WASWASON SE AZAD DUNIYA

Rohani school aur Rohani collegeon mein parhaya jata hai ke ghaib ki duniya mein daakhil honay ke liye zurori hai ke hamaray andar is duniya ki mojoodgi ka yaqeen ho. Yaqeen hona is liye zurori hai ke baghair yaqeen ke hum kisi cheez se istifada nahi kar satke. Pani peenay se pyaas is liye bujh jati hai ke hamara yaqeen hai ke pani peenay se pyaas bujh jati hai. Hum zindah is liye hain ke hamein is baat ka yaqeen hai ke hum zindah hain. Jis waqt, jis lamhay aur jis aan zindagi se mutaliq yaqeen toot jata hai, aadmi mar jata hai, kisi aadmi ke zehen mein yeh baat aa jaye aur yaqeen ka darjaa haasil kar le ke agar mein ghar se jaoon ga to mera accident ho jaye ga to woh ghar se bahar nahi jata.

Jannat Ka Dimagh. Dozakh Ka Dimagh :

Ensaan ke oopar do dimagh kaam karte hain. Aik dimagh, farmabardari ka dimagh jo jannat ka dimagh hai jis ke zareya aadam jannat mein rehtay they.

Dosra dimagh jo nafarmani ke baad wujood mein aaya.

Jannat ka dimagh = yaqeen aur farmabardari ka dimagh

Nafarmani ka dimagh = shetan ke waswason ki aamajgah, is dimagh mein ensaan waswason aur shak mein mubtala ho jata hai.

'' phir shetan ney dono ko phsla diya aur jis ( aish o nishat ) mein se un ko nikalwa diya. To shetan dono ko bhataknay laga taa ke un ki sattar ki cheeze jo aik dosray se posheeda theen, be parda ho jayen. Aur kehnay laga ke tum ko tumahray parvar-digaar ney is darakht ke qareeb jaaney se is liye mana kya hai ke tum farishtay nah ban jao, tum zindah rehne walon mein se nah ho jao, aur un se ( shetan ney ) qisam khakar kaha ke mein to tumhara kher khuwa hon. Gharz mardood ney dhoka day kar un ko ( masiat ki taraf ) khech hi liya. Jab woh is darakht ke qareeb chalay gay to un ki sattar ki cheeze un se be parda ho gayeen.

'' aur hum nay aadam se pehlay ehad liya tha magar woh bhool gaye aur hum nay un mein sabrr o Sabaat nah dekha to shetan nay un ke dil mein waswasa daal diya aur kaha aadam kya mein tum ko aisa darakht batau jo hamesha ki zindagi ka Samrah day aur aisi badshahat day jo kabhi khatam nah ho.'’

( surah airaaf. Aayat : 20 )

Aadam nay shajar mamnooa ke qareeb ja kar yeh mehsoos kya ke mere jism par libaas nahi hai aur usay sattar poshi karna pari.

Un mehsosaat ke nateejay mein jannat nay aadam alaihi salam ko radd kar diya aur aadam alaihi salam ko zameen par pheink diya gaya.

Tasawuf Ke Asbaq :

Tasawuf mein jitne asbaq Adrad , vzayf, aamaal o ashghal aur mashqen karai jati hain, un sab ka Mansha yeh hai ke aadam ke liye jannat ka husool mumkin ho jaye.

Allah taala ny aadam ko teen aloom sikhayiye hain.

1 ) khaaliq aur kaayenaat ka taaruf

2 ) makhloqaat

3 ) khud aagahi

Allah taala farmatay hain ke hum ny har cheez jooray jooray banai hai. Is terhan har ilm mein do rukh hain aur teen aloom mein chay rukh hain. Un chay rukhon ya chay dairon ko tasawuf mein lataaif satah ( six generators ) kehte hain.

1 ) nafs generator

2 ) qalb generator

3 ) rooh generator

4 ) sir generator

5 ) khfi generator

6 ) akhfa generator

Nafs aur qalbrooh hewani hai.

Rooh aur sirrooh insani hai.

Khfi aur akhfa............ Rooh Azam hai.

Rooh e Hewani :

Rooh hewani un khayalat o ehsasat ka majmoa hai jis ko baydaari kaha jata hai. Aabb o Gul ki is duniya mein aadmi khud ko har qadam par ( force of gravity ) mein paband mehsoos karta hai. Khana, piinaa, sona, jagna, shadi bayah aur dunyawi saaray kaam rooh hewani karti hai. Rooh insani zindagi guzaarne ke takazey faraham karti hai aur hamein ittila faraham karti hai ke is waqt ghiza ki zaroorat hai aur ab pani ki zaroorat hai. Hum un taqazoon ka naam bhook, pyaas waghera rakhtay hain.

Rooh e Insani :

Bachon ki paidaiesh ka talluq rooh hewani se hai lekin maa ke dil mein bachon ki mohabbat, bachon ki parwarish, achi tarbiyat ka rujhan rooh insani se muntaqil hota hai. Jab ensaan sota hai to darasal rooh hewani soti hai. Jaisay hi rooh hewani soti hai. Rooh insani beedar ho jati hai.

Rooh insani ke liye time aur space rukawat nahi bantay yani jab hum rooh insani mein zindagi guzartay hain to hazaron mil ka safar karna aur hazaron mil ke faaslay par koi cheez dekh lena aur maray hue logon ki roohon se Malaqaat karna hamaray liye mumkin hai.

Rooh hewani ke sath hum har qadam par majaboor aur paband hain jab ke rooh insani hamaray oopar azaadi ka darwaaza khol deti hai. Rooh hewani ke hawaas mein hum deewar ke peechay nahi dekh satke. Hamari aankhon ke samnay bareek se bareek kaghaz bhi rakh diya jaye to hamein nazar nahi aata. Is ke bar aks rooh insani mein hamaray hawaas itnay taaqat war hotay hain ke hum zameen ki hudood se bahar dekh letay hain. Allah taala ne surah rehman mein farmaya hai :

'' ae giroh jaanat aur ensaan! Tum zameen aur aasman ke kinaroon se nikal kar dikhao tum nahi nikal satke magar Sultan se.' '

( surah rehman. Aayat : 33 )

Tasawuf mein Sultan ka tarjuma' ' rooh insani' ' hai. Yani ensaan ke andar jab rooh insani ke hawaas kaam karne lagtay hain to woh zameen o aasman ke kinaroon se nikal jata hai.

Roz marrah ka mushahida hai ke hum jab poori tavajja ke sath kisi taraf mutwajjah hotay hain to baqi battain aalam be khayaali mein chali jati hain. Kisi aik baat par hamari tavajja mustaqil markooz rahay to woh baat poori ho jati hai maslan hum kisi dost ya rishta daar ke baarey mein sochte hain aur is terhan sochte hain ke hamara zehan har taraf se hatt kar is ki shakhsiyat mein jazb ho jaye to dost se Malaqaat ho jati hai.

Rooh e Azam :

Rooh Azam mein woh aloom makhfi hain jo Allah taala ki tajallii, mashiyat aur hikmat se mutaliq hain. Rooh Azam se waaqif bandah Allah taala ki zaat ka arif hota hai. Yahi bargzida bande hain jin ke barey mein Allah taala ne farmaya :

'' mera bandah apni ataato’n se itna qareeb ho jata hai ke mein is se mohabbat karne lagta hon. Yahan taq ke mein woh aankhh ban jata hon jis se woh daikhta hai, woh kaan ban jata hon jis se woh santa hai aur woh haath ban jata hon jis se woh pokarta hai.' '

Allah taala se qurbat ghaib ki duniya mein daakhil hue baghair mumkin nahi, ghaib ke aalam mein daakhil hona ya Zaman o makaan se Mawrah kisi cheez ko dekhna is waqt mumkin hai jab aadmi Zaman o makaan se azad honay ke tareeqay se waaqif ho.

Misaal :

 Hum kisi aisi kitaab ka mutalea karte hain jo itni dilchasp hai ke hum mahol se be khabar ho jatay hain. Kitaab khatam karne ke baad hum daikthay hain ke kayi ghantay guzar gay hain aur hamein waqt guzarnay ka ehsas nahi huato barri herat hoti hai ke itna taweel waqt kaisay guzar gaya isi terhan jab hum so jatay hain to waqt ka ehsas khatam ho jata hai.

Quran pak mein irshad hai :

'' hum daakhil karte hain raat ko din mein aur daakhil karte hain din ko raat mein.' '

( surah Al’hadid – Aayat : 2 )

Doosri jagah irshad hai :

'' hum nikaltay hain raat ko din mein se aur din ko raat mein se.' '

( surah all Imran. Aayat : 27 )

Teesri jagah irshad hai :

'' hum udhair letay hain raat par se din ko aur din par se raat ko.' '

( surah hajj. Aayat : 61)

Dekhnay Ki Trzin :

 Hum jab qad aadam aaiine ke samnay kharray hotay hain to hamein is aaina mein apni soorat nazar aati hai. Aur hum kehte hain ke aaina dekh rahay hain. Halaank hum aaina nahi dekh rahay aaina ke andar jo aks hai usay dekh rahay hain. Pehlay aaina naay hamein dekh kar hamara aks apne andar jazb kya aur apne andar jazb kar ke munakis karne ke baad hamari tasweer ko munakis kar diya. Agar aaina hamari tasweer ko apne andar jazb kar ke munakis nah kere to hum aaina nahi dekh satke.

Pehlay aaina naay hamari tasweer dekh kar apne andar jazb ki phir hum naay apni tasweer dekhi. Yani hum aaina nahi balkay aaina ke dekhnay ko dekh rahay hain. Yahi soorat zindagi ke tamam aamaal o harkaat ki hai.

Har ensaan apne zehan ko aaina tasawwur kere to dekhnay ki barah e raast tarz yeh ho gi ke koi bhi soorat ya shye pehlay hamaray zehan ne dekhi. Phir hum ne dekha yani hum jo kuch dekh rahay hain apne zehan ke dekhnay ko dekh rahay hain.

Pani Se Bhara Hua Glass :

 Hamaray samnay aik glass hai. Is mein pani bhara huahai aur hum glass dekh rahay hain. Tasawuf mein is dekhnay ko fiction kehte hain. Sahih tarz kalaam yeh hai ke zehan ki screen par nigah ke zariye glass ka aks aur pani ki mahiyat hamaray lashavr ne qubool ki. Yani pani aur glass ka poora poora aks apne ilm aur apni maahiyat ke sath hamaray andar ki aankhh ne mehsoos kya aur dekha.

Ensaan ki nigah pehlay kisi cheez ke aks ko zehan ki screen par muntaqil karti hai is ke baad hi hum is cheez ko dekhte hain.

Dekhnay ki aik tarz yeh hai ke hamaray samnay koi cheez rakhi hui hai aur hum usay dekh rahay hain. Aik dekhna yeh hai ke samnay rakhi hui cheez ka aks hamaray lashavr par naqsh ho raha hai aur hum usay dekh rahay hain. Yani hum apni rooh ke dekhnay ko dekh rahay hain.

Andhi Aankhh :

Ensaan jab mar jata hai is ke wujood mein aankhh aur aankhh ki patli mojood rehti hai lekin usay kuch nazar nahi aata. Yeh soorat mout ke ilawa aam zindagi mein bhi paish aati hai. Maslan aik aadmi andha ho gaya is ke samnay saari cheeze rakhi hui hain lekin usay kuch nazar nahi aa raha. Is liye nazar nahi aa raha ke jo cheez dekhnay ka medium bani hui thi woh mojood nahi rahi yani aankhh naay kisi cheez ka aks zehan par muntaqil nahi kya. Baaz martaba aisa bhi hota hai ke ankhen theek hoti hain lekin dimagh ke sale ( cell ) jo ensaan ke andar hsyat ( senses ) peda karte hain ya woh sales ( cells ) jo nigah ka zareya ban kar tasweerai khadd-o-khaal ko zahir karte hain moattal ho jatay hain. Aisi soorat mein ensaan dekh sakta hai nah mehsoos kar sakta hai.

Aadmi ko choonti kaat-ti hai. Is naay choonti ko dekha nahi hai. Lekin woh choonti ke kaatnay ki takleef mehsoos karta hai. Mafhuum yeh hai ke aadmi ke andar woh hiss jo kisi bhi tareeqay se ilm banti hai is naay dimagh ko bta diya ke kisi cheez naay kaata hai.

Ensaan ko sab se pehlay jis cheez ka ilm haasil hota hai khuwa lams ke zariye ho, khuwa Shamah ke zariye ho, khuwa samaat ke zariye ho, khuwa Basarat ke zariye ho. Ehsas ka pehla darja hai. Kisi cheez ko sunna suneney ke baad mafhuum akhaz karna. Yeh ehsas ka dosra darja hai. Pehli martaba ilm haasil hona ehsas ka pehla darja hai. Dekhnaa ehsas ka dosra darja hai. Sunna ehsas ka teesra darja hai. Kisi cheez ko sungh kar is ki khusbhoo ya badboo mehsoos karna ehsas ka choutha darja hai. Aur chouna ehsas ka panchawan darja hai.

Bhook pyaas kya hai aik aadmi ko pyaas lagi. Pyaas aik taqaza hai. Pyaas ke takazey ko poora karne ke liye hawaas hamari rahnomai karte hain ke pani garam hai. Pani thanda hai. Pani kadwa hai ya pani meetha hai.

Pyaas ke takazey mein jo mqdarin kaam kar rahi hain woh bhook ke takazey mein nahi hain is liye sirf pani pi kar bhook ka taqaza rafa nahi hota. Bhook ke andar jo mqdarin kaam kar rahi hain is ki apni allag aik hesiyat hai yahi wajah hai ke sirf kuch kha kar pyaas ka taqaza poora nahi hota.

Hawaas Mein Ishtiraaq :

Jab taq aadmi ensaan aur hewanat ke ijtimai jazbaat ke dairay mein rehta hai is waqt taq is ki hesiyat dosray hewanat se allag nahi hai aur jab un jazbaat ko woh insani jazbaat ke zariye samjhta hai aur jazbaat ki takmeel mein insani hawaas ka sahara laita hai to woh hewanat se mumtaz ho jata hai.

Jazbaat aur hawaas ka ishtiraaq insanon ki terhan hewanat mean bhi hai magar farq yeh hai ke aik bakri ya aik gaaye hawaas mein maienay nahi pehna sakti. Is ka ilm zindagi ko qaim rakhnay ki zaroriat poori karne taq mehdood hai. Woh sirf itna janti hai ke pani peenay se pyaas bujhti hai. Pattay khanay se bhook rafa hoti hai. Is baat se usay koi gharz nahi ke pani kis ka hai. Is ke bar aks ensaan ke andar jab taqaza ubharta hai to woh hawaas ke zareya is baat ko samjhta hai ke taqaza kis terhan poora kya jata hai.

Chunkay ensaan ko Allah taala ne hawaas ka ilm ataa kar diya hai is liye ensaan doosri makhlooq ke muqablay mein mumtaz ho gaya aur yeh mumtaz hona hi mklf hona hai. Zindagi qaim rakhnay ke liye Allah taala ki tamam makhlooq mein takazay yaksaa hain. Aadmi ko bhook lagti hai aur bakri aur totay ko bhi bhook lagti hai. Pyaas aadmi ko bhi lagti hai pyaas dosray hewanat ko bhi lagti hai. Dono bhook aur pyaas ka taqaza poora karte hain lekin ensaan taqazoon aur hawaas ki tareef se waaqif hai yeh waqoof hi ensaan ko Sharf ke darja par Faiz karta hai.

Jazbaat Kis Terhan Peda Hotay Hain :

Tasawuf mein parhaya jata hai ke hawaas aur jazbaat kis terhan bantay hain? Yeh ilm haasil kar ke sufi hawaas ke qanoon se waaqif ho jata hai.

Ensaan taqreeban12 kharab kal porzon se bani hui machine hai. Kuch purzey hawaas banatay hain. Kuch purzey jazbaat peda karte hain. Kuch purzey jazbaat ki takmeel karate hain. Ensaan ko yeh ilm ataa kya gaya hai ke woh un kal przon se waaqif ho aur jaan le ke is ke andar nasb shuda machine mein kal purzey kis terhan foot hain aur un ki karkardagi kya hai.

Bakri ke andar yeh salahiyat nahi hai ke woh hawaas bananay ki machine ya hawaas bananay ke kal przon ko samajh sakay. Agar ensaan apne andar nasb shuda machine ko nahi samjhta aur yeh nahi jaanta ke is ke andar nasb shuda machine kaayenaat se hum rishta hai.

To is ki hesiyat bakri se ziyada nahi hai is liye ke bhook bakri aur billi dono ko lagti hai. Kutia bhi aulaad ki parwarish karti hai, apni aulaad se mohabbat karti hai. Pyaas choohay aur bheer dono ko lagti hai. Jibilli tor par aik aadmi apni aulaad ki parwarish karta hai, apni aulaad se mohabbat karta hai bilkul is hi terhan bakri bhi apne bachon se mohabbat karti hai, doodh plati hai aur zindagi guzaarne ke liye