موسم کی دہشت گردی

موسم کی دہشت گردی

عابدہ رحمانی

سجی سجائی ، سولہ سنگھار کئے ہوئے ،بیوٹی پارلر سے آراستہ  بہت پیاری سی دولہن  انتہائی دیدہ زیب ملبوس اور زیورات میں، خوبصورت تازہ  بھولوں سے آراستہ سٹیج پر پھولوں کے جھالر کے سہارے  کھڑی فوٹو سیشن دے رہی تھی - فوٹو گرافر کے ھدایات کے مطابق مختلف پوز دئے جارہے تھے اور میں اسے انہماک سے دیکھ رہی تھی ٓ- سارا پنڈال بہترین طریقے سے آراستہ تھا آرایش اور سجاوٹ کا کمال فن - سٹیج پر جلتی بھجتی روشنیاں ، لمبے لمبے جھاڑ فانوس ہر طرف سجے ہوئے تازہ خوشنما گلیڈیالوز اور گلاب کے پھول -دولہن والوں نے دل کھول کر خرچ کیا - موسیقی کا شور زوروں پر تھا اور خواتین کا ناچ گلوکا روں کے آواز کے جادو کے ساتھ ساتھ جاری تھا- ڈی جے  اپنی کارروائی میں مصروف تھے - ،پشتو، اردو کے مقبول عام نغمے اور کان پڑی آواز سنائی نہ دیتی تھی -   ذرا دیر پہلے تک منگنی کی رسم جاری تھی دولھا دولھن نے ایک دوسرے کو انگوٹھی پہنائی انکو سلامیاں دی گیئں ایک سے ایک ملبوسا ت،زیورات، زبردست چہل پہل لڑکی اپنے کزنز اور ساتھیوں کے ساتھ سٹیج پر آئی اور پھر لڑکا اپنی بہنوں اور بھائیوں کے ساتھ ایک جھلملاتی جھالر  -کے نیچے سے ہوتا ہوا آیا -اسکے آگے  بہنوں اور کزنز کا ناچ جاری تھا - میری اس ثقافت میں سب کچھ حد سے ذرا بڑھ ہی جاتا ہے - جب میں نے " مائی بگ فیٹ گریک ویڈنگ"  دیکھی تو مجھے اپنی پختون ثقافت اور شادیاں  بہت یاد آئیں تھیں -

یہ کوئی زیادہ آزاد خیال گھرانہ نہیں تھا ، اس ثقافت اور تہزیب میں اس قسم کی منگنی میں نے پہلی دفعہ دیکھی - یہان پر تو عام طور سے ایسی منگنیاں ہوتی تھیں کہ لڑکے لڑکی کا اس سے کوئی تعلق ہی نہ ہوتا تھا - بس خاندان والے آپس میں بات طے کر دیتے تھے مٹھا ئیان یا شیرینیاں تقسیم ہو جاتی تھیں، زیادہ سے زیادہ لڑکی کو لڑکے کی طرف کی خواتین انگوٹھی پہنا دیتیں اور لڑکے کی انگوٹھی کوئی اتنی ضروری رسم نہیں تھی- اور یہ مشتہر ہو جاتا تھا کہ فلاں فلاں کی منگنی ہو گئی ہے- شادی کی ادائیگی تک لڑکی کا لڑکے سے بلکہ لڑکے کے گھر والوں سے اور ایک زمانے میں تو خواتین تک  سے بھی پردہ ہوتا تھا زمانہ کیا غضب اور قیامت کی چال چل گیا - دولہن کی ایک پھوپھی کہنے لگیں کہ کچھ عزیز ہمیں دقیا نوسی اور بیک ورڈ کہتے تھے - میڈیا کی اور مشرق و مغرب کی کرمفرمائی اور یلغار سے جب سارے ملک میں یہی تہذیب ہے یہی ثقافت پنپ رہی ہے تو ہم کیوں پیچھے رہیں - آخر کو ہمارا اور ہمارے بچوں کا بھی دل ہے اور خواہشات ہیں-

 میں یہاں شام تک بھاگم بھاگ پہنچی تھی اللہ بھلا کرے ہمارے نواز شریف کا کہ اسنے ایک مثبت تعمیراتی کام کیا اور موٹر وے بنوادی - سفر کی کیا سہولت ہوگئی ہے - موٹر وے پر آکر میں اللہ کا کتنا شکر ادا کرتی ہوں یوں لگتا ہے ایک ترقی یافتہ ملک کے باسی ہیں   موٹر وے کے اپنے قوانین ہیں سیٹ بیلٹ کی پابندی( جس سے پاکستانیوں کو یوں لگتا ہے جیسے انہیں قید کر دیا گیا ہو اور مجھے لگتا ہے جیسے میں اسکے بغیر غیر محفوظ ہوں زیادہ تر ڈرایئور ز موٹر وے سے اتر کر پہلا کام سیٹ بیلٹ کھولنے کا کرتے ہیں) - مقررہ حد رفتار اور اس سے بڑھنے پر جرمانہ ، موٹر وے پولیس کایہ ڈھنگ بھی باقی پولیس سے  نرالا ہے کہ وہ کوئی مک مکا بھی نہیں کرتے- ہاں وہ کیمرے لیکر بیٹھنے والا طریقہ انوکھا  ہے- ترقی یافتہ ممالک میں کیمرے کہیں کھمبے وغیرہ پر نصب ھوتے ہیں جبکہ یہاں پولیس کی ایک ٹولی کیمرہ لیکر بیٹھے ہوتے ہیں- ایمرجنسی فون نمبر اور سسٹم جسکے اوپر شمسی توانائی کے پینل لگے ہوئے ہیں - دونوں جانب ہر یالی اور کھیت - ٹول ٹیکس ہے لیکن اس سہولت کے پیش نظر ہیچ ہے- لیکن موٹر وے سے اتر کر بے ہنگم ٹریفک میں داخل ہوکر ، دھواں دھار گاڑیوں کے بیچ سارا نشہ ہرن ہوتا ہے - اگر سڑک صاف ہے تو اللہ کا شکر ورنہ  مارے گئے اس مرتبہ پشاور میں اللہ کی بیحد مہربانی تھی کہ مجھے رواں ٹریفک ملی اور دو سال پہلے کی بہ نسبت کچھ سڑکیں بہتر لگیں پشاور میں داخلے پر پل کے نیچے  ایک بڑی تصویر بشیر بلور شہید کی اس پشتو شعر کے ساتھ ہے- د پختون پہ خاورہ امن راتہ راکہ

ربہ نورے دعا گانے م واپسکہ

پختون کی مٹی میں ہمیں امن عطا کردے

اے رب ہماری باقی دعاؤں کو بیشک لوٹادے-

اس سے کچھ آگے جاؤ تو صفت غیور شہید چوک ہمیں خوش آمدید کہتا ہے - اب اس خانہ جنگی اور دہشت گردی میں کون غازی اور کون شہید؟ یہ اللہ کی ذات ہی بہتر جانتی ہے لیکن شہر ،اسکی چہل پہل اور حد سے زیادہ رواں دواں زندگی کو دیکھ کسی بدامنی ، دہشت گردی اور انتشار کا قطعی احساس نہیں ہوتا ، محض وہ بد نصیب جو اس کی لپیٹ میں آجاتے ہیں-

  - اس منگنی میں ایک تو میں بہت چاہت سے مدعو تھی لیکن اہم بات یہ تھی کہ دلہن اسکے والد اور والدہ تینوں  محض دو ماہ پہلے اسی موٹروے پر چارسدہ انٹر چینج کے پاس ایک ڈکیتی کی کوشش میں فائرنگ سے بری طرح زخمی ہوگئے تھے انکی تقدیر اچھی تھیں کہ فورا ہسپتال پہنچا دئے گئے تینوں کے لمبے چوڑے آپریشن ہوئے ، خون چڑھایا گیااور کئی روز ہسپتال میں گزار کر پوری طرح صحت یاب ہوگئے - سارا خاندان متحرک تھا اور یہ تقریب ایک طرح سے اپنی اکلوتی بیٹی کی صحت یابی کا جشن تھا-

ابھی بیروں نے میز پر پہلی ڈش رکھی تھی کہ اچانک ایک زوردار جھکڑ سے پورا پنڈال لرز اٹھا اور سٹیج کے پیچھے کی پوری دیوار دلہن پر آ گرٰی مین چینخ مار کر اسکی طرف بڑھی  اسے کچھ چوٹیں آئیں  لیکن اللہ کے فضل سے محفوظ تھی -جبکہ باقی  تمام خواتین نے باہر بھاگنا شروع کیا ے پورے پنڈال میں ایک زلزلہ سا آگیا یوں ،ساتھ ہی ساتھ بجلی غائب جو ایک طرح سے اچھا ہوا ورنہ آگ لگ سکتی تھی - عورتوں اور بچیوں کی چینخیں، میں نے انکو مشورہ دیا کہ سب استغفار پڑھیں- خطرہ تھا کہ کوئی زخمی نہ ہو تمام جھاڑ فانوس پھول ہوا سے بری طرح اڑ رہے تھے اسی کے ساتھ تیز بارش اور گرج چمک -اس  ہنگامے میں میں اپنی گرم چادر وہیں بھول آئی جو بالاخر نہ مل سکی-اللہ کا شکر ہے کہ تمام لوگ محفوظ رہے- ہم نے ایک کار کے اندر پناہ لی لوگوں نے  گھروں کو جانا شروع کردیا - ذرا سی دیر میں وہ تمام سجاؤٹ اور آرائش  ایک تباہ حال میدان جنگ کا نقشہ پیش کر رہا تھا اسوقت کسی فوٹوگرافر کو ہوش نہیں تھا کہ وہ موسم کی اس دہشت گردی کی تصویر اتارتا مجھے پورا یقین ہے کہ یہ ایک بگولا تھا جسے ہم ٹورنیڈو یا ٹویسٹر کہتے ہیں اس ساری کارروائی میں تحریک طالبان کا یقینا کوئی عمل دخل نہیں تھا لیکن تمام موسموں کو قابو میں رکھنے والی ذات اہماری خطاؤں کو در گزر فرمادے اور ہم پر رحم فرمادے-

-- 

-- ایک ھنگامے پہ موقوف ہے--- گھر کی رونق

-- ایک ھنگامے پہ موقوف ہے--- گھر کی رونق

عابدہ رحمانی

سات سمندر پار کا سفر کر کے مادر وطن پہنچی تو 12 گھنٹے پورے 12 گھنٹے میری زندگی سے حذ ف ہو چکے تھے دن رات میں بدلی اور رات دن میں' عرف عام میں اسکو جیٹ لیگ کہتے ہیں یعنی جیٹ طیاروں کی برق رفتاری سے جو ہمارے اوقات بدل جاتے ہیں نمعلوم اردو میں اسکا کوئی متبادل ہے؟ جیٹ طیاروں کی برقرفتاری کی بدولت جب ہم مغرب سے مشرق کی سمت اتے ہیں تو وقت کا زیاں' جبکہ مشرق سے مغرب کی سمت ہمیں فائدہ ہوتا ہے لیکن جسم کی گھڑی جسکو ہم باڈی کلاک کہتے ہیں اسکو تعین کرنے میں اور اہنی رفتار متوازن کرنے میں وقت لگ جاتا ہے نمعلوم پاکستان آکر میری یہ گھڑ ی کچھ سست کیوں پڑ جاتی ہےرات کو سوئی تو لگتا ہے دوپہر کا قیلولہ کیا دو ڈھائی گھنٹے کے بعد آنکھ کھل جاتی ہے اور جب وہاں رات شروع ہوتی ہے تو دن دھاڑے محفلوں کے بیچوں بیچ جمائیاں اور  نیند آنے لگتی ہےکم ازکم ایک ہفتہ ان اوقات کار کے عادی ہونے مین لگتاہے -علاوہ ازیں خاموش اور ساؤنڈ پروف ماحول کا عادی ہونے کے بعد جہان زیادہ سے زیادہ شور اپنے ٹی وی کا یا رات کے سناٹے کو چیرتی ہوئی ایمرجنسی گاڑیوں کے سائرن کا ہوتا ھےیہاں لگتا ہے کہ ہر طرف ایک شور بپا ہے-جس بالائی کمرے میں مقیم ہوں اسکے باہر کی طرف ایک گلی گزرتی ہےجہاں رات بھر آمد و رفت رہتی ہے کھڑکیاں بند ہونیکے باوجود لوگوں کی باتیں، موٹر سائیکلوں کا شور اور رات کے سناٹے کو درہم برہم کرتے ہوۓ من چلوں کے قہقہےاور چینخیں ،ذرا سا خاموشی چھائ تومساجد سے آذان فجر بلند ہوئی جو یوں تو بہت بھلی معلوم ہوتی ہے ورنہ ہمیں اللہ بھلا کرے اسلامک فائنڈر ویب سائٹ کا) جسکے ذریعے سے آذآن ہمیں  اپنے فون اور کمپیوٹرز پر ملتی ہے  یا پھر جب مساجد کے اندر ہوتے ہیں - اللہ کی حمد وثناء کے ساتھ آداب سحر گاھی کے تقاضےاس سے قبل ہی پوری کرنے کی کوشش ہوتی ہے- ساتھ ہی ساتھ بیشمار پرندوں کی چہچہاہٹ سامنے لگے ہوۓ لوکاٹ کے درخت پر ہلہ بول دیا جاتاہے بلبل، قمری،فاختائیں،چڑیائیں ،کوے طوطے جھنڈ کے جھنڈ آنا شروع ہوجاتے ہیں- خوبصورت سریلی صدائیں ماشاءاللہ پرندوں کی آبادی بھی پاکستان کے معتدل موسم میں خوب پروان چڑھتی ہے آس پاس کے درختوں پر ایک ہنگامہ بپا کر کے  ایک نئی صبح کے آغاز کی نوید لے کر آتی ہیں -

