أَوَلَم يَتَفَكَّروا فى أَنفُسِهِم ۗ ما خَلَقَ اللَّهُ السَّمٰوٰتِ وَالأَرضَ وَما بَينَهُما إِلّا بِالحَقِّ وَأَجَلٍ مُسَمًّى ۗ وَإِنَّ كَثيرًا مِنَ النّاسِ بِلِقائِ رَبِّهِم لَكٰفِرونَ {30:8}
|
کیا اُنہوں نے اپنے دل میں غور نہیں کیا۔ کہ خدا نے آسمانوں اور زمین کو اور جو کچھ ان دونوں کے درمیان ہے اُن کو حکمت سے اور ایک وقت مقرر تک کے لئے پیدا کیا ہے۔ اور بہت سے لوگ اپنے پروردگار سے ملنے کے قائل ہی نہیں
|
یعنی عالم کا اتنا زبردست نظام اللہ تعالیٰ نے بیکار نہیں پیدا کیا، کچھ اس سے مقصود ضرور ہے وہ آخرت میں نظر آئے گا۔ ہاں یہ سلسلہ ہمیشہ چلتا رہتا تو ایک بات تھی، لیکن اس کے تغیرات و احوال میں غور کرنے سے پتہ لگتا ہے کہ اس کی کوئی حد اور انتہا ضرور ہے۔ لہذا ایک وعدہ مقررہ پر یہ عالم فنا ہو گا اور دوسرا عالم اس کے نتیجہ کے طور پر قائم کیا جائے گا۔
|
وہ سمجھتے ہیں کہ کبھی خدا کےسامنے جانا ہی نہیں جو حساب و کتاب دینا پڑے۔
|
Did they not reflect in their own selves? Allah did not create the heavens and the earth and what is between them but with a just cause and for an appointed time. Yet many of the people are disbelievers in the meeting with their Lord.
[AL-QURAN : Chapter # 30, Verse # 8]
Tafsir al-Jalalayn : Have they not contemplated themselves?, so that they might emerge from their oblivion. God did not create the heavens and the earth, and what is between them, except with the truth and an appointed term, for that [creation], at the conclusion of which this [creation] will perish, and after which will be the Resurrection. But indeed many people, that is to say, [such as] the Meccan disbelievers, disbelieve in the encounter with their Lord, that is, they do not believe in resurrection after death.
Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs : (Have they not) i.e. the disbelievers of Mecca (pondered upon themselves) among themselves? (Allah created not the heavens and the earth, and that which is between them) of created beings and marvels, (save with truth) save for the Truth and the establishment of commands and prohibitions and not merely for falsehood (and for a destined end) and for an appointed time in which there will be requital. (But truly many of mankind) i.e. the disbelievers of Mecca (are disbelievers in) deny (the meeting with their Lord) resurrection after death.
وَهُوَ الَّذى مَدَّ الأَرضَ وَجَعَلَ فيها رَوٰسِىَ وَأَنهٰرًا ۖ وَمِن كُلِّ الثَّمَرٰتِ جَعَلَ فيها زَوجَينِ اثنَينِ ۖ يُغشِى الَّيلَ النَّهارَ ۚ إِنَّ فى ذٰلِكَ لَءايٰتٍ لِقَومٍ يَتَفَكَّرونَ {13:3}
|
اور وہ وہی ہے جس نے زمین کو پھیلایا اور اس میں پہاڑ اور دریا پیدا کئے اور ہر طرح کے میوؤں کی دو دو قسمیں بنائیں۔ وہی رات کو دن کا لباس پہناتا ہے۔ غور کرنے والوں کے لیے اس میں بہت سی نشانیاں ہیں
|
اس کے معنی سورہ اعراف میں آٹھویں پارے کے خاتمہ پر بیان ہو چکے وہاں دیکھ لیا جائے۔
|
یعنی چھوٹا بڑا ، کھٹا میٹھا، سیاہ سفید ، گرم سرد ، اور جدید تحقیق کے موافق ہر ایک میں نر و مادہ بھی پائے جاتے ہیں۔
|
یعنی پہاڑ جو ایک جگہ کھڑے ہیں اور دریا جو ہر وقت چلتے رہتے ہیں۔
|
He is the One who spread out the earth and made mountains and rivers on it, and created in it the pairs of two from all the fruits. He makes the night cover the day. Surely, in that there are signs for a people who think.
