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Sawal : Azeemi Sahib!
Tarz fikar kya hoti hai ?
Jawab : aik aadmi aankhon par
chashma nahi p_hnta woh jo kuch daikhta hai barah e raast daikhta hai. Dosra aadmi
chashma lagaata hai. Woh jo kuch dekh raha hai is ke dekhnay mein glass medium
ban jata hai. Ab isi misaal ko aur ziyada geherai mein bayan kya jaye to is
terhan kaha jaye ga ke aeinak mein agar surkh rang ka glass hai to har cheez
surkh nazar aeye gi. Neela glass hai to har cheez niilii nazar aeye gi. Jis terhan
insani takazay aur ensaan ki nazar looh mehfooz par naqsh hai. Jab hum kisi
rangeen sheeshay ko apna medium banayen ge to nazar wohi dekhe gi jo hamein
sheesha dukhaay ga.
Baat tarz fikar ki ho rahi thi. Tarz fikar aur nazar ka qanoon aik
hi baat hai. Tarz fikar hi barah e raast aur bil wasita kaam karti hai. Aik tarz
fikar aisi hai jo bil wasita kaam karti hai aur aik tarz fikar yeh hai ke jo
barah e raast kaam karti hai. Koi aadmi agar aisay shakhs ki tarz fikar ko apne
liye vaastaa banata hai jis ki tarz fikar barah e raast kaam kar rahi hai to is
shakhs ke andar wohi tarz fikar muntaqil ho jati hai jis terhan rangeen sheesha
aankhh par laganay se har cheez rangeen nazar aati hai. Rohani taleem darasal
tarz fikar ki is salahiyat ko apne andar muntaqil karne ka aik amal hai.
Jab koi bacha ustaad ki shagirdi mein aata hai to ustaad is se
kehta hai ke parh alif, bay, jam. Bachay ko is baat ka ilm nahi hota ke alif
jam kya hai. Woh apni laa Ilmi ki binaa par jo ustaad usay sakata hai qubool
kar laita hai lekin agar yahi bacha alif, bay, jam ko qubool nah kere to ilm
nahi seekh sakta. Mafhuum yeh hai ke bachay ki la ilmi is ka ilm ban jati hai. Woh
ba-hasiat shagird ustaad ki rahnumai qubool kar laita hai aur darja badarja ilm
seekhta chala jata hai.
Aik aadmi jo bashaour hai aur woh kisi nah kisi darja mein dosray
aloom ka haamil bhi hai. Rohaniyat ka ilm haasil karna chahta hai to is ki
position bhi aik bachay ki si hoti hai. Rohaniyat mein shagird ko mureed aur
ustaad ko morad kaha jata hai. Mureed ke andar agar bachay ki aftad tabiyat
mojood nahi to woh morad ki batayi hui kisi baat ko is terhan qubool nahi kere
ga. Jis terhan koi bacha alif, bay, jam ko qubool karta hai chunkay Rohani
aloom mein is ki hesiyat aik bachay se ziyada nahi hai is liye usay wohi tarz
fikar ikhtiyar karna parre gi jo bachay ko alif, bay, jeem sikhati hai.
Rohani ustaad apne shagird se kehta hai ke ankhen band kar ke baith
jao. Kyun baith jao? Is ke baray mein woh kuch nahi batata. Bilkul is terhan
jis terhan koi ustaad bachay se kehta hai ke parho alif aur yeh nahi batata ke
alif kya hai aur kyun hai? Phir woh kehta hai ankhen band kar ke Sheikh ka
tasawwur karo lekin yeh nahi batata ke tasawwur Sheikh kya hai aur kyun kya
jata hai? Agar ibtida mein hi shagird apne ilm ke zeam mein is baat ko
samajhney ki koshish kere ke ankhen kyun band ki jayen. Tasawwur Sheikh kyun
kya jaye aur is se kya haasil ho ga to yeh tarz fikar shagird ke amal ke manafi
hai kisi ilm ko seekhnay mein sirf aur sirf yeh tarz fikar kaam karti hai ke
ustaad ke hukum ki tameel ki jaye aur ustaad ki tameel hukum yeh hai ke la ilmi
is ka shoaar ban jaye.
Imam ghazali ka aik bohat mashhoor waqea hai. Aap apne zamane ke yakta e rozgaar they. Barray barray Jayyad ulama un ke ilm se
istifada karte they. Baithy baithy un ko khayaal aaya ke khanqahi nizaam ko bhi
dekhna chahiye. Woh arsa daraaz taq logon se mlitay rahay aur is silsilay mein
unhon ne daur daraaz ka safar bhi kya. Bil akhir mayoos ho kar baith gay. Kisi ne
poocha aap abbu baker shibli se bhi miley hain? Imam ghazali ne farmaya ke ab
taq Rohani maktaba fikar ka koi mashhoor aadmi nahi chorra. Jis se mulaqaat nah
ki ho. Mein is nateejay par pouncha hon ke yeh sab kahaniyan hain. Jo fukra ne
apne baray mein mashhoor kar rakhi hain phir inhen khud hi khayaal aaya ke aik
mashhoor aadmi reh gaya hai kyun nah mulaqaat kar li jaye ?
Qissa kotah, woh mulaqaat ke liye Azim safar hue. Mukhtalif tazkaron
mein yeh baat millti hai ke jis waqt woh Azim safar hue to un ka libaas aur
sawari mein ghoray ke oopar zain waghera ki maliyat is zamana mein bees hazaar
ashrafi thi. Yeh kehna ke vaqata yeh sahih hai is ke baray mein hum kuch nahi
kehte lekin itna zaroor hai ke imam ghazali bohat shaan o Shaukat ki zindagi
busr karte they. Manzilain tey karkay jab hazrat abbu baker shibli ki khidmat
mein haazir hue to aap aik masjid mein baithy gadri si rahay they. Imam ghazali
hazrat abbu baker shibli ki pusht ki janib kharray ho gay. Hazrat abbu baker
shibli ne peechay murr kar dekhe baghair farmaya. “Ghazali ! Aa gaya to ne
bohat waqt zaya kar diya hai.
Shariat mein ilm pehlay hai amal baad mein aur tareqat mein amal
pehlay hai ilm baad mein hai. Agar to is baat par qaim reh sakta hai to mere
paas qiyam kar warna wapas chala ja. Imam ghazali ne aik minute tawaquf kya aur
kaha ke mein qiyam karoon ga. Yeh baat sun kar hazrat abbu baker shibli ne
farmaya ke samnay masjid ke konay mein ja kar kharray ho jao. Imam ghazali
modab eistaada ho gay. Kuch der ke baad hazrat shibli ne un ko bulaya aur apne
sath ghar le gay. Bohat khatir madarat ki. Imam ghazali bohat khush hue ke
mujhe bohat acha Rohani ustaad mil gaya hai. Jis ne mere oopar aaraam o asayish
ke darwazay khol diye hain. Chand roz baad hazrat shibli ne imam ghazali se
farmaya, bhai ab kaam shuru ho jana chahiye. Aur kaam ki ibtida yeh hai ke aik
bori khajoor le kar shehar ke bazaar mein jao aur bori khol kar yeh elaan kar
do ke jo aadmi mere sir par aik chapat lagaye ( raseed ) kere ga usay aik
khajoor miley gi. Imam ghazali shaam ko jab khjorin taqseem kar ke wapas aeye
to poocha. Hazrat yeh kaam mujhe kitney arsay taq karna parre ga. Hazrat abbu
baker shibli ne farmaya aik saal aur woh aik saal yeh khidmat sir injaam dete
rahay. Saal poora hua to imam ghazali ne yadd_hani karai ke huzoor aik saal
poora ho gaya. Hazrat abbu baker shibli ne farmaya aik saal aur, do saal
poooray honay ke baad farmaya ke aik saal aur jab teen saal poooray ho gay aur
imam ghazali ne is silsilay mein koi baat nahi ki to hazrat abbu baker shibli
ne un se poocha ke kya abhi saal poora nahi sun-hwa. Imam ghazali ne farmaya ke
saal poora hua hai ya nahi is se kya farq parta hai. Yeh sun kar hazrat ne
farmaya ke kaam poora ho gaya hai. Ab khjorin le kar jaane ki zaroorat nahi aur
unhon ne Ghazali ko woh ilm jis ki talaash mein woh salhasal se srgrdan they,
muntaqil kar diya. Imam ghazali jab watan wapas puhanche to sorat e haal yeh
thi ke mamooli kapray Zaib tan they. Haath mein aik doll tha aur doll mein
rassi bandhi hui thi. Shehar walon ko jab ilm hua ke imam ghazali wapas
tashreef laa ye hain to un ke istaqbaal ke liye poora shehar umadd aaya. Logon ne
jab un ko phatay puranay libaas mein dekha to heran o pareshan hue aur kaha yeh
aap ne kya soorat bana rakhi hai? Imam ghazali ne farmaya ke Allah ki qisam
agar mere oopar yeh waqt nah aata to meri saari zindagi zaya ho jati. Imam ghazali
ke yeh alfaaz bohat fikar talab hain. Apne zay manay ke yaktaa aalam fazil
Danishwer yeh keh raha hai ke “yeh ilm agar haasil nah hota jo teen saal taq
sir par chapat kha kar haasil hua hai to zindagi zaya ho jati.''imam ghazali
agar is waqt jab un se kaha gaya tha ke sir par aik chapat khanay ke baad aik
khajoor taqseem karo. Yeh Sawal kar dete ke janab is ki Ilmi tojihh kya hai
aur sir par chapat khanay se rohaniyat kaisay haasil ho sakti hai to inhen yeh
ilm haasil nahi ho sakta tha. Yahi sorat e haal Rohani ustaad ( morad ) aur
shagird ( mureed ) ki hai. Mureed ke und Rajab taq apni anaa ka ilm mojood hai
woh morad se kuch nahi seekh sakta. Hum jab kalma tayyiba parhte hain to pehlay
Allah ki nifi karte hain aur phir Allah ka iqraar karte hain. Lailaha koi
mabood nahi illallaha magar Allah. Is ki aam Tafseer to yeh hai ke Huzoor s.a.w
ki bassat ke zamane mein buton ki pooja hoti thi. Log buton ko kkhuda mantay
they. Laa elah ka mafhuum yeh hua ke yeh buut mabood nahi magar Allah mabood
hai. Lekin bareek bain nazar aur gehray tafakur aur sanjeeda feham se ghhor kya
jaye to is ki tashreeh is terhan ho gi ke hamaray shaori aloom ke ihatay mein
Allah ke jan-nay ki jo tarz hai, hum is ki nifi karte hain aur Allah ko is
terhan tasleem karte hain jis terhan Allah khud ko Allah kehlata hai aur Mohammad
s.a.w Allah ke qasid hain. Yani Mohammad s.a.w ba-hasiat qasid Allah ko jis
terhan bataya hum isi terhan terhan Allah ko tasleem karte hain. Batana yeh
maqsood hai ke pehlay hum ne ilm ki nifi ki aur phir ilm ka asbat kya. Jab ilm
ki nifi ki to apni nifi ki aur jab apni nifi ki to Allah ke siwa kuch baqi nah
bacha. Hum jab kisi cheez ko apnate hain to is mein tarz fikar ko pehlay dakhal
hota hai. Rohaniyat ka agar majmoi tor par koi dosra mutradif lafz ho sakta hai
to woh tarz fikar hai. Chunkay aam aadmi tarz fikar qaim karne ke usool o qawayed
se waaqif nahi hota is liye usay aisay aadmi ki talaash hoti hai jo tarz fikar
qaim karne ke qanoon se waqfiyat rakhta ho. Ibtida is terhan hoti hai ke aik
bande ne aisa bandah talaash kya jis ki tarz fikar syedna huzoor aleh salato valslam se wabsta hai. Is ki qurbat mein bande
ko wohi tarz fikar muntaqil ho jati hai aur jab is bande ko rasool Allah sale
aleh o slim ka Urfan naseeb ho jata hai to is ki tarz fikar mein geherai peda
ho jati hai. To is tarz fikar se bhi aashna ho jata hai jo Allah taala ki
qurbat ka zareya hai. Zindagi mein agar Allah taala ka Urfan haasil ho jata
hai. To zindagi kamyaab hai warna poori zindagi khasaray aur nuqsaan ke ilawa
koi hesiyat nahi rakhti.
