Surah Ash-Shu'ara (Shayar) ek Makki Surah hai, aur iska nuzool Makkah ke darmiyani daur mein hua tha. Haalat-o-Waqiyat yeh the ke Mushrikeen-e-Makkah Quran ko 'Shayeri' aur Nabi {صَلَّى اَللّٰهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ} ko 'Shayar' keh kar logon ko dawat-e-Islam se rok rahe the. Is Surah ki Markazi Theme 'Quran ka Ilahi Kalam Hona' aur 'Aane Wale Azaab se Khauf' hai. Ismein wazeh kiya gaya hai ke yeh Quran Shayeri nahi hai, balkeh Allah Rabbul Aalameen ka kalam hai, aur iska nusoos (text) aur andaz Shayaron ke andaz se bilkul mukhtalif hai. Is Surah mein saat (7) Ambiya {عَلَيْهِمُ اَلسَّلَامُ} ke waqiyat ko dohraya gaya hai, taake yeh bataya ja sake ke Haq ka inkaar karne walon ka anjaam hamesha ek jaisa hota hai:Musa aur Harun {عَلَيْهِمُ اَلسَّلَامُ} aur FiraunIbrahim {عَلَيْهِ اَلسَّلَامُ} aur unki QaumNuh {عَلَيْهِ اَلسَّلَامُ} aur unki QaumHud {عَلَيْهِ اَلسَّلَامُ} aur Qaum-e-AadSalih {عَلَيْهِ اَلسَّلَامُ} aur Qaum-e-SamudLut {عَلَيْهِ اَلسَّلَامُ} aur unki QaumShuaib {عَلَيْهِ اَلسَّلَامُ} aur Qaum-e-AikaAhkam aur naseehatein yeh hain: Ismein Ambiya ke mukhtasar waqiyat ke zariye dars diya gaya hai ke Allah ke Paighambaroon ki itaat zaroori hai. Aakhir mein shayeri aur shayeron ki un qismon ki mazammat ki gayi hai jo gumrahi phailate hain, aur sachaayi par qaim rehne walon ko is hukm se alag rakha gaya hai. Musalmanon ko hukm diya gaya hai ke woh sirf Allah par tawakkal karein aur apne qareebi rishtedaron ko naram alfaz mein dawat dein.
Surah 26 : 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 26 : 1
طٰسٓمّٓ
Ta-Seen-Meem.
Yeh hurf-e-muqatta'at (katay huey hurf) hain jin ke asal ma'ani sirf Allah Ta'ala hi jaante hain. Inka zikr aksar Quran ki azmat aur uski haqeeqat ko bayan karne se pehle aata hai. In hurfon ka maqsad insani aql ko Allah ki qudrat aur ilm ki gehrai par ghaur karne ki dawat dena hai. Yeh is baat ki taraf bhi ishara karte hain ke Quran unhi hurfon se bana hai jo insaan istemal karte hain, phir bhi insaan us jaisi koi cheez banane se qasir hain.
Imam Tabari aur deegar mufassireen ne farmaya hai ke in hurfon ka ilm Allah ke paas hai aur hum in par imaan laate hain.
Surah 26 : 2
تِلْكَ اٰیٰتُ الْكِتٰبِ الْمُبِیْنِ
Yeh wazeh kitaab ki ayatein hain.
Is ayat mein Allah Ta'ala ne Quran ko 'Al-Kitab Al-Mubeen' (wazeh kitaab) qarar diya hai. Iska matlab hai ke yeh kitaab apne ma'ani aur ahkaam mein bilkul saaf aur khuli hui hai. Yeh haq ko batil se alag karti hai aur hidayat ke raaste ko roshan karti hai. Is mein koi pechida ya ghair-wazeh baat nahi hai jo logon ko gumrah kar sake.
Pichli ayat mein hurf-e-muqatta'at ke zikr ke baad is kitaab ki wazahat ka bayan karna is baat ki daleel hai ke yeh kitaab, jis ke hurf aam hain, Allah ki taraf se nazil shuda hai aur uski ayatein roshan aur hidayat dene wali hain.
Surah 26 : 3
لَعَلَّكَ بَاخِعٌ نَّفْسَكَ اَلَّا یَكُوْنُوْا مُؤْمِنِیْنَ
Shayad aap apni jaan halak kar denge is gham mein ke woh imaan nahi laate.
Is ayat mein Allah Ta'ala apne pyare Nabi Muhammad ﷺ ko tasalli de rahe hain. Aap ﷺ ko logon ke imaan na laane par itna gham hota tha ke goya aap apni jaan halak kar denge. 'Bakh'iun nafsaka' ka matlab hai gham aur afsos ki shiddat se khud ko tabah kar lena.
Allah Ta'ala farmate hain ke aap ka kaam sirf paigham pahunchana hai, hidayat dena Allah ke ikhtiyar mein hai. Nabi ﷺ ki yeh be-panah fikr aap ki ummat ke liye shafqat aur rehamdili ki daleel hai. Magar Allah ne wazeh kar diya ke har kisi ko imaan ki taraf zabardasti nahi laya ja sakta.
Surah 26 : 4
اِنْ نَّشَاْ نُنَزِّلْ عَلَیْهِمْ مِّنَ السَّمَآءِ اٰیَةً فَظَلَّتْ اَعْنَاقُهُمْ لَهَا خٰضِعِیْنَ
Agar hum chahein to un par aasman se aisi nishani utaren ke unki gardanein uske saamne jhuk jaayen.
Yeh ayat Allah Ta'ala ki be-panah qudrat ko bayan karti hai. Allah farmate hain ke agar woh chahein to aisi zabardast nishani aasman se utar sakte hain jis ke saamne sab ki gardanein jhuk jaayen aur woh majbooran imaan le aayen. Lekin Allah ka tareeqa yeh nahi hai ke woh logon ko zabardasti imaan laane par majboor kare.
Allah ne insaan ko ikhtiyar diya hai taake woh apni marzi se haq ko pehchane aur us par imaan laye. Jabran imaan laana us imaan jaisa nahi hota jo dil ki gehraiyon se nikle. Is ayat mein kuffar ko tanbeeh bhi hai ke woh Allah ki qudrat ko kam na samjhein.
Surah 26 : 5
وَ مَا یَاْتِیْهِمْ مِّنْ ذِكْرٍ مِّنَ الرَّحْمٰنِ مُحْدَثٍ اِلَّا كَانُوْا عَنْهُ مُعْرِضِیْنَ
Aur unke paas Rahman ki taraf se koi nayi naseehat nahi aati magar woh us se roo gardani karte hain.
Is ayat mein un logon ki sargashi aur inkaar ka zikr hai jo Allah ki naseehaton se munh modte hain. 'Zikr-e-Muhdath' se murad Quran ki woh taaza ayatein hain jo waqt-an-fawaqt nazil hoti rehti hain. Har nayi ayat ya naseehat unke liye ek mauqa hoti hai ke woh ghaur karein aur hidayat paayen, lekin woh is se be-parwahi ikhtiyar karte hain.
Allah Ta'ala ne khud ko 'Ar-Rahman' (nihayat reham karne wala) keh kar is baat ki taraf ishara kiya hai ke yeh naseehaten unki rehamdili aur shafqat ka nateeja hain, phir bhi log in se a'raaz karte hain. Yeh unki bad-bakhti aur haq se doori ki alamat hai.
Surah 26 : 6
فَقَدْ كَذَّبُوْا فَسَیَاْتِیْهِمْ اَنْۢبٰٓؤُا مَا كَانُوْا بِهٖ یَسْتَهْزِءُوْنَ
Unhon ne jhutlaya hai, to anqareeb unke paas un cheezon ki khabrein aa pahunchengi jin ka woh mazaq udaya karte the.
Is Ayah mein un logon ko tanbeeh ki ja rahi hai jo Allah ki nishaniyon, Rasoolon ki dawat aur qayamat ke din ka mazaq udatay hain. Allah Ta'ala farmata hai ke unhon ne haq ko jhutlaya hai aur anqareeb unke paas un baton ki haqeeqat zahir ho jayegi jin ka woh istehza karte the. Yeh darasal Allah ke azab aur uski qudrat ka elaan hai. Jab qayamat barpa hogi ya dunya mein hi un par koi azab nazil hoga, tab unhein apni ghalti ka ehsaas hoga, lekin us waqt tauba ka darwaza band ho chuka hoga. Quran mein kayi maqamaat par is tarah ki tanbeeh ki gayi hai ke mazaq udanay walon ko akhirat mein sakht anjaam ka samna karna padega. Yeh Ayah un sab logon ke liye ek sabaq hai jo Allah ke ehkamaat aur uske Rasoolon ki baton ko hansi mazaq mein lete hain.
Surah 26 : 7
اَوَ لَمْ یَرَوْا اِلَى الْاَرْضِ كَمْ اَنْۢبَتْنَا فِیْهَا مِنْ كُلِّ زَوْجٍ كَرِیْمٍ
Kya unhon ne zameen ki taraf nahi dekha ke hum ne us mein har qism ki umdah cheezein kitni ugaai hain?
Is Ayah mein Allah Ta'ala insano ko apni qudrat aur wahdaniyat par ghaur karne ki dawat de raha hai. Sawal kiya ja raha hai ke kya unhon ne zameen ki taraf nahi dekha ke Allah ne us mein har qism ki umdah aur nafees cheezein kis tarah ugaai hain? Yahan 'har qism ke umdah jode' se murad mukhtalif anwa'a (species) aur aqsaam ke nabatat (plants) hain jo zameen se ugte hain. Har phal, sabzi, aur anaaj apne andar ek mukammal nizam rakhta hai, jo Allah ki be-misaal takhleeq ka saboot hai. Yeh sab cheezein insano ke liye rizq aur faida ka baais hain. In mein se har ek cheez Allah ki qudrat, hikmat aur uski rububiyat ki wazeh nishani hai. In nishaniyon par ghaur karna insaan ko Allah ki pehchan aur us par imaan ki taraf le jata hai.
Surah 26 : 8
اِنَّ فِیْ ذٰلِكَ لَاٰیَةً وَ مَا كَانَ اَكْثَرُهُمْ مُّؤْمِنِیْنَ
Beshak is mein ek nishani hai, aur un mein se aksar imaan lanay walay nahi the.
Yeh Ayah pichli Ayah (7) ka takmila hai, jahan zameen mein ugne wali mukhtalif aur umdah cheezon ka zikr kiya gaya tha. Allah Ta'ala farmata hai ke beshak is mein ek badi nishani hai. Yani zameen se tarah tarah ke nabatat ka ugna, un mein rangat, zaiqe aur khushboo ka farq, aur unka insano ke liye faida mand hona, yeh sab Allah ki qudrat, hikmat aur wahdaniyat ki wazeh daleelein hain. Lekin iske bawajood, Ayah ke doosre hisse mein afsos ka izhar kiya gaya hai ke 'un mein se aksar imaan lanay walay nahi the'. Is se murad yeh hai ke insaan itni wazeh nishaniyan dekhne ke bawajood bhi ghaflat aur inkaar mein mubtala rehta hai. Yeh insani fitrat ka ek pehlu hai ke woh haqeeqat ko tasleem karne se gurez karta hai, chahe kitni hi wazeh daleelein kyun na maujood hon.
Surah 26 : 9
وَ اِنَّ رَبَّكَ لَهُوَ الْعَزِیْزُ الرَّحِیْمُ
Aur beshak aapka Rabb hi zabardast qudrat wala, nihayat meherban hai.
Is Ayah mein Allah Ta'ala apni do azeem sifaton ka zikr farmata hai: Al-Aziz (zabardast qudrat wala) aur Ar-Rahim (nihayat meherban). 'Al-Aziz' ka matlab hai woh zaat jo ghalib ho, jis par koi ghalib na aa sake, jo har cheez par mukammal ikhtiyar rakhti ho aur jiski qudrat be-misaal ho. Pichli Ayaton mein jin logon ke inkaar aur istehza ka zikr tha, unke liye yeh tanbeeh hai ke Allah unhein saza dene par mukammal qudrat rakhta hai. Jabke 'Ar-Rahim' ka matlab hai woh zaat jo nihayat reham karne wali ho, jiski rehmat har cheez par chayi hui ho. Allah Ta'ala apni rehmat se logon ko hidayat deta hai, nishaniyan dikhata hai aur tauba ka mauqa deta hai. Yeh dono sifatein mil kar Allah ki shaan ko bayan karti hain ke woh azab dene par qudrat rakhte hue bhi apni rehmat se kaam leta hai aur bandon ko baar baar mauqa faraham karta hai.
Surah 26 : 10
وَ اِذْ نَادٰى رَبُّكَ مُوْسٰۤى اَنِ ائْتِ الْقَوْمَ الظّٰلِمِیْنَ
Aur jab aapke Rabb ne Moosa (علیہ السلام) ko pukara ke zalim qaum ke paas jao.
Is Ayah se Hazrat Moosa (علیہ السلام) aur Firaun ki dastaan ka aaghaz hota hai, jo Quran mein kayi maqamaat par bayan ki gayi hai. Allah Ta'ala ne apne Nabi Moosa (علیہ السلام) ko hukm diya ke woh zalim qaum ke paas jayein. Yahan 'zalim qaum' se murad Firaun aur uski qoum hai, jo Bani Israel par zulm karti thi aur Allah ki wahdaniyat ka inkar karti thi. Allah ne Moosa (علیہ السلام) ko is liye bheja taake woh unhein Allah ki taraf dawat dein, zulm se rokein aur Bani Israel ko Firaun ki ghulami se nijaat dilayein. Yeh waqia is baat ki daleel hai ke Allah Ta'ala apne Rasoolon ko zalimon ke muqable ke liye bhejta hai aur haq ko batil par ghalib karta hai. Yeh Ayah us azm aur himmat ki ibtida hai jo Moosa (علیہ السلام) ne Allah ke hukm par dikhayi.
Surah 26 : 11
قَوْمَ فِرْعَوْنَ اَلَا یَتَّقُوْنَ
Fir'aun ki qaum ke paas. Kya woh darte nahi?
Is ayat mein Allah Ta'ala ne Hazrat Musa (AS) ko hukm diya ke woh Fir'aun ki qaum ki taraf ja kar unhe Allah ki wahdaniyat ki dawat dein. Fir'aun aur uski qaum us waqt zameen par sabse bade zalim aur sarkash the. Woh Allah ki ibadat se ghafil the aur Fir'aun khud ko khuda kehlata tha. Allah Ta'ala ne sawal kiya, "Kya woh darte nahi?" Is sawal ka maqsad unki bekhaufi aur Allah ke azab se ghaflat par tanbeeh karna hai. Allah ne Musa (AS) ko isliye bheja taake woh unhe Allah ke azab se darayen aur seedhi raah ki taraf bulayen. Yeh ayat is baat ki nishani hai ke Allah Ta'ala hamesha apni makhlooq ko hidayat dene ke liye anbiya bhejte hain, chahe woh kitne hi sarkash kyun na hon.
Surah 26 : 12
قَالَ رَبِّ اِنِّیْ اَخَافُ اَنْ یُّكَذِّبُوْنِ
Musa (AS) ne arz kiya, "Aye mere Rabb! Main darta hoon ke woh mujhe jhutla denge."
Jab Allah Ta'ala ne Hazrat Musa (AS) ko Fir'aun ki taraf bhejne ka hukm diya, to Musa (AS) ne apni insani fitrat ke mutabiq kuch khadshat ka izhar kiya. Unhone arz kiya, "Aye mere Rabb! Main darta hoon ke woh mujhe jhutla denge." Musa (AS) ko is baat ka andesha tha ke Fir'aun aur uski qaum, jo ke bahut maghroor aur sarkash thi, unki dawat ko qabool nahi karegi aur unhe jhutla degi. Yeh dar asal Allah Ta'ala se madad aur himayat talab karne ka ek tareeqa tha. Ambiya (AS) bhi insani jazbat rakhte hain, lekin unka tawakkal Allah par hota hai. Is ayat se yeh bhi maloom hota hai ke dawat-e-deen ke raaste mein mushkilat aur takzeeb ka samna karna padta hai.
Surah 26 : 13
وَ یَضِیْقُ صَدْرِیْ وَ لَا یَنْطَلِقُ لِسَانِیْ فَاَرْسِلْ اِلٰى هٰرُوْنَ
Aur mera seena tang hota hai aur meri zabaan rawan nahi hoti, pas Haroon (AS) ki taraf bhi (wahy) bhej.
Hazrat Musa (AS) ne apni darkhwast ko mazeed wazeh karte hue farmaya, "Aur mera seena tang hota hai aur meri zabaan rawan nahi hoti, pas Haroon (AS) ki taraf bhi (wahy) bhej." Musa (AS) ko apni zabaan mein thodi rukawat mehsoos hoti thi, jiska zikr Surah Taha mein bhi hai. Is wajah se unhe darr tha ke woh Fir'aun jaise fasih-o-baleeg shakhs ke samne apni baat ko achi tarah bayan nahi kar payenge. Unhone Allah se darkhwast ki ke unke bhai Haroon (AS) ko bhi nabuwat ata farmai jaye taake woh unke madadgar ban saken aur unki zabaan ki rukawat ki kami ko poora kar saken. Haroon (AS) apni fasahat aur bayan ki quwwat ke liye mashhoor the. Allah Ta'ala ne Musa (AS) ki yeh darkhwast qabool farmai, jaisa ke Surah Taha mein bhi zikr hai.
Surah 26 : 14
وَ لَهُمْ عَلَیَّ ذَنْۢبٌ فَاَخَافُ اَنْ یَّقْتُلُوْنِ
Aur unka mujh par ek gunah (qatl ka ilzam) hai, pas main darta hoon ke woh mujhe qatl kar denge.
Hazrat Musa (AS) ne Fir'aun ke paas jane se pehle apne teesre khauf ka izhar kiya. Unhone farmaya, "Aur unka mujh par ek gunah (qatl ka ilzam) hai, pas main darta hoon ke woh mujhe qatl kar denge." Yeh is waqiye ki taraf ishara hai jab Musa (AS) ne ghalti se ek Qibti ko mukka mara tha aur woh mar gaya tha. Is waqiye ke baad Musa (AS) Misr se Madain ki taraf hijrat kar gaye the. Ab jab unhe wapas Fir'aun ke paas jane ka hukm mila, to unhe is baat ka darr tha ke Fir'aun is purane waqiye ka bahana bana kar unhe qatl kar dega. Yeh dar asal ek insani khauf tha jo Allah Ta'ala se madad aur hifazat talab karne ka zariya bana. Allah Ta'ala ne baad mein unhe is khauf se nijaat di aur unki hifazat ka wada kiya.
Surah 26 : 15
قَالَ كَلَّا فَاذْهَبَا بِاٰیٰتِنَا اِنَّا مَعَكُمْ مُّسْتَمِعُوْنَ
Allah ne farmaya, "Har giz nahi! Tum dono hamari nishaniyon ke saath jao. Hum tumhare saath sunne wale hain."
Allah Ta'ala ne Hazrat Musa (AS) ke tamam khadshat ka jawab dete hue farmaya, "Har giz nahi! Tum dono hamari nishaniyon ke saath jao. Hum tumhare saath sunne wale hain." Allah Ta'ala ne Musa (AS) ko tasalli di ke unhe kisi qism ka khauf nahi hona chahiye. Allah ne unhe aur Haroon (AS) ko apni nishaniyon (mojizaton) ke saath Fir'aun ke paas jane ka hukm diya. Is ayat mein Allah Ta'ala ne wada kiya ke woh unke saath hain aur unki har baat sun rahe hain. Iska matlab hai ke Allah Ta'ala unki hifazat karega aur unhe kamyabi ata farmaega. Yeh Allah ki taraf se apne anbiya ke liye ek azim himayat aur madad ka elaan hai, jo unhe mushkil tareen halaat mein bhi mazboot rakhta hai. Allah ki madad hamesha uske sache bandon ke saath hoti hai.
Surah 26 : 16
فَاْتِیَا فِرْعَوْنَ فَقُوْلَاۤ اِنَّا رَسُوْلُ رَبِّ الْعٰلَمِیْنَ
Phir tum dono Firaun ke paas jao aur kaho ke hum Rabbul Aalameen ke Rasool hain.
Allah Ta'ala ne Hazrat Musa (AS) aur Hazrat Haroon (AS) ko Firaun ke paas bheja taake woh use Allah ki wahdaniyat ki taraf bulayen. Unhe hukm diya gaya ke Firaun se kehna ke woh Rabbul Aalameen ke bheje hue Rasool hain. Yeh paigham Firaun ke liye ek seedha challenge tha, kyunki woh khud ko khuda kehlata tha. Is ayat mein Allah Ta'ala ne apne Rasoolon ko sab se pehle apni zaat aur sifat ka ta'aruf karwane ka hukm diya, taake Firaun ko uski haqeeqat se aagah kiya ja sake.
Is dauran, Musa (AS) ko Allah ki taraf se mukammal himayat aur taqwiyat hasil thi, jaisa ke Surah Taha mein bhi zikr hai.
Surah 26 : 17
اَنْ اَرْسِلْ مَعَنَا بَنِیْۤ اِسْرَآءِیْلَ
Ke Bani Israeel ko hamare saath bhej do.
Risalat ke elaan ke baad, Hazrat Musa (AS) aur Hazrat Haroon (AS) ka doosra mutalba yeh tha ke Firaun Bani Israeel ko unke saath bhej de. Bani Israeel us waqt Firaun ke ghulam the aur un par shadeed zulm kiya ja raha tha. Unhe qaidiyon ki tarah rakha gaya tha aur unse sakht mehnat li jati thi. Allah Ta'ala chahte the ke Bani Israeel ko Firaun ki ghulami se nijaat mile aur woh azadi se Allah ki ibadat kar saken. Yeh mutalba Firaun ke liye ek aur imtehan tha, kyunki Bani Israeel uski saltanat ki buniyadi taaqat the.
Allah Ta'ala ne Bani Israeel ko Firaun ke zulm se nijaat dilane ka wada kiya tha, jiska zikr Quran ke mukhtalif maqamat par maujood hai.
Surah 26 : 18
قَالَ اَلَمْ نُرَبِّكَ فِیْنَا وَلِیْدًا وَّ لَبِثْتَ فِیْنَا مِنْ عُمُرِكَ سِنِیْنَ
Firaun ne kaha, "Kya humne tumhe bachpan mein apne paas nahi pala? Aur tum apni umar ke kai saal hamare paas rahe ho."
Firaun ne Hazrat Musa (AS) ke da'wa-e-risalat aur Bani Israeel ki rihaai ke mutalbe ke jawab mein un par ehsan jatana shuru kar diya. Usne kaha ke kya humne tumhe bachpan mein apne paas nahi pala? Aur tum apni umar ke kai saal hamare paas rahe ho. Firaun ka maqsad yeh tha ke Musa (AS) ko unki asal haisiyat yaad dilaye aur unki risalat ko be-buniyad saabit kare. Woh yeh dikhana chahta tha ke Musa (AS) uske ehsanmand hain aur unhe uske khilaf nahi jana chahiye. Yeh Firaun ki takabbur aur haqeeqat se inkar ki nishani thi.
Firaun ne Musa (AS) ko us waqt paala tha jab woh darya se mile the, aur yeh Allah ki hikmat thi.
Surah 26 : 19
وَ فَعَلْتَ فَعْلَتَكَ الَّتِیْ فَعَلْتَ وَ اَنْتَ مِنَ الْكٰفِرِیْنَ
Aur tumne apna woh kaam kiya jo tumne kiya, aur tum na-shukron mein se ho.
Firaun ne apni baat jari rakhte hue Hazrat Musa (AS) ko unke maazi ke ek waqiye ka ta'ana diya. Usne kaha ke "tumne apna woh kaam kiya jo tumne kiya, aur tum na-shukron mein se ho." Yahan Firaun ka ishara us waqiye ki taraf tha jab Musa (AS) ne ek Qibti ko gusse mein aa kar maar diya tha. Firaun is waqiye ko Musa (AS) ki na-shukri aur ehsan-faramoshi ke saboot ke taur par pesh kar raha tha. Uska maqsad Musa (AS) ki shakhsiyat par hamla karna aur unki risalat ko badnaam karna tha, taake log unki baat na manen.
Yeh waqia Surah Al-Qasas mein tafseel se bayan kiya gaya hai, jahan Musa (AS) ne is par nadamat ka izhar kiya tha.
Surah 26 : 20
قَالَ فَعَلْتُهَاۤ اِذًا وَّ اَنَا مِنَ الضَّآلِّیْنَ
Musa (AS) ne kaha, "Maine woh kaam us waqt kiya tha jab main (natije se) bekhabar tha."
Hazrat Musa (AS) ne Firaun ke ilzam ka jawab bade hikmat aur tawazu se diya. Unhone farmaya, "Maine woh kaam us waqt kiya tha jab main (natije se) bekhabar tha." Yahan 'minad-daalleen' ka matlab yeh hai ke main us waqt ghalti par tha ya anjaan tha ke iska anjaam kya hoga. Yeh unki taraf se apni insani kamzori aur ghalti ka iqrar tha, na ke gumrahi ka. Is jawab se Musa (AS) ne Firaun ke ilzam ko tasleem kiya lekin uski niyyat ko wazeh kiya ke yeh qatl jaan boojh kar nahi kiya gaya tha, balki gusse aur bekhabri mein ho gaya tha. Is se unki sachai aur Allah ke saamne tawazu zahir hoti hai.
Sahih Bukhari mein is qism ke waqiyat ki tashreeh milti hai jahan anjaane mein hone wali ghaltiyon ka zikr hai.
Surah 26 : 21
فَفَرَرْتُ مِنْكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِیْ رَبِّیْ حُكْمًا وَّ جَعَلَنِیْ مِنَ الْمُرْسَلِیْنَ
Phir jab mujhe tumhara khauf hua to main tum se bhag gaya, phir mere Rab ne mujhe hukm (hikmat-o-nabuwwat) ata farmaya aur mujhe paighambaron mein se bana diya.
Is Ayah mein Hazrat Musa (AS) Firaun ke sawal ka jawab dete hue apne maazi ke waqiye ka zikr karte hain. Woh farmate hain ke jab unse ek Qibti ka qatl ho gaya tha aur unhe Firaun aur uske darbarion se apni jaan ka khauf hua, to woh Misr se nikal kar Madyan ki taraf hijrat kar gaye. Yeh Allah Ta'ala ki hikmat thi ke is hijrat ke baad unhe Nabuwwat aur hikmat ata ki gai. Allah ne unhe apne paighambaron mein shamil kar liya, jo ke unki zindagi ka sab se azeem in'am tha. Is se yeh wazeh hota hai ke Allah Ta'ala apne bandon ke liye behtareen raste khol deta hai, chahe woh kitni bhi mushkilat mein hon.
Quran mein digar maqamat par bhi Hazrat Musa (AS) ke is waqiye ka zikr milta hai, jahan unki hijrat aur phir Allah ki taraf se Nabuwwat milne ka bayan hai, jo unki paighambari ki bunyad bani.
Surah 26 : 22
وَ تِلْكَ نِعْمَةٌ تَمُنُّهَا عَلَیَّ اَنْ عَبَّدْتَّ بَنِیْۤ اِسْرَآءِیْلَؕ
Aur kya yeh woh ehsan hai jo tu mujh par jatata hai ke tune Bani Israel ko ghulam bana rakha hai?
Hazrat Musa (AS) Firaun ke is da'we ka jawab de rahe hain jisme Firaun ne un par ehsan jataya tha ke usne unhe bachpan mein pala tha. Musa (AS) uske ehsan ko rad karte hue farmate hain ke kya yeh tera ehsan hai ke tune Bani Israel ko ghulam bana rakha hai? Is jumle mein Firaun ke zulm aur uski bad-amali ki taraf ishara hai. Firaun ne Bani Israel ko sakht ghulami mein rakha tha, unse zabardasti kaam karwata tha aur unke bachchon ko qatl karwata tha.
Hazrat Musa (AS) ne is baat ko wazeh kiya ke Firaun ka yeh da'wa ke usne un par ehsan kiya, darasal ek zulm aur sitam ki bunyad par tha. Allah Ta'ala ne Bani Israel ko azadi aur izzat ata karne ka irada farmaya tha, aur isi maqsad ke liye Musa (AS) ko bheja gaya tha. Is se yeh bhi zahir hota hai ke zulm aur ehsan ek sath jama nahi ho sakte. Ek zalim hukmaran ka koi ehsan qabil-e-qabool nahi ho sakta.
Surah 26 : 23
قَالَ فِرْعَوْنُ وَ مَا رَبُّ الْعٰلَمِیْنَؕ
Firaun ne kaha: Aur kya hai Rab-ul-Alameen?
Hazrat Musa (AS) ki taraf se Allah Ta'ala ki wahdaniyat aur uski qudrat ke bayan ke baad, Firaun ne ta'ajjub aur inkar ke andaz mein sawal kiya: "Aur kya hai Rab-ul-Alameen?" Firaun khud ko khuda samajhta tha aur uske darbar mein bhi uski ibadat ki jati thi. Is sawal se uski jahalat, takabbur aur Allah Ta'ala ki haqeeqat se na-waqifiyat zahir hoti hai. Woh is baat ko tasleem karne ko tayyar nahi tha ke uske ilawa bhi koi aur Rab ho sakta hai jo tamam jahanon ka parwardigar ho.
Yeh sawal darasal Firaun ki sarkashi aur kufr ki nishani hai. Woh Allah ki azmat ko samajhne se qasir tha aur apne jhoote rububiyat ke da'we par qaim tha. Is sawal ke zariye woh Hazrat Musa (AS) ko logon ke samne zaleel karna chahta tha, lekin iska jawab Musa (AS) ne aisi daleelon se diya jo Firaun ke liye mazeed hairangi ka ba'is bane.
Surah 26 : 24
قَالَ رَبُّ السَّمٰوٰتِ وَ الْاَرْضِ وَ مَا بَیْنَهُمَا اِنْ كُنْتُمْ مُّوْقِنِیْنَ
Musa (AS) ne farmaya: Woh Rab aasmanon aur zameen ka aur jo kuch unke darmiyan hai, agar tum yaqeen karne wale ho.
Firaun ke sawal "Aur kya hai Rab-ul-Alameen?" ke jawab mein, Hazrat Musa (AS) ne Allah Ta'ala ki Rububiyat ka nihayat wazeh aur mukammal ta'aruf pesh kiya. Aapne farmaya ke woh Rab-ul-Alameen aasmanon aur zameen ka aur jo kuch unke darmiyan hai, un sab ka Rab hai. Yeh jawab Firaun ke liye ek seedha aur saaf ishara tha ke haqeeqi Rab woh zaat hai jo puri kainat ki takhleeq aur tadbeer karti hai, na ke woh jo khud ko khuda samajhta hai.
Is Ayah mein Hazrat Musa (AS) ne Firaun aur uske darbarion ko unki fitri aqal aur mushahide ki taraf mutawajjeh kiya. Har shakhs aasman, zameen aur unke darmiyan maujood makhlooqat ko dekhta hai. In sab ka koi na koi khaliq aur malik zaroor hai. Musa (AS) ne shart rakhi "agar tum yaqeen karne wale ho", yaani agar tum haqeeqat ko qabool karne ki salahiyat rakhte ho, to tum khud hi samajh jaoge ke Rab-ul-Alameen kaun hai. Yeh Allah ki qudrat aur wahdaniyat ka behtareen saboot hai.
Surah 26 : 25
قَالَ لِمَنْ حَوْلَهٗۤ اَلَا تَسْتَمِعُوْنَ
Firaun ne apne ird-gird walon se kaha: Kya tum sunte nahi ho?
Hazrat Musa (AS) ke wazeh jawab ke baad, Firaun ne apne ird-gird maujood sardaron aur darbarion se ta'ajjub aur gusse ke andaz mein kaha: "Kya tum sunte nahi ho?" Is jumle se Firaun ki hairangi aur uski be-basi zahir hoti hai. Woh Hazrat Musa (AS) ke jawab ki gehrai aur uski haqeeqat ko samajhne se qasir tha, ya phir woh jaan boojh kar inkar kar raha tha. Uska yeh sawal darasal apne logon ko Musa (AS) ki baat se ghafil karne aur unhe apni taraf mutawajjeh karne ki koshish thi.
Firaun ne yeh socha tha ke Musa (AS) koi ajeeb-o-gareeb jawab denge, lekin Musa (AS) ne Allah Ta'ala ki Rububiyat ka aisa aam aur fitri ta'aruf pesh kiya jo har aqalmand shakhs ke liye qabil-e-qabool tha. Firaun ko yeh baat nagawar guzri ke Musa (AS) ne uske samne Allah ki azmat bayan ki. Is tarah Firaun ne apni takabbur aur inkar ko mazeed wazeh kiya, aur apne logon ko bhi haqeeqat se munh modne ki targheeb di.
