Hazrat muhammad ﷺhistory in hindi हज़रत मुहम्मद इतिहास हिंदी

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hazrat muhammadﷺhistory in hindi हज़रत मुहम्मद इतिहास हिंदी1
hazrat muhammadﷺhistory in hindi हज़रत मुहम्मद इतिहास हिंदी1

Hazrat muhammad history in hindi हज़रत मुहम्मद इतिहास हिंदी में aap k aane se pehle history of makka seerat ke awwalin istelaahi ma’ani Hazrat muhammad history sallallahu alaihi wasallam ke magaazi (jango ke halaat) aur arab sawaaneh(waaqiyaat) he,(daaerah ma’areful islaamiya(urdu), jild-11, safa-506) .

kya mana Hazrat muhammad Seerat ke

ulmaae mohaddisheen wa fuqha ‘magaazi wa siyar’ ke unvaan ke tehat me faqat gazwaat(jange) aur iske muta’aliq bayaan karte the magar


Lafz ‘seerat’ dar-asl sara, yaseero, sayran wa maseeran se nikla he jiske lugvi ma’ani he tareeqa, chalna, niz(aur) qisse aur waaqiyaat bayaan karne ko bhi seerat kehte he.
(daaerah ma’areful islaamiya(urdu), jild-11, safa-505)

seerate nabaviyya ke musannifin(writers) ne is unvaan ko is qadr wus’at(lambai) de di ki Hazrat muhammad sallallahu alaihi wasallam ki wilaadat e ba sa’adat se wafaat e aqdas tak ke tamaam maraahile hayaat, zaat wa sifaat,

Aapke din raat aur tamaam woh chize jinko aapki zaate wala sifaat se ta’aluqaat ho khwaah woh insaani jindagi

ke mu’aamlaat ho ya nabuwwat ke mo’jizaat ho in sab ko ‘kitaabe seerat’ hi ke abvaab wa fusul aur masaail shumaar karne lage.
( seerate mustafa Hazrat muhammad ﷺ, safa-39)

Arab ki naam rakhne ki wajah


Arab ki wajah tasmiya ke muta’aliq mukhtelaf (alag alag) raay he, ahle lugaat kehte he ki arab aur airaab ke ma’ani fasaahat (baat me khubi wa ta’abir payi jati he) aur zuban-aawri (zuban me mahaarat) ke he,

Aur chunki ahle arab apni zubaan-aawri ke saamne tamaam duniya ko heinch(kuchh bhi nahi) samajte the is liye unhone apne aapko “arab” aur duniya ki tamaam qoumo ko “ajam”(gunga) keh kar pukaara,

Baaz ki raay he ki arab asal me “arbata” tha, arab ke ma’ani saami zabaano me dasht(maidaan) aur sahraa(registaan) ke he aur chunki arab ka bada hissa dasht wa sahraa he is liye tamaam mulk ko “arab” kehne lage.
( seerate mustafa Hazrat muhammad jane rehmat ﷺ, jild-1, safa-125)

Mulke arab kyu kaha jata he jaane

Ye barre aazam asea ke junub(south) magrib me waaq’e he chunkiis mulk ke tino taraf samundar ne aur chouthi taraf se daryaae furaat ne jazire ki tarah gheir rakha he is liye is mulk ko “jaziratul arab” bhi kehte he, iske shomaal(north/uttar) me sham wa iraaq,

Magrib(west/pachhim) me bahre ahmar(buheira e kulzum) jo makka e muazzama se ba-janibe magrib takriban sattar(77) kilometre ke faasle par he.

Aur junub(south/daksin) me bahre hind aur mashriq(east/purab) me khalij amaan wa khalij faaras he, is mulk me qaabile zara’at kam he aur iska kaseer hissa pahaado aur registaani sahraao par mustaml he.
(taarikhe doulul arab wa islaam, jild-1, safa-3)

Ulma e jugraafiya(zameen ki satah ki shaklo surat ka ilm rakhne waale ulma) ne zameeno ki tabai-shakht(qudrati banaawat) ke lihaaz se is mulk ko 8 hisso me taksim kiya he.

1) hijaaz, 2) yaman, 3) hazarmot, 4) mahra, 5) amaan, 6) bahrin,
7) nazd, 8) ahqaaf.
(taarikhe doulul arab wa islaam, jild-1, safa-3)

Arab ke mazaahib Hazrat muhammad alaissalam ke aane se pehle

Arab me islam se pehle mukhtelaf (alag alag) mazaahib the, baaz ka khyaal tha ki jo kuchh he zamana ya fitrat (qaanune qudrat) he, khuda koi chiz nahi,

Inhi lougo ki nisbat qurane majeed me he
“aur ye loug kehte he ki jo kuchh he humaari duniya ki zindagi se hum marte aur jeete he aur hum ko maarta he to zamana maarta he”
(surahtul jasiya, aayat-24)

Baaz khuda ke qaayal the lekin qayaamat aur jaza aur saza ke munkir the, unke muqaable me qurane majeed ne qayamat ke saboot par is tarah istedlaal kiya he
“kehdo ki wahi dobara zinda karega jisne pehli dafa peida kiya tha”
(surah yaasin, aayat-79)

Unka khyaal tha ki agar koi paigambar ho sakta he to usko farishta hona chahiye jo haajat e insaani(insaani zaruriyaat) se munazza(paak) ho.

“kehte he ki kya khuda ne aadmi ko paigambar bana kar bheija he”
(surah bani israail, aayat-94)

Umuman(aksar) loug but-parast the wo buto ko khuda nahi samajhte the balki kehte the ki but(murti) khuda tak pahonch ne ka zariya he.
“hum un buto ko sirf is liye pujte he ki humko khuda se qareeb karde“
(surahtul zumur, aayat-3)

Qabila e hameer jo yaman me rehta tha aaftaab-parast (suraj ki puja karta) tha, kenaana chaand(moon) ko pujte the, qabile e bani tameem ubraan ki ibaadat karta tha.

Isi tarah qais setaara e sheeri ki, qabila e asad otaarid(mercury) ki aur lakhum wa juzaam mushtari (suraj ke baad sabse bada setaare) ki parastish(puja) karte the.
(seerate mustafa jane rehmat in hindi ﷺ, jild-1, safa-132,133)

Arab me nasraaniyat,yahudiyat aur majusiyat
Ye 3no mazhab ek muddat se arab me raaij(jaari) ho chuke the, allama ibne qutaiba ne ma’arif me likha he ki qabaaile rabi’aa wa gesaan nasraani the,

qaza’a(qabila e qaza’a) me bhi is mazhab ka asar paya jata tha, nasraaniyat ko is qadr taraqqi (haasil) ho chuki thi ki khud makka e moazzama me ayse loug moujud the

(masalan warqa bin noufeil) jo ibraani zabaan me injeel ko padh sakte the, muta’adid (kayi) ayse loug the jinhone sham(mulke sham) me ja kar ta’alim payi thi,

Madeena e munawwara me yahud ne pura galba(qaabu) pa liya tha aur touraat ki ta’alim ke liye muta’adid (kayi) darsgaahe qaayam thi jinko beitul madaaris kehte the, qilla e kheibar ki tamaam aabadi yahud thi,

Ahle kitaab ki riwaayate makka me is qadr rivaaj pa chuki thi ki Hazrat muhammad history in hididi me bata raha hu par jab quraan naazil huwa tha

aur isme bani israail ke waaqiyaat mazkur(bayaan) hote the to kuffar bad-gumaani karte the ki koi yahudi ya isaayi aapko sikhata he..,

Qurane kareem Hazrat muhammad alihissalam par nazil hua us me me he .
“aur beishak hum jaante he ki woh kehte he ye to koi aadmi sikhata he”(surah nahal, aayat-103)

Qurane kareem me is khyaal ka ibtaal(radd) kar diya gaya he,aur qabila e banu tameem majusi tha, (seerate mustafa Hazrat muhammad ﷺ, jild-1, safa-135,136)

Aqeeda e touhid aur arab


Arab-go(arab ke loug) qariban sabke sab but-parast the lekin uske sath ye ayteqaad (yaqeen) unke dil se kabhi nahi gaya ki asali khuda e bartar aur chiz he aur wahi tamaam aalam ka khaaliq he, is khaliqe akbar ko woh allah kehte the quraane majeed me he

“aur agar tum unse puchho kisne banaaye aasmaan aur zameen aur kaam me lagaaye suraj aur chand to zarur kahenge allah ne to kaha undhe jate he” (surahtul ankaboot, aayat-61)

“fir jab kashti me sawaar hote he allah ko pukaarte he ek usi par aqeeda la kar fir jab wo unhe khushki ki taraf bacha lata he jabhi shirk karne lagte he”
(surahtul ankaboot, aayat-65)

Quran e kareem ne 1400 pehle jis haqiqat ka izhaar kiya he aaj tehqeeqaat aasaare qadeema bhi uski tasdeeq karti he.
(seerate mustafa jane rehmat ﷺ, jild-1, safa-134,135)

Arab me but-parasti ka rivaaj aam hona

Sabse bada but(murti) habal tha, jo ka’ba ki chhat par mansub(rakha) tha, quraish ladaaiyo me uski jai pukaarte the, arab me but-parasti ka baani(shuru karnewala) ek shaksh amr bin lahi tha,

uska asli naam rabiaa bin haarsa tha, arab ka mashoor qabila khiza usi ki nasl se he, amr se pehle jarhum ka’aba ka mutavalli(trustee) the.

Amr ne lad kar jarhum ko makka se nikaal diya aur khud haram ka mutavalli ho gaya, woh ek dafa sham(mulke sham) ke kisi shahar me gaya, waha ke lougo ko but poojte deikha to puchha ki inko kyu pujte ho..?

Unhone kaha ye haajat-rawa (zarurat puri karnewala) he, ladaaiyo me fatah(kaamyaabi) dilata he, qahat(sukha) padhta he to paani barsaate he, amr ne chand(kuchh) but unse le liye aur la kar ka’aba ke aas-paas qaayam kiye, ka’aba chunki arab ka markaz tha.

Is liye tamaam qabaail(qabilo) me but-parasti ka rivaaj ho gaya, unme sabse qadeem(purana) but “manaat” tha,

ye samandar ke kinaare qadir ke qarib nasb(rakha) tha, madeena ke loug isi par qurbaani chadhate the aur jab ka’aba ka hajj karke aate the to ahraam yahi utaarte the,

Yaaqut humvi ne zikre makka me likha he ki arab me but-parasti ki aaam isha’at(tablig) ki wajah ye hui ki qabaail e arab(arab ke qabile) jo tamaam atraaf(simto/taraf) se hajj ko aate the,

waapas jate hue haram ke pathharo ko utha leite the aur unko asnaame ka’aba(ka’aba ka but/murti) ki surat par taraash(bana) kar unki ibaadat karte the.
( seerate mustafa in hindi jane rehmat ﷺ, jild-1, safa-133, 134)

Ahle arab ki quwwate haafeza (yaad-daasht/yaad rakhne ki taaqat)
Fahm wa farasat ki ne’amat ke alawa allah ta’ala ne ahle arab ko be-panah quwwate haafeza arzani farmayi thi, agarche wo likhne aur padhne se aadi the, lekin apni yad-dash ke bal bute par unhone apni jango aur digar aham waaqiyaat ki tafsilaat(waazeh bayan) ko mahfuz rakha.

Woh sirf apne silsila e nasab (khandaani silsila) se hi puri tarah ba-khabar na the, balki apne ghoudo(horse) ke naam aur unke nasab naamo ko puri tarah jante the,

jo ghoda maidaane jang me geir-ma’muli, suja’at (bahaduri) aur kaar-kardgi(kaam ki khubi) ka muzaahira(izhaar) karta uske nasab se wo puri tarah waaqif rehte the,

Unke tehwaro me jo adabi mehfile muna’aqid hoti thi jinme door-daraaz se aaye hue fush’haa wa balga’a apne qaseede sunaate ya apne khitaab se lougo ke dilo ko mouh leite,

soonne wale ek baar soonne se woh pura qaseeda aur pura khutba azbar(hifz/yaad) kar leite, fir woh is se aage riwaayat karte rehte,

Har shayar ka ek ravayya huwa karta jis ka kaam ye tha ki shayar ki zubaan se nikalne wala har sheir woh yaad kar leita,

Unke ha shahad(honey) ke 80 naam he, saanp ke 200, sheir ke 500, unt ke 1000, talvaar ke bhi 1000 aur aalam wa masaaib(bahot zyada musibate aur pareshaniyo) ki ta’abir ke liye 4000 alfaaz he,

In tamaam asma’a(naam) ko yaad kar leina qawi haafza (mazbut yaad-daasht) ke bageir mumkin nahi, ahle arab ko qudrat ne jo zehaanat(samajhdaari) aur quwwate haafza ataa farmaayi thi iska inkaar mumkin nahi.
( seerate mustafa jane rehmat ﷺ, jild-1, safa-142,143)

Arab mazahib me be-ahtedaliya
Jeisa ki (aage) bayan huwa arab me tamaam mashoor mazaahib the, yahudiyat bhi, nasraaniyat bhi, majusiyat bhi, haneefiyat bhi aur ilhaad(kufr) bhi,

Buto par aadmiyo ki qurbani chadhayi jati thi, baap ki mankuha (zouja/bivi) beite ko wiraasat me milti thi, haqeeqi behno se ek sath shadi jaiz thi, azwaaj (biviyo) ki koi hadd na thi, qemaar-baazi(juwa), sharab-khori, zina-kari ka rivaaj aam tha,

be-hayaai ki ye haalat ki sabse bada namur shayar umro qais jo shahzada bhi tha, qasida me apni fufizad bahen ke sath apni badkaari ka qissa maze le le kar bayan karta he aur ye qasida ka’aba par aaaviza (latka) kiya jata he,

Ladaaiyo me lougo ko zinda jala deina, musturaat(aurato) ka peit chak(chir) kar daalna aur be-kashur baccho ko maarna umuman jaiz samjha jata tha,

Ye haalat sirf arab ke sath makhsus (khas) na thi, balki puri duniya me yahi taarikhi(andhera) chhayi hui thi, ( seerate mustafa jane rehmat ﷺ, jild-1, safa-138,139)

Kya is zulmat ko mitaane ke liye ek aaftaab ki zarurat na thi..??

Bus usi aaftaab ko huzoor nabi e kareem sallallaho alayhe wasallam kaha jata he.

Ahle arab aur mazhabe haneefi

Deene ibhrahim alaihissalam ki ummul usool touhid khalis thi, zamana ke imtedaad (khinchaao) aur jahaalat ke andhero se ye usool agarche shirk-aalud(shirk me mubtala) ho gaya tha, yaha tak ki khud khana e ka’aba me buto ki parastish (ibaadat) hoti thi,

Taaham(fir bhi touhid ka usul) bilkul fana nahi ho sakta tha, jo loug saahibe basirat the unko ye nazariya nafrat-angez(nafrat ke qaabil) ma’alum hota tha ki insaan aaqil.

Jamad(bejaan chizo) ke saamne sar jhukaaye, is bina par but-parasti ki buraai ka khyaal bahot ke dil me aaya,

lekin iska taarikhi zamana huzoor sarware kounein sallallaho alayhe wasallam ki bee’sat(risaalat ka zamaane) se kuchh hi pehle shuru hota he,

Ibne ishaaq ne likha he ki ek dafa kisi but ke salana meila me warqa bin noufeil, abdullah bin hajash, usmaan bin huris aur zaid bin amr bin noufeil shareek the.

In lougo ke dil me daf’atan(achaanak) ye khyaal aaya ki ye kya beihuda-pan he ki hum ek patther ke saamne sar jhukate he jo na sunta, na deikhta he, na kisi ko nukshan kar sakta he aur na kisi ko faayda pahoncha sakta he, ye 4ro quraish ke khandaan se the,

Zaid deene ibhraahimi ki talaash me sham(mulke sham) gaye, waha yahud aur isaayi paadariyo se mile, lekin kisi se tasalli nahi hui isliye is ijmaali ayteqaad(achhe yaqeen) par iktefa kiya ki “mai ibhraahim ka mazhab qabool karta hu”

Ahle arab ladkiyo ko zinda dafn kar deite the, zaid hi pehle shaksh he jinhone is rasm ki mumaanat(rok-tok) ki, jab koi shaksh aysa iraada karta to woh ja kar us ladki ko maang leite aur khud uski parwarish karte,

Usi zamaane ke qareeb umayya bin abi salt ne jo taaif ka raees aur mashoor shayar tha, but-parasti ki mukhaalifat ki, umayya ne zamaana e jaahiliyat me aasmaani kitaabe padhi thi aur but-parasti chhod kar deene ibhraahimi ikhteyaar kar liya tha,

Ye amr(kaam) aksar riwaayato se saabit he ki arab aur khususan makka aur madeena me muta’

adid (kayi) loug but-parasti ke munkir ho gaye the aur millate ibhraahimi (deene ibhraahimi) ki justaju(talaash) me the, ye is liye ki mujaddid e millate ibhrahim (ya’ani huzoor nabi e kareem sallallaho alayhe wasallam) ke zahoor ka waqt qareeb aa gaya tha.
(seerate mustafa jane rehmat ﷺ, jild-1, safa-136-138)

Bacchiyo ko zinda dafna deina

Ek intehaai zaalimana aur sang-dilana(be-raham) rasm arabo me raaij thi aur jisko baaise izz wa sharf (izzat wa buzurgi) samjha jata tha,

Woh “wa’adul banaat” ki rasm thi ya’ani jab kisi ke ha bacchi peida hoti to unke ha saffe maatam (maatam ki line) bichh jati aur jab woh chand saal ki ho jati to baap usko behtareen kapde pehnata, muziyyan wa aaarasta(taiyyar-sajha) karke jangal me le jata,

Apne haatho se ek gehra gad-dha khoudta fir usme dhakka de kar us bacchi ko feink deita

aur us par mitti daal kar us gad-dhe ko bhar deita, woh bechari chinkhti-chillati, ruhjati, lekin us sang-dil(patther dil) wa saffak(be-raham) baap par zara asar na hota,

Beitiyo ko zinda dargour(dafn) karne ki ye qabeeh(buri) rasm taqriban arab ke tamaam qabaail (qabeelo) me kam wa beish(thodi bahot) raaij thi, lekin banu tameem me iska revaaj bahot zyada tha,

Islaam ne is zaalimana rasme-bad ki mukhaalifat ki aur baccho ki peidaish wa parwarish par sawaab wa jannat ka mus-da diya aur loug ju ju islaam aur Hazrat muhammad sallallahu alayhe wasallam ke qareeb aate gaye,

maraasim jaahiliyat(jahaalat se bhari rasmo) se beizaari badhti gayi aur islaam ke daamane rehmat me loug aafiyat (salaamati) mehsus karne lage,

jo loug islaam se pehle mujassam khudaao ke saamne sar teka karte the woh khuda e waahid ke parastaar ban gaye.
( seerate mustafa Hazrat muhammad ﷺ, jild-1, safa-158-160)

Arab me shadi biya ke tariqe :-


Shareef qabaail(qabeelo) me to shaadi-biyaah ka yahi tareeqa tha jisko islaam ne bhi jaiz qarar diya ki ladke ke varsa ladki ke paas jate aur unse rishte ki darkhwaast karte.

Aur agar woh unki is darkhwaast ko qabool karte to ladke ke rishtedaar azhad mamnun (behad ahesaan-mand) wa shukr guzaar hote,

ladki ka mahar muqarrar kiya jata majlis nikaah munaqqid hoti aur ladki ke waalidein (maa-baap) neik tamannao ke sath apni ladki ko rukhsat karte,

Lekin is nikaah ke alaawa rishta e zoujiyat(nikaah) ke ineqaad ke aur bhi muta’adid (kayi) tareeqe raaij the, iski mukhtelaf surate thi..

1) mankuha aurat(bivi) jab ayyame haiz(haiz ke dino) se faarig hoti to uska khaawand (shohar) kisi shuja’a(bahadur) ya shakhi aadmi ki taraf usko bheijta.

aur usko ijaazat deita ki uske sath hum-bistari kare aur us se uska maqshad ye hota ki ek naamur aadmi ke nutfe se uski bivi ke shikam se jo baccha peida hoga.

Woh bhinaamur(brilliant) hoga aur usko ek naamur beite ka baap banne ka ayzaaz haasil ho jayega,

ye surate haal dar-haqiqat nikaah ki nahi, lekin ahle arab isko nikaah se ta’abir karte the,

2) dusra tareeqa ye tha ki 8-9 aadmi ek aurat ke paas ekhatthe hote aur uski raza se uske sath moqaarebat(milan) karte,

agar is moqaarebat se hamal thehar jata to jab baccha peida hota to chand roz(din) baad un 8-9 aadmiyo ko aurat bula bheijti thi,

Unme se kisi ki majaal na hoti ki woh aane se inkaar kare, jab woh uske paas ekatthe ho jate to woh kehti ki jo kuchh tumne kiya use tum jante hi ho, us fe’al(kaam) se meire ha baccha peida huwa he,

Fir unme se jiska naam chahti (naam) le kar kehti ki ye teira baccha he, us aadmi ki majaal na hoti ki woh inkaar kare,

us bacche ko us aadmi ki nasl se mulhaq(jod) kar diya jata, ye us waqt hota jab paida hone wala beita hota aur agar beiti peida hoti to fir woh na unko bulaati na kisi ki nisbat karti,

Kyuki use ilm hota ki ahle arab bacchiyo ko azhad(behad) na pasand karte he aur baaz apni jaiz bacchiyo ko zinda dargour karne se baaz nahi aate,

ayse mu’aashre (insaani maahol) me ek na-jaiz bacchi ka boujh uthane ke liye kon taiyyar hoga, is liye woh khamosh rehti,

3) ek tareeqa ye bhi tha ki badkaar aurate apne makaano ke upar jhande lehrati, har shaksh ke liye roz wa shab(raat aur din) unke darwaaze khule rehte

aur badkaari ka karobaar jari rehta, agar koi baccha peida hota to fir qeyafa shanaas(shaklo-surat ki pehchaan rakhne wale) ko bulaya jata aur jiski taraf woh uske nasab ki nisbat kar deita uska woh farzand(beita) qarar pata,

4) poshida nikaah :- aysi badkaari jo lougo ki aankho se ujhal(chhipi) ho woh buri nahi samajhi jati thi, lekin aysi badkaari jiska aam charcha huwa aur khulam-khula huwa usko aiyb aur kamingi samjha jata tha,

5) nikaahe muta’a :- iska bhi aam rivaaj tha, isme gawaavo ke bageir aurat aur mard muqarrar waqt ke liye muayyana(taiy kiye gaye) maal ke evaz(badle) biyaah kar leite the aur miya-bivi ki heishiyat se zindagi basar karte the,

6) nikaahe badal :- unke ha ye tareeqa bhi tha ki 2 mard aapas me ye taiy kar leite, ek dusre ko kehta ki tu apni aurat ko meire paas bheij de mai apni bivi ko tumhaare paas bheij dunga,

7) nikaahe shegaar :- ek aadmi apni ladki ka biyaah kisi mard ke sath kar deita, is shart par ki woh mard apni beiti ya bahan uske nikaah me de deiga aur dono apni biviyo ko maher wageira ada nahi karenge,

Ye chand tareeqe the jo unme muravvaj(ja’ari) the aur jis par kisi ko koi bhi mihtam(pareishan) nahi karta tha.


(seerate mustafa Hazrat muhammad ﷺ, jild-1, safa-155-157) .suscribe our chennel

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