SURAH NO. 108 -
AL-KAWTHAR
Naam
"Inna a'ataynaka al-kawthar" ke lafz "al-kawthar" ko iska
naam qarar diya gaya hai.
Zamana-e-Nuzool
Ibn Marduwayah ne Hazrat Abdullah bin Abbas, Hazrat Abdullah bin Zubair aur
Hazrat Ayesha Siddiqah (رض) se naql kiya hai ke
yeh surah Makki hai. Kalbi aur Maqatil bhi isay Makki kehte hain aur jumhoor
mufassirin ka qoul bhi yahi hai. Lekin Hazrat Hasan Basri, Ikrimah, Mujahid aur
Qatadah isay Madani qarar dete hain. Imam Suyuti ne Itqan mein isi qoul ko
sahih thehraya hai, aur Imam Nawawi ne Sharh Muslim mein isi ko tarjeeh di hai.
Wajah is ki woh riwayat hai jo Imam Ahmad, Muslim, Abu Dawood, Nasai, Ibn Abi
Shaibah, Ibn Marduwayah aur Baihaqi waghera muhaddithin ne Hazrat Anas bin
Malik se naql ki hai ke huzoor ﷺ hamare darmiyan tashreef farma the. Itne
mein aap par kuch oongh si taari hui, phir aap ne muskurate huey sar mubarak
uthaya. Ba'az riwayat mein hai ke logon ne poocha aap kis baat par tabassum
farma rahe hain? Aur ba'az mein hai ke aap ne khud logon se farmaya is waqt
mere upar ek surah nazil hui hai. Phir Bismillah-ir-Rahman-ir-Raheem parh kar
aap ne Surah Kawthar parhi. Us ke baad aap ne poocha jaante ho Kawthar kya hai?
Logon ne arz kiya Allah aur us ka Rasool zyada maloom rakhte hain. Farmaya woh
ek nehr hai jo mere Rab ne mujhe jannat mein ata ki hai. Is riwayat se is surah
ke Madani hone par is wajah se istidlal kiya gaya hai ke Hazrat Anas (رض) Makkah mein nahi balki Madinah mein the,
aur unka yeh kehna ke hamari mojoodgi mein yeh surah nazil hui, is baat ki daleel
hai ke yeh Madani hai. Magar pehle to unhi Hazrat Anas se Imam Ahmad, Bukhari,
Muslim, Abu Dawood, Tirmidhi aur Ibn Jarir ne yeh riwayat naql ki hai ke jannat
ki yeh nehr (Kawthar) Rasool Allah ﷺ ko Mi'raj mein dikhayi ja chuki thi, aur
sab ko maloom hai ke Mi'raj hijrat se pehle Makkah mein hui thi. Doosre, jab
Mi'raj mein aap ko Allah ta'ala ke is atiyah ki na sirf khabar di ja chuki thi
balki is ka mushahida bhi kara diya gaya tha to koi wajah na thi ke huzoor ko
is ki khushkhabri dene ke liye Madinat-ul-Tayyibah mein Surah Kawthar nazil ki
jati. Teesre, agar sahaba ke ek majma mein huzoor ﷺ ne khud Surah Kawthar ke nazool ki khabar
di hoti jo Hazrat Anas (رض) ki mazkurah baala
riwayat mein bayan hui hai aur is ka matlab yeh hota ke pehli martaba yeh surah
isi waqt nazil hui hai, to kis tarah mumkin tha ke Hazrat Ayesha, Hazrat
Abdullah bin Abbas aur Hazrat Abdullah bin Zubair (رض) jaise ba-khabar sahaba is surah ko Makki
qarar dete aur jumhoor mufassirin is ke Makki hone ke qael ho jaate? Is maamla
par ghaur kiya jaye to Hazrat Anas ki riwayat mein khala saaf mehsoos hota hai
ke is mein yeh tafseel bayan nahi hui hai ke jis majlis mein huzoor ﷺ ne yeh baat irshad farmaayi thi us mein
pehle se kya guftagu chal rahi thi. Mumkin hai ke us waqt huzoor ﷺ kisi maslay par kuch irshad farma rahe
hon, is ke doran mein wahi ke zariye aap ko muttala kiya gaya ho ke is maslay
par Surah Kawthar se roshni parti hai, aur aap ne isi baat ka zikar yun farmaya
ho ke mujh par yeh surah nazil hui hai. Is qism ke waqiyat muta'addid moqay par
pesh aaye hain jinki buniyad par mufassirin ne ba'az ayat ke muta'liq kaha hai
ke woh do martaba nazil hui hain. Is doosray nazool ka matlab dar-haqeeqat yeh
hota hai ke ayat to pehle nazil ho chuki thi, magar doosri baar kisi moqay par
huzoor ﷺ ko bi-zariye wahi usi ayat ki taraf
tawajju dilayi gayi. Aisi riwayat mein kisi ayat ke nazool ka zikar yeh faisla
karne ke liye kaafi nahi hota ke woh Makki hai ya Madani, aur us ka asal nazool
fil-waq'a kisi zamane mein hua tha. Hazrat Anas (رض) ki yeh riwayat agar shak paida karne ke
moqe na ho to Surah Kawthar ka poora mazmoon bajaye khud is amar ki shahadat
deta hai ke yeh Makkah Moazzamah mein nazil hui thi aur us zamane mein nazil
hui thi jab huzoor ﷺ ko intihaayi dil shikan haalaat se saabit
tha.
