Muhammadur Rasoolallah Quraan Me

Murattib: Ashfaq Ahmad Sharifi

 Muhammadur Rasoolallah ﷺQuraan Me

(Raisul Qalam Hazrat Allama Arshadul Qadri QuddasSirrahu)

Koi khula hua kafir agar Rasoole Arbi ﷺ ki azmato shaan ka munkir ho to yh chanda tajjub – khej amr nahi hai ki vah begaanae mahaj hai kalimaae islam ke sath uska rishta hi kya hai ki wah paigambare islam ﷺ ka aehtiram baja laega.

Lekin waqt ka sabse bada maatam to yah hai ki ek giroh jo apne apko musalman bhi kehta hai muslim muashire ke sath majhabi ishtiraq ka bhi muddai hai agar dil ka gaij or jaban ki jasarat yah hai ki Muhammade Arbi ﷺ sirf ek paigambar hai, khuda ki janab me unki haisaiyat ek paigambar se jyada nahi hai. Vah humari tarah basher hai bilkul ek mamuli basher. (MazAllah)

Ho skta hai ki kuch logo ke liye yh andaze fikr bahut jyada mayub na ho lekin haqeeqat se karib hokar sochiye to insaani takhaiyyul ki yhi vah manhus sarjamin hai jaha se amli or aetiqadi mafasid ke beshumar kanto ne janam liya hai.

Chunki is waqt mera mojue bahas yah mas’ala nahi hai warna me tafsil ke sath is amr par roshni dalta ki is tarah ke jahan se islami ruh ki tavanaai ko kitna shadid nuqsaan pahuncha hai. Mujhe to aaj sirf yh mas’ala wajeh karna hai ki Rabbul ijjat ki bargah me uske rasool ﷺ ki krare waqai haisaiyat kya hai.

Yah malum karna bande ki hudude ikhtiyaar se baahar ki cheez hai.Yh to sirf Rabbul ijjat hi jaanta hai or wahi bata sakta hai ki uski bargah me uske Rasool ﷺ ki kya shaan hai.

Jo log apne jahan ki farji buniyado par mansabe risalat ki hadbandi karte hai wah jara insaafe najar ke sath jel (Niche) ki aayto me Quraan ka tevar mulahija farmae or unke mawakae nujul ko saamne rakhkar faisla kare ki baat baat par jiski ajmate shaan ka ek darja aehtimam kiya jar ha hai kya mehboob kea lava bhi yh aijaz kisi paigambar ko aajtak mil saka hai?

Maine jel ke majmoon ko is tarah tartib diya hai ki pehle shaane nujul, uske baad aayat or fir hasbe jarurat uski mukhtasar tashrih or natija nikalne ki tamam tar jimmedari aapke jamir ko sonp di hai kyunki ache jamir se kisi bad-dayanati ka hadsa mushkil hi se waake hota hai.

1st Aayte Karima –

 Shane Nujul : tafseer ki kitabo me manqul hai ki jamanae Risalat ke aagaaj me bamaslahate ijdi aisa ittefaq pesh aaya ki chand dino tak nujul wahi ka silsila ruk gaya. Kuffare Makka ko jab iski khabar hui to unhone aijrahe taan yh kehna shuru kar diya –

-ودع رب محمد محمد

Yani Muhammad ﷺ ke Rab ne Muhammad ﷺko chhod diya or unki taraf se najar ferli. Kuffare ki is badgohi se sarkar ﷺ ke qalbe Mubarak ko sadma pahuncha or Huzoor ﷺ udaas rehne lage.

Rehmate yajdaani se apne Mehboob ki yah udaasi dekhi na gai khatire aqdas ki tashffi ke liye foran hi ye aayte najil hui – (Tafsire khajainul irfaan, khajin, ibne jarir)

وَالضُّحَىٰ٠وَاللَّيْلِ إِذَا سَجَىٰ٠مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ٠وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ٠وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ:(سورةالضحي:5تا1)

Tarjuma: Kasam hai chadte din ki. Kasam hai raat ki jab puri tarah chha jae ki aapke rab ne na apko chhoda na aapko makruh jaana. Yaqeenan aapki (har) aane wali ghadi aapke liye pehli ghadi se behtar hai or bilashuba aapka Rab aapko ankarib itna dega ki aap raji ho jaenge.

Tashrih: In aayto me khas tor se jo cheez kabile gor hai vah yah hai ki Mehboob hai or dushman ke taan ka jawab Rab Ta’ala jalal de raha hai, yagaangat va pasdaari ka yah haqeeqat afroz ta’alluk kya kisi paigambar ke sath bhi dekha gaya hai?

Baaj Ulmaae tafseer farmaate hai ki is surate paak me chadte din se murad Mehboob ka aarije taaba hai or shabe taarif se ishaara Mehboob ke gaisue ambary ki taraf hai goya muddae klam yah hai ki Mehboob jara apne rukhe roshan par julfe bikher kar dekhiye ki kiya aisa paikare jamil bhi karahat va inkita’a (Chhode Jaane) ke kaabil ho sakta hai

Kon Kehta Hai Ki Hum Tum Me Judai Hogi

Yah Hawai Kisi Dushman ne Udaayi Hogi

 2ndAayte Karimah:

 Shane Nujul: Kehte hai ki duniyae kufr ke mash’hoor gustakh walid bin mugirah ne ek din Huzoor ﷺko mukhatib karte hue kaha –

يا ايها الذى نزل عليك الذكر انك لمجون.

Tarjuma: Yani Ae wo shaks ki jispar quraan utara gaya hai tu majnu or divana hai.

Bas itna kehta tha ki kehre ilaahi ka baadal kadka, bijli chamki or gaijo jalal me dubi hui ye aayte walid bin mugirah ki majammat me najil hui (Tafseer khainul irfaan, ibne jarir)

وَالْقَلَمِ وَمَا يَسْطُرُونَمَا أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ٠ ن

وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ٠وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيم٠فَسَتُبْصِرُ وَيُبْصِرُونَبِأَييِّكُمُ الْمَفْتُون٠ُ. (القلم6تا1)

Tarjuma: Yani kasam hai klam ki or uske navishto ki ki aap apne Rab ke fajal se majnu nahi hai or yaqeenan aapke liye bepaya ajro sawab hai or bila shuba aapki khu badi shan ki, pas ankarib aap bhi mulahija farmaenge or wo bhi dekh lenge ki deewana kon hai.

Ab gustakh ki majammat me jara quraan ke yah alfaaz giniye or andaza lagaiye ki Mehboob ke dushman ke sath quraan ki guftaar ka tevar kitna gajabnaak ho gaya hai. Wo aayte ye hai –

وَلَا تُطِعْ كُلَّ حَلَّافٍ مَّهِينٍهَمَّازٍ مَّشَّاءٍ بِنَمِيمٍمَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ

عُتُلٍّ بَعْدَ ذَ‌ٰلِكَ زَنِيمٍ٠أَن كَانَ ذَا مَالٍ وَبَنِينَ٠إِذَا تُتْلَىٰ عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ٠سَنَسِمُهُ عَلَى الْخُرْطُومِ٠(القلم:10تا16)

Tarjuma: Yani (A Mehboob) aap kisi bhi aise shaks ki baat mat suniye jo bada karme khaane wala jalil, bahut bada taane-baaj, bahut bada mutfanni, bhalai se bahut jiyada rokne wala, had se gujra hua, gunahgaar, durusht khu or sab par turra yah ki waldul haram hai or majid bar Aa yah ki maal va aulaad wala hai. jab humari aayte uske saamne padi jaati hain to kehta hai ki ye aglo ke kisse hai. ankarib hum uski suar jaisi thuthni par daag denge.

Ek Intihaayi Ibratnaak waqia

 Manqul hai ki Walid Bin Mugirah ke haq me jab ye aayte najil hui to aalme gaij me yah tilmila utha or apni maa se jakar dariyaafat kiya: abhi Muhammad ﷺ ne mere muta’allik das baate bayan farmai hai. apni 9 buraiyo ke bare me to me khub jaanta hun ki wo mere andar maujood hai, lekin 10v baat yah hai mere asal me bhi farq hai, iske baare me kuch bhi nahi jaanta. Waise hajar dushmani ke bawajood mujhe iska yaqin va aitiraaf hai ki Muhammad ﷺ ki baat galat nahi ho sakti. Is liye tu sach bata de ki haqeeqat haal kya hai, warna me tera sar klam kar dunga.

Tevar dekhar ma ne saaf saaf bata diya ki tera baap namard tha is liye ek charvahe ke sath mera najayaj ta’alluk ho gaya or usi ke natije me teri paidaish amal me aai.

Tashrih: Gaij ki haalat me jab insaan apne kisi dushman ke uyub ka parda chak karta hai to kaha jaata hai ki yah nafsiyaati haijaan ka radde amal hai, lekin yaha kya kahiyega. Yah Klam to us paak va muqaddas khudawand ka hai jiski jaat shvaibe nafsaani se bilkul paak va munajjh hai.

