Surah Fateha Ki Aakhiri Ayat Ki Tafseer

صِرَاطَ الَّذِیۡنَ اَنۡعَمۡتَ عَلَیۡہِم
Rasta un ka jin par TU nay Apna inaam farmaya.

غَیۡرِ الۡمَغۡضُوۡبِ عَلَیۡہِمۡ
Na un ka jin par ghazab hua...
وَ لَا الضَّآلِّیۡنَ ٪﴿۷﴾
or na gumraahon ka.

Hazrtal Ibn e Abbas r.a. ki tafseer mein hai "un logon ka deen jin par Tu nat deen atta kar k ehsaan kia" yani Hazrat Moosa a.s. ki qoum, ye us wakt ki qoum hai jab tak k Allah Ta'la ne Apni naimaton ko wapis nahin liya tha. Kay un par Wadiye Teeya me baadlon ne saya kiya rakha or un par Man o Salwa asmaan se utaara gya or ye tafseer bhi hai. Inaam wali jamaat se Nabiyon ki jamaat muraad hai jo in yahoodion k deen ki talabgaar nahin jin par TU ne ghussa kia hai. Or unko zaleel o ruswaa kia hai. Or un k dillon ko mazboot nahin kia yahaan tak k wo yahoodi ban gaye.





Or na in nasaara k deen k talabgaar hain jo Islaam se bayraah ho gaye. Isi tarha hamari umeedain barhti rahain or isi tarha hota rahey. Ya ye k Ay Parwardigaar jo hum nay Tujh se dili darkhuast ki hai wo hi hamain atta farma. Ye jo tafseer abhi batayi hai ye Hazrat Abbas r.a. ki tafseer ka tarjuma hai.
Ziya ul Quran me in ayaat k barey me bataya gya hai k in alfaaz se is tarha se Raah e Haq ki aissi nishaandahi farma di takeh ta'ssub or zid se buland ho kar jo Raah e Haq ka mutlaashi ho wo isey pehchaan lay.
Tafheem ul Quran mein is ki tafseer ye hai k ye us seedhey rastey ki tareef hai jo hum Allah se maang rhay hain. Yani wo seedha rasta jis par hamesha se Terey manzoor e nazar log chaltey rahey hain. Wo bekhata rasta k qadeem tareen zamaney se aj tak jo shakhs or jo grouh bhi is par chala hai wo Teri naimaton ka mustahiq hua hai or Tere inamaat se maala maal hua hai.





Yahaan ye bhu bataya hai k inaam paney walon sy hamari muraad jo bazahir aarzi tor par duniyaa ki naimaton se sarfaraz hotey hain magar dar asal wo Tere ghazab k mustahiq hua kartey hain or asal me apni falaah or sa'adat ki raah gum kiye rehtey hain.

Is tashreeh se ye baat khul jati hai k inaam sy muraad haqeeqi or payedaar inaam hai jo raastravi or Khuda ki khushnoodi or raza k nateejey me mila karta hai na k wo aarzi or numaaishi inamaat jo agar pehle k hawaley sy dekha jae to Firoun, Qaroon, Namood ko miltey rahey hain.
Or aj bhi agar dekha jaye to hamari ankhon k samney barey barey zaalimon, badkaaron or gumraahon ko bhi mil rahey hain.

Is hawaley se dekhain to duniya mein yehi kehtey hain hum k falaan par Allah ka bara fazal hai, us k pas bara paisa hai, us k pas bari jaidaad hai, barey betey hain, us ka to bara khandan hai, uski bari nokari hai.
To hum zahiri aankh sy dekhtey huey logon ko kamiyaab kehtey hain, hum dunia k hawaley sy kamiyaab ya inaam yafta ya jin par Allah ka khas fazal hai unko dekhtey hain.





