Surah An-Naml (Cheenti) 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 jhutla rahe the aur Qayamat ka mazaaq uda rahe the. Is Surah ki Markazi Theme 'Ilm-e-Ilahi' (Allah ka Be-Inteha Ilm) aur 'Tauheed aur Risaalat ki Haqqaniyat' hai. Ismein wazeh kiya gaya hai ke Allah ka ilm aur uski qudrat itni waseeh (vast) hai ke cheenti (naml) jaisi choti makhlooq ki harkat aur uske qaul tak se bhi woh waqif hai. Is Surah mein Teen Azeem Nabiyon ke qisse bayan kiye gaye hain:Musa {عَلَيْهِ اَلسَّلَامُ}: Unka Firaun aur aag (fire) ka waqiya.Dawud aur Sulaiman {عَلَيْهِمُ اَلسَّلَامُ}: Hazrat Sulaiman {عَلَيْهِ اَلسَّلَامُ} ka Cheentiyon se guftagu, Hudhud (hoopoe bird) se baat karna, aur Malika-e-Saba (Queen of Sheba) ka taaj (crown) aur takht (throne) ka waqiya. Yeh qissa Hazrat Sulaiman {عَلَيْهِ اَلسَّلَامُ} ki be-misaal hukumat aur nubuwwat ko zahir karta hai.Salih {عَلَيْهِ اَلسَّلَامُ}: Qaum-e-Samud aur unki Oontni (she-camel) ka waqiya.Ahkam aur naseehatein yeh hain: Logon ko naseehat ki gayi hai ke Qayamat ki nishaniyan zameen par zahir hongi. Ismein Ibadat aur Rizq ka zikr hai, aur Imaan walon ko Allah ki be-shumaar ne'maton par Shukr karne ki talqeen ki gayi hai. Quran ki tilawat aur is par amal karne ki hidayat di gayi hai. Aakhir mein bataya gaya hai ke jo shakhs hidayat paata hai woh apne faide ke liye paata hai, aur jo gumrah hota hai woh apne nuqsaan ke liye.
Surah 27 : 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 27 : 1
طٰسٓ تِلْكَ اٰیٰتُ الْقُرْاٰنِ وَ كِتَابٍ مُّبِیْنٍۙ
Ta-Seen. Yeh Quran aur roshan kitaab ki ayatein hain.
Yeh Ayat Surah Naml ki ibtida hai, jahan 'Ta-Seen' jaise huruf-e-muqatta'at ka zikr hai. In huruf ke asal maani sirf Allah Ta'ala jante hain, lekin yeh is baat ki alamat hain ke Quran-e-Kareem unhi huruf-e-tahajji se bana hai jinhein insaan roz marra ki zindagi mein istemal karte hain, phir bhi woh is jaisi kitaab banane se ajiz hain. Is ke baad farmaya gaya hai ke yeh Quran ki ayatein hain aur ek aisi kitaab ki jo roshan aur wazeh hai. Is ka matlab hai ke Quran apni hidayat, ahkam aur dalail mein bilkul saaf aur khula hai, is mein kisi qism ki pechidgi ya ghumrahi nahi. Yeh khud bhi roshan hai aur doosron ko bhi roshan karta hai, haq aur batil ke darmiyan farq wazeh karta hai.
Surah 27 : 2
هُدًى وَّ بُشْرٰى لِلْمُؤْمِنِیْنَۙ
Hidayat aur khushkhabri hai imaan walon ke liye.
Pichli Ayat mein Quran ko 'kitaab-e-mubeen' (roshan kitaab) kaha gaya, aur is Ayat mein us ki do ahem khusoosiyat bayan ki gayi hain: 'Hidayat' aur 'Bushra'. Quran un logon ke liye hidayat ka sarchashma hai jo imaan laye hain. Yeh unhein seedhi raah dikhata hai, haq aur batil mein farq sikhata hai, aur unhein zindagi ke har shobay mein rehnumai faraham karta hai. Is ke sath hi, yeh un imaan walon ke liye khushkhabri bhi hai jo is ki hidayat par amal karte hain. Yeh khushkhabri duniya mein kamyabi aur aakhirat mein jannat aur Allah ki raza ki hai. Magar yeh hidayat aur khushkhabri sirf un logon ke liye hai jo sachche dil se imaan late hain aur us par amal paira hote hain.
Surah 27 : 3
الَّذِیْنَ یُقِیْمُوْنَ الصَّلٰوةَ وَ یُؤْتُوْنَ الزَّكٰوةَ وَ هُمْ بِالْاٰخِرَةِ هُمْ یُوْقِنُوْنَ
Jo namaz qaim karte hain, zakat dete hain, aur wohi aakhirat par yaqeen rakhte hain.
Is Ayat mein un imaan walon ki sifaat bayan ki gayi hain jin ke liye Quran hidayat aur khushkhabri hai. Un ki teen bunyadi khusoosiyat zikr ki gayi hain: pehli, woh namaz qaim karte hain. Namaz deen ka sutoon hai aur Allah se banday ke talluq ko mazboot karti hai. Doosri, woh zakat ada karte hain. Zakat maal ki paaki aur muashre mein ghareebon aur zaroorat mandoon ke huqooq ki adaigi hai. Yeh insaniyat ki khidmat aur maal ki mohabbat se azadi ka saboot hai. Teesri aur sab se ahem, woh aakhirat par yaqeen rakhte hain. Aakhirat par pukhta imaan hi insaan ko namaz aur zakat jaisi ibadaat par paband karta hai aur usay duniya mein neki karne aur burai se bachne ki targheeb deta hai. Yeh yaqeen un ke har amal ki bunyad hai.
Surah 27 : 4
اِنَّ الَّذِیْنَ لَا یُؤْمِنُوْنَ بِالْاٰخِرَةِ زَیَّنَّا لَهُمْ اَعْمَالَهُمْ فَهُمْ یَعْمَهُوْنَؕ
Beshak jo log aakhirat par imaan nahi rakhte, humne unke aamal unke liye khoobsurat bana diye hain, pas woh bhatakte phirte hain.
Is Ayat mein un logon ka zikr hai jo aakhirat par imaan nahi rakhte. Allah Ta'ala farmate hain ke humne unke aamal unke liye khoobsurat bana diye hain. Is ka matlab yeh nahi ke Allah unhein burai ki taraf raghib karte hain, balkay yeh unke apne ikhtiyar aur kufr ka nateeja hai. Jab insaan aakhirat ko bhool kar sirf duniya ki zindagi ko maqsad bana leta hai, to uske bure aamal bhi usay ache lagne lagte hain. Shaitan unhein mazeed khoobsurat bana kar pesh karta hai aur woh unhi mein magan ho jate hain. Natijatan, woh bhatakte phirte hain. Woh haqeeqat ko dekhne se qasir ho jate hain, seedhi raah se gumrah ho jate hain aur apni duniya ki ranginiyon mein is qadar kho jate hain ke aakhirat ki tayyari se ghafil ho jate hain. Yeh unki apni pasand aur Allah ki sunnat ka hissa hai.
Surah 27 : 5
اُولٰٓئِكَ الَّذِیْنَ لَهُمْ سُوْٓءُ الْعَذَابِ وَ هُمْ فِی الْاٰخِرَةِ هُمُ الْاَخْسَرُوْنَ
Yahi woh log hain jin ke liye bura azaab hai, aur woh aakhirat mein sab se zyada ghaata uthane wale hain.
Pichli Ayat mein aakhirat ke munkireen ki gumrahi ka zikr tha, aur is Ayat mein unke anjaam ko bayan kiya gaya hai. Allah Ta'ala farmate hain ke yahi woh log hain jin ke liye bura azaab hai. Yeh azaab unke kufr, shirk aur nafarmaniyon ka nateeja hoga jo unhone duniya mein kiye. Unhone Allah ki ayaton ko jhutlaya, Rasoolon ki mukhalifat ki aur aakhirat ki tayyari se ghafil rahe. Is ke sath hi, farmaya gaya hai ke woh aakhirat mein sab se zyada ghaata uthane wale hain. Duniya mein unhone jo kuch bhi hasil kiya, woh sab fani hai aur aakhirat mein unhein us ka koi faida nahi hoga. Unhone apni abadi zindagi ko chand roz ki duniya ke liye tabah kar diya, is liye woh sab se bade khasare mein honge. Unka anjaam jahannum ki aag aur Allah ki narazgi hai.
Surah 27 : 6
وَ اِنَّكَ لَتُلَقَّى الْقُرْاٰنَ مِنْ لَّدُنْ حَكِیْمٍ عَلِیْمٍ
Aur beshak aap ko Quran ek Hakeem, Aleem (hikmat wale, ilm wale) Allah ki taraf se diya ja raha hai.
Is ayat mein Allah Ta'ala Rasoolullah ﷺ ko mukhatib karte hue irshad farmate hain ke, "Beshak aap ko Quran ek Hakeem, Aleem (hikmat wale, ilm wale) Allah ki taraf se diya ja raha hai." Yeh is baat ki daleel hai ke Quran Majeed Allah Subhanahu wa Ta'ala ka kalaam hai, jo har qism ki ghalti aur kami se paak hai. Allah Ta'ala apni zaat mein mukammal hikmat aur ilm rakhte hain, isliye unka nazil karda kalaam bhi mukammal hikmat aur ilm se bharpoor hai. Is mein insaniyat ke liye har tarah ki hidayat, qawaneen aur naseehaten maujood hain. Is ayat se Quran ki azmat aur uske ilahi hone par yaqeen mazboot hota hai, aur yeh bhi wazeh hota hai ke iski taleemat be-misal aur hamesha ke liye rehnuma hain.
Surah 27 : 7
اِذْ قَالَ مُوْسٰى لِاَهْلِهٖۤ اِنِّیْۤ اٰنَسْتُ نَارًا١ؕ سَاٰتِیْكُمْ مِّنْهَا بِخَبَرٍ اَوْ اٰتِیْكُمْ بِشِهَابٍ قَبَسٍ لَّعَلَّكُمْ تَصْطَلُوْنَ
Jab Moosa (Alaihis Salam) ne apne ghar walon se kaha, "Beshak maine aag dekhi hai. Main usmein se tumhare paas koi khabar launga ya tumhare liye aag ka ek shola launga taake tum garmi hasil kar sako."
Yeh ayat Hazrat Moosa (Alaihis Salam) ke us waqiye ka zikr karti hai jab woh apni biwi aur bachon ke saath Misr se Madyan ki taraf safar kar rahe the. Raat ke waqt, jab thand aur andhera tha, unhone Toor pahad ki taraf se ek aag dekhi. Unhone apne ghar walon se kaha, "Beshak maine aag dekhi hai. Main usmein se tumhare paas koi khabar launga ya tumhare liye aag ka ek shola launga taake tum garmi hasil kar sako." Is waqiye mein Moosa (A.S.) ki risalat ki ibtida chupi hui thi. Woh aag darasal Allah Ta'ala ki taraf se ek nishani thi, jo unhein apni taraf bulane aur risalat ka farz saunpne ke liye thi. Is tarah Moosa (A.S.) ki zindagi ka ek naya bab shuru hone wala tha.
Surah 27 : 8
فَلَمَّا جَآءَهَا نُوْدِیَ اَنْۢ بُوْرِكَ مَنْ فِی النَّارِ وَ مَنْ حَوْلَهَا١ؕ وَ سُبْحٰنَ اللّٰهِ رَبِّ الْعٰلَمِیْنَ
Phir jab Moosa (Alaihis Salam) us aag ke paas aaye, to unhein pukara gaya, "Mubarak hai woh jo aag mein hai aur jo uske ird-gird hai. Aur Allah paak hai, jo tamam jahanon ka Rab hai."
Jab Moosa (Alaihis Salam) us aag ke paas pahunche, to unhein Allah Ta'ala ki taraf se awaaz aayi. Yeh awaaz unke liye ek azim sharaf aur risalat ki daleel thi. Pukara gaya, "Mubarak hai woh jo aag mein hai aur jo uske ird-gird hai." 'Jo aag mein hai' se murad Allah Ta'ala ki zaat ki tajalli ya farishte ho sakte hain, aur 'jo uske ird-gird hai' se murad Moosa (A.S.) hain jinhein risalat ke liye chuna gaya. Iske baad Allah Ta'ala ne apni paaki aur azmat ka izhar farmaya, "Aur Allah paak hai, jo tamam jahanon ka Rab hai." Yeh Moosa (A.S.) ke liye ek behtareen mauqa tha jahan unhein Allah se barahe rast kalaam karne ka sharaf hasil hua aur unki nabuwat ka aaghaz hua.
Surah 27 : 9
یٰمُوْسٰۤى اِنَّهٗۤ اَنَا اللّٰهُ الْعَزِیْزُ الْحَكِیْمُۙ
"Aye Moosa! Beshak main hi Allah hoon, Ghalib, Hikmat wala."
Is ayat mein Allah Ta'ala ne Moosa (Alaihis Salam) ko apna ta'aruf karwaya taake unhein yaqeen ho jaye ke woh kis se mukhatib hain. Allah ne farmaya, "Aye Moosa! Beshak main hi Allah hoon." Iske baad Allah Ta'ala ne apni do ahem sifaten bayan keen: Al-Aziz (Ghalib, zabardast quwwat wala) aur Al-Hakeem (Hikmat wala, har kaam hikmat se karne wala). Yeh sifaten Moosa (A.S.) ko unke aane wale azim mission ke liye tayyar kar rahi thin, jahan unhein Firaun jaisi zalim aur sarkash quwwat ka samna karna tha. Is ta'aruf se Moosa (A.S.) ko Allah ki qudrat, ghalba aur hikmat par mukammal bharosa hasil hua, jo unke liye aage ki mushkilat mein sabr aur isteqamat ka zariya bana.
Surah 27 : 10
وَ اَلْقِ عَصَاكَ١ؕ فَلَمَّا رَاٰهَا تَهْتَزُّ كَاَنَّهَا جَانٌّ وَّلّٰى مُدْبِرًا وَّ لَمْ یُعَقِّبْ١ؕ یٰمُوْسٰى لَا تَخَفْ١۫ اِنِّیْ لَا یَخَافُ لَدَیَّ الْمُرْسَلُوْنَۗۖ
"Aur apni laathi phenk do." Phir jab Moosa (Alaihis Salam) ne usse dekha ki woh ek tez raftaar saamp ki tarah hil rahi hai, to woh peeth pher kar bhage aur palat kar nahi dekha. "Aye Moosa! Daro mat. Beshak mere paas Rasool nahi darte."
Allah Ta'ala ne Moosa (Alaihis Salam) ko apni laathi phenkne ka hukm diya. Jaise hi unhone laathi phenki, woh Allah ke hukm se ek tez raftaar saamp (jaan) mein badal gayi. Moosa (A.S.) insani fitrat ke mutabiq is hairat angez manzar ko dekh kar dar gaye aur peeth pher kar bhage, palat kar bhi nahi dekha. Is par Allah Ta'ala ne unhein tasalli di, "Aye Moosa! Daro mat. Beshak mere paas Rasool nahi darte." Yeh mojiza Moosa (A.S.) ko unki risalat ki nishaniyon mein se pehli nishani dikhane ke liye tha. Is se unhein yaqeen ho gaya ki Allah unke saath hai aur woh har mushkil ka samna kar sakte hain. Yeh mojiza Firaun ke samne bhi pesh kiya jana tha, jo unki nabuwat ki sachaai ka saboot hota.
Surah 27 : 11
اِلَّا مَنْ ظَلَمَ ثُمَّ بَدَّلَ حُسْنًۢا بَعْدَ سُوْٓءٍ فَاِنِّیْ غَفُوْرٌ رَّحِیْمٌ
Siwaye uske jisne zulm kiya, phir burai ke baad neki se badal diya, to beshak main bahut bakhshne wala, nihayat meharban hoon.
Is Ayah mein Allah Ta'ala un logon ke liye ummeed aur maghfirat ka darwaza kholte hain jo ghalati ya gunah kar baithe hain. Farmaya gaya hai ke jo shakhs zulm karta hai, yani gunah ka irtekab karta hai, lekin phir apni burai ko neki se badal deta hai, to Allah Ta'ala uski maghfirat farma dete hain. Burai ko neki se badalne ka matlab hai gunah se sachchi tawbah karna, us par nadim hona, aur mustaqbil mein us gunah se bachne ka pukhta irada karna. Iske sath-sath, apne amaal ko behtar banana aur Allah ki itaat mein lag jana bhi ismein shamil hai.
Allah Ta'ala ne farmaya ke "beshak main bahut bakhshne wala, nihayat meharban hoon." Yeh Allah ki sifaton mein se hai ke woh apne bandon par nihayat meharban hai aur unke gunahon ko bakhshne wala hai, jab woh sachchi tawbah karte hain. Is Ayah se yeh bhi maloom hota hai ke Allah ki rahmat uski pakad se zyada wasee hai, aur woh apne bandon ko hamesha tawbah aur islah ka mauqa dete hain.
Surah 27 : 12
وَ اَدْخِلْ یَدَكَ فِیْ جَیْبِكَ تَخْرُجْ بَیْضَآءَ مِنْ غَیْرِ سُوْٓءٍ فِیْ تِسْعِ اٰیٰتٍ اِلٰى فِرْعَوْنَ وَ قَوْمِهٖ اِنَّهُمْ كَانُوْا قَوْمًا فٰسِقِیْنَ
Aur apna haath apni jeb mein daal, woh chamakta hua niklega baghair kisi burai ke. Yeh nau nishaniyon mein se hai jo Firaun aur uski qaum ki taraf hain. Beshak woh fasik log the.
