SURAH NO. 105 AL-FEEL
Naam
Pehli hi ayat ke lafz *Ashab
al-Feel* se makhuz hai.
Zamana-e-Nuzool
Yeh surah bil-ittifaq Makki hai aur is ke tareekhi pas-e-manzar ko agar
nigah mein rakh kar dekha jaye to mehsoos hota hai ke iska nuzool Makkah Mu'azzama
ke bhi ibtidaai daur mein hua hoga.
Tareekhi Pas-e-Manzar
Is se pehle tafseer Surah Burooj hashia 4 mein hum bayan kar chuke hain ke
Najran mein Yemen ke Yahudi farmanrava Zu Nawas ne pairowan-e-Masih (alaihis
salaam) par jo zulm kiya tha uska badla lene ke liye Habsh ki Isaai saltanat ne
Yemen par hamla kar ke Himyari hukoomat ka khaatma kar diya tha aur 525 E mein
is poore ilaqe par Habshi hukoomat qaim ho gayi thi. Yeh saari karwai darasal
Qustuntuniya ki Roomi saltanat aur Habsh ki hukoomat ke baaham taawun se hui
thi, kyun ke Habshiyon ke paas us zamanay mein koi qaabil-e-zikr behri beRa na
tha. BeRa Roomiyon ne faraham kiya aur Habsh ne apni 70 hazar fauj usi ke
zariye Yemen ke saahil par utaari.
Aage ke mamlaat samajhne ke liye yeh baat ibtida hi mein jaan leni chahiye
ke yeh sab kuch mazhabi jazbe se nahi hua tha balke iske peeche ma'aashi aur
siyasi aghraaz bhi kaam kar rahi thi, balke ghaaliban wahi is ki asal muharrik
thi Aur Isai Mazlumeen ke khoon ka inteqam ek bahane se zyada kuch na tha.
Roomi Saltanat jab se Misr o Shaam par qabiz hui thi, ussi waqt se uski yeh
koshish thi ke mashriqi Africa, Hindustan, Indonesia waghera mamalik aur Roomi
maqboozat ke darmiyan jis tijarat par Arab sadiyon se qabiz chale aa rahe the,
usse Arbon ke qabze se nikaal kar woh khud apne qabze mein le le, taake uske
munafa poore ke poore ussi ko hasil hon aur Arab tajiron ka waasta darmiyan se
hatt jaye.
Is maqasad ke liye 24 ya 25 qabl Maseeh mein Qaisar Augustus ne ek barri
fouj Roomi General Aelius Gallus ki qiyadat mein Arab ke maghribi saahil par
utaar di thi taake woh is behri raste par qabiz ho jaye jo junubi Arab se Shaam
ki taraf jata tha. Lekin Arab ke shadeed jughraafi haalaat ne is muhim ko
nakaam kar diya. Is ke baad Roomi apna jangi berra Bahr e Ahmar mein le aaye
aur unhoon ne Arbon ki is tijarat ko khatam kar diya jo woh samundar ke raste
karte the aur sirf barri rasta unke liye baaqi reh gaya.
Isi behri raste ko qabze mein lene ke liye unhoon ne Habsh ki Isai hukoomat
se ghath jor kiya aur behri berri se uski madad kar ke usko Yemen par qabiz
kara diya. Yemen par jo Habshi fouj hamla aawar hui thi uske mutaliq Arab
moarikhin ke bayanaat mukhtalif hain. Hafiz Ibn e Kathir ne likha hai ke woh do
ameeron ki qiyadat mein thi, ek Aryaat aur doosra Abraha, aur Muhammad bin
Ishaq ki riwayat hai ke is fouj ka ameer Aryaat tha aur Abraha is mein shaamil
tha. Phir dono is baat par mutafiq hain ke Abraha aur Aryaat baaham larh paray,
muqable mein Aryaat maara gaya, Abraha mulk par qabiz ho gaya aur phir usne
Shah e Habsh ko is baat par raazi kar liya ke woh ussi ko Yemen par apna naib
muqarrar kare.
Is ke baraks Yoonani aur Syriani moarikhin ka khayal hai ke fatah Yemen ke
baad jab Habshiyon ne muzahmat karne walay Yemeni sardaron ko ek ek kar ke qatal
karna shuru kar diya to un mein se ek sardar al-Sumayfa’ Ashu’a (jise Yoonani
moarikhin esymphaeus likhte hain) ne Habshiyon ki itaat qabool kar ke aur jizya
ada karne ka ahad kar ke Shah e Habsh se Yemen ki governari ka parwana hasil
kar liya, lekin Habshi fouj ne iske khilaaf baghawat kar di aur Abraha ko uski
jagah governor bana diya.
Yeh shakhs Habsh ki bandar gaah Adulis ke ek Yoonani tajir ka ghulam tha jo
apni hoshyari se Yemen par qabiz hone wali Habshi fouj mein bara asar o rasookh
hasil kar gaya tha. Shah e Habsh ne iski sarkobi ke liye jo foujein bhejein woh
ya to isse mil gayin ya isne unko shikast de di. Aakhir kar Shah e Habsh ke
marne ke baad uske janashin ne isse Yemen par apna naib e sultanat tasleem kar
liya (Yoonani moarikhin iska naam Abrames aur Syriani moarikhin Abraham likhte
hain. Abraha ghaliban ussi ka Habshi talafuz hai kyunki Arabi mein iska talafuz
Ibrahim hai).
