kuraaan

is lekh mein sandarbh ya sootr naheen diye gaye hain. krupaya vishvasaneeya sootron ke sandarbh jodkar is lekh mein sudhaar karein. bina sootron ki saamagri ko hataaya ja sakta hai. (September 2014)

kuraan (arabi : اaaلaaقaaرaaآaaن al-kur-aan) islaam ki pavitratam pustak hai aur islaam ki neenv hai. ise parameshvar (Allah) ne devadoot (frishte) jibraael dvaara hajrat muhammad ko sunaaya tha. musalmaanon ka maanana hain ki kuraan hi Allah ki bheji antim aur sarvochch pustak hai.

kuraan ka aavaran prushth

islaam ki maanyataaon ke anusaar kuraan ka Allah ke doot jibreel (jise isaaiyat mein gaibriyl kehte hain) dvaara muhammad saahab ko san 610 se san 632 mein unki mrutyu tak khulaasa kiya gaya tha. haalaaainki aarambh mein iska prasaar maukhik roop se hua par paigambar muhammad ki mrutyu ke baad san 633 mein ise pehli baar likha gaya tha aur san 653 mein ise maanakeekrut kar iski pratiyaan islaami saamraajya mein vitrit ki gain thi. musalmaanon ka maanana hai ki ishvar dvaara bheje gaye pavitra sandeshon ke sabse aakhiri sandesh Quraan mein likhe gaye hain. in sandeshon ka shubhaarambh aadam se hua tha. aadam islaami (aur yahoodi tatha isaai) maanyataaon mein sabse pehla nabi (paigambar ya payambar) tha aur iski tulana hindu dharm ke manu se ek seema tak ki ja sakti hai. jis prakaar se hindu dharm mein manu ki santaanon ko maanav kaha gaya hai vaise hi islaam mein aadam ki santaanon ko aadam ya aadmi kaha jaata hai. aadam ko isaaiyat mein Adam kehte hain.

ekeshvaravaad, dhaarmik aadesh, svarg, narak, ‎a‎adhairya, dharm paraayanata (takva) ke vishay aise hain jo baarambaar doharaae gaye. kuraaan ne apne samay mein ek seedhe saadhe, nek vyaapaari vyaktiyon ko, jo apne ‎aparivaar mein ek bharpoor jeevan gujaar raha tha, vishv ki do mahaan shaktiyon ‎a‎(roman tatha Irani) ke samaksh khada kar diya. keval yahi naheen ‎ausane registaan ke anapadh logon ko aisa sabhya bana diya ki poore vishv par ‎ais sabhyata ki chhaap se saikadon varshon baad bhi iske chinh milte hain. ‎akuraaan ne yudhd, shaanti, raajya sanchaalan ibaadat, parivaar ke ve aadarsh prastut ‎akiye jiska maanav samaaj mein aaj prabhaav hai. musalmaanon ke anusaar kuraaan mein diye gaye gyaan se ye saabit hota hai ki muhammad saahab ek nabi the.

kuraan shabd ka pratham ullekh swayam Quraan mein hi milta hai, jahaaain iska arth hai - usane padha, ya usane uchchaara. yeh shabd iske Syriai samaanaantar kuriyna ka arth leta hai jiska arth hota hai granthon ko padhna. haalaaainki paashchaatya jaankaar isko Syriai shabd se jodte hain, adhikaansh musalmaanon ka maanana hai ki iska mool kura shabd hi hai. par chaahe jo ho muhammad saahab ke janmadin ke samay hi yeh ek arabi shabd ban gaya tha.

swayam Quraan mein is shabd ka koi 70 baar ullekh hua hai. iske atirikt bhi Quraan ke kai naam hain. ise al furakaan (kasauti), al hikm: (buddhimta), dhikr (yaad) aur mashahaf (likha hua) jaise naamon se bhi sambodhit kiya gaya hai.

kuraan mein kul 114 adhyaaya hain jinhein soora kehte hain. bahuvachan mein inhein soorat kehte hain. yaani 15vein adhyaaya ko soorat 15 kaheinge. har adhyaaya mein kuchh shlok hain jinhein aayat kehte hain. ‎akuraaan ki 6,666 aayaton mein se (kuchh ke anusaar 6,238) abhi tak 1,000 aayatein vaigyaanik tathyon par bahas karti hain.