 جہاں سے میں ائی ہوں میرے آنے سے دو دن پہلے موسم کچھ بہتر ہوایعنی درجہ حرارت نقطہ انجماد سے ذرا ہلا تو برف پگھلنے کے کچھ آثار ہوئے اکا دکا گلہریاں اور چند پرندے پھدکتے نظر آئے -شائقین سڑکوں پر چہل قدمی اور جاگنگ کرتے ہوئے دکھائی دئے - علی الصبح ان ممالک میں، کینیڈا کی بطخوں کی شمال و جنوب کی جانب پرواز سے موسم کا اندازہ ہوتا ہے - موسم کی خنکی کے ساتھ کینیڈا کی صحتمند بطخیں جنوب کی طرف مائل پرواز ہوتی ہیں انکی ٹیں ٹیں، اڑان اور انکی ترتیب بے مثال ہوتی ہے یہ وی کی شکل میں ایک فارمیشن بناتے ہوئے اڑتی ہیں اور ہمیشہ ایک مرغابی یا بطخ انکی رہنمائی کرتے ہوئے آگے جا رہی ہوتی ہے  انکے اوپر تحقیق کرنیوالے کہتے ہیں کہ رہنمائی کرنیوالی مرغابی تھک کر پیچھے کو لوٹ جاتی ہے اور پیچھے سے ایک تازہ دم اسکی جگہ لے لیتی ہے - موسم کے اتار چڑھاؤ کے ساتھ یہ سفر کرتی ہیں- امریکہ والے تو ان مرغابیوں سے عاجز ہیں - اریزونا میں جہاں گھاس ایک جنس نایاب یا کمیاب ہے اسکے اوپر مخصوص چھڑکاؤ کر دیا جاتا ہے -جسکی وجہ سے یہ اس گھاس پر نہیں بیٹھتیں اور اسے گندہ نہیں کرپاتیں- یہی حال انسانوں کا ہے معمر دولتمند افراد جو سنو برڈز یعنی برفانی پرندے کہلاتے ہیں موسموں کے لحاظ سے شمال اور جنوب کی جانب محو سفر ہوتے ہیں - 

اسوقت بات پاکستان کی کرتے ہیں-

کراچی میں علی الصبح کوکتی ہوئی کوئلوں کی صدائیں سب پرندوں پر حاوی ہوتیں جب وہ میرے شریفے ، چیکو ،جامن اور انجیر کے پھل ٹونک بجا کردیکھتیں- ماحولیات کے ایک ماہر نے ایک مرتبہ کہا 'کراچی کی کویل دیوانی ہوگئی ہے 'کوئل برسات میں کوکتی ہے جبکہ کراچی میں سارا سال کوکتی رہتی ہے غالبا نمی اور رطوبت کی وجہ سے انہیں برسات کا لمس ملتا ہے- 

اللہ کی شان نرالی ہے اسکی قدرت کی نشانیاں بکھری پڑی ہیں دنیا کے تمام جانور ، چرند ، پرند ایک ہی زبان بولتے ہیں جبکہ انسانوں کی بولیاں بھانت بھانت کی ہیں - پاکستان میں ہی دیکھ لیں ہر 50 میل کے فاصلے پر ایک نئی زبان ایک نیا لب ولہجہ ہے - 

 پنڈی اسلام آباد میں اسوقت بہت ہی پیارا موسم بہار ہے  ہر طرف رنگ برنگے خوشنما پھولوں کی بھر مار ہے پرندوں کا بے پناہ شور، یہی تو وقت ہے انکی خانہ آبادی کا -خوب بارشیں ہوئیں بلکہ اسقدر اولے پڑے کہ برف باری کا گمان ہوا - اچھے معتدل موسم میں بجلی کے غائب ہونے کا احساس بھی نہیں ہوتا اور یوں بھی  سب کچھ اچھا محسوس ہوتا ہے-  لیکن اس نیند کا کیا کیا جائے؟  

  اسوقت وطن عزیز میں جمہوریت نے پہلی مرتبہ اپنے پانچ سال پورے کئے اور کل ہی اسمبلیاں تحلیل ہوئیں بہت سوں نے اس حکومت کو وقت سے پہلے چلتا کرنے کیلئے بہت زور لگایا لیکن واہ رے پیپلز پارٹی اور صدر  زرداری ساری لعن طعن کے باوجود سب پہ بھاری- پاکستان میں اسمبلی کی مدت پوری کرنیکا ریکارڈ بنا دیا - وزیر اعظم راجہ پرویز اشرف اپنی کارکردگی بتا رہے تھے جاتے جاتے گوادر پورٹ چین کودے دیا اب یہ تو وقت ہی بتائے گا کہ اس سے کیا نتیجہ برآمد ہوگا ایران سے گیس کی پائپ لاین کا معاہدہ ہوا - گیس کے ذخایر بے دریغ خرچ ہوگئے اور اسکی اشد ضرورت تھی - لیکن ان پانچ برسوں میں اندرون ملک خونریزی اور تشدد کے بھی ریکارڈ ٹوٹ گئے - راجہ صاحب بتا رہے تھے کہ سارے مسایل انکو ورثے میں ملے تھے لیکن اچھی کارکردگی والی حکومتیں مسایل کو سلجھاتی ہیں انکو اور بڑھا چڑھا کر ملک کا ستیا ناس نہیں کرتیں اگر غیر جانبدار تجزیہ کیا جائے تو پنجاب میں یقینا ترقیاتی کام ہوئے ہیں اور یہ مسلم لیگ ن کا کارنامہ ہے - ابھی نگراں وزیراعظم کا تعین باقی ہے - الیکشن کی گہما گہمی شروع ہو چکی ہے - طاہرالقادری خم ٹھونک کر میدان میں آچکے ہیں الیکشن ملتوی کرنیکی دھمکیاں دیکر کچھ نیک کام نہیں کر رہے  عمران خان 23 مارچ کو لاہور میں سونامی یا سوناما لارہے ہیں - پیپلز پارٹی، مسلم لیگ کے تما م دھڑے، جماعت اسلامی اور دیگر تمام مذہبی جماعتیں اپنا اپنا ایجنڈا لیکر کھڑی ہیں- انسے بس ایک ہی درخواست ہے -

منصفو میرے ملک میں بھی اب

جنگلوں کا ہی کوئی دستور لے آؤ

    فاٹا اور قبائیلی علاقوں میں لڑائی اور قتل و غارت زوروں پر جاری ہے کراچی کا تو ڈھب ہی نرالا ہے وہاں کی خونریزی نہ جانے کب تھمیگی اور کتنے گھروں اور خاندانوں کو ویران کریگی- اسکے اوپر ڈرون حملے اور بلوچستان جو سب پہ بازی لے جاتا ہے - لیکن یہ میرا مادر وطن ہے اور میں چاہتے ہوئے بھی اس سے اور اس میں ہونیوالے واقعات سے پیچھا نہین چھڑا سکتی- ں 

اب جبکہ نیند نہیں آرہی ہے اور اس صورتحال نے اور نیندیں اچاٹ کی ہوئی ہیں - میں کوئی خواب آور گولی نہیں لینا چاہتی- تو بہتر یہ ہے کہ اٹھکر فطرت سے رشتہ جوڑا جاے اور قریبی پارک میں چہل قدمی کی جاۓ کافی اچھا بڑا پارک ہے-روشیں چہل قدمی یا جاگنگ کے لئے بنی ہوئی ہیں-اسلام اباد میں موسم بھار بھر پور انداز میں آتا ہے ہر طرف خوبصورت ، خوشنما پھول بھار دکھا رہے ہیںشائقین نے سڑک تک کیاریاں بنا رکھی ہیں -پیدل چلنے والوں کے لیے کوئی مخصوص راستہ نہیں ہے اسی وجہ سے جب میں ترقی یافتہ ممالک میں جاتی ہوں تو انکے پیدل چلنے والوں کی گزرگاہوں سے جھاں مستفیدہوتی ہوں، وہاں مجھے سخت رشک و رقابت بھی ہوتی ہے -چہل قدمی میں صحت کی صحت اور چشم ما روشن و دلے ما شاد والی کیفیئت ہوتی ہے کیونکہ پھول پودے ہمیشہ سے اپنی کمزوری ہیں صبح آٹھ بجےسے گھنٹیاں بجنی شروع ہوئیں مالی ،ماسی ڈرائیور،کوڑا اٹھانے والےکی آمد شروع ہوئی ان سب سلسلوں سے ہم کافی بے نیاز ہو چکے ہیں اگر ہفتے دو ہفتے میں کوئی میڈ یا مالی آتا ہے تو اسکے اوقات پہلے سے طے شدہ ہوتے ہیں باقی شوفر وہ تو ہم خود ہی ہوتے ہیں اگر کسی کو بتاؤ کہ پاکستان میں ہمیں یہ سہولیات ہیں تو انکی آنکھیں حیرت سے پھٹی کی پھٹی رہ جاتی ہیں -اسکے بعد آوازوں اور صداؤں کا ایک سلسلہ بندھ جاتاہے اور جھاں تک کوڑا اٹھانے کا سلسلہ ہے ، میرے مختلف ٹھکانوں میں یہ طریقہ کار تھوڑا مختلف ہے مثلا ایک جگہ ایک ہفتے باورچی خانہ کے کوڑے کے سااتھ باغ کے کچرے کا ڈمپسٹر جائے گا اگلے ہفتے ری سائیکل کا، ایک جگہ ہفتے میں دو روز کوڑا جاتا ہے -کوڑا اٹھانے والے ٹرک کا ڈرائیور بیٹھے بیٹھے اپنے ہائیڈ رالک گئیر سے اس کوڑا دان کو اٹھاکر الٹ دیتا ہے اور یہ جا وہ جا-ٹورنٹو والے کچھ زیادہ ہی ہوشیار ہیں انکے ہاں باورچی خانے کے کچرے کے لئے ایک الگ کوڑا دان ہوتا ہے جسمیں ایک مخصوص پلاسٹک کی تھیلی لگتی ہے یہ پلاسٹک جلد تحلیل ہوتا ہے اور ماحول کا دوست ہے-اس میں اگر ایک کاغز بھی پایا گیا تو اسپر چٹ لگا کر چھوڑ دیا جائےگا-اس سے وہ کھاد بناتے ہیں -

