Surah Al-Mu'minun (Momineen) ek Makki Surah hai, aur iska nuzool Makkah ke darmiyani daur mein hua tha. Us waqt ke Haalat-o-Waqiyat yeh the ke Musalman Mushrikeen ke sakht opposition ka saamna kar rahe the aur Kuffar-e-Makkah dawat-e-haq ko thukra rahe the. Is Surah ka Markazi Theme 'Kamyab Momineen ki Sifaat' (Qualities of successful believers) aur 'Tauheed-o-Aakhirat' hai. Surah ki shuruaat hi is khush-khabri se hoti hai ke 'Yaqeenan Momineen falah (kamyabi) paa gaye'. Is mein un ahem khusoosiyat ka zikr hai jo ek sacha momin banne ke liye zaroori hain: maslan Namaz mein khushu-o-khuzu (concentration) ikhtiyar karna, fuzool baaton aur kaamon se door rehna, Zakat dena, pak-damni ikhtiyar karna, aur apni amanaton aur waadon ki pasdari karna. Ahkam aur naseehaton ke hawale se is mein insaani takhleeq (human creation) ke marahil ka zikr hai taake log Allah ki qudrat ko pehchanein. Mazeed, is mein Hazrat Nuh, Hazrat Musa aur Hazrat Harun عَلَيْهِمُ اَلسَّلَامُ ke waqiyat se dars diya gaya hai ke haq ko jhutlane walon ka anjaam hamesha bura hota hai. Aakhir mein yeh wazeh kiya gaya hai ke insaan ki zindagi ka maqsad sirf khel tamasha nahi, balkeh Allah ki ibadat aur uske huzoor peshi hai.
Surah 23 : 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 23 : 1
قَدْ اَفْلَحَ الْمُؤْمِنُوْنَۙ
Yaqeenan kamyab ho gaye momin.
Is Ayat mein Allah Ta'ala ne mominon ki kamyabi ka elaan farmaya hai. 'Aflaha' ka matlab hai kamyab hona, muraad paana, aur falah hasil karna. Yeh kamyabi sirf duniya tak mehdood nahi, balkay aakhirat ki bhi kamyabi hai. Momin woh hain jo Allah aur uske Rasool (SAW) par dil se imaan laye, aur unke ahkamaat ki pairwi karte hain. Is Ayat mein un sifaat ka zikr shuru hota hai jo asal kamyabi ki zamanat hain. Yeh kamyabi duniya aur aakhirat dono mein hasil hoti hai, jahan momin jannat mein dakhil honge aur Allah ki raza hasil karenge.
Kamyabi ka yeh elaan is baat ki daleel hai ke imaan aur uske taqazay poore karne wale log hi asal mein falah paane wale hain. Yeh Ayat aane wali ayaton ke liye ek bunyadi usool qaim karti hai, jahan mominon ki khaslatein bayan ki jayengi.
Surah 23 : 2
الَّذِیْنَ هُمْ فِیْ صَلَاتِهِمْ خٰشِعُوْنَۙ
Jo apni namazon mein khushu ikhtiyar karte hain.
Kamyab mominon ki pehli sifat yeh bayan ki gayi hai ke woh apni namazon mein khushu ikhtiyar karte hain. Khushu ka matlab hai dil ka Allah ki taraf mutawajjeh hona, uski azmat aur jalal ka ehsaas karna, aur uske saamne ajzi aur inkisari ka izhar karna. Yeh sirf jism ka jhukna nahi, balkay rooh ka bhi Allah ke huzoor haazir hona hai.
Khushu se namaz parhne wala shakhs duniya ki har fikr se aazad ho kar sirf Allah ki yaad mein magan ho jata hai. Uske dil mein Allah ka khauf aur uski mohabbat ghar kar jati hai. Is se namaz ka asal maqsad poora hota hai, jo ke Allah se qurbat hasil karna aur roohani sukoon paana hai. Khushu namaz ko behtar banata hai aur gunahon se rokne mein madad deta hai.
Rasoolullah (SAW) ne farmaya: "Jab koi banda namaz mein khushu ikhtiyar karta hai, to Allah uski namaz ko qubool farmata hai." (Musnad Ahmad)
Surah 23 : 3
وَ الَّذِیْنَ هُمْ عَنِ اللَّغْوِ مُعْرِضُوْنَۙ
Aur jo laghv baton se kinara kash rehte hain.
Kamyab mominon ki doosri sifat yeh hai ke woh laghv baton aur kaamon se kinara kash rehte hain. 'Laghv' se muraad har woh baat ya kaam hai jo be-faida ho, be-maqsad ho, ya jiska koi deeni ya dunyawi fawaid na ho. Is mein gandi baatein, gheebat, chugli, jhoot, fuzool behas, aur har woh kaam shamil hai jo Allah ki yaad se ghafil kare.
Momin apni zindagi ka qeemti waqt aur taaqat aise kaamon mein zaya nahi karte jo unhein Allah se door karein. Woh sirf un kaamon mein mashgool rehte hain jo unke liye deen aur duniya mein behtari ka baais hon. Laghv se bachna imaan ki alamat hai aur yeh is baat ki daleel hai ke momin apni zindagi ke maqsad se waqif hai aur uski taraf tawajjo deta hai. Is se unka waqt aur tawajjo Allah ki raza hasil karne mein lagti hai.
Surah 23 : 4
وَ الَّذِیْنَ هُمْ لِلزَّكٰوةِ فٰعِلُوْنَۙ
Aur jo zakat ada karne wale hain.
Kamyab mominon ki teesri sifat yeh hai ke woh zakat ada karne wale hain. Zakat Islam ke paanch arkaan mein se ek hai aur maal ki paaki aur barkat ka zariya hai. Yeh sirf ek mali ibadat nahi, balkay ek samajhi zimmedari bhi hai jiske zariye ghareebon aur zaroorat mandoon ki madad ki jati hai.
Zakat ada karne se maal mein kami nahi aati, balkay us mein izafa hota hai aur Allah ki taraf se barkat nazil hoti hai. Yeh dil se hirs aur bukhl ko khatam karti hai aur insaan ko Allah ki raza ke liye kharch karne ki tarbiyat deti hai. Zakat ka maqsad sirf maal ki paaki nahi, balkay rooh ki paaki bhi hai. Yeh musalmanon ke darmiyan hamdardi aur bhai charay ko farogh deti hai aur muashre mein insaaf aur tawazun qaim karti hai.
Surah 23 : 5
وَ الَّذِیْنَ هُمْ لِفُرُوْجِهِمْ حٰفِظُوْنَۙ
Aur jo apni sharmgahon ki hifazat karte hain.
Kamyab mominon ki chauthi sifat yeh hai ke woh apni sharmgahon ki hifazat karte hain. Is se muraad yeh hai ke woh har qism ki fahashi aur badkari se bachate hain. Islam mein zina, bad nigahi, aur har woh amal jo fahashi ki taraf le jaye, sakhti se mana hai. Momin apni izzat aur haya ki hifazat karte hain aur sirf halal tareeqe se apni khwahishat ko poora karte hain, yani shadi ke zariye.
Yeh hukm mard aur aurat dono ke liye hai. Sharmgahon ki hifazat imaan ki alamat hai aur yeh pakeezgi aur taqwa ki nishani hai. Jo log apni sharmgahon ki hifazat karte hain, Allah unhein duniya aur aakhirat mein izzat aur ajr-e-azeem se nawazta hai. Is se muashre mein pakeezgi aur aman qaim hota hai aur naslon ki hifazat hoti hai. Yeh amal insaan ko gunahon se bachata hai aur Allah ke qareeb karta hai.
Surah 23 : 6
اِلَّا عَلٰۤى اَزْوَاجِهِمْ اَوْ مَا مَلَكَتْ اَیْمَانُهُمْ فَاِنَّهُمْ غَیْرُ مَلُوْمِیْنَ
Siwaye apni biwiyon ke ya un (bandiyon) ke jo unki milkiyat mein hon, to beshak un par koi malamat nahi.
Yeh ayat un logon ki tareef mein hai jo apni sharmgahon ki hifazat karte hain, siwaye apni biwiyon aur un bandiyon ke jo unki milkiyat mein hon. Islam mein jinsi taluqat sirf shadi ke bandhan ya sharai milkiyat ke zariye halal hain. Is se bahar har qism ka taluq haraam hai. Allah Ta'ala ne in do suraton mein koi malamat nahi rakhi, kyunki yeh fitri aur sharai tareeqe hain. Is ayat ka maqsad paak damani aur iffat ki taleem dena hai, aur musalmanon ko fahashi aur badkari se bachana hai. Yeh darasal un sifaton ka bayan hai jo Jannat ke warison mein honi chahiye.
Surah 23 : 7
فَمَنِ ابْتَغٰى وَرَآءَ ذٰلِكَ فَاُولٰٓئِكَ هُمُ الْعٰدُوْنَ
Pas jo koi iske alawa (kisi aur tareeqe) se talash karega, to aise log hadd se tajawuz karne wale hain.
Yeh ayat pichli ayat ki wazahat hai. Is mein wazeh kiya gaya hai ke jo log apni jinsi khwahishat ko biwi ya sharai milkiyat ke alawa kisi aur tareeqe se poora karne ki koshish karte hain, woh Allah ki hudood ko todne wale aur hadd se tajawuz karne wale hain. Is mein zina, lutta, aur har woh amal shamil hai jo shariat ke khilaf ho. Islam ne jinsi mamlat mein paak damani aur iffat par bohot zor diya hai. Jo log in hudood ko paar karte hain, woh Allah ki narazgi mol lete hain aur aakhirat mein sakht azab ke mustahiq honge. Is ayat mein musalmanon ko har qism ki fahashi aur badkari se bachne ki takeed ki gayi hai.
Surah 23 : 8
وَ الَّذِیْنَ هُمْ لِاَمٰنٰتِهِمْ وَ عَهْدِهِمْ رٰعُوْنَ
Aur woh log jo apni amanaton aur apne ahadon ka khayal rakhte hain.
Is ayat mein momineen ki ek aur sifaton ka zikr hai, woh yeh ke woh apni amanaton aur ahadon ki hifazat karte hain. Amanat mein Allah ke huqooq (maslan namaz, roza) aur bandon ke huqooq (maslan maal, raaz) dono shamil hain. Ahad mein Allah se kiye gaye ahad (iman, ibadat) aur logon se kiye gaye waade (muahide) shamil hain. Amanatdari aur ahad ki pabandi imaan ka hissa hai.
Nabi Kareem (SAW) ne farmaya: "Jis mein amanat nahi, us mein imaan nahi; aur jis mein ahad ki pabandi nahi, us mein deen nahi." (Musnad Ahmad).
Is sifat ka hona ek sache momin ki alamat hai aur yeh muashre mein aetmad aur aman qaim karne ke liye nihayat zaroori hai.
Surah 23 : 9
وَ الَّذِیْنَ هُمْ عَلٰى صَلَوٰتِهِمْ یُحَافِظُوْنَ
Aur woh log jo apni namazon ki hifazat karte hain.
Yeh ayat momineen ki ek aur ahem sifaton ko bayan karti hai, woh yeh ke woh apni namazon ki hifazat karte hain. Namaz deen ka sutoon hai aur Allah se bandon ke talluq ka sab se ahem zariya hai. Namaz ki hifazat ka matlab sirf namaz ada karna nahi, balkay usay waqt par, khushu-o-khuzu ke saath, aur uske tamam arkaan-o-sharaait ke mutabiq ada karna hai. Namaz ki pabandi insaan ko fahashi aur burai se rokti hai.
Quran mein farmaya gaya hai: "Beshak namaz fahashi aur burai se rokti hai." (Surah Ankaboot: 45).
Jo log apni namazon ki hifazat karte hain, woh Allah ki raza hasil karte hain aur unke liye aakhirat mein azeem ajr hai.
Surah 23 : 10
اُولٰٓئِكَ هُمُ الْوٰرِثُوْنَ
Yahi log hain jo waris banenge.
Yeh ayat un tamam sifaton ka khulasa hai jo pichli ayaton mein bayan ki gayi hain (maslan namaz mein khushu, laghw baton se bachna, zakat ada karna, sharmgahon ki hifazat, amanat aur ahad ki pabandi, namazon ki hifazat). Allah Ta'ala farmata hai ke yahi log hain jo Jannat ke waris banenge. Waris banne ka matlab hai ke Jannat unki milkiyat hogi, jise woh Allah ki taraf se virasat mein payenge. Yeh unke aamal ka behtareen sila hai. Is ayat mein Jannat-ul-Firdous ka zikr bhi kiya gaya hai, jo Jannaton mein sab se aala maqam hai. Jo log in sifaton ko apnate hain, woh duniya aur aakhirat mein kamyab hote hain aur Allah ki khushnoodi hasil karte hain.
Surah 23 : 11
الَّذِیْنَ یَرِثُوْنَ الْفِرْدَوْسَ هُمْ فِیْهَا خٰلِدُوْنَ
Jo Firdaus ke waris honge. Woh us mein hamesha rahenge.
Yeh ayat un momineen ke inamaat ka zikr karti hai jo apni zindagi mein Allah ke ahkamaat par chalte hain. Firdaus jannat ka sab se aala darja hai, jahan Allah ke khaas bande qayam karenge. Is mein dakhil hone wale hamesha ke liye rahenge, unhein kabhi wahan se nikala nahi jayega aur na hi unhein maut aayegi. Yeh unki neikiyon ka behtareen badla hai. Quran mein kayi jagah jannat ki hamesha ki zindagi ka zikr hai, jo is baat ki daleel hai ke aakhirat mein kamyabi sirf Allah ki raza hasil karne mein hai.
Surah 23 : 12
وَ لَقَدْ خَلَقْنَا الْاِنْسَانَ مِنْ سُلٰلَةٍ مِّنْ طِیْنٍ
Aur yaqeenan humne insaan ko mitti ke nichor se paida kiya.
Is ayat mein Allah Ta'ala insaan ki takhleeq ke ibtadai marhalay ka zikr farma rahe hain. Insaan ko "mitti ke nichor" se paida kiya gaya hai, yani mitti ke ajza se jo pani mein ghul kar ek qisam ka "sulalah" (nichor ya khulasa) banate hain. Yeh is baat ki taraf ishara hai ke insaan ka jism zameen se hasil hone wali ghiza se banta hai, aur iski ibtida mitti se hai. Yeh insaan ko apni asal yaad dilata hai aur uski aajizi ko zahir karta hai, taake woh takabbur na kare.
Surah 23 : 13
ثُمَّ جَعَلْنٰهُ نُطْفَةً فِیْ قَرَارٍ مَّكِیْنٍ
Phir humne usay ek mehfooz jagah (reham) mein nutfa banaya.
Pichli ayat mein insaan ki mitti se takhleeq ka zikr tha, aur is ayat mein uske agle marhalay ko bayan kiya gaya hai. Allah Ta'ala ne insaan ko mitti ke nichor se paida karne ke baad, usay "nutfa" (sperm drop) ki shakal mein ek "mehfooz jagah" (qarar-e-makeen) mein rakha. Is mehfooz jagah se murad maa ka reham hai, jahan nutfa ko har qism ki hifazat aur parwarish muyassar hoti hai. Yeh Allah ki qudrat ki nishani hai ke woh kis tarah ek chote se qatre ko itni hifazat aur ehtiyat se parwan chadhata hai.
Surah 23 : 14
ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظٰمًا فَكَسَوْنَا الْعِظٰمَ لَحْمًا ثُمَّ اَنْشَاْنٰهُ خَلْقًا اٰخَرَ فَتَبٰرَكَ اللّٰهُ اَحْسَنُ الْخٰلِقِیْنَ
Phir humne nutfa ko alaqah (jama hua khoon) banaya, phir alaqah ko mudghah (gosht ka lothra) banaya, phir mudghah se haddiyan banayeen, phir haddiyon par gosht chadhaya. Phir humne usay ek doosri makhlooq bana kar paida kiya. So Allah bahut barkat wala hai, sab se behtar paida karne wala.
Yeh ayat insaan ki takhleeq ke mukhtalif aur hairat angaiz marahil ko bayan karti hai. Nutfa banne ke baad, Allah Ta'ala usay "alaqah" (jama hua khoon ya chipakne wali cheez) mein tabdeel karte hain. Phir alaqah se "mudghah" (gosht ka lothra) banta hai. Is ke baad, mudghah se haddiyan banayee jati hain, aur phir un haddiyon par gosht chadhaya jata hai. Aakhir mein, Allah usay ek "doosri makhlooq" ki shakal mein paida karte hain, jab us mein rooh phoonk di jati hai aur woh ek mukammal insaan ban jata hai. Is marhalay par Allah Ta'ala ki azmat aur behtareen takhleeq ki tareef ki gayi hai.
Sahih Bukhari aur Muslim mein Hazrat Abdullah bin Mas'ood (R.A) se riwayat hai ke Rasoolullah (SAW) ne farmaya: "Tum mein se har ek ki takhleeq uski maa ke pait mein chalees din tak nutfa ki shakal mein hoti hai, phir itne hi din tak alaqah ki shakal mein, phir itne hi din tak mudghah ki shakal mein. Phir ek farishta bheja jata hai jo us mein rooh phoonkta hai." (Sahih Bukhari: 3208, Sahih Muslim: 2643)
Surah 23 : 15
ثُمَّ اِنَّكُمْ بَعْدَ ذٰلِكَ لَمَیِّتُوْنَ
Phir yaqeenan tum is ke baad marne wale ho.
Insaan ki takhleeq ke mukhtalif marahil aur uski zindagi ke baad, yeh ayat maut ki haqeeqat ko bayan karti hai. Allah Ta'ala farmate hain ke tum sab ko ek din maut aani hai. Yeh zindagi fani hai aur har nafs ko maut ka maza chakhna hai. Is ayat mein insaan ko uski asal aur anjaam ki yaad dilayee gayi hai, taake woh apni zindagi ka maqsad samjhe aur aakhirat ki tayyari kare. Maut zindagi ka ikhtetam nahi, balkay aakhirat ki taraf pehla qadam hai.
Surah 23 : 16
ثُمَّ اِنَّكُمْ یَوْمَ الْقِیٰمَةِ تُبْعَثُوْنَ
Phir yaqeenan tum Qayamat ke din uthaye jaoge.
