SURAH N 102 AT-TAKATHUR

 

SURAH N 102 AT-TAKATHUR

Naam:
Pehli ayat ke lafz "At-Takathur" ko is surat ka naam qarar diya gaya hai.

Zamana-e-Nuzool:
Abu Hayyan aur Shawkaani kehte hain ke yeh tamam mufassireen ke nazdeek Makki hai aur Imam Suyuti ka qoul hai ke mashhoor tareen baat yahi hai ke yeh Makki hai, lekin baaz riwayatain aisi hain jin ki bunyaad par isay Madani kaha gaya hai, aur wo yeh hain: Ibn Abi Hatim ne Abu Buraida (R.A) ki riwayat naqal ki hai ke yeh surat Ansaar ke do qabeelon Bani Haritha aur Bani Harith ke bare mein naazil hui. Dono qabeelon ne aik dosray ke muqable mein pehle apne zinda aadmiyon ke mafakhar bayan kiye, phir qabrastan ja kar apne apne maray huay logon ke mafakhar pesh kiye. Is par yeh irshad-e-Ilahi naazil hua ke "Alhaakum At-Takathur". Lekin shaan-e-nuzool ke bare mein sahaba aur tabiyeen ka jo tareeqa tha, usay agar nigah mein rakha jaye to yeh riwayat is amr ki daleel nahi hai ke Surat Takathur isi moqa par naazil hui thi, balki is se muraad yeh hai ke in dono qabeelon ke is fi'l par yeh surat chaspaan hoti hai.

Imam Bukhari aur Ibn Jarir ne Hazrat Ubay bin Ka'b (R.A) ka yeh qoul naql kiya hai ke hum Rasool Allah ﷺ ke is irshad ko ke "Law anna li-bni Adam waadiyain min maal latamana waadiyan thaalithan wa la yamla'u jawf ibni Adam illa at-turaab." (Agar aadam zaad ke paas do waadiyan bhar kar maal ho toh woh teesri waadi ki tamanna karega. Ibn-e-Adam ka pait mitti ke siwa kisi cheez se nahi bhar sakta), Quran mein se samajhte thay yahan tak ke "Alhaakum at-Takaathur" naazil hui." Is hadees ko Surah Takathur ke Madni hone ki daleel is bunyaad par qarar diya gaya hai ke Hazrat Ubay Madinah mein musalman hue thay. Magar Hazrat Ubay ke is bayan se yeh baat wazeh nahi hoti ke Sahaba Kiraam kis ma'ni mein Huzoor ﷺ ke irshaad ko Quran mein se samajhte thay. Agar is ka matlab yeh ho ke woh ise Quran ki aayat samajhte thay, toh yeh baat maan'ne ke laayak nahi hai, kyun ke Sahaba ki azeem aksariyat un ashaab par mushtamil thi jo Quran ke harf harf se waaqif thay. Unko yeh ghalat fehmi kaise laahaq ho sakti thi ke yeh hadees Quran ki aik aayat hai. Aur agar Quran mein se hone ka matlab Quran se makhuz hona liya jaye, toh is riwaayat ka matlab yeh bhi ho sakta hai ke Madinah Tayyibah mein jo ashaab daakhil-e-Islam hue thay unho ne jab pehli martaba Huzoor ﷺ ki zubaan-e-mubarak se yeh soorat suni, toh unho ne yeh samjha ke yeh abhi naazil hui hai, aur phir Huzoor ﷺ ke zikar-e-bala irshaad ke mutaliq unko yeh khayal hua ke woh isi soorat se makhuz hai. Ibn Jarir, Tirmidhi aur Ibn al-Mundhir waghera muhaddithin ne Hazrat Ali (R.A) ka yeh qoul naql kiya hai ke "Hum azaab-e-qabr ke baare mein barabar shak mein paday rahay hain yahan tak ke "Alhaakum at-Takaathur" naazil hui." Is ko Surah Takathur ke Madni hone ki daleel is bunyaad par qarar diya gaya hai ke azaab-e-qabr ka zikr Madinah mein hi hua tha, Makkah mein iska koi zikr nahi hua tha. Magar yeh baat ghalat hai. Quran ki Makki sooraton mein bakasrat maqamaat par qabr ke azaab ka aise sareeh alfaaz mein zikr kiya gaya hai ke shak ki gunjaish nahi rehti. Misaal ke tor par mulaahiza ho Al-An’aam aayat 93, An-Nahl 28, Al-Mu’minoon 99 – 100, Al-Mu’min 45 – 46. Yeh sab Makki sooratein hain. Isliye Hazrat Ali (R.A) ke irshaad se agar koi cheez sabit hoti hai, toh woh yeh hai ke mazkoor-e-bala Makki sooraton ke nazool se pehle Surah Takathur naazil ho chuki thi, aur iske nazool ne azaab-e-qabr ke baare mein Sahaba ke shak ko door kar diya tha. Yehi wajah hai ke in riwayaat ke bawajood mufassireen ki azeem aksariyat iske Makki hone par mutafiq hai. Yeh soorat sirf Makki hi nahi hai, balke iska mazmoon aur andaaz-e-bayaan yeh bata raha hai ke yeh Makkah ke ibtidaai dour ki naazil shudah sooraton mein se hai.