Yeh shakhs rafta rafta Yemen ka khud mukhtaar badshah ban gaya, magar
baraye naam usne Shah e Habsh ki baladasti tasleem kar rakhi thi aur apne aap
ko Mafouzal Mulk (Naib e Shah) likhta tha. Usne jo asar o rasookh hasil kar
liya tha, uska andaza is amr se kiya ja sakta hai ke jab 543 Eesvi mein woh
Sadd Maarib ki marammat se farigh hua to usne ek azeem o shaan jashan manaya
jis mein Qaisar e Room, Shah e Iran Shah Heerah aur Shah Ghassan ke safiraan
shareek huay. Is ka mufassal tazkira is kutbe mein darj hai jo Abraha ne Sad
Ma'rib par lagaya tha. Yeh kutba aaj bhi mojood hai aur Glaser ne is ko naqal
kiya hai. Hawala: Mazeed tafseelaat ke liye mulaahiza ho Tafheem-ul-Quran, Jild
Chaharam, Tafseer Surah Saba, Haashiya 37.
Yemen mein poori tarah apna iqtedar mazboot kar lene ke baad Abraha ne is
maqsad ke liye kaam shuru kar diya jo is muhim ki ibtida se Roomi Saltanat aur
uske haleef Habashi Eesaiyon ke paish-e-nazar tha, yaani aik taraf Arab mein
Eesaiyat phailana aur doosri taraf us tijarat par qabza karna jo
Bilaad-e-Mashriq aur Roomi Maqboozat ke darmiyan Arabon ke zariye hoti thi. Yeh
zarurat is buniyad par aur barh gayi thi ke Iran ki Sasani Saltanat ke sath
Room ki kashmakash-e-iqtedar ne Bilaad-e-Mashriq se Roomi tijarat ke doosray
tamaam raaste band kar diye thay.
Abraha ne is maqsad ke liye Yemen ke dar-ul-saltanat Sanaa mein ek azeem
ush shaan kalisa tameer karaya jis ka zikar Arab mo'arikheen ne al-Qalis ya
al-Qulais ya al-Qullais ke naam se kiya hai (yeh Yunani lafz
"ekklesia" ka mo'arab hai aur Urdu ka lafz "kalisa" bhi isi
Yunani lafz se makhuz hai). Muhammad bin Ishaq ki riwayat hai ke is kaam ki
takmeel ke baad usne Shah Habsh ko likha ke "main Arabon ka hajj Ka'aba se
kalisa ki taraf mo're baghair na rahoon ga" (Yemen par siyasi iqtedar
hasil karne ke baad Eesaiyon ki musalsal yeh koshish rahi ke Ka'aba ke muqable
mein ek doosra Ka'aba banayen aur Arab mein uski markaziyat qaim kar dein. Unho
ne Najran mein bhi ek Ka'aba banaya tha).
Ibn Kathir ne likha hai ke usne Yemen mein alaniaan apne is iraday ka izhar
kiya aur iski munaadi kara di. Iski is harkat ka maqsad hamaray nazdeek yeh tha
ke Arabon ko gussa dilaye taake woh koi aisi karwai karein jis se usko Makkah
par hamla karne aur Ka'aba ko munhadim kar dene ka bahaana mil jaye. Muhammad
bin Ishaq ka bayan hai ke iske is ilan par ghazabnaak ho kar ek Arab ne kisi na
kisi tarah kalisa mein ghus kar rafa-e-haajat kar dali. Ibn Kathir kehte hain
ke yeh fail ek Quraishi ne kiya tha, aur Maqatil bin Sulaiman ki riwayat hai ke
Quraish ke baaz naujawano ne ja kar is kalisa mein aag laga di thi.
In mein se koi waqia bhi agar pesh aaya ho to koi qaabil-e-ta'ajjub amar
nahi hai kyunke Abraha ka yeh ilan yaqeenan sakht ishtial angaiz tha aur qadeem
jahiliyyat ke dor mein is par kisi Arab, ya Quraishi ka, ya chand Quraishi
naujawano ka mushta'il ho kar kalisa ko ganda karna ya isme aag laga dena koi
na qaabil-e-fehm baat nahi thi. Lekin yeh bhi kuch ba'eed nahi ke Abraha ne
khud apne kisi aadmi se khufia tor par aisi koi harkat karai ho taake usay
Makkah par chadhai karne ka bahaana mil jaye aur is tarah woh Quraish ko tabah
aur tamaam ahl-e-Arab ko maroob kar ke apne dono maqaasid hasil kar le.
