Pakeezgi

Dosto, paakeezgi nisf Emaan hai, ye sabaq bachpan say hi ghar ke buzarg zahen nasheen karaaya karte hain..aur hum isey ta-umr nibhaate hain.ke ye vo moqadas gunj hai jiski bazgasht rooh ki taazgi barqarar rakhti hai.

Jis tarah paakezgi-e-Nafs ek niyamat hai usi tarah paakeezgi-e-Jism bhi ek niyamat hai. Insaan per Allah ki niyamat usi waqt mukammal hosakti hai jub ke nafs-o-jism dono ki taharat-o-paakeezgi ke liye puri hidayet usey mil jaaye.

Yaane ye niyamat ke zindgi ki shaah raah-e-mustaqeem tumhaare liye roshan kardi aur duniya ki hidayet-o-rahnumai ke mansab per tumhen sarfaraz kiya.

Kisi say uski buraiyaan door kar dene ke do matalab hain.Ek ye ke Raah-e-raast ko ekhtiyaar karne aur khuda ki hidayet ke mutabiq fikr-o-amal ke sahi tareekhe per chalne ka laazmi natija ye hoga ke insaan ka nafs bahut si kharabion say paak hota chala jaayega. Dusre ye ke is islaah ke bawajud agar koi shaks bahasiyet majmuii kamaal ke martabe ko na pahunch sake aur kuch na kuch buraiyaan uske andar baaqi rah jaayen tou Allah Taala apne fazal say un per muakhiza na fermaayega aur unko is hisaab say saaqt kar dega. Kyon ke jis ne asaasi hidaayet aur buniyaadi islaah qabul karli ho uski juzaii aur zamni buraaiyon ka hisaab lene may Allah Taala sakhtgir nahi hai.

Manzil-e-Ishq

Ishq may hum sirf aur sirf Mehbub ki khushi dekhte hain. Junun Ishq say bhi aage ki manzil hai.

 Be-khatar kood pada aatish-e-namrud may ishq

 Aqal hai mahu-e-tamaasha-e-lub-e-baam abhi

                                               
Hazrat Abu-al-Abas Ahamed bin Mohammed-ul-Ashqani RA  zor zor say kaha karte they " Mujhe vo adam chahiye jise wajud kabhi muyessar hi na aasake ". Admi ke liye majal hai ke jaisa usey hona chahiye waisa ho bhi jaaye. Mai khud bhi waisa nahi hun jaisa mujhe hona chahiye aur yaqeenan waisa ho bhi na sakunga, kyon ke mujhe maalum hai ke vo nahi hoga jo mai chahta hun aur jo mai chahta hun vo ye hai ke khuda taala mujhe us adam may le jaaye ke us adam say phir wajud may aasakun. is liye ke jo kuch moqamaat-o-karamaat hain mehal-e-hijaab aur moqaam-e-balaa hain aur Aah sad Aah ke jo admi apne hijaab ka ashiq ban baitha hai aur ye nahi samajhta ke deedaar-e-Ilahi may nesti bhi us araam say behter hai jo hijaab-e-haq may muyessar aaye aur chunke Allah taala ki hasti vo hasti hai jis per adam rawa nahi. Lihaza uske milk may hasti bhi muyessar aajaaye tou hamaara kya nuqsan hai. Kyon ke yehi tou vo nesti hogi jo phir kabhi hasti ki shakal ekhtiyaar na karegi aur Mera yehi maqsud hai yaane vo nesti jiske baad phir hasti say dochaar na hona pade. Aur dosti fana ka yehi vo tassavur hai jiski buniyaad  qawi aur mazbut hai. Allah behter jaanta hai.

              hum hain uske khayaal ki tasweer
              jis ki tasweer  hai  khayaal  apna
                                           

Samaa

Mehafil-e-sama aaghaaz aur anjaam say pare ek abadi kaif-o-masti-o-sarshaari ka aalam pesh karti hai. Masnad-e-mehefil jinke liye saji huii hai unke aashiqaan ke jazb ka aalam na poochiye...donon jahaan say ghaafil dil bas ek hi jazb may madhosh hua jaata hai....mai kahaan hun mujhe hosh nahi ke her simt tu hi tu nazar aata hai....samaaton may teri mohabbat ghuli huii hai....dil ko teri sohbat say raahat mili huii hai....khayaal ki sangat tere karam say dhuli huii hai...dil chahe ke is mehafil-e-shauq ki koi subah na ho....

