Surah Baqarah Ayat 6 Roman Urdu

Surah Baqarah Ayat 6 Tarjuma

“Bila shuba jo log kafir hochuke hain (jaise Abu Jahal, Abu Lahab waghaira) inke haq mein yeh baat barabar hai keh aap (ﷺ) inko darayen ya na darayein, woh imaan nahi layenge. (Kyunke ALLAH ko unki is halat ka ilm hai, isliye aap inke imaan ki tama aur ummeed na rakhein. ‘Andhaar‘ ke mana darane aur khaufnak ittelaa’ ke hain).”

Surah Baqarah Ayat 6 Tafsir wa Tashreeh

Quran majeed mein pehle momineen aur muttaqeen ki 5 sifaat bayan kin, uske baad ghair momineen ki sifat bayan kin. Ghair momineen mein se baaz woh hain jinho ne apne kufr ka a’lal ailaan izhaar kiya, mazkoor aS Sadar 2 aayatein inhi ke mutalliq hain. Aur baaz woh hain jinho ne a’lal a’ylaan kufr ke izhaar ki jurrat nahi ki, inhone ba-zahir musalmano se muwafiqat ki aur parde mein kafir hain. Inko Quran ki istelaah mein munafiq kaha gaya hai. Iske baad aane wali 13 aayaton mein munafiqeen ke ahwaal bayan kiye gaye hain aur unki muzammat ki gayi hai. ALLAH ta’ala ne momineen ke baad kuffar ka bayan isliye shuru kiya hai keh shay apni zid se pehchani jati hai. Kyunke kufr imaan ki zid hai. Kuffar daaemi azab mein rehne wale hain aur momineen a’zaab se nijat pane wale hain.

Kufr ka lughwi mana

Lughat mein kufr ka mana hai: kisi shay ko chupana, raat ko kafir kehte hain kyunke woh logon ko chupaleti hai. Kisaan ko kafir kehte hain kyunke who beej ko zameen mein chupa deta hai. Jo shaks nemat ko chupaye aur uska shukr ada na kare uske feil ko kufr aur kufraan kehte hain. Sabse bada kufr ALLAH ki wah’daniyyat ya shariat ya ALLAH ke nabi ki nabuwwat ka inkar karna hai. Quran majeed mein kufr ka lafz kufrane nemat aur kufr billah dono ke liye istemal huwa hai.

Surah Naml, ayat 40: mein kufr ka lafz kufrane nemat aur na shukri ke mana mein istemal huwa hai.

Surah Baqarah, ayat ayat 41: Is aayat mein kufr, kufr bil Quran ke mana mein hai. Jab kafir ka lafz mutlaqan bola jaaye toh isse muta’arif who shaks hai jo wahdaniyyat ya shariat ya nabuwwat ya in teeno ka inkar kare.

Ek ishkaal aur uska jawab

Taruma mein (‘ka Abi Jahalin wa Abi Lahabin wa nahwihimaa’ yani jaise Abu Jahal, Abu Lahab waghaira ) kehkar ek shuba ka jawab dena maqsood hai. Shuba yeh hai keh hum dekhte hain keh tabhleegh e deen ke baad bohat se kafir imaan le aate hain balke tamam sahaba e kiraam aap (ﷺ) ki tableegh ke baad hi imaan laaye hain, phir yeh farmana kaise sahih hai keh aap (ﷺ) darayein ya na darayein yeh imaan nahi laayenge?

Hasil e jawab yeh hai keh isse murad saare kafir nahi hain balke makhsoos aur mehdood woh kafir hain jinke liye Ilm e Ilahi mein taay hai keh yeh aakhir tak imaan nahi laayenge, balke kufr hi par jamey rahenge jaise Abu Lahab wa Abu Jahal waghaira.

Neiz “sawaa-un a’laihim” ka yeh maqsad nahi hai keh ab inko ahkam sunane aur tableegh ki zarurat nahi hai kyunke yeh toh aap (ﷺ) par farz mansabi hai. Chunanche iske baad bhi aap (ﷺ) ne tableegh mauqoof nahi farmayi. Mufassir A’llaam ne isi ke izalay ki taraf ‘falaa taT`mao’u’ se ishara kar rahe hain.

Yani tark e tabhleegh maqsood nahi balke unse tawaqqaa aur ummeed na rakhne ko kaha jaraha hai kyunke ranj o gam ka hasil khilaf e ummeed cheez ka paish aana hota hai. Aur Ambiya (ﷺ) ke quloob chunke shafqat wa rahmat se labrez hote hain. Woh agar ghaayat mohabbat wa shafqat mein kisi se imaan ki ummeed qayam karlein toh phir uska khilaf hone se kis qadar a’Zeem aur na-qaabil e bardasht sadma unko hota hoga isliye yahan a’tedaal fi tableegh ki taleem dena aur ranj o sadmay se bachana maqsad hai.

Tableegh ka faida

Magar iska matlab nahi hai keh ab inko tableegh bhi na kijiye aur aap (ﷺ) ke liye tableegh karna be-faida, ya bekar feil hai. Halanke aap (ﷺ)  ke liye ajr o sawab ka faida barabar aur hamesha ke liye hai. Isiliye ‘sawa-un a’laihim‘ farmaya gaya hai. ‘sawa-un a’laik‘ nahi farmaya gaya. Hasil yeh hai keh tableegh aap ke haq mein mufeed hai magar un kafiro ke liye bekar hai.

Be-Imaan ka ilzam Khuda par nahi Bandon par hai

‘Laa yu`minoona‘ par yeh shuba nahi karna chahiye keh jab ALLAH hi ne unke imaan na laane ka farma diya hai toh uski khabar ke khilaf hona chunke na-mumkin hai. Is liye imaan na laane mein ab inko ma’zoor samajhna chahiye aur inpar kuch ilzam nahi hai.

Toh haqeeqat yeh hai keh yeh farmana aisa hi hai jaise koi doctor kisi khatarnaak mareez ko dekhkar uski marne ki peshangoyi karde aur woh mareez uske kehne ke mutabiq marjaye toh isse doctor par koi ilzam nahi aayega. Yeh nahi kaha jayega keh doctor ke kehne se woh margaya, agar na kehta toh na marta. Balke kaha yehi jayega keh khud doctor ka yeh kehna mareez ki halat ke paish e nazar tha jo sahih nikla. Isi tarah yahan ALLAH ke ilm wa khabar ko unki be-imaani aur bad-h’aali ka sabab nahi kaha jayega. Balke khud unki harakaat e na-shaa-ista aur bad a’mali wa be-imaani ko ALLAH ki khabar ka sabab qarar diya jayega yani unki bad haali ka andaza karke ALLAH ta’ala ne khabar di thi jo sahih nikli.

Jinka imaan na laana muqaddar hochuka hai unko tabhleegh karne ki wajeh?

Agar yeh suwal ho keh jab kuffar tableegh ke bawajud Islam qubul nahi karenge toh phir unko tableegh karne ka kya faida hai? Iska jawab yeh hai keh agar inko tableegh na ki jaaye toh mumkin hai woh qayamat ke din yeh u’zr paish karein keh humko tableegh hi nahi ki gayi, hum Islam kaise laate? Lihaza inpar hujjat tamam karne ke liye inko tableegh ki gayi.

Dosra jawab yeh hai keh woh Islam qubool karein ya na karein inko tableegh karne se RasoolALLAH ko baher-haal sawab hasil hoga.