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.

Qasam aur Uski Ahmiyat

Is Ayat mein Allah Ta'ala taare ki qasam kha raha hai jab woh girta hai ya doobta hai. 'An-Najjm' se murad ya to aam taare hain jo raat ko chamakte hain aur phir subah hone par ghayab ho jaate hain, ya phir khaas taur par 'Suriya' (Pleiades) sitare ki taraf ishara hai, jiska doobna ya tuloo hona Arabon ke liye mausam aur waqt ki nishani tha. Allah Ta'ala apni makhlooqat ki qasam kha kar kisi bade haqeeqat ki taraf tawajjo dilata hai. Yahan qasam is baat par hai ke Nabi Akram ﷺ na bhatke hain aur na behke hain. Yeh qasam is baat ki daleel hai ke jo baat aage bayan ki ja rahi hai woh nihayat sachi aur pukhta hai.

Nabi Akram ﷺ Ki Be-Gunahi aur Hidayat

Is Ayat mein Allah Ta'ala Nabi Akram Muhammad ﷺ ki paakizgi aur hidayat yafta hone ka elaan farma raha hai. 'Saahibukum' se murad Muhammad ﷺ hain, jinko Makkah ke log achi tarah jaante the aur unki sachai aur amanatdari ke qail the. Allah Ta'ala ne unke da'wa-e-Nabuwwat ke khilaf mushrikeen ke ilzamat ko rad kiya hai. 'Ma dhalla' ka matlab hai ke woh haq se nahi bhatke aur 'ma ghawa' ka matlab hai ke woh gumrahi mein nahi pade. Yani unhone kabhi haq ko chhora nahi aur na hi kabhi batil ki taraf mail hue. Unki har baat aur har amal Allah ki taraf se hidayat par mabni hai, na ke apni zaati khwahish ya gumrahi par.

Nabi ﷺ Ki Guftugu Wahy Par Mabni

Yeh Ayat pichli Ayat ki mazeed wazahat hai aur Nabi Akram ﷺ ki nabuwwat ki bunyadi daleel pesh karti hai. Ismein bataya gaya hai ke Muhammad ﷺ jo kuch bhi kehte hain, woh apni zaati khwahish, pasand ya na-pasand ki bunyad par nahi hota. 'Ma yantiqo anil hawa' ka matlab hai ke unki zuban se nikla hua har lafz, khaas taur par deeni mamlaat mein, Allah Ta'ala ki taraf se nazil shuda wahy hota hai. Is se Sunnat ki ahmiyat bhi wazeh hoti hai, kyunki Nabi ﷺ ke aqwal aur af'al bhi wahy-e-ghair matloo (jo Quran mein shamil nahi) ke zariye Allah ki taraf se hidayat hote hain. Is tarah unki har baat haq aur sachai par mabni hoti hai.

Wahy Ki Haqeeqat aur Nabi ﷺ Ka Maqam

Is Ayat mein pichli Ayat ki takmeel ki ja rahi hai aur is baat par zor diya ja raha hai ke Nabi Akram ﷺ ki har baat, har taleem, aur har irshad sirf aur sirf Allah ki taraf se nazil shuda wahy hai. 'In huwa illa wahyun yuha' ka matlab hai ke unki guftugu, unki taleemat, aur unke ahkamat sirf aur sirf Allah ki taraf se ilham aur paigham hain. Ismein kisi qism ki insani khwahish, ghalti ya kamzori ka dakhal nahi. Yeh Ayat Quran aur Sunnat dono ki bunyadi ahmiyat ko wazeh karti hai ke dono ka sarchashma Allah Ta'ala ki zaat hai. Is se musalmanon ko Nabi ﷺ ki itaat aur unki taleemat par amal karne ki takeed milti hai.

Wahy Ka Zariya: Farishta Jibrael (A.S.)

Is Ayat mein us zaat ka zikr hai jisne Nabi Akram ﷺ ko wahy ki taleem di. 'Shadeed-ul-Quwa' se murad Farishta Jibrael (Alaihis Salam) hain, jo Allah Ta'ala ke sab se taqatwar aur muqarrab farishton mein se hain. Woh hi Allah ke paighamat ko Anbiya tak pahunchane par mamoor hain. Is Ayat se wahy ke silsile ki paakizgi aur uski mazbooti wazeh hoti hai ke yeh kisi kamzor ya ghalat zariye se nahi, balki Allah ke ek nihayat taqatwar aur amanatdar farishte ke zariye nazil hua hai. Is se Quran aur Nabi ﷺ ki taleemat ki haqeeqat aur unki be-misal ahmiyat par mazeed yaqeen pukhta hota hai.

Jibrail (AS) Ki Quwwat Aur Zahoor

Is ayat mein Allah Ta'ala ne Hazrat Jibrail (Alaihis Salam) ki azmat aur quwwat ka zikr farmaya hai. Lafz 'Zū Mirrah' ka matlab hai 'be-panah quwwat wala' ya 'mazboot'. Jibrail (AS) woh farishta hain jinhein Allah ne wahee ki amanaat pohanchanay ke liye muntakhab farmaya hai. Unhein aisi taqat di gayi hai jo kisi aur makhlooq ko nahi mili. 'Fastawā' ka matlab hai 'seedha khada hua' ya 'apni asal shakl mein zahir hua'. Yeh us waqt ka zikr hai jab Nabi Akram (S.A.W) ne Jibrail (AS) ko unki asli surat mein dekha, jo ke unki haibat aur azmat ka aik azeem manzar tha. Yeh manzar Surah An-Najm ki agay ki ayaton mein mazeed wazahat ke sath bayan kiya gaya hai.

Jibrail (AS) Ka Aala Ufaq Par Zahoor

Yeh ayat pichli ayat ki wazahat karti hai, jahan Hazrat Jibrail (Alaihis Salam) apni asal aur azmat wali surat mein sab se oonche ufaq par zahir hue. 'Ufuq-il-A'lā' se murad woh buland tareen jagah hai jahan se zameen aur aasman milte hue nazar aate hain. Is se Jibrail (AS) ki azmat aur unke zahoor ki shaan ka andaza hota hai. Nabi Akram (S.A.W) ne unhein is haal mein dekha ke unhone apne paron se poore ufaq ko dhak liya tha. Yeh manzar Nabi Akram (S.A.W) ke liye aik azeem mushahida tha, jo unhone apni chashm-e-sar se dekha, na ke khwab mein ya qalb ki nazar se.

Jibrail (AS) Ka Nabi (S.A.W) Se Qurb

Is ayat mein Jibrail (Alaihis Salam) ke Nabi Akram (S.A.W) ke qareeb aanay aur jhukne ka zikr hai. Jab Jibrail (AS) ufaq-e-a'la par apni asli surat mein zahir hue, to woh phir Nabi Akram (S.A.W) ki taraf badhe. 'Danā' ka matlab hai 'qareeb aaya' aur 'tadallā' ka matlab hai 'jhuk gaya' ya 'nazdeek hua'. Yeh qurbat Jibrail (AS) ki taraf se thi, taake woh Allah ka paigham Nabi Akram (S.A.W) tak pohancha sakein. Yeh manzar wahee ki azmat aur uske nazool ki shaan ko bayan karta hai, jahan farishta-e-wahee khud Nabi (S.A.W) ke qareeb aa kar kalam karta hai.

