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Fazilat e Imam Ali Alaihis Salam: Quran o Sunnat ki Roshni mein aik Jaamai Tajziya

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Fazilat e Imam Ali

Fazilat e Imam Ali Tamheed 

Fazilat e Imam Ali ki be-shumaar daleelen Quran o Sunnat mein bikhri pari hain, jin mein se ek pur-shikwa waqea Ayat-e-Wilayat ka nuzool hai. Yeh woh munfarid mauqa tha jab Allah Ta’ala ne Hazrat Ali alaihis salam ki fazilat e Imam Ali ko abdi qarar dete hue unhein apna aur apne Rasool ka wali qarar diya. Yeh waqea na sirf fazilat e Imam Ali ki wazeh aur naa-qabil-e-tardeed daleel hai balke har eman walay ke liye mash’al-e-raah bhi hai. Is waqey ne fazilat e Imam Ali ke maqam o martaba ko Quran Majeed ke alfaaz mein hamesha ke liye sabt kar diya.

Maqala ka Sarmaya

Yeh maqala  fazilat e Imam Ali ke mukhtalif pehluon par qadeem o jadeed daleel ki roshni mein aik mustanad aur jaamai tajziya pesh karta hai. Is mein ham fazilat e Imam Ali ki Quran-i-azeem mein maujood daleel, khasosan Ayat-e-Wilayat ke nuzool ke aasaar, sahihi hadithon ki roshni mein fazilat e Imam Ali ka tajziya, tareekhi waqeat aur aseer-i-zaman shakhsiyat ke hawale se fazilat e Imam Ali ke mukammal pehlu aap ke samne lain ge.

Pehla Pehlu: Quran-i-Majeed mein Fazilat e Imam Ali ka Izhar

Ayat-e-Wilayat: Ek Tareekhi Sanad

Allah Ta’ala ne Surah Al-Ma’idah mein irshad farmaya:
“Innama waliyyukumullahu wa rasooluhu wallazeena aamanu allazeena yuqeemus-salata wa yu’toonaz-zakata wa hum raaki’oon” (Surah Al-Ma’idah, Ayat: 55)

Is muqaddas ayat ke nuzool ke pas manzar mein tamaam mu’tabar mufasireen aur muhaddiseen ka ittefaq hai ke yeh ayat khas taur par fazilat e Imam Ali ki shaan mein nazil hui. Yeh woh tareekhi lamha tha jab ek saail ne Masjid-e-Nabwi mein madad maangi to namaaz ke dauraan rukoo ki haalat mein hi Hazrat Ali alaihis salam ne apni qeemti angothi khamoshi se us saail ki taraf barha kar ata farma di.

Tafseeli Jaiza: Ayat-e-Wilayat ke Nuzool ke Aasaar

  1. Hazrat Imam Muhammad Baqir Alaihis Salam ki Riwayat
    Yeh riwayat fazilat e Imam Ali ki sab se muqaddas tareekhi sanad mein se hai. Hazrat Imam Baqir alaihis salam farmate hain ke Yahudion ke aik giroh ne Islam qabool kiya. Un mein Abdullah bin Salam, Asad, Sa’labah aur Ibn Sawriya jaisay jalil-ul-qadar afrad sar-e-fehrist thay. Yeh log Rasool Khuda ﷺ ki khidmat mein haazir hue aur unhon ne arz kiya: “Ya Rasool Allah! Hazrat Mola ne Hazrat Yusha bin Noon ko apna jaanasheen muqarrar kiya tha, aap ke baad hamara sarparast kaun hai?”

Is waqt yeh ayat “Innama waliyyukumullahu wa rasooluhu” nazil hui. Phir Rasool Khuda ﷺ ne farmaya: “Utho aur masjid ki taraf chalo.” Jab masjid ke qareeb pahunche to wahan se ek saail nikal raha tha. Anhasrat ﷺ ne us se farmaya: “Kya tujhe kisi ne kuch ata kiya hai?” Us ne kaha: “Ji haan, mujhe yeh angothi mili hai.” Anhasrat ﷺ ne farmaya: “Yeh angothi kis ne ata ki hai?

” Saail ne kaha: “Mujhe yeh angothi us shakhs ne di hai jo namaaz parh raha tha.” Aap ﷺ ne farmaya: “Jab us ne tujhe angothi di thi to woh kis haalat mein tha?” Saail ne kaha: “Us ne haalat-e-rukoo mein mujhe yeh angothi di thi.” Rasool Akram ﷺ ne takbeer kahi aur aap ke sath ahal-e-masjid ne bhi takbeer kahi. Rasool Akram ﷺ ne farmaya: “Ali ibn Abi Talib mere baad tumhara wali aur sarparast hai.”

Haazireen ne kaha: “Hum Allah ke rabb honay, Islam ke deen honay, Muhammad ﷺ ke nabi honay aur Ali alaihis salam ke wali honay par raazi hain.” Allah Ta’ala ne us waqt yeh ayat nazil farmai:
“Wa man yatawallallaaha wa rasoolahu wallazeena aamanoo fa inna hizballaahi hum ul ghaaliboon” (Surah Al-Ma’idah: Ayat 56)

  1. Jabir bin Abdullah Ansari ki Riwayat
    Jabir bin Abdullah Ansari bayan karte hain ke hum Masjid-e-Nabawi mein Rasool Khuda ﷺ ki khidmat mein baithey hue thay. Is asna mein ek a’raabi aaya, jis ke sar ke baalon mein khak thi aur us ne phatay purane kapde pehan rakhe thay. Us ki shakal o soorat se gurbat o muflisi tapak rahi thi. Us ke humraah us ke kamsin bachay thay. Woh Nabi Akram ﷺ ke samne khara hua aur us ne apni gurbat ka izhar in ash’aar se kiya:

Rasool Akram ﷺ ne us ki dastan-e-gurbat suni to aap ne bohat ziyada girya kiya aur apne Sahabah se farmaya: “Aey giroh-e-Muslimin! Allah ne tumhein sawab kamane aur ajar-e-azeem haasil karne ka mauqa faraham kiya hai. Jo us ki haajat rawai karega, to Khuda use jannat mein Ibrahim Khalilullah ke mehel ke samne jagah ata karega. Tum mein se kaun hai jo is ghareeb ki ghamgusari kare?” Bazm-e-Sahabah mein se kisi ne koi jawab nahi diya. Is waqt Hazrat Ali alaihis salam masjid ke aik konay mein namaaz-e-nawafil ada kar rahe thay.

Aap ne apne haath se a’raabi ko ishara kiya. Woh aap ke qareeb aaya. Aap ne haalat-e-rukoo mein apni angothi utaar kar us ke supurd ki. A’raabi ne angothi li aur wapas chala gaya. Is waqt Jibraeel Ameen anhasrat ﷺ par nazil hue aur kaha ke aap ka parwardigar aap ko salaam kehta hai aur us ne aap par yeh ayat nazil farmai hai:

“Innama waliyyukumullahu wa rasooluhu wallazeena aamanu allazeena yuqeemus-salata wa yu’toonaz-zakata wa hum raaki’oon”

Is waqt anhasrat ﷺ uthey aur farmaya: “Aey giroh-e-Muslimin! Aaj ke din tum mein kis ne aisa nek kaam kiya hai ke Khuda ne use apna wali muqarrar kiya hai?” Sahabah ne arz kiya: Hum ne to kuch bhi nahi kiya, albatta aap ke chacha zaad bhai aur damad Ali alaihis salam ne haalat-e-rukoo mein saail ko angothi di hai. Nabi Akram ﷺ ne farmaya: “Jannat ke woh baala khanay Ali ke liye wajib ho gaye hain.” Phir aap ne Sahabah ke samne Ayat-e-Wilayat ki tilawat farmai.

Dusra Pehlu: Sahih Hadithon ki Roshni mein Fazilat e Imam Ali

Hadith-e-Manzilat: Ek Bunyadi Sanad

Rasool Allah ﷺ ne farmaya: “Anta minni bi manzilati Haroon min Musa illa annahu la nabiyya ba’di” (Sahih Bukhari)
“Tum meri nazar mein usi maqam par ho jis par Haroon, Musa ke nazdeek thay, siwaye is ke ke mere baad koi nabi nahi.”

Yeh hadith fazilat e Imam Ali ki woh azeem daleel hai jo us ke khass maqam o martaba ko zahir karti hai. Is hadith mein fazilat e Imam Ali ko Quran ki roshni mein sabit kiya gaya hai.

Hadith-e-Safeenah: Ummat ke Liye Rehnumai

Rasool Allah ﷺ ne farmaya: “Innama masali ahli baiti ka safinat-e-Nooh, man rakibaha naja wa man takhallafa anha ghariq”
“Be-shak meri ahal-e-bait ki misaal Nooh ki kashti ki si hai, jis ne us mein sawaar hona, nijaat pa gaya aur jis ne us se alag rehna, garq ho gaya.”

Yeh hadith bhi fazilat e Imam Ali ke haq mein aik azeem daleel hai.

Hadith-e-Saqalain: Quran aur ahl e bayt ka Ittehad

Rasool Allah ﷺ ne farmaya: “Inni tarikt-u feekum-us-saqalain, kitab-Allahi wa itrati, ahla baiti, lan tazillu ma in tamassaktum bihima hatta tauruda alayyal hauz”
“Main tumhare darmiyan do wazeh cheezein chodh kar ja raha hoon, Allah ki kitab aur meri itrat, mere ahal-e-bait, jab tak tum in dono ko mazbooti se pakde rahoge, hargiz gumraah nahi ho sakte.”

Teesra Pehlu: Tareekhi Waqeat aur Fazilat e Imam Ali

Ghazwa-e-Khandaq: Umar ibn Abdul Aziz ka Qoul

Ghazwa-e-Khandaq mein jab fazilat e Imam Ali ne Amr ibn Abd Wudd ko shahid kiya to Rasool Allah ﷺ ne farmaya: “Barakatullahi alaika ya Ali, ma aqdala aqdeka”
“Allah ki barakat ho aap par aey Ali, aap ke har waqat ke aqde (hathiar chalane) ne aaj ke aqde ko maat de diya.”

Yeh waqea fazilat e Imam Ali ki jangjuana qabliyat ka azeem saboot hai.

Waqea-e-Mubahila: Ahal-e-Bait ki Azmat

Allah Ta’ala ne Surah Al-Imran ki ayat 61 mein fazilat e Imam Ali ko ahal-e-bait ke sath zahir kiya. Jab Nasara-e-Najran ne mubahila ki daawat di to Rasool Allah ﷺ ne “fazilat-e-Imam Ali”, Hazrat Fatima, Hazrat Hasan aur Hazrat Husain alaihim us-salam ko apne sath le ja kar “fazilat-e-Imam Ali” ke maqam ko zahir kiya.

Chautha Pehlu: Khulfa-e-Rashideen aur Sahaba ki Riwayat mein Fazilat e Imam Ali

Hazrat Abu Bakr Siddiq ka Qoul

Hazrat Abu Bakr Siddiq radhiyallahu anhu farmate hain: “Ana satar min ashareen fi al-jannah, wa Ali sayyiduhum”
“Main jannat ke das logon mein se ek hoon aur Ali un ke sardar hain.”

Yeh qoul fazilat e Imam Ali ke maqam ki gawaahi deta hai.

Hazrat Umar Farooq ka Aitraaf

Hazrat Umar Farooq radhiyallahu anhu ne mukhtalif mauqon par fazilat e Imam Ali ka aitraaf kiya. Woh farmate thay: “La aqda lil masa’il illa bi Ali”
“Masail ka hall Ali ke bagair mumkin nahi.”

Hazrat Usman Ghani ka Qoul

Hazrat Usman Ghani radhiyallahu anhu farmate thay: “Ma aqbalat al-ummah illa bi Ali”
“Ummat ne kabhi bhi Ali ke bagair rujhan nahi kiya.”

Paanchwan Pehlu: Aseer-e-Zaman Shakhsiyat ke Hawale se Fazilat-e-Imam Ali

Ilm aur Danish ke Maidan mein Fazeelat

Fazilat e Imam Ali ka ilm o danish ka maidan bhi nihayat wus’at rakhta hai. Aap ko “Bab-e-Madinatul Ilm” (Ilm ke shehar ka darwaza) kaha gaya. Hazrat Abdullah ibn Abbas radhiyallahu anhu farmate hain: “Kunta idha ataina al-hadith an Ali, lam nazaad anhu shai’an”
“Main jab bhi Ali se hadith sunta, to us mein koi izafa nahi kar pata.”

Adal o Insaf ka Pehlu

Fazilat e Imam Ali ne apne pooray ilm o amal mein adal o insaf ko sab se ooncha maqam diya. Aap ka farman hai: “Al-adl hayat-un-nufoos”
“Adal nafsoon ki hayat hai.”

Khatima

Fazilat e Imam Ali ka yeh jaamai tajziya is baat ki gawaahi deta hai ke Hazrat Ali alaihis salam ka maqam o martaba na sirf Quran o Sunnat mein sabit hai balke tareekh ke saaf aurat aur sahih riwayat mein bhi maujood hai. Un ki shakhsiyat har pehlu se mukammal thi – ibadat guzari mein, jihad mein, ilm mein, adal o insaf mein aur khidmat-e-khalq mein.

Yeh fazilat e Imam Ali ka woh azeem karishma hai jo har daur ke musalman ke liye rehnumai ka sarmaya hai. Un ki zindagi ka har pehlu humein yeh sikhata hai ke haqiqi eman woh hai jo ibadat ke muqaddas lamhaat mein bhi insaniyat ki khidmat se jura rahe aur apni zaat se ziyada dusron ki zaroorat ko ahmiyat de.

Dua

Allah Ta’ala hum sab ko fazilat e Imam Ali ki haqiqat ko samajhne ki taufeeq ata farmaye aur un ki see

Disclaimer:

  1. Islamic Diversity: This article presents perspectives primarily from Shia Islamic traditions regarding the virtues of Imam Ali (AS). It is acknowledged that interpretations of Islamic history and the status of companions may vary among different Muslim schools of thought.

  2. Academic Nature: The content is intended for educational and informational purposes to explore Islamic scholarship and historical narratives within their theological context.

  3. Religious Sensitivity: While every effort has been made to maintain accuracy in presenting traditional Islamic sources, readers are advised to:

    • Consult qualified scholars for religious guidance

    • Cross-reference with original sources

    • Respect diverse Islamic perspectives

  4. Historical Context: The events and traditions mentioned are presented as they appear in classical Islamic sources, with recognition that historical narratives may be subject to different interpretations.

  5. Spiritual Purpose: The article aims to highlight spiritual and ethical lessons rather than promote sectarian discourse. The focus remains on the universal Islamic values of justice, compassion, and devotion.

  6. Source References: All quotations from the Quran and Hadith are presented with their traditional references, though different scholarly traditions may have varying approaches to authentication.

  7. Continuing Scholarship: Islamic scholarship continues to evolve, and new research may offer additional insights into historical matters.

Readers are encouraged to approach this material with an open mind and to seek knowledge from multiple authentic sources for a comprehensive understanding.

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Kya aap jaantay hain ke Waqea Mubahila mein Rasool Allah (S.A.W.W) ne apne saath sirf char afraad ko kyun chuna?

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waqea mubahila,

واقعہ مباہلہ: تاریخ، فضائل اہل بیت اور قرآن کی روشنی میں مکمل جائزہ

Waqea Mubahila Islami tareekh ka aisa roshan aur naa-qabil-e-tardeed waqea hai jo nah sirf Paighambar-e-Islam (Sallallahu Alaihi Wasallam) ki risalat ki sachai par mohar-e-sabit karta hai balke Ahl-e-Bait-e-Ismat o Taharat ki fazilat o azmat ko Quran Majeed ke alfaaz mein hamesha ke liye mehfooz kar deta hai.

Yeh Waqea Mubahila sirf ek tareekhi bayan nahi balke iman o yaqeen ko mazboot karne wala azeem alshaan rohani mojza hai. Is mazmoon mein hum Waqea Mubahila ke pasmanzar, waqeat, aur is ke gehray maanwi o ilmi nukaat par tafseelan roshni daalen ge. Hum is azeem Waqea Mubahila ke mukhtalif pahluon ka jaiza lein ge aur yeh dekhen ge ke kis tarah yeh waqea hamare iman ko mazboot karta hai.

