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.

Qiyamah ke Din Sooraj ka Haal

Is ayat mein Allah Ta'ala Qiyamah ke din ki pehli nishani bayan farma rahe hain. "Iza ash-shamsu kuwwirat" ka matlab hai "jab sooraj lapet diya jayega". 'Kuwwirat' ka lughwi ma'na hai kisi cheez ko gol kar dena, lapet dena, ya uski roshni ko khatam kar dena. Qiyamah ke din sooraj apni chamak kho dega, uski garmi aur roshni khatam ho jayegi aur woh be-noor ho kar lapet diya jayega. Yeh alamati taur par uski tabahi aur uske nizam ke ikhtitam ki taraf ishara hai. Is se zahir hota hai ke qayamat ke din har cheez fana hone wali hai, yahan tak ke woh azeem sitare bhi jin se duniya roshan hai.

Sitaron ka Be-noor Hona

Yeh Qiyamah ki doosri azeem nishani hai. "Wa iza an-nujoomu inkadarat" ka matlab hai "aur jab sitare be-noor ho jayenge". 'Inkadarat' ka ma'na hai apni chamak kho dena, dhoondhle ho jana, ya gir jana. Qiyamah ke din aasman ke sitare apni roshni kho denge aur bikhar jayenge. Woh be-tarteeb ho kar girne lagenge, jaisa ke Quran mein doosri jagah bhi zikr hai ke aasman phat jayega aur sitare bikhar jayenge. Yeh manzar qayamat ki holnakiyon aur kainat ke nizam ke darham barham hone ki shiddat ko bayan karta hai, jab har cheez apni asal haalat par baqi nahi rahegi.

Paharon ka Chalaya Jana

Is ayat mein Qiyamah ki teesri nishani bayan ki gayi hai. "Wa iza al-jibalu suyyirat" ka matlab hai "aur jab pahar chalaye jayenge". 'Suyyirat' ka ma'na hai chalana, harkat dena, ya apni jagah se hata dena. Qiyamah ke din yeh azeem aur mazboot pahar, jo zameen ke liye keel ki manind hain, apni jagah se ukhar diye jayenge aur hawa mein rooi ke ghalon ki tarah udte phirenge. Phir woh reza reza ho kar ret ke teelon ki manind ho jayenge. Yeh manzar qayamat ki tabahi aur uski shiddat ko zahir karta hai, jab har cheez apni asal haalat par baqi nahi rahegi aur zameen ka pura nizam darham barham ho jayega.

Qiyamah ke Din Qeemti Cheezon ki Be-Qadri

Yeh ayat Qiyamah ke din ki shiddat aur logon ki ghair mamooli halat ko bayan karti hai. "Wa iza al-'isharu 'uttilat" ka matlab hai "aur jab das mahine ki gabhan oontniyan be-sahara chhor di jayengi". 'Ishār' se murad woh oontniyan hain jo das mahine ki gabhan hon, aur Arabon ke nazdeek yeh sab se qeemti maal samjha jata tha. Qiyamah ke din ki holnakiyon aur dehshat ka aalam yeh hoga ke log apni sab se pasandeeda aur qeemti cheezon ko bhi bhool jayenge aur unki parwah nahi karenge. Har shakhs apni jaan bachane ki fikr mein hoga aur kisi doosri cheez ki taraf tawajjuh nahi dega, chahe woh kitni hi qeemti kyun na ho.

Jangli Janwaron ka Ikhatta Hona

Qiyamah ki ek aur ajeeb nishani is ayat mein bayan ki gayi hai. "Wa iza al-wuhushu hushirat" ka matlab hai "aur jab jangli janwar ikatthe kiye jayenge". 'Hushirat' ka ma'na hai jama karna, ikattha karna. Aam taur par jangli janwar ek doosre se darte hain aur insano se bhi gurezan rehte hain, lekin Qiyamah ke din ki dehshat aisi hogi ke woh sab apne khauf ko bhool kar ek jagah jama ho jayenge. Iska maqsad ya to yeh hoga ke woh bhi Qiyamah ke manzar ko dekhen, ya unke darmiyan bhi insaf kiya jaye, jaisa ke baaz ulama ne farmaya hai ke qayamat ke din janwaron ko bhi ikattha kiya jayega aur unke darmiyan bhi badle liye jayenge.

