Tawakkul

Yeh kitab un doosri kitabon se mukhtalif hai jinhein pichhle chand saalon mein mujhe likhne ka sharaf mila. Is ka sabab yeh hai ke yeh is mauzu par koi ilmi ya akademik kitab nahi. Abwaab ke bunyadi mafhoom ka ta’aruf karane ke baad, kitab Qur’ān aur Sunnah mein bayan kiye gaye waqiat par mabni maazi ke waqiat sunane ke ek amali andaaz mein aage barhti hai.

Apni pyari walida ke naam, jo meri sab se badi hausla-afzai karne wali hain aur jin ki duaen zindagi ke toofanon ke darmiyan mujhe sambhale rakhti hain. Aap ki muhabbat aur himayat ka shukriya. Allah Ta’ala aap ko hamesha sehat aur barkat ata farmaye.

Apni mehboob biwi Salma Mehtar ke naam, jinhon ne mera Ramadhān itna pur-sukoon bana diya ke main yeh kitab jald mukammal kar saka. Allah Ta’ala aap ke har qadam par aap ko sukoon aur barkat ata farmaye.

Apne bachon Muhammad Hassaan Khan, Farhath Faatimah Khan, Hanzalah Khan aur Zuhayr Bayat ke naam. Allah Ta’ala is kitab ko aap sab ke liye hidayat ka zariya banaye, is aarzi zindagi mein aap sab ki hifazat farmaye, aur aap sab ko Huzoor Muhammad ﷺ ke uswah-e-hasanah se rehnumai hasil karne ki taufeeq de.

Islāmic Lifestyle Solutions mein mere saathiyon aur bhaiyon, Hadhrath Allāmah Mufti Omar Dawood, Hadhrath Allāmah Moulana Saleh Joosab Arbee aur Hadhrath Allāmah Mufti Moin Moeeni, aap sab ki hamesha ki himayat ka shukriya. Allah Ta’ala aap sab ko barkat ata farmaye aur is khoobsurat deen ki khatir aap ki koshishon ko qabool farmaye.

Allah Ta’ala bhai Shiraz Gany aur un ke business partner Abdul Hakeem Ilo ko is kitab ko waqf ki surat mein sponsor karne par bharpoor ajr ata farmaye. Allah Ta’ala Abdul Hakeem Ilo ke walidain, Tajudeen Ilo aur Jamilat Adebisi, ko bakhsh de, unhein Jannat ke baaghon mein buland maqam ata farmaye, aur hamare tamam marhoomeen ki maghfirat farmaye.

Is kitab ka maqsad qari ko un logon ke waqiat par ghaur karne ki targheeb dena hai jinhon ne Allah Ta’ala par apna bharosa qaim rakha. Un ke saamne faisle kitne hi mushkil aur halaat kitne hi sakht kyun na rahe hon, woh apne pukhta yaqeen ki wajah se in aazmaishon par ghalib aaye ke Allah, jo sab se zyada Reham farmane wala hai, kisi insaan par aisi mushkil nahi dalta jise woh bardasht na kar sake, bashart-e-ke woh neki ikhtiyar kare aur Allah par bharosa rakhe.

Hamare sponsors ki tarah, jo Allah Ta’ala par bharose ka zaati yaqeen rakhte hain, unhein Qur’ān mein tawakkul ke mauzu par nazil hone wali pur-umeed ayaat, khaas taur par Surah At-Talāq ki ayaat, se tasalli mili hai. Is kitab mein in ayaat ki wazahat ki gayi hai.

Meri niyyat hai ke tawakkul ka yeh paigham zyada se zyada logon tak pohanche. Is liye yeh kitab sab ke liye jari sawab ka zariya banne ki niyyat se pesh ki ja rahi hai. Barah-e-karam ise jitne zyada logon tak mumkin ho pohanchayein, taake Qur’ān aur Sunnah se hasil ki gayi in samajhdari bhari baaton se log mutasir hon, unhein hausla mile aur un ki zindagi buland ho.

Kitab ki farokht se hasil hone wali net aamdani AWQAF SA mein waqf fund ke liye lagayi jayegi. Is sarmaye se hasil hone wali aamdani mustaqbil mein meri aur doosre musannifeen ki un kitabon ki madad ke liye istemal hogi jo insaniyat ko hidayat aur hausla dene ke liye likhi jayengi. Kitab ke electronic nuskhe muft faraham kiye jayenge. Jo log is kitab se mutasir honge unhein waqf mein hissa de kar mustaqbil ki nashriyat ke jari sawab mein shareek hone ka mauqa milega.

Main Allah Ta’ala ki bargah mein dua karta hoon ke woh is kaam ko qabool farmaye aur ise mere Musalman bhaiyon aur behnon ke liye tareeki ke zamane mein umeed ka chiragh aur rehnumai ki roshni bana de. Allah kare ke yeh kitab zindagi ke is safar mein unhein sukoon ata kare.

Shaykh Faheem - Co-Founder aur Head of Da’wah, Media, Education & Publications Departments, Islāmic Lifestyle Solutions

27 Ramadhān 1441 - 20 May 2020

بِسْمِ اللهِ تَوَكَّلْتُ عَلَى اللهِ

“Allah ke naam se main shuru karta hoon aur usi par apna poora bharosa rakhta hoon.”

Allah Ta’ala par bharosa ek momin ke liye saans lene jitna aasaan hona chahiye. Is ke bawajood imaan ka da’wa karne wale bahut se log Allah ke siwa har cheez par bharosa rakhne ko zyada tayyar nazar aate hain. Aur jab halaat un ki tawaqqo ke mutabiq nahi hote to woh achanak Allah ki marzi par sawal uthane lagte hain.

Tawakkul ka matlab Allah Ta’ala par apna poora bharosa rakhna hai. Lekin tawakkul ka yeh matlab hargiz nahi ke kyunke Allah Ta’ala sab kuch dekhne wala aur har cheez par qadir hai, is liye insaan pahad ke kinare par khara ho kar baghair kisi sahare ke neeche kood jaye aur yeh umeed rakhe ke Allah us ka girna rok lega. Tawakkul ka yeh ghalat tasavvur hai.

Balke tawakkul yeh hai ke insaan poori tayyari kare, apni tamam koshishen karne ke baad is baat par bharosa rakhe ke agar woh natija Allah Ta’ala ki marzi mein hai to zaroor pesh aayega. Aur agar poori duniya kisi kaam ke liye har mumkin mansuba bana le, lekin woh anjaam Allah Ta’ala ki marzi mein na ho, to tamam waqt, mehnat aur maal lagane ke bawajood woh hargiz pesh nahi aayega.

Tawakkul yeh nahi ke jab insaan ka socha hua mansuba us ke mutabiq poora na ho to woh naraz aur ghusse mein aa jaye. Nahi! Tawakkul yeh hai ke insaan is yaqeen ke saath safar kare ke mansuba bandi mein apni har mumkin koshish karne ke bawajood Allah ka mansuba sirf behtareen mansuba nahi, balke wahi wahid mansuba hai jo poora ho kar rahega. Is liye us mansube ke anjaam ko qabool karna chahiye, kyunke Allah behtar jaanta hai. Woh tamam makhlooq ki mahdood hudood se pare hai aur hamari raah ki rehnumai ke liye sab se munasib Faisla Farmane Wala hai.

Tawakkul ko hum apni nazar ke mutabiq aasani se ghalat samajh sakte hain. Is liye Allah ke mansube ke saamne sar jhukane ke liye durust tasavvur ki ahmiyat nihayat zyada hai. Agar hum aisa na karein to andarooni roohani shikast paida ho sakti hai, jis ke natije mein imaan ke baare mein hamara zahiri rawaiya kamzor pad sakta hai.

Tawakkul ka ek hissa Allah ki taraf se aane wale faisle ko qabool karna aur us ka shukr ada karna hai, kyunke yeh qabooliyat Allah ki marzi ke saamne hamari farmanbardari ka izhar hai.

Nabi-e-Kareem ﷺ ne tawakkul ko samajhne ke liye bunyadi tareeqa nihayat saadah alfaaz mein bayan farmaya:

عَنْ أَنَسِ بْنِ مَالِكٍ رضي الله عنه، قَالَ: قَالَ رَجُلٌ: يَا رَسُولَ اللهِ، أَعْقِلُهَا وَأَتَوَكَّلُ، أَوْ أُطْلِقُهَا وَأَتَوَكَّلُ؟ قَالَ رَسُولُ اللهِ ﷺ: اعْقِلْهَا وَتَوَكَّلْ

Sayyiduna Anas ibn Mālik ^{رضي الله تعالى عنه} bayan karte hain ke ek shakhs ne arz ki: “Ya RasoolAllah ﷺ! Kya main apne oont ko baandh kar Allah par bharosa karun ya use khula chhor kar Allah par bharosa karun?” Huzoor ﷺ ne farmaya: “Use baandho aur Allah par bharosa karo.”¹

Is riwayat se milne wala anmol sabak yeh hai ke agarche humein Allah Ta’ala par bharosa rakhne ka hukm diya gaya hai, lekin hum Allah ki ata karda aqal ko bekaar nahi chhor sakte aur na hi ghaflat se kaam le sakte hain. Humein zimmedari ke saath poori koshish karni hogi. Warna Allah Ta’ala hamari zindagi ke ghalat faislon ka bahana ban jayega. Is mauzu se na-waqif bahut se log apni zindagi mein pesh aane wali bad-haali ka ilzam Allah Ta’ala par rakh dete hain, halanke haqeeqat yeh hoti hai ke unhon ne khud zaroori koshish nahi ki.

Tawakkul yeh nahi ke hum apne ghar ke darwaze choron ki makkar nazron ke liye khule chhor dein aur phir yeh soch kar so jayein ke Allah hamari hifazat karega. Yeh ghair-mantiqi baat hai, kyunke Islām aisa tarz-e-zindagi hai jo imaan aur aqal dono par qaim hai.

Misaal ke taur par jin mulkon mein jurm ki sharah zyada ho, wahan agar hamare paas wasail hon to aqalmandi ka taqaza yeh hai ke hum alarm ka nizam lagayein aur phir Allah Ta’ala se apni hifazat ki dua karein.

Tawakkul yeh bhi nahi ke wabai marz ke daur mein zaroori hifazati ehtiyat ke baghair quarantine zone mein dakhil ho jayein aur phir kahen: “Allah mere saath hai, is liye mujhe koi beemari nahi lag sakti.” Yeh nihayat ghalat soch hai, jaisa ke yeh riwayat wazeh karti hai:

خَرَجَ عُمَرُ بْنُ الْخَطَّابِ رضي الله عنه إِلَى الشَّامِ، فَلَمَّا بَلَغَ سَرْغَ بَلَغَهُ أَنَّ الْوَبَاءَ وَقَعَ بِالشَّامِ، فَأَخْبَرَهُ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ رضي الله عنه أَنَّ رَسُولَ اللهِ ﷺ قَالَ: إِذَا سَمِعْتُمْ بِهِ بِأَرْضٍ فَلَا تَقْدَمُوا عَلَيْهِ، وَإِذَا وَقَعَ بِأَرْضٍ وَأَنْتُمْ بِهَا فَلَا تَخْرُجُوا فِرَارًا مِنْهُ

“Umar ibn Al-Khattāb ^{رضي الله تعالى عنه} Shām² ki taraf rawana hue. Jab woh Sargh naam ki jagah par pohanche to unhein maloom hua ke Shām mein wabaa phail gayi hai. Abdur Rahmān ibn Awf ^{رضي الله تعالى عنه} ne unhein bataya ke Allah ke Rasool ﷺ ne farmaya: ‘Jab tum kisi zameen mein wabaa phailne ki khabar suno to wahan dakhil na ho, aur agar wabaa kisi aisi zameen mein phail jaye jahan tum maujood ho to us se bhaagne ke liye wahan se na niklo.’” Is par Umar ^{رضي الله تعالى عنه} Sargh se wapas laut aaye.³

Yeh riwayat wazeh karti hai ke jab wabaa phail jaye to logon ko aam aqal istemal karni chahiye. Agar woh mutasira ilaqe mein pehle se maujood hon to unhein wahan reh kar beemari ke phailao ko rokna chahiye. Aur agar woh abhi aisi jagah nahi pohanche jahan wabaa phaili ho to unhein wahan dakhil hone se bachna chahiye, kyunke is se beemari lagne ka khatra hoga.

Nabi-e-Kareem ﷺ ne humein yeh nahi sikhaya ke sirf momin hone ki wajah se koi aafat ya beemari humein kabhi nahi pohanch sakti. Is liye tawakkul ka ek hissa aqalmandi se kaam lena aur zaroori ehtiyati tadabeer ikhtiyar karna bhi hai, jabke saath hi yeh yaqeen qaim rahe ke jo kuch hamare ikhtiyar se bahar hai Allah Ta’ala us ka behtareen intezam farmayega.

Isi bunyaad par is kitab ke abwaab Qur’ān mein bayan kiye gaye un waqiat par mabni hain jo Allah par tawakkul rakhne walon ke muntazir anjaam ke amali pehlu samne late hain.

تَوَكَّلْتُ عَلَى اللهِ

“Main Allah par bharosa karta hoon.”

“Jab insaan anjaani jagah mein bhatak raha ho to zara si bhi rukawat saamne aa jaye to woh aasani se uljhan ki khai mein ja girta hai. Insani fitrat hi aisi hai ke hamara ghabraya hua zehan chhoti si baat ko pahaad bana deta hai. Yeh saari bechaini, pareshani aur fikr ek saadah raaste ki rehnumai se hamari na-waqfiyat ki wajah se hoti hai.”

Tum ek raaste par ho...tumhein maloom nahi ke woh kahan le jata hai. Sirf itna maloom hai ke yeh ek raasta hai, aur is ka matlab hai ke kisi ne ise zaroor banaya hoga, hai na? Ab tum kya karte ho? Tum apne safar mein rehnumai ke liye nishaniyan dhoondte ho, yeh jaante hue ke zara si ghalat samajh ya ghalat andaza tumhein anjaani aur pur-khatar raah par le ja sakta hai. Is liye ehtiyat sab se zaroori hai!

Jab safar aage barhta hai aur nazar aane wale signboards tumhein batane lagte hain ke manzil qareeb hai, to achanak tumhein traffic barhta hua nazar aata hai. “Uff!” ab yeh tumhari zubaan par aane wala mamool ka jumla ban chuka hai, goya safar ke dauran tumhara tasbih hai. Tum khamoshi se sochte ho ke manzil ki taraf jaate hue ek aur rukawat saamne aa gayi.

Is waqt tum samajh nahi paate ke itni zyada deri kyun ho rahi hai. Na-jaanne ki bechaini tumhari be-sabri ko aur barha deti hai aur pareshani mein izafa hota hai. Aakhirkar tum dekhte ho ke traffic police ne naka laga rakha hai, shayad is liye ke woh yeh jaanch kar rahe hain ke koi driver qanoon ki khilaf-warzi to nahi kar raha.

Tum foran pareshan ho kar un tamam mumkin wajahoon par ghaur karne lagte ho jin ki wajah se tum mushkil mein phans sakte ho. Tumhein khayal aata hai ke shayad tumhari gaari ke tyres roadworthy qawaneen ke mutabiq nahi. Jab tumhari gaari police ke naka ke qareeb pohanchti hai to tumhari pareshani aur barh jati hai. Tum dil hi dil mein dua karte ho ke police tumhein rok na le.

Ab jab traffic rengta hua aage barh raha hai, sab se aage khara afsar tumhein batata hai ke naka mamool ki jaanch ke liye nahi lagaya gaya. Balke raasta band hai, kyunke pahari raaste ke dono taraf ki pahariyon se mitti khisakne ka khatra hai aur wahan safar karna mehfooz nahi.

“Aaaah!” tumhare andar se cheekh nikalti hai. Lekin afsar tumhein tasalli deta hai ke ek aur raasta maujood hai. Agar tum us ki khaas hidayaat par amal karo to yeh badla hua raasta tumhein waqt par manzil tak pohancha dega. Afsar tumhein kaghaz par pehle se tayyar kiya hua raasta deta hai, taake tum aage maujood naye raaste par aasani se safar kar sako.

Isi lamhe pehle ki bechaini aur pareshani aahista aahista kam hone lagti hai. Ibtida mein hidayaat wazeh nahi thin, lekin jab tum unhein samajh lete ho to is an-jaane raaste par tumhari nihayat madad karti hain. Tumhein khabar bhi nahi hoti aur tum apni manzil par salamati ke saath pohanch jate ho. Tum kamyab ho gaye!

Jab tum apne ma’roof raaste par dakhil hote ho to radio ki awaaz tez kar dete ho. Khabar sunane wala kehta hai: “Tabah-kun mitti khisakne se gaari chalane wale dab gaye!” Usi lamhe tumhein ehsaas hota hai ke tum bhi un logon mein shamil ho sakte the. Tum usi raaste par ho sakte the jab mitti khiski aur tum bhi us ke neeche dab sakte the.

Lekin un logon ki door-andeshi ki wajah se jo tum se behtar jaante the, aur afsaron ko tumhein khabardar karne ke liye bhejne ki wajah se, tum mehfooz ho! Yeh sab is liye hua ke tum ne nizam par bharosa kiya.

Is kahani ka raasta us duniya ki misaal hai jismein hum rehte hain. Insaan hone ki haisiyat se hum raaste par is liye bharosa karte hain ke humein maloom hota hai ke ise mahiron, jaise construction engineers, ne banaya hai. Unhon ne ilaqe ka naqsha tayyar kiya aur hamari aasani ke liye behtareen aur saadah raaste muhayya kiye.

Isi tarah Allah Ta’ala ne yeh zameen hamare rehne ke liye banayi. Jaise paidal ya gaari mein safar karne wala raasta humein kisi khaas manzil tak le jata hai, isi tarah is zindagi mein hum jo raaste ikhtiyar karte hain woh hamare waqt ke anjaam ka faisla karenge. Lekin ek ghalat mod nuqsan-deh asraat paida kar sakta hai aur humein tabaahi ki taraf le ja sakta hai.

Farq sirf yeh hai ke hum pahad tod kar raaste banane wale insaanon par badi aasani se bharosa kar lete hain, lekin jis Allah ne har cheez ko adam se wujood mein laya woh humein apne upar bharosa rakhne ka hukm deta hai. Usi ne hamare liye raaston ko musakhkhar kiya, phir bhi hum us ki hikmat aur qudrat par sawal kyun uthate hain? Kya us ne hamare liye raaston ko musakhkhar nahi kiya?

سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَٰذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ وَإِنَّا إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ

“Aur kaho: ‘Paak hai woh jis ne is sawari ko hamare qabze mein diya, warna hum ise qabu mein lane wale na the. Aur beshak humein apne Rab hi ki taraf laut kar jana hai.’”⁴

Sirf hamare safar ke liye raaste hi musakhkhar nahi kiye gaye, balke Allah Ta’ala ne hamari aasani ke liye samandar bhi musakhkhar kiye:

وَهُوَ الَّذِي سَخَّرَ الْبَحْرَ لِتَأْكُلُوا مِنْهُ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُوا مِنْهُ حِلْيَةً تَلْبَسُونَهَا وَتَرَى الْفُلْكَ مَوَاخِرَ فِيهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ

“Aur wahi hai jis ne tumhare liye samandar ko musakhkhar kiya, taake tum us mein se taaza gosht khao, us mein se zevar nikaalo jo tum pehente ho, aur tum dekho ke kashtiyan us mein pani ko cheer kar chalti hain, aur taake tum us ka fazal talash karo aur shukr ada karo.”⁵

Jab insaanon ne sanat ka bara daur shuru kiya to unhon ne rehnumai ke liye sitaron ke mutabiq apne raaste banaye. Lekin kya unhon ne in sitaron ko paida kiya tha? Hargiz nahi! Allah Ta’ala ne hamari itni parwah farmayi ke us ne sirf hamare liye raaste hi musakhkhar nahi kiye, balke hamare faide ke liye sitaron ka nizam bhi banaya taake hum raah paa saken. Us ne is nizam ko raah dikhane wali nishaniyon se mazboot kiya, jaisa ke Qur’ān mein hai:

وَعَلَامَاتٍ ۚ وَبِالنَّجْمِ هُمْ يَهْتَدُونَ

“Aur nishaniyan banayin, aur sitaron se woh raah paate hain.”⁶

Isi tarah raaste par safar hamari zindagi ke tajurbaat ki misaal hai. Yeh safar hamare aamaal ki bina par kamyab ho sakta hai, aur is par is baat ka asar hota hai ke hum ne nafa-bakhsh ilm hasil kiya ya nuqsan-deh ilm.

Pur-khatar safar mein be-naqsha an-jaana raasta hamesha na-maloom imkanaat ki wajah se bechaini paida karta hai. Aur jab humein aage ke khatraat se khabardar karne ke liye koi afsar bheja jata hai to hamara aam jawab ghusse bhari “Uff!” hota hai. Un lamhon mein, jab khabardar karne wale hamari behtari chahte hain, hamari khudgharz khwahishat humein andha kar deti hain, kyunke agar hum un tanbeehat par amal karein to humein kai “takleefon” ka saamna karna padega.

Upar ki misaal mein naka woh rukawat tha jis ne andazon par mabni be-maqsad sochon ka silsila shuru kar diya. Us waqt tumhare zehan mein sirf apne faide ya nuqsan se mutalliq khayalat aa rahe the. Jab afsar ne wazeh kiya ke woh tumhari jaan bachane ke liye wahan maujood hai, aur saath tumhein qadam ba qadam raasta dikhane wali likhi hui hidayaat dein, tab tumhein samajh aaya ke tumhari ghalti sirf ghalat soch thi.

Insaan bilkul isi tarah bartao karta hai jab us ke mansube mein khalal dalne wali koi rukawat saamne aa jati hai. Us ki nazar “ma’roof ki hudood tak mahdood” hoti hai, jabke Allah Ta’ala ka ilm be-hadd, be-intiha aur mahdoodiyat ke daire se bahar hai. Isi liye Allah humein un aane wale khatraat se khabardar karta hai jo us ke farman par amal na karne ki surat mein paida ho sakte hain.

Jab insaan anjaani jagah mein bhatakta ho to zara si bhi rukawat us ke saamne aa jaye to woh aasani se uljhan ki khai mein ja girta hai. Insani fitrat hi aisi hai. Hamara ghabraya hua zehan chhoti si baat ko pahaad bana deta hai. Yeh saari bechaini, pareshani aur fikr ek saadah raaste ki rehnumai se hamari na-waqfiyat ki wajah se hoti hai.

Be-tareeq raaste ki mushkil ka hal, aur safar ke dauran chhoti chhoti rukawaton se bachne ka tareeqa, ek mukammal naqsha-e-raah hasil karna hai.

Yahan naqsha-e-raah se murad woh ilahi hidayat hai jo insaniyat ko aage ke raaste par chalne ke liye bheji gayi hai. Is mein di gayi hidayaat par amal na sirf manzil, yani Jannat, tak mehfooz pohanchne ka zariya hai, balke yeh hidayat apne qabze mein rakhne wale ko chhote raaste bhi dikha sakti hai aur naqshay mein maujood aisi kunjiyan bhi dikhati hai jinhein woh log nahi samajh sakte jo is Kitab ke ilm se na-waqif hain.

Guzishta baat par ghaur karein to safar tawakkul ya bharose se shuru hota hai. Raaste mein aage barhte hue tawakkul hamari aankhen kholta hai taake hum Raasta Banane Wale ki hikmat samajh saken ke us ne raah mein nishaniyan kyun rakhi hain. Yeh nishaniyan rehnumai aur tanbeeh karti hain aur humein munasib raftaar barqarar rakhne mein madad deti hain.

Bahut tez chalo ge to hadsa ho sakta hai! Bahut aahista chalo ge to doosron ke safar mein rukawat banoge. Is liye darmiyani raasta ikhtiyar karo:

وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا

“Aur isi tarah hum ne tumhein darmiyani ummat banaya...”⁷

Zindagi ke raaste par tawakkul ko samajhne mein sab se badi rukawat yeh hai ke humein is raah ki manzil ka ilm nahi hota, phir bhi hum is bharose par chalte jate hain ke raasta banane wale behtar jaante hain. Lekin jab Allah Ta’ala humein batata hai ke wahi hai jis ne har cheez ko adam se wujood mein laya, to hamari itaat usi ke liye honi chahiye. Afsos ke hum Khaliq ki qudrat ke bajaye insaanon ki banayi hui cheezon par zyada bharosa karte hain.

Islām mein tawakkul ka mafhoom bhi yahi hai: Allah par ek aise Master Planner ke taur par bharosa rakhna jo hamari rehnumai kar raha hai. Raaste ki jin cheezon ko hum rukawat ya speed bump samajhte hain, haqeeqat mein woh hamari raftaar durust karne, humein aage ki chot se bachane aur sab se aham baat, is raaste ke musafiron ki roadworthiness parakhne ke liye rakhi gayi hain.

Is raaste ke sab se bade afsar ki hum se ek hi darkhwast hai. Woh koi shandaar gaari nahi maangta, balke apni badshahi aur azmat ke saamne itaat, aur har maamle mein apni hikmat par tawakkul chahta hai. Agar yeh tamam shartein poori ho jaen to woh hamare safar ka anjaam aise shandaar tareeqe se kar sakta hai jo hamari soch se bhi bahar ho.

Lekin humein makkar Shaytaan se hoshiyar rehna hai jo seedhe raaste, Sirāt Al-Mustaqīm, par mominon ke liye ghaat laga kar baitha hai. Shaytaan ke gumrah-kun waswason ko ijazat na do ke woh hamare shak-zada dilon ki gehraiyon mein imaan ko kamzor kar dein. Balke hamara tawakkul aise atal imaan aur Allah par aise bharose ki bhatti mein dhalna chahiye ke aag bhi dushman se dost ban jaye, jaisa ke Huzoor Ibrāhīm ^{عليه السلام} ke waqie mein nazar aata hai. Is par Bab Panjum ke “Aag aur Barf” naam ke section mein baat hogi.

Allah Ta’ala hamare Aakhirat ke safar ko ilahi hidayat se bhar de!

تَوَكَّلْتُ عَلَى اللهِ

“Main Allah par bharosa karta hoon.”

Bahut se log aaj ke is jadeed daur mein yeh maan'ne se chook jaate hain ke kabhi kabhi jo raasta tumhare liye tayyar kiya gaya hota hai, us se bach nikalna mumkin nahi hota. Aur jitna tum apni qismat se bhaagte ho, utna hi us ki taraf badhte chale jaate ho, kyunke Allah Ta'ala ka nizaam aisa hai ke woh humein ghooma-phira kar usi nuktay par le aata hai, aur humein ehsaas bhi nahi hota. Hum qanoon ke mutabiq chalte hain, lekin qawaneen usi ki tabedari karte hain!

“Woh har naye paida hone wale ladke ko khatam kar do!” hukm tha us hukmaran ka, jab us ke waziron ne use apni nasal se taluq rakhne wale ek ladke ke baaray mein peshgoyi sunai jo us ke zawaal ka sabab banta. Yoon us daur ka bara qatl-e-aam shuru hua, aur hukmaran ka ‘mansuba’ amal mein aa gaya. Us ki man'tiqe behas se baala thi, aur us ke aadmi us ke hukm par itne be-reham ban kar kaam kar rahe the ke maasoom bachchon aur un ke walidain par bhi taras na aaya.

Hamilah aurton ko khabardaar kar diya gaya ke agar un ke haan ladka paida hua to bachcha qatl kar diya jayega. Is khabar ke sadmay ne us zamane ki maon ko itna dahshat-zada kar diya ke woh apne beton ki muskurahat se aane wali garmiyon ka tasawwur karne ke bajaye sirf sardi ki thandi hawaon ko apni reedh ki haddi mein utarta mehsoos karti thin. Yoon walidain ko is baat ka samna karna pada ke un ke maasoom bete bina kisi wajah ke qatl kiye ja sakte the.

Aisi hi ek maa ne us khauf ke liye tayyari shuru kar di, aur bachcha janam dene ke waqt, hamilgi ke mushkil mahino aur dard ke kai ghanton se guzarte hue, ek sargoshi ne udaas khabar di: “Ladka hua hai!” Aankhon mein aansu liye, aur apne bachche ke muntazir anjaam ko jaante hue, us ne Allah se dua ki aur apna muqaddama pesh kiya.

Allah Ta’ala mazloom ki pukaar sunta hai, aur yoon us ne use ek hal ilham ki shakal mein diya: “Use daryaa mein daal do, lekin is se pehle use doodh pilao.”

Tum soch sakte ho, yeh bhala kaisa hal hua? Kahani ki us aurat ki soorat-e-haal aisi thi ke ladka paida hona khud ek badi pareshani ban chuka tha. Is liye, apni bechaini mein us ne Allah se dua ki, kyunke woh apna bachcha khone wali thi, aur hal kya tha? Phir bhi bachcha khona hi tha?

Zehni andazay se dekhain to is par aitiraz karna asaan hai, kyunke hum apni nazar ko kahani ke sirf ek pehlu tak mehdood rakhte hain. Dekho, tawakkul yeh nahi ke insaan Allah ki taraf rujoo kare aur phir us ke hukm par sawal uthaye. Balki tawakkul yeh hai ke insaan Allah ki taraf is yaqeen ke saath jhuke ke Allah ka ilm hamare ilm se be-hisaab zyada hai, aur jab hamari nazar mukhtalif rukawaton se ‘band’ ho jati hai, to us ka ilm har us cheez se aage hota hai jo hamari dekhne ki salahiyat ko dhundla karti hai. Is liye wahi hamari rehnumai ke liye sab se behtar jagah par hai, aur chahe yeh baat humein kitni hi na-munasib lage, wohi ek Zaat hai jo qawaneen ki us had se bahar hai jo hamari harkat ko muqayyad karti hai, kyunke woh sab qawaneen ka malik aur hukmaran hai!

Ab Huzoor Musa ^{عليه السلام} ki walida ka qissa dekho. Unhein us ‘badi udaas’ soorat-e-haal mein daal diya gaya tha jahan woh is khauf mein apni hamilgi guzarti thin ke agar ladka hua to bachcha barbaad kar diya jayega. Fir’aun ne is saal paida hone wale tamaam nar bachchon ko qatl karne ka sakht hukm diya tha, us khwab ke khauf se jo us ne dekha tha aur jis mein ishara tha ke Palestine ki zameen se aane wala ek ladka us ki sakht hukmarani ka anjaam banega.

Fir’aun ne badi bareeki se mansuba bandi ki, lekin use yeh samajh na aaya ke ek maa apne bachche ki salamati ke liye usi Zaat se dua kar rahi thi jo waqai ibadat ke laayiq hai.

Allah Ta’ala ne use ilham farmaya:

وَأَوْحَيْنَا إِلَىٰ أُمِّ مُوسَىٰ أَنْ أَرْضِعِيهِ ۖ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ وَلَا تَخَافِي وَلَا تَحْزَنِي ۖ إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ

“Aur humne Musa ki walida ki taraf wahi ki ke use doodh pilao; phir jab tum us ke baare mein khauf karo to use daryaa mein daal do aur daro nahi aur gham na karo. Yaqeenan hum use tumhari taraf lauta denge aur use rasoolon mein se bana denge.”⁸

Tasawwur karo, yeh kitne yaqeen, kitne aitmaad aur kitne tawakkul ki misaal thi jo us ne Allah Ta’ala par kiya ke is mansube par amal kare? Yeh woh lamha tha jahan hal bhi masle jitna hi bura lag raha tha. Yeh woh soorat-e-haal thi jise sirf zaahiri soch rakhne walay log ‘dono taraf se nuqsaan’ kahenge. Ah! Lekin yahi to woh baat hai jo Allah ke mansube par yaqeen na rakhne walay kehte hain. Is liye yeh bab qari ke samne tareekh ka sab se bara bharosa pesh karta hai.⁹

Jo shakhs apna bharosa aur tawakkul Allah Ta’ala par rakhta hai, woh har soorat-e-haal ko ‘win-win’ samajhta hai, kyunke asal mein har cheez Allah ki marzi ke mutabiq hoti hai aur hum us ke faislay ke aage sar jhuka dete hain, chahe soorat-e-haal achi ho ya buri.

Kahani par dobara nazar daalo to Huzoor Musa ^{عليه السلام} ki walida ko sirf daryaa mein bachcha daalne ka hukm nahi diya gaya tha! Nahi! Allah Ta’ala Al-Hakīm hai, yani Hikmat wala, aur is liye us ke mansube mein badi hikmat hoti hai. Us ne pehle bachche ko doodh pilane ka hukm diya, aur jab use khauf hua ke Fir’aun ke sipahi qareeb aa sakte hain ya soorat-e-haal zyada khatarnaak ho sakti hai, tab use apne pyaare bachche ko daryaa mein daalna tha.