Isi tarha se hum banatey bhi hen to maslan kis kamaayi se banaya, kis tarha banaya, us me Allah ki raza shamil hai bhi ya nahi ya Halaal se bhi banaya agar Khuda nay toufeeq di to kya jahan jahan kis tarha se kharch karna tha or jis ka hissa hamain mila kya uska hissa hum ne agey tak pohanchaya? Ya hum khud hi us pe qabza kar k bethain hain.
Or us sy jab hum barri barri kothiyaan banatay hain, barri barri gariyaan letay hain, barey barey bangley banatey hain or ooper "Haaza Min Fazl e Rabbi" likh letey hain or usko apne Rabb ka fazal samajhtey hain.
Halaan k Rabb ka fazal to daaimi Inaam yafta ho jana hai, daaimi falaah pa jana hai.

To yahaan par hum apna zaviya e nazar is tafseer k hawalay sy set karein gay, inho ne bohat acha nuqta uthaya hai k " inaam yafta log darasal daaimi inaam yaafta yani aakhrawi inaam yafta log hotey hain, hamesha ki zindagi k liye jo inaam yafta hotay hain wo asal mein inaam yafta hain.
Yahaan duniya me Allah Ta'la humain jo bhi naimatain atta karta hai wo hamari azmaish k liye atta ki jati hain chahay k wo hum par inaam hota hai, hamari zindagi ki sahooliat bhi hum par Allah ka inaam hai lekin wo asal me hamari azmaish hoti hai k hamain dy kar bhi azmaya jata hai sirf le kar nai azmaaya jata.





Ye nahi hai k jis k pas kammi hai nematon ki wo hi azmaya ja raha hai balkeh jin ko diya gya wo bhi azmaye ja rahe hain k unko atta kia jis jis ka hissa, or ird gird waley jis tarha se us k haqdaar hain un ka haq kis tarha sy un tak pohanchaya ja rha hai.
Ya jese kal ibadaat k barey me parha tha to us me parrosi or sathi k haqooq thay usi me agar dekhain to hamaray pas jo kuch hota hai us mein hum apne parrosi k haqooq poorey krne k liye, saathi k haqooq poorey karney k liye wahaan kis tarha se apnay aap ko dekhtey hain, wahaan kis tarha sy apna jaaiza lete hen, or kis tarha se alert rehtey hain k hum se koi ghalti na ho jaye.





Zakaat k hawalay se hi agar dekha jaye hamaray pas jo cheezain hain to Ush'ar k hawaley sy dekha jaye, hamare paas faslain hain zameenain hain, ye sab agar Allah ka inaam hai hamarey pas to dekhain k hum asal inaam yaafta tab hon gy asal inaam jo akhirat ka hai wo hamain tab naseeb ho ga jab hum idher miley inamaat ka sahi tareeqey se istemaal karney ka Allah hamain dhanng or saleeqa atta karey ga samajh or sha'oor atta karey ga.

Allah hum sab ko jin ko duniyaa k inamaat se nawaza hai unko wo dhanng tareeqa sha'oor or samajh atta karain k behtareen tarha sy yahan k miley aarzi inamaat ko istemaal kar k akhri jo hamara safar hai ukhravi inaam yafta logon me shamil hon.

Or jin ko agar duniaavi inamat se nai nawaza gya, duniaavi naimaton sy nahi nawaza gya or unko mehroom rakha gya to Allah unko bhi sabar shukar ki toufeeq atta kray k yahaan par behtaren zindagi guzarain Allah ki raza or khushnoodi k mutabik takeh akhirat me daaimi falaah pa sakain or inaam k mustahiq thehrain.





Inaam yafta logon ka beyaan surah Nisa mein aa chuka hay. Irshaad hota hay,

*وَ مَنۡ یُّطِعِ اللّٰہَ وَ الرَّسُوۡلَ فَاُولٰٓئِکَ مَعَ الَّذِیۡنَ اَنۡعَمَ اللّٰہُ عَلَیۡہِمۡ مِّنَ النَّبِیّٖنَ وَ الصِّدِّیۡقِیۡنَ وَ الشُّہَدَآءِ وَ الصّٰلِحِیۡنَ ۚ وَ حَسُنَ اُولٰٓئِکَ رَفِیۡقًا ﴿ؕ۶۹﴾*