ہمارے یہاں ری ساءیکل کا انتظام کیا بہترین ہے بچے کوڑے سے ایک ایک کاغذ چن کر الگ کرتے ہیں ،انکو کوڑا چننے والے بچوں کا ناام دیا گیا ہے کیونکہ یہی انکا ذریعہ معاش ہے- کوڑا اٹھانے والوں نے بہی مختلف تھیلے رکھے ہوتے ہیں- اور اس میں مختلف اشیاء کو علئحدہ رکھا جاتاہے-اسے بیچ کر انکی کمائی ہوتی ہے -- "ردیاں اخباراں ،ٹین ڈبے لینے والے کی صدائیں میں بچپن سے سنتی آئی ہوںوہ بھی ریسائکل یا دوبارہ قابل استعمال بنانے کا ایک بہتریں ذریعہ ہے -بیچنے والے کو رقم الگ مل جاتی ہے-کراچی میں جب اپنا گھر سمیٹا تو بلا مبالغہ ہزاروں کی ردی بیچی جسمیں آڈیو کیسٹ ،ویڈیو کیسٹ اور بیشمار کتابیں و رسائل شامل تھے-،"پریشر کوکر بنوالو ، منجی پیڑی ٹھکوالو، گیس کے چولہے ٹھیک کروالو -پہلے ایک اور صدا آتی تھی پانڈے قلعئی کروالو جو اب خارج از وقت ہو چکی ہے' سبزی والے آئیس کریم والے جو اب چاکلیٹ بھی بیچتے ہیںانکے ٹھیلوں کی موسیقی رات گۓ تک بچوں کو کشاں کشاں کھینچتی ہے- بھانت بھانت کی آوازیں اور صدائیں ایک چہل پہل ایک رواں دوں زندگی کی علامت -انہی آوازوں میں مجہے وہ بچی بری طرح یاد آتی ہے جو چونی مٹھی میں دبانے ہوئی اسوقت گیٹ پر لپک کر جاتی جب دور سے یہ صدا آتی' چنا جور گرم بابو میں لایا مزیدار چنا جور گرم' اسے اسکا گانا بھی بیحد پسند تھا اور اسکا گرم گرم چنا جور بھی -پھر اسکا اور چنا جور والے کا رشتہ اتنا گہرا ہوا کہ اگر کسی روز اسے وہ نہ ملی- تو وہ گیٹ پر کھڑا گھنٹیاں بجاتا رہتا اور اپنے گانے کو ذرا اور اونچا اور لمبا کر دیتا 'بیبی آگیا تیرا چنا جور گرم والا " جب بڑے ہوکر اسنے 'کابلی والا' دیکھی تو اسے اپنا چنا جور گرم والا بہت یاد آیا جب امی ابا کی ڈانٹ بھی پڑتی تھی،کہ اسکو پیچھے کیوں لگادیا ہے -- --

بنگلہ دیش میں جماعت اسلامی پر ظلم و تشدد

 بنگلہ دیش میں جماعت اسلامی پر ظلم و تشدد

عابدہ رحمانی

مشرقی پاکستان ،پاکستان کے بازو کو  ٹوٹتے ہوئے اور اسکو بنگلہ دیش بنتے ہوئے میں نے اپنی ان گناہگار آنکھوں سے دیکھا اور دل کی گہرائیوں سے محسوس کیا -ڈھاکے میں بھرا پرا گھر اور جائدادیں چھوڑ کر جانیں بچا کر مغربی پاکستان یا موجودہ پاکستان آئے- مدتوں تک میرے منہ پر بنگلہ دیش کا نام نہیں اتا تھا اور یہ نام ادا کرتے ہوئے دل سے درد کی شدید ٹھیس سی اٹھتی تھی-  لیکن بنگلہ دیش پچھلے  41 سال سے ایک حقیقت ہے اور تمام قتل وخون، تباہی و بربادی اور ماضی کی غلطیوں ، تلخیوں کو بھلا کر ہم اس پر مطمئن ھوئے کہ وہ ہمارا برادر اسلامی ملک ہے - 41 سال گزرنے کے بعد عوامی لیگ اور حسینہ واجد کواز سر نو یہ اذیت شروع ہوئی کہ جماعت اسلامی کو متحدہ پاکستان کی حمائت اور بنگلہ دیش کے قیام کی مخالفت کی کڑی سزا دی جائے- یہ ایک تلخ حقیقت ہے کہ جماعت اسلامی نے متحدہ پاکستان کی حمائت کی تھی اور بنگلہ دیش کے قیام کی مخالفت کرتے ہوئے اپنے اس مقصد کے لئے غیر بنگالیوں کے ہمراہ بے پناہ قربانیاں دی تھیں -انکے گروپ الشمس اور البدر کا مکتی باہنی کی قتل گاہوں میں غیر بنگالیوں اور پاکستانی فوجیوں کے ہمراہ بے دریغ خون بہایا گیا تھا - تباہی و بربادی انکا مقدر ٹہری-انکا قصور محض متحدہ پاکستان کا دفاع تھا وہ اس ملک کی تقسیم اور نئے ملک کی  تشکیل کے خلاف تھے انکا یہ فعل اسوقت پاکستان کی حبالوطنی کے لئے تھا -

بنگلہ دیش کے معرض وجود میں آنے کے بعد  یہ جماعت اسلامی بنگلہ دیش کے نام سے اپنے تحریکی اور سیاسی کام نبھانے لگی - میرا پھر ڈھاکہ یا بنگلہ دیش جانا تو نہیں ہوا لیکن شمالی امریکہ میں جن بنگالی بھائی بہنوں سے تعلق قائم ہوا تو انکے اسلامی تشخص اور گرم جوشی کو دیکھ کر بیحد خوشی ہوئی وہ لوگ ماشاءاللہ دینی کاموں میں کافی سر گرم اور پیش پیش  ہیں اور انکا اسلامی تشخص لا جواب ہے- جماعت اسلامی نے اپنے ملک میں لادینی اور سیکولر نظریات کی توڑ کی اور اسلامی تشخص اور نظریات کو قائم کرنیکی جدوجہد جاری رکھی - معاشی ، تعلیمی اور فلاحی میدانوں میں اپنی کوششیں جاری رکھیں- گو کہ یہ اپنے ملک کی سیاست میں کافی متحرک جماعت ہے   بلکہ عوامی لیگ کی مخالف پارٹی میں بی این پی کے ساتھ انکا اتحاد ہے- اور 2001 میں ایوان اقتدار کا حصہ بنے-اور اچھی کارکردگی دکھائی اپنی اہلیت اور ایمانداری سےعوام کا دل جیتا جماعت کے امیر مطیع الرحمن نظامی اور سکرٹری جنرل علی احسن مجاہد مرکزی کابینہ کے رکن تھے  انکی کارکردگی ، شرافت و دیانت کا پورا بنگلہ دیش معترف ہے--ٹرانسپیرنسی انٹرنیشنل نے بھی انکی بیحد تعریف کی-

 41 -

 سال گزرنے کے بعد عوامی لیگ غالبا پھر ایک بار بنگلہ دیش میں اپنا زور اور قوت دکھا رہی ہے اور اپنے پرانے حساب بیباق کر رہی ہے- اگر واقعی انصاف کیا جائے تو حقیقت یہ ہے کہ مکتی باہنی نے جو ظلم و تشدد کیا تھا وہ بے حساب اور بے پناہ ہے- اسکا حساب تو اب شائد روز قیامت ہی ہوگا- وقت کے ساتھ کافی کچھ بدل چکا تھا اور بہت سے تائب بھی ہوگئے - ہیں تو مسلمان ہی اور مسلمانوں کے لئے توبے کا دروازہ مرتے دم تک کھلا ہوتا ہے-

جماعت اسلامی کے رہنماؤں پر جو الزامات لگے ہیں وہ ناقابل یقین ہیں انہی الزامات کے خلاف مظاہرین کو فائرنگ کر کے قتل کیا جا رہا ہے اور لگ بھگ اسی سے سو افراد ہلاک ہو چکے ہیں-

بنگلہ دیش میں جماعت اسلامی کے رہنماء کو انیس سو ستر، اکہتر کی لڑائی کے دوران ہونے والے ’جنگی جرائم‘ پر سزائے موت سنائے جانے کے بعد شروع ہوے والے ہنگاموں میں سینکڑوں لوگ ہلاک ہو چکے ہیں۔ بنگلہ دیش میں جنگی جرائم کے ٹریبیونل سے ملنے والی سزاؤں کے بارے میں رائے عامہ کافی خلاف ہے اس نام نہاد ٹریبونل نے اس سے قبل جماعت اسلامی کے ڈپٹی سیکرٹری جنرل عبدالقادر

ملا کو 5فروری 2013ء عمر قید کی سزا سنائی جب کہ جماعت کے ایک سابق رکن اور

ممبرپارلیمان ابوالکلام آزاد کو ان کی غیرحاضری میں 21جنوری 2013ء کو سزائے موت سنائی تھی۔ اب جماعت کے نائب امیر اور بنگلہ دیش کے معروف ترین عالم دین، مبّلغ اسلام، مفسرقرآن اور شعلہ نوا وہردل عزیز خطیب سابق رکن پارلیمان مولانا دلاور حسین سعیدی کو سزائے موت سنا دی ہے- اس ظلم و تشدد مین جماعت پر مقدمات چلائے گئے رہنماانتہائی گھناؤنے اور ناقابل یقین الزامات لگا کر انہیں سزائے موت سنا دی گئی حالانکہ انہی کے ساتھ اس سے پہلے عوامی لیگ انتخابی اتحاد بھی کر چکی ہے قتل و غارتگری تباہی و بربادی کی داستانیںجنمیں  مکتی باہنی سر فہرست ہے اور یقینا جماعت کے اہلکاروں نے بھی اپنے موقف کی حمایت میں ظلم و تشدد کیا ہوگا - لیکن اگر ایک فریق کو محض اس لئے معاف کر دیا گیا ہے اور کوئی مواخذہ نہیں ہے کہ وہ بنگلہ دیش کے حامی تھے تو جماعت اسلامی کے کردہ یا نا کردہ گناہوں کا حساب بے باق کرنیکی ضرورت کیوں پڑ گئی -د یہ جنگی ٹریبونل ہرگز غیر جانبدار نہیں ہیں اور نہ ہی انصاف کے تقاضوں کو پورا کرتے ہیں- جنرل حسین محمد ارشاد جو حسینہ کے حامی ہین انہوں نے بھی اس ٹریبونل اور سزا پر کڑی تنقید کی ہے- یوں لگتا ہے حسینہ نے اپنی مصیبت کو خود دعوت دی ہے عوام کے رد عمل ، غم اور غصے سے بنگلہ دیش جہاں خانہ جنگی کی طرف جارہا ہے وہیں یہ ایک اور انقلاب کا پیش خیمہ بھی بن سکتا ہے-ہے-میری تو دلی دعا ہے کہ حسینہ ہوش کے ناخن لے اور گڑے مردے اکھاڑنے سے پر ہیز کرے -حسینہ کے اس عمل نے بنگلہ دیش کو دو دھڑوں میں تقسیم کر دیا ہے ایک دھڑا جو سیکولر نظریات کا  حامل ہے وہ اس سزا کا حامی ہے جبکہ اسلامی نظریات کا  حامل اس سزا بد ترین مخالف ہے اور بنگلہ دیش میں اسلامی نظریات کے حامیوں کی تعداد کافی زیادہ ہے- 

انکے مطابق یہ سزائیں محض ایک شدید انتقامی کارروائی ہے اسکے ذریعے حسینہ اپنے باپ اور خاندان کے خون کا بدلہ لینا چاہتی ہے 