Surah 26 : 26
قَالَ رَبُّكُمْ وَ رَبُّ اٰبَآئِكُمُ الْاَوَّلِیْنَ
(Moosa ne) kaha: "Woh tumhara aur tumhare guzre hue baap-dada ka Rab hai."
Moosa (AS) ne Firaun ke sawal ke jawab mein Allah Ta'ala ki Rububiyat ka wazeh taur par iqrar kiya. Unhone farmaya ke Allah sirf tumhara hi nahi, balki tumhare un tamam baap-dada ka bhi Rab hai jo tumse pehle guzre hain. Is baat se Firaun ko uski naslon aur uske purkhon ki haqeeqat yaad dilana maqsad tha, taake woh apni khud-sakhta Rububiyat ke daawe se baaz aa jaye. Moosa (AS) ne is tarah Allah Ta'ala ki wahdaniyat aur uski Rububiyat ka daawa pesh kiya jo har cheez par haawi hai. Yeh jawab Firaun ke liye ek sangeen tanbeeh thi ke woh sirf ek insaan hai aur uske bhi khaliq aur malik hain.
Surah 26 : 27
قَالَ اِنَّ رَسُوْلَكُمُ الَّذِیْۤ اُرْسِلَ اِلَیْكُمْ لَمَجْنُوْنٌ
(Firaun ne) kaha: "Beshak tumhara yeh Rasool jo tumhari taraf bheja gaya hai, yaqeenan pagal hai."
Jab Moosa (AS) ne Allah Ta'ala ki Rububiyat ka wazeh bayan kiya, to Firaun ne apni hukumat aur takabbur ke nashe mein un par pagalpan ka ilzam laga diya. Yeh aam tareeqa hai ke jab koi haq baat pesh ki jati hai aur uske dalail ka jawab nahi hota, to mukhalifeen paighambar ko majnoon, sahir ya jhoota keh kar logon ko unse door karne ki koshish karte hain. Firaun ne Moosa (AS) ko majnoon keh kar darasal unki daawat ko halka karna chaha aur apni awam ko unki baat sunne se rokna chaha. Yeh uski siyasi chaal thi taake log Moosa (AS) ki sacchai par gaur na kar saken.
Surah 26 : 28
قَالَ رَبُّ الْمَشْرِقِ وَ الْمَغْرِبِ وَ مَا بَیْنَهُمَا١ؕ اِنْ كُنْتُمْ تَعْقِلُوْنَ
(Moosa ne) kaha: "Woh Mashriq aur Maghrib ka aur jo kuch unke darmiyan hai, sab ka Rab hai, agar tum aqal rakhte ho."
Moosa (AS) ne Firaun ke ilzam ka jawab dene ke bajaye, apni daawat ko mazeed wazeh kiya aur Allah Ta'ala ki Rububiyat ke aafaqui saboot pesh kiye. Unhone farmaya ke Allah woh zaat hai jo Mashriq aur Maghrib ka Rab hai, yaani poori kainat ka malik aur paida karne wala hai. Din aur raat ka aana-jana, suraj ka tulu aur ghuroob hona, yeh sab ussi ke hukm ke paband hain. Is baat mein Firaun ke liye ek khuli nishani thi ke woh khud in qudrati nizam ko badal nahi sakta. Moosa (AS) ne "agar tum aqal rakhte ho" keh kar Firaun aur uski qaum ko gaur-o-fikr ki dawat di, taake woh apni aankhon se Allah ki qudrat ke nishanat dekh saken aur haqeeqat ko pehchan saken.
Surah 26 : 29
قَالَ لَئِنِ اتَّخَذْتَ اِلٰهًا غَیْرِیْ لَاَجْعَلَنَّكَ مِنَ الْمَسْجُوْنِیْنَ
(Firaun ne) kaha: "Agar tumne mere siwa kisi aur ko mabood banaya to main tumhe qaidiyon mein shamil kar doonga."
Jab Moosa (AS) ne Allah Ta'ala ki Rububiyat ke aafaqui dalail pesh kiye aur Firaun unka jawab na de saka, to usne apni hukumat ki taqat ka istemal kiya. Usne Moosa (AS) ko dhamki di ke agar unhone uske siwa kisi aur ko mabood mana to woh unhe qaid kar dega. Yeh Firaun ka zulm aur takabbur tha, jahan woh haq baat ko qubool karne ke bajaye, apni zabardasti aur ikhtiyar se logon ko dabana chahta tha. Usne khud ko ilaah (mabood) bana rakha tha aur kisi aur ki ibadat ko bardasht nahi kar sakta tha. Is dhamki ka maqsad Moosa (AS) ko khamosh karna aur unki daawat ko rokna tha.
Surah 26 : 30
قَالَ اَوَ لَوْ جِئْتُكَ بِشَیْءٍ مُّبِیْنٍۚ
(Moosa ne) kaha: "Agarche main tumhare paas koi khuli nishani le kar aaun?"
Firaun ki dhamki ke jawab mein, Moosa (AS) ne usse challenge kiya. Unhone farmaya ke kya hoga agar main tumhare paas koi aisi cheez le kar aaun jo meri sacchai aur Allah Ta'ala ki qudrat ka khula saboot ho? Yeh sawal Moosa (AS) ki himmat aur yaqeen ko zahir karta hai. Unhone Firaun ki dhamki se darne ke bajaye, usse mazeed nishaniyan dikhane ki peshkash ki. Isse yeh bhi zahir hota hai ke Moosa (AS) ko Allah Ta'ala ki taraf se milne wali nishaniyon par mukammal bharosa tha aur woh jante the ke yeh nishaniyan Firaun ke takabbur ko todne ke liye kaafi hongi. Yeh Firaun ke liye ek aakhri mauqa tha ke woh haqeeqat ko pehchan le.
Surah 26 : 31
قَالَ فَاْتِ بِهٖۤ اِنْ كُنْتَ مِنَ الصّٰدِقِیْنَ
(Firaun ne) kaha: "Agar tum sacche ho to use pesh karo."
Firaun ne Hazrat Musa (AS) ke da'we ki sachchai ka saboot talab kiya. Usne kaha ke agar tum apne da'we mein sacche ho to woh nishani dikhao jiska tum zikr kar rahe ho. Yeh Firaun ki taraf se ek imtehan tha, jismein woh Hazrat Musa (AS) ko azmana chahta tha. Firaun aur uske darbarion ko yaqeen tha ke Musa (AS) koi mojiza pesh nahi kar payenge, kyunke woh unke nazdeek sirf ek mamooli shakhs the. Lekin Allah Ta'ala ne Musa (AS) ko aise mojizat ata kiye the jo insani qudrat se bahar the aur unki nabuwwat ki daleel the. Firaun ka yeh mutalaba darasal uski sarkashi aur inkar ki nishani thi, jiska maqsad haqiqat ko jhutlana tha.
Surah 26 : 32
فَاَلْقٰى عَصَاهُ فَاِذَا هِیَ ثُعْبَانٌ مُّبِیْنٌۚۖ
Phir Musa ne apni lathi phenki, to woh fauran ek khula saanp ban gayi.
Firaun ke mutalabe par, Hazrat Musa (AS) ne Allah ke hukm se apni lathi (asa) zameen par phenki. Jaise hi lathi zameen par giri, woh fauran ek wazeh aur khaufnak saap mein tabdeel ho gayi. Yeh ek azeem mojiza tha jo Firaun aur uske darbarion ke liye hairat aur khauf ka ba'is bana. Is saap ki shakal aur harkat itni wazeh thi ke kisi ko bhi ismein shaq ki gunjaish nahi thi ke yeh koi jadu hai. Yeh Allah Ta'ala ki qudrat ka nishaan tha aur Hazrat Musa (AS) ki nabuwwat ki sachchai ka pehla saboot. Is mojize ne Firaun aur uske logon ko hairan kar diya, kyunke unhone pehle kabhi aisi cheez nahi dekhi thi, aur yeh unke liye Allah ki qudrat ka khula izhar tha.
Surah 26 : 33
وَّ نَزَعَ یَدَهٗ فَاِذَا هِیَ بَیْضَآءُ لِلنّٰظِرِیْنَ۠
Aur usne apna haath (apni baghal se) nikala, to woh dekhne walon ke liye chamakdar safed tha.
Pehle mojize (asa ka saap banna) ke baad, Hazrat Musa (AS) ne Allah ke hukm se apna haath apni baghal mein dala aur jab use bahar nikala to woh chamakdar safed roshan ho gaya. Yeh safedi kisi beemari ya aib ki wajah se nahi thi, balki ek noorani chamak thi jo dekhne walon ke liye hairat angez thi. Yeh mojiza bhi Firaun aur uske darbarion ke liye Allah ki qudrat aur Hazrat Musa (AS) ki nabuwwat ki ek aur daleel thi. Is mojize ko "Yad-e-Baiza" ke naam se jaana jata hai. Dono mojizon ne Firaun ke darbar mein maujood logon ko mutasir kiya aur un par Allah ki qudrat ka rob taari kiya, jo unki nabuwwat ki sachi nishaniyan the.
Surah 26 : 34
قَالَ لِلْمَلَاِ حَوْلَهٗۤ اِنَّ هٰذَا لَسٰحِرٌ عَلِیْمٌۙ
Firaun ne apne ird-gird ke sardaron se kaha: "Beshak yeh to ek bada mahir jadugar hai."
Hazrat Musa (AS) ke do azeem mojizat dekhne ke baad, Firaun aur uske darbarion ko shadeed hairat hui. Firaun, apni hukumat aur ikhtiyar ko khatre mein mehsoos karte hue, logon ko gumrah karne ke liye Musa (AS) par jadu ka ilzam lagaya. Usne apne ird-gird ke sardaron aur mashawarat karne walon se kaha ke Musa (AS) koi Nabi nahi, balki ek bahut bada aur mahir jadugar hai. Firaun ne yeh ilzam isliye lagaya taake log Musa (AS) ki baat par yaqeen na karein aur uski hukumat qaim rahe. Yeh Firaun ki sarkashi aur haqiqat se inkar ki nishani thi, jahan usne haq ko batil se badalne ki koshish ki.
Surah 26 : 35
یُّرِیْدُ اَنْ یُّخْرِجَكُمْ مِّنْ اَرْضِكُمْ بِسِحْرِهٖ١ۖۗ فَمَا ذَا تَاْمُرُوْنَ
Yeh chahta hai ke apne jadu ke zor se tumhein tumhari zameen se nikal de. To ab tum kya hukm dete ho?
Firaun ne apne darbarion ko mazeed uksaya aur unhein daraya ke Musa (AS) ka maqsad sirf jadu dikhana nahi, balki woh apne jadu ke zariye unhein unki zameen (Misr) se nikalna chahta hai aur hukumat par qabza karna chahta hai. Yeh Firaun ki taraf se ek siyasi chaal thi taake woh logon ke dilon mein Musa (AS) ke khilaf nafrat paida kar sake aur unhein apne saath mila sake. Iske baad, Firaun ne apne sardaron se mashwara talab kiya ke is soorat-e-haal mein unhein kya karna chahiye. Usne unse poocha ke Musa (AS) ke muqable mein unka kya faisla hai, taake woh unki raaye ko apne maqasid ke liye istemal kar sake aur apni hukumat ko bachane ki koshish kar sake.
Surah 26 : 36
قَالُوْۤا اَرْجِهْ وَ اَخَاهُ وَ ابْعَثْ فِی الْمَدَآئِنِ حٰشِرِیْنَۙ
Unhone kaha: "Isko aur iske bhai ko mohlat do, aur shehron mein jama karne walon ko bhejo."
Jab Hazrat Musa (علیہ السلام) ne Firaun aur uske darbar ke samne apni nishaniyan pesh keen, to Firaun ke sardaron ne usko mashwara diya ke Musa (علیہ السلام) aur unke bhai Haroon (علیہ السلام) ko filhal mohlat di jaye. Is mashware ka maqsad yeh tha ke woh foran koi faisla na karein, balkay pehle poori tehqeeq aur mansuba bandi kar lein. Unhone Firaun ko tajweez di ke woh apne mulk ke tamam bade shehron mein aise log bhejein jo mahir jadugaron ko jama karein. Firaun aur uske sardaron ka khayal tha ke Musa (علیہ السلام) jo kuch dikha rahe hain, woh sirf jadu hai, aur iska muqabla sirf bade jadugar hi kar sakte hain. Is tarah woh awam ke samne Musa (علیہ السلام) ki nabuwat ko jadu saabit karna chahte the.
Yeh faisla Firaun ki ghamand aur haqeeqat se inkar ki nishani tha, jahan woh Allah ki nishaniyon ko insani fun se takkar dene ki koshish kar raha tha.
Surah 26 : 37
یَاْتُوْكَ بِكُلِّ سَحَّارٍ عَلِیْمٍ
Jo tumhare paas har bade mahir jadugar ko le aayen.
Firaun ke darbarion ne usko yeh tajweez di ke woh aise log bhejein jo mulk ke har kone se bade aur mahir jadugaron ko jama karein. Unka maqsad tha ke Musa (علیہ السلام) ke mojizon ko jadu saabit karne ke liye, unke muqable mein aise jadugar laye jayen jo apne fun mein kamal rakhte hon. Unka guman tha ke Musa (علیہ السلام) ka amal sirf ek jadu hai aur iska jawab sirf us se bhi bada jadu hi ho sakta hai. Is tarah woh logon ko yeh dikhana chahte the ke Musa (علیہ السلام) koi Nabi nahi balkay sirf ek jadugar hain.
Is ayat se Firaun ki jahalat aur zid zahir hoti hai, ke woh Allah ki khuli nishaniyon ko bhi apni dunyawi taqat aur fun ke zariye rad karne ki koshish kar raha tha. Usne yeh nahi socha ke ek mamooli jadugar aur ek Allah ke Nabi ke darmiyan kitna farq hota hai.
Surah 26 : 38
فَجُمِعَ السَّحَرَةُ لِمِیْقَاتِ یَوْمٍ مَّعْلُوْمٍۙ
Phir jadugar ek muqarrar din ke waqt par jama kiye gaye.
Firaun ke hukm par, uske bheje hue log mulk ke mukhtalif shehron se tamam bade aur mahir jadugaron ko jama karne mein kamyab ho gaye. Un sab ko ek muqarrar din aur waqt par ikattha kiya gaya. Yeh din aur waqt shayad kisi bade tehwar ya mele ka din tha, taake zyada se zyada log is muqable ko dekh saken. Firaun ki mansuba bandi thi ke awam ke samne Musa (علیہ السلام) ko shikast de kar unki nabuwat ko jhoota saabit kiya jaye.
Is ayat mein Allah Ta'ala batate hain ke Firaun ki saari koshishon ke bawajood, uski mansuba bandi uske khilaf hi jane wali thi. Jadugaron ka jama hona darasal unke aur Firaun ke liye tabahi ka sabab banne wala tha, kyunke isi din haq aur batil ka faisla hona tha. Yeh Allah ki hikmat thi ke usne Firaun ko uske apne jaal mein phansne diya.
Surah 26 : 39
وَّ قِیْلَ لِلنَّاسِ هَلْ اَنْتُمْ مُّجْتَمِعُوْنَۙ
Aur logon se kaha gaya: "Kya tum sab jama ho rahe ho?"
Jab jadugar jama ho gaye aur muqarrar din aa gaya, to Firaun ke ahlkaron ne aam logon mein elaan karwaya aur unhe is muqable ko dekhne ke liye bulaya. Unhone logon se sawal kiya ke "Kya tum sab jama ho rahe ho?" Is sawal ka maqsad logon ko is waqiye ki taraf mutawajjeh karna aur unki tawajjeh hasil karna tha. Firaun chahta tha ke zyada se zyada log is muqable ke gawah banein, taake jab jadugar Musa (علیہ السلام) ko shikast dein to uski badshahat aur taqat ka sikka awam par mazeed baith jaye.
Yeh Firaun ki siyasi chal thi ke woh awam ki hamdardi aur aitmaad hasil karna chahta tha. Usne socha tha ke is tarah woh Musa (علیہ السلام) ki dawat ko kamzor kar dega aur apni hukumat ko mustahkam bana lega. Lekin Allah ki tadbeer uski tadbeer se kahin behtar thi.
Surah 26 : 40
لَعَلَّنَا نَتَّبِعُ السَّحَرَةَ اِنْ كَانُوْا هُمُ الْغٰلِبِیْنَ
Taake hum jadugaron ki pairwi karein agar woh ghalib aa gaye.
Firaun aur uske darbarion ne logon ko is muqable mein jama karne ka maqsad yeh bataya ke "Shayad hum jadugaron ki pairwi karein agar woh ghalib aa gaye." Is jumle se unki badniyati aur haq se inkar zahir hota hai. Woh logon ko yeh keh kar bulana chahte the ke agar jadugar jeet gaye to woh unke mazhab aur tareeqe par qaim rahenge, aur agar Musa (علیہ السلام) jeet gaye to woh unki baat manenge. Lekin darasal unka irada Musa (علیہ السلام) ko jhoota saabit karna tha.
Yeh Firaun ki taraf se logon ko gumrah karne ki koshish thi, taake woh Musa (علیہ السلام) ki dawat ko qabool na karein. Woh chahta tha ke log jadugaron ki taqat aur fun se mutasir ho kar haqeeqat se munh mod lein. Lekin Allah Ta'ala ne is muqable ko haq aur batil ke darmiyan ek wazeh farq karne ka zariya bana diya, aur jadugaron ko hi Musa (علیہ السلام) ke samne jhukne par majboor kar diya.
Surah 26 : 41
فَلَمَّا جَآءَ السَّحَرَةُ قَالُوْا لِفِرْعَوْنَ اَئِنَّ لَنَا لَاَجْرًا اِنْ كُنَّا نَحْنُ الْغٰلِبِیْنَ
Jab jadugar aaye, unhone Firaun se kaha, "Agar hum ghalib aa gaye, to kya hamare liye koi inaam hoga?"
Jab Firaun ke bulane par uske tamam jadugar jama hue, to unhone Firaun se sawal kiya ke agar woh Moosa (Alaihis Salam) par ghalib aa gaye, to kya unhe koi bada inaam milega? Yeh sawal unki dunyawi lalaj aur Firaun ki taqat par unke bharose ko zahir karta hai. Unhe yaqeen tha ke unka ilm aur fun Moosa (Alaihis Salam) ke moajize par ghalib aa jayega, aur is kamyabi ke badle woh Firaun se bade ajr ki tawaqqo kar rahe the. Is se unki aqeedat aur maqsad ki wazahat hoti hai ke woh sirf dunyawi fayde ke liye yeh muqabla kar rahe the.
Surah 26 : 42
قَالَ نَعَمْ وَ اِنَّكُمْ اِذًا لَّمِنَ الْمُقَرَّبِیْنَ
Firaun ne kaha, "Haan, aur tum us waqt yaqeenan mere muqarrab logon mein se ho jaoge."
Jadugaron ke sawal ke jawab mein, Firaun ne unhe fauran yaqeen dilaya ke na sirf unhe inaam milega, balkay woh uske muqarrab tareen logon mein shamil ho jayenge. Firaun ka yeh waada uski ghuroor aur takabbur ko zahir karta hai, kyunke woh khud ko khuda samajhta tha aur logon ko apne qurb se nawazna apni shaan samajhta hai. Usne jadugaron ko yeh lalaj di taake woh poori taqat aur yaqeen ke saath Moosa (Alaihis Salam) ka muqabla karein aur uski badshahat ko bachayein. Yeh Firaun ki siyasi chal thi taake woh apni hukumat aur deen ko bachane ke liye har hathkanda istemal kare.
Surah 26 : 43
قَالَ لَهُمْ مُّوْسٰۤى اَلْقُوْا مَاۤ اَنْتُمْ مُّلْقُوْنَ
Moosa (Alaihis Salam) ne unse kaha, "Phenko jo kuch tum phenkne wale ho."
Jab jadugar apni tayyari mukammal kar chuke aur Firaun se inaam ka waada le chuke, to Moosa (Alaihis Salam) ne unhe mukhatib karte hue farmaya, "Phenko jo kuch tum phenkne wale ho." Moosa (Alaihis Salam) ne unhe pehal karne ka mauqa diya taake unki jadugari ka poora fun aur dhoka sab ke samne zahir ho jaye. Is se Moosa (Alaihis Salam) ka mukammal yaqeen aur Allah Ta'ala ki madad par bharosa zahir hota hai. Unhe maloom tha ke Allah ka moajiza har jadugari par ghalib aa jayega, isliye unhone jadugaron ko apni poori taqat dikhane ki ijazat di. Yeh Allah Ta'ala ki taraf se ek hikmat thi taake haq aur batil ka farq wazeh ho sake.
Surah 26 : 44
فَاَلْقَوْا حِبَالَهُمْ وَ عِصِیَّهُمْ وَ قَالُوْا بِعِزَّةِ فِرْعَوْنَ اِنَّا لَنَحْنُ الْغٰلِبُوْنَ
Phir unhone apni rassiyan aur apni laathiyan phenki aur kaha, "Firaun ki izzat ki qasam, hum hi ghalib rahenge."
Moosa (Alaihis Salam) ke hukm par, jadugaron ne apni rassiyan aur laathiyan maidan mein phenk deen. Unhone apni jadugari se unhe saanpon ki shakal mein dikhaya, jis se dekhne wale log khaufzada ho gaye. Is mauqe par, unhone Firaun ki izzat ki qasam khayi aur kaha ke "hum hi ghalib rahenge." Yeh unki ghalat fehmi aur ghamand ko zahir karta hai. Unhe apni jadugari par itna bharosa tha ke woh samajh baithe ke Moosa (Alaihis Salam) unke samne kuch nahi kar payenge. Unka maqsad sirf Moosa (Alaihis Salam) ko shikast dena aur Firaun ki nazar mein apni ahmiyat barqarar rakhna tha. Unhone Firaun ki izzat ki qasam kha kar uski khushnoodi hasil karne ki koshish ki.
Surah 26 : 45
فَاَلْقٰى مُوْسٰى عَصَاهُ فَاِذَا هِیَ تَلْقَفُ مَا یَاْفِكُوْنَۚۖ
Phir Moosa (Alaihis Salam) ne apni laathi phenki, to yakayak woh un sab cheezon ko nigalne lagi jo unhone banayi theen.
Jab jadugaron ne apni tamam rassiyan aur laathiyan phenk deen aur unki jadugari ka asar zahir ho gaya, to Moosa (Alaihis Salam) ne Allah ke hukm se apni laathi phenki. Jaise hi unki laathi zameen par giri, woh yakayak ek azdahe mein tabdeel ho gayi aur jadugaron ki banayi hui tamam jhooti cheezon ko nigalne lagi. Yeh Allah Ta'ala ka azeem moajiza tha jisne jadugaron ke fun ko pal bhar mein be-asar kar diya. Is waqiye ne haq aur batil ka farq wazeh kar diya. Jadugaron ne apni aankhon se dekha ke yeh koi jadugari nahi balkay Allah ki qudrat ka nishan hai. Is moajize ne unke dilon par gehra asar dala aur unhe apni ghalati ka ehsaas dilaya.
Surah 26 : 46
فَاُلْقِیَ السَّحَرَةُ سٰجِدِیْنَ
Pas sahir sajde mein gir gaye.
Jab Hazrat Musa (علیہ السلام) ne apna Asa (laathi) phenka aur woh ek azdaha ban gaya, to jadugaron ne is mojize ki haqeeqat ko pehchan liya. Unhein yaqeen ho gaya ke yeh koi jadoo nahi balkay Allah Ta'ala ki qudrat ka nishan hai. Chunke woh khud jadoo ke mahir the, isliye unhein foran ehsaas ho gaya ke yeh insani taaqat se bahar hai. Is haqeeqat ke samne unke dil jhuk gaye aur woh Allah ke huzoor sajde mein gir gaye. Yeh sajda unke imaan aur tasleem ka izhar tha, jo unhone apni aankhon se haq dekhne ke baad kiya.
Surah 26 : 47
قَالُوْا اٰمَنَّا بِرَبِّ الْعٰلَمِیْنَ
Unhon ne kaha, 'Hum imaan laye Rab-ul-Alameen par'.
Sajde mein girne ke baad, jadugaron ne bilawajah aur bekhauf hokar apne imaan ka elaan kiya. Unhone pukara, 'Hum imaan laye Rab-ul-Alameen par'. Yeh elaan Firaun ke samne, uski saltanat aur taaqat ke bawajood, unki azm-e-sadiq aur haq ki pehchan ka saboot tha. Unhone us Rab ko tasleem kiya jo tamam jahanon ka paalne wala hai, aur is tarah Firaun ke khudai ke daawe ko sarasar jhutla diya. Unka yeh qadam unki roohani bedari aur haqiqat pasandi ki daleel tha.
Surah 26 : 48
رَبِّ مُوْسٰى وَ هٰرُوْنَ
Jo Musa aur Haroon ka Rab hai.
Jadugaron ne apne imaan ke elaan ko mazeed wazeh karte hue kaha ke woh us Rab-ul-Alameen par imaan laye hain 'jo Musa aur Haroon ka Rab hai'. Is jumle se unhone Firaun ke is daawe ko rad kar diya ke woh khud Rab hai. Unhone saaf taur par wazeh kar diya ke unka imaan us zaat par hai jisne Musa (علیہ السلام) aur Haroon (علیہ السلام) ko apna Rasool banakar bheja hai. Yeh unki taraf se Firaun ke khilaf ek azeem baghawat aur Allah Ta'ala ki wahdaniyat ka bebaak iqrar tha, jisne Firaun ke darbar mein ek inqilab barpa kar diya.
Surah 26 : 49
قَالَ اٰمَنْتُمْ لَهٗ قَبْلَ اَنْ اٰذَنَ لَكُمْ اِنَّهٗ لَكَبِیْرُكُمُ الَّذِیْ عَلَّمَكُمُ السِّحْرَ فَلَسَوْفَ تَعْلَمُوْنَ لَاُقَطِّعَنَّ اَیْدِیَكُمْ وَ اَرْجُلَكُمْ مِّنْ خِلَافٍ وَّ لَاُوصَلِّبَنَّكُمْ اَجْمَعِیْنَ
Firaun ne kaha, 'Kya tum is par imaan le aaye ho qabl iske ke main tumhe ijazat doon? Beshak, ye tumhara bada hai jisne tumhe jadoo sikhaya hai. Pas anqareeb tum jaan loge. Main tumhare haath aur paon mukhalif simt se katwa doonga aur tum sab ko sooli par latka doonga'.
Jadugaron ke imaan ke elaan par Firaun shiddat se ghusse mein aa gaya. Usne un par ilzam lagaya ke unhone uski ijazat ke baghair imaan qubool kar liya hai. Firaun ne apni badshahat aur khudai ke daawe ko khatre mein mehsoos karte hue, jadugaron par yeh tohmat lagai ke Hazrat Musa (علیہ السلام) unke sardar hain aur unhone hi unhein jadoo sikhaya hai. Yeh Firaun ki shazish thi taake woh awam ko gumrah kar sake aur jadugaron ke imaan ko kamzor kar sake. Usne unhein shadeed azab ki dhamki di, jismein haath paon mukhalif simt se katne aur sooli par latkane jaise sangdil ikdamat shamil the. Yeh uski bepanah takabbur aur zulm ki nishani thi.
Surah 26 : 50
قَالُوْا لَا ضَیْرَ اِنَّا اِلٰى رَبِّنَا مُنْقَلِبُوْنَ
Unhon ne kaha, 'Koi harj nahi, beshak hum apne Rab ki taraf palatne wale hain'.
Firaun ki shadeed dhamkiyon ke bawajood, jadugaron ne hairat angez sabr aur istiqamat ka muzahira kiya. Unhone bekhauf hokar jawab diya, 'Koi harj nahi', yaani Firaun jo chahe kare, unhein koi parwah nahi. Unhone mazeed kaha, 'Beshak hum apne Rab ki taraf palatne wale hain'. Is jumle mein unhone apni akhirat par yaqeen aur Allah Ta'ala ki raza ko dunya ki har cheez par tarjeeh dene ka izhar kiya. Unhein yaqeen tha ke Firaun ka azab chand lamhon ka hai, jabke Allah ka ajr hamesha rehne wala hai. Unka yeh jawab imaan ki quwwat aur dunya se be-raghbati ki azeem misal hai.
Surah 26 : 51
اِنَّا نَطْمَعُ اَنْ یَّغْفِرَ لَنَا رَبُّنَا خَطٰیٰنَاۤ اَنْ كُنَّاۤ اَوَّلَ الْمُؤْمِنِیْنَ
Hum umeed karte hain ke hamara Rabb hamari khatayein maaf kar dega, is liye ke hum sab se pehle imaan laane walon mein se hain.
Yeh Firaun ke jadugaron ka qaul hai jab unhone Hazrat Musa (Alaihis Salam) par imaan qabool kar liya. Unhone Allah Ta'ala se apni khatayon ki maghfirat ki umeed zahir ki. Unka yeh kehna ke "hum sab se pehle imaan laane walon mein se hain", is baat ki daleel hai ke unhone Firaun ki dhamkiyon aur sazaon ki parwah na karte hue sab se pehle Allah aur uske Rasool par yaqeen kiya. Unki yeh tauba aur imaan ki pukhtagi Allah ki bargah mein qabooliyat ka sabab bani. Allah Ta'ala apni rehmat se un bandon ko maaf kar deta hai jo sacchi dil se uski taraf rujoo karte hain, khwah unki guzri zindagi gunahon se bhari ho. Unka yeh qaul unki sachi tawbah aur Allah ki rehmat par mukammal bharose ko zahir karta hai.
Surah 26 : 52
وَ اَوْحَیْنَاۤ اِلٰى مُوْسٰۤى اَنْ اَسْرِ بِعِبَادِیْۤ اِنَّكُمْ مُّتَّبَعُوْنَ
Aur humne Musa (Alaihis Salam) ki taraf wahi bheji ke mere bandon ko raat ke waqt le kar nikal jao, yaqeenan tumhara peecha kiya jayega.
Is ayat mein Allah Ta'ala ne Hazrat Musa (Alaihis Salam) ko hukm diya ke woh Bani Israel ko, jo Allah ke banday the, raat ke waqt Misr se nikal le jayen. Yeh hukm Firaun aur uski qaum ke zulm o sitam se nijaat dilane ke liye tha. Allah Ta'ala ne Musa (Alaihis Salam) ko pehle hi agah kar diya tha ke Firaun aur uski fauj unka peecha karegi. Is mein Allah ki hikmat thi ke woh Firaun aur uski qaum ko unke anjaam tak pahunchana chahta tha. Yeh waqia Bani Israel ki azadi aur Firaun ke tabahi ki ibtida tha. Raat ke waqt nikalne ka hukm is liye tha taake Firaun ko khabar na ho aur woh foran peecha na kar sake, lekin Allah ke ilm mein tha ke woh phir bhi peecha karega.
Surah 26 : 53
فَاَرْسَلَ فِرْعَوْنُ فِی الْمَدَآئِنِ حٰشِرِیْنَ
Phir Firaun ne shehron mein jama karne walon ko bheja.
Jab Firaun ko Bani Israel ke Misr se nikal jane ki khabar mili, to usne foran apni fauj aur logon ko jama karne ka hukm diya. Usne apne sipahiyon aur elanchiyon ko tamaam shehron mein bheja taake woh logon ko ikattha karein aur Bani Israel ka peecha karne ke liye tayyar ho jayen. Firaun ka yeh iqdam uski ghuroor aur takabbur ko zahir karta hai. Woh Allah ke hukm aur Musa (Alaihis Salam) ki risalat ko jhutla kar apni taqat par bharosa kar raha tha. Uska maqsad Bani Israel ko wapas lana aur unhein saza dena tha. Yeh ayat Firaun ki sarkashi aur Allah ke muqable mein apni qudrat ko dikhane ki koshish ko wazeh karti hai.
Surah 26 : 54
اِنَّ هٰۤؤُلَآءِ لَشِرْذِمَةٌ قَلِیْلُوْنَ
(Kehte hue) "Beshak yeh log ek chhota sa giroh hain."
Yeh Firaun ka qaul hai jab usne apni qaum ko Bani Israel ka peecha karne ke liye uksaya. Usne Bani Israel ko "ek chhota sa giroh" (shirzimatun qaleeloon) keh kar unki ahmiyat ko kam karne ki koshish ki. Firaun apni taqat aur lashkar ki kasrat par fakhar karta tha aur Bani Israel ko kamzor aur be-haqeeqat samajhta tha. Uska yeh nazariya uski jahalat aur Allah ki qudrat se ghaflat ki nishani thi. Woh yeh bhool gaya tha ke Allah Ta'ala jab kisi qaum ki madad karta hai to unki tadaad ya taqat koi mayne nahi rakhti. Firaun ka yeh ghalat andaza hi uski tabahi ka sabab bana, kyunke usne Allah ke chunay hue bandon ko haqeer jaana.