Is Ayah mein Allah Ta'ala Hazrat Moosa (AS) ko ek aur mojiza ata karne ka zikr farma rahe hain. Unhein hukm diya gaya ke "apna haath apni jeb mein daal, woh chamakta hua niklega baghair kisi burai ke." Yeh mojiza Yad-e-Baiza kehlata hai, jismein Hazrat Moosa (AS) ka haath jab jeb se bahar aata to woh chamakta hua roshan ho jata tha, lekin usmein koi beemari ya aib nahi hota tha. Yeh Allah ki qudrat ki nishani thi.
Yeh mojiza un nau nishaniyon mein se ek tha jo Firaun aur uski qaum ki taraf bheji gayi theen. In nishaniyon ka maqsad Firaun aur uski qaum ko Allah ki wahdaniyat aur Moosa (AS) ki risalat par yaqeen dilana tha. Lekin unhone inkar kiya. Ayah ke ikhtitam par farmaya gaya ke "beshak woh fasik log the," yani woh Allah ke ahkamaat se ro gardani karne wale aur nafarman the. Unhone haq ko pehchanne ke bawajood usse inkar kiya aur apni sarkashi par qaim rahe.
Surah 27 : 13
فَلَمَّا جَآءَتْهُمْ اٰیٰتُنَا مُبْصِرَةً قَالُوْا هٰذَا سِحْرٌ مُّبِیْنٌ
Phir jab unke paas hamari roshan nishaniyan aaeen, to unhone kaha: "Yeh to khula jadu hai."
Is Ayah mein Firaun aur uski qaum ke inkar aur takabbur ka zikr hai. Jab Allah Ta'ala ki taraf se Hazrat Moosa (AS) ke zariye roshan aur wazeh nishaniyan (mojizat) unke paas aaeen, jo haqiqat ko bilkul wazeh kar rahi theen, to unhone unhein tasleem karne ke bajaye unka inkar kiya. Unhone in mojizon ko dekh kar foran keh diya, "Yeh to khula jadu hai."
Yeh unki zid, takabbur aur haq se inkar ki daleel thi. Unhone Allah ki qudrat aur Moosa (AS) ki risalat ko jadu ka naam de kar logon ko gumrah karne ki koshish ki. Halanke woh jante the ke yeh insani taqat se bahar ke kaam hain aur jadu nahi ho sakte. Unka yeh qaul unki bad-bakhti aur gumrahi ki alamat tha, kyunki unhone haq ko dekh kar bhi usse munh mod liya aur apni baat par adey rahe.
Surah 27 : 14
وَ جَحَدُوْا بِهَا وَ اسْتَیْقَنَتْهَاۤ اَنْفُسُهُمْ ظُلْمًا وَّ عُلُوًّا فَانْظُرْ كَیْفَ كَانَ عَاقِبَةُ الْمُفْسِدِیْنَ
Aur unhone unka inkar kiya, halanke unke dilon ne unhein yaqeen kar liya tha, zulm aur takabbur ki wajah se. Pas dekho ke fasad phailane walon ka anjam kaisa hua.
Yeh Ayah Firaun aur uski qaum ki us bad-bakhti ko wazeh karti hai jismein woh mubtala the. Farmaya gaya ke "unhone un (nishaniyon) ka inkar kiya, halanke unke dilon ne unhein yaqeen kar liya tha." Iska matlab hai ke zahiri taur par to unhone mojizon ko jadu qarar de kar inkar kiya, lekin unke andarun mein, unke dilon mein yeh baat baith chuki thi ke yeh Allah ki taraf se sachche mojize hain. Unhone sirf zulm aur takabbur ki wajah se haq ko qabool nahi kiya.
Unka yeh inkar sirf zid aur apni badshahat aur martabe ko bachane ki koshish thi. Unhone haq ko dabane ki koshish ki aur logon ko gumrah kiya. Ayah ke ikhtitam par Allah Ta'ala ne farmaya, "Pas dekho ke fasad phailane walon ka anjam kaisa hua." Yeh ek tanbeeh hai ke jo log haq ka inkar karte hain, zulm aur takabbur karte hain, aur zameen mein fasad phailate hain, unka anjam hamesha bura hota hai, jaisa ke Firaun aur uski qaum ke sath hua. Unhein duniya mein bhi saza mili aur akhirat mein bhi shadeed azab hoga.
Surah 27 : 15
وَ لَقَدْ اٰتَیْنَا دَاوٗدَ وَ سُلَیْمٰنَ عِلْمًا وَ قَالَا الْحَمْدُ لِلّٰهِ الَّذِیْ فَضَّلَنَا عَلٰى كَثِیْرٍ مِّنْ عِبَادِهِ الْمُؤْمِنِیْنَ
Aur beshak humne Dawood aur Sulaiman ko ilm ata farmaya, aur unhone kaha: "Tamaam tareefen Allah ke liye hain jisne humein apne bahut se momin bandon par fazilat di."
Is Ayah mein Allah Ta'ala apne do paighambaron, Hazrat Dawood (AS) aur Hazrat Sulaiman (AS) ka zikr farma rahe hain, jinhein Allah ne khaas fazilat aur ilm ata farmaya tha. Farmaya gaya ke "aur beshak humne Dawood aur Sulaiman ko ilm ata farmaya." Yeh ilm sirf deeni nahi tha, balkay hukumat, adl, aur mukhtalif funoon ka ilm bhi shamil tha, jiski wajah se woh apni qaumon ki behtar rehnumai kar sake aur adl-o-insaf qaim kar sake.
Is ilm aur fazilat ke milne par, un dono paighambaron ne Allah Ta'ala ka shukr ada kiya. Unhone kaha, "Tamaam tareefen Allah ke liye hain jisne humein apne bahut se momin bandon par fazilat di." Yeh qaul unki tawazu aur Allah ki nemat ka aitraf tha. Isse yeh sabaq milta hai ke jab Allah kisi ko koi nemat ya fazilat ata farmaye, to us par takabbur karne ke bajaye, Allah ka shukr ada karna chahiye aur us nemat ko Allah ki raza ke mutabiq istemal karna chahiye. Ilm Allah ki taraf se ek azeem nemat hai, aur us par shukr guzari lazim hai.
Surah 27 : 16
وَ وَرِثَ سُلَیْمٰنُ دَاوٗدَ وَ قَالَ یٰۤاَیُّهَا النَّاسُ عُلِّمْنَا مَنْطِقَ الطَّیْرِ وَ اُوْتِیْنَا مِنْ كُلِّ شَیْءٍ اِنَّ هٰذَا لَهُوَ الْفَضْلُ الْمُبِیْنُ
Aur Sulaiman ne Dawood (Alaihis Salam) ki wirasat paayi aur kaha: "Aye logo! Humein parindon ki boli sikhayi gayi hai aur humein har cheez di gayi hai. Beshak yeh khuli fazilat hai."
Is ayat mein Allah Ta'ala Hazrat Sulaiman (Alaihis Salam) par apni nematon ka zikr farma rahe hain. "Wirasat" se murad yahan maal ki wirasat nahi, balki ilm, hikmat, nabuwat aur hukumat ki wirasat hai jo Hazrat Dawood (Alaihis Salam) se unhein mili. Allah ne Hazrat Sulaiman (A.S.) ko khaas fazilat ata ki thi, jismein parindon ki boli samajhna bhi shamil tha. Unhone khud is baat ka izhar kiya ke unhein har cheez di gayi hai, jo unki badshahat aur Allah ki taraf se un par kiye gaye in'amaat ki nishani hai. Yeh sab Allah ka khula fazl aur ehsan tha jis par unhone shukr ada kiya.
Imam Bukhari aur Muslim mein Hazrat Abu Hurairah (R.A.) se riwayat hai ke Rasoolullah (S.A.W.) ne farmaya: "Hum (Anbiya) wirasat mein maal nahi chhodte, jo kuch hum chhodte hain woh sadqa hota hai." Is se wazeh hota hai ke yahan wirasat se murad ilm aur nabuwat hai.
Surah 27 : 17
وَ حُشِرَ لِسُلَیْمٰنَ جُنُوْدُهٗ مِنَ الْجِنِّ وَ الْاِنْسِ وَ الطَّیْرِ فَهُمْ یُوْزَعُوْنَ
Aur Sulaiman ke liye uske lashkar jinno, insano aur parindon mein se ikatthe kiye gaye, phir unhein tartib se roka jata tha.
Yeh ayat Hazrat Sulaiman (Alaihis Salam) ki azeez-ul-shan hukumat aur unke be-misaal ikhtiyar ko bayan karti hai. Allah Ta'ala ne unhein sirf insano par hi nahi, balki jinno aur parindon par bhi hukumat ata ki thi. Unke lashkar mein yeh teeno qismein shamil theen, jo unke hukm ki paband theen. "Yooza'oon" ka matlab hai ke unhein poori tanzim aur intizam ke saath chalaya jata tha. Jab woh safar karte the ya kisi muqam par rukte the, to unhein tartib se roka jata tha aur aage badhne se pehle unki safen durust ki jati theen, taake koi be-tartibi ya afra-tafri na ho. Yeh unki badshahat ki shaan aur Allah ki qudrat ka nishan hai ke usne ek insaan ko aisi quwwat aur intizami salahiyat ata ki.
Surah 27 : 18
حَتّٰۤى اِذَاۤ اَتَوْا عَلٰى وَادِ النَّمْلِ قَالَتْ نَمْلَةٌ یّٰۤاَیُّهَا النَّمْلُ ادْخُلُوْا مَسٰكِنَكُمْ لَا یَحْطِمَنَّكُمْ سُلَیْمٰنُ وَ جُنُوْدُهٗ وَ هُمْ لَا یَشْعُرُوْنَ
Yahan tak ke jab woh cheentiyon ki wadi mein pahunche, to ek cheenti ne kaha: "Aye cheentiyon! Apne gharon mein ghus jao, kahin Sulaiman aur uske lashkar tumhein kuchal na dein, jabke unhein khabar bhi na ho."
Is ayat mein Hazrat Sulaiman (Alaihis Salam) ke lashkar ke safar ka ek dilchasp waqia bayan kiya gaya hai. Jab unka lashkar cheentiyon ki wadi se guzra, to ek cheenti ne apni qaum ko mutanabbeh kiya ke woh apne gharon mein chale jayen. Is cheenti ki baat se uski samajhdari, door-andeshi aur apni qaum ke liye fikarmandi zahir hoti hai. Usne yeh bhi wazeh kiya ke Sulaiman (A.S.) aur unke lashkar ko unke wajood ka ilm nahi hoga aur woh anjane mein unhein kuchal sakte hain. Yeh waqia Hazrat Sulaiman (A.S.) ke moajze ki ek aur daleel hai ke Allah Ta'ala ne unhein sirf insano aur jinno ki hi nahi, balki chote se chote janwar ki baat bhi samajhne ki salahiyat ata ki thi. Is se Allah ki qudrat aur uski makhlooq ki hairat angez salahiyaton ka bhi pata chalta hai.
Surah 27 : 19
فَتَبَسَّمَ ضَاحِكًا مِّنْ قَوْلِهَا وَ قَالَ رَبِّ اَوْزِعْنِیْۤ اَنْ اَشْكُرَ نِعْمَتَكَ الَّتِیْۤ اَنْعَمْتَ عَلَیَّ وَ عَلٰى وَالِدَیَّ وَ اَنْ اَعْمَلَ صَالِحًا تَرْضٰىهُ وَ اَدْخِلْنِیْ بِرَحْمَتِكَ فِیْ عِبَادِكَ الصّٰلِحِیْنَ
To woh uski baat par muskura diye aur hans diye aur kaha: "Aye mere Rab! Mujhe taufeeq de ke main teri us ne'mat ka shukr ada karoon jo tune mujh par aur mere walidain par ki hai, aur yeh ke main aise nek aamal karoon jin se tu raazi ho, aur mujhe apni rehmat se apne nek bandon mein shamil farma."
Jab Hazrat Sulaiman (Alaihis Salam) ne cheenti ki baat suni aur samjhi, to woh Allah ki is azeem ne'mat par khushi se muskura diye. Unhone fauran Allah Ta'ala ka shukr ada kiya aur ek jame' dua mangi. Is dua mein unhone Allah se apni aur apne walidain par kiye gaye in'amaat ka shukr ada karne ki taufeeq talab ki. Unhone yeh bhi dua ki ke Allah unhein aise nek aamal karne ki taufeeq ata farmaye jo usko pasand hon aur unhein apni rehmat se apne saleh bandon mein shamil farma le. Yeh dua is baat ki daleel hai ke Allah ke paighambar bhi har haal mein Allah ki taraf rujoo karte hain aur apni kamzori ka iqrar karte hue uski rehmat ke talabgar rehte hain, chahe unhein kitni hi badi hukumat aur nematein ata ki gayi hon. Yeh dua har musalman ke liye ek behtareen namoona hai.
Surah 27 : 20
وَ تَفَقَّدَ الطَّیْرَ فَقَالَ مَا لِیَ لَاۤ اَرَى الْهُدْهُدَ اَمْ كَانَ مِنَ الْغَآئِبِیْنَ
Aur unhone parindon ka jaiza liya, phir kaha: "Kya wajah hai ke mujhe Hudhud nazar nahi aa raha? Ya woh ghayab hone walon mein se hai?"
Yeh ayat Hazrat Sulaiman (Alaihis Salam) ki hukumat aur intizam ki ek aur misal pesh karti hai. Woh apne lashkar ke har fard ka khayal rakhte the, chahe woh insaan ho, jinn ho ya parinda. Jab unhone parindon ka jaiza liya to Hudhud ko ghair-hazir paya. Unhone fauran uski ghair-hazri par sawal kiya, jo is baat ki nishani hai ke woh apne lashkar mein har ek ki maujoodgi aur zimmedari se waqif the. Unka yeh sawal sirf ghair-hazri par nahi tha, balki uski wajah janne ki koshish thi. Is se yeh bhi zahir hota hai ke Hudhud unke liye koi mamooli parinda nahi tha, balki uski apni ek khaas ehmiyat thi, jiske sabab uski ghair-hazri ko note kiya gaya aur uski talash ki gayi. Yeh waqia aage Hudhud ke qisse ki bunyad banta hai.
Surah 27 : 21
لَاُعَذِّبَنَّهٗ عَذَابًا شَدِیْدًا اَوْ لَاۡاَذْبَحَنَّهٗۤ اَوْ لَیَاْتِیَنِّیْ بِسُلْطٰنٍ مُّبِیْنٍ
Main usay sakht azaab doonga, ya usay zubah kar doonga, ya woh mere paas koi wazeh daleel pesh kare.
Hazrat Sulaiman (AS) ne jab apni fouj aur parindon ka jaiza liya aur Hudhud ko ghair-hazir paya, to unhone sakht narazgi aur ghusse ka izhar kiya. Unhone farmaya ke main usay ya to sakht azaab doonga, ya usay zubah kar doonga, ya phir usay apni ghair-hazri ki koi wazeh aur qabil-e-qabool wajah batani hogi. Yeh unki shahi ikhtiyarat aur intizam ki sakhti ko zahir karta hai. Is se maloom hota hai ke unki hukumat mein har fard ki zimmedari muqarrar thi aur koi bhi apni zimmedari se ghafil nahi reh sakta tha. Yeh dhamki Hudhud ke liye ek tanbeeh thi ke woh apni ghair-hazri ka koi munasib uzr pesh kare, warna usay sakht nataij ka samna karna padega. Is mein hukmaranon ke liye bhi ek sabaq hai ke woh apne intizam mein mustaqil mizaji aur adl ko barqarar rakhein.
Surah 27 : 22
فَمَكَثَ غَیْرَ بَعِیْدٍ فَقَالَ اَحَطْتُّ بِمَا لَمْ تُحِطْ بِهٖ وَ جِئْتُكَ مِنْ سَبَاٍۭ بِنَبَاٍ یَّقِیْنٍ
Phir woh (Hudhud) zyada der na thehra, aur aakar kehne laga, "Main ne woh baat maloom ki hai jo aap ko maloom nahi, aur main aap ke paas Saba se ek yaqeeni khabar laya hoon."
Hudhud zyada der tak ghayab nahi raha aur jald hi wapas aa gaya. Usne Hazrat Sulaiman (AS) ke saamne apni ghair-hazri ka uzr pesh karte hue kaha ke usne aisi baat maloom ki hai jis se Sulaiman (AS) waqif nahi hain. Yeh uski apni ghair-hazri ko jaiz thehrane ki koshish thi, taake woh saza se bach sake. Usne bataya ke woh Saba ke ilaqe se ek bahut hi yaqeeni aur ahem khabar laya hoon. Yeh khabar aisi thi jo us waqt tak Hazrat Sulaiman (AS) ke ilm mein nahi thi, aur is mein ek azeem badshahat aur uske logon ke halaat shamil the. Is tarah Hudhud ne apni jaan bachane aur apni ghair-hazri ko ek ahem maqsad se jor kar pesh kiya, jo ke ek azeem paigham tha.
