SURAH NO. 114 - AN-NAAS

 

SURAH NO. 114 - AN-NAAS

Mufassir: Maulana Syed Abul A'la Maududi
Taaruf: Surah No. 114 - An-Naas

Naam
Qur'an Majeed ki aakhri do suratein, Surah An-Naas aur Surah Al-Falaq ko mushtarka tor par Mu'awwidhatayn kaha jata hai. Agarche Qur'an Majeed ki yeh aakhri do suratein apne aap mein alag alag hain, aur mus'haf mein alag naamon se likhi gayi hain, lekin inke darmiyan baaham itna gehra talluq hai, aur inke mazameen ek dosray se itni qareebi munasibat rakhte hain ke inka ek mushtarka naam Mu'awwidhatayn (panah mangne wali do suratein) rakha gaya hai. Imam Bayhaqi ne Dala’il an-Nubuwwah mein likha hai ke yeh nazil bhi ek saath hi hui hain, isi wajah se dono ka majmu'i naam Mu'awwidhatayn hai. Hum yahan dono par ek hi mazmoon likh rahe hain kyun ke inse mutalliq masail o mabahis bilkul yaksa hain.

Zamana-e-Nuzool
Hazrat Hasan Basri, Ikrimah, 'Ata, aur Jabir bin Zaid kehte hain ke yeh suratein Makki hain. Hazrat Abdullah bin Abbas (RA) se bhi ek riwayat yahi hai. Magar unse doosri riwayat yeh hai ke yeh Madni hain aur yahi qoul Hazrat Abdullah bin Zubair (RA) aur Qatadah ka bhi hai. Is doosray qoul ko jo riwayat taqat pahunchati hain unmein se ek Muslim, Tirmidhi, Nasa'i aur Musnad Imam Ahmad bin Hanbal mein Hazrat 'Uqbah bin 'Amir (RA) ki yeh hadees hai ke Rasoolullah ﷺ ne ek roz mujhse farmaya:
"Alam tara ayatin unzilat al-laylah, lam yura mithluhunna, A'udhu bi-rabbil-falaq, A'udhu bi-rabbin-naas. Tumhein kuch pata hai ke aaj raat mujh par kaisi ayaat nazil hui hain? Yeh bemithal ayaat hain. A'udhu bi-rabbil-falaq aur A'udhu bi-rabbin-naas."
Yeh hadees is buniyad par in suraton ke Madni honay ki daleel hai ke Hazrat 'Uqbah bin 'Amir (RA) hijrat ke baad Madina Tayyiba mein imaan laye the, jaisa ke Abu Dawood aur Nasa'i ne khud unke apne bayan se naql kiya hai. Doosri riwayat jo is qoul ko taqat deti hain wo Ibn Sa'd, Muhiyyus-Sunnah Baghawee, Imam Nasafi, Imam Bayhaqi, Hafiz Ibn Hajar, Hafiz Badruddin 'Ayni, 'Abdu bin Hameed waghera ki naql karda riwayat hain ke jab Madine mein Yahood ne Rasoolullah ﷺ par jadoo kiya tha aur iske asar se Huzoor ﷺ bemar hogaye the, us waqt yeh suratein nazil hui theen. Ibn Sa'd ne Waqidi ke hawala se bayan kiya hai ke yeh 7 Hijri ka waqia hai. Isi buniyad par Sufyan bin 'Uyainah ne bhi in suraton ko Madni kaha hai.

Lekin jaisa ke Surah Al-Ikhlas ke mazmoon mein bayan ho chuka hai ke kisi surah ya ayat ke mutalliq jab yeh kaha jata hai ke wo falan moqa par nazil hui thi, to iska matlab laaziman yahi nahi hota ke wo pehli martaba usi moqa par nazil hui thi, balki baaz auqaat aisa hota hai ke ek surah ya ayat pehle nazil ho chuki hoti hai, aur phir koi khaas waqia ya surat-e-haal paish anay par Allah Ta'ala ki taraf se usi ki taraf dobara, balki kabhi kabhi baar baar Huzoor ﷺ ko tawajjo dilai jati thi. Hamare nazdeek aisa hi maamla Mu'awwidhatayn ka bhi hai. Inka mazmoon saaf bata raha hai ke yeh ibtida'an Makkah mein us waqt nazil hui hongi jab wahan Huzoor ﷺ ki mukhalifat zor pakar chuki thi. Baad mein jab Madina Tayyiba mein munafiqeen, yahood, aur mushrikeen ki mukhalifat ke toofan uthe to Huzoor ﷺ ko phir inhi dono suraton ke parhne ki talqeen ki gayi jaisa ke Hazrat 'Uqbah bin 'Amir (RA) ki manzoor-e-bala riwayat mein zikar aaya hai. Iske baad jab aap ﷺ par jadoo kiya gaya aur aap ki 'illat-e-mizaaj ne shiddat ikhtiyar ki to Allah ke hukum se Jibraeel (AS) ne aakar phir yeh suratein parhne ki aap ko hidayat ki. Is liye hamare nazdeek in mufassireen ka bayan hi zyada mo'tabar hai jo in dono suraton ko Makki qarar dete hain. Jadoo ke maamlay ke saath inko makhsoos samajhne mein to yeh 'amar bhi mani' hai ke iske saath sirf Surah Falaq ki sirf ek ayat "Wa min sharri an-naffathati fi-l 'uqad" hi talluq rakhti hai, Surah Falaq ki baaqi ayaat aur poori Surah An-Naas ka is maamlay se barah-e-raast koi talluq nahi hai.

Mauzu aur Mazmoon
Makkah Mu'azzamah mein yeh dono suratein jin halaat mein nazil hui theen, wo yeh the ke Islam ki dawat shuru hote hi aisa mehsoos hone laga tha ke Rasool Allah ﷺ ne goya bharon ke chatte mein haath daal diya hai. Joon joon aap ki dawat phailti gayi, kuffar-e-Quraish ki mukhalifat bhi shadeed hoti chali gayi. Jab tak unhein yeh umeed rahi ke shayad wo kisi tarah ki sauday bazi karke, ya behla fusla kar aap ﷺ ko is kaam se baaz rakh sakenge, us waqt tak to phir bhi un ke ird gird ke husad mein kuch kami rahi. Lekin jab Huzoor ﷺ ne unhein is taraf se bilkul mayoos kar diya ke aap ﷺ unke saath deen ke maamle mein koi maslihat karne par aamda nahi ho sakege, aur Surah Al-Kafiroon mein saaf saaf unse keh diya gaya ke jin ki bandagi tum karte ho, un ki bandagi karne wala main nahi hoon, aur jis ki bandagi main karta hoon, us ki bandagi tum nahi karte ho, is liye mera raasta alag hai aur tumhara raasta alag, to kuffar ki dushmani apne urooj par pohnch gayi. Khususiyat ke saath jin khandanon ke afrad (mardon ya aurton, ladkon ya ladkiyon) ne Islam qabool kar liya tha, un ke dilon mein to Huzoor ﷺ ke khilaf har waqt bhatiyaan sulagti rehti theen. Ghar ghar aap ﷺ ko kosa ja raha tha. Khufiya mashware kiye ja rahe the ke kisi waqt raat ko chhup kar aap ﷺ ko qatal kar diya jaye taake Banu Hashim ko qatil ka pata na chal sake aur badla na le sakein. Aap ﷺ ke khilaf jadoo tone kiye ja rahe the taake aap ﷺ ya to wafat paa jayein ya sakht bemaar par jayein, ya deewane ho jayein. Shayateen jin wa ins har taraf phel gaye the taake awaam ke dilon mein aap ke khilaf aur aap ke laaye huye deen aur Qur'an ke khilaf koi na koi waswasa daal dein jisse log badgumaan ho kar aap ﷺ se door bhaagne lagain. Bohat se logon ke dilon mein hasad ki aag bhi jal rahi thi, kyun ke wo apne siwa, ya apne qabile ke kisi aadmi ke siwa, doosre kisi shakhs ka charagh jalte na dekh sakte the. Misaal ke tor par, Abu Jahl jis buniyad par Rasool Allah ﷺ ki mukhalifat mein had se badhta chala jata tha, uski wajah wo khud yeh bayan karta hai ke:
"Hamara aur Bani Abd-e-Manaf (yaani Rasool Allah ke khandan) ka baaham muqabla tha. Unhoon ne khanay khilaye to hum ne bhi khilaye. Unhoon ne logon ko sawariyan deen to hum ne bhi deen. Unhoon ne 'atiye diye to hum ne bhi diye. Yahaan tak ke wo aur hum jab izzat o sharaf mein barabar ki takkar ho gaye to ab wo kehte hain ke hum mein ek Nabi hai jis par asman se wahi utarti hai. Bhala is maidan mein hum kaise unka muqabla kar sakte hain? Khuda ki qasam hum hargiz is ko na maanenge aur na is ki tasdeeq karenge."