Is doodh pilane ke hukm mein do badi hikmaton ke moti chhupe hue the. Ek par bab ke aage chal kar guftagu hogi; doosri ko samajhne ke liye khud soorat-e-haal par ghaur karna hoga, jo yaqeenan bahut sakht rahi hogi. Socho: sipahi naye paida hone walon ko dhoond rahe hain, aur naye paida hone wale bachche se yeh umeed bhi nahi ki ja sakti ke woh soorat-e-haal ko samjhe, kyunke woh abhi duniya mein aaya hi tha. Aisi soorat mein maa ke do bunyadi masail the. Pehla aur sab se zahir masla bachche ki hifazat tha, aur doosra use chhupa kar rakhna tha. Lekin naya bachcha kisi bhi waqt ro sakta hai, aur use lapet kar khamosh rehne ko kaha nahi ja sakta. Is liye jab sipahi qareeb hote, bachche ki hifazat ka behtareen zariya yeh tha ke use doodh pilaya jaye. Jab bachcha doodh pi raha hota hai to sipahiyon ki maujoodgi ke dauran woh khamosh rehta hai, aur maa ko apne bachche ki hifazat ka behtar mauqa mil jata hai. Allah Ta’ala ke hukm mein aisi hikmat hai jo us ki kitaab ki aayaat par ghaur o fikr karne walon par zahir hoti hai. Yeh us ke mansube mein maujood foran samajh aane wali hikmat ka moti hai.

Yoon hua ke use apne bachche se juda hona pada, aur Allah ke waade par ke woh use ‘lauta dega’, us ne woh kaam kiya jo bahut kam maayein kar paati hain: us ne apne bachche se zyada Allah par bharosa kiya!

Apni is qadr wahm-zada soorat-e-haal ki wajah se ke kahin Israiliyon ke ek ladke ke haath se us ki hukmarani ulat na di jaye, Fir’aun ne aise mutaaddid waqeaat ka silsila chala diya jo maasoom nar bachchon ke qatl par khatam hua. Natija yeh hua ke Musa ki walida ke paas Allah se dua karne ke siwa koi raasta na bacha, aur Fir’aun ki mansuba bandi bachche ko kis taraf le gayi?

فَالْتَقَطَهُ آلُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوًّا وَحَزَنًا ۗ إِنَّ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا كَانُوا خَاطِئِينَ

“Phir Fir’aun ke ghar walon ne use utha liya, taake woh un ke liye dushman aur gham ka sabab ban jaye. Beshak Fir’aun, Haman aur un ke lashkar khata-kar the.”¹⁰

Wohi bachcha jise hukmaran door rakhna chahta tha, ab us ke darwaze par tha, aur apne saare da’we, apni daulat aur yahan tak ke apni khudaai ke da’we ke bawajood, ek maasoom bachche ki maujoodgi ne us ki sab koshishon ko be-asar kar diya!

Bahut se log aaj ke is jadeed daur mein yeh maan'ne se chook jaate hain ke kabhi kabhi jo raasta tumhare liye tayyar kiya gaya hota hai, us se bach nikalna mumkin nahi hota. Aur jitna tum apni qismat se bhaagte ho, utna hi us ki taraf badhte chale jaate ho, kyunke Allah Ta’ala ka nizaam aisa hai ke woh humein ghooma-phira kar usi nuktay par le aata hai, aur humein ehsaas bhi nahi hota, kyunke hum qanoon ke mutabiq chalte hain, lekin qawaneen usi ki tabedari karte hain!

Kabhi log batate hain ke nikah tootne ke baad woh kitne mayus hue, aur baad mein un ki shaadi usi se ho gayi jise woh deron se jaante the. Kabhi ek aisa shakhs jo deen ki be-hurmatī karta tha, usi ko un usoolon mein sukoon mil gaya jin se woh pehle sakht nafrat karta tha. Ya woh bachcha jo kisi khaas kaam se nafrat karta tha, lekin ab bari hone ke baad usi kaam par mabni karobar ka malik hai? Yahan Allah Ta’ala ki qudrat aur hikmat ka ek bahut bada haath kaam kar raha hota hai.

Dobara guftagu par aate hain: Fir’aun ka is ladke ke bare mein rawayya achha nahi tha, aur us ki bechaini lagataar barh rahi thi, lekin us ki biwi ke apne koi bachche na the aur us ne is naye paida hone wale bachche ko ek achi alamat samjha:

وَقَالَتِ امْرَأَةُ فِرْعَوْنَ قُرَّتُ عَيْنٍ لِّي وَلَكَ ۖ لَا تَقْتُلُوهُ ۖ عَسَىٰ أَن يَنفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا وَهُمْ لَا يَشْعُرُونَ

“Aur Fir’aun ki biwi ne kaha: ‘Yeh bachcha mere liye bhi aankhon ki thandak hai aur tumhare liye bhi. Isay qatl na karo. Shayad yeh hamare kaam aaye, ya hum ise beta bana lein.’ Aur woh samajh na sake ke amr waqea mein kaise tayyar ho rahe the aur un ka anjaam kya hone wala tha.”¹¹

Qur’ān wazeh karta hai ke Fir’aun ki biwi bachche se khush thi aur us ne apne shohar ko raazi kiya ke use apne ghar mein beta bana kar rakh le, jabke us waqt woh apne aamal ke natiyon se be-khabar the.

Ab tak is qisse mein Qur’ān ne humein do mukhtalif kahaniyan di hain. Ek taraf woh maa hai jo apne bachche se muhabbat karti hai, lekin Allah ke hukm par use chhodna padta hai, aur aakhir mein us ka bachcha us ki qaum ka najat dahinda ban kar barhta hai. Doosri taraf ek aur maa hai jo bachcha paida nahi kar sakti, aur bachche ki tamanna mein mubtala hai, aur woh apne shohar ko ek anjaan bachche ko ghar lane par raazi kar leti hai, lekin yeh bachcha aakhirkar us ke shohar ki hukmarani ke zawaal ka sabab ban jata hai. Yeh do kahaniyan do aham baatein zahir karti hain: pehli, ke ek shakhs ke khud-gharz aamaal kis tarah waqeaat ka silsila shuru kar sakte hain jo aakhir mein usi ko barbaad kar de; aur doosri, ke kabhi kabhi jis cheez se tum bhaag rahe hote ho, wohi tumhari taraf aa jati hai, lekin tum use pehchan nahi paate.

In dono ulat kahaniyon ka farq yeh hai ke Fir’aun ne yeh samajh kar ke sab kuch us ke qabze mein hai, sab faislay apne haath mein le liye. Huzoor Musa ^{عليه السلام} ki walida ne is ke baraks yeh maan liya ke woh kuch karne ki haalat mein nahi thin. Unhon ne apna bharosa aur tawakkul Allah Ta’ala par rakh diya! Natija bilkul un ke haq mein nikla, kyunke un ka bachcha mehfooz tha.

To Allah ki taraf rujoo karo, kyunke agar koi Zaat aisi soorat-e-haal se bhi imkān nikal sakti hai jo na-mumkin jaisi lage, to wohi Zaat hai. Jo cheezein humein na-mumkin lagti hain, un ke liye us ke paas koi mushkil nahi!

Guftagu ko aage barhate hain: maa hone ki wajah se agle din bechaini us ke andar utar rahi thi aur Qur’āni wazahat ke mutabiq use kisi na kisi tasalli ki zarurat thi:

وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَىٰ فَارِغًا ۖ إِن كَادَتْ لَتُبْدِي بِهِۦ لَوْلَآ أَن رَّبَطْنَا عَلَىٰ قَلْبِهَا لِتَكُونَ مِنَ الْمُؤْمِنِينَ

“Aur Musa ki maa ka dil khaali ho gaya tha; agar hum us ke dil ko mazboot na karte to woh zaroor us ke baaray mein sab kuch zaahir kar deti.”¹²

Yeh Qur’āni paigham ki sachchai ka husn hai. Is ne Huzoor Musa ^{عليه السلام} ki walida ko kisi be-hiss momin ki tarah pesh nahi kiya! Woh maa thin! Unhon ne yeh bachcha uthaya tha! Ji haan, unhon ne Allah par bharosa kiya tha, lekin phir bhi unhein insani jazbaat ka samna karna pada, aur Allah Ta’ala ne un ka dil mazboot kar diya. Yahan Qur’ān in baaton ki taraf tawajjoh dilaata hai:

a) insani fitrat

b) dil

c) imaan

Imaan woh cheez hai jo dil mein rehti hai, aur dil ko is liye baar baar dekha aur parakha jana chahiye taake har cheez ka tawazun barqarar rahe. Qur’ān ne yeh bhi bataya ke woh aman aur itminan hasil karne ke liye jo insaan lagataar dhoondta rehta hai, dil ko har qadam par Allah Ta’ala ki yaad mein tarbiyat deni hogi:

أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ

“Jo log iman laaye aur jin ke dil Allah ki yaad se sukoon paate hain; sun lo, Allah ki yaad hi mein dilon ko sukoon milta hai.”¹³

Insaan hamesha ya to daulat ki talash mein rehta hai ya ilm ki. Talib-e-ilm taleem ke liye qarz ya maali madad chahta hai, taake aage chal kar daulat kamaye, sukoon paaye; lekin daulat ke saath pareshaniyan aur ilm ke saath zimmedariyan bhi barh jati hain, aur phir bhi talib sukoon hi dhoond raha hota hai! Qur’ān ne 1400 saal pehle is masle ka hal bata diya tha jab us ne humein bataya ke sukoon sirf un dilon mein aata hai jin ka Allah se gehra rabta ho. Tab hi hum us ke muqarrar kiye hue qawaneen ko khushi se qabool kar sakte hain!

Dobara Huzoor Musa ^{عليه السلام} ki walida ki kahani par aate hain: unhon ne apni beti ko bheja taake woh apne bachche ki jagah se mutaliq khabar la sake.¹⁴ Beti ne pata lagaya ke us ka chhota bhai ab usi Fir’aun ki hifazat mein hai jo use qatl karna chahta tha. Aur is se bhi zyada fikr ki baat yeh thi ke woh bachcha doodh pilane wali aurton ka doodh qubool nahi kar raha tha aur pareshan tha.

Is se us ki palanhar maa bhi aur zyada pareshan ho gayi, kyunke us ne bachche ko apna samajh liya tha. Ek ke baad ek doodh pilane wali aurat use doodh pilane ki koshish karti rahi, lekin bachcha doodh peene se inkaar karta raha, aur palanhar maa ki bechaini tab tak barhti rahi jab tak bachche ki behn mahal mein nahi pohanchi aur us ne ek tajweez pesh ki, jaisa ke Qur’ān ki aayi hui aayat mein bayan hai:

فَقَالَتْ هَلْ أَدُلُّكُمْ عَلَىٰ أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَاصِحُونَ

“Phir us ne kaha: ‘Kya main tumhein aise ghar walon ka pata doon jo tumhare liye is ki parwarish kar dein aur us ke liye khair-khwah hon?’”¹⁴

Jab woh majboor soorat-e-haal mein thi to Fir’aun ki biwi ne bachche ko us shakhs se doodh pilane ki ijazat de di, aur ab, pehle ki sab doodh pilane wali aurton ke muqable mein, bachche ne is maqbool doodh pilane wali aurat ke seene ko qubool kiya aur aakhirkaar ghiza hasil ki. Is tarah bachcha apni maa ki god mein laut aaya aur Allah Ta’ala ka waada aik aisi surat mein poora hua jo pehle namumkin lagti thi!

Is azeem qisse ke aaghaz par Allah ka hukm yeh tha ke bachche ko daryaa mein daal diya jaye, lekin doodh pilane ke baad. Kahani ki yeh chhoti si tafseel asal mein bahut aham sabit hui, kyunke doodh pilane ka hukm sirf yeh yaqeeni nahi banata tha ke bachcha khamosh aur mehfooz rahe, balki yeh bhi ke woh apni maa ke doodh ka aadi ho jaye. Yoon woh Allah ki marzi ke aage sar jhuka kar kisi aur doodh pilane wali aurat ka doodh qubool na kare! Bab ke aaghaz mein is hukm ki foran samajh aane wali hikmat bayan ho chuki thi, aur upar walay hissa mein us waade ke andar maujood aakhri hikmat wazeh ki gayi hai.

Yeh un be-shumaar imkānāt mein se sirf ek hai jo us shakhs ko hasil ho sakte hain jo Allah ki qudrat aur hikmat par apna mukammal bharosa rakhne ko tayyar ho!

Is Qur’āni qisse ke do bunyadi kirdaron ka anjaam ghaur karne wale qari ke liye bilkul wazeh hai. Fir’aun ka yaqeen tha ke kyunke us ke paas badi fauj hai aur jin logon par woh zulm kar raha hai woh apna difa nahi kar sakte, is liye woh apne zulmani maqsad ko asani se poora kar lega. Us ne apna bharosa apni daulat aur hukm par rakha. Doosri taraf Huzoor Musa ^{عليه السلام} ki walida ke paas koi daulat ya sahara nahi tha, kyunke woh Fir’aun ki ghulam thin, lekin unhon ne apna bharosa us Zaat par rakha jis ke haath mein insani muamalat ka mukammal ikhtiyar hai!

Is qisse ke waqeaat ek aur aham aayat ko samajhne mein madad dete hain jo Allah par tawakkul ka ajr batati hai, kyunke Musa ki walida:

Aaj ke insaan kabhi kabhi aisi tang soorat-e-haal mein phans jaate hain jahan unhein apni samaji, nafsiyati ya maali mushkilaat se nikalne ka koi raasta nazar nahi aata.

In do nuqaat ko zehan mein rakhte hue, aur Huzoor Musa ^{عليه السلام} ki walida ke tawakkul ke qisse ke saath, Qur’ān farmata hai:

وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا ۚ وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ

“Aur jo Allah se darta hai, Allah us ke liye nikalne ka raasta bana deta hai aur usay aisi jagah se rizq ata farmata hai jahan se usay guman bhi nahi hota. Aur jo Allah par tawakkul kare to Allah us ke liye kaafi hai.”¹⁵

Anjaam mein, us ka bachcha sirf Allah ke waade ke mutabiq us ke paas lautaya hi nahi gaya, balki us ki maali haisiyat bhi buland ho gayi, kyunke woh ab Fir’aun ke god liye hue bachche ki daaya thi, aur is liye goya dobarah apne hi bete ki walida ban gayi. Subhānallāh! Us ke tareeqe kitne azeem hain!

Is aayat se chand baatein nikalti hain:

Pehli baat yeh ke momin ko apni rozī (rizq) ke liye Allah Ta’ala par poora tawakkul rakhna chahiye. Duniya mein aaj sab se bara masla apne aur apne ghar walon ke liye farahmi ka hai. Is liye maali mustahkamī ki talash mein bahut se Muslim apni soorat-e-haal se pareshan ho jate hain, aur jab soorat-e-haal bahut kharab ho jaye to kabhi kabhi woh apna Iman bhi daaw par laga dete hain. Jaisa ke pehle kaha gaya, momin ke liye Allah par bharosa saans lene jaisa asaan hona chahiye, lekin jab hum apna bharosa asbaab-e-fitri par rakhte hain to nateeja na-umeedi hi hota hai, kyunke makhlooq Khaaliq jaisi nahi hoti. Khaaliq ne jo hudood apni makhlooq ke liye tay ki hain, hum unhin mein qaid rehte hain. Badqismati se insani fitrat yeh hai ke jab tak asbaab hamare haq mein chal rahe hon, hum apne aap ko theek samajhte hain, aur jaise hi cheezein ulatna shuru hoti hain, tab Allah ki taraf rujoo karte hain. Phir jab zindagi dobara sambhal jati hai, to hum Allah ko ‘bhool’ jate hain. Yeh hamari taraf se ghalat hai. Qur’ān humein yaad dilata hai:

وَاللَّهُ خَيْرُ الرَّازِقِينَ

“Aur Allah sab se behtar rizq dene wala hai.”¹⁶

Bas zarurat is baat ki hai ke hum us par be-shak bharosa karein.

Bahut se Musalman aise hain jinhein Allah ne badi daulat se nawaza hai aur woh duniya bhar ka safar kar chuke hain, lekin Hajj ki apni farz zimmedari poori karne ka koi iraada nahi karte. Doosri taraf kuch log mahine ke aakhir mein bill bhi mushkil se ada karte hain, aur un ke apne iqraar ke mutabiq, woh kehte hain: “Shaykh? Main Hajj karne ka bahut khwahishmand tha aur niyyat bhi kar li thi, lekin Allah hi jaane paisa kahan se aaya, aur kaun kaun se log madad ke liye aage aaye, aur ab main aap ko bata raha hoon ke main Hajj ke liye ja raha hoon!”

Doosri aham baat yeh hai ke Huzoor Musa ^{عليه السلام} ki kahani is baat ko wazeh karti hai ke un ki samaji aur maali haisiyat ghulami se uth kar Fir’aun ke mahal tak pohanch gayi. Pichhli aayat ne aaj ke momineen ke liye ek nihayat aham baat samjhai thi:

“Aur jo Allah se darta hai, Allah us ke liye nikalne ka raasta bana deta hai aur usay aisi jagah se rizq ata farmata hai jahan se usay guman bhi nahi hota. Aur jo Allah par tawakkul kare to Allah us ke liye kaafi hai.”

Zahir mein, aur ab tak bayan ki gayi baaton ke saath, yeh aayat samajhne mein seedhi lagti hai. Lekin jab is ke Qur’ān mein maujood maqam par ghaur kiya jaye, aur phir ise aaj ke muashray ki mutadid soorat-e-haal se milaya jaye, to maloom hota hai ke is aayat ka asal ma’ni bahut se Musalmanon ne bhula diya hai.

Yeh khaas aayat Sūrah At-Talāq mein hai, aur Talāq se murad Islami nizaam-e-talaaq hai. Aaj ke ghair-deeni adalati nizaamon ne talaaq ke baad shohar aur bachche ke huqooq ke liye kharch ki adalat bana rakhi hai. Afsos ki baat yeh hai ke pehle shohar aur biwiyan ek doosre se huqooq ke liye larte hue bahut sa waqt aur paisa zaya kar deti hain. Is dauran nikah se paida hone wale bachche do chattanon ke darmiyan phans kar reh jate hain. Biwiyon aur shoharon ke darmiyan bad-goi ki muhim chal padti hai, aur bachche kabhi kabhi poore maamle mein adalat ke andar bhi aa jate hain.

Allah Ta’ala momin ko yeh dawat de raha hai ke talaaq ya kisi bhi aur maamle mein behtar yeh hai ke banda apna tawakkul us par rakhe, jo aisi pareshan-kun soorat-e-haal se nikalne ka raasta bana deta hai, na ke aise nizaam par bharosa kare jo kharab bhi ho sakta hai. Agar hamari pyari behnein khaas taur par Allah Ta’ala par tawakkul rakhain, yeh sochte hue ke us ki dee hui hidayat talaaq ke liye makhsoos surah mein aayi hai, to Musalman adalaton ke kamron mein ek doosre se dunyawi mafaad ke liye kam larte nazar aayenge. Isi tarah agar zimmedari se kaam na lene wale shohar Allah Ta’ala ki adalat ke saamne khade kiye jayein, to woh us ke faislay se kabhi na bach sakein, aur talaq-shuda maon ki pareshaniyan kam ho jayen.

Wazeh hai ke 1400 saal baad bhi Qur’ān humein yeh sikha raha hai ke zindagi ke safar ko baghair zyada pareshaniyon ke kaise guzara jaye. Allah Ta’ala humein un ikhtiyarat ki taraf rehnumai farmaye jo usay pasand hon!

Teesri baat yeh hai ke duniya ki sab se muazzaz maayon aur un ke bete ki kahani phir se yeh sabit karti hai ke asal wa’ada sirf Allah ka wa’ada hai. Aur jis tarah us ne ek maa aur bachche ko ek namumkin si soorat-e-haal se dobara milaya, woh tumhare liye bhi bahut kuch kar sakta hai.

To is sab se bade bharose ko qabool karo, kyunke chahe raasta dhundla ho, Allah kisi anjaan zariye se tumhare liye raasta khol dega, aur is sab ke liye bas us ki maujoodgi ka ehsaas rakhna aur apna pur-aitmaad tawakkul us par rakhna hai, aur woh tumhare liye bhi nikalne ka raasta bana dega!

ﺗﻮﻛﻠﺖ ﻋﻠﻰ ﷲ

“Allah par hi main bharosa karta hoon”

“Agar tum Allah par us tawakkul ke saath bharosa karo jis ka haq hai, to tumhein parinday ki tarah rizq diya jayega; woh subah bhooke nikalte hain aur shaam ko pet bhar kar laut'te hain.”

(Sunan Ibn Mājah, Hadīth 4303)

“Hum mein se bahut se log aisi soorat-e-haal se guzre hain jab bad-kirdar logon ki saazishon, hasad, jalan aur dushmani ne hamari duniya hila di aur apne ghaleez mansubon se humein sakht nuqsaan pahunchaaya. Is liye is bab ki kahani un logon ke liye umeed ki roshni hai jo hasad ka shikar hue hain. Unhein is qisse ki taraf dobara dekhna chahiye aur Allah Ta’ala par tawakkul rakhna chahiye, is umeed ke saath ke Allah ka mansuba hi sab se behtar hai aur aakhir mein wahi ghalib aayega!”

“Mujhe akela chhod do! Tum mere saath aisa kyun kar rahe ho? Maine tumhara kya bigada hai?” chhota bachcha baar baar cheekh raha tha, jab gaon ke badmaash ladke use utha kar le ja rahe the aur un mein se kuch apni saazish ke khul jaane ke khauf se us ki awaaz dabane ki koshish kar rahe the. “Tum mujhe kahan le ja rahe ho?” bachcha baar baar poochta raha. Das ladkon mein se ek ne kaha, “Isay qatl kar do! Abhi qatl kar do aur qissa khatam karo!” Kuch ne kaha, “Haan, haan!” lekin doosre mukhalifat karne lage: “Nahi! Hum aisa nahi kar sakte!”

Phir unhon ne bachche ko baandh diya aur bahas karte rahe, yahan tak ke sab ne use gehre kuen mein daalne ka faisla kar liya. “Gehra kuan?” das ladkon mein se ek ne poocha, kyunke sirf us naam ka zikr hi us ke andar bhi utna hi khauf paida kar raha tha jitna us ke qaidi bachche ke andar. Raat ke andhere ne un badmaash ladkon ko mauqa de diya. Woh bachche ko gaon ki hudood se bahut door le gaye, yahan tak ke ek aise kuen ke kinare pohanch gaye jo poore ilaqe mein purana, khaufnaak, sab se gehra aur is liye sab se tareek mashhoor tha. “Isay andar daal do aur jo hamara hai woh hasil kar lo,” un mein se ek ne kaha. Aur yoon das ladkon ne apne chhote qaidi ki insani cheekhon se be-niyaz ho kar use tareek kuen ki gehraiyon mein daal diya...

Hum mein se bahut se log is jaisi soorat-e-haal se guzre hain, jab kuch log mil kar dushmani ki bina par hamare khilaf khade ho jaate hain aur humein apne mahaul se nikalne ki saazish karte hain. Yeh kaam ki jagah, taleemi mahaul ya badi khandani zindagi mein bhi ho sakta hai. Aise log zulm aur aise halaat paida karke hamari awaaz daba dete hain jahan hum apni rai dene se bhi darte hain, kyunke humein anjaam ka khauf hota hai. Un ka hasad, jalan aur dushmani unhein un insani rishton se andha kar deti hai jo humein ek doosre se jodte hain, aur unhein apne aamaal ke nateejon ka bhi ehsaas nahi rehta. Aakhir mein woh humein zehni tareeki ki aisi haalat mein chhod dete hain jahan hum na-umeedi aur pareshani ka shikar ho jaate hain.

Kuch log is soorat-e-haal par gusse aur sakhti se palat kar jawab dete hain, aur is ka bhi bura anjaam hota hai. Bahut se log jab hasad karne walon ke zulm se tang aa jaate hain to had paar kar ke un ka gusse bhara zubani ya jismani muqabla karte hain. Is ke nateeje mein mukhalif unhein aisa phansa dete hain ke woh apni naukri tak kho baithte hain.

Har haal mein hasad karne wale saathiyon aur badmaash logon ke mazloomon ko zehni aur jismani sadma sehna padta hai. Lekin agar aisa koi tareeqa ho ke jawab diye baghair bhi jawab diya ja sake to?

Allah Ta’ala batata hai ke Qur’ān aisi kitaab hai jo mukhtalif maqsad poore karne ke liye nazil ki gayi hai. Un mein se ek yeh hai:

إِنَّا أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ

“Beshak humne ise Arabi Qur’ān bana kar nazil kiya taake tum samajh sako.”¹⁷

Ittifaq se Sūrah Yūsuf hi woh surah hai jismein yeh aayat maujood hai. Is mein Huzoor Yūsuf ^{عليه السلام} ke qisse ke zariye humein sikhaya gaya hai ke baghair jawab diye jawab kaise diya jaye. Is ko samajhne ke liye zaroori hai ke hum Qur’ān ke paigham par tawakkul aur bharosa rakhein, Allah ki di hui samajh ko istemal karein, aur baqi maamla Allah Ta’ala par chhod dein!

Islami riwayat ke mutabiq Huzoor Yūsuf ^{عليه السلام}, Huzoor Ya’qūb ^{عليه السلام} ke bete the. Huzoor Ya’qūb ^{عليه السلام} ke ek biwi se das bete aur doosri biwi se do bete the. Yeh barah bete Bani Israil ke buniyaadi buzurg bane. Isi liye Qur’ān mein yeh qissa un logon ke liye ghaur ka samaan rakhta hai jo samajh se kaam lete hain: yeh Qur’ān ke barahwein juz mein, barahwein surah mein aur barah rukooon mein taqseem hai.¹⁸

Yeh qissa Qur’ān mein ek khaas andaz se bayan hua hai. Yeh wahid qissa hai jo ek hi surah mein mukammal aur waqiaat ki tartib ke saath bayan kiya gaya. Is surah ne khud apne qisse ko ‘Ahsan-ul-Qasas’ yani sab se behtareen qisson ka naam diya. Tawakkul ke pehlu se is qisse ki khubsurti aur bhi wazeh ho jati hai. Isi liye Huzoor Yūsuf ^{عليه السلام} ka qissa itni tafseel aur fasahat se ek hi surah mein bayan hua ke Qur’ān mein ise doosri jagah dohrane ki zarurat nahi rahi.

Yeh baat wazeh rehni chahiye ke hamari is kitaab ka yeh bab na to tareekhi bayan hai aur na Qur’ān ki is surah ki tafseer ka daawa. Hum is qisse ko sirf tawakkul aur Allah Ta’ala par bharose ko samajhne ke pehlu se dekhenge.

Ulama ke mutabiq Huzoor Yūsuf ^{عليه السلام} apne walid ki doosri biwi ke bete the. Woh nihayat haseen-o-jameel bachche the aur un ke walid un se bahut muhabbat karte the. Is wajah se un ke das sautelay bhaiyon ke dil mein purana hasad paida hua, jo aakhirkar gehri nafrat mein badal gaya. Phir unhon ne Huzoor Yūsuf ^{عليه السلام} ko utha le jaane aur halaak karne ki saazish ki.

Allah Ta’ala ne unhein aazmaish ke liye tayyar karne ke taur par ek khwab dikhaya, jismein unhon ne gyarah sitare, sooraj aur chaand ko apne saamne sajda karte dekha. Un ke walid bhi Allah ke Nabi the aur apne beton ke hasad se achhi tarah waqif the. Is liye unhon ne Huzoor Yūsuf ^{عليه السلام} ko mashwara diya ke apna khwab kisi bhai ko na batana.

Unhon ne yeh bhi bataya ke Shaytaan khula dushman hai. Yahan Qur’ān humein sikhata hai ke apne khwab aur mansube har shakhs ke saamne bayan na karo, kyunke Shaytaan ki makkaari yeh hai ke woh kabhi tumhare apne qareebi logon ko bhi tumhara dushman bana sakta hai.

Bhaiyon ka barhta hua hasad unhein apne chhote sautelay bhai ko barbaad karne ki saazish tak le gaya. Kuch bhai use qatl karna chahte the, jabke kuch ne kaha ke use kahin door chhod diya jaye, taake walid ki tawajjoh dobara sirf un ki taraf ho jaye.

Phir unhon ne apne walid se ijazat lene ka faisla kiya ke Huzoor Yūsuf ^{عليه السلام} ko apne saath khule maidan mein khelne ke liye le jayen. Unhon ne walid ko raazi karne ke liye khair-khwahon ka roop dhara aur kaha:

أَرْسِلْهُ مَعَنَا غَدًا يَرْتَعْ وَيَلْعَبْ وَإِنَّا لَهُ لَحَافِظُونَ

“Kal use hamare saath bhej dein, woh kuch kha pi kar khele, aur hum yaqeenan us ki hifazat karenge.”¹⁹

Qur’ān hasad karne walon ki saazishi fitrat ko qari par zahir karta hai. Aise log jhoote waadon ke mahir hote hain. Jab koi tumhein neecha dikhana chahta hai to woh kisi kaam mein tumhari madad ka waada karega, taake tumhein yaqeen ho jaye ke woh tumhari bhalai chahta hai. Lekin jab waada poora karne ka waqt aata hai to woh apni tayyar ki hui baaton aur adakari ke zariye tumhein doosri hi baat ka yaqeen dilane ki koshish karta hai.

Guftagu ko aage barhate hain. Huzoor Ya’qūb ^{عليه السلام} ne apne behtar andazay ke khilaf apne pyaare Yūsuf ^{عليه السلام} ko bhaiyon ke saath jaane ki ijazat de di. Raaste mein bhaiyon ne un ki qameez utaar li taake baad mein use apne jhoote bayan ke saboot ke taur par pesh kar saken. Phir unhon ne unhein ek gehre tareek kuen mein daal diya, jaisa ke Qur’ān farmata hai:

فَلَمَّا ذَهَبُوا بِهِ وَأَجْمَعُوا أَنْ يَجْعَلُوهُ فِي غَيَابَتِ الْجُبِّ ۚ وَأَوْحَيْنَا إِلَيْهِ لَتُنَبِّئَنَّهُمْ بِأَمْرِهِمْ هَٰذَا وَهُمْ لَا يَشْعُرُونَ

“Phir jab woh use le gaye aur sab ne yeh tay kar liya ke use kuen ki gehraiyon mein daal den, to humne Yūsuf ki taraf wahi ki ke tum ek din zaroor unhein un ke is kaam ki khabar doge aur us waqt woh samajh bhi na rahe honge.”²⁰

Yahan tawakkul ka gehra dars shuru hota hai. Log is qisse ko bayan karte hain, lekin kya woh is ke gehre ma’ni par ghaur bhi karte hain? Agar yeh qissa kisi tamashe ki kahani hota to log is manzar par apne jazbaati tabsire likhte, us ki tasveerain lagate aur kehte ke yeh manzar kitna asar-angez hai. Lekin afsos! Yeh waqia 1400 saal se hamare saamne Qur’ān mein maujood hai, taake hum is se jazbaati aur fikri faida hasil karein, phir bhi hum is se judne mein buri tarah nakaam rahe hain.

Yahan ek aisa bachcha hai jise us ke apne ghar walon ne marne ke liye chhod diya. Yeh wahi log the jinhein us ki hifazat karni chahiye thi, lekin hasad itna andha kar deta hai ke aqal aur samajh dono par parda pad jata hai. Socho, yeh bachcha apne bhaiyon ke saath khushi aur aitmaad se nikla hoga, phir achanak us ki qameez zabardasti utaar li gayi aur us ka badan khul gaya. Is ke baad, kuch samajhne se pehle hi woh ek gehre, tareek aur thande kuen mein bilkul tanha tha! Kya woh us kuen se nikal sakega? Kya woh dobara apne walid ko dekh sakega? Us waqt us ke kam-umar zehen mein kitne sawal aaye honge!

Ghaur karo to hum mein se bahut se log aisi soorat-e-haal se guzre hain jab hasad, jalan aur dushmani se bhare bad-kirdar logon ki saazishon ne hamari duniya hila di.

Is liye yeh qissa hasad aur dushmani ka shikar hone walon ke liye umeed ki roshni hai. Aise logon ko is qisse ki taraf dobara dekhna chahiye aur Allah Ta’ala par tawakkul rakhna chahiye, is umeed ke saath ke Allah ka mansuba hi sab se behtar hai aur aakhir mein wahi ghalib aayega!

Yeh qissa zulm karne walon ke liye bhi ek tanbeeh hai:

لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِّلسَّائِلِينَ

“Beshak Yūsuf aur un ke bhaiyon ke qisse mein poochne walon ke liye nishaniyan hain.”²¹

Bahut se qari yeh samajhne mein ghalti karte hain ke agarche Huzoor Yūsuf ^{عليه السلام} is qisse ke markazi kirdar hain, lekin Allah Ta’ala jaanta hai ke hasad karne wale log bhi kabhi Qur’ān khol kar padhte hain. Jab woh is qisse ko padhte hain to is ke zulm karne wale kirdar unhein apne hi rawayye ka aks dikha sakte hain. Yoon yeh qissa un ke liye bhi ek tanbeeh ban jata hai.

