Surah An-Nisa (Auratay) Madani Surah hai, aur iska nuzool Madinah mein, Ghazwa-e-Uhud ke baad hua tha. Haalat-o-Waqiyat us waqt yeh the ke Musalman Ummat ko Ghazwat (jangon) mein kaafi nuqsaan uthana pada tha, jiske nateeje mein bohot se log shaheed hue. Is wajah se yateemon aur bewaon ki dekhbhaal ka masla ahem ho gaya tha, aur wirasaat (inheritance) ko sahi tareeqe se taqseem karna zaroori tha. Is Surah ki Theme 'Huqooq-ul-Ibad' (Insanon ke Huqooq) aur Maasharti Adal (Social Justice) par markooz hai, khaas taur par Aurat aur Kamzor logon ke huqooq. Ahkam ke hawale se yeh Surah sabse zyada tafseel rakhti hai: isme Yateemon ka Maal khane ki sakht mumaniyat, Nikah ke qawaneen, Mehar, aur Talaq ke ahkam diye gaye hain. Sabse ahem ismein Wirasaat (Inheritance) ke hisson ko Allah Ta'ala ne khud Ayat mein tay kar diya hai. Mazeed, Taharaat (Paki) aur Ghusl/Tayammum ke ahkam, Munafiqeen ki pehchaan, aur Ghazwaat ke dauran Namaz-e-Qasar (shortened prayer) aur Sulah ke usool bhi bayan kiye gaye hain. Is Surah ka buniyadi pegham yeh hai ke Allah se daro aur tamaam insani huqooq, khaas taur par auraton ke huqooq, poore karo.
Surah 4 : 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 4 : 1
یٰۤاَیُّهَا النَّاسُ اتَّقُوْا رَبَّكُمُ الَّذِیْ خَلَقَكُمْ مِّنْ نَّفْسٍ وَّاحِدَةٍ وَّ خَلَقَ مِنْهَا زَوْجَهَا وَ بَثَّ مِنْهُمَا رِجَالًا كَثِیْرًا وَّ نِسَآءً وَ اتَّقُوا اللّٰهَ الَّذِیْ تَسَآءَلُوْنَ بِهٖ وَ الْاَرْحَامَ اِنَّ اللّٰهَ كَانَ عَلَیْكُمْ رَقِیْبًا
Aye logo! Apne Rab se daro jisne tumhe ek jaan se paida kiya aur usi se uski biwi ko paida kiya, aur un dono se bahut se mard aur aurtein phaila diye. Aur Allah se daro jiske naam par tum ek doosre se sawal karte ho, aur rishton (ke qata karne) se bacho. Beshak Allah tum par nigran hai.
Yeh Ayat tamaam insaniyat ko mukhatib karti hai, unhe Allah Ta'ala se darne aur uski ibadat karne ka hukm deti hai. Allah ne insano ko ek hi jaan (Hazrat Adam A.S.) se paida kiya aur phir usi se unki biwi (Hazrat Hawa A.S.) ko banaya. Is tarah Allah ne insaniyat ki bunyad rakhi aur un dono se beshumar mard aur aurtein zameen par phaila diye. Yeh is baat ki daleel hai ke tamaam insaan ek hi asal se hain, isliye nasl, rang ya qoum ki bunyad par koi tafreeq nahi honi chahiye.
Ayat mazeed hukm deti hai ke us Allah se daro jiske naam par tum ek doosre se sawal karte ho, aur rishton (khaas kar rehmi rishton) ko qata karne se bacho. Rishton ko jode rakhna Islam mein bahut badi fazilat rakhta hai. Allah Ta'ala ne is Ayat ke ikhtitam par farmaya ke "Beshak Allah tum par nigran hai", jo is baat ki taraf ishara hai ke woh hamare har amal, har qaul aur har irade ko dekh raha hai aur uske mutabiq jaza ya saza dega. Isliye har haal mein taqwa ikhtiyar karna zaroori hai.
Surah 4 : 2
وَ اٰتُوا الْیَتٰمٰۤى اَمْوَالَهُمْ وَ لَا تَتَبَدَّلُوا الْخَبِیْثَ بِالطَّیِّبِ وَ لَا تَاْكُلُوْۤا اَمْوَالَهُمْ اِلٰۤى اَمْوَالِكُمْ اِنَّهٗ كَانَ حُوْبًا كَبِیْرًا
Aur yateemon ko unke maal do, aur na badlo buri cheez ko achchi cheez se, aur na khao unke maal apne maalon ke saath mila kar. Beshak yeh bahut bada gunah hai.
Is Ayat mein Allah Ta'ala ne yateemon ke huqooq ki hifazat ka sakhti se hukm diya hai. Yateem woh bachche hote hain jinke walid ka inteqal ho gaya ho aur woh abhi baligh na hue hon. Unke maal ko unhe baligh hone par wapas karna zaroori hai. Allah Ta'ala ne mana farmaya hai ke buri cheez ko achchi cheez se na badlo, yani yateem ke achche maal ko apne bure maal se tabdeel na karo, ya unke qeemti maal ko kam qeemat wali cheez se na badlo.
Mazeed, Allah ne yateemon ke maal ko apne maalon ke saath mila kar khane se mana kiya hai. Iska matlab hai ke unke maal ko haraam tareeqe se apne istemal mein lana ya usme khayanat karna sakht mana hai. Ayat ke aakhir mein farmaya gaya hai ke "Beshak yeh bahut bada gunah hai". Isse yateem ke maal ko ghalat tareeqe se istemal karne ki shiddat aur uski saza ki ahmiyat wazeh hoti hai. Islam mein yateemon ki parvarish aur unke huqooq ki adayegi par bahut zor diya gaya hai.
Surah 4 : 3
وَ اِنْ خِفْتُمْ اَلَّا تُقْسِطُوْا فِی الْیَتٰمٰى فَانْكِحُوْا مَا طَابَ لَكُمْ مِّنَ النِّسَآءِ مَثْنٰى وَ ثُلٰثَ وَ رُبٰعَ فَاِنْ خِفْتُمْ اَلَّا تَعْدِلُوْا فَوَاحِدَةً اَوْ مَا مَلَكَتْ اَیْمَانُكُمْ ذٰلِكَ اَدْنٰۤى اَلَّا تَعُوْلُوْا
Aur agar tumhe darr ho ke tum yateem aurton ke baare mein insaaf nahi kar paoge, to jin aurton ko tum pasand karo unse nikah kar lo, do do, teen teen, ya chaar chaar. Lekin agar tumhe darr ho ke tum insaaf nahi kar paoge, to phir ek hi (biwi) ya woh (aurtein) jin ke tum maalik ho (yani laundiyan). Yeh is baat ke zyada qareeb hai ke tum na-insaafi na karo.
Yeh Ayat yateem aurton ke huqooq aur nikah ke ahkamaat ko bayan karti hai. Agar kisi shakhs ko yeh darr ho ke woh yateem aurton ke saath insaaf nahi kar payega (maslan, unke maal ya huqooq ke mamle mein), to use chahiye ke woh doosri aurton se nikah kare jo uske liye pasandida hon. Islam ne ek se zyada nikah ki ijazat di hai, do, teen ya chaar tak, lekin iske saath hi ek bahut aham shart laga di hai.
Woh shart yeh hai ke agar tumhe darr ho ke tum apni biwiyon ke darmiyan adl (insaaf) nahi kar paoge, to phir sirf ek hi biwi par iktifaa karo. Ya phir un aurton se nikah karo jo tumhari milkiyat mein hon (yani laundiyan, jo ab Islam mein maujood nahi). Allah Ta'ala ne farmaya ke "Yeh is baat ke zyada qareeb hai ke tum na-insaafi na karo". Isse wazeh hota hai ke Islam mein adl aur insaaf ki kitni ahmiyat hai, khaas kar azdawaji zindagi mein. Adl na kar sakne ki soorat mein ek biwi par iktifaa karna behtar hai taake zulm se bacha ja sake.
Surah 4 : 4
وَ اٰتُوا النِّسَآءَ صَدُقٰتِهِنَّ نِحْلَةً فَاِنْ طِبْنَ لَكُمْ عَنْ شَیْءٍ مِّنْهُ نَفْسًا فَكُلُوْهُ هَنِیْٓئًا مَّرِیْٓئًا
Aur aurton ko unke meher khushi khushi ada karo. Phir agar woh apni khushi se usme se kuch tumhe maaf kar dein, to use maze se aur khushi se khao.
Is Ayat mein Allah Ta'ala ne aurton ke meher ki adayegi ka hukm diya hai. Meher woh raqam ya maal hota hai jo shohar apni biwi ko nikah ke waqt ya baad mein ada karta hai, aur yeh aurat ka sharai haq hai. Quran ne isse "nihlah" kaha hai, jiska matlab hai khushi khushi, tohfe ke taur par, ya farz ke taur par ada karna. Isse wazeh hota hai ke meher koi qarz nahi balki aurat ka haq hai jo use khushi se ada kiya jana chahiye.
Ayat mazeed farmati hai ke agar aurat apni khushi aur raza mandi se apne meher ka kuch hissa ya pura meher shohar ko maaf kar de, to shohar ke liye use maze se aur khushi se khana (yani istemal karna) jaiz hai. Lekin isme aurat par kisi qism ka dabao ya majboori nahi honi chahiye. Yeh hukm aurat ke maal par uske mukammal ikhtiyar ko zahir karta hai aur uski izzat aur huqooq ki hifazat karta hai. Islam ne aurton ko mali huqooq mein mukammal azadi di hai.
Surah 4 : 5
وَ لَا تُؤْتُوا السُّفَهَآءَ اَمْوَالَكُمُ الَّتِیْ جَعَلَ اللّٰهُ لَكُمْ قِیٰمًا وَّ ارْزُقُوْهُمْ فِیْهَا وَ اكْسُوْهُمْ وَ قُوْلُوْا لَهُمْ قَوْلًا مَّعْرُوْفًا
Aur na do na-samajh logon ko apne maal jo Allah ne tumhare liye qayam ka zariya banaye hain, aur unko usme se rizq do aur kapde pehnao, aur unse achchi baat kaho.
Is Ayat mein Allah Ta'ala ne na-samajh logon (sufaha) ke maal ki hifazat ka hukm diya hai. Sufaha se murad woh log hain jo apne maal ko sahi tareeqe se istemal karna nahi jante, maslan bachche, pagal, ya woh log jo bewaqoofi se apna maal zaya karte hain. Allah ne farmaya ke aise logon ko unka maal na do jo Allah ne tumhare liye qayam ka zariya banaya hai, yani woh maal jo tumhari zindagi ka sahara aur guzran ka zariya hai.
Iska matlab yeh hai ke unke maal ko unke sarparaston (guardians) ke paas mehfooz rakhna chahiye taake woh use zaya na kar sakein. Lekin iske saath hi yeh bhi hukm diya gaya hai ke unko usi maal se rizq do, kapde pehnao, aur unse achchi baat kaho. Yani unki bunyadi zarooriyat poori ki jaye aur unke saath narmi aur ihteraam se pesh aaya jaye. Yeh hukm is baat ki daleel hai ke Islam maal ki hifazat aur kamzor logon ki parvarish par kitna zor deta hai, taake koi bhi shakhs apni na-samajhi ki wajah se muflisi ka shikar na ho.
Surah 4 : 6
وَ ابْتَلُوا الْیَتٰمٰى حَتّٰۤى اِذَا بَلَغُوا النِّكَاحَۚ فَاِنْ اٰنَسْتُمْ مِّنْهُمْ رُشْدًا فَادْفَعُوْۤا اِلَیْهِمْ اَمْوَالَهُمْۚ وَ لَا تَاْكُلُوْهَاۤ اِسْرَافًا وَّ بِدَارًا اَنْ یَّكْبَرُوْاؕ وَ مَنْ كَانَ غَنِیًّا فَلْیَسْتَعْفِفْۚ وَ مَنْ كَانَ فَقِیْرًا فَلْیَاْكُلْ بِالْمَعْرُوْفِؕ فَاِذَا دَفَعْتُمْ اِلَیْهِمْ اَمْوَالَهُمْ فَاَشْهِدُوْا عَلَیْهِمْؕ وَ كَفٰى بِاللّٰهِ حَسِیْبًا
Aur yateemon ko aazmaate raho yahan tak ke jab woh nikah ki umar ko pahunch jaayen, phir agar tum un mein samajhdaari paao to un ke maal un ke hawaale kar do. Aur un ke maal ko fuzool kharchi aur jaldi mein kha na jaao is darr se ke woh bade ho jaayenge. Aur jo shakhs maaldaar ho woh parhez kare (yateem ke maal se), aur jo ghareeb ho woh dastoor ke mutabiq khaaye. Phir jab tum un ke maal un ke hawaale karo to un par gawaah bana lo. Aur Allah hisaab lene ke liye kaafi hai.
Is ayat mein yateemon ki parwarish karne walon ko hukm diya gaya hai ke woh yateemon ko unki baligh hone ki umar tak aazmaate rahen. Is aazmaish se muraad unki aqli aur maali salahiyaton ka jaiza lena hai taake yeh maloom ho sake ke woh apne maal ko sahih tareeqe se istemal karne ke qabil hain ya nahi.
Jab woh nikah ki umar ko pahunch jaayen aur un mein samajhdaari (rushd) nazar aaye, yaani woh apne maal ko sahih tareeqe se istemal karne ke qabil ho jaayen, to unka maal unke hawaale kar diya jaaye. Qur'an ne is baat se mana kiya hai ke yateemon ka maal fuzool kharchi se ya is darr se jaldi mein kha liya jaaye ke woh bade ho kar apna maal wapas le lenge.
Jo sarparast maaldaar ho, use chahiye ke woh yateem ke maal se parhez kare aur use istemal na kare. Aur jo ghareeb ho, woh dastoor ke mutabiq (bil-ma'roof), yaani apni zaroorat ke mutabiq, munasib tareeqe se kha sakta hai, lekin is mein bhi israf na ho. Jab maal wapas kiya jaaye to gawaah bana lena zaroori hai taake baad mein koi ikhtilaf na ho. Allah Ta'ala har amal ka hisaab lene wala hai.
Surah 4 : 7
لِلرِّجَالِ نَصِیْبٌ مِّمَّا تَرَكَ الْوَالِدٰنِ وَ الْاَقْرَبُوْنَ وَ لِلنِّسَآءِ نَصِیْبٌ مِّمَّا تَرَكَ الْوَالِدٰنِ وَ الْاَقْرَبُوْنَ مِمَّا قَلَّ مِنْهُ اَوْ كَثُرَؕ نَصِیْبًا مَّفْرُوْضًا
Mardon ke liye us mein se hissa hai jo maa baap aur rishtedaar chhod jaayen, aur aurton ke liye bhi us mein se hissa hai jo maa baap aur rishtedaar chhod jaayen, chahe woh thoda ho ya zyada, yeh ek muqarrar hissa hai.
Yeh ayat wirasat ke qanoon ki bunyaad rakhti hai, jahan Allah Ta'ala ne mardon aur aurton dono ke liye wirasat mein hissa muqarrar kiya hai. Islam se pehle aurton ko wirasat mein hissa nahi diya jaata tha, khaas taur par Arab muashre mein. Is ayat ne is jahilana rasam ko khatam kiya aur aurton ko unka haq diya.
Wirasat mein jo maal maa baap ya qareebi rishtedaar chhod jaayen, chahe woh kam ho ya zyada, us mein mardon aur aurton dono ka muqarrar hissa hota hai. Is se zahir hota hai ke Islam ne aurton ko maali huqooq mein barabari di hai, agarche hisse ki miqdaar baaz auqaat mardon se mukhtalif ho sakti hai, lekin haq ka tasawwur qaim kiya gaya hai.
Yeh hissa Allah ki taraf se farz kiya gaya hai, yaani is mein koi tabdeeli ya kami beshi karna jaiz nahi. Is tarah Islam ne maali huqooq mein insaf aur adl ko farogh diya hai.
Surah 4 : 8
وَ اِذَا حَضَرَ الْقِسْمَةَ اُولُوا الْقُرْبٰى وَ الْیَتٰمٰى وَ الْمَسٰكِیْنُ فَارْزُقُوْهُمْ مِّنْهُ وَ قُوْلُوْا لَهُمْ قَوْلًا مَّعْرُوْفًا
Aur jab taqseem ke waqt qareebi rishtedaar, yateem aur miskeen haazir hon to unhein us (maal) mein se kuch do aur un se achhi baat kaho.
Yeh ayat wirasat ki taqseem ke waqt ehsan aur akhlaq ki taleem deti hai. Jab wirasat taqseem ki ja rahi ho aur aise rishtedaar, yateem ya miskeen wahan maujood hon jo wirasat ke qanooni haqdaar na hon, to unhein bhi us maal mein se kuch na kuch dena chahiye. Yeh hukm wajib nahi balkay mustahab (pasandeeda) hai, taake unke dil mein koi ranjish paida na ho aur unhein bhi khushi ho.
Is ke saath hi un se achhi baat kehne ka hukm diya gaya hai, yaani narmi aur muhabbat se pesh aayen, unki dil-joee karein aur unhein ehsas na dilayen ke woh mehroom hain. Is se Islam ka insaniyat dostana pehlu zahir hota hai, jahan sirf qanooni huqooq hi nahi balkay akhlaqi aur insani hamdardi ko bhi ahmiyat di gayi hai.
Imam Qatadah (R.A) farmate hain ke yeh ayat is baat ki daleel hai ke wirasat taqseem karte waqt ghair-warison ko bhi kuch dena chahiye.
Surah 4 : 9
وَ لْیَخْشَ الَّذِیْنَ لَوْ تَرَكُوْا مِنْ خَلْفِهِمْ ذُرِّیَّةً ضِعٰفًا خَافُوْا عَلَیْهِمْ فَلْیَتَّقُوا اللّٰهَ وَ لْیَقُوْلُوْا قَوْلًا سَدِیْدًا
Aur un logon ko darna chahiye jo agar apne peeche kamzor aulaad chhod jaate to unhein unki fikr hoti. Pas unhein Allah se darna chahiye aur seedhi baat kehni chahiye.
Yeh ayat un logon ko mukhatib karti hai jo yateemon aur kamzor bachchon ke maal ya huqooq ke zimmedaar hain. Allah Ta'ala unhein is baat ki taraf mutawajjeh kar raha hai ke woh us waqt ko yaad karein jab woh khud is duniya se rukhsat honge aur apne peeche kamzor aur na-baligh aulaad chhod jayenge. Jis tarah unhein apni aulaad ki fikr hogi aur woh chahenge ke unke baad unki aulaad ki hifazat ki jaaye, bilkul isi tarah unhein doosre yateemon aur kamzor bachchon ke saath bhi insaf aur ehsan ka muamla karna chahiye.
Is ayat mein Allah ka taqwa ikhtiyar karne aur "qaulan sadeeda" yaani seedhi aur durust baat kehne ka hukm diya gaya hai. Is se muraad yeh hai ke yateemon ke muamle mein hamesha sach aur insaf par mabni baat kahi jaaye aur koi dhoka ya be-imani na ki jaaye. Yeh ayat yateemon ke huqooq ki hifazat aur unke maal mein khayanat se bachne ki takeed karti hai.
Surah 4 : 10
اِنَّ الَّذِیْنَ یَاْكُلُوْنَ اَمْوَالَ الْیَتٰمٰى ظُلْمًا اِنَّمَا یَاْكُلُوْنَ فِیْ بُطُوْنِهِمْ نَارًاؕ وَ سَیَصْلَوْنَ سَعِیْرًا
Beshak jo log yateemon ka maal zulm se khaate hain, woh apne pet mein aag bharte hain, aur anqareeb woh bhadakti hui aag mein daakhil honge.
Yeh ayat un logon ke liye shadeed wa'eed (dhamki) hai jo yateemon ka maal na-haq tareeqe se khaate hain. Allah Ta'ala ne is amal ko itna sangeen qaraar diya hai ke farmaya ke woh apne pet mein aag bharte hain. Is se muraad yeh hai ke duniya mein woh maal unhein fayda deta nazar aaye ga, lekin akhirat mein woh aag ban kar unhein jalaayega. Is mein is baat ki taraf ishara hai ke yateem ka maal zulm se khana sirf maali nuqsan nahi, balkay akhirat mein azab ka sabab banega.
Aage farmaya gaya hai ke woh anqareeb bhadakti hui aag (sa'eer) mein daakhil honge, jo is gunah ki intihai sangeeni ko zahir karta hai.
Sahih Bukhari aur Muslim mein Abu Hurairah (R.A) se riwayat hai ke Nabi Akram (S.A.W) ne farmaya: "Saat tabah kun gunahon se bacho." Sahaba ne poocha: "Ya Rasool Allah, woh kya hain?" Aap (S.A.W) ne farmaya: "Allah ke saath shirk karna, jadu karna, kisi jaan ko na-haq qatl karna jise Allah ne haram kiya hai, sood khana, yateem ka maal khana, jung ke din peeth pher kar bhagna, aur paak-daman ghafil momina aurton par tohmat lagana."
Surah 4 : 11
یُوْصِیْكُمُ اللّٰهُ فِیْۤ اَوْلَادِكُمْ١ۗ لِلذَّكَرِ مِثْلُ حَظِّ الْاُنْثَیَیْنِ١ۚ فَاِنْ كُنَّ نِسَآءً فَوْقَ اثْنَتَیْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ١ۚ وَ اِنْ كَانَتْ وَاحِدَةً فَلَهَا النِّصْفُ١ؕ وَ لِاَبَوَیْهِ لِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ مِمَّا تَرَكَ اِنْ كَانَ لَهٗ وَلَدٌ١ۚ فَاِنْ لَّمْ یَكُنْ لَّهٗ وَ وَرِثَهٗۤ اَبَوٰهُ فَلِاُمِّهِ الثُّلُثُ١ۚ فَاِنْ كَانَ لَهٗۤ اِخْوَةٌ فَلِاُمِّهِ السُّدُسُ مِنْۢ بَعْدِ وَصِیَّةٍ یُّوْصِیْ بِهَاۤ اَوْ دَیْنٍ١ؕ اٰبَآؤُكُمْ وَ اَبْنَآؤُكُمْ لَا تَدْرُوْنَ اَیُّهُمْ اَقْرَبُ لَكُمْ نَفْعًا١ؕ فَرِیْضَةً مِّنَ اللّٰهِ١ؕ اِنَّ اللّٰهَ كَانَ عَلِیْمًا حَكِیْمًا
Allah tumhein tumhari aulad ke baare mein hukm deta hai: Mard ke liye do aurton ke hisse ke barabar hai. Agar sirf aurtein hon, do se zyada, to unke liye tarke ka do-tihai (2/3) hai. Aur agar ek hi ladki ho, to uske liye aadha (1/2) hai. Aur mayyat ke walidain mein se har ek ke liye chatha (1/6) hissa hai, agar mayyat ki aulad ho. Agar mayyat ki aulad na ho aur uske walidain hi uske waris hon, to uski maa ke liye tihai (1/3) hai. Agar mayyat ke bhai-behan hon, to uski maa ke liye chatha (1/6) hissa hai, (yeh sab) us wasiyat ke baad jo ki gayi ho ya qarz ki adaigi ke baad. Tumhare baap aur tumhare bete, tum nahi jaante ke un mein se kaun tumhare liye nafe ke aitbaar se zyada qareeb hai. Yeh Allah ki taraf se farz kiya gaya hai. Beshak Allah khoob janne wala, hikmat wala hai.
Is Ayat mein Allah Ta'ala ne aulad, walidain aur bhai behan ke wirasat ke ahkam bayan farmaye hain. Allah ne mard ke liye do aurton ke barabar hissa muqarrar kiya hai, jo uski zimmedariyon aur gharz-o-ghayat ke mutabiq hai. Agar do se zyada betiyan hon to unhein do-tihai (2/3) milta hai, aur agar sirf ek beti ho to usay aadha (1/2) hissa diya jata hai.
Walidain ke hisse ka bhi zikr hai: agar mayyat ki aulad ho to har walid ko chatha (1/6) hissa milta hai. Agar aulad na ho aur sirf walidain waris hon to maa ko tihai (1/3) aur baap ko baqi milta hai. Lekin agar mayyat ke bhai-behan bhi hon to maa ka hissa chatha (1/6) ho jata hai. Yeh sab taqseem mayyat ki wasiyat poori karne aur qarz ada karne ke baad hogi.
Allah Ta'ala ne farmaya ke tum nahi jaante ke tumhare walidain aur aulad mein se kaun tumhare liye zyada nafa baksh hai, isliye usne khud hi yeh hisse muqarrar kar diye hain. Yeh Allah ki taraf se farz kiye gaye ahkam hain, aur beshak woh har cheez ka ilm rakhne wala aur hikmat wala hai.
Surah 4 : 12
وَ لَكُمْ نِصْفُ مَا تَرَكَ اَزْوَاجُكُمْ اِنْ لَّمْ یَكُنْ لَّهُنَّ وَلَدٌ١ۚ فَاِنْ كَانَ لَهُنَّ وَلَدٌ فَلَكُمُ الرُّبُعُ مِمَّا تَرَكْنَ مِنْۢ بَعْدِ وَصِیَّةٍ یُّوْصِیْنَ بِهَاۤ اَوْ دَیْنٍ١ؕ وَ لَهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ اِنْ لَّمْ یَكُنْ لَّكُمْ وَلَدٌ١ۚ فَاِنْ كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكْتُمْ مِّنْۢ بَعْدِ وَصِیَّةٍ تُوْصُوْنَ بِهَاۤ اَوْ دَیْنٍ١ؕ وَ اِنْ كَانَ رَجُلٌ یُّوْرَثُ كَلٰلَةً اَوِ امْرَاَةٌ وَّ لَهٗۤ اَخٌ اَوْ اُخْتٌ فَلِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ١ۚ فَاِنْ كَانُوْۤا اَكْثَرَ مِنْ ذٰلِكَ فَهُمْ شُرَكَآءُ فِی الثُّلُثِ مِنْۢ بَعْدِ وَصِیَّةٍ یُّوْصٰى بِهَاۤ اَوْ دَیْنٍ١ۙ غَیْرَ مُضَآرٍّ١ۚ وَصِیَّةً مِّنَ اللّٰهِ١ؕ وَ اللّٰهُ عَلِیْمٌ حَلِیْمٌؕ
Aur tumhare liye tumhari biwiyon ke tarke ka aadha (1/2) hai, agar unki koi aulad na ho. Lekin agar unki aulad ho, to tumhare liye unke tarke ka chauthai (1/4) hai, us wasiyat ke baad jo unhone ki ho ya qarz ki adaigi ke baad. Aur un (biwiyon) ke liye tumhare tarke ka chauthai (1/4) hai, agar tumhari koi aulad na ho. Lekin agar tumhari aulad ho, to unke liye tumhare tarke ka aathwan (1/8) hissa hai, us wasiyat ke baad jo tumne ki ho ya qarz ki adaigi ke baad. Aur agar koi mard ya aurat kalalah (jiski na aulad ho na walidain) ho aur uska ek bhai ya ek behan ho, to un mein se har ek ke liye chatha (1/6) hissa hai. Agar woh is se zyada hon, to woh sab tihai (1/3) mein shareek honge, us wasiyat ke baad jo ki gayi ho ya qarz ki adaigi ke baad, baghair kisi ko nuqsan pahunchaye. Yeh Allah ki taraf se wasiyat hai. Aur Allah khoob janne wala, burdbar hai.
Yeh Ayat miya biwi aur 'kalalah' ki wirasat ke ahkam bayan karti hai. Shohar ke liye biwi ke tarke ka aadha (1/2) hissa hai agar biwi ki aulad na ho, aur agar aulad ho to chauthai (1/4) hissa milta hai. Isi tarah, biwiyon ke liye shohar ke tarke ka chauthai (1/4) hissa hai agar shohar ki aulad na ho, aur agar aulad ho to aathwan (1/8) hissa milta hai. Yeh sab hisse wasiyat poori karne aur qarz ada karne ke baad diye jayenge.
Ayat mein 'kalalah' ki wirasat ka bhi zikr hai. 'Kalalah' us mayyat ko kehte hain jiski na aulad ho aur na walidain. Agar kalalah ka ek bhai ya ek behan ho to un mein se har ek ko chatha (1/6) hissa milta hai. Agar bhai-behan do se zyada hon to woh sab tihai (1/3) mein shareek honge. Is mein shart yeh hai ke wasiyat karte waqt kisi ko nuqsan na pahunchaya jaye, yaani wasiyat jaiz hadood mein ho aur warison ke huqooq ko zaya na kare.
Yeh sab ahkam Allah ki taraf se farz kiye gaye hain, aur Allah Ta'ala khoob janne wala aur burdbar hai, jo apne bandon ke liye behtareen nizam muqarrar karta hai.
Surah 4 : 13
تِلْكَ حُدُوْدُ اللّٰهِ١ؕ وَ مَنْ یُّطِعِ اللّٰهَ وَ رَسُوْلَهٗ یُدْخِلْهُ جَنّٰتٍ تَجْرِیْ مِنْ تَحْتِهَا الْاَنْهٰرُ خٰلِدِیْنَ فِیْهَا١ؕ وَ ذٰلِكَ الْفَوْزُ الْعَظِیْمُ
Yeh Allah ki hudood hain. Aur jo Allah aur uske Rasool ki itaat karega, Allah usay aise baghon mein dakhil karega jinke neeche nahrein behti hongi, woh un mein hamesha rahenge. Aur yahi badi kamyabi hai.
Is Ayat mein Allah Ta'ala ne pichli Ayaton mein bayan kiye gaye wirasat ke ahkam ko apni hudood qaraar diya hai. Yeh is baat ki taraf ishara hai ke yeh ahkam Allah ki taraf se muqarrar kardah qanoon hain jin mein kisi qism ki tabdeeli ya tajawuz ki ijazat nahi.
Allah Ta'ala ne farmaya ke jo shakhs Allah aur uske Rasool (SAW) ki itaat karega, yaani in ahkam aur deegar sharai hudood ki pabandi karega, to Allah usay aisi jannaton mein dakhil karega jinke neeche nahrein behti hongi. Woh log un jannaton mein hamesha hamesha rahenge. Yeh unke liye bahut badi kamyabi aur azeem fatah hogi, jahan unhein har qism ki nematein aur rahat hasil hogi.
Is Ayat mein itaat guzaron ke liye azeem ajr ka wada hai, jo is baat ki daleel hai ke Allah ke ahkam ki pairwi dunya aur akhirat dono mein kamyabi ka zariya hai.
Surah 4 : 14
وَ مَنْ یَّعْصِ اللّٰهَ وَ رَسُوْلَهٗ وَ یَتَعَدَّ حُدُوْدَهٗ یُدْخِلْهُ نَارًا خَالِدًا فِیْهَا١۪ وَ لَهٗ عَذَابٌ مُّهِیْنٌ۠ ۧ ۧ
Aur jo Allah aur uske Rasool ki nafarmani karega aur uski hudood se tajawuz karega, Allah usay aag mein dakhil karega, woh us mein hamesha rahega. Aur uske liye ruswa karne wala azab hoga.
Yeh Ayat pichli Ayat ke bar-aks Allah aur uske Rasool (SAW) ki nafarmani aur hudood se tajawuz karne walon ke anjaam ko bayan karti hai. Jo shakhs Allah ke muqarrar kardah ahkam, khaas taur par wirasat ke qanoon, ko na mane aur un mein apni marzi se tabdeeli kare ya unhein zaya kare, to uske liye shadeed saza ka elaan hai.
Allah Ta'ala farmata hai ke aise shakhs ko aag (Jahannam) mein dakhil kiya jayega, jahan woh hamesha hamesha rahega. Aur uske liye ruswa karne wala azab hoga. Is azab mein jism ko takleef dene ke sath-sath roohani aur nafsiati izzat-e-nafs ko bhi majrooh kiya jayega. Yeh Ayat is baat ki takeed karti hai ke Allah ke ahkam ki mukhalifat aur uski hudood ko todna sirf dunya mein hi nahi, balki akhirat mein bhi sakht tareen saza ka ba'is banega.
Is Ayat mein iman walon ko Allah ke qanoon ki pabandi ki targheeb di gayi hai aur uski khilaf warzi se bachne ki talqeen ki gayi hai.
Surah 4 : 15
وَ الّٰتِیْ یَاْتِیْنَ الْفَاحِشَةَ مِنْ نِّسَآئِكُمْ فَاسْتَشْهِدُوْا عَلَیْهِنَّ اَرْبَعَةً مِّنْكُمْ١ۚ فَاِنْ شَهِدُوْا فَاَمْسِكُوْهُنَّ فِی الْبُیُوْتِ حَتّٰى یَتَوَفّٰهُنَّ الْمَوْتُ اَوْ یَجْعَلَ اللّٰهُ لَهُنَّ سَبِیْلًا
Aur tumhari aurton mein se jo badkari (fahashi) karein, to un par apne mein se chaar gawah talab karo. Agar woh gawahi dein, to unhein gharon mein qaid rakho yahan tak ke maut unhein utha le ya Allah unke liye koi aur raasta nikaal de.
Is Ayat mein aurton mein fahashi (badkari) ke ibtedai hukm ka zikr hai. Allah Ta'ala ne farmaya ke agar tumhari aurton mein se koi fahashi ka irtekab kare to us par tum mein se chaar gawah talab karo. Agar woh gawahi dein to un aurton ko gharon mein qaid rakho yahan tak ke maut unhein utha le ya Allah unke liye koi aur raasta nikaal de.
Yeh hukm Islam ke ibtedai daur mein tha. Baad mein Allah Ta'ala ne Rasoolullah (SAW) ke zariye is hukm ko mansookh (abrogate) kar diya aur fahashi ki saza muqarrar farma di. 'Ya Allah unke liye koi aur raasta nikaal de' se murad yahi tha ke Allah Ta'ala baad mein iski saza bayan karega.
Hadees mein aata hai ke Nabi Akram (SAW) ne farmaya: "Mujh se le lo, mujh se le lo! Allah ne un (aurton) ke liye raasta nikaal diya hai. Kunwari ka kunware se (zina) sau kode aur ek saal ki jalawatani hai, aur shadi shuda ka shadi shuda se (zina) sau kode aur sangsari (rajm) hai." (Sahih Muslim: 1690a)
Is tarah, shadi shuda ke liye rajm (sangsari) aur ghair shadi shuda ke liye sau kode ki saza muqarrar ki gayi. Yeh Ayat is baat ki misaal hai ke Quran ke kuch ahkam Sunnat se wazeh hote hain ya mansookh hote hain.
Surah 4 : 16
وَ الَّذٰنِ یَاْتِیٰنِهَا مِنْكُمْ فَاٰذُوْهُمَا فَاِنْ تَابَا وَ اَصْلَحَا فَاَعْرِضُوْا عَنْهُمَا اِنَّ اللّٰهَ كَانَ تَوَّابًا رَّحِیْمًا
Aur tum mein se jo do mard ya aurat yeh (fahash) kaam karein, toh unhein takleef do. Phir agar woh tauba kar lein aur apni islah kar lein, toh unhein chhod do. Beshak Allah bahut tauba qabool karne wala, nihayat meherban hai.
Yeh Ayat un logon ke mutalliq hai jo fahash kaam ka irtikab karein. Ibtida mein unhein takleef dene ka hukm tha, jiska matlab zubani sarzanish, samajik boycott ya halke phulke jismami saza ho sakta hai. Yeh hukm us waqt tak tha jab tak zina aur deegar fahash kaamon ki makhsoos hudood (sazayein) nazil nahi hui thin. Baad mein, jab zina ki saza (kunware ke liye kode, shadi shuda ke liye sangsari) muta'ayyan ho gayi, toh is Ayat ka hukm un makhsoos sazaon se mansookh (abrogated) ho gaya.
Lekin Ayat ka doosra hissa, yaani tauba aur islah ka pehlu, aaj bhi barqarar hai. Agar woh log apne gunah se sachi tauba kar lein aur apni halat durust kar lein, toh unhein chhod diya jaye. Is mein yeh ishara hai ke Allah Ta'ala apne bandon ki tauba qabool karta hai aur un par reham farmata hai, bashartike woh apne gunah se mukammal taur par baaz aa jayein aur apni zindagi ko Allah ke ahkamat ke mutabiq dhaal lein. Allah Ta'ala beshak bahut tauba qabool karne wala aur nihayat meherban hai.
Surah 4 : 17
اِنَّمَا التَّوْبَةُ عَلَى اللّٰهِ لِلَّذِیْنَ یَعْمَلُوْنَ السُّوْٓءَ بِجَهَالَةٍ ثُمَّ یَتُوْبُوْنَ مِنْ قَرِیْبٍ فَاُولٰٓئِكَ یَتُوْبُ اللّٰهُ عَلَیْهِمْ وَ كَانَ اللّٰهُ عَلِیْمًا حَكِیْمًا
Allah par tauba qabool karna unhi logon ke liye hai jo jahalat se koi bura kaam kar guzarte hain, phir jald hi tauba kar lete hain. Toh aise logon ki tauba Allah qabool karta hai. Aur Allah sab kuch janne wala, hikmat wala hai.
Yeh Ayat Allah Ta'ala ki taraf se tauba qabool karne ki sharton ko wazeh karti hai. Allah Ta'ala sirf un logon ki tauba qabool karta hai jo jahalat se koi bura kaam kar guzarte hain. Yahan 'jahalat' ka matlab sirf ilm na hona nahi, balkay ghaflat, nafsani khwahishat mein mubtala hona, ya anjaam se bekhabar hokar gunah karna hai. Yani, woh gunah jiska irtikab insaan ne jaan boojh kar Allah ki nafarmani ke irade se na kiya ho, balkay kamzori ya ghaflat ki wajah se ho gaya ho.
Doosri shart yeh hai ke woh jald hi tauba kar lein. 'Qareeb' se murad maut ke waqt se pehle hai, jab tak rooh halaq tak na pahunchi ho aur maut ke asaar zahir na ho chuke hon. Iska matlab hai ke tauba mein takheer nahi karni chahiye. Jab insaan ko apni ghalti ka ehsaas ho, toh fauran Allah ki taraf rujoo kare. Aise logon ki tauba Allah qabool karta hai. Beshak, Allah sab kuch janne wala (Aleem) aur hikmat wala (Hakeem) hai, woh dilon ke raaz aur tauba ki sachai ko khoob janta hai.
Hadees: Rasoolullah ﷺ ne farmaya: "Beshak Allah apne bande ki tauba us waqt tak qabool karta hai jab tak rooh halaq tak na pahunch jaaye." (Tirmidhi, Hadees: 3537)
Surah 4 : 18
وَ لَیْسَتِ التَّوْبَةُ لِلَّذِیْنَ یَعْمَلُوْنَ السَّیِّاٰتِ حَتّٰۤى اِذَا حَضَرَ اَحَدَهُمُ الْمَوْتُ قَالَ اِنِّیْ تُبْتُ الْئٰنَ وَ لَا الَّذِیْنَ یَمُوْتُوْنَ وَ هُمْ كُفَّارٌ اُولٰٓئِكَ اَعْتَدْنَا لَهُمْ عَذَابًا اَلِیْمًا
Aur un logon ki tauba nahi hai jo buraiyan karte rehte hain, yahan tak ke jab un mein se kisi ko maut aa khadi ho toh kehta hai ke "ab maine tauba ki", aur na un logon ki (tauba hai) jo kufr ki halat mein marte hain. Aise logon ke liye humne dardnak azaab tayyar kar rakha hai.
Yeh Ayat un logon ki tauba ko rad karti hai jo gunahon mein musalsal mubtala rehte hain aur tauba mein takheer karte hain. Jab un mein se kisi ko maut ke asaar nazar aane lagte hain aur woh aakhirat ki nishaniyan dekh leta hai, tab woh kehta hai ke "ab maine tauba ki." Aisi tauba qabool nahi hoti, kyunki yeh ikhtiyari nahi balkay majboori ki tauba hoti hai. Jab insaan ko maut ka yaqeen ho jaye aur woh azaab ko dekh le, toh us waqt ki tauba be-ma'ani ho jati hai.
Isi tarah, un logon ki tauba bhi qabool nahi hoti jo kufr ki halat mein marte hain. Jab tak insaan zinda hai aur uske paas ikhtiyar hai, woh Islam qabool kar sakta hai aur apne gunahon se tauba kar sakta hai. Lekin agar woh kufr par hi mar jaye, toh uske liye koi tauba nahi. Aise logon ke liye Allah Ta'ala ne dardnak azaab tayyar kar rakha hai. Yeh Ayat pichli Ayat (17) ki wazahat hai aur tauba ki ahmiyat aur uske sahi waqt ko numayan karti hai.
Surah 4 : 19
یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا لَا یَحِلُّ لَكُمْ اَنْ تَرِثُوا النِّسَآءَ كَرْهًا وَ لَا تَعْضُلُوْهُنَّ لِتَذْهَبُوْا بِبَعْضِ مَاۤ اٰتَیْتُمُوْهُنَّ اِلَّاۤ اَنْ یَّاْتِیْنَ بِفَاحِشَةٍ مُّبَیِّنَةٍ وَ عَاشِرُوْهُنَّ بِالْمَعْرُوْفِ فَاِنْ كَرِهْتُمُوْهُنَّ فَعَسٰۤى اَنْ تَكْرَهُوْا شَیْئًا وَّ یَجْعَلَ اللّٰهُ فِیْهِ خَیْرًا كَثِیْرًا
Aye imaan walo! Tumhare liye jaiz nahi ke tum aurton ke waris ban jao zabardasti. Aur na unhein roke rakho taake jo kuch tumne unhein diya hai us mein se kuch le lo, magar yeh ke woh khuli hui behayai ka kaam karein. Aur unke saath achhe tareeqe se zindagi basar karo. Agar tum unhein napasand karte ho, toh ho sakta hai ke tum kisi cheez ko napasand karo aur Allah us mein bahut si bhalai rakh de.
