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It is true that God sent His prophets to take humans on a
straight path and train them to obey their commands.
Through the Prophets, God conveyed His commandments to
the people and explained to them to obey these commands.
However, even after a great and detailed interpretation, there
is a problem of sectarianism and classification among the
people. This usually causes people's displeasure and self
-sufficiency, which makes them unable to control their
psychological emotions. In order to take such people on the
right path, we should obey the commands of God and act not
only for the pleasure of others but for the pleasure of God.

A large number of people need to obey God's
commandments and control their psychological emotions.
We must follow the path of God and reject the devil's paths.
Leg, Muslim is an Arabic word, translating it, obedient to
Allah in Urdu language, obedience. All the Prophets obey
Allah's command.
The Ultimate Goal of Following God's Commandments is to
Attain His pleasure and obedience to his. The Term "Muslim"
means one who submits and surrenders to the will of Allah.
All the prophets, including prophet Muhammad (Peace be
Upon Him), Taught their followers to Obey God's Commands
and Submit to His. It is important for us as individuals to
strive towards this obedience and to control our emotions, in
order to stay on the string on and avaid before being made
by the Devil.
According to many traditions, God sent prophets to convey a
message to his people. The purpose of this message is to
lead us to the straight path, and it is summarized in the
order that Allaah has given us in four books, pages and
revelations. Despite the fact that the message of all the

prophets is the same, people are divided into sects and
classes, everyone interprets me and knows the commands
of God.
To reach this goal, we have a duty to listen to the people's
words and to completely obey God's commands.
Unfortunately, many people had failed to do so before,
resulting in a short existence in this world. If we want to
avoid punishment and reach the last reward, we should try to
fly according to God's command, the devil's path should be
rejected and not in the way of God's commands.

We up
It is true that God sent his Prophets to take humans on a
straigh path and train them to Obey their Commands.
Through the prophets, God consciousness his
Commandments to the people and explanted to them to
Obey these Commands.
However, Even after a great and detailed interpretation, there
is a problem of sectorianism and classification Among the
people. This usually causes People's Displeasure and Self
-Sufficience, which makes them unable to control their
right path, we should have the Commands of God and Act
not only for the plastic of others but the please of God.

A large number of people needs to Obey God's
We Must Follow the Path of God and Reject the Devil's Paths.
Allah in Urdu languages, obedible. All the Prophets Obey
Allah's Command.
Yes, that is correct. The Ultimate Goal of Following God's
Commandments is to Attain His pleasure and obedience to
his. The Term "Muslim" means one who submits and
surrenders to the will of Allah. All the prophets, including
prophet Muhammad (Peace be Upon Him), Taught their
followers to Obey God's Commands and Submit to His. It is
important for us as individuals to strive towards this
obedience and to control our emotions, in order to stay on
the stright path and avaid before being misled by the Devi

by the Devil.
The ultimate purpose of following God's commands is to
seek His happiness and obedience to His will. The term
"Muslim" means that he presents according to the will of
Allah and surrenders. All the prophets, including the Prophet
Muhammad, taught his followers to obey and submit to
God's commands. It is important for us to struggle towards
this obedience and control their emotions, so as to stay
upright and avoid being misled by the devil.
Our Duty Now is to Compile and Understand God's Divine
Orders, as revealed in the scriptures, and translate them into
policies and action that benefits all of humanity. By Carefully
Studying and Comp
https://fatcoupon.com/auth/sign-up?referrer=5ZGG6PTI6P.
words and to Completely Obey God's Commands.

avaid punishment and reach the last reward, we should try to
fly to God's Commanding, the Devil's Path Should be rejected
and not in the way of God's commands.

We up
straigh Path and train them to Obey their Commands.
Through the prophets, god consciousness his
-Sufficious, which makes them unable to control their
Commandments and Control their Psychological Emotion.

Allah's Command.
Prophet Muhammad (Peace Be Upon Him), Taught their
obedience and to control our emotions, in orders to stay on
the stright path and avaid before being made by media.
All the prophets, including Prophet Muhammad (Peace Be
orders to stay on the string on and avaid before before
making the devil.

The ultimate purpose of following
God's Commands is to seek his Happyness and Obedience to
his will. The term "Muslim" means that he presents accounts
to the Allah and the surrenders. All the prophets, including
the Prophet Muhammad, Taught his followers to OBEY and
SUBMIT to God's Commands. It is important for us to
struggle towards this obedience and control their emotions,
so as to stay upright and avaid before being made by the
devil.
Our duty now is to compile and understand God's Divine
Studying and Comp
Rehinding these teachings, we can Devilop compressive
guidelines that encompass every aspect of human
existence. Implementing These Policies Would Not Only
Lead To A Justice Society But Also Pave The Way for the
Ultimate Goal: Ensuring that all human beings have the
Opportunity to Attain Jannat, or Heaven

To accountPlish this noble objective, it is crastic that we
proproach the task with Wisdom, Compassion, and
Incilusival. We Must Recognize The Daily Mong People and
their Varying Interpretations of God's Law. While Ensuring
The Core Principles of Justice, Love, and RESPOCT, We
should also be mindullly of the difference cultural, social,
and historical contexts that shape our understanding of the
Divine Commandments.
Additionally, it is essential to English in open dialogue and
foster an Environment of Mutual Understanding and
Responsibility. By promoting interfaith and intercultural
dialogue, we can bridge gaps, dissolve misunderstandings,
and work towns a shared vision of a harmonious society.
This Collaborative Approach will be enabled us to create
policies that embraces of compassion, Equality, and human
date, thereby breading us close to the ideal of Jannat for all.
As we embark on this Journey, Let us remember that the
path to Jannat is not solely paved with legislation and

policies. It is also a person endav that requires each
individual to strive for Righteousness and virtuous conduct.
While Policy-making is cricket, it must be accepanied by a
genuine commitment to embodying the teachings of our
faith in our daily lives.
May Our Collective Efforts To Understand, Implement, And
Examplify God's Laws Bringer Us Kloser To A World How
Human Beings Can Experience Together, Let Us Strive For A
Future Humany Flourishes In The Light Of Divine Guidance,
Leading Us Towards Euter Bliss. It is to be translated into
policies and acts that benefactor humanity. Carefully
Studying and Understanding The Teachings, We Can Create
Comprehensive Guidelines That Cover Every Aspect of
Human Existence. Implementation of these policies will not
only only lead to a fair socialty, but will also pay the way for
this ultimate purpose: to pass that all human beings have
the Opportunity to get paradise or paradise.

To fill in this great goal, it is important that we reached this
work with Wisdom, Sympathy and Comparensiveness. We
Must Recognize The standard of people and their different
interpretations of the law of God. By Ensering the Basic
Principles of Justice, Love and RESPECT, We Must also Keep
in Mind the Various Cultural, Social and Historical Contexts
That Create Our Understanding Of The Divine
Commandments.
In addition, it is important to engage in open dialogue and
promote an environment of mutual understanding and
Respect. By Promoting Interfaith and Interfaith Dialogue, We
can fill space, Remove Misunderts, and work for a Common
Vision of Harmonious Society. This Cooperative Approach
Will Enable Us To Make Policies That Adopt the Values of
Sympathy, Equality and Human Dignity, and thus bringer us
close to the idea of paradise for all.
When we start this Journey, We Must Remember That Path
to Paradise is not smooth with legislation and policies. It is
also a person effort for every every single need to strive for
good and good. Although policy -Making is very important, it

should be with real comment to embrace our faith in our
everyday life.
Our Collective Efforts To Understand, Enforce and Examplify
the Laws Of God Take Us Closer To A World Human All
Human Beings Can Experience The Blessings of PARADIE,
And where Justice, Love and Mercy Are Dominated. Let's try
for a fury where humanity flourishes in the light of the Divine
Guidance, lead us to eternal Happy.
"Everyone Believes in God, but no one believes in God's law."
Although people can clim to believe in God, their action may
not reflect their true beliefs. Alternatively, this can be
interpreted in terms of the Complexity of Faith and Faith,
and in which individuals understand the ideas like Allah
difference.
This Gulf Between Belief and Action is caused by Several
Factors. These include lack of understanding of the
Muslims, the impact of Personal Problems or motors, or
social presses.

However, it is important to not do that faith in Allah is not
only a matter of faith, but it is also a complex se T of Beliefs,
Values and Practices That Affect the Observations and
Actions of a Person in the World. Account to the views of the
muslims, Allah has given a collection of rules to all human
beings who are known from the example of the recitation of
the Qur'an and the Example of Prophet Muhammad.

Muslim is an Arabic word, translating it, obedient to Allah in
Urdu language, obedience. All the Prophets obey Allah's
command.
strive towards this obedience and to control our emotions,
According to many traditions, God sent prophets to convey
a message to his people. The purpose of this message is to
lead us to the straight path, and it is summarized in the
order that Allaah has given us in four books, pages and
revelations. Despite the fact that the message of all the
prophets is the same, people are divided into sects and
classes, knows the commands of God.

, we have a duty to listen to the people's words and to
completely obey God's commands. Unfortunately, many
people had failed to do so before, resulting in a short
existence in this world. If we want to avoid punishment and
reach the last reward, we should try to according to God's
command, the devil's path should be rejected and not in the
way of God's commands.

Allah's Command.
by the Devil.
God's commands is to seek His happiness and obedience to
His will. The term "Muslim" means that he presents
according to the will of Allah and surrenders. All the
prophets, including the Prophet Muhammad, taught his
followers to obey and submit to God's commands. It is
important for us to struggle towards this obedience and

control their emotions, so as to stay upright and avoid being
misled by the devil.
Our Duty Now is to Compile and Understand God's Divine
Studying and Comp
Rehinding these teachings, we can devilop compressive
Lead To A Justice Society But Also Pave the Way for the
Opportunity to ATTAIN JANNAT, OR HEAVEN.
To accountPlish this noble objective, it is crucial that we
proproach the task with wisdom, compassion, and inclusival.
We Must Recognize The Daily Mong People and their
Varying Interpretations of God's Law. While ensuring the
core principles of Justice, Love, and Respect, we should also
be mindfully of the difference cultural, social, and historical

contexts that shape our understanding of the Divine
Commandments.
foster an environment of mutual understanding and
responsibility. By promoting interfaith and intercultural
policies that embraces of compassion, equality, and human
policies. It is also a personal endavor that requires each

May our Collective Efforts To Understand, Implement, And
Examplify God's Laws Bringer Us Closer To A World How
Human Beings Can Experience Together, Let us Strive For A
Future Where Humanity Flourishes In The Light Of Divine
Guidance, Leading Us Towards Euter Bliss. It is to be
translated into policies and actions that benefit the entire
humanity. Carefully studying and understanding these
teachings, we can create comprehensive guidelines that
cover every aspect of human existence. Implementation of
these policies will not only lead to a fair society, but will also
pave the way for this ultimate purpose: to ensure that all
human beings have the opportunity to get Paradise or
Paradise.
To fulfill this great goal, it is important that we reach this
work with wisdom, sympathy and comprehensiveness. We
must recognize the diversity of people and their different
interpretations of the law of God. By ensuring the basic
principles of justice, love and respect, we must also keep in
mind the various cultural, social and historical contexts that
create our understanding of the divine commandments.

respect. By promoting interfaith and interfaith dialogue, we
can fill space, remove misunderstandings, and work for a
common vision of harmonious society. This cooperative
approach will enable us to make policies that adopt the
values of sympathy, equality and human dignity, and thus
bring us closer to the ideal of paradise for all.
When we start this journey, we must remember that the path
to paradise is not smooth with legislation and policies. It is
also a personal effort for which everyone needs to strive for
good and good. Although policy -making is very important, it
should be with real commitment to embrace our faith in our
everyday life.
Our collective efforts to understand, enforce and exemplify
the laws of God take us closer to a world where all human
beings can experience the blessings of Paradise, and where
justice, love and mercy are dominated. Let's try for a future
where humanity flourishes in the light of divine guidance,
lead us to eternal happiness.