Is mein kaha gya hay kay,
"Aur jo ita'at krtay hayn Allah ki aur US kay Rasool (SAWW) ki tou wo un logon kay sath hon gay jin pr Allah Ta'ala nay inaam farmaya.
Yaani ambiyaa aur siddiqeen aur shuhada aur sauliheen aur kia hi achay hayn ye saathi.Ye fazal hay Allah ka aur kaafi hay Allah jaan'nay Wala. "

Hazrat Ibn e Abbas r.a is ayat ki tafseer mein farmatay hayn kay iska matlab ye hay kay mjhe farishton, ambiyaa, siddiqeen, shaheedon aur sauliheen ki raah pr chala jin pr TU nay Apni ita'at aur ibadat ki wajha sy inaam farmaya.

Ye ayat is ayat ki tarha hay,

*مَنۡ یُّطِعِ الرَّسُوۡلَ فَقَدۡ اَطَاعَ اللّٰہَ ۚ وَ مَنۡ تَوَلّٰی فَمَاۤ اَرۡسَلۡنٰکَ عَلَیۡہِمۡ حَفِیۡظًا.*
Ye bhi Surah Nisa ki ayat hay.
Hazrat Abu Jaffer r.a Hazrat Rabi bin Anas r.a sy nakal krtay hayn,
Is sy muraad ambiya hayn, Ibn e Abbas aur mujahid kay nazdeek is sy muraad momimeen hayn,
Waqii kay nazdeek is sy muraad musalman hayn.
Hazrat Abdur Rehman farmatay hayn, is sy muraad Nabi e Kareem (SAWW) aur Aap kay sahaba e karam r.a hayn.





Ibn e Kaseer sy bhi ek yehi riwayat hay kay , ''Khudaya TU humain seedhi raah un logon ki dikha jin pr TU nay inaam kiya. Jo hidayat aur istaqamat walay thay. Khuda aur US kay Rasool (SAWW) kay ita'at guzaar, Us kay awamir ko bajaa lanay walay, IS kay mana krda amoor sy ruknay Walay, na kay un logon ki raah jin pr TERA ghazab hua , jin kay iraday faasid ho gaye , haq ko smjhnay kay bawajood unhon nay us sy aiyaaz kiyaa aur na gumrah logon ka jo ilm nai rakhtay , haq ki taraf un ki rehnumayi nai ki jaati aur wo gumrahi mein sar gardaan hay."

Yahan kalam mein "Laa" sy taqeed paida ki takeh maloom ho jaye kay yahan 2 rastay hayn,
Ek yahood ka , dusra nasara ka.

Ehl e emaan ka tareeqa tou ye hay kay haq ka ilm bhi ho aur is pr amal bhi ho.
Yahood kay haan amal nai hay, aur nasara hay haan ilm nai hay.
Isliye yahoodiyon pr ghazab hua aur nasraniyon kay hissay mein gumraahi aayi.

Isliye kay ilm kay bawajood amal ko chorna ghazab ka bais ho gya.

Nasara goh ek cheez ka irada tou krtay hayn lakin uski raah nai paa sktay.
Kyun kay unka tareeqa e kaar ghalat hay.
Wo atba e haq jis sy hatnay kay sabab wo gumrah ho gye.





Ab yun tou ghazab aur gumrahi mein dono grouh barabar hayn lakin yahoodi ghazab kay hissay mein paish paish hayn.

Allah Ta'ala nay inkay baray mein farmaya ,
Surah maida mein.

*مَنۡ لَّعَنَہُ اللّٰہُ وَ غَضِبَ عَلَیۡہ*

Wo log jin pr lanat ki Allah nay aur ghazab farmaya in pr.

Nasraniyon ki bari khasusiyat gumrahi hay, jaisay Allah Ta'ala nay inkay baray mein farmaya ,
Ye bhi surah maida mein hay.

Tajuma :
Jo gumrah ho chukay hayn pehlay sy aur gumrah kr chukay hayn bht sy logon ko aur bhatak chukay hayn raah e raast sy.