Allah Ta'ala ne insaan ki takhleeq aur maut ka zikr karne ke baad, ab dobara zinda kiye jaane ka zikr farmaya hai. Yeh is baat ki daleel hai ke Allah Ta'ala jisne pehli baar insaan ko mitti se banaya, woh usay dobara zinda karne par bhi qadir hai. Qayamat ke din sab insaan apni qabron se uthaye jayenge aur apne aamal ka hisab denge. Yeh aakhirat par imaan ka ek bunyadi juzv hai, jis par imaan lana har musalman ke liye zaroori hai. Is ayat mein Allah Ta'ala ne insaan ko apni qudrat aur aakhirat ki yaad dilai hai taake woh apni zindagi mein neki ke kaam kare.
Surah 23 : 17
وَ لَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَآئِقَ١ۖۗ وَ مَا كُنَّا عَنِ الْخَلْقِ غٰفِلِیْنَ
Aur humne tumhare upar saat (7) raaste banaye hain, aur hum takhleeq se ghafil nahi hain.
Is ayat mein Allah Ta'ala apni qudrat aur azmat ka zikr karte hue farmate hain ke usne insaan ke upar saat (7) aasman banaye hain. "Saat taraaiq" se murad saat aasman hain, jo ek ke upar ek hain aur har ek ka apna raasta hai. Yeh aasman Allah Ta'ala ki behtareen takhleeq ka namoona hain. Allah Ta'ala apni makhlooq se kabhi ghafil nahi hota, woh har cheez ka ilm rakhta hai aur har cheez ka intizam karta hai. Is mein insaan ke liye ek nishani hai ke woh Allah ki azmat aur uski tadbeer par ghaur kare. Allah Ta'ala ki har cheez par mukammal nigrani hai.
Surah 23 : 18
وَ اَنْزَلْنَا مِنَ السَّمَآءِ مَآءًۢ بِقَدَرٍ فَاَسْكَنّٰهُ فِی الْاَرْضِ١ۖۗ وَ اِنَّا عَلٰى ذَهَابٍۭ بِهٖ لَقٰدِرُوْنَۚ
Aur humne aasman se ek khaas miqdar mein paani nazil kiya, phir usay zameen mein thehra diya, aur yaqeenan hum usay wapas le jane par bhi qadir hain.
Allah Ta'ala apni ne'maton ka zikr karte hue farmate hain ke usne aasman se barish ka paani ek khaas miqdar mein nazil kiya. Yeh paani zameen mein jazb ho kar zakhira ho jata hai, jisse chashme, kuen aur nadiyaan jari hoti hain, jo insaan aur janwaron ke liye zindagi ka sabab banti hain. Allah Ta'ala is baat par bhi qadir hai ke woh is paani ko zameen mein ghayab kar de aur insaan usay hasil na kar saken. Is mein insaan ke liye ek nishani hai ke woh Allah ki qudrat aur uski ne'maton par ghaur kare aur uska shukr ada kare. Yeh paani zindagi ka bunyadi juzv hai aur iska intizam Allah ke haath mein hai.
Surah 23 : 19
فَاَنْشَاْنَا لَكُمْ بِهٖ جَنّٰتٍ مِّنْ نَّخِیْلٍ وَّ اَعْنَابٍ١ۘ لَكُمْ فِیْهَا فَوَاكِهُ كَثِیْرَةٌ وَّ مِنْهَا تَاْكُلُوْنَۙ
Phir humne tumhare liye us (paani) se khajooron aur angooron ke baghaat paida kiye, tumhare liye un mein bahut se phal hain aur unhi mein se tum khate ho.
Pichli ayat mein barish ke paani ka zikr tha, ab is ayat mein us paani ke fawaid bayan kiye ja rahe hain. Allah Ta'ala farmate hain ke ussi paani ke zariye usne insaan ke liye khajooron aur angooron ke khoobsurat baghaat paida kiye. In baghaat mein insaan ke liye mukhtalif qism ke phal hote hain jinse woh apni ghiza hasil karta hai aur apni zaroorat poori karta hai. Yeh Allah ki behtareen ne'maton mein se hain jo insaan ki zindagi ke liye zaroori hain aur usay Allah ki qudrat aur reham ka ehsaas dilati hain. In phalon mein insaan ke liye ghiza, shifa aur lazzat hai.
Surah 23 : 20
وَ شَجَرَةً تَخْرُجُ مِنْ طُوْرِ سَیْنَآءَ تَنْۢبُتُ بِالدُّهْنِ وَ صِبْغٍ لِّلْاٰكِلِیْنَ
Aur ek darakht (Zaitoon ka) jo Toor-e-Sina se nikalta hai, jo tel aur salan deta hai khane walon ke liye.
Is ayat mein Allah Ta'ala zaitoon ke darakht ka zikr farmate hain, khaas taur par woh jo Toor-e-Sina ke ilaqe mein ugta hai. Zaitoon ka darakht apni barkaton aur fawaid ki wajah se mash'hoor hai. Isse tel (oil) nikalta hai jo roshni ke liye, khane pakane ke liye aur dawaon mein istemal hota hai. Yeh tel khane walon ke liye salan ka kaam bhi deta hai aur ismein shifa bhi hai. Zaitoon ka darakht ek mubarak darakht hai jiska zikr Quran mein bhi aaya hai aur Nabi Kareem ﷺ ne bhi iski fazilat bayan ki hai.
Nabi Kareem ﷺ ne farmaya: "Zaitoon ka tel khao aur usay lagao, kyunki yeh ek mubarak darakht se hai." (Tirmidhi, Kitab al-At'imah, Hadees: 1851)
Surah 23 : 21
وَ اِنَّ لَكُمْ فِی الْاَنْعَامِ لَعِبْرَةًؕ نُسْقِیْكُمْ مِّمَّا فِیْ بُطُوْنِهَا وَ لَكُمْ فِیْهَا مَنَافِعُ كَثِیْرَةٌ وَّ مِنْهَا تَاْكُلُوْنَۙ
Aur beshak tumhare liye chaupayon mein bhi ek ibarat (nishan) hai. Hum tumhe unke pet mein se doodh pilate hain, aur tumhare liye unmein bahut se faide hain, aur unhi mein se tum khate bhi ho.
Is ayat mein Allah Ta'ala insano ko apni qudrat aur rehmat ki nishaniyon par ghaur karne ki dawat de raha hai. Chaupaye, jaise gaaye, bakriyan, aur oont, insano ke liye be-shumar fawaid ka zariya hain. Allah Ta'ala farmata hai ke hum tumhe unke pet mein se doodh pilate hain, jo ke ek mukammal aur ghizayat se bharpoor khorak hai. Yeh doodh khoon aur gobar ke darmiyan se nikalta hai, jo Allah ki be-misaal qudrat ki nishani hai.
Iske alawa, in chaupayon se insano ko aur bhi kai tarah ke fawaid hasil hote hain. Unka gosht khaya jata hai, unki khaal se libas aur dusri cheezein banai jati hain, unki oon aur baal istemal hote hain, aur unhein bojh dhone aur safar ke liye bhi istemal kiya jata hai. Yeh sab kuch Allah ki taraf se insano ke liye azeem nematein hain, jin par shukr karna lazim hai.
Surah 23 : 22
وَ عَلَیْهَا وَ عَلَى الْفُلْكِ تُحْمَلُوْنَ۠
Aur un par aur kashtiyon par tum uthaye jate ho.
Yeh ayat pichli ayat ke silsile ko jari rakhte hue Allah Ta'ala ki nematon ka zikr karti hai. Ismein bataya gaya hai ke Allah ne insano ke liye safari ke wasail paida kiye hain. Chaupaye, jaise oont aur ghode, zameen par safar aur bojh uthane ke liye istemal hote hain. Un par sawar ho kar log ek jagah se dusri jagah jate hain aur apna saman bhi muntaqil karte hain.
Isi tarah, Allah ne kashtiyan aur jahaz bhi banaye hain jo samundar mein chalte hain. Inke zariye log daryaon aur samundaron ka safar karte hain, tijarat karte hain, aur ek mulk se dusre mulk tak pahunchte hain. Yeh sab Allah ki qudrat aur uski rehmat ki nishaniyan hain ke usne insano ke liye zameen aur samundar dono mein safar ke asbab muhayya kiye taake unki zindagi asan ho sake. In wasail par ghaur karna Allah ki azmat ka ehsas dilata hai.
Surah 23 : 23
وَ لَقَدْ اَرْسَلْنَا نُوْحًا اِلٰى قَوْمِهٖ فَقَالَ یٰقَوْمِ اعْبُدُوا اللّٰهَ مَا لَكُمْ مِّنْ اِلٰهٍ غَیْرُهٗؕ اَفَلَا تَتَّقُوْنَ
Aur beshak humne Nooh (علیہ السلام) ko unki qaum ki taraf bheja, to unhone farmaya: "Aye meri qaum! Allah ki ibadat karo, uske siwa tumhara koi mabood nahi. Kya tum darte nahi?"
Is ayat se Allah Ta'ala ambiya (علیہم السلام) ki dawat ka silsila shuru karta hai, jismein sabse pehle Nabi Nooh (علیہ السلام) ka zikr hai. Allah ne unhein unki qaum ki taraf bheja taake woh unhein sirf Allah ki ibadat ki taraf bulayen. Nooh (علیہ السلام) ne apni qaum se farmaya ke Allah ke siwa koi aur mabood nahi hai, aur uski ibadat mein kisi ko shareek karna shirk hai.
Unhone apni qaum ko Allah ke azab se daraya aur unhein taqwa ikhtiyar karne ki talqeen ki. Ambiya (علیہم السلام) ka bunyadi paigham hamesha tauheed aur Allah ke ehkamat ki pairwi karna raha hai. Nooh (علیہ السلام) ne apni qaum ko is baat par ghaur karne ki dawat di ke kya woh Allah ke azab se darte nahi, jabke woh uske siwa dusron ki ibadat kar rahe hain. Yeh dawat har nabi ki dawat ka markazi nuqta rahi hai.
Surah 23 : 24
فَقَالَ الْمَلَؤُا الَّذِیْنَ كَفَرُوْا مِنْ قَوْمِهٖ مَا هٰذَاۤ اِلَّا بَشَرٌ مِّثْلُكُمْۙ یُرِیْدُ اَنْ یَّتَفَضَّلَ عَلَیْكُمْؕ وَ لَوْ شَآءَ اللّٰهُ لَاَنْزَلَ مَلٰٓئِكَةًۖۚ مَّا سَمِعْنَا بِهٰذَا فِیْۤ اٰبَآئِنَا الْاَوَّلِیْنَۚ
To unki qaum ke sardaron ne, jinhone kufr kiya tha, kaha: "Yeh to tumhare jaisa hi ek bashar hai, jo tum par fazilat hasil karna chahta hai. Aur agar Allah chahta to farishte utarta. Humne apne agle baap-dada mein aisi koi baat nahi suni."
Is ayat mein Nooh (علیہ السلام) ki qaum ke kafir sardaron ka rad-e-amal bayan kiya gaya hai. Unhone Nooh (علیہ السلام) ki dawat ko sareeh taur par mustarad kar diya. Unka pehla aitraz yeh tha ke Nooh (علیہ السلام) unke jaisa hi ek bashar hain. Unka khayal tha ke agar Allah kisi ko nabi banata to woh farishta hota, insaan nahi. Yeh unki jahalat aur Allah ki qudrat se na-waqfiyat thi.
Dusra aitraz yeh tha ke unhone Nooh (علیہ السلام) par ilzam lagaya ke woh sirf un par bartari hasil karna chahte hain. Unhone apne baap-dada ke tareeqe ko daleel banaya aur kaha ke unhone kabhi aisi baat nahi suni. Yeh darasal har daur ke kafiron ka tareeqa raha hai ke woh haq ko qubool karne ke bajaye, ambiya (علیہم السلام) ki zaat par hamle karte hain aur unki dawat ko shakhsi garz se mansoob karte hain. Unhone Allah ki qudrat ko bhi mehdood samjha.
Surah 23 : 25
اِنْ هُوَ اِلَّا رَجُلٌۢ بِهٖ جِنَّةٌ فَتَرَبَّصُوْا بِهٖ حَتّٰى حِیْنٍ
Yeh to bas ek aisa shakhs hai jise junoon hai, to kuch muddat tak iska intezar karo.
Is ayat mein Nooh (علیہ السلام) ki qaum ke sardaron ne un par junoon (pagalpan) ka ilzam lagaya. Jab unke paas Nooh (علیہ السلام) ki dawat ka koi mantiqi jawab nahi tha, to unhone unhein badnaam karne aur logon ko unse door rakhne ke liye yeh ilzam tarasha. Yeh tareeqa bhi har daur ke mukhalifeen-e-haq ka raha hai ke jab woh daleel se haar jate hain, to ambiya (علیہم السلام) aur unke pairukaron par ajeeb-o-ghareeb ilzamat lagate hain.
Unhone logon ko Nooh (علیہ السلام) ki dawat se rokne ke liye kaha ke kuch muddat tak unka intezar karo, shayad woh khud hi theek ho jayen ya unka mamla khatam ho jaye. Unka maqsad logon ko haq se ghafil rakhna aur unhein Nooh (علیہ السلام) ki dawat par ghaur karne se baz rakhna tha. Lekin Allah ka irada kuch aur tha, aur aakhir mein Nooh (علیہ السلام) aur unke manne wale kamyab hue aur inkar karne wale halak kar diye gaye.
Surah 23 : 26
قَالَ رَبِّ انْصُرْنِیْ بِمَا كَذَّبُوْنِ
Usne kaha, "Aye mere Rab! Meri madad farma un logon ke khilaf jinhone mujhe jhutlaya."
Is Ayat mein Allah Ta'ala ne Hazrat Nuh (علیہ السلام) ki us dua ka zikr farmaya hai jo unhone apni qaum ki taraf se lambe arse tak jhutlaye jaane aur inkar ke baad ki. Jab unki qaum ne unki dawat ko qabool karne se inkar kar diya aur un par zulm o sitam ki inteha kar di, to Hazrat Nuh (علیہ السلام) ne Allah Ta'ala se madad talab ki. Yeh dua unki Allah par mukammal tawakkul aur is yaqeen ko zahir karti hai ke sirf Allah hi hai jo zulm aur sarqashi karne walon ke muqable mein madad farma sakta hai. Is dua ke baad hi Allah Ta'ala ne unki madad ka faisla farmaya aur unhein kashti banane ka hukm diya.
Surah 23 : 27
فَاَوْحَیْنَاۤ اِلَیْهِ اَنِ اصْنَعِ الْفُلْكَ بِاَعْیُنِنَا وَ وَحْیِنَا فَاِذَا جَآءَ اَمْرُنَا وَ فَارَ التَّنُّوْرُ١ۙ فَاسْلُكْ فِیْهَا مِنْ كُلٍّ زَوْجَیْنِ اثْنَیْنِ وَ اَهْلَكَ اِلَّا مَنْ سَبَقَ عَلَیْهِ الْقَوْلُ مِنْهُمْ١ۚ وَ لَا تُخَاطِبْنِیْ فِی الَّذِیْنَ ظَلَمُوْا١ۚ اِنَّهُمْ مُّغْرَقُوْنَ
Phir humne uski taraf wahi bheji ke, "Hamari nigrani aur hamari wahi ke mutabiq kashti banao. Jab hamara hukm aa jaye aur tanoor ubalne lage, to har qism ke janwaron ke do-do jode (ek nar aur ek मादा) usmein daal lo, aur apne ghar walon ko bhi, siwaye unke jin par pehle hi baat thehar chuki hai. Aur un zalimon ke bare mein mujhse koi baat na karna, beshak woh gharq kiye jayenge."
Hazrat Nuh (علیہ السلام) ki dua ke jawab mein, Allah Ta'ala ne unhein kashti banane ka hukm diya. Yeh kashti Allah ki nigrani aur hidayat ke mutabiq tayyar ki jaani thi, jo is baat ki daleel hai ke Allah Ta'ala apne paighambaron ki har qadam par rehnumai farmate hain. Tufan ki alamat ke taur par 'tanoor ka ubalna' bataya gaya, jo ek ajeeb aur ghair mamooli nishani thi. Jab yeh alamat zahir ho, to Nuh (علیہ السلام) ko hukm diya gaya ke har qism ke janwaron ke do-do jode (nar aur mada) kashti mein sawar kar lein taake unki naslein baqi rah sakein. Sath hi apne ghar walon ko bhi sawar karne ka hukm diya gaya, siwaye unke jin par Allah ka azab muqarrar ho chuka tha, jismein unka ek beta aur biwi shamil the. Allah Ta'ala ne Nuh (علیہ السلام) ko zalimon ke bare mein shafa'at karne se bhi mana farmaya, kyunki unka gharq hona muqaddar ho chuka tha.
Surah 23 : 28
فَاِذَا اسْتَوَیْتَ اَنْتَ وَ مَنْ مَّعَكَ عَلَى الْفُلْكِ فَقُلِ الْحَمْدُ لِلّٰهِ الَّذِیْ نَجّٰىنَا مِنَ الْقَوْمِ الظّٰلِمِیْنَ
Jab tum aur tumhare saath wale kashti par theek tarah se baith jao, to kaho, "Tamaam tareefen Allah ke liye hain, jisne humein zalim logon se nijat di."
Is Ayat mein Allah Ta'ala ne Hazrat Nuh (علیہ السلام) aur unke sathiyon ko kashti mein sawar hone ke baad Allah ka shukr ada karne ki talqeen farmayi hai. Jab woh sab kashti mein mahfooz ho jayein aur tufan shuru ho jaye, to unhein hukm diya gaya ke woh Allah ki tareef karein jisne unhein zalim qaum ke azab se nijat di. Yeh is baat ki taraf ishara hai ke jab bhi insaan kisi musibat ya azab se bach nikle, to usey chahiye ke woh Allah Ta'ala ka shukr ada kare aur uski tareef bayan kare. Yeh amal Allah ki nematon ko tasleem karne aur uski qudrat par yaqeen rakhne ki alamat hai. Musibat se nijat ke baad shukr guzari karna imaan ka taqaza hai.
Surah 23 : 29
وَ قُلْ رَّبِّ اَنْزِلْنِیْ مُنْزَلًا مُّبٰرَكًا وَّ اَنْتَ خَیْرُ الْمُنْزِلِیْنَ
Aur kaho, "Aye mere Rab! Mujhe ek mubarak jagah utarna, aur tu hi sabse behtar utarne wala hai."
Jab tufan tham jaye aur kashti kisi jagah rukne lage, to Hazrat Nuh (علیہ السلام) ko hukm diya gaya ke woh Allah Ta'ala se yeh dua karein: "Aye mere Rab! Mujhe ek mubarak jagah utarna, aur tu hi sabse behtar utarne wala hai." Yeh dua is baat ki nishani hai ke insaan ko har naye marhale aur naye thikane par Allah Ta'ala se barkat aur salamati talab karni chahiye. Chahe woh safar se wapsi ho ya kisi nayi jagah qayam karna ho, Allah ki rehmat aur barkat ke baghair koi bhi jagah pur-aman aur khushgawar nahi ho sakti. Is dua mein Allah Ta'ala ki qudrat aur uski behtareen tadbeer ka iqrar bhi hai.