In halaat mein Rasool Allah ﷺ se farmaya gaya ke in logon se keh do ke main panah maangta hoon taloo-e-subah ke Rabb ki, tamam makhluqat ke shar se, raat ke andhere aur jadoo giron aur jadoo girniyon ke shar se, aur hasidon ke shar se. Aur in se keh do ke main panah maangta hoon insano ke Rabb, insano ke badshah aur insano ke ma'bood ki har us waswasa andaaz ke shar se jo baar baar palat kar aata hai aur logon ke dilon mein waswase daalta hai, khwah wo shayateen jin mein se ho ya shayateen ins mein se. Yeh usi tarah ki baat hai jaisi Hazrat Musa (AS) ne us waqt farmayi thi jab Firaun ne bhare darbar mein unke qatal ka iraada zahir kiya tha:
"Inni 'uztu bi-rabbi wa rabbikum min kulli mutakabbir laa yu'minu bi-yawm il-hisab"
("Maine apne aur tumhare Rabb ki panah le li hai har us mutakabbir ke muqable mein jo roz-e-hisab par imaan nahi rakhta." Qur'an Surah Al-Mu'min: 27)
Aur:
"Wa inni 'uztu bi-rabbi wa rabbikum an tarjumooni"
("Aur maine apne aur tumhare Rabb ki panah le li hai is baat se ke tum mujh par hamla aawar ho." Qur'an Surah Ad-Dukhan: 20)

Dono moqa par Allah ke in jaleel ul-qadr paighambaron ka muqabla bari be-sar o samaani ki haalat mein baraa sar o samaan aur wasail o zara’i aur quwwat o shaukat rakhne walon se tha. Dono moqa par wo taqatwar dushmanon ke aage apni dawat-e-haq par dat gaye jabke unke paas koi maadi taqat aisi na thi jiske bal par wo unka muqabla kar sakte. Aur dono moqa par unhone dushmanon ki dhamkion aur khatarnaak tadbiron aur mu'aandana chaalon ko yeh keh kar nazar-andaz kar diya ke "Tumhare muqable mein humne Rabb-e-Kainaat ki panah le li hai." Zahir hai ke yeh 'azmat aur sabat-e-qadam wahi shakhs dikha sakta hai jise yeh yaqeen ho ke is Rabb ki taqat sab se bari taqat hai, iske muqable mein duniya ki sari taqatain heech hain, aur iski panah jise haasil ho uska koi kuch nahi bigar sakta. Wahi yeh keh sakta hai ke "Main kalima-e-haq ke ilan se hargiz nahi hatoonga, tum jo chaaho karlo, mujhe iski koi parwah nahi, kyun ke main tumhare aur apne aur sari kainat ke Rabb ki panah le chuka hoon."

Mu'awwidhatayn ki Qur'aniyat
In do suraton ke mauzu aur mazmoon ko samajhne ke liye itni behas hi kaafi hai jo upar ki ja chuki hai. Lekin chunanche hadees o tafseer ki kitabon mein inke mutalliq teen aise mabahis aa gaye hain jo dilo mein shubhaat paida kar sakte hain, is liye hum unko bhi saaf kar dena zaroori samajhte hain.
In mein se awwaleen qaabil-e-tawajju masla yeh hai ke aaya in dono suraton ka Qur'ani suratein hona qatee tor par sabit hai, ya ismein kisi shak ki gunjaish hai? Yeh sawal is liye paida hua ke Hazrat Abdullah bin Masood (RA) jaise azeem al-martaba sahabi se mutadid riwayaton mein yeh baat manqool hui hai ke woh in dono sooron ko Qur'an ki sooratein nahi maante the aur apne mushaf se unko saaqit kar diya tha. Imam Ahmad, Bazzar, Tabrani, Ibn Mardawayh, Abu Ya'la, Abdullah bin Ahmad bin Hanbal, Humaydi, Abu Naeem, Ibn Hibban, waghera muhadditheen ne mukhtalif sanadun se aur aksar o beshtar sahih sanadun se yeh baat Hazrat Ibn Masood (RA) se naql ki hai. In riwayaat mein na sirf yeh kaha gaya hai ke woh in sooron ko mushaf se saaqit kar dete the, balke yeh bhi bayan kiya gaya hai ke woh kehte the "Qur'an ke saath woh cheezen na milao jo Qur'an ka juz nahi hain. Yeh dono Qur'an mein shaamil nahi hain. Yeh to ek hukm tha jo Nabi ﷺ ko diya gaya tha ke aap in alfaaz mein Khuda ki panaah maangein." Baaz riwayaat mein is par yeh izafa bhi hai ke woh in sooron ko namaz mein nahi parhte the.

In riwayaat ki buniyad par mukhalifeen-e-Islam ko Qur'an ke baare mein yeh shubhaat ubhaarne ka mauqa mil gaya ke ma'azallah yeh kitaab tahreef se mehfooz nahi hai balke is mein jab do sooratein Ibn Masood (RA) jaise sahabi ke bayan ke mutabiq ilhaqi hain to na maloom aur kya kya hazf o izafay is ke andar hue honge. Is ta'an se peechha chhudwane ke liye Qazi Abu Bakr al-Baqilani aur Qazi Iyaaz waghera ne yeh ta'weel ki ke Ibn Masood (RA) Mu'awwizatain ki Qur'aniyat ke munkir na the balke sirf inko mushaf mein darj karne se inkaar karte the, kyun ke unke nazdeek mushaf mein sirf wohi cheez darj ki jani chahiye thi jis ke sabt karne ki Rasool Allah ﷺ ne ijaazat di ho, aur Ibn Masood (RA) tak yeh ittila na pohnchi thi ke Huzoor ﷺ ne is ki ijaazat di hai. Lekin yeh ta'weel durust nahi hai, kyun ke sahih sanadun ke saath yeh baat sabit hai ke Ibn Masood ne inke Qur'ani sooratein hone ka inkaar kiya hai. Kuch dusre buzurgon, maslan Imam Nawawi, Imam Ibn Hazm aur Imam Fakhruddin Razi ne saray se is baat hi ko jhoot aur baatil qarar diya hai ke Ibn Masood (RA) ne aisi koi baat nahi kahi hai. Magar mustanad tareekhi haqaiq ko bila sanad rad kar dena koi ilmi tareeqa nahi hai.

Ab sawal yeh hai ke Ibn Masood ki in riwayaat se Qur'an par jo ta'an waarid hota hai uska sahih rad kya hai? Is sawal ke kayi jawaab hain jin ko hum silsila war darj karte hain.

(1) Hafiz Bazzar ne apni musnad mein Ibn Masood ki yeh riwayat naql karne ke baad likha hai ke apni is rai mein wo bilkul munfarid hain. Sahaba mein se kisi ne bhi unke is qoul ki ta'yeed nahi ki hai.

(2) Tamam sahaba ke ittifaq se Khalifa Salis Syedna Usman (RA) ne Quran Majeed ke jo nuskhay murattab karvaye the aur Khilafat-e-Islamiya ki taraf se jin ko duniya-e-Islam ke markazon mein sarkari taur par bheja tha, unmein yeh dono suratein darj thi.

(3) Rasool Allah ﷺ ke ahd-e-mubarak se aaj tak tamam duniya-e-Islam ka jis mus'haf par ijma' hai, usmein yeh dono suratein darj hain. Tanha Abdullah bin Masood ki rai, unki jalalat-e-qadr ke bawajood, is azeem ijma' ke muqable mein koi wazan nahi rakhti.

(4) Rasool Allah ﷺ se nihayat sahih wa mu'tabar ahadith ke mutabiq yeh sabit hai ke aap ﷺ ne in suraton ko namaz mein khud parha hai, doosron ko parhne ki hidayat farma'i hai aur Quran ki suraton ki haisiyat se logon ko inki taleem di hai. Misaal ke taur par zail ki ahadith malahoza hoon:

Muslim, Ahmad, Tirmizi, aur Nasai ke hawala se Hazrat Uqbah (RA) bin Aamir ki yeh riwayat hum upar naql kar chuke hain ke Huzoor ﷺ ne Surat Falaq aur Surat Naas ke mutaliq unse yeh farmaya ke aaj raat yeh ayatain mujh par nazil hui hain. Nasai ki aik riwayat Uqbah bin Aamir se yeh hai ke Rasool Allah ﷺ ne yeh dono suratein subah ki namaz mein parhi. Ibn Hibban ne unhi Hazrat Uqbah se riwayat naql ki hai ke Huzoor ﷺ ne unse farmaya "Agar mumkin ho to tumhari namazon se in dono suraton ki qira'at chhootne na paye."

Saeed bin Mansoor ne Hazrat Muaz bin Jabal se riwayat naql ki hai ke Huzoor ﷺ ne subah ki namaz mein yeh dono suratein parhi. Imam Ahmad ne apni musnad mein sahih sanad ke sath ek aur sahabi ki yeh riwayat laayi hai ke Huzoor ﷺ ne unse farmaya jab tum namaz parho to ismein yeh dono suratein parho.

Masnad Ahmad, Abu Dawood aur Nasai mein Uqbah bin Aamir ki yeh riwayat aayi hai ke Huzoor ﷺ ne unse farmaya "Kya mein tumhe do aisi suratein na sikhaon jo un behtareen suraton mein se hain jinhe log parhte hain?" Unhone arz kiya zaroor ya Rasool Allah. Is par Huzoor ﷺ ne unko yahi Ma'oozatain sikhai. Phir namaz khari hui to Huzoor ﷺ ne yeh dono suratein ismein bhi parhi. Aur namaz ke baad palat kar jab aap unke paas se guzre to farmaya "Aey Uqba, kaisa paya tumne?" Aur us ke baad unko hidayat farma'i ke jab tum sone lago aur jab so kar uthho to in suraton ko parho.

Masnad Ahmad, Abu Dawood, Tirmizi aur Nasai mein Uqbah bin Aamir ki ek riwayat yeh hai ke Huzoor ﷺ ne unko har namaz ke baad Mu'awwazat (yani Qul Huwallahu Ahad aur Ma'oozatain) parhne ki talqeen ki. Nasai, Ibn Marudwayh aur Hakim ne Uqbah bin Aamir ki yeh riwayat bhi naql ki hai ke ek martaba Huzoor ﷺ sawari par chale ja rahe the aur aap ke qadam mubarak par haath rakhe hue sath sath chal raha tha. Maine arz kiya mujhe Surat Hood ya Surat Yusuf sikhaiye. Farmaya "Allah ke nazdeek bande ke liye Qul A'oozu Bi-Rabbil-Falaq se zyada naafi koi cheez nahi hai."

Abdullah bin Aabis al-Juhni ki riwayat Nasai, Baihaqi, Bagawi aur Ibn Saad ne naql ki hai ke Huzoor ﷺ ne mujhse farmaya "Ibn Aabis, kya mein tumhe na bataoon ke panah maangne walon ne jitni cheezon ke zariye Allah ki panah maangi hai unmein sabse afzal kaunsi cheezen hain?" Maine arz kiya zaroor ya Rasool Allah. Farmaya "Qul A'oozu Bi-Rabbil-Falaq aur Qul A'oozu Bi-Rabbil-Naas yeh dono suratein."

