SURAH NO. 106 QURAISH

 

SURAH NO. 106 QURAISH

Naam
Pehli hi ayat ke lafz "Quraish" ko is surat ka naam qarar diya gaya hai.

Zamana-e-Nuzool

Agarche Dhahak aur Kalbi ne isko Madani kaha hai, lekin mufassireen ki azeem aksariyat iske Makki honay par muttafiq hai aur iske Makki honay ki mukammal shahadat khud is surat ke alfaz "Rabb haadha al-bait" (is ghar ke Rabb) mein mojood hai. Agar yeh Madina mein nazil hoti to Khanah Ka'bah ke liye "is ghar" ke alfaz kaise mozoon ho sakte thay? Balki iske mazmoon ka Surah Feel ke mazmoon se itna gehra talluq hai ke ghaliban iska nuzool iske mutassilan baad hi hua hoga. Dono suratoon ke darmiyan isi munasibat ki bunyaad par salaf mein se baaz buzurg is baat ke bhi qail hue hain ke yeh dono darhaqiqat ek hi surat hain. Is khayal ko taqat in riwayat ki bunyaad par mili hai ke Hazrat Ubayy bin Ka'b ke mushaf mein yeh dono ek saath likhi hui thin aur darmiyan mein Bismillah marqoom na thi. Neiz yeh ke Hazrat Umar ne ek martaba kisi fasl ke baghair in dono ko mila kar namaz mein parha tha. Lekin yeh raye is wajah se qabil-e-qubool nahin hai ke sahaba karam ki azeem tadaad ke ta'awun se Sayyidina Usman (RA) ne Quran Majeed ke jo nuskhe sarkari tor par likhva kar bilad-e-Islam ke markaz bhijwaye thay, unmein dono ke darmiyan Bismillah darj thi, aur is waqt se aaj tak tamam duniya ke masahif mein yeh alag alag suraton ki haisiyat se hi likhi jati rahi hain. Mazeed bar'an dono suraton ka andaaz-e-bayan ek doosre se is qadar mukhtalif hai ke yeh alaniya do alag suratein nazar aati hain.

Tareekhi pas-e-manzar

Is soorat ko theek theek samajhne ke liye zaroori hai ke is tareekhi pas-e-manzar ko nigah mein rakha jaye jis se is ke mazmoon aur Soorat Feel ke mazmoon ka gehra talluq hai. Quraysh ka qabeela Nabi ﷺ ke jid e aala Qusay bin Kilab ke zamane tak Hijaz mein muntashir tha. Sab se pehle Qusay ne is qabeelay ko Makkah mein jama kiya aur Baitullah ki toleeyat is qabeelay ke haath mein aagayi. Isi bunyaad par Qusay ko Mujamma (jama karne wala) ka laqab diya gaya. Is shakhs ne apne aala darja ke tadabbur se Makkah mein aik shehri riyasat ki bunyaad rakhi, aur jumla atraaf Arab se anay walay haajiyon ki khidmat ka behtareen intezam kiya jis ki badolat rafta rafta Arab ke tamam qabail aur tamam ilaqon mein Quraysh ka asar o rasookh qaim hota chala gaya.

Qusay ke baad uske beton Abd Manaf aur Abd ad-Dar ke darmiyan Makkah ki riyasat ke manasib taqseem hogaye, magar dono mein se Abd Manaf ko apne baap hi ke zamane mein zyada namwari haasil ho chuki thi aur Arab mein uska sharaf tasleem kiya jane laga tha. Abd Manaf ke chaar betay thay Hashim, Abd Shams, Mutallib aur Nofal. In mein se Hashim, Abdul Muttalib ke walid aur Rasoolullah ﷺ ke pardada, ko sab se pehle ye khayal paida hua ke is beyn-al-aqwami tijarat mein hissa liya jaye jo Arab ke raste Bilad-e-Mashriq aur Shaam wa Misr ke darmiyan hoti thi aur sath sath ahl-e-Arab ki zarooriyat ka samaan bhi khareed kar laya jaye taa ke raste ke qabail in se maal khareedain aur Makkah ki mandi mein androon-e-mulk ke tajir kharidaari ke liye anay lagain.