Bahaarhaal dono sooratein mein se jo soorat bhi ho, jab Abraha ke paas yeh
khabar pohnchi ke Ka'aba ke mu'taqideen ne is kalisa ki yeh tauheen ki hai to
usne qasam khayi ke main us waqt tak chain na loon ga jab tak Ka'aba ko dha na
doon. Iske baad woh 570 ya 571 mein 60 hazar fauji aur 13 haathi (aur birwayat
baaz 9 haathi) le kar Makkah ki taraf rawana hua. Raste mein pehle Yemen ke ek
sardar Dhunafar ne Arabon ka ek lashkar jama kar ke iski muzahimat ki, magar
woh shikast kha kar giraftar ho gaya. Phir Khat'am ke ilaqay mein ek Arab
sardar Nafeel bin Habeeb Khat'ami apne qabeelay ko le kar muqable par aaya,
magar woh bhi shikast kha kar giraftar ho gaya aur usne apni jaan bachane ke
liye badraqay ki khidmat anjaam dena qubool kar liya.
Taif ke qareeb pohncha to Banu Thaqeef ne mehsoos kiya ke itni bari taqat
ka woh muqabla na kar saken ge, aur unko khatra laahaq hua ke kahin woh unke
mabood Laat ka mandir bhi tabah na kar de. Chunancha unka sardar Mas'ood ek
wafd le kar Abraha se mila aur usne kaha ke humara butkada woh ma'bad nahi hai
jise aap dhanay aaye hain, woh to Makkah mein hai, is liye aap hamaray ma'bad
ko chhor.
"Dain, hum Makkah ka rasta
bataane ke liye aap ko badarqa faraham kiye dete hain." Abraha ne yeh baat
qubool karli aur Bani Thaqeef ne Abu Righaal naam ke ek aadmi ko us ke saath
kar diya. Jab Makkah teen koos reh gaya to Al-Mughammis naam ke maqam par
pohnch kar Abu Righaal mar gaya aur Arab muddaton tak us ki qabr par sang-baari
karte rahe. Bani Thaqeef ko bhi woh salha-sal tak taanay dete rahe ke unhon ne
Laat ke mandir ko bachane ke liye Baitullah par hamla karne walon se taawun
kiya.
Muhammad bin Ishaq ki riwayat hai ke
Al-Mughammis se Abraha ne apne Muqaddamat-ul-Jaish ko aage barhaya aur woh Ahl-e-Tihama
aur Quraysh ke bohat se mawashi loot le gaya jin mein Rasool Allah ﷺ ke dada Abdul Muttalib ke bhi do sau oont
the. Is ke baad us ne apne ek elaichi ko Makkah bheja aur us ke zariye
Ahl-e-Makkah ko paigham diya ke main tum se larnay nahi aaya hoon balki is ghar
(Kaaba) ko dhhane aaya hoon. Agar tum na laro to main tumhari jaan o maal se
koi ta'aruza na karunga.
Naiyz, us ne apne elaichi ko hidayat
ki ke agar Ahl-e-Makkah baat karna chahain to un ke sardar ko mere paas le
aana. Makkah ke sab se bare sardar us waqt Abdul Muttalib the. Elaichi ne un se
mil kar Abraha ka paigham pohnchaya. Unhon ne kaha ke hum mein Abraha se larnay
ki taqat nahi hai. Ye Allah ka ghar hai, woh chahega to apne ghar ko bacha le
ga. Elaichi ne kaha ke aap mere saath Abraha ke paas chalain. Woh is par raazi
ho gaye aur us ke saath chal diye.
Woh is qadar wajeeh aur shandar shakhs
the ke un ko dekh kar Abraha bohat mutasir hua aur apne takht se utar kar un ke
paas aa kar baith gaya. Phir poocha, "Aap kya chahtay hain?" Unhon ne
kaha, "Mere jo oont pakar liye gaye hain, woh mujhe wapas de diye
jayen." Abraha ne kaha, "Aap ko dekh kar to main bohat mutasir hua
tha, magar aap ki is baat ne aap ko meri nazar se gira diya ke aap apne oonton
ka mutalba kar rahe hain aur ye ghar jo aap ka aur aap ke deen-e-abai ka marja
hai, is ke baare mein kuch nahi kehte."
Unhon ne kaha, "Main to sirf apne
oonton ka malik hoon aur inhi ke baare mein aap se darkhwast kar raha hoon.
Raha yeh ghar, to is ka ek Rabb hai, woh is ki hifazat khud karega."
Abraha ne jawab diya, "Woh is ko mujh se na bacha sakega." Abdul
Muttalib ne kaha, "Aap janain aur woh janay." Yeh keh kar woh Abraha
ke paas se uth aaye aur us ne un ke oont wapas kar diye.
Ibn Abbas (RA) ki riwayat is se
mukhtalif hai. Is mein oonton ke mutalbay ka koi zikar nahi hai. Abdul bin
Humaid, Ibn al-Mundhir, Ibn Mardawayh, Haakim, Abu Nuaim aur Bayhaqi ne un se
jo riwayatain naql ki hain, un mein woh bayan karte hain ke jab Abraha Al-Safah
ke maqam par pohncha (jo Arafat aur Taif Ke paharon ke darmiyan hudood-e-haram ke qareeb waqay hai), to Abdul
Muttalib khud us ke paas gaye aur us se kaha ke aap ko yahan tak anay ki kya
zarurat thi? Aap ko agar koi cheez matloob thi to humein kehla bhaijtay, hum
khud le kar aap ke paas hazir ho jatay. Us ne kaha ke maine suna hai ye ghar
aman ka ghar hai, main is ka aman khatam karne aaya hoon. Abdul Muttalib ne
kaha ke ye Allah ka ghar hai, aaj tak us ne kisi ko is par musallat nahi hone
diya hai. Abraha ne jawab diya hum ise manhadim kiye baghair nahin paltenge.
