Allah ke Naam se Ibtida ki Fazilat

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.

Hawaon ki Qasam aur Allah ki Qudrat

Allah Ta'ala is ayat mein hawaon ki qasam kha raha hai jo dhool aur mitti ko bikher deti hain. Yeh qasam is baat ki taraf ishara karti hai ke Allah ki qudrat har cheez par haawi hai aur woh har cheez ko apni marzi se harkat deta hai. Hawaon ka dhool udaya jana, unki taqat aur unke asarat, sab Allah ke hukum ke paband hain. Ismein insano ke liye ghaur-o-fikar ka samaan hai ke woh apni qudrat ko pehchanen.

Bojh Uthane Wale Badal aur Allah ki Rehmat

Is ayat mein Allah Ta'ala un badalon ki qasam kha raha hai jo pani ka bhari bojh utha kar chalte hain. Yeh Allah ki qudrat ki ek aur azeem nishani hai ke woh kis tarah bejaan cheezon se insano ke liye faida mand kaam leta hai. Yeh badal hi hain jo barish barsate hain, zameen ko serab karte hain aur zindagi ko farogh dete hain. Inka itna bhari bojh utha kar chalna aur phir sahi waqt par barasna, Allah ke behtareen intizam ka saboot hai.

Aasani se Chalne Wali Kashtiyan aur Allah ki Ne'mat

Yahan Allah Ta'ala un kashtiyon ki qasam kha raha hai jo samandar mein aasani se chalti hain. Yeh bhi Allah ki qudrat aur uski rehmat ki nishani hai ke usne insano ke liye daryaon aur samandaron mein safar ko mumkin banaya. Hawaon aur pani ke bahao ko is tarah mutasir kiya ke kashtiyan aasani se chal saken, aur insaan ek jagah se doosri jagah saman aur khud ko muntaqil kar saken. Yeh Allah ki taraf se ek azeem ne'mat hai.

Allah ke Ahkamat Taqseem Karne Wale Farishte

Is ayat mein un farishton ki qasam hai jo Allah ke ahkamat ko taqseem karte hain. Maslan, rizq ki taqseem, barish ka nazool, aur roohein qabz karna. Yeh farishte Allah ke hukum ke paband hain aur uske har hukm ko baja late hain. Inka kaam Allah ke nizam ko chalana hai aur woh ismein koi kotahi nahi karte. Yeh is baat ki daleel hai ke poori kainat ek makhsoos nizam ke tehat chal rahi hai.

Qayamat aur Jaza-Saza ka Yaqeen

In tamam qasamon ke baad, Allah Ta'ala is azeem haqeeqat ko bayan karta hai ke jis cheez ka tumse wada kiya jata hai woh bilkul sach hai. Is se murad Qayamat, hisab-kitab, jannat aur jahannum hain. Allah Ta'ala ne apni qudrat ki nishaniyon (hawaon, badalon, kashtiyon, farishton) ki qasam kha kar is baat par zor diya hai ke aakhirat ka din yaqeeni hai aur usmein koi shak nahi. Insano ko is haqeeqat par ghaur karna chahiye aur uski tayyari karni chahiye.

Qayamat aur Jaza ka Yaqeen

Is Ayat mein Allah Ta'ala qasam kha kar farmate hain ke Qayamat aur us mein aamal ka badla zaroor waaqe hone wala hai. Yahan "Ad-Deen" se murad jaza aur saza ka din hai, yaani woh din jab har shakhs ko uske kiye hue aamal ka mukammal badla diya jayega. Jis tarah pichli ayaton mein aasman aur zameen ki qasam kha kar toheed aur risalat ki daleelen di gayin, isi tarah yahan aakhirat aur jaza-o-saza ki haqeeqat ko bhi qasam ke zariye mazboot kiya gaya hai.

Yeh is baat ki tasdeeq hai ke insaan ki zindagi be-maqsad nahi, balkay usay apne har amal ka hisaab dena hoga. Is se munkireen-e-aakhirat ko tanbeeh ki ja rahi hai ke unka inkar haqeeqat ko badal nahi sakta. Allah Ta'ala ka yeh waada barhaq hai aur woh din yaqeenan aakar rahega jab har rooh ko uske kiye ka pura pura badla milega, chahe woh achha ho ya bura.

Aasman ki Azeem Shan

Is Ayat mein Allah Ta'ala aasman ki qasam kha rahe hain. Lafz "Al-Hubuk" ke kai maani bayan kiye gaye hain. Ek maani "raaste" ya "tareeqe" hain, jaisa ke sitaron aur sayyaron ke madar (orbits) hain, ya woh raaste jin se farishtay utarte aur chadhte hain. Doosra maani "khubsurat banawat" ya "mazboot saakht" hai, jaisa ke kisi cheez ko behtareen tareeqe se bunna ya mazboot karna. Aasman ki banawat itni munazzam aur khubsurat hai ke us mein koi nuqs ya be-tartibi nazar nahi aati.

Yeh qasam is baat ki daleel hai ke jis zaat ne itne azeem aur munazzam aasman ko banaya hai, woh Qayamat barpa karne aur murdon ko zinda karne par bhi qadir hai. Aasman ki yeh be-misaal khubsurti aur mazbooti Allah Ta'ala ki qudrat-e-kaamila aur hikmat-e-baaligha ki nishani hai, jo insaan ko ghaur-o-fikr ki dawat deti hai.

Munkireen ki Mukhtalif Raayen

Is Ayat mein Allah Ta'ala un logon ki baat kar rahe hain jo mukhtalif aur mutazaad aqwaal mein uljhe hue hain. Yeh mukhtalif aqwaal un mushrikeen aur kafireen ke hain jo Nabi Kareem ﷺ aur Quran-e-Kareem ke baray mein tarah tarah ki baaten karte thay. Kabhi woh Aap ﷺ ko jaadugar kehte, kabhi shayar, kabhi majnoon. Isi tarah Quran ko kabhi jaadu, kabhi purani kahaniyan kehte. Woh Qayamat aur dobara uthaye jane ke baray mein bhi mukhtalif aur ghalat qayas aaraaiyan karte thay.

Unki yeh mukhtalif aur be-bunyad baaten is baat ki nishani theen ke unke paas haqeeqat ka koi ilm nahi tha. Woh sirf andaza laga rahe thay aur haqeeqat se door the. Is Ayat mein unki is be-tarti aur gumrahi ko wazeh kiya gaya hai, jo unke imaan na laane ki bunyadi wajah thi. Unka ikhtilaf is baat ki daleel tha ke woh haq ko qabool karne ke liye tayyar nahi the.

Haq Se Munharif Hone Wale

Is Ayat ka matlab hai ke haqeeqat se wahi shakhs phirta hai jise (Allah ki taraf se) phira diya gaya ho, yaani jiski qismat mein gumrahi likh di gayi ho, ya jisne khud apni bad-bakhti ki wajah se haq se munh mor liya ho. Yeh un logon ke baray mein hai jo pichli Ayat mein bayan kiye gaye mukhtalif aqwaal mein uljhe hue the aur haq ko qabool karne se inkar karte the.

Is Ayat mein is baat ki taraf ishara hai ke Allah Ta'ala kisi par zulm nahi karte. Jo shakhs apni marzi se haq se inkar karta hai aur gumrahi ka rasta ikhtiyar karta hai, Allah Ta'ala usay usi haal par chor dete hain. Is tarah woh haq se aur zyada door hota chala jata hai. Yeh darasal un logon ki halat bayan ki ja rahi hai jo apni zid aur takabbur ki wajah se hidayat qabool nahi karte.