Zulm karne walon ke liye yeh qissa yaad-dihani hai ke jis cheez ke peeche woh bhaag rahe hote hain, woh ibtida hi se un ke qabze mein nahi hoti, chahe unhon ne kitni hi bareeki se mansuba bandi ki ho. Aakhir mein Allah hi sab se bada mansuba banane wala hai, aur woh zalimon ko is waqt tak khuli chhutti nahi deta jab tak un ki posheeda saazish ko saamne na le aaye. Is liye agar tum kisi ke khilaf saazish karte ho to hoshiyar raho! Tumhara raaz saamne aane mein sirf waqt lagega.

Aur un mazloomon ke liye jo hasad karne wale bad-kirdar logon ke zubani, jazbaati ya jismani zulm ka lagataar shikar hain, yeh qissa batata hai ke agar tum Allah ke Nabi ke naqsh-e-qadam par chalo to tumhari zindagi ka anjaam bhi badal sakta hai. Huzoor Yūsuf ^{عليه السلام} ke poore qisse par ghaur karne se maloom hota hai ke unhon ne kabhi apni soorat-e-haal ki shikayat nahi ki. Jab bhi un ke aas-paas ke logon ne un ki barbaadi ka mansuba banaya, unhon ne Allah Ta’ala par bharosa rakha. Natije mein aakhirkar unhein kamyabi mili.

Is liye agar tum khud ko kisi tareek jagah mein pao to sabr karo aur Allah par bharosa rakho, kyunke woh hamari mahdood nazar se bahut aage dekh raha hai. Aayat 15 mein Allah Ta’ala batata hai ke Huzoor Yūsuf ^{عليه السلام} ko ek tanha kuen ki tareek gehrai mein daala gaya, lekin humein yaad rakhna chahiye ke woh tanha nahi the. Allah us din bhi un ke saath tha, jaise aaj hamare saath hai! Allah ne unhein ilham farmaya ke aakhirkar yeh maamla behtareen tareeqe se seedha kar diya jayega.

Huzoor Yūsuf ^{عليه السلام} ne Allah Ta’ala par itna bharosa kiya ke aayat 15 ke baad baqi chhiyanwe aayaat padhne par bhi kahin yeh nahi milta ke unhon ne apne bhaiyon se badla lene ka mutalaba kiya ho ya un ke khilaf insaaf ka daawa kiya ho.

Jab koi shakhs Allah Ta’ala par apna tawakkul sachchai se rakhta hai to apni poori zindagi, hatta ke jab us ke paas ikhtiyar ho tab bhi, faisla Allah ke hawale kar deta hai. Woh Allah ke qanoon par amal karta hai aur yaqeen rakhta hai ke aakhirkar asal insaaf zaroor ghalib aayega.

Bhaiyon ne Yūsuf ^{عليه السلام} ko marne ke liye chhod kar apne walid ke paas wapsi ki. Unhon ne Yūsuf ^{عليه السلام} ki qameez ek jaanwar ke jhoote khoon se range hue pesh ki, taake apne is jhoot ko sach jaisa bana saken ke unhein kisi jaanwar ne kha liya tha. Un ke walid ka jawab Qur’ān mein yun bayan hua hai:

وَجَاءُوا أَبَاهُمْ عِشَاءً يَبْكُونَ ۝ قَالُوا يَا أَبَانَا إِنَّا ذَهَبْنَا نَسْتَبِقُ وَتَرَكْنَا يُوسُفَ عِندَ مَتَاعِنَا فَأَكَلَهُ الذِّئْبُ وَمَا أَنتَ بِمُؤْمِنٍ لَّنَا وَلَوْ كُنَّا صَادِقِينَ ۝ وَجَاءُوا عَلَىٰ قَمِيصِهِ بِدَمٍ كَذِبٍ ۚ قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ وَاللَّهُ الْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ

“Aur woh raat ke waqt apne walid ke paas rote hue aaye. Unhon ne kaha: ‘Abba jaan! Hum daud ke muqable ke liye gaye the aur Yūsuf ko apne samaan ke paas chhod diya tha, phir use bhediya kha gaya. Aap hamari baat ka yaqeen nahi karenge, chahe hum sach hi keh rahe hon.’ Aur woh us ki qameez par jhoota khoon laga kar laaye. Ya’qūb ^{عليه السلام} ne kaha: ‘Nahi, tumhare dil ne tumhare liye ek baat bana li hai. Ab achha sabr hi behtar hai, aur jo kuch tum bayan kar rahe ho us par Allah hi se madad maangi jati hai.’”²²

Huzoor Ya’qūb ^{عليه السلام} ko un ki baat par bharosa nahi hua, lekin ghaur karo ke unhon ne apne pyaare bete ke gayab ho jaane ke bawajood apne bachchon se sakht pooch-gachh nahi ki. Is ke bajaye unhon ne Allah Ta’ala par bharosa rakhne, sabr karne aur apne aap ko rokne ka faisla kiya, kyunke unhein yaqeen tha ke waqt aane par Allah sach zahir kar dega.

Isi dauran paani ki talash mein ek guzarta hua qafila kuen ke paas ruka. Jab unhon ne kuen mein apni dol daali to unhein andar ek bachcha nazar aaya. Pata chala ke woh log ghulam khareedne-bechne wale the. Unhon ne Huzoor Yūsuf ^{عليه السلام} ko Palestine se chhupa kar nikala aur Misr ke bazaar mein ek wazir ke haath bech diya.

Wazir unhein apne ghar le gaya aur apni biwi se kaha ke is bachche ko izzat ke saath rakhna.

Yahan pichhle waqiaat ko saamne rakh kar ek aham baat samajhna zaroori hai. Jab Huzoor Yūsuf ^{عليه السلام} ko kuen mein daala gaya tha to woh azaad the, lekin jab kuen se bahar nikle to ghulam bana diye gaye the.

Lekin isi waqt, jab woh Misr ke Aziz ke ghar mein dakhil hue, Allah Ta’ala ne apni hikmat aur qudrat dikhai ke woh har cheez ke maamle ko apne ikhtiyar mein rakhta hai:

وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِي الْأَرْضِ وَلِنُعَلِّمَهُ مِن تَأْوِيلِ الْأَحَادِيثِ ۚ وَاللَّهُ غَالِبٌ عَلَىٰ أَمْرِهِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

“Aur isi tarah humne Yūsuf ko zameen mein iqtidar diya aur taake use baaton aur waqiaat ki ta’beer ka ilm sikhayen. Allah apne kaam par poora ghalib hai, lekin aksar log nahi jaante.”²³

Yeh bayan tawakkul ki gehri haqeeqat samjhata hai. Huzoor Yūsuf ^{عليه السلام} ka qissa aur hamari zindagiyan Allah ke mansube ke mutabiq aage barh rahi hain. Allah ne hum mein se har ek ke liye ek mansuba bana rakha hai. Hum jitna chahen us se bhaag sakte hain, lekin aakhir mein har maamla usi ke qabze mein hai.

Huzoor Yūsuf ^{عليه السلام} ka Misr mein maujood hona Allah Ta’ala ke mansube ka hissa tha. Allah ne farmaya ke humne Yūsuf ko zameen mein jagah di taake use waqiaat ki ta’beer ka ilm sikhayen. Is mein pehle hi ishara de diya gaya tha ke khwabon ki ta’beer ka un ka ilm hi Misr mein un ki maujoodgi ka ek maqsad ban sakta hai.

Is se pehle Huzoor Ya’qūb ^{عليه السلام} nahi chahte the ke Huzoor Yūsuf ^{عليه السلام} apna khwab bhaiyon ko batayen, kyunke unhein andesha tha ke bhai hasad karenge aur unhein nuqsaan pahuncha sakte hain. Walid ke mashware par Huzoor Yūsuf ^{عليه السلام} ne khwab unhein nahi bataya, lekin phir bhi bhaiyon ka hasad unhein nuqsaan pahunchaane ka sabab bana. Jis cheez se Huzoor Ya’qūb ^{عليه السلام} darte aur bachne ki koshish karte the, aakhir mein wahi waqia pesh aa gaya.

Bhai Huzoor Yūsuf ^{عليه السلام} se is liye jaan chhudana chahte the ke woh apne walid ki un se gehri muhabbat par hasad karte the. Un ka khayal tha ke agar Yūsuf raaste se hat jayen to walid un se zyada muhabbat karenge. Lekin un ke aamaal ne aise waqiaat ka silsila shuru kar diya jis se un ke walid apne bete ke gham mein mubtala hue aur un bhaiyon par pehle se bhi kam bharosa karne lage. Yoon jis maamle ko woh apni buri tadbeer se khatam karna chahte the, wahi aakhir mein un ke khilaf ho gaya.

Allah Ta’ala Qur’ān ke qari ko yaad dilata hai ke us ki qudrat aur hikmat se ghafil na ho. Hum kisi mansube ko poora karne ke liye jitni bhi koshish kar lein, agar Allah Ta’ala ne us ka poora hona muqaddar na kiya ho to woh kabhi poora nahi ho sakta.

Isi dauran wazir ki biwi Huzoor Yūsuf ^{عليه السلام} ki taraf mailan mehsoos karne lagi. Ek din jab us ka shohar ghar par nahi tha, us ne darwaza band kiya aur Huzoor Yūsuf ^{عليه السلام} ko gunah ki taraf bulaya. Huzoor Yūsuf ^{عليه السلام} ne us ki peshkash thukra di, Allah ki panah maangi aur use us ke shohar ki yaad dila kar kaha ke zalimana irade rakhne wale log kabhi kamyab nahi hote.

Huzoor Yūsuf ^{عليه السلام} darwaze ki taraf daude aur woh aurat un ke peeche daudi. Us ne peeche se un ki qameez pakad li aur qameez phat gayi. Achanak un ka shohar aur ek aur shakhs wahan aa gaye.

Is mushkil soorat-e-haal mein wazir ki biwi ne Huzoor Yūsuf ^{عليه السلام} par ilzaam lagaya ke unhon ne us ke saath bad-niyyati ki hai, aur un ke liye saza ka mutalaba kiya. Huzoor Yūsuf ^{عليه السلام} ne wazeh kiya ke bad-niyyati us aurat ki taraf se thi.

Ghar ke ek fard ne is uljhan ka aqalmandana hal pesh kiya. Us ne kaha ke agar qameez saamne se phati ho to aurat sach keh rahi hai, kyunke is se zahir hoga ke us ne apne aap ko bachane ke liye Huzoor Yūsuf ^{عليه السلام} se muqabla kiya. Lekin agar qameez peeche se phati ho to Huzoor Yūsuf ^{عليه السلام} sach keh rahe hain, kyunke is se maloom hoga ke woh us aurat se bach kar bhaag rahe the aur woh peeche se unhein kheench rahi thi.

Jab wazir ne dekha ke qameez peeche se phati hui hai to us ne apni biwi ki makkari ko pehchan liya. Yoon us ki biwi ka qasoor aur Huzoor Yūsuf ^{عليه السلام} ki be-gunahi wazeh ho gayi.

Yahan yeh baat bhi samajhna zaroori hai ke wazir ne apni biwi ke khilaf karwai kyun nahi ki. Woh muashray ke ba-asar logon mein se tha aur use khauf tha ke us ke ghar ka yeh raaz saamne aaya to us ki izzat aur asar-o-rasookh ko nuqsaan pohanchega. Siyasi taur par bhi is khabar se us ki saakh barbaad ho sakti thi.

Is liye us ne apni biwi se kaha ke apne gunah par tauba karo, aur Huzoor Yūsuf ^{عليه السلام} se kaha ke is poore waqie ko bhool jao.

Wazir ki biwi ka ek haseen ghulam se muhabbat karna muashray ki ba-asar aurton ke kaanon tak pohanch gaya aur woh is baat ka charcha karne lagin. Wazir ki biwi ne unhein apne ghar dawat di taake Huzoor Yūsuf ^{عليه السلام} ka husn unhein dikha sake aur woh us ki muhabbat ki wajah samajh saken. Jab un aurton ne Huzoor Yūsuf ^{عليه السلام} ko dekha to un ke husn se itni mutaasir hui ke unhein farishta kehne lagin.

Woh aurtein bhi Huzoor Yūsuf ^{عليه السلام} ke saath najaiz talluq ki khwahish rakhne lagin. Wazir ki biwi ne kaha ke woh bhi un ki tarah un ke husn ke saamne be-bas ho gayi hai, aur yeh ke agar Huzoor Yūsuf ^{عليه السلام} ne us ki baat na maani to unhein qaid kar diya jayega.

Huzoor Yūsuf ^{عليه السلام} be-gunah the, lekin unhein qaid karne ka faisla kiya gaya. Mumkin hai ke yeh faisla is liye kiya gaya ho ke woh apne gharon aur muashray ki ba-asar aurton ke raaz ko badnaam hone se bacha saken, khaas taur par is liye ke doosre ba-asar shoharon ki biwiyan bhi is maamle mein shamil ho chuki thin.

Yahan Huzoor Yūsuf ^{عليه السلام} ko maloom hua ke zindagi ki ek aur badi aazmaish un ke saamne hai. Woh be-gunah the, phir bhi unhein qaid kiya jaane wala tha. Zahiri taur par waziron ke asar-o-rasookh ke muqable mein apna haq manwana mumkin nahi lagta tha. Is liye unhon ne dobara Allah Ta’ala par tawakkul kiya aur dua ki:

قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ ۖ وَإِلَّا تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُن مِّنَ الْجَاهِلِينَ

“Unhon ne arz ki: ‘Aye mere Rab! Qaidkhana mujhe us kaam se zyada pasand hai jis ki taraf yeh aurtein mujhe bula rahi hain. Aur agar Tu un ki saazish mujh se door na karega to main un ki taraf mailan kar sakta hoon aur na-samajhon mein shamil ho sakta hoon.’”²⁴

Ab tak ke qisse par ghaur karne wala qari is baat se muttifaq hoga ke is qisse ka asal nek shakhs hi baar baar mushkil mein mubtala ho raha hai. Yahan use insani zindagi ki sab se sakht khwahishon mein se ek ke zariye aazmaya ja raha hai, aur phir bhi us ke sahi faisle ki wajah se use saza di ja rahi hai! Jo shakhs aakhri anjaam ko nahi dekh sakta, use yahi nazar aayega. Zindagi mein sakht faislon ke waqt hum mein se aksar log isi soorat-e-haal se guzarte hain.

Achhe logon ko hamesha do raaston mein se ek raasta chunne ki aazmaish hoti hai. Ek raasta aisa hota hai jo Aakhirat mein Allah ke ghazab ka sabab banta hai, lekin is duniya mein kuch arse ke liye maali aasoodgi aur doosri sahoolatein deta hai. Doosra raasta duniya mein mushkil la sakta hai, lekin Allah Ta’ala ki raza aur Aakhirat ke ajr tak pohanchata hai. Qur’ān farmata hai:

وَهَدَيْنَاهُ النَّجْدَيْنِ

“Aur kya humne use do raaste nahi dikhaye?”²⁵

Masla hamesha se ikhtiyar ka raha hai. Aksar hum apne mahdood ilm ki bina par faisla karte hain. Lekin jab humein samajh aata hai ke hamara ilm mahdood aur Allah ka ilm be-hadd hai, to Allah ke hukm poore karne ke liye kiye jaane wale faislon par sawal nahi uthate. Hum sirf ek chhota sa tukda dekhte hain, jabke Allah Ta’ala ke paas poori tasveer hoti hai. Qur’ān humein yaad dilata hai ke apne faislon ke door-ras nateejon ke baare mein hum kitna kam jaante hain:

وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ ۗ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

“Mumkin hai ke tum kisi cheez ko na-pasand karo aur woh tumhare liye behtar ho, aur mumkin hai ke tum kisi cheez ko pasand karo aur woh tumhare liye nuqsaan-deh ho. Allah jaanta hai aur tum nahi jaante.”²⁶

Kisi shakhs ke saamne bahut zyada paisa kamane ka mauqa aata hai, lekin zaroori nahi ke woh jaiz tareeqe se ho. Woh duniya ke faide ko saamne rakh kar yeh kaam kar leta hai, halanke woh har pehlu se ghalat hota hai. Woh bahut paisa kama leta hai, lekin paanch ya das saal baad jab sipahi us ke darwaze par aate hain to use apne us faisle par afsos hota hai jise use kabhi nahi karna chahiye tha.

Upar wali aayat humein sikha rahi hai ke humein mustaqbil ka na poora ilm hai aur na us par ikhtiyar. Is baat ka poora ehsaas isi bab ke aakhir tak ho jayega.

Guftagu ko dobara jodte hain. Jab wazir ne pehli baar Huzoor Yūsuf ^{عليه السلام} ko ghulam khareedne walon se khareeda tha to us ne kaha tha ke is naujawan ke saath izzat ka sulook kiya jaye. Lekin ab jab us ki apni izzat daaw par lagi to woh Huzoor Yūsuf ^{عليه السلام} ke saath be-izzati ka sulook kar raha tha. Log kabhi kabhi aise hi hote hain: apne aap ko bachane ke liye be-gunah logon ko bhi qurbaan kar dete hain. Wazir aur us ki biwi ko yeh khabar na thi ke Allah Ta’ala ka mansuba amal mein aa chuka hai.

Huzoor Yūsuf ^{عليه السلام} ek nihayat mushkil soorat-e-haal mein the, lekin unhon ne gunah se azaad hone ke bajaye be-gunah qaid hona pasand kiya. Momin ke liye duniya qaidkhana aur kafir ke liye jannat hai.²⁷ Is liye apne faislon par ghaur karo.

Allah Ta’ala ne Huzoor Yūsuf ^{عليه السلام} ki dua sun li. Ilzaam lagane walon ne un ki be-gunahi ki nishaniyan dekh li thin, lekin phir bhi unhein qaid kar diya gaya. Woh Allah Ta’ala ke muqarrar kiye hue waqt tak qaidkhane mein rahe.

Un ke saathi qaidi unhein nek shakhs samajhte the. Un mein se do logon ne ajeeb khwab dekhe aur un ki ta’beer poochne ke liye Huzoor Yūsuf ^{عليه السلام} se rujoo kiya. Huzoor Yūsuf ^{عليه السلام} ne bataya ke un mein se ek ko qatl kar diya jayega, jabke doosra azaad ho kar badshah ka muqarrab banega. Huzoor Yūsuf ^{عليه السلام} ne us shakhs se, jo azaad hone wala tha, kaha ke badshah ke paas apna maqam milne par mujhe yaad rakhna. Lekin Shaytaan ne use Huzoor Yūsuf ^{عليه السلام} se kiya hua waada bhula diya, aur woh kuch aur saal qaidkhane mein rahe.

Ek raat badshah ne ajeeb khwab dekha: saat dubli gaayen saat moti gaayon ko kha rahi thin, aur saat hari baaliyan aur saat khushk baaliyan thin. Us ne apne mashiron se khwab ki ta’beer poochi. Unhon ne kaha ke yeh uljhan bhara khwab hai aur woh is ki ta’beer batane ki salahiyat nahi rakhte.

Us waqt woh azaad hone wala purana qaidi Huzoor Yūsuf ^{عليه السلام} ki khwabon ki ta’beer ki salahiyat bhool chuka tha, lekin aakhir use yaad aa gayi. Us ne badshah se ijazat li ke woh Huzoor Yūsuf ^{عليه السلام} se is khwab ki ta’beer pooch kar aaye.

Huzoor Yūsuf ^{عليه السلام} ne khwab ki ta’beer batayi ke saat saal tak faslein khoob hongi, phir saat saal qahat aayega, aur us ke baad ek saal aisa hoga jismein khoob baarish hogi.

Badshah is ta’beer se mutaasir hua aur us ne ek qasid ko Huzoor Yūsuf ^{عليه السلام} ke paas bheja taake unhein mahal mein bulaye. Lekin Huzoor Yūsuf ^{عليه السلام} ne foran qaidkhane se bahar aane ke bajaye kaha:

وَقَالَ الْمَلِكُ ائْتُونِي بِهِ ۖ فَلَمَّا جَاءَهُ الرَّسُولُ قَالَ ارْجِعْ إِلَىٰ رَبِّكَ فَاسْأَلْهُ مَا بَالُ النِّسْوَةِ اللَّاتِي قَطَّعْنَ أَيْدِيَهُنَّ ۚ إِنَّ رَبِّي بِكَيْدِهِنَّ عَلِيمٌ

“Aur badshah ne kaha: ‘Use mere paas lao.’ Phir jab qasid Huzoor Yūsuf ke paas aaya to unhon ne kaha: ‘Apne badshah ke paas laut jao aur us se poochho ke un aurton ka kya maamla tha jinhon ne apne haath kaat liye the. Beshak mera Rab un ki saazish ko khoob jaanta hai.’”²⁸

Tasawwur karo: kisi gunah ki taraf bulaya jana, phir gunah se inkaar ki wajah se kai saal na-haq qaid rehna, aur aakhir mein mulk ke sab se ba-asar shakhs ka tumhein bulana. Kya tum apni izzat bahaal karne ka yeh mauqa thukra dete? Aksar log aisa na karte.

Lekin Huzoor Yūsuf ^{عليه السلام} us azaadi mein dilchaspi nahi rakhte the jis ki hum khwahish karte hain. Un ki pehli tarjeeh yeh thi ke sach saamne aa jaye. Badshah ki jaanch se Huzoor Yūsuf ^{عليه السلام} ki be-gunahi wazeh ho gayi aur wazir ki biwi ne iqraar kar liya ke us ne hi Huzoor Yūsuf ^{عليه السلام} ko apni taraf mailan ki dawat di thi, na ke Huzoor Yūsuf ne use.

Huzoor Yūsuf ^{عليه السلام} ne apni darkhwast ki do bunyadi wajahen bayan ki:

ذَٰلِكَ لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بِالْغَيْبِ وَأَنَّ اللَّهَ لَا يَهْدِي كَيْدَ الْخَائِنِينَ

“Yūsuf ne kaha: ‘Yeh is liye kiya tha taake hukmaran jaan le ke main ne us ki ghair-maujoodgi mein us se khayanat nahi ki, aur Allah khayanat karne walon ki saazish ko kamyab nahi hone deta.’”²⁹

Pehli wajah yeh thi ke agar wazir ko un ki nek-naami par koi shak ho to woh insaaf ke tareeqe se door ho jaye. Doosri wajah yeh thi ke jo log un ke khilaf saazish kar rahe the, unhein yaad dila diya jaye ke aakhirkar Allah Ta’ala ka mansuba hi ghalib hota hai.

Jin logon ne Huzoor Yūsuf ^{عليه السلام} par ilzaam lagaya tha, unhon ne saboot dekhne ke bawajood apne muashrati asar-o-rasookh ko istemal karke ek be-gunah shakhs ko qaid karwa diya, taake apni izzat bacha saken. Huzoor Yūsuf ^{عليه السلام} ne Allah Ta’ala par tawakkul rakh kar is soorat-e-haal ko qabool kiya. Unhein yaqeen tha ke agar woh sab se bade Qazi par bharosa rakhenge to aakhir insaaf zaroor ghalib aayega, na ke kisi kharab insani nizaam par.

Aakhir mein jis cheez ka unhein khauf tha, wahi un ki be-gunahi sabit hone ka bunyadi sabab bani aur badshah ki nazron mein un ki maqbooliyat ka zariya bhi ban gayi.

Phir se hum dekhte hain ke hum kisi cheez se kitna hi bachne ki koshish karein, agar Allah Ta’ala ne us ka waqoo hamare liye muqaddar kar diya ho to koi use rok nahi sakta, chahe hum use taalne ke liye kitni hi koshish kar lein.

Peechhe mud kar dekhein to is khoobsurat qisse ke do nihayat gehre pehlu saamne aate hain.

Pehli baat yeh ke jab bhaiyon ne Huzoor Yūsuf ^{عليه السلام} ko kuen mein daala to woh azaad the. Jab woh kuen se nikle to ghulam ban chuke the. Yahan woh ghulam ki haisiyat se qaidkhane mein dakhil hue aur azaad shakhs ban kar nikle. Is se yeh dars milta hai ke jis soorat-e-haal mein hum hote hain us par hamara poora ikhtiyar nahi hota. Is liye humein Allah Ta’ala ke saamne sar jhuka kar apni har soorat-e-haal ko qabool karna chahiye, is yaqeen ke saath ke hamara tawakkul us Zaat par hai jo hamare liye behtar jaanta hai.

Doosri baat yeh ke Huzoor Yūsuf ^{عليه السلام} na-haq nafrat ki wajah se kuen mein dakhil hue aur ghulam ban gaye. Phir woh muhabbat ki wajah se qaidkhane mein dakhil hue aur badshah ke wazir ban kar nikle.

Tawakkul ke is khoobsurat baagh mein khilte hue dars ka ek aham phool yeh hai ke ek jaisi nazar aane wali soorat-e-haal bhi mukhtalif halaat mein bilkul mukhtalif anjaam la sakti hai, kyunke nateeja Allah Ta’ala ke ikhtiyar mein hota hai.

Isi tarah tum aaj koi kaam karo aur us ka ek nateeja nikle, phir kuch saal baad bilkul wahi kaam karo aur nateeja bilkul mukhtalif ho. Is liye ke bahut se aise asbaab kaam kar rahe hote hain jin ka insaan ko ilm nahi hota. Humein har soorat aur har waqt Allah Ta’ala par bharosa aur tawakkul rakhna chahiye ke woh hamare liye behtareen anjaam ata farmaye.

Kaun soch sakta tha ke ek door mulk ka chhota bachcha do qaidi logon ke khwabon ki ta’beer batane ke liye zaroori hoga, aur isi zariye se an-ginat log bhook se bach jayenge aur ek saltanat barbaadi se mehfooz ho jayegi? Is ka sirf ek jawab hai: yeh sab Zaat-e-Ilahi ke hukm se hua jo maazi ki har bareek se bareek tafseel aur mustaqbil ke har mumkin anjaam ka pehle se ilm rakhta hai, aur in tamam jude hue maamlon par mukammal ikhtiyar rakhta hai. Yeh sifat sirf Allah Ta’ala ki hai, jo har maujood cheez ke maamle par poora ikhtiyar rakhta hai.

Guftagu ko qisse ki taraf dobara laate hain. Badshah ne Huzoor Yūsuf ^{عليه السلام} ko apna khaas mushir bana liya. Huzoor Yūsuf ^{عليه السلام} ne darkhwast ki ke unhein khazane ka zimmedar banaya jaye. Yoon woh ikhtiyar ke ek aham maqam par pohanch gaye:

وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِي الْأَرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَاءُ ۖ نُصِيبُ بِرَحْمَتِنَا مَن نَّشَاءُ ۖ وَلَا نُضِيعُ أَجْرَ الْمُحْسِنِينَ

“Aur isi tarah humne Yūsuf ko zameen mein iqtidar diya ke woh jahan chahein us mein maqam banayen. Hum apni rahmat jis ke liye chahte hain khaas karte hain aur hum nek logon ka ajr zaya nahi karte.”

“Aur isi tarah humne Yūsuf ko zameen mein iqtidar diya ke woh jahan chahein us mein maqam banayen. Hum apni rahmat jis ke liye chahte hain khaas karte hain aur hum nek logon ka ajr zaya nahi karte.”³⁰

Yahan Allah Ta’ala humein us sawal ka jawab dikhata hai jo insani zehen ki mahdood samajh ko pareshan karta hai. Door-andeshi na hone ki wajah se hum har aham faisle ke anjaam ke baare mein andazay lagate hain. Hum khatre gin kar faisla karte hain ke apna waqt, mehnat ya maal kisi mansube ya khayal par lagana chahiye ya nahi.

Huzoor Yūsuf ^{عليه السلام} ke qisse mein Allah Ta’ala ne un tamaam imkānāt ki azeem misaal dikhai hai jo aisi soorat-e-haal se paida ho sakte hain jise hum sab se zyada khaufnaak samajhte hain. Kabhi kabhi hum jazbaati uljhan ki gehrai mein girte chale jaate hain. Jab aisa ho to humein yeh qissa yaad karna chahiye aur samajhna chahiye ke jis mushkil se hum guzar rahe hain, agar hum Allah Ta’ala par tawakkul rakhein to zahiri taur par soorat-e-haal bigarti hui nazar aaye tab bhi Allah ka koi bada mansuba amal mein ho sakta hai, jis ki gehrai tak hamari samajh nahi pohanch sakti.

Huzoor Yūsuf ^{عليه السلام} ka qissa humein yeh bhi sikhata hai ke zindagi ke safar mein bad-kirdar aur zalim log zaroor milenge. Lekin agar hum Allah ko pasand aane wale tareeqe par amal karein to woh hamari zahiri shikast ki raakh se humein izzatmand kamyabi tak utha sakta hai.

Yeh qissa yeh bhi sikhata hai ke momin ka ajr kabhi zaya nahi hota. Aakhirkar duniya ke saazish karne walon ko Aakhirat mein saza milegi, jabke woh parhezgar momin jo Allah par be-larzish bharosa aur tawakkul rakhte hain, hamesha us ke fazl-o-karam se khush rahenge.

Khazane ke sarbarah ke taur par Huzoor Yūsuf ^{عليه السلام} ki zimmedari yeh thi ke un saat saalon ke qahat ki tayyari karein jin ki peshgoyi un ke khwab ki ta’beer mein ki gayi thi. Saat khushhaal faslon ke dauran unhon ne anaaj ko ehtiyat se taqseem kiya taake agle saat saalon ke liye kafi zakhira jama kiya ja sake.

Jab sakht qahat aaya to door door se log Misr ke badshah se madad maangne lage, kyunke doosre ilaqon ke baraks Misr ne pehle se tayyari kar rakhi thi. Misr mein zakhire ki khabar aakhir Palestine tak bhi pohanchi, jahan Huzoor Yūsuf ^{عليه السلام} ke bhai ab bhi apne walid ke saath reh rahe the. Qahat ke is imtihan ke dauran unhon ne anaaj hasil karne ke liye Misr ka safar karne ka faisla kiya.

وَجَاءَ إِخْوَةُ يُوسُفَ فَدَخَلُوا عَلَيْهِ فَعَرَفَهُمْ وَهُمْ لَهُ مُنكِرُونَ

“Aur Yūsuf ke bhai aaye aur un ke paas dakhil hue. Yūsuf ne unhein pehchan liya, lekin woh unhein na pehchan sake.”³¹

Pichhe mud kar dekho: qisse ke aaghaz mein jab bhaiyon ne Huzoor Yūsuf ^{عليه السلام} ko kuen mein daala tha to Allah ne aayat 15 mein waada kiya tha ke ek din Yūsuf unhein un ke is tareek kaam ki khabar denge, us waqt jab woh unhein pehchan bhi nahi rahe honge. Un ke liye Huzoor Yūsuf ^{عليه السلام} ek bhooli hui yaad se zyada kuch nahi the, jo un ke zehen ke tareek kuen mein dafan thi.

Unhein yeh maloom nahi tha ke Huzoor Yūsuf ^{عليه السلام} ke saath kya hua. Jab woh ek azeem badshah ke darbar mein pohanche to unhein is baat ka koi andesha nahi tha ke badshah ka wazir wohi shakhs ho sakta hai jise woh bachpan mein kuen mein daal aaye the. Yeh qissa phir sabit karta hai ke agar tum Allah par bharosa aur tawakkul rakho to woh apna waada nihayat hairat-angez tareeqe se poora karta hai.

Un se guftagu karte hue Huzoor Yūsuf ^{عليه السلام} ne apne chhote bhai se mulaqat ka raasta banaya, jiska zikr un bhaiyon ne anaaj ki zarurat batate waqt kiya hoga. Huzoor Yūsuf ^{عليه السلام} ne kaha ke jab tak woh apne doosre bhai ko saath na laayein, unhein mazeed anaaj nahi diya jayega. Woh is par raazi ho gaye. Huzoor Yūsuf ^{عليه السلام} insaaf karne wale the, is liye unhon ne apne khadimon se kaha ke un ka samaan bhi un ki jaankari ke baghair un ke saath rakh dein, taake woh jaldi wapas aane par majboor hon.

Ghar pohanch kar unhon ne apne walid, Huzoor Ya’qūb ^{عليه السلام}, ko bataya ke agar woh apne doosre bhai ko saath le jayen to unhein mazeed anaaj diya jayega. Phir unhein pata chala ke Misr ke khazane ke zimmedar ne pehle hi kuch anaaj un ke samaan mein rakh diya hai. Agar woh apne bhai ko saath le jaate to unhein aur zyada anaaj mil sakta tha.

