SURAH No. 107
AL-MA'UN
Naam
Aakhri aayat ke aakhri lafz Al-Ma'oon ko is surat ka naam qaraar diya gaya.
Zamana Nuzool
Ibn Marduwiah ne Ibn Abbas aur Ibn Zubair (RA) ka qawl naqil kiya hai ke ye
surah Makki hai aur yehi qawl Ata aur Jabir ka bhi hai. Lekin Abu Hayyan ne
Al-Bahr Al-Muhit mein Ibn Abbas aur Qatada aur Dhuhak ka ye qawl naqil kiya hai
ke ye Madinah mein nazil hui. Is surat ke andar ek dakheli shahaadat aisi
maujood hai jo iske Madani hone par dalalat karti hai. Aur wo ye hai ke is mein
un namaz parhne walon ko tabahi ki wa'id sunai gayi hai jo apni namazon se
ghaflat barat te aur dikhawa ke liye namaz parhte hain. Munafiqeen ki ye qism
Madinah mein hi payi jati thi, kyunki wahi Islam aur Ahl-e-Islam ko ye quwat hasil
hui thi ke bohat se logon ko maslaha'n iman lana pada tha aur wo majbooran
masjid mein aate the, jamaat mein shamil hote the aur dikhawa ki namazain
parhte the taake unhein Musalmanon mein shumar kiya jaye. Iske baraks Makkah
mein aise halaat saray se maujood hi na the ke wahan kisi ko dikhawa ki namaz
parhna padta. Wahan to Ahl-e-Iman ke liye namaz-e-jamaat ka ehtehaam bhi
mushkil tha. Unhein chhup chhup kar namaz parhni padti thi aur koi alaania
parhta to jaan par khel kar parhta tha. Munafiqeen ki jo qism wahan payi jati
thi wo riyaakarana iman laane aur dikhawa ki namazain parhne walon ki nahi,
balki un logon ki thi jo Rasulullah (SAW) ke barsar haq hone ko jaan aur maan
gaye the, magar un mein se koi apni riyasat aur wajahath aur mashikhat ko barqarar
rakhne ki khatir Islam qubool karne se gurez kar raha tha aur koi ye khatar mol
lene ke liye tayar na tha ke Musalman ho kar un musaa'ib mein mubtala ho jaye
jin mein wo iman lane walon ko apni aankhon ke samne mubtala hote dekh raha
tha. Makki dor ke munafiqeen ki ye halat Surah Ankabut aayat 10 – 11 mein bayan
ki gayi hai.
Mauzoo aur Mazmoon
Is ka mauzoo ye batana hai ke aakhirat par iman na lana insaan ke andar kis
qism ke ikhlaq paida karta hai. Aayat 2 aur 3 mein un kafaar ki halat bayan ki
gayi hai jo alaania aakhirat ko jhutlate hain aur aakhri char aayat mein un
munafiqeen ka haal bayan kiya gaya hai jo zahiran Musalman hain magar dil mein
aakhirat aur is ki jaza-o-saza aur is ke thawab-o-aqba ka koi tasawwur nahi
rakhte. Majmuu'i tor par dono qism ke girohon ke tarz-e-amal ko bayan karne se
maqsood ye haqeeqat logon ke zehan nashain karna hai ke insaan ke andar ek
mazboot aur mustahkam paakiza kirdar aqeedah-e-aakhirat ke baghair paida nahi
ho sakta.
﷽
ﭦ ﭧ ﭨ ﭩ ﭪ
1: Tumne dekha 1 us shaks ko jo aakhirat ki jaza 2 o saza ko jhutlata hai? 3
Tafseer:
Surah
Al-Ma'un 1
Tum ne dekha ka khitab bazahir Nabi ﷺ se hai magar Quran ka andaaz bayan yeh hai
ke aise mauqe par woh aam tor par har sahib-e-aql aur sochne samajhne wale
shakhs ko mukhatib karta hai. Aur dekhne ka matlab aankhon se dekhna bhi hai,
kyun ke aage logon ka jo haal bayan kiya gaya hai woh har dekhne wala apni
aankhon se dekh sakta hai, aur is ka matlab jaana, samajhna aur ghor karna bhi
hai. Arabi ki tarah Urdu mein bhi dekhne ka lafz is doosre ma'ani mein istemal
hota hai. Maslan hum kehte hain ke "main dekh raha hoon" aur matlab
yeh hota hai ke main jaanta hoon ya mujhe khabar hai. Ya maslan hum kehte hain
ke "zara yeh bhi to dekho" aur matlab yeh hota hai ke zara is baat
par bhi ghor karo. Pas agar lafz اَرَءَيْتَ ko is doosre ma'ani mein liya jaye to ayat
ka matlab yeh hoga ke "jaante ho woh kaisa shakhs hai jo jazaa-o-saza ko
jhutlata hai?" ya "tum ne ghor kiya is shakhs ke haal par jo
jazaa-e-aamaal ki takzib karta hai?"