Najran ka Tareekhi aur Jughrafiai Taaruf

Waqea Mubahila ko samajhne ke liye sab se pehle Najran ke ilaqe aur us ke logon ko janna zaroori hai. Najran mojooda Saudi Arab ke junoob mein Yemen ki sarhad par waqe ek wadi ka naam hai. Yeh ilaqa tijarati raston par waqe hone ki wajah se bohat ahmiyat rakhta tha. Esai mazhab ke phaylao ke sath hi Najran Arab mein Esaiyat ka ek ahem markaz ban gaya tha. Yahan ke Esaiyon ka taaluq bunyadi tor par qabeela-e-Bani Haris bin Ka’ab se tha aur woh Nastoori Esai thay. Najran mein ek badi Esai abadi thi jis ke apne mazhabi rehnuma thay jin mein Usquf (Bishop) sab se bara mazhabi ohda dar tha. Waqea Mubahila se pehle Najran ke Esai apne ilaqe mein mukammal mazhabi azadi ke sath reh rahe thay.

Najran ke Esaiyon ka aqeeda Taslees (teen khuda ka aqeeda) par tha aur woh Hazrat Essa (Alaihis Salam) ko Khuda ka beta maantay thay. Un ka yahi aqeeda baad mein Waqea Mubahila ka markaz ban gaya. Najran ki Esai baradari mazhabi tor par munazzim thi aur un ke paas ilmi o logistical wasail mojood thay. Yahi wajah hai ke jab Rasool Allah (Sallallahu Alaihi Wasallam) ka khat un tak pohancha to unhon ne use sanjeedgi se liya aur is ka jawab dene ke liye ek ilmi wafd tayyar kiya.

Pase manzar: Najran ke Esaiyon ka Rasool Allah (Sallallahu Alaihi Wasallam) ka Khat

San 10 Hijri ka waqea hai, jo “Aam-ul-Wufood” ka saal bhi kehlata hai. Is saal Arab ke mukhtalif qabail ke wufood Rasool Allah (Sallallahu Alaihi Wasallam) ki khidmat mein haazir ho kar Islam qabool kar rahe thay. Rasool Allah (Sallallahu Alaihi Wasallam) ne Islam ki dawat dene ke liye duniya ke mukhtalif hisson mein khutoot bheje. Unhi mein se ek khat Najran ke Usquf (mazhabi rehnuma) Abu Harisa bin Alqama ke naam tha. Khat ka matn darj zail tha:

بِسْمِ اللَّهِ إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ. مِنْ مُحَمَّدٍ رَسُولِ اللَّهِ إِلَى أُسْقُفِ نَجْرَانَ وَأَهْلِ نَجْرَانَ. أَمَّا بَعْدُ! فَإِنِّي أَدْعُوكُمْ إِلَى وِلَايَةِ اللَّهِ مِنْ وِلَايَةِ الْعِبَادِ، فَإِنْ أَبَيْتُمْ فَالْجِزْيَةُ، وَإِنْ أَبَيْتُمْ فَقَدْ آذَنْتُمْ بِالْحَرْبِ وَالسَّلَامُ.

 Muhammad Rasool Allah ﷺ ki taraf se Najran ke Usoof aur ahle Najran ke naam. Agar tum Islam qubool kar lo to main Ibrahim, Is-haaq, Yaqoob ke ma’bood ki hamd baja launga. Agar tumhein yeh manzoor na ho to phir jizya ada karo aur agar jizya bhi manzoor na ho to tum se jung ka elaan kiya jata hai.)

Is khat mein Rasool Allah ﷺ ne Hazrat Ibrahim, Is-haaq aur Yaqoob alaihim us-salaam ka zikar is liye farmaya kyunke Esai aur Yahudi un paigambaron ko maante the. Is tarah aap ﷺ ne mushtarka nuqta se baat shuru ki. Khat ke teen wazih ikhtiyarat the: Islam qubool karna, ya jizya de kar Islami riyasat ke tahaffuz mein rehna, ya phir jung ke liye tayyar rehna.

Najran mein khat pahunchne ka rad-e-amal

Jab yeh khat Usoof Abu Harisa ke paas pahunca to woh ghabra gaya. Us ne fori tor par Najran ke danishwar aur moazziz shakhsiyat Shurahbil bin Wada’ah ko bulaya jo ek tajurbah kar aur door-andesh shakhs tha. Usoof ne khat Shurahbil ke samne rakha. Shurahbil ne khat parha to Usoof ne un se mashwara talab kiya, “Jamhari kya raye hai?”

Shurahbil ne soch samajh kar jawab diya, “Aap khud bakhubi jaante hain ke Allah ne Hazrat Ismail alaihis salaam ki aulad mein ek Nabi bhejne ka wada kiya tha. Ain mumkin hai ke yeh shakhs wahi maw’ood Nabi ho. Main nabuwwat ke maamle mein koi faisla dene se qaasir hoon, albatta agar koi duniyawi maamla hota to main aap ko mashwara bhi deta aur us ke liye jadd-o-jahad bhi karta.”

Usoof ne phir Najran ke tamaam buzurgaan, qabaili sardaron, aur mazhabi rehnumaon ko jama kiya. Unhein khat sunaya gaya aur maamle par ghor karne ko kaha gaya. Kai din tak behas o mubahisa hota raha. Sab ki raye taqriban yahi thi ke Madina Munawwarah ek wafd bheja jaye jo khud ja kar Rasool Allah ﷺ ke halaat, akhlaaq, aur da’wa-e-nabuwwat ka jaiza le. Agar woh sacche Nabi hue to un ki baat maan li jaye, warna munasib iqdaam kiya jaye.

Chunanchi ek aala delegation tayyar hui jis mein sattar danishwar shaamil the. Is wafd mein Shurahbil bin Wada’ah, Abdullah bin Shurahbil aur Jabbar bin Faiz jaisay moazziz aur tajurbah kar afraad sur-e-fehrist the. Wafd ke arkaan ko yeh ikhtiyar diya gaya ke woh har qisam ke sawalaat karen aur Rasool Allah ﷺ ki shakhsiyat ka mukammal jaiza lein.

Madina mein munazra aur Hazrat Essa alaihis salaam ki haqeeqat par behas

Najran ka wafd Madina pahunca aur Masjid Nabwi mein Rasool Allah ﷺ se mulaaqat ki. Unhon ne nihayat ehtaram ke sath apna ta’aruf karaya aur baat-cheet shuru ki. Un ka andaaz ilmi aur mubahisa ki gharz se tha. Unhon ne Sayyidna Essa alaihis salaam ke baare mein sawal kiya, “Aye Abul Qasim! Aap Hazrat Essa ke baare mein kya kehte hain? Woh kaun hain?“

Yeh sawal dar-asal Islam aur Esaiyat ke bunyadi ikhtilaf par tha. Rasool Allah ﷺ ne farmaya, “Tum yahan thehro, kal main tumhein is ke baare mein woh jawab doon ga jo mere Rabb ki taraf se aaye ga.”

Aap ﷺ ka yeh jawab is baat ki nishandahi karta hai ke aap apni taraf se kuch nahi kehte the balke wahee ilahi ka intezar farmate the. Agle din Allah Ta’ala ne apne Habeeb ﷺ par Surah Al-e-Imran ki yeh aayat naazil farmai.

إِنَّ مَثَلَ عِيسَىٰ عِندَ ٱللَّهِ كَمَثَلِ ءَادَمَ ۖ خَلَقَهُۥ مِن تُرَابٍ ثُمَّ قَالَ لَهُۥ كُن فَيَكُونُ

 

(آل عمران: 59)

Pas jo shakhs is ilm ke aa jane ke baad bhi tum se jhagda kare to keh do ke aao hum bula lein apne beton ko aur tum apne beton ko, aur apni auraton ko aur tum apni auraton ko, aur apne nafson ko aur tum apne nafson ko, phir mubahila karein aur jhooton par Allah ki launat qarar dein.

Mubahila ka matlab hai dua ke zariye Allah se faisla maangna ke woh jhootay par launat aur azaab nazil farma day. Yeh aisa tareeqa tha jis mein barah-e-raast Khuda ki adalat mein faisla maanga ja raha tha.

Youm al-Mubahila: Tareekh Saz Din

24 Zil Hajj 10 Hijri ko Rasool Allah (S.A.W.W) ne Isaai wafad se kaha, “Kal hum mubahila ke liye miltay hain.” Yeh faisla sun kar dono taraf ke log intezar mein thay ke dekhein ke Waqea Mubahila mein kya hota hai.

Subah hui to Rasool Allah (S.A.W.W) ne apne sath sirf char afrad ko liya. Yeh intikhab ba-zat-e-khud ek mojza tha. Aap (S.A.W.W) ne:

  1. Apne betay: Hazrat Imam Hasan (A.S) aur Hazrat Imam Hussain (A.S) ko sath liya. (Yeh أَبْنَاءَنَا ki amli tafseer thi).

  2. Apni aurat: Apni beti Sayyida Fatima Zahra (S.A) ko sath liya. (Yeh نِسَاءَنَا ki amli tafseer thi).

  3. Apna nafs: Apne chacha zada bhai aur damad Hazrat Ali ibn Abi Talib (A.S) ko sath liya. (Yeh أَنفُسَنَا ki amli tafseer thi).

Riwayat mein hai ke Aap (S.A.W.W) Hazrat Ali (A.S) ka haath pakday hue thay, Hazrat Fatima (S.A) Aap ke peechay chal rahi theen, aur Hasnain Kareemin Aap ke agay agay thay. Aap (S.A.W.W) ne farmaya, “Jab mein dua karun to tum Ameen kehna.”

Is manzar ko dekhne walay Sahaba Karaam hairan thay ke Rasool Allah (S.A.W.W) ne apne qareebi rishta daroon mein se sirf in char hastiyon ko hi kyun muntakhib farmaya. Is sawal ka jawab baad mein tareekh ne khud de diya.

Isaiyon ki Hibat aur Shikast-e-Faash

Jab Najran ke Isaiyon ne dekha ke Rasool Allah (S.A.W.W) apne Ahl-e-Bait ke sath is yaqeen wa aitbaar ke sath aa rahe hain, un ke chehron par nooraniyat wa waqaar chhaya hua hai, to woh sahim gaye. Un ke chehre phiq ho gaye. Un ka sardar Sharahbil bin Wadi’a apne saathiyon se bola, “Khuda ki qasam! Mein aisay chehray dekh raha hun ke agar yeh shakhs Khuda se mangay ke pahlaar hila diya jaye to pahlaar hil jaye. Agar tum ne un se mubahila kiya to hum mein se ek bhi zinda na bachay ga aur saari duniya ke Isaiyon ka naam o nishaan mitt jaye ga.”

Is par wafd ke deegar arkaan ne poocha, “To phir tumhari raay kya hai?”
Sharahbil ne kaha, “Meri raay yeh hai ke hum un se mubahila na karein balkay sulah kar lein.”

Wafd ne aapas mein mashwara kiya aur faisla kiya ke mubahila nahi karen ge. Woh Rasool Allah (S.A.W.W) ki khidmat mein haazir hue aur maafi maangi. Unhon ne kaha, “Aye Abul Qasim! Hum aap ke sath sulah kar lete hain.” Chunanchi Aap (S.A.W.W) ne un ke sath muhaahida kiya jis ke tehat woh jizya ada karne par raazi ho gaye. Is tarah Waqea Mubahila mein baghair kisi bad-dua ke hi Islam ki sachhai zaahir ho gayi.

Rasool Allah (S.A.W.W) ne farmaya, “Khuda ki qasam! Agar woh mubahila karte to yeh maidan un ki lashon se pat jata aur tamam Isaiyon par aasmani azaab nazil ho jata.”

Waqea Mubahila ke Baad ke Waqeat

Waqea Mubahila ke baad Najran ke Isaiyon ne Islam qubool nahi kiya lekin woh jizya day kar Islami riyasat ke tahaffuz mein aa gaye. Rasool Allah (S.A.W.W) ne un ke sath ek muhaahida farmaya jis mein unhein mazhabi azaadi di gayi. Baad mein Khalifa-e-Doom Hazrat Umar Farooq (R.A) ke daur mein unhein Madina se Najran muntaqil kar diya gaya kyunke aap ko khauf tha ke musalmanon ke darmiyan rehne se un ke aqaaed musalmanon par asar andaaz ho sakte hain.

Yeh Waqea Mubahila dar-asal ek taraf to Rasool Allah (S.A.W.W) ki risalat ki sachhai ki wazih daleel tha, to doosri taraf yeh Ahl-e-Bait (A.S) ki fazail ke elaan ka din tha.

Waqea Mubahila se Saabit Honay Wali Fazail

Yeh Waqea Mubahila dar-asal Ahl-e-Bait (A.S) ki azmat ko saabit karne wala ek zinda mojza hai. Is se mutaaddid fazail saabit hoti hain:

1. Hazrat Ali (A.S) ki Fazeelat: Nafs-e-Rasool (S.A.W.W)
Ayat-e-Mubahila mein lafz أَنفُسَنَا (hamaray nafs) istemaal hua hai. Tamam ahl-e-tafseer aur moorikheen ka is par ittefaq hai ke is lafz ke musaddaq Hazrat Ali (A.S) hain. Rasool Allah (S.A.W.W) ne kisi aur mard ko apne sath nahi bulaya. Is ka matlab yeh huwa ke Hazrat Ali (A.S) Rasool Allah (S.A.W.W) ke nafs hain. Jis tarah Rasool Allah (S.A.W.W) tamam makhlooq se afzal hain, isi tarah aap ka nafs bhi tamam logon se afzal hoga. Yeh Hazrat Ali (A.S) ki deegar Sahaba par fazeelat ki sab se barri daleel hai.

Imam Raza (A.S) ne Khalifa Ma’moon al-Rashid se farmaya tha, “Ayat-e-Mubahila Ameer-ul-Momineen ki sab se barri fazeelat hai, kyunke Rasool Allah (S.A.W.W) ne unhein apna nafs qarar diya.”

2. Hazrat Fatima Zahra (S.A) ki Fazeelat
Lafz نِسَاءَنَا (hamari auraten) jama hone ke bawajood is ke musaddaq sirf aur sirf Sayyida Fatima Zahra (S.A) hain. Is se saabit hota hai ke woh tamam aalameen ki auraton ki sardaar hain. Rasool Allah (S.A.W.W) ne apni kisi doosri biwi ko is mauqa par sath nahi liya, halanke woh mojood theen. Yeh intikhab Sayyida Fatima ki azmat ki wazih daleel hai.

3. Imam Hasan wa Imam Hussain (A.S) ki Fazeelat
Lafz أَبْنَاءَنَا (hamaray betay) ke musaddaq Imam Hasan aur Imam Hussain (A.S) hain. Is se do baten saabit hoti hain:

  • Beti ki aulad bhi haqeeqi aulad hoti hai.

  • Yeh dono nawasa-e-Rasool (S.A.W.W) hone ke sath sath aap ke betay bhi hain.

4. Ahl-e-Bait (A.S) ka Intikhab: Miyaar-e-Taqwa wa Afdaliyat
Rasool Allah (S.A.W.W) ne apne chachaon, bhaiyon aur deegar qareebi rishta daroon ko chhor kar sirf in char hastiyon ko muntakhib kiya. Is ki waja yeh thi ke yahi woh hastiyan theen jo taqwa, taharat aur qurb-e-Ilahi mein sab se buland maqam rakhti theen. Aap (S.A.W.W) ki un se mohabbat dar-asal Khuda ki taraf se thi. Yeh intikhab khud is baat ki daleel hai ke yeh charon shakhsiyaat tamam kainaat mein Khuda ke nazdeek sab se mehboob aur afzal hain.

Ulema-e-Ummat ki Aara

Waqea Mubahila par ummat ke baray baray ulema aur mufasireen ne likha hai.

  • Allama Majlisi apni sheharah aafaaq kitab “Bihar al-Anwar” mein likhte hain ke lafz ‘anfusana’ se murad Hazrat Ali (A.S) hain aur is par tareekhi shawahed qaim hain. Woh likhte hain ke yeh fazeelat aisi hai jis mein koi doosra shareek nahi hai.