Hazrath Junaid Bughdadi Ra ne fermaaya " Khudawanda qudus ne roz-e-azal may insaan ko mukhatib kar ke ye daryaft fermaya tha" Alasta bira bikum " ( kya mai tumhara perwardigaar nahi hun ). insaan ne arz kiya," kyon nahi tu hamaara perwardigar hai " humkalaami ke is zauq ne insaani arwah per wajad taari kar diya tha, chunanche jub vo samaa sunte hain tou un ko vo zauq yaad aajaata hai aur wajad may aajaate hain.

Hazrath Zunun Misri RA ne sama ke mutalaq kaha ke sama darood-e-haq hai jo qulub ko haq ke liye muztarab bana deta hai.

Khwaja Ghareeb Nawaz RA ko sama ka behad zauq tha .Aap ne Apni majalis-e-sama say tableegh ka bhi kaam liya. Naghma-o-lahan aur moseeqi Ahal-e-hind ki ghutti may padi huii thi aur moseeqi hi un ke nazriyaat may inqilaab laane ka zariya ban sakti thi. so apni paakeeza zindgi aur majaalis-e-tableegh-o-hidaayat say aur doosri taraf majaalis-e-sama say tableegh ka kaam shuru kiya.

Khwaja Ghareeb Nawaz RA likhte hain ke Allah agar aankh de tou her raah may uske chehre ke siwa aur kuch na dekhe aur dono jahaan may jis taraf nigaah kare usme uski hi haqeeqat dekhe. deendaari aur aankh haasil kar.  kyon ke agar zara ghaur say dekho tou khaak ka her zarra jaam-e-jahaan numa hai , siwa-e-zaahiri milaap ke shauq ke.....

Awlia Akraam ke Maratib

Aflaak say aaata hai naalon ka jawaab aakhir

karte hain khitab aakhir, uth-te hain hijaab aakhir

Awlia Akraam ke tabqaat, unke Maratib aur Qismen

Aqtaab--- Qutub ki jamaa-- ye muqareebin-e-khuda hote hain aur apne zamaane may groh-e-Awlia ke Aaqa hote hain. Un Aqtaab may say kuch Hazraath vo hote hain jinhen hukm-e-zaaher aur khilafat-e-zaaher bhi khilaafath-e-baatina ke saath milti hai.  Aise Hazraath may say Sayedina Sidiq RA aur Faruq Aazam RA, Sayedina Usman Ghani Ra , Sayedina Hayeder, Syedina Imaam Hussn AS shaamil hain. Kuch Aqtaab ko sirf baatini khilafat milti hai hukum zaahiri nahi milta. unme Ahamed Bin Harun Rasheed , Abu yazeed Bastaami Ra shaamil hain.

Aaima-----Her daur may sirf do hote hain. Ek Abdu-ul- Rab aur dusra Abd-ul-Mulk hota hai.Qutub ko Abdulla kehte hain.Ye teenon siffati naam hain. Ye dono Aaima Qutub ke marne ki surat may un ke Khalifa hote hain. Ek Aalam-e-Malkut ka mushahida karne may masruf rehte hain aur dusre Aalam-e-mulk tak mahdud rehte hain.