Surah 23 : 30
اِنَّ فِیْ ذٰلِكَ لَاٰیٰتٍ وَّ اِنْ كُنَّا لَمُبْتَلِیْنَ
Beshak is (waqiye) mein bahut si nishaniyan hain, aur hum to azmaish karne wale hi the.
Yeh Ayat Nuh (علیہ السلام) ke qisse ka ikhtetam karti hai aur iski gehri hikmat aur ibarat ko bayan karti hai. Allah Ta'ala farmate hain ke is waqiye mein, yani Nuh (علیہ السلام) ki dawat, unki qaum ka inkar, kashti ki tayyari, tufan ka aana aur phir unki nijat mein, bahut si nishaniyan hain. Yeh nishaniyan un logon ke liye hain jo ghaur o fikr karte hain, taake woh Allah ki qudrat, uski adalat aur uske azab se darr kar sahih raah ikhtiyar karein. Allah Ta'ala ne yeh bhi farmaya ke hum to azmaish karne wale hi the, yani Allah Ta'ala apne bandon ko mukhtalif tareeqon se azmata hai taake unka imaan aur sabr zahir ho. Yeh qissa aane wali naslon ke liye ek sabaq aur nishani hai.
Surah 23 : 31
ثُمَّ اَنْشَاْنَا مِنْۢ بَعْدِهِمْ قَرْنًا اٰخَرِیْنَۚ
Phir humne unke baad doosri qaumon ko paida kiya.
Is Ayah mein Allah Ta'ala pichli halaak shuda qaumon ka zikr karne ke baad farmate hain ke unke baad humne doosri qaumon ko wajood bakhsha. Yeh Allah ki sunnat hai ke jab koi qaum apni hadd se tajawuz karti hai, ambiya ki taleemat ko jhutlati hai aur zameen mein fasaad phailati hai, to usey mita kar doosri qaumon ko mauqa diya jata hai. Ismein insano ke liye ek sabaq aur nishani hai ke woh apni halat par ghaur karein aur Allah ke ahkamat ki pairwi karein. Allah ki qudrat aur uski hikmat ka taqaza hai ke woh zameen ko kabhi bhi fasaadiyon ke hawalay nahi karta, balkay hamesha islah karne walon ko mauqa deta hai.
Surah 23 : 32
فَاَرْسَلْنَا فِیْهِمْ رَسُوْلًا مِّنْهُمْ اَنِ اعْبُدُوا اللّٰهَ مَا لَكُمْ مِّنْ اِلٰهٍ غَیْرُهٗ١ؕ اَفَلَا تَتَّقُوْنَ۠ ۧ ۧ
Phir humne unmein unhi mein se ek Rasool bheja ke Allah ki ibadat karo, uske siwa tumhara koi mabood nahi. Kya tum darte nahi?
Jab Allah Ta'ala ne nayi qaumein abad keen, to unki hidayat ke liye unhi mein se ek Rasool bheja. Is Rasool ka bunyadi paigham Tawheed tha, yaani sirf Allah ki ibadat karna aur uske saath kisi ko shareek na thehrana. Yeh paigham har Nabi aur Rasool ka bunyadi paigham raha hai, jaisa ke Quran mein mukhtalif maqamat par bayan kiya gaya hai. Rasool ne unhein Allah ke azab se daraya aur sawal kiya, "Kya tum darte nahi?" Iska maqsad unhein Allah ke khauf aur uski qudrat ka ehsas dilana tha, taake woh shirk se baaz aa jayein aur sirf ek Allah ki ibadat karein. Allah ki wahdaniyat ka iqrar hi asal taqwa ki bunyad hai.
Surah 23 : 33
وَ قَالَ الْمَلَاُ مِنْ قَوْمِهِ الَّذِیْنَ كَفَرُوْا وَ كَذَّبُوْا بِلِقَآءِ الْاٰخِرَةِ وَ اَتْرَفْنٰهُمْ فِی الْحَیٰوةِ الدُّنْیَا١ۙ مَا هٰذَاۤ اِلَّا بَشَرٌ مِّثْلُكُمْ١ۙ یَاْكُلُ مِمَّا تَاْكُلُوْنَ مِنْهُ وَ یَشْرَبُ مِمَّا تَشْرَبُوْنَ۪ۙ
Aur uski qaum ke sardaron ne, jinhone kufr kiya aur aakhirat ki mulaqat ko jhutlaya aur jinhein humne duniya ki zindagi mein khush-haal kiya tha, kaha: "Yeh to tumhare jaisa hi ek bashar hai, jo wahi khata hai jo tum khate ho aur wahi peeta hai jo tum peete ho."
Is Ayah mein un sardaron ka zikr hai jinhone Rasool ki dawat ko qabool nahi kiya. Yeh woh log the jo duniya ki zindagi mein magan the aur aakhirat par yaqeen nahi rakhte the. Unhone Rasool ki risalat ko is bunyad par rad kar diya ke woh unhi ki tarah ek bashar the, jo khana khate aur pani peete the. Unka kehna tha ke agar Allah ko Rasool bhejna hota to woh kisi farishte ko bhejta. Yeh unki jahalat aur takabbur tha, kyunki Allah Ta'ala ne hamesha insano ki hidayat ke liye insani Rasool hi bheje hain taake woh insano ke liye behtareen namoona ban sakein aur unki zindagi ke har pehlu mein rehnumai kar sakein.
Surah 23 : 34
وَ لَئِنْ اَطَعْتُمْ بَشَرًا مِّثْلَكُمْ اِنَّكُمْ اِذًا لَّخٰسِرُوْنَۙ
Aur agar tumne apne jaise ek bashar ki itaat ki, to yaqeenan tum us waqt nuqsan uthane wale hoge.
Sardaron ne apni baat ko mazeed wazeh karte hue kaha ke agar tum apne jaise ek mamooli bashar ki itaat karoge, to tum yaqeenan nuqsan uthane wale hoge. Unka maqsad logon ko Rasool ki pairwi se rokna tha aur unhein yeh ehsas dilana tha ke ek bashar ki itaat unki shaan ke khilaf hai. Unke nazdeek, ek bashar ki itaat karna unki shaan ke khilaf tha aur woh is baat ko tasleem karne ko tayyar nahi the ke Allah Ta'ala kisi bashar ko apni risalat ke liye muntakhab kar sakta hai. Yeh unki gumrahi thi, kyunki asal nuqsan to Allah ke Rasool ki nafarmani mein hai, jo duniya aur aakhirat dono mein tabahi ka sabab banti hai.
Surah 23 : 35
اَیَعِدُكُمْ اَنَّكُمْ اِذَا مِتُّمْ وَ كُنْتُمْ تُرَابًا وَّ عِظَامًا اَنَّكُمْ مُّخْرَجُوْنَ۪ۙ
Kya woh tumse yeh waada karta hai ke jab tum mar jaoge aur mitti aur haddiyan ho jaoge, to tum (dobara) nikale jaoge?
Kuffar ke sardaron ne Rasool ki dawat ka mazaaq udate hue kaha ke kya woh tumse yeh waada karta hai ke jab tum mar kar mitti aur haddiyan ban jaoge, tab bhi tumhein dobara zinda kiya jayega? Yeh unka qiyamat aur dobara uthaye jane ka inkar tha. Unhein yeh baat na-mumkin lagti thi ke jab jism gal sad kar mitti mein mil jaye aur sirf haddiyan baqi reh jayein, to Allah usey dobara zinda kar sakta hai. Unki yeh soch Allah ki qudrat ka inkar thi. Quran mein Allah Ta'ala ne baar baar is baat ko wazeh kiya hai ke jisne insaan ko pehli baar paida kiya, uske liye dobara paida karna zyada mushkil nahi hai.
"Aur usne hamare liye ek misaal bayan ki aur apni takhleeq ko bhool gaya. Kehta hai ke haddiyon ko kaun zinda karega jab woh gal sad jayengi? Keh dijiye, unhein woh zinda karega jisne unhein pehli baar paida kiya tha, aur woh har tarah ki takhleeq ka ilm rakhta hai." (Surah Yaseen 36:78-79)
Surah 23 : 36
هَیْهَاتَ هَیْهَاتَ لِمَا تُوْعَدُوْنَ
Bohat door, bohat door hai woh jiska tumse waada kiya ja raha hai.
Is Ayah mein kafiron ke inkar ko bayan kiya gaya hai jo qayamat aur dobara uthaye jaane ke waade ko bohat door aur namumkin samajhte the. Lafz 'Hayhaat' do martaba dohrana is baat ki shiddat ko zahir karta hai ke woh is waade ko kitna be-bunyad aur na-qabil-e-yaqeen samajhte the. Unka khayal tha ke maut ke baad koi zindagi nahi, aur na hi koi hisab-kitab hoga. Yeh unki dunyawi soch aur aakhirat se ghaflat ki nishani thi. Quran majeed mein kayi maqamat par is tarah ke inkar ka radd kiya gaya hai, jahan Allah Ta'ala apni qudrat aur hikmat ka zikr karte hue farmate hain ke uske liye murdon ko zinda karna koi mushkil kaam nahi.
Surah 23 : 41
فَاَخَذَتْهُمُ الصَّیْحَةُ بِالْحَقِّ فَجَعَلْنٰهُمْ غُثَآءً فَبُعْدًا لِّلْقَوْمِ الظّٰلِمِیْنَ
Phir unko ek zor dar cheekh ne haq ke saath pakad liya, pas humne unko kooda karkat bana diya. To door ho zalim qaum!
Is Ayah mein Allah Ta'ala un zalim qaumon ke anjaam ka zikr farma rahe hain jinhone apne Rasoolon ko jhutlaya aur kufr o shirk par israr kiya. Allah ne farmaya ke unko ek zor dar cheekh ne pakad liya. Yeh cheekh aam taur par Hazrat Jibreel (علیہ السلام) ki hoti thi, jiske sabab unki roohein qabz kar li jati theen aur woh apni jagah par hi murda ho jate the. Is azab ke nateeje mein woh aise ho gaye jaise sailab ka kooda karkat, bejaan aur be-qadar. Unki taaqat, daulat aur shaukat sab khatam ho gayi. Allah Ta'ala ne unko tabah o barbaad kar diya aur unke liye 'door ho zalim qaum' ka lafz istemal kiya, jo un par Allah ki laanat aur unki halakat ki shiddat ko zahir karta hai. Is mein un logon ke liye badi ibrat hai jo Allah ki nishaniyon aur uske Rasoolon ko jhutlate hain.
Surah 23 : 42
ثُمَّ اَنْشَاْنَا مِنْۢ بَعْدِهِمْ قُرُوْنًا اٰخَرِیْنَ
Phir humne unke baad doosri naslein paida keen.
Is Ayah mein Allah Ta'ala apni qudrat aur tadbeer ka zikr farma rahe hain ke jab ek qaum apni sarkashi aur kufr ki wajah se halak kar di jati hai, to Allah Ta'ala uske baad doosri naslein aur qaumein paida karte hain. Yeh silsila qadeem zamane se chala aa raha hai aur qayamat tak jari rahega. Is mein is baat ki taraf ishara hai ke Allah Ta'ala kisi ek qaum ka mohtaj nahi. Agar ek qaum nafarmani karti hai to Allah uski jagah doosri qaum le aata hai jo uski itaat kare. Is se yeh bhi maloom hota hai ke duniya ka nizam aur insaniyat ka wajood kabhi khatam nahi hota, balkay naslon ka tasalsul jari rehta hai. Har aane wali nasl ko pichli qaumon ke anjaam se sabaq seekhna chahiye.
Surah 23 : 43
مَا تَسْبِقُ مِنْ اُمَّةٍ اَجَلَهَا وَ مَا یَسْتَاْخِرُوْنَ
Koi ummat apni muqarrar muddat se na aage badh sakti hai aur na peechhe hatt sakti hai.
Is Ayah mein Allah Ta'ala ne ek ahem haqeeqat bayan ki hai ke har ummat aur har fard ke liye ek muqarrar muddat (ajal) tay shuda hai. Jab woh muddat aa jati hai, to us mein na ek lamhe ki taakheer ho sakti hai aur na ek lamhe ki peshgi. Yeh Allah Ta'ala ka qanoon hai jo har cheez par nafiz hota hai. Pichli qaumon ki halakat bhi isi qanoon ke tehat hui. Jab unki sarkashi had se badh gayi aur unke liye muqarrar waqt aa gaya, to unko koi cheez azab se bacha na saki. Is se yeh sabaq milta hai ke insaan ko apni zindagi aur qaumon ko apni baqa ke liye Allah ke ahkamat ki pabandi karni chahiye. Kyunki jab Allah ka faisla aa jata hai, to koi usko badal nahi sakta. Is mein insaan ke liye tawakkul aur sabr ka dars bhi hai.
Surah 23 : 44
ثُمَّ اَرْسَلْنَا رُسُلَنَا تَتْرَا كُلَّمَا جَآءَ اُمَّةً رَّسُوْلُهَا كَذَّبُوْهُ فَاَتْبَعْنَا بَعْضَهُمْ بَعْضًا وَّ جَعَلْنٰهُمْ اَحَادِیْثَ فَبُعْدًا لِّقَوْمٍ لَّا یُؤْمِنُوْنَ
Phir humne apne Rasoolon ko lagatar bheja. Jab bhi kisi ummat ke paas uska Rasool aaya, unhone usko jhutlaya. Pas humne unko ek ke baad ek halak kar diya aur unko qisse kahaniyan bana diya. To door ho woh qaum jo imaan nahi laati.
Is Ayah mein Allah Ta'ala ne apni rehmat aur insaf ka zikr kiya hai ke usne insaniyat ki hidayat ke liye lagatar Rasool bheje. Har Rasool apni qaum ko Allah ki wahdaniyat aur uske ahkamat ki taraf bulata tha. Lekin afsos ki baat yeh hai ke aksar qaumon ne apne Rasoolon ko jhutlaya aur inkar kiya. Jab unhone Allah ke paighamat ko qabool nahi kiya aur sarkashi par qaim rahe, to Allah ne unko ek ke baad ek halak kar diya. Unki misaal aisi ho gayi ke woh sirf qisse kahaniyan ban kar reh gaye, jinko log ibrat ke taur par bayan karte hain. Unki shaukat aur taaqat ka koi nishan baqi na raha. Is Ayah ke ikhtitam par Allah ne farmaya 'door ho woh qaum jo imaan nahi laati', jo un par Allah ki narazgi aur unke dardnak anjaam ko zahir karta hai. Is mein imaan na laane walon ke liye shadeed tanbeeh hai.
Surah 23 : 45
ثُمَّ اَرْسَلْنَا مُوْسٰى وَ اَخَاهُ هٰرُوْنَ بِاٰیٰتِنَا وَ سُلْطٰنٍ مُّبِیْنٍ
Phir humne Moosa (علیہ السلام) aur unke bhai Haroon (علیہ السلام) ko apni nishaniyon aur roshan daleel ke saath bheja.
Is Ayah mein Allah Ta'ala ne Hazrat Moosa (علیہ السلام) aur unke bhai Hazrat Haroon (علیہ السلام) ki risalat ka zikr kiya hai. Allah ne un dono ko apni nishaniyon (maujizat) aur roshan daleel (sultan-e-mubeen) ke saath Firaun aur uski qaum ki taraf bheja. Yeh nishaniyan aur daleelein aisi theen jo Allah ki wahdaniyat aur Moosa (علیہ السلام) ki nabuwat ki sachai ko wazeh taur par sabit karti theen, jaise Asa (laathi) ka saanp ban jana, Yad-e-Baiza (chamakdar haath) aur deegar maujizat. Hazrat Haroon (علیہ السلام) ko Moosa (علیہ السلام) ka madadgar aur wazir banaya gaya taake woh Firaun ke samne Allah ka paigham behtar tareeqe se pesh kar saken. Is mein is baat ki taraf ishara hai ke Allah Ta'ala apne Rasoolon ko mukammal daleelon aur quwwat ke saath bhejta hai taake logon par hujjat qaim ho sake aur koi bahana baqi na rahe. Yeh qissa un logon ke liye ibrat hai jo Allah ke Rasoolon ki daawat ko jhutlate hain.
Surah 23 : 46
اِلٰى فِرْعَوْنَ وَ مَلَاۡئِهٖ فَاسْتَكْبَرُوْا وَ كَانُوْا قَوْمًا عَالِیْنَ
Fir'aun aur uske sardaron ki taraf. To unhone takabbur kiya aur woh ghamandi log the.
Is ayat mein Allah Ta'ala ne bayan farmaya hai ke Nabi Moosa (Alaihis Salam) aur Haroon (Alaihis Salam) ko Fir'aun aur uske darbar ke sardaron ki taraf bheja gaya tha taake woh unhe Allah ki wahdaniyat ki dawat dein aur Bani Israel ko unki ghulami se nikalne ka mutalba karein. Lekin Fir'aun aur uske sardaron ne unki dawat ko qubool karne se inkar kar diya. Unhone takabbur kiya aur khud ko Moosa (Alaihis Salam) aur Haroon (Alaihis Salam) se afzal samjha, is baat ko nazar andaz karte hue ke woh Allah ke bheje hue Rasool the.
Woh log apni saltanat, daulat aur taqat par ghamand karte the aur khud ko 'aalim' (buland martaba) log samajhte the. Unka khayal tha ke woh buland martaba log hain aur unke liye yeh mumkin nahi ke woh do aam basharon ki baat maan lein. Quran-e-Kareem mein kayi maqamaat par Fir'aun ke takabbur aur uski qaum ki sarkashi ka zikr kiya gaya hai. Unka yeh ghamand hi unki halakat ka sabab bana, jaisa ke agle ayaton mein bayan hoga.
Surah 23 : 47
فَقَالُوْا اَنُؤْمِنُ لِبَشَرَیْنِ مِثْلِنَا وَ قَوْمُهُمَا لَنَا عٰبِدُوْنَ
To unhone kaha, "Kya hum aise do basharon par imaan layen jo hamare jaise hain, jabke unki qaum hamari ghulam hai?"
Fir'aun aur uske sardaron ne Moosa (Alaihis Salam) aur Haroon (Alaihis Salam) ki dawat ko rad karte hue yeh aiteraz kiya ke woh do aam insaan hain, bilkul hamare jaise. Unka takabbur is baat ko qubool karne se mana kar raha tha ke Allah Ta'ala kisi bashar ko apna Rasool bana kar bhej sakta hai. Unhone Allah ki qudrat ko samajhne se inkar kar diya.