Toby M Cadman

ایک مشہور بین الاقوامی قانون دان اور جنگی جرائم کے ماہر نے او آئی سی کو تجویز دی ہے کہ وہ اس موضوع پر ایک بین الاقوامی کانفرنس منعقد کرے جو اس بات کا تعین کرے کہ دونوں بر سر پیکار گروہوں میں مفاہمت کرے یا بنگلہ دیش کی حکومت پر دباؤ ڈالے کہ وہ انسانی حقوق کی تنظیم کے ضابطہ اخلاق کے مطابق بالکل صاف شفاف مقدمہ چلائے اور ناجایز الزامات سے پرہیز کرے - کم از کم او آئی سی اسی طرح کچھ نیک اور مثبت قدم اٹھائے اور اپنی افادیت دکھائے ورنہ یہ تنظیم اپنی ساکھ عالم اسلام کے بڑھتے ہوئے خلجان ، خانہ جنگیوں ، قتل و غارتگری کے نتیجے میں بالکل کھو چکی ہے- شیخ مجیب الرحمان کا ایک قول ہے کہ "بنگلہ دیشی قوم ایک معاف کرنیوالی قوم ہے اسکو ماضی کے قضئے بھلا کر حال پر توجہ دینا چاہئے کیڈ مین  سعودی عرب کے زعماء سے ملکر اس معاملے کے لئے بین الاقوامی، سعودی اور عرب ممالک کی امداد حاصل کرنیکی کوشش میں ہے کہ وہ بنگلہ دیشی حکومت پر دباؤ ڈالے جس سے جماعت اسلامی کے معمر گرفتار رہنما پروفیسر غلام اعظم، دلاور حسین سعیدی،اور جماعت کے صدر مطیع الرحمان نظامی کے خلاف الزامات میں کچھ نرمی اختیار کی جائے صاف شفاف عدالتی کارروائی کی جائے یا انکے مقدمات واپس لئے جائیں اگر حسینہ اور اسکے حامیوں نے اپنی ضد قائم رکھی تو زندہ ہے  بھٹوزندہ ہے کی روایت بنگلہ دیش میں بھی  قائم ہو جائیگی اور یہ سب رہنما بنگلہ دیش کی تاریخ میں شیخ مجیب سے زیادہ اہمیت کے حامل ہو جاینگے 

زور اورجبر پر دل نہیں جیتے جاسکتے بلکہ محبت فاتح عالم ہے-

کرے ---

-- 

کراچی کے رستے ہوئے زخموں کی مرہم پٹی

لہو لہو کراچی اور پاکستان

لہو لہو کراچی اور پاکستان

عابدہ رحمانی

کراچی کا شہر پاکستان کی شہ رگ کہلاتا ہے، پاکستان کی بندرگاہ ،یہاں کا سب سے بڑا سب سے زیادہ آبادی والا شہر - اسکا نام منی پاکستان ہے یہاں پاکستان کے ہر خطے کے ہر بولی کے لوگ اپنے اپنے تہذیب و ثقافت کے ساتھ بستے ہیں اور پھر ہندوستان کے قریے قریے سے آنیوالے مہاجرین اور اسکے بعد مشرقی پاکستان سے انیوالے بہاری ، بنگالی ، افریقی خد وخال والے شیدی ، شیعہ ، سنی ، آغا خانی ، بوہری ، قادیانی ، ہندو ، ہارسی ، عیسائی سب آباد ہیں - بلکہ ایک مرتبہ چند یہودیوں کے متعلق بھی معلوم ہوا تھا اور یہ کوئی حیران کن بات ہر گز نہیں ہے - دنیا کے تمام بڑے بڑے شہروں میں اسی طرح کا تنوع پایا جاتا ہے-  بلکہ اگر کہا جائے کہ ان سب تہذیبوں اور ثقافتوں کو ملا کر کراچی والوں کی ایک اپنی تہذیب و ثقافت اور پہچان بن گئی ہے تو بیجا نہیں ہوگا - تمام پاکستان میں کراچی والوں کی ایک مخصوص شناخت ہے- کراچی کی رونقیں اور رنگینیاں اپنی جگہ ِ لیکن یہ رونقیں ، رنگینیاں اور روشنیاں  گہنا گئی ہیں، داغ دار ہو چکی ہیں  - آئے دن کی خونریزی اور قتل و غارتگری نے اس غریب پرور کشادہ دامن شہر کا چہرہ مسخ کر دیا ہے - ہم جیسے تو سب کچھ ملیا میٹ کرکے  چھوڑ چھاڑ کر بھاگ گئے لیکن بیشتراوراکثریت ایسی ہے کہ جائیں تو جائیں کہاں ؟

پاکستان میں اندھا دھند اس  بہتے ہوئے خون کو کون روکے گا کون روک سکتا ہے ، کیسے رکے گا؟ تباہی ، بربادی اور ہلاکتیں ہیں کہ اسکی کوئی انتہا نہیں ہے ایک نہ ختم ہونیوالی داستان ہے - آج کا تازہ واقعہ عباس ٹاؤن کی شیعہ آبادی میں بم دھماکہ اور تباہی بربادی ہے - یہ پاکستان ، اسلام، انسانیت دشمن کون ہیں انکو کیفر کردار تک کیوں نہیں پہنچا دیا جاتا - جبکہ وزیر داخلہ اور اینٹیلجنس ایجنسیاں دعوے کرتے ہیںکہ وہ ان امن دشمن کارروائیاں کرنیوالوں کو بخوبی پہچانتے ہیں اور انکے تمام کچے چٹھے سے واقف ہیں- کراچی کے  عباس ٹاون کے  فلیٹؤں کی بلڈنگ کے نیچے ایک مارکیٹ ہے جہاں یہ دھماکے ہوئے ہیں فلیٹ کی پوری بلڈنگ زمین بوس ہو گئی ہیں اس بلڈنگ کے اند ر چار سو ساڑھے چار سو فلیٹ ہیں اور یہ کہنا بھی صحیح نہیں ہے کہ یہ پوری شیعہ آبادی ہے یہاں شیعہ اکثریت ضرور ہے لیکن یہ مکس آبادی ہے - ہلاک ہونیوالوں میں شیعہ سنی سب شامل ہیں- 

اسوقت شہر کے ایک حصے میں شرمیلا فاروقی کی  سیاسی منگنی کی تقریب جاری تھی جسمیں ملک کے وزیراعظم اور دیگر معززین موجود تھے اسلئے کہا جارہا ہے کہ پولیس اور حفاظتی ادارے سب وہاں مصروف تھے - اس دھماکے کو روکنے کا تو اس نااہلی میں سوال ہی پیدا نہیں ہوتا ہے البتہ ان افراد کی غیر موجودگی سے اور تاخیر سے امدادی کارروائیاں بیحد متاثر ہوئیں - پاکستان اور کراچی میں جس تواتر سے خون ریزی جاری ہے لوگ اسے اپنا مقدر جانکر خاموش رہتے ہیںٓ  لمحہ لمحہ جیئے جانے کی تمنا اور جان ہتھیلی پر لیکر پھرنا یہاں کے باشندون کی زندگی ہے - زندگی کی ضمانت تو کہیں بھی نہیں ہے لیکن جہاں موت اسقدر سستی اور بیحد آسان ہو وہان زندگی سسکیاں لیتی رہتی ہے- لاشوں کے چیتھڑے اڑ چکے ہیں ورنہ شاید وہ بھی سانحہ کوئٹہ کے متاثرین کی طرح اپنے لاشوں کو دفنانے سے انکار کر دیتے اور حکومت سے داد رسی طلب کرتے-  ایک روز ذراسکون سے گزرتا ہے اگلے دن ایک بڑے عظیم سانحے کی اطلاع اتی ہے - کبھی کوئٹہ کبھی پشاور ، پنڈی، لاہور ، کوہاٹ ، بنوں ، اور قبائیلی علاقے قریہ قریہ زخمی بہتا ہوا خون میرے ہم وطنوں کا ، میرے ہم نفسوں کا اس خون ریزی کو کون روکے گا یہ خونریزی کب رکے گی-

-- شھرِ قا تل میں لرز ا ں شر یف آ د می

دشتِ وحشت میں گرداں شریف آدمی

دردِ و حیر ت سے آ نكھوں كو ملتا رھا
ز یرِ تیغ ہا ئے یاراں شر یف آ د می

اپنے ہی خوں كے دھبو ں كو دھوتا رہا
بر سرِ قتل حیر ا ں شر یف آ د می

نقشِ قا تل كو رنگِ لھو رنگ كر
اپنے لا شے پہ رقصا ں شر یف آ د می

جسم گو ہیں رواں چھا ر سو شھر میں
آ د میت كو تر سا ں شر یف آ د می

ہر د ھن خونِ آ د م سے رنگین ہے
كس پہ كھولے زبا ں یا ں شریف آدمی

لا شہُ فكر و فن دوشِ جانِ مسعو داپنے

 گھر سے گر یز اں شریف آدمی ْْْ ْاکستان

Journey of life: In the name of Allah, the Beneficient (Rahma...

Journey of life: In the name of Allah, the Beneficient (Rahma...: In the name of Allah, the Beneficient ( Rahman ), the Merciful ( Raheem ).   The Real Guidance, study of the Qur'an ...