Yeh Ayat musalmanon ko aurton ke huqooq ke bare mein chand ahem ahkamat deti hai. Sab se pehle, Islam ne jahiliyat ke us dastoor ko khatam kiya jismein mard aurton ko virasat mein hasil karte the, yaani shohar ke marne ke baad uske rishtedar uski biwi ke waris ban jate the aur usse zabardasti shadi kar lete the ya kisi aur se karwa dete the. Islam ne is zulm ko haraam qarar diya.
Doosra hukm yeh hai ke mard apni biwiyon ko rokay na rakhein taake unse unka diya hua meher ya koi aur maal wapas le sakein. Yeh bhi jahiliyat ka ek zulmana tareeqa tha. Haan, agar aurat khuli hui behayai (zina ya koi aur shadeed nafarmani) ka irtikab kare, toh is surat mein shohar ko meher ka kuch hissa wapas lene ka haq ho sakta hai.
Teesra aur bunyadi hukm yeh hai ke unke saath achhe tareeqe se zindagi basar karo (Muasharat bil Maroof). Is mein adl, ehsan, aur unke huqooq ki adaigi shamil hai. Akhir mein, Ayat mardon ko sabr ki talqeen karti hai: agar tum apni biwiyon ko napasand karte ho, toh ho sakta hai ke Allah us cheez mein bahut si bhalai rakh de, maslan unse achhi aulad ho ya unke zariye koi aur khair hasil ho. Isse jaldbaazi mein talaq dene se roka gaya hai.
Surah 4 : 20
وَ اِنْ اَرَدْتُّمُ اسْتِبْدَالَ زَوْجٍ مَّكَانَ زَوْجٍ وَّ اٰتَیْتُمْ اِحْدٰىهُنَّ قِنْطَارًا فَلَا تَاْخُذُوْا مِنْهُ شَیْئًا اَتَاْخُذُوْنَهٗ بُهْتَانًا وَّ اِثْمًا مُّبِیْنًا
Aur agar tum ek biwi ki jagah doosri biwi badalna chaho, aur tum un mein se kisi ko bahut sa maal (qintar) de chuke ho, toh us mein se kuch bhi wapas na lo. Kya tum use buhtan aur khule gunah ke saath loge?
Yeh Ayat talaq ke ahkamat mein se ek ahem hukm bayan karti hai, khaas taur par jab koi mard apni biwi ko talaq dekar doosri shadi karna chahe. Allah Ta'ala ne saaf taur par farmaya hai ke agar tumne apni pehli biwi ko talaq dene ka irada kar liya hai aur uski jagah doosri biwi lana chahte ho, aur tumne us pehli biwi ko bahut sa maal (qintar) bhi meher ke taur par diya tha, tab bhi tum us maal mein se kuch bhi wapas nahi le sakte.
Qintar se murad bahut zyada maal hai, jo is baat par zor deta hai ke chahe kitni bhi badi raqam di gayi ho, woh biwi ka haq hai aur talaq ki surat mein wapas nahi li ja sakti. Allah Ta'ala ne is amal ko buhtan aur khula gunah qarar diya hai. Buhtan is liye ke aksar mard meher wapas lene ke liye biwi par jhoote ilzamat lagate the. Yeh hukm aurton ke mali huqooq ka tahaffuz karta hai aur mardon ko talaq ke waqt un par zulm karne se rokta hai. Meher aurat ka haq hai aur uski malkiyat hai, isse wapas lena kisi bhi surat mein jaiz nahi, siwaye uske ke aurat apni marzi se maaf kar de ya woh khuli behayai ka irtikab kare jaisa ke pichli Ayat mein bayan hua.
Surah 4 : 21
وَ كَیْفَ تَاْخُذُوْنَهٗ وَ قَدْ اَفْضٰى بَعْضُكُمْ اِلٰى بَعْضٍ وَّ اَخَذْنَ مِنْكُمْ مِّیْثَاقًا غَلِیْظًا
Aur tum usay kaise le sakte ho jabkay tum mein se baaz baaz tak pahunch chuke ho aur unho ne tum se mazboot ahad liya hai?
Is Ayah mein Allah Ta'ala ne nikah ke rishte ki ahmiyat aur uski pakeezgi ko wazeh kiya hai. Jab shohar aur biwi ek doosre ke qareeb aa chuke hon aur unke darmiyan gehri rafaaqat qaim ho chuki ho, to talaq ki surat mein biwi ka diya hua meher wapas lena ya us par zulm karna kaise jaiz ho sakta hai? Quran ne is rishte ko "Mithaqan Ghaleezan" (mazboot ahad) qaraar diya hai, jo Allah ke naam par kiya jata hai.
Yeh sirf do afraad ka muahida nahi, balkay is mein Allah ki raza shamil hoti hai. Is ahad ki paasdari karna har musalman par lazim hai. Is se murad yeh hai ke nikah koi mamooli muamla nahi, balkay yeh ek muqaddas bandhan hai jis ke huqooq aur faraiz ko poori zimmedari se ada karna chahiye. Is mein husn-e-sulook, adl aur ehteraam shamil hai.
Surah 4 : 22
وَ لَا تَنْكِحُوْا مَا نَكَحَ اٰبَآؤُكُمْ مِّنَ النِّسَاءِ اِلَّا مَا قَدْ سَلَفَ اِنَّهٗ كَانَ فَاحِشَةً وَّ مَقْتًا وَ سَآءَ سَبِیْلًا
Aur un aurton se nikah na karo jin se tumhare baap nikah kar chuke hon, magar jo pehle ho chuka. Beshak yeh behayai aur Allah ki narazgi ka sabab hai, aur bura raasta hai.
Is Ayah mein Allah Ta'ala ne baap ki biwi se nikah karne ki sakht mumani'at farmayi hai, chahe woh baap ki asal biwi ho ya talaq shuda. Islam se pehle Arab mein yeh riwaj tha ke baap ke inteqal ke baad beta apni sauteli maa se nikah kar leta tha, jise Islam ne haraam qaraar diya.
Allah Ta'ala ne is amal ko "Fahishah" (behayai), "Maqtan" (Allah ki narazgi), aur "Saa'a Sabeela" (bura raasta) kaha hai. Yeh is qadar qabeeh amal hai ke is se insani fitrat bhi nafrat karti hai. Is hukm ka maqsad naslon ki pakeezgi aur rishton ke taqaddus ko qaim rakhna hai. Albatta, jo kuch Islam se pehle ho chuka, us par muaakhiza nahi, lekin Islam qabool karne ke baad is amal se baaz rehna lazim hai.
Surah 4 : 23
حُرِّمَتْ عَلَیْكُمْ اُمَّهٰتُكُمْ وَ بَنٰتُكُمْ وَ اَخَوٰتُكُمْ وَ عَمّٰتُكُمْ وَ خٰلٰتُكُمْ وَ بَنٰتُ الْاَخِ وَ بَنٰتُ الْاُخْتِ وَ اُمَّهٰتُكُمُ الّٰتِیْ اَرْضَعْنَكُمْ وَ اَخَوٰتُكُمْ مِّنَ الرَّضَاعَةِ وَ اُمَّهٰتُ نِسَآئِكُمْ وَ رَبَآئِبُكُمُ الّٰتِیْ فِیْ حُجُوْرِكُمْ مِّنْ نِّسَآئِكُمُ الّٰتِیْ دَخَلْتُمْ بِهِنَّ فَاِنْ لَّمْ تَكُوْنُوْا دَخَلْتُمْ بِهِنَّ فَلَا جُنَاحَ عَلَیْكُمْ وَ حَلَآئِلُ اَبْنَآئِكُمُ الَّذِیْنَ مِنْ اَصْلَابِكُمْ وَ اَنْ تَجْمَعُوْا بَیْنَ الْاُخْتَیْنِ اِلَّا مَا قَدْ سَلَفَ اِنَّ اللّٰهَ كَانَ غَفُوْرًا رَّحِیْمًا
Tum par haram ki gayin tumhari maayein, tumhari betiyan, tumhari behnein, tumhari phuphiyan, tumhari khalaayein, bhai ki betiyan, behen ki betiyan, aur tumhari woh maayein jinhon ne tumhe doodh pilaya ho, aur tumhari doodh shareek behnein, aur tumhari biwiyon ki maayein, aur tumhari parwarish mein rehne wali tumhari biwiyon ki betiyan jin se tum dakhool kar chuke ho. Agar tum ne un se dakhool nahi kiya to tum par koi gunah nahi. Aur tumhare sulbi beton ki biwiyan, aur yeh ke tum do behnon ko ikattha karo, magar jo pehle ho chuka. Beshak Allah bakshne wala, nihayat meherban hai.
Is Ayah mein Allah Ta'ala ne un aurton ki tafseel bayan ki hai jin se nikah karna haraam hai. In rishton ko teen bunyadi aqsaam mein taqseem kiya ja sakta hai:
Is ke ilawa, do behnon ko ek saath nikah mein jama karna bhi haraam hai. Yeh ahkam insani naslon ki pakeezgi, rishton ke taqaddus aur samaj mein fasad se bachne ke liye diye gaye hain. Jo kuch Islam se pehle ho chuka, us par Allah Ghafoor-ur-Raheem hai.
Surah 4 : 24
وَّ الْمُحْصَنٰتُ مِنَ النِّسَاءِ اِلَّا مَا مَلَكَتْ اَیْمَانُكُمْ كِتٰبَ اللّٰهِ عَلَیْكُمْ وَ اُحِلَّ لَكُمْ مَّا وَرَآءَ ذٰلِكُمْ اَنْ تَبْتَغُوْا بِاَمْوَالِكُمْ مُّحْصِنِیْنَ غَیْرَ مُسٰفِحِیْنَ فَمَا اسْتَمْتَعْتُمْ بِهٖ مِنْهُنَّ فَاٰتُوْهُنَّ اُجُوْرَهُنَّ فَرِیْضَةً وَ لَا جُنَاحَ عَلَیْكُمْ فِیْمَا تَرٰضَیْتُمْ بِهٖ مِنْۢ بَعْدِ الْفَرِیْضَةِ اِنَّ اللّٰهَ كَانَ عَلِیْمًا حَكِیْمًا
Aur shadi shuda aurtein (bhi haram hain) siwaye un ke jo tumhari milkiyat mein aa jayein. Yeh Allah ka tum par likha hua hukm hai. Aur in ke siwa baqi aurtein tumhare liye halal ki gayin hain, taake tum apne amwal ke zariye unhe talash karo, pakdamani ikhtiyar karte hue, na ke badkari karte hue. Phir jin aurton se tum ne lutf uthaya ho, to unhe unke meher farz ke taur par ada karo. Aur meher muqarrar hone ke baad agar tum aapas ki raza mandi se kuch kam zyada kar lo to tum par koi gunah nahi. Beshak Allah sab kuch janne wala, hikmat wala hai.
Is Ayah mein mazeed un aurton ka zikr hai jin se nikah haraam hai, ya'ni shadi shuda aurtein. Albatta, is mein ek istisna hai: "illa ma malakat aymanukum" (siwaye un ke jo tumhari milkiyat mein aa jayein), jis se murad jang mein qaid ki gayin aurtein hain, jin ke ahkam tafseel se fiqhi kutub mein maujood hain.
Is ke baad Allah Ta'ala ne farmaya ke in mazkoorah aurton ke ilawa baqi sab aurtein tumhare liye halal hain, bashart-e-ke tum unhe apne maal ke zariye talash karo (ya'ni meher ada kar ke) aur tumhara maqsad pakdamani ikhtiyar karna ho, na ke badkari. Nikah ka bunyadi maqsad iffat aur paakbaazi hai. Jin aurton se tum ne nikah kiya ho, unhe unka meher farz ke taur par ada karna lazim hai. Meher ki miqdar muqarrar hone ke baad, agar dono fareeq aapas ki raza mandi se us mein kami beshi kar lein to is mein koi harj nahi. Allah Ta'ala har cheez ka ilm rakhne wala aur hikmat wala hai.
Surah 4 : 25
وَ مَنْ لَّمْ یَسْتَطِعْ مِنْكُمْ طَوْلًا اَنْ یَّنْكِحَ الْمُحْصَنٰتِ الْمُؤْمِنٰتِ فَمِنْ مَّا مَلَكَتْ اَیْمَانُكُمْ مِّنْ فَتَیٰتِكُمُ الْمُؤْمِنٰتِ وَ اللّٰهُ اَعْلَمُ بِاِیْمَانِكُمْ بَعْضُكُمْ مِّنْۢ بَعْضٍ فَانْكِحُوْهُنَّ بِاِذْنِ اَهْلِهِنَّ وَ اٰتُوْهُنَّ اُجُوْرَهُنَّ بِالْمَعْرُوْفِ مُحْصَنٰتٍ غَیْرَ مُسٰفِحٰتٍ وَّ لَا مُتَّخِذٰتِ اَخْدَانٍ فَاِذَا اُحْصِنَّ فَاِنْ اَتَیْنَ بِفَاحِشَةٍ فَعَلَیْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنٰتِ مِنَ الْعَذَابِ ذٰلِكَ لِمَنْ خَشِیَ الْعَنَتَ مِنْكُمْ وَ اَنْ تَصْبِرُوْا خَیْرٌ لَّكُمْ وَ اللّٰهُ غَفُوْرٌ رَّحِیْمٌ
Aur tum mein se jo azad momina aurton se nikah karne ki mali isteta'at na rakhta ho, to woh tumhari milkiyat mein se momina laundiyon se nikah kar le. Aur Allah tumhare imaan ko khoob janta hai. Tum sab ek doosre se ho. Pas un se unke ahle khandan ki ijazat se nikah karo aur unhe unke meher dastoor ke mutabiq ada karo, is tarah ke woh pakdaman hon, na ke badkar aur na chori chhipe yaar banane waliyan. Phir jab woh shadi shuda ho jayein aur koi behayai ka kaam karein, to un par azad shadi shuda aurton par hone wali saza ka nisf (aadha) hai. Yeh hukm uske liye hai tum mein se jo gunah mein padne se dare. Aur agar tum sabr karo to tumhare liye behtar hai. Aur Allah bakshne wala, nihayat meherban hai.
Is Ayah mein un logon ke liye sahulat bayan ki gayi hai jo azad momina aurton se nikah karne ki mali isteta'at nahi rakhte. Unhe ijazat di gayi hai ke woh apni milkiyat mein se momina laundiyon se nikah kar lein. Allah Ta'ala ne farmaya ke tum sab ek doosre se ho, ya'ni imaan ke aitbaar se koi farq nahi, aur Allah tumhare imaan ko behtar janta hai.
Laundiyon se nikah karte waqt chand shara'it hain: unke ahle khandan (malik) ki ijazat se nikah kiya jaye aur unhe unka meher dastoor ke mutabiq ada kiya jaye. Unka maqsad bhi pakdamani ikhtiyar karna ho, na ke badkari ya chori chhipe yaar banana. Agar shadi shuda laundiyan behayai ka irtekab karein, to un par azad shadi shuda aurton ki saza ka aadha (nisf) lagoo hoga.
Yeh hukm un logon ke liye hai jo gunah mein padne se darte hon. Taham, sabr karna aur paakdamani ikhtiyar karna behtar hai. Allah Ta'ala bakshne wala aur nihayat meherban hai.
Surah 4 : 26
یُرِیْدُ اللّٰهُ لِیُبَیِّنَ لَكُمْ وَ یَهْدِیَكُمْ سُنَنَ الَّذِیْنَ مِنْ قَبْلِكُمْ وَ یَتُوْبَ عَلَیْكُمْ وَ اللّٰهُ عَلِیْمٌ حَكِیْمٌ
Allah chahta hai ke tumhare liye wazahat kare aur tumhe tumse pehle logon ke tareeqon ki hidayat de aur tumhari tauba qabool kare. Aur Allah sab kuch janne wala, hikmat wala hai.
Is ayat mein Allah Ta'ala apni rehmat aur bandon ke liye asani ka zikr farma rahe hain. Allah chahte hain ke tumhare liye ahkamat ko wazeh karein, taake tum unhe samajh sako aur un par amal kar sako. Yeh wazahat sirf is duniya mein sahih zindagi guzarne ke liye nahi, balkay tumse pehle guzri ummaton ke sahih tareeqon ki taraf bhi hidayat dena maqsood hai. Is se murad ambiya aur saleheen ke tareeqe hain jin par chal kar insaan kamyabi hasil karta hai.
Allah Ta'ala ki ek aur rehmat yeh hai ke woh tumhari tauba qabool karna chahte hain. Jab insaan se koi ghalti ho jati hai aur woh sachche dil se tauba karta hai, to Allah uski tauba qabool farmate hain. Allah Ta'ala apne bandon par bahut meherban hain aur unhe gunahon mein mubtala dekhna pasand nahi karte. Isliye woh tauba ka darwaza khula rakhte hain. Beshak, Allah sab kuch janne wala aur hikmat wala hai, woh janta hai ke insaan kamzor hai aur usay rehnumai aur maaf ki zaroorat hai.
Surah 4 : 27
وَ اللّٰهُ یُرِیْدُ اَنْ یَّتُوْبَ عَلَیْكُمْ وَ یُرِیْدُ الَّذِیْنَ یَتَّبِعُوْنَ الشَّهَوٰتِ اَنْ تَمِیْلُوْا مَیْلًا عَظِیْمًا
Aur Allah chahta hai ke tumhari tauba qabool kare, jabke jo log apni khwahishat ki pairwi karte hain, woh chahte hain ke tum (haq se) bahut door hat jao.
Is ayat mein Allah Ta'ala ek baar phir apni rehmat aur bandon ki taraf rujoo karne ki khwahish ka izhar farma rahe hain. Allah chahte hain ke tumhari tauba qabool karein aur tumhe gunahon se pak karein. Yeh Allah ki taraf se ek bahut badi nemat hai ke woh apne bandon ko maaf karne ke liye tayyar rehte hain, bashart-e-ke bande bhi sachche dil se uski taraf paltein.
Lekin iske bar-aks, woh log jo apni nafsani khwahishat aur shaitani waswason ki pairwi karte hain, woh chahte hain ke tum bhi unki tarah seedhe raaste se bahut door hat jao. Unka maqsad yeh hota hai ke musalman bhi deen ke ahkamat ko chhod kar gunahon aur fawahish mein mubtala ho jayen. Quran aur Sunnah ki roshni mein, shaitan aur uske pairukar hamesha insaan ko gumrah karne ki koshish karte hain. Allah Ta'ala ne is ayat mein musalmanon ko is khatre se aagah kiya hai ke woh aise logon ki pairwi se bachein aur Allah ki taraf rujoo karein.
Surah 4 : 28
یُرِیْدُ اللّٰهُ اَنْ یُّخَفِّفَ عَنْكُمْ وَ خُلِقَ الْاِنْسَانُ ضَعِیْفًا
Allah chahta hai ke tum par takhleef kam kare, aur insaan kamzor paida kiya gaya hai.
Is ayat mein Allah Ta'ala apni ek aur rehmat ka zikr farma rahe hain ke woh apne bandon par takleef kam karna chahte hain. Islam ke ahkamat mein asani aur sahoolat rakhi gayi hai, taake insaan un par amal kar sake. Deen-e-Islam mein koi aisi mushkil nahi jo insaan ki taqat se bahar ho. Maslan, beemari ya safar ki halat mein roze aur namaz mein asaniyan di gayi hain, aur nikah ke ahkamat mein bhi baaz cheezon mein rukhsat di gayi hai.
Is asani ki wajah yeh bayan ki gayi hai ke insaan kamzor paida kiya gaya hai. Insaan ki fitrat mein kamzori hai, woh ghaltiyon ka putla hai, aur uski taqat mehdood hai. Allah Ta'ala is haqeeqat ko jante hain, isliye usne aise ahkamat nazil kiye hain jo insaan ki fitrat aur uski kamzori ke mutabiq hain. Is ayat se yeh bhi maloom hota hai ke Allah Ta'ala apne bandon par koi aisi zimmedari nahi dalte jo unki taqat se bahar ho, balkay woh hamesha unke liye asani chahte hain.
Surah 4 : 29
یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا لَا تَاْكُلُوْۤا اَمْوَالَكُمْ بَیْنَكُمْ بِالْبَاطِلِ اِلَّاۤ اَنْ تَكُوْنَ تِجَارَةً عَنْ تَرَاضٍ مِّنْكُمْ وَ لَا تَقْتُلُوْۤا اَنْفُسَكُمْ اِنَّ اللّٰهَ كَانَ بِكُمْ رَحِیْمًا
Aye imaan walo! Apas mein ek doosre ke maal najaiz tareeqe se mat khao, magar yeh ke koi tijarat tumhari apasi raza mandi se ho. Aur apni janon ko qatal mat karo. Beshak Allah tum par bahut meherban hai.
Aye imaan walo! Is ayat mein Allah Ta'ala ne do bade ahkamat bayan farmaye hain. Pehla yeh ke apas mein ek doosre ke maal najaiz tareeqe se mat khao. Is mein har woh tareeqa shamil hai jo shariat mein haram qarar diya gaya hai, jaise sood (riba), rishwat, chori, ghasb, jua, dhoka-dahi, aur woh tijarat jis mein apasi raza mandi na ho. Maal ka sahih tareeqe se hasil karna aur kharch karna Islam mein bahut ahem hai. Tijarat sirf us waqt jaiz hai jab woh apasi raza mandi aur shariat ke usoolon ke mutabiq ho.
Doosra hukum yeh hai ke apni janon ko qatal mat karo. Is mein khudkushi bhi shamil hai aur kisi doosre musalman ko nahaq qatal karna bhi. Islam mein insani jaan ki hurmat bahut zyada hai. Apni jaan ko khatre mein dalna ya doosron ki janon ko nuqsan pahunchana sakhti se mana hai. Allah Ta'ala ne in ahkamat ke baad farmaya ke beshak Allah tum par bahut meherban hai. Yeh uski rehmat hi hai ke usne hamein aise ahkamat diye jo hamari duniya aur akhirat ki bhalai ke liye hain aur hamein nuqsan se bachate hain.
Surah 4 : 30
وَ مَنْ یَّفْعَلْ ذٰلِكَ عُدْوَانًا وَّ ظُلْمًا فَسَوْفَ نُصْلِیْهِ نَارًا وَ كَانَ ذٰلِكَ عَلَى اللّٰهِ یَسِیْرًا
Aur jo koi yeh kaam (najaiz tareeqe se maal khana ya qatal) sar-anjam dega sar-kashi aur zulm karte hue, to hum anqareeb usko aag mein dakhil karenge. Aur yeh Allah ke liye bahut aasan hai.
Yeh ayat pichli ayat (29) mein bayan kiye gaye ahkamat ki khilaf-warzi par sakht waeed (warning) hai. Allah Ta'ala farmate hain ke jo koi bhi pichli ayat mein bayan kiye gaye mamnoo'a af'aal (jaise najaiz tareeqe se maal khana ya nahaq qatal karna) ko sar-kashi aur zulm karte hue anjam dega, yaani jaan boojh kar aur hadd se tajawuz karte hue, to uske liye duniya aur akhirat mein sakht saza hai.
Aise logon ko Allah Ta'ala anqareeb aag mein dakhil karenge. Yeh jahannam ki aag hai jo unke gunahon ki saza hogi. Is ayat mein Allah Ta'ala ne yeh bhi wazeh farmaya ke yeh Allah ke liye bahut aasan hai. Yaani Allah Ta'ala ke liye kisi ko saza dena ya uske azaab mein mubtala karna koi mushkil kaam nahi. Uski qudrat har cheez par haawi hai. Is se musalmanon ko darna chahiye aur Allah ke ahkamat ki pabandi karni chahiye taake woh is sakht anjaam se bach sakein.
Surah 4 : 31
اِنْ تَجْتَنِبُوْا كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَیِّاٰتِكُمْ وَ نُدْخِلْكُمْ مُّدْخَلًا كَرِیْمًا
Agar tum un bade gunahon se bacho jin se tumhe roka gaya hai, to hum tumhari choti buraiyan mita denge aur tumhe izzat wali jagah dakhil karenge.
Is Ayat mein Allah Ta'ala ne musalmanon ko bade gunahon (kaba'ir) se bachne ki targheeb di hai. Farmaya gaya hai ke agar tum un gunahon se parhez karoge jin se tumhe mana kiya gaya hai, to Allah tumhare chote gunahon ko maaf farma dega aur tumhe Jannat mein dakhil karega. Yeh Allah ki taraf se ek azeem waada hai. Kaba'ir woh gunah hain jin par Quran-o-Sunnat mein sakht wa'eed (dhamki) aayi ho, ya jin par hadd muqarrar ki gayi ho, ya jin par la'nat ki gayi ho.
Sahih Muslim ki Hadees mein hai ke Nabi Akram (SAW) ne farmaya: "Paanch namazen, ek Jumah se doosre Jumah tak, aur ek Ramazan se doosre Ramazan tak, un gunahon ka kaffara hain jo unke darmiyan sarzad hon, jab tak ke kaba'ir se bacha jaye." Is se maloom hota hai ke kaba'ir se bachna chote gunahon ki maghfirat ka sabab banta hai. Allah Ta'ala ki rehmat bahut wasee' hai, woh apne bandon ko gunahon se bachne par ajar-e-azeem ata farmata hai aur unhe izzat wali jagah, yani Jannat mein dakhil karta hai.
Surah 4 : 32
وَ لَا تَتَمَنَّوْا مَا فَضَّلَ اللّٰهُ بِهٖ بَعْضَكُمْ عَلٰى بَعْضٍ١ؕ لِلرِّجَالِ نَصِیْبٌ مِّمَّا اكْتَسَبُوْا١ؕ وَ لِلنِّسَآءِ نَصِیْبٌ مِّمَّا اكْتَسَبْنَ١ؕ وَ سْئَلُوا اللّٰهَ مِنْ فَضْلِهٖ١ؕ اِنَّ اللّٰهَ كَانَ بِكُلِّ شَیْءٍ عَلِیْمًا
Aur us cheez ki tamanna na karo jis mein Allah ne tum mein se baaz ko baaz par fazilat di hai. Mardon ke liye unki kamai ka hissa hai aur aurton ke liye unki kamai ka hissa hai. Aur Allah se uske fazl ka sawal karo. Beshak Allah har cheez ko khoob janta hai.
Is Ayat mein Allah Ta'ala ne musalmanon ko hasad aur na-shukri se mana kiya hai. Allah ne insano ko mukhtalif salahiyaton aur rizaq mein farq ke saath paida kiya hai. Kisi ko maal zyada diya, kisi ko ilm, kisi ko taqat. Is farq ki wajah se kisi ko kisi par fazilat hasil hai. Allah Ta'ala farmate hain ke jo cheez Allah ne kisi ko di hai, uski tamanna na karo. Iska matlab yeh nahi ke kisi achhi cheez ki khuahish na ki jaye, balki iska matlab hai ke doosron ki ne'maton par hasad na kiya jaye aur unke zawaal ki tamanna na ki jaye.
Ayat mein wazeh kiya gaya hai ke mard aur aurat dono apni kamai ke mutabiq hissa paate hain. Yani, har ek ko uski mehnat aur koshish ka phal milta hai. Iske bajaye ke doosron ki ne'maton par nazar rakhi jaye, Allah ne hidayat di hai ke "Allah se uske fazl ka sawal karo." Iska matlab hai ke apni zarooriyat aur khuahishat ke liye Allah se dua ki jaye, kyunki woh sab kuch dene wala hai aur har cheez ka ilm rakhta hai. Allah Ta'ala har cheez ko janta hai, isliye woh janta hai ke kis ke liye kya behtar hai.
Surah 4 : 33
وَ لِكُلٍّ جَعَلْنَا مَوَالِیَ مِمَّا تَرَكَ الْوَالِدٰنِ وَ الْاَقْرَبُوْنَ١ؕ وَ الَّذِیْنَ عَقَدَتْ اَیْمَانُكُمْ فَاٰتُوْهُمْ نَصِیْبَهُمْ١ؕ اِنَّ اللّٰهَ كَانَ عَلٰى كُلِّ شَیْءٍ شَهِیْدًا۠ ۧ ۧ
Aur har ek ke liye humne waris muqarrar kiye hain us maal mein se jo maa baap aur rishtedar chhod jayen. Aur jin logon se tumhare ahad bandhe hain, unko bhi unka hissa do. Beshak Allah har cheez par gawah hai.
Is Ayat mein Allah Ta'ala ne wirasat ke mutalliq ek ahem hukm bayan farmaya hai. Farmaya gaya hai ke har shakhs ke liye uske maa baap aur rishtedaron ke chhore hue maal mein se waris muqarrar kiye gaye hain. "Mawali" se murad yahan waris hain, jo mayyat ke maal ke haqdar hote hain. Islam ne wirasat ka ek mukammal nizam diya hai jiske tehat har haqdar ko uska hissa milta hai, taake maal chand logon ke darmiyan hi na ghoomta rahe.
Iske baad Allah Ta'ala ne un logon ka zikr kiya hai jin se "tumhare ahad bandhe hain." Islam ke ibtedai daur mein, jab wirasat ke qanoon mukammal taur par nazil nahi hue the, log baaz ghair-rishtedaron se bhi ahad-o-paiman karte the jinhe "halif" kaha jata tha. Un ahad ki wajah se unhe bhi wirasat mein se hissa milta tha. Is Ayat mein un ahad ki pabandi ka hukm diya gaya hai, lekin baad mein jab wirasat ke mukammal ahkam nazil hue to yeh hukm mansookh ho gaya, siwaye wasiyat ke. Yani, ab koi shakhs apne maal ka teesra hissa tak kisi ghair-waris ke liye wasiyat kar sakta hai. Allah Ta'ala har cheez par gawah hai aur woh har ahad aur uski pabandi ko janta hai.
Surah 4 : 34
اَلرِّجَالُ قَوّٰمُوْنَ عَلَى النِّسَآءِ بِمَا فَضَّلَ اللّٰهُ بَعْضَهُمْ عَلٰى بَعْضٍ وَّ بِمَاۤ اَنْفَقُوْا مِنْ اَمْوَالِهِمْ١ؕ فَالصّٰلِحٰتُ قٰنِتٰتٌ حٰفِظٰتٌ لِّلْغَیْبِ بِمَا حَفِظَ اللّٰهُ١ؕ وَ الّٰتِیْ تَخَافُوْنَ نُشُوْزَهُنَّ فَعِظُوْهُنَّ وَ اهْجُرُوْهُنَّ فِی الْمَضَاجِعِ وَ اضْرِبُوْهُنَّ١ۚ فَاِنْ اَطَعْنَكُمْ فَلَا تَبْغُوْا عَلَیْهِنَّ سَبِیْلًا١ؕ اِنَّ اللّٰهَ كَانَ عَلِیًّا كَبِیْرًا
Mard aurton par qawwam (nigran) hain is wajah se ke Allah ne un mein se baaz ko baaz par fazilat di hai aur is wajah se ke mardon ne apne amwal kharch kiye hain. Pas nek aurten farmabardar hoti hain, ghaib mein hifazat karne wali hoti hain uski jo Allah ne hifazat ki hai. Aur jin aurton se tumhe sarakashi ka khauf ho to unhe naseehat karo, aur bistaron mein unse alag ho jao, aur unhe (halki) maro. Phir agar woh tumhari itaat karein to un par koi raah na talash karo. Beshak Allah bahut buland, bahut bada hai.
Is Ayat mein Allah Ta'ala ne miyan biwi ke rishte mein mard ki qawwamiyat (nigran hone) ko bayan kiya hai. Mard ko yeh martaba do bunyadon par mila hai: ek to Allah ne unhe baaz fazilatein di hain (maslan jismati taqat, aql-o-fahm), aur doosra yeh ke woh apne maal aur mehnat se ghar ka nizam chalate hain aur aurton par kharch karte hain. Is zimmedari ke badle mard ko ghar ka sarbarah banaya gaya hai.
Nek aurten woh hain jo Allah ki farmabardar hoti hain aur shohar ki ghair-maujoodgi mein uske maal aur apni izzat ki hifazat karti hain. Agar koi aurat sarakashi (nashooz) kare, yani shohar ki nafarmani kare ya uske huqooq ada na kare, to Islam ne marhala waar uski islah ke tareeqe bataye hain: pehle naseehat ki jaye, phir bistaron mein unse alag ho jao (taake woh apni ghalti ka ehsas karein), aur agar phir bhi na mane to halki maar (jo takleef deh na ho aur chehre par na ho) ki ijazat di gayi hai. Nabi Akram (SAW) ne farmaya: "Unhe aisi maar maro jo zakhm na kare." (Sahih Muslim). Agar woh islah kar lein to un par mazeed sakhti na ki jaye. Beshak Allah bahut buland aur bahut bada hai, woh har cheez ka ilm rakhta hai aur insaf pasand hai.
Surah 4 : 35
وَ اِنْ خِفْتُمْ شِقَاقَ بَیْنِهِمَا فَابْعَثُوْا حَكَمًا مِّنْ اَهْلِهٖ وَ حَكَمًا مِّنْ اَهْلِهَا١ۚ اِنْ یُّرِیْدَاۤ اِصْلَاحًا یُّوَفِّقِ اللّٰهُ بَیْنَهُمَا١ؕ اِنَّ اللّٰهَ كَانَ عَلِیْمًا خَبِیْرًا
Aur agar tumhe miyan biwi ke darmiyan ikhtilaf ka khauf ho, to ek faisla karne wala mard ke rishtedaron mein se bhejo aur ek faisla karne wali aurat ke rishtedaron mein se. Agar woh dono sulah karana chahenge to Allah un dono ke darmiyan ittefaq paida kar dega. Beshak Allah sab kuch janta, khabardar hai.
Is Ayat mein Allah Ta'ala ne miyan biwi ke darmiyan shadeed ikhtilaf (shiqaaq) ki soorat mein sulah karwane ka tareeqa bataya hai. Jab ghar ke andar ke ikhtilafat itne badh jayen ke unka hal mushkil ho jaye, to Islam ne ek azeem usool diya hai: dono taraf se ek-ek hakam (arbitrator) muqarrar kiya jaye. Ek hakam shohar ke rishtedaron mein se ho aur doosra biwi ke rishtedaron mein se, taake woh dono taraf ke halaat ko behtar tareeqe se samajh saken aur behtar faisla de saken.
In hakamon ka maqsad sirf aur sirf sulah karwana hona chahiye. Agar yeh dono hakam sachche dil se miyan biwi ke darmiyan sulah karwana chahenge, to Allah Ta'ala unke darmiyan ittefaq paida kar dega aur unke rishte ko dobara mazboot kar dega. Yeh is baat ki daleel hai ke Islam rishton ko jodne aur gharon ko basane par kitna zor deta hai. Allah Ta'ala har cheez ka ilm rakhta hai aur har baat se ba-khabar hai, isliye woh janta hai ke kis ke liye kya behtar hai aur kis tareeqe se sulah karwai ja sakti hai.
Surah 4 : 36
وَ اعْبُدُوا اللّٰهَ وَ لَا تُشْرِكُوْا بِهٖ شَیْئًا وَّ بِالْوَالِدَیْنِ اِحْسَانًا وَّ بِذِی الْقُرْبٰى وَ الْیَتٰمٰى وَ الْمَسٰكِیْنِ وَ الْجَارِ ذِی الْقُرْبٰى وَ الْجَارِ الْجُنُبِ وَ الصَّاحِبِ بِالْجَنْۢبِ وَ ابْنِ السَّبِیْلِ وَ مَا مَلَكَتْ اَیْمَانُكُمْ اِنَّ اللّٰهَ لَا یُحِبُّ مَنْ كَانَ مُخْتَالًا فَخُوْرَا
Aur Allah ki ibadat karo aur uske saath kisi ko shareek na karo. Aur walidain ke saath, rishtedaron ke saath, yateemon ke saath, miskeeno ke saath, qareebi padosi ke saath, ajnabi padosi ke saath, pehlu ke saathi ke saath, musafir ke saath aur apne ghulamon ke saath achha sulook karo. Beshak Allah takabbur karne walon aur fakhar karne walon ko pasand nahi karta.
Is Ayat mein Allah Ta'ala ne sabse pehle apni ibadat aur Tawheed ka hukm diya hai, yaani Allah ke saath kisi ko shareek na kiya jaye. Yeh Islam ka bunyadi aqeeda hai. Iske baad insani muashare ke mukhtalif tabqon ke huqooq bayan kiye gaye hain. Sabse pehle walidain ke saath husn-e-sulook ka hukm hai, jo Allah ke huqooq ke baad sabse ahem hai. Phir rishtedaron, yateemon aur miskeeno ke huqooq ka zikr hai, jin par kharch karna aur unki madad karna wajib hai.
Iske baad padosiyon ke huqooq bayan kiye gaye hain, jin mein qareebi padosi (jinse rishtedari ho ya ghar qareeb ho) aur ajnabi padosi (jinse koi rishta na ho) dono shamil hain. Phir pehlu ke saathi (safar ya kaam mein saath rehne wale) aur musafir ke huqooq ka zikr hai. Akhir mein ghulamon aur laundiyon ke saath achhe sulook ka hukm diya gaya hai. Ayat ke ikhtitam par farmaya gaya hai ke Allah Ta'ala takabbur karne walon aur fakhar karne walon ko pasand nahi karta, jo asal mein in huqooq ko ada karne se gurez karte hain aur apni daulat ya martabe par ghamand karte hain.
Surah 4 : 37
اِ۟لَّذِیْنَ یَبْخَلُوْنَ وَ یَاْمُرُوْنَ النَّاسَ بِالْبُخْلِ وَ یَكْتُمُوْنَ مَاۤ اٰتٰىهُمُ اللّٰهُ مِنْ فَضْلِهٖ وَ اَعْتَدْنَا لِلْکٰفِرِیْنَ عَذَابًا مُّهِیْنًا
Jo log bukhl karte hain aur logon ko bhi bukhl ka hukm dete hain, aur Allah ne unhein apne fazl se jo kuch diya hai usay chupate hain. Aur humne kafiron ke liye zaleel karne wala azab tayyar kar rakha hai.
Yeh Ayat un logon ki mazammat karti hai jo bukhul (kanjoosi) karte hain aur Allah ki raah mein kharch karne se gurez karte hain. Sirf khud bukhl karna hi nahi, balkay woh doosron ko bhi bukhl ki targheeb dete hain aur unhein kharch karne se rokte hain. Iske alawa, woh log Allah ki taraf se di gayi ne'maton aur fazl ko chupate hain, yaani apni daulat, ilm ya kisi aur qism ki bhalai ko zahir nahi karte taake unhein kharch na karna pade ya doosron ko faida na pahunche.
Aise log darasal Allah ki ne'maton ka shukr ada nahi karte aur unhein us maqsad ke liye istemal nahi karte jis ke liye woh di gayi hain. Quran-e-Kareem mein bukhl ko sakhti se mana kiya gaya hai. Is Ayat mein aise logon ko kafiron ke zumre mein shamil kiya gaya hai, kyunki bukhl aur Allah ki ne'maton ko chupana kufr ki alamat hai. Allah Ta'ala ne farmaya hai ke humne aise kafiron ke liye zaleel karne wala azab tayyar kar rakha hai, jo unki kanjoosi aur na-shukri ki saza hogi.
Surah 4 : 38
وَ الَّذِیْنَ یُنْفِقُوْنَ اَمْوَالَهُمْ رِئَآءَ النَّاسِ وَ لَا یُؤْمِنُوْنَ بِاللّٰهِ وَ لَا بِالْیَوْمِ الْاٰخِرِ وَ مَنْ یَّكُنِ الشَّیْطٰنُ لَهٗ قَرِیْنًا فَسَآءَ قَرِیْنًا
Aur woh log jo apna maal logon ko dikhane ke liye kharch karte hain, aur na Allah par iman rakhte hain aur na aakhirat ke din par. Aur jiska saathi shaitan ho, to woh kitna bura saathi hai.
Is Ayat mein un logon ka zikr hai jo apna maal Allah ki raza ke liye nahi, balkay logon ko dikhane ke liye (riya-kari) kharch karte hain. Unka maqsad Allah ki khushnudi hasil karna nahi hota, balkay logon se tareef aur shohrat hasil karna hota hai. Aise logon ki na to Allah par sahih iman hota hai aur na hi woh aakhirat ke din par yaqeen rakhte hain, kyunki agar unka iman mazboot hota to woh sirf Allah ke liye kharch karte aur aakhirat ke ajar ki ummeed rakhte.
Unka yeh amal unhein Shaitan ke qareeb kar deta hai. Allah Ta'ala farmata hai ke jiska saathi Shaitan ho, to woh kitna bura saathi hai. Shaitan insaan ko sirf dikhawe ke kaam karne par uksata hai aur usay ikhlas se door kar deta hai. Natijatan, aise logon ke aamal ka koi sawab nahi milta, balkay woh Allah ki narazgi ka sabab bante hain. Islam mein har amal mein ikhlas (sincerity) ki bahut ahmiyat hai, aur riya-kari se sakhti se mana kiya gaya hai.
Surah 4 : 39
وَ مَا ذَا عَلَیْهِمْ لَوْ اٰمَنُوْا بِاللّٰهِ وَ الْیَوْمِ الْاٰخِرِ وَ اَنْفَقُوْا مِمَّا رَزَقَهُمُ اللّٰهُ وَ كَانَ اللّٰهُ بِهِمْ عَلِیْمًا
Aur un par kya mushkil thi agar woh Allah aur aakhirat ke din par iman le aate aur us maal mein se kharch karte jo Allah ne unhein diya hai? Aur Allah unhein khoob janta hai.
Yeh Ayat pichli Ayaton mein bayan kiye gaye bukhl aur riya-kari karne walon ke muqable mein ek sawal ke zariye unhein hidayat deti hai. Allah Ta'ala farmata hai ke un logon par kya mushkil thi agar woh Allah aur aakhirat ke din par iman le aate aur us maal mein se kharch karte jo Allah ne unhein diya hai? Is sawal ka maqsad yeh hai ke iman lana aur Allah ki raah mein kharch karna koi mushkil kaam nahi hai, balkay yeh insaan ke liye behtareen aur asan tareeqa hai apni aakhirat ko sanwarne ka.