Huzoor Yūsuf ^{عليه السلام} ke saath un ke husn-e-sulook ke bawajood Huzoor Ya’qūb ^{عليه السلام} ka un par shak baqi tha. Aakhir woh pehle bhi Huzoor Yūsuf ^{عليه السلام} ki hifazat nahi kar sake the. Is liye unhon ne sawal kiya ke kya in par dobara bharosa kiya ja sakta hai.

قَالَ لَنْ أُرْسِلَهُ مَعَكُمْ حَتَّىٰ تُؤْتُونِ مَوْثِقًا مِّنَ اللَّهِ لَتَأْتُنَّنِي بِهِ إِلَّا أَن يُحَاطَ بِكُمْ ۖ فَلَمَّا آتَوْهُ مَوْثِقَهُمْ قَالَ اللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٌ

“Ya’qūb ne kaha: ‘Main ise tumhare saath us waqt tak nahi bhejunga jab tak tum Allah ki qasam kha kar mujhe pakka waada na do ke tum ise mere paas zaroor lautaoge, siwaye is ke ke tum sab kisi mushkil mein ghir jao.’ Phir jab unhon ne unhein apna waada de diya to Ya’qūb ne kaha: ‘Jo kuch hum keh rahe hain Allah us par gawah hai.’”³²

Qisse ke pehle waqie mein, jab Huzoor Ya’qūb ^{عليه السلام} ne apne bete ka khwab suna tha, to unhein apne beton ki bad-niyyati ka khauf hua aur unhon ne Huzoor Yūsuf ^{عليه السلام} ko khwab batane se mana kiya tha. Jo kuch unhein khauf tha woh phir bhi waqia ho gaya. Ab doosri baar Huzoor Ya’qūb ^{عليه السلام} ne Allah Ta’ala par tawakkul kiya aur bharose ka yeh mafhoom zahir kiya ke aakhirkar Allah hi un ki guftagu ka gawah hai aur wahi anjaam muqarrar karega.

Is se yeh dars milta hai ke behtareen nateeja hasil karne ke liye humein apni rozmarrah zindagi mein bhi yahi rawayya ikhtiyar karna chahiye. Tijarati maamlaat mein bhi jab koi muahida ho, to zaroori sharaait tay karne ke baad nateeja Allah Ta’ala ke hawale karna chahiye aur usi par bharosa rakhna chahiye.

Huzoor Ya’qūb ^{عليه السلام} ne apne beton ko un ki hifazat ke liye shehar mein dakhil hone ka tareeqa bhi bataya aur dobara tawakkul ki zarurat samjhayi:

وَقَالَ يَا بَنِيَّ لَا تَدْخُلُوا مِن بَابٍ وَاحِدٍ وَادْخُلُوا مِنْ أَبْوَابٍ مُّتَفَرِّقَةٍ ۖ وَمَا أُغْنِي عَنكُم مِّنَ اللَّهِ مِن شَيْءٍ ۖ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَعَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ

“Aur Ya’qūb ne kaha: ‘Aye mere beton! Sab ek hi darwaze se dakhil na hona, alag alag darwazon se dakhil hona. Main Allah ki taraf se aane wali kisi cheez ko tum se door nahi kar sakta. Hukm sirf Allah ka hai. Main ne usi par bharosa kiya hai, aur bharosa karne walon ko bhi usi par bharosa karna chahiye.’”³³

Yeh aayat tawakkul ki samajh ka asal khulasa hai. Insaan kisi anjaam ki tayyari ke liye kitna hi mashwara aur mansuba bana le, Allah par poore yaqeen aur mazboot bharose ke baghair us ki tadbeer mukammal nahi ho sakti. Har hukm Allah hi ke ikhtiyar mein hai. Is liye Allah Ta’ala ki azeem qudrat par imaan tawakkul ko samajhne ke liye bunyadi ahmiyat rakhta hai. Jab tak insaan ko Allah ki hikmat aur us ke mansube ko amal mein lane ki qudrat par yaqeen na ho, woh sachcha tawakkul paida nahi kar sakta.

Bhaiyon ne apne walid ke mashware par amal kiya aur mehfooz Misr mein dakhil ho gaye. Yahan Allah Ta’ala qari ko dikha raha hai ke jab Allah par hamara tawakkul mumkin nuqsaan ke khauf par ghalib aa jaye to nateeja kis tarah badal sakta hai. Pehle Huzoor Yūsuf ^{عليه السلام} ke khwab aur un ke walid ke khauf ki soorat-e-haal kuch aur thi, lekin ab Huzoor Ya’qūb ^{عليه السلام} ne Allah ki qudrat aur hukm par tawakkul kiya, to nateeja bilkul mukhtalif nikla.

Sab se pehle mauqe par Huzoor Yūsuf ^{عليه السلام} ne apne chhote bhai ko apni pehchan bata di aur use tasalli di ke sab kuch theek ho jayega. Phir unhon ne yeh mansuba banaya ke un ka bhai Misr mein hi reh jaye. Is ke liye badshah ka paimana un ke bhai ke samaan mein rakh diya gaya. Sipahiyon ne bhaiyon ko roka aur ilzaam lagaya ke un mein se koi chor hai.

Bhaiyon ne jawab diya ke woh sirf anaaj hasil karne ke liye aaye hain, un ka koi aur maqsad nahi. Un ke darmiyan yeh baat tay thi ke jis ke paas paimana milega, woh Misr mein reh jayega. Is liye badshah ke aadmiyon ne un ke samaan ki talashi shuru ki:

فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَاءِ أَخِيهِ ثُمَّ اسْتَخْرَجَهَا مِن وِعَاءِ أَخِيهِ ۚ كَذَٰلِكَ كِدْنَا لِيُوسُفَ ۖ مَا كَانَ لِيَأْخُذَ أَخَاهُ فِي دِينِ الْمَلِكِ إِلَّا أَن يَشَاءَ اللَّهُ ۚ نَرْفَعُ دَرَجَاتٍ مَّن نَّشَاءُ ۗ وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ

“Phir Yūsuf ne apne bhai ke samaan se pehle doosre bhaiyon ke samaan ki talashi li, phir woh paimana apne bhai ke samaan se nikal liya. Isi tarah humne Yūsuf ke liye tadbeer ki. Badshah ke qanoon ke mutabiq woh apne bhai ko rok nahi sakte the, magar yeh ke Allah chahe. Hum jis ke darje chahte hain buland kar dete hain, aur har ilm wale se upar ek sab se zyada ilm wala hai.”³⁴

Allah Ta’ala is maqam par wazeh karta hai ke jis ke darje buland karne ka woh faisla kare, use buland karne ki qudrat sirf usi ke paas hai. Har maamle mein us ke faisle mein hikmat hoti hai. Jab kisi par jhoota ilzaam lagta hai to yeh us ke liye nihayat zaleel-kun hota hai. Huzoor Yūsuf ^{عليه السلام} pehle bhi ek zaleel kar dene wale jhoote ilzaam ka samna kar chuke the, aur ab dekhne walon ke nazdeek un ke bhai par bhi jhoota ilzaam lag gaya tha.

Yahan Allah Ta’ala farmata hai: “Hum jis ke darje chahte hain buland kar dete hain.” Yani tum par jhoota ilzaam lagaya jaye aur woh kitna hi bura kyun na ho, us ilzaam ke baad tumhara anjaam kya hoga, yeh Allah Ta’ala ke ikhtiyar mein hai. Huzoor Yūsuf ^{عليه السلام} par bhi ilzaam laga tha aur woh buland martabe ke wazir ban gaye. Ab un ke bhai par bhi ilzaam lagaya gaya hai aur...

Huzoor Yūsuf ^{عليه السلام} ke bhai par bhi ilzaam lagaya gaya tha, lekin is baar wahi ilzaam bhalai ka zariya banne wala tha.

Tawakkul ka dars yeh hai ke Allah Ta’ala tumhein nihayat zaleel soorat-e-haal se izzat aur tareef ke maqam tak utha sakta hai. Yeh kaise mumkin hai? Aayat wazeh karti hai ke har ilm wale se upar ek aur zyada ilm wala hota hai, aur sab se upar Allah Ta’ala sab se zyada ilm wala hai. Is liye humein yeh maan lena chahiye ke hum kabhi poori tarah nahi samajh sakte ke Allah kisi anjaam ka mansuba kis tarah banata hai, kyunke hamare paas na us jaisi qudrat hai aur na ilm.

Is poore bab mein tawakkul aur ilm ke darmiyan talluq ko baar baar wazeh kiya gaya hai. Ilm ko insaan ki samajh buland karni chahiye, aur seekhne ka is se behtar mauzu kya ho sakta hai jo humein Allah Ta’ala ke qareeb le jaye. Is liye tawakkul paida karne ke liye humein sab se zyada ilm wali Zaat ke saamne sar jhukana aur apne maamlaat sambhalne ke liye us ki hikmat par bharosa karna hoga.

Das bhaiyon ne pehle apne ilzaam lagaye gaye bhai ke baare mein buri baat kahi aur us se pehle un ke bhai Huzoor Yūsuf ^{عليه السلام} par bhi chori ka ilzaam lagaya tha. Is se zahir hota hai ke itne saal guzarne ke bawajood un ke dil mein Huzoor Yūsuf ^{عليه السلام} ke liye nafrat baqi thi.

Unhon ne kaha ke un ke walid boorhe hain aur un ke liye zaroori hai ke woh apne bhai ko saath le kar ghar wapas jayen, kyunke unhon ne us ki hifazat ka waada kiya tha. Phir unhon ne aapas mein mashwara kiya. Un mein se ek buzurg bhai ne unhein walid ke saath ki hui qasam yaad dilayi aur yeh bhi kaha ke woh pehle Huzoor Yūsuf ^{عليه السلام} ki hifazat mein nakaam ho chuke hain. Us ne faisla kiya ke woh ilzaam lagaye gaye bhai ke saath Misr mein hi rahega. Baqi bhaiyon ko us ne kaha ke walid ko batana ke tumhare bete par chori ka ilzaam laga hai aur humein us ke aamaal ka ilm nahi.

Huzoor Ya’qūb ^{عليه السلام} is khabar se fitri taur par ghamgeen aur mayus hue, lekin phir bhi unhon ne khoobsurat sabr ikhtiyar kiya. Woh jaante the ke Allah sirf sab se zyada ilm wala hi nahi, balki sab se zyada hikmat wala bhi hai.

Aakhir Huzoor Ya’qūb ^{عليه السلام} apne gham ko aur nahi rok sake aur Huzoor Yūsuf ^{عليه السلام} ke bichhadne ka dard bayan karne lage. Bhaiyon ne kaha:

قَالُوا تَاللَّهِ تَفْتَأُ تَذْكُرُ يُوسُفَ حَتَّىٰ تَكُونَ حَرَضًا أَوْ تَكُونَ مِنَ الْهَالِكِينَ

“Unhon ne kaha: ‘Allah ki qasam! Aap Yūsuf ko yaad karte rahenge, yahan tak ke aap ki sehat khatam ho jayegi ya aap apni jaan se guzar jayenge.’”³⁵

Bhai is baat se pareshan the ke un ke walid itne dashkon baad bhi Huzoor Yūsuf ^{عليه السلام} ke bichhadne ke gham mein doobe hue the. Pichhe mud kar dekho to bhaiyon ne Huzoor Yūsuf ^{عليه السلام} ke khilaf yeh ghaleez jurm sirf is liye kiya tha ke woh apne walid ki muhabbat aur tawajjoh chahte the. Unhon ne apni saazish ke zariye bhai ko walid ke qareeb se door to kar diya, lekin kai saal baad bhi jis cheez ko woh rokna chahte the wahi waqia ho gaya: un ke walid apne pyaare bete ke bichhadne par lagataar gham karte rahe.

Allah Ta’ala ka mansuba aisa hi hota hai. Tum apni pasand ka nateeja hasil karne ke liye jitni bhi saazish aur mansuba bandi kar lo, Allah Ta’ala ka mansuba pehle se amal mein ho sakta hai. Is liye us par bharosa aur tawakkul rakho, kyunke wahi sab se behtar mansuba banane wala hai.

Is bab ke aaghaz mein kaha gaya tha ke Huzoor Yūsuf ^{عليه السلام} aur un ke bhaiyon ke qisse mein ghaur karne walon ke liye nishaniyan hain. Is liye Humein tawakkul ke dars is qisse ke mukhalif kirdaron ke pehlu se bhi hasil karne chahiye, phir qisse ke markazi kirdar Huzoor Yūsuf ^{عليه السلام} ke anjaam ko dekhna chahiye.

Bhaiyon ne apne walid ke mashware par amal kiya aur Misr wapas aaye. Unhon ne khazane ke zimmedar se anaaj ke liye darkhwast ki. Isi waqt Huzoor Yūsuf ^{عليه السلام} ne unhein aisa sawal kiya hoga jis ne unhein andar tak hila diya:

قَالَ هَلْ عَلِمْتُم مَّا فَعَلْتُم بِيُوسُفَ وَأَخِيهِ إِذْ أَنتُمْ جَاهِلُونَ

“Unhon ne kaha: ‘Kya tumhein yaad hai ke tumne Yūsuf aur us ke bhai ke saath kya kiya tha, jab tum na-samajh the?’”³⁶

Is jumle ne un ke wajood ki bunyaad hila di hogi, kyunke un ka jurm posheeda tha aur sirf unhein hi us ka ilm tha. Qur’ān is misaal ke zariye insani na-samjhi ko zahir karta hai. Jab hum kisi mansube ko zehen mein rakhte hain to aksar apne maqsad ko hasil karne ke liye har koshish karte hain, chahe hamare aas-paas ke logon ko us se kitna hi nuqsaan kyun na ho. Yahan Allah Ta’ala humein sikhata hai ke hum bareek se bareek baat se bhi na-waqif hain, jabke woh sab se zyada hikmat wala hai.

Bhaiyon ne poocha:

قَالُوا أَإِنَّكَ لَأَنتَ يُوسُفُ ۖ قَالَ أَنَا يُوسُفُ وَهَٰذَا أَخِي ۖ قَدْ مَنَّ اللَّهُ عَلَيْنَا ۖ إِنَّهُ مَن يَتَّقِ وَيَصْبِرْ فَإِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ

“Unhon ne kaha: ‘Kya aap hi Yūsuf hain?’ Unhon ne kaha: ‘Main hi Yūsuf hoon aur yeh mera bhai hai. Allah ne hum par ehsan farmaya. Beshak jo Allah se darte hain aur sabr karte hain, Allah nek logon ka ajr zaya nahi karta.’”³⁷

Huzoor Yūsuf ^{عليه السلام} ne bata diya ke woh wahi bhai hain jise unhon ne kai dashkon pehle kuen ki gehraiyon mein daala tha. Yahan sabr karne walon ke liye wazeh paigham hai: agar tum mushkilaat ko Allah Ta’ala par tawakkul ke saath bardasht karo to Huzoor Yūsuf ^{عليه السلام} ki tarah ek din insaaf aise zariye se ghalib aayega jis ka tum tasawwur bhi nahi kar sakte. Is ke liye sabr aur tawakkul zaroori hai.

Unhon ne kaha:

قَالُوا تَاللَّهِ لَقَدْ آثَرَكَ اللَّهُ عَلَيْنَا وَإِن كُنَّا لَخَاطِئِينَ

“Unhon ne kaha: ‘Allah ki qasam! Allah ne aap ko hum par fazilat di, aur yaqeenan hum hi khata-kar the.’”³⁸

Qisse ke aaghaz mein bhai Huzoor Yūsuf ^{عليه السلام} ko haqeer samajhte the aur unhein lagta tha ke woh walid ki muhabbat ke mustahiq nahi. Lekin ab itni saari aazmaishon ke baad, Huzoor Yūsuf ^{عليه السلام} ki kamyabiyan dekh kar aur yeh samajh kar ke Allah ke siwa koi unhein us mushkil se nahi bacha sakta tha, unhon ne andaza lagaya ke Huzoor Yūsuf ^{عليه السلام} Allah ke maqbool bande hain. Allah Ta’ala ki hikmat yahi hai ke woh posheeda zariye se waqiaat ka aisa silsila paida karta hai jo bade dars ka sabab ban jata hai.

Huzoor Yūsuf ^{عليه السلام} ne nek aur bad logon ke darmiyan zameen-o-aasman ka farq dikha diya. Bhaiyon ki nafrat ne unhein Huzoor Yūsuf ^{عليه السلام} par zulm karne aur unhein marne ke liye chhod dene par majboor kiya tha. Lekin itni saazishon ke baad Huzoor Yūsuf ^{عليه السلام} ne unhein maaf kar diya aur Allah se un ke liye maghfirat ki dua ki. Hum aisi soorat-e-haal mein kya karte?

Huzoor Yūsuf ^{عليه السلام} ne apne walid ki sehat ke baare mein poocha. Unhein bataya gaya ke Huzoor Ya’qūb ^{عليه السلام} apne bete ke bichhadne ke gham mein na sirf nihayat udaas hain, balki un ki beenai bhi chali gayi hai. Is par Huzoor Yūsuf ^{عليه السلام} ne farmaya:

اذْهَبُوا بِقَمِيصِي هَٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِي يَأْتِ بَصِيرًا وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ

“Meri yeh qameez le jao aur ise mere walid ke chehre par daal do, un ki beenai laut aayegi, aur apne poore gharane ko mere paas le aao.”³⁹

Bhaiyon ne yeh baat maan li. Qur’ān batata hai ke Huzoor Ya’qūb ^{عليه السلام} ne foran apne bichhde hue bete ki khushboo pehchan li:

فَلَمَّا أَن جَاءَ الْبَشِيرُ أَلْقَاهُ عَلَىٰ وَجْهِهِ فَارْتَدَّ بَصِيرًا ۖ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ

“Phir jab khushkhabri dene wala aaya aur us ne qameez Ya’qūb ke chehre par daal di to un ki beenai laut aayi. Ya’qūb ne kaha: ‘Kya main tum se nahi kehta tha ke main Allah ki taraf se woh jaanta hoon jo tum nahi jaante?’”⁴⁰

Jaisa ke humein bataya gaya, Huzoor Yūsuf ^{عليه السلام} ki qameez un ke walid ke chehre par rakhi gayi aur un ki beenai wapas aa gayi. Yahan tawakkul ke teen aur qeemti dars milte hain.

Pehli baat yeh ke qisse ke aaghaz mein Huzoor Ya’qūb ^{عليه السلام} ke das beton ne unhein bataya tha ke Yūsuf ko bhediye ne kha liya. Agarche Huzoor Ya’qūb ^{عليه السلام} ko apne beton ki baat par yaqeen nahi tha, lekin unhon ne un se pooch-gachh nahi ki. Is ke bajaye unhon ne sabr ko apna sahara banaya aur Allah Ta’ala par tawakkul kiya. Apne bete ke bichhadne ka gham kai dashkon tak bardasht karne aur is dauran beenai kho dene ke baad aakhir unhein ajr diya gaya. Mushkilaat se guzarne walon ke liye bhi yahi dars hai: agar tum tawakkul aur sabr ikhtiyar karo to Allah Ta’ala tumhein us waqt ajr dega jab tumhein sab se kam umeed hogi.

Doosri baat yeh ke kabhi Allah ka faisla zahiri soch ke mutabiq samajh nahi aata, lekin aise faislon ke saamne hamara rawayya hamari aazmaish hota hai. Kya yeh baat zahiri soch ke mutabiq ajeeb nahi ke ek saadah qameez mein aisi shifa ho jo beenai lauta de? Jo shakhs sirf apni soch ka ghulam ho woh is baat ko na-mumkin samajh kar rad kar dega. Lekin jis shakhs ka Allah Ta’ala ki qudrat par mukammal imaan ho, woh jaanta hai ke Allah ek qameez ko bhi shifa ka zariya bana sakta hai. Isi tarah jab tum mushkil mein ho to jaan lo ke Allah Ta’ala sab se ghair-mutawaqqa cheez ko bhi madad ka zariya bana sakta hai. Is liye apni soorat-e-haal ki shikayat karne ke bajaye Allah par tawakkul rakho aur umeed karo ke tumhare sabr ka ajr us waqt aayega jab tumhein us ki sab se zyada zarurat hogi.

Teesri baat yeh hai ke jab hum is poore qisse mein qamīs yani qameez ka zikr dekhte hain to woh teen mauqon par aati hai.

Pehli baar bhai qameez le kar walid ke paas aaye the to apni saazish poori karne aur bhai ki maut ki buri khabar dene aaye the. Ab woh qameez le kar walid ke paas aaye, lekin is baar ek bilkul mukhtalif andaaz mein: woh Huzoor Yūsuf ^{عليه السلام} ke zinda hone ki khushkhabri laaye the. Allah Ta’ala is qisse ke zariye dikhata hai ke jab wahi log aur wahi cheezein dobara saamne aayen tab bhi soorat-e-haal bilkul ulat sakti hai.

Agar Allah ka sachcha banda us ki taraf rujoo kare aur sabr kare, is yaqeen ke saath ke Allah behtar jaanta hai, to jab ajr milta hai woh hamari samajh se bahut aage hota hai.

Huzoor Ya’qūb ^{عليه السلام} aur un ka khandan Misr ki taraf jaldi rawana hua. Shehar mein dakhil hote waqt Huzoor Ya’qūb ^{عليه السلام} ne Allah Ta’ala par bharosa rakhte hue dua ki ke agar Allah ne yahi muqaddar kiya hai to woh sab ko salamati ke saath manzil tak pohancha dega.

وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّوا لَهُ سُجَّدًا ۖ وَقَالَ يَا أَبَتِ هَٰذَا تَأْوِيلُ رُؤْيَايَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّي حَقًّا ۖ وَقَدْ أَحْسَنَ بِي إِذْ أَخْرَجَنِي مِنَ السِّجْنِ وَجَاءَ بِكُم مِّنَ الْبَدْوِ مِن بَعْدِ أَن نَّزَغَ الشَّيْطَانُ بَيْنِي وَبَيْنَ إِخْوَتِي ۚ إِنَّ رَبِّي لَطِيفٌ لِّمَا يَشَاءُ ۚ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ

“Aur Yūsuf ne apne walidain ko takht par bithaya aur sab un ke liye sajde mein gir pade. Yūsuf ne kaha: ‘Aye mere walid! Yeh mere pehle dekhe hue khwab ki ta’beer hai. Mere Rab ne ise sach kar dikhaya. Us ne mujh par ehsan kiya jab mujhe qaidkhane se nikala aur aap sab ko dehat se mere paas le aaya, is ke baad ke Shaytaan ne mere aur mere bhaiyon ke darmiyan fasad paida kar diya tha. Beshak mera Rab jis cheez ko chahe nihayat bareek tadbeer se asaan kar deta hai. Beshak wahi sab se zyada ilm wala, hikmat wala hai.’”⁴¹

Yūsuf ^{عليه السلام} ka qissa wahi se shuru hua tha jahan ab woh apne anjaam ko pohancha: ek khwab se shuru hua aur us khwab ke poora hone par khatam hua.⁴² Gyarah sitare, sooraj aur chaand jo un ke saamne sajde mein nazar aaye the, asal mein un ke gyarah bhaiyon aur un ke walidain ki alamat the. Huzoor Yūsuf ^{عليه السلام} ne jo sakhtiyan bardasht ki thin un ke baad un ka maqam Allah ke barguzida bande ke taur par un ke ghar walon par zahir ho gaya aur unhon ne un ke saamne sajda-e-ta’zeemi kiya. Yeh sajda ibadat ke liye nahi tha; Islami taleem ke mutabiq Allah ke siwa kisi aur ko sajda karna jaiz nahi.⁴³

Huzoor Yūsuf ^{عليه السلام} ka qissa sabit karta hai ke kisi bhi soorat-e-haal ke anjaam par Allah ki marzi aur faisle ke siwa kisi ka ikhtiyar nahi. Qisse ke har mor par, is mein maujood Ambiya ^{عليهم السلام} ke ilawa, har shakhs apne maqsad ke liye mansube bana raha tha. Aakhir mein un sab ki tadbeerein ulat gayin aur Allah ka mansuba ghalib aa gaya.

Huzoor Yūsuf ^{عليه السلام} ke bhai un se sakht nafrat karte the aur chahte the ke woh door ho jayen ya hatta ke unhein qatl kar diya jaye, taake woh apne walid ki muhabbat hasil kar saken. Un ki saazish amal mein to aa gayi, lekin maqsad poora na hua. Is ke baraks nateeja yeh nikla:

Un sab ke mansube aakhir ek aise saadah khwab ke zariye nakaam hue jo Allah Ta’ala ne ek chhote bachche ke dil mein dikhaya tha. Allah ki qudrat aisi hi hai. Woh ek khwab ke zariye bhi waqiaat ka aisa silsila paida kar sakta hai jo mukhtalif ilaqon ke logon ko lambi muddat tak dars deta rahe.

Huzoor Yūsuf ^{عليه السلام} ko kuen ki gehraiyon mein daalne ki saazish is baat ko sabit karti hai ke “Jab anjaam achha ho to har raasta achha hota hai” un logon ke liye hamesha sach hai jo sakht mushkil ke waqt Allah Ta’ala par be-larzish bharosa aur tawakkul rakhte hain.

ﺗﻮﻛﻠﺖ ﻋﻠﻰ ﷲ

“Allah par hi main bharosa karta hoon”

“Zindagi mein kabhi kabhi humein aisi mushkil soorat-e-haal ka samna hota hai jo hamare imaan ki bunyaad ko aazmati hai. Aise lamhon mein sahi raaste se hat kar na-umeed hone ke bajaye humein un khayalat se door ho jana chahiye jo humein intezar karte hue Shaytaan ki makkaari ke panjon mein phansa sakte hain.”

“Chhup jao!” rehnuma ne sargoshi mein kaha. Woh pehle hi pareshan qaidiyon ko hidayat de raha tha ke kisi ki nazar mein aaye baghair aage badhein. Yaqeenan woh qaid the, lekin is ka matlab yeh nahi tha ke woh kisi jurm ke mujrim the. Ghulami ki zanjeeron ne unhein jakad rakha tha, lekin kai dashkon ke baad azaadi nazar aane lagi thi.

Raat ho chuki thi. Andhera jaldi farar hone ke liye behtareen tha, lekin badshah ke sipahi giddhon ki tarah hoshiyar the aur hawa ki halki si aahat par bhi tawajjoh dete the. Qaidkhane se mushkil se nikalne ke baad qaidiyon ke hausle kabhi umeed aur kabhi na-umeedi ke darmiyan badalte rahe. Jab azaadi sirf chand qadam door thi aur samandar saamne nazar aa raha tha, achanak sipahiyon ki na-pasandida awaazein peeche se qareeb aati mehsoos hui.

Kuch ne poocha, “Tum humein kahan le aaye ho?” Doosre dard se apna sar pakad kar kehne lage, “Raasta band hai, hum barbaad ho gaye!” Saamne samandar aur peeche sipahi the. Dono taraf se koi raasta na hone ki wajah se unhein haar maan leni chahiye thi. Aage pani ki gehraiyon mein imkānāt ka ek samandar ruka hua tha aur peeche sipahiyon ka samandar un ki taraf badh raha tha.

Woh apne rehnuma ki taraf palte. Un ke chehron par yaqeen se khaali hairat thi. Unhein laga ke yahi anjaam hai... lekin kya waqai aisa tha?

Zahiri soch ke mutabiq is kahani ka anjaam bilkul wazeh lagta hai. Jab kam samaan rakhne wale ghulamon ka ek giroh badshahi fauj se bhag raha ho aur pakde jaane par majboor ho gaya ho to sirf ek hi anjaam nazar aata hai. Lekin is qisse ki asal tadbeer samajhne ke liye humein us ke aaghaz ki taraf dekhna hoga, jaisa ke Bab Doosra mein bayan hua.

Fir’aun naam ka ek be-reham aur makkar hukmaran tha. Us ne khwab mein Palestine se uthti hui aag dekhi thi jo aakhirkar us ki hukmarani ko tabaah karne wali thi. Is peshgoyi ke khauf se us ne Palestine se talluq rakhne wale khandanon mein paida hone wale tamaam ladkon ko qatl karne ka hukm de diya. Is qatl ke hukm ne waqiaat ka aisa silsila shuru kiya jismein ek maa ne Allah par bharosa kiya aur use apne bachche ko daryaa mein daalne ka hukm diya gaya.

Allah Ta’ala ne aakhir us bachche ko usi Fir’aun ke ghar tak pohancha diya. Fir’aun ki nek biwi ki darkhwast par bachcha us ke ghar mein god liya gaya, aur woh bada ho kar Allah ka azeem Nabi, Huzoor Musa ^{عليه السلام}, bana.

Kuch saal baad Huzoor Musa ^{عليه السلام} ko ek ilzaam ki wajah se wahan se hijrat karni padi. Woh Madyan ke ilaqe mein pohanche, jahan kai saal Huzoor Shu’ayb ^{عليه السلام} ki nigraani mein kaam kiya aur aakhir un ki beti se nikah kiya.

Kai saal baad jab Huzoor Musa ^{عليه السلام} Misr wapas ja rahe the to raaste mein aandhi ke dauran unhon ne pahaad par aag dekhi. Woh is umeed mein us ki taraf gaye ke shayad apni biwi ke liye us mein se kuch roshni le aayen. Jab woh wahan pohanche to ek awaaz ne unhein pukara. Unhein bataya gaya ke yeh tamam jahanon ke Rab Allah Ta’ala ki taraf se aane wali awaaz hai jo un se kalaam farma raha hai.

Allah Ta’ala ne us aham lamhe mein unhein mojiza ata farmaya. Un ki asa saanp ban gayi, aur jab Huzoor Musa ^{عليه السلام} ne apna daahina haath nikala to woh roshan chamakne laga. Yeh ghair-maamooli nishaniyan tamashe ke liye nahi thin. Maqsad yeh tha ke Huzoor Musa ^{عليه السلام} Fir’aun ke saamne Allah ka paigham pesh karein, lekin us se jung na karein; balki mojizaat ke zariye use samjhayen. Allah Ta’ala ne unhein sakhti ke bajaye Fir’aun se guftagu karne ka hukm diya, shayad woh apni bad-kirdari se palat aaye.

Yahan dars yeh hai ke Huzoor Musa ^{عليه السلام} Allah Ta’ala ki madad ke bawajood Fir’aun ko mita dene ke bajaye use samajhane aur taleem dene ke liye bheje gaye.

Ghaur karo to is qisse mein humein dikhaya gaya hai ke Fir’aun apne daur ki sab se badi quwwat tha. Us ke paas badi fauj aur har qism ki daulat thi, lekin Allah Ta’ala muashray ke nazdeek kisi ‘be-maaya’ shakhs ko bhi maghroor logon ko shikast dene ki qudrat de sakta hai. Tumhari daulat, jaidad aur har cheez Allah ki ata hai. Agar tum unhein durust tareeqe se istemal na karo to Allah unhein tum se utni hi aasani se le sakta hai jitni aasani se us ne tumhein ata kiya tha, aur tumhari nazar mein kamtar samjhe jaane wale kisi shakhs ke zariye bhi le sakta hai.

Is liye humein Allah par bharosa aur tawakkul rakhna chahiye, kyunke har soorat-e-haal ka anjaam usi ke ikhtiyar mein hai.

Huzoor Musa ^{عليه السلام} ke paas sirf mojizati asa, roshan haath aur Allah par tawakkul tha. Isi ke saath woh apne daur ki sab se badi quwwat ka samna karne nikle. Lekin un ke saamne ek aur mushkil thi: apna maqsad poora karne ke liye unhein guftagu mein fasahat aur hikmat ki zarurat thi.⁴⁴ Unhon ne dua ki:

قَالَ رَبِّ اشْرَحْ لِي صَدْرِي ۝ وَيَسِّرْ لِي أَمْرِي ۝ وَاحْلُلْ عُقْدَةً مِّن لِّسَانِي ۝ يَفْقَهُوا قَوْلِي

“Musa ne arz ki: ‘Aye mere Rab! Mere liye mera seena khol de, mere kaam ko mere liye asaan kar de, meri zubaan ki girah khol de, taake log meri baat samajh saken.’”⁴⁵

Socho, Allah Ta’ala tumhein kisi kaam ke liye asa aur mojizati nishaniyon se madad de. Kya yeh kaafi nahi hona chahiye? Phir bhi Huzoor Musa ^{عليه السلام} Allah Ta’ala se dua kar rahe the. Tawakkul ka dars yeh hai ke apni qudrat aur muashray mein apne maqam ki bina par kabhi maghroor na ho.

Yeh baat bhi nihayat aham hai ke humein apne Rab se lagataar baat karni chahiye aur us se guftagu karni chahiye. Sirf Arabi duain padhne par tawajjoh na ho, balke un ke ma’ni samajhne ki bhi koshish ho. Apne Rab se guftagu ka mauzu Bab Panjum mein bayan hoga, InshaAllah.