"Everyone believes in God, but no one believes in God's law."
Although people can claim to believe in God, their actions
may not reflect their true beliefs. Alternatively, this can be
interpreted in terms of the complexity of faith and faith, and
in ways in which individuals understand the ideas like Allah
differently.
This gulf between belief and action is caused by several
factors. These include lack of understanding of religious
teachings, the impact of personal problems or movements,
or social pressure.
However, it is important to note that faith in Allah is not only
a matter of faith, but it is also a complex se
of beliefs, values and practices that affect the observations
and actions of a person in the world. According to the views
of the Muslims, Allah has given a collection of rules to all
human beings who are known from the example of the
revelation of the Qur'an and the example of Prophet
Muhammad.

Allah's Command.
orders to stay on the string on and avaid before before
making the devil.
Accorder to many trade, God sent prophets to convey a
message to his people. The purpose of this message is to
lead us to the straigh path, and it is summarized in the order
that Allaah has given us in Four Books, Pages and
Revelations. Despite the fact that the message of all the

Prophets is the Same, people are divided into secrets and
classes, everyoneone interprets me and knowledge the
Commands of God.
words and to Completely Obey God's Commands.
avaid punishment and reach the last reward, we should try to
fly to God's Commanding, the Devil's Path Should be rejected
and not in the way of God's commands.

We up
straigh Path and train them to Obey their Commands.
Through the prophets, god consciousness his
-Sufficious, which makes them unable to control their

Commandments and Control their Psychological Emotion.
Allah's Command.
Prophet Muhammad (Peace Be Upon Him), Taught their
the stright path and avaid before being made by media.

Upon Him), Taught their fo
llowers to Obey God's Commands and Submit to His. It is
the string on and avaid before before making the devil.
devil.

Studying and Comp

Commandments.

everyday life.

difference.
Factors. These include lack of u
llowers to Obey God's Commands and Submit to His. It is
the string on and avaid before before making the devil.

devil.
Studying and Comp

Commandments.

everyday life.

difference.
Factors. These include lack of u
nderstanding of the Muslims, the impact of Personal
Problems or motors, or social presses.
However, it is important to not do that faith in Allah is not
only a matter of faith, but it is also a complex se T of Beliefs,
Values and Practices That Affect the Observations and
Actions of a Person in the World. Account to the views of the
muslims, Allah has given a collection of rules to all human
beings who are known from the example of the recitation of
the Qur'an and the Example of Prophet Muhammad.

‫یہ‬
‫سچ‬
‫ہے‬
‫کہ‬
‫خدا‬
‫نے‬
‫اپنے‬
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‫انسانوں‬
‫کو‬
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‫راستے‬
‫پر‬
‫لے‬
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‫اور‬
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‫کے‬
‫احکامات‬
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‫لئے‬
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‫ذریعہ‬
،
‫خدا‬
‫نے‬
‫اپنے‬
‫لوگوں‬
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‫پہنچایا‬
‫اور‬
‫ان‬
‫کی‬
‫تعمیل‬
‫کرنے‬
‫کے‬
‫لئے‬
‫ان‬
‫کی‬
‫وضاحت‬
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‫تاہم‬
،
‫ایک‬
‫عمدہ‬
‫اور‬
‫تفصیلی‬
‫تشریح‬
‫کے‬
‫بعد‬
‫بھی‬
،
‫لوگوں‬
‫میں‬
‫فرقہ‬
‫واریت‬
‫اور‬
‫درجہ‬
‫بندی‬
‫کا‬
‫ایک‬
‫مسئلہ‬
‫ہے۔‬
‫اس‬
‫سے‬
‫عام‬
‫طور‬
‫پر‬
‫لوگوں‬
‫کی‬
‫ناراضگی‬
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‫خود‬
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‫اہلیت‬
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‫سبب‬
‫بنتا‬
‫ہے‬
،
‫جس‬
‫کی‬
‫وجہ‬
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‫لوگوں‬
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‫صحیح‬
‫راہ‬
‫پر‬
‫گامزن‬
‫کرنے‬
‫کے‬
‫ل‬
،
‫ہمیں‬
‫خدا‬
‫کے‬
‫کی‬
‫تعمیل‬
‫کرنی‬
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‫نہ‬
‫صرف‬
‫دوسروں‬
‫کی‬
‫خوشنودی‬
‫کے‬
‫لئے‬
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‫لئے‬
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‫کرنا‬
‫چاہئے۔‬
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‫تعداد‬
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‫کے‬
‫کی‬
‫تعمیل‬
‫کرنے‬
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‫کے‬
‫نفسیاتی‬
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‫قابو‬
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‫راستوں‬
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‫مسترد‬
‫کرنا‬
‫چاہئے۔‬
‫مسلمان‬
‫ایک‬
‫عربی‬
‫لفظ‬
‫ہے‬
،
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‫کا‬
‫ترجمہ‬
،
‫ہللا‬
‫کے‬
‫فرمانبردار‬
،
‫اردو‬
‫زبان‬
‫میں‬
،
‫اطاعت۔‬
‫تمام‬
‫نبی‬
‫ہللا‬
‫کے‬
‫حکم‬
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‫کی‬
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‫ہے۔‬
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‫(اس‬
‫پر‬
)‫امن‬
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‫اپنے‬
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‫کے‬
‫کی‬
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‫اور‬

‫اس‬
‫کے‬
‫سامنے‬
‫پیش‬
‫کرنے‬
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‫کریں‬ ،
‫بہت‬
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‫روایات‬
‫کے‬
‫مطابق‬
،
‫خدا‬
‫نے‬
‫اپنے‬
‫لوگوں‬
‫کو‬
‫ایک‬
‫پیغام‬
‫پہنچانے‬
‫کے‬
‫لئے‬
‫نبیوں‬
‫کو‬
‫بھیجا۔‬
‫اس‬
‫پیغام‬
‫کا‬
‫مقصد‬
‫ہمیں‬
‫سیدھے‬
‫راستے‬
‫کی‬
‫طرف‬
‫لے‬
‫جانا‬
‫ہے‬
،
‫اور‬
‫اس‬
‫کا‬
‫خالصہ‬
‫اس‬
‫ترتیب‬
‫میں‬
‫کیا‬
‫گیا‬
‫ہے‬
‫کہ‬
‫ہللا‬
‫نے‬
‫ہمیں‬
‫چار‬
‫کتابوں‬
،
‫صفحات‬
‫اور‬
‫انکشافات‬
‫میں‬
‫دیا‬
‫ہے۔‬
‫اس‬
‫حقیقت‬
‫کے‬
‫باوجود‬
‫کہ‬
‫تمام‬
‫نبیوں‬
‫کا‬
‫پیغام‬
‫ایک‬
‫جیسے‬
‫ہے‬
،
‫لوگ‬
‫فرقوں‬
‫اور‬
‫طبقوں‬
‫میں‬
‫تقسیم‬
‫ہیں‬
،
‫خدا‬
‫کے‬
‫کو‬
‫جانتے‬
‫ہیں۔‬
، ‫ہمارا‬
‫فرض‬
‫ہے‬
‫کہ‬
‫لوگوں‬
‫کے‬
‫الفاظ‬
‫سنیں‬
‫اور‬
‫خدا‬
‫کے‬
‫کو‬
‫مکمل‬
‫طور‬
‫پر‬
‫مانیں۔‬
‫بدقسمتی‬
‫سے‬
،
‫بہت‬
‫سے‬
‫لوگ‬
‫پہلے‬
‫بھی‬
‫ایسا‬
‫کرنے‬
‫میں‬
‫ناکام‬
‫رہے‬
‫تھے‬
،
‫جس‬
‫کے‬
‫نتیجے‬
‫میں‬
‫اس‬
‫دنیا‬
‫میں‬
‫ایک‬
‫مختصر‬
‫وجود‬
‫پیدا‬
‫ہوا‬
‫تھا۔‬
‫اگر‬
‫ہم‬
‫سزا‬
‫سے‬
‫بچنے‬
‫اور‬
‫آخری‬
‫انعام‬
‫تک‬
‫پہنچنا‬
‫چاہتے‬
‫ہیں‬
‫تو‬
‫ہمیں‬
‫خدا‬
‫کے‬
‫حکم‬
‫کے‬
‫مطابق‬
‫کوشش‬
‫کرنی‬
‫چاہئے‬
،
‫شیطان‬
‫کے‬
‫راستے‬
‫کو‬
‫مسترد‬
‫کردیا‬
‫جانا‬
‫چاہئے‬
‫نہ‬
‫کہ‬
‫خدا‬
‫کے‬
‫کی‬
‫راہ‬
‫میں۔‬
‫یہ‬
‫سچ‬
‫ہے‬
‫کہ‬
‫خدا‬
‫نے‬
‫اپنے‬
‫نبیوں‬
‫کو‬
‫کو‬
‫سیدھے‬
‫راستے‬
‫پر‬
‫لے‬
‫جانے‬
‫اور‬
‫ان‬
‫کے‬
‫کی‬
‫تعمیل‬
‫کرنے‬
‫کی‬
‫تربیت‬
‫دینے‬
‫کے‬
‫لئے‬
‫بھیجا۔‬
‫نبیوں‬
‫کے‬
‫ذریعہ‬
،
‫خدا‬
‫نے‬
‫اپنے‬
‫لوگوں‬
‫کو‬
‫پہنچایا‬
‫اور‬
‫ان‬
‫کی‬
‫تعمیل‬
‫کرنے‬
‫کے‬
‫لئے‬
‫ان‬
‫کی‬
‫وضاحت‬
‫کی۔۔‬

