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.

Sooraj aur Uski Roshni ki Qasam

Allah Ta'ala ne Sooraj aur uski roshni ki qasam kha kar apni qudrat aur azmat ka izhaar farmaya hai. Sooraj din ki roshni ka zariya hai aur zameen par zindagi ke liye nihayat zaroori hai. Iski roshni se din ka aaghaz hota hai aur har cheez wazeh ho jati hai, andhere ko door karti hai.

Yeh qasam is baat ki daleel hai ke Allah Ta'ala ki har makhlooq uski nishaniyon mein se hai. Sooraj ka tulu hona aur uski roshni ka phailna, sab Allah ke hukm se hota hai. Is mein insaan ke liye ghaur-o-fikr ka samaan hai ke woh is nizam-e-kainat par ghaur kare aur apne Khaliq ki pehchan hasil kare.

Chaand ka Sooraj ke Peeche Aana

Is ayat mein Allah Ta'ala ne Chaand ki qasam khayi hai jab woh Sooraj ke peeche aata hai. 'Talaaha' ka matlab hai peeche aana ya pairwi karna. Is se murad ya to yeh hai ke Chaand Sooraj ke baad nikalta hai, ya jab Sooraj ghuroob ho jata hai to Chaand uski jagah roshan hota hai, ya Chaand Sooraj se roshni hasil karta hai.

Yeh dono azeem sitare, Sooraj aur Chaand, Allah Ta'ala ke hukm ke paband hain aur ek khaas nizam ke tehat harkat karte hain. Inka ek doosre ke peeche aana aur apni manzil par chalna, Allah ki be-misaal takhleeq aur uski qudrat-e-kamila ki nishani hai. Insaan ko in nishaniyon par ghaur kar ke Allah ki wahdaniyat ko pehchan'na chahiye.

Din ka Zameen ko Roshan Karna

Allah Ta'ala ne Din ki qasam khayi hai jab woh zameen ko roshan karta hai. 'Jallaaha' ka matlab hai roshan karna, zahir karna, ya wazeh karna. Din ke aane se har cheez wazeh ho jati hai, andhera chhat jata hai aur log apne roz marra ke kaam anjaam dete hain.

Din ki roshni Allah Ta'ala ki ek azeem nemat hai, jo insaan ko kaam karne, rizq talash karne aur zindagi ki sar-garmiyan jari rakhne ka mauqa faraham karti hai. Yeh bhi Allah ki qudrat ki nishani hai ke woh raat ke andhere ke baad din ki roshni lata hai, taake insaan apni zarooriyat poori kar saken aur uski ibadat kar saken.

Raat ka Zameen ko Dhak Lena

Is ayat mein Allah Ta'ala ne Raat ki qasam khayi hai jab woh zameen ko dhak leti hai. 'Yaghshaaha' ka matlab hai dhak lena, chupa lena, ya andhera kar dena. Raat ke aane se din ki roshni khatam ho jati hai aur har taraf andhera chha jata hai, jo insaan ko aaram aur sukoon faraham karta hai.

Raat ka andhera Allah Ta'ala ki ek aur azeem nishani hai, jo insaan aur deegar makhlooqat ko aaram aur neend ka mauqa deti hai. Din ki mehnat ke baad raat ka sukoon, Allah ki rehmat aur uske mukammal nizam ka hissa hai. Yeh bhi Allah ki qudrat hai ke woh din aur raat ko ek doosre ke peeche lata hai, taake zindagi ka nizam behtareen tareeqe se chalta rahe.

Aasmaan aur Uske Banane Wale ki Qasam

Is ayat mein Allah Ta'ala ne aasmaan aur us zaat ki qasam khayi hai jisne usko banaya, yaani khud apni zaat ki. Yeh qasam aasmaan ki azmat aur uski be-misaal banawat ki taraf ishara karti hai. 'Ma banaaha' mein 'ma' ism-e-mausool bhi ho sakta hai jiska matlab 'jisne' hai, ya masdariya bhi jiska matlab 'banane' hai.

Aasmaan ki bulandi, uski wusat, aur usmein mojood sitaron aur sayyaron ka behtareen nizam, sab Allah Ta'ala ki qudrat-e-kamila ki nishaniyan hain. Is qasam ke zariye Allah Ta'ala insaan ko apni azmat aur wahdaniyat par ghaur karne ki dawat de raha hai. Aasmaan ka baghair sutoon ke qaim hona aur usmein koi darar na hona, Allah ki be-misaal takhleeq ka saboot hai.

Zameen Ki Takhleeq Aur Uska Bichhana

Is ayat mein Allah Ta'ala zameen ki qasam kha rahe hain aur us zaat ki jis ne usay bichhaya aur phailaya. 'Tahaha' ka matlab hai zameen ko phailana, usay rehne ke qabil banana aur us mein rizq ke asbab paida karna. Allah Ta'ala ne zameen ko insano ke liye ek farsh ki tarah bichha diya hai taake woh us par aasani se chal phir saken aur apni zindagi guzar saken. Is mein pahar, darya aur samundar bhi us ki qudrat ki nishaniyan hain jo zameen ko mustahkam banate hain aur usay insano ke liye mufeed banate hain. Zameen ka bichhana Allah ki azmat aur us ki be-misaal takhleeq ka saboot hai, jo insano ke liye be-shumar fawaid rakhti hai aur unki zindagi ka markaz hai. Yeh Allah ki qudrat aur hikmat ki nishani hai.