Abdul Muttalib ne kaha aap jo kuch chahein hum se le lein aur wapas chale
jayein. Magar Abraha ne inkar kar diya aur Abdul Muttalib ko peeche chhod kar
apne lashkar ko aagay barhne ka hukum diya.
Donon riwayaton ko is ikhtilaf ko agar hum apni jagah rehne dein aur kisi
ko kisi par tarjeeh na dein, to in mein se jo soorat bhi pesh aayi ho, beharhal
ye amr bilkul wazeh hai ke Makkah aur is ke aas paas ke qabail itni bari fauj
se ladh kar Ka'be ko bachane ki taqat nahi rakhte thay. Is liye ye bilkul
qabil-e-fahm baat hai ke Quraysh ne is ki muzahimat ki koi koshish nahi ki.
Quraysh ko log to jang-e-Ahzab ke moqa par mushrik aur yahudi qabail ko sath
mila kar zyada se zyada das bara hazar ki jamiyat faraham kar sake. Woh 60
hazar fauj ka muqabla kaise karte.
Muhammad bin Ishaq bayan karte hain ke Abraha ki lashkar gaah se wapas aa
kar Abdul Muttalib ne Quraysh walon se kaha ke apne baal bachon ko le kar
paharon mein chale jaayein taake unka qatl aam na ho jaye. Phir woh aur Quraysh
ke chand sardaar haram mein hazir hue aur Ka'be ke darwazay ka kunda pakad kar
unhon ne Allah Ta'ala se duayein maangein ke woh apne ghar aur is ke khadimon
ki hifazat farmaaye. Us waqt Khanah Ka'ba mein 360 but mojood thay. Magar ye
log is nazuk ghari mein in sab ko bhool gaye aur unhon ne sirf Allah ke aagay
dast-e-sawal phailaya. In ki jo duayein tareekh mein manqool hui hain un mein
Allah Wahid ke siwa kisi dosray ka naam tak nahi paya jata. Ibn Hisham ne
Seerat mein Abdul Muttalib ke jo ashaar naqal kiye hain woh ye hain:
Khudaya! banda apne ghar ki
hifazat karta hai
Tu bhi apne ghar ki hifazat farma
Kal un ki saleeb aur un ki tadbeer
Teri tadbeer ke muqablay mein ghalib na anay paye
Agar tu in ko aur hamare qabeelay ko apne haal par chor dena chahta hai
To jo tu chahe kar.
Suhaili ne Raud al-Unf mein is silsile ka ye
she'r bhi naqal kiya hai:
Saleeb ki aal aur us ke
parastaroon ke muqable mein
Aaj apni aal ki madad farma.
Ibn Jarir ne Abdul Muttalib ke ye ashaar bhi naqal
kiye hain jo is moqa par dua mangtay hue unhon ne padhe thay:
Ae mere Rabb tere siwa main in
ka muqable mein kisi se umeed nahi rakhta
Ae mere Rabb in se apne haram ki hifazat kar
Is ghar ka dushman tera dushman hai
Apni basahat ko tabah karne se in ko rok.
Ye duaein mang kar Abdul Muttalib aur un ke saathi bhi paharon mein chale
gaye, aur doosray roz Abraha Makkah mein dakhil hone ke liye aagay barha, magar
us ka khaas haathi Mahmood, jo aagay aagay tha, yakayak baith gaya. Us ko bohot
tabar maare gaye, ankuson se kachokay diye gaye, yahan tak ke usay zakhmi kar
diya gaya, magar woh na hila Usay junoob, shumal, mashriq ki taraf mor kar
chalanay ki koshish ki jaati to woh dorne lagta, magar Makkah ki taraf mora
jata to woh foran baith jata aur kisi tarah aagay barhne ke liye tayyar na hota
tha. Itne mein parindon ke jhund ke jhund apni choonchon aur panjon mein
sangrezay liye huay aaye aur unhon ne is lashkar par in sangrezon ki barish kar
di. Jis par bhi yeh kankar girte, us ka jism galna shuru ho jata. Muhammad bin
Ishaq aur Ikrimah ki riwayat hai ke yeh cheechak ka marz tha aur bilad-e-Arab
mein sab se pehle cheechak isi saal dekhi gayi. Ibn Abbas (RA) ki riwayat hai
ke jis par koi kankari girti usay sakht khujli lahiq ho jati aur khujatay hi us
ki jild phat'ti aur gosht jhadna shuru ho jata. Ibn Abbas (RA) ki doosri
riwayat yeh hai ke gosht aur khoon pani ki tarah behne lagta aur haddiyan nikal
aati thin. Khud Abraha ke sath bhi yahi hua. Us ka jism tukray tukray ho kar
gir raha tha aur jahan se koi tukra girta, wahan se peep aur lahu behne lagta.