Tareekhi Pas-e-Manzar
Is se pehle Surah ad-Duha aur Surah ash-Sharh mein aap dekh chuke hain ke
nabuwat ke ibtedai dor mein jab Rasool Allah ﷺ shadid tareen mushkilat se guzr rahe the,
poori qaum dushmani par tuli hui thi, muzahimaton ke pahaar raste mein ha'il
the, mukhalifat ka toofan har taraf barpa tha, aur huzoor ﷺ aur aap ke chand mutthi bhar saathiun ko
door door tak kahin kamyabi ke asar nazar nahi aate the, us waqt aap ko tasalli
dene aur aap ki himmat bandhne ke liye Allah ta'ala ne muta'addid ayat nazil
farmayeen. Surah ad-Duha mein farmaya:
"Aur yaqeenan tumhare liye ba'ad ka dor (yaani har ba'ad ka
dor) pehle dor se behtar hai aur anqareeb tumhara Rab tumhein woh kuch dega
jisse tum khush ho jao ge"
Aur ash-Sharh mein farmaya:
"Aur hum ne tumhara awaaza buland kar diya"
Yani dushman tumhein mulk bhar mein badnaam karte phir rahe hain
magar hum ne un ke ali-ul-raghm tumhara naam roshan karne aur tumhein naamwari
ata karne ka samaan kar diya hai aur
"Pas haqeeqat yeh hai ke tangi ke saath farakhi bhi hai,
yaqeenan tangi ke saath farakhi bhi hai"
Yani is waqt haalaat ki sakhtiyon se pareshaan na ho, anqareeb yeh
masaib ka dor khatam hone wala hai aur kamyabiun ka dor aane hi wala hai. Aise
hi haalaat the jin mein Surah Kawthar nazil kar ke Allah ta'ala ne huzoor ﷺ ko tasalli bhi di aur aap ke mukhalifeen
ke tabaah o barbad hone ki peshingoie bhi farmayi. Quraish ke kuffar kehte the
ke Muhammad ﷺ sari qaum se kat gaye hain aur un ki
haisiyat ek bekas aur beyaaro madadgar insaan ki si ho gayi hai. Ikrimah ki
riwayat hai ke jab huzoor ﷺ nabi banaye gaye aur
aap ne Quraish ko Islam ki dawat deni shuru ki to Quraish ke log kehne lage
“Muhammad ﷺ apni qaum se kat kar aise ho gaye hain
jaise koi darakht apni jarr se kat gaya ho aur mutawaqqa yahi hai ke kuch
muddat baad woh sookh kar pewand-e-khak ho jayeinge” (hawala: Ibn Jarir).
Muhammad bin Ishaq kehte hain ke Makkah ke sardar Aas bin Wa'il Sahmi ke samne
jab Rasool Allah ﷺ ka zikar kiya jata to woh kehta “Aji
chhoro unhein, woh to ek abtar (jarr katay) aadmi hain, un ki koi aulaad narina
nahi, mar jayeinge to koi un ka naam lewa bhi na hoga”. Shamar bin Atiyyah ka
bayan hai ke Uqba bin Abi Mu'ayt bhi aisi hi baatain huzoor ﷺ ke muta'liq kaha karta tha (hawala: Ibn
Jarir). Ibn Abbas (رض) ki riwayat hai ke ek dafa Ka'b bin Ashraf
(Madinah ka yahoodi sardar) Makkah aaya to Quraish ke sardaron ne is se kaha
"Bhalla dekho to sahi, is larkay ko jo apni qaum se kat gaya hai aur
samajhta hai ke yeh hum se behtar hai, halan ke hum haj aur sidanaat aur saqayat
ke muntazim hain" (hawala: Bazzar). Isi waqia ke muta'liq Ikrimah ki
riwayat yeh hai ke Quraish walon ne huzoor ﷺ ke liye "kamzor, beyaaro madadgar aur
be-aulaad aadmi jo apni qaum se kat gaya hai" ke alfaaz istemal kiye thay
(hawala: Ibn Jarir). Ibn Sa’d aur Ibn Asakir ki riwayat hai ke Hazrat Abdullah
bin Abbas (رض) ne farmaya ke Rasool Allah ﷺ ke sabse bare sahibzada Qasim (رض) the, unse chhoti Hazrat Zainab (رض) thein, unse chhotay Hazrat Abdullah (رض) the, phir ali-tarteeb teen sahibzadiyaan
Umm Kulthum, Fatimah aur Ruqayyah (رض) thein. In mein se pehle Hazrat Qasim ka
inteqal hua, phir Hazrat Abdullah ne bhi wafat pai. Is par Aas bin Wa'il ne
kaha ke “In ki nasal khatam ho gayi, ab woh abtar hain” (yaani in ki jarr kat
gayi). Ba'az riwayat mein yeh izafa hai ke Aas ne kaha “Muhammad abtar hain, in
ka koi beta nahi hai jo in ka qa’im maqam bane, jab woh mar jayeinge to in ka
naam duniya se mit jaye ga aur in se tumhara peecha chhhoot jaye ga”. Abdul bin
Hameed ne Ibn Abbas (رض) ki jo riwayat naql ki hai us se maloom
hota hai ke huzoor ﷺ ke sahibzada Abdullah ki wafat par Abu
Jahl ne bhi aisi hi baatain kahi thein. Shamar bin Atiyyah se Ibn Abi Hatim ki
riwayat hai ke huzoor ﷺ ke is gham par khushi manate hue aise hi
kamina pan ka muzahira Uqba bin Abi Mu’ayt ne kiya tha. Ata kehte hain ke jab
huzoor ﷺ ke doosre sahibzada ka inteqal hua to
huzoor ﷺ ka apna chacha Abu Lahab (jis ka ghar
bilkul huzoor ﷺ ke ghar se muttasil tha) dora hua
mushrikeen ke paas gaya aur un ko yeh “khushkhabri” di ke “aaj raat Muhammad
la-aulad ho gaye ya in ki jarr kat gayi”. Yeh the woh intihaayi dil-shikan
haalaat jin mein Surah Kawthar huzoor ﷺ par nazil ki gayi. Quraish is liye aap se
bigar gaye the ke aap sirf Allah hi ki bandagi o ibadat karte the aur un ke
shirk ko aap ne alaaniyan rad kar diya tha. Isi wajah se poori qaum mein jo
