SURAH No. 103 AL-ASR

 

SURAH No. 103 AL-ASR

Naam
Pehli ayat ke lafz Al-Asr ko is ka naam qarar diya gaya hai.

Zamana-e-Nuzool

Agarche Mujahid, Qatadah, aur Muqatil ne isay Madni kaha hai, lekin mufassireen ki azeem aksariyat isay Makki qarar deti hai aur iska mazmoon yeh shahadat de raha hai ke yeh Makkah ke bhi ibtidaayi dour mein naazil hui hogi jab Islam ki taleem ko mukhtasir aur intehai dil nasheen fiqron mein bayan kiya jata tha, taake sun'nay walay aik dafa inko sun kar bhoolna bhi chahen to na bhool saken, aur yeh aap se aap logon ki zabanon par charh jaayein.

Mauzoo aur Mazmoon

Yeh surah jami' aur mukhtasir kalaam ka baynazeer namoona hai. Iske andar chand jachay tulay alfaaz mein ma'ni ki aik duniya bhar di gayi hai jis ko bayan karne ka haq aik poori kitaab mein bhi mushkil se ada kiya ja sakta hai. Is mein bilkul do tok tareeqay se bata diya gaya hai ke insaan ki falah ka rasta kaun sa hai aur is ki tabahi o barbaadi ka rasta kaun sa. Imam Shafai ne bohot sahih kaha hai ke agar log is surah par ghor karein to yahi un ki hidayat ke liye kaafi hai. Sahaba-e-Karam ki nigah mein is ki ahmiyat kya thi, is ka andaza is baat se kiya ja sakta hai ke Hazrat Abdullah bin Hissan ad-Darmi Abu Madinah ki riwayat ke mutabiq As-haab-e-Rasool mein se jab do aadmi aik dosray se milte to us waqt tak juda na hotay jab tak aik dosray ko Surah Asr na suna lete (Hawala: Tabrani).

 

 

 

 

 

 

 

 

 

 

 

 

 

﷽

ﭑ ﭒ

1:Zamane ki qasam.

ﭓ ﭔ ﭕ ﭖ ﭗ

2: Insan dar haqeeqat badey khasare (nuksaan) mein hai.

ﭘ ﭙ ﭚ ﭛ ﭜ ﭝ ﭞ ﭟ ﭠ ﭡ

3: Siwaye un logon ke jo iman laye aur neik aamal karte rahe aur ek dusre ko haqq ki naseehat aur sabr ki talqeen karte rahe. 1

Tafseer:
Surah Al-Asr 1

Is surah mein zamane ki qasam is baat par khai gayi hai ke insaan baray khisare mein hai, aur is khisare se sirf wahi log bachay huay hain jinke andar chaar sifatain paayi jaati hain: (1) Imaan (2) Amal-e-Saalih (3) Aik dosray ko Haq ki naseehat karna (4) Aik dosray ko sabr ki talqeen karna.

Ab iske aik aik juz ko alag le kar is par ghour karna chahiye taake is irshaad ka poora matlab waazeh ho jaye.

Jahan tak qasam ka ta'aluq hai is se pehle baarha hum is baat ki wazahat kar chukay hain ke Allah Ta'ala ne makhluqat mein se kisi cheez ki qasam uski azmat ya uske kamaalaat o ajaa'ib ki buniyad par nahi khai hai, balke is buniyad par khai hai ke woh is baat par dalaalat karti hai jise sabit karna maqsood hai. Pas zamane ki qasam ka matlab ye hai ke zamana is haqeeqat par gawah hai ke insaan baray khisare mein hai siwaaye un logon ke jinhon mein ye chaar sifatain paayi jaati hon.

Zamane ka lafz guzray hue zamane ke liye bhi istemal hota hai, aur guzarte hue zamane ke liye bhi jismein haal darhaqeeqat kisi lambi muddat ka naam nahi hai. Har aan guzar kar mazi banti chali ja rahi hai, aur har aan aakar mustaqbil ko haal aur ja kar haal ko mazi bana rahi hai. Yahan chunke mutlaqan zamane ki qasm khai gayi hai, is liye dono tarah ke zamane iske mafhoom mein shaamil hain. Guzray hue zamane ki qasm khane ka matlab yeh hai ke insani tareekh is baat par shahadat de rahi hai ke jo log bhi in sifaat se khaali the wo bil-aakhir khusaare mein par kar rahe.