Taaid mein bht si Hadees e mubarika bhi hayn tafseer ki kitaabon mein.
Ek Hadees e Mubarika mein hay kay,
Rasool Allah (SAWW) sy ghairil maghzoobi ilaihim kay baray mein poocha tou Aap (SAWW) nay farmaya is sy muraad yahoodi hayn, aur wa lazzaauleen kay baray mein farmaya wo nasara hayn.
Ye hadees e mubarika muta'dad sanadon sy marwi hay.

Abdur Razaq nay likha hay kay Rasool Allah (SAWW) waadi al qura mein ghoray pr sawaar thay kay banu qain kay ek aadmi nay Aap (SAWW) sy yehi sawal kiya tou Aap (SAWW) nay yehi jawab irshaad farmaya.
Baaz riwayaat mein uska Abdullah bin Umru bhi hay.
Lakin is ayat ki tafseer mein mufasireen mein koi ikhtilaaf nai hay is hawalay sy.





Inhi ayaat ki tafseer k liay Ma'raf ul Quran mein hay k,
*صِرَاطَ الَّذِیۡنَ اَنۡعَمۡتَ عَلَیۡہِمۡ ۬*
Yani rasta un logo ka, jin pr Ap ne inam farmaya, aur wo log jin pr Allah Ta'ala ka inaam hoa unki tafseel is trah se ayat me ayi hay k

*الَّذِیۡنَ اَنۡعَمَ اللّٰہُ عَلَیۡہِمۡ مِّنَ النَّبِیّٖنَ وَ الصِّدِّیۡقِیۡنَ وَ الشُّہَدَآءِ وَ الصّٰلِحِیۡنَ*
سورة النساء آیت 69

Yani wo log jin pr Allah Ta'la ka inam hoa yani Anbiya aur Sideqeen aur Shohaada aur saliheen.

Maqboolan e Bargah e Elahi ki ye char darjaat hain jin mein sab se aala Ambiya hain aur is k baad Sideqeen wo log hain jo Ambiya AS ki ummat mein sab sy ziada rutbay k hotay hain, Jin me kamal e batni b hoti hain, urf e aam mein unko Auliyaa kaha jata hay.





Shuhada wo hain Jinhon nay Deen ki mohabat mein apni jaan tak day di, aur Saliheen wo hain Jo shariyat k poori tarah itaba krnay walay hotay hain, wajebaat mein bhi mustehabat me bhi. Jinko urf e aam mein naik aur Deendaar log kaha jata hay.
Is ayat me pehlay to صِّرَاطَ الۡمُسۡتَقِیۡم ko mutayen kiya gya hay k ye jo chaar tabkay k hazraat hain jis rastay pr chalain wo صِّرَاطَ الۡمُسۡتَقِیۡم hay phr is k bad ayat k akhir mein us k manfi soorat ka bhi tayyun kr diya gya hay
Aur irshad hay
غَیۡرِ الۡمَغۡضُوۡبِ عَلَیۡہِمۡ وَ لَا الضَّآلِّیۡنَ
Yani, na rasta un logon ka jin pr Apka ghazab kiya gya aur na un logon ka jo rastay se gum ho gaye.

مَغۡضُوۡبِ عَلَیۡہِمۡ
Sy wo log murad hain ko deen k ehkamat ko jan'nay pehchan'nay k bawajood shararat ya nafsani gharz ki wjha se unki khilaf warzi krtay hain ya dosray lafzon mein ehkaam e Elahi ki ta'meel mein kotahi krtay hain.
Jesay aam tor pr yahood ka haal tha us waqt k dunia k zaleel tareen maffaad ki khatir daureen ko qurban krtay anbiya ki toheen krtay thay aur الضَّآلِّیۡنَ se murad wo log hain jo na waqfiyat aur jahalat k deen k moamlay mein ghalat rastay pr par gaye hain.





