Nahjul Balagha – Jild 1: Khutbat(Dars 8: Khutbah 1 – Qur’an ki Azmat, Ahkaam-e-Ilahi aur Hajj ka Maqsad)

Is dars mein hum Imam Ali (a) ki Khutbah 1 ke us hissa ko samjhenge jahan Qur’an-e-Kareem ki hidayat, Allah Ta‘ala ke ahkaam aur Hajj ki ahmiyat bayan hoti hai.

Is dars ka markazi paigham yeh hai ke Allah ne insaan ko be-maqsad paida nahin kiya. Uski zindagi ke liye hidayat bhi di aur ibadat ke aise tareeqe bhi muqarrar kiye jo insaan ke aqeede, akhlaq aur muashre ki islaah karte hain.

1. Qur’an-e-Kareem: Allah ki taraf se hidayat

Qur’an sirf tilawat ki kitab nahin, balkeh insani zindagi ke liye hidayat, naseehat aur haq-o-batil mein farq karne ka meyar hai.

Allah Ta‘ala farmata hai:

شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَىٰ وَالْفُرْقَانِ

Roman Urdu:
Shahru Ramazaanal-lazee unzila feehil-Qur’aanu hudal-linnaasi wa bayyinaatim-minal-hudaa wal-furqaan.

Tarjuma:
“Ramazan ka mahina woh hai jismein Qur’an nazil kiya gaya, jo logon ke liye hidayat hai aur hidayat ki roshan daleelein aur haq-o-batil mein farq karne wala hai.”
(Surah Al-Baqarah 2:185)

Qur’an ki chand bunyadi khasusiyat:

• Hidayat: Insaan ko seedha raasta dikhata hai.

• Furqan: Haq aur batil mein farq samjhata hai.

• Zikr: Allah ki yaad aur uski taraf rujoo ki dawat deta hai.

• Shifa: Dil ki roohani aur akhlaqi bimariyon ke liye rehnumai deta hai.

2. Qur’an ko samajhna aur us par amal karna

Sirf Qur’an ki tilawat karna hi kaafi nahin; uske paigham ko samajhna aur zindagi mein nafiz karna bhi zaroori hai.

Allah Ta‘ala farmata hai:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ

Roman Urdu:
Afalaa yatadabbaroonal-Qur’aan?

Tarjuma:
“Kya yeh log Qur’an mein ghaur-o-fikr nahin karte?”
(Surah Muhammad 47:24)

Is ayat se teen bunyadi sabaq milte hain:

1. Qur’an ko samajh kar padhna chahiye.

2. Uske ahkaam ko apni zindagi par lagu karna chahiye.

3. Apne aqeede aur aamaal ko Qur’an ki kasauti par parakhna chahiye.

3. Ahkaam-e-Ilahi ka maqsad

Allah Ta‘ala ke ahkaam insaan ko mushkil mein daalne ke liye nahin, balkeh uski islaah aur falah ke liye hain.

Misal ke taur par:

Allah Ta‘ala farmata hai:

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ

Roman Urdu:
Innallaha ya’muru bil-‘adli wal-ihsaan.

Tarjuma:
“Beshak Allah insaf aur ihsan ka hukm deta hai.”
(Surah An-Nahl 16:90)

Is se maloom hota hai ke deen ka maqsad sirf fardi ibadat nahin, balkeh insaf par mabni muashra qaim karna bhi hai.

4. Khutbah 1 mein Qur’an ke ahkaam ki tafseel

Imam Ali (a) Qur’an ke ahkaam ki mukhtalif qisamon ka zikr karte hain. Is se maloom hota hai ke Qur’an mein sirf hukm aur manaahi hi nahin, balkeh insani rehnumai ke mukhtalif darje aur usool bhi maujood hain.

Khutbah ke is hisse mein chand aham qisamein bayan hui hain:

• Faraiz: Woh kaam jo Allah ne wajib qarar diye.

• Mahaarim: Woh kaam jinse Allah ne mana farmaya.

