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:
Apne betay: Hazrat Imam Hasan (A.S) aur Hazrat Imam Hussain (A.S) ko sath liya. (Yeh أَبْنَاءَنَا ki amli tafseer thi).
Apni aurat: Apni beti Sayyida Fatima Zahra (S.A) ko sath liya. (Yeh نِسَاءَنَا ki amli tafseer thi).
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:
Dono fareeq ka apne mauqay par pukhta yaqeen hona.
Is ke liye khaas waqt aur jagah ka taiyun.
Dono taraf se apne apne mauqay ki sadaqat ke liye dua karna.
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:
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.
Ilmi mukalama: Pehlay daleel o mantaq se baat samjhai gayi, jab baat na bani to aakhri hila istemaal kiya gaya.
Ahl-e-Bait ki Ahmiyat: Is waqay ne Ahl-e-Bait (A.S) ke maqam o martaba ko hamesha ke liye wazih kar diya.
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:
