Surah Al-Anbiya (Ambiya/Paighambar) ek Makki Surah hai, aur iska nuzool Makkah ke aakhri daur mein hua tha. Haalat-o-Waqiyat yeh the ke log Nabi {صَلَّى اَللّٰهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ} ka khul kar mazaaq uda rahe the aur Qayamat ko ek mazaaq samajhte the. Is Surah ki Markazi Theme 'Tauheed (Allah Ki Wahdaniyat) ka Yaqeen' aur 'Tamam Nabiyon Ka Ek Hi Paigham' hai. Ismein wazeh kiya gaya hai ke jitne bhi Rasool aur Nabi aaye, un sab ka maqsad aik hi tha. Is Surah mein 16 Ambiyaye Kiraam {عَلَيْهِمُ اَلسَّلَامُ} ka zikr hai, jismein Hazrat Ibrahim, Lut, Ishaq, Yaqoob, Nuh, Dawud, Sulaiman, Ayyub, Ismail, Idris, Zul-Kifl, Yunus, Zakariyya, aur Isa {عَلَيْهِمُ اَلسَّلَامُ} shamil hain. In waqiyat ka maqsad mushrikeen ko yeh batana tha ke yeh sab Rasool sirf insaan the, lekin Allah ke paigham ki wajah se unhe azmat mili. Ahkam aur naseehatein yeh hain: Logon ko naseehat ki gayi hai ke Qayamat qareeb aa chuki hai aur uski tayyari karni chahiye. Ismein Allah ki qudrat ki nishaniyan bayan ki gayi hain, jismein zameen aur asman ko band hona aur phir unka khul jana shamil hai. Aakhir mein bataya gaya hai ke Nabi {صَلَّى اَللّٰهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ} ko tamam jahan ke liye Rahmat bana kar bheja gaya hai, aur unki dawat se inkar karne walon ka anjaam bura hoga.
Surah 21 : 0
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
Allah ke Naam se, jo bada Meherbaan, Nihayat Reham waala hai.
Yeh mubarak ayat har achhe kaam ki ibtida mein padhi jati hai, taake us kaam mein Allah Ta'ala ki barkat aur madad shamil ho. Is mein Allah ke do azeem sifati naam Ar-Rahman aur Ar-Rahim bayan kiye gaye hain. Ar-Rahman us zaat ko kehte hain jiski rehmat tamam makhlooq ke liye aam hai, chahe woh momin ho ya kafir. Jabke Ar-Rahim us zaat ko kehte hain jiski rehmat khaas taur par sirf momineen ke liye hai, khaas kar Aakhirat mein. Is tarah, Bismillah kehne se hum Allah ki wasee rehmat aur uski khaas shafqat dono ka iqrar karte hain, aur uski panah aur madad talab karte hain.
Surah 21 : 1
اِقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَ هُمْ فِیْ غَفْلَةٍ مُّعْرِضُوْنَ
Logon ke liye unka hisab qareeb aa gaya hai, aur woh ghaflat mein munh phere hue hain.
Is ayat mein Allah Ta'ala logon ko Qayamat ke qareeb aane aur unke hisab ke waqt ki nazdeeki se aagah farma rahe hain. Lekin afsos ki baat yeh hai ke aksar log is haqeeqat se ghaflat mein doobe hue hain aur iski taraf se munh phere hue hain. Woh duniya ki ranginiyon aur chand roza masroofiyat mein is qadar magan hain ke apni asal manzil aur akhirat ki tayyari se beparwah ho chuke hain.
Yeh ayat insaan ko bedar karti hai ke woh apni zindagi ke maqsad par ghaur kare aur us waqt ke liye tayyari kare jab use apne har amal ka hisab dena hoga. Ghaflat aur beparwahi insaan ko akhirat ki tabahi ki taraf le jaati hai. Allah Ta'ala ne Quran mein kayi maqamaat par Qayamat ki nazdeeki ka zikr kiya hai taake insaan hamesha mutawajjeh rahe.
Hadees mein aata hai ke Nabi Akram ﷺ ne farmaya: "Main aur Qayamat is tarah bheje gaye hain," aur aap ﷺ ne apni shahadat ki ungli aur darmiyani ungli ko mila kar ishara farmaya. (Sahih Bukhari, Hadees: 6504)
Surah 21 : 2
مَا یَاْتِیْهِمْ مِّنْ ذِكْرٍ مِّنْ رَّبِّهِمْ مُّحْدَثٍ اِلَّا اسْتَمَعُوْهُ وَ هُمْ یَلْعَبُوْنَ
Unke paas unke Rab ki taraf se koi nayi naseehat nahi aati magar woh use khelte hue sunte hain.
Is ayat mein un logon ki kefiyat bayan ki gayi hai jo Allah ki taraf se aane wali naseehaton aur hidayaton ko sanjeedgi se nahi lete. Jab bhi unke Rab ki taraf se koi nayi naseehat, yaani Quran ki koi taaza ayat nazil hoti hai, to woh use sunte to hain lekin unka dil khel kood aur lahw-o-la'ab mein mashghool hota hai. Unka maqsad haqeeqat ko samajhna aur us par amal karna nahi hota, balki woh use ek mamooli baat samajh kar nazar انداز kar dete hain.
Yeh un logon ka haal hai jo haq ko pehchanne ke bawajood us se ghaflat barat te hain. Unki tawajjuh duniya ki aarzi cheezon par hoti hai aur woh akhirat ki fikr se beparwah rehte hain. Allah Ta'ala ki taraf se aane wali har naseehat insaan ke liye rehnumayi hoti hai, lekin jo log use khel samajhte hain, woh apni tabahi ka saman khud karte hain.
Surah 21 : 3
لَاهِیَةً قُلُوْبُهُمْ وَ اَسَرُّوا النَّجْوَى الَّذِیْنَ ظَلَمُوْا هَلْ هٰذَاۤ اِلَّا بَشَرٌ مِّثْلُكُمْ اَفَتَاْتُوْنَ السِّحْرَ وَ اَنْتُمْ تُبْصِرُوْنَ
Unke dil ghaflat mein doobe hue hain. Aur zalimon ne chupke chupke sargoshi ki, "Kya yeh tumhare jaisa bashar nahi hai? Kya tum aankhein dekhte hue jadu ke paas aaoge?"
Is ayat mein pichli ayat ki mazeed wazahat hai ke un logon ke dil kis qadar ghaflat mein doobe hue hain. Unke dilon par parde pade hue hain jiski wajah se woh haqeeqat ko samajh nahi paate. Aur phir un zalimon ne aapas mein chupke chupke sargoshiyan ki, taake logon ko Nabi Akram ﷺ ki dawat se rok sakein. Unki sargoshiyon ka markazi mauzu yeh tha ke "Kya yeh (Muhammad ﷺ) tumhare jaisa bashar nahi hai?"
Woh is baat par hairan the ke ek insaan kaise Allah ka Rasool ho sakta hai, aur phir unhone aap ﷺ par jadu ka ilzam lagaya. Unka kehna tha ke tum aankhein dekhte hue jadu ke paas kaise ja sakte ho? Yeh darasal unki haq se inkar aur takabbur ki nishani thi. Woh Nabi ﷺ ki bashariyat ko unki risalat ke khilaf daleel bana rahe the, jabki Allah Ta'ala ne hamesha insani rasool hi bheje hain.
Surah 21 : 4
قٰلَ رَبِّیْ یَعْلَمُ الْقَوْلَ فِی السَّمَآءِ وَ الْاَرْضِ وَ هُوَ السَّمِیْعُ الْعَلِیْمُ
Aap (ﷺ) ne farmaya, "Mera Rab aasman aur zameen mein har baat ko jaanta hai, aur woh khoob sunne wala, khoob janne wala hai."
Jab mushrikeen ne chupke chupke sargoshiyan ki aur Nabi Akram ﷺ par jadu ka ilzam lagaya, to Allah Ta'ala ne apne Nabi ﷺ ko hukm diya ke woh unke jawab mein farmayein ke "Mera Rab aasman aur zameen mein har baat ko jaanta hai." Is mein unki tamam chupke chupke ki gayi sargoshiyan aur unke dilon ke raaz bhi shamil hain. Allah Ta'ala se koi cheez posheeda nahi, chahe woh khuli ho ya chupi hui.
Is ayat mein Allah Ta'ala ki do sifaton ka zikr hai: As-Sami' (khoob sunne wala) aur Al-Aleem (khoob janne wala). Woh har awaaz ko sunta hai, chahe woh kitni hi dheemi kyun na ho, aur har cheez ko jaanta hai, chahe woh kitni hi poshida kyun na ho. Yeh ayat mushrikeen ko tanbeeh hai ke unki koi bhi saazish ya baat Allah se chupi nahi reh sakti, aur woh unke har amal ka hisab lega.
Surah 21 : 5
بَلْ قَالُوْۤ اَضْغَاثُ اَحْلَامٍ بَلِ افْتَرٰىهُ بَلْ هُوَ شَاعِرٌ فَلْیَاْتِنَا بِاٰیَةٍ كَمَاۤ اُرْسِلَ الْاَوَّلُوْنَ
Balki unhone kaha, "Yeh to pareshan khwab hain, balki isne khud ghada hai, balki yeh to shayar hai. To woh hamare paas koi aisi nishani laye jaisi pehle rasool bheje gaye the."
Is ayat mein mushrikeen ke mutazaad aur be-bunyad ilzamaat ka zikr hai jo woh Quran aur Nabi Akram ﷺ par lagate the. Pehle unhone kaha ke yeh "pareshan khwab" hain, yaani be-mani aur be-tarteeb baatein hain. Phir unhone apni baat badal kar kaha ke "balki isne khud ghada hai," yaani Muhammad ﷺ ne yeh baatein khud bana li hain. Aur phir teesra ilzam yeh lagaya ke "balki woh to shayar hai," yaani yeh Quran shayari hai.
Yeh ilzamaat unki pareshani aur haqeeqat se inkar ki nishani the. Jab unke paas Quran ki haqaniyat ka koi jawab na mila to woh mukhtalif aur contradictory ilzamaat lagane lage. Akhir mein unhone ek nishani ka mutalaba kiya, jaisi pehle rasoolon ko di gayi thi. Unka maqsad imaan lana nahi tha, balki sirf bahane banana tha, kyunki unhone pehle bhi kayi nishaniyan dekh li thin.
Surah 21 : 6
مَاۤ اٰمَنَتْ قَبْلَهُمْ مِّنْ قَرْیَةٍ اَهْلَكْنٰهَا اَفَهُمْ یُؤْمِنُوْنَ
Un se pehle koi basti aisi nahi jise hum ne halaak kiya ho aur woh imaan laye hon, to kya yeh log imaan layenge?
Is ayat mein Allah Ta'ala mushrikeen-e-Makkah ko tanbeeh farma rahe hain ke tum se pehle jitni bhi qoumein guzri hain jin ko un ke kufr aur inkar ki wajah se halaak kiya gaya, un mein se koi bhi aisi nahi thi jo azab dekhne se pehle imaan le aayi ho. Jab unhon ne imaan nahi laya to unhein tabah kar diya gaya. To kya yeh log, jo Muhammad (PBUH) ki risalat ka inkar kar rahe hain, imaan le aayenge? Is mein un ke liye ek sangeen dhamki hai ke agar woh apni sarkashi par qayam rahe to un ka anjaam bhi wahi hoga jo un se pehle ki kafir qoumon ka hua. Allah Ta'ala ka tareeqa hai ke jab kisi qoum par azab aata hai to woh imaan nahi lati, balkay azab ke baad un ka imaan qabool nahi hota. Is ayat mein kufr ke bure nataij aur Allah ke insaf ka zikr hai.
Surah 21 : 7
وَ مَاۤ اَرْسَلْنَا قَبْلَكَ اِلَّا رِجَالًا نُّوْحِیْۤ اِلَیْهِمْ فَسْئَلُوْۤا اَهْلَ الذِّكْرِ اِنْ كُنْتُمْ لَا تَعْلَمُوْنَ
Aur hum ne aap se pehle bhi insano ko hi Rasool banakar bheja jin par hum wahi nazil karte the. Pas agar tum nahi jante to Ahl-e-Zikr (ilm walon) se pooch lo.
Yeh ayat un mushrikeen ke aitraz ka jawab hai jo Nabi Akram (PBUH) ki bashariyat par aitraz karte the ke Rasool farishta kyun nahi? Allah Ta'ala farmate hain ke aap se pehle bhi jitne Rasool bheje gaye, woh sab insaan hi the jin par hum wahi nazil karte the. Un mein se koi farishta nahi tha. Is se sabit hota hai ke Allah ki sunnat yahi rahi hai ke woh insano mein se hi Rasool muntakhab karta hai taake log un ki pairwi kar saken aur un ki zindagi ko misali bana saken. Phir Allah Ta'ala ne farmaya ke agar tum is baat se waqif nahi ho to Ahl-e-Zikr (ilm walon) se pooch lo. Ahl-e-Zikr se murad Ahl-e-Kitab (Yahood-o-Nasara) hain jo pehli kitabon ke ilm rakhte the aur jante the ke guzre hue Anbiya bhi insaan hi the. Is mein ilm ki ahmiyat aur ulama se masail poochne ki targheeb hai.
Surah 21 : 8
وَ مَا جَعَلْنٰهُمْ جَسَدًا لَّا یَاْكُلُوْنَ الطَّعَامَ وَ مَا كَانُوْا خٰلِدِیْنَ
Aur hum ne un (Rasoolon) ko aise jism nahi diye the jo khana na khate hon, aur na hi woh hamesha rehne wale the.
Is ayat mein pichli ayat ki mazeed wazahat ki ja rahi hai ke Anbiya-e-Kiram, jinhein Allah ne Rasool banakar bheja, woh bashari zaruriyat se bala-tar nahi the. Unhein bhi aam insano ki tarah khane peene ki hajat hoti thi. Woh koi aise jism nahi the jo ghiza ke muhtaj na hon. Is se un logon ke aitraz ka radd hota hai jo Rasool ko farishta ya ghair-bashari hasti samajhte the. Mazeed bar aan, Allah Ta'ala ne farmaya ke woh hamesha rehne wale bhi nahi the, yani unhein bhi maut aani thi. Har Nabi ne apni umar poori ki aur is duniya se rukhsat hue. Is mein is baat ki daleel hai ke Muhammad (PBUH) bhi bashar hain, unhein bhi khana peena hai aur unhein bhi maut aani hai. Anbiya ki faniyat is baat ka saboot hai ke sirf Allah Ta'ala hi hamesha rehne wala hai.
Surah 21 : 9
ثُمَّ صَدَقْنٰهُمُ الْوَعْدَ فَاَنْجَیْنٰهُمْ وَ مَنْ نَّشَآءُ وَ اَهْلَكْنَا الْمُسْرِفِیْنَ
Phir hum ne un se kiya hua wada poora kiya, pas hum ne un ko aur jin ko hum ne chaha nijat di, aur hadd se badhne walon ko halaak kar diya.
Is ayat mein Allah Ta'ala apne Rasoolon aur un ke itaat guzar perokaron se kiye gaye wade ki takmeel ka zikr farma rahe hain. Jab Anbiya-e-Kiram ne apni qoumon ko Allah ka paigham pohanchaya aur un ki qoumon ne inkar kiya, to Allah ne apne Rasoolon aur un ke sath imaan lane walon ko azab se nijat di. Yeh nijat un logon ko mili jinhein Allah ne apni hikmat aur mashiyat se chaha. Is ke bar-aks, jin logon ne hadd se tajawuz kiya, yaani kufr aur shirk mein mubtala rahe aur Anbiya ki mukhalifat ki, unhein Allah ne halaak kar diya. Yeh Allah ka adl hai ke woh apne Rasoolon aur un ke itaat guzar perokaron ko bachata hai aur sarkashon ko saza deta hai. Is mein Allah ke waday ki sachchai aur us ke insaf ka izhar hai, jaisa ke pichli ummaton ke waqiyat mein dekha gaya.
Surah 21 : 10
لَقَدْ اَنْزَلْنَاۤ اِلَیْكُمْ كِتٰبًا فِیْهِ ذِكْرُكُمْ اَفَلَا تَعْقِلُوْنَ
Beshak hum ne tumhari taraf aisi kitab nazil ki hai jis mein tumhara zikr (izzat aur naseehat) hai, to kya tum aqal nahi rakhte?
Is ayat mein Allah Ta'ala Qur'an Majeed ki azmat aur us ki ahmiyat bayan farma rahe hain. Allah ne insano ki taraf aisi kitab nazil ki hai jis mein un ke liye izzat, sharaf aur naseehat hai. 'Zikr' ke kai maani hain: ek to yeh ke is mein tumhari izzat aur sharafat ka zikr hai, agar tum is par amal karo to duniya aur akhirat mein kamyab hoge. Doosra maani yeh hai ke is mein tumhare liye naseehat aur yaad-dehani hai, jo tumhari gumrahi ko door kar sakti hai. Teesra maani yeh bhi hai ke is mein tumhari qoumon aur tumhare halaat ka zikr hai. Allah Ta'ala phir sawal karte hain, 'Afa la ta'qiloon?' (To kya tum aqal nahi rakhte?) Is mein un logon ko jhinjhora ja raha hai jo Qur'an ki azmat aur us ke paigham ko samajhne se ghafil hain. Yeh aqal aur ghaur-o-fikr ki dawat hai taake log Qur'an ke hidayat ko qabool karein.
Surah 21 : 11
وَ كَمْ قَصَمْنَا مِنْ قَرْیَةٍ كَانَتْ ظَالِمَةً وَّ اَنْشَاْنَا بَعْدَهَا قَوْمًا اٰخَرِیْنَ
Aur kitni hi bastiyan theen jinhein humne tabah kar diya jo zalim theen, aur unke baad doosri qaumon ko paida kiya.
Is ayat mein Allah Ta'ala un guzri hui qaumon ka zikr farma rahe hain jinhone zulm aur nafarmani ki hadd paar kar di thi. Allah ne unhein tabah kar diya aur unki jagah doosri qaumon ko abad kiya. Yeh is baat ki daleel hai ke Allah ka qanoon-e-qudrat adl par mabni hai. Jab koi qaum zulm aur fasaad mein mubtala ho jaati hai, to Allah usay mohlat deta hai, lekin jab woh apni sarkashi se baaz nahi aati, to uska anjaam tabahi hota hai.
Quran-e-Kareem mein aisi kayi misalein maujood hain jahan qaum-e-Loot, qaum-e-Samood aur qaum-e-Aad ko unke zulm ki wajah se halak kiya gaya. Zulm ka anjaam hamesha tabahi hai aur Allah Ta'ala kisi qaum par zulm nahi karta, balkay log khud apni jaanon par zulm karte hain. Ismein ummat-e-Muslima ke liye bhi sabak hai ke woh adl aur insaaf qaim rakhen taake Allah ki pakad se mehfooz rahen aur unka hashar pichli zalim qaumon jaisa na ho.
Surah 21 : 12
فَلَمَّاۤ اَحَسُّوْا بَاْسَنَاۤ اِذَا هُمْ مِّنْهَا یَرْكُضُوْنَ
Phir jab unhone hamare azab ko mehsoos kiya, to yakayak woh wahan se bhaagne lage.
Jab Allah Ta'ala ka azab zalim qaumon par nazil hota hai, to woh uski shiddat ko mehsoos karte hi apni jaan bachane ke liye bhaagne lagte hain. Yeh manzar unki be-basi aur la-charagi ko wazeh karta hai. Duniya mein woh apni taaqat aur daulat par fakhr karte the, lekin jab Allah ka azab aata hai, to unki har cheez be-kaar ho jaati hai aur woh sirf apni jaan bachane ki fikr mein lag jaate hain.
Is ayat mein insan ki fitrat ka izhar hai ke woh mushkil waqt mein apni jaan bachane ki koshish karta hai, lekin Allah ke azab se koi farar nahi. Yeh un logon ke liye ek tanbeeh hai jo Allah ki nishaniyon se ghafil rehte hain aur uske azab ko halka jaante hain. Jab azab aata hai, to unka ghurur toot jaata hai aur woh sirf pachtawa karte hain, lekin us waqt bahut der ho chuki hoti hai.