Ye wo zamana tha jab Iran ki Sasani hukoomat is beyn-al-aqwami tijarat par apna tasallut qaim kar chuki thi jo shumali ilaqon aur Khaleej-e-Fars ke rasto se Roomi Saltanat aur Bilad-e-Mashriq ke darmiyan hoti thi. Is liye junubi Arab se Bahar-e-Ahmar ke sahil ke sath sath jo tijarati rasta Shaam wa Misr ki taraf jata tha, uska kaarobar bohat chamak utha tha. Dosray Arabi qaflon ki ba nisbat Quraysh ko ye sahulat haasil thi ke raste ke tamam qabail Baitullah ke khuddam hone ki haisiyat se unka ehtram karte thay. Haj ke zamane mein nihayat fiazi ke sath haajiyon ki jo khidmat Quraysh ke log karte thay, uski bunyaad par sab unke ehsan mand thay. Unhein is amar ka koi khatra na tha ke raste mein kahin unke qaflon par daaka mara jayega.

Raste ke qabail un se rahguzar ke woh bhaari taxes bhi wasool na kar sakte thay jo doosray qaflon se talab kiya jata tha. Hashim ne in tamam pehluon ko dekh kar tijarat ki scheme banayi aur apni is scheme mein apne baqi teenon bhaiyon ko shaamil kiya. Shaam ke Ghassani badshah se Hashim ne, Habsh ke badshah se Abd Shams ne, Yamani umara se Mutallib ne aur Iraq wa Fars ki hukoomaton se Nofal ne tijarati mara'at haasil ki. Is tarah in logon ki tijarat bari taizi se taraqqi karti chali gayi.

Isi bunyaad par ye chaaron bhai mutajireen (tijarat peshah) ke naam se mashhoor hogaye aur jo rawabit unhon ne gird o paish ke qabail aur riyasaton se qaim kiye thay unki bunyaad par inhein As'hab al-Ilaaf bhi kaha jata tha jinke ma'ni "ulfat paida karne walon" ke hain. Is kaarobar ki wajah se Quraysh ke logon ko Shaam, Misr, Iraq, Iran, Yemen aur Habsh ke mumalik se talluqat ke woh moqay haasil huay, aur mukhtalif mulkon ki siqaafat wa tehzeeb se barah-e-raast saamna pesh anay ke sabab unka meyaar-e-denish itna buland hota chala gaya ke Arab ka koi doosra qabeela unki tukkar ka na raha.

Maal o daulat ke aitbaar se bhi woh Arab mein sab par faaiq hogaye aur Makkah Jazirat-ul-Arab ka sab se zyada ahem tijarati markaz ban gaya. In beyn-ul-aqwami talluqat ka aik bara faida ye bhi hua ke Iraq se ye log woh rasm-ul-khatt le kar aaye jo baad mein Qur'an Majeed likhne ke liye istemal hua. Arab ke kisi doosre qabeelay mein itne parhay likhay log na thay jitne Quraysh mein thay. Inhi waja' se Nabi ﷺ ne farmaya tha ke Quraysh Qaadat an-Naas "Quraysh logon ke leader hain". (Hawala: Musnad Ahmed, Riwayaat Amr bin al-Aas). Aur Hazrat Ali (r.a) ki riwayat Baihaqi mein hai ke Hazoor ﷺ ne farmaya "Kaana haazal amru fi Himyar fanaza'ahu Allah minhum wa ja'alahu fi Quraysh." ("Pehle Arab ki sardari qabeela Himyar walon ko haasil thi, phir Allah Ta'ala ne wo unse cheen kar Quraysh ko de di.")

Quraysh isi tarah taraqqi par taraqqi karte chale ja rahe thay ke Makkah par Abraha ki chadhaayi ka waqia pesh aaya. Agar us waqt Abraha is sheher muqaddas ko fatah karne aur Ka’ba ko dha dene mein kaamyab ho jata to Arab mein Quraysh hi ki nahi khud Ka’ba ki dhaak bhi khatam ho jati. Zamana-e-Jahiliyat ke Arab ka ye aqeeda mutazalzil ho jata ke ye ghar waqai Baitullah hai. Quraysh ko is ghar ke khadim hone ki haisiyat se jo ehtram poore mulk mein haasil tha wo yak laqht khatam ho jata.

