Pichhle dars mein humne padha tha ke Allah Ta‘ala ne Ambiya-e-Kiram ko insaniyat ki hidayat ke liye bheja aur aakhir mein Hazrat Muhammad Mustafa ﷺ ko Khatam-un-Nabiyyin banaya.
Is dars mein Imam Ali (a) Khutbah 1 mein Rasoolullah ﷺ ki ba‘that se pehle ke zamane ka zikr karte hain—jab duniya mein rasoolon ke darmiyan lamba waqfa aa chuka tha, ummatein ghaflat ka shikar thin aur insaniyat ko dobara hidayat ki zarurat thi.
1. Khutbah ka markazi jumla
Nahjul Balagha ki Khutbah 1 mein is mazmoon ka jumla aata hai:
عَلَى حِينِ فَتْرَةٍ مِنَ الرُّسُلِ، وَطُولِ هَجْعَةٍ مِنَ الْأُمَمِ، وَانْتِقَاضٍ مِنَ الْأُمُورِ
Roman Urdu:
‘Ala heeni fatratin-minar-rusul, wa tooli haj‘atin-minal-umam, wantiqaadim-minal-umoor.
Tarjuma:
“Us waqt jab Rasoolon ke darmiyan ek lamba waqfa aa chuka tha, ummatein gehri ghaflat mein so rahi thin aur umoor-e-zindagi mein bigaad paida ho chuka tha.”
Note: Yeh Khutbah 1 ke mashhoor matn ka ek hissa hai. Mukhtalif nuskhoñ aur tarjumoñ mein lafzon ki adaigi mein halka farq mil sakta hai.
2. Is jumle ki tafseeli tashreeh
(A) Fatrat-un-minar-Rusul – Rasoolon ke darmiyan waqfa
Iska matlab yeh hai ke Hazrat Isa (a) ke baad Hazrat Muhammad ﷺ ki ba‘that tak ek lamba zamana guzra. Is dauran insaniyat ko koi naya Nabi ya Rasool nahin bheja gaya.
Is waqfe mein logon ke darmiyan pehle se maujood taleemat kamzor hoti gayin. Tauheed ki taleem mein tabdeeliyan aayin aur log asal deen se door hote chale gaye.
Qur’an mein Allah Ta‘ala farmata hai:
يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ عَلَىٰ فَتْرَةٍ مِنَ الرُّسُلِ
Tarjuma:
“Ae Ahl-e-Kitab! Tumhare paas hamara Rasool aa gaya hai jo tumhare liye haq ko wazeh karta hai, Rasoolon ke ek waqfe ke baad.”
(Surah Al-Ma’idah 5:19)
Yeh ayat bhi Rasoolullah ﷺ ki ba‘that aur pehle Rasoolon ke darmiyan waqfe ki taraf ishara karti hai.
(B) Tooli haj‘atin-minal-umam – Ummat ka ghaflat mein chale jana
Imam Ali (a) ke alfaaz mein ummatein gehri neend mein thin. Is se murad sirf jismani neend nahin, balkeh roohani aur akhlaqi ghaflat hai.
Is ghaflat ki kuch shaklein yeh thin:
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Allah ki wahdaniyat ko bhool kar shirk ki taraf jana.
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Deeni taleemat ko apne faide ke mutabiq badalna.
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Kamzor aur ghareeb logon ke huqooq ko nazarandaz karna.
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Qabaili fakhr, nasab aur taqat ko insani izzat ka meyar banana.
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Zulm, badla aur dushmani ko mamool samajhna.
Yahan ek baat samajhna zaroori hai: Islam se pehle Arab ke tamam log ek jaise nahin the. Kuch logon mein mehman-nawazi, bahaduri, wada nibhana aur zaruratmand ki madad jaise achhe ausaaf bhi maujood the. Lekin in achhe ausaaf ke bawajood shirk, qabaili ta’assub aur samaji na-insafi jaise masail bhi gehre the.
(C) Wantiqaadin-minal-umoor – Nizaam mein bigaad
Iska mafhoom hai ke insani zindagi ke mukhtalif umoor apni durust simt se hat gaye the. Deen, akhlaq aur muashrati insaf mein kharabi paida ho gayi thi.
Imam Ali (a) ka ishara is taraf hai ke jab insaan Allah ki hidayat se door hota hai to uske muashre mein bhi bigaad paida hota hai.