‫لوگوں‬
‫کی‬
‫ایک‬
‫بڑی‬
‫تعداد‬
‫کو‬
‫خدا‬
‫کے‬
‫کی‬
‫تعمیل‬
‫کرنے‬
‫اور‬
‫ان‬
‫کے‬
‫جذبات‬
‫پر‬
‫قابو‬
‫پانے‬
‫کی‬
‫ضرورت‬
‫ہے۔‬
‫ہمیں‬
‫خدا‬
‫کے‬
‫راستے‬
‫پر‬
‫عمل‬
‫کرنا‬
‫چاہئے‬
‫اور‬
‫شیطان‬
‫کے‬
‫راستوں‬
‫کو‬
‫مسترد‬
‫کرنا‬
‫چاہئے۔‬
‫یہ‬
‫سچ‬
‫ہے‬
‫کہ‬
‫خدا‬
‫نے‬
‫اپنے‬
‫نبیوں‬
‫کو‬
‫کو‬
‫ایک‬
‫سیدھے‬
‫راستے‬
‫پر‬
‫لے‬
‫جانے‬
‫اور‬
‫ان‬
‫کے‬
‫کی‬
‫تعمیل‬
‫کرنے‬
‫کی‬
‫تربیت‬
‫دینے‬
‫کے‬
‫لئے‬
‫بھیجا۔‬
‫نبیوں‬
‫کے‬
‫ذریعہ‬
،
‫خدا‬
‫کا‬
‫شعور‬
‫لوگوں‬
‫کو‬
‫اس‬
‫کے‬
‫اور‬
‫ان‬
‫کی‬
‫تعمیل‬
‫کرنے‬
‫کے‬
‫لئے‬
‫ان‬
‫کی‬
‫وضاحت‬
‫کرتے‬
‫ہیں۔‬
‫تاہم‬
،
‫ایک‬
‫عمدہ‬
‫اور‬
‫تفصیلی‬
‫تشریح‬
‫کے‬
‫بعد‬
‫بھی‬
،
‫لوگوں‬
‫میں‬
‫سیکٹرین‬
‫ازم‬
‫اور‬
‫درجہ‬
‫بندی‬
‫کا‬
‫مسئلہ‬
‫ہے۔‬
‫اس‬
‫سے‬
‫عام‬
‫طور‬
‫پر‬
‫لوگوں‬
‫کی‬
‫اور‬
‫خود‬
‫کشی‬
‫کا‬
‫سبب‬
‫بنتا‬
‫ہے‬
،
‫جس‬
‫کی‬
‫وجہ‬
‫سے‬
‫وہ‬
‫اپنے‬
‫جذبات‬
‫پر‬
‫قابو‬
‫پانے‬
‫میں‬
‫ناکام‬
‫رہتے‬
‫ہیں۔‬
‫ایسے‬
‫لوگوں‬
‫کو‬
‫صحیح‬
‫راہ‬
‫پر‬
‫گامزن‬
‫کرنے‬
‫کے‬
‫ل‬
،
‫ہمارے‬
‫پاس‬
‫خدا‬
‫کے‬
‫ہوں‬
‫اور‬
‫نہ‬
‫صرف‬
‫دوسروں‬
‫کے‬
‫پالسٹک‬
‫کے‬
‫لئے‬
‫بلکہ‬
‫خدا‬
‫کی‬
‫کے‬
‫لئے‬
‫بھی‬
‫کام‬
‫کریں۔‬
‫لوگوں‬
‫کی‬
‫ایک‬
‫بڑی‬
‫تعداد‬
‫کو‬
‫خدا‬
‫کے‬
‫کی‬
‫تعمیل‬
‫کرنے‬
‫اور‬
‫ان‬
‫کے‬
‫جذبات‬
‫پر‬
‫قابو‬
‫پانے‬
‫کی‬
‫ضرورت‬
‫ہے۔‬
‫ہمیں‬
‫خدا‬
‫کے‬
‫راستے‬
‫پر‬
‫عمل‬
‫کرنا‬
‫چاہئے‬
‫اور‬
‫شیطان‬
‫کے‬
‫راستوں‬
‫کو‬
‫مسترد‬
‫کرنا‬
‫چاہئے۔‬
،
‫مسلمان‬
‫ایک‬
‫عربی‬
‫لفظ‬
‫ہے‬
،
‫جس‬
‫کا‬
‫ترجمہ‬
،
‫اردو‬
‫زبانوں‬
‫میں‬
‫ہللا‬
‫کے‬
‫فرمانبردار‬
،
‫اطاعت‬
‫کے‬
‫قابل‬
‫ہے۔‬
‫تمام‬
‫نبی‬
‫ہللا‬
‫کے‬
‫حکم‬
‫کی‬
‫تعمیل‬
‫کرتے‬
‫ہیں۔‬
‫خ۔‬

‍
‫خ‬
‫‍دا‬
‫کے‬
‫اس‬
‫کی‬
‫خوشی‬
‫اور‬
‫اس‬
‫کی‬
‫مرضی‬
‫کی‬
‫اطاعت‬
‫کے‬
‫خواہاں‬
‫ہیں۔‬
‫کی‬
‫اصطالح‬
‫کا‬
‫مطلب‬
‫یہ‬
‫ہے‬
‫کہ‬
‫وہ‬
‫ہللا‬
‫کی‬
‫مرضی‬
‫اور‬
‫ہتھیار‬
‫ڈالنے‬
‫والوں‬
‫کے‬
‫مطابق‬
‫پیش‬
‫کرتا‬
‫ہے۔‬
‫حضرت‬
‫محمد‬
‫صلی‬
‫ہللا‬
‫علیہ‬
‫وآلہ‬
‫وسلم‬
‫سمیت‬
‫تمام‬
‫نبیوں‬
‫نے‬
‫اپنے‬
‫کو‬
‫خدا‬
‫کے‬
‫کی‬
‫تعمیل‬
‫اور‬
‫عرض‬
‫کرنے‬
‫کا‬
‫درس‬
‫دیا۔‬
‫ہمارے‬
‫لئے‬
‫یہ‬
‫ضروری‬
‫ہے‬
‫کہ‬
‫وہ‬
‫اس‬
‫اطاعت‬
‫کی‬
‫طرف‬
‫جدوجہد‬
‫کریں‬
‫اور‬
‫ان‬
‫کے‬
‫جذبات‬
‫پر‬
‫قابو‬
‫پالیں‬
،
‫تاکہ‬
‫سیدھے‬
‫رہیں‬
‫اور‬
‫شیطان‬
‫کے‬
‫ذریعہ‬
‫گمراہ‬
‫ہونے‬
‫سے‬
‫بچیں۔‬
‫اب‬
‫ہمارا‬
‫فرض‬
‫خدا‬
‫کے‬
‫خدائی‬
‫کو‬
‫مرتب‬
‫کرنا‬
‫اور‬
‫سمجھنا‬
‫ہے‬
،
‫جیسا‬
‫کہ‬
‫صحیفوں‬
‫میں‬
‫انکشاف‬
‫ہوا‬
‫ہے‬
،
‫اور‬
‫ان‬
‫کو‬
‫ان‬
‫پالیسیوں‬
‫اور‬
‫عمل‬
‫میں‬
‫ترجمہ‬
‫کرنا‬
‫ہے‬
‫جس‬
‫سے‬
‫پوری‬
‫انسانیت‬
‫کو‬
‫فائدہ‬
‫ہوتا‬
‫ہے۔‬
‫احتیاط‬
‫سے‬
‫مطالعہ‬
‫اور‬
‫سے‬
‫ان‬
‫تعلیمات‬
‫کی‬
‫بحالی‬
‫کرتے‬
‫ہوئے‬
،
‫ہم‬
‫کمپریسی‬
‫رہنما‬
‫خطوط‬
‫کو‬
‫شیطانی‬
‫کرسکتے‬
‫ہیں‬
‫جو‬
‫انسانی‬
‫وجود‬
‫کے‬
‫ہر‬
‫پہلو‬
‫کو‬
‫گھیرے‬
‫ہوئے‬
‫ہیں۔‬
‫ان‬
‫پر‬
‫عمل‬
‫درآمد‬
‫نہ‬
‫صرف‬
‫انصاف‬
‫کے‬
‫معاشرے‬
‫کا‬
‫باعث‬
‫بنے‬
‫گا‬
‫بلکہ‬
‫حتمی‬
‫مقصد‬
‫کی‬
‫راہ‬
‫بھی‬
‫ہموار‬
‫کرے‬
:‫گا‬
‫اس‬
‫بات‬
‫کو‬
‫یقینی‬
‫بنانا‬
‫کہ‬
‫تمام‬
‫کو‬
‫جننات‬
‫یا‬
‫جنت‬
‫کو‬
‫حاصل‬
‫کرنے‬
‫کا‬
‫موقع‬
‫ملے۔‬
‫اس‬
‫عظیم‬
‫مقصد‬
‫کو‬
‫محاسبہ‬
‫کرنے‬
‫کے‬
،
‫یہ‬
‫بہت‬
‫ضروری‬
‫ہے‬
‫کہ‬
‫ہم‬
‫اس‬
‫کام‬
‫کو‬
‫حکمت‬
،
‫ہمدردی‬
‫اور‬
‫شمولیت‬
‫کے‬
‫ساتھ‬
‫پیش‬
‫کریں۔‬
‫ہمیں‬
‫روزانہ‬
‫لوگوں‬
‫اور‬
‫خدا‬
‫کے‬
‫قانون‬
‫کی‬
‫ان‬
‫کی‬
‫مختلف‬
‫ترجمانیوں‬
‫کو‬
‫پہچاننا‬
‫چاہئے۔‬
‫انصاف‬
،
‫محبت‬
‫اور‬