Qayamat ke Din Samundaron ka Bhadakna

Is ayat mein Allah Ta'ala Qayamat ke din ki ek aur nishani bayan farma rahe hain. Jab samundar bhadka diye jayenge ya aag laga di jayegi. Iska matlab hai ke Qayamat ke din samundaron ka pani ubal kar aag ban jayega ya woh itne garam ho jayenge ke aag ki tarah dikhenge. Kuch tafaseer ke mutabiq, samundar ek doosre mein mil jayenge aur unka pani ubalne lagega, ya woh sookh kar aag ki tarah ho jayenge. Quran mein doosri jagah bhi Qayamat ke din ki holnakiyon ka zikr hai, jahan zameen aur pahar apni jagah se hat jayenge. Yeh manzar Allah ki qudrat aur us din ki shiddat ko wazeh karta hai, jab har cheez Allah ke hukum se tabah ho jayegi.

Roohon ka Jismon ya Hum-Khayalon se Milna

Is ayat mein Qayamat ke din ki ek aur haibatnak surat bayan ki gayi hai ke jab roohein apne jismon se mila di jayengi. Iska ek matlab yeh hai ke har rooh ko uske jism mein wapas daal diya jayega taake woh hisab-o-kitab ke liye uth khade hon. Doosra matlab yeh bhi bayan kiya gaya hai ke roohein apne hum-khayal logon ke saath jodi jayengi, yani naik roohein naikon ke saath aur bad roohein badon ke saath. Jaisa ke Allah Ta'ala farmata hai: "Aur jab roohein (apne jismon se) mila di jayengi." (Surah At-Takwir, 81:7). Yeh is baat ki taraf ishara hai ke Qayamat ke din har shakhs ko uske aamaal aur uski fitrat ke mutabiq uske sathi milenge, aur har rooh apne jism ke saath dobara zinda ki jayegi.

Zinda Dafan ki Gayi Bachi se Sawal

Qayamat ke din ki ek aur haibatnak haqeeqat is ayat mein bayan ki gayi hai ke jab zinda dafan ki hui bachi se pucha jayega. Islam se pehle ke daur mein, khaas taur par Arab mein, betiyon ko paida hote hi zinda dafan kar dene ka riwaj tha, jise 'Maw'oodah' kaha jata tha. Yeh ek nihayat sangdilana aur zalimana amal tha. Allah Ta'ala Qayamat ke din is mazloom bachi se khud sawal karega, jo is baat ki daleel hai ke Allah har mazloom ka badla lega aur har zulm ka hisab lega. Yeh ayat us waqt ke jahiliyat ki tasveer pesh karti hai aur Islam ke insaniyat dost usoolon ko numaya karti hai, jahan aurat ko izzat aur muqam diya gaya.

Kis Jurm mein Qatl kiya Gaya?

Yeh ayat pichli ayat (8) ka takmila hai aur us mazloom bachi ke sawal ko wazeh karti hai. Allah Ta'ala us zinda dafan ki gayi bachi se puchenge ke 'Kis jurm mein usay qatl kiya gaya?'. Yeh sawal darasal qatl karne walon ke liye ek sakht malamat aur unki be-gunahi ka elaan hai. Is sawal mein un zalimon ke liye shadeed dhamki aur hisab ki shiddat chupi hai. Is ayat se yeh wazeh hota hai ke Allah Ta'ala har chote bade amal ka hisab lega, aur khaas taur par be-gunah jaan ke qatl ka hisab nihayat sakhti se liya jayega. Yeh insani zindagi ke muqaddas hone aur Allah ki adalat-e-uzma ka saboot hai, jahan har zulm ka insaf hoga.