Surah 27 : 23
اِنِّیْ وَجَدْتُّ امْرَاَةً تَمْلِكُهُمْ وَ اُوْتِیَتْ مِنْ كُلِّ شَیْءٍ وَّ لَهَا عَرْشٌ عَظِیْمٌ
Main ne wahan ek aurat ko paya jo un par hukumat karti hai, aur usay har cheez di gayi hai, aur uska ek bahut bada takht hai.
Hudhud ne apni khabar ki tafseel batate hue kaha ke usne Saba mein ek aurat ko dekha jo wahan ki hukmaran hai. Yeh aurat, jiska naam Bilqees tha, har qism ki nemat aur doulat se nawazi gayi thi. Uske paas duniya ki har cheez ki farawani thi, jo ek badshah ke liye zaroori hoti hai, maslan taqat, maal-o-doulat, aur hukumat ka intizam. Mazeed bar'aan, uske paas ek bahut hi azeem aur shandar takht tha, jo uski shaan-o-shaukat aur badshahat ki alamat tha. Is se maloom hota hai ke Saba ki yeh malika us waqt ki ek bahut hi taqatwar aur doulatmand hukmaran thi, aur uski saltanat mein har tarah ki khushhali aur asbab-e-aish maujood the, jo uski azmat ko zahir karte the.
Surah 27 : 24
وَجَدْتُّهَا وَ قَوْمَهَا یَسْجُدُوْنَ لِلشَّمْسِ مِنْ دُوْنِ اللّٰهِ وَ زَیَّنَ لَهُمُ الشَّیْطٰنُ اَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِیْلِ فَهُمْ لَا یَهْتَدُوْنَۙ
Main ne usay aur uski qaum ko Allah ke siwa suraj ko sajda karte hue paya, aur shaitan ne unke aamal unke liye khoobsurat bana diye hain, pas unhe (seedhi) raah se rok diya hai, isliye woh hidayat nahi paate.
Hudhud ne apni khabar ka sab se ahem aur afsosnak hissa bataya ke usne malika Bilqees aur uski qaum ko Allah Ta'ala ke bajaye suraj ko sajda karte hue dekha. Yeh shirk ka ek wazeh amal tha jo tauheed ke bilkul khilaf tha. Usne mazeed wazahat ki ke shaitan ne unke is bure amal ko unki nazron mein khoobsurat bana diya hai, jiski wajah se woh apne is kufr ko sahi samajhte hain. Is shaitani dhoke ki wajah se woh log seedhi raah se bhatak gaye hain aur hidayat nahi pa rahe hain. Is se maloom hota hai ke shaitan kis tarah logon ko gumrah karta hai aur unke kufr aur shirk ko unke liye jaiz aur pasandeeda bana deta hai, jiski wajah se woh haqiqat ko pehchanne se qasir rehte hain aur gumrahi mein mubtala rehte hain.
Surah 27 : 25
اَلَّا یَسْجُدُوْا لِلّٰهِ الَّذِیْ یُخْرِجُ الْخَبْءَ فِی السَّمٰوٰتِ وَ الْاَرْضِ وَ یَعْلَمُ مَا تُخْفُوْنَ وَ مَا تُعْلِنُوْنَ
Ke woh Allah ko sajda na karein, jo aasmano aur zameen mein chupi hui cheezein nikalta hai, aur jo tum chupaate ho aur jo zahir karte ho, sab jaanta hai.
Hudhud ne apni baat jari rakhte hue kaha ke yeh log isliye hidayat nahi pa rahe ke woh us Allah ko sajda nahi karte jo aasmano aur zameen mein har chupi hui cheez ko zahir karta hai. Allah Ta'ala ki qudrat ka ye azeem muzahira hai ke woh zameen se faslein, pani, aur deegar khazanay nikalta hai, aur aasman se barish barsata hai, jo ke insaan ke liye ghaib hoti hain. Mazeed bar'aan, Allah Ta'ala har us cheez ko jaanta hai jo log apne dilon mein chupaate hain aur jo woh zahir karte hain. Is ayat mein Allah ki wahdaniyat aur uski be-misaal qudrat ka zikr hai, aur logon ko is haqiqat ki taraf tawajjo dilayi gayi hai ke woh sirf usi zaat ki ibadat karein jo har cheez par qadir aur har baat se ba-khabar hai, na ke be-jaan suraj ki.
Surah 27 : 26
اَللّٰهُ لَاۤ اِلٰهَ اِلَّا هُوَ رَبُّ الْعَرْشِ الْعَظِیْمِ
Allah hi hai, uske siwa koi ma'bood nahi, woh arsh-e-azeem ka Rab hai.
Yeh ayat Allah Ta'ala ki wahdaniyat aur uski azmat ko bayan karti hai. Is mein bataya gaya hai ke Allah ke siwa koi ibadat ke layaq nahi. Woh tamam kaynat ka khaliq aur malik hai, aur arsh-e-azeem ka Rab hai. Arsh-e-azeem Allah ki qudrat aur badshahat ki sab se badi nishani hai. Is ayat ka maqsad logon ko shirk se bachana aur sirf Allah ki ibadat ki taraf bulana hai. Yeh ayat Surah Naml ke us hisse mein aayi hai jahan Hudhud Hazrat Sulaiman (AS) ko Bilqees aur uski qaum ke shirk ke bare mein batata hai. Is tarah, yeh ayat us shirk ki tardeed karti hai jo Bilqees aur uski qaum mein tha.
Surah 27 : 27
قَالَ سَنَنْظُرُ اَصَدَقْتَ اَمْ كُنْتَ مِنَ الْكٰذِبِیْنَ
(Sulaiman ne) farmaya: "Hum abhi dekhenge ke tune sach kaha hai ya tu jhooton mein se hai."
Yeh ayat Hazrat Sulaiman (AS) ke qaul ko bayan karti hai jab Hudhud ne unhe Bilqees aur uski qaum ke bare mein khabar di. Hudhud ne bataya tha ke Bilqees aur uski qaum Allah ke bajaye sooraj ko sajda karti hai. Hazrat Sulaiman (AS) ne Hudhud ki baat sun kar fauran us par yaqeen nahi kiya, balkay uski sachai ko parakhne ka irada kiya. Yeh is baat ki daleel hai ke kisi bhi khabar ko baghair tehqeeq ke qabool nahi karna chahiye, khaas taur par jab woh kisi bade muamle se mutalliq ho. Is se yeh bhi pata chalta hai ke ambiya (AS) bhi mamlaat mein ehtiyat aur tehqeeq se kaam lete the. Yeh amal hukumat aur da'wat ke usoolon mein shamil hai.
Surah 27 : 28
اِذْهَبْ بِّكِتٰبِیْ هٰذَا فَاَلْقِهْ اِلَیْهِمْ ثُمَّ تَوَلَّ عَنْهُمْ فَانْظُرْ مَا ذَا یَرْجِعُوْنَ
"Mera yeh khat le ja aur unki taraf daal de, phir unse alag ho ja aur dekh ke woh kya jawab dete hain."
Hazrat Sulaiman (AS) ne Hudhud ki khabar ki tehqeeq ke liye use ek khat dekar Bilqees aur uski qaum ke paas bheja. Is ayat mein unhone Hudhud ko hidayat di ke woh khat un tak pahuncha kar chupke se ek taraf ho jaye aur unka radde amal dekhe. Is tarah Hazrat Sulaiman (AS) ne hikmat aur tadbeer se kaam liya taake woh Bilqees aur uski qaum ke asli iradon aur soch ko samajh saken. Yeh tareeqa da'wat-o-tabligh mein bhi mufeed hai ke pehle paigham pahunchaya jaye, phir mukhatib ke radde amal ka mushahida kiya jaye. Is se yeh bhi zahir hota hai ke Hazrat Sulaiman (AS) ne pehle da'wat di, phir qitaal ka rasta ikhtiyar kiya.
Surah 27 : 29
قَالَتْ یٰۤاَیُّهَا الْمَلَؤُا اِنِّیْۤ اُلْقِیَ اِلَیَّ كِتٰبٌ كَرِیْمٌ
(Bilqees ne) kaha: "Aye sardaro! Beshak mujh par ek izzat wala khat dala gaya hai."
Jab Hudhud ne Hazrat Sulaiman (AS) ka khat Bilqees ke paas dala, to usne apne darbar mein maujood sardaron aur mashawarat karne walon ko jama kiya. Usne unhe bataya ke use ek "izzat wala khat" mila hai. Usne is khat ko "kareem" (izzat wala) is liye kaha kyunke yeh ek parinde ke zariye pahunchaya gaya tha, aur is mein koi mohar ya dastakhat nahi the, phir bhi iska andaaz aur mazmoon aisa tha jo ek azim badshah ki taraf se hone ka ehsaas dilata tha. Is se Bilqees ki aqalmandi aur siyasi baseerat zahir hoti hai ke usne fauran is khat ki ahmiyat ko pehchan liya aur akele faisla karne ke bajaye apne mashawarat karne walon se rai talab ki.
Surah 27 : 30
اِنَّهٗ مِنْ سُلَیْمٰنَ وَ اِنَّهٗ بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِیْمِ
"Beshak yeh Sulaiman ki taraf se hai aur beshak yeh Allah ke naam se shuru hota hai jo nihayat meherban, bahut reham karne wala hai."
Yeh ayat Hazrat Sulaiman (AS) ke khat ke mazmoon ka ibtedai hissa bayan karti hai. Bilqees ne apne darbar mein us khat ko padh kar sunaya. Khat ka aghaz "Bismillahir Rahmanir Rahim" se hota hai, jo ke Islami taleemat mein har nek kaam ki ibteda hai. Yeh is baat ki nishani hai ke Hazrat Sulaiman (AS) Allah ke Nabi the aur unka har kaam Allah ke naam se shuru hota tha. Is se Bilqees aur uski qaum ko yeh paigham mila ke yeh khat kisi mamooli badshah ki taraf se nahi, balkay ek aise Nabi ki taraf se hai jo Allah ki wahdaniyat ka da'i hai. Is aghaz ne Bilqees par gehra asar dala, jaisa ke agay ki ayaton se zahir hota hai.
Surah 27 : 31
اَلَّا تَعْلُوْا عَلَیَّ وَ اْتُوْنِیْ مُسْلِمِیْنَ
Ke mujh par sargashi na karo aur mere paas farmabardari karte hue aao.
Yeh Ayah Hazrat Sulaiman (Alaihis Salam) ke us khat ka hissa hai jo unhone Saba ki malika Bilqis ko bheja tha. Is mein Allah Ta'ala ki wahdaniyat aur uske samne sar jhukane ki dawat di gayi hai. Hazrat Sulaiman (AS) ne malika aur uski qoum ko Allah ki ita'at aur farmabardari ki taraf bulaya, aur unhe sargashi aur takabbur se mana kiya. Is dawat ka maqsad yeh tha ke woh log shirk aur but-parasti chhod kar ek Allah ki ibadat karein. Yeh dawat aman aur salamati ka paigham thi, jo har nabi aur rasool ne apni qoumon ko diya.
Is Ayah mein 'muslimeen' ka lafz istemal hua hai, jiska matlab hai Allah ke samne jhukne wale aur uske ahkamat ko tasleem karne wale. Yeh Islam ki bunyadi taleem hai ke insaan apni marzi aur khwahishat ko chhod kar Allah ke hukm ke tabe ho jaye. Hazrat Sulaiman (AS) ne is khat ke zariye unhe Allah ki taraf ruju karne aur uski tauheed ko qabool karne ki hidayat di.
Surah 27 : 32
قَالَتْ یٰۤاَیُّهَا الْمَلَؤُا اَفْتُوْنِیْ فِیْۤ اَمْرِیْ مَا كُنْتُ قَاطِعَةً اَمْرًا حَتّٰى تَشْهَدُوْنِ
Bilqis ne kaha: "Aye sardaro! Mere is mamle mein mujhe mashwara do. Mai koi faisla nahi karti jab tak tum mere paas maujood na ho."
Hazrat Sulaiman (AS) ka khat milne ke baad, malika Bilqis ne apni qoum ke sardaron aur ahem shakhsiyaton ko jama kiya taake is mamle par unse mashwara kare. Is Ayah mein uski hikmat aur dur-andeshi zahir hoti hai ke woh kisi bhi bade faisle ko tanha nahi karti thi, balkay apni saltanat ke ahem afraad ki raaye ko shamil karti thi. Usne kaha ke woh koi bhi faisla unki maujoodgi aur mashware ke baghair nahi karegi.
Yeh uski behtareen qiyadat ki misal hai, jahan woh apne mathehaton ko ehmiyat deti hai aur unki raaye ka ehtram karti hai. Is se yeh bhi pata chalta hai ke woh kisi bhi khatre ya challenge ko halke mein nahi leti thi, balkay us par ghaur-o-fikar aur jama'ati mashware ko tarjeeh deti thi. Uska yeh tareeqa-e-kaar uski siyasi samajh aur riyasati intizam mein maharat ko darshata hai, jahan woh ijtemai faisla sazi ko farogh deti thi.
Surah 27 : 33
قَالُوْا نَحْنُ اُولُوْا قُوَّةٍ وَّ اُولُوْا بَاْسٍ شَدِیْدٍ وَّ الْاَمْرُ اِلَیْكِ فَانْظُرِیْ مَا ذَا تَاْمُرِیْنَ
Unhone kaha: "Hum bade taqatwar aur sakht jangju log hain, aur hukm aapke ikhtiyar mein hai, pas aap dekh lein ke aap kya hukm deti hain."
Malika Bilqis ke mashware ke jawab mein, uske sardaron ne apni askari quwwat aur bahaduri ka izhar kiya. Unhone kaha ke woh bade taqatwar aur sakht jangju log hain, yani woh kisi bhi dushmani ka muqabla karne ki salahiyat rakhte hain. Is se unka apni quwwat par yaqeen aur malika ke liye wafadari zahir hoti hai. Lekin iske bawajood, unhone faisle ka ikhtiyar malika ko hi diya. Unhone kaha ke hukm aapke ikhtiyar mein hai, pas aap dekh lein ke aap kya hukm deti hain.
Yeh jawab unki siyasi samajh aur malika ke martabe ka ehtram bhi dikhata hai. Woh apni taqat ka izhar karte hain lekin aakhri faisla malika par chhod dete hain, jo unki riyasat mein uske mukammal ikhtiyar ko tasleem karta hai. Is se malika ki qiyadat aur uske faislon ki ehmiyat mazeed wazeh hoti hai. Unhone apni taraf se mukammal himayat ka yaqeen dilaya.
Surah 27 : 34
قَالَتْ اِنَّ الْمُلُوْكَ اِذَا دَخَلُوْا قَرْیَةً اَفْسَدُوْهَا وَ جَعَلُوْۤا اَعِزَّةَ اَهْلِهَاۤ اَذِلَّةً وَ كَذٰلِكَ یَفْعَلُوْنَ
Bilqis ne kaha: "Jab badshah kisi basti mein dakhil hote hain to use tabah kar dete hain aur uske izzat walon ko zaleel kar dete hain, aur woh aisa hi karte hain."
Apne sardaron ka jawab sunne ke baad, malika Bilqis ne apni siyasi baseerat aur tajurbe ka izhar kiya. Usne bataya ke badshahon ka dastoor hai ke jab woh kisi basti mein dakhil hote hain to use tabah-o-barbad kar dete hain, aur uske izzat walon ko zaleel kar dete hain. Yeh uski aqal-mandi aur mustaqbil-bini ko zahir karta hai ke woh jang ke nataij ko achi tarah samajhti thi.
Usne is baat par zor diya ke yeh sirf ek aam qanoon nahi balkay badshahon ka fitri rawaiya hai. Is Ayah mein malika ne jang ke tabah kun asraat ko wazeh kiya aur bataya ke is se sirf maal-o-dhan ka nuqsan nahi hota balkay logon ki izzat aur waqar bhi khatre mein pad jata hai. Is tarah usne apne sardaron ko jang ke bajaye koi aur hal talash karne ki taraf ishara kiya, jo uski aman pasandi ko bhi darshata hai.
Surah 27 : 35
وَ اِنِّیْ مُرْسِلَةٌ اِلَیْهِمْ بِهَدِیَّةٍ فَنٰظِرَةٌۢ بِمَ یَرْجِعُ الْمُرْسَلُوْنَ
Aur mai unki taraf ek tohfa bhej rahi hu, phir dekhungi ke qasid kya jawab lekar lautte hain.
Malika Bilqis ne jang ke tabah kun nataij ko samajhte hue, ek hikmat-e-amali ikhtiyar ki. Usne faisla kiya ke woh Hazrat Sulaiman (AS) ki taraf ek tohfa bhejegi. Iska maqsad yeh tha ke woh is tohfe ke zariye Hazrat Sulaiman (AS) ke iradon aur unki shakhsiyat ka andaza laga sake. Agar woh sirf duniya ke talabgar badshah hote, to woh tohfa qabool kar lete aur shayad sulah par razi ho jate.
Lekin agar woh Allah ke nabi hote, to woh tohfe ko rad kar dete aur apni dawat par qaim rehte. Is tarah malika Bilqis ne diplomacy aur siyasi chaturai ka muzahira kiya. Usne kaha ke woh intezar karegi ke qasid kya jawab lekar lautte hain. Yeh uski aqal-mandi aur faisla sazi ki salahiyat ko zahir karta hai, jahan woh seedhi takkar ke bajaye tehqeeq aur samajh-bujh se kaam leti hai. Is waqiye se yeh bhi pata chalta hai ke tohfa dena aur lena qadeem zamane se siyasi aur samaji mamlaat mein raij raha hai.