Awtaar----Ye sirf chaar afraad hote hain.kisi daur may inme kami-o-beshi nahi hoti.in chaaron ke zariye Allah kareem mashiq, maghrib, junub, shumaal ki hifaazat fermaate hain. inke maamlaath ki taqseem Kaaba say shuru hoti hai.in chaaron ke alqaab aur siffati naam ye hain.
1) Abd-ul-Hayee
2)Abd-ul-Aleem
3)Abd-ul-Qaadar
4)Abd-ul-Mureed 
Kabhi Awtaar waghaira auraten bhi hoti hain.

Abdaal--- Ye saath (7) say kum-o-besh nahi hote..Allah taala in ke zariye Aqaaleem ( saltanaten, Mumaalik) sabaa ki hifazat fermate hain. Her Badal ki ek aqleem ( sultanat, mulk ) hoti hai. Jahaan unki wilaayet ka sikka chalta hai.

Abdaal ka martaba bhuk, bedaari, khamoshi aur tanhaii say mila hai.jisme hasti badalne ki quwwat hoti ho vo Badl hota hai.Kisi maslihat ki ba per apni jagah apna "humshakal" Badal naamzad kar ke jaata hai. V o Jaanasheen jise tayeen kiya jaata hai vo ruhaani shaksiyet hota hai, jo qasadan amalan Badal apni jagah chod jaata hai.

Naqeeba-----Her daur may sirf  baara (12 ) Naqeeb hote hain.Asmaan ke baara burj ( gunbad) hain aur her ek Naqeeb ek ek burj ki khasiyeton ka aalim hota hai. Allah Kareem ne in Naqeebon ke haathon shareeyeton ke naazil kiye huye ilm de diye hain. Nafoos may chupi ashiya aur afaat-e-Nafoos ka inhen ilm hota hai.iblis inke saamne yon munkashif hota hai ke vo uski makhfi quwaton ko bhi jaante hain, jinhen vo khud nahi jaanta. inke ilm ki ye kaifiyet hoti hai ke  agar kisi ka naqsh-e-paa zameen per laga dekh lein tou unhen uske shaqi-o-sayeed hone ka patta chal jaata hai. Naqeeb ( khabar dene waala ).

Najeeya--- Her daur may aath say kum nahi hote. un per haal ka ghulba hota hai. jisey Aala martaba hi pehchaan sakte hain.

Hawaari Hazraath---Ye her daur may ek hi hota hai.Jub vo marte hain tou dusre Jaanasheen bante hain.Huzur Sallam ke daur-e-aqdas may Hazrat Zubair bin awam RA is moqam per mutmakeen they. Hawaari vo hote hain jo saif-o-hujjat dono ke zariye deen ki madad karte hain. inhen ilm, ibadat aur daleel atta hoti hai.

Rajbi Hazraat------Ye her daur may chaalis ( 40) hote hain. Ye aise log hain jin per Azmat-e-Ilaahi ka haal taari rehta hai. Inhen Rajbi isliye kehte hain is moqam ka haal Rajab ki peheli taareekh say aakhri taareekh tak taari rehta hai. Phir ye kaif-o-masti khatam hojaati hai.Ye mukhtalif sheheron may bikhre hote hain.Ek dusre ko pehchaan lete hain.

Khatam----Ye her daur may saari duniya may ek hi hote hain.Aisi hasti per Allah taala wilayet-e-Mohammadi ka khatima fermaate hain. Awlia-e-Mohammadi may in say badh kar koi hasti nahi hoti.Ek khatam aakhir bhi honge, jin per Adam say lekar aakhir Wali tak ki wilaayet khatam hogi. Ye Sayedina Esa Alahisalam hain, wahi khatim-ul-awlia hain.

Qalb----Adam Alahisalam ke mutabiq dilon walon 3 sau Hazraath. ye her zamaane may isi meqdar may hote hain.

Hudait-----Jo shaks 40 din tak mahaz Allah ke liye sarapa Akhlaas ban jaate hain tou Maula kareem unke dil say ubalne waale chashmon ko unki zubaan per jaari ferma dete hain.