Surah 21 : 13
لَا تَرْكُضُوْا وَ ارْجِعُوْۤا اِلٰى مَاۤ اُتْرِفْتُمْ فِیْهِ وَ مَسٰكِنِكُمْ لَعَلَّكُمْ تُسْئَلُوْنَ
Bhaago mat, aur wapas jaao apni un aisho-ishrat ki cheezon ki taraf aur apne gharon ki taraf, taake tumse poocha jaaye.
Jab zalim qaumon par Allah ka azab aata hai aur woh bhaagne lagte hain, to unhein tanzan kaha jaata hai ke "Bhaago mat, wapas jaao apni un aisho-ishrat ki cheezon ki taraf aur apne gharon ki taraf, taake tumse poocha jaaye." Yeh darasal unki be-basi aur la-charagi par tanz hai. Woh duniya mein apni daulat, taaqat aur aisho-ishrat par fakhr karte the, lekin azab ke waqt woh sab kuch be-kaar ho gaya. Unhein yaad dilaya ja raha hai ke unki yeh duniya ki cheezein unhein Allah ke azab se nahi bacha sakti.
Is ayat mein insan ki ghaflat aur duniya parasti ki mazammat ki gayi hai. Jab tak azab nahi aata, log apni duniya mein magan rehte hain, lekin jab haqeeqat saamne aati hai, to unhein apni ghaltiyon ka ehsaas hota hai. Magar us waqt tauba aur isteghfar ka darwaza band ho chuka hota hai. Yeh un logon ke liye ek sabaq hai jo duniya ki ranginiyon mein kho kar akhirat ko bhool jaate hain.
Surah 21 : 14
قَالُوْا یٰوَیْلَنَاۤ اِنَّا كُنَّا ظٰلِمِیْنَ
Woh kehne lage: "Haaye hamari kambakhti! Beshak hum hi zalim the."
Jab azab ki shiddat unhein gher leti hai aur unhein apni tabahi yaqeeni nazar aati hai, to woh apni ghaltiyon ka iqrar karte hain. Woh pukar uthte hain: "Haaye hamari kambakhti! Beshak hum hi zalim the." Yeh iqrar us waqt hota hai jab unke paas koi aur chara nahi hota. Yeh iqrar unki ghaflat aur sarkashi ka nateeja hota hai jo unhone duniya ki zindagi mein ikhtiyar ki thi.
Is ayat mein tauba ki ahmiyat aur uske sahi waqt ki taraf ishara hai. Jab tak insan ko mohlat mili hui hai, usay chahiye ke woh apni ghaltiyon se tauba kare aur Allah ki taraf rujoo kare. Lekin jab azab nazil ho jaata hai, to us waqt ka iqrar aur tauba be-faida hoti hai. Yeh un logon ke liye ek sabaq hai jo apni zindagi mein zulm aur nafarmani karte hain aur Allah ki pakad se be-khabar rehte hain.
Surah 21 : 15
فَمَا زَالَتْ تِّلْكَ دَعْوٰىهُمْ حَتّٰى جَعَلْنٰهُمْ حَصِیْدًا خٰمِدِیْنَ
Phir woh isi pukar par qaim rahe, yahan tak ke humne unhein kheti ki tarah kaat kar bujha hua kar diya.
Jab zalim qaumon par azab aata hai aur woh apni ghaltiyon ka iqrar karte hain, to unki yeh pukar unhein koi faida nahi deti. Allah Ta'ala farmate hain ke woh isi pukar par qaim rahe, yahan tak ke humne unhein kheti ki tarah kaat kar bujha hua kar diya. Iska matlab yeh hai ke unhein mukammal taur par tabah kar diya gaya, jaise kheti ko kaat kar zameen par bicha diya jaata hai aur aag bujh jaati hai.
Yeh ayat Allah ke azab ki shiddat aur uski na-qabil-e-talafi ko wazeh karti hai. Jab Allah ka faisla ho jaata hai, to koi cheez usay rok nahi sakti. Zalim qaumon ka anjaam hamesha tabahi aur barbadi hota hai. Ismein har insan ke liye ek sabaq hai ke woh apni zindagi mein adl, insaaf aur taqwa ikhtiyar kare taake Allah ki pakad se mehfooz rahe. Duniya ki zindagi aazmaish hai aur akhirat mein har amal ka hisab hoga.
Surah 21 : 16
وَ مَا خَلَقْنَا السَّمَآءَ وَ الْاَرْضَ وَ مَا بَیْنَهُمَا لٰعِبِیْنَ
Aur humne aasman aur zameen aur jo kuch unke darmiyan hai, khel-kood ke taur par nahi banaya.
Is ayat mein Allah Ta'ala ne wazahat farmai hai ke usne aasman, zameen aur unke darmiyan ki har cheez ko be-maqsad ya sirf khel-kood ke liye nahi banaya hai. Allah Ta'ala ki zaat is baat se paak hai ke woh koi kaam be-faida kare. Balki har cheez ki takhleeq ka ek gehra maqsad hai, aur woh hai Allah ki wahdaniyat, qudrat aur hikmat ki nishaniyan zahir karna. Is takhleeq ka bunyadi maqsad insano ko aazmana aur unhein apni ibadat aur ahkamat ki pairwi ka hukm dena hai taake woh aakhirat mein jaza ya saza pa sakein. Yeh ayat un mushrikon aur dahriyon ki tardeed karti hai jo kainat ko be-maqsad ya khud-ba-khud wajood mein aane wali cheez samajhte hain.
Surah 21 : 17
لَوْ اَرَدْنَاۤ اَنْ نَّتَّخِذَ لَهْوًا لَّاتَّخَذْنٰهُ مِنْ لَّدُنَّاۤ١ۖۗ اِنْ كُنَّا فٰعِلِیْنَ
Agar hum khel-kood karna chahte, to hum apne paas se hi kar lete, agar hum aisa karne wale hote.
Yeh ayat pichli ayat ki mazeed wazahat hai aur Allah Ta'ala ki azmat aur be-niyazi ko bayan karti hai. Allah Ta'ala farmate hain ke agar humara maqsad sirf khel-kood ya be-maqsad kaam hota, to humein iske liye aasman aur zameen jaisi azim takhleeqat ki zaroorat na padti. Hum apni zaat mein hi is qadar mukammal aur be-niyaz hain ke agar hum kisi qism ka 'lahw' (khel-kood ya be-maqsad kaam) karna chahte, to woh hum apne paas se hi kar lete, kisi bahar ki cheez ki zaroorat na hoti. Lekin Allah ki shaan isse bahut buland hai ke woh be-maqsad kaam kare. Uska har kaam hikmat aur maqsad se bhara hota hai, aur uski takhleeq bhi iski gawahi deti hai. Isse yeh bhi zahir hota hai ke Allah Ta'ala har qism ki kamzori aur naqais se paak hai.
Surah 21 : 18
بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَاطِلِ فَیَدْمَغُهٗ فَاِذَا هُوَ زَاهِقٌ١ؕ وَ لَكُمُ الْوَیْلُ مِمَّا تَصِفُوْنَ
Balki hum haq ko batil par phenkte hain, to woh uska sar kuchal deta hai, pas woh (batil) usi waqt mit jata hai. Aur tumhare liye halakat hai un baaton ki wajah se jo tum bayan karte ho.
Is ayat mein Allah Ta'ala haq aur batil ki kashmakash ka nizam bayan farma rahe hain. Allah Ta'ala haq ko batil par is tarah phenkte hain jaise koi cheez zor se phenki jaye aur woh batil ka sar kuchal de. Natija yeh hota hai ke batil fauran khatam ho jata hai aur uska wajood mit jata hai. Yeh Allah ka qanoon hai ke haq hamesha ghalib aata hai aur batil ko zaroor mitna hota hai. Is ayat mein un logon ko dhamki bhi di gayi hai jo Allah ke mutalliq ghalat baatein mansoob karte hain, jaise ke usne kainat ko khel-kood ke liye banaya hai. Unke liye halakat hai un jhooti baaton ki wajah se jo woh Allah ki shaan ke khilaf bayan karte hain. Haq ki qudrat aur batil ki kamzori ko is misal se wazeh kiya gaya hai.
Surah 21 : 19
وَ لَهٗ مَنْ فِی السَّمٰوٰتِ وَ الْاَرْضِ١ؕ وَ مَنْ عِنْدَهٗ لَا یَسْتَكْبِرُوْنَ عَنْ عِبَادَتِهٖ وَ لَا یَسْتَحْسِرُوْنَۚ
Aur usi ka hai jo kuch aasmanon aur zameen mein hai. Aur jo uske paas hain (farishte), woh uski ibadat se takabbur nahi karte aur na thakte hain.
Yeh ayat Allah Ta'ala ki mutlaq badshahat aur uski qudrat ka bayan hai. Har cheez, chahe woh aasmanon mein ho ya zameen mein, usi ki milkiyat hai aur usi ke qabze mein hai. Iske baad farishton ka zikr kiya gaya hai jo Allah ke sabse muqarrab makhlooq hain. Woh Allah ki ibadat se kabhi takabbur nahi karte aur na hi uski ibadat se thakte hain. Woh har waqt Allah ki itaat aur ibadat mein masroof rehte hain. Yeh is baat ki daleel hai ke Allah ki ibadat karna koi kamzori ya zillat nahi, balki yeh sabse buland martaba hai, jaisa ke farishte bhi is mein masroof hain. Isse un mushrikon ki tardeed hoti hai jo Allah ke siwa doosron ki ibadat karte hain, jabke Allah ke muqarrab farishte bhi sirf usi ki ibadat karte hain.
Surah 21 : 20
یُسَبِّحُوْنَ الَّیْلَ وَ النَّهَارَ لَا یَفْتُرُوْنَ
Woh raat din uski tasbeeh karte hain aur sust nahi padte.
Yeh ayat pichli ayat ki takmeel hai aur farishton ki ibadat ki mazeed tafseel bayan karti hai. Farishte Allah Ta'ala ki tasbeeh aur paaki bayan karte hain raat aur din, baghair kisi waqfe ke. Woh kabhi bhi apni ibadat mein susti ya thakawat mehsoos nahi karte. Unki ibadat musalsal aur be-rukawat hoti hai. Yeh unki Allah ke liye mukammal itaat aur mohabbat ki nishani hai. Isse insano ko bhi sabaq milta hai ke unhein bhi Allah ki ibadat mein mustaqil mizaji aur dilchaspi dikhani chahiye, na ke sirf chand waqton mein. Farishton ki yeh misal un logon ke liye bhi ek jawab hai jo ibadat ko bojh samajhte hain ya usse ghaflat baratte hain, jabke Allah ki makhlooq mein se sabse afzal farishte bhi musalsal ibadat mein masroof rehte hain.
Surah 21 : 21
اَمِ اتَّخَذُوْۤا اٰلِهَةً مِّنَ الْاَرْضِ هُمْ یُنْشِرُوْنَ
Kya unhone zameen se aise ma'bood bana liye hain jo murdon ko zinda karte hain?
Is Ayah mein Allah Ta'ala mushrikeen se sawal karte hain ke kya unhone aise ma'bood bana liye hain jo zameen se hain aur murdon ko dobara zinda karne ki qudrat rakhte hain? Yeh sawal darasal unke shirk par ek shadeed tanqeed hai. Allah Ta'ala unke batil aqeedon ko challenge karte hain aur unse poochte hain ke kya unke banaye hue ma'bood, jo khud makhlooq hain aur zameen se talluq rakhte hain, maut ke baad zindagi dene ki taaqat rakhte hain?
Haqeeqat yeh hai ke zindagi aur maut sirf Allah ke ikhtiyar mein hai. Koi bhi makhlooq, chahe woh kitni hi taaqatwar nazar aaye, is qudrat ki malik nahi ho sakti. Is Ayah ka maqsad logon ko Allah ki wahdaniyat aur uski be-misaal qudrat par ghaur karne ki dawat dena hai, aur batil ma'boodon ki be-basi ko wazeh karna hai jo kisi bhi cheez par ikhtiyar nahi rakhte, khaas kar murdon ko zinda karne par.
Surah 21 : 22
لَوْ كَانَ فِیْهِمَاۤ اٰلِهَةٌ اِلَّا اللّٰهُ لَفَسَدَتَا١ۚ فَسُبْحٰنَ اللّٰهِ رَبِّ الْعَرْشِ عَمَّا یَصِفُوْنَ
Agar zameen aur aasman mein Allah ke siwa aur ma'bood hote to dono mein fasaad barpa ho jata. Pas Allah har us cheez se paak hai jo log bayan karte hain, woh Arsh ka Rab hai.
Yeh Ayah Allah Ta'ala ki wahdaniyat (Oneness) par ek nihayat mazboot daleel pesh karti hai. Allah farmate hain ke agar zameen aur aasman mein Allah ke siwa aur ma'bood hote, to dono mein fasaad barpa ho jata. Iska matlab yeh hai ke agar kai khuda hote, to har ek ka apna irada aur marzi hoti. Unke iradon mein takrao hota, jiske natije mein kainat ka yeh munazzam nizam bigad jata aur tabahi aa jati.
Chunke hum dekhte hain ke aasman aur zameen ka nizam nihayat behtareen aur baqaida tareeqe se chal raha hai, suraj, chand, sitare, aur zameen par har cheez ek khaas qanoon ke tehat kaam kar rahi hai, yeh is baat ka wazeh saboot hai ke is kainat ka koi ek hi khaliq aur malik hai. Isliye Allah Ta'ala ne farmaya ke woh har us cheez se paak hai jo log bayan karte hain, ya'ni uske shareek thehrate hain. Woh Arsh ka Rab hai, jo sabse aala aur azmat wala hai.
Surah 21 : 23
لَا یُسْئَلُ عَمَّا یَفْعَلُ وَ هُمْ یُسْئَلُوْنَ
Woh (Allah) jo karta hai uske baare mein usse sawal nahi kiya jayega, aur unse (bandon se) sawal kiya jayega.
Is Ayah mein Allah Ta'ala apni mutlaq-ul-inaniyat (absolute sovereignty) aur hikmat ka izhar karte hain. Allah Ta'ala jo kuch bhi karte hain, uske baare mein unse koi sawal nahi kar sakta. Uski zaat har aib aur kami se paak hai, aur uske har kaam mein be-inteha hikmat aur maslehat posheeda hoti hai, chahe woh hamari samajh mein aaye ya na aaye. Woh kainat ka khaliq aur malik hai, isliye uske faisle aur ikhtiyarat be-had hain.
Iske bar-aks, insanon se unke aamaal ke baare mein sawal kiya jayega. Qayamat ke din har shakhs ko apne kiye hue ka hisab dena hoga. Yeh Ayah insan ko uski hadd mein rehne aur Allah ki azmat ko tasleem karne ki talqeen karti hai. Isse yeh bhi wazeh hota hai ke Allah Ta'ala adl karne wale hain aur har ek ko uske aamaal ka badla denge, jabke unki apni zaat kisi hisab ya sawal se bala-tar hai.
Surah 21 : 24
اَمِ اتَّخَذُوْا مِنْ دُوْنِهٖۤ اٰلِهَةً١ؕ قُلْ هَاتُوْا بُرْهَانَكُمْ١ۚ هٰذَا ذِكْرُ مَنْ مَّعِیَ وَ ذِكْرُ مَنْ قَبْلِیْ١ؕ بَلْ اَكْثَرُهُمْ لَا یَعْلَمُوْنَ١ۙ الْحَقَّ فَهُمْ مُّعْرِضُوْنَ
Kya unhone Allah ke siwa aur ma'bood bana liye hain? Keh do, apni daleel lao. Yeh (Quran) un logon ki naseehat hai jo mere saath hain aur un logon ki naseehat hai jo mujhse pehle the. Balki unmein se aksar haq ko nahi jaante, isliye woh munh modne wale hain.
Is Ayah mein Allah Ta'ala mushrikeen ko challenge karte hain ke agar unhone Allah ke siwa koi aur ma'bood bana rakha hai, to woh uski daleel pesh karein. Islam hamesha daleel aur burhan ka mutaliba karta hai, sirf andhi taqleed par mabni aqeedon ko rad karta hai. Allah Ta'ala farmate hain ke yeh Quran (zikr) un logon ke liye naseehat hai jo Nabi ﷺ ke saath hain, aur un logon ke liye bhi jo unse pehle guzre hain, ya'ni pichli ummaton ke liye bhi yeh hi tauheed ka paigham tha.
Isse wazeh hota hai ke tauheed ka paigham tamam anbiya-e-kiram ka mushtarka paigham raha hai. Lekin afsos ki baat yeh hai ke aksar log haqeeqat ko nahi jaante aur is wajah se woh haq se munh modne wale hain. Unki yeh ro gardani ilm ki kami aur haq ko qabool na karne ki zid ki wajah se hai. Is Ayah mein Allah Ta'ala logon ko ghaur-o-fikr karne aur haq ko pehchanne ki dawat dete hain.
Surah 21 : 25
وَ مَاۤ اَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَّسُوْلٍ اِلَّا نُوْحِیْۤ اِلَیْهِ اَنَّهٗ لَاۤ اِلٰهَ اِلَّاۤ اَنَا فَاعْبُدُوْنِ
Aur humne aap se pehle koi Rasool nahi bheja magar uski taraf yehi wahi ki ke mere siwa koi ma'bood nahi, pas meri ibadat karo.
Yeh Ayah Islam ke bunyadi aqeede, ya'ni tauheed (Allah ki wahdaniyat) ko nihayat wazeh andaaz mein bayan karti hai. Allah Ta'ala Nabi Akram ﷺ se mukhatib hokar farmate hain ke aap se pehle jitne bhi Rasool bheje gaye, un sab par yehi wahi nazil ki gayi ke mere siwa koi ma'bood nahi, pas meri hi ibadat karo. Isse sabit hota hai ke tauheed ka paigham koi naya paigham nahi, balki yeh har daur aur har ummat ke liye Allah Ta'ala ka azali aur abadi hukm raha hai.
Hazrat Abu Hurairah (R.A.) se riwayat hai ke Rasoolullah ﷺ ne farmaya: "Anbiya bhai bhai hain, unki maayein mukhtalif hain magar unka deen ek hai." (Sahih Bukhari, Hadees: 3443). Is hadees se bhi is Ayah ki tasdeeq hoti hai ke tamam anbiya ka deen, ya'ni bunyadi aqeeda, tauheed hi tha. Har Nabi ne apni qaum ko sirf Allah ki ibadat karne aur uske saath kisi ko shareek na thehrane ki dawat di. Yeh Ayah shirk ki har shakal ko rad karti hai aur sirf Allah ki ibadat par zor deti hai.
Surah 21 : 26
وَ قَالُوا اتَّخَذَ الرَّحْمٰنُ وَلَدًا سُبْحٰنَهٗ بَلْ عِبَادٌ مُّكْرَمُوْنَ
Aur unhone kaha ke Rahman ne aulaad bana li hai. Woh (is baat se) paak hai. Balki woh (farishte) to izzat wale bande hain.
Is ayat mein Allah Ta'ala un mushrikeen ke batil aqeede ki tardeed farma rahe hain jo farishton ko Allah ki betiyan ya aulaad qarar dete the. Allah Ta'ala ne farmaya ke woh is dawe se paak aur be-niyaz hai. Uske liye aulaad ka tasawwur hi ghalat hai. Farishte Allah ki aulaad nahi hain, balki woh uske mukarrab aur izzat wale bande hain. Unka maqam bandagi aur itaat ka hai, na ke uluhiyat ya sharakat ka. Woh Allah ke hukm ke paband hain aur uski ibadat mein masroof rehte hain. Yeh ayat shirk ki bunyad ko hila deti hai aur Allah ki wahdaniyat aur uski sifaton ki azmat ko wazeh karti hai.