  • Imam Fakhruddin Razi apni kitab ‘Arbaeen’ mein likhte hain ke Shia is aayat se Hazrat Ali ki afdaliyat par istadlaal karte hain aur yeh istadlaal durust hai. Woh kehte hain ke “Nafs-e-Ali be-aenihi nafs-e-Muhammad” (Ali bila-shuba Muhammad ke nafs hain).

  • Ibn Hajar Asqalani ne ‘Al-Sawaiq al-Muhriqa’ mein likha hai ke Hazrat Ali (A.S) ne Shoora ke din apne haq mein yeh daleel pesh ki thi ke “Kya Rasool Allah (S.A.W.W) ne kisi aur ko apna nafs qarar diya tha?” Haazireen ne kaha, “Nahi.”

  • Tabari apni tafseer mein likhte hain ke mufasireen ka is par ijma hai ke ‘abnaa’ana’ se murad Imam Hasan aur Imam Hussain (A.S) hain.

  • Zamakhshari apni tafseer ‘Al-Kashshaf’ mein likhte hain ke yeh aayat in char hastiyon ki fazeelat par wazih daleel hai.

Waqea Mubahila ke Mukhtalif Riwayatein

Waqea Mubahila ke baare mein mukhtalif riwayatein milti hain jin mein se baaz mein kuch izafi tafseelaat hain. Ek riwayat ke mutabiq jab Najran ka wafad aaya to un ke teen ba-asar afrad Aaqib, Haris aur Asqaf Meyroad Madina ke paas gaye aur yahudiyon ko aawaz de kar kaha: “Aye bandaron aur khanzir ki shakal mein maskh honay walo! Yeh shakhs tumhare darmiyan mojood hai aur tum par ghalba haasil kar chuka hai. Tum ghar se nikal kar hamare paas aao.”

Chunanche Mansoor Yahudi aur Ka’b bin Ashraf Yahudi un ke paas aaye aur kaha ke kal subah tum hamare sath Masjid-e-Nabwi mein chal kar hum un se kuch sawal karen ge. Aglay din jab Rasool Allah (S.A.W.W) namaz-e-Fajr se farigh hue to Ahl-e-Najran aap ke samnay baith gaye. Unhon ne Hazrat Moosa (A.S), Hazrat Yousuf (A.S), aur phir Hazrat Essa (A.S) ke baap ke baare mein sawal kiye. Jab Hazrat Essa (A.S) ke baap ke baare mein sawal kiya gaya to Aap (S.A.W.W) khamosh ho gaye, is par yahi ayaat nazil hui.

Yeh riwayat agarche baaz tafseelaat mein mukhtalif hai lekin markazi Waqea Mubahila ki tafseelaat yaksaan hain.

Mubahila ki Sharaait aur Is ka Tareeqa Kaar

Mubahila dar-asal ek mazhabi amal hai jis mein dono fareeq Khuda se dua karte hain ke woh jhootay par launat bhejay. Is ke liye chand sharaait hain:

  1. Dono fareeq ka apne mauqay par pukhta yaqeen hona.

  2. Is ke liye khaas waqt aur jagah ka taiyun.

  3. Dono taraf se apne apne mauqay ki sadaqat ke liye dua karna.

  4. Yeh aqeedah ke Khuda sachhai ko zaahir kar de ga.

Waqea Mubahila mein Rasool Allah (S.A.W.W) ne yeh tareeqa ikhtiyar farmaya aur is ke liye apne Ahl-e-Bait ko sath liya, jo is baat ki nishandahi karta hai ke yeh hastiyan deen ke mamlay mein sab se mo’tabar theen.

Waqea Mubahila ka Paigham aur Daur-e-Hazir mein Is ki Ahmiyat

Waqea Mubahila hamaray liye bohat se ahem paighaamaat rakhta hai:

  1. Sachhai ka Aitbaar: Sachay momin ko hamesha apne mauqay par aitbaar hona chahiye. Rasool Allah (S.A.W.W) ne bila jhijhak mubahila ki dawat di.

  2. Ilmi mukalama: Pehlay daleel o mantaq se baat samjhai gayi, jab baat na bani to aakhri hila istemaal kiya gaya.

  3. Ahl-e-Bait ki Ahmiyat: Is waqay ne Ahl-e-Bait (A.S) ke maqam o martaba ko hamesha ke liye wazih kar diya.

  4. Bain-ul-Mazaahib Hum Aahangi: Is waqay mein fatah munazray aur mukalma se haasil hui, jung se nahi.

Daur-e-hazir mein jab bain-ul-mazaahib taa’luqaat aur mukalma itna ahem ho gaya hai, Waqea Mubahila hamein yeh sabaq deta hai ke hum daleel o mantaq ke sath baat karein, aur agar koi baat na manay to sabr o tahammul se kaam lein.

Kholasa-e-Kalaam

Waqea Mubahila mehaz ek tareekhi waqya nahi balkay Quran Majeed ki ek zinda aayat hai jo Rasool Allah (S.A.W.W) ki risalat ki sachhai aur aap ke Ahl-e-Bait (A.S) ki be-misaal fazeelat par dalalat karti hai. Yeh Waqea Mubahila hamaray liye yeh sabaq lay kar aaya ke sachhai ke samnay jhuknay mein hi aqal mandi hai. Is ke ilawa, yeh waqya ummat-e-Muslama ko yeh bhi batata hai ke hidayat aur nijaat ke haqeeqi raston ko pehchanne ke liye Ahl-e-Bait-e-Rasool (S.A.W.W) ki pairwi zaroori hai, kyunke unhein hi Quran ne ‘Nafs-e-Rasool’ aur ‘Aulad-e-Rasool’ ka darja day kar hamaray liye namona-e-amal qarar diya hai. Waqea Mubahila ki yeh roshan dastaan hamesha iman walon ke dilon ko noor aur yaqeen se munawwar karti rahay gi.

Yeh Waqea Mubahila na sirf maazi ka ek waqya hai balkay har daur ke musalman ke liye roshni ka minaar hai jo use sachhai ke rastay par gamzan rehne ki targheeb deta hai. Hamein chahiye ke hum is azeem Waqea Mubahila se sabaq lein aur apni zindagiyon mein Ahl-e-Bait (A.S) ki mohabbat aur pairwi ko apnayen.

فَمَنْ حَاجَّكَ فِيهِ مِن بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ

“Mein tumhare darmian do giraan qadar cheezein chhore ja raha hoon: Allah ki kitab aur apni itrat (Ahle Bait). Ye dono hargiz juda na hongay.”

Yeh hadis wazih karti hai ke Ali (A.S) aur Quran ka choli daaman ka sath hai. Quran itrat kay muwafiq hai aur itrat Quran kay zair-e-saaya zindagi basar karti hai. Kya yeh mumkin hai ke Quran apnay sathi kay mutaliq khamosh rahay? Yaqeenan nahi, kyunke Quran mein har cheez ka bayan mojood hai.

Quran Mein Hazrat Ali (A.S) kay Faza’il

Quran Majeed mein Ali (A.S) aur Quran kay bahami rabt ko wazih karne wali kai aayat mojood hain. Hazrat Ali (A.S) ne Quran kay uloom wa funoon, ehkaam aur khasaais ka taaruf karaya hai, jabke Quran ne Hazrat Ali (A.S) ki shakhsiyat aur un kay makarim-e-akhlaq ko bayan kiya hai.

Hazrat Ibn Abbas (R.A) farmate hain: “Quran mein jahan bhi ‘Ya Ayyuhal ladheena Aamanu’ ki aayat aayi hai, un mein Ali (A.S) momino ka salaar qarar diya gaya hai.” Ibn Hajar “Sawa’iq al-Muhriqa” mein naql karte hain ke jab Surah Bayyinah ki aayat:

ہمیں سوشل میڈیا پر فالو کریں۔
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Ali (a.s) aur Quran: Hidayat ke do roshan charagh aur abdi rishta

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Ali (A.S) aur Quran

Ali (A.S) aur Quran: Ek Naqabil-e-Infiqa Rabt

Quran-e-Kareem Allah Ta’ala ki aakhri kitaab hai aur yeh woh azeem kitaab hai ke baatil na agay say us par hamla aawar ho sakta hai aur na hi peechay say. Quran Khuda ka kalaam hai jo insani khwahishaat ki pairwi nahi karta. Rasool Allah (S.A.W.W) ki mashhoor hadis-e-Saqalain mein Ali (A.S) aur Quran ke darmiyan gehray talluq ki wazih nishandahi ki gayi hai.

Quran aur Itrat ka Ittehaad

Rasool Khuda (S.A.W.W) ne irshad farmaya:

إِنِّي تَارِكْ فِيكُمُ الثَّقَلَيْنِ كِتَابَ اللَّهِ وَعِتْرَتِي أَهْلَ بَيْتِي وَ إِنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَى الْحَوْضَ

“Mein tumhare darmian do giraan qadar cheezein chhore ja raha hoon: Allah ki kitab aur apni itrat (Ahle Bait). Ye dono hargiz juda na hongay.”

Yeh hadis wazih karti hai ke Ali (A.S) aur Quran ka choli daaman ka sath hai. Quran itrat kay muwafiq hai aur itrat Quran kay zair-e-saaya zindagi basar karti hai. Kya yeh mumkin hai ke Quran apnay sathi kay mutaliq khamosh rahay? Yaqeenan nahi, kyunke Quran mein har cheez ka bayan mojood hai.

Quran Mein Hazrat Ali (A.S) kay Faza’il

Quran Majeed mein Ali (A.S) aur Quran kay bahami rabt ko wazih karne wali kai aayat mojood hain. Hazrat Ali (A.S) ne Quran kay uloom wa funoon, ehkaam aur khasaais ka taaruf karaya hai, jabke Quran ne Hazrat Ali (A.S) ki shakhsiyat aur un kay makarim-e-akhlaq ko bayan kiya hai.

Hazrat Ibn Abbas (R.A) farmate hain: “Quran mein jahan bhi ‘Ya Ayyuhal ladheena Aamanu’ ki aayat aayi hai, un mein Ali (A.S) momino ka salaar qarar diya gaya hai.” Ibn Hajar “Sawa’iq al-Muhriqa” mein naql karte hain ke jab Surah Bayyinah ki aayat:

“إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَئِكَ هُمْ خَيْرُ الْبَرِيَّةِ“

nazil hui to Rasool Allah (S.A.W.W) ne Hazrat Ali (A.S) se farmaya: “Ya Ali! Woh aap aur aap kay shia hain.”

Aayat-e-Tatheer: Ali (A.S) aur Quran ka Khaas Rabt

Aayat-e-Tatheer

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

Ali (A.S) aur Quran ke darmiyan rabt ki ahem daleel hai. Aksar mufassireen ka is par ijma hai ke yeh aayat Hazrat Ali (A.S), Hazrat Fatima (S.A), Hazrat Imam Hasan (A.S) aur Hazrat Imam Hussain (A.S) ki shaan mein nazil hui.

Waqea-e-Kisa is ki wazih daleel hai jab Rasool Allah (S.A.W.W) ne in char shakhsiyat ko apni chadar kay neechay lay kar yeh dua farmai. Hazrat Umm Salama (R.A) kay daakhil honay ki darkhwast par Rasool Allah (S.A.W.W) ne farmaya: “Tum apni jagah par bhalai par ho”, jo sabit karta hai ke aayat-e-tatheer ka masdaq sirf yahi panch shakhsiyat hain.

Quran ka Usloob-e-Bayan aur Ali (A.S) aur Quran

Quran kay andaz-e-khitab mein Ali (A.S) aur Quran kay rabt ki ek aur daleel milti hai. Surah Al-Ahzab mein jahan azwaj-e-mutahharat se khitab hua hai, wahan moannas kay sighay istemal huay hain, lekin aayat-e-tatheer mein muzakkar kay sighay “ankum” aur “yutahhirakum” istemal huay hain, jo sabit karta hai ke yeh khitab azwaj nahi balke Ahl al-Bayt (A.S) se hai.

Rasool Allah (S.A.W.W) ka musalsal chalees din tak Hazrat Ali (A.S) aur Fatima (S.A) kay darwazay par kharray ho kar aayat-e-tatheer parhna, Ali (A.S) aur Quran ke darmiyan gehray talluq ko zahir karta hai.

Ali (A.S) aur Quran – Hidayat kay Do Roshan Chiragh

Hazrat Ali (A.S) Adeel al-Quran hain aur woh Quran kay sath qadam ba qadam chalnay walay hain. Aap bhi haq kay da’i hain aur sirat al-mustaqeem kay rehnuma hain. Ali (A.S) aur Quran dono hi haq o baatil mein farq karne walay hain.

Quran mein Ali (A.S) aur Quran kay bahami talluq ko wazih karne wali doosri aayat mein Aayat-e-Mubahila, Aayat-e-Walayat, aur Surah Dahr ki aayat shaamil hain, jo Hazrat Ali (A.S) kay faza’il o manaqib par dalalat karti hain.

Aayat-e-Mubahila: Ali (A.S) aur Quran ki Azmat ki Daleel

Surah Aal-e-Imran ki aayat 61 mein waqea-e-mubahila ka tazkira Ali (A.S) aur Quran kay gehray talluq ko wazih karta hai. Jab Najran kay esaiyon ne Rasool Allah (S.A.W.W) se mubahasa kiya to Allah ne hukum diya ke apnay beton, auraton aur nafson ko lay aayen. Rasool Allah (S.A.W.W) ne Hazrat Ali (A.S) ko apni jaan, Hazrat Fatima (S.A) ko apni auraton, aur Hazrat Imam Hasan (A.S) o Hussain (A.S) ko apnay beton ki numaindagi par mamoor farmaya.

Yeh waqea Ali (A.S) aur Quran ke darmiyan rohani rabt ko zahir karta hai. Hazrat Ali (A.S) ko “Nafs-e-Rasool” ka darja dena Quran ki is aayat ki amli tafseer hai. Mufassireen ka is par ijma hai ke “anfusana” se murad Hazrat Ali (A.S) hain, jo Ali (A.S) aur Quran kay muqaddas rishtay ko mazeed mazboot karta hai.

Aayat-e-Walayat: Ali (A.S) aur Quran kay Maali o Rohani Talluq ka Izhaar

Surah Al-Ma’idah ki aayat 55:

 “إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ” 

Ali A.S aur Quran  kay talluq ki ahem tareen aayat mein se hai. Yeh aayat Hazrat Ali (A.S) ki zakat dainay kay waqay kay mauqa par nazil hui jab aap ne namaz ki haalat mein saail ko angothi di.

Is aayat mein Ali A.S aur Quran  ka rabt is tarah wazih hota hai ke Allah aur Rasool kay baad walayat ka darja Hazrat Ali (A.S) ko diya gaya. Yeh aayat Ali A.S aur Quran  ke darmiyan rohani aur amali hum ahangi ko zahir karti hai. Kai Sunni o Shia masadir mein is aayat ki shan-e-nuzool Hazrat Ali (A.S) hi batayi gayi hain.

Surah Dahr: Ali A.S aur Quran  ki Isar ki Taleem

Surah Al-Insan (Dahr) ki aayat 5 ta 22 mein Ahl al-Bayt kay isar ka tazkira hai jo Hazrat Ali (A.S), Fatima (S.A), Hasnain (A.S) kay waqay se mutaliq hain. Jab unhon ne teen din tak musalsal roza rakha aur iftari kay waqt miskeen, yateem aur qaidi ko khana khilaya.

Yeh surat Ali A.S aur Quran  kay ikhlaqi pehlu ko ujagar karti hai. Hazrat Ali (A.S) ka isar Quran ki taleemat ka amli namona tha. Is surat ka nuzool Ali A.S aur Quran  ke darmiyan ikhlaqi hum ahangi ko zahir karta hai.

Ali A.S aur Quran  kay Ilmi Talluq ka Jaiza

Hazrat Ali (A.S) Quran kay behtareen mufassir thay. Aap ka qoul hai: “Is Quran se poocho, lekin yeh bol nahi sakta, mein tumhein is kay baray mein batata hoon.” Yeh bayan Ali A.S aur Quran  kay ilmi rabt ko zahir karta hai.

Hazrat Ali (A.S) ne Quran ki tafseer o tashreeh mein ahem kirdar ada kiya. Aap ki tasneef “Mushaf Fatima” agarche Quran nahi thi, lekin is mein Quran ki tafseer o tozeeh mojood thi. Ali A.S aur Quran  ka yeh ilmi rishta baad ki nasalon kay liye mash’al-e-raah bana.

