SURAH RAHMAN
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Aaj hum Quran-e-Majeed ki soorat number pachpan, Soorat-ur-Rahman par guftagu karenge.
Yeh soorat Makki hai aur is ki athattar (78) aayaat hain.
Is soorat ka jo markazi mehvaar hai woh Allah Ta’ala ki azeem ne’maton ka bayan hai aur yeh apne munfarid andaz-e-bayan ki wajah se Aroos-ul-Quran, yaani Quran ki dulhan bhi kehlati hai.
Aur is ka aaghaz hi Allah ke sifati naam Ar-Rahman se hota hai jo us ki wasee’ rahmat ki alamat hai.
To yeh naam aap keh sakti hain ke poori soorat ke mizaaj ko muta’ayyan kar deta hai.
Aur isi rahmat ke tazkire ke saath jinn-o-ins ko mukhatib karke baar baar ek sawal dohraya jata hai:
“Fa bi ayyi aalaa’i Rabbikuma tukazzibaan”
Yaani:
“Pas tum dono apne Rabb ki kis kis ne’mat ko jhutlaoge?”
To aaj hamari guftagu ka markazi sawal yeh hai ke is takraar aur in ne’maton ke bayan ka asal maqsad kya hai?
Main yeh mauqif pesh karunga ke Soorat-ur-Rahman kainaat ke takweeni nizaam aur shari’at ke tashree’i nizaam mein ek gehre rabt ko wazeh karti hai.
Is ka bunyaadi paigham yeh hai ke kainaat ek azeem Meezan, yaani tawazun ka haamil hai aur insaan ko dawat di ja rahi hai ke woh is ilahi nizaam-e-adl ko pehchane aur apni zindagi mein nafiz kare.
Jabke main is nukte par zor dungi ke yeh soorat kainati nizaam ki wazahat se zyada ek nafsiyaati khitab hai.
Yaani is ka asal hadaf insaan ke takabbur ko torna aur use apni haqeeqat, matlab us ki mahdoodiyat aur fana-pazeeri ka ehsaas dila kar apne Khaliq ki la-zawal zaat se jorna hai.
Is mein jo ne’matein bayan ki gayi hain woh shukarguzari paida karne ke liye hain aur azaab ka zikr khauf aur zimmedari ka ehsaas jagane ke liye.
To yeh ek bara-e-raast nafsiyaati tabdeeli ka nuskha hai.
To aaiye is babarkat soorat ki pehli aayaat se is guftagu ka aaghaz karte hain.
Bismillahir Rahmanir Raheem.
Ar-Rahman, Allamal Quran, Khalaqal Insaan, Allamahul Bayan.
Tarjuma:
Rahman ne Quran sikhaya, usi ne insaan ko paida kiya aur usi ne insaan ko bolna sikhaya.
Yahan tarteeb par ghour karein. Allah Ta’ala apni sab se badi ne’mat, yaani taleem-e-Quran ka zikr insaan ki takhleeq se bhi pehle farmata hai.
To yeh is baat ki daleel hai ke hidayat ka nizaam, yaani Shari’at, khud makhlooq se bhi zyada muqaddam hai.
Agar Quran jaisi kitab ki hidayat maqsood na hoti to insaan ki takhleeq ka maqsad hi adhoora reh jata.
Yeh tarteeb zikr azmat-e-Quran ko sabit karti hai aur yeh batati hai ke insaan ko isi ilahi qanoon ke framework ke andar apni zindagi guzarna hai.
Main is tarteeb ko ek mukhtalif zawiye se dekhti hoon.
Mere nazdeek yeh bartari ya taqdeem ka maamla nahin, balki maqsadiyat ka hai.
Dekhiye, Allah Ta’ala pehle apni rahmat aur Rahman hone ka elan karta hai.
Phir us rahmat ke amali zuhoor, yaani Quran ka zikr karta hai jo hidayat ka zariya hai.
Is ke baad woh us makhlooq, insaan ka zikr karta hai jis ke liye yeh hidayat utari gayi.
Aur phir us salahiyat-e-bayan ka zikr karta hai jis ke zariye insaan is hidayat ko samajh aur apna sakta hai.
To yeh tarteeb insaan ko mehwar bana kar yeh bata rahi hai ke tumhari takhleeq se pehle hi tumhari hidayat aur rahmat ka samaan kar diya gaya tha.
Yeh insaan ki ahmiyat ko ujagar karta hai, na ke sirf nizaam ki azmat ko.