Surah
Al-Ma'un 2
Asal mein يُكَذِّبُ بالدِّيْنِ farmaya gaya hai. الدین ka lafz Quran ki istilah mein aakhirat ki
jazaa-e-aamaal ke liye bhi istemal hota hai aur deen Islam ke liye bhi. Lekin
jo mazmoon aage bayan hua hai us ke saath pehle ma'ani hi zyada munasibat
rakhte hain. Halankeh doosre ma'ani bhi silsila-e-kalaam se ghair mutabiq nahi
hain. Ibn Abbas ne doosre ma'ani ko tarjeeh di hai, aur aksar mufassireen pehle
ma'ani ko tarjeeh dete hain. Agar pehli ma'ani liye jayein to poori Surah ke
mazmoon ka matlab yeh hoga ke aakhirat ke inkaar ka aqeeda insaan mein yeh
seerat o kirdar paida karta hai. Aur doosre ma'ani liye jayein to poori Surah
ka madda deen-e-Islam ki ikhlaaqi ahmiyat wazeh karna qarar paayega. Yani
kalaam ka maqsood yeh hoga ke Islam is ke bar'aks seerat o kirdar paida karna
chahta hai jo is deen ka inkaar karne walon mein pai jaati hai.
Surah
Al-Ma'un 3
Andaaz-e-kalaam se mehsoos hota hai ke yahan is sawal se baat ka aaghaz karne
ka maqsad yeh poochna nahi hai ke tum ne is shakhs ko dekha hai ya nahi, balki
sama'a ko is baat par ghor karne ki dawat dena hai ke aakhirat ki jazaa-o-saza
ka inkaar insaan mein kis qism ka kirdar paida karta hai, aur isay yeh jaanne
ka khwahishmand banana hai ke is aqeeda ko jhutlane wale kaise log hote hain
taake woh imaan bil-aakhirah ki ikhlaaqi ahmiyat samajhne ki koshish kare.
ﭫ ﭬ ﭭ ﭮ ﭯ
2: Wahi to hai 4 jo yateem ko dhakkay deta hai. 5
Tafseer:
Surah Al-Ma'un 4
Asal mein "Fadhālikal-lazī" farmaiyā gaya hai. Is fiqray mein
"F" aik poore jumlay ka mafhoom ada karta hai. Is ke ma'ānī yeh hain
ke "agar tum nahin jān'tay to tumhain maloom ho ke wahi to hai jo" ya
phir yeh is ma'ānī mein hai ke "apne isi inkaar-e-ākhirat ki wajah se woh
aisa shakhs hai jo".
Surah Al-Ma'un 5
Asal mein "Yadu'u-l-yateem" ka fiqra istemal hua hai jis ke kai
ma'ānī hain. Aik yeh ke woh yateem ka haq maar khata hai aur is ke baap ki
chhori hui virasat se be-dakhil kar ke ise dhakke maar kar nikaal deta hai.
Doosra yeh ke yateem agar is se madad maangne aata hai to rahm khane ke bajaye
ise dhatkar deta hai aur phir bhi agar woh apni pareshan haali ki buniyad par
rahm ki umeed liye hue khada rahe to ise dhakke de kar daf'a kar deta hai.
Teesra yeh ke woh yateem par zulm dhrata hai, maslan agar is ke ghar mein agar
iska apna hi koi rishtedar yateem ho to is ke naseeb mein saare ghar ki
khidmatgari karne aur baat baat par chhidiyaan aur thokkriyaan khane ke siwa
kuch nahin hota. Ilawa barain is fiqray mein yeh ma'ānī bhi poshida hain ke is
shakhs se kabhi kabhaar yeh zalimana harkat sarzad nahin hoti, balke is ki
aadat aur iska mustaqil rawaya yeh hai. Ise yeh ehsaas hi nahin hai ke yeh koi
bura kaam hai jo woh kar raha hai. Balke woh bade itminan ke saath yeh rawaya
ikhtiyar kiye rakhta hai aur samajhta hai ke yateem aik be-baas aur
be-yaar-o-madadgaar makhluq hai, is liye koi harj nahin agar is ka haq maar
khaya jaye. Ya ise zulm-o-sitam ka takhta mashq bana kar rakha jaye ya woh
madad maangne ke liye aaye to ise dhatkar diya jaye.