Hadis-e-Saqalain: Ali A.S aur Quran  kay Abdi Talluq ki Zamanat

Hadis-e-Saqalain mein Ali A.S aur Quran  kay hamesha sath rehnay ki zamanat di gayi hai. Rasool Allah (S.A.W.W) ne farmaya: “Yeh dono hargiz juda na hongay yahan tak ke hauz-e-kausar par mujh se aa milen.” Yeh hadis Ali A.S aur Quran  kay abdi talluq ki wazih daleel hai.

Is hadis se sabit hota hai ke Ali A.S aur Quran  ka talluq mehez tareekhi nahi balke daimi hai. Har dor mein Quran ki sahih tafseer o tashreeh kay liye Ahl al-Bayt ki rehnumai zaroori hai. Ali A.S aur Quran  ka yeh rishta qayamat tak qaim rahay ga.

Ali A.S aur Quran  kay Amali Pehlu

Hazrat Ali (A.S) ki seerat Quran ki amli tafseer thi. Aap kay adl, sakhawat, ilm aur shujaat kay waqeat Quran ki taleemat ka amli namona hain. Ali A.S aur Quran  ka yeh amli talluq musalmanon kay liye namona-e-amal hai.

Hazrat Ali (A.S) kay khutbat, ehkaam aur faislay Quran ki roshni mein thay. “Nahj al-Balagha” mein Ali (A.S) aur Quran kay fikri hum ahangi kay wazih saboot mojood hain. Aap ki zindagi Quran ki amli tafseer thi.

Ali (A.S) aur Quran kay Rohani Pehlu

Ali (A.S) aur Quran ka talluq mehez zahiri nahi balke gehra rohani talluq hai. Hazrat Ali (A.S) Quran kay batini uloom kay ameen thay. Aap ka qoul hai: “Quran kay zahir aur batin hain, aur batin ki saat taheen hain.”

Yeh rohani rabt Ali (A.S) aur Quran kay talluq ka ahem pehlu hai. Hazrat Ali (A.S) Quran kay batini uloom ko samajhnay walay thay. Ali (A.S) aur Quran ka yeh rohani talluq sufia o urafa kay liye hidayat ka sarchashma bana.

Tareekhi Shawahid: Ali (A.S) aur Quran ka Bahami Talluq

Tareekhi masadir mein Ali (A.S) aur Quran kay talluq kay kai shawahid miltay hain. Fath-e-Makkah kay mauqa par Rasool Allah (S.A.W.W) ne Hazrat Ali (A.S) ko buton ko tornay ka hukum diya, jabke aap ne un aayat ki tilawat ki jin mein but parasti ki mazammat ki gayi thi.

Ghazwat mein Hazrat Ali (A.S) ki shirkat aur Quran ki aayat ka nuzool Ali (A.S) aur Quran kay tareekhi talluq ko zahir karta hai. Badr, Uhud, Khandaq aur Khaibar kay ghazwat mein aap ki shujaat par Quran ki aayat nazil huin.

Ilmi Masadir Mein Ali (A.S) aur Quran ka Tazkira

Ilmi masadir mein Ali (A.S) aur Quran kay talluq par badi miqdar mein mawad mojood hai. Shia masadir kay ilawa Sunni masadir jaisay Sihah Sittah, Masanid aur Tafaseer mein Ali (A.S) aur Quran se mutaliq riwayat mojood hain.

Imam Tabari, Imam Ibn Kathir, Imam Suyuti aur doosray mufassireen ne apni tafaseer mein Ali (A.S) aur Quran se mutaliq aayat ki shan-e-nuzool bayan ki hai. Yeh ilmi masadir Ali (A.S) aur Quran kay talluq ki mustanad shahadat hain.

Muasir Dor Mein Ali (A.S) aur Quran ki Ahmiyat

Muasir dor mein Ali (A.S) aur Quran ka talluq aur bhi ahem ho gaya hai. Aaj jab Quran ki mukhtalif tafseerain pesh ki ja rahi hain, Ali (A.S) aur Quran ka talluq sahih tafseer tak pohanchnay ka zariya ban sakta hai.

Hazrat Ali (A.S) ki tafseeri riwayat ko samajhna aaj kay musalman kay liye zaroori hai. Ali (A.S) aur Quran kay fikri rishtay ko samajhnay se hi Quran ki sahih tafheem mumkin hai.

Ali (A.S) aur Quran: Ijtimai Zindagi kay Liye Rehnumai

Ali (A.S) aur Quran ka talluq mehez fardi nahi balke ijtimai zindagi kay liye bhi rehnumai ka zariya hai. Hazrat Ali (A.S) kay dor-e-hukoomat mein Quran kay ehkaam ki amli tatbeeq ne Islami muashray ki tashkeel ki.

Adl-e-ijtimai, iqtisadi insaf, aur samaji musawat kay maidan mein Ali (A.S) aur Quran ki taleemat aaj bhi qabil-e-amal hain. Ali (A.S) aur Quran ki mushtarka taleemat Islami muashray ki tashkeel-e-nau kay liye bunyaad faraham karti hain.

Ikhtitamiya: Ali (A.S) aur Quran ka Daimi Rishta

Ali (A.S) aur Quran ka rishta ek daimi aur naqabil-e-taqseem rishta hai. Yeh rishta hadis-e-Saqalain mein bayan hua aur Quran ki kai aayat mein is ki taraf ishara kiya gaya. Ali (A.S) aur Quran ka yeh talluq musalmanon kay liye hidayat ka sarchashma hai.

Aaj bhi Ali A.S aur Quran  kay bahami talluq ko samajhna har musalman kay liye zaroori hai. Yeh talluq na sirf tareekhi haqeeqat hai balke ek zindah haqeeqat hai jo qayamat tak musalmanon ki rehnumai karti rahay gi. Ali A.S aur Quran  kay muqaddas rishtay ko samajhna aur is par amal karna hi haqeeqi kamyabi ki zamanat hai.

Ali A.S aur Quran  ke darmiyan yeh rohani rishta hamein raah-e-haq par gamzan rehnay ki targheeb deta hai. Aayein hum ehad karein ke Ali A.S aur Quran  ki mushtarka taleemat ko apnayen gay aur un ki roshni mein apni zindagion ko sanwaren gay.

Disclaimer (Ehtraaz)

Yeh maqala tareekhi, mazhabi aur ilmi masadir par mabni hai. Is mein pesh kiye gaye nazriyat aur tashreehat musannif ki apni raay par mabni hain. Qareen se guzarish hai ke woh kisi bhi mazhabi muamlay mein hatmi raay qaim karne se pehle mustanad masadir se bil-rawaja raju karein.

Machuz (Sources and References)

Quran-e-Kareem:

  • Surah Al-Ahzab, Aayat 33 (Aayat-e-Tatheer)
  • Surah Aal-e-Imran, Aayat 61 (Aayat-e-Mubahila)
  • Surah Al-Ma’idah, Aayat 55 (Aayat-e-Walayat)
  • Surah Al-Insan, Aayat 5-22 (Surah Dahr)

Hadis kay Masadir:

  • Hadis-e-Saqalain: Sahih Muslim, Sunan al-Tirmidhi, Musnad Ahmad
  • Waqea-e-Kisa: Sahih Muslim, Sunan al-Tirmidhi, Mustadrak al-Hakim
  • Waqea-e-Mubahila: Sahih Muslim, Sunan al-Nasa’i

Tafseeri Masadir:

  • Tafseer Ibn Kathir
  • Tafseer al-Tabari
  • Tafseer Dur al-Manthur (Suyuti)
  • Tafseer al-Mizan (Allamah Tabatabai)

Tareekhi Masadir:

  • Tareekh al-Tabari
  • Al-Kamil fi al-Tareekh (Ibn al-Athir)
  • Seerat Ibn Hisham

Ilmi Masadir:

  • Nahj al-Balagha (Khutbat-e-Hazrat Ali A.S)
  • Sawa’iq al-Muhriqa (Ibn Hajar)
  • Al-Ghadir (Allamah Amini)

Muasir Masadir:

  • Majalla “Turathuna” (Moassasah Aal al-Bayt)
  • “Ahl al-Bayt fil Quran” (Allamah Hussain al-Nouri)
  • “Shubuhat hawl al-Quran” (Dr. Muhammad Ali al-Salabi)

Note:

  • Tamam ahadis ki takhreej mustanid masadir se ki gayi hai.
  • Tafseeri iqtibasat mu’tabar tafaseer se liye gaye hain.
  • Tareekhi waqeat ki tasdeeq mu’tabar tareekhi kutub se ki gayi hai.
  • Arabi ibarat ki tarjumani mu’tabar ulama kay tarajim kay mutabiq pesh ki gayi hai.

Qareen mazeed tahqeeq kay liye darj zail masadir se raju kar saktay hain:

  • Maktaba Noor (Online Islami Library)
  • Al-Mawsua al-Quraniyya (Qatar Foundation)
  • Jami al-Hadith (Software)

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Fatah Khaibar: Woh Ma’rika Jab Hazrat Ali (A.S) Ne Ukhaar Phainka Qilay ka Bhaari Darwaza

by
Fatah Khaibar

بسم اللہ الرحمن الرحیم

Hazrat Ali (A.S) aur Fatah Khaibar

Sat (7) Hijri Mein Waqe Honay Wali Jang-e-Khaibar Darul Haqeeqat Islam Ki Tareekh Ka Aik Faisla Kun Mor Sabit Hui. Rasool Allah (SAW) us waqt Hudaibiya Say Wapis Tashreef La Chukay Thay, Jahan Aap (SAW) Nay Mushrikeen Makka Kay Sath Aik Sulah Nama Par Dastakhat Farmaye Thay. Madina Munawara Mein Mukhtasir Qayam Kay Baad, Aap (SAW) Nay Aik Baray Lashkar Kay Hamrah Fatah Khaibar Kay Azeem Mission Par Rawanagi Farmayi. Khaibar Ka Ilaqa Madina Munawara Say Taqreeban 80 Mail Kay Faslay Par Waqay Aik Intehai Sarsabz-o-Shadab Khitta Tha, Jo Apnay Khajooron Kay Baghon Aur Mazboot Qilon Ki Wajah Say Shohrat Rakhta Tha.

Yahudion Kay Liye Khaibar Na Sirf Aik Rehaye Ilaqa Tha Balkay Aik Mazboot Military Ada Bhi Tha, Jahan Woh Musalmanon Kay Khilaf Sazishain Rachtay Thay. Is Khittay Mein Mutadid Qilay Tameer Kiye Gaye Thay, Jin Mein Say Har Aik Apni Munfarid Difai Khasoos Ka Haamil Tha. In Qilon Ki Mazbooti Aur Fitri Difai Hisaar Nay Khaibar Ko Aik Naqabil-e-Taskheer Ilaqa Samjha Jata Tha. Yahudion Nay Unhin Qilon Mein Panah Li Thi, Jis Kay Baad Musalmanon Nay Pachas Din Tak Un Ka Muhasra Kiye Rakha. Yeh Muhasra Na Sirf Taaqat Ka Imtihan Tha Balkay Sabr-o-Istiqamat Ki Bhi Aala Misal Tha.

Ilm-e-Islam Ka Sawal Aur Ali (A.S) Kay Intikhab Ka Muqaddas Lamha

Muhasray Kay Taweel Daur Kay Dauran, Jab Fatah Khaibar Ka Husool Mushkil Nazar Aanay Laga, Tou Rasool Allah (SAW) Nay Pehlay Hazrat Abu Bakr Siddique (R.A) Ko Parcham-e-Islam Ata Farmaya. Hazrat Abu Bakr (R.A) Nay Barri Bahadri Say Larai Ki, Magar Us Roz Fatah Hasil Na Ho Saki. Aglay Din, Rasool Allah (SAW) Nay Hazrat Umar Farooq (R.A) Ko Yeh Izzat Ata Farmayi. Hazrat Umar (R.A) Nay Bhi Be-Misaal Jurrat Ka Muzaahira Kiya, Lekin Fatah Khaibar Us Roz Bhi Mumkin Na Ho Saki.

Is Naazuk Soorat-e-Haal Mein, Rasool Allah (SAW) Nay Aik Tareekhi Elaan Farmaya, Jo Tareekh-e-Islam Mein Hamesha Kay Liye Sunehray Huroof Say Likha Gaya. Aap (SAW) Nay Irshad Farmaya:
Kal Mein Yeh Ilm Aik Aisay Shakhs Ko Doon Ga Jo Allah Aur Us Kay Rasool (SAW) Ka Sacha Mohib Hai, Aur Allah Aur Us Ka Rasool (SAW) Us Say Mohabbat Kartay Hain. Woh Hargiz Maidan-e-Jang Say Peeth Nahi Pherray Ga Yahan Tak Ke Allah Taa’la Us Kay Haath Par Fatah Ata Farmaday.

Yeh Alfaaz Sun Kar Tamam Sahabah Karaam (R.A) Sari Raat Is Fikar Mein Guzarnay Lagay Ke Kal Yeh Azeem Izzat Kis Kay Hissay Mein Aayega? Har Shakhs Ki Khwahish Thi Ke Yeh Izzat Usay Milay. Hazrat Umar Farooq (R.A) Kay Alfaaz Mein: “Mujhay Kabhi Imarat Ki Itni Tamanna Nahi Hui Jitni Us Raat Hui Thi.”

Ali (A.S) Ki Bemaari Aur Rasool Allah (SAW) Ka Mu’jizati Ilaj

Agli Subah, Jab Pora Lashkar Rasool Allah (SAW) Ki Khidmat Mein Hazir Hua, Tou Aap (SAW) Nay Barah-e-Raast Hazrat Ali (A.S) Ka Naam Liya. Us Waqt Hazrat Ali (A.S) Shadeed Bemaar Thay. Woh Aashob-e-Chashm Mein Mubtala Thay, Jis Ki Wajah Say Unhen Sahih Say Dikhayi Tak Nahi Day Raha Tha. Sahabah Karaam (R.A) Nay Arz Ki: “Ya Rasool Allah, Ali (A.S) Tou Aashob-e-Chashm Mein Mubtala Hain.” Rasool Allah (SAW) Nay Farmaya: “Unhen Meray Paas Lao.”

Hazrat Ali (A.S) Ko Aik Khachar Par Sawar Kar Kay Rasool Allah (SAW) Ki Khidmat Mein Layaa Gaya. Aap (SAW) Nay Narmi Say  Farmaya:

 “Aey Ali, Tumhen Kya Takleef Hai?” Hazrat Ali (A.S) Nay Arz Ki: “Ya Rasool Allah, Mein Aashob-e-Chashm Mein Mubtala Hoon, Mujhay Kuch Dikhayi Nahi Day Raha, Aur Sir Mein Bhi Shadeed Dard Hai.” Rasool Allah (SAW) Nay Farmaya: “Aey Ali, Baith Jao Aur Apna Sar Meri God Mein Rakho.”

Hazrat Ali (A.S) Nay Aap (SAW) Kay Hukm Ki Tameel Ki. Rasool Allah (SAW) Nay Apnay Mubarak Haathon Par Apna Luaab-e-Dahan Daala Aur Isay Hazrat Ali (A.S) Ki Aankhon Aur Sir Par Lagaya. Yeh Aik Mu’jizati Lamha Tha. Jaisay Hi Rasool Allah (SAW) Ka Luaab-e-Dahan Laga, Hazrat Ali (A.S) Ki Aankhen Khul Gayeen Aur Tamam Takleef Aisay Ghaib Hui Jaise Kabhi Thi Hi Nahi. Rasool Allah (SAW) Nay Dua Farmayi: “Khudaya, Ali (A.S) Ko Garmi Aur Sardi Say Bachana.” Yeh Mu’jiza Fatah Khaibar Ki Kamiyabi Ki Pehli Shart Sabit Hua.

Maidan-e-Jang Mein Ali (A.S) Ki Ghair Mamooli Bahaduri

Rasool Allah (SAW) Nay Hazrat Ali (A.S) Ko Safaid Rang Ka Parcham-e-Islam Ata Farmaya Aur Unhen Hidayat Farmayi: “Aey Ali, Ilm Lo Aur Chalay Jao. Jibraeel (A.S) Tumharay Sath Hain. Allah Ki Nusrat Tumharay Sath Hai Aur Mukhalifeen Kay Diloon Mein Roob Daal Diya Gaya Hai.”

