ROMAN URDU (SALAT AND SAJDAH)

 ROMAN URDU SALAT AND SAJDAH

SALAT

SALAT JISMANI ( KHARA HONA, RUKU aur SAJDA KARNA ( SIRF QURAN KI AYAAT PARHNA ) ) AUR AAMAAL ( IS NIZAAM KO QAIM KARNA JO ALLAH KE HUKMON KI PAIRWI MEIN AASANI PEDA KARTA HAI ) *

2 : 3, 2 : 177, 22 : 41, 94 : 7 ke qareeb se Allah ke ehkamaat par amal karte hue salat ka nizaam qaim karen .

WAQT KI JISMANI SALAT : 

17 : 78, 11 : 114, 24 : 58 ( raazdari, FAJAR aur EESHA  ki SALAT)

DOSRE MATLAB : Allah aur firshton ki taraf se parhi jane wali salat ibadat nahi ho sakti. Allah kisi ke liye ruku aur sajda nahi karta aur nah hi mominon ko dosray mominon ko ruku aur sajda karna chahiye. is terhan ki salat  ka allag maienay hona chahiye .

Salat ki yeh doosri qisam hai jis ke baray mein hum ayaat 33 : 43, 33 : 56, 9 : 103, aur 2 : 157 mein parhte hain .

Is doosri qisam ki salat ke sahih maienay tak pounchanay ke liye hamara nuqta aaghaz 33 : 56 hai. is aayat mein hum yeh seekhnay hain ke Allah aur farishtay nabi par duroood parhte hain aur isi nishani se mominon ko hukum diya gaya hai ke woh nabi par صلاہ parheen .

Dosray lafzon mein wohi amal Allah ki taraf se nabi ke liye, farishtay nabi ke liye aur momnin nabi ke liye karte hain .

Lehaza hamein quran ko talaash karna chahiye taakay koi aisa amal talaash kya ja sakay jo Allah , firshton aur momnin ke zariye nabi ke liye kya gaya ho .

Yeh talaash hamein aisay hi aik amal ki taraf le jati hai aur woh hai taied karna :

1- Allah –apne رسولوں ki himayat karta hai aur tamam momnin ki himayat karta hai :

Yaqeenan hum –apne رسولوں aur imaan walon ko duniya ki zindagi mein aur jis din gawah kharray hon ge madad karen ge. 40 : 51

2- firshton ko Allah ki taraf se hukum diya gaya hai ke woh rasool aur momnin ki himayat karen :

Aap ne ahal imaan se farmaya ke kya tumahray liye yeh kaafi nahi hoga ke tumhara rab teen hazaar farishtay utaar kar tumhari madad kere? 3 : 124

3- mominon ko Allah ke rasool ki himayat ka hukum :

yeh ( jung ka maal ) un ghareeb tarkin watan ke liye hai jinhein –apne gharon aur maal o asbaab se is waqt nikala gaya jab woh Allah ki Raza aur razamandi ke taalib thay aur Allah aur is ke rasool ki himayat karte thay. wohi sachey hain. 59 : 8

Agar tum ( imaan walay ) is ( paighambar ) ki himayat nahi karte to Allah pehlay hi is ki himayat kar chuka hai. 9 : 40

Jo log is par imaan laaye, is ki tazeem ki, is ki himayat ki aur is noor ki pairwi ki jo is ke sath nazil hui thi. woh kamyaab hain. 7 : 157

33 : 43 mein alfaaz ka tajzia karna bhi zaroori hai aur woh aisi ayaat mein lafz salaat ke sirf aik maienay ko kyun durust karte hain, woh yeh ke وجود؛ himayat karne ke liye .

1. - Farishton ko yeh ikhtiyar nahi hai ke woh momnin ko barket den. tamam naematain Allah hi ki taraf se aati hain. farishtay kisi momin ko buland nahi karte. sirf Allah hi izzat ke Laiq hai. farishtay kisi insaan par reham nahi kar sakte. tamam rehmat Allah ki taraf se aati hai. farishtay kisi ko maaf karne ka ikhtiyar nahi rakhtay. tamam bakhshish sirf Allah ki taraf se hai. jo kuch farishtay kar satke hain woh Allah ke hukum ke mutabiq momnin ki madad kar sakte hain .

2- Isi terhan Allah momnin ke liye astaghfar nahi kere ga. Allah maaf karne wala hai. Allah kisi ko buland nahi karta. sirf wohi izzat ke Laiq hai. taham, Allah momnin ki madad karta hai ( paighambar Mohammad sale Allah alaihi wasallam ) inhen andheron se roshni ki taraf le jane ke liye .

3- Isi terhan, jab nabi mominon ko salat parhta hai, jaisa ke Allah ne usay 9 : 103 mein hukum diya hai, ya jab momnin nabi par namaz parhte hain, jaisa ke 33 : 56 mein hukum diya gaya hai, yeh madad aur madad ki peshkash ke maienay mein hai. .