3. Ba‘that se pehle Arab ka muashra
1. But-parasti aur shirk
Makkah mein Ka‘bah Hazrat Ibrahim (a) aur Hazrat Ismail (a) ki tauheedi riwayat se juda hua muqaddas markaz tha. Lekin waqt guzarnay ke saath Arab ke ek bade hisse mein but-parasti phail gayi thi.
2. Qabaili ta’assub
Qabeelay ki wafadari ko aksar insaf se upar rakha jata tha. Ek qabeelay ka shakhs doosre qabeelay ke shakhs se dushmani sirf qabaili nisbat ki wajah se kar sakta tha.
3. Auraton aur kamzor tabqon ke huqooq
Kuch ilaqon aur qabail mein auraton ko wirasat se mehroom rakha jata tha aur unke saath na-insafi hoti thi. Qur’an ne aise rawaj ki mazammat ki aur aurat ke insani maqam ko wazeh kiya.
4. Maashi na-insafi
Ghareeb, yateem aur kamzor log aksar taqatwar logon ke zulm ka samna karte the. Qur’an ne yateem ka maal khane aur naap-tol mein kami karne ki sakht mazammat ki.
4. Rasoolullah ﷺ ki ba‘that aur insaniyat ki islaah
Allah Ta‘ala ne Rasoolullah ﷺ ko sirf ek qabeelay ya ilaqe ki islaah ke liye nahin, balkeh tamam insaniyat ki hidayat ke liye bheja.
Qur’an mein irshad hai:
لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ
Tarjuma:
“Yaqeenan Allah ne momineen par bada ehsan farmaya ke unhi mein se ek Rasool unke darmiyan bheja.”
(Surah Aal-e-Imran 3:164)
Rasoolullah ﷺ ki taleem ne insaniyat ko chand bunyadi usool diye:
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Tauheed: Ibadat sirf Allah ki.
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Adl: Har shakhs ke saath insaf.
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Akhlaq: Sachchai, amanat aur rehmat.
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Huquq: Yateem, miskeen, aurat aur kamzor ke huqooq ki hifazat.
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Ilm: Jahalat ke bajaye ilm aur hikmat.
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Ukhuwwat: Nasab aur qabeelay ke bajaye taqwa ko fazilat ka meyar banana.
Allah Ta‘ala farmata hai:
إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ
“Allah ke nazdeek tum mein sabse zyada izzat wala woh hai jo tum mein sabse zyada muttaqi hai.”
(Surah Al-Hujurat 49:13)
5. Sunni aur Shia nazariye se is Khutbah ki ahmiyat
Is Khutbah ke is hisse ka bunyadi paigham Sunni aur Shia dono riwayaton mein samjha ja sakta hai: Rasoolullah ﷺ ki ba‘that insaniyat ke liye Allah ki azeem rehmat aur hidayat ka zariya thi.
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Sunni ulama is mazmoon ko Qur’an ki un ayaat ke saath samajhte hain jo Rasoolullah ﷺ ko bashir, nazir aur tamam insaniyat ke liye rehmat batati hain.
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Shia ulama is Khutbah ko Imam Ali (a) ki us taleem ke taur par bhi dekhte hain jismein Nabawi hidayat, Ahl-e-Bayt ki nisbat aur deen ki sahih samajh ki ahmiyat numayan hoti hai.
Ek ilmi ehtiyat: Nahjul Balagha ko Sharif al-Radi ne jama kiya. Is kitab mein har khutbah ke saath mukammal sanad maujood nahin hoti. Is liye kisi riwayat ki sanad aur darje ka faisla alag hadith tahqiq se karna chahiye. Khutbah ka mazmoon samajhne ke liye Qur’ani ayaat ko bunyadi daleel banana behtar hai.
6. Dars 6 ka khulasa
Imam Ali (a) humein samjhate hain ke Rasoolullah ﷺ ki ba‘that aise zamane mein hui jab insaniyat ko hidayat ki sakht zarurat thi. Rasoolullah ﷺ ne tauheed, insaf, ilm, akhlaq aur insani huqooq ki bunyaad par ek naya muashra tashkeel diya.
Is dars ka sabse aham sabaq: Deen ka maqsad sirf ibadat ke chand zahiri aamaal nahin, balkeh insaan ke aqeede, akhlaq aur muashrati zindagi ki islaah bhi hai.