aitihaasik roop se yeh siddh ho chuka hai ki is dharati par upasthit har kuraan ki prati vahi mool prati ka pratiroop hai jo hajrat muhammad (sall.) ‎apar avatarit hui thi. jise is par vishvaas na ho vah kabhi bhi is ki jaanch ‎akar sakta hai. dharati ke kisi bhi bhoo bhaag se kuraan leejiye aur use ‎apraacheen yug ki un pratiyon se mila kar jaanch kar leejiye jo ab tak ‎asurakshit rakhi hain. truteeya khleefa hajrat usmaan (raji.) ne apne satta samay ‎amein hajrat si¬addeeke Akbar (raji.) dvaara sankalit kuraaan ki 9 pratiyaan taiyaar ‎akarake kai deshon mein bheji thi unamein se do kuraan ki pratiyaan abhi bhi poorn ‎asurakshit hain. ek taashaknd mein aur doosari Turkey mein upasthit hai. yeh 1500 varsh ‎apuraani hain, iski bhi jaanch vaigyaanik roop se kaaraai ja sakti hai. fir yeh ‎abhi etihaasik roop se pramaanit hai ki is pustak mein ek maatra ka bhi ‎aantar hajrat muhammad (sall.) ke samay se ab tak naheen aaya hai.

is aaranbhik vichaar ke baad yeh samajh lein ki kuraan ke anusaar is dharati par manushya ki kya sthiti hai?‎

Allah ne is dharati par manushya ko apna pratihaari (khleefa) ‎abanaakar bheja hai. bhejane se poorv usane har vyakti ko theek-theek samjha diya ‎atha ki ve thode samay ke liye dharati par ja rahe hain, uske baad unhein uske ‎apaas laut kar aana hai. jahaaain use apne un kaaryon ka achha ya bura badla ‎amilega jo usane dharati par kiye. ‎

is dharati par manushya ko kaarya karne ki svatantrata hai. dharati ke ‎asaadhanon ko upayog karne ki chhoot hai. achhe aur bure kaarya ko karne par use ‎ataktaal koi dand ya puraskaar naheen hai. kintu is svatantrata ke saath ishvar ne ‎adharati par base manushyon ko theek us roop mein jeevan gujaarane ke liye ishvareeya ‎aaadeshon ke pahunchaane ka prabandh kiya aur dharati ke har bhaag mein usane apne ‎adoot (paigmbar) bheje, jinhonne manushyon tak ishvar ka sandesh bheja. kaha jaata ‎ahai ki aise ishadooton ki sankhya 1,84,000 ke lagbhag rahi. is silsile ki ‎aantim kadi hajrat muhammad (sall.) the. Quraan ke anusaar unke (sall.) ke baad ab koi ‎adoot naheen aaega kintu hajrat isa (alai.) apne jeevan ke shesh varsh is ‎adharati par pun: gujaareinge. musalmaanon ka yeh bhi maanana ishvar ki antim pustak (kuraan) aapke haath mein hai koi ‎aaur ishvareeya pustak ab naheen aaegi.

hajaaron varshon tak nirantar aane vaale paigmbaron ka chaahe ve dharati ke ‎akisi bhi bhaag mein avatarit hue hon, unka sandesh ek tha, unka lakshya ek ‎atha, ishvareeya aadesh ke anusaar manushyon ko jeena sikhaana. hajaaron varshon ka ‎asamaya beetane ke kaaran ishvareeya aadeshon mein manushya apne vichaar, apni ‎asuvidha jod kar naya dharm bana lete aur mool dharm ko vikrut kar ek ‎aaadambar khada kar dete aur kai baar to ishvareeya aadeshon ke viprit kaarya ‎akarate. kyon ki har prabhaavi vyakti apni shakti ke aage sab ko natamastak ‎adekhana chaahata tha.

aakhir antim nabi hajrat muhammad (sall.) kuraaan ke saath is ‎adharati par aae aur kuraaan ishvar ki is chunauti ke saath I ki iski ‎araksha swayam ishvar karega. 1500 varshon ka lamba samay yeh bataata hai ki kuraan virodhiyon ke saare prayaason ke baad bhi kuraan ke ek shabd mein bhi ‎aparivrtan sambhav naheen ho saka hai. yeh pustak apne mool svaroop mein pralaya ‎atak rahegi. iske saath kuraan ki yeh chunauti bhi apne sthaan par abhi ‎atak baii hui hai ki jo ise ishvareeya granth naheen maanate hon to ve is jaisi poori ‎apustak naheen balki usaka ek chhota bhaag hi bana kar dikha dein.

kuraan ke is roop ko jaanane ke baad yeh jaan liya jaana chaahiye ki yeh ‎apustak roop mein hajrat muhammad (sall.) ko naheen di gayi ki ise padhkar ‎alogon ko suna dein aur chhaap kar har ghar mein rakh dein. balki samay-samay par 23 varshon tak aavashyakta anusaar yeh pustak avatarit hui aur hajrat muhammad ‎a‎(sall.) ne ishvar ki ichha se uske aadeshon ke anusaar dharati par vah ‎asamaaj banaaya jaisa ishvar ka aadesh tha.

