazish thi. Usne unhein shadeed tareen saza ki dhamki di: haath aur paon mukhalif simt se katwana aur khajoor ke tanon par sooli dena. Yeh uski be-reham hukumat aur takabbur ki nishani thi. Firaun ne kaha ke woh dikha dega ke kiska azaab zyada sakht aur derpa hai, apne azaab ko Allah ke azaab par tarjeeh dene ki koshish ki.

Yeh waqia Firaun ki intehai sargashi aur Allah ke muqabil khade hone ki koshish ko wazeh karta hai.

Jaduugaron ka Imaan par Istiqamat aur Firaun ko Jawab

Firaun ki dhamkiyon ke bawajood, jaduugaron ne imaan ki mazbooti aur istiqamat ka muzahira kiya. Unhone Firaun ko do-tok jawab diya ke woh use un wazeh nishaniyon (ayat-e-ilahi) par hargiz tarjeeh nahi denge jo unke paas aa chuki hain. Unhone Allah Ta'ala ki zaat ka hawala diya jisne unhein paida kiya hai, aur kaha ke woh Firaun ko us zaat par bhi tarjeeh nahi denge. Unhone Firaun se kaha ke woh jo saza dena chahta hai de de, kyunke uska ikhtiyar sirf is dunyawi zindagi tak mehdood hai. Akhirat ka faisla Allah ke haath mein hai. Yeh jawab unke imaan ki sachai aur Allah par mukammal tawakkul ko zahir karta hai, jab unhein yaqeen ho gaya ke Musa (علیہ السلام) ka moajza jadu nahi balkay Allah ki qudrat hai.

Jaduugaron ki Tauba aur Allah se Maghfirat ki Talab

Imaan lane ke baad, jaduugaron ne foran Allah Ta'ala se apni khataon aur gunahon ki maghfirat talab ki. Unhone khaas taur par us jadu ka zikr kiya jis par Firaun ne unhein majboor kiya tha. Is se zahir hota hai ke woh apne pichle aamal par nadim the aur Allah ki taraf ruju kar rahe the. Unhone iqrar kiya ke Allah Ta'ala behtar hai aur baqi rehne wala hai, jabke Firaun aur uski dunyawi taaqat fani hai. Yeh unke imaan ki pukhtagi aur Allah ki azmat ka iqrar tha. Unhein yaqeen tha ke Allah ki raza aur uski jaza Firaun ki saza se kahin zyada ahem aur derpa hai. Unki yeh tauba aur Allah par bharosa unhein duniya aur akhirat ki kamyabi ki taraf le gaya.

Mujrimon ka Anjaam: Jahannam ki Shadeed Saza

Yeh ayat un logon ke anjaam ko wazeh karti hai jo Allah Ta'ala ke samne mujrim ki haisiyat se pesh honge. Mujrim woh shakhs hai jo kufr, shirk aur gunahon par qayam raha aur tauba nahi ki. Aise logon ke liye akhirat mein Jahannam ki aag tayyar hai. Is azaab ki shiddat yeh hai ke Jahannam mein dakhil hone wala shakhs na toh mukammal taur par marega ke azaab se chutkara mil jaye, aur na hi woh aisi zindagi guzarega jo rahat aur sukoon wali ho. Balkay, woh maut aur zindagi ke darmiyan ki ek aisi haalat mein hoga jismein use musalsal azaab ka saamna karna padega. Yeh uski bad-qismati ki inteha hogi, jahan har lamha takleef aur aziyat mein guzrega.

Momin aur Nek Amal Karne Walon ka Sawab: Buland Darjaat

Is ayat mein un khush qismat logon ka zikr hai jo Allah Ta'ala ke huzoor imaan ki haalat mein aur nek aamal karte hue pesh honge. Imaan aur amal-e-saleh ka joda Islam mein bunyadi ahmiyat rakhta hai. Sirf imaan kafi nahi, balkay uske saath nek aamal bhi zaroori hain jo imaan ki tasdeeq karte hain. Aise logon ke liye Allah Ta'ala ne akhirat mein buland darjaat aur aala maqamat tayyar kar rakhe hain. Yeh darjaat Jannat mein unki fazilat aur Allah ki raza ka saboot honge. Yeh ayat imaan aur nek aamal ki targhib deti hai aur batati hai ke Allah ke nazdeek asal kamyabi unhi logon ke liye hai jo duniya mein uski itaat aur farmabardari karte hain.

Jannat-e-Adn aur Paakeezgi ka Inaam

Is Ayah mein Allah Ta'ala un logon ke liye jannat ke inaam ka zikr farma rahe hain jinhone dunya mein apne nafs ko shirk, kufr aur gunahon se paak kiya. Jannat-e-Adn se murad hamesha qayam rehne wale baagh hain jahan se nehre behti hongi. Ye un logon ka thikana hoga jo Allah ki tauheed par qayam rahe aur uski itaat ki.

Is Ayat mein 'man tazakka' (jo paak hua) se murad woh shakhs hai jisne apne aap ko shirk aur har qism ki burai se paak kiya, aur Allah ki raza ke liye amal kiye. Is mein nafs ki paakeezgi, amal ki durustgi aur aqeede ki safai shamil hai. Aakhirat mein unka badla Jannat-e-Adn ki shakal mein milega jahan woh hamesha rahenge aur kabhi wahan se nikale nahi jayenge. Ye unke liye Allah ki taraf se behtareen jaza hai.

Musa (A.S) aur Bani Israel ki Nijaat

Is Ayah mein Allah Ta'ala Musa (Alaihis Salam) ko hukm de rahe hain ke woh Bani Israel ko Firaun ke zulm se nijaat dila kar raat ke waqt Misr se nikal le jayen. Allah ne unhe samandar mein khushk raasta banane ka moajiza ata farmaya, taake woh aur unki qaum aasani se guzar saken.

Allah ne Musa (Alaihis Salam) ko mukammal itminan dilaya ke unhe Firaun ke lashkar se pakde jaane ka koi khauf nahi hoga aur na hi unhe kisi qism ka dar hona chahiye. Ye Allah ki qudrat aur uske apne anbiya aur nek bandon ki hifazat ka saboot hai. Is waqiye mein Allah ki taraf se mukammal hifazat aur madad ka waada kiya gaya tha, jo poora hua.

Firaun aur Uske Lashkar ki Tabahi

Jab Musa (Alaihis Salam) aur Bani Israel samandar paar kar chuke, to Firaun apne tamam lashkaron ke saath unka peecha karte hue usi khushk raaste par aa gaya. Allah Ta'ala ne apne hukm se samandar ko dobara mila diya, aur Firaun aur uske tamam lashkar ko ghaarq kar diya.

Is Ayah mein 'faghashiyahum minal yammi ma ghashiyahum' ka matlab hai ke samandar ne unhe is tarah dhaanp liya jaisa ke dhaanp lena chahiye tha, yaani mukammal taur par halak kar diya. Ye Firaun ke zulm aur sarkashi ka anjaam tha, aur Allah ki taraf se Musa (Alaihis Salam) aur unki qaum ke liye ek azeem madad aur nijaat thi. Ye waqiya Allah ki qudrat aur zalimon ke anjaam ki nishani hai.

Firaun ki Gumrahi aur Uska Anjaam

Is Ayah mein Firaun ke kirdar aur uske anjaam ko mazeed wazeh kiya gaya hai. Firaun ne sirf khud hi kufr aur sarkashi ikhtiyar nahi ki, balkay apni qaum ko bhi gumrahi ke raaste par dala. Usne apni qaum ko Allah ki tauheed aur Musa (Alaihis Salam) ki risalat se roke rakha, aur unhe apni jhooti khudai ka aqeeda sikhaya.

Is Ayat ka matlab hai ke Firaun ne apni qaum ko hidayat nahi di, balkay unhe gumrahi mein mubtala rakha, jis ka nateeja yeh hua ke woh bhi Firaun ke saath dunya aur aakhirat mein nuqsan uthane walon mein shamil ho gaye. Ye un tamam hukmaranon ke liye ek ibrat hai jo apni awam ko haq se door rakhte hain aur unhe gumrahi ki taraf dhakel dete hain. Allah aise zalimon ko hidayat nahi deta.