Jhoot Ghadhne Walon ki Halakat

Is Ayat mein "Al-Kharrasun" se murad woh log hain jo sirf qayas aaraaiyan karte hain, andaze lagate hain, aur jhoot bolte hain. Yeh woh log the jo Qayamat ke baray mein, Rasoolullah ﷺ ki risalat ke baray mein, aur Quran ke baray mein be-bunyad baaten karte the aur haqeeqat se anjaan the. "Qutila" ka matlab hai "halaak kiye gaye" ya "lanat ho un par". Yeh ek bad-dua hai ya Allah Ta'ala ki taraf se unke anjaam ki khabar hai.

Yeh Ayat un logon ki mazammat karti hai jo baghair ilm ke baaten karte hain aur haqeeqat ko jhutlate hain. Unka anjaam halakat aur tabahi hai, chahe woh dunya mein ho ya aakhirat mein. Is se musalmanon ko tasalli di gayi hai ke in jhoot ghadhne walon ki baaton par ghaur na karein, kyunke unka anjaam bura hai. Yeh is baat ki bhi tanbeeh hai ke ilm ke baghair deeni masail mein qayas aaraai se bacha jaye.

Ghaflat aur Haqeeqat se Bekhabri

Is ayat mein un logon ka zikr hai jo duniya ki ranginiyon mein kho kar akhirat se ghafil ho chuke hain. 'Ghamrah' ka matlab hai gehri ghaflat ya bekhabri, jahan insaan haqeeqat ko bhool kar apni khwahishat mein doob jata hai. Ye log Allah ki nishaniyon aur uske paighambar ki dawat se beparwah hain. Inhein is baat ka ehsaas hi nahi ke inki zindagi ka asal maqsad kya hai aur inhein kis taraf lautna hai. Inki ghaflat itni gehri hai ke ye aane wale azab aur hisab ke din ko bhi mazak samajhte hain.

Ye ghaflat insaan ko uske Rabb se door kar deti hai aur use duniya ki aarzi lazzaton mein uljha deti hai, jis ka anjaam sirf aur sirf nuqsan hai.

Qayamat ke Din ka Sawal (Mazak ke Andaaz mein)

Pichli ayat mein zikr kiye gaye ghafil log, apni bekhabri aur inkar ki wajah se, Qayamat ke din ke bare mein sawal karte hain. Lekin unka ye sawal haq janne ki niyat se nahi hota, balki mazak aur istehza ke andaaz mein hota hai. Woh kehte hain, 'Jaza aur Saza ka din kab aayega?' Is sawal ke peeche unka ye guman hota hai ke aisa koi din aane wala nahi, aur agar hai bhi to woh kabhi nahi aayega. Ye unki jhutlane ki aadat aur akhirat par yaqeen na rakhne ki daleel hai.

Allah Ta'ala unke is sawal ka jawab agle ayaton mein deta hai, jo unke liye ek shadeed tanbeeh hai.

Jahannam ka Azab aur Aazmaish

Ye ayat un logon ke sawal ka jawab hai jo Qayamat ke din ke bare mein mazak udate the. Allah Ta'ala farmata hai ke woh din jiske bare mein tum sawal karte ho, woh din hoga jab tumhein aag par azab diya jayega. Lafz 'yuftanoon' ka matlab hai aazmaya jana, ya azab diya jana. Iska matlab hai ke unhein jahannam ki aag mein daal kar unki aazmaish ki jayegi, jaisa ke sona aag mein tapaya jata hai.

Ye azab unki duniya ki ghaflat aur akhirat ke inkar ka nateeja hoga. Is din unhein apni ghaltiyon ka ehsaas hoga, lekin tab bahut der ho chuki hogi. Ye unke liye ek dardnak haqeeqat hogi.

Azab ka Maza aur Jaldi ka Anjaam

Is ayat mein Allah Ta'ala un inkar karne walon ko mukhatib karte hue farmata hai ke apne azab ka maza chakho. Ye woh azab hai jis ke liye tum duniya mein jaldi machate the, aur kehte the ke agar tum sacche ho to woh azab kab aayega. Ab jab woh azab aa gaya hai, to use bardasht karo.

Ye unke liye ek shadeed malamat aur sargardani hogi. Unka mazak ab haqeeqat mein badal chuka hai aur unhein us cheez ka saamna karna pad raha hai jis ka woh inkar karte the. Ye ayat un logon ke liye ek sabaq hai jo Allah ke waadon ko halke mein lete hain aur akhirat ke din ko jhutlate hain.

Muttaqiyon ka Anjaam: Jannat aur Uski Ne'matein

Pichli ayaton mein kafiron ke dardnak anjaam ka zikr karne ke baad, Allah Ta'ala ab muttaqi logon ke behtareen anjaam ka bayan farmata hai. Muttaqi woh log hain jinhon ne duniya mein Allah se darte hue zindagi guzari, uske ahkamat par amal kiya aur uski nafarmani se bachte rahe. Aise logon ke liye Allah ne Jannat mein azeem ne'matein tayyar kar rakhi hain.

Woh baghon aur chashmon mein honge, jahan har tarah ki khushgawar cheezein aur rahat hogi. Ye unki taqwa aur imaan ka sila hai. Ye ayat is baat ki daleel hai ke Allah Ta'ala apne bandon ke darmiyan adl karta hai; ek taraf inkar karne walon ko azab deta hai, aur doosri taraf imaan walon aur muttaqiyon ko behtareen jaza se nawazta hai.

Jannatiyon ka Ajr aur Unki Sabiqa Neikiyan

Is ayat mein Allah Ta'ala un muttaqi logon ke ajr-o-sawab ka zikr farma rahe hain jin ka zikr pichli ayaton mein hua. Woh log jannat mein apne Rab ki taraf se di hui nematon ko khushi khushi qubool karenge. Yeh nematein unke duniya mein kiye gaye achhe aamaal aur neikiyon ka sila hongi. Allah Ta'ala ne unhein 'muhsineen' (neiki karne wale) qaraar diya hai, jo is baat ki daleel hai ke unki zindagi Allah ki itaat aur logon ke saath husn-e-sulook mein guzri. Unhone apni zindagi mein Allah ke ahkamat par amal kiya aur uski raza talab ki, jis ke badle mein unhein yeh azeem jaza ata ki ja rahi hai. Yeh is baat ka saboot hai ke Allah kisi ki neiki ko zaya nahi karta, balki uska behtareen badla ata farmata hai.

Raat ki Ibadat aur Qiyam-ul-Layl

Yeh ayat muttaqi logon ki ek khaas sift bayan karti hai ke woh raat ke waqt bahut kam sote the. Is se murad yeh hai ke woh raat ka ek bada hissa Allah ki ibadat, namaz aur zikr mein guzarte the. Qiyam-ul-Layl (raat ka qiyam) Allah ke neik bandon ki ek ahem alamat hai, jiske zariye woh apne Rab se qurbat hasil karte hain. Raat ki tanhai mein ibadat karna, jab log gehri neend so rahe hote hain, imaan ki mazbooti aur Allah se gehri mohabbat ki nishani hai. Is amal se ruhani sukoon milta hai aur dil Allah ki yaad se roshan hota hai. Yeh amal unhein duniya ki lazzaton se beparwah kar ke akhirat ki fikar mein ghamgeen rakhta tha.