Surah 26 : 55
وَ اِنَّهُمْ لَنَا لَغَآئِظُوْنَ
"Aur beshak woh humein gussa dilane wale hain."
Firaun ne apni qaum ko Bani Israel ke khilaf uksate hue mazeed kaha ke "woh humein gussa dilane wale hain." Is jumle se Firaun ki Bani Israel ke liye shadeed nafrat aur dushmani zahir hoti hai. Woh unhein apni saltanat ke liye khatra samajhta tha aur unki azadi ki khwahish ko apni be-izzati tasawwur karta tha. Firaun ka yeh gussa uski hukmarani ki takabbur aur Allah ke Rasool ki mukhalifat ki wajah se tha. Woh Bani Israel ko apni ghulami mein rakhna chahta tha aur unke imaan aur Allah ki taraf rujoo ko apni hukumat ke khilaf baghawat samajhta tha. Yeh ayat Firaun ke zulm aur uski intiqami soch ko wazeh karti hai.
Surah 26 : 56
وَ اِنَّا لَجَمِیْعٌ حٰذِرُوْنَؕ
Aur hum sab mil kar hoshiyar hain.
Is ayat mein Firaun aur uske lashkar ka qaul bayan kiya gaya hai. Jab Musa (AS) aur Bani Israel ne Misr se nikalne ka irada kiya, to Firaun ne apne sardaron aur sipahiyon ko jama karke kaha ke "hum sab mil kar hoshiyar hain". Iska matlab tha ke woh Musa (AS) aur unki qaum ka muqabla karne ke liye mukammal taur par tayyar aur chowkannay hain. Yeh unki apni taqat, tadad aur asbab par shadeed ghamand aur takabbur ka izhar tha. Woh samajhte the ke unki fauji quwwat aur intizami salahiyaten itni mazboot hain ke koi unka muqabla nahi kar sakta. Unka yeh ghamand hi unki tabahi ka sabab bana, kyunki Allah ki qudrat ke samne kisi ki taqat nahi chalti. Unhone Allah ke nabi ki baat ko jhutlaya aur uske anjam se bekhabar rahe.
Surah 26 : 57
فَاَخْرَجْنٰهُمْ مِّنْ جَنّٰتٍ وَّ عُیُوْنٍۙ
Phir humne unko baghon aur chashmon se nikal diya.
Is ayat mein Allah Ta'ala ne Firaun aur uski qaum par nazil hone wali saza ka zikr kiya hai. Unhone Allah ke nabi ki nafarmani ki aur Bani Israel par zulm kiya, jis ke natije mein Allah ne unhe "baghon aur chashmon se nikal diya". Misr ki zameen apni zarkhezi aur pani ki farawani ke liye mashhoor thi, jahan bade bade baagh aur behte hue chashme the. Yeh unki khushhali aur aish-o-ishrat ki zindagi ka markaz the. Allah ne unhe in sab nematon se mahroom kar diya, jo is baat ki daleel hai ke jab koi qaum Allah ke ahkamat se sargardani karti hai aur zulm-o-sitam par utar aati hai, to Allah uski nematon ko chheen leta hai. Yeh Allah ki qudrat ka izhar tha ke kis tarah ek zalim qaum ko uski apni hi sarzamin se be-dakhal kar diya gaya.
Surah 26 : 58
وَّ كُنُوْزٍ وَّ مَقَامٍ كَرِیْمٍۙ
Aur khazanon aur behtareen maqamat se.
Yeh ayat pichli ayat ki takmeel hai, jismein Firaun aur uski qaum ki tabahi ka mazeed bayan hai. Allah Ta'ala ne unhe sirf baghon aur chashmon se hi nahi, balkay "khazanon aur behtareen maqamat se" bhi mahroom kar diya. Misri hukmaran aur unke ameer log bade bade khazanon ke malik the, jismein sona, chandi aur deegar qeemti ashya shamil thin. Unke paas izzat wale thikane aur aalishan mehal the jahan woh apni zindagi guzaarte the. Allah ne un sab se unhe be-dakhal kar diya, jo unki mukammal barbaadi aur zawal ki nishani thi. Yeh is baat ki wazeh daleel hai ke duniya ki daulat aur izzat hamesha rehne wali nahi. Jab Allah kisi qaum se apni nematen wapas le leta hai, to unki koi taqat, daulat ya martaba unke kaam nahi aata. Yeh un logon ke liye ek sabak hai jo apni duniya par fakhr karte hain.
Surah 26 : 59
كَذٰلِكَ١ؕ وَ اَوْرَثْنٰهَا بَنِیْۤ اِسْرَآءِیْلَؕ
Isi tarah hua, aur humne un sab ka waris Bani Israel ko bana diya.
Is ayat mein Allah Ta'ala ne apni qudrat aur insaf ka izhar kiya hai. Firaun aur uski qaum ki tabahi ke baad, Allah ne unki saari daulat, zameen, baagh, chashme, khazane aur izzat wale maqamat "Bani Israel ko warasat mein de diye". Yeh un logon ke liye ek azeem sabak tha jo Allah ke ahkamat ki nafarmani karte hain aur uske bandon par zulm karte hain. Dusri taraf, yeh Bani Israel ke liye Allah ke waday ki takmeel thi, jinko Firaun ne ghulam bana rakha tha aur un par shadeed zulm karta tha. Allah ne unhe zulm se nijat di aur unhe us zameen ka waris bana diya jahan woh ghulami ki zindagi guzaar rahe the. Is se maloom hota hai ke Allah Ta'ala apne saleh bandon ki madad karta hai aur zalimon ko unke anjam tak pahunchata hai. Quran ki deegar ayaton mein bhi is waqiye ka zikr hai, jahan Allah ne kamzoron ko zameen ka waris banaya.
Surah 26 : 60
فَاَتْبَعُوْهُمْ مُّشْرِقِیْنَ
Phir Firaun aur uske log suraj nikalte hi unke peechhe lage.
Is ayat mein Firaun aur uske lashkar ke ta'aqub ka bayan hai. Jab Bani Israel ne Musa (AS) ki qayadat mein Misr se hijrat ki, to Firaun ko is baat ka ilm hua. Usne apni fauj ko jama kiya aur "suraj nikalte hi unke peechhe lag gaya". Yeh Firaun ki zid, takabbur aur Bani Israel se inteqam lene ki khwahish ko zahir karta hai. Woh kisi bhi haal mein Bani Israel ko chhodne par tayyar nahi tha aur unhe dobara ghulam banana chahta tha. Usne apni poori quwwat aur lashkar ke saath unka peecha kiya, is baat se bekhabar ke uska anjam qareeb hai. Yeh waqia samandar mein Firaun aur uske lashkar ki gharqabi ki taraf ishara karta hai, jahan Allah ne Musa (AS) aur unki qaum ko nijat di aur zalimon ko tabah kar diya. Is se zahir hota hai ke Allah ki pakad se koi nahi bach sakta.
Surah 26 : 61
فَلَمَّا تَرَآءَ الْجَمْعٰنِ قَالَ اَصْحٰبُ مُوْسٰۤى اِنَّا لَمُدْرَكُوْنَۚ
Jab dono jamaten ek doosre ke saamne aagayi, to Moosa (Alaihis Salaam) ke saathiyon ne kaha, "Hum to pakde gaye."
Jab Moosa (Alaihis Salaam) aur unki qaum Firaun ke lashkar ke qareeb pahunchi, aur samandar unke saamne tha, to Bani Israel ne khud ko phansa hua mehsoos kiya. Unhone ghabra kar kaha ke hum to pakde gaye, ab bachne ka koi raasta nahi. Unhe laga ke Firaun ki fauj unhe yaqeenan pakad legi aur unka anjaam qareeb hai. Yeh unki insani fitrat ka izhaar tha jab woh mushkilat mein ghir jaate hain aur Allah ki madad par unka yaqeen kamzor padne lagta hai.
Is soorat-e-haal mein, Bani Israel ne apni be-basi aur khauf ka izhaar kiya, kyunki unke paas na aage badhne ka raasta tha aur na peeche hatne ka. Unke peeche Firaun ka lashkar tha aur aage be-inteha samandar. Is waqt unki umeed sirf Allah ki zaat se thi, lekin insani kamzori ki wajah se woh ghabra uthe.
Surah 26 : 62
قَالَ كَلَّا١ۚ اِنَّ مَعِیَ رَبِّیْ سَیَهْدِیْنِ
Moosa (Alaihis Salaam) ne kaha, "Har giz nahi! Yaqeenan mera Rabb mere saath hai, woh mujhe raah dikhayega."
Moosa (Alaihis Salaam) ne apne logon ko tasalli di aur Allah par apne mukammal bharose ka izhaar kiya. Unhone yaqeen dilaya ke Allah unke saath hai aur woh unhe zaroor hidayat dega aur is mushkil se nikalega. Moosa (A.S.) ka yeh jawab iman aur tawakkul ki buland misaal hai. Jab tamaam insani tadabeer khatam ho jaati hain, tab ek Momin ka bharosa sirf Allah ki zaat par hota hai.
Is ayat mein Moosa (A.S.) ne Allah ki qudrat aur uski madad par apne yaqeen ka izhaar kiya. Unhone apne saathiyon ko bataya ke Allah Ta'ala unhe kabhi tanha nahi chhodega aur mushkil se nikalne ka koi na koi raasta zaroor paida karega. Yeh baat har Momin ke liye sabaq hai ke mushkil waqt mein Allah ki rehmat se kabhi mayoos nahi hona chahiye.
Surah 26 : 63
فَاَوْحَیْنَاۤ اِلٰى مُوْسٰى اَنِ اضْرِبْ بِّعَصَاكَ الْبَحْرَ١ؕ فَانْفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَالطَّوْدِ الْعَظِیْمِۚ
Phir humne Moosa (Alaihis Salaam) ki taraf wahi bheji ke apni laathi samandar par maaro. Chunanche samandar phat gaya aur har hissa ek bade pahad ki tarah ho gaya.
Allah Ta'ala ne Moosa (Alaihis Salaam) ki dua qubool ki aur unhe hukm diya ke woh apni laathi samandar par maarein. Allah ke hukm se samandar do hisson mein phat gaya aur har hissa ek buland pahad ki tarah khada ho gaya. Is tarah Bani Israel ke liye samandar mein ek khushk raasta ban gaya. Yeh Allah ki azeem qudrat aur Moosa (A.S.) ki nabuwat ki ek wazeh nishani thi.
Is mojize ne sabit kiya ke Allah Ta'ala har cheez par qadir hai aur woh apne bandon ki madad aise tareeqon se karta hai jo insani soch se bahar hain. Samandar ka is tarah phatna aur usmein khushk raasta ban jana, Allah ki be-misaal qudrat ka saboot hai. Bani Israel ne apni aankhon se Allah ki is qudrat ka mushahida kiya aur unka iman mazboot hua.
Surah 26 : 64
وَ اَزْلَفْنَا ثَمَّ الْاٰخَرِیْنَۚ
Aur humne doosron (Firaun aur uske lashkar) ko bhi wahan qareeb kar diya.
Jab Bani Israel samandar paar kar rahe the, to Firaun aur uske lashkar ne bhi unka peecha kiya aur us khushk raaste mein dakhil ho gaye. Allah Ta'ala ne unhe mazeed qareeb kar diya taake woh apne anjaam tak pahunch sakein. Firaun aur uske sipahiyon ne Bani Israel ko samandar mein dakhil hote dekha aur unhone bhi usi raaste se guzarne ka faisla kiya, yeh soche baghair ke yeh Allah ki taraf se ek azmaish aur saza hai.
Unhe apni taaqat par ghamand tha aur woh Allah ki qudrat se bekhabar the. Unhone socha ke woh bhi Bani Israel ki tarah samandar paar kar lenge, lekin unhe yeh ilm nahi tha ke Allah Ta'ala ne unke liye ek alag hi mansooba bana rakha tha. Yeh ayat batati hai ke Allah Ta'ala ne Firaun aur uske lashkar ko unki tabahi ke qareeb kar diya.
Surah 26 : 65
وَ اَنْجَیْنَا مُوْسٰى وَ مَنْ مَّعَهٗۤ اَجْمَعِیْنَۚ
Aur humne Moosa (Alaihis Salaam) aur unke saathiyon ko sab ko bacha liya.
Allah Ta'ala ne Moosa (Alaihis Salaam) aur unke tamam saathiyon ko Firaun ke zulm aur uske lashkar ke ta'aqub se nijaat di. Jab Bani Israel samandar paar kar chuke, to Allah ke hukm se samandar dobara mil gaya aur Firaun aur uske tamam lashkar ko ghark kar diya. Yeh Allah ki rehmat aur uski madad ka nateeja tha jo usne apne paighambar aur uske manne walon par nazil ki. Is tarah haq ki fatah hui aur batil tabah ho gaya.
Is waqiye se yeh sabaq milta hai ke Allah Ta'ala apne naik bandon ko mushkilat se nikalta hai aur zalimon ko unke anjaam tak pahunchata hai. Moosa (A.S.) aur unki qaum ki nijaat ek azeem mojiza tha jo Allah ki qudrat aur uske adl ko zahir karta hai. Yeh waqiya qiyamat tak ke liye ek nishani hai.
Surah 26 : 66
ثُمَّ اَغْرَقْنَا الْاٰخَرِیْنَ
Phir humne doosron ko gharq kar diya.
Is ayat mein Allah Ta'ala Musa (Alaihis Salam) aur unki qaum ko bacha lene ke baad, Fir'aun aur uski fauj ke anjaam ka zikr farma rahe hain. Jab Bani Israel samundar paar kar gaye, to Fir'aun aur uski fauj ne bhi unka peecha kiya. Allah ke hukm se samundar dobara mil gaya aur Fir'aun aur uski poori fauj ko gharq kar diya gaya. Yeh Allah ki qudrat aur uske waade ki sachai ka aik wazeh saboot tha. Is waqiye mein un logon ke liye ek badi nishani hai jo Allah ki ayaton par ghaur karte hain.
Surah 26 : 67
اِنَّ فِیْ ذٰلِكَ لَاٰیَةً وَ مَا كَانَ اَكْثَرُهُمْ مُّؤْمِنِیْنَ
Beshak is mein ek nishani hai, aur un mein se aksar imaan laane wale na the.
Allah Ta'ala is ayat mein pichle waqiye (Fir'aun ke gharq hone) ko ek badi nishani (Ayah) qaraar de rahe hain. Yeh nishani is baat par dalalat karti hai ke Allah Ta'ala apne Rasoolon aur unke manne walon ki hifazat karta hai aur mukhalifeen ko saza deta hai. Magar afsos ke bawajood aisi wazeh nishaniyon ke, aksar log imaan nahi laate. Yeh insani fitrat ka ek pehlu hai ke woh haqeeqat ko dekhne ke bawajood apni zid aur takabbur ki wajah se usay tasleem nahi karte. Is mein qiyamat tak aane wale logon ke liye bhi ibrat hai ke woh anjaam se sabak seekhein.
Surah 26 : 68
وَ اِنَّ رَبَّكَ لَهُوَ الْعَزِیْزُ الرَّحِیْمُ
Aur beshak tera Rab hi zabardast quwwat wala, nihayat meherban hai.
Yeh ayat Surah Ash-Shu'ara mein mukhtalif anbiya (Alaihimus Salam) ke qisson ke ikhtitaam par aksar dohrai jati hai. Is mein Allah Ta'ala ki do sifaton ka zikr hai: Al-Aziz (zabardast quwwat wala) aur Ar-Rahim (nihayat meherban). Allah ki quwwat is baat mein zahir hoti hai ke woh apne dushmano ko tabah kar sakta hai, jaisa ke Fir'aun ke sath hua. Aur uski rehmat is baat mein hai ke woh apne bandon ko hidayat deta hai, unhein azab se bachata hai aur un par reham karta hai. Yeh ayat musalmanon ko tasalli aur kafiron ko tanbeeh deti hai ke Allah ki pakad bhi sakht hai aur uski rehmat bhi be-inteha hai.
Surah 26 : 69
وَ اتْلُ عَلَیْهِمْ نَبَاَ اِبْرٰهِیْمَ
Aur unhein Ibrahim (Alaihis Salam) ka qissa sunaao.
Pichle anbiya (Alaihimus Salam) ke qisson ke baad, Allah Ta'ala ab Nabi Akram (Sallallahu Alaihi Wasallam) ko hukm de rahe hain ke woh apni qaum ko Hazrat Ibrahim (Alaihis Salam) ka qissa sunaayein. Yeh qissa bhi pichle qisson ki tarah logon ke liye ibrat aur hidayat ka baais hai. Hazrat Ibrahim (Alaihis Salam) ko Abu al-Anbiya (anbiya ke baap) kaha jata hai aur unki da'wat tauheed ki bunyad thi. Unka qissa batane ka maqsad yeh tha ke log mushrikana aqeedon ko chhod kar sirf Allah ki ibadat karein, jaisa ke Ibrahim (Alaihis Salam) ne kiya tha.
Surah 26 : 70
اِذْ قَالَ لِاَبِیْهِ وَ قَوْمِهٖ مَا تَعْبُدُوْنَ
Jab unhone apne baap aur apni qaum se kaha, "Tum kis cheez ki ibadat karte ho?"
Is ayat mein Hazrat Ibrahim (Alaihis Salam) ki da'wat ka aghaz bayan kiya gaya hai. Unhone sab se pehle apne baap aur apni qaum se sawal kiya ke "Tum kis cheez ki ibadat karte ho?" Yeh sawal unki da'wat ka bunyadi nuqta tha. Is sawal ke zariye unhone apni qaum ko unke batil maboodon par ghaur karne ki dawat di. Yeh tareeqa hikmat aur danishmandi par mabni tha, taake log khud apne aqeedon par sawal uthayein aur haqeeqat ko pehchan sakein. Hazrat Ibrahim (Alaihis Salam) ne tauheed ki dawat ko is tarah shuru kiya ke unhone unke shirk ko challenge kiya.
Surah 26 : 71
قَالُوْا نَعْبُدُ اَصْنَامًا فَنَظَلُّ لَهَا عٰكِفِیْنَ
Unhon ne kaha, "Hum buto ki ibadat karte hain aur unhi par jame rehte hain."
Hazrat Ibrahim (Alaihis Salam) ne jab apni qaum se unke maboodon ke bare mein sawal kiya, to unhon ne be-jijhak iqrar kiya ke woh buto ki ibadat karte hain. Unka kehna tha ke woh in buto par mukammal tawajjuh aur isteqamat ke saath jame rehte hain. Yeh jawab unki but-parasti mein gehri jarr pakad chuki aqeedat ko zahir karta hai, jahan woh apne banaye hue khudaon ko hi apna sahara samajhte the. Is iqrar se yeh wazeh hota hai ke unki ibadat sirf ek rasm nahi thi, balki woh us par dil se qaim the, goya unki zindagi ka markaz yahi but the.
Is ayat mein qaum ne apni gumrahi ka khud iqrar kiya, jo ke Ibrahim (AS) ke liye unki hidayat ki taraf pehla qadam tha, taake woh unki ghalat fehmiyon ko door kar saken. Unka yeh iqrar unki be-aqli aur andhi taqleed ki nishani tha.
Surah 26 : 72
قَالَ هَلْ یَسْمَعُوْنَكُمْ اِذْ تَدْعُوْنَۙ
Ibrahim ne kaha, "Kya woh tumhari sunte hain jab tum unhe pukarte ho?"
Hazrat Ibrahim (Alaihis Salam) ne apni qaum ke iqrar ke baad, unki but-parasti ki buniyad par sawal uthaya. Unhon ne poocha ke kya tumhare yeh mabood, jin ki tum ibadat karte ho, tumhari duayein sunte hain jab tum unhe pukarte ho? Yeh sawal un buto ki be-hissi aur be-ikhtiyari ko wazeh karne ke liye tha. Ek mabood ki buniyadi sifat mein se ek yeh hai ke woh apne bandon ki pukar sun sake aur unki hajat poori kar sake.
Lekin yeh but, jo patthar ya lakdi ke bane the, na sun sakte the aur na hi jawab de sakte the. Ibrahim (AS) ka maqsad tha ke qaum apni aqal se kaam le aur ghaur kare ke jis zaat ko woh pukar rahe hain, kya us mein sunne ki salahiyat bhi hai? Agar woh sun hi nahi sakte to unki ibadat ka kya faida? Yeh sawal unki aqal ko jhanjhorne aur haqeeqat ko samjhne ki dawat thi.
Surah 26 : 73
اَوْ یَنْفَعُوْنَكُمْ اَوْ یَضُرُّوْنَ
"Ya woh tumhe koi nafa de sakte hain ya nuqsan pahuncha sakte hain?"
Hazrat Ibrahim (Alaihis Salam) ne apne sawalat ka silsila jari rakhte hue, buto ki be-ikhtiyari ko mazeed wazeh kiya. Unhon ne poocha ke kya tumhare yeh mabood, jin ki tum ibadat karte ho, tumhe koi faida pahuncha sakte hain ya koi nuqsan de sakte hain? Yeh sawal buto ki kamzori aur be-basi ko numaya karta hai. Ek sacha mabood woh hota hai jo apne bandon ke liye nafa aur nuqsan ka malik ho, jo unki taqdeerein badal sake aur unki mushkilat hal kar sake.
Lekin yeh but, jo khud insano ke banaye hue the, na kisi ko faida de sakte the aur na hi kisi ko nuqsan pahuncha sakte the. Ibrahim (AS) ka maqsad tha ke qaum apni aqal se kaam le aur ghaur kare ke jis zaat ko woh apna khuda samajh rahe hain, kya us mein yeh buniyadi salahiyatein bhi hain? Agar woh nafa ya nuqsan ke malik nahi to unki ibadat ka kya maqsad? Yeh sawal unki aqal ko jhanjhorne aur haqeeqat ko samjhne ki dawat thi.
Surah 26 : 74
قَالُوْا بَلْ وَجَدْنَاۤ اٰبَآءَنَا كَذٰلِكَ یَفْعَلُوْنَ
Unhon ne kaha, "Balke humne apne baap-dada ko isi tarah karte hue paya hai."
Hazrat Ibrahim (Alaihis Salam) ke mutawatar aur aqal-pasand sawalat ke jawab mein, qaum ke paas koi daleel nahi thi. Unhon ne na to buto ki sama'at (sunne ki salahiyat) ka koi saboot diya, aur na hi unke nafa-o-nuqsan pahunchane ki qudrat ka. Iske bajaye, unhon ne apni but-parasti ki wajah sirf aur sirf apne baap-dada ki taqleed ko qarar diya. Unka kehna tha ke humne apne buzurgon ko isi tarah buto ki ibadat karte hue dekha hai, isliye hum bhi wahi kar rahe hain.
Yeh jawab unki aqal aur fikr ki kamzori ko zahir karta hai. Woh haqeeqat ko samajhne aur ghaur-o-fikr karne ke bajaye, sirf rasm-o-riwaj aur andhi taqleed par qaim the. Quran-e-Kareem mein kai maqamat par is tarah ki taqleed ki mazammat ki gayi hai, jahan log haq ko pehchanne ke bajaye sirf apne buzurgon ke tareeqon par chalte rehte hain, chahe woh ghalat hi kyun na hon. Ibrahim (AS) ka maqsad tha ke woh is andhi taqleed ki zanjeeron ko toden.
Surah 26 : 75
قَالَ اَفَرَءَیْتُمْ مَّا كُنْتُمْ تَعْبُدُوْنَۙ
Ibrahim ne kaha, "Toh kya tumne dekha jin ki tum ibadat karte ho?"
Hazrat Ibrahim (Alaihis Salam) ne apni qaum ke jawab ke baad, jismein unhon ne sirf baap-dada ki taqleed ka hawala diya tha, unhe mazeed ghaur-o-fikr ki dawat di. Unhon ne farmaya, "Toh kya tumne dekha jin ki tum ibadat karte ho?" Is sawal ka maqsad tha ke woh log apne maboodon ki haqeeqat par ghaur karein. Unhein apni aankhon se dekhne aur aqal se samajhne ki dawat di ja rahi thi ke kya woh waqai ibadat ke qabil hain?
Ibrahim (AS) unhein is baat par mutawajjah karna chahte the ke woh sirf rasm-o-riwaj ki pairwi na karein, balki khud apne maboodon ki be-haisiyat ko pehchanen. Yeh sawal unki aqal ko bedaar karne aur unhein buto ki be-basi aur be-ikhtiyari ka mushahida karne ki targheeb de raha tha. Is tarah Ibrahim (AS) ne unhein haqeeqat se roo-shanas karwane ki koshish ki, taake woh Allah Ta'ala ki wahdaniyat ko pehchan saken aur shirk se baz aa saken.
Surah 26 : 76
اَنْتُمْ وَ اٰبَآؤُكُمُ الْاَقْدَمُوْنَ٘ۖ
Tum aur tumhare agle baap dada.
Hazrat Ibrahim (AS) ne apni qoum se mukhatib hokar unke batil maboodon ki ibadat par sawal uthaya. Jab unhone poocha ke tum kis cheez ki ibadat karte ho, to qoum ne jawab diya ke hum apne baap dada ko inhi ki ibadat karte hue paya hai. Is par Ibrahim (AS) ne farmaya ke tum aur tumhare agle baap dada sab gumrahi mein the. Yeh ayat us waqiye ka hissa hai jahan Ibrahim (AS) apni qoum ko shirk se rokte hain aur unhe Allah Ta'ala ki wahdaniyat ki taraf bulate hain. Unhone wazeh kiya ke sirf is wajah se kisi cheez ki ibadat karna ke hamare buzurg bhi wohi karte the, koi sahi daleel nahi hai. Haqiqat mein, hidayat sirf Allah ki taraf se aati hai aur ibadat ke mustahiq sirf wahi hai.
Surah 26 : 77
فَاِنَّهُمْ عَدُوٌّ لِّیْۤ اِلَّا رَبَّ الْعٰلَمِیْنَۙ
Pas beshak woh sab mere dushman hain siwaye Rab ul Aalameen ke.
Is ayat mein Hazrat Ibrahim (AS) ne apni qoum ke samne apne aqeede ka wazeh izhar kiya. Unhone farmaya ke jin maboodon ki tum ibadat karte ho, woh sab mere dushman hain. Is se muraad yeh hai ke woh but aur woh tamam cheezein jinhe Allah ke siwa pooja jata hai, woh haqeeqat mein insaan ke liye nuqsan deh hain aur unki ibadat karne wala Allah ka dushman ban jata hai. Ibrahim (AS) ne is baat ki wazahat ki ke unka ta'alluq sirf aur sirf Rab ul Aalameen se hai, jo tamam jahanon ka paalne wala hai. Yeh Allah ki wahdaniyat aur shirk se mukammal bara'at ka elaan hai, jo Tawheed ki bunyadi taleem hai. Is se yeh bhi zahir hota hai ke ek Momin ka rishta sirf Allah se hota hai aur woh har us cheez se bezaar hota hai jo Allah ke siwa pooji jati hai.
Surah 26 : 78
الَّذِیْ خَلَقَنِیْ فَهُوَ یَهْدِیْنِۙ
Jisne mujhe paida kiya, pas wahi mujhe hidayat deta hai.
Hazrat Ibrahim (AS) ne apni qoum ke samne Allah Ta'ala ki azmat aur uski wahdaniyat ka zikr karte hue farmaya ke wahi Allah hai jisne mujhe paida kiya hai, aur wahi mujhe hidayat deta hai. Is ayat mein Ibrahim (AS) ne apni zaat par Allah ke ehsanat ka zikr kiya, jismein sab se pehle takhleeq (creation) aur phir hidayat (guidance) shamil hai. Allah Ta'ala ne insaan ko behtareen surat mein paida kiya aur phir uski fitrat mein hidayat ki talab rakhi. Hidayat se muraad sahi raasta dikhana, deen-e-haq ki taraf rehnumai karna aur duniya wa akhirat ki bhalai ki taraf rahbari karna hai. Yeh is baat ki daleel hai ke jab Allah hi paida karne wala hai to ibadat ka mustahiq bhi wahi hai, na ke woh but jo na paida kar sakte hain aur na hidayat de sakte hain.
Surah 26 : 79
وَ الَّذِیْ هُوَ یُطْعِمُنِیْ وَ یَسْقِیْنِۙ
Aur wahi hai jo mujhe khilata hai aur pilata hai.
Hazrat Ibrahim (AS) ne Allah Ta'ala ki wahdaniyat aur uski qudrat ke mazeed dalail pesh karte hue farmaya ke wahi Allah hai jo mujhe khilata hai aur pilata hai. Is ayat mein Allah ki sifate Razzaq (rozi dene wala) ka zikr hai. Insaan ki zindagi ke liye ghiza aur pani bunyadi zarooriyat hain, aur in sab ka intizam sirf aur sirf Allah Ta'ala hi karta hai. Koi doosra mabood ya taaqat is par qadir nahi. Yeh is baat ki wazeh daleel hai ke jab hamari zindagi ka daromadar Allah ki di hui rozi par hai, to hamari ibadat bhi sirf usi ke liye honi chahiye. But na kisi ko khila sakte hain aur na pila sakte hain, isliye woh ibadat ke mustahiq nahi ho sakte. Is tarah Ibrahim (AS) ne apni qoum ko unki gumrahi se nikalne ki koshish ki.
Surah 26 : 80
وَ اِذَا مَرِضْتُ فَهُوَ یَشْفِیْنِ۪ۙ
Aur jab main beemar hota hoon to wahi mujhe shifa deta hai.
Hazrat Ibrahim (AS) ne Allah Ta'ala ki qudrat aur uski wahdaniyat ke dalail ko jari rakhte hue farmaya ke jab main beemar hota hoon to wahi Allah mujhe shifa deta hai. Yeh ayat Allah ki sifate Shafi (shifa dene wala) ko ujagar karti hai. Bimari aur sehat Allah ke hukm se aati hai aur shifa bhi usi ke ikhtiyar mein hai. Koi tabeeb ya dawa sirf Allah ke hukm se hi faida de sakti hai. Is se yeh sabit hota hai ke jab hamari sehat aur tandurusti ka inhisar sirf Allah par hai, to hamari ibadat bhi sirf usi ke liye honi chahiye. But aur jhoote mabood na kisi ko beemar kar sakte hain aur na shifa de sakte hain, isliye woh ibadat ke qabil nahi. Ibrahim (AS) ne in dalail ke zariye apni qoum ko Tawheed ki taraf bulaya aur shirk ki be-bunyadi ko wazeh kiya.
Surah 26 : 81
وَ الَّذِیْ یُمِیْتُنِیْ ثُمَّ یُحْیِیْنِۙ
Aur wohi hai jo mujhe maut deta hai, phir zinda karega.
Is Ayah mein Hazrat Ibrahim (Alaihis Salam) Allah Ta'ala ki wahdaniyat aur uski qudrat ka izhaar karte hain. Woh farmate hain ke Allah hi woh zaat hai jo insaan ko maut deta hai aur phir dobara zinda karega. Yeh aqeeda tauheed aur aakhirat ka bunyadi juz hai. Allah Ta'ala ne insaan ko paida kiya, uski zindagi ka waqt muqarrar kiya, aur phir ek din use maut dega. Lekin yeh maut aakhri anjaam nahi, balkay ek naye marhalay ka aaghaz hai, jab Allah Ta'ala qayamat ke din sab ko dobara zinda karega.
Quran mein kayi maqamaat par Allah Ta'ala ne apni is qudrat ka zikr kiya hai, jaisa ke Surah Ar-Rum (30:19) mein farmaya: "Wahi zinda ko murde se nikalta hai aur murde ko zinda se nikalta hai, aur zameen ko uski maut ke baad zinda karta hai. Isi tarah tum bhi nikale jaoge."
Surah 26 : 82
وَ الَّذِیْۤ اَطْمَعُ اَنْ یَّغْفِرَ لِیْ خَطِیْٓئَتِیْ یَوْمَ الدِّیْنِؕ
Aur wohi hai jis se main umeed rakhta hoon ke woh meri khataon ko Qayamat ke din bakhsh dega.
Hazrat Ibrahim (Alaihis Salam) apni dua mein Allah Ta'ala ki maghfirat aur rehmat ka zikr karte hain. Woh farmate hain ke woh Allah hi hai jis se unhein umeed hai ke woh Qayamat ke din unki khataon ko bakhsh dega. Yeh is baat ki daleel hai ke Allah ke paighambar bhi apni khataon aur kotahiyon ke liye Allah ki maghfirat ke talabgaar rehte the. Is mein ummat ke liye bhi sabaq hai ke har insaan ko apni khataon par nadamat honi chahiye aur Allah se bakhshish ki umeed rakhni chahiye.