‫احترام‬
‫کے‬
‫بنیادی‬
‫اصولوں‬
‫کو‬
‫یقینی‬
‫بنانے‬
‫کے‬
‫دوران‬
،
‫ہمیں‬
‫ثقافتی‬
،
‫معاشرتی‬
‫اور‬
‫تاریخی‬
‫سیاق‬
‫و‬
‫سباق‬
‫کے‬
‫بارے‬
‫میں‬
‫بھی‬
‫ذہنی‬
‫طور‬
‫پر‬
‫رہنا‬
‫چاہئے‬
‫جو‬
‫خدائی‬
‫کے‬
‫بارے‬
‫میں‬
‫ہماری‬
‫تفہیم‬
‫کو‬
‫تشکیل‬
‫دیتے‬
‫ہیں۔‬
‫مزید‬
‫برآں‬
،
‫کھلے‬
‫مکالمے‬
‫میں‬
‫انگریزی‬
‫کے‬
‫لئے‬
‫یہ‬
‫ضروری‬
‫ہے‬
‫اور‬
‫باہمی‬
‫تفہیم‬
‫اور‬
‫ذمہ‬
‫داری‬
‫کے‬
‫ماحول‬
‫کو‬
‫فروغ‬
‫دیتا‬
‫ہے۔‬
‫بین‬
‫المذاہب‬
‫اور‬
‫بین‬
‫الثقافتی‬
‫مکالمے‬
‫کو‬
‫فروغ‬
‫دے‬
‫کر‬
،
‫ہم‬
‫خالء‬
‫کو‬
‫ختم‬
‫کرسکتے‬
‫ہیں‬
،
‫غلط‬
‫فہمیوں‬
‫کو‬
‫ختم‬
‫کرسکتے‬
‫ہیں‬
،
‫اور‬
‫کام‬
‫کرنے‬
‫والے‬
‫شہروں‬
‫کو‬
‫ایک‬
‫ہم‬
‫آہنگ‬
‫معاشرے‬
‫کا‬
‫مشترکہ‬
‫وژن‬
‫کرسکتے‬
‫ہیں۔‬
‫یہ‬
‫باہمی‬
‫تعاون‬
‫کے‬
‫ساتھ‬
‫ہمدردی‬
،
‫مساوات‬
‫اور‬
‫انسانی‬
‫تاریخ‬
‫کو‬
‫قبول‬
‫کرنے‬
‫والی‬
‫ایسی‬
‫پالیسیاں‬
‫بنانے‬
‫کے‬
‫قابل‬
‫ہو‬
‫جائے‬
‫گا‬
،
‫ا‬
‫جب‬
‫ہم‬
‫اس‬
‫سفر‬
‫کا‬
‫آغاز‬
‫کرتے‬
‫ہیں‬
‫تو‬
،
‫آئیے‬
‫ہم‬
‫یاد‬
‫رکھیں‬
‫کہ‬
‫جننات‬
‫کا‬
‫راستہ‬
‫مکمل‬
‫طور‬
‫پر‬
‫قانون‬
‫سازی‬
‫اور‬
‫کے‬
‫ساتھ‬
‫ہموار‬
‫نہیں‬
‫ہے۔‬
‫یہ‬
‫ایک‬
‫ذاتی‬
‫کمنٹ‬
‫بھی‬
‫ہے‬
‫جس‬
‫میں‬
‫ہر‬
‫فرد‬
‫کو‬
‫راستبازی‬
‫اور‬
‫نیک‬
‫سلوک‬
‫کے‬
‫لئے‬
‫جدوجہد‬
‫کرنے‬
‫کی‬
‫ضرورت‬
‫ہوتی‬
‫ہے۔‬
‫اگرچہ‬
‫پالیسی‬
‫سازی‬
‫ہے‬
،
‫لیکن‬
‫اسے‬
‫ہماری‬
‫روزمرہ‬
‫کی‬
‫زندگی‬
‫میں‬
‫ہمارے‬
‫ایمان‬
‫کی‬
‫کو‬
‫مجسم‬
‫بنانے‬
‫کے‬
‫لئے‬
‫حقیقی‬
‫عزم‬
‫کے‬
‫ذریعہ‬
‫اس‬
‫کا‬
‫فائدہ‬
‫اٹھانا‬
‫چاہئے۔‬
‫خدا‬
‫کے‬
‫قوانین‬
‫کو‬
‫سمجھنے‬
،
‫اس‬
‫پر‬
‫عمل‬
‫درآمد‬
‫اور‬
‫اس‬
‫کی‬
‫مثال‬
‫دینے‬
‫کے‬
‫لئے‬
‫ہماری‬
‫اجتماعی‬
‫کوششیں‬
‫ہمیں‬
‫ایک‬
‫ایسی‬
‫دنیا‬
‫کے‬
‫قریب‬
‫تر‬
‫بنائیں‬
‫کہ‬
‫انسان‬
‫کس‬
‫طرح‬
‫ایک‬
‫ساتھ‬
‫تجربہ‬
‫کرسکتا‬
‫ہے‬
،
‫آئیے‬
‫ایک‬
‫ایسے‬
‫مستقبل‬
‫کے‬
‫لئے‬
‫جدوجہد‬
‫کریں‬
‫جہاں‬
‫الہی‬
‫رہنمائی‬
‫کی‬
‫روشنی‬
‫میں‬
‫پھل‬
‫پھولے‬
،
‫جس‬
‫سے‬
‫ہمیں‬

‫یوٹر‬
‫بلیس‬
‫کی‬
‫طرف‬
‫راغب‬
‫کیا‬
‫جائے۔‬
‫اس‬
‫کا‬
‫ترجمہ‬
‫ان‬
‫اور‬
‫اقدامات‬
‫میں‬
‫کرنا‬
‫ہے‬
‫جو‬
‫پوری‬
‫کو‬
‫فائدہ‬
‫پہنچاتے‬
‫ہیں۔‬
‫احتیاط‬
‫سے‬
‫ان‬
‫کا‬
‫مطالعہ‬
‫اور‬
‫سمجھنے‬
‫کے‬
‫بعد‬
،
‫ہم‬
‫جامع‬
‫رہنما‬
‫خطوط‬
‫تشکیل‬
‫دے‬
‫سکتے‬
‫ہیں‬
‫جو‬
‫انسانی‬
‫وجود‬
‫کے‬
‫ہر‬
‫پہلو‬
‫کا‬
‫احاطہ‬
‫کرتے‬
‫ہیں۔‬
‫ان‬
‫کے‬
‫نفاذ‬
‫سے‬
‫نہ‬
‫صرف‬
‫ایک‬
‫منصفانہ‬
‫معاشرے‬
‫کا‬
‫باعث‬
‫بنے‬
‫گا‬
،
‫بلکہ‬
‫اس‬
‫حتمی‬
‫مقصد‬
‫کی‬
‫بھی‬
‫راہ‬
‫ہموار‬
:‫ہوگی‬
‫اس‬
‫بات‬
‫کو‬
‫یقینی‬
‫بنانا‬
‫کہ‬
‫تمام‬
‫کو‬
‫جنت‬
‫یا‬
‫جنت‬
‫حاصل‬
‫کرنے‬
‫کا‬
‫موقع‬
‫ملے‬
‫اس‬
‫عظیم‬
‫مقصد‬
‫کو‬
‫پورا‬
‫کرنے‬
‫کے‬
‫ل‬ it ، ‫یہ‬
‫ضروری‬
‫ہے‬
‫کہ‬
‫ہم‬
‫حکمت‬
،
‫ہمدردی‬
‫اور‬
‫جامعیت‬
‫کے‬
‫ساتھ‬
‫اس‬
‫کام‬
‫تک‬
‫پہنچیں۔‬
‫ہمیں‬
‫لوگوں‬
‫کے‬
‫تنوع‬
‫اور‬
‫خدا‬
‫کے‬
‫قانون‬
‫کی‬
‫ان‬
‫کی‬
‫مختلف‬
‫تشریحات‬
‫کو‬
‫تسلیم‬
‫کرنا‬
‫چاہئے۔‬
‫انصاف‬
،
‫محبت‬
‫اور‬
‫احترام‬
‫کے‬
‫بنیادی‬
‫اصولوں‬
‫کو‬
‫یقینی‬
‫بناتے‬
‫ہوئے‬
،
‫ہمیں‬
‫مختلف‬
‫ثقافتی‬
،
‫اور‬
‫تاریخی‬
‫سیاق‬
‫و‬
‫سباق‬
‫کو‬
‫بھی‬
‫ذہن‬
‫میں‬
‫رکھنا‬
‫چاہئے‬
‫جو‬
‫خدائی‬
‫کے‬
‫بارے‬
‫میں‬
‫ہماری‬
‫تفہیم‬
‫پیدا‬
‫کرتے‬
‫ہیں۔‬
‫اس‬
‫کے‬
‫عالوہ‬
،
‫یہ‬
‫بھی‬
‫ضروری‬
‫ہے‬
‫کہ‬
‫کھلے‬
‫مکالمے‬
‫میں‬
‫مشغول‬
‫ہوں‬
‫اور‬
‫باہمی‬
‫تفہیم‬
‫اور‬
‫احترام‬
‫کے‬
‫ماحول‬
‫کو‬
‫فروغ‬
‫دیں۔‬
‫بین‬
‫اور‬
‫بین‬
‫مکالمے‬
‫کو‬
‫فروغ‬
‫دے‬
‫کر‬
،
‫ہم‬
‫جگہ‬
‫بھر‬
‫سکتے‬
‫ہیں‬
،
‫غلط‬
‫فہمیوں‬
‫کو‬
‫دور‬
‫کرسکتے‬
‫ہیں‬
،
‫اور‬
‫ہم‬
‫آہنگی‬
‫معاشرے‬
‫کے‬
‫مشترکہ‬
‫نظریہ‬
‫کے‬
‫لئے‬
‫کام‬
‫کرسکتے‬
‫ہیں۔‬
‫یہ‬
‫کوآپریٹو‬
‫نقطہ‬
‫نظر‬
‫ہمیں‬
‫ایسی‬
‫بنانے‬
‫کے‬
‫قابل‬
‫بنائے‬
‫گا‬
‫جو‬
‫ہمدردی‬
،
‫مساوات‬
‫اور‬
‫انسانی‬
‫وقار‬
‫کی‬
‫اقدار‬
‫کو‬
‫اپنائیں‬
،
‫اور‬
‫اس‬
‫طرح‬
‫ہمیں‬
‫سب‬
‫کے‬
‫لئے‬
‫جنت‬
‫کے‬
‫آئیڈیل‬
‫کے‬
‫قریب‬
‫الئیں۔‬