Nafs Ki Takhleeq Aur Uska Durust Karna

Is ayat mein Allah Ta'ala insani nafs ki qasam kha rahe hain aur us zaat ki jis ne usay durust kiya aur mukammal banaya. 'Sawwaha' ka matlab hai nafs ko behtareen banawat par paida karna, usay mukammal salahiyaton se nawazna aur us mein tamam zaroori quwwatein rakhna. Allah ne insani nafs ko aisi fitrat par paida kiya hai jo haq ko pehchanne aur qubool karne ki salahiyat rakhti hai. Is mein aqal, irada, ehsasat aur ikhtiyar shamil hain. Har insan ko ek mukammal aur mutawazan nafs diya gaya hai, jis mein achhai aur burai ko samajhne ki quwwat maujood hai. Yeh Allah ki qudrat ka ek azeem shahkar hai, jo us ki be-misaal takhleeq aur hikmat ki daleel hai.

Nafs Ko Fujoor Aur Taqwa Ka Ilham

Is ayat mein Allah Ta'ala bayan farma rahe hain ke us ne insani nafs ko paida karne ke baad usay achhai (taqwa) aur burai (fujoor) dono ka ilham kar diya. Yani Allah ne insan ko yeh salahiyat di hai ke woh sahih aur ghalat mein tameez kar sake. Usay neki aur badi ka shaoor diya gaya hai. Yeh ilham fitri bhi hai aur wahi ke zariye bhi. Allah ne insan ko ikhtiyar diya hai ke woh in dono raston mein se kisi ek ka intikhab kare. Is ayat se insan ki azad marzi aur us ki zimmedari ka tasawwur wazeh hota hai. Sahih Muslim (2654) mein hai ke Nabi ﷺ ne farmaya: "Har bachcha fitrat-e-Islam par paida hota hai, phir us ke maa baap usay Yahoodi, Nasrani ya Majusi bana dete hain."

Nafs Ki Tazkiya Aur Kamyabi

Is ayat mein Allah Ta'ala wazeh kar rahe hain ke kamyabi us shakhs ke liye hai jis ne apne nafs ko paak kiya. 'Zakkaha' ka matlab hai nafs ko gunahon se paak karna, usay shirk, kufr, aur akhlaqi buraiyon se saaf karna, aur usay Allah ki itaat aur nekiyon se sanwarna. Nafs ka tazkiya iman, amal-e-saleh aur taqwa ke zariye hota hai. Jo shakhs apne nafs ko buraiyon se bachata hai aur usay Allah ki marzi ke mutabiq dhalta hai, woh duniya aur akhirat dono mein kamyab hota hai. Yeh kamyabi sirf roohani nahi balkay dunya mein bhi sukoon aur akhirat mein jannat ki surat mein hasil hoti hai.

Nafs Ko Dabaana Aur Nakamyaabi

Is ayat mein Allah Ta'ala us shakhs ki na-kamyabi bayan kar rahe hain jis ne apne nafs ko daba diya ya usay gunahon mein chupa diya. 'Dassaha' ka matlab hai nafs ko gunahon aur buraiyon mein mulawwis kar ke usay dabana, us ki fitri pakeezgi ko bigaad dena, ya usay haq se roshanas hone se rokna. Jo shakhs apne nafs ko gunahon mein gark karta hai, usay Allah ki itaat se ghafil rakhta hai, aur usay buraiyon ki taraf dhakelta hai, woh duniya aur akhirat dono mein na-murad hota hai. Aisa shakhs roohani sukoon se mehroom rehta hai aur akhirat mein sakht azab ka mustahiq banta hai. Yeh ayat nafs ki pakeezgi ki ahmiyat ko mazeed wazeh karti hai.

Qaum-e-Samood Ki Sarkashi Aur Inkar

In ayaat mein Allah Ta'ala qaum-e-Samood ka zikr farma rahe hain, jinhon ne apni had se barhi hui sarkashi aur nafarmani ki wajah se Allah ke paighambar, Saleh (Alaihis Salam) ko jhutlaya. Pichli ayaat mein insaan ki fitrat ka zikr tha ke use neki aur badi ki pehchan di gayi hai. Yahan Samood ki misaal di ja rahi hai jinhon ne badi ko ikhtiyar kiya aur apni fitri salahiyat ko galat raah par istemal kiya. Unki sarkashi sirf Saleh (A.S.) ko jhutlane tak mehdood nahi thi, balkay woh Allah ke nishaniyon ka bhi inkar karte the aur zameen mein zulm-o-fasad mein mubtala the.

