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Sura Ash-Shams

Sura Ash-Shams (Arabic: الشمس‎, The Sun) is the 91st sura of the Qur'an in 30th part of the Quran with 15 ayat. It is Meccan sura.
سورہ الشمس (الشمس کے معنی سورج) قرآن مجید کی 91 ویں سورت جس  میں 15 آیات ہیں۔ یہ 30 ویں پارہ میں ماجود مکی سورت ہے

Name

The Surah has been so designated after the word ash-shams with which it opens. 

نام

پہلے ہی لفظ الشمس کو اس کا نام قرار دیا گیا ہے۔ 

Period of Revelation

The subject matter and the style show that this Surah too was revealed in the earliest period at Makkah at a stage when opposition to the Holy Prophet (Peace Be Upon Him) had grown very strong and intense.

زمانۂ نزول

مضمون اور انداز بیان سے معلوم ہوتا ہے کہ یہ سورت بھی مکۂ معظمہ کے ابتدائی دور میں نازل ہوئی ہے۔ مگر اس کا نزول اس زمانے میں ہوا جب مکہ میں رسول اللہ صلی اللہ علیہ و آلہ و سلم کی مخالفت خوب زور پکڑ چکی تھی۔ 

Theme and Subject Matter

Its theme is to distinguish the good from the evil and to warn the people, who were refusing to understand this distinction and insisting on following the evil way, of the evil end.
In view of the subject matter this Surah consists of two parts. The first part consists of Verse no. 1-10, and the second of Verse no. 11-15. The first part deals with three things: (1) That just as the sun and the moon, the day and the night, the earth and the sky, are different from each other and contradictory in their effects and results, so are the good and the evil different front each other and contradictory in their effects and results; they are neither alike in their outward appearance nor can they be alike in their results.(2) That Allah after giving the human self powers of the body, sense and mind has not left it uninformed in the world, but has instilled into his unconscious by means of a natural inspiration the distinction between good and evil, right and wrong, and the sense of the good to be good and of the evil to be evil.(3) That the future of man depends on how by using the powers of discrimination, will and judgment that Allah has endowed him with, he develops the good and suppresses the evil tendencies of the self. If he develops the good inclination and frees his self of the evil inclinations, he will attain to eternal success, and if, on the contrary, he suppresses the good and promotes the evil, he will meet with disappointment and failure.
In the second part citing the historical precedent of the people of Thamud the significance of Apostleship has been brought out. A Messenger is raised in the world, because the inspirational knowledge of good and evil that Allah has placed in human nature, is by itself not enough for the guidance of man, but on account of his failure to understand it fully man has been proposing wrong criteria and theories of good and evil and thus going astray. That is why Allah sent down clear and definite Revelation to the Prophets (Peace On Them) to augment man's natural inspiration so that they may expound to the people as to what is good and what is evil. Likewise, the Prophet Salih (Peace On Him) was sent to the people of Thamud, but the people overwhelmed by the evil of their self, had become so rebellious that they rejected him. And when he presented before them the miracle of the she camel, as demanded by themselves, the most wretched one of them, in spite of his warning, hamstrung it, in accordance with the will and desire of the people. Consequently, the entire tribe was overtaken by a disaster.
While narrating this story of the Thamud nowhere in the Surah has it been said "O people of Quraish, if you rejected your Prophet, Muhammad (Peace Be Upon Him), as the Thamud had rejected theirs, you too would meet with the same fate as they met."The conditions at that time in Makkah were similar to those that had been created by the wicked among the people of Thamud against the Prophet Salih (Peace On Him). Therefore, the narration of this story in those conditions was by itself enough to suggest to the people of Makkah how precisely this historical precedent applied to them.