Bani Israel par Allah ke Ehsanat

Is Ayah mein Allah Ta'ala Bani Israel ko un par kiye gaye apne azeem ehsanat yaad dila rahe hain. Sabse pehla ehsan yeh ke unhe Firaun jaise zalim dushman se nijaat di, jaisa ke pichli ayaton mein zikr hua. Ye unki azadi aur ek nayi zindagi ka aaghaz tha.

Doosra ehsan yeh ke Allah ne unse Toor ke daahine taraf (Koh-e-Toor) par waada kiya, jahan Musa (Alaihis Salam) ko Taurat ata ki gayi aur unse kalam kiya gaya. Ye unke liye shariat aur hidayat ka silsila tha. Teesra ehsan yeh ke jab woh sehra mein bhatak rahe the, to Allah ne un par 'Mann o Salwa' utara. Mann ek meethi cheez thi aur Salwa ek qism ka bater (bird) tha, jo unki ghiza ke liye tha. Ye sab Allah ki qudrat aur unki behtareen parwarish ki nishaniyan theen.

Rizq-e-Halal aur Hadd Se Tajawuz Ka Anjaam

Is ayat mein Allah Ta'ala Bani Israel ko un pakeeza rizq (mann-o-salwa) ka zikr farma rahe hain jo unhe sehra mein ata kiya gaya tha. Allah ne unhe hukm diya ke woh is rizq ko khayen lekin us mein hadd se tajawuz na karein. Hadd se tajawuz karne ka matlab hai Allah ki nafarmani karna, shukr na karna, ya uski hudood ko todna. Maslan, unhe sabt (Saturday) ke din shikar karne se mana kiya gaya tha, lekin unhone is hukm ki khilaf warzi ki.

Allah Ta'ala ne wazeh kiya ke agar woh hadd se guzrenge to un par uska ghazab nazil hoga. Aur jis par Allah ka ghazab nazil ho jaye, woh yaqeenan halakat aur barbadi ka shikar ho jata hai. Yeh ayat insaan ko Allah ki di hui nematon ka qadar karne aur uski hudood mein rehne ki talqeen karti hai, kyunki nafarmani ka anjaam sakht azab hai.

Tauba, Imaan Aur Nek Amal Ki Fazilat

Pichli ayat mein Allah ke ghazab ki dhamki ke baad, is ayat mein Allah Ta'ala apni rehmat aur maghfirat ka darwaza khol rahe hain. Allah farmata hai ke woh un logon ke liye bahut bakhshne wala hai jo char sharton ko pura karein: pehli, tauba karein, yaani apne gunahon par nadim ho kar Allah ki taraf ruju karein; doosri, imaan layen, yaani Allah ki wahdaniyat aur uske rasoolon par yaqeen rakhein; teesri, nek amal karein, yaani Allah aur uske Rasool (SAW) ke ahkamat ke mutabiq zindagi guzarein; aur chauthi, phir hidayat par qaim rahein, yaani tauba aur imaan ke baad bhi seedhe raste par istiqamat dikhayen.

Yeh ayat Allah ki wasee rehmat aur uski maghfirat ki ummeed dilati hai. Yeh batati hai ke Allah Ta'ala apne bandon ko gunahon ke baad bhi tauba aur islah ka mauqa deta hai, bashartike woh sachche dil se ruju karein aur apni zindagi ko Allah ke ahkamat ke mutabiq dhal lein. Nabi Akram (SAW) ne farmaya: "Tauba karne wala gunahgar aisa hai jaise usne gunah kiya hi na ho." (Ibn Majah)

Moosa (AS) Ki Jald Bazi Ka Sawal

Yeh ayat us waqt ka zikr karti hai jab Allah Ta'ala ne Moosa (AS) se Toor par mulaqat ke liye bulaya. Moosa (AS) apni qaum ko chhod kar Allah se mulaqat ke shauq mein jaldi Toor ki taraf chal diye the. Allah Ta'ala ne unse sawal kiya, "Aye Moosa! Tumhe apni qaum se jaldi aane par kis cheez ne uksaya?"

Yeh sawal darasal Moosa (AS) ki Allah se mohabbat, unki bechaini aur raza-e-Ilahi hasil karne ki shiddat ko zahir karta hai. Allah Ta'ala unke is jazbe ko pasand farmate hain. Moosa (AS) ne apni qaum ko apne bhai Haroon (AS) ke supurd kiya tha aur khud Allah ke hukm ki takmeel mein jaldi ki, taake Allah ki khushnudi hasil kar sakein. Is mein Allah ki taraf ruju karne aur uske ahkamat ki takmeel mein furti dikhane ki targheeb hai.

Moosa (AS) Ka Jawab Aur Allah Ki Raza Ki Talab

Is ayat mein Moosa (AS) Allah Ta'ala ke sawal ka jawab de rahe hain. Unhone arz kiya ke "Meri qaum mere peechhe hi aa rahi hai", yaani woh zyada door nahi hain aur jald hi pahunch jayenge. Lekin unki apni jaldi aane ki wajah yeh thi ke "Main aapki taraf jaldi aaya hoon aye mere Rab, taake aap raazi ho jayen."

Yeh jawab Moosa (AS) ki Allah se gehri mohabbat, uski ibadat mein shauq aur uski raza-e-Ilahi hasil karne ki bechaini ko zahir karta hai. Unhone duniya ki har cheez par Allah ki raza ko tarjeeh di. Yeh hum sab ke liye ek misaal hai ke Allah ke ahkamat ki takmeel aur uski khushnudi hasil karne mein kabhi susti nahi karni chahiye, balki us mein furti aur jald bazi dikhani chahiye. Hazrat Umar (RA) se riwayat hai ke Nabi Akram (SAW) ne farmaya: "Amal ka daromadar niyaton par hai." (Bukhari) Moosa (AS) ki niyat sirf Allah ki raza thi.

Bani Israel Ki Aazmaish Aur Saamiri Ka Fitna

Moosa (AS) ke jawab ke baad, Allah Ta'ala ne unhe ek nihayat afsosnak khabar di. Allah ne farmaya ke "Humne tumhare baad tumhari qaum ko aazmaish mein daal diya hai." Yeh aazmaish Moosa (AS) ki gair maujoodgi mein unki qaum ke imaan aur sabr ka imtehan thi. Is aazmaish ka sabab Saamiri bana, jisne Bani Israel ko gumrah kar diya.

Saamiri ne unke zevarat ikhatte kar ke unse ek bachhde ka mujassama banaya, jis mein se ajeeb awaz nikalti thi, aur usne Bani Israel ko uski pooja karne par uksaya. Natijatan, Bani Israel ki aksariyat ne us bachhde ko apna mabood bana liya aur shirk mein mubtala ho gaye. Yeh khabar Moosa (AS) ke liye bahut takleef deh thi, kyunki unhone apni qaum ko itni mushkilon se nikal kar tauheed ki dawat di thi. Yeh waqia qaum ki kamzori aur fitnon ke waqt imaan par qaim rehne ki ahmiyat ko ujagar karta hai.

Moosa (AS) ka Ghusse mein Wapsi aur Qaum se Sawal

Moosa (AS) jab Allah Ta'ala se mulaqat ke liye Koh-e-Toor par gaye the, to unki ghair-maujoodgi mein Bani Israel ne Samiri ke behkawe mein aa kar bachhde ki parastish shuru kar di thi. Jab Moosa (AS) waapas laute aur apni qaum ko is shirk mein mubtala dekha, to woh nihayat gusse aur afsos mein the.

Unhone apni qaum se sakhti se sawal kiya ke kya unke Rab ne unse behtareen waade nahi kiye the, jismein unko Firaun se nijaat aur Jannat ka waada shamil tha. Unhone poochha ke kya unhein intezar karna mushkil ho gaya tha, ya woh khud hi Allah ke ghazab ko daawat dena chahte the, isliye unhone unke (Moosa ke) waade ko tod diya. Yeh ayat qaum ki nafarmani aur Moosa (AS) ki bechaini ko wazeh karti hai.

Bani Israel ka Uzr aur Samiri ka Fitna

Bani Israel ne Moosa (AS) ke sawal ke jawab mein apni be-gunahi ka izhaar kiya. Unhone kaha ke unhone jaan boojh kar waada nahi toda. Unka uzr yeh tha ke jab woh Misr se nikle the, to Firaun ki qaum ke zevarat unke paas the. Unhone un zevarat ko bojh samajh kar phenk diya.

Is mauqe par Samiri ne unhein behkaya. Samiri ne un zevarat ko jama kiya aur unhein pighla kar ek bachhde ki shakal di. Is ayat mein Bani Israel ne apni ghalti ka sara ilzam Samiri par daal diya, halaanke unki apni kamzori-e-imaan bhi is fitne ka sabab bani. Yeh waqia unki nafsiyati kamzori aur shirk ki taraf mailan ko zahir karta hai.

Samiri ka Bachhda aur Bani Israel ka Gumrahi

Samiri ne Bani Israel ke jama kiye hue zevarat se ek bachhde ka mujassama banaya. Allah Ta'ala ki qudrat se ya kisi hikmat se, us bachhde ke jism se bail ki si awaaz (khuwar) nikalti thi. Is karishme ko dekh kar Bani Israel behak gaye.

Samiri aur uske pairukaron ne kaha ke "Yeh tumhara Mabood hai aur Moosa ka bhi Mabood hai, magar Moosa (AS) bhool gaya hai." Yani woh kehna chahte the ke Moosa (AS) to Koh-e-Toor par Mabood ki talaash mein gaye hain, jabke unka Mabood to yahan maujood hai. Yeh khuli gumrahi aur shirk tha. Is waqiye se Bani Israel ki aqal ki kamzori aur jaldi behak jaane ki fitrat zahir hoti hai, jabke unhone abhi Firaun se nijaat paayi thi aur Allah ki nishaniyan dekhi thin.

Bachhde ki Haqeeqat aur But-Parasti ki Be-Haqeeqati

Is ayat mein Allah Ta'ala Bani Israel ki aqal par parda pad jaane par ta'ajjub ka izhaar kar rahe hain. Unhein is baat par ghaur karna chahiye tha ke jis bachhde ki woh parastish kar rahe hain, woh to ek be-jaan mujassama hai.

Woh na to unki kisi baat ka jawab de sakta hai, aur na hi unhein koi faida pahuncha sakta hai ya nuqsan se bacha sakta hai. Ek Mabood ki sifatein yeh hoti hain ke woh sunne wala, dekhne wala, aur har cheez par qudrat rakhne wala ho. Jabke yeh bachhda in mein se kisi bhi sifat ka hamil nahi tha. Is ayat mein shirk ki buniyadi kamzori ko wazeh kiya gaya hai ke ghair-Allah ko poojna sirf be-aqli hai, kyunke woh na to sun sakte hain, na bol sakte hain, aur na hi kisi ko kuch de sakte hain.

Haroon (AS) ki Nasihat aur Gumrahi se Rokne ki Koshish

Jab Bani Israel bachhde ki parastish mein mubtala hue, to Moosa (AS) ki ghair-maujoodgi mein unke bhai Haroon (AS) ne unhein rokne ki bharpoor koshish ki. Unhone apni qaum ko nasihat ki ke yeh bachhda sirf ek fitna aur aazmaish hai.

Unhone wazeh kiya ke unka haqeeqi Rab sirf Allah Ta'ala hai, jo Rahman hai, yani nihayat meherban hai. Haroon (AS) ne unhein apni pairwi karne aur unke hukm ki ita'at karne ka hukm diya, taake woh is gumrahi se bach saken. Is ayat se maloom hota hai ke Haroon (AS) ne apni zimmedari poori ki aur qaum ko shirk se bachane ki har mumkin koshish ki, lekin qaum ki zid aur behra-pan unhein gumrahi se na rok saka. Yeh waqia dawat-o-tableegh ki ahmiyat aur mushkilat ko bhi ujagar karta hai.

Bani Israel Ka Bachhde Ki Ibadat Par Israar

Jab Hazrat Haroon (Alaihis Salam) ne Bani Israel ko bachhde ki ibadat se roka aur Allah ki taraf ruju karne ki dawat di, to unhone sareeh inkar kar diya. Unka jawab tha ke woh is bachhde ki ibadat par qayam rahenge aur us se hatenge nahi, jab tak ke Hazrat Musa (Alaihis Salam) unke paas wapas na aa jayein. Yeh jawab unki gumrahi aur shirk par mustaqil rehne ki zid ko zahir karta hai. Is se unki Allah ke hukm ki khuli nafarmani aur deen se be-parwahi numaya hoti hai. Hazrat Haroon (Alaihis Salam) ki tamam koshishen aur nasihaten un par be-asar saabit hui, jo is baat ki daleel hai ke jab qaum gumrahi par utar aaye to usay hidayat dena kitna mushkil ho jata hai.

Musa (AS) Ka Haroon (AS) Se Sawal

Jab Hazrat Musa (Alaihis Salam) Koh-e-Toor se wapas aaye aur apni qaum ko bachhde ki ibadat karte dekha, to woh sakht gusse aur ranj mein mubtala hue. Unhone sabse pehle apne bhai Hazrat Haroon (Alaihis Salam) se mukhatib hokar sawal kiya. Is sawal ka maqsad yeh tha ke jab unhone apni qaum ko shirk aur gumrahi mein mubtala hote dekha, to unhone is fitne ko rokne ke liye kya ikdamat kiye aur kis cheez ne unhe is par qabu paane se roka. Yeh sawal Hazrat Musa (Alaihis Salam) ki deen ke mamle mein ghairat aur zimmedari ka ehsaas zahir karta hai. Woh apni qaum ki gumrahi par behad ghamgeen the aur iski wajah talash kar rahe the.

Musa (AS) Ki Haroon (AS) Par Narazgi Ki Wajah

Hazrat Musa (Alaihis Salam) ne apne sawal ko jari rakhte hue mazeed wazahat talab ki. Unhone Hazrat Haroon (Alaihis Salam) se poocha ke jab unhone qaum ko gumrah hote dekha, to unhone Musa (Alaihis Salam) ki hidayat aur taqeedat par amal kyun nahi kiya. Hazrat Musa (Alaihis Salam) ne Koh-e-Toor par jaane se pehle Hazrat Haroon (Alaihis Salam) ko apna khalifa banaya tha aur unhe qaum ki hifazat aur islah ka hukm diya tha. "Kya tumne mere hukm ki nafarmani ki?" yeh sawal Musa (Alaihis Salam) ki shiddat-e-ghussa aur is baat par gham ko zahir karta hai ke unki ghair maujoodgi mein unki qaum shirk mein mubtala ho gayi. Yeh ayat deeni mamlat mein susti aur ghaflat ki muzammat karti hai.

Haroon (AS) Ki Apni Position Ki Wazahat

Hazrat Haroon (Alaihis Salam) ne Hazrat Musa (Alaihis Salam) ke gusse ko dekhte hue, unhe nihayat narmi aur muhabbat se mukhatib kiya, "Aye meri maa ke bete!" Unhone Musa (Alaihis Salam) ko apni dadhi aur sar pakadne se roka, jo gusse ki shiddat ki alamat thi. Hazrat Haroon (Alaihis Salam) ne wazahat ki ke unhone sakhti isliye nahi ki kyunki woh is baat se darte the ke Musa (Alaihis Salam) unhe ilzam denge ke unhone Bani Israel mein phoot daal di aur unke is hukm ka khayal na rakha ke qaum mein ittefaq qaim rakha jaye. Unka maqsad qaum ko mazeed taqseem hone se bachana tha, kyunki woh jante the ke agar woh sakhti karte to qaum do hisson mein bat jati.

Musa (AS) Ka Samiri Se Sawal

Hazrat Haroon (Alaihis Salam) ki wazahat sunne ke baad, Hazrat Musa (Alaihis Salam) ne apna rukh us shakhs ki taraf kiya jo is fitne ka asal zimmedar tha, yani Samiri. Unhone us se seedha sawal kiya, "Fama khatbuka?" jis ka matlab hai "Tera kya mamla hai?" ya "Tune yeh kya kiya?" Is sawal ke zariye Musa (Alaihis Salam) ne tehqeeqat ka agla marhala shuru kiya. Samiri woh shakhs tha jisne Bani Israel ke zewrat se bachhde ka mujassama banaya aur use poojne ki dawat di. Musa (Alaihis Salam) ne is sawal ke zariye asal mujrim ko benaqab karna chaha aur us se uske is jurm ki wajah daryaft ki. Yeh is baat ki nishani hai ke Musa (Alaihis Salam) ne masle ki teh tak pahunchne aur fitne ke bais ko khatam karne ki koshish ki.

Samiri Ka Iqrar Aur Uska Fareb

Is ayat mein Samiri apne jurm ka iqrar karta hai aur batata hai ke usne kis tarah bani Israel ko gumrah kiya. Usne kaha ke usne woh cheez dekhi jo doosron ne nahi dekhi thi, ya'ni Hazrat Jibraeel (AS) ko ghode par sawar dekha tha jab woh Firaun se bach kar darya paar kar rahe the. Usne Jibraeel (AS) ke ghode ke naqsh-e-pa se ek mutthi mitti utha li. Is mitti mein Allah ke hukm se ek khaas asar tha. Phir usne woh mitti us bachhde ke mujassame mein daal di jo usne banaya tha, jiski wajah se woh bachhda awaz nikalne laga.

Samiri ne mazeed kaha ke "isi tarah mere nafs ne mujhe behkaya". Yeh is baat ki taraf ishara hai ke insaan ka apna nafs hi usko burai ki taraf raghib karta hai. Agarche usne Jibraeel (AS) ko dekha tha aur mitti uthai thi, lekin uske andar ki khwahish aur shaitani waswason ne usko is bade fitne ka sabab banaya. Is waqiye se yeh sabaq milta hai ke nafs ki pairwi aur shaitani waswason se bachna nihayat zaroori hai.

Samiri Ki Dunyawi Aur Ukhrawi Saza

Is ayat mein Allah Ta'ala ne Samiri ko uske gunah ki saza sunai. Sabse pehle usko dunya mein ek ajeeb saza di gayi ke woh hamesha kehta phirega "La Misas" (Mujhe na chhoona). Iska matlab hai ke usko aur uski nasal ko logon se alag thalag rehna hoga, koi unko chhoo nahi sakega aur na woh kisi ko chhoo sakenge, yeh ek qism ki samajik be-dakhi aur ostracism thi. Yeh uske liye dunya mein ek zillat-amez saza thi.

Doosri saza uske liye aakhirat ka waada hai, jo kabhi khilaf nahi hoga, ya'ni jahannum ka azab. Iske baad Allah Ta'ala ne Musa (AS) ko hukm diya ke woh us bachhde ke but ko dekhein jiski Samiri aur bani Israel parastish kar rahe the. Allah ne farmaya ke us but ko jala kar raakh kar diya jayega aur phir uski raakh ko darya mein baha diya jayega taake uska naam-o-nishan tak baqi na rahe. Yeh amal but-parasti ke khatme aur Tawheed ki baladasti ka elaan tha.

Allah Ki Wahdaniyat Aur Ilm-e-Kamil

Is ayat mein Allah Ta'ala ne Samiri ke fitne aur bachhde ki parastish ke baad Tawheed (Allah ki wahdaniyat) ka wazeh elaan farmaya. Allah ne irshad farmaya ke tumhara haqeeqi ma'bood sirf Allah hai, jiske siwa koi aur ibadat ke qabil nahi. Yeh is baat ki takeed hai ke ibadat sirf usi zaat ke liye hai jo har qism ke shirk se paak hai aur jo har cheez ka khaliq aur malik hai.

Mazeed farmaya ke "Uska ilm har cheez par haawi hai". Iska matlab hai ke Allah Ta'ala ka ilm itna wasee hai ke woh har choti se choti aur badi se badi cheez ko janta hai, jo kuch hua hai aur jo kuch hone wala hai, sab uske ilm mein hai. Uske ilm se koi cheez posheeda nahi. Yeh sifat Allah ki azmat aur qudrat ko zahir karti hai aur yeh bhi batati hai ke woh hi haqeeqi ma'bood hai jo har cheez ka ilm rakhta hai, jabke but aur jhoote ma'bood kisi cheez ka ilm nahi rakhte.

Guzishta Waqiyat Se Sabaq Aur Quran Ki Ahmiyat

Is ayat mein Allah Ta'ala Nabi Akram (SAW) ko mukhatib karte hue farmate hain ke isi tarah hum aapko guzri hui ummaton aur logon ke waqiyat sunate hain. In qisson ka maqsad sirf kahani sunana nahi, balki in mein gehre sabaq aur naseehatein posheeda hain. Yeh waqiyat pehli ummaton ke tajurbat, unki kamyabiyan aur nakamiyan, unke imtehanat aur unke anjaam ko bayan karte hain taake baad mein aane wale log unse sabaq hasil karein.

Mazeed farmaya ke "humne aapko apni taraf se ek zikr (Quran) ata kiya hai". Yahan 'zikr' se murad Quran-e-Kareem hai. Quran ek aisi kitab hai jo Allah ki taraf se nazil ki gayi hai aur yeh insaniyat ke liye mukammal hidayat, naseehat aur roshni ka sarchashma hai. Ismein guzri hui qoumon ke waqiyat ke alawa, aqaaid, ahkamat, akhlaq aur dunya-o-akhirat ki kamyabi ke usool bayan kiye gaye hain. Iski tilawat aur is par amal dono dunya aur akhirat mein kamyabi ki zamanat hain.

Quran Se Roogardani Ka Anjaam

Is ayat mein Allah Ta'ala un logon ko tanbeeh farma rahe hain jo Allah ki taraf se nazil ki gayi hidayat, ya'ni Quran-e-Kareem se munh modte hain aur us par amal nahi karte. Farmaya gaya ke "jo is (Quran) se munh morega, to beshak woh Qayamat ke din ek bojh uthayega". Yahan 'bojh' se murad gunahon ka bojh hai, woh tamam gunah jo usne Quran ki hidayat ko nazar-andaaz karke kiye, aur woh zimmedari jo usne Quran par amal na karke poori nahi ki.

Qayamat ke din har shakhs ko apne aamaal ka hisab dena hoga. Jo log Quran se roogardani karenge, un par azab ka bojh hoga. Yeh bojh itna bhari hoga ke woh usko utha nahi sakenge aur uski wajah se shadeed takleef mein honge. Is ayat mein Quran ki ahmiyat aur us par amal karne ki takeed hai, aur uski mukhalifat ke sakht anjaam se daraya gaya hai. Quran Allah ki rassi hai, jo ise mazbooti se pakad lega woh kamyab hoga.

Qayamat Ka Bojh Aur Abadi Azaab

Is ayat mein Allah Ta'ala un logon ke anjaam ka zikr farma rahe hain jo dunya mein Allah ki nishaniyon se ghaflat baratte hain aur qayamat ke din unke liye kya intihai bura bojh hoga. Yeh bojh unke gunahon, kufr aur shirk ka hoga jise woh apni peeth par utha kar Allah ke huzoor pesh honge. Yeh bojh itna bhari hoga ke uski shiddat se woh kabhi nijaat nahi pa sakenge.

Is bojh ke saath woh log jahannam mein hamesha rahenge. Unke liye wahan se nikalne ka koi rasta nahi hoga. Yeh ayat dunya ki zindagi mein kiye gaye aamaal ki ahmiyat ko wazeh karti hai, ke har amal ka badla qayamat ke din milna hai. Jo log Allah ke ehkamaat ki nafarmani karte hain, unka anjaam nihayat dardnaak aur abadi azaab ki soorat mein hoga.

Soor Ka Phoonka Jana Aur Mujrimon Ka Hashr

Yeh ayat qayamat ke manzar ko bayan karti hai jab Soor (trumpet) phoonka jayega. Yeh woh din hoga jab tamam murde zinda kiye jayenge aur Allah ke huzoor jama kiye jayenge. Mujrimon ko us din neeli aankhon ke saath uthaya jayega. 'Zurqan' (neeli aankhein) se murad ya to shiddat-e-khauf aur dehshat se unki aankhon ka rang badal jana hai, ya pyaas ki shiddat se unki aankhon ka neela pad jana, ya phir unke chehron par mayusi aur gham ki wajah se neelapan chha jana hai.

Is haalat mein woh Allah ke saamne pesh honge, unke chehron par zillat aur ruswai ke asaar numaya honge. Yeh manzar unke liye intihai khaufnak hoga jinhon ne dunya mein Allah ki nafarmani ki aur uske ehkamaat se ro gardani ki. Is se qayamat ki haibat aur Allah ke azab ki shiddat ka andaza hota hai.

Dunya Ki Zindagi Ki Mukhtasar Muddat Ka Ehsaas

Qayamat ke din ki dehshat aur uski shiddat itni zyada hogi ke mujrim log aapas mein dheemi awaaz mein sargoshiyan karenge. Woh dunya ki zindagi ko itna mukhtasar samjhenge ke goya woh sirf das din hi thehre honge. Yeh unki ghaflat aur dunya ki faniyat par ghaur na karne ka nateeja hoga.

Dunya ki zindagi, jo unhon ne lahw-o-la'ab mein guzaari thi, us din unhein nihayat be-haqeeqat aur chand lamhon par mushtamil mehsoos hogi. Is ayat se yeh sabaq milta hai ke dunya ki zindagi ki haqeeqat qayamat ke din wazeh ho jayegi, aur uski mukhtasar muddat ka ehsaas har shakhs ko hoga, khususan un logon ko jinhon ne usay ghaflat mein guzaara.

Allah Ka Ilm Aur Dunya Ki Zindagi Ki Haqeeqat

Allah Ta'ala farmate hain ke woh khoob jaante hain jo yeh mujrim aapas mein sargoshiyan karte hain. Unki har baat, har khayal Allah ke ilm mein hai. Jab woh aapas mein dunya ki zindagi ki muddat ke bare mein behas kar rahe honge, to un mein se jo shakhs aqalmand aur behtar tareeqe wala hoga, woh kahega ke tum sirf ek din thehre ho. Yeh is baat ki nishani hai ke qayamat ki shiddat aur dunya ki be-haqeeqati ka ehsaas itna gehra hoga ke das din bhi zyada lagenge, aur woh use sirf ek din samjhenge.

Is se maloom hota hai ke dunya ki zindagi ki haqeeqat qayamat ke din bilkul wazeh ho jayegi. Jo log dunya mein lambi umar ki khwahish karte hain aur usay apni asal manzil samajhte hain, unhein us din ehsaas hoga ke yeh zindagi kitni mukhtasar aur fani thi. Allah Ta'ala har baat se ba-khabar hain.

Qayamat Ke Din Paharon Ki Tabahi

Log Nabi Akram (SAW) se paharon ke bare mein sawal karte the ke qayamat ke din unka kya hoga. Allah Ta'ala ne is ayat mein unke jawab mein farmaya ke mera Rabb unhein reza reza karke uda dega. Pahar jo dunya mein mazboot aur mustahkam nazar aate hain, qayamat ke din unki koi haqeeqat nahi rahegi.

Quran-e-Kareem ki deegar ayaton mein bhi iski wazahat ki gayi hai ke pahar rooi ke ghalon ki tarah udte phirenge, ya ret ke teelon ki tarah ho jayenge. Yeh Allah Ta'ala ki qudrat-e-kamilah ka izhar hai ke woh itni azeem aur mazboot makhlooq ko bhi pal bhar mein tabah kar denge. Is se qayamat ki haibat aur Allah ki qudrat ka andaza hota hai, ke us din zameen aur aasman ki har cheez Allah ke hukum se tabah ho jayegi.

Zameen ka Hamwar Kar Dena

Qayamat ke din paharon ko ukhad phenkne ke baad, Allah Ta'ala zameen ko bilkul hamwar aur saaf maidan bana dega. Is mein koi oonch neech, koi mod ya kham nahi hoga. Yeh manzar Allah ki qudrat aur us din ki haibat ko bayan karta hai jab har cheez apni asal shakal kho degi aur sirf Allah ki marzi chalegi. Is din zameen par koi imarat, koi nishan baqi nahi rahega. Har cheez ko mita kar ek naya silsila shuru kiya jayega taake hisab-o-kitab ke liye ek nayi ibtida ho. Yeh Allah ki azmat aur us ki be-misaal qudrat ka izhar hoga.

Zameen ki Hamwari aur Be-Aibiyat

Pichli ayat ki mazeed wazahat karte hue, yeh ayat batati hai ke Qayamat ke din zameen aisi hamwar kar di jayegi ke us mein zara bhi tedhapan ya oonch neech nahi hogi. Na koi pahadi hogi, na koi ghati, na koi darya, na koi samandar. Har cheez ko yaksaa kar diya jayega. Yeh Allah Ta'ala ki qudrat ka ek azeem nishan hoga ke woh puri zameen ko ek jaisa maidan bana dega jahan insaan aur jinnat hisab ke liye jama honge. Is se zahir hota hai ke us din har cheez Allah ke hukm ke tabe hogi aur koi bhi cheez us ki qudrat se bahar nahi.

Qayamat ke Din ki Khamoshi aur Itaat

Qayamat ke din jab Allah Ta'ala ki taraf se pukarane wala pukarega, toh sab log us ki itaat karte hue us ke peeche chalenge. Us pukar mein koi tedhapan ya inhiraf nahi hoga, aur na hi koi us se inkar kar sakega. Har taraf khamoshi chha jayegi, aur Rahman (Allah) ke saamne sab awazen dab jayengi. Itni khamoshi hogi ke sirf siskion aur sargoshiyon ki awaz sunai degi. Yeh manzar us din ki haibat aur Allah ki azmat ko wazeh karta hai, jab har rooh Allah ke saamne aajizi aur khamoshi ke saath khadi hogi, aur kisi ko bolne ki jurrat nahi hogi siwaye us ke jis ko Allah ijazat de.

Shafa'at ki Haqeeqat Qayamat ke Din

Qayamat ke din shafa'at (sifarish) sirf un logon ke liye faida mand hogi jin ke liye Allah Ta'ala ijazat dega aur jis ki baat ko woh pasand karega. Is se wazeh hota hai ke shafa'at ka ikhtiyar sirf Allah ke paas hai. Koi bhi shafa'at karne wala apni marzi se kisi ki sifarish nahi kar sakega jab tak Allah ki ijazat na ho. Hadees mein aata hai ke Nabi Kareem (SAW) ne farmaya: "Meri shafa'at meri ummat ke un gunahgaron ke liye hogi jinhone Allah ke saath kisi ko shareek nahi kiya." (Sahih Bukhari, Kitab-ut-Tawheed, Hadees: 7506). Yeh is baat ki daleel hai ke shafa'at sirf Allah ki marzi se hogi aur sirf Tawheed par qaim rehne walon ke liye.

Allah ka Kamil Ilm

Yeh ayat Allah Ta'ala ke kamil aur wasee ilm ko bayan karti hai. Allah har cheez ko jaanta hai, jo logon ke saamne hai (yani jo kuch unhone kiya hai ya jo un ke mustaqbil mein hone wala hai) aur jo kuch un ke peeche hai (yani jo guzra hua hai ya jo un se chupa hua hai). Insaan ka ilm bahut mehdood hai, jabke Allah ka ilm har cheez ko ghere hue hai. Koi bhi makhlooq Allah ke ilm ka ihata nahi kar sakti. Yeh is baat ki daleel hai ke Allah hi har cheez ka khaliq aur malik hai, aur us ke ilm se koi cheez posheeda nahi. Is liye, har mamle mein usi par bharosa karna chahiye aur us ki azmat ka iqrar karna chahiye.

Allah ki Azmat aur Zalimon ka Anjaam

Yeh ayat Qayamat ke din ki ek haibatnaak tasveer pesh karti hai, jab tamam makhlooq Allah Ta'ala ke saamne sar jhuka degi. Us din har chehra us Hamesha Zinda, Qayyam (jo sab ko qayam rakhne wala hai) ke saamne aajizi aur farmanbardari se jhuk jayega. Koi bhi uski qudrat aur badshahat se inkar nahi kar sakega. Iske baad ayat mein zalimon ke anjaam ka zikr hai. "Aur yaqeenan wo nakaam hua jisne zulm ka bojh uthaya." Yahan zulm se murad har qism ka zulm hai, chahe wo Allah ke huqooq mein ho jaise shirk, ya bandon ke huqooq mein ho. Shirk sabse bada zulm hai, jaisa ke Surah Luqman mein farmaya gaya hai. Qayamat ke din zalim log sakht nuqsan uthayenge aur unka koi madadgar na hoga.

Nek Amal aur Imaan ka Sila

Is ayat mein un logon ka zikr hai jo Qayamat ke din har qism ke khauf aur nuqsan se mehfooz rahenge. Allah Ta'ala farmate hain ke jo shakhs imaan ke saath nek amal karega, use na kisi zulm ka khauf hoga aur na hi uske ajar mein kisi qism ki kami ki jayegi. "Zulm" se murad yeh hai ke us par koi ziyadti nahi hogi, aur "hadhm" se murad yeh hai ke uske sawab mein koi kami nahi ki jayegi, ya uske huqooq talf nahi kiye jayenge. Allah Ta'ala apne bandon ke aamal ka poora poora badla denge aur un par zarra barabar bhi zulm nahi karenge. Yeh ayat momineen ke liye tasalli aur nek aamal ki targheeb hai ke unki mehnat zaaya nahi jayegi.

Quran ki Arabi Zaban aur Uska Maqsad

Allah Ta'ala ne is Quran ko Arabi zaban mein nazil kiya hai taake log iski ayat ko aasani se samajh sakein aur iski hidayat se faida utha sakein. Arabi zaban mein nazil karne ka maqsad yeh tha ke pehle mukhatib log (Arabi) isko behtar tareeqe se samjhein. Is mein mukhtalif tareeqon se dhamkiyan aur wa'eed (azab ki khabrein) bayan ki gayi hain. Iska maqsad yeh hai ke log Allah ke azab se darr kar parhezgari ikhtiyar karein aur gunahon se bachein. Ya phir yeh Quran unke liye ek naseehat aur yaad dahani ban jaye, jo unke dilon mein Allah ki azmat aur uske ahkamat ki ahmiyat ko taza kare. Quran ka har hukm aur har wa'eed insaniyat ki behtari aur hidayat ke liye hai.

Allah ki Azmat aur Talab-e-Ilm

Is ayat ka aghaz Allah Ta'ala ki azmat aur uski haqiqi badshahat ke bayan se hota hai. Wohi Haqiqi Badshah hai, har cheez ka malik aur har hukm ka mukhtar. Iske baad Nabi Akram ﷺ ko hidayat di gayi hai ke woh Quran ki tilawat mein jaldi na karein jab tak wahi mukammal na ho jaye. Iska maqsad yeh tha ke aap ﷺ wahi ko poori tawajjuh aur itminan se sunein taake koi lafz ya ma'ani reh na jaye. Aur phir Allah Ta'ala ne Nabi ﷺ ko yeh dua sikhayi: "Aye mere Rab! Mujhe ilm mein aur izafa de." Yeh dua ilm ki fazilat aur uski musalsal talab ki ahmiyat ko ujagar karti hai. Har musalman ko chahiye ke woh hamesha ilm-e-deen mein izafe ki dua karta rahe, kyunki ilm hi hidayat ka zariya hai.

Adam (AS) ki Faramoshi aur Azm ki Ahmiyat

Is ayat mein Hazrat Adam (علیہ السلام) ka qissa bayan kiya gaya hai, jab Allah Ta'ala ne unhein jannat mein ek khaas darakht ke qareeb jaane se mana farmaya tha. Allah ne unse yeh ahad liya tha, magar woh bhool gaye ya unka irada (azm) us waqt pukhta na raha aur woh shaitan ke behkawe mein aa gaye. Is waqiye se yeh sabaq milta hai ke insaan fitratan kamzor hai aur usse ghalti ho sakti hai. Lekin ismein yeh bhi ishara hai ke Allah Ta'ala ne Adam (علیہ السلام) ko maaf kar diya, jab unhone tauba ki. Yeh ayat hamein yaad dilati hai ke ahad ko yaad rakhna aur us par qayam rehna kitna zaroori hai. Azm aur istiqamat insani kirdar ke ahem juz hain, jinse insaan mushkilat ka saamna kar sakta hai aur Allah ke ahkamat par qayam reh sakta hai.

Iblees Ka Inkar-e-Sajda

Yeh ayat Allah Ta'ala ke us hukm ka zikr karti hai jab usne tamam farishton ko Adam (علیہ السلام) ko sajda karne ka hukm diya. Yeh sajda ta'zeemi tha, ibadati nahi, kyunki ibadat sirf Allah ke liye hai. Tamam farishton ne Allah ke hukm ki farmabardari ki aur sajda kiya, siwaaye Iblees ke. Iblees ne takabbur aur hasad ki wajah se sajda karne se inkar kar diya. Uska yeh inkar uski baghawat aur Allah ke hukm ki khilafwarzi thi. Quran mein kai maqamat par is waqiye ka zikr hai, jahan Iblees ne apne aap ko Adam (علیہ السلام) se behtar samjha, kyunki woh aag se bana tha aur Adam mitti se. Is inkar ki wajah se Iblees ko Allah ki rehmat se door kar diya gaya aur woh shaitan ban gaya, insaniyat ka azali dushman.

Adam Ko Shaitan Se Khabardar Karna

Iblees ke inkar aur uski baghawat ke baad, Allah Ta'ala ne Adam (علیہ السلام) aur Hawa (علیہا السلام) ko jannat mein rehne ki ijazat di, lekin unhein Iblees se khabardar kiya. Allah ne wazeh taur par farmaya ke Iblees tumhara aur tumhari biwi ka khula dushman hai. Is ayat mein Allah ne Adam (علیہ السلام) ko is dushman ki fitrat se aagah kiya aur uske dhoke se bachne ki talqeen ki. Allah ne unhein tanbeeh ki ke Iblees ki wajah se jannat se nikalne ka anjaam dunya ki mushaqqat aur takleef hogi. Yeh Allah ki taraf se ek ahem warning thi taake Adam (علیہ السلام) aur Hawa (علیہا السلام) shaitan ke fareb se mehfooz rahain. Is se yeh bhi maloom hota hai ke Allah apne bandon ko dushmanon ke shar se aagah karta hai.

Jannat Ki Nematain: Bhook Aur Nangepan Se Azadi

Is ayat mein Allah Ta'ala Adam (علیہ السلام) ko jannat ki kuch ahem nematon aur sahuliyat ka zikr kar rahe hain. Allah ne farmaya ke jannat mein Adam (علیہ السلام) ko kabhi bhook nahi lagegi aur na hi woh nange honge. Yeh is baat ki taraf ishara hai ke jannat mein insaan ko dunya ki bunyadi zaruriyat, jaise ghiza aur libas, ki fikr nahi karni padegi. Wahan har cheez behtareen andaz mein muyassar hogi aur kisi qism ki kami ya takleef nahi hogi. Yeh jannat ke aaram aur sukoon ki tasveer pesh karti hai, jahan insaan har qism ki pareshani aur mushaqqat se azad hoga. Yeh Allah ki rehmat aur karam ka izhar hai jo usne apne bandon ke liye tayyar kar rakha hai.

Jannat Ki Nematain: Pyaas Aur Dhoop Se Azadi

Yeh ayat pichli ayat ki takmeel hai aur jannat ki mazeed nematon ka zikr karti hai. Allah Ta'ala ne Adam (علیہ السلام) ko bataya ke jannat mein unhein na kabhi pyaas lagegi aur na hi woh dhoop ki shiddat mehsoos karenge. Iska matlab hai ke jannat mein har qism ki takleef aur bechaini se azadi hogi. Dhoop ki garmi aur pyaas ki shiddat dunya mein insaan ke liye badi mushaqqat ka sabab banti hai, lekin jannat mein in sab se chutkara hoga. Wahan ka mahol hamesha pur-sukoon aur khushgawar hoga, jahan har tarah ki rahat aur aaram muyassar hoga. Yeh Allah ki taraf se Adam (علیہ السلام) ko jannat mein milne wali mukammal asayishat ki tasveer hai.