Afratafri mein in logon ne Yemen ki taraf bhagna shuru kiya. Nafeel bin Habeeb
Khath'ami ko, jisay yeh log badarqa bana kar bilad-e-Khath'am se pakar laaye
thay, talash karke unhon ne kaha ke wapsi ka rasta bataaye. Magar us ne saaf
inkaar kar diya aur kaha: "Ain al-mufarr wal-Allahu talib, wal-ashram
al-maghlub laisa al-ghalib" (Ab bhagnay ki jagah kahan hai jabke Khuda
ta'aqub kar raha hai aur nakta Abraha maghloob hai, ghalib nahi hai).
Is bhagdar mein jagah jagah yeh log gir gir kar martay rahe. 'Ataa bin
Yasar ki riwayat hai ke sab ke sab usi waqt halaak nahi huay, balke kuch to
wahin halaak huay aur kuch bhagtay huay raste bhar girte chalay gaye. Abraha
bhi bilad-e-Khath'am pohnch kar mara. Allah Ta'ala ne Habshiyon ko sirf yahi
saza denay par iktifa nahi kiya balke teen chaar saal ke andar Yemen se Habshi
iqtidar hamesha ke liye khatam kar diya. Tareekh se maloom hota hai ke
waqia-e-feel ke baad Yemen mein unki taaqat bilkul toot gayi, jagah jagah
Yamani sardaar 'alam-e-baghawat le kar uth kharay huay. Phir ek Yamani sardaar
Saif bin Zi Yazan ne Shah-e-Iran se fauji madad talab karli aur Iran ki sirf ek
hazaar fauj jo chhay jahazon ke sath aayi thi, Habshi hukoomat ka khatma kar
denay ke liye kaafi ho gayi. Yeh 575 AD ka waqia hai. Yeh waqia Muzdalifah aur
Mina ke darmiyan wadi-e-Muhassir ke qareeb Mu'hsir ke maqam par pesh aaya tha.
Sahih Muslim aur Abu Dawood ki riwayat ke mutabiq Rasool Allah ﷺ ke Hajj-e-Wida ka jo qissa Imam
Ja'far al-Sadiq ne apne walid maajid Imam Muhammad al-Baqir se aur unhon ne
Hazrat Jabir bin 'Abdullah se naqal kiya hai, us mein wo bayan farmaate hain ke
Rasool Allah ﷺ jab Muzdalifah se Mina ki taraf chale to Muhassir ki wadi mein
aap ne raftaar teiz kar di. Imam Nawawi is ki sharah karte huay likhte hain ke
Ashab-e-Feel ka waqia yahin pesh aaya tha, is liye sunnat yeh hai ke aadmi
yahan se jaldi guzray. Mu'atta mein Imam Malik riwayat karte hain ke Huzoor ﷺ ne farmaya ke Muzdalifah poora
ka poora thahirne ka maqam hai, magar Muhassir ki wadi mein na thahra jaye.
Nafeel bin Habeeb ke jo ashaar Ibn Ishaq ne naqal kiye hain un mein wo is
waqia ka ankhon dekha haal bayan karta hai:
"Ay Rudaina kash tu dekhti, aur tu nahi dekh sakay gi jo kuch humne
wadi-e-Muhassib ke qareeb dekha
Maine Allah ka shukar kiya jab maine parindon ko dekha aur mujhe darr lag
raha tha ke kahin pathar hum par na aa paday
Un logon mein se har ek Nafeel ko dhoondh raha tha, goya ke mere upar
Habshiyon ka koi qarz aata tha."
Yeh itna bara waqia tha jis ki tamaam Arab mein shohrat ho gayi aur is par
bohat se sho'ara ne qasaid kahay. In qasaid mein yeh baat bilkul numayan hai ke
sab ne isay Allah Ta'ala ki qudrat ka ijaz qarar diya aur kahin ishartan o
kinayatan bhi yeh nahi kaha ke is mein un buton ka bhi koi dakhla tha jo Ka'bah
mein pooje jatay thay. Misaal ke taur par Abdullah bin al-Zubghara ne kaha hai
ke 60 hazar thay jo apni sarzameen ki taraf wapas na ja sakay aur na wapas hone
ke baad un ka bimaar (Abraha) zinda raha. Yahan in se pehle 'Aad aur Jurhum
thay aur Allah bandon ke upar maujood hai jo isay qayam rakha huay hai.
Utho aur apne Rabb ki ibadat karo aur Makkah o Mina ki pahadiyon ke
darmiyan Baytullah ke konon ko mash karo. Jab 'Arsh walay ki madad tumhain
pohnchi to is badshah ke lashkaron ne un logon ko is haalat mein phir diya ke koi
khaak mein pada tha aur koi sangsar kiya hua tha.