Surah 21 : 27
لَا یَسْبِقُوْنَهٗ بِالْقَوْلِ وَ هُمْ بِاَمْرِهٖ یَعْمَلُوْنَ
Woh us (Allah) se baat mein pehal nahi karte aur woh uske hukm par amal karte hain.
Yeh ayat pichli ayat ke tasalsul mein farishton ki sifatein bayan karti hai. Allah Ta'ala ne wazeh kiya ke farishte uske aise farmabardar bande hain jo kabhi bhi uske hukm se sargardani nahi karte. Woh na to Allah ke hukm se pehle koi baat karte hain aur na hi uski marzi ke khilaf koi amal anjam dete hain. Unka har qaul aur har amal Allah ke hukm ke mutabiq hota hai. Yeh unki mukammal itaat aur bandagi ki daleel hai. Is se yeh sabit hota hai ke woh Allah ke shareek ya uski aulaad nahi ho sakte, kyunki shareek ya aulaad mein itni mukammal farmabardari ka tasawwur nahi kiya ja sakta. Unka maqam sirf Allah ke hukm ki bajawari hai.
Surah 21 : 28
یَعْلَمُ مَا بَیْنَ اَیْدِیْهِمْ وَ مَا خَلْفَهُمْ وَ لَا یَشْفَعُوْنَ اِلَّا لِمَنِ ارْتَضٰى وَ هُمْ مِّنْ خَشْیَتِهٖ مُشْفِقُوْنَ
Allah janta hai jo kuch unke aage hai aur jo kuch unke peeche hai, aur woh shafa'at nahi karte magar uske liye jise Allah pasand kare, aur woh uske khauf se darte rehte hain.
Is ayat mein farishton ki mazeed sifatein bayan ki gayi hain. Allah Ta'ala ne farmaya ke woh farishton ke har haal se waqif hai, chahe woh unke samne ho ya unse posheeda. Farishton ke paas ghaib ka ilm nahi hai, sirf Allah hi ghaib ka ilm rakhta hai. Mazeed yeh ke farishte shafa'at ka ikhtiyar nahi rakhte, magar sirf uske liye jise Allah Ta'ala pasand kare aur apni ijazat de. Is se shafa'at ke mutalliq ghalat aqeedon ki tardeed hoti hai. Farishte khud bhi Allah ke khauf se kaanpte rehte hain aur uski azmat se darte hain. Yeh sab unki bandagi aur Allah ki azmat ko zahir karta hai, aur unke uluhiyat (divinity) ke dawe ko batil sabit karta hai.
Surah 21 : 29
وَ مَنْ یَّقُلْ مِنْهُمْ اِنِّیْۤ اِلٰهٌ مِّنْ دُوْنِهٖ فَذٰلِكَ نَجْزِیْهِ جَهَنَّمَ كَذٰلِكَ نَجْزِی الظّٰلِمِیْنَ
Aur agar un (farishton) mein se koi kahe ke main Allah ke siwa koi aur mabood hoon, to hum usko dozakh ki saza denge. Hum zalimon ko isi tarah saza dete hain.
Yeh ayat shirk ki shiddat aur uski saza ko wazeh karti hai. Pichli ayaton mein farishton ki itaat aur bandagi ka zikr karne ke baad, Allah Ta'ala ne farmaya ke agar un farishton mein se bhi koi yeh dawa kare ke main Allah ke siwa koi aur mabood hoon, to Allah usko dozakh ki sakht tareen saza dega. Yeh is baat ki daleel hai ke Allah ke siwa koi ibadat ke layaq nahi, aur uski wahdaniyat mein kisi ko shareek karna sabse bada zulm hai. Har woh shakhs jo Allah ke siwa kisi aur ko mabood banaye, chahe woh farishta ho, nabi ho ya koi wali, woh zalim hai aur uska anjaam dozakh hai. Is ayat mein tauheed ki ahmiyat aur shirk ki qabahat ko nihayat wazeh andaz mein bayan kiya gaya hai.
Surah 21 : 30
اَوَ لَمْ یَرَ الَّذِیْنَ كَفَرُوْۤا اَنَّ السَّمٰوٰتِ وَ الْاَرْضَ كَانَتَا رَتْقًا فَفَتَقْنٰهُمَا وَ جَعَلْنَا مِنَ الْمَآءِ كُلَّ شَیْءٍ حَیٍّ اَفَلَا یُؤْمِنُوْنَ
Kya kafiron ne nahi dekha ke aasman aur zameen dono mile hue the, phir humne unhe alag kiya? Aur humne har zinda cheez ko paani se banaya. To kya woh phir bhi iman nahi late?
Is ayat mein Allah Ta'ala apni qudrat aur wahdaniyat ki azeem nishaniyan bayan farma kar kuffar ko ghaur-o-fikr ki dawat de rahe hain. Farmaya ke kya kafiron ne nahi dekha ke aasman aur zameen ibteda mein ek doosre se mile hue the (ratqan), phir humne unhe alag kiya (fataqnahuma)? Yeh science ki jadeed daryafton, jaisa ke Big Bang theory, ki taraf bhi ishara ho sakta hai. Iske baad Allah ne farmaya ke humne har zinda cheez ko paani se banaya. Yeh bhi ek azeem haqeeqat hai ke paani har zindagi ki bunyad hai. Yeh dono dalail Allah ki be-misaal qudrat aur uski wahdaniyat par roshan daleel hain. Iske bawajood, Allah Ta'ala sawal karte hain ke kya woh phir bhi iman nahi late? Yeh ayat insaan ko apni takhleeq aur kainat par ghaur karne ki targheeb deti hai.
Surah 21 : 31
وَ جَعَلْنَا فِی الْاَرْضِ رَوَاسِیَ اَنْ تَمِیْدَ بِهِمْ وَ جَعَلْنَا فِیْهَا فِجَاجًا سُبُلًا لَّعَلَّهُمْ یَهْتَدُوْنَ
Aur humne zameen mein pahar gaar diye taake woh unko lekar hilne na lage, aur humne usmein kushada raaste banaye taake woh hidayat paayein.
Allah Ta'ala ne zameen ko insano ke liye qayam kiya aur usmein bade bade pahar gaar diye taake zameen apni jagah par mustahkam rahe aur hilne na lage, jisse insani zindagi mushkil ho jati. Yeh pahar zameen ke tawazun (balance) ko barqarar rakhte hain. Iske alawa, Allah ne zameen mein kushada raaste aur ghatiyaan banayi hain taake log safar kar sakein aur apni manzil tak pahunch sakein. Yeh sab Allah ki qudrat aur uski rehmat ki nishaniyan hain, jo insano ko apni paidaish aur uske maqsad par ghaur karne ki dawat deti hain. In nishaniyon ke zariye log Allah ki wahdaniyat aur uski azmat ko pehchan sakte hain aur sahih raah par chal sakte hain.
Surah 21 : 32
وَ جَعَلْنَا السَّمَآءَ سَقْفًا مَّحْفُوْظًا وَّ هُمْ عَنْ اٰیٰتِهَا مُعْرِضُوْنَ
Aur humne aasman ko ek mehfooz chhat banaya, phir bhi woh uski nishaniyon se munh modte hain.
Allah Ta'ala ne aasman ko ek mehfooz aur mustahkam chhat banaya hai jo zameen aur uske bashindon ko har qism ke khatron se bachati hai, maslan aasmani patharon aur muzir shu'aon (harmful radiations) se. Yeh aasman Allah ki qudrat ka ek azeem nishan hai, jiska nizam be-misal hai aur ismein koi kharabi nahi. Iske bawajood, aksar log is azeem nishani par ghaur nahi karte aur uski taraf se ghafil rehte hain. Woh Allah ki qudrat aur uski wahdaniyat ko pehchanne se inkar karte hain, jabke har taraf uski nishaniyan wazeh hain. Quran mein kayi maqamat par aasman ki takhleeq ka zikr kiya gaya hai taake insaan Allah ki azmat ko samjhe aur uski ibadat kare. Iski hifazat ka nizam itna mazboot hai ke koi bhi cheez usay nuksan nahi pahuncha sakti, magar phir bhi log ghaflat mein rehte hain.
Surah 21 : 33
وَ هُوَ الَّذِیْ خَلَقَ الَّیْلَ وَ النَّهَارَ وَ الشَّمْسَ وَ الْقَمَرَ كُلٌّ فِیْ فَلَكٍ یَّسْبَحُوْنَ
Aur wahi hai jisne raat aur din ko, aur sooraj aur chand ko paida kiya. Har ek apne falak mein tair raha hai.
Yeh Ayah Allah Ta'ala ki qudrat aur uske behtareen nizam ki nishani hai. Usne raat aur din ko paida kiya taake insaan aaram kar sake aur rozi kamane ki koshish kar sake. Sooraj aur chand bhi uski takhleeq hain, jo roshni aur waqt ka zariya hain. Sooraj din mein roshni deta hai aur chand raat mein. Dono apne apne makhsoos madaron (orbits) mein tairte rehte hain, kabhi ek doosre se takrate nahi aur na hi apne muqarrara raaste se hat'te hain. Yeh sab ek bade aur mustahkam nizam ka hissa hai jo Allah ke hukm se chal raha hai. Is nizam mein koi kharabi nahi aur yeh insano ke liye waqt, mausam aur simt (direction) ka ta'ayyun karta hai. Ismein ghaur karne walon ke liye Allah ki wahdaniyat aur uski azmat ki be-shumar nishaniyan hain.
Surah 21 : 34
وَ مَا جَعَلْنَا لِبَشَرٍ مِّنْ قَبْلِكَ الْخُلْدَ اَفَاۡئِنْ مِّتَّ فَهُمُ الْخٰلِدُوْنَ
Aur humne tumse pehle kisi bashar ke liye hamesha ki zindagi nahi banayi. To kya agar tum mar gaye to woh hamesha zinda rahenge?
Is Ayah mein Allah Ta'ala ne Nabi Akram (SAW) ko aur unke zariye tamam insano ko yeh haqeeqat samjhayi hai ke duniya mein koi bhi bashar hamesha zinda rehne wala nahi hai. Aap (SAW) se pehle bhi jitne ambiya aur rasool aaye, sab ne maut ka maza chakkha. Jab Allah ke sabse pyare bande bhi fani hain, to doosre insano ka kya kehna? Yeh Ayah un logon ke liye bhi jawab hai jo Nabi Akram (SAW) ki maut ki khabar par hairan ya ghamgeen the, ya un logon ke liye jo yeh samajhte the ke aap (SAW) hamesha zinda rahenge. Maut har insaan ke liye muqarrar hai aur yeh duniya ki zindagi sirf ek imtihan hai. Is haqeeqat ko samajhna insaan ko aakhirat ki tayyari ki taraf raghib karta hai.
Surah 21 : 35
كُلُّ نَفْسٍ ذَآئِقَةُ الْمَوْتِ وَ نَبْلُوْكُمْ بِالشَّرِّ وَ الْخَیْرِ فِتْنَةً وَ اِلَیْنَا تُرْجَعُوْنَ
Har jaan maut ka maza chakhne wali hai. Aur hum tumhe aazmaate hain burai aur bhalai ke zariye, ek fitna ke taur par. Aur tum sab hamari taraf lautaye jaoge.
Yeh Ayah maut ki azeem haqeeqat ko bayan karti hai ke har rooh ko maut ka maza chakhna hai. Koi bhi isse bach nahi sakta, chahe woh kitna hi taqatwar ya daulatmand kyun na ho. Iske baad Allah Ta'ala farmate hain ke hum insano ko dunya mein burai aur bhalai dono se aazmaate hain. Kabhi museebatein aur takleefein de kar, aur kabhi nematein aur khushiyan de kar. Yeh sab ek imtihan hai taake dekha ja sake ke kaun shukr karta hai aur kaun sabr. Kaun Allah ke ahkamat par qayam rehta hai aur kaun unse munh modta hai. Is azmaish ka maqsad insano ko aakhirat ki tayyari ke liye mutawajjeh karna hai. Aakhir mein, sab ko Allah ki taraf laut kar jana hai, jahan unke aamal ka hisab liya jayega aur unhe unke kiye ka badla diya jayega.
Sahih Bukhari (Kitab-ul-Janaiz, Hadees 1380) mein hai ke Nabi Akram (SAW) ne farmaya: "Maut ek haqeeqat hai."
Surah 21 : 36
وَ اِذَا رَاٰكَ الَّذِیْنَ كَفَرُوْۤا اِنْ یَّتَّخِذُوْنَكَ اِلَّا هُزُوًا اَهٰذَا الَّذِیْ یَذْكُرُ اٰلِهَتَكُمْ وَ هُمْ بِذِكْرِ الرَّحْمٰنِ هُمْ كٰفِرُوْنَ
Aur jab kafir aapko dekhte hain to aapka mazaaq udate hain, (kehte hain) "Kya yahi hai jo tumhare maboodon ka zikr karta hai?" Jabke woh khud Rehman ke zikr ke munkir hain.
Is Ayah mein Allah Ta'ala Rasoolullah ﷺ ko tasalli de rahe hain aur kuffar ke rawaiye ko bayan kar rahe hain. Jab bhi mushrikeen Nabi Akram ﷺ ko dekhte the, to woh aapka mazaaq udate the aur kehte the, "Kya yahi woh shakhs hai jo tumhare maboodon ko bura kehta hai aur unka zikr karta hai?" Unka yeh istihza aur ta'ana is baat ki daleel tha ke woh aapki risalat ko tasleem nahi karte the. Hairat ki baat yeh hai ke woh khud Allah Ta'ala, jo Rehman hai aur jiski rehmat har cheez par chayi hui hai, uske zikr aur uski wahdaniyat ke munkir the. Unki yeh harkat unki sareeh zidd aur kufr ko zahir karti hai. Woh ek taraf Allah ke Rasool ﷺ ka mazaaq udate the aur doosri taraf khud us zaat ke munkir the jo tamam jahanon ka Rab hai. Yeh unki gumrahi aur haq se inkar ki inteha thi.
Surah 21 : 37
خُلِقَ الْاِنْسَانُ مِنْ عَجَلٍ سَاُورِیْكُمْ اٰیٰتِیْ فَلَا تَسْتَعْجِلُوْنِ
Insan jald-bazi se banaya gaya hai. Main tumhe apni nishaniyan jald dikhaunga, so mujhse jald-bazi na karo.
Is Ayah mein Allah Ta'ala insan ki fitrat ka zikr kar rahe hain ke insan ko jald-bazi se banaya gaya hai. Iska matlab yeh hai ke insan ki tabiyat mein jald-bazi aur be-sabri shamil hai. Woh har cheez ka nateeja foran dekhna chahta hai, chahe woh qayamat ka waada ho ya azab ka. Jab kuffar azab ya qayamat ke bare mein sawal karte the aur usay jald lane ka mutaliba karte the, to Allah Ta'ala ne farmaya ke main tumhe apni nishaniyan (azab ya qayamat) zaroor dikhaunga, lekin tum mujhse jald-bazi na karo. Har cheez ka ek muqarrar waqt hai aur woh apne waqt par hi zahir hogi. Allah Ta'ala ka yeh farman darasal kuffar ke jald-bazi par mabni sawalon ka jawab hai aur unhe sabr ki talqeen hai. Allah ke ehkamat aur waade apne waqt par poore hote hain, un mein koi tabdeeli nahi hoti.
Surah 21 : 38
وَ یَقُوْلُوْنَ مَتٰى هٰذَا الْوَعْدُ اِنْ كُنْتُمْ صٰدِقِیْنَ
Aur woh kehte hain, "Yeh waada kab poora hoga agar tum sacche ho?"
Yeh Ayah pichli Ayah ke tasalsul mein hai aur kuffar ke istihza aur inkar ko mazeed wazeh karti hai. Jab unhe azab ya qayamat ke waade se daraya jata tha, to woh mazahiyan andaaz mein sawal karte the, "Yeh waada kab poora hoga? Agar tum sacche ho to batao." Unka yeh sawal darasal haqiqat ko janna nahi tha, balki Nabi Akram ﷺ aur aapke sahaba ki takzeeb (jhutlana) karna tha. Woh yeh samajhte the ke agar yeh waada saccha hota to ab tak poora ho chuka hota. Unki yeh jald-bazi aur be-sabri unki gumrahi ki alamat thi. Allah Ta'ala ne unke is sawal ka jawab aage ki Ayaton mein diya hai ke qayamat ya azab ka waqt Allah ke ilm mein hai aur woh achaanak aayega.
Surah 21 : 39
لَوْ یَعْلَمُ الَّذِیْنَ كَفَرُوْا حِیْنَ لَا یَكُفُّوْنَ عَنْ وُّجُوْهِهِمُ النَّارَ وَ لَا عَنْ ظُهُوْرِهِمْ وَ لَا هُمْ یُنْصَرُوْنَ
Agar kafir us waqt ko jante jab woh apne chehron aur peethon se aag ko rok na sakenge aur na unki madad ki jayegi (to woh aisi baatein na karte).
Is Ayah mein Allah Ta'ala un kuffar ke anjaam ko bayan kar rahe hain jo qayamat aur azab ka mazaaq udate the. Farmaya ja raha hai ke agar woh us waqt ki shiddat ko jante jab unhe jahannam ki aag se bachane wala koi nahi hoga, to woh kabhi aisi baatein na karte. Us din aag unke chehron aur peethon ko gher legi aur woh usay rokne par qadir nahi honge. Na woh aag ko apne chehron se hata sakenge aur na apni peethon se, aur na hi koi unki madad karne wala hoga. Yeh manzar unki be-basi aur azab ki shiddat ko wazeh karta hai. Yeh Ayah unke liye ek sakht tanbeeh hai jo duniya mein Allah ke waadon ko jhutlate hain aur unka mazaaq udate hain. Us din unhe apni ghalti ka ehsaas hoga, lekin tab tak bahut der ho chuki hogi.
Surah 21 : 40
بَلْ تَاْتِیْهِمْ بَغْتَةً فَتَبْهَتُهُمْ فَلَا یَسْتَطِیْعُوْنَ رَدَّهَا وَ لَا هُمْ یُنْظَرُوْنَ
Balki woh (qayamat) un par achaanak aa jayegi aur unhe hairaan kar degi, phir woh usay rok na sakenge aur na unhe mohlat di jayegi.
Yeh Ayah pichli Ayaton mein kuffar ke sawalon aur unke anjaam ki mazeed wazahat karti hai. Allah Ta'ala farmate hain ke jis qayamat ya azab ka woh mazaaq udate hain, woh un par achaanak aa jayegi. Uska aana itna fori aur hairan kun hoga ke woh bilkul be-khabar reh jayenge. Jab woh achaanak un par toot padegi, to woh unhe hairan aur pareshan kar degi. Us waqt unke paas us azab ko rokne ki koi taqat nahi hogi aur na hi unhe koi mohlat di jayegi ke woh tauba kar saken ya apni ghaltiyon ki talafi kar saken. Yeh Ayah is baat par zor deti hai ke Allah ka azab ya qayamat ka waqt muqarrar hai aur woh kisi bhi lamhe aa sakta hai, aur jab woh aayega to usay koi rok nahi payega. Is mein un logon ke liye ek sakht chetawani hai jo duniya mein ghaflat mein rehte hain.
Surah 21 : 41
وَ لَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِّنْ قَبْلِكَ فَحَاقَ بِالَّذِیْنَ سَخِرُوْا مِنْهُمْ مَّا كَانُوْا بِهٖ یَسْتَهْزِءُوْنَ
Aur yaqeenan aap se pehle bhi Rasoolon ka mazaaq udaya gaya, pas un logon ko gher liya jis ka woh mazaaq udate the.
Is Ayat mein Allah Ta'ala apne Nabi Muhammad ﷺ ko tasalli de rahe hain ke mushrikeen ka aapka mazaaq udana koi nayi baat nahi. Aap se pehle bhi kayi Rasoolon ka mazaaq udaya gaya tha. Yeh unki sunnat rahi hai ke woh Allah ke paigham aur uske paigham laane walon ko hansi mazaaq ka nishana banate hain.