Jibrail (AS) Aur Nabi (S.A.W) Ke Darmiyan Intehai Qurbat

Yeh ayat Jibrail (Alaihis Salam) aur Nabi Akram (S.A.W) ke darmiyan intehai qurbat ko bayan karti hai. 'Qāb-e-Qawsayn' ka matlab hai 'do kamanon ka faasla', jo Arabon mein intehai nazdeeki ko zahir karne ke liye istemal hota tha. Yaani, Jibrail (AS) Nabi (S.A.W) ke itne qareeb aa gaye the ke unke darmiyan sirf do kamanon jitna faasla reh gaya tha, ya us se bhi kam. Yeh qurbat wahee ke nazool ke waqt ki thi, jab Jibrail (AS) Allah ka paigham lekar aaye the. Is qurbat ka zikr is baat ki daleel hai ke Nabi (S.A.W) ne Jibrail (AS) ko unki asli surat mein bilkul qareeb se dekha aur wahee ko barah-e-raast hasil kiya.

Hazrat Aisha (R.A) se riwayat hai ke unhone Rasoolullah (S.A.W) se is ayat (53:9) ke mutalliq poocha, to Aap (S.A.W) ne farmaya: "Yeh Jibrail (AS) the, jo pehle insani shakl mein aate the, lekin is martaba woh apni asli surat mein aaye aur unhone poore ufaq ko dhak liya tha." (Sahih Muslim: 177)

Allah Ki Wahee Ka Nazool

Is ayat mein Allah Ta'ala ki taraf se apne bande, Hazrat Muhammad (S.A.W) par wahee ke nazool ka zikr hai. 'Fa-awhā ilā 'abdihī mā awhā' ka matlab hai 'phir usne (Allah ne Jibrail ke zariye) apne bande par woh wahee nazil ki jo ki'. Yahan 'mā awhā' (jo wahee ki) mein wahee ki azmat aur uske mafhoom ki gehrai ko chhupa diya gaya hai, taake uski ehmiyat aur raazdaari ko numaya kiya ja sake. Yeh wahee Quran-e-Kareem ki ayaton par mushtamil thi, jo insaniyat ki hidayat aur rehnumai ke liye nazil ki gayi. Yeh wahee Jibrail (AS) ke zariye Nabi Akram (S.A.W) tak pohanchi, jaisa ke pichli ayaton mein unki qurbat aur zahoor ka zikr kiya gaya hai. Is tarah Allah Ta'ala ne apne Rasool (S.A.W) ko woh ilm aur hidayat ata farmai jo dunya-o-akhirat ki kamyabi ka zariya hai.

Nabi ﷺ Ka Jibreel (AS) Ko Dekhna

Is Ayah mein Allah Ta'ala ne Nabi Akram ﷺ ke us mushahide ki tasdeeq farmai hai jo aapne Jibreel Ameen (Alaihis Salam) ko unki asal soorat mein dekha tha. Aap ﷺ ka dil bilkul nahi jhoota jo aapki aankhon ne dekha. Yeh mushahida haqeeqat par mabni tha, koi khwab ya waham nahi tha. Is se un logon ki tardeed hoti hai jo is mushahide ko sirf roohani ya khayali samajhte the. Nabi ﷺ ne Jibreel (AS) ko unki asli shakal mein do martaba dekha, pehli martaba Makka mein aur doosri martaba Mi'raj ke safar mein. Is baat par zor diya gaya hai ke jo kuch Nabi ﷺ ne dekha woh haqeeqat thi aur qalb ne uski tasdeeq ki, jis mein kisi qism ka shubah ya shak nahi tha. Yeh is baat ki daleel hai ke Nabi ﷺ ka mushahida sirf aankhon ka dhoka nahi tha, balkay ek roohani aur jismani haqeeqat thi jo Allah ke hukm se zahir hui.

Nabi ﷺ Ke Mushahide Par Shak Karne Walon Ko Tambeeh

Is Ayah mein un logon ko tambeeh ki ja rahi hai jo Nabi Akram ﷺ ke mushahide par shak karte the aur unse jhagadte the. Allah Ta'ala unse pooch raha hai ke kya tum Nabi ﷺ se us cheez par jhagadte ho jo unhone apni aankhon se dekhi hai aur jiske bare mein unka dil bhi gawah hai? Yeh sawal darasal inkar karne walon par ek ta'ana hai. Jab Nabi ﷺ ne Jibreel (AS) ko unki asal shakal mein dekha aur iski khabar di, to kuch logon ne is par shak kiya aur use ghalat thehraya. Is Ayah mein unki is ghalat fehmi aur zid ko radd kiya gaya hai. Nabi ﷺ ka mushahida haqeeqat par mabni tha aur us par jhagadna be-bunyad hai. Quran yahan un logon ko mukhatib kar raha hai jo haqeeqat ko tasleem karne se inkar karte hain.

Jibreel (AS) Ka Doosra Mushahida

Is Ayah mein is baat ki wazahat ki gayi hai ke Nabi Akram ﷺ ne Jibreel Ameen (Alaihis Salam) ko unki asal soorat mein doosri martaba bhi dekha. Pehla mushahida Makka mein hua tha jiska zikr pichli ayaton mein tha, aur yeh doosra mushahida Mi'raj ke safar ke dauran hua. Is mushahide ki tafseel agle ayaton mein bayan ki gayi hai. Yeh is baat ki daleel hai ke Nabi ﷺ ka Jibreel (AS) ko unki asli shakal mein dekhna koi ittefaqi waqia nahi tha, balkay Allah Ta'ala ki taraf se ek khaas maqsad ke tehat tha. Is se Nabi ﷺ ki nabuwat aur risalat ki sacchai mazeed wazeh hoti hai aur unke mushahide ki haqeeqat par mohar lagti hai. Yeh doosra mushahida Mi'raj ke azeem safar ka ek ahem juz tha.

Sidratul Muntaha Ki Ahmiyat

Yeh Ayah us maqam ki nishandahi karti hai jahan Nabi Akram ﷺ ne Jibreel Ameen (Alaihis Salam) ko doosri martaba unki asal soorat mein dekha tha, aur yahi woh maqam hai jahan se Mi'raj ka safar mazeed bulandiyon ki taraf gaya. Sidratul Muntaha ek azeem ber ka darakht hai jo saatwein aasman par waqe hai. Iska naam 'Muntaha' is liye hai ke yeh woh hadd hai jahan tak dunya se aane wale aamal aur roohen pahunchti hain, aur iske aage koi makhlooq nahi ja sakti siwaye unke jinhe Allah Ta'ala ijazat de. Yeh woh maqam hai jahan Allah ki azmat aur qudrat ki nishaniyan apni inteha ko pahunchti hain, aur jahan se gaibi uloom ka silsila khatam hota hai.

Jannatul Ma'wa Ka Maqam

Is Ayah mein Sidratul Muntaha ke qareeb ek aur azeem maqam ka zikr kiya gaya hai, woh hai Jannatul Ma'wa. 'Ma'wa' ka matlab hai thikana ya panahgah. Yeh jannat un logon ke liye hai jo Allah par iman laye aur naik aamal kiye. Baaz mufassireen ke mutabiq, yeh woh jannat hai jahan shaheedon ki roohen aur parhezgaron ki roohen qiyam karti hain. Nabi Akram ﷺ ne Mi'raj ke safar mein is maqam ko bhi dekha. Is Ayah se yeh wazeh hota hai ke Sidratul Muntaha ke paas hi Allah ki rehmat aur jannat ki ne'maten maujood hain, jo us azeem safar ka hissa theen. Yeh is baat ki daleel hai ke Mi'raj ka safar sirf ek roohani tajurba nahi tha, balkay us mein jannat ke manazir ka mushahida bhi shamil tha aur yeh maqam Allah ke qurb ki nishani hai.