rutba o maqam aap ko nabuwat se pehle hasil tha woh aap se cheen liya gaya tha
aur aap goya baradari se kaat phenkay gaye the. Aap ke chand mutthi bhar saathi
bhi sab beyaaro madadgar the aur maaray khadidray ja rahe the. Is par mazeed
aap par ek ke baad ek betay ki wafat se ghamon ka pahaar toot para tha. Is moqe
par azeezon, rishta-daron, qabiley aur baradari ke logon aur humsayon ki taraf
se hamdardi o ta'ziyat ke bajaaye woh khushiyan manai ja rahi thein aur woh
baatain banai ja rahi thein jo ek aise shareef insaan ke liye dil tod dene wali
baatain thein jis ne apne to apne ghairon tak se hamesha intihaayi naik salook
kiya tha. Is par Allah ta'ala ne aap ko is mukhtasir tareen surah ke ek faqray
mein woh khush khabri di hai jisse bari khush khabri duniya ke kisi insaan ko
kabhi nahi di gayi. Aur sath sath yeh faisla bhi suna diya ke aap ki mukhalifat
karne walon hi ki jarr kat jaye gi.
﷽
ﮆ ﮇ ﮈ ﮉ
1:(Aey
Nabi ) Humne tumhein kausar ata kardiya. 1
Tafseer:
Surah Al-Kauthar 1
Kauthar ka lafz yahan jis tarah istemal kiya gaya hai uska poora mafhoom
hamari zaban to dur kinara shayad duniya ki kisi zaban mein bhi ek lafz se ada
nahi kiya jaa sakta. Yeh kasrat se mubaligha ka sigha hai jiske lagvi maani to
bay-had kasrat ke hain, magar jis moqa par is lafz ko istemal kiya gaya hai us
mein sirf kasrat ka nahi balki khair aur bhalayi aur ni’maton ki kasrat, aur
aisi kasrat ka mafhoom nikalta hai jo ifrat aur farwani ki had ko pohanchi hui
ho, aur is se murad kisi aik khair ya bhalayi ya ni’mat ki nahi balki beshumar
bhalaiyon aur ni’maton ki kasrat hai. Dibache mein is surah ka jo pas manzar
humne bayan kiya hai us par ek martaba phir nigah daal kar dekhiye. Halaat woh thay
jab dushman yeh samajh rahe thay ke Muhammad ﷺ har haisiyat se tabah ho chuke hain, qaum se kat kar
bay-yaar-o-madadgar reh gaye. Tijarat barbaad ho gayi, aulaad e narina thi jis
se aagay un ka naam chal sakta tha, woh bhi wafat pa gayi, baat aisi le kar
uthe hain ke chand gine chune aadmi chhod kar Makkah to durkinar poore Arab
mein koi isko sunna tak gawara nahi karta. Is liye unke muqaddar mein is ke
siwa kuch nahi ke jeete jee nakaami o namuradi se do char hain aur jab wafat
paa jayen to duniya mein koi unka naam lewa bhi na ho, is halat mein jab Allah
Ta'ala ki taraf se yeh farmaaya gaya ke humne tumhein Kauthar ata kar diya to
is se khud ba khud yeh matlab nikalta hai ke tumhare mukhalif bewakoof to yeh
samajh rahe hain ke tum barbaad ho gaye aur nabuwwat se pehle jo ni’matein
tumhein haasil thi woh bhi tum se chin gayi, lekin haqeeqat yeh hai ke humne
tumhein bay-had khair aur beshumar ni’maton se nawaz diya hai. Is mein akhlaq
ki woh benazir khoobiyan bhi shaamil hain jo Huzoor ko bakhshi gayi. Is mein
nabuwwat aur Qur’an aur ilm aur hikmat ki woh azeem ni’matain bhi shaamil hain
jo aap ko ata ki gayi. Is mein tauheed aur ek aise nizaam-e-zindagi ki ni’mat
bhi shaamil hai jis ke seedhe sadhe, aam fahm, aqal-o-fitrat ke mutabiq aur
jame’ o hamah geer usool tamam aalam mein phail jane aur hamesha phailte hi
chale jane ki taqat rakhte hain. Is mein raf’ zikar ki ni’mat bhi shaamil hai
jis ki badolat Huzoor ka naam nami chaudah sau baras se duniya ke goshe goshe
mein buland ho raha hai aur qayamat tak buland hota rahega. Is mein yeh ni’mat
bhi shaamil hai ke aap ki dawat se baal-aakher ek aisi aalamgeer ummat wujud
mein aayi jo duniya mein hamesha ke liye deen-e-haq ki ‘alambardar ban gayi,
jis se zyada nek aur pakeeza aur buland paya insaan duniya ki kisi ummat mein
kabhi paida nahi hue, aur jo bigar ki haalat ko pohanch kar bhi duniya ki sab
qaumon se barh kar khair apne andar rakhti hai. Is mein yeh ni’mat bhi shaamil
hai ke Huzoor ne apni aankhon se apni hayaat-e-mubarakah hi mein apni dawat ko
intehayi kaamiyab dekh liya aur aap ke haathon se woh jama’at tayar ho gayi jo
duniya par chha jane ki taqat rakhti thi. Is mein yeh ni’mat bhi shaamil hai ke
aulaad-e-narina se mehroom ho jane ki bina par dushman to yeh samajhte thay ke
aap ka naam-o-nishaan duniya se mit jaye ga, lekin Allah ne sirf yeh nahi ke
musalmaanon ki soorat mein aap ko woh roohani aulaad ata farmai jo qayamat tak
tamam rooye zameen par aap ka naam roshan karne wali hai, balki aap ki sirf ek
hi sahibzadi Hazrat Fatimah se aap ko jo jismani aulaad bhi ata ki jo duniya
bhar mein phaili hui hai aur jis ka saara saamaana-e-iftekhaar hi Huzoor se
iska intisab hai.