‫جب‬
‫ہم‬
‫یہ‬
‫سفر‬
‫شروع‬
‫کرتے‬
‫ہیں‬
‫تو‬
‫ہمیں‬
‫یاد‬
‫رکھنا‬
‫چاہئے‬
‫کہ‬
‫جنت‬
‫کا‬
‫راستہ‬
‫قانون‬
‫سازی‬
‫اور‬
‫کے‬
‫ساتھ‬
‫ہموار‬
‫نہیں‬
‫ہے۔‬
‫یہ‬
‫ایک‬
‫ذاتی‬
‫کوشش‬
‫بھی‬
‫ہے‬
‫جس‬
‫کے‬
‫لئے‬
‫ہر‬
‫ایک‬
‫کو‬
‫اچھ‬ and ‫ے‬
‫اور‬
‫اچھ‬ for ‫ے‬
‫کے‬
‫لئے‬
‫جدوجہد‬
‫کرنے‬
‫کی‬
‫ضرورت‬
‫ہے۔‬
‫اگرچہ‬
‫پالیسی‬
‫سازی‬
‫بہت‬
‫ضروری‬
‫ہے‬
،
‫لیکن‬
‫یہ‬
‫ہماری‬
‫روزمرہ‬
‫کی‬
‫زندگی‬
‫میں‬
‫اپنے‬
‫اعتماد‬
‫کو‬
‫قبول‬
‫کرنے‬
‫کے‬
‫لئے‬
‫حقیقی‬
‫عزم‬
‫کے‬
‫ساتھ‬
‫ہونا‬
‫چاہئے۔‬
‫خدا‬
‫کے‬
‫قوانین‬
‫کو‬
‫سمجھنے‬
،
‫ان‬
‫کو‬
‫نافذ‬
‫کرنے‬
‫اور‬
‫ان‬
‫کی‬
‫مثال‬
‫بنانے‬
‫کے‬
‫لئے‬
‫ہماری‬
‫کوششیں‬
‫ہمیں‬
‫ایک‬
‫ایسی‬
‫دنیا‬
‫کے‬
‫قریب‬
‫لے‬
‫جاتی‬
‫ہیں‬
‫جہاں‬
‫تمام‬
‫انسان‬
‫جنت‬
‫کی‬
‫برکات‬
‫کا‬
‫تجربہ‬
‫کرسکتے‬
‫ہیں‬
،
‫اور‬
‫جہاں‬
‫انصاف‬
،
‫محبت‬
‫اور‬
‫رحمت‬
‫کا‬
‫غلبہ‬
‫ہے۔‬
‫آئیے‬
‫ایک‬
‫ایسے‬
‫مستقبل‬
‫کی‬
‫کوشش‬
‫کریں‬
‫جہاں‬
‫الہی‬
‫کی‬
‫روشنی‬
‫میں‬
‫پھل‬
‫پھولے‬
،
‫ہمیں‬
‫ابدی‬
‫خوشی‬
‫کی‬
‫طرف‬
‫لے‬
‫جائے۔‬
" ‫ہر‬
‫کوئی‬
‫خدا‬
‫پر‬
‫یقین‬
‫رکھتا‬
‫ہے‬
،
‫لیکن‬
‫کوئی‬
‫بھی‬
‫خدا‬
‫کے‬
‫قانون‬
‫پر‬
‫یقین‬
‫نہیں‬
‫رکھتا‬
"‫ہے۔‬
‫اگرچہ‬
‫لوگ‬
‫خدا‬
‫پر‬
‫یقین‬
‫کرنے‬
‫کا‬
ٰ
‫دعوی‬
‫کرسکتے‬
‫ہیں‬
،
‫لیکن‬
‫ان‬
‫کے‬
‫اعمال‬
‫ان‬
‫کے‬
‫حقیقی‬
‫عقائد‬
‫کی‬
‫عکاسی‬
‫نہیں‬
‫کرسکتے‬
‫ہیں۔‬
‫متبادل‬
‫کے‬
‫طور‬
‫پر‬
،
‫اس‬
‫کی‬
‫ترجمانی‬
‫ایمان‬
‫اور‬
‫ایمان‬
‫کی‬
‫پیچیدگی‬
‫کے‬
‫لحاظ‬
‫سے‬
‫کی‬
‫جاسکتی‬
‫ہے‬
،
‫اور‬
‫ان‬
‫طریقوں‬
‫سے‬
‫جن‬
‫میں‬
‫افراد‬
‫ہللا‬
‫جیسے‬
‫نظریات‬
‫کو‬
‫مختلف‬
‫انداز‬
‫سے‬
‫سمجھتے‬
‫ہیں۔‬
‫عقیدہ‬
‫اور‬
‫عمل‬
‫کے‬
‫مابین‬
‫یہ‬
‫خلیج‬
‫کئی‬
‫عوامل‬
‫کی‬
‫وجہ‬
‫سے‬
‫ہے۔‬
‫ان‬
‫میں‬
‫مذہبی‬
‫کی‬
‫تفہیم‬
‫کا‬
‫فقدان‬
،
‫ذاتی‬
‫مسائل‬
‫یا‬
‫تحریکوں‬
‫کے‬
‫اثرات‬
،
‫یا‬
‫دباؤ‬
‫شامل‬
‫ہیں۔‬

‫تاہم‬
،
‫یہ‬
‫نوٹ‬
‫کرنا‬
‫ضروری‬
‫ہے‬
‫کہ‬
‫ہللا‬
‫پر‬
‫اعتماد‬
‫نہ‬
‫صرف‬
‫ایمان‬
‫کی‬
‫بات‬
‫ہے‬
،
‫بلکہ‬
‫یہ‬
‫ایک‬
‫پیچیدہ‬
‫بھی‬
‫ہے‬
‫دنیا‬
‫میں‬
‫کسی‬
‫شخص‬
‫کے‬
‫مشاہدات‬
‫اور‬
‫افعال‬
‫کو‬
‫متاثر‬
‫کرنے‬
‫والے‬
‫عقائد‬
،
‫اقدار‬
‫اور‬
‫طریقوں‬
‫کا۔‬
‫مسلمانوں‬
‫کے‬
‫خیاالت‬
‫کے‬
‫مطابق‬
،
‫ہللا‬
‫نے‬
‫ان‬
‫تمام‬
‫کو‬
‫قواعد‬
‫کا‬
‫ایک‬
‫مجموعہ‬
‫دیا‬
‫ہے‬
‫جو‬
‫قرآن‬
‫مجید‬
‫کے‬
‫انکشاف‬
‫کی‬
‫مثال‬
‫اور‬
‫نبی‬
‫کی‬
‫مثال‬
‫سے‬
‫جانا‬
‫جاتا‬
‫ہے۔‬
‫یہ‬
‫سچ‬
‫ہے‬
‫کہ‬
‫خدا‬
‫نے‬
‫اپنے‬
‫نبیوں‬
‫کو‬
‫کو‬
‫ایک‬
‫سیدھے‬
‫راستے‬
‫پر‬
‫لے‬
‫جانے‬
‫اور‬
‫ان‬
‫کے‬
‫کی‬
‫تعمیل‬
‫کرنے‬
‫کی‬
‫تربیت‬
‫دینے‬
‫کے‬
‫لئے‬
‫بھیجا۔‬
‫نبیوں‬
‫کے‬
‫ذریعہ‬
،
‫خدا‬
‫کا‬
‫شعور‬
‫لوگوں‬
‫کو‬
‫اس‬
‫کے‬
‫اور‬
‫ان‬
‫کی‬
‫تعمیل‬
‫کرنے‬
‫کے‬
‫لئے‬
‫ان‬
‫کی‬
‫وضاحت‬
‫کرتے‬
‫ہیں۔‬
‫تاہم‬
،
‫ایک‬
‫عمدہ‬
‫اور‬
‫تفصیلی‬
‫تشریح‬
‫کے‬
‫بعد‬
‫بھی‬
،
‫لوگوں‬
‫میں‬
‫سیکٹرین‬
‫ازم‬
‫اور‬
‫درجہ‬
‫بندی‬
‫کا‬
‫مسئلہ‬
‫ہے۔‬
‫اس‬
‫سے‬
‫عام‬
‫طور‬
‫پر‬
‫لوگوں‬
‫کی‬
‫اور‬
‫خود‬
‫کشی‬
‫کا‬
‫سبب‬
‫بنتا‬
‫ہے‬
،
‫جس‬
‫کی‬
‫وجہ‬
‫سے‬
‫وہ‬
‫اپنے‬
‫جذبات‬
‫پر‬
‫قابو‬
‫پانے‬
‫میں‬
‫ناکام‬
‫رہتے‬
‫ہیں۔‬
‫ایسے‬
‫لوگوں‬
‫کو‬
‫صحیح‬
‫راہ‬
‫پر‬
‫گامزن‬
‫کرنے‬
‫کے‬
‫ل‬ we ، ‫ہمارے‬
‫پاس‬
‫خدا‬
‫کے‬
‫ہوں‬
‫اور‬
‫نہ‬
‫صرف‬
‫دوسروں‬
‫کے‬
‫پالسٹک‬
‫کے‬
‫لئے‬
‫بلکہ‬
‫خدا‬
‫کی‬
‫کے‬
‫لئے‬
‫بھی‬
‫کام‬
‫کریں۔‬

‫خدا‬
‫کے‬
‫یہ‬
‫ہیں‬
‫کہ‬
‫اس‬
‫کی‬
‫خوشی‬
‫اور‬
‫اس‬
‫کی‬
‫مرضی‬
‫کی‬
‫اطاعت‬
‫کی‬
‫تالش‬
‫کی‬
‫جائے۔‬
‫کی‬
‫اصطالح‬
‫کا‬
‫مطلب‬
‫یہ‬
‫ہے‬
‫کہ‬
‫وہ‬
‫ہللا‬
‫اور‬
‫سرنڈر‬
‫کرنے‬
‫والوں‬
‫کو‬
‫اکاؤنٹس‬
‫پیش‬
‫کرتا‬
‫ہے۔‬
‫حضرت‬
‫محمد‬
‫صلی‬
‫ہللا‬
‫علیہ‬
‫وآلہ‬
‫وسلم‬
‫سمیت‬
‫تمام‬
‫نبیوں‬
‫نے‬
‫اپنے‬
‫کو‬
‫خدا‬
‫کے‬
‫کی‬
‫تعمیل‬
‫اور‬
‫عرض‬
‫کرنے‬
‫کا‬
‫درس‬
‫دیا۔‬
‫ہمارے‬
‫لئے‬
‫یہ‬
‫ضروری‬
‫ہے‬
‫کہ‬
‫وہ‬
‫اس‬
‫اطاعت‬
‫کی‬
‫طرف‬
‫جدوجہد‬
‫کریں‬
‫اور‬
‫ان‬
‫کے‬
‫جذبات‬
‫پر‬
‫قابو‬
‫پالیں‬
،
‫تاکہ‬
‫شیطان‬
‫کے‬
‫ذریعہ‬
‫تیار‬
‫ہونے‬
‫سے‬
‫پہلے‬
‫سیدھے‬
‫اور‬
‫سیدھے‬
‫رہیں۔‬
‫خدا‬
‫کے‬
‫قوانین‬
‫کو‬
‫سمجھنے‬
،
‫اس‬
‫پر‬
‫عمل‬
‫درآمد‬
‫اور‬
‫اس‬
‫کی‬
‫مثال‬
‫دینے‬
‫کے‬
‫لئے‬
‫ہماری‬
‫کوششیں‬
‫ایک‬
‫ایسی‬
‫دنیا‬
‫میں‬
‫ہمارے‬
‫لئے‬
‫کلوزر‬
‫کو‬
‫کس‬
‫طرح‬
‫تجربہ‬
‫کرسکتی‬
‫ہیں‬
،
‫آئیے‬
‫ہم‬
‫مستقبل‬
‫کے‬
‫لئے‬
‫پسندانہ‬
‫پن‬
‫کی‬
‫طرف‬
‫راغب‬
‫کریں‬
،
‫جس‬
‫سے‬
‫ہمیں‬
‫یوٹر‬
‫بلیس‬
‫کی‬
‫طرف‬
‫راغب‬
‫کیا‬
‫جائے۔‬
‫اس‬
‫کا‬
‫ترجمہ‬
‫اور‬
‫عمل‬
‫میں‬
‫کیا‬
‫جانا‬
‫ہے‬
‫جو‬
‫سے‬
‫فائدہ‬
‫اٹھانے‬
‫والے‬
‫ہیں۔‬
‫کا‬
‫احتیاط‬
‫سے‬
‫مطالعہ‬
‫اور‬
‫سمجھنے‬
‫کے‬
‫بعد‬
،
‫ہم‬
‫جامع‬
‫رہنما‬
‫خطوط‬
‫تشکیل‬
‫دے‬
‫سکتے‬
‫ہیں‬
‫جو‬
‫انسانی‬
‫وجود‬
‫کے‬
‫ہر‬
‫پہلو‬
‫کا‬
‫احاطہ‬
‫کرتے‬
‫ہیں۔‬
‫ان‬
‫پر‬
‫عمل‬
‫درآمد‬
‫نہ‬
‫صرف‬
‫ایک‬
‫منصفانہ‬
‫کا‬
‫باعث‬
‫بنے‬
‫گا‬
،
‫بلکہ‬
‫اس‬
‫حتمی‬
‫مقصد‬
‫کے‬
‫لئے‬
‫بھی‬
‫راہ‬
‫ادا‬
‫کرے‬
:‫گا‬
‫یہ‬
‫منظور‬
‫کرنے‬
‫کے‬
‫لئے‬
‫کہ‬
‫تمام‬
‫کو‬
‫جنت‬
‫یا‬
‫جنت‬
‫حاصل‬
‫کرنے‬
‫کا‬
‫موقع‬
‫ملے‬
‫گا۔‬
‫اس‬
‫عظیم‬
‫مقصد‬
‫کو‬
‫ر‬ُ‫پ‬
‫کرنے‬
‫کے‬
‫ل‬ it ، ‫یہ‬
‫ضروری‬
‫ہے‬
‫کہ‬
‫ہم‬
‫حکمت‬
،
‫ہمدردی‬
‫اور‬
‫تقابلی‬
‫کے‬
‫ساتھ‬
‫اس‬
‫کام‬
‫کو‬
‫پہنچیں۔‬
‫ہمیں‬
‫لوگوں‬
‫کے‬
‫معیار‬
‫اور‬
‫خدا‬
‫کے‬
‫قانون‬
‫کی‬
‫ان‬
‫کی‬
‫مختلف‬
‫تشریحات‬
‫کو‬
‫پہچاننا‬
‫چاہئے۔‬
‫انصاف‬
،
‫محبت‬
‫اور‬
‫احترام‬
‫کے‬