Surah 27 : 36
فَلَمَّا جَآءَ سُلَیْمٰنَ قَالَ اَتُمِدُّوْنَنِ بِمَالٍ فَمَاۤ اٰتٰىنَِۧ اللّٰهُ خَیْرٌ مِّمَّاۤ اٰتٰىكُمْ بَلْ اَنْتُمْ بِهَدِیَّتِكُمْ تَفْرَحُوْنَ
Jab woh (Hadees) Sulaiman (Alaihis Salam) ke paas pahuncha, to Sulaiman (Alaihis Salam) ne farmaya: "Kya tum mujhe maal se madad dena chahte ho? Jo Allah ne mujhe diya hai woh us se behtar hai jo usne tumhe diya hai. Balki tum apni tohfe se khush hote ho."
Jab Saba ki malika ka bheja hua tohfa Hazrat Sulaiman (Alaihis Salam) ke paas pahuncha, to aap ne usay qabool karne se inkar kar diya. Aap ne farmaya, "Kya tum mujhe maal se madad dena chahte ho?" Is se muraad yeh thi ke tum mujhe duniya ki daulat se behlana chahte ho, jabke Allah Ta'ala ne mujhe nabuwwat, hukumat, aur be-shumar nematon se nawaza hai jo tumhari daulat se kahin zyada behtar hain.
Aap ne mazeed farmaya, "Balki tum apni tohfe se khush hote ho." Is ka matlab yeh tha ke tum log duniya ki cheezon par khush hote ho, jabke hum Allah ki ata karda nematon par shukr karte hain. Yeh jawab malika ko yeh paigham dene ke liye tha ke Sulaiman (A.S.) duniya ki daulat ke talabgar nahi, balki unka maqsad sirf Allah ki tauheed aur uski farmabardari ki dawat dena hai.
Surah 27 : 37
اِرْجِعْ اِلَیْهِمْ فَلَنَاْتِیَنَّهُمْ بِجُنُوْدٍ لَّا قِبَلَ لَهُمْ بِهَا وَ لَنُخْرِجَنَّهُمْ مِّنْهَاۤ اَذِلَّةً وَّ هُمْ صٰغِرُوْنَ
"Unki taraf wapas jaao, hum un par aise lashkar le kar aayenge jin ka muqabla karna unke bas mein na hoga, aur hum unhe wahan se zaleel kar ke aur be-izzat kar ke nikal denge."
Hazrat Sulaiman (Alaihis Salam) ne malika ke qasid ko wapas bhejte hue wazeh paigham diya. Aap ne farmaya, "Unki taraf wapas jaao." Is se muraad yeh thi ke unhe bata do ke unka tohfa qabool nahi kiya gaya aur unke paas do hi raaste hain: ya to woh Allah ki farmabardari ikhtiyar karein, ya phir jang ke liye tayyar ho jayein.
Aap ne mazeed farmaya, "Hum un par aise lashkar le kar aayenge jin ka muqabla karna unke bas mein na hoga." Yeh Sulaiman (A.S.) ki quwwat aur Allah Ta'ala ki taraf se di gayi taqat ka izhar tha, jismein insani, jinni aur parindon ke lashkar shamil the. Aap ne unhe dhamki di ke agar woh Islam qabool nahi karte to unhe zaleel aur be-izzat kar ke unke shehar se nikal diya jayega. Yeh dawat-e-Islam ki shiddat aur Allah ke paighambar ki azmat ko zahir karta hai.
Surah 27 : 38
قَالَ یٰۤاَیُّهَا الْمَلَؤُا اَیُّكُمْ یَاْتِیْنِیْ بِعَرْشِهَا قَبْلَ اَنْ یَّاْتُوْنِیْ مُسْلِمِیْنَ
(Sulaiman Alaihis Salam ne) farmaya: "Aye darbar walon! Tum mein se kaun us (Queen ke) takht ko mere paas la sakta hai is se pehle ke woh mere paas farmabardar ho kar aayein?"
Malika-e-Saba ko dhamki aur dawat bhejne ke baad, Hazrat Sulaiman (Alaihis Salam) ne apne darbar mein maujood afraad se mukhatib ho kar farmaya, "Aye darbar walon! Tum mein se kaun us (malika ke) takht ko mere paas la sakta hai?" Is sawal ka maqsad yeh tha ke malika ke aane se pehle hi uska takht yahan maujood ho, taake jab woh aaye to Allah ki qudrat aur Sulaiman (A.S.) ki nabuwwat ka ek azeem nishan dekh kar usay Islam qabool karne mein aasani ho.
Aap ne yeh shart bhi rakhi ke takht uske "farmabardar ho kar aane se pehle" laya jaye. Yeh is baat ki daleel thi ke Sulaiman (A.S.) chahte the ke malika apni marzi se Islam qabool kare, na ke kisi majboori ke tehat. Yeh ek mojiza tha jo Allah Ta'ala ne apne Nabi ke zariye zahir karna chaha.
Surah 27 : 39
قَالَ عِفْرِیْتٌ مِّنَ الْجِنِّ اَنَا اٰتِیْكَ بِهٖ قَبْلَ اَنْ تَقُوْمَ مِنْ مَّقَامِكَ وَ اِنِّیْ عَلَیْهِ لَقَوِیٌّ اَمِیْنٌ
Jinon mein se ek qavi (taqatwar) ifreet ne kaha: "Main aapke paas use le aaunga is se pehle ke aap apni jagah se uthein, aur main is par yaqeenan taqatwar aur amanatdar hoon."
Hazrat Sulaiman (Alaihis Salam) ke sawal ke jawab mein, jinon mein se ek qavi aur taqatwar ifreet ne peshkash ki. Usne kaha, "Main aapke paas use le aaunga is se pehle ke aap apni jagah se uthein." Is ka matlab yeh tha ke woh takht ko itni tezi se la sakta hai ke Sulaiman (A.S.) ki majlis khatam hone se pehle ya chand ghanton mein hi woh takht hazir ho jayega.
Ifrit ne apni taqat aur amanatdari ka dawa bhi kiya, "Aur main is par yaqeenan taqatwar aur amanatdar hoon." Is se zahir hota hai ke jinnat ke paas aisi quwwatein hoti hain jo insani samajh se bahar hain. Yeh waqia Sulaiman (A.S.) ki hukumat aur unke ikhtiyar ko bhi zahir karta hai ke jinnat bhi unke tabe the. Lekin Allah ki qudrat is se bhi azeem hai, jaisa ke agle ayat mein zahir hoga.
Surah 27 : 40
قَالَ الَّذِیْ عِنْدَهٗ عِلْمٌ مِّنَ الْكِتٰبِ اَنَا اٰتِیْكَ بِهٖ قَبْلَ اَنْ یَّرْتَدَّ اِلَیْكَ طَرْفُكَ فَلَمَّا رَاٰهُ مُسْتَقِرًّا عِنْدَهٗ قَالَ هٰذَا مِنْ فَضْلِ رَبِّیْ لِیَبْلُوَنِیْۤ ءَاَشْكُرُ اَمْ اَكْفُرُ وَ مَنْ شَكَرَ فَاِنَّمَا یَشْكُرُ لِنَفْسِهٖ وَ مَنْ كَفَرَ فَاِنَّ رَبِّیْ غَنِیٌّ كَرِیْمٌ
Jis shakhs ke paas Kitaab ka ilm tha usne kaha: "Main aapke paas use le aaunga is se pehle ke aapki palak jhapak jaye." Phir jab Sulaiman (Alaihis Salam) ne us (takht) ko apne paas rakha hua dekha, to farmaya: "Yeh mere Rabb ke fazal se hai, taake woh mujhe aazmaye ke main shukr karta hoon ya nashukri. Aur jo shukr karta hai to woh apne hi liye shukr karta hai, aur jo nashukri karta hai to yaqeenan mera Rabb be-niyaz (ghani) aur kareem hai."
Ifrit ki peshkash ke baad, ek aise shakhs ne peshkash ki jiske paas Kitaab ka ilm tha (aksar mufassireen ke mutabiq yeh Asif bin Barkhiya the, jo ism-e-azam jante the). Usne kaha, "Main aapke paas use le aaunga is se pehle ke aapki palak jhapak jaye." Yeh ifrit ki peshkash se bhi zyada tezi thi, jo Allah ki qudrat ka ek azeem mojiza tha.
Chunanche, palak jhapakne ki muddat mein takht hazir ho gaya. Jab Hazrat Sulaiman (Alaihis Salam) ne takht ko apne paas dekha, to aap ne foran farmaya, "Yeh mere Rabb ke fazal se hai." Aap ne isay apni qudrat nahi samjha, balki Allah ki ata samjha. Aap ne mazeed farmaya ke yeh Allah ki taraf se ek aazmaish hai ke main shukr karta hoon ya nashukri. Aap ne logon ko nasihat ki ke jo shukr karta hai woh apne hi liye karta hai, aur jo nashukri karta hai to Allah be-niyaz aur kareem hai, usay kisi ke shukr ki hajat nahi.
Surah 27 : 41
قَالَ نَكِّرُوْا لَهَا عَرْشَهَا نَنْظُرْ اَتَهْتَدِیْۤ اَمْ تَكُوْنُ مِنَ الَّذِیْنَ لَا یَهْتَدُوْنَ
(Sulaiman ne) kaha: "Uske takht ko badal do, hum dekhenge ke woh pehchan paati hai ya un logon mein se hoti hai jo hidayat nahi paate."
Hazrat Sulaiman (A.S.) ne Bilqees ke imaan aur aqal ki azmaish ke liye uske takht ko badalne ka hukm diya. Iska maqsad yeh dekhna tha ke kya woh apni zehanat aur samajh se apne takht ko pehchan paati hai, ya woh un logon mein se hai jo haqiqat ko samajhne se qasir rehte hain. Yeh ek hikmat amli thi taake uski zehni salahiyat aur imaan ki taraf raghbat ka andaza lagaya ja sake. Takht ki shakal badalna uski aqal aur baseerat ko parkhne ka ek tareeqa tha, taake yeh zahir ho sake ke kya woh sirf zahiri cheezon par bharosa karti hai ya haqiqat tak pahunchne ki salahiyat rakhti hai. Is azmaish ke zariye Hazrat Sulaiman (A.S.) Bilqees ke imaan ki pukhtagi ko dekhna chahte the.
Surah 27 : 42
فَلَمَّا جَآءَتْ قِیْلَ اَهٰكَذَا عَرْشُكِ١ؕ قَالَتْ كَاَنَّهٗ هُوَ١ۚ وَ اُوْتِیْنَا الْعِلْمَ مِنْ قَبْلِهَا وَ كُنَّا مُسْلِمِیْنَ
Phir jab woh aayi, usse poocha gaya: "Kya tumhara takht aisa hi hai?" Usne kaha: "Goya yeh wahi hai." Aur humein isse pehle hi ilm de diya gaya tha aur hum musalman ho chuke the.
Jab Bilqees Hazrat Sulaiman (A.S.) ke paas pahunchi, usse uske badle hue takht ke baare mein poocha gaya. Usne apni aqal aur samajh se takht ko pehchan liya, lekin mukammal yaqeen ke bajaye ehtiyat se kaha, "Goya yeh wahi hai." Isse uski zehanat aur baseerat zahir hoti hai ke usne badli hui shakal ke bawajood takht ki asal ko samajh liya. Usne mazeed kaha ke usse isse pehle hi Allah ki qudrat aur Hazrat Sulaiman (A.S.) ki nabuwwat ka ilm ho chuka tha, aur woh pehle hi Islam qabool kar chuki thi. Yeh uske imaan aur Allah ki wahdaniyat ko tasleem karne ka izhar tha, jo usne Hazrat Sulaiman (A.S.) ke mojizat dekhne ke baad kiya.
Surah 27 : 43
وَ صَدَّهَا مَا كَانَتْ تَّعْبُدُ مِنْ دُوْنِ اللّٰهِ١ؕ اِنَّهَا كَانَتْ مِنْ قَوْمٍ كٰفِرِیْنَ
Aur usse us cheez ne rok rakha tha jiski woh Allah ke siwa ibadat karti thi. Beshak woh kafir qaum mein se thi.
Is ayat mein bataya gaya hai ke Bilqees ke Islam qabool karne mein sabse badi rukawat woh shirk tha jis mein uski qaum mubtala thi. Woh Allah ke siwa suraj ki parastish karti thi. Qaum ki gumrahi aur unke batil aqeeday ne usse haqiqat ko jald qabool karne se baaz rakha tha. Chunke woh ek aisi qaum se talluq rakhti thi jo kufr mein doobi hui thi, isliye uske liye apne purane aqeedon ko chhodna aur Islam qabool karna ek mushkil marhala tha. Magar Allah ki hidayat aur Hazrat Sulaiman (A.S.) ke mojizat dekh kar usne akhirkaar haq ko pehchan liya aur shirk se tawbah kar li. Yeh is baat ki daleel hai ke mahol aur qaumi aqeeday insaan ko haq se door rakh sakte hain.
Surah 27 : 44
قِیْلَ لَهَا ادْخُلِی الصَّرْحَ١ۚ فَلَمَّا رَاَتْهُ حَسِبَتْهُ لُجَّةً وَّ كَشَفَتْ عَنْ سَاقَیْهَا١ؕ قَالَ اِنَّهٗ صَرْحٌ مُّمَرَّدٌ مِّنْ قَوَارِیْرَ١ؕ۬ قَالَتْ رَبِّ اِنِّیْ ظَلَمْتُ نَفْسِیْ وَ اَسْلَمْتُ مَعَ سُلَیْمٰنَ لِلّٰهِ رَبِّ الْعٰلَمِیْنَ۠ ۧ ۧ
Usse kaha gaya: "Mehal mein dakhil ho jao." Jab usne usse dekha to samjha ke woh gehra paani hai aur apni pindliyan khol deen. (Sulaiman ne) kaha: "Yeh to sheeshe ka chikna mehal hai." Usne kaha: "Aye mere Rab! Beshak maine apni jaan par zulm kiya aur ab main Sulaiman ke saath Allah, Rabb-ul-Alameen ke liye musalman hoti hoon."
Hazrat Sulaiman (A.S.) ne Bilqees ko ek azeem-ush-shan mehal mein dakhil hone ka hukm diya. Yeh mehal is tarah banaya gaya tha ke uski farsh shaffaf sheeshe ki thi aur uske neeche paani behta hua nazar aata tha. Jab Bilqees ne is manzar ko dekha, to usne galti se samjha ke yeh gehra paani hai aur usne apne kapde utha kar apni pindliyan nangi kar deen taake paani se guzar sake. Hazrat Sulaiman (A.S.) ne uski ghalat fehmi dur karte hue farmaya ke "Yeh to sheeshe ka chikna mehal hai." Is mojize aur Hazrat Sulaiman (A.S.) ki qudrat ko dekh kar Bilqees ko apni ghalati ka ehsaas hua. Usne foran Allah Ta'ala ke samne apni ghalati ka iqrar kiya aur kaha, "Aye mere Rab! Beshak maine apni jaan par zulm kiya aur ab main Sulaiman ke saath Allah, Rabb-ul-Alameen ke liye musalman hoti hoon." Yeh uske mukammal imaan aur tawheed ki taraf ruju ka elaan tha, jis se uski hidayat mukammal hui.
Surah 27 : 45
وَ لَقَدْ اَرْسَلْنَاۤ اِلٰى ثَمُوْدَ اَخَاهُمْ صٰلِحًا اَنِ اعْبُدُوا اللّٰهَ فَاِذَا هُمْ فَرِیْقٰنِ یَخْتَصِمُوْنَ
Aur beshak humne Thamud ki taraf unke bhai Salih ko bheja ke Allah ki ibadat karo, to woh foran do girohon mein taqseem ho kar jhagadne lage.
Is ayat mein Allah Ta'ala ne Thamud qaum ka zikr kiya hai, jinki taraf unke bhai Hazrat Salih (A.S.) ko Rasool bana kar bheja gaya. "Unke bhai" kehne se murad yeh hai ke woh unhi ki qaum se the, taake unke liye baat samajhna aur qabool karna asaan ho. Hazrat Salih (A.S.) ka bunyadi paigham bhi wahi tha jo har Nabi ka tha: sirf Allah ki ibadat karo aur uske saath kisi ko shareek na karo. Lekin jab Hazrat Salih (A.S.) ne yeh paigham diya, to qaum do girohon mein bat gayi: ek giroh ne imaan qabool kiya aur doosre ne inkar kiya. Yeh ikhtilaf aur jhagda unki gumrahi aur haq se inkar ki nishani tha. Isse yeh bhi zahir hota hai ke jab haq baat pesh ki jaati hai, to log aksar do mukhtalif raaston par chal padte hain, ya to hidayat qabool karte hain ya inkar karte hain, jiska anjaam unke aamal par munhasir hota hai.