Qara Razi Allah Anham-----Nabi kareem ka irshaad hai ke ahal-Quran hi Ahal-e-Allah aur khasaan-e-khuda hai.in logon ne amal ke zariye Quran ko yaad rakha hua hai. aur iske huruf ke bhi haafiz hote hain.Hifz-o-amal say azmat-e-Quran ko zaahir karte hain.Hazrath Abu yazeed Bastami RA bhi isi giroh say they.Ahal-e-Quran vo hai jiska qulq hi quran ban jaata haitou usme Allah kareem ki siffat bataur-e-aks paida hojaati hai.aur is siffat ki wajah say kalaam ka haqeeqi mausuf yaane Allah usey apne khwas may shaamil kar leta hai.Hazrath Sahal bin Abdullah nasteri ko sirf 6 saal ki umr may hi ye moqam haasil hogaya tha.

Khalifa

Sura-e-Baqara may insaan ki haqeeqat aur kaainaat may uski haisiyet thik tarha say bayaan kardi gaii hai. Aur nu-e-insaani ki taareekh ka vo baab pesh kiya gaya hai jiske maalum hone ka koii dusra zariya insaan ko muyessar nahi hai. is baab say jo aham nataayej haasil hote hain vo un natayej say zyada qeemati hain jo zameen ki tahon say haddiyaan nikaal kar aur unhen qayaas-o-takhmeen say rabt dekar admi akhaz karne ki koshish karta hai.

Malak ka lafzi tarjuma farstaada ya farishta hai, Arabi zubaan may payambar ke hain. ye mahaz mujarad quwaten nahi hain jo tashakas na rakhti hon bulki ye shaksiyet rakhne waali hastiyaan hain jin say Allah taala apni isi azeem-ul-shaan saltanat ki tadbeer-o-intizaam may kaam leta hai. yon samajhna chahiye ke ye sultanat-e-ilaahi ke ahalkaar hain jo Allah ke ahkaam ko nafez karte hain.

Khalifa-jo kisi ki milk may uske tafveez-kurda  ekhtiyaaraath uske naayeb hone ki haisiyet say istemaal kare. Khalifa maalik nahi hota bulki asal maalik ka naayeb hota hai. uske ekhtiyaaraat zaati nahi hote bulki maalik ke atta-kurda hote hain. vo apne mansha ke mutabiq kaam karne ka haq nahi rakhta, bulki uska kaam maalik ke mansha ko pura karna hota hai..


Farishte lafz khalifa say ye tou samajh gaye they ke is zeer-e-tajveez makhlukh ko zameen may kuch ekhtiyaaraat suprud kiye jaane waale hain, magar ye baat unki samajh may nahi aati thi ke saltanat-e-kainat ke is nizaam may kisi ba-ekhiyar makhlukh ki gunjaish kaise hosakti hai. aur agar kisi ki taraf kuch zara say ekhtiyaaraat bhi muntaqal kar diye jaayen tou saltanat ke jis hisse may bhi aisa kiya jaayega  wahaan ka intizaam kharabi say kaise bach jaayega. 

Farishton ko khuda ka ye jawaab raha ke khalifa ki zarurat -o-maslihat sirf mai jaanta hun,tum usey nahi samajh sakte. Apni jin khidmaat ka tum zikr kar rahe ho vo kaafi nahi hain bulki un say bhi badh kar kuch matlub hai.isi liye zameen may ek aisi makhlukh paida karne ka irada kiya gaya hai jinke taraf kuch ekhtiyaaraat muntaqal kiye jaayen.