Magar jab Allah Ta’ala ne apni qudrat ka ye karishma dikhaya ke parindon ke lashkaron ne sangrezey maar maar kar Abraha ki lai hui 60 hazar Habshi fouj ko tabah-o-barbaad kar diya, aur Makkah se Yemen tak saare raste mein jagah jagah is tabah shuda fouj ke aadmi gir gir kar marte chale gaye, to Ka’ba ke Baitullah hone par tamam ahl-e-Arab ka imaan pehle se badarja zyada mazboot ho gaya, aur is ke sath Quraysh ki dhaak bhi mulk bhar mein pehle se zyada qaim ho gayi. Ab Arabon ko yaqeen ho gaya ke in logon par Allah ka fazal khaas hai. Wo be-khatka Arab ke har hisse mein jate aur apne tijarati qafile le kar har ilaqe se guzarte. Kisi ki ye jurat na thi ke unhein chedta. Unhein chedna to durkinar, unki amaan mein koi ghair-Quraysh bhi hota to us se koi ta'arruz na kiya jata tha.

Maqsood-e-Kalaam

Nabi ﷺ ki ba'asat ke zamane mein ye halaat chunke sab hi ko maloom thay, is liye unke zikr ki haajat na thi. Yahi wajah hai ke is soorat ke chaar mukhtasir faqron se sirf itni baat kehne par iktifa kiya gaya hai ke jab tum khud is ghar (Khana-e-Ka’ba) ko buton ka nahi balke Allah ka ghar maante ho, aur jab tumhein achi tarah maloom hai ke wo Allah hi hai jis ne tumhein is ghar ke tufail ye aman ata kiya, tumhari tijaraton ko farogh bakhsha aur tumhein faaqa zadi se bacha kar ye khushhali naseeb farmai to tumhein usi ki ibaadat karni chahiye.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

﷽

ﭑ ﭒ ﭓ

1: Chunke Qureish manoos (familiar) huey, 1

Tafseer:
Surah al-Quraysh 1

Asal alfaz hain "Li-eelafi Quraysh". Eelaf "alif" se hai jiske ma'ni khogar hone, ma'nus hone, phatne ke baad mil janay, aur kisi cheez ki aadat ikhtiyar karne ke hain. Urdu zuban mein ulfat aur ma'loof ke alfaz bhi isi se makhuz hain. Eelaf se pehle jo "lam" aya hai, uske muta'liq Arabi zuban ke ba'az maharreen ne ye rai zahir ki hai ke ye Arabi muhawaray ke mutabiq "ta'ajjub" ke ma'ni mein hai. Maslan Arab kehte hain "Lizayd wa ma sana'na bihi", ya'ni zara is Zayd ko dekho ke humne iske saath kaisa nek sulook kiya aur isne hamare saath kya kiya. Pas "Li-eelafi Quraysh" ka matlab ye hai ke Quraysh ka rawiyya bara hi qabil-e-ta'ajjub hai ke Allah hi ke fazl ki badolat woh muntashir hone ke baad jama huay aur in tijarati safron ke khogar hogaye jo unki khushhali ka zariya bane huay hain, aur woh Allah hi ki bandagi se roogardani kar rahe hain. Ye rai Akhfash, Kisai, aur Fara ki hai, aur is rai ko Ibn Jarir ne tarjeeh dete huay likha hai ke Arab jab is "lam" ke saath kisi baat ka zikar karte hain to wohi baat ye zahir karne ke liye kaafi samjhi jati hai ke uske hote jo shakhs koi rawiyya ikhtiyar kar raha hai woh qabil-e-ta'ajjub hai. Bikhilaf iske, Khalil bin Ahmad, Sibawayh, aur Zamakhshari kehte hain ke ye "lam" ta'leel hai aur iska ta'luq aage ke fiqray "Fal-ya'budu Rabb haadha al-bayt" se hai. Matlab iska ye hai ke yun to Quraysh par Allah ki na'maton ka koi shumar nahi, lekin agar kisi aur ni'mat ki buniyad par nahi to isi aik ni'mat ki buniyad par woh Allah ki bandagi karen ke uske fazl se woh in tijarati safron ke khogar huay, kyun ke ye bajaye khud unpar uska bohot bara ihsan hai.