Sehar ke Waqt Istighfar ki Fazilat

Is ayat mein muttaqi logon ki ek aur ahem khasiyat bayan ki gayi hai ke woh sehar ke waqt, yani subah sadiq se pehle, Allah se maghfirat talab karte the. Yeh woh waqt hota hai jab Allah Ta'ala aasman-e-duniya par nuzool farmata hai aur apne bandon ki duaein qubool karta hai. Sehar ka waqt dua aur istighfar ke liye nihayat afzal hai. Neik log raat bhar ibadat karne ke bawajood bhi apni kotahiyon aur kamzoriyon ka ehsas karte hue Allah se bakhshish mangte hain. Yeh unki tawazu, khauf-e-khuda aur Allah ki azmat ka iqrar hai. Is waqt ki maghfirat talabi unke gunahon ko mitati hai aur unke darjat ko buland karti hai.

Amwaal mein Ghareebon ka Haq

Yeh ayat muttaqi logon ki ek aur ahem sift bayan karti hai ke unke amwaal mein sawal karne wale (sa'il) aur mahroom (jo mangte nahi magar zaruratmand hain) ka haq tha. Is se murad yeh hai ke woh apne maal mein se Allah ki raah mein kharch karte the aur zaruratmand logon ki madad karte the. Islam mein ghareebon aur miskeenon ka haq sirf zakat tak mehdood nahi, balki iske ilawa bhi sadqa-o-khairat ki targheeb di gayi hai. Sa'il woh hai jo apni zarurat ka izhar karta hai, jabke mahroom woh hai jo apni ghurbat aur tangdasti ke bawajood sharm-o-haya ki wajah se sawal nahi karta. Aise logon ko talaash kar ke unki madad karna bade sawab ka kaam hai. Yeh amal muashre mein hamdardi aur bahami ta'awun ko farogh deta hai.

Zameen mein Allah ki Nishaniyan

Is ayat mein Allah Ta'ala farmate hain ke zameen mein un logon ke liye bahut si nishaniyan hain jo yaqeen rakhte hain. Yeh nishaniyan Allah Ta'ala ki wahdaniyat, qudrat aur hikmat ki daleel hain. Jab insaan ghaur-o-fikar karta hai to use zameen mein pahadon, daryaaon, samundaron, mukhtalif qism ke nabatati aur haiwani zindagi, mausamon ki tabdeeli, din aur raat ka aana jana, aur barish ke zariye murda zameen ka zinda hona jaisi be-shumar cheezein nazar aati hain. Yeh sab Allah ki azeem qudrat aur uske be-misaal takhleeq ka saboot hain. Jo log sachche dil se yaqeen rakhte hain, woh in nishaniyon mein Allah ki azmat ko pehchan lete hain aur unka imaan mazboot hota hai.

Insani Wajood Mein Allah Ki Nishaniyan

Is ayat mein Allah Ta'ala insaan ko apni zaat mein ghaur-o-fikr karne ki dawat de raha hai. Hamara wajood, hamare jism ka har hissa, hamare azaa (organs) ki banawat, unka kaam karne ka tareeqa, hamare dimagh ki salahiyaten, hamari sochne samajhne ki quwwat, aur hamare jazbaat – yeh sab Allah Ta'ala ki qudrat aur hikmat ki behtareen nishaniyan hain. Agar insaan apni paidaish aur apne andar maujood nizam par ghaur kare toh woh Allah Ta'ala ki wahdaniyat aur uski azmat ko pehchan sakta hai. Har saans, har dhadkan, aur har hissi tajurba Allah ki behtareen takhleeq ka saboot hai. Kya hum in zahir nishaniyon ko dekh kar bhi ghaflat mein rahenge?

Aasmaan Se Rizq Aur Waade

Is ayat mein Allah Ta'ala farmata hai ke tumhara rizq aasmaan mein hai. Isse murad woh barish hai jo aasmaan se barasti hai aur zameen ko zinda karti hai, jis se faslen ugti hain aur janwaron ko ghiza milti hai. Suraj ki roshni aur hawa bhi aasmaan se hi aati hain jo zindagi ke liye zaroori hain. Is tarah hamara rizq bilawasta (indirectly) aasmaan se hi aata hai. Isi tarah, 'jo tumse waada kiya gaya hai' se murad Jannat, dozakh, qiyamat, hisab-kitab aur jaza-saza hai, jin sab ka zikr Quran aur Hadees mein kiya gaya hai. Yeh sab cheezen bhi Allah Ta'ala ke ilm aur qudrat mein hain aur unka ta'alluq ghaib se hai, jo aasmaani kitabon ke zariye bataya gaya hai. Allah Ta'ala hi rizq dene wala aur waadon ko poora karne wala hai.

Allah Ki Qasam Aur Haqeeqat Ki Tasdeeq

Is ayat mein Allah Ta'ala ne apni zaat ki qasam kha kar is baat ki tasdeeq ki hai ke jo kuch pichli ayaton mein zikr kiya gaya hai, khaas taur par rizq aur aakhirat ke waade, woh bilkul haqeeqat hain. Allah Ta'ala ne aasmaan aur zameen ke Rab ki qasam khai hai, jo uski azmat aur qudrat ki nishani hai. Phir farmaya ke yeh waada itna haq hai 'jaise tum baat karte ho'. Jis tarah insaan apni baat cheet mein koi shaq nahi karta aur apni zubaan se nikle hue alfaz ko haqeeqat samajhta hai, isi tarah Allah ke waade bhi bilkul haq hain aur un mein koi shaq-o-shubah nahi. Yeh tashbeeh (analogy) is baat ko wazeh karti hai ke Allah ke waade aur uski khabren utni hi yaqeeni hain jitni hamari apni bol chaal ki haqeeqat. Is mein qiyamat, jaza-saza aur rizq ki haqeeqat par zor diya gaya hai.

Hazrat Ibrahim (A.S.) Ke Mehmaanon Ka Qissa

Is ayat se Allah Ta'ala ne Nabi Akram (SAW) ko aur unke zariye tamam ummat ko Hazrat Ibrahim (Alaihissalam) ke mehmaanon ka qissa sunane ka irada zahir kiya hai. Yeh mehmaan farishte the jo insani shakal mein aaye the. Unhe 'izzatdaar mehmaan' kaha gaya hai kyunki woh Allah ke farishte the aur ek azeem paigham lekar aaye the. Is qisse mein Hazrat Ibrahim (Alaihissalam) ki mehmaan nawazi, unka sabr, aur Allah Ta'ala ki qudrat ke kai pehlu hain. Yeh qissa sirf ek waqia nahi, balki is mein imaan, tawakkul, aur Allah ke faislon par yaqeen ki behtareen misalen maujood hain. Yeh qissa aage ki ayaton mein tafseel se bayan kiya gaya hai, jismein Lut (Alaihissalam) ki qaum ki tabahi aur Ibrahim (Alaihissalam) ko ishaaq (Alaihissalam) ki basharat shamil hai.