• Muhkam: Aisi ayaat jinka mafhoom wazeh aur mazboot ho.

• Mutashabih: Aisi ayaat jinhein samajhne ke liye mazeed ilm aur doosri ayaat ki roshni darkar hoti hai.

• Naasikh aur Mansookh: Aise ahkaam jinmein baad ka hukm pehle hukm ki jagah leta hai, Allah ke hukm aur hikmat ke mutabiq.

• Azaim aur rukhas: Deen ke pakke ahkaam aur woh shar‘i sahulatein jo Allah ne apne bandon ko di hain.

Yeh Qur’an ko samajhne ke usool hain. Kisi ayat ko uske siyaq-o-sabaq aur doosri ayaat se alag karke samajhna durust nahin.

Qur’ani daleel:

هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ

Roman Urdu:
Huwal-lazee anzala ‘alaykal-kitaaba minhu aayaatum-muhkamaatun hunna ummul-kitaabi wa ukharu mutashaabihaat.

Tarjuma:
“Wohi hai jisne tum par Kitab nazil ki. Usmein kuch ayaat muhkam hain, wohi Kitab ki asal bunyaad hain, aur kuch doosri mutashabih hain.”
(Surah Aal-e-Imran 3:7)

Tashreeh: Qur’an ki kisi mushkil ayat ko samajhne ke liye uske saath Qur’an ki doosri ayaat, Rasoolullah ﷺ ki taleemat aur mustanad ilm-e-tafseer se madad leni chahiye.

5. Hajj ki farziyat – Allah ke ghar ki ziyarat

Imam Ali (a) Khutbah 1 mein farmate hain:

وَفَرَضَ عَلَيْكُمْ حَجَّ بَيْتِهِ الْحَرَامِ، الَّذِي جَعَلَهُ قِبْلَةً لِلْأَنَامِ، يَرِدُونَهُ وُرُودَ الْأَنْعَامِ، وَيَأْلَهُونَ إِلَيْهِ وُلُوهَ الْحَمَامِ.

Roman Urdu:
Wa farada ‘alaykum hajja baytihil-haraam, allazee ja’alahu qiblatan lil-anaam, yaridoonahu wuroodal-an’aam, wa ya’lahoona ilayhi wuloohal-hamaam.

Tarjuma:
“Allah ne tum par apne muqaddas ghar ka Hajj farz kiya, jise usne tamam logon ke liye qibla banaya. Log uski taraf is tarah aate hain jaise jaanwar pani ke ghaat ki taraf aate hain, aur uski taraf shiddat-e-shauq se rujoo karte hain jaise kabootar apne thikane ki taraf laut-te hain.”

Yahan Imam Ali (a) ne Hajj ke liye do khoobsurat tashbeehat di hain:

• Pani ke ghaat ki taraf aana: Jaise pyaasa jaanwar pani ki taraf khinchta chala aata hai, waise hi Allah ke ghar ki taraf Hajj karne wale shauq se aate hain.

• Kabootar ka apne thikane ki taraf lautna: Is se Allah ke ghar ki taraf dil ke gehre lagao aur sukoon ka izhar hota hai.

Yeh tashbeehat Hajj karne walon ke jazbe aur Allah ke ghar se unki roohani wabastagi ko zahir karti hain.

6. Hajj – Insaan ke andar tawazu aur bandagi paida karne ka zariya

Imam Ali (a) aage farmate hain:

جَعَلَهُ سُبْحَانَهُ عَلَامَةً لِتَوَاضُعِهِمْ لِعَظَمَتِهِ، وَإِذْعَانِهِمْ لِعِزَّتِهِ.

Roman Urdu:
Ja’alahu subhaanahu ‘alaamatan li-tawaadu’ihim li-‘azamatihi, wa iz’aanihim li-‘izzatihi.

Tarjuma:
“Allah ne Ka‘bah ko apni azmat ke saamne bandon ke tawazu aur apni qudrat ke saamne unke tasleem-e-farman hone ki nishani banaya.”