Mauzoo aur Mazmoon:

Is mein logon ko is duniya parasti ke buray anjaam se khabardar kiya gaya hai jiski wajah se woh marte dam tak zyada se zyada maal-o-daulat, aur duniyawee faiday aur lazzatein aur jaah-o-iqtidaar haasil karne aur ismein aik dosray se baazi le jaanay, aur inhi cheezon ke husaul par fakhr karne mein lage rehte hain. Aur is aik fikr ne unko is qadr munhamik kar rakha hai ke unhein is se balatar kisi cheez ki taraf tawajju ka hosh hi nahi hai. Iske buray anjaam par mutanabih karne ke baad logon ko yeh bataya gaya hai ke yeh naimaten jin ko tum yahan befikri ke saath sameet rahe ho, yeh sirf naimaten hi nahi hain balke tumhari aazmaish ka samaan bhi hain. In mein se har naimat ke baare mein tum ko aakhiraat mein jawab dehi karni hogi.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

ﮋ ﮌ ﮍ ﮎ ﮏ ﮐ ﮑ ﮒ ﮓ ﮔ ﮕ ﮖ ﮗ ﮘ ﮙ ﮚ ﮛ ﮜ ﮝ ﮞ ﮟ ﮠ ﮡ ﮢ ﮣ ﮤ ﮥ ﮦ ﮧ ﮨ ﮩ ﮪ ﮫ ﮬ ﮭ ﮮ

1: Tum logon ko zyada se zyada aur ek dusre se badh kar duniya haasil karne ki dhun ne gaflat mein daal rakkha hai. 1

2:Yahan tak ke (isi fikr mein) tum lab-e-gaur (Kabr) tak pahunch jaate ho. 2

3:Hargiz nahin, ankareeb tumko maloom ho jayega. 3

4:phir (sunlo ke) hargiz nahin, ankareeb tumko maloom ho jayega.

5: Hargiz nahin agar tum yaqeeni ilm ki haisiyat se (is rawish ke anjam ko) jaante hote (to tumhara yeh tarz-e-amal na hota)

6:Tum dozakh dekh kar rahoge.

7:Phir (sunlo ke) tum bilkul yaqeen ke saath usey dekh loge.

8: Phir zaroor us roz tumse in neyamaton ke baare mein jawab talabi ki jayegi. 4

﷽

ﮋ ﮌ ﮍ

1: Tum logon ko zyada se zyada aur ek dusre se badh kar duniya haasil karne ki dhun ne gaflat mein daal rakkha hai. 1

Tafsir:

 Surah al-Takathur 1

 Asal mein alhākum al-takathur farmaya gaya hai jiskay ma‘ani mein itni wus'at hai ke aik poori ibarat mein bamuskal is ko ada kiya ja sakta hai.