Aur guzarte hue zamane ki qasm khane ka matlab samajhne ke liye yeh baat achhi tarah samajh lijiye ke jo zamana ab guzar raha hai wo darhaqeeqat wo waqt hai jo ek ek shakhs aur ek ek qaum ko duniya mein kaam karne ke liye diya gaya hai. Is ki misaal us waqt ki si hai jo imtihaan gaah mein taalib ilm ko parche hal karne ke liye diya jata hai. Yeh waqt jis tezi se guzar raha hai, is ka andaza thodi dair ke liye apni ghari mein second ki sui ko harkat karte hue dekhne se aapko ho jayega. Haalanke ek second bhi waqt ki bohat barri miqdaar hai. Isi ek second mein roshni ek lakh chhiyasi hazaar mil ka raasta tay kar leti hai, aur Khuda ki khudai mein bohat si cheezen aisi bhi ho sakti hain jo is se bhi zyada tez raftaar hon khwah wo ab tak hamare ilm mein na ayi hon.

Tahum agar waqt ke guzarnay ki raftaar wohi samajh li jaye jo ghari mein second ki sui ke chalne se humko nazar aati hai, aur is baat par ghor kiya jaye ke hum jo kuch bhi acha ya bura fail karte hain aur jin kaamon mein bhi hum mashghool rehte hain, sab kuch is mehdood muddat umr hi mein wuqoo' pazeer hota hai jo duniya mein kaam karne ke liye di gayi hai, to humein mehsoos hota hai ke hamara asal sarmaya to yahi waqt hai jo tezi se guzar raha hai. Imam Raazi ne kisi buzurg ka qawl naqal kiya hai ke "maine Surat Al-Asr ka matlab ek baraf farosh se samjha jo bazaar mein awaaz laga raha tha ke reham karo is shakhs par jiska sarmaya ghula ja raha hai, reham karo is shakhs par jiska sarmaya ghula ja raha hai, is ki yeh baat sun kar maine kaha yeh hai 'Wal-Asr. Innal Insana lafee khusr.' ka matlab. Umar ki jo muddat insaan ko di gayi hai wo baraf ke ghulne ki tarah tezi se guzar rahi hai. Is ko agar zaya kiya jaye, ya ghalat kaamon mein sarf kar dala jaye to yahi insaan ka khusara hai."

Pas guzarte hue zamane ki qasm kha kar jo baat is Surah mein kahi gayi hai, us ke ma'ni yeh hain ke yeh tez raftaar zamana shahadat de raha hai ke in chaar sifaat se khaali ho kar insaan jin kaamon mein bhi apni mehlat umr ko sarf kar raha hai wo sab ke sab khusaare ke saude hain. Nafa mein sirf woh log hain jo in chaaron sifaat se mutasif ho kar duniya mein kaam karein. Yeh aisi hi baat hai jaise hum us taalib ilm se jo imtihan ke muqarrar waqt ko apna parcha hal karne ke bajaye kisi aur kaam mein guzara raha ho, kamray ke andar lage hue ghantay ki taraf ishaara kar ke kahain ke yeh guzarta hua waqt bata raha hai ke tum apna nuqsan kar rahe ho, nafa mein sirf woh taalib ilm hai jo is waqt ka har lamha apna parcha hal karne mein sarf kar raha hai.