Lekin iska anjaam kya hua? Allah farmate hain ke jin logon ne un Rasoolon ka mazaaq udaya tha, un par wohi azaab aa pada jiska woh mazaaq udate the. Yani, unki takzeeb aur istihza ka nateeja unke liye tabahi aur halakat ki surat mein zahir hua. Yeh is baat ki daleel hai ke Allah ki pakad se koi nahi bach sakta aur uske Rasoolon ki be hurmati karne walon ko uski saza zaroor milti hai. Is mein Ummat-e-Muslima ke liye bhi sabak hai ke woh sabr aur istiqamat ikhtiyar karein.
Surah 21 : 42
قُلْ مَنْ یَّكْلَؤُكُمْ بِالَّیْلِ وَ النَّهَارِ مِنَ الرَّحْمٰنِ١ؕ بَلْ هُمْ عَنْ ذِكْرِ رَبِّهِمْ مُّعْرِضُوْنَ
Kaho, kaun tumhe Raat aur Din mein Rahman se bachata hai? Balki woh apne Rab ki yaad se ghafil hain.
Is Ayat mein Allah Ta'ala mushrikeen se sawal kar rahe hain ke kaun hai jo tumhe raat aur din mein Allah Ta'ala ke azaab se bacha sakta hai? Is sawal ka maqsad unhe yeh ehsaas dilana hai ke Allah ke siwa koi nahi jo unki hifazat kar sake. Jab woh raat ko sote hain ya din mein apni mashghuliyat mein hote hain, to Allah hi unki hifazat karta hai aur unhe har qism ki balaon aur musibaton se bachata hai.
Lekin unka haal yeh hai ke woh apne Rab ki yaad se ghafil hain. Woh Allah ki in naimaton aur uski qudrat par ghaur nahi karte aur uski ibadat se munh modte hain. Unki yeh ghaflat unhe haqeeqat se door kar deti hai aur woh shirk mein mubtala rehte hain. Yeh Ayat is baat par zor deti hai ke insaan ko har waqt Allah ki hifazat aur uski naimaton ka shukr ada karna chahiye aur uski yaad se ghafil nahi hona chahiye.
Surah 21 : 43
اَمْ لَهُمْ اٰلِهَةٌ تَمْنَعُهُمْ مِّنْ دُوْنِنَا١ؕ لَا یَسْتَطِیْعُوْنَ نَصْرَ اَنْفُسِهِمْ وَ لَا هُمْ مِّنَّا یُصْحَبُوْنَ
Kya unke paas hamare siwa koi aise ma'bood hain jo unhe bacha sakein? Woh na apni madad kar sakte hain aur na hi hum se unhe koi sahara milega.
Is Ayat mein Allah Ta'ala mushrikeen ke batil aqeedon ki tardeed karte hue farmate hain ke kya unke paas hamare siwa koi aise ma'bood hain jo unhe hamare azaab se bacha sakein? Yeh ek inkari sawal hai jiska jawab nafi mein hai. Yani, Allah ke siwa koi aisi zaat nahi jo kisi ko uske azaab se bacha sake.
Mazeed wazahat karte hue farmaya gaya ke woh jhoote ma'bood jinhe yeh log poojte hain, woh to apni madad karne ki bhi taqat nahi rakhte, to phir doosron ki kya madad karenge? Woh na apni jaan bacha sakte hain aur na hi unhe Allah ki taraf se koi sahara ya madad milegi. Is Ayat se yeh wazeh hota hai ke sirf Allah hi har qism ki qudrat ka malik hai aur wahi haqeeqi madadgar hai. Uske siwa har cheez kamzor aur na-tawan hai. Shirk karne wale darasal ek be-bunyad sahare par bharosa karte hain.
Surah 21 : 44
بَلْ مَتَّعْنَا هٰۤؤُلَآءِ وَ اٰبَآءَهُمْ حَتّٰى طَالَ عَلَیْهِمُ الْعُمُرُ١ؕ اَفَلَا یَرَوْنَ اَنَّا نَاْتِی الْاَرْضَ نَنْقُصُهَا مِنْ اَطْرَافِهَا١ؕ اَفَهُمُ الْغٰلِبُوْنَ
Balki humne inko aur inke baap dada ko zindagi ka lutf diya, yahan tak ke unpar umar lambi ho gayi. Kya woh nahi dekhte ke hum zameen ko uske kinaron se kam karte chale aa rahe hain? To kya woh ghalib hain?
Is Ayat mein Allah Ta'ala mushrikeen ki ghaflat aur unki duniya parasti ko bayan karte hain. Farmaya gaya ke humne in logon ko aur inke baap dada ko duniya mein lambi umar aur naimaton se nawaza, jiski wajah se woh ghaflat mein pad gaye aur samjhe ke unhe koi pakadne wala nahi. Unki lambi umar aur khushhali unke liye fitna ban gayi.
Phir unhe tanbeeh ki ja rahi hai ke kya woh nahi dekhte ke hum zameen ko uske kinaron se kam karte chale aa rahe hain? Is se murad yeh hai ke Allah Ta'ala musalmanon ko fatah ata farma kar kufr ki sarzameen ko kam karte ja rahe hain, ya yeh ke har taraf se zameen par tabahi aur barbadi aa rahi hai. Is mein unke liye nishani hai ke duniya ki yeh naimatein aur lambi umar arzi hain aur Allah ki qudrat har cheez par ghalib hai. Kya woh is sab ke bawajood apne aap ko ghalib samajhte hain? Hargiz nahi, Allah hi ghalib hai aur uski pakad se koi nahi bach sakta.
Surah 21 : 45
قُلْ اِنَّمَاۤ اُنْذِرُكُمْ بِالْوَحْیِ١ۖ٘ وَ لَا یَسْمَعُ الصُّمُّ الدُّعَآءَ اِذَا مَا یُنْذَرُوْنَ
Kaho, main tumhe sirf Wahi ke zariye darata hoon, aur behre pukar nahi sunte jab unhe daraya jata hai.
Is Ayat mein Allah Ta'ala apne Nabi ﷺ ko hukm dete hain ke mushrikeen se keh dein ke main tumhe sirf Wahi ke zariye darata hoon. Yani, jo kuch main tumhe bata raha hoon, woh meri apni baat nahi, balki Allah Ta'ala ki taraf se nazil shuda kalam hai. Is mein koi shak nahi ke Quran-e-Kareem Allah ki Wahi hai aur uski har baat haqeeqat par mabni hai. Is Wahi ke zariye logon ko azaab-e-Ilahi se daraya jata hai aur unhe seedhi raah dikhayi jaati hai.
Lekin un logon ka haal kya hai jo is Wahi ko nahi sunte? Allah Ta'ala farmate hain ke behre pukar nahi sunte jab unhe daraya jata hai. Yahan 'behre' se murad woh log hain jo haq baat sunne se inkar karte hain aur apne dilon par taale laga lete hain. Jis tarah ek haqeeqi behra insaan awaz nahi sun sakta, isi tarah yeh log bhi Wahi ki awaz ko nahi sunte, chahe unhe kitni hi wazahat se daraya jaye. Unki yeh be-hisssi unhe hidayat se mehroom rakhti hai.
Surah 21 : 46
وَ لَئِنْ مَّسَّتْهُمْ نَفْحَةٌ مِّنْ عَذَابِ رَبِّكَ لَیَقُوْلُنَّ یٰوَیْلَنَاۤ اِنَّا كُنَّا ظٰلِمِیْنَ
Aur agar inhein tumhare Rab ke azab ki zara si bhi hawa lag jaye to woh foran keh uthenge: Haaye hamari kambakhti! Beshak hum hi zalim the.
Is ayat mein Allah Ta'ala un logon ki halat bayan farma rahe hain jo dunya mein Allah ke azab ka inkar karte hain ya uski parwah nahi karte. Farmaya gaya hai ke agar inhein tumhare Rab ke azab ki ek mamooli si hawa ya jhonka bhi lag jaye, to woh foran apni ghalti ka iqrar kar lenge. Unki zubanon se foran yeh alfaz nikalenge: "Haaye hamari kambakhti! Beshak hum hi zalim the."
Yeh is baat ki nishani hai ke Allah ka azab itna shadeed aur dardnak hoga ke uski zara si bhi jhalak ya asar logon ko apni sari sarkashi bhula kar apni haqeeqat aur zulm ka iqrar karne par majboor kar dega. Yeh ayat un logon ke liye ek sakht tanbeeh hai jo Allah ki qudrat aur uske azab ko halka samajhte hain. Isse yeh bhi wazeh hota hai ke insaan apni ghalti ka iqrar tab karta hai jab us par azab ki shiddat zahir ho jati hai, lekin us waqt iqrar ka koi faida nahi hoga.
Surah 21 : 47
وَ نَضَعُ الْمَوَازِیْنَ الْقِسْطَ لِیَوْمِ الْقِیٰمَةِ فَلَا تُظْلَمُ نَفْسٌ شَیْئًا وَ اِنْ كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ اَتَیْنَا بِهَا وَ كَفٰى بِنَا حٰسِبِیْنَ
Aur hum Qayamat ke din insaf ke tarazu qaim karenge, phir kisi jaan par zara bhi zulm na hoga. Aur agar (amal) rai ke danay ke barabar bhi hoga to hum usey le aayenge. Aur hum hisab lene ke liye kafi hain.
Is ayat mein Allah Ta'ala Qayamat ke din apne adl-o-insaf ka bayan farma rahe hain. Allah Ta'ala farmate hain ke Qayamat ke din hum insaf ke tarazu qaim karenge. Yeh tarazu itne adil honge ke kisi bhi jaan par zara barabar bhi zulm nahi hoga. Har shakhs ko uske aamal ka pura pura badla milega, chahe woh naik ho ya bad.
Mazeed farmaya gaya hai ke agar koi amal rai ke danay ke barabar bhi hoga, to Allah usey bhi pesh kar denge aur uska hisab lenge. Isse yeh wazeh hota hai ke koi chhota se chhota amal bhi Allah ki nazar se posheeda nahi rahega aur uska hisab liya jayega. Ayat ke ikhtitam par Allah Ta'ala ne farmaya: "Aur hum hisab lene ke liye kafi hain." Yeh is baat ki daleel hai ke Allah Ta'ala ka hisab nihayat mukammal, adil aur be-misal hoga, aur usmein koi kami ya ghalti nahi hogi. Is ayat se aamal ki ahmiyat aur akhirat ki jawabdehi ka ehsas hota hai.
Surah 21 : 48
وَ لَقَدْ اٰتَیْنَا مُوْسٰى وَ هٰرُوْنَ الْفُرْقَانَ وَ ضِیَآءً وَّ ذِكْرًا لِّلْمُتَّقِیْنَ
Aur beshak humne Moosa aur Haroon ko Furqan (haq-o-batil mein farq karne wali kitab) aur roshni aur mutaqiyon ke liye naseehat di.
Is ayat mein Allah Ta'ala ne Hazrat Moosa (AS) aur Hazrat Haroon (AS) par apni nematon ka zikr farmaya hai. Allah ne unhein "Furqan" ata kiya, jo haq aur batil ke darmiyan farq karne wali kitab thi, yaani Taurat. Yeh kitab sirf ek qanooni nizam nahi thi, balki yeh hidayat ka ek mukammal zariya thi jo logon ko gumrahi se nikal kar seedhi raah dikhati thi.
Is kitab ko "Ziya" (roshni) bhi kaha gaya hai, kyunki yeh jahalat aur gumrahi ke andheron mein hidayat ki roshni thi, jis se log apni manzilen talash karte the. Mazeed, yeh "Zikr" (naseehat) thi un logon ke liye jo Allah se darte hain, yaani mutaqiyon ke liye. Yeh is baat ki daleel hai ke Allah ne hamesha apne paighambaron ko aisi kitaben aur mojizat diye hain jo logon ke liye hidayat aur rehnumai ka zariya banein, aur unhein taqwa ikhtiyar karne ki targheeb dein.
Surah 21 : 49
الَّذِیْنَ یَخْشَوْنَ رَبَّهُمْ بِالْغَیْبِ وَ هُمْ مِّنَ السَّاعَةِ مُشْفِقُوْنَ
Jo apne Rab se ghaib mein darte hain aur woh Qayamat se khaufzada rehte hain.
Yeh ayat pichli ayat mein zikr kiye gaye mutaqiyon ki sifaton ko bayan karti hai. Mutaqi woh log hain jo apne Rab se ghaib mein darte hain. Iska matlab hai ke woh Allah se us waqt bhi khauf khate hain jab koi unhein dekhne wala na ho, aur woh tanha hon. Unka yeh khauf sirf zahiri nahi hota, balki dil ki gehraiyon se hota hai, jo unhein har burai se rokta hai aur har bhalai ki taraf raghib karta hai.
Mazeed, woh Qayamat se bhi khaufzada rehte hain, yaani us din ke hisab-o-kitab aur jaza-o-saza se darte hain. Yeh khauf unhein dunya mein naik aamal karne aur buraiyon se bachne par ubharta hai, kyunki woh jante hain ke Qayamat ka din haq hai aur wahan har amal ka hisab hoga. Yeh sifatein ek sache momin ki alamat hain jo Allah ki azmat aur uski pakad ko samajhta hai, aur isi samajh ki bunyad par apni zindagi guzarta hai.
Surah 21 : 50
وَ هٰذَا ذِكْرٌ مُّبٰرَكٌ اَنْزَلْنٰهُ اَفَاَنْتُمْ لَهٗ مُنْكِرُوْنَ
Aur yeh (Quran) ek mubarak naseehat hai jise humne nazil kiya hai. To kya tum iske munkir ho?
Is ayat mein Allah Ta'ala Quran-e-Kareem ki azmat aur fazilat bayan farma rahe hain. Quran ko "Zikr-un-Mubarak" (ek mubarak naseehat) kaha gaya hai. Iska matlab hai ke yeh kitab sirf naseehat hi nahi, balki barkaton wali hai, jiske parhne, samajhne aur amal karne se dunya aur akhirat mein khair-o-barkat hasil hoti hai. Yeh Allah ki taraf se nazil shuda hai, jo iski sachaai aur haqaniyat ki daleel hai.
Ayat ke ikhtitam par sawal kiya gaya hai: "Afa antum lahu munkirun?" (To kya tum iske munkir ho?). Yeh sawal inkar karne walon par ta'ajjub aur malamat ke taur par hai, ke itni azmat aur barkaton wali kitab ka inkar kaise kiya ja sakta hai. Yeh un logon ke liye tanbeeh hai jo Quran ki hidayat se munh modte hain aur uski azmat ko tasleem nahi karte, halanke ismein unki dunya aur akhirat ki kamyabi ka raaz posheeda hai.
Surah 21 : 51
وَ لَقَدْ اٰتَیْنَاۤ اِبْرٰهِیْمَ رُشْدَهٗ مِنْ قَبْلُ وَ كُنَّا بِهٖ عٰلِمِیْنَۚ
Aur humne Ibrahim (Alaihis Salam) ko pehle hi uski hidayat ata farma di thi aur hum usko khoob jante the.
Is ayat mein Allah Ta'ala Hazrat Ibrahim (Alaihis Salam) ki fazeelat aur unki paighambari ka zikr farma rahe hain. Allah ne unko bachpan se hi hidayat aur sahi samajh ata farma di thi. Yeh hidayat unko kisi ustad ya mahol se nahi mili thi, balkay Allah Ta'ala ki taraf se khaas inaam tha. Iska matlab yeh hai ke unki fitrat mein hi tauheed aur haq ki pehchan thi, jaisa ke Surah An'am mein bhi zikr hai ke unhone sitaron, chand aur suraj ko dekh kar Allah ki wahdaniyat ko pehchana. Allah Ta'ala unke haal se khoob waqif tha aur janta tha ke woh risalat ke liye behtareen shakhsiyat hain. Unhone apni qaum aur baap ke shirk ko bachpan se hi ghalat samjha aur usse bezaari ka izhar kiya.
Surah 21 : 52
اِذْ قَالَ لِاَبِیْهِ وَ قَوْمِهٖ مَا هٰذِهِ التَّمَاثِیْلُ الَّتِیْۤ اَنْتُمْ لَهَا عٰكِفُوْنَ
Jab unhone apne baap aur apni qaum se kaha, "Yeh kya mooratien hain jin par tum jame baithe ho?"
Is ayat mein Hazrat Ibrahim (Alaihis Salam) ki da'wat-e-tauheed ka aghaz bayan kiya gaya hai. Unhone apni qaum aur apne baap se sawal kiya ke yeh kya mooratien hain jin ki tum ibadat karte ho aur jin par tum itne jame baithe ho? Yeh sawal unhone unke shirk par hairat aur inkar ke andaz mein kiya. Is sawal ka maqsad unko ghaflat se bedar karna aur unki aqal ko mutawajjeh karna tha ke woh jin cheezon ki ibadat kar rahe hain, woh nafa-o-nuqsan ki malik nahi hain. Yeh unki hikmat-e-da'wat ka hissa tha ke pehle sawal ke zariye unko sochne par majboor kiya jaye.
Surah 21 : 53
قَالُوْا وَجَدْنَاۤ اٰبَآءَنَا لَهَا عٰبِدِیْنَ
Unhone kaha, "Humne apne baap-dada ko inki ibadat karte hue paya hai."
Hazrat Ibrahim (Alaihis Salam) ke sawal ke jawab mein unki qaum ne koi aqli ya naqli daleel pesh nahi ki, balkay sirf yeh kaha ke "Humne apne baap-dada ko inki ibadat karte hue paya hai." Yeh jawab aksar gumrah qaumon ki taraf se diya jata hai jab unke paas haq ke muqable mein koi daleel nahi hoti. Woh sirf apne buzurgon ki taqleed aur unke tareeqon par chalne ko hi haq samajhte hain, chahe woh tareeqe kitne hi ghalat kyun na hon. Is se maloom hota hai ke taqleed-e-aba (ancestor worship) shirk aur gumrahi ki ek badi wajah hai, jo logon ko haq qabool karne se rokti hai.
Surah 21 : 54
قَالَ لَقَدْ كُنْتُمْ اَنْتُمْ وَ اٰبَآؤُكُمْ فِیْ ضَلٰلٍ مُّبِیْنٍ
Ibrahim (Alaihis Salam) ne farmaya, "Yaqeenan tum aur tumhare baap-dada khuli gumrahi mein the."
Qaum ke jawab par Hazrat Ibrahim (Alaihis Salam) ne foran tardeed ki aur wazeh taur par farmaya ke "Yaqeenan tum aur tumhare baap-dada khuli gumrahi mein the." Unhone is baat ko qatai taur par radd kar diya ke buzurgon ki taqleed haq ki daleel ho sakti hai. Unhone bataya ke agar buzurg ghalat raaste par hon to unki pairwi karna bhi gumrahi hai. Is ayat mein Ibrahim (A.S.) ne bila jhijhak haq ka elaan kiya aur shirk ko khuli gumrahi qarar diya. Yeh anbiya (Alaihimus Salam) ka tareeqa hai ke woh haq ko wazeh karte hain aur batil ko batil kehte hain, chahe uske muqable mein kitni hi purani rasmein aur riwaj kyun na hon.
Surah 21 : 55
قَالُوْۤا اَجِئْتَنَا بِالْحَقِّ اَمْ اَنْتَ مِنَ اللّٰعِبِیْنَ
Unhone kaha, "Kya tum hamare paas haq baat lekar aaye ho ya tum mazaaq karne walon mein se ho?"
Jab Hazrat Ibrahim (Alaihis Salam) ne unki gumrahi ko wazeh kar diya, to qaum ne unki baat ko sanjeedgi se nahi liya. Unhone sawal kiya ke "Kya tum hamare paas haq baat lekar aaye ho ya tum mazaaq karne walon mein se ho?" Yeh unki ghaflat, hat-dharmi aur haq se inkar ki nishani thi. Aksar jab anbiya (Alaihimus Salam) apni qaumon ko haq ki da'wat dete hain to log un par mazaaq karne, jhoot bolne ya pagal hone ka ilzam lagate hain. Is sawal se unhone Ibrahim (A.S.) ki da'wat ki ahmiyat ko kam karne ki koshish ki aur unki baat ko hansi mazaaq mein urana chaha. Lekin Ibrahim (A.S.) ne apni da'wat mein koi narmi nahi dikhai.