Alhākum lehū se hai jiskay asal ma‘ani ghaflat ke hain, lekin Arabi zuban mein ye lafz har us shughul ke liye bola jata hai jiss se aadmi ki dilchaspi itni barh jaye ke wo is mein manhmak ho kar doosri aham tar cheezon se ghafl ho jaye. Is ma'ada se jab alhākum ka lafz bola jaye ga to iska matlab ye hoga ke kisi lehū ne tum ko apne andar aisa mashghool kar liya hai ke tumhein kisi aur cheez ka jo is se aham tar hai, hoosh baqi nahi raha. Usi ki dhun tum par sawar hai, usi ki fikar mein tum lage huye ho, aur is inhamak ne tum ko bilkul ghafl kar diya hai.

Takathur kathrat se hai aur is ke teen ma'ani hain. Aik ye ke aadmi zyada se zyada kathrat hasil karne ki koshish kare. Doosra ye ke log kathrat ke hasil mein aik doosre se barh jane ki koshish karein. Teesra ye ke log aik doosre ke muqablay mein is baat par fakhar jatain ke unhein doosron se zyada kathrat hasil hai.

Pas alhākum al-takathur ke ma'ani huye takathur ne tumhein apne andar aisa mashghool kar liya hai ke is ki dhun ne tumhein is se aham tar cheezon se ghafl kar diya hai. Is faqray mein ye tasreef nahi ki gayi hai ke takathur mein kis cheez ki kathrat aur alhākum mein kis cheez se ghafl ho jana murad hai, aur alhākum (tum ko ghafl kar diya hai) ke mukhatab kaun log hain. Is adam tasreef ki wajah se in alfaaz ka itlaq apne wasi' tareen ma'na par ho jata hai, takathur ke ma'ani mahdood nahi rehte balki duniya ke tamam faide aur manafi, samaan-e-aish, asbab-e-lazzat, aur wasail-e-quwat aur iqtidar ko zyada se zyada hasil karne ki sa‘i o jadojehad karna, un ke hasil mein aik doosre se barh jane ki koshish karna, aur aik doosre ke muqablay mein in ki kathrat par fakhar jatana is ke ma'fum mein shamil ho jata hai.

Isi tarah alhākum ke mukhatab bhi mahdood nahi rehte balki har zamane ke log apni individual haisiyat se bhi aur ijtemai haisiyat se bhi is ke mukhatab ho jate hain. Is ka matlab ye ho jata hai ke zyada se zyada duniya hasil karne, aur is mein aik doosre se barh jane aur doosron ke muqablay mein is par fakhar jatane ki dhun afrad par bhi sawar hai aur aqwam par bhi.

Isi tarah alhākum al-takathur mein chunan is amr ki sarahat nahi ki gayi ke takathur ne logon ko apne andar manhmak kar ke kisi cheez se ghafl kar diya hai, is liye is ke ma'fum mein bhi badi wus'at paida ho gayi hai. Is ke ma'ani ye hain ke logon ko is takathur ki dhun ne har us cheez se ghafl kar diya hai jo is ki benisbat aham tar hai. Woh Khuda se ghafl ho gaye hain. Aaqibat se ghafl ho gaye hain. Ikhlaqi hudood aur ikhlaqi zimmedariyon se ghafl ho gaye hain. Haqdaron ke haq aur un ki adaigi ke maamlay mein apne farz se ghafl ho gaye hain. Unhein ma’yar-e-zindagi buland karne ki fikar hai, is baat ki koi fikar nahi ke ma’yar-e-adamiyat kis kadar gir raha hai. Unhein zyada se zyada daulat chahiye, is baat ki koi parwaah nahi ke woh kis zariya se hasil hoti hai. Unhein aish o ashirat aur jismani lazzaton ke samaan zyada matloob hain, is hasrani mein gark hokar woh is baat se bilkul ghafl ho gaye hain ke is rawash ka anjam kya hai. Unhein zyada se zyada taqat, zyada se zyada faujain, zyada se zyada hathiyar faraham karne ki fikar hai, aur is maamlay mein un ke darmiyan aik doosre se aage nikal jane ki daud chal rahi hai, is baat ki fikar unhein nahi hai ke ye sab kuch Khuda ki zameen ko zulm se bhar dene aur insaniyat ko tabah o barbaad kar dene ka srosamaan hai. Gharaz takathur ki be shumar suratain hain jinhon ne ashkhas aur aqwam sab ko apne andar aisa mashghool kar rakha hai ke unhein duniya aur is ke faidon aur lazzaton se bala tar kisi cheez ka hoosh nahi raha hai.