Sidrat al-Muntaha Par Allah Ki Tajalli

Is Ayah mein Mi'raj ke waqiye ka zikr hai, jab Nabi Akram ﷺ ko Sidrat al-Muntaha tak le jaya gaya. Sidrat al-Muntaha ek azeem ber ka darakht hai jo saatwein aasman par waqe hai, jahan tak makhlooq ka ilm pahunchta hai aur uske baad Allah Ta'ala hi behtar janta hai. Is darakht ko us waqt Allah Ta'ala ki tajalli aur noor ne dhaanp liya tha, jiska husn aur azmat insani aqal se bahar hai. Jo kuch us darakht ko dhaanp raha tha, uski haqeeqat aur shaan sirf Allah hi janta hai. Yeh manzar Nabi Akram ﷺ ke liye ek azeem mushahida tha jo unki nabuwat ki daleel aur unke martabe ki bulandi ko zahir karta hai.

Nabi Akram ﷺ Ki Nigah Ki Pakeezgi

Yeh Ayah Nabi Akram ﷺ ki Mi'raj ke dauran unki nigah ki pakeezgi aur istehkam ko bayan karti hai. Jab aap ﷺ ne Allah Ta'ala ki azeem nishaniyan dekhi, to aapki nigah na to daayein-baayein bhatki aur na hi jo dekhne ka hukm tha usse aage badhi. Iska matlab hai ke aapne bilkul wahi dekha jo aapko dikhaya gaya, baghair kisi ghaflat, be-dhyani ya hadd se tajawuz ke. Yeh is baat ki daleel hai ke Nabi Akram ﷺ ka mushahida mukammal yaqeen aur tawajjo ke saath tha, aur unhone har cheez ko uski asal shakal mein dekha jaisa ke Allah Ta'ala ne unhe dikhaya. Is mein unki sachchai aur amanatdari ki gawahi bhi hai.

Allah Ki Azeem Nishaniyon Ka Mushahida

Is Ayah mein is baat ki tasdeeq ki ja rahi hai ke Nabi Akram ﷺ ne Mi'raj ke safar mein apne Rab ki bahut badi nishaniyan dekhi. Yeh nishaniyan Allah Ta'ala ki qudrat, azmat aur wahdaniyat ki behtareen daleelein theen. In mein jannat, dozakh, arsh, kursi aur deegar ghaibi cheezein shamil theen jinhe Allah Ta'ala ne khaas taur par apne Mehboob bande ko dikhaya. Yeh mushahida insaniyat ke liye ek azeem izzat aur fazilat thi, jo kisi aur nabi ko hasil nahi hui. Isse Nabi Akram ﷺ ke martabe aur unki nabuwat ki sachchai mazeed wazeh hoti hai. Yeh nishaniyan unke dil ko mazeed mazboot karne aur unki da'wat ko taqwiyat dene ka sabab baneen.

Buton Ki Haqeeqat Par Sawal

In Ayaton mein mushrikeen-e-Makkah ke batil aqeedon par sawal uthaya gaya hai. Allah Ta'ala unse pooch raha hai ke kya tumne Laat aur Uzza ko dekha hai, jinhe tum Allah ka shareek thehrate ho? Laat Ta'if mein bani Saqeef ka but tha, jo ek safed patthar ki shakal mein tha. Uzza Makkah aur Ta'if ke darmiyan ek darakht tha jiski pooja ki jati thi. Yeh dono us waqt ke bade aur mashhoor but the jinhe log poojte the aur unse apni hajat talab karte the. Quran in buto ki be-haqeeqat aur be-ikhtiyari ko wazeh kar raha hai, taake log Allah ki wahdaniyat ko pehchan sakein aur shirk se baz aa jayein.

Manat Aur Batil Aqeedon Ki Tardeed

Is Ayah mein pichli Ayah ke silsile ko jari rakhte hue teesre bade but Manat ka zikr kiya gaya hai. Allah Ta'ala mushrikeen se pooch raha hai ke tumhari teesri doosri Manat ki kya haqeeqat hai? Manat Qudayd ke qareeb ek jagah par rakha gaya but tha, jiski pooja Aws aur Khazraj ke qabail karte the. Quran in teenon buto (Laat, Uzza, Manat) ka zikr karke mushrikeen ke shirk ki buniyad par chot kar raha hai. Yeh but na to sun sakte the, na dekh sakte the aur na hi kisi ko nafa ya nuqsan pahuncha sakte the. Is Ayah ka maqsad logon ko yeh samjhana hai ke Allah ke siwa koi ibadat ke layaq nahi, aur yeh be-jaan but kisi bhi tarah Allah ke shareek nahi ho sakte.

Mushrikon ka Batil Aqeeda aur Allah ki Azmat

Is Ayat mein Allah Ta'ala mushrikon ke batil aqeede par sawal utha rahe hain. Woh log farishton ko Allah ki betiyan qarar dete the aur khud apne liye betiyon ko na-pasand karte the. Allah Ta'ala unse pooch rahe hain, "Kya tumhare liye bete aur Allah ke liye betiyan?" Yeh unki jahalat aur na-insafi ko wazeh karta hai. Quran ne kayi maqamat par is batil aqeede ki tardeed ki hai. Mushrikon ka yeh tasawwur unki apni pasand aur na-pasand par mabni tha, na ke kisi ilahi daleel par.

Isi tarah ki baat Surah Az-Zukhruf (43:16) mein bhi bayan ki gayi hai: "Kya usne apni makhlooq mein se betiyan banayi hain aur tumhare liye bete pasand kiye hain?" Yeh unki khud-sakhta taqseem thi jiska haqeeqat se koi talluq nahi tha.

Na-Insafi ki Taqseem ki Tardeed

Yeh Ayat pichli Ayat ke sawal ka natija hai. Allah Ta'ala farmate hain, "Yeh to phir badi na-insafi ki taqseem hai." Is se murad woh taqseem hai jismein mushrik apne liye pasandeeda cheez (bete) aur Allah ke liye na-pasandeeda cheez (betiyan) mansoob karte the. Islam mein aur fitratan bhi, betiyon ko kamtar samajhna ya unse nafrat karna aik jahilana rawish hai. Allah Ta'ala ne betiyon ko bhi utni hi izzat di hai jitni beton ko. Is Ayat mein Allah Ta'ala unki is ghalat soch ko qata'i taur par radd kar rahe hain. Yeh sirf na-insafi nahi, balkay Allah ki shaan mein gustakhi bhi hai.

Is tarah ki taqseem kisi bhi aqalmand shakhs ke nazdeek qabil-e-qabool nahi ho sakti, kyunki yeh sirf apni nafsani khwahishat ki pairwi hai.

Buton ki Haqeeqat aur Gumrahi ka Sabab

Is Ayat mein Allah Ta'ala mushrikon ke maboodon ki haqeeqat bayan karte hain. Farmaya, "Yeh to bas chand naam hain jo tumne aur tumhare baap-dada ne rakh liye hain, Allah ne inke mutalliq koi daleel nazil nahi ki." Iska matlab hai ke jin buton aur farishton ko woh poojte the, woh sirf unke khud-sakhta naam the, jin ki ibadat ka Allah ki taraf se koi hukm ya daleel nahi thi. Unke paas apne in maboodon ki ibadat ke liye koi burhan (proof) nahi tha. Woh sirf apne guman aur nafsani khwahishat ki pairwi karte the. Allah Ta'ala ne unki is gumrahi ko wazeh kiya hai.

Mazeed farmaya, "Halanke unke Rab ki taraf se unke paas hidayat aa chuki hai." Is se murad Quran aur Rasool Allah (SAW) ki taleemat hain jo unke paas aa chuki thin, lekin unhone unhe qabool karne ki bajaye apne guman aur nafsani khwahishat ko tarjeeh di. Hazrat Qatadah (RA) farmate hain ke mushrikon ne sirf apne guman aur nafsani khwahishat ki pairwi ki, aur Allah ki taraf se aayi hui hidayat ko nazar-andaaz kar diya.