Surah 27 : 46
قَالَ یٰقَوْمِ لِمَ تَسْتَعْجِلُوْنَ بِالسَّیِّئَةِ قَبْلَ الْحَسَنَةِۚ لَوْ لَا تَسْتَغْفِرُوْنَ اللّٰهَ لَعَلَّكُمْ تُرْحَمُوْنَ
Us (Saleh A.S.) ne kaha, "Aye meri qaum! Tum achchai se pehle burai ke liye kyun jaldi karte ho? Tum Allah se maghfirat kyun nahi talab karte taake tum par reham kiya jaye?"
Is Ayat mein Nabi Saleh (علیہ السلام) apni qaum, Qaum-e-Samood, ko nasihat farma rahe hain. Woh unse poochte hain ke woh achchai se pehle burai ke liye kyun jaldi karte hain. Yahan 'burai' se murad Allah ke azab ka talab karna hai, jabke 'achchai' se murad Allah ki rehmat aur maghfirat hai. Qaum-e-Samood baar baar Saleh (علیہ السلام) se azab ka mutalaba karti thi, jabke unhe chahiye tha ke woh tauba karte aur Allah se bakhshish maangte.
Saleh (علیہ السلام) unhe dawat dete hain ke woh Allah se maghfirat talab karein taake un par reham kiya jaye. Yeh is baat ki taraf ishara hai ke Allah Ta'ala apni makhlooq par reham karne wala hai aur agar log apne gunahon se tauba kar lein to woh unhe maaf kar deta hai. Maghfirat aur tauba hi Allah ki rehmat ko hasil karne ka zariya hain. Is mein har insaan ke liye sabaq hai ke musibat aur azab ki jaldi karne ke bajaye, Allah ki taraf rujoo kiya jaye aur uski rehmat ki umeed rakhi jaye.
Surah 27 : 47
قَالُوا اطَّیَّرْنَا بِكَ وَ بِمَنْ مَّعَكَؕ قَالَ طٰٓئِرُكُمْ عِنْدَ اللّٰهِ بَلْ اَنْتُمْ قَوْمٌ تُفْتَنُوْنَ
Unhone kaha, "Humne tumko aur tumhare saath walon ko badshaguni ka sabab samjha hai." Us (Saleh A.S.) ne kaha, "Tumhari badshaguni Allah ke paas hai, balke tum aisi qaum ho jise aazmaya ja raha hai."
Jab Nabi Saleh (علیہ السلام) ne apni qaum ko maghfirat ki dawat di, to unhone jawab mein kaha ke woh Saleh (علیہ السلام) aur unke saath walon ko badshaguni ka sabab samajhte hain. Yeh mushrikeen ka aam tareeqa tha ke jab un par koi musibat aati ya koi na-pasandeeda waqia pesh aata, to woh uski wajah Allah ke Rasoolon aur unke manne walon ko thehrate the. Unka aqeeda tha ke Saleh (علیہ السلام) ki wajah se un par nahusat chha gayi hai.
Iske jawab mein Saleh (علیہ السلام) ne wazahat ki ke unka 'badshaguni' ya 'nahusat' Allah ke paas hai, yaani unki qismat aur un par aane wali musibatein Allah ke hukm se hain. Yeh unke apne aamal ka nateeja hai, na ke Saleh (علیہ السلام) ya unke saathiyon ki wajah se. Unhone mazeed farmaya ke "balke tum aisi qaum ho jise aazmaya ja raha hai". Iska matlab hai ke yeh musibatein aur pareshaniyan unke liye Allah ki taraf se ek aazmaish hain taake dekha jaye ke woh shukr karte hain ya kufr. Yeh Ayat is baat ki daleel hai ke badshaguni ka tasawwur Islam mein ghalat hai aur har cheez Allah ke qabze mein hai.
Surah 27 : 48
وَ كَانَ فِی الْمَدِیْنَةِ تِسْعَةُ رَهْطٍ یُّفْسِدُوْنَ فِی الْاَرْضِ وَ لَا یُصْلِحُوْنَ
Aur shehar mein nau (9) aise giroh the jo zameen mein fasad phailate the aur islah nahi karte the.
Is Ayat mein Allah Ta'ala Qaum-e-Samood ke shehar mein maujood nau (9) badmashon ka zikr farma rahe hain. Yeh log shehar mein fasad phailane wale the aur islah ka koi kaam nahi karte the. Inka kirdar intehai manfi tha; woh logon ko Allah ke raste se rokte the, zulm-o-sitam karte the, aur har tarah ki buraiyon mein mulawwis the. Yeh log Saleh (علیہ السلام) ki dawat ke sakht mukhalif the aur unki paighambari ko tasleem karne ko tayyar nahi the.
In nau girohon ka zikr is baat ki nishandahi karta hai ke ek chhota sa giroh bhi poore muashre mein fasad aur tabahi ka sabab ban sakta hai. Inka maqsad sirf apni man-mani karna aur logon ko Allah ke hukm se door rakhna tha. Yeh log apni taqat aur asar-o-rasookh ka ghalat istemal karte the. Quran inke kirdar ko wazeh karta hai taake musalman aise logon se hoshiyar rahein jo zameen mein fasad phailate hain aur islah ke bajaye bigaad paida karte hain. Inhi logon ne Saleh (علیہ السلام) ki oontni ko qatl karne ki saazish ki thi, jo unki tabahi ka sabab bani.
Surah 27 : 49
قَالُوْا تَقَاسَمُوْا بِاللّٰهِ لَنُبَیِّتَنَّهٗ وَ اَهْلَهٗ ثُمَّ لَنَقُوْلَنَّ لِوَلِیِّهٖ مَا شَهِدْنَا مَهْلِكَ اَهْلِهٖ وَ اِنَّا لَصٰدِقُوْنَ
Unhone kaha, "Aao Allah ki qasam kha kar aapas mein ahad karein ke hum raat ko us (Saleh A.S.) par aur uske ghar walon par hamla karenge, phir uske wali (waris) se kahenge ke hum unke ghar walon ki halakat ke waqt maujood nahi the aur hum bilkul sachche hain."
Yeh Ayat unhi nau (9) badmashon ki saazish ko wazeh karti hai jinka zikr pichli Ayat mein hua tha. Unhone aapas mein mashwara kiya aur Allah ki qasam kha kar ahad kiya ke woh raat ke waqt Saleh (علیہ السلام) aur unke ghar walon par hamla karenge aur unhe qatl kar denge. Yeh unki intehai shaitani aur zalimana mansooba bandi thi. Woh sirf Saleh (علیہ السلام) ko hi nahi, balke unke poore gharane ko khatam karna chahte the taake unki dawat ka naam-o-nishaan mit jaye.
Iske baad unhone ek aur shaitani chaal chali. Unhone tay kiya ke qatl ke baad woh Saleh (علیہ السلام) ke wali (waris) se jhooti qasam kha kar kahenge ke woh is waqiye ke waqt maujood nahi the aur unhe iski koi khabar nahi. Woh apne aap ko sachcha saabit karne ki koshish karenge. Yeh unki badtareen makr-o-fareb ki misaal hai, jahan woh qatl ke baad jhoot aur dhoke se apne jurm ko chhupana chahte the. Magar Allah Ta'ala har saazish se bekhabar nahi hota aur uski tadbeer har chaal par ghalib aati hai.
Surah 27 : 50
وَ مَكَرُوْا مَكْرًا وَّ مَكَرْنَا مَكْرًا وَّ هُمْ لَا یَشْعُرُوْنَ
Aur unhone ek chaal chali aur humne bhi ek chaal chali, aur unko iska ilm tak na hua.
Is Ayat mein Allah Ta'ala un badmashon ki saazish (makr) ke jawab mein apni tadbeer (makr) ka zikr farma rahe hain. Un zalimon ne Saleh (علیہ السلام) aur unke ghar walon ko qatl karne ki ek chaal chali, magar Allah Ta'ala ne bhi unke khilaf ek chaal chali. Yahan 'makr' ka lafz Allah ke liye istemal hua hai, lekin iska matlab insani makr jaisa dhoka nahi, balke Allah ki woh tadbeer hai jo dushmanon ki saazishon ko nakam banati hai aur unhe unke apne jaal mein phansa deti hai. Allah ki tadbeer adl aur hikmat par mabni hoti hai.
Sab se ahem baat yeh hai ke un badmashon ko Allah ki tadbeer ka ilm tak na hua. Woh apni saazish mein magan the aur samajh rahe the ke woh kamyab ho jayenge, lekin Allah Ta'ala ne unke mansoobon ko chakna choor kar diya. Yeh Ayat is baat ki daleel hai ke Allah ki qudrat aur tadbeer har cheez par ghalib hai. Jab koi zalim Allah ke bandon ke khilaf saazish karta hai, to Allah uski saazish ko usi par palat deta hai. Iska anjaam yeh hua ke woh badmash aur unki qaum Allah ke azab ka shikar hue, jaisa ke agle ayaat mein zikr hai.
Surah 27 : 51
فَانْظُرْ كَیْفَ كَانَ عَاقِبَةُ مَكْرِهِمْ اَنَّا دَمَّرْنٰهُمْ وَ قَوْمَهُمْ اَجْمَعِیْنَ
To dekho unki chaal ka kya anjaam hua, humne unko aur unki qaum ko sab ko halak kar diya.
Is Ayah mein Allah Ta'ala pichli qaumon, khaas taur par Thamud ke baare mein irshad farma rahe hain, jinhone Allah ke Rasool Hazrat Salih (Alaihissalam) ke khilaf saazishein ki theen. Allah Ta'ala ne unki saazishon ko nakam banaya aur unko aur unki poori qaum ko tabah kar diya. Yeh is baat ki daleel hai ke Allah ki pakad se koi nahi bach sakta, chahe woh kitni bhi badi chaal chalein. Allah Ta'ala ka azab un logon par nazil hota hai jo uske paighambaron ki mukhalifat karte hain aur zameen mein fasad phailate hain.
Is se musalmanon ko sabak milta hai ke woh Allah par bharosa rakhein aur zalimon ki saazishon se na ghabrayein, kyunke Allah Ta'ala apne naik bandon ka hamesha madadgar hota hai.
Surah 27 : 52
فَتِلْكَ بُیُوْتُهُمْ خَاوِیَةً بِمَا ظَلَمُوْا اِنَّ فِیْ ذٰلِكَ لَاٰیَةً لِّقَوْمٍ یَّعْلَمُوْنَ
To yeh hain unke ghar jo unke zulm ki wajah se khaali pade hain. Beshak is mein un logon ke liye nishani hai jo ilm rakhte hain.
Yeh Ayah pichli Ayah ki takmeel hai, jahan Allah Ta'ala ne Thamud qaum ki tabahi ka zikr kiya. Allah Ta'ala unke viran gharon ki taraf ishara kar rahe hain jo unke zulm aur sarkashi ki wajah se khaali aur ujad chuke hain. Yeh ghar unke shirk, kufr aur Hazrat Salih (Alaihissalam) ki mukhalifat ka nateeja the.
Is mein un logon ke liye ek badi nishani hai jo aqal aur ilm rakhte hain. Woh in viran makanat se sabak hasil kar sakte hain ke Allah ke ahkamat ki nafarmani ka anjaam kitna dardnak hota hai. Quran-e-Kareem mein kayi maqamaat par guzri hui qaumon ke anjaam ko nishani ke taur par pesh kiya gaya hai taake log ibrat pakdein.
Surah 27 : 53
وَ اَنْجَیْنَا الَّذِیْنَ اٰمَنُوْا وَ كَانُوْا یَتَّقُوْنَ
Aur humne un logon ko bacha liya jo imaan laye aur parhezgaar the.
Jab Allah Ta'ala ne zalim qaumon ko tabah kiya, to usne apne un bandon ko hifazat di jo imaan laye aur taqwa ikhtiyar kiya. Is Ayah mein Allah Ta'ala ne is baat ki wazahat ki hai ke uski rehmat aur nijaat sirf un logon ke liye hai jo us par yaqeen rakhte hain aur uske ahkamat ki pabandi karte hain. Hazrat Salih (Alaihissalam) aur unke saath imaan lane wale logon ko Allah ne azab se mehfooz rakha.
Yeh Ayah is usool ko wazeh karti hai ke Allah Ta'ala kabhi bhi naik aur parhezgaar logon ko zalimon ke saath tabah nahi karta. Balki woh unko har mushkil aur azab se nikal deta hai. Imaan aur taqwa hi duniya aur akhirat mein kamyabi aur nijaat ka zariya hain.
Surah 27 : 54
وَ لُوْطًا اِذْ قَالَ لِقَوْمِهٖۤ اَتَاْتُوْنَ الْفَاحِشَةَ وَ اَنْتُمْ تُبْصِرُوْنَ
Aur Lut (Alaihissalam) ko (bheja), jab unhone apni qaum se kaha: "Kya tum aisi behudgi karte ho jabke tum dekhte ho?"
Is Ayah mein Allah Ta'ala ne Hazrat Lut (Alaihissalam) aur unki qaum ka zikr shuru kiya hai. Hazrat Lut (Alaihissalam) ko Allah ne ek aisi qaum ki taraf bheja tha jo nihayat ghinoni aur behudgi bhari harkaton mein mubtala thi. Unka sabse bada gunah mardon se jinsi taluqat qaim karna tha. Hazrat Lut (Alaihissalam) ne unhein is fahashi se roka aur hairat ka izhar kiya ke woh yeh kaam khule aam aur hosh-o-hawas mein karte hain.
Is Ayah mein "wa antum tubsiroon" (jabke tum dekhte ho) ka matlab hai ke woh apni is buri harkat ko jaante boojhte hue aur bilkul hosh mein anjam dete the, iski burai se waqif hone ke bawajood. Yeh unki intehai be-sharmi aur ghairat ki kami ko zahir karta hai.
Surah 27 : 55
اَئِنَّكُمْ لَتَاْتُوْنَ الرِّجَالَ شَهْوَةً مِّنْ دُوْنِ النِّسَآءِ بَلْ اَنْتُمْ قَوْمٌ تَجْهَلُوْنَ
"Kya tum aurton ko chhod kar mardon se shahwat poori karte ho? Balki tum to jahil qaum ho."
Hazrat Lut (Alaihissalam) apni qaum se mazeed sawal karte hain, unki is ghair-fitri harkat par tanqeed karte hue. Woh unhein yaad dilate hain ke Allah Ta'ala ne aurton ko mardon ke liye banaya hai taake woh apni jinsi khwahishat ko halal tareeqe se poora kar sakein. Lekin unki qaum ne is fitri nizam ko chhod kar mardon se shahwat poori karna shuru kar diya tha. Hazrat Lut (Alaihissalam) ne unhein "jahil qaum" qarar diya, kyunke woh apni fitrat ke khilaf amal kar rahe the aur Allah ke ahkamat se bekhabar the.
Is Ayah mein unki jahalat se murad sirf ilm ki kami nahi, balki aqal aur samajh ki kami bhi hai, jo unhein sahi aur ghalat mein tameez karne se rokti thi. Unka yeh amal sirf gunah nahi tha, balki insani fitrat aur samajh ke khilaf bhi tha.
Surah 27 : 56
فَمَا كَانَ جَوَابَ قَوْمِهٖۤ اِلَّاۤ اَنْ قَالُوْۤا اَخْرِجُوْۤا اٰلَ لُوْطٍ مِّنْ قَرْیَتِكُمْ اِنَّهُمْ اُنَاسٌ یَّتَطَهَّرُوْنَ
Phir unki qaum ka jawab iske siwa kuch na tha ke unhone kaha, "Loot ke ghar walon ko apni basti se nikal do, beshak yeh log bade paak saaf bante hain."
Jab Nabi Loot alaihis salam ne apni qaum ko Allah ke azab se daraya aur unhein badkari se baaz rehne ki talqeen ki, to unka jawab intehai sangeen aur istehzaiya tha. Unhone Loot alaihis salam aur unke ghar walon ko basti se nikal dene ka mutaliba kiya. Unka yeh kehna ke "yeh log bade paak saaf bante hain" darasal unki badkari aur be-hayai ki inteha ko zahir karta hai. Woh paakizgi ko aib samajhte the aur apni gandagi par fakhr karte the.
Yeh jumla unki zehniyat ki bigaad aur fitrat ki kharabi ko wazeh karta hai. Unke nazdeek paak saaf rehna aur gunahon se bachna ek aisi baat thi jis par mazaaq udaya jaye. Isse maloom hota hai ke jab koi qaum burai mein had se guzar jati hai to uske liye neki aur paakizgi na-pasandida ho jati hai. Allah Ta'ala ne is waqiye ko Quran mein zikr kar ke musalmanon ko aisi zehniyat se bachne ki hidayat di hai.
Surah 27 : 57
فَاَنْجَیْنٰهُ وَ اَهْلَهٗۤ اِلَّا امْرَاَتَهٗ قَدَّرْنٰهَا مِنَ الْغٰبِرِیْنَ
Phir humne unko aur unke ghar walon ko bacha liya, siwaye unki biwi ke, jise humne peechhe reh jane walon mein se muqarrar kar diya tha.
Allah Ta'ala ne Nabi Loot alaihis salam aur unke ghar walon ko, jo un par iman laye the, us azab se bacha liya jo unki qaum par nazil hone wala tha. Yeh Allah ki rehmat aur uske chuninda bandon ki hifazat ka saboot hai. Magar is bachao mein Loot alaihis salam ki biwi shamil na thi.