[AL-QURAN : Chapter # 13, Verse # 3]
Tafsir al-Jalalayn : And He it is Who spread out, extended [flat], the earth and set, created, therein firm mountains and rivers, and of every fruit He has made in it two kinds, of every species. He covers, He cloaks, the night, and its darkness, with the day. Surely in that, which is mentioned, are signs, indications of His Oneness, exalted be He, for a people who reflect, upon God’s handiwork.
Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs : (And He it is who spread out the earth) He spread out the earth on water (and placed therein firm hills) He created in the earth firm mountains as pillars (and flowing streams) and placed therein flowing rivers, (and of all fruits) and of all the different kinds of fruit (He placed therein two spouses) sweet and sour are one pair, the white and the red are another pair. (He covereth the night with the day) and the day with the night, i.e. He brings the day and removes the night and brings the night and removes the day. (Lo! Herein) in the difference of that which I have mentioned (verily are portents) signs (for people who take thought) in order to reflect.
يُنبِتُ لَكُم بِهِ الزَّرعَ وَالزَّيتونَ وَالنَّخيلَ وَالأَعنٰبَ وَمِن كُلِّ الثَّمَرٰتِ ۗ إِنَّ فى ذٰلِكَ لَءايَةً لِقَومٍ يَتَفَكَّرونَ {16:11}
|
اسی پانی سے وہ تمہارے لیے کھیتی اور زیتون اور کھجور اور انگور (اور بےشمار درخت) اُگاتا ہے۔ اور ہر طرح کے پھل (پیدا کرتا ہے) غور کرنے والوں کے لیے اس میں (قدرتِ خدا کی بڑی) نشانی ہے
|
یعنی ایک ہی پانی سے مختلف قسم کے پھل اور میوے اگاتا رہتا ہے جن کی شکل و صورت ، رنگ و بو ، مزہ اور تاثیر ایک دوسرے سے بالکل مختلف ہیں۔ اس میں غور کرنے والوں کے لئے خدا کی قدرت کاملہ اور صنعت غریبہ کا بڑا نشان ہے کہ ایک زمین ایک آفتاب ایک ہوا اور ایک پانی سے کیسے رنگ برنگ کے پھول پھل پیدا ہوتے رہتے ہیں۔
|
He causes the crops therewith to grow for you, and olives, and date palms, and grape vines, and all the fruits. Surely, in that, there is a sign for a people who ponder.
[AL-QURAN : Chapter # 16, Verse # 13]
Tafsir al-Jalalayn : With it He makes the crops grow for you, and olives and date-palms and vines and all kinds of fruit. Surely in that, which is mentioned, there is a sign, indicating His Oneness, exalted He be, for people who reflect, upon His handiwork and therefore believe.
Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs : (Therewith) by means of water (He causeth crops to grow for you, and the olive and the date-palm and grapes and all kinds of fruit. Lo! Herein) in all the different kinds of fruit and of their tastes (is indeed a portent) a sign and a lesson (for people who reflect) upon that which Allah has created for them.
Tafsir al-Tustari (Sufi) : …and all kinds of fruit...! [And He disposed for you the night and the day and the sun and the moon and the stars.] Surely in that there are signs…He said:This is because the crops [mentioned] are of one species [i.e. fruit], whereas the night and day are two kinds, and likewise are the sun and moon. And He said: …signs in this for people who understand (yaʿqilūn) [16:12]. Know that God, Exalted is He, when He wished to make His knowledge apparent, deposited His knowledge in the intellect (ʿaql). Then He ruled that no one could have access to any of it [His knowledge] except through the intellect. Thus whoever has been deprived of his intellect has also been deprived of knowledge. His words:
وَسَخَّرَ لَكُم ما فِى السَّمٰوٰتِ وَما فِى الأَرضِ جَميعًا مِنهُ ۚ إِنَّ فى ذٰلِكَ لَءايٰتٍ لِقَومٍ يَتَفَكَّرونَ {45:13}
|
اور جو کچھ آسمانوں میں ہے اور جو کچھ زمین میں ہے سب کو اپنے (حکم) سے تمہارے کام میں لگا دیا۔ جو لوگ غور کرتے ہیں ان کے لئے اس میں (قدرت خدا کی) نشانیاں ہیں
|
یعنی اپنے حکم اور قدرت سے سب کو تمہارے کام میں لگا دیا۔ یہ اسی کی مہربانی ہے کہ ایسی ایسی عظیم الشان مخلوقات انسان کی خدمت گذاری میں لگی ہوئی ہیں۔
|
آدمی دھیان کرے تو سمجھ سکتا ہے کہ یہ چیز اسکے بس کی نہ تھی۔ محض اللہ کے فضل اور اسکی قدرت کاملہ سے یہ اشیاء ہمارے کام میں لگی ہوئی ہیں۔ تو لا محالہ ہم کو بھی کسی کے کام میں لگنا چاہیئے۔ وہ کام یہ ہے کہ اس منعم حقیقی اور محسن علی الاطلاق کی فرمانبرداری اور اطاعت گذاری میں اپنی حیات مستعار کے لمحات صرف کر دیں تاکہ آئندہ چل کر ہمارا انجام درست ہو۔
|
He has subjugated for you whatever there is in the heavens and whatever there is in the earth, all on His own. Surely in this there are signs for a people who reflect.