Mehmaanon Ka Aana Aur Ibrahim (A.S.) Ka Radde Amal

Is ayat mein Hazrat Ibrahim (Alaihissalam) aur unke farishta mehmaanon ke darmiyan pehli mulaqat ka zikr hai. Jab farishte insani shakal mein unke paas aaye toh unhone 'Salam' kaha, jo aman aur salamati ki dua hai. Hazrat Ibrahim (Alaihissalam) ne bhi jawab mein 'Salam' kaha, jo mehmaan nawazi aur islami tehzeeb ka taqaza hai. Lekin unhone dil hi dil mein socha ke 'yeh toh anjaan log hain'. Isse unki fitri insani fikar zahir hoti hai ke woh unhe pehchante nahi the aur unke aane ka maqsad bhi nahi jante the. Iske bawajood, unhone apni mehmaan nawazi mein koi kami nahi ki aur fauran unki khatir tawaza ka intizam kiya. Yeh waqia Hazrat Ibrahim (Alaihissalam) ki behtareen akhlaqi sifat, khaas taur par mehmaan nawazi aur aman pasandi ko ujagar karta hai, chahe mehmaan anjaan hi kyun na hon.

Hazrat Ibrahim (AS) Ki Mehmandari

Jab Allah Ta'ala ke farishtay insani shakal mein Hazrat Ibrahim (AS) ke paas mehmaan ban kar aaye, to unhone unko pehchana nahi. Hazrat Ibrahim (AS) apni sakhavat aur mehmandari ke liye mashhoor the. Chunancha, unhone baghair kisi takheer ke, foran apne ghar walon ki taraf ruju kiya aur ek mota taza bachda (jo bhuna hua tha) le aaye taake apne mehmandaron ki khatir tawaza kar saken. Yeh amal unki mehmandari ki buland misaal aur Allah ke mehmanon ki izzat ka behtareen namoona hai.

Quran mein Surah Hud (11:69) mein bhi is waqiye ka zikr hai: "Aur jab hamare farishtay Ibrahim ke paas khushkhabri lekar aaye."

Mehmandaron Ka Khana Na Khana

Hazrat Ibrahim (AS) ne jab bhuna hua mota taza bachda apne mehmandaron ke samne pesh kiya, to unhone dekha ke unke haath khane ki taraf nahi badh rahe. Is par unhone hairat aur fikarmandi ke alam mein adab se poocha, "Kya aap khate nahi?" Yeh sawal unki mehmandari aur mehmandaron ki rahat ka khayal rakhne ki nishani tha. Farishtay insani shakal mein the lekin woh khana nahi khate the, isliye unhone khane se parhez kiya. Hazrat Ibrahim (AS) ke liye yeh ek ajeeb baat thi, jiski wajah se unke dil mein kuch shubahat paida hone lage.

Farishton Ki Pehchan Aur Basharat

Jab mehmandaron ne khana nahi khaya, to Hazrat Ibrahim (AS) ko unse kuch khauf mehsoos hua. Arabi riwaj ke mutabiq, agar koi mehmaan khana na khaye to usay dushman ya bad-khwah samjha jata tha. Farishtay, jo Allah ke hukm se aaye the, unhone Hazrat Ibrahim (AS) ke dil ki halat ko samajh liya aur unko tasalli dete hue kaha, "Daro mat." Iske baad unhone apni asal pehchan zahir ki aur unko ek ilm wale ladke (Hazrat Ishaq AS) ki paidaish ki basharat di. Yeh basharat unke liye Allah ki taraf se ek azeem inam thi, khaas taur par is umar mein jab woh aur unki biwi aulad ki ummeed kho chuke the.

Isi waqiye ka zikr Surah Hud (11:70) mein bhi hai: "Jab Ibrahim ne dekha ke unke haath khane ki taraf nahi badhte, to unko unse ajnabiyat mehsoos hui aur unke dil mein khauf paida hua. Unhone kaha, 'Daro mat, hum qaum-e-Loot ki taraf bheje gaye hain.'"

Hazrat Sarah (AS) Ka Ta'ajjub

Jab farishton ne Hazrat Ibrahim (AS) ko aulad ki basharat di, to unki biwi Hazrat Sarah (AS) ne yeh baat sun li. Woh hairat aur khushi ke izhar mein cheekhti hui aage badhi. Unhone ta'ajjub aur be-yaqeeni ke alam mein apne chehre par haath maara (ya peeta), jo aam taur par shadeed hairat ya gham ke izhar ke liye kiya jata hai. Unhone kaha, "Main to boodhi aur baanjh hoon!" Is umar mein aulad ki paidaish unke liye insani aqal se bahar thi. Yeh insani fitrat ka izhar hai jab koi ghaib se aisi khabar milti hai jo aam mamool ke khilaf ho aur us par yaqeen karna mushkil lage.

Surah Hud (11:72) mein bhi Hazrat Sarah (AS) ke is qaul ka zikr hai: "Usne kaha, 'Haaye meri kambakhti! Kya main bachcha janoongi jabke main boodhi hoon aur yeh mere shauhar bhi boodhe hain? Beshak yeh to ajeeb baat hai!'"

Allah Ki Qudrat Aur Hikmat

Hazrat Sarah (AS) ke ta'ajjub aur sawal ke jawab mein, farishton ne unko tasalli di aur kaha ke yeh Allah Ta'ala ka hukm hai. Unhone wazahat ki ke "Aapka Rab isi tarah farmata hai." Iska matlab yeh hai ke Allah Ta'ala ki qudrat ke liye kuch bhi mushkil nahi. Farishton ne mazeed farmaya ke "Beshak wohi Hakeem (hikmat wala) hai, Aleem (sab kuch janne wala) hai." Allah ke har kaam mein gehri hikmat posheeda hoti hai, aur woh har cheez ka ilm rakhta hai. Uske faisle insani aqal se bala-tar ho sakte hain, lekin woh hamesha adl aur hikmat par mabni hote hain. Is jawab se Allah ki be-misal qudrat aur uske faislon par mukammal yaqeen karne ki talqeen milti hai.

Surah Hud (11:73) mein bhi farishton ka jawab hai: "Unhone kaha, 'Kya tum Allah ke hukm par ta'ajjub karti ho? Tum par Allah ki rehmat aur uski barkatein hain, aye ghar walon! Beshak wohi qabil-e-tareef, buzurg hai.'"

Ibrahim (AS) Ka Farishton Se Sawal

Jab farishte Ibrahim (AS) ke paas aaye aur unhein bete ki khushkhabri di, to Ibrahim (AS) ne unse unki aamad ka asal maqsad daryaft kiya. Unhein is baat ka ilm tha ke farishte kisi khaas kaam ke liye hi zameen par utarte hain. Is sawal mein hairangi aur tehqeeq ka pehlu tha, kyunki unki shakal-o-surat insani thi aur woh unhein pehchan na sake the. Is sawal se yeh bhi zahir hota hai ke Allah ke nabi hamesha Allah ke ahkamat aur uske farishton ke maqasid ko samajhne ki koshish karte the.

(Tafseer-ul-Quran bil Quran: Surah Hud 11:70 mein bhi is waqiye ka zikr hai jahan Ibrahim (AS) ko farishton se khauf hua tha.)

Farishton Ka Jawab Aur Mujrim Qaum Ka Zikr

Farishton ne Ibrahim (AS) ke sawal ka jawab dete hue bataya ke woh ek mujrim qaum ki taraf bheje gaye hain. Yahan 'mujrim qaum' se murad Hazrat Lut (AS) ki qaum hai, jo ke badtareen fawahish aur gunahon mein mubtala thi, khaas taur par mardon se badfaili (homosexuality) mein. Allah Ta'ala ne unki is sarkashi aur hadd se tajawuz ki wajah se un par azab nazil karne ka faisla kiya tha. Farishton ka yeh jawab unke mission ki wazahat karta hai aur Allah ke adl aur uski pakad ki shiddat ko bhi zahir karta hai.

