SURAH No. 109
AL-KAFIRUN
Naam
Pehli hi aayat "Qul Ya
Ayyuha Al-Kafirun" ke lafz "Al-Kafirun" ko is soorat ka naam
qaraar diya gaya hai.
Zamana Nuzul
Hazrat Abdullah bin Mas'ud,
Hazrat Hasan Basri aur Ikrimah kehte hain ke yeh soorat Makki hai, Hazrat
Abdullah bin Zubair kehte hain ke Madani hai, aur Hazrat Abdullah bin Abbas aur
Qatada se do qoul manqool hue hain. Ek yeh ke yeh Makki hai aur doosra yeh ke
Madani hai. Lekin Jumhoor mufassirain ke nazdeek yeh Makki soorat hai aur is ka
mazmoon khud iske Makki hone par dalalat karta hai.
Tareekhi Pas Manzar
Makkah Muazzamah mein ek daur
aisa guzra hai jab Nabi ﷺ ki dawat e Islam ke
khilaf Quraish ke mushrik muashray mein mukhalifat ka toofan to barpa ho chuka
tha, lekin abhi Quraish ke sardaar is baat se bilkul mayoos nahi hue the ke
Hazrat ﷺ ko kisi na kisi tarah
musalihat par aamada kiya ja sakta hai. Is liye waqtan fa waqtan woh aap ke
paas musalihat ki mukhtalif tajweezain le kar aate rehte the taake aap in mein
se kisi ko maan lein aur woh nizaa khatam ho jaye jo aap ke aur unke darmiyan
ro'nama ho chuki thi. Is silsile mein mukhtalif riwayat hadith mein manqool hui
hain: Hazrat Abdullah bin Abbas (رض)
ki riwayat hai ke Quraish ke logon ne Rasulullah ﷺ se kaha ke hum aap ko itna maal diye dete hain ke aap Makkah ke
sab se zyada daulat mand aadmi ban jayein, aap jis aurat ko pasand karein, us
se aap ki shadi kar diye dete hain, hum aap ke peeche chalne ke liye tayyar
hain, aap bas hamari yeh baat maan lein ke hamare maaboodon ki burai karne se
baaz rahein. Agar yeh aap ko manzoor nahi, to hum ek aur tajweez aap ke samne
pesh karte hain jismein aap ki bhi bhali hai aur hamari bhi. Hazrat ﷺ ne poocha woh kya hai? Unhon ne kaha ek
saal aap hamare maaboodon Lat aur Uzza ki ibadat karein aur ek saal hum aap ke
maabood ki ibadat kareinge. Hazrat ﷺ
ne farmaya acha, thehro, main dekhta hoon ke mere Rab ki taraf se kya hukum
aata hai. Is ka yeh matlab nahi hai ke Rasulullah ﷺ kisi darje mein bhi is tajweez ko qabil e qubool yaani qabil e
ghor bhi samajhte the, aur aap ne ma'azallah kafar ko yeh jawab is umeed par
diya tha ke shayad Allah Ta'ala ki taraf se iski manzoori aa jaye. Balki
darasal yeh baat bilkul aisi hi thi jaise kisi ma'tahat afser ke samne koi beja
maang pesh kiya jaye aur woh jaan leta ho ke iski hukoomat ke liye yeh maang
qabil e qubool nahi hai, magar woh khud saaf inkar kar dene ke bajaye maang
karne walon se kahe ke main aap ki darkhwast upar bhej deta hoon, jo kuch wahan
se jawab aaye ga woh aap ko bata doonga. Is se farq yeh waqea hota hai ke
ma'tahat afser agar khud hi inkar kar de to logon ka israr rehta hai, lekin
agar woh bataye ke upar se hukoomat ka jawab hi tumhare maang ke khilaf aaya
hai to log mayoos ho jate hain. Baharhaal is par wahi nazil hui "Qul Ya
Ayyuha Al-Kafirun" aur yeh ke "Unse kaho, Aye Naadano! Kya tum mujh
se yeh kehte ho ke Allah ke siwa main kisi aur ki ibadat karoon"
(Az-Zumar, Aayat 64) Hawala Ibn Jarir, Ibn Abi Hatim, Tabrani. Ibn Abbas (رض) ki ek aur riwayat hai ke Quraish ke logon
ne Hazrat ﷺ se kaha "Aye Muhammad,
agar aap hamare maabood buton ko choom lein to hum aap ke maabood ki ibadat
kareinge." Is par yeh soorat nazil hui. Hawala Abdul bin Hamid, Said bin
Minah (Abu Al-Buhtari ke azad karda ghulam) ki riwayat hai ke Walid bin
Mughirah, As bin Wa'il, Aswad bin Al-Muttalib aur Umayyah bin Khalaf Rasulullah
ﷺ se mile aur aap se kaha "Aye
Muhammad, aao hum tumhare maabood ki ibadat karte hain aur tum hamare maaboodon
ki ibadat karo aur hum apne saare kaamon mein tumhein shareek lete hain. Agar
woh cheez jo tum le kar aaye ho us se behtar hui jo hamare paas hai to hum
tumhare saath is mein shareek honge aur apna hissa is se paa lenge. Aur agar
woh cheez jo hamare paas hai us se behtar hui jo tum laaye ho to tum hamare
saath is mein shareek ho gaye aur is se apna hissa paa leinge." Is par
Allah Ta'ala ne yeh wahi nazil farmaayi "Qul Ya Ayyuha Al-Kafirun"
Hawala Ibn Jarir aur Ibn Abi Hatim. Ibn Hisham ne bhi Seerat mein is waqia ko
naqil kiya hai. Wahb bin Munabbih ki riwayat hai ke Quraish ke logon ne
Rasulullah ﷺ se kaha agar aap
pasand karein to ek saal hum aap ke deen mein daakhil ho jayein aur ek saal aap
hamare deen mein daakhil hua karein. Hawala Abdul bin Hamid, Ibn Abi Hatim. In
riwayaat se maloom hota hai ke ek martaba ek hi majlis mein nahi balki mukhtalif
auqat mein mukhtalif moqay par Kafaar Quraish ne Hazrat ﷺ ke saamne is qism ki tajweezain pesh ki thi aur is baat ki
zaroorat thi ke ek dafa do toke jawab de kar unki is umeed ko hamesha ke liye
khatam kar diya jaye ke Rasulullah ﷺ
deen ke maamle mein kuch do aur kuch lo ke tareeqe par un se koi musalihat kar
leinge.
Mazmoon aur Mazmun
Is pas manzar ko nigah mein rakh
kar dekha jaye to maloom hota hai ke yeh soorat mazhabi rawadari ki talqeen ke
liye nazil nahi hui thi, jaisa ke aaj kal ke kuch log khayal karte hain, balki
is liye nazil hui thi ke Kafaar ke deen aur unki pooja paat aur unke maaboodon
se qatey bara'at, bezari aur la taluqi ka ailan kar diya jaye aur unhein bata
diya jaye ke deen e kufr aur deen e Islam ek doosre se bilkul alag hain, unke
baaham mil jaane ka siray se koi sawal hi paida nahi hota. Yeh baat agarche
ibtidaan Quraish ke Kafaar ko mukhatib kar ke unki tajweezain musalihat ke
jawab mein kahi gayi thi, lekin yeh inhi tak mahdood nahi hai balki isay Quran
mein darj kar ke tamam Musalmanon ko qayamat tak ke liye yeh taleem de di gayi
hai ke deen e kufr jahan jis shakal mein bhi hai unko is se qawl aur amal mein
bara'at ka izhaar karna chahiye aur bila raw riayat keh dena chahiye ke deen ke
maamle mein woh Kafaar se kisi qism ki mudahanat ya musalihat nahi kar sakte.
Isi liye yeh soorat is waqt bhi padhi jaati rahi jab woh log mar khap gaye the
jin ki baaton ke jawab mein isay nazil kiya gaya tha, aur woh log bhi Musalman
hone ke baad isay padhte rahe jo is ke nazil hone ke waqt Kafir o Mushrik the,
aur unke guzar jane ke sadiyon baad aaj bhi Musalman isay padhte hain kyunki
kufr aur kafri se bezari o la taluqi imaan ka daimi taqaza hai. Rasulullah ﷺ ki nigah mein is soorat ki kya ahmiyat
thi, is ka andaza zail ki chand ahadith se kya ja sakta hai: Hazrat Abdullah
bin Umar (رض) ki riwayat hai ke
main ne baar baar Hazrat ﷺ ko Fajr ki namaz se
pe
hle aur Maghrib ki namaz ke baad
ki do rak'at mein "Qul Ya Ayyuha Al-Kafirun" aur "Qul Huwa Allah
Ahad" padhtay dekha hai. (Is mazmoon ki mukhtalif riwayat kuch lafzi
ikhtilafat ke saath Imam Ahmad, Tirmidhi, Nasai, Ibn Majah, Ibn Hibban aur Ibn
Marduwiyah ne Ibn Umar (رض) se naqil ki hain).
Hazrat Khabbab (رض) kehte hain ke Nabi ﷺ ne mujh se farmaya ke jab tum sone ke liye
apne bistar par leito to "Qul Ya Ayyuha Al-Kafirun" padhlia karo.
Hawala Abu Ya'la Tabrani. Hazrat Anas (رض) kehte hain ke Rasulullah ﷺ ne Hazrat Muadh bin Jabal se farmaya sote waqt "Qul Ya
Ayyuha Al-Kafirun" padhlia karo kyunki yeh shirk se bara'at hai. Hawala
Baihaqi fi al-Shu'ab. Farwah bin Naufal aur Abdul Rahman bin Naufal, dono ka
bayan hai ke un ke walid Naufal bin Ma'awiyah (رض) al-Ashjai ne Rasulullah ﷺ se arz kiya ke mujhe koi aisi cheez bata dijiye jise main sote
waqt padhu. Aap ne farmaya "Qul Ya Ayyuha Al-Kafirun" aakhri tak pad
kar so jaya karo kyunki yeh shirk se bara'at hai. Hawala Musnad Ahmad, Abu
Dawood, Tirmidhi, Nasai, Ibn Abi Shaiba, Hakim, Ibn Marduwiyah, Baihaqi fi
al-Shu'ab. Aisi hi darkhwast Hazrat Zaid bin Harithah ke bhai Hazrat Jabalah bin
Harithah ne Hazrat ﷺ se ki thi aur unko
bhi aap ne yahi jawab diya tha. Hawala Musnad Ahmad, Tabrani.
﷽
ﭑ ﭒ ﭓ ﭔ
1: Kehdo ke aey kafiron, 1
Tafseer:
Soorah Al-Kafiroon, Aayah 1
Is aayat mein chand baatein khaas
tor par tawajjuh talab hain:
(1) Hukm agarche Nabi ﷺ ko diya gaya hai ke aap kafiron se yeh
baat saaf saaf keh dein, lekin aage ka mazmoon yeh bata raha hai ke har momin
ko wahi baat kafiron se keh deni chahiye jo ba'ad ki aayaat mein bayan hui hai
ke hatta ke jo shakhs kufr se tawbah kar ke iman le aaya ho us ke liye bhi
laazim hai ke deen kufr aur is ki ibadat aur maaboodon se isi tarah apni
bara'at ka izhar kare. Pas lafz "Qul" (keh do) ke awwalein mukhatib
to Rasool Allah ﷺ hi hain, magar hukm
huzoor ke liye khaas nahin hai balki aap ke waaste se har momin ko pohanchta
hai.
(2) "Kafir" ka lafz koi
gaali nahin hai jo is aayat ke mukhatiboon ko di gayi ho, balki Arabi zuban
mein kafir ke ma'ni inkaar karne wale aur nah maan'e wale (unbeliever) ke hain,
aur is ke muqable mein "momin" ka lafz maan lene aur tasleem kar lene
wale (believer) ke liye bola jata hai, lehaza Allah ke hukm se Nabi ﷺ ka yeh farmana ke "Aye kafiro"
darasal is ma'ni mein hai ke "Aye woh logon jin honne meri risalat aur
meri lai hui taleem ko maan ne se inkaar kiya hai." Aur isi tarah ek momin
jab yeh lafz kahe ga to us ki muraad Muhammad ﷺ par iman nah lane wale honge.
(3) "Aye kafiro" kaha
hai, "Aye mushriko" nahin kaha, is liye mukhatib sirf mushrikeen hi
nahin hain balki woh sab log hain jo Muhammad ﷺ ko Allah Ta'ala ka Rasool, aur aap ki lai hui taleem o hidayat
ko Allah Jal Shanahu ki taleem o hidayat nahin maante, khwah woh Yahood hon,
Nasara hon, Majusi hon, ya duniya bhar ke kafar o mushrikeen aur mulahida hon.
Is khitaab ko sirf Quraish ya Arab ke mushrikeen tak mehdoood rakhne ki koi
wajah nahin hai.
(4) Munkireen ko "Aye
kafiro" keh kar khitab karna bilkul aisa hi hai jaise hum kuch logon ko
"Aye dushman" ya "Aye mukhatib" keh kar mukhatib karein. Is
tarah ka khitab darasal mukhatiboon ki zaat se nahin hota balki un ki sifat
dushmani aur sifat mukhalifat ki buniyad par hota hai aur isi waqt tak ke liye
hota hai jab tak un mein yeh sifat baqi rahe. Agar un mein se koi dushmani o
mukhalifat chhod de, ya dost aur hami ban jaye to woh is khitab ka mukhatib
nahin rahe ga. Bilkul isi tarah jin logon ko "Aye kafiro" keh kar
khitab kiya gaya hai, woh bhi un ki sifat kufr ke lehaz se nah ke un ki zaati
haisiyat se, un mein se jo shakhs marte dam tak kafir rahe us ke liye to yeh
khitab daimi hoga, lekin jo shakhs iman le aaye woh is ka mukhatib nah rahe
ga.
(5) Mufassireen mein se bohot se
buzurgon ne yeh raye zaahir ki hai ke is soorah mein "Aye kafiro" ka
khitab Quraish ke sirf in chand makhsoos logon se tha jo Rasool Allah ﷺ ke paas deen ke maamle mein musalhat ki
tajweezain le le kar aa rahe the aur jin ke mutaliq Allah Ta'ala ne apne Rasool
ﷺ ko bata diya tha ke yeh iman lane wale
nahin hain. Yeh raye unhon ne do wujoodah se qaim ki hai. Ek yeh ke aage
"La a'abudu ma ta'abudoon" (jis ki ya jin ki ibadat tum karte ho us
ki ya un ki ibadat mein nahin karta) farmaaya gaya hai. Aur woh kehte hain ke
yeh qoul Yahood o Nasara par sadaq nahin aata, kyunke woh Allah ki ibadat karte
hain. Doosra yeh ke aage yeh bhi farmaaya gaya hai ke "Wa la antum
a'abidoona ma a'abud" (aur na tum us ki ibadat karne wale ho jis ki ibadat
mein karta hoon) aur un ka istidlal yeh hai ke yeh qoul un logon par sadaq
nahin aata jo is soorah ke nazool ke waqt kafir the aur ba'ad mein iman le
aaye. Lekin yeh dono dalail sahi nahin hain. Jahan tak in aayaton ka taluq hai
in ki tashreeh to hum aage chal kar karenge jis se maloom ho jayega ke in ka
woh matlab nahin hai jo in se samjha gaya hai. Yahan is istidlal ki ghalti waaz
karne ke liye sirf itni baat keh dena kafi hai ke agar is soorah ke mukhatib
sirf wahi log the to un ke mar khap jane ke baad is soorah ki tilawat jari
rehne ki aakhir kya wajah hai? Aur isay mustaqil tor par Quran mein darj kar
dene ki kya zaroorat thi ke qayamat tak musalman isay padhein?
ﭕ ﭖ ﭗ ﭘ
ﭙ
2: Main unki ibaadat nahin karta jinki ibaadat
tum karte ho. 2
Tafseer:
Soorah Al-Kafirun 2
Is mein woh sab maabood shaamil
hain jin ki ibadat duniya bhar ke kafar aur mushrikeen karte rahe hain aur kar
rahe hain, khwah woh malaikah hon, jinn hon, anbiya aur awliya hon, zinda ya
marda insaanon ki roohain hon, ya sooraj, chaand sitaray, jaanwar, darakht,
dariya, but aur khayali deewiyan aur devta hon. Is par yeh sawal kiya ja sakta
hai ke mushrikeen Arab Allah Ta'ala ko bhi to maabood maante the aur duniya ke
doosray mushrikeen ne bhi qadeem zamane se aaj tak Allah ke maabood hone ka
inkaar nahin kiya hai. Rahe Ahl-e-Kitab to woh asal maabood to Allah hi ko
tasleem karte hain. Phir in sab logon ke tamam maaboodon ki ibadat se kisi
istithnaa ke baghair bara'at ka ailan kaise sahi ho sakta hai jabke Allah bhi
in mein shaamil hai?
Iska jawab yeh hai ke Allah ko
maaboodon ke majmue mein ek maabood ki haisiyat se shaamil kar ke agar doosron
ke saath is ki ibadat ki jaaye to woh shakhs jo tauheed par imaan rakhta ho
laazim is ibadat se apni bara'at ka izhaar karega, kyunke is ke nazar mein
Allah maaboodon ke majmue mein se ek maabood nahin balki wahi ek tanha maabood
hai, aur is majmue ki ibadat saray se Allah ki ibadat hi nahin hai agarche is
mein Allah ki ibadat bhi shaamil ho. Quran Majeed mein is baat ko saaf saaf
kaha gaya hai ke Allah ki ibadat sirf woh hai jiske saath kisi doosre ki ibadat
ka shaiybah tak na ho, aur jismein insaan apni bandagi ko bilkul Allah hi ke liye
khales kar de. وَمَآ اُمِرُوْٓا اِلَّا لِيَعْبُدُوا
اللّٰهَ مُخْلِصِيْنَ لَهُ الدِّيْنَ حُنَفَاۗءَ ۔ "Logon ko is ke
siwa koi hukm nahin diya gaya ke woh bilkul yaksu ho kar, apne deen ko Allah ke
liye khales kar ke is ki ibadat karein" (Al-Bayyina, 5). Yeh mazmoon
bakathrat maqamat par Quran mein poori wazahat ke saath aur poore zor ke saath
bayan kiya gaya hai. Misal ke tor par malahoza ho Al-Nisa, Aayat 145, 146;
Al-A'raf 29; Al-Zumar 2, 3, 11, 14, 15; Al-Mu'min 14; 64 se 66. Yeh mazmoon ek
Hadith Qudsi mein bayan kiya gaya hai jismein Rasool Allah ﷺ farmate hain "Allah Ta'ala ka irshad hai ke main sab se
barh kar har shareek ki shirakat se bayniyaaz hoon, jis shakhs ne koi amal aisa
kiya jismein mere saath kisi aur ko bhi usne shareek kiya ho, us se main bari
hoon aur woh poora ka poora amal usi ke liye hai jisko usne shareek kiya"
(Muslim, Musnad Ahmad, Ibn Majah).
Pas darhaqiqat Allah ko do ya
teen ya bohot se khudaon mein se ek qarar dena aur is ke saath doosron ki
bandagi o parastish karna hi to woh asal kufr hai jis se izhar bara'at karna is
soorah ka maqasad hai.
ﭚ ﭛ ﭜ ﭝ
ﭞ ﭟ
3: Aur na tum uski ibaadat karne wale ho jiski ibaadat main karta
hoon. 3
Tafseer:
Soorah Al-Kafirun, Aayah
3
Asal alfaaz hain MAA A'BUDU.
Arabic zuban mein MAA ka lafz aam tor par bejaan ya be-aql cheezon ke liye
istemal hota hai, aur zhi aql hastioun ke liye MAN ka lafz bola jata hai. Is
bana par yeh sawal paida hota hai ke yahan MAN A'BUD ke kehne ke bajaye MAA
A'BUD kyon kaha gaya hai? Iske char jawab aam tor par mufassireen ne diye hain.
Ek yeh ke yahan MAA bi-ma'na-e-MAN hai. Doosra yeh ke yahan MAA
bi-ma'na-e-ALLAZI (yaani jo baatein) hai. Teesra yeh ke dono fuqroon mein MAA
masdar ke ma'ni mein hai aur iska matlab yeh hai ke main woh ibadat nahin karta
jo tum karte ho, yaani mushrikanah ibadat, aur tum woh ibadat nahin karte jo
main karta hoon, yaani monotheistic ibadat. Choutha yeh ke pehle faqray mein
chonke MAA TA'BUDUN kay farmaya gaya hai is liye doosray faqray mein kalam ki
munasibat barqarar rakhte hue MAA A'BUD farmaya gaya hai, lekin dono jagah sirf
lafz ki yaksani hai, ma'ni ki yaksani nahin hai, aur iski misaalain Quran Majid
mein doosri jagah bhi milti hain. Maslan Soorah Baqarah Aayah 194 mein farmaya
gaya hai: فَمَنِ اعْتَدٰى عَلَيْكُمْ فَاعْتَدُوْا عَلَيْهِ بِمِثْلِ مَا
اعْتَدٰى عَلَيْكُمْ "Jo tum par ziyadti kare, is par tum
waisi hi ziyadti karo jaisi usne tum par ki hai." Zahira ke ziyadti ka
waisa hi jawab jaisi ziyadti ki gayi ho, ziyadti ki tareef mein nahin aata,
lekin mahz kalam ki yaksani ke liye jawab ziyadti ka lafz istemal kiya gaya
hai. Isi tarah Soorah Taubah Aayah 67 mein irshaad hua hai: ۭنَسُوا
اللّٰهَ فَنَسِيَهُمْ "Woh Allah ko bhool gaye to Allah
unko bhool gaya." Halankeh Allah bhoolta nahin hai aur maqsood kalam yeh
hai ke Allah ne unko nazar andaaz farma diya, lekin unke nasyan ke jawab mein
Allah ke liye nasyan ka lafz mahz kalam ki yaksani barqarar rakhne ke liye
istemal kiya gaya hai.
Yeh charon taweelaat agarche ek
ek lehaz se durust hain aur Arabic zuban mein yeh sab ma'ni lene ki gunjaish
hai, lekin inmein se kisi se bhi woh asal mad'a wazeh nahin hota jis ke liye
MAN A'BUD kehne ke bajaye MAA A'BUD kaha gaya hai. Darasal Arabic zuban mein
kisi shakhs ke liye jab MAN ka lafz istemal hota hai to is se maqsood uski zaat
ke mutaliq kuch kehna ya poochna hota hai, aur jab MAA ka lafz istemal hota hai
to is se maqsood uski sifaat ke baare mein istifsar ya izhar khayal hota hai.
Yeh aisa hi hai jaise Urdu zuban mein jab hum kisi shakhs ke mutaliq poochte
hain ke yeh sahib kaun hain to maqsood is shakhs ki zaat se taaruf hasil karna
hota hai, magar jab hum kisi shakhs ke mutaliq poochte hain ke yeh sahib kya
hain? To is se yeh maloom karna maqsood hota hai ke maslan woh fauji aadmi hai
to fauj mein uska mansab kya hai? Aur kisi darsgah se talluq rakhta hai to
ismein reader hai? Lecturer hai? Professor hai? Kis ilm ya fun ka ustad hai?
Kya degrees rakhta hai? Waghaira.
Pas agar is aayah mein yeh kaha
jata ke لَآ اَنْتُمْ عٰبِدُوْنَ مَن اَعْبُدُ
to iska matlab yeh hota ke tum is hasti ki ibadat karne wale nahin ho jis ki
ibadat main karta hoon aur is ke jawab mein mushrikeen aur kafar yeh keh sakte
the ke Allah ki hasti ko to hum maante hain, aur is ki ibadat bhi hum karte
hain? Magar jab yeh kaha gaya ke لَآ
اَنْتُمْ عٰبِدُوْنَ مَآ اَعْبُدُ to iska matlab yeh hua ke jin sifaat ke
maabud ki ibadat main karta hoon un sifaat ke maabud ki ibadat karne wale tum
nahin ho. Aur yahi woh asal baat hai jis ki bana par Nabi ﷺ ka deen munkireen khuda ke siwa tamam aqsam ke kafar ke deen se
qateyi tor par alag ho jata hai. Kyunke aap ka khuda in sab ke khuda se bilkul
mukhtalif hai. In mein se kisi ka khuda aisa hai jise chay din mein duniya
paida karne ke baad saatween din aaram karne ki zaroorat pesh aayi, jo Rabbul
Alameen nahin balki Rabb Israil hai, jiska ek nasl ke logon se aisa khas rishta
hai jo doosre insano se nahin hai, jo Hazrat Yaqub se kashti larta hai aur unko
gira nahin sakta, jo Uzair naam ka ek beta bhi rakhta hai, kisi ka khuda Yasu
Masih naam ka ek akelote pitah ka baap hai aur woh doosron ke gunaahon ka
kafara banane ke liye apne bete ko salib par charhva deta hai. Kisi ka khuda
biwi bachay rakhta hai, magar bechare ke haan sirf betiyan paida hoti hain,
kisi ka khuda insani shakal mein roop dharta hai aur zameen par insani jism
mein reh kar insaano ke se kaam karta hai. Kisi ka khuda mahz wajib al-wujud,
ya illat al-‘illal ya illat ul awli (First Cause) hai, kainaat ke nizam ko ek
martaba harkat de kar alag ja baitha hai, is ke baad kainaat lage bandhay
qawaid ke mutabiq khud chal rahi hai aur insaan ka is se aur is ka insaan se ab
koi talluq nahin hai. Gharz khuda ko maanne wale kafar bhi dar haqeeqat is
khuda ko nahin maante jo saari kainaat ka aik hi khaliq, maalek, mudabbir,
muntazim aur hakam hai. Jis ne nizam kainaat ko sirf banaya hi nahin hai balki
har aan wahi is ko chala raha hai aur iska hukm har waqt yahan chal raha hai.
Jo har aib, nuqs, kamzori aur ghalti se munazzah hai, jo har tasheer aur
tajseem se paak hai, har nazeer o matheel se mubarra hai aur har saathi aur
saajhi se be-niyaaz hai. Jis ki zaat, sifaat, ikhtiyaarat aur istihqaq
maabudiyat mein koi is ka shareek nahin hai. Jo is se baalatar hai ke koi is ki
aulaad ho, ya kisi ko woh beta banaye, ya kisi qawm aur nasl se is ka koi khas
rishta ho jiska apni makhlooq ke aik aik fard ke saath rizqi aur rabti aur
rehmat aur nagahbani ka barah raas talluq hai. Jo duaein sunne wala aur unka
jawab dene wala hai. Jo maut aur zindagi, nafa aur dharar aur qismatoun ke
banao aur bigaڑ ke jumla ikhtiyaarat
ka tanha maalek hai. Jo apni makhlooq ko sirf palta hi nahin hai balki har ek
ko is ki haisiyat aur zaroorat ke mutabiq hidayat bhi deta hai. Jis ke saath
hamara talluq sirf yeh nahin hai ke woh hamara maabud hai aur hum is ki
parastish karte hain, balki yeh bhi hai ke woh apne anbiya aur apni kitaabon ke
zariye se humein amr o nahi ke ahkam deta hai aur hamara kaam is ke ahkam ki
itaat karna hai. Jis ke samne hum apne aamal ke liye jawab de hain, jo marne ke
baad humein dobaara uthane wala hai aur hamare aamal ka muhasiba kar ke jaza
aur sa
za dene wala hai. In sifaat ke
maabud ki ibadat Muhammad ﷺ aur un ki pairwi
karne walon ke siwa duniya mein koi bhi nahin kar raha hai. Doosray agar khuda
ki ibadat kar bhi rahe hain to asli aur haqiqi khuda ki nahin balki us khuda ki
ibadat kar rahe hain jo un ka apna ikhtiraq kardah ek khayali khuda hai.
ﭠ ﭡ ﭢ ﭣ
ﭤ ﭥ
4: Aur na main unki ibaadat karne wala hoon jinki ibaadat tumne ki
hai,
ﭦ ﭧ ﭨ ﭩ
ﭪ ﭫ
5: Aur na tum uski ibaadat karne wale ho jiski ibaadat main karta
hoon. 4
Tafseer:
Soorah Al-Kafirun 4
Mufassireen mein se ek giroh ka
khayal hai ke yeh dono fiqray pehle do fiqron ke mazmoon ki takrar hain, aur
yeh takrar is ghadz ke liye ki gayi hai ke is baat ko zyada pur zor banadaya
jaye jo pehle do fiqron mein kahi gayi thi. Lekin bohot se mufassireen isay
takrar nahin maante balki woh kehte hain ke in mein ek aur mazmoon bayan kiya
gaya hai jo pehle fiqron ke mazmoon se mukhtalif hai. Hamare nazdeek is had tak
to unki baat sahi hai ke in fiqron mein takrar nahin hai, kyunke in mein sirf
" aur na tum us ki ibadat karne wale ho jis ki ibadat mein karta hoon
" ka iadah kiya gaya hai. Aur yeh iadah bhi is ma'ani mein nahin hai jis
mein yeh fiqra pehle kaha gaya tha. Magar takrar ki nafyi karne ke baad
mufassireen ke is giroh ne in dono fiqron ke jo ma'ani bayan kiye hain woh ek
doosray se bohot mukhtalif hain. Yahaan is ka mauqa nahin hai ke hum in mein se
har ek ke bayan karda ma'ani ko naqol kar ke is par behas karein, is liye
tol-e-kalam se bachte hue hum sirf woh ma'ani bayan karenge jo hamare nazdeek
sahi hain.
Pehle fiqray mein farmaya gaya
hai ke " aur na main un ki ibadat karne wala hoon jin ki ibadat tum ne ki
hai " is ka mazmoon Aayah number 2 ke mazmoon se bilkul mukhtalif hai jis
mein farmaya gaya tha ke " main un ki ibadat nahin karna jin ki ibadat tum
karte ho ". In dono baaton mein do haisiyaton se bohot bara farq hai. Ek
yeh ke main falan kaam nahin karta ya nahin karoon ga kehne mein agarche inkaar
aur pur zor inkaar hai, lekin is se bohot zyada zor yeh kehne mein hai ke main
falan kaam karne wala nahin hoon, kyunke is ke ma'ani yeh hain ke woh aisa bura
kaam hai jis ka irtikaab karna to darkhna, is ka irada ya khayal karna bhi mere
liye mumkin nahin hai. Doosra yeh ke " jin ki ibadat tum karte ho "
ka itlaaq sirf un maaboodon par hota hai jin ki ibadat kafar ab kar rahe hain.
Barkhilaaf is ke " jin ki ibadat tum ne ki hai " ka itlaaq sab
maaboodon par hota hai jin ki ibadat kafar aur un ke aabaa' wa ajdaad zamana
mazi mein karte rahe hain. Ab yeh ek maloom haqeeqat hai ke mushrikeen aur
kafar ke maaboodon mein hamesha rado badal aur hadf o izafa hota raha hai,
mukhtalif zamanon mein kafar ke mukhtalif giroh mukhtalif maaboodon ko poojte
rahe hain, aur saare kafar ke maabood hamesha aur har jagah ek hi nahin rahe
hain. Pas aayah ka matlab yeh hai ke main tumhare aaj ke maaboodon hi se nahin
balki tumhare aabaa' wa ajdaad ke maaboodon se bhi bari hoon aur mera yeh kaam
nahin hai ke aise maaboodon ki ibadat ka khayal tak apne dil mein laoon.
ﭬ ﭭ ﭮ ﭯ
ﭰ
6:Tumhare liye tumhara deen hai aur mere liye mera deen. 5
Tafseer:
Soorah Al-Kafirun 5
Yaani mera deen alag hai aur
tumhara deen alag. Main tumhare maaboodon ka parastaar nahin aur tum mere
maabood ke parastaar nahin. Main tumhare maaboodon ki bandagi nahin kar sakta
aur tum mere maabood ki bandagi ke liye tayaar nahin ho. Is liye mera aur
tumhara raasta kabhi ek nahin ho sakta. Yeh kafar ko rawadari ka paigham nahin
hai, balki jab tak woh kafar hain unse hamesha ke liye bara'at, bezaari aur la
taluqi ka elan hai, aur is se maqsood unko is amr se qata'i aur aakhri tor par
mayoos kar dena hai ke deen ke maamle mein Allah ka Rasool aur is par imaan
lane walon ka giroh kabhi un se koi musalhat karega, yahi elan bara'at aur
izhaar bezaari is Soorah ke baad nazil hone wali Makki sooraton mein pay dar
pay kiya gaya hai. Chunaanchah Soorah Yunus mein farmaya "Agar yeh tujhe
jhutlate hain to keh de ke mera amal mere liye aur tumhara amal tumhare liye,
jo kuch main karta hoon uski zimmedari se tum bari ho aur jo kuch tum kar rahe
ho uski zimmedari se main bari hoon" (Aayah 41). Phir aage chal kar isi
Soorah mein farmaya "Aye Nabi, keh do ke logon, agar tum mere deen ke
mutaliq (abhi tak) kisi shubha mein ho to (sun lo ke) Allah ke siwa tum jin ki
bandagi karte ho main un ki bandagi nahin karta, balki sirf us Khuda ki bandagi
karta hoon jiske ikhtiyar mein tumhari maut hai" (Aayah 104). Soorah Saba
mein farmaya "Un se keh do jo kasoor hum ne kiya ho us ki baaz purs tum se
nahin hogi aur jo kuch tum kar rahe ho us ki koi jawab talab bhi tum se nahin
ki jaayegi, keh do hamara Rab (ek waqt) humein aur tumhein jamaa karega aur
hamare darmiyan theek theek faisla kar dega" (Aayah 25-26). Soorah Zumar
mein farmaya "Un se keh do, Aye meri qawm ke logon, tum apni jagah kaam kiye
jao, main apna kaam karta rahunga, anqareeb tumhein maloom ho jayega ke kis par
ruswa kun azaab aata hai aur kisse woh saza milti hai jo talne wali nahin"
(Aayah 39-40). Phir yahi sabaq Madinah Tayyabah mein tamam Musalmanon ko diya
gaya ke "Tum logon ke liye Ibrahim aur us ke saathioun mein ek achha
namoona hai ke unhoon ne apni qawm se saaf keh diya ke hum tum se aur tumhare
in maaboodon se, jin ko tum Khuda ko chhod kar poojte ho, qata'i bezaar hain,
hum ne tum se kufr kiya aur hamare aur tumhare darmiyan hamesha ke liye adawat
hogayi aur bair pad gaya jab tak tum Allah waahid par imaan na lao"
(Al-Mumtahina, Aayah 4). Quran Majeed ki in pay dar pay tawzihat se is shubha
ki gunjaish tak nahin rehti ke لَكُمْ
دِيْنُكُمْ وَلِيَ دِيْنِ ka matlab yeh hai ke tum apne deen par
qa'im raho aur mujhe apne deen par chalne do. Balki yeh usi tarah ki baat hai
jaisi Soorah Zumar mein farmayi gayi hai ke "Aye Nabi un se keh do ke main
to apne deen ko Allah ke liye khales kar ke isi ki bandagi karunga, tum ise chhod
kar jis jis ki bandagi karna chaho karte raho" (Aayah 14).
Is aayat se Imam Abu Hanifah aur
Imam Shafi'i ne yeh istidlal kiya hai ke kafiron ke mazhab khwah baaham kitne
hi mukhtalif hon lekin kufr behesiyat majmu'i ek hi millat hai, is liye Yahudi
Aisaai ka, aur Aisaai Yahudi ka, aur isi tarah ek mazhab ka kafir doosre mazhab
ke kafir ka waris ho sakta hai agar un ke darmiyan nasb, ya nikah ya kisi sabab
ki buniyad par koi aisa ta'alluq ho jo ek ki warasat doosre ko pohanchne ka
muqaddhi ho. Bakhilaf is ke Imam Malik, Imam Awza'i aur Imam Ahmad is baat ke
qail hain ke ek mazhab ke piyaro doosre mazhab ke piyaro ki warasat nahin
paasakte. Un ka istidlal is hadith se hai jo Hazrat Abdullah bin Amr bin Aas se
manqoole hai ke Rasool Allah ﷺ ne farmaya "لا یتوارث اھل ملتین شتی" "Do
mukhtalif millaton ke log ek doosre ke waris nahin ho sakte" (Musnad
Ahmad, Abu Dawood, Ibn Majah, Dar Qutni). Is se milte julte mazmoon ki ek
hadith Tirmidhi ne Hazrat Jabir se aur Ibn Hibban ne Hazrat Abdullah bin Umar
se aur Bazzar ne Hazrat Abu Huraira se naqal ki hai. Is masle par mufassal
ba'ath karte hue Maslak Hanafi ke mashhoor Imam Shams ul-Aaimah Sarakhsi likhte
hain "Kafaar aapas mein in sab asbab ki buniyad par bhi ek doosre ke waris
hosakte hain jin ki buniyad par Musalman aapas mein ek doosre ke waris hote
hain, aur un ke darmiyan kuch aisi sooratoun mein bhi tawaruth hosakta hai jin
mein Musalmanon ke darmiyan nahin hota. Haqiqat yeh hai ke Allah ne bas do hi
deen qaraar diye hain, ek deen haq, doosra deen batil chunaanchah farmaya لَكُمْ دِيْنُكُمْ وَلِيَ دِيْنِ.
Aur usne logon ke do hi fareeq rakhe hain, ek fareeq jannati hai aur woh mumin
hai. Aur doosra fareeq dozakhii hai aur woh behesiyat majmu'i tamam kafar hain.
Aur usne do hi girohon ko ek doosre ka mukhalif qaraar diya hai. Chunaanchah
farmaya ھٰذٰنِ خَصْمٰنِ اخْتَصَمُوْا فِيْ
رَبِّهِمْ (Yeh do mad muqabil fareeq hain jin ke darmiyan apne Rab ke
maamle mein jhagda hai. Hajj Aayah 19) Yaani ek fareeq tamam kafar behesiyat
majmu'i hain aur un ka jhagda Ahl e Iman se hai. Hum yeh tasleem nahin karte ke
woh apne aqaid ke mutabiq baaham alag alag millatein hain, balki Musalmanon ke
muqable mein woh sab ek millat hain kyunki Musalman Muhammad ﷺ ki risalat aur Quran ka iqraar karte hain aur woh un ka inkaar
karte hain. Isi wajah se woh kafar qaraar pa gaye hain aur Musalmanon ke maamle
mein woh sab ek millat hain. Hadith "لا یتوارث اھل ملتین" isi baat ki taraf ishara karti hai
jiska hum ne zikr kiya hai, kyunki millatain (do millatein) ki tashreeh Rasool
Allah ﷺ ne apne is irshad se
kar di hai ke "لا یرث المسلم الکافر ولا الکافر
المسلم" Musalman kafir ka waris nahin ho sakta aur na kafir
Musalman ka waris ho sakta hai (Al-Mabsut, Jild 3, Safahat 30-32). Imam
Sarakhsi ne yahan jis hadith ka hawala diya hai use Bukhari, Muslim, Nasai,
Ahmad, Tirmidhi, Ibn Majah aur Abu Dawood ne Hazrat Usama bin Zaid se riwayat
kiya hai.
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