Tashreeh:

Hajj mein ameer aur ghareeb, hukmaran aur aam aadmi, sab ek hi tarah Allah ke saamne haazir hote hain.

Ihram ki halat mein:

• Duniya ki numaish aur zaahiri shaan-o-shaukat chhor di jati hai.

• Insaan apni bandagi aur aajizi ka izhar karta hai.

• Har shakhs Allah ke hukm ke saamne apne aap ko musawi samajhta hai.

• Takabbur aur nasli ya maashi fakhr ki jagah taqwa aur ita’at ko ahmiyat milti hai.

Yahi Hajj ka ek azeem tarbiyyati pehlu hai.

7. Hajj aur Ambiya-e-Kiram ki riwayat

Imam Ali (a) farmate hain:

وَاخْتَارَ مِنْ خَلْقِهِ سُمَّاعاً أَجَابُوا إِلَيْهِ دَعْوَتَهُ، وَصَدَّقُوا كَلِمَتَهُ، وَوَقَفُوا مَوَاقِفَ أَنْبِيَائِهِ.

Roman Urdu:
Wakhtaara min khalqihi summaaa’an, ajaaboo ilayhi da’watuhu, wa saddaqoo kalimatahu, wa waqafoo mawaaqifa anbiyaa’ihi.

Tarjuma:
“Allah ne apni makhlooq mein se aise logon ko chuna jinhone uski pukar ka jawab diya, uske kalime ki tasdeeq ki aur uske Ambiya ke maqamat par khade hue.”

Iska matlab hai ke Hajj ka amal Hazrat Ibrahim (a) aur doosre Ambiya ki tauheedi riwayat se juda hua hai.

Qur’an mein Hazrat Ibrahim (a) ki dua aur Allah ka hukm bayan hua hai:

وَأَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَىٰ كُلِّ ضَامِرٍ

Roman Urdu:
Wa azzin fin-naasi bil-hajji ya’tooka rijaalan wa ‘alaa kulli daamirin.

Tarjuma:
“Aur logon mein Hajj ka elan kar do; woh tumhare paas paidal aur har dubli oontni par sawar hokar aayenge.”
(Surah Al-Hajj 22:27)

Yeh ayat Hajj ki dawat aur uski aalami haisiyat ko bayan karti hai.

8. Hajj – Ibadat ka tijarati faida nahin, roohani munafa

Imam Ali (a) ke alfaaz hain:

يُحْرِزُونَ الْأَرْبَاحَ فِي مَتْجَرِ عِبَادَتِهِ، وَيَتَبَادَرُونَ عِنْدَهُ مَوْعِدَ مَغْفِرَتِهِ.

Roman Urdu:
Yuhri­zoonal-arbaaha fee matjari ‘ibaadatihi, wa yatabaadaroon ‘indahu maw’ida maghfiratihi.

Tarjuma:
“Woh Allah ki ibadat ke is karobar mein roohani munafa hasil karte hain aur uske haan maghfirat ke waade ki taraf jaldi karte hain.”

Yahan tijarat aur munafe ki misaal di gayi hai. Duniya ki tijarat mein insaan maal kamata hai, jabke Allah ki ibadat mein insaan ka roohani munafa hota hai:

• Gunahon ki maafi ki umeed.

• Taqwa mein izafa.

• Allah se qurbat.

• Sabr aur bardasht ki tarbiyat.

• Musalmanon ke darmiyan bhai-chara.

9. Ka‘bah – Islam ki nishani aur aman ka markaz

Imam Ali (a) farmate hain:

جَعَلَهُ سُبْحَانَهُ لِلْإِسْلَامِ عَلَماً، وَلِلْعَائِذِينَ حَرَماً.

Roman Urdu:
Ja’alahu subhaanahu lil-Islaami ‘alaman, wa lil-‘aa’izheena haraman.

Tarjuma:
“Allah ne Ka‘bah ko Islam ki nishani aur panah talab karne walon ke liye haram (aman ki jagah) banaya.”