Quran ne wazeh kiya hai ke unki biwi ko peechhe reh jane walon mein se muqarrar kar diya gaya tha, yaani woh azab ka shikar hone walon mein se thi. Iski wajah yeh thi ke woh apne shohar ki risalat par iman nahi layi thi aur apni qaum ke badkaaron ki taraf mayel thi. Uska anjaam unhi logon jaisa hua jin par azab nazil hua. Isse yeh sabaq milta hai ke rishtedari ya qurbat Allah ke azab se nahi bacha sakti jab tak iman aur amal saleh na ho. Allah ke nazdeek sirf taqwa aur iman ki qadr hai, nasab ki nahi.
Surah 27 : 58
وَ اَمْطَرْنَا عَلَیْهِمْ مَّطَرًا فَسَآءَ مَطَرُ الْمُنْذَرِیْنَ
Aur humne un par ek khaas qism ki barish barsai, so kya buri barish thi un logon par jinhe daraya gaya tha.
Jab qaum-e-Loot ne apni sargashi aur badkari mein hadd se tajawuz kiya aur Nabi Loot alaihis salam ki nasihat ko thukra diya, to Allah Ta'ala ne un par ek shadeed azab nazil kiya. Is ayat mein us azab ko "ek khaas qism ki barish" se tabeer kiya gaya hai. Tafseer ke mutabiq, yeh barish aam paani ki nahi thi, balki patharon ki barish thi jo un par musalsal barasti rahi aur unhein halak kar diya.
Yeh azab un logon par tha jinhein pehle hi daraya ja chuka tha aur jinhein Allah ke Rasool ke zariye khabardar kiya gaya tha. Lekin unhone inkaar kiya aur apni sar-kashi par qayam rahe. Isliye Allah ne un par aisa azab nazil kiya jo unki misal ban gaya. Isse yeh sabaq milta hai ke Allah ki taraf se aane wali tanbeeh ko halke mein nahi lena chahiye, kyunki uske baad aane wala azab intehai dardnaak ho sakta hai. Yeh un logon ke liye ek ibratnaak misaal hai jo Allah ke ahkamat se rogardani karte hain.
Surah 27 : 59
قُلِ الْحَمْدُ لِلّٰهِ وَ سَلٰمٌ عَلٰى عِبَادِهِ الَّذِیْنَ اصْطَفٰى آٰللّٰهُ خَیْرٌ اَمَّا یُشْرِكُوْنَ
Keh dijiye, "Tamaam tareef Allah ke liye hai aur salamti ho uske un bandon par jinhe usne chun liya hai. Kya Allah behtar hai ya woh jinhe yeh log shareek thehrate hain?"
Yeh ayat Allah Ta'ala ki azmat aur wahdaniyat ka elaan hai. Nabi Akram sallallahu alaihi wasallam ko hukum diya gaya hai ke woh tamaam tareef Allah ke liye qaraar dein, kyunki woh har qism ki kamiyon se paak aur har kamal se muttasif hai. Uske baad uske un bandon par salamti bhejne ka hukm hai jinhein usne chun liya hai, jaise ke Anbiya alaihimus salam aur Rasool. Yeh unke martabe aur fazilat ki daleel hai.
Ayat ka doosra hissa mushrikeen ke shirk ko rad karta hai. Sawal kiya gaya hai ke "Kya Allah behtar hai ya woh jinhe yeh log shareek thehrate hain?" Yeh sawal darasal mushrikeen ko ghaur-o-fikr ki dawat deta hai. Allah woh zaat hai jisne har cheez ko paida kiya, rizq diya aur nizam chalaya. Jabke unke banaye hue shareek na kisi ko faida de sakte hain aur na nuqsan. Isse wazeh hota hai ke Allah Ta'ala hi ibadat ke layeq hai aur uske siwa koi mabood nahi.
Surah 27 : 60
اَمَّنْ خَلَقَ السَّمٰوٰتِ وَ الْاَرْضَ وَ اَنْزَلَ لَكُمْ مِّنَ السَّمَآءِ مَآءً فَاَنْۢبَتْنَا بِهٖ حَدَآئِقَ ذَاتَ بَهْجَةٍ مَا كَانَ لَكُمْ اَنْ تُنْۢبِتُوْا شَجَرَهَا ءَاِلٰهٌ مَّعَ اللّٰهِ بَلْ هُمْ قَوْمٌ یَّعْدِلُوْنَ
Bhala woh kaun hai jisne aasmanon aur zameen ko paida kiya aur tumhare liye aasman se paani barsaya? Phir humne us paani se khubsurat baagh uga diye, tumhare bas mein na tha ke tum unke darakht uga sakte. Kya Allah ke saath koi aur mabood hai? Balki yeh log haq se phirne wale hain.
Is ayat mein Allah Ta'ala apni wahdaniyat aur qudrat ke behtareen dalail pesh kar raha hai. Pehla dalil aasmanon aur zameen ki takhleeq hai, jo uski azmat aur be-misaal qudrat ka saboot hai. Doosra dalil aasman se barish ka nazil karna hai, jis se murda zameen zinda ho uthti hai aur har qism ke nabatat ugte hain.
Allah Ta'ala farmata hai ke us paani se humne khubsurat aur dilkash baagh uga diye, jin ke darakht ugaana insaan ke bas ki baat nahi. Yeh sab Allah ki qudrat aur uski rububiyat ka nishan hai. Phir sawal kiya gaya hai, "Kya Allah ke saath koi aur mabood hai?" Yeh sawal mushrikeen ko la-jawab karta hai, kyunki woh khud bhi in cheezon ka khaliq kisi aur ko nahi mante. Iske bawajood woh haq se phir kar Allah ke saath doosron ko shareek thehrate hain, jo unki gumrahi aur be-insaafi ko zahir karta hai.
Surah 27 : 61
اَمَّنْ جَعَلَ الْاَرْضَ قَرَارًا وَّ جَعَلَ خِلٰلَهَاۤ اَنْهٰرًا وَّ جَعَلَ لَهَا رَوَاسِیَ وَ جَعَلَ بَیْنَ الْبَحْرَیْنِ حَاجِزًا ءَاِلٰهٌ مَّعَ اللّٰهِ بَلْ اَكْثَرُهُمْ لَا یَعْلَمُوْنَ
Bhala kaun hai jisne zameen ko qaraar gaah banaya aur uske andar nehrein jaari keen aur uske liye pahar banaye aur do samundaron ke darmiyan parda haail kiya? Kya Allah ke saath koi aur mabood hai? Balki un mein se aksar nahi jaante.
Is Ayah mein Allah Ta'ala apni azmat aur wahdaniyat ka saboot pesh karte hain. Woh zaat jisne zameen ko rehne ke qabil banaya, uske andar meethi nehrein jaari keen, aur usse mazboot paharon se thaam rakha hai taake woh hil na sake. Mazeed, usne do samundaron, meetha aur khara, ke darmiyan ek aisa parda haail kar diya hai jo unhein milne nahi deta, bawajood iske ke woh saath behte hain.
Yeh sab nishaniyan is baat ki daleel hain ke Allah hi akela mabood hai. Iske bawajood, mushrikeen Allah ke saath doosron ko shareek karte hain. Ayah ke aakhir mein farmaya gaya hai ke aksar log is haqeeqat ko nahi jaante ya is par gaur nahi karte, jiski wajah se woh shirk mein mubtala hote hain. Quran ki kayi ayaton mein Allah Ta'ala apni qudrat ki nishaniyan bayan karke apni wahdaniyat ki taraf tawajjo dilate hain.
Surah 27 : 62
اَمَّنْ یُّجِیْبُ الْمُضْطَرَّ اِذَا دَعَاهُ وَ یَكْشِفُ السُّوْٓءَ وَ یَجْعَلُكُمْ خُلَفَآءَ الْاَرْضِ ءَاِلٰهٌ مَّعَ اللّٰهِ قَلِیْلًا مَّا تَذَكَّرُوْنَ
Ya kaun hai jo beqaraar ki faryaad sunta hai jab woh usse pukare aur takleef ko door karta hai aur tumhein zameen ka jaanasheen banata hai? Kya Allah ke saath koi aur mabood hai? Tum log bohot kam naseehat pakarte ho.
Is Ayah mein Allah Ta'ala apni ek aur azeem sifat ka zikr karte hain ke woh beqaraar aur majboor shakhs ki dua sunta hai aur uski takleef ko door karta hai jab woh usse pukarta hai. Jab insaan har taraf se mayoos ho jata hai aur koi sahara nazar nahi aata, tab woh sirf Allah ki taraf rujoo karta hai aur Allah uski madad karta hai.
Mazeed, Allah Ta'ala ne insaan ko zameen ka khalifa (jaanasheen) banaya hai, taake woh is zameen par Allah ke ahkamaat ke mutabiq zindagi guzare aur iski dekh bhaal kare. Yeh sab Allah ki wahdaniyat aur uski qudrat ki daleelein hain. Lekin afsos ki baat yeh hai ke log bohot kam naseehat pakarte hain aur Allah ki in nishaniyon par gaur nahi karte, jiski wajah se woh shirk mein mubtala rehte hain.
Surah 27 : 63
اَمَّنْ یَّهْدِیْكُمْ فِیْ ظُلُمٰتِ الْبَرِّ وَ الْبَحْرِ وَ مَنْ یُّرْسِلُ الرِّیٰحَ بُشْرًۢا بَیْنَ یَدَیْ رَحْمَتِهٖ ءَاِلٰهٌ مَّعَ اللّٰهِ تَعٰلَى اللّٰهُ عَمَّا یُشْرِكُوْنَ
Ya kaun hai jo tumhein khushki aur samundar ki tareekiyon mein raasta dikhata hai aur kaun hai jo apni rehmat (baarish) se pehle hawaon ko khushkhabri dene wala banakar bhejta hai? Kya Allah ke saath koi aur mabood hai? Allah bohot buland hai un shirk ki baton se jo woh karte hain.
Is Ayah mein Allah Ta'ala apni rehmat aur hidayat ka zikr karte hain. Woh zaat jo insaan ko khushki aur samundar ki ghani tareekiyon mein raasta dikhata hai, chahe woh sitaron ke zariye ho ya kisi aur tareeqe se. Wohi hai jo apni rehmat, yaani baarish, se pehle hawaon ko khushkhabri dene wala banakar bhejta hai, jo baarish ki aamad ka paigham deti hain aur zameen ko zinda karti hain.
Yeh tamam af'aal sirf Allah ki qudrat aur uski wahdaniyat ki nishaniyan hain. Kya koi aur mabood hai jo yeh sab kaam kar sake? Hargiz nahi. Isliye Ayah ke ikhtitaam par farmaya gaya hai ke Allah bohot buland hai un shirk ki baton se jo log uske saath karte hain. Uski zaat har qism ke shirk aur naqais se paak hai.
Surah 27 : 64
اَمَّنْ یَّبْدَؤُا الْخَلْقَ ثُمَّ یُعِیْدُهٗ وَ مَنْ یَّرْزُقُكُمْ مِّنَ السَّمَاءِ وَ الْاَرْضِ ءَاِلٰهٌ مَّعَ اللّٰهِ قُلْ هَاتُوْا بُرْهَانَكُمْ اِنْ كُنْتُمْ صٰدِقِیْنَ
Ya kaun hai jo makhlooq ko pehli baar paida karta hai phir usse dobara paida karega aur kaun hai jo tumhein aasman aur zameen se rizq deta hai? Kya Allah ke saath koi aur mabood hai? Kaho, apni daleel lao agar tum sacche ho.
Is Ayah mein Allah Ta'ala apni qudrat ke do ahem pehluon ka zikr karte hain: khalq (paida karna) aur rizq (rozi dena). Wohi hai jisne makhlooq ko ibtida mein paida kiya aur wohi usse dobara paida karne par qadir hai, yaani qiyamat ke din. Aur wohi zaat hai jo aasman (baarish) aur zameen (nabatat) se tumhein rizq faraham karti hai, jis par tumhari zindagi ka daromadar hai.
In tamam af'aal mein koi uska shareek nahi. Isliye sawal kiya gaya hai ke kya Allah ke saath koi aur mabood hai jo yeh sab kar sake? Jab mushrikeen iska jawab nahi de sakte, to unhein challenge kiya gaya hai: 'Kaho, apni daleel lao agar tum sacche ho.' Iska matlab hai ke unke paas shirk ke liye koi burhan (daleel) nahi hai, aur woh sirf gumaan aur jahaalat ki bunyad par shirk karte hain.
Surah 27 : 65
قُلْ لَّا یَعْلَمُ مَنْ فِی السَّمٰوٰتِ وَ الْاَرْضِ الْغَیْبَ اِلَّا اللّٰهُ وَ مَا یَشْعُرُوْنَ اَیَّانَ یُبْعَثُوْنَ
Keh do, aasmanon aur zameen mein koi bhi ghaib nahi jaanta siwaye Allah ke, aur unhein yeh bhi khabar nahi ke kab unhein dobara uthaya jayega.
Yeh Ayah Allah Ta'ala ke ilm-e-ghaib (unseen knowledge) ki wahdaniyat ko wazeh karti hai. Nabi Akram (SAW) ko hukm diya gaya hai ke woh elaan kar dein ke aasmanon aur zameen mein koi bhi, farishte hon ya ambiya, ghaib ka ilm nahi rakhta siwaye Allah ke. Ilm-e-ghaib sirf Allah Ta'ala ki zaat ke saath khaas hai, aur koi usmein uska shareek nahi.
Isi tarah, insaanon ko qiyamat ke waqt ka bhi ilm nahi. Ayah mein farmaya gaya hai ke 'aur unhein yeh bhi khabar nahi ke kab unhein dobara uthaya jayega.' Yeh is baat ki daleel hai ke qiyamat ka ilm bhi sirf Allah ke paas hai aur koi makhlooq isse waqif nahi. Yeh Ayah un logon ki tardeed karti hai jo Allah ke siwa kisi aur ke liye ilm-e-ghaib ka dawa karte hain ya usse mansoob karte hain.
Surah 27 : 66
بَلِ ادّٰرَكَ عِلْمُهُمْ فِی الْاٰخِرَةِ بَلْ هُمْ فِیْ شَكٍّ مِّنْهَا بَلْ هُمْ مِّنْهَا عَمُوْنَ
Balke unka ilm aakhirat ke baare mein poora ho chuka hai. Balke woh uske baare mein shak mein hain. Balke woh usse andhe hain.
Is Ayah mein Allah Ta'ala un logon ki halat bayan farma rahe hain jo aakhirat ka inkar karte hain. Woh kehte hain ke unka ilm aakhirat ke baare mein mukammal ho chuka hai, yaani unhein yaqeen hai ke aakhirat jaisi koi cheez nahi. Lekin haqeeqat mein unka yeh daawa sirf ek dhoka hai. Allah Ta'ala farmate hain ke woh log aakhirat ke baare mein sirf shak mein mubtala hain. Unhein iski haqeeqat ka ilm nahi, balke woh isse bekhabar aur andhe hain. Unki aankhon par parda pada hua hai jiski wajah se woh aakhirat ki nishaniyon aur daleelon ko dekh nahi paate. Yeh unki gumrahi aur zid ki nishani hai ke woh haqeeqat ko jante hue bhi usse inkar karte hain aur apne aap ko ilm wala samajhte hain jabke woh jahalat mein doobe hue hain. Unka yeh shak aur andhapan unhein hidayat se door rakhta hai.
Surah 27 : 67
وَ قَالَ الَّذِیْنَ كَفَرُوْۤا ءَاِذَا كُنَّا تُرٰبًا وَّ اٰبَآؤُنَاۤ اَئِنَّا لَمُخْرَجُوْنَ
Aur kafiron ne kaha: "Kya jab hum mitti ho jayenge aur hamare baap dada bhi, to kya hum phir nikalay jayenge?"
Is Ayah mein Allah Ta'ala kafiron ke qayamat aur dobara uthaye jane ke inkar ko bayan farma rahe hain. Jab unhein aakhirat aur hisab kitab ki khabar di jati hai, to woh ta'ajjub aur inkar ke andaaz mein kehte hain ke kya yeh mumkin hai ke jab hum aur hamare baap dada mitti mein mil jayenge aur hamari haddiyan tak gal sar jayengi, to humein dobara zinda karke qabron se nikala jayega? Unke nazdeek yeh baat aql aur fitrat ke khilaf hai. Woh samajhte hain ke jab insani jism mitti mein mil kar fana ho jata hai, to usko dobara zinda karna na mumkin hai. Unka yeh sawal darasal Allah ki qudrat ka inkar hai. Woh Allah ki be-inteha qudrat ko samajh nahi paate jo har cheez par qadir hai aur jisne insaan ko pehli baar mitti se paida kiya, uske liye dobara paida karna koi mushkil kaam nahi.
Surah 27 : 68
لَقَدْ وُعِدْنَا هٰذَا نَحْنُ وَ اٰبَآؤُنَا مِنْ قَبْلُ اِنْ هٰذَاۤ اِلَّاۤ اَسَاطِیْرُ الْاَوَّلِیْنَ
Humse aur hamare baap dada se pehle bhi iska waada kiya gaya tha. Yeh to bas agle logon ki kahaniyan hain.