Lekin bayan ki salahiyat ka zikr insaan ki takhleeq ke foran baad aana is baat ki taraf ishara hai ke yeh salahiyat insaan ko isi liye di gayi taake woh Quran ke nizaam ko samjhe.
Jaisa ke Imam Ja’far Sadiq (A.S.) se marwi hai ke bayan wohi Ism-e-Azam hai jis ke zariye tamam cheezon ka ilm hasil hota hai.
Yaani insaan ki yeh fikri salahiyat darasal Quran ke nizaam ko samajhne aur nafiz karne ka ek zariya hai.
Is ke baad kainaat ki deegar nishaniyon ka zikr bhi isi nizaam ki ta’eed karta hai.
Ash-Shamsu wal Qamaru bi Husban. Wan-Najmu wash-Shajaru Yasjudan. Was-Samaa Rafa’aha wa Wada’al Meezan. Alla Tatghau fil Meezan.
Tarjuma:
Suraj aur chand ek muqarrar hisaab ke tehat hain.
Aur sitare aur darakht sajda karte hain.
Aur usi ne aasmaan ko buland kiya aur meezan qaim ki.
Taake tum meezan mein tajawuz na karo.
Yahan meezan, yaani tawazun ka tasawwur markazi haisiyat rakhta hai.
Yeh kainaat, suraj, chand aur sitare sab ek adl aur hisaab ke paband hain.
Yeh takweeni meezan hai.
Arz isi rabt ko wazeh karti hai.
Main is se inkar nahin karti ke kainaat mein ek nazm hai.
Lekin mera mauqif yeh hai ke in aayaat ka bunyadi maqsad insaan ko kainati physics sikhana nahin, balki use ek nafsiyaati jhatka dena hai.
Jab insaan suraj aur chand ko ek musalsal hisaab ke tehat chalta dekhta hai aur bejaan darakhton aur sitaron ko bhi Khuda ke saamne sajda karte hue tasawwur karta hai to use apni haisiyat yaad aati hai.
Use yeh ehsaas dilaya ja raha hai ke jab poori kainaat sar-e-tasleem kham kiye hue hai to tum kaun ho jo apne Rabb ke saamne takabbur karte ho?
“Alla tatghau fil Meezan” ka fori aur gehra matlab yeh hai ke apne andar ke meezan ko durust karo.
Apni khwahishat, apne ghusse aur apne lalach ke tarazu mein dandi mat maro.
To yeh ek dakhili aur ikhlaqi pukar hai, na ke sirf ek khariji qanooni hukm.
Lekin dakhili islaah khariji nizaam ke baghair mumkin nahin hai.
Isi liye foran baad farmaya:
Wa Aqeemul Wazna bil Qist wa La Tukhsirul Meezan.
Tarjuma:
Insaaf ke saath wazan ko durust rakho aur tol mein kami na karo.
Yeh wazeh taur par samaji aur maashi insaaf ka hukm hai jo ek tashree’i nizaam ka hissa hai.
Is ke baad zameen ki ne’maton ka zikr hai.
Wal Arda Wada’aha lil Anaam.
Yaani:
Aur usi ne makhlooqat ke liye zameen ko banaya.
Jis mein phal, khajoor, anaaj, sab kuch maujood hai.
Yeh sab is mutawazan nizaam ka hissa hain jis se insaan faida uthata hai.
Aur phir us se sawal hota hai:
Fa bi ayyi Aalaa’i Rabbikuma Tukazziban.
Yaani:
Tum is azeem nizaam ki kis kis nishani ko jhutlaoge?
Aur mera istidlaal yahi hai ke yeh sawal zameer ko jhanjhorne ke liye hai.
Jab insaan ko yeh sab ne’matein yaad dilayi jati hain, khuraak, bana, khushboo, to us ka maqsad yeh hai ke woh apni kamzori aur Khuda par apne inhisaar ko mehsoos kare.
Takzeeb ya jhutlana sirf zaban se inkar karna nahin, balki ne’mat ko dekh kar ne’mat dene wale ko bhool jana hai.
Yaani ghaflat ki zindagi guzarna.
Yeh sab se badi takzeeb hai.
Yeh aayat har ne’mat ke baad aa kar insaan ki ghaflat par chot karti hai aur use bedar karne ki koshish karti hai.
Achha, aaiye aage padhte hain.
Insaan aur jinn ki takhleeq ke maadde ka zikr bhi isi nizaam ki ek aur nishani hai.