Ka‘bah Musalmanon ki wahdat aur tauheed ki ek numaya nishani hai. Duniya ke har kone mein Musalman namaz ke waqt ek hi qibla ki taraf rukh karte hain.

Allah Ta‘ala farmata hai:

وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا

Roman Urdu:
Wa lillaahi ‘alan-naasi hijjul-bayti manis-tataa’a ilayhi sabeela.

Tarjuma:
“Aur Allah ke liye logon par is ghar ka Hajj karna farz hai, jo wahan tak pahunchne ki istita’at rakhta ho.”
(Surah Aal-e-Imran 3:97)

Imam Ali (a) isi ayat ko Hajj ki farziyat ki daleel ke taur par pesh karte hain.

10. Sunni aur Shia nazariye mein Hajj ki ahmiyat

Hajj ki farziyat, Ka‘bah ki hurmat, ihram, tawaf, sa’i aur wuqoof-e-Arafat ki bunyadi ahmiyat par Sunni aur Shia dono fiqhi riwayaton ka ittefaq hai.

Kuch fiqhi tafseelaat mein farq paya jata hai, masalan:

• Tawaf aur sa’i ke kuch wajibaat ki tafseel.

• Ihram aur talbiyah ke chand masail.

• Hajj ke kuch aamaal ki tartib aur unke fiqhi ahkaam.

Lekin dono ka mushtarka paigham yahi hai ke Hajj Allah ki ita’at, tauheed, tawazu aur taqwa ka azeem amal hai.

11. Dars 8 ka khulasa

1. Qur’an insaniyat ke liye hidayat aur haq-o-batil mein farq karne wali kitab hai.

2. Qur’an ke ahkaam ko samajhne ke liye muhkam, mutashabih, naasikh aur mansookh jaise usoolon ka ilm zaroori hai.

3. Hajj Allah ka farz kiya hua azeem amal hai.

4. Ka‘bah Islam ki nishani aur Musalmanon ka qibla hai.

5. Hajj insaan mein tawazu, ita’at aur Allah se qurbat paida karta hai.

6. Hajj ka roohani munafa maghfirat, taqwa aur Allah ki raza ki talab hai.

    

The Holy Qur’an and Sunnah

But the Prophet left among you the same which other Prophets left among their peoples, because Prophets do not leave them untended (in dark) without a clear path and a standing ensign, namely the Book of your Creator clarifying its permission and prohibitions, its obligations and discretion, its repealing injunctions and the repealed ones, its permissible matters and compulsory ones, its particulars and the general ones, its lessons and illustrations, its long and the short ones, its clear and obscure ones, detailing its abbreviations and clarifying its obscurities.

وَخَلَّفَ فِيكُمْ مَا خَلَّفَتِ الاْنْبيَاءُ في أُمَمِها، إذْ لَم يَتْرُكُوهُمْ هَمَلاً، بِغَيْر طَريق واضِح، ولاَعَلَمٍ قَائِم.

كِتَابَ رَبِّكُمْ [فِيكُمْ:] مُبَيِّناً حَلاَلَهُ وَحَرامَهُ، وَفَرَائِضَهُ وَفَضَائِلَهُ، وَنَاسِخَهُ وَمَنْسُوخَهُ، وَرُخَصَهُ وَعَزَائِمَهُ، وَخَاصَّهُ وَعَامَّهُ، وَعِبَرَهُ وَأَمْثَالَهُ، وَمُرْسَلَهُ وَمَحْدُودَهُ، وَمُحْكَمَهُ وَمُتَشَابِهَهُ، مُفَسِّراً جُمَلَهُ، وَمُبَيِّناً غَوَامِضَهُ.

In it there are some verses whose knowledge1 is obligatory and others whose ignorance by the people is permissible. It also contains what appears to be obligatory according to the Book2 but its repeal is signified by the Prophet’s action (sunnah) or that which appears compulsory according to the Prophet’s action but the Book allows not following it.