‫بنیادی‬
‫اصولوں‬
‫کو‬
‫آگے‬
‫بڑھاتے‬
‫ہوئے‬
،
‫ہمیں‬
‫مختلف‬
‫ثقافتی‬
،
‫اور‬
‫تاریخی‬
‫سیاق‬
‫و‬
‫سباق‬
‫کو‬
‫بھی‬
‫ذہن‬
‫میں‬
‫رکھنا‬
‫چاہئے‬
‫جو‬
‫خدائی‬
‫کے‬
‫بارے‬
‫میں‬
‫ہماری‬
‫تفہیم‬
‫پیدا‬
‫کرتے‬
‫ہیں۔‬
‫اس‬
‫کے‬
‫عالوہ‬
،
‫یہ‬
‫بھی‬
‫ضروری‬
‫ہے‬
‫کہ‬
‫کھلے‬
‫مکالمے‬
‫میں‬
‫مشغول‬
‫ہوں‬
‫اور‬
‫باہمی‬
‫تفہیم‬
‫اور‬
‫احترام‬
‫کے‬
‫ماحول‬
‫کو‬
‫فروغ‬
‫دیں۔‬
‫بین‬
‫اور‬
‫بین‬
‫مکالمے‬
‫کو‬
‫فروغ‬
‫دے‬
‫کر‬
،
‫ہم‬
‫جگہ‬
‫بھر‬
‫سکتے‬
‫ہیں‬
،
‫غلط‬
‫فہمیوں‬
‫کو‬
‫دور‬
‫کرسکتے‬
‫ہیں‬
،
‫اور‬
‫ہم‬
‫آہنگی‬
‫معاشرے‬
‫کے‬
‫مشترکہ‬
‫نظریہ‬
‫کے‬
‫لئے‬
‫کام‬
‫کرسکتے‬
‫ہیں۔‬
‫یہ‬
‫کوآپریٹو‬
‫نقطہ‬
‫نظر‬
‫ہمیں‬
‫ایسی‬
‫بنانے‬
‫کے‬
‫قابل‬
‫بنائے‬
‫گا‬
‫جو‬
‫ہمدردی‬
،
‫مساوات‬
‫اور‬
‫انسانی‬
‫وقار‬
‫کی‬
‫اقدار‬
‫کو‬
‫اپنائیں‬
،
‫اور‬
‫اس‬
‫طرح‬
‫ہمیں‬
‫سب‬
‫کے‬
‫لئے‬
‫جنت‬
‫کے‬
‫خیال‬
‫کے‬
‫قریب‬
‫بنائیں۔‬
‫جب‬
‫ہم‬
‫یہ‬
‫سفر‬
‫شروع‬
‫کرتے‬
‫ہیں‬
‫تو‬
‫ہمیں‬
‫یاد‬
‫رکھنا‬
‫چاہئے‬
‫کہ‬
‫جنت‬
‫کا‬
‫راستہ‬
‫قانون‬
‫سازی‬
‫اور‬
‫کے‬
‫ساتھ‬
‫ہموار‬
‫نہیں‬
‫ہے۔‬
‫اچھ‬ and ‫ے‬
‫اور‬
‫بھالئی‬
‫کے‬
‫لئے‬
‫جدوجہد‬
‫کرنے‬
‫کی‬
‫ہر‬
‫ایک‬
‫ضرورت‬
‫کے‬
‫لئے‬
‫بھی‬
‫ایک‬
‫شخص‬
‫کی‬
‫کوشش‬
‫ہے۔‬
‫اگرچہ‬
‫پالیسی‬
‫سازی‬
‫بہت‬
‫ضروری‬
‫ہے‬
،
‫لیکن‬
‫یہ‬
‫ہماری‬
‫روزمرہ‬
‫کی‬
‫زندگی‬
‫میں‬
‫اپنے‬
‫اعتماد‬
‫کو‬
‫قبول‬
‫کرنے‬
‫کے‬
‫لئے‬
‫حقیقی‬
‫تبصرے‬
‫کے‬
‫ساتھ‬
‫ہونا‬
‫چاہئے۔‬
‫خدا‬
‫کے‬
‫قوانین‬
‫کو‬
‫سمجھنے‬
،
‫ان‬
‫کو‬
‫نافذ‬
‫کرنے‬
‫اور‬
‫ان‬
‫کی‬
‫جانچ‬
‫پڑتال‬
‫کے‬
‫لئے‬
‫ہماری‬
‫کوششیں‬
‫ہمیں‬
‫ایک‬
‫ایسی‬
‫دنیا‬
‫کے‬
‫قریب‬
‫لے‬
‫جاتی‬
‫ہیں‬
‫جو‬
‫انسان‬
‫کے‬
‫تمام‬
‫انسان‬
‫پیراڈی‬
‫کی‬
‫نعمتوں‬
‫کا‬
‫تجربہ‬
‫کرسکتے‬
‫ہیں‬
،
‫اور‬
‫جہاں‬
‫انصاف‬
،

‫محبت‬
‫اور‬
‫رحمت‬
‫کا‬
‫غلبہ‬
‫ہے۔‬
‫آئیے‬
‫ایک‬
‫غیظ‬
‫و‬
‫غضب‬
‫کی‬
‫کوشش‬
‫کریں‬
‫جہاں‬
‫الہی‬
‫کی‬
‫روشنی‬
‫میں‬
‫پنپتا‬
‫ہے‬
،
‫ہمیں‬
‫ابدی‬
‫خوشی‬
‫کی‬
‫طرف‬
‫لے‬
‫جاتا‬
‫ہے۔‬
" ‫ہر‬
‫کوئی‬
‫خدا‬
‫پر‬
‫یقین‬
‫رکھتا‬
‫ہے‬
،
‫لیکن‬
‫کوئی‬
‫بھی‬
‫خدا‬
‫کے‬
‫قانون‬
‫پر‬
‫یقین‬
‫نہیں‬
‫رکھتا‬
"‫ہے۔‬
‫اگرچہ‬
‫لوگ‬
‫خدا‬
‫پر‬
‫یقین‬
‫کرنے‬
‫کے‬
‫لئے‬
‫چڑھ‬
‫سکتے‬
‫ہیں‬
،
‫لیکن‬
‫ان‬
‫کا‬
‫عمل‬
‫ان‬
‫کے‬
‫حقیقی‬
‫عقائد‬
‫کی‬
‫عکاسی‬
‫نہیں‬
‫کرسکتا‬
‫ہے۔‬
‫متبادل‬
‫کے‬
‫طور‬
‫پر‬
،
‫اس‬
‫کی‬
‫ترجمانی‬
‫ایمان‬
‫اور‬
‫ایمان‬
‫کی‬
‫پیچیدگی‬
‫کے‬
‫لحاظ‬
‫سے‬
‫کی‬
‫جاسکتی‬
‫ہے‬
،
‫اور‬
‫جس‬
‫میں‬
‫افراد‬
‫ہللا‬
‫کے‬
‫فرق‬
‫جیسے‬
‫نظریات‬
‫کو‬
‫سمجھتے‬
‫ہیں۔‬
‫عقیدہ‬
‫اور‬
‫عمل‬
‫کے‬
‫مابین‬
‫یہ‬
‫خلیج‬
‫کئی‬
‫عوامل‬
‫کی‬
‫وجہ‬
‫سے‬
‫ہے۔‬
‫ان‬
‫میں‬
‫آپ‬
‫کی‬
‫کمی‬
‫بھی‬
‫شامل‬
‫ہے‬
‫کی‬
‫مدد‬
،
‫ذاتی‬
‫مسائل‬
‫یا‬
‫موٹروں‬
‫کے‬
‫اثرات‬
،
‫یا‬
‫پریس۔‬
‫تاہم‬
،
‫یہ‬
‫نہ‬
‫کرنا‬
‫ضروری‬
‫ہے‬
‫کہ‬
‫ہللا‬
‫پر‬
‫اعتماد‬
‫نہ‬
‫صرف‬
‫عقیدے‬
‫کی‬
‫بات‬
‫ہے‬
،
‫بلکہ‬
‫یہ‬
‫عقائد‬
،
‫اقدار‬
‫اور‬
‫طریقوں‬
‫کا‬
‫ایک‬
‫پیچیدہ‬
‫بھی‬
‫ہے‬
‫جو‬
‫دنیا‬
‫میں‬
‫کسی‬
‫شخص‬
‫کے‬
‫مشاہدات‬
‫اور‬
‫افعال‬
‫کو‬
‫متاثر‬
‫کرتا‬
‫ہے۔‬
‫کے‬
‫خیاالت‬
‫کا‬
‫حساب‬
‫کتاب‬
،
‫ہللا‬
‫نے‬
‫تمام‬
‫کو‬
‫قواعد‬
‫کا‬
‫ایک‬
‫مجموعہ‬
‫دیا‬
‫ہے‬
‫جو‬
‫قرآن‬
‫کی‬
‫تالوت‬
‫کی‬
‫مثال‬
‫اور‬
‫نبی‬
‫اکرمول‬
‫کی‬
‫مثال‬
‫سے‬
‫جانا‬
‫جاتا‬
‫ہے۔‬