Insaan ka lafz agarche wahid hai, lekin baad ke fakray mein is se un logon ko mustasna kiya gaya hai jo chaar sifat se mutasif hon, is liye laa mahaala yeh maana parey ga ke yahan lafz insaan ism-e-jins ke tor par istemal kiya gaya hai aur iska itlaaq afraad, grouhon, aqwam, aur poori nooh-e-insani par yaksa hota hai. Pas yeh hukum ke mazkoorah chaar sifat se jo bhi khaali ho woh khusaray mein hai, har haalat mein saabit hoga, khwah un se khaali koi shakhs ho, ya koi qaum, ya duniya bhar ke insaan. Yeh bilkul aisa hi hai jaise hum agar yeh hukum lagayen ke zeher insaan ke liye mohlik hai to iska matlab yeh hoga ke zeher barhaal mohlik hai, khwah ek fard isko khaye, ya ek poori qaum, ya saari duniya ke insaan mil kar ise kha jayein. Zeher ki mohlik khaasiyat apni jagah atl hai, is mein is lehaaz se koi farq nahi parta ke ek shakhs ne isko khaya hai, ya ek qaum ne ise khanay ka faisla kiya hai, ya duniya bhar ke insanoon ka ijmaa is par hogaya hai ke zeher khana chahiye. Theek isi tarah yeh baat apni jagah atl hai ke chaar mazkoor-e-bala sifat se khaali hona insaan ke liye khusaray ka mojib hai. Is qaaida kulliya mein is baat se koi farq nahi parta ke koi ek shakhs un se khaali ho, ya kisi qaum ne, ya duniya bhar ke insanoon ne kufr, bad-amali, aur ek dosray ko baatil ki targhib dene aur bandagi nafs ki talqeen karne par ittifaq karliya hai.

Ab yeh dekhiye ke khasare ka lafz Quran Majeed kis ma'ni mein istemal karta hai. Lughwi i'tibaar se khasara nafa ki zid hai, aur tijarat mein is lafz ka istemal is halat mein bhi hota hai jab kisi aik sauda mein ghaata aaye aur is halat mein bhi jab saara karobar ghaate mein ja raha ho, aur is halat mein bhi jab apna saara sarmaya kho kar aadmi deewaliya ho jaye. Quran Majeed isi lafz ko apni khaas istilah bana kar falah ke muqable mein istemal karta hai, aur jis tarah iska tasavvur falah mehza dunyawi khushhali ka hum ma'ni nahi hai balke duniya se le kar aakhirat tak insaan ki haqeeqi kaamyabi par haavi hai, usi tarah iska tasavvur khasraan bhi mehza dunyawi nakaami ya khasta haali ka hum ma'ni nahi hai balke duniya se le kar aakhirat tak insaan ki haqeeqi nakaami wa namuradi par haavi hai. Falah aur khasraan dono ke Qurani tasavvur ki tashreeh is se pehle hum muta'addid maqamat par kar chuke hain is liye inke i'ade ki haajat nahi hai (mulaahiza ho Tafheem-ul-Quran jild doyam, Al-A'raf hashia 9. Al-Anfal hashia 30. Yunus hashia 23. Bani Isra'il hashia 102. Jild soyam, Al-Hajj hashia 17. Al-Mu'minun hawashi, 1. 2. 11. 50. Jild chaharam, Luqman hashia 4. Az-Zumar hashia 34). Is ke saath yeh baat bhi achi tarah samajh leni chahiye ke agarche Quran ke nazdeek haqeeqi falah aakhirat mein insaan ki kaamyabi, aur haqeeqi khasara wahan uski nakaami hai, lekin is duniya mein bhi jis cheez ka naam logon ne falah rakh chhorha hai woh darasal falah nahi hai balke uska anjaam khud isi duniya mein khasara hai, aur jis cheez ko log khasara samajhte hain woh darasal khasara nahi hai balke is duniya mein bhi wahi falah ka zariya hai. Is haqeeqat ko Quran Majeed mein kai maqamat par bayan kiya gaya hai aur har jagah humne is ki tashreeh kar di hai (mulaahiza ho Tafheem-ul-Quran, jild doyam, An-Nahl hashia 99. Jild soyam, Maryam hashia 53. Ta-Ha hashia 105. Jild shashum, Al-Lail, hawashi 3. 5). Pas jab Quran poore zor aur qatiyat ke saath kehta hai ke "darhaqeeqat insaan baray khasaray mein hai" to iska matlab duniya aur aakhirat dono ka khasara hai, aur jab woh kehta hai ke is khasaray se sirf woh log bachay huay hain jin ke andar hasb-e-zail chaar sifat paayi jati hain to iska matlab dono jahaanon mein khasaray se bachna aur falah paana hai.

Ab humein in chaaron sifat ko dekhna chahiye jin ke paye jane par is surat ki ro se insaan ka khasaray se mehfooz rehna mouqoof hai.