Yeh Ayah pichli Ayah ke tasalsul mein hai, jahan kafir qayamat aur dobara zinda kiye jane ka inkar karte hain. Woh kehte hain ke yeh dobara uthaye jane ka waada koi nayi baat nahi, balke humse aur hamare baap dada se pehle bhi yahi baatein kahi jati rahi hain. Unke nazdeek yeh sirf pichli qaumon ki kahaniyan (asateer-ul-awwaleen) hain, jin mein koi haqeeqat nahi. Woh is baat ko sirf ek qadeem riwayat ya afsana samajhte hain jo logon ko darane ya behlane ke liye ghada gaya hai. Unka yeh qaul darasal ambiya-e-kiram (alaihimussalam) ki taleemat aur Allah ki kitabon ka inkar hai. Har Nabi ne apni ummat ko aakhirat aur hisab kitab ki khabar di, lekin un logon ne hamesha iska mazaaq udaya aur use jhutlaya. Unka yeh rawaiya unki haq se be-rukhi aur takabbur ko zahir karta hai.
Surah 27 : 69
قُلْ سِیْرُوْا فِی الْاَرْضِ فَانْظُرُوْا كَیْفَ كَانَ عَاقِبَةُ الْمُجْرِمِیْنَ
Kaho: "Zameen mein chalo phiro aur dekho ke mujrimon ka anjaam kaisa hua."
Is Ayah mein Allah Ta'ala Nabi Akram (PBUH) ko hukm de rahe hain ke woh inkar karne walon se kahen ke woh zameen mein safar karein aur pichli qaumon ke anjaam ko dekhein. Jo qaumein Allah ke paighambaron ko jhutlati rahin aur zulm-o-fasad mein mubtala rahin, unka kya haal hua? Unhein kis tarah tabah kiya gaya? Yeh Ayah ek ibrat-angez sabaq hai. Jab insaan zameen mein safar karta hai aur pichli qaumon ke khandarat aur tabah shuda bastiyon ko dekhta hai, to use Allah ki qudrat aur uski pakad ka ehsaas hota hai. Yeh is baat ki daleel hai ke Allah Ta'ala mujrimon ko hamesha ke liye chhod nahi dete, balke unhein unke aamaal ki saza dete hain. Is tarah ke mushahide se haq ki tasdeeq hoti hai aur inkar karne walon ko apni ghalti ka ehsaas ho sakta hai, agar woh ghaur-o-fikr karein.
Surah 27 : 70
وَ لَا تَحْزَنْ عَلَیْهِمْ وَ لَا تَكُنْ فِیْ ضَیْقٍ مِّمَّا یَمْكُرُوْنَ
Aur un par gham na karo aur na unki chaalon se tangdil ho.
Is Ayah mein Allah Ta'ala apne Pyare Nabi Muhammad (PBUH) ko tasalli de rahe hain. Jab Nabi Akram (PBUH) dekhte the ke log unki dawat ko qabool nahi karte aur inkar karte hain, to aap (PBUH) ko gham hota tha. Allah Ta'ala farmate hain ke unke inkar par gham na karo aur na hi unki saazishon aur chaalon se tumhara dil tang ho. Allah Ta'ala jante hain ke woh kya kar rahe hain aur unke har amal ka hisab lenge. Nabi (PBUH) ko yeh hidayat di ja rahi hai ke woh apne kaam par tawajjuh dein aur Allah par bharosa rakhein. Yeh Ayah har da'ee aur haq ke paighambar ke liye bhi ek sabaq hai ke woh logon ki mukhalifat aur saazishon se mayus na ho, balke sabr aur istiqamat ke saath apne farz ko anjaam deta rahe. Allah Ta'ala apne bandon ki hifazat karta hai aur unke dushmanon ki chaalon ko nakam bana deta hai.
Surah 27 : 71
وَ یَقُوْلُوْنَ مَتٰى هٰذَا الْوَعْدُ اِنْ كُنْتُمْ صٰدِقِیْنَ
Aur woh kehte hain, "Yeh waada kab poora hoga, agar tum sacche ho?"
Is ayat mein Allah Ta'ala un mushrikeen aur kuffar ke sawal ka zikr kar rahe hain jo Qayamat aur azab ke waade ka mazaaq udate the. Woh Nabi Akram (SAW) aur Sahaba-e-Kiram se istehzai andaaz mein puchte the ke agar tum apne daawe mein sacche ho to woh waada kab poora hoga? Unka yeh sawal haqeeqat janne ki garz se nahi tha, balkay sirf inkar aur istehza par mabni tha. Woh samajhte the ke agar yeh waada saccha hota to ab tak poora ho chuka hota. Quran ne kayi maqamaat par unke is rawaiye ki mazammat ki hai, kyunki Allah ka waada barhaq hai aur woh apne muqarrar waqt par zaroor poora hoga.
Surah 27 : 72
قُلْ عَسٰۤى اَنْ یَّكُوْنَ رَدِفَ لَكُمْ بَعْضُ الَّذِیْ تَسْتَعْجِلُوْنَ
Keh dijiye, "Mumkin hai ke jis cheez ki tum jaldi macha rahe ho, uska kuch hissa tumhare qareeb hi aa pahuncha ho."
Pichli ayat mein kuffar ke istehzai sawal ke jawab mein, Allah Ta'ala Nabi Akram (SAW) ko hukm dete hain ke unse keh dein ke jis azab ki woh jaldi macha rahe hain, ho sakta hai uska kuch hissa unke qareeb hi aa chuka ho. Is se muraad duniya mein aane wala azab ho sakta hai, jaisa ke Jang-e-Badr mein unhe shikast hui aur unke sardar mare gaye. Ya phir Qayamat ka azab jo har aan qareeb ho raha hai aur har guzarta lamha uske qareeb hone ki alamat hai. Is mein unke liye ek shadeed tanbeeh hai ke woh apni ghaflat aur inkar se baaz aa jayen, kyunki Allah ka azab kisi bhi waqt aa sakta hai.
Surah 27 : 73
وَ اِنَّ رَبَّكَ لَذُوْ فَضْلٍ عَلَى النَّاسِ وَ لٰكِنَّ اَكْثَرَهُمْ لَا یَشْكُرُوْنَ
Aur beshak aapka Rab logon par bade fazl wala hai, lekin un mein se aksar shukr nahi karte.
Is ayat mein Allah Ta'ala apni rehmat aur fazl ka zikr kar rahe hain. Woh farmate hain ke unka Rab logon par bahut fazl karne wala hai. Yeh fazl har shakhs par hai, chahe woh momin ho ya kafir. Allah ne unhe zindagi, rizq, sehat, aur hidayat ki salahiyat di hai. Woh unhe foran azab nahi dete, balkay tauba ka mauqa dete hain. Lekin afsos ki baat yeh hai ke aksar log is fazl ka shukr ada nahi karte. Woh Allah ki nematon ko bhool jate hain aur uski nafarmani karte hain. Is ayat mein insani fitrat ki ek kamzori ko wazeh kiya gaya hai ke woh nematon ki qadar nahi karte aur nashukri karte hain.
Surah 27 : 74
وَ اِنَّ رَبَّكَ لَیَعْلَمُ مَا تُكِنُّ صُدُوْرُهُمْ وَ مَا یُعْلِنُوْنَ
Aur beshak aapka Rab khoob jaanta hai jo kuch unke seene chupaate hain aur jo kuch woh zahir karte hain.
Yeh ayat Allah Ta'ala ke ilm-e-kamil ko bayan karti hai. Allah Ta'ala sirf zahiri baton ko hi nahi jaante, balkay woh un tamam raazon aur iradon se bhi waqif hain jo insano ke seenon mein chhupe hote hain. Chahe koi shakhs apne dil mein koi buri niyat rakhe ya koi achha khayal, Allah usse bekhabar nahi. Isi tarah, jo kuch woh apni zuban se kehte hain ya apne aamal se zahir karte hain, woh bhi Allah ke ilm mein hai. Yeh ayat logon ko is baat ki tanbeeh karti hai ke woh apne dil aur aamal ko durust rakhen, kyunki koi cheez Allah se chupi nahi reh sakti. Uske ilm se koi shai posheeda nahi.
Surah 27 : 75
وَ مَا مِنْ غَآئِبَةٍ فِی السَّمَآءِ وَ الْاَرْضِ اِلَّا فِیْ كِتٰبٍ مُّبِیْنٍ
Aur aasmanon aur zameen mein koi bhi posheeda cheez aisi nahi magar woh ek roshan kitab mein maujood hai.
Is ayat mein Allah Ta'ala apne kamil ilm aur qudrat ka izhar kar rahe hain. Woh farmate hain ke aasmanon aur zameen mein koi bhi cheez, chahe woh kitni hi chupi hui ya ghaib kyun na ho, aisi nahi jo Allah ke ilm se bahar ho. Har cheez, har waqia, har maqam, Lauh-e-Mahfooz mein darj hai. Yeh "Kitab-e-Mubeen" ya "roshan kitab" Lauh-e-Mahfooz hai jismein qayamat tak hone wale tamam waqiyat aur makhlooqat ke ahwal likhe hue hain. Is se Allah ki azmat aur uske ilm ki wusat ka andaza hota hai, aur yeh bhi maloom hota hai ke har cheez Allah ke qabza-e-qudrat mein hai aur uske ilm mein hai.
Surah 27 : 76
اِنَّ هٰذَا الْقُرْاٰنَ یَقُصُّ عَلٰى بَنِیْۤ اِسْرَآءِیْلَ اَكْثَرَ الَّذِیْ هُمْ فِیْهِ یَخْتَلِفُوْنَ
Beshak yeh Quran Bani Israel par un cheezon mein se aksar bayan karta hai jin mein woh ikhtilaf karte hain.
Is ayat mein Allah Ta'ala Quran ki ek ahem fazilat aur maqsad bayan farma rahe hain. Quran majeed Bani Israel ke un tamam ikhtilafat ko wazeh karta hai jo unke deen, shariat aur aqeedon mein paida ho gaye the. Yeh kitab unki ghalatiyon, unke darmiyan paida hone wale firqon aur unke deeni masail mein ikhtilafat ki haqeeqat ko khol kar bayan karti hai. Is tarah Quran unke liye ek hidayat aur faisle ki kitab ban jata hai, jo unhe sahih aur ghalat mein tameez karna sikhata hai. Iska maqsad sirf unke ikhtilafat ko bayan karna nahi, balkay unhe sahih raste ki taraf bulana hai.
Surah 27 : 77
وَ اِنَّهٗ لَهُدًى وَّ رَحْمَةٌ لِّلْمُؤْمِنِیْنَ
Aur beshak yeh (Quran) momino ke liye hidayat aur rehmat hai.
Pichli ayat mein Quran ke Bani Israel ke ikhtilafat ko wazeh karne ka zikr tha, jabkay is ayat mein Quran ki universal fazilat bayan ki ja rahi hai. Quran sirf Bani Israel ke liye nahi, balkay tamam momino ke liye mukammal hidayat aur rehmat ka zariya hai. Hidayat is tarah ke yeh unhe sahih aqeede, ibadat ke tareeqe, akhlaqi qadren aur zindagi guzarne ka behtareen dhang sikhata hai. Rehmat is tarah ke jo log is par imaan late hain, iske ahkam par amal karte hain, aur iski talimat ko apni zindagi ka hissa banate hain, unhe duniya mein sukoon aur akhirat mein Allah ki raza aur jannat ki basharat milti hai. Yeh kitab unke liye Allah ki taraf se ek Azeem tohfa hai.
Surah 27 : 78
اِنَّ رَبَّكَ یَقْضِیْ بَیْنَهُمْ بِحُكْمِهٖ١ۚ وَ هُوَ الْعَزِیْزُ الْعَلِیْمُۙۚ
Beshak tera Rab unke darmiyan apne hukum se faisla karega, aur woh Ghalib, Sab Kuch Janne Wala hai.
Is ayat mein Allah Ta'ala Nabi Akram (SAW) ko tasalli de rahe hain ke Bani Israel ke darmiyan jo ikhtilafat aur jhagde hain, unka faisla Allah Ta'ala khud karenge. Yeh faisla Allah Ta'ala apne adl aur ilm ke mutabiq karenge. Allah Ta'ala Al-Aziz (Ghalib) hain, yani unki qudrat aur ghalba har cheez par hai, unke faisle ko koi badal nahi sakta aur na hi koi unhe rok sakta hai. Aur woh Al-Alim (Sab Kuch Janne Wala) hain, yani woh har ikhtilaf ki bunyad, har fard ke irade aur har cheez ki haqeeqat ko jante hain. Is liye unka faisla bilkul sahih, adl par mabni aur qatai hoga. Is mein kisi qism ki ghalati ya na-insafi ka imkan nahi.
Surah 27 : 79
فَتَوَكَّلْ عَلَى اللّٰهِ١ؕ اِنَّكَ عَلَى الْحَقِّ الْمُبِیْنِ
Pas Allah par bharosa karo, beshak tum khule haq par ho.
Yeh ayat Nabi Akram (SAW) ko Allah Ta'ala par mukammal tawakkal (bharosa) karne ka hukum deti hai. Jab Allah Ta'ala ne yeh wazeh kar diya ke woh Bani Israel ke ikhtilafat ka faisla karenge aur Quran momino ke liye hidayat hai, to Nabi (SAW) ko chahiye ke woh Allah ki zaat par mukammal bharosa rakhen. Aap (SAW) jis deen aur shariat ko lekar aaye hain, woh bilkul haq aur wazeh hai, is mein kisi qism ka shubah nahi. Is liye aap ko apni dawat aur tabligh mein mustaqil mizaji se kaam lena chahiye aur logon ki mukhalifat ya takzeeb ki parwah nahi karni chahiye, kyunke Allah ki madad aur nusrat aap ke sath hai. Haq ki dawat mein sabar aur tawakkal hi kamyabi ki kunji hai.
Surah 27 : 80
اِنَّكَ لَا تُسْمِعُ الْمَوْتٰى وَ لَا تُسْمِعُ الصُّمَّ الدُّعَآءَ اِذَا وَلَّوْا مُدْبِرِیْنَ
Beshak tum murdon ko nahi suna sakte aur na behron ko apni pukar suna sakte ho jab woh peeth pher kar chale jayen.
Is ayat mein Allah Ta'ala ne haq se inkar karne walon aur uski taraf se ghaflat ikhtiyar karne walon ki misal murdon aur behron se di hai. Jis tarah murde kuch nahi sun sakte, aur behre jab peeth pher kar chale jayen to unko pukar sunana bekar hai, isi tarah woh log jo haq ko qabool karne se inkar karte hain aur uski taraf se munh mod lete hain, un par aapki dawat aur nasihat ka koi asar nahi hota. Unke dil murda ho chuke hain aur unke kaan haq sunne se behre ho gaye hain. Is ayat ka maqsad Nabi Akram (SAW) ko tasalli dena hai ke aapki zimmedari sirf paigham pahunchana hai, hidayat dena Allah Ta'ala ka kaam hai. Jab koi shakhs khud hidayat qabool na karna chahe to usko zabardasti hidayat nahi di ja sakti.
Surah 27 : 81
وَ مَاۤ اَنْتَ بِهٰدِی الْعُمْیِ عَنْ ضَلٰلَتِهِمْ اِنْ تُسْمِعُ اِلَّا مَنْ یُّؤْمِنُ بِاٰیٰتِنَا فَهُمْ مُّسْلِمُوْنَ
Aur aap andhon ko unki gumrahi se hidayat dene wale nahi hain. Aap to sirf unhi ko suna sakte hain jo hamari ayaton par iman late hain, pas wahi log farmabardar hain.
Yeh ayat Nabi Akram ﷺ ko tasalli deti hai ke aap ka kaam sirf Allah ka paigham pahunchana hai. Hidayat dena sirf Allah Ta'ala ke ikhtiyar mein hai. Jo log haqeeqat mein dekhna nahi chahte aur apni gumrahi par qaim hain, unhe aap hidayat nahi de sakte. Aapki dawat sirf unhi logon ko faida deti hai jo haq ko qabool karne ke liye tayyar hote hain aur Allah ki ayaton par yaqeen rakhte hain. Aise log hi asal mein Allah ke farmabardar hote hain aur unke dilon mein iman ki roshni hoti hai. Is ayat se wazeh hota hai ke dawat-o-tabligh karne wale ko sirf apni zimmedari ada karni chahiye, natije Allah par chhod dene chahiye.
Surah 27 : 82
وَ اِذَا وَقَعَ الْقَوْلُ عَلَیْهِمْ اَخْرَجْنَا لَهُمْ دَآبَّةً مِّنَ الْاَرْضِ تُكَلِّمُهُمْ اَنَّ النَّاسَ كَانُوْا بِاٰیٰتِنَا لَا یُوْقِنُوْنَ
Aur jab un par (azab ka) qaul sabit ho jayega, to hum unke liye zameen se ek janwar nikalenge jo unse baat karega, is liye ke log hamari ayaton par yaqeen nahi karte the.
Yeh ayat Qayamat ki ek badi nishani ka zikr karti hai. Jab logon par Allah ka azab wajib ho jayega aur woh iman se door ho jayenge, to Allah Ta'ala zameen se ek ajeeb janwar (Dabbat-ul-Ard) zahir karenge. Yeh janwar logon se baat karega aur unki gumrahi aur Allah ki ayaton par yaqeen na karne ki gawahi dega. Iska zahoor is baat ki alamat hoga ke ab tauba ka darwaza band ho chuka hai aur Qayamat qareeb hai. Yeh janwar logon ke iman aur kufr ki nishani lagayega.