Insaan ki Tamannayen aur Allah ki Qudrat

Is Ayat mein Allah Ta'ala insaan ki tamannaon aur uski haqeeqat ke darmiyan farq wazeh karte hain. Sawal kiya gaya, "Kya insaan ke liye wohi hai jo woh tamanna karta hai?" Iska jawab nafi mein hai. Insaan ki har khwahish ya tamanna poori nahi ho sakti. Yeh Ayat un logon ki soch ki tardeed karti hai jo yeh samajhte hain ke unki muradein unke khud-sakhta maboodon ke zariye poori ho jayengi ya sirf unki khwahish se unhe aakhirat mein shafa'at mil jayegi. Haqeeqat yeh hai ke tamam ikhtiyarat Allah Ta'ala ke paas hain. Insaan ki tamannayen Allah ki marzi ke tabe hain.

Imam Ibn Kathir (RA) farmate hain ke is Ayat ka matlab yeh hai ke har shakhs ko woh nahi milta jo woh chahta hai, balkay Allah Ta'ala jo chahte hain wohi hota hai. Isliye, insaan ko apni tamannaon ko Allah ki marzi ke mutabiq banana chahiye aur us par bharosa karna chahiye.

Duniya aur Aakhirat ka Malik Sirf Allah

Yeh Ayat pichli Ayat ka takmila hai aur Allah Ta'ala ki mutlaq hukmrani ka elaan karti hai. Farmaya, "Pas Allah hi ke liye hai aakhirat aur duniya." Iska matlab hai ke duniya aur aakhirat, dono jahanon ka mukammal ikhtiyar aur malikana haq sirf Allah Ta'ala ke paas hai. Koi aur zaat is mein shareek nahi. Wohi duniya mein rizq deta hai, zindagi aur maut deta hai, aur wohi aakhirat mein jaza aur saza ka faisla karega. Insaan ki tamannayen ya uske khud-sakhta mabood uske liye na duniya mein kuch kar sakte hain na aakhirat mein.

Yeh Ayat tawheed ka aik ahem usool bayan karti hai ke tamam ikhtiyarat aur taqdeer ka malik sirf Allah hai. Jab insaan is haqeeqat ko samajh leta hai, to woh sirf Allah par bharosa karta hai aur usi se apni hajat talab karta hai. Sahih Muslim ki hadees mein hai ke Nabi Akram (SAW) ne farmaya: "Agar tum Allah par is tarah bharosa karo jaisa bharosa karne ka haq hai, to woh tumhe aise rizq dega jaisa parindon ko deta hai."

Sifarish Ki Haqeeqat Aur Allah Ki Ijazat

Is ayat mein Allah Ta'ala ne sifarish ke mutalliq mushrikeen ke ghalat aqeedon ki tardeed ki hai. Log yeh samajhte the ke farishte ya deegar hastiyan Allah ke huzoor unki sifarish kar sakti hain, chahe Allah raazi ho ya na ho. Lekin Allah Ta'ala ne wazeh farmaya ke aasmanon mein beshumar farishte hain, magar unki sifarish us waqt tak koi faida nahi degi jab tak Allah khud ijazat na de.

Yeh is baat ki daleel hai ke Allah ki badshahat mutlaq hai aur koi bhi uski marzi ke baghair kuch nahi kar sakta. Sifarish sirf uske liye hogi jise Allah chahe aur jiski sifarish se woh raazi ho. Isse Tawheed ka usool wazeh hota hai ke har qism ki qudrat aur ikhtiyar sirf Allah ke paas hai.

Mushrikeen Ka Farishton Ke Bare Mein Ghalat Aqeeda

Yeh ayat un logon ki gumrahi ko wazeh karti hai jo aakhirat par imaan nahi rakhte. Unki jahalat aur be-ilmi ka ek pehlu yeh tha ke woh farishton ko Allah ki betiyan ya auraton ke naam se pukarte the. Arab ke mushrikeen farishton ko Allah ki betiyan samajhte the aur unki ibadat karte the, jabke woh khud betiyon ko pasand nahi karte the.

Quran ne is ghalat aqeede ki sakhti se mazammat ki hai. Farishte Allah ke muqarrab bande hain jo har waqt uski itaat mein rehte hain aur unki koi jins (gender) nahi hai jaisa ke insano ki hoti hai. Is tarah ke aqeede shirk aur jahalat ki nishani hain, aur yeh aakhirat par yaqeen na hone ka nateeja hain.

Guman Ki Pairwi Aur Haqeeqat Se Bekhabri

Is ayat mein pichli ayat mein bayan kiye gaye mushrikeen ke farishton ke mutalliq ghalat aqeede ki bunyad ko wazeh kiya gaya hai. Allah Ta'ala farmate hain ke unke paas in daawon ka koi mustanad ilm nahi hai. Unki baatein sirf qiyas, guman aur waham par mabni hain.

Islam mein ilm ki bunyad wahi (revelation) aur yaqeen par hai, jabke guman aur andaze haqeeqat tak pahunchne mein nakam rehte hain. Guman kabhi bhi haq ki jagah nahi le sakta aur na hi haqeeqat ko wazeh kar sakta hai. Yeh ayat is baat par zor deti hai ke deeni mamlat mein sirf ilm-e-yaqeeni ki pairwi karni chahiye, na ke be-bunyad khayalat ki.

Dunya Parasti Aur Allah Ki Yaad Se Ghaflat

Is ayat mein Rasoolullah ﷺ ko hidayat di ja rahi hai ke woh un logon se rooh gardani karein jo Allah ke zikr (Quran aur uski taleemat) se munh modte hain aur jinki tamaam tar tawajjuh sirf dunyawi zindagi par markooz hai. Aise log aakhirat ki fikr se ghafil hote hain aur unka maqsad sirf dunyawi lazzaton aur faidon ka husool hota hai.

Iska matlab yeh nahi ke dawat ka kaam chhod diya jaye, balkay yeh hai ke un logon par apna qeemti waqt aur tawajjuh zaaya na ki jaye jo hidayat qubool karne ke liye bilkul tayyar nahi hain aur sirf dunyawi mamlat mein uljhe hue hain. Musalman ko apni tarjeeh Akhirat ko deni chahiye aur dunyawi zindagi ki mohabbaton mein hadd se tajawuz nahi karna chahiye.

Insani Ilm Ki Hadd Aur Allah Ka Kamil Ilm

Yeh ayat pichli ayaton ka takmila hai aur un logon ke ilm ki hadd ko bayan karti hai jo sirf dunyawi zindagi ko tarjeeh dete hain. Allah Ta'ala farmate hain ke unka ilm sirf dunyawi mamlat tak mehdood hai aur woh aakhirat ya deeni haqeeqaton ke bare mein gehri samajh nahi rakhte. Unki soch aur fikr ki inteha sirf yeh duniya hai.

Iske baad Allah Ta'ala apni zaat-e-aqdas ki sifaton ka zikr karte hue farmate hain ke aapka Rabb hi behtar jaanta hai ke kaun uski seedhi raah se bhatak gaya aur kaun hidayat paa gaya. Yeh Allah ka kamil ilm hai jo har cheez par haawi hai. Isse Rasoolullah ﷺ ko tasalli di gayi ke logon ko hidayat dena ya gumrah karna Allah ke ikhtiyar mein hai, aur wohi har shakhs ke anjaam ko behtar janta hai.