Doosri baat yeh hai ke zindagi mein jo bhi kaam saamne aaye, use Allah ke naam se shuru karna chahiye taake us mein barkat ho. Phir yeh bunyadi yaqeen bhi hona chahiye ke koi kaam tabhi asaan hoga jab Allah Ta’ala apne fazl se use hamare liye asaan kare. Us ki madad ke baghair hamare kisi kaam ya mansube se haqiqi faida hasil nahi ho sakta.

Is ke bawajood aasani hamesha kamyabi ki daleel nahi hoti. Kabhi mushkilaat bhi Allah ke muqarrar kiye hue mansube ka hissa hoti hain.

Teesri baat yeh hai ke ilm qudrat hai. Allah Ta’ala humein sikha raha hai ke jab hum us ke paigham ki numaindagi kar rahe hon tab bhi ilm ki talash jaari rehti hai. Ilm ki talash kisi sanad ya qabiliyat par khatam nahi hoti. Kaunsi sanad insaan ko nubuwwat ke maqam tak pohancha sakti hai? Phir bhi Huzoor Musa ^{عليه السلام} ne Allah se ilm maanga. Unhon ne koi bhi ilm nahi maanga, balki apne Rab ki taraf se aane wala ilm maanga.

Aaj ke daur mein ilm wala samjha jana Allah se doori ke saath jod diya gaya hai. Natija yeh hai ke hamara bharosa Allah ke mansube ki hikmat par nahi raha, balki un baaton par ho gaya hai jinhein humein ‘ilm’ ke naam par sikhaya gaya. Yoon hamara bharosa insani mahireen ki tahqiq par tik gaya hai. Lekin jis tarah insani ilm apni rai badalta rehta hai, humein bhi har tabdeeli ke saath apni rai badalni padti hai, aur isi wajah se hum andar se be-tawazun ho jaate hain.

Is ke baraks Allah ki taraf se milne wala ilm yaqeen par mabni hota hai. Use apni baat badalne ki zarurat nahi hoti, kyunke us ki bunyaad mein koi shak nahi. Isi liye Allah Ta’ala ne Qur’ān ki doosri surah ka aaghaz farmaya:

الم ۝ ذَٰلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ

“Alif-Lām-Mīm. Yeh woh kitaab hai jis mein koi shak nahi, parhezgaron ke liye hidayat hai.”⁴⁶

Allah ka ilm yaqeen par mabni hai, jabke insani ilm shak se bhara hua hai. Ek waqt tha jab mahireen ka khayal tha ke zameen chapti hai aur jo shakhs is ke kinare tak pohanchega woh neeche gir jayega. Us waqt unhein apni baat par yaqeen tha. Aaj unhon ne apne purane bayanat se rujoo kar liya hai aur naye maloomat ne purane yaqeen ko ghalat sabit kar diya hai.

To hum aaj un ki baat ko sach kyun maan lein? Unhein kaise yaqeen hai ke mustaqbil mein un ki baat nahi badlegi? Koi sachcha maahir yeh nahi kahega ke aaj ki maloomat kal nahi badlegi. Agar hum insani ilm par bharosa karenge to hum aise zehni musafiron ki tarah honge jo har din apna aqeeda aur mauqif badalte rehte hain. Lekin agar hum Allah Ta’ala ke ata kiye hue ilm par imaan aur bharosa rakhein to shak ki zarurat ke baghair ilm ke ek seedhe raaste par qaim rahenge.

Guftagu ko dobara Huzoor Musa ^{عليه السلام} ki taraf laate hain. Unhon ne Fir’aun ko samjhaya ke woh har had paar kar chuka hai aur ab bhi tauba ka waqt baqi hai. Lekin bigde hue dil ka haal yeh hota hai ke woh doosron ke faide ke bajaye sirf apni hukmarani ke liye khatre ko dekhta hai. Fir’aun ne Huzoor Musa ^{عليه السلام} ki naseehat ko apne khilaf challenge samjha, halaanke Allah Ta’ala ne use apni islaah ke liye bahut si nishaniyan dikhayi thin:

فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ آيَاتٍ مُّفَصَّلَاتٍ فَاسْتَكْبَرُوا وَكَانُوا قَوْمًا مُّجْرِمِينَ

“Phir humne un par toofan, tiddiyan, joon, mendak aur khoon bheja; yeh alag alag nishaniyan thin. Phir bhi woh takabbur karte rahe aur woh mujrim log the.”⁴⁷

Fir’aun ke da’we ko jhoota sabit karne ke liye Allah Ta’ala ne us ki qaum par sakht azaab bheje. Nau nishaniyon mein se ek ke baare mein farmaya:

وَأَدْخِلْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ ۖ فِي تِسْعِ آيَاتٍ إِلَىٰ فِرْعَوْنَ وَقَوْمِهِ ۚ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ

“Apna haath apni baghal mein daalo, woh baghair kisi marz ke roshan ho kar niklega. Yeh Fir’aun aur us ki qaum ki taraf nau nishaniyon mein se ek hai. Beshak woh na-farman log hain.”⁴⁸

Yeh nishaniyan ‘Misr ke azaabon’ ke naam se mashhoor hui. Har baar log apne mabood Fir’aun se madad maangte. Fir’aun unhein Huzoor Musa ^{عليه السلام} ke paas bhejta ke woh apne Rab se azaab hataane ki dua karein. Har baar woh waada karte ke agar azaab hata diya gaya to woh Huzoor Musa ^{عليه السلام} ke paigham par imaan le aayenge.

Har baar jab azaab hata diya jata to woh apna waada tod kar pehle wale rawayye ki taraf laut jaate. Aaj bhi isi tarah ka manzar roz dekhne ko milta hai. Bahut se log duniya ki zaruriyat ke peeche Allah ko bhula dete hain, lekin jab mushkil aati hai to Allah ki taraf rujoo karke bahut se waade karte hain. Jab Allah Ta’ala un ki takleef door kar deta hai to woh apna waada bhool kar purani aadaton ki taraf laut jaate hain. Imaan ki kamzori ki wajah se yeh bhool paida ho sakti hai. Fir’aun ki qaum ne bhi imaan ka izhar kiya, lekin madad ke liye Huzoor Musa ^{عليه السلام} hi ki taraf rujoo kiya. Allah Ta’ala humein imaan par mazboot qaim rakhe!⁴⁹

Dobara yeh baat kehna zaroori hai ke tawakkul us waqt tak paida nahi ho sakta jab tak Tauhīd par imaan mazboot na ho. Tauhīd ke baghair tawakkul ki tarbiyat nahi ho sakti, kyunke insaan yeh tay hi nahi kar sakta ke apna tawakkul kis mabood par rakhe.

Aakhir Allah Ta’ala ne Huzoor Musa ^{عليه السلام} ko hukm diya ke tamam Bani Israil ko raat ke waqt Misr se le kar nikal jayen. Unhein yeh maloom nahi tha ke Fir’aun aur us ke sipahi un ka peecha kar rahe hain:

فَأَتْبَعُوهُم مُّشْرِقِينَ ۝ فَلَمَّا تَرَاءَى الْجَمْعَانِ قَالَ أَصْحَابُ مُوسَىٰ إِنَّا لَمُدْرَكُونَ ۝ قَالَ كَلَّا ۖ إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ

“Phir Fir’aun ke log subah ke waqt un ke peeche pohanche. Jab dono giroh ek doosre ko dekhne lage to Musa ke saathiyon ne kaha: ‘Ab hum pakde gaye!’ Musa ne kaha: ‘Hargiz nahi! Mera Rab mere saath hai, ab woh mujhe raasta dikha dega.’”⁵⁰

Yoon Fir’aun ke log subah ke waqt un ke peeche pohanche. Jab dono giroh ek doosre ke saamne aaye to Musa ke saathiyon ne kaha: “Woh humein pakad lenge.” Huzoor Musa ^{عليه السلام} ne kaha: “Hargiz nahi! Mera Rab mere saath hai, ab woh mujhe raasta dikha dega.”

Qari ko is bab ke aaghaz ki taraf dobara tawajjoh dilate hain. Qaidiyon ka ek giroh farar ke raaste par tha aur safar ke aakhir tak pohanch gaya tha. Saamne Bahr-e-Qulzum tha, is liye woh aage nahi badh sakte the. Peeche Fir’aun aur us ke sipahi itne qareeb the ke woh wapas bhi nahi ja sakte the. Is liye kuch Bani Israil na-umeed ho gaye. Unhein laga ke dono raaste band hain aur pakda jana yaqini hai.

Us waqt Huzoor Musa ^{عليه السلام} ne unhein yaad dilaya ke Allah Ta’ala un ki rehnumai karega. Yahan tawakkul ke do dars saamne aate hain.

Ek taraf mominon ka ek giroh hai jo Allah ke raaste par chalne ki koshish kar chuka hai, lekin pakde jaane ke khauf ke saamne haar maan leta hai, kyunke zahiri soch ke mutabiq yahi ek raasta nazar aata hai. Doosri taraf Huzoor Musa ^{عليه السلام} hain jo usi raaste par khade hain, lekin Allah ke waade par un ka yaqeen aur tawakkul aisa hai ke nihayat na-umeedi ke lamhe mein bhi woh pur-aitmaad hain.

Yahi sachche imaan walon ka rawayya hai. Samandar ki gehraiyan aur dushmanon ki taqat Allah Ta’ala ke liye koi muqabla nahi ban sakti, jo sab se zyada qudrat wala hai.

Us waqt jab woh Shaytaan aur samandar ke darmiyan ghir gaye, Allah Ta’ala ne apni dasween nishani zahir farmayi. Qur’ān bayan karta hai:

فَأَوْحَيْنَا إِلَىٰ مُوسَىٰ أَنِ اضْرِب بِّعَصَاكَ الْبَحْرَ ۖ فَانفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَالطَّوْدِ الْعَظِيمِ ۝ وَأَزْلَفْنَا ثَمَّ الْآخَرِينَ ۝ وَأَنجَيْنَا مُوسَىٰ وَمَن مَّعَهُ أَجْمَعِينَ ۝ ثُمَّ أَغْرَقْنَا الْآخَرِينَ

“Phir humne Musa ki taraf wahi ki ke apni asa samandar par maaro. Yoon samandar phat gaya aur har hissa bade pahaad ki tarah ho gaya. Humne doosre giroh ko bhi us jagah qareeb kar diya. Aur Musa aur un ke tamaam saathiyon ko bacha liya, phir doosre logon ko doob diya.”⁵¹

Allah Ta’ala ne un ki nijaat ke raaste mein aisi jagah se raasta khol diya jis ka tasawwur bhi nahi kiya ja sakta tha. Yeh mojiza Huzoor Musa ^{عليه السلام} ke haath par zahir hua aur is ke dauran maghroor Fir’aun aur us ke pairokar doob gaye.⁵²

Musalmanon ke liye yahan dars yeh hai ke Allah Ta’ala par tawakkul aisa hona chahiye ke agar tum us par sachcha imaan rakhte ho to yeh yaqeen bhi rakho ke woh ek asa ke zariye samandar ke pani ka rukh mominon ke haq mein badal sakta hai. Aakhir woh har shakhs aur har cheez ka Rab aur Khaaliq hai.

Zindagi mein kabhi kabhi humein aisi mushkil soorat-e-haal ka samna hota hai jo hamare imaan ki bunyaad ko aazmati hai. Aise lamhon mein sahi raaste se hat kar na-umeed hone ke bajaye humein un khayalat se door ho jana chahiye jo humein Shaytaan ki makkaari ke panjon mein phansa sakte hain.

Huzoor Musa ^{عليه السلام} aur Fir’aun ka qissa tawakkul ke mauzu par humein yaad dilata hai ke jab hal na-mumkin nazar aayen tab bhi Allah par tawakkul se nazar nahi hatani chahiye. Qisse mein jab log na-umeed hue to ek shakhs ke tawakkul ne sab ko bacha liya. Isi tarah zindagi ki na-mumkin lagne wali mushkilaat mein humein Allah par tawakkul qaim rakhna chahiye. Agar humein nijaat ki zarurat padi to Allah se behtar hifazat karne wala kaun ho sakta hai?

Is qisse ka Huzoor Musa ^{عليه السلام} ki walida ke waqie se muqabla karne par tawakkul ka ek aur azeem dars saamne aata hai. Un ki walida ko khauf tha ke Fir’aun un ke bachche ko qatl kar dega. Allah Ta’ala ne unhein ilham kiya ke apne bachche se juda ho jao aur use pani mein daal do. Wahi bachcha bada ho kar samandaron ke darmiyan raasta banane wala bana aur apni poori qaum ko azaadi dilayi. Yeh sab is liye hua ke ek shakhs ne ikhlas ke saath Allah ki taraf rujoo kiya aur us ke hukm par sawal nahi uthaya, halaanke zahiri taur par hal asal masle jitna hi bura lag raha tha.

Agar hum bhi un aazmaishi lamhon mein sabr kar saken jab zahiri soch hamare rawayye par haavi hoti hai, to Allah ke hukm se hamare aamaal waqiaat ka aisa silsila paida kar sakte hain jo na sirf humein bachaye, balki ek poori qaum ki nijaat ka zariya ban jaye.

Huzoor Musa ^{عليه السلام} ka qissa tawakkul ke hamare mutale ki roshni mein Qur’ān ke is nihayat aham paigham ki tasdeeq karta hai ke is aarzi duniya mein insaan ko mushkilaat ka samna karna padta hai. Yeh paigham in aayaat mein bayan hua hai:

فَإِنَّ مَعَ الْعُسْرِ يُسْرًا ۝ إِنَّ مَعَ الْعُسْرِ يُسْرًا

“To beshak mushkil ke saath aasani hai. Yaqeenan mushkil ke saath aasani hai.”⁵³

Har insaan, chahe us ka samaji ya maali maqam kuch bhi ho, zindagi mein kabhi na kabhi mushkil waqt se guzarta hai. Maali, khandani ya jazbaati mushkil ho, duniya ka har shakhs pichhe mud kar keh sakta hai ke woh kabhi na kabhi mushkil se guzra hai ya is waqt guzar raha hai.

Jab yeh alfaaz likhe ja rahe the to duniya ek wabai marz (Covid-19) ka samna kar rahi thi aur is ki wajah se bahut se log duniya se ruksat ho chuke the. Is ke bawajood upar wali aayaat momin ke liye tasalli ka zariya hain. Allah Ta’ala batata hai ke aise waqt ke baad aasani aayegi aur humein sabr ke saath mushkilaat bardasht karni chahiye.

Qur’ān mein yeh ek nihayat anokha maqam hai jahan ek hi baat ko bilkul ek ke baad ek dohraya gaya hai. Is mein Allah Ta’ala ki taraf se hamare liye tasalli hai. Jab koi insaan kisi bade nuqsaan se guzarta hai to hum use tasalli dete hue kehte hain: “Sab theek ho jayega! Sab theek ho jayega!” Hum yeh baat us shakhs ko tasalli dene ke liye kehte hain.

Isi tarah Allah Ta’ala apne bandon ko yaqeen dila raha hai ke jab aazmaish ka waqt aaye to mutmain raho, kyunke sakht waqt ke baad behtareen waqt aayega.

Huzoor Musa ^{عليه السلام} ka qissa sabit karta hai ke ek aisi qaum jo ghulami mein thi aur kai saal tak sakht mushkilaat se guzri, Allah aur us ke Nabi par imaan aur bharosa rakhne ki wajah se apni dardnaak soorat-e-haal se nikal kar azaad ho gayi.

Isi tarah hamari apni zindagi mein bhi agar hum kisi mushkil ko bardasht kar rahe hon to Allah Ta’ala hamare sabr ko aazma raha hota hai aur humein yaad dila raha hota hai ke us ne mushkil ke baad aasani ka waada kiya hai. Jo log Huzoor Muhammad ﷺ ke zariye hum tak pohanchne wale Allah ke paigham ki bina par us par tawakkul rakhte hain, woh zindagi ki mushkilaat ko Allah ke aasani ke waade ki umeed mein bardasht karte hain.

Yeh qissa humein yaad dilata hai ke Musalman Allah Ta’ala ki be-hadd qudrat se hamesha ba-khabar rahein, usi par tawakkul rakhein, aur yaqeen rakhein ke jab sab sahare khatam ho jaate hain to Allah ghalib rehta hai!

ﺗﻮﻛﻠﺖ ﻋﻠﻰ ﷲ

“Allah par hi main bharosa karta hoon”

“Hamare Khaaliq ke saath jo rabta hai woh insaan ke banaye hue kisi bhi aale ya ijaad se kahin zyada mazboot hai, jin par hum aasani se bharosa karte hain. Chahe hum baadalon se bhi upar bulandiyon mein hon ya samandar ki gehraiyon mein, humein yeh yaqeen rakhna chahiye ke Allah Ta’ala ka hamare saath aisa mazboot rabta hai jo kabhi khatam nahi hota. Ab sirf imaan ki ek chhalang lagani hai aur Allah se judna hai, kyunke woh tumhare khayal se bhi zyada tumhare qareeb hai!”

Jab Zuhayr gaadi le kar mohalle ka chakkar laga raha tha to use yaqeen nahi aa raha tha ke woh kya dekh raha hai. Us ki chhoti chhoti aankhon ne itna bada hujoom kabhi nahi dekha tha. Woh ginna shuru hua: ek, do, teen... sau... paanch sau!

“Ammi!” chhote ladke ne pukara. “Yahan bahut zyada log hain! Kya ho raha hai? Kya hum bhi in lambi aur ajeeb qatārōn mein khade honge?”

Us ki shafeeq maa ne muhabbat se jawab diya, “Beta, unlimited Wi-Fi par badi sale lagi hui hai. Tum achhi tarah jaante ho ke tum aur tumhara bhai Hassaan har roz Wi-Fi ko kitna istemal karte ho.”

“Aur main bhi!” chaar bachchon mein sab se chhote Hanzalah ne kaha, jabke Farhath online Qur’ān sunne mein itni masroof thi ke us ne baat par tawajjoh hi nahi di.

Hassaan aur Zuhayr ne pareshani se ek doosre ko dekha. Unhein samajh aa gaya ke rabte se un ki muhabbat ka matlab yeh tha ke ghar mein doston se baat karte hue waqt guzarna hai to unhein is be-intiha qatār mein khada hona hi padega.

Duniya bhar ke aksar gharon ka haal aisa hi hai. Jahan sale hoti hai, har shakhs daud kar apni ‘sadi ki bachat’ hasil karna chahta hai. Apni mehnat ki kamai ko mushkil maali halaat mein bachane ki koshish mein koi harj nahi, lekin masla yeh hai ke jab sab se aham sauda hamare saamne hota hai to hum us ki asal qeemat samajh nahi paate.

Badqismati se aksar insaan sirf un cheezon ko qeemti samajhta hai jin ki dunyawi qeemat ho, aur zindagi ki un cheezon ko be-qeemat samajhta hai jo asal mein na-qabil-e-qeemat hoti hain.

Tasawwur karo ke koi company ailan kare ke tumhein unlimited Wi-Fi muft milega, sirf itni shart hai ke tum sab ko batao ke tum is brand par imaan rakhte ho. Mere khayal mein aisi company poori duniya par chha jayegi aur is ke pairokar aksar mazhabon se bhi zyada honge.

Bahut se Musalman bhai aur behnein yeh samajhne se qasir hain ke hamare Rab ne 1400 saal pehle insaniyat ko aisi hi peshkash ki thi.⁵⁴ Lekin humne is peshkash mein koi dilchaspi nahi li, sirf is liye ke is ke dunyawi faide foran hamari aankhon ke saamne nahi aate.

Allah Ta’ala farmata hai:

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ

“Aur tumhare Rab ne farmaya: ‘Mujhe pukaro, main tumhari dua qubool karunga.’”⁵⁵

Tumne aakhri baar Allah Ta’ala ko sachche dil se kab pukara tha? Tumne aakhri baar apne haath utha kar apne Khaaliq se kab baat ki thi? Tumne apne dil ke gehre tareen raaz us Zaat ke saamne kab rakhe jo tumhare andar ke har khayal se waqif hai? Agar hum upar wali aayat par ghaur karein to samajh aata hai ke Islām ka Rab be-misaal hai.

Tasawwur karo ke ek bahut badi company ka CEO sab se upar ho aur safai karne wala sab se neeche. Kya imkān hai ke CEO aur safai karne wale ka koi khaas rabta ho? CEO sab se masroof shakhs hota hai, us ka roz ka waqt sambhalne ke liye bhi ek khaas assistant hota hai. Woh apne mulazimon ki khairiyat poochne ke liye darwaze darwaze nahi ja sakta. Woh unhein achhi tankhwah deta hai aur yahi un ke liye us ka shukr ada karne ko kaafi samjha jata hai.

Islām mein jo shakhs Allah Ta’ala ki rububiyyat ko qabool karke us ki bandagi karta hai use ‘Aabid’ yani bandah aur ibadat-guzar, ya ‘Abdullah’ yani Allah ka banda kaha jata hai. Allah Ta’ala hamara ‘Rabb’ hai, jo humein parwarish deta aur hamari dekh-rekh farmata hai.

Lekin upar wali aayat ki roshni mein dono sooraton ka farq dekho. Puri kainaat ka Rabb tumhare liye itna waqt rakhta hai ke woh farmata hai: “Mujhe pukaro aur main jawab dunga.” Yeh kitni azeem baat hai! Duniya ka kaunsa sarbarah apne tamaam mulazimon ke liye baghair waqt aur shart ki khuli mulaqat pesh kar sakta hai? Allah Ta’ala ke siwa koi nahi, phir bhi hum roz is mauqe se katrate rehte hain.

Technology aur Wi-Fi se humein ajeeb si muhabbat ho gayi hai. Hum is ki ijaad par hairan hote hain, lekin yeh nahi dekhte ke yeh kitni kamzor cheezon par munhasir hai.

Is waqt tumhara device Wi-Fi ya network access par munhasir hai taake tum doosre programs aur applications istemal kar sako. Device ek signal par, signal router par, router buland fiza mein maujood satellite ke signal par, aur woh kisi aur signal par munhasir hai. Jin ijaadon ko hum itna pasand karte hain un ki kamzoriyaan aisi hi hain. Lekin Allah Ta’ala farmata hai:

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ

“Aur jab mere bande mere baare mein tum se poochein to main yaqeenan qareeb hoon. Pukarne wale ki dua qubool karta hoon jab woh mujhe pukarta hai. To unhein chahiye ke mera hukm maanain aur mujh par imaan laayein taake raah paayen.”⁵⁶

Humein sirf puri kainaat ke Maalik aur Khaaliq tak unlimited access ki peshkash nahi ki ja rahi, balki technology se jude tamam wasail ke baraks Allah Ta’ala ‘As-Samad’ hai: woh kisi ka mohtaj nahi aur har koi har cheez mein us ka mohtaj hai. Is liye jab hum use pukarte hain to koi cheez hamara connection nahi kaat sakti.

Ab humein sirf yeh karna hai ke Allah par tawakkul rakhein aur yaqeen karein ke jab hum use is imaan ke saath pukarenge ke woh sab ki sunta hai aur jawab deta hai, to woh hamare liye behtareen tareeqe se jawab dega.

Insaan hone ki wajah se hum hamesha koi saboot chahte hain ke jab koi Allah se dua karta hai to kya Allah waqai jawab deta hai? Is ka jawab is hikmat mein hai ke Allah Ta’ala ne Ambiya aur Rusul ko kyun bheja: un ke behtareen aamaal ke baghair hamare paas seekhne ke liye amali misaalein na hotin.

Ab hum Allah ke Rasool-e-Kareem ﷺ ki zindagi se ek misaal pesh karte hain. Yeh misaal hamare Khaaliq se guftagu ki ahmiyat, Allah par imaan aur tawakkul ki qeemat ko wazeh karti hai, aur dikhati hai ke Allah hamari umeed se badh kar jawab de sakta hai.

Jab Islām ka paigham Makka ke hukmaran tabqe ke ikhtiyar se bahar phailne laga to unhon ne Huzoor Muhammad ﷺ ko shaheed karne ka mansuba banaya. Najd ke ek bad-batin boorhe shakhs ne unhein yeh mashwara diya tha. Allah Ta’ala ne Huzoor ﷺ ko un ki saazish se khabardaar kiya aur unhein apna ghar chhod kar Madina Munawwara hijrat karne ka hukm diya.

Ek naye daur ke aaghaz par, apne walidain ke shehar, apne ghar, khandan, doston aur yaadon ki jagah se rukhsat hote waqt kya Huzoor ﷺ ghabraye? Kya unhon ne Allah ke hukm par sawal uthaya aur yeh shikayat ki: “Main ne tumhari har baat maan li aur ab mujhe apne ghar se nikala ja raha hai?” Kya unhon ne apni soorat-e-haal ki shikayat ki? Agar kisi ko shikayat ka haq hota to woh Huzoor ﷺ the, lekin unhon ne apne haath uthaye aur apne Rab se dua ki:

وَقُلْ رَّبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ وَاجْعَل لِّي مِن لَّدُنكَ سُلْطَانًا نَّصِيرًا

“Aur arz karo (Aye Mehboob ﷺ): ‘Aye mere Rab! Mujhe achhi tarah dakhil farma aur achhi tarah nikal, aur apne paas se mere liye madadgar qudrat ata farma.’”⁵⁷

Huzoor Muhammad ﷺ ne Allah Ta’ala par tawakkul aur imaan rakha aur apni soorat-e-haal ke baare mein apne Rab se baat ki. Musalmanon ko is misaal ke zariye sikhaya ja raha hai ke pareshani ke waqt apni soorat-e-haal ki shikayat karne ke bajaye is yaqeen par bharosa rakho ke Allah Ta’ala har anjaam ko jaanta hai. Is liye us se dua karo ke woh tumhari soorat-e-haal ko behtar kar de, kyunke woh sab se zyada qudrat wala bhi hai aur sab se zyada hikmat wala bhi. Woh hamare liye cheezein us waqt muqarrar karta hai jo hamare liye behtareen hota hai.

Huzoor Muhammad ﷺ ne is dua mein do cheezein maangi:

Pehli dua par ghaur karo. Is soorat-e-haal mein yeh maangna hi hairat-angez hai. Yeh us waqt ka buland hausla hai jab tawakkul Allah ki qudrat par mazboot ho: mushkil par ghalib aane ke saath Allah se aasani aur behtar anjaam bhi maangna.

Quraish Huzoor ﷺ ki jaan lene ki koshish kar rahe the aur is saazish ki wajah se unhein apne ghar se hijrat karni padi. Is ke bawajood Huzoor ﷺ Allah se achhi tarah nikalne ki dua kar rahe the. Allah Ta’ala ne safar ke har mor par na-qabil-e-tasawwur zariye se un ki hifazat ki. Yahan tak ke un ke peeche mahir nishan-daan lagaye gaye the, jinhein pakadne par sau oonton ka inaam rakha gaya tha, phir bhi Huzoor ﷺ salamati ke saath apni manzil par pohanch gaye.

Us waqt Makkah walon ko yeh maloom nahi tha ke Huzoor ﷺ ko zabardasti nikalne ka un ka amal waqiaat ka aisa silsila shuru karega jis ki gehrai tak un ki samajh nahi pohanch sakti. Aath saal baad Huzoor ﷺ usi shehar mein fatah ke saath wapas dakhil hue jahan se unhein nikala gaya tha. Yeh waqia “Fatah-e-Makka” ke naam se mashhoor hua. Dua ki qudrat dekho: Huzoor ﷺ Allah ki taraf rujoo karte waqt shehar se mazloom ki haisiyat mein nikal rahe the, lekin kuch saal baad Allah ne unhein usi shehar mein hamesha ke liye ghalib rehnuma bana kar lautaya.

Madina Munawwara mein achhi tarah dakhil hone ki doosri dua ka jawab bhi azeem tha. Jab Huzoor Muhammad ﷺ Makka se nikle to un ki qiyadat aur hukmrani ko thukra diya gaya tha. Lekin jab woh Madina Munawwara mein dakhil hue to unhon ne qiyadat talash bhi nahi ki thi, phir bhi shehar ke log un ke intezar mein jama the aur unhein apna rehnuma samajh rahe the.

Huzoor ﷺ ki yeh dua har Musalman ko yaad karni chahiye: ghar badalte waqt, shehar ya mulk badalte waqt, hawai safar ke waqt, ya sirf rozmarrah kaam ke liye ghar se nikalte waqt. Kabhi hum samajhte hain ke hum mustaqbil ki behtari ke liye soch samajh kar faisla kar rahe hain, lekin humein mustaqbil ka ilm nahi hota. Is liye na-maloom cheez mein apne andazon ki bina par qadam rakhne ke bajaye apne Rab se baat karo aur dua karo ke woh rawangi ki jagah se tumhare nikalne aur manzil mein tumhare dakhil hone dono ko kamyab bana de. Allah par tawakkul hamari rozmarrah zindagi mein hamari soch se kahin zyada ahmiyat rakhta hai.

Dua, yani haath utha kar apne Khaaliq se baat karna, itni tabdeeli paida kar sakta hai ke parindon ka ek giroh haathiyon ki fauj ko barbaad kar de.⁵⁸ Aur jaisa ke ab hum dekhenge, yahi dua tumhein sab se gehri tareeki se bhi nikal sakti hai. Lekin is ka bunyadi juz tawakkul hai: agar tum jo maang rahe ho woh tumhare liye behtar hai to Allah Ta’ala use zaroor ata karega, aur agar woh tumhein nahi diya gaya to woh apne bandon ko ajr dene ka behtar tareeqa jaanta hai.

Hazaron saal pehle Allah ke ek Nabi ko aisi qaum ki taraf bheja gaya jo bahut se gunahon mein mubtala thi. Huzoor Yūnus ^{عليه السلام} ne unhein baar baar Tauhīd ki dawat di, lekin unhon ne aap ki baat na maani. Aap unhein khabardaar karte rahe ke agar woh apna rawayya na badlein to sakht azaab aayega. Phir bhi woh imaan na laaye. Aakhir ek din un ki haalat se na-umeed ho kar Huzoor Yūnus ^{عليه السلام} kashti mein sawar ho kar wahan se chale gaye.

Isi dauran aasman surkh aag ki tarah nazar aane laga. Log samajh gaye ke Huzoor Yūnus ^{عليه السلام} sach keh rahe the, is liye unhon ne Allah se apne gunahon ki tauba ki.

Samandar mein ek toofan utha. Maujein pahaadon ki tarah buland hotin aur kashti se takra kar toot rahi thin. Kashti ke logon ne bojh kam karne ke liye logon se kaha ke apna samaan pani mein daal dein. Woh mushrik the, is liye unhon ne qura-andazi ki. Jis ka naam nikle, use samandar mein qurbaan karna tha. Yoon woh musafiron ki jaanon ke saath juwa khel rahe the.

Qura-andazi hui aur pehli baar Huzoor Yūnus ^{عليه السلام} ka naam nikla. Log jaante the ke aap nek shakhs hain, is liye unhon ne aap ko samandar mein daalne se inkaar kar diya.

Unhon ne dobara qura-andazi ki, lekin phir wahi naam nikla. Phir bhi woh aise nek shakhs ko samandar ke hawale karne par raazi na hue. Teesri baar qura-andazi ki gayi aur hairat-angez taur par phir Huzoor Yūnus ^{عليه السلام} ka naam hi nikla. Ab aap samajh gaye ke yeh Allah ki taraf se ishara hai, is liye aap toofani pani mein utarne ke liye tayyar ho gaye.

Aap ko yeh maloom nahi tha ke Allah Ta’ala ne ek bade samandari jaanwar ko kashti ka peecha karne ka hukm diya hai. Jab Huzoor Yūnus ^{عليه السلام} pani mein dakhil hue to us azeem jaanwar ne aap ko nigal liya.

Tasawwur bhi mushkil hai ke jab Huzoor Yūnus ^{عليه السلام} bedar hue aur apne aap ko ek badi machhli ke pait mein, us ke tezabi maday ke darmiyan, tareeki mein paya to un par kya guzri hogi. Lekin Allah ke sachche bandon ka hausla yahi hota hai ke woh badtareen soorat-e-haal mein bhi apne Rab ki taraf rujoo karte aur us se dua maangte hain. Qur’ān farmata hai:

وَذَا النُّونِ إِذ ذَّهَبَ مُغَاضِبًا فَظَنَّ أَن لَّن نَّقْدِرَ عَلَيْهِ فَنَادَىٰ فِي الظُّلُمَاتِ أَن لَّا إِلَٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ

“Aur machhli wale Yūnus ko yaad karo jab woh gusse mein chale gaye aur samjhe ke hum un par tangi nahi karenge. Phir unhon ne tareekiyon mein pukara: ‘Tere siwa koi mabood nahi, Tu paak hai, beshak mujh se khata hui.’”⁵⁹

Yahan tareekiyon ka zikr do pehlu rakhta hai. Pehla pehlu zahiri tareeki ka hai. Ghaur karo to Huzoor Yūnus ^{عليه السلام} ko teen tareekiyon ne gher rakha tha: pehli azeem machhli ke pait ki tareeki, doosri samandar ki gehraiyon ki tareeki, aur teesri raat ki tareeki.