Hazrat Ali (A.S) Ilm-e-Islam Lay Kar Qilay Ki Taraf Barhay. Aap Kay Peechay Pora Islami Lashkar Tha. Qilay Kay Qareeb Pohanch Kar Aap Nay Apna Nezah Zameen Mein Gaadh Diya. Aik Yahudi Aalim Nay Qilay Say Aawaz Di: “Aey Jawaan, Tum Kaun Ho?” Hazrat Ali (A.S) Nay Fakhr Say Jawab Diya: “Mein Ali Ibn Abi Talib Hoon.” Yahudi Aalim Nay Mudd Kar Apni Qoum Say Kaha: “Tum Raat Hi Say Maghloob Ho Chukay Ho.”

Is Kay Baad Yahudion Ka Namwar Bahadur Jangju “Marhab” Maidan Mein Aaya. Us Nay Rajaz Partay Huay Apni Taaqat Ka Dhandora Peeta. Hazrat Ali (A.S) Nay Us Kay Jawab Mein Yeh Tareekhi Rajaz Parha:
Mein Woh Hoon Jisay Is Ki Maan Nay Haydar Kay Naam Say Pukara. Mein Jangon Ka Sher Hoon. Mein Dushmanon Kay Liye Tabaah Kun Aandhi Hoon. Mein Tum Mein Waseh Paimanay Par Qatl-o-Khoon Reegi Karoon Ga. Mein Apni Talwar Say Kaffiron Ki Gardano Ko Uraoon Ga.

Hazrat Ali (A.S) Kay Is Ta’arruf Nay Marhab Kay Hawas Par Sakka Taari Kar Diya, Kyunkeh Us Ki Daya Nay Usay Bachpan Mein He Khabardar Kya Tha Ke Kisi Haydar Naam Shakhs Say Jang Na Karna. Is Kay Bawajood, Hazrat Ali (A.S) Kay Sath Honay Walay Tareekhi Muqablay Mein, Aap Nay Aik Hi Waar Mein Marhab Ko Shikast-e-Faash Di. Yeh Woh Faisla Kun Lamha Tha Jis Nay Fatah Khaibar Ki Raah Hamwar Ki.

Qila Khaibar Ka Darwaza Ukharnay Ka Azeem Waqia

Marhab Ki Shikast Kay Baad, Yahudi Fauj Hawas Baakhta Ho Kar Qilay Mein Daakhil Ho Gayi Aur Aik Bhaari Pathar Kay Darwazay Ko Band Kar Liya. Yeh Darwaza Intehai Mazboot Tha Aur Isay Chalis Aadmi Mil Kar Bhi Na Hila Saktay Thay. Yeh Woh Tareekhi Lamha Tha Jab Hazrat Ali (A.S) Nay Apni Ghair Mamooli Taaqat Ka Muzaahira Kartay Huay Is Darwazay Ko Ukhaar Liya.

Tareekhi Riwayat Kay Mutabiq, Hazrat Ali (A.S) Kay Bayen Haath Mein Kamaan Thi. Aap Nay Woh Kamaan Phenk Di Aur Bayen Haath Say Us Pathar Kay Darwazay Mein Is Tarah Jama Diya Ke Woh Ukhar Gaya. Phir Aap Nay Us Darwazay Ko Aik Dhaal Ki Tarah Istemaal Kartay Huay Dushman Par Hamla Bol Diya. Yahudi Lashkar Is Ghair Mutawaqa Hamlay Say Bilkul Tatar-ba-tar Ho Gaya. Is Kay Baad Hazrat Ali (A.S) Nay Is Bhaari Darwazay Ko Bayen Haath Say Peechay Ki Tarap Phenka, Jo Musalmanon Kay Saron Say Parwaaz Karta Hua Lashkar Kay Aakhir Mein Ja Gira.

Ibn Abi al-Hadeed Nay Apnay Qasiday Mein Is Azeem Karnamay Ko Youn Khiraj-e-Tehseen Paish Kya:
“Aey Woh Azeem Fatih Jis Nay Us Darwazay Ko Ukhara Tha Jisay Chalis Aadmi Mil Kar Bhi Na Hila Saktay Thay.” Yeh Manzar Fatah Khaibar Ka Sab Say Yadgar Aur Taaqat-e-Imani Ki Sab Say Barri Alamat Bana, Jo Tareekh Mein Hamesha Kay Liye Sabt Ho Gaya.

Fatah Kay Baad Rasool Allah (SAW) Ki Khasosi Duaen Aur Ali (A.S) Ki Fazilat

Fatah Khaibar Kay Baad, Rasool Allah (SAW) Nay Hazrat Ali (A.S) Kay Fazaail Mein Intehai Khasosi Irshadat Farmaye. Aap (SAW) Nay Farmaya:
Aey Ali! Agar Mujhay Is Baat Ka Khauf Na Hota Ke Log Tumharay Baray Mein Wohi Kahain Gay Jo Esaai Hazrat Esa (A.S) Kay Baray Mein Kehtay Hain, Tou Mein Tumharay Aisay Fazaail Bayan Karta Ke Tum Jahan Say Guzartay, Log Tumhari Khaak-e-Qadam Aur Tumharay Wuzu Ka Pani Shifa Kay Liye Uthatay.

Lekin Tumharay Liye Itni Baat Kaafi Hai Ke Tum Mujh Say Ho Aur Mein Tum Say Hoon. Tum Meray Waaris Ho Aur Mein Tumhara Waaris Hoon. Tumhari Jang Meri Jang Hai Aur Tumhari Sulah Meri Sulah Hai. Tumharay Shia Jannat Mein Noor Kay Safaid Manabir Par Baithey Hon Gay, Un Kay Chehray Meri Taraf Hon Gay, Mein Un Ki Shafaat Karoon Ga Aur Woh Jannat Mein Meray Hamsaye Hon Gay.

Yeh Irshadat Na Sirf Fatah Khaibar Mein Hazrat Ali (A.S) Kay Kirdar Ki Azmat Ko Zahir Kartay Hain Balkay Un Ki Shakhsiyat Kay Rohani Maqam Ko Bhi Wazeh Kartay Hain.

Fatah Khaibar Kay Tareekhi Asraat aur Sabq

Fatah Khaibar Mehaz Aik Zameeni Fatah Nahi Thi Balkay Is Kay Gehray Tareekhi Aur Rohani Asraat Murattab Huay. Yeh Fatah Musalmanon Kay Liye Taaqat Aur Azm Ka Aik Bara Maakhuz Sabit Hui. Is Fatah Nay Na Sirf Yahudion Ki Taaqat Ko Shikast Di Balkay Tamam Mukhalifeen Kay Dil Mein Musalmanon Kay Liye Roob Paida Kya.

Fatah Khaibar Say Hamein Mutadid Ahem Sabq Milte Hain: Pehla Sabq Yeh Ke Imaan Ki Taaqat Madi Taaqat Par Ghalib Aati Hai. Dosra Sabq Yeh Ke Qayadat Kay Liye Sirf Taaqat He Kaafi Nahi, Balkay Taqwa Aur Allah Ki Mohabbat Zaroori Hai. Teesra Sabq Yeh Ke Sabr-o-Istiqamat Say Kaam Lena Chahiye, Kyunkeh Aakhirkar Fatah Imaan Walon Kay Sath Hoti Hai. Chotha Sabq Yeh Ke Allah Taa’la Apnay Bandon Ki Madad Kay Liye Ghair Mamooli Tareeqay Ikhtiyar Farmata Hai.

Nateeja

Fatah Khaibar Ka Waqia Islami Tareekh Ka Aik Sunehra Bab Hai Jo Hamein Imaan, Wafadari, Bahaduri Aur Istiqamat Ki La-zawaal Dastan Sunata Hai. Yeh Waqia Na Sirf Hazrat Ali (A.S) Ki Shakhsiyat Ki Azmat Ko Ujagar Karta Hai Balkay Rasool Allah (SAW) Ki Qayadat Aur Tarbiyat Kay Mu’jiz Numa Asraat Ko Bhi Zahir Karta Hai. Fatah Khaibar Hamein Yeh Sabq Deti Hai Ke Haq Aur Baatil Ki Kashmakash Mein Hamesha Haq Ki Fatah Hoti Hai, Basharteekeh Imaandaarana Amal, Mazboot Yaqeen Aur Allah Par Tawakkul Ko Apna Shewa Banaya Jaye. Yeh Waqia Musalmanon Kay Liye Hamesha Mashaal-e-Raah Bana Rahay Ga Aur Anay Wali Naslon Ko Taaqat-o-Azm Ka Paigham Deta Rahay Ga.

Zimadari (Disclaimer):

Yeh Blog Post Tareekhi Waqiaat Par Mabni Hai Aur Is Ka Maqsad Sirf Taleemi-o-Maalomaati Maqasid Kay Liye Hai. Musannif Nay Koshish Ki Hai Ke Motabar Tareekhi Masadir Say Malomaat Faraham Ki Jayeen, Lekin Qareen Say Darkhwast Hai Ke Woh Mazeed Tehqeeq Kay Liye Mustanad Ma’akhuz Ka Khud Bhi Mutalea Karen.

Tareekhi Ikhtilafat:

Tareekhi Waqiaat Kay Baray Mein Mukhtalif Masadir Mein Ikhtilafat Mojood Ho Saktay Hain. Is Post Mein Jo Bayanat Paish Kiye Gaye Hain, Woh Ma’aroof Tareekhi Riwayat Par Mabni Hain.

Mazhabi Nuqta-e-Nazar:

Yeh Maawah Kisi Khaas Mazhabi Nuqta-e-Nazar Ko Musallat Karnay Kay Bajaye Tareekhi Haqaiq Paish Karnay Ki Koshish Karta Hai. Mukhtalif Masalik Kay Tareekhi Waqiaat Kay Baray Mein Mukhtalif Aaraa Ho Sakti Hain.

Siyasi Maqasid:

Is Tehreer Ka Maqsad Kisi Siyasi Agenda Ki Tarvij Karna Nahi Hai. Yeh Mehaz Tareekhi Waqiaat Ki Akasi Karti Hai.

Huqooq-e-Ishtehar:

Is Tehreer Mein Istemaal Honay Walay Tamam Tareekhi Hawalay Awaami Dairra Kaar (Public Domain) Mein Mojood Hain. Tehreer Kay Matn Ki Haq Ishtehar Musannif Kay Paas Mehfooz Hai.

Taaza Kaari:

Musannif Ko Haq Haasil Hai Ke Woh Waqtan Fawqatan Is Tehreer Mein Taaza Tareen Malomaat Ki Roshni Mein Tarmeem-o-Idafah Kar Sakta Hai.

Raay Ki Azaadi:

Is Tehreer Mein Paish Kiye Gaye Bayanat Musannif Ki Zaati Tehqeeq Par Mabni Hain. Qareen Apni Raay Batane Mein Azaad Hain.

Ghair Janibdaarana Rawaya:

Is Tehreer Mein Ghair Janibdaarana Tareekhi Bayanat Paish Karnay Ki Koshish Ki Gayi Hai. Kisi Bhi Giroh Ya Jamat Kay Jazbaat Ko Majrooh Karna Maqsood Nahi Hai.

Tareekhi Tashreeh:

Tareekhi Waqiaat Ki Tashreeh Mukhtalif Nuqta Ha’e Nazar Say Ki Ja Sakti Hai. Is Tehreer Mein Paish Ki Gayi Tashreeh Musannif Ki Zaati Tafheem Par Mabni Hai.

Fikri Malkiat:

Is Tehreer Kay Tamam Huqooq Mehfooz Hain. Baghair Ijazat Is Mawaad Ki Copy, Naql Ya Ishtehar Mamnoo Hai.

Wabastagi:

Yeh Tehreer Kisi Siyasi, Mazhabi Ya Tanzeemi Wabastagi Ki Tarjuman Nahi Karti.

Taaza Tareen Malomaat:

Qareen Say Darkhwast Hai Ke Tareekhi Mamlaat Mein Mazeed Tehqeeq Kay Liye Mustanad Masadir Ka Rujoo Karen.

Rabita:

Kisi Bhi Sawal Ya Tabsira Kay Liye Musannif Say Rabita Kiya Ja Sakta Hai.

Tareekh-e-Ishtehar:

Yeh Tehreer 2025 Mein Shaya Ki Gayi Hai.

Taaza Kaari Ki Tareekh:

Aakhri Taaza Kaari: 2025

Ikhtiyat:

Tareekhi Bayanat Mein Mumkina Ikhtilafat Kay Paish-e-Nazar Qareen Say Guzarish Hai Ke Woh Mukhtalif Masadir Ka Mawazna Kar Kay Apni Raay Qaim Karen.

Zimadari:

Musannif Kisi Bhi Mumkina Ghalat Fehmi Ya Ikhtilaf Raay Ki Soorat Mein Zimadar Nahi Hoga.

Istemaal Ki Sharait:

Is Tehreer Ko Parhnay Wala Tamam Qareen In Sharait Say Khud-ba-Khud Muttafiq Samjha Jayega.

Tareekhi Hawala Jaat:

Tehreer Mein Paish Kardah Waqiaat Kay Hawala Jaat Motabar Tareekhi Kutub Say Liye Gaye Hain.

Ikhtitami Note:

Yeh Tehreer Sirf Maalomaati Maqasid Kay Liye Hai. Kisi Bhi Ahem Faislay Say Pehlay Mutaliqa Mahireen Say Mashwara Karna Zaroori Hai.

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Hazrat Ali (A.S) ki Shujaat ki Mukammal Kahani

by
Ghazwa e Khandaq

بسم اللہ الرحمن الرحیم

Ghazwa e Khandaq: Pas-e-Manzar aur Asbab

 Paanch Hijri ka zamana tha. Madinah Munawwarah mein Islam apni bunyadein mazboot kar raha tha, jisay dekh kar Makke ke mushrikeen aur yahood ke dilon mein hasad o bughz ki aag bharak uthi. Quraish-e-Makka, jin ki Badr aur Uhud mein shikast hui thi, apni shikast ka badla lenay ke liye be-taab thay. 

Qabail Jo Muttahid Howe  

Unhon ne Arab ke tamaam qabail, jin mein Bani Kanana, Bani Saleem, Ghatafan, Ashja’ aur Yahoodi qabaila Bani Nadheer (jinhein Madinah se nikala gaya tha) ko aik azeem ush shaan ittehad, jisay “Ahzaab” kaha jata hai, mein jama kar liya. Is muttahida fouj ki qayadat Abu Sufyan ke haath mein thi aur is ka maqsad sirf aur siwa Islam aur Musalmano ka naam o nishan mita dena tha. Tareekhi riwayat ke mutabiq is lashkar ki tadaad das hazaar se bhi zyada thi.

Hazrat Jibraeel Alayhis Salam ka khatray se agah karna

Hazrat Jibraeel Alayhis Salam ne Rasool Allah Sallallahu Alayhi Wasallam ko is azeem khatray se agah kar diya. Yeh mehez Makka ka lashkar nahi tha, balkay poore Arab ke mushrik quwaton ka ijtimai hamla tha. Hazrat Nabi Akram Sallallahu Alayhi Wasallam ne fori taur par Sahabah Karaam ki aik jungi council bulai taake is qayamat khez khatray ka muqabla karne ki hikmat e amali tai ki ja sake.

Hazrat Salman Farsi (R.A) ka Tareekhi Mashwara

Is mauqa par aik Farsi Sahabi, Hazrat Salman Farsi R.A, jo apni gehri nazar aur tajarbay ke hamil thay, ne arz kiya: “Ya Rasool Allah! Hum Fars (Iran) mein jab mehsoor ho jatay thay to shehar ke gird khandaq khod letay thay taake dushman ka ghora sawar seedha hamla nahi kar sake.”