(Tafseer-ul-Quran bil Quran: Surah Al-A'raf 7:80-84 mein Lut (AS) ki qaum ke juraim aur un par nazil hone wale azab ki tafseel bayan ki gayi hai.)

Azab Ki Nauiyat: Mitti Ke Patthar

Farishton ne mazeed wazahat ki ke unka maqsad Lut (AS) ki qaum par mitti ke patthar barsana hai. Yeh azab ki ek khaas nauiyat thi, jise Allah Ta'ala ne unki sarkashi aur gunahon ki saza ke taur par muqarrar kiya tha. 'Hijaaratum min teen' (mitti ke patthar) se murad aise patthar hain jo aag mein pakaye gaye hon ya sakht mitti se bane hon, aur jo tabahi machane ki salahiyat rakhte hon. Yeh is baat ki nishani hai ke Allah ka azab mukhtalif shaklon mein aa sakta hai aur woh har cheez par qadir hai. Is azab ka maqsad sirf tabahi nahi, balkay aane wali naslon ke liye ibrat aur naseehat bhi tha.

Nishan Zad Patthar Aur Had Se Guzarne Walon Ka Anjaam

Yeh ayat azab ki shiddat aur uski khasusiyat ko bayan karti hai. Farishton ne bataya ke yeh patthar Allah ke paas nishan zad kiye gaye hain, yani har patthar par us shakhs ka naam likha hua tha jis par woh girna tha. Yeh is baat ki daleel hai ke Allah ka azab be-maqsad ya be-tarteeb nahi hota, balkay woh nihayat adl aur hikmat ke sath nazil hota hai. Yeh azab khaas taur par 'musrifeen' (hadd se guzarne walon) ke liye tha, jinhone Allah ki hudood ko tora, uske ahkamat ki nafarmani ki aur fawahish mein mubtala ho kar apni hadd se tajawuz kiya. Isse yeh sabaq milta hai ke Allah ki hudood ko todne walon ka anjaam nihayat dardnak hota hai.

Mominon Ko Azab Se Bachana

Is ayat mein Allah Ta'ala ki rehmat aur adl ka izhar hota hai. Jab azab ka waqt aaya, to Allah ne Lut (AS) aur unke ghar walon ko (siwaye unki biwi ke, jo kafiron mein shamil thi) us basti se nikal liya. Yeh is baat ki daleel hai ke Allah Ta'ala apne momin bandon ko hamesha bachata hai aur unhein zalimon ke azab se mehfooz rakhta hai. Allah ka qanoon hai ke woh kabhi bhi kisi be-gunah ko gunahgaron ke sath saza nahi deta. Is waqiye se yeh bhi maloom hota hai ke iman aur taqwa hi duniya aur akhirat mein nijat ka zariya hai. Allah ne Lut (AS) aur unke sath chand mominon ko is azab se bachaya, jo is baat ki nishani hai ke Allah ki madad hamesha mominon ke sath hoti hai.

Qoum-e-Loot ki Tabahi aur Musalmanon ki Nijaat

Is ayat mein Allah Ta'ala qoum-e-Loot ki basti par nazil hone wale azab ka zikr farma rahe hain. Jab Allah ka azab aaya aur us basti ko ulat diya gaya, to us mein sirf ek ghar aisa tha jo musalmanon ka tha, aur woh Nabi Loot (Alaihis Salam) ka gharana tha. Is se murad woh log hain jinhon ne Allah ki wahdaniyat ko qabool kiya aur uske ahkamat ki pairwi ki.

Is waqiye mein ek ahem sabaq hai ke jab Allah ka azab aata hai to woh sirf gunahgaron ko pakadta hai, jabke momineen ko nijaat milti hai. Nabi Loot (Alaihis Salam) aur unke ghar walon ko (siwaye unki biwi ke, jo kafiron mein se thi) Allah ne mehfooz rakha. Yeh is baat ki daleel hai ke imaan aur taqwa hi duniya aur akhirat mein kamyabi ka zariya hai.

Azab-e-Ilahi se Darne Walon ke Liye Nishani

Allah Ta'ala ne qoum-e-Loot ki tabah shuda bastiyon ko un logon ke liye ek waazeh nishani bana diya jo Allah ke dardnak azab se darte hain. Yeh nishani sirf un logon ke liye hai jo aqal-o-fahm rakhte hain aur guzri hui qoumon ke anjaam se ibrat hasil karte hain.

Quran-e-Kareem mein kayi maqamat par qoum-e-Loot ka zikr kiya gaya hai taake log unki bad-amaliyon aur un par nazil hone wale azab se sabaq seekhen. Un bastiyon ke baqiyat aur unki halakat ki dastan aaj bhi un logon ke liye ek chetavani hai jo Allah ki hudood ko phalangte hain aur uski nafarmani karte hain. Yeh nishani qayamat tak baqi rahegi taake log Allah ki qudrat aur uske insaf ko pehchan saken.

Moosa (A.S) aur Fir'aun ki Dawat

Is ayat mein Allah Ta'ala Hazrat Moosa (Alaihis Salam) aur Fir'aun ke qisse ka zikr farma rahe hain, jo ke guzishta qoumon ke anjaam se ibrat hasil karne walon ke liye ek aur nishani hai. Allah ne Moosa (Alaihis Salam) ko Fir'aun ki taraf bheja, jo us waqt Misr ka badshah tha aur khudai ka dawa karta tha.

Moosa (Alaihis Salam) ko Allah ne roshan daleel (sultanin mubeen) ke saath bheja, jis se murad unke mojizat the, jaise asa ka saap ban jana aur yad-e-baiza (chamakdar haath). Yeh mojizat is baat ki daleel the ke Moosa (Alaihis Salam) Allah ke sachche Rasool hain aur unka paigham haq hai. Is qisse mein un logon ke liye sabaq hai jo Allah ke Rasoolon ki dawat ko jhutlate hain aur takabbur karte hain.

Fir'aun ka Takabbur aur Inkar

Jab Moosa (Alaihis Salam) ne Fir'aun ko Allah ki taraf dawat di aur uske samne roshan mojizat pesh kiye, to Fir'aun ne apne takabbur aur ghamand ki wajah se haq ko qabool karne se inkar kar diya. Usne Moosa (Alaihis Salam) ki dawat ko nazar-andaaz kiya aur unhein jadugar ya deewana keh kar badnaam karne ki koshish ki.

Fir'aun ka yeh rawaiya uski sargarani aur haq se inkar ki alamat tha. Usne apni hukumat aur taqat ke nashe mein choor ho kar Allah ke paigham ko thukra diya. Yeh aam taur par har us zalim aur mutakabbir hukmaran ka rawaiya hota hai jo haq ko pehchanne ke bawajood apni badshahat aur duniya ki mohabbaton ki wajah se usay qabool nahi karta. Is ayat mein un logon ke liye sabaq hai jo takabbur mein mubtala ho kar haq ko jhutlate hain.

