Quran Aur Aql: Kya Islam Sawal Karne Ki Ijazat Deta Hai?
Aaj bohat se log yeh samajhte hain ke mazhab ka matlab hai dimagh band kar dena. “Imaan un logon ke liye hai jo sawal nahin karte”, yeh jumla aksar sunne ko milta hai. Bohat se Musalman naujawan bhi dil hi dil mein yahi fikr rakhte hain: un ke zehan mein Allah, Quran aur zindagi ke baare mein sawalat hain, magar woh darte hain ke inhein poochna be-adabi, balke gunah na ho.
Agar aap ne kabhi aisa mehsoos kiya hai, to ek hairat angez haqeeqat jaan lijiye: Quran insani tareekh mein nazil hone wali un kitabon mein se hai jo sab se zyada sawal uthati hain. Woh apne qari ko baar baar jhanjhorta hai: “Kya tum aql se kaam nahin lete? Kya tum ghaur nahin karte? Agar sachche ho to apni daleel lao!”
Yeh rehnumai batati hai ke Quran insani aql ko kya maqam deta hai, andhi taqleed ki mazammat kyun karta hai, khud kis tarah aqli dalail pesh karta hai, ambiya alaihimus salam ne khud sawal kaise kiye, aur ek Musalman shukook ka samna sehatmand aur pur-aitmaad andaz mein kaise kar sakta hai.
Quran Ki Fikri Zabaan
Quran aql ka zikr ek do maqamaat par nahin karta; woh ghaur o fikr ki mukhtalif sooraton ke liye alfaz ka ek poora khandan istemal karta hai:
Qurani lafz Mafhoom Misal
Taaqqul (aql) Aql se kaam lena, samajhna أَفَلَا تَعْقِلُونَ “Kya tum aql se kaam nahin lete?”
Tafakkur Gehra ghaur o fikr لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ “Ghaur karne walon ke liye nishaniyan”
Tadabbur Gehrai mein utar kar sochna,
anjaam par ghaur أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ “Kya woh Quran par ghaur nahin karte?”
Tazakkur Naseehat hasil karna,
sabaq lena لَعَلَّهُمْ يَتَذَكَّرُونَ “Taake woh naseehat hasil karein”
Nazar Mushahida aur jaiza أَفَلَا يَنظُرُونَ “Kya woh dekhte nahin?”
Ulul Albab Gehri samajh rakhne wale لَآيَاتٍ لِّأُولِي الْأَلْبَابِ
Sirf “aql” ke maadde se bane alfaz Quran mein taqreeban pachas martaba aaye hain, aur taqreeban hamesha fe’l ki soorat mein: yani aql koi jamid tasawwur nahin, balke ek musalsal amal hai. Quran sirf sochne ki tareef nahin karta, balke is ka mutalba karta hai.
Dekhiye Quran kis tarah kainaat ke mushahide ki dawat deta hai:
أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ وَإِلَى السَّمَاءِ كَيْفَ رُفِعَتْ وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ
(Surah Al-Ghashiyah: 17 ta 20)
Kya woh oonton ko nahin dekhte ke woh kaise paida kiye gaye? Aur aasman ko ke woh kaise buland kiya gaya? Aur pahaaron ko ke woh kaise gaare gaye? Aur zameen ko ke woh kaise bichhayi gayi?
Yeh mohtaat mushahide ki dawat hai, jo ilm-e-tajarbi ki bunyad hai.
Quran Andhi Taqleed Ki Mazammat Karta Hai
Quran ki sab se sakht tanqeedon mein se ek un logon par hai jo baghair soche samjhe riwayaat ki pairwi karte hain:
وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنزَلَ اللَّهُ قَالُوا بَلْ نَتَّبِعُ مَا أَلْفَيْنَا عَلَيْهِ آبَاءَنَا ۗ أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْقِلُونَ شَيْئًا وَلَا يَهْتَدُونَ
(Surah Al-Baqarah: 170)
Aur jab in se kaha jata hai ke us ki pairwi karo jo Allah ne nazil kiya hai, to kehte hain: balke hum to usi ki pairwi karenge jis par hum ne apne baap dada ko paya. Kya is soorat mein bhi ke un ke baap dada na kuch samajhte hon aur na hidayat par hon?
