BISMILLAHI ARRAHMANI ARRAHEEM – Rehman wa Raheem Khuda Ke Naam se (Shuru Karta Hoon)

QUL HUWA ALLAHU AHAD – Tum Kaho Wo Allah Yakta Hai

ALLAHU AS-SAMAD – Allah Beniyaz Hai

LAM YALID WALAM YOOLAD – Na Wo Kisi Ka Walid Hai Aur Na (Wo Khud) Kisi Se Paida Huwa

WALAM YAKUL LAHU KUFUWAN AHAD – Aur Na Koi Uska Hamsar Hai.

1.  QUL HUWA ALLAHU AHAD – Tafsire Qummi Me Hai Ke Is Surae Ki Shane Nuzool Ye Hai Ke Yahudion Ne Janab Rasulekhuda SAWS Ki Qidmat Me Aakar Ye Arz ki thi ke Aap SAWS apne parwardigar ka nasab nama bayan kijiye To allah ta’ala ne ye surat nazil farmayi.  Al-Tauheed Me Janab Imam Mohammad Baqir (a.s.) se iski tafsir me manqool hai farmate hain QUL ka matlab ye hai ke us cheez ka izhar kar jo humne teri taraf wahi ki hai aur jistarha harfon ko jama karke humne tujhe ittela di hai aur humne tujhe padhkar sunadi hain takay unke zariye se har wo shaks _______ (mutawajje) karke dil ke kano se _____ hidayat pa li ho ek ism hai jisme kinaya aur ishara _____ ki taraf hai.  Pas uski (HU) _____ tambi karke batlayi hai ke wo maanan sabit wa qayam hai aur (WAW) is baat ka ishara karti hai ke hawase khamse se ghaeb hai jaise ke tum haza ka ishara aisi chiz ki taraf kiya karte ho jo zaheri hawas se mehsoos hoti ho aur ye baat kaferon ki tambi karni hai ke wo apne khudaoun ke mutaliq aisa harfe ishara istemal kiya karte the jo samne wali chiz keliye istemal huwa karta ho.  Chunache wo kehte the HAAZA ILAHONA matlab ye hai ke hamare khuda aise hain jo khuli aankhon samne dikhayi dete hain to aye Mohammad SAWS tum bhi apne khuda ko jiski taraf bulate ho aisa ishara karo ke hum bhi usay dekh len aur usay pa len aur uske baray me hairan na rahen.  Pas khudaye ta’ala ne ye surat nazil ki aur irshad farmaya QUL HUWA (Kehdo Ke Wo) Isme “HU” To us wujood ko sabit karti hai jo sabit wa qaem hai aur “WAW” Aisay ghaeb ki taraf ishara karti hai jo na aankh se dekhne ki chiz ho aur na kisi aur his se mehsoos karne ki. Wo in sab se aala aur baala hai.  Balke binayi ka idraak karne wala aur hawas ka ejad karne wala hai.  Phir Hazrat Imam Mohammad Baqir alaihis salaam ne farmaya ke aage khudaye ta’ala ka irshad hai ALLAHU Jiske Mani Hain Aisa Mabood ke Maqlooq Us Ki Mahiyat dariyaft karne se aur uski kaifiyat ke samajh lene se ajiz wa pareshan hai.  Aur Arab Ka dastoor hai ke jab kisi moamele me mutahayyar hojaen aur aql wa ilm se uspar ahata na karsaken to kaha karte hain ELAHAR RAJULO (Ye shaks isme hairan reh gaya) aur jab kisi aisi chiz ki taraf mutawajje hon jis se darate bhi hon aur bachna bhi chahte hon to WALAHAN ka lafz bolte hain aur ELAHUN ke mani hain aisa poshida jise maqlooq ke hawas na pasaken.  Phir farmaya AHADUN ke mani hain zaate yakta.  Aur AHADUN aur WAHEDUN ke maani to ek hain magar AHADUN aisay yakta ko kehte hain jiski nazeer hi na ho.  Aur Taoheed ke mani hain yaktayi ka iqrar karna aur WAHEDUN aisa munfarid wa yakta hai ke na aur koi chiz us se nikalti hai aur na wo kisi chiz se muttahid hosakta hai.  Isi se kehne walon ne kaha hai ke adad ki bina to wahed par hai magar khud wahed adad nahi hai.  Isliye ke lafze adad yani “ginti” ek keliye maozun hi nahi hai (yani ek to ek hai hi us ko koi ginne ka kya) balke ginti do ya do se zyada par rast aati hai.  Lehaza khudaye ta’ala ke is qaol ALLAHO AHADUN ke ye mani huwe ke wo aisa mabood hai ke jiski zaat ke samajh lene me aur kaifiyat ke ehata karne me maqlooq mutahayyar wa pareshan hai,  Wo apni elahiyyat yani mabood hone me yakta hai,  Aur apni maqlooq ki sifaton se kahin bartar hai.  Phir Hazrat (a.s.) ne farmaya ke mere walide majid Janab Ali Ibnul Husain Zainul Aabedeen alaihis salaam ne apne pidare buzurgwar Janab Imam Husain alaihis salaam se riwayat farmayi hai ke SAMADUN ki mani hain aisa thos jisme khoklapan na ho.  Murad is se jism nahi hai kyunke khudaye ta’ala jism wa jismaniyat se bari hai.  Balke jaisay thos chiz me kisi chiz ke daqil karne ki gunjaesh nahi hoti isitarha kunhe zaat wa sifat ke samajhne me kisi ki aql ko koi raah nahi milti.  Aur SAMADUN us ko bhi kehte hain jis par sardari khatam hojaye.  Us se baala tar koi na ho.  Aur SAMADUN wo bhi hai jo na khaye aur na piye.  Aur Samadun wa hai jo soye bhi nahi.  Aur SAMADUN aisa hamesha rehne wala hai jo na kabhi zael huwa aur na ho.  Aur Janab Imam Mohammad Baqir alaihis salaam ne farmaya ke Mohammad Ibne Hanafiya ye farmaya karte the ke SAMADUN us ko kehte hain jo apni zaat se qaem ho aur apne ghaer se mustaghni.  Niz farmate the ke SAMADUN Kaun wa fasad se bartar hai. (Yani ye nahi ke uska jism kuch badhta hai aur kuch ghat ta rahe jaise insan ki halat hoti hai ke ghiza ke hazam hone ke baad naye ajza paida hote rehte hain aur purane muzmahil aur murda hokar jism se alag hote rehte hain) aur SAMADUN aisi zaat hai jisme taghayyuraat raah nahi pate.  Phir Imam (a.s.) ne farmaya ke SAMADUN Aise Aaqa Aur sardar ko bhi kehte hain jis se balatar na koi hukum dene wala ho aur na mana karne wala.  Phir Hazrat (a.s.) farmate hain ke Janab Imam Zainul Aabedeen alaihis salaam se kisi ne AS-SAMADU ke mani dariyaft kiye to un hazrat (a.s.) ne farmaya ke AS-SAMADU wo hai jiska koi shareeq na ho aur na kisi chiz ki hifazat usko thakaye aur na koi uske ehataye ilm se kharij ho.  Is hadees ka raqi Wahab Ibne Wahabe Quraishi bayan karta hai ke Hazrat Zaed Ibne Ali (a.s.) ne farmaya ke SAMADUN wo hai jis waqt wo kisi chiz ka irada karay aur us keliye farmaye ke ho to wo faoran hojaye.  Aur SAMADUN wo hai ke usne chizon ke ibteda ki phir unko is shaan se paida kiya ke ek doosre ki zid bhi hain aur ek doosre ki jod bhi.  Aur mushkilen muqtalif bhi hain aur milti julti bhi aur khud apni zaat me aisa yakta hai ke na us ki koi zid hai aur na misl aur na uska koi shareek hai aur na koi humshakal.

Yehi Wahab Ibne Wahabe Quraishi ba riwayate Janab Imam Jafar Sadiq alaihis salaam unke walide majid Janab Imam Mohammad Baqir alaihis salaam se riwayat karta hai ke Ahle Basara ne Janab Imam Husain alaihis salaam ki qidmat me ariza likh kar AS-SAMADU Ke Mani dariyaft kiye to un Hazrat (a.s.) ne unko ye jawab likha:

    Bismillahi Ar-Rehmani Ar-Raheem. Amma Baad Qurane Majeed Ke Baray Me baghaire ilm na to baten banao, na ghaor wa khaos karo, na kisi se lado jhagdo aur na baghaire ilm ke usme kalam karo.  Kyunke maine apne jadde amjad Janab Rasulekhuda SAWS ko ye farmate suna hai ke jo shaks qurane majeed ke baray me baghaire ilm ke kuch kahe to usay lazim hai ke apna thikana jahannum ko samjhe aur AS-SAMADU ki tafsir to khudaye ta’ala ne khud farmadi hai. Jahan ye irshad farmaya.  ALLAHO AHADUN.  ALLAHUS SAMAD wahan tafsir ye bhi farmaya LAM YALID WALAM YULAD WALAM YAKUL LAHU KUFUWAN AHAD jiska matlab ye hai ke na to usse koi kaseef chiz nikalti hai jaise ke bachcha hota hai aur aur kasafaten hoti hain jo maqlooq se nikalti rehti hain aur na us se koi lateef chiz nikalti hai jaise sans hoti hai aur na usay aur chizen aariz hoti hain jaise oong aur neend aur qatra aur hum wa gham aur khushi aur hansi aur rona aur beem wa ummid aur raghbat wa nafrat aur bhook aur seri, khudaye ta’ala is se bartar hai ke aisi chizen us se sadir hon aur koi kaseef ya lateeef chiz us se paida ho.  WALAM YULAD ka ye matlab hai ke wo khud bhi kisi chiz se nahi paida huwa aur na kisi chiz se is tarah nikal aaya jaise ke anasir se lateef chizen nikla karti hain.  Aur ek chiz se doosri chiz aur ek chaopaye se doosra chaopaya aur zameen se nabataat aur chashmon se pani aur daraqton se phal nikla karte hain aur na is tarah nikal aya hai jaise ke lateef chizen apne apne markaz se nikalti hain.  Jaise aankh se binayi aur kaan se shanwayi aur naak se sunghne ki quwwat aur mu se chakhne ki quwwat, zabaan se kalam aur dil se marefat aur tamayyuz aur pathar se aag.  Inme kisi chiz ki manind nahi hai balke wo allah to aisa SAMADUN hai ke na kisi chiz se bana ,na kisi chiz me daqil hai, na kisi chiz par qaem hai.  Tamam chizon ka ejad karne wala aur unka apni qudrat se paida karne wala wahi hai.  Jis chiz ko fana karne keliye paida kiya hai usko fana kardega aur apne ilm se jin chizon ko baqi rakhne keliye paida kiya hai unko baqi rakhega.  Bas ye allah wo SAMADUN hai jiski tareef me aaya hai LAM YALID WALAM YULAD WALAM YAKUL LAHU KUFUWAN AHAD.

    Wahab Ibne Wahabe Quraishi Ka Bayan Hai ke mai ne Janab Imam Jafar Sadiq alaihis salaam ko ye farmate huwe suna ke Filisteen (Palestine) ka ek niyabati groh mere walide majid Janab Imam Mohammad Baqir alaihis salaam ki qidmat aaya aur usne bahot se mas’ale dariyaft kiye jinka un hazrat (a.s.) ne jawab diya.  Phir un logon ne AS-SAMADU ki tafsir dariyaft ki to un hazrat (a.s.) ne uski tafsir yun farmayi ke AS-SAMADU ke bazahir paanch (5) harf hain.  Az aanjumla ALIF daleele inniyat hai (inniyat ka matlab ye hai ke apne aap ko jatlana ke mai hoon) ye khudaye ta’ala ke is qaol ke mutabeq hai.  SHAHEDALLAHO ANNAHU LA ILAHA ILLA HUWA (Dekho Safa 80 Satar 11) Ye Tambeeh Aur Ishara aisay ghaeb ki taraf hai jo hawas se mehsoos nahi hota.  Doosra harf LAAM uski Elahiyat par daleel hai.  Yani ye ke wahi allah hai aur LAAM Aur ALIF dono madgham hain.  Na ye dono zaban par jari hote hain aur na kaan hi me padte hain.  Haan kitabat me zahir hote hain. Jo is baat ki daleel hai ke uski elahiyat aisay poshida lutf ke saath qaem hai jo na hawas se mehsoos karne ki chiz hai na kisi bayan karne wale ki zaban par jari hoti hai aur na kisi sunne wale ke kaan me padti hai.  Isliye ELAHUN ki tafseer hi ye hai ke wo aisi zaat hai jisne apni kaifiyat aur mahiyat samajhne me khwah wo his ke zariye se ho ya wehem ke zariye se maqlooq ko mutahayyar kardiya hai balke haqiqat to ye hai ke kul aohaam ka mujid bhi wahi hai aur hawas ka khaliq bhi wahi hai aur likhne me is baat ki daleel bhi zahir hojati hai ke khudaye ta’ala ne maqlooq ko paida karne ke waqt aur unki lateef ruhon ko unke kaseef jismo ke saath tarkeeb dene ke waqt apne rab hone ka izhar farma diya. Jab banda apne nafs ki taraf nazar dalay aur apni rooh ko na dekhe to samajh le ke iski aisi halat hai jaise AS-SAMADU ka LAAM ke wo zahir nahi kiya jata lehaza hawase khamsa me se kisi haasse me daqil nahi.  Haan kitabat ki taraf dekhne se zahir hojata hai jaisa ke khuda ka lutfe khafi zahir hai.  Pas jab banda uski mahiyat aur kaifiyat me fikr karta hai to uske baray me wallah wo hairan reh jata hai aur uski fikar kisi aisi chiz ke zariye se jo tassawwur me aasakay ahata hi nahi karsakti.  Isliye ke khudaye ta’ala to surat wa tasawwur sab ka paida karne wala hai.  Jab banda uski maqlooq ki taraf nazar karega to us ko ye sabit hota chala jaega ke khudaye azza wa jalla unka khaliq aur unki ruhon ka unke jismon me tarkeeb dene wala hai.  Ab raha SAAD, ye us ke Sadiq hone ki daleel hai yani uska qaol bhi sidq hai aur iska kalaam bhi sidq hai aur usne apne bandon ko sachayi ke saath pairawi karne ki dawat di hai aur raasti ke ghar ka sachcha sachcha wada farmaya hai.  Ab raha HA (HU) ye uski milk wa milkiyat ki daleel hai aur ye ke wo badshahe barhaq hai, na kabhi zael huwa na kabhi zael hoga.  Na uski sultanat zael hogi.  Rahi WAW, wo uski sultanat ke dawam par dalalat karnewali hai.  Aur is baat par ke uski zaat bhi daem hai aur is baat se kahin bartar hai ke kaun o fasad usme raah paen.  Balke khudaye azza wa jalla tamam kaenaat ki takween karnewala hai.  Yani jo honewali maqlooq hoti hai usi ke khalq karne se hoti hai.  Yahan tak pohanch kar Janab Imam Mohammad Baqir alaihis salaam ne farmaya ke jo ilm Allah Ta’ala ne mujhe ata farmaya hai agar mujhe aise log milte jo uski bardasht ki qabiliyat rakhte to mai ek lafze AS-SAMADU se Taoheed wa islam wa eman wa deen wa ehkame shariah ko sabit karke aur phaila ke dikhla deta aur meri ye halat kyun naho jabke mere jadde amjad Janabe Ameer alaihis salaam ko apne ilm ke hameleen na mile yahantak ke wo Hazrat (a.s.) thandi sansen bharte the aur mimbar par ye farmate the ke logo qabl iske ke tum mujhe gum kar baitho mujhse puchlo.  Isliye ke meri phaslion ke mabaen bada ilm jama hai, magar afsos mai kisi ko is qabil nahi pata ke uski bardasht karsake.  Khabardar hojao, mai tum par khudaye ta’ala ki taraf se Hujjate Balegha hoon.  Tum Aise logon ke dost na bano jinpar allah ka ghazab nazil huwa hai aur jo aaqerat ki taraf se aise hi mayus hogaye hon jaise ke kafer murdon ke dubara zinda hone se.  Phir janabe Imam Mohammad Baqir alaihis salaam ne ye irshad farmaya ke sab tareef us khudaye ta’ala keliye zeba hai jisne humpar ehsan farmaya aur humko aisi yakta aur beniyaz zaat ki ebadat karne ki taofeeq ata farmayi jis se na koi beta paida huwa aur na wo khud kisi ka beta hai aur jiska saheem wa shareek wa manind koi bhi nahi aur humko buton ki ebadat se bachaya.  Lehaza uskeliye hamd wafi hai aur shukr wajib wa lazim aur uske qaol LAM YALID ka ye matlab hai ke uska koi beta nahi hai ke uski sultanat ka waris hosake aur WALAM YULAD ka matlab ye hai ke uska koi baap nahi hai jo parwardigar hone me aur mulk wa sultanat me uska shareek hota.  WALAM YAKUL LAHU KUFUWAN AHAD se ye gharz hai ke uska hamata wa hamsar koi nahi ke uski sultanat me usse niza wa fasad karsake.

    Tafsire Qummi me is surat ke mani me ye manqool hai ke iski shane nuzool ye hai ke yahudi Janabe Risalat Ma’ab SAWS ki huzoor me aaye aur arz karne lage ke aapke parwardigar ki nisbat kya hai? Khudaye Ta’ala ne ye surah nazil farmaya.  Isme AHADUN Ke Mani Hain Sifaat Me Yakta Jaisa Ke Aanhazrat SAWS Ne Irshad Farmaya Ke Wo Aisa Noor Hai Jisme Koi Zulmat Nahi Aur Aisa Ilm Hai Jisme koi Jahalat Nahi.  Aur AS-SAMADU Ke Ye Mani Irshad Farmaye Ke Wo Aisi Zaat Hai Jiske Samajhne Ki Koi Raah Nahi.  LAM YALID Ke Ye Mani Hain Ke Zaat Ke Mutaliq Koi Chiz Hadis Nahi Huwi.  Aur WALAM YULAD WALAM YAKUL LAHU KUFUWAN AHAD Ke Mutaliq Ye Farmaya Ke Na Uska Koi Humsar Hai, Na Hamata, Na Shareek, Na Pusht o Panah, Na Madadgar.

    Hazrat Abdullah Ibne Abbas r.a. Se Riwayat Hai Ke Makkae Moazzama Me Quraish Ne Janabe Rasulekhuda SAWS Se Ye Istedua ki ke apne parwardigar ki sifat hamare liye bayan kijiye take hum usko pehchan len aur uski ebadat karen.  Pas Khudaye Ta’ala Ne Apne nabi par Surae QUL HUWALLAHU AHAD nazil farmaya.  AHADUN ke ye mani hain ke uske hisse aur ajza nahi hosakte aur na usme koi kaifiyat payi jati hai aur na uspar ginti rast aasakti hai aur na usme kami beshi hosakti hai.  Phir farmaya ALLAHUS SAMAD ka matlab ye hai ke sardari usi par qatam hai.  Aur kul aasmano ke aur zameen ke rehne walay apni apni hajaton ke sabab usi ki taraf mutawajje hote hain.  Phir farmaya LAM YALID ka ye matlab hai ke na to aziz us se paida huwe jaisa ke maloon yahudi kehte hain aur na Maseeh (a.s.) us se paida huwe Jaisa ke nasara kehte hain.  Khuda unpar ghazab nazil kare.  Aur Na Suraj, Chand, Aur Sitare Uski Zaat Se Nikle Jaisa Ke Majusion Ka Qaol Hai. Khuda un par lanat karay.  Aur Na Farishte uski betiyan hain jaisa ke mushrekeene arab baka karte the.  WALAM YULAD ka ye matlab hai ke na uska koi shabeeh hai aur na nazeer aur na barabar wala aur jo kuch usne apne fazal se tumko ata kiya hai uski maqlooq me se koi bhi waisa nahi desakta.


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