Is silsile mein aik bara ajeeb waqiya Qazi Abu al-Hasan al-Ma'wardi ne apni
kitab "A'lam al-Nubuwwah" mein likha hai. Abu Jahl aik yateem ka wasi
tha. Woh bacha aik roz is halat mein is ke paas aaya ke is ke badan par kapray
tak nahin the aur is ne iltija ki ke is ke baap ke chhode hue maal mein se woh
isay kuch de de. Magar is zalim ne is ki taraf tawajjuh tak nahin ki aur woh
khade khade aakhir kar mayoos ho kar palat gaya. Quraysh ke sardaron ne
azaar-e-rah-shararat is se kaha ke Muhammad ﷺ ke paas ja kar shikayat kar, woh Abu Jahl se sifarish kar ke
tujhe tera maal dilwa denge. Bacha bechara nawaqif tha ke Abu Jahl ka huzoor se
kya ta'alluq hai aur yeh badbakht isay kis gharaz ke liye yeh mashwara de rahe
hain, woh seedha huzoor ke paas pohanch gaya aur apna haal aap se bayan kiya.
Aap usi waqt uth khade hue aur isay saath le kar apne bad tareen dushman Abu
Jahl ke haan tashrif le gaye. Aap ko dekh kar us ne aap ka istikbaal kiya aur
jab aap ne farmaiya ke is bachay ka haq isay de do, to woh foran maan gaya aur
is ka maal la kar isay de diya. Quraysh ke sardaar taq mein lage hue the ke
dekhein in dono ke darmiyan kya maamla pesh aata hai. Woh kisi mazedar jharak
ki umeed kar rahe the. Magar jab unhoon ne yeh maamla dekha to hairan ho kar
Abu Jahl ke paas aaye aur isay ta'na diya ke tum bhi apna deen chhod gaye. Us
ne kaha Khuda ki qasam, maine apna deen nahin chhoda, magar mujhe aisa mehsoos
hua ke Muhammad ﷺ ke daain aur baain aik aik harbah hai jo mere andar ghus jayega
agar maine zara bhi un ki marzi ke khilaf harkat ki. Is waqiya se na sirf yeh
maloom hota hai ke is zamane mein Arab ke sab se zyada taraqqi yafta aur
mu'azzaz qabeelon tak ke bade bade sardaron ka yateemon aur doosre
be-yaar-o-madadgaar logon ke saath kya sulook tha, balke yeh bhi maloom hota
hai ke Rasool Allah ﷺ kis buland ikhlaq ke maalik the aur aap ke is ikhlaq ka aap ke
bad tareen dushmanon tak par kya raab tha. Isi qism ka aik waqiya hum is se
pehle Tafheem-ul-Quran, Jild 3, Safha 146 par naqil kar chuke hain, jo Huzoor
ke is zabardast ikhlaqi raab par dalalat karta hai jis ki wajah se kafar
Quraysh aap ko jadugar kehte the.
ﭰ ﭱ ﭲ ﭳ ﭴ ﭵ
3: Aur miskeen ka
khana 6 dene par nahin uksata. 7
Tafseer:
Surah Al-Ma'un 6
Itaam
al-Miskin nahi balkay Ta'am al-Miskin ke alfaaz istemal kiye gaye hain.
Agar Itaam
Miskin kaha gaya hota to ma'ni yeh hote ke woh miskin ko khana
khilane par nahi aksata. Lekin Ta'am al-Miskin ke ma'ni yeh hain ke woh miskin ka
khana dene par nahi aksata. Bilafaz dosray jo khana miskin ko diya jata hai woh
dene wale ka khana nahi balkay isi miskin ka khana hai, woh is ka haq hai jo
dene wale par a'aid hota hai, aur dene wala koi bakhshish nahi de raha hai
balkay is ka haq ada kar raha hai, yahi baat hai jo Surah Dhariyat ayat 19 mein
farmayi gayi hai ke وَفِيْٓ اَمْوَالِهِمْ حَقٌّ لِّلسَّاۗىِٕلِ
وَالْمَحْرُوْمِ " aur un ke maalon mein sa'il aur
mahroom ka haq hai."