In mein pehli sifat imaan hai. Yeh lafz agarche baaz maqamat par Quran Majeed mein mehaz zabaani iqraar-e-imaan ke ma’ni mein bhi istemal kiya gaya hai. (Maslan an-Nisa, Ayat 137 - al-Ma'idah, Ayat 54 - al-Anfal, Ayat 20, 27 - at-Tawbah, Ayat 38 - as-Saff, Ayat 2 mein) lekin iska asal istemal sache dil se maan-ne aur yaqeen karne ke ma'ni hi mein kiya gaya hai, aur Arabi zubaan mein bhi is lafz ke yahi ma’ni hain. Lughat mein 'amana lahu' ke ma’ni hain 'sadaqahu wa'itamada alaihi' (uski tasdeeq ki aur us par aitmaad kiya) aur 'amana bihi' ke ma’ni hain 'ayqana bihi' (us par yaqeen kiya). Quran darhaqiqat jis imaan ko haqiqi imaan qarar deta hai, usko in ayaat mein poori tarah wazeh kar diya gaya hai:

Innama al-mu'minoona alladheena aamanoo billahi wa rasoolihi thumma lam yartaaboo (al-Hujurat, 15) "Momineen to haqiqat mein woh hain jo Allah aur uske Rasool par imaan laye aur phir shak mein na pade."

Innal-ladheena qaaloo rabbuna Allahu thumma istaqaamoo (Ha Meem as-Sajdah, Ayat 30) "Jin logon ne kaha ke hamara Rab Allah hai aur phir is par dat gaye."

Innama al-mu'minoona alladheena idha dhukira Allahu wajilat quloobuhum (al-Anfal 2) "Jinhein jab Allah ka zikr kiya jata hai, to unke dil laraz jate hain."

Walladheena aamanoo ashaddu hubban lillah (al-Baqarah, 165) "Aur jo log imaan laye hain woh sab se badh kar Allah se mohabbat rakhte hain."

Fala wa rabbika laa yu'minoona hatta yuhakkimooka feema shajara baynahum thumma laa yajidoo fee anfusihim harajan mimma qadayta wa yusallimoo tasleema (an-Nisa, 65) "Pas nahi (ai Nabi) tumhare Rab ki qasam, woh kabhi momin nahi hain jab tak ke apne baahmi ikhtilaf mein tumhein faisla karne wala na maan lein, phir jo kuch tum faisla karo, us par apne dilon mein bhi koi tangi mehsoos na karein, balke sarbasar tasleem kar lein."

In ayaat mein bhi zyada tar is baat ko wazeh kiya gaya hai ke zubaani iqraar-e-imaan aur haqiqi imaan ka farq hai, aur yeh bataya gaya hai ke asal matloob haqiqi imaan hai na ke zubaani iqraar.

Ya ayyuhalladheena aamanoo aaminoo billahi wa rasoolihi (an-Nisa, Ayat 136) "Ai logon jo imaan laaye ho, imaan lao Allah aur uske Rasool par."

Ab raha yeh sawaal ke imaan lanay se kin cheezon par imaan lana murad hai, to Quran Majeed mein poori tarah is baat ko bhi khol khol kar bayan kar diya gaya hai. Is se murad awwalan Allah ko manana hai. Mehaz iske wujood ko manana nahi, balkay is haisiyat se manana hai ke wahi ek Khuda hai, khudai mein koi uska shareek nahi hai, wahi is ka mustahiq hai ke insaan uski ibadat, bandagi aur itaat baja laye. Wahi qismatein banane aur bigarne wala hai, bande ko usi se dua maangni chahiye aur usi par tawakkul karna chahiye. Wahi hukum dene aur mana karne wala hai. Bande ka farz hai ke uske hukm ki itaat kare aur jis cheez se usne mana kiya hai us se ruk jaye. Wohi sab kuch dekhne aur sunne wala hai, us se insaan ka koi fail to darkinar, woh maqsad aur niyat bhi makhfi nahi hai jiske saath usne koi fail kiya hai.