Mazeed bar'aan, unhone yeh bhi kaha ke Moosa (Alaihis Salam) aur Haroon (Alaihis Salam) ki qaum, yaani Bani Israel, unki ghulam hai. Isliye woh kaise unke Rasoolon par imaan la sakte hain jin ki qaum unki ghulam ho? Yeh unki jahalat aur ghamand ki inteha thi. Unhone Allah ki qudrat aur hikmat ko samajhne se inkar kar diya aur apni duniya ki badshahat ko haqeeqat samajh liya, jo unki tabahi ka sabab bana.
Surah 23 : 48
فَكَذَّبُوْهُمَا فَكَانُوْا مِنَ الْمُهْلَكِیْنَ
Pas unhone un dono ko jhutlaya, to woh halak hone walon mein se ho gaye.
Jab Fir'aun aur uske sardaron ne Moosa (Alaihis Salam) aur Haroon (Alaihis Salam) ki dawat ko jhutlaya aur unki nishaniyon ka inkar kiya, to Allah Ta'ala ne unko halak kar diya. Unka anjaam nihayat dardnaak hua. Allah Ta'ala ne unhe samandar mein gharq kar diya, jaisa ke Surah Yunus aur Surah Al-Qasas mein tafseel se bayan kiya gaya hai. Yeh Allah ke azab ki ek azeem misaal thi.
Yeh ayat is baat ki daleel hai ke jo qaumein Allah ke paighambaron ko jhutlati hain aur unki hidayat ko rad karti hain, unka anjaam tabahi aur barbadi hota hai. Allah Ta'ala ne Fir'aun aur uski qaum ko duniya mein bhi saza di aur aakhirat mein bhi unke liye sakht azab hai. Is mein un logon ke liye ibrat hai jo Allah ke Rasoolon ki takzeeb karte hain aur unki dawat se ro gardani karte hain.
Surah 23 : 49
وَ لَقَدْ اٰتَیْنَا مُوْسَى الْكِتٰبَ لَعَلَّهُمْ یَهْتَدُوْنَ
Aur yaqeenan humne Moosa ko kitaab (Taurat) di thi taake woh hidayat payen.
Is ayat mein Allah Ta'ala ne bayan farmaya hai ke Fir'aun aur uski qaum ki halakat ke baad, humne Moosa (Alaihis Salam) ko kitaab, yaani Taurat ata ki. Yeh kitaab Bani Israel aur digar logon ke liye hidayat aur rehnumai faraham karne ke liye nazil ki gayi thi. Iska bunyadi maqsad logon ko shirk aur gumrahi se nikal kar Allah ki wahdaniyat ki taraf bulana aur unhe sahi zindagi guzarne ke usool sikhana tha.
Taurat mein Allah ke ahkamaat, halal-o-haram ke qawaneen, aur aqeede ki bunyadi taleemat shamil theen. Iska nuzool isliye hua taake log gumrahi se nikal kar seedhe raaste par aa jayen aur Allah ki wahdaniyat ko pehchanen. Allah Ta'ala ne apni rehmat se logon ko hidayat ke liye kitaben aur Rasool bheje, taake un par hujjat qaim ho jaye aur unke paas koi bahana baqi na rahe. Is tarah Allah ne insaniyat par apni meherbani ka izhar kiya.
Surah 23 : 50
وَ جَعَلْنَا ابْنَ مَرْیَمَ وَ اُمَّهٗ اٰیَةً وَّ اٰوَیْنٰهُمَا اِلٰى رَبْوَةٍ ذَاتِ قَرَارٍ وَّ مَعِیْنٍ
Aur humne Maryam ke bete aur uski maa ko ek nishani banaya, aur unko ek buland jagah par panah di jo theharne ki jagah thi aur jahan behta hua paani tha.
Is ayat mein Allah Ta'ala ne Isa (Alaihis Salam) aur unki walida Maryam (Alaihis Salam) ka zikr kiya hai. Allah ne un dono ko apni qudrat ki ek azeem nishani banaya. Isa (Alaihis Salam) ka baghair baap ke paida hona Allah ki qudrat ki ek behtareen daleel hai, jaisa ke Surah Maryam mein tafseel se bayan kiya gaya hai. Yeh is baat ka saboot hai ke Allah har cheez par qadir hai.
Allah Ta'ala ne un dono ko ek buland jagah par panah di, jo theharne ke qabil thi aur jahan behta hua paani bhi maujood tha. Mufassireen ne is jagah ke mutaliq mukhtalif aqwal bayan kiye hain, jismein Bait-ul-Maqdis ke qareeb koi buland jagah ya Misr ka koi ilaqah shamil hai. Yeh ayat Allah ki qudrat, uski rehmat aur uske anbiya aur saleheen ki hifazat ka saboot hai, aur is mein insaniyat ke liye azeem ibarat maujood hai.
Surah 23 : 51
یٰۤاَیُّهَا الرُّسُلُ كُلُوْا مِنَ الطَّیِّبٰتِ وَ اعْمَلُوْا صَالِحًا اِنِّیْ بِمَا تَعْمَلُوْنَ عَلِیْمٌ
Aye Rasoolo! Paak cheezein khao aur nek amal karo. Beshak jo kuch tum karte ho main usse khoob waqif hoon.
Yeh ayat tamam Rasoolon (alaihimus salam) ko mukhatib karti hai, unhein hukm deti hai ke woh paak aur halal rozi (tayyibat) khayen aur nek amal (amal-e-salih) anjaam dein. Tayyibat ka matlab sirf zahiri safai nahi, balkay uske husool ka halal hona bhi shamil hai. Iska taqaza hai ke kamai halal zariye se ho. Nek amal ka hukm is baat par zor deta hai ke paak rozi aksar nek aamal ki bunyad banti hai. Allah Ta'ala apne ilm-e-kamil ka zikr karte hue farmata hai ke woh unke tamam aamal se khoob waqif hai, jo ke ek taraf tanbeeh hai aur doosri taraf hosla afzai. Yeh ayat rizq aur roohaniyat ke darmiyan gehre talluq ko wazeh karti hai. Iska paigham aam momineen ke liye bhi hai ke woh Ambiya (alaihimus salam) ke is usool par amal karein.
Surah 23 : 52
وَ اِنَّ هٰذِهٖۤ اُمَّتُكُمْ اُمَّةً وَّاحِدَةً وَّ اَنَا رَبُّكُمْ فَاتَّقُوْنِ
Aur beshak yeh tumhari ummat ek hi ummat hai, aur main tumhara Rab hoon, pas mujhse daro.
Yeh ayat tamam Nabuwwaton ke bunyadi ittehad ka elaan karti hai. Ismein bataya gaya hai ke tamam Anbiya (alaihimus salam), mukhtalif zamano aur shariaton ke bawajood, Tawheed ka ek hi bunyadi paigham lekar aaye the – Allah ki wahdaniyat. Isliye, unke perokar, majmooi taur par, ek hi ummat (ummatan wahidah) tashkeel dete hain jo ek Khuda par imaan se muttahid hai. Allah Ta'ala phir apni Rububiyat par zor deta hai aur hukm deta hai ke usse daro (fattaqoon). Yeh dar khauf ka nahi, balkay azmat aur itaat ka hai, jo uski mutlaq ikhtiyar aur qudrat ko tasleem karne se paida hota hai. Yeh ayat firqa-bandi aur ikhtilafat ki sakhti se mazammat karti hai, aur momineen ko Tawheed aur taqwa ke mushtarka usoolon par qaim rehne ki targheeb deti hai jo tamam ilahi paighamon mein maujood hain.
Surah 23 : 53
فَتَقَطَّعُوْۤا اَمْرَهُمْ بَیْنَهُمْ زُبُرًا كُلُّ حِزْبٍۭ بِمَا لَدَیْهِمْ فَرِحُوْنَ
Phir unhone apne deen ko aapas mein tukde tukde kar liya, har giroh uss par khush hai jo unke paas hai.
Pichli ayat mein ek muttahid ummat ke elaan ke baad, yeh ayat logon ke darmiyan ikhtilaf ki afsosnak haqeeqat ko ujagar karti hai. Yeh bayan karti hai ke kis tarah mukhtalif ummaton ne, ittehad ki dawat ke bawajood, apne deeni mamlaat ko firqon aur girohon (zuburan) mein taqseem kar liya. Har giroh apne khas aqaaid aur tareeqon par khush aur fakhar karta raha, aksar اوقات haqeeqat-e-kamilah ko nazar andaz karte hue. Yeh ayat firqa-bandi ke khilaf ek sakht tanbeeh hai aur deen ke bunyadi usoolon se inhiraf ke khatrat ko numaya karti hai. Iska matlab yeh hai ke aisi taqseem Allah aur uske Rasoolon ki wazeh hidayat par amal na karne ka nateeja hai, jis se log juzwi sachaiyon par mutmain ho jate hain bajaye iske ke mukammal ilahi paigham ki talash karein.
Surah 23 : 54
فَذَرْهُمْ فِیْ غَمْرَتِهِمْ حَتّٰى حِیْنٍ
Pas unhein unki ghaflat mein chhod do ek waqt tak.
Yeh ayat Rasoolullah (sallallahu alaihi wa sallam) ko un logon ke bare mein hidayat deti hai jo apni ghaflat aur ikhtilaf mein mustaqil hain, jaisa ke pichli ayat mein bayan kiya gaya hai. Allah Ta'ala unhein hukm deta hai ke unhein unki gehri jahalat aur ghaflat (ghamratihim) mein ek muqarrar waqt tak chhod dein (hatta heen). Yeh tark karna nahi, balkay ek arzi mohlat hai, ilahi faisle se pehle ek riayat ka waqt. Iska matlab hai ke Allah logon ko gaur-o-fikr karne aur haq ki taraf palatne ka poora mauqa deta hai. Taham, iska yeh bhi matlab hai ke yeh mohlat la-mehdood nahi; ek waqt aayega jab unhein apne aamal aur hidayat ko mustaqil radd karne ke nataij ka samna karna hoga. Yeh ayat dawat mein sabr aur tahammul ki taleem deti hai, jabke aakhirat ki jawabdehi ki bhi yaad dilati hai.
Surah 23 : 55
اَیَحْسَبُوْنَ اَنَّمَا نُمِدُّهُمْ بِهٖ مِنْ مَّالٍ وَّ بَنِیْنَ
Kya woh yeh gumaan karte hain ke jo hum unhein maal aur aulaad se madad de rahe hain,
Yeh ayat un logon ki ghalat fehmi par sawal uthati hai jo dunyawi maal aur aulaad mein magan hain. Yeh unke is aqeedeh ko challenge karti hai ke unhein jo maal-o-daulat aur aulaad ki farawani hasil hai, woh Allah ki khushnoodi ya unki neki ki alamat hai. Aksar log ghalati se dunyawi khushhali ko ilahi inaam ki nishani samajhte hain, jis se woh takabbur aur mazeed ghaflat mein mubtala ho jate hain. Lekin, Quran baar baar wazeh karta hai ke aisi dunyawi nematein aksar ek aazmaish (fitnah) ya tadreeji saza (istidraj) hoti hain. Allah Ta'ala yeh cheezein momineen aur kafireen dono ko ata karta hai, aur unki asal qeemat is baat mein hai ke unhein kis tarah istemal kiya jata hai. Yeh ayat ek ahem yaad dehani hai ke asal kamyabi aur Allah ki raza taqwa aur nek aamal se milti hai, na ke sirf dunyawi jama-bandi se.
Surah 23 : 56
نُسَارِعُ لَهُمْ فِی الْخَیْرٰتِؕ بَلْ لَّا یَشْعُرُوْنَ
Kya hum unke liye nekiyon mein jaldi kar rahe hain? Balki woh (is haqeeqat ko) mehsoos nahi karte.
Is ayat mein Allah Ta'ala un logon ke ghalat gumaan ko radd kar rahe hain jo yeh samajhte hain ke agar Allah kisi ko dunya mein maal-o-daulat, sehat aur faraghiyat deta hai, to iska matlab yeh hai ke Allah unse raazi hai aur woh nekiyon mein aage badh rahe hain. Allah farmata hai ke aisa hargiz nahi hai. Yeh dunya ki cheezein unke liye nekiyan nahi hain, balki woh is haqeeqat se bekhabar hain.
Aksar auqaat, Allah Ta'ala kafiron aur gunahgaron ko dunya mein nematein isliye deta hai taake woh apni sargashi mein aur aage badhein aur un par hujjat qaim ho jaye. Yeh unke liye aazmaish hoti hai, na ke Allah ki raza ki nishani. Woh is baat ko samajh nahi paate ke yeh nematein unke liye aakhirat mein sakht azab ka sabab ban sakti hain. Isko 'istidraj' kehte hain, yaani Allah ka kisi ko dheel dena taake woh apni ghaltiyon mein aur doob jaye.
Surah 23 : 57
اِنَّ الَّذِیْنَ هُمْ مِّنْ خَشْیَةِ رَبِّهِمْ مُّشْفِقُوْنَ
Beshak woh log jo apne Rab ke khauf se darte hain.
Yeh ayat un sachaaiyon ko bayan karti hai jo kaamyaab mominon ki pehchan hain. Sabse pehli sifat yeh hai ke woh apne Rab ke khauf se darte hain. Yahan 'khashyat' se muraad sirf darr nahi, balki Allah ki azmat aur jalaal ka ehsaas hai jo unhein uski nafarmani se rokta hai. Yeh ek aisa khauf hai jo insaan ko Allah ki itaat aur uski raza hasil karne ki taraf raghib karta hai.
Momin ka dil hamesha Allah ki pakad aur uske azab se larazta rehta hai, iske bawajood ke woh nekiyan karta hai. Yeh khauf unhein hamesha Allah ki hudood mein rehne aur har qism ke gunah se bachne par ubharta hai. Yeh khauf insaan ko ghaflat se nikal kar hamesha Allah ki taraf mutawajjeh rakhta hai aur uske aamal ko behtar banata hai.
Surah 23 : 58
وَ الَّذِیْنَ هُمْ بِاٰیٰتِ رَبِّهِمْ یُؤْمِنُوْنَ
Aur woh log jo apne Rab ki ayaat par imaan rakhte hain.
Mominon ki doosri ahem sifat yeh hai ke woh apne Rab ki ayaat par mukammal imaan rakhte hain. 'Ayaat' se muraad Allah ki woh nishaniyan hain jo uski wahdaniyat, qudrat aur hikmat par dalalat karti hain. Ismein do qism ki ayaat shamil hain:
1. Ayaat-e-Tanziliya: Yaani Allah ki nazil karda kitabein, khaas taur par Quran-e-Kareem. Momin iski har ayat ko Allah ka kalaam samajhte hain aur us par yaqeen rakhte hain. Woh iske ahkamaat par amal karte hain aur iski khabron ki tasdeeq karte hain.
2. Ayaat-e-Kauniyya: Yaani kayenat mein bikhri hui Allah ki nishaniyan, jaise zameen-o-aasman ki takhleeq, din aur raat ka badalna, barish ka barasna, aur insaan ki apni takhleeq. Momin in sab mein Allah ki qudrat aur hikmat ko dekhte hain aur isse Allah ki azmat ka ehsaas karte hain.
Yeh imaan unke dil mein Allah ki mohabbat aur uski itaat ka jazba paida karta hai.
Surah 23 : 59
وَ الَّذِیْنَ هُمْ بِرَبِّهِمْ لَا یُشْرِكُوْنَ
Aur woh log jo apne Rab ke saath kisi ko shareek nahi karte.
Mominon ki teesri bunyadi sifat yeh hai ke woh apne Rab ke saath kisi ko shareek nahi karte. Yeh Tawheed ka aqeeda hai, jo Islam ki bunyad hai. Woh Allah ko wahid aur yagana maante hain, uski zaat, sifaat aur ibadat mein kisi ko shareek nahi karte. Iska matlab yeh hai ke woh sirf Allah hi se madad mangte hain, usi par bharosa karte hain, usi ke liye qurbani dete hain, aur usi se darte hain.
Shirk har qism ke gunahon mein sabse bada gunah hai, aur Tawheed har neki ki jadd (root) hai. Momin is baat par pukhta yaqeen rakhte hain ke Allah ke siwa koi ibadat ke layaq nahi. Woh apne tamam aamal ko sirf Allah ki raza ke liye anjaam dete hain aur kisi makhlooq ko Allah ke barabar nahi thehrate. Yeh sifat unke imaan ko mazboot karti hai aur unhein jannat ka mustahiq banati hai.
Surah 23 : 60
وَ الَّذِیْنَ یُؤْتُوْنَ مَاۤ اٰتَوْا وَّ قُلُوْبُهُمْ وَجِلَةٌ اَنَّهُمْ اِلٰى رَبِّهِمْ رٰجِعُوْنَ
Aur woh log jo dete hain jo kuch dete hain, aur unke dil kaanpte rehte hain is khauf se ke unhein apne Rab ki taraf lautna hai.
Mominon ki chauthi aur nihayat ahem sifat yeh hai ke woh Allah ki raah mein jo kuch bhi dete hain ya jo nekiyan karte hain, unke dil is khauf se kaanpte rehte hain ke unhein apne Rab ki taraf lautna hai. Yeh khauf is baat ka nahi hota ke unhein unke aamal ki wajah se saza milegi, balki yeh khauf is baat ka hota hai ke kahin unke aamal mein koi kami na reh gayi ho, ya woh Allah ki bargah mein qabool na hon.
Yeh sifat unki intehai aajizi, khushu' aur Allah ke saamne apni be-maqduri ka izhar hai. Woh apni nekiyon par fakhr nahi karte, balki hamesha Allah ki rehmat aur qabooliyat ke talabgar rehte hain.
Ummul Momineen Ayesha (R.A.) ne Rasoolullah (S.A.W.) se is ayat ke mutalliq poocha ke kya isse muraad woh log hain jo sharaab peete aur chori karte hain? Aap (S.A.W.) ne farmaya: "Nahi, aye Siddiq ki beti! Balki isse muraad woh log hain jo roze rakhte hain, namaz padhte hain, sadqa dete hain, aur iske bawajood is baat se darte hain ke kahin unke aamal qabool na hon." (Jami Tirmidhi: 3175, Sunan Ibn Majah: 4198)
Yeh hadees is baat ki wazahat karti hai ke sacha momin hamesha apne aamal ki qabooliyat ke liye fikarmand rehta hai.