Qayamat ka din woh din hai jab har amal ka hisab hoga aur Allah Ta'ala apne bandon ke darmiyan faisla karega. Is din sirf Allah ki rehmat aur maghfirat hi kaam aayegi. Nabi Kareem (S.A.W.) ne farmaya: "Tum mein se koi bhi apne amal ki wajah se jannat mein dakhil nahi hoga." Sahaba ne poocha: "Aur aap bhi nahi, Ya Rasool Allah?" Aap (S.A.W.) ne farmaya: "Aur main bhi nahi, magar yeh ke Allah mujhe apni rehmat se dhanp le." (Sahih Bukhari, Hadees 5673)
Surah 26 : 83
رَبِّ هَبْ لِیْ حُكْمًا وَّ اَلْحِقْنِیْ بِالصّٰلِحِیْنَۙ
Aye mere Rab! Mujhe hikmat ata farma aur mujhe saleheen ke saath mila de.
Is Ayah mein Hazrat Ibrahim (Alaihis Salam) Allah Ta'ala se do ahem cheezon ki dua karte hain: hikmat aur saleheen ki sohbat. Hikmat se murad ilm, samajh, aur sahih faisla karne ki salahiyat hai jo Allah ki taraf se ata hoti hai. Yeh sirf dunya ka ilm nahi balkay deen ki gehri samajh aur us par amal karne ki taufeeq bhi hai. Saleheen se milane ki dua is baat ki nishani hai ke naik logon ki sohbat insaan ke liye dunya aur aakhirat dono mein behtareen sarmaya hai.
Nabi Kareem (S.A.W.) ne farmaya: "Aadmi apne dost ke deen par hota hai, pas tum mein se har ek ko chahiye ke woh dekhe ke kis se dosti kar raha hai." (Sunan Abi Dawud, Hadees 4833) Saleheen ki sohbat insaan ko naikiyon ki taraf raghib karti hai aur buraiyon se bachati hai. Yeh dua darasal ek musalman ke liye dunya aur aakhirat ki kamyabi ka raasta hai.
Surah 26 : 84
وَ اجْعَلْ لِّیْ لِسَانَ صِدْقٍ فِی الْاٰخِرِیْنَۙ
Aur baad mein aane walon mein meri sachi tareef baqi rakh.
Hazrat Ibrahim (Alaihis Salam) is Ayah mein Allah Ta'ala se dua karte hain ke unka zikr baad mein aane wali naslon mein sachai aur achai ke saath baqi rahe. Yeh dua darasal naik naam aur achi shohrat ki talab hai, jo Allah ki raza aur uski ibadat ke baad hasil hoti hai. Ek momin ki khwahish hoti hai ke uske marne ke baad bhi log use achche alfaz mein yaad karein aur uske naiki ke asraat dunya mein baqi rahein. Yeh dua is baat ki bhi daleel hai ke Allah ke paighambar bhi apni da'wat aur paigham ke asar ko mustaqbil mein baqi dekhna chahte the.
Nabi Kareem (S.A.W.) ne farmaya: "Jab insaan mar jata hai to uske amal munqata ho jate hain, siwaye teen cheezon ke: sadqa-e-jariya, woh ilm jis se faida uthaya jaye, ya naik aulaad jo uske liye dua kare." (Sahih Muslim, Hadees 1631) Achcha naam aur sachi tareef bhi ek qism ka sadqa-e-jariya hai jo logon ko naiki ki taraf raghib karta hai.
Surah 26 : 85
وَ اجْعَلْنِیْ مِنْ وَّرَثَةِ جَنَّةِ النَّعِیْمِۙ
Aur mujhe Jannat-un-Naeem ke warison mein se bana de.
Is aakhri Ayah mein Hazrat Ibrahim (Alaihis Salam) apni dua ka ikhtitam Jannat-un-Naeem ki talab par karte hain. Jannat-un-Naeem aisi jannat hai jahan har qism ki nematein aur khushiyan hongi. Yeh dua is baat ki nishani hai ke har momin ki asal manzil aur aakhri maqsad Allah ki raza aur jannat ka husool hona chahiye. Dunya ki zindagi fani hai, aur asal kamyabi aakhirat mein Allah ki jannat mein dakhil hona hai.
Jannat ke waris banne ka matlab hai ke Allah Ta'ala unhein jannat ka haqdar banayega, jaisa ke koi cheez virasat mein milti hai. Yeh Allah ki taraf se ek azeem inaam hai jo uske naik aur muttaqi bandon ko ata kiya jayega. Allah Ta'ala Surah Al-Mu'minun (23:10-11) mein farmata hai: "Yahi log waris hain, jo Jannat-ul-Firdous ke waris honge, woh us mein hamesha rahenge." Is dua mein dunya aur aakhirat ki har bhalai ka talab kiya gaya hai.
Surah 26 : 86
وَ اغْفِرْ لِاَبِیْۤ اِنَّهٗ كَانَ مِنَ الضَّآلِّیْنَ
Aur mere baap ko bakhsh de, beshak woh gumraahon mein se tha.
Yeh Ayat Hazrat Ibrahim (AS) ki us dua ka hissa hai jo unhone apne baap Azar ke liye ki thi. Is dua mein woh Allah Ta'ala se apne baap ki maghfirat talab kar rahe hain, is baat ka iqrar karte hue ke woh gumraahon mein se tha. Quran mein dosri jagah (Surah At-Tawbah, Ayat 113) Allah Ta'ala ne musalmanon ko mushrikon ke liye maghfirat ki dua karne se mana farmaya hai, chahe woh unke rishtedar hi kyun na hon. Lekin Hazrat Ibrahim (AS) ki yeh dua us waqt ki thi jab unhe yeh hukm nahi mila tha, ya phir unhone apne baap se waada kiya tha ke woh uske liye dua karenge, jaisa ke Surah Al-Mumtahanah, Ayat 4 mein zikr hai. Jab un par wazeh ho gaya ke unka baap Allah ka dushman hai, to woh us se bezaar ho gaye. Is se maloom hota hai ke Allah ke ahkamat ki pairwi rishton par muqaddam hai.
Sahih Bukhari (3391) aur Sahih Muslim (241) mein riwayat hai ke Nabi Akram (SAW) ne farmaya: "Qayamat ke din Ibrahim apne baap Azar se milenge, aur Azar ke chehre par gard aur siyahi hogi."
Surah 26 : 87
وَ لَا تُخْزِنِیْ یَوْمَ یُبْعَثُوْنَ
Aur mujhe us din ruswa na karna jab log dobara uthaye jayenge.
Yeh bhi Hazrat Ibrahim (AS) ki dua ka hissa hai, jismein woh Allah Ta'ala se Qayamat ke din ki ruswai se panah talab kar rahe hain. "Yom-e-Yub'athoon" se murad woh din hai jab tamaam insaan apni qabron se dobara uthaye jayenge aur Allah ke huzoor pesh kiye jayenge. Us din har shakhs ko apne aamaal ka hisab dena hoga. Ibrahim (AS) jaise Azeem Nabi bhi us din ki shiddat aur ruswai ke khauf se Allah se panah maang rahe hain. Is dua mein Qayamat ke din ki haibat aur uski shiddat ka ehsaas dilaya gaya hai, jab har shakhs apni zaat ke liye fikarmand hoga aur chahega ke woh Allah ke samne sharminda na ho.
Qayamat ke din ki ruswai se murad gunahon ka zahir hona aur azaab ka mustahiq thehrana hai.
Surah 26 : 88
یَوْمَ لَا یَنْفَعُ مَالٌ وَّ لَا بَنُوْنَ
Jis din na maal kaam aayega aur na aulaad.
Yeh Ayat Qayamat ke din ki ek aur haqeeqat bayan karti hai, jo pichli Ayat (87) ki wazahat hai. Us din, jab insaan dobara uthaye jayenge, to duniya ki koi cheez kaam nahi aayegi. Na maal-o-dolat, jise insaan zindagi bhar jama karta hai, aur na aulaad, jin se duniya mein qurbat aur madad ki umeed rakhi jati hai. Yeh Ayat duniya ki fani cheezon ki be-haqeeqati ko wazeh karti hai aur insaan ko aakhirat ki tayyari ki taraf mutawajjeh karti hai. Duniya mein maal aur aulaad ko taaqat aur izzat ka zariya samjha jata hai, lekin Qayamat ke din yeh sab be-kaar ho jayenge aur koi kisi ke kaam nahi aayega.
Allah Ta'ala Surah Al-Kahf, Ayat 46 mein farmate hain: "Maal aur aulaad duniya ki zindagi ki zeenat hain, aur baqi rehne wali nekiyan tere Rab ke nazdeek sawab ke aitbaar se behtar hain aur umeed ke aitbaar se bhi behtar hain."
Surah 26 : 89
اِلَّا مَنْ اَتَى اللّٰهَ بِقَلْبٍ سَلِیْمٍ
Magar jo Allah ke paas qalb-e-saleem (paak dil) ke saath aaye.
Yeh Ayat pichli Ayat (88) ka istisna (exception) bayan karti hai, ke Qayamat ke din jab maal aur aulaad koi faida nahi denge, to sirf ek cheez kaam aayegi: "Qalb-e-Saleem". Qalb-e-Saleem se murad woh dil hai jo shirk, kufr, nifaq, bughz, hasad aur har qism ki roohani beemariyon se paak ho. Yeh woh dil hai jo sirf Allah Ta'ala ki wahdaniyat par yaqeen rakhta ho, uski itaat karta ho, aur uski raza ke liye mukhlis ho. Aisa dil hi Allah ke nazdeek maqbool hoga aur uske sahib ko Qayamat ke din kamyabi ata karega. Is Ayat mein dil ki pakeezgi aur ikhlas ki ahmiyat par zor diya gaya hai, kyunke yahi asal sarmaya hai jo aakhirat mein najat ka zariya banega.
Nabi Akram (SAW) ne farmaya: "Jism mein ek lothra hai, jab woh durust ho jaye to saara jism durust ho jata hai, aur jab woh kharab ho jaye to saara jism kharab ho jata hai. Khabardar! Woh dil hai." (Sahih Bukhari 52, Sahih Muslim 1599)
Surah 26 : 90
وَ اُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِیْنَ
Aur jannat parhezgaron ke qareeb kar di jayegi.
Yeh Ayat Qayamat ke din muttaqeen (parhezgaron) ke liye Allah Ta'ala ki taraf se inam aur izzat ka zikr karti hai. "Uzlifat" ka matlab hai qareeb kar di jayegi, ya tayyar kar ke samne pesh kar di jayegi. Yani, Jannat ko un logon ke qareeb laya jayega jinhone duniya mein Allah se darr kar zindagi guzari, uske ahkamat ki pairwi ki aur uski manahi se bachte rahe. Yeh unke liye Allah ki rehmat aur unke aamaal ka behtareen badla hoga. Is se unki izzat afzai hogi aur unhe Jannat mein dakhil hone mein koi mushkil nahi hogi. Yeh Ayat muttaqeen ke liye khushkhabri hai aur unke darjaat ki bulandi ko zahir karti hai.
Quran mein dosri jagah (Surah Qaf, Ayat 31) bhi isi tarah ka zikr hai: "Aur Jannat parhezgaron ke qareeb kar di jayegi, door nahi hogi."
Surah 26 : 91
وَ بُرِّزَتِ الْجَحِیْمُ لِلْغٰوِیْنَۙ
Aur dozakh gumrahon ke saamne zaahir kar di jayegi.
Qayamat ke din, jab insaniyat ka hisab kitab hoga, Jahannam ko gumrah aur bhatke hue logon ke saamne khula zaahir kar diya jayega. Iska matlab yeh hai ke woh uski dahshat aur aag ko apni aankhon se dekhenge aur uski garmi ko mehsus karenge. Yeh manzar unke liye intihai khaufnak hoga jinhon ne duniya mein Allah ki hidayat ko thukraya, uski nafarmani ki, aur apni khwahishat ki pairwi karte hue shirk aur kufr mein mubtala rahe. Allah Ta'ala ne Quran mein kayi maqamat par Jahannam ke is tarah zaahir kiye jaane ka zikr farmaya hai, taake logon ko uske anjaam se daraya ja sake aur woh duniya mein seedhi raah ikhtiyar karein. Jab Jahannam ko unke saamne laya jayega, to un par unke aamal ki haqeeqat wazeh ho jayegi aur woh uske azab ko qareeb se mehsus karenge. Yeh unke liye sangeen tareen lamha hoga jab unki gumrahi ka anjaam unke saamne hoga.
Surah 26 : 92
وَ قِیْلَ لَهُمْ اَیْنَمَا كُنْتُمْ تَعْبُدُوْنَۙ
Aur unse kaha jayega, "Kahan hain woh jin ki tum ibadat karte the?"
Jab gumrah log Jahannam ke saamne honge, to unse ek sangeen sawal kiya jayega jo unki shirk aur gumrahi ki bunyad ko hila dega. Unse poocha jayega, "Kahan hain woh mabood jin ki tum Allah ke siwa ibadat karte the?" Yeh sawal unki be-basi aur sharmindagi ko badhane ke liye hoga. Duniya mein woh jin hastiyon, buton, ya taqaton ko apna mushkil kusha aur hajat rawa samajhte the, woh sab us waqt ghaib honge. Yeh sawal unki aankhen khol dega ke unki ibadat be-faida thi aur unke mabood unke kisi kaam nahi aa sakte. Is sawal ka maqsad un par yeh wazeh karna hai ke unka aqeeda batil tha aur unhon ne apni zindagi ek jhoote sahare par guzaari.
Surah 26 : 93
مِنْ دُوْنِ اللّٰهِ١ؕ هَلْ یَنْصُرُوْنَكُمْ اَوْ یَنْتَصِرُوْنَؕ
Allah ke siwa? Kya woh tumhari madad kar sakte hain ya apni madad kar sakte hain?
Ayat 92 ke sawal ko jari rakhte hue, un gumrahon se mazeed poocha jayega ke "Kya woh Allah ke siwa jin ki tum ibadat karte the, woh tumhari madad kar sakte hain ya apni madad kar sakte hain?" Yeh sawal unki be-basi aur jhoote maboodon ki na-ahliyat ko mazeed wazeh karta hai. Qayamat ke din, jab insaan ko sab se zyada madad ki zaroorat hogi, to woh jhoote mabood jin par unhon ne bharosa kiya tha, na to apne aap ko bacha sakenge aur na hi apne pujarion ko koi faida de sakenge. Is se sabit hota hai ke sirf Allah Ta'ala hi har qism ki madad karne wala hai aur uske siwa koi bhi zaat madad karne ki taqat nahi rakhti. Yeh un logon ke liye ek sabaq hai jo Allah ke siwa doosron se ummeed rakhte hain aur un par bharosa karte hain.
Surah 26 : 94
فَكُبْكِبُوْا فِیْهَا هُمْ وَ الْغَاوٗنَۙ
Phir woh (jhoote mabood) aur gumrah log dozakh mein undhe muh giraye jayenge.
Jab jhoote maboodon ki be-basi aur gumrahon ki shirk wazeh ho jayegi, to unka anjaam bhi wazeh kar diya jayega. Is ayat mein bataya gaya hai ke woh jhoote mabood (jin ki ibadat ki jati thi) aur unke gumrah pujari, sab ke sab dozakh mein undhe muh giraye jayenge. "Fakubkiboo" ka lafz is baat ki shiddat ko zahir karta hai ke unhein be-hurmati aur zillat ke saath dozakh mein phenka jayega. Yeh unki duniya ki takabbur aur gumrahi ka badla hoga. Woh log jinhon ne Allah ko chhod kar doosron ko apna mabood banaya, unhein unhi ke saath dozakh ki gehraiyon mein phenk diya jayega. Yeh manzar unki ruswai aur azab ki shiddat ko bayan karta hai, jahan unki koi izzat nahi hogi aur unka koi madadgar nahi hoga. Yeh unke liye intihai dardnak anjaam hoga.
Surah 26 : 95
وَ جُنُوْدُ اِبْلِیْسَ اَجْمَعُوْنَؕ
Aur Iblees ke tamam lashkar bhi.
Pichli ayat mein gumrahon aur unke jhoote maboodon ke dozakh mein giraye jaane ka zikr tha, aur is ayat mein us mein mazeed izafa kiya gaya hai. Iblees aur uske tamam lashkar, yaani woh tamaam jinon aur insano mein se jinhon ne Iblees ki pairwi ki aur logon ko gumrah kiya, woh sab bhi dozakh mein phenke jayenge. Iblees ne insaniyat ko shirk aur kufr ki taraf bulaya, aur uske chele-chapate bhi isi kaam mein lage rahe. Qayamat ke din, Iblees aur uske tamam madadgaron ko unke kiye ki saza milegi. Yeh ayat wazeh karti hai ke gumrahi ka sarchashma Iblees hai aur uski pairwi karne walon ka anjaam bhi uske saath hi hoga. Yeh un logon ke liye ek shadeed tanbeeh hai jo shaytan ke waswason mein aakar Allah ki nafarmani karte hain aur uske behkawe mein aa jate hain.
Surah 26 : 96
قَالُوْا وَ هُمْ فِیْهَا یَخْتَصِمُوْنَۙ
Woh kahenge jab woh dozakh mein jhagad rahe honge.
Yeh ayat dozakh ke us manzar ko bayan karti hai jahan gumrah log aur unke jhoote mabood ya sardar aapas mein jhagad rahe honge. Yeh ikhtilaaf unki shadeed nadamat aur mayoosi ko zahir karta hai. Ek giroh doosre par ilzam lagayega ke usne unhein gumrah kiya. Yeh un ayaton ka silsila hai jahan mushrikeen se unke shirk ke bare mein sawal kiya ja raha hai. Is manzar mein un logon ki bechaini aur afsos numaya hota hai jinhone Allah ki hidayat ko thukra diya tha.
Quran mein mukhtalif maqamat par dozakh mein jhagde ka zikr hai, jahan kamzor log takabbur karne walon par ilzam lagayenge.
Surah 26 : 97
تَاللّٰهِ اِنْ كُنَّا لَفِیْ ضَلٰلٍ مُّبِیْنٍۙ
Allah ki qasam, hum yaqeenan khuli gumrahi mein thay.
Is ayat mein dozakh mein maujood gumrah logon ka iqrar bayan kiya gaya hai. Woh Allah ki qasam kha kar iqrar karenge ke woh yaqeenan khuli gumrahi mein mubtala thay. Unhein ab ehsaas hoga ke unke jhoote maboodon ki ibadat karna aur Allah ke siwa doosron ko shareek thehrana kitni badi gumrahi thi. Yeh ehsaas unhein us waqt hoga jab woh azaab mein honge, jo is baat ki ahmiyat ko ujagar karta hai ke dunya mein hi haqeeqat ko pehchan liya jaye.
Yeh iqrar unki hasrat aur nadamat ki inteha ko darshata hai, jab waqt guzar chuka hoga.
Surah 26 : 98
اِذْ نُسَوِّیْكُمْ بِرَبِّ الْعٰلَمِیْنَ
Jab hum tumhein Rab-ul-Aalameen ke barabar samajhte thay.
Yeh ayat unke iqrar ko mazeed wazahat deti hai. Iska markazi mauzu Allah ke sath shirk karne ka iqrar hai. Woh tasleem karenge ke unhone apne jhoote maboodon ya sardaron ko Rab-ul-Aalameen, yani tamam jahanon ke Rab ke barabar thehraya tha. Yahi unke shirk ki buniyad thi. Ab unhein apni is ghambeer ghalti ka ehsaas hoga, ke unhone makhlooq ko Khaliq ke barabar darja diya. Yeh bayan Allah Ta'ala ki wahdaniyat aur be-misaal azmat ko ujagar karta hai.
Is ayat mein shirk ki sangeeni aur uske anjaam ki taraf ishara hai.
Surah 26 : 99
وَ مَاۤ اَضَلَّنَاۤ اِلَّا الْمُجْرِمُوْنَ
Aur humein kisi ne gumrah nahi kiya siwaye mujrimon ke.
Yeh ayat dozakh mein ilzam tarashi ke silsile ko jari rakhti hai. Iska markazi mauzu gunahgar sardaron aur gumrah karne walon par ilzam tarashi hai. Pairwi karne wale ab un logon par ilzam lagayenge jinhein woh 'mujrimoon' (gunahgar ya mujrim) kehte hain, ke unhone hi unhein seedhe raaste se bhatka diya tha. Woh daawa karenge ke yahi badkaar afraad thay jinhone unhein haqeeqat ke raaste se hata diya. Yeh un logon ki shadeed zimmedari ko ujagar karta hai jo doosron ko gumrah karte hain, aur unki nadamat ko bhi jo andha dhund pairwi karte hain.
Is se maloom hota hai ke gumrah karne walon aur gumrah hone walon, dono ko azaab hoga.
Surah 26 : 100
فَمَا لَنَا مِنْ شَافِعِیْنَۙ
Pas ab hamare liye koi sifarish karne wala nahi.
Yeh ayat dozakh ke bashindon ki intehai mayoosi ko bayan karti hai. Iska markazi mauzu kafiron ke liye sifarish karne walon ki adam maujoodgi hai. Unhein ehsaas hoga ke ab unke liye koi sifarish karne wala nahi, koi unki maghfirat ya azaab se nijat ke liye iltija karne wala nahi. Yeh unke shirk aur haqeeqat ko thukrane ka seedha nateeja hai. Islam mein sifarish (shafa'at) sirf Allah ki ijazat se aur un logon ke liye mumkin hai jinhein woh chahe, khaas taur par momineen ke liye. Jin logon ki maut kufr ki halat mein hui, unke liye koi sifarish karne wala nahi hoga.
Is se unki qismat ki hatmiyat aur azaab ki shiddat ka izhar hota hai.
Surah 26 : 101
وَ لَا صَدِیْقٍ حَمِیْمٍ
Aur na koi garm-joshi dost.
Yeh ayat Qayamat ke din ki us haalat ko bayan karti hai jab insaan bilkul tanha hoga. Duniya mein jo rishte naate, dosti aur gehri muhabbat hoti hai, us din woh sab be-ma'ani ho jayenge. Koi bhi garm-joshi dost ya qareebi saathi kisi kaam nahi aayega, na kisi ki madad kar sakega aur na kisi ko azab se bacha sakega. Har shakhs apni apni fikar mein hoga. Allah Ta'ala ne Surah Abas mein farmaya: "Us din aadmi apne bhai se, apni maa aur apne baap se, apni biwi aur apne beton se bhagega." (Surah Abas 80:34-36). Is se wazeh hota hai ke us din har rishta toot jayega aur sirf amal hi kaam aayenge. Is liye duniya mein hi aakhirat ki tayyari karna zaroori hai, kyunke wahan koi madadgar nahi hoga.
Surah 26 : 102
فَلَوْ اَنَّ لَنَا كَرَّةً فَنَكُوْنَ مِنَ الْمُؤْمِنِیْنَ
To kaash ke humein ek baar phir (duniya mein) lautaya jaye, taake hum imaan walon mein se ho jayen.
Yeh ayat un logon ki hasrat ko bayan karti hai jo dozakh ka azab dekhne ke baad duniya mein wapas lautne ki khwahish karenge. Woh kahenge, 'Kaash humein ek baar phir duniya mein lautaya jaye' taake hum imaan le aayen aur nek amal karein. Lekin yeh sirf ek na-mumkin khwahish hogi. Allah Ta'ala ne Quran mein wazeh farmaya hai ke jab maut ka waqt aata hai to log wapas lautne ki iltija karte hain, lekin unhein mauqa nahi diya jata. "Hargiz nahi! Yeh to bas ek baat hai jo woh keh raha hai." (Surah Al-Mu'minoon 23:100). Is ayat mein unki be-basi aur nadamat ko numaya kiya gaya hai, jab unhein apni ghaltiyon ka ehsaas hoga lekin waqt guzar chuka hoga. Is se yeh sabaq milta hai ke imaan aur nek amal ke liye duniya ki zindagi hi mauqa hai aur aakhirat mein sirf afsos reh jayega.
Surah 26 : 103
اِنَّ فِیْ ذٰلِكَ لَاٰیَةً وَ مَا كَانَ اَكْثَرُهُمْ مُّؤْمِنِیْنَ
Beshak is mein ek nishani hai, aur un mein se aksar imaan lane wale na the.
Is ayat mein Allah Ta'ala farmate hain ke jo waqiyat aur anjaam pichli ayaton mein bayan kiye gaye hain, 'Beshak is mein ek nishani hai' un logon ke liye jo ghaur-o-fikar karte hain. Yeh nishaniyan insaan ko Allah ki qudrat, uske insaf aur aakhirat ki haqeeqat par yaqeen dilati hain. Lekin afsos ki baat yeh hai ke 'un mein se aksar imaan lane wale na the'. Yani, itni wazeh nishaniyon aur daleelon ke bawajood bhi aksar log apni zidd aur kufr par qaim rahe. Yeh insani fitrat ki kamzori aur gumrahi ki alamat hai ke woh haq ko jante hue bhi us se inkar karte hain. Quran-e-Kareem mein kayi maqamaat par is baat ka zikr hai ke aksar log shukr guzar nahi hote aur na hi imaan late hain, jabke Allah ne unhein hidayat ke tamam zariye faraham kiye hain. Haqeeqat mein, hidayat sirf unhein milti hai jo talab karte hain.
Surah 26 : 104
وَ اِنَّ رَبَّكَ لَهُوَ الْعَزِیْزُ الرَّحِیْمُ
Aur beshak aapka Rab hi zabardast quwwat wala, nihayat meherban hai.
Yeh ayat Allah Ta'ala ke do azeem sifaton, 'Al-Aziz' (zabardast quwwat wala) aur 'Ar-Rahim' (nihayat meherban), ko bayan karti hai. 'Al-Aziz' ka matlab hai ke Allah har cheez par ghalib hai, uski qudrat be-misaal hai aur koi uske faislon ko badal nahi sakta. Woh apne dushmanon se intiqam lene par qadir hai aur apne ahkamaat ko nafiz karne mein koi rukawat nahi. 'Ar-Rahim' ka matlab hai ke woh apne bandon par nihayat meherban hai, unhein hidayat deta hai, tauba qabool karta hai aur unke gunahon ko maaf karta hai. Yeh dono sifatein mil kar Allah ki mukammal zaat ko bayan karti hain ke woh sirf qudrat wala hi nahi balkay rehmat wala bhi hai. Uska azab bhi uski hikmat ka hissa hai aur uski rehmat bhi uski shan hai. Is mein momineen ke liye tasalli aur kuffar ke liye tanbeeh hai.
Surah 26 : 105
كَذَّبَتْ قَوْمُ نُوْحِ اِ۟لْمُرْسَلِیْنَ
Nooh (alaihis salam) ki qaum ne Rasoolon ko jhutlaya.
Is ayat se Allah Ta'ala pichli qaumon ke waqiyat bayan karna shuru karte hain, taake Makka ke mushrikeen aur qiyamat tak ke insaan sabaq hasil karein. Sab se pehle 'Qaum-e-Nooh ne Rasoolon ko jhutlaya' ka zikr hai. Yahan ghaur talab baat yeh hai ke Hazrat Nooh (alaihis salam) sirf ek Rasool the, lekin Quran ne 'Rasoolon' (jama) ka lafz istemal kiya hai. Iska matlab yeh hai ke kisi bhi ek Rasool ko jhutlana darasal tamam Rasoolon ko jhutlana hai, kyunke sab ka paigham ek hi tha: Allah ki wahdaniyat aur uski ibadat. Qaum-e-Nooh ne apne Nabi ki daawat ko inkar kiya, unka mazaaq udaya aur un par zulm kiya, jiski wajah se woh Allah ke azab ka shikar hue. Yeh waqiya is baat ki daleel hai ke Allah ke Rasoolon ki takzeeb ka anjaam hamesha dardnak hota hai aur Allah ki pakar se koi nahi bach sakta.
Surah 26 : 106
اِذْ قَالَ لَهُمْ اَخُوْهُمْ نُوْحٌ اَلَا تَتَّقُوْنَۚ
Jab unke bhai Nuh (علیہ السلام) ne unse kaha, "Kya tum Allah se nahi darte?"
Is Ayah mein Allah Ta'ala Hazrat Nuh (علیہ السلام) ki dawat ka zikr farma rahe hain. Unhone apni qoum ko Allah ke azab se daraya aur unhein taqwa ikhtiyar karne ki talqeen ki. Quran ne Nuh (علیہ السلام) ko unka "bhai" kaha hai, jo is baat ki nishani hai ke woh unhi mein se the, unke rishtedar aur khair-khwah the. Is lafz se unki dawat mein narmi aur apnayat ka pehlu bhi numaya hota hai. Unka pehla sawal, "Kya tum Allah se nahi darte?", unki qoum ko ghaflat se bedar karne aur Allah ke khauf ki taraf mutawajjeh karne ke liye tha. Taqwa hi har bhalai ki bunyad hai aur Allah ke azab se bachne ka wahid rasta hai.
Surah 26 : 107
اِنِّیْ لَكُمْ رَسُوْلٌ اَمِیْنٌۙ
"Beshak, main tumhare liye ek amanatdar Rasool hoon."
Hazrat Nuh (علیہ السلام) ne apni dawat ke agle marhale mein apni risalat aur amanatdari ka elan kiya. Unhone apni qoum ko bataya ke woh Allah ke bheje hue Rasool hain aur unhone jo paigham un tak pahunchaya hai, woh bilkul sachcha aur amanatdari par mabni hai. "Amanatdar" ka lafz is baat ki zamanat hai ke Nuh (علیہ السلام) ne Allah ke paigham mein koi kami beshi nahi ki, na hi apni taraf se kuch milaya. Har Nabi apni qoum mein apni sachchai aur amanatdari ke liye mashhoor hota hai, taake log unki dawat par yaqeen kar sakein. Yeh bunyadi usool hai ke Allah ka Rasool hamesha amanatdar hota hai aur uski baat par bharosa kiya ja sakta hai.
Surah 26 : 108
فَاتَّقُوا اللّٰهَ وَ اَطِیْعُوْنِۚ
"Toh Allah se daro aur meri ita'at karo."
Pichli ayaton mein Nuh (علیہ السلام) ne apni risalat aur amanatdari ka zikr karne ke baad, apni qoum ko Allah se darne aur apni ita'at karne ka hukm diya. Yeh dono cheezein, Allah ka taqwa aur Rasool ki ita'at, deen ki bunyad hain. Allah se darna is baat ka taqaza karta hai ke uske ahkamat ki pairwi ki jaye aur uski nafarmani se bacha jaye. Aur Allah ke ahkamat Rasool ke zariye hi hum tak pahunchte hain, isliye Rasool ki ita'at darasal Allah hi ki ita'at hai. Nuh (علیہ السلام) ne apni qoum ko is baat ki taraf mutawajjeh kiya ke unki dawat ko qabool karna aur unki pairwi karna hi unke liye duniya aur akhirat mein kamyabi ka zariya hai.
Surah 26 : 109
وَ مَاۤ اَسْئَلُكُمْ عَلَیْهِ مِنْ اَجْرٍ١ۚ اِنْ اَجْرِیَ اِلَّا عَلٰى رَبِّ الْعٰلَمِیْنَۚ
"Aur main tumse is par koi ajr nahi mangta. Mera ajr toh sirf Rabb-ul-Alameen ke paas hai."
Hazrat Nuh (علیہ السلام) ne apni qoum ko yaqeen dilaya ke unki dawat ka maqsad koi duniyaawi faida ya ajr hasil karna nahi hai. Unhone wazeh kiya ke woh is tabligh aur hidayat ke badle mein unse koi mali ya duniyaawi muawza talab nahi karte. "Mera ajr toh sirf Rabb-ul-Alameen ke paas hai", is jumle se unki be-gharzi aur ikhlas zahir hota hai. Yeh ambiya (علیہم السلام) ki dawat ki ek ahem khasusiyat rahi hai ke woh sirf Allah ki raza aur akhirat ke sawab ke liye kaam karte hain. Isse logon ko unki dawat ki sachchai par mazeed yaqeen aata hai aur woh kisi shubhe mein nahi padte ke shayad Nabi ka koi zaati maqsad ho.
Surah 26 : 110
فَاتَّقُوا اللّٰهَ وَ اَطِیْعُوْنِؕ
"Toh Allah se daro aur meri ita'at karo."
Yeh Ayah, Ayah number 108 ki takrar hai, jismein Nuh (علیہ السلام) ne apni qoum ko dobara Allah se darne aur apni ita'at karne ka hukm diya. Quran mein is tarah ki takrar dawat ki ahmiyat aur uske bunyadi usoolon par zor dene ke liye hoti hai. Isse zahir hota hai ke Nuh (علیہ السلام) apni qoum ko baar baar is bunyadi baat ki taraf mutawajjeh kar rahe the ke unki najat aur kamyabi sirf Allah ke taqwa aur Rasool ki ita'at mein hai. Yeh takrar is baat ki bhi nishani hai ke Nuh (علیہ السلام) ne apni qoum ko mukammal taur par hidayat dene ki koshish ki aur un par hujjat qaim ki. Allah ka khauf aur Rasool ki pairwi hi sahih raah hai.