Sahih Muslim mein Dabbat-ul-Ard ka zikr hai ke woh logon ko unke iman aur kufr ki nishani lagayegi.
Surah 27 : 83
وَ یَوْمَ نَحْشُرُ مِنْ كُلِّ اُمَّةٍ فَوْجًا مِّمَّنْ یُّكَذِّبُ بِاٰیٰتِنَا فَهُمْ یُوْزَعُوْنَ
Aur jis din hum har ummat se un logon ka ek giroh jama karenge jo hamari ayaton ko jhutlate the, phir unko roka jayega.
Yeh ayat Qayamat ke din ke manzar ko bayan karti hai. Allah Ta'ala har ummat se un logon ko jama karenge jinhone duniya mein uski ayaton ko jhutlaya tha. Unhe ek jagah ikattha kiya jayega aur phir unhe hisab ke liye roka jayega. Yeh unke liye ek sakht din hoga jahan unhe apne aamal ka jawab dena hoga. Is din koi shafa'at karne wala nahi hoga siwaye uske jise Allah ijazat de. Is ayat mein un logon ki bad-anjami ka zikr hai jinhone Allah ki nishaniyon aur paighamon ko nazar-andaaz kiya.
Surah 27 : 84
حَتّٰۤى اِذَا جَآءُوْ قَالَ اَكَذَّبْتُمْ بِاٰیٰتِیْ وَ لَمْ تُحِیْطُوْا بِهَا عِلْمًا اَمَّا ذَا كُنْتُمْ تَعْمَلُوْنَ
Hatta ke jab woh (Allah ke huzoor) aa pahunchenge, to Allah farmayega: "Kya tumne meri ayaton ko jhutlaya tha jabke tumne unka ilm hasil nahi kiya tha? Aur tum kya karte the?"
Pichli ayat ke silsile mein, yeh ayat bayan karti hai ke jab jhutlanewale Allah ke samne pesh honge, to Allah Ta'ala unse sawal karenge. Unse pucha jayega ke kya tumne meri ayaton ko jhutlaya tha, halanke tumhare paas unka mukammal ilm nahi tha? Yani tumne baghair tehqeeq aur gaur-o-fikr ke inkar kiya. Phir unse unke aamal ke mutalliq bhi sawal hoga ke tum duniya mein kya karte rahe? Yeh sawalat unki ruswai aur unke jurm ka iqrar karwane ke liye honge. Is se wazeh hota hai ke Allah ki ayaton ko jhutlana baghair ilm ke ek azeem jurm hai.
Surah 27 : 85
وَ وَقَعَ الْقَوْلُ عَلَیْهِمْ بِمَا ظَلَمُوْا فَهُمْ لَا یَنْطِقُوْنَ
Aur un par (azab ka) qaul sabit ho jayega unke zulm ki wajah se, pas woh bol nahi sakenge.
Jab Qayamat ke din zalimon se sawal kiya jayega aur unke jurm sabit ho jayenge, to un par Allah ka azab ka faisla (qaul) wajib ho jayega. Unke zulm aur kufr ki wajah se unki zubanen band ho jayengi aur woh koi jawab nahi de sakenge. Yeh unki be-basi aur ruswai ki inteha hogi. Is din unke aaza khud unke khilaf gawahi denge, jaisa ke Quran mein dusri jagah zikr hai. Zulm ka anjam hamesha sakht hota hai, aur akhirat mein iska badla mil kar rahega. Is ayat se zalimon ke anjam ki shiddat aur unki be-basi ka izhar hota hai.
Surah 27 : 86
اَلَمْ یَرَوْا اَنَّا جَعَلْنَا الَّیْلَ لِیَسْكُنُوْا فِیْهِ وَ النَّهَارَ مُبْصِرًاؕ اِنَّ فِیْ ذٰلِكَ لَاٰیٰتٍ لِّقَوْمٍ یُّؤْمِنُوْنَ
Kya unhone nahi dekha ke humne raat ko banaya taake woh usmein sukoon haasil karein aur din ko roshan banaya? Beshak ismein un logon ke liye nishaniyan hain jo imaan rakhte hain.
Is ayat mein Allah Ta'ala insano ko apni qudrat aur hikmat par ghaur karne ki dawat de rahe hain. Allah ne raat ko sukoon aur aaram ke liye banaya taake log din bhar ki thakan ke baad chain se so sakein aur jism ko taza kar sakein. Raat ki tareeki aur khamoshi insani fitrat ke liye aaramdeh hai.
Jabke din ko roshan banaya taake log apni ma'ashi aur deegar zaruriyat poori kar sakein, kaam kaaj kar sakein aur rozi talaash kar sakein. Din ki roshni mein har cheez wazeh nazar aati hai aur zindagi ki sargarmiyan jaari rehti hain.
Beshak, raat aur din ka yeh munazzam nizam, unka ek ke baad ek aana, aur unke mukhtalif fawaid, un logon ke liye Allah ki wahdaniyat aur uski azmat ki khuli nishaniyan hain jo imaan rakhte hain aur ghaur-o-fikr karte hain. Yeh is baat ka saboot hai ke is kaaynat ka koi be-maqsad khaliq nahi, balkay ek zabardast hikmat wala Allah hai.
Surah 27 : 87
وَ یَوْمَ یُنْفَخُ فِی الصُّوْرِ فَفَزِعَ مَنْ فِی السَّمٰوٰتِ وَ مَنْ فِی الْاَرْضِ اِلَّا مَنْ شَآءَ اللّٰهُؕ وَ كُلٌّ اَتَوْهُ دٰخِرِیْنَ
Aur jis din Soor phoonka jayega, toh jo koi aasmanon mein hai aur jo koi zameen mein hai, sab ghabra jayenge, siwaye unke jinhein Allah chahega. Aur sab uske paas zaleel hokar haazir honge.
Yeh ayat Qayamat ke din ki ek haibatnaak manzar kashi karti hai jab Soor (trumpet) phoonka jayega. Is awaz ke sunte hi aasmanon aur zameen mein maujood har cheez, ya'ni tamam makhlooqat, khauf aur dahshat se ghabra uthengi. Yeh ek aisi ghabrahat hogi jo har rooh ko apni lapet mein le legi.
Magar Allah Ta'ala ne farmaya ke "siwaye unke jinhein Allah chahega". Isse muraad woh log hain jinhein Allah Ta'ala apni rehmat se is dahshat se mehfooz rakhega. Baaz mufassireen kehte hain ke isse muraad woh farishte hain jinhein Allah Ta'ala Qayamat ke din tak zinda rakhega, ya phir woh shaheed hain jinhein qabar mein bhi rizq diya jata hai.
Aakhir mein, sab log, apni marzi ke khilaaf, zaleel aur farmanbardar hokar Allah ke huzoor haazir honge. Koi bhi uski pakad se bach nahi payega aur sabko apne aamal ka hisab dena hoga. Yeh manzar Allah ki qudrat aur uski badshahat ki azmat ko zahir karta hai.
Surah 27 : 88
وَ تَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَّ هِیَ تَمُرُّ مَرَّ السَّحَابِؕ صُنْعَ اللّٰهِ الَّذِیْۤ اَتْقَنَ كُلَّ شَیْءٍؕ اِنَّهٗ خَبِیْرٌۢ بِمَا تَفْعَلُوْنَ
Aur tum paharon ko dekhoge, tum unhein jamid (thehra hua) samjhoge, halanke woh badalon ki tarah chal rahe honge. Yeh Allah ki banawat hai jisne har cheez ko khoobi se banaya. Beshak woh khoob khabar rakhne wala hai jo tum karte ho.
Is ayat mein Qayamat ke din ka ek aur hairat angez manzar bayan kiya gaya hai. Duniya mein hum paharon ko jamid aur mazboot dekhte hain, woh apni jagah par qaim nazar aate hain. Lekin Qayamat ke din, jab Allah ka hukm hoga, toh yeh pahar badalon ki tarah chalte hue nazar aayenge.
Yeh unki asal haalat nahi hogi, balkay woh apni jagah se ukhaad diye jayenge aur hawa mein udte hue, ya zameen par chalte hue dikhai denge, jaise badal hawa mein be-maqsad ghoomte hain. Yeh manzar Allah Ta'ala ki azeeem qudrat aur uski be-misaal san'at ka saboot hai.
Allah Ta'ala ne har cheez ko nihayat khoobi aur itqan (perfection) ke saath banaya hai. Usne apni makhlooqat mein koi kami ya kharabi nahi rakhi. Woh har us cheez se ba-khabar hai jo insaan karte hain, uski nazar se koi amal posheeda nahi. Is ayat mein Qayamat ki nishaniyon ke zariye Allah ki qudrat aur uske ilm-e-kamil ko bayan kiya gaya hai.
Surah 27 : 89
مَنْ جَآءَ بِالْحَسَنَةِ فَلَهٗ خَیْرٌ مِّنْهَاۚ وَ هُمْ مِّنْ فَزَعٍ یَّوْمَئِذٍ اٰمِنُوْنَ
Jo koi neki layega, toh uske liye usse behtar (badla) hai, aur woh us din ki ghabrahat se mehfooz honge.
Is ayat mein Allah Ta'ala ne neki karne walon ke liye khushkhabri di hai. Jo shakhs Qayamat ke din Allah ke huzoor koi neki layega, ya'ni jisne duniya mein imaan ke saath nek aamal kiye honge, toh uske liye usse behtar badla hoga. Allah Ta'ala apni fazl-o-karam se ek neki ka badla das guna ya usse bhi zyada deta hai.
Aur sabse ahem baat yeh hai ke aise log Qayamat ke din ki sakht ghabrahat aur khauf se mehfooz honge. Jis din log dahshat aur pareshani mein honge, us din nek log Allah ki hifazat mein aman aur sukoon mein honge. Yeh unke liye Allah ki taraf se ek khaas inaam hoga.
Hadees mein aata hai: "Qayamat ke din log paseene mein doobe honge, lekin Allah ke arsh ke saaye tale saat qism ke log honge, jin mein se ek woh shakhs hoga jisne Allah ki raza ke liye neki ki ho." (Sahih Bukhari, Sahih Muslim)
Yeh ayat is baat ki daleel hai ke nekiyan hi aakhirat mein insaan ke kaam aayengi aur usko azab se bachayengi.
Surah 27 : 90
وَ مَنْ جَآءَ بِالسَّیِّئَةِ فَكُبَّتْ وُجُوْهُهُمْ فِی النَّارِؕ هَلْ تُجْزَوْنَ اِلَّا مَا كُنْتُمْ تَعْمَلُوْنَ
Aur jo koi burai layega, toh unke chehre aag mein undhe phenk diye jayenge. Kya tumhein sirf unhi ka badla diya jayega jo tum karte the?
Is ayat mein burai karne walon ke anjaam ko bayan kiya gaya hai. Jo shakhs Qayamat ke din burai layega, ya'ni jisne duniya mein kufr, shirk, aur gunahon ka irtekab kiya hoga, toh unke chehre aag mein undhe phenk diye jayenge. Yeh unke liye sakht tareen saza hogi, jahan unhein zillat aur ruswai ke saath jahannam mein dala jayega.
Allah Ta'ala ne is ayat mein sawal kiya hai ke "Kya tumhein sirf unhi ka badla diya jayega jo tum karte the?" Is sawal mein tauba (sarkashon ko malamat) hai. Iska matlab yeh hai ke insano ko sirf unke aamal ka hi badla milega, na zyada na kam. Allah Ta'ala kisi par zulm nahi karta. Jisne jaisa kiya hoga, waisa hi bharega.
Yeh ayat insano ko nek aamal ki taraf raghib karti hai aur buraiyon se bachne ki talqeen karti hai. Kyunki aakhirat mein har shakhs ko apne kiye ka hisab dena hoga aur uske aamal hi uske liye jannat ya jahannam ka sabab banenge. Allah Ta'ala adl karne wala hai aur har amal ka poora poora badla dega.
Surah 27 : 91
اِنَّمَاۤ اُمِرْتُ اَنْ اَعْبُدَ رَبَّ هٰذِهِ الْبَلْدَةِ الَّذِیْ حَرَّمَهَا وَ لَهٗ كُلُّ شَیْءٍ وَّ اُمِرْتُ اَنْ اَكُوْنَ مِنَ الْمُسْلِمِیْنَ
Mujhe to bas yahi hukm diya gaya hai ke main is shehar (Makkah) ke Rab ki ibadat karun jisne isko hurmat wala banaya hai, aur har cheez usi ki hai. Aur mujhe hukm diya gaya hai ke main farmanbardaron (Muslims) mein se ho jaaun.
Is ayat mein Allah Ta'ala apne Nabi Muhammad ﷺ ko hukm de rahe hain ke woh sirf usi Rab ki ibadat karein jo is muqaddas shehar Makkah ka Rab hai. Allah ne Makkah ko hurmat wala banaya hai, jahan khoon bahana, shikar karna aur darakht kaatna haram hai. Yeh is shehar ki azmat aur fazilat ki daleel hai. Is mein is baat ki bhi wazahat hai ke Allah hi har cheez ka malik hai aur har cheez usi ke liye hai. Is hukm ka maqsad yeh hai ke Nabi ﷺ aur unke zariye tamam insaniyat ko Allah ki wahdaniyat aur uski mutlaq hukmrani ka iqrar karna chahiye.
Doosra hukm yeh hai ke Nabi ﷺ ko mukammal itaat aur farmanbardari ikhtiyar karni chahiye, yaani musalmanon mein se hona chahiye. Musalman woh hai jo Allah ke samne sar jhuka de aur uske ahkamat ki pairwi kare. Is tarah, yeh ayat tawheed, Allah ki qudrat, aur Islam ke bunyadi usool, yaani Allah ke samne mukammal tasleem hone ki talqeen karti hai.
Surah 27 : 92
وَ اَنْ اَتْلُوَا الْقُرْاٰنَ فَمَنِ اهْتَدٰى فَاِنَّمَا یَهْتَدِیْ لِنَفْسِهٖ وَ مَنْ ضَلَّ فَقُلْ اِنَّمَاۤ اَنَا مِنَ الْمُنْذِرِیْنَ
Aur yeh bhi (hukm diya gaya hai) ke main Quran ki tilawat karun. Pas jo hidayat paata hai to woh apne hi liye hidayat paata hai, aur jo gumrah hota hai to keh do ke main to bas darane walon mein se hoon.
Is ayat mein Allah Ta'ala ne apne Nabi ﷺ ko ek aur hukm diya hai ke woh Quran ki tilawat karein aur uske ahkamat logon tak pahunchayein. Quran Allah ka kalaam hai jo insaniyat ke liye hidayat aur rehnumai ka zariya hai. Nabi ﷺ ka farz tha ke woh is paigham ko saaf saaf logon tak pahunchayein taake woh haq aur batil mein farq kar sakein.
Iske baad ayat mein wazeh kiya gaya hai ke hidayat ya gumrahi ka ikhtiyar har fard ke apne haath mein hai. Jo shakhs Quran ki hidayat ko qubool karta hai aur us par amal karta hai, woh apne hi nafa ke liye hidayat paata hai. Aur jo is se inkar karta hai aur gumrahi ikhtiyar karta hai, woh apne hi nuqsan ka zimmedar hai. Nabi ﷺ ka kaam sirf Allah ke paigham ko pahunchana aur logon ko anjam se khabardar karna tha, woh kisi ko zabardasti hidayat par nahi la sakte the. Aap ﷺ sirf ek darane wale hain, hidayat dene wale nahi, hidayat dena sirf Allah ka kaam hai.
Surah 27 : 93
وَ قُلِ الْحَمْدُ لِلّٰهِ سَیُرِیْكُمْ اٰیٰتِهٖ فَتَعْرِفُوْنَهَا وَ مَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُوْنَ
Aur kaho ke sab tareef Allah hi ke liye hai, woh anqareeb tumhe apni nishaniyan dikhayega to tum unhe pehchan loge. Aur tumhara Rab us se ghafil nahi jo tum karte ho.
Is aakhri ayat mein Allah Ta'ala ne apne Nabi ﷺ ko hukm diya hai ke woh Allah ki tareef karein aur uski hamd bayan karein. Har qism ki tareef aur shukr sirf Allah hi ke liye hai, kyunke woh har kamal aur khoobi ka malik hai. Is mein is baat ki bhi basharat hai ke Allah Ta'ala anqareeb logon ko apni qudrat aur wahdaniyat ki nishaniyan dikhayega. Yeh nishaniyan ya to kainat mein hongi, ya tareekhi waqiyat mein, ya phir qiyamat ke din zahir hongi, jinhe dekh kar log Allah ki haqeeqat ko pehchan lenge.
Aakhir mein, ayat is baat par khatam hoti hai ke tumhara Rab tumhare aamal se ghafil nahi hai. Allah Ta'ala har chote bade amal ko janta hai, chahe woh zahir ho ya poshida. Is mein insaniyat ke liye ek tanbeeh hai ke unke har amal ka hisab liya jayega. Is liye, logon ko chahiye ke woh apne aamal ki islah karein aur Allah ke samne jawabdehi ka ehsas rakhein. Yeh ayat Allah ki qudrat, ilm aur adl ki tasdeeq karti hai.