Yeh to woh ni’matain hain jo is duniya mein logon ne dekh li ke woh kis
farwani ke saath Allah ne apne Habeeb ﷺ ko ata farmai, in ke ilawa Kauthar se murad woh do mazeed aisi
azeem ni’matain bhi hain jo aakhirat mein Allah Ta'ala aap ko dene wala hai.
Inko jaanne ka koi zariya hamare paas na tha is liye Rasool Allah ﷺ ne humein inki khabar di aur
bataya ke Kauthar se murad woh bhi hain. Ek Haud-e-Kauthar jo qayamat ke roz
maidan-e-hashr mein aap ko milega, doosri Nahr-e-Kauthar jo jannat mein aap ko
ata farmai jaye gi, in dono ke mutaliq is kasrat se ahadith Huzoor se manqool
hui hain aur itne kaseer raaviuon ne inko riwayat kiya hai ke inki sehat mein
kisi shakk ki gunjaish nahi.
Haud-e-Kausar ke mutaliq Huzoor ne jo kuch farmaya hai woh yeh
hai:
(1) Yeh haud qayamat ke roz aap ko ata hoga aur us sakht waqt mein jab har ek
'al-atash, al-atash' kar raha hoga, aap ki ummat aap ke paas is par haazir hogi
aur is se seraab hogi. Aap is par sab se pehle pohnche hue honge aur is ke wast
mein tashreef farma honge. Aap ka irshad hai: Huwa Haud tardu 'alaihi ummati
yaum al-qiyama — "Woh ek haud hai jis par meri ummat qayamat
ke roz warid hogi" (Muslim, Kitab al-Salat, Abu Dawood, Kitab al-Sunnah).
Ana faratukum
'alal-haud — "Main tum sab se pehle is par pohncha hua
honga" (Bukhari, Kitab al-Raqaq, Kitab al-Fitan; Muslim, Kitab al-Fazail,
Kitab al-Taharah; Ibn Majah, Kitab al-Manasik, Kitab al-Zuhd; Musnad Ahmad,
Riwayat Abdullah bin Masood, Abdullah bin Abbas wa Abu Hurairah).
Inni farat
lakum wa ana shaheed 'alaykum wa inni wallahi la anzuru ila haudi al-an
— "Main tum se aage pohchnay wala hoon, aur tum par gawahi doonga, aur
khuda ki qasam, main apne haud ko is waqt dekh raha hoon" (Bukhari, Kitab
al-Janaiz, Kitab al-Maghazi, Kitab al-Raqaq).
Ansar ko mukhatib karte hue ek moqa par aap ne farmaya: Innakum
sataalqawna ba'di asara, fasbiru hatta talqawni 'alal-haud —
"Mere baad tumhara pala khud garzion aur aqraab nawaziyon se parega, is
par sabr karna yahan tak ke mujh se aa kar haud par milo" (Bukhari, Kitab
Manaqib al-Ansar wa Kitab al-Maghazi; Muslim, Kitab al-Imara; Tirmidhi, Kitab
al-Fitan).
Ana yaum
al-qiyamati 'inda 'aqar al-haud — "Main qayamat ke roz haud ke
wast ke paas hoon ga" (Muslim, Kitab al-Fazail).
Hazrat Abu Barza Aslami se poocha gaya ke kya aap ne haud ke mutaliq Rasool
Allah ﷺ se kuch suna hai? Unhone kaha, ek nahi, do
nahi, teen nahi, chaar nahi, paanch nahi, baar baar suna hai, jo isko jhutlaye
Allah usay is ka paani naseeb na kare (Abu Dawood, Kitab al-Sunnah).