Fir'aun aur uske Lashkar ka Anjaam

Is ayat mein Fir'aun aur uske lashkar ke dardnak anjaam ka zikr hai. Jab Fir'aun ne Moosa (Alaihis Salam) ki dawat ko musalsal jhutlaya aur Bani Israel par zulm-o-sitam jari rakha, to Allah Ta'ala ne usay aur uske tamam lashkar ko pakad liya. Unhein samundar mein phenk diya gaya, yaani woh sab ke sab Neel Nadi mein doob kar halak ho gaye.

Yeh anjaam Fir'aun ke liye malamat zada (mulim) tha, yaani woh apni bad-amaliyon aur zulm ki wajah se qabil-e-malamat tha aur usay sharmindagi aur ruswai ke saath halak kiya gaya. Uska takabbur, khudai ka dawa aur zulm uske kisi kaam na aaya. Is waqiye mein un tamam zalimon aur sarkashon ke liye ek shadeed chetavani hai jo Allah ke ahkamat se munh modte hain aur uske bandon par zulm karte hain. Allah ki pakad bahut sakht hai aur woh kisi zalim ko nahi chhodta.

Qaum-e-Aad Par Allah Ka Azab

In ayaton mein Allah Ta'ala ne qaum-e-Aad ke anjaam ka zikr farmaya hai. Yeh woh qaum thi jisne apne nabi Hazrat Hood (علیہ السلام) ki takzeeb ki aur Allah ke ehkamaat se sargashi ki. Allah ne un par "reeh al-aqeem" (banjh hawa) bheji. Is hawa ko banjh is liye kaha gaya kyunki ismein koi khair, barakat ya faida nahi tha, balkay yeh sirf tabahi aur barbadi lekar aayi thi. Yeh hawa itni shadeed thi ke jo cheez bhi iske raaste mein aati, usey tabah kar deti thi.

Ayah 42 mein is hawa ki shiddat aur tabahkari ko mazeed wazeh kiya gaya hai. Is hawa ne har cheez ko, jis par woh guzri, galay huey reza reza kar diya, jaise koi cheez buri tarah se toot phoot kar raakh ho jaye. Isse unki taqat, unki imaratein aur unka wajood sab kuch mitti mein mil gaya. Yeh Allah ki qudrat aur un logon ke liye ek ibrat hai jo Allah ke Rasoolon ki mukhalifat karte hain.

Hawa-e-Aqeem Ki Tabahkari

Yeh ayah pichli ayah (41) ki tafseel hai, jismein qaum-e-Aad par nazil hone wali "reeh al-aqeem" (banjh hawa) ki shiddat aur uske tabahkun asraat ko bayan kiya gaya hai. Allah Ta'ala ne farmaya ke woh hawa jis cheez par bhi guzri, usne usey "kal-rameem" bana diya, yani usey bilkul galay huey, reza reza aur khasta haal kar diya. 'Rameem' us cheez ko kehte hain jo toot phoot kar bilkul bekaar ho jaye, jaise purani haddiyan ya sadi hui lakdi.

Isse zahir hota hai ke Allah ka azab kitna sakht aur mukammal tha. Unki unchi imaratein, unke mazboot jism aur unki sari taqat is hawa ke samne bekaar ho gayi. Yeh ek azeem nishani hai un logon ke liye jo Allah ki qudrat aur uske azab se ghafil rehte hain. Quran-e-Majeed mein Surah Al-Haqqah (69:6-7) mein bhi is hawa ka zikr hai, jahan usey "sarsar" (tez-o-tund) hawa kaha gaya hai jo Aad ko saat raatein aur aath din tak tabah karti rahi.

Qaum-e-Samood Ko Mohlat

In ayaton mein Allah Ta'ala ne qaum-e-Samood ka zikr farmaya hai, jo qaum-e-Aad ke baad aayi aur unhone bhi apne nabi Hazrat Saleh (علیہ السلام) ki takzeeb ki. Jab unhone Allah ki nishani, yani oontni ko qatl kar diya, to unhe Allah ki taraf se teen din ki mohlat di gayi. Is ayah mein isi mohlat ka zikr hai ke unse kaha gaya: "ek waqt-e-muqarrara tak faida utha lo." Yeh mohlat unke liye aakhri mauqa tha taake woh tauba kar lein, lekin unhone isse koi faida nahi uthaya.

Yeh mohlat unke liye azab ki peshgoi thi, na ke rehmat ki. Unhone is waqt ko bhi apni sargashi aur kufr mein guzara. Isse yeh sabaq milta hai ke Allah ki taraf se di gayi mohlat ko ghanimat samajhna chahiye aur usse tauba aur islah ka kaam lena chahiye, warna anjaam nihayat bura hota hai.

Qaum-e-Samood Par Azab-e-Sa'iqa

Yeh ayah qaum-e-Samood ke anjaam ko bayan karti hai. Unhone Allah ke Rasool Hazrat Saleh (علیہ السلام) ki baat na mani aur apne Rab ke hukm se sargashi ki. Jab unhone oontni ko qatl kar diya aur teen din ki mohlat ke baad bhi tauba nahi ki, to Allah ne un par apna azab nazil farmaya. Unhe "sa'iqa" (kadakti bijli ya shadeed cheekh) ne pakad liya. Yeh azab itna achanak aur shadeed tha ke woh apni aankhon se usey dekhte reh gaye.

Is azab ki shiddat ka andaza is baat se lagaya ja sakta hai ke woh bilkul bekhabar the aur azab un par is haal mein aaya jab woh apni rozmarra ki zindagi mein mashgool the. Imam Qatadah (رحمہ اللہ) farmate hain ke yeh azab ek shadeed cheekh aur aag thi jo un par baras padi. Yeh unke liye ek dardnak anjaam tha jo Allah ki nishaniyon ka inkar karte hain aur uske ehkamaat ki mukhalifat karte hain.

Azab Ke Baad Qaum-e-Samood Ki Bebasi

Yeh ayah qaum-e-Samood par nazil hone wale azab ke baad unki bebasi aur kamzori ko wazeh karti hai. Jab unhe sa'iqa (kadakti bijli ya shadeed cheekh) ne pakad liya, to unki halat aisi ho gayi ke na woh khade ho sake, yani na woh azab se bachne ke liye bhaag sake aur na hi woh apni jagah par qaim reh sake. Woh sab ke sab zameen par gir pade aur halak ho gaye.

Mazeed yeh ke "na woh badla le sake", iska matlab hai ke unmein itni taqat nahi bachi thi ke woh Allah ke azab ka muqabla kar sakein ya kisi se madad talab kar sakein. Unka koi madadgar nahi tha jo unhe is azab se bacha sakta. Yeh is baat ki daleel hai ke jab Allah ka azab aata hai, to koi bhi taqat uske samne thehar nahi sakti. Yeh un logon ke liye ek sabaq hai jo apni taqat aur maal par ghamand karte hain aur Allah ke ehkamaat se ro gardani karte hain.

Nuh (علیہ السلام) ki Qaum ki Tabahi aur Fasiqon ka Anjaam

Is Ayah mein Allah Ta'ala ne qaum-e-Nuh (علیہ السلام) ke anjaam ka zikr kiya hai, jo qabail-e-aad aur samood se bhi pehle guzri. Allah ne unhein unki sarkashi aur kufr ki wajah se halaak kar diya tha. Unka gunah yeh tha ke unhone apne Nabi Nuh (علیہ السلام) ki daawat ko jhutlaya aur Allah ke ehkamaat ki mukhalifat ki. Is se yeh sabaq milta hai ke jo qaumein Allah ke paighambaron ko jhutlati hain aur fasq-o-fujoor mein mubtala hoti hain, unka anjaam tabahi aur barbadi hota hai. Quran-e-Kareem mein mukhtalif maqamat par qaum-e-Nuh (علیہ السلام) ki tabahi ka zikr hai, jismein unhein toofan ke zariye ghaarq kar diya gaya tha. Yeh un logon ke liye ek ibratnaak misaal hai jo Allah ki hudood ko phalangte hain aur uski nafarmani karte hain.