Is ayat mein "taghwa" ka lafz istemal hua hai, jo had se tajawuz karne, zulm-o-sarkashi aur Allah ke ahkamat ki khuli mukhalifat par dalalat karta hai. Yeh unki tabahi ki bunyadi wajah bani, jaisa ke Quran mein mukhtalif maqamat par Samood ke waqiye ko bayan kiya gaya hai taake logon ke liye ibrat ho.

Badbakht Shakhs Ka Qayam Aur Jurm Ka Irtikab

Is ayat mein "ashqaha" ka zikr hai, yani qaum-e-Samood ka sab se badbakht shakhs. Yeh woh shakhs tha jisne Allah ki nishani, oontni ko qatl karne ka beera uthaya. Is se pehle qaum-e-Samood ne Saleh (Alaihis Salam) se ek mojize ki talab ki thi, aur Allah ne pahar se ek oontni ko paida kiya tha jo unke liye ek azeem nishani thi. Is oontni ke liye ek din paani aur charagah muqarrar thi, aur doosre din qaum ke janwaron ke liye.

Magar unhon ne is nishani ki be-hurmati ki aur is badbakht shakhs ko is kaam ke liye uksaya. Quran-e-Kareem mein Surah Al-Qamar (54:29) mein iska zikr hai: "Pas unhon ne apne ek saathi ko pukara, to usne (oontni ko) pakra aur uski kochen kaat dein." Is se maloom hota hai ke poori qaum is jurm mein shareek thi, lekin is kaam ko anjam dene wala ek khaas shakhs tha jo un sab mein sab se ziyada badbakht tha. Uska uthna poori qaum ki razamandi aur himayat se tha, isliye jurm ki zimmedari sab par aayi.

Allah Ki Oontni Aur Uska Haq

Is ayat mein Allah ke Rasool Saleh (Alaihis Salam) ka qaum-e-Samood ko aakhri tanbeeh ka zikr hai. Unhon ne farmaya: "Allah ki oontni (naaqatullah) aur uske paani pilane ka khayal rakho." Yeh oontni Allah ki taraf se ek khaas mojiza aur nishani thi. Iska zikr "Naaqatullah" keh kar kiya gaya, jo iski azmat aur Allah se nisbat ko zahir karta hai.

Saleh (A.S.) ne unhe is oontni ko kisi bhi qism ka nuqsan pohnchane se mana kiya tha aur uske paani pilane ke haq ko bhi wazeh kiya tha. Is oontni ka ek muqarrar din tha jab woh kuen se paani peeti thi, aur doosre din qaum ke janwar. Is tarteeb ko barqarar rakhna un par lazim tha. Is tanbeeh ke bawajood unhon ne nafarmani ki, jiska nateeja unki tabahi ki surat mein nikla.

Jhutlana, Qatl Karna Aur Azaab

Is ayat mein Samood ki sarkashi aur uske nateejay ka bayan hai. Unhon ne Saleh (Alaihis Salam) ko jhutlaya aur Allah ki nishani, oontni ko qatl kar diya. Yeh unki intehai nafarmani aur Allah ke ahkamat se be-parwai ki daleel thi. Jab unhon ne is azeem jurm ka irtikab kiya, to un par Allah ka azaab nazil hua.

"Fadamdama alaihim Rabbuhum bidhanbihim fasawwaha" ka matlab hai ke unke Rab ne unke gunah ki wajah se un par azaab nazil kiya aur unko barabar kar diya. "Damdama" ka lafz shadeed aur mukammal tabahi ko zahir karta hai, jismein koi cheez baqi na rahe. Yeh azaab itna shadeed tha ke poori qaum ko zameen par masmaar kar diya gaya, jaisa ke Surah Hud (11:68) mein hai: "Aur unko ek shadeed cheekh ne aa pakra, to woh apne gharon mein ondhay munh gire reh gaye." Yeh unke jurm ka seedha nateeja tha.

Allah Ki Be-Khaufi Aur Mutlaq Ikhtiyar

Yeh aakhri ayat is waqiye ka ikhtitam karti hai aur Allah Ta'ala ki qudrat-e-kamila aur adl-e-mutlaq ko bayan karti hai. "Wa la yakhafu uqbaha" ka matlab hai ke Allah ko is azaab ke anjaam ya nateejay ka koi khauf nahi. Jab Allah kisi qaum par azaab nazil karte hain, to unhein is baat ki koi parwah nahi hoti ke iska kya nateeja niklega ya koi unse iska badla lega. Allah Ta'ala har qism ki kamzori, khauf aur kisi bhi taaqat se be-niyaz hain.

Yeh ayat is baat par zor deti hai ke Allah ka faisla adl par mabni hota hai aur woh apne faislon ko nafiz karne mein kisi ke mohtaj nahi. Woh mutlaq al-ikhtiyar aur be-misaal qudrat ke malik hain. Is mein insano ke liye ek azeem sabaq hai ke woh Allah ki pakar se ghafil na hon aur uski nafarmani se parhez karein, kyunki uska azaab jab aata hai to koi usse bachane wala nahi hota aur Allah ko uske anjaam ki koi parwah nahi hoti.