Ubaidullah bin Ziyad haud ke baare mein riwayaat ko jhoot samajhta tha, hatta
ke usne Hazrat Barza Aslami, Bara bin Azib aur 'Aiz bin Amr ki sab riwayaat ko
jhutla diya. Aakhir kar Abu Sabr ek tehreer nikal kar laye jo unhone Hazrat
Abdullah bin Amr bin Aas se sun kar naqal ki thi aur is mein Huzoor ka yeh
irshad darj tha: Ala
inna mawa'idukum haudi — "Khabardar raho, meri aur tumhari
mulaqat ki jagah mera haud hai" (Musnad Ahmad, Riwayat Abdullah bin Amr
bin Aas).
(2) Is haud ki wusat mukhtalif riwayaat mein mukhtalif bayan ki
gayi hai. Magar kaseer riwayaat mein yeh hai ke woh Aila (Israeel ke
mojooda bandar gaah Eilat) se Yaman ke San'a tak, ya Aila se Aden tak, ya Oman
se Aden tak taweel hoga aur is ki choraai itni hogi jitna Aila se Juhfa (Jeddah
aur Rabigh ke darmiyan ek maqam) tak ka faasla hai (Bukhari, Kitab al-Raqaq,
Abu Dawood al-Tayalisi, Hadith Number 995; Musnad Ahmad, Riwayaat Abu Bakr
Siddiq wa Abdullah bin Umar; Muslim, Kitab al-Taharah wa Kitab al-Fazail;
Tirmidhi, Abwab Sifat al-Qiyamah; Ibn Majah, Kitab al-Zuhd). Is se guman hota
hai ke qayamat ke roz mojooda Bahr-e-Ahmar hi ko haud-e-Kausar mein tabdeel kar
diya jaye ga, Wallahu A'lam bis-Sawab.
(3) Is haud ke mutaliq Huzoor ne bataya hai ke is mein jannat ki
nahr-e-Kausar (jis ka zikr agay aaraha hai) se paani laa kar dala jaye ga. Yashkhab
feehi mizaban min al-jannah — aur doosri riwayat mein hai yaght feehi
mizaban yamdana min al-jannah — yani is mein jannat se do naaliyaan
laa kar daali jaayein gi jo isay paani baham pohanchayen gi (Muslim, Kitab
al-Fazail).
Ek aur riwayat mein hai: Yuftah nahr min al-Kausar ila al-haud — jannat ki nahr
Kausar se ek nahr is haud ki taraf khol di jaye gi (Musnad Ahmad, Riwayat
Abdullah bin Masood).
(4) Is ki kefiyat Huzoor ne yeh bayan farmayi hai ke is ka paani
doodh se (aur baaz riwayaat mein hai chaandi se aur baaz mein barf se) zyada
safed, barf se zyada thanda, aur shehed se zyada meetha hoga, is ki teh ki mati
mushk se zyada khushboodaar hogi, is par itnay koze rakhe honge jitne aasman m ein taare hain. Jo is ka paani pee le
ga use phir kabhi pyaas nahi lage gi, aur jo is se mehroom reh gaya woh phir
kabhi seraab nahi hoga. Yeh baatein thore thore lafzi ikhtilafaat ke sath
bakasrat ahadith mein manqool hui hain (Bukhari, Kitab al-Raqaq; Muslim, Kitab
al-Taharat wa Kitab al-Fazail; Musnad Ahmad, Riwayaat Ibn Masood, Ibn Umar wa
Abdullah bin Amr bin al-Aas; Tirmidhi, Abwab Sifat al-Qiyamah; Ibn Majah, Kitab
al-Zuhd; Abu Dawood al-Tayalisi, Hadith 995, 2135).
"(5) Is ke baare mein Huzoor ne baar baar apne zamane ke
logon ko khabardaar kiya ke mere baad tum mein se jo log bhi mere tareeqe ko
badlein ge unhein is hauz se hata diya jaayega aur un par inhein na aane diya
jaayega, main kahoon ga ke yeh mere ashaab hain, to mujh se kaha jaayega ke aap
ko nahin maloom ke aap ke baad inhon ne kya kiya hai. Phir main bhi inko dafa
karoonga aur kahoon ga ke door ho. Yeh mazmoon bhi bakasrat riwayat mein bayan
hua hai (Bukhari, Kitaab Al-Riqaaq, Kitaab Al-Fitan. Muslim, Kitaab
Al-Tahaarah, Kitaab Al-Fadail. Musnad Ahmad, Riwayaat Ibn Masood wa Abu
Huraira. Ibn Maajah, Kitaab Al-Manaasik). Ibn Maajah ne is silsile mein jo
hadees naql ki hai woh bade hi dardnaak alfaaz mein hai. Is mein Huzoor farmate
hain: "Ala
wani faratukum ala al-hawz wa akaathir bikum al-ummam fa la tusawwidoo wajhi,
ala wani mustanqiz an-nasa wa mustanqiz un-nasa minni fa aqool ya Rab ashaabi,
fa yaqool innaka la tadri ma ahdathoo ba’dak."
"Khabardaar raho, main tum se aagay hauz par pohcha hua hoon ga aur
tumhare zariye se doosri ummaton ke muqaable mein apni ummat ki kasrat par
fakhr karoonga. Us waqt mera munh kaala na karwaana, khabardaar raho kuch logon
ko main churaonga aur kuch log mujh se chhuraye jaayein ge, main kahoon ga ke
ae Parwardigaar yeh to mere ashaab hain, woh farmaye ga tum nahi jaante inhon
ne tumhare baad kya niraale kaam kiye hain." Ibn Maajah ki riwayat hai ke
yeh alfaaz Huzoor ne Arafaat ke khutbe mein farmaye thay.