Aamaal ke Daftar ka Khulna

Qayamat ke din ki ek aur ahem nishani yeh hai ke jab aamaal ke daftar khole jayenge. Har insaan ke aamaal, chote hon ya bade, achhe hon ya bure, farishton ke zariye likhe jaate hain. Qayamat ke din yeh saare daftar khol diye jayenge aur har shakhs ko uske aamaal ka record dikhaya jayega. Jaisa ke Quran mein doosri jagah farmaya gaya hai: "Aur har insaan ka aamaal nama humne uski gardan se laga diya hai, aur Qayamat ke din hum uske liye ek kitab nikalenge jise woh khula hua payega." (Surah Al-Isra, 17:13). Yeh manzar is baat ki daleel hai ke duniya mein kiya gaya koi bhi amal bekar nahi jayega, har amal ka hisab hoga aur insaan ko uske aamaal ke mutabiq jaza ya saza di jayegi.

Qayamat ke Din Aasman ka Haal

Yeh ayat Qayamat ke din ke haalaat mein se ek haal bayan karti hai. Jab qayamat barpa hogi, to aasman ko utaar diya jaayega ya lapet diya jaayega. 'Kushitat' ka matlab hai kisi cheez ko uski jagah se hata dena, jaise khaal utaari jaati hai ya parda hataya jaata hai. Iska matlab hai ke aasman apni maujooda shakal aur nizaam kho dega. Quran majeed mein doosri jagahon par bhi aasman ke phatne, phat jaane aur surkh ho jaane ka zikr hai, jaisa ke Surah Al-Infitar mein hai: "Jab aasman phat jaayega." Yeh sab is baat ki nishaniyan hain ke dunya ka nizaam khatam ho jaayega aur ek naya nizaam qaim hoga.

Is se murad yeh hai ke aasman apni maujooda sakht aur mazbooti kho dega, aur uski har cheez be-tarteeb ho jaayegi.

Dozakh ka Bhadkaya Jana

Yeh ayat Qayamat ke din ke manzar ka ek aur hissa bayan karti hai. Jab qayamat barpa hogi, to dozakh ko khoob bhadka diya jaayega. 'Su'irat' ka matlab hai aag ko tez karna, usay shiddat se jalana. Iska matlab hai ke dozakh ko uski poori shiddat aur garmi ke saath tayyar kar diya jaayega taake woh un logon ka intezar kare jinke liye woh banai gayi hai.

Allah Ta'ala ne dozakh ko kafiron aur gunahgaron ke liye tayyar kiya hai. Qayamat ke din uski garmi aur shiddat apni inteha ko pahunch jaayegi. Hadees mein aata hai ke dozakh ko hazaron saal tak bhadkaya gaya yahan tak ke woh surkh ho gayi, phir hazaron saal tak yahan tak ke woh safed ho gayi, phir hazaron saal tak yahan tak ke woh siyahi mail ho gayi. (Tirmidhi, Kitab Sifat Jahannam, Hadees: 2589). Yeh is baat ki nishani hai ke us din insaan ko uske aamaal ka poora badla milega.

Jannat ka Qareeb Lana

Pichli ayaton mein dozakh ke bhadkaye jaane ka zikr tha, aur is ayat mein jannat ko qareeb laane ka zikr hai. 'Uzlifat' ka matlab hai qareeb lana, nazdeek karna, ya tayyar karna. Qayamat ke din, jab momineen ka hisaab ho chukega, to jannat ko unke liye qareeb kar diya jaayega, taake woh us mein dakhil ho saken. Yeh un logon ke liye khushkhabri hai jinhon ne dunya mein Allah ke ahkamaat ki pairwi ki aur nek aamaal kiye.

Jannat ko qareeb karne ka matlab yeh bhi ho sakta hai ke uske darwaze khol diye jayenge aur uski nematein zahir kar di jayengi. Yeh manzar momineen ke liye sakoon aur khushi ka baais hoga, jabke dozakh ka manzar kafiron ke liye khauf aur aziyat ka baais hoga. Quran majeed mein doosri jagah bhi hai: "Aur jannat parhezgaron ke qareeb kar di jaayegi, door na hogi." (Surah Qaf, 50:31). Yeh Allah Ta'ala ki taraf se apne nek bandon ke liye izzat aur inaam hai.