Ibn Marudwayh ne Hazrat Umm Salama ki riwayat naql ki hai ke Allah ko jo suratein sabse zyada pasand hain wo Qul A'oozu Bi-Rabbil-Falaq aur Qul A'oozu Bi-Rabbil-Naas hain.

Yahan yeh sawal paida hota hai ke Hazrat Abdullah bin Masood (RA) ko yeh ghalat fehmi aakhir kaise laahaq hui ke yeh dono Quran Majeed ki suratein nahi hain? Iska jawab humein do riwayaton ko jama kar ke dekhne se milta hai.

Ek yeh riwayat ke Hazrat Abdullah bin Masood kehte the ke yeh to ek hukm tha jo Rasool Allah ﷺ ko diya gaya tha ke aap is tarah ta'awwuz kiya karein. Dusri wo riwayat jo kayi mukhtalif sanadon se Imam Bukhari ne Sahih Bukhari mein, Imam Ahmad ne apni musnad mein, Abu Nu'aim ne apni Al-Mustakhraj mein aur Nasai ne apni Sunan mein Zir bin Hubaysh ke hawale se thode thode lafzi ikhtilaf ke sath Hazrat Ubay bin Ka'b se naql ki hai, jo ilm-e-Quran ke lihaz se sahaba kiram mein ek mumtaz maqam rakhte the.

Zir bin Hubaysh ka bayan hai ke maine Hazrat Ubay ke bhai se kaha ke aapke bhai Abdullah bin Masood aisa aur aisa kehte hain. Aap inke is qoul ke mutaliq kya kehte hain? Unhone jawab diya ke "Maine Rasool Allah ﷺ se is ke bare mein sawal kiya tha. Huzoor ﷺ ne farmaya ke mujhse kaha gaya 'Qul,' to maine bhi kaha 'Qul.' Is liye hum bhi isi tarah kehte the jis tarah Huzoor ﷺ kehte the."

Imam Ahmad ki riwayat mein Hazrat Ubay ke alfaaz yeh hain: "Main shahadat deta hoon ke Rasool Allah ﷺ ne mujhe bataya ke Jabrail (A.S.) ne aap se Qul A'oozu Bi-Rabbil-Falaq kaha tha is liye aap ne bhi aisa hi kaha, aur unhone Qul A'oozu Bi-Rabbil-Naas kaha tha is liye aap ne bhi aisa hi kaha. Lihaza hum bhi isi tarah kehte hain jis tarah Huzoor ﷺ."

In dono riwayaton par ghour kijiye to maloom hoga ke Hazrat Abdullah bin Masood ko dono suraton mein lafz Qul (kaho) dekh kar yeh ghalat fehmi hui ke Rasool Allah ﷺ ko A'oozu Bi-Rabbil-Falaq aur A'oozu Bi-Rabbil-Naas kehne ka hukm diya gaya tha. Lekin unhone Huzoor ﷺ se is ke mutaliq sawal karne ki zarurat mehsoos na ki. Hazrat Ubay bin Ka'b ke zehan mein bhi is ke mutaliq sawal paida hua aur unhone Huzoor ﷺ se is ko pooch liya. Huzoor ﷺ ne bataya ke Jabrail (A.S.) ne chunanche Qul kaha tha is liye maine bhi Qul kaha."

Is baat ko yun samjhiye ke agar kisi ko hukm dena maqsood ho aur usse kaha jaye ke "kaho ‘Main panah maangta hoon,'" to wo hukm ki tameel mein yeh nahi kahega ke "kaho ‘Main panah maangta hoon,'" balki wo "kaho" ka lafz saaqit karke "Main panah maangta hoon" kahega. Agar yeh paighaam usay apne tak rakhne ke liye nahi, balke doosron tak pohchane ke liye diya jaye, to wo logon tak paigham ke alfaaz ko joon ka toon pohchayega, ismein se koi cheez saaqit karne ka majaz na hoga.

Pas, in dono suraton ki ibtida lafz Qul se hona is baat ka sareeh saboot hai ke yeh kalaam-e-wahi hai, jise Huzoor ﷺ unhi alfaaz mein pohchane ke paband the jin alfaaz mein yeh aap ko mila tha. Iski haisiyat sirf ek hukm ki na thi jo Nabi ﷺ ko diya gaya ho. Quran Majeed mein in do suraton ke ilawa 330 ayatein aisi hain jo lafz Qul se shuru hui hain. In sab mein Qul ka hona is baat ki alamat hai ke yeh kalaam-e-wahi hai jise unhi alfaaz mein pohchana Huzoor ﷺ ke zimma farz tha.

Agar is maqam par aadmi kuch ghour kare to iski samajh mein yeh baat achi tarah asakti hai ke sahaba kiram ko be-khata samajhna aur unki kisi baat ke liye ghalat ka lafz sunte hi toheen-e-sahaba ka shor macha dena kis qadr beja harkat hai. Yahan aap dekh rahe hain ke Hazrat Abdullah bin Masood jaise jaleel-ul-qadr sahabi se Quran ki do suraton ke bare mein kitni bari chook ho gayi. Aisi chook agar itne azeem martaba ke sahabi se ho sakti hai to doosron se bhi koi chook ho jani mumkin hai. Hum ilmi tahqiqat ke liye iski chhanbeen bhi kar sakte hain, aur kisi sahabi ko koi baat ya chand baatein ghalat hon to unhein ghalat bhi keh sakte hain. Albata sakht zaalim hoga wo shakhs jo ghalat ko ghalat kehne se aage barh kar un par zaban-e-tan duraz kare.

Inhi Ma'oozatain ke mutaliq mufassireen aur muhaddiseen ne Ibn Masood ki rai ko ghalat kaha hai, magar kisi ne yeh kehne ki jurat nahi ki ke Quran ki do suraton ka inkaar karke ma'azallah wo kaafir ho gaye the.

Huzoor ﷺ par Jaadu ka Asar

Dosra masla jo in suraton ke maamla mein paida hota hai woh yeh hai ke riwayat ki ro se Huzoor ﷺ par jaadu kiya gaya tha, aur is ke asar se aap bemar hogaye thay. Is asar ko door karne ke liye Jabrail (A.S.) ne aakar aap ﷺ ko yeh suratein parhne ki hidaayat ki thi. Is par qadeem aur jadeed zamane ke bohot se aqliyat pasandon ne aitraaz kiya hai ke yeh riwayat agar maan li jayein to shariat saari ki saari mushtabah ho jati hai. Kyun ke agar Nabi par jaadu ka asar ho sakta tha, aur in riwayat ki ro se ho gaya tha, to hum nahi keh sakte ke mukhalifeen ne jaadu ke zor par Nabi se kya kya kehluwa aur karwa liya ho, aur is ki di hui taleem mein kitni cheezein Khuda ki taraf se hon aur kitni jaadu ke zair-e-asar. Yeh hi nahi balkay woh kehte hain ke is baat ko sach maan lene ke baad to yeh bhi nahi kaha ja sakta ke jaadu hi ke zariye se Nabi ko nabuwat ke daave par uksaya gaya ho aur Nabi ne ghalat fehmi mein mubtala ho kar yeh samajh liya ho ke is ke paas farishta aaya hai. Unka istadlal yeh bhi hai ke yeh ahadith Quran Majeed se mutasaadim hain. Quran mein to kuffar ka yeh ilzaam bayan kiya gaya hai ke Nabi ek mashoor, ya'ni sehar-zada aadmi hai (يَقُول الظّٰلِمُونَ اِن تَتَّبِعُونَ اِلّا رَجُلاً مّسْحُوراً - Bani Israel 47), magar yeh ahadith kuffar ke ilzaam ki tasdeeq karti hain ke waqai Nabi par sehar ka asar hua tha.

Is maslay ki tahqiqat ke liye zaroori hai ke sab se pehle yeh dekha jaye ke kya darhaqeeqat mustanad tareekhi riwayat ki ro se yeh sabit hai ke Rasool Allah ﷺ par jaadu ka asar hua tha? Aur agar hua tha to woh kya tha aur kis had tak tha? Is ke baad yeh dekha jaye ke jo kuch tareekh se sabit hai us par woh aitrazaat waqai bhi hotay hain ya nahi jo kiye gaye hain?

Quroon-e-Oola ke musalman ulama ki yeh intehai raastbaazi thi ke unhon ne apne khayalat aur maz'oomat ke mutabiq tareekh ko maskh karne ya haqaiq par parda daalne ki koi koshish nahi ki, balkay jo kuch tareekhi tor par sabit tha usay joon ka toon baad ki naslon tak pohncha diya aur is baat ki koi parwa nahi ki ke in haqaiq se agar koi ulte natayej nikalne par uttar aaye to unka faraham karda yeh mawadd kis tarah is ke kaam aa sakta hai. Ab agar ek baat nihayat mustanad aur kaseer tareekhi zaraaye se sabit ho to kisi deyaat daar sahib-e-ilm ke liye na to yeh durust hai ke woh is tareekh ka inkaar karde ke is ko maan lene se us ke nazdeek falan falan qabahtein paida hoti hain, aur na yeh hi durust hai ke jitni baat tareekh se sabit hai us ko qiyaasat ke ghoray dorha kar us ki asli had se phelaane aur barhane ki koshish kare. Is ke bajaye is ka kaam yeh hai ke tareekh ko tareekh ki haisiyat se maan le aur phir dekhe ke is se fi'l-waqai kya sabit hota hai aur kya nahi hota.