[AL-QURAN : Chapter # 45, Verse # 13]
Tafsir al-Jalalayn : And He has disposed for you whatever is in the heavens, of sun, moon, stars, water and otherwise, and whatever is in the earth, of animals, trees, vegetation, rivers and otherwise, that is to say, He created [all] that for your benefit, all (jamī‘an is for emphasis) being from Him (minhu is a circumstantial qualifier, that is to say, He has disposed them as something from Him, exalted be He). Surely in that there are signs for a people who reflect, on them and therefore believe.
Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs : (And hath made of service unto you whatsoever is in the heavens) the sun, the moon, the stars and the clouds (and whatsoever is in the earth) the trees, the beasts, the mountains and the seas; (it is all from Him) all these are from Allah. (Lo! Herein) in that which I have mentioned (verily are portents) are signs and lessons (for people who reflect) upon what Allah has created.
Tafsir al-Tustari (Sufi) : He has put at your disposal all that is in the heavens and the earth, [as a gift] from Him…He said:When the heart of the servant finds tranquil repose (sukūn) in its Master, the state of the servantbecomes strong. Subsequently everything is subjected to him, and indeed everything is on intimate terms with him, even the birds and the beasts.It was related of al-Thawrī that he said, ‘I set off with Shaybān al-Rāʿī towards Mecca and on the way a lion appeared before us, so I said, “O Shaybān, do you not see this dog?” He replied, “Do not fear! It’s only that the lion heard the speech of Shaybān al-Rāʿī so he started to wag his tail.” Then Shaybān approached him and proceeded to take hold of his ear and twist it. Then I said, “O Shaybān what is this fame you have?” He answered, “And what sort of fame is it that you see, O Thawrī? I swear by God that if it wasn’t for the fear of fame I wouldn’t have carried my provisions for the journey to Mecca other than [loaded] on its back.” Shaybān was on his way to the Friday prayer when he caught sight of a wolf with his sheep, so he said to it, “Sit with the sheep until I return and I will give you a lamb.” When he returned from the Friday prayer, he found the wolf sitting down looking after the sheep, so he gave him a lamb to take away.’ Sahl used to say to a youth who kept his company, ‘If you are afraid of predatory beasts then do not keep my company.’ And he was asked, ‘How does a man reach the rank of charismatic gifts (karāmāt)? He replied:‘Whoever abstains from (zahada) the world for forty days in veracity and sincerity (ṣādiqan wa mukhliṣan), will have charismatic gifts (karāmāt) manifested to Him from God, Mighty and Majestic is He. But if [such gifts] are not manifested to a person, it is due to the lack of true faith and sincerity in his renunciation’ — or words to that effect.His words, Exalted is He:
أَيَوَدُّ أَحَدُكُم أَن تَكونَ لَهُ جَنَّةٌ مِن نَخيلٍ وَأَعنابٍ تَجرى مِن تَحتِهَا الأَنهٰرُ لَهُ فيها مِن كُلِّ الثَّمَرٰتِ وَأَصابَهُ الكِبَرُ وَلَهُ ذُرِّيَّةٌ ضُعَفاءُ فَأَصابَها إِعصارٌ فيهِ نارٌ فَاحتَرَقَت ۗ كَذٰلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الءايٰتِ لَعَلَّكُم تَتَفَكَّرونَ {2:266}
|
بھلا تم میں کوئی یہ چاہتا ہے کہ اس کا کھجوروں اور انگوروں کا باغ ہو جس میں نہریں بہہ رہی ہوں اور اس میں اس کے لئے ہر قسم کے میوے موجود ہوں اور اسے بڑھاپا آپکڑے اور اس کے ننھے ننھے بچے بھی ہوں۔ تو (ناگہاں) اس باغ پر آگ کا بھرا ہوا بگولا چلے اور وہ جل کر (راکھ کا ڈھیر ہو) جائے۔ اس طرح خدا تم سے اپنی آیتیں کھول کھول کر بیان فرماتا ہے تاکہ تم سوچو (اور سمجھو)
|
یہ مثال ان کی ہے جو لوگوں کو دکھانے کو صدقہ خیرات کرتے ہیں یا خیرات کر کے احسان رکھتے ہیں اور ایذا پہنچاتے ہیں یعنی جیسے کسی شخص نے جوانی اور قوت کے وقت باغ تیار کیا تاکہ ضعیفی اور بڑھاپے میں اس سے میوہ کھائے اور ضرورت کے وقت کام آئے۔ پھر جب بڑھاپا آیا اور میوے کی پوری حاجت ہوئی تب وہ باغ عین حالت احتیاج میں جل گیا یعنی صدقہ مثل باغ میوہ دار کے ہے کہ اس کا میوہ آخرت میں کام آئے ۔ جب کسی کی نیت بری ہے تو وہ باغ جل گیا پھر اس کا میوہ جو ثواب ہے کیونکر نصیب ہو حق سبحانہ اسی طرح کھول کر سمجھاتا ہے تم کو آیتیں تاکہ غور کرو اور سمجھو۔