Aur Deen ki moqrara hadood se nikal kr ziadti mein mubtala ho gaye hain. Jaisay aam tor pr nasaara thay k Nabi ki taazeem mein itnay barhay k Unhi ko Khuda bana liya aur aik taraf ye zulm k Allah k Anmbiya ki baat naa manain, Unhain qatal krnay sy guraiz na krain, aur doosri taraf ye ziadati k Unko Khuda bana lain,
to ayat ma asal haasil hay ye hay k ham wo rasta nai chahtay jo nafsaani aghraaz k tabay, bad amal aur Deen mein tafreek krnay wala hay, aur na wo rasta chahtay hain jo jahil ghumrah aur deen me had se barh jaanay walon ka hay.





Balkeh un k darmiyan ka rasta chahtay hain jis mein na furaat hay na tafreeq hay aur jo aghraaz e nafsani k itaba sy aur shohbaat aur aqaaid e fasada sy pak hay
Aqaaid e batla se pak hay.
Is ayat ki tafseer mein boht kabil e ghor batain aur jis pr ghor agar krain bht baray ilm ka darwaza khulta hay aur wo ye hay k Siraat e Mustaqeem k tayun k liay bazahir saaf baat ye thi k *Sirat ur Rasool* ya *Siraat ul Quraan* farma diya jata
Jo mukhtasar b tha, wazeh b tha, kyun k poora Quran dar haqeeqat Sirat e Mustaqeem ki hi tashreeh hay.
Aur poori Talimaat e Rasool (SAWW) isi ki hi tafseel hain.
Lekin Quran ki is mukhtasar soorat me ikhtsaar o wazahat k is pehlu ko chor kr Sirat e Mustaqeem k tayyun k liay Allah Ta'ala nay Mustaqil do ayaton mein pehlu samnay rakhay hain Sirat e Mustaqeem k aur unko is tarha mutayyun farmaya hay k agar seedha rasta chahtay ho to in logon ko talash kro aur Un k tareeqay ko ikhtiyar kro. Quran e Kareem nay is jaga ye farmaya hay k Quraan ka rasta ikhtiyar kro kyun k mehz kitaab insani tarbiyat k liye kafi nai hay aur na ye farmaya k sirf k Rasool (SAWW) ka rasta ikhtiyar kro kyun k Hazoor Nabi Akram (SAWW) ki is dunia mein baqa jo hay wo daaimi nai hay aur Aap k baad koi doosra Rasool aur Nabi bhi nai ana kyun k ap khatam un Nabiyeen hain qiyamat tak k liye.





Is liay Sirat e Mustaqeem jin logon k zariay haasil ho skta hay un mein Nabiyeen k ilawa aisay Hazraat bhi shamil kr diye gaye hain jo ta qiyamat tak hmesha mojood rahain gay, maslan Siddiqeen, Shyhada aur Saleheen.
Ab khulasa ye hoa k seedha rasta maloom krnay k liay Haq Ta'ala nay kuch rijaal jin ko k naik log kehtay hain aur insanon ko aisay insanon ka pta diya hay, kisi kitab ka hawala nai diya.

Aik hadees e mubarka mein hay k jab Rasool Kareem (SAWW) nay Sahaba Karam R.A ko khabar di k pichli ummaton ki tarha Meri ummat bhi 70 firkon mein bat jaye gi aur sirf aik jamat un mein haq pr ho gi. To sahaba karam nay dariyaft kiya k wo konsi jamat hay