ﮎ ﮏ ﮐ ﮑ

2:Yahan tak ke (isi fikr mein) tum lab-e-gaur (Kabr) tak pahunch jaate ho. 2

Tafseer:
Sura al-Takathur 2

Yani tum apni saari umr isi koshish mein khapa dete ho aur martay dam tak yeh fikar tumhara peecha nahi chhodti

ﮒ ﮓ ﮔ ﮕ

3:Hargiz nahin, ankareeb tumko maloom ho jayega. 3

Tafseer:
Surah At-Takathur 3

Yani tumhein yeh ghalat fehmi hai ke mata' duniya ki yeh kathrat, aur is mein doosron se barh jana hi taraqqi aur kamiyabi hai. Halankeh yeh har guz zaroor taraqqi aur kamiyabi nahi hai. Anqareeb is ka bura anjaam tumhein maloom ho jayega aur tum jaan loge ke yeh kitni bari ghalti thi jismein tum umr bhar mubtala rahe. Anqareeb se murad aakhirat bhi ho sakti hai, kyunke jis hastii ki nigah azal se abad tak tamam zamanon par haavi hai, us ke liye chand hazaar ya chand lakh saal bhi zamane ka ek chhota sa hissa hain. Lekin is se murad maut bhi ho sakti hai, kyunke woh to kisi insaan se bhi kuch zyada door nahi hai, aur yeh baat martay hi insaan par khul jayegi ke jin mashagheel mein woh apni sari umr khapa kar aaya hai woh us ke liye sa'adat o khush-bakhti ka zariya the ya bad anjaami o bad-bakhti ka zariya.

ﮖ ﮗ ﮘ ﮙ ﮚ

4:phir (sunlo ke) hargiz nahin, ankareeb tumko maloom ho jayega.

ﮛ ﮜ ﮝ ﮞ ﮟ ﮠ

5: Hargiz nahin agar tum yaqeeni ilm ki haisiyat se (is rawish ke anjam ko) jaante hote (to tumhara yeh tarz-e-amal na hota)

ﮡ ﮢ ﮣ

6:Tum dozakh dekh kar rahoge.

ﮤ ﮥ ﮦ ﮧ ﮨ

7:Phir (sunlo ke) tum bilkul yaqeen ke saath usey dekh loge.