ﭔ ﭕ ﭖ ﭗ ﭘ

2:(Yani) Jaade (winter) aur garmi ke safaron (journey) se manoos. 2

Tafseer: 

Surah Al-Quraish 2 

Garmi aur jaaRe ke safaron se muraad yeh hai ke garmi ke zamane mein Quraish ke tijarati safar Shaam wa Falasteen ki taraf hotay thay, kyun ke woh thanday ilaqay hain, aur jaaRe ke zamane mein woh janub-e-Arab ki taraf hotay thay, kyun ke woh garam ilaqay hain.

ﭙ ﭚ ﭛ ﭜ ﭝ

3: Lihaza unko chahiye ke is ghar ke Rubb ki ibaadat karein. 3

Tafseer: 

Surah Al-Quraish 3 

Is ghar se muraad Khanah Ka'bah hai aur Allah Ta'ala ke irshaad ka matlab yeh hai ke Quraish ko yeh ni'mat isi ghar ki badolat haasil hui hai, aur woh khud maante hain ke woh 360 but is ke Rab nahi hain jin ki yeh pooja kar rahe hain, balki sirf Allah hi iska Rab hai. Isi ne unhein Ashab-e-Feel ke hamlay se bachaya. Isi se unhoon ne Abraha ki fauj ke muqable mein madad ki dua ki thi. Is ghar ki panaah mein aane se pehle jab woh Arab mein muntashir thay to unki koi haisiyat na thi. Arab ke aam qabail ki tarah woh bhi ek nasal ke bikhrey huey groh thay. Magar jab woh Makkah mein is ghar ke gird jama huay aur is ki khidmat anjaam dene lagay to saaray Arab mein mohtaram ho gaye. Aur har taraf un ke tijarati qaflay bekhof o khatar aane jaane lagay. Pas unhein jo kuch bhi naseeb hua hai is ghar ke Rab ki badolat naseeb hua hai, is liye isi ki un ko ibadat karni chahiye.

ﭞ ﭟ ﭠ ﭡ ﭢ ﭣ ﭤ ﭥ

4: Jisne unhein bhook se bacha kar khane ko diya 4 aur khauf se bacha kar aman ata kiya. 5

Tafseer:

Surah Al-Quraysh 4

Yeh ishaara hai is taraf ke Makkah mein anay se pehle jab Quraysh Arab mein muntashir thay to bhookhon mar rahe thay. Yahaan anay ke baad in ke liye rizq ke darwaazay khulte gaye aur in ke haq mein Hazrat Ibrahim (A.S) ki woh dua harf ba harf poori hui ke "Aey Parwardigaar, main ne apni aulaad ke aik hisson ko tere mohtaram ghar ke paas aik bay-aab-o-giyah waadi mein la basaaya hai taake yeh namaz qayam karen, pas tu logon ke dilon ko in ka mushtaaq bana aur inhein khanay ko phal de" (Ibrahim: Ayah 37).

Surah Al-Quraysh 5

Yani jis khauf se Arab ki sarzameen mein koi mehfooz nahi hai, us se yeh mehfooz hain. Arab ka haal is daur mein yeh tha ke poore mulk mein koi basti aisi na thi jiske log raton ko chain se so sakte hon, kyun ke har waqt unhein yeh khatka laga rehta tha ke na maloom kab koi ghaarhatgar giroh achanak us par chhapa maar de. Koi shakhs aisa na tha jo apne qabeelay ke hudood se bahar qadam rakhne ki himmat kar sake, kyun ke ikka dukka aadmi ka zinda bach kar wapas aajana, ya giraftaar ho kar ghulaam ban janay se mehfooz rehna goya amr e muhhaal tha. Koi qafla aisa na tha jo itminaan se safar kar sake, kyun ke raaste mein jagah jagah us par daaka padnay ka khatra tha, aur raaste bhar ke ba-asar qabayli sardaron ko rishwaten de kar tijarati qaflay bakhairiyat guzarte thay. Magar Quraysh Makkah mein bilkul mehfooz thay, unhein kisi dushman ke hamlay ka khatra na tha. Un ke chhotay aur baray har tarah ke qaflay mulk ke har hissay mein aatay jatay thay, koi yeh maloom ho janay ke baad ke qafla haram ke khadimon ka hai, unhein chedne ki jurat na kar sakta tha. Had yeh hai ke akela Qurayshi bhi agar kahin se guzar raha ho aur koi us se t'aruzz kare to sirf lafz "Harami" ya "Ana min Haram Allah" keh dena kaafi hota tha, yeh suntay hi uthay huay haath ruk jatay thay.