In the name of Allah, the Beneficient (Rahman), the Merciful (Raheem).   The Real Guidance, study of the Qur'an The Universal Guidance for Mankind. By Abida Rahmani   إِنَّ هَـذَا الْقُرْآنَ يِهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْراً كَبِيراً 17:9 () Verily this Qur'an is  guide to that which is most right (or stable), and gives the Glad Tidings to the Believers who work deeds of righteousness, that they shall have a magnificent reward; Qur'an is a book of universal guidance for the whole of mankind.. Any serious study of the Qur'an must include knowledge of Arabic since it is only by this means that we can approach an understanding of those verses which have been mistranslated due to tradition, prejudice, or lack of knowledge of established scientific facts. In approaching this book, therefore, it is crucial to have a mind prepared to judge the facts on their own merits.  Verses from the Qur'an And He has made subservient to you, from Himself, all that is in the heavens and the earth: in this, behold, are messages indeed for people who think! (45:13) And (remember) when Allah laid a charge on those who had received the Scripture (He said): Ye are to expound it to mankind and not to hide it.But they flung it behind their backs and bought thereby a little gain. Verily, evil is that which they have gained thereby. (3:187)   Surely We created man of the best stature. Then We reduced him to the lowest of the low, save those who believe and do good works, and theirs is a reward unfailing. (95:4-6) 1. INTRODUCTION The word Qur’an means ‘reading’, and the book of that name claims to be a universal book of guidance for the whole of mankind. The Qur’an consists of 114 chapters (suras). Each chapter (sura) is divided into a number of verses (ayats, see note 1). The first sura has seven verses and is the key to the Qur’an. The longest sura is the second sura. It has 286 verses and can be regarded as the summary of the Qur’an. The Qur’an is not a book of religion in the conventional sense of the word ‘religion’. It is, in reality, the book of ‘Nature’ to guide mankind to the way we must live on this planet with the least possible conflict, i.e. with balance and harmony, not only with the people of the world but also with the natural world. The Qur’an was sent down as a revelation to the Prophet Muhammad (SAws, or pbuh, -- through GabrielA1 (Jibreel). It was written down and compiled in the form of a book by the prophet during his lifetime without any alteration and the book (Al-Kitab) remains unspoilt since that time. As an additional safeguard it was also memorized by many people during the prophet’s lifetime.   The Qur’an claims, very clearly, that it is the Word of Allah and not the word of the prophet. The prophet’s position vis-à-vis the Qur’an is that the Word of Allah was uttered by the prophet when he was inspired with the revelation. So, in effect the Qur’an becomes the utterance or ‘the sayings’ of the prophet. Therefore, in this case only, one cannot make a distinction in this regard between the two - i.e. ‘the Word of Allah’ and ‘the sayings of the prophet’ – since they are one and the same. This is why Allah says in the Qur’an “follow the prophet”: in order that we should follow the Qur’an and practice the teachings of the Qur’an. However, the Qur’an warns us that if the prophet were to utter anything of his own, in his own words, and incorporate it into the Qur’an then he would be severely punished and no one would be able to save him.    The Qur’an declares that those who follow and practice the guidance given in the Qur’an will be called ‘Muslims’, which means those who submit to the Will of Allah, as given in the Qur’an; and their way of life is called ‘Islam’ meaning ‘peace’, i.e. living in full harmony with people of the world and also with the environment. The words ‘Islam’ and ‘Muslim’, therefore, have no sectarian connotation and will always remain universal in their implications. The Qur’an says very clearly that the names Islam and Muslim originated from the time of Prophet Ibrahim (Abraham) who was given the title of the Leader of Mankind.   The Qur’an names many other prophets, including Musa (Moses) and Isa (Jesus), who came after Ibrahim (Abraham), and the last prophet named is Prophet Muhammad, and as there would be no other prophet after him, he is also known as the Seal of the Prophets.   The universal message given by Allah is the Qur’an, and as far as the believers are concerned it is their duty to pass the message i.e. the Qur’an, to others (3:187). The Qur’an states however that there must be no compulsion in its implementation, and acceptance or rejection of the Qur’an must be based on free will. This is why the Qur’an classifies people into two groups: (i) ‘The believers’ (mumins) who submit to the guidance given in the Qur’an, and (ii) ‘the non-believers’ (kafirs) who do not regard the Qur’an as the Word of Allah and hence do not follow its guidance. Yet it does not mean that the latter are condemned, as the door is always open to become a believer. ‘Kafir’ is therefore not a derogatory word. The Qur’an also claims very strongly that the revelation that was given to Prophet Muhammad is nothing new at the same book (Al-Kitab) was given to all the prophets. But because of human interference, all other existing books containing the Word of Allah got mixed up with the words of the prophets and of others, and this is why The Qur’an came as the last revelation, intact with the Word of Allah alone. The main teachings given to the previous prophets are fully preserved in the Qur’an as the Qur’an claims that the same universal message was given to all the prophets. I have included a chapter on the Jewish scriptures and the Bible, in order to clarify their importance with reference to the Qur’an. One point must be clearly understood: the beauty (and unique reliability) of the Qur’an lies in the fact that in the case of any conflict or confusion arising from a translation of the Qur’an, one can always go back to the original Arabic words to check the validity of the translation. This is not possible with any other book of “religion” as the ‘originals’ of these books do not exist.     2. KNOWLEDGE OF ARABIC AND ITS IMPORTANCE   As the Qur'an was revealed in Arabic, the importance of the knowledge of Arabic cannot be over emphasized. Even if one does not know or understand Arabic it is useful to know a few facts about the Arabic language.   Arabic is a very scientific language and for those who are interested in a deeper understanding of the Qur'an, it would be useful to learn and understand the meaning of the Qur'an. There is no doubt that for a deeper understanding of the Qur'an knowledge of the Arabic language is absolutely essential.    For people without any knowledge of Arabic it is extremely vital to understand the concepts behind important Arabic words which cannot be translated into a single English word. A very good example is the word deen which is usually translated as ‘religion’ or mazhab-a concept which in no way conveys the significance of Deen. Often Arabic words have many different meanings, and to get a sensible meaning, one needs to look at the context in which the word appears in the verse.      Deen: Deen (Islam) is usually wrongly translated as religion or mazhab. According to the Qur'an Islam is deen, which means a code of life, a social system. The word mazhab has not been used anywhere in the Qur'an. It is, therefore, incorrect to define Islam as a religion or mazhab. Mazhab, in the literal sense, means a passage or path made by man, whereas deen is that code is law or system which comes from Allah alone. This is why there are so many different sects in mazhab, but none in deen. Deen revealed by Allah is universal in nature and there is no room for any sectarianism in it. Sects are made by man, not by Allah.   The root meaning behind deen carries various concepts, such as: ‘power, supremacy, ascendancy, sovereignty, lordship, dominion, law, constitution, mastery, government, realm, decision, definite outcome, reward and punishment. The word is also used in the sense of obedience, submission, allegiance. In the Qur'an this word is used in almost all the above meanings in as many as 79 verses.’3 so, why do we need deen? Allah says:   (2:213) Mankind was one community, and Allah sent (unto them) prophets as bearers of good tidings and as warners, and revealed therewith the Scripture with the truth that it might judge between mankind concerning that wherein they differed. And only those unto whom (the Scripture) was given differed concerning it, after clear proofs had come to them, through hatred of one another. And Allah by His will guided those who believed unto the truth of that concerning which they differed. Allah guideth whom He will unto a straight path.   The above verse makes the purpose of deen very clear: it is to unite human beings into one united nation...   BASIC RULES TO BE FOLLOWED IN THE STUDY OF THE QUR'AN   Apart from the concepts behind crucial Arabic words, it is also necessary to follow a very important rule for the study of the Qur'an. This is given in the following sura: (3:7) Allah has sent down this Book to you, (O Prophet!) which includes verses of two kinds. The first consists of those verses which have definite meaning (mohkamat) and constitute the foundation of Allah's Laws. The second kind is allegorical (mutashabihat). But those in whose hearts are perversity, they follow the part of it which is allegorical, seeking to mislead and seeking to give it their own interpretation.  But those well grounded in knowledge (ilm) say: "We believe in it, it is all from our Sustainer", but only men of understanding really heed.1  3.1 Verses which are clear and not subject to interpretation This refers to the verses which are very easy to understand and not subject to any interpretation. Basically, these are laws, some of which can only be implemented in a real Islamic state, while others, particularly the moral codes, can be used for the development of further laws as well as for personal codes. Here are some examples:  (4:135) O you who believe! Be staunch in justice, witnesses for Allah, even though it be against yourselves or your parents or your kindred, whether the case be of a rich man or a poor man, for Allah is nearer to both than you are. So follow not passion lest you lapse from truth and if you lapse or fall away, then lo! Allah is ever informed of what ye do.  (6:152) And approach not the wealth of the orphan save with that which is better, till he reach maturity. Give full measure and full weight, in justice. We task not any soul beyond its scope. And if ye give your word, do justice thereunto, even though it be (against) a kinsman; and fulfil the covenant of Allah. This He commanded you that haply ye may remember. The above verses are self-explanatory  3.2 Verses which are allegorical   Let us now look at the verses which are allegorical. The word 'allegorical' means describing one subject under the guise of another. In the present context this word applies to subjects of which we have no knowledge at present and therefore cannot explain their real meaning. People who have knowledge, accept their own limitations and say that, with the state of knowledge as it exists today, it is not possible to explain such verses. research, more and more verses will be understood in their true light. To understand these verses from the Qur'an a thorough linguistic knowledge, in itself, is not sufficient. What is needed, along with such a linguistic grounding, is a highly diversified knowledge of science. I am not suggesting for a moment that everybody should start studying all the various branches of science in order to understand the Qur'an. What I am saying is that with the progress of science nothing in the Qur'an will remain allegorical - or hidden -forever. The only thing we should be wary off is people trying to mislead by seeking to force their own interpretations. Dr. Maurice Bucaille, in his book The Bible, The Qur'an and Science quotes many examples of verses which had been previously mistranslated due to lack of scientific knowledge. Let me give a few examples from his book:  He translates verse 55:33 as: "O assembly of Jinns and Men, if you can penetrate regions of the heavens and the earth, then penetrate them! You will not penetrate them save with power".3 The verse is talking about the conquest of space, which although at its infancy, has become a reality now because of the powers of intelligence and ingenuity given to man. The verse also talks of the exploration of the depth of the earth. Two other verses describe the peculiar human reaction to space travel: confused sight as in drunkenness, and the feeling of being bewitched,-- and this is exactly what astronauts have experienced. The translation of the verses is as follows: (15:14,15) Even if We opened unto them a gate to Heaven and they were to continue ascending therein, they would say: our sight is confused as in drunkenness. Nay we are people bewitched.4 A very good example of allegorical verses is the verses which give the description of Paradise and Hell. The Qur'an -- notwithstanding very vivid physical imagery -- warns us that they are to be taken as analogies and parables. One must remember that whereas the straightforward verses constitute a code to be practiced in actual life, the allegorical verses will only open up their real meaning with the progress of scientific research as it continues to help us unravel the mysteries of Allah's creation. The Qur'an, in many of its verses, encourages research into Nature, in which there are great benefits for mankind. However, the benefits can only be obtained through hard work. Finally, it is essential to note that Allah says in several verses that He has made the Qur'an easy to remember, and this is proved by the fact that countless people in the past, as well as at present, have memorized the whole of the Qur'an. As far as the fundamental verses are concerned, they are easy to understand, and these are the verses which should guide one's life in the real world, so that strife and division in human beings can be eliminated. References: 2. The Bible The Qur'an and Science, by Dr. Maurice Bucaille.   4. EXPLANATION OF THE QUR'AN BY THE QUR'AN1,2   As discussed previously there are many verses in the Qur'an which are easy to understand and which should form the basis for our lives. When looking to understand the Qur'an further we should bear in mind that Allah says in many verses that He will explain the Qur'an. A few of these verses are quoted below:   75:19) And that behold, it will be for Us to explain it. (41:3) A Book, the signs which have been explained in detail as a Qur'an in Arabic for the people of knowledge to be a herald of glad tidings as well as a warning.   There are a number of points here: it is a Book which has been explained in detail and Allah is explaining it. Another important point is that it is for people of knowledge. Therefore, we must have the desire to understand the Qur'an by studying it, and thereby acquire knowledge with Allah's help.   (17:41) We have explained (things) in various (ways) in the Qur'an, in order that they may receive admonition, but it only increases their flight from the truth.   (17:89) And We have explained to mankind, in this Qur'an, every kind of similitude, yet the greater part of mankind refuse (to receive it) except with ingratitude [...]   (39:27) And verily We have coined for mankind in this Qur'an all kinds of similitudes, that perhaps they might reflect [...]   (18:54) We have explained in detail in this Qur'an, for the benefit of mankind, every kind of similitude, but man is in most things contentious.   (30:58) Verily, We have propounded for mankind in this Qur'an, every kind of parable [...]   (6: 65) Behold how many facets We give  to  these  signs,  so that they might understand the truth [...]   (7:52) [...] For indeed We did convey unto them a Book which We expounded with knowledge (ilm) -- a guidance (huda) and a grace (rahmat) for people who believe.   (6:114) Shall I seek other than Allah for judge when it is He who has revealed unto you (this) Book, fully explained [..?]   (2:219) [...] Thus Allah makes plain to you (His) revelations, which perhaps you may reflect. There are a lot many verses Quran related to this subject.   Since the Qur'an itself states that it has propounded all and every kind of similitude, has displayed its signs in various forms, has explained its signs in detail, and that it is based on knowledge and is for people of knowledge who reflect and think, the only conclusion we can reasonably come to is that the Qur'an explains itself, i.e. the Qur'an is self-explanatory. We, on our part, must receive it as Allah's word, and do our best to study and understand it.     The Book should be interpreted as it says, that is, through itself. This is the correct method, the method which the Qur'an specifies.   References: . 2. Translations of the quoted Qur'anic verses are based on M.Pickthall and Yusuf Ali.   5. UNDERSTANDING THE FIRST SURA: AL-FATIHA, THE KEY TO THE QUR'AN1   Let us see why this first sura, The Opening, containing only seven verses is the key to the Qur'an. The first verse is usually translated as:   (1:1) In the name of Allah, the Beneficent (Rahman), the Merciful (Raheem).   It begins with the name of Allah, Who is One and Unique. Here we cannot use God for Allah, as the word God means different things to different faiths (see chapter 2 for the Qur'anic use of the word Allah). In the above verse Allah is followed by two principal attributes: Rahman and Raheem. The word RahmanA5 in Arabic implies giver of benefits which are freely given such as air, water, energy from the sun in the form of heat and light without which sustenance is impossible; and the word RaheemA5 implies the bestower of mercy or benefits which can only be acquired by hard work and good deeds. Simply praying for Allah's mercy will not give these benefits.   The translation of the second verse is as follows:   (1:2) Praise (hamd) be to Allah, the Sustainer (Rabb) of the whole universe (alamin). The word Hamd means 'absolute praise' and 'absolute feeling of amazement', all directed towards Allah. Praise usually involves spontaneous appreciation of something which can be perceived through our senses. As far as Allah is concerned we can only appreciate the feeling of hamd by reflecting on the marvels of His Creation. The word rabb cannot be translated as Lord as this word does not convey the full concept. It should be translated as the Nourisher and the Sustainer. Thus the real translation should be:   "Absolute praise, absolute feeling of amazement all directed towards Allah, who is the Nourisher and Sustainer of the entire Universe."   (1:3) The Beneficent (Rahman), the Merciful (Raheem).   The third verse is a repetition of part of the first verse, reminding us once again, of the glorification of the two very important attributes of Allah. In fact it is one of the characteristics of the Qur'an to repeat and reinforce our understanding so that we do not forget. The usual translation of the fourth verse is: (please see also the corresponding explanation below) (1:4) Lord (Malek) of the Day of Judgement (Youmed-deen). Malek, 'the Sovereign', 'the Authority', 'the One Who is in control of all things', and Youmeddeen,'the age of the Deen', 'that age in which no power or individual will be able to oppress another human being'. The fifth verse is translated as: (1:5) Thee alone we obey; Thee alone we ask for help. "Only You we obey and are subservient to You, and it is only You we return for help". Obedience to Allah in reality means compliance with the laws contained in the Qur'an. It also implies that no one can intercede with Allah on our behalf, as it is to Him alone that we turn for help. When one utters this Ayat, he or she promises Allah that he or she will obey only Allah and ask for help from Him alone -- no 'pir' or 'faqir' (see chapter 9) is to be invoked after this commitment to Allah. After this commitment asking for help from others than Allah becomes Shirk (i.e. associating partners with Allah) which is strictly forbidden in Islam. The sixth verse is as follows: (1:6) Guide us on the straight path The 'straight path' (sira-tul-musta- qeem) is given in the Qur'an but treading on the right path or following Allah's guidance will require our own effort, as well as Allah's help and blessing The last verse is usually translated as: (1:7) The path of those Thou hast favoured; not (the path) of those who earn Thy anger, nor of those who go astray. We are anxious that at the end of the journey we should find favour with Allah. We earnestly hope that the path we tread should prove to be the path trodden by those on whom He hast bestowed His favours, those who have not incurred His displeasure, and those who have not gone astray. This sura forms the principal part of our prayer as it contains all the main components of prayer, i.e. to praise and thank Allah and to plead for His Mercy. For this reason the sura is also recited on many other occasions, as our supplication to the Almighty. It is important to remember that this sura gives a number of key words like Allah, rabb,rahman, raheem, deen etc. the implications of which need to be clearly understood individually as well as in the context of the verses themselves. The sura Fatiha is taken as the key to the Qur'an which opens up the whole of Allah's Deen and guidance in the rest of the Book. We must study this Book carefully and with an open mind. We must not be biased by our own opinion or by what others say. We must concentrate on what Allah has to say, and we will find that the Book will reveal itself to us as Allah Himself has promised. Like all worthwhile tasks it will be a slow process, but we can win by patience and perseverance; and of course with Allah's help -- as the first sura signifies most accurately. References: 1. Tafseer Al-Qur'an Bil Qur'an (Explanation of the Qur'an by the Qur'an): Lecture by Syed Mustafa Ali. Section based on the introductory part of the lecture. 6. BASIC TEACHINGS OF THE QUR'AN The most fundamental messages in the Qur'an which apply to all mankind are: belief, prayer, and good deeds. The verses which contain the above themes are among the most frequent in the Qur'an. In order of frequency the following divisions can be made: (i) Belief and good deeds (ii) Prayer and good deeds (iii) Prayer only Two important conclusions can be drawn from the above. 1. 'Belief' and 'good deeds' are absolutely the basic requirement in Islam. Numerous verses confirm this. To believe in Allah is the primary requirement, and in this sense we must also believe in Allah's revelations, His messengers and the Day of Judgement. (2:177) It is not righteousness that ye turn your faces towards East and West; but righteous is he who believeth in Allah and the Last Day and the angels and the Scripture and the prophets; and gives his wealth, for the love of Him, to kinsfolk and to orphans and the needy and the wayfarer and those who ask, and set slaves free; and is steadfast in prayer and invests in zakat. And those who keep their treaty when they make one and are patient in tribulation and adversity and time of stress. Such are they who are sincere. Such are the Allah-fearing (muttaqeen). 2. Prayer is important, but has little value on its own without the good deeds. As a matter of fact every good deed is an act of obedience to Allah (ibadat, see Section 11.2) and even the work we do to earn our living, as long it is done honestly, is ibadat. The following verses give weight to the above assertions: (4:95) Those of the believers who sit still, other than those who have a (disabling) hurt are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary.   (3:200) O ye who believe! Endure, out do all others in endurance, be ready, and observe your duty to Allah, in order that ye may succeed. (4:124) And whoso does good works, whether male or female, and he (or she) is a believer, such will enter paradise and not the least injustice will be done to them. (34:4) That He may reward those who believe and do good works. For them is a pardon and a rich provision.   The t Qur'an instructs us how to behave with family, friends, neighbours, relatives, acquaintances, and foreigners, as well as instructing us on our mode of living and gives a selection of verses on human rights. The Qur'an is the first charter of liberty ever given to mankind. It enjoins the Islamic Order (Deen) to protect these rights irrespective of cast, creed, colour, gender, occupation or any other arbitrary differentiation.   All the verses used in these sections are absolutely clear, without any ambiguity, and yet we concern ourselves more with the allegorical verses which we have no knowledge of.   Note Allah's Word on this:   (3:7) He it is who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations -- They are the substance of the Book -- and others (which are) allegorical. But those in whose hearts is doubt, they pursue that which is allegorical seeking (to cause) dissension, by seeking to explain it. None knows its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Sustainer; but only men of understanding really heed.   Basic teachings on behaviour and conduct1 Mutual contacts, conduct and attitude (4:86) When a (courteous) greetings is offered to you, meet it with a greeting still more courteous, or (at least) of equal courtesy. (24:61) Do it even if you enter your own houses. (24:27) Or you enter other houses. (25:63) Or even if an ignorant man addresses you. (4:94) Say not to anyone who offers you a salutation, "You are not a believer". (49:9) If two parties among the believers fall into a quarrel, make peace between them; but if one of them transgresses beyond bounds against the other, then you should fight against the party that transgresses until the other party complies with commands of Allah. But if the other party complies, make peace between them with justice, and be fair. (49:10) All believers are brothers to each other. (33:70) Always say what is directed to the Right (in a straightforward manner). (22:30) Shun the word that is false. (17:53) Say those things that are best. (31:19) Speak fair to the people. (31:19) Lower your voice and be moderate in your bearing. (6:152) Whenever you give words, do justice even though it be against a kinsman. (24:27) Enter not anyone's house without permission. (2:42) Cover not Truth with falsehood, nor conceal the Truth when you know what it is. (31:18) Turn not thy cheek away from men in scorn, and walk not in the earth exultantly; Allah loves not any man proud and boastful. (6:151) Come not near shameful deeds, whether open or secret. (7:33) Avoid shameful deeds. (23:3) Avoid vain talk and (28:55) Do not listen to vain talk. (25:72) Witness no falsehood. If you have to pass by futility, pass by it with honourable avoidance. (24:19) Do not spread scandal. (17:37) Walk not on earth with insolence, for you cannot rend the earth asunder, nor reach the mountains in height. (25:63) Walk on earth in humility. Back-biting, false accusation, jealousy, etc. (4:148) Evil must not be noised abroad in public speech except where injustice has been done. (49:11) Let not a folk deride a folk who may be better than they are. (9:79) No slandering and ridiculing. (49:12) Avoid suspicion as far as possible and spy not on each other, nor speak ill of each other behind their backs. (49:11) Do not defame or be sarcastic to each other. Call not each other by offensive nicknames. (24:4,23) Slander not chaste women. (4:54) Envy not mankind for what Allah has given them of His bounty. (24:12,15,16) Think of everybody as innocent till guilt is proved against him. (49:6) If a wicked person comes to you with any news, ascertain the truth. (4:112) If anyone earns a sin or a fault and throws it on to one who is innocent, he carries on himself both falsehood and a flagrant sin. Health, cleanliness, eating and drinking (2:247) Wisdom and health are better than abundant riches. (16:69 & 26:80) If you fall ill, seek cure in Allah's laws (9:108) Purity in body, mind and heart. (4:43 & 5:6) Cleanliness. (2:173; 5:3; 6:145; 16:115) Certain things such as pork and dead meat prohibited. (5:90, 91) Strong drinks and wine prohibited. (2:168) Eat of what is on earth, lawful and good. (7:31) Eat and drink but waste not by excess. Husband-wife, children, parents, relatives, friends and neighbours (30:31) "He created for you mates from among yourselves, that ye may dwell in tranquillity with them, and He has put love and mercy between your (hearts)". (25:74) "Wives and offspring be the comfort of our eyes". (2:187) Husband and wife should be like garments of each other. (6:151) Be good to your parents. (2:83) Treat with kindness your parents and kindred. (17: 23, 24) Do not rebuke your parents in their old age. (17:26) Give the kinsman his due, and the needy, and the wayfarer, and squander not (thy wealth) in wantonness. (4:36) Do good to neighbours whether relatives or not. (4:36) Do good to the companions by your side. Orphan and needy (93:9) Treat not the orphan with harshness. (6:152) Come not nigh to the property of the orphan except to improve it until he attains the age of full strength. (2:83) Treat with kindness those in need. (2:273) (Charity) is for those in need, who in Allah's cause, are restricted and cannot move about in the land, seeking. The ignorant men think because of their modesty, that they are free from want. You shall know them by their mark: they do not beg of men with importunity.   (2:263-264) Kind words and the covering of faults are better than charity followed by injury. Cancel not your charity by reminders of your generosity or by injury. Loans (2:275) Usury is forbidden. (2:282) Put in writing transactions involving future obligations. (2:280) If a debtor is in difficulty, grant him time till it is easy for him to repay. But if you remit it by way of charity, that is the best for you. (5:1; 62:5) Keep your promises and fulfil obligations. Miscellaneous (6:141; 17:26,27,29 & 25:67) Tie not your hand (like a niggard's) to your neck, nor stretch it forth to its utmost reach. (42:38) Dispose of your affairs by mutual consultation. (5:2) Help one another in acts of righteousness and piety, but not in sin and rancour. (6:70) Leave alone those who take their Deen to be mere play and amusement and are deceived by the life of this world. (4:140) When you hear the Signs of Allah held in defiance and ridicule, you are not to sit with them unless they turn to a different theme. (2:136,285; 3:84; 4:150,152) Make no distinctions between the prophets. (18:29 & 2:256) No compulsion in your Deen (code of life). (16:125) Invite all to the way of your Sustainer with wisdom and beautiful preaching: and argue with them in ways that are best and most gracious. (2:44) Do not enjoin right conduct on the people and forget to practise it yourself. (3:167) Never be hypocritical, saying with lips what is not in the heart. (5:100) Not equal are things that are bad and things that are good, even though the abundance of the bad may dazzle you. (31:20, 45:12,13) Conquests of the universe for the welfare of mankind. 