Aamaal ka Hisaab aur Ilm

Jab qayamat ki yeh haibatnaak nishaniyan zahir ho jayengi, aur jannat-o-dozakh apne maqam par honge, tab har jaan ko maloom ho jaayega ke usne dunya mein kya aage bheja tha. 'Ma ahdarat' se murad woh tamaam aamaal hain jo insaan ne apni zindagi mein kiye, chahe woh achhe hon ya bure. Us din koi cheez chupi nahi rahegi, aur har shakhs apne aamaal ka poora hisaab dekhega.

Yeh ayat insaan ko dunya mein nek aamaal karne ki targheeb deti hai aur bure aamaal se bachne ki talqeen karti hai. Allah Ta'ala farmata hai: "Aur jis ne zarra barabar bhi neki ki hogi woh usay dekh lega. Aur jis ne zarra barabar bhi burai ki hogi woh usay dekh lega." (Surah Az-Zalzalah, 99:7-8). Us din insaan ko apni har choti se choti aur badi se badi karwai ka ilm ho jaayega, aur woh uske nataij ka samna karega. Yeh insaan ke liye ek azeem tanbeeh hai ke woh apni zindagi ko ghaflat mein na guzare.

Allah ki Qasam aur 'Al-Khunnas'

Is ayat mein Allah Ta'ala qasam kha raha hai. 'Fala uqsimu' mein 'La' ka lafz taakeed ke liye istemal hota hai, yaani main qasam khata hoon. 'Al-Khunnas' se murad woh sitare hain jo din mein chhip jaate hain aur raat mein zahir hote hain, ya woh sayyare jo apne madar mein chalte hue kabhi peeche hat'te hue nazar aate hain (retrograde motion). Yeh Allah Ta'ala ki qudrat aur uski takhleeq ki azmat ki nishani hai.

Allah Ta'ala apni makhlooq mein se jin cheezon ki qasam khata hai, woh uski azmat aur uski nishaniyon ko zahir karti hain. 'Al-Khunnas' ki qasam kha kar, Allah Ta'ala insaan ko ghaur-o-fikar ki dawat de raha hai ke woh aasmani ajram ke nizaam mein Allah ki qudrat ko dekhe. Yeh qasam is baat par gawah hai ke Allah Ta'ala ne har cheez ko ek khaas nizaam ke tehat banaya hai, aur uski har takhleeq mein hikmat aur nishaniyan hain. Yeh qasam aage aane wali ayaton ke mauzu ki bunyad rakhti hai, jo Quran ki sachai aur Rasoolullah (SAW) ki risalat par mabni hain.

Sitaron ki Harkat aur Unka Chhipna

Is ayat mein Allah Ta'ala un sitaron ki qasam kha raha hai jo apni manzilon par chalte hain aur phir chhip jaate hain. 'Al-Jawar' se murad woh sitare hain jo apne madar mein tezi se harkat karte hain, aur 'Al-Kunnas' se murad woh sitare hain jo din ke waqt ya apni gardish ke dauran nazar se ojhal ho jaate hain, jaise ke hiran apne ghar mein chhip jaata hai. Yeh qasam Allah Ta'ala ki qudrat aur uski nishaniyon ki azmat ko zahir karti hai, jo insaan ko ghaur-o-fikr ki dawat deti hai. Yeh sitare raat ke waqt roshan hote hain aur phir subah hone par ya apni gardish mukammal karne par chhip jaate hain.

Raat ka Aana aur Jaana

Is ayat mein Allah Ta'ala raat ki qasam kha raha hai jab woh peeth phere, yaani jab raat guzarne lagti hai aur uski tareeki chhatne lagti hai. 'As'asa' lafz do mukhtalif maani mein istemal hota hai: ek jab raat aati hai aur apni tareeki phailati hai, aur doosra jab raat jaati hai aur subah ki roshni numaya hoti hai. Yahan par aksar mufassireen ne iska matlab raat ka guzar jaana aur subah ka qareeb aana liya hai. Raat ka aana aur jaana Allah ki qudrat ki ek azeem nishani hai, jo insaan ko waqt ki tabdeeli aur Allah ki takhleeq mein ghaur karne ki dawat deti hai. Yeh qasam is baat ki daleel hai ke Allah Ta'ala har cheez par qadir hai.