Isliye lamuhaala maanana padega ki vah sattarul uyub jo apne bade se bade siyahkar bande ki pardaposhi farmaata hai usne apne paigambar ke ek gustakh ko saare jahan me rusva karke yah jahir farma diya hai ki jis masum va mohtaram Nabi ke gustakh ke liye uske yaha kisi afav va dargujar ki gunjaish nahi hai uski haisiyat nama bar ki nahi, Mehboobe ji waqar ki hai. yaha bhi wahi adae Rehmat jalwagar hai ki gustakh ne nishana banya hai jaate Rasool ko jawab de rha hai unka Rabbe Karim. Mehboob khamosh hai, quraan uski vikalat farma raha hai.kya iske baad bhi koi badnasib keh sakta hai ki Rasoole Arbe ﷺ ki haisiyat ek khabar rasa ki hai?balki ek aese Mehboob ki hai jo Khuda ki mahabbat ke gehvaare me pala, usi ki rehmato ne use saari qaynat ki afsari bakshi or use khaliko makhluk or aabido mabud ke darmiyan rabite ka ek jariya banya. Is liye uski haisiyat sirf ek namabar ki nahi hai balki nama ke asraar va rumooj se bakhabar karaane waale ki hai.

3rd Aayte Karimah:

 Shaane nujul – Bayan karte hai ki Huzoor Anwar ﷺ ki aulaade jukur me se akhiri farjande dilband Hazrate Qasimرضي الله تعالى عنهka jab visaal hua to kuffare makka ne taana diya ki aap abtar ho gae yani aapki nasl munkata ho gai, nasbi yaadgaar ka silsila khatam ho gaya.

Lakhte jigar ki wafat ka sadma hi kiya kam tha ki dushmano ke is taane se or bhi gum ki chhot ubhar aai, qalbe najuk ho gair mamuli ajiyyat pahunchi or aap udaas or malul rehne lage. Chand lamhe ka ijtirab bhi dariyae rehmat me talatum se kam nahi tha. Khudae kirdgaar ne apne Mehboob ki taskin va tashffi ke liye foran yah surat najil farmai –

Tarjuma:Yaani Ae Mehboob humne aapko kosar ataa farmaya. Pas apne rab ke liye namaj padhiye or qurbaani kijiye.Yaqeenan aapka dushman hi abtar hai.

Tashrih: Gor farmaiye. Duniya me kise apne aulaad ki judaai ka sadma nahi uthana padta.dushman ke tanj se kiska sina ghayal nahi hota lekin kya duniya me iski bhi misaal maujood hai ki dushman ke tanj ka jawab dene ke liye khudae qayanaat ne khud kisi ki waqalat farmaai ho or bhigi hui palko ke aansu khushk karne ke liye Hazrate ruhul amin quraan lekar utare ho.

Mashiyyate Ilaahi ka yah munfarid or nirala andaaz wajeh tor par is amar ki nishaandihi karta hai ki jiske sath yah mamla kiya jar aha hai wah vah khud bhi apni shaan me nirala or munfarid hai.

Ek Nuqta: Is surate paak me kosar ke lafz se do maani muraad liye gae hain – hoje kosar jannat me sard, shirin or safed shaffaf nahar hai. kehte hai ki yah nahar jannat ke tamam kasuro mehllat se gujarti hui laamehdood wus’ato me fel jaati hai. is tafsir par aayat ka mafaad yah hoga ki ae mehboob, aap farjande ki wafaat par kyu udaas or gamjada hain. Hume to aapko wo bhi aap hi ki milkiyat hai. jab dono ghar aap hi ke hain to sirf ghar ki tabdili par sadma kaisa. Kal tak wo is ghar me the aaj us ghar me hai. wo aapke ghar se juda hi kaha hue ki firaq ka sadma uthaiye.

Dusra Nuqta: Kosar ke dusre maani hai khaire kasir. Yaani humne aapko khair kasir ata farmaya. (Tafsire Ruhe Maani me hai) khaire kasir ke wasi mafhoom me qayamat tak paida hone wale Ummate Muhammadi ke wo tamam afraad dakhil hai jo Huzoor ﷺki laai hui shariyat par karband rehkar khairo hasnaat ka khajira jama karenge.

Is tafsir par aayat ka mafaad yah hai ki dushmano ke tanj ka hargij aap koi asar na le jabtak gardishe lelo nahaar ka yah silsila baqi hai, rue jamin aapki ruhaani aulaad se humesha mamur rahegi, shshjihaat me aap hi ke naam ka danka bajega. Sulbi aulaad agar apne aabao ajdaad ki tariff kare to kaha ja sakta hai yah khun ka asar hai lekin aise karodo afraad ki sanakhwani jinse koi nasbi ta’alluk nahi, unke aetiraaf kamaal ko haqeeqat par mabni karar diya jaega. Raah chalta hua koi majhabi bila wajah kisi ka kalima nahi padh sakta jab tak ki haqeeqi ajmato ka mathe ki ankh se najara na kare. Aapki jalalat shaan ka parcham baland karne ke liye aapki manavi aulaad kya kam hai ki nasbi aulaad ki furkat ka sadma uthaiye. Gor farmaiye, ek hi aayat me dono tarah ke gumo ka madawa kar diya gaya hai. farjande arjumand ki judaai bhi ab judaai nahi rahi or is sadme ka ijala bhi ho gaya ki bête ki wafat ke baad bhi chirag jalta rahega. Or naam ko jinda rakhne wale paida hote rahenge.

Gor farmaiye, Mehboob ki khatir naaj ki tashffi ke liye itna bahut kaafi tha lekin muhabbat ka takaja itne par hi tamam nahi ho jaata. Abhi gustakh ko kefre kirdaar tak pahunchana baqi hai. jaisa ki farmaya jaata hai ki jis gustakh ne aapke benamo nishan ho jaane ka taana diya hai sun lijiye ki usi ka naamo nishan mit jayega, usi ki nasl munkata ho jaegi.

Yaha se un logo ke dil ki chori puri tarah benikab ho jaati hai jo ek taraf to muhabbate Rasool ke muddai hai or dusri taraf Rasoole paak ke gustakho ki majammat ka sawal uthta hai to jaati mafaad ki maslihat urijae muhabbat kisi ke dil me khub rasikh ho jaati hai to Mehboob ki khushnudi ka husul uski ruh ka mijaj ban jaata hai. or Mohabbat hi ka takaja hai ki har us cheez se muhabbat ki jae jiska mehboob se koi ta’alluk hai or har us cheez se nafrat ki jae jo mehboob ko nagaware khatir ho. Khulasa yah ki mehboob ke dosto se dosti ki jae or mehboob ke dushmano se nafrat. Agar koi aisa nahi karta to wo apne daavae mohabbat me jhuta hai.

4th Aayte Karimah:

 Shaane Nujul: Bayan karte hai ki Sarkare Do Aalam ﷺkisi gajve me tashrif le gae. Asnaae safar me kisi sahabi ka Unt  gum ho gaya. Unhone apne aqeede ke mutabik Sarkar ki khidmat me haajir hokar fariyaad ki or gaib ki khabar rakhne waale Rasool se apne gumshuda unt ka pata dariyafat kiya. Sarkar Do Aalam ﷺ ne apne ilm ki roshni me farmaya – Tumhara unt fala waadi me fala makam par khada hai. wo sahabi ulte paav Sarkar ﷺ ke batae hue makam par ravana ho gae.

Ab udhar ka waqia suniye lashkar me kuch munafiqeen bhi the. Jab unhe yah ittila mili ki Huzoor ﷺ ne kisi gumshuda unt ke bare me yah khabar di hai ki wo fala waadi me fala makam par khada hai to ajraahe tanj unhone aapas me kehna shuru kiya –

وما يدري محمد بالغيب.

Yaani Muhammad ﷺ gaib ki baat kya jaane. (Yaan MazAllah Unhone yah bilkul farji khabar di hai ki unt fala makam par hai) chupi hui baato ka haal unhe kya malum. Ye munafiqeen jab madina palat kar wapis aaye to baaj sahib ne Huzoore Anwar ﷺ tak yah khabar Pahuchai ki fala log Huzoor ﷺ ke ilme gaib ke bare me is tarah ka tanj kar rahe the.

Sarkar ﷺ ne Jab unhe bulakar dariyafat kiya to ekdam badal gae. Kehne lage ki humari kom ke chand nokhej ladko ne yuhi ajrahe majak aapas me is tarah ki baate ki thi. Dar haqeeqat hum log Huzoor ki gaib daani ke munkir nahi hai humara bhi wahi aqeeda hai jo aap sahaba ka hai. apni safai me wo bayan de hi rahe the ki Hazrate Ruhul Amin Quraan ki ye aayte lekar utare

لَا تَعْتَذِرُوا قَدْ كَفَرْتُم بَعْدَ إِيمَانِكُمْ٠ قُلْ أَبِاللَّهِ وَآيَاتِهِ. وَرَسُولِهِ كُنتُمْ تَسْتَهْزِئُونَ٠
(66.(التوبه:65

Tarjuma: Yaani (A Mehboob) aap keh dijiye ki kya majak karne ke liye Allah uski aayte or uska Rasool hi rah gaya hai. baate na banao. Imaan qubool karne ke baad tum kafiro murtad ho gae.

Tashrih: Allaho Akbar, Apne Mehboob ki himayat me jara in aayato ka Tevar to dekhiye. Tambihaat ki yah lagataar sarjanish larja dene ke liye kaafi hai.