Agar woh sachche dil se iman late aur kharch karte, to unhein duniya mein bhi sukoon milta aur aakhirat mein bhi ajar-e-azeem. Allah Ta'ala ne unhein jo rizq diya hai, us mein se kharch karna unke liye koi nuqsan ka baais nahi. Ayat ke ikhtitam par farmaya gaya hai ke Allah unhein khoob janta hai. Iska matlab hai ke Allah Ta'ala unke zahiri aur batini halaat, unke iradon aur unke aamal se bakhabar hai. Woh janta hai kaun ikhlas se kharch karta hai aur kaun riya-kari karta hai.
Surah 4 : 40
اِنَّ اللّٰهَ لَا یَظْلِمُ مِثْقَالَ ذَرَّةٍ وَ اِنْ تَكُ حَسَنَةً یُّضٰعِفْهَا وَ یُؤْتِ مِنْ لَّدُنْهُ اَجْرًا عَظِیْمًا
Beshak Allah zarra barabar bhi zulm nahi karta. Aur agar koi neki ho to usay kayi guna badha deta hai aur apni taraf se bahut bada ajar ata farmata hai.
Yeh Ayat Allah Ta'ala ke adl aur uski rahmat ko bayan karti hai. Allah Ta'ala farmata hai ke beshak woh zarra barabar bhi zulm nahi karta. Iska matlab hai ke qayamat ke din kisi par bhi uske aamal ke mutabiq zulm nahi hoga. Har shakhs ko uske kiye ka pura badla milega, chahe woh neki ho ya badi. Koi bhi amal zaya nahi hoga aur na hi kisi ko uske haq se kam milega.
Iske bar-aks, agar koi neki ho, chahe woh kitni hi choti kyun na ho, Allah Ta'ala usay kayi guna badha deta hai. Yeh Allah ki fazl aur karam ki nishani hai. Woh apni taraf se neki karne walon ko bahut bada ajar ata farmata hai. Is Ayat mein iman walon ko nekiyan karne ki targheeb di gayi hai aur unhein yaqeen dilaya gaya hai ke unki mehnat aur ikhlas kabhi zaya nahi jayega, balkay Allah ke haan uska behtareen badla milega. Isliye, musalman ko chahiye ke woh choti se choti neki ko bhi haqeer na samjhe aur har amal mein ikhlas aur Allah ki raza ko talash kare.
Surah 4 : 41
فَكَیْفَ اِذَا جِئْنَا مِنْ كُلِّ اُمَّةٍۭ بِشَهِیْدٍ وَّ جِئْنَا بِكَ عَلٰى هٰۤؤُلَآءِ شَهِیْدًا
Phir kya haal hoga jab hum har ummat se ek gawah layenge aur aapko in sab par gawah bana kar layenge?
Yeh ayat Qayamat ke din ki holnak manzar kashi karti hai, jab Allah Ta'ala har ummat se unke Nabi ko gawah ke taur par pesh karenge. Har Nabi apni ummat ke aamal ki gawahi dega, ke unhone Allah ka paigham un tak pahunchaya tha. Iske baad, Allah Ta'ala hamare Nabi Muhammad (SAW) ko in sab ummaton aur unke gawahon par gawah bana kar layenge.
Iska matlab yeh hai ke Rasoolullah (SAW) sirf apni ummat par hi nahi, balkay tamam anbiya aur unki ummaton par bhi gawah honge. Yeh aap (SAW) ki azmat aur fazilat ko zahir karta hai. Us din, kafiron aur nafarmanon ke liye koi panah nahi hogi, aur woh apne anjam par sharminda honge.
Sahih Bukhari (4487) aur Sahih Muslim (800) mein riwayat hai ke Rasoolullah (SAW) ne farmaya: "Meri ummat ko Qayamat ke din bulaya jayega, unke chehre aur haath wuzu ke asar se chamak rahe honge, aur main unka gawah honga."
Surah 4 : 42
یَوْمَئِذٍ یَّوَدُّ الَّذِیْنَ كَفَرُوْا وَ عَصَوُا الرَّسُوْلَ لَوْ تُسَوّٰى بِهِمُ الْاَرْضُ وَ لَا یَكْتُمُوْنَ اللّٰهَ حَدِیْثًا
Us din kafir aur Rasool ki nafarmani karne wale tamanna karenge ke kaash zameen unhe barabar kar deti (nigal leti), aur woh Allah se koi baat chupa na sakenge.
Yeh ayat Qayamat ke din kafiron aur Rasool (SAW) ki nafarmani karne walon ki shiddat-e-nadamat (extreme regret) ko bayan karti hai. Jab woh apne aamal ka anjam dekhenge aur Allah ke samne pesh honge, to unki tamanna hogi ke kaash zameen unhe nigal leti aur woh is ruswai se bach jate. Yeh unki bebasi aur khauf ki inteha hogi.
Is din woh Allah se koi baat chupa nahi sakenge. Unke aaza (organs) khud unke khilaf gawahi denge, aur unke tamam chhupaye hue raaz zahir ho jayenge. Yeh is baat ki daleel hai ke Allah Ta'ala har cheez se waqif hai aur us din koi bhi shakhs apne gunahon ko chupa nahi payega.
Quran mein Surah Yasin (36:65) mein Allah farmate hain: "Aaj hum unke munhon par mohar laga denge aur unke haath humse baat karenge aur unke paon gawahi denge unke kartooton ki."
Surah 4 : 43
یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا لَا تَقْرَبُوا الصَّلٰوةَ وَ اَنْتُمْ سُكٰرٰى حَتّٰى تَعْلَمُوْا مَا تَقُوْلُوْنَ وَ لَا جُنُبًا اِلَّا عَابِرِیْ سَبِیْلٍ حَتّٰى تَغْتَسِلُوْا وَ اِنْ كُنْتُمْ مَّرْضٰۤى اَوْ عَلٰى سَفَرٍ اَوْ جَآءَ اَحَدٌ مِّنْكُمْ مِّنَ الْغَآئِطِ اَوْ لٰمَسْتُمُ النِّسَآءَ فَلَمْ تَجِدُوْا مَآءً فَتَیَمَّمُوْا صَعِیْدًا طَیِّبًا فَامْسَحُوْا بِوُجُوْهِكُمْ وَ اَیْدِیْكُمْ اِنَّ اللّٰهَ كَانَ عَفُوًّا غَفُوْرًا
Aye imaan walo! Nashay ki halat mein namaz ke qareeb na jao jab tak ke tum samajh na sako ke kya keh rahe ho, aur na junubi (napak) halat mein, siwaye raah guzarne wale ke, jab tak ke ghusl na kar lo. Aur agar tum beemar ho ya safar par ho, ya tum mein se koi qaza-e-hajat se aaya ho, ya tumne aurton ko chhua ho (jinsi talluq qaim kiya ho) aur tumhe paani na mile, to paak mitti se tayammum kar lo, apne chehron aur haathon par pher lo. Beshak Allah maaf karne wala, nihayat bakhshne wala hai.
Yeh ayat namaz ke liye paaki aur hoshmandi ki sharton ko bayan karti hai. Pehla hukm yeh hai ke nashay ki halat mein namaz na parhi jaye, jab tak ke insaan ko yeh maloom na ho ke woh kya keh raha hai. Yeh hukm sharab ki mukammal hurmat se pehle nazil hua tha, jo baad mein Surah Maidah mein aayi.
Doosra hukm janabat (major impurity) ki halat mein namaz se mana karta hai jab tak ke ghusl na kar liya jaye. Masjid se guzarna jaiz hai lekin us mein theharna nahi. Teesra hukm tayammum ki ijazat deta hai jab paani muyassar na ho ya uske istemal se beemari badhne ka khauf ho. Tayammum ka tareeqa yeh hai ke paak mitti par haath maar kar chehre aur haathon par phere jaye.
Yeh ahkam is baat ki daleel hain ke Allah Ta'ala apne bandon par asani chahte hain aur unki majbooriyon ko samajhte hain. Allah Ta'ala maaf karne wala aur bakhshne wala hai, isliye usne paaki ke mutabadil tareeqe bhi bataye hain.
Sahih Bukhari (335) aur Sahih Muslim (521) mein riwayat hai ke Nabi (SAW) ne farmaya: "Mujhe paanch cheezein di gayi hain jo mujhse pehle kisi Nabi ko nahi di gayeen... aur mere liye zameen ko paak karne wali aur namaz ki jagah bana diya gaya hai."
Surah 4 : 44
اَلَمْ تَرَ اِلَى الَّذِیْنَ اُوْتُوْا نَصِیْبًا مِّنَ الْكِتٰبِ یَشْتَرُوْنَ الضَّلٰلَةَ وَ یُرِیْدُوْنَ اَنْ تَضِلُّوا السَّبِیْلَ
Kya tumne un logon ko nahi dekha jinhe kitab ka ek hissa diya gaya tha, woh gumrahi khareedte hain aur chahte hain ke tum bhi raah se bhatak jao?
Yeh ayat Ahle Kitab (Yahood o Nasara) ke us rawaiye ko ujagar karti hai jinhe Allah ki taraf se kitab (Taurat aur Injeel) ka ilm diya gaya tha, lekin unhone us ilm ko chhod kar gumrahi ko ikhtiyar kar liya. Woh haqiqat ko jante hue bhi us se inkar karte hain aur apni dunyawi mafadat ki khatir gumrahi ko tarjeeh dete hain.
Iske sath hi, woh sirf khud hi gumrah nahi hote, balkay dusron ko, khas taur par Musalmanon ko bhi seedhi raah se bhatkana chahte hain. Woh mukhtalif tareeqon se Islam aur Musalmanon ke khilaf sazish karte hain, taake woh bhi unki tarah gumrahi mein mubtala ho jayen. Is ayat mein Musalmanon ko unki sazishon se khabardar kiya gaya hai.
Quran mein Surah Baqarah (2:109) mein Allah farmate hain: "Ahle Kitab mein se aksar log apni hasad ki wajah se chahte hain ke tumhe imaan lane ke baad phir kafir bana dein."
Surah 4 : 45
وَ اللّٰهُ اَعْلَمُ بِاَعْدَآئِكُمْ وَ كَفٰى بِاللّٰهِ وَلِیًّا وَّ كَفٰى بِاللّٰهِ نَصِیْرًا
Aur Allah tumhare dushmano ko khoob jaanta hai. Aur Allah hi kaafi hai wali (dost) hone ke liye, aur Allah hi kaafi hai madadgar hone ke liye.
Yeh ayat Musalmanon ko Allah Ta'ala ki qudrat aur ilm par bharosa karne ki talqeen karti hai. Allah Ta'ala tumhare dushmano ko tumse behtar janta hai, unki sazishon ko, unke iradon ko aur unki kamzoriyon ko. Isliye Musalmanon ko unki sazishon se ghabrane ki zarurat nahi.
Allah Ta'ala hi sabse behtareen wali (dost aur sarparast) hai, jo apne bandon ki hifazat karta hai aur unke mamlaat ka zimmedar hota hai. Aur Allah Ta'ala hi sabse behtareen naseer (madadgar) hai, jo mushkil waqt mein madad karta hai aur dushmano ke muqable mein fatah ata karta hai. Jab Allah tumhara wali aur madadgar ho, to kisi aur ki zarurat nahi rehti.
Quran mein Surah Al-Imran (3:150) mein Allah farmate hain: "Balkay Allah tumhara maula hai aur woh behtareen madadgar hai."
Surah 4 : 46
مِنَ الَّذِیْنَ هَادُوْا یُحَرِّفُوْنَ الْكَلِمَ عَنْ مَّوَاضِعِهٖ وَ یَقُوْلُوْنَ سَمِعْنَا وَ عَصَیْنَا وَ اسْمَعْ غَیْرَ مُسْمَعٍ وَّ رَاعِنَا لَیًّۢا بِاَلْسِنَتِهِمْ وَ طَعْنًا فِی الدِّیْنِ وَ لَوْ اَنَّهُمْ قَالُوْا سَمِعْنَا وَ اَطَعْنَا وَ اسْمَعْ وَ انْظُرْنَا لَكَانَ خَیْرًا لَّهُمْ وَ اَقْوَمَ وَ لٰكِنْ لَّعَنَهُمُ اللّٰهُ بِكُفْرِهِمْ فَلَا یُؤْمِنُوْنَ اِلَّا قَلِیْلًا
Yahoodiyon mein se kuch log kalimaat ko unki jagahon se badal dete hain aur kehte hain, "Humne suna aur nafarmani ki," aur "Suno, na sunaye jaane wale," aur "Ra'ina" apni zabaano ko marod kar aur deen mein ta'an karne ke liye. Aur agar woh kehte, "Humne suna aur itaat ki," aur "Suno aur hum par nazar karo," to yeh unke liye behtar aur zyada seedha hota. Lekin Allah ne un par unke kufr ki wajah se laanat ki hai, so woh thode hi iman laate hain.
Is ayat mein Allah Ta'ala Yahoodiyon ki chand bad-aamaliyon aur unki munafiqana fitrat ko bayan farma rahe hain. Woh Allah ke kalimaat ko unki asal jagahon se badal dete the, ya to lafzi tabdeeli karte the ya ma'anwi. Unki gustakhi ka yeh aalam tha ke jab unhe hukm diya jata to kehte the, "Humne suna aur nafarmani ki." Yeh unki zabaani iqrar tha ke woh Allah ke ahkaam ki mukhalifat kar rahe hain.
Woh Rasoolullah ﷺ ko mukhatib karte hue "Isma' ghaira musma'" (suno, na sunaye jaane wale) kehte the, jo ke bad-dua ke ma'ani mein tha, yaani "Allah tujhe na sunaye." Isi tarah, woh "Ra'ina" ka lafz istemal karte the. Arabi mein iska matlab "hum par tawajjuh karo" hai, lekin Yahoodi apni zabaan mein isse "charwaha" ya "bewaqoof" jaisa ghalat ma'ani murad lete the, taake apni zabaano ko marod kar deen mein ta'an kar sakein.
Allah Ta'ala farmate hain ke agar woh seedhe tareeqe se "Sami'na wa ata'na" (humne suna aur itaat ki) aur "Unzurna" (hum par nazar karo) kehte to yeh unke liye behtar aur zyada seedha hota. Lekin unhone kufr aur sarkashi ki raah ikhtiyar ki, jiski wajah se Allah ne un par laanat ki. Isi liye un mein se bohot kam log iman laate hain, yaani unki akasariyat kufr par qaim rahi.
Surah 4 : 47
یٰۤاَیُّهَا الَّذِیْنَ اُوْتُوا الْكِتٰبَ اٰمِنُوْا بِمَا نَزَّلْنَا مُصَدِّقًا لِّمَا مَعَكُمْ مِّنْ قَبْلِ اَنْ نَّطْمِسَ وُجُوْهًا فَنَرُدَّهَا عَلٰۤى اَدْبَارِهَاۤ اَوْ نَلْعَنَهُمْ كَمَا لَعَنَّاۤ اَصْحٰبَ السَّبْتِ وَ كَانَ اَمْرُ اللّٰهِ مَفْعُوْلًا
Aye Ahle Kitab! Iman lao us par jo humne nazil kiya hai, jo tumhari kitabon ki tasdeeq karta hai, isse pehle ke hum chehron ko bigaad kar unhe peechhe ki taraf pher dein, ya un par laanat karein jaisa ke humne As'hab-e-Sabt (haftay walon) par laanat ki thi. Aur Allah ka hukm hamesha poora hokar rehta hai.
Is ayat mein Allah Ta'ala Ahle Kitab (Yahood o Nasara) ko Islam qabool karne aur Quran par iman lane ki dawat de rahe hain. Allah ne jo kitab (Quran) nazil ki hai, woh unki apni kitabon (Taurat aur Injeel) ki tasdeeq karti hai. Iska matlab yeh hai ke Quran un kitabon ke asal usoolon aur bunyadi aqaaid ki tasdeeq karta hai, aur un mein ki gayi tabdeeliyon ko wazeh karta hai.
Is dawat ke saath hi Allah Ta'ala ne unhe sangeen anjaam ki tanbeeh bhi farmai hai. Farmaya ke iman le aao isse pehle ke hum tumhare chehron ko bigaad kar unhe peechhe ki taraf pher dein. Yeh ek qism ka azab hai jise "masakh" kehte hain, yaani insani shakal ko badal kar kisi aur shakal mein tabdeel kar dena. Ya phir un par laanat karein jaisa ke humne As'hab-e-Sabt (haftay walon) par laanat ki thi.
As'hab-e-Sabt woh Yahoodi the jinhe haftay ke din machli pakadne se mana kiya gaya tha, lekin unhone hilay bahane kar ke hukm ki mukhalifat ki, jis par Allah ne unhe bandar bana diya tha. Allah ka hukm hamesha poora hokar rehta hai, is mein koi tabdeeli nahi ho sakti. Is ayat mein Ahle Kitab ko waqt rehte iman lane ki takeed ki gayi hai taake woh Allah ke azab se bach sakein.
Surah 4 : 48
اِنَّ اللّٰهَ لَا یَغْفِرُ اَنْ یُّشْرَكَ بِهٖ وَ یَغْفِرُ مَا دُوْنَ ذٰلِكَ لِمَنْ یَّشَآءُ وَ مَنْ یُّشْرِكْ بِاللّٰهِ فَقَدِ افْتَرٰۤى اِثْمًا عَظِیْمًا
Beshak Allah is baat ko hargiz nahi bakhshta ke uske saath shirk kiya jaye, aur iske siwa jo gunah hain woh jise chahe bakhsh deta hai. Aur jo Allah ke saath shirk karta hai, usne yaqeenan bohot bada gunah ghadha.
Yeh ayat Islam ke bunyadi aqeede, Tawheed (Allah ki wahdaniyat), ki ahmiyat ko wazeh karti hai aur Shirk (Allah ke saath kisi ko shareek thehrana) ki sangeeni ko bayan karti hai. Allah Ta'ala ne farmaya ke woh is gunah ko hargiz maaf nahi karega ke uske saath kisi ko shareek thehraya jaye. Shirk sabse bada gunah hai kyunki yeh Allah ke haq mein sabse badi gustakhi aur uski zaat aur sifat mein kisi aur ko shareek karna hai.
Iske bar-aks, shirk ke ilawa jitne bhi gunah hain, chahe woh kitne hi bade kyun na hon, Allah Ta'ala jise chahe apni rehmat aur fazal se maaf kar deta hai. Lekin iske liye shart yeh hai ke banda shirk se pak ho aur Allah se maghfirat talab kare. Jo shakhs Allah ke saath shirk karta hai, usne yaqeenan bohot bada gunah ghadha aur Allah par jhoot bandha. Shirk karne wala goya Allah ki zaat aur uske ikhtiyarat mein kisi aur ko shareek thehra kar uski azmat aur buzurgi ki nafi karta hai.
Hadees: Abdullah bin Mas'ood (RA) se riwayat hai, Rasoolullah (SAW) ne farmaya: "Jo shakhs is haal mein mar jaye ke woh Allah ke saath kisi ko shareek thehrata ho, woh jahannum mein jayega." (Sahih Bukhari: 4497, Sahih Muslim: 92)
Is liye, har Musalman ko shirk se bachna aur Tawheed par qaim rehna chahiye, kyunki yahi kamyabi ki kunji hai.
Surah 4 : 49
اَلَمْ تَرَ اِلَى الَّذِیْنَ یُزَكُّوْنَ اَنْفُسَهُمْ بَلِ اللّٰهُ یُزَكِّیْ مَنْ یَّشَآءُ وَ لَا یُظْلَمُوْنَ فَتِیْلًا
Kya tumne un logon ko nahi dekha jo apni nafs ki pakeezgi bayan karte hain? Balkay Allah jise chahta hai paak karta hai, aur un par dhaage ke barabar bhi zulm nahi kiya jayega.
Is ayat mein Allah Ta'ala un logon ki mazammat kar rahe hain jo apni nafs ki pakeezgi aur taqwa ka dawa karte hain aur khud ko behtar samajhte hain. Yeh aam taur par Ahle Kitab (Yahood o Nasara) ke baare mein nazil hui, jo kehte the ke woh Allah ke bete aur uske mehboob hain, aur unke gunah maaf hain. Makkah ke mushrikeen bhi apne aap ko Allah ke qareeb samajhte the.
Allah Ta'ala wazeh karte hain ke haqeeqi pakeezgi aur taqwa Allah ki taraf se hai. Woh jise chahta hai paak karta hai, yaani woh jise iman aur amal-e-saleh ki taufeeq deta hai, wahi asal mein paak hai. Insan ko apni tareef khud nahi karni chahiye, balkay Allah ki raza aur uski ata par tawakkal karna chahiye. Apni nafs ki pakeezgi ka dawa karna takabbur aur khud-pasandi ki alamat hai.
Hadees: Rasoolullah (SAW) ne farmaya: "Apni tareef mat karo, Allah hi behtar jaanta hai ke tum mein se kaun parhezgar hai." (Sahih Muslim: 2142)
Allah Ta'ala mazeed farmate hain ke un par dhaage ke barabar bhi zulm nahi kiya jayega. Iska matlab hai ke Allah kisi ke saath na-insaafi nahi karta. Har kisi ko uske aamal ka poora badla milega, aur jo log apni nafs ki pakeezgi ka ghalat dawa karte hain, unhe unke aamal ke mutabiq hi jaza ya saza di jayegi.
Surah 4 : 50
اُنْظُرْ كَیْفَ یَفْتَرُوْنَ عَلَى اللّٰهِ الْكَذِبَ وَ كَفٰى بِهٖۤ اِثْمًا مُّبِیْنًا
Dekho, woh Allah par kaisa jhoot ghadhte hain! Aur yahi khula gunah hone ke liye kaafi hai.
Yeh ayat pichli ayat (49) ke tasalsul mein hai, jahan khud-pasandi aur nafs ki pakeezgi ke ghalat daawon ka zikr tha. Ab Allah Ta'ala un logon ki mazammat kar rahe hain jo Allah par jhoot ghadhte hain. Yeh jhoot mukhtalif shaklon mein ho sakta hai, maslan: Yahoodiyon ka yeh dawa ke woh Allah ke bete aur uske mehboob hain, ya unke gunah maaf hain, ya phir mushrikeen ka but-parasti ko Allah ki taraf mansoob karna aur yeh kehna ke yeh but unhe Allah ke qareeb karte hain.
Allah Ta'ala hukm de rahe hain ke dekho, yeh log kis tarah Allah par jhoot bandhte hain. Is mein ta'ajjub aur inkar ka pehlu hai. Allah par jhoot bandhna sabse bada gunah hai kyunki isse Allah ki zaat, sifat aur ahkaam ko ghalat tareeqe se bayan kiya jata hai, jo ke deen mein sabse badi bigaad ki wajah banta hai.
Is ayat ka ikhtitam is baat par hota hai ke yahi (Allah par jhoot bandhna) khula gunah hone ke liye kaafi hai. Is gunah ki sangeeni itni wazeh hai ke iske liye kisi mazeed daleel ya wazahat ki zaroorat nahi. Yeh gunah insaan ko sidhe raaste se bhatka deta hai aur use Allah ki rehmat se door kar deta hai. Quran-e-Kareem mein kai jagah Allah par jhoot bandhne walon ki sakhti se mazammat ki gayi hai aur unhe dardnaak azab ki khabar di gayi hai.
Surah 4 : 4:51
اَلَمْ تَرَ اِلَى الَّذِیْنَ اُوْتُوْا نَصِیْبًا مِّنَ الْكِتٰبِ یُؤْمِنُوْنَ بِالْجِبْتِ وَ الطَّاغُوْتِ وَ یَقُوْلُوْنَ لِلَّذِیْنَ كَفَرُوْا هٰۤؤُلَآءِ اَهْدٰى مِنَ الَّذِیْنَ اٰمَنُوْا سَبِیْلًا
Kya tumne un logon ko nahi dekha jinhe kitaab ka ek hissa diya gaya tha? Woh Jibt aur Taghoot par iman rakhte hain aur kafiron ke liye kehte hain, "Yeh iman walon se zyada hidayat yafta hain."
Is ayat mein Allah Ta'ala un Yahoodiyon ki gumrahi aur bad-bakhti ko bayan farma rahe hain jinhe Allah ki kitaab ka ilm diya gaya tha. Iske bawajood, woh Jibt aur Taghoot par iman rakhte hain. Jibt se murad har woh cheez hai jo Allah ke siwa pooji jaye, jaise but, jadu, kahin, ya shaitan. Taghoot se murad har woh sargash shaitan ya insaan hai jo Allah ki ita'at se nikal kar apni ya doosron ki ibadat ki taraf bulaye.
Hairat ki baat yeh hai ke woh Yahoodi, jo Ahl-e-Kitab the, mushrikon aur but-paraston ko Musalmanon se behtar qarar dete the. Unka yeh qaul unki hasad, dushmani aur haq se inkar ki wazeh daleel tha. Jabke woh Nabi Akram ﷺ ki nabuwat aur Quran ki sachchai ko apni kitabon mein jante the, phir bhi unhone kufr ko iman par tarjeeh di.
Surah 4 : 4:52
اُولٰٓئِكَ الَّذِیْنَ لَعَنَهُمُ اللّٰهُ وَ مَنْ یَّلْعَنِ اللّٰهُ فَلَنْ تَجِدَ لَهٗ نَصِیْرًا
Yahi woh log hain jin par Allah ne laanat ki hai, aur jis par Allah laanat kare, tum uske liye koi madadgar nahi paoge.
Pichli ayat mein bayan karda aamaal, ya'ni Jibt aur Taghoot par iman lana aur mushrikon ko Musalmanon se behtar kehna, itne shadeed jurm hain ke Allah Ta'ala ne un logon par laanat ki hai. Laanat ka matlab hai Allah ki rehmat se door kar dena aur uski narazgi ka mustahiq thehrana.
Is ayat mein wazeh kiya gaya hai ke jis shakhs par Allah laanat kar de, uske liye duniya aur akhirat mein koi madadgar nahi mil sakta. Woh har qism ki bhalai aur hidayat se mehroom ho jata hai. Unka yeh anjaam unke kufr, shirk aur haq ki mukhalifat ka nateeja hai. Allah ki laanat se bachne ka wahid rasta sirf aur sirf Allah ki tauheed aur uske Rasool ki ita'at hai.
Surah 4 : 4:53
اَمْ لَهُمْ نَصِیْبٌ مِّنَ الْمُلْكِ فَاِذًا لَّا یُؤْتُوْنَ النَّاسَ نَقِیْرًا
Kya unka baadshahat mein koi hissa hai? Agar aisa hota to woh logon ko ek khajoor ki guthli ke barabar bhi na dete.
Is ayat mein Allah Ta'ala un Yahoodiyon ki hasad aur bukhl ko wazeh kar rahe hain. Sawal kiya ja raha hai ke kya unka baadshahat ya ikhtiyar mein koi hissa hai? Agar unhe duniya ki baadshahat mein se zara bhi ikhtiyar mil jata, to woh apne bukhl aur tang-nazri ki wajah se kisi doosre shakhs ko ek khajoor ki guthli ke barabar bhi na dete. Naqeer se murad khajoor ki guthli par maujood chhota sa nuqta hai, jo nihayat mamooli cheez ki misaal hai.
Yeh ayat unki duniya parasti aur dusron ke liye khair-khwahi ki kami ko ujagar karti hai. Unka yeh rawaiya is baat ki daleel hai ke woh sirf apne zaati mafaad ke pujari the aur haqiqat mein kisi bhi qism ki rehnumai ya insaf ke ahal nahi the. Isi wajah se Allah ne unhe nabuwat aur baadshahat se mehroom kar diya.
Surah 4 : 4:54
اَمْ یَحْسُدُوْنَ النَّاسَ عَلٰى مَاۤ اٰتٰىهُمُ اللّٰهُ مِنْ فَضْلِهٖ فَقَدْ اٰتَیْنَاۤ اٰلَ اِبْرٰهِیْمَ الْكِتٰبَ وَ الْحِكْمَةَ وَ اٰتَیْنٰهُمْ مُّلْكًا عَظِیْمًا
Ya woh logon se us par hasad karte hain jo Allah ne unhe apne fazl se diya hai? Humne to Aal-e-Ibrahim ko kitaab aur hikmat di thi aur unhe ek azeem baadshahat bhi ata ki thi.
Is ayat mein Yahoodiyon ki hasad ki asal wajah bayan ki ja rahi hai. Woh Musalmanon se is baat par hasad karte hain ke Allah ne unhe apne fazl se Nabi Akram Muhammad ﷺ ki nabuwat aur Quran jaisi azeem nematein ata ki hain. Unhe yeh baat gawara nahi thi ke nabuwat Bani Israel se nikal kar Bani Ismail mein chali jaye.
Allah Ta'ala unki hasad ka jawab dete hue farmate hain ke yeh Allah ka fazl hai, woh jise chahe ata kare. Allah ne to pehle bhi Aal-e-Ibrahim ko kitaab (jaise Taurat, Injil) aur hikmat (nabuwat aur samajh) di thi, aur unhe ek azeem baadshahat bhi ata ki thi. Is mein Dawood (AS) aur Sulaiman (AS) ki baadshahat shamil hai. Is tarah Allah ne unhe bhi bahut kuch diya tha, to ab Musalmanon ko milne wali nematon par hasad karna be-bunyad hai.
Surah 4 : 4:55
فَمِنْهُمْ مَّنْ اٰمَنَ بِهٖ وَ مِنْهُمْ مَّنْ صَدَّ عَنْهُ وَ كَفٰى بِجَهَنَّمَ سَعِیْرًا
Phir un mein se kuch aise hain jo us par iman laye, aur kuch aise hain jinhone us se rukh moda. Aur Jahannam ki bhadakti aag kafi hai.
Is ayat mein Aal-e-Ibrahim (ya Bani Israel) ke logon ke do girohon ka zikr hai. Un mein se kuch aise the jinhone Allah ki kitaabon, nabuwat aur uske ahkamat par iman laya. Jaise ke Hazrat Musa (AS) aur Hazrat Isa (AS) ke manne wale jo unke sahih tareeqe par the, aur baad mein un mein se kuch ne Nabi Akram Muhammad ﷺ par bhi iman laya.
Lekin un mein se aksar aise the jinhone haq se rukh moda aur inkar kiya, khas taur par jab Nabi Akram ﷺ ki nabuwat ka waqt aaya. Unhone hasad aur takabbur ki wajah se haq ko qabool nahi kiya. Allah Ta'ala un inkar karne walon ko dhamki dete hue farmate hain ke unke liye Jahannam ki bhadakti aag kafi hai. Yeh unke kufr aur inkar ka shadeed anjaam hoga, jahan unhe dardnak azab diya jayega.
Surah 4 : 56
اِنَّ الَّذِیْنَ كَفَرُوْا بِاٰیٰتِنَا سَوْفَ نُصْلِیْهِمْ نَارًاؕ كُلَّمَا نَضِجَتْ جُلُوْدُهُمْ بَدَّلْنٰهُمْ جُلُوْدًا غَیْرَهَا لِیَذُوْقُوا الْعَذَابَؕ اِنَّ اللّٰهَ كَانَ عَزِیْزًا حَكِیْمًا
Beshak jin logon ne hamari ayaton ka kufr kiya, unhein hum jald hi aag mein daalenge. Jab unki khaal jal jayegi, toh hum unhein doosri khaal se badal denge taake woh azab ka maza chakhte rahen. Beshak Allah zabardast hikmat wala hai.
Is ayat mein Allah Ta'ala un logon ke liye sakht azab ka zikr farmate hain jinhon ne uski ayaton ka inkar kiya aur un par imaan nahi laye. Unhein jald hi jahannam ki aag mein dala jayega. Yeh azab itna shadeed hoga ke jab unki jism ki khaal jal kar khatam ho jayegi, toh Allah Ta'ala use doosri khaal se badal denge.
Is badalne ka maqsad yeh hai ke woh azab ka musalsal maza chakhte rahen aur unhein kabhi rahat na mile. Yeh Allah ki qudrat aur hikmat ka izhar hai ke woh kis tarah apne mukhalifeen ko saza deta hai. Allah Ta'ala ne farmaya ke beshak Allah zabardast (Aziz) hai, yaani koi uske hukm ko rok nahi sakta, aur hikmat wala (Hakeem) hai, yaani uska har kaam hikmat aur adl par mabni hai.
Surah 4 : 57
وَ الَّذِیْنَ اٰمَنُوْا وَ عَمِلُوا الصّٰلِحٰتِ سَنُدْخِلُهُمْ جَنّٰتٍ تَجْرِیْ مِنْ تَحْتِهَا الْاَنْهٰرُ خٰلِدِیْنَ فِیْهَاۤ اَبَدًاؕ لَهُمْ فِیْهَاۤ اَزْوَاجٌ مُّطَهَّرَةٌ٘ وَّ نُدْخِلُهُمْ ظِلًّا ظَلِیْلًا
Aur jo log imaan laye aur nek amal kiye, unhein hum jald hi aise baghon mein dakhil karenge jinke neeche nahrein behti hongi, woh unmein hamesha hamesha rahenge. Unke liye wahan paak saaf biwiyan hongi aur hum unhein ghane saaye mein dakhil karenge.
Pichli ayat mein kafiron ke azab ka zikr tha, ab is ayat mein Allah Ta'ala imaan walon aur nek amal karne walon ke liye behtareen inam ka bayan farmate hain. Unhein aise baghon (jannaton) mein dakhil kiya jayega jinke neeche nahrein behti hongi, jo unki khushi aur rahat ka saman hongi.
Yeh log un jannaton mein hamesha hamesha rahenge, unhein kabhi wahan se nikala nahi jayega. Unke liye wahan paak saaf biwiyan hongi jo har qism ki gandagi aur aib se paak hongi. Mazeed baran, Allah unhein ghane aur thande saaye mein dakhil karega, jo jannat ki nematon mein se ek hai. Yeh ayat imaan aur amal-e-saleh ki fazilat aur uske abadi phal ko wazeh karti hai.
Surah 4 : 58
اِنَّ اللّٰهَ یَاْمُرُكُمْ اَنْ تُؤَدُّوا الْاَمٰنٰتِ اِلٰۤى اَهْلِهَاۙ وَ اِذَا حَكَمْتُمْ بَیْنَ النَّاسِ اَنْ تَحْكُمُوْا بِالْعَدْلِؕ اِنَّ اللّٰهَ نِعِمَّا یَعِظُكُمْ بِهٖؕ اِنَّ اللّٰهَ كَانَ سَمِیْعًۢا بَصِیْرًا
Beshak Allah tumhein hukm deta hai ke amanatein unke haqdar tak pahunchao, aur jab tum logon ke darmiyan faisla karo toh insaf ke saath faisla karo. Beshak Allah tumhein kitni achi naseehat karta hai. Beshak Allah sunne wala, dekhne wala hai.
Yeh ayat Islami muashre ke do bunyadi usoolon, amanat ki adayegi aur insaf ki farziyat, ko bayan karti hai. Allah Ta'ala musalmanon ko hukm deta hai ke woh amanatein unke haqdar tak pahunchayen, chahe woh maal ki amanat ho, raaz ki amanat ho, ya koi zimmedari. Amanat mein khayanat karna sakht gunah hai.
Doosra hukm yeh hai ke jab logon ke darmiyan faisla kiya jaye toh adl aur insaf ke saath kiya jaye, kisi ki tarafdaari na ki jaye. Yeh hukm hukmaranon, qaziyon aur har us shakhs ke liye hai jo kisi mamle mein faisla karne ka ikhtiyar rakhta hai. Allah Ta'ala farmate hain ke yeh kitni behtareen naseehat hai jo woh tumhein karta hai, aur beshak Allah sab kuch sunne wala (Samee') aur sab kuch dekhne wala (Baseer) hai, yaani woh hamare amanaton aur faislon ko janta hai.
Surah 4 : 59
یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْۤا اَطِیْعُوا اللّٰهَ وَ اَطِیْعُوا الرَّسُوْلَ وَ اُولِی الْاَمْرِ مِنْكُمْۚ فَاِنْ تَنَازَعْتُمْ فِیْ شَیْءٍ فَرُدُّوْهُ اِلَى اللّٰهِ وَ الرَّسُوْلِ اِنْ كُنْتُمْ تُؤْمِنُوْنَ بِاللّٰهِ وَ الْیَوْمِ الْاٰخِرِؕ ذٰلِكَ خَیْرٌ وَّ اَحْسَنُ تَاْوِیْلًا
Ae imaan walo! Allah ki itaat karo aur Rasool ki itaat karo aur un logon ki jo tum mein se sahib-e-ikhtiyar hon. Phir agar kisi cheez mein tum mein ikhtilaf ho jaye, toh use Allah aur Rasool ki taraf palta do, agar tum Allah aur Qayamat ke din par imaan rakhte ho. Yeh behtar hai aur anjam ke lihaz se bahut acha hai.
Is ayat mein Allah Ta'ala ne imaan walon ko itaat ka bunyadi nizam sikhaya hai. Sab se pehle Allah ki itaat ka hukm hai, phir uske Rasool (ﷺ) ki itaat ka, aur phir un logon ki itaat ka jo musalmanon mein sahib-e-ikhtiyar hon (Ulil Amr), jaise hukmaran, ulama aur fauji commanders.
Lekin agar kisi mamle mein ikhtilaf paida ho jaye, toh use Allah aur Rasool ki taraf palta dena chahiye, yaani Quran aur Sunnat se uska hal talash karna chahiye. Yeh is baat ki alamat hai ke tum Allah aur Qayamat ke din par imaan rakhte ho. Aisa karna behtar hai aur anjam ke lihaz se bhi bahut acha hai, kyunki isse ummat mein ittehad aur aman qaim rehta hai aur sahih rasta milta hai.
Surah 4 : 60
اَلَمْ تَرَ اِلَى الَّذِیْنَ یَزْعُمُوْنَ اَنَّهُمْ اٰمَنُوْا بِمَاۤ اُنْزِلَ اِلَیْكَ وَ مَاۤ اُنْزِلَ مِنْ قَبْلِكَ یُرِیْدُوْنَ اَنْ یَّتَحَاكَمُوْۤا اِلَى الطَّاغُوْتِ وَ قَدْ اُمِرُوْۤا اَنْ یَّكْفُرُوْا بِهٖؕ وَ یُرِیْدُ الشَّیْطٰنُ اَنْ یُّضِلَّهُمْ ضَلٰلًۢا بَعِیْدًا
Kya tumne un logon ko nahi dekha jo dawa karte hain ke woh us par imaan laye jo tum par nazil kiya gaya aur jo tumse pehle nazil kiya gaya, phir bhi woh chahte hain ke apne mamlaat ka faisla taghoot se karwayein, halanke unhein hukm diya gaya tha ke woh uska inkar karein? Aur Shaitan chahta hai ke unhein bahut door ki gumrahi mein daal de.
Is ayat mein Allah Ta'ala un logon ki munafiqat aur gumrahi ko wazeh karte hain jo zuban se imaan ka dawa karte hain, chahe woh Quran par ho ya pichli kitabon par, lekin apne mamlaat ke faisle ke liye Taghoot (har woh cheez jo Allah ke siwa ibadat ki jaye, ya har woh nizam jo Allah ke qanoon ke khilaf ho) ki taraf rujoo karte hain. Halanke unhein hukm diya gaya tha ke woh Taghoot ka inkar karein aur usse door rahen.
Yeh unke imaan ke dawe ke bilkul bar-aks hai. Allah Ta'ala farmate hain ke yeh sab Shaitan ki chaal hai jo unhein haq se bahut door gumrahi mein daalna chahta hai. Is ayat se yeh sabaq milta hai ke imaan ka taqaza hai ke har mamle mein sirf Allah ke qanoon aur uske Rasool (ﷺ) ki sunnat ko faisla kun mana jaye, aur Taghoot ke har qism ke nizam se ijtenab kiya jaye.
Surah 4 : 61
وَ اِذَا قِیْلَ لَهُمْ تَعَالَوْا اِلٰى مَاۤ اَنْزَلَ اللّٰهُ وَ اِلَى الرَّسُوْلِ رَاَیْتَ الْمُنٰفِقِیْنَ یَصُدُّوْنَ عَنْكَ صُدُوْدًاۚ
Aur jab unse kaha jata hai ke aao us cheez ki taraf jo Allah ne nazil ki hai aur Rasool ki taraf, to tum dekhte ho ke munafiq tumse muh mod lete hain.
Yeh ayat munafiqeen ke kirdar ko wazeh karti hai. Jab unhe Allah ki nazil karda kitab, yaani Quran, aur Rasool (SAW) ki sunnat ki taraf bulaya jata hai taake woh apne masail ka hal shariat ke mutabiq karein, to woh muh mod lete hain aur haq se door bhagte hain. Unka yeh amal unke dilon mein chupe kufr aur nifaq ki nishani hai. Woh zahir mein Islam ka dawa karte hain lekin jab amali taur par Allah aur uske Rasool ke ahkamat par amal karne ki baat aati hai, to woh inkar kar dete hain. Yeh unki sachai aur imaan ki kami ko zahir karta hai. Unka yeh rawaiya is baat ki daleel hai ke woh Allah aur uske Rasool ke faislon ko dil se qabool nahi karte, balki apni marzi aur khwahishat ke mutabiq chalna chahte hain. Is tarah woh deen se doori ikhtiyar karte hain.
Surah 4 : 62
فَكَیْفَ اِذَاۤ اَصَابَتْهُمْ مُّصِیْبَةٌۢ بِمَا قَدَّمَتْ اَیْدِیْهِمْ ثُمَّ جَآءُوْكَ یَحْلِفُوْنَ١ۖۗ بِاللّٰهِ اِنْ اَرَدْنَاۤ اِلَّاۤ اِحْسَانًا وَّ تَوْفِیْقًا
Phir kya hoga jab un par koi musibat aayegi unke apne kiye ki wajah se, phir woh tumhare paas aakar Allah ki qasam khayenge ke hamara irada to sirf bhalai aur sulah ka tha?