Subah ka Roshan Hona

Is ayat mein Allah Ta'ala subah ki qasam kha raha hai jab woh saans le. 'Tanaffasa' ka matlab hai saans lena, aur subah ke liye yeh lafz istemal karna ek khoobsurat tashbeeh hai. Iska matlab hai jab subah ki roshni phoot'ti hai aur uski taazgi aur roshni har taraf phail jaati hai, jaise koi saans lekar taazgi mehsoos karta hai. Raat ki tareeki ke baad subah ka roshan hona Allah ki qudrat aur uski rehmat ki ek azeem nishani hai. Yeh waqt nayi shuruat, umeed aur Allah ki ibadat ke liye behtareen hota hai. Yeh qasam is baat par zor deti hai ke Allah Ta'ala ki nishaniyan har jagah maujood hain.

Quran ki Ilahi Haqeeqat aur Jibreel (A.S.) ka Kirdaar

In qasmon ke baad, Allah Ta'ala is baat ki tasdeeq farma raha hai ke yeh Quran jo Muhammad (PBUH) par nazil hua hai, ek buzurg Rasool ka qaul hai. Yahan 'Rasool-e-Kareem' se murad Jibreel (A.S.) hain, jo Allah Ta'ala ke farishton mein sab se afzal aur muqarrab hain. Woh Allah ka paigham Rasoolullah (PBUH) tak pahunchane ke zimmedar the. Is ayat mein Quran ki azmat aur uski ilahi haqeeqat ko wazeh kiya gaya hai. Yeh is baat ki daleel hai ke Quran insani kalam nahi, balkay Allah Ta'ala ka kalam hai jo ek muqaddas aur mo'atabar farishte ke zariye nazil kiya gaya hai. Is se Quran ki sachchai aur uski be-aybi par yaqeen mazboot hota hai.

Jibreel (A.S.) ki Azmat aur Allah ke Haan Unka Maqam

Yeh ayat pichli ayat ki wazahat hai aur Jibreel (A.S.) ki mazeed sifat bayan karti hai. Farmaya gaya hai ke woh Rasool-e-Kareem (Jibreel A.S.) taqatwar hain aur Arsh wale (Allah) ke paas martaba wale hain. 'Zil Arsh' se murad Allah Ta'ala hai, jo Arsh ka Malik hai. Jibreel (A.S.) ko Allah Ta'ala ne be-panah quwwat ata farmai hai, jiske zariye woh bade bade kaam anjam dete hain, maslan qaumon ko tabah karna ya paighamat pahunchana. Unka Allah ke haan ek buland maqam aur martaba hai, jo unki amanat aur wafadari ki daleel hai. Is se Quran ki sachchai aur uske nazil karne wale farishte ki azmat aur uski mo'atabari mazeed wazeh hoti hai. Yeh ayat is baat par zor deti hai ke Quran ek aisi kitaab hai jo nihayat mo'atabar zariye se aayi hai.

Fariston ka Sardar aur Amanatdar

Yeh ayat us farishte ki sifat bayan karti hai jo Allah Ta'ala ka paigham laata hai, yaani Jibreel Ameen (علیہ السلام). Woh aasman mein fariston ke darmiyan buland martaba rakhta hai aur uski itaat ki jaati hai. Iska matlab hai ke woh sirf Allah ke hukm ka paaband nahi, balkay doosre farishte bhi uske hukm ki pairwi karte hain, jo uske rutbe aur ikhtiyar ko zahir karta hai. Mazeed, use 'Ameen' kaha gaya hai, yaani amanatdar. Yeh is baat ki daleel hai ke woh Allah ke paigham ko bilkul sahih aur baghair kisi tabdeeli ke Rasool Allah ﷺ tak pahunchata hai. Usne kabhi bhi Allah ke kalam mein koi kami beshi nahi ki. Yeh sifat uske maqam aur uski zimmedari ki ehmiyat ko wazeh karti hai.