Khalaqal Insaana min Salsaalin kal Fakhkhar. Wa Khalaqal Jaanna min Maarijim min Naar.
Tarjuma:
Us ne insaan ko theekri ki tarah ke khushk gaare se banaya aur jinnaat ko aag ke shole se paida kiya.
Yahan dono makhlooqon ki asal bayan kar ke un ki hudood muta’ayyan ki gayi hain.
Insaan ki haqeer maadi ibtida use yaad dilati hai ke us ki asal qadr Rooh-e-Ilahi mein hai, na ke us ke jism mein.
Yeh bhi ek kainati haqeeqat aur ilahi nizaam ka insaan ke ghuroor par ek aur zarb hai.
Use bataya ja raha hai ke tumhari asal theekri jaisi bajne wali mitti hai.
Tum apni auqaat mat bhoolo.
Yeh aajizi paida karne ka ek behtareen nafsiyaati tareeqa hai.
Is ke baad jab do mashriqon aur do maghribon ka zikr aata hai ya phir do samandaron ka, to yeh bhi insaan ko us ki mahdoodiyat ka ehsaas dilata hai.
Tarjuma:
Usi ne do samandaron ko jaari kiya ke aapas mein mil jayein.
To un dono ke darmiyan ek aar hai jis se woh tajawuz nahin karte.
Yeh ek aisi nishani hai jise insaan dekh to sakta hai, lekin us ki mukammal haqeeqat ka idraak nahin kar sakta.
Yeh use apni ilmi kamzori ka ehsaas dilati hai.
Aap ne samandaron ki aayat ka zikr kiya.
Isi ki tafseer mein Ahl-e-Bait (A.S.) se gehre batini maani bhi milte hain.
Jaisa ke Imam Ja’far Sadiq (A.S.) ne farmaya ke do gehre samandaron se muraad Ali aur Fatima (A.S.) hain aur un se nikalne wale lulu-o-marjaan Hasan aur Husain (A.S.) hain.
Yeh tafseer Quran ke zahiri maani se aage ek gehre roohani aur batini nizaam ki taraf ishara karti hai jo sirf Ahl-e-Bait ke zariye hi samjha ja sakta hai.
Yeh bhi ilahi nizaam-e-hidayat ki ek aala satah hai.
Main is tafseer ki azmat aur roohani gehrai ka dil khol kar ehtiraam karti hoon.
Lekin yahan ek sawal paida hota hai na.
Soorat ka khitaab saqalain, yaani jinn aur ins, tamam insaanon se hai.
Jab hum ek aisi batini tafseer par zor dete hain jo ek khaas giroh ke liye makhsoos hai to kya hum in aayaat ke us aalami paigham ko mahdood nahin kar lete jo har insaan ko, chahe us ka pas-e-manzar kuch bhi ho, Khuda ki qudrat par ghour-o-fikr ki dawat deta hai?
Samandar ka yeh zahiri mojiza to har shakhs dekh kar mutasir ho sakta hai.
Kya is ki aafaqi nafsiyaati taseer ko ek makhsoos tashreeh tak mahdood karna munasib hai?
Nahin, yeh mahdood karna nahin balki maani mein wus’at paida karna hai.
Quran ka ek zahir hai aur kai batin hain.
Awam zahir ko dekh kar hidayat paate hain aur khawas batin mein ghota zan ho kar ma’rifat ke moti nikaalte hain.
To dono satahein ilahi nizaam ka hissa hain aur ek doosre se mutasaadim nahin.
Is ke baad samandar mein chalne wale pahadon jaise jahazon ka zikr bhi isi nizaam ki daleel hai ke Allah ne hi woh qawaneen banaye jin ki badolat yeh mumkin hua.
Lekin ab soorat ek aham mor leti hai aur fana wa baqa ki haqeeqat bayan karti hai.
Kullu man alaiha faan. Wa yabqa wajhu Rabbika Zul Jalaali wal Ikraam.
Tarjuma:
Ruye zameen par maujood har cheez fani hone wali hai aur sirf aap ke sahib-e-izzat-o-jalaal Rabb ki zaat baqi rehne wali hai.
Yeh us kainati nizaam ka kaleedi usool hai.
Har cheez fani hai aur ek anjaam ki taraf barh rahi hai.
Yeh aayat duniya ki be-sabaati aur aakhirat ki haqeeqat ko qaim karti hai jo ilahi nizaam-e-adl ka laazmi hissa hai.