Yahi nahi balke Hazrat Umm Hani aur Hazrat Zubair bin al-Awam ki riwayat
hai ke Rasool Allah ﷺ ne farmaya: "Quraysh ne 10 saal (aur biroayat ba'z saat
saal) tak Allah wahdahu la sharik ke siwa kisi ki ibadat nahi ki." Umm
Hani ki riwayat Imam Bukhari ne apni tareekh mein aur Tabarani, Hakim, Ibn
Mardawayh, aur Bayhaqi ne apni kutub-e-hadith mein naqal ki hai. Hazrat Zubair
ka bayan Tabarani, Ibn Mardawayh, aur Ibn 'Asakir ne riwayat kiya hai aur is ki
ta'eed mazeed Hazrat Sa'eed bin al-Musayyab ki is mursal riwayat se hoti hai jo
Khateeb Baghdadi ne apni tareekh mein darj ki hai. Jis saal yeh waqia pesh
aaya, ahl isay aam-ul-feel (haathiyon ka saal) kehte hain aur usi saal Rasool
Allah ﷺ ki wiladat mubarak hui.
Muhadditheen aur mu'arikhon ka is baat par qareeb qareeb ittifaq hai ke
Ashab-e-Feel ka waqia Muharram mein pesh aaya tha aur Huzoor ﷺ ki wiladat Rabi' al-Awwal mein
hui. Aksariyat yeh kehti hai ke aap ki wiladat waqia-e-feel ke 50 din baad
hui."
Maqsūd-e-Kalām
Jo tārīkhi tafsīlāt upar darj kī ga'ī hain un ko nigāh mein rakh kar Sūrah
Fīl par ghaur kiyā jaye to yeh bāt achhī tarah samajh mein ā jātī hai ke is
sūrat mein is qadar ikhtisār ke sāth sirf aṣḥāb-e-fīl par Allah ta'ālā ke 'azāb
ka zikar kar dene par kyūn iktifā kiyā gayā hai. Wāqi'a kuchh bohat purānā na
tha. Makkah ka bachcha bachcha is ko jantā tha. 'Arab ke log 'ām tor par is se
wāqif the. Tamām ahl-e-'Arab is bāt ke qā'il the ke Abraha ke is hamlay se
Ka'bah kī ḥifāẓat kisī devī yā dewatā ne nahīn balki Allah ta'ālā ne kī. Allah
hī se Quraysh ke sardāron ne madad ke liye du'āen māngī thīn aur chand sālon
tak Quraysh ke log is wāqi'e se is qadar mutāssir rahe ke unhon ne Allah ke
siwā kisī kī 'ibādat nahīn kī thī. Is liye Sūrah Fīl mein in tafsīlāt ke zikar
kī ḥājat na thī, balki sirf is wāqi'e kī yād dilānā kāfī thā, tāke Quraysh ke
log khuṣūṣan, aur ahl-e-'Arab 'umūman, apne dilon mein is bāt par ghaur karein
ke Muhammad ﷺ jis chīz kī taraf da'wat de rahe
hain wo ākhir is ke siwā aur kyā hai ke tamām dosray ma'būdon ko chhoṛ kar sirf
Allah waḥdahū lā sharīk kī 'ibādat kī jāye. Naiz wo yeh bhī soch lein ke agar
is da'wat-e-ḥaqq ko dabāne ke liye unhon ne zor zabaradastī se kām liyā to jis
Khudā ne aṣḥāb-e-fīl ka tahas nahas kiyā thā usī ke ghaẓab mein wo giriftār
honge.
﷽
ﮍ ﮎ ﮏ ﮐ ﮑ ﮒ ﮓ ﮔ
1:Tumne dekha
nahin 1 ke
tumhare Rubb ne haathi walon ke saath kya kiya? 2
Tafseer:
Surah Al-Feel, Ayat 1
Khitaab ba-zahir Nabi ﷺ se hai, magar asal mukhatib na sirf Quraish balki Arab ke aam
log hain jo is saare qisse se khoob waqif thay. Qur'an Majeed mein bakasrat
maqamaat par "Alam tara" (Kya tum ne nahi dekha) ke alfaaz
istemal hue hain aur in se maqsood Nabi ﷺ ko nahi balki aam logon ko mukhatib karna hai (Misaal ke tor
par ayaat zail mulahiza hoon: Ibrahim, Ayat 19; Al-Hajj 18, 65; An-Noor 43;
Luqman 29, 31; Fatir 27; Az-Zumar 21). Phir dekhne ka lafz is maqam par is liye
istemal kiya gaya hai ke Makkah aur atraf-e-Makkah aur Arab ke aik wasee ilaqe
mein Makkah se Yemen tak aisay bohat se log us waqt zinda mojood thay jinhon ne
apni aankhon se Ashab-e-Feel ki tabahi ka waqia dekha tha, kyun ke is waqia ko
guzray hue 40-45 saal se zyada zamana nahi hua tha, aur saara Arab hi is ki
aisi mutawatar khabrein dekhne walon se sun chuka tha ke yeh waqia logon ke
liye aankhon dekha waqia ki tarah yaqini tha.
Surah Al-Feel, Ayat 2
Yahan Allah Ta'ala ne koi tafseel is amr ki bayan nahi ki ke yeh haathi walay
kaun thay, kahan se aaye thay aur kis gharz ke liye aaye thay, kyun ke yeh
baatein sab ko maloom theen.