Surah 21 : 56
قَالَ بَلْ رَّبُّكُمْ رَبُّ السَّمٰوٰتِ وَ الْاَرْضِ الَّذِیْ فَطَرَهُنَّ١ۖ٘ وَ اَنَا عَلٰى ذٰلِكُمْ مِّنَ الشّٰهِدِیْنَ
(Ibrahim ne) kaha, "Balki tumhara Rabb to woh hai jo aasmano aur zameen ka Rabb hai, jisne unhein paida kiya hai, aur main is par gawahon mein se hoon."
Hazrat Ibrahim (A.S) ne apni qaum ke but-paraston ko jawab dete hue farmaya ke tumhare yeh but kisi kaam ke nahi, balki tumhara haqeeqi Rabb woh hai jo aasmano aur zameen ka khaliq hai. Usi ne in sab ko be-misaal tareeqe se paida kiya hai. Woh zaat jo itni azeem makhlooqat ko wajood bakhsh sakti hai, wahi ibadat ke laiq hai. Ibrahim (A.S) ne mazeed farmaya ke main is haqeeqat par gawahon mein se hoon, yaani main is baat ki gawahi deta hoon ke Allah Ta'ala hi wahid mabood hai aur uski qudrat be-misaal hai. Yeh unki dawat ka bunyadi usool tha, jisme unhone Allah ki wahdaniyat aur uski khaliqiyat ko wazeh kiya.
Surah 21 : 57
وَ تَاللّٰهِ لَاَكِیْدَنَّ اَصْنَامَكُمْ بَعْدَ اَنْ تُوَلُّوْا مُدْبِرِیْنَ
Aur Allah ki qasam! Main tumhare buto ke saath zaroor koi tadbeer karunga jab tum peeth pher kar chale jaoge.
Hazrat Ibrahim (A.S) ne apni qaum ke samne Allah ki qasam kha kar yeh irada zahir kiya ke woh unke buto ke saath koi tadbeer karenge. Yeh unhone us waqt kaha jab qaum ke log apne buto ki tareef kar rahe the aur Ibrahim (A.S) unki but-parasti se bezaar the. Unka maqsad yeh tha ke woh logon ko but-parasti ki be-faida hone ka saboot amali taur par dikhayen. Unhone is kaam ke liye us waqt ka intezar kiya jab log kisi tehwar ya munasibat par shahar se bahar chale jayenge aur but-khana khali hoga. Yeh unki hikmat-e-dawat ka hissa tha taake woh apni qaum ko ghaur-o-fikr par majboor kar saken.
Surah 21 : 58
فَجَعَلَهُمْ جُذٰذًا اِلَّا كَبِیْرًا لَّهُمْ لَعَلَّهُمْ اِلَیْهِ یَرْجِعُوْنَ
Phir usne un sab ko tukde tukde kar diya, siwaye unke bade but ke, taake woh uski taraf rujoo karein.
Jab qaum ke log shahar se bahar chale gaye, to Hazrat Ibrahim (A.S) ne mauqa pa kar but-khane mein dakhil hue aur sab buto ko tukde tukde kar diya. Unhone sirf sabse bade but ko salamat chhod diya aur uske kandhe par kulhari rakh di. Iska maqsad yeh tha ke jab log wapas aayen to woh bade but se sawal karein aur uski be-basi ko pehchan saken. Yeh Ibrahim (A.S) ki aqal-mandi aur dawat ka ek tareeqa tha, taake log khud ghaur-o-fikr karein ke jo but apni hifazat nahi kar sakta, woh kisi aur ko kya faida pahunchayega. Is waqiye ka zikr Quran mein Surah As-Saffat mein bhi milta hai.
Surah 21 : 59
قَالُوْا مَنْ فَعَلَ هٰذَا بِاٰلِهَتِنَاۤ اِنَّهٗ لَمِنَ الظّٰلِمِیْنَ
Unhone kaha, "Hamare maboodon ke saath yeh kisne kiya? Beshak woh zalimon mein se hai."
Jab qaum ke log apne tehwar se wapas aaye aur apne buto ko toota hua dekha, to woh shadeed hairat aur gusse mein aa gaye. Unhone fauran is kaam ko karne wale ko zalim qarar diya. Unki soch mein yeh baat thi ke buto ko nuqsan pahunchana ek bahut bada zulm hai, halanke woh but khud ko bhi bacha nahi sakte the. Yeh unki jahalat aur but-parasti mein gehri doob jane ki nishani thi. Unhein is baat ka ehsaas nahi tha ke haqeeqi zulm to Allah ke siwa kisi aur ki ibadat karna hai. Unhone fauran mujrim ki talash shuru kar di.
Surah 21 : 60
قَالُوْا سَمِعْنَا فَتًى یَّذْكُرُهُمْ یُقَالُ لَهٗۤ اِبْرٰهِیْمُؕ
Unhone kaha, "Humne ek naujawan ko suna tha jo unka zikr karta tha, jise Ibrahim kaha jata hai."
Buto ki barbadi dekh kar jab qaum ke log mujrim ki talash mein the, to unmein se kuch logon ko yaad aaya ke ek naujawan tha jo aksar unke buto ke khilaf baat karta tha aur unhein bura bhala kehta tha. Unhone kaha, "Humne ek naujawan ko suna tha jo in buto ka zikr karta tha (yaani unki burai karta tha), jise Ibrahim kaha jata hai." Yeh is baat ki taraf ishara hai ke Ibrahim (A.S) apni dawat ka kaam pehle se shuru kar chuke the aur apni qaum mein but-parasti ke khilaf apni awaz uthate the. Ab unhein mauqa mila ke woh Ibrahim (A.S) se is bare mein pooch-gachh karein aur unhein jawab-talab karein.
Surah 21 : 61
قَالُوْا فَاْتُوْا بِهٖ عَلٰۤى اَعْیُنِ النَّاسِ لَعَلَّهُمْ یَشْهَدُوْنَ
Unhon ne kaha: "To use logon ki aankhon ke saamne lao taake woh gawah banen."
Jab qaum ne apne maboodon ki be hurmati dekhi aur unhein toota hua paya, to unhein yaqeen ho gaya ke yeh kaam Ibrahim (AS) ka hai, kyunke woh hi un ke khilaf the. Is par unhon ne yeh faisla kiya ke Ibrahim (AS) ko aam logon ke saamne pesh kiya jaye taake woh sab is waqiye ke gawah banen aur Ibrahim (AS) ko un ke kiye ki saza di ja sake. Un ka maqsad tha ke Ibrahim (AS) ko ruswa kiya jaye aur un ke khilaf dalail jama kiye ja saken. Yeh un ki taraf se ek siyasi aur mazhabi adalat thi jahan woh Ibrahim (AS) ko mujrim saabit karna chahte the.
Is waqiye se zahir hota hai ke kufaar kis tarah apne batil aqeedon ki hifazat ke liye har had tak jaane ko tayyar the, aur unhein haq ki taraf bulane wale se dushmani thi.
Surah 21 : 62
قَالُوْۤا ءَاَنْتَ فَعَلْتَ هٰذَا بِاٰلِهَتِنَا یٰۤاِبْرٰهِیْمُؕ
Unhon ne kaha: "Kya tum ne hamare maboodon ke saath yeh kiya hai, ae Ibrahim?"
Jab Ibrahim (AS) ko logon ke saamne laya gaya, to un ki qaum ne un se seedha aur do-tok sawal kiya. Unhon ne poocha, "Kya tum ne hamare maboodon ke saath yeh sulook kiya hai, ae Ibrahim?" Yeh sawal un ki taraf se ek ilzam tha, kyunke woh Ibrahim (AS) ke khilaf un ki dushmani aur un ke but-parasti ke inkar se waqif the. Is sawal mein un ki gusse aur hairani dono shamil the. Woh chahte the ke Ibrahim (AS) apne jurm ka iqrar karen taake unhein saza di ja sake. Is tarah unhon ne Ibrahim (AS) ko aam logon ke saamne be-naqaab karne ki koshish ki.
Is se pata chalta hai ke kis tarah batil parast log haq ki dawat dene wale se mukhalfat karte hain aur unhein dabane ki koshish karte hain.
Surah 21 : 63
قَالَ بَلْ فَعَلَهٗ١ۖۗ كَبِیْرُهُمْ هٰذَا فَسْئَلُوْهُمْ اِنْ كَانُوْا یَنْطِقُوْنَ
Ibrahim ne kaha: "Balkeh yeh kaam in ke bade (sardar) ne kiya hai. Tum inhi se pooch lo agar yeh bol sakte hain."
Ibrahim (AS) ne apni qaum ko hikmat aur daleel ke saath jawab diya. Unhon ne seedha iqrar karne ke bajaye, unhein un ke aqeede ki kamzori ki taraf mutawajjeh kiya. Unhon ne kaha ke yeh kaam in ke bade but ne kiya hai, aur phir unhein challenge kiya ke agar woh bol sakte hain to unhi se pooch lo. Is jawab ka maqsad unhein yeh ehsaas dilana tha ke jin maboodon ki woh ibadat karte hain, woh to itne be-jaan hain ke na bol sakte hain aur na hi apna difa kar sakte hain. Yeh Ibrahim (AS) ki taraf se tauheed ki dawat aur shirk ki tardeed ka ek behtareen tareeqa tha.
Is se Ibrahim (AS) ki aqal-mandi aur Allah par tawakkal zahir hota hai.
Surah 21 : 64
فَرَجَعُوْۤا اِلٰۤى اَنْفُسِهِمْ فَقَالُوْۤا اِنَّكُمْ اَنْتُمُ الظّٰلِمُوْنَۙ
Phir woh apni zaaton ki taraf palte aur kehne lage: "Beshak tum hi zaalim ho."
Ibrahim (AS) ke hikmat bhare jawab ne qaum ko gehri soch mein daal diya. Woh aapas mein guftugu karne lage aur ek doosre ko malamat karne lage. Unhon ne apni zaaton ki taraf ruju kiya aur yeh tasleem kiya ke "Beshak tum hi zaalim ho." Is lamhe unhein apni ghalti ka ehsaas hua ke woh aise be-jaan buto ki ibadat karte hain jo na bol sakte hain aur na hi apna difa kar sakte hain. Yeh un ke liye ek haqeeqat ka lamha tha jahan unhein apni batil parasti ki haqeeqat samajh mein aayi. Yeh Ibrahim (AS) ki daleel ki taqat thi jis ne unhein apni ghalti ka iqrar karne par majboor kar diya.
Yeh ayat batati hai ke haq ki daleel jab pesh ki jati hai to woh dilon par asar karti hai.
Surah 21 : 65
ثُمَّ نُكِسُوْا عَلٰى رُءُوْسِهِمْ١ۚ لَقَدْ عَلِمْتَ مَا هٰۤؤُلَآءِ یَنْطِقُوْنَ
Phir woh apne saron ke bal ulte ho gaye (aur kehne lage): "Tum jaante ho ke yeh bol nahi sakte."
Apni ghalti ka ehsaas hone ke bawajood, qaum phir se apni purani zid aur kufr par wapas aa gayi. Unhon ne sharmindagi se apne sar jhuka liye aur Ibrahim (AS) se kehne lage, "Tum to jaante ho ke yeh but bol nahi sakte." Is tarah unhon ne Ibrahim (AS) ki daleel ko tasleem to kiya ke but be-jaan hain, lekin phir bhi apni batil parasti se baaz na aaye. Yeh un ki gehri gumrahi aur haqeeqat se inkar ki nishani thi. Unhon ne apni aqal ko istemal karne ke bajaye, apni purani rasmon aur aqeedon par qayam rehne ko tarjeeh di. Yeh ayat batati hai ke kis tarah log haq ko jaan kar bhi us se munh mod lete hain.
Is se un ki hat-dharmi aur shirk par israr zahir hota hai.
Surah 21 : 66
قَالَ اَفَتَعْبُدُوْنَ مِنْ دُوْنِ اللّٰهِ مَا لَا یَنْفَعُكُمْ شَیْئًا وَّ لَا یَضُرُّكُمْ
Usne kaha, "Kya tum Allah ke siwa un cheezon ki ibadat karte ho jo na tumhe koi nafa de sakti hain aur na koi nuqsan pahuncha sakti hain?"
Hazrat Ibrahim (AS) ne apni qaum se mukhatib hokar unke shirk par aqli daleel pesh ki. Unhone farmaya, "Kya tum Allah Ta'ala ko chhod kar un cheezon ki ibadat karte ho jo na tumhe koi faida pahuncha sakti hain aur na koi nuqsan?" Is ayat mein Ibrahim (AS) ne mushrikeen ko unke maboodon ki haqeeqat se aagah kiya. Yeh but, jinhe woh poojte the, na to kisi ko rizq de sakte the, na bimari se shifa, aur na hi kisi musibat se bacha sakte the. Isi tarah, woh kisi ko nuqsan pahunchane ki bhi taqat nahi rakhte the. Ibrahim (AS) ka maqsad yeh tha ke log apni aqal se kaam lein aur samjhein ke ibadat sirf us zaat ki honi chahiye jo har qism ke ikhtiyar ka malik ho.
Surah 21 : 67
اُفٍّ لَّكُمْ وَ لِمَا تَعْبُدُوْنَ مِنْ دُوْنِ اللّٰهِ اَفَلَا تَعْقِلُوْنَ
Tum par afsos hai aur un par bhi jin ki tum Allah ke siwa ibadat karte ho! Kya tum aqal nahi rakhte?
Hazrat Ibrahim (AS) ne apni qaum ke shirk aur but-parasti par shadeed nafrat aur malamat ka izhar kiya. Unhone farmaya, "Uff hai tum par aur un par bhi jin ki tum Allah ke siwa ibadat karte ho!" Yeh kalma unki be-basi, be-aqli aur gumrahi par sakht tanqeed tha. Ibrahim (AS) ne unhe jhinjhodte hue sawal kiya, "Kya tum aqal nahi rakhte?" Is sawal ka maqsad unhe ghaur-o-fikr ki dawat dena tha. Jab unke mabood na faida de sakte hain na nuqsan, to unki ibadat karna sirf be-aqli aur gumrahi hai. Quran-e-Kareem mein kayi maqamat par Allah Ta'ala ne insano ko apni aqal istemal karne ki talqeen ki hai taake woh haq aur batil mein farq kar sakein.
Surah 21 : 68
قَالُوْا حَرِّقُوْهُ وَ انْصُرُوْۤا اٰلِهَتَكُمْ اِنْ كُنْتُمْ فٰعِلِیْنَ
Unhone kaha, "Isko jala do aur apne maboodon ki madad karo, agar tum kuch karne wale ho."
Jab Hazrat Ibrahim (AS) ne apni qaum ke but-parasti ko be-bunyad sabit kar diya aur unke maboodon ki haqeeqat wazeh kar di, to mushrikeen ke paas koi jawab na raha. Unhone aqli daleelon ka muqabla taqat aur zulm se karna chaha. Unhone ghusse mein aakar kaha, "Isko jala do aur apne maboodon ki madad karo, agar tum kuch karne wale ho." Yeh unki be-basi aur shirk par israar ki alamat thi. Woh samajhte the ke Ibrahim (AS) ko jala kar woh apne maboodon ki be-hurmati ka badla le lenge aur unki izzat bahaal kar denge. Unka yeh faisla darasal unki gumrahi aur haq se inkar ki inteha thi.
Surah 21 : 69
قُلْنَا یٰنَارُ كُوْنِیْ بَرْدًا وَّ سَلٰمًا عَلٰۤى اِبْرٰهِیْمَ
Humne farmaya, "Aye aag! Ibrahim par thandi aur salamati wali ho ja."
Jab mushrikeen ne Hazrat Ibrahim (AS) ko aag mein phenk diya aur unhe tabah karne ka mansooba banaya, to Allah Ta'ala ne apni qudrat ka izhar farmaya. Allah ne aag ko hukm diya, "Aye aag! Ibrahim par thandi aur salamati wali ho ja." Yeh Allah ki azmat aur Ibrahim (AS) ka mojiza tha. Aag, jo apni fitrat ke aitbar se jalati hai, Allah ke hukm se thandi aur pur-aman ho gayi. Is tarah Ibrahim (AS) ko aag se koi nuqsan nahi pahuncha. Yeh waqia is baat ki daleel hai ke Allah Ta'ala har cheez par qadir hai aur woh apne nek bandon ki hifazat karta hai. Is ayat mein Allah ki qudrat ka behtareen muzahira hai, jahan sabab (aag ka jalana) ko musabbib-ul-asbab (Allah) ne be-asar kar diya.
Surah 21 : 70
وَ اَرَادُوْا بِهٖ كَیْدًا فَجَعَلْنٰهُمُ الْاَخْسَرِیْنَ
Aur unhone Ibrahim ke saath makr karna chaha, to humne unhi ko sab se zyada nuqsan uthane wala bana diya.
Mushrikeen ne Hazrat Ibrahim (AS) ke khilaf ek shadeed saazish ki thi. Unka maqsad Ibrahim (AS) ko aag mein jala kar khatam karna tha taake woh unke deen aur maboodon ki mukhalifat na kar sakein. Lekin Allah Ta'ala ne unki saazish ko nakam bana diya. Quran farmata hai, "Aur unhone Ibrahim ke saath makr karna chaha, to humne unhi ko sab se zyada nuqsan uthane wala bana diya." Is ayat mein Allah Ta'ala ne wazeh kiya ke zalimon ka har makr aur saazish Allah ke muqable mein be-asar hai. Unhone Ibrahim (AS) ko nuqsan pahunchana chaha, lekin natija yeh nikla ke woh khud dunya aur akhirat mein sab se bade khasare mein pad gaye. Allah apne bandon ka behtareen madadgar hai aur woh zalimon ke makr ko unhi par palat deta hai.
Surah 21 : 71
وَ نَجَّیْنٰهُ وَ لُوْطًا اِلَى الْاَرْضِ الَّتِیْ بٰرَكْنَا فِیْهَا لِلْعٰلَمِیْنَ
Aur humne unko (Ibrahim ko) aur Loot (Alaihis Salam) ko us zameen ki taraf nijaat di jismein humne jahan walon ke liye barkat rakhi hai.
Is ayat mein Allah Ta'ala ne Hazrat Ibrahim (Alaihis Salam) aur unke bhatije Hazrat Loot (Alaihis Salam) ki nijaat aur hijrat ka zikr farmaya hai. Jab Hazrat Ibrahim (Alaihis Salam) ko unki qaum ne aag mein dala aur Allah ne unhein mehfooz rakha, to uske baad unhone apne watan (Iraq) se hijrat ki. Allah Ta'ala ne unhein aur Hazrat Loot (Alaihis Salam) ko us zameen ki taraf nijaat di jo barkaton wali hai.
Is zameen se muraad Shaam (Syria) aur Palestine ka ilaqa hai, jise Allah Ta'ala ne nabiyon aur rasoolon ki sarzameen banaya aur jahan deeni aur dunyawi barkatein rakhi hain. Yeh ilaqa apni zarkhezi, paani aur anbiya ki aamad ki wajah se jahan walon ke liye barkaton ka markaz bana. Is hijrat ke zariye Allah ne unhein ek puraman aur ba-barkat jagah ata farmai jahan se unhone apni dawat ka kaam jari rakha.
Surah 21 : 72
وَ وَهَبْنَا لَهٗۤ اِسْحٰقَ وَ یَعْقُوْبَ نَافِلَةً وَ كُلًّا جَعَلْنَا صٰلِحِیْنَ
Aur humne unko (Ibrahim ko) Ishaq ata farmaya aur Yaqoob (unke pote) mazeed, aur humne sab ko saleh banaya.
Is ayat mein Allah Ta'ala ne Hazrat Ibrahim (Alaihis Salam) par apni ek aur nemat ka zikr farmaya hai. Allah ne unhein Hazrat Ishaq (Alaihis Salam) jaisa farzand ata farmaya, aur phir unke bete ke taur par Hazrat Yaqoob (Alaihis Salam) ko bhi bakhsha. Lafz 'nafilah' ka matlab hai 'mazeed' ya 'extra', jo is baat ki taraf ishara karta hai ke Hazrat Yaqoob (Alaihis Salam) ka milna Hazrat Ishaq (Alaihis Salam) ke milne ke baad ek izafi nemat thi.
Allah Ta'ala ne is baat ki bhi wazahat farmai ke 'humne sab ko saleh banaya'. Iska matlab hai ke yeh tamam anbiya (Ibrahim, Ishaq, Yaqoob) Allah ke farmabardar, naik aur parhezgar bande the. Unhone apni zindagi Allah ki raza ke mutabiq guzari aur logon ko bhi naik raah ki taraf bulaya. Yeh unki nabuwat aur risalat ki bunyad thi ke woh khud bhi saleh the aur doosron ke liye bhi hidayat ka zariya bane.
Surah 21 : 73
وَ جَعَلْنٰهُمْ اَئِمَّةً یَّهْدُوْنَ بِاَمْرِنَا وَ اَوْحَیْنَاۤ اِلَیْهِمْ فِعْلَ الْخَیْرٰتِ وَ اِقَامَ الصَّلٰوةِ وَ اِیْتَآءَ الزَّكٰوةِ وَ كَانُوْا لَنَا عٰبِدِیْنَ
Aur humne unhein (anbiya ko) peshwa banaya jo hamare hukm se hidayat karte the, aur humne unki taraf naik kaam karne, namaz qaim karne aur zakat dene ka hukm bheja, aur woh hamare hi ibadat guzar the.
Is ayat mein Allah Ta'ala ne anbiya-e-Kiram (Hazrat Ibrahim, Ishaq, Yaqoob Alaihimus Salam) ke maqam aur unki zimmedariyon ko bayan farmaya hai. Allah ne unhein 'a'immah' (peshwa) banaya, yani aise rehnuma jo logon ko Allah ke hukm se hidayat ki taraf bulate the. Unka kaam sirf khud hidayat par chalna nahi tha, balkay doosron ko bhi sahih raah dikhana tha.
Allah ne unki taraf 'fiel-al-khairat' (naik kaam karne), 'iqamat-as-salat' (namaz qaim karne) aur 'eeta-az-zakat' (zakat ada karne) ka hukm bheja. Yeh teenon bunyadi arkaan hain jo har shariat mein mojood rahe hain, agarche unki tafseelat mukhtalif ho sakti hain. Namaz Allah se talluq ka zariya hai aur zakat bandon ke huqooq ki adaigi. Aakhir mein farmaya gaya ke 'woh hamare hi ibadat guzar the', isse unki mukammal farmabardari aur tawheed parasti zahir hoti hai.
Surah 21 : 74
وَ لُوْطًا اٰتَیْنٰهُ حُكْمًا وَّ عِلْمًا وَّ نَجَّیْنٰهُ مِنَ الْقَرْیَةِ الَّتِیْ كَانَتْ تَّعْمَلُ الْخَبٰٓئِثَ اِنَّهُمْ كَانُوْا قَوْمَ سَوْءٍ فٰسِقِیْنَ
Aur Loot (Alaihis Salam) ko humne hukm (nabuwat) aur ilm ata farmaya aur unhein us basti se nijaat di jo gande kaam karti thi. Beshak woh bure aur fasiq log the.
Is ayat mein Hazrat Loot (Alaihis Salam) ka zikr hai, jinhein Allah Ta'ala ne 'hukm' (nabuwat aur hikmat) aur 'ilm' ata farmaya. Woh Hazrat Ibrahim (Alaihis Salam) ke bhatije the aur unhein Allah ne ek alag qaum ki taraf rasool bana kar bheja tha. Unki qaum Sodom (Sadum) ke log the jo tareekh mein apni badtareen badkariyon ke liye mashhoor hain.
Allah Ta'ala ne Hazrat Loot (Alaihis Salam) ko us basti se nijaat di jo 'khaba'is' (gande aur fahash kaam) karti thi. Isse muraad unka mardana humbistari ka amal tha jo unhone ijaad kiya tha. Quran ne unhein 'qaum-e-sau' (buri qaum) aur 'fasiqeen' (na-farmabardar) qarar diya. Unki badkari ki wajah se Allah ne un par sakht azab nazil kiya aur unki basti ko ulat diya, jaisa ke Surah Hud aur Surah Al-Hijr mein tafseel se bayan kiya gaya hai. Hazrat Loot (Alaihis Salam) ko is azab se mehfooz rakha gaya.
Surah 21 : 75
وَ اَدْخَلْنٰهُ فِیْ رَحْمَتِنَا اِنَّهٗ مِنَ الصّٰلِحِیْنَ
Aur humne unhein (Loot ko) apni rehmat mein dakhil kiya. Beshak woh saleh logon mein se the.
Yeh ayat Hazrat Loot (Alaihis Salam) ke liye Allah Ta'ala ki rehmat aur unke buland maqam ka bayan hai. Jab unki qaum par azab nazil hua aur unhein us basti se nijaat mili, to yeh Allah ki khaas rehmat thi. Allah ne farmaya ke 'humne unhein apni rehmat mein dakhil kiya'. Isse muraad sirf dunyawi nijaat hi nahi, balkay aakhirat mein bhi unke liye jannat aur Allah ki raza hai.
Is ayat mein unki tareef karte hue farmaya gaya ke 'beshak woh saleh logon mein se the'. Saleh hone ka matlab hai ke woh Allah ke farmabardar, naik aur parhezgar bande the jinhone apni zindagi Allah ke ahkamat ke mutabiq guzari. Unhone apni qaum ko buraiyon se rokne ki bharpoor koshish ki, aur jab woh na maane to Allah ne unhein azab se mehfooz rakha. Yeh ayat is baat ki daleel hai ke Allah apne naik bandon ko har mushkil aur azab se nijaat deta hai aur unhein apni rehmat ke saye mein rakhta hai.
Surah 21 : 76
وَ نُوْحًا اِذْ نَادٰى مِنْ قَبْلُ فَاسْتَجَبْنَا لَهٗ فَنَجَّیْنٰهُ وَ اَهْلَهٗ مِنَ الْكَرْبِ الْعَظِیْمِ
Aur Nuh (علیہ السلام) ko bhi (yaad karo) jab unhon ne is se pehle pukara, to hum ne un ki dua qubool ki aur un ko aur un ke ghar walon ko bade gham se nijat di.
Is ayat mein Allah Ta'ala apne bandon ko Hazrat Nuh (علیہ السلام) ka qissa yaad dilate hain. Hazrat Nuh (علیہ السلام) ne apni qaum ki sarkashi aur inkar se tang aa kar Allah se madad talab ki thi. Unhon ne Allah ko pukara, aur Allah ne un ki dua qubool farmai. Yeh is baat ki daleel hai ke Allah apne naik bandon ki duaein sunta hai aur unhein mushkilat se nikalta hai.
Allah ne Nuh (علیہ السلام) ko aur un ke ghar walon ko ek bade gham se nijat di, jo ke toofan-e-Nuh ki shakal mein aaya tha. Is toofan ne un logon ko halaak kar diya jinhon ne Allah ki nishaniyon ko jhutlaya tha. Is waqiye mein imaan walon ke liye sabak hai ke Allah ki madad hamesha qareeb hoti hai jab woh sabr aur tawakkal se kaam lete hain.
Surah 21 : 77
وَ نَصَرْنٰهُ مِنَ الْقَوْمِ الَّذِیْنَ كَذَّبُوْا بِاٰیٰتِنَا اِنَّهُمْ كَانُوْا قَوْمَ سَوْءٍ فَاَغْرَقْنٰهُمْ اَجْمَعِیْنَ
Aur hum ne un ki madad ki un logon ke khilaf jinhon ne hamari nishaniyon ko jhutlaya tha. Beshak woh bure log the, pas hum ne un sab ko gharq kar diya.
Yeh ayat pichli ayat ka tasalsul hai, jahan Allah Ta'ala Hazrat Nuh (علیہ السلام) ki madad aur un ki qaum ke anjaam ka zikr karte hain. Allah ne Nuh (علیہ السلام) ko un logon ke muqable mein fatah ata farmai jinhon ne Allah ki ayaton aur nishaniyon ko jhutlaya tha. Un logon ne Nuh (علیہ السلام) ki dawat ko rad kar diya aur kufr o shirk par datay rahe.
Quran ne unhein 'qaum-e-sau' (bure log) qarar diya hai, kyunke un ka rawaiya Allah ke paighambar ke sath intihai bura tha. Un ki is sarkashi aur kufr ki wajah se Allah ne un sab ko toofan mein gharq kar diya. Yeh waqiya is baat ki nishani hai ke Allah Ta'ala apne rasoolon ki hifazat karta hai aur un ke mukhalifeen ko un ke aamal ki saza deta hai. Is mein un logon ke liye ibarat hai jo Allah ke ahkamat se ro gardani karte hain.
Surah 21 : 78
وَ دَاوٗدَ وَ سُلَیْمٰنَ اِذْ یَحْكُمٰنِ فِی الْحَرْثِ اِذْ نَفَشَتْ فِیْهِ غَنَمُ الْقَوْمِ وَ كُنَّا لِحُكْمِهِمْ شٰهِدِیْنَ
Aur Dawood aur Sulaiman (علیہما السلام) ko bhi (yaad karo) jab woh ek khet ke mamle mein faisla kar rahe the, jab raat ko logon ki bakriyan us mein char gayi thin. Aur hum un ke faisle ke gawah the.
Is ayat mein Allah Ta'ala Hazrat Dawood aur Hazrat Sulaiman (علیہما السلام) ke darmiyan pesh aaye ek waqiye ka zikr karte hain. Do logon ke darmiyan ek mamla tha jahan ek shakhs ki bakriyan raat ke waqt doosre shakhs ke khet mein ghus kar fasal ko nuqsan pahuncha gayi thin. Donon baap-bete, jo ke paighambar aur hukmaran the, is mamle ka faisla kar rahe the.
Hazrat Dawood (علیہ السلام) ne ibtedai taur par yeh faisla diya ke bakriyan khet ke malik ko de di jayen, kyunke unhon ne fasal ko mukammal tabah kar diya tha. Lekin Hazrat Sulaiman (علیہ السلام), jo us waqt umar mein chhote the, unhon ne ek behtar aur ziyada adil hal tajweez kiya. Allah Ta'ala ne farmaya ke hum un ke faisle ke gawah the, jo is baat ki daleel hai ke Allah har cheez se waqif hai aur us ke paighambar us ki hidayat ke mutabiq faisle karte hain.
Surah 21 : 79
فَفَهَّمْنٰهَا سُلَیْمٰنَ وَ كُلًّا اٰتَیْنَا حُكْمًا وَّ عِلْمًا وَّ سَخَّرْنَا مَعَ دَاوٗدَ الْجِبَالَ یُسَبِّحْنَ وَ الطَّیْرَ وَ كُنَّا فٰعِلِیْنَ
Pas hum ne Sulaiman ko woh (faisla) samjha diya, aur hum ne har ek ko hukumat aur ilm ata kiya tha. Aur hum ne Dawood ke liye paharon ko musakhkhar kar diya tha jo tasbeeh karte the, aur parindon ko bhi. Aur hum hi the yeh sab karne wale.
Is ayat mein Allah Ta'ala wazahat karte hain ke Hazrat Sulaiman (علیہ السلام) ko us khet wale mamle ka sahi faisla Allah ki taraf se ilham hua tha. Unhon ne tajweez kiya ke bakriyan khet ke malik ko di jayen taake woh un se faida uthaye aur khet ka malik bakriyon ki dekh bhal kare aur fasal ko dobara ugaaye. Jab fasal pehle jaisi ho jaye to bakriyan un ke malik ko wapas kar di jayen. Yeh ek intihai adil aur hikmat bhara faisla tha jo donon fareeqon ke liye munasib tha.
Allah ne farmaya ke hum ne har ek ko, yani Dawood aur Sulaiman (علیہما السلام) donon ko, hukumat aur ilm ata kiya tha. Is ke alawa, Allah ne Hazrat Dawood (علیہ السلام) ke liye paharon aur parindon ko musakhkhar kar diya tha jo un ke sath Allah ki tasbeeh karte the. Yeh Dawood (علیہ السلام) ke mojizat mein se tha, jo Allah ki qudrat aur un ke paighambar ki azmat ki nishani hai. Allah Ta'ala har cheez par qadir hai aur woh jo chahta hai karta hai.
Surah 21 : 80
وَ عَلَّمْنٰهُ صَنْعَةَ لَبُوْسٍ لَّكُمْ لِتُحْصِنَكُمْ مِّنْۢ بَاْسِكُمْ فَهَلْ اَنْتُمْ شٰكِرُوْنَ
Aur hum ne us (Dawood) ko tumhare liye zirah banane ka hunar sikhaya taake woh tumhein tumhari jung mein bacha sake. To kya tum shukr guzar ho?
Is ayat mein Allah Ta'ala Hazrat Dawood (علیہ السلام) ke ek aur khas mojize aur hunar ka zikr karte hain. Allah ne unhein zirah (armor) banane ka hunar sikhaya tha. Us waqt zirah banane ka tareeqa yeh tha ke lohe ko peet kar tukde jode jate the, lekin Hazrat Dawood (علیہ السلام) ko Allah ne yeh salahiyat di thi ke woh lohe ko naram kar ke baghair aag ke bhi zirah bana sakte the, jaisa ke Allah Ta'ala ne Surah Saba mein farmaya hai.
Is zirah ka maqsad yeh tha ke woh logon ko jung ke khatron aur dushmano ke hamlon se bachaye. Yeh Allah ki taraf se insaniyat ke liye ek azeem nemat thi, jo un ki hifazat ka sabab bani. Allah Ta'ala is nemat ka zikr kar ke logon se sawal karte hain ke 'kya tum shukr guzar ho?' Is mein is baat ki taraf ishara hai ke insaan ko Allah ki di hui nematon par hamesha shukr ada karna chahiye, khaas taur par aisi nematon par jo un ki zindagi aur salamati ka zariya banti hain.
Surah 21 : 81
وَ لِسُلَیْمٰنَ الرِّیْحَ عَاصِفَةً تَجْرِیْ بِاَمْرِهٖۤ اِلَى الْاَرْضِ الَّتِیْ بٰرَكْنَا فِیْهَا وَ كُنَّا بِكُلِّ شَیْءٍ عٰلِمِیْنَ
Aur Sulaiman (علیہ السلام) ke liye tez hawa ko (musakhkhar kar diya), jo unke hukm se us zameen ki taraf chalti thi jismein humne barkat rakhi thi. Aur hum har cheez ko khoob jante hain.
Is ayat mein Allah Ta'ala ne apne nabi Hazrat Sulaiman (علیہ السلام) par kiye gaye inamaat ka zikr farmaya hai. Unhein hawa par mukammal ikhtiyar diya gaya tha, jo unke hukm se tez raftari se safar karti thi. Yeh hawa unhein us zameen ki taraf le jati thi jismein Allah ne barkat rakhi thi, yaani Shaam (Syria) aur Palestine ka ilaqa. Yeh Allah ki qudrat aur Hazrat Sulaiman (علیہ السلام) ke liye ek azeem mojiza tha. Allah Ta'ala ne is baat par zor diya hai ke woh har cheez se waqif hain, isliye unka har faisla hikmat aur ilm par mabni hota hai.
Hawa ka Hazrat Sulaiman (علیہ السلام) ke tabe hona unki nabuwat aur badshahat ki ek khaas nishani thi, jo sirf Allah ke hukm se mumkin thi.
Surah 21 : 82
وَ مِنَ الشَّیٰطِیْنِ مَنْ یَّغُوْصُوْنَ لَهٗ وَ یَعْمَلُوْنَ عَمَلًا دُوْنَ ذٰلِكَ وَ كُنَّا لَهُمْ حٰفِظِیْنَ
Aur shayateen mein se kuch aise the jo unke liye (samandar mein) ghota lagate the aur iske alawa bhi (kayi) kaam karte the. Aur hum unke nigehbaan the.
Is ayat mein Hazrat Sulaiman (علیہ السلام) par Allah ke ek aur inaam ka zikr hai, woh yeh ke shayateen (jinnat) bhi unke tabe the. Yeh jinnat unke hukm se samandar mein ghota lagate the taake moti aur deegar qeemti ashya nikal sakein. Iske alawa, woh deegar mushkil aur bade kaam bhi anjaam dete the, jaise imaratein banana, mehraabein aur bade bartan tayyar karna. Allah Ta'ala ne farmaya ke hum unke nigehbaan the, yaani humne un jinnat ko Hazrat Sulaiman (علیہ السلام) ke liye musakhkhar kar rakha tha aur unhein unke hukm ki mukhalifat karne se roke rakha tha. Yeh Allah ki taraf se Hazrat Sulaiman (علیہ السلام) ke liye khaas hifazat aur madad thi.
Surah 21 : 83
وَ اَیُّوْبَ اِذْ نَادٰى رَبَّهٗۤ اَنِّیْ مَسَّنِیَ الضُّرُّ وَ اَنْتَ اَرْحَمُ الرّٰحِمِیْنَ
Aur Ayyub (علیہ السلام) ko (yaad karo) jab unhone apne Rab ko pukara ke mujhe takleef pahunchi hai aur Tu sab se zyada reham karne wala hai.
Is ayat mein Allah Ta'ala ne apne sabr-o-shukr karne wale nabi Hazrat Ayyub (علیہ السلام) ka qissa bayan farmaya hai. Jab woh shadeed beemari aur musibat mein mubtala the, unhone Allah ko pukara. Unhone apni takleef ko bayan karte hue Allah ki rehmat ka wasta diya, yeh nahi kaha ke 'meri takleef door kar de', balki sirf apni haalat bayan ki aur Allah ki sifat 'Arhamur Rahimeen' (sab se zyada reham karne wala) ka zikr kiya. Yeh dua sabr aur tawakkul ki behtareen misaal hai. Ismein yeh sabaq hai ke musibat mein sirf Allah se madad talab ki jaye aur uski rehmat par mukammal yaqeen rakha jaye.
Hazrat Ayyub (علیہ السلام) ki dua mein adab aur tawakkul ki inteha hai, jo har musibat zada shakhs ke liye rahnumai hai.
Surah 21 : 84
فَاسْتَجَبْنَا لَهٗ فَكَشَفْنَا مَا بِهٖ مِنْ ضُرٍّ وَّ اٰتَیْنٰهُ اَهْلَهٗ وَ مِثْلَهُمْ مَّعَهُمْ رَحْمَةً مِّنْ عِنْدِنَا وَ ذِكْرٰى لِلْعٰبِدِیْنَ
Phir humne unki dua qubool ki aur jo takleef unhein thi use door kar diya, aur unhein unke ahal-o-ayaal diye aur unke saath unke misl mazeed bhi diye, apni khaas rehmat se aur ibadat guzaaron ke liye naseehat ke taur par.
Is ayat mein Hazrat Ayyub (علیہ السلام) ki dua ki qubooliyat aur un par Allah ke fazl-o-karam ka bayan hai. Allah Ta'ala ne unki takleef ko door kar diya aur unhein sehat ata farmayi. Mazeed yeh ke, unhein unke ahal-o-ayaal wapas diye aur unke misl mazeed bhi ata kiye. Yeh sab Allah ki taraf se un par khaas rehmat thi. Is waqiye mein ibadat guzaaron ke liye ek azeem naseehat hai ke jab woh musibat mein sabr karein aur Allah se tawakkul ke saath dua karein, to Allah unki dua qubool karta hai aur unhein behtareen inaam se nawazta hai. Yeh is baat ka saboot hai ke Allah apne sabr karne wale bandon ko kabhi akela nahi chhodta.