Sanian, Rasool ko manana, is haisiyat se ke woh Allah Ta’ala ka ma'mur kiya hua Hadi aur rehnuma hai, aur jis cheez ki taleem bhi usne di hai woh Allah Ta’ala ki taraf se hai, barhaq hai, aur wajib-ut-tasleem hai. Isi imaan bil-risaalat mein malaika, anbiya, aur kutub-e-ilahiya par, aur khud Quran par bhi imaan lana shaamil hai, kyun ke yeh un taleemaat mein se hai jo Allah ke Rasool ne di hain.

Salisan, aakhirat ko manana, is haisiyat se ke insaan ki mojooda zindagi pehli aur aakhri zindagi nahi hai, balkay marne ke baad insaan ko doobara zinda ho kar uthna hai, apne un a’amaal ka jo usne duniya ki is zindagi mein kiye hain, Khuda ko hisaab dena hai, aur is muhasaba mein jo log nek qaraar paayein unhein jaza, aur jo bad qaraar paayein unhein saza milni hai. Yeh imaan akhlaaq aur seerat-o-kirdaar ke liye ek mazboot buniyad faraham kar deta hai jiske upar ek pakeeza zindagi ki imaarat qayam ho sakti hai. Warna jahan siray se yeh imaan hi mojood na ho wahan insaan ki zindagi khwah kitni hi khushnuma kyun na ho, uska haal ek belungar ke jahaaz ka sa hota hai jo maujon ke saath behta chala jata hai aur kahin qarar nahi pakad sakta.

Iman ke baad doosri sifat jo insaan ko khisaaray se bachanay ke liye zaroori hai woh salihat (nek kaamon) par amal karna hai. Salihat ka lafz tamaam nekiyon ka jaamia hai jiss se neki aur bhalayi ki koi qisam chhoti nahi reh jati. Lekin Quran ki ro se koi amal bhi us waqt tak amal-e-saleh nahi ho sakta jab tak us ki jar mein iman mojood na ho, aur woh is hidayat ki pairvi mein na kiya jaye jo Allah aur us ke Rasool ne di hai. Isi liye Quran Majeed mein har jagah amal-e-saleh se pehle iman ka zikr kiya gaya hai aur is surah mein bhi is ka zikr iman ke baad hi aaya hai. Kisi aik jagah bhi Quran mein iman ke baghair kisi amal ko saleh nahi kaha gaya hai aur na amal bila iman par kisi ajr ki umeed dilai gayi hai. Doosri taraf yeh bhi aik haqeeqat hai ke iman wohi mo'tabar aur mufeed hai jiss ke saadiq honay ka saboot insaan apne amal se paish kare. Warna iman bila amal-e-saleh sirf aik da'wa hai jiss ki tazeed aadmi khud hi kar deta hai jab woh is da'way ke bawajood Allah aur us ke Rasool ke bataye hue tareeqe se hat kar chalta hai. Iman aur amal-e-saleh ka talluq beej aur darakht ka sa hai. Jab tak beej zameen mein na ho, koi darakht peda nahi ho sakta. Lekin agar beej zameen mein ho aur koi darakht peda na ho raha ho to is ke ma'ni yeh hain ke beej zameen mein dafn ho kar reh gaya. Isi buniyad par Quran Paak mein jitni bashaartein di gayi hain unhi logon ko di gayi hain jo iman laa kar amal-e-saleh karein, aur yeh hi baat is surah mein bhi kahi gayi hai ke insaan ko khisaaray se bachanay ke liye jo doosri sifat zaroori hai woh iman ke baad salihat par amal karna hai. Bil-afaz dosra amal-e-saleh ke baghair sirf iman aadmi ko khisaaray se nahi bacha sakta.

Mazkoor-e-bala do sifatain to woh hain jo aik aik fard mein honi chahiyein. Is ke baad yeh surah do mazeed sifatain bayan karti hai jo khisaaray se bachne ke liye zaroori hain, aur woh yeh hain ke iman lanay aur amal-e-saleh karnay walay log aik dosray ko haq ki naseehat aur sabr ki talqeen karein. Is ke ma'ni yeh hain ke awwal to iman lanay aur nek amal karnay walon ko fard fard ban kar nahi rehna chahiye balkay un ke ijtima' se aik momin o saleh mu'ashra wujood mein aana chahiye. Dosray is mu'ashray ke har fard ko apni yeh zimmedari mehsoos karni chahiye ke woh mu'ashray ko bigadne na de, is liye is ke tamaam afraad par yeh farz aaid hota hai ke woh aik dosray ko haq aur sabr ki talqeen karein.