Allah ne unhen bata diya ke mai Adam ko sirf ekhtiyaaraath hi nahi de raha hun bulke ilm bhi de raha hun. uske taqarar say fasaad ka jo andesha tumhen hua hai vo is maamle ka sirf ek pehlu hai, dusra pehlu salaah ka bhi hai aur vo fasaad ke pehlu say zyada wazni aur zyada besh-qeemat hai. Hakeem ka ye kaam nahi ke choti kharaabi ki wajah say badi behtri nazar andaz karde.

Hazrat Shaitaan

gaya maara ek sajde ke na karne say

hazaron baras sajde may sar maara tou kya maara

 Insaan apne her gunaah say is ek lafz ke perde may faraar haasil kar leta hai...uski arzuon ka pecheeda jaal uske hawason ko yon apni giraft may liye rakhta hai ke usey kisi aur ka hosh kahaan hota hai...ye ilzaam tou ilblis ne khud apne sar liya hai..behkne aur behkaane ki mukhtalif suraten hain.her surat may jeet hazrath shaitaan ki hoti hai...aarzi jeet....aarzi yon ke khuda ki makhlukh per fatah paana asaan kaam nahi...jis tarah hawaa sirf ek waqti herkat ka sabab hoti hai...usi tarha shaitaan ki shararath bhi ....so mere dosto...shaitaan ko jaano zarur...pehle khud ko pehchano...gar hum ne us la-maakaan ka makaan apna dil kar liya..tab kisi aur shaye ka hamaare dil per say guzar ho hi nahi sakta..

Shaitan arabi zaban may sarkash, mutamard aur shoridasar ko kehte hain.

Iblis ka lafzi tarjuma " intihaii mayus " hai.ye us ka naam hai jisne Allah ke hukum ki nafermaani karke Adam aur Bani Adam ke liye mutee-o-maskhar hone say inkaar kardiya aur Allah say qayamat tak ke liye muhallat maangi ke usey nasl-e-insaani ko bahakaane aur gumraahiyon ki taraf le jaane ka mauqa diya jaaye.

Allah Noor-e-Baseerat usi ka salb karta hai jo khud haq ka taalib nahi hota. khud hidayet ki bajaye gumrahi ko apne liye  pasand karta hai. khud sadaqat ka raushan chehra nahi dekhna chahta. jub unhon ne khud haq say muh pher kar  zulmat-e-baatil hi may hi bhatakna chaha tou Allah ne unhen usi ki taufiq atta ferma di.

Yaane insaan ka dushman shaitaan aur shaitaan ka dushman insaan. shaitaan ka dushman-e-insaan hona tou zaahir hai ke vo usey Allah ki fermabardari ke raaste say hataane aur tabaahi may daalne ki koshish karta hai. raha insaan ka dushman-e-shaitaan hona tou filwaqiya insaaniyet tou us say dushmani ki hi muqtaqi hai, magar khahishaat-e-nafs ke liye jo targhibaat vo pesh karta hai, un say dhoka kha kar admi usey apna dost bana leta hai. is tarha ki dosti ke ye maani nahi hain ke haqeeqi dushmani dosti may badal gaii bulke iske maani ye hain ke ek Dushman dusre Dushman say shikast kha gaya aur uske jaal may phans gaya.

Jo shaks dusre ke saat khayanath karta hai vo darasal khud apne nafs ke saath khayanat karta hai. kyonki dil aur dimagh ki jo quwaten uske paas bataur-e-amanat hain un per bejaa tassaruf kar ke vo unhen majbur karta hai ke khayanat may vo uska saath dain. Aur apne zameer ko jisey Allah ne uska muhafiz banaya tha , is hadh tak daba deta hai ke vo is khayanat kkaari may sadd-e-raah banne ke qaabil nahi raheta. jub insaan apne andar is zaalimaana dast-e-burd ko paaya takmil pahuncha leta hai tab kahin bahar us say khayaanath-o-maasiyet ke afaal saadar hote hain.

kisi ke ahkaam ki be chun-o-chara itaayet aur andhi pairwi karna bhi " ibadat" hai aur jo shaks is tarha ki itaayet karta hai vo darasal uski ibadat baja laata hai.