Surah 26 : 111
قَالُوْۤا اَنُؤْمِنُ لَكَ وَ اتَّبَعَكَ الْاَرْذَلُوْنَؕ
Unhone kaha, "Kya hum aap par iman layen jabke aapke pairokar kamzor log hain?"
Is Ayah mein qoum-e-Nuh ke sardaron ka takabbur aur jahalat wazeh hoti hai. Jab Hazrat Nuh (علیہ السلام) ne unhein Allah ki taraf bulaya, to unhone iman lane se inkar kar diya aur yeh aiteraz kiya ke woh Nuh (علیہ السلام) par kaise iman layen jabke unke pairokar sirf kamzor aur ghareeb log hain. Unhone Nuh (علیہ السلام) ke pairokaron ko 'arzaloon' (kamzor, haqeer, nichle tabqe ke log) keh kar unki tauheen ki. Yeh unki samajh ka qasoor tha ke woh logon ki qeemat unke maal-o-daulat aur samajik rutbe se lagate the, na ke unke taqwa aur iman se. Unka khayal tha ke agar Nuh (علیہ السلام) sacche Nabi hote, to bade log unke pairokar hote.
Yeh aiteraz har daur ke kuffar ne Anbiya-e-Kiram (علیہم السلام) par kiya hai, jaisa ke Rasoolullah (ﷺ) par bhi Makka ke sardaron ne kiya tha. Islam mein logon ki fazilat ka mayar sirf taqwa hai, na ke nasab ya maal.
Surah 26 : 112
قَالَ وَ مَا عِلْمِیْ بِمَا كَانُوْا یَعْمَلُوْنَۚ
(Nuh ne) kaha, "Mujhe kya ilm ke woh kya amal karte the?"
Hazrat Nuh (علیہ السلام) ne apni qoum ke sardaron ke aiteraz ka jawab dete hue farmaya ke unhein is baat ka koi ilm nahi ke unke pairokar pehle kya amal karte the. Unka farz sirf Allah ka paigham pahunchana hai, logon ke zahiri halat ya maazi ke aamal ki tahqeeq karna nahi. Nuh (علیہ السلام) ne wazeh kiya ke unka kaam logon ke dil ke halat ya unke maazi ke gunahon ka hisab lena nahi hai. Yeh Allah ka kaam hai. Ek Nabi ka kaam hidayat dena hai, aur jo bhi us hidayat ko qabool kare, chahe woh ghareeb ho ya kamzor, woh uski nazar mein barabar hai.
Is Ayah se yeh sabaq milta hai ke da'wat-e-deen dene wale ko logon ke zahiri halat ya maazi ke aamal par hukm nahi lagana chahiye, balki unhein Allah ki taraf bulana chahiye. Logon ke batini halat aur unke aamal ka ilm sirf Allah Ta'ala ko hai.
Surah 26 : 113
اِنْ حِسَابُهُمْ اِلَّا عَلٰى رَبِّیْ لَوْ تَشْعُرُوْنَۚ
Unka hisab to mere Rab ke zimme hai, agar tum samajhte ho.
Hazrat Nuh (علیہ السلام) ne apni qoum ke sardaron ko mazeed samjhaya ke unke pairokaron ka hisab lena unka kaam nahi hai, balki unka hisab to sirf Allah Ta'ala ke zimme hai. Agar woh is haqeeqat ko samajh sakte to unhein maloom hota ke logon ke darmiyan farq unke maal-o-daulat ya samajik rutbe ki bunyad par nahi kiya jata, balki unke aamal aur taqwa ki bunyad par kiya jata hai. Allah Ta'ala hi sab ke aamal ka hisab lene wala hai aur wohi behtareen insaf karne wala hai.
Yeh Ayah is baat par zor deti hai ke kisi bhi insaan ko doosre insaan ke aamal ka faisla karne ya us par hukm lagane ka ikhtiyar nahi hai. Yeh ikhtiyar sirf aur sirf Allah Ta'ala ke paas hai. Nabi ka kaam sirf Allah ka paigham pahunchana aur logon ko hidayat ki taraf bulana hai, na ke unke hisab kitab mein dakhal dena.
Surah 26 : 114
وَ مَاۤ اَنَا بِطَارِدِ الْمُؤْمِنِیْنَۚ
Aur main iman walon ko bhagane wala nahi.
Is Ayah mein Hazrat Nuh (علیہ السلام) ne qoum ke sardaron ke is mutalbe ko do-tok radd kar diya ke woh apne ghareeb aur kamzor pairokaron ko apne paas se hata dein. Unhone wazeh lafzon mein farmaya ke main iman walon ko bhagane wala nahi hoon. Ek Nabi ka farz hai ke woh har us shakhs ko qabool kare jo Allah par iman laye, chahe woh kisi bhi tabqe se talluq rakhta ho. Iman ki bunyad par sab log barabar hain aur kisi ko bhi uske ghareeb hone ki wajah se deen se door nahi kiya ja sakta.
Yeh usool Islam mein nihayat ahem hai ke deen mein koi nasli, mali ya samajik tafreeq nahi. Sab momin bhai bhai hain aur Allah ki nazar mein sab barabar hain. Nabi (علیہ السلام) ka darwaza har iman lane wale ke liye khula hai, aur unhein kisi bhi wajah se door karna Nabi ki shaan ke khilaf hai.
Surah 26 : 115
اِنْ اَنَا اِلَّا نَذِیْرٌ مُّبِیْنٌؕ
Main to bas ek khula darane wala hoon.
Hazrat Nuh (علیہ السلام) ne apni baat ka ikhtitam karte hue farmaya ke unka asal maqsad aur farz sirf yeh hai ke woh logon ko Allah ke azab se khula khula darayen. Unka kaam logon ke darmiyan samajik ya mali tafreeq karna nahi, na hi unke maazi ke aamal ka hisab lena hai. Unka farz sirf Allah ka paigham pahunchana aur logon ko aakhirat ke azab se mutanabbeh karna hai.
Yeh Ayah tamam Anbiya-e-Kiram (علیہم السلام) ke bunyadi farz ko wazeh karti hai. Woh Allah ki taraf se logon ko hidayat dene aur unhein buraiyon ke anjam se darane ke liye bheje gaye the. Unka kaam logon ko unki marzi ke mutabiq chalana nahi, balki Allah ke ahkamat ki taraf bulana hai. Jo is dawat ko qabool karega, woh kamyab hoga, aur jo inkar karega, woh nuqsan uthayega.
Surah 26 : 116
قَالُوْا لَئِنْ لَّمْ تَنْتَهِ یٰنُوْحُ لَتَكُوْنَنَّ مِنَ الْمَرْجُوْمِیْنَؕ
Unhone kaha, "Aye Nuh! Agar tum baaz na aaye to yaqeenan tum patthar mar kar halaak kar diye jaoge."
Is Ayah mein qaum-e-Nuh ki intehaai sarkashi aur takabbur ka izhar hota hai. Jab Nuh (AS) ne unko tauheed ki da'wat di aur shirk se mana kiya, to unhone da'wat ko qabool karne ke bajaye, Nuh (AS) ko khuli dhamki di. Unka kehna tha ke agar Nuh (AS) apni da'wat se baaz na aaye aur unke buton ki mukhalifat tark na ki, to unhe patthar maar kar halaak kar diya jayega. Yeh unki hadein paar karne aur zulm ki inteha thi. Unhone Allah ke Rasool ko qatl ki dhamki de kar apni tabahi ko dawat di. Yeh waqia batata hai ke kis tarah baaz qaumein apne anbiya ke khilaf shadeed dushmani par utar aati hain, aur unki da'wat ko rad karne ke liye har had tak gir jati hain. Nuh (AS) ne is dhamki ke bawajood apni da'wat jari rakhi, jo unki azmat aur sabr ki nishani hai.
Surah 26 : 117
قَالَ رَبِّ اِنَّ قَوْمِیْ كَذَّبُوْنِۚۖ
Nuh (AS) ne arz kiya, "Aye mere Rab! Beshak meri qaum ne mujhe jhutlaya hai."
Is Ayah mein Nuh (AS) apni qaum ki taraf se shadeed takzeeb aur mukhalifat ke baad Allah Ta'ala se faryad kar rahe hain. Jab unhone dekha ke unki qaum kisi bhi tarah iman lane ko tayyar nahi aur unki da'wat ko musalsal jhutla rahi hai, to unhone Allah ki bargah mein apni bechargi aur qaum ki sarkashi ka haal bayan kiya. Yeh dua Nuh (AS) ki Allah par mukammal tawakkul aur bharose ko zahir karti hai. Jab ek Nabi apni qaum se mayus ho jata hai, to woh sirf Allah ki taraf rujoo karta hai. Is faryad mein Nuh (AS) ne apni qaum ki takzeeb ka zikr kiya, jo is baat ki daleel hai ke unhone da'wat mein koi kasar nahi chhodi thi, lekin qaum ki zid aur inkar ne unhe is muqam tak pohncha diya ke woh Allah se madad talab karein. Yeh Ayah is baat ki bhi nishani hai ke anbiya (AS) bhi insani jazbaat rakhte hain aur mushkil waqt mein Allah se madad mangte hain.
Surah 26 : 118
فَافْتَحْ بَیْنِیْ وَ بَیْنَهُمْ فَتْحًا وَّ نَجِّنِیْ وَ مَنْ مَّعِیَ مِنَ الْمُؤْمِنِیْنَ
Pas mere aur unke darmiyan faisla kar de, aur mujhe aur jo mere saath momin hain unko nijaat de.
Nuh (AS) ne apni qaum ki taraf se musalsal takzeeb aur dhamkiyon ke baad Allah Ta'ala se do ahem cheezein talab ki: pehli, unke aur unki qaum ke darmiyan ek faisla kar diya jaye, aur doosri, unko aur unke saath iman lane walon ko nijaat di jaye. Yahan 'faisla' se murad Allah ka woh adl hai jo haq aur batil ke darmiyan farq wazeh kar dega, ya'ni azab ke zariye haq ko ghalib karna. Nuh (AS) ne apni aur apne sathiyon ki nijaat ki dua ki, jo is baat ki daleel hai ke Allah Ta'ala apne naik bandon ko hamesha mushkilat se bachata hai. Yeh dua is baat ko bhi wazeh karti hai ke jab da'wat-o-tabligh ke tamam darwaze band ho jayen aur qaum ki islah ki koi ummeed baqi na rahe, to Allah se faisle ki talab karna jaiz hai. Is dua ke baad hi Allah Ta'ala ne Nuh (AS) ko kashti banane ka hukm diya tha, jo aane wale azab se nijaat ka zariya bani.
Surah 26 : 119
فَاَنْجَیْنٰهُ وَ مَنْ مَّعَهٗ فِی الْفُلْكِ الْمَشْحُوْنِۚ
Pas humne unko aur jo unke saath the, bhari hui kashti mein nijaat di.
Is Ayah mein Allah Ta'ala ne Nuh (AS) ki dua ko qabool farmaya aur unko aur unke saath iman lane walon ko azab-e-ilaahi se nijaat di. 'Al-Fulk al-Mashhoon' se murad woh kashti hai jo Allah ke hukm se Nuh (AS) ne banai thi aur jismein har qism ke janwaron ke jode aur momineen ko sawar kiya gaya tha. Yeh kashti Allah ki qudrat aur Nuh (AS) ki da'wat par iman lane walon ke liye rehmat aur aman ka zariya bani. Jab zameen par toofan aaya aur har taraf pani hi pani ho gaya, to sirf yahi kashti thi jo Allah ke hukm se tairti rahi aur usmein maujood logon ko mehfooz rakha. Yeh waqia is baat ki daleel hai ke Allah Ta'ala apne Rasoolon aur unke pairukaron ko hamesha mushkil waqt mein bachata hai aur unke dushmano ko tabah karta hai. Yeh iman walon ke liye ek azeeem nishani aur sabr ka phal hai.
Surah 26 : 120
ثُمَّ اَغْرَقْنَا بَعْدُ الْبٰقِیْنَؕ
Phir uske baad humne baqi rehne walon ko gharq kar diya.
Is Ayah mein Allah Ta'ala ne Nuh (AS) ki qaum ke sarkash aur kafir afraad ke dardnak anjaam ka zikr kiya hai. Jab Nuh (AS) aur unke saath iman lane walon ko kashti mein nijaat de di gayi, to Allah ne un tamam logon ko gharq kar diya jinhone Nuh (AS) ki da'wat ko jhutlaya aur unpar zulm kiya tha. Yeh azab unki takzeeb, inkar aur zulm ka natija tha. Allah Ta'ala ne unhe pani ke toofan mein dooba kar halaak kar diya, taake dunya ko yeh sabaq mile ke Allah ke Rasoolon ki mukhalifat aur unki da'wat ko jhutlana kis qadar sangeen anjaam ka ba'is banta hai. Yeh waqia is baat ki bhi daleel hai ke Allah ka azab jab aata hai to koi usse bach nahi sakta, siwaye unke jin par Allah ki rehmat ho. Is tarah Allah Ta'ala ne haq aur batil ke darmiyan faisla kar diya aur iman walon ko kamyabi aur kuffar ko tabahi se dochar kiya.
Surah 26 : 121
اِنَّ فِیْ ذٰلِكَ لَاٰیَةً وَ مَا كَانَ اَكْثَرُهُمْ مُّؤْمِنِیْنَ
Beshak is mein ek nishani hai, aur un mein se aksar iman lane wale na the.
Yeh ayat Fir'aun aur Bani Israel ke qisse ke ikhtitam par aati hai, jo is baat par zor deti hai ke jo waqiyat bayan kiye gaye hain woh Allah Ta'ala ki qudrat aur hikmat ki wazeh nishaniyan hain. Fir'aun ki tabahi aur Bani Israel ki najat mein har aqalmand ke liye ibarat hai. Magar afsos ki baat yeh hai ke in wazeh nishaniyon ke bawajood, aksar log iman nahi laate. Yeh insani fitrat ka ek pehlu hai ke woh haqeeqat ko dekh kar bhi usse inkar karte hain ya us par ghaur nahi karte. Quran-e-Kareem baar baar guzri hui qaumon ke anjam se sabaq lene ki talqeen karta hai, taake log apni ghaflat se bedar hon aur Allah ki taraf rujoo karein. Makkah ke mushrikeen ko bhi in qisson ke zariye tanbeeh ki ja rahi thi.
Surah 26 : 122
وَ اِنَّ رَبَّكَ لَهُوَ الْعَزِیْزُ الرَّحِیْمُ
Aur beshak aapka Rabb hi zabardast quwwat wala, nihayat meherban hai.
Yeh ayat Surah Ash-Shu'ara mein mukhtalif anbiya (alaihimus salam) ke qisson ke ikhtitam par baar baar dohrai jati hai. Yeh Allah Ta'ala ke do ahem sifaton ko ujaagar karti hai: Al-Aziz (Zabardast Quwwat Wala) aur Ar-Rahim (Nihayat Meherban). Allah ki Azmat aur Quwwat ka izhar Fir'aun jaise sarkash badshah ki tabahi mein hua, jabke uski Rehmat Bani Israel ko zulm se najat dilane aur unhe ek naya jeevan bakhshne mein zahir hui. Yeh ayat batati hai ke Allah Ta'ala apni qudrat se jo chahe kar sakta hai, koi uske faisle ko badal nahi sakta. Aur uski rehmat uske ghazab par ghalib hai. Woh un logon ko saza deta hai jo uski nafarmani karte hain, lekin un logon par reham bhi karta hai jo tauba karte hain aur uski taraf rujoo karte hain.
Surah 26 : 123
كَذَّبَتْ عَادُ الْمُرْسَلِیْنَ
Qaum-e-Aad ne Rasoolon ko jhutlaya.
Is ayat se Qaum-e-Aad ka qissa shuru hota hai, jo ke ek qadeem aur taqatwar qaum thi. Unhone Allah ke bheje hue Rasoolon ko jhutlaya. Quran mein aksar jab kisi qaum ka zikr hota hai, to
Surah 26 : 126
فَاتَّقُوا اللّٰهَ وَ اَطِیْعُوْنِۚ
Toh Allah se daro aur meri itaat karo.
Hazrat Hood (Alaihis Salam) ne apni qaum ko Allah Ta'ala se darne aur unki itaat karne ki dawat di. Yeh dawat har nabi ki bunyadi dawat rahi hai. Taqwa ka matlab hai Allah ke azab se bachne ke liye uske ahkamaat par amal karna aur uski nafarmani se bachna. Aur Rasool ki itaat darasal Allah ki itaat hai, kyunki Rasool Allah ke paigham ko logon tak pahunchate hain aur uski wazahat karte hain.
Is ayat mein Hazrat Hood (A.S.) ne apni risalat ki bunyad par apni qaum se Allah ke khauf aur apni pairwi ka mutalba kiya. Yeh is baat ki daleel hai ke Allah se darna aur uske Rasool ki itaat karna hi kamyabi ka rasta hai. Jo log Ambiya (A.S.) ki dawat ko qabool karte hain, woh dunya aur akhirat dono mein falah pate hain.
Surah 26 : 127
وَ مَاۤ اَسْئَلُكُمْ عَلَیْهِ مِنْ اَجْرٍۚ اِنْ اَجْرِیَ اِلَّا عَلٰى رَبِّ الْعٰلَمِیْنَؕ
Aur main tum se is par koi ajr nahi mangta, mera ajr toh sirf Rab-ul-Alameen ke paas hai.
Hazrat Hood (Alaihis Salam) ne apni qaum se wazeh taur par farmaya ke woh apni da'wat-o-tabligh par unse kisi qism ka koi ajr ya badla talab nahi karte. Ambiya-e-Kiram (Alaihimus Salam) ka yahi tareeqa raha hai ke woh Allah ke deen ki dawat sirf Allah ki raza aur uski khushnudi ke liye dete hain. Unka ajr aur unka sawab sirf aur sirf Allah Ta'ala ke paas hota hai, jo tamam jahanon ka Rab hai.
Is baat ka zikr Quran-e-Kareem mein mukhtalif Ambiya (A.S.) ke hawale se kiya gaya hai, taake logon ko yaqeen ho ke Ambiya (A.S.) ki dawat mein koi dunyawi garz shamil nahi hoti. Yeh is baat ki alamat hai ke unki dawat sachi aur khalis thi, aur woh sirf Allah ke hukm ki pairwi kar rahe the. Isse unki da'wat ki sachai aur be-gharzi zahir hoti hai.
Surah 26 : 128
اَتَبْنُوْنَ بِكُلِّ رِیْعٍ اٰیَةً تَعْبَثُوْنَ
Kya tum har oonchi jagah par be-faida nishaniyan banate ho, sirf khel-kood ke liye?
Hazrat Hood (Alaihis Salam) ne apni qaum, Qaum-e-Aad, ko unki dunyawi masroofiyat aur be-maqsad imaraton par malamat ki. Woh log har oonchi jagah par bade bade mehal aur nishaniyan banate the, jo sirf unki shaan-o-shaukat aur takabbur ka izhar the, na ke kisi faide ya zaroorat ke liye. Yeh imaratein unki be-faida mashghuliyat aur dunyawi zeenat mein ghark hone ki nishani thi.
Is ayat mein 'aayah' se murad oonche qile, mehal ya minar hain jo woh sirf apni taqat aur shaan dikhane ke liye banate the. 'Ta'bathoon' ka matlab hai be-faida kaam karna, khel-kood mein masroof rehna. Nabi (A.S.) ne unhe is baat par mutanabbeh kiya ke woh apni quwwat aur daulat ko be-ja aur be-maqsad kamo mein zaya kar rahe hain, jabke unhe Allah ki ibadat aur akhirat ki tayyari karni chahiye thi.
Surah 26 : 129
وَ تَتَّخِذُوْنَ مَصَانِعَ لَعَلَّكُمْ تَخْلُدُوْنَۚ
Aur tum bade bade qile banate ho, shayad tum hamesha rahoge.
Hazrat Hood (Alaihis Salam) ne Qaum-e-Aad ki ek aur ghalat soch ki nishandahi ki. Woh log bade bade mazboot qile aur imaratein banate the, is guman mein ke shayad woh inke zariye dunya mein hamesha qayam rahenge. Yeh unki maut aur akhirat se ghaflat ki alamat thi. Insan ki fitrat mein hai ke woh dunyawi cheezon se dil laga leta hai aur maut ko bhool jata hai.
'Masani' se murad bade bade qile, mehal, ya pani ke zakhire karne ki jaghein hain, jo unki taqat aur daulat ka izhar the. Nabi (A.S.) ne unhe yaad dilaya ke kitni bhi mazboot imaratein bana lo, maut se koi nahi bach sakta. Har cheez fani hai aur har jaan ko maut ka maza chakhna hai. Is ayat mein dunyawi zindagi ki faniyat aur akhirat ki tayyari ki ahmiyat par zor diya gaya hai.
Surah 26 : 130
وَ اِذَا بَطَشْتُمْ بَطَشْتُمْ جَبَّارِیْنَۚ
Aur jab tum pakadte ho toh jabbar ban kar pakadte ho.
Hazrat Hood (Alaihis Salam) ne Qaum-e-Aad ke zulm aur jabr par bhi tanqeed ki. Woh log apni taqat aur quwwat ka istemal logon par zulm karne aur unhe dabane ke liye karte the. Jab woh kisi ko pakadte the ya kisi par qabu pate the, toh bade zalim aur jabbarana tareeqe se pesh aate the. Unke andar reham aur insaf ka koi jazba nahi tha.
Is ayat mein 'batash' ka matlab hai taqat ka istemal karna, pakadna ya saza dena. Aur 'jabbarin' ka matlab hai zalim, mutakabbir aur jabr karne wale. Nabi (A.S.) ne unhe is baat par mutanabbeh kiya ke Allah Ta'ala zalimon ko pasand nahi karta aur unka anjam bura hota hai. Yeh ayat is baat ki taraf ishara karti hai ke taqat ka sahi istemal insaf aur reham ke sath hona chahiye, na ke zulm aur jabr ke liye. Allah Ta'ala ne Qaum-e-Aad ko unke zulm aur kufr ki wajah se tabah kar diya tha.
Surah 26 : 131
فَاتَّقُوا اللّٰهَ وَ اَطِیْعُوْنِۚ
To Allah se daro aur meri itaat karo.
Yeh Ayah Hazrat Saleh (AS) ki apni qaum Thamud ko dawat ka hissa hai. Woh unhe Allah se darne aur unki (Saleh AS ki) itaat karne ka hukm de rahe hain. Taqwa ka matlab hai Allah ke azab se bachne ke liye uske ahkamat par amal karna aur uski nafarmani se bachna. Aur Rasool ki itaat darasal Allah hi ki itaat hai, kyunki Rasool Allah ke paigham ko logon tak pahunchate hain. Is mein tauheed aur risalat dono ki bunyadi taleem shamil hai. Jo log Allah se darte hain aur uske Rasool ki itaat karte hain, woh duniya aur akhirat mein kamyabi pate hain.
Surah 26 : 132
وَ اتَّقُوا الَّذِیْۤ اَمَدَّكُمْ بِمَا تَعْلَمُوْنَۚ
Aur us zaat se daro jisne tumhe un cheezon se nawaza jinhe tum jante ho.
Is Ayah mein Hazrat Saleh (AS) apni qaum ko Allah ki un nematon ki yaad dila rahe hain jin se woh waqif the. "Bima ta'lamoon" (jinhe tum jante ho) se murad woh zahiri nematen hain jo unki zindagi mein maujood thin aur jinhe woh roz marra dekhte aur istemal karte the. Yeh nematen unke liye Allah ki qudrat aur rehmat ki nishaniyan thin. In nematon ko dekh kar unhe Allah ka shukr ada karna chahiye tha aur uski nafarmani se bachna chahiye tha. Allah ne insano ko beshumar nematon se nawaza hai, jin mein sehat, maal, aulad, aur zameen ki paidawar shamil hain. In nematon ka sahih istemal aur Allah ka shukr ada karna hi taqwa ka taqaza hai.
Surah 26 : 133
اَمَدَّكُمْ بِاَنْعَامٍ وَّ بَنِیْنَۚۙ
Usne tumhe maweshi aur beton se nawaza.
Yeh Ayah pichli Ayah ki tafseel hai, jisme un nematon ka zikr hai jinhe qaum-e-Thamud janti thi. Allah ne unhe maweshion (an'aam) se nawaza tha, jo unke liye sawari, doodh, gosht aur un ka zariya the. Isi tarah, unhe beton (baneen) se bhi nawaza, jo unki naslon ko aage badhane aur unki quwwat ka sabab the. Yeh dono cheezein us waqt ki muasharat mein daulat aur izzat ki alamat thin. Allah ne in nematon ko unki zindagi ko asan banane aur unhe khushhali dene ke liye ata kiya tha. In nematon ka shukr ada karna aur unhe Allah ki marzi ke mutabiq istemal karna har musalman par lazim hai.
Surah 26 : 134
وَ جَنّٰتٍ وَّ عُیُوْنٍۚ
Aur baghon aur chashmon se.
Is Ayah mein Allah ki mazeed nematon ka zikr hai jo usne qaum-e-Thamud ko ata ki thin. Unhe baghon (jannat) se nawaza gaya tha jahan phal aur sabziyan ugti thin, aur chashmon (uyoon) se jinka pani unke liye aur unke maweshion ke liye zindagi ka sabab tha. Yeh nematen unki zameen ki zarkhezi aur unki khushhali ki nishani thin. Allah Ta'ala ne insano ko aisi beshumar nematon se nawaza hai taake woh uski qudrat aur rehmat par ghaur karein aur uske shukr guzar bande banen. In nematon ka sahih istemal aur Allah ki ibadat mein lagana hi asal kamyabi hai.
Surah 26 : 135
اِنِّیْۤ اَخَافُ عَلَیْكُمْ عَذَابَ یَوْمٍ عَظِیْمٍؕ
Beshak main tum par ek bade din ke azab se darta hoon.
Hazrat Saleh (AS) apni qaum ko Allah ki nematon ki yaad dilane ke baad, unhe akhirat ke azab se darate hain. "Azab-e-yaumin azeem" se murad Qayamat ka din hai, jab Allah Ta'ala insano ke aamal ka hisab lega. Yeh din apni shiddat aur dehshat ki wajah se "azeem" (bada) kaha gaya hai. Saleh (AS) ka maqsad tha ke unki qaum Allah ki nafarmani se baaz aa jaye aur uski itaat ikhtiyar kare, taake woh is bade din ke azab se bach saken. Yeh Ayah is baat ki taraf ishara karti hai ke Allah ke paighambar sirf khushkhabri dene wale hi nahi hote, balki woh logon ko buri anjam se darane wale bhi hote hain. Taqwa ikhtiyar karna hi is azab se bachne ka wahid rasta hai.
Surah 26 : 136
قَالُوْا سَوَآءٌ عَلَیْنَاۤ اَوَ عَظْتَ اَمْ لَمْ تَكُنْ مِّنَ الْوٰعِظِیْنَ
Unhon ne kaha, "Hum par barabar hai, chahe aap naseehat karein ya na karein, hum naseehat karne walon mein se nahi hain."
Is Ayah mein qaum-e-Thamud ki sarkashi aur naseehat se beparwahi ka zikr hai. Jab Allah ke Nabi Saleh (AS) ne unhein Allah ki taraf bulaya aur azaab se daraya, to unhon ne jawab mein kaha ke unke liye naseehat karna ya na karna ek jaisa hai. Unka yeh kehna unki zid aur kufr ki inteha thi. Woh apne aaba-o-ajdaad ke tareeqon par qaim rehna chahte the aur kisi nayi baat ko tasleem karne ko tayyar nahi the. Unhon ne Nabi ki dawat ko mazaaq mein liya aur uski qadar na ki, jo unki badbakhti ki wajah bani.
Yeh unki taraf se Allah ke paighambar ki dawat ko khuli baghawat thi. Unhon ne khud ko naseehat qubool karne walon mein shamil na karne ka elaan kiya, jo unke mustaqbil ke anjaam ki taraf ishara karta hai.
Surah 26 : 137
اِنْ هٰذَاۤ اِلَّا خُلُقُ الْاَوَّلِیْنَ
Yeh to bas pehle logon ki rawish hai.
Is Ayah mein qaum-e-Thamud ne Nabi Saleh (AS) ki dawat ko rad karte hue kaha ke yeh to bas pehle logon ki purani baatein hain. Unka maqsad tha ke jo kuch Saleh (AS) farma rahe hain, woh koi nayi baat nahi, balkay unke aaba-o-ajdaad bhi isi tarah ki baatein karte the. Woh is baat se inkar kar rahe the ke unki zindagi aur maut ka koi hisab hoga ya unhein dobara uthaya jayega. Unka yeh qaul unki jahalat aur haq se inkar ki daleel tha.
Woh apne purane tareeqon par qaim rehna chahte the aur kisi nayi baat ko tasleem nahi karna chahte the. Unhon ne haqeeqat se aankhein churayein aur Allah ke paighambar ki dawat ko sirf ek riwayat samajh kar rad kar diya, jo unki gumrahi ki wajah bani.
Surah 26 : 138
وَ مَا نَحْنُ بِمُعَذَّبِیْنَ
Aur hum par azaab nahi aayega.
Is Ayah mein qaum-e-Thamud ne apni sarkashi aur ghaflat ka izhar karte hue kaha ke unhein kisi qism ka azaab nahi diya jayega. Unhein apni taqat, maal-o-daulat aur shohrat par ghamand tha aur woh Allah ke azaab ko mamooli samajhte the. Unka yeh qaul unki badbakhti ki nishani thi ke woh Allah ke Nabi ki tanbeeh ko mazaaq samajh rahe the aur anjaam se bekhabar the.
Yeh unki intehai nafarmani aur haqeeqat se aankhein churane ki daleel tha. Woh yeh samajhte the ke unhein koi nuqsan nahi pahuncha sakta, jabkay Allah ki pakad bahut sakht hai. Unka yeh ghamand hi unki halakat ka sabab bana, kyunki unhon ne Allah ki qudrat aur uske azaab ki shiddat ko nazar-andaaz kar diya.
Surah 26 : 139
فَكَذَّبُوْهُ فَاَهْلَكْنٰهُمْ اِنَّ فِیْ ذٰلِكَ لَاٰیَةً وَ مَا كَانَ اَكْثَرُهُمْ مُّؤْمِنِیْنَ
Pas unhon ne unhein jhutlaya, to hum ne unhein halak kar diya. Beshak is mein ek nishani hai, aur un mein se aksar imaan lane wale nahi the.
Is Ayah mein Allah Ta'ala ne qaum-e-Thamud ke anjaam ka zikr kiya hai. Jab unhon ne Nabi Saleh (AS) ko jhutlaya aur unki naseehat ko rad kar diya, to Allah ne unhein sakht azaab se halak kar diya. Unki halakat mein un logon ke liye ek bari nishani hai jo ghaflat mein hain aur Allah ke paighambaron ko jhutlate hain. Is se maloom hota hai ke Allah ki pakad bahut sakht hai aur woh zalimon ko chhorta nahi.
Is qaum mein aksar log imaan lane wale nahi the, isliye woh azaab ke mustahiq hue. Yeh Ayah is baat ki daleel hai ke jab koi qaum Allah ke paighambar ki dawat ko musalsal rad karti hai aur sarkashi ikhtiyar karti hai, to uska anjaam halakat hota hai. Is waqiye mein aane wali naslon ke liye ibrat aur naseehat hai.
Surah 26 : 140
وَ اِنَّ رَبَّكَ لَهُوَ الْعَزِیْزُ الرَّحِیْمُ
Aur beshak aapka Rab hi zabardast quwwat wala, nihayat meherban hai.
Yeh Ayah pichli ayaton ke anjaam ke baad Allah Ta'ala ki sifaton ka bayan karti hai. Allah Al-Azeez hai, yaani woh zabardast quwwat wala hai, har cheez par ghalib hai, aur koi uske azaab ko rok nahi sakta. Usne Thamud ko halak kiya, yeh uski qudrat ki nishani thi. Uska azaab uski qudrat ka izhar hai.
Aur woh Ar-Raheem bhi hai, yaani nihayat meherban hai. Usne apni rehmat se logon ko hidayat ke liye paighambar bheje, unhein mauqa diya ke woh tauba karein aur seedhi raah ikhtiyar karein. Lekin jab woh had se guzar gaye aur apni sarkashi par qaim rahe, to uski qudrat ne unhein pakad liya. Yeh Ayah Allah ki do mukhtalif sifaton ko bayan karti hai: uski qudrat aur uski rehmat, jo uski zaat mein jama hain.
Surah 26 : 141
كَذَّبَتْ ثَمُوْدُ الْمُرْسَلِیْنَ
Samood ne rasoolon ko jhutlaya.