6.2 Human rights2 (33:35) Equality of sexes. (Also many other verses where men and women are both mentioned) (46: 13, 19) Honour and respect is due only to that individual whose "deeds" qualify him for the distinction. (3:79) No one can enslave another human being in any form of slavery. (39:70) No one's fruits of labour will be denied or usurped or misappropriated. To every soul will be paid, in full, the earning of his "deeds" (16:90) Justice must be done to everyone. (4:58, 5:8) Judge between mankind justly. (6:152) And if ye give your word, do justice thereunto, even though it be (against) a kinsman. (6:152) Each individual (rather every living being) has a right to claim essential necessities of life from the social order. (16:90) Equity is not enough. It must be supplemented by charitable kindness also. (7:85; 17:35 & 6:152) Give full measure and weight, in justice. (2:286) The burden of one cannot be placed upon the shoulders of another. Also, no burden can be placed upon a soul greater than it can bear. (6:152 & 17:31) Each individual (rather, every living being) has a right to claim essential necessities of life from the social order. (2:188; 5:32; 6:152) Protection of life and property. (2:85) No one can be banished from his home. (24:2,4 & 33:59) Protection of chastity. (7:32) Appreciation of beauty. Aesthetic taste. (2: 256; 9:6; 10:99; 16:106, 125 & 18:29) Religious Freedom. (4:148) The right of complaint for the oppressed to seek redress of his grievances. (4:148) Protection against malevolent scandal and libel. (24:12) The accused to be considered innocent unless proved guilty. (6:165) Personal responsibility. (17:34) Fulfilment of all promises, engagement and obligations. (2: 205) Protection of crops and progeny. (2:217, 3:99) No one can be obstructed from the path of Allah. (17:20) Allah's free bounties must not be withheld or closed to anyone. (30:22) Differences in colours and languages are signs of Allah. They must not be exploited for the disunity   THE PROPHETS AND THEIR REVELATIONS  The last of the Revealed books (the Holy Qur'an) gave a straight verdict on humanity's present disintegrated form, in fact, on the reality of Religion, by declaring that customs and rituals are one thing but the FUNDAMENTAL REALITY another. 'O ye human beings! We have appointed for each people an outward semblance of its worship of God and obedience to His Law, which it is following, but the Fundamental Law is the same for everybody (and it is unity). Thus, the people should not dispute with you on the Fundamental Law. You assemble the entire mankind on one point by inviting them to One God, and through this Tauheed unite the whole world. Verily, in establishing this unity between world communities you are on the Right Course'.(22:67).   This shows that creation of conflict over God's Law by disputing over rituals means abdicating the straight path and Religion.1   Thus, the basic message of all the prophets from Allah was to further the unity of mankind, along with guidance on how human beings should live in this world in order to bring peace and security, and hence ensure our survival and stability. This was the substance of the great news which the prophets received from the Almighty, and this is the essence of true prophet hood. This, too, is the supreme knowledge and information, the greatest of revelations and disclosures. The Prophets taught Man the proper way to live on the earth; they showed him the path to collective survival and stated the principles determining the rise and fall of nations. They demonstrated the Divine Administration’s complete sense of justice, and evaluated punishment in this world and recompense in the Hereafter. They explained what the individual's conduct should be; they put their people on the right path and ensured their stability and survival for centuries to come, and they demonstrated how non-believers would meet their end. This was the Deen they brought, and it was the Deen (course of action) which God wanted mankind to adopt.   Thus, it is Man's correct course of conduct in the world which, in fact, is his 'religion', and it is his bounden duty to comprehend the Immutable Law which governs the rise and fall of nations. The knowledge of this alone constitutes the science of religions and it is this course which is everybody's most urgent need. No prophet carved out a contrary course, a new Faith or a different religion. Each came with essentially one message. That message was the Divine Law. Humanity's failure to follow that Law resulted in their periodic destruction. Subsequent generations mistook the exteriors and procedures which were only devices – or method – for following the Divine Law, as the fundamentals of the Deen; they accepted subsidiaries as the fundamental code and ignored the basic reality, becoming entirely concerned with the superficial and the conventional. People unduly exaggerated in the display of personal devotion and deference to their leaders, attaching increasing importance to the commandments of their own liking. They considered it a slant against their traditions and honour to give up the rituals of one prophet and enter the fold of a new one. Then, instead of following, through the prophets, the Divine Law and taking this Law as the true source of knowledge, they lined up on sectarian grounds behind the various prophets, thus becoming partisan. Instead of believing and submitting to the will of God and thereby becoming true Muslims they became Jews, Buddhists, Christians and Hindus. They considered it part-and-parcel of the Deen merely to heap praises on the prophets and idolise them in their activities. In this way, Religion came to denote only a few useless rituals and baseless customs; its significance completely disappeared.2   Adam   The first man created by God - according to the Scriptures - is Adam. God also created a wife for Adam, and the whole of humanity is supposed to have descended from them. Adam is also regarded as the first prophet as he received guidance in the form of revelation from God after he and his wife were evicted from Paradise for disobedience to His command. This traditional interpretation, that humanity, as we see today, descended from Adam and his wife, is untenable for biological and other reasons. Therefore, we have to look for an allegorical interpretation. The one used by Parwez 3 appears to fit very well with the story described in the Qur'an in verses 2:30-39. In this story, Adam stands for Man and his wife for Woman, the angels (Malaika) for the forces of nature, Iblees or Shaitan (Devil) for baser human desires.   Man was given autonomy and free will, unlike the forces of nature which do not have any independent will and, therefore, have to be subservient to Allah. Although nothing in 'nature' obeys Man, he can obviously learn to channel its workings to his advantage. When Man was made to settle on earth at first his needs were very limited and the means of subsistence plentiful. However, the baser instincts of Man eventually got the better of him. Driven by selfishness, human beings began to live according to their own self-made systems. As a result, they lost their blissful life. Humanity was split into different races, tribes and nations, with enmity amongst them. When man lost his blissful life, he was told:   (7:35) O children of Adam! If messengers of your own come unto you, who narrate unto you My revelations, then whosoever refraineth from evil and amendeth – there shall no fear come upon them neither shall they grieve.   (20:124) But he who turneth away from remembrance of Me, his will be a narrow life, and I shall bring him blind to the assembly on the Day of Resurrection.   Prophets named in the Qur'an   The Qur'an mentions the following prophets (messengers) by name: Adam (Adam), Nuh (Noah), Ibrahim (Abraham), Ishmael (Ishmael), Ishaq (Isaac), Lut (Lot), Yakub (Jacob), Yusuf (Joseph), Musa (Moses), Harun (Arron), Dawud (David), Sulaiman (Soloman), Illyas (Elijah), Alyasa (Elisha), Yunus (Johana), Ayyub (Job), Zakariya (Zackaray), Yahya (John), Isa (Jesus), Idris (Enoch), Hud, Dhul Kifl (Ezekiel), Shuaib, Salih, Luqman and Muhammad (Muhammad).   The Qur'an also states that apart from the prophets mentioned above, Allah sent many other prophets whose names are not mentioned in the Qur'an.   (40: 78) Verily we sent messengers before thee, among them those of whom We have told thee, and some of them We have not told thee; and it was not given to any messenger that he should bring a portent save by Allah's leave, but when Allah's commandment cometh (the cause) is judged aright, and the followers of vanity will then be lost.   Noah Noah follows Adam in the line of the prophets mentioned in the Qur'an. The most important event that took place during the time of Noah is the Flood. The following comments on 'the Flood' are from Dr. Maurice Bucaille's book, The Bible The Qur'an and Science.   The Qur'an gives a general version which is different from that contained in the Bible and does not give rise to any criticisms from a historical point of view […] It does not provide a continuous narration of the Flood. Numerous Suras talk of the punishment inflicted upon Noah's people. The most complete account of this is in Sura 11, verses 25 to 49. Sura 71 which bears Noah's name, describes above all Noah's preaching, as do verses 105 to 115, Sura 26. Before going into the actual course taken by the events, we must consider the Flood as described in the Qur'an by relating it to the general context of punishment God inflicted on communities guilty of gravely infringing His commandments. […] Whereas the Bible describes a universal Flood intended to punish ungodly humanity as a whole, the Qur'an, in contrast, mentions several punishments inflicted on certain specifically defined communities.4   Abraham The Qur'an contains a large number of verses on Abraham, and I start with a few:   (2:124) And (remember) when his Sustainer tried Abraham with (His) commands, and he fulfilled them, He said: Lo! I have appointed thee a leader for mankind. (Abraham said): And of my offspring (will there be leaders)? He said: My covenant includeth not wrong-doers.   (37:100-110) O my Sustainer! Vouchsafe me of the righteous. So We gave him tidings of a gentle son. And when (his son) was old enough to walk with him, (Abraham said) O my dear son, I have seen a dream that I must sacrifice thee. So look, what thinkest thou? He said: O my father! Do that which thou art commanded. Allah willing, thou shalt find me of the steadfast. Then when they had both surrendered (to Allah), and he had put his forehead down, We called unto him: O Abraham! Thou hast already fulfilled the vision. Lo! thus do We reward the good. Lo! that verily was a clear test.   Then We redeemed him with a tremendous (azim) sacrifice, and left him thus to be remembered among later generations. Peace be unto Abraham. Thus do we reward the good.   The word 'azim' means 'tremendous' or 'mighty'. Thus, it is highly improbable that this sacrifice refers to the ram which Abraham found and slaughtered in place of Isaac (Ishaq) (see Genesis 22:13; also chapter 18 below). The following two verses state clearly the duty or the responsibility which both Abraham and Ishmael were to undertake, in view of their total submission to the Will of Allah. The tremendous sacrifice asked for by Allah is that both should work for the cause of Allah. Unfortunately, Muslims believe the Biblical story, involving a ram, and think that they will be able to redeem themselves by sacrificing millions of animals at the end of Hajj (pilgrimage) . By ignoring the Qur'an, they fail to realise that the real sacrifice required by Allah from the believers is to work for the cause of Allah, steadfastly.   (2:125) And when We made the House (at Mecca) a resort for mankind and a sanctuary, (saying): Take as your place of worship the place where Abraham stood (to pray). And We imposed a duty upon Abraham and Ishmael, (saying): Purify My House for those who go round and those who meditate therein and those who bow down and prostrate themselves (in worship).   (2:127,128) And Abraham and Ishmael were raising the foundations of the House, (Abraham prayed): Our Sustainer! Accept from us (this duty). Lo! Thou, only Thou, art the Hearer, the Knower. Our Sustainer! make us submissive unto Thee and our seed a nation submissive unto Thee, and show us our ways of worship, and relent towards us. Lo! Thou, only Thou, art the Relenting, the Merciful.   (22:27) And proclaim unto mankind the Pilgrimage. They will come unto thee on foot and on every lean camel; they will come from every deep ravine.   (19:54) And make mention of Ishmael in this Scripture. Lo! he was a keeper of his promise, and he was a messenger (of Allah), a Prophet. To fulfil his obligations Abraham settled some of his family near the Kaba.   (14:37) O our Sustainer! I have made some of my offspring to dwell in a valley without cultivation, by the Sacred House in order, O our Sustainer, that they may establish regular prayer: So fill the hearts of some among men with love towards them, and feed them with fruits in order that they may be thankful. Abraham was further blessed by another son in his old age as shown in the following verse.   (37:112,113) And We gave him tidings of the birth of Isaac, a prophet of the righteous. And We blessed him and Isaac. And of their seed are some who do good, and some who plainly wrong themselves. We also see from the Qur'an that with Abraham some important landmarks of 'Islam' took place. He was instructed to build the House of Allah (Kaba) with his son Ishmael, and to introduce the religious practices such as Prayer (Salat), Fasting, Pilgrimage (Hajj), and Zakat. In fact all our main religious practices originated with Abraham. The belief in Allah alone, Who has no partner, remained the primary condition of Faith, and the code of life ('religion' in the comprehensive sense) to be practised by mankind was given the name Islam.   The meaning of the word Islam is 'submission' and 'peace' - 'submission' in the positive sense of committing oneself 'to live in peace' by bringing one's likes and dislikes and behaviour in harmony with the Divine Will. A Muslim is one who surrenders himself to Allah. Thus, the terms Islam and Muslim both originate from the very first contact of God with Man, and predate Muhammad by many centuries.   (3:19) With Allah the Deen is Al-Islam[... ]   (3:67) Abraham was not a Jew, nor yet a Christian; but he was an upright man who had surrendered (to Allah), and he was not of the idolaters.   (2:130,131) And who forsaketh the religion of Abraham save him who befooleth himself? Verily, We chose him in the world and lo! in the Hereafter he is among the righteous. When his Sustainer said unto him: Surrender! he said I have surrendered to the Sustainer of the Worlds.   (22:78) And strive for Allah with the endeavour which is His right. He hath chosen you and hath not laid upon you in religion [this code of life] any hardship; the faith of your father Abraham (is yours). He hath named you Muslims (those who have surrendered) of old time and in this (Scripture), that the messenger may be a witness against you, and that ye may be a witness against Mankind. So establish worship, and invest in Zakat, and hold fast to Allah. He is your Protecting Friend. A blessed Patron and a blessed Helper!   It should be borne in mind that the traditional use of the terms 'Islam' and 'Muslim' for the followers of the Prophet Muhammad is a contradiction with the Qur'an. Both these terms are universal in connotation and are meant for the whole of Mankind through all the ages of the history. Thus according to the Qur'an, Allah's reward is not reserved for any particular group or 'denomination' but is open to anyone who consciously accepts the oneness of Allah, surrenders himself to his Will, and by living righteously gives practical effect to this attitude.   (2:62) Those who believe (in that which is revealed unto thee Muhammad) and those who are Jews, and Christians and Sabians -- whoever believeth in Allah and the Last Day and do righteous deeds - their reward is with their Sustainer, and there shall no fear come upon them and neither shall they grieve The Sabians are a monotheistic religious group which to this day can be found in Iraq.   (2:111,112) And they say: None entereth Paradise unless he be a Jew or a Christian. These are their own desires. Say: bring your proof (of what you state) if ye are truthful. Nay, but whosoever surrendereth his purpose to Allah while doing good, his reward is with his Sustainer; and there shall no fear come upon them, neither shall they grieve.   Islam, therefore, is a continuation of original code of life (deen) as established by the first prophet. All succeeding prophets preached the same code of life (deen). From Abraham came a long line of prophets through his two sons, Ishmael (Ishmael) and Isaac (Ishaq). Ishmael was the progenitor of the Arab peoples and Muhammad was among his descendants. From Isaac came a number of prophets, including his son Jacob (Yakub), his grandson Joseph (Yusuf), Moses (Musa), David (Dawud), Solomon (Sulaiman), John the Baptist (Yahya) and Jesus (Isa).   (2:132-134) The same did Abraham enjoin upon his sons and also Jacob, (saying): O my sons! Lo! Allah hath chosen for you the (true) religion [this code of life]; therefore die not save as men who have surrendered (unto Him). Or were ye present when death came to Jacob, when he said to his sons: What will ye worship after me? They said:   We will worship thy God, the God of thy fathers Abraham and Ishmael and Isaac, One God, and unto Him we have surrendered. Those are a people who have passed away.   Theirs is that which they earned, and yours is that which ye earn. And ye will not be asked of what they used to do.   (2:136) Say (O Muslims): We believe in Allah and that which is revealed unto us and that which was revealed unto Abraham and Ishmael, and Isaac, and Jacob, and the tribes, and that which Moses and Jesus received, and that which the prophets received from their Sustainer. We make no distinction between them, and unto Him we have surrendered.   Moses The Qur'an not only goes into great details about the life story of Moses but also about the history of the Jewish people. However, the historical content is not so much stating history chronologically as emphasising again and again to mankind that Allah favours only those who do not deviate from the guidance given by Allah, through His prophets. There is no such thing as a favoured nation, as the Israelis think of themselves even to this day. To gain Allah's favour it is absolutely essential to follow His guidance and live accordingly.   The real history of the Jewish people starts with Isaac, but it is from the time of arrival of Joseph and his family in Egypt that we begin to see things more clearly. The Qur'an is characteristically not concerned with dates but rather with the moral side of the story of Joseph (Yusuf) which is beautifully illustrated and occupies the whole of Sura 12.   At the time of Moses the Jewish people were obviously well established in Egypt, and were certainly being persecuted, but the Qur'an does not elaborate on the period that elapses between the time of Joseph and the arrival of Moses. Instead, it goes into great detail about the sort of persecution the Jewish people were undergoing and how Allah - through the Prophet Moses - saved the Jewish people by taking them out of Egypt, destroying Pharaoh and his people at the same time. The story of Moses is a beautiful example of the way the Almighty carries out His plan in the face of overwhelming odds. This story has great similarity with the Biblical story of Exodus with one fundamental difference: that the body of the drowning Pharaoh was saved by the Will of Allah from destruction to become a sign for humanity. As stated clearly in the Qur'an:   (10:90, 91) And we brought the Children of Israel across the sea, and Pharaoh with his hosts pursued them in rebellion and transgression till, when the (fate of) drowning overtook him, he exclaimed: I believe that there is no God save Him in Whom the Children of Israel believe, and I am of those who surrender (unto Him). What! Now! When hitherto thou hast rebelled and been of the wrong-doers? But this day We save thee in thy body that thou mayest be a sign for those after thee. Lo! most mankind are heedless of Our signs.   According to the Qur'an Moses received the Message from Allah directly. The major part of Sura 20 is an exchange between him and Allah. The Qur'an also mentions that the Jews were originally the chosen people of Allah, but they broke their Covenant with Allah several times and were eventually cursed. A good example of this is when Moses was called to the mountains for 40 days to receive the Tablets inscribed with commandments from Allah.   While Moses was away his people became bored, making a golden calf by melting their jewellery, which they then began to worship. They did this while ignoring all pleas from Aron (Harun), the brother of Moses. When Moses returned and found that his people had resorted to idolatry he became very angry. He chastised them for their lapse, but eventually asked for forgiveness from Allah on their behalf. This time, as well as on many other occasions, Allah forgave them.   (7:148-150) And of the folk of Moses, after (he had left them), chose a calf (for worship), (made) out of their ornaments, of saffron hue, which gave a lowing sound.   Saw they not that it spake not unto them nor guided them to any way? They chose it, and became wrong-doers. And when they feared the consequences thereof and saw that they had gone astray, they said: Unless our Sustainer have mercy on us, we verily are the lost. And when Moses returned unto his people, angry and grieved, he said:   Evil is that (course) which ye took after I had left you. Would ye hasten on the judgement of your Sustainer? And he cast down the tablets, and seized his brother by the head, dragging him toward him. He said: Son of my mother! the folk did judge me weak and almost killed me. Oh, make not mine enemies to triumph over me and place not me among the evil doers!   (7:152-156) Lo, those who chose the calf (for worship), terror and humiliation from their Sustainer will come upon them in the life of the world. Thus do we requite those who invent a lie. But those who do ill deeds and afterward repent and believe -- lo! For them, afterward, Allah is Forgiving, Merciful. Then, when the anger of Moses abated, he took up the tablets, and in their inscription there was guidance and mercy for all those who fear their Sustainer. And Moses chose of his people seventy men for Our appointed meeting place and, when the trembling came on them, he said: O my Sustainer! If You had willed, You could have destroyed them long before, and me with them. Will You destroy us for that which the ignorant among us did? It is but Your trial (of us). You send astray whom You will and guide whom You will. You are our Protecting Friend, therefore, forgive us and have mercy on us, You are the Best of all who show forgiveness. And ordain for us in this world that which is good, and in the Hereafter (that which is good). We have repented to you. Allah said: My retribution befalls whomsoever I will and, and My mercy embraces all things, therefore I shall ordain it for those who ward off (evil) and invest in Zakat, and those who believe in Our revelations.   Eventually Allah withdrew all favours from the Israelis because of the constant breaking of their Covenant with Allah. The following verses which are typical of the many similar verses, give the reasons for withdrawal of Allah's favour from the Jewish people.   (5:12,13) Allah made a Covenant of old with the Children of Israel and We raised among them twelve chieftains, and Allah said: Lo! I am with you. If ye establish worship and invest in Zakat, and believe in My messengers and support them, and lend unto Allah a goodly loan, surely I shall remit your sins, and surely I shall bring you into gardens underneath which rivers flow. Whoso among you disbelieveth after this will go astray from a plain road. And because of their breaking their covenant, We have cursed them and made hard their hearts, they change words from their context and forget a part of that whereof they were admonished. Thou wilt not cease to discover treachery from all save a few of them. But bear with them and pardon them. Lo! Allah loveth the kindly.   (4:161) And of their taking usury when they were forbidden it, and of their devouring people's wealth by false pretences. We have prepared for those of them who disbelieve a painful doom.   (5:66) If they had observed the Torah and the Gospel (Injil) and that which was revealed unto them from their Sustainer, they would surely have been nourished from above them and from beneath their feet. Among them are people who are moderate, but many of them are of evil conduct.   It was during the time of Solomon that the Jewish people attained their greatest prosperity after which they disintegrated, and to this day they would have remained so but for the creation of Israel with the tacit backing of the UK and the USA. The present conflict in Palestine is unlikely to be resolved unless there is some compromise from the Israeli side. This is unlikely to happen if one looks at some of the Mosaic laws (see section 18.5 iii). By taking advantage of its strong position (see also chapter 12, section 12.2.i , 4th paragraph), Israel, with U.S. backing, is driving the Palestinians into virtual slavery. In the long run this will bring the Israelis down, for simply going against the laws of Allah.   Jesus   Jesus was sent not only to reform the Jewish people from their deviation from the path of Allah but also to bring back the universal message of the unity of mankind and this particular feature of his preaching made the Jewish people antagonistic to Jesus. It was their firm belief that they were the favoured people of Allah and that their Scripture, the Torah, confirmed it.   Allah sent the Gospel (Injil) through Jesus to put mankind back on the true path. The writings we have which appeared from 70 (C.E. Christian Era) onwards were based on oral traditions and were written by several people at different periods of time. Enevitably, given their distance in time from the real Jesus, the personal bias of each writer came into their writings. Many works with many countless contradictions between them were in circulation.   Eventually, four works from this number were arbitrarily canonised, which today are known as the Gospels. These four works are certainly not the same Gospel (Injil) of Jesus as mentioned in the Qur'an.   Modern biblical scholars are also of the opinion that Matthew, Mark, Luke and John are not the authors of the four Gospels but rather titles attributed to compilations of diverse materials already collected by others. Obviously, the possibility clearly exists that in the process of compiling these doubtful works, ideas directly repugnant to the preaching of Jesus entered the text (see chapter 18). The so-called Gospels contain many contradictions, one prime example being the purported ascension of Jesus. Neither 'Matthew' nor 'John' speak of Jesus' ascension. 'Luke' mentions the ascension with reference to time, whereas 'Mark' does not give any clue as to when this occurrence was supposed to have happened.   Considered literally, the birth of Jesus without his mother Mary having had any physical relationship with a man appears to be a miracle. However, to explain further we need to consider the circumstances in which Mary grew up. From her very childhood she was living in a sanctuary under the guardianship of Zacharias (3:37). Below, I quote from The Holy Qur'an by Maulana Muhammad Ali, who in his commentary on his translation, says the following:   'Verse 3:45 clearly gives her news of the birth of a child and therefore the particular incident referred to in 3:44 is the incident of her marriage. The casting of lots and the contention as to who would have her in his charge could not mean anything but her charge as a wife. Lots were evidently cast because as a child she had been dedicated to the sanctuary (temple), and it is now by a lot only that she could be given away in marriage.6   'Thus in verse (3:45) quoted below, when she was given the good news of a son being born to her, she was perhaps not informed that her marriage had been decided. Hence, she says that man had not touched her yet. And she was told in reply, 'Even so'; i.e., the child will be born by Allah bringing about the circumstances which result in the birth of a child. The words do not show that she would conceive out of the ordinary course of nature. Nor do the words that follow prove anything beyond the simple fact that Mary must give birth to a son in accordance with the prophecy. The whole of creation is brought about, we are told again and again, by the divine word Kun (Be), yet no one supposes that creation is not brought about according to the laws of nature.7   (3:45-47) (And remember) when the angels said: O Mary! Lo! Allah giveth thee glad tidings of a word from Him, whose name is the Messiah, Jesus, son of Mary, illustrious in the world and the Hereafter, and one of those brought near (unto Allah).   He will speak unto mankind in his cradle and in his manhood, and he is of the righteous. She said: O my Sustainer! How can I have a son when no man has ever touched me? (The angel) answered: Thus it is: Allah creates what He wills: when He wills a thing to be, He but says unto it, 'Be' -- and it is. 'It is remarkable that the Qur'an makes no mention at all of Mary's husband, and in this respect, these circumstances bear a strong resemblance to those connected with Moses' birth, for there, too, no mention at all is made of Moses' father. The mere fact, therefore, that there is no mention of Jesus' father is not sufficient to show that Jesus had no father.'8   Note: 'Speak unto mankind from cradle' could be an allegorical way of saying that Jesus would preach from an early age (see also 19:29-34). As far as his birth is concerned, the verses remain allegorical as with our present state of knowledge we cannot fully explain them. The following verses fall into the same category:   (3:48, 49) And He will teach him the Scripture and wisdom, and the Torah and the Gospel (Injil). And will make him a messenger unto the children of Israel, (saying) Lo! I come unto you with a sign from your Sustainer. Lo! I fashion for you out of clay the likeness of a bird, and I breathe into it and it is a bird, by Allah's leave. I heal him who was born blind, and the leper, and I raise the dead, by Allah's leave. And I announce unto you what ye eat and what ye store up in your houses. Lo! herein veril. Therefore Quran is a living miracle of Prophet Muhammad (SAWS) who was born 570 years after Jesus (Eisa AS). The Jews and Christians were waiting for the last prophet. However when they learned that the last prophet belongs to  Bani Ismail, they turned against him. After migration to Madina the Jews gave a harsh and tough time to him and were involved in lots of conspiracies and mischief. Although they were aware of the scriptures and books and they surely knew that he is the last and the seal of prophets, still they did not believe in animosity. Quran is safe from any change after 1400 years, it is the same as revealed to prophet (SAWS) and guidance to whole mankind.