Allah Ki Badla Dene Ki Hikmat Aur Insaaf

Yeh ayat Allah Ta'ala ki kamil milkiyat aur uske adl-o-insaaf ko bayan karti hai. Allah hi har cheez ka malik hai, aasmanon aur zameen mein jo kuch bhi hai, sab usi ki qudrat aur ikhtiyar mein hai. Is milkiyat aur qudrat ka taqaza hai ke woh apne bandon ke aamal ka hisab le aur unhein unke kiye ka badla de. Jo log duniya mein bure aamal karte hain, unhein unki buraiyon ka saza milegi, aur jo log achhe aamal karte hain, unhein unki achhaiyon ka behtareen sila milega.

Is mein jaza aur saza ka nizam wazeh kiya gaya hai, jo Allah ke adl par mabni hai. Allah Ta'ala kisi par zulm nahi karta, balkay har ek ko uske aamal ke mutabiq jazaa ya saza deta hai. Nek logon ko behtareen jaza, ya'ni Jannat, aur badkar logon ko unke aamal ki saza milegi. Yeh is baat ki daleel hai ke qayamat barhaq hai aur wahan har amal ka hisab hoga.

Kabira Gunahon Se Bachna Aur Allah Ki Maghfirat

Is ayat mein nek logon ki sifatein bayan ki gayi hain jo bade gunahon (kaba'ir) aur behayaiyon (fawahish) se bachne wale hote hain. 'Illal Lamam' se murad woh chhote gunah hain jo insaan se ghalti se ho jate hain aur phir woh un par nadim ho kar tauba kar leta hai. Allah Ta'ala aise chhote gunahon ko maaf farma deta hai, khaas taur par jab insaan bade gunahon se parhez kare.

Allah Ta'ala ki maghfirat bahut wasee' hai. Woh insaan ko uski paidaish ke waqt se janta hai, jab usne use zameen ke mitti se banaya aur jab woh apni maa ke pet mein janin ki shakal mein tha. Isliye, insaan ko apni pakeezgi aur taqwa ka dawa nahi karna chahiye, kyunke Allah hi behtar janta hai ke kaun asal mein muttaqi hai. Khud-pasandi aur riyakari se bachna chahiye, kyunke dilo ke raaz sirf Allah hi janta hai.

Haq Se Munh Phirne Walon Ka Anjaam

Yeh ayat un logon ki taraf ishara karti hai jo haq aur hidayat se munh pher lete hain. Pichli ayaton mein nek logon ki sifatein bayan ki gayi theen, aur ab un logon ka zikr hai jo iske bar'aks hain. Yahan sawal kiya gaya hai ke kya tumne us shakhs ko dekha jisne Allah ke ahkamat aur uske Rasool (SAW) ki taleemat se ghaflat barati aur unse ro gardani ki? Yeh sawal darasal tanbeeh aur hairat ke izhar ke liye hai.

Aksar mufassireen ke mutabiq, yeh ayat Walid bin al-Mughirah ke bare mein nazil hui, jo pehle Islam ki taraf mayel hua tha lekin phir apni qaum ke dabao mein aa kar munh pher liya. Yeh ayat har us shakhs par sadq aati hai jo haq ko pehchanne ke bawajood usse inkar karta hai ya usse ghafil ho jata hai.

Bakhili Aur Waade Se Phirna

Yeh ayat pichli ayat ke silsile mein hai aur us shakhs ki mazeed sifat bayan karti hai jisne haq se munh phera. Usne thoda sa diya aur phir ruk gaya. 'Akda' ka matlab hai 'ruk jana' ya 'sakht dil ho jana'. Iska matlab yeh ho sakta hai ke usne ibtida mein kuch sadqa kiya ya koi achha kaam kiya, lekin phir apni bakhili ya dunya ki muhabbat ki wajah se usse baaz aa gaya.

Ya phir iska matlab yeh bhi ho sakta hai ke usne kisi ko kuch dene ka waada kiya, lekin phir us waade ko poora nahi kiya. Yeh bakhili, waada khilafi, aur riyakari ki alamat hai. Aisa shakhs jo Allah ki raah mein kharch karne se gurez karta hai ya apne waadon se phir jata hai, woh darasal apni aakhirat ko tabah karta hai. Is mein un logon ki mazammat hai jo dikhawe ke liye thoda sa dete hain aur phir apni bakhili par qaim rehte hain.

Ghaib Ka Ilm Sirf Allah Ke Paas

Yeh ayat bhi usi shakhs ke mutalliq hai jisne haq se munh phera aur bakhili ki. Allah Ta'ala uske is rawaiye par ta'ajjub ka izhar karte hue farmata hai ke kya uske paas ghaib ka ilm hai ke woh dekh raha hai? Yani, kya us shakhs ko aakhirat ke anjaam ka ilm hai ke woh uske mutabiq amal kar raha hai?

Darasal, yeh sawal inkar ke ma'non mein hai. Kisi bhi insaan ke paas ghaib ka ilm nahi hota. Sirf Allah Ta'ala hi ghaib ka ilm rakhta hai. Woh shakhs jo Allah ki raah mein kharch karne se gurez karta hai ya waada khilafi karta hai, woh is guman mein hota hai ke uske is amal ka koi bura anjaam nahi hoga, ya woh apni dunya ko mehfooz kar lega. Lekin haqeeqat mein, ghaib ka ilm na hone ki wajah se woh apni aakhirat ko nuqsan pahuncha raha hai. Is ayat mein insaan ko apni hadood mein rehne aur ghaib ke ilm ka dawa na karne ki talqeen ki gayi hai.

Pichli Kitabon ka Hawala: Saheefa-e-Musa (A.S.)

Is ayat mein Allah Ta'ala un logon ko mutanabbeh kar raha hai jo haqeeqat se ghafil hain, aur unse sawal kar raha hai ke kya unhein un baton ki khabar nahi di gayi jo Hazrat Musa (Alaihis Salam) ke saheefon mein theen? Yeh is baat ki taraf ishara hai ke jo usool aur ahkamat Quran mein bayan kiye ja rahe hain, woh koi nayi baat nahi, balkay pichli aasmani kitabon, khaas taur par Tawrat (jo Musa A.S. par nazil hui) mein bhi maujood theen. Is se Quran ki taleemat ki qadeem aur mustanad buniyad wazeh hoti hai, aur yeh bataya ja raha hai ke Allah ke ahkamat har daur mein yaksan rahe hain.

Hazrat Ibrahim (A.S.) ki Wafadari aur Unke Saheefe

Yeh ayat pichli ayat ka tasalsul hai aur Hazrat Ibrahim (Alaihis Salam) ke saheefon ka zikr karti hai. Allah Ta'ala ne Ibrahim (A.S.) ki tareef ki hai ke unhon ne apne Rab se kiye gaye tamam ahdon aur zimmedariyon ko poori tarah nibhaya. Unhon ne Allah ke har hukum ki itaat ki, chahe woh aag mein dalay jane ka waqia ho, ya apne bete ko qurban karne ka imtehan. Unki yeh wafadari aur itaat unki azmat ki daleel hai. Is zikr ka maqsad yeh hai ke jo bunyadi usool aage bayan kiye ja rahe hain, woh sirf Musa (A.S.) ke saheefon mein hi nahi balkay Ibrahim (A.S.) ke saheefon mein bhi maujood the, jo ke Islam ke bunyadi aqeede ki qadeem tareekh aur mustanad buniyad ko zahir karta hai.