Is ayat mein Allah Ta'ala qaum-e-Samood ke inkar-e-risalat ka zikr farma rahe hain. Jis tarah qaum-e-Nuh ne apne rasool ko jhutlaya tha, isi tarah Samood ne bhi kiya. Darasal, kisi ek rasool ko jhutlana tamam rasoolon ko jhutlane ke mutaradif hai, kyunke sabhi rasool ek hi Allah ki taraf se ek hi bunyadi paigham lekar aaye the. Isliye, jab Samood ne apne rasool Hazrat Salih (AS) ko jhutlaya, to goya unhone tamam rasoolon ko jhutlaya.
Quran-e-Majeed mein mukhtalif maqamat par qaum-e-Samood ka zikr kiya gaya hai, jahan unki sarkashi aur Allah ke nishaniyon ko jhutlane ka bayan hai. Unki taraf Hazrat Salih (AS) ko bheja gaya tha taake woh unhe tauheed ki dawat dein aur shirk se rokein.
Surah 26 : 142
اِذْ قَالَ لَهُمْ اَخُوْهُمْ صٰلِحٌ اَلَا تَتَّقُوْنَ
Jab unke bhai Salih ne unse kaha, "Kya tum darte nahi ho?"
Is ayat mein Allah Ta'ala bayan farma rahe hain ke jab Hazrat Salih (AS) ne apni qaum, Samood, ko dawat di. Unhe "unka bhai" kaha gaya hai, jo is baat ki nishani hai ke woh unhi mein se the, unke qabeelay aur nasl se talluq rakhte the. Is rishte dari ka zikr isliye kiya gaya taake unhe yeh ehsas dilaya ja sake ke Salih (AS) unke khair khwah hain aur unki bhalai chahte hain.
Hazrat Salih (AS) ne unse sawal kiya, "Kya tum darte nahi ho?" Is sawal ka maqsad unhe Allah ke azab se darana aur unki ghaflat ko todna tha. Woh unhe shirk aur nafarmani ke anjam se agah kar rahe the aur taqwa ikhtiyar karne ki talqeen kar rahe the, jo ke har rasool ki dawat ka bunyadi juzv raha hai.
Surah 26 : 143
اِنِّیْ لَكُمْ رَسُوْلٌ اَمِیْنٌ
Beshak main tumhare liye ek amanatdar rasool hoon.
Hazrat Salih (AS) ne apni qaum ke samne apni risalat aur amanatdari ka elan kiya. Yeh elan is baat ki daleel tha ke woh Allah ke sachche paighambar hain aur unhone kabhi apni qaum se jhoot nahi bola tha. "Amanatdar" ka lafz is baat ki tasdeeq karta hai ke woh Allah ke paigham ko uski asal shakal mein logon tak pahunchate the, usmein koi kami beshi nahi karte the.
Har nabi aur rasool apni qaum mein apni amanatdari aur sachchai ke liye mash'hoor hote the, taake log unki baat par bharosa kar sakein. Hazrat Salih (AS) ne bhi apni qaum ko yaqeen dilaya ke woh Allah ki taraf se bheje gaye hain aur unka paigham haq hai, ismein koi shakk-o-shubah nahi.
Surah 26 : 144
فَاتَّقُوا اللّٰهَ وَ اَطِیْعُوْنِ
To Allah se daro aur meri ita'at karo.
Apni amanatdari aur risalat ka elan karne ke baad, Hazrat Salih (AS) ne apni qaum ko do bunyadi hidayat dein: Allah se daro aur meri ita'at karo. Yeh dono hidayat deen-e-Islam ki bunyad hain. Allah ka taqwa ikhtiyar karna is baat ka taqaza karta hai ke insaan Allah ke ahkamat ki pabandi kare aur uski nafarmani se bache.
Aur rasool ki ita'at karna isliye zaroori hai kyunke rasool Allah ke ahkamat aur hidayat ko logon tak pahunchane ka zariya hote hain. Rasool ki ita'at darasal Allah ki ita'at hai. Is tarah, Salih (AS) ne apni qaum ko Allah ki wahdaniyat aur uske ahkamat par amal karne ki dawat di, jiske liye unhe Allah ne bheja tha.
Surah 26 : 145
وَ مَاۤ اَسْئَلُكُمْ عَلَیْهِ مِنْ اَجْرٍ اِنْ اَجْرِیَ اِلَّا عَلٰى رَبِّ الْعٰلَمِیْنَ
Aur main tumse is par koi ajr nahi mangta. Mera ajr to sirf rab-ul-alameen ke paas hai.
Is ayat mein Hazrat Salih (AS) ne apni qaum ko bataya ke woh apni dawat aur tabligh par unse kisi qism ka koi ajr ya badla nahi chahte. Yeh tamam anbiya-e-karam ki sunnat rahi hai ke woh apni qaumon se koi dunyawi faida talab nahi karte the. Unka maqsad sirf aur sirf Allah ki raza hasil karna aur uske paigham ko logon tak pahunchana hota tha.
Hazrat Salih (AS) ne wazeh kiya ke unka ajr sirf aur sirf Rab-ul-Alameen ke paas hai. Is baat ka zikr karne se unki dawat ki sachchai aur be-gharzi mazeed wazeh ho jati hai. Yeh is baat ki daleel hai ke woh sirf Allah ke liye kaam kar rahe the aur unka koi zaati matlab nahi tha. Isse logon ko unki dawat par bharosa karne mein aasani hoti hai.
Surah 26 : 146
اَتُتْرَكُوْنَ فِیْ مَا هٰهُنَاۤ اٰمِنِیْنَ
Kya tum yahan aman mein chhod diye jaoge?
Is Ayah mein Allah Ta'ala, Hazrat Saleh (AS) ki zubani qaum-e-Thamud se sawal karte hain ke kya tumhein is duniya mein hamesha ke liye aman mein chhod diya jayega? Yeh sawal unki ghaflat aur duniya ki na'maton par itraane par tanbeeh hai. Qaum-e-Thamud apni daulat, zameen aur mazboot imaraton par fakhr karti thi aur samajhti thi ke unhein koi nuqsan nahi pahuncha sakta. Allah Ta'ala unhein yaad dila rahe hain ke yeh duniya ki zindagi aur uski na'matein fani hain, aur in par bharosa karna bewaqoofi hai. Asal aman aur sukoon sirf Allah ki ita'at aur aakhirat ki fikr mein hai. Is Ayah ka maqsad unhein duniya ki be-sabati aur aakhirat ki tayyari ki taraf mutawajjeh karna hai.
Surah 26 : 147
فِیْ جَنّٰتٍ وَّ عُیُوْنٍ
Baaghon aur chashmon mein.
Yeh Ayah pichli Ayah ki wazahat hai, jismein qaum-e-Thamud ki un na'maton ka zikr hai jin par woh ghaflat mein mubtala the. Allah Ta'ala farmate hain ke kya tumhein baaghon aur chashmon mein aman se chhod diya jayega? Yeh unki khushhali aur zarkhezi ki nishaniyan theen. Unke paas bade bade baagh the jahan phal aur sabziyan ugti theen, aur zameen se pani ke chashme phootte the jo unki zameenon ko sairab karte the. Yeh sab Allah ki taraf se un par in'aam the, lekin unhone in na'maton ka shukr ada karne ke bajaye, inhein apni taqat aur daulat ka zariya samajh liya. Is zikr ka maqsad unhein ehsas dilana hai ke yeh sab kuch Allah ki ata hai aur woh jab chahe isko wapas le sakta hai.
Surah 26 : 148
وَّ زُرُوْعٍ وَّ نَخْلٍ طَلْعُهَا هَضِیْمٌ
Aur khetiyon aur khajooron mein jinke guchhe narm-o-nazuk hain.
Is Ayah mein mazeed un na'maton ka zikr hai jin par qaum-e-Thamud fakhr karti thi. Allah Ta'ala farmate hain ke kya tumhein khetiyon aur khajooron mein aman se chhod diya jayega, jinke guchhe narm-o-nazuk hain? Yeh unki zameen ki paidawar aur khajooron ki bahutayat ki taraf ishara hai. Khajoor unke liye ek ahem ghiza aur tijarat ka zariya the. "Tal'uha hadeem" ka matlab hai ke unke khajooron ke guchhe itne narm aur nazuk the ke aasani se tode ja sakte the, jo unki zameen ki zarkhezi aur unki mehnat ka nateeja tha. Yeh na'matein unke liye Allah ki taraf se rizq theen, lekin unhone inhein apni taqat aur khushhali ka sabab samajh kar Allah ki nafarmani ki. Saleh (AS) unhein in na'maton ki haqeeqat se aagah kar rahe the.
Surah 26 : 149
وَ تَنْحِتُوْنَ مِنَ الْجِبَالِ بُیُوْتًا فٰرِهِیْنَ
Aur tum pahadon ko tarash kar ghar banate ho, itrate hue.
Is Ayah mein qaum-e-Thamud ki ek aur khaasiyat ka zikr hai jo unki taqat aur shaan-o-shaukat ki nishani thi. Allah Ta'ala farmate hain ke tum pahadon ko tarash kar ghar banate ho, itrate hue. Qaum-e-Thamud pahadon ko tarash kar mazboot aur khubsurat ghar banane mein mahir thi. Yeh unki engineering aur fun-e-ta'meer ki bulandi ko zahir karta hai. "Farheen" ka matlab hai itrate hue, ghamand karte hue, ya khush hote hue. Woh apni is maharat aur taqat par fakhr karte the aur samajhte the ke unke ye mazboot ghar unhein har khatre se mehfooz rakhenge. Saleh (AS) unhein yaad dila rahe the ke yeh taqat aur maharat bhi Allah ki ata hai aur is par ghamand karna beja hai, kyunki Allah ki qudrat ke samne yeh sab be-haqeeqat hai.
Surah 26 : 150
فَاتَّقُوا اللّٰهَ وَ اَطِیْعُوْنِ
Pas Allah se daro aur meri ita'at karo.
In tamam duniya ki na'maton aur taqat ke zikr ke baad, Hazrat Saleh (AS) apni qaum ko asal dawat dete hain. Is Ayah mein woh farmate hain, "Pas Allah se daro aur meri ita'at karo." Yeh dawat un tamam na'maton ke zikr ke baad aati hai taake qaum ko ehsas ho ke in sab cheezon ke bawajood, unki asal zimmedari Allah ka taqwa ikhtiyar karna aur uske Rasool ki pairwi karna hai. Taqwa ka matlab hai Allah ke azab se bachne ke liye uske ahkamat par amal karna aur uski nafarmani se bachna. Rasool ki ita'at Allah ki ita'at hai. Saleh (AS) unhein samjha rahe the ke unki duniya ki khushhali aur taqat unhein Allah ki pakad se nahi bacha sakti, aur sirf Allah ki farmabardari mein hi unki nijat hai. Yeh dawat har daur ki insaniyat ke liye sabaq hai.
Surah 26 : 151
وَ لَا تُطِیْعُوْۤا اَمْرَ الْمُسْرِفِیْنَ
Aur hadd se guzarne walon ka kehna na mano.
Is Ayah mein Allah Ta'ala Musrifeen (hadd se tajawuz karne walon) ki itaat se mana farma rahe hain. Yeh hukm Hazrat Saleh (Alaihis Salam) ne apni qaum ko diya tha, jaisa ke pichli Ayaat mein zikr hai. Musrifeen woh log hain jo Allah ki hudood ko todte hain, gunahon mein mubtala rehte hain aur burai ko farogh dete hain. Unki itaat karna goya fasaad mein hissa lena hai. Islam hamesha insaan ko hidayat deta hai ke woh sirf Allah aur uske Rasool ki itaat kare aur un logon ki pairwi se bache jo gumrahi aur fasaad ki taraf bulate hain. Yeh ek aam usool hai jo har daur aur har muashre par lagu hota hai.
Surah 26 : 152
الَّذِیْنَ یُفْسِدُوْنَ فِی الْاَرْضِ وَ لَا یُصْلِحُوْنَ
Jo zameen mein fasaad phailate hain aur islah nahi karte.
Yeh Ayah pichli Ayah mein zikr kiye gaye 'Musrifeen' ki mazeed wazahat karti hai. Unki bunyadi sifat yeh hai ke woh zameen mein fasaad phailate hain aur islah nahi karte. Fasaad se murad har qism ki burai hai, chahe woh aqeede mein shirk ho, muashre mein zulm-o-sitam ho, ya ikhlaqi bigaad ho. Yeh log aman aur sukoon ko barbad karte hain aur kisi bhi qism ki behtari ya islah ke khwahishmand nahi hote. Ambiya (Alaihimus Salam) ka paigham hamesha islah aur aman ka hota hai, jabke fasaadi log iske bar-aks tabahi aur bigaad ka sabab bante hain. Isliye unki itaat se sakhti se mana kiya gaya hai.
Surah 26 : 153
قَالُوْۤا اِنَّمَاۤ اَنْتَ مِنَ الْمُسَحَّرِیْنَ
Unhon ne kaha: "Tum to bas jadoogar ho."
Jab Hazrat Saleh (Alaihis Salam) ne apni qaum ko tauheed aur islah ki dawat di, to unhon ne inkar kiya aur un par ilzaam lagaya. Is Ayah mein unka jawab bayan kiya gaya hai ke unhon ne kaha: "Tum to bas musahhareen mein se ho." 'Musahhareen' se murad woh shakhs hai jis par jadoo kiya gaya ho ya jo jadoo ke asar mein ho, ya phir woh jo khud jadoo karta ho. Yeh Ambiya (Alaihimus Salam) ke khilaf mushrikeen ka ek aam ilzaam tha taake unki dawat ko batil qaraar diya ja sake aur logon ko unse door rakha ja sake. Is ilzaam ka maqsad Hazrat Saleh (Alaihis Salam) ki nabuwwat ko jhutlana tha.
Surah 26 : 154
مَاۤ اَنْتَ اِلَّا بَشَرٌ مِّثْلُنَا فَاتِ بِاٰیَةٍ اِنْ كُنْتَ مِنَ الصّٰدِقِیْنَ
Tum hum jaise hi ek bashar ho. Agar tum sacche ho to koi nishani lao.
Qaum-e-Thamud ne Hazrat Saleh (Alaihis Salam) par jadoo ka ilzaam lagane ke baad, unki nabuwwat ko is bunyad par bhi rad kiya ke "Tum hum jaise hi ek bashar ho." Yeh bhi Ambiya (Alaihimus Salam) ke khilaf mushrikeen ka ek aam aitraaz tha ke Allah ne insaan ko Rasool kyun banaya. Unka khayal tha ke Rasool ko farishta hona chahiye. Iske baad unhon ne Hazrat Saleh (Alaihis Salam) se koi nishani (mojza) talab ki, yeh kehte hue ke "Agar tum sacche ho to koi nishani lao." Yeh unka imtehan tha, aur Allah Ta'ala ne Ambiya (Alaihimus Salam) ko aise mojze ataa farmaye hain jo unki nabuwwat ki daleel hote hain.
Surah 26 : 155
قَالَ هٰذِهٖ نَاقَةٌ لَّهَا شِرْبٌ وَّ لَكُمْ شِرْبُ یَوْمٍ مَّعْلُوْمٍ
Saleh ne kaha: "Yeh hai ek oontni, iske liye paani peene ka ek din muqarrar hai aur tumhare liye bhi ek din muqarrar hai."
Jab qaum-e-Thamud ne Hazrat Saleh (Alaihis Salam) se mojze ka mutalaba kiya, to Allah Ta'ala ne unki dua qubool ki aur ek ajeeb-o-ghareeb oontni (Naqa) zahir farmai. Is Ayah mein Hazrat Saleh (Alaihis Salam) ne apni qaum ko is mojze ke bare mein bataya aur uske mutaliq shara'it wazeh keen. Unhon ne farmaya: "Yeh hai ek oontni, iske liye paani peene ka ek din muqarrar hai aur tumhare liye bhi ek din muqarrar hai." Iska matlab tha ke ek din oontni kunwein se paani piyegi aur doosre din qaum ke log. Yeh oontni Allah ki taraf se ek khuli nishani thi aur uski be-hurmati ya usko nuqsan pahunchana Allah ke azab ko dawat dena tha. Yeh mojza Hazrat Saleh (Alaihis Salam) ki nabuwwat ki sacchai ka saboot tha.
Surah 26 : 156
وَ لَا تَمَسُّوْهَا بِسُوْٓءٍ فَیَاْخُذَكُمْ عَذَابُ یَوْمٍ عَظِیْمٍ
Aur usko buri niyat se haath na lagana, warna tumhe ek bade din ka azab pakad lega.
Is ayat mein Allah Ta'ala qaum-e-Samood ko tanbeeh farma rahe hain ke woh Hazrat Salih (AS) ki moajizati untni ko kisi bhi qism ka nuqsan na pahunchayein. Yeh untni Allah ki taraf se unke liye ek nishani thi, aur uske sath ek khas muamla tha: ek din woh pani peeti aur ek din qaum. Allah ne unhe sakhti se mana kiya tha ke usko chheda na jaye ya usko takleef na di jaye. Agar unhone aisa kiya, to unpar ek bade din ka shadeed azab nazil hoga. Yeh azab itna sakht hoga ke uski shiddat se bachna mumkin na hoga. Is hukm ka maqsad Allah ki qudrat aur uske paighambar ki risalat ki tasdeeq karna tha, aur iski khilaf warzi ka anjaam bahut bura tha.
Surah 26 : 157
فَعَقَرُوْهَا فَاَصْبَحُوْا نٰدِمِیْنَۙ
Phir unhone us untni ko qatl kar diya, aur subah hote hi woh pachtane lage.
Is ayat mein Allah Ta'ala bayan farma rahe hain ke qaum-e-Samood ne, Allah ke hukm aur Nabi Salih (AS) ki tanbeeh ke bawajood, apni sargaroshi aur kufr ki wajah se us untni ko qatl kar diya. Unhone Allah ke nishan ki be-hurmati ki aur uski nafarmani ki. Jab unhone yeh jurm kiya, to unhe foran apni ghalti ka ehsaas hua aur woh pachtane lage. Lekin us waqt tak bahut der ho chuki thi. Unki nadamat unhe Allah ke azab se bacha na saki. Yeh unki sargaroshi aur Allah ke nishanat ko jhutlane ka nateeja tha. Quran mein mukhtalif maqamat par is waqiye ka zikr hai, jahan unki sargaroshi aur anjaam ko wazeh kiya gaya hai.
Surah 26 : 158
فَاَخَذَهُمُ الْعَذَابُ١ؕ اِنَّ فِیْ ذٰلِكَ لَاٰیَةً١ؕ وَ مَا كَانَ اَكْثَرُهُمْ مُّؤْمِنِیْنَ
Phir unhe azab ne pakad liya. Beshak is mein ek nishani hai, aur un mein se aksar log imaan lane wale na the.
Jab qaum-e-Samood ne Allah ke hukm ki khilaf warzi karte hue untni ko qatl kar diya, to unpar Allah ka shadeed azab nazil hua. Yeh azab ek cheekh ki shakal mein aaya jisne unhe halak kar diya. Allah Ta'ala farmate hain ke is waqiye mein yaqeenan ek badi nishani hai un logon ke liye jo ghaur karte hain. Yeh nishani is baat ki daleel hai ke Allah apne paighambaron ki hifazat karta hai aur nafarmanon ko saza deta hai. Iske bawajood, un mein se aksar log imaan lane wale nahi the, jaisa ke unke amal se zahir hua. Yeh ayat un logon ke liye ibrat hai jo Allah ke nishanat ko jhutlate hain aur uski nafarmani karte hain.
Surah 26 : 159
وَ اِنَّ رَبَّكَ لَهُوَ الْعَزِیْزُ الرَّحِیْمُ۠ ۧ ۧ
Aur beshak tera Rab hi zabardast qudrat wala, nihayat meharban hai.
Is ayat mein Allah Ta'ala apni sifaat ka zikr farma rahe hain. Farmaya ke tera Rab hi zabardast qudrat wala hai (Al-Aziz), yani woh har cheez par ghalib hai, koi uske faisle ko badal nahi sakta, aur woh apne dushmano se intiqam lene par qadir hai. Isi ke sath woh nihayat meharban bhi hai (Ar-Rahim), yani woh apne bandon par bahut reham karne wala hai. Usne apne paighambaron ko bheja, unhe moajizat diye, aur logon ko hidayat di. Yeh ayat Allah ki qudrat aur rehmat ke darmiyan tawazun ko zahir karti hai. Woh azab dene par qadir hai, lekin uski rehmat bhi har cheez par chhayi hui hai, aur woh tauba karne walon ko maaf karta hai.
Surah 26 : 160
كَذَّبَتْ قَوْمُ لُوْطِ اِ۟لْمُرْسَلِیْنَۚۖ
Qaum-e-Loot ne Rasoolon ko jhutlaya.
Is ayat se Allah Ta'ala qaum-e-Loot (AS) ka qissa shuru karte hain. Farmaya ke qaum-e-Loot ne Rasoolon ko jhutlaya. Jab koi qaum kisi ek Nabi ko jhutlati hai, to goya woh tamam Rasoolon ko jhutlati hai, kyunke sab Rasool ek hi Allah ki taraf se ek hi paigham le kar aaye the. Hazrat Loot (AS) ko Allah ne unki qaum ki taraf bheja tha jo bad-tareen fahashi mein mubtala thi. Unhone Allah ke paigham ko qabool nahi kiya aur apne Nabi ki baat ko rad kar diya. Is tarah unhone Allah ke tamam paighambaron ko jhutla diya. Yeh unki sargaroshi aur kufr ki inteha thi, jiski wajah se unpar Allah ka azab nazil hua.
Surah 26 : 161
اِذْ قَالَ لَهُمْ اَخُوْهُمْ لُوْطٌ اَلَا تَتَّقُوْنَ
Jab unke bhai Loot (Alaihis Salam) ne unse kaha, "Kya tum Allah se darte nahi?"
Is Ayah mein Allah Ta'ala Hazrat Loot (Alaihis Salam) ka zikr farma rahe hain jab unhone apni qaum ko Allah ke azab se daraya. Hazrat Loot (A.S.) ko unka bhai isliye kaha gaya kyunki woh unhi ki qaum se the, agarche woh unke khooni rishtedar nahi the, lekin rishta-e-insaniyat aur watan ki wajah se unhe bhai kaha gaya. Unhone apni qaum se sawal kiya, "Kya tum Allah se darte nahi?" Is sawal mein unhe Allah ke azab se daraya gaya aur unki bad-amaliyon par tanbeeh ki gayi. Unki qaum us waqt duniya ki sabse badtareen bad-akhlaqi mein mubtala thi, jaisa ke Quran ki deegar ayaton mein wazeh kiya gaya hai. Hazrat Loot (A.S.) ne unhe Allah ke khauf aur taqwa ki taraf bulaya, taake woh apni buri aadaton se baaz aa jayen aur Allah ki raza hasil karein.
Surah 26 : 162
اِنِّیْ لَكُمْ رَسُوْلٌ اَمِیْنٌ
Beshak main tumhare liye ek amanatdar Rasool hoon.
Hazrat Loot (Alaihis Salam) ne apni qaum ko Allah ke azab se darane ke baad apni risalat aur amanatdari ka elaan kiya. Unhone farmaya, "Beshak main tumhare liye ek amanatdar Rasool hoon." Is baat ka matlab yeh tha ke jo paigham woh Allah ki taraf se laaye hain, woh bilkul sachcha aur durust hai, usmein koi kami ya beshi nahi ki gayi. Har Nabi aur Rasool apni qaum ke liye amanatdar hota hai, kyunki woh Allah ke ehkamaat ko bagair kisi tabdeeli ke logon tak pahunchata hai. Hazrat Loot (A.S.) ne is baat se apni qaum par yeh wazeh kiya ke unka maqsad sirf Allah ka paigham pahunchana hai aur woh is zimmedari ko poori amanatdari ke saath ada kar rahe hain. Is tarah unhone apni dawat ki bunyad ko mazboot kiya.
Surah 26 : 163
فَاتَّقُوا اللّٰهَ وَ اَطِیْعُوْنِ
To Allah se daro aur meri ita'at karo.
Pichli ayaton mein apni risalat aur amanatdari ka elaan karne ke baad, Hazrat Loot (Alaihis Salam) ne apni qaum ko do bunyadi ehkamaat diye: "To Allah se daro aur meri ita'at karo." Allah se darna (Taqwa) is baat ka taqaza karta hai ke insaan Allah ke ehkamaat ki pabandi kare aur uski nafarmani se bache. Aur Rasool ki ita'at karna darasal Allah hi ki ita'at karna hai, kyunki Rasool Allah ke paigham ko logon tak pahunchate hain. Quran-e-Kareem mein kayi maqamaat par Allah Ta'ala ne apni ita'at ke saath Rasool ki ita'at ka bhi hukm diya hai. Yeh dono cheezein ek doosre se wabasta hain. Hazrat Loot (A.S.) ne apni qaum ko is baat ki taraf mutawajjeh kiya ke unki najat aur kamyabi Allah ke taqwa aur unki (Rasool ki) ita'at mein hi hai.
Surah 26 : 164
وَ مَاۤ اَسْئَلُكُمْ عَلَیْهِ مِنْ اَجْرٍ اِنْ اَجْرِیَ اِلَّا عَلٰى رَبِّ الْعٰلَمِیْنَ
Aur main tumse is (dawat) par koi ujrat nahi mangta. Mera ajar to sirf Rab-ul-Alameen ke paas hai.
Hazrat Loot (Alaihis Salam) ne apni dawat ki bunyad ko mazeed mazboot karte hue farmaya ke woh apni qaum se is paigham-e-haq ke badle mein koi ujrat ya badla nahi chahte. Unhone wazeh kiya, "Aur main tumse is (dawat) par koi ujrat nahi mangta. Mera ajar to sirf Rab-ul-Alameen ke paas hai." Yeh Anbiya-e-Kiram (Alaihimus Salam) ki aam sunnat rahi hai ke woh apni dawat-o-tableegh ke badle logon se koi duniyaawi faida talab nahi karte the. Unka maqsad sirf Allah ki raza hasil karna aur logon ko hidayat ki taraf bulana hota tha. Is baat se unhone apni dawat ki khuloos aur be-gharzi ko zahir kiya, taake qaum ko yeh shuba na ho ke woh kisi duniyaawi maqsad ke liye unhe bula rahe hain. Unka mukammal bharosa Allah Ta'ala par tha ke wahi unhe is mehnat ka ajar denge.
Surah 26 : 165
اَتَاْتُوْنَ الذُّكْرَانَ مِنَ الْعٰلَمِیْنَ
Kya tum jahan walon mein se mardon ke paas jate ho?
Is Ayah mein Hazrat Loot (Alaihis Salam) ne apni qaum ki sabse badi bad-akhlaqi aur fahaashi ki taraf ishara kiya. Unhone unse sawal kiya, "Kya tum jahan walon mein se mardon ke paas jate ho?" Yeh sawal inkar aur mazammat ke taur par tha, jo unke is qabeeh amal ki shiddat ko zahir karta hai. Qaum-e-Loot ka yeh amal, jise 'Lawaatat' kaha jata hai, insani fitrat ke khilaf aur Allah ke ehkamaat ki sarasar nafarmani thi. Isse pehle kisi qaum ne yeh burai nahi ki thi. Quran-e-Kareem mein Surah Al-A'raf aur Surah Hud mein bhi is waqiye ka zikr hai. Hazrat Loot (A.S.) ne unhe is ghinaune amal se rokne ki koshish ki, kyunki yeh amal na sirf akhlaqi taur par ghalat tha, balki isse samaj mein fasaad aur tabahi aati hai. Unhone unhe is gunah se tauba karne aur Allah ki taraf rujoo karne ki dawat di.
Surah 26 : 166
وَ تَذَرُوْنَ مَا خَلَقَ لَكُمْ رَبُّكُمْ مِّنْ اَزْوَاجِكُمْ بَلْ اَنْتُمْ قَوْمٌ عٰدُوْنَ
Aur tum chhod dete ho jo tumhare Rab ne tumhare liye tumhari biwiyon mein se paida kiya hai? Balki tum hadd se badhne wale log ho.
Is Ayah mein Hazrat Lut (علیہ السلام) apni qaum ko unki bad-amali par sarzanish kar rahe hain. Woh unse poochte hain ke kya tum un aurton ko chhod dete ho jinhe Allah Ta'ala ne tumhare liye biwiyon ke taur par paida kiya hai, taake tum unse jaiz tareeqe se apni khwahishat poori kar sako? Aur iske bajaye tum mardon se bad-faeli karte ho? Yeh unki fitrat ke khilaaf aur Allah ke ahkamaat ki sar-sar khilaaf-warzi thi. Hazrat Lut (علیہ السلام) ne unhe 'hadd se badhne wale log' (قوم عادون) kaha, kyunki unhone Allah ki hudood ko paar kar diya tha aur fitri rishton ko tark karke ghair-fitri aur haram kaam mein mulawwis ho gaye the. Yeh unki gumrahi aur baghawat ki inteha thi.
Surah 26 : 167
قَالُوْا لَئِنْ لَّمْ تَنْتَهِ یٰلُوْطُ لَتَكُوْنَنَّ مِنَ الْمُخْرَجِیْنَ
Unhone kaha, "Agar tum baaz na aaye, ae Lut, to tum zaroor nikaal diye jaoge."
Jab Hazrat Lut (علیہ السلام) ne apni qaum ko unki bad-amaliyon se rokte hue Allah ke azab se daraya, to unhone jawab mein unhe dhamki di. Unhone kaha ke agar tum apni is dawat aur naseehat se baaz na aaye aur hamare tareeqe par aitraz karna na chhoda, to hum tumhe is basti se nikaal denge. Yeh unki sarkashi aur haq se inkar ki nishani thi. Is dhamki se zahir hota hai ke woh apni gumrahi par is qadar datay hue the ke nabi ki baat sunne ke bajaye, unhe hi shehar badar karne ki dhamki de rahe the. Unhe apni ghalati ka ehsaas tak na tha, balki woh apni bad-amali ko sahih samajhte the.
Surah 26 : 168
قَالَ اِنِّیْ لِعَمَلِكُمْ مِّنَ الْقَالِیْنَ
Lut ne kaha, "Beshak main tumhare is amal se sakht nafrat karne walon mein se hoon."
Apni qaum ki dhamki ke jawab mein, Hazrat Lut (علیہ السلام) ne mazeed wazahat ki ke woh unke is ghaleez amal se kis qadar nafrat karte hain. Unhone do-tok alfaz mein kaha ke main tumhare is kaam se sakht nafrat karne walon mein se hoon. Yeh sirf zubani nafrat nahi thi, balki yeh Allah ke hukm ki pairwi mein unke dil ki gehraiyon se nikli hui nafrat thi. Is Ayah mein Lut (علیہ السلام) ne apni bezaari ka izhar kiya taake unki qaum ko yeh maloom ho jaye ke unka nabi unke is amal ko kisi bhi surat mein qabool nahi karta aur isse mukammal taur par alag hai. Yeh unki dawat ka ek ahem juz tha ke woh burai se mukammal taur par kinara kash the.
Surah 26 : 169
رَبِّ نَجِّنِیْ وَ اَهْلِیْ مِمَّا یَعْمَلُوْنَ
(Lut ne dua ki) "Aye mere Rab, mujhe aur mere ghar walon ko unke is amal se nijaat de."
Jab Hazrat Lut (علیہ السلام) ne dekha ke unki qaum kisi bhi surat mein apni bad-amali se baaz nahi aa rahi aur unki naseehat ka koi asar nahi ho raha, balki woh ulta unhe dhamkiyan de rahe hain, to unhone Allah Ta'ala se dua ki. Unhone apne Rab se iltija ki ke unhe aur unke ghar walon ko un logon ke bure aamal aur unke nateejay mein aane wale azab se nijaat de. Yeh dua is baat ki daleel hai ke jab insaan har taraf se mayoos ho jaye aur logon ki islah ki koi umeed baqi na rahe, to woh sirf Allah ki taraf rujoo karta hai. Lut (علیہ السلام) ne apni aur apne ghar walon ki salamati ke liye Allah se madad talab ki.
Surah 26 : 170
فَنَجَّیْنٰهُ وَ اَهْلَهٗۤ اَجْمَعِیْنَ
Phir humne usko aur uske sab ghar walon ko nijaat di.
Hazrat Lut (علیہ السلام) ki dua ke jawab mein, Allah Ta'ala ne unhe aur unke ghar walon ko us azab se nijaat di jo unki qaum par nazil hone wala tha. Is Ayah mein Allah Ta'ala ne farmaya ke humne unhe aur unke tamam ghar walon ko bacha liya. Is mein unki biwi shamil nahi thi, kyunki woh kafiron mein se thi aur apni qaum ke aamal ki taraf mail thi. Yeh Allah Ta'ala ki taraf se apne naik bandon ke liye madad aur inam hai jo haq par qaim rehte hain aur burai se kinara kash rehte hain. Is waqiye se yeh sabaq milta hai ke Allah apne muttaqi bandon ko har mushkil aur azab se nijaat deta hai.