Is pr Nabi Kareem (SAWW) nay jo jawab dya us mein bhi kuch Rijaal Ullah ka hi pata dya gya hay, Aap (SAWW) nay farmaya,
Yani *Haq par wo jamat ho gi jo Meray aur Meray Sahaba k tarz pr ho..*
Is khas tarz mein shaid iski taraf ishara ho k insan ki taleem o tarbiyat mehz kitabon aur rawayaton sy nai ho skti, balkeh Rijaal amahereen ki sohbat aur Unhi se seekh kr haasil ho skti hay.
Yani dar haqeeqat insan ka moalam aur murrabi insan hi ho skta hay mehz kitab moalam aur marrabi nai ho skti.
Aur ye agar dekha jaye to aisi haqeeqat hay k duniya k tamam jo system chal rahay hain us mein hamain ye haqeeaqat nazar ati hay k mehz kitabi taleem sy na koi kapra seena seekh sakta hay na khana pakana na doctori ki kitab parh kr koi doctor ban skta hay na engineering ki kitab parh kr koi engineer ban skta ha to isi tarha Quran o Hadees bhi mehz parh kr motala kr k insan ki taleem aur ikhlaaqi tarbiyat is se hargiz nai ho sakti mukamal, ye us k liay kafi nai hay jb tak isko kisi mahir se baqaaida hasil na kiya jaye. Quran o Hadees k moamlay mein bht se likhay parhay admi is mughaltay mein mubtala hain k mehz tarjama o tafseer dekh kr bhi wo mahir ho sktay hain. Aisa nai ho skta kyun k agar mehz kitab kafi hoti to Rasoolon k bhejnay ki nai thi zaroorat, kitab k sath Rasool ko moalam bana kr bhejna aur Sirat e Mustaqeem ko mutayyan krnay k liay apnay maqbool bandon ki farehist bgi de dena is baat ki daleel hay kay mehz kitab ka motala, taleem o tarbiyat k liye kafi nai hay.
Balkeh kisi maahir se seekhnay ki zaroorat hoti hay.
Ab is se pta chala k insan ki Salah aur Falah yeh dono k liay do cheezaen zaroori hain, aik kitaab Allah jis me insani zindagi k hr shobay k mutalka ehkaam mojood hain.
Dosray Rijaah lullah yani Allah Walay.





Ab agar iska aisay khulasa sa nikalain ya jaisy hamain kia maloom hoa k insan ki islaah or falah us k liye do (2) cheezain zaroori hain.

🌷Aik kitab e Allah jis mein insan ki zindagi k har shobay sy mutalka ehkaam mojood hein.

🌷 Dosry rijah lullah yani *Allah Walay*.
Un sy faida is sorat mein k kitab e Allah k maroof asoloun par rijah lullah ko parkha jaye, jo is mayar pr pora na utrain to unhain rijah lullah na smjha jaye.

Jb rijah lullah sahi Mani mein apko kahin sy mil jayen to unsy kitab Allah ka mafhoom seekhny or amal krny ka Kaam liya jaye.
Yahan par aik cheez or bhi wazah krni hay k kuch logon nay sirf kitab Allah ko pakar liya hay
Rijah lullah sy qatah nazar kr liya hay unki tafseer o taleem ki koi hasiyat nai di unhoun nay jo un ki hein or kuch logon nay sirf rijah lullah ko mayar e haq smjh liya hay or kitab ullah sy ankhain band kr li hein.





To in dono tareekon ka natijah jo hay wo gumrahi hi hay asal mein.

Yahan par surah Fatiha ki tafseer mukamal hoti hay or Surah Fateha ko khatam kr k ameen kehna b mustahib hay.
Yahan par ameen ye yaseen ki tarha hay,
ba'az nay ameen kr k bhi parha hay.
Is kay maani yee hain k ay Allah qabool farma.
Ameen k istajab ki daleel wo hadees e mubarika hay jisy sahih heyn mein Hazrat Abu Huraira r.a sy rawayat kiya gya hay,

K Rasoolullah (s.a.w.w) ny farmayah k,
*jab imam ameen kahay to tum b ameen kaho jis ki ameen firishtoun ki ameen sy mil jaye is k tamam agly gunah maaf ho jatay hein*

Yehi hadees Muslim mein kuch deegar alfaz k sath b ayi hay. Hazrat Imam Jafar Sadiq or Halal Bin Yusa farmatay hein kay,

*Ameen Allah Ta'la k Asma mein sy aik naam hay*

Or Hazrat Abu Huraira r.a sy bhi marvi hay k Hazoor Nabi Akram (s.a.w.w) ny farmaya,

*Ameen ka lafz Rab ul Alimeen ki taraf sy apny bandoun par mehar hay*

Tou is tarha sy ab Surah Fatiha ki tafseer mukamal hui. Allhamdulillah.