Surah 21 : 85
وَ اِسْمٰعِیْلَ وَ اِدْرِیْسَ وَ ذَا الْكِفْلِ كُلٌّ مِّنَ الصّٰبِرِیْنَ
Aur Ismail, Idrees aur Zul-Kifl (علیہم السلام) ko (yaad karo), yeh sab sabr karne walon mein se the.
Is ayat mein Allah Ta'ala ne teen aur azmat wale anbiya, Hazrat Ismail (علیہ السلام), Hazrat Idrees (علیہ السلام) aur Hazrat Zul-Kifl (علیہ السلام) ka zikr farmaya hai. In sab anbiya ki khaas sifat sabr thi. Hazrat Ismail (علیہ السلام) ne apne walid Hazrat Ibrahim (علیہ السلام) ke hukm par qurbani ke liye sabr kiya. Hazrat Idrees (علیہ السلام) ne apni qaum ki hidayat aur mushkilat mein sabr ka muzahira kiya. Hazrat Zul-Kifl (علیہ السلام) ke bare mein mukhtalif aqwal hain, lekin unki zindagi bhi sabr aur istiqamat se bharpoor thi. In sab ka zikr is baat ki daleel hai ke sabr Allah ke nazdeek pasandeeda sifat hai aur yeh anbiya ki bunyadi khususiyaat mein se thi. Musalmanon ko in anbiya ki zindagi se sabr ka dars lena chahiye.
Surah 21 : 86
وَ اَدْخَلْنٰهُمْ فِیْ رَحْمَتِنَا١ؕ اِنَّهُمْ مِّنَ الصّٰلِحِیْنَ
Aur humne unhein apni rehmat mein dakhil kiya, beshak woh saleheen mein se the.
Is ayat mein Allah Ta'ala apne un bandon ka zikr farma rahe hain jinhein usne apni khaas rehmat mein dakhil kiya. Yeh woh log hain jo duniya mein saleh aamal karte rahe, yaani nek aur durust kaam. Allah ki rehmat mein dakhil hone ka matlab hai ke unhein duniya aur akhirat mein kamyabi aur sukoon hasil hua. Akhirat mein unhein Jannat ki nematain milengi aur duniya mein bhi unke liye asaniyan aur barkatein hongi.
Saleheen woh log hote hain jo Allah ke ahkamat ki pairwi karte hain, uske Rasool (SAW) ki sunnat par chalte hain, aur logon ke huqooq ada karte hain. Unka har amal Allah ki raza ke liye hota hai. Isi wajah se Allah Ta'ala unhein apni rehmat ke saaye mein le leta hai aur unhein har qism ke gham aur pareshani se nijat deta hai. Yeh ayat is baat ki daleel hai ke nek amal hi Allah ki rehmat ko hasil karne ka zariya hain.
Surah 21 : 87
وَ ذَا النُّوْنِ اِذْ ذَّهَبَ مُغَاضِبًا فَظَنَّ اَنْ لَّنْ نَّقْدِرَ عَلَیْهِ فَنَادٰى فِی الظُّلُمٰتِ اَنْ لَّاۤ اِلٰهَ اِلَّاۤ اَنْتَ سُبْحٰنَكَ١ۖۗ اِنِّیْ كُنْتُ مِنَ الظّٰلِمِیْنَۚۖ
Aur Zun-Noon (Yunus) ko yaad karo jab woh gusse mein nikal gaye aur unhone samjha ke hum unpar qaboo na pa sakenge, phir unhone andheron mein pukar utha ke tere siwa koi mabood nahi, tu paak hai, beshak mein zalimon mein se tha.
Is ayat mein Allah Ta'ala Prophet Yunus (AS) ka waqia bayan farma rahe hain, jinhein "Zun-Noon" (machhli wala) bhi kaha jata hai. Woh apni qaum se naraz hokar Allah ke hukm ka intezar kiye baghair nikal gaye, yeh soch kar ke Allah unhein pakad nahi sakega. Yeh unki insani fitrat ki ek chook thi, jis par unhein baad mein ehsas hua. Jab woh samandar mein machhli ke pet mein the, to teen andheron (samandar ki gehrai, raat ka andhera, aur machhli ka pet) mein phans gaye.
Is mushkil ghadi mein unhone Allah ko pukara, "La ilaha illa anta subhanaka inni kuntu minaz zalimeen" (Tere siwa koi mabood nahi, tu paak hai, beshak mein zalimon mein se tha). Yeh dua tawheed, tasbeeh aur istighfar ka majmua hai. Unhone apni khata ka iqrar kiya aur Allah ki paaki bayan ki. Is dua ki barkat se Allah ne unhein machhli ke pet se nijat di. Yeh dua har mushkil mein Allah ki taraf rujoo karne aur apni kamzoriyon ka iqrar karne ki taleem deti hai.
Hadees mein hai ke Nabi Akram (SAW) ne farmaya: "Zun-Noon ki dua, jo unhone machhli ke pet mein ki thi, 'La ilaha illa anta subhanaka inni kuntu minaz zalimeen' hai. Jo musalman bhi kisi mushkil mein is dua ko padhega, Allah uski dua qubool karega." (Tirmidhi, Hadees: 3505)
Surah 21 : 88
فَاسْتَجَبْنَا لَهٗ١ۙ وَ نَجَّیْنٰهُ مِنَ الْغَمِّ١ؕ وَ كَذٰلِكَ نُـْۨجِی الْمُؤْمِنِیْنَ
Phir humne unki dua qubool ki aur unhein gham se nijat di, aur isi tarah hum imaan walon ko nijat dete hain.
Yeh ayat pichli ayat ka takmila hai, jismein Allah Ta'ala ne Hazrat Yunus (AS) ki dua ki qubooliyat aur unhein mushkil se nijat dene ka zikr farmaya hai. Jab Yunus (AS) ne sachche dil se apni khata ka iqrar karte hue Allah ko pukara, to Allah ne unki faryad suni aur unhein machhli ke pet se nikal kar sahil par phenk diya. Is tarah unhein gham aur pareshani se nijat mili.
Is ayat ka aakhri hissa ek aam usool bayan karta hai: "Aur isi tarah hum imaan walon ko nijat dete hain." Iska matlab hai ke jo bhi momin Allah par bharosa rakhte hue, apni khataon ka iqrar karte hue aur tawheed ke saath Allah ko pukarega, Allah uski mushkilat ko door karega aur use ghamon se nijat dega. Yeh ayat Allah ki rehmat aur qudrat ka saboot hai aur momineen ke liye ummeed ka paigham hai ke mushkil waqt mein sirf Allah hi madadgar hai.
Surah 21 : 89
وَ زَكَرِیَّاۤ اِذْ نَادٰى رَبَّهٗ رَبِّ لَا تَذَرْنِیْ فَرْدًا وَّ اَنْتَ خَیْرُ الْوٰرِثِیْنَۚۖ
Aur Zakariya ko yaad karo jab unhone apne Rab ko pukara, "Aye mere Rab, mujhe akela mat chhod aur tu behtareen waris hai."
Is ayat mein Allah Ta'ala Prophet Zakariya (AS) ka zikr farma rahe hain, jinhone Allah se aulaad talab ki thi. Woh buhat zaeef ho chuke the aur unki biwi bhi banjh thi. Iske bawajood, unhone Allah ki rehmat se mayoos na hokar, apne Rab ko pukara, "Aye mere Rab, mujhe akela mat chhod." Is dua mein unki yeh khwahish thi ke unke baad unki risalat aur deen ki dawat ko jari rakhne wala koi ho.
Unki dua ka doosra hissa hai, "Aur tu behtareen waris hai." Is jumle mein Allah ki azmat aur qudrat ka iqrar hai. Yani, agarche mere baad koi waris na bhi ho, to bhi Allah hi sabse behtar waris hai jo har cheez ka malik hai aur har cheez ko baqi rakhne wala hai. Yeh dua Allah par mukammal tawakkul aur uski qudrat par yaqeen ka izhar hai, ke woh har namumkin ko mumkin kar sakta hai. Isse yeh bhi pata chalta hai ke nek aulaad ki dua karna anbiya ki sunnat hai.
Surah 21 : 90
فَاسْتَجَبْنَا لَهٗ١٘ وَ وَهَبْنَا لَهٗ یَحْیٰى وَ اَصْلَحْنَا لَهٗ زَوْجَهٗ١ؕ اِنَّهُمْ كَانُوْا یُسٰرِعُوْنَ فِی الْخَیْرٰتِ وَ یَدْعُوْنَنَا رَغَبًا وَّ رَهَبًا١ؕ وَ كَانُوْا لَنَا خٰشِعِیْنَ
Phir humne unki dua qubool ki aur unhein Yahya (beta) ata kiya aur unki biwi ko durust kar diya. Beshak woh log nek kaamon mein jaldi karte the aur humein khauf aur umeed ke saath pukarte the, aur woh hamare liye aajizi karne wale the.
Is ayat mein Allah Ta'ala ne Prophet Zakariya (AS) ki dua ki qubooliyat ka zikr farmaya hai. Allah ne unki zaeefi aur unki banjh biwi ke bawajood unhein Hazrat Yahya (AS) jaisa nek beta ata kiya. Aur unki biwi ko bhi aulaad paida karne ke qabil bana diya. Yeh Allah ki qudrat ka ek azeem nishan hai ke woh jab chahe, jis tarah chahe, apni rehmat se ata karta hai.
Ayat ka doosra hissa un anbiya aur saleheen ki sifatein bayan karta hai jin ki duaein qubool hoti hain. Woh nek kaamon mein jaldi karte the, yaani khair ke har mauqe ko ghaneemat jante the. Woh Allah ko raghab (umeed) aur rahab (khauf) ke saath pukarte the, yaani Allah ki rehmat ki umeed bhi rakhte the aur uske azab se darte bhi the. Aur woh Allah ke liye aajizi karne wale the, yaani unke dilon mein Allah ki azmat aur uske saamne inkisari thi. Yeh sifatein har momin ke liye misali hain jo Allah ki qurbat aur uski rehmat chahta hai.
Surah 21 : 91
وَ الَّتِیْۤ اَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِیْهَا مِنْ رُّوْحِنَا وَ جَعَلْنٰهَا وَ ابْنَهَاۤ اٰیَةً لِّلْعٰلَمِیْنَ
Aur woh (Maryam) jisne apni sharmgah ki hifazat ki, phir humne usmein apni rooh phoonki aur usko aur uske bete ko tamam jahan walon ke liye ek nishani banaya.
Is ayat mein Allah Ta'ala Hazrat Maryam (Alaihas Salam) ki pakeezgi aur unki azmat bayan farma raha hai. Unhone apni sharmgah ki hifazat ki, ya'ni woh har burai aur fahashi se mehfooz rahin. Allah Ta'ala ne unki pakeezgi aur taqwa ki wajah se unmein apni rooh phoonki, jiska matlab hai ke Jibreel (Alaihis Salam) ke zariye Allah ke hukm se Hazrat Isa (Alaihis Salam) unke pet mein paida hue baghair kisi mard ke. Yeh ek mojiza tha jo Allah ki qudrat ki nishani hai.
Allah Ta'ala ne Hazrat Maryam aur unke bete Hazrat Isa (Alaihis Salam) ko tamam jahan walon ke liye ek azeem nishani banaya. Unki paidaish, jo ke mamool ke khilaf thi, Allah ki be-inteha qudrat aur hikmat ka saboot hai. Yeh is baat ki daleel hai ke Allah har cheez par qadir hai aur woh jo chahe kar sakta hai. Isse tauheed aur Allah ki wahdaniyat ka dars milta hai.
Surah 21 : 92
اِنَّ هٰذِهٖۤ اُمَّتُكُمْ اُمَّةً وَّاحِدَةً١ۖ٘ وَّ اَنَا رَبُّكُمْ فَاعْبُدُوْنِ
Beshak yeh tumhari ummat hai, ek hi ummat, aur main tumhara Rab hoon, pas meri ibadat karo.
Is ayat mein Allah Ta'ala ne tamam ambiya (Alaihimus Salam) aur unki ummaton ko mukhatib karte hue farmaya ke tum sab ki ummat, ya'ni tumhara deen aur tumhari shariat, darasal ek hi ummat hai. Iska matlab hai ke bunyadi aqeede aur tauheed ke usool har nabi ki taleemat mein yaksa the. Tamam ambiya ne ek hi Allah ki ibadat ki dawat di aur uski wahdaniyat ka paigham diya.
Allah Ta'ala ne mazeed farmaya ke "aur main tumhara Rab hoon, pas meri ibadat karo." Yeh ek wazeh hukm hai ke sirf Allah hi ibadat ke layaq hai. Uske siwa koi aur ma'bood nahi. Tamam ambiya aur unki ummaton ko isi ek Allah ki ibadat ka hukm diya gaya. Ismein shirk ki nafi aur tauheed ki takeed hai. Musalmanon ko bhi isi bunyadi usool par qaim rehne aur ikhtilafat se bachne ki talqeen ki gayi hai.
Surah 21 : 93
وَ تَقَطَّعُوْۤا اَمْرَهُمْ بَیْنَهُمْ١ؕ كُلٌّ اِلَیْنَا رٰجِعُوْنَ۠ ۧ ۧ
Aur unhone apne maamle ko aapas mein tukde tukde kar diya, sab hamari taraf lautne wale hain.
Is ayat mein Allah Ta'ala un logon ka zikr kar raha hai jinhone deen ke maamle mein ikhtilafat paida kiye aur apne deeni amoor ko tukde tukde kar diya. Har firqe ne apne aap ko haq par samjha aur doosron se alag ho gaya. Jabke Allah ne unhein wahdaniyat aur ittehad ka hukm diya tha, unhone iske bar-aks tafreeq aur ikhtilaf ko apnaya.
Iske baad Allah Ta'ala ne ek ahem haqeeqat bayan ki ke "sab hamari taraf lautne wale hain." Iska matlab hai ke qiyamat ke din har shakhs ko Allah ke huzoor pesh hona hai. Wahan unke ikhtilafat aur unke aamal ka hisab liya jayega. Jo log deen mein tafreeq paida karte hain, unhein apne in aamal ka jawab dena hoga. Yeh ayat aakhirat ki yaad dilati hai aur logon ko ittehad aur Allah ke deen par mustaqim rehne ki targheeb deti hai.
Surah 21 : 94
فَمَنْ یَّعْمَلْ مِنَ الصّٰلِحٰتِ وَ هُوَ مُؤْمِنٌ فَلَا كُفْرَانَ لِسَعْیِهٖ١ۚ وَ اِنَّا لَهٗ كٰتِبُوْنَ
Pas jo koi bhi nek amal karega aur woh momin bhi ho, to uski koshish ki na-shukri nahi ki jayegi, aur beshak hum uske liye likhne wale hain.
Is ayat mein Allah Ta'ala ne nek aamal ki qabuliyat ke liye emaan ki shart bayan ki hai. Farmaya ke jo shakhs bhi nek aamal karega, lekin iske saath woh momin bhi ho, ya'ni Allah par, uske rasoolon par, uski kitabon par aur qiyamat par yaqeen rakhta ho, to uski koshish aur mehnat zaya nahi jayegi. Allah Ta'ala uske aamal ka pura pura badla dega aur uski na-shukri nahi ki jayegi.
Mazeed farmaya ke "aur beshak hum uske liye likhne wale hain." Iska matlab hai ke Allah Ta'ala ke farishte har momin ke nek aamal ko likhte hain aur woh mehfooz rehte hain. Qiyamat ke din inhi aamal ke mutabiq jaza ya saza di jayegi. Is ayat se yeh wazeh hota hai ke emaan aur amal-e-saleh dono lazim-o-malzoom hain. Sirf nek aamal baghair emaan ke ya sirf emaan baghair nek aamal ke kamil nahi. Allah Ta'ala kisi ki mehnat ko zaya nahi karta.
Surah 21 : 95
وَ حَرٰمٌ عَلٰى قَرْیَةٍ اَهْلَكْنٰهَاۤ اَنَّهُمْ لَا یَرْجِعُوْنَ
Aur har us basti par haram hai jise humne halak kar diya, ke woh (duniya mein) wapas nahi lautenge.
Is ayat mein Allah Ta'ala un bastiyon aur qoumon ka zikr kar raha hai jinhein unke kufr aur sarkashi ki wajah se halak kar diya gaya. Allah Ta'ala ne farmaya ke un par haram hai, ya'ni yeh mumkin nahi ke woh dobara duniya mein wapas laut saken. Jab Allah ka azab kisi qoum par aa jata hai aur woh halak ho jati hai, to unke liye tauba ka darwaza band ho jata hai aur unhein dobara duniya mein zindagi guzarne ka mauqa nahi milta.
Yeh ayat un logon ke liye ek tanbeeh hai jo Allah ke ahkamat ki nafarmani karte hain aur uske azab se be-khabar rehte hain. Jab Allah kisi qoum ko halak kar deta hai, to unka anjaam qatai hota hai aur woh qiyamat tak isi halat mein rahenge. Isse Allah ki qudrat aur uske faislon ki atal haqeeqat wazeh hoti hai. Is ayat ka maqsad logon ko Allah ke azab se darana aur unhein seedhi raah par chalne ki targheeb dena hai taake woh aisi halakat se bach saken.
Surah 21 : 96
حَتّٰۤى اِذَا فُتِحَتْ یَاْجُوْجُ وَ مَاْجُوْجُ وَ هُمْ مِّنْ كُلِّ حَدَبٍ یَّنْسِلُوْنَ
Yahan tak ke jab Ya'jooj aur Ma'jooj khol diye jayenge aur woh har bulandi se daudte hue utrenge.
Yeh ayat Qayamat ki ek ahem nishani, Ya'jooj aur Ma'jooj ke zahoor ka zikr karti hai. Quran aur Hadees mein inka zikr maujood hai. Zulqarnain ne inke khilaaf ek mazboot deewar banai thi taake woh zameen mein fasaad na phelayen. Jab Allah ka waada poora hoga, woh deewar toot jayegi aur woh har taraf se tezi se nikal padenge. Woh zameen par phail jayenge aur har bulandi se utarte hue logon par hamla karenge. Unki tadaad be-shumar hogi aur woh har cheez ko tabah karte chale jayenge. Nabi Kareem (SAW) ne farmaya: "Qayamat us waqt tak qaim nahi hogi jab tak Ya'jooj aur Ma'jooj zahir na ho jayen." (Sahih Muslim, Hadees 2937). Yeh un bade fitnon mein se ek hoga jo Qayamat se pehle zahir honge aur insaniyat ke liye ek shadeed azmaish banenge.
Surah 21 : 97
وَ اقْتَرَبَ الْوَعْدُ الْحَقُّ فَاِذَا هِیَ شَاخِصَةٌ اَبْصَارُ الَّذِیْنَ كَفَرُوْا١ؕ یٰوَیْلَنَا قَدْ كُنَّا فِیْ غَفْلَةٍ مِّنْ هٰذَا بَلْ كُنَّا ظٰلِمِیْنَ
Aur saccha waada qareeb aa jayega, to yakayak kafiron ki aankhen phati ki phati reh jayengi. (Woh kahenge) "Haaye hamari kambakhti! Hum is se ghaflat mein the, balke hum hi zalim the."
Yeh ayat Qayamat ke din ka ek dahshatnak manzar pesh karti hai. Jab Allah ka saccha waada (Qayamat) qareeb aa jayega aur uski nishaniyan zahir ho jayengi, to kafiron ki aankhen khauf aur hairat se phati ki phati reh jayengi. Woh us waqt apni ghaflat aur zulm ka iqrar karenge. Woh afsos karte hue kahenge ke woh is din se ghaflat mein the aur unhone duniya mein iski tayyari nahi ki. Balke woh khud zalim the, jinhone Allah ki nishaniyon ko jhutlaya aur uske ahkamaat ki nafarmani ki. Lekin us waqt ka afsos unke liye koi faida mand nahi hoga. Yeh ayat is baat ki tanbeeh hai ke har insaan ko Qayamat ki tayyari karni chahiye aur duniya ki zindagi ko ghaflat mein nahi guzarna chahiye.
Surah 21 : 98
اِنَّكُمْ وَ مَا تَعْبُدُوْنَ مِنْ دُوْنِ اللّٰهِ حَصَبُ جَهَنَّمَ١ؕ اَنْتُمْ لَهَا وٰرِدُوْنَ
Beshak tum aur jin ki tum Allah ke siwa ibadat karte ho, sab Jahannam ka indhan ho. Tum sab us mein dakhil hone wale ho.
Is ayat mein Allah Ta'ala mushrikeen aur unke batil ma'boodon ke anjaam ko wazeh karte hain. Farmaya gaya hai ke Allah ke siwa jin ki bhi ibadat ki jati hai, woh sab Jahannam ka indhan banenge. Is mein woh but, tare, ya deegar makhlooq shamil hain jinhe Allah ke siwa pooja jata hai. Yeh ayat shirk ki shiddat aur uske bure nataij ko bayan karti hai. Jo log Allah ke siwa kisi aur ko pujte hain, woh aur unke ma'bood dono Jahannam mein dakhil honge. Is se is baat ki wazahat hoti hai ke sirf Allah hi ibadat ke laiq hai.
Albatta, is hukm se woh log mustasna hain jin ki ibadat ki gayi lekin woh khud Allah ke nek bande the, maslan Isa (A.S.) aur farishte. Yeh ayat un be-jaan buto aur patharon ke liye hai jinhe Allah ka shareek banaya gaya.
Surah 21 : 99
لَوْ كَانَ هٰۤؤُلَآءِ اٰلِهَةً مَّا وَرَدُوْهَا١ؕ وَ كُلٌّ فِیْهَا خٰلِدُوْنَ
Agar woh (jin ki tum ibadat karte ho) ma'bood hote, to woh Jahannam mein dakhil na hote. Aur sab us mein hamesha rahenge.
Yeh ayat pichli ayat ki mazeed wazahat hai aur mushrikeen ke aqeede par ek qata'i daleel hai. Allah Ta'ala irshad farmate hain ke agar unke ma'bood haqeeqi khuda hote, to woh Jahannam mein dakhil na hote. Kyunki khuda hamesha qudrat wala aur azab se paak hota hai. Unke batil ma'bood khud be-bas hain aur unko Jahannam se nahi bacha sakte, na hi woh khud bach sakte hain. Is se sabit hota hai ke Allah ke siwa koi ma'bood nahi. Jo log in batil ma'boodon ko pujte hain, woh aur unke ma'bood dono Jahannam mein hamesha rahenge. Yeh is baat ka saboot hai ke sirf Allah hi ibadat ke laiq hai, kyunki woh har aib aur kamzori se paak hai aur wohi har cheez par qadir hai.
Surah 21 : 100
لَهُمْ فِیْهَا زَفِیْرٌ وَّ هُمْ فِیْهَا لَا یَسْمَعُوْنَ
Unke liye us mein (Jahannam mein) cheekhna chillana hoga aur woh us mein kuch bhi sun nahi sakenge.
Yeh ayat Jahannam mein azaab ki shiddat aur uske baashindon ki haalat bayan karti hai. Jahannamiyon ke liye wahan gehri saansein aur cheekhein hongi, jo unki shadeed takleef aur bechaini ko zahir karengi. 'Zafeer' se murad lambi aur takleef deh saansein hain jo dard ki shiddat se nikalti hain. Aur 'la yasma'oon' ka matlab hai ke woh azaab ki shiddat aur khauf ki wajah se kuch sun nahi payenge, ya unki faryad suni nahi jayegi. Yeh unki be-basi aur mayusi ki inteha hogi. Jahannam ka azaab roohani aur jismani dono hoga, jahan unhe na rahat milegi aur na hi unki pukar suni jayegi. Yeh ayat iman walon ke liye ek tanbeeh hai ke woh is anjaam se bachne ki koshish karein aur Allah ki itaat mein zindagi guzarein.
Surah 21 : 101
اِنَّ الَّذِیْنَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنٰى اُولٰٓئِكَ عَنْهَا مُبْعَدُوْنَ
Beshak jin logon ke liye hamari taraf se pehle hi bhalai muqarrar ho chuki hai, woh dozakh se door rakhe jayenge.
Is ayat mein un khushnaseeb bandon ka zikr hai jin ke liye Allah Ta'ala ne apni rehmat aur fazal se pehle hi bhalai muqarrar farma di hai. Yeh woh log hain jinhone duniya mein Allah par mukammal imaan rakha aur uske ahkamat ke mutabiq saleh aamal ikhtiyar kiye. Allah Ta'ala unhein dozakh ki aag se door rakhega, is tarah ke unhein uske qareeb bhi nahi aane diya jayega. Yeh is baat ki daleel hai ke unhein mukammal aman, salamati aur sukoon hasil hoga. Unka anjaam behtareen hoga aur woh har qism ke azab aur takleef se mehfooz rahenge. Yeh Allah ka un bandon ke liye azeem inaam hai jinhone apni zindagi Allah ki raza mein guzari aur uske ahkamat ki pairwi ki.
Surah 21 : 102
لَا یَسْمَعُوْنَ حَسِیْسَهَا وَ هُمْ فِیْ مَا اشْتَهَتْ اَنْفُسُهُمْ خٰلِدُوْنَ
Woh uski (dozakh ki) aahat bhi na sunenge, aur woh apni manpasand cheezon mein hamesha rahenge.
Yeh ayat pichli ayat ki mazeed wazahat karti hai, ke jin logon ke liye Allah ki taraf se bhalai muqarrar ho chuki hai, woh dozakh ki halke se halke aahat bhi nahi sunenge. Iska matlab hai ke unhein dozakh ke qareeb bhi nahi laya jayega aur woh uske kisi bhi asar ya khauf se bilkul mehfooz rahenge. Unhein kisi qism ki pareshani ya ghabrahat nahi hogi. Iske bar-aks, woh Jannat mein apni har manpasand cheez mein hamesha ke liye rahenge. Unhein woh sab kuch milega jiski unke nafs khwahish karenge, aur woh kabhi khatam na hone wali nematon aur lazzaton mein ghiray rahenge. Yeh unke liye Allah ki taraf se aik azeem inaam hai jo unki duniya ki mehnat, sabr aur taqwa ka behtareen sila hoga, jahan unhein abadi sukoon hasil hoga.
Surah 21 : 103
لَا یَحْزُنُهُمُ الْفَزَعُ الْاَكْبَرُ وَ تَتَلَقّٰىهُمُ الْمَلٰٓئِكَةُ هٰذَا یَوْمُكُمُ الَّذِیْ كُنْتُمْ تُوْعَدُوْنَ
Unhein sab se badi ghabrahat (Qayamat ke din ki) bhi ghamgeen na karegi, aur farishte unka isteqbal karenge (kehte hue): "Yeh tumhara woh din hai jiska tumse wada kiya gaya tha."
Is ayat mein Jannatiyon ki aik aur azeem fazeelat bayan ki gayi hai ke unhein Qayamat ke din ki sab se badi ghabrahat (Faza-e-Akbar) bhi ghamgeen nahi karegi. Jab log Qayamat ki holnakiyon aur dehshaton se laraz rahe honge, yeh log aman aur sukoon mein honge. Farishte unka isteqbal karenge aur unhein khushkhabri denge ke "Yeh tumhara woh din hai jiska tumse wada kiya gaya tha." Yeh unke liye Allah ki taraf se izzat, takreem aur azeem inaam ka muqam hoga. Is din, jab har koi pareshan aur khaufzada hoga, Allah ke nek bandon ko farishton ki taraf se taskeen aur khushamadid kaha jayega, jo unki kamyabi aur Allah ki raza ki daleel hogi. Unhein koi gham ya khauf nahi hoga.
Surah 21 : 104
یَوْمَ نَطْوِی السَّمَآءَ كَطَیِّ السِّجِلِّ لِلْكُتُبِ كَمَا بَدَاْنَاۤ اَوَّلَ خَلْقٍ نُّعِیْدُهٗ وَعْدًا عَلَیْنَا اِنَّا كُنَّا فٰعِلِیْنَ
Jis din hum aasman ko lapet denge jaise register ke safhe lapete jate hain. Jaise humne pehli baar paida kiya tha, usi tarah hum use dobara paida karenge. Yeh hamara wada hai, hum zaroor karne wale hain.
Yeh ayat Qayamat ke din ki aik azeem nishani bayan karti hai. Allah Ta'ala farmata hai ke jis din hum aasman ko lapet denge jaise register ke safhe lapete jate hain. Yeh is baat ki nishani hai ke duniya ka nizam khatam ho jayega aur har cheez fana ho jayegi. Phir Allah Ta'ala apni qudrat ka izhar karte hue farmata hai ke jaise humne pehli baar makhlooq ko paida kiya tha, usi tarah hum use dobara paida karenge. Yeh Allah ka pakka wada hai aur woh is par qadir hai. Is ayat mein Hashr aur Nashr (dobara uthana) ki haqeeqat ko wazeh kiya gaya hai. Allah Ta'ala apni qudrat se har cheez ko dobara wujud bakhsh sakta hai, aur yeh uske liye koi mushkil kaam nahi.
Surah 21 : 105
وَ لَقَدْ كَتَبْنَا فِی الزَّبُوْرِ مِنْۢ بَعْدِ الذِّكْرِ اَنَّ الْاَرْضَ یَرِثُهَا عِبَادِیَ الصّٰلِحُوْنَ
Aur humne Zaboor mein Zikr (Taurat) ke baad likh diya tha ke zameen ke waris mere nek bandey honge.
Is ayat mein Allah Ta'ala ne aik azeem basharat di hai ke usne Zaboor mein Zikr (Taurat ya Loh-e-Mahfooz) ke baad yeh likh diya tha ke zameen ke waris mere nek bandey honge. Iska matlab hai ke duniya mein hukumat aur ikhtiyar akhirkar Allah ke saleh aur parhezgar bandon ko hi milega. Yeh wada sirf is duniya tak mehdood nahi, balkay iska itlaq Jannat ki zameen par bhi hota hai, jahan saleh log hamesha ke liye rahenge. Sahih Muslim (Kitab al-Fitan, Hadith 2937) mein hai ke Nabi ﷺ ne farmaya: "Islam ajnabi ban kar shuru hua aur ajnabi ban kar lautega, aur khushkhabri hai ajnabiyon ke liye." Is ayat se yeh bhi wazeh hota hai ke Allah Ta'ala ka yeh qanoon har daur aur har ummat mein nafiz raha hai ke kamyabi aur sarbulandi sirf saleh logon ke liye hai, jo Allah ke ahkamat par qaim rehte hain.
Surah 21 : 106
اِنَّ فِیْ هٰذَا لَبَلٰغًا لِّقَوْمٍ عٰبِدِیْنَ
Beshak is (Quran) mein ibadat karne walon ke liye ek kaafi paigham hai.
Yeh ayat is baat par zor deti hai ke Quran mein jo taleemat aur ahkamat hain, woh Allah ki ibadat karne walon ke liye mukammal hidayat aur nijaat ka zariya hain. Jo log Allah ki itaat aur bandagi mein lage rehte hain, unke liye is kitab mein har us cheez ka bayan hai jo unki roohani aur dunyawi zindagi ko sanwarne ke liye zaroori hai. Is mein tauheed, risalat, aur akhirat ke bunyadi aqaaid ki wazahat hai, aur naik amaal ki targheeb hai. Yeh un logon ke liye ek mukammal dastoor-ul-amal hai jo apni zindagi Allah ke ahkamat ke mutabiq guzarna chahte hain.
Surah 21 : 107
وَ مَاۤ اَرْسَلْنٰكَ اِلَّا رَحْمَةً لِّلْعٰلَمِیْنَ
Aur humne aapko (Muhammad ﷺ) nahi bheja magar tamam jahanon ke liye rehmat bana kar.
Yeh ayat Nabi Akram Muhammad ﷺ ki risalat ke maqsad ko wazeh karti hai. Aap ﷺ ko sirf insano ke liye nahi, balkay tamam makhlooqat aur jahanon ke liye rehmat bana kar bheja gaya hai. Aapki taleemat, aapka kirdaar, aur aapki sunnat har shakhs, har qaum, aur har zamanay ke liye hidayat aur bhalai ka baais hai. Aap ﷺ ne logon ko shirk aur gumrahi se nikal kar tauheed aur hidayat ki taraf bulaya, insaniyat ko akhlaq-e-hasana sikhaye, aur zulm-o-jahalat ka khatma kiya. Aapki rehmat ka pehlu yeh hai ke aapki shariat mein asaani aur narm-dili hai, aur aapki ummat ke liye gunahon ki maghfirat ka darwaza khula hai.
Surah 21 : 108
قُلْ اِنَّمَا یُوْحٰۤى اِلَیَّ اَنَّمَاۤ اِلٰهُكُمْ اِلٰهٌ وَّاحِدٌ فَهَلْ اَنْتُمْ مُّسْلِمُوْنَ
Keh dijiye, mujh par to bas yahi wahi ki jati hai ke tumhara mabood ek hi mabood hai, to kya tum farmabardar hote ho?
Is ayat mein Nabi Akram ﷺ ko hukm diya gaya hai ke woh logon ko Allah ki wahdaniyat ki dawat dein. Yeh Islam ka bunyadi aqeeda hai ke Allah ke siwa koi ibadat ke layaq nahi. Tamam ambiya-e-karam ne yahi paigham diya ke tumhara mabood sirf ek hai. Is ke baad sawal kiya gaya hai, "to kya tum farmabardar hote ho?" yani jab haqeeqat wazeh ho chuki hai ke Allah hi wahid mabood hai, to kya tum uski itaat aur farmabardari ikhtiyar karte ho? Yeh sawal logon ko ghaur-o-fikr ki dawat deta hai aur unhe Allah ke samne jhukne aur Islam qabool karne ki targheeb deta hai. Islam ka matlab hi Allah ke samne sar jhukana aur uske ahkamat ko tasleem karna hai.
Surah 21 : 109
فَاِنْ تَوَلَّوْا فَقُلْ اٰذَنْتُكُمْ عَلٰى سَوَآءٍ وَ اِنْ اَدْرِیْۤ اَقَرِیْبٌ اَمْ بَعِیْدٌ مَّا تُوْعَدُوْنَ
Phir agar woh munh morein, to keh dijiye ke maine tumhein barabar taur par khabardar kar diya hai, aur mujhe nahi maloom ke jis cheez ka tumse wada kiya jata hai woh qareeb hai ya door.
Yeh ayat un logon ke liye hai jo tauheed ki dawat se munh modte hain. Nabi Akram ﷺ ko hukm diya gaya hai ke woh unhe bata dein ke "maine tumhein barabar taur par khabardar kar diya hai", yani haq baat wazeh taur par pahuncha di hai aur ab tumhara inkar tumhari apni zimmedari hai. Iske baad farmaya gaya hai ke "mujhe nahi maloom ke jis cheez ka tumse wada kiya jata hai woh qareeb hai ya door". Yahan "jis cheez ka wada" se murad qayamat, azab, ya Allah ka faisla hai. Is baat ka ilm sirf Allah Ta'ala ko hai. Nabi ﷺ ka kaam sirf paigham pahunchana hai, waqt ka taayun karna nahi. Yeh is baat ki daleel hai ke Nabi ﷺ bhi ghaib ka ilm nahi rakhte the, siwaye uske jo Allah unhe batata.
Surah 21 : 110
اِنَّهٗ یَعْلَمُ الْجَهْرَ مِنَ الْقَوْلِ وَ یَعْلَمُ مَا تَكْتُمُوْنَ
Beshak woh (Allah) khuli baat ko bhi janta hai aur jo tum chupaate ho use bhi janta hai.
Yeh ayat Allah Ta'ala ke ilm-e-kamil aur wasee ko bayan karti hai. Allah Ta'ala sirf un baton ko hi nahi janta jo log zahir karte hain, balkay un tamam khayalat, iradon, aur ehsasat ko bhi janta hai jo insaan apne seenon mein chupa kar rakhta hai. Is mein un logon ke liye ek tanbeeh hai jo munafiqat karte hain ya apne bure iradon ko poshida rakhte hain. Allah se kuch bhi chupa hua nahi hai. Is aqeede ka insaan ki zindagi par gehra asar hota hai, kyunki yeh use Allah ke saamne jawabdehi ka ehsas dilata hai aur use naik amaal karne aur buraiyon se bachne ki targheeb deta hai, chahe koi use dekh raha ho ya na ho.
Surah 21 : 111
وَ اِنْ اَدْرِیْ لَعَلَّهٗ فِتْنَةٌ لَّكُمْ وَ مَتَاعٌ اِلٰى حِیْنٍ
Aur mujhe kya maloom, shayad yeh tumhare liye ek aazmaish ho aur ek muqarar waqt tak faida uthana ho.
Is Ayat mein, Allah Ta'ala apne Nabi (Nuh Alaihis Salam) ki zuban se irshad farma rahe hain ke unhein is baat ka ilm nahi ke jo cheez unki qaum par nazil hone wali hai, woh shayad unke liye ek aazmaish (fitnah) ho. Yeh aazmaish is tarah ho sakti hai ke Allah Ta'ala unhein duniya mein mazeed mohlat de, taake woh apni sarkashi aur kufr mein aur aage badhein, aur is tarah unka azaab aur zyada shadeed ho jaye. Ya phir yeh unke liye ek waqti faida ho, jise woh ek muqarar muddat tak hasil karein, aur phir uske baad unhein unke aamaal ka pura badla diya jaye.
Is se yeh sabaq milta hai ke kabhi kabhi Allah ki taraf se milne wali mohlat ya duniya ki nematein bhi insaan ke liye imtihan hoti hain. Yeh zaroori nahi ke har nemath ya mohlat Allah ki raza ki alamat ho, balkay yeh insaan ki azmaish bhi ho sakti hai ke woh shukr karta hai ya kufr. Is Ayat mein duniya ki be-sabati aur akhirat ki tayyari ki taraf ishara hai.
Surah 21 : 112
قٰلَ رَبِّ احْكُمْ بِالْحَقِّ وَ رَبُّنَا الرَّحْمٰنُ الْمُسْتَعَانُ عَلٰى مَا تَصِفُوْنَ
Usne kaha, "Aye mere Rabb! Haq ke saath faisla farma. Aur hamara Rabb Rehman hai, jis se madad talab ki jaati hai un baton par jo tum bayan karte ho."
Jab Nabi Nuh Alaihis Salam ne apni qaum ki taraf se mukammal inkar aur mukhalifat dekhi, aur unki hidayat ki har koshish nakaam ho gayi, to unhone Allah Ta'ala ki bargah mein dua ki. Is Ayat mein unki dua ka zikr hai, jismein woh kehte hain, "Aye mere Rabb! Haq ke saath faisla farma." Yeh dua is baat ki nishani hai ke jab insaan tamam insani tadbeeron se mayoos ho jaye, to use sirf Allah ki zaat par bharosa karna chahiye aur usse insaf talab karna chahiye.
Aage farmaya, "Aur hamara Rabb Rehman hai, jis se madad talab ki jaati hai un baton par jo tum bayan karte ho." Is jumle mein Nabi Nuh (AS) ne Allah Ta'ala ki sifat-e-Rehmaniyat ka zikr kiya, jo is baat ki daleel hai ke Allah Ta'ala nihayat meherban hai aur woh apne bandon par zulm nahi karta. Sath hi, unhone yeh bhi wazeh kiya ke unki qaum jo jhoote ilzamat aur tohmaten laga rahi hai, unke muqable mein sirf Allah Ta'ala hi ki madad talab ki ja sakti hai. Yeh dua sabr, tawakkal aur Allah ki qudrat par yaqeen ka behtareen namoona hai.