Nabi ﷺ par Ilzam ki Tardeed

Is ayat mein Allah Ta'ala ne Rasool Allah ﷺ par lagaye gaye ilzam ki sakhti se tardeed ki hai. Kuffar-e-Makkah Aap ﷺ ko 'majnoon' (pagal) kehte the, jab Aap ﷺ unhe Allah ke wahdaniyat aur aakhirat ki dawat dete the. Allah Ta'ala ne is baat ko wazeh kiya ke Muhammad ﷺ tumhare jaana pehchana saathi hain, jinki zindagi tumhare samne guzri hai. Tum unki aqal, hikmat aur sachai ke gawah ho. Unki baatein kisi pagal shakhs ki baatein nahi ho sakteen, balkay woh Allah ka kalam hai jo unhe Jibreel (AS) ke zariye milta hai. Yeh ayat Aap ﷺ ki nabuwat aur risalat ki sachai ko mazeed pukhta karti hai aur dushmano ke batil ilzamat ko rad karti hai.

Jibreel (AS) ka Zahoor

Is ayat mein is waqiye ka zikr hai jab Rasool Allah ﷺ ne Jibreel Ameen (علیہ السلام) ko unki asli shakal mein dekha. 'Ufuq-e-Mubeen' se murad aasman ka woh hissa hai jo bilkul saaf aur roshan tha. Yeh waqia do martaba pesh aaya: ek martaba jab wahy ki ibtida hui thi aur doosri martaba Shab-e-Miraj ke mauqe par. Surah An-Najm mein bhi iska zikr hai. Is mushahide ne Aap ﷺ ke dil ko itminan bakhsha aur is baat ki tasdeeq ki ke jo paigham Aap ﷺ tak pahunchaya ja raha hai, woh haq hai aur us farishte ki taraf se hai jo Allah ka sacha qasid hai. Yeh mushahida Aap ﷺ ke liye ek moajza tha aur Aap ﷺ ki nabuwat ki ek aur daleel.

Ghaib ki Khabron ka Amanatdar

Is ayat mein Allah Ta'ala ne Rasool Allah ﷺ ki amanatdari aur sachai ko bayan kiya hai. 'Ghaib' se murad woh tamam ilahi ahkamat, khabrein aur haqaiq hain jo Allah Ta'ala ne Aap ﷺ par nazil kiye. 'Bakhil' hone ka matlab hai ke Aap ﷺ ne Allah ke diye hue kisi bhi ilm ya paigham ko chupa kar nahi rakha, balkay poori amanatdari aur imandari ke sath apni ummat tak pahunchaya. Aap ﷺ ne woh sab kuch bayan kar diya jo Allah ne unhe sikhaya, chahe woh logon ko pasand ho ya na ho. Yeh is baat ki daleel hai ke Aap ﷺ ne risalat ka farz poori tarah ada kiya aur koi bhi cheez chupai nahi. Isse Aap ﷺ ki nabuwat ki sachai aur Allah ke kalam ki mukammal hifazat zahir hoti hai.

Quran Shaitani Kalam Nahi

Is ayat mein Allah Ta'ala Quran Majeed ki ilahi asal ko wazeh karte hue is ilzam ki tardeed karte hain ke yeh kisi shaitan ka qaul hai. Kuffar-e-Makkah Rasool Allah ﷺ par jadu aur shaitani asar ka ilzam lagate the. Allah Ta'ala ne is baat ko do-tok andaz mein rad kar diya. Quran ka kalam itna pakeeza, ba-hikmat aur hidayat se bharpoor hai ke woh kisi mardood shaitan ki taraf se nahi ho sakta. Shaitan ka kaam gumrahi aur burai phailana hai, jabke Quran insaniyat ko hidayat, noor aur haq ki taraf bulata hai. Is ayat se Quran ki azmat aur uski paakizgi mazeed wazeh hoti hai, aur yeh sabit hota hai ke yeh Allah Ta'ala ka sacha kalam hai.