pashchimi vichaarak ऍcha॰ jee॰ vels ke ‎aanusaar is dharati par pravachan to bahut diye gaye kintu un pravachanon ke ‎aaadhaar par ek samaaj ki rachana pehli baar hajrat muhammad (sall.) ne ‎akarake dikhaai. yahaaain yeh jaanana roochikr hoga ki vels islaam premi naheen ‎abalki islaam virodhi hai aur usaki pustakein islaam virodh mein prakaashit hui ‎ahain.

goodh vaigyaanik tathya ‎ajo ab tak hamein gyaat hain, kuraan mein chhupe hain aur aise saikadon sthaan hai jahaan ‎alagata hai ki manushya gyaan abhi us sachchaai tak naheen pahuncha hai. baar-baar kuraan aapko vichaar karne ki daavat deta hai. dharati aur aakaash ke ‎arahasyon ko jaanane ka aamantran deta hain.

ek ulajhan aur saamane aati hai. kuraan ke daave ke anusaar vah ‎apoori dharati ke manushyon ke liye aur shesh samay ke liye hai, kintu uske ‎asanbodhit us samay ke arab dikhaai dete hain. sarasari taur par yahi lagta hai ‎aki kuraan us samay ke arabon ke liye hi avatarit kiya gaya tha kintu ‎aaap jab bhi kisi aise sthaan par pahunchein jab yeh lage ki yeh baat keval ‎aek vishesh kaal tatha desh ke liye hai, tab vahaan rook kar vichaar karein ya ise ‎anot karke baad mein is par vichaar karein to aap ko har baar lagega ki ‎amanushya har yug aur har bhoo bhaag ka ek hai aur us par vah baat theek vaisi ‎ahi laagoo hoti hai, jaisi us samay ke arabon par laagoo hoti thi.

musalmaanon ke liye Quraan ke sambandh mein badi-badi pustakein likhi gayi ‎ahain aur likhi ja sakti hain. yahaan uddeshya Quraan ka ek sankshipt parichay ‎aaur uske ummat par kya adhikaar hain, yaha spasht karna hai.

hajrat Ali (raji.) se rivaayat ki gayi ek hadees hai. hajrat haaris ‎aframaate hain ki main masjid mein pravisht hua to dekha ki kuchh log kuchh ‎asamasyaaon par jhagada kar rahe hain. main hajrat Ali (raji.) ke paas gaya aur ‎aunhein is baat ki soochana di. hajrat Ali (raji.) ne faramaaya- kya yeh ‎abaatein hone lageen?
mainne kaha, ji haan.
hajrat Ali (raji.) ne faramaaya- yaad ‎arakho mainne rasool Allah (sall.) se suna hai. aap (sall.) ne faramaaya- ‎akhabaradaar raho nikat hi ek bada fitna sar uthaaega mainne arj kiya- is ‎afitne se nijaat ka kya saadhan hoga?
faramaaya-Allah ki pustak

• ismein tumase poorv gujre hue logon ke haalaat hain.
• tum se baad hone waali baaton ki soochana hai.
• ‎atumhaare aapas ke maamalaat ka nirnaya hai.‎
• ‎ayah ek do took baat hain, hansi dillagi ki naheen hai.
• ‎ajo sarakash ise chhodega, Allah usaki kamar todega.
• ‎aaur jo koi ise chhod kar kisi aur baat ko apni hidaayat ka ‎ajriya banaaega. Allah use gumaraah kar dega.
• ‎akhuda ki majboot rassi yahi hai.
• ‎ayahi hikmaton se bhari hui pun: smaran (yaadadehaani) hai, yahi seedha maarg ‎ahai.
• ‎aisake hote ichhaaain gumaraah naheen karti hain.‎
• ‎aaur na jbaanein ladkhadaati hain.
• ‎ajnyaaanavaan ka dil isse kabhi naheen bharta. ‎
• ‎aise baar baar doharaane se usaki taajgi naheen jaati (yeh kabhi puraana naheen ‎ahota).
• ‎aisaki ajeeb (vichitr) baatein kabhi samaapt naheen hongi.
• ‎ayah vahi hai jise sunate hi jinn pukaar uthe the, nisandeh humne ‎aajeebogreeb kuraaan suna, jo hidaayat ki or maargadarshan karta hai, ‎aat: ham is par imaan laaai hain.
• ‎ajisne iski sanad par haan kaha- sach kaha.‎
• ‎ajisne is par amal kiya- darja paaega.‎
• ‎ajisne iske aadhaar par nirnaya kiya usane insaaf kiya.
• ‎ajisne iski or daavat di, usane seedhe maarg ki or raahanumaai ki.

