Topics
Sawal : tasawuf mein tasawwur
Sheikh ko barri ahmiyat hai kya aap is silsila mein kuch batana pasand karen ge
ke Rohani seekhnay ke liye tasawwur Sheikh kyun zurori hai kya rohaniyat
tasawwur Sheikh ke muraqba ke baghair haasil nahi ho sakti.
Jawab : ensaan ka zehan aur tarz
fikar mahol se bantaa hai jis qisam ka mahol hota hai is hi tarz ke nuqoosh dar
o bast ya kam o besh zehan mein naqsh ho jatay hain. Jis hadd taq yeh nuqoosh
gehray ya halkay hotay hain isi munasbat se insani zindagi mein tarz fikar
yaqeen ban jati hai.
Agar koi bacha aisay mahol mein parwarish paata hai. Jahan walidain aur is ke
ird gird mahol ke log zehni paicheedgi, bddyanti aur tamam aisay aamaal ke aadi
hon jo dosaron ke liye na qabil qubool aur napasandeedah hain. To bacha laazmi
tor par wohi tarz qubool kar laita hai isi terhan agar kisi bacha ka mahol pakeeza
hai to woh pakeeza nafs ho ga. Aam mushahida yeh hai ke bacha wohi zabaan
seekhta hai jo maa baap boltay hain. Wohi aadaat o atwaar ikhtiyar karta hai jo
is ke walidain se virsa mein usay muntaqil hotay hain. Bacha ka zehan aadha
walidain ka virsa hota hai aur aadha mahol ke zair assar bantaa hai. Yeh misaal
sirf bachon ke liye makhsoos nahi. Afraad aur qomon par bhi yahi qanoon nafiz
hai. Ibtidaye afrnish se ta edam jo kuch ho chuka hai. Ho raha hai ya aindah ho
ga woh sab ka sab noo insani ka virsa hai aur yahi virsa qomon aur afraad mein
muntaqil ho raha hai aur hota rahay ga.
Qanoon : bacha jab
peda hota hai to shaori aitbaar se bilkul gora hota hai lekin is ke andar
shaoor ki daagh bail par chuki hoti hai. Shaoor ki yeh daagh bail maa baap ke
shaoor se banti hai yani maa ka shaoor ( + ) baap ka shaoor ( = ) bachay ka
shaoor, yahi shaoor batadreej zindagi ke taqazoon aur halaat ke radd o badal ke
sath zarb hota rehta hai.
1. Bacha ka shaoor ( + ) mahol ka virsa ( = ) fard ka shaoor
2. Tareekhi halaat o waqeat ka shaoor ( + ) islaaf ka shaoor ( = ) qoum ka
shaoor
3. Tareekhi halaat o waqeat ka shaoor ( + ) aadam ka shaoor ( = ) islaaf ka
shaoor
batana yeh maqsood hai ke hamaray shaoor mein aadam ka shaoor
shaamil hai aur yeh jama Dur jama ho kar irtiqai shakal o soorat ikhtiyar kar
raha hai. Do cheeze jab aik dosray mein baahum dagar mil kar jazb ho jati hain
to nateejay mein teesri cheez wujood mein aa jati hai. Jaisay pani mein shukar
milaane se sharbat ban jata hai. Pani mein itni hararat shaamil kar di jaye jo
aag ke qareeb tareen ho to pani ki wohi sifaat ho jayen gi jo aag ki hoti hain
aur agar pani mein itni sardi shaamil kar di jaye jo barf ki hai to pani ki
wohi khususiyaat ho jayen gi jo barf ki hoti hain. Isi terhan jab maa aur baap
ka shaoor aik dosray mein jazb hota hai to nateeja mein teesra shaoor wujood
mein aata hai jis ko hum bacha kehte hain. Abhi hum ne insani irtiqa ka tazkara
kya hai. Yeh irtiqa shaori hawaas par qaim hai is irtiqa mein har aan aur har
lamha tabdeeli ho rahi hai baalfaz deegar yun kaha ja sakta hai ke aan aur
lamhaat ki tabdeeli ka naam irtiqa hai. Fitrat mein koi tabdeeli waqay nahi
hoti. Albata jibillat tabdeel hoti rehti hai. Bacha jab peda hota hai to is ke
andar fitrat aur jibillat dono cheeze hoti hain. Bacha ke oopar jibillat ke
muqablay mein fitrat ka ghalba hota hai jaisay jaisay walidain ke shaoor ka
haasil shaoor, mahol ke shaoor se zarb hota hai. Asal shaoor mein izafah hota
rehta hai aur jaisay jaisay zamana guzarta hai bacha ke oopar jibillat ghalib
aa jati hai aur jab aisa hota hai to jibillat ka ghalba fitrat ke liye parda
ban jata hai aur jon jon yeh parda dabeez hota hai aadmi fitrat se daur hota
chala jata hai. Quran pak mein jin anbiaye aleh salat valslam ka tazkara Allah
taala ne farmaya hai is par mamooli samajh boojh ka aadmi bhi ghhor kere to yeh
baat samnay aa jati hai ke un paighambran karaam ka silsila aik hi khandan se
wabsta hai ( tazkara un payghambaroon ka ho raha hai jin ka tazkara quran pak
mein kari Dur kari kya gaya hai ) quran pak ke irshad ke mutabiq arab ki
sarzamen par jitne paighambar maboos hue woh sab hazrat ibrahim ki aulaad hain.
Allah taala ne aik qanoon bana diya hai. Is liye qudrat is qanoon par amal
daraamad karne ki paband hai.
Allah taala ke irshad ke mutabiq zameen ke har hissay mein
paighambar maboos hue hain. Rivayet yeh bayan ki jati hai ke aik laakh chobees
hazaar paighambar maboos hue. Lekin sarzamen arab par jo paighambar maboos hue
aur jin ka tazkara quran mein kya gaya hai woh sab hazrat ibrahim ki aulaad
hain. Is baat ko is terhan bhi bayan kya ja sakta hai ke hazrat ibrahim ki tarz
fikar un ki aulaad ko hoti rahi. Hum yeh baat wazeh kar chuke hain ke insani
irtiqa musalsal aur mutawatar shaoor ki muntaqili ka naam hai aik zay manh tha
ke log gharon mein rehtay they. Phir log pathar ke zamane mein aa gay aur
zaroriat zindagi ka samaan doosri dhaton mein muntaqil hota chala gaya.
Ali haza al-qayas noo insani isi virsa par chal rahi hai jo is ko
aadam se muntaqil hua hai. Aadam ne nafarmani ki, aulaad ko nafarmani ka virsa
bhi muntaqil ho gaya. Aadam ne ijaz o inkisar ke sath Afoo o dar guzar ki
darkhwast ki. Yeh tarz fikar bhi aadam ki aulaad mein muntaqil ho gayi. Un tamam
baton ka haasil yeh hai ke aadam ki aulaad ko wohi virsa milta hai jis mahol
mein woh parwarish paata hai. Tarz fikar do hain. Aik tarz fikar bande ko apne
khaaliq se daur karti aur doosri tarz fikar bande ko khaaliq se qareeb karti
hai. Hum jab kisi aisay inaam Yafta shakhs se qurbat haasil karte hain jis ko
woh tarz fikar haasil hai. Jo khaaliq se qareeb karti hai to qanoon qudrat ke
mutabiq hamaray andar wohi tarz fikar kaam karne lagti hai aur hum jis hadd taq
is inaam Yafta shakhs se qareeb ho jatay hain itna hi hum is ki tarz fikar se
aashna ho jatay hain. Aur intahaa yeh hai ke dono ki tarz fikar aik ban jati
hai.
Looh mehfooz ke qanoon ke mutabiq dekhnay ki tarzein do hain. Aik dekhna
barah e raast hota hai aur aik dekhna bil wasita, barah e raast dekhnay se
Mansha yeh hai ke jo cheez barah e raast dekhi ja rahi hai woh kisi medium ke
baghair dekhi ja rahi hai. Bil wasita dekhnay ka matlab yeh hai ke jo cheez
hamaray samnay hai woh hum kisi parday mein, kisi zareya se ya kisi wastay se
dekh rahay hain.
Ab hum nazar ke is qanoon ko doosri terhan bayan karte hain. Kaayenaat
mein jo kuch hai jo kuch tha jo kuch ho raha hai. Ya aindah honay wala hai woh
sab ka sab looh mehfooz par naqsh hai. Is ka matlab yeh hua ke ensaan bazat
khud aur insani tamam hawaas bhi looh mehfooz par naqsh hain. Looh mehfooz par
naqsh hona yeh hai ke ensaan aur insani takazay jis terhan looh mehfooz par
naqsh hain is mein un taqazoon ki kuhna mojood hai. Kuhna yani aisi bunyaad jis
mein choo chura nifi asbat aur ainch paich nahi hai bas jo kuch hai woh hai. Looh
mehfooz par agar bhook pyaas ke hawaas mojood hain to sirf bhook o pyaas ke
hawaas mojood hain. Jab yeh hawaas looh mehfooz se nuzool kar ke looh doyam
mein atay hain to un mein manviat peda ho jati hai. Yani pyaas pani se bujhti
hai aur bhook ka madawa ghiza se hota hai waghera waghera. Barah e raast nazar ke
qanoon mein sirf bhook pyaas ka taqaza aata hai. Yeh nahi hota ke bhook pyaas
ke takazay poooray kiye jayen.
Bhook aur pyaas ko kis terhan rafa kya jaye, yeh bil wasita nazar ke qanoon
mein aata hai yani aik ittila hai aur jab taq woh mehez aik ittila hai, yeh
barah e raast tarz fikar hai aur jab is ittila mein ma-ani shaamil kar liye
jatay hain to yeh bil wasita tarz fikar ban jati hai. Is ki misaal bohat saada
aur aasaan hai.