Surah 23 : 61
اُولٰٓئِكَ یُسٰرِعُوْنَ فِی الْخَیْرٰتِ وَ هُمْ لَهَا سٰبِقُوْنَ
Yehi log hain jo nekion mein jaldi karte hain aur woh un mein sabqat le jaane wale hain.
Yeh ayat un momineen ki tareef karti hai jo Allah ki raza hasil karne ke liye nek aamal mein tezi dikhate hain. Woh sirf nek kaam karne wale nahi, balkay un mein sabqat bhi le jaate hain. Iska matlab hai ke woh har achhe kaam mein aage badhne ki koshish karte hain aur doosron se pehle usay anjaam dete hain. Yeh unke imaan ki mazbooti aur Allah se mohabbat ki nishani hai. Woh duniya ki lazzaton mein ulajhne ke bajaye aakhirat ki tayyari mein masroof rehte hain. Is tarah ke log Allah ke nazdeek pasandeeda hain aur unke liye behtareen jaza hai. Woh Allah ke ahkamat par amal karne mein susti nahi karte aur har mauqe ko ghanimat jaante hain taake zyada se zyada sawab hasil kar saken. Unka maqsad sirf Allah ki khushnoodi hota hai.
Rasoolullah (SAW) ne farmaya: "Nekiyon mein jaldi karo, isse pehle ke fitne andheri raat ke tukdon ki tarah aa jaayen." (Sahih Muslim)
Surah 23 : 62
وَ لَا نُكَلِّفُ نَفْسًا اِلَّا وُسْعَهَا وَ لَدَیْنَا كِتٰبٌ یَّنْطِقُ بِالْحَقِّ وَ هُمْ لَا یُظْلَمُوْنَ
Aur hum kisi jaan par uski taaqat se zyada bojh nahi daalte, aur hamare paas ek kitaab hai jo haq bolti hai, aur un par zulm nahi kiya jayega.
Yeh ayat Allah Ta'ala ki rehmat aur adl ko wazeh karti hai. Allah kisi bhi shakhs par uski taaqat se zyada bojh nahi daalta. Har insaan ko uski salahiyat aur istetaat ke mutabiq hi zimmedariyan di jaati hain. Isse musalmanon ko tasalli milti hai ke un par jo bhi farz hain, woh unki quwwat se bahar nahi hain. Mazeed, Allah farmata hai ke uske paas ek aisi kitaab hai jo haq bolti hai, yani Lauh-e-Mahfooz jismein har cheez darj hai. Qayamat ke din isi kitaab ki bunyad par faisle honge aur kisi par bhi zulm nahi kiya jayega. Har amal ka pura pura badla milega, achhe ka achha aur bure ka bura. Allah Ta'ala insaf karne wala hai aur uske faislon mein koi kami nahi hoti.
Surah 23 : 63
بَلْ قُلُوْبُهُمْ فِیْ غَمْرَةٍ مِّنْ هٰذَا وَ لَهُمْ اَعْمَالٌ مِّنْ دُوْنِ ذٰلِكَ هُمْ لَهَا عٰمِلُوْنَ
Balkay unke dil is (haqeeqat) se ghaflat mein hain, aur unke liye iske ilawa (aur bhi) bure aamal hain jinhein woh karte rehte hain.
Yeh ayat un logon ki halat bayan karti hai jo haq se ghafil hain. Unke dil ghaflat ki gehraiyon mein doobe hue hain aur woh Allah ki nishaniyon aur uske paigham par gaur nahi karte. Is ghaflat ki wajah se woh sirf nek aamal se hi mehroom nahi rehte, balkay unke paas iske ilawa bhi bahut se bure aamal hain jinhein woh musalsal karte rehte hain. Yeh bure aamal unki ghaflat ka nateeja hain aur unhein aakhirat mein sakht azab ka mustahiq banate hain. Unki yeh halat is baat ki daleel hai ke woh haq ko qabool karne ke liye tayyar nahi hain aur apni manmani par qaim hain. Unhein duniya ki ranginiyan itni pasand hain ke woh aakhirat ki fikr se beparwah ho chuke hain.
Surah 23 : 64
حَتّٰۤى اِذَاۤ اَخَذْنَا مُتْرَفِیْهِمْ بِالْعَذَابِ اِذَا هُمْ یَجْئَرُوْنَؕ
Hatta ke jab hum unke khushhaal logon ko azab mein pakad lenge, tab woh cheekhna chillana shuru kar denge.
Yeh ayat un logon ke anjaam ko bayan karti hai jo duniya ki raunaqon aur aish-o-ishrat mein doobe rehte hain aur Allah ke ahkamat se ghafil ho jaate hain. Jab Allah Ta'ala unke mutrafeen (khushhaal aur maghroor) logon ko azab mein pakadta hai, chahe woh duniya mein ho ya aakhirat mein, to woh foran cheekhna chillana shuru kar dete hain. Unki yeh cheekh pukar unki bechargi aur nadamat ko zahir karti hai. Lekin us waqt unki yeh faryad koi faida nahi degi, kyunke unhone apni zindagi mein haq ko qabool nahi kiya aur Allah ki nishaniyon se munh moda. Yeh ayat ek tanbeeh hai un sab logon ke liye jo apni daulat aur ikhtiyar par ghamand karte hain aur Allah ki taraf se di gayi nematon ka shukr ada nahi karte.
Surah 23 : 65
لَا تَجْئَرُوا الْیَوْمَ١۫ اِنَّكُمْ مِّنَّا لَا تُنْصَرُوْنَ
Aaj cheekho mat, beshak tumhein hamari taraf se koi madad nahi di jayegi.
Yeh ayat pichli ayat ka tasalsul hai aur un logon ko mukhatib karti hai jo azab mein giriftar hone ke baad cheekh pukar karte hain. Unhein bataya jayega ke "Aaj cheekho mat", kyunke ab unki faryad sunne wala koi nahi. Yeh woh waqt hoga jab unhein Allah ki taraf se koi madad nahi milegi. Duniya mein unhone Allah ke paigham ko nazar انداز kiya, uski nishaniyon se ghaflat barati aur apni manmani ki. Ab jab azab ne unhein gher liya hai, to unki koi bhi koshish ya faryad bekar hai. Yeh ayat un logon ke liye sakht tanbeeh hai jo duniya ki zindagi ko aakhirat par tarjeeh dete hain aur Allah ke ahkamat se rogardani karte hain. Us din unka koi madadgar nahi hoga.
Surah 23 : 66
قَدْ كَانَتْ اٰیٰتِیْ تُتْلٰى عَلَیْكُمْ فَكُنْتُمْ عَلٰۤى اَعْقَابِكُمْ تَنْكِصُوْنَ
Beshak meri aayatein tum par padhi jaati theen, phir bhi tum apni ediyon ke bal peechhe hat'te the.
Is aayat mein Allah Ta'ala un logon ki mazammat kar rahe hain jo uski nishaniyon aur aayaton ko sunne ke bawajood unse munh mod lete the. Allah ki aayatein un par waazeh taur par tilawat ki jaati theen, jin mein tauheed, risalat aur aakhirat ke daleel shamil the, lekin woh un par gaur karne ke bajaye, takabbur aur inkar ki wajah se peechhe hat jate the. Yeh unki zid aur haq se nafrat ko zahir karta hai. Quran-e-Kareem mein kayi maqamaat par is tarah ke logon ka zikr hai jo haq ko pehchanne ke bawajood usse inkar karte hain.
Is se muraad yeh hai ke jab un par Quran ki aayatein padhi jaati theen, toh woh un par iman laane ke bajaye, unka mazaq udate aur unse door bhagte the.
Surah 23 : 67
مُسْتَكْبِرِیْنَ بِهٖ سٰمِرًا تَهْجُرُوْنَ
Takabbur karte hue, raat ko kahaniyan sunate hue us (Quran) ko chhod dete the.
Yeh aayat pichli aayat ki tafseel hai, jahan Allah Ta'ala un logon ke rawaiye ko bayan kar rahe hain. Woh takabbur mein mubtala the aur Quran ko haqeer samajhte the. Unka rawaiyya yeh tha ke jab raat ko jama hote the, toh Quran ki baaton par gaur karne ke bajaye, woh bekaar qisse kahaniyon mein mashgool ho jate the. 'Samiran' se muraad raat ko guftagu karna hai, aur 'tahjuroon' ka matlab hai kisi cheez ko chhod dena ya usse bezaar hona. Yani woh raat ki mehfilon mein Quran ko chhod kar, uske khilaf baatein karte ya usse ghaflat baratte the.
Imam Bukhari aur Muslim mein riwayat hai ke Nabi Akram (PBUH) ne farmaya: 'Jo shakhs Quran ko chhod deta hai, woh qayamat ke din uske khilaf gawah hoga.'
Surah 23 : 68
اَفَلَمْ یَدَّبَّرُوا الْقَوْلَ اَمْ جَآءَهُمْ مَّا لَمْ یَاْتِ اٰبَآءَهُمُ الْاَوَّلِیْنَ
Kya unhone is baat par gaur nahi kiya? Ya unke paas aisi cheez aayi hai jo unke agle baap-dada ke paas nahi aayi thi?
Is aayat mein Allah Ta'ala un kafiron ko malamat kar rahe hain jo Quran ki aayaton par gaur-o-fikr nahi karte the. Allah unse poochh raha hai ke kya unhone is kalam (Quran) par tadabbur nahi kiya? Kya unhone iski gehraiyon aur hikmaton ko samajhne ki koshish nahi ki? Ya phir unka yeh aitraz hai ke yeh koi nayi cheez hai jo unke agle baap-dada ke paas nahi aayi thi? Is sawal ka maqsad unki be-dhyani aur ghaflat ko ujagar karna hai. Quran koi nayi baat nahi laaya tha, balki wohi bunyadi aqeede aur ahkaam the jo pichli kitabon mein bhi the, jaisa ke tauheed aur risalat.
Quran-e-Kareem khud apne baare mein farmata hai: 'Kya woh Quran par gaur nahi karte? Ya dilon par unke taale lage hue hain?' (Surah Muhammad: 24)
Surah 23 : 69
اَمْ لَمْ یَعْرِفُوْا رَسُوْلَهُمْ فَهُمْ لَهٗ مُنْكِرُوْنَ
Ya unhone apne Rasool ko pehchana nahi, isliye woh unka inkar karte hain?
Yeh aayat un logon ke inkar ki ek aur wajah ko rad karti hai. Allah Ta'ala unse poochh rahe hain ke kya unhone apne Rasool (Muhammad ﷺ) ko pehchana nahi tha? Is sawal mein un par hujjat qaim ki ja rahi hai. Ahl-e-Makkah Nabi Akram ﷺ ki paidaish se hi unke saath the. Woh unki sachchai, amanatdari aur akhlaq-e-azeema ke gawah the. Unhone kabhi bhi Aap ﷺ ko jhoota ya farebi nahi paya tha. Iske bawajood, jab Aap ﷺ ne risalat ka daawa kiya aur Quran pesh kiya, toh unhone inkar kar diya. Unka inkar Rasool ki zaat se na-waqfiyat ki wajah se nahi tha, balki takabbur aur haq se nafrat ki wajah se tha.
Hazrat Abdullah bin Salam (R.A.) ne farmaya: 'Hum Muhammad ﷺ ko aise pehchante hain jaise apne beton ko.' (Sahih Bukhari)
Surah 23 : 70
اَمْ یَقُوْلُوْنَ بِهٖ جِنَّةٌ بَلْ جَآءَهُمْ بِالْحَقِّ وَ اَكْثَرُهُمْ لِلْحَقِّ كٰرِهُوْنَ
Ya woh kehte hain ke use junoon hai? Balki woh unke paas haq le kar aaye hain, aur unmein se aksar haq ko na-pasand karte hain.
Is aayat mein Allah Ta'ala kafiron ke ek aur batil ilzam ka jawab de rahe hain. Woh Nabi Akram ﷺ par junoon (pagalpan) ka ilzam lagate the taake logon ko unse door rakh saken. Allah Ta'ala is ilzam ko rad karte hue farmate hain ke aisi baat hargiz nahi hai. Balki, Rasoolullah ﷺ unke paas sachchai aur haq le kar aaye hain, jo Allah ki taraf se hai. Lekin unmein se aksar log haq ko na-pasand karte hain. Unki nafrat haq se thi, na ke Rasool ki zaat se ya unki kisi kamzori se. Yeh unki andaruni bimari thi ke woh haq ko qubool karne ke liye tayyar nahi the, chahe woh kitna hi waazeh kyun na ho.
Quran mein farmaya gaya: 'Aur jab unke paas haq aaya, toh unhone kaha: Yeh toh jadoo hai, aur hum iska inkar karte hain.' (Surah Yunus: 7)
Surah 23 : 71
وَ لَوِ اتَّبَعَ الْحَقُّ اَهْوَآءَهُمْ لَفَسَدَتِ السَّمٰوٰتُ وَ الْاَرْضُ وَ مَنْ فِیْهِنَّ بَلْ اَتَیْنٰهُمْ بِذِكْرِهِمْ فَهُمْ عَنْ ذِكْرِهِمْ مُّعْرِضُوْنَ
Aur agar haq unki khwahishat ke piche chalta, to zameen-o-aasman aur jo kuch unmein hai sab bigad jata. Balki hum unke paas unki naseehat laaye hain, phir bhi woh apni naseehat se munh modne wale hain.
Is Ayah mein Allah Ta'ala ne wazeh farmaya hai ke agar haq (sach) insano ki nafsani khwahishat ke mutabiq hota, to poori kainat ka nizam darham barham ho jata. Allah Ta'ala ka banaya hua nizam adl aur hikmat par mabni hai, jabke insani khwahishat aksar na-insaafi aur fasad ki taraf le jaati hain. Agar Allah Ta'ala insano ki har khwahish poori karta, to zameen-o-aasman aur unmein maujood har cheez mein fasad barpa ho jata.
Allah Ta'ala ne farmaya ke humne to unke paas unki apni naseehat (Quran) bheji hai, jismein unke liye hidayat aur behtari hai, lekin woh isse munh modne wale hain. Iska matlab hai ke Quran unke liye khud ek zikr aur naseehat hai, jo unki fitrat aur aqal ke mutabiq hai, phir bhi woh iski qadar nahi karte aur isse ghaflat barat te hain.
Surah 23 : 72
اَمْ تَسْئَلُهُمْ خَرْجًا فَخَرَاجُ رَبِّكَ خَیْرٌ وَّ هُوَ خَیْرُ الرّٰزِقِیْنَ
Kya aap unse koi ujrat talab karte hain? To aapke Rabb ka diya hua behtar hai, aur woh sabse behtar rizq dene wala hai.
Is Ayah mein Allah Ta'ala ne Nabi Akram (SAW) ko tasalli di hai aur mushrikeen ke aitrazat ka jawab diya hai. Yeh Ayah is baat ki taraf ishara karti hai ke Anbiya-e-Kiram (alaihimus salam) apni dawat-o-tabligh par logon se koi duniya-wi ujrat ya badla talab nahi karte. Unka maqsad sirf Allah ki raza aur uske ahkamat ki tabligh hota hai.
Allah Ta'ala ne farmaya ke aapke Rabb ka diya hua (rizq aur inam) behtar hai. Yani, duniya ki ujrat aur maal-o-daulat ke muqable mein Allah ki taraf se milne wala sawab aur jannat ka inam kahin zyada afzal aur behtar hai. Allah Ta'ala hi sabse behtar rizq dene wala hai, aur woh apne bandon ko unki mehnat ka behtareen badla ata farmata hai, khaas taur par un logon ko jo uski raah mein dawat-o-tabligh ka kaam karte hain.
Surah 23 : 73
وَ اِنَّكَ لَتَدْعُوْهُمْ اِلٰى صِرَاطٍ مُّسْتَقِیْمٍ
Aur beshak aap unhein seedhe raaste ki taraf bula rahe hain.
Yeh Ayah Nabi Akram (SAW) ke risalat ke bunyadi maqsad ko wazeh karti hai. Allah Ta'ala farmata hai ke aap (Muhammad SAW) logon ko seedhe raaste ki taraf bula rahe hain. 'Sirat-e-Mustaqeem' se murad Islam ka woh raasta hai jo haq, adl, tauheed aur Allah ki itaat par mabni hai. Yeh woh raasta hai jo insaan ko duniya mein kamyabi aur aakhirat mein nijat ki taraf le jata hai.
Is dawat mein koi tedhapan, batil ya gumrahi nahi hai. Yeh dawat insani fitrat ke mutabiq hai aur har qism ki burai aur shirk se paak hai. Nabi Akram (SAW) ka kaam sirf logon ko is seedhe raaste ki taraf rehnumai karna hai, chahe woh qubool karein ya na karein. Aap (SAW) ki dawat mein koi zaati mafad ya duniya-wi lalaj shamil nahi, balki sirf Allah ki raza aur insaniyat ki falah maqsad hai.
Surah 23 : 74
وَ اِنَّ الَّذِیْنَ لَا یُؤْمِنُوْنَ بِالْاٰخِرَةِ عَنِ الصِّرَاطِ لَنٰكِبُوْنَ
Aur beshak jo log aakhirat par imaan nahi rakhte, woh seedhe raaste se hatne wale hain.
Is Ayah mein Allah Ta'ala ne un logon ki halat bayan ki hai jo aakhirat par imaan nahi rakhte. Farmaya gaya hai ke aise log seedhe raaste (Sirat-e-Mustaqeem) se hatne wale hain. Iska matlab hai ke aakhirat par imaan rakhna, yaum-e-hisab aur jaza-o-saza par yaqeen rakhna, insaan ko seedhe raaste par qaim rakhne ke liye nihayat zaroori hai.
Jab insaan ko yeh yaqeen hota hai ke use apne har amal ka hisab dena hai aur uska badla milega, to woh duniya mein gunahon se bachta hai aur naikiyan karta hai. Lekin jo log aakhirat par imaan nahi rakhte, unke liye koi rok tok nahi hoti. Woh apni khwahishat ke piche chalte hain aur har burai mein mulawwis ho jate hain, is tarah woh haq ke raaste se bhatak jate hain. Unke liye duniya hi sab kuch hoti hai aur woh iski ranginiyon mein kho kar haqeeqat se ghafil ho jate hain.
Surah 23 : 75
وَ لَوْ رَحِمْنٰهُمْ وَ كَشَفْنَا مَا بِهِمْ مِّنْ ضُرٍّ لَّلَجُّوْا فِیْ طُغْیَانِهِمْ یَعْمَهُوْنَ
Aur agar hum un par reham karte aur unki takleef door kar dete, tab bhi woh apni sarkashi mein bhatakte rehte.