Surah 26 : 171
اِلَّا عَجُوْزًا فِی الْغٰبِرِیْنَ
Siwaaye ek budhiya ke jo peechhe reh jaane walon mein thi.
Yeh ayat Hazrat Lut (AS) ki qaum ki tabahi ke waqiye ka silsila jari rakhti hai. Pichli ayaton mein Allah Ta'ala ne Lut (AS) aur unke ghar walon ko bacha lene ka zikr kiya tha, siwaaye unki biwi ke. Yahan 'ajoozan fil ghabireen' se muraad Lut (AS) ki biwi hai. Woh budhiya hone ke bawajood, apne shohar ke paigham par imaan na layi aur apni qaum ke kufr aur badkari mein shareek rahi. Chunancha, jab Allah ka azab nazil hua, to woh bhi unhi logon mein shamil thi jinhein tabah kar diya gaya.
Iska zikr Surah Hud (11:81) aur Surah Al-Hijr (15:60) mein bhi milta hai, jahan farishton ne Lut (AS) ko bataya tha ke unki biwi peechhe reh jaane walon mein se hogi. Yeh is baat ki nishani hai ke rishte dari ya qurbat, imaan ke bagair koi faida nahi deti.
Surah 26 : 172
ثُمَّ دَمَّرْنَا الْاٰخَرِیْنَ
Phir humne doosron ko tabah kar diya.
Is ayat mein Allah Ta'ala ne Hazrat Lut (AS) ki qaum ke baaki logon ki mukammal tabahi ka zikr farmaya hai. Jab Lut (AS) aur unke imaan lane wale ghar wale us basti se nikal gaye, to Allah ne un logon par apna azab nazil kiya jinhone kufr aur badkari mein hadd se tajawuz kiya tha. 'Doosron ko tabah kar diya' se muraad woh sab log hain jo Lut (AS) ki dawat ko jhutlaya aur unki biwi samet, unke gunahon mein shareek rahe.
Yeh tabahi itni shadeed thi ke unki bastiyon ko zameen mein dhansa diya gaya aur un par patharon ki barish barsayi gayi. Is mein un logon ke liye ek sabaq hai jo Allah ke Rasoolon ki mukhalifat karte hain aur unki hudood ko phalangte hain. Allah ka azab jab aata hai to woh kisi ko nahi chhodta, siwaaye unke jin par Allah ki rehmat ho.
Surah 26 : 173
وَ اَمْطَرْنَا عَلَیْهِمْ مَّطَرًا فَسَآءَ مَطَرُ الْمُنْذَرِیْنَ
Aur humne un par ek khaas qism ki barish barsayi, to kya hi buri barish thi un logon par jinhein daraya gaya tha.
Yeh ayat Hazrat Lut (AS) ki qaum par nazil hone wale azab ki tafseel bayan karti hai. Allah Ta'ala ne un par 'ek khaas qism ki barish' barsayi, jo darasal aag ke patharon ki barish thi. Yeh koi mamooli barish nahi thi jo zameen ko serab karti, balkay yeh tabahi aur halakat ki barish thi. Quran-e-Kareem mein is barish ko mukhtalif maqamat par 'hijarat min sijjeel' (mitti ke pakke hue pathar) kaha gaya hai.
Surah Hud (11:82) mein farmaya gaya: "Phir jab hamara hukm aa gaya, to humne us basti ko upar neeche kar diya aur un par kankar ke pathar barsaye jo teh-ba-teh the."
Is barish ne un logon ko jinhone Allah ke Rasool ki nafarmani ki thi, mukammal taur par tabah kar diya. Chunancha farmaya gaya ke "kya hi buri barish thi un logon par jinhein daraya gaya tha". Yeh is baat ki daleel hai ke Allah ka azab jab aata hai to woh nihayat shadeed aur dardnak hota hai, aur un logon ke liye jo anbiya ki dawat ko jhutlate hain, yeh azab unke liye ek dardnak anjaam hota hai.
Surah 26 : 174
اِنَّ فِیْ ذٰلِكَ لَاٰیَةً وَ مَا كَانَ اَكْثَرُهُمْ مُّؤْمِنِیْنَ
Beshak is mein ek nishani hai, aur un mein se aksar imaan laane wale na the.
Is ayat mein Allah Ta'ala ne Hazrat Lut (AS) ki qaum ke waqiye ko ek 'ayat' ya nishani qarar diya hai. Yeh waqiya sirf ek tareekhi qissa nahi, balkay har zamane ke logon ke liye ek gehri naseehat aur ibrat hai. Yeh nishani is baat ki hai ke Allah Ta'ala apne Rasoolon ki madad karta hai aur unke mukhalifeen ko tabah karta hai, taake log Allah ki qudrat aur uske azab se daren.
Agla jumla "aur un mein se aksar imaan laane wale na the" is haqeeqat ko wazeh karta hai ke hamesha haq ke manne walon ki tadaad kam hoti hai aur batil parast logon ki aksariyat hoti hai. Yeh baat Quran mein kayi maqamat par bayan ki gayi hai ke aksar log shukr guzar nahi hote, ya imaan nahi late. Is mein Nabi Akram (SAW) aur unke sahaba ke liye tasalli thi ke agar Makka ke aksar log imaan nahi la rahe, to yeh koi nayi baat nahi, pichli qaumon ka bhi yahi haal tha. Haq ki pehchan tadaad se nahi, balkay daleel aur hidayat se hoti hai.
Surah 26 : 175
وَ اِنَّ رَبَّكَ لَهُوَ الْعَزِیْزُ الرَّحِیْمُ
Aur beshak aapka Rab hi zabardast quwwat wala, nihayat meherban hai.
Yeh ayat Surah Ash-Shu'ara ki un ayaton ka ek mustaqil ikhtitam hai jo mukhtalif anbiya ke qisson ke baad aati hain. Is mein Allah Ta'ala ki do azeem sifaton ka zikr hai: Al-Aziz (zabardast quwwat wala) aur Ar-Rahim (nihayat meherban). Allah ka Aziz hona is baat ki daleel hai ke woh har cheez par ghalib hai, koi uske azab ko rok nahi sakta, aur woh apni qudrat se jo chahe kar sakta hai, jaisa ke pichli qaumon ki tabahi mein dekha gaya.
Doosri taraf, uska Rahim hona is baat ki nishani hai ke woh apne bandon par nihayat meherban hai. Woh imaan walon ko azab se bachata hai, un par apni rehmat nazil karta hai, aur tauba karne walon ko maaf kar deta hai. Yeh dono sifatein ek saath zikr ki gayi hain taake yeh wazeh ho ke Allah ki qudrat aur uski rehmat dono be-misaal hain. Woh apni qudrat se kafiron ko saza deta hai aur apni rehmat se momineen ko nawazta hai. Is mein Nabi Akram (SAW) aur unke ummat ke liye tasalli aur ummeed dono ka paigham hai.
Surah 26 : 176
كَذَّبَ اَصْحٰبُ لْئَیْكَةِ الْمُرْسَلِیْنَۚۖ
Aika walon ne Rasoolon ko jhutlaya.
Is ayat mein Aika walon ka zikr hai, jinhon ne Allah ke bheje hue Rasoolon ko jhutlaya. Aika, ek darakhton aur ghane jangal wala ilaqah tha, jahan Hazrat Shu'aib (Alaihis Salam) ko bheja gaya tha. Unki qaum ke log na sirf Allah ki wahdaniyat se inkar karte the, balki woh naap tol mein kami karte aur logon ka maal ghasab karte the. Jab koi qaum kisi ek Rasool ko jhutlati hai, to darasal woh tamam Rasoolon ko jhutlati hai, kyunki sabhi Rasool ek hi Allah ki taraf se ek hi bunyadi paigham le kar aaye the. Unka inkar sirf Shu'aib (A.S.) ka inkar nahi tha, balki Allah ke har paigham aur har Rasool ka inkar tha.
Surah 26 : 177
اِذْ قَالَ لَهُمْ شُعَیْبٌ اَلَا تَتَّقُوْنَۚ
Jab unse Shu'aib ne kaha, 'Kya tum Allah se darte nahi?'
Is ayat mein Hazrat Shu'aib (Alaihis Salam) ki dawat ka aghaz bayan kiya gaya hai. Unhone apni qaum se sabse pehle Taqwa (Allah ka khauf) ikhtiyar karne ki dawat di. Taqwa ka matlab hai Allah ke azab se bachne ke liye uske ahkamat par amal karna aur uski nafarmani se bachna. Yeh har Rasool ki dawat ka bunyadi juz raha hai. Unhone unhein yaad dilaya ke woh Allah ki qudrat aur uske hisab se ghafil na hon. Unki qaum ke log shirk aur maali bad-diyanti mein mubtala the, isliye Taqwa ki dawat unke liye sabse ahem thi taake woh apni ghalat rawish se baaz aa saken aur Allah ke azab se bach saken.
Surah 26 : 178
اِنِّیْ لَكُمْ رَسُوْلٌ اَمِیْنٌۙ
Beshak main tumhare liye ek amanatdar Rasool hoon.
Hazrat Shu'aib (Alaihis Salam) ne apni dawat ko mazeed wazeh karte hue apni amanatdari ka elan kiya. Har Nabi aur Rasool apni qaum ke liye amanatdar hota hai, kyunki woh Allah ke paigham ko baghair kisi tabdeeli ya kami beshi ke logon tak pahunchata hai. Yeh amanatdari is baat ki daleel hai ke jo paigham woh de rahe hain, woh unka apna banaya hua nahi, balki Allah ki taraf se hai aur woh usay poori sachchai aur imandari ke saath pesh kar rahe hain. Is se qaum ko unki baat par bharosa karne ki targhib milti hai. Ek Rasool ka amanatdar hona uski risalat ki bunyadi shart hai, jis par uski dawat ki bunyad qaim hoti hai.
Surah 26 : 179
فَاتَّقُوا اللّٰهَ وَ اَطِیْعُوْنِۚ
To Allah se daro aur meri ita'at karo.
Is ayat mein Hazrat Shu'aib (Alaihis Salam) ne apni qaum ko do ahem hidayat di hain: Allah se daro aur meri ita'at karo. Allah ka khauf (Taqwa) insaan ko buraiyon se rokta hai aur neki ki taraf raghib karta hai. Aur jab Allah ka koi Rasool bheja jata hai, to uski ita'at karna darasal Allah ki ita'at karna hai. Kyunki Rasool Allah ke hukm se hi baat karta hai aur uske ahkamat ki tablig karta hai. Lehaza, Rasool ki ita'at ke baghair Allah ki ita'at ka dawa be-bunyad hai. Yeh dono cheezein ek doosre se wabasta hain aur kamyabi ke liye lazmi hain. Jis qaum ne Rasool ki ita'at se inkar kiya, usne darasal Allah ke hukm se inkar kiya.
Surah 26 : 180
وَ مَاۤ اَسْئَلُكُمْ عَلَیْهِ مِنْ اَجْرٍ١ۚ اِنْ اَجْرِیَ اِلَّا عَلٰى رَبِّ الْعٰلَمِیْنَؕ
Aur main tumse is par koi ajr nahi mangta. Mera ajr to sirf Rabbul Aalameen ke paas hai.
Hazrat Shu'aib (Alaihis Salam) ne apni dawat ki sachchai aur be-gharzi ko mazeed wazeh karte hue farmaya ke woh is tablig-e-risalat par apni qaum se koi ajr ya badla nahi mangte. Yeh tamam Anbiya (Alaihimus Salam) ki sunnat rahi hai ke unhone kabhi apni dawat ke badle duniya ka koi faida talab nahi kiya. Unka ajr sirf aur sirf Allah Rabbul Aalameen ke paas hai. Is baat ka zikr is liye kiya jata hai taake log yeh na sochen ke Rasool kisi dunyawi maqsad ya shakhsi faide ke liye yeh paigham laaye hain. Yeh is baat ki daleel hai ke unka maqsad sirf Allah ki raza aur logon ki hidayat hai, na ke koi zaati matlab. Is se dawat ki qabooliyat ka imkan badh jata hai.
Surah 26 : 181
اَوْفُوا الْكَیْلَ وَ لَا تَكُوْنُوْا مِنَ الْمُخْسِرِیْنَ
Pura naapo aur ghaata dene walon mein se na bano.
Is Ayat mein Allah Ta'ala ne naap tol mein insaaf aur amanatdari ka hukum diya hai. Musalmanon ko hidayat ki ja rahi hai ke woh jab bhi koi cheez naapen ya tolen, to usay poora aur sahih tareeqe se anjaam dein. Is mein kisi qism ki kami ya be-imani se bachne ki takeed hai.
"Aur ghaata dene walon mein se na bano" ka matlab hai ke logon ke huqooq ko dabane ya unhein unki cheezon mein kami dene se parhez karo. Yeh sirf tijarat tak mehdood nahi, balkay har muamle mein insaaf aur amanatdari ka taqaza karta hai. Quran majeed mein kayi maqamaat par naap tol mein insaaf ki takeed ki gayi hai, jo muaasharti adl ki bunyad hai.
Surah 26 : 182
وَزِنُوْا بِالْقِسْطَاسِ الْمُسْتَقِیْمِ
Aur sahih tarazu se tolo.
Yeh Ayat pichli Ayat ki mazeed wazahat hai aur naap tol mein adl o insaaf ki ahmiyat ko ujaagar karti hai. Allah Ta'ala ne hukum diya hai ke jab bhi koi cheez toli jaye, to woh "Qistas-il-Mustaqeem" yani bilkul seedhe aur sahih tarazu se toli jaye. Qistas se murad woh tarazu hai jo adl aur insaaf ke mayar par poora utarta ho, jis mein kisi qism ki be-imani ya dhoka dahi ka imkan na ho.
Is hukum ka maqsad yeh hai ke logon ke darmayan muaamlaat mein kisi qism ki na-insaafi na ho. Islam muaasharti adl aur huqooq-ul-ibad ki hifazat par bahut zor deta hai, aur naap tol mein kami karna ya dhoka dena iske bilkul khilaf hai. Yeh sirf tijarat hi nahi, balkay har qism ke len den mein imandari aur sachai ki talqeen hai.
Surah 26 : 183
وَ لَا تَبْخَسُوا النَّاسَ اَشْیَآءَهُمْ وَ لَا تَعْثَوْا فِی الْاَرْضِ مُفْسِدِیْنَ
Aur logon ko unki cheezon mein kami na do, aur zameen mein fasaad phailate hue mat phiro.
Is Ayat mein do ahem hidayat di gayi hain. Pehli yeh ke logon ko unki cheezon mein kami na do. Iska matlab hai ke kisi ke maal, huqooq, ya mehnat mein kami na ki jaye. Yeh na sirf naap tol mein kami karne se mana karta hai, balkay har us amal se rokta hai jis se kisi doosre ka haq mara jaye ya usay nuqsan pahunche. Is mein kisi ki qeemat kam lagana, ya uski cheez ko kharab keh kar sasta khareedna bhi shamil hai.
Doosri hidayat yeh hai ke zameen mein fasaad phailate hue mat phiro. Fasaad se murad har woh amal hai jo aman, insaaf aur behtari ke khilaf ho. Is mein qatl o gharat, zulm, be-imani, aur har woh kaam shamil hai jo muaashare mein bigaad paida kare. Allah Ta'ala ne insaan ko zameen par khalifa banaya hai aur usay iski islah ka hukum diya hai, na ke is mein fasaad barpa karne ka.
Surah 26 : 184
وَ اتَّقُوا الَّذِیْ خَلَقَكُمْ وَ الْجِبِلَّةَ الْاَوَّلِیْنَ
Aur us zaat se daro jisne tumhe aur pehli makhlooqat ko paida kiya.
Yeh Ayat Hazrat Shuaib (AS) ki apni qaum ko ki gayi naseehat ka hissa hai. Woh apni qaum ko Allah Ta'ala ke azab se darate hue uski qudrat aur rububiyat ki taraf tawajjuh dila rahe hain. Farmaya gaya hai ke us zaat se daro jisne tumhe paida kiya aur tumhari takhleeq ki. Is mein insaan ki apni zaat par gaur karne ki dawat hai ke woh kis tarah wajood mein aaya.
Mazeed farmaya "aur pehli makhlooqat ko paida kiya". Is se murad woh qaumein hain jo tumse pehle guzri hain, jinhein Allah ne paida kiya aur phir unke aamaal ki wajah se unhein halak kar diya. Is mein un logon ke liye ek sabaq hai ke agar woh bhi Allah ke ahkamaat ki nafarmani karenge to unka anjaam bhi wahi hoga jo pehli qaumon ka hua. Taqwa (Allah ka khauf) hi har burai se bachne aur bhalai ikhtiyar karne ki bunyad hai.
Surah 26 : 185
قَالُوْۤا اِنَّمَاۤ اَنْتَ مِنَ الْمُسَحَّرِیْنَ
Unhone kaha, "Tum to jadu kiye hue logon mein se ho."
Yeh Ayat Hazrat Shuaib (AS) ki qaum ke us radde amal ko bayan karti hai jo unhone apne Nabi ki naseehat ke jawab mein diya. Jab Hazrat Shuaib (AS) ne unhein Allah ke azab se daraya aur adl o insaaf ki talqeen ki, to unhone jawab mein kaha, "Tum to jadu kiye hue logon mein se ho."
Yeh ilzaam aksar ambiya-e-kiram (AS) par unki qaumon ki taraf se lagaya gaya hai. Jab koi Nabi Allah ka paigham lekar aata aur logon ko unki buraiyon se rokta, to mukhalifeen usay jadoogar, deewana, ya shayar keh kar uski dawat ko radd karne ki koshish karte the. Is ilzaam ka maqsad yeh tha ke log Nabi ki baat par yaqeen na karein aur usay ek aam insaan samajh kar uski dawat ko be-bunyad qarar dein. Yeh inkaar aur takabbur ki alamat thi jo un qaumon mein payi jati thi.
Surah 26 : 186
وَ مَاۤ اَنْتَ اِلَّا بَشَرٌ مِّثْلُنَا وَ اِنْ نَّظُنُّكَ لَمِنَ الْكٰذِبِیْنَۚ
Aur tum nahi ho magar hamare jaise ek bashar, aur hum toh tumhe jhooton mein se samajhte hain.
Qaum-e-Shuaib (A.S.) ne unki nabuwat ka inkar kiya aur kaha ke aap bhi hamare jaise ek insaan hain. Unhone Shuaib (A.S.) ko jhoota qaraar diya, jaisa ke aksar kafir qaumon ne apne nabiyon ke saath kiya. Unka yeh kehna darasal Allah ki qudrat par shaq karna tha ke Allah kisi bashar ko apna Rasool kaise bana sakta hai. Yeh unki jahalat aur takabbur ki nishani thi. Aksar kafir qaumon ne apne nabiyon ko sirf bashar hone ki wajah se jhutlaya, jabke Allah ne hamesha insaanon mein se hi Rasool bheje hain. Quran mein kai maqamat par is baat ka zikr hai ke kafiron ne nabiyon ko bashar hone ki wajah se jhutlaya, aur unki is soch ne unhein hidayat se mehroom rakha.
Surah 26 : 187
فَاَسْقِطْ عَلَیْنَا كِسَفًا مِّنَ السَّمَآءِ اِنْ كُنْتَ مِنَ الصّٰدِقِیْنَؕ
Toh hum par aasmaan se tukde gira do, agar tum sacchon mein se ho.
Qaum-e-Shuaib ne Shuaib (A.S.) se mu'jize ka mutalaba kiya, lekin unka mutalaba imaan laane ki niyat se nahi tha, balkay sarkashi aur mazaaq udayne ke liye tha. Unhone kaha ke agar tum sacche ho toh hum par aasmaan se azaab ke tukde gira do. Yeh unki hadd se barhi hui gustakhi aur Allah ke azaab ko challenge karna tha. Unka maqsad hidayat haasil karna nahi, balkay Nabi ko zaleel karna tha. Aksar kafir qaumen isi tarah anbiya se azaab ka mutalaba karti thin, jaisa ke qaum-e-Loot aur qaum-e-Thamud ne kiya. Allah Ta'ala ne unke is mutalabe ko qabool kiya aur un par azaab nazil kiya taake logon ko ibrat ho.
Surah 26 : 188
قَالَ رَبِّیْۤ اَعْلَمُ بِمَا تَعْمَلُوْنَ
Shuaib (A.S.) ne kaha: Mera Rab khoob jaanta hai jo tum karte ho.
Shuaib (A.S.) ne apni qaum ke sarkashana mutalabe ke jawab mein farmaya ke mera Rab khoob jaanta hai jo tum karte ho. Iska matlab yeh tha ke Allah Ta'ala tumhari bad-amaliyon aur gustakhiyon se ba-khabar hai aur woh jald hi tumhein tumhare aamaal ka badla dega. Yeh jawab unki taraf se koi mu'jiza dikhane ya azaab nazil karne ka waada nahi tha, balkay Allah par mukammal tawakkal aur unki qaum ko Allah ke ilm aur qudrat ki yaad dilana tha. Nabi ka kaam sirf Allah ka paigham pohnchana hota hai, azaab nazil karna Allah ke ikhtiyar mein hai. Is se Shuaib (A.S.) ki hikmat aur sabr ka izhar hota hai.
Surah 26 : 189
فَكَذَّبُوْهُ فَاَخَذَهُمْ عَذَابُ یَوْمِ الظُّلَّةِ١ؕ اِنَّهٗ كَانَ عَذَابَ یَوْمٍ عَظِیْمٍ
Phir unhone unhein jhutlaya, toh unhein saaye wale din ke azaab ne pakar liya. Beshak woh bade din ka azaab tha.
Jab qaum-e-Shuaib ne Shuaib (A.S.) ko jhutlaya aur unki nasihat ko qabool na kiya, toh Allah Ta'ala ne un par azaab nazil kiya. Is azaab ko "Azaab-e-Yaum-uz-Zullah" (saaye wale din ka azaab) kaha gaya hai. Tafseer mein aata hai ke pehle un par sakht garmi musallat hui, phir ek badal ka saaya aaya jiske neeche woh jama hue, aur phir us badal se aag barsi jisne unhein halaak kar diya. Yeh azaab itna shadeed tha ke Quran ne ise "azaab-e-yaumin azeem" (ek bade din ka azaab) qaraar diya. Is waqiye ka zikr Surah Hud (Ayah 84-95) aur Surah Al-A'raf (Ayah 85-93) mein bhi milta hai. Yeh azaab unki sarkashi aur Allah ke Rasool ko jhutlane ka nateeja tha.
Surah 26 : 190
اِنَّ فِیْ ذٰلِكَ لَاٰیَةً١ؕ وَ مَا كَانَ اَكْثَرُهُمْ مُّؤْمِنِیْنَ
Beshak is mein ek nishani hai, aur un mein se aksar imaan laane wale nahi the.
Allah Ta'ala farmata hai ke qaum-e-Shuaib par nazil hone wale is azaab mein un logon ke liye ek bari nishani (ayat) hai jo ghaur karte hain. Yeh nishani is baat ki daleel hai ke Allah apne nabiyon ko jhutlane walon ko saza deta hai. Iske bawajood, un mein se aksar log imaan laane wale nahi the. Yeh is baat ki taraf ishara hai ke hidayat sirf unhein milti hai jo use qabool karne ke liye tayyar hon. Allah ki nishaniyan dekhne ke bawajood bhi bahut se log apni sarkashi par qaim rehte hain aur hidayat se munh mod lete hain. Quran-e-Kareem mein mukhtalif maqamat par is tarah ki nishaniyon ka zikr hai taake log ibrat haasil karein aur Allah ke azab se darein.
Surah 26 : 191
وَ اِنَّ رَبَّكَ لَهُوَ الْعَزِیْزُ الرَّحِیْمُ
Aur beshak aapka Rab hi zabardast, nihayat meherban hai.
Is Ayat mein Allah Ta'ala ne apni do sifaton ka zikr farmaya hai: Al-Azeez (zabardast) aur Ar-Raheem (nihayat meherban). Pichli ayaton mein mukhtalif qaumon ki tabahi ka zikr karne ke baad, yeh Ayat is baat ki taraf ishara karti hai ke Allah Ta'ala apni qudrat (azeez) se un qaumon ko saza dene par qadir tha, aur apni rehmat (raheem) se un logon ko baksh deta hai jo tauba karte hain ya iman late hain. Allah ki qudrat aur uski rehmat dono hi uski zaat ka hissa hain. Woh apni qudrat se har cheez par ghalib hai aur uski rehmat har cheez par chayi hui hai. Is mein un logon ke liye bhi tasalli hai jo Allah ki taraf rujoo karte hain.
Is Ayat ka maqsad pichli ayaton ke anjaam ko Allah ki sifaton se jorna hai.
Surah 26 : 192
وَ اِنَّهٗ لَتَنْزِیْلُ رَبِّ الْعٰلَمِیْنَ
Aur beshak yeh (Quran) Rab-ul-Aalameen ki taraf se nazil kiya gaya hai.
Is Ayat mein Allah Ta'ala ne Quran Majeed ki haqeeqat aur uske maakhaz ko wazeh farmaya hai. Farmaya ke yeh kitab kisi insani takhleeq ya shairi ka nateeja nahi, balkay Rab-ul-Aalameen (tamaam jahanon ke Rab) ki taraf se nazil ki gayi hai. Is baat par zor diya gaya hai ke Quran ka har lafz aur har hukm Allah Ta'ala ki taraf se hai, jo tamaam kainat ka khaliq, malik aur parwarish karne wala hai. Is se Quran ki azmat, uski sachai aur uski be-misaal fazilat zahir hoti hai. Yeh Ayat is baat ki bunyad rakhti hai ke Quran mein jo kuch bhi hai, woh haq hai aur us mein kisi qism ka shakk-o-shubah nahi kiya ja sakta.
Yeh Ayat Quran ke ilahi hone ka elaan hai.
Surah 26 : 193
نَزَلَ بِهِ الرُّوْحُ الْاَمِیْنُ
Isay Rooh-ul-Ameen (Jibrael) lekar utre hain.
Is Ayat mein Allah Ta'ala ne wahi ke nazool ke tareeqe aur uske farishte ka zikr farmaya hai. Farmaya ke is Quran ko Rooh-ul-Ameen lekar utre hain. Rooh-ul-Ameen se murad Hazrat Jibrael (Alaihis Salam) hain, jo farishton ke sardar hain aur Allah Ta'ala ke paigham ko Ambiya (Alaihimus Salam) tak pahunchane par mamoor hain. Unhein 'Ameen' (amaanatdar) is liye kaha gaya hai kyunke woh Allah ke paigham ko bagair kisi tabdeeli ke, mukammal amanatdari ke sath Rasoolullah (Sallallahu Alaihi Wasallam) tak pahunchate the. Unki amanatdari is baat ki daleel hai ke Quran ka har lafz Allah ki taraf se hai aur us mein koi kami beshi nahi hui.
Hazrat Jibrael (AS) ka zikr Quran ki hifazat aur uski asal shakal mein pahunchne ki zamanat hai.
Surah 26 : 194
عَلٰى قَلْبِكَ لِتَكُوْنَ مِنَ الْمُنْذِرِیْنَ
Aapke dil par, taake aap darane walon mein se ho jayen.
Is Ayat mein wahi ke nazool ki jagah aur uske maqsad ko wazeh kiya gaya hai. Farmaya ke Rooh-ul-Ameen (Jibrael) is Quran ko aapke (Nabi Akram Sallallahu Alaihi Wasallam ke) dil par utare hain. Is se murad yeh hai ke Quran sirf zubani tor par nahi sunaya gaya, balkay aapke qalb-e-mubarak mein utara gaya taake aap usay mukammal tor par samajh saken aur us par yaqeen kar saken. Wahi nazil karne ka maqsad yeh tha ke aap darane walon mein se ho jayen, yani logon ko Allah ke azab se darayen aur unhein hidayat ki taraf bulayen. Aap (SAW) ko Allah Ta'ala ne insaniyat ke liye nazeer (daranewala) aur basheer (khushkhabri denewala) banakar bheja.
Nabi Akram (SAW) ki risalat ka bunyadi maqsad logon ko Allah ke ahkamat se aagah karna tha.
Surah 26 : 195
بِلِسَانٍ عَرَبِیٍّ مُّبِیْنٍ
Roshan Arabi zaban mein.
Is Ayat mein Quran ki zaban aur uski khasiyat ko bayan kiya gaya hai. Farmaya ke yeh Quran roshan Arabi zaban mein nazil kiya gaya hai. Is se murad yeh hai ke Quran ki zaban nihayat wazeh, saaf aur faseeh-o-baleeg hai, jis mein kisi qism ki pechidgi ya ghumao phirao nahi hai. Arabi zaban ka intikhab is liye kiya gaya kyunke Nabi Akram (Sallallahu Alaihi Wasallam) Arab the aur aapki qaum bhi Arabi bolne wali thi, taake woh Allah ke paigham ko aasani se samajh saken. Iski wazahat aur fasahat is baat ki daleel hai ke yeh Allah ka kalam hai, jo har insani kalam se afzal hai aur hidayat ke liye behtareen zariya hai.
Arabi zaban mein nazool Quran ki wazahat aur uski universal appeal ko darshata hai.
Surah 26 : 196
وَ اِنَّهٗ لَفِیْ زُبُرِ الْاَوَّلِیْنَ
Aur beshak uska zikr pehle logon ki kitabon mein bhi hai.
Is ayat mein Allah Ta'ala irshad farmata hai ke Quran-e-Kareem aur Nabi Akram (SAW) ki risalat ka zikr pichli aasmani kitabon, jaise Taurat aur Injeel, mein bhi maujood hai. Yeh is baat ki wazeh daleel hai ke Quran koi nayi baat nahi laaya, balkay Allah Ta'ala ki taraf se nazil shuda hidayat ka silsila hai jo pehle se chala aa raha hai. Pichli kitabon ke ulama aur ahle ilm is haqeeqat se achi tarah waqif the. Yeh is baat ki tasdeeq hai ke Muhammad (SAW) Allah ke sachi Rasool hain aur un par nazil hone wali kitab bhi sachi hai, jiski basharat pichli kitabon mein di gayi thi.
Surah 26 : 197
اَوَ لَمْ یَكُنْ لَّهُمْ اٰیَةً اَنْ یَّعْلَمَهٗ عُلَمٰٓؤُا بَنِیْۤ اِسْرَآءِیْلَؕ
Kya unke liye yeh nishani kaafi nahi ke Bani Israel ke ulama isko jante hain?
Allah Ta'ala mushrikeen aur inkar karne walon se sawal kar raha hai ke kya unke liye yeh baat kaafi nahi ke Bani Israel ke ilm wale log, jo apni kitabon ke maahir hain, is Quran aur Muhammad (SAW) ki risalat ko pehchante hain? Yeh unke liye ek wazeh daleel hai. Unki kitabon mein Nabi Akram (SAW) ki sifat, unki hijrat ki jagah, aur Quran ke nazool ki khabrein maujood theen. Is se murad yeh hai ke agar woh log jo pichli kitabon ke waris hain, is haqeeqat ko tasleem karte hain, to tum kyun inkar karte ho? Jaisa ke Abdullah bin Salam (R.A.), jo Bani Israel ke bade aalim the, ne Nabi Akram (SAW) ko dekhte hi pehchan liya aur Islam qubool kar liya tha.
Surah 26 : 198
وَ لَوْ نَزَّلْنٰهُ عَلٰى بَعْضِ الْاَعْجَمِیْنَۙ
Aur agar hum is (Quran) ko kisi ghair-Arabi par nazil karte,
Is ayat mein Allah Ta'ala inkar karne walon ki zid aur hat-dharmi ko wazeh kar raha hai. Farmaya ja raha hai ke agar hum is Quran ko kisi aise shakhs par nazil karte jo ghair-Arabi hota, yaani jiski zuban Arabi na hoti, aur woh Arabi mein Quran padhta, tab bhi yeh log us par iman na late. Unki inkar ki wajah haq ki talash nahi, balkay sirf zid aur takabbur hai. Yeh is baat ki nishani hai ke unka masla Quran ki zuban ya uske nazil hone wale shakhs se nahi, balkay unke dilon mein maujood kufr aur inkar se hai. Unki aankhon par parda pada hua hai aur woh haq ko dekhna hi nahi chahte.
Surah 26 : 199
فَقَرَاَهٗ عَلَیْهِمْ مَّا كَانُوْا بِهٖ مُؤْمِنِیْنَؕ
Phir woh unko padh kar sunata, tab bhi woh us par iman na late.