Munfarid aur naya khayal

Yeh aik aisa munfarid aur naya khayal tha jis ka Arabon ko koi tajarba nahi tha. Arabon ki jungon ka tareeqa rubaru muqabla, neza baazi aur teer andazi tha. Difa ke liye khandaq khodna aik ajnabi harba tha. Hazrat Sallallahu Alayhi Wasallam ne Hazrat Salman Farsi ke is Danishmandana mashwaray ko fori taur par qubool farma liya. Yeh amal Nabi Akram Sallallahu Alayhi Wasallam ki qayadat ki aik aur jahat ko zahir karta hai ke Aap Sallallahu Alayhi Wasallam haq baat ko qubool farma letay thay, chahay woh kisi bhi shaks ki taraf se ho.

khandaq khodnay ka Muqam

Madinah ke shumali, mashriqi aur maghribi janib, jahan se dushman ke hamlay ka imkan tha, aik taweel aur gehri khandaq khodnay ka kaam shuru hua. Hazrat Sallallahu Alayhi Wasallam khud bhi Sahabah Karaam ke saath mil kar matti uthate, pathar tootay aur khandaq khodte. Muhajireen o Ansar mein is qadar jazba aur yakjehti thi ke woh aik doosray se muqabla karte hue kaam kar rahay thay. Khandaq ki lambai taqreeban paanch kilometer, choraai taqreeban no meter aur gehrai paanch meter ke qareeb thi. Yeh aik azeem ush shaan difa’i taameer thi jise Musalmano ne intehai qaleel waqt mein mukammal kar liya.

Lashkar-e-Kuffar ka Madinah par Hamla aur Khandaq se Herat

Jaisay hi lashkar-e-Ahzaab Madinah ke qareeb pahuncha, un ki nazar is azeem khandaq par pari jo un ke aur Madinah ke darmiyan aik na-qabil e guzaris rukawat ban kar khari thi. Woh is harbay se bilkul na-waqif thay. Un ke liye yeh aik nayi aur herat angiz cheez thi. Arabon mein khandaq khod kar larnay ka koi rawaj na tha. Un ke chand bahadur sawar, jin mein Umro Ibne Abdud , Ikrama bin Abi Jahl, Zarar bin al-Khattab, Hubaira bin Abi Wahb aur Nawfal bin Abdullah shaamil thay, agay barhay. Woh Bani Kanana ke gharon ke paas se guzray aur lalkartay hue kaha: “Aey Bani Kanana! Tumhein anqareeb maloom ho jaye ga ke bahadur sawar kaun hain?”

Lekin jab un ki nazar is gehri aur wasee khandaq par pari to woh heran reh gaye. Un mein se aik ne kaha: “Yeh to ajami (ghair Arab) tareeqa hai. Yeh zaroor is Farsi (Salman Farsi) ki saazish hai jo Muhammad (Sallallahu Alayhi Wasallam) ke paas hai.” Majbooran lashkar-e-kuffar ne khandaq ke us paar apna muhasara kiya hua camp laga liya. Muhasara taweel hone laga jo Musalmano ke liye aik shadeed imtihaan ka waqt tha.

Umro Ibne Abdud : Arab ka Na-Qabil-e-Shikast Jangjo

Is lashkar-e-kuffar ka sab se khatarnak aur taaqatwar jangju Umro Ibne Abdud  tha. Woh qabaila Bani Aamir bin Lui se talluq rakhta tha aur poore Arab mein us ki shujaat aur jungi maharat ke charchay thay. Us ke baare mein mashhoor tha ke woh tanha aik hazaar sawaron ka muqabla kar sakta hai. Usay “Faris-e-Malil” (Malil ka shehswar) ka khitaab diya gaya tha, kyunke us ne aik dafa maqam Malil ke qareeb Bani Bakr ke aik dastay ko tanha shikast di thi. Woh Jang-e-Badr mein mojood tha lekin zakhmi ho gaya tha, jis ki wajah se woh Jang-e-Uhud mein shareek na ho saka. Ab woh mukammal taur par tandarusht ho chuka tha aur apni poori taaqat aur gharoor ke saath lashkar-e-kuffar ka sab se bara pehalwaan ban kar aaya tha.

Maidan-e-Jang mein Lalkaar aur Hazrat Ali (A.S) ki Aamaadgi

Umro Ibne Abdud  apne ghoray par sawar hua aur khandaq ka chakkar laga kar is ka muaina karne laga. Usay khandaq ka aik hissa nisbatan tang mehsoos hua. Us ne apne ghoray ko eidh lagai aur aik chhalang mein khandaq paar kar ke Musalmano ke muhaz ke samnay ja khara hua. Us ne apna neza zameen mein gaadh diya aur gharoor se lalkarna shuru kiya:

“Hal min mubaariz?”

(Kya koi hai jo meray muqablay ke liye aaye?)

Us ke dar aur rab ki wajah se koi bhi Sahabi fori jawab dene ki himmat na kar saka. Woh aik dewaana aur tajarba kar jangju tha. Yeh dekh kar Maula Ali (A.S) uthe, jo us waqt sirf 25 ya 26 saal ke nawjawan thay. Aap ne apni zirah pehni hui thi aur bargah-e-risalat mein haazir ho kar arz kiya:

“Ya Rasool Allah! Main is ke muqablay par jaon ga.”

Rasool Allah Sallallahu Alayhi Wasallam ne farmaya: “Aey Ali! Baith jao, yeh Umro  hai.” Yeh farma kar Aap Sallallahu Alayhi Wasallam ne Hazrat Ali ki hifazat aur un ki jawani ka khayal farmaya.

Umro Ibne Abdud  ne dobara lalkara aur tanz ke andaz mein kaha: “Kya tum mein se koi mard mojood nahi hai? Tumhari woh jannat kahan hai jis ka tum dawa karte ho ke jo tum mein se mara jaye ga woh is mein daakhil hoga? Aao, main tumhein jannat pahuncha doon.”

Aik baar phir Maula Ali (A.S) ne khare ho kar ijazat maangi, aur aik baar phir Rasool Allah Sallallahu Alayhi Wasallam ne unhein baitha diya. Is ki wajah yeh thi ke Aap Sallallahu Alayhi Wasallam ko Hazrat Fatima Radi Allahu Anha ka khayal tha, jo Jang-e-Uhud mein Hazrat Ali ke zakhmi hone par bohat royin thi.

Teesri baar Umro Ibne Abdud  ne lalkara aur fakhriah ashaar parhey jin ka mafhoom tha:

“Main ne pukar pukar kar thakne ki hadd kar di hai… bahaduri aur shujaat kisi jawaan ke behtareen ausaf hain.”

Us ki laaf zani sun kar Maula Ali (A.S) phir uthe aur arz kiya: “Ya Rasool Allah! Ab to main zaroor jaon ga.”

Is baar Rasool Allah Sallallahu Alayhi Wasallam ne muskurate hue farmaya: “Achha jao, yeh Umro  hai.”

Maula Ali (A.S) ne fori jawab diya:

Umro un hu? Ana Ali-yyubnu Abi Talib!”

(Woh Umro  hai to kya hua? Main Ali bin Abi Talib hoon!)

Yeh jawab sun kar Hazoor Sallallahu Alayhi Wasallam ne ijazat marhamat farma di. Aap Sallallahu Alayhi Wasallam ne apni mubarak haathon se Hazrat Ali ko apni zaati zirah “Zaat-ul-Fudool” pahnai, un ke haath mein Zulfiqar talwar thamai aur apna amama mubarak “Sahaab” un ke sar par bandha, jis ke nau beach latak rahe thay. Jab Maula Ali (A.S) maidan ki taraf chalay to Rasool Allah Sallallahu Alayhi Wasallam ne aasman ki taraf haath utha kar dua farmai:

“Allahumma! Ihfazhu min baini yadaihi wa min khalfihi wa an yameenihi wa an shimaalihi wa min fawqihi wa min tahti hi.”

(Aey Allah! Is ki hifazat farma is ke aagay se, peechay se, daahinay se, baayin se, oopar se aur neechay se.)

Phir Aap Sallallahu Alayhi Wasallam ne woh tareekhi jumla irshad farmaya jis ne is muqablay ke spiritual significance ko hamesha ke liye amar kar diya:

“Baraz-al- Imaanu kulluhu ilash-shirki kullihi.”

(Aaj kule Imaan kule Kufar  ke muqablay mein maidan mein ja raha hai.)

Tareeki Muqabla: Guftagu aur Phir Jang

Maula Ali (A.S) maidan mein pahunche to Umro Ibne Abdud  ne poocha: “Tum kaun ho?”

Hazrat Ali ne farmaya:

“Main Ali bin Abi Talib hoon.”

Umro  ne kaha:

“Tumhare waalid mere dost thay. Tum wapas chalay jao, main tum jaisay nawjawan ko qatal karna nahi chahta.”

Hazrat Ali ne farmaya:

“Lekin main tujhe qatal karna chahta hoon.”

Umro  ne israar kiya: “Bhatijay, main tujhe qatal karna nahi chahta. Wapas chala ja.”

Maula Ali (A.S) ne jawab diya:

“Mere ibn-e-amm Muhammad Mustafa Sallallahu Alayhi Wasallam ne mujhe bataya hai ke agar tu mujhe qatal kar de ga to main Jannat mein jaon ga aur tu Dozakh mein jayega. Aur agar main tujhe qatal kar doon to phir bhi tu Dozakh mein jayega aur main Jannat mein jaon ga.”

Umro  ne tanz kiya:

“Yeh to badi ajeem taqseem hai!”

Maula Ali (A.S) ne phir usey Islam ki dawat di:

“Main tujhe gawahi dainay ki dawat deta hoon ke Allah ke siwa koi mabood nahi aur Muhammad Sallallahu Alayhi Wasallam us ke Rasool hain.”

Umro  ne inkar kar diya. Maula Ali (A.S) ne usey maidan chhod kar janay ka mashwara diya, lekin Umro  ne apni “bahaduri” ke shehray aur Arab ki aurton ke taanon ke dar se inkar kar diya.

Aakhir mein, Hazrat Ali Karam Allah Wajhul Kareem ne kaha:

“Phir aao, lekin tum apne ghoray se utar kar paidal muqabla karo.”

Yeh aik jungi chaal thi, kyunke Umro  ghora sawar hone ki wajah se faiday mein tha. Umro  ne gharoor mein aa kar yeh shart maan li. Us ne apne ghoray ki taangen kaat diyen (aik riwayat ke mutabiq usey haank kar bhaga diya) taake woh peechay hatnay ka koi rasta na rahay.

Faisla Kun Zarb aur Fatah

Muqabla shuru hua. Umro Ibne Abdud  ne pehla waar kiya. Us ki talwar ki zarb itni zordar thi ke us ne Hazrat Ali ke khud (helmet) ko kaat dala aur sar mubarak par mamooli sa zakhm aagaya. Phir Hazrat Ali Karam Allah Wajhul Kareem ki baari ai. Aap ne aisi bijli ki tarah tez zarb lagai ke Umro Ibne Abdud  ka kandha aur baazu jism se juda ho kar zameen par gir gaya. Aik doosri riwayat ke mutabiq zarb us ki taangon par lagi thi. Woh zameen par gir para.

Hazrat Ali Karam Allah Wajhul Kareem us ke seenay par sawar ho gaye taake us ka sar qalam karein. Itnay mein us bad-bakht ne Hazrat Ali ke chehray mubarak par thook di. Yeh aik intehai zillat aameez harkat thi. Hazrat Ali Karam Allah Wajhul Kareem fori uth khare huay aur usey chhod kar thori dair tehalnay lage.

Jab Umro Ibne Abdud  ne is amal ki wajah poochi to Hazrat Ali ne farmaya: “Tum ne mere chehray par thook diya. Main zaati ghussey mein tumhein qatal nahi karna chahta. Main sirf Allah ke liye aur us ke deen ki sar-bulandi ke liye lar raha hoon. Ab jabke mera ghussa thanda ho chuka hai, main tumhein Allah ke liye qatal karoon ga.” Yeh jawab Islami akhlaqiyaat aur jihad fi sabeel illahi ki haqeeqi rooh ki akasi karta hai.

Us ke baad Hazrat Ali Karam Allah Wajhul Kareem ne agay barh kar us ka kaam tamaam kar diya. Is aik fatah ne poore muhasray ka paansa palat diya. Kuffar ke hoslay past ho gaye aur Musalmanon mein aik nayi rooh phoonk di gayi.

 Fatah ke Baad ke Waqiaat aur Fazilat ka Aitraaf

Hazrat Ali (A.S) Umro Ibne Abdud  ka sar qalam kar ke le kar Rasool Allah Sallallahu Alayhi Wasallam ki khidmat mein haazir huay. Aap Sallallahu Alayhi Wasallam ka chehra mubarak khushi se damak utha. Hazrat Abu Bakr Siddique aur Hazrat Umar Farooq Radi Allahu Anhuma ne uth kar Hazrat Ali ke sar ke boose liye.

Hazrat Umar Farooq Radi Allahu Anhu ne poocha: “Aey Ali! Aap ne us ki zirah kyun nahi utaari, haalan ke yeh poore Arab mein sab se qeemti zirah thi?”

Hazrat Ali (A.S) ne jawab diya:

“Jab woh neem barhana haalat mein tha to main ne usey lootna apne bhai ki izzat ke khilaf samjha. “

Rasool Allah Sallallahu Alayhi Wasallam ne khushi mein irshad farmaya:

“Zarbatu Aliyyin yawmul khandaqi afdalu min ibadatith-thaqalayn.”

(Khandaq ke din Ali ki aik zarb jinnon aur insaano ki ibadat se bhi afzal hai.)

Aik aur riwayat mein hai:

“Lumubarazatu Aliyyibni Abi Taliba Umro  ibn Abd-i-Wuddin yawmul khandaqi afdalu min a’maali ummati ila yawmil qiyamah.”

(Khandaq ke din Ali bin Abi Talib ka Umro Ibne Abdud  se muqabla qayamat tak meri ummat ke tamaam aamaal se afzal hai.)

Hazrat Huzaifah bin al-Yamaan Razi Allahu Anhu se aik shaks ne Hazrat Ali ki fazilat ke baare mein poocha to unhon ne qasam kha kar kaha:

“Agar Ummat-e-Muhammad Sallallahu Alayhi Wasallam ke nek aamaal, Aadam Alayhis Salam se le kar qayamat tak, aik palray mein rakh diye jayein aur Ali Radi Allahu Anhu ka mehez Khandaq wala amal doosray palray mein rakha jaye to Ali ka palra bhaari ho jaye ga.”

Nateeja aur Asraat

Umro Ibne Abdud  ke qatal se lashkar-e-kuffar ke hoslay mukammal tori tor gaye. Allah Ta’ala ne Musalmanon ki madad farmai aur aik aandhi aur sardi ki toofani raat ne un ke campon ko tos nis kar diya. Woh apne aap ko bacha kar bhaagnay par majboor ho gaye. Ghazwa e Khandaq Musalmano ki faisla kun fatah par muntaij hua, jis ka sahara sab se pehle Hazrat Ali (A.S) ki be-misaal bahaduri ke sar hai.

Yeh waqia na sirf aik jungi mubaraza tha, balkay Imaan o Tuheed aur Shirk o Kufr ke darmiyan aik alamti tasadum tha. Is ne Musalmano ke Imaan ko mazboot kiya, dushmanon ke dil mein rab paida kiya aur tareekh mein Hazrat Ali Murtaza Radi Allahu Anhu ke maqam o martabay ko hamesha ke liye roshan o tabnak kar diya.

Disclaimer (Ehtiyaati Elaan)

Ye maqala tareekhi aur mazhabi riwayat ki roshni mein tayyar kiya gaya hai. Qurra-e-Karaam se darkhwast hai ke darj zeel baaton ka khayal rakhein:

1. Makhaz: Ye tehreer Quran Pak ki aayaat, motabar ehadees ki kutub (jaise Sahih al-Bukhari, Sahih Muslim, Sunan Abi Dawood, waghaira), Seerat ki mustanad kitabon (jaise Al-Seerat al-Nabawiyyah li Ibn Hisham, Al-Raudh al-Unf, waghaira) aur motabar tareekhi masaadir se ikhraz karda maloomat par mabni hai.

2. Ikhtilaf-e-Riwayat: Baaz waqiat ke bayan mein moarrikheen aur muhaddiseen ke darmiyan ikhtilaf-e-riwayat paaya jata hai. Is tehreer mein un mein se zyada mashhoor aur mustanad riwayat ko hi paish kiya gaya hai.