Surah Al-Ma'un 7
La
Yahuzz ka matlab yeh hai ke woh shakhs apne nafs ko bhi is kaam
par aamada nahi karta, apne ghar walon ko bhi yeh nahi kehta ke miskin ka khana
diya karein, aur doosre logon ko bhi is baat par aksa taake muashray mein jo
ghareeb aur mohtaaj log bhookay mar rahe hain un ke haq pehchaanain aur unki
bhookh mitaane ke liye kuch karein.
Yeh Allah Ta'ala ne sirf do numayan tareen misaalain de kar dar asal yeh bataya
hai ke inkaar aakhirat logon mein kisi qisam ki ikhlaqi buraiyan paida karta
hai. Asal maqsood in do hi baaton par giraft karna nahi hai ke aakhirat ko na
maanne se bas yeh do kharabiyan paida hoti hain ke log yatimon ko dhutkartay
hain aur miskinon ka khana dene par nahi aksatay. Balkay jo beshumar kharabiyan
is gumrahi ke nateeje mein roonma hoti hain un mein se do aisi cheezain bator
namoona pesh ki gayi hain jin ko har shareef al-taba aur saleem al-fitrat
insaan maane ga ke woh nihayat qabeel ikhlaqi razail hain. Is ke sath yeh baat
bhi zehan nasheen karni maqsood hai ke agar yeh hi shakhs Khuda ke huzoor apni
hazri aur jawab dehi ka qail hota to is se aisi kamina harkatein sarzid na hoti
ke yatim ka haq maare, is par zulm dhaye, is ko dhutkare, aur miskin ko na khud
khilaye na kisi se yeh kahe ke is ka khana is ko do. Aakhirat ka yaqeen rakhne
walon ke a'faas to woh hain jo Surah Asr aur Surah Balad mein bayan kiye gaye
hain ke وَتَوَاصَوْا بالْمَرْحَمَةِ (woh aik doosray ko
Khalq Khuda par rahm khane ki naseehat karte hain) aur وَتَوَاصَوْا بالْحَقِّ (woh aik doosray ko haq parasti aur adaaye
haqooq ki naseehat karte hain).
ﭶ ﭷ ﭸ
4: Phir tabahi
hai un namaz padhne walon ke liye 8
Tafseer:
Sura Al-Ma'un 8
Fawaylullil-Musalleen
ke alfaaz istemal kiye gaye hain. Yahaan F is ma'ni mein hai ke khule khule
munkir-e-Aakhirat ka haal to yeh tha jo abhi tum ne suna, ab zara un munafiqon
ka haal bhi dekho jo namaz parhne wale giroh, yaani Musalmanon mein shamil
hain. Woh chonke bazahir Musalman hone ke bawajood Aakhirat ko jhoot samajhte
hain, is liye zara dekho ke woh apne liye kis tabahi ka samaan kar rahe hain.
Musalleen
ke ma'ni to "namaz parhne walon" ke hain, lekin jis silsile-e-kalaam
mein yeh lafz istemal hua hai aur aage un logon ki jo sifat bayan ki gayi hain
un ke lehaaz se is lafz ke ma'ni darhaqeeqat namazi hone ke nahin balki
ahl-e-salawat, yaani Musalmanon ke giroh mein shamil hone ke hain.
ﭹ ﭺ ﭻ ﭼ ﭽ
ﭾ
5: Jo apni namaz
se gaflat barat-te hain. 9
Tafseer:
Surah Al-Ma'un 9
"Fii Salahihim Sahoon" nahi kaha gaya balki "An Salahihim
Sahoon" kaha gaya hai. Agar "Fi Salawatihim" ke alfaaz istemal
hotay to matlab yeh hota ke wo apni namaz mein bhoolte nahi. Lekin namaz parhte
parhte kuch bhool jana Shari'at mein nifaq to darkinar gunaah bhi nahi hai,
balki saray se koi aib ya qabil-e-giraft baat tak nahi hai. Khud Nabi ﷺ ko bhi kisi waqt namaz mein bhool lahiq
hui hai. Aur Hazrat ne is ki talaafi ke liye Sajda Sahv ka tareeqa muqarrar
farmaya hai.