(6) Isi tarah Huzoor ne apne dour ke baad qayamat tak aane wale
musalmaano ko bhi khabardaar kiya hai ke un mein se jo bhi mere tareeqe se hat
kar chalein ge aur is mein radd-o-badal karein ge unhein is hauz se hata diya
jaayega, main kahoon ga ke ae Rab yeh to mere hain, meri ummat ke log hain,
jawab mile ga aap ko maloom nahi ke inhon ne aap ke baad kya kya taghyraat kiye
aur ulte hi phirte chale gaye. Phir main bhi inko dafa karoonga aur hauz par na
aane doonga. Is mazmoon ki bohat si riwayaat ahadees mein hain (Bukhari, Kitaab
Al-Musaqat, Kitaab Al-Riqaaq, Kitaab Al-Fitan. Muslim, Kitaab Al-Tahaarah,
Kitaab Al-Salah, Kitaab Al-Fadail. Ibn Maajah, Kitaab Al-Zuhd. Musnad Ahmad,
Riwayaat Ibn Abbas).
Is hauz ki riwayaat 50 se zyada sahaba se marwi hain, aur salaf ne bil umoom is
se muraad hauz-e-Kauthar liya hai. Imam Bukhari ne Kitaab Al-Riqaaq ke aakhri
baab ka unwaan hi yeh bandha hai "Baab Fi Al-Hawz wa Qawl Allah inna
a'ataynaaka al-kauthar." Aur Hazrat Anas ki ek riwayat mein to tasreeh hai
ke Huzoor ne Kauthar ke mutaliq farmaya "Huwa hawzun tardu alayhi ummati."
"Woh ek hauz hai jis par meri ummat waard ho gi."
Jannat mein Kauthar naami jo nahr Rasool Allah ﷺ ko ata ki jayegi, us ka zikar bhi bakasrat
riwayaat mein aaya hai. Hazrat Anas se bohot si riwayaat naql hui hain jin mein
woh farmate hain (aur baaz riwayaat mein saraahat hai ke Rasool Allah ﷺ ke qawl ki haisiyat se bayan karte hain)
ke Miraaj ke moqay par Huzoor ko jannat ki sera karayi gayi aur is moqay par
aap ne ek nahr dekhi jiske kinaare par andar se trishe huye motiyon ya heeron
ke qubbe bane huye the. Is ki teh ki mitti mushk azfar ki thi. Huzoor ne
Jibraeel se ya us farishte se jis ne aap ko sera karayi thi, poocha yeh kya
hai? Us ne jawab diya, yeh nahr Kauthar hai jo aap ko Allah ta'ala ne ata ki
hai (Musnad Ahmad, Bukhari, Muslim, Abu Dawood, Tirmidhi, Abu Dawood Tayalisi,
Ibn Jareer). Hazrat Anas hi ki riwayat hai ke Huzoor se poocha gaya (ya ek
shakhs ne poocha) Kauthar kya hai? Aap ne farmaya ek nahr hai jo Allah ta'ala
ne mujhe jannat mein ata ki hai. Is ki mitti khushk hai. Is ka paani doodh se
zyada safed aur shehed se zyada meetha hai (Musnad Ahmad, Tirmidhi, Ibn
Jareer). Musnad Ahmad ki ek aur riwayat mein hai ke Huzoor ne nahr Kauthar ki
yeh sifaat bayan karte huye farmaya is ki teh mein kankriyon ke bajaye moti
pade huye hain. Ibn Umar farmate hain ke Huzoor ne irshaad farmaya ke Kauthar
jannat mein ek nahr hai jiske kinaare soney ke hain, woh motiyon aur heeron par
beh rahi hai (yaani kankriyon ki jagah is ki teh mein yeh jawahir pade huye
hain), is ki mitti mushk se zyada khushboodaar hai, is ka paani doodh se (ya
barf se) zyada safed hai, barf se zyada thanda aur shehed se zyada meetha hai
(Musnad Ahmad, Tirmidhi, Ibn Maajah, Ibn Abi Haatim, Darimi, Abu Dawood
Tayalisi, Ibn Al-Munzir, Ibn Mardawiyah, Ibn Abi Shaybah). Usama bin Zaid ki
riwayat hai ke Rasool Allah ﷺ ek martaba Hazrat Hamza
ke haan tashreef le gaye. Woh ghar par na the. Unki ahliya ne Huzoor ki tawaza
ki aur doran-e-guftagu arz ki ke mere shauhar ne mujhe bataya hai ke aap ko
jannat mein ek nahr ata ki gayi hai jiska naam Kauthar hai. Aap ne farmaya
haan, aur is ki zameen yaqoot o marjan aur zabarjad aur motiyon ki hai (Ibn
Jareer, Ibn Mardawiyah. Is ki sanad agarche zaeef hai magar is mazmoon ki
kaseer ul tadaad riwayaat ka mojood hona isko taqat pohanchata hai). In marfoo
riwayaat ke ilawa sahaba aur tabieen ke bakasrat aqwaal ahadees mein naql huye
hain jin mein woh Kauthar se muraad jannat ki yeh nahr lete hain aur is ki wohi
sifaat bayan karte hain jo ooper guzri hain. Misaal ke tor par Hazrat Abdullah
bin Umar, Hazrat Abdullah bin Abbas, Hazrat Anas bin Malik, Hazrat Ayesha,
Mujahid aur Abu Al-Aaliyah (رضی اللہ
تعالیٰ عنہم اجمعین) ke aqwaal Musnad Ahmad, Bukhari,
Tirmidhi, Nasai, Ibn Mardawiyah, Ibn Jareer, aur Ibn Abi Shaybah waghera
muhadditheen ki kitabon mein mojood hain."
ﮊ ﮋ ﮌ ﮍ
2:
Pas tum apne Rubb hi ke liye namaz padho aur qurbani karo. 2
Tafseer:
Surah Al-Kauthar 2
Is ki mukhtalif tafseerein mukhtalif buzurgon se manqool hain. Baaz hazraat ne
namaz se murad panj waqtah farz namaz li hai, baaz is se Baqar Eid ki namaz
murad lete hain, aur baaz kehte hain ke bajaye khud namaz murad hai. Isi tarah
wa-nhar ya'ni nahr karo se murad baaz jaleel-ul-qadr buzurgon se yeh manqool
hai ke namaz mein baen haath par dayan haath rakh kar isay seenay par bandh-na
hai, baaz ka qawl yeh hai ke is se murad namaz shuru karte waqt dono haath utha
kar takbeer kehna hai. Baaz ka qawl yeh hai ke iftitah namaz ke waqt, aur rukoo
mein jatay hue aur rukoo se uth kar raf'u yadain karna murad hai. Aur baaz
kehte hain ke is se murad Baqar Eid ki namaz parhna aur is ke baad qurbani
karna hai. Lekin jis moqa par yeh hukum diya gaya hai us par agar ghour kiya
jaye to is ka matlab sareehan yeh maloom hota hai ke 'Ae Nabi, jab tumhare Rab ne
tum ko itni kasir aur azeem bhalaiyaan ata ki hain to tum usi ke liye namaz
parho aur usi ke liye qurbani karo'. Yeh hukum us mahaul mein diya gaya tha jab
mushrikeen-e-Quraish hi nahin tamaam Arab ke mushrikeen aur duniya bhar ke
mushrikeen apne khud-saakhta maboodon ki ibaadat karte the aur unhi ke astanon
par qurbanian charhate the. Pas hukum ka mansha yeh hai ke mushrikeen ke
bar'aks tum apne isi rawaye par mazbooti ke sath qayam raho ke tumhari namaz
Allah hi ke liye ho aur qurbani bhi usi ke liye, jaisa ke doosri jagah farmaya
QUL INNA SALATI WA NUSUKI WA MAHYAYA WA MAMATI LILLAHI RABBIL-‘AALAMEEN. LA
SHAREEKA LAHU. WA BIDHAA LIKA UMIRTU WA ANA AWWALUL MUSLIMEEN. 'Ae Nabi keh do
ke meri namaz aur meri qurbani aur mera jeena aur mera marna sab Allah Rabb-ul-Aalameen
ke liye hai jiska koi shareek nahi, is ka mujhe hukum diya gaya hai aur main
sab se pehle sir-e-it'aat jhukanay wala hoon'. (Al-An’aam 162-163). Yahi matlab
Ibn Abbas, 'Ata, Mujahid, 'Ikrimah, Hasan Basri, Qatadah, Muhammad bin Ka'b
al-Qurzi, Dahhak, Rabi' bin Anas, 'Ata al-Khurasani, aur bohot se doosre akabir
mufassireen rahimahumullah ne bayan kiya hai (Ibn Kathir). Albattah yeh baat
apni jagah bilkul sahi hai ke Rasool Allah ﷺ ne jab Madina Tayyibah mein Allah Ta'ala
ke hukum se Baqar Eid ki namaz aur qurbani ka tareeqa jari kiya to is bunyaad
par ke ayat INNA SALATI WA NUSUKI aur ayat FASALLI LI RABBIKA WA N-HAR mein
namaz ko muqaddam aur qurbani ko mo'akhhar rakha gaya hai, aap ne khud bhi yeh
amal ikhtiyar farmaya aur isi ka hukum musalmanon ko diya ke is roz pehle namaz
parhein aur phir qurbani karein. Yeh is ayat ki tafseer nahi hai, na is ki
shaan-e-nuzool hai, balke in ayat se Huzoor ka istinbat hai, aur aap ka
istinbat bhi wahi ki ek qisam hai."
ﮎ ﮏ ﮐ ﮑ ﮒ
3:Tumhara dushman
3 hi jadh-kata hai. 4
Tafseer:
Surah Al-Kawthar 3
Asal mein lafz shanī'aka istemal hua hai. Shani "shan" se hai jis ke
ma'ni aise bughz aur aisi 'adawat ke hain jis ki buniyad par koi shakhs kisi
doosray ke sath badsulooki karne lage. Quran Majeed mein doosri jagah irshad
hua hai "wa la yajrimannakum shan'ānu qawmin 'alā al-lā ta'dilū."
"Aur ae Musalmano! Kisi giroh ki 'adawat tumhain is ziyadati par amada na
karne paye ke tum insaf na karo" (Al-Ma'idah 8). Pas shanī'aka se murad
har woh shakhs hai jo Rasool Allah ﷺ ki dushmani aur 'adawat mein aisa andha ho gaya ho ke aap ko
aib lagata ho, aap ke khilaf bad-goi karta ho, aap ki tauheen karta ho, aur aap
par tarah tarah ki baatain chhant kar apne dil ka bukhaar nikalta ho.
Surah Al-Kawthar 4
Huwa al-abtar "Wohi abtar hai" farmaya gaya hai, yani woh aap ko
abtar kehta hai, lekin haqeeqat mein abtar woh khud hai. Abtar ki kuch tashreeh
hum is se pehle is surah ke dibache mein kar chuke hain. Yeh lafz
"batar" se hai jis ke ma'ni kaatne ke hain. Magar muhawaray mein yeh
bohot waseeh ma'non mein istemal hota hai. Hadees mein namaz ki us rakat ko jis
ke sath koi doosri rakat na parhi jaye, "batira" kaha gaya hai, yani
akeli rakat. Ek aur hadees mein hai "Kullu amrin dhi bāl lā yubda'u fīhi bihamdillah
fahuwa abtar." "Har woh kaam jo koi ahmiyat rakhta ho, Allah ki hamd
ke baghair shuru kiya jaye to woh abtar hai," yani us ki jadh kati hui
hai, usay koi istehkam naseeb nahin hai, ya us ka anjaam achha nahin hai.
Namuraad aadmi ko abtar kehte hain. Zaraye wa wasā'il se mehroom ho jane wala
bhi abtar kehlata hai. Jis shakhs ke liye kisi khair aur bhalayi ki tawakku
baqi na rahi ho aur jis ki kamiyabi ki sab umeedein munqati ho gayi hoon, woh
bhi abtar hai. Jo aadmi apne khandan, baradari aur a'waan wa ansaar se kat kar
akela reh gaya ho, woh bhi abtar hai. Jis aadmi ki koi aulad narina na ho ya
mar gayi ho, us ke liye bhi abtar ka lafz bola jata hai, kyun ke us ke peechay
us ka koi naam lewa baqi nahin rehta, aur marne ke baad woh benaam o nishan ho
jata hai. Qareeb qareeb in sab ma'non mein kuffar e Quraish Rasool Allah ﷺ ko abtar kehte thay. Is par
Allah Ta'ala ne farmaya ke ae Nabi, abtar tum nahin ho balke tumhare yeh
dushman abtar hain. Yeh mehze koi "jawabi hamla" na tha, balke
darhaqeeqat yeh Quran ki barri ahm peshingoiyon mein se ek peshin-goi thi jo
harf-ba-harf sahi sabit hui. Jis waqt yeh peshin-goi ki gayi thi us waqt log
huzoor hi ko abtar samajh rahe thay aur koi tasavvur bhi na kar sakta tha ke
Quraish ke yeh baray baray sardaar kaise abtar ho jayenge jo na sirf Makkah
mein balke poore Arab mein naamwar thay, kamiyab thay, maal o daulat aur aulad
hi ki naimaton mein nahin rehtay thay balke saaray mulk mein jagah jagah un ke
a'waan o ansaar mojood thay, tijarat ke ajara-dar aur Hajj ke muntazim hone ki
wajah se tamaam qabā'il e Arab se un ke waseeh ta'alluqaat thay. Magar chand
saal na guzray thay ke halaat bilkul palat gaye. Ya to woh waqt tha ke Ghazwa
Ahzab (5 Hijri) ke moqa par Quraish bohot se Arab aur Yahoodi qabaa'il ko le
kar Madina par chadh aaye thay aur Huzoor ko mahsoor ho kar shehar ke gird
khandaq khod kar mudāf'at karni pari thi, ya teen hi saal baad woh waqt aaya ke
8 Hijri mein jab aap ne Makkah par chadhai ki to Quraish ka koi hami o madadgar
na tha aur unhein be-basi ke sath hathyaar daal dene par majboor hona para. Is
ke baad ek saal ke andar poora mulk Arab Huzoor ke hath mein tha, mulk ke
goshay goshay se qabā'il ke wufud aa kar bay'at kar rahe thay, aur aap ke
dushman bilkul be-bus aur beyaar o madadgar ho kar reh gaye thay. Phir woh aise
benaam o nishan huye ke un ki aulad agar duniya mein baqi rahi bhi to un mein
se aaj koi yeh nahin janta ke woh Abu Jahl ya Abu Lahab ya As bin Wā'il ya
'Aqbah bin Abi Mu'it waghera 'ada-e-Islam ki aulad mein se hai, aur janta bhi ho
to koi yeh kehne ke liye tayyar nahin hai ke us ke aslaaf yeh log thay. Is ke
bar'aks Rasool Allah ﷺ ki aal par aaj duniya bhar mein durood bheja ja raha hai.
Karoron Musalmanon ko aap se nisbat par fakhar hai. Laakhon insaan aap hi se
nahin balke aap ke khandan aur aap ke saathiyon ke khandanon tak se intisab ko
bā'is e sharaf samajhte hain. Koi Sayyid hai, koi Alawi hai, koi Abbasi hai,
koi Hashmi hai, koi Siddiqi hai, koi Farooqi hai, koi Usmani hai, koi Zubairi
hai, aur koi Ansari. Magar naam ko bhi koi Abu Jehli ya Abu Lahbi nahin paya
jata. Tareekh ne sabit kar diya ke abtar huzoor nahin balke aap ke dushman hi
thay aur hain.
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