Or there are those which are obligatory in a given time but not so after that time. Its prohibitions also differ. Some are major regarding which there exists the threat of fire (Hell), and others are minor for which there are prospects of forgiveness. There are also those of which a small portion is also acceptable (to Allah) but they are capable of being expanded.

بَيْنَ مَأْخُوذ مِيثَاقُ عِلْمِهِ، وَمُوَسَّع عَلَى العِبَادِ في جَهْلِهِ، وَبَيْنَ مُثْبَت في الكِتابِ فَرْضُهُ، وَمَعْلُوم في السُّنَّهِ نَسْخُهُ، وَوَاجب في السُّنَّةِ أَخْذُهُ، وَمُرَخَّص في الكِتابِ تَرْكُهُ، وَبَيْنَ وَاجِب بِوَقْتِهِ، وَزَائِل في مُسْتَقْبَلِهِ، وَمُبَايَنٌ بَيْنَ مَحَارِمِهِ، مِنْ كَبير أَوْعَدَ عَلَيْهِ نِيرَانَهُ، أَوْ صَغِير أَرْصَدَ لَهُ غُفْرَانَهُ، وَبَيْنَ مَقْبُول في أَدْنَاهُ، ومُوَسَّع في أَقْصَاهُ.

In this very sermon he spoke about Hajj

و[منها:] في ذكر الحج

Allah has made obligatory upon you the pilgrimage (Hajj) to His sacred House which is the turning point for the people who go to it as beasts or pigeons go towards spring water. Allah the glorified made it a sign of their supplication before His Greatness and their acknowledgement of His Dignity. He selected from among His creation those who on listening to His call responded to it and testified His word.

They stood in the position of His Prophets and resembled His angels who surround the Divine Throne securing all the benefits of performing His worship and hastening towards His promised forgiveness. Allah the glorified made it (His sacred House) an emblem for Islam and an object of respect for those who turn to it. He made obligatory its pilgrimage and laid down its claim for which He held you responsible to discharge it. Thus, Allah, the Glorified, said:

“. . .And (purely) for Allah, is incumbent upon mankind, the pilgrimage to the House, for those who can afford to journey thither. And whoever denieth then verily, Allah is Self-sufficiently independent of the worlds” (Qur’an, 3:96).

وَفَرَضَ عَلَيْكُمْ حَجَّ بَيْتِهِ الحَرَامِ، الَّذِي جَعَلَهُ قِبْلَةً لِلاْنَامِ، يَرِدُونَهُ وُرُودَ الاَنْعَامِ، وَيأْلَهُونَ إِلَيْهِ وُلُوهَ الحَمَامِ.

جَعَلَهُ سُبْحَانَهُ عَلاَمَةً لِتَوَاضُعِهمْ لِعَظَمَتِهِ، وَإِذْعَانِهِمْ لِعِزَّتِهِ، وَاخْتَارَ مِنْ خَلْقِهِ سُمَّاعاً أَجَابُوا إِلَيْهِ دَعْوَتَهُ، وَصَدَّقُوا كَلِمَتِهُ، وَوَقَفُوا مَوَاقِفَ أَنْبِيَائِهِ، وَتَشَبَّهُوا بمَلاَئِكَتِهِ المُطِيفِينَ بِعَرْشِهِ، يُحْرِزُونَ الاْرْبَاحَ فِي مَتْجَرِ عِبَادَتِهِ، وَيَتَبَادَرُونَ عِنْدَهُ مَوْعِدَ مَغْفِرَتِهِ.

جَعَلَهُ سُبْحَانَهُ لِلاِسْلامِ عَلَماً، وَلِلْعَائِذِينَ حَرَماً، فَرَضَ حَجَّهُ، وَأَوْجَبَ حَقَّهُ، وَكَتَبَ عَلَيْكُمْ وِفَادَتَهُ، فَقَالَ سُبْحَانَهُ: (وَللهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً وَمَنْ كَفَرَ فَإِنَّ اللهَ غَنِيٌّ عَنِ العَالَمينَ).