Is ke bar'aks "An Salahihim Sahoon" ke ma'ani yeh hain
ke wo apni namaz se ghafil hain. Namaz padhi to aur nahi padhi to, dono ki un
ki nazar mein koi ahmiyat nahi hai. Kabhi parhte hain aur kabhi nahi parhte.
Parhte hain to is tarah ke namaz ke waqt ko taalte rehte hain aur jab wo bilkul
khatam hone ke qareeb hota hai to uth kar char thonkain maar lete hain. Ya
namaz ke liye uthte hain to be-dili ke saath uthte hain aur badal-na-kahast
parh lete hain jaise koi museebat hai jo un par nazil ho gayi hai. Kapron se
khelte hain, jumayiyan lete hain, Khuda ki yaad ka koi shaiyba tak un ke andar
nahi hota. Puri namaz mein na un ka yeh ehsaas hota hai ke wo namaz parh rahe
hain aur na yeh khayal rehta hai ke unhone kya padha hai. Parh rahe hote hain
namaz aur dil kahin aur pada rehta hai. Maar maar is tarah parhte hain ke na
qiyam theek hota hai na rukoo na sujood. Bas kisi na kisi tarah namaz ki si
shakl bana kar jaldi se jaldi farigh hone ki koshish karte hain. Aur bohot se
log to aise hain ke kisi jagah phans gaye to namaz parh li, warna is ibadat ka
koi maqam un ki zindagi mein nahi hota, namaz ka waqt aata hai to unhein
mehsoos tak nahi hota ke yeh namaz ka waqt hai. Moazzin ki aawaaz kaan mein
aati hai to unhein yeh khayal tak nahi aata ke yeh kya pukar raha hai, kis ko
pukar raha hai aur kis liye pukar raha hai. Yahi aakhirat par imaan na hone ki
alamat hai. Kyunki darasal Islam ke mud'aaon ka yeh tarz-e-amal is wajah se
hota hai ke wo na namaz parhne par kisi jaza ke qail hain aur na unhein is baat
ka yaqeen hai ke na parhne par koi saza milegi. Isi bana par Hazrat Anas bin
Malik aur Ata bin Dinar kehte hain ke Khuda ka shukr hai usne "Fii
Salahihim Sahoon" nahi balki "An Salahihim Sahoon" farmaya. Yani
hum namaz mein bhoolte to zaroor hain magar namaz se ghafil nahi hain is liye
hamara shumaar munafiqoon mein nahi hoga.
Qur'an Majeed mein munafiqeen ki is kefiyat ko doosri jagah yun
bayan kiya gaya hai ke:
"Wala ya'toona alssalāta illā wahum kusālā wala yunfiqoona
illā wahum kārihoon."
"Wo namaz ke liye nahi aate magar kismasate huye aur (Allah ki rah mein) kharch
nahi karte magar badal nakhwasta." (Al-Tawbah 54)
Rasulullah ﷺ farmate hain: "Tilka
salātu al-munāfiq, tilka salātu al-munāfiq, tilka salātu al-munāfiq yajlisu
yaraqibu al-shams hatta izā kānat bayna qarnayi al-shayṭān qāma faqara arbaʿan
lā yadhkuru Allaha fīhā illā qalīlan."
"Yeh munafiq ki namaz hai, yeh munafiq ki namaz hai, yeh munafiq ki namaz
hai. Asar ke waqt baitha sooraj ko dekhta rehta hai, yahaan tak ke jab wo
shaytan ke dono seenon ke darmiyan pahunch jata hai (yaani ghuroob ka waqt aajata
hai) to uth kar chaar thongain maar leta hai jin mein Allah ko kam hi yaad
karta hai." (Bukhari, Muslim, Musnad Ahmad)
Hazrat Sa'ad bin Abi Waqqas se unke sahibzaade Mus'ab bin Sa'ad
riwayat karte hain ke: "Maine Rasulullah ﷺ se un logon ke bare mein poocha tha jo
namaz se ghaflat baratte hain. Aap ne farmaya ke yeh wo log hain jo namaz ko is
ka waqt taal kar parhte hain." (Ibn Jarir, Abu Ya'la, Ibn al-Mundhir, Ibn
Abi Hatim, Tabarani fil-Awsat, Ibn Marduwiya, Bayhaqi fil-Sunan)
Yeh riwayat Hazrat Sa'ad ke apne qawl ki haisiyat se bhi mawqoofan
naql hui hai aur iski sanad zyada qawi hai. Rasulullah ﷺ ke irshad ki haisiyat se iski marfoo'an
riwayat ko Bayhaqi aur Hakim ne za'eef qarar diya hai.