Quran be-ilm baat ki pairwi se bhi mana karta hai:
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا (Surah Al-Isra: 36)
Aur jis baat ka tumhein ilm na ho us ke peeche na paro. Yaqeenan kaan, aankh aur dil, in sab ke baare mein poocha jayega.
Ghaur kijiye: qayamat ke din hum se poocha jayega ke hum ne apne kaan, aankh aur zehan ko kaise istemal kiya. Apni aql ko istemal na karna bhi qabil-e-muakhaza hai.
Aur Quran baar baar daleel ka mutalba karta hai:
قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ
(Surah Al-Baqarah: 111)
Keh dijiye: agar tum sachche ho to apni daleel lao.
Quran ahl-e-jahannam ki hasrat bhi bayan karta hai, jo kahenge:
لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ
(Surah Al-Mulk: 10)
Agar hum sunte ya aql se kaam lete, to aaj bharakti aag walon mein na hote.
Quran ke nazdeek aql se kaam na lena imaan ki alamat nahin, balke gumrahi ka sabab hai.
Quran Ke Apne Aqli Dalail
Quran sirf sochne ka hukm nahin deta; woh hamare saath mil kar sochta hai, wazeh mantiqi dalail ke zariye.
1. Wujood ki daleel
أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ
(Surah At-Toor: 35)
Kya woh kisi ke baghair khud hi paida ho gaye, ya woh khud apne khaliq hain?
Is mukhtasar aayat mein ek mukammal daleel mojood hai. Hamare wujood ke sirf teen imkanaat hain:
Hum adam se khud ba khud aa gaye; magar adam se kuch paida nahin hota.
Hum ne khud ko paida kiya; magar jo cheez abhi mojood hi na ho, woh khud ko kaise paida kare?
Hamein kisi khaliq ne paida kiya; yahi wahid maqool imkaan hai.
2. Nazm ki daleel
لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا
(Surah Al-Anbiya: 22)
Agar aasman o zameen mein Allah ke siwa aur mabood hote, to dono ka nizaam bigar jata.
Kainaat ka yaksan nazm, yani har jagah ek hi qawaneen ki kaarfarmai, ek khaliq ki taraf ishara karti hai, na ke kai mutasadim taaqaton ki taraf.
3. Quran ka apne baare mein challenge
أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا
(Surah An-Nisa: 82)
Kya yeh log Quran par ghaur nahin karte? Agar yeh Allah ke siwa kisi aur ki taraf se hota, to yeh is mein bohat zyada ikhtilaf paate.
Yeh ghair mamooli baat hai. Quran apne qariyon ko khud isay parakhne ki dawat deta hai. Teis barson mein, jang aur aman, khushi aur ghum ke mukhtalif halaat mein nazil hone wali kitab, agar insani hoti, to is mein bohat se tazadaat hote. Quran kehta hai: khud jaanch lo.
4. Dobara zinda kiye jane ki daleel
Jab ek shakhs ne boseeda haddi utha kar poocha ke isay kaun dobara zinda karega, to Quran ne jawab diya:
قُلْ يُحْيِيهَا الَّذِي أَنشَأَهَا أَوَّلَ مَرَّةٍ
(Surah Ya-Seen: 79)
Keh dijiye: inhein wahi zinda karega jis ne inhein pehli baar paida kiya.
Yeh ek saada aqli nukta hai: kisi cheez ko doosri baar banana pehli baar banane se zyada mushkil nahin.