Is ayat mein munafiqeen ke anjaam aur unki fitrat ka zikr hai. Jab unke apne bad-amalion ki wajah se un par koi musibat ya azab aata hai, ya unke khilaf koi faisla ho jata hai, to woh Rasool Allah (SAW) ke paas aakar jhooti qasmein khate hain. Woh Allah ki qasam kha kar kehte hain ke unka irada to sirf bhalai aur sulah ka tha, aur woh kisi burai ke irade se nahi aaye the. Yeh unki dhoka dahi aur fareb ki aadat ko numaya karta hai. Woh apni ghaltiyon ka iqrar karne ke bajaye, jhoot aur makr ka sahara lete hain taake apni asal niyaton ko chupa saken aur logon ko gumrah kar saken. Unka yeh rawaiya unke nifaq ki gehrai ko zahir karta hai, jahan woh musibat mein bhi sachai ka daman chhod dete hain.
Surah 4 : 63
اُولٰٓئِكَ الَّذِیْنَ یَعْلَمُ اللّٰهُ مَا فِیْ قُلُوْبِهِمْ١ۗ فَاَعْرِضْ عَنْهُمْ وَ عِظْهُمْ وَ قُلْ لَّهُمْ فِیْۤ اَنْفُسِهِمْ قَوْلًۢا بَلِیْغًا
Ye woh log hain jinke dilon mein jo kuch hai Allah khoob janta hai. Pas, unse kinara kash ho jao aur unhe naseehat karo aur unse aisi baat kaho jo unke dilon mein utar jaye.
Allah Ta'ala in munafiqeen ke dilon ke raaz ko khoob janta hai aur unki zahiri baton aur jhooti qasmon se bakhabar hai. Isliye Rasool Allah (SAW) ko hukm diya gaya hai ke woh unki zahiri baton par tawajjo na dein, balki unhe nasihat karein aur unse aisi baat kahein jo unke dilon mein utar jaye. Yeh nasihat aisi honi chahiye jo unke nifaq ko be-naqab kare aur unhe apni ghaltiyon ka ehsas dilaye, taake woh apni asal haalat par ghaur karein. Iska maqsad unhe hidayat ki taraf bulana hai, agarche unke dilon mein kufr chupa ho. Allah unke batin se waqif hai aur Rasool ko unse muamla karne ka tareeqa bata raha hai, jismein hikmat aur naseehat shamil hai taake unhe apni andar ki buraiyon ko pehchanne ka mauqa mile.
Surah 4 : 64
وَ مَاۤ اَرْسَلْنَا مِنْ رَّسُوْلٍ اِلَّا لِیُطَاعَ بِاِذْنِ اللّٰهِ١ؕ وَ لَوْ اَنَّهُمْ اِذْ ظَّلَمُوْۤا اَنْفُسَهُمْ جَآءُوْكَ فَاسْتَغْفَرُوا اللّٰهَ وَ اسْتَغْفَرَ لَهُمُ الرَّسُوْلُ لَوَجَدُوا اللّٰهَ تَوَّابًا رَّحِیْمًا
Aur humne koi Rasool nahi bheja magar isliye ke Allah ke hukm se uski itaat ki jaye. Aur agar jab unhone apni jaanon par zulm kiya tha, woh tumhare paas aate aur Allah se maghfirat talab karte aur Rasool bhi unke liye maghfirat talab karte, to woh Allah ko bahut tauba qabool karne wala, nihayat meherban pate.
Is ayat mein Rasool ki itaat ki ahmiyat bayan ki gayi hai. Allah ne har Rasool ko isliye bheja hai taake uski itaat ki jaye. Rasool ki itaat darasal Allah ki itaat hai. Phir, un logon ke liye jo apni jaanon par zulm kar chuke hain, ek rahmat ka darwaza khola gaya hai. Agar woh Rasool (SAW) ke paas aate, Allah se maghfirat talab karte aur Rasool bhi unke liye dua-e-maghfirat karte, to woh Allah ko nihayat tauba qabool karne wala aur meherban pate. Yeh ayat tauba aur istighfar ki fazilat aur Rasool ki shafa'at ki ahmiyat ko ujagar karti hai. Ismein yeh paigham hai ke Allah ki rahmat bahut wasee hai aur woh apne bandon ki tauba qabool karta hai, khaas taur par jab woh Rasool ke zariye maghfirat talab karein.
Surah 4 : 65
فَلَا وَ رَبِّكَ لَا یُؤْمِنُوْنَ حَتّٰى یُحَكِّمُوْكَ فِیْمَا شَجَرَ بَیْنَهُمْ ثُمَّ لَا یَجِدُوْا فِیْۤ اَنْفُسِهِمْ حَرَجًا مِّمَّا قَضَیْتَ وَ یُسَلِّمُوْا تَسْلِیْمًا
Pas, tere Rabb ki qasam, woh hargiz momin nahi ho sakte jab tak ke woh apne aapas ke ikhtilafat mein tujhe faisla karne wala na banayen, phir jo faisla tu kare us par apne dilon mein koi tangi na payen aur use poori tarah qabool na kar len.
Yeh ayat imaan ki buniyadi shart ko wazeh karti hai. Allah Ta'ala apne Nabi (SAW) ki qasam kha kar farmata hai ke koi shakhs us waqt tak momin nahi ho sakta jab tak ke woh apne tamam ikhtilafat mein Rasool (SAW) ko faisla karne wala na banaye. Sirf faisla karana hi kafi nahi, balki us faisle par dil mein koi tangi ya narazgi na ho aur use poori tarah se tasleem kar liya jaye. Yeh is baat ki daleel hai ke Islam mein Rasool Allah (SAW) ki sunnat aur ahkamat ki itaat aur un par mukammal razamandi imaan ka lazmi juz hai. Mukammal tasleem hi sacha imaan hai. Is ayat se yeh bhi maloom hota hai ke jo shakhs Rasool ke faisle ko dil se qabool na kare, uska imaan na mukammal hai ya bilkul nahi hai.
Surah 4 : 66
وَ لَوْ اَنَّا كَتَبْنَا عَلَیْهِمْ اَنِ اقْتُلُوْۤا اَنْفُسَكُمْ اَوِ اخْرُجُوْا مِنْ دِیَارِكُمْ مَّا فَعَلُوْهُ اِلَّا قَلِیْلٌ مِّنْهُمْ وَ لَوْ اَنَّهُمْ فَعَلُوْا مَا یُوْعَظُوْنَ بِهٖ لَكَانَ خَیْرًا لَّهُمْ وَ اَشَدَّ تَثْبِیْتًا
Aur agar hum in par farz kar dete ke apni janon ko qatl karo ya apne gharon se nikal jao, to in mein se bahut kam log hi aisa karte. Aur agar woh wohi karte jis ki inhen naseehat ki jaati hai, to yeh in ke liye behtar hota aur inhen zyada mazboot karta.
Allah Ta'ala yahan insaan ki fitrat bayan kar rahe hain. Agar Allah koi sakht hukum deta, jaise jaan dena ya watan chhodna, to bahut kam log hi us par amal karte. Lekin jo log Allah ke ahkamat par amal karte hain, chahe woh kitne hi mushkil kyun na hon, un ke liye is mein behtari aur deen par mazbooti hai. Yeh ayat darasal logon ko Allah aur uske Rasool ki itaat ki ahmiyat samjha rahi hai. Itaat se imaan mazboot hota hai aur duniya-o-akhirat mein kamyabi milti hai. Allah ki farmanbardari insaan ko har qism ki gumrahi se bachati hai aur usay sahih raah par gamzan karti hai. Is se na sirf roohani sukoon milta hai balki samaj mein bhi aman-o-aman qaim hota hai.
Surah 4 : 67
وَّ اِذًا لَّاٰتَیْنٰهُمْ مِّنْ لَّدُنَّاۤ اَجْرًا عَظِیْمًا
Aur tab hum inhen apni taraf se bahut bada ajar ata karte.
Yeh ayat pichli ayat ka tasalsul hai aur itaat guzar bandon ke liye Allah Ta'ala ki taraf se azeem ajar ka zikr karti hai. Jo log Allah ke ahkamat ki pairwi karte hain aur uski naseehaton par amal karte hain, Allah unhen apni taraf se be-hisaab sawab ata farmata hai. Yeh ajar sirf duniya tak mehdood nahi, balki akhirat mein bhi is ka behtareen badla milega. Allah ka ajar be-hisaab aur be-misal hota hai, jis mein jannat aur Allah ki raza shamil hai. Is ajar ki azmat ka andaza insaan nahi laga sakta, kyunki yeh Allah ki zaat-e-aqdas ki taraf se hai. Yeh Allah ki meherbani aur uske bandon par uski shafqat ka saboot hai, jo unki mukhlisana itaat ke badle mein unhen ata kiya jata hai.
Surah 4 : 68
وَّ لَهَدَیْنٰهُمْ صِرَاطًا مُّسْتَقِیْمًا
Aur hum inhen seedhi raah dikhate.
Yeh ayat bhi pichli ayaton ke silsile mein hai aur itaat guzar bandon ke liye Allah Ta'ala ki hidayat ka zikr karti hai. Jo log Allah aur uske Rasool (SAW) ki itaat karte hain, Allah Ta'ala unhen seedhi raah (Sirat-e-Mustaqeem) ki hidayat deta hai. Seedhi raah se murad Islam ka rasta hai, jo har qism ki gumrahi, bid'at aur shirk se paak hai. Hidayat Allah ki taraf se ek khaas nemat hai jo uske farmabardar bandon ko naseeb hoti hai. Is raah par chalne se insaan duniya aur akhirat mein kamyab hota hai. Allah ki hidayat insaan ko sahih faisle karne aur zindagi ke har shobay mein behtareen tareeqe se amal karne ki taufeeq deti hai.
Surah 4 : 69
وَ مَنْ یُّطِعِ اللّٰهَ وَ الرَّسُوْلَ فَاُولٰٓئِكَ مَعَ الَّذِیْنَ اَنْعَمَ اللّٰهُ عَلَیْهِمْ مِّنَ النَّبِیّٖنَ وَ الصِّدِّیْقِیْنَ وَ الشُّهَدَآءِ وَ الصّٰلِحِیْنَ وَ حَسُنَ اُولٰٓئِكَ رَفِیْقًا
Aur jo Allah aur Rasool ki itaat karega, to woh un logon ke saath hoga jin par Allah ne in'aam kiya hai, ya'ni Ambiya, Siddiqeen, Shuhada aur Saliheen. Aur kya khoob hain woh rafeeq!
Yeh ayat itaat ki sab se badi fazilat bayan karti hai. Jo shakhs Allah aur uske Rasool (SAW) ki mukammal itaat karta hai, usay akhirat mein un buzurg hastiyon ka saath naseeb hoga jin par Allah ne khaas in'aam kiya hai. In mein Ambiya (Allah ke paighambar), Siddiqeen (sachche aur raastbaz log), Shuhada (Allah ki raah mein qurban hone wale), aur Saliheen (nek aur parhezgar log) shamil hain. Yeh saath duniya ki har cheez se afzal hai aur jannat mein sab se unche darjon mein shamil hone ki daleel hai.
Hazrat Ayesha (RA) se riwayat hai ke ek shakhs ne Rasoolullah (SAW) se poocha ke agar aap jannat mein unche darje par honge aur hum neeche, to hum aap ko kaise dekh payenge? Is par yeh ayat nazil hui. (Tirmidhi, Kitab Tafseer-ul-Quran, Hadees: 3056)
Yeh ayat musalmanon ko itaat par ubharti hai taake woh in azeem hastiyon ki sohbat hasil kar saken aur Allah ki raza pa saken. Itaat hi asal kamyabi ki kunji hai.
Surah 4 : 70
ذٰلِكَ الْفَضْلُ مِنَ اللّٰهِ وَ كَفٰى بِاللّٰهِ عَلِیْمًا
Yeh Allah ki taraf se fazal hai. Aur Allah hi kaafi hai janne wala.
Pichli ayat mein bayan ki gayi itaat ki fazilat aur azeem muqam, jismein Ambiya, Siddiqeen, Shuhada aur Saliheen ka saath shamil hai, yeh sab Allah Ta'ala ka khaas fazal aur karam hai. Yeh insaan ki apni mehnat ka nateeja nahi, balki Allah ki taufeeq aur rehmat se hi mumkin hai. Allah Ta'ala hi apne bandon ko itaat ki taufeeq deta hai aur phir us par ajar bhi ata farmata hai.
"Aur Allah hi kaafi hai janne wala" ka matlab hai ke Allah Ta'ala khoob jaanta hai ke kaun itaat ka haq ada karta hai aur kaun is fazal ka mustahiq hai. Woh har amal aur har niyyat se waqif hai, us se koi cheez posheeda nahi. Is ayat mein Allah ki qudrat aur ilm-e-kamil ka zikr hai, jo is baat ki daleel hai ke woh har cheez ka ilm rakhta hai aur har amal ka sahih badla deta hai. Musalmanon ko chahiye ke woh Allah ke fazal ke talabgar rahen aur uski itaat mein lage rahen, kyunki har bhalai usi ki taraf se hai.
Surah 4 : 71
یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا خُذُوْا حِذْرَكُمْ فَانْفِرُوْا ثُبَاتٍ اَوِ انْفِرُوْا جَمِیْعًا
Aye imaan walo! Apni hifazat ka saman karo, phir chote chote girohon mein niklo ya sab ikatthe niklo.
Is ayat mein Allah Ta'ala imaan walon ko jihad ke liye mukammal tayyari ka hukm de rahe hain. "Apni hifazat ka saman karo" se murad sirf hathyar ikatthe karna nahi, balkay har qism ki ahtiyat aur tadbeer ikhtiyar karna hai, jismein jismaani, zehni aur aslahati tayyari shamil hai. Iske baad Allah Ta'ala ne jihad ke liye nikalne ke do tareeqe bataye hain: ya to chote chote girohon (thubat) mein niklo, ya sab ikatthe (jamee'an) niklo. Yeh hukm jang ki soorat-e-haal aur dushman ki quwwat ke mutabiq hikmat-e-amali ikhtiyar karne ki ijazat deta hai. Kabhi chote dastay dushman ko tang karne aur maloomat ikatthi karne ke liye behtar hote hain, aur kabhi bade lashkar ki zaroorat hoti hai. Ismein musalmanon ko jangi hikmat-e-amali mein lachak (flexibility) aur dur-andeshi (foresight) se kaam lene ki taleem di gayi hai.
Surah 4 : 72
وَ اِنَّ مِنْكُمْ لَمَنْ لَّیُبَطِّئَنَّ فَاِنْ اَصَابَتْكُمْ مُّصِیْبَةٌ قَالَ قَدْ اَنْعَمَ اللّٰهُ عَلَیَّ اِذْ لَمْ اَكُنْ مَّعَهُمْ شَهِیْدًا
Aur yaqeenan tum mein se kuch aise bhi hain jo susti karenge. Phir agar tum par koi musibat aa jaye to kehte hain, "Allah ne mujh par bada fazl kiya ke main unke saath maujood na tha."
Yeh ayat munafiqeen ke kirdar ko wazeh karti hai jo imaan walon ke darmiyan maujood hote hain. Allah Ta'ala farmate hain ke tum mein se kuch aise log bhi hain jo jihad se susti karte hain aur peechay reh jate hain. Jab musalmanon ko jang mein koi musibat ya nuqsan pahunchta hai, to yeh munafiqeen khush hote hain aur kehte hain ke "Allah ne mujh par bada fazl kiya ke main unke saath maujood na tha." Is tarah woh apni susti aur buzdili ko Allah ki nemat qarar dete hain. Unka yeh qaul unki kamzori-e-imaan aur jihad se nafrat ko zahir karta hai. Woh musalmanon ki takleef par hamdardi ke bajaye apni zaati salamati par shukr ada karte hain, jo unki khud-gharzi aur imaan ki kamzori ki nishani hai.
Surah 4 : 73
وَ لَئِنْ اَصَابَكُمْ فَضْلٌ مِّنَ اللّٰهِ لَیَقُوْلَنَّ كَاَنْ لَّمْ تَكُنْۢ بَیْنَكُمْ وَ بَیْنَهٗ مَوَدَّةٌ یّٰلَیْتَنِیْ كُنْتُ مَعَهُمْ فَاَفُوْزَ فَوْزًا عَظِیْمًا
Aur agar tumhe Allah ki taraf se koi fazl (kamiyabi) mil jaye to woh aise kahenge jaise tumhare aur unke darmiyan koi mohabbat thi hi nahi, "Kaash main bhi unke saath hota to badi kamiyabi haasil karta."
Pichli ayat mein munafiqeen ka musibat ke waqt rawaiya bayan kiya gaya tha, aur is ayat mein unka kamiyabi ke waqt ka rawaiya bayan kiya ja raha hai. Jab musalmanon ko Allah ki taraf se koi fazl ya fatah haasil hoti hai, to yahi munafiqeen, jo pehle susti kar rahe the, hasad aur lalach mein kehte hain, "Kaash main bhi unke saath hota to badi kamiyabi haasil karta." Unka yeh qaul is tarah hota hai jaise unke aur imaan walon ke darmiyan kabhi koi mohabbat ya rishta tha hi nahi. Unki yeh kamiyabi ki khwahish dunyawi ghanimat aur faide ke liye hoti hai, na ke Allah ki raza aur aakhirat ke ajar ke liye. Yeh unki dunyawi soch aur imaan ki kamzori ko mazeed wazeh karta hai, jahan woh sirf zaati mafaad dekhte hain.
Surah 4 : 74
فَلْیُقَاتِلْ فِیْ سَبِیْلِ اللّٰهِ الَّذِیْنَ یَشْرُوْنَ الْحَیٰوةَ الدُّنْیَا بِالْاٰخِرَةِ وَ مَنْ یُّقَاتِلْ فِیْ سَبِیْلِ اللّٰهِ فَیُقْتَلْ اَوْ یَغْلِبْ فَسَوْفَ نُؤْتِیْهِ اَجْرًا عَظِیْمًا
Pas chahiye ke Allah ki raah mein woh log ladai karein jo duniya ki zindagi ko aakhirat ke badle bechte hain. Aur jo koi Allah ki raah mein ladta hai, phir qatl ho jaye ya ghalib aa jaye, to hum use yaqeenan azeem ajar denge.
Is ayat mein Allah Ta'ala un logon ko jihad ki targheeb de rahe hain jo duniya ki zindagi ko aakhirat ke badle bechte hain. Yeh woh log hain jinhone apni dunyawi khwahishat aur mafaad ko Allah ki raza aur jannat ke muqable mein tark kar diya hai. Allah Ta'ala wazeh farmate hain ke jo shakhs Allah ki raah mein qital karta hai, chahe woh shaheed ho jaye ya fatah haasil kare, dono suraton mein use azeem ajar milega. Shaheed ko bila hisab jannat aur fatah haasil karne wale ko duniya mein izzat aur aakhirat mein sawab milta hai. Ismein musalmanon ko be-khauf hokar jihad mein hissa lene ki hidayat hai, kyunki har haal mein unke liye behtareen anjaam hai. Yeh ayat munafiqeen ke rawaiye ke bar-aks, sachi imaan walon ki azmat aur unke ajar ko bayan karti hai.
Rasoolullah (SAW) ne farmaya: "Jo shakhs Allah ki raah mein jihad karta hai, aur usko sirf Allah ki raah mein jihad karne aur us par imaan rakhne aur uske Rasoolon par imaan rakhne ne nikala hai, to Allah uske liye zamaanat deta hai ke ya to usko jannat mein dakhil karega ya usko uske ghar wapas layega jahan se woh nikla tha, us sawab aur ghanimat ke saath jo usne haasil kiya." (Sahih Bukhari: 36)
Surah 4 : 75
وَ مَا لَكُمْ لَا تُقَاتِلُوْنَ فِیْ سَبِیْلِ اللّٰهِ وَ الْمُسْتَضْعَفِیْنَ مِنَ الرِّجَالِ وَ النِّسَآءِ وَ الْوِلْدَانِ الَّذِیْنَ یَقُوْلُوْنَ رَبَّنَاۤ اَخْرِجْنَا مِنْ هٰذِهِ الْقَرْیَةِ الظَّالِمِ اَهْلُهَا وَ اجْعَلْ لَّنَا مِنْ لَّدُنْكَ وَلِیًّا وَ اجْعَلْ لَّنَا مِنْ لَّدُنْكَ نَصِیْرًا
Aur tumhe kya hua hai ke tum Allah ki raah mein aur un kamzor mardon, aurton aur bachchon ki khatir nahi ladte jo kehte hain, "Aye hamare Rabb! Hamein is basti se nikal de jiske rehne wale zalim hain, aur hamare liye apni taraf se koi wali (sarparast) bana de, aur apni taraf se koi madadgar bana de."
Is ayat mein Allah Ta'ala imaan walon ko jihad ki farziyat ki yaad dilate hain, khaas taur par un mazloom aur kamzor logon ki himayat mein jo zulm ka shikar hain. Yeh ayat sawal karti hai ke tumhe kya hua hai ke tum Allah ki raah mein aur un kamzor mardon, aurton aur bachchon ki hifazat ke liye nahi ladte, jo zalim hukmaranon ke zulm se tang aa kar Allah se dua karte hain. Woh Allah se iltija karte hain ke unhein is zalim basti se nikal de aur unke liye apni taraf se koi wali (sarparast) aur madadgar muqarrar kare. Yeh ayat wazeh karti hai ke jihad sirf dushman se muqabla nahi, balkay insaniyat ki hifazat aur zulm ke khatme ke liye bhi farz hai. Musalmanon par lazim hai ke woh mazloomon ki faryad sunein aur unki madad ke liye khade hon, kyunki yeh unke deeni aur insani farz ka hissa hai.
Surah 4 : 76
اَلَّذِیْنَ اٰمَنُوْا یُقَاتِلُوْنَ فِیْ سَبِیْلِ اللّٰهِ وَ الَّذِیْنَ كَفَرُوْا یُقَاتِلُوْنَ فِیْ سَبِیْلِ الطَّاغُوْتِ فَقَاتِلُوْۤا اَوْلِیَآءَ الشَّیْطٰنِ اِنَّ كَیْدَ الشَّیْطٰنِ كَانَ ضَعِیْفًا
Jo log iman laye hain, woh Allah ki raah mein ladte hain, aur jin logon ne kufr kiya hai, woh Taghoot ki raah mein ladte hain. Pas tum Shaitan ke doston se lado, beshak Shaitan ki chaal kamzor hai.
Is ayat mein Allah Ta'ala ne iman walon aur kuffar ke maqasid-e-jang ko wazeh kiya hai. Iman wale sirf Allah ki raza aur uske deen ki sarbulandi ke liye qital karte hain, jabke kafir Taghoot (har woh cheez jiski Allah ke siwa ibadat ki jaye ya jo Allah ke ahkam ke khilaf hukm de) ki raah mein ladte hain. Taghoot Shaitan ka numainda hota hai.
Allah Ta'ala ne musalmanon ko hukm diya hai ke woh Shaitan ke doston se ladai karein. Is mein un logon se qital karne ki targheeb hai jo kufr aur shirk ko phailate hain. Ayat ke ikhtitam par Allah ne farmaya ke Shaitan ki chaal bahut kamzor hai. Isse musalmanon ko hausla milta hai ke woh Shaitan aur uske chelon se na darein, kyunke Allah ki madad unke saath hai aur Shaitan ka fareb aur uski quwwat haqeeqat mein be-bunyad hai.
Surah 4 : 77
اَلَمْ تَرَ اِلَى الَّذِیْنَ قِیْلَ لَهُمْ كُفُّوْۤا اَیْدِیَكُمْ وَ اَقِیْمُوا الصَّلٰوةَ وَ اٰتُوا الزَّكٰوةَ فَلَمَّا كُتِبَ عَلَیْهِمُ الْقِتَالُ اِذَا فَرِیْقٌ مِّنْهُمْ یَخْشَوْنَ النَّاسَ كَخَشْیَةِ اللّٰهِ اَوْ اَشَدَّ خَشْیَةً وَ قَالُوْا رَبَّنَا لِمَ كَتَبْتَ عَلَیْنَا الْقِتَالَ لَوْ لَاۤ اَخَّرْتَنَاۤ اِلٰۤى اَجَلٍ قَرِیْبٍ قُلْ مَتَاعُ الدُّنْیَا قَلِیْلٌ وَ الْاٰخِرَةُ خَیْرٌ لِّمَنِ اتَّقٰى وَ لَا تُظْلَمُوْنَ فَتِیْلًا
Kya tumne un logon ko nahi dekha jinse kaha gaya tha ke apne haath roke rakho, aur namaz qaim karo aur zakat ada karo? Phir jab un par qital farz kiya gaya to unmein se ek giroh logon se is tarah darne laga jaise Allah se dara jata hai, ya usse bhi zyada. Aur kehne lage: "Aye hamare Rab! Tune hum par qital kyun farz kar diya? Kyun na humein thodi muddat tak aur mohlat di?" Keh do: "Duniya ka faida bahut thoda hai, aur Aakhirat uske liye behtar hai jo parhezgar ho, aur tum par dhage ke barabar bhi zulm nahi kiya jayega."
Yeh ayat un logon ki halat bayan karti hai jo jihad se gurezan the. Jab unhein Makka mein zulm o sitam ke bawajood qital se roka gaya tha aur namaz o zakat ka hukm diya gaya tha, to woh jihad ke mutaliq sawal karte the. Lekin jab Madina mein jihad farz kiya gaya, to unmein se kuch log logon se Allah se bhi zyada darne lage aur qital ko na-pasand karne lage.
Unki yeh khwahish ke qital ko kuch der ke liye taal diya jaye, unki duniya parasti aur maut ke khauf ko zahir karti hai. Allah Ta'ala ne unhein jawab diya ke duniya ka faida bahut thoda hai aur Aakhirat hi parhezgaron ke liye behtar hai. Isse yeh wazeh hota hai ke duniya ki zindagi fani hai aur asal kamyabi Aakhirat mein hai. Allah kisi par dhage ke barabar bhi zulm nahi karega, har amal ka poora badla milega.
Surah 4 : 78
اَیْنَ مَا تَكُوْنُوْا یُدْرِكْكُّمُ الْمَوْتُ وَ لَوْ كُنْتُمْ فِیْ بُرُوْجٍ مُّشَیَّدَةٍ وَ اِنْ تُصِبْهُمْ حَسَنَةٌ یَّقُوْلُوْا هٰذِهٖ مِنْ عِنْدِ اللّٰهِ وَ اِنْ تُصِبْهُمْ سَیِّئَةٌ یَّقُوْلُوْا هٰذِهٖ مِنْ عِنْدِكَ قُلْ كُلٌّ مِّنْ عِنْدِ اللّٰهِ فَمَالِ هٰۤؤُلَآءِ الْقَوْمِ لَا یَكَادُوْنَ یَفْقَهُوْنَ حَدِیْثًا
Tum jahan kahin bhi hoge, maut tumhe aa pakdegi, chahe tum mazboot qilon mein hi kyun na ho. Aur agar unhein koi bhalai pahunchti hai to kehte hain: "Yeh Allah ki taraf se hai," aur agar koi burai pahunchti hai to kehte hain: "Yeh tumhari taraf se hai." Keh do: "Sab kuch Allah ki taraf se hai." To in logon ko kya ho gaya hai ke baat samajhne ke qareeb bhi nahi aate?
Is ayat mein Allah Ta'ala ne maut ki haqeeqat ko wazeh kiya hai ke woh har insan ko aa pakdegi, chahe woh kitni hi mazboot aur buland jagah par ho. Maut se farar mumkin nahi. Yeh un logon ke liye ek tanbeeh hai jo jihad se maut ke khauf ki wajah se gurezan hote hain.
Ayat ka doosra hissa munafiqeen ki soch ki nishandahi karta hai. Jab unhein koi achi cheez milti hai to woh use Allah ki taraf mansoob karte hain, lekin jab koi burai ya musibat aati hai to woh use Rasoolullah (SAW) ki taraf mansoob karte hain. Allah Ta'ala ne is ghalat soch ki tardeed karte hue farmaya ke "Sab kuch Allah ki taraf se hai". Yani achai aur burai, dono Allah ke qaza o qadar ka hissa hain. Iske bawajood, burai insan ke apne aamal ka nateeja hoti hai, jaisa ke agle ayat mein wazeh kiya gaya hai. Unki yeh soch unki kam fehmi aur haqeeqat se na-waqifiyat ko zahir karti hai.
Surah 4 : 79
مَاۤ اَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللّٰهِ وَ مَاۤ اَصَابَكَ مِنْ سَیِّئَةٍ فَمِنْ نَّفْسِكَ وَ اَرْسَلْنٰكَ لِلنَّاسِ رَسُوْلًا وَ كَفٰى بِاللّٰهِ شَهِیْدًا
Jo kuch tumhe bhalai pahunchti hai, woh Allah ki taraf se hai, aur jo kuch tumhe burai pahunchti hai, woh tumhare apne nafs ki wajah se hai. Aur humne tumhe logon ke liye Rasool banakar bheja hai, aur Allah gawah ke taur par kafi hai.
Yeh ayat pichli ayat ki wazahat hai aur neki aur burai ke sarchashme ko bayan karti hai. Jo bhi bhalai aur khairiyat insan ko pahunchti hai, woh Allah Ta'ala ki taraf se uski rehmat aur fazal se hoti hai. Jabke jo burai ya musibat aati hai, woh insan ke apne aamal aur gunahon ka nateeja hoti hai. Iska matlab yeh nahi ke Allah burai ka khaliq nahi, balki yeh ke Allah ne insan ko ikhtiyar diya hai aur uske bure aamal ki saza uske apne ikhtiyar ka phal hai.
Ayat ke aakhri hisse mein Allah Ta'ala ne Rasoolullah (SAW) ki risalat ka zikr kiya hai ke unhein tamam insaniyat ke liye Rasool banakar bheja gaya hai. Aur Allah Ta'ala khud is baat par gawah hai. Isse Rasoolullah (SAW) ki risalat ki azmat aur shaan wazeh hoti hai aur yeh bhi ke unki taleemat aur ahkam Allah ke hi ahkam hain.
Surah 4 : 80
مَنْ یُّطِعِ الرَّسُوْلَ فَقَدْ اَطَاعَ اللّٰهَ وَ مَنْ تَوَلّٰى فَمَاۤ اَرْسَلْنٰكَ عَلَیْهِمْ حَفِیْظًا
Jisne Rasool ki ita'at ki, usne darasal Allah ki ita'at ki. Aur jisne roogardani ki, to humne tumhe un par nigehban banakar nahi bheja.
Is ayat mein Rasoolullah (SAW) ki ita'at ki ahmiyat ko wazeh kiya gaya hai. Allah Ta'ala ne farmaya ke jisne Rasool ki ita'at ki, usne darasal Allah ki ita'at ki. Yeh is baat ki daleel hai ke Rasoolullah (SAW) ke ahkam aur sunnat Allah ke hi ahkam aur irshadat hain, kyunke woh apni marzi se kuch nahi kehte, balki Allah ki wahy ke mutabiq hidayat dete hain.
Sahih Bukhari mein Abu Hurairah (RA) se riwayat hai ke Rasoolullah (SAW) ne farmaya: "Jisne meri ita'at ki usne Allah ki ita'at ki, aur jisne meri nafarmani ki usne Allah ki nafarmani ki." (Bukhari: 2957)
Ayat ka doosra hissa un logon ke liye hai jo roogardani karte hain. Allah Ta'ala ne Rasoolullah (SAW) ko mukhatib karte hue farmaya ke unhein logon par nigehban ya zimmedar banakar nahi bheja gaya hai ke woh unhein zabardasti iman layein. Aap (SAW) ka kaam sirf Allah ka paigham pahunchana hai, hidayat dena Allah ka kaam hai. Har shakhs apne aamal ka khud zimmedar hoga.
Surah 4 : 81
وَ یَقُوْلُوْنَ طَاعَةٌ فَاِذَا بَرَزُوْا مِنْ عِنْدِكَ بَیَّتَ طَآئِفَةٌ مِّنْهُمْ غَیْرَ الَّذِیْ تَقُوْلُ وَ اللّٰهُ یَكْتُبُ مَا یُبَیِّتُوْنَ فَاَعْرِضْ عَنْهُمْ وَ تَوَكَّلْ عَلَى اللّٰهِ وَ كَفٰى بِاللّٰهِ وَكِیْلًا
Aur woh kehte hain ke hum farmanbardar hain, phir jab woh aap ke paas se nikalte hain to un mein se ek giroh raat ko us baat ke khilaf mansooba banata hai jo aap ne kahi thi. Aur Allah woh sab likh leta hai jo woh raat ko mansooba banate hain. Pas aap un se kinara kashi ikhtiyar karein aur Allah par bharosa karein. Aur Allah kaafi hai kaar-saz ke taur par.
Is ayat mein munafiqeen ki do-rukhi fitrat ko bayan kiya gaya hai. Woh Nabi Kareem ﷺ ke samne itaat aur farmanbardari ka izhar karte hain, lekin jab woh aap ke paas se chale jaate hain, to un mein se ek giroh raat ki tareeki mein aap ki baaton ke khilaf mansoobe banata hai aur saazishein karta hai. Allah Ta'ala unke tamam chhupe hue mansoobon se waqif hai aur unhein darj karta hai, isliye Nabi ﷺ ko unki taraf se munh pherne aur Allah par mukammal bharosa karne ka hukm diya gaya hai. Kyunke Allah hi behtareen kaar-saz hai aur woh har chupi hui baat ko jaanta hai. Is mein musalmanon ke liye bhi sabaq hai ke woh munafiqeen ki baton par tawajjo na dein aur apne mamlaat Allah ke supurd karein. Allah Ta'ala ki zaat par tawakkal hi har mushkil ka hal hai.
Surah 4 : 82
اَفَلَا یَتَدَبَّرُوْنَ الْقُرْاٰنَ وَ لَوْ كَانَ مِنْ عِنْدِ غَیْرِ اللّٰهِ لَوَجَدُوْا فِیْهِ اخْتِلَافًا كَثِیْرًا
Kya woh Quran par ghaur nahi karte? Aur agar yeh Allah ke siwa kisi aur ki taraf se hota, to woh is mein bahut ikhtilaf paate.
Yeh ayat logon ko Quran Majeed par ghaur-o-fikr (tadabbur) karne ki dawat deti hai. Allah Ta'ala farmate hain ke agar Quran Allah ke siwa kisi aur ki taraf se hota, to is mein bahut se ikhtilafat aur tanaquzat paaye jaate. Lekin Quran mein kisi qism ka ikhtilaf nahi, uski taleemat, ahkam aur khabrein har lihaaz se mutabiq aur yaksaan hain. Is mein koi insani kami ya ghalti nahi hai, balkay yeh Allah ka mukammal aur be-aeb kalaam hai. Iski yaksaaniyat aur be-misaal fasahat is baat ki daleel hai ke yeh Allah ki taraf se nazil hua hai, jo har qism ki kami se paak hai. Is par tadabbur karne se imaan mein izafa hota hai aur haqeeqat-e-deen ki gehri samajh hasil hoti hai.
Surah 4 : 83
وَ اِذَا جَآءَهُمْ اَمْرٌ مِّنَ الْاَمْنِ اَوِ الْخَوْفِ اَذَاعُوْا بِهٖ وَ لَوْ رَدُّوْهُ اِلَى الرَّسُوْلِ وَ اِلٰۤى اُولِی الْاَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِیْنَ یَسْتَنْۢبِطُوْنَهٗ مِنْهُمْ وَ لَوْ لَا فَضْلُ اللّٰهِ عَلَیْكُمْ وَ رَحْمَتُهٗ لَاتَّبَعْتُمُ الشَّیْطٰنَ اِلَّا قَلِیْلًا
Aur jab unke paas aman ya khauf ki koi khabar aati hai, to woh use phaila dete hain. Aur agar woh use Rasool ﷺ aur apne ulil amr (hukm walon) ke paas lautate, to un mein se jo baat ki teh tak pahunchne wale hain, woh use jaan lete. Aur agar tum par Allah ka fazl aur uski rehmat na hoti, to tum chand logon ke siwa shaitan ke pairokar ban jaate.
Yeh ayat musalmanon ko khabron ki tasdeeq aur tehqeeq ki ahmiyat sikhati hai. Jab unhein aman ya khauf se mutaliq koi khabar milti hai, to woh use baghair tehqeeq ke phaila dete hain, jo ke fitna aur inteshar ka sabab banta hai. Allah Ta'ala ne hukm diya hai ke aisi khabron ko Rasool ﷺ aur ulil amr (hukumat ya ilm wale) ke paas pesh kiya jaye, taake woh log jo gehri samajh aur istinbat ki salahiyat rakhte hain, uski haqeeqat jaan sakein aur sahih faisla kar sakein. Afwahon par yaqeen karna aur unhein phailana samajhdaari nahi hai.
Nabi ﷺ ne farmaya: "Kisi shakhs ke jhoota hone ke liye yahi kaafi hai ke woh har suni sunai baat ko bayan kar de." (Sahih Muslim)
Aakhir mein farmaya gaya hai ke agar tum par Allah ka fazl aur uski rehmat na hoti, to tum chand logon ke siwa shaitan ke pairokar ban jaate, jo is baat ki nishani hai ke Allah ki rehmat hi hamein gumrahi se bachati hai.
Surah 4 : 84
فَقَاتِلْ فِیْ سَبِیْلِ اللّٰهِ لَا تُكَلَّفُ اِلَّا نَفْسَكَ وَ حَرِّضِ الْمُؤْمِنِیْنَ عَسَى اللّٰهُ اَنْ یَّكُفَّ بَاْسَ الَّذِیْنَ كَفَرُوْا وَ اللّٰهُ اَشَدُّ بَاْسًا وَّ اَشَدُّ تَنْكِیْلًا
Pas Allah ki raah mein qital karo, tum par apni zaat ke siwa kisi aur ka bojh nahi dala gaya. Aur momineen ko bhi targheeb do. Ummeed hai ke Allah kafiron ki taaqat ko rok dega. Aur Allah bahut sakht taaqat wala aur bahut sakht saza dene wala hai.
Is ayat mein Nabi Kareem ﷺ ko hukm diya gaya hai ke Allah ki raah mein jihad karein. Aap par sirf apni zaat ki zimmedari hai, yani aap apni zimmedari poori karein, chahe koi aapka saath de ya na de. Iska matlab yeh nahi ke aap akele jihad karein, balkay yeh takeed hai ke apne farz ki adaigi mein kisi ki parwah na karein. Sath hi, unhein momineen ko bhi jihad ke liye targheeb dene ka hukm diya gaya hai, taake woh bhi is azeem kaam mein hissa lein. Is se ummeed hai ke Allah kafiron ki taaqat ko kamzor kar dega aur unke shar ko rok dega. Allah Ta'ala ki qudrat aur saza bahut sakht hai, isliye uski raah mein koshish karna aur uske ahkam par amal karna zaroori hai.
Jihad fi sabeelillah ki fazilat bahut hai. Nabi ﷺ ne farmaya: "Allah ki raah mein ek subah ya ek shaam nikalna duniya aur jo kuch us mein hai, us se behtar hai." (Sahih Bukhari)
Surah 4 : 85
مَنْ یَّشْفَعْ شَفَاعَةً حَسَنَةً یَّكُنْ لَّهٗ نَصِیْبٌ مِّنْهَا وَ مَنْ یَّشْفَعْ شَفَاعَةً سَیِّئَةً یَّكُنْ لَّهٗ كِفْلٌ مِّنْهَا وَ كَانَ اللّٰهُ عَلٰى كُلِّ شَیْءٍ مُّقِیْتًا
Jo koi achhi sifarish karega, uske liye us mein se hissa hoga. Aur jo koi buri sifarish karega, uske liye us mein se bojh hoga. Aur Allah har cheez par qudrat rakhne wala hai.
Yeh ayat sifarish (intercession) ke asar aur uske badle ko bayan karti hai. Jo shakhs kisi achhe kaam mein sifarish karta hai, maslan kisi mazloom ki madad karna, kisi ko neki ki taraf raghib karna, ya kisi ke haq mein gawahi dena, to usay us neki ka sawab milta hai. Aur jo shakhs kisi bure kaam mein sifarish karta hai, maslan kisi zalim ki himayat karna, kisi ko gunah ki taraf uksana, ya kisi ke khilaf jhooti gawahi dena, to usay us burai ka hissa milta hai. Is se murad yeh hai ke sifarish karne wala us kaam mein shareek ho jata hai jiski woh sifarish karta hai, chahe woh achha ho ya bura. Allah Ta'ala har cheez par qudrat rakhta hai aur har amal ka poora badla deta hai, isliye sifarish karte waqt Allah ka khauf aur insaf ka daman nahi chhodna chahiye.
Nabi ﷺ ne farmaya: "Sifarish karo, tumhein sawab milega." (Sahih Bukhari)
Surah 4 : 86
وَ اِذَا حُیِّیْتُمْ بِتَحِیَّةٍ فَحَیُّوْا بِاَحْسَنَ مِنْهَاۤ اَوْ رُدُّوْهَاؕ اِنَّ اللّٰهَ كَانَ عَلٰى كُلِّ شَیْءٍ حَسِیْبًا
Jab tumhe salaam kiya jaye to us se behtar jawab do ya usi ko lautao. Beshak Allah har cheez ka hisab lene wala hai.
Is Ayat mein Allah Ta'ala ne musalmanon ko salaam ka jawab dene ka adab sikhaya hai. Jab koi shakhs tumhe salaam kare to uske jawab mein ya to us se behtar alfaaz istemal karo, maslan agar koi 'Assalamu Alaikum' kahe to tum 'Wa Alaikumus Salaam wa Rahmatullahi wa Barakatuhu' kaho, ya kam az kam usi ke barabar jawab do, maslan 'Wa Alaikumus Salaam'.
