SURAH No. 112 - AL-IKHLAS

 

SURAH No. 112 - AL-IKHLAS

Naam

Al-Ikhlas sirf is surah ka naam hi nahi balki iske mazmoon ka unwan bhi hai, kyun ke ismein khalis tauheed bayan ki gayi hai. Quran Majeed ki doosri suratoun mein aam tor par kisi aise lafz ko unka naam qarar diya gaya hai jo unmein warid hua ho, magar is surah mein lafz "Ikhlas" kahin warid nahi hua. Isay ye naam iske ma'ni ke lehaz se diya gaya hai. Jo shaks bhi isay samajh kar iski taleem par iman le aayega, woh shirk se khulasi pa jayega.

Zamana-e-Nuzool

Iske Makki aur Madani hone mein ikhtilaf hai, aur ye ikhtilaf un rawayaat ki bina par hai jo iske sabab-e-nuzool ke baare mein manqool hui hain. Zail mein hum unko silsila waar darj karte hain:

1. Hazrat Abdullah bin Masood ki riwayat hai ke Quraysh ke logon ne Rasool Allah ﷺ se kaha ke apne Rab ka nasab humein bataiye. Is par ye surah nazil hui. (Tabrani)
2. Abu Al-Alimiya ne Hazrat Ubay bin Ka'ab ke hawalay se bayan kiya hai ke mushrikeen ne Rasool Allah ﷺ se kaha ke apne Rab ka nasab humein bataiye, is par Allah Ta'ala ne ye surah nazil farmaayi. (Musnad Ahmad, Ibn Abi Hatim, Ibn Jarir, Tirmidhi, Bukhari fi al-Tareekh, Ibn al-Mundhir, Hakim, Baihaqi) Tirmidhi ne isi mazmoon ki ek riwayat Abu Al-Aliya se naqal ki hai jisme Hazrat Ubay bin Ka'ab ka hawala nahi hai aur ise sahih tar kaha hai.
3. Hazrat Jabir bin Abdullah ka bayan hai ke ek A'rabi ne (aur baaz rawayat mein hai ke logon ne) Nabi ﷺ se kaha ke apne Rab ka nasab humein bataiye, is par Allah Ta'ala ne ye surah nazil farmaayi. (Abu Ya'la, Ibn Jarir, Ibn al-Mundhir, Tabrani fi al-Awsat, Baihaqi, Abu Nu'aym fi al-Hilya)
4. Ikrimah ne Ibn Abbas se riwayat naqal ki hai ke Yahudiyon ka ek giroh Rasool Allah ﷺ ke huzoor mein hazir hua jisme Ka'ab bin Ashraf aur Huyay bin Akhtab waghera shamil thay aur unhon ne kaha "Aye Muhammad ﷺ humein bataiye ke aapka wo Rab kaisa hai jisne aapko bheja hai". Is par Allah Ta'ala ne ye surah nazil farmaayi. (Ibn Abi Hatim, Ibn Adi, Baihaqi fi al-Asma wal-Sifaat)

Inke ilawa mazeed chand rawayat Ibn Taymiyyah ne apni Tafseer Surah Ikhlas mein naqal ki hain jo ye hain:

5. Hazrat Anas ka bayan hai ke Khyber ke kuch Yahudi Rasool Allah ﷺ ke huzoor mein hazir huay aur unhon ne kaha "Aye Abu al-Qasim, Allah ne malaika ko noor hijab se, Adam ko mitti ke sare huay gaare se, Iblees ko aag ke sholay se, aasman ko dhuein se, aur zameen ko pani ke jhaag se banaya, ab humein apne Rab ke mutaliq bataiye (ke wo kis cheez se bana hai)." Rasool Allah ﷺ ne is baat ka koi jawab na diya. Phir Jibreel (alaihi salam) aaye aur unhon ne kaha "Aye Muhammad, unse kahiye: هُوَ اللّٰهُ اَحَدٌ".
6. Aamir bin al-Tufayl ne Hazoor se kaha "Aye Muhammad, aap kis cheez ki taraf humein bula rahe hain?" Aap ﷺ ne farmaya: "Allah ki taraf." Aamir ne kaha "Achha to uski kefiyat mujhe bataiye. Wo sone se bana hua hai ya chaandi se ya lohay se?" Is par ye surah nazil hui.
7. Dhahhak aur Qatadah aur Muqatil ka bayan hai ke Yahudiyon ke kuch ulema huzoor ke paas aaye aur unhon ne kaha "Aye Muhammad, apne Rab ki kefiyat humein bataiye, shayad ke hum aap par iman le aayein. Allah ne apni sifaat Taurat mein nazil ki hain. Aap bataiye ke wo kis cheez se bana hai? Kis jins se hai? Sone se bana hai ya tambay se, ya peetal se ya lohay se, ya chaandi se? Aur kya wo khata aur peeta hai? Aur kis se usne duniya waris mein pai hai aur iske baad kaun uska waris hoga?" Is par Allah Ta'ala ne ye surah nazil farmaayi.
8. Ibn Abbas ki riwayat hai ke Najran ke Isaiyon ka ek wafd saat paderiyon ke sath Nabi ﷺ ke huzoor mein hazir hua aur usne huzoor se kaha "Humein bataiye aapka Rab kaisa hai, kis cheez se bana hai?" Aap ﷺ ne farmaya "Mera Rab kis cheez se nahi bana, wo tamam ashya se juda hai." Is par Allah Ta'ala ne ye surah nazil farmaayi.