Hazrat Mus'ab
ki doosri riwayat yeh hai ke unhon ne apne walid majid se poocha ke: "Kya
aap ne is aayat par ghoor farmaya? Kya iska matlab namaz ko chhod dena hai? Ya
is se murad namaz parhte waqt aadmi ka khayal kahin aur chala jana hai? Khayal
bat janay ki haalat hum mein se kisi par nahi guzarti?"
Unhon ne jawab diya:
"Nahi, is se murad namaz ke waqt ko zaya karna aur usay der kar ke parhna
hai." (Ibn Jarir, Ibn Abi Shaybah, Abu Ya'la, Ibn al-Mundhir, Ibn
Marduwiya, Bayhaqi fil-Sunan)
Is maqam par yeh baat samajh leni chahiye ke namaz mein doosre
khayalat ka aajana aur cheez hai aur namaz ki taraf kabhi mutawajjah hi na hona
aur ismein hamesha doosri baatein hi sochte rehna bilkul doosri cheez hai.
Pehli haalat to bashariat ka taqaza hai, bila iraada doosre khayalat a hi jate
hain, aur momin ko jab bhi yeh ehsaas hota hai ke namaz se uski tawajju hatt
gayi hai to wo phir koshish karke iski taraf mutawajjah ho jata hai. Doosri
haalat namaz se ghaflat baratne ki tareef mein aati hai, kyunke ismein aadmi
sirf namaz ki warzish kar leta hai, Khuda ki yaad ka koi iraada uske dil mein
nahi hota, namaz shuru karne se salam phairne tak ek lamha ke liye bhi uska dil
Khuda ki taraf mutawajjah nahi hota, aur jin khayalat ko liye hue wo namaz mein
daakhil hota hai unhi mein mustaghriq rehta hai.
ﭿ ﮀ ﮁ ﮂ
6: Jo riya kari
(dikhawa) karte hain. 10
Tafseer:
Surah Al-Ma'un 10
Yeh fiqrah aik mustaqil fiqrah bhi ho sakta hai aur pehle fiqray se mutaliq
bhi. Agar isay aik mustaqil fiqrah qaraar diya jaye to iska matlab yeh hoga ke
koi neik kaam bhi woh khales niyat ke saath Khuda ke liye nahi karte balki jo
kuch karte hain dusron ko dikhane ke liye karte hain taake unki tareef ho, log
unko neik-o-kar samjhein, unke kaar-e-khair ka dhandora duniya mein pate, aur
iska faida kisi na kisi soorat mein unhein duniya hi mein hasil ho jaye. Aur
agar iska taluq pehle fiqray ke saath maana jaye to matlab yeh hoga ke woh
dikhaway ki namazain parhte hain. Mufassireen ne bal-‘ummum doosray hi ma’ni ko
tarjeeh di hai kyunke pehli nazar mein yahi mehsoos hota hai ke iska taluq
pehle fiqray se hai. Ibn Abbas farmate hain, "Is se muraad munafiqeen hain
jo dikhaway ki namaz parhte the, agar doosray log maujood hote to parh lete aur
koi dekhne wala na hota to nahi parhte the." Doosri riwayat mein unke
alfaaz yeh hain, "Tanha hote to na parhte aur a'laniah parh lete
the." (Ibn Jareer, Ibn Al-Mundhir, Ibn Abi Hatim, Ibn Marduwiah, Baihaqi
fi al-Shu’ab) Quran Majid mein bhi munafiqeen ki yeh halat bayan ki gayi hai ke
"Wa idha qamu ila al-salati qamu kusala, yura'oonan nas wa la yadhkuroona
Allah illa qaleelan" aur jab woh namaz ke liye uthte hain to kasmaate hue
uthte hain, logon ko dikhate hain aur Allah ko kam yaad karte hain. (An-Nisa
142)
ﮃ ﮄ ﮅ
7: Aur mamuli zarurat ki cheezein 11 (logon ko) dene se gurez karte hai.