Hazrat Abu Hurairah (R.A.) se riwayat hai ke Rasoolullah (S.A.W.) ne farmaya: "Tum jannat mein dakhil nahi ho sakte jab tak imaan na lao, aur tum imaan nahi la sakte jab tak aapas mein mohabbat na karo. Kya main tumhe aisi cheez na bataun jise karke tum aapas mein mohabbat karne lago? Aapas mein salaam ko aam karo." (Sahih Muslim: 54)
Yeh hukm is baat ki daleel hai ke Islam mein husn-e-akhlaq aur aapas mein mohabbat ko kitni ahmiyat di gayi hai. Allah Ta'ala ne farmaya ke woh har cheez ka hisab lene wala hai, is mein salaam ka jawab dena bhi shamil hai. Isliye is mamle mein bhi behtareen tareeqa ikhtiyar karna chahiye.
Surah 4 : 87
اَللّٰهُ لَاۤ اِلٰهَ اِلَّا هُوَؕ لَیَجْمَعَنَّكُمْ اِلٰى یَوْمِ الْقِیٰمَةِ لَا رَیْبَ فِیْهِؕ وَ مَنْ اَصْدَقُ مِنَ اللّٰهِ حَدِیْثًا
Allah ke siwa koi mabood nahi. Woh tumhe yaqeenan Qayamat ke din jama karega, is mein koi shak nahi. Aur Allah se zyada sachchi baat kis ki ho sakti hai?
Yeh Ayat Tauheed (Allah ki wahdaniyat) aur Yaum-e-Qayamat ke yaqeen ko wazeh karti hai. Allah Ta'ala ne farmaya ke uske siwa koi ibadat ke layaq nahi. Woh hi akela Khaliq, Malik aur Mudabbir hai. Is haqeeqat ka iqrar har musalman ke imaan ka bunyadi juzv hai.
Iske baad Allah Ta'ala ne Qayamat ke din logon ko dobara zinda karke jama karne ka zikr kiya hai. Is mein koi shak nahi ke Allah Ta'ala apni qudrat se sab ko ek din jama karega aur unke aamaal ka hisab lega. Yeh baat Quran mein kayi maqamat par dohrai gayi hai taake insaan aakhirat ki fikr kare aur apni zindagi ko uske mutabiq guzare.
Ayat ke ikhtitam par Allah Ta'ala ne farmaya ke Allah se zyada sachchi baat kis ki ho sakti hai? Yeh sawal darasal is haqeeqat ko mazeed pukhta karta hai ke Allah ka har qaul aur har waada sachcha hai. Uske waadon mein koi shubah ya taghayyur nahi ho sakta. Isliye musalmanon ko Allah ke har hukm aur khabar par mukammal yaqeen rakhna chahiye.
Surah 4 : 88
فَمَا لَكُمْ فِی الْمُنٰفِقِیْنَ فِئَتَیْنِ وَ اللّٰهُ اَرْكَسَهُمْ بِمَا كَسَبُوْاؕ اَتُرِیْدُوْنَ اَنْ تَهْدُوْا مَنْ اَضَلَّ اللّٰهُؕ وَ مَنْ یُّضْلِلِ اللّٰهُ فَلَنْ تَجِدَ لَهٗ سَبِیْلًا
Tumhe kya ho gaya hai ke munafiqeen ke bare mein do giroh ban gaye ho, jabke Allah ne unhein unke aamaal ki wajah se ulta kar diya hai? Kya tum unhein hidayat dena chahte ho jinhein Allah ne gumrah kar diya hai? Aur jise Allah gumrah kar de, to tum uske liye koi raasta nahi paoge.
Yeh Ayat munafiqeen ke bare mein musalmanon ke darmiyan paida hone wale ikhtilaf ko mukhatib karti hai. Madinah mein kuch log munafiqeen ke mamle mein narm rawaiyya ikhtiyar karna chahte the, jabke kuch sakht. Allah Ta'ala ne is par tanqeed karte hue farmaya ke tumhe kya ho gaya hai ke tum munafiqeen ke bare mein do girohon mein bat gaye ho?
Allah ne wazeh kiya ke unhein unke bad aamaal ki wajah se ulta kar diya hai, yaani unhein gumrahi mein phansa diya hai. Unki munafiqat aur dushmani ki wajah se Allah ne unhein hidayat se mehroom kar diya hai. Isliye musalmanon ko unke mamle mein shak mein nahi padna chahiye.
Ayat mein aage farmaya gaya ke kya tum unhein hidayat dena chahte ho jinhein Allah ne gumrah kar diya hai? Iska matlab hai ke jab Allah ne unki gumrahi ka faisla kar liya hai unke apne ikhtiyar aur bad-niyati ki wajah se, to tumhare liye unhein hidayat dena mumkin nahi. Jise Allah gumrah kar de, uske liye koi raasta nahi mil sakta. Is se murad yeh hai ke Allah ki marzi ke baghair koi hidayat nahi pa sakta, aur munafiqeen ne apni harkaton se khud ko is marzi se door kar liya hai.
Surah 4 : 89
وَدُّوْا لَوْ تَكْفُرُوْنَ كَمَمَا كَفَرُوْا فَتَكُوْنُوْنَ سَوَآءً فَلَا تَتَّخِذُوْا مِنْهُمْ اَوْلِیَآءَ حَتّٰى یُهَاجِرُوْا فِیْ سَبِیْلِ اللّٰهِؕ فَاِنْ تَوَلَّوْا فَخُذُوْهُمْ وَ اقْتُلُوْهُمْ حَیْثُ وَجَدْتُّمُوْهُمْ وَ لَا تَتَّخِذُوْا مِنْهُمْ وَلِیًّا وَّ لَا نَصِیْرًا
Woh to chahte hain ke tum bhi kafir ho jao jaisa ke woh kafir hain, taake tum sab barabar ho jao. Pas un mein se kisi ko apna dost na banao jab tak ke woh Allah ki raah mein hijrat na karein. Agar woh roogardani karein to unhein pakdo aur jahan pao qatl kar do, aur un mein se kisi ko apna dost ya madadgar na banao.
Is Ayat mein munafiqeen ke asal iradon ko wazeh kiya gaya hai. Woh chahte hain ke musalman bhi unki tarah kufr ikhtiyar kar lein taake sab barabar ho jayein. Is se unki dushmani aur Islam ke khilaf sazishon ka pata chalta hai. Isliye Allah Ta'ala ne musalmanon ko sakhti se mana kiya hai ke unhein apna dost ya sarparast na banayein.
Dosti ki shart yeh rakhi gayi hai ke woh Allah ki raah mein hijrat karein. Hijrat is baat ki alamat thi ke unhone kufr ke ilaqe ko chhod kar Islam ke markaz mein panah li hai aur Islam ke liye qurbani dene ko tayyar hain. Jo log hijrat nahi karte the, unka shumar munafiqeen mein hota tha ya kam az kam un par bharosa nahi kiya ja sakta tha.
Agar woh hijrat se roogardani karein aur apni dushmani par qaim rahein, to unke khilaf sakht ikhtiyar karne ka hukm diya gaya hai: unhein pakdo aur jahan pao qatl kar do. Yeh hukm us waqt ke jang ki halat aur munafiqeen ki ghaddari ke pesh-e-nazar tha, jab woh musalmanon ke khilaf dushmano se mil jate the. Aakhir mein dobara takeed ki gayi hai ke unhein apna wali (dost) ya naseer (madadgar) na banao, kyunke woh Islam aur musalmanon ke mukhlis nahi hain.
Surah 4 : 90
اِلَّا الَّذِیْنَ یَصِلُوْنَ اِلٰى قَوْمٍۭ بَیْنَكُمْ وَ بَیْنَهُمْ مِّیْثَاقٌ اَوْ جَآءُوْكُمْ حَصِرَتْ صُدُوْرُهُمْ اَنْ یُّقَاتِلُوْكُمْ اَوْ یُقَاتِلُوْا قَوْمَهُمْؕ وَ لَوْ شَآءَ اللّٰهُ لَسَلَّطَهُمْ عَلَیْكُمْ فَلَقٰتَلُوْكُمْۚ فَاِنِ اعْتَزَلُوْكُمْ فَلَمْ یُقَاتِلُوْكُمْ وَ اَلْقَوْا اِلَیْكُمُ السَّلَمَ فَمَا جَعَلَ اللّٰهُ لَكُمْ عَلَیْهِمْ سَبِیْلًا
Siwaye un logon ke jo aisi qaum se ja milte hain jin ke darmiyan aur tumhare darmiyan ahad (treaty) hai, ya woh tumhare paas is haal mein aayein ke unke seene tang ho chuke hon ke na tum se ladein aur na apni qaum se ladein. Aur agar Allah chahta to unhein tum par musallat kar deta aur woh tum se ladte. Pas agar woh tum se kinara kashi ikhtiyar karein aur tum se na ladein aur tumhari taraf sulah ka paigham dalein, to Allah ne tumhare liye un par koi raasta nahi rakha.
Yeh Ayat pichli Ayat ke hukm se kuch logon ko mustasna (exempt) karti hai. Pehla istisna un logon ke liye hai jo aisi qaum se ja milte hain jin ke sath musalmanon ka ahad (treaty) hai. Aise logon ko aman hasil hoga kyunke woh ahad shuda qaum ke zere-himayat hain, aur un par hamla karna ahad ki khilaf warzi hogi.
Doosra istisna un logon ke liye hai jo musalmanon ke paas is haal mein aayein ke unke seene tang ho chuke hon, yaani woh jang se bezaar hon aur na musalmanon se ladna chahte hon aur na apni qaum se. Yeh woh log hain jo jang se kinara kashi ikhtiyar karte hain aur aman pasand hain. Allah Ta'ala ne farmaya ke agar woh chahta to unhein tum par musallat kar deta aur woh tum se ladte, lekin usne aisa nahi kiya.
Lihaza, agar aise log tum se kinara kashi ikhtiyar karein, tum se na ladein aur tumhari taraf sulah ka paigham dalein, to Allah ne tumhare liye un par koi raasta nahi rakha. Iska matlab hai ke unke khilaf koi karwai nahi ki jayegi. Islam aman aur sulah ko tarjeeh deta hai jab dushman bhi aman ki taraf jhukein. Yeh Ayat jang ke qawaneen mein aman pasand aur ghair-janibdar logon ke huqooq ko wazeh karti hai.
Surah 4 : 4-91
سَتَجِدُوْنَ اٰخَرِیْنَ یُرِیْدُوْنَ اَنْ یَّاْمَنُوْكُمْ وَ یَاْمَنُوْا قَوْمَهُمْ كُلَّمَا رُدُّوْۤا اِلَى الْفِتْنَةِ اُرْكِسُوْا فِیْهَا فَاِنْ لَّمْ یَعْتَزِلُوْكُمْ وَ یُلْقُوْۤا اِلَیْكُمُ السَّلَمَ وَ یَكُفُّوْۤا اَیْدِیَهُمْ فَخُذُوْهُمْ وَ اقْتُلُوْهُمْ حَیْثُ ثَقِفْتُمُوْهُمْ وَ اُولٰٓئِكُمْ جَعَلْنَا لَكُمْ عَلَیْهِمْ سُلْطٰنًا مُّبِیْنًا
Tum kuch aur logon ko paoge jo tumse bhi aman chahte hain aur apni qaum se bhi. Jab kabhi unhein fitne ki taraf lautaya jata hai, woh usmein ulajh jate hain. Pas agar woh tumse kinara kashi na karein, aur tumhari taraf sulah ka paigham na phenkein, aur apne haath na rokein, to unhein pakad lo aur jahan pao qatl kar do. Aur yehi woh log hain jin par humne tumhein khuli daleel di hai.
Is ayat mein un logon ka zikr hai jo munafiqana rawaiya ikhtiyar karte hain. Woh musalmanon se bhi aman chahte hain aur apni kafir qaum se bhi. Unka maqsad dono taraf se mehfooz rehna hota hai, lekin unke dilon mein fitna aur kufr chupa hota hai. Jab bhi unhein fitne ki taraf bulaya jata hai, woh foran usmein shamil ho jate hain, yaani woh apne asal kufr ki taraf palat jate hain.
Allah Ta'ala ne musalmanon ko unke mutalliq wazeh hidayat di hai. Agar aise log tumse jang se kinara kashi na karein, tumhari taraf sulah ka paigham na bhejein, aur apne haath tum par hamla karne se na rokein, to unhein dushman samjha jaye. Aisi surat mein musalmanon ko ijazat hai ke woh unhein jahan kahin paein, pakad lein aur qatl kar dein. Allah ne musalmanon ko un par khuli daleel aur iqtidar diya hai, kyunki woh aman aur sulah ke mutalliq apne waadon mein sachche nahi hain aur musalmanon ke liye khatra bane hue hain.
Yeh ayat un logon ke liye hai jo zahiran aman ka dawa karte hain lekin batini taur par dushmanon ke sath mil kar musalmanon ke khilaf sazishon mein mulawwis rehte hain.
Surah 4 : 4-92
وَ مَا كَانَ لِمُؤْمِنٍ اَنْ یَّقْتُلَ مُؤْمِنًا اِلَّا خَطَئًا وَ مَنْ قَتَلَ مُؤْمِنًا خَطَئًا فَتَحْرِیْرُ رَقَبَةٍ مُّؤْمِنَةٍ وَّ دِیَةٌ مُّسَلَّمَةٌ اِلٰۤى اَهْلِهٖۤ اِلَّاۤ اَنْ یَّصَّدَّقُوْا فَاِنْ كَانَ مِنْ قَوْمٍ عَدُوٍّ لَّكُمْ وَ هُوَ مُؤْمِنٌ فَتَحْرِیْرُ رَقَبَةٍ مُّؤْمِنَةٍ وَ اِنْ كَانَ مِنْ قَوْمٍۭ بَیْنَكُمْ وَ بَیْنَهُمْ مِّیْثَاقٌ فَدِیَةٌ مُّسَلَّمَةٌ اِلٰۤى اَهْلِهٖ وَ تَحْرِیْرُ رَقَبَةٍ مُّؤْمِنَةٍ فَمَنْ لَّمْ یَجِدْ فَصِیَامُ شَهْرَیْنِ مُتَتَابِعَیْنِ تَوْبَةً مِّنَ اللّٰهِ وَ كَانَ اللّٰهُ عَلِیْمًا حَكِیْمًا
Aur kisi momin ke liye jaiz nahi ke woh kisi momin ko qatl kare, magar ghalti se. Aur jo shakhs kisi momin ko ghalti se qatl kar de, to us par ek momin ghulam aazad karna aur uske ghar walon ko diyat dena lazim hai, magar yeh ke woh (ghar wale) sadqa kar dein. Aur agar woh (maqtool) aisi qaum se ho jo tumhari dushman ho aur woh (maqtool) momin ho, to sirf ek momin ghulam aazad karna hai. Aur agar woh aisi qaum se ho jinke darmiyan tumhare aur unke darmiyan ahd-o-paiman ho, to uske ghar walon ko diyat dena aur ek momin ghulam aazad karna hai. Pas jo na pa sake, to us par do mahine ke musalsal roze rakhna hai, Allah ki taraf se tauba ke taur par. Aur Allah sab kuch janne wala, hikmat wala hai.
Is ayat mein Allah Ta'ala ne ghalti se kisi momin ke qatl ka hukum bayan farmaya hai. Islam mein kisi bhi momin ka qatl karna sakht haram hai, magar agar ghalti se ho jaye to uski saza aur kaffara muqarrar kiya gaya hai. Iska bunyadi maqsad jan ki hurmat ko qaim rakhna aur qatl ke asarat ko kam karna hai.
Kaffara teen suraton mein bayan kiya gaya hai:
1. Agar maqtool musalman ho aur uske waris bhi musalman hon: Qatil par ek momin ghulam aazad karna aur maqtool ke warison ko diyat (khoon baha) dena lazim hai. Warison ko ikhtiyar hai ke woh diyat maaf kar dein (sadqa kar dein).
2. Agar maqtool musalman ho lekin uski qaum dushman ho: Is surat mein sirf ek momin ghulam aazad karna hai, diyat nahi. Kyunki dushman qaum ke log diyat ke mustahiq nahi hote.
3. Agar maqtool musalman ho aur uski qaum se musalmanon ka ahd-o-paiman ho: To maqtool ke warison ko diyat dena aur ek momin ghulam aazad karna lazim hai.
Agar qatil ghulam aazad karne ki taqat na rakhe, to us par do mahine ke musalsal roze rakhna farz hai. Yeh Allah ki taraf se tauba qubool hone ka zariya hai. Allah Ta'ala sab kuch janta hai aur uske ahkamat hikmat par mabni hain.
Surah 4 : 4-93
وَ مَنْ یَّقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَآؤُهٗ جَهَنَّمُ خٰلِدًا فِیْهَا وَ غَضِبَ اللّٰهُ عَلَیْهِ وَ لَعَنَهٗ وَ اَعَدَّ لَهٗ عَذَابًا عَظِیْمًا
Aur jo shakhs kisi momin ko jaan boojh kar qatl kare, to uski saza jahannam hai, jismein woh hamesha rahega. Aur Allah us par ghazabnak hua aur us par laanat ki, aur uske liye bada azab tayyar kar rakha hai.
Is ayat mein Allah Ta'ala ne jaan boojh kar kisi momin ke qatl ki intihai shadeed saza bayan ki hai. Pichli ayat mein ghalti se qatl ka zikr tha, jabke yahan iradi qatl ka hukum hai. Islam mein insani jaan ki hurmat bahut zyada hai, aur bilkhusus ek momin ki jaan ka izala karna Allah ke nazdeek bahut bada gunah hai.
Jaan boojh kar qatl karne wale ke liye char badi sazaein bayan ki gai hain:
1. Jahannam mein hamesha rehna: Yeh is baat ki daleel hai ke yeh gunah kitna bada hai. Agarche Ahl-e-Sunnat wal Jamaat ke nazdeek koi momin hamesha jahannam mein nahi rahega, magar is ayat ki tafseer mein ulama kahte hain ke isse murad bahut lambi muddat ya uski saza ki shiddat hai, ya phir agar woh is gunah ko halal samajh kar kare.
2. Allah ka ghazab: Qatil par Allah ka ghazab nazil hota hai, jo uski narazgi ki alamat hai.
3. Allah ki laanat: Allah us par laanat karta hai, yaani usko apni rehmat se door kar deta hai.
4. Bada azab: Allah ne uske liye azeem azab tayyar kar rakha hai. Yeh sazaein is gunah ki sangini ko wazeh karti hain aur musalmanon ko isse bachne ki talqeen karti hain.
Hadees mein aata hai: "Duniya ka khatam ho jana Allah ke nazdeek ek musalman ke qatl hone se kam tar hai." (Tirmidhi)
Surah 4 : 4-94
یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْۤا اِذَا ضَرَبْتُمْ فِیْ سَبِیْلِ اللّٰهِ فَتَبَیَّنُوْا وَ لَا تَقُوْلُوْا لِمَنْ اَلْقٰۤى اِلَیْكُمُ السَّلٰمَ لَسْتَ مُؤْمِنًا تَبْتَغُوْنَ عَرَضَ الْحَیٰوةِ الدُّنْیَا فَعِنْدَ اللّٰهِ مَغَانِمُ كَثِیْرَةٌ كَذٰلِكَ كُنْتُمْ مِّنْ قَبْلُ فَمَنَّ اللّٰهُ عَلَیْكُمْ فَتَبَیَّنُوْا اِنَّ اللّٰهَ كَانَ بِمَا تَعْمَلُوْنَ خَبِیْرًا
Aye imaan walo! Jab tum Allah ki raah mein safar karo (jihad ke liye), to khoob tehqeeq kar liya karo. Aur jo shakhs tumhein salam kare, usse yeh na kaho ke tum momin nahi ho, tum duniya ki zindagi ka saman talash karte ho. Jabke Allah ke paas bahut si ghanimatein hain. Tum bhi to pehle aise hi the, phir Allah ne tum par ehsan kiya, pas khoob tehqeeq kar liya karo. Beshak Allah tumhare amaal se ba khabar hai.
Is ayat mein Allah Ta'ala ne musalmanon ko jihad ke dauran tehqeeq aur ehtiyat bartne ka hukum diya hai. Jab musalman Allah ki raah mein safar karein (jihad ke liye niklein), to unhein chahiye ke woh kisi bhi shakhs ke mutalliq faisla karne se pehle khoob tehqeeq kar lein. Khaas taur par agar koi shakhs unhein salam kare ya apni aman ka izhar kare, to usse foran yeh na keh dein ke tum momin nahi ho aur us par hamla kar dein.
Is ayat ka nuzool ek waqiye ke mutalliq hua tha jab Sahaba-e-Kiram mein se kuch ne ek shakhs ko qatl kar diya tha jisne "La ilaha illallah" kaha tha, yeh samajh kar ke usne sirf jaan bachane ke liye kaha hai. Nabi Akram (SAW) ne is par sakht narazgi ka izhar farmaya.
Hazrat Usama bin Zaid (RA) se riwayat hai ke unhone ek shakhs ko qatl kar diya tha jisne "La ilaha illallah" kaha tha. Jab Nabi Akram (SAW) ko iski khabar mili to aapne farmaya: "Kya tumne uska dil cheer kar dekha tha?" (Sahih Bukhari, Hadees: 4269)
Allah Ta'ala ne musalmanon ko duniya ke mamooli faide (ghanimatein) ke liye kisi ki jaan lene se mana kiya hai, jabke Allah ke paas be-shumar ghanimatein aur ajr hain. Musalmanon ko yaad dilaya gaya ke woh bhi pehle isi tarah the (kufr ki halat mein), phir Allah ne un par ehsan kiya aur unhein hidayat di. Isliye unhein chahiye ke woh har mamle mein tehqeeq karein. Beshak Allah har us amal se ba khabar hai jo woh karte hain.
Surah 4 : 4-95
لَا یَسْتَوِی الْقٰعِدُوْنَ مِنَ الْمُؤْمِنِیْنَ غَیْرُ اُولِی الضَّرَرِ وَ الْمُجٰهِدُوْنَ فِیْ سَبِیْلِ اللّٰهِ بِاَمْوَالِهِمْ وَ اَنْفُسِهِمْ فَضَّلَ اللّٰهُ الْمُجٰهِدِیْنَ بِاَمْوَالِهِمْ وَ اَنْفُسِهِمْ عَلَى الْقٰعِدِیْنَ دَرَجَةً وَ كُلًّا وَّعَدَ اللّٰهُ الْحُسْنٰى وَ فَضَّلَ اللّٰهُ الْمُجٰهِدِیْنَ عَلَى الْقٰعِدِیْنَ اَجْرًا عَظِیْمًا
Woh momin jo (bila uzr) baithe rehte hain, aur woh jo Allah ki raah mein apne amwal aur apni jano se jihad karte hain, barabar nahi ho sakte. Allah ne apne amwal aur apni jano se jihad karne walon ko (bila uzr) baithe rehne walon par darje mein fazilat di hai. Aur Allah ne har ek se achche (badle) ka wada kiya hai. Aur Allah ne jihad karne walon ko baithe rehne walon par azeem ajr mein fazilat di hai.
Is ayat mein Allah Ta'ala ne Allah ki raah mein jihad karne walon aur (bila uzr) gharon mein baithe rehne walon ke darmiyan farq wazeh kiya hai. Woh momin jo kisi sharai uzr (maslan beemari, budhapa, ya kamzori) ke baghair jihad se peechhe reh jate hain, woh un logon ke barabar nahi ho sakte jo apni jaan aur maal ke sath Allah ki raah mein jihad karte hain.
Allah Ta'ala ne mujahideen ko baithe rehne walon par ek darje ki fazilat di hai. Yeh fazilat unki qurbaniyon, mushaqqaton aur Allah ki raza ke liye har cheez ko qurban karne ki wajah se hai. Jihad fi Sabilillah Islam ke azeem tareen arkan mein se hai aur iska ajr bahut bada hai.
Tahum, Allah Ta'ala ne yeh bhi farmaya ke "Aur Allah ne har ek se achche (badle) ka wada kiya hai." Iska matlab hai ke jo log uzr ki wajah se jihad mein shareek nahi ho sakte, agar unki niyat sachi ho aur woh dil se jihad ki tamanna rakhte hon, to Allah unhein bhi unki niyat ke mutabiq ajr ata farmayega. Lekin jo log bila uzr baithe rehte hain, unka martaba mujahideen jaisa nahi ho sakta.
Hazrat Anas bin Malik (RA) se riwayat hai ke Nabi Akram (SAW) ne farmaya: "Jannat mein sau darje hain jo Allah ne mujahideen ke liye tayyar kiye hain, har do darjon ke darmiyan itna fasla hai jitna zameen aur aasman ke darmiyan hai." (Sahih Bukhari, Hadees: 2790)
Allah ne mujahideen ko baithe rehne walon par azeem ajr mein fazilat di hai, jo unki buland martabe ki nishani hai.
Surah 4 : 96
دَرَجٰتٍ مِّنْهُ وَ مَغْفِرَةً وَّ رَحْمَةً وَ كَانَ اللّٰهُ غَفُوْرًا رَّحِیْمًا
Us ki taraf se darjaat, maghfirat aur rehmat. Aur Allah bahut bakhshne wala, nihayat meherban hai.
Yeh ayat un logon ke liye hai jo Allah ki raah mein hijrat karte hain, jaisa ke pichli ayat mein zikr kiya gaya tha. Allah Ta'ala unhe apni taraf se buland darjaat, gunahon ki maghfirat aur khaas rehmat ataa farmata hai. Is se wazeh hota hai ke Allah ki raah mein ki gayi qurbaniyan aur hijrat be-misal ajar ka ba'is banti hain. Allah Ta'ala ne apne bandon ko yeh yaqeen dilaya hai ke uski rehmat aur bakhshish har us shakhs ke liye hai jo uski raza ke liye mushkilat bardasht karta hai.
Is ayat ke ikhtitam par Allah Ta'ala ke do sifati naam, 'Ghafoor' (bahut bakhshne wala) aur 'Raheem' (nihayat meherban), zikr kiye gaye hain. Yeh is baat ki daleel hai ke Allah apne bandon ki kotahiyon ko maaf karne wala aur un par meherban hai, khaas taur par un logon par jo uski raah mein hijrat karte hain aur uski raza ke liye takaleef uthate hain. Allah ki bakhshish aur rehmat ka darwaza hamesha khula rehta hai.
Surah 4 : 97
اِنَّ الَّذِیْنَ تَوَفّٰىهُمُ الْمَلٰٓئِكَةُ ظَالِمِیْ اَنْفُسِهِمْ قَالُوْا فِیْمَ كُنْتُمْ قَالُوْا كُنَّا مُسْتَضْعَفِیْنَ فِی الْاَرْضِ قَالُوْا اَلَمْ تَكُنْ اَرْضُ اللّٰهِ وَاسِعَةً فَتُهَاجِرُوْا فِیْهَا فَاُولٰٓئِكَ مَاْوٰىهُمْ جَهَنَّمُ وَ سَآءَتْ مَصِیْرًا
Beshak jin logon ki rooh qabz karte hain farishte is haal mein ke woh apni jaanon par zulm karne wale the, woh farishte puchenge: "Tum kis haal mein the?" Woh kahenge: "Hum zameen mein kamzor aur dabaye hue the." Farishte kahenge: "Kya Allah ki zameen wasee nahi thi ke tum us mein hijrat kar jate?" Pas aise logon ka thikana Jahannum hai, aur woh kya hi bura thikana hai.
Yeh ayat un logon ke mutalliq hai jo kufr ke mulk mein rehte hue apni jaanon par zulm karte hain, ya'ni iman ke taqazon ko poora nahi karte aur hijrat nahi karte jabke unke paas hijrat karne ki salahiyat hoti hai. Jab farishte unki rooh qabz karte hain, to unse sawal karte hain ke tum kis haal mein the? Woh jawab dete hain ke hum zameen mein kamzor aur dabaye hue the, ya'ni hamein deen par amal karne ki azadi nahi thi.
Farishte unke is uzr ko rad karte hue kehte hain: "Kya Allah ki zameen wasee nahi thi ke tum us mein hijrat kar jate?" Is se wazeh hota hai ke agar kisi jagah deen par amal karna mushkil ho jaye aur hijrat ka mauqa ho, to hijrat karna wajib ho jata hai. Jo log iske bawajood hijrat nahi karte aur kufr ke mulk mein rehte hue apni jaanon par zulm karte hain, unka thikana Jahannum hai. Yeh ayat hijrat ki ahmiyat aur uske tark karne ke khatarnak nataij ko ujagar karti hai.
Surah 4 : 98
اِلَّا الْمُسْتَضْعَفِیْنَ مِنَ الرِّجَالِ وَ النِّسَآءِ وَ الْوِلْدَانِ لَا یَسْتَطِیْعُوْنَ حِیْلَةً وَّ لَا یَهْتَدُوْنَ سَبِیْلًا
Siwaye un kamzor mardon, aurton aur bachchon ke jo koi tadbeer nahi kar sakte aur na koi raasta pa sakte hain.
Yeh ayat pichli ayat mein bayan kiye gaye hukm se un logon ko mustasna (exempt) karti hai jo waqai hijrat karne ki taaqat nahi rakhte. Is mein un kamzor mardon, aurton aur bachchon ka zikr hai jo na to hijrat ke liye koi tadbeer kar sakte hain aur na hi unhe koi raasta milta hai. Is se murad woh log hain jo budhape, beemari, ya kisi aur majboori ki wajah se safar karne ke qabil nahi, ya unke paas safar ke akhrajaat nahi, ya unhe safar ka koi zariya dastiyab nahi.
Islam mein takleef ma la yutaq (aisi zimmedari jo bardasht se bahar ho) nahi di jati. Allah Ta'ala apne bandon par unki taaqat se zyada bojh nahi dalta. Chunancha, jin logon ke paas hijrat karne ki koi surat nahi, un par hijrat wajib nahi. Yeh ayat Allah Ta'ala ki adl aur rehmat ko zahir karti hai ke woh har shakhs ki halat aur majbooriyon ko janta hai aur uske mutabiq hi ahkam jari karta hai. Aise log Allah ki rehmat aur maghfirat ke mustahiq hain.
Surah 4 : 99
فَاُولٰٓئِكَ عَسَى اللّٰهُ اَنْ یَّعْفُوَ عَنْهُمْ وَ كَانَ اللّٰهُ عَفُوًّا غَفُوْرًا
Pas aise logon se ummeed hai ke Allah unhe maaf farma dega. Aur Allah bahut maaf karne wala, nihayat bakhshne wala hai.
Yeh ayat pichli ayat (98) ka takmila hai aur un logon ke liye Allah ki rehmat aur maafi ki ummeed dilati hai jo waqai hijrat karne se majboor the. Allah Ta'ala farmata hai ke aise logon se ummeed hai ke woh unhe maaf farma dega. Is mein un kamzor mardon, aurton aur bachchon ka zikr hai jo kisi bhi tarah hijrat karne ki salahiyat nahi rakhte the. Unki majboori aur be-basi ki wajah se Allah unhe muaaf kar dega.
Ayat ke ikhtitam par Allah Ta'ala ke do sifati naam, 'Afuww' (bahut maaf karne wala) aur 'Ghafoor' (nihayat bakhshne wala), bayan kiye gaye hain. Yeh is baat ki daleel hai ke Allah Ta'ala apne bandon ki majbooriyon ko khoob janta hai aur unki kotahiyon ko maaf karne wala hai. Jo shakhs haqeeqi majboori ki wajah se Allah ke kisi hukm par amal na kar sake, Allah us par meherban hota hai aur use maaf kar deta hai. Yeh Allah ki wasee rehmat aur uski sifat-e-maghfirat ka izhar hai.
Surah 4 : 100
وَ مَنْ یُّهَاجِرْ فِیْ سَبِیْلِ اللّٰهِ یَجِدْ فِی الْاَرْضِ مُرٰغَمًا كَثِیْرًا وَّسَعَةً وَ مَنْ یَّخْرُجْ مِنْۢ بَیْتِهٖ مُهَاجِرًا اِلَى اللّٰهِ وَ رَسُوْلِهٖ ثُمَّ یُدْرِكْهُ الْمَوْتُ فَقَدْ وَ قَعَ اَجْرُهٗ عَلَى اللّٰهِ وَ كَانَ اللّٰهُ غَفُوْرًا رَّحِیْمًا
Aur jo koi Allah ki raah mein hijrat karega, woh zameen mein bahut si panah gahen aur kushadgi payega. Aur jo koi apne ghar se Allah aur uske Rasool ki taraf hijrat karte hue nikle, phir use maut aa pakde, to yaqeenan uska ajar Allah par wajib ho gaya. Aur Allah bahut bakhshne wala, nihayat meherban hai.
Yeh ayat hijrat karne walon ke liye dunya aur akhirat dono mein behtareen inamaat ka zikr karti hai. Jo shakhs Allah ki raah mein hijrat karta hai, use zameen mein bahut si panah gahen (ya'ni aman aur sukoon ki jaghen) aur kushadgi (ya'ni rizq mein barkat aur zindagi mein asani) milti hai. Yeh is baat ki daleel hai ke Allah ki raah mein ki gayi qurbaniyan kabhi zaya nahi hotin, balki unka behtareen badla dunya mein bhi milta hai.
Is ayat ka doosra hissa un logon ke liye hai jo hijrat ki niyyat se apne ghar se nikalte hain, lekin manzil tak pahunchne se pehle hi unhe maut aa jati hai. Allah Ta'ala farmata hai ke aise shakhs ka ajar Allah par wajib ho gaya. Ya'ni, unhe mukammal hijrat karne walon ka sawab milta hai, goya unhone apni hijrat mukammal kar li ho. Yeh Allah ki wasee rehmat aur fazl hai ke woh niyyat par bhi ajar deta hai.
Hazrat Umar (R.A) se riwayat hai ke Rasoolullah (S.A.W) ne farmaya: "Aamal ka daromadar niyyaton par hai, aur har shakhs ko wahi milega jiski usne niyyat ki." (Sahih Bukhari: 1, Sahih Muslim: 1907)
Ayat ke ikhtitam par Allah Ta'ala ke sifati naam 'Ghafoor' aur 'Raheem' is baat ki tasdeeq karte hain ke Allah apne bandon ko maaf karne wala aur un par meherban hai, khaas taur par un par jo uski raah mein qurbani dete hain.
Surah 4 : 101
وَ اِذَا ضَرَبْتُمْ فِی الْاَرْضِ فَلَیْسَ عَلَیْكُمْ جُنَاحٌ اَنْ تَقْصُرُوْا مِنَ الصَّلٰوةِ اِنْ خِفْتُمْ اَنْ یَّفْتِنَكُمُ الَّذِیْنَ كَفَرُوْا اِنَّ الْكٰفِرِیْنَ كَانُوْا لَكُمْ عَدُوًّا مُّبِیْنًا
Aur jab tum zameen mein safar karo, to tum par koi gunah nahi ke namaz mein kami karo, agar tumhe darr ho ke kafir tumhe fitne mein daal denge. Beshak kafir tumhare khule dushman hain.
Is ayat mein Allah Ta'ala ne musafir ke liye namaz qasr karne ki ijazat di hai. Qasr se murad hai char rakat wali namaz ko do rakat padhna. Pehle yeh hukm sirf dushman ke khauf ki surat mein tha, jaisa ke ayat ke alfaz 'agar tumhe darr ho ke kafir tumhe fitne mein daal denge' se zahir hota hai. Lekin baad mein Nabi Akram ﷺ ne safar mein aman ki halat mein bhi namaz qasr ki, jisse maloom hua ke qasr safar ki wajah se hai, na ke sirf khauf ki wajah se.
Sahih Muslim (686) mein Hazrat Ya'la bin Umayya (R.A.) farmate hain ke maine Umar (R.A.) se poocha ke Allah Ta'ala ne farmaya 'agar tumhe darr ho ke kafir tumhe fitne mein daal denge', jabke ab log aman mein hain, to aapne farmaya: 'Maine bhi Rasoolullah ﷺ se yahi poocha tha, to Aap ﷺ ne farmaya: 'Yeh Allah ki taraf se tum par sadqa hai, is sadqe ko qubool karo.'
Is hukm se musalmanon ko safar ki mushaqqat mein aasani faraham ki gayi hai, aur kafiron ko musalmanon ka khula dushman qarar diya gaya hai.
Surah 4 : 102
وَ اِذَا كُنْتَ فِیْهِمْ فَاَقَمْتَ لَهُمُ الصَّلٰوةَ فَلْتَقُمْ طَآئِفَةٌ مِّنْهُمْ مَّعَكَ وَ لْیَاْخُذُوْۤا اَسْلِحَتَهُمْ فَاِذَا سَجَدُوْا فَلْیَكُوْنُوْا مِنْ وَّرَآئِكُمْ وَ لْتَاْتِ طَآئِفَةٌ اُخْرٰى لَمْ یُصَلُّوْا فَلْیُصَلُّوْا مَعَكَ وَ لْیَاْخُذُوْا حِذْرَهُمْ وَ اَسْلِحَتَهُمْ وَدَّ الَّذِیْنَ كَفَرُوْا لَوْ تَغْفُلُوْنَ عَنْ اَسْلِحَتِكُمْ وَ اَمْتِعَتِكُمْ فَیَمِیْلُوْنَ عَلَیْكُمْ مَّیْلَةً وَّاحِدَةً وَ لَا جُنَاحَ عَلَیْكُمْ اِنْ كَانَ بِكُمْ اَذًى مِّنْ مَّطَرٍ اَوْ كُنْتُمْ مَّرْضٰۤى اَنْ تَضَعُوْۤا اَسْلِحَتَكُمْ وَ خُذُوْا حِذْرَكُمْ اِنَّ اللّٰهَ اَعَدَّ لِلْكٰفِرِیْنَ عَذَابًا مُّهِیْنًا
Aur jab tum un mein ho aur unke liye namaz qaim karo, to chahiye ke un mein se ek giroh tumhare saath khada ho aur apne hathyar liye rahe. Phir jab woh sajda kar chukein to tumhare peeche ho jayein, aur doosra giroh jisne namaz nahi padhi, woh aaye aur tumhare saath namaz padhe aur apni hifazat aur hathyar liye rahe. Kafir chahte hain ke tum apne hathyar aur saman se ghafil ho jao to woh tum par ek hi baar hamla kar dein. Aur tum par koi gunah nahi agar barish ki wajah se takleef ho ya tum beemar ho to apne hathyar rakh do. Aur apni hifazat karo. Beshak Allah ne kafiron ke liye ruswa karne wala azab tayyar kar rakha hai.
Is ayat mein Allah Ta'ala ne jung ya dushman ke khauf ki halat mein namaz padhne ka tareeqa bataya hai, jise Salat-ul-Khawf kehte hain. Is mein musalmanon ko do girohon mein taqseem kiya jata hai. Pehla giroh Imam ke saath namaz padhta hai, jab woh sajda kar lein to woh peechhe hat kar dushman ki nigrani karte hain. Phir doosra giroh aata hai aur Imam ke saath baqi namaz mukammal karta hai.
Is tareeqe ka maqsad yeh hai ke musalman namaz bhi ada karein aur dushman se ghafil bhi na hon. Allah Ta'ala ne kafiron ki fitrat bayan ki hai ke woh chahte hain ke musalman apne hathyar aur saman se ghafil ho jayein taake woh un par yakayak hamla kar dein. Is liye hifazat aur chowkanna rehna nihayat zaroori hai.
Tahum, agar barish ya beemari ki wajah se hathyar uthana mushkil ho to unhein rakhne ki ijazat hai, lekin phir bhi apni hifazat ka intezam karna lazim hai. Allah ne kafiron ke liye ruswa karne wala azab tayyar kar rakha hai.
Surah 4 : 103
فَاِذَا قَضَیْتُمُ الصَّلٰوةَ فَاذْكُرُوا اللّٰهَ قِیٰمًا وَّ قُعُوْدًا وَّ عَلٰى جُنُوْبِكُمْ فَاِذَا اطْمَاْنَنْتُمْ فَاَقِیْمُوا الصَّلٰوةَ اِنَّ الصَّلٰوةَ كَانَتْ عَلَى الْمُؤْمِنِیْنَ كِتٰبًا مَّوْقُوْتًا
Phir jab tum namaz poori kar chuko to Allah ko khade, baithe aur apni karwaton par (lete hue) yaad karo. Phir jab tum itminan mein ho jao to namaz ko poori tarah qaim karo. Beshak namaz mominon par muqarrarah waqt par farz hai.
Yeh ayat pichli ayat (Salat-ul-Khawf) ke silsile ko jari rakhte hue, namaz ke baad bhi Allah ke zikr ki ahmiyat ko bayan karti hai. Chahe khauf ki halat ho ya aman ki, musalman ko har waqt, har halat mein – khade, baithe ya lete hue – Allah ko yaad karte rehna chahiye. Yeh is baat ki daleel hai ke Allah ka zikr kabhi tark nahi kiya ja sakta, khaas taur par mushkil waqton mein.
Jab khauf ki halat khatam ho jaye aur itminan naseeb ho, to namaz ko uske mukammal tareeqe aur shara'i sharton ke mutabiq ada karna farz hai. Ayat ke ikhtitam mein wazeh kiya gaya hai ke 'Beshak namaz mominon par muqarrarah waqt par farz hai.' Isse namaz ki farziyat aur uske auqat ki pabandi ki takeed hoti hai. Namaz Islam ka ek bunyadi rukun hai jise kisi bhi halat mein tark nahi kiya ja sakta, siwaye un suraton ke jahan shariat ne rukhsat di ho.