Infradi Jawabdehi aur Amal ki Zimmedari

Yeh ayat Islam ke bunyadi usoolon mein se ek ko bayan karti hai: infradi jawabdehi. Iska matlab hai ke qayamat ke din har shakhs apne aamal ka khud zimmedar hoga. Koi bhi kisi doosre ke gunahon ka bojh nahi uthayega, na koi kisi doosre ki nekiyon ka hissa banega, siwaye unke jinhon ne kisi ko neki ya badi ki taraf bulaya ho. Yeh usool Quran ki kayi doosri ayaton mein bhi wazeh kiya gaya hai, maslan Surah Al-An'am (6:164) aur Surah Al-Isra (17:15). Is se yeh wazeh hota hai ke insaan ko apni zindagi mein sirf apne aamal par tawajjuh deni chahiye aur doosron ke aamal ki zimmedari us par nahi hai. Har rooh apne kiye ka badla payegi.

Mehnat aur Jaza ka Usool: Apni Koshish ka Phal

Is ayat mein Allah Ta'ala ne ek aur ahem usool bayan farmaya hai ke insaan ko sirf uski apni koshish aur mehnat ka phal milta hai. Iska matlab hai ke aakhirat mein har shakhs ko uske kiye hue aamal ka badla milega, aur woh kisi doosre ki mehnat ya nekiyon ka mustahiq nahi hoga. Yeh usool is baat par zor deta hai ke insaan ko apni zindagi mein nekiyan jama karne aur Allah ki raza hasil karne ke liye khud mehnat karni chahiye. Yeh kisi bhi qism ki sifarish ya doosron par inhisaar ko rad karta hai, siwaye un sifarishon ke jo Allah ki ijazat se hongi. Is se insaan ko amal ki targheeb milti hai aur usay apni qismat ka khud zimmedar thehraya jata hai.

Aamal ka Hisab aur Badla: Koshish ka Zahoor

Yeh ayat pichli ayat ka takmila hai aur is baat ki tasdeeq karti hai ke insaan ki har koshish, achhi ho ya buri, qayamat ke din zahir ki jayegi. Allah Ta'ala ne farmaya hai ke insaan ne duniya mein jo bhi mehnat ki hai, uski jaza ya saza usay zaroor milegi. Koi amal raigaan nahi jayega, chahe woh kitna hi chhota kyun na ho. Is ayat mein insaan ko is baat ki yaad dilayi ja rahi hai ke uske har amal ka hisab hoga aur uski koshish ka nateeja uske samne hoga. Yeh insaan ko neki karne aur burai se bachne ki targheeb deta hai, kyunki har amal ka anjaam usay dekhna hai. Is se aakhirat par yaqeen aur amal ki ahmiyat mazeed wazeh hoti hai.

Aamal ka Mukammal Badla

Is Ayat mein Allah Ta'ala irshad farmate hain ke har shakhs ko uske aamal ka pura pura badla diya jayega. Duniya mein kiye gaye har chote bade amal ka hisab hoga aur uske mutabiq jaza ya saza milegi. Yeh Allah Ta'ala ke adl-o-insaf ka taqaza hai ke kisi par bhi zarra barabar zulm nahi kiya jayega. Jisne jo kuch kiya, uska phal usey zaroor milega, chahe woh neki ho ya badi. Quran majeed mein kai maqamat par is haqeeqat ko wazeh kiya gaya hai ke insaan ki mehnat aur koshish kabhi zaya nahi jati, balki uska ajar ya wabaal usey mukammal taur par milta hai.

Har Cheez ka Anjaam Allah ki Taraf

Yeh Ayat is bunyadi aqeede ko bayan karti hai ke har cheez ka aakhri thikana aur rujoo Allah Ta'ala hi ki taraf hai. Duniya ki zindagi aur uske tamam mamlaat, insaan ki paidaish aur uski maut, sab ka anjaam Allah ke paas hai. Wohi sab ka malik, hakim aur faisla karne wala hai. Is mein insaan ke liye ek naseehat hai ke woh apni zindagi ko is tarah guzare ke uska aakhri safar Allah ki taraf behtar ho. Har rooh ko usi ki taraf lautna hai aur usi ke huzoor apne aamal ka hisab dena hai. Is haqeeqat ka idraak insaan ko apni zimmedariyon ka ehsaas dilata hai.

Khushi aur Gham ka Khalik

Is Ayat mein Allah Ta'ala apni qudrat-e-kamila ka zikr farmate hain ke wahi hai jo hansata hai aur wahi hai jo rulata hai. Yani insaan ki khushi aur gham, musarrat aur ranj, sab usi ke ikhtiyar mein hain. Koi shakhs apni marzi se hamesha khush nahi reh sakta aur na hi hamesha ghamgeen. Yeh sab ehsasat aur halaat Allah Ta'ala ki mashiyat ke tabe hain. Is mein insaan ke liye sabr aur shukr ka dars hai. Jab khushi mile to Allah ka shukr ada kare aur jab gham aaye to sabr kare, kyunke har haal mein Allah hi ka hukm nafiz hota hai. Yeh uski Rububiyyat aur tadbeer ki nishani hai.

Zindagi aur Maut ka Malik

Yeh Ayat Allah Ta'ala ki wahdaniyat aur uski be-misaal qudrat ka ek aur saboot hai ke wahi hai jo zindagi deta hai aur wahi hai jo maut deta hai. Zindagi aur maut ka cycle usi ke hukm se chalta hai. Koi bhi uski ijazat ke baghair na zinda reh sakta hai aur na mar sakta hai. Yeh is baat ki daleel hai ke wohi khaliq hai aur wohi har cheez par qadir hai. Is mein insaan ke liye apni kamzori aur Allah ki azmat ka ehsaas hai. Maut ke baad dobara zinda karna bhi usi ki qudrat mein shamil hai, jaisa ke qayamat ke din hoga. Is haqeeqat par imaan insaan ko aakhirat ki tayyari par ubharta hai.

Nar aur Maada ki Takleeq

Is Ayat mein Allah Ta'ala apni qudrat aur hikmat ka zikr farmate hain ke wahi hai jisne jode banaye, nar aur maada. Yeh takleeq ka ek azeem nizam hai jo sirf insaanon tak mehdood nahi, balki janwaron aur nabatati aalam mein bhi paya jata hai. Har cheez ko jodon ki shakal mein paida karna Allah ki qudrat ki nishani hai, taake naslon ka silsila jari reh sake aur zindagi ka nizam qaim rahe. Is mein insaan ke liye ghaur-o-fikr ka mauqa hai ke kis tarah Allah Ta'ala ne har cheez ko ek makhsoos nizam ke tehat banaya hai. Yeh nizam uski wahdaniyat aur uski be-misaal takleeqi salahiyat ka saboot hai.

Insan Ki Takleeq Aur Allah Ki Qudrat

Is ayat mein Allah Ta'ala insan ki takhleeq ka zikr farmate hain ke woh ek mamooli qatre se paida kiya gaya hai jab woh reham madar mein theherta hai. Yeh is baat ki daleel hai ke Allah Ta'ala har cheez par qadir hai aur uski qudrat ka koi inteha nahi. Insan ki ibteda ek bejaan qatre se hoti hai, phir woh mukammal insani shakal ikhtiyar karta hai. Is mein un logon ke liye nishani hai jo Allah ki qudrat aur uski wahdaniyat par ghaur karte hain. Allah Ta'ala ne insan ko behtareen saakht par banaya aur usay sunne, dekhne aur samajhne ki salahiyaten ata keen. Yeh sab kuch us Allah ki azmat aur hikmat ka nishaan hai jo ek mamooli qatre se itni azeem makhlooq paida karta hai.