‫سزا‬
‫صرف‬
‫دنیوی‬
‫زندگی‬
‫تک‬
‫محدود‬
‫نہیں‬
‫ہے‬
‫بلکہ‬
‫اس‬
‫میں‬
‫آخرت‬
‫کے‬
‫نتائج‬
‫بھی‬
‫شامل‬
‫ہیں۔‬
‫قرآن‬
‫مجید‬
،‫میں‬
‫ہللا‬
‫نے‬
‫کئی‬
‫تاریخی‬
‫واقعات‬
‫کو‬
‫بیان‬
‫کیا‬
‫ہے‬
‫جہاں‬
‫پچھلی‬
‫قوموں‬
‫کو‬
‫ان‬
‫کی‬
،‫نافرمانی‬
،‫کفر‬
‫یا‬
‫سرکشی‬
‫کے‬
‫نتیجے‬
‫میں‬
‫سزائیں‬
‫دی‬
‫گئیں۔‬
‫مثال‬
‫کے‬
‫طور‬
‫پر‬
‫حضرت‬
‫نوح‬
‫کی‬
‫قوم‬
‫کو‬
‫ایک‬
‫عظیم‬
‫سیالب‬
‫کی‬
‫سزا‬
‫دی‬
،‫گئی‬
‫حضرت‬
‫لوط‬
‫کی‬
‫قوم‬
‫کو‬
‫سخت‬
‫عذاب‬
‫سے‬
‫تباہ‬
‫کیا‬
‫گیا‬
‫اور‬
‫حضرت‬
ٰ
‫موسی‬
‫کی‬
‫قوم‬
‫کو‬
‫ان‬
‫کی‬
‫نافرمانی‬
‫کے‬
‫نتیجے‬
‫میں‬
‫طرح‬
‫طرح‬
‫کی‬
‫مصیبتوں‬
‫کا‬
‫سامنا‬
‫کرنا‬
‫پڑا۔‬
‫موجودہ‬
‫وقت‬
‫کے‬
‫بارے‬
،‫میں‬
‫قرآن‬
‫کہتا‬
‫ہے‬
‫کہ‬
‫ہللا‬
‫ہر‬
‫چیز‬
‫پر‬
‫قدرت‬
‫اور‬
‫اختیار‬
‫رکھتا‬
،‫ہے‬
‫اور‬
‫وہ‬
‫کے‬
‫لیے‬
‫آزمائش‬
‫کے‬
‫طور‬
‫پر‬
‫سزا‬
‫یا‬
‫آزمائش‬
‫بھیج‬
‫سکتا‬
‫ہے۔‬
‫یہ‬
‫ذکر‬
‫کیا‬
‫گیا‬
‫ہے‬
‫کہ‬
‫ہللا‬
‫کسی‬
‫قوم‬
‫کی‬
‫حالت‬
‫نہیں‬
‫بدلتا‬
‫جب‬
‫تک‬
‫کہ‬
‫وہ‬
‫اپنے‬
‫اندر‬
‫کی‬
‫حالت‬
‫کو‬
‫نہ‬
‫بدلیں‬
‫(قرآن‬
13:11
‫)۔‬
‫اس‬
‫سے‬
‫ظاہر‬
‫ہوتا‬
‫ہے‬
‫کہ‬
‫ہللا‬
‫کا‬
‫عذاب‬
‫یا‬
‫رحمت‬
‫افراد‬
‫اور‬
‫معاشروں‬
‫کے‬
‫اعمال‬
‫اور‬
‫نیتوں‬
‫پر‬
‫منحصر‬
‫ہے۔‬
،‫تاہم‬
‫یہ‬
‫سمجھنا‬
‫ضروری‬
‫ہے‬
‫کہ‬
‫ہللا‬
ٰ
‫تعالی‬
‫بہت‬
‫رحم‬
‫کرنے‬
‫واال‬
‫اور‬
‫معاف‬
‫کرنے‬
‫واال‬
‫بھی‬
‫ہے۔‬
‫قرآن‬
‫اس‬
‫بات‬
‫پر‬
‫زور‬
‫دیتا‬
‫ہے‬
‫کہ‬
‫ہللا‬
‫کی‬
‫رحمت‬
‫ہر‬
‫چیز‬
‫پر‬
‫محیط‬
،‫ہے‬
‫اور‬
‫وہ‬
‫ہمیشہ‬
‫ان‬
‫لوگوں‬
‫کو‬
‫معاف‬
‫کرنے‬
‫کے‬
‫لیے‬
‫تیار‬
‫ہے‬
‫جو‬
‫سچے‬
‫دل‬
‫سے‬
‫توبہ‬
‫کرتے‬
‫ہیں‬
‫اور‬
‫اس‬
‫کی‬
‫طرف‬
‫رجوع‬
‫کرتے‬
‫ہیں۔‬
‫ہللا‬
‫کے‬
‫عذابوں‬
‫کا‬
‫مقصد‬
‫لوگوں‬
‫کو‬
‫بیدار‬
‫کرنا‬
‫اور‬
‫انہیں‬
‫راہ‬
‫راست‬
‫پر‬
‫النا‬
،‫ہے‬
‫لیکن‬
‫اس‬
‫کی‬
‫رحمت‬
‫وسیع‬
‫ہے‬
‫اور‬
‫اس‬
‫کے‬
‫متالشی‬
‫تمام‬
‫لوگوں‬
‫کو‬
‫گھیرے‬
‫ہوئے‬
‫ہے۔‬

‫مجموعی‬
‫طور‬
،‫پر‬
‫قرآن‬
‫سکھاتا‬
‫ہے‬
‫کہ‬
‫ہللا‬
‫کا‬
‫عذاب‬
‫دنیا‬
‫اور‬
‫آخرت‬
‫دونوں‬
‫میں‬
‫مختلف‬
‫شکلوں‬
‫میں‬
‫ظاہر‬
‫ہو‬
‫سکتا‬
‫ہے۔‬
،‫تاہم‬
‫یہ‬
،‫توبہ‬
،‫استغفار‬
‫اور‬
‫ہللا‬
‫کے‬
‫عذاب‬
‫سے‬
‫بچنے‬
‫اور‬
‫اس‬
‫کی‬
‫رحمت‬
‫اور‬
‫برکتوں‬
‫کو‬
‫حاصل‬
‫کرنے‬
‫کے‬
‫لیے‬
‫ہللا‬
‫کی‬
‫ہدایت‬
‫کے‬
‫مطابق‬
‫زندگی‬
‫گزارنے‬
‫کی‬
‫اہمیت‬
‫کو‬
‫بھی‬
‫اجاگر‬
‫کرتا‬
‫ہے۔‬
punishment is not limited to this worldly life, but also
includes consequences in the Hereafter.
In the Quran, Allah describes several historical events where
punishments were sent to previous nations as a result of
their disobedience, disbelief, or transgressions. For
example, the people of Prophet Noah were punished with a
great flood, the people of Prophet Lot were destroyed by a
severe punishment, and the people of Prophet Moses
experienced various afflictions as a consequence of their
disobedience.
Regarding the present time, the Quran states that Allah has
power and control over all things, and He may send
punishments or trials as a test for humanity. It is mentioned
that Allah does not change the condition of a people unless
they change what is within themselves (Quran 13:11). This

indicates that Allah's punishment or mercy is contingent
upon the actions and intentions of individuals and societies.
However, it is essential to understand that Allah is also the
Most Merciful and Forgiving. The Quran emphasizes that
Allah's mercy encompasses all things, and He is ever ready
to forgive those who sincerely repent and turn to Him. Allah's
punishments are meant to awaken people and lead them
back to the right path, but His mercy is vast and
encompasses all who seek it.
Overall, the Quran teaches that Allah's punishment can
manifest in various forms, both in this world and in the
Hereafter. However, it also highlights the importance of
repentance, seeking forgiveness, and striving to live in
accordance with Allah's guidance in order to avoid His
punishment and attain His mercy and blessings.
In the Bible, Allah describes several historical events where
previous nations were punished as a result of their
disobedience, disbelief or rebellion. These historical events

are written in Hebrew and are included in different parts of
the Bible.
In the first part of the Bible, in the accounts of Adam and
Eve, Adam and Eve were expelled from Paradise because of
their transgression/disobedience. Then, the Bible tells of
Noah, where Noah's people fell from the earth into hell as
punishment for the flood due to disobedience.
In addition, the Bible also mentions Lot, where Lot's people
were punished for their unbelief and immorality. Similarly,
the story of Pharaoh is also told in the Bible where Pharaoh's
disobedience led to his punishment.
These historical events are described in various parts of the
Bible and from their mention we get the lesson that
disobedience, disbelief and transgression will result in
punishments.
‫بائبل‬
‫میں‬
‫ہللا‬
‫نے‬
‫کئی‬
‫تاریخی‬
‫واقعات‬
‫بیان‬
‫کیے‬
‫ہیں‬
‫جہاں‬
‫پچھلی‬
‫قوموں‬
‫کو‬
‫ان‬
‫کی‬
‫کفر‬
‫یا‬
‫سرکشی‬
‫کے‬
‫نتیجے‬
‫میں‬
‫سزائیں‬
‫دی‬
‫گئیں۔‬
‫یہ‬
‫تاریخی‬
‫واقعات‬
‫عبرانی‬
‫زبان‬
‫میں‬
‫لکھے‬
‫گئے‬
‫ہیں‬
‫اور‬
‫بائبل‬
‫کے‬
‫مختلف‬
‫حصوں‬
‫میں‬
‫شامل‬
‫ہیں۔‬

