[Pooya/Ali Commentary 2:125] Mathabatan and amnan, with reference to bayt, means a place of refuge, rest and peace where one earns ample recompense from Allah. Ahdina (We took a promise or We enjoined) refers to Allah's covenant that the eternally blessed descendants of Ibrahim should keep the holy Kabah pure, and should remove the false gods whenever installed in it. In 7 Hijra the Holy Prophet, the promised prophet, for whose advent Ibrahim prays in verses 128 and 129 of this surah, after the fall of Makka, visited the holy Kabah. There, Ali stood on the shoulders of the Holy Prophet and pulled down all the idols, firmly fixed in the walls, in order to purify the sacred house of Allah Tahhira (to purify) implies that a house for the worship of Allah already existed there before Ibrahim, which like the Kabah in the times of the Holy Prophet, was despoiled with idols. It was in ruins. Ibrahim rebuilt it. As verse 127 of this surah suggests, after purification, the place was reserved for worship of Allah only. According to verse 96 of Ali Imran, the first house made for the worship of Allah was the Kabah in Makka, and in verse 29 of al Hajj it has been referred to as bayt ul atiq (the ancient house). Muir, Burton, Rodwel and Fretyag have tried to mislead the Christians by stating that Ibrahim had never gone to Arabia to build the holy Kabah. These are the names of the sons of Ishmael named in order of their birth; Nebaioth, Ishmael's eldest son, then Kedar, Adbeel, Mibsam." (Genesis 25: 13) It is a fact that Kedar has been connected with Arabia in the Old Testament. "Hard is my lot, exiled in Meshech, dwelling by the tents of Kedar." (PSALMS 120: 5) Also refer to Isaiah 42: 11 and 60: 7. In Genesis 21: 14 to 21 Hajirah's wandering in the wilderness of Beersheba with her son Ismail, the appearance of the well (Zamzam) and Allah's promise to make of Ismail a great nation have been clearly mentioned. The events concerning Ibrahim, Hajirah and Ismail, which actually took place, are given below: Ibrahim's wife Sarah had borne him no children. She had a handmaid whose name was Hajirah. She gave her to Ibrahim as a wife. Hajirah bore Ibrahim a son. Ibrahim named the child Ismail. After his birth, the peace and harmony of the family was disturbed. Sarah ill-treated Hajirah. Ibrahim was vexed on Ismail's account. He sought Allah's help. Allah, in view of Sarah's past goodness, directed Ibrahim to send away Hajirah and Ismail to a place now called Makka. Ibrahim, with the help of Jibrail, took Hajirah and Ismail out of the native land and reached Arabia. They stopped at the place where hajar aswad or the black stone is stationed. Jibrail informed Ibrahim that it was a land full of Allah's blessings and bounties, and there used to be a house (known as baytul mamur) in that place, which was held sacred and venerated by mankind in ancient times, and that it was Allah's will that Ibrahim and Ismail should rebuild the ruined house again. A shelter was made for Hajirah and Ismail so that they could live there in Ibrahim's absence because Allah had commanded Ibrahim to go back to his native land. At the time of his departure Hajirah said: "O Ibrahim, the devotee of Allah, in whose care are you leaving us here?" Ibrahim said: "I leave you in the care of Allah who saved me from the fire in which Namrud threw me, and gave me all that which I needed and desired." Hajirah said: "I rely upon Allah. He is sufficient for me and my child." When Ibrahim reached the mount Zi-Tavi, he stopped and turned towards the place where he left Hajirah and Ismail and prayed: "Our Lord! Verily I have settled a part of my progeny in a barren valley near to Thy holy house, our Lord. so that they may establish prayer; so incline some hearts of men that they yearn towards them, and provide them with fruits in order that they may be grateful." (IBRAHIM: 37) When the water in the waterskin, Ibrahim left for them, was finished, there was no water any where near them to quench their thirst. There was no milk in her breasts. The heat in the desert had dried it. The scorching sun brought the situation from bad to worse. The child was restless. He cried, cried and cried. The mother ran hither and thither, between Safa and Marwa. From Safa to Marwa and Marwa to Safa she ran seven times because when she was on the mount of Safa she heard a voice from the mount of Marwa, and when she reached Marwa she heard a voice from Safa. There was no one in sight. Unable to see her son dying, she left him where he was lying and stood alone on the mount of Marwa. Dejected, helpless, yet worried for her son she came back. There she saw a spring of fresh and sweet water gushing forth from the earth under the feet of Ismail. In her absence Jibrail, under the command of Allah, came and produced a well full of water (known as Zamzam) - also recorded in Genesis 21: 14 to 21. She heard a voice (saying): "Fear not. The Lord has produced this well for you and your son, but it will also serve the pilgrims who will visit His holy house which your husband and son shall build." The flow of water increased day by day and the surrounding land became fertile. People began to come and settle there. Soon it became a flourishing town. Trade and commerce developed. When Ibrahim returned he found the wasteland in the desert a busy trade centre. The running of Hajirah between Safa and Marwa has been prescribed as one of the essential rites of hajj.