Doosra pehlu aap ki jazbaati aur zehni haalat se mutaliq hai. Aaj na-umeedi ka shikar log kehte hain: “Mujhe lagta hai ke main is waqt bahut tareek jagah mein hoon.” Yeh qissa un logon ke liye hai jo zindagi mein aise band raaste par pohanch jaate hain jahan unhein koi umeed ki kiran nazar nahi aati.

Aise waqt Huzoor Yūnus ^{عليه السلام} ka qissa yaad karo. Aap ne tareeki ki gehraiyon mein Allah par tawakkul kiya aur dua ke zariye us ki taraf rujoo kiya. Upar wali dua un logon ke liye bhi mufeed hai jo pareshani, bechaini aur gham ka shikar hain. Is ke zariye Allah Ta’ala ki taraf rujoo karo aur umeed rakho ke woh tumhari gham-zada haalat door kar dega, jaisa ke us ne Huzoor Yūnus ^{عليه السلام} ke saath kiya.

Allah Ta’ala ne un ki dua qubool farmayi:

فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ ۚ وَكَذَٰلِكَ نُنجِي الْمُؤْمِنِينَ

“Phir humne un ki dua qubool ki aur unhein gham se nijaat di, aur hum isi tarah mominon ko nijaat dete hain.”⁶⁰

Un logon ke liye aisa hi hairat-angez anjaam muntazir hota hai jo badi mushkil mein Allah ki taraf rujoo karke us par bharosa rakhte hain.

Allah ke hukm se azeem machhli ne Huzoor Yūnus ^{عليه السلام} ko apne pait se nikal kar sahil par daal diya. Aap kamzor the aur dhoop se bachne, pani ki kami door karne aur apni taqat bahal karne ke liye mazeed hifazat ki zarurat thi.

Zahiri taur par yeh masla alag se hal hona chahiye tha, kyunke Huzoor Yūnus ^{عليه السلام} ne sirf machhli ke pait se azaadi ki dua ki thi. Lekin jab Allah Ta’ala apne bandon par karam farmata hai to har pehlu ka lihaz rakhta hai:

فَنَبَذْنَاهُ بِالْعَرَاءِ وَهُوَ سَقِيمٌ ۝ وَأَنبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ

“Phir humne unhein khule maidan mein daal diya jabke woh beemar the, aur un par kaddu ki bel ka darakht uga diya.”⁶¹

Allah Ta’ala ne un par kaddu ki bel uga di jo unhein dhoop se bachati thi aur un ke liye ghiza ka zariya bhi bani, yahan tak ke un ki taqat wapas aa gayi. Allah par tawakkul rakhne walon ka ajr yahi hai ke un ki sehat-yabi ke baad ki zarooriyat ka intezam bhi Allah ke zimme hota hai.

Huzoor Yūnus ^{عليه السلام} ka qissa humein sikhata hai ke hamara Khaaliq ke saath rabta insaan ke banaye hue aalon aur ijaadon se kahin aage hai jin par hum bharosa karte hain. Chahe hum baadalon se upar hon ya samandar ki gehraiyon mein, humein yaqeen rakhna chahiye ke Allah Ta’ala ka hamare saath aisa mazboot rabta hai jo kabhi ishara nahi khota. Ab humein sirf imaan ki ek chhalang lagani hai aur Allah se judna hai, kyunke woh hamare khayal se bhi zyada qareeb hai.

Allah Ta’ala Qur’ān mein is baat ko wazeh farmata hai:

وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ

“Aur hum insaan ki rag-e-jaan se bhi zyada us ke qareeb hain.”⁶²

Kabhi hum jazbaati tareeki mein ghire hue mehsoos karein tab bhi humein Allah par bharosa aur tawakkul qaim rakhna chahiye, is imaan ke saath ke woh humein tareeki se roshni ki taraf nikal sakta hai.

Tawakkul aur un hairat-angez nateejon ki ek aur misaal un logon ke liye jo mushkil waqt mein haath utha kar Allah Ta’ala se baat karte hain, Huzoor Ibrāhīm ^{عليه السلام} ke bachpan ke mashhoor qisse se samjhi ja sakti hai.

Babylon ke Ur ilaqe mein bachpan hi se Huzoor Ibrāhīm ^{عليه السلام} apni qaum ki haalat se mutma’in nahi the. Woh sooraj, sitaron aur chaand ki parastish karti thi. Unhein yeh bhi na-munasib lagta tha ke log apne haathon se banaye hue buton ki ibadat karte hain. Huzoor Ibrāhīm ^{عليه السلام} ne unhein samjhane ki koshish ki ke but na nuqsaan pahuncha sakte hain na faida, lekin unhon ne us naujawan ki baat sunne se inkaar kar diya.

Ek din jab log apni taqreeb mein shirkat ke liye bahar gaye hue the to Huzoor Ibrāhīm ^{عليه السلام} ne apni baat wazeh karne ka faisla kiya. Meri pehle ki ek kitaab mein is waqie ko is tarah bayan kiya gaya hai:

“Phir Huzoor Ibrāhīm ^{عليه السلام} ne ek ek karke buton ko todna shuru kiya. Da‘wat ke maqsad se unhon ne bade but ko chhod diya taake logon ki aam samajh ko jagaya ja sake. Jab log apni khushi ki taqreeb se wapas aaye to unhon ne dekha ke bade but ke siwa sab but bilkul toot chuke hain. Tahqiq ke baad unhein shak hua ke yeh kaam naujawan Ibrāhīm ne kiya hai, kyunke wohi is taqreeb mein maujood nahi the. Huzoor Ibrāhīm ^{عليه السلام} se pooch-gachh aur un ki aqalmandana guftagu Qur’ān mein yun bayan hai:

قَالُوا أَأَنتَ فَعَلْتَ هَٰذَا بِآلِهَتِنَا يَا إِبْرَاهِيمُ ۝ قَالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هَٰذَا فَاسْأَلُوهُمْ إِن كَانُوا يَنطِقُونَ ۝ فَرَجَعُوا إِلَىٰ أَنفُسِهِمْ فَقَالُوا إِنَّكُمْ أَنتُمُ الظَّالِمُونَ ۝ ثُمَّ نُكِسُوا عَلَىٰ رُءُوسِهِمْ لَقَدْ عَلِمْتَ مَا هَٰؤُلَاءِ يَنطِقُونَ ۝ قَالَ أَفَتَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَنفَعُكُمْ شَيْئًا وَلَا يَضُرُّكُمْ ۝ أُفٍّ لَّكُمْ وَلِمَا تَعْبُدُونَ مِن دُونِ اللَّهِ ۖ أَفَلَا تَعْقِلُونَ

“Unhon ne kaha: ‘Aye Ibrāhīm! Kya tumne hamare maboodon ke saath yeh kiya hai?’ Ibrāhīm ne kaha: ‘Balki yeh kaam un ke is bade ne kiya hoga; un se pooch lo agar woh bol sakte hain.’ Phir woh apne dilon ki taraf mutawajjoh hue aur kehne lage: ‘Beshak tum khud hi zalim ho.’ Phir apne sar jhuka kar kehne lage: ‘Tum jaante ho ke yeh bol nahi sakte.’ Ibrāhīm ne kaha: ‘To kya tum Allah ke siwa unhein poojte ho jo tumhein na faida de sakte hain na nuqsaan? Tum par aur un par afsos hai jinhein tum Allah ke siwa poojte ho. Kya tum samajhte nahi?’”⁶³

Gusse mein aa kar logon ne mutalaba kiya ke Huzoor Ibrāhīm ^{عليه السلام} ko saza di jaye. Unhon ne apne maboodon ki tauheen ke badle mein is naujawan ke liye ek badi aag tayyar ki. Woh chahte the ke is waqie ko misaal bana diya jaye taake aage koi un ke maboodon par sawal na uthaye. Unhon ne ek azeem bhatti banayi aur aag jalayi. Sholay itne buland the ke koi shakhs qareeb ja kar Huzoor Ibrāhīm ^{عليه السلام} ko aag mein nahi daal sakta tha. Is liye unhon ne unhein door se aag mein phenkne ke liye gulel jaisa ek aala tayyar kiya.

Shehar ke log dekh rahe the ke Huzoor Ibrāhīm ^{عليه السلام} ko us aale mein rakha gaya. Is lamhe, muashray ki ghalat baaton ko durust karne ki koshish par apni mushkil soorat-e-haal se shikayat karne ya reham ki bheek maangne ke bajaye, aap ne apne Rab ki taraf rujoo kiya aur us se dua maangi. Aap ne apne Rabb par tawakkul ka izhar karte hue kaha:

حَسْبِيَ اللَّهُ وَنِعْمَ الْوَكِيلُ

“Mere liye Allah kaafi hai, aur kya hi achha kaarsaaz hai!”⁶⁴

Sachche momin durust maqsad ke liye poori koshish karne ke baad Allah ke faisle ko qabool karne ke liye tayyar rehte hain, chahe anjaam kuch bhi ho. Yahan Huzoor Ibrāhīm ^{عليه السلام} naujawan the, lekin unhon ne apni mushkil soorat-e-haal ki ek baar bhi shikayat nahi ki. Unhon ne apne Khaaliq par be-larzish bharosa rakha ke woh is maamle ko jis tarah chahe behtareen tareeqe se sambhale.

Jab jallad ne jama hue logon ke saamne gulel chhodi hogi to sab log khamoshi se naujawan ke cheekhne aur takleef mein mubtala hone ka intezar kar rahe honge. Unhein apne maboodon ke khilaf kiye gaye ‘jurm’ ki saza milte dekhna chahte the. Lekin is ke bajaye gehri khamoshi chha gayi hogi. Log soch rahe honge: “Yeh cheekh kyun nahi raha? Kya hua?”

Is sawal ka jawab Qur’ān ki is aayat mein hai:

قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَىٰ إِبْرَاهِيمَ

“Humne farmaya: ‘Aye aag! Ibrāhīm par thandi aur salamati wali ho ja.’”⁶⁵

Aag ki fitrat jalana hai, yeh baat bachche bhi jaante hain. Lekin Allah Ta’ala aasmanon, zameen aur un ke andar ki har cheez ka Khaaliq aur Maalik hai, aag bhi usi ki makhlooq hai. Is liye us ne aag ko us ki fitrat ke baraks kaam karne ka hukm diya.

Allah Ta’ala ki qudrat hikmat se khaali nahi hoti. Agar Allah sirf aag ko ‘thandi’ hone ka hukm deta to yeh tay na hota ke woh kitne kam darja-e-hararat par qaim rahe. Allah ke hukm se woh barf jaisi sard bhi ho sakti thi. Is ke bajaye Allah Ta’ala ne apne bande par itna karam farmaya ke aag ko na sirf apni fitrat ke khilaf kaam karne ka hukm diya, balki usay itna bhi kaha ke Huzoor Ibrāhīm ^{عليه السلام} ke liye salamati wali rahe.

Log Huzoor Ibrāhīm ^{عليه السلام} ki saza ka tamasha dekhne ke liye jama hue the, lekin un ka mansuba nakaam ho gaya aur bilkul ulta anjaam saamne aaya. Unhon ne Allah Ta’ala ka mojiza aur us ki be-panah qudrat dekhi. Yeh un ke jhoote maboodon ki qudrat nahi thi, balki usi Wahid Ma’bud ki qudrat ka izhar tha jis ki taraf Huzoor Ibrāhīm ^{عليه السلام} unhein baar baar bula rahe the aur woh inkaar karte rahe.

Is qisse se do aur baatein samne aati hain.

Pehli baat yeh ke aag ko zindagi ki aazmaishon aur mushkilaat ki misaal samjha ja sakta hai. Hum ya to us ki shikayat kar sakte hain ya Allah par bharosa rakh sakte hain, is yaqeen ke saath ke woh cheezon ki fitrat ko bhi badal sakta hai, chahe hamari zahiri samajh us ki gehrai ko na samajh sake. Asal ahmiyat hamare faislon ki hai. Hum gulel mein rakhe hue Huzoor Ibrāhīm ^{عليه السلام} ki tarah Allah par tawakkul rakh sakte hain aur dekh sakte hain ke woh na-qabil-e-tasawwur zariye se humein apne huzoor bulandi ata karta hai, ya saamne jalti hui aag par bharosa karne wale tamashaiyon ki tarah ban sakte hain. Soch samajh kar faisla karo, kyunke faislon ke nateeje hote hain.

Doosri baat yeh ke mushkil waqt mein ‘tamashai’ log jama ho jaate hain. Humein Huzoor Ibrāhīm ^{عليه السلام} ki tarah hona chahiye, jo is baat par tawajjoh nahi dete the ke log un ke baare mein kya kahenge. Un ki tawajjoh is baat par thi ke un ka Rabb un ke baare mein kya sochega.

Log aur un ki rai hamare liye aham ho sakti hai, lekin humein samajhna chahiye ke zindagi ka asal maqam Aakhirat hai. Agar hum muashray ke banaye hue mayar ke aage jhuk gaye to hum Dozakh ki taraf ja rahe hain, kyunke woh mayar Allah ke tareeqe par mabni nahi. Huzoor Ibrāhīm ^{عليه السلام} ka qissa dikhata hai ke Allah ka raasta hi woh wahid raasta hai jahan Allah ka banda zindagi ki jalti hui aag mein bhi thandak aur aman mehsoos kar sakta hai.

Is sukoon aur imtiyaz ki taraf safar shuru karne ke liye bas itna karna hai ke Allah ke saamne haath utha kar dua karo, har anjaam mein us par bharosa rakho aur yaqeen karo ke us ka jawab hi behtareen jawab hai.

Agar hum yaqeen ke saath Allah ki taraf rujoo karein to woh us waqt jawab dega jo hamare liye behtareen hoga, chahe humein us ki kam se kam umeed ho. Yeh connection kahin se shuru hona chahiye, aur us ka maqam tawakkul aur mehnat ke darmiyan hai. Hamare paas Allah se jurne ka unlimited connection hai. Aao is ata kiye hue connection ko istemal karein aur apne Khaaliq se kal nahi, aaj, isi lamhe, abhi baat karein!

“Zindagi mein Musalman ko imaan mein mazboot hona chahiye, lekin saath hi sochne wala bhi hona chahiye, jo apne aamaal ke nateejon ko der hone se pehle samajhne ki salahiyat rakhta ho. Tawakkul ko phir sabr ke samandar par thehre hue kashti ki tarah samajhna chahiye, jise Allah ki wahdaniyyat par imaan ka dhaara raasta dikhata hai!”

Qadeem Mesopotamia mein sakht aazmaish ka daur tha. Jahan tak mujhe yaad hai, khushk-sali jaari thi aur sookhi zameen ne logon ko bechain kar diya tha. Lekin sardaron ne apni daulat aur qudrat ke zariye zindagi guzarne ke liye kafi zakhira jama kar liya tha. Woh humein, yani ghareebon ko, har waqt is baat ka ehsaas dilate rehte the. Log un ki izzat is liye nahi karte the ke woh izzat ka hukm dete, balki is liye ke woh izzat ka mutalaba karte the. Agar koi aisa na kare to un ki muhabbat se mehroom ho sakta tha, aur un mushkil dinon mein hum yeh khatra nahi le sakte the.

Is liye humein apne ba-asar sardaron ki itaat karni padti thi taake har din tez dhoop ke neeche, apne pyase jismon ke saath, zinda reh saken. Har roz dhoop ke urooj par sardar hamare saamne aate aur apne pani ke pyale dikha kar apni daulat ka izhar karte.

Ek din ek aadmi aage badha aur kehne laga ke us ke paas aisa khayal hai jo hamare shehar ko tabaahi se bacha sakta hai. Sardaron ne us se tafseel poochne ka kaha, lekin achanak sab ek saath hansne lage. Logon ne apne rehnumaon ko hanste dekha to wajah jaane baghair woh bhi hansne aur us aadmi ka mazaaq udaane lage.

Khushk-sali ke daur mein woh aadmi ek cheez bech raha tha jise ‘umbrella’ kehte hain. Us ka maqsad yeh tha ke jab bahut tez baarish ho to aadmi us ke neeche panah le sake.

“Pagal aadmi! Yeh pagal ho gaya hai!” log kehte. Phir bhi woh aadmi har roz dopahar ko aata aur kehta ke jo log us ke umbrella ke neeche panah lenge woh bach jayenge. Lekin har roz use wahi mazaaq aur zaleel-kun rawayya milta jis ka woh aadi ho chuka tha.

Kai saal baad use gaon ka pagal kaha jaane laga. Shehar ke log garmi ke mausam mein bhi roz jama hote, lekin us waqt woh aadmi apna paigham le kar nahi aata tha.

“Aakhir us ne apna be-ma’ni daawa chhod diya!” log kehte.

Achanak unhon ne dekha ke sooraj ki roshni ghane aur tareek baadalon se dhak gayi hai. Aasman ki garaj ne pareshan hujoom ko hila diya. Yeh wahi baarish thi jis ka woh itne saal intezar kar rahe the, lekin ab unhein samajh aa gaya ke yeh mamooli baarish nahi. Yeh aisa toofan tha jaisa pehle kabhi nahi aaya.

Log sardaron se munharif ho kar door door tak us ‘pagal’ aadmi ko dhoondne lage, kyunke ab unhein us ke umbrella ki zarurat thi. Lekin bahut der ho chuki thi. Aasman ki ek aakhri zor-dar garaj ke saath woh waada kiya gaya toofan aa gaya.

Ab humein samajh aata hai ke us din woh ‘pagal’ aadmi kyun nahi aaya tha. Kaash humne us ki pukaar maan li hoti, lekin ab hum sab ke liye bahut der ho chuki thi!

Yeh misaal batati hai ke insaan muashray ke ba-asar logon ke hukm ki pairwi kis tarah karta hai, jabke yeh log aksar wasail ki aksariyat par qabza rakhte hain. Jab Allah ki taraf se logon ko koi tanbeeh bheji jati hai to un ka fitri jawab ‘logic’ yani zahiri mantiq ki bina par inkaar hota hai.

Allah ke azeem Rasool Huzoor Nūh ^{عليه السلام} ka bhi yahi haal hua. Aap ne zindagi bhar logon ko Allah ke raaste ki taraf bulaya aur aane wale toofan se khabardaar kiya. Aksar logon ne aap ka mazaaq udaya aur paigham thukra diya, sirf chand log imaan laaye.

Huzoor Nūh ^{عليه السلام} ka qissa humein ek nihayat aham dars deta hai: imaan ke liye hamesha zahiri saboot zaroori nahi hota. Jab imaan dil mein aa jaye to Allah par tawakkul aakhirkar us anjaam ko zahir karta hai jo pehle se muqarrar hai, aur humein zindagi ke na-maloom khatron se mehfooz karta hai.

Qur’ān ki 114 surahon mein se 28 surahon mein Huzoor Nūh ^{عليه السلام} ka qissa bayan hua hai. Yeh aaj ki Ummat ke liye is qisse ki ahmiyat ka saboot hai. Lekin hum Qur’ān se tawakkul ke dars hasil karne ke bajaye social media par milne wali taaza afwahon par zyada tawajjoh dete hain.

Huzoor Nūh ^{عليه السلام} ko Allah Ta’ala ne shirk ka muqabla karne aur khalis Tauhīd ka paigham dene ke liye bheja. Huzoor Ādam ^{عليه السلام} aur Huzoor Nūh ^{عليه السلام} ke darmiyan taqreeban das qarn yani sadiyon ya nasaloon ka fasla guzra. Is dauran Shaytaan ne logon ko dhoka de kar jhoote maboodon ki ibadat mein mubtala kar diya.

وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا فَأَخَذَهُمُ الطُّوفَانُ وَهُمْ ظَالِمُونَ

“Aur beshak humne Nūh ko un ki qaum ki taraf bheja. Woh un mein pachaas kam ek hazaar saal rahe, phir unhein toofan ne aa liya aur woh zalim the.”⁶⁶

Qur’ān batata hai ke Huzoor Nūh ^{عليه السلام} ne 950 saal apni qaum ko dawat di. Itne saal ke mazaaq aur inkaar ke baad bhi aap ke saath sirf chand log reh gaye.

Zahiri soch ke mutabiq logon ka aap ke saath na aana samajh aata hai. Unhein lagta tha ke aap cheezon ke aam dhaare ke khilaf baat kar rahe hain. Aap ka bunyadi paigham goya khushk-sali ke dauran umbrella bechne jaisa tha.

Huzoor Nūh ^{عليه السلام} ke pairokar 950 saal tak kis qadr tawakkul rakhte rahe honge? Ek shakhs unhein waada de raha tha ke azeem toofan aayega, lekin saal dar saal guzarte rahe, din aur raat aate jaate rahe, aur koi toofan nahi aaya. Un ke dilon mein kitne sawal aur shak paida hue honge? Doosri taraf sardaron aur un ke pairokar in mominon ka mazaaq uda kar apne faisle par mutma’in hote gaye, kyunke toofan ka aana bilkul na-mumkin lag raha tha.

Aaj bhi jadeed daur mein log Allah ke waade ke poora hone ke baare mein shak karte hain. Woh sochte hain ke kya waqai maut ke baad zindagi hai? Kya Jannat aur Dozakh waqai maujood hain?

Huzoor Nūh ^{عليه السلام} ka qissa, aap ka azeem sabr, bardasht, be-larzish imaan aur Allah, us ke Rusul aur un ke laaye hue paighamat par tawakkul humein aaj bhi dars deta hai. Hum Aakhirat ke apne aqeede ko zahiri taur par sabit nahi kar sakte, lekin agar Allah ki qudrat par bharosa rakhein to Aakhirat mein hamara ajr bahut zyada hoga.

Huzoor Nūh ^{عليه السلام} ne apni qaum ko din raat, khule aam aur posheeda taur par bulaya, lekin woh takabbur karne wale log the aur itaat se inkaar karte rahe.

Lekin aaj hum un logon se kitne mukhtalif hain? Ummat ki haalat dekho to aksar Musalman Huzoor Muhammad ﷺ ki peshgoyi ke mutabiq samandar ke jhaag ki tarah ho gaye hain.⁶⁷ Hum har lehar ke saath be-maqsad idhar udhar behte rehte hain aur jis lehar ka zor zyada ho usi ke saath chal padte hain.

Main yeh maanta hoon ke jab tak hum Qur’āni qisson ko Allah par apna tawakkul paida karne ke pehlu se nahi dekhenge, tab tak hum bhi zindagi ke aane wale toofan ke liye tayyar nahi honge.

Huzoor Nūh ^{عليه السلام} ka mazaaq is liye udaya gaya ke aap ek Allah ki Tauhīd ka paigham de rahe the. Is ke ilawa log is baat par bhi aap ka mazaaq udate the ke aap 950 saal se aisi cheez ke aane ki khabar de rahe the jise sabit karna har din mushkil hota ja raha tha. Har guzarta din un ke paigham ko un ki nazar mein aur zyada shak ke qabil bana raha tha.

Lekin Huzoor Nūh ^{عليه السلام} aam insaan nahi the. Woh Allah Ta’ala ke azm wale Rasool the, aur aap ki nubuwwat par imaan rakhne walon ka yaqeen aaj ke bahut se logon se bilkul mukhtalif tha.

Kafir log aap ka is liye bhi mazaaq udate ke aap hazaron kilometer andaroon-e-zameen mein kashti bana rahe the. Un ki nazar mein yeh ek na-munasib kaam tha aur roohani taur par andhe logon ko aap ka mazaaq udate ka ek aur mauqa mil gaya.

Qur’ān qari ko kitna azeem dars deta hai! Allah Ta’ala apni be-hadd qudrat se chand lamhon mein Huzoor Nūh ^{عليه السلام} ke liye kashti paida kar sakta tha aur un ke mukhalif foran imaan le aate. Lekin imaan ka taqaza yeh hai ke jab hum kisi paigham ki zahiri nishani ya wazeh saboot na dekh saken tab bhi us par yaqeen rakhein.

Huzoor Nūh ^{عليه السلام} ke qisse ka bunyadi dars yeh hai ke aage ki tayyari karo. Jab aap ne kashti banayi thi tab baarish nahi ho rahi thi. Baad mein baarish zaroor hui, aur agar aap ne pehle se tayyari na ki hoti to aap ki qaum tabaah ho jati.

Zindagi mein tawakkul ki ghalat samajh yeh hai ke insaan yeh samjhe ke sirf momin hone ki wajah se Allah Ta’ala us par sone ki baarish barsa dega. Haqeeqat is ke baraks hai. Qur’ān batata hai ke mominon ko aazmaya jayega, aur un aazmaishon ke baad humein sabr karna aur jo kuch abhi hamare paas hai us par Allah ka shukr ada karna hoga.

Zindagi mein Musalman ko imaan mein mazboot hona chahiye, lekin saath hi sochne wala bhi hona chahiye, jo apne aamaal ke nateejon ko der hone se pehle samajh sake.

Tawakkul ko sabr ke samandar par thehri hui kashti samajhna chahiye, jise Allah ki wahdaniyyat par imaan ka dhaara raasta dikhata hai.

Zindagi mein humein apne aamaal ke nateejon ko samajhne ki salahiyat rakhni chahiye. Humein apni kamzori, apni be-sabri aur apne jhoote bharose ko pehchan kar aage ki tayyari karni chahiye. Tawakkul ka matlab yeh nahi ke insaan tadbeer chhod de. Huzoor Nūh ^{عليه السلام} ne baarish aane se pehle kashti banayi thi.

Qur’ān batata hai ke mominon ko aazmaya jayega. In aazmaishon ke dauran humein sabr karna, Allah ka shukr ada karna aur jo kuch hamare paas baqi hai us ki qadr karni hogi.

Tawakkul ka matlab yeh nahi ke momin samjhe ke Allah Ta’ala us par sone ki boonden barsa dega. Tawakkul ka matlab yeh hai ke imaan mazboot ho, tadbeer durust ho aur anjaam Allah ke hawale ho.

Musalman ko imaan mein mazboot hone ke saath apne aamaal ke nateejon ko samajhna chahiye. Tawakkul woh kashti hai jo sabr ke samandar par chalti hai aur Tauhīd par imaan us ke liye raasta banata hai.

Internet par aise hazaron qisse milte hain jahan log batate hain ke kisi achanak mulaqat ne un ki zindagi ka rukh badal diya. Kabhi woh apne ghar se kiye jaane wale kaam ke agle qadam ka mansuba bana rahe hote hain aur achanak apne aap ko kisi doosre mulk mein paate hain.

Allah par imaan mein mazboot Musalman jaanta hai ke hum ‘ittifaq’ ke aqeede ko nahi maante. Kya tum samajhte ho ke tumhare safar mein madad karne wale kuch log sirf ittifaq se tumhari zindagi mein aaye? Ya woh haadsa jise tum mushkil se bach gaye, sirf khush-qismati ki wajah se tha? Hargiz nahi! Allah ki qasam, hargiz nahi! Jo waqiaat pesh aaye aur jo log hamare raaste mein aaye, sab Allah ki marzi se hua.

Zindagi ke is safar mein humein yeh bhi nahi maloom ke din khatam hone tak hum zinda honge ya nahi. Is liye har musafir ki tarah humein apni manzil ki tayyari karni chahiye. Musalman ki manzil un logon ke liye Jannat ka waada kiya gaya ajr hai jo imaan aur nek aamaal rakhte hain.

Musalman ki zindagi ka har din isi tayyari ka hissa hai, bedar hone ke lamhe se le kar sone ke waqt tak. Huzoor Muhammad ﷺ ne humein sikhaya ke bedar hote hi zindagi aur apne anjaam par ghaur karein aur Allah Ta’ala ka shukr ada karein ke us ne humein zindagi ki ne’mat di. Musalman ka din Fajr ki namaz se shuru hota hai aur Isha ki namaz par khatam, aur sone se pehle Allah ka naam liya jata hai.

Huzoor Nūh ^{عليه السلام} ka qissa yeh bhi sikhata hai ke qudrat, daulat ya pairokar kitne hi zyada hon, kisi cheez par hamara poora ikhtiyar nahi. Un ki qaum ke sardar apni zindagi se khush aur mutma’in the. Unhon ne Huzoor Nūh ^{عليه السلام} ka mazaaq udaya aur paigham thukra diya. Aakhir un ke inkaar ki wajah se woh aane wali tabaahi ke liye tayyar nahi the.

Huzoor Nūh ^{عليه السلام} ka qissa humein Allah par bharosa aur inhisar rakhte hue zindagi ki behtar tayyari ke dars deta hai. Yeh paigham khaas taur par un logon ke liye aham hai jo da‘wat-e-Islām ke kaam se jude hue hain. Is baat ko is aayat se samjha ja sakta hai:

وَاتْلُ عَلَيْهِمْ نَبَأَ نُوحٍ إِذْ قَالَ لِقَوْمِهِ يَا قَوْمِ إِن كَانَ كَبُرَ عَلَيْكُم مَّقَامِي وَتَذْكِيرِي بِآيَاتِ اللَّهِ فَعَلَى اللَّهِ تَوَكَّلْتُ ۖ فَأَجْمِعُوا أَمْرَكُمْ وَشُرَكَاءَكُمْ ثُمَّ لَا يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةً ثُمَّ اقْضُوا إِلَيَّ وَلَا تُنظِرُونِ

“Aur unhein Nūh ka qissa suna do jab unhon ne apni qaum se kaha: ‘Aye meri qaum! Agar tum par mera rehna aur Allah ki aayaat ke zariye tumhein yaad dilana bhaari hai to main Allah hi par bharosa karta hoon. Tum apne jhoote maboodon ke saath mil kar apna mansuba pakka kar lo, phir tumhara maamla tum par posheeda na rahe. Phir mere khilaf jo karna hai kar guzro aur mujhe mohlat na do.’”⁶⁸

Huzoor Nūh ^{عليه السلام} ne 950 saal dawat di. Itni lambi mehnat ke baad bhi jab log unhein challenge karte to aap yeh iqraar karte ke saamne rakhi hui rukawaton se nikalne ka wahid raasta Allah par tawakkul aur bharosa hai.

Huzoor Nūh ^{عليه السلام} ka Allah par tawakkul us waqt bhi nazar aata hai jab kashti rawana hui:

وَقَالَ ارْكَبُوا فِيهَا بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا ۚ إِنَّ رَبِّي لَغَفُورٌ رَّحِيمٌ

“Aur Nūh ne kaha: ‘Is mein sawar ho jao. Allah hi ke naam se is ka chalna aur theharna hai. Beshak mera Rab yaqeenan bakhshne wala, meherban hai.’”⁶⁹

Huzoor Nūh ^{عليه السلام} ko apne paigham par aisa yaqeen tha ke woh ek kashti mein sawar ho rahe the aur unhein yeh maloom nahi tha ke woh kahan ja kar thehregi. Un ke paas aaj ki satellite navigation jaisi jadeed technology nahi thi. Toofan mein un ki rehnumai Allah ki taraf se milne wali hidayat ne ki. Isi liye unhon ne kaha ke kashti ka chalna aur us ka anjaam Allah Ta’ala ke ikhtiyar mein hai.

Aaj hum bhi ek safar par hain aur hamari simt kabhi kabhi ghair-yaqini hoti hai. Is jism ki rooh ka aakhri thikana kitna behtar hoga, yeh is baat par munhasir hai ke hum Allah par kitna imaan aur bharosa rakhte hain.

Upar wali aayat ka bunyadi ma’ni Musalman ke har safar ke liye rehnuma hona chahiye. Chahe naya karobar shuru karna ho, naya ghar talash karna ho ya kisi naye mauzu ka mutala karna ho, zindagi ke samandar mein yeh sab safar hain. Musalman ko Allah Ta’ala par be-larzish tawakkul aur bharosa rakhna chahiye taake woh is safar ke behtareen anjaam ki taraf hamari rehnumai kare.

Jab Musalman apne tamam maamlaat mein Allah ko shamil karna aur us par poora bharosa rakhna shuru karenge, tab InshaAllah un maamlaat mein sukoon aur itminan paida hoga.

Is liye Allah ke azaab ka toofan hum par aane se pehle maqsad ke saath aage ki tayyari karo. Us waqt koi buland pahaad bhi humein un paniyon ki gehraiyon se nahi bacha sakega jin ke neeche hum apne aap ko daba rahe honge.

ﺗﻮﻛﻠﺖ ﻋﻠﻰ ﷲ

“Allah par hi main bharosa karta hoon”

“Humein yaad rakhna chahiye ke agar raasta dhund se bhara hua ho to iska matlab yeh nahi ke raasta maujood hi nahi! Sirf is liye ke hum raah ko dekh nahi sakte, yeh sabit nahi hota ke koi raah hai hi nahi! Jo halaat hamare ikhtiyar se bahar hon, unhein Us Zaat ke supurd kar dena chahiye jo sirf hamari rehnumai ke liye bilkul munasib hi nahi, balki raaste aur aage aane wali har cheez ki Maalik aur Farmanrawa bhi hai!”