Qayamat Aur Dobarah Zindagi

Is ayat mein Allah Ta'ala qayamat ke din insanon ko dobarah zinda karne ki apni qudrat ka zikr farmate hain. Jis zaat ne insan ko pehli baar ek mamooli qatre se paida kiya, uske liye doosri baar usay zinda karna koi mushkil kaam nahi. Yeh un logon ke liye ek wazeh daleel hai jo qayamat aur hisab kitab ka inkar karte hain. Allah Ta'ala farmate hain ke maut ke baad dobarah uthaya jana uske liye aasan hai, jaisa ke usne ibteda mein paida kiya. Quran majeed mein kayi maqamaat par is haqeeqat ko wazeh kiya gaya hai ke Allah Ta'ala murdon ko zinda karne par qadir hai. Qayamat ka din yaqini hai aur har rooh ko maut ka maza chakhna hai, phir usi ki taraf lautaya jayega.

Allah Hi Rozi Dene Wala Hai

Is ayat mein Allah Ta'ala apni sifaton mein se ek sifaton ka zikr farmate hain ke wohi maaldar karta hai aur sarmaaya deta hai. Yani rizq aur daulat ka haqeeqi malik aur dene wala sirf Allah Ta'ala hai. Woh jise chahta hai ghani karta hai aur jise chahta hai faqeeri deta hai. Tamam insani koshishen aur tadabeer usi ke hukm aur irade ke tabe hain. Insan ko chahiye ke woh rizq ke liye Allah par bharosa kare aur usi se talab kare. Har qism ki daulat aur asbab ka khaliq aur malik Allah hi hai. Is mein un logon ke liye naseehat hai jo daulat ko apni mehnat ka nateeja samajhte hain aur Allah ki ata ko bhool jate hain. Rizq ki farawani ya kami Allah ki hikmat aur maslehat ke mutabiq hoti hai.

Allah Ki Wahdaniyat Aur Shira Sitara

Is ayat mein Allah Ta'ala apni wahdaniyat aur har cheez par apni rububiyat ka izhar farmate hain, khaas taur par 'Shira' sitare ka zikr karte hue. 'Shira' (Sirius) ek chamakdar sitara hai jiski ibadat jahiliyat ke zamane mein kuch Arab qabail karte the. Allah Ta'ala ne is sitare ka zikr kar ke wazeh kiya ke jis sitare ko woh poojte hain, uska Rab bhi wohi hai. Is tarah Allah Ta'ala ne shirk ki tardeed ki aur bataya ke har choti se choti aur badi se badi makhlooq ka khaliq, malik aur parwarish karne wala sirf wohi hai. Is mein un logon ke liye sabaq hai jo Allah ke siwa kisi aur ko apna mabood banate hain. Har cheez Allah ke hukm ke tabe hai aur uski qudrat ke samne be-bas hai.

Qaum Aad Ki Tabahi Aur Allah Ka Azab

Is ayat mein Allah Ta'ala apni qudrat aur un logon ke liye ibrat ka zikr farmate hain jinhon ne uski nafarmani ki. Qaum Aad, jise 'Aad-e-Ula' bhi kaha jata hai, ek taqatwar qaum thi jise Allah ne behtareen jism aur taqat ata ki thi. Lekin unhon ne Allah ke nabi Hazrat Hood (AS) ki takzeeb ki aur shirk par qaim rahe. Nateeja yeh hua ke Allah Ta'ala ne un par sakht azab nazil kiya aur unhen halaak kar diya. Yeh un logon ke liye ek sabaq hai jo Allah ki qudrat aur uske azab se bekhabar hain. Allah Ta'ala farmate hain ke woh un qaumon ko bhi halaak karne par qadir hai jo uski nafarmani karti hain. Is mein un logon ke liye warning hai jo apni taqat aur daulat par ghamand karte hain aur Allah ke ahkamat se ro gardani karte hain.

Qaum-e-Thamood ki Tabahi

Is ayat mein Allah Ta'ala ne Qaum-e-Thamood ka zikr kiya hai, jinhein unki sarkashi aur kufr ki wajah se halak kar diya gaya. Thamood woh qaum thi jiski taraf Nabi Saleh (Alaihis Salam) ko bheja gaya tha. Unhone Allah ki nishani, yani oontni ko qatl kar diya aur Saleh (AS) ki risalat ko jhutlaya. Is par Allah ne un par sakht azab nazil kiya. Quran majeed mein mukhtalif maqamat par unki tabahi ka zikr hai, jismein unhein ek shadeed cheekh (sayha) ke zariye halak kiya gaya. Allah ne un mein se kisi ko bhi zinda nahi chhora, unka naam-o-nishan tak mita diya. Yeh un logon ke liye ek ibratnak misal hai jo Allah ke ahkamat ki nafarmani karte hain aur uske rasoolon ko jhutlate hain.

Qaum-e-Nuh ki Sarkashi aur Anjaam

Is ayat mein Qaum-e-Nuh ka zikr hai, jinhein Thamood aur Aad se bhi pehle halak kiya gaya. Allah Ta'ala ne farmaya ke woh sab se zyada zalim aur sarkash the. Nuh (Alaihis Salam) ne apni qaum ko 950 saal tak Allah ki wahdaniyat ki dawat di, lekin woh apni zid aur kufr par qaim rahe. Unhone Nuh (AS) ka mazak udaya aur unki dawat ko rad kar diya. Jab unki sarkashi had se barh gayi, to Allah ne un par toofan ka azab bheja. Is azab mein Nuh (AS) aur unke sath iman lane wale kashti mein mehfooz rahe, jabke tamam kafir pani mein doob kar halak ho gaye. Yeh misal batati hai ke Allah ki nafarmani aur ambiya ki takzeeb ka anjaam kitna dardnak hota hai.

Qaum-e-Lut ki Bastiyon ki Tabahi

Yahan 'Al-Mu'tafikah' se murad Qaum-e-Lut (Alaihis Salam) ki bastiyan hain, jinhein Allah Ta'ala ne unke badtareen amal ki wajah se ulat diya tha. Qaum-e-Lut ke log be-hayai aur fahashi mein mubtala the, khas taur par mardon se badfaili (homosexuality) unka aam amal tha. Lut (AS) ne unhein is gunah se roka aur Allah ke azab se daraya, lekin woh apni sarkashi par qaim rahe. Is par Allah ne un par sakht azab nazil kiya. Jibrael (AS) ne un bastiyon ko zameen se ukhad kar aasman tak buland kiya aur phir unhein palat diya. Iske baad un par patharon ki barish ki gayi. Yeh azab unki be-hayai aur Allah ke ahkamat ki khilaf-warzi ka nateeja tha, jo qiyamat tak ke liye ek ibrat hai.

Qaum-e-Lut par Nazil Hone Wala Azab

Is ayat mein Qaum-e-Lut (AS) par nazil hone wale azab ki shiddat aur haibat ko bayan kiya gaya hai. Lafz 'faghashshaha ma ghashsha' (phir un par chha diya jo chha gaya) is baat ki taraf ishara karta hai ke woh azab itna shadeed aur khaufnak tha ke uski haqeeqat ko lafzon mein mukammal taur par bayan nahi kiya ja sakta. Is se murad woh pathar hain jo un par barse aur unki bastiyon ko zameen mein dhansa diya. Yeh azab unki be-hayai aur Allah ki nafarmani ka anjaam tha. Allah Ta'ala ne unhein aisi cheezon se gher liya jo unhein mukammal taur par tabah kar dein. Yeh ayat insaan ko Allah ki qudrat aur uske azab ki shiddat se darati hai, taake log gunahon se baz aa kar seedhi raah ikhtiyar karein.