Tafseer:
Surah Al-Ma'un 11
Asal mein lafz "Ma'un" istemal hua hai. Hazrat Ali, Ibn Umar, Sa'id
ibn Jubair, Qatadah, Hasan Basri, Muhammad ibn Hanifiyyah, Zuhak, Ibn Zayd,
Ikramah, Mujahid, Ata aur Zahri rahimahumullah ka qoul yeh hai ke is se muraad
Zakat hai. Ibn Abbas, Ibn Mas'ud, Ibrahim Nakha'i, Abu Malik, ؓ, aur bohat se
doosre hazraat ka qoul hai ke is se muraad aam zaroorat ki ashiya, misaal
handi, dol, kulhari, tarazoo, namak, pani, aag, chakhmak (jin ki janashin ab
diya salai hai) waghera hain jo aam tor par log ek doosre se aariyah maangte
rahte hain. Sa'id ibn Jubair aur Mujahid ka bhi ek qoul isi ki ta'id mein hai.
Hazrat Ali ka bhi ek qoul yeh hai ke is se muraad Zakat bhi hai aur yeh chhoti
chhoti aam zarooriyat ki cheezen bhi. Ikramah se Ibn Abi Hatim ne naqil kiya
hai ke Ma'un ka aala martaba Zakat hai aur adna tareen martaba yeh hai ke kisi
ko chhalni, dol ya sui aariyah di jaye. Hazrat Abdullah ibn Mas'ud ؓ farmaate
hain ke hum as'hab Muhammad ﷺ yeh kaha karte the (aur kuch riwayaat mein hai ke Huzoor ke
ahd-e-mubarak mein yeh kaha karte the) ke Ma'un se muraad handi, kulhari, dol,
tarazoo, aur aisi hi doosri cheezen mustaar dena hai (Ibn Jarir, Ibn Abi
Shaybah, Abu Dawood, Nasai, Bazar, Ibn al-Mundhir, Ibn Abi Hatim, Tabarani fi
al-Awasit, Ibn Marduyah, Bayhaqi fi al-Sunan, Sa'd ibn Iyadh naamon ke tasreeh
ke baghair qareeb qareeb yahi qoul Rasulullah ﷺ ke sahaba se naqil karte hain jis ke ma'ani yeh hain ke unhon
ne muta'addid sahaba se yeh baat suni thi (Ibn Jarir, Ibn Abi Shaybah).
Dailami, Ibn Asakir aur Abu Naim ne Hazrat Abu Hurairah ki ek riwayat naqil ki
hai jis mein wo kehte hain ke khud Rasulullah ﷺ ne is ayat ki yeh tafseer bayan farmai ke is se muraad kulhari
aur dol aur aisi hi doosri cheezen hain. Agar yeh riwayat sahi hai to ghaliban
yeh doosre logon ke ilm mein na aayi hogi, warna mumkin na tha ke phir koi
shakhs is ayat ki koi aur tafseer karta.
Asal baat yeh hai ke Ma'un chhoti aur qaleel cheez ko kehte hain jismein
logon ke liye koi manfa'at ya faida ho. Is ma'ni ke lehaz se Zakat bhi Ma'un
hai, kyunki wo bohot se maal mein se thoda sa maal hai jo gareebon ki madad ke
liye duniya hota hai, aur wo doosri aam zaroorat ki ashiya ki bhi Ma'un hain
jin ka zikar Hazrat Abdullah ibn Mas'ud aur un ke hum khayal hazraat ne kiya
hai. Aksar mufassirin ka khayal yeh hai ke Ma'un ka itlaq un tamam chhoti
chhoti cheezon par hota hai jo aadatan humsaye ek doosre se maangte rahte hain.
Un ka maangna koi zillat ki baat nahi hota, kyunki gareeb aur ameer sab hi ko
kisi na kisi waqt in ki zaroorat pesh aati rahti hai. Balke aisi cheezon ko
dene se bakhil rehna ikhlaqan ek zaleel harkat samjha jata hai, aam tor par
aisi cheezen bajaye khud baqi rehti hain aur humsaye un se kaam le kar unhein
joon ka toon wapas de dete hain. Isi Ma'un ki tareef mein yeh bhi aata hai ke
kisi ke hahan mehman aayen aur wo humsaye se charpai ya bistar maang le, ya koi
apne humsaye ke tanur mein apni roti paka lene ki ijaazat maange. Ya koi kuch
dinon ke liye bahar ja raha ho aur hifazat ke liye apna koi qeemati samaan
doosre ke hahan rakhwana chahe. Pas ayat ka maqsood yeh batana hai ke aakhirat
ka inkaar aadmi ko itna tang dil bana deta hai ke wo doosron ke liye koi
mamooli ihsar karne ke liye bhi tayyar nahi hota.
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