خانہ خدا کا نام

مندرجہ بالا آیت میں خانہ کعبہ کو بیتی (میرا گھر) کہا گیاہے ۔ حالانکہ یہ امر واضح ہے کہ خداوند عالم نہ جسم رکھتا ہے اور نہ اسے گھر کی ضرورت ہے۔ اس اضافت اور نسبت سے مراد نسبت اعزازی ہے۔ کسی چیز کی بزرگی اور عظمت کو بیان کرنے کے لئے اسے خدا سے منسوب کیاجاتاہے اسی معنی میں ماہ رمضا ن کو شہر اللہ اور خانہ کعبہ کو بیت اللہ کہا جاتاہے۔ ۱۲۶۔ وَإِذْ قَالَ إِبْرَاہِیمُ رَبِّ اجْعَلْ ہَذَا بَلَدًا آمِنًا وَارْزُقْ اٴَہْلَہُ مِنْ الثَّمَرَاتِ مَنْ آمَنَ مِنْہُمْ بِاللهِ وَالْیَوْمِ الْآخِرِ قَالَ وَمَنْ کَفَرَ فَاٴُمَتِّعُہُ قَلِیلًا ثُمَّ اٴَضْطَرُّہُ إِلَی عَذَابِ النَّارِ وَبِئْسَ الْمَصِیرُ ترجمہ ۱۲۶۔ (اور یاد کرو اس وقت کو) جب ابراہیم نے عرض کیا: پروردگارا! اس سرزمین کو شہر امن قرار دے اور اس کے رہنے والوں کو جو خدا اور یوم آخرت پر ایمان رکھتے ہیں، انہیں (قسم قسم کے) میووں سے روزی دے۔ (ہم نے ابراہیم کی اس دعا کو قبول کیا۔ اور مومنین کو انواع و اقسام کی برکات سے بہرہ ور کیا) کہا وہ کافر ہوگئے تھے انہیں تھوڑا سا فائدہ دیں گے پھر انھیں آگ کے عذاب کی طرف کھینچ کے لے جائیں گے اور ان کا انجام کتنا براہے

امن و امان کی اس پناہ گاہ کے اجتماعی اور تربیتی اثرات

مندرجہ بالا آیت کے مطابق خانہ خدا (خانہ کعبہ) کا تعارف خدا کی طرف سے ایک پناہ گاہ اور مرکز امن و امان کی حیثیت سے کرایا گیاہے۔ ہم جانتے ہیں کہ اس سرزمین مقدس میں ہر قسم کے نزاع و کشمکش ، جنگ و جدل اور خونریزی کے بارے میں اسلام میں نہایت سخت احکام موجود ہیں۔ ان احکام کے مطابق نہ صرف انسان چاہے وہ کسی طبقے سے ہوں اور کسی حالت میں ہوں یہاں امن میں رہیں بلکہ جانور اور پرندے بھی امن و امان میں رہیں اور کوئی بھی ان سے مزاحم نہ ہو۔ وہ دنیا جہاں ہمیشہ نزاع اور کشمکش رہتی ہے وہاں ایک ایسے مرکز کا قیام لوگوں کی مشکلات حل کرنے کے لئے ایک اہم کردار ادا کرنے کی نشاندہی کرتاہے کیونکہ اس خطہ کا جائے امن ہونا اس بات کا سبب بنتاہے کہ لوگ تمام اختلافات کے با وجود اس کے جوار میں ایک دوسرے کے پاس بیٹھ سکیں، ایک دوسرے سے مذاکرات کرسکیں اور اس طرح اہم ترین مسائل حل کرسکیں۔ دشمنیوں اور جھگڑوں کو بنٹانے کے لئے اس طرح سے مذاکرات کا دروازہ کھولا گیاہے کیونکہ اکثر ایسا ہوتاہے، کہ جھگڑنے والے طرفین یا ایک دوسرے کی مخالف حکومتیں چاہتی ہیں کہ جھگڑا ختم کریں اور اس مقصد کے لئے مذاکرات کریں لیکن انہیں کوئی ایسا مشترکہ پلیٹ فارم نظر نہیں آتا جو دونوں کے لئے مقدس و محترم ہو اور مرکز امن و امان ہو لیکن اسلام اور بعض گذشتہ آسمانی مذاہب میں اس کی پیش بندی کی گئی ہے۔ اسلام میں مکہ کو ایسے ہی مرکز کی حیثیت حاصل ہے۔ اس وقت مسلمان جن جان لیوا کشمکشوں اور اختلافات میں مبتلا ہیں اس سرزمین کے تقدس اور امنیت سے فائدہ اٹھاتے ہوئے مذکرات کا دروازہ کھول سکتے ہیں اور یہ مقام مقدس جو دلوں میں خاص قسم کی نورانیت اور روحانیت پیدا کرتاہے، اس سے استفادہ کرتے ہوئے اپنے اختلافات ختم کرسکتے ہیں۔ لیکن افسوس کہ ایسا نہیں کیا جارہا۔۱ ۱ سرزمین مکہ کے جائے امن ہونے کے بارے میں تفسیر نمونہ جلد ۶ سورہ ابراہیم، آیہ ۳۵ کے ذیل میں تفصیلی بحث کی گئی ہے۔