‫بائبل‬
‫کے‬
‫پہلے‬
‫حصے‬
،‫میں‬
‫آدم‬
‫اور‬
‫حوا‬
‫کے‬
‫بیانات‬
،‫میں‬
‫آدم‬
‫اور‬
‫حوا‬
‫کی‬
‫نافرمانی‬/‫بہول‬
‫کی‬
‫وجہ‬
‫سے‬
‫انہیں‬
‫جنت‬
‫سے‬
‫نکال‬
‫دیا‬
‫گیا‬
‫تھا۔‬
‫اس‬
‫کے‬
،‫بعد‬
‫بائبل‬
‫میں‬
‫نوح‬
‫کی‬
‫بیان‬
‫کی‬
‫گئی‬
،‫ہے‬
‫جہاں‬
‫نوح‬
‫کی‬
‫قوم‬
‫کی‬
‫وجہ‬
‫سے‬
‫طوفان‬
‫کی‬
‫سزا‬
‫کے‬
‫مطابق‬
‫زمین‬
‫سے‬
‫مٹی‬
‫بن‬
‫کر‬
‫جہنم‬
‫میں‬
‫گر‬
‫گئی۔‬
‫اس‬
‫کے‬
،‫عالوہ‬
‫بائبل‬
‫میں‬
‫لوط‬
‫کی‬
‫بھی‬
‫بیان‬
‫کی‬
‫گئی‬
،‫ہے‬
‫جہاں‬
‫لوط‬
‫کی‬
‫قوم‬
‫کے‬
‫کفر‬
‫اور‬
‫بے‬
‫حیائی‬
‫کی‬
‫وجہ‬
‫سے‬
‫ان‬
‫کو‬
‫عذاب‬
‫کی‬
‫سزا‬
‫ملی۔‬
‫اسی‬
،‫طرح‬
‫فرعون‬
‫کی‬
‫کہانی‬
‫بھی‬
‫بائبل‬
‫میں‬
‫بیان‬
‫کی‬
‫گئی‬
‫ہے‬
‫جہاں‬
‫فرعون‬
‫کی‬
‫سرکشی‬
‫کی‬
‫وجہ‬
‫سے‬
‫ان‬
‫کو‬
‫عذاب‬
‫کی‬
‫سزا‬
‫ملی۔‬
‫یہ‬
‫تاریخی‬
‫واقعات‬
‫بائبل‬
‫کے‬
‫مختلف‬
‫حصوں‬
‫میں‬
‫بیان‬
‫کیے‬
‫گئے‬
‫ہیں‬
‫اور‬
‫ان‬
‫کے‬
‫ذکر‬
‫سے‬
‫ہمیں‬
‫یہ‬
‫سبق‬
‫ملتا‬
‫ہے‬
‫کہ‬
‫کفر‬
‫اور‬
‫سرکشی‬
‫کی‬
‫نتیجے‬
‫میں‬
‫سزائیں‬
‫ہوتی‬
،‫توراہ‬
‫یعنی‬
‫عہدنامہ‬
‫یا‬
‫شریعت‬
،‫نامہ‬
‫بھی‬
‫ہللا‬
‫کا‬
‫مقدس‬
‫کالم‬
‫ہے‬
‫جو‬
‫عبرانیوں‬
‫کو‬
‫نازل‬
‫ہوا‬
‫تھا۔‬
‫توراہ‬
‫میں‬
‫بھی‬
‫ہللا‬
‫نے‬
‫کئی‬
‫تاریخی‬
‫واقعات‬
‫کو‬
‫بیان‬
‫کیا‬
‫ہے‬
‫جہاں‬
‫پچھلی‬
‫قوموں‬
‫کو‬
‫ان‬
‫کی‬
‫کفر‬
‫یا‬
‫سرکشی‬
‫کے‬
‫نتیجے‬
‫میں‬
‫سزائیں‬
‫دی‬
‫گئیں۔‬
‫توراہ‬
‫میں‬
‫ابراہیم‬
)‫(ابراہام‬
‫کی‬
‫زکر‬
‫بیان‬
‫کی‬
‫گئی‬
،‫ہے‬
‫جہاں‬
‫ان‬
‫کی‬
‫قوم‬
‫کو‬
‫مشرک‬
‫اور‬
‫معبودوں‬
‫کی‬
‫پرستش‬
‫کے‬
‫بنا‬
‫پر‬
‫ہللا‬
‫نے‬
‫سزائیں‬
‫دیں۔‬
‫اسی‬
،‫طرح‬
ٰ
‫موسی‬
)‫(موسی‬
‫کی‬
‫زکر‬
‫بھی‬
‫توراہ‬
‫میں‬
‫آتی‬
‫ہے‬
‫جہاں‬
‫فرعون‬
‫اور‬
‫اس‬
‫کی‬
‫قوم‬
‫کو‬
‫ان‬
‫کی‬
‫کی‬
‫وجہ‬
‫سے‬
‫عذاب‬
‫کی‬
‫سزا‬
‫ملی۔‬

‫توراہ‬
‫میں‬
‫دیگر‬
‫نبیوں‬
‫اور‬
‫رسولوں‬
‫کی‬
‫بھی‬
‫زکر‬
‫بیان‬
‫کی‬
‫گئی‬
،‫ہیں‬
‫جن‬
‫میں‬
‫سے‬
‫بعض‬
‫قوموں‬
‫کو‬
‫ان‬
‫کی‬
‫کی‬
‫وجہ‬
‫سے‬
‫عذاب‬
‫کا‬
‫سامنا‬
‫کرنا‬
‫پڑا۔‬
‫یہ‬
‫تاریخی‬
‫واقعات‬
‫ایمانداری‬
‫اور‬
ٰ
‫تقوی‬
‫کی‬
‫اہمیت‬
‫کو‬
‫بیان‬
‫کرتے‬
‫ہیں‬
‫اور‬
‫ہمیں‬
‫سمجھاتے‬
‫ہیں‬
‫کہ‬
‫کفر‬
‫اور‬
‫سرکشی‬
‫کے‬
‫نتیجے‬
‫میں‬
‫سزائیں‬
‫ہوتی‬
‫ہیں‬
The Torah, meaning the Testament or Law, is also the holy
word of God that was revealed to the Hebrews. In the Torah,
Allah also describes many historical events where previous
nations were punished as a result of their disobedience,
disbelief or rebellion.
Abraham (Abraham) is mentioned in the Torah, where his
people were punished by Allah for worshiping polytheists
and gods. Similarly, Musa (Moses) is also mentioned in the
Torah where Pharaoh and his people were punished for their
disobedience.
The Torah also mentions other prophets and messengers,
some of whom suffered punishment for disobeying them.
These historical events illustrate the importance of honesty
and piety and make us understand that disobedience,
disbelief and transgression lead to punishments.

‫بائبل‬
،‫میں‬
‫تاریخی‬
‫واقعات‬
‫کا‬
‫حوالہ‬
‫دیا‬
‫گیا‬
‫ہے‬
‫جہاں‬
‫پچھلی‬
‫قوموں‬
‫کو‬
‫اپنی‬
،‫کفر‬
‫یا‬
‫بغاوت‬
‫کے‬
‫نتائج‬
‫کا‬
‫سامنا‬
‫کرنا‬
‫پڑا۔‬
‫جبکہ‬
‫زبور‬
‫بنیادی‬
‫طور‬
‫پر‬
،‫تعریف‬
،‫عبادت‬
‫اور‬
‫ذاتی‬
‫عکاسی‬
‫کے‬
‫اظہار‬
‫پر‬
‫توجہ‬
‫مرکوز‬
‫کرتے‬
،‫ہیں‬
‫وہ‬
‫کبھی‬
‫کبھار‬
‫تاریخی‬
‫سیاق‬
‫و‬
‫سباق‬
‫اور‬
‫ماضی‬
‫کے‬
‫اسباق‬
‫کو‬
‫چھوتے‬
‫ہیں۔‬
‫ایک‬
‫مثال‬
‫زبور‬
78
‫میں‬
‫مل‬
‫سکتی‬
،‫ہے‬
‫جہاں‬
‫زبور‬
‫نویس‬
‫بنی‬
‫اسرائیل‬
‫اور‬
‫ان‬
‫کے‬
‫آباؤ‬
‫اجداد‬
‫کی‬
‫تاریخ‬
‫بیان‬
‫کرتا‬
‫ہے۔‬
‫اس‬
‫میں‬
‫خدا‬
‫کے‬
‫خالف‬
‫اور‬
‫بغاوت‬
‫کی‬
‫مثالوں‬
‫کا‬
‫ذکر‬
‫کیا‬
‫گیا‬
،‫ہے‬
‫جیسے‬
‫کہ‬
‫بنی‬
‫کا‬
‫بیابان‬
‫میں‬
‫ایمان‬
‫کی‬
‫کمی‬
‫اور‬
‫مصر‬
‫کے‬
‫لیے‬
‫ان‬
‫کی‬
،‫آرزو‬
‫جس‬
‫کی‬
‫وجہ‬
‫سے‬
‫ان‬
‫کی‬
‫سزا‬
‫اور‬
‫صحرا‬
‫میں‬
‫بھٹکنا‬
‫پڑا۔‬
‫ایک‬
‫اور‬
‫مثال‬
‫زبور‬
106
‫میں‬
‫نظر‬
‫آتی‬
،‫ہے‬
‫جو‬
‫کی‬
‫تاریخ‬
‫پر‬
‫بھی‬
‫غور‬
‫کرتی‬
‫ہے۔‬
‫یہ‬
‫بنی‬
‫کی‬
‫باغیانہ‬
‫فطرت‬
‫اور‬
‫خدا‬
‫کے‬
‫احکام‬
‫کی‬
‫بار‬
‫بار‬
‫کو‬
‫تسلیم‬
‫کرتا‬
‫ہے۔‬
‫زبور‬
‫نویس‬
‫مخصوص‬
‫واقعات‬
‫کو‬
‫بیان‬
‫کرتا‬
،‫ہے‬
‫جیسے‬
‫کہ‬
‫سنہری‬
‫بچھڑے‬
‫کی‬
،‫پوجا‬
‫جس‬
‫کے‬
‫نتیجے‬
‫میں‬
‫ی‬ ٰ‫الہ‬
‫فیصلہ‬
‫اور‬
‫سزا‬
‫ملی۔‬
‫یہ‬
‫حوالہ‬
‫جات‬
‫ان‬
‫نتائج‬
‫پر‬
‫روشنی‬
‫ڈالتے‬
‫ہیں‬
‫جو‬
‫پچھلی‬
‫قوموں‬
‫پر‬
‫ان‬
‫کی‬
،‫کفر‬
‫یا‬
‫خدا‬
‫کے‬
‫خالف‬
‫بغاوت‬
‫کے‬
‫نتیجے‬
‫میں‬
‫ہوئے‬
‫تھے۔‬
‫وہ‬
‫قارئین‬
‫کے‬
‫لیے‬
،‫وفادار‬
،‫فرمانبردار‬
‫اور‬
‫خدا‬
‫کے‬
‫راستے‬
‫سے‬
‫بھٹکنے‬
‫کے‬
‫نتائج‬
‫سے‬
‫آگاہ‬
‫رہنے‬
‫کے‬
‫لیے‬
‫یاددہانی‬
‫اور‬
‫سبق‬
‫کا‬
‫کام‬
‫کرتے‬
‫ہیں۔‬
in the Bible, there are references to historical events where
previous nations faced consequences for their

disobedience, disbelief, or rebellion. While the Psalms
primarily focus on expressions of praise, worship, and
personal reflections, they occasionally touch upon the
historical context and lessons from the past.
One example can be found in Psalm 78, where the psalmist
recounts the history of the Israelites and their ancestors. It
mentions instances of disobedience and rebellion against
God, such as the Israelites' lack of faith in the wilderness
and their longing for Egypt, which led to their punishment
and wandering in the desert.
Another example is seen in Psalm 106, which also reflects
on the history of Israel. It acknowledges the rebellious
nature of the Israelites and their repeated disobedience to
God's commands. The psalmist recounts specific incidents,
such as the worship of the golden calf, which resulted in
divine judgment and punishment.
These passages highlight the consequences that befell
previous nations as a result of their disobedience, disbelief,
or rebellion against God. They serve as reminders and

lessons for the readers to remain faithful, obedient, and
mindful of the consequences of straying from God's path.

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