3. Ghair Muslim Qurra: Ghair Muslim qurra se darkhwast hai ke woh isay ek mazhabi matan ki hesiat se parhein. Is mein bayan kardah waqiat aur aqaed Islam ke muqaddas aur bunyadi zarooor se ikhraz kardah hain.

4. Mazhabi Rahnumayi: Maqale mein bayan kardah fazaail o masaail ke baray mein kisi bhi qisam ki mazeed mazhabi rahnumayi ya tasdeeq ke liye apne maqami kisi motamad aalim-e-deen ya mufti se rujoo karna zaroori hai.

5. Niyat aur Adab: Ye tehreer ilmi faide, iman ko mazboot karne aur tareekh se sabaq hasil karne ki niyat se shaya ki gayi hai. Hamara maqsad kisi ke jazbaat ko thais pahunchana ya firqa warana munaafarat phailana hargiz nahi hai. Tamaam Sahabah Karaam aur Ahl-e-Bait Athaar se mohabbat aur adab har Musalman par farz hai.

6. Musannif ka Nuqta-e-Nazar: Ye tehreer musannif ki apni tehqeeq aur tafheem par mabni hai. Allah Tala se dua hai ke hamare tamaam aamaal khalsatan us ki raza ke liye hon aur hum se hone wali kotahiyon ko maaf farmaye.

Aakhri Baat:

Ilm ek samandar hai. Mazeed tehqeeq aur tafseel ke liye hamesha motabar aur mustanad masaadir ki taraf rujoo karein.

ہمیں سوشل میڈیا پر فالو کریں۔
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Hazrat Ali A.S: Muhafiz-e-Risalat aur Banu Nazir ka Ma’raka

by
Banu Nazir

Hazrat Ali A.S aur Banu Nazir ki Fatah

Madina Munawwara ki Islami riyasat ko ibtida hi se andruni aur bairuni dushmanon ka samna tha. Bahar se Quraish-e-Makka aur un ke ittehadi musalmano ke khilaf hamesha sazishon mein masroof rehte, jabke andarun-e-Madina Yahudi qabail ne bizaahir ahad to kar rakhe the lekin dilon mein adawat aur hasad bhara hua tha. Inhi mein se ek qabila Banu Nazir tha, jis ne Rasool Allah ﷺ ke saath hone wale ahad ki khullam khulla khilaf warzi ki. Unhon ne na sirf Quraish-e-Makka jese dushmanon se khufia rabte qaim kiye balki musalmano ke khilaf sazishain tayar karne lage. Yahan tak ke unhon ne Nabi Akram ﷺ ki jaan lene ki ghinawni koshish bhi ki. Yeh surat-e-haal Islami riyasat ke liye na-qabil-e-bardasht khatra thi. Chunanche Rasool Allah ﷺ ne faisla farmaya ke un ki is baghawat aur ahd shikni ka jawab dena zaroori hai taake Madina ko har qisam ki khiyanat aur khatre se mehfooz banaya ja sake.

Rasool Allah ﷺ ka muhasra Banu Nazir

Rasool Allah ﷺ ek jamaat-e-sahaba ke saath Banu Nazir ke qiloon ki janib rawana hue. Aap ne Banu Hutmah ke ek maqam par apna khaima nasb farmaya. Yeh jagah is i’tibar se ahem thi ke wahan se dushman ke qiloon ka muhasra aasani se kiya ja sakta tha. Muhajireen aur Ansar ke saath saath Hazrat Ali A.S bhi Rasool Allah ﷺ ke saath the. Hazrat Ali A.S hamesha ki tarah Nabi Akram ke muhafiz aur Islam ke sher dil mujahid ke taur par saf-e-awwal mein mojood the.

Qatlāna hamla aur Hazrat Ali A.S ki jura’at

Muhasre ke doran raat ke waqt dushman ne ek khufia sazish ki. Banu Nazir ke ek maruf jangju ne Rasool Allah ﷺ ke khaime par zehr a’lood teer phenka taake aap ki jaan li ja sake. Yeh koi aam hamla nahi tha balki dushman ki janib se intehai khatarnak koshish thi. Teer khaime ke qareeb laga aur sahaba mein bechaini phail gayi. Rasool Allah ﷺ ne foran khaima ek mehfooz maqam par muntakil karne ka hukm farmaya aur pehre ko mazeed sakht kar diya.

Isi doran sahaba ne mehsoos kiya ke Hazrat Ali A.S un ke darmiyan mojood nahi hain. Tashweesh peda hui ke shayad wo dushman ke ta’aqub mein gaye hain. Rasool Allah ﷺ ne itminan dilaya aur farmaya:
“Ali hamesha khair aur bahaduri ke kamon mein masroof rehte hain, beshak wo kisi ahem khidmat mein mashghool honge. Allah un ki hifazat farma raha hai.”

Haqeeqat mein Hazrat Ali A.S tareeki mein ghat laga kar dushman ke us sardar par nazar rakhe hue the jis ne Rasool Allah ﷺ par hamla kiya tha. Un ke dil mein ghairat aur ghazab ki aag bhadak rahi thi ke yeh shakhs Nabi Akhir-uz-zaman ko nishana banane ki jur’at kar raha hai.

Dushman ka muqabla aur faisla kun waar

Kuch hi der baad dushman ka sardar apne chand saathiyon ke saath dobara namoodar hua. Woh samajh raha tha ke us ka hamla kamiyab raha hai aur shayad musalmano mein khauf phail gaya hai. Lekin woh nahi janta tha ke andhere mein Islam ka sher, Hazrat Ali A.S, us ka intezar kar raha hai. Jaise hi woh qareeb aya, Hazrat Ali A.S talwar uthakar bijli ki tarah us par jhapte aur ek hi waar mein usay khatam kar diya. Baqi dushman yeh manzar dekh kar khaufzada ho gaye aur bhaag nikle.

Hazrat Ali A.S ne us dushman sardar ka sar kaat kar Rasool Allah ﷺ ki khidmat mein pesh kiya aur poora waqia bayan kiya. Phir arz kiya ke agar ijaazat ho to us ke saathiyon ka ta’aqub kiya jaye taake woh qile tak na pohanch saken. Rasool Allah ﷺ ne is tajwez ko manzoor farmaya aur Hazrat Ali A.S ki qiyadat mein das sahaba ko rawana farmaya.

Hazrat Ali A.S ki qiyadat mein pesh qadmi

Hazrat Ali A.S aur un ke saathi bijli ki si taizi ke saath dushman ke ta’aqub mein nikle aur unhein qile ke darwaze tak pohanchne se pehle hi ja liya. Ek mukhtasir magar shadeed jharrap ke baad tamam dushman halak kar diye gaye. Un ke saron ko wapas la kar Rasool Allah ﷺ ke samne pesh kiya gaya. Nabi Akram ﷺ ne hukm farmaya ke unhein ek kuwen mein phenka jaye taake yeh dushmanon ke liye ibrat ka samaan ban jaye.

Banu Nazir ki fatah aur is ke asraat

Yeh karwai asal mein poore ma’rake ka faisla kun mor sabit hui. Hazrat Ali A.S ki be-misaal shuja’at aur moqa shanasi ne Banu Nazir ke hoslay past kar diye. Unhein achhi tarah maaloom ho gaya ke musalman na sirf qiloon ka muhasra kar sakte hain balki un ke sab se taqatwar jangjuon ko bhi khatam karne ki salahiyat rakhte hain. Natijatan Banu Nazir ki himmat toot gayi aur woh hathiyar dalne par majboor ho gaye. Aakhirkar unhein Madina se jalawatan kar diya gaya aur yoon Islami riyasat ek bade khatre se mehfooz ho gayi.

Natija

Banu Nazir ki fatah mein Hazrat Ali A.S ka kirdar tareekh-e-Islam ke sunehri abwab mein hamesha ke liye mehfooz ho gaya. Un ki shuja’at ne na sirf Rasool Allah ﷺ ki hifazat ko yaqini banaya balki dushman ki sazishon ko bhi nakaam kar diya. Yeh waqia humein yeh dars deta hai ke Islam ki hifazat hamesha bahaduri, wafadari aur qurbani se mumkin hui hai. Jab bhi dushman ne Islam par waar kiya, Hazrat Ali A.S talwar aur ghairat ke saath saf-e-awwal mein mojood rahe aur Islam ke mustaqbil ko mehfooz banaya.

📌 Yeh tehreer khalisatan taleemi aur deeni maloomat ke liye hai. Is mein darj tareekhi waqiat mo’tabar Islami kutub aur riwayaat se akh’z kiye gaye hain. Qari hazraat ko mashwara diya jata hai ke kisi bhi masle mein hatmi rehnumai ke liye mo’tabar ulama aur mustanad maakhaz se rujoo karein. Is tehreer ka maqsad kisi maslak ya groh ki dil a’zari nahi balki tareekh-e-Islam ke ahem pehluon ko ujagar karna hai.

ہمیں سوشل میڈیا پر فالو کریں۔
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Hazrat Fatima al-Zahra (S.A) aur Hazrat Ali ka nikah

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Hazrat Ali ka nikah

Tareekh-e-Islam mein Nikah ki Ahmiyat

Tareekh-e-Islam mein nikah ka tasavvur sirf do afrad ke bahami talluq ka naam nahi, balki yeh ek aisi roohani aur samaji buniyad hai jahan se ek saleh muashra tashkeel paata hai. Rasool Allah ﷺ ke gharane mein qaim hone wala rishta yani Hazrat Ali ka nikah aur Hazrat Fatima al-Zahra (S.A) ki shadi yeh wazeh karti hai ke Islam mein nikah sirf dunyaawi moahida nahi, balki taqwa, eesar aur mohabbat par mabni ek paakiza talluq hai. Isi liye Hazrat Ali aur Fatima ki shadi hamesha tareekh-e-Islam ke roshan tareen abwaab mein shumar hoti hai.

Shadi ki Tamheed: Aasmani Pasandeedgi aur Allah ki Hikmat

Riwayat ke mutabiq kai jaleel-ul-qadr Sahaba ne Hazrat Fatima al-Zahra (S.A) ke rishtay ke liye Rasool Allah ﷺ ki khidmat mein paishkash ki, lekin aap ﷺ ne faisla nahi farmaya. Yeh takheer asal mein ek aasmani faisla tha. Hazrat Jibraeel (A.S) Allah ke hukm se hazir hue aur arz kiya: “Ae Allah ke Rasool! Allah Ta’ala ne aasmanon mein Fatima (S.A) ka rishta Ali (A.S) ke saath tay kar diya hai.”

Yeh elaan sabit karta hai ke Hazrat Ali ka nikah sirf ek dunyaawi zaroorat nahi, balki ek ilahi mansooba tha jiske zariye Islam ka roohani aur akhlaqi mustaqbil roshan hona tha.

Zaujain ki Umar, Fazilat aur Maqam

Nikah ke waqt Hazrat Ali (A.S) ki umar taqreeban 21 ya 22 baras thi. Woh apni jawani ke aghaaz se hi ilm, shujaat aur taqwa ke liye mashhoor the. Doosri taraf Hazrat Fatima al-Zahra (S.A) ki umar 9 se 10 baras ke darmiyan thi, jo us waqt ke muasharti mayar ke mutabiq aam thi.

Hazrat Ali (A.S) bachpan se hi Rasool Allah ﷺ ki aghosh mein pale, jabke Hazrat Fatima (S.A) ko bhi Nabi ﷺ ki khaas tarbiyat hasil thi. Yeh nikah asal mein do azeem tarbiyat yafta nafoos ka mail tha.

Tareekhi Majlis Nikah: Saadgi aur Waqaar ka Imtizaj

Yeh azeem nikah Masjid-e-Nabawi mein hua. Rasool Allah ﷺ ne khaas Sahaba ko dawat di aur bohot waqaar ke sath majlis nikah qaim hui. Hazrat Ali (A.S) ne apni zara bech kar taqreeban 400 se 480 dirham mehr ada kiya. Yeh mehr us waqt ek mo’tabar aur izzatdaar raqam thi, jo yeh batati hai ke nikah ke moqe par asraf ke bajaye saadgi aur aitdaal asal sunnat hai.

Is nikah ki majlis mein Rasool Allah ﷺ ki duaaon aur Sahaba ki shirkaat ne is rishtay ko barhawa diya.

Jahez: Saada Zindagi ki Roshan Misaal

Hazrat Fatima al-Zahra (S.A) ka jahez dunyaawi numood-o-numaish se paak tha. Us mein sirf chand zaroori cheezein shamil thin:

  • Ek Yamni chadar

  • Chamray ka takiya (jo khajoor ki chall se bhara tha)

  • Ek dasti chakki

  • Ek mashkeza

  • Ek handi

  • Chamray ka bichoona

Yeh saada jahez Islami taleemat ka amali numoona tha. Aaj ke daur mein jab shadiyon par israf kiya jata hai, to Hazrat Ali aur Fatima ki shadi yaad dilati hai ke asal barakat saadgi aur qana’at mein hai.

Rukhsati: Paighambarana Mohabbat aur Rehnumai

Rukhsati ke waqt Rasool Allah ﷺ ne apni laadli beti ko khud Hazrat Ali (A.S) ke ghar pohchaya. Raaste bhar aap ﷺ ne duaein ki aur jab Hazrat Fatima (S.A) nayi ghar mein dakhil hui to aap ﷺ ne khaas duayein ki.

Aap ﷺ ne Hazrat Ali (A.S) ko wasiyat ki: apni biwi ke sath husn-e-suluk karna, unke huqooq ada karna aur ghar ko mohabbat aur sukoon ka markaz banana.

Waleema: Ghurbat Parwari aur Islami Ikhuwat

Hazrat Ali (A.S) ne nikah ke baad saadgi se waleema diya. Is waleeme ki khaas baat yeh thi ke gareeb aur mohtaj logon ko dawat di gayi. Rasool Allah ﷺ ne bhi shirkaat ki aur dua di: “Allahumma barik lahuma fi rizqihima, waghfir lahuma, warhamhuma.”

Yeh waleema yeh sabit karta hai ke Islam mein shadi ki khushi ko ghurbat parwari aur samaji insaaf ke sath manana sabse azeem fazilat hai.

Khangi Zindagi: Ek Misaali Namona

Hazrat Ali (A.S) aur Hazrat Fatima (S.A) ki zindagi Islami taleemat aur bahami taawun ka behtareen numoona thi. Ghar ke andar aur bahar ki zimmedariyan taqseem thi. Hazrat Fatima (S.A) ghar ke andar ka kaam kartin jabke Hazrat Ali (A.S) ghar ke bahar ki zimmedariyan nibtate.

Yeh ghar ibadat, ilm aur taqwa ka markaz ban gaya. Yahi se Imam Hasan (A.S) aur Imam Husain (A.S) jese azeem farzand paida hue, jinhon ne Islam ki hifazat aur izzat ke liye apni jaan tak qurbaan ki.

Roohani Pehlu: Aasmani Rishta aur Haqiqat

Hazrat Ali ka nikah aur Hazrat Fatima al-Zahra (S.A) ka rishta sirf ek dunyaawi taluq nahi tha. Riwayat hai ke yeh nikah aasmanon par bhi manaya gaya aur farishton ne iski khushi manayi.

Yahi wajah hai ke unki aulad ko Allah ne wilayat aur ilm ka waris banaya. Yeh rishta asal mein ek aisa aasmani moahida tha jo qiyamat tak roshni aur hidayat ban kar qaim hai.

Ijtimai Asraat: Ummat ke liye Sabq

Hazrat Ali aur Fatima ki shadi ne ummat ko yeh sabaq diye:

  • Shadi mein saadgi ikhtiyar karna.

  • Jahez ke naam par israf se bachna.

  • Biwi aur shauhar ke huqooq ada karna.

  • Ghar ko taqwa aur mohabbat ka markaz banana.

  • Aulaad ki tarbiyat imaan aur qurbani ke jazbe ke sath karna.

Kalimaat-e-Duaiya: Rasool Allah ﷺ ki Barakat

Rasool Allah ﷺ ne is nikah ke moqe par khaas duayein ki:
“Allahumma inni u’eedhuha bika wa zurriyataha min al-shaytan al-rajim.”
“Allahumma barik li-Ali fi Fatima wa li-Fatima fi Ali.”

Yeh duayein aj bhi ummat ke liye roshni aur hidayat ka sar chashma hain.