“Jab woh logon ka intezar karte hue pahad ki choti par khara tha to subah ka alarm bulbul ki goonj ki tarah baqaidgi se sunai de raha tha. Har shehri ne jab posheeda alarm ki awaaz suni to use aage doosre shakhs tak pohanchaya, aur yeh silsila us waqt tak jaari raha jab tak sab log ijlas ki jagah par jama na ho gaye. Sab us ke paigham ka bechaini se intezar kar rahe the. Unhein kya sunne ko milne wala tha? Kya un par hamla hone wala tha? Kya shehar mein koi wabai marz phail gaya tha? Aakhir baat kya thi? Shehar mein badi be-chaini ke asaar nazar aa rahe the.

Pahad par khara hua aadmi sach bolne ke liye mashhoor tha, aur log jaante the ke woh jo kuch unhein batane wala hai woh zaroor sach hoga. Lekin us ne pehle kabhi itne bade majme ke saamne aam taur par baat nahi ki thi. Phir us ne kaha: “Ae logo! Agar main tum se kahun ke is pahad ke peechhe ek lashkar hamla karne ke liye tayyar hai, to kya tum meri baat maanoge?” Logon ne garajti hui awaaz mein jawab diya: “Haan!”

“To meri baat suno jab main kehta hoon ke Allah ke siwa koi Ma’bood nahi, aur main Allah ka Rasool hoon!” Is baar koi garajta hua jawab nahi aaya. Is ke bajaye us ki pukaar ko khamoshi ki ek sakht deewar ne rok liya, phir dheemi dheemi sargoshiyan hone lagen. Log ek doosre ki taraf dekh rahe the aur samajh nahi paa rahe the ke jo baat unhon ne suni hai us ka kya matlab nikalen. Woh aadmi achanak un tamam cheezon ko challenge kar raha tha jinhein log hamesha se azeez rakhte aaye the.

Phir us zamane ke ek ba-asar aadmi ne us ki baat ka sakht muqabla kiya. Us ke chacha ne kaha: “Tere haath toot jaen! Kya isi liye tune humein jama kiya hai? Tere haath toot jaen!” Pahad ki choti par khare is aadmi ko woh jawab nahi mila jis ki use umeed thi. Log use apne mazhab aur riwayat ke liye ek challenger samajh rahe the. Lekin us din ek aur azeem muqable ka aaghaz ho chuka tha: us ke chacha, na-shikast ‘Abū Lahab’ ka muqabla, jis ne apne bhatije ki baat ko ghalat sabit karne ka azm kar liya tha...”

Yeh upar bayan ki gayi kahani Huzoor Muhammad ﷺ ki ibtidaai da‘wat-e-aam ka ek tasavvuri bayan hai, jis ne khaas taur par un ke chacha ke dil mein Makkah walon ke darmiyan badi tashweesh paida kar di thi. Is ke baad Abū Lahab ne har mumkin tareeqe se Islām ko mita dene ka badnaam irada kar liya. Islām aur us ke paigham se us ki shadeed nafrat aur dushmani, Islām, us ke Rasool ﷺ aur us ke paigham, yani Al-Qur’ān, ko badnaam karne ki dhamkiyon aur saazishon se bilkul wazeh thi. Is liye hum yeh kehne ki jurrat kar sakte hain ke use pehla ‘Islāmophobe’ kaha ja sakta hai.

Abū Lahab aksar Huzoor ﷺ ki harkaat ka peecha karta aur is baat par nazar rakhta ke Huzoor ﷺ da‘wat dete hue kis se baat kar rahe hain. Huzoor ﷺ ke chale jaane ke baad Abū Lahab logon ko un ke purkhon ke but-parast mazhab ki yaad dila kar Huzoor ﷺ ki mehnat ko be-asar karne ki koshish karta. Us ka maqsad yeh tha ke log Qur’ān ko ‘jhoot’ aur Islām ko ‘batil’ samjhen.

Abū Lahab zindagi mein apni kamyabi par bahut naaz karta tha. Apni qudrat aur daulat ki wajah se us ne Huzoor ﷺ ke ibtidaai paigham ke mauqe par bhi gustakhi se mudakhlat ki aur ijlas bulane ki wajah par apni narazgi ka izhar kiya. Us ke nazdeek logon ko buton ki ibadat chhodne ka paigham sunne ke bajaye apne karobar mein woh waqt lagana chahiye tha. Is tarah us ne apne samaji rutbe, qudrat aur daulat ki bunyaad par Huzoor ﷺ ke da‘we ko challenge kiya.

Us ki gustakhi ke jawab mein Allah Ta’ala ne Surah Lahab nazil farmayi, jis mein usi ke un alfaaz ka jawab diya gaya jo woh Huzoor ﷺ ke khilaf keh chuka tha. Is surah mein farmaya gaya:

“Abū Lahab ke dono haath toot jaen aur woh khud bhi halaak ho. Na us ka maal us ke kaam aaya aur na jo kuch us ne kamaya. Anqareeb woh bhadakti hui aag mein dakhil hoga, aur us ki biwi bhi, jo lakriyan uthane wali hai. Us ki gardan mein khajoor ki chhaal ki rassi hogi.”⁷⁰

Guzishta waqiat par nazar daalein to Qur’ān ne Abū Lahab ko yeh bataya ke haqeeqat mein Huzoor Muhammad ﷺ ke haath tabaahi ke qareeb nahi aa rahe the, jaisa ke Abū Lahab ne kaha tha. Balke Abū Lahab hi jald Allah ke muqarrar kiye hue anjaam ki tabaahi se do-char hone wala tha.

Is mauqe par qari soch sakta hai ke tawakkul par mabni kitab mein Abū Lahab ki gustakhi ka zikr kyun kiya ja raha hai? Beshak zahiri taur par yeh Surah ek maghroor Abū Lahab ki sirf sarzanish maloom hoti hai, jis ne Huzoor ﷺ ki tauheen ki thi. Allah Ta’ala ne is surat-e-haal ka barah-e-raast jawab de kar use tanbeeh farmayi. Is tarah ghaur-o-fikr ke baad Allah ke mansube ki hikmat aur Qur’ān ke paigham ki gehrai zahir hoti hai.

Jab hum is Surah par ghaur karte hain to humein maloom hota hai ke Qur’ān ne Abū Lahab ko dozakh ka mustahiq qarar diya. Aaj Surah Lahab padhne wale aksar Musalman yeh nahi samajhte ke yeh Surah Abū Lahab ki zindagi mein hi nazil hui thi, us ke inteqal ke baad nahi.

Allah Ta’ala ne us zamane ke tamam shak karne walon aur aane wali nasaloon ke tamam shak karne walon ko bata diya ke jab koi shakhs wahi ki qudrat aur hikmat par sawal uthaye to use is Surah ki taraf laut kar Allah ke mansube ki azeem hikmat samajhni chahiye.

Is Surah mein Allah Ta’ala ne Abū Lahab ko woh behtareen mauqa diya jo woh kabhi maang sakta tha! Woh apna zyada waqt un logon ke paas ja kar guzarta tha jo Islām qabool karne mein dilchaspi rakhte the. Woh unhein kehta tha ke Qur’ān jhoot hai aur Islām aur us ka paigham ghalat hai. Allah Ta’ala ne use do options de kar challenge kiya.

Option 1: Abū Lahab ko apni baat sach sabit karne ka bilkul behtareen mauqa diya gaya. Is ke liye use sirf Islām qabool karna tha. Agar Abū Lahab Islām qabool kar leta to Qur’ān waqai ghalat sabit ho jata, jaisa ke woh muddat se kehta aa raha tha. Qur’ān ko qabool karna use kis tarah jhoot sabit karta? Wahi mein bataya gaya tha ke Abū Lahab dozakh ka bashinda hoga. Yani Allah Ta’ala ne pehle hi bata diya tha ke woh Islām qabool nahi karega aur apne inkaar ki wajah se kafir ki haisiyat mein is duniya se rukhsat hoga aur dozakh mein rahega.

Is tarah Qur’ān ko jhoot sabit karne ke liye Allah Ta’ala ne use ikhtiyar diya ke ek saadi si shahadat ke zariye Islām qabool kar ke poore paigham ko ghalat sabit kar de. Agar Abū Lahab Islām qabool kar leta to us din Qur’ān jhoot aur banawati kitab sabit ho jata, aur Abū Lahab apni baat mein sacha hota.

Option 2: Doosri taraf Abū Lahab apni maujooda kufr ki haalat par qaim reh sakta tha. Agar woh apne purkhon ke mazhab par kafir hi rehte hue is duniya se rukhsat hota to Qur’ān ultimate haq sabit hota, kyunke us ne Abū Lahab ke mustaqbil aur us waqt se us ki zindagi ke faislon ke laazmi anjaam ki pehle hi khabar de di thi.

Tareekh is mashhoor haqeeqat ki gawah hai ke Abū Lahab ne Islām qabool nahi kiya. Woh bilkul usi tarah is duniya se rukhsat hua jaisa Qur’ān ne kai saal pehle bata diya tha, apne purkhon ke but-parast aqeede se chipka hua.

Agar Huzoor Muhammad ﷺ ko apne paigham ke Allah ki taraf se hone ka yaqeen na hota to aap Abū Lahab ko apni da‘wat ki bunyaadein tabah karne ka itna bada khatra kyun mol lete? Allah Ta’ala ne us zamane ke tamam logon aur aaj ke jadeed daur mein hum sab par zahir kar diya ke agarche Allah ne humein intekhab ki azadi di hai, lekin woh hamare ikhtiyarat ko pehle hi jaanta hai.

Musalmanon aur ghair-Musalmanon dono ko chahiye ke Abū Lahab ke intikhabat ke is ajeeb waqie ko samajhne ki koshish karein. Use Islām ke paigham ki bunyaadein tanha tabah kar dene ka behtareen mauqa diya gaya tha, lekin woh aisa na kar saka, kyunke Allah Ta’ala ne pehle hi muqarrar farma diya tha ke woh apne hi ikhtiyarat ki wajah se kafir rahega. Aur bilkul aisa hi hua.

Is mukhtasar lekin gehri Surah mein Allah qari ko yeh sikha raha hai ke us ke waadon aur mansubon par bharosa rakho. Hum apne ilm mein mahdood hain aur Allah ke faislon ki hikmat samajhne ke liye mustaqbil ko dekhne ki salahiyat nahi rakhte. Lekin Allah ka ilm har had se bala hai aur hamari mahdood samajh us ki be-hadd hikmat ka ihata nahi kar sakti.

Jab qari in haqeeqaton ke saamne sar tasleem kham kar deta hai to zindagi ke kisi bhi pehlu mein Allah ke faisle par dobara sawal nahi uthata. Phir zindagi apne aap ko us Zaat ke mansube ke taur par zahir karti hai jis ke qabze mein qudrat aur irada hai, aur jo waqt ke us daire se pare dekh sakti hai jo hamari zameeni aur mahdood nazar ko dhundla kar deta hai.

Humein yaad rakhna chahiye ke agar raasta dhund se bhara hua ho to iska matlab yeh nahi ke raasta maujood hi nahi. Sirf is liye ke hum raah ko dekh nahi sakte, yeh sabit nahi hota ke koi raah hai hi nahi! Jo halaat hamare ikhtiyar se bahar hon, unhein Us Zaat ke supurd kar dena chahiye jo sirf hamari rehnumai ke liye munasib hi nahi, balki raaste aur aage aane wali har cheez ki Maalik aur Farmanrawa bhi hai! Humein hamesha Allah par apna tawakkul rakhna chahiye, kyunke woh hamare intikhabat ke door-ras asraat ko jaanta hai.

Insaan be-yaqeeni ki uljhan mein rehta hai, kyunke humein apne faislon aur zindagi ke intikhabat ke anjaam ka kuch ilm nahi hota. Is wajah se hum un maamlaat ki bina par be-wajah pareshan ho jate hain jo hamare ikhtiyar se bahar hote hain. Agar anjaam hamare mansube ke mutabiq na nikle to hum mayoos ho jate hain aur us dauran apne aas-paas ke logon se chirchire ho kar pesh aate hain.

Tasavvur kijiye ke mustaqbil se koi aisa shakhs hamare paas aaye jo mustaqbil ka koi waqia pehle bata kar yeh sabit kar de ke use aane wale waqiat ka ilm hai. Agar woh shakhs saboot pesh karne ke baad hum se kahe ke mujh par bharosa karo, to hum zaroor us ki baat maan lene par mail honge. Abū Lahab ki gustakhi ki kahani is baat ka saboot hai ke hum nahi jaante ke hamare liye kya behtar hai. Us ne Islām ko tabah karne ke liye apni poori zindagi laga di, jabke asal mein yahi koshish us ki apni tabaahi ka zariya ban gayi. Aur jab use Islām ko bilkul mita dene ka saaf mauqa diya gaya tab bhi woh aisa na kar saka.

Isi tarah Allah Ta’ala ne humein dikhaya hai ke woh hamare mustaqbil mein aane wali cheezon ka anjaam jaanta hai. Is liye Allah ke faisle par sawal uthane ke bajaye hamare liye behtar yeh hai ke us ki raza ke saamne sar jhuka dein aur us par bharosa rakhein, kyunke woh waqt ki un hudood se pare hai jo hamare ilm ko mahdood karti hain.

Jadeed daur ke hawale se bhi Allah Ta’ala duniya ko yeh bata raha tha ke koi bhi shakhs Allah ko challenge karne ki position mein nahi. Woh humein aisi pur-asrar surat-e-haal mein daal sakta hai jahan hamare apne intikhabat hi aakhirkar hamari tabaahi ki imarat ban jaen.

Is ki ek numaya misaal British luxury cruise ship ‘Titanic’ hai, jis ne 10 April 1912 ko apna pehla safar shuru kiya. Is ke banane wale us ki shaan-o-shaukat aur use is zamane ka ek azeem tamasha banane ki apni tamam koshishon par naaz karte the. Use ‘na doobne wala jahaz’ qarar diya gaya, lekin pehle safar ke sirf paanch din baad woh barf ke ek bade tukde se takraya aur doob gaya.

Is ke muqable mein hazaron saal pehle Huzoor Nūh ^{عليه السلام} ne lakri se bani hui ek saadah kashti mein safar kiya tha. Farq yeh tha ke us kashti ke rahnuma ne Allah Ta’ala par bharosa karte hue safar shuru kiya tha. Woh jaante the ke sirf Allah hi unhein salamati tak pohanchane ki qudrat rakhta hai.

Ek aur misaal yeh hai ke 1984 mein NASA ne ek program shuru kiya jismein space shuttle ka naam “The Challenger” rakha gaya. Launch ke 73 second baad hi woh tabah ho gaya.

Aakhir mein hum mein se bahut se log yeh samajhne mein nakaam rehte hain ke hum roz Allah Ta’ala ko challenge kar rahe hote hain, kyunke hum apna bharosa aur imaan Allah ke siwa har cheez par rakhte hain, halanke sirf Allah hi hamare bharose aur imaan ka mustahiq hai.

Ab waqt aa gaya hai ke hum apne bhatke hue rawaiye se rujoo karein, apni Allah ki ata ki hui samajh ki taraf laut aayen, aur yeh samajh lein ke jab tak hum is tarah Allah ko challenge karna nahi chhodte, hum bhi usi pur-asrar surat-e-haal mein ja sakte hain jismein is Ummat ka pehla challenger, Abū Lahab, phans gaya tha. Allah aisa na kare, lekin agar aisa hua to hamare paas lautne ke liye koi jagah nahi hogi. Aur jab sab log humein chhod denge, Allah phir bhi hamare saath hoga!

تَوَكَّلْتُ عَلَى اللهِ

“Main Allah par bharosa karta hoon.”

“Ae aankhon! Apne aap ko jhutlao mat! Tum sirf wahi dekhti ho jo Woh tumhein dikhana chahta hai! Tumhare liye Us ka mansuba tumhare chaaron taraf ki hawa jitna haqeeqi hai! Pas Us Allah par bharosa karo jo zindagi ki kahani ki bareek se bareek tafseel ka bhi intezam farmata hai.”

— Shaykh Faheem

“...is liye humein zindagi ke asal Musannif par bharosa rakhna chahiye. Us ka qalam kabhi tedha nahi hota aur us ki siyahi kabhi khatam nahi hoti. Behtareen anjaam tarteeb dene ki us ki salahiyat be-hadd hai, aur hamari kahani ke tamam kirdaron ka us ka ilm la-mehdood hai. Us ne tamam makhlooq ke wajood mein aane se pehle hi Qalam-e-Muqaddas se hamari kahani likh di thi!”

“Hazaar saal se bhi zyada arsa pehle Fars mein Isfahan ke ek gaon Jayy mein ek naujawan rehta tha. Us gaon ke log aatish-parast the aur aag ki pooja karte the. Woh naujawan tez-fahm tha aur gaon ke sardaar ka beta tha. Us ka baap us se bahut muhabbat karta tha aur use gaon se bahar jaane ki ijazat nahi deta tha, kyunke raaston par ghulamon ke tajiron ki ayyari aam thi. Us ke baap ne use aag ki nigrani ki nihayat aham zimmedari de rakhi thi. Jab log aag ki pooja karte hon to aag ke nigran ko yeh yaqini banana hota hai ke qabeelay ki aag hamesha roshan rahe. Is tarah us naujawan ko hamesha ke liye gaon mein rehne ka paband kar diya gaya tha.

Ek din us ka baap logon ke maamlaat dekhne mein masroof tha. Us ne apne bete ko bulaya aur kaha: “Salmān! Mujhe gaon se bahar apni kuch jaidad ke maamlaat dekhne hain, tum ja kar unhein sambhalo.” Gaon se bahar jaane ka pehla mauqa milne par naujawan Salmān ne zara der na ki aur apni zimmedari poori karne ke liye rawana ho gaya.

Raaste mein use ek ajeeb imarat nazar aayi. Andar se logon ki awaazein aa rahi thin, is liye us ne andar jhaankne ka faisla kiya. Woh Nasraniyon ka ek girja tha. Is naujawan ne pehle kabhi koi doosra mazhab nahi dekha tha, is liye us ka tajassus fitri tha. Un logon ke ibadat karne ke tareeqe ne use itna mutasir kiya ke use waqt ka pata hi na chala aur jab hosh aaya to sooraj ghuroob ho chuka tha.

Us ne padri se poocha: “Yeh mazhab kahan se shuru hua?” Padri ne jawab diya: “Shām se.”⁷¹ Naujawan Salmān ko kya maloom tha ke us ki ghair-hazri par us ka baap pareshan ho chuka hai aur use dhoondne ke liye log bhej chuka hai.

Salmān ghar lauta to us ka baap use dekh kar khush hua. Salmān ne apni deri ki wajah batayi aur kaha ke jis mazhab se us ki mulaqat hui hai woh un ke maujooda mazhab se kahin behtar hai. Is baat par us ka baap bahut ghusse mein aa gaya. Use andesha tha ke bete ko gaon se bahar jaane dene ke us ke khauf sach sabit ho rahe hain. Is liye us ne Salmān ko ghar mein nazarband kar diya aur us waqt tak zanjeeron mein jakde rakha jab tak woh naye mazhab se apni dilchaspi se inkaar na kar de.

Lekin naujawan Salmān ne padri tak ek paigham pohanchane ka raasta nikaal liya. Us ne kaha ke agar kabhi Shām jaane wala qafila rawana ho to use zaroor khabar di jaye. Kuch arse baad use ek qafile ke rawana hone ki ittila mili. Us ne Fars ke apne gaon se bhaagne ka mansuba banaya aur aakhirkar qafile ke saath Shām chala gaya.

Shām pohanch kar Salmān ne bade padri ko dhoondna shuru kiya aur aakhir use dhoond liya. Salmān ne us ki khidmat mein rehne ki darkhwast ki. Woh badle mein kuch nahi chahta tha, siwaye is ke ke us se ilm seekhe aur us ke qareeb rahe. Lekin afsos ke yeh padri ek dhokebaaz aadmi nikla. Woh logon ki di hui khairaat apne bistar ke neeche jama kar ke khud rakh leta tha.

Jab woh mar gaya to Salmān logon ko us ki tareef karte hue bardasht na kar saka. Us ne us ki dhokebaazi ka raaz khol diya. Log apne padriyon ki bahut izzat karte the, is liye unhon ne Salmān se apne da‘we ka saboot manga. Salmān unhein us ke bistar ke neeche chhupaye hue khazanon tak le gaya. Us ki dhokebaazi par ghusse mein aaye logon ne doosron ke liye ibrat banane ko use suli de di.

Us ki jagah jo naya padri aaya woh shareef aadmi tha aur Salmān ke mutabiq rozana ibadat karta tha. Salmān ne ek arse tak us ki khidmat ki. Jab woh padri aakhri waqt mein tha to Salmān ne us se poocha ke us jaisa koi aur kahan milega. Padri ne jawab diya: “Ab mere jaise bahut kam reh gaye hain, lekin tum Iraq chale jao, wahan mere jaisa ek aur shakhs hai.”

Salmān ne Iraq ka mushkil safar shuru kiya. Wahan us ne us padri ko dhoond liya aur us ke aakhri waqt tak achhi tarah khidmat karta raha. Ek baar phir Salmān ne poocha: “Kya aap ke baad khidmat karne ke liye aap jaisa koi aur bhi hai?” Padri ne jawab diya ke ab us jaise bahut kam log reh gaye hain, lekin Shām mein ek aur shakhs ke baare mein use maloom hai.

Salmān ek baar phir duniya ke kisi faide ke baghair, sirf us haq ki khidmat ke liye jise woh sach samajhta tha, Shām ki taraf rawana ho gaya. Wahan bhi us ne nihayat achhi khidmat ki. Jab woh padri aakhri waqt mein tha to Salmān ne phir us jaisa koi aur dhoondne ke baare mein poocha. Padri ne kaha ke use sirf ek aur shakhs ka ilm hai jo Nusaybin ki sarzameen mein rehta hai.

Salmān Nusaybin chala gaya. Wahan us ne padri ki izzat ke saath khidmat ki aur saath hi maveshiyon ki parwarish aur tijarat ka kaam bhi shuru kar liya. Jab padri aakhri waqt mein tha to Salmān, apni khidmat aur ab tak ke safar se mutma’in na hote hue, phir us jaisa koi aur shakhs dhoondne ke baare mein poochne laga.

Is baar use bilkul mukhtalif jawab mila. Padri ne kaha: “Ae mere bete! Khuda ki qasam, mujhe nahi maloom ke hamare tareeqe par chalne wala aur koi shakhs hai jiske paas main tumhein jaane ka mashwara doon. Lekin ab lagta hai ke nubuwwat ka daur qareeb aa gaya hai.”

Salmān is baat se mutajassus hua aur us ne mazeed tafseel poochi. Padri ne bataya: “Woh Hazrat Ibrāhīm ^{عليه السلام} ke deen ke saath mab‘oos honge. Woh Arab ki sarzameen mein zahir honge aur do pathreeli pahariyon ke darmiyan khajooron ke ek baagh wale shehar ki taraf hijrat karenge. Un ki kuch aisi nishaniyan hongi jo posheeda nahi reh sakengi. Unhein tohfe mein diya hua khana woh khaenge, lekin khairaat ka maal nahi khaenge, aur un ke dono shanon ke darmiyan nishan-e-nubuwwat hoga.”

Padri ne mashwara diya: “Agar tum us sarzameen tak ja sakte ho to zaroor jao.”

Jab Salmān ne yeh khushkhabri suni to us ke dil-o-dimagh mein khayalat ka kaisa toofan utha hoga, iska andaza hi kiya ja sakta hai. Is ke bawajood woh kuch arse Nusaybin mein raha. Phir use maloom hua ke Qabeela-e-Kalb ke Arab tajiron ka ek giroh us simt wapas ja raha hai jidhar woh us aakhri Nabi ki talash mein jana chahta tha. Salmān ne unhein dhoond liya aur un se sauda kiya ke woh apni saari milkiyat ke badle use Arab ki sarzameen tak pohancha dein.

Woh Nusaybin se un ke saath rawana ho gaya. Lekin jab woh Wādī Al-Qurā ke ilaqe mein pohanche to Qabeela-e-Kalb ne use dhoka diya. Woh ek Farsi ghulam tha, Arab mein us ka koi maal, zameen ya khandan nahi tha jo us ka da‘wedar banta. Is liye unhon ne use ek Yahudi tajir ke haath ghulam ke taur par bech diya.

Phir bhi Salmān pur-umeed raha. Us ne padri ke bataye hue ilaqe ka naqsha apne zehan mein dohraya aur dekha ke us ke naye malik ki zameen khajoor ke darakhton se ghiri hui hai. Salmān ne socha: “Kya yahi woh maqam ho sakta hai jiske baare mein peshgoi ki gayi thi?” Lekin yaqeen karne ka koi zariya nahi tha.

Ab ghulam ban chuka Salmān apne din mehnat mein guzarne laga. Aakhirkar use us ke malik ke Banu Qurayzah qabeelay se talluq rakhne wale cousin ke haath bech diya gaya aur Yathrib (Madīnah) le jaya gaya. Jab us ne wahan khajoor ke darakht dekhe to us ke dil mein zaroor aaya hoga: “Khuda ki qasam, main is jagah ko padri ki batayi hui nishaniyon se pehchanta hoon.”

Wahan bhi woh ghulam ki haisiyat se apne kaam karta raha. Ek din woh khajoor ke darakht par kaam kar raha tha aur us ka Yahudi malik neeche saaye mein baitha hua tha. Itne mein door se malik ke cousin ki buland awaaz sunai di. Woh keh raha tha: “Allah Banu Qaylah ko halaak kare! Khuda ki qasam, woh is waqt Qubā mein ek aise aadmi ke istaqbal ke liye jama ho rahe hain jo aaj Makkah se aaya hai. Log kehte hain ke woh Nabi hai.”⁷²

Yeh sunkar Salmān kehte hain: “Jab main ne yeh suna to main itna kaanpne laga ke mujhe andesha hua ke main apne malik par ja girunga. Main darakht se neeche utra aur apne malik ke cousin se poocha: ‘Tum kya keh rahe ho? Tum kya keh rahe ho?’”

Salmān ke malik ko us ki mudakhlat par ghussa aa gaya. Us ne use mukka maar kar kaha: “Tumhein is se kya matlab? Apna kaam karo!” Aakhir woh Salmān ghulam tha. Is liye us ne jawab mein kuch nahi kaha, lekin woh yaqeen karna chahta tha ke kya waqai us shakhs ne Allah ke Nabi ke un ke itne qareeb hone ki baat kahi thi ya woh khud hi ghalat sun raha tha.

Us lamhe se bechaini ne use gher liya. Aakhri Nabi ki nishaniyan yaad karte hue us raat Salmān kuch khajooren saath le kar apne malik ki jaidad se chupke nikla, taake padri ki baat ko parakh sake.

Qubā pohanch kar us ne logon se Nabi ke baare mein poocha aur use ek shakhs Muhammad ﷺ ki taraf rahnumai ki gayi. Salmān Huzoor ﷺ ke paas gaya aur arz ki: “Mujhe maloom hua hai ke aap nek aadmi hain aur aap ke saathi musafir aur zaruratmand hain. Mere paas kuch cheez hai jo main khairaat ke taur par aap ko dena chahta hoon, aur mera khayal hai ke aap is ke sab se zyada mustahiq hain.”

Salmān ne woh khajooren pesh kar dein aur ghaur se dekhne laga, kyunke use maloom tha ke Aakhri Rasool ﷺ khairaat qabool nahi farmayenge. Us ne dekha ke Huzoor ﷺ ne apne ashaab se farmaya: “Khao!” Lekin khud us mein se kuch na khaya. Salmān ne dil mein kaha: “Yeh pehli nishani poori ho gayi.”

Salmān apne malik ke paas lauta aur rozana ke kaam karta raha. Ek baar phir raat ki tareeki mein woh chupke se Qubā ki taraf nikal gaya. Is baar us ne us shakhs se mulaqat ki jo Nabi hone ka da‘wa karte the. Us ne arz ki: “Main ne dekha hai ke aap khairaat mein diya hua khana nahi khate. Is liye yeh tohfa qabool farmaiye, jise main aap ki ta’zeem ke liye pesh karna chahta hoon.”

Salmān ne phir ghaur se dekha. Is baar Huzoor ﷺ ne us mein se kuch khaya aur apne ashaab ko bhi khane ka hukm diya. Salmān ne dil mein kaha: “Yeh doosri nishani bhi poori ho gayi.”

Salmān ek baar phir apne malik ki jaidad mein laut gaya aur ghulam ki haisiyat se apne kaam karta raha. Phir raat ko woh Qubā ki taraf nikal gaya. Ab tak use yaqeen ho chuka tha ke us ke ustad ne jo tamam nishaniyan batayi thin woh poori ho chuki hain. Muhammad ﷺ Arab the, Hazrat Ibrāhīm ^{عليه السلام} ka deen pesh kar rahe the, aur unhon ne Madīnah ke is ilaqe ki taraf hijrat farmayi thi jo do pahariyon ke darmiyan tha aur khajooron ke darakhton ki wajah se mashhoor tha. Huzoor ﷺ khairaat qabool nahi farmate the lekin tohfa qabool farmate the. Ab sirf ek nishani baqi thi: dono shanon ke darmiyan nishan-e-nubuwwat.

Lekin Salmān is nishani ki tasdeeq kaise kar sakta tha? Qubā pohanchne par us ne logon ko nihayat ghamgeen haalat mein dekha, kyunke Huzoor ﷺ ke ashaab mein se ek ka inteqal ho gaya tha. Huzoor ﷺ do kapde pehne hue the, ek upar aur ek neeche. Salmān ne socha ke woh Huzoor ﷺ ke peechhe baithne ki koshish karega taake shanon ke darmiyan ka hissa dekh sake.

Salmān baad mein batate the ke aisa maloom hota tha jaise Huzoor Muhammad ﷺ ko bilkul maloom ho ke Salmān kya dhoond raha hai. Huzoor ﷺ ne bila kisi zahiri wajah ke apna upar ka kapda zara sa neeche kiya. Salmān ne woh cheez dekh li jiske liye us ne apni azadi kho di thi: nishan-e-nubuwwat us ki aankhon ke saamne tha.

Jo kuch us ne dekha us ki khushi mein Salmān ne Huzoor ﷺ ko pakad liya aur nishan-e-nubuwwat ko bosa diya. Huzoor ﷺ ne farmaya: “Ae Salmān! Peechhe mud jao.” Salmān peechhe muda aur Huzoor Muhammad ﷺ ko apni poori kahani sunayi.

Salmān Al-Fārsī ^{رضي الله تعالى عنه} Ghazwa-e-Badr aur Ghazwa-e-Uhud ke daur mein bhi ghulam rahe. Aakhir Huzoor Muhammad ﷺ ne unhein apni azadi khareedne ka mashwara diya. Yeh koi aasaan kaam nahi tha. Aakhir kaun ek ghulam ki madad karna chahta? Un ke malik ne 300 khajoor ke darakht aur 40 Ūqiyah⁷³ sona maanga.

Jaisa ke Salmān ko andesha tha, un ke malik ne aisi mushkil shart rakhi jo namumkin lagti thi. Woh itna sona kahan se laate? 300 pauday kahan se milte? Agar itne beej mil bhi jate to unhein lagate kahan? Zarkhaiz zameen pehle hi logon ke qabze mein thi aur daldali zameen darakhton ke liye munasib nahi thi, balki us mein kaam karna bahut bada khatra tha.

Huzoor Muhammad ﷺ ne apne ashaab se farmaya: “Apne bhai ki madad karo.” Is par ashaab ne pauday jama karne mein Salmān ki madad ki. Ek sahabi ne kaha: “Meri taraf se tees chhote darakht.” Doosre ne bees diye, kisi ne pandrah diye aur kisi ne das. Har shakhs ne apni haisiyat ke mutabiq diya, yahan tak ke Salmān ke liye 300 chhote darakht jama ho gaye.

Ab unhein lagane ke liye zarkhaiz zameen dhoondna baqi tha. Huzoor Muhammad ﷺ ne phir farmaya: “Ae Salmān! Jahan yeh darakht lagne hain wahan gaddhe khod do. Jab tum farigh ho jao to mere paas aana, main apne haath se unhein lagaunga.”

Salmān ne gaddhe khod diye aur Allah ke Rasool ﷺ ka intezar karne lage. Huzoor ﷺ ne apne mubarak haathon se ek ek darakht lagaya. Jab darakht bade hue to Salmān ne kaha: “Khuda ki qasam! Har darakht poori tarah ug aaya aur in mein se koi ek bhi nahi mara.”

Salmān ne khajooron ke baagh ki milkiyat⁷⁴ apne malik ke hawale kar di. Malik ne darakht qabool kar liye, lekin Salmān ab bhi baqi sone ki adaigi nahi kar sake. Kuch arsa guzra. Ek Ghazwa se Huzoor ﷺ ki khidmat mein ande ke barabar sone ka ek tukda laya gaya. Huzoor ﷺ ne apne ashaab se poocha: “Us Farsi shakhs ka kya hua jis ne azadi ka mu‘ahida kiya hai?”