Surah 4 : 104
وَ لَا تَهِنُوْا فِی ابْتِغَآءِ الْقَوْمِ اِنْ تَكُوْنُوْا تَاْلَمُوْنَ فَاِنَّهُمْ یَاْلَمُوْنَ كَمَا تَاْلَمُوْنَ وَ تَرْجُوْنَ مِنَ اللّٰهِ مَا لَا یَرْجُوْنَ وَ كَانَ اللّٰهُ عَلِیْمًا حَكِیْمًا
Aur dushman ke peecha karne mein himmat na haro. Agar tumhe takleef pahunchti hai to unhein bhi waisi hi takleef pahunchti hai jaisi tumhe pahunchti hai. Aur tum Allah se woh umeed rakhte ho jo woh nahi rakhte. Aur Allah sab kuch janne wala, hikmat wala hai.
Is ayat mein musalmanon ko dushman ke muqable mein himmat na haarne aur sabr se kaam lene ki talqeen ki gayi hai. Allah Ta'ala farmate hain ke agar tumhe jung mein takleef pahunchti hai, to dushman ko bhi waisi hi takleef pahunchti hai. Jung ki mushaqqat aur takleef dono fareeqon ko hoti hai, lekin musalmanon aur kafiron ke darmiyan ek bunyadi farq hai.
Woh farq yeh hai ke musalman Allah se ajar-o-sawab aur Jannat ki umeed rakhte hain, jabke kafir aisi koi umeed nahi rakhte. Unki jung sirf dunya ki gharaaz ke liye hoti hai, isliye unka jazba kamzor ho jata hai. Musalmanon ke paas akhirat ki kamyabi ka yaqeen hota hai jo unhein har mushkil mein mazboot rakhta hai. Allah Ta'ala 'Aleem' (sab kuch janne wala) aur 'Hakeem' (hikmat wala) hai, woh apne bandon ke halaat se waqif hai aur unke liye behtareen faisle karta hai.
Hazrat Jabir bin Abdullah (R.A.) se riwayat hai ke Rasoolullah ﷺ ne farmaya: 'Momin ka mamla ajeeb hai, uske har mamle mein khair hai.' (Sahih Muslim, 2999)
Surah 4 : 105
اِنَّاۤ اَنْزَلْنَاۤ اِلَیْكَ الْكِتٰبَ بِالْحَقِّ لِتَحْكُمَ بَیْنَ النَّاسِ بِمَاۤ اَرٰىكَ اللّٰهُ وَ لَا تَكُنْ لِّلْخَآئِنِیْنَ خَصِیْمًا
Beshak humne tumhari taraf kitab haq ke saath nazil ki hai taake tum logon ke darmiyan uske mutabiq faisla karo jo Allah ne tumhe dikhaya hai. Aur tum khayanat karne walon ki taraf se jhagadne wale na bano.
Is ayat mein Allah Ta'ala ne Nabi Akram ﷺ ko mukhatib karte hue farmaya hai ke un par Quran ko haq ke saath nazil kiya gaya hai taake woh logon ke darmiyan Allah ke bataye hue tareeqe ke mutabiq faisla karein. Yeh is baat ki daleel hai ke Islam mein qanoon aur adl ka sarchashma sirf aur sirf Allah ki kitab hai. Nabi ﷺ ka har faisla Allah ki hidayat ke mutabiq hota tha, jismein insani khwahishat ka koi dakhal nahi hota tha.
Ayat ka doosra hissa ek ahem hidayat deta hai: 'Aur tum khayanat karne walon ki taraf se jhagadne wale na bano.' Isse murad hai ke kisi bhi aise shakhs ki himayat na ki jaye jo khayanat ya dhoke ka murtakib ho, chahe woh kitna hi qareebi kyun na ho. Adl aur insaaf ke taqaze hain ke haq ka saath diya jaye aur batil ki himayat se parhez kiya jaye.
Yeh ayat Bani Ufair ki kahani ke pas manzar mein nazil hui thi, jismein ek shakhs ne chori ki aur ilzam ek yahoodi par lagane ki koshish ki thi. (Tirmidhi, 3036)
Isse yeh sabaq milta hai ke hukmaran aur qazi ko hamesha haq aur insaaf ke saath khada hona chahiye, aur kisi bhi dabao ya rishtedari ki wajah se haq se nahi hatna chahiye.
Surah 4 : 106
وَ اسْتَغْفِرِ اللّٰهَ١ؕ اِنَّ اللّٰهَ كَانَ غَفُوْرًا رَّحِیْمًاۚ
Aur Allah se maghfirat talab karo. Beshak Allah bakhshne wala, nihayat meharban hai.
Is ayat mein Allah Ta'ala ne Nabi Akram ﷺ ko aur unke zariye tamam ummat ko hukm diya hai ke woh Allah se maghfirat talab karein. Yeh hukm us waqiye ke baad aaya hai jahan Nabi ﷺ ko ghalatfehmi mein ek mujrim ki himayat se roka gaya tha. Is se zahir hota hai ke insani fitrat mein ghalti ka imkan hai, aur jab ghalti ho jaye to Allah se maghfirat talab karna behtareen amal hai.
Ayat ke ikhtitam par Allah Ta'ala ne apni do sifatein bayan ki hain: Ghafoor (bakhshne wala) aur Raheem (nihayat meharban). Yeh is baat ki daleel hai ke Allah apne bandon ki tauba aur maghfirat ki talab ko qubool karta hai aur un par reham farmata hai. Is se ummat ko umeed aur hosla milta hai ke agar woh sachche dil se tauba karein to Allah unke gunahon ko maaf kar dega.
Surah 4 : 107
وَ لَا تُجَادِلْ عَنِ الَّذِیْنَ یَخْتَانُوْنَ اَنْفُسَهُمْ١ؕ اِنَّ اللّٰهَ لَا یُحِبُّ مَنْ كَانَ خَوَّانًا اَثِیْمًاۚۙ
Aur un logon ki taraf se jhagda na karo jo apni jaanon par khayanat karte hain. Beshak Allah usay pasand nahi karta jo bada khayanat karne wala, gunahgar ho.
Yeh ayat us waqiye ke pas manzar mein nazil hui jab ek shakhs (Tu'mah ibn Ubayriq) ne chori ki aur phir ilzam kisi aur par laga diya. Allah Ta'ala ne Nabi Akram ﷺ ko saaf taur par hukm diya ke aise logon ki taraf se jhagda na karein jo apni jaanon par khayanat karte hain. Yahan 'apni jaanon par khayanat karna' se murad gunah karna, zulm karna aur Allah ke ahkamat ki mukhalifat karna hai.
Allah Ta'ala ne mazeed farmaya ke Allah usay pasand nahi karta jo bada khayanat karne wala, gunahgar ho. Is se wazeh hota hai ke Allah Ta'ala khayanat aur gunah ko sakhti se napasand farmata hai. Jo shakhs khayanat karta hai, woh sirf doosron ka haq nahi marta balkay apni aakhirat ko bhi tabah karta hai. Is ayat mein musalmanon ko sikhaya gaya hai ke woh haq ka saath dein, chahe woh unke apne khilaf hi kyun na ho, aur kisi mujrim ki himayat na karein.
Surah 4 : 108
یَّسْتَخْفُوْنَ مِنَ النَّاسِ وَ لَا یَسْتَخْفُوْنَ مِنَ اللّٰهِ وَ هُوَ مَعَهُمْ اِذْ یُبَیِّتُوْنَ مَا لَا یَرْضٰى مِنَ الْقَوْلِ١ؕ وَ كَانَ اللّٰهُ بِمَا یَعْمَلُوْنَ مُحِیْطًا
Woh logon se chhupte hain aur Allah se nahi chhupte, halanke woh unke saath hota hai jab woh raat ko aisi baatein thehrate hain jinhe Allah pasand nahi karta. Aur Allah unke sab aamal ka ihata kiye hue hai.
Is ayat mein un logon ki munafiqat aur jahalat ko be naqab kiya gaya hai jo apne bure aamal ko logon se chhupane ki koshish karte hain, lekin Allah se nahi chhupte. Woh yeh bhool jate hain ke Allah har waqt unke saath hai aur unke har amal se ba khabar hai.
Khas taur par is waqiye mein, jab unhone raat ke waqt aisi baatein thehrayi theen jinhe Allah pasand nahi karta tha, tab bhi Allah unke saath tha aur unki har baat sun raha tha. Is se murad unki saazishein aur ghalat mansoobe hain jo woh chori ke ilzam ko chhupane ke liye bana rahe the. Ayat ke ikhtitam par farmaya gaya ke Allah unke sab aamal ka ihata kiye hue hai, yani Allah Ta'ala unke zahir aur batin, chhupi aur khuli har cheez ko janta hai aur us par mukammal qabza rakhta hai. Yeh un logon ke liye ek sakht tanbeeh hai jo Allah ki nigrani se ghafil ho kar gunah karte hain.
Surah 4 : 109
هٰۤاَنْتُمْ هٰۤؤُلَآءِ جٰدَلْتُمْ عَنْهُمْ فِی الْحَیٰوةِ الدُّنْیَا١۫ فَمَنْ یُّجَادِلُ اللّٰهَ عَنْهُمْ یَوْمَ الْقِیٰمَةِ اَمْ مَّنْ یَّكُوْنُ عَلَیْهِمْ وَكِیْلًا
Khabardar! Tum hi woh log ho jinhone duniya ki zindagi mein unki taraf se jhagda kiya. To Qayamat ke din Allah se unki taraf se kaun jhagdega, ya kaun unka zimmedar hoga?
Yeh ayat un logon ko mukhatib karti hai jinhone duniya ki zindagi mein mujrimon aur khayanat karne walon ki himayat ki aur unki taraf se jhagda kiya. Allah Ta'ala unhein tanbeeh karte hue farmata hai ke tumne to duniya mein unki taraf se jhagda kar liya, lekin Qayamat ke din Allah ke saamne unki taraf se kaun jhagdega?
Qayamat ka din woh din hoga jab har shakhs apne aamal ka jawabdeh hoga aur koi kisi ka bojh nahi utha sakega. Us din na koi sifarish karne wala hoga aur na koi zimmedar banne wala, siwaye unke jinhe Allah ijazat de. Is ayat ka maqsad logon ko yeh ehsas dilana hai ke duniya ki himayat aur sifarish aakhirat mein koi faida nahi degi. Haqeeqat mein, jo log batil ki himayat karte hain, woh apne aap ko bhi khatre mein dalte hain. Isliye, har musalman ko chahiye ke woh sirf haq aur insaf ka saath de, chahe uske liye kitni hi mushkilat kyun na hon.
Surah 4 : 110
وَ مَنْ یَّعْمَلْ سُوْٓءًا اَوْ یَظْلِمْ نَفْسَهٗ ثُمَّ یَسْتَغْفِرِ اللّٰهَ یَجِدِ اللّٰهَ غَفُوْرًا رَّحِیْمًا
Aur jo koi bura kaam kare ya apni jaan par zulm kare, phir Allah se maghfirat talab kare, to woh Allah ko bakhshne wala, nihayat meharban payega.
Pichli ayaton mein khayanat aur gunahgaron ki himayat se mana kiya gaya tha, lekin is ayat mein Allah Ta'ala ne rehmat aur maghfirat ka darwaza khol diya hai. Yeh ayat har us shakhs ke liye umeed ka paigham hai jo ghalti kar baitha ho, chahe woh koi bada gunah ho ya apni jaan par zulm (yani koi bhi aisa amal jo aakhirat ke liye nuqsan deh ho).
Allah Ta'ala farmata hai ke jo koi bura kaam kare ya apni jaan par zulm kare, phir Allah se maghfirat talab kare, to woh Allah ko bakhshne wala, nihayat meharban payega. Is mein shart sirf yeh hai ke maghfirat ki talab sachche dil se ho aur gunah se tauba ki jaye. Allah Ta'ala ki sifatein Ghafoor aur Raheem is baat ki zamanat hain ke woh apne tauba karne wale bandon ko maaf kar deta hai. Is ayat se yeh bhi maloom hota hai ke Allah ki rehmat uske ghazab par ghalib hai aur woh apne bandon ko tauba ka mauqa deta hai, chahe unke gunah kitne hi bade kyun na hon.
Surah 4 : 111
وَ مَنْ یَّكْسِبْ اِثْمًا فَاِنَّمَا یَكْسِبُهٗ عَلٰى نَفْسِهٖ وَ كَانَ اللّٰهُ عَلِیْمًا حَكِیْمًا
Aur jo shakhs koi gunah kamata hai, to woh sirf apni zaat ke liye kamata hai. Aur Allah khoob janne wala, hikmat wala hai.
Yeh ayat is bunyadi usool ko wazeh karti hai ke har shakhs apne amaal ka khud zimmedar hai. Jab koi insaan koi gunah karta hai, chahe woh chota ho ya bada, uska bojh aur uske bure nataij usi par aayenge. Koi doosra shakhs uske gunah ki zimmedari nahi uthayega. Islam mein fard ki zimmedari ka tasawwur bahut wazeh hai, jaisa ke Quran mein doosri jagah bhi farmaya gaya hai: "Koi bojh uthane wala kisi doosre ka bojh nahi uthayega." (Surah Fatir: 18)
Allah Ta'ala ne is ayat ke ikhtitam par apni do sifaton ka zikr kiya hai: Al-Aleem (khoob janne wala) aur Al-Hakeem (hikmat wala). Iska matlab yeh hai ke Allah har gunah aur uske karne wale ko khoob janta hai, aur uske faisle hikmat par mabni hote hain. Woh kisi par zulm nahi karta aur har amal ka sahih badla deta hai.
Surah 4 : 112
وَ مَنْ یَّكْسِبْ خَطِیْٓئَةً اَوْ اِثْمًا ثُمَّ یَرْمِ بِهٖ بَرِیْٓئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَّ اِثْمًا مُّبِیْنًا
Aur jo shakhs koi choti ya badi khata ya gunah kamata hai, phir usay kisi be-gunah par daal deta hai, to usne yaqeenan bohtan aur khula gunah apne zimme le liya.
Yeh ayat un logon ki sakht mazammat karti hai jo apni ghalti ya gunah ka ilzam kisi be-gunah par laga dete hain. Jab koi shakhs khud koi khata (choti ghalti) ya ism (bada gunah) karta hai aur phir apni zimmedari se bachne ke liye ya kisi aur maqsad se, us ilzam ko kisi masoom par daal deta hai, to usne ek bahut bada jurm kiya. Quran is amal ko bohtan (jhoota ilzam) aur ism-e-mubeen (khula gunah) qaraar deta hai.
Ahadith mein bhi be-gunah par ilzam lagane ki sakht waeed aayi hai. Sahih Bukhari aur Muslim mein hai ke Rasoolullah ﷺ ne farmaya: "Kya main tumhe sabse bade gunahon ke bare mein na bataun?" Teen martaba farmaya. Sahaba ne arz kiya: "Kyun nahi, Ya Rasoolullah!" Aap ﷺ ne farmaya: "Allah ke saath shirk karna, aur walidain ki nafarmani karna." Phir aap ﷺ takiya lagaye hue the, seedhe ho kar baithe aur farmaya: "Khabardar! Aur jhooti gawaahi dena, khabardar! Aur jhooti gawaahi dena." Is ayat ka pas-e-manzar ek waqiye se mutalliq hai jahan ek chor ne apni chori ka ilzam ek yahoodi par lagane ki koshish ki thi. Isse maloom hota hai ke be-gunah ko phansana Allah ke nazdeek nihayat na-pasandeeda amal hai.
Surah 4 : 113
وَ لَوْ لَا فَضْلُ اللّٰهِ عَلَیْكَ وَ رَحْمَتُهٗ لَهَمَّتْ طَّآئِفَةٌ مِّنْهُمْ اَنْ یُّضِلُّوْكَ وَ مَا یُضِلُّوْنَ اِلَّاۤ اَنْفُسَهُمْ وَ مَا یَضُرُّوْنَكَ مِنْ شَیْءٍ وَ اَنْزَلَ اللّٰهُ عَلَیْكَ الْكِتٰبَ وَ الْحِكْمَةَ وَ عَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ وَ كَانَ فَضْلُ اللّٰهِ عَلَیْكَ عَظِیْمًا
Aur agar Allah ka fazl aur uski rehmat aap par na hoti, to un mein se ek giroh ne aapko gumrah karne ka irada kar liya tha. Lekin woh sirf apni zaaton ko gumrah karte hain aur aapko kuch bhi nuqsan nahi pahuncha sakte. Aur Allah ne aap par Kitab aur Hikmat nazil ki hai aur aapko woh kuch sikhaya hai jo aap nahi jante the. Aur Allah ka fazl aap par bahut bada hai.
Yeh ayat Rasoolullah ﷺ par Allah Ta'ala ke azeem fazl aur rehmat ko numaya karti hai. Is ayat mein ishara hai ke kuch log, jin mein munafiqeen ya kamzor imaan wale shamil the, Nabi ﷺ ko ghalat faisla karne par uksana chahte the, khas taur par us waqiye ke pas-e-manzar mein jahan ek chor ka muamla tha. Lekin Allah ne apne Nabi ko unki sazishon se mehfooz rakha.
Allah Ta'ala ne wazeh kiya ke aise log apni koshishon se sirf apni zaaton ko gumrah karte hain aur Nabi ﷺ ko koi nuqsan nahi pahuncha sakte. Allah ne aap par Kitab (Quran) aur Hikmat (Sunnat) nazil ki, aur aapko woh ilm ata kiya jo aap pehle nahi jante the. Yeh ilm sirf deeni nahi balki duniya ke muamlaat aur insaniyat ki hidayat ke liye bhi tha. Isse sabit hota hai ke Allah ki hifazat aur uski taleem ke baghair Nabi ﷺ bhi ghalti se mehfooz nahi the, aur yeh Allah ka bahut bada fazl tha ke usne aapko har qism ki gumrahi se bachaya aur aapko mukammal hidayat ata ki.
Surah 4 : 114
لَا خَیْرَ فِیْ كَثِیْرٍ مِّنْ نَّجْوٰىهُمْ اِلَّا مَنْ اَمَرَ بِصَدَقَةٍ اَوْ مَعْرُوْفٍ اَوْ اِصْلَاحٍۭ بَیْنَ النَّاسِ وَ مَنْ یَّفْعَلْ ذٰلِكَ ابْتِغَآءَ مَرْضَاتِ اللّٰهِ فَسَوْفَ نُؤْتِیْهِ اَجْرًا عَظِیْمًا
Unki aksar sargoshiyon mein koi bhalai nahi, siwaye uske jo sadqa ka hukm de, ya neki ka, ya logon ke darmiyan sulah karaye. Aur jo shakhs Allah ki raza mandi hasil karne ke liye yeh kaam karega, to hum usay yaqeenan bahut bada ajar denge.
Yeh ayat sargoshiyon (secret conversations) ke bare mein ek ahem usool bayan karti hai. Aam taur par, logon ki chupke chupke ki jane wali baton mein koi bhalai nahi hoti, kyunke aksar woh burai, chugli, ya fitna-fasad par mabni hoti hain. Lekin Allah Ta'ala ne teen qism ki sargoshiyon ko is se mustasna (exempt) kiya hai, jin mein bhalai aur sawab hai:
Jo shakhs bhi yeh kaam sirf Allah ki raza mandi hasil karne ki niyat se karega, Allah usay bahut bada ajar ata karega. Is ayat se yeh bhi maloom hota hai ke Islam mein ijtemai aur muasharti behtari ko kitni ahmiyat di gayi hai. Logon ke darmiyan sulah karana, neki ki dawat dena, aur sadqa ki targheeb dena, yeh sab woh amaal hain jo muashre mein aman aur khushhali late hain, aur in par Allah ki taraf se azeem sawab ka wada hai.
Surah 4 : 115
وَ مَنْ یُّشَاقِقِ الرَّسُوْلَ مِنْۢ بَعْدِ مَا تَبَیَّنَ لَهُ الْهُدٰى وَ یَتَّبِعْ غَیْرَ سَبِیْلِ الْمُؤْمِنِیْنَ نُوَلِّهٖ مَا تَتَوَلّٰى وَ نُصْلِهٖ جَهَنَّمَ وَ سَآءَتْ مَصِیْرًا
Aur jo shakhs Rasool ki mukhalifat karega, jabke us par hidayat wazeh ho chuki ho, aur momineen ke raste ke siwa kisi aur raste par chale, to hum usay usi taraf pher denge jidhar woh khud phir gaya, aur usay Jahannam mein daakhil karenge, aur woh bahut bura thikana hai.
Yeh ayat un logon ke liye ek sakht tanbeeh hai jo hidayat wazeh ho jane ke baad bhi Rasoolullah ﷺ ki mukhalifat karte hain. Is mein do bunyadi jurm bayan kiye gaye hain:
Allah Ta'ala ne farmaya hai ke aise shakhs ko usi taraf pher diya jayega jidhar woh khud phir gaya hai, yaani usay uski gumrahi mein chhod diya jayega. Aur uska anjam Jahannam hoga, jo ke bahut bura thikana hai. Is ayat se ijma' (momineen ke ijma'i raye) ki ahmiyat bhi wazeh hoti hai, kyunke Rasool ki mukhalifat ke saath-saath momineen ke raste se inhiraf ko bhi sakht jurm qaraar diya gaya hai. Iska matlab hai ke deen ke bunyadi usoolon aur ahkamaat mein ummat ke ijma' se hatna bhi gumrahi ka sabab hai.
Surah 4 : 116
اِنَّ اللّٰهَ لَا یَغْفِرُ اَنْ یُّشْرَكَ بِهٖ وَ یَغْفِرُ مَا دُوْنَ ذٰلِكَ لِمَنْ یَّشَآءُ وَ مَنْ یُّشْرِكْ بِاللّٰهِ فَقَدْ ضَلَّ ضَلٰلًۢا بَعِیْدًا
Beshak Allah is baat ko nahi bakhshta ke uske saath kisi ko shareek kiya jaye, aur iske siwa jo kuch hai jise chahe bakhsh deta hai. Aur jo Allah ke saath shareek karta hai, woh yaqeenan bahut door ki gumraahi mein ja pada.
Is Ayah mein Allah Ta'ala ne wazeh farmaya hai ke shirk (Allah ke saath kisi ko shareek karna) ek aisa gunah hai jise woh hargiz maaf nahi karega. Yeh Islam ka bunyadi aqeeda hai ke Allah Ta'ala apni zaat, sifat aur ikhtiyarat mein yakta hai. Uske saath kisi aur ko shareek thehrana uski tauheed ke khilaaf hai aur sabse bada zulm hai.
Iske bar-aks, shirk ke ilawa deegar tamaam gunah, chahe woh kitne hi bade kyun na hon, Allah Ta'ala apni marzi se jise chahe maaf kar sakta hai. Yeh uski rehmat aur maghfirat ki wusat ko zahir karta hai. Lekin shirk karne wala shakhs, jab tak woh shirk par qaim rahe aur tauba na kare, woh Allah ki maghfirat se mehroom rahega. Ayah ke aakhri hisse mein farmaya gaya hai ke jo Allah ke saath shirk karta hai, woh bahut door ki gumraahi mein ja pada, yaani usne seedhi raah se bahut door ka rasta ikhtiyar kar liya hai aur uski hidayat ki umeed kam ho jati hai jab tak woh shirk se tauba na kare.
Surah 4 : 117
اِنْ یَّدْعُوْنَ مِنْ دُوْنِهٖۤ اِلَّاۤ اِنٰثًا وَ اِنْ یَّدْعُوْنَ اِلَّا شَیْطٰنًا مَّرِیْدًا
Woh uske siwa nahi pukaarte magar aurton ko (buto ko jinhe aurton ke naam diye gaye hain), aur woh nahi pukaarte magar sarkash shaitan ko.
Yeh Ayah mushrikeen ke but-parasti ke aqeede ki tardeed karti hai. Allah Ta'ala farmata hai ke woh log Allah ke siwa jin hastiyon ko pukaarte hain, woh darasal aurton ke naam par rakhe gaye but hain (jaise Lat, Manat, Uzza, jo ke mushrikeen ke nazdeek deviyan theen). Is se unke aqeede ki kamzori aur be-bunyadi wazeh hoti hai.
Mazeed, Ayah mein yeh bhi bataya gaya hai ke haqeeqat mein woh in buto ko pukaar kar sarkash shaitan ko pukaarte hain. Iska matlab yeh hai ke shaitan hi unhe in buto ki ibadat par uksata hai aur unhe gumrahi ke raaste par dalta hai. Shaitan unke dilon mein waswase dalta hai aur unhe Allah ke siwa doosron ki ibadat karne par amada karta hai. Is tarah, but-parasti darasal shaitan ki pairwi aur uske behkawe mein aana hai, jo insaan ko Allah ki tauheed se door kar deta hai.
Surah 4 : 118
لَّعَنَهُ اللّٰهُ وَ قَالَ لَاَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِیْبًا مَّفْرُوْضًا
Allah ne us par laanat ki hai, aur usne kaha: "Mai tere bandon mein se apna ek muqarrar hissa zaroor loonga."
Is Ayah mein Allah Ta'ala ne shaitan par laanat ki hai. Laanat ka matlab hai Allah ki rehmat se doori aur uski narazgi. Yeh is baat ki daleel hai ke shaitan Allah ka sabse bada dushman hai aur usne insaniyat ko gumrah karne ka azm kar rakha hai.
Ayah ke doosre hisse mein shaitan ka qaul bayan kiya gaya hai, jab usne Allah se kaha tha: "Mai tere bandon mein se apna ek muqarrar hissa zaroor loonga." Yeh uske takabbur aur insano ko gumrah karne ke pukhta irade ko zahir karta hai. Shaitan ka maqsad hai ke woh Allah ke bandon ko seedhi raah se bhatka de aur unhe apne saath jahannum mein le jaye. Woh insano ko shirk, bid'at aur har qism ke gunahon mein mubtala karne ki koshish karta hai taake woh Allah ki ita'at se munh mod len. Is tarah, yeh Ayah shaitan ki dushmani aur uske gumrah karne ke mansoobon se aagah karti hai.
Surah 4 : 119
وَّ لَاُضِلَّنَّهُمْ وَ لَاُمَنِّیَنَّهُمْ وَ لَاٰمُرَنَّهُمْ فَلَیُبَتِّكُنَّ اٰذَانَ الْاَنْعَامِ وَ لَاٰمُرَنَّهُمْ فَلَیُغَیِّرُنَّ خَلْقَ اللّٰهِ وَ مَنْ یَّتَّخِذِ الشَّیْطٰنَ وَلِیًّا مِّنْ دُوْنِ اللّٰهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِیْنًا
Aur mai unhe zaroor gumrah karunga, aur unhe jhooti ummeedein dilaunga, aur unhe hukm doonga to woh janwaron ke kaan kaatenge, aur unhe hukm doonga to woh Allah ki banawat ko badal denge. Aur jo Allah ke siwa shaitan ko apna dost banata hai, to yaqeenan woh khule nuqsan mein pada.
Is Ayah mein shaitan ke gumrah karne ke chand tareeqe bayan kiye gaye hain. Shaitan kahta hai ke woh insano ko gumrah karega, unhe jhooti ummeedein dilayega (jaise lambi zindagi ki khwahish, duniya ki mohobbat, aur aakhirat se ghaflat). Woh unhe aise kaam karne ka hukm dega jo Allah ki shariat ke khilaaf hon, maslan janwaron ke kaan kaatna (jo jahiliyat mein buto ke naam par kiya jata tha) aur Allah ki banawat ko badal dena (jismein fitrat mein tabdeeli, jaise khasi karna, tattoo banwana, ya Allah ke ahkamaat ko badalna shamil hai).
Ayah ke aakhri hisse mein Allah Ta'ala ne wazeh kiya hai ke jo shakhs Allah ke siwa shaitan ko apna dost banata hai, woh yaqeenan khule nuqsan mein pada. Shaitan ki dosti insaan ko duniya aur aakhirat dono mein tabahi ki taraf le jati hai. Uska anjaam sirf aur sirf ruswai aur jahannum ki aag hai. Isliye, har musalman ko shaitan ki saazishon se hoshiyar rehna chahiye aur sirf Allah ko apna wali aur madadgar banana chahiye.
Surah 4 : 120
یَعِدُهُمْ وَ یُمَنِّیْهِمْ وَ مَا یَعِدُهُمُ الشَّیْطٰنُ اِلَّا غُرُوْرًا
Woh unse waade karta hai aur unhe jhooti ummeedein dilata hai. Aur shaitan unse jo waade karta hai woh sirf dhoka hai.
Yeh Ayah shaitan ki fitrat aur uske farebi tareeqon ko mazeed wazeh karti hai. Allah Ta'ala farmata hai ke shaitan insano se waade karta hai aur unhe jhooti ummeedein dilata hai. Yeh waade aur ummeedein aksar duniya ki zeenat, maal-o-daulat, shohrat aur haram lazzaton se mutalliq hoti hain. Shaitan insano ko yeh ehsaas dilata hai ke woh unki khwahishat poori kar sakta hai aur unhe behtar mustaqbil de sakta hai.
Lekin Ayah ke aakhri hisse mein iski haqeeqat bayan ki gayi hai: "Aur shaitan unse jo waade karta hai woh sirf dhoka hai." Shaitan ke waadon mein koi sachai nahi hoti. Woh sirf insano ko behkata hai taake woh Allah ki ita'at se ghafil ho jayen aur gunahon mein mubtala ho kar apni aakhirat barbaad kar len. Jab insaan shaitan ke behkawe mein aa kar uski pairwi karta hai, to woh use tanha chhod deta hai aur uski koi madad nahi karta. Isliye, musalman ko chahiye ke woh shaitan ke farebi waadon se bach kar sirf Allah par bharosa kare aur uske ahkamaat ki pairwi kare.
Surah 4 : 121
اُولٰٓئِكَ مَاْوٰىهُمْ جَهَنَّمُ وَ لَا یَجِدُوْنَ عَنْهَا مَحِیْصًا
Unka thikana Jahannam hai, aur woh us se bachne ka koi rasta nahi paayenge.
Is Ayah mein un logon ke anjaam ka zikr hai jinhone bad-amali aur kufr ko ikhtiyar kiya. Pichli ayaton mein unke bure aamal aur Allah ki hudood se tajawuz ka bayan tha. Allah Ta'ala farmate hain ke aise logon ka thikana jahannam hai, jahan se unhe nikalne ya bachne ka koi rasta nahi milega. Yeh unke aamal ka seedha nateeja hai. Quran-e-Kareem mein kayi maqamaat par jahannam ki shiddat aur uske azab se bachne ki targheeb di gayi hai. Isse wazeh hota hai ke duniya mein kiye gaye har amal ka hisab hoga aur uski jaza ya saza mil kar rahegi. Allah Ta'ala insano ko bar bar is anjaam se darate hain taake woh apni zindagi ko sahih simt mein le jaayen.
Surah 4 : 122
وَ الَّذِیْنَ اٰمَنُوْا وَ عَمِلُوا الصّٰلِحٰتِ سَنُدْخِلُهُمْ جَنّٰتٍ تَجْرِیْ مِنْ تَحْتِهَا الْاَنْهٰرُ خٰلِدِیْنَ فِیْهَاۤ اَبَدًا وَعْدَ اللّٰهِ حَقًّا وَ مَنْ اَصْدَقُ مِنَ اللّٰهِ قِیْلًا
Aur jo log imaan laaye aur nek amal kiye, hum unhe aisi jannaton mein dakhil karenge jinke neeche nahrein behti hongi, woh un mein hamesha hamesha rahenge. Yeh Allah ka sacha wada hai, aur Allah se zyada sachi baat kehne wala kaun hai?
Is Ayah mein un logon ke liye khushkhabri hai jo imaan laaye aur nek amal kiye. Pichli Ayah mein bad-amalon ke anjaam ka zikr tha, aur ab is Ayah mein Allah Ta'ala ne mominon aur saleh aamal karne walon ke liye Jannat ka wada farmaya hai. Unhe aisi jannaton mein dakhil kiya jayega jinke neeche nahrein behti hongi, aur woh wahan hamesha hamesha rahenge. Yeh Allah ka sacha wada hai, aur Allah se zyada sachi baat kehne wala koi nahi. Is Ayah mein imaan aur amal-e-saleh ko Jannat mein dakhile ki shart qarar diya gaya hai. Allah ka wada haq hai aur us mein koi shaq nahi. Isse mominon ko taskeen milti hai aur unke imaan mein mazbooti aati hai.
Surah 4 : 123
لَیْسَ بِاَمَانِیِّكُمْ وَ لَاۤ اَمَانِیِّ اَهْلِ الْكِتٰبِ مَنْ یَّعْمَلْ سُوْٓءًا یُّجْزَ بِهٖ وَ لَا یَجِدْ لَهٗ مِنْ دُوْنِ اللّٰهِ وَلِیًّا وَّ لَا نَصِیْرًا
Na tumhari aarzuon par hai aur na Ahle Kitab ki aarzuon par. Jo koi bura amal karega, usko uski saza di jayegi, aur woh Allah ke siwa apna koi dost aur madadgar nahi payega.
Yeh Ayah is ghalat fehmi ko door karti hai ke nijaat sirf aarzuon ya kisi khaas nasl se talluq rakhne par mabni hai, chahe woh Musalmanon ki aarzuain hon ya Ahle Kitab ki. Allah Ta'ala ne wazeh farmaya ke jaza-o-saza ka daromadar sirf aur sirf aamal par hai. Jo koi bura amal karega, usko uski saza di jayegi, aur woh Allah ke siwa apna koi dost ya madadgar nahi payega. Isse adl-e-Ilahi ka usool wazeh hota hai ke har shakhs apne aamal ka khud zimmedar hai. Deen-e-Islam mein kisi qism ki nasli ya mazhabi tafreeq nahi, balki amal ki bunyad par hi faisla hoga. Yeh Ayah insaan ko apne aamal ki islah ki taraf raghib karti hai.
Surah 4 : 124
وَ مَنْ یَّعْمَلْ مِنَ الصّٰلِحٰتِ مِنْ ذَكَرٍ اَوْ اُنْثٰى وَ هُوَ مُؤْمِنٌ فَاُولٰٓئِكَ یَدْخُلُوْنَ الْجَنَّةَ وَ لَا یُظْلَمُوْنَ نَقِیْرًا
Aur jo koi nek amal karega, chahe woh mard ho ya aurat, aur woh momin ho, toh aise log jannat mein dakhil honge aur un par zarra barabar bhi zulm nahi kiya jayega.
Is Ayah mein pichli Ayah ke mauzu ko mazeed wazeh kiya gaya hai. Allah Ta'ala farmate hain ke jo koi bhi nek amal karega, chahe woh mard ho ya aurat, bashartike woh momin ho, toh aise log jannat mein dakhil honge. Aur un par zarra barabar bhi zulm nahi kiya jayega, yani unke aamal ka poora poora badla diya jayega. Is Ayah se Islam mein mard aur aurat ke darmiyan barabari ka usool wazeh hota hai, khaas taur par jaza-o-saza ke mamle mein. Nek aamal aur imaan hi nijaat ki bunyad hain, aur Allah Ta'ala kisi ke haq ko kam nahi karte. Yeh Allah ke adl aur uski rahmat ka saboot hai ke woh kisi ki mehnat ko zaya nahi karte.
Surah 4 : 125
وَ مَنْ اَحْسَنُ دِیْنًا مِّمَّنْ اَسْلَمَ وَجْهَهٗ لِلّٰهِ وَ هُوَ مُحْسِنٌ وَّ اتَّبَعَ مِلَّةَ اِبْرٰهِیْمَ حَنِیْفًا وَ اتَّخَذَ اللّٰهُ اِبْرٰهِیْمَ خَلِیْلًا
Aur us shakhs se behtar deen wala kaun ho sakta hai jisne apna chehra Allah ke liye jhuka diya ho, aur woh neki karne wala ho, aur Ibrahim ke deen-e-hanif ki pairwi ki ho? Aur Allah ne Ibrahim ko apna dost bana liya tha.
Is Ayah mein behtareen deen ki tareef bayan ki gayi hai. Sabse behtar deen us shakhs ka hai jisne apna chehra mukammal taur par Allah ke liye jhuka diya ho, yani usne Allah ke samne mukammal itaat aur farmanbardari ikhtiyar kar li ho. Aur woh neki karne wala ho (muhsin), yani uske aamal mein ihsan aur khuloos ho. Mazeed yeh ke woh Ibrahim (AS) ke deen-e-hanif ki pairwi kare, jo ke shirk se paak aur yaksooi par mabni tha. Allah Ta'ala ne Ibrahim (AS) ko apna dost (Khalil) bana liya tha, jo unki azmat aur Allah se qurbat ki nishani hai. Is Ayah mein Islam, Ihsan aur Tawheed ke bunyadi usoolon ko jama kar diya gaya hai, aur Ibrahim (AS) ko ek misali namuna pesh kiya gaya hai.
Surah 4 : 126
وَ لِلّٰهِ مَا فِی السَّمٰوٰتِ وَ مَا فِی الْاَرْضِ وَ كَانَ اللّٰهُ بِكُلِّ شَیْءٍ مُّحِیْطًا
Aur Allah hi ke liye hai jo kuch aasmanon mein hai aur jo kuch zameen mein hai. Aur Allah har cheez par ghalib hai.
Is ayat mein Allah Ta'ala apni kamil badshahat aur qudrat ka bayan farmata hai. Wohi har cheez ka malik hai jo aasmanon aur zameen mein hai, uski milkiyat mein koi shareek nahi. Uska ilm har cheez par haawi hai aur uski qudrat har shai par ghalib hai. Is mein insanon ko yeh paigham diya gaya hai ke woh sirf Allah ki ibadat karein aur usi par bharosa rakhein, kyunki har cheez usi ke ikhtiyar mein hai. Allah Ta'ala ki zaat har had se paak hai aur uski sifaat mein koi uski misl nahi. Woh har cheez ko ghere hue hai, uski qudrat aur ilm se koi cheez bahar nahi. Is ayat ka maqsad yeh hai ke insaan Allah ki azmat aur uski be-inteha qudrat ko pehchane aur uske samne ajizi ikhtiyar kare.
Surah 4 : 127
وَ یَسْتَفْتُوْنَكَ فِی النِّسَآءِ قُلِ اللّٰهُ یُفْتِیْكُمْ فِیْهِنَّ وَ مَا یُتْلٰى عَلَیْكُمْ فِی الْكِتٰبِ فِیْ یَتٰمَى النِّسَآءِ الّٰتِیْ لَا تُؤْتُوْنَهُنَّ مَا كُتِبَ لَهُنَّ وَ تَرْغَبُوْنَ اَنْ تَنْكِحُوْهُنَّ وَ الْمُسْتَضْعَفِیْنَ مِنَ الْوِلْدَانِ وَ اَنْ تَقُوْمُوْا لِلْیَتٰمٰى بِالْقِسْطِ وَ مَا تَفْعَلُوْا مِنْ خَیْرٍ فَاِنَّ اللّٰهَ كَانَ بِهٖ عَلِیْمًا
Aur log aapse aurton ke baare mein fatwa talab karte hain. Keh dijiye, Allah tumhe unke baare mein fatwa deta hai, aur jo kitaab mein tum par padha jata hai, un yateem aurton ke baare mein jinhe tum woh nahi dete jo unke liye muqarrar kiya gaya hai aur tum unse nikah karne ki khwahish rakhte ho, aur kamzor bachchon ke baare mein, aur yeh ke tum yateemon ke saath insaf karo. Aur jo bhi tum bhalai karoge, beshak Allah usse khoob waqif hai.
Is ayat mein log Nabi Kareem ﷺ se aurton ke huqooq ke mutalliq fatwa talab karte hain. Allah Ta'ala khud jawab deta hai aur yateem aurton ke huqooq ki wazahat farmata hai. Khaas taur par un yateem aurton ka zikr hai jinhe unka mahr ya wirasat ka haq nahi diya jata tha aur log unse sirf unke maal ki wajah se nikah karna chahte the ya unhe nikah se rok kar latka dete the. Allah Ta'ala ne unke huqooq ki hifazat ka hukm diya. Isi tarah kamzor bachchon (mustaz'afeen minal wildan) ke huqooq ki bhi hifazat ka hukm diya gaya hai. Musalmanon ko hukm diya gaya hai ke woh yateemon ke saath insaf karein aur unke huqooq poore karein. Is ayat ke ikhtitam par farmaya gaya ke tum jo bhi bhalai karoge, Allah usse khoob waqif hai aur uska ajar zaroor dega.
Surah 4 : 128
وَ اِنِ امْرَاَةٌ خَافَتْ مِنْۢ بَعْلِهَا نُشُوْزًا اَوْ اِعْرَاضًا فَلَا جُنَاحَ عَلَیْهِمَاۤ اَنْ یُّصْلِحَا بَیْنَهُمَا صُلْحًا وَ الصُّلْحُ خَیْرٌ وَ اُحْضِرَتِ الْاَنْفُسُ الشُّحَّ وَ اِنْ تُحْسِنُوْا وَ تَتَّقُوْا فَاِنَّ اللّٰهَ كَانَ بِمَا تَعْمَلُوْنَ خَبِیْرًا
Aur agar koi aurat apne shohar ki taraf se bad-akhlaqi ya be-rukhi ka khauf mehsoos kare, to un dono par koi gunah nahi ke woh aapas mein sulah kar lein. Aur sulah behtar hai. Aur nafson mein lalach (shuh) maujood hai. Aur agar tum ehsan karo aur taqwa ikhtiyar karo, to beshak Allah tumhare amaal se khoob waqif hai.
Yeh ayat miya biwi ke darmiyan ikhtilafat ki surat mein sulah ki ahmiyat ko bayan karti hai. Agar koi aurat apne shohar ki taraf se bad-akhlaqi (nushooz) ya be-rukhi (i'raaz) ka khauf mehsoos kare, to un dono par koi gunah nahi ke woh aapas mein sulah kar lein. Islam mein sulah ko behtar qarar diya gaya hai, kyunki yeh rishton ko bachati hai aur gharon ko tootne se rokti hai. Allah Ta'ala ne farmaya ke "Sulah behtar hai." Iske saath hi insani fitrat ka zikr kiya gaya hai ke nafson mein lalach (shuh) maujood hoti hai, jo kabhi kabhi insaf se rok deti hai. Lekin agar miya biwi ehsan aur taqwa ikhtiyar karein, yaani ek doosre ke huqooq ada karne mein kushada dili dikhayein aur Allah se darte hue faisle karein, to Allah Ta'ala unke amaal se khoob waqif hai aur uska behtareen ajar dega.
Surah 4 : 129
وَ لَنْ تَسْتَطِیْعُوْۤا اَنْ تَعْدِلُوْا بَیْنَ النِّسَآءِ وَ لَوْ حَرَصْتُمْ فَلَا تَمِیْلُوْا كُلَّ الْمَیْلِ فَتَذَرُوْهَا كَالْمُعَلَّقَةِ وَ اِنْ تُصْلِحُوْا وَ تَتَّقُوْا فَاِنَّ اللّٰهَ كَانَ غَفُوْرًا رَّحِیْمًا
Aur tum har giz aurton ke darmiyan poora insaf nahi kar sakoge, chahe kitni hi koshish kar lo. Pas tum poori tarah ek taraf na jhuk jao ke doosri ko latka hua chhod do. Aur agar tum islah karo aur taqwa ikhtiyar karo, to beshak Allah bakhshne wala, nihayat meherban hai.
Is ayat mein Allah Ta'ala ne muta'addid biwiyon wale shakhs ko mukhatib kiya hai. Farmaya ke tum dil ke mailan mein aurton ke darmiyan poora insaf nahi kar sakoge, chahe kitni hi koshish kar lo. Yeh insani fitrat hai ke dil kisi ek ki taraf zyada jhuk sakta hai. Lekin iska matlab yeh nahi ke zahiri huqooq mein bhi insaf na kiya jaye. Isliye hukm diya gaya hai ke tum poori tarah ek taraf na jhuk jao ke doosri biwi ko latka hua (na shadi shuda na talaq shuda) chhod do. Is se murad yeh hai ke uske bunyadi huqooq, maslan kharch, rehne ki jagah aur baari, mein kami na ki jaye. Agar tum islah karo aur Allah se darte hue taqwa ikhtiyar karo, to beshak Allah Ta'ala bakhshne wala, nihayat meherban hai.
Hadees mein aata hai ke Nabi Kareem ﷺ ne farmaya: "Aye Allah, yeh meri taqseem hai us mein jo mere ikhtiyar mein hai, pas tu mujh par us mein malamat na farma jo tere ikhtiyar mein hai aur mere ikhtiyar mein nahi." (Tirmidhi 1140, Abu Dawud 2134)
Surah 4 : 130
وَ اِنْ یَّتَفَرَّقَا یُغْنِ اللّٰهُ كُلًّا مِّنْ سَعَتِهٖ وَ كَانَ اللّٰهُ وَاسِعًا حَكِیْمًا
Aur agar woh dono (miya biwi) alag ho jayein, to Allah apni wus'at se har ek ko ghani kar dega. Aur Allah wus'at wala, hikmat wala hai.
Yeh ayat miya biwi ke darmiyan judai (talaq) ki surat mein Allah Ta'ala ki wus'at aur hikmat ka zikr karti hai. Agar kisi wajah se miya biwi ke darmiyan sulah na ho sake aur woh alag hone par majboor ho jayein, to Allah Ta'ala apni wus'at aur fazal se har ek ko ghani kar dega. Iska matlab yeh hai ke Allah un dono ke liye rizq aur behtari ke darwaze khol dega, aur unhe ek doosre ki zaroorat nahi rahegi. Yeh ayat un logon ke liye tasalli ka ba'is hai jo talaq ke baad mustaqbil ke mutalliq pareshan hote hain. Allah Ta'ala ki zaat wus'at wali aur hikmat wali hai, woh har haal mein apne bandon ke liye behtareen tadbeer karta hai. Is mein yeh bhi ishara hai ke kabhi kabhi judai mein bhi behtari hoti hai jo Allah ki hikmat ka hissa hai.
Surah 4 : 131
وَ لِلّٰهِ مَا فِی السَّمٰوٰتِ وَ مَا فِی الْاَرْضِ وَ لَقَدْ وَصَّیْنَا الَّذِیْنَ اُوْتُوا الْكِتٰبَ مِنْ قَبْلِكُمْ وَ اِیَّاكُمْ اَنِ اتَّقُوا اللّٰهَ وَ اِنْ تَكْفُرُوْا فَاِنَّ لِلّٰهِ مَا فِی السَّمٰوٰتِ وَ مَا فِی الْاَرْضِ وَ كَانَ اللّٰهُ غَنِیًّا حَمِیْدًا
Aur Allah hi ka hai jo kuch aasmanon mein hai aur jo kuch zameen mein hai. Aur beshak humne un logon ko jo tumse pehle kitab diye gaye the aur tumko bhi yahi naseehat ki hai ke Allah se daro. Aur agar tum kufr karoge to beshak Allah hi ka hai jo kuch aasmanon mein hai aur jo kuch zameen mein hai. Aur Allah be-niyaz, qabil-e-tareef hai.
Is Ayat mein Allah Ta'ala apni mutlaq badshahat aur milkiyat ka izhar farmate hain ke aasmanon aur zameen mein jo kuch bhi hai, sab usi ka hai. Iske baad Allah Ta'ala ne pehli ummaton aur ummat-e-Muhammadi (ﷺ) dono ko ek hi bunyadi naseehat ki hai: Allah se daro (Taqwa ikhtiyar karo). Yeh Taqwa hi har khair ki bunyad hai. Agar log kufr ikhtiyar karte hain ya Allah ke ahkamat se ro gardani karte hain, to isse Allah ki azmat ya uski badshahat mein koi kami nahi aati. Allah Ta'ala kisi ka mohtaj nahi, woh Ghani (be-niyaz) hai aur apni zaat mein Hameed (qabil-e-tareef) hai, chahe koi uski tareef kare ya na kare. Logon ka kufr unhi ke liye nuqsan deh hai, Allah Ta'ala isse bala-tar hai.
Surah 4 : 132
وَ لِلّٰهِ مَا فِی السَّمٰوٰتِ وَ مَا فِی الْاَرْضِ وَ كَفٰى بِاللّٰهِ وَكِیْلًا
Aur Allah hi ka hai jo kuch aasmanon mein hai aur jo kuch zameen mein hai. Aur Allah kaafi hai kaar-saz ke taur par.
Yeh Ayat pichli Ayat ke mafhoom ko mazeed wazeh karti hai. Allah Ta'ala phir se farmate hain ke aasmanon aur zameen ki har cheez usi ki milkiyat hai. Iske baad farmaya gaya ke Allah hi kaafi hai kaar-saz ke taur par (Wakeel). Iska matlab hai ke jab Allah Ta'ala har cheez ka malik hai aur har shai par uski qudrat hai, to wohi har mamle mein bharosa karne ke qabil hai. Wohi bandon ke muamlaat ko durust karne wala, unki hifazat karne wala aur unki zarooriyat ko poora karne wala hai. Jo shakhs Allah par tawakkal karta hai, Allah uske liye kaafi ho jata hai. Is mein momineen ke liye tasalli aur mushrikeen ke liye tanbeeh hai ke Allah ke siwa kisi aur ko apna kaar-saz samajhna be-faida hai.
Surah 4 : 133
اِنْ یَّشَاْ یُذْهِبْكُمْ اَیُّهَا النَّاسُ وَ یَاْتِ بِاٰخَرِیْنَ وَ كَانَ اللّٰهُ عَلٰى ذٰلِكَ قَدِیْرًا
Agar woh chahe to tum sab logon ko le jaye aur doosron ko le aaye. Aur Allah is par poori qudrat rakhta hai.
Is Ayat mein Allah Ta'ala apni mutlaq qudrat aur ikhtiyar ka bayan farmate hain. Woh farmate hain ke agar woh chahe to ae logon, tum sab ko duniya se fana kar de aur tumhari jagah doosri makhlooq ya doosri qaumon ko le aaye. Is mein insano ko unki kamzori aur Allah ki azmat ka ehsaas dilaya gaya hai. Koi bhi qaum ya fard Allah ki qudrat se bahar nahi. Allah Ta'ala ne pehle bhi kai qaumon ko unke gunahon ki wajah se halak kiya aur unki jagah doosri qaumon ko abad kiya. Is Ayat mein insano ko apni haisiyat aur Allah ki qudrat-e-kamila ka dars diya gaya hai taake woh Allah ke ahkamat ki pairwi karein aur uski nafarmani se bachein. Allah Ta'ala har cheez par poori qudrat rakhta hai.
Surah 4 : 134
مَنْ كَانَ یُرِیْدُ ثَوَابَ الدُّنْیَا فَعِنْدَ اللّٰهِ ثَوَابَ الدُّنْیَا وَ الْاٰخِرَةِ وَ كَانَ اللّٰهُ سَمِیْعًۢا بَصِیْرًا
Jo koi duniya ka sawab chahta hai to Allah hi ke paas duniya aur akhirat ka sawab hai. Aur Allah sunne wala, dekhne wala hai.
Is Ayat mein un logon ko mukhatib kiya gaya hai jo sirf duniya ki daulat aur faide ke peeche bhagte hain. Allah Ta'ala farmate hain ke jo koi sirf duniya ka sawab chahta hai, to usko maloom hona chahiye ke duniya aur akhirat dono ka sawab Allah hi ke paas hai. Yani, agar koi shakhs sirf duniya ki talab mein laga rahega to woh akhirat ke azeem sawab se mehroom ho jayega. Halaanke Allah Ta'ala ke paas dono jahan ki khair maujood hai. Momineen ko chahiye ke woh apni koshishon aur ibadaton se duniya aur akhirat dono ki bhalai talab karein. Allah Ta'ala Sami' (sunne wala) hai, woh bandon ki duaein aur niyatein sunta hai, aur Baseer (dekhne wala) hai, woh unke amaal aur iradon ko dekhta hai. Isliye har amal mein ikhlas aur sahih niyat honi chahiye.
Surah 4 : 135
یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا كُوْنُوْا قَوّٰمِیْنَ بِالْقِسْطِ شُهَدَآءَ لِلّٰهِ وَ لَوْ عَلٰۤى اَنْفُسِكُمْ اَوِ الْوَالِدَیْنِ وَ الْاَقْرَبِیْنَ اِنْ یَّكُنْ غَنِیًّا اَوْ فَقِیْرًا فَاللّٰهُ اَوْلٰى بِهِمَا فَلَا تَتَّبِعُوا الْهَوٰۤى اَنْ تَعْدِلُوْا وَ اِنْ تَلْوٗۤا اَوْ تُعْرِضُوْا فَاِنَّ اللّٰهَ كَانَ بِمَا تَعْمَلُوْنَ خَبِیْرًا
Ae imaan walo! Insaaf par qaim rehne wale bano, Allah ke liye gawahi dene wale, chahe woh tumhare apne khilaf ho ya tumhare walidain aur rishtedaron ke khilaf. Agar koi ghani ho ya faqeer, to Allah un dono ka tumse zyada khayal rakhne wala hai. Pas apni khwahishat ki pairwi na karo ke insaaf se hat jao. Aur agar tum baat ko ghumao ya pehlu bacha jao, to beshak Allah tumhare amaal se khoob waqif hai.
Ae imaan walo! Tum par farz hai ke insaaf par qaim raho aur Allah ke liye sachchi gawahi do, chahe woh gawahi tumhare apne khilaf ho, ya tumhare walidain ya rishtedaron ke khilaf. Is Ayat mein adalat aur insaaf ki buland tareen satah ka hukum diya gaya hai. Insaaf karte waqt kisi ki amiri ya ghurbat ka khayal nahi rakhna chahiye, kyunki Allah Ta'ala un dono ka tumse zyada khayal rakhne wala hai. Yani, agar tum ghareeb ke haq mein faisla doge to Allah uski kifaalat karega, aur agar ameer ke khilaf faisla doge to Allah uski zarooriyat poori karega. Apni nafsani khwahishat ki pairwi na karo taake insaaf se na hat jao. Agar tum gawahi dene mein hera pheri karoge ya usse gurez karoge, to yaad rakho ke Allah tumhare har amal se khoob waqif hai aur woh uska hisab lega. Is Ayat mein qanoon ki bala-dasti aur insaaf ki farziyat par zor diya gaya hai.
Surah 4 : 136
یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْۤا اٰمِنُوْا بِاللّٰهِ وَ رَسُوْلِهٖ وَ الْكِتٰبِ الَّذِیْ نَزَّلَ عَلٰى رَسُوْلِهٖ وَ الْكِتٰبِ الَّذِیْۤ اَنْزَلَ مِنْ قَبْلُ١ؕ وَ مَنْ یَّكْفُرْ بِاللّٰهِ وَ مَلٰٓئِكَتِهٖ وَ كُتُبِهٖ وَ رُسُلِهٖ وَ الْیَوْمِ الْاٰخِرِ فَقَدْ ضَلَّ ضَلٰلًۢا بَعِیْدًا
Aye imaan walo! Allah par, uske Rasool par, aur us Kitaab par jo usne apne Rasool par nazil ki hai, aur un kitabon par jo usse pehle nazil ki theen, imaan lao. Aur jo koi Allah ka, uske farishton ka, uski kitabon ka, uske Rasoolon ka aur Qayamat ke din ka inkar kare, to beshak woh bahut door ki gumrahi mein ja pada.
Is ayat mein Allah Ta'ala imaan walon ko mukammal imaan lane ka hukm de raha hai. Is mein Allah par, uske Rasool (Muhammad ﷺ) par, Quran par, aur tamam pichli kitabon par imaan lana shamil hai. Iske sath farishton, Rasoolon aur Qayamat ke din par imaan bhi zaroori hai. Yeh sab imaan ke bunyadi arkaan hain.
Jo in mein se kisi ek ka bhi inkar karta hai, woh gumrahi mein mubtala ho jata hai. Yeh ayat imaan ke arkaan ki wazahat karti hai aur batati hai ke in sab par yaqeen rakhna Islam ki bunyad hai. Kufr in arkaan mein se kisi ek ko bhi na manna hai, aur aisa shakhs hidayat se door ho jata hai aur kabhi bhi sahi raah nahi pa sakta.
Surah 4 : 137
اِنَّ الَّذِیْنَ اٰمَنُوْا ثُمَّ كَفَرُوْا ثُمَّ اٰمَنُوْا ثُمَّ كَفَرُوْا ثُمَّ ازْدَادُوْا كُفْرًا لَّمْ یَكُنِ اللّٰهُ لِیَغْفِرَ لَهُمْ وَ لَا لِیَهْدِیَهُمْ سَبِیْلًاؕ
Beshak jin logon ne imaan laya, phir kufr kiya, phir imaan laya, phir kufr kiya, phir kufr mein aur badh gaye, Allah unko hargiz nahi bakhshega aur na unko koi raah dikhayega.
Yeh ayat un logon ka zikr karti hai jo imaan aur kufr ke darmiyan mutaraddid rehte hain, baar baar imaan late hain aur phir kufr ikhtiyar karte hain, aur aakhir mein kufr mein itne badh jate hain ke us par mustaqil ho jate hain. Allah Ta'ala aise logon ko maaf nahi karega aur na hi unhein hidayat ki raah dikhayega, kyunki unhone khud apne liye hidayat ke darwaze band kar diye hain.
Is se murad woh log hain jo imaan ko mazaaq samajhte hain ya munafiqat ka shikar hote hain. Unka dil hidayat qubool karne ke liye tayyar nahi hota, isliye un par hidayat ke darwaze band kar diye jate hain. Yeh ayat munafiqeen ki halat ko wazeh karti hai jo kabhi imaan ka izhar karte hain aur kabhi kufr ki taraf jhuk jate hain, aur is tarah woh Allah ki rehmat se door ho jate hain.
Surah 4 : 138
بَشِّرِ الْمُنٰفِقِیْنَ بِاَنَّ لَهُمْ عَذَابًا اَلِیْمَاۙ
Munafiqeen ko khushkhabri suna do ke unke liye dardnaak azaab hai.
Is ayat mein Allah Ta'ala Rasoolullah ﷺ ko hukm de raha hai ke munafiqeen ko dardnaak azaab ki "khushkhabri" suna dein. Yeh "khushkhabri" darasal ek tanz hai aur unke liye shadeed dhamki hai. Munafiqeen woh log hain jo zahiran imaan ka daawa karte hain lekin batini taur par kufr aur Islam dushmani rakhte hain. Unka yeh dohra rawaiya Allah ke nazdeek sakht na-pasandida hai.
Unki saza kafiron se bhi zyada shadeed hogi, jaisa ke Quran mein doosri jagah farmaya gaya hai ke munafiqeen jahannum ke sabse nichle darje mein honge. Unki munafiqat sirf zahiri taur par logon ko dhoka dene ke liye hoti hai, jabke Allah unke dilon ke raaz se waqif hai. Isliye unka anjaam nihayat bura aur takleef deh hoga.
Surah 4 : 139
اِ۟لَّذِیْنَ یَتَّخِذُوْنَ الْكٰفِرِیْنَ اَوْلِیَآءَ مِنْ دُوْنِ الْمُؤْمِنِیْنَ١ؕ اَیَبْتَغُوْنَ عِنْدَهُمُ الْعِزَّةَ فَاِنَّ الْعِزَّةَ لِلّٰهِ جَمِیْعًاؕ
Woh log jo momineen ko chhod kar kafiron ko apna dost banate hain. Kya woh unke paas izzat talash karte hain? To beshak izzat to sab ki sab Allah hi ke liye hai.
Yeh ayat munafiqeen ki ek aur alamat bayan karti hai ke woh momineen ko chhod kar kafiron se dosti karte hain aur unhein apna sathi banate hain. Woh shayad yeh gumaan karte hain ke kafiron se dosti karke unhein izzat aur taaqat milegi. Lekin Allah Ta'ala wazeh farmata hai ke izzat aur ghalba sirf Allah hi ke paas hai. Jo shakhs izzat chahta hai use chahiye ke Allah aur uske Rasool ki itaat kare aur momineen se dosti rakhe.
Kafiron se dosti karna aur un par bharosa karna sirf zillat aur ruswai ka sabab banta hai, kyunki asal quwwat aur izzat ka malik sirf Allah hai. Allah Ta'ala ne Surah Al-Imran mein bhi farmaya hai ke momineen, momineen ko chhod kar kafiron ko apna dost na banayen. Is se pata chalta hai ke Islami muashre mein dosti aur wafadari sirf Allah aur uske Rasool ke liye aur musalmanon ke liye honi chahiye.
Surah 4 : 140
وَ قَدْ نَزَّلَ عَلَیْكُمْ فِی الْكِتٰبِ اَنْ اِذَا سَمِعْتُمْ اٰیٰتِ اللّٰهِ یُكْفَرُ بِهَا وَ یُسْتَهْزَاُ بِهَا فَلَا تَقْعُدُوْا مَعَهُمْ حَتّٰى یَخُوْضُوْا فِیْ حَدِیْثٍ غَیْرِهٖۤ١ۖ٘ اِنَّكُمْ اِذًا مِّثْلُهُمْ١ؕ اِنَّ اللّٰهَ جَامِعُ الْمُنٰفِقِیْنَ وَ الْكٰفِرِیْنَ فِیْ جَهَنَّمَ جَمِیْعَاۙ
Aur Allah Ta'ala ne tum par Kitaab mein yeh hukm nazil kiya hai ke jab tum suno ke Allah ki aayaton ka inkar kiya ja raha hai aur unka mazaaq udaya ja raha hai, to unke paas na baitho jab tak ke woh kisi aur baat mein mashghool na ho jayen. Warna tum bhi unhi jaise hoge. Beshak Allah munafiqeen aur kafiron ko jahannum mein ikattha karega.
Is ayat mein Allah Ta'ala momineen ko ek ahem hidayat de raha hai ke jab woh aisi majlison mein hon jahan Allah ki aayaton ka inkar kiya ja raha ho ya unka mazaaq udaya ja raha ho, to unhein chahiye ke woh wahan se uth jayen aur us majlis mein shamil na rahen jab tak ke woh log kisi aur topic par baat na karne lagen. Iski wajah yeh hai ke agar koi shakhs aisi majlis mein baitha rehta hai aur us kufr aur istihza par khamosh rehta hai, to woh bhi unhi jaisa ho jata hai.
Yeh hukm is baat par zor deta hai ke momin ko kufr aur be-hurmati ke mahol se door rehna chahiye. Allah Ta'ala ne wazeh kar diya hai ke munafiqeen aur kafiron ko jahannum mein ikattha kiya jayega, jo unke bure anjaam ki nishani hai. Is hukm ka maqsad musalmanon ke imaan aur izzat ki hifazat karna hai.
Surah 4 : 4-141
اِ۟لَّذِیْنَ یَتَرَبَّصُوْنَ بِكُمْ فَاِنْ كَانَ لَكُمْ فَتْحٌ مِّنَ اللّٰهِ قَالُوْۤا اَلَمْ نَكُنْ مَّعَكُمْ وَ اِنْ كَانَ لِلْكٰفِرِیْنَ نَصِیْبٌ قَالُوْۤا اَلَمْ نَسْتَحْوِذْ عَلَیْكُمْ وَ نَمْنَعْكُمْ مِّنَ الْمُؤْمِنِیْنَ فَاللّٰهُ یَحْكُمُ بَیْنَكُمْ یَوْمَ الْقِیٰمَةِ وَ لَنْ یَّجْعَلَ اللّٰهُ لِلْكٰفِرِیْنَ عَلَى الْمُؤْمِنِیْنَ سَبِیْلًا
Yeh woh log hain jo tumhare mutalliq intezaar karte rehte hain. Phir agar Allah ki taraf se tumhein koi fatah naseeb ho to kehte hain, "Kya hum tumhare saath na the?" Aur agar kafiron ko kuch hissa mil jaye to kehte hain, "Kya hum ne tum par ghalba nahi paaya tha aur tumhein momineen se nahi roka tha?" Pas Allah tumhare darmiyan Qayamat ke din faisla karega, aur Allah hargiz kafiron ko momineen par koi raah nahi dega.
Is ayat mein munafiqeen ki do-rukhi tabiyat aur unki mauqa parasti ko bayan kiya gaya hai. Woh har haal mein apna faida dekhte hain. Agar musalman ghalib aayen to unke saath hone ka dawa karte hain, aur agar kafiron ko kamyabi mile to unke saath apni wafadari zahir karte hain, yeh keh kar ke unhone musalmanon ko unse door rakha.
Allah Ta'ala ne wazeh kar diya hai ke Qayamat ke din woh khud hi inke darmiyan faisla karega. Is ayat mein yeh bhi bataya gaya hai ke Allah Ta'ala hargiz kafiron ko momineen par mustaqil ghalba nahi dega. Yeh Allah ka wada hai ke Islam hamesha ghalib rahega aur kafiron ko momineen par koi mustaqil raah nahi milegi.
Surah 4 : 4-142
اِنَّ الْمُنٰفِقِیْنَ یُخٰدِعُوْنَ اللّٰهَ وَ هُوَ خَادِعُهُمْ وَ اِذَا قَامُوْۤا اِلَى الصَّلٰوةِ قَامُوْا كُسَالٰى یُرَآءُوْنَ النَّاسَ وَ لَا یَذْكُرُوْنَ اللّٰهَ اِلَّا قَلِیْلًا
Beshak munafiqeen Allah ko dhoka dete hain, halanke Allah unhein dhoka dene wala hai. Aur jab woh namaz ke liye khade hote hain to susti se khade hote hain, logon ko dikhawa karte hain aur Allah ko bahut kam yaad karte hain.
Is ayat mein munafiqeen ki chand aham alamaat bayan ki gayi hain. Pehli yeh ke woh Allah ko dhoka dene ki koshish karte hain, halanke Allah unke dhoke se bekhabar nahi, balkay unke dhoke ka anjaam unhein hi bhugatna hoga. Allah unhein unki bad-amaliyon ki saza dega.
Doosri alamat yeh hai ke woh namaz mein susti aur kahili dikhate hain. Unka namaz padhna sirf logon ko dikhane ke liye hota hai (riya-kari). Woh Allah ko dil se yaad nahi karte, balkay unka zikr bahut kam hota hai. Yeh unke imaan ki kamzori aur akhirat par yaqeen na hone ki nishani hai, jo unke zahiri aur batini halat mein farq ko wazeh karti hai.
Surah 4 : 4-143
مُّذَبْذَبِیْنَ بَیْنَ ذٰلِكَ لَاۤ اِلٰى هٰۤؤُلَآءِ وَ لَاۤ اِلٰى هٰۤؤُلَآءِ وَ مَنْ یُّضْلِلِ اللّٰهُ فَلَنْ تَجِدَ لَهٗ سَبِیْلًا
Woh is ke darmiyan mutazalzal (dono taraf latke hue) hain, na inki taraf hain aur na unki taraf. Aur jise Allah gumrah kar de to tum uske liye koi raah nahi paoge.
Yeh ayat munafiqeen ki mazeed kefiyat bayan karti hai. Woh kisi ek taraf mustaqil nahi hote, balkay imaan aur kufr ke darmiyan latke rehte hain. Unka koi pukhta aqeeda nahi hota. Woh kabhi momineen ke saath hote hain aur kabhi kafiron ke saath, apne faide ke mutabiq. Unki misaal us shakhs jaisi hai jo do kashtiyon mein sawar ho aur kisi bhi taraf mustaqil na ho, hamesha be-yaqeeni ki halat mein rehta hai.
Aakhir mein Allah Ta'ala farmate hain ke jise Allah gumrah kar de, uske liye hidayat ki koi raah nahi. Yeh is baat ki taraf ishara hai ke munafiqeen ne apni bad-niyati aur dhoke ki wajah se hidayat ka rasta khud hi band kar liya hai, aur Allah ne unhein unke aamal ki wajah se gumrahi mein chhod diya hai.
Surah 4 : 4-144
یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا لَا تَتَّخِذُوا الْكٰفِرِیْنَ اَوْلِیَآءَ مِنْ دُوْنِ الْمُؤْمِنِیْنَ اَتُرِیْدُوْنَ اَنْ تَجْعَلُوْا لِلّٰهِ عَلَیْكُمْ سُلْطٰنًا مُّبِیْنًا
Aye imaan walo! Momineen ke siwa kafiron ko apna dost na banao. Kya tum chahte ho ke Allah ke liye apne upar khuli hujjat qaim kar do?
Is ayat mein Allah Ta'ala momineen ko hidayat de rahe hain ke woh kafiron ko apna gehra dost aur raazdaar na banayen. Dosti aur wafadari sirf momineen ke saath honi chahiye. Kafiron se dosti rakhna imaan ke taqazon ke khilaf hai aur is se deen ko nuqsan pahunch sakta hai, kyunke woh hamesha Islam aur musalmanon ke khilaf sazishon mein masroof rehte hain.
Allah Ta'ala ne sawal kiya hai ke "Kya tum chahte ho ke Allah ke liye apne upar khuli hujjat qaim kar do?" Iska matlab yeh hai ke agar tum kafiron ko dost banaoge to Allah ke samne tumhare paas koi uzr nahi hoga, aur tum khud apne khilaf gawahi doge. Yeh amal Allah ki narazgi ka sabab banega aur tumhein akhirat mein jawabdeh hona padega.
Surah 4 : 4-145
اِنَّ الْمُنٰفِقِیْنَ فِی الدَّرْكِ الْاَسْفَلِ مِنَ النَّارِ وَ لَنْ تَجِدَ لَهُمْ نَصِیْرًا
Beshak munafiqeen dozakh ke sab se nichle darje mein honge, aur tum unke liye koi madadgar nahi paoge.
Is ayat mein munafiqeen ke anjaam ki shiddat bayan ki gayi hai. Unka thikana dozakh ka sab se nichla darja hoga, jo is baat ki alamat hai ke unka azab kafiron se bhi zyada shadeed hoga. Iski wajah yeh hai ke unhone zahiri taur par Islam ka izhar kiya lekin andar se kufr aur dushmani rakhi, jiski wajah se woh musalmanon ke liye zyada khatarnak the aur unhone Allah aur uske Rasool (SAW) ko dhoka dene ki koshish ki.
Qayamat ke din unke liye koi madadgar nahi hoga jo unhein Allah ke azab se bacha sake. Yeh unki bad-amaliyon aur dhoke-bazi ka anjaam hoga, jahan unhein apni karni ka phal milega aur koi unki himayat karne wala nahi hoga.
Surah 4 : 146
اِلَّا الَّذِیْنَ تَابُوْا وَ اَصْلَحُوْا وَ اعْتَصَمُوْا بِاللّٰهِ وَ اَخْلَصُوْا دِیْنَهُمْ لِلّٰهِ فَاُولٰٓئِكَ مَعَ الْمُؤْمِنِیْنَ وَ سَوْفَ یُؤْتِ اللّٰهُ الْمُؤْمِنِیْنَ اَجْرًا عَظِیْمًا
Magar woh log jinhon ne tauba ki, apni islah ki, Allah ko mazbooti se pakda aur apne deen ko Allah ke liye khalis kar liya, toh woh momineen ke saath honge. Aur Allah jald hi momineen ko azeem ajar ata farmayega.
Yeh ayat un munafiqeen ke liye nijaat ka rasta batati hai jinka zikr pichli ayaton mein tha. Allah Ta'ala farmata hai ke jo log apne kufr aur nifaq se sachchi tauba kar lein, apni bigdi hui halat ki islah kar lein, aur Allah Ta'ala ke deen ko mazbooti se thaam lein. Iske sath hi, woh apne deen ko sirf aur sirf Allah ke liye khalis kar lein, yaani unki ibadat, unka amal, aur unki niyat mein koi riyakari ya duniya-dari shamil na ho.
Aise log, jo in sharton ko poora karte hain, woh momineen ke giroh mein shamil ho jayenge. Allah Ta'ala unhein bhi wahi ajar ata farmayega jo sacche momineen ko milta hai. Is mein is baat ki daleel hai ke Allah ki rehmat har us shakhs ke liye hai jo sacche dil se uski taraf rujoo karta hai aur apni zindagi ko uske ahkamaat ke mutabiq dhal leta hai. Allah Ta'ala momineen ko jald hi azeem ajar ata farmayega, jo unki tauba aur islah ka sila hoga.
Surah 4 : 147
مَا یَفْعَلُ اللّٰهُ بِعَذَابِكُمْ اِنْ شَكَرْتُمْ وَ اٰمَنْتُمْ وَ كَانَ اللّٰهُ شَاكِرًا عَلِیْمًا
Allah tumhein azaab de kar kya karega agar tum shukr karo aur imaan lao? Aur Allah bada qadardaan, sab kuch janne wala hai.
Is ayat mein Allah Ta'ala insano ko apni rehmat aur be-niazi ka ehsas dilata hai. Allah Ta'ala farmata hai ke use tumhein azaab dene ki koi hajat nahi. Agar tum Allah ki ne'maton par shukr ada karo aur us par saccha imaan rakho, toh Allah tumhein azaab kyun dega? Allah Ta'ala azaab is liye deta hai taake log apni ghaltiyon se baaz aa jayein, na ke is liye ke use azaab dene mein koi khushi milti ho.
Allah Ta'ala ke do sifati naam yahan bayan kiye gaye hain: Shakir (Qadardaan) aur Aleem (Sab Janne Wala). Shakir hone ka matlab hai ke Allah Ta'ala apne bandon ke thode se amal aur shukr ko bhi qabool karta hai aur us par bahut bada ajar deta hai. Woh unki nekiyoon ki qadar karta hai. Aleem hone ka matlab hai ke woh tumhare har amal, tumhari har niyat aur tumhare har shukr ya kufr ko janta hai. Is ayat mein targhib hai ke log shukr aur imaan ki raah ikhtiyar karein taake Allah ki rehmat ke mustahiq ban sakein.
Surah 4 : 148
لَا یُحِبُّ اللّٰهُ الْجَهْرَ بِالسُّوْٓءِ مِنَ الْقَوْلِ اِلَّا مَنْ ظُلِمَ وَ كَانَ اللّٰهُ سَمِیْعًا عَلِیْمًا
Allah buri baat ko elaniya kehne ko pasand nahi karta, siwaye uske jis par zulm hua ho. Aur Allah sab sunne wala, sab janne wala hai.
Is ayat mein Allah Ta'ala ne aam halat mein buri baat ko elaniya kehne se mana farmaya hai. Islam mein akhlaq-e-hasana ki bahut ahmiyat hai aur kisi ko bura bhala kehna, gheebat karna, ya ilzam tarashi karna sakhti se mana hai. Allah Ta'ala aise aqwal ko pasand nahi karta jo fasaad aur fitna phailate hain ya logon ki izzat par hamla karte hain.
Lekin is mein ek istisna (exception) hai: 'illa man zulima' yaani siwaye uske jis par zulm hua ho. Mazloom ko ijazat hai ke woh apne upar hone wale zulm ko bayan kare, zalim ki shikayat kare, aur insaf talab kare. Yeh ijazat is liye hai taake zulm ko roka ja sake aur mazloom ko uska haq mil sake. Yeh ijazat badla lene ya had se tajawuz karne ke liye nahi hai, balkay haqiqat bayan karne aur insaf ki talab ke liye hai. Allah Ta'ala Samee' (Sab Sunne Wala) aur Aleem (Sab Janne Wala) hai, woh har baat ko sunta hai aur har halat ko janta hai, is liye use sab maloom hai ke kaun mazloom hai aur kaun zalim.
Surah 4 : 149
اِنْ تُبْدُوْا خَیْرًا اَوْ تُخْفُوْهُ اَوْ تَعْفُوْا عَنْ سُوْٓءٍ فَاِنَّ اللّٰهَ كَانَ عَفُوًّا قَدِیْرًا
Agar tum koi bhalai zahir karo ya usay chhupao, ya kisi burai ko maaf kar do, toh beshak Allah bada maaf karne wala, badi qudrat wala hai.
Is ayat mein Allah Ta'ala ne insano ko bhalai ke kaam karne aur maafi ki fazilat ki taraf tawajjuh dilai hai. Allah Ta'ala farmata hai ke agar tum koi bhalai zahir karo ya usay chhupao, dono hi suraton mein woh qabool hai. Baaz auqat bhalai ko zahir karna dusron ko targhib deta hai, aur baaz auqat use chhupana riyakari se bachata hai. Dono hi suraton mein niyat ki khuloos ahmiyat rakhta hai.
Iske sath hi, Allah Ta'ala ne burai ko maaf karne ki targheeb di hai. Agar koi tumhare sath bura sulook kare aur tum use maaf kar do, toh yeh Allah Ta'ala ko bahut pasand hai. Iski wajah yeh hai ke Allah Ta'ala khud Afuww (Bada Maaf Karne Wala) aur Qadeer (Badi Qudrat Wala) hai. Jab Allah Ta'ala qudrat rakhne ke bawajood maaf kar deta hai, toh insano ko bhi chahiye ke woh maafi ka rasta ikhtiyar karein. Maafi se dushmani khatam hoti hai aur dilo mein mohabbat paida hoti hai. Allah Ta'ala maaf karne walon ko pasand karta hai aur unhein ajar deta hai.
Surah 4 : 150
اِنَّ الَّذِیْنَ یَكْفُرُوْنَ بِاللّٰهِ وَ رُسُلِهٖ وَ یُرِیْدُوْنَ اَنْ یُّفَرِّقُوْا بَیْنَ اللّٰهِ وَ رُسُلِهٖ وَ یَقُوْلُوْنَ نُؤْمِنُ بِبَعْضٍ وَّ نَكْفُرُ بِبَعْضٍ وَّ یُرِیْدُوْنَ اَنْ یَّتَّخِذُوْا بَیْنَ ذٰلِكَ سَبِیْلًا
Beshak woh log jo Allah aur uske Rasoolon ka inkar karte hain, aur chahte hain ke Allah aur uske Rasoolon ke darmiyan tafreeq karein, aur kehte hain ke hum kuch par imaan late hain aur kuch ka inkar karte hain, aur woh iske darmiyan ek raah nikalna chahte hain.
Is ayat mein Allah Ta'ala un logon ki mazammat karta hai jo Allah aur uske Rasoolon ka inkar karte hain. Khaas taur par un logon ka zikr hai jo Allah aur uske Rasoolon ke darmiyan tafreeq karna chahte hain. Yani woh Allah par imaan ka dawa karte hain lekin uske Rasoolon ko nahi mante, ya kisi ek Rasool ko mante hain aur dusre ka inkar karte hain. Yeh yahood o nasara ka tareeqa tha jo baaz nabiyon ko mante the aur baaz ka inkar karte the.
Quran-e-Kareem is baat par zor deta hai ke Allah aur uske tamam Rasoolon par imaan lana zaroori hai. Koi shakhs yeh nahi keh sakta ke 'hum kuch Rasoolon par imaan late hain aur kuch ka inkar karte hain'. Yeh ek ghalat raah hai jo woh ikhtiyar karna chahte hain, yaani imaan aur kufr ke darmiyan ek darmiyani raah nikalna chahte hain. Islam mein imaan ka taqaza hai ke Allah Ta'ala ki wahdaniyat aur uske bheje hue tamam Rasoolon par bila tafreeq imaan laya jaye. Jo aisa nahi karta, woh haqeeqat mein Allah aur uske deen ka inkar karta hai.
Surah 4 : 151
اُولٰٓئِكَ هُمُ الْكٰفِرُوْنَ حَقًّا وَ اَعْتَدْنَا لِلْكٰفِرِیْنَ عَذَابًا مُّهِیْنًا
Yahi log hain jo haqeeqi kafir hain, aur humne kafiron ke liye ruswa karne wala azaab tayyar kar rakha hai.
Is Ayah mein un logon ki wazahat ki gayi hai jo Allah ke Rasoolon ke darmiyan farq karte hain aur un mein se baaz par imaan laate hain aur baaz ka inkar karte hain. Aise log haqeeqi kafir hain, kyunki Allah par imaan ka taqaza hai ke uske bheje hue tamam Rasoolon par bila tafreeq imaan laya jaye. Ek Rasool ka inkar tamam Rasoolon ka inkar hai. Quran ne wazeh kiya hai ke jo log Allah aur uske Rasoolon ke darmiyan tafreeq karte hain, woh darasal kufr karte hain. Allah Ta'ala ne un kafiron ke liye ruswa karne wala azaab tayyar kar rakha hai, jo unke is kufr aur sarkashi ka nateeja hoga.
Pichli Ayah (4:150) mein Allah ne farmaya: "Jo log Allah aur uske Rasoolon ka inkar karte hain aur chahte hain ke Allah aur uske Rasoolon ke darmiyan farq karein aur kehte hain ke hum baaz par imaan laate hain aur baaz ka inkar karte hain, aur woh chahte hain ke iske darmiyan koi raah ikhtiyar karein, yahi log haqeeqi kafir hain."
Surah 4 : 152
وَ الَّذِیْنَ اٰمَنُوْا بِاللّٰهِ وَ رُسُلِهٖ وَ لَمْ یُفَرِّقُوْا بَیْنَ اَحَدٍ مِّنْهُمْ اُولٰٓئِكَ سَوْفَ یُؤْتِیْهِمْ اُجُوْرَهُمْ وَ كَانَ اللّٰهُ غَفُوْرًا رَّحِیْمًا
Aur jo log Allah par aur uske Rasoolon par imaan laye aur un mein se kisi ke darmiyan farq nahi kiya, unhi ko anqareeb Allah unke ajr dega. Aur Allah bakhshne wala, nihayat meherban hai.
Is Ayah mein un momineen ka zikr hai jo Allah aur uske tamam Rasoolon par imaan laate hain aur un mein se kisi ke darmiyan farq nahi karte. Yeh Islam ka bunyadi aqeeda hai ke Allah ke bheje hue tamam nabiyon aur Rasoolon par imaan laya jaye, chahe woh Adam (AS) hon, Nuh (AS), Ibrahim (AS), Musa (AS), Isa (AS) ya Muhammad (SAW) hon. Un mein se kisi ek ka inkar bhi kufr ke zumre mein aata hai. Jo log is aqeede par qaim rehte hain, Allah Ta'ala unhein unke ajr (badle) zaroor ata farmayega. Allah Ta'ala ne apni sifat Ghafoor (bakhshne wala) aur Raheem (nihayat meherban) ke zariye yeh bhi wazeh kiya ke woh apne bandon ki kotahiyon ko maaf karne wala aur un par reham karne wala hai, khaas taur par jab woh imaan aur itaat ki raah par hon.
Surah 4 : 153
یَسْئَلُكَ اَهْلُ الْكِتٰبِ اَنْ تُنَزِّلَ عَلَیْهِمْ كِتٰبًا مِّنَ السَّمَآءِ فَقَدْ سَاَلُوْا مُوْسٰۤى اَكْبَرَ مِنْ ذٰلِكَ فَقَالُوْۤا اَرِنَا اللّٰهَ جَهْرَةً فَاَخَذَتْهُمُ الصّٰعِقَةُ بِظُلْمِهِمْ ثُمَّ اتَّخَذُوا الْعِجْلَ مِنْۢ بَعْدِ مَا جَآءَتْهُمُ الْبَیِّنٰتُ فَعَفَوْنَا عَنْ ذٰلِكَ وَ اٰتَیْنَا مُوْسٰى سُلْطٰنًا مُّبِیْنًا
Ahl-e-Kitab aapse kehte hain ke aap un par aasman se koi kitab utaren. To unhone Musa (AS) se is se bhi badi cheez maangi thi, unhone kaha tha ke humein Allah ko khullam khulla dikha do, to unke zulm ki wajah se unhein bijli ne pakad liya. Phir unhone bachhde ko mabood bana liya, jabke unke paas wazeh nishaniyan aa chuki thin. Phir bhi humne unhein maaf kar diya, aur humne Musa (AS) ko roshan daleel di thi.
Is Ayah mein Ahl-e-Kitab (Yahud) ki hath dharmi aur na-munasib talabat ka zikr hai, jahan woh Nabi Akram (SAW) se aasman se kitab utarne ka mutalaba kar rahe the. Allah Ta'ala unke is mutalabe ko unki guzri hui tareekh se jorta hai, jab unhone Musa (AS) se is se bhi badi cheez maangi thi, yaani Allah ko khullam khulla dekhne ka mutalaba. Is gustakhi aur zulm ki wajah se unhein bijli ne pakad liya tha. Iske bawajood, jab unke paas wazeh nishaniyan aa chuki thin, unhone bachhde ko mabood bana liya. Allah ne unki is sarkashi ke bawajood unhein maaf kiya aur Musa (AS) ko roshan daleel (mojizat) ata kiye. Yeh Ayah Ahl-e-Kitab ki purani fitrat aur inkar ki adat ko wazeh karti hai, jiske bawajood Allah ne un par apna fazal kiya.
Surah 4 : 154
وَ رَفَعْنَا فَوْقَهُمُ الطُّوْرَ بِمِیْثَاقِهِمْ وَ قُلْنَا لَهُمُ ادْخُلُوا الْبَابَ سُجَّدًا وَّ قُلْنَا لَهُمْ لَا تَعْدُوْا فِی السَّبْتِ وَ اَخَذْنَا مِنْهُمْ مِّیْثَاقًا غَلِیْظًا
Aur humne unke ahd ki wajah se unke upar Toor (pahar) ko uthaya, aur humne unse kaha ke darwaze mein sajda karte hue dakhil ho, aur humne unse kaha ke Sabt (hafta) ke din had se tajawuz na karo, aur humne unse pakka ahd liya tha.
Is Ayah mein Bani Israel se liye gaye chand sakht ahd-o-paiman ka zikr hai aur unki khilaf warziyon ki taraf ishara hai. Allah Ta'ala ne unke ahd ki wajah se unke upar Toor pahar ko utha kar unhein darraya tha taake woh Allah ke ahkamat ko qabool karein. Unhein hukm diya gaya tha ke Bait-ul-Muqaddas ke darwaze mein ajizi ke saath sajda karte hue dakhil hon, lekin unhone is hukm ki bhi mukhalifat ki. Mazeed, unhein Sabt (hafta) ke din shikar karne se mana kiya gaya tha, lekin unhone is mein bhi had se tajawuz kiya. Allah ne unse yeh sab pakka ahd (meesaqan ghaleezan) liya tha, jiska matlab hai ke yeh ahd nihayat mazboot aur lazmi tha, jiski khilaf warzi ke sakht nataij the.
Surah 4 : 155
فَبِمَا نَقْضِهِمْ مِّیْثَاقَهُمْ وَ كُفْرِهِمْ بِاٰیٰتِ اللّٰهِ وَ قَتْلِهِمُ الْاَنْۢبِیَآءَ بِغَیْرِ حَقٍّ وَّ قَوْلِهِمْ قُلُوْبُنَا غُلْفٌ بَلْ طَبَعَ اللّٰهُ عَلَیْهَا بِكُفْرِهِمْ فَلَا یُؤْمِنُوْنَ اِلَّا قَلِیْلًا
To unke ahd todne ki wajah se, aur unke Allah ki ayaton ka inkar karne ki wajah se, aur unke nabiyon ko nahaq qatl karne ki wajah se, aur unke is qaul ki wajah se ke "hamare dil ghilaf mein hain" (yaani band hain), balke Allah ne unke kufr ki wajah se unke dilon par mohar laga di hai, isliye woh bahut kam hi imaan layenge.
Is Ayah mein Bani Israel ki kayi badi khataon aur gunahon ka zikr hai jin ki wajah se un par Allah ka azab nazil hua aur unke dilon par mohar laga di gayi. Unhone Allah se kiye gaye ahd-o-paiman ko toda, Allah ki nishaniyon aur ayaton ka inkar kiya, aur sab se badhkar, unhone nahaq tareeqe se Allah ke nabiyon ko qatl kiya. Jab unhein hidayat di jati thi, to woh kehte the ke "hamare dil ghilaf mein hain" yaani woh hidayat qabool karne ke qabil nahi. Lekin Allah Ta'ala ne wazeh farmaya ke yeh unke dilon ka ghilaf nahi, balke unke kufr ki wajah se Allah ne khud unke dilon par mohar laga di hai. Is mohar ki wajah se un mein se bahut kam log hi imaan laate hain, kyunki unhone khud ko hidayat se mehroom kar liya.
Surah 4 : 156
وَّ بِكُفْرِهِمْ وَ قَوْلِهِمْ عَلٰى مَرْیَمَ بُهْتَانًا عَظِیْمًا
Aur unke kufr ki wajah se aur Maryam par bohtaan azeem lagane ki wajah se.
Is ayat mein Allah Ta'ala Yahudiyon ke mazeed gunahon ka zikr farma rahe hain jin ki wajah se un par sakht pakad ki gayi. Un mein se ek bada gunah unka kufr tha, yaani Allah ki nishaniyon aur uske Rasoolon ka inkar karna. Doosra azeem gunah Hazrat Maryam (A.S.) par bohtaan azeem lagana tha. Unhone Hazrat Maryam (A.S.) par zina ka ilzam lagaya, jo ke ek paakbaz aur muqaddas khatoon par behudgi aur badtareen tohmat thi. Yeh unki shirk aur Allah ki qudrat ko jhutlane ki ek aur misaal thi. Is bohtaan ne unke dilo ki sakhti aur haq se inkar ko wazeh kiya, jiski wajah se woh Allah ki rehmat se door ho gaye.
Surah 4 : 157
وَّ قَوْلِهِمْ اِنَّا قَتَلْنَا الْمَسِیْحَ عِیْسَى ابْنَ مَرْیَمَ رَسُوْلَ اللّٰهِ وَ مَا قَتَلُوْهُ وَ مَا صَلَبُوْهُ وَ لٰكِنْ شُبِّهَ لَهُمْ وَ اِنَّ الَّذِیْنَ اخْتَلَفُوْا فِیْهِ لَفِیْ شَكٍّ مِّنْهُ مَا لَهُمْ بِهٖ مِنْ عِلْمٍ اِلَّا اتِّبَاعَ الظَّنِّ وَ مَا قَتَلُوْهُ یَقِیْنًۢا
Aur unke is qaul ki wajah se ke humne Masih Isa ibn Maryam, Allah ke Rasool ko qatal kar diya. Halanke unhone na unko qatal kiya aur na unko sooli di, lekin unke liye shubah paida kar diya gaya. Aur beshak jin logon ne is bare mein ikhtilaf kiya, woh yaqeenan iske bare mein shak mein hain. Unke paas iska koi ilm nahi siwaye guman ki pairwi ke. Aur unhone unko yaqeenan qatal nahi kiya.
Yahudiyon ne fakhr se yeh dawa kiya ke unhone Allah ke Rasool, Isa ibn Maryam (A.S.) ko qatal kar diya. Lekin Allah Ta'ala ne is dawe ki sakhti se tardeed farmayi. Quran wazeh karta hai ke unhone na Isa (A.S.) ko qatal kiya aur na unko sooli di. Balki Allah ne unke liye kisi aur shakhs ko Isa (A.S.) jaisa bana diya, jiski wajah se unhe shubah hua. Jo log Isa (A.S.) ke qatal ke bare mein ikhtilaf karte hain, woh sirf guman aur shak mein mubtala hain, unke paas iski koi pukhta daleel ya ilm nahi. Allah Ta'ala ne yaqeen ke saath farmaya ke Isa (A.S.) ko qatal nahi kiya gaya. Yeh Allah ki qudrat thi ke usne apne Rasool ko dushmano se bachaya aur unke mansoobon ko nakam banaya.
Surah 4 : 158
بَلْ رَّفَعَهُ اللّٰهُ اِلَیْهِ وَ كَانَ اللّٰهُ عَزِیْزًا حَكِیْمًا
Balki Allah ne unko apni taraf utha liya. Aur Allah zabardast hikmat wala hai.
Pichli ayat ki wazahat mein, Allah Ta'ala ne mazeed farmaya ke Isa (A.S.) ko qatal ya sooli nahi di gayi, balki Allah ne unhe zinda apni taraf utha liya. Yeh Allah ki qudrat aur hikmat ka nishaan hai. Allah Ta'ala Azeez (zabardast ghalib) hai, koi uske irade ko rok nahi sakta, aur Hakeem (hikmat wala) hai, uske har kaam mein behtareen hikmat posheeda hoti hai. Isa (A.S.) ka aasman par uthaya jana qayamat ki ek nishani bhi hai, jab woh dobara zameen par tashreef layenge. Is tarah Allah ne apne Rasool ko dushmano ke shar se mehfooz rakha aur unke maqam ko buland kiya.
Surah 4 : 159
وَ اِنْ مِّنْ اَهْلِ الْكِتٰبِ اِلَّا لَیُؤْمِنَنَّ بِهٖ قَبْلَ مَوْتِهٖ وَ یَوْمَ الْقِیٰمَةِ یَكُوْنُ عَلَیْهِمْ شَهِیْدًا
Aur Ahl-e-Kitab mein se koi aisa nahi hoga magar apni maut se pehle us par zaroor iman layega. Aur qayamat ke din woh un par gawah honge.
Is ayat ki tafseer mein ulama ke do aqwal hain. Ek qaul ke mutabiq, har Ahl-e-Kitab shakhs apni maut ke waqt Isa (A.S.) ki haqeeqat ko pehchan lega aur un par iman le aayega, lekin us waqt ka iman qabool nahi hoga. Doosra qaul, jo zyada maroof aur sahih ahadith se mutabiq hai, woh yeh hai ke Isa (A.S.) qayamat se pehle dobara zameen par tashreef layenge aur us waqt Ahl-e-Kitab mein se jo bhi zinda hoga, woh un par iman layega. Sahih Bukhari (3448) aur Muslim (155) ki hadees mein hai ke Isa (A.S.) nazool farmayenge, saleeb ko tod denge, khinzeer ko qatal karenge aur jizya khatam kar denge. Qayamat ke din Isa (A.S.) un logon par gawah honge jinhone unki pairwi ki aur jinhone unke bare mein ghuloo kiya ya unka inkar kiya.
Surah 4 : 160
فَبِظُلْمٍ مِّنَ الَّذِیْنَ هَادُوْا حَرَّمْنَا عَلَیْهِمْ طَیِّبٰتٍ اُحِلَّتْ لَهُمْ وَ بِصَدِّهِمْ عَنْ سَبِیْلِ اللّٰهِ كَثِیْرًا
Pas Yahudiyon ke zulm ki wajah se humne un par woh pakeeza cheezein haram kar deen jo unke liye halal ki gayi theen, aur unke Allah ke raaste se bahut se logon ko rokne ki wajah se.
Is ayat mein Allah Ta'ala un wajoohat ka zikr kar rahe hain jin ki bina par Yahudiyon par kuch pakeeza cheezein haram kar di gayi theen jo pehle unke liye halal theen. Unka sabse bada gunah zulm tha, jismein Allah ki hudood ko todna, ambiya (A.S.) ko qatal karna, aur Maryam (A.S.) par bohtaan lagana shamil tha. Iske alawa, unhone logon ko Allah ke raaste se roka aur haq ko chhupaya. Unhone logon ko Islam qubool karne se mana kiya aur apni kitab mein tahreef ki. In gunahon ki saza ke taur par, Allah ne un par kuch khane ki cheezein haram kar deen, jaisa ke Surah Al-An'am (ayat 146) mein bhi zikr hai. Yeh unke liye duniya mein hi ek saza thi taake woh apni sarkashi se baaz aa jayen aur Allah ke ahkamat ki pabandi karein.
Surah 4 : 161
وَ اَخْذِهِمُ الرِّبٰوا وَ قَدْ نُهُوْا عَنْهُ وَ اَكْلِهِمْ اَمْوَالَ النَّاسِ بِالْبَاطِلِ وَ اَعْتَدْنَا لِلْكٰفِرِیْنَ مِنْهُمْ عَذَابًا اَلِیْمًا
Aur unka sood lena, jabke unhe usse mana kiya gaya tha, aur logon ka maal najaiz tareeqe se khana. Aur humne un kafiron ke liye unmein se dardnaak azab tayyar kar rakha hai.
Is ayat mein Allah Ta'ala Yahudiyon ki chand aur buraiyan bayan farma rahe hain, jin mein sab se numaya sood lena hai. Unhe Taurat mein sood se sakhti se mana kiya gaya tha, lekin unhone is hukm ki khilaf warzi ki aur sood ko halal samajh kar khaya. Isi tarah, woh logon ka maal ghalat tareeqon se khate the, jaise rishwat, dhoka-dahi, aur jhootay muqadmaat ke zariye. Yeh sab batil tareeqe the jin se woh logon ke huqooq ghasab karte the.
Allah Ta'ala ne unke in jurmon par sakht wa'eed sunai hai aur farmaya hai ke un kafiron ke liye jo in gunahon mein mubtala rahe, humne dardnaak azab tayyar kar rakha hai. Yeh ayat musalmanon ko bhi sood aur haram maal se bachne ki targheeb deti hai, kyunki sood Islami muashre mein sakht haram qarar diya gaya hai aur iske nuqsanat bahut gehre hain.
Surah 4 : 162
لٰكِنِ الرّٰسِخُوْنَ فِی الْعِلْمِ مِنْهُمْ وَ الْمُؤْمِنُوْنَ یُؤْمِنُوْنَ بِمَاۤ اُنْزِلَ اِلَیْكَ وَ مَاۤ اُنْزِلَ مِنْ قَبْلِكَ وَ الْمُقِیْمِیْنَ الصَّلٰوةَ وَ الْمُؤْتُوْنَ الزَّكٰوةَ وَ الْمُؤْمِنُوْنَ بِاللّٰهِ وَ الْیَوْمِ الْاٰخِرِ اُولٰٓئِكَ سَنُؤْتِیْهِمْ اَجْرًا عَظِیْمًا
Lekin unmein se jo ilm mein pukhta hain aur iman wale hain, woh us par iman late hain jo aap par nazil kiya gaya aur jo aap se pehle nazil kiya gaya. Aur namaz qaim karne wale, zakat dene wale, aur Allah aur akhirat ke din par iman rakhne wale, unhi ko hum bahut bada ajar denge.
Pichli ayaton mein Yahudiyon ki buraiyan bayan ki gayin, lekin is ayat mein un logon ka zikr hai jo unmein se ilm mein pukhta the aur sachche momin the. Yeh woh log hain jo Nabi Akram ﷺ par nazil kiye gaye Quran par iman laye, aur un tamam kitabon par bhi jo is se pehle nazil hui thin, jaise Taurat aur Injeel. Is se wazeh hota hai ke haq ko pehchanne wale log har qaum mein maujood hote hain.
Mazeed, yeh log namaz qaim karte hain, zakat ada karte hain, aur Allah Ta'ala aur Qayamat ke din par pukhta yaqeen rakhte hain. Allah Ta'ala ne aise logon ke liye azeem ajar ka wa'ada farmaya hai. Yeh ayat batati hai ke sirf nasab ya qaumiyat ki bunyad par nahi, balkay iman aur amal ki bunyad par hi Allah ke yahan qabooliyat milti hai. Jo ilm aur amal mein pukhta ho, woh Allah ke nazdeek martaba pata hai.
Surah 4 : 163
اِنَّاۤ اَوْحَیْنَاۤ اِلَیْكَ كَمَاۤ اَوْحَیْنَاۤ اِلٰى نُوْحٍ وَّ النَّبِیّٖنَ مِنْۢ بَعْدِهٖ وَ اَوْحَیْنَاۤ اِلٰۤى اِبْرٰهِیْمَ وَ اِسْمٰعِیْلَ وَ اِسْحٰقَ وَ یَعْقُوْبَ وَ الْاَسْبَاطِ وَ عِیْسٰى وَ اَیُّوْبَ وَ یُوْنُسَ وَ هٰرُوْنَ وَ سُلَیْمٰنَ وَ اٰتَیْنَا دَاوٗدَ زَبُوْرًا
Beshak humne aap ki taraf usi tarah wahi bheji hai jaisa ke humne Nuh aur unke baad ke nabiyon ki taraf wahi bheji thi. Aur humne Ibrahim, Ismail, Ishaq, Yaqub, aur unki aulad (asbat) ki taraf wahi bheji, aur Isa, Ayyub, Yunus, Haroon, aur Sulaiman ki taraf bhi. Aur humne Dawood ko Zaboor ata ki.
Yeh ayat Nabi Akram ﷺ ki nabuwat ki tasdeeq karti hai aur batati hai ke aap par wahi ka nazool koi naya waqia nahi, balkay yeh Allah Ta'ala ki sunnat hai. Allah ne aap se pehle bhi bahut se nabiyon par wahi nazil ki, jin mein Nuh (Alaihis Salam) aur unke baad ke anbiya shamil hain. Is se yeh wazeh hota hai ke Allah ka paigham hamesha se insaniyat tak pahunchaya jata raha hai.
Phir khas taur par Ibrahim, Ismail, Ishaq, Yaqub, unki aulad (asbat), Isa, Ayyub, Yunus, Haroon, aur Sulaiman (Alaihimus Salam) ka zikr kiya gaya hai. Is mein Dawood (Alaihis Salam) ko Zaboor ata kiye jane ka bhi zikr hai. Is se yeh wazeh hota hai ke tamam anbiya ka deen ek hi tha, yani tauheed aur Allah ki itaat. Yeh ayat un logon ke shukook-o-shubhat ko door karti hai jo Nabi ﷺ ki nabuwat par aitraz karte the.
Surah 4 : 164
وَ رُسُلًا قَدْ قَصَصْنٰهُمْ عَلَیْكَ مِنْ قَبْلُ وَ رُسُلًا لَّمْ نَقْصُصْهُمْ عَلَیْكَ وَ كَلَّمَ اللّٰهُ مُوْسٰى تَكْلِیْمًا
Aur kuch rasool aise hain jinka qissa humne aap se pehle bayan kiya hai, aur kuch rasool aise hain jinka qissa humne aap se bayan nahi kiya. Aur Allah ne Musa se kalam kiya, khas kalam karna.
Is ayat mein Allah Ta'ala farmate hain ke bahut se rasool aise hain jinka zikr Quran mein kiya gaya hai aur unke qisse Nabi Akram ﷺ ko sunaye gaye hain. Lekin bahut se aise bhi hain jinka zikr Quran mein nahi kiya gaya. Is se maloom hota hai ke anbiya aur rusul ki ta'daad bahut zyada hai aur Allah ne har qaum mein hidayat ke liye rasool bheje hain, jaisa ke Quran mein dusri jagah bhi bayan hua hai.
Phir khas taur par Musa (Alaihis Salam) ka zikr kiya gaya hai ke Allah ne unse barah-e-rast kalam kiya. Yeh unki ek khas fazilat thi, jise 'Kaleemullah' ka laqab mila. Is se wahi ki haqeeqat aur Allah ke kalam ki azmat wazeh hoti hai. Yeh is baat ki daleel hai ke Allah Ta'ala apne bandon se mukhatib hote hain aur unhe hidayat dete hain.
Surah 4 : 165
رُسُلًا مُّبَشِّرِیْنَ وَ مُنْذِرِیْنَ لِئَلَّا یَكُوْنَ لِلنَّاسِ عَلَى اللّٰهِ حُجَّةٌۢ بَعْدَ الرُّسُلِ وَ كَانَ اللّٰهُ عَزِیْزًا حَكِیْمًا
Rasool (bheje gaye) khushkhabri dene wale aur darane wale, taake logon ke paas rasoolon ke aane ke baad Allah ke khilaf koi hujjat na rahe. Aur Allah zabardast hikmat wala hai.
Allah Ta'ala ne anbiya aur rusul ko is maqsad se bheja ke woh logon ko achche anjam ki khushkhabri den (agar woh iman layen aur naik amal karen) aur bure anjam se darayen (agar woh kufr aur gunah mein mubtala rahen). Iska bunyadi maqsad yeh tha ke Qayamat ke din logon ke paas yeh bahana na ho ke un tak Allah ka paigham nahi pahuncha aur unhe hidayat nahi mili. Rusul ke zariye Allah ne apni daleel qaim kar di aur logon par apni hujjat tamam kar di.
Is tarah, Allah ne insaniyat ko hidayat ka rasta dikha kar unhe aakhirat mein kisi bhi uzr se mehroom kar diya. Allah Ta'ala apni qudrat mein zabardast (Azeez) hai, koi uske faislon ko badal nahi sakta, aur apne har kaam mein hikmat wala (Hakeem) hai. Uska har faisla aur har amal hikmat se bharpoor hota hai, aur rasoolon ko bhejna bhi uski behtareen hikmat ka hissa hai.
Surah 4 : 166
لٰكِنِ اللّٰهُ یَشْهَدُ بِمَاۤ اَنْزَلَ اِلَیْكَ اَنْزَلَهٗ بِعِلْمِهٖ وَ الْمَلٰٓئِكَةُ یَشْهَدُوْنَ وَ كَفٰى بِاللّٰهِ شَهِیْدًا
Lekin Allah gawah hai us par jo usne tumhari taraf nazil kiya, usne use apne ilm se nazil kiya hai, aur farishte bhi gawahi dete hain, aur gawahi ke liye Allah hi kafi hai.
Is Ayah mein Allah Ta'ala ne Rasoolullah ﷺ ki risalat aur un par nazil hone wali kitab (Quran) ki haqaniyat ki gawahi di hai. Jab Ahle Kitab ne Nabi ﷺ ki risalat ka inkar kiya aur un par nazil shuda kitab ko tasleem nahi kiya, to Allah Ta'ala ne khud apni zaat ko gawah banaya. Allah farmata hai ke usne yeh kitab apne mukammal ilm ke saath nazil ki hai, jo uski azmat aur hikmat ki daleel hai.
Iske saath hi, farishte bhi is haqeeqat ki gawahi dete hain. Farishte Allah ke hukm ke paband hain aur unhe har cheez ka ilm hota hai jo Allah unhe batata hai. Unki gawahi is baat ki tasdeeq karti hai ke Quran Allah ka kalaam hai. Aakhir mein farmaya gaya ke gawahi ke liye Allah hi kafi hai. Jab Allah Ta'ala khud kisi cheez ki gawahi de de, to phir kisi aur gawahi ki zaroorat nahi rehti. Yeh Ayah un logon ke liye ek waazeh paigham hai jo haq ko jante hue bhi inkar karte hain.
Surah 4 : 167
اِنَّ الَّذِیْنَ كَفَرُوْا وَ صَدُّوْا عَنْ سَبِیْلِ اللّٰهِ قَدْ ضَلُّوْا ضَلٰلًۢا بَعِیْدًا
Beshak jin logon ne kufr kiya aur Allah ke raaste se roka, woh bahut door ki gumrahi mein ja pade.
Is Ayah mein un logon ka zikr hai jinhon ne sirf kufr hi nahi kiya balki doosron ko bhi Allah ke seedhe raaste se roka. Yeh log apni zaat par zulm karne ke saath-saath doosron ko bhi haq se bhatka rahe hain. Allah Ta'ala ne farmaya ke aise log bahut gehri aur door ki gumrahi mein ja pade hain.
Gumrahi ki yeh qism aam gumrahi se zyada shadeed hai, kyunki ismein dohra jurm shamil hai: ek to khud haq ko na manna, doosra doosron ko bhi haq ki taraf aane se baz rakhna. Aise log hidayat se itne door ho chuke hain ke unke liye wapas palatna intehai mushkil ho jata hai. Unka anjaam dunya aur akhirat dono mein nuqsan deh hai, kyunki unhone na sirf apni akhirat kharab ki balki doosron ki akhirat bhi tabah karne ki koshish ki.
Surah 4 : 168
اِنَّ الَّذِیْنَ كَفَرُوْا وَ ظَلَمُوْا لَمْ یَكُنِ اللّٰهُ لِیَغْفِرَ لَهُمْ وَ لَا لِیَهْدِیَهُمْ طَرِیْقًا
Beshak jin logon ne kufr kiya aur zulm kiya, Allah unhe hargiz nahi bakhshega aur na hi unhe koi raasta dikhayega.
Yeh Ayah un logon ke liye ek shadeed tanbeeh hai jinhon ne kufr kiya aur uske saath zulm bhi kiya. Yahan 'zulm' se muraad sirf aam zulm nahi, balki shirk aur Allah ke huqooq ki adaigi mein kotahi bhi shamil hai. Jo log kufr aur zulm par qaim rahe aur isi haalat mein unki maut waaqe hui, Allah Ta'ala unhe hargiz nahi bakhshega.
Iska matlab yeh hai ke unke liye maghfirat ka koi imkan nahi, aur na hi unhe koi aisa raasta dikhaya jayega jo unhe hidayat ya nijat ki taraf le jaye. Yeh un logon ke liye hai jo apni zindagi mein kufr aur zulm par is qadar dat gaye ke unhone tauba aur islah ka darwaza band kar diya. Allah Ta'ala ki adalat mutlaq hai aur woh kisi par zulm nahi karta, lekin jo khud apne aap par zulm kare aur haq se munh more, uska anjaam yahi hota hai.
Surah 4 : 169
اِلَّا طَرِیْقَ جَهَنَّمَ خٰلِدِیْنَ فِیْهَاۤ اَبَدًا وَ كَانَ ذٰلِكَ عَلَى اللّٰهِ یَسِیْرًا
Siwaye Jahannam ke raaste ke, jismein woh hamesha hamesha rahenge. Aur yeh Allah ke liye bahut aasan hai.
Yeh Ayah pichli Ayah ka takmila hai, jismein un logon ke anjaam ko mazeed wazeh kiya gaya hai jinhon ne kufr aur zulm kiya. Allah Ta'ala ne farmaya ke unhe koi aur raasta nahi dikhaya jayega siwaye Jahannam ke raaste ke. Iska matlab hai ke unke liye dunya mein hidayat ka darwaza band ho chuka hai aur akhirat mein unka thikana sirf Jahannam hai.
Ismein mazeed wazahat ki gayi hai ke woh Jahannam mein hamesha hamesha rahenge. Yeh unke kufr aur zulm ki shadeed saza hai. Akhir mein farmaya gaya ke yeh Allah ke liye bahut aasan hai. Allah Ta'ala ke liye kisi ko saza dena ya uske liye Jahannam ka raasta muqarrar karna koi mushkil kaam nahi. Uski qudrat aur taaqat be-hudood hai. Yeh Ayah Allah ki adalat aur uski qudrat ka izhar karti hai, aur insano ko kufr aur zulm se bachne ki talqeen karti hai.
Surah 4 : 170
یٰۤاَیُّهَا النَّاسُ قَدْ جَآءَكُمُ الرَّسُوْلُ بِالْحَقِّ مِنْ رَّبِّكُمْ فَاٰمِنُوْا خَیْرًا لَّكُمْ وَ اِنْ تَكْفُرُوْا فَاِنَّ لِلّٰهِ مَا فِی السَّمٰوٰتِ وَ الْاَرْضِ وَ كَانَ اللّٰهُ عَلِیْمًا حَكِیْمًا
Aye logo! Beshak tumhare paas Rasool (Muhammad PBUH) tumhare Rab ki taraf se haq ke saath aa chuke hain, pas iman lao, yeh tumhare liye behtar hai. Aur agar tum kufr karoge to (yaad rakho) beshak Allah hi ka hai jo kuch aasmanon aur zameen mein hai. Aur Allah sab kuch janne wala, hikmat wala hai.
Is Ayah mein Allah Ta'ala ne tamam insaniyat ko mukhatib kiya hai, chahe woh Ahle Kitab hon ya mushrikeen. Farmaya gaya ke tumhare paas Rasool (Muhammad ﷺ) tumhare Rab ki taraf se haq ke saath aa chuke hain. Iska matlab hai ke unki risalat sachchi hai aur woh jo kuch bhi laye hain, woh Allah ki taraf se hai aur haq par mabni hai.
Isliye, insano ko hukm diya gaya hai ke iman lao, yeh tumhare liye behtar hai. Iman lana hi dunya aur akhirat ki kamyabi ka zariya hai. Agar log kufr karenge, to isse Allah Ta'ala ko koi nuqsan nahi pahunchega, kyunki aasmanon aur zameen mein jo kuch bhi hai, woh sab Allah hi ka hai. Woh kisi ka mohtaj nahi. Allah Ta'ala sab kuch janne wala (Aleem) aur hikmat wala (Hakeem) hai. Woh janta hai ke kaun iman layega aur kaun kufr karega, aur uske har kaam mein hikmat posheeda hai. Iman lana insano ke apne faide ke liye hai, na ke Allah ke liye.
Surah 4 : 171
یٰۤاَهْلَ الْكِتٰبِ لَا تَغْلُوْا فِیْ دِیْنِكُمْ وَ لَا تَقُوْلُوْا عَلَى اللّٰهِ اِلَّا الْحَقَّؕ اِنَّمَا الْمَسِیْحُ عِیْسَى ابْنُ مَرْیَمَ رَسُوْلُ اللّٰهِ وَ كَلِمَتُهٗۚ اَلْقٰىهَاۤ اِلٰى مَرْیَمَ وَ رُوْحٌ مِّنْهُ٘ فَاٰمِنُوْا بِاللّٰهِ وَ رُسُلِهٖ۫ۚ وَ لَا تَقُوْلُوْا ثَلٰثَةٌؕ اِنْتَهُوْا خَیْرًا لَّكُمْؕ اِنَّمَا اللّٰهُ اِلٰهٌ وَّاحِدٌؕ سُبْحٰنَهٗۤ اَنْ یَّكُوْنَ لَهٗ وَلَدٌۘ لَهٗ مَا فِی السَّمٰوٰتِ وَ مَا فِی الْاَرْضِؕ وَ كَفٰى بِاللّٰهِ وَكِیْلًا۠ ۧ ۧ
Aye Ahl-e-Kitab! Apne deen mein hadd se aage na badho aur Allah par haq ke siwa kuch na kaho. Beshak Masih Isa ibn Maryam Allah ke Rasool aur uska kalma hain, jise usne Maryam par dala aur uski taraf se ek rooh hain. Pas Allah aur uske Rasoolon par imaan lao aur teen (khuda) na kaho. Baaz aa jao, ye tumhare liye behtar hai. Beshak Allah hi ek akela mabood hai. Woh isse pak hai ke uska koi beta ho. Usi ka hai jo kuch aasmanon mein hai aur jo kuch zameen mein hai. Aur Allah hi kaafi hai kaar-saz ke taur par.
Is Ayah mein Allah Ta'ala Ahl-e-Kitab, khaas taur par Nasara ko mukhatib kar raha hai, jo Hazrat Isa (A.S.) ke baare mein hadd se tajawuz kar gaye the aur unko Allah ka beta ya khud Allah samajh baithe the. Allah farmata hai ke deen mein ghulu (hadd se badhna) na karo aur Allah par sirf haq baat kaho. Hazrat Isa (A.S.) ki haqeeqat bayan karte hue farmaya gaya ke woh sirf Allah ke Rasool hain, Maryam ke bete hain, aur Allah ka woh 'Kalma' hain jise Allah ne Maryam (A.S.) par dala. Woh Allah ki taraf se ek 'Rooh' hain, yaani Allah ke hukm se paida hue hain, bagair baap ke. Isse unki azmat to zahir hoti hai lekin unki uluhiyat (divinity) sabit nahi hoti.
Allah ne Nasara ko 'teen (khuda) na kaho' keh kar shirk se roka hai aur unhein tauheed ki dawat di hai. Allah Ta'ala akela mabood hai, woh har us cheez se pak hai ke uska koi beta ho. Aasmanon aur zameen mein jo kuch bhi hai, sab usi ka hai. Woh har cheez par qadir hai aur har kaam ke liye kaafi hai. Is Ayah mein Isa (A.S.) ki bandagi aur Allah ki wahdaniyat par zor diya gaya hai.
Surah 4 : 172
لَنْ یَّسْتَنْكِفَ الْمَسِیْحُ اَنْ یَّكُوْنَ عَبْدًا لِّلّٰهِ وَ لَا الْمَلٰٓئِكَةُ الْمُقَرَّبُوْنَؕ وَ مَنْ یَّسْتَنْكِفْ عَنْ عِبَادَتِهٖ وَ یَسْتَكْبِرْ فَسَیَحْشُرُهُمْ اِلَیْهِ جَمِیْعًا
Masih hargiz is baat se aar mehsoos nahi karenge ke woh Allah ke bande hon, aur na hi muqarrab farishte. Aur jo koi uski ibadat se aar mehsoos karega aur takabbur karega, to woh un sab ko apni taraf ikattha karega.
Yeh Ayah pichli Ayah ki mazeed wazahat hai, jismein Allah Ta'ala ne Isa (A.S.) ki haqeeqat bayan ki thi. Yahan farmaya ja raha hai ke Hazrat Isa (A.S.) ko Allah ka banda hone mein koi aar (sharm) nahi hai, woh isse hargiz inkar nahi karte. Isi tarah Allah ke muqarrab farishte bhi Allah ke bande hone mein koi takabbur nahi karte, balki woh bhi Allah ki ibadat mein lage rehte hain. Isse un logon ki ghalat fehmi door ki ja rahi hai jo Isa (A.S.) ko Allah ya Allah ka beta samajhte the.
Ayah ke doosre hisse mein Allah ne un logon ko dhamki di hai jo uski ibadat se takabbur karte hain aur aar mehsoos karte hain. Allah farmata hai ke jo koi Allah ki ibadat se munh morega aur takabbur karega, to Allah un sab ko qayamat ke din apne paas ikattha karega. Wahan unse unke aamal ka hisab liya jayega aur unhein unke takabbur ki saza di jayegi. Is Ayah se wazeh hota hai ke Allah ki bandagi mein hi insaan ki izzat hai aur takabbur tabahi ka sabab hai.
Surah 4 : 173
فَاَمَّا الَّذِیْنَ اٰمَنُوْا وَ عَمِلُوا الصّٰلِحٰتِ فَیُوَفِّیْهِمْ اُجُوْرَهُمْ وَ یَزِیْدُهُمْ مِّنْ فَضْلِهٖۚ وَ اَمَّا الَّذِیْنَ اسْتَنْكَفُوْا وَ اسْتَكْبَرُوْا فَیُعَذِّبُهُمْ عَذَابًا اَلِیْمًاۙ۬ وَّ لَا یَجِدُوْنَ لَهُمْ مِّنْ دُوْنِ اللّٰهِ وَلِیًّا وَّ لَا نَصِیْرًا
Pas jin logon ne imaan laya aur nek amal kiye, to woh unko unke ajr poore poore dega aur apne fazl se unko aur zyada dega. Aur jin logon ne aar mehsoos ki aur takabbur kiya, to woh unko dardnaak azaab dega aur woh apne liye Allah ke siwa koi wali aur madadgar nahi payenge.
Is Ayah mein Allah Ta'ala ne pichli Ayah mein bayan kiye gaye do girohon ke anjaam ko wazeh kiya hai. Pehla giroh un logon ka hai jin logon ne Allah par imaan laya aur nek amal kiye. Allah unko unke aamal ka poora poora badla dega aur apne fazl-o-karam se unhein mazeed ata karega. Yeh Allah ki rehmat aur uske fazl ki nishani hai ke woh apne bandon ko unke aamal se zyada deta hai.
Doosra giroh un logon ka hai jin logon ne Allah ki ibadat se aar mehsoos ki aur takabbur kiya. Allah unhein dardnaak azaab dega. Qayamat ke din unhein Allah ke siwa koi dost ya madadgar nahi milega jo unhein is azaab se bacha sake. Yeh Ayah insaan ko takabbur se bachne aur Allah ki bandagi ikhtiyar karne ki targheeb deti hai. Ismein saaf taur par bataya gaya hai ke Allah ke samne ajizi ikhtiyar karne wale kamyab honge aur takabbur karne wale nuqsan uthayenge.
Surah 4 : 174
یٰۤاَیُّهَا النَّاسُ قَدْ جَآءَكُمْ بُرْهَانٌ مِّنْ رَّبِّكُمْ وَ اَنْزَلْنَاۤ اِلَیْكُمْ نُوْرًا مُّبِیْنًا
Aye logo! Beshak tumhare paas tumhare Rabb ki taraf se ek burhan (roshan daleel) aa chuka hai aur humne tumhari taraf ek roshan noor nazil kiya hai.
Is Ayah mein Allah Ta'ala poori insaniyat ko mukhatib kar raha hai aur unhein apni rehmat aur hidayat ki taraf mutawajjeh kar raha hai. Allah farmata hai ke tumhare Rabb ki taraf se tumhare paas ek 'Burhan' (roshan daleel) aa chuka hai. Is 'Burhan' se murad Rasoolullah (S.A.W.) hain, jinki risalat aur mojizat Allah ki taraf se wazeh daleel hain. Kuch mufassireen ne isse murad Quran-e-Kareem bhi liya hai, jo khud ek zabardast daleel hai.
Mazeed farmaya gaya ke humne tumhari taraf ek 'Noor-e-Mubeen' (roshan noor) nazil kiya hai. Is 'Noor-e-Mubeen' se murad Quran-e-Kareem hai, jo apni taleemat, ahkamat aur hidayat ke zariye insaniyat ko gumrahi ke andheron se nikal kar roshni ki taraf lata hai. Yeh Ayah is baat ki daleel hai ke Allah ne insaan ko hidayat ke liye koi kasar nahi chhodi, balki wazeh daleelen aur roshan kitab nazil farmai taake log haq ko pehchan saken aur seedhi raah par chal saken.
Surah 4 : 175
فَاَمَّا الَّذِیْنَ اٰمَنُوْا بِاللّٰهِ وَ اعْتَصَمُوْا بِهٖ فَسَیُدْخِلُهُمْ فِیْ رَحْمَةٍ مِّنْهُ وَ فَضْلٍۙ وَّ یَهْدِیْهِمْ اِلَیْهِ صِرَاطًا مُّسْتَقِیْمًاؕ
Pas jin logon ne Allah par imaan laya aur usse mazbooti se chimat gaye, to woh unko apni rehmat aur fazl mein dakhil karega aur unko apni taraf seedhi raah dikhayega.
Yeh Ayah pichli Ayah ka takmila hai, jismein 'Burhan' aur 'Noor-e-Mubeen' ke nuzool ka zikr tha. Ab is Ayah mein un logon ke liye khushkhabri hai jo is hidayat ko qubool karte hain. Allah Ta'ala farmata hai ke jin logon ne Allah par imaan laya aur usse mazbooti se chimat gaye, yaani Quran aur Sunnat ko mazbooti se pakad liya, to Allah unhein apni khaas rehmat aur fazl mein dakhil karega. Yeh rehmat aur fazl duniya aur akhirat dono mein unke liye behtareen inam hoga.
Mazeed farmaya gaya ke Allah unhein apni taraf 'Sirat-e-Mustaqeem' (seedhi raah) dikhayega. Iska matlab hai ke Allah unhein deen-e-haq par qaim rakhega, unke liye hidayat ke darwaze kholega aur unhein jannat tak pahunchane wali raah par chalayega. Yeh Ayah is baat ki daleel hai ke Allah par kamil imaan aur uske ahkamat par amal hi insaan ki kamyabi aur nijat ka zariya hai. Jo log Allah ki rassi ko mazbooti se pakad lete hain, woh kabhi gumrah nahi hote.
Surah 4 : 176
یَسْتَفْتُوْنَكَ قُلِ اللّٰهُ یُفْتِیْكُمْ فِی الْكَلٰلَةِ اِنِ امْرُؤٌا هَلَكَ لَیْسَ لَهٗ وَلَدٌ وَّ لَهٗۤ اُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ وَ هُوَ یَرِثُهَاۤ اِنْ لَّمْ یَكُنْ لَّهَا وَلَدٌ فَاِنْ كَانَتَا اثْنَتَیْنِ فَلَهُمَا الثُّلُثٰنِ مِمَّا تَرَكَ وَ اِنْ كَانُوْۤا اِخْوَةً رِّجَالًا وَّ نِسَآءً فَلِلذَّكَرِ مِثْلُ حَظِّ الْاُنْثَیَیْنِ یُبَیِّنُ اللّٰهُ لَكُمْ اَنْ تَضِلُّوْا وَ اللّٰهُ بِكُلِّ شَیْءٍ عَلِیْمٌ
Log aapse fatwa talab karte hain. Keh dijiye, Allah tumhe Kalalah ke bare mein fatwa deta hai. Agar koi shakhs mar jaye aur uski koi aulad na ho aur uski ek behen ho, to us behen ke liye uske chhore hue maal ka nisf (aadha) hai. Aur woh (bhai) us behen ka waris hoga agar us behen ki koi aulad na ho. Agar do behenein hon, to un dono ke liye chhore hue maal ka do-tihai (2/3) hai. Aur agar bhai aur behenein (dono) hon, to mard ke liye do aurton ke hisse ke barabar hai. Allah tumhare liye (ahkam) bayan karta hai taake tum gumrah na ho. Aur Allah har cheez ka ilm rakhne wala hai.
Yeh Ayat Kalalah ke mutalliq wirasat ke ahkam bayan karti hai. Kalalah us mayyat ko kehte hain jiska na koi baap dada ho aur na koi beta beti. Yani uske usool (parents/grandparents) aur furoo (children/grandchildren) mein se koi zinda na ho. Log Nabi Akram ﷺ se is masle par fatwa talab kar rahe the, jis par Allah Ta'ala ne khud jawab diya.
Is Ayat mein chand sooraton ka zikr hai:
Allah Ta'ala ne yeh ahkam isliye wazeh kiye hain taake log gumrahi se bachein aur wirasat ke mamle mein insaf qaim ho. Beshak, Allah har cheez ka ilm rakhne wala hai aur uske qawaneen hikmat par mabni hain.
Sahih Bukhari (Kitab Al-Fara'id, Hadees 6736) mein Hazrat Bara' bin Azib (R.A.) se riwayat hai ke aakhri ayat jo nazil hui woh Surah An-Nisa ki yeh ayat (Kalalah ke mutalliq) thi.