Shaitan Ka Waswasa Aur Dhoka

Allah Ta'ala ki taraf se warning milne ke bawajood, Iblees ne apni dushmani jari rakhi aur Adam (علیہ السلام) ko dhoka dene ki koshish ki. Is ayat mein zikr hai ke shaitan ne Adam (علیہ السلام) ko waswasa dala. Usne unhein ek aisi cheez ki taraf raghib kiya jo Allah ne mana ki thi. Shaitan ne Adam (علیہ السلام) se kaha: "Kya main tumhe hamesha rehne wale darakht aur aisi badshahat ka pata doon jo kabhi khatam na ho?" Yeh shaitan ka fareb tha, jisme usne Adam (علیہ السلام) ko laalach diya ke agar woh us darakht ka phal kha lenge to woh hamesha jannat mein rahenge aur unki badshahat kabhi khatam nahi hogi. Iblees ne unhein aisi cheez ka wada kiya jo sirf Allah ke ikhtiyar mein hai, aur is tarah unhein Allah ke hukm ki nafarmani par uksaya.

Adam (AS) aur Hawa (AS) ki Khata aur Uska Natija

Is ayat mein Allah Ta'ala Adam (AS) aur Hawa (AS) ke us waqiye ka zikr farma rahe hain jab unhone shaitan ke behkawe mein aakar mamnu'a darakht ka phal kha liya. Jaise hi unhone phal khaya, unke jism se jannati libas utar gaya aur unki sharmgahen zahir ho gayeen. Yeh unki khata ka pehla zahiri natija tha. Is haalat mein woh foran jannat ke patton se apne aap ko dhakne lage, jo unki fitri haya aur sharm ka izhar tha. Quran ne is waqiye ko Adam (AS) ki taraf mansoob karte hue farmaya ke unhone apne Rab ki nafarmani ki aur behak gaye. Isse maloom hota hai ke Allah ke hukum ki mukhalifat ka anjaam duniya mein bhi zahir hota hai, aur insaan ko apni ghalti ka ehsaas hota hai.

Allah ki Rehmat aur Adam (AS) ki Tauba ki Qubooliyat

Pichli ayat mein Adam (AS) ki khata ka zikr tha, aur is ayat mein Allah Ta'ala ki be-inteha rehmat aur maghfirat ka bayan hai. Allah ne Adam (AS) ko apni rehmat ke liye chun liya (ijtaba) aur unki tauba qubool farmai. Jab Adam (AS) aur Hawa (AS) ne apni ghalti ka ehsaas karte hue Allah se maafi mangi, jaisa ke Surah Al-A'raf (7:23) mein zikr hai, to Allah ne unki tauba qubool kar li. Iske baad Allah ne unhe sahi raah ki hidayat di. Yeh ayat is baat ki daleel hai ke insaan se ghalti ho sakti hai, lekin agar woh sachche dil se tauba kare to Allah Ta'ala uski tauba qubool farmata hai aur use seedhi raah dikhata hai. Tauba Allah ki rehmat ka darwaza hai.

Zameen Par Utarna aur Hidayat ki Ahmiyat

Is ayat mein Allah Ta'ala ne Adam (AS), Hawa (AS) aur Iblees ko jannat se zameen par utarne ka hukum diya. Allah ne wazeh farmaya ke zameen par tum mein se baaz baaz ke dushman honge. Isse murad insaan aur shaitan ki dushmani hai, aur baaz tafaseer mein insaanon ke aapas ke ikhtilafat aur dushmani bhi shamil hai. Lekin iske sath hi Allah ne rehmat ka darwaza khula rakha aur farmaya ke jab tumhare paas meri taraf se hidayat aaye (yani Quran aur Rasoolon ke zariye), to jo uski pairwi karega, woh na gumrah hoga aur na badbakht hoga. Yeh Allah ka wada hai ke jo uski hidayat par chalega, use duniya mein bhi sukoon milega aur akhirat mein bhi kamyabi. Hidayat ki pairwi hi asal kamyabi hai.

Allah ki Yaad se Ghaflat aur Uska Anjaam

Pichli ayat mein hidayat ki pairwi karne walon ka zikr tha, aur is ayat mein un logon ka anjaam bayan kiya gaya hai jo Allah ki yaad (zikr) se munh modte hain. Zikr se murad Allah ki kitab (Quran), uske ahkamat, aur uske Rasool ki sunnat hai. Jo shakhs in sab se ghaflat barat'ta hai, uske liye Allah ne 'ma'eeshatan dhanka' (tang zindagi) muqarrar ki hai. Yeh tangi sirf maali nahi, balkay roohani aur zehni bhi ho sakti hai, jismein insaan ko kabhi sukoon nahi milta. Mazeed, Allah farmata hai ke hum aise shakhs ko Qayamat ke din andha uthayenge. Yeh andhapan uski duniya ki roohani andhapan ki saza hoga, jahan usne haqiqat ko dekhne se inkar kiya tha. Allah ki yaad se ghaflat duniya aur akhirat dono mein nuqsan deh hai.

Qayamat ke Din Andhe Uthaye Jane ki Wajah

Yeh ayat pichli ayat (124) ka tasalsul hai, jismein Allah ki yaad se ghaflat barakne walon ko Qayamat ke din andha uthane ka zikr tha. Is ayat mein wohi shakhs Allah Ta'ala se sawal karega, 'Aye mere Rab! Tune mujhe andha kyun uthaya, jabke main to duniya mein dekhne wala tha?' Uska yeh sawal uski hairani aur afsos ka izhar hoga. Allah Ta'ala iske jawab mein uski duniya ki ghaflat ko wazeh karega. Is sawal se yeh bhi zahir hota hai ke Qayamat ke din insaan ko apni ghaltiyon ka ehsaas hoga, lekin us waqt tauba ka darwaza band ho chuka hoga. Duniya mein Allah ki hidayat se aankhen band karna, akhirat mein haqiqi andhepan ka sabab banega.

Allah ka jawab aur badla

Is ayat mein Allah Ta'ala us shakhs ko jawab de rahe hain jo Qayamat ke din andha uthaya jayega, jaisa ke pichli ayat mein zikr hua tha. Allah farmayenge ke duniya mein hamari nishaniyan tumhare paas aayi theen, lekin tumne unhein nazar andaz kar diya aur bhula diya. Tumne un par ghaur nahi kiya aur unke taqazon ko pura nahi kiya. Isi wajah se, aaj Qayamat ke din tumhein bhi bhula diya jayega, yaani tum par koi tawajjuh nahi di jayegi aur tumhein azab mein chhod diya jayega. Yeh darasal amal ke mutabiq jaza hai. Jisne Allah ki ayaton ko bhulaya, use bhi bhula diya jayega. Ismein Allah ki adalat aur insaf ki jhalak milti hai.

Hadd se tajawuz karne walon ka anjaam

Yeh ayat pichli ayat mein bayan kiye gaye anjaam ko aam karti hai. Allah Ta'ala farmate hain ke isi tarah hum har us shakhs ko badla dete hain jisne duniya mein hadd se tajawuz kiya (israf kiya), yaani gunahon mein mubtala raha, aur apne Rab ki ayaton par iman nahi laya. Israf ka matlab sirf fuzool kharchi nahi, balkay har qism ki hadd se tajawuz karna hai, chahe woh aqeede mein ho ya amal mein. Jo log Allah ki nishaniyon ko jhutlate hain aur apni nafsani khwahishat ki pairwi karte hain, unka anjaam bhi wahi hoga jo pichli ayat mein bayan hua. Mazeed farmaya gaya hai ke aakhirat ka azab duniya ke har azab se zyada sakht aur hamesha rehne wala hai. Duniya ka azab faani hai, jabke aakhirat ka azab la-zawal aur shadeed hoga.

Guzishta qaumon ki tabahi se ibrat

Is ayat mein Allah Ta'ala un logon ko tanbeeh kar rahe hain jo pichli qaumon ke anjaam se ibrat nahi pakadte. Sawal kiya ja raha hai ke kya unhein is baat ne hidayat nahi di ke unse pehle kitni qaumon ko Allah ne halaak kar diya? Yeh woh qaumein theen jinke gharon aur bastiyon mein aaj ke log chalte phirte hain, unke khandarat dekhte hain. Maslan, Qaum-e-Aad, Samood, Firaun aur Qaum-e-Loot ke baqiyat. In tabah shuda bastiyon se guzar kar bhi log Allah ki qudrat aur uske azab se ghafil rehte hain. Allah Ta'ala farmate hain ke beshak ismein aqal walon ke liye badi nishaniyan hain. Jo log ghaur-o-fikr karte hain, woh in waqiyat se sabaq haasil karte hain aur Allah ki taraf rujoo karte hain. Magar jo aqal se kaam nahi lete, woh in nishaniyon ko dekh kar bhi andhe bane rehte hain.