Haq ka lafz baatil ki zid hai aur bil'umoom yeh do ma'non mein istemal hota hai. Ek sahi aur sachi aur mutabiq adl o insaaf aur mutabiq haqeeqat baat, khwah woh aqeeda emaan se talluq rakhti ho ya duniya ke mu'amlaat se. Dosray woh haq jiska ada karna insaan par wajib ho, khwah woh Khuda ka haq ho ya bandon ka haq ya khud apne nafs ka haq. Pas ek dosray ko haq ki naseehat karne ka matlab yeh hai ke ahl-e-imaan ka yeh mu'ashra aisa bay-hiss na ho ke is mein baatil sar uthata rahe aur haq ke khilaaf kaam kiye ja rahe hon, magar log khamoshi ke saath iska tamasha dekhte rahain, balke is mu'ashray mein yeh rooh jari o sari rahe ke jab aur jahan bhi baatil sar uthaye kalma-e-haq kehne walay uske muqable mein uth khade hon, aur mu'ashray ka har fard sirf khud hi haq parasti aur raast-baazi aur adl o insaaf par qa’im rehne aur haqdaron ke huqooq ada karne par iktifa na kare balke dosron ko bhi is tarz-e-amal ki naseehat kare. Yeh woh cheez hai jo mu'ashray ko ikhlaqi zawaal o inhitat se bachane ki zamin hai. Agar yeh rooh kisi mu'ashray mein mojood na rahe to woh khusran se nahin bach sakta aur is khusran mein woh log bhi aakhir kaar mubtala ho kar rehte hain jo apni jagah haq par qa’im hon magar apne mu'ashray mein haq ko paamaal hote hue dekhte rahein. Yahi baat hai jo Surah Maida mein farmayi gayi hai ke Bani Israel par Hazrat Daud aur Hazrat Isa Ibn-e-Maryam ki zuban se la'anat ki gayi aur is la'anat ki wajah yeh thi ke unke mu'ashray mein gunahon aur zyada'tiyon ka irtikaab aam ho raha tha aur logon ne ek dosray ko buray afa'al se rokna chhor diya tha (Ayat, 78 - 79) phir isi baat ko Surah A'raf mein is tarah bayan farmaya gaya hai ke Bani Israel ne jab khulam khula sabt ke ahkaam ki khilaf warzi kar ke machhliyan pakarni shuru kar dein to un par azaab naazil kar diya gaya aur is azaab se sirf wahi log bachaye gaye jo is gunah se rokne ki koshish karte thay (Ayat, 163 ta 166) aur isi baat ko Surah Anfal mein yun bayan kiya gaya hai ke bacho us fitnay se jis ki shamat makhsoos tor par sirf unhi logon tak mehdoood na rahegi jinhon ne tum mein se gunah kiya ho (Ayat 25). Isi liye amr bil ma'roof aur nahi anil munkar ko Ummat-e-Muslimah ka fareeza qarar diya gaya hai (Aal-e-Imran. 104) aur is ummat ko behtareen ummat kaha gaya hai jo yeh fareeza anjaam de (Aal-e-Imran 110).

Haq ki naseehat ke saath doosri cheez jo ahl-e-imaan aur unke mu'ashray ko khasaray se bachane ke liye shart laazim qarar di gayi hai woh yeh hai ke is mu'ashray ke afraad ek dosray ko sabr ki talqeen karte rahain. Yani haq ki pairovi aur iski himayat mein jo mushkilat pesh aati hain, aur is raah mein jin takaleef se, jin mushaqqaton se, jin masaib se aur jin nuqsanaat aur mehroomiyon se insaan ko saabiqah pesh aata hai, unke muqable mein woh ek dosray ko sabit qadam rehne ki talqeen karte rahain. Unka har fard doosray ki himmat bandhta rahe ke woh in halaat ko sabr ke saath bardasht kare. (Mazeed tashreeh ke liye mulaahiza ho Tafheem-ul-Quran jild shashum, Al-Dahr, Hashiya 16 - Al-Balad, Hashiya 14).