4- Aakhir mein yeh batana zaroori hai ke madad ka amal, khuwa woh Allah ki taraf se nabi tak ho, ya firshton se nabi tak, ya momnin se nabi tak, sirf nabi zindagi mein hi ho sakta hai. 

Nabi ab mar chuke hain, woh mominon ki himayat karne ke qabil nahi hain ( 9 : 103 ), aur nah hi momin is ki himayat kar satke hain ( 33 : 56 )

Yeh sach hai ke SAJDA ka matlab itaat, Allah ke qanoon ke samnay sir tasleem khham karna hai

 16 : 49. is aayat se hamein yeh andaza nahi lagana chahiye ke har cheez ka dimagh insanon jaisa hota hai. yahan tak ke agar hum is terhan ke khayaali mafroozay ko maan letay hain, to zehni waqeat bhi jismani waqeat hain. woh aliktran ke taamul ka nateeja hain. dar haqeeqat un tamam makhloqaat ka sajda jo hum mehsoos karte hain woh jismani hai. koi bhi waqea jo hamaray paanch hawaas ke zareya mehsoos kya ja sakta hai aik jismani waqea hai. jab woh aik dosray ke sath baat cheet karte hain to atom pur aman tareeqay se kkhuda ke qawaneen ke samnay hathyaar daal dete hain. jab pani jim jata hai to woh pur aman tor par kkhuda ke qanoon ke samnay sir tasleem khham kar deta hai aur phialta hai. jab usay aik khaas had tak garam kya jata hai to yeh bukharat ban jata hai. jab hydrogen, carbon, nitrogen, aur oxygen ke atom aik khaas tarteeb mein ikathay hotay hain to woh اڈینائن, سائٹوسین, گوانائن, aur thamin Nami adday banatay hain. aur jab yeh bunyadain aik khaas tarteeb mein aik dosray se mil jati hain, jo kkhuda ki taraf se pehlay se tarteeb di gayi hain, woh DNAe banatay hain jo zindagi samait nai khususiyaat aur waqeat peda karte hain. hamaray jism ka har khaliya aur uzoo kkhuda ke qanoon ke tabay hai. yeh sab kkhuda ke liye sajda ka jismani muzahira hain. koi taajjub ki baat nahi, poori kaayenaat ko kkhuda ke tabay karne ke liye kaha gaya hai ( 3 : 83؛ 13 : 15 ). dilchasp baat yeh hai ke un dono ayaat mein aik hi khayaal ko dekhaya gaya hai phir bhi 3 : 83 mein feal asslma ( arz kya gaya ) istemaal sun-hwa hai jab ke 13 : 15 mein feal یسجدو ( sajda karna ) istemaal sun-hwa hai. yeh is baat ka mazboot saboot hai ke dono feal aik hi simntk field se talluq rakhtay hain. jaisa ke hum jantay hain, kkhuda ke agay sir tasleem khham karna sirf aik zehni amal nahi hai balkay aik jismani amal bhi hai, jaisay ke mehnat karna, kkhuda ka pegham pahunchana, ghareebon ko khana khilana waghera .

Baaz ayaat mein lafz SAJDAH ka MATLAB SIRF ZEHNI ( kwantm, electronic ya asbi satah mein ) sajda hai jabkay doosri ayaat mein is ka matlab sirf jismani ( atomi aur سالماتی satah ) sajda hai. 27 : 20 mein zikar kya gaya sajda jismani hona chahiye, aur aayat 77 : 48 mein ghaliban zehni sajda se morad hai .

jahan tak aayat 22 : 18 ka talluq hai, yeh khuda ke samnay zehni aur jismani dono terhan ke tabay honay ko bayan karta hai. koi behas kar sakta hai," kya kabhi kisi ne un makhloqaat mein se kisi ko zameen par ruku aur sajda karte hue dekha hai ( janwaron ko chore diya gaya hai )? chunkay zameen o aasman ki tamam cheeze aajzi ke sath zameen par mun kar ke kkhuda ko sajda nahi kartin, to hamein chahiye ke is terhan sajda bhi nahi karna." yeh nateeja aik ghalat mafroozay par mabni hai ke tamam makhloqaat isi terhan sajda karti hain. asmano aur zameen ki har makhlooq kkhuda ki tasbeeh karti hai ( 24 : 41؛ 57 : 1؛ 59 : 1؛ 61 : 1؛ 62 : 1؛ 64 : 1 ). lekin hum un ki tasbeeh ko nahi samajh sakte ( 17 : 44 ). hamein yeh bhi hadaayat di gayi hai ke hum din raat –apne rab ki tasbeeh karen, parindon ya sayyaron ki terhan nahi, balkay insanon ki terhan, apni zabaan mein aur –apne qudrati design ke mutabiq ( 3 : 41؛ 5 : 98؛ 7 : 206؛ 19 : 11؛ 20 : 130؛ 32 : 15؛ 40 : 55؛ 50 : 39؛ 52 : 48؛ 56 : 74؛ 69 : 52؛ 76 : 26؛ 87 : 1؛ 110 : 3 ) .