Hazrat Ibrahim: Aqli Imaan Ka Namoona
Quran Hazrat Ibrahim alaihis salam ko aql aur mukalime ki ek azeem shakhsiyat ke taur par pesh karta hai.
Aasman ka mushahida: Unhon ne ek sitare, chaand aur sooraj ko dekha, aur ghaur kiya ke har ek ghuroob ho jata hai. Unhon ne nateeja nikala ke jo cheez ghaib ho jaye woh khuda nahin ho sakti, aur aasmanon aur zameen ke khaliq ki taraf rukh kiya (Surah Al-An’am: 76 ta 79).
Ek badshah se mukalima: Jab ek jabir badshah ne dawa kiya ke woh bhi zindagi aur maut deta hai, to Hazrat Ibrahim ne farmaya:
فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ
(Surah Al-Baqarah: 258)
Allah sooraj ko mashriq se nikalta hai, to isay maghrib se nikal kar dikha to woh kafir shashdar reh gaya.
But parasti ko challenge: Buton ko tor kar unhon ne sab se bare but ko chhor diya aur farmaya: “In se pooch lo, agar yeh bolte hain” (Surah Al-Anbiya: 63).
Unhon ne apni qaum ko un cheezon ki parastish ki ghair maqooliyat ke saamne la khara kiya jo bol bhi nahin saktin.
Ambiya Ne Bhi Sawal Kiye
Sawal karna kamzor imaan ki alamat nahin. Quran batata hai ke makhlooq ki azeem tareen hastiyon ne sawal kiye.
Hazrat Ibrahim ne dekhne ki darkhwast ki:
رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ ۖ قَالَ أَوَلَمْ تُؤْمِن ۖ قَالَ بَلَىٰ وَلَٰكِن لِّيَطْمَئِنَّ قَلْبِي
(Surah Al-Baqarah: 260)
“Ae mere Rab! Mujhe dikha ke tu murdon ko kaise zinda karta hai.” Farmaya: “Kya tum imaan nahin rakhte?” Arz kiya: “Kyun nahin, magar is liye ke mera dil mutmain ho jaye.”
Hazrat Ibrahim pehle se imaan rakhte the unhon ne imaan se kamil yaqeen ki taraf barhne ke liye sawal kiya, aur Allah ne inhein sarzanish ke bajaye mushahide ke zariye jawab diya.
Farishton ne bhi sawal kiya: Jab Allah ne insaan ki takhleeq ka elaan farmaya, to farishton ne arz kiya: “Kya tu zameen mein usay banaye ga jo us mein fasaad kare?” (Surah Al-Baqarah: 30).
Allah ne ilm aur wazahat se jawab diya.
Quran sawal karne ka hukm deta hai:
فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ
(Surah An-Nahl: 43)
Agar tum nahin jaante to ahl-e-ilm se pooch lo.
Rasool-e-Akram صَلَّى اللهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ ne farmaya: "فَإِنَّمَا شِفَاءُ الْعِيِّ السُّؤَالُ", yani la-ilmi ka ilaj sawal hi hai (Sunan Abi Dawood).
Shukook aur Pareshan Kun Khayalaat Ka Kya?
Kuch Sahaba-e-Kiram ne Rasool-e-Akram صَلَّى اللهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ se arz kiya ke un ke dil mein aise khayalaat aate hain jinhein zabaan par lana woh gawara nahin karte.
Aap صَلَّى اللهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ ne poocha: “Kya waqai tum aisa mehsoos karte ho?” Unhon ne arz kiya: ji haan. Aap صَلَّى اللهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ ne farmaya: "ذَاكَ صَرِيحُ الْإِيمَانِ", yani yeh to khalis imaan hai (Sahih Muslim).
Ulama ne is ki wazahat yun ki ke in khayalaat ko napasand karna aur in se pareshan hona hi is baat ki alamat tha ke un ka imaan zinda hai imaan se khaali dil ko is ki parwah hi na hoti.
Yeh shukook mein mubtala har shakhs ke liye bari tasalli ki baat hai: shak ka aana imaan ke inkaar ke barabar nahin. Asal baat yeh hai ke aap is ka jawab kaise dete hain: jawab ki talaash, ahl-e-ilm se sawal, aur Allah ki taraf rujoo ke zariye.
“Allah Ko Kis Ne Paida Kiya?” Ka Aqli Jawab
Yeh woh sawal hai jo naujawan sab se zyada poochte hain. Rasool-e-Akram صَلَّى اللهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ ne khud is ki peshgoi farmayi: shaitan insaan ke paas aa kar poochta hai: “Isay kis ne paida kiya? Isay kis ne paida kiya?”, yahan tak ke kehta hai: “Tumhare Rab ko kis ne paida kiya?” Jab yahan tak pohanche, to Allah ki panah maange aur ruk jaye (Sahih Bukhari o Sahih Muslim).
Yeh hidayat soch se inkaar nahin, balke ek gehri aqli haqeeqat ki akkas hai: is sawal mein khud ek ghalati mojood hai.
Har woh cheez jo wujood mein aayi ho, usay kisi sabab ki zaroorat hai.
Kainaat wujood mein aayi hai, lehaza usay bhi sabab ki zaroorat hai.
Magar agar har sabab ko ek aur sabab ki zaroorat ho, aur yeh silsila la-mutanahi ho, to koi cheez kabhi wujood mein hi na aati. Lehaza ek pehla sabab hona zaroori hai jo khud kabhi wujood mein na aaya ho, yani azli ho.
Yahi woh zaat hai jise Musalman “Allah” kehte hain: Al-Awwal, jis se pehle kuch nahin.
“Allah ko kis ne paida kiya?” poochna aisa hi hai jaise koi pooche: “Qutb-e-shumali ke shumal mein kya hai?” Yeh sawal khaliq ko makhlooq ki tarah farz kar leta hai. Quran Allah ki sifat yun bayan karta hai:
لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ
(Surah Al-Ikhlas: 3 ta 4)
Na us ne kisi ko jana, na woh jana gaya, aur na koi us ka humsar hai.
Lehaza yahan “ruk jane” ka matlab soch ko khamosh karna nahin, balke yeh pehchan lena hai ke sawalat ka silsila apni mantiqi intiha ko pohanch gaya hai.
Aql aur Wahi: Hareef Nahin, Rafeeq
Har maktab-e-fikr ke azeem Muslim ulama is baat par muttafiq rahe hain ke sahih aql aur mustanad wahi ek doosre ki rafeeq hain.
Aql shar’i zimmedari ki shart hai: Rasool-e-Akram صَلَّى اللهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ ne farmaya ke teen afraad se qalam utha liya gaya hai: sone wale se jab tak jaag na jaye, bache se jab tak baligh na ho jaye, aur deewane se jab tak hosh mein na aa jaye (Sunan Abi Dawood).
Aql ke baghair koi shar’i zimmedari nahin; aql woh bunyad hai jis par imaan ki imarat khari hai.
Aql ki hifazat shariat ka maqsad hai: Imam Ghazali (wafaat 505 Hijri) ne “Al-Mustasfa” mein aur Imam Shatibi (wafaat 790 Hijri) ne “Al-Muwafaqat” mein bayan kiya ke shariat paanch bunyadi cheezon ki hifazat karti hai, jin mein se ek aql hai.
Isi liye nasha aawar cheezein haram hain (Surah Al-Maidah: 90), kyunke woh aql ko nuqsan pohanchati hain.
Sahih aql mustanad wahi se mutasadim nahin: Imam Ibn Taymiyyah (wafaat 728 Hijri) ne ek zakhim kitab likhi jis ka naam hi us ka mudda bayan karta hai: “Dar’ Ta’arud al-Aql wa al-Naql”, yani aql aur naql ke ta’aruz ka radd.
Un ka istidlal yeh tha ke wazeh aur sahih aql kabhi mustanad wahi se haqeeqatan mutasadim nahin hoti jab bazahir ta’aruz nazar aaye, to ya aqli istidlal mein khaami hoti hai, ya nass ko ghalat samjha gaya hota hai, ya woh nass mustanad nahin hoti.
Aql aankh hai, wahi roshni: Imam Ghazali ne aql ko aankh aur wahi ko roshni se tashbeeh di. Aankh dekh sakti hai, magar sirf roshni mein; roshni na ho to sehatmand aankh bhi kuch nahin dekhti, aur aankh na ho to roshni kisi kaam ki nahin. Dono zaroori hain.
Aql Ki Hudood
Aql ka ehtiraam us ki hudood ko samajhne ka taqaza bhi karta hai. Quran yaad dilata hai:
وَمَا أُوتِيتُم مِّنَ الْعِلْمِ إِلَّا قَلِيلًا
(Surah Al-Isra: 85)
Aur tumhein bohat thora ilm diya gaya hai.
Aql hamein yeh bata sakti hai ke khaliq mojood hai, kainaat ba-maqsad hai, aur Quran insani kalaam jaisa nahin. Magar sirf aql hamein ghaib ki tafseelaat nahin bata sakti: maut ke baad kya hota hai, jannat kaisi hai, ya Allah ki ibadat ka durust tareeqa kya hai. In ke liye hamein wahi ki zaroorat hai.
Yahan ek aham farq samajhna zaroori hai: ek cheez hoti hai khilaf-e-aql, aur ek hoti hai mawra-e-aql. Chaukor daira khilaf-e-aql hai, yani na-mumkin.
Aakhirat ki tafseelaat mawra-e-aql hain: hum inhein khud daryaft nahin kar sakte, magar woh na-mumkin nahin. Islam hamein koi khilaf-e-aql baat qubool karne ko nahin kehta, albatta woh hamein aisi baatein batata hai jo hamari rasai se bahar hain; bilkul isi tarah jaise doorbeen woh sitare dikha deti hai jinhein hamari aankhein tanha nahin dekh saktin.
Ghaur o Fikr Ki Dawat Par Qaim Ek Tehzeeb
Rasool-e-Akram صَلَّى اللهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ par nazil hone wala pehla lafz tha:
اقْرَأْ
(Surah Al-Alaq: 1)
Parh.
Aur isi maqam par Allah ki sifat bayan hui: عَلَّمَ بِالْقَلَمِ, “jis ne qalam ke zariye ilm sikhaya” (Surah Al-Alaq: 4).
Is dawat ne tareekh ki azeem tareen ilmi riwayaat mein se ek ko janam diya. Al-Khwarizmi ne algebra ki bunyadein rakhin; Ibn al-Haytham ne basriyaat par apni tehqeeq mein mohtaat tajarbati tareeqe waza kiye; Ibn Sina ne tib ka aisa encyclopedia likha jo sadiyon tak parhaya jata raha. In ulama ne kainaat ke mutale ko Allah ki nishaniyon ko parhne ka zariya samjha, bilkul jaise Quran ne dawat di thi.
Rozmarra Zindagi Ki Teen Misalein
Mushkil sawal wala naujawan: Pandrah saala Yusuf apne walid se poochta hai: “Agar Allah ne sab kuch paida kiya, to Allah ko kis ne paida kiya?” Walid usay daantne ke bajaye us ke sochne ki tareef karte hain, phir usay pehle sabab ka tasawwur samjhate hain, aur Surah Al-Ikhlas dikhate hain. Yusuf ko ehtiraam ka ehsas hota hai, aur us ka imaan mazboot tar ho jata hai.
Imaan mukhalif dalail ka samna karne wali taliba: Ayesha apni falsafe ki class mein mazhab ke khilaf dalail sunti hai aur mutazalzil ho jati hai. Woh apne shukook ko chhupane ke bajaye apne sawalat likhti hai, qabil-e-aitmaad kitabein parhti hai, aur ek mustanad ustad se guftagu karti hai. Waqt ke saath usay maloom hota hai ke us ka imaan zyada gehra aur shauri ho gaya hai.
Jawab na jaanne wali maa: Ek maa se us ki beti poochti hai: “Hamein kaise maloom ke Quran Allah ki taraf se hai?” Woh dayanatdari se kehti hain: “Bohat achha sawal hai; aao mil kar jawab talaash karte hain.” Woh dono Surah An-Nisa ki aayat 82 aur Quran ki hifazat ki tareekh parhti hain. Bachi seekhti hai ke sawal ilm ki taraf le jata hai, khauf ki taraf nahin.
Shukook Se Nimatne Ka Sehatmand Tareeqa
Ghabraiye nahin: Shak ek sawal hai, faisla nahin. "ذَاكَ صَرِيحُ الْإِيمَانِ" wali hadees yaad rakhiye shak se pareshan hona imaan ki alamat hai.
Sawal ko wazeh kijiye: Isay likh lijiye; mubham shak wazeh sawal se bara mehsoos hota hai.
Durust logon se poochiye: Mustanad ulama aur asatiza se, na ke internet ki be-sanad aawazon se (Surah An-Nahl: 43).
Mutala kijiye, sirf scroll nahin: Qabil-e-aitmaad kitabein parhiye aur mustanad asatiza ko suniye; tees second ki videos gehre sawalat ka jawab shaz hi deti hain.
Bunyad aur tafseel mein farq kijiye: Kuch sawalat imaan ki bunyadon se mutalliq hote hain, aur kuch un tafseeli masail se jin mein ulama ki aara mukhtalif ho sakti hain. Har jawab talab tafseel bunyad ko nahin hilati.
Allah se ta’alluq qaim rakhiye: Talaash ke dauran bhi namaz jari rakhiye, aur Allah se hidayat maangiye: رَبِّ زِدْنِي عِلْمًا, “Ae mere Rab! Mere ilm mein izafa farma” (Surah Taha: 114).
Sabr kijiye: Hazrat Ibrahim ka sawal yaqeen tak pohancha; mukhlisana talaash imaan ko gehra karti hai.
Islam aur Aql Ke Baare Mein Aam Ghalat Fehmiyan
Ghalat fehmi 1: “Islam mein imaan andha hota hai.”
Quran andhi taqleed ki mazammat karta hai (Surah Al-Baqarah: 170) aur baar baar daleel ka mutalba karta hai (Surah Al-Baqarah: 111). Islami imaan ghaur o fikr par qaim hai, andhe pan par nahin.
Ghalat fehmi 2: “Deen ke baare mein sawal karna gunah hai.”
Ambiya ne sawal kiye, farishton ne sawal kiya, aur Quran ahl-e-ilm se poochne ka hukm deta hai (Surah An-Nahl: 43).
Islam jis cheez ki hausla shikni karta hai, woh bad-niyyati se jhagarna aur tamaskhur urana hai, mukhlisana sawal nahin.
Ghalat fehmi 3: “Islam aur science ek doosre ke dushman hain.”
Quran fitrat ke mushahide ki dawat deta hai (Surah Al-Ghashiyah: 17 ta 20), aur Muslim tehzeeb ne azeem science daan paida kiye. Islam hamein sahih ilm ko radd karne ko nahin kehta woh is ilm ke peeche khaliq ko pehchanne ki dawat deta hai.
Quran Ko Samajh Kar Parhiye
Quran baar baar poochta hai: “Kya woh ghaur nahin karte?” Is dawat ka behtareen jawab yeh hai ke Quran ko samajh kar parha jaye, aur us ke dalail, nishaniyon aur hidayat par ghaur kiya jaye.