In rawayat se maloom hota hai ke mukhtalif mauqon par mukhtalif logon ne Rasool Allah ﷺ se is mabood ki maahiyat aur kefiyat daryaaft ki thi jisme aap logo ko ibadat ki taraf bula rahe thay, aur har mauqay par aap ne Allah Ta'ala ke hukm se unko jawab mein yahi surah sunayi thi. Sab se pehle ye sawal Makkah mein Quraysh ke mushrikeen ne kiya aur iske jawab mein ye surah nazil hui.         Iske baad Madina Tayyiba mein kabhi Yahudiyon ne, kabhi Isaiyon ne, aur kabhi Arab ke doosray logon ne huzoor ﷺ se isi qisam ke sawalat kiye aur har martaba Allah Ta'ala ki taraf se ishaara hota tha ke jawab mein yahi surah aap ﷺ unko suna dein. In rawayat mein se har ek mein ye jo kaha gaya hai ke is mouqe par ye surah nazil hui thi, is se kisi ko ye khayal na ho ke ye sab rawayat aapas mein mutazaad hain. Asal baat ye hai ke kisi maslay ke bare mein agar pehle se koi ayat ya surah nazil shudah hoti thi to baad mein jab kabhi huzoor ﷺ ke samne wahi masla pesh kiya jata, Allah Ta'ala ki taraf se hidayat aajati thi ke iska jawab falan ayat ya surah mein hai, ya iske jawab mein wahi ayat ya surah logo ko sunayi jaye. Ahadith ke rawi is cheez ko yun bayan karte hain ke jab falan mamla pesh aya, ya falan sawal kiya gaya to ye ayat ya surah nazil hui. Isko takrar-e-nuzool se bhi taabeer kiya jata hai, yaani ek ayat ya surah ka kai martaba nazil hona.

Pas, sahih baat ye hai ke ye surah dar-asal Makki hai, balki iske mazmoon par ghour karne se mehsoos hota hai ke ye Makkah ke bhi ibtidaai daur mein nazil hui hai jab Allah Ta'ala ki zaat wa sifaat ke bayan mein Quran ki tafseeli ayat abhi nazil nahi hui thi, aur Rasool Allah ﷺ ki dawat ilallah ko sun kar log ye maloom karna chahte thay ke aakhir aapka wo Rab hai kaisa jiski bandagi wa ibadat ki taraf aap logo ko bula rahe hain. Iske bilkul ibtidaai daur ki nazil shudah surah hone ka ek saboot ye bhi hai ke Makkah mein jab Hazrat Bilal ka aaqa Umayyah bin Khalaf unko dhoop mein tapti hui rait par lita kar ek bada sa pathar unki chhaati par rakh deta tha to wo "Ahad, Ahad" pukarte thay. Ye lafz Ahad isi surah se makhuz tha.

Mauzu aur Mazmoon

Shan-e-Nuzool ke bare mein jo riwayaat ooper darj ki gayi hain un par aik nigah daalne se maloom ho jata hai ke jab Rasool Allah ﷺ tauheed ki dawat le kar uthe the us waqt duniya ke mazhabi tasawurat kya the. But-parast mushrikeen un khudaon ko pooj rahe the jo lakri, pathar, soney, chaandi waghera mukhtalif cheezon ke baney hue the. Shakal, soorat aur jism rakhte the. Deeviyon aur devtaon ki baqaida nasal chalti thi. Koi devi bay-shohar na thi aur koi devta bay-zaujah na tha. Unko khanay peenay ki zarurat bhi lahiq hoti thi aur unke parastar unke liye iska intezaam karte the. Mushrikeen ki aik barri tadaad is baat ki qail thi ke khuda insani shakal mein zahoor karta hai aur kuch log us ke avtari hote hain. Isai agarche aik khuda ko maanne ke mudai the, magar unka khuda bhi kam az kam aik beta to rakhta hi tha, aur baap betay ke saath khudai mein Rooh-ul-Qudus ko bhi hissa daar hone ka sharaf haasil tha. Hatta ke khuda ki maa bhi hoti thi aur uski saas bhi. Yahudi bhi aik khuda ko maanne ka daawa karte thay, magar unka khuda bhi madiyat aur jismaaniyat aur doosri insaani sifat se khaali na tha, wo tehlta tha, insani shakal mein numudaar hota tha, apne kisi banday se kushti bhi larr leta tha, aur aik adad betay (Uzair) ka baap bhi tha. In mazhabi girohon ke ilawa majusi aatish-parast thay aur saabi sitara-parast. Is haalat mein jab Allah wahdahu la shareek ko maanne ki dawat logon ko di gayi to unke zehan mein yeh sawalat paida hona aik laazmi amar tha ke wo sab hai kis qisam ka jise tamaam arbab aur maboodon ko chhor kar tanha aik hi Rab aur mabood tasleem karne ki dawat di ja rahi hai. Qur'an Majeed ka yeh ijaaz hai ke usne in sawalat ka jawab chand alfaaz mein de kar Allah ki hasti ka aisa waazeh tasawur pesh kar diya jo tamaam mushrikana tasawurat ka qila qama kar deta hai aur uski zaat ke saath makhluqat ki sifaat mein se kisi sifat ki aloodgi ke liye koi gunjaish nahi rehne deta.

Ahmiyat aur Fazilat

Yeh hi wajah hai ke Rasool Allah ﷺ ki nigah mein is surat ki barri azmat thi aur aap mukhtalif tareeqon se musalmanon ko iski ahmiyat mehsoos karatay thay, taake wo kasrat se isko parhein aur awaam-un-naas mein isey phelaain, kyunke yeh Islam ke awaleen bunyadi aqeede (tauheed) ko chaar aise mukhtasir fiqron mein bayan kar deti hai jo foran insaan ke zehan nasheen ho jate hain aur asaani se zubanon par charrh jate hain. Ahadith mein kasrat se yeh riwayaat bayan hui hain ke Huzoor ne mukhtalif moqaat par mukhtalif tareeqon se logon ko bataya ke yeh surat aik tehai Qur'an ke barabar hai. Bukhari, Muslim, Abu Dawood, Nasai, Tirmizi, Ibn Majah, Musnad Ahmed, Tabarani waghera mein is mazmoon ki mutadid ahadith Abu Saeed Khudri, Abu Huraira, Abu Ayyub Ansari, Abu Darda, Muadh bin Jabal, Jabir bin Abdullah, Ubay bin Ka'b, Umm Kulthum bint Uqbah bin Abi Muait, Ibn Umar, Ibn Masood, Qatada bin Numan, Anas bin Malik aur Abu Masood (RA) se manqool hui hain. Mufassireen ne Huzoor ke is irshad ki bohot si toujihat bayan ki hain. Magar hamare nazdeek seedhi aur saaf baat yeh hai ke Qur'an Majeed jis deen ko pesh karta hai uski buniyad teen aqeede hain: aik tauheed, doosra risalat, teesra aakhirat. Yeh surah chunke khalis tauheed ko bayan karti hai isliye Rasool Allah ﷺ ne isko aik tehai Qur'an ke barabar qarar diya.

Hazrat Ayesha ki yeh riwayat Bukhari o Muslim aur baaz doosri kutub-e-hadith mein naql hui hai ke Rasool Allah ﷺ ne aik sahab ko aik muhim par sardar bana kar bheja aur is poore safar ke dauran mein unka mustaqil tareeqa yeh raha ke har namaz mein wo Qul Huwa Allahu Ahad par qira'at khatam karte thay. Wapsi par unke saathiyon ne Huzoor se iska zikar kiya. Aap ne farmaya un se poochho ke wo aisa kyun karte thay. Un se poocha gaya to unho ne kaha ke is mein Rahman ki sifaat bayan ki gayi hain isliye iska parhna mujhe bohot mehboob hai. Huzoor ne yeh baat suni to logon se farmaya "Akhbiruho inna Allah ta'ala yuhibbah" - unko khabar de do ke Allah ta'ala unhein mehboob rakhta hai.

Isi se milta julta waqia Bukhari mein Hazrat Anas se marwi hai. Wo farmate hain ke Ansar mein se aik sahab Quba mein namaz parhatay thay aur unka tareeqa yeh tha ke har rakat mein pehle Qul Huwa Allahu Ahad parhtay, phir koi aur surat tilawat karte. Logon ne is par aitraz kiya aur un se kaha ke yeh tum kya karte ho ke Qul Huwa Allahu Ahad parhne ke baad isay kaafi na samajh kar koi aur surat bhi iske saath mila lete ho? Yeh theek nahi hai. Ya to sirf isko parho ya isay chhorr kar koi aur surat parho. Unho ne kaha mein isay nahi chhor sakta. Tum chaho to mein tumhein namaz parhao warna imamat chhor doon. Lekin log unki jagah kisi aur ko imam banana bhi pasand nahi karte thay. Aakhir kar maamla Huzoor ke samnay pesh kiya gaya. Aap ne un se poocha ke tumhare saathi jo kuch chahtay hain usay qubool karne mein tumhein kya amar maanay hai? Tumhein har rakat mein yeh surat parhne par kis cheez ne aamda kiya? Unho ne arz kiya mujhe is se bohot mohabbat hai. Aap ne farmaya "Hubbuka iyyaha adkhalak al-Jannah" - is surat se tumhari mohabbat ne tumhein Jannat mein daakhil kar diya.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

﷽

ﭑ ﭒ ﭓ ﭔ ﭕ

1:Kaho 1 woh Allah hai, 2 Yakta. 3

Tafseer:

Surah Al-Ikhlas 1

Is hukm ke awwaleen mukhatib to Rasool Allah ﷺ hain, kyun ke aap hi se ye sawaal kiya gaya tha ke aap ka Rab kaun aur kaisa hai, aur aap hi ko hukm diya gaya ke is sawaal ke jawab mein aap ye kahein. Lekin huzoor ke baad har momin iska mukhatib hai. Use bhi wahi baat kehni chahiye jis ke kehne ka hukm huzoor ko diya gaya tha.

Surah Al-Ikhlas 2:

Yani mere jis Rab se tum ta'aruf haasil karna chahte ho woh koi aur nahi balki Allah hai. Yeh un sawaal karne walon ki baat ka pehla jawab hai, aur iska matlab yeh hai ke main koi naya Rab lekar nahi aaya hoon jiski ibaadat doosre sab ma'boodon ko chhod kar main tum se karwana chahta hoon, balki woh wahi hasti hai jisko tum Allah ke naam se jaante ho. "Allah" Arabon ke liye koi ajnabi lafz na tha. Qadeem tareen zamane se woh khaliq-e-kainat ke liye yahi istemal kar rahe thay aur apne doosre ma'boodon mein se kisi par bhi iska itlaq nahi karte thay. Doosre ma'boodon ke liye unke yahan ilah ka lafz raij tha.

Phir Allah ke baare mein unke jo aqeedat thay unka izhaar is moqa par khoob khul kar ho gaya tha jab Abraha ne Makka par charhai ki thi. Us waqt Khanah Ka'ba mein 360 alhaun ke but mojood thay, magar mushrikeen ne un sab ko chhod kar sirf Allah se duaaen maangi thi ke woh is bala se unko bachaye. Goya woh apne dilon mein achi tarah jaante thay ke Allah ke siwa koi is naazuk waqt mein unki madad nahi kar sakta. Ka'ba ko bhi woh un alhaun ki nisbat se Bait al-Alha nahi, balki Allah ki nisbat se Baitullah kehte thay. Qur'an mein jagah jagah yeh bataya gaya hai ke Allah ta'ala ke baare mein mushrikeen-e-Arab ka aqeeda kya tha. Misaal ke taur par:

·        Surah Zukhruf mein hai:
"Agar tum in se poocho ke inhein kis ne paida kiya hai to yeh zaroor kahenge ke Allah ne." (Ayat 87)

·        Surah Ankaboot mein hai:
"Agar tum in se poocho ke aasmanon aur zameen ko kis ne paida kiya hai aur chand aur sooraj ko kis ne musakhar kar rakha hai, to yeh zaroor kahenge ke Allah ne. Aur agar tum in se poocho ke kis ne aasman se paani barsaya aur iske zariye se murda pari hui zameen ko zinda kiya, to yeh zaroor kahenge ke Allah ne." (Ayat 61-63)

·        Surah Mominun mein hai:
"In se kaho batao agar tum jaante ho ke yeh zameen aur iski sari abadi kis ki hai? Yeh zaroor kahenge Allah ki. In se poocho saaton aasmanon aur arsh-e-azeem ka malik kaun hai? Yeh zaroor kahenge Allah. In se kaho, batao agar tum jaante ho ke har cheez par iqtedar kis ka hai? Aur kaun hai jo panaah deta hai aur uske muqable mein koi panaah nahi de sakta? Yeh zaroor jawab denge ke yeh baat to Allah hi ke liye hai." (Ayat 84-89)

·        Surah Yunus mein ek aur jagah hai:
"In se poocho, kaun tum ko aasman aur zameen se rizq deta hai? Yeh sama'at aur beenai ki quwatein jo tumhein haasil hain, kis ke ikhtiyar mein hain? Aur kaun zinda ko murda se aur murda ko zinda se nikaalta hai? Aur kaun is nizaam-e-aalam ki tadbeer kar raha hai? Yeh zaroor kahenge ke Allah." (Ayat 31)

·        Isi Surah Yunus mein ek aur jagah hai:
"Jab tum log kashtiyon par sawar hokar baad-e-muwaafiq par farhaan-o-shadaan safar kar rahe hote ho aur phir yakayak baad-e-mukhaalif ka zor hota hai aur har taraf se moujon ke thapay lagte hain aur musaafir samajh lete hain ke toofaan mein ghir gaye, us waqt sab apne deen ko Allah hi ke liye khaalis kar ke us se duaaen maangte hain ke agar to ne hamen is bala se nijaat de di to hum shukr guzaar banday banenge. Magar jab woh unko bacha leta hai to phir wahi log haq se munharif hokar zameen mein baghawat karne lagte hain." (Ayat 22-23)

Yahi baat Surah Bani Israeel mein yun dohraayi gayi hai:
"Jab samandar mein tum par museebat aati hai to is ek ke siwa doosre jin jin ko tum pukara karte ho woh sab gum ho jaate hain, magar jab woh tumko bacha kar khushki par pahucha deta hai to tum us se munh mod lete ho." (Ayat 67)

In ayaat ko nigah mein rakh kar dekhiye ke jab logon ne poocha ke woh tumhara kaun hai aur kaisa hai jiski bandagi o ibaadat ki taraf tum hamen bulaate ho, to unhein jawab diya gaya huwa Allahu, woh Allah hai. Is jawab se khud ba khud yeh matlab nikalta hai ke jise tum khud apna aur sari kainaat ka khaliq, malik, raziq aur mudabbir-o-muntazim maante ho, aur sakht waqt aane par jise doosre sab ma'boodon ko chhod kar madad ke liye pukarte ho, wohi mera Rab hai aur usi ki bandagi ki taraf main tumhein bulaata hoon. Is jawab mein Allah ta'ala ki tamam sifat-e-kamaliya aap se aap aajati hain. Is liye ke yeh baat sare se qabil-e-tasawwur hi nahi hai ke kainaat ko paida karne wala, iska intizaam aur iske ma'amlaat ki tadbeer karne wala, ismein paayi jaane wali tamam makhluqat ko rizq dene wala, aur museebat ke waqt apne bandon ki madad karne wala zinda na ho, sunta aur dekhta na ho, qadir-e-mutlaq na ho, aleem aur hakeem na ho, raheem aur kareem na ho, aur sab par ghalib na ho.

Surah Al-Ikhlas 3

Nahwi qawaid ki ro se ulama ne huwa Allahu ahad ki muta'addid tarkeebain bayan ki hain, magar hamare nazdeek un mein se jo tarkeeb is maqam ke saath poori munaasibat rakhti hai woh yeh hai ke huwa mubtada hai, Allah is ki khabar hai aur ahad is ki doosri khabar. Is tarkeeb ke lehaaz se is jumlay ka matlab yeh hai ke "woh (jis ke baare mein tum log sawal kar rahe ho) Allah hai, yakta hai." Doosra matlab yeh bhi ho sakta hai, aur zubaan ke lehaaz se ghalat nahi hai ke "woh Allah ek hai."

Yahan sabse pehle yeh baat samajh leni chahiye ke is jumla mein Allah Ta'ala ke liye lafz ahad jis tarah istemal kiya gaya hai, woh Arabi zubaan mein is lafz ka ghair mamooli istemal hai. Ma'moolan yeh lafz ya to mudaf ya mudaf ilaih ke taur par istemal hota hai, jaise yawm al-ahad (haftay ka pehla din), aur "faba'su ahadakum" (apne kisi aadmi ko bhejo), ya nafi aam ke liye istemal hota hai jaise "ma ja'ani ahad" (mere paas koi nahi aaya), ya umoomiyat ka pehlu liye hue sawaliyah fiqray mein bola jata hai, jaise "hal 'indaka ahad?" (kya tumhare paas koi hai?), ya usi umoomiyat ke pehlu se shartiyah jumla mein bola jata hai, jaise "in ja'aka ahad" (agar tumhare paas koi aaye), ya ginti mein bola jata hai, jaise ahad, ithnan, ahad 'ashar (ek, do, gyaarah). In istemalat ke siwa nazool-e-Quran se pehle ki Arabi zubaan mein is amr ki koi nazeer nahi milti ke sirf ahad wasf ke taur par kisi shakhs ya cheez ke liye bola gaya ho, aur nazool-e-Quran ke baad yeh lafz sirf Allah Ta'ala ki zaat ke liye istemal kiya gaya hai, doosray kisi ke liye kabhi istemal nahi kiya gaya. Is ghair mamooli tarz-e-bayan se khud-ba-khud yeh zaahir hota hai ke yakta o yagana hona Allah ki khaas sifat hai, maujoodaat mein se koi doosra is sifat se mutasif nahi hai, woh ek hai, koi uska saani nahi.

Phir jo sawalaat mushrikeen aur ahl-e-kitab ne Rasool Allah ﷺ se aap ke Rab ke baare mein kiye thay unko nigah mein rakhte hue dekhiye ke huwa Allahu kehne ke baad ahad kehkar unka jawab kis tarah diya gaya hai.

1. Awwalan, iske ma'ani yeh hain ke wohi akela Rab hai, kisi doosray ka rububiyat mein koi hissa nahi hai, aur chunanchah ilah (ma'bood) wohi ho sakta hai jo Rab (maalik o parwardigaar) ho, is liye uluhiyat mein bhi koi uska shareek nahi.
2. Saaniyan, iske ma'ani yeh bhi hain ke wohi tanha kainaat ka khaaliq hai, takhleeq ke is kaam mein koi aur uska shareek nahi hai. Wohi akela maalik al-mulk hai, nizaam-e-alam ka mudabbir o muntazim hai, apni makhlooq ka rizq rasaan hai, aur aaray waqt mein madad karne wala fariyad ras hai. Khudai ke in kaamon mein, jin ko tum khud maante ho ke yeh Allah ke kaam hain, kisi doosray ka qatan koi hissa nahi hai.
3. Salisan, chunanchah unhon ne yeh bhi poocha tha ke woh kis cheez se bana hai? Uska nasab kya hai? Woh kis jins se hai? Kis se usne duniya ki meeraas paayi hai? Aur uske baad kaun uska waaris hoga? Is liye unko in saaray sawalaat ka jawab bhi Allah Ta'ala ke liye sirf ek lafz ahad bol kar de diya gaya hai. Iske ma'ani yeh hain ke (1) wohi ek Khuda hamesha se hai aur hamesha rahega, na usse pehle koi Khuda tha, na uske baad koi Khuda hoga. (2) Khudaon ki koi jins nahi hai jis ka woh fard ho, balke woh akela Khuda hai aur koi uska hum jins nahi. (3) Uski zaat sirf wahid nahi balke ahad hai jisme kisi haisiyat se bhi kasrat ka koi sha'iba nahi hai. Woh ajzaa se murakkab wajood nahi hai jo qaabil-e-tajziya o taqseem ho, jo koi shakal o soorat rakhta ho, jo kisi jagah mein rehta ho ya koi cheez uske andar jagah paati ho, jis ka koi rang ho, jis ke kuch a'za hoon, jis ki koi simt aur jehat ho, aur jis ke andar kisi qisam ka taghayyur o tabaddul hota ho. Tamam aqsaam ki kasratein se bilkul paak aur munazzah woh ek hi zaat hai jo har lehaaz se ahad hai.

Is maqam par yeh baat achi tarah samajh leni chahiye ke Arabi zubaan mein wahid ka lafz bilkul usi tarah istemal hota hai jis tarah hum Urdu mein "ek" ka lafz istemal karte hain. Barri se barri kasratein par mushtamil kisi majmua ko bhi uski majmooi haisiyat ke lehaaz se wahid ya ek kaha jata hai, jaise ek aadmi, ek qaum, ek mulk, ek duniya, hatta ke ek kainaat, aur kisi majmooa ke har juz ko alag alag bhi ek hi kaha jata hai. Lekin ahad ka lafz Allah Ta'ala ke siwa kisi ke liye istemal nahi kiya jata. Is liye Quran Majeed mein jahan bhi Allah Ta'ala ke liye wahid ka lafz istemal hua hai wahan ilahun wahid (ek hi ma'bood), ya Allah al-wahid al-qahhar (akela Allah jo sab ko maghloob karke rakhne wala hai), kaha gaya hai. Sirf wahid nahi kaha gaya, kyun ke yeh lafz un cheezon ke liye bhi istemal hota hai jo apni zaat mein tarah tarah ki kasratein rakhti hain. Bila-khilaaf iske Allah ke liye aur sirf Allah hi ke liye ahad ka lafz mutlaqan istemal kiya gaya hai, kyun ke wajood mein sirf wohi ek hasti aisi hai jisme kisi haisiyat se bhi koi kasrat nahi hai, jiski wahdaniyat har lehaaz se kaamil hai.

ﭖ ﭗ ﭘ

2. Allah sab se be-niaz hai aur sab us ke mohtaaj hain. 4

Tafseer:

Surah Al-Ikhlas 4

Asal mein lafz "Samad" istemal kiya gaya hai jiska maadah "Saad, Meem, Daal" hai. Arbi zuban mein is maaday se jo alfaz nikle hain un par aik nigah daalnay se maloom hota hai ke is ke ma'ani ki wasat kis qadar hai.

Al-Samad: Qasd karna, buland maqam jo bari zakhmat rakhta ho, satah murtafa, woh aadmi jise jang mein bhookh pyas na lagti ho, woh sardar jise haajaat mein rujoo kiya jata ho. Al-Samad: Har cheez ka buland hissa, woh shakhs jise se balatar koi doosra shakhs na ho, woh sardar jise ki itaat ki jati ho aur jis ke baghair kisi maamlay ka faisla na kiya jata ho, woh sardar jise haajatmand log rujoo karte hon, da'im, buland martaba, thos jismein koi khoal ya jhool na ho, aur jismein na koi cheez nikalti ho na is mein daakhil ho sakti ho, woh aadmi jise jang mein bhookh pyas na lagti ho. Al-Mussamad: Thos cheez jiska koi jauf na ho. Al-Mussammad: Maqsood jis ki taraf janay ka qasd kiya jaye, sakht cheez jismein koi kamzori na ho. Bait Mussammad: Woh ghar jis ki taraf haajaat mein rujoo kiya jata ho. Binaa Mussammad: Buland imarat. Samadah ho aur Samad ilayh samadan: Is shakhs ki taraf janay ka qasd kiya. Asmad ilayh al-amr: Is ke supurd maamla kar diya, is ke aagay maamla pesh kar diya, is par maamlay mein a'temaad kiya. (Sihah, Qaamus, Lisan al-Arab)

In lughwi ma'no ki bunyad par aayat "Allah-us-Samad" mein lafz Samad ki jo tafseerein sahaba wa tab'een aur ba'ad ke ahl-e-ilm se manqool hain, unhein hum zail mein darj karte hain:

Hazrat Ali, Ikrimah aur Ka'ab Ahbar: "Samad woh hai jisse balatar koi na ho." Hazrat Abdullah bin Masood, Hazrat Abdullah bin Abbas aur Abu Wail Shaqiq bin Salma: "Woh sardar jise ki siadat kaamil ho aur inteha ko pohnchi hui ho." Ibn Abbas ka doosra qoul: "Samad woh hai jis ki taraf log kisi bala ya museebat ke nazil hone par madad ke liye rujoo karen." Unka aik aur qoul: "Woh sardar jo apni siadat mein, apne sharaf mein, apni azmat mein, apne hilm aur bardbari mein, apne ilm mein aur apni hikmat mein kaamil ho." Hazrat Abu Huraira: "Woh jis mein se na koi cheez kabhi nikli ho na nikalti ho, jo na khata ho na peeta ho." Isi ke hum ma'ni aqwaal Shabi aur Muhammad bin Ka'b al-Qurzi se bhi manqool hain. Sudi: "Maqsood cheezein haasil karne ke liye log jis ka qasd karen aur masaib mein madad ke liye jis ki taraf rujoo na karen." Saeed bin Jubair: "Woh jo apni tamaam sifaat aur a'maal mein kaamil ho." Rabi bin Anas: "Woh jis par koi aafat na aati ho." Muqatil bin Hayyan: "Woh jo be-ayb ho." Ibn Kaisan: "Woh jis ki sifat se koi doosra mutasif na ho." Hasan Basri aur Qatadah: "Jo baaqi rehne wala aur la-zawaal ho." Isi se milte julte aqwaal Mujahid, Mu'ammar aur Murrah al-Hamdani se bhi manqool hain. Murrah al-Hamdani ka aik aur qoul yeh hai: "Woh jo apni marzi ke mutabiq jo chahe faisla kare aur jo kaam chahe kare, us ke hukm aur faislay par nazar saani karne wala koi na ho." Ibrahim Nakha'i: "Woh jis ki taraf log apni haajaton ke liye rujoo karen." Abu Bakr al-Anbari: "Ahl-e-lughat ke darmiyan is mein koi ikhtilaf nahi hai ke 'Samad' us sardar ko kehte hain jisse balatar koi aur sardar na ho, aur jis ki taraf log apni haajaat aur apne ma'amaalat mein rujoo karen." Isi ke qareeb az-Zajjaj ka qoul hai. Woh kehte hain ke "Samad woh hai jis par sardari khatam ho gayi ho aur har aik apni haajaat ke liye jis ki taraf rujoo kare."

Ab ghor kijiye ke pehle fakray mein "Allah-u-Ahad" kyun kaha gaya, aur is fakray mein "Allah-us-Samad" kehne ki kya wajah hai. Lafz "Ahad" ke mutaliq hum bayan kar chuke hain ke woh sirf Allah Ta'ala ke liye makhsoos hai, kisi aur ke liye seray se mustamil hi nahi hai, is liye isay "Ahad", yani nakirah ki surat mein istemal kiya gaya hai. Lekin "Samad" ka lafz chunanche makhluqaat ke liye bhi istemal hota hai, is liye "Allah Samad" kehne ke bajaye "Allah-us-Samad" kaha gaya, jiske ma'ani yeh hain ke asli aur haqeeqi Samad Allah Ta'ala hi hai. Makhluq agar kisi haisiyat se Samad ho bhi to kisi doosri haisiyat se woh Samad nahi hai, kyun ke woh faani hai, la-zawaal nahi hai, qabil-e-tajziyah wa taqseem hai, murakkab hai, kisi waqt us ke ajza bikhar sakte hain, baaz makhluqaat is ki mohtaaj hain to baaz ka woh khud mohtaaj hai, is ki siadat izafi hai na ke mutlaq, kisi ke muqable mein woh bartar hai to is ke muqable mein koi aur bartar hai, baaz makhluqaat ki baaz haajaat ko woh poora kar sakta hai, magar sab ki tamaam haajaat ko poora karna kisi makhluq ke bas mein nahi hai. Ba-khilaf is ke Allah Ta'ala ki Samadiyat har haisiyat se kaamil hai. Saari duniya us ki mohtaaj hai aur woh kisi ka mohtaaj nahi. Duniya ki har cheez apne wajood, baqa aur apni haajaat o zarooriyaat ke liye shaoori tor par ya ghair shaoori tor par usi ki taraf rujoo karti hai aur sab ki tamaam haajaat poori karne wala wahi hai. Woh ghair faani aur la-zawaal hai. Rizq deta hai, leta nahi hai, mufrad hai, murakkab nahi hai ke qabil-e-tajziyah wa taqseem ho. Saari kainaat par us ki siadat qaim hai aur woh sab se bartar hai. Is liye woh mehz "Samad" nahi, balkay "Al-Samad" hai, yani aik hi aisi hasti jo haqeeqat mein Samadiyat se ba-tamam wa kaamaal mutasif hai. Phir chunanche woh "Al-Samad" hai, is liye laazim aata hai ke woh yakta aur yagaana ho, kyun ke aisi hasti aik hi ho sakti hai jo kisi ki haajtamand na ho aur sab jis ke mohtaaj hon. Do ya zaaid hastiyan sab se be-niaz aur sab ki haajat rawaa nahi ho sakti. Nez us ke "Al-Samad" hone se yeh bhi laazim aata hai ke wahi aik ma'bood ho, kyun ke insaan ibaadat usi ki karta hai jis ka woh mohtaaj ho. Aur is se yeh bhi laazim aata hai ke us ke siwa koi ma'bood na ho, kyun ke jo haajat rawaai ki taqat aur ikhtiyaraat hi na rakhta ho us ki bandagi wa ibaadat koi hoshiyaar aadmi nahi kar sakta.

ﭙ ﭚ ﭛ ﭜ ﭝ

 3:Na uski koi aulad hai aur na woh kisi ki aulad . 5

Tafseer:
Surah Al-Ikhlas 5

Mushrikeen har zamane mein khudai ka yeh tasavvur ikhtiyar karte rahe hain ke insaano ki tarah khudaoon ki bhi koi jins hoti hai, jiske bohot se afrad hote hain, aur un mein shaadi biaah aur tawallud o tanasul ka silsila chalta hai. Is jahilana tasavvur se unhone Allah Rabbul Aalameen ko bhi paak aur balatar nahi samjha aur uske liye bhi aulaad tajweez ki. Chunancha ahle Arab ka yeh aqeeda Quran Majeed mein bayan kiya gaya hai ke woh farishton ko Allah Ta'ala ki betiyan qarar dete the. Anbiyaؑ ki ummatain bhi is jahalat se mehfooz na reh saki. Un ke yahan bhi kisi buzurg insaan ko Allah Ta'ala ka beta qarar dene ka aqeeda paida hogaya.

In mukhtalif tauhumat mein do qisam ke tasavvurat hamesha khalat malt hote rahe hain. Baaz logon ne yeh samjha ke jin ko woh Allah Ta'ala ki aulaad qarar de rahe hain woh is zaat-e-paak ki nasabi aulaad hai. Aur baaz ne yeh da'wa kiya ke jisko woh Allah ka beta keh rahe hain, usay Allah ne apna mutabanna banaya hai. Agarche un mein se kisi ki yeh jurrat nahi hui ke ma'az Allah kisi ko Allah ka baap qarar dein, lekin zahir hai ke jab kisi hasti ke muta'liq yeh tasavvur kiya jaye ke woh tawallud o tanasul se paak nahi hai, aur uske baare mein yeh khayaal kiya jaye ke woh bhi insaan ki tarah is qisam ki koi hasti hai jiske yahan aulaad paida hoti hai, aur jisko laa-lad hone ki surat mein kisi ko beta banane ki zarurat paish aati hai, to phir insani zehan is gumaan se mehfooz nahi reh sakta ke usay bhi kisi ki aulaad samjhe.

Yahi wajah hai ke jo sawalaat Rasool Allah ﷺ se poochay gaye the un mein ek sawal yeh tha ke Allah ka nasab kya hai? Aur doosra yeh ke kis se usne duniya ki meeras paayi hai aur kaun uske baad waaris hoga?

In jahilana mafruzat ka agar tajziya kiya jaye to maloom ho jata hai ke mantiqi tor par bayan ko farz kar lene se kuch aur cheezon ko bhi farz karna lazim aata hai.

Aval yeh ke Khuda ek na ho, balkay khudaoon ki koi jins ho, aur uske afrad khudai asaf, af'aal aur ikhtiyaaraat mein shareek hoon. Ye baat khuda ki sirf nasabi aulaad farz kar lene hi se lazim nahi aati, balkay kisi ko mutabanna farz karne se bhi lazim aati hai, kyun ke kisi ka mutabanna laa-mahaala uska hum jins hi ho sakta hai, aur jab ma'az Allah woh khuda ka hum jins hai to usse inkaar nahi kiya ja sakta ke woh khudai ke asaf bhi rakhta hai.

Sawm yeh ke aulaad ka koi tasavvur iske baghair nahi kiya ja sakta ke nar o madah mein ittisaal ho aur koi madah baap aur maan ke jism se nikal kar bache ki shakal ikhtiyar kare. Pas Allah ke liye aulaad farz karne se yeh bhi lazim aata hai ke woh bizaat khud ma'az Allah fani ho aur baqi rehne wali cheez khudaoon ki nasal ho na ke zaat-e-Khuda.

Chahaarum yeh ke kisi ko mutabanna banane ki gharz yeh hoti hai ke ek laa-lad shakhs apni zindagi mein kisi madadgaar ka, aur apni wafat ke baad kisi waaris ka haajatmand hota hai. Lihaza Allah Ta'ala ke liye yeh farz karna ke usne kisi ko beta banaya hai, us zaat-e-paak ki taraf laaziman wohi sab kamzoriyaan mansoob karna hai jo fani ashkhaas mein payi jaati hain.

In tamaam mafruzat ki jad agarche Allah Ta'ala ko "Ahad" aur "As-Samad" kehne se kat jati hai, lekin iske baad yeh irshaad farmane se ke "na uski koi aulaad hai aur na woh kisi ki aulaad hai", is maamla mein kisi ishtibaah ki gunjaish bhi baqi nahi rehti. Phir chunke zaat-e-Baari ke haqq mein yeh tasavvurat shirk ke ahem tareen asbaab mein se hain, is liye Allah Ta'ala ne sirf Surah Ikhlas hi mein inki saaf saaf aur qat'i o hatmi tarteed karne par iktifa nahi farmaaya, balkay jagah jagah is mazmoon ko mukhtalif tareeqon se bayan kiya hai taa-ke log haqeeqat ko poori tarah samajh len.

Misal ke taur par zail mein chand ayaat mulahiza farmaiye:

"Innama Allahu Ilahun Wahidun, Subhanahu An yakuna lahu waladun, lahu ma fis samawati wama fil ard" (An-Nisa, 171)
"Allah to bas ek hi khuda hai, woh paak hai us se ke koi uska beta ho, jo kuch asmanon mein hai aur jo kuch zameen mein hai sab uski milkiyat hai."

"Ala innahum min ifkihim la yaquloon. Walada Allah, wa innahum lakaziboon" (As-Saffat, 151-152)
"Khub sun rakhon, ye log darasal apni man-gharat se yeh baat kehte hain ke Allah aulaad rakhta hai. Fil waqeh ye qata'i jhoote hain."

"Waja'alu bainahu wa baina aljinnata nasaba, wa laqad 'alimatil jinnatu innahum lamuhdaroon" (As-Saffat, 158)
"Unho ne Allah aur farishton ke darmiyan nasab ka rishta bana rakha hai, halan ke farishtay khoob jaante hain ke ye log (mujrimoon ke taur par) pesh kiye jane walay hain."

"Waja'alu lahu min 'ibadihi juz'an, innal insana la-kafoorun mubeen" (Az-Zukhruf, 15)
"Logon ne uske bandon mein se baaz ko uska juz bana dala. Haqiqat yeh hai ke insaan khula ehsan faramosh hai."

"Waja'alu lillahi shuraka' al-jinna, wa khalaqahum, wa kharaqu lahu baneena wa banatin bighairi 'ilm, Subhanahu wata'ala 'amma yasifoon. Badee'us-samawati wal ard, anna yakunu lahu waladun walam takun lahu sahiba, wa khalaqa kulla shai'in" (Al-An'am, 100-101)
"Aur logon ne jinno ko Allah ka shareek thahara diya, halan ke woh unka khalik hai. Aur unho ne be-jaane bujhe uske liye betay aur betiyan ghadh liye, halan ke woh paak aur balatar hai un baaton se jo ye kehte hain. Woh to asmanon aur zameen ka mojood hai. Uska koi beta kaise ho sakta hai jabke koi uski sahiba (biwi) hi nahi hai. Usne har cheez ko paida kiya hai."

"Wa qalu ittakhazar Rahmanu waladan, subhanahu bal 'ibadun mukramoon" (Al-Anbiya, 26)
"Aur un logon ne kaha ke Khudaye Rahman ne kisi ko beta banaya hai. Paak hai woh, balke (jin ko ye uski aulaad kehte hain) woh to banday hain jinhein izzat di gayi hai."

"Qalu ittakhazallahu waladan, subhanahu huwa al-ghaniyyu, lahu ma fis-samawati wama fil ard, in 'indakum min sultanin bihaza, ataqooloona 'alallahi ma la ta'lamoon" (Yunus, 68)
"Logon ne keh diya ke Allah ne kisi ko beta banaya hai. Subhan Allah, woh to be-niyaaz hai. Asmanon mein jo kuch hai aur zameen mein jo kuch hai sab uski milkiyat hai. Tumhare paas is qawl ki akhir daleel kya hai? Kya tum Allah ke baare mein woh baatein kehte ho jinhain tum nahi jaante?"

"Wa qulil hamdu lillahi allazi lam yattakhiz waladan walam yakun lahu shareekun fil mulki walam yakun lahu waliyyun minaz-zull" (Bani Israil, 111)
"Aur (ae Nabi) kaho, tareef hai us khuda ke liye jisne na kisi ko beta banaya, na koi badshahi mein uska shareek hai, aur na woh aajiz hai ke koi uska poshtiban ho."

"Ma-ttakhazallahu min waladin wama kana ma'ahu min ilah" (Al-Mu'minun, 91)
"Allah ne kisi ko beta nahi banaya hai, aur koi doosra khuda uske saath nahi hai."

In ayaat mein har pehlu se un logon ke aqeede ki tarteed kar di gayi hai jo Allah ke liye nasabi aulaad ya mutabanna banayi hui aulaad tajweez karte hain, aur iske ghalat hone ke dala'il bhi bayan kar diye gaye hain. Yeh aur isi mazmoon ki doosri bohat si ayaat jo Quran Majeed mein hain, Surah Ikhlas ki behtareen tafseer karti hain.

ﭞ ﭟ ﭠ ﭡ ﭢ ﭣ

4:Aur koi uska humsar nahin hai 6

Tafseer:
Surah Al-Ikhlas 6

Asal mein lafz kufu istemal hua hai jiske ma'ni hain nazeer, mushabeh, mumasil, hum rutba, masawi. Nikah ke maamle mein kufu ka lafz hamari zubaan mein bhi istemal hota hai aur is se maqsood yeh hota hai ke larka aur larki mu'ashrati haisiyat se barabar ki jor hon. Pas is ayat ka matlab yeh hai ke sari kainaat mein koi nahi hai, na kabhi tha, na kabhi ho sakta hai, jo Allah ke maanind, ya us ka hum martaba ho, ya jo apni sifat, af'aal aur ikhtiyarat mein us se kisi darja mein bhi mushabihat rakhta ho.