kuraaan ka saara nichod is ek hadees mein aa jaata hai. kuraaan ‎adharati par Allah ki antim pustak usaki khyaati ke anuroop hai. yeh ‎aatyant aasaan hai aur yeh bahut kathin bhi hai. aasaan yeh tab hai jab ise ‎ayaad karne (tajkkur) ke liye padha jaae. yadi aap ki niyat mein khot naheen ‎ahai aur kuraaan se hidaayat chaahate hain to Allah ne is kitaab ko aasaan ‎abana diya hai. samajhne aur yaad karne ke liye yeh vishv ki sabse aasaan ‎apustak hai. khud kuraaan me hai 'aur humne kuraaan ko samajhne ke liye ‎aaasaan kar diya hai, to koi hai ki soche aur samajhe?' (soor: al kmar:17)‎

doosari or doorabeeni (tadabbur) ki drushti se yeh vishv ki kathintam ‎apustak hai poori poori jindagi khapa dene ke baad bhi iski gaharaai naapana sambhav ‎anaheen. is drushti se dekha jaae to yeh ek samudra hai. sadiyaan beet gain aur ‎akuraaan ka chamatkaar ab bhi kaayam hai. aur sadiyaan beet jaaaingi kintu ‎akuraaan ka chamatkaar kabhi samaapt naheen hoga.

keval hidaayat paane ke liye aasaan tareeka yeh hai ki atal aayaton ‎a‎(muhakamaat) par dhyaan rahe aur aayaton (mutashaabihaat) par imaan ho ki yeh ‎abhi Allah ki or se hain. duniya nirantar pragati kar rahi hai, maanav gyaan ‎anirantar badh raha hai, jo kuraaan mein kal mutashaabihaat tha aaj vah spasht ho ‎achuka hai aur kal uske kuchh or bhaag spasht honge.

isi tarah jnyaaanaarjan ke liye bhi do vibhinn tareeke apanaana honge. ‎aaadeshon ke lihaaj se kuraaan mein vichaar karne vaale ko peechhe ki or yaatra ‎akarani hogi. kuraaan ke aadesh ka arth dharm shaastriyon (fuhlaaainha), vidvaanon ‎a‎(aalimon) ne kya liya, tabaataabain (ve log jinhone taabain ko dekha.), ‎ataabain (ve log jinhone sahaaba (hajrat muhammad (sall.)) ke saathiyon ko ‎adekha.) aur sahaaba ne iska kya arth liya. yahaan tak ki khud ko hajrat ‎amuhammad (sall.) ke kdamon tak pahuncha de ki khud saahabe kuraaan ka is ‎abaare mein kya aadesh tha?‎

doosari or jnyaaanavijnyaaan ke lihaaj se aage aur nirantar aage vichaar ‎akarana hoga. samay ke saath hi naheen usase aage chala jaae. manushya ke gyaan ‎aki satah nirantar oonchi hoti ja rahi hai. kuraaan mein vigyaan ka sarvochch star ‎ahai us par vichaar kar nae avishkaar, khoj aur jo vaigyaanik tathya hain un ‎apar kaarya kiya ja sakta hai.

khuda ka chamatkaar (mauajaja)

mauajaj us chamatkaar ko kehte hain jo kisi nabi ya ‎arasool ke haath par ho aur maanav shakti se pare ho, jis par maanav buddhi aashcharyachakit ho jaae.‎

har yug mein jab bhi koi ish doot ishvareeya aadeshon ko maanav ‎atak pahuainchata, tab use Allah ki or se chamatkaar diye jaate the. hajrat ‎amoosa (alai.) ko asa (haath ki lakdi) di gayi, jisse kai chamatkaar ‎adikhaae gaye. hajrat isa (alai.) ko murdon ko jeevit karna, beemaaron ko ‎atheek karne ka mauajaja diya gaya. kisi bhi nabi ka asal mauajaja vah ‎ahai jise vah daave ke saath pesh kare. hajrat muhammad (sall.) ke haath par ‎asaikadon mauajaje varnit hain, kintu jo daave ke saath pesh kiya gaya aur jo ‎aaaj bhi chamatkaar ke roop mein vishv ke samaksh maujood hai, vah hai Quraan jiski yeh chunauti duniya ke samaksh anuttarit hai ki iske ek bhaag jaisa ‎ahi bana kar dikha diya jaae. yeh daava Quraan mein kai sthaan par kiya ‎agaya. ‎