|
Would any of you wish to have a garden of dates and grapes, with rivers flowing beneath it, in which there are all kinds of fruit for him, and old age befalls him, and he has children who are (too) weak (to earn livelihood), then a whirlwind comes upon it with fire in it, and it is all burnt? This is how Allah makes the signs clear to you, so that you may ponder.
[AL-QURAN : Chapter # 2, Verse # 266]
Tafsir al-Jalalayn : Would any of you wish to have a garden, an orchard, of date-palms and vines, with rivers flowing beneath it, for him there is in it all manner of fruit, then old age smites him, and makes him too weak to profit from it, and he has seed, but they are weak, young children who cannot manage it; then a whirlwind (i‘sār are violent winds) with fire smites it, and it is consumed?, so that he loses what he is most in need of, and now he and his children have become incapacitated, confused, without any resources. This is a similitude of how the expenditure of the one expending for show, or the one who reproaches [after having expended], vanishes and how it is of no avail when he will be most in need of it in the Hereafter (the interrogative [a-yawaddu, ‘would any wish’] is intended as a denial). According to Ibn ‘Abbās, this is the person who performs deeds of obedience, but when Satan comes to him, he begins to work disobedience, until all his good deeds have been consumed. So, in the way that He has explained what has been mentioned, God makes clear the signs to you, so that you might reflect, and take heed.
Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs : (Would any of you like) wish (to have a garden of palm-trees and vines, with rivers flowing beneath it) under its trees, houses and rooms, (with all kinds of fruit for him therein) in the garden; (and old age hath stricken him and he hath feeble offspring) who cannot fend for themselves; (and a fiery whirlwind) a strong cold or hot wind (striketh it) i.e. the garden (and it is (all) consumed by fire. Thus Allah maketh plain His revelations) His signs through commands and prohibitions (unto you, in order that you may give thought) so that you may reflect on the similes of the Qur'an. This is also like the unbelievers in the Hereafter, they shall have no power neither will they be able to come back to the life of this world just as a person advanced in age is without strength and cannot revert to his former vigour and youth.
اللَّهُ يَتَوَفَّى الأَنفُسَ حينَ مَوتِها وَالَّتى لَم تَمُت فى مَنامِها ۖ فَيُمسِكُ الَّتى قَضىٰ عَلَيهَا المَوتَ وَيُرسِلُ الأُخرىٰ إِلىٰ أَجَلٍ مُسَمًّى ۚ إِنَّ فى ذٰلِكَ لَءايٰتٍ لِقَومٍ يَتَفَكَّرونَ {39:42}
|
خدا لوگوں کے مرنے کے وقت ان کی روحیں قبض کرلیتا ہے اور جو مرے نہیں (ان کی روحیں) سوتے میں (قبض کرلیتا ہے) پھر جن پر موت کا حکم کرچکتا ہے ان کو روک رکھتا ہے اور باقی روحوں کو ایک وقت مقرر تک کے لئے چھوڑ دیتا ہے۔ جو لوگ فکر کرتے ہیں ان کے لئے اس میں نشانیاں ہیں
|
حضرت شاہ صاحبؒ لکھتے ہیں یعنی نیند میں ہر روز جان کھینچتا ہے پھر (واپس) بھیجتا ہے۔ یہ ہی نشان ہے آخرت کا۔ معلوم ہوا نیند میں بھی جان کھینچتی ہے۔ جیسے موت میں۔ اگر نیند میں کھینچ کر رہ گئ وہ ہی موت ہے مگر یہ جان وہ ہے جس کو (ظاہر) ہوش کہتے ہیں۔ اور ایک جان جس سے سانس چلتی ہے اور نبضیں اچھلتی ہیں اور کھانا ہضم ہوتا ہے سو دوسری ہے وہ موت سے پہلے نہیں کھینچتی (موضح القرآن) حضرت علی کرم اللہ وجہہ سے بغوی نے نقل کیا ہے کہ نیند میں روح نکل جاتی ہے مگر اس کا مخصوص تعلق بدن سے بذریعہ شعاع کے رہتا ہے جس سے حیات باطل ہونے نہیں پاتی(جیسے آفتاب لاکھوں میل سے بذریعہ شعاعوں کے زمین کو گرم رکھتا ہے)۔ اس سے ظاہر ہوتا ہے کہ نیند میں بھی وہ ہی چیز نکلتی ہے جو موت کے وقت نکلتی ہے لیکن تعلق کا انقطاع ویسا نہیں ہوتا جو موت میں ہوتا ہے۔ واللہ اعلم۔
|
Allah fully takes away the souls (of the people) at the time of their death, and (of) those who do not die, in their sleep. Then He withholds those on whom He had decreed death, and sends others back, up to an appointed term. Surely, in this, there are signs for a people who ponder.