Aur mere nazdeek yeh soorat ka nafsiyaati nuqta-e-urooj hai.
Yeh aayat insaan ki har umeed, har mansoobe, har milkiyat aur har rishte par fana ki mohar laga deti hai.
Is ka maqsad insaan ko khaufzada karna nahin balki use azaad karna hai.
Jab insaan yeh samajh leta hai ke sab kuch fani hai to woh duniya ki mohabbat aur us ki qaid se azaad ho kar la-fani zaat se taalluq jor leta hai.
Kulla Yaumin Huwa fi Sha’n.
Azeem shaan mein hai ke yeh aayat isi la-fani zaat ki har lamha fi’l, rahmat aur qudrat ko bayan karti hai jo mayoos insaan ko umeed dilati hai ke agarche tum aur tumhari duniya fani hai, lekin tumhara Rabb baqi hai.
…Aur har lamha tumhari taqdeer badal sakta hai.
Sahih, is ke baad Yawm-e-Hisaab ka manzar shuru hota hai jo ke nizaam-e-adl ke nafaaz ka din hai.
“Sanafrughu lakum ayyuhas saqalān.”
Tarjuma:
“Ae jinn-o-ins, hum anqareeb tumhare hisaab ke liye farigh hone wale hain.”
Yeh ek intibah hai ke ehtisaab ho kar rahe ga.
Faraar ka koi raasta nahin hoga.
Aur phir ek aham aayat aati hai:
“Fayawmaizin la yus’alu an zambihi insun wa la jaan.”
Tarjuma:
“Phir us roz kisi insaan se aur kisi jinn se us ke gunaah ke baare mein nahin poocha jayega.”
Yeh aayat Quran ke deegar maqamaat se zahiran mutasaadim lagti hai jahan sawaal o jawaab ka zikr hai.
Is ki tatbeeq yeh hai ke Qayamat ke mukhtalif marahil hain.
Ek marhala aisa hoga jahan gunahgaar ke chehre ki siyahi aur aasar hi us ke jurm ki gawahi denge aur sawaal ki nobat hi nahin aayegi.
“Yu’raful mujrimuna bisimahum.”
“Mujrim apne chehron se pehchane jayenge.”
Yeh ilahi nizaam-e-adl ki kaamiliyat hai ke saboot itna wazeh hoga ke sawaal ki zaroorat na rahe.
Main is ki ek aur tashreeh pesh karna chahungi.
Yeh sawaal na kiye jane ka taalluq qanooni kaarrawai se zyada ek gehri nafsiyaati kaifiyat se hai.
Matlab yeh nahin ke koi hisaab nahin hoga, balki yeh ke gunaah aur us ke asraat itne ayaan aur mujrim par is qadar haavi honge ke alfaaz mein sawaal o jawaab ki zaroorat baqi nahin rahe gi.
Yeh ek aisi shadeed sharmindagi aur bebasi ki haalat hai jahan insaan ka apna wajood hi us ke khilaaf gawahi ban jata hai.
To yeh gunaah ke roohani bojh ka bayan hai, na ke sirf adaalati marahil ka.
Yeh mujrim ki nafsiyaat ko bayan karta hai ke woh safai pesh karne ke qaabil hi nahin rahe ga.
Yeh ek dilchasp nukta hai.
Behrhaal, mujrimon ke anjaam ke baad ahl-e-imaan ke inaam ka zikr shuru hota hai jo isi nizaam-e-adl ka musbat natija hai.
“Wa liman khaafa maqaama Rabbihi jannataan.”
Tarjuma:
“Aur jo shakhs apne Rabb ki bargaah mein pesh hone ka khauf rakhta hai us ke liye do baagh hain.”
Yahan inaam ka aaghaz khauf se ho raha hai.
Yeh Allah ki azmat ka khauf hai.
Is baat ka khauf ke us ke saamne jawaabdehi karni hai.
Yahi khauf insaan ko nizaam-e-adl ki pabandi par majboor karta hai.
Phir in jannaton ki tafseelaat hain.
Ghani shaakhein, behte chashme, phal, hoorain.
Yeh sab us ehsaan ka badla hai jo insaan ne duniya mein kiya.
“Hal jazaa’ul ihsaani illal ihsaan.”
“Ehsaan ka badla ehsaan ke siwa kya ho sakta hai?”
Yeh us ilahi nizaam ka bunyaadi usool hai.
Aur main kehti hoon ke yeh khauf ek gehri nafsiyaati kaifiyat hai.
Yeh azaab ka darr nahin, balki mohabbat aur azmat se paida hone wala woh khauf hai jo insaan ko mehboob ki narazgi se bachata hai.
Imam Sadiq (A.S.) ki hadees bhi isi taraf ishara karti hai ke yeh woh shakhs hai jo jaanta hai ke Allah use dekh raha hai aur yeh ilm use burai se rokta hai.
Yeh ek dakhili nigraan ka kaam karta hai.
Jannat ki tamam ne’maton ka zikr is liye nahin ke insaan lalach mein ibaadat kare, balki yeh batane ke liye hai ke jis Rabb ne tumhein duniya mein itni ne’matein deen, woh aakhirat mein tumhari chhoti si neki ka bhi kitna bada ajr dega.
Yeh Allah ki rahmat aur qadr daani ki taraf tawajjuh dila kar insaan ki mohabbat aur shukarguzari ko barhata hai.
Aur yeh silsila mazeed do jannaton ke zikr par aage barhta hai.
“Wa min doonihima jannataan.”
Sifaat pehli wali jannaton se kuch mukhtalif hain.
In mein gehre sarsabz baagh, ubalte chashme, nek seerat aur khoobsurat biwiyan, aur “Khairaatun Hisaan” ka zikr hai.
Riwaayat ke mutabiq is se muraad duniya ki nek mominah auratein hain jo jannat mein hooron se bhi zyada haseen hongi.
Yeh sab tafseelaat is baat par zor deti hain ke ilahi nizaam mein har amal ki jazaa pehle se muta’ayyan aur kaamil hai.
Soorat ka ikhtitaam bhi isi nukte par hota hai.
“Tabaarakasma Rabbika Zul Jalaali wal Ikraam.”
Tarjuma:
“Babarkat hai aap ke Rabb ka naam jo Sahib-e-Jalaal-o-Ikraam hai.”
Yaani woh Rabb jis ka nizaam itna kaamil hai jis mein jalaal bhi hai aur ikraam bhi.
Us ka naam hi babarkat hai.
Aur mere nazdeek soorat ka ikhtitaam us ke aaghaz se mukammal taur par juda hua hai.
Soorat “Ar-Rahman” se shuru hui aur “Zul Jalaali wal Ikraam” par khatam hui.
Yeh insaan ko batati hai ke tumhara Rabb sirf ne’matein dene wala meherbaan hi nahin, balki Sahib-e-Jalaal aur Azmat bhi hai.
Tumhara us ke saath taalluq umeed aur khauf, mohabbat aur adab ke darmiyan hona chahiye.
Yeh poori soorat isi nafsiyaati tawazun ko qaim karne ki koshish hai.
“Fa bi ayyi aalaa’i Rabbikuma tukazzibaan.”
Ki takraar isi liye hai ke insaan har ne’mat aur har intibah par ruke aur apni dakhili kaifiyat ka jaiza le.
To khulasa yeh ke mere nazdeek Soorat-ur-Rahman ek azeem kainati aur tashree’i nizaam ka manifesto hai.
Yeh humein dawat deti hai ke hum kainaat mein phele Allah ke meezan ko pehchanein aur apni infiraadi aur ijtimaai zindagiyon ko isi adl ke mutabiq dhaalein taake hum is nizaam se hum-aahang ho sakein.
Aur mere khayal mein Soorat-ur-Rahman ek aaina hai jo insaan ko us ki apni haqeeqat dikhati hai.
Yeh kainaat ki nishaniyon ko istemal kar ke us ke takabbur ko paash paash karti hai.
Fana ki haqeeqat yaad dila kar use duniya ki qaid se azaad karti hai.
Aur rahmat o azaab ka zikr kar ke us ke andar shukarguzari aur zimmedari ka ehsaas bedaar karti hai.
Yeh ek dakhili inqilaab ki dawat hai.
Shayad is soorat ki khoobsurti isi mein hai ke yeh dono pehluon ko ek saath le kar chalti hai.
Kainaat ka khariji nizaam insaan ke dakhili nizaam se juda hua hai.
Ji bilkul.
Aur yeh ghour o fikr karna sunne walon par hai ke woh in ilahi ne’maton ko apni zindagi ke kis nizaam, khariji ya dakhili, se jor kar dekhte hain.
Yeh sawal:
“Fa bi ayyi aalaa’i Rabbikuma tukazzibaan.”
Aaj bhi hum sab se poocha ja raha hai.