Haqeeqat se ro gardani ka anjaam

Yeh Ayah un logon se sawal karti hai jo Quran aur Rasoolullah ﷺ ki wazeh taleemat ko jhutlate hain. Allah Ta'ala un se pooch raha hai ke jab haqeeqat itni roshan hai, aur tumhare paas hidayat ka itna mukammal zariya maujood hai, to phir tum is haqeeqat se munh mod kar kahan ja rahe ho? Is mein un logon ke liye ek tanbeeh hai jo apni aqal aur khwahishat ki pairwi mein haq ko nazar andaz karte hain. Yeh sawal unhein apni zindagi ke maqsad aur rukh par ghaur karne ki dawat deta hai. Agar tum Allah ki kitaab aur uske Rasool ki sunnat ko chhod kar kisi aur raah par chaloge, to woh raah tumhe gumrahi ke siwa kahin nahi le jayegi.

Quran ki aafaqi naseehat

Is Ayah mein Allah Ta'ala wazeh farmate hain ke Quran koi mamooli kitaab nahi, balkay yeh tamam jahan walon ke liye ek mukammal naseehat aur zikr hai. Iska paigham kisi khaas qaum ya zamane tak mehdood nahi, balkay har insaan, har jagah aur har waqt ke liye hidayat ka sarchashma hai. Is mein zindagi ke har shobay ke liye rehnumai maujood hai, chahe woh aqeede se mutaliq ho, ibadat se, muamlaat se ya akhlaq se. Is Ayah se Quran ki aafaqiyat aur uski ahmiyat wazeh hoti hai ke yeh sirf ek mazhabi kitaab nahi, balkay ek mukammal dastoor-e-hayat hai jo insaniyat ko kamyabi aur falah ki taraf bulata hai.

Hidayat ki qubooliyat ka ikhtiyar

Yeh Ayah pichli Ayah ki wazahat karti hai ke Quran ki naseehat aur hidayat har us shakhs ke liye hai jo khud seedhi raah par chalne ka irada rakhta ho. Allah Ta'ala ne insaan ko ikhtiyar diya hai ke woh haq ko qubool kare ya inkar. Hidayat zabardasti nahi di jati, balkay yeh un logon ko naseeb hoti hai jo dil se uske talabgar hon aur apni zindagi ko Allah ke ahkamaat ke mutabiq dhalna chahte hon. Is mein insaan ki azad marzi aur uski zimmedari ko ujagar kiya gaya hai. Jo shakhs apni marzi se Allah ki taraf ruju karta hai, Allah uske liye hidayat ke darwaze khol deta hai. Is tarah, Quran ki naseehat unhi ke liye mufeed hai jo us par amal karne ka pukhta irada rakhte hain.

Insani irade aur Allah ki mashiyat ka talluq

Is Ayah mein insani irade aur Allah Ta'ala ki mashiyat (chahat) ke darmiyan talluq ko wazeh kiya gaya hai. Jabke pichli Ayah mein insaan ke ikhtiyar aur uski marzi ka zikr tha, yeh Ayah batati hai ke insaan ka har irada aur har chahat Allah ki mashiyat ke tabe hai. Koi bhi kaam Allah ki marzi ke baghair nahi ho sakta. Iska matlab yeh nahi ke insaan majboor hai, balkay iska matlab yeh hai ke insaan ko jo ikhtiyar mila hai, woh bhi Allah hi ki taraf se hai aur uski hadood bhi Allah ne muqarrar ki hain. Yeh Ayah Tawakkul aur Allah ki qudrat-e-kaamila par yaqeen ko mazboot karti hai. Hidayat ki talab aur us par amal ki taufeeq bhi Allah hi ki taraf se milti hai. Lihaza, insaan ko chahiye ke woh apni har chahat aur har irade mein Allah ki raza aur uski madad ka talabgar rahe.