[AL-QURAN : Chapter # 39, Verse # 42]
Tafsir al-Jalalayn : God takes the souls at the time of their death, and, He takes, those that have not died in their sleep, in other words, He takes them during sleep. Then He retains those for whom He has ordained death and releases the others until an appointed term, that is, until the time of their death. The one that is released is the soul [that possesses the faculty] of discernment, without which the soul [containing the force] of life is able to remain [temporarily] — but this cannot be the other way round. Truly in that, mentioned, there are signs, indications, for a people who reflect, and then realise that the One with the power to do this also has the power to resurrect — Quraysh, however, never reflected on this [fact].
Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs : (Allah receiveth (men's) souls) Allah takes to Himself the souls of people (at the time of their death) their sleep, (and that (soul) which dieth not (yet) in its sleep. He keepeth that (soul) for which He hath ordained death and dismisseth the rest till an appointed term. Lo herein) in keeping and releasing souls (verily are portents) signs and admonitions (for people who take thought) for people who reflect on this.
Tafsir al-Tustari (Sufi) : God takes the souls at the time of their death, and those that have not died, in their sleep…He said:When God takes the souls (anfus) to Himself, He extracts the luminous spirit (rūḥ nūrī) from the subtle substance (laṭīf) of the dense natural self (nafs al-ṭabʿ al-kathīf). The taking up [of souls] (al-tawaffī) in God’s Book is of three kinds: the first is death (mawt), the second, sleep (nawm), and the third, ascension (rafʿ). Death is as we have just mentioned. Sleep is as [described] in His words: and those that have not died, in their sleep, which means that He also takes unto Himself (yatawaffā) those who have not died, in their sleep (manām). [God also] said, It is He who takes you at night [6:60] meaning, in sleep. Ascension (rafʿ) is mentioned in relation to Jesus , to whom God said, ‘O Jesus, I am gathering you and raising you to Me’ [3:55]. Thus when a person dies, He [God] removes (yanziʿu) from him the subtle substance (laṭīf) of the luminous spiritual self (nafs al-rūḥ al-nūrī) [separating it] from the subtle substance (laṭīf) of the dense natural self (nafs al-ṭabʿ al-kathīf), and by this [luminous spiritual self] he comprehends things (yaʿqilu al-ashyāʾ), and is given the vision (rūʾyā) in the heavenly kingdom (malakūt). However, when a person sleeps, He extracts from him the subtle substance of the dense natural self, not the subtle substance of the luminous spiritual self. Therefore, when the sleeping person awakens, he recovers a subtle breath (nafas laṭīf) from the subtle substance of the spiritual self, for if this were to part from him, it would leave him without motion (ḥaraka), and lifeless (mayyit). Thus, the dense natural self has a subtle substance (laṭīfa) and likewise the spiritual self has a subtle substance (laṭīfa). The life of the subtle substance of the natural self is by virtue of the light of the subtle substance of the spiritual self (nūr laṭīf nafs al-rūḥ). The spiritual life of the subtle substance of the spiritual self (ḥayāt rūḥ laṭīf nafs al-rūḥ) is by virtue of remembrance [of God] (dhikr), just as He has said: rather they are living with their Lord, provided for [by Him] [3:169], that is, they are sustained by remembrance, due to what they attained through the subtle luminous self.
فکر کا بیان