ﮕ ﮖ ﮗ ﮘ
ﮙ ﮚ
2: Kya usne unki tadbeer 3 ko akarat(naught) nahin
kardiya? 4
Tafseer:
Surah Al-Feel (3)
Asal mein lafz "keid" istemal kiya gaya hai jo kisi
shakhs ko nuqsan pohnchane ke liye khufia tadbeer ke ma'ni mein bola jata hai.
Sawal yeh hai ke yahan khufia kya cheez thi? Saath hazaar ka lashkar kai hathi
liye hue 'alaaniya Yaman se Makkah aaya tha, aur is ne yeh baat chhupa kar nahi
rakhi thi ke woh Ka'bah ko dhaanay aaya hai. Is liye yeh tadbeer to khufia na
thi. Albata jo baat khufia thi woh Habshiyon ki yeh gharz thi ke woh Ka'bah ko
dha kar Quraysh ko kuchal kar, aur tamam ahl-e-Arab ko maroob kar ke tijarat ka
woh rasta Arabon se cheen lena chahte thay jo janoob-e-Arab se Shaam o Misr ki
taraf jata tha. Is gharz ko unho ne chhupa rakha tha aur zahir yeh kiya tha ke
un ke kalisa ki jo behramati Arabon ne ki hai, us ka badla woh un ka ma'bad dha
kar lena chahte hain.
Surah Al-Feel (4)
Asal alfaz hain "fi tadlil." Yani, unki tadbeer ko us ne
"gumrahi mein daal diya," lekin muhawaray mein kisi tadbeer ko gumrah
karne ka matlab usay zaya kar dena aur usay apna maqsad hasil karne mein nakaam
kar dena hai, jaise hum Urdu zuban mein kehte hain "flan shakhs ka koi
daon na chal saka," ya "us ka koi teer nishanay par na baitha." Quran
Majeed mein ek jagah farmaya gaya hai: "wa ma keid al-kaafireena illa fi
dalal" (Momin, 25) yani "magar kaafiron ki chaal akaarat hi ho
gayi." Aur doosri jagah irshad huwa "wa anna Allaha la yahdi keid
al-khaa'ineen" (Yusuf, 52) yani "aur yeh ke Allah kha'inon ki chaal
ko kaamiyabi ki raah par nahi lagata." Ahl-e-Arab Imru' al-Qais ko
"al-malik al-daleel" yani "zaya karne wala badshah" kehte
thay, kyunki us ne apne baap se pai hui badshahi ko kho diya tha.
ﮛ ﮜ ﮝ ﮞ
ﮟ
3: Aur unpar parindon ke
jhund ke jhund bhej diye. 5
Tafseer:
Surah Al-Feel 5
Asal mein "Tayran Ababeel" ke
alfaaz istemal hue hain. Urdu zuban mein chunanchah ababeel khaas qism ke
parinday ko kehte hain, is liye humaray yahan log aam tor par yeh samajhte hain
ke Abraha ki fouj par ababeelain bheji gayi thin. Lekin Arabi zuban mein
ababeel ka matlab hai bohat se mutafarraq giroh jo pai dar pai mukhtalif
simton se aayein, khwah wo aadmiyon ke hon ya janwaron ke. Ikramah aur Qatadah
kehte hain ke yeh jhund ke jhund parinday Bahr-e-Ahmar ki taraf se aaye thay. Saeed
bin Jubair aur Ikramah kehte hain ke is qisam ke parinday na pehle kabhi dekhe
gaye thay na baad mein dekhe gaye. Yeh na Najd ke parinday thay, na Hijaz ke,
aur na Tehama yani Hijaz aur Bahr-e-Ahmar ke darmiyan saahili ilaqay ke.
Ibn-e-Abbas kehte hain ke inki choonchain parindon jaisi thein aur panjay kutte
jaise. Ikramah ka bayan hai ke in ke sar shikari parindon ke saron jaise thay.
Aur taqreeban sab rawaion ka mutafiqa bayan hai ke har parinday ki choonch mein
ek ek kankar tha aur panjay mein do do kankar. Makkah ke baaz logon ke paas yeh
kankar aik muddat tak mehfooz rahe. Chunanchah Abu Naeem ne Naufal bin Abi
Mu'awiyah ka bayan naqal kiya hai ke maine wo kankar dekhe hain jo
Ashab-ul-Feel par phainke gaye thay. Wo matar ke chhotay daanay ke barabar
siyaahi mael surkh thay. Ibn-e-Abbas ki riwayat Abu Naeem ne yeh naqal ki hai
ke wo chilghozay ke barabar thay aur Ibn-e-Mardwaiyah ki riwayat mein hai ke
bakri ki maingni ke barabar. Zahir hai ke saaray sangreez aik hi jaisay na
honge. Un mein kuch na kuch farq zaroor hoga.