Quraan poorn roop se surakshit rahega, is daave ko 1500 varsh beet gaye ‎aaur kuraaan surakshit hai, poorn surakshit hai. yeh pramaanit ho chuka hai, jo ek ‎achamatkaar hai.‎

kuraaan vigyaan ki kasauti par khara utara hai aur uske vaigyaanik ‎avarnanon ke aage vaigyaanik natamastak hain. yeh bhi ek chamatkaar hai. 1500 varsh ‎apoorv arab ke registaan mein ek anapadh vyakti ne aisi pustak prastut ki jo ‎abeesaveen sadi ke saare saadhanon ke saamane apni satyata prakat kar rahi hai. yeh ‎akaarya Quraan ke atirikt kisi anya pustak ne kiya ho to vishv usaka ‎anaam jaanana chaahega. Quraan ka yeh chamatkaarik roop aaj hamaare liye hai ‎aaur ho sakta hai aage aane vaale samay ke liye usaka koi aur ‎achamatkaarik roop saamane aae.

jis samay Quraan avataarit hua us yug mein usaka mukhya ‎achamatkaar usaka vaigyaanik aadhaar naheen tha. us yug mein Quraan ka ‎achamatkaar tha usaki bhaasha, saahitya, vaagmita, jisne apne samay ke arabon ‎ake bhaasha gyaan ko jhakajhor diya tha. yahaan spasht karna uchit hoga ki us ‎asamay ke arabon ko apne bhaasha gyaan par itna garv tha ki ve shesh vishv ke ‎alogon ko goonga kehte the. Quraan ki shaili ke kaaran arab ke ‎abhaasha jnyaaaniyon ne apne ghutne tech diye.

kraantikaari pustak

Quraan aisi pustak hai jiske aadhaar par ek kraanti ‎alaai gayi. registaan ke aise anapadh logon ko jinka vishv ke maanachitr mein us ‎asamay koi mahatva naheen tha. Quraan ki shikshaaon ke kaaran, uske ‎aprastutakarta ke prashikshan ne unhe us samay ki mahaan shaaktiyon ke samaksh la ‎akhada kiya aur ek aise kuraani samaaj ki rachana maatr 23 varshon mein ki ‎agayi jiska uttar vishv kabhi naheen de sakta.

aaj bhi duniya ke karodon musalaamaan maanate hai ki Quraan aur hajrat muhammad (sall.) ‎ane ek aadarsh samaaj ki rachana ki. is drushti se yadi Quraan ka adhyayan ‎akiya jaae to aapko uske saath pag mila kar chalana hoga. usaki ‎ashiksha par vichaar karein. keval niji jeevan mein hi naheen balki saamaajik, ‎araajanaitik aur kaanooni kshaitron mein, tab aapke samaksh ve saare charitra jo Quraan ‎amein varnit hain, jeevit dikhaai deinge. ve saari kathinaai aur ve saari pareshaani ‎asaamane aajaaaingi. tan, man, dhan, se jo samooh is kaarya ke liye uthe to Quraan ki hidaayat har mod par usaka maarg darshan karegi.

Allah ki rassi

Quraan Allah ki rassi hai. is baare mein tirmiji ‎amein hajrat jaid bin arakm (raji.) dvaara varnit hadees hai jismein kaha gaya ‎ahai ki Quraan Allah ki rassi hai jo dharati se aakaash tak tani hai. ‎ayah shabd hujoor (sall.) ke hai jinhe hajrat jaid (raji.) ne varnit kiya hai. ‎

tabaraani mein varnit ek aur hadees hai jismein kaha gaya hai ki ek ‎adin hujoor (sall.) masjid mein padhaare to dekha kuchh log ek kone ‎amein baithe Quraan padh rahe hain aur ek doosare ko samjha rahe hain. yeh dekh kar ‎aaap (sall.) ke chehare par khushi ki lahar daud gayi. aap (sall.) sahaaba ke ‎aus gut ke paas pahunche aur un se kaha- kya tum maanate ho ki Allah ke ‎aatirikt koi anya maabood (ish) naheen hai, main Allah ka rasool huain aur Quraan Allah ki pustak hai? sahaaba ne kaha, ya rasool Allah ham ‎agavaahi dete hain ki Allah ke atirikt koi ishvar naheen, aap Allah ke ‎arasool hain aur Quraan Allah ki pustak hai. tab aapne kaha, khushiyaan ‎amaanaao ki Quraan Allah ki vah rassi hai jiska ek siraa‎ uske haath mein hai aur doosra tumhaare haath mein. ‎

Quraan Allah ki rassi is arth mein bhi hai ki yeh musalmaanon ko ‎aaapas mein baandh kar rakhata hai. unamein vichaaron ki ekta, mat bhinnata ke ‎asamaya Allah ke aadeshon se nirnaya aur jeevan ke liye ek aadarsh namoona ‎aprastut karta hai. ‎

swayam Quraan mein hai ki Allah ki rassi ko drudhta se pakad lo. Quraan ke mool aadhaar par musalmaanon ke kisi gut mein koi takaraav naheen ‎ahai.

Quraan ka adhikaar - Quraan ke har musalmaan par paanch adhikaar hain, jo use ‎aapani shaakti aur saamarthya ke anusaar poorn karna chaahiye.

1. ‎aimaan: har musalmaan Quraan par imaan rakhe jaisa ki imaan ‎aka adhikaar hai arthaat keval vaani se sveekarokti naheen ho, dil se vishvaas rakhe ki ‎ayah Allah ki pustak hai.
2. ‎atilaavat: Quraan ko har musalmaan nirantar padhe jaisa ki padhne ‎aka adhikaar hai arthaat use samajh kar padhe. padhne ke liye tilaavat ka shabd swayam Quraan ne bataaya hai, jiska arabi mein shaabdik arth hai anupaalan ‎akarna. padh kar Quraan par vichaar karna (uske peechhe chalana) yahi ‎atilaavat ka sahi adhikaar hai. swayam Quraan kehta hai aur ve ise padhne ke adhikaar ‎ake saath padhte hain. (2:121) iska vidvaanon ne yahi arth liya hai ki dhyaan se ‎apadhna, uske aadeshon mein koi fer badal naheen karna, jo usamein likha hai use ‎alogon se chhupaana naheen. jo samajh mein naheen aae vah vidvaanon se jaanana. padhne ‎ake hak mein aisi samast baaton ka samaavesh hai.
3. ‎asamajhna: kuraaan ka teesara hak har musalmaan par hai, usako ‎apadhne ke saath samajhna aur saath hi us par vichaar gaur va fikr karna. ‎akhud kuraaan ne samajhne aur usamein gaur karne ki daavat musalmaanon ko di ‎ahai.
4. amal: kuraaan ko keval padhna aur samajhna hi naheen. ‎amusalamaan par usaka hak hai ki vah us par amal bhi kare. vyaktigat roop ‎amein aur saamajik roop me bhi. vyaktigat maamale, kaanoon, raajaniti, aapasi ‎amaamalaat, vyaapaar saare maamale kuraaan ke prakaash mein hal kiye jaaain. ‎
5. prasaar: kuraaan ka paanchavaan hak yeh hai ki use doosare logon tak ‎apahunchaaya jaae. hujoor (sall.) ka kathan hai ki chaahe ek aayat hi kyon na ‎aho. har musalmaan par kuraaan ke prasaar mein apni saarmathya ke anusaar doosaron ‎atak pahunchaana anivaarya hai.

samajhne ke liye

Quraan ko samajhne ke liye uske avateern ‎a‎(nujool) ki prushth bhoomi jaanana aavashyak hai. yeh is prakaar ki pustak naheen hai ki ‎aise poora likh kar paigmbar (sall.) ko dekar kah diya gaya ho ki jaao ‎aisaki or logon ko bulaao. balki Quraan thoda-thoda us kraanti ke ‎aavasar par jo hajrat muhammad (sall.) ne arab mein aarambh ki thi, ‎aaavashyakata ke anusaar avatarit kiya gaya. aarambh se jaise hi Quraan ka ‎akuchh bhaag avatarit hota aap (sall.) use likhva dete aur yeh bhi bata ‎adete ki yeh kiske saath padha jaaega.

avateern ke kram se vidvaanon ne Quraan ko do bhaagon mein baanta hai. ek ‎amakki bhaag, doosra madani bhaag. aarambh mein makke mein chhoti-chhoti sooratein avateern huin. unki bhaasha shreshth, prabhaavi aur arabon ki pasand ke anusaar shreshth ‎asaahityik darje waali thi. uske bol dilon mein utar jaate the. uske daiviya ‎asangeet se kaan usako sunane mein lag jaate aur uske daiviya ‎aprakaash se log aakarshit ho jaate ya ghabara jaate. ismein srushti ‎ake ve niyam varnit kiye gaye jin par sadiyon ke baad ab bhi maanav ‎aaashcharya chakit hai, kintu iske liye saare udaaharan sthaaneeya the. unheen ke ‎aitihaas, unhi ka maahaul. aisa paanch varsh tak chalta raha.

iske baad makke ki raajanaitik tatha aarthik satta par bane hue ‎alogon ne apne liye is khatre ko bhaanp ka atyaachaar va daman ka vah taandav ‎akiya ki musalmaanon ki jo thodi sankhya thi usamein bhi kai logon ko gharabaar ‎achhod kar habsha (ithopiya) jaana pada.^{[tathya vaanchhit]} swayam nabi (sall.) ko ek ghaati mein ‎asaare parivaarajanon ke saath kaid rahana pada aur ant mein makka chhod kar ‎amadeena jaana pada.

musalmaanon par yeh bada kathin samay tha aur Allah ne is samay ‎ajo kuraaan avateern kiya usamein talavaar ki kaat aur baadh ki teji thi. ‎ajisne poora kshaitr hila kar rakh diya. musalmaanon ke liye tasalli aur is ‎akathin samay mein ki jaane waali praarthanaaain hain jo is aath varsh ke Quraan ka ‎amukhya bhaag raheen.

makki daur ke terah varsh baad madeene mein musalmaanon ko ek kendra praapt ‎aho gaya. jahaaain saare imaan laane vaalon ko ekatrit kar teesare daur ka ‎aavateern shuroo hua. yahaaain musalmaanon ka do nae prakaar ke logon se parichay ‎ahua. pratham yahoodi jo yahaaain sadiyon se aabaad the aur apne dhaarmik vishvaas ‎ake anusaar antim nabi (sall.) ki pratiksha kar rahe the. kintu antim nabi ‎a‎(sall.) ko unhonne apne atirikt doosari kaum mein dekha to utpaat macha ‎adiya. kuraaan mein is daur mein ahale kitaab (ishvareeya granthon ko maanane vaale ‎avishesh kar yahoodi tatha isaai) par kuraaan mein sakht tippaniyaaain ki gain. isi ‎ayug mein kutaachaariyon (munaafikon) ka ek gut musalmaanon mein paida ho gaya jo ‎amusalamaan hone ka naatak karte aur virodhiyon se mile rahate the.

yaheen musalmaanon ko sashastr sangharsh ki aajnyaa mili aur unhein nirantar ‎amakka vaasiyon ke hamlon ka saamana karna pada. doosari or ek islaami ‎araajya ki sthaapana ke saath poore samaaj ki rachana ke liye ishvareeya niyam ‎aavatarit hue. yudhd, shaanti, nyaaya, samaajik reeti rivaaj, Khan paan sabke ‎abaare mein ishvar ke aadesh is yug ke kuraaan ki visheshata hain. jinke aadhaar ‎apar samaajik baraabari ka ek aadarsh raajya Allah ke rasool (sall.) ne ‎akhada kar diya. jiske aadhaar par aaj sadiyon baad bhi hajrat muhammad ‎a‎(sall.) ka kram vishv naayakon mein pratham maana jaata hai. unhonne jeevan ke ‎ahar kshaitr mein jbaani nirdesh naheen diye, balki us par amal karke dikhaaya.

is prushth bhoomi ke kaaran hi kuraaan mein kai baar ek hi baat ko baar ‎abaar doharaaya jaana lagta hai. ekeshvaravaad, dhaarmik aadesh, svarg, narak, dhairya, dharm paraayanata (takva) ke vishay hain jo baar baar doharaae gaye.

Quraan ne ek seedhe saadhe, nek vyaapaari insaan ko, jo apne ‎aparivaar mein ek bharpoor jeevan gujaar raha tha. vishv ki do mahaan shaktiyon ‎a‎(roman tatha Irani saamraajya) ke samaksh khada kar diya.^{[tathya vaanchhit]} keval yahi naheen ‎ausane registaan ke anapadh logon ko aisa sabhya bana diya ki poore vishv par ‎ais sabhyata ki chhaap se saikadon varshon baad bhi peechha naheen chhudaaya ja sakta.^{[tathya vaanchhit]} ‎akuraaan ne yudhd, shaanti, raajya sanchaalan ibaadat, parivaar ke ve aadarsh prastut ‎akiye jiska maanav samaaj mein aaj prabhaav hai.^{[tathya vaanchhit]}

kuchh varshon poorv arabon ke ek gut ne bhrun shaastr se sanbandhik Quraan ‎aki aayatein ekatrit kar unhe angreji mein anuvaad kar, pro॰ dau॰ keeth moor ke ‎asamaksh prastut ki jo bhroon shaastr ke professor aur Toronto ‎avishvavidyaalaya (Canada) ke vibhaagaadhyaksh hain. is samay vishv mein bhroon shaastr ke ‎asarvochch jnyaaata maane jaate hain.

unase kaha gaya ki ve kuraaan mein bhroon shaastr se sambandhit aayaton par ‎aapane vichaar prastut karein. unhonne unka adhyayan karne ke pashchaat kaha ki ‎abhroon shaastr ke sambandh mein kuraaan mein varnan theek aadhunik khojon ke anuroop ‎ahain. kuchh aayaton ke baare mein unhonne kaha ki ve ise glat ya sahi naheen kah ‎asakate kyon ki ve khud is baat mein anbhigya hain. ismein sabse pehle naajil ‎aki gayi kuraaan ki vah aayat bhi shaamil thi jiska anuvaad hai.

apne paravaradigaar ka naam le kar padho, jisne (duniya ko) paida ‎akiya. jisne insaan ko khoon ki futaki se banaaya.

ismein arabi bhaasha mein ek shabd ka upayog kiya gaya hai alak is ‎aka ek arth hota khoon ki futaki (jama hua rakt) aur doosra arth hota hai ‎ajonk jaisa.

Dr॰ moor ko us samay tak yeh gyaat naheen tha ki kya maata ke garbh ‎amein aarambh mein bhroon ki soorat jonk ki tarah hoti hai. unhonne apne prayog is ‎abaare mein kiye aur adhyayan ke pashchaat kaha ki maata ke garbh mein aarambh mein ‎abhroon jonk ki aakruti mein hi hota hai. Dr keeth moor ne bhroon shaastr ke sambandh ‎amein 80 prashnon ke uttar diye jo Quraan aur hadees mein varnit hain.‎

unhi ke shabdon mein, yadi 30 varsh poorv mujhse yeh prashn poochhe jaate to ‎amain inmein aadhe bhi uttar naheen de paata. kyon ki tab tak vigyaan ne is kshaitr ‎amein itni pragati naheen ki thi.‎

1981 mein Saudi medical conference mein dau॰ moor ne ghoshana ki ki unhein Quraan ki bhroon shaastr ki in aayaton ko dekh kar vishvaas ho gaya hai ki ‎ahajrat muhammad (sall.) ishvar ke paigmbar the. kyon ki sadiyon poorv jab ‎avijnyaaan khud bhroon avastha mein ho itni sateek baatein keval ishvar hi kah ‎asakata hai.

dau॰ moor ne apni pustak ke 1982 ke sanskaran mein sabhi baaton ko ‎ashaamil kiya hai jo kai bhaashaaon mein upalabdh hai aur pratham varsh ke ‎achikitsaashaastr ke vidyaarthiyon ko padhaai jaati hai. is pustak the devalaping hyooman ko kisi ek vyakti dvaara chikitsa shaastr ke kshaitr mein ‎alikhi pustak ka award bhi mil chuka hai. aise saikadon udaaharan hain jinhe Quraan ki is teeka mein aap nirantar padheinge.

mat bhinnata par ek apatti ki jaati hai ki jab Quraan itni ‎asidhd pustak hai to usaki teeka mein hajrat muhammad (sall.) se ab tak ‎avidvaanon mein mat bhinnata kyon hai.

yahaan itna kehna paryaapt hoga ki paigambar muhammad (sall.) ne ‎aapane anuyaayiyon mein sehatamand vibhed ko badhaava diya kintu matabhinnata ke ‎aaadhaar par kattarapan aur gutabandi ko aapne pasand naheen kiya. sehatamand ‎amatabhinnata samaaj ki pragati mein sadaiv sahaayak hoti hai aur gutabandi sadaiv kshati pahunchaati hai.

isliye islaami vidvaanon ki matabhinnata bhi kuraaan hadees mein kaarya ‎akarane aur aadarsh samaaj ki rachana mein sahaayak hui hai kintu kshati is ‎amatabhinnata ko kattar roop mein viksit kar gutabandi ke kaaran hui hai.

shaabdik vahya Quraan hajrat muhammad (sall.) par avatarit hua vah ‎aishvareeya shabdon mein tha. yeh vahya shaabdik hai, arth ke roop mein naheen. yeh baat ‎aisliye spashth karna padi ki isaai shikshan sansthaaon mein yeh shiksha di jaati ‎ahai ki vahya ishvareeya shabdon mein naheen hoti balki nabi ke hrudaya par usaka arth ‎aaata hai jo vah apne shabdon mein varnit kar deta hai. isaaiyon ke liye yeh ‎avishvaas isliye aavashyak hai ki baaibil mein jo badlaav unhonne kiye hain, use ve ‎aisi prakaar satya bata sakte the. poora isaai aur yahoodi vishv sadiyon se yeh ‎aprayaas kar raha hai ki kisi prakaar yeh sidhd kar de ki Quraan hajrat ‎amuhammad (sall.) ke shabd hain aur unki rachana hai. is baare mein kai pustakein ‎alikhi gayi aur kai tareekon se yeh sidhd karne ke prayaas kiye gaye kintu ‎aabhi tak kisi ko yeh safalta naheen mil saki.

• hadees
• aayat
• soorat
• islaam ke nabi
• soora
• prasiddh pustakein

is anubhaag mein lekh se sambandhit sandarbh lagaakar ise poorn karne mein sahayog keejiye.

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