Is Ayah mein un logon ki shadeed sarkashi aur zid ka zikr hai jo haq ko qabool nahi karte. Allah Ta'ala farmata hai ke agar hum un par reham karte aur unki takleefat (maslan qahat, beemari, ya koi aur azab) door kar dete, tab bhi woh apni sarkashi aur gumrahi mein bhatakte rehte. Isse zahir hota hai ke unki gumrahi sirf mushkilat ki wajah se nahi thi, balki unki apni zid aur inkar ki wajah se thi.
Yeh Ayah is baat ki daleel hai ke Allah Ta'ala ki rehmat aur uski ata bhi un logon ko hidayat nahi de sakti jinke dilon par mohar lag chuki ho aur jo haq ko qabool karne ke liye tayyar na hon. Unki halat aisi hoti hai ke woh apni nafarmani aur hadd se guzarnay mein itne magan hote hain ke koi bhi cheez unhein seedhe raaste par nahi la sakti. Unki aankhon par parda pada hota hai aur woh haqeeqat ko dekhne se qasir hote hain.
Surah 23 : 76
وَ لَقَدْ اَخَذْنٰهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُوْا لِرَبِّهِمْ وَ مَا یَتَضَرَّعُوْنَ
Aur humne unhe azab mein pakda, phir bhi woh apne Rab ke saamne jhuke nahi aur na hi gidgidae.
Allah Ta'ala is ayat mein un logon (kafiron) ka zikr farma rahe hain jin par duniya mein mukhtalif qism ke azab nazil kiye gaye. Farmaya ke humne unhe azab mein pakda, jaisa ke qahat saali, beemariyan, aur deegar mushkilat. In azabon ka maqsad yeh tha ke woh apni ghaflat se bedar hon, Allah ki taraf ruju karein, aur uski bargah mein aajizi ikhtiyar karein. Lekin unki badbakhti aur sarkashi is had tak thi ke woh apne Rab ke saamne jhuke nahi aur na hi gidgidae. Unhone in azabon se koi sabaq nahi seekha, balkay apni kufr aur inkar par qaim rahe. Yeh unki sakht dili aur Allah ki taraf se aane wali nishaniyon se be-parwai ki daleel hai. Unhone apni takabbur aur zid mein Allah ki taraf tawajjo nahi ki, halanke mushkilat insaan ko Allah ke qareeb lati hain.
Surah 23 : 77
حَتّٰۤى اِذَا فَتَحْنَا عَلَیْهِمْ بَابًا ذَا عَذَابٍ شَدِیْدٍ اِذَا هُمْ فِیْهِ مُبْلِسُوْنَ
Yahan tak ke jab humne un par ek shadeed azab ka darwaza khol diya, to woh us mein bilkul mayoos ho kar reh gaye.
Is ayat mein Allah Ta'ala un logon ki halat bayan farma rahe hain jo duniya mein chote azabon se bhi sabaq nahi lete aur apni sarkashi par qaim rehte hain. Farmaya ke yahan tak ke jab humne un par ek shadeed azab ka darwaza khol diya, to us waqt unki sari umeedain toot gayin. Yeh shadeed azab ya to qiyamat ke din ka azab hoga, jahan unhein jahannum ki aag mein dala jayega, ya duniya mein koi aisa achanak aur tabah kun azab jiske baad unke liye bachne ki koi gunjaish nahi hogi. Jab woh is azab mein mubtala honge, to woh us mein bilkul mayoos ho kar reh jayenge. Unhein apni ghaltiyon ka ehsas hoga, lekin us waqt tauba aur ruju ka darwaza band ho chuka hoga. Yeh unke inkar aur Allah ke ehkamat se ro gardani ka dardnak anjaam hoga.
Surah 23 : 78
وَ هُوَ الَّذِیْۤ اَنْشَاَ لَكُمُ السَّمْعَ وَ الْاَبْصَارَ وَ الْاَفْئِدَةَ قَلِیْلًا مَّا تَشْكُرُوْنَ
Aur wahi hai jisne tumhare liye sunne ki quwwat, dekhne ki aankhein aur dil banaye. Tum log bahut kam shukr karte ho.
Allah Ta'ala is ayat mein apni qudrat aur insano par kiye gaye ehsanat ka zikr karte hain. Farmaya ke wahi zaat hai jisne tumhare liye sunne ki quwwat (kaan), dekhne ki aankhein aur samajhne ke liye dil (aqal) banaye. Yeh teenon nematein insani wajood ke liye bunyadi hain aur inke zariye insan kainat mein Allah ki nishaniyon ko pehchan sakta hai, uski wahdaniyat par ghaur kar sakta hai, aur sahih aur ghalat mein tameez kar sakta hai. Kaanon se hum Allah ka kalam sunte hain, aankhon se uski banayi hui khoobsurat kainat dekhte hain, aur dil-o-dimagh se uski hikmat aur qudrat ko samajhte hain. Magar afsos ki baat hai ke insan in azeem nematon ka bahut kam shukr ada karta hai. Qaleelan ma tashkuroon (tum log bahut kam shukr karte ho). Shukr ka matlab sirf zuban se kehna nahi, balkay in azaa ko Allah ki marzi ke mutabiq istemal karna bhi hai.
Surah 23 : 79
وَ هُوَ الَّذِیْ ذَرَاَكُمْ فِی الْاَرْضِ وَ اِلَیْهِ تُحْشَرُوْنَ
Aur wahi hai jisne tumhein zameen mein phailaya, aur usi ki taraf tum jama kiye jaoge.
Is ayat mein Allah Ta'ala apni qudrat ka ek aur pehlu bayan karte hain ke wahi zaat hai jisne tumhein zameen mein phailaya. Yani usne insano ko paida kiya aur unki naslon ko zameen ke mukhtalif hisson mein abad kiya. Insan zameen par mukhtalif jaghon par abad hue, zindagi guzari, aur apni naslon ko aage badhaya. Yeh Allah ki qudrat ki nishani hai ke usne ek hi asal se itni badi abadi ko wajood bakhsha. Lekin is ayat mein ek ahem haqeeqat ki taraf bhi ishara hai ke is duniya ki zindagi aarzi hai aur fani hai. Aur aakhir mein sab ko Allah Ta'ala hi ki taraf lautna hai. Farmaya, "Aur usi ki taraf tum jama kiye jaoge". Yeh hashr ka din hoga jab sab murde dobara zinda kiye jayenge aur Allah ke saamne jama kiye jayenge taake unhein unke aamal ka hisab diya ja sake. Is mein qiyamat aur aakhirat par yaqeen ki talqeen hai.
Surah 23 : 80
وَ هُوَ الَّذِیْ یُحْیٖ وَ یُمِیْتُ وَ لَهُ اخْتِلَافُ الَّیْلِ وَ النَّهَارِ اَفَلَا تَعْقِلُوْنَ
Aur wahi hai jo zinda karta hai aur maut deta hai, aur usi ke liye raat aur din ka badalna hai. Kya tum aqal nahi rakhte?
Allah Ta'ala is ayat mein apni be-misaal qudrat aur wahdaniyat ka zikr karte hue farmate hain ke wahi zaat hai jo zinda karta hai aur maut deta hai. Har cheez uske hukm se zinda hoti hai aur uske hukm se hi fana hoti hai. Zindagi aur maut ka yeh nizam uski qudrat ka khula saboot hai. Koi aur zaat nahi jo kisi ko zindagi de sake ya maut se bacha sake. Iske alawa, raat aur din ka aana jana bhi usi ke ikhtiyar mein hai. Yeh nizam-e-kainat itni khoobsurti aur baqaidgi se chal raha hai ke ismein aqalmand logon ke liye bahut si nishaniyan hain. Raat ki tareeki aur din ki roshni, unka waqt par aana aur jana, sab Allah ke mukammal control mein hai. Ayat ke ikhtitam par sawal kiya gaya hai, "Afa la ta'qiloon? (Kya tum aqal nahi rakhte?)" Iska matlab hai ke kya tum in khuli nishaniyon ko dekh kar bhi Allah ki wahdaniyat aur uski qudrat par ghaur nahi karte aur us par iman nahi late? Yeh ghaur-o-fikr ki dawat hai.
Surah 23 : 81
بَلْ قَالُوْا مِثْلَ مَا قَالَ الْاَوَّلُوْنَ
Balki unhone wahi kaha jo pehle log kehte the.
Is ayat mein Allah Ta'ala un mushrikon aur kafiron ke rawaiye ko bayan farma rahe hain jo Rasoolullah ﷺ ki daawat-e-tauheed aur akhirat par imaan laane se inkar karte the. Allah Ta'ala farmate hain ke in logon ne wahi baatein kahi hain jo in se pehle guzre hue kafir aur mushrik log kehte the. Yeh is baat ki daleel hai ke haqiqat se inkar karne walon ke hujjat aur dalail hamesha kamzor aur purane hote hain. Woh koi nayi baat nahi laate, balki sirf apne abao ajdad ki ghalat aqeedon aur batil khayalat ki pairwi karte hain. Unka yeh rawaiya unki aqal ki kamzori aur haq ko qabool na karne ki zid ko zahir karta hai. Woh sirf takleed mein mubtala hain aur haqiqat ko dekhne se inkar karte hain. Unka yeh kehna ke dobara zinda hona mumkin nahi, unki kam ilmi aur Allah ki qudrat se na waqifiyat ki nishani hai. Quran ne kayi maqamat par unke inhi purane shubhat ka radd kiya hai.
Surah 23 : 82
قَالُوْۤا ءَاِذَا مِتْنَا وَ كُنَّا تُرَابًا وَّ عِظَامًا ءَاِنَّا لَمَبْعُوْثُوْنَ
Unhone kaha, "Kya jab hum mar jayenge aur mitti aur haddiyan ho jayenge, to kya hum phir se uthaye jayenge?"
Yeh ayat pichli ayat ki wazahat hai, jahan kafir log apne inkar ko mazeed khol kar bayan karte hain. Woh hairat aur inkar ke andaz mein kehte hain ke jab hum mar jayenge aur hamare jism mitti mein mil jayenge, haddiyan bhi gal sar jayengi, to kya humein dobara zinda kiya jayega? Unka yeh sawal darasal Allah Ta'ala ki qudrat par shaq aur inkar ka izhar hai. Woh apni mahdood aqal se yeh samajhte hain ke jab jism ke ajza bikhar jayen aur mitti mein mil jayen to unhein dobara jama karna aur zinda karna namumkin hai. Jabke Allah Ta'ala, jisne insaan ko pehli baar mitti se paida kiya, uske liye dobara zinda karna koi mushkil kaam nahi. Yeh unki jahalat aur Allah ki azim qudrat se bekhabri ki nishani hai. Quran mein Allah Ta'ala ne baar baar is baat ki wazahat ki hai ke uski qudrat har cheez par haawi hai.
Surah 23 : 83
لَقَدْ وُعِدْنَا نَحْنُ وَ اٰبَآؤُنَا هٰذَا مِنْ قَبْلُ اِنْ هٰذَاۤ اِلَّاۤ اَسَاطِیْرُ الْاَوَّلِیْنَ
"Humse aur hamare baap-dada se pehle bhi yahi waada kiya gaya tha. Yeh to bas agle logon ki kahaniyan hain."
Is ayat mein kafiron ka inkar mazeed wazeh hota hai. Woh kehte hain ke dobara zinda hone ka yeh waada humse aur hamare baap-dada se pehle bhi kiya gaya tha, lekin humne kabhi kisi ko dobara zinda hote nahi dekha. Isliye woh is baat ko sirf "agle logon ki kahaniyan" (asateer-ul-awwaleen) qarar dete hain. Yeh unka ek aam tareeqa hai haqiqat se inkar karne ka, jab unke paas koi daleel nahi hoti to woh use purani kahaniyan ya jhoot keh kar radd kar dete hain. Unka yeh kehna unki zid, takabbur aur haqiqat ko qabool na karne ki nishani hai. Woh is baat par ghaur nahi karte ke Allah Ta'ala ne apni qudrat ki kitni nishaniyan zameen aur asman mein rakhi hain, jo is baat ki daleel hain ke woh har cheez par qadir hai, aur insaan ko dobara zinda karna bhi uske liye koi mushkil nahi. Unki yeh soch unki kam ilmi aur ghaflat ki wajah se hai.
Surah 23 : 84
قُلْ لِّمَنِ الْاَرْضُ وَ مَنْ فِیْهَاۤ اِنْ كُنْتُمْ تَعْلَمُوْنَ
Kaho, "Zameen aur jo kuch ismein hai, woh kiski milkiyat hai, agar tum jante ho?"
In ayaton mein Allah Ta'ala kafiron ke inkar ka radd karte hue unse ek ahem sawal karte hain. Allah Ta'ala apne Nabi ﷺ ko hukm dete hain ke unse puchen, "Zameen aur jo kuch ismein hai, woh kiski milkiyat hai, agar tum jante ho?" Yeh ek retorical sawal hai jiska jawab kafir bhi jante hain. Is sawal ka maqsad unhein Allah Ta'ala ki wahdaniyat aur uski qudrat ka iqrar karwana hai. Jab woh is baat ka iqrar kar lenge ke zameen aur uski har cheez ka malik Allah hai, to unke liye dobara zinda hone ka inkar karna mushkil ho jayega. Yeh sawal unki aqal ko jhanjhorne aur unhein haqiqat ki taraf mutawajjeh karne ke liye hai. Jo zaat itni bari kainat ki malik hai, uske liye insaan ko dobara paida karna kya mushkil hai? Is tarah Allah Ta'ala unhein unki apni hi daleel se lajawab karte hain.
Surah 23 : 85
سَیَقُوْلُوْنَ لِلّٰهِ١ؕ قُلْ اَفَلَا تَذَكَّرُوْنَ
Woh zaroor kahenge, "Allah ki hai." Kaho, "To kya tum ghaur nahi karte?"
Is ayat mein Allah Ta'ala pichle sawal ka jawab khud hi bayan karte hain aur phir unki ghaflat par tanbeeh karte hain. Allah Ta'ala farmate hain ke kafir zaroor kahenge ke zameen aur uski har cheez Allah ki milkiyat hai. Unke paas iske siwa koi jawab nahi hoga, kyunki woh bhi is haqiqat ko jante hain. Is iqrar ke baad Allah Ta'ala apne Nabi ﷺ ko hukm dete hain ke unse puchen, "To kya tum ghaur nahi karte?" Yani jab tum is baat ka iqrar karte ho ke Allah hi har cheez ka malik aur khaliq hai, to phir tum uski qudrat par ghaur kyun nahi karte? Tum kyun nahi sochte ke jisne pehli baar paida kiya, woh dobara bhi paida kar sakta hai? Yeh ayat unki aqal aur fitrat ko jhanjhorne wali hai, taake woh apni zid aur ghaflat se bahar niklen aur haqiqat ko qabool karen. Unka yeh iqrar un par hujjat ban jata hai.
Surah 23 : 86
قُلْ مَنْ رَّبُّ السَّمٰوٰتِ السَّبْعِ وَ رَبُّ الْعَرْشِ الْعَظِیْمِ
Kaho, kaun hai saat aasmano ka Rab aur Arsh-e-Azeem ka Rab?
Is Ayah mein Allah Ta'ala mushrikeen se sawal kar rahe hain jo Allah ki Rububiyat ka iqrar karte the lekin uske bawajood shirk mein mubtala the. Sawal kiya ja raha hai ke saat aasmano ka aur Arsh-e-Azeem ka Rab kaun hai? Yeh sawal unki fitrat aur aql ko jhanjhorne ke liye hai, kyunki woh khud bhi jante the ke in sab ka khaliq aur malik sirf Allah Ta'ala hi hai. Arsh-e-Azeem ka zikr Allah ki qudrat aur azmat ko numaya karta hai, jo tamam makhlooqat se bala-tar hai. Is sawal ka maqsad unhein apni ghalati ka ehsaas dilana hai ke jab woh Allah ko itni azmat wali cheezon ka Rab mante hain, to phir uske siwa doosron ki ibadat kyun karte hain?
Surah 23 : 87
سَیَقُوْلُوْنَ لِلّٰهِ١ؕ قُلْ اَفَلَا تَتَّقُوْنَ
Woh zaroor kahenge, Allah hi hai. Kaho, phir kya tum darte nahi?
Pichli Ayah ke sawal ka jawab Allah Ta'ala khud hi bata rahe hain ke mushrikeen bhi zaroor kahenge ke Allah hi hai. Is iqrar ke bawajood unka shirk karna unki aql aur fitrat ke khilaf hai. Isi liye Allah Ta'ala unse sawal karte hain ke phir kya tum darte nahi? Yani, jab tum Allah ko hi in sab ka Rab mante ho, uski qudrat aur azmat ka iqrar karte ho, to phir uske azab se kyun nahi darte? Tumhein uske siwa doosron ki ibadat karte hue darr kyun nahi lagta? Yeh Ayah unki be-parwahi aur ghaflat par tanqeed hai, jo Allah ki wahdaniyat ka iqrar karne ke bawajood uske ahkamat ki mukhalifat karte hain aur shirk mein mubtala rehte hain.
Surah 23 : 88
قُلْ مَنْۢ بِیَدِهٖ مَلَكُوْتُ كُلِّ شَیْءٍ وَّ هُوَ یُجِیْرُ وَ لَا یُجَارُ عَلَیْهِ اِنْ كُنْتُمْ تَعْلَمُوْنَ
Kaho, kiske haath mein har cheez ka ikhtiyar hai aur woh panah deta hai aur uske khilaf koi panah nahi de sakta, agar tum jante ho?
Is Ayah mein Allah Ta'ala apni mutlaq hukumat aur be-misaal qudrat ka zikr kar rahe hain. Sawal kiya ja raha hai ke kiske haath mein har cheez ka ikhtiyar hai? Aur kaun hai jo panah deta hai aur uske khilaf koi panah nahi de sakta? Yeh sawal mushrikeen ko unki ghalati ka ehsaas dilane ke liye hai. Woh khud bhi jante the ke Allah hi har cheez ka malik hai, har cheez uske qabze mein hai, aur wohi hai jo har museebat se panah de sakta hai. Koi doosra uske muqable mein kisi ko panah nahi de sakta, na hi koi us par ghalib aa sakta hai. Agar woh waqai is haqeeqat ko jante hain, to phir unhein Allah ki wahdaniyat ko tasleem karna chahiye aur shirk se baz rehna chahiye.
Surah 23 : 89
سَیَقُوْلُوْنَ لِلّٰهِ١ؕ قُلْ فَاَنّٰى تُسْحَرُوْنَ
Woh zaroor kahenge, Allah hi hai. Kaho, phir tum par kahan se jadu kar diya jata hai?