Aasman ki Takhleeq aur Uski Wus'at

Is Ayah mein Allah Ta'ala apni qudrat-e-kamila ka zikr farma raha hai ke usne aasman ko apni quwwat aur taaqat se banaya. Lafz 'biyaydin' ka matlab hai 'quwwat se' ya 'taaqat se'. Iske baad farmaya 'wa inna lamusi'oon' yani hum hi use wus'at dene wale hain. Yeh Ayah modern science ke us nazariye ki taraf ishara karti hai jiske mutabiq kainat musalsal phail rahi hai (expanding universe). Yeh Allah ki azmat aur uski be-misaal takhleeqi salahiyat ka saboot hai. Aasman ki bulandi, uski be-inteha wus'at aur usmein maujood sitare, sayyare aur nizaam, sab Allah ki wahdaniyat aur uski qudrat ki nishaniyan hain. Is par ghaur karne se insaan Allah ki azmat ko pehchan sakta hai aur uski ibadat ki taraf raghib hota hai.

Zameen ki Takhleeq aur Uski Aasaniyan

Is Ayah mein Allah Ta'ala zameen ki takhleeq ka zikr farma raha hai. 'Wa al-arda farashnaha' ka matlab hai aur zameen ko humne bichaya. Zameen ko insano aur deegar makhlooqat ke liye ek farsh ki tarah banaya gaya hai, taake us par rehna, chalna phirna aur kheti baari karna aasan ho. Yeh Allah ki rehmat aur uski hikmat ki nishani hai ke usne zameen ko is tarah banaya ke woh insaan ke liye qabil-e-istefada ho. Agar zameen pahadon aur waadiyon se bhari hoti ya uski satah be-dhang hoti, to zindagi guzarna mushkil ho jata. 'Fa ni'mal mahidoon' yani pas hum kya khoob bichane wale hain, is baat ki taraf ishara karta hai ke Allah ne zameen ko behtareen tareeqe se tayyar kiya hai. Is mein insaan ke liye ghaur-o-fikr ka samaan hai ke woh Allah ki in ne'maton ka shukr ada kare.

Har Cheez ke Jode aur Allah ki Wahdaniyat

Is Ayah mein Allah Ta'ala apni qudrat ki ek aur azeem nishani bayan farma raha hai ke usne har cheez ke jode banaye hain. Yeh jode mukhtalif shaklon mein ho sakte hain, maslan nar-o-mada (male and female) insano, janwaron aur paudon mein, ya phir positive-negative, din-raat, zameen-aasman, garmi-sardi, wagaira. Is nizaam-e-azwaj (pairing system) ka maqsad yeh hai ke insaan ghaur-o-fikr kare aur is haqeeqat ko samjhe ke Allah Ta'ala akela hai, uska koi shareek nahi. Jab har cheez jodon mein hai, to woh zaat jisne in jodon ko banaya hai, woh khud yakta aur be-misaal hai. Is se insaan ko Allah ki wahdaniyat aur uski qudrat ka ilm hota hai aur woh uski taraf rujoo karta hai. Yeh Ayah hamein kainat mein maujood har cheez mein Allah ki nishaniyan talash karne ki dawat deti hai.

Allah ki Taraf Rujoo aur Nabi (ﷺ) ki Tanbeeh

Is Ayah mein Allah Ta'ala insano ko uski taraf daudne ka hukm de raha hai. 'Fafirroo ilallah' ka matlab hai ke gunahon, shirk aur nafarmani se bach kar Allah ki itaat, tawheed aur uski raza ki taraf palto. Yeh ek tarah se tauba aur rujoo ilallah ki dawat hai. Jab insaan gunahon mein ghir jata hai aur duniya ki ranginiyon mein kho jata hai, to uske liye zaroori hai ke woh Allah ki taraf palte aur uski rehmat ka talabgar ho. Agle jumle mein Allah Ta'ala apne Nabi Muhammad (ﷺ) ki zaban se farmata hai, 'Inni lakum minhu nazeerun mubeen' yani main tumhare liye uski taraf se khula darane wala hoon. Nabi (ﷺ) ka kaam logon ko Allah ke azab se darana aur uski taraf bulana hai. Yeh Ayah hamein yaad dilati hai ke duniya ki fani cheezon ko chhod kar Allah ki taraf mutawajjeh hona hi asal kamyabi hai.

Allah ki Wahdaniyat aur Shirk se Ijtenab

Is Ayah mein Allah Ta'ala insano ko Tawheed ki taraf dawat de rahe hain aur shirk se mana farma rahe hain. Allah ke siwa kisi aur ko ibadat ke qabil samajhna ya uske saath kisi ko shareek thehrana sabse bada gunah hai. Allah Ta'ala ne insano ko sirf apni ibadat ke liye paida kiya hai aur uske saath kisi aur ko shareek karna uski fitrat ke khilaf hai.

Nabi Akram ﷺ ne farmaya: "Allah ka bandon par haq yeh hai ke woh sirf usi ki ibadat karein aur uske saath kisi ko shareek na karein." (Sahih Bukhari, Kitab-ut-Tawheed). Yeh Ayah is baat ki takeed karti hai ke main (Rasool) tumhare liye Allah ki taraf se khula darane wala hoon, jo tumhe shirk ke anjam aur Tawheed ke fawaid se aagah karta hai. Isliye, har musalman ko chahiye ke woh apni zindagi mein Tawheed ko mazbooti se apnaye aur har qism ke shirk se bache.

Anbiya ki Mukhalifat ki Tareekhi Haqeeqat

Yeh Ayah pichli ummaton ke rawaiye ko bayan karti hai jab unke paas Allah ke Rasool aaye. Is mein bataya gaya hai ke Allah ke Rasoolon ko jhutlana aur un par ilzamat lagana koi naya amal nahi. Jab bhi koi Rasool apni qaum ko Allah ki taraf dawat dene aaya, to unhone use ya to jadoogar kaha ya deewana qarar diya.

Yeh baat Quran mein kayi maqamat par bayan ki gayi hai, jaisa ke Surah Shu'ara mein Hazrat Musa (AS) aur Firaun ka qissa, aur Hazrat Nuh (AS) ka qissa. Yeh Ayah Nabi Akram ﷺ ko tasalli deti hai ke unke saath jo kuch ho raha hai, woh koi anokhi baat nahi, balki yeh anbiya ki tareekh ka hissa hai. Is se musalmanon ko sabr aur isteqamat ka dars milta hai ke haq ki dawat dene walon ko hamesha mushkilat ka samna karna padta hai.

Kufr ki Wajah: Sarghashi aur Takabbur

Is Ayah mein Allah Ta'ala un logon ke rawaiye par ta'ajjub ka izhar kar rahe hain jo anbiya ko jhutlate hain. Sawal kiya gaya hai ke kya unhone aapas mein is baat ki wasiyat ki thi ke woh har Rasool ko jadoogar ya deewana kahein? Is sawal ka maqsad yeh zahir karna hai ke unke darmiyan koi aisi wasiyat nahi thi.