Allah ki Qudrat aur Nematon par Ghaur-o-Fikr

Yeh ayat insaan ko Allah ki qudrat, uski nematon aur uske azab ki nishaniyon par ghaur-o-fikr karne ki dawat deti hai. Pichli ayaton mein Allah Ta'ala ne un qaumon ka zikr kiya jinhein unki sarkashi aur kufr ki wajah se halak kiya gaya. In ibratnak waqiyat ko bayan karne ke baad, ab insaan se mukhatib ho kar pucha ja raha hai ke jab tum ne Allah ki qudrat aur uske azab ki nishaniyan dekh lein, to ab tum uski kaun si nematon mein shak karoge? Har cheez, chahe woh Allah ki rehmat ho ya uski pakar, uski wahdaniyat aur qudrat ka saboot hai. Isliye, insaan ko chahiye ke woh Allah ki nematon ka shukr ada kare aur uske azab se dare, aur uski qudrat par kabhi shak na kare.

Paighambar ﷺ Ki Nubuwwat Aur Guzishta Paighambaron Ka Silsila

Is ayat mein Allah Ta'ala irshad farma raha hai ke Rasoolullah ﷺ bhi unhi darane walon mein se hain jo pehle guzre hain. Is se muraad yeh hai ke Aap ﷺ ki risalat koi nayi baat nahi, balkay guzre hue anbiya-e-kiram (alaihimus salam) ke silsile ki ek kadi hai. Har nabi apni qaum ko Allah ke azab se darane aur uski taraf bulane ke liye bheja gaya. Isi tarah Muhammad ﷺ bhi insaniyat ko Qayamat aur uske azab se darane aur Allah ki wahdaniyat ki taraf dawat dene ke liye tashreef laye hain. Yeh is baat ki daleel hai ke Qayamat ka waqt qareeb hai aur uski nishaniyan zahir ho chuki hain, jaisa ke pichli ayaton mein zikr kiya gaya hai. Aap ﷺ ki aamad bhi Qayamat ki ek ahem nishani hai.

Qayamat Ki Nazdeeki

Is ayat mein lafz 'Al-Azifah' se muraad Qayamat hai, jiska matlab hai 'qareeb aane wali'. Allah Ta'ala is ayat ke zariye insano ko mutanabbeh kar raha hai ke Qayamat, jiska waada kiya gaya hai, ab bahut qareeb aa chuki hai. Agarche insani miyar ke mutabiq yeh waqt door maloom hota hai, lekin Allah ke nazdeek har aane wali cheez qareeb hi hoti hai. Qayamat ka qareeb aana is baat ki nishani hai ke dunya ki zindagi fani hai aur aakhirat ki tayyari kar leni chahiye. Is ayat ka maqsad logon ko ghaflat se bedaar karna aur unhein apne amaal ka jaiza lene ki targheeb dena hai taake woh us din ki sakhtiyon se bach saken.

Qayamat Ka Ilm Sirf Allah Ke Paas

Is ayat mein Allah Ta'ala Qayamat ki haqqaniyat aur uske waqt ke mutalliq apni wahdaniyat ka izhar farma raha hai. 'Usay zaahir karne wala' se muraad Qayamat ke waqt ko zahir karna ya usay taal dena hai. Allah Ta'ala wazeh kar raha hai ke uske siwa koi bhi hasti Qayamat ke waqt ko nahi jaanti aur na hi koi usay rok sakti hai. Yeh sirf Allah ka ikhtiyar hai. Is baat ki taeed kayi ahadith se bhi hoti hai. Jaisa ke Sahih Bukhari aur Muslim ki hadees mein hai ke Jibreel (alaihis salam) ne Rasoolullah ﷺ se Qayamat ke waqt ke bare mein poocha to Aap ﷺ ne farmaya: 'Poochne wala poochne wale se zyada nahi jaanta.' Is se maloom hota hai ke Qayamat ka ilm sirf Allah ke paas hai aur is par imaan lana zaroori hai.

Quran Ki Baaton Par Ta'ajjub

Is ayat mein Allah Ta'ala un mushrikeen aur kuffar ko mukhatib kar raha hai jo Quran ki ayaton aur uske paigham par ta'ajjub karte the. 'Is hadees' se muraad Quran majeed hai, jismein Qayamat, hisab-kitab, jannat aur jahannum ka zikr hai. Kuffar in baaton ko sun kar hairan hote the aur unhein gair-mamooli samajhte the, khaas kar murdon ko dobara zinda karne ke tasawwur par. Allah Ta'ala unki is hairat ko radd karte hue farma raha hai ke yeh koi ta'ajjub ki baat nahi, balkay yeh haqeeqat hai jo har surat mein waaqe ho kar rahegi. Is ayat ka maqsad unki ghaflat aur inkar ko benaqab karna hai, taake woh haqeeqat ko tasleem karein.

Ghaflat Aur Haqeeqat Se Be-Khabri

Is ayat mein Allah Ta'ala un logon ko malamat kar raha hai jo Quran ki ayaton ko sun kar hanste hain aur un par ghaur nahi karte. 'Tum hanste ho' se muraad unka mazaaq udana aur inkar karna hai, jabke 'rote nahi ho' se muraad Allah ke azab ke khauf se ghafil rehna aur apne gunahon par nadim na hona hai. Jabke haqeeqat yeh hai ke jab insaan Qayamat ki shiddat, hisab-kitab ki sakhti aur jahannum ke azab ke bare mein sune to usay rona chahiye aur Allah se maghfirat talab karni chahiye. Is ayat mein unki ghaflat aur be-parwahi par tanqeed ki gayi hai. Musalman ko chahiye ke woh Quran ki ayaton ko sune to uske dil mein khauf paida ho aur woh Allah ki taraf rujoo kare.

Ghaflat aur Be-parwahi

Is ayat mein Allah Ta'ala un logon ko tanbeeh farma rahe hain jo Quran ki ayaton ko sun kar bhi ghaflat aur be-parwahi mein mubtala hain. Lafz 'samidoon' ka matlab hai be-parwah hona, khel-kood mein mashghool hona, ya fazool baton mein waqt guzarna. Jab unke saamne Allah ki ayatein padhi jati hain, to woh un par gaur karne ke bajaye, duniya ki ranginiyon aur lahu-o-la'ab mein magan rehte hain.

Yeh un logon ki halat bayan ki ja rahi hai jo haqeeqat se aankhen churate hain aur aakhirat ki fikr se be-parwah ho kar apni zindagi guzaar dete hain. Unhein chahiye tha ke woh Allah ke kalaam par tawajjuh dete aur uski nishaniyon se ibrat haasil karte, lekin woh iske bar-aks ghaflat mein doobe hue hain aur haq se munh mod rahe hain.

Allah ke liye Sajda aur Ibadat

Pichli ayat mein ghaflat aur be-parwahi ka zikr karne ke baad, is ayat mein Allah Ta'ala insanon ko seedha rasta dikha rahe hain aur unhein apni ibadat ki dawat de rahe hain. Farmaya gaya hai ke "pas Allah ko sajda karo aur uski ibadat karo." Yeh hukm is baat ki taraf ishara karta hai ke jab tumhein Allah ki azmat aur uski qudrat ka ilm ho gaya hai, to ab tumhara farz banta hai ke tum uske saamne jhuk jao aur sirf usi ki ibadat karo.

Sajda Allah Ta'ala ke saamne intehai aajizi aur farmanbardari ka izhar hai. Yeh is baat ka iqrar hai ke Allah hi wahid zaat hai jo ibadat ke laiq hai. Is ayat mein ibadat ka hukm bhi diya gaya hai, jiska matlab hai ke zindagi ke har shobay mein Allah ke ahkamat ki pairwi ki jaye aur usi ki raza talab ki jaye. Yeh ayat Quran-e-Kareem ki un ayaton mein se hai jin par tilawat karne wale ko sajda karna mustahab hai, jise Sajda-e-Tilawat kehte hain.