Shaitaan ko koi is maanon may maabud nahi banaata ke uske aage marasim-e-parastish ada karta ho aur uski alwahiyet ka darja deta ho. Albatta usey usey mabud banaane ki surat ye hai ke admi apne nafs ki baag dor shaitan ke haath may de deta hai aur jidhar jidhar vo chalaata hai udhar chalta hai, goya ye uska banda hai aur vo uska khuda.

shaitaan ka saara karobar hi wadon aur ummid per chalta hai. vo insaan ko anferadi ya ijtimayee taur per jub kisi ghalath raaste ki taraf  le jaana chahta hai tou uske aage ek sabz baagh pesh kar deta hai. kisi ko anfaradi lutf-o-luzzat aur kamyaabi ki ummid, kisi ko qaumi sarbulandiyon ki tawaqa , kisi ko nu-e-insaani ki falaah-o-bahabud ka yaqeen, kisi ko sadaqat tk pahunch jaane ka itminaan, kisi ko bharosa ke na khuda hai na aakhirat, bas mar kar mitti hojaana hai. kisi ko ye tassali ke aakhirat hai bhi tou wahaan ki giraft say falaan ke tufail aur falaan ke sadqe may bach nikloge...gharz jo jis waade aur jis tawaqa say fareb kha sakta hai uske saamne wahi pesh karta hai aur phaans leta hai..

"Yaqeenan sadiqain aur saalihain Waseelon aur waaston ka khuda ko paas hai..Aur ye khuda ke mehbub unhi ka paas rakhte hain jo khuda ko khaas rakhte hain..yehaan bhi niyaton say raza haasil hoti hai...ye nahi ke koi khatakaar inke waseele say dua kamyaab karle...haan gunahon ki tauba ka wahed raasta hai garez-e-gunah...aur khuda say rehmath ki iltija...khatakaar ki shermindgi waseelon ki dua ban jaati hai..ek aur shaye hai mohabbat jo khatakaar bhi kar liya karte hain, aur ye jazba itna buland-o-baala hai ke khataakaar ko uski khataon say aagah karwaa deta hai...aur sohbat-e-mehbub ka atiya najat ka zariya ban jaata hai..."

Tahazeeb naam hai  un tassarufaat ka jo insaan khuda ki banaai huii cheezon may karta hai.darasal is jagah radd-o-badal ko shaitaani fale qarar diya gaya hai vo ye hai ke insaan kisi cheez say vo kaam le jiske liye khuda ne usey paida nahi kiya hai aur kisi cheez say vo kaam na le jiske liye khuda ne usey paida kiya hai. Alfaaz-e-deegar vo tamaam afaal jo insaan apni aur ashiya ki fitrat ke khilaaf klarta hai aur vo tamaam suraten jo vo mansha-e-qudrat say garez ke liye ekhtiyaar karta hai  shaitaan ki gumrahkun tahreekaat ka natija hain. Maslan amal-e-qaum-e-lutt, zabt-e-wilaadat, rahbaniyet, barahmacharich, mardon aur auraton ko baanjh banaana, mardon ko khaja-sara banana, auraton ko unki khidmaath say munharef karna jo fitrat ne unke suprud ki hain aur unhen tamaddun ke shobon may ghaseet laana jinke liye mard paida kiya gaya hai. ye aur is tarha ke dusre beshumaarafaal jo shaitaan ke shaagird duniya may kar rahe hain darasal ye maayne rakhte hain ke ye log khalikh-e-kaainaat ke tehraaye huye qawaaneen ko ghalath samajhte hain aur unme islaah fermana chahte hain...."her vo khayaal jo khilaaf-e-qaanun-e-qudrat ho vo tahzeeb-o-tamaddun ka nishan ho nahi sakta..