ﮩ ﮪ ﮫ ﮬ ﮭ ﮮ

8: Phir zaroor us roz tumse in neyamaton ke baare mein jawab talabi ki jayegi. 4

Tafseer:
Surah At-Takathur 4
Is fiqray mein " phir " ka lafz is ma'ni mein nahi hai ke dozakh mein daale jane ke baad jawab talab kiya jayega. Balkay is ka matlab yeh hai ke phir yeh khabar bhi hum tumhein diye dete hain ke tum se in ni'maton ke baare mein yeh sawal kiya jayega. Aur zahir hai ke yeh sawal 'Adalat-e-Ilahi' mein hisaab lene ke waqt hoga. Is ki sab se bari daleel yeh hai ke muta'addid ahadith mein Rasool Allah ﷺ se yeh baat manqoool hai ke Allah Ta'ala ne jo ni'matein bandon ko di hain un ke baare mein jawab dehi momin aur kafir sab hi ko karni hogi. Yeh alag baat hai ke jin logon ne kufraan-e-ni'mat nahi kiya aur shukar guzar ban kar rahe woh is muhasabah mein kamiyab rahenge, aur jin logon ne Allah ki ni'maton ka haq ada nahi kiya aur apne qawl ya amal se ya dono se un ki nashukri ki woh is mein nakaam honge.
Hazrat Jabir bin Abdullah ki riwayat hai ke Rasool Allah ﷺ hamare haan tashrif laaye aur hum ne aap ko taro taza khajoorain khilain aur thanda paani pilaya. Is par Huzoor ne farmaya " yeh un ni'maton mein se hain jin ke baare mein tum se sawal kiya jayega " (Musnad Ahmad, Nasai, Ibn Jarir, Ibn Mundhir, Ibn Marduwiya, Abd bin Hamid, Baihaqi fi al-Sha'ab)
Hazrat Abu Hurairah ki riwayat hai ke Rasool Allah ﷺ ne Hazrat Abu Bakr aur Hazrat Umar se kaha ke chalo Abu al-Haytham bin Al-Taihan Ansari ke haan chalte hain. Chunaanchah un ko le kar aap Ibn Taihan ke nakhlastaan mein tashrif le gaye. Unhoon ne la kar khajooron ka aik khushah rakh diya. Huzoor ne farmaya tum khud kyun nahi khajoorain tod laaye? Unhoon ne arz kiya, main chahta tha ke aap hazrat khud chhaant chhaant kar khajoorain tanawul farmaen. Chunaanchah unhoon ne khajoorain khayi aur thanda paani piya. Farigh hone ke baad Huzoor ne farmaya " is zaat ki qasam jiske haath mein meri jaan hai, yeh un ni'maton mein se hai jin ke baare mein tumhein qiyamat ke roz jawab dehi karni hogi, yeh thanda saaya, yeh thandi khajoorain, yeh thanda paani " (is qissay ko mukhtalif tareeqon se Musnad, Ibn Majah, Abu Dawood, Tirmidhi, Nasai, Ibn Jarir aur Abu Ya'la waghairah ne Hazrat Abu Hurairah se naqil kiya hai jin mein se baaz mein un Ansari buzurg ka naam liya gaya hai aur baaz mein sirf Ansar mein se aik shakhs kaha gaya hai. Is qissay ko mukhtalif tareeqon se muta'addid tafsilat ke sath Ibn Abi Hatim ne Hazrat Umar se, aur Imam Ahmad ne Abu Asib, Rasool Allah ﷺ ke azad kardah ghulam se naqil kiya hai. Ibn Hibban aur Ibn Marduwiya ne Hazrat Abdullah bin Abbas se aik riwayat naqil ki hai jis se maloom hota hai ke qareeb qareeb isi tarah ka waqia Hazrat Abu Ayub Ansari ke haan pesh aaya tha).
In ahadith se yeh baat wazeh ho jati hai ke sawal sirf kafir hi se nahi, momineen saliheen se bhi hoga. Rahin Allah ki woh ni'matein jo us ne insaan ko ata ki hain, to woh la mehdoood hain, in ka koi shumar nahi kiya ja sakta, balki bohot si ni'matein to aisi hain ke insaan ko in ki khabar bhi nahi hai. Quran Majid mein farmaya gaya hai ke wa in ta'uddu ni'matallahi la tuhsuha. " Agar tum Allah ki ni'maton ko gino to tum in ka poora shumar nahi kar sakte " (Ibrahim, 34)
In ni'maton mein se behad o hisaab ni'matein to woh hain jo Allah Ta'ala ne barah-e-raast insaan ko ata ki hain, aur bakathrat ni'matein woh hain jo insaan ko us ke apne kasb ke zariye se di jati hain. Insaan ke kasb se hasil hone wali ni'maton ke mutaliq is ko jawab dehi karni padegi ke us ne in ko kin tareeqon se hasil kiya aur kin raaaston mein kharch kiya. Allah Ta'ala ki barah-e-raast ata ki gai ni'maton ke baare mein isay hisaab dena hoga ke in ko us ne kis tarah istemal kiya. Aur majmu'i tor par tamam ni'maton ke mutaliq isay batana padega ke aaya us ne is amr ka i'tiraaf kiya tha ke yeh ni'matein Allah ki ata ki gai hain aur un par dil, zuban aur amal se us ka shukr ada kiya tha? Ya yeh samajhta tha ke yeh sab kuch use ittefaqan mil gaya hai? Ya yeh khayal kiya tha ke bohot se khuda in ke ata karne wale hain? Ya yeh aqeeda rakhta tha ke yeh hain to Khuda hi ki ni'matein magar in ke ata karne mein bohot si doosri hastiyon ka bhi dakhil hai aur is buniyad par inhein maabood tha hai aur inhi ke shukriye ada kiye the?