ﮠ ﮡ ﮢ ﮣ ﮤ
4:Jo unpar pakey
(baked) huey mitti ke patthar phenk rahe thay. 6
Tafseer:
Surah Al-Feel 6
Asal alfaaz hain "Bi-Hijaratin Min
Sijjeel," yani Sijjeel ki qism ke patthar. Ibn Abbas farmaate hain ke
yeh lafz darasal Farsi ke alfaaz "Sang" aur "Gul"
ka mu'arab hai aur is se murad woh patthar hai jo mitti ke garye se bana ho aur
pak kar sakht ho gaya ho. Qur'an Majeed se bhi is ki tasdeeq hoti hai. Surah
Hud Ayat 82 aur Surah Hijr Ayat 74 mein kaha gaya hai ke Qawm-e-Lut par Sijjeel
ki qism ke patthar barsaye gaye thay, aur inhi pattharon ke mutaliq Surah
Dhariyat Ayat 33 mein farmaya gaya hai ke woh "Hajaratin Min
Teen," yani mitti ke garye se bane hue patthar thay.
Maulana Hamiduddin Farahi marhoom, jin hon ne ahd
hazir mein Qur'an Majeed ke ma'ani aur mawaad ki tahqiqat par bara qeemti kaam
kiya hai, is ayat mein tarmeem ka fa'il Ahl-e-Makkah aur doosray Ahl-e-Arab ko
qaraar dete hain jo "Alam Tara" ke mukhatib hain, aur parindon
ke mutaliq farmaate hain ke woh sangrez nahi phenak rahe thay, balki is liye
aaye the ke Ashab-e-Feel ki laashon ko khayein. Is taweel ke liye jo daleel
unhon ne diye hain un ka khulasa yeh hai ke Abdul Muttalib ka Abrahah ke paas
jaakar Ka'abah ke bajaye apne oonton ka mutalba karna kisi tarah ba'awar karne
ke qabil baat nahi hai, aur yeh baat bhi samajhne wali nahi hai ke Quraish ke
logon aur doosray Arabs ne jo Hajj ke liye aaye hue the, hamla aawar fauj ka
koi muqabla nahi kiya ho aur Ka'abah ko is ke rehme o karam par chhod kar woh
pahadoun mein ja chhupe hon. Is liye surat-e-waqia dar asal yeh hai ke Arabs ne
Abrahah ke lashkar ko patthar maare, aur Allah Ta'ala ne patthraao karne wali
toofani hawa bhej kar is lashkar ka bharaks nikaal diya, phir parinday in logon
ki laashain khane ke liye bheje gaye. Lekin jaisa ke hum di-baache mein bayan
kar chuke hain, riwayat sirf yeh nahi hai ke Abdul Muttalib apne oonton ka
mutalba karne gaye thay, balki yeh bhi hai ke unhon ne oonton ka koi mutalba
nahi kiya tha aur Abrahah ko Khana Ka'abah par hamla karne se baz rakhne ki
koshish ki thi. Hum yeh bhi bata chuke hain ke tamam mu'tabar riwayat ki ro se
Abrahah ka lashkar Muharram mein aaya tha jabke Hujjaj wapas ja chuke the. Aur
yeh bhi humne batadiya hai ke 60 hazar ke lashkar ka muqabla karna Quraish aur
aas-paas ke Arab qabeelon ke bas ka kaam nahi tha, woh to Ghazwah Ahzaab ke
moqa par badi tayariyon ke baad mushrikin Arab aur Yehudi qabeelon ki jo fauj
laaye thay woh das baarah hazar se zyada nahi thi, phir bhala woh 60 hazar fauj
ka muqabla karne ki kaisay himmat kar sakte the. Taham in saari daleelon ko
nazar andaaz bhi kar diya jaye aur sirf Surah Feel ki tartib-e-kalam ko dekha
jaye to yeh taweel is ke khilaf padti hai. Agar baat yeh hoti ke patthar Arabs
ne maare, aur Ashab-e-Feel bhus ban kar reh gaye aur is ke baad parinday un ki
laashain khane ko aaye, to kalam ki tartib yun hoti ke "Tarmee-him
Bi-Hijaratin Min Sijjeel Faj'alhum Ka-Asfin Ma'kool," (Tum un ko pakki
hui mitti ke patthar maar rahe the, phir Allah ne un ko khaye hue bhus jaisa
kar diya, aur Allah ne un par jhund ke jhund parinday bhej diye) lekin yahan
hum dekhte hain ke pehle Allah Ta'ala ne parindon ke jhund bhejne ka zikar
farmaya hai, phir is ke mutasila baad "Tarmee-him Bi-Hijaratin Min
Sijjeel," (Jo un ko pakki hui mitti ke patthar maar rahe the) farmaaya
hai aur aakhir mein kaha ke phir Allah ne un ko khaye hue bhus jaisa kar diya.
ﮠ ﮡ ﮢ ﮣ ﮤ
5: Phir unka yeh
haal kardiya jaise jaanwaron ka khaya hua bhoosa. 7
Tafseer:
Surah Al-Feel 7
Asal alfaaz hain K'a'asf'in ma'koolin. Aasaf ka lafz Surah Ar-Rahman,
Ayat 12 mein aaya hai: "Dhul A'asf wa Ar-Rayhan" (اور غلہ بھوسے اور دانے والا). Is se maloom hua ke aasaf ke ma'ani us chhilkay ke hain jo ghalay ke
daanon par hota hai aur jise kisaan daanay nikaal kar phaink dete hain. Phir
jaanwar ise khate bhi hain, aur kuch unke chabane ke doran girta bhi jata hai,
aur kuch unke paon tale ronda bhi jata hai.
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