Azab mein takheer ki hikmat

Is ayat mein Allah Ta'ala un logon ke azab mein takheer ki wajah bayan kar rahe hain jo kufr aur shirk mein mubtala hain. Farmaya gaya hai ke agar aapke Rab ki taraf se ek baat pehle se muqarrar na ho chuki hoti (Kalimah Sabqat), yaani Allah ka yeh faisla ke azab ek muqarrar waqt par hi aayega, aur ek muqarrar muddat (Ajal-e-Musamma) tay na hoti, to in kafiron par azab fauran lazim ho jata. Allah Ta'ala ne har cheez ke liye ek waqt muqarrar kar rakha hai, aur uski hikmat ka taqaza hai ke woh apne bandon ko tauba aur islah ka mauqa de. Isi liye, Allah ki taraf se azab mein takheer uski rehmat aur hikmat ka hissa hai, taake log hidayat pa saken. Warna, agar har gunah par fauri azab aata, to zameen par koi bashar baqi na rehta.

Paighambar (SAW) ko sabr aur tasbeeh ki talqeen

Is ayat mein Allah Ta'ala apne Nabi Muhammad (SAW) ko mukhatib kar rahe hain aur unhein sabr ki talqeen farma rahe hain un baton par jo mushrikeen aur kafireen kehte hain. Unki mukhalifat aur takzeeb par sabr karna chahiye. Iske saath hi, Allah ne Nabi (SAW) ko tasbeeh aur hamd ki hidayat di hai, jo sabr aur istiqamat ka zariya hai. Tasbeeh ke auqat bhi bayan kiye gaye hain: suraj nikalne se pehle (Fajr ki namaz), suraj doobne se pehle (Asr ki namaz), raat ki ghariyon mein (Isha aur Tahajjud), aur din ke kinaron par (Dhuhr aur Maghrib). In auqat mein Allah ki tasbeeh aur hamd karne se insaan ko roohani sukoon aur dil ka itminan hasil hota hai, aur woh Allah ki raza hasil kar leta hai. Yeh namazein aur azkar mushkilat mein himmat aur taqat ka ba'is bante hain.

Duniya ki ronaq se beparwahi aur akhirat ki tarjeeh

Is ayat mein Allah Ta'ala Nabi Akram (SAW) ko aur un ke zariye poori ummat ko hidayat de rahe hain ke duniya ki aarzi zeenat aur us ke faidon ki taraf lalchai nazron se na dekhein. Yeh woh cheezein hain jin se Allah ne mukhtalif logon ko aazmaish ke liye nawaza hai. Duniya ki yeh ronaq sirf chand roz ki hai aur us ka anjaam fana hai.

Allah Ta'ala ne farmaya ke yeh sab kuch unhein is liye diya gaya hai taake unhein us mein aazmaya ja sake. Jo log in cheezon mein kho jaate hain, woh akhirat se ghafil ho jaate hain. Is ke bar-aks, Allah ka diya hua rizq, jo ke halaal aur tayyab ho, woh behtar aur hamesha baqi rehne wala hai. Is mein qana'at aur akhirat ki fikar shamil hai. Haqeeqi kamyabi aur daimi rahat akhirat mein hai, na ke duniya ki fani cheezon mein.

Namaz ki pabandi aur rizq ka Allah par bharosa

Is ayat mein Allah Ta'ala ne Rasoolullah (SAW) ko aur un ke zariye har musalman ko hukm diya hai ke apne ghar walon ko namaz ka hukm dein aur khud bhi us par sabr ke saath qayam rahein. Namaz deen ka sutoon hai aur us ki pabandi har musalman par farz hai. Ghar walon ko namaz ki talqeen karna sarparast ki zimmedari hai.

Allah Ta'ala ne farmaya ke hum tum se rizq nahi maangte, balki hum hi tumhe rizq dete hain. Is se yeh wazeh hota hai ke namaz aur deeni faraiz ki adaigi rizq mein kami ka sabab nahi banti, balki Allah Ta'ala rizq ke darwaze khol deta hai. Rizq ka mamla Allah ke haath mein hai, aur woh apne bandon ko behtareen tareeqe se rizq deta hai. Akhir mein farmaya gaya ke behtareen anjaam taqwa walon ke liye hai, ya'ni jo log Allah se darte hain aur us ke ahkamat ki pairwi karte hain, unhein duniya aur akhirat mein kamyabi milegi.

Kuffar ka mojizon ka mutalaba aur Quran ki daleel

Yeh ayat un mushrikeen aur kuffar ke mutalabe ka zikr karti hai jo Rasoolullah (SAW) se kisi khaas mojize ya nishani ka mutalaba karte the, jaise ke pehle ambiya ko diye gaye the. Woh kehte the ke agar aap Allah ke Rasool hain to koi aisi nishani laayein jo aap ki risalat ki daleel ho.

Allah Ta'ala un ke is mutalabe ka jawab dete hue farmate hain ke kya un ke paas pehle ki kitabon (Taurat aur Injeel) mein jo kuch hai us ki wazeh daleel nahi aa chuki? Is se murad yeh hai ke Quran khud ek azim mojiza hai aur us mein woh tamam sachaiyan aur ahkamat maujood hain jo pehle ki ilhami kitabon mein the. Quran ka nazool aur us ki taleemat hi sab se badi nishani hain. Is ke alawa, pehle ki kitabon mein Nabi Akram (SAW) ki aamad ki basharatein bhi maujood theen, jo un ke liye ek wazeh daleel theen agar woh ghaur karte.

Azaab se pehle Rasool ki zaroorat aur hujjat ka qayam

Is ayat mein Allah Ta'ala ne apni adl aur hikmat ka zikr kiya hai. Allah farmate hain ke agar hum in logon ko Rasool bhejney se pehle hi azaab de kar halaak kar dete, to woh qayamat ke din yeh uzr pesh karte ke Aye hamare Rabb! Tune hamare paas koi Rasool kyun na bheja? Agar Rasool aata to hum teri ayaton ki pairwi karte aur zillat o ruswai se bach jaate.

Is se wazeh hota hai ke Allah Ta'ala kisi qaum ko us waqt tak azaab nahi dete jab tak un par hujjat qaim na ho jaye aur un ke paas Rasool na bhej diya jaye. Rasool ka bhejna aur kitabon ka nazool is baat ko yaqeeni banata hai ke logon ke paas hidayat ka rasta wazeh ho chuka hai. Is tarah, qayamat ke din kisi ke paas koi uzr baqi nahi rahega. Yeh Allah ki rehmat aur insaf ka taqaza hai ke woh logon ko mauqa dete hain taake woh hidayat qubool kar sakein.

Haq aur batil ka anjaam aur intezar

Is ayat mein Allah Ta'ala Rasoolullah (SAW) ko hukm dete hain ke mushrikeen aur kuffar se keh dein ke har koi apne anjaam ka muntazir hai. Tum bhi intezar karo, aur hum bhi intezar karte hain. Is ka matlab yeh hai ke haq aur batil ke darmiyan faisla zaroor hoga aur us ka waqt muqarrar hai.

Aakhir mein farmaya gaya ke anqareeb tum jaan loge ke seedhi raah (Sirat-e-Mustaqeem) wale kaun hain aur kaun hidayat pa chuka hai. Yeh ek dhamki bhi hai aur ek khushkhabri bhi. Dhamki un logon ke liye jo batil par qayam hain, ke unhein un ke bure anjaam ka pata chal jayega. Aur khushkhabri un logon ke liye jo haq par hain, ke unhein un ki kamyabi aur hidayat ka yaqeen ho jayega. Yeh faisla duniya mein bhi ho sakta hai aur akhirat mein bhi, jab Allah Ta'ala sab ke darmiyan adl ke saath faisla karega. Is ayat mein sabr aur yaqeen ki talqeen ki gayi hai ke haq zaroor ghalib hoga.