Natija: Abadi Rehnumai aur Islami Muashrat ka Namona

Hazrat Ali ka nikah aur Hazrat Fatima al-Zahra (S.A) ka rishta sirf ek tareekhi waqiya nahi, balki ummat Muslimah ke liye ek abadi sabaq hai.

Yeh rishta sikhaata hai ke asal nikah ki kamiyabi maal o dolat mein nahi, balki taqwa, mohabbat, saadgi aur bahami ehtiraam mein hai.

Aaj ke muashray mein jab shadiyon mein asraf aur numo-d numaish aam hai, to Hazrat Ali aur Fatima ki shadi hamesha ek roshni ka minaar rahegi.

Allah Ta’ala humein is paak rishtay se sabaq hasil karne aur apni zindagi ko is buniyad par sanwarnay ki taufeeq ata farmaye. Ameen.

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Ghazwa e Badr aur Hazrat Ali (A.S): Tareekh e Islam ka Pehla Azeem Mu’araka

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Ghazwa e Badr

Ghazwa e Badr ki Ahmiyat

Tareekh e Islam mein kuch aise waqiat hain jo sirf janghi mu’arakay nahin balki imaan, qurbani aur ukhuwat ki alamat hain. Inhi mein sab se numayan waqia Ghazwa e Badr hai, jo 17 Ramzan ul Mubarak 2 Hijri ko pesh aaya. Yeh woh din tha jab ahl e imaan ne duniya ko dikha diya ke imaan ki taqat hamesha maadi wasail par ghalib aati hai. Isi jang mein Hazrat Ali (A.S) ne apni jawani mein woh karnamay anjam diye jo tareekh e Islam ke roshan abwaab mein hamesha zinda rahenge.

Ghazwa e Badr ka Tareekhi Pas e Manzar

Hijrat e Madina ke baad musalmanon ko Quraish ki mukhalifat, sazishon aur janghi dhamkiyon ka samna raha. Mushrikeen e Makkah musalmanon ko dabaane ki koshish kar rahe the. Madina mein musalmanon ki position abhi kamzor thi aur ma’eeshat bhi mushkilat ka shikar thi. Aise mein Quraish ka ek tijarati qafila, jiska qiyadat Abu Sufyan kar raha tha, Badr ke qareeb se guzarna tha. Rasool Allah ﷺ ne qaflay ko rokne ka irada farmaya taa’ke Quraish ki ma’eeshi taqat kamzor ki ja sake. Lekin Quraish ne ek badi fauji tayari ke sath Madina ki taraf qadam barhaya. Is tarah Jang e Badr Islam aur kufr ka pehla azeem mu’araka ban gaya.

Badr ka Maqam aur Jughrāfiyai Ahmiyat

Tareekh e Islam ke muhaqqiqeen ke mutabiq, Badr ka maidan Madina aur Makkah ke darmiyan ek ahem maqam par waqia tha. Yahan pani ke chashmay aur kuwen mojood thay jo jang mein nihayat ahemiyat rakhte thay. Musalmanon ne hikmat e amli ke taht kuwon par qabza kar liya jabke mushrikeen pani se mehroom ho gaye. Yeh hikmat e amli bhi Rasool Allah ﷺ ki qiyadat aur Sahabaؓ ke mashwaray ka nateeja thi.

Jang e Badr mein Musalmanon ki Tayari aur Mushkilat

Musalmanon ki tadaad sirf 313 thi. Unke paas:

  • Do ghoday

  • Sattar oont

  • Chand zar’ain aur talwaron

Dusri taraf mushrikeen ki fauj ek hazar se zyada afrad par mushtamil thi, unke paas behtareen aslah, ghoday aur saaz o saman mojood tha. Yeh faraq wazeh tor par zahir karta hai ke musalmanon ki kamiyabi sirf Allah ki madad aur imaan ki pukhtagi se mumkin thi.

Hazrat Ali (A.S) aur Jang e Badr ka Roohani Pehlu

Hazrat Ali (A.S) us waqt sirf 23 baras ke nojawan thay. Lekin imaan ki pukhtagi, Rasool Allah ﷺ se mohabbat aur Allah par tawakkul ne unhein is jang ke sab se baray hero ke taur par numayan kiya. Hazrat Ali (A.S) raat ko ibadat aur dua mein waqt guzarte aur din ko dushman ke samne talwar ke sath datt jatay. Yeh unki shakhsiyat ka woh pehlu hai jo batata hai ke haqiqi kamiyabi roohani aur jismani taqat ke imtizaj se hasil hoti hai.

Alambardari: Hazrat Ali (A.S) ko Islam ka Parcham Milna

Rasool Allah ﷺ ne Hazrat Ali (A.S) ko Jang e Badr mein ilm e Islam ata farmaya. Tareekh e Islam ke mutabiq, alambardari nihayat ahem zimmedari thi kyunke jang ke doran parcham girna fauj ke hoslay ke liye tabah kun samjha jata tha. Hazrat Ali (A.S) ne is zimmedari ko kamal e shuja’at aur sabit qadmi ke sath nibhaya aur Islam ka parcham buland rakha.

Jang e Badr ke Ibtidai Muqablay aur Hazrat Ali (A.S) ki Shuja’at

Jang e Badr ki ibtida mein mushrikeen ke teen baray sardaar Utbah bin Rabee’ah, Shaibah bin Rabee’ah aur Waleed bin Utbah maidan mein niklay. Unke muqable mein Hazrat Hamzaؓ, Hazrat Ubaidahؓ aur Hazrat Ali (A.S) agay barhay.

  • Hazrat Ali (A.S) ne Waleed ko shikast de kar qatal kiya.

  • Hazrat Hamzaؓ ne Shaibah ko maar dala.

  • Hazrat Ubaidahؓ ne Utbah ko zakhmi kiya aur Hazrat Ali (A.S) ne unki madad kar ke usay khatam kar diya.

Yeh ibtida’i muqabala musalmanon ke liye roohani toanai aur hoslay ka baais bana aur mushrikeen ki safon mein khauf peda hua.

Hazrat Ali (A.S) ke Karnamay Jang e Badr mein

Tareekhi riwayaton ke mutabiq Hazrat Ali (A.S) ne is jang mein taqreeban 20 se 22 mushrikeen ko qatal kiya. Yeh tadaad mushrikeen ke kul maqtoolin ka ek tihayi banti hai. Yeh unki shuja’at, tezi aur janghi mahārat ka saboot hai.

Hazrat Ali (A.S) ne na sirf dushman ke baray baray jangjuon ko shikast di balki apni mojoodgi se musalmanon ke hoslay ko bhi buland kiya. Unka kirdar sirf jismani taqat tak mehdood nahin tha balki woh ek behtareen janghi hikmat e amli ke maahir bhi thay.

Rasool Allah ﷺ ki Hifazat mein Hazrat Ali (A.S)

Ghazwa e Badr ke doran Hazrat Ali (A.S) musalsal Rasool Allah ﷺ ke qareeb rahe. Woh har waqt yeh dekhte rehtay ke koi dushman achanak hamla na kar de. Unki yeh wafadari aur jan nisari tareekh e Islam mein hamesha yaad rakhi jaye gi. Rasool Allah ﷺ ne Hazrat Ali (A.S) ke karnamon ko saraha aur unhein apni ummat ka roshan charagh qarar diya.

Jang e Badr ke Baad Musalmanon ki Fatah aur Tareekh e Islam par Asraat

Jang e Badr mein musalmanon ki fatah ne tareekh e Islam mein ek naya mor paida kiya.

  • Musalmanon ko siyasi aur askari istehkam hasil hua.

  • Quraish ki taqat toot gayi aur unke dilon mein khauf baith gaya.

  • Madina mein musalmanon ki position mazboot ho gayi.

Hazrat Ali (A.S) ke karnamay na sirf Jang e Badr ki fatah ka zariya banay balki aanay walay mu’arakon jaise Ghazwa e Uhud aur Ghazwa e Khandaq mein bhi unke kirdar ki buniyad faraham ki.

Roohani aur Akhlaqi Sabaq Hazrat Ali (A.S) se

Hazrat Ali (A.S) ki seerat humein yeh sabaq deti hai ke imaan, qurbani aur eesar hi kamiyabi ke asal awaamil hain. Woh raton ko ibadat mein masroof rehtay aur din ko dushman ke samne datt jatay. Unki zindagi humein yeh sikhati hai ke musalman ko jismani taqat ke sath sath roohani mazbooti bhi hasil karni chahiye.

Ghazwa e Badr, Hazrat Ali (A.S) aur Aaj ke Nojawan

Tareekh e Islam mein Hazrat Ali (A.S) ka kirdar nojawanon ke liye ek role model hai. Unhon ne sabit kiya ke umar ki kami rukawat nahin hoti jab dil mein imaan aur qurbani ka jazba ho. Aaj ke nojawanon ke liye Hazrat Ali (A.S) ki misaal mash’al e raah hai ke mushkilat ke bawajood isteqamat aur bahaduri se kamiyabi hasil ki ja sakti hai.

Nateeja: Ghazwa e Badr Tareekh e Islam ka Roshan Bab

Ghazwa e Badr tareekh e Islam ki woh azeem jang hai jisne duniya ko yeh dikhaya ke imaan ki taqat hamesha ghalib aati hai. Hazrat Ali (A.S) ki bahaduri, wafadari aur roohani taqat ne is jang ko ek la-zawal yaadgar bana diya. Unhon ne nojwani mein woh karnamay anjam diye jo rehti duniya tak misaal rahenge.

Tareekh e Islam mein Hazrat Ali (A.S) ka kirdar na sirf Jang e Badr tak mehdood hai balki aanay walay har dor ke liye musalmanon ke liye rehnumai aur roshni ka minar hai.

Hawalaat

  • Seerat Ibn Hisham

  • Tareekh Tabari

  • Sahih Bukhari

  • Sahih Muslim

  • Al-Isti’aab fi Ma’rifat al-Sahabah

  • Usud al-Ghabah fi Ma’rifat al-Sahabah

ہمیں سوشل میڈیا پر فالو کریں۔
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Muhajireen Ansar Bhai Charah aur Masjid Nabawi ki Tameer mein Mola Aliؑ ka Kirdar

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Muhajireen Ansar bhai charah

Madina Munawwara hijrat ke baad Nabi Akram ﷺ ke samne sab se bara challenge Muhajireen Ansar bhai charah qaim karna tha. Ye tareekhi bhai charah sirf aik rasam nahi tha balki aik mazboot muasharti buniyad thi. Muhajireen Ansar bhai charah ke is pakeeza rishtay ne Islam ki tareekh badal di.

Is azeem maqasad ke husool ke liye Rasool Allah ﷺ ne bhai charah ka tareekhi iqdam farmaya. Aap ﷺ ne har muhajir ko har ansari ka bhai bana diya. Ye bhai charah ka rishta deen, aqeeda aur bahami taawun par mabni tha.

Is muqaddas bhai charah mein sab se numayan rishta wo tha jo khud Rasool Allah ﷺ ne qaim farmaya. Aap ﷺ ne farmaya: “Ae Ali, tum duniya o aakhrat mein mere bhai ho.” Is tarah, muhajireen ansar bhai charah ke is azeem amal mein Mola Aliؑ ko Nabi Akram ﷺ ka barah-e-raast bhai qarar diya gaya.

Masjid Nabawi ki Ta’ameer: Muhajireen Ansar Bhai Charah ki Pehli Amali Misal

Masjid Nabawi ki ta’ameer ne is bhai charah ko amali shakal di. Masjid Nabawi ki ta’ameer sirf aik imarat ka kaam nahi tha balki bhai charah ki pehli amali misal thi. Masjid Nabawi ki ta’ameer ke douran muhajireen ansar bhai charah ki haqeeqi rooh nazar aati thi.

Masjid Nabawi ki ta’ameer mein Mola Aliؑ ne numayan kirdar ada kiya. Aapؑ sab se aagay rahe. Aapؑ ne bhaari pathar uthaye, buniyadein khodein, aur musalsal mehnat ki. Aapؑ ke hathon par chhale par gaye, lekin aapؑ ne kaam jari rakha.

Masjid Nabawi ki Ta’ameer mein Mola Aliؑ ki Khidmaat:

  • Be-misaal jismani mehnat: Aapؑ ne bhaari se bhaari pathar uthaye. Ye kaam nihayat mushkil tha.
  • Mali taawun aur eesar: Aapؑ ne apni istita’at se zyada hissa dala aur apni kamai ka bara hissa masjid ki ta’ameer par kharch kiya.
  • Hunarmandi aur qiyadat: Aapؑ ne ta’ameeri hunar ka muzahira kiya aur masjid ki mazbooti ke liye apni soch pesh ki.
  • Roohani jazba: Har pathar ke peeche aapؑ ka Allah ki raza ke liye roohani jazba tha.

Nateeja: Muhajireen Ansar Bhai Charah ki Daemi Yaadgar

Bhai charah aur Masjid Nabawi ki ta’ameer mein Mola Aliؑ ka kirdar tareekh ka roshan baab hai. Ye bhai charah humare liye mash’al-e-raah hai. Masjid Nabawi ki ta’ameer ka ye azeem kaarnama bhai charah ki kamiyabi ki sab se badi daleel hai.

Aaj bhi Masjid Nabawi ki ta’ameer ki ye azeem yaadgar muhajireen ansar bhai charah ki kahani sunati hai. Ye pakeeza rishta aur ye tareekhi kaarnama humein yeh batata hai ke iman aur ukhuwat ki buniyad par tamiar kiya gaya muashra hi kamiyabi ki zamin hota hai.

Bhai charah ke is azeem amal aur Masjid Nabawi ki ta’ameer ke is tareekhi kaarnama mein Mola Aliؑ ka kirdar hamesha chamakta hua sitara ban kar rahega. Ye bhai charah ki haqeeqi rooh aur Masjid Nabawi ki ta’ameer ki asal kahani hai.

Hawala Jaat ke liye note: Is mozu par mazeed gehrai ke liye motabar tareekhi kutub jaise Seerat Ibn Hisham, Tareekh Tabari, Bihar ul Anwar aur A’lam ul Wara bi A’lam al Huda ka mutala’a kiya ja sakta hai.

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The Miracle:Imam Ali born inside Kaaba

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Imam Ali born inside Kaaba

The claim that Imam Ali born inside Kaaba is not a legend but a well-documented historical fact. This event is the single greatest proof of his unique status in Islam. The story of Imam Ali is supported by numerous authentic sources, making it an undeniable part of Islamic history.

The Narrative of Imam Ali Born Inside Kaaba

The story of how Imam Ali born inside Kaaba begins with his mother, Fatima bint Asad. While performing Tawaf around the Kaaba, she was overcome by labor pains. She prayed to Allah for help. Miraculously, the wall of the Kaaba split open. She entered, and the wall closed behind her. For three days, she remained inside the holy structure. She then emerged with her newborn son. This is the authentic account of Imam Ali born inside Kaaba.

Scholarly Proof: Imam Ali Born Inside Kaaba

The event of Imam Ali born inside Kaaba is recorded by the most respected scholars in Islamic history.

  • Sunni Sources on Imam Ali Born Inside Kaaba

    • Al-Hakim al-Nishaburi stated the narration is authentic (Sahih).

    • Al-Mas’udi, the famous historian, confirmed it as a “well-known fact.”

    • Imam al-Suyuti called it a “unique distinction” for Imam Ali (A.S.).

  • Shia Sources on Imam Ali Born Inside Kaaba

    • Sheikh al-Mufid and Allama Majlisi dedicated sections to this miracle in their classic works.

This consensus across scholarly traditions solidifies the truth of born inside Kaaba.

The Meaning Behind Imam Ali Born Inside Kaaba

The significance of Imam Ali is profound. It was a divine sign from Allah. It signaled his pure nature and his future role as a leader. The fact that he was born inside Kaaba set him apart from all other companions. It showed he was chosen for a special purpose from the very beginning of his life.

Conclusion: The Singular Honor

In conclusion, the story of Imam Ali born inside Kaaba is central to understanding his identity. The evidence for Imam Ali born inside Kaaba is overwhelming. This miracle confirms his unparalleled virtue and his destined role as the rightful successor to the Prophet Muhammad (PBUH). The event of Imam Ali birth remains an unanswerable argument for his divinely appointed status.

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