موضوع اور مضمون

اس کا موضوع نیکی اور بدی کا فرق سمجھانا اور ان لوگوں کو برے انجام سے ڈرانا ہے جو اس فرق کو سمجھنے سے انکار اور بدی کی راہ چلنے پر اصرار کرتے ہیں۔
مضمون کے لحاظ سے یہ سورت دو حصوں پر مشتمل ہے۔ پہلا حصہ سورت کے آغاز سے شروع ہو کر آیت 10 پر ختم ہوتا ہے، اور دوسرا حصہ آیت 11 سے آخر تک چلتا ہے۔ پہلے حصہ میں تین باتیں سمجھائی گئی ہیں۔ ایک یہ کہ جس طرح سورج اور چاند، دن اور رات، زمین اور آسمان ایک دوسرے سے مختلف اور اپنے آثار و نتائج میں متضاد ہیں، اسی طرح نیکی اور بدی بھی ایک دوسرے سے مختلف اور اپنے آثار و نتائج میں متضاد ہیں۔ یہ دونوں نہ اپنی شکل میں یکساں ہیں اور نہ ان کے نتائج یکساں ہو سکتے ہیں۔ دوسرے یہ کہ اللہ تعالٰی نے نفسِ انسانی کو جسم، حواس اور ذہن کی قوتیں دے کر دنیا میں بالکل بے خبر نہیں چھوڑ دیا ہے بلکہ ایک فطری الہام کے ذریعہ سے اس کے لاشعور میں نیکی اور بدی کا فرق، بھلے اور بُرے کا امتیاز، اور خیر کے خیر اور شر کے شر ہونے کا احساس اتار دیا ہے۔ تیسرے یہ کہ انسان کے مستقبل کا انحصار اس پر ہے کہ اس کے اندر تمیز، ارادے اور فیصلے کی جو قوتیں اللہ نے رکھ دی ہیں ان کو استعمال کر کے وہ اپنے نفس کے اچھے اور بُرے رحجانات میں سے کس کو ابھارتا ہے اور کس کو دباتا ہے۔ اگر وہ اچھے رحجانات کو ابھارے اور برے رحجانات سے اپنے نفس کو پاک کرے تو فلاح پائے گا۔ اور اس کے برعکس اگر وہ نفس کی اچھائی کو دبائے اور برائی کو ابھارے تو نامراد ہوگا۔
دوسرے حصے میں قوم ثمود کی تاریخی نظیر کو پیش کرتے ہوئے رسالت کی اہمیت سمجھائی گئی ہے۔ رسول دنیا میں اس لیے بھیجا جاتا ہے کہ بھلائی اور برائی کا جو الہامی علم اللہ نے انسان کی فطرت میں رکھ دیا ہے وہ بجائے خود انسان کی ہدایت کے لیے کافی نہیں ہے، بلکہ اس کو پوری طرح نہ سمجھنے کی وجہ سے ہی انسان خیر و شر کے غلط فلسفے اور معیار تجویز کر کر کے گمراہ ہوتا رہا ہے۔ اس بنا پر اللہ تعالٰی نے اس فطری الہام کی مدد کے لیے انبیاء علیہم السلام پر واضح اور صاف صاف وحی نازل فرمائی تاکہ وہ لوگوں کو کھول کر بتائیں کہ نیکی کیا ہے اور بدی کیا۔ ایسے ہی ایک نبی، حضرت صالح علیہ السلام قوم ثمود کی طرف بھیجے گئے تھے۔ مگر وہ اپنے نفس کی برائی میں غرق ہو کر اتنی سرکش ہو گئی تھی کہ اُس نے اُن کو جھٹلا دیا، اور اُس کا منہ مانگا معجزہ جب انہوں نے ایک اونٹنی کی شکل میں پیش کیا تو اُن کی تنبیہ کے باوجود اُس قوم کے ایک شریر ترین آدمی نے ساری قوم کی خواہش اور طلب کے مطابق اسے بھی قتل کر دیا۔ اس کا نتیجہ آخر کار یہ ہوا کہ پوری قوم تباہ کر کے رکھ دی گئی۔
ثمود کا یہ قصہ پیش کرتے ہوئے پوری سورت میں کہیں یہ نہیں کہا گیا ہے کہ اے قوم قریش، اگر تم ثمود کی طرح اپنے نبی محمد صلی اللہ علیہ و آلہ و سلم کو جھٹلاؤ گے تو وہی انجام دیکھو گے جو ثمود نے دیکھا ہے۔ مکہ میں اس وقت حالات وہی موجود تھے جو صالح علیہ السلام کے مقابلے میں قوم ثمود کے اشرار نے پیدا کر رکھے تھے۔ اس لیے اُن حالات میں یہ قصہ سنا دینا بجائے خود اہل مکہ کو یہ سمجھا دینے کے لیے کافی تھا کہ ثمود کی یہ تاریخی نظیر ان پر کس طرح چسپاں ہو رہی ہے۔  

Sura With Tafsir and Translation

91:Sura Ash-Shams In Urdu
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91:Sura Ash-Shams In English
File Size: 207 kb
File Type: pdf
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