Jahan tak tareekhi haisiyat ka taluq hai Nabi ﷺ par jaadu ka asar hone ka waqia qat'i tor par sabit hai aur ilmi tanqeed se is ko agar ghalat sabit kiya ja sakta ho to phir duniya ka koi tareekhi waqia bhi sahi sabit nahi kiya ja sakta. Isay Hazrat Ayesha (R.A.), Hazrat Zaid bin Arqam, aur Hazrat Abdullah bin Abbas se Bukhari, Muslim, Nasai, Ibn Majah, Imam Ahmad, Abdul Razzaq, Humaidi, Baihaqi, Tabarani, Ibn Sa'd, Ibn Marduyah, Ibn Abi Shaiba, Hakim, Abdul bin Humaid waghera muhaddiseen ne itni mukhtalif aur kaseer al-aadaad sanad se naql kiya hai ke is ka nafs-e-maddoon to tawaatur ki had ko pohncha hua hai, agarche ek ek riwayat bajaye khud khabar-e-wahid hai. Is ki tafseelaat jo riwayat mein aayi hain unhein hum majmooi tor par tamaam riwayaat se murattab karke ek marboot waqia ki soorat mein yahan darj karte hain.

Sulh-e-Hudaybiyya ke baad jab Nabi ﷺ Madina wapas tashreef laaye to Muharram 7 Hijri mein Khaibar se Yahudiyon ka ek wafd Madina aaya aur ek mashhoor jadugar Labeed bin Asim se mila jo Ansar ke qabeela Bani Zuraiq se taluq rakhta tha. In logon ne us se kaha ke Muhammad ﷺ ne hamare sath jo kuch kiya hai woh tumhain maloom hai. Hum ne unpar bohot jaadu karne ki koshish ki, magar koi kamiyabi nahi hui. Ab hum tumhare paas aaye hain, kyun ke tum hum se baray jadugar ho. Lo, yeh teen ashrafiyan haazir hain, inhein qabool karo aur Muhammad ﷺ par ek zor ka jaadu kar do.

Is zamanay mein Huzoor ﷺ ke ghar ek Yahudi larka khidmat guzaar tha. Us se saz-baaz karke in logon ne Huzoor ﷺ ki kanghi ka ek tukra hasil karliya jismein aap ke mooyay mubarak thay. Inhi balon aur kanghi ke dandanoon par jaadu kiya gaya. Baaz riwayat mein yeh hai ke Labeed bin Asim ne khud jaadu kiya tha, aur baaz mein yeh hai ke us ki behnein is se zyada jadugarnian theen, un se us ne jaadu karwaya tha. Baharhal in dono sooraton mein jo soorat bhi ho, is jaadu ko ek nar khajoor ke khosay ke ghilaaf mein rakh kar Labeed ne Bani Zuraiq ke kunwen Zarwan ya Zi Arwan ki tah mein ek pathar ke neeche daba diya.

Is jadoo ka asar Huzoor ﷺ par hotay hotay pura ek saal laga. Doosri shishmahi mein kuch tabdeeli-e-mizaj mehsoos hona shuru hui, aakhri 40 din sakht guzray, aur in mein se bhi aakhri 3 din zyada sakht thay. Magar is jadoo ka asar jo aap ﷺ par hua, us ka zyada se zyada itna hi tha ke aap ﷺ ko apne kaamon ke mutaliq kuch galat fehmi ho jaati thi. Jaise ke kisi kaam ke bare mein aap ﷺ ko lagta ke woh kar liya hai, magar asal mein nahi kiya hota. Apni azwaaj ke bare mein lagta ke aap un ke paas gaye hain, magar asal mein nahi gaye hotay. Kabhi kabhi aap ﷺ apni nazar par shak karte ke koi cheez dekhi hai magar asal mein nahi dekhi hoti thi.

Ye tamam asar sirf aap ﷺ ki zaati zindagi tak mehdood rahe. Dusre logon ko yeh maaloom tak na ho saka ke aap ﷺ par kya guzar rahi hai. Reh gayi aap ﷺ ki nabuwat ki haisiyat, to us mein aap ﷺ ke farayz mein koi khalal waqay nahi hua. Kisi bhi riwayat mein yeh nahi milta ke is daur mein aap ﷺ koi Qur'an ki ayat bhool gaye hon, ya koi ayat ghalat parh di ho, ya apni sohbaton aur wa'azon mein aap ﷺ ki taleemat mein koi tabdeeli aayi ho. Na kabhi aisa hua ke aap ﷺ ne koi aisa kalam wahy ke taur par pesh kar diya ho jo haqeeqat mein aap ﷺ par naazil nahi hua tha. Na kabhi namaz chhuti, aur na kabhi aap ﷺ ko samajh aya ke namaz parh li hai jab ke asal mein nahi parhi hoti thi. Agar ma'azallah aisi koi baat hoti to dhum mach jaati, aur pura Arab is se waqif ho jata ke jis Nabi ko koi taqat chitt nahi kar saki thi, usay ek jadugar ke jadoo ne chitt kar diya.

Magar aap ﷺ ki nabuwat is asar se bilkul mutasir nahi hui, aur sirf zaati zindagi mein aap ﷺ ne isay mehsoos kiya aur pareshani uthai. Aakhir ek din Huzoor ﷺ Hazrat Ayesha (R.A.) ke ghar thay ke aap ﷺ ne baar baar Allah Ta'ala se dua ki. Is halat mein aap ﷺ ko neend aa gayi ya ghunoodgi taari hui, aur phir bedaar ho kar aap ﷺ ne Hazrat Ayesha (R.A.) se farmaya ke maine jo apne Rab se poocha tha, us ne mujhe bata diya hai.

Hazrat Ayesha (R.A.) ne arz kiya, “Woh kya baat hai?” Aap ﷺ ne farmaya, “Do aadmi (ya'ni farishte do aadmiyon ki surat mein) mere paas aaye. Ek sarhaane tha aur doosra paa'ointi ki taraf. Ek ne doosray se poocha, ‘Inhein kya hua hai?’ Doosray ne jawab diya, ‘In par jadoo hua hai.’ Poocha, ‘Kis ne kiya hai?’ Jawab diya, ‘Labeed bin Asim ne.’ Poocha, ‘Kis cheez mein kiya hai?’ Jawab diya, ‘Kanghi aur balon mein, ek nar khajoor ke khosay ke ghilaaf mein.’ Poocha, ‘Woh kahan hai?’ Jawab diya, ‘Bani Zuraiq ke kunwen Zi Arwan (ya Zarwan) ke pathar ke neeche hai.’ Poocha, ‘Ab is ke liye kya kiya jaye?’ Jawab diya, ‘Kunwen ka pani soonat diya jaye aur phir pathar ke neeche se isay nikala jaye.’”

Is ke baad Nabi ﷺ ne Hazrat Ali, Hazrat Ammar bin Yasir, aur Hazrat Zubair (R.A.) ko wahan bheja. Un ke sath Jubair bin Ayas aur Qais bin Muhsin bhi shamil ho gaye. Baad mein Huzoor ﷺ khud bhi chand ashaab ke sath wahan tashreef le gaye. Kunwen ka pani nikala gaya, aur woh ghilaaf baramad kiya gaya. Us mein kanghi aur balon ke sath ek taant mein girahen lagi hui theen aur moom ka ek putla tha jismein suiyaan chhobi hui theen.

Jab Jibreel (A.S.) aaye, to unhon ne Huzoor ﷺ ko mo'awwazatain (Surah Falaq aur Surah Naas) parhne ko kaha. Aap ﷺ ek ek ayat parhte gaye, aur har ayat parhne ke sath ek ek girah khulti gayi aur putlay mein se ek ek sui nikalti gayi. Jab aakhri ayat tak aap ﷺ pohnch gaye, to saari girahen khul gayin, saari suiyaan nikal gayin, aur aap ﷺ jadoo ke asar se mukammal tor par mehfooz ho gaye jaise koi banda bandha hua tha aur phir khul gaya.

Is ke baad Huzoor ﷺ ne Labeed ko bulaya aur us se poochh taachh ki. Us ne apna kasoor maan liya, magar Huzoor ﷺ ne usay maaf kar diya kyun ke aap ﷺ ne apni zaat ke liye kabhi kisi se inteqaam nahi liya. Aap ﷺ ne is maamlay ka churcha karne se bhi inkaar kar diya, yeh kehte hue, “Mujhe Allah ne shifa di hai, ab main nahi chahta ke logon ko kisi ke khilaf bharkaon.”

Yeh hai saara qissa is jadoo ka. Is mein koi cheez aisi nahi hai jo aap ke mansab-e-nabuwat mein qadah ho. Zaati haisiyat se agar aap ko zakhmi kiya ja sakta tha jaisa ke jang-e-Uhad mein hua, agar aap ghoday se gir kar chot kha sakte thay, jaisa ke Ahadith se sabit hai, agar aap ko bichoo kaat sakta tha, jaisa ke kuch aur Ahadith mein warid hua hai, aur in mein se koi cheez bhi is tahaffuz ke munafi nahi hai jiska Nabi hone ki haisiyat se Allah ne aap se wada kiya tha, to aap apni zaati haisiyat mein jadoo ke asar se bemar bhi ho sakte thay. Nabi par jadoo ka asar ho sakta hai, yeh baat to Qur'an Majeed se bhi sabit hai. Surah A’raaf mein Firaun ke jadugaron ke mutaliq bayan hua hai ke Hazrat Musa ke muqable mein jab woh aaye to unhon ne hazarha aadmiyon ke is poore majma ki nigaahon par jadoo kar diya jo wahan dono ka muqabla dekhne ke liye jama hua tha (Saharu a'yuna al-nasi - Ayat 116). Aur Surah Taha mein hai ke jo laathiyan aur rassiay unhon ne phainki thein, un ke mutaliq aam logon hi ne nahi, Hazrat Musa ne bhi yeh samjha ke woh un ki taraf saanpon ki tarah dorh rahi hain aur is se Hazrat Musa khauf zadah ho gaye, yahaan tak ke Allah Ta’ala ne unpar wahi naazil ki ke khauf na karo tum hi ghalib raho ge, zara apna asa phenk do (Fa iza hibalu-hum wa 'asaai-hum yukhaillu ilayhi min sihrihim annaha tas’a. Fa aujasa fi nafsihi khifa-ta Moosa. Qulna la takhaf innaka anta ala’la. Wa alqi ma fi yaminik. Ayat 66-69).

Raha yeh aitraaz ke yeh to kuffar-e-Makkah ke is ilzam ki tasdeeq ho gayi ke Nabi ﷺ ko woh sehrzada aadmi kehte thay, to iska jawab yeh hai ke kuffar aap ko sehrzada aadmi is ma’ni mein nahi kehte thay ke aap kisi jadugar ke asar se bemar ho gaye hain, balki is ma’ni mein kehte thay ke kisi jadugar ne ma’azallah aap ko pagal kar diya hai aur isi pagalpan mein aap ne nabuwat ka dawa kar diya hai aur jannat o dozakh ke afsaanay suna rahe hain. Ab zahir hai ke yeh aitraaz aise maamla par siray se chaspaan hi nahi hota jiske mutaliq tareekh se yeh sabit hai ke jadoo ka asar sirf zaat-e-Muhammad ﷺ par hua tha, nabuwat-e-Muhammad ﷺ is se bilkul ghair mutasir rahi.

Is silsile mein yeh baat bhi qaabil-e-zikr hai ke jo log jadoo ko sirf auham ke qabeel ki cheez qarar dete hain unki yeh rai sirf is wajah se hai ke jadoo ke asarat ki koi scientific taujeeh nahi ki jaa sakti. Lekin duniya mein bohat si cheezen aisi hain jo tajribe aur mushahide mein aati hain, magar scientific tareeqe se yeh bayan nahi kiya jaa sakta ke woh kaise ronuma hoti hain. Is tarah ki taujeeh par agar hum qadir nahi hain to is se yeh lazim nahi aata ke is cheez ka hi inkaar kar diya jaye jiske hum taujeeh nahi kar sakte. Jadoo darasal ek nafsiyati asar hai jismein nafs se guzar kar jism ko bhi usi tarah mutasir karta hai jis tarah jismani asraat jism se guzar kar nafs ko mutasir karte hain. Misaal ke taur par khauf ek nafsiyati cheez hai, magar iska asar jism par yeh hota hai ke rongtay kharay ho jaate hain aur badan mein thar thari chhoot jaati hai. Darasal jadoo se haqeeqat tabdeel nahi hoti, magar insaan ka nafs aur us ke hawas is se mutasir hokar yeh mehsoos karne lagte hain ke haqeeqat tabdeel ho gayi hai. Hazrat Musa (A.S.) ki taraf jadugaron ne jo laathiyan aur rassiay phainki thein woh waqai saanp nahi ban gayi thein, lekin hazaron ke majma ki aankhon par aisa jadoo huwa ke sab ne unhein saanp hi mehsoos kiya, aur Hazrat Musa tak ke hawas jadoo ki is ta’seer se mehfooz na reh sake. Isi tarah Qur’an (al-Baqarah, Ayat 102) mein bayan kiya gaya hai ke Babil mein Harut aur Marut se log aisa jadoo seekhte thay jo shohar aur biwi mein judaai daal day. Yeh bhi ek nafsiyati asar tha, aur zahir hai ke agar tajribe se logon ko is amal ki kaamyabi maaloom na hoti to woh is ke khareedaar na bante. Bila shuba yeh baat apni jagah bilkul durust hai ke bandook ki goli aur hawai jahaaz se girne wale bum ki tarah jadoo ka mo’asser hona bhi Allah ke izn ke baghair mumkin nahi hai, magar jo cheez hazar ha saal se insaan ke tajribe aur mushahide mein aa rahi ho uske wujood ko jhutla dena sirf aik hat dharmi hai.

Islam Mein Jhaad Phoonk Ki Haisiyat

Teesra masla in suraton ke maamlay mein yeh paida hota hai ke aaya jhaad phoonk ki Islam mein koi gunjaish hai? Aur yeh ke jhaad phoonk bajaye khud mo’asser bhi hai ya nahi? Yeh sawal is liye paida hota hai ke baksurat saheeh ahadith mein yeh zikr aaya hai ke Rasool Allah ﷺ har raat ko sote waqt, aur khaas tor par bemari ki haalat mein mu’awwazatain, ya baaz riwayat ke mutabiq mu’awwazat (ya’ni Qul huwa Allah aur mu’awwazatain) teen martaba parh kar apne dono haathon mein phoonkte aur sar se lekar paon tak poore jism par, jahan jahan tak bhi aap ke haath pohnch sakte, unhein phera karte thay. Aakhri bemari mein jab aap ke liye khud aisa karna mumkin na raha to Hazrat Aisha ne yeh suratein (bator khud ya Huzoor ﷺ ke hukm se) parhin aur aap ke dast-e-mubarak ki barakat ke khayal se aap hi ke haath lekar aap ke jism par phera.

Is maamlay mein pehle masla-e-shara’i achi tarah samajh lena chahiye. Ahadith mein Hazrat Abdullah bin Abbas ki taweel riwayat aayi hai jiske aakhri mein Huzoor ﷺ farmatay hain ke meri ummat ke woh log bila-hisaab jannat mein daakhil honge jo na daagne ka ilaaj karatay hain, na jhaad phoonk karatay hain, na faal letay hain, balki apne Rab par tawakkul karte hain (Muslim). Hazrat Mughira bin Shuba ki riwayat hai ke Huzoor ﷺ ne farmaya jis ne daagne se ilaaj karaya aur jhaad phoonk karayi, woh Allah par tawakkul se be-talluq ho gaya (Tirmidhi). Hazrat Abdullah bin Masood ki riwayat hai ke Rasool Allah ﷺ das cheezon ko na-pasand farmaate thay jin mein se ek jhaad phoonk bhi hai siwa’e mu’awwazatain ya mu’awwazat ke (Abu Dawood, Ahmed, Nasai, Ibn Hiban, Hakim). Baaz ahadith se yeh bhi maaloom hota hai ke ibtida mein Huzoor ﷺ ne jhaad phoonk se bilkul mana farma diya tha, lekin baad mein is shart ke sath iski ijazat de di ke ismein shirk na ho, Allah ke paak naamon ya uske kalaam se jhaada jaye, kalaam aisa ho jo samajh mein aaye aur yeh maaloom kiya ja sake ke ismein koi gunaah ki cheez nahi hai, aur bharosa jhaad phoonk par na kiya jaye ke woh bajaye khud shifa dene wali hai, balki Allah par a’timad kiya jaye ke woh chahega to isay naafi bana dega.

Yeh masla-e-sharai waazeh ho jaane ke baad ab dekhiye ke ahadith is bare mein kya kehti hain:

Ahadith ka zikar
Tabarani ne “Sagheer” mein Hazrat Ali ki riwayat naql ki hai ke Huzoor ﷺ ko aik martaba namaz ki haalat mein bichhoo ne kaat liya. Jab aap ﷺ namaz se farigh hue to farmaya, “Bichhoo par Allah ki laanat ho, yeh na kisi namaazi ko chhorta hai na kisi aur ko.” Phir pani aur namak mangaaya, aur jahan bichhoo ne kaata tha, wahan aap ﷺ namkeen pani malte gaye aur “Qul ya ayyuhal kafiroon, Qul huwa Allahu ahad, Qul a'oozu bi rabbil falaq, aur Qul a'oozu bi rabbil naas” parhte rahe.

Ibn Abbas ki yeh riwayat bhi ahadith mein aayi hai ke Nabi ﷺ Hazrat Hasan aur Hazrat Hussain par yeh dua parhte thay:
"U'eedhukuma bi kalimaat Allah it-taammah min kulli shaitaanin wa haammatin wa min kulli 'aynin laammah"
(“Main tumhein Allah ke be-aib kalimaat ki panaah mein deta hoon, har shaitaan aur mozi se, aur har buri nazar se”) (Bukhari, Musnad Ahmed, Tirmidhi, aur Ibn Majah).

Usman bin Abi Al-Aas Al-Thaqafi ke mutaliq Muslim, Muwatta, Tabarani aur Hakim mein thoday lafzi ikhtilaf ke sath yeh riwayat aayi hai ke unhon ne Rasool Allah ﷺ se shikayat ki ke jab se main musalman hua hoon mujhe ek dard mehsoos hota hai jo mujhe maar daalta hai. Aap ﷺ ne farmaya apna seedha haath us jagah par rakho jahan dard hota hai, phir teen martaba “Bismillah” kaho aur saath martaba yeh kehte hue haath phero:
"A'oozu bi 'izzatillah wa qudratihi min sharri ma ajidu wa uhaaziru"
(“Main Allah ki izzat aur qudrat ki panaah maangta hoon us cheez ke shar se jo main mehsoos karta hoon aur jiske laahiq hone ka mujhe khauf hai”). Muwatta mein is par yeh izafa hai ke Usman bin Abi Al-Aas ne kaha ke is ke baad mera dard chala gaya, aur isi cheez ki taleem apne ghar walon ko deta hoon.

Musnad Ahmed aur Tahawi mein Talq bin Ali ki riwayat hai ke mujhe Rasool Allah ﷺ ki mojoodgi mein bichhoo ne kaat liya. Huzoor ﷺ ne mujh par parh kar phoonka aur us jagah par haath phera.

Muslim mein Abu Saeed Khudri ki riwayat hai ke aik martaba Nabi ﷺ bemaar hue to Jabrail ne aakar poocha, “Aey Muhammad, kya aap bemaar ho gaye?” Aap ﷺ ne farmaya, “Haan.” Unhon ne kaha:
"Bismillah arqeek min kulli shay’in yu’zeek, min sharri kulli nafsin aw 'aynin haasidin, Allahu yashfeek, bismillah arqeek"
(“Main Allah ke naam par aap ko jhaarta hoon har us cheez se jo aap ko aziyat pohnchati hai, har nafs aur hasad karne wali nazar ke shar se, Allah aap ko shifa de, main Allah ke naam par aap ko jhaarta hoon”).

Isi se milti julti riwayat Musnad Ahmed mein Hazrat Ubadah bin Saamit se manqool hai ke Huzoor ﷺ bemaar thay. Main ayaadat ke liye gaya to aap ko sakht takleef mein paaya. Shaam ko gaya to aap bilkul tandurust thay. Main ne itni jaldi tandurust hone ki wajah poochhi to farmaya ke Jabrail aaye thay aur unhon ne mujhe chand kalimaat se jhaada. Phir aap ﷺ ne qareeb qareeb wahi alfaaz sunaye jo upar wali hadees mein naql kiye gaye hain. Hazrat Ayesha se bhi Muslim aur Musnad Ahmed mein aisi hi riwayat naql ki gayi hai.

Imam Ahmed ne apni Musnad mein Hazrat Hafsa Ummul Momineen ki riwayat naql ki hai ke aik roz Nabi ﷺ mere yahan aaye aur mere paas ek khatoon Shifa (1) [Yeh khatoon ka asal naam Leila tha, magar Shifa bint Abdullah ke naam se mashhoor thein. Hijrat se pehle iman layi thein. Quraysh ke khandan Bani Adi se unka ta’alluq tha. Yeh wahi khandan hai jis ke ek fard Hazrat Umar thein. Is tarah yeh Hazrat Hafsa ki rishtedaar hoti thein.]
naam ki baithi thein jo namla (dubab) ko jhaada karti thein. Huzoor ﷺ ne farmaya, “Hafsa ko bhi yeh amal sikha do."

Muslim mein Auf bin Malik Ashja'i ki riwayat hai ke jahiliyat ke zamane mein hum log jhaad phoonk kiya karte the. Hum ne Rasool Allah ﷺ se poocha ke is maamle mein Huzoor ﷺ ki raya kya hai. Huzoor ﷺ ne farmaya, "Jin cheezon se tum jhaadtay thay, woh mere samne pesh karo. Jhaadne mein koi muzaiqa nahi jab tak is mein shirk na ho."

Muslim, Musnad Ahmed aur Ibn Majah mein Hazrat Jabir bin Abdullah ki riwayat hai ke Rasool Allah ﷺ ne jhaad phoonk se rok diya tha. Phir Hazrat Umar bin Hazm ke khandan ke log aaye aur kaha ke "Hamara paas ek amal tha jis se hum bichhoo (ya saanp) katay ko jhaadtay thay, magar aap ne is kaam se mana farma diya hai." Phir unhon ne woh cheez sunai jo woh parhte thay. Aap ﷺ ne farmaya, “Is mein to koi muzaiqa nahi paata, tum mein se jo shakhs apne kisi bhai ko faida pohncha sakta hai, woh zaroor pohnchaye."

Jabir bin Abdullah ki doosri hadees Muslim mein yeh hai ke Aal Hazm ke paas saanp katay ka amal tha aur Huzoor ﷺ ne unko is ki ijazat de di. Is ki taeed Muslim, Musnad Ahmed, aur Ibn Majah mein Hazrat Ayesha ki yeh riwayat bhi karti hai ke Huzoor ﷺ ne Ansaar ke ek khandan ko har zahreelay janwar ke katay ko jhaadne ki ijazat marhoom farmaayi. Musnad Ahmed aur Tirmidhi aur Muslim aur Ibn Majah mein Hazrat Anas se bhi is se milti julti riwayaat naql ki gayi hain jin mein Huzoor ﷺ ne zahreelay janwaron ke katay, aur dubab ke marz aur nazar bad ke jhaadne ki ijazat di.

Musnad Ahmed, Tirmidhi, Ibn Majah aur Hakim ne Hazrat Umair Mola Abi Al-Naham se yeh riwayat naql ki hai ke jahiliyat ke zamane mein mere paas ek amal tha jis se main jhaada karta tha. Main ne Rasool Allah ﷺ ke samne isse pesh kiya. Aap ﷺ ne farmaya, "Falan falan cheezein is mein se nikaal do, baqi se tum jhaad sakte ho."

Muwatta mein hai ke Hazrat Abu Bakr apni sahibzadi Hazrat Ayesha ke ghar tashreef le gaye to dekha ke woh bemaar hain aur ek Yahoodia unhein jhaad rahi hai. Is par unhon ne farmaya, "Kitaab Allah parh kar jhaad." Is se maloom hota hai ke Ahl-e-Kitaab agar Taurat ya Injeel ki ayat parh kar jhaadein tab bhi yeh jaaiz hai.

Raha yeh sawal ke aaya jhaad phoonk mufeed bhi hai ya nahi, to iska jawab yeh hai ke Rasool Allah ﷺ ne dawa aur ilaaj se na sirf yeh ke kabhi mana nahi farmaya, balki khud farmaya ke "Har marz ki dawa Allah ne paida ki hai aur tum log dawa kya karo." Huzoor ﷺ ne khud logon ko baaz amraaz ke ilaaj bataye hain, jaisa ke ahadith mein "Kitaab al-Tibb" ko dekhne se maloom ho sakta hai. Lekin dawa bhi Allah hi ke hukum aur izn se naafi hoti hai, warna agar dawa aur tibi ilaaj har haal mein naafi hota to aspatalon mein koi na marta. Ab agar dawa aur ilaaj karne ke sath Allah ke kalam aur us ke Asmaaye Husna se bhi istifaada kiya jaye, ya aisi jagah jahan koi tibi imdaad mayassar na ho, Allah hi ki taraf rujoo karke us ke kalam aur Asma wa Sifaat se ista'anat ki jaye, to yeh maada paraston ke siwa kisi ki aqal ke bhi khilaf nahi hai.

(1) [Maada parast duniya ke bhi bohat se doctoron ne i'tiraaf kiya hai ke dua aur rujoo ila Allah mareezon ki shifa yaabi mein bohat kaargar cheez hai. Aur iska khud mujhe zaati tor par apni zindagi mein do martaba tajriba hua hai. 1948 mein jab mujhe nazar band kiya gaya to chand roz baad ek pathri mere masanay mein aakar ad gayi aur 16 ghante tak pishaab band raha. Main ne Allah Ta'ala se dua ki ke "Main zalimon se ilaaj ki darkhwast nahi karna chahta, tu hi mera ilaaj farma de." Chunaacha woh pathri pishaab ke raste se hat gayi aur 20 baras tak hatti rahi yahaan tak ke 1968 mein us ne phir takleef di aur usko operation karke nikala gaya. Doosri martaba jab 1953 mein mujhe giraftar kiya gaya to meri dono pindliyaan kai mahine se daad ki sakht takleef mein mubtala thein, kisi ilaaj se aaraam nahi aa raha tha. Giraftari ke baad main Allah Ta'ala se phir wohi dua ki jo 1948 mein ki thi aur kisi ilaaj aur dawa ke baghair pindliyaan daad se bilkul saaf ho gayin. Aaj tak phir kabhi woh bimari mujhe nahi hui.]

Albatta yeh sahi nahi hai ke dawa aur ilaaj ko, jahan woh mayassar ho, jaan bujh kar chhod diya jaye, aur sirf jhaad phoonk se kaam lene par iqtifa kiya jaye, aur kuch log amaliyat aur taweezon ke matab khol kar baith jayein aur isi ko kamai ka zariya bana lein.

Is maamle mein bohat se log Hazrat Abu Saeed Khudri ki is riwayat se istadlaal karte hain jo Bukhari, Muslim, Tirmidhi, Musnad Ahmed, Abu Dawood aur Ibn Majah mein manqool hui hai aur is ki taeed Bukhari mein Ibn Abbas ki bhi ek riwayat karti hai. Is mein yeh bayan hua ke Huzoor ﷺ ne ek muhim par apne chand ashaab ko bheja jin mein Hazrat Abu Saeed Khudri bhi thay. Yeh hazraat rasta mein Arab ke ek qabeele ki basti par jaa kar thahre aur unhon ne qabeele walon se kaha ke hamari maizbani karo. Unhon ne inkaar kar diya. Itne mein qabeele ke sardar ko bichhoo ne kaat liya aur woh log in musafiron ke paas aaye aur kaha ke tumhare paas koi dawa ya amal hai jis se tum hamare sardar ka ilaaj kar do? Hazrat Abu Saeed ne kaha "Hai to sahi, magar chunanche tumne hamari maizbani se inkaar kiya hai isliye jab tak tum kuch dena na karo, hum iska ilaaj nahi karenge." Unhon ne bakriyon ka ek riywar (baaz riwayaat mein hai ke 30 bakriyan) dene ka wada kiya aur Hazrat Abu Saeed ne jaa kar is par Surah Fatiha parhni shuru ki aur lu'ab e dahan is par malte gaye. Aakhir kaar bichhoo ka asar zail ho gaya aur qabeele walon ne jitni bakriyan dene ka wada kiya tha woh la kar de di. Magar in hazraat ne aapas mein kaha in bakriyon se koi faida na uthao jab tak Rasool Allah ﷺ se pooch na liya jaye, na maloom is kaam par ajr lena jaaiz hai ya nahi. Chunanche yeh log Huzoor ﷺ ki khidmat mein haazir hue aur maajra arz kiya. Huzoor ﷺ ne hans kar farmaya "Tumhein kaise maloom hua ke yeh Surah jhaadne ke kaam bhi aa sakti hai? Bakriyan le lo aur in mein mera hissa bhi lagao."

Lekin is hadees se taweez, gande aur jhaad phoonk ke matab chalanay ka jawaaz nikalne se pehle Arab ke in halaat ko nigah mein rakhna chahiye jin mein Hazrat Abu Saeed Khudri ne yeh kaam kiya tha aur Huzoor ﷺ ne isse na sirf jaaiz rakha tha, balki yeh bhi farmaya tha ke mera hissa bhi lagao, taake iske jawaaz wa adam jawaaz ke maamle mein in ashaab ke dilon mein koi shakk baaqi na rahe. Arab ke halaat us zamane mein bhi yeh the aur aaj tak yeh ke 50-50, 100-100, dedh-dedh so meel tak aadmi ko ek basti se chal kar doosri basti nahi milti. Bastiyaan bhi us waqt aisi nahi theen jin mein hotel, saraye ya khanay ki dukaanein mojood hoti, aur musafir kai kai roz ki masafat tay karke jab wahan pohnchte to samaan-e-khordanosh khareed sakte. In halaat mein yeh baat Arab ke maroof usool-e-akhlaq mein shaamil thi ke musafir jab kisi basti par pohnchein to basti ke log unki maizbani karein. Is se inkaar ke ma'ni bas aukaath musafiron ke liye maut ke hote the, aur Arab mein is tarz-e-amal ko maqrooh samjha jata tha. Isi liye Rasool Allah ﷺ ne apne sahaba ke is amal ko jaaiz rakha ke jab qabeele walon ne maizbani se inkaar kar diya tha to unke sardar ka ilaaj karne se unhon ne bhi inkaar kar diya, aur is shart par iska ilaaj karne par razi hue ke woh unhein kuch denge.

Phir jab in mein se ek shakhs ne Allah ke bharose par Surah Fatiha us sardar par parhi aur woh is se acha ho gaya, to tay shuda ajrat qabeele walon ne la kar de di, aur Huzoor ﷺ ne is ajrat ko halal o tayyab qarar diya. Bukhari mein is waqiye ke mutaliq Hazrat Abdullah bin Abbas ki jo riwayat hai, usmein Huzoor ﷺ ke alfaaz yeh hain: “Inna ahaqqa maa akhaztum ‘alayhi ajran kitaabullah”, yaani bajaye is ke ke tum koi aur amal karte, tumhare liye yeh zyada barhaq baat thi ke tumne Allah ki kitab parh kar us par ajrat li.

Yeh aap ﷺ ne isliye farmaya ke doosre tamam amaliyaat se Allah ka kalaam barhkar hai, ilaawa barreen is tarah Arab ke is qabeele par haq-e-tableegh bhi ada ho gaya ke unhein is kalaam ki barkat maloom ho gayi jo Allah ki taraf se Nabi ﷺ laye hain. Is waqiye ko un logon ke liye nazeer qarar nahi diya ja sakta jo shahron aur qasbon mein baith kar jhaad phoonk ke matab chalate hain aur isi ko unhone wasila-e-ma'ash bana rakha hai. Is ki koi nazeer Nabi Kareem ﷺ ya sahaba, tabeein aur aima-e-salaf ke haan nahi milti.

Surah Fatiha aur in suraton ki munasibat
Aakhri cheez jo Mu’awwizatain ke baare mein qabil-e-tawajju hai woh Quran ke aaghaz aur ikhtitam ki munasibat hai. Agarche Quran Majeed tarteeb-e-nuzool par murattab nahi kiya gaya hai, magar 23 saal ke doran mein mukhtalif haalaat aur moqay aur zaruriyat ke lehaaz se nazil hone wali aayaat aur suraton ko Rasool Allah ﷺ ne batore khud nahi balke un ke nazil karne walay Khuda ke hukum se is shakal mein murattab farmaya jis mein hum ab isko paate hain. Is tarteeb ke lehaaz se Quran ka aaghaz Surah Fatiha se hota hai aur ikhtitam Mu’awwizatain par. Ab zara dono par ek nigaah daaliye. Aaghaz mein Allah Rabb-ul-alameen, Rahman o Raheem, aur Maalik-e-Youm-ud-Deen ki hamd-o-sana kar ke banda arz karta hai ke aap hi ki main bandagi karta hoon aur aap hi se madad chahta hoon, aur sab se barri madad jo mujhe darkaar hai woh yeh hai ke mujhe seedha raasta bataiye. Jawab mein Allah Ta'ala ki taraf se seedha raasta dikhane ke liye isay poora Quran diya jata hai, aur is ko khatam is baat par kiya jata hai ke banda Allah Ta'ala se jo Rabb-ul-falaq, Rabb-un-naas, Malik-un-naas aur Ilah-un-naas hai, arz karta hai ke main har makhlooq ke har fitne aur shar se mehfooz rehne ke liye aap hi ki panaah maangta hoon, kyun ke raah-e-raast ki paerawi mein wahi sab se zyada maani hotay hain. Is aaghaz ke sath yeh ikhtitam jo munasibat rakhta hai woh kisi sahib-e-nazar se posheeda nahi reh sakti.

 

 

 

 

 

 

 

 

 

 

An-Naas

Allah ke naam se jo Rehman o Raheem hai.

1: Kaho, main panah maangta hoon Insano ke Rubb.

2: Insano ke baadshah.

3: Insano ke haqiqi maabood ki. 1

1
Tafheem-ul-Quran
Mufassir: Maulana Syed Abul A'la Maududi

Surah Number 114 An-Naas
Aayat Number 3

Tafseer:
Surah An-Naas 1
Yahan bhi Surah Falaq ki tarah "A'oozu Billah" kehne ke bajaye Allah Ta'ala ko uski teen sifaat se yaad kar ke uski panaah maangne ki talqeen ki gayi hai. Ek, uska "Rabb-un-naas," yani tamaam insaano ka parwardigaar, murabbi aur maalik-o-aqa hona. Doosra, uska "Malik-un-naas," yani tamaam insaano ka baadshah aur hukmaran o farmanrawa hona. Teesra, uska "Ilah-un-naas," yani insaano ka haqeeqi mabood hona. (Yahan yeh baat wazeh rehni chahiye ke "Ilah" ka lafz Quran Majeed mein do ma'non mein istemal hua hai. Ek, woh shai ya shakhs jisko ibadat ka koi istehqaq na pohanchta ho magar amalan uski ibadat ki ja rahi ho. Doosra, woh jisay ibadat ka haq hai aur jo haqeeqat mein mabood hai, khwa log uski ibadat kar rahe hon ya na kar rahe hon. Allah ke liye jahan yeh lafz istemal hua hai, yeh isi doosray ma'ni mein hua hai). In teen sifaat se ista’aazah ka matlab yeh hua ke main us Khuda ki panaah maangta hoon jo insano ka Rabb, Baadshah, aur Mabood honay ki haisiyat se unpar kaamil iqtidaar rakhta hai, jo apne bandon ki hifazat par poori tarah qaadir hai, aur jo waqayi is shar se insano ko bacha sakta hai jis se khud bachne aur doosray insano ko bachane ke liye main uski panaah maang raha hoon. Yeh hi nahi balki chunanche wohi Rabb, Baadshah aur Ilah hai, is liye uske siwa aur koi hai hi nahi jis se main panaah maangoon aur jo haqeeqat mein panaah de bhi sakta ho.

4: Us waswasa dalne wale ke shar se jo baar baar palat kar aata hai. 2

2
Tafheem-ul-Quran
Mufassir: Maulana Syed Abul A'la Maududi

Surah Number 114 An-Naas
Aayat Number 4

Tafseer:
Surah An-Naas 2
Asal mein "waswaas idh-khannaas" ke alfaaz istemal huay hain. Waswaas ke ma’ni hain baar baar waswasa daalne wala. Aur waswasa ke ma’ni hain pae dar pae aisay tareeqay ya tareeqon se kisi ke dil mein koi buri baat daalna ke jis ke dil mein woh daali ja rahi ho usay yeh mehsoos na ho ke waswasa andaaz uske dil mein ek buri baat daal raha hai. Waswasa ke lafz mein khud takraar ka mafhoom shaamil hai, jaise zal zala mein harkat ki takraar ka mafhoom shaamil hai. Chunancha insaan sirf ek dafa behkane se nahi behakta balke usay behkane ki pae dar pae koshish karni hoti hai, is liye aisi koshish ko waswasa aur koshish karne wale ko waswaas kaha jata hai. Raha lafz khannaas, toh yeh khunus se hai jis ke ma'ni zaahir hone ke baad chhupne ya aane ke baad peeche hat jaane ke hain, aur khannaas chunanche mubaligha ka sigha hai is liye is ke ma'ni yeh fi’l bakasrat karne wale ke hue. Ab yeh zaahir baat hai ke waswasa daalne wale ko baar baar waswasa andaazi ke liye aadmi ke paas aana padta hai, aur sath sath jab usay khannaas bhi kaha gaya toh dono alfaaz ke milne se khud bakhud yeh mafhoom paida ho gaya ke waswasa daal daal kar woh peeche hat jaata hai aur phir pae dar pae waswasa andaazi ke liye palat kar aata hai. Bil-alfaz-e-deegar ek martaba waswasa andaazi ki koshish jab nakaam hoti hai toh woh chala jaata hai, phir wohi koshish karne ke liye dobara, seh bara aur baar baar aata rehta hai.

Waswaas idh-khannaas ka matlab samajh lene ke baad ab is baat par ghour karna chahiye ke iske shar se panaah maangne ka matlab kya hai? Is ka ek matlab toh yeh hai ke panaah maangne wala khud iske shar se khuda ki panaah maangta hai, yani is shar se ke woh kahin iske apne dil mein koi waswasa na daal de. Doosra matlab yeh hai ke Allah ke raste ki taraf dawat dene wale ke khilaf jo shakhs bhi logon ke dilon mein waswase daalta phire uske shar se daai-e-haq khuda ki panaah maangta hai. Daai-e-ilal-haq ke bas ka yeh kaam nahi hai ke uski zaat ke khilaf jin jin logon ke dilon mein waswase daale ja rahe hon un sab tak khud pohonche aur ek ek shakhs ki ghalat fehmiyon ko saaf kare. Iske liye yeh bhi munaasib nahi hai ke apni dawat-ilallah ka kaam chhor chhaad kar waswasa andaazon ki paida karda ghalat fehmiyon ko saaf karne aur unke ilzamaat ki jawab dehi karne mein lag jaaye. Iske maqam se yeh baat bhi farohtar hai ke jis satah par uske mukhaleefin utare huye hain usi par khud bhi utar aaye. Isliye Allah Ta’ala ne dawat-e-haq dene wale ko hidaayat farmaayi ke aisay ashraar ke shar se bas khuda ki panaah maang le aur phir befikri ke sath apni dawat ke kaam mein laga rahe. Iske baad in se nimatna tera kaam nahi balke Rabb-un-Naas, Malik-un-Naas aur Ilah-un-Naas ka kaam hai.

Is maqam par yeh bhi samajh lena chahiye ke waswasa amal-e-shar ka nuqta-e-aaghaz hai. Woh jab ek ghaafil ya khaali uz-zahan aadmi ke andar asar andaz ho jaata hai toh pehle is mein burayi ki khwahish paida hoti hai. Phir mazeed waswasa andaazi is buri khwahish ko buri niyat aur buray iraaday mein tabdeel kar deti hai. Phir is se aage jab waswase ki taseer barhti hai toh iraada azm ban jaata hai aur aakhri qadam par phir amal-e-shar hai. Isliye waswasa andaaz ke shar se khuda ki panaah maangne ka matlab yeh hai ke shar ka aaghaz jis maqam se hota hai Allah Ta’ala usi maqam par is ka qila qama farma day.

Doosray lehaaz se agar dekha jaaye toh waswasa andaazon ke shar ki tarteeb yeh nazar aati hai ke pehle woh khulay khulay kufr, shirk, dahriyat, ya Allah aur Rasool se baghaawat aur Allah walon ki adawat par uksate hain. Is mein nakaami ho aur aadmi deen Allah mein daakhil hi ho jaaye toh woh isay kisi na kisi bid’at ki raah samjhate hain. Yeh bhi na ho sake toh ma’siyat ki raghbat dilate hain. Is mein bhi kaamiabi na ho sake toh aadmi ke dil mein yeh khayal daalte hain ke chhotay chhotay gunah kar lene mein toh koi muzaiqa nahi taa ke yeh hi agar kasrat se saadir ho jaayein toh gunahon ka baar azeem insaan par lad jaaye. Is se bhi agar aadmi bach nikle toh badarjah aakhir woh koshish karte hain ke aadmi deen-e-haq ko bas apne aap tak hi mehsoor rakhe, isay ghaalib karne ki fikr na kare. Lekin agar koi shakhs in tamaam chaalon ko nakaam kar de toh phir shayateen jin o ins ki poori party aisay aadmi par pal parti hai, iske khilaaf logon ko uksati aur bharakati hai, is par gaaliyon aur ilzamaat ki bochhaar karati hai, isay har taraf badnaam aur ruswa karne ki koshish karti hai. Phir shaytan is mard-e-momin ko aakar gussa dilata hai aur kehta hai ke yeh sab kuch bardasht kar lena toh barri buz-dili ki baat hai, uth aur in hamla awaroon se bhar ja. Yeh shaytan ka aakhri harba hai jis se woh dawat-e-haq ki raah khoti karane aur daai-e-haq ko raah ke kanton se uljha dene ki koshish karta hai. Is se bhi agar daai-e-haq bach nikle toh shaytan iske aagay bebas ho jaata hai. Yeh hi woh cheez hai jis ke mutalliq Quran Majeed mein irshaad hota hai: "Wa-imma yanzaghannaka min-ash-shaytaan-i-nazghun fasta'idh-billah." "Aur agar shaytaan ki taraf se tumhain koi uksaahat mehsoos ho toh Allah ki panaah maango." (Al-A'raf 200, Ha Mim Sajda 36) "Wa qul Rabbi a'oozu bika min hamazaat-ish-shayateen." "Kaho, mere Parwardigaar main shayateen ki uksaahatoun se teri panaah maangta hoon." (Al-Mu’minun 97) "Innal-lazeena-ttaqaw iza massahum taaa’ifum min-ash-shaytaani tazakkaroo fa-izaa hum mubsiroon." "Jo log parheizgaar hain unka haal yeh hota hai ke kabhi shaytaan ke asar se koi bura khayal unhain choo bhi jaaye toh woh foran chonk jaate hain aur phir unhein (saheeh raasta) saaf nazar aane lagta hai." (Al-A’raf 201) Aur isi bunyaad par jo log shaytaan ke is aakhri harbay se bach nikle unke baare mein Allah Ta’ala ka irshaad hai: "Wa ma yulaqqaha illa zuu hazzin 'azeem." "Yeh cheez baray naseebay walay ke siwa kisi ko hasil nahi hoti." (Ha Mim Sajda 35)

Is silsilay mein ek baat aur bhi nigaah mein rehni chahiye. Woh yeh ke insaan ke dil mein waswasa andaazi sirf bahar se shayateen jin o ins hi nahi karte balke andar se khud insaan ka apna nafs bhi karta hai. Iske apne ghalat nazaryaat uski aql ko gumraah karte hain. Iski apni najaiz aghraaz o khwahishaat uski quwwat-e-tameez, quwwat-e-iradah aur quwwat-e-faislah ko badraah karti hain. Aur bahar ke shayateen hi nahi, insaan ke andar iske apne nafs ka shaytaan bhi isay behkata hai. Yeh hi baat hai jo Quran mein ek jagah farmaayi gayi hai: "Wa na’lamu ma tuwaswisu bihi nafsuhu." (Q, 16) "Aur hum uske apne nafs se ubharne walay waswason ko jaante hain." Isi bunyaad par Rasool Allah ﷺ ne apne mashhoor khutba-e-masnoona mein farmaaya hai: "Na'oozu billah min sharuri anfusina." "Hum Allah ki panaah maangte hain apne nafs ki shararaton se."

5:Jo logon ke dilon mein waswase daalta hai

6: khwa woh jinno mein se ho ya Insano mein se. 3

3
Tafheem-ul-Quran
Mufassir: Maulana Syed Abul A'la Maududi

Surah Number 114 An-Naas
Aayat Number 6

Tafseer:
Surah An-Naas 3
Baaz ahl-e-ilm ke nazdeek in alfaaz ka matlab yeh hai ke waswasa daalne wala do qism ke logon ke dilo'n mein waswasa daalta hai, ek jin, doosray insaan. Is baat ko agar tasleem kiya jaaye toh lafz naas ka itlaq jin aur insaan dono par hoga. Woh kehte hain aisa ho sakta hai, kyun ke Quran mein jab rijaal (mardon) ka lafz jinon ke liye istemal hua hai, jaise ke Surah Jinn Aayat 6 mein hum dekhte hain, aur jab nafar ka istemal jinon ke groh par ho sakta hai jaise ke Surah Ahqaaf Aayat 29 mein hua hai, toh majaazan naas ke lafz mein bhi insaan aur jin dono shaamil ho sakte hain. Lekin yeh raa’i is liye ghalat hai ke naas aur ins aur insaan ke alfaaz lughat hi ke aitbaar se lafz jin ki zid hain. Jin ke asal ma’ni posheeda makhlooq ke hain aur jin ko jin isi bunyaad par kaha jata hai ke woh insaani aankh se makhfi hai. Iske baraks naas aur ins ke alfaaz insaan ke liye bole hi is bunyaad par jaate hain ke woh zaahir aur maree aur mehsoos hai. Surah Qasas Aayat 29 mein hai aanaasa min jaanib-it-toor — Yahan aanaasa ke ma'ni raa'a hain, yani Hazrat Musa ne "Koh-e-Toor ke kinaaray aag dekhi". Surah Nisa Aayat 6 mein hai fa in aanaastum minhum rushdan — "Agar tum mehsoos karo ke yateem bachay ab hoshmand ho gaye hain." Yahan aanaastum ke ma'ni ahsas ya raa'itum hain. Pas naas ka itlaq lughat-e-arab ki ro se jinon par nahi ho sakta, aur aayat ke saheeh ma'ni yeh hain ke "is waswasa andaaz ke shar se jo insaano'n ke dilo'n mein waswase daalta hai, khwah woh jinon mein se ho ya khud insaano'n mein se." Yani doosray alfaaz mein waswasa andaazi ka kaam shayateen jin bhi karte hain aur shayateen ins bhi, aur dono ke shar se panaah maangne ki is surah mein talqeen ki gayi hai. Is ma'ni ki taa’eed Quran se bhi hoti hai aur hadees se bhi. Quran mein farmaaya:
Wa kazaalika ja’alna likulli nabiyyin ‘aduwwan shayaateen-al-insi wal-jinni yoohi ba’duhum ila ba’din zukhrufal qawli ghuroora (Al-An’aam 112) "Aur isi tarah hum ne har nabi ke liye shaytan jinon aur shaytan insano'n ko dushman banaya hai jo ek doosray par khush-aayand baatein dhokay aur fareb ke tor par ilqa karte hain."

Aur hadees mein Imam Ahmad, Nisai aur Ibn-e-Hibban Hazrat Abu Zar ki riwaayat naql karte hain ke main Nabi ﷺ ki khidmat mein haazir hua. Aap masjid mein tashreef farma thay. Farmaaya: Abu Zar tum ne namaz parhi? Maine arz kiya, Nahi. Farmaaya: Utho aur namaz parho. Chunanche maine namaz parhi aur phir aakar baith gaya. Huzoor ne farmaya: Ya Aba Zar, ta’awwaz billah min sharri shayateen-il-insi wal-jinni. "Ae Abu Zar, shayateen-e-ins aur shayateen-e-jin ke shar se Allah ki panaah maango." Maine arz kiya: Ya Rasool Allah, kya insaano’n mein bhi shaytan hote hain? Farmaaya: Haan.