" jub aisa koi khayaal jo aap ko apni asaanion aur nafsaani taskeen per raaghib kare tou jaan lena chahiye ke hisaab kitaab ke waqt aap say jawab talab karte waqt is lamhe ki babat sawaal kiya jaayega.ke aap us lamha ghaafil-e-rehamat-e-qadar mutlaq they.aapki charahjoii us ne ki thi jiska yehi pesha hai...aapki asaaniyon may aapki aakhirath ko zaaya karna.".

 Allah ka fazal aur uski rehmat ,uski hikmat ke saath humrishta hai. vo saza is qusur per deta hai jo baghiyana jasarat ke saath kiya jaaye aur jiske peeche shermsaari ki bajaaye mazeed artekaab-e-jurm ki khahish maujud ho.

Quran is nazriye ki tardeed karta hai ke gunah ke natayej laazmi hain aur vo baharhaal insaan ko bhugtne hi honge. Ek martaba jo shaks gunahgarana zindgi may mubtila hogaya usko ye nazriya hamesha ke liye mayus kar deta hai aur agar apni ghalathi per mutanba hone ke baad vo saabiq gunahon ki talaafi aur aainda ke liye islaah karna chahe tou ye us say kehta hai ke tere bachne ki koi ummid nahi, tu jo kuch kar chuka hai uske nataayej baharhaal teri jaan ke laagu rahenge. Quran uske baraks ye bataata hai ke bhalaai ki jaza aur buraai ki saza dena bilkul Allah ke ekhtiyaar may hai. Jub kisi bhalaai per inaam deta hai tou ye dekh kar ke bande ne sachi niyet ke saath uski raza ke liye bhalaai ki thi. jis bhalaai ko vo radh kar deta hai ,usey is bina per radh karta hai ke uski zaahiri shakal bhale kaam ki si thi magar andar apne Rab ki razajoii ka khalis jazba na tha. usi tarha vo saza us qusur ki deta hai jo baghiyana jasarath ke saath kiya jaaye aur jiske peeche shermsaari na ho. Aur apni rehmat say muafi us qusur per deta hai jiske peeche banda  apne kiye per sherminda aur aainda ke liye apni islaah per amada ho. bure say bure mujrim , katte say katte kaafir ke liye bhi khuda ke haan mayusi-o-naumidi ka koi mauqa nahi basharte ke vo apni ghalathi  ka moatrif , apni nafermaani per nadim aur baghawat ki rawish chod kar itaayet ki rawish ekhtiyar karne ke liye tayyar ho.

Aayet

Aayet ke asli maani " nishani ya alamat ke hain, jo kisi cheez ki taraf rahnumaii kare . Quran may ye lafz 4 mukhtalif maanon may aaya hai . kahin is say murad mahaz alamat ya nishani hai, kahin aasaar-e-kaainaat ko Allah ki aayaat kaha gaya hai. kyon ke mazaher-e-qudrat may say her cheez is haqeeqat ki taraf ishaara kar rahi hai jo is zaaheri perde ke peeche mastur hai. kahin in mojizaat ko aayaat kaha gaya hai jo Anbiya Alahi salam le kar aaye they, kyon ke ye mojize  daraasal is baat ki alamat hote they ke ye log fermanrawa-e-kaainaat ke numaaindey hain. kahin kitaab Allah  ke fiqron ko aayaat kaha gaya hai, kyon ke vo na sirf haq aur sadaqat ki taraf rehnumaii karte hain ,bulke filhaqeeqat Allah ki taraf say jo bhi kitaab bhi aati hai uske mahaz mazamin hi may nahi, uske alfaz aur andaz-e-bayaan aur tarz-e-ibarat tak may uske Jalil-ul-qadar tasneef ki shaksiyet ke aasaar numayaan taur per mehsus hote hain. her jagah ibarat ke sayaq-o-sabaq say ba asaani malum hojaata hai ke kahaan " aayaat" ka lafz kis maani may aata hai.