Pichli Ayah ke sawal ka jawab bhi Allah Ta'ala khud hi bata rahe hain ke mushrikeen zaroor kahenge ke Allah hi hai. Unke is iqrar ke bawajood unka shirk par qaim rehna hairat angez hai. Isi liye Allah Ta'ala unse sawal karte hain ke phir tum par kahan se jadu kar diya jata hai? Iska matlab hai ke jab tum Allah ko hi har cheez ka malik, panah dene wala aur be-misal qudrat wala mante ho, to phir tumhari aql par kaunsa jadu chal gaya hai ke tum uske siwa doosron ki ibadat karte ho? Tumhein haqeeqat nazar kyun nahi aati? Yeh Ayah unki aqalmandana ghaflat aur zid par ta'ajjub ka izhar hai, jo haq ko jante hue bhi usse munh modte hain aur batil ke peechhe chalte hain.
Surah 23 : 90
بَلْ اَتَیْنٰهُمْ بِالْحَقِّ وَ اِنَّهُمْ لَكٰذِبُوْنَ
Balki hum unke paas haq le kar aaye hain aur beshak woh jhoote hain.
Is Ayah mein Allah Ta'ala mushrikeen ke inkar aur shirk ki haqeeqat ko wazeh kar rahe hain. Allah Ta'ala farmate hain ke hum unke paas haq le kar aaye hain. Yani, Quran aur Rasoolullah (SAW) ke zariye Allah ki wahdaniyat, uski qudrat aur uske ahkamat ko wazeh taur par bayan kar diya gaya hai. Is haqeeqat ke bawajood beshak woh jhoote hain. Unka Allah ke siwa doosron ko shareek thehrana, unki ibadat karna, aur Allah ki azmat ka iqrar karne ke bawajood shirk par qaim rehna, yeh sab jhoot aur batil hai. Yeh Ayah is baat ki tasdeeq karti hai ke Allah ne insano par hujjat qaim kar di hai aur ab unke paas inkar ka koi bahana nahi hai.
Surah 23 : 91
مَا اتَّخَذَ اللّٰهُ مِنْ وَّلَدٍ وَّ مَا كَانَ مَعَهٗ مِنْ اِلٰهٍ اِذًا لَّذَهَبَ كُلُّ اِلٰهٍۭ بِمَا خَلَقَ وَ لَعَلَا بَعْضُهُمْ عَلٰى بَعْضٍ سُبْحٰنَ اللّٰهِ عَمَّا یَصِفُوْنَ
Allah ne koi aulaad nahi banayi aur na hi uske saath koi aur mabood tha. Agar aisa hota to har mabood apni makhlooq ko le kar alag ho jata aur un mein se baaz doosron par ghalib aane ki koshish karte. Allah paak hai un baaton se jo woh bayan karte hain.
Is ayat mein Allah Ta'ala ne shirk ki buniyad ko rad kiya hai aur apni wahdaniyat ka saboot diya hai. Allah ne na koi aulaad banayi hai aur na hi uske saath koi doosra mabood hai. Agar kai mabood hote to har mabood apni makhlooq ko le kar alag ho jata aur un mein ikhtilaf paida hota. Har mabood apni hukumat aur ikhtiyar ko doosre par ghalib karne ki koshish karta, jaisa ke duniya mein badshahon ke darmiyan hota hai.
Yeh ek aqli daleel hai ke agar kai khaliq hote, to nizam-e-kaynat mein fasad barpa ho jata. Chunke yeh nizam behtareen tareeqe se chal raha hai, is se sabit hota hai ke iska khaliq aur malik sirf ek hai. Allah Ta'ala un tamaam baaton se paak hai jo mushrik uski taraf mansoob karte hain, jaise aulaad ya shareek.
Surah 23 : 92
عٰلِمِ الْغَیْبِ وَ الشَّهَادَةِ فَتَعٰلٰى عَمَّا یُشْرِكُوْنَ
Woh ghaib aur zahir ka jaanne wala hai, pas woh un cheezon se bahut buland hai jin ko woh shareek thehrate hain.
Yeh ayat pichli ayat ki takmeel hai, jismein Allah Ta'ala ne apni wahdaniyat aur be-misaal qudrat ka zikr kiya. Allah Ta'ala ghaib aur shahadat (poshida aur zahir) har cheez ka ilm rakhta hai. Usse koi cheez chupi hui nahi hai, na zameen mein aur na aasman mein. Uska ilm har shai par haawi hai.
Is sifat ka zikr isliye kiya gaya hai taake log samajh saken ke jis zaat ka ilm itna kamil aur mukammal ho, woh kaise kisi ko apna shareek bana sakti hai ya kisi ki aulaad ho sakti hai? Allah Ta'ala un tamaam shirk aur kufr ki baaton se bahut buland aur paak hai jo log uske baare mein karte hain. Uski azmat aur shaan har tasawwur se bala-tar hai.
Surah 23 : 93
قُلْ رَّبِّ اِمَّا تُرِیَنِّیْ مَا یُوْعَدُوْنَ
Kaho, "Aye mere Rab! Agar tu mujhe woh cheez dikha de jiska unse waada kiya ja raha hai,"
Is ayat mein Allah Ta'ala apne Nabi Muhammad (PBUH) ko hukm de raha hai ke woh dua karein. Yeh dua is baat ka izhar hai ke Nabi (PBUH) apni ummat ke liye kitne fikarmand the. Aap (PBUH) ne Allah se darkhwast ki ke agar woh mushrikeen aur zalimon par aane wale azab ko apni zindagi mein dekhna chahein, to Allah unhe woh azab dikha de.
Yeh dua is liye thi taake aap (PBUH) apni aankhon se dekh lein ke Allah Ta'ala apne waadon ko kis tarah poora karta hai aur zalimon ko unke anjaam tak pahunchata hai. Is mein ummat ke liye bhi ek sabaq hai ke Allah ke azab se darna chahiye aur uski pakad se bachne ke liye tauba aur isteghfar karna chahiye.
Surah 23 : 94
رَبِّ فَلَا تَجْعَلْنِیْ فِی الْقَوْمِ الظّٰلِمِیْنَ
Aye mere Rab! To mujhe zaalim logon mein shamil na karna.
Yeh ayat pichli ayat ki tasalsul mein hai, jismein Nabi Akram (PBUH) Allah Ta'ala se dua kar rahe hain. Aap (PBUH) ne Allah se darkhwast ki ke agar woh azab nazil hota hai jiska waada zalimon se kiya gaya hai, to Allah unhe zalimon ke giroh mein shamil na kare.
Is dua mein ummat ke liye ek azeem sabaq hai ke har musalman ko Allah se panah mangni chahiye ke woh zalimon ke saath na ho, na unke aamal mein aur na unke anjaam mein. Yeh is baat ki daleel hai ke Allah ke azab se bachne ke liye sirf dua hi kafi nahi, balkay zalimon ke raste se ijtanab bhi zaroori hai. Har musalman ko chahiye ke woh zulm aur zalimon se door rahe aur hamesha Allah ki rehmat aur hifazat talab kare.
Surah 23 : 95
وَ اِنَّا عَلٰۤى اَنْ نُّرِیَكَ مَا نَعِدُهُمْ لَقٰدِرُوْنَ
Aur beshak hum is par poori qudrat rakhte hain ke jo waada humne unse kiya hai, woh tumhe dikha dein.
Is ayat mein Allah Ta'ala ne apne Nabi (PBUH) ko tasalli di hai aur unki dua ka jawab diya hai. Allah farmata hai ke woh is baat par poori qudrat rakhta hai ke jo azab ka waada usne zalimon se kiya hai, woh Nabi (PBUH) ko dikha de. Yeh azab duniya mein bhi ho sakta hai aur akhirat mein bhi.
Is ayat ka maqsad yeh hai ke Nabi (PBUH) ko yaqeen dilaya jaye ke Allah apne waadon ko poora karne par qadir hai, chahe woh azab ka waada ho ya inam ka. Is mein mushrikeen aur zalimon ke liye ek shadeed tanbeeh bhi hai ke Allah ka azab haq hai aur woh jab chahe use nazil kar sakta hai. Allah ki qudrat be-inteha hai aur koi cheez uske liye mushkil nahi.
Surah 23 : 96
اِدْفَعْ بِالَّتِیْ هِیَ اَحْسَنُ السَّیِّئَةَ نَحْنُ اَعْلَمُ بِمَا یَصِفُوْنَ
Burai ko us tareeqe se dafa karo jo sab se behtar ho. Hum khoob jante hain jo kuch woh bayan karte hain.
Is ayat mein Allah Ta'ala musalmanon ko hidayat de rahe hain ke woh burai ka jawab behtareen tareeqe se dein. Yani agar koi tumhare saath bura sulook kare, to tum us ke saath achha sulook karo, ya kam az kam us ki burai ko sabr aur maaf karne ke zariye dafa karo. Is se dushmani dosti mein badal sakti hai. Yeh tareeqa nafs par bojh hota hai lekin is ka ajar bahut bada hai.
Allah Ta'ala farmate hain ke "Hum khoob jante hain jo kuch woh bayan karte hain." Is ka matlab hai ke Allah Ta'ala un logon ke dil ke haalat aur un ki baaton ko achhi tarah jante hain jo musalmanon ke khilaaf bolte hain ya sazish karte hain. Lehaza, musalmanon ko chahiye ke woh Allah par bharosa rakhen aur sabr se kaam lein, kyunki Allah Ta'ala har cheez se waqif hain aur woh unhein un ke aamal ka badla denge.
Surah 23 : 97
وَ قُلْ رَّبِّ اَعُوْذُ بِكَ مِنْ هَمَزٰتِ الشَّیٰطِیْنِ
Aur kaho, "Aye mere Rab! Main shaitano ke waswason se teri panah chahta hoon."
Is ayat mein Allah Ta'ala apne Nabi ﷺ aur un ke zariye tamam momineen ko yeh dua sikhate hain ke woh shaitano ke waswason aur un ki uksahat se Allah ki panah talab karein. 'Hamazaat' se murad shaitan ke woh waswase, dhoke aur uksahat hain jo woh insaan ke dil mein dalta hai taake woh burai ki taraf mail ho ya neki se ghafil ho jaye.
Shaitan insaan ka khula dushman hai aur woh har waqt usay gumrah karne ki koshish mein rehta hai. Is liye, har musalman ko chahiye ke woh Allah Ta'ala se us ki panah mange. Yeh dua is baat ki daleel hai ke insaan apni zaat se shaitan ka muqabla nahi kar sakta, balkay usay Allah ki madad aur hifazat ki sakht zaroorat hoti hai. Is dua ko kasrat se padhna chahiye, khaas taur par jab koi burai ka khayal aaye ya ibadat mein susti mehsoos ho.
Surah 23 : 98
وَ اَعُوْذُ بِكَ رَبِّ اَنْ یَّحْضُرُوْنِ
Aur aye mere Rab! Main teri panah chahta hoon is baat se ke woh mere paas aayen.
Yeh ayat pichli ayat ka takmila hai aur is mein shaitan ki zaati maujoodgi aur us ke asar se panah talab ki ja rahi hai. Jab insaan Allah Ta'ala se shaitani waswason se panah mangta hai, to us ke baad yeh dua karta hai ke shaitan us ke qareeb bhi na aaye aur us par apna asar na dale. 'An yahdurun' ka matlab hai ke woh mere paas na aayen, na mere kaam mein dakhal dein, aur na hi mujhe gumrah karne ki koshish karein.
Is dua mein shaitan ke har qism ke shar se mukammal panah mangi ja rahi hai, chahe woh waswason ki surat mein ho ya kisi aur tareeqe se insaan ko gumrah karne ki koshish kare. Yeh dua is baat ki ahmiyat par zor deti hai ke musalman ko har waqt Allah Ta'ala ki hifazat mein rehna chahiye aur shaitan ke har hamle se bachne ke liye us se madad talab karni chahiye. Subah-o-sham ke azkar aur Quran ki tilawat shaitan ko door rakhne mein madadgar sabit hoti hai.
Surah 23 : 99
حَتّٰۤى اِذَا جَآءَ اَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُوْنِ
Yahan tak ke jab un mein se kisi ko maut aati hai to woh kehta hai, "Aye mere Rab! Mujhe wapas bhej de."
Yeh ayat un logon ka haal bayan karti hai jo apni zindagi mein Allah ki nafarmani karte hain aur aakhirat ki tayyari nahi karte. Jab un mein se kisi ko maut ka waqt aata hai aur woh duniya se rukhsat hone lagta hai, to us waqt usay apni ghaflat ka ehsaas hota hai. Usay apni ki hui kotahiyan aur gunah yaad aate hain.
Is waqt woh Allah Ta'ala se iltija karta hai aur kehta hai, "Aye mere Rab! Mujhe wapas bhej de." Woh chahta hai ke usay dobara duniya mein bheja jaye taake woh apni ghaltiyon ki islah kar sake aur neki ke kaam kar sake. Lekin maut ke baad wapsi ka darwaza band ho jata hai. Yeh ayat is baat ki taraf ishara karti hai ke insaan ko apni zindagi mein hi aakhirat ki tayyari kar leni chahiye, kyunki maut ke baad pachtawa bekar hota hai.
Surah 23 : 100
لَعَلِّیْۤ اَعْمَلُ صَالِحًا فِیْمَا تَرَكْتُ كَلَّا اِنَّهَا كَلِمَةٌ هُوَ قَآئِلُهَا وَ مِنْ وَّرَآئِهِمْ بَرْزَخٌ اِلٰى یَوْمِ یُبْعَثُوْنَ
"Taake main un cheezon mein neki karoon jinhein main chhod aaya hoon." Hargiz nahi! Yeh to bas ek baat hai jo woh kehne wala hai. Aur un ke peeche ek Barzakh hai us din tak jab woh dobara uthaye jayenge.
Pichli ayat mein zikr kiye gaye shakhs ki khwahish ke jawab mein, Allah Ta'ala farmate hain ke us ki yeh iltija "Hargiz nahi!" qabool nahi ki jayegi. Yeh sirf ek baat hai jo woh apni hasrat aur pachtaway mein keh raha hai. Duniya mein wapsi ka koi imkan nahi hai jab maut aa jaye.
Is ke baad Allah Ta'ala Barzakh ki haqeeqat bayan karte hain. "Aur un ke peeche ek Barzakh hai us din tak jab woh dobara uthaye jayenge." Barzakh woh darmiyani aalam hai jo duniya aur aakhirat ke darmiyan hai. Jab insaan mar jata hai, to woh Barzakh mein chala jata hai, jahan woh qiyamat tak rehta hai. Is aalam mein insaan ko us ke aamal ke mutabiq rahat ya takleef hoti hai. Barzakh se qiyamat ke din hi bahar nikala jayega. Is ayat se wazeh hota hai ke duniya mein amal karne ka mauqa sirf zindagi mein hai, maut ke baad sirf aamal ka badla milta hai, mazeed amal karne ka mauqa nahi milta.
Surah 23 : 101
فَاِذَا نُفِخَ فِی الصُّوْرِ فَلَاۤ اَنْسَابَ بَیْنَهُمْ یَوْمَئِذٍ وَّ لَا یَتَسَآءَلُوْنَ
Phir jab Soor phoonka jayega, to us din na unke darmiyan koi rishta rahega aur na woh ek doosre ko poochhenge.
Is Ayah mein Qayamat ke din ki holnak surat-e-haal bayan ki gayi hai. Jab doosri baar Soor phoonka jayega, to sab log apni qabron se uth khade honge. Us waqt har shakhs apni jaan ke liye pareshan hoga. Duniya mein jo rishte naate, khandan aur qabile ki pehchan thi, woh sab be-ma'ani ho jayegi. Koi kisi ka rishtedar nahi rahega aur na koi kisi se uske haal ke bare mein poochhega.
Har shakhs ko sirf apni fikar hogi, yahan tak ke maa apne bete ko, baap apni beti ko, aur bhai apne bhai ko pehchanne ke bawajood bhi uski madad nahi karega. Yeh din itna shadeed hoga ke log ek doosre se ghafil ho jayenge. Duniya ke tamam talluqat khatam ho jayenge, aur sirf Allah Ta'ala ka talluq baqi rahega. Is se Qayamat ki shiddat aur uski dahshat ka andaza hota hai.
Surah 23 : 102
فَمَنْ ثَقُلَتْ مَوَازِیْنُهٗ فَاُولٰٓئِكَ هُمُ الْمُفْلِحُوْنَ
Pas jiske (naikiyon ke) palle bhari honge, wahi log kamiyab honge.
Yeh Ayah aakhirat mein kamiyabi ka meyar bayan karti hai. Qayamat ke din jab aamaal ka hisab hoga, to Allah Ta'ala ek azeem tarazu qaim karenge jismein bandon ke aamaal ko wazan kiya jayega. Jis shakhs ke naik aamaal ka palra uske gunahon ke palre se bhari hoga, woh Allah ki rehmat se kamiyab aur jannat ka haqdar hoga.
Is se maloom hota hai ke duniya mein kiye gaye har amal ki ahmiyat hai. Chhoti se chhoti naiki bhi Allah ke nazdeek qabil-e-qabool ho sakti hai aur tarazu ko bhari kar sakti hai. Isliye Musalman ko chahiye ke woh har waqt naikiyon mein izafa karne ki koshish kare aur gunahon se bache. Nabi Akram (SAW) ne farmaya: "Mizan mein do kalme bahut bhari hain, Rahman ko bahut pasand hain: Subhanallahi wa bihamdihi, Subhanallahil Azeem." (Sahih Bukhari: 6406)
Surah 23 : 103
وَ مَنْ خَفَّتْ مَوَازِیْنُهٗ فَاُولٰٓئِكَ الَّذِیْنَ خَسِرُوْۤا اَنْفُسَهُمْ فِیْ جَهَنَّمَ خٰلِدُوْنَۚ
Aur jiske (naikiyon ke) palle halke honge, to yahi log hain jinhone apne aap ko ghaate mein dala, woh Jahannam mein hamesha rahenge.
Is Ayah mein un logon ka anjaam bayan kiya gaya hai jinke naikiyon ke palle halke honge. Yani unke gunah unki naikiyon par ghalib aa jayenge. Aise log aakhirat mein sakht ghaate mein rahenge, unhone apni jaanon ko tabah kar diya. Unka thikana Jahannam hoga jahan woh hamesha hamesha ke liye rahenge.
Yeh un logon ke liye ek sangeen tanbeeh hai jo duniya ki zindagi ko khel-kood samajhte hain aur aakhirat ki tayyari se ghafil rehte hain. Unka anjaam sirf aur sirf ruswai aur azab hai. Allah Ta'ala ne insaan ko ikhtiyar diya hai ke woh neki aur badi mein se kisi ek raaste ka intikhab kare. Jo log burai ka raasta ikhtiyar karte hain, unka anjaam Jahannam hai. Hadees mein aata hai ke "Jahannam mein hamesha rehne wale woh log hain jinhone Allah ki ayaton ka inkar kiya." (Musnad Ahmad)
Surah 23 : 104
تَلْفَحُ وُجُوْهَهُمُ النَّارُ وَ هُمْ فِیْهَا كٰلِحُوْنَ
Aag unke chehron ko jhulsa degi aur woh usmein bad-shakl bane honge.
Yeh Ayah Jahannam ke azab ki shiddat aur uski holnaki ko bayan karti hai. Dozakh ki aag itni tez aur garam hogi ke woh dozakhiyon ke chehron ko jhulsa degi, unki khaal utar degi. Unke chehre bigad jayenge, bad-shakl ho jayenge aur unki halat nihayat dardnak hogi.
"Kalihun" ka matlab hai ke unke hont sikud jayenge, daant bahar nikal aayenge, aur chehre ki banawat itni khofnak ho jayegi ke dekhne wala bhi dahshat mein aa jaye. Yeh manzar un logon ke liye hai jinhone duniya mein Allah ki nafarmani ki aur uske ahkamat ko thukraya. Allah Ta'ala hum sab ko Jahannam ke is shadeed azab se mehfooz rakhe. Nabi Akram (SAW) ne farmaya: "Jahannam ki aag tumhari duniya ki aag se sattar guna zyada garam hai." (Sahih Bukhari: 3265)
Surah 23 : 105
اَلَمْ تَكُنْ اٰیٰتِیْ تُتْلٰى عَلَیْكُمْ فَكُنْتُمْ بِهَا تُكَذِّبُوْنَ
(Allah farmayega): "Kya meri ayatein tum par tilawat nahi ki jati thin, phir bhi tum unhein jhutlate the?"
Is Ayah mein Allah Ta'ala Qayamat ke din kafiron aur jhutlane walon se sawal karenge. Unhein ilzam diya jayega ke duniya mein un par Allah ki ayatein, uski nishaniyan aur uske paigham baar baar padhe jate the, unhein hidayat ki dawat di jati thi, lekin woh sab kuch sunne ke bawajood unka inkar karte the aur unhein jhutlate the.
Yeh sawal darasal unke jurm ka iqrar karwane ke liye hoga, kyunki unke paas koi jawab nahi hoga. Unhone apni aankhon se Allah ki qudrat ke nishanat dekhe, unke kaanon ne Allah ka kalam suna, lekin unhone takabbur aur inkar ki wajah se haq ko qabool nahi kiya. Isliye unka anjaam Jahannam hai. Quran mein kai maqamat par Allah Ta'ala ne farmaya hai ke "Humne tum par apni ayatein nazil keen taake tum hidayat pao." (Al-Baqarah: 99)
Surah 23 : 106
قَالُوْا رَبَّنَا غَلَبَتْ عَلَیْنَا شِقْوَتُنَا وَ كُنَّا قَوْمًا ضَآلِّیْنَ
Woh kahenge: "Aye hamare Rab! Hum par hamari badbakhti ghalib aa gayi thi aur hum gumrah log the."
Is ayat mein jahannami log Allah Ta'ala se apni halat bayan kar rahe hain. Woh iqrar karte hain ke unki badbakhti aur shaqawat un par ghalib aa gayi thi, jiski wajah se woh seedhe raaste se bhatak gaye aur gumrahi mein mubtala ho gaye. Yeh unka apni ghaltiyon ka aitraf hai, lekin ab yeh aitraf be-faida hai. Woh apni gumrahi ka zimmedar khud ko thehra rahe hain, na ke Allah Ta'ala ko. Is se maloom hota hai ke insaan ko duniya mein hi apni ghaltiyon ka ehsas kar lena chahiye aur Allah ki taraf rujoo karna chahiye, kyunki akhirat mein yeh aitraf koi faida nahi dega.
Surah 23 : 107
رَبَّنَاۤ اَخْرِجْنَا مِنْهَا فَاِنْ عُدْنَا فَاِنَّا ظٰلِمُوْنَ
Aye hamare Rab! Humein is (jahannum) se nikal de, phir agar hum wahi (gunah) karein to yaqeenan hum zalim honge.
Jahannami log apni badbakhti ka iqrar karne ke baad Allah Ta'ala se iltija karte hain ke unhein jahannum se nikal diya jaye. Woh waada karte hain ke agar unhein dobara duniya mein bheja gaya aur woh phir se wahi gunah aur gumrahi ikhtiyar karenge, to woh yaqeenan zalim honge. Yeh unki shiddat-e-azab aur nadamat ka izhar hai. Lekin Allah Ta'ala jante hain ke agar unhein dobara mauqa diya bhi jaye to woh apni harkaton se baaz nahi aayenge. Quran-e-Kareem mein Surah An'am (6:28) mein farmaya gaya hai: "Agar unhein wapas bheja bhi jaye to woh wahi kaam karenge jin se unhein roka gaya tha." Is se zahir hota hai ke akhirat mein tauba aur iltija qabool nahi hoti.
Surah 23 : 108
قَالَ اخْسَئُوْا فِیْهَا وَ لَا تُكَلِّمُوْنِ
Allah farmayega: "Dafa ho jao isi mein aur mujhse baat na karo!"
Is ayat mein Allah Ta'ala jahannami logon ki iltija ka sakht jawab dete hain. Woh farmate hain: "Dafa ho jao isi mein aur mujhse baat na karo!" Yeh Allah Ta'ala ki taraf se un par shadeed narazgi aur mayoosi ka izhar hai. Is hukm ke baad jahannami logon ko Allah Ta'ala se baat karne ki ijazat nahi hogi. Yeh unke liye aakhri aur nihayat dardnak jawab hoga, jo unki har umeed ko khatam kar dega. Is se zahir hota hai ke duniya mein Allah ki nafarmani karne walon ko akhirat mein Allah ki rehmat aur kalam se bhi mehroom kar diya jayega, aur unhein hamesha ke liye zillat aur ruswai ka samna karna padega.
Surah 23 : 109
اِنَّهٗ كَانَ فَرِیْقٌ مِّنْ عِبَادِیْ یَقُوْلُوْنَ رَبَّنَاۤ اٰمَنَّا فَاغْفِرْ لَنَا وَ ارْحَمْنَا وَ اَنْتَ خَیْرُ الرّٰحِمِیْنَۚۖ
Beshak mere bandon mein se ek giroh aisa tha jo kehta tha: "Aye hamare Rab! Hum iman laye, pas humein bakhsh de aur hum par reham farma, aur tu sab se behtar reham karne wala hai."
Is ayat mein Allah Ta'ala un momin bandon ka zikr kar rahe hain jo duniya mein unse dua karte the. Woh kehte the: "Aye hamare Rab! Hum iman laye, pas humein bakhsh de aur hum par reham farma, aur tu sab se behtar reham karne wala hai." Yeh momin bandon ki tawazu, iman aur Allah ki rehmat par bharose ka izhar hai. Woh apni ghaltiyon ka aitraf karte hue maghfirat aur rehmat talab karte the. Is ayat ka maqsad jahannami logon ko un mominon ki yaad dilana hai jin ka woh duniya mein mazaq udate the, aur unhein batana hai ke un mominon ki duaein qabool hui hain aur woh jannat mein hain.
Surah 23 : 110
فَاتَّخَذْتُمُوْهُمْ سِخْرِیًّا حَتّٰۤى اَنْسَوْكُمْ ذِكْرِیْ وَ كُنْتُمْ مِّنْهُمْ تَضْحَكُوْنَ
To tumne unhein mazaaq banaya yahan tak ke unhone tumhe mera zikr bhula diya, aur tum un par hanste the.
Yeh ayat pichli ayat ka tasalsul hai, jismein Allah Ta'ala jahannami logon ko unke bure aamal yaad dilate hain. Woh farmate hain ke tumne un momin bandon ka mazaq udaya, unhein haqeer samjha aur un par hanste the. Tumhari yeh harkatein is had tak pahunch gayin ke un mominon ke mazaq mein tum Allah ke zikr ko bhool gaye. Tumhara sara waqt aur tawajjo unka mazaq udane mein sarf ho gaya, aur tum Allah ki ibadat aur uski yaad se ghafil ho gaye. Is se zahir hota hai ke Allah ke naik bandon ka mazaq udana aur unhein haqeer samajhna ek bada gunah hai jo insaan ko Allah ke zikr se bhi ghafil kar deta hai aur akhirat mein sakht azab ka sabab banta hai.
Surah 23 : 111
اِنِّیْ جَزَیْتُهُمُ الْیَوْمَ بِمَا صَبَرُوْۤا اَنَّهُمْ هُمُ الْفَآئِزُوْنَ
Beshak maine aaj unhein unke sabr ke badle mein jaza di hai, isliye ke wohi kamyab hone wale hain.
Is Ayat mein Allah Ta'ala jannatiyon se mukhatib hokar farmate hain ke unhein unke duniya mein kiye gaye sabr ka behtareen badla diya gaya hai. Jab duniya mein musibaton, mushkilat aur Allah ke ahkamat par amal karne mein unhone sabr kiya, to aaj qayamat ke din unhein us sabr ka phal mil gaya. Woh log jo Allah ki raza ke liye har mushkil ko bardasht karte hain aur gunahon se bachne ke liye sabr karte hain, wohi asal mein kamyab hain. Unhein jannat ki naimatein aur Allah ki khushnudi hasil hoti hai, jo duniya ki har cheez se afzal hai. Yeh Ayat musalmanon ko sabr ki fazilat aur uske azeem ajar ki basharat deti hai.
Qur'an mein kayi maqamat par sabr karne walon ke liye ajar-e-azeem ka zikr hai, jaisa ke Surah Az-Zumar, Ayat 10 mein hai: "Beshak sabr karne walon ko unka ajar be-hisab diya jayega."
Surah 23 : 112
قٰلَ كَمْ لَبِثْتُمْ فِی الْاَرْضِ عَدَدَ سِنِیْنَ
Allah Ta'ala farmayega: Tum zameen mein kitne saal thehre?
Qayamat ke din jab Allah Ta'ala murdon ko dobara zinda karega, to unse yeh sawal kiya jayega ke woh duniya mein kitne saal thehre the. Yeh sawal darasal duniya ki zindagi ki be-haqeeqat aur uski mukhtasar muddat ko wazeh karne ke liye hoga. Insan duniya mein apni zindagi ko bahut taweel samajhta hai aur usmein magan rehta hai, lekin jab woh aakhirat ki abadi zindagi ka mushahida karega, to uski duniya ki zindagi use ek lamhe se zyada nahi lagegi. Yeh sawal insano ko is baat ki yaad dilata hai ke unki duniya ki zindagi ek imtihan hai aur uski muddat intehai kam hai, isliye unhein chahiye ke woh apni aakhirat ki tayyari mein lag jayen.
Surah 23 : 113
قَالُوْا لَبِثْنَا یَوْمًا اَوْ بَعْضَ یَوْمٍ فَسْئَلِ الْعَآدِّیْنَ
Woh kahenge: Hum ek din ya din ka kuch hissa thehre, pas ginti karne walon se poochh lijiye.
Is Ayat mein pichli Ayat ke sawal ka jawab diya gaya hai. Jab Allah Ta'ala qayamat ke din logon se poochhenge ke woh duniya mein kitne saal thehre, to woh jawab denge ke "Hum ek din ya din ka kuch hissa thehre." Yeh jawab unki duniya ki zindagi ki haqeeqat ko bayan karta hai. Aakhirat ke muqable mein duniya ki zindagi itni mukhtasar hai ke woh use ek din ya uske bhi kuch hisse ke barabar samajhte hain. Phir woh kehte hain ke "ginti karne walon se poochh lijiye," iska matlab yeh hai ke unhein apni duniya ki zindagi ki muddat ka sahih andaza nahi raha, ya woh uski be-haqeeqat ki wajah se use ginti ke qabil nahi samajhte. Yeh Ayat is baat par zor deti hai ke duniya ki zindagi fani aur arzi hai.
Surah 23 : 114
قٰلَ اِنْ لَّبِثْتُمْ اِلَّا قَلِیْلًا لَّوْ اَنَّكُمْ كُنْتُمْ تَعْلَمُوْنَ
Allah farmayega: Tum nahi thehre magar thodi der, kaash tum jaante hote.
Is Ayat mein Allah Ta'ala logon ke jawab ki tasdeeq karte hue farmate hain ke "Tum nahi thehre magar thodi der, kaash tum jaante hote." Allah Ta'ala unke jawab ko qubool karte hain aur mazeed wazahat karte hain ke duniya ki zindagi waqai bahut mukhtasar thi. Agar log duniya mein rehte hue is haqeeqat ko samajh lete ke unki zindagi kitni arzi hai, to woh apni zindagi ko behtar tareeqe se guzarte. Woh aakhirat ki tayyari mein lagte aur duniya ki fani lazzaton mein gum na hote. Yeh Ayat insano ko ghaflat se bedar karti hai aur unhein apni zindagi ke maqsad par gaur karne ki dawat deti hai. Duniya ki zindagi ki haqeeqat ko samajhna hi asal ilm hai.
Surah 23 : 115
اَفَحَسِبْتُمْ اَنَّمَا خَلَقْنٰكُمْ عَبَثًا وَّ اَنَّكُمْ اِلَیْنَا لَا تُرْجَعُوْنَ
To kya tumne yeh gumaan kiya tha ke humne tumhein be-maqsad paida kiya hai aur tum hamari taraf lautaye nahi jaoge?
Yeh Ayat insano se ek intehai ahem sawal karti hai: "To kya tumne yeh gumaan kiya tha ke humne tumhein be-maqsad paida kiya hai aur tum hamari taraf lautaye nahi jaoge?" Is sawal mein Allah Ta'ala insano ko unki takhleeq ke maqsad aur aakhirat ke yaqeen ki taraf mutawajjeh karte hain. Allah ne insano ko be-maqsad ya khel-kood ke liye paida nahi kiya, balki unki takhleeq ka ek azeem maqsad hai, aur woh hai Allah ki ibadat aur uske ahkamat ki pairwi karna. Iske baad unhein Allah ki taraf lautna hai jahan unke aamal ka hisab liya jayega aur unhein unke aamal ke mutabiq jaza ya saza di jayegi. Yeh Ayat aakhirat par imaan ki bunyad hai aur insano ko apni zimmedariyon ka ehsas dilati hai.
Rasoolullah (SAW) ne farmaya: "Tum mein se har ek zimmedar hai aur usse uski zimmedari ke mutalliq poocha jayega." (Sahih Bukhari, Hadees 893)
Surah 23 : 116
فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ لَا إِلَهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ
Pas buland hai Allah, sacha badshah. Koi mabood nahi siwa uske. Woh arsh-e-kareem ka rab hai.
Is ayat mein Allah Ta'ala ki azmat aur uski wahdaniyat ka bayan hai. Allah Ta'ala ko "Al-Malik-ul-Haqq" kaha gaya hai, yaani woh sacha badshah hai, jiska mulk aur hukumat hamesha qaim rehne wali hai. Uske siwa koi ibadat ke layaq nahi, kyunki wohi har cheez ka khaliq aur malik hai.
Mazeed farmaya gaya ke woh "Rabb-ul-Arsh-il-Kareem" hai, yaani izzat wale arsh ka malik. Arsh Allah ki qudrat aur azmat ki sab se badi nishani hai. Is ayat mein tauheed ki bunyadi taleem di gayi hai ke Allah hi wahid zaat hai jo ibadat ke layaq hai aur uski badshahat aur qudrat be-misaal hai. Uske siwa kisi aur ko sharik thehrana ya uske barabar samajhna shirk hai.
Surah 23 : 117
وَمَنْ يَدْعُ مَعَ اللَّهِ إِلَهًا آخَرَ لَا بُرْهَانَ لَهُ بِهِ فَإِنَّمَا حِسَابُهُ عِنْدَ رَبِّهِ إِنَّهُ لَا يُفْلِحُ الْكَافِرُونَ
Aur jo shakhs Allah ke saath kisi doosre mabood ko pukare, jiske paas uske liye koi daleel nahi, to uska hisab uske Rab ke paas hai. Beshak kafir kamyab nahi honge.
Yeh ayat shirk ki sakht muzammat karti hai aur mushrikeen ke anjaam se agah karti hai. Farmaya gaya ke jo shakhs Allah ke saath kisi doosre mabood ko pukarta hai, jabke uske paas iski koi daleel nahi, to uska hisab Allah ke paas hai. Iska matlab hai ke qayamat ke din aise logon ko sakht azab ka samna karna hoga.
Quran aur Sunnah mein shirk ko sab se bada gunah qarar diya gaya hai. Allah Ta'ala shirk ke siwa har gunah ko maaf kar sakta hai, lekin shirk ko maaf nahi karta. Ayat ke ikhtitam par farmaya gaya ke "Beshak kafir kamyab nahi honge." Isse wazeh hota hai ke duniya aur akhirat mein kamyabi sirf tauheed parast logon ke liye hai, jabke kafir aur mushrik hargiz kamyab nahi ho sakte.
Surah 23 : 118
وَقُلْ رَبِّ اغْفِرْ وَارْحَمْ وَأَنْتَ خَيْرُ الرَّاحِمِينَ
Aur kaho: "Aye mere Rab! Bakhsh de aur reham farma, aur tu sab se behtar reham karne wala hai."
Is ayat mein Allah Ta'ala ne apne bandon ko dua sikhayi hai. Nabi Akram (SAW) ko hukm diya gaya ke woh Allah se maghfirat aur reham talab karein. Yeh dua sirf Nabi (SAW) ke liye nahi, balki puri ummat ke liye ek sabaq hai ke hamesha Allah se apni khataon ki bakhshish aur uski rehmat ki talab karte rahein.
Dua ke alfaz hain: "Aye mere Rab! Bakhsh de aur reham farma, aur tu sab se behtar reham karne wala hai." Is mein Allah ki sifat-e-rahmat ka izhar hai. Jab banda Allah se maghfirat aur reham talab karta hai, to Allah Ta'ala apni be-inteha rehmat se us par tawajjuh farmata hai. Is dua mein aajizi, inkisari aur Allah ki rehmat par mukammal bharose ka izhar hai. Musalman ko chahiye ke woh kasrat se yeh dua kare.