Pichli ayat ke tasalsul mein, yeh ayat mazeed wazahat karti hai ke inkar karne walon ka masla Quran ke nazool ke tareeqe ya uske qari se nahi. Agar ek ghair-Arabi shakhs bhi unke samne Quran ki tilawat karta, tab bhi woh us par ya uski hidayat par iman na late. Unka inkar haqeeqat se be-khabri ki wajah se nahi, balkay dilon ki sakhti aur haq ko qabool na karne ki wajah se hai. Yeh unki gehri zid aur takabbur ko zahir karta hai, jo unhe kisi bhi surat mein iman lane se rokti hai, chahe daleel kitni bhi wazeh kyun na ho. Unke dilon par mohar lag chuki hai jiski wajah se woh hidayat se mehroom hain.
Surah 26 : 200
كَذٰلِكَ سَلَكْنٰهُ فِیْ قُلُوْبِ الْمُجْرِمِیْنَؕ
Isi tarah hum ne is (inkar) ko mujrimon ke dilon mein daal diya hai.
Is ayat mein Allah Ta'ala inkar karne walon ki halat bayan kar raha hai. Farmaya gaya hai ke jis tarah woh haq ko qabool karne se inkar karte hain, isi tarah hum ne unke dilon mein is inkar ko mustahkam kar diya hai. Yeh unke apne ikhtiyar aur bad-amaliyon ka nateeja hai. Jab koi shakhs bar bar haq ko thukrata hai aur apni zid par qaim rehta hai, to Allah Ta'ala uske dil par mohar laga deta hai, jis ke baad uske liye hidayat qabool karna mushkil ho jata hai. Yeh Allah ka insaf hai un logon ke liye jo apni marzi se gumrahi ka rasta ikhtiyar karte hain aur hidayat ko pasand nahi karte. Jaisa ke Quran mein aur bhi jagah farmaya gaya hai ke Allah un logon ko hidayat nahi deta jo fasik hain aur apni hadd se tajawuz karte hain.
Surah 26 : 201
لَا یُؤْمِنُوْنَ بِهٖ حَتّٰى یَرَوُا الْعَذَابَ الْاَلِیْمَۙ
Woh is par iman nahi layenge jab tak ke woh dardnak azab na dekh len.
Yeh ayat un logon ke bare mein hai jo Quran aur uski nishaniyon ko jhutlate hain. Allah Ta'ala farmate hain ke yeh log us waqt tak iman nahi layenge jab tak ke woh apni aankhon se dardnak azab ko na dekh len. Us waqt unka iman lana unke liye koi faida nahi dega, kyunki iman bil-ghaib (ghayab par iman) hi qabil-e-qabool hai. Jab azab samne aa jaye to woh iman nahi kehlata, balkay majboori hoti hai. Quran mein kayi maqamaat par is baat ka zikr hai ke jab azab aa jata hai to log iman ki tamanna karte hain, lekin us waqt der ho chuki hoti hai aur tauba ka darwaza band ho chuka hota hai.
Surah 26 : 202
فَیَاْتِیَهُمْ بَغْتَةً وَّ هُمْ لَا یَشْعُرُوْنَۙ
Pas woh azab un par achanak aa jayega aur unko khabar bhi nahi hogi.
Yeh ayat pichli ayat ki takmeel hai, jismein azab ke aane ke tareeqe ko bayan kiya gaya hai. Allah Ta'ala farmate hain ke woh azab un par achanak (baghtatan) aa jayega, jab woh bilkul bekhabar honge aur uski tawaqqo bhi nahi kar rahe honge. Yeh Allah ki sunnat hai ke jab qaumein apni sarkashi mein had se guzar jati hain aur nishaniyon ko jhutlati hain, to un par azab achanak nazil hota hai taake unhein tauba ka mauqa na mile aur unki ghaflat ki saza mile. Ismein un logon ke liye ek tanbeeh hai jo duniya ki ranginiyon mein magan hokar akhirat se ghafil ho jate hain aur Allah ke waadon ko bhool jate hain.
Surah 26 : 203
فَیَقُوْolُوْا هَلْ نَحْنُ مُنْظَرُوْنَؕ
Phir woh kahenge, 'Kya humein thodi mohlat mil sakti hai?'
Jab azab un par achanak aa jayega aur woh uski shiddat ko mehsoos karenge, to us waqt woh ghabra kar kahenge, "Kya humein thodi mohlat mil sakti hai?" Yaani, kya humein thoda waqt diya ja sakta hai taake hum tauba kar len ya apni ghaltiyon ki islah kar len? Lekin us waqt unki yeh darkhwast qabool nahi ki jayegi. Quran mein Surah Al-Munafiqun (63:10) mein bhi isi tarah ki tamanna ka zikr hai jab maut ka waqt qareeb aata hai. Yeh ayat is baat ki wazahat karti hai ke Allah ka azab jab aa jata hai to phir kisi qism ki mohlat nahi milti aur na hi koi faryad suni jati hai.
Surah 26 : 204
اَفَبِعَذَابِنَا یَسْتَعْجِلُوْنَ
To kya woh hamare azab ke liye jaldi kar rahe hain?
Yeh ayat un logon par ta'ajjub aur inkar ke andaaz mein sawal karti hai jo azab ka mazaaq udate hain ya uske aane mein jaldi machate hain. Allah Ta'ala farmate hain, "To kya woh hamare azab ke liye jaldi kar rahe hain?" Yaani, jab woh azab dekh lenge to us waqt mohlat talab karenge, lekin abhi woh uske aane mein jaldi kar rahe hain. Yeh unki ghaflat aur jahalat ki nishani hai. Aksar kafir aur mushrik log Rasoolon se azab ke jaldi aane ka mutalaba karte the, jaisa ke Surah Yunus (10:50) mein bhi zikr hai. Allah Ta'ala unhein tanbeeh kar rahe hain ke jab azab aa gaya to phir koi rasta nahi hoga.
Surah 26 : 205
اَفَرَءَیْتَ اِنْ مَّتَّعْنٰهُمْ سِنِیْنَۙ
Kya aapne dekha, agar hum unhein kayi saalon tak faida dete rahen?
Is ayat mein Allah Ta'ala Nabi Akram (SAW) se mukhatib hokar farmate hain, "Kya aapne dekha, agar hum unhein kayi saalon tak faida dete rahen?" Yaani, agar hum in inkar karne walon ko lambi umar aur dunya ki ne'maton se nawazte rahen, to kya iska matlab yeh hai ke un par azab nahi aayega? Har giz nahi. Yeh sirf ek mohlat hai, aur Allah ki taraf se imtehan hai. Dunyawi zindagi ki lambi muddat ya ne'matein kisi ki hidayat ya azab se bachne ki zamanat nahi hotin. Balkay, yeh mohlat unki sarkashi mein mazeed izafe ka sabab ban sakti hai, aur jab azab aayega to woh aur bhi shiddat ikhtiyar karega.
Surah 26 : 206
ثُمَّ جَآءَهُمْ مَّا كَانُوْا یُوْعَدُوْنَۙ
Phir unke paas woh cheez aa pahunchi jiska unse wa'da kiya jata tha.
Is ayat mein un logon ke anjaam ka zikr hai jinhone Allah ki ayaton ko jhutlaya aur uske Rasoolon ki mukhalifat ki. Jab un par azab ka waqt aa gaya, toh woh cheez unke saamne aa gayi jiska unse duniya mein wa'da kiya jata tha. Yeh wa'da duniya mein bhi azab ki surat mein aur aakhirat mein jahannam ki aag ki surat mein poora hoga. Quran mein kayi maqamaat par is tarah ke wa'don ka zikr hai, jahan Allah ta'ala farmata hai ke uske wa'de sacche hain aur woh kabhi mukhalifat nahi karta.
Is se pehle ki ayaton mein un logon ka zikr tha jo Allah ki nishaniyon se ghafil the aur jin par azab ka faisla ho chuka tha.
Surah 26 : 207
مَاۤ اَغْنٰى عَنْهُمْ مَّا كَانُوْا یُمَتَّعُوْنَؕ
Jo kuch unhe faida diya gaya tha, woh unke kuch kaam na aaya.
Jab Allah ka azab aa gaya, toh un logon ko jo duniya mein maal-o-daulat, taqat ya kisi aur qism ki nemat se nawaza gaya tha, woh sab kuch unke kisi kaam na aaya. Unki dunyawi aish-o-ishrat aur woh cheezein jin se woh lutf uthate the, azab ke waqt unhe koi faida na de saki aur na hi unhe Allah ke azab se bacha saki.
Yeh ayat is haqeeqat ko wazeh karti hai ke dunyawi zindagi ki har cheez fani hai aur sirf Allah ki raza aur uski ita'at hi aakhirat mein kaam aane wali hai. Jo log duniya ki ranginiyon mein kho kar aakhirat ko bhool jate hain, unka anjaam yahi hota hai ke unki dunyawi cheezein unke liye be-faida ho jati hain.
Surah 26 : 208
وَ مَاۤ اَهْلَكْنَا مِنْ قَرْیَةٍ اِلَّا لَهَا مُنْذِرُوْنَ٥ۗۛۖ
Aur humne kisi basti ko halak nahi kiya magar uske liye darane wale (paighambar) the.
Allah ta'ala is ayat mein apni mukammal adl aur insaf ko bayan kar raha hai. Allah ka tareeqa yeh nahi ke woh kisi qaum ko baghair kisi tanbeeh ke halak kar de. Balkay, har qaum ki taraf uske paighambar bheje gaye jinhone unhe Allah ke azab se daraya, unhe hidayat ki dawat di aur unhe buraiyon se roka. Jab un logon ne paighambaron ki baat na mani aur apni sarkashi par qaim rahe, tab un par azab nazil kiya gaya.
Isi baat ki tasdeeq Surah Al-Qasas, Ayat 59 mein bhi milti hai: "Aur tera Rab bastiyon ko halak karne wala nahi jab tak ke unki badi basti mein koi Rasool na bhej de jo unhe hamari ayatein padh kar sunaye."
Yeh is baat ka suboot hai ke Allah kisi par zulm nahi karta.
Surah 26 : 209
ذِكْرٰى١ۛ۫ وَ مَا كُنَّا ظٰلِمِیْنَ
(Yeh) naseehat ke liye tha, aur hum zulm karne wale nahi the.
Yeh ayat pichli ayat ki mazeed wazahat hai. Jab Allah ta'ala ne kisi qaum par azab nazil kiya, toh woh sirf naseehat aur ibrat ke liye tha, taake aane wali naslein usse sabaq seekhein. Allah ta'ala ne kabhi bhi kisi par zulm nahi kiya. Usne hamesha paighambar bheje, kitabein nazil keen aur logon ko hidayat ki taraf bulaya. Jab logon ne jaan boojh kar haq ko thukraya aur kufr-o-shirk par israr kiya, tab un par azab nazil hua.
Allah ka har faisla adl par mabni hota hai. Woh kisi ko uski taqat se zyada bojh nahi dalta aur na hi kisi ko baghair kisi gunah ke saza deta hai. Is ayat mein Allah ta'ala apni zaat se zulm ki nafi kar raha hai, jo is baat ki daleel hai ke insaniyat par uski rehmat aur adl kaamil hai.
Surah 26 : 210
وَ مَا تَنَزَّلَتْ بِهِ الشَّیٰطِیْنُ
Aur is (Quran) ko shaitan nahi utare.
Yeh ayat un mushrikeen ke ilzam ka radd hai jo Nabi Akram (SAW) par yeh tohmat lagate the ke Quran shaitanon ki taraf se nazil kiya gaya hai ya yeh kisi shaitan ka kalaam hai. Allah ta'ala wazeh taur par farmata hai ke shaitan is Quran ko lekar nahi utre hain. Shaitanon ka kaam logon ko gumrah karna, jhoot aur badkari ki taraf bulana hai, jabke Quran hidayat, sachai aur neki ka dars deta hai.
Quran ki taleemat shaitani waswason aur buraiyon ke bilkul bar-aks hain. Shaitan kabhi bhi aisi kitab nahi la sakta jo tauheed, akhlaq-e-hasana aur adl-o-insaf ki taleem de. Is ayat ke zariye Allah ta'ala ne Quran ki ilahi asal aur uski paaki ko wazeh kiya hai, aur yeh bataya hai ke yeh Allah ka kalaam hai jo Jibrail (AS) ke zariye Nabi Akram (SAW) par nazil hua.
Surah 26 : 211
وَ مَا یَنْۢبَغِیْ لَهُمْ وَ مَا یَسْتَطِیْعُوْنَؕ
Aur na yeh unke liye munasib hai aur na woh iski taaqat rakhte hain.
Yeh ayat pichli ayaton ke tasalsul mein hai, jahan Allah Ta'ala ne Quran ki hifazat aur shayateen ke is mein dakhal na de sakne ka zikr kiya hai. Is ayat mein wazeh kiya gaya hai ke shayateen ke liye yeh hargiz munasib nahi ke woh Allah ki wahy mein kisi qism ki tabdeeli karen ya us tak rasai hasil karen. Un mein na to aisi salahiyat hai aur na hi woh iski taaqat rakhte hain. Allah Ta'ala ne apne kalam ki hifazat ka zimma khud liya hai, aur kisi makhlooq ko yeh ikhtiyar nahi diya ke woh us mein mudakhilat kare. Yeh is baat ki daleel hai ke Quran-e-Kareem har qism ki tehreef aur shaytani waswason se mehfooz hai, aur iski paaki aur sachai par koi shak nahi kiya ja sakta.
Surah 26 : 212
اِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُوْلُوْنَؕ
Beshak unhein (wahy ki) baat sunne se door kar diya gaya hai.
Yeh ayat pichli ayat ki mazeed wazahat hai, jahan Allah Ta'ala ne farmaya ke shayateen wahy tak rasai nahi rakhte. Yahan bataya gaya hai ke unhein aasmani khabron aur wahy ki baton ko sunne se mukammal taur par rok diya gaya hai. Jab koi farishta Allah ka paigham lekar utarta hai, to shayateen uski taraf lapakte hain taake kuch sun saken aur us mein apni taraf se jhoot mila kar logon ko gumrah karen. Lekin Allah Ta'ala ne aasman ko sitaron ke zariye mehfooz kar diya hai, jo un par sholay bankar girte hain aur unhein bhaga dete hain. Is tarah, wahy ki paaki aur sachai barqarar rehti hai aur us mein kisi qism ki milawat ka imkan khatam ho jata hai. Yeh Allah ki qudrat aur uske kalam ki hifazat ka ek aur saboot hai.
Surah 26 : 213
فَلَا تَدْعُ مَعَ اللّٰهِ اِلٰهًا اٰخَرَ فَتَكُوْنَ مِنَ الْمُعَذَّبِیْنَۚ
Pas Allah ke saath kisi aur mabood ko na pukaaro, warna tum azab diye jane walon mein se ho jaoge.
Yeh ayat Tawheed (Allah ki wahdaniyat) ki bunyadi taleem deti hai aur shirk (Allah ke saath kisi ko shareek thehrana) se sakhti se mana karti hai. Allah Ta'ala ne apne Nabi ﷺ ko mukhatib karte hue farmaya, aur iske zariye puri ummat ko yeh paigham diya ke Allah ke siwa kisi aur ko ibadat ke liye na pukaara jaye. Agar koi shakhs aisa karta hai, to woh azab diye jane walon mein shamil ho jayega. Shirk sabse bada gunah hai, jise Allah Ta'ala maaf nahi karta agar us par tauba na ki jaye. Is ayat mein shirk ke khatarnak anjam se daraya gaya hai, aur yeh wazeh kiya gaya hai ke sirf Allah hi ibadat ke layaq hai. Har musalman par lazim hai ke woh apni ibadat aur duaaon ko sirf Allah ke liye khas kare.
Surah 26 : 214
وَ اَنْذِرْ عَشِیْرَتَكَ الْاَقْرَبِیْنَۙ
Aur apne qareebi rishtedaron ko daraiye.
Yeh ayat Nabi Akram ﷺ ko dawat-e-Islam ki ibtida ke mutalliq ek khaas hukm deti hai. Allah Ta'ala ne aapko hidayat di ke sabse pehle apne qareebi rishtedaron ko Allah ke azab se darayen aur unhein Islam ki dawat den. Is hukm ke baad, Rasoolullah ﷺ ne Safa pahadi par apne rishtedaron ko jama kiya aur unhein Tawheed ki dawat di. Is waqiye ka zikr Sahih Bukhari aur Muslim mein milta hai.
Hazrat Abu Hurairah (R.A) se riwayat hai ke jab yeh ayat nazil hui to Rasoolullah ﷺ ne Quraish ko bulaya aur unhein aam aur khaas taur par mukhatib kiya. Aap ﷺ ne farmaya: "Aye Bani Ka'b bin Lu'ayy! Apni janon ko aag se bachao. Aye Bani Murrah bin Ka'b! Apni janon ko aag se bachao. Aye Bani Abd-e-Shams! Apni janon ko aag se bachao. Aye Bani Abd-e-Manaf! Apni janon ko aag se bachao. Aye Bani Hashim! Apni janon ko aag se bachao. Aye Bani Abdul Muttalib! Apni janon ko aag se bachao. Aye Fatima! Apni jaan ko aag se bachao. Main Allah ke samne tumhare liye kisi cheez ka malik nahi." (Sahih Muslim: 204)
Is se maloom hota hai ke dawat ka aaghaz apne ghar aur qareebi logon se karna chahiye.
Surah 26 : 215
وَ اخْفِضْ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِیْنَۚ
Aur apne par (baazu) jhuka dijiye un momineen ke liye jinhon ne aapki pairwi ki hai.
Is ayat mein Allah Ta'ala ne Nabi Akram ﷺ ko hidayat di ke jo log aapki pairwi karte hain aur imaan late hain, unke sath narmi, tawazu aur shafqat ka bartao karen. 'Apne par jhukana' ek muhawara hai jo nihayat inkisari, mohabbat aur khush akhlaqi se pesh aane ko zahir karta hai. Yeh hukm sirf Nabi ﷺ ke liye nahi, balki har us shakhs ke liye hai jo qayadat karta hai ya zimmedari sambhalta hai, ke woh apne mathehaton aur pairukaron ke sath narmi aur muhabbat se pesh aaye. Is se jamaat mein ittehad aur muhabbat paida hoti hai. Islam mein rehnumaon ko hukm diya gaya hai ke woh apne followers ke liye baap ki tarah shafqat aur dost ki tarah khuloos rakhen. Yeh akhlaqi taleem musalmanon ke darmiyan bhai chara aur ittefaq paida karne mein madad deti hai.
Surah 26 : 216
فَاِنْ عَصَوْكَ فَقُلْ اِنِّیْ بَرِیْٓءٌ مِّمَّا تَعْمَلُوْنَۚ
Phir agar woh tumhari nafarmani karein, to keh do ke main tumhare aamaal se bezaar hoon.
Yeh Ayah Rasool Allah ﷺ ko hidayat deti hai ke agar log unki da'wat ko qabool na karein aur Allah ke ahkamaat ki nafarmani par qaim rahein, to aap ﷺ unke aamaal se apni bezaari ka izhaar karein. Iska matlab yeh nahi ke aap ﷺ unse mukammal taur par rishta tod dein, balkay yeh unke kufr aur shirk ke aamaal se bezaari hai. Yeh is baat ki nishani hai ke Nabi ﷺ ka farz sirf Allah ka paigham pahunchana hai, hidayat dena Allah ka kaam hai. Jab log haq ko rad kar dein, to Nabi ﷺ ko unke galat aamaal ki zimmedari se khud ko alag kar lena chahiye.
Is mein da'wat dene walon ke liye bhi sabaq hai ke jab woh haq ki taraf bulayen aur log nafarmani karein, to unhein chahiye ke woh apne aap ko unke aamaal se alag samjhein aur Allah par tawakkal karein. Yeh Allah ki taraf se Nabi ﷺ ko tasalli aur himmat afzai thi ke unki zimmedari sirf paigham pahunchana hai, natije Allah ke haath mein hain.
Surah 26 : 217
وَ تَوَكَّلْ عَلَى الْعَزِیْزِ الرَّحِیْمِۙ
Aur us Ghalib, Meherban (Allah) par bharosa karo.
Is Ayah mein Allah Ta'ala apne Nabi ﷺ ko aur unke zariye tamam momineen ko hukm de raha hai ke woh har haal mein sirf us par bharosa karein. Allah ke do sifati naam, 'Al-Azeez' (Ghalib) aur 'Ar-Raheem' (Meherban), is tawakkal ki buniyad hain. 'Al-Azeez' is baat ki daleel hai ke Allah har cheez par ghalib hai, koi uske irade ko rok nahi sakta, aur woh apne bandon ki hifazat karne par qadir hai. Jab insaan us par tawakkal karta hai jo har cheez par ghalib ho, to use kisi aur se darr nahi lagta.
Aur 'Ar-Raheem' is baat ki tasdeeq karta hai ke Allah apne bandon par nihayat meherban hai. Woh unki mushkilat ko door karta hai aur unke liye asaniyan paida karta hai. Jab insaan us par tawakkal karta hai jo meherban bhi ho, to use yaqeen hota hai ke uske liye behtareen faisle kiye jayenge. Is tarah, tawakkal sirf zubani da'wa nahi, balkay dil ka mukammal aitmaad hai ke Allah hi har mushkil mein madadgar aur har hajat ko poora karne wala hai.
Surah 26 : 218
الَّذِیْ یَرٰىكَ حِیْنَ تَقُوْمُۙ
Jo tumhe dekhta hai jab tum (namaz ke liye) khade hote ho.
Yeh Ayah Allah Ta'ala ki sifaton ko mazeed wazeh karti hai aur pichli Ayah mein bayan kiye gaye tawakkal ki wajah batati hai. Allah woh zaat hai jo apne Nabi ﷺ ko aur har bande ko us waqt bhi dekhta hai jab woh namaz ke liye khada hota hai. Is mein namaz ki ahmiyat aur Allah ki nigrani ka ehsaas dilaya gaya hai. Jab insaan namaz mein khada hota hai, to woh Allah ke huzoor hota hai, aur Allah uski har harkat, uske khuloos aur uski niyyat se waqif hota hai.
Yeh sirf namaz ke qayam tak mehdood nahi, balkay iska matlab yeh hai ke Allah har waqt, har haal mein apne bandon ko dekhta aur unke aamaal se ba-khabar rehta hai. Is ilm aur nigrani ka ehsaas insaan ko Allah se qareeb karta hai aur uske dil mein khauf aur umeed paida karta hai, jo tawakkal ki buniyad hai.
Surah 26 : 219
وَ تَقَلُّبَكَ فِی السّٰجِدِیْنَ
Aur sajda karne walon mein tumhare harkat wa sakoon ko bhi.
Is Ayah mein Allah Ta'ala mazeed farmata hai ke woh sirf Nabi ﷺ ke qayam ko hi nahi dekhta, balkay sajda karne walon ke darmiyan unki harkat wa sakoon ko bhi dekhta hai. 'Taqallub' ka matlab hai harkat karna, ghoomna, ya tabdeel hona. Is se murad Nabi ﷺ ka namaz mein ruku, sajda, aur qayam ke darmiyan harkat karna hai, aur yeh bhi ke woh jamaat mein imam ke taur par sajda karne walon ke darmiyan kis tarah apni zimmedari ada karte hain.
Kuch mufassireen ne is se murad Nabi ﷺ ka naslon dar naslon paakiza pushton se aana bhi liya hai, yaani Allah ne aapko paakiza logon mein se muntakhab kiya. Lekin zyada tar mufassireen iska talluq namaz aur jamaat se hi jodte hain. Yeh is baat ki daleel hai ke Allah Ta'ala apne bandon ke har amal, chahe woh zaahiri ho ya baatini, se mukammal taur par waqif hai, aur khaas taur par ibadat ke auqaat mein uski nigrani aur bhi zyada hoti hai.
Surah 26 : 220
اِنَّهٗ هُوَ السَّمِیْعُ الْعَلِیْمُ
Beshak wohi sab kuch sunne wala, sab kuch janne wala hai.
Yeh Ayah pichli Ayaton mein bayan kiye gaye Allah ki nigrani aur ilm ki takmeel karti hai. Allah Ta'ala farmata hai ke beshak wohi 'As-Sami'' (sab kuch sunne wala) aur 'Al-Aleem' (sab kuch janne wala) hai. 'As-Sami'' hone ka matlab hai ke woh har awaz ko sunta hai, chahe woh kitni hi dheemi ho, aur har dua, har iltija, har faryaad us tak pahunchti hai. Is mein bandon ke dil ki baatein aur unki khamosh guftugu bhi shamil hai.
Aur 'Al-Aleem' hone ka matlab hai ke woh har cheez ko janta hai, har zahir aur posheeda baat se waqif hai. Uske ilm se koi cheez chupi nahi. Woh bandon ke iradon, niyyaton, aur unke mustaqbil ke halaat ko bhi janta hai. Jab insaan ko is baat ka yaqeen ho jaye ke uska Rab sab kuch sunne wala aur sab kuch janne wala hai, to uske dil mein Allah par mukammal tawakkal aur uski taraf rujoo karne ka jazba paida hota hai. Yeh sifatein insaan ko Allah ki azmat aur qudrat ka ehsaas dilati hain.
Surah 26 : 221
هَلْ اُنَبِّئُكُمْ عَلٰى مَنْ تَنَزَّلُ الشَّیٰطِیْنُؕ
Kya main tumhe bataun ke shaitan kin par utarte hain?
Is ayat mein Allah Ta'ala ek sawal ke zariye logon ko mutawajjeh kar rahe hain ke kya main tumhe bataun ke shaitan kin logon par utarte hain? Yeh sawal darasal ek inkari sawal hai, jiska maqsad agle ayaton mein jawab dena hai. Is se yeh wazeh hota hai ke shaitan har kisi par nahi utarte, balkay un par utarte hain jo unke waswason ko qubool karne ke liye tayyar hote hain. Yeh ayat un logon ke da'won ki tardeed karti hai jo shaitani ilham ya jhooti nabuwwat ka dawa karte hain. Shaitan kabhi bhi Allah ke sacche paighambaron ya naik bandon par nazil nahi hote, balkay unka nishana woh log hote hain jo gumrahi aur burai ki taraf mayel hote hain.
Surah 26 : 222
تَنَزَّلُ عَلٰى كُلِّ اَفَّاكٍ اَثِیْمٍۙ
Woh har jhoote, gunahgar par utarte hain.
Pichli ayat ke sawal ka jawab dete hue, Allah Ta'ala farmate hain ke shaitan har bade jhoote aur gunahgar par utarte hain. 'Affak' us shakhs ko kehte hain jo bahut jhoot bolne wala, tohmat lagane wala aur baatein banane wala ho. Jabkay 'Atheem' us shakhs ko kehte hain jo bade bade gunah karta ho. Is se murad woh log hain jo apni zuban aur amal se logon ko gumrah karte hain, jhoot phailate hain aur gunahon mein mubtala rehte hain. Shaitan aise logon ko apna sathi banate hain aur unke dil mein waswase dalte hain taake woh mazeed jhoot aur gunah mein aage badhen. Yeh ayat un jhoote kahinon, jadoogaron aur shairon ki taraf ishara karti hai jo shaitani ilham ka dawa karte the.
Surah 26 : 223
یُّلْقُوْنَ السَّمْعَ وَ اَكْثَرُهُمْ كٰذِبُوْنَؕ
Woh (shaitan) suni sunai baatein dalte hain, aur un mein se aksar jhoote hain.
Is ayat mein shaitanon aur unke insani sathiyon ki mazeed sifat bayan ki gayi hai. Farmaya gaya hai ke woh suni sunai baatein dalte hain, yani shaitan aasmani khabron ko churane ki koshish karte hain aur phir un mein apni taraf se jhoot mila kar apne insani doston tak pahunchate hain. Aur phir un mein se aksar jhoote hote hain. Is se murad woh insani shaitan hain jo shaitani waswason ko qubool karte hain aur phir un mein apni taraf se jhoot mila kar logon mein phailate hain. Yeh log aksar jhoote da'we karte hain, ghaib ki khabrein batate hain aur logon ko gumrah karte hain. Unki baaton mein thodi si sachai ho sakti hai, lekin zyada tar woh jhoot aur fareb par mabni hoti hain.
Surah 26 : 224
وَ الشُّعَرَآءُ یَتَّبِعُهُمُ الْغَاوٗنَؕ
Aur shairon ki pairwi gumrah log karte hain.
Is ayat mein un shairon ka zikr hai jo Islam aur Rasoolullah (SAW) ke khilaf apni shairi ka istemal karte the. Allah Ta'ala farmate hain ke shairon ki pairwi gumrah log karte hain. Yahan har shair ki mazammat nahi ki gayi, balkay un shairon ki jo jhoot, bad-akhlaqi, aur fitna-fasad phailane ke liye apni shairi ka istemal karte hain. Aise shairon ki baaton mein koi haqiqat nahi hoti aur unka maqsad sirf logon ko behkana hota hai. Gumrah log, jo haqiqat se door hote hain, aise shairon ki baaton se mutasir hokar unke peeche chalte hain. Yeh ayat darasal un logon ko tanbeeh hai jo baghair tehqeeq ke har baat par yaqeen kar lete hain.
Surah 26 : 225
اَلَمْ تَرَ اَنَّهُمْ فِیْ كُلِّ وَادٍ یَّهِیْمُوْنَۙ
Kya tumne nahi dekha ke woh har wadi mein bhatakte phirte hain?
Is ayat mein un gumrah shairon ki mazeed sifat bayan ki gayi hai. Allah Ta'ala farmate hain, "Kya tumne nahi dekha ke woh har wadi mein bhatakte phirte hain?" Yeh ek tasveer kashi hai jo unki be-maqsad zindagi aur be-bunyad baaton ko wazeh karti hai. 'Har wadi mein bhatakna' se murad hai ke unka koi mustaqil mauqaf nahi hota, woh kabhi ek baat karte hain aur kabhi doosri, unki shairi mein koi haqiqat ya hikmat nahi hoti. Woh sirf khayali dunya mein ghumte rehte hain aur aisi baatein kehte hain jin par woh khud amal nahi karte. Unki baatein jazbati aur be-lagam hoti hain, jo sirf logon ko behkane aur fitna phailane ka sabab banti hain.
Surah 26 : 226
وَ اَنَّهُمْ یَقُوْلُوْنَ مَا لَا یَفْعَلُوْنَۙ
Aur yeh woh hain jo kehte hain woh jo karte nahin.
Is ayat mein un shairon ki mazammat ki gayi hai jo apni zubaan se aisi baatein kehte hain jin par woh amal nahi karte. Yeh un logon ki nishani hai jin ke qaul aur fail mein farq hota hai. Islam mein is baat par zor diya gaya hai ke ek momin ka qaul aur fail mutabiq ho. Allah Ta'ala aise logon ko pasand nahi karta jo bade bade da'we karte hain lekin un par amal nahi karte. Yeh sirf shairon tak mehdood nahi, balkay har us shakhs ke liye ek tanbeeh hai jo zubaan se kuch aur dil mein kuch rakhta hai ya amal se ghafil rehta hai. Is se murad yeh hai ke sachche aur mukhlis shair woh hain jin ki shairi haqeeqat par mabni ho aur un ke kirdar se jhalakti ho.
Surah 26 : 227
اِلَّا الَّذِیْنَ اٰمَنُوْا وَ عَمِلُوا الصّٰلِحٰتِ وَ ذَكَرُوا اللّٰهَ كَثِیْرًا وَّ انْتَصَرُوْا مِنْۢ بَعْدِ مَا ظُلِمُوْا وَ سَیَعْلَمُ الَّذِیْنَ ظَلَمُوْۤا اَیَّ مُنْقَلَبٍ یَّنْقَلِبُوْنَ۠
Siwaaye un logon ke jo imaan laaye aur nek amal kiye aur Allah ko kasrat se yaad kiya aur badla liya jab un par zulm kiya gaya. Aur zalim jald hi jaan lenge ke woh kis palatne ki jagah palat kar jaayenge.
Yeh ayat pichli ayat mein bayan kiye gaye shairon ki mazammat se un logon ko mustasna karti hai jo imaan laaye, nek amal kiye, Allah ko kasrat se yaad kiya aur apne upar hone wale zulm ka badla liya. Is se wazeh hota hai ke shairi بذات خود buri nahi, balkay uska maqsad aur istemaal use acha ya bura banata hai. Woh shair jo apni shairi ko Allah ki raza ke liye istemaal karte hain, haq ki himayat karte hain aur mazloomon ki madad karte hain, woh is mazammat se bahar hain. Aise shair apni zubaan ko haq aur insaaf ke liye istemaal karte hain.
Ayat ke ikhtetaam par zalimon ko sakht tanbeeh ki gayi hai ke woh jald hi jaan lenge ke unka anjaam kya hoga. Yeh Allah Ta'ala ki taraf se ek wa'eed hai ke har zalim ko uske zulm ka badla zaroor milega aur woh qayamat ke din ek buri jagah palat kar jaayenge.