Salmān ko Huzoor ﷺ ke paas laya gaya. Huzoor ﷺ ne sone ka woh tukda unhein de kar farmaya: “Yeh le lo aur jo tumhare zimme hai ada kar do, ae Salmān!” Salmān ne arz ki: “Ya RasoolAllah! Yeh mere tamam qarz ko kaise poora karega? Aakhir main pehle tijarat karne wala aadmi tha aur jaanta hoon ke yeh miktar kafi nahi.”

Rasool-e-Kareem ﷺ ne farmaya: “Yeh le lo, Allah tumhare qarz ki adaigi mein tumhari madad farmayega.” Salmān ne woh sona le liya, halanke unhein maloom tha ke yeh baat zahiri mantiq ke mutabiq nahi. Jab unhon ne use apne malik ke saamne tola to khushi se pukar uthe: “Us Zaat ki qasam jis ke qabze mein Salmān ki jaan hai, yeh to 40 Ūqiyah ke barabar hai!”

Salmān ne apna qarz ada kar diya. Takleef-deh ghulami ke kai saal guzarne ke baad aakhirkar unhein azadi mil gayi.”

Yeh Salmān Al-Fārsī ^{رضي الله تعالى عنه} ki kahani thi. Unhon ne haq ki talash mein zindagi ka woh sukoon paa liya jis ki unhein itni shiddat se talaash thi. Aur ab woh hazaron meel door bataye gaye waadon ke mutabiq zahir hone wale Nabi ﷺ ke ba-kamal sahabi the!⁷⁵

Bachpan se hi humein ‘Snow White and the Seven Dwarves’, ‘Beauty and the Beast’ aur ‘Sleeping Beauty’ jaisi pari-kahaniyan sunayi jati hain. In kahaniyon ke zariye har bachcha aisi zindagi ka khwab dekhna shuru kar deta hai jo “ho sakti hai”, aisi zindagi jismein be-shumar imkanaat hon, kyunke in sab kahaniyon ka anjaam khushgawar hota hai.

Khushi ki talash bachpan hi se hamare andar basa di jati hai. Lekin humein koi yeh nahi batata ke hum khushi ka peecha is liye karte hain kyunke hum zindagi mein lagataar sukoon aur rahat dhoond rahe hote hain. Insaan pareshani aur be-aarami par manfi taur par react karta hai. Isi liye hum zindagi ke safar mein gum ho chuke sukoon ki lagataar talash mein rehte hain.

Yahi wajah hai ke hum us sukoon ka peecha karte rehte hain, chahe yeh kisi purani tamanna ko poora karne ke zariye ho ya daulat ki apni pasandeeda cheez haasil karne ke zariye. Is ke baraks media mein aise karodpatiyon ki saikdon khabrein aati rehti hain jo daulatmand hone ke bawajood khudkushi kar chuke, nasha karne lage ya sharab ke sabab apni zindagi barbaad kar baithe.

Aise logon ki khabrein bhi milti hain jo apne pasandeeda peshe mein itne masroof ho gaye ke un ke paas apne ghar walon ke saath baith kar khana khane ka bhi bunyadi waqt nahi raha. Unhein aisa mehsoos hota hai jaise un ke paas “saans lene” ka bhi waqt nahi.

Beshak unhon ne zindagi bhar ke apne khwab poore kar liye, lekin badhati hui pareshani aur zindagi ke nuqsan ke ilawa unhein badle mein kya mila? Is liye humein apne aap se poochna chahiye ke hamare liye asal mein kya aham hai?

Tawakkul ke mauzu par is bayan mein Salmān Al-Fārsī ^{رضي الله تعالى عنه} ki kahani batati hai ke agarche hum kisi khaas raaste par chal rahe hon, lekin asal mein humein nahi maloom hota ke woh raasta humein kahan le jayega. Salmān Al-Fārsī ^{رضي الله تعالى عنه} ne duniya ke kisi faide ke liye nahi, balke Allah ki durust ibadat ki talash mein ek raasta ikhtiyar kiya. Unhein kya maloom tha ke un ka safar jitna pur-khatar tha, utna hi woh us waqt ke ultimate GPS ke zariye naye raaste par lagaye ja rahe the. Jo cheez humein “badi ghalati” nazar aa sakti thi, woh anjaane mein Salmān ^{رضي الله تعالى عنه} ke sab se behtareen intikhab par khatam hui.

Allah Ta’ala Qur’ān-e-Kareem mein farmata hai:

وَالَّذِينَ اهْتَدَوْا زَادَهُمْ هُدًى وَآتَاهُمْ تَقْوَاهُمْ

“Aur jo log hidayat paa gaye, Allah ne un ki hidayat aur zyada kar di aur unhein parhezgari ata farmayi.”⁷⁶

Salmān Al-Fārsī ^{رضي الله تعالى عنه} ki kahani is ayat ke waade ka amali izhar samjhi ja sakti hai, kyunke woh har qeemat par Allah ki talash mein the. Unhon ne apne baap ke saamne baat rakhi, halanke woh jaante the ke is ke bure asraat honge. Isi wajah se unhein ghar mein nazarband kar diya gaya. Is ke bawajood woh hidayat aur Allah ke saamne pur-sukoon tasleem-o-raza ki haalat ki talash jaari rakhte rahe.

2020 mein Covid-19 ke phailao ki wajah se duniya bhar ke logon ne lockdown ka tajurba kiya. Kuch log zehni taur par toot gaye, halanke unhein zaroori ashya khareedne ke liye ghar se bahar nikalne ki ijazat thi. Is ke baraks Salmān apne hi ghar mein qaidiyon ki tarah zanjeeron mein jakde hue the. Woh aasani se apne baap ki baat maan kar zindagi guzarte reh sakte the. Mumkin hai ke woh bhi apne baap ki tarah apni qaum ke sardaar ban jate. Lekin woh apni zindagi ke us gumshuda sukoon ki talash mein the jo duniya ki koi cheez poora nahi kar sakti.

Woh baghair dare Fars (Iran) se Shām, Shām se Iraq, phir dobara Shām, us ke baad jadeed Turkey aur aakhirkar Arab tak safar karte rahe. Is safar mein unhon ne apni azadi kho di aur ek zaleel samjhe jaane wale ghulam ke rutbe tak pohanch gaye. Aise halaat se guzarne ke baad bhi Allah par “imaan” aur “bharosa” rakhna kisi aam shakhs ke liye aasaan nahi. Yahin sachche momin aur zahiri momin ke darmiyan bunyadi farq samajh aata hai.

Ek zahiri ya kamzor momin us waqt tak apne imaan mein mazboot rehta hai jab tak qudrati asbaab us ke haq mein kaam karte rahein. Jis lamhe halaat us ke khilaf hone lagen, woh Allah ke mansube par sawal uthana shuru kar deta hai. Is ke baraks sachcha momin apne saamne rakhe gaye har haal ke saath hum-aahang rehta hai, kyunke woh jaanta hai ke Allah ka mansuba zindagi ke nizam ko samajhne ki us ki apni salahiyat se kahin behtar hai.

Agar tum Allah par bharosa rakho to woh tumhein ek zaleel samjhe jaane wale ghulam ke maqam se uthakar qaum ka rehnuma bana sakta hai. Salmān Al-Fārsī ^{رضي الله تعالى عنه} ke aamaal, rawaiye aur hairat-angez tawakkul Allah Ta’ala ko itne pasand aaye ke taqreeban 1400 saal baad bhi Musalman unhein yaad kar rahe hain. Yahan tak ke un ki kahani jadeed daur mein tawakkul ki ek misaal ke taur par ek kitab ke bab ka mauzu ban gayi hai!

Salmān ^{رضي الله تعالى عنه} ko kya maloom tha ke woh “Salmān Ghulam” se “Sayyidunā” yani hamare sardaar, Salmān Al-Fārsī ^{رضي الله تعالى عنه} ban jayenge. Un ki kahani humein sikhati hai ke hamari kahani hum khud nahi likh rahe. Is liye humein zindagi ke asal Musannif par bharosa rakhna chahiye, jis ka qalam kabhi tedha nahi hota aur jis ki siyahi kabhi khatam nahi hoti. Behtareen anjaam tarteeb dene ki us ki salahiyat be-hadd hai, hamari kahani ke tamam kirdaron ka us ka ilm la-mehdood hai, aur us ne tamam makhlooq ke wajood mein aane se pehle hi Qalam-e-Muqaddas se hamari kahani likh di thi!

Kya aisi makhlooq ke Musannif par poora yaqeen rakhna munasib nahi? Is liye aao us par bharosa rakhein aur tasleem kar lein ke humein us simt le jaya ja raha hai jahan ka anjaam Us Zaat ne muqarrar farmaya hai jo har faisle ki mustahiq hai.

Zindagi ke safar mein jis gumshuda sukoon ke liye hum be-hadd pareshan rehte hain woh kisi door ke mulk ke ufaq se pare maujood nahi. Woh hamare andar, hamare seenon ki gehraiyon mein maujood hai. Hamara yahi dil agar Allah Ta’ala ke saath hum-aahang ho jaye to is aarzi duniya ke har guzarte lamhe mein sukoon hamara mustaqil tajurba ban jayega.

تَوَكَّلْتُ عَلَى اللهِ

“Main Allah par bharosa karta hoon.”

“Tawakkul ka matlab yeh nahi ke jab hamara socha hua mansuba us ke mutabiq poora na ho to hum naraz aur ghusse mein aa jaen! Nahi! Tawakkul yeh hai ke insaan is yaqeen ke saath safar kare ke mansuba bandi mein apni har mumkin koshish karne ke bawajood Allah ka mansuba sirf behtareen mansuba hi nahi, balki wahi wahid mansuba hai jo poora ho kar rahega. Is liye us mansube ke anjaam ko qabool karna chahiye, kyunke Allah behtar jaanta hai. Woh tamam makhlooq ki mahdood hudood se bahar hai aur hamari raah ki rehnumai ke liye sab se munasib Faisla Farmane Wala hai.”

“Allah par apna tawakkul paida karne ke liye dil ki rozana tarbiyat zaroori hai. Isi liye Musalmanon ko sikhaya jata hai ke aankh khulte hi duaen padhein. Yeh duaen sirf ‘rasm’ ke taur par nahi padhni chahiye, balki Allah ke zikr ko zindagi ka hissa banane ke liye padhni chahiye, taake roohani faida hasil ho.”

“Aaj subah main ne aankh kholi aur do tohfe khole...meri aankhen! Main ne saans andar li aur bahar nikali, un hazaron logon ke baraks jo pichhli raat apni jaan kho chuke the. Main ne parindon ke geet bilkul munazzam lehje mein sune aur khirki kholne par taaza hawa ki khushboo mehsoos ki. Main ne apne bachon ki muhabbat bhari aaghosh ka lutf uthaya aur rasoi mein pakne wale khane ka maza chakha! Yeh Allah ki taraf se amanat ke taur par diye gaye be-qeemat tohfe hain, lekin hum in ki qeemat us waqt samajhte hain jab yeh apni behtareen salahiyat ke mutabiq kaam karna band kar dete hain.”

Hamare gird Allah ke diye hue aise hi hairat-angez tohfe bikhre hue hain. Lekin hum har guzarte din unhein nazarandaz karte hain aur unhein sasti khushiyon aur us “kaghazi” paise ke badle de dete hain jise hum zindagi ki sab se aham kamyabi samajhte hain.

Kya koi ilm rakhne wala shakhs is baat se inkaar kar sakta hai ke kainaat apne behtareen nizam ke saath kitni azeem hai? Qur’ān humein baar baar ek aisi ayat ke zariye yaad dilata hai jo qari ke zehan mein isi baat ko mazbooti se bithati hai:

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

“To tum apne Rab ki kaun kaun si nematon ko jhutlaoge?”⁷⁷

Allah Ta’ala chahta hai ke hum us ki takmeel ko us ki makhlooq ki takmeel ke zariye samjhein. Woh humein apni be-shumar nematon par ghaur-o-fikr ke asbaab deta hai, halanke in nematon ko ginna mumkin nahi:

وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا ۗ إِنَّ اللَّهَ لَغَفُورٌ رَحِيمٌ

“Aur agar tum Allah ki nematen ginna chaho to unhein shumaar na kar sakoge. Beshak Allah bakhshne wala, meherban hai.”⁷⁸

Is ke bawajood insaan un tamam cheezon ka hisaab lagata rehta hai jo us ke paas nahi, taake apni “daulat” ka andaza kar sake. Haqeeqat yeh hai ke hum un be-shumar tohfon ki wajah se maalamaal hain jo Allah ne hum par barsaye hain.

Allah Ta’ala par tawakkul paida karne ke liye humein shukr ka rawaiya apnana hoga. Shikayat karna is baat ki alamat hai ke hum apne paas maujood cheezon se na-khush hain. Aur agar hum na-satisfaction ki haalat mein rahein to Allah ke mansube ke saath kabhi hum-aahang nahi ho sakte, kyunke hamare andar mazeed ki lagataar khwahish paida hoti rahegi.

Is ki ek misaal aaj ke woh naujawan hain jo apne career ke liye bahut purjosh hain. Kai saal pehle jab koi shakhs baligh hota aur aamdani kamane lagta to use shadi ke qabil samjha jata tha. Musalman jaante the ke shadi imaan ka aadha hissa hai.

Lekin aaj koi shakhs peshewar maqam par pohanch chuka ho ya achha karobar kar raha ho, phir bhi us ki soch badal gayi hai. Us ka rawaiya aksar yeh hota hai: “Jab main bahut saara paisa jama kar lunga tab shadi ke baare mein sochunga.”

Kai mauqon par naujawan mard, aur aaj ke daur mein aurat bhi, apni peshewar kamyabi ke liye itne purjosh hote hain ke shadi na karne ka faisla kar lete hain aur inhi mansubon ke peeche lag jate hain. Kuch saal baad unhein maloom hota hai ke un ka karobar ya career un ke mansube ke mutabiq nahi chala. Is dauran un ki jawani, aur kabhi kabhi un ki daulat bhi zaya ho chuki hoti hai. Ab woh shadi ke baare mein sochna chahte hain.

Agar unhein yaqeen hota ke Allah Ta’ala hi Razzaq aur Parwardigar hai, aur woh na-qabil-e-fahm zaraaye se bhi rizq ata farmata hai, to woh hamesha pehle imaan ke kisi pehlu ko poora karne wala raasta ikhtiyar karte.

Is tarah guzarta hua har din humein apni fitrat ke khilaf faisle karte hue dikhai deta hai, halanke insani fitrat fitri taur par haq ke raaste se hum-aahang hai. Agar tumhein is par yaqeen nahi to “lie detector” naam ki ijad par ghaur karo. Insaan zahiri taur par jhoot bol sakta hai, lekin hamari fitrat aisi hai ke jism jhoot par apna reaction deta hai. Jab hum jhoot bolte hain to hamara “dil” be-tarteeb hone lagta hai, paseena aata hai aur be-aarami mehsoos hoti hai.

Aur agar hum apne Khaliq se door karne wale rozana faisle kar ke khud ko jhoot bolne ke is raaste par chalate rahein to har din ke aakhir mein hum nuqsan mein honge.

Insaan khoobsurat hai, is liye khoobsurati ki taraf mail hota hai. Allah Ta’ala ne is duniya ko hamare liye khoobsurat banaya hai taake hum samjhein ke agar makhlooq itni khoobsurat hai to Khaliq kaisa hoga! Allah darakht paida karta hai jo humein oxygen naam ki zindagi ki ek na-dikhne wali bunyadi zarurat dete hain, lekin hum in darakhton ko kaat kar apni zarurat ki doosri cheezen banane mein zara bhi hichkichahat mehsoos nahi karte.

Allah ne pani ko fitri energy drink ki surat mein diya hai, phir hum insaan ki banayi hui masnooi cheezon ke deewane kyun hain? Sardi ki subah sooraj ki kirnon ki shaan kaun jhutla sakta hai? Garmi mein thandi hawa ki lazzat se kaun inkaar kar sakta hai? Ya pareshani ke waqt samandar ka sukoon kaun faramosh kar sakta hai? To tum apne Rab ki kaun kaun si nematon ko jhutlaoge?

Dil ki mazbooti barqarar rakhne ke liye humein apni rozana zindagi mein Allah ki qudrat aur maujoodgi ka ilm us ke zikr ke zariye apnana hoga. Allah Ta’ala humein batata hai ke cheezon ki fitrat mein badi nishaniyan aur ilm maujood hai (3:190), lekin ilm rakhne wale woh hain jo Qur’āni hidayat ke mutabiq do pehluon ko jama karte hain:

الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ

“Yeh woh log hain jo khare, baithe aur apni karwaton par Allah ko yaad karte hain, aur aasmanon aur zameen ki paidaish mein ghaur karte hain: ‘Ae hamare Rab! Tu ne yeh sab be-maqsad nahi banaya. Tu paak hai, pas humein aag ke azaab se bacha.’”⁷⁹

Yeh ayat batati hai ke Allah ki qudrat aur har cheez mein us ki kamal ko samajhne ke liye humein Zikr, yani Allah ki yaad, ko apni zindagi ka hissa banana hoga aur us ke saath Fikr, yani us ki makhlooq par gehra ghaur-o-fikr, bhi karna hoga.

Allah par tawakkul paida karne ke liye dil ki rozana tarbiyat zaroori hai. Isi liye Musalmanon ko sikhaya jata hai ke aankh khulte hi duaen padhein. Yeh duaen sirf rasm ke taur par nahi padhni chahiye, balki Allah ke zikr ko apnane aur roohani faida hasil karne ke liye padhni chahiye.

Chahe hum baithe hon, baat kar rahe hon, paidal chal rahe hon ya gaari chala rahe hon, humein Allah Ta’ala ke saath apna talluq mazboot karne ki koshish karni chahiye. Is tarah hamare dil Allah ki taraf mail honge aur Allah ki qudrat aur jalal par hamara tawakkul aasaan ho jayega.

Yeh Zikr us ki makhlooq ki shaan ko lagataar pehchanne ke zariye bhi hasil hota hai. Jab hum door aasman par qudrati rangon aur roshniyon ke saath ghuroob hote hue sooraj ko dekhein to sirf apni zaat par tawajjoh de kar selfie lene ke bajaye tasveer lein aur kahen:

فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ

“...to badi barkat wala hai Allah, jo sab se behtar paida karne wala hai.”⁸⁰

Allah ki paida ki hui cheezon ko apni numaish ka zariya banane ke bajaye hum Allah ki makhlooq ki khoobsurati par ghaur kar sakte aur apni soch ki tamam tawajjoh Allah ki taraf pher sakte hain. Yehi Allah ka haqeeqi Zikr hai.

Agar hum is amal ko rozana zindagi mein apna lein to dil Allah ki maujoodgi se hoshyar ho jayega. Aur Allah na kare, agar humein kisi sakht mushkil ka saamna ho, to hum aasani se samajh lenge ke hamare gird ki har cheez Allah ke hukm ki ghulam hai. Is liye agar Allah chahe to woh cheezon ke nizam ko badal sakta hai.

Dil ke sehatmand hone ka faida yeh hai ke jab use apne Khaliq ko pehchanne ki tarbiyat milti hai to woh iqrar karta hai ke Allah “Al-Akbar”, yani sab se Buzurg hai, aur baqi har cheez be-qarar aur haqeer hai. Is se tawakkul ko samajhne ka darwaza khulta hai. Aakhir ilm rakhne wala shakhs be-qarar cheezon par bharosa kyun kare jabke woh har pehlu se sab se Buzurg Zaat par bharosa kar sakta hai?

Hum apni har zarurat poori karne wale Khuda ki talash mein mashriq se maghrib tak nikal sakte hain, lekin yeh talash be-nateeja rahegi. Is zameen par koi ek shakhs bhi aisa nahi jo makhlooq ke andar maujood har cheez par mukammal qabza rakhta ho. Sirf Allah hi har pehlu se mukammal ikhtiyar rakh sakta hai:

رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا

“Woh mashriq aur maghrib ka Rab hai, us ke siwa koi Ma’bood nahi, pas usi ko apna kaarsaz bana lo.”⁸¹

Is bab mein uthaye gaye nuqaat par gehra ghaur karne ke baad qari ko apne aap se yeh sawal karna chahiye: “Aaj Allah ke saath mera dil kaisa hai?”

Kya hamara dil us Zaat par bharosa kar raha hai ya us ki mukhalifat mein hai jis ne isi waqt hamare liye woh hawa muhayya ki hai jise hum saans ke zariye andar le rahe hain?

تَوَكَّلْتُ عَلَى اللهِ

“Main Allah par bharosa karta hoon.”

“Ae bechain dil, sabr kar! Tumhari kahani sab se Azeem Musannif ne likh di hai!”

— Shaykh Faheem

“...kabhi aisa hoga ke cheezen hamare mansube ke mutabiq nahi chalengi. Lekin agar hum us haalat par sabr karein aur yaqeen rakhein ke Allah Ta’ala ke ilm ne hamare liye is raaste ko behtareen mumkin raasta pehle hi dekh liya hai, to jab us ka mansuba poora hoga, is ke nateeje is duniya ya Aakhirat mein be-aib honge.”

Tum ek raaste par chal rahe ho...lekin ab tumhein bilkul maloom hai ke yeh raasta kahan le jata hai. Sab raaste Allah Ta’ala ki taraf jate hain. To tum wahan kaise pohanchoge? Apni zindagi ke safar mein Allah ki nishaniyon ko dhoondo jo tumhari rehnumai karengi. Achhi tarah jaante raho ke agar tum us ke ahkaam par qaim raho aur us par bharosa karo, to agar koi tumhein kisi pur-khatar raaste par bhatkane ki koshish bhi kare, Allah tumhare bharose ki wajah se na-qabil-e-tasavvur zaraaye se tumhari madad bhej dega.

Tawakkul ko samajhne ki hamari ab tak ki koshish ne humein Allah ke barguzida Anbiya ki zindagiyon ke waqiat aur doosre nek bandon ki misaalon se guzara hai. In sab ka maqsad qari ke saamne chand bunyadi baatein wazeh karna hai.

Pehli baat: Hamara ilm mahdood hai. Is mahdoodiyat ka lazmi nateeja yeh hai ke hum sirf “abhi aur yahin” ko jaante hain, jabke Allah ka ilm waqt ke tasavvur se bhi pare hai. Is liye woh hamare har kiye hue, har kiye ja rahe aur aane wale har intikhab ke tamam asraat ko jaanta hai. Us ka ilm har zinda insaan, guzishta logon aur aane wali nasal ke har fard ko shamil hai, is lamhe bhi aur waqt ke har us lamhe mein bhi jo abhi nahi aaya.

Har ilm rakhne wala shakhs jaanta hai ke zindagi ke kisi bhi maamle mein an-jaane ilaqe mein qadam rakhne se pehle sab se aqalmandi ka kaam yeh hai ke kisi mahir ya us field mein hum se zyada tajurba rakhne wale shakhs se mashwara kiya jaye. Jab humein sarmaya lagana ho to banker se mashwara karte hain. Jab chhuttiyon ka mansuba banana ho to travel agent se mashwara karte hain. Jab bachon ko kisi khaas school mein dakhil karana ho to asatiza se mashwara lete hain.

Yahi mamool ka tareeqa hai. Kyun? Kyunke hum jaante hain ke jis maamle mein hum apna waqt, mehnat ya paisa lagana chahte hain us ki badi qeemat hai.

Phir jab imaan ke mustaqbil mein sarmaya lagane ki baat aati hai to hum itni kam ya bilkul koi koshish kyun nahi karte? Is nihayat aham maamle mein hum aqalmandi ka muzahira kar ke Us Allah se mashwara kyun nahi lete jo hamare mustaqbil ke har anjaam ka ilm rakhta hai?

Jab hum tasleem kar lete hain ke insaan ke Allah ke mansube par sawal uthane ki bunyadi wajah us ka mahdood ilm ya ilm ki kami hai, to hum hamesha is baat ka khayal rakhenge ke Allah ke mansube par sawal na uthayen. Humein ehsaas rahega ke hamara ilm mahdood hai aur Allah ka ilm la-mehdood. Is liye humein us par bharosa rakhna chahiye, yeh jaante hue ke anjaam hamare liye dhundla hai lekin Allah ke liye bilkul wazeh.

Yeh baat “Muqabla Karne Wala Kaun Hai?” wale bab mein samjhayi gayi thi. Abū Lahab ke mustaqbil ko sab ke saamne pesh kar diya gaya tha, taake log samjhein ke Allah Ta’ala ko mustaqbil ka aisa ilm hasil hai ke jab woh humein intikhabat ka mauqa bhi deta hai tab bhi woh jaanta hai ke hum kaunsa intikhab karenge. Hamare liye anjaam raaz ki dhund mein chhupa hua hai, lekin Allah ke liye bilkul wazeh. Is liye humein us par bharosa karna chahiye!

Doosri baat: Tawakkul ko samajhne ke liye humein har haalat mein sabr aur bardasht ka rawaiya ikhtiyar karna sikhaya jata hai. Beshak kabhi cheezen hamare mansube ke mutabiq nahi chalengi. Lekin agar hum us haalat par sabr karein aur yaqeen rakhein ke Allah Ta’ala ke ilm ne hamare liye is raaste ko behtareen mumkin raasta pehle hi dekh liya hai, to jab us ka mansuba poora hoga, is ke nateeje is duniya ya Aakhirat mein be-aib honge.

Sabr aur tawakkul apnane ki fazilat ki be-shumar misaalon ke saath is ki ek numaya misaal Huzoor Ibrāhīm ^{عليه السلام} aur “qurbani” ka mashhoor waqia hai.⁸²

Huzoor Ibrāhīm ^{عليه السلام} ki poori zindagi mukhtalif imtihanat se guzri, lekin aap ne har imtihan ko kamal ke saath paar kiya (2:124). Aap ne bete ki dua maangi (37:100), aur zindagi ke aakhri daur mein Allah Ta’ala ne aap ko Huzoor Ismā‘īl ^{عليه السلام} ata farmaye. Jab aap ke bete ki umr pukhtagi ko pohanchi to Allah Ta’ala ne unhein apne bete ko zabh karne ka hukm diya. Bete ne bhi is hukm ko qabool karte hue kaha ke aap mujhe sabr karne walon mein paenge (37:102).

Us nihayat sakht imtihan ke waqt, jab Huzoor Ibrāhīm ^{عليه السلام} apne bete ko zabh karne wale the, Allah Ta’ala ne elaan farmaya ke unhon ne imtihan kamyabi se paar kar liya (37:103-105). Allah Ta’ala par un ke azeem sabr aur tawakkul ki wajah se, ke woh aisa hukm milne par bhi us par amal ke liye tayyar ho gaye, aaj duniya bhar ke Musalman har saal is azeem qurbani ko yaad karte hain.

Is liye jab humein aazmaishon aur mushkilaat ka saamna ho to humein Allah Ta’ala par bharosa rakhna aur sabr karna chahiye, taake hum bhi imtihan mein surkhru ho saken. Agar hum sabr karein aur us par tawakkul rakhein to yaqeenan Allah Ta’ala jo nateeja hamare liye zahir karega us par humein khushi hogi.

Teesri baat: Tawakkul ka matlab yeh hai ke jab sab kuch, aur mumkin hai ke sab log bhi, hamare khilaf hon tab bhi Allah par bharosa rakha jaye. Is liye ke agarche humein mehsoos ho ke hum “tanha” hain, Allah hamesha maujood hai aur hamari shah-rag se bhi zyada qareeb hai.

Huzoor Yūsuf ^{عليه السلام} ka waqia wazeh karta hai ke Allah Ta’ala mahdood zehan ke liye pur-asrar tareeqe se paheli ke mukhtalif tukdon ko jod kar ek mukammal tasveer bana sakta hai. Jab Huzoor Yūsuf ^{عليه السلام} kuen mein bilkul tanha the, Allah Ta’ala ne waqiat ka aisa silsila paida farmaya jo aakhirkar aap ko Misr ke sardaron ke darmiyan le gaya. Isi dauran badkaron ki saazish khul gayi aur aap har ilzam se bari ho gaye.

Zindagi mein log tumhare khilaf saazish kar sakte hain, lekin tumhara reaction nihayat aham hota hai. Agar tum jazbati taur par react karne ke bajaye Allah par bharosa karne ka intikhab karo to Allah tumhein aise tareeqe se kamyabi dega jo tumhare liye sab se munasib hoga. Tumhein sirf sabr karna aur Allah par bharosa rakhna hai.

Chauthi baat: Tawakkul is aham usool par qaim hai ke behtareen nateeja hasil karne ke liye har mumkin koshish ki jaye. Hum un logon mein shamil nahi ho sakte jo baghair parachute ke hawai jahaz se chhalang laga kar kahen: “Allah maujood hai, is liye woh mujhe pakad lega.” Tawakkul ka yeh ghalat tasavvur hai.

Huzoor Nūh ^{عليه السلام} ki kahani batati hai ke jis bhi jaiz kaam ko hum karna chahte hain us ke liye poori tayyari zaroori hai. Aur jab maamla hamare ikhtiyar se bahar ho jaye to phir yaqeen rakhein ke anjaam jo bhi hoga, hamare behtareen faide mein hoga.

Is liye tawakkul Allah Ta’ala par sachche bharose ke saath hamari Allah ki ata ki hui salahiyaton ko durust taur par istemal karne par bhi mabni hai. Yeh “imaan ki rehnumai mein aqal” hi hai jo zindagi ke is safar mein sehatmand zehni aur roohani tawazun barqarar rakhne aur sukoon hasil karne mein hamari madad karegi.

Paanchwin baat: Allah Ta’ala ne hamare aur apne darmiyan rabt ka ek khula darwaza rakha hai aur humein hukm diya hai ke apni pareshaniyan dua ki surat mein us ke saamne pesh karein. Is liye humein kabhi yeh nahi samajhna chahiye ke sirf poori tayyari kar lena kafi hai. Allah Ta’ala kisi ko yeh dars dene ke liye kisi bhi shakhs ke mansube ko nakaam kar sakta hai.

Aaj aisa kaun hai jo “Titanic” ke naam se na-waqif ho? Yeh ek hairat-angez jahaz tha jise doobne se na-qabil samjha gaya tha, kyunke is ki tameer ke peechhe be-panaah mehnat, technology, soch aur mazbooti thi. Lekin apne pehle hi safar mein woh doob gaya!

Is ke baraks hazaron saal pehle lakri se banayi gayi ek kashti tareekh ke sab se bade toofanon mein se ek ka saamna kar ke apni manzil tak pohanchi. Is liye ke jab woh rawana hui to us ke rahnuma ne Allah Ta’ala se use manzil ki taraf rehnumai dene ki dua ki.

Isi tarah zindagi ke safar mein humein bhi apne Rab se baat karni chahiye aur apne tamam maamlaat mein us se rabt rakhna chahiye, taake woh raaste mein hamari rehnumai kare. Mansuba zaroor banao, lekin aakhir mein yeh tasleem karna hoga ke jab tak Allah Ta’ala hamare liye kisi anjaam ka irada ya faisla na farmaye, hamari koshishein be-maqsad reh sakti hain. Is liye har kaam mein usi par bharosa rakho!

Allah Ta’ala humein apni azmat pehchanne ki taufeeq ata farmaye aur is pehchan ko hamare dil ki har dhadkan ke saath jod de, taake hum har waqt us ki maujoodgi ka ehsaas rakh saken. Aur is tarah yaqeen rakhein ke wohi Zaat hai jis par humein hamesha apna tawakkul aur bharosa rakhna chahiye!

Aakhir mein main kehta hoon...

تَوَكَّلْتُ عَلَى اللهِ

“Main Allah par bharosa karta hoon.”

“Main Allah par bharosa rakhta hoon” — (9:129), (10:71), (11:56), (11:88), (12:67), (13:30), (42:10)

“Hum Allah par bharosa rakhte hain” — (7:89), (10:85), (60:4), (67:29)

“Hum Allah par bharosa kyun na karein?” — (14:12)

“Allah par bharosa” — (3:122), (3:160), (5:11), (8:49), (9:51), (12:67), (14:11), (14:12), (39:38), (58:10), (64:13), (65:3), (8:2), (16:42), (16:99), (29:59), (42:36)

“Allah par bharosa rakho!” — (3:159), (4:81), (5:23), (8:61), (10:84), (11:123), (25:58), (26:217), (27:79), (33:3), (33:48)

“Al-Wakīl — Sab Kaamon Ka Behtareen Kaarsaz” — (3:173), (6:66), (6:102), (6:107), (10:108), (11:12), (12:66), (28:28), (39:41), (39:62), (42:6), (4:81), (4:109), (4:132), (4:171), (17:2), (17:54), (17:65), (17:67), (17:86), (25:43), (33:3), (33:48), (73:9)