Balki, iski asal wajah yeh hai ke woh sab sargash aur hadd se badhe hue log hain. Unka takabbur, inkar aur haq se munh modna hi is rawaiye ka sabab hai. Jab insaan hadd se guzar jata hai aur haq ko qabool karne se inkar karta hai, to woh isi tarah ke bahane banata hai aur anbiya ki dawat ko rad karta hai. Yeh Ayah batati hai ke kufr ki bunyad kisi sazish par nahi, balki insani nafs ki sarghashi aur baghawat par hai.

Dawat-e-Haq ke Baad Sabr aur Tawakkul

Jab Nabi Akram ﷺ ne apni qaum ki taraf se shadeed mukhalifat aur inkar dekha, to Allah Ta'ala ne is Ayah mein unko tasalli di aur hidayat farmayi. Farmaya gaya ke unse munh pher lo, ya'ni unki mukhalifat aur inkar ki wajah se ghamgeen na ho. Aapka farz sirf Allah ka paigham pahunchana hai, logon ko hidayat dena Allah ka kaam hai.

Is Ayah ka matlab yeh nahi ke dawat dena chhod diya jaye, balki yeh ke unke inkar par dil chhota na kiya jaye aur unki hidayat ke liye hadd se zyada fikarmand na hua jaye. Allah Ta'ala ne farmaya ke tum par koi malamat nahi, ya'ni aapne apna farz ada kar diya hai aur unke inkar ki zimmedari aap par nahi hai. Yeh Ayah dawat-e-deen ke da'iyon ko sabr, isteqamat aur Allah par tawakkul ka dars deti hai, ke woh apna kaam karte rahein aur nataij Allah par chhod dein.

Naseehat ki Ahmiyat aur Uska Faida

Pichli Ayah mein jab Allah Ta'ala ne Nabi Akram ﷺ ko mukhalifeen se munh pherne ka hukm diya, to is Ayah mein naseehat ki ahmiyat ko wazeh kiya gaya hai. Farmaya gaya ke naseehat karte raho, kyunke naseehat un logon ko faida deti hai jo imaan laye hain ya imaan lane ki salahiyat rakhte hain.

Naseehat (zikr) se murad Quran aur Sunnat ki taleemat ko logon tak pahunchana hai. Yeh Ayah is baat par zor deti hai ke dawat-e-deen ka silsila kabhi nahi rukna chahiye. Agarche kuch log inkar karein, lekin naseehat hamesha momino ke liye mufeed hoti hai. Yeh unke imaan ko mazboot karti hai, unhe Allah ki yaad dilati hai, aur unhe naik aamal ki taraf raghib karti hai. Isliye, har musalman ko chahiye ke woh khud bhi naseehat hasil kare aur doosron ko bhi naseehat karta rahe, kyunke yeh imaan walon ke liye roohani ghiza hai.

Insaan aur Jinnat ki Paidaish ka Maqsad

Allah Ta'ala is ayat mein insaan aur jinnat ki takhleeq ka bunyadi maqsad bayan farma rahe hain. Woh farmata hai ke maine in dono makhlooqat ko sirf is liye paida kiya hai taake woh meri ibadat karein. Ibadat ka matlab sirf namaz, roza nahi, balkay Allah ki itaat aur uske ahkamat ki pairwi karna hai har shobay mein. Is mein Allah ki wahdaniyat ka iqrar, uske hukmon par amal, aur uski nafarmani se bachna shamil hai. Yeh ayat zindagi ke asal maqsad ko wazeh karti hai ke insaan ki takhleeq ka bunyadi maqsad Allah ki marifat aur uski bandagi hai. Is maqsad se ghaflat insani zindagi ko be-maqsad bana deti hai.

Allah ki Be-Niazi aur Rizq ka Ikhtiyar

Is ayat mein Allah Ta'ala apni be-niazi aur kamal-e-qudrat ka izhar farma rahe hain. Woh farmata hai ke mujhe apni makhlooq se kisi rizq ki zaroorat nahi aur na hi main unse yeh chahta hoon ke woh mujhe khilayein. Iska matlab hai ke Allah Ta'ala apni zaat mein mukammal hai, use kisi cheez ki hajat nahi. Woh khud rizq dene wala hai aur tamam makhlooqat uske rizq par pal rahi hain. Yeh ayat pichli ayat ki wazahat hai ke jab Allah ne insaan aur jinnat ko apni ibadat ke liye paida kiya hai, to iska yeh matlab nahi ke Allah ko unki ibadat ya unke rizq ki zaroorat hai. Balkay ibadat mein unka apna faida hai.

Allah ki Sifat-e-Razzakiyat aur Quwwat

Yeh ayat Allah Ta'ala ki do azeem sifaton ko bayan karti hai: Ar-Razzaq (Rizq dene wala) aur Dhul-Quwwatil-Matin (Quwwat wala, nihayat mazboot). Allah Ta'ala hi tamam makhlooqat ko rizq faraham karta hai, chahe woh insaan ho, jinn ho ya koi aur janwar. Uske rizq mein koi kami nahi aati aur uski qudrat be-misaal hai. Woh nihayat mazboot aur taqatwar hai, uski quwwat ko koi kam nahi kar sakta. Is ayat mein musalmanon ko Allah par mukammal bharosa rakhne ki talqeen ki ja rahi hai ke jab rizq dene wala aur quwwat wala Allah hai, to insaan ko sirf usi par tawakkal karna chahiye aur usi ki ibadat karni chahiye.

Zalimon ka Anjaam aur Azaab ka Waqt

Is ayat mein Allah Ta'ala zalimon ko dhamki de raha hai. "Zanub" ka matlab yahan azaab ka hissa ya baalti hai. Allah farmata hai ke jin logon ne zulm kiya, unke liye bhi azaab ka wahi hissa muqarrar hai jo unse pehle guzri hui zalim qaumon ke liye tha. Jaise qaum-e-Nuh, Aad, Samood, aur Firaun. Un par azaab aaya aur woh halak hue. Isi tarah maujooda zalimon ko bhi unke zulm ki saza zaroor milegi. Allah Ta'ala unhe jaldi na karne ka hukm de raha hai, yani woh yeh na samjhein ke azaab nahi aayega ya woh usse bach jayenge. Allah ka azaab apne muqarrar waqt par zaroor aayega aur koi usse bach nahi sakega.

Kafiron ka Anjaam aur Qayamat ka Din

Yeh ayat pichli ayat ki takmeel hai aur kafiron ke liye shadeed dhamki hai. "Wail" ka matlab hai halakat, barbadi, ya jahannum ki ek wadi. Allah Ta'ala farmata hai ke un kafiron ke liye halakat hai jo Allah ki wahdaniyat aur uske ahkamat ka inkar karte hain, us din se jiska unse wada kiya jata hai. Is se murad Qayamat ka din hai, jab unhe unke kufr aur zulm ka poora badla diya jayega. Us din unhe sakht azaab ka samna karna hoga. Yeh ayat kafiron ko aakhirat ke azaab se darati hai aur unhe tawbah karne aur iman lane ki targhib deti hai, isse pehle ke woh din aa jaye jiska wada kiya gaya hai aur phir unke liye koi rasta na ho.