1st Tambih: To yah farmaai gai ki Rasool ki shaan me kisi tarah ka ihaanat aamej jumla faqat Rasool ka hi inkaar nahi, khuda ka bhi inkaar hai. aaj jo log tohide khudawandi ka naamnihaad sahara lekar uske Rasool ki tankis karte hain wo is gumaan me na rahe ki yah tankis sirf Rasool ki hi hai. bila tafrik yah tankis shaane khudawandi ki bhi hai.

2nd Tambih: Yah farmaai gai hai ki Rasool ke bare me ilme gaib ka aqeeda koi farji cheez nahi hai ki iska majak udaya jae.

3rd Tambih: Yah farmaai gai ki Rasool ki tankis va toheen bas yahi nahi hai ki MaazAllah unki shaan me mugallaj alfaaz istemaal kiye jae balki unki kisi laajmae nabuwat fajilato kmaal ka inkaar bhi unki tankise shaan ke liye kaafi hai.

4th Tambih: Yah farmaai gai ki duniya me bade bade gunah ki maajirat qubool ki ja sakti hai lekin shaane Rasool me gustakhi ka jumla istemaal karne waalo ki koi taavil nahi suni jaegi.

5th Tambih: Yah farmaai gai ki kalima-go or islaam ki jahiri nishaniya tohine Risalat ke nataij or aehkaam se kisi ko bacha nahi sakti. Lakh koi apne aapko musalman kehta rahe, tankise shaane Rasool ﷺ ke irtikaab ke baad uske liye daaire islam me ab koi gunjaish nahi hai. takfir ke jariye uske ikhraaj ka Elaan kar dena jaruri hai taki muslim muashirah uske numaish islam se dhokha na khae or uske sath dini ishtiraak ka koi ta’alluk baqi na rakha jae.

5th Aayte karimah:

 Shane Nujul: Bayan karte hai ki Sarkare Anwar ﷺ ne ek moqe par khitab karte hue irshaad farmayaمن اطا عنى فقد ااطاع اللهyaani jisne meri ita’at ki usne khuda ki ita’at ki.

Is jumle par yahoodi majhab ke log bahut jiyada chi va chabi hue. Unke darmiyaan aapas me me che migoiya shuru ho gai ki aap khudai ko mansab lena chahte hai, inki khawaish hai ki ab khuda ki tarah inki bhi parishtish ki jae. Yahoodiyo ke is taan ke jawab me yah aayat najil hui –

مَّن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ ۖ

(النساء:80)عَلَيْهِمْ حَفِيظًا٠وَمَن تَوَلَّىٰ فَمَا أَرْسَلْنَاكَ

Tarjuma:Yani jisne Rasool ki ita’at ki yaqeenan usne Allah ki ita’at ki or jisne aapki ita’at se gurej kiya to sun lijiye ki uspar apka koi jimma nahi.

 Tashrih: Is aayat me parvardigar aalam ne barmala yahoodiyo ke is khyal ki tardid farmaai ki ita’at or ibadat dono ek hi cheez hai. ita’at chahne waale par yah iljaam rakhna ki wo apni paristish karana chahta hai, khula hua bohtaan or qalbo jahan ki wajeh tarin shakawat or gumrahi hai. yaqeena Rasool ki shaan yahi hai ki uski ita’at ki jae balki wo yah kehne me haq bajanib hai ki jisne uski ita’at ki usne khuda ki ita’at ki.

Jara gor farmaaiye ki yahoodiyo ke is napak khyal ki tardid ke liye itna bahut kaafi tha lekin bayan ka yah dusra rukh kitna larja-khej hai ki jo aapki ita’at se gurej karta hai ya aapki ita’at ko ita’ate ilaahi nahi samjhta to aap ka uspar koi jimma nahi hai. humne aapko uske upar nigra bheja hi nahi hai.

Aaj bhi muslim muashire me yahoodiyo ke is jahan ka ek giroh maujood hai jo apne numaishi islam ke chilman me bethkar haq parast musalmano ko isi takrah ke taane deta hai. apni bad-aqidgi or kaj-fahmi se mansabe Risalat ki har toqir ko wo khuda hi ko haq samjhta hai. Rasoolallah ﷺ ki jaij taajim bhi use paristish najar aati hai. Bilkul yadoodiyo ki tarah baat baat me yahi taane deta hai ki hum MaazAllah Rasool ko khuda ke mansab par dekhna chahte hai. Aise logo ko quraan ki is aayat se ibrat haasil karni chahiye.

6th Aayte Karimah:

 Shane Nujul: Aagaze islam me jab ki kadam kadam par dushamno ki yalgaar se zindagi ghayal ho rahi thi tohide ilaahi ka iqrar qayamat ko bula lane ke mutradif tha. Kabaile kufr ke saare farma-ravao ne Rasool ki aavaz ki samaat se duniya ko rok diya tha. Unhi ayyam me ek din Arbi Sarkar ﷺ kohe safa ki choti par chad gae or unhe achanak tut padne wale khatre se khabardar karne wali jaban me aawaz di. Is aawaz par sare aehle makka betahasha dod pade. Aapke gird jama hone walo me abu lahab bhi tha. Jab sab jama ho gae to Huzoor ﷺ ne majme se sawal kiya. Agar me tum se kahun ki is pahad ki ghati me dushman ka ek lashkar chupa hua hai or tumpar hamla karna chahta hai to kya tum meri is khabar  ka yaqeen karoge. Sab ne yak jaban ho kar kaha. Kyun nahi, is jaban par kyun nahi hum Etimaad karenge jo kabhi jhut se aaluda nahi hui, jiski tahaarat par yaqeen karne ke liye itna hi kaafi hai ki wo Muhammad ﷺ ki jaban hai. Iske baad irshaad farmaya. Me tumhe isse bhi jiyada sangin or tabahkun ajab ki khabar de raha hun jo tumhare saro par mandala raha hai. Agar tum apni salamati chahte ho to kufro shirk ki zindagi se taaib hokar parchame islaam ke darul aman me aajao.

Huzoor ﷺ ki yah taqrir sunkar abulahab ke tan-badan me aag lag gai, ankho se chingari udne lagi, gusse se chehra tamtama utha, farte gaij me jalte hue kaha:

تبا لك سئر اليوم الهذا جمعتنا.

Yani tumhra naas lag jae, tumne yahi sunane ke liye hume yahan jama kiya tha.

Abu lahab ki baat abhi khatam bhi na hone paai thi ki kehre ilaahi ki ek bijli chamki, kehre khudawandi ki dhamak se pahad ka kaleja dahal gaya, farte haibat se haram ki sarjamin kaanp uthi. Itne me Hazrat Ruhul Amin ke Paro ki aawaz aai. Sarkar ﷺ ne nigaah uthakar dekha to wo par samete kehro jalal me dubi hui ye aayte huzoor ﷺ ko suna rahe the –

تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّمَا أَغْنَىٰ عَنْهُ مَالُهُ وَمَا كَسَبَسَيَصْلَىٰ نَارًا ذَاتَ لَهَبٍ

وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِفِي جِيدِهَا حَبْلٌ مِّن مَّسَدٍ (4تا1)

Tarjuma: Yaani Tut jae dono hath abu lahab ke or uska naas lag jae (to ajab se chutkaara paane ke liye) na usko maal kaam aayega na uski kamai hui dolat. Wo or uski biwi jo lakdiyo ka gat’thar uthaye firti hai, dono jahannam ki bhadakti hui aag me jhunk diye jaenge.

Tashrih: Mehboob ko ajiyyat pahunchane waale ek ek fikre par jara kehre ilaahi ke chadte hue dariya ka talatum to dekhiye, ek lamhe me abu lahab ki duniya or aakhirat ka faisla suna diya gaya.

Abu lahab apne waqt ka naya mujrim nahi hai. Gajabnaak tevar me dubi hui aayat kal tak kyu nahi utaari gai thi. Kal bhi to gairate ilaahi ko harkat me lane waale asbab uske jariya saadir hue the. Khudae wahid ki paristish se bagawat karke hath se tarashe hue asnaam ko khiraje bandgi ka mustahiq krar dena kya yah kam darje ka jurm tha?

Lekin qurbaan jaiye is adaye muhabbat ke ki apne mujrim ka sawal aaya to muhlat de di lekin mehboob ke mujrim ki tajir ke liye ek lamhe ka intijaar bhi rava nahi rakha gaya. Fir kehne waale ne jo kuch bhi apne bhatije ko kaha tha, duniya me kitne hi chacha hain jo is se bhi jyada sakht jumle apne bhatijo ke haq me istemal karte hai lekin bhatije ki taraf se jawab dene ke liye kon bada hota hai. Sab to yahi kehkar dargujar karte hain ki yah chacha ka haq hai.

Lekin yah haq apne mehboob ke bare me quraan hargij taslim nahi karta. Wo nihayat sakhti ke sath tambhi karta hai ki mansbe risalat ka aehtiraam khun ke rishto ke ehtiraam se kahi jyada bala tar hai is liye kisi ko bhi ijajat nahi hai ki rishto ki jaban me koi mere Mehboob se guftagu kare. Wo pehle mera Mehboob hai, mera muktadir paigambar hai, qaynaat me mera naibul saltanat hai, mere jalalo jamal ka Aaina hai or mere hi fajlo karam se wo meri qudrato ajmat ka ek baikhtiyaar numainda hai. Iske baad wo kisi ka baap hai, kisi ka beta hai, kisi ka shohar hai or kisi ka bhatija hai. Mere ataa kiye hue mansab ka aehtiraam sab ke liye jaruri hai is mansab ka behurmati ek lamhe ke liye bhi gawara nahi ki jaegi.

7thAayte Karimah:

 Shaane Nujul: Mash’hur dushmane islaam Aas Ibne Waail ke Muta’allik manqul hai ki ek din wo muddato ki gali sadi or nihayat bosida haddi hath me liye hue Sarkar ﷺ ki khidmat me hajir hua, usne haddi ki taraf ungliyo se ishara karte hue kaha: Kyun Muhammad ﷺ tumhara khyal hai ki yah haddi fir qayamat ke din dobara jinda ki jayegi. Duniya ka koi danishmand aadmi bhala kya aisi majhaka khej baat keh sakta hai jaisi tum kehte ho. Bhala is sadi gali or bejaan haddi me kis tarah zindagi ki wapsi ka tasawwur kiya ja sakta hai. Tumhara israr hai ki ek khuli hui nasamjhi ki baat par log jama ho jae. Bhala aklo ki salamati ke sath yah baat mumkin ho sakti hai.

Abhi wo apni baat kehkar beth bhi na paya tha ki Hazrat Ruhul Amin yah aayat lekar najil hue –

وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ ۖ قَالَ مَن يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌقُلْ يُحْيِيهَا الَّذِي أَنشَأَهَا أَوَّلَ مَرَّةٍ ۖ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ(يس:97تا87)

Tarjuma: Yaani (Aqidae hasher ka majak udaane ke liye) usne ek masal tarashi apni paidaish (ka hissa) bhul gaya. Usne (tanj karte hue) kaha ki bosida ho jaane wali haddiyo ko kon jinda karega. Aap keh dijiye ki wo (qadiro tavana khudawand) jinda karega jisne pehli baar ise zindagi bakshi thi or wo apni tamam khalkat ko khub jaanta hai.

Tashrih: Jara shane Mehbobiyat ka yah jalwa bhi mulahija farmaiye ki sawal karne waale ne sawal kiya Rasool ﷺ , lekin jawab de rha hai khudae kirdgaar. Muajij Rasool ke saamne sawal ka yah andaaz kat’an gair muhajjab or nashayasta hai. Quraan ne bhi jawab dete waqt sawal ke is rukh ko saamne rakha hai.

Apni paidaish ka kissa bhul gaya – Nakhwat va bartari ka gurur todne ke liye yah jumla nashtar se bhi jyada tej hai. Aaj jis zindagi ki tavanaiyo se tu sharabor hai kal jis waqt tu ek katrae bejaan tha to kisne tujhe zindagi ka yah farog ata kiya.

Aadmi ki khu yah hai ki apni ijjo darmandgi ke ayyam ki yaad ko yah apne liye baaise aar samjhta hai. Quraan ne ek Jumle me gurur ka sara nasha utaar diya ki uski asliyat yaad dila di or iske baad is baat ko ki marne ke baad jab haddiyan gal sad jaegi to kon unhe jinda karega, itni aasani se dimag me utaar diya ki aqle galat-andesh muh takti rah gai. Is dalil ke saamne sabki jaban band hai ki jisne pehle bar jinda kiya tha, wahi dobara jinda karega. Mushkil kaam to pehle baar ka tha kyunki bilkul adam se wujud me lana tha dusri bar me baharhaal ek maddah to hai maana ki sada gala hai lekin madum to nahi hai.

8th Aayte Karimah:

 Shaane Nujul: Kehte hai ki Huzoor Anwar ﷺ ne Jaid Bin Harisa Naami ek ajij sahabi ko apna muh bola beta bana liya tha. Takriban ek lakh sahabae kiram me yah tanha is kabile rashak ajaz ke hamil hai ki quraan majid ne inka naam liya hai.

Jab yah Aehde shbab ko pahunche to Sarkar ﷺ ne Hazrat Jainab Binte Jehsh (رضي الله تعالى عنه) naami ek muajajz khatun se inka nikah kar diya. Aage chalkar in dono ke baahmi ta’alukaat nakhush gawar ho gae or talkhi yaha tak badhi ki alahidgi ki nobat aa gai.

Hazrat jainab ki iddate talak puri ho jaane ke baad achanak ek din jibril amin yah hukme ilaahi lekar utare:

(سورة الاحزاب: 37)   فَلَمَّا قَضَىٰ زَيْدٌ مِّنْهَا وَطَرًا زَوَّجْنَاكَهَا

Tarjuma:Yaani jaid ki Haajat brari ke baad humne aapka nikah jainab se kar diya.

Is aayat ke nujul ke baad yah nihayat fakhar ke sath Sarkar ﷺ ke haram sara me tashrif laai. Is Ajaze khudawandi par wo humesha naja’n Rahi ki Sarkar ﷺ ke sath unke nikah ka mutwalli khud parvardigar tha. Isme shak nahi ki saare jaha me yah ajaz unhi ka sath makhsus tha.

Jyu hi is nikah ki tashhir hui, dushmano ne taana dena shuru kiya ki Muhammad ﷺ ne MazAllah apne bête ki mankuha ke sath nikah kar liya hai. Khudae kirdgaar ne apne mehboob ki taraf se dushmano ke taan ka yah jawab najil farmaya:

مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ وَلَـٰكِن رَّسُولَ اللَّهِ وَخَاتَمَالنَّبِيِّينَ

(سورة الاحزاب: 40)   وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا

Tarjuma: Yaani Muhammad ﷺ Tum me se kisi mard ke baap nahi hai. Wo Allah ke Rasool or Silsilae Ambiya ki khatam hai or Allah har shay ka jaanane wala hai.

Tashrih: Yah Aayte karimah Taajiyana hai un logo par jo khuda ke aakhiri Rasool ﷺ ke sath bhai ka rishta jodte hai. Jab unke bare me baap ka rishta khuda ko gawara nahi hai to bhai ka rishta kyunkar gawara hoga. In gaflat shiaro ko malum hona chahiye ki paigambar khud bhai banne ke liye nahi aata hai balki bhai banana aata hai.

Imaani kaifiyat se labrej hokar jara sochiye ki apne Rasool ﷺ ke sath khuda ke ta’allukat ki noiyat kitni muhabbat angej hai.Quraan ne Rasool ki Mansabi or jaati hai haisiyat me koi fark nahi kiya hai.Gor kijiye to dushmano ka yah Aetiraaj mansabe risalat par nahi tha.Jaate Rasool par tha. Lekin Quraan ne apne Rasool ki waqalat me is iljaam ka bhi ijala farma diya. Yahi se yah baat wajeh ho gai ki jo log Rasool ki haisiyat mutayyian karte hai paigambraanaor gair paigambrana, wo Quraan ke mijaj se waqif nahi hai.

Quraan ne dushmano ke taane ke jawab me yah kehkar ki Muhammad ﷺkisi mard ke baap nahi hai. Unke fikri iflaas, unki galat bayani or darog-goi ka sara parda chak kar diya hai.

Jab wo kisi mard ke baap nahi to Hazrat jaid (رضي الله تعالى عنه) ko unka beta krar dena bilkul safed jhut hai. Muh bole bête ko haqeeqi bête par qayas karna bhi kitni badi jihalat hai. Wo muhtaaje bayan nahi. Muh bola beta aehkaam wa ta’allukaat ki satah par bilkul usi tarah ajnabi hai jis tarah koi bhi begaana aadmi ho sakta hai. Isliye uski mankuha ko sulbi Aulaad ki mankuha ki tarah haraam karar dena akal or dayanat ka khun karne ke mutradif hai. Duniya me lakho afraad hai jinhone apni muh boli behno se shadi ki hogi. Lekin kon in logo par jabane taan daraj karta hai ki unhone apni behno ko biwi bana liya. Is tarah ka aetiraaj wahi kar sakta hai jiske dimag me akal naam ki koi cheez hi nahi ho.

9th Aayte Karimah:

 Shaane Nujul: Bayan karte hai ki Sarware Do Aalam ﷺ jab Majmae Aam me takrir farmaate the to kuch aise mawake bhi pesh aa jaate the ki sahabae kiram ko dobara puchne ki jarurat mehsus hoti thi. Is mudda ke liye to raaina ka lafj istemaal karte the uske maani hai Huzoor ﷺ humari Riayat farmaiye yaani hume khul kar acchi tarah samjha dijiye. Lekin yahoodiyo ki jaban me is lafj ke maani intihaai tohin aamej the. Unho ne bhi majmae aam me is lafj ka istemaal shuru kar diya. Farq yah tha ki musalaman is lafj ko behtar maani me istemaal karte the lekin yahoodi majhab ke log is lafj se nihayat khrab maani muraad lete the. Yahoodiyo ko Huzoore  Paakﷺ ke sath jo dushmani thi or jis tarah wo humesha darpae aajar raha karte the, is lafj ke jariye unhe apne dil ki bhi bhadas nikaalne ka accha moka mil gaya tha. Badi mushkil yah thi ki yahi lafj musalman bhi istemaal karte the farq jo tha wo sirf dil ki niyto ka tha or jahir hai ki dil ki niyto par koi kadgan nahi lagaya ja sakta. Lekin qurbaan jaiye is adaae rehmat ke jo kadam kadam par apne mehboob ki ijjat ki muhafij thi. Gustakh dilo ke liye itni gunjaish bhi wo gawara na kar saki. Foran hi aasaman se yah aayat najil hui –

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقُولُوا رَاعِنَا وَقُولُوا انظُرْنَا وَاسْمَعُوا ۗ

(سورة بقره: 104) وَلِلْكَافِرِينَ عَذَابٌ أَلِيمٌ

Tarjuma: Yaani Ae Imaano walo, Ab Raaina kehna chhod do or iski jagah unjurna (Humari taraf nigaahe karam mabjul kijiye) kaha karo or (Rasool ki baate) gor se suno or (in) kafiro ke liye jo dil me ihaanate Rasool ka jajba chupae rehte hai nihayat dardnaak ajab hai.

Tashrih: Wo Shaakh hi na rahe jispar aashiyana ho. Aehle Imaan is lafj ka istemaal hi chhod de jisme tohin ke maani paida karne ke liye kisi tarah ki bhi baeed aj baeed gunjaaish nikalti ho. Isse bahas nahi ki wo lafj apne mahol me us maani ka mut’hammil hai ki nahi tohin ke pehlu ka itna Aehtimaal bhi is lafj par pabandi aaide karne ke liye bahut kaafi hai.

Mehboob ki shaan me tohin aamej alfaaj ka istemaal to badi baat hai, yaha to dil ka tohin aamej irada bhi ek lamhe ke liye gawara nahi hai. Agarche raaina ka lafj apne lugvi maani ke Aetibaar se arbi jaban ka ek nihayat shaysta lafj hai lekin chunki dushman is lafj ko apni shakawate kalbi ki taskin ka jariya bana lete hai is liye is lafj ka istemal hi tark kar diya jae taki dushman ko lafj me maanvi tasrruf ka tha aainda moqa na mil sake. Ab reh gaya sawal gustakho ki saja ka to sun le ki aakhirat me dardnaak ajab unka muqaddar ho chukka hai kyunki yah duniya darul-jaja nahi hai is liye yaha na kisi gustakh ki jaban pakdi ja sakti hai, na uska kalam thama ja sakta hai, yaha khairo shar ki dono raahe khuli hai in raaho par wo jitni dur tak jaana chahe ja sakta hai. In’aamo saja ka marhalaa to aane wali zindagi me pesh aaega lekin is duniya me un logo ka ibrat naak injaam hi piche palat kar ye log dekh lete jinhone mehbobane haq ke sath thttha kiya tha to kam aj kam yah samjh me a jata ki ambiya ke gustakho par khuda ki rehmat ka darwaja humesha ke liye band hai.

Ek Ibratnaak Dastaan:

Baat aa gai hai to is aayat ke jimn me ek nihayat hi ibratnaak dastaaan ka tajkirah chedna chahta hun.

Takriban nisf sadi se jaaid ka arsa hua ki Hindustaan me Takviyatul Imaan, Tahjirunaas, Hifjul Imaan or Fatawae Rashidiyah wagairah chand Aisi kitabe likhi gai jinki ibarat ihaanate Rasool ke jahar se sharabor thi. Ab wo kitabe chapkar manjare aam par aai to musannifin or nashirin se darkhwast ki gai ki jis Rasool ﷺ ka tum kalmia padhte ho unki masum ruh ko ajiyyat na pahunchao. Bargaahe risalat me tohin karke tumne apna rishta halkae islaam se tod liya hai. Fir dobara islam ki taraf aana chahte ho to apni tobae shar’iyyah ka Elaan karo or un napak ibarato ko apni kitabo se nikal do.

Bajay iske ki wo daaimi halakat ki manjil se lot’te, unki nakhwate fikr ne unka daman tham liya. Nafs ke shaitan ne unhe yah patti padhai ki tum apni takrir ka aetiraaf hi na karo. Tavilo ka darvaja khula hua hai, tumhari ibarat se jaha kufr ki sharab tapakti hai waha islam ka bhi koi na koi pehlu talash kar hi liya jaega. Baat badhte badhte is manjil taka a gai jaha do chuk faisle ke liye kisi saalis ki jarurat pesh aati hai. Chunanche is muqadme ki puri fail harmaine taiyybain ke Ulma, Mashaikh, Asatijah, Muhaddisin, Muftiyaane majahibe arba’a or mustanad kujaat ke saamne rakh di gai. Bilakhir muddato ke goro fikr or behso najar ke baad hijaje muqaddas or aalme islam ke tamam muftiyaane shari’at or mashaikh hidayat ne yah faisla saadir farmaya ki in kitabo me khuli hui ihanate Rasool hai. Tobah ke alawa koi taavil in kitabo ke musannifin ko akhirat ke daaimi ajab se nahi bacha sakta.

Ab bhi moqa tha ki in kitabo se Musannifin, Nashirin or Moatkidin apni un shakawato par mutnabbah hote or ulte paaun islam ki salamati ki taraf lot aate lekin bura ho nafs ke shaitan ka ki wo beja tavilo par utar aae jiska natija yah hua ki aatishe sehra ki tarah yah chingari failti gai or ab aatishkadae namrud ki tarah saara hindo paak iske sholo me jal raha hai.

Muddat hui in kitabo ke musannifin apna apna anjaam dekhne ke liye apne apne thikano par pahunch gae lekin unke kalam ke nashtar se musalmano ka sina aaj tak ghayal hai or nahi kaha ja sakta ki yah jakhm kab tak mundmil hoga.

Aaj bhi wo dilaajar kitabe chapti hai, aaj bhi baatil kuwwato ki panahgaho me bethkar din dahade Mehboobe Konain ki hurmato ka katle-aam kiya jata hai. Yah duniya hai, jaha sarkashi ke tufaan par koi band nahi bandha ja sakta. Yaha firon va abujahal or yazeed va changaij jaise bagiyo ko bhi jine ki muhlat di jaati hai.

Aaj ki sohbat me devbandi maslak ke numaindo se me sirf itna kehna chahta hun ki majkurah bala kitabo ki ibrato me agar bilfarj tumne islam ka koi pehlu talash kar liya hai to chashme ma roshan dile maa shad. Lekin is haqeeqat se to tum inkar nahi kar sakte ki in ibarato ka ek rukh ihanate rasool ﷺ par mustamil jarur hai kyunki agar in ibarato me ihaanate Rasool ka koi pehlu na hoto to taavil ki jarurat hi kyu pesh aaati.

Pas Quraan ki hidayat ke mujib agar raaina ke lafj par sirf is wajah se pabandi aaide ki ja sakti thi ki is lafj me dushmanane Rasool ke tai ihaanat ka koi pehlu nikal sakta tha to usi kanun ki roshni me kya in kitabo par pabandi aaeed nahi ki ja sakti ki jinki ibrato me ihaanate Rasool ka wajeh pehlu maujood hai.

Lekin gor kijiye ki Quraan par sahi imaan hota, Hubbe Rasool ﷺ ki kuch bhi gairat hoti or khuda ki khushnudi ka jara bhi paas va lihaaj hota to ihaanat angej kitabo ko kab ka dariyae shor me nabud kar diya gaya hota taki duniyae islam me bechainiyo ki jo aag sulag rahi hai wo bujh jaati or jo log aaj aehle ishko muhabbat ki thokro me bhi jagah paane ke kabil nahi hai wo saro par bethte or dilo pr hukoomat karte or is tarah wo log ulmae din ka sahi maqam haasil kar lete.

10th Aayate karimah:

 Kehte hai ki Sarkare Aqdas ﷺ ke aehde paak me ek munafik or ek yahoodi ke bich khet me paani patane par jhagda ho gaya. Yahoodi ka khet pehle padta tha.Munafik ka khet uske baad tha.Yahoodi ka kehna tha ki pehle mera khet sherab hoga tab tumhare khet me paani me jaane dunga. Munafik ka israar tha ki pehle me apne khet ko sherab karunga iske baad tumhare khet me paani jaega.

Jab yah jhagda kisi tarah tey na ho saka to kisi saalis ke jariye faisla karane ki baat thehri. Yahoodi ne kaha ki me tumhare paigambar ﷺ hi ko apna saalis manta hun. Unse ikhtlaaf ke baaujood mujhe yaqeen hai ki wo haq ke siwa kisi ki bhi paasdaari na karenge. Munafik ne yah sochkar ki yahoodi ke mukabale me yaqeenanwo meri riayat karenge kyunki me apne aapko musalman kehta hun yahoodi ki peshkash qubool kar li.

Chunanche yahoodi or munafik dono apna mukaddma lekar baargahe risalat me hajir hue.Sarkar ne dono farik ka alag alag bayan suna.Naja’a ki tafsil yah wajeh kar rahi thi ki haq yahoodi ke sath hai.Chunanche Huzoor ne Yahoodi ke haq me faisala suna diya.

Yahoodi farha va shaada waha se utha or bahar aakar munafik se kaha ki ab to mere haq me tumhe inkaar na hoga. Munafik ne muh latkaae, peshani par bal dale jawab diya ki me yah faisla taslim nahi karta, mere sath insaaf nahi kiya gaya. Tumhe manjur ho to hum apna mukaddama Hazrat Umar ke paas le chale wo sahi faisla karenge. Yahoodi ne jawab diya tum jis se bhi faisla karao, Rasoole khuda ka faisla apna jagah par bahaal rahega.

Chunanche dono Hazrat Umare Farooq رضي الله تعالى عنهke dolat kadae iqbaal par hajir hue. Munafik ne muqadme ki tafsil batate hue is baat ki baar baar takrar ki ki me musalman hun or yah yahood hai, majhabi inaad ki wajah se yah mujhe nuksaan pahunchana chahta hai. Munafik ka bayan khatam hua to yahoodi sirf itna kehkar khamosh ho gaya. Yah sahi hai ki me yahoodi hun or yah apne aapko Musalman kehta hai lekin sun liya jae ki jo mukaddama yah aapke paas lekar aaya hai uska faisla paigambar islam Huzoor ﷺne mere haq me kar diya hai. Yah Musalman hokar kehta hai ki mujhe unka faisla taslim nahi hai. Yah apne numaishi islam ki rishwat dekar aap se Rasoole khuda ke khilaf faisla karaane aaya hai. Ab aapko ikhtiyaar hai ki jo faisla chahe kar de.

Yahoodi ka yah bayan sunkar Farooqe Aaza ki aankhe surkh ho gai.Chehra farte jalal se tamtama utha.Aalame gaij me munafik se sirf itna dariyafat kiya ki kya yahoodi ki baat sahi hai.

Munafik ne dabi jaban se aetiraaf kiya ki usne thik hi kaha hai.

Munafik par bagawat ka jurm sabit ho gaya. Farooqe Aazam ki adalat me ek murtad ki saja ke liye ab koi lamhae intijaar baki nahi tha.Usi aalame kehro gajab me andar tashrif le gae. Diwar se lagi hui ek talwar latak rahi thi use beniyaam kiya. Kabje par hath rakhe hue bahar nikle. Farte haibat se munafik ki aankhe jhapak kar rah gai.

Gairate jalal me dubi hui ek aawaz faja me gunji – haakime arjo samawat ke faisle ka munkir islam ka khula hua bagi hai or uske haq me umar ka faisla yah hai ki uska sar kalam kar diya jae.

Yah kehte hue ek hi waar me munafik ke tukde uda diye. Ek lamhe ke liye lash tadpi or thandi ho gai.

Iske baad Madine me ek bhunchal sa aa gaya. Yah khabar bijli ki tarah saare shehar me fail gai. Charo taraf se munafikin gol dar gol dod pade. Gali gali me shor barpa ho gaya ki Hazrate Umar ne Ek Musalman ko qatl kar diya. Dushmanane islam ki ban aai thi. Apni jagah unho ne yah bhi propaganda shuru kar diya ki ab tak to Muhammad ﷺ ke sathiyo ki talwaare sirf mushrikin ka khun chat’ti thi lekin ab khud Musalman bhi unke waar se mehfooj nahi hai.

Baat pahunchte pahucnhte aakhirkaar Sarkar ﷺ ki bargaah tak pahunchi.Masjide Nabwi ke sahan me sab log jama ho gae. Hazrate Farooqe Aazam ki talbi hui. Gairate haq ka tewar abhi tak utra nahi tha.Aankho me jalale ishaq ka khumar liye hue haajire bargaah hue.Sarkar ﷺ ne dariyafat farmaya – Kyun Umar, Madine me yah kaisa shor hai. Kya tumne kisi Musalman ko qatl kar diya hai.

Jajbaat ke talatum se aankhe bhig gai thi.Dil ka aalam jero jabar ho raha tha. Bajme jana me pahunchkar ishk me dabi hui chingaari bhadak uthi thi. Bekhudi ki halat me khade ho kar jawab diya –

Umar ki talwar kisi Musalman ke khun se kabhi aaluda nahi hogi. Maine aise shaks ko qatl kiya hai jisne aapke faisle se inkaar karke apni jaan ka rishta halkae islam se tod liya tha.

Apni safai pesh karke Hazrate Farooqe Aazam abhi bethe hi the ki faja me shehpare Jibril Alhissalam k aawaz gunji. Achanak aalame gaib ki taraf Sarkar ﷺ ki tawajja mun’atif ho gai. Dam ke dam mehfil ka rang badal gaya. Hazrate Ruhul Amin ne khudae Jul jalal ki taraf se Hazrate Umar Farooqe Aazam ke mukaddame ka faisla sunaya. Wahi jawab jo farooqe aazam ne diya tha, is aayate Quraani me Humesha ke liye dhal gaya. Hadiso me aaya hai k Hazrate Umar Farooqe Aazam ki khususiyat me se ek khususiyat yah thi ki Allah Ta’ala unki jaban par kalaam karta hai –

فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَايَجِدُوا فِي أَنفُسِهِمْ (نسآء:65)حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا

Tarjuma: Yaani Kasam hai aapke parvardigar ki ki wo us waqt tak Musalman ho hi nahi sakte jab tak ki apne jhagdo me wo apko apna hakim na maan le or fir jab aap unka faisla kar de to wo apne dilo me kisi tarah ki khlish na mehsus kare or aapka faisla khule dil se taslim kare.

Tashrih: Yah aayat apne moqae nujul ki roshni me mandarjae jail umur ko khub achi tarah wajeh karti hai:

Kalmia or islam ki numaish kisi ko bhi bagawat ki saja se nahi bacha sakti. Madni taajdaar ﷺ ki sarkar me jara ki gustakhi bhi yaklakht islam ka wo saara istehkak chin leti hai jo kalmia padhne ke baad hasil hota hai.

Paidaishi tor par jo log islam se begana hai or jinhone kabhi bhi apne aapko kalimae taiyyabah se wabasta nahi kiya hai, unke wujud ko kisi na kisi haalat me yaqeenan bardasht kiya ja sakt hai lekin apne islam ka elaan kar den eke baad jo munkir ho gae ya apne apko Musalman kehte hue jinhone Nabiye Mursal ﷺ ki shaan me tohin aamej raviyya ikhitiyaar kiya, unhe hargij muaaf nahi kiya jaega. Islam ki jaban me wo murtad hai. Unka haal bilkul us dost ki tarah hai jo rage jaan se karib ho jaane ke baad yak bayak daga de de. Kisi begaane ko to gale lagaya ja sakta hai lekin kisi aise dost ke muh par koi thukna bhi gawara nahi karega.

Insaan ki yah aalamgir fitrat hai. Har shaksh ki zindagi me is tarah ki do char misaale jarur mil sakti hai. Lekin maatam yah hai ki fitrat ka yah takaja insaan apne bare me to taslim karta hai lekin khuda va rasool ke maamle me fitrat ka yah takaja faramosh kar deta hai.

Yah islam va akal ki fitrat hi to thi ki jis farooqe Aazam ne bade bade kaafiraane duniya jo zindagi ka haq diya, wahi Farooqe Aazam aaj kalimae islam se bargashta ho jaane waale murtad ko ek lamha bhi zinda dekhna nahi chahte the.

Is aayat se yah haqeeqat bhi wajeh ho gai ki kufro irtidaad kuch tohido Risalat ya majhabe islam se khullam khulla inkaar par hi munhsir nahi hai. Yah bhi inkaar hi ke hum-maani hai ki khuda ko apna khuda, ya Rasool ko apna Rasool or islam ko apna islam kehte hue kisi bhi rukh se mansabe Risalat ki tankis kar di jae.

In (Sahabae Kiraam) Ki pakija zindagi ka agar begubar aankho se mutalia kiya jae to hajaro waqiaat shahadat denge ki jab tak wo zinda rahe nabi ke qadmo ke niche unke dil biche rahe. Deen va duniya ki saari kaamraniyo or arjumandiyo ko unho ne apne habib ke daaman se is tarah bandha tha ki kisi girah ka Khulna to badi baat. Dhili tak na hui.

Apne pyaare Nabi ﷺ ki khusnudi ke raaste me agar apna laadla beta bhi hail ho gaya to unki gairate ishq ki talwaar ne use bhi muaaf nahi kiya. Unki dosti or dushmani ka mehwar Nabiye Paak ﷺ ki mukaddas peshani par ubharti hui lakiro or cherae taba’n muskurahato ke gird humesha ghumta rehta tha. Imaan ke is takaje ke sath unki zindagi ka yah paimaana kabhi nahi tut saka ki jo Nabi ﷺ ka hai wahi unka hai or jo Nabi ﷺ ka nahi uske sath unka koi Rishta nahi, chahe khun hi ki khamir se wo rishta kyun na wujud me aaya ho.

11th Aayate Karimah:

Shaane Nujul: Manqul hai ki ek moke par Sarkare Wala tabar ﷺ ki khidmat me Hazrate Umare Farooq or dusre Ajillae Sahaba maujood the. Kisi maamle par Huzoor ﷺ unse mashwarah farma rahe the. Baat aage badhi or guftagu ka silsila daraaj ho gaya yaha tak ki ek moqe par baat ki ro me in bujurgo ki aawaz baland ho gai. Khudae kirdgaar ko apne Mehboob ki janab me yah andaaze guftagu sakht napasand hua. Gulamo ke intibah ke liye foran hi yah  hidayatnaama naajil farmaya –

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا

تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَالُكُمْ

وَأَنتُمْ لَا تَشْعُرُونَ(حجرات:2)

Tarjuma:Yaani Ae Imaan walo, Nabi ki Aawaz par apni aawaz ko baland na hone do. Or unse is tarah chilla kar guftagu na karo jis tarah aapas me ek dusre se karte ho aisa na ho ki kahi tumhare saare aamal akarat ho jae or tumhe khabar tak na ho.

Tashrih:Gor karne ki baat yah hai ki Nabi ﷺ ki aawaz par jin sahabae kiram ki aawaz baland ho rahi thi unki niyaaj-mandi va aqeedat ki kasam khai ja sakti thi. Jajbaat ki ro me aisa ho gaya tha warna dil ki qaynat tokire Risalat ke jajbe se mamur thi. Tankise shaane risalat ki baat ko khawab me bhi nahi soch sakte the. Aalame bedari ki to baat hi kya hai.

Lekin apne Mehboob ki rif’ate shaan ke liye jara mashiyyate ilaahi ka yah Aehtiraam mulahija farmaaiye ki itni baat bhi gawara nahi hai ki bekhyalai me bhi kakule rukh ke gulamo se koi aisi baat saadir ho jae jo jalalate shaan ke khilaaf ho.

Waraftagiye ishaq ka ikhlas apni jagah par hai, dile niyajmand ka haal bhi chupa hua nahi, lekin mansab ki shokto ka paas to karna hi hoga. Mehboob se takhatub (Guftagu) ke liye jaha alfaaj ki nok palak or taabir ki najakato par nigaah rakhna jaruri hai waha aawaz ka labo-lehja bhi aajad nahi hai. Fir aayate bala me andaaje bayan ka wotevar jiski dehshat se khun sukh jaata hai. Yah hai ki insaan apni sarisht ke lihaaj se Be-Aeb va Be-khata nahi hai, tarah tarah ke maasi ka wo baar baar irtikaab karta hai lekin rehmate yajdaani ka yah aehsaane aam hai ki kisi bhi nae gunah ke irtikaab se wo nekiyo ke pichle jakhire ko barbad nahi karta. Kufro shirk ke alawa bade se bade jurm ke liye yahi kanun hai ki mujrim ne kisi jurm ka irtikaab kiya, naamae aamal me ek fared gunah ka ijafa ho gaya. Pichli nekiyan apni jagah par sabito barkarar hai lekin mehboob ki shaan me gustakhi itna bada jurm hai ki pichli nekiyo ka jakhira bhi khatam kar diya jaata hai.

Yah sochkar kaleja kaanp jaata hai ki mehboobe baari ki janab me jara si aawaz unchi ho gai to iski saja sirf itni hi nahi hai ki namae aamal me ek gunah ka indraaj kar liya jae. Balki quraan kehta hai ki iske sath sath pichli nekiyan bhi maskh kar di jaengi or ibadato ita’at ka saara andokhta (jakhira) bhi maskh kar diya jaega or sabse bada gajab yah ki lut jaane waale ko iski khabar bhi na ho sakegi umar bhar ke nekiyan ka khirman kab luta or kaise luta. Qayamat ke din jali hui khakistar jab samen aayegi achanak mehsus hoga ki hum lut gae.

Jara nakhwate ilmo adab ki taraaki se bahar nikal kar sochiye jab Nabi ﷺ Ke Huzoor jara si unchi aawaz karne ki yah saja milti hai to jin logo ne unki tankise shaan ko hi apna shiyaar bana liya hai unki barbadiyo ka kon tasawwur kar sakta hai.

Khuda is halakat-khej aajar se apne mehboob ki ummat ko mehfuj rakhe. Deeno duniya ki tabahi ke liye shaitan ke paas is se jiyada khofnaak or koi hathiyaar nahi ki wo tohide ilaahi ke naam par Rasoole Arbi ﷺ ki taraf se dilo ka rukh fer deta hai, jillato ruswaai ke isi marhale se chunki wo khud bhi gujar chukka hai is liye wo is bhed se waqif hai ki kisi ki duniya va akhirat kis tarah aane waahid me tabah ki ja sakti hai.

Quraane karim ki jo aayat upar pesh ki gai hai wo kalaam kisi insaan ka nahi balki insaano ke khuda ka hai. In aayat ki roshni me aasani se dariyafat kiya ja sakta hai ki jis Madni Rasool ﷺ ka Ajaz khuda ke tai is darje ka hai to khuda ke bando ke tai kis takrimo ajaz ka wo mustahik hoga. Jara aankhe band karke sochiye to sahi ki kaha khuda ki jaat to Muhammad ﷺ ka khalik hai, Malik hai, Maabud hai, Masjud hai, itni lashrik ajmato ke bawajud wo apne bheje hue Rasool ﷺ ka kitna lihaaj farmaata hai ki apne naadan bando ko unke darbaar ka adab sikhlaata hai or kaha yah nacheez bande jinhe taajim ke liye sirf khade hone me kasre shaan najar aati hai.

12th Aayate Karimah:

 Shaane Nujul: Kehte hai ki thik Dupehar ke waqt betaab shaidaaiyo ka ek wafad Masjide Nabwi ke darwaaje par pahuncha. Wo bahut dur daraaj ke ek kabile se aaya hua tha. Rasoolallah ﷺ ke daste haq parast par musharraf ba-islam hone ka ijtirab or shok yaha tak khich laya tha. JinUnto par wo sawar the unhe bitha bhi nahi pae the ki wahi se khade khade dariyafat kiya – Nabiye ﷺ is waqt kaha mil sakenge.

Logo ne Jawab diya: Wo apne kashaanae rehmat me aaram farma rahe honge.

Bas itna sunna tha ki betabiye shok me wahi se niche kud pade or Sarkar ﷺ ke dolat saray ijjat par khade hokar aawaz dena shuru kiya. Unki aawaz par Huzoor ﷺ kacchi nind se uth gae.Bahar tashrif lae or unhe dolate imaan se faijyaab kiya.

Abhi is Mehfile Noor se uthe bhi na the ki Hazrate Jibrile Amin khudae Ta’ala ki tarf se aayate karimah lekar najil hue. Aayat ka majmoon padhne ke baad bilkul aisa mehsus hota hai ki sultaane qayanaat ne apne Naibus’saltanat ke darbaar me hajiri ke aadab sikhaane ke liye apni riyaya ke naam ek farmaan jari kiya hai:

إِنَّ الَّذِينَ يُنَادُونَكَ مِن وَرَاءِ الْحُجُرَاتِ أَكْثَرُهُمْ لَا يَعْقِلُونَ

وَلَوْ أَنَّهُمْ صَبَرُوا حَتَّىٰ تَخْرُجَ إِلَيْهِمْ لَكَانَ خَيْرًا لَّهُمْ

(حجرات:4) رَّحِيمٌ وَاللَّهُ غَفُورٌ

Tarjuma: Yaani Ae Mehboob, Jo log kamro ke bahar khade hokar aapko aawaz de rahe hai unme jiyada tar aise hai jo (mansabe nabuwat ke aadab se) nabalad hai. Agar wo sabar ke sath aapki tashrif. Aawari ka intijaar karte to yah unke haq me kahi behtar hota or (Chunki is nadani ka irtikaab jajbae shok ki waraftagi me inse hua hai) Allah bakhshne wala meharbaan hai apni rehmato se wo inhe maaf kar dega.

Tashrih: Rishtae muhabbat ki jara najakat mulahija farmaiye. Nabi ka mansabi farija hai ki wo logo ko khudae waahid ka parastar banae. Jaahir hai ki jo log kalimae tohid ka ishtiyaak lekar paigambar ki chokhat tak aaye unki bekarari kat’an ek aise farj ke liye hai ki jiska ta’alluk mansabe nabuwat se bhi hai. Iske liye aaj wo khud aawaz de rahe hai. Aawaz ke piche kasd ki hum-aahangi se kon inkaar kar sakta hai lekin iske bawajud khudae kirdgaar ke tai yah kaam mehboob ke khawabe naaj se jiyada aeham nahi ho sakta. Dono jahan ka chain jiski raahate ja se wabasta hai uske aaram me khalal daalne ke maani siwaye iske or kya hai ki puri qayanaat ki aasaish ko chhed diya jae. Fir waraftagiye shok ka yah matlab bhi hargij nahi hai ki aadabe ishk ki un hudud se koi tajawuj kar jae jahan tankise shaan ka shub’ha hone lage.

Arab ka jarra nawaz tumhe apne pehlu me bitha leta hai to is aehsaane bepaya ka shukr adaa karo ki ek paikare nor se khaaksaaro ka rishta hi kiya. Or ek lamhe ke liye bhi ise na bhulo ki wo rue jamin ka paigambar hi nahi hai, khudae jul jalal ka mehboob bhi hai.

Unki bargaah ke hajirbaash shewaae adab sikhe. Paikare bashri se dhoka na khae. Apne waqt ka sab se bada jahid isi taksir par aalame kudas se nikala gaya tha. Farjandaane aadam ko gaflat se chokaane ke liye taajiraate ilaahi ki yah pehli misaal kaafi hogi ki mehboob ke daaman se marbut hue bagair khuda ke sath sajdae bandgi ka bhi koi rishta kabile Ae’a’tina nahi ho sakta.

13th Aayate karimah:

 Shaane Nujul – Madine ke munafikin ka tajkarah aap pichle aoraak me padh chuke hai ki wo Rasoole mujtaba ﷺ ki tarf se apne dilo me kaisa bugjo inaad rakhte the or upar se iljaam ka labada odhkar musalmaano ko kis tarah dhokha dete the. Namaje panjgaana me bhi haajir hote or mujahidin ke lashkar me bhi sharik rehte the. Deen ke maamle me unki yah dogli paalisi sirf is liye thi ki musalmaan unhe apna samjhe or kuffar va mushrikin ke khilaaf jo khufiya mansube tayyar kiye jaate hai wo inhe malum ho jaaya kare kyunki upar se wo islam or musalmaano se dosti ka dam bharte the or andar se dushmanane islam ke sath unka khufiya saaj baaj tha.

Inhi munafikin ke sath Abu Aamir fasiq fasik naam ke ek ansaari ka bahut gehra ta’alluk tha.Yah gajwae khandak tak har ladai me dushamno ki taraf se Nabiye Akram ﷺ ke sath barsare paikar rha. Jab gajwae khandak me kuffaro mushrikin ko shikast ho gai to wo mulke sham ki taraf bhag gaya or waha se usne madine ke munafikin ko kehla bheja ki jab tak Musalmano me fut nahi daali jaegi paigambare islam ki askari takat kamjor nahi ho sakegi. Is liye tum log madine me ek alag masjid taamir karo or paigambare islam ke khilaf takhribi sajisho ke liye use ek mehfuj adde ke tor par istemal karo. Masjid ki wajah se Musalmano ke liye is shubah ki gunjaish bhi nahi rahegi ki tum log unki jama’ati kuwwat todne ke liye koi khufiya markaj bana rhe ho. Musalmano me fut daalne or unki kuwwate jihad ko paara paara karne ke liye is se behtar or koi hila nahi hai ki namaj ke naam par tum unhe apni Masjid me laao or rafta rafta paigambar ki tarf se unke dilo me is tarah ke shukuko shub’haat paida kar do ki unki waalihaana aqidat me future paida ho jae or paigambar ke gird jaan dene walo ki jo ek majbut fasil khadi hai wo jagah jagah se tut jae. Usne yah ittila bhi bheji ki me kaisre rum ke paas jar aha hun or koshish kar raha hun ki ek nakabile taskhir sipah ke sath madine par chdhai kra dun. Tum log saamane harb (Jang k hathiyar) ke sath tayyar rehna.

Jaisa ki Abu Aamir Fasik ke mashware par Madine ke munafikin ne kuba naam ke mahalle me chupke se ek Masjid ki buniyaad rakh di. Jab Masjid bankar tayyar ho gai to Munafikin ke chand sargne Huzoor Nabiye Karim ﷺ ki khidmat me Hajir hue or nihayat adab ke sath arj kiya ki Masjid Nabwi sharif humare mahalle se kafi fasle par hai is liye hum logo ne apne mahalle ke budho or major logo ke liye karib hi me ek masjid ki taamir kar li hai. Humari or tamam namajiyo ki dili khawaish hai ki Huzoor is Masjid me tashrif le chale or dogana padhkar iska iftitah farma de taki aapke kadmo ki barkat se humari namaje khuda ke darbar me darjae kubul ko pahunch jae.

Unka yah Maruja to sirf dikhawe ka tha warna dar asal unki niyat yah thi ki jab Huzoor ﷺ is masjid me namaj padh lenge to isse sanade kubul haasil ho jaegi or aam Musalmano ko bhi is markaj me aane se koi ujr na hoga.

Huzoor ﷺ ne jawab me irshaad farmaya ki me to abhi tabuk ke safar par jar aha hun jo rum ki sarhad par waake hai waha isaiyo ke sath ek bahut bada maarka darpesh hai. Jab me waha se wapas aaunga to InshaAllah tumhari Masjid me chalunga. Jab Huzoore Akram Sayyade Aalam ﷺ do mahine baad gajwae tabuk ki muhim se lote or madine ke karib pahunche to Hazrate Jibrile Amin Alahissalam yah aayate karimah lekar najil hue.

وَالَّذِينَ اتَّخَذُوا مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًا بَيْنَ الْمُؤْمِنِينَ

وَإِرْصَادًا لِّمَنْ حَارَبَ اللَّهَ وَرَسُولَهُ مِن قَبْلُط

إِلَّا الْحُسْنَىٰ ۖ وَلَيَحْلِفُنَّ إِنْ أَرَدْنَا

(توبه 107،108) وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ. لَا تَقُمْ فِيهِ أَبَدًا ۚ

Tarjuma: Yaani or wo log jinho ne Masjid banai hai ki taaki Musalmano ko jarar pahunchae or waha se kufr failae or Musalmano me fut dale or us shaksh ke waste ise kamingaah banae jo pehle se khuda va Rasool se lad raha hai, wo kasam khakar yaqeen dilayenge ki Masjid ki taamir ka maksad siva bhalai ke kuch nahi hai or Allah gawahi deta hai ki wo jhute hai. Aap hargij unki masjid me na jae.

Is aayate karimah ke nujul ke baad Huzoor Paikare Noor ﷺ jab Madinae Munawwara me ronaq-afroj hue to apne do sahabi Hazrat Malik Ibne khisham or Hazrat Maan Ibne Adi Ijlaani ko hukm diya ki wo Masjide Jirar hai use jakar gira do or jala do. (hawale ke liye dekhiye tafsire durre Mansur or wafaul wafa)

Tashrih – Apne dimag ka darwaja kholkar dil ki taharat ke sath agar aap is aayate karimah ka mutala karenge to wahiye ilaahi ki roshni me ishko imaan ke bahut saare haqaik aap par roshan honge.

• Sabse pehli baat aap par yah munkashif hogi ki Nabi ki tarf se Musalmano ko badaqeeda banane ke liye munafikin khuli mukhalifat ka rasta nahi ikhtiyaar karte balki namaj or islah ke naam par wo masjido ko apne khufiya mishan ka markaj banate hai or waha se deen ke naam par bedin banane ki muhim chalate hai.
• Dusri baat yah malum hogi ki wo khule bando iska ijhaar nahi karte ki Nabiye Rehmat ﷺ ki taraf se Musalmano ko badaqeeda banana unki tabligi mishan ka maksad hai balki kasme kha kha kar wo yaqeen dilate hai ki humara maksad sirf musalmano ki islah hai.
• Tisri baat yah malum hogi ki Nabi ﷺ ki ajmat ko majruh karne wala koi mash’hoor baagi jarur inki pusht par hai or Musalmano me uski imaan soj talimaat failaane ke liye wo masjido ko kamingaaho or chhavniyo ke tor par istemal karte hai.
• Chhothi baat yah malum hogi ki masjido me tabligi markaj ke qayam se unka buniyaadi maksad Musalmano me aqeede ki tafrik paida karke unke darmiyan fut daalna hai.
• Paanchwi baat yah malum hogi ki Allah ke najdik na unki Masjid, Masjid hai or na unki Namaj Namaj, agar aisa hota to Allah Ta’ala hargij apne paigambar ko waha jaane se na rokta or na paigambar uske munhadim karne or jalane ka hukm dete.
• Chhati baat yah malum hogi ki masjid or namaj ke naam par musalmano ko hargij dhoka nahi khana chahiye kyunki jab unki masjid me jaane se khuda ne apne paigambar ko rok diya to aehle imaan ko unki is rasool dushamn tahrik me shamil hona kyunkar durust hogi jiski takmil ke liye unho ne masjid banai hai.
• Saatvi baat yah Maalum hogi ki jaha bhi Nabi ki bagawat ke liye koi markaj kaaim ho chahe kaaim karne waale naam ke musalmano hi kyun na ho, wafadar ummat par lajim hai ki puri kuwwat ke sath unki mukhalifat kare or unke napak maksad ko benikab karke musalmano ko unke shar se bachae.

In saari tafsilaat ke baad mujhe musalmano se sirf itna kehna hai ki is aayate karimah ki roshni me nihayat hosh mandi ke sath wo un tabligi marakaj ka jayja le jo kalmia va namaj ke naam par aaj masjido me chalae ja rahe hai, unhe sirf bahar hi se nahi andar se bhi dekhen is rukh se bhi dekhe ki kin mashoor gustakho ke chehre inke piche hai. Peshaniyo par sirf sajdo ka dag na dekhe ki ye nishaan munafikin ki peshaani par bhi tha balki yah bhi dekhe ki Nabi ﷺ ki taraf se unke dilo ka kya haal hai.

Yah bhi malum kare ki jaane wale chillo me jaate waqt taajime Rasool or aqeedate Oliya ka jo jajba apne sath lekar gae the wo raste me kaha lut gaya. Un aabadiyo ko bhi dekhe ki jahan unke pahunchne se pehle dini ittihaad tha, unke pahunchne ke baad waha ke musalmano me fut kyun pad gai. Iske baad faisla kare ki in halat me quraan ki yah aayate karimah hum se or aap se kya kehte hai. Jab khas aehde risalat me kufro nifaq ka itna bada jaal rachaya ja sakta hai to aaj ke dore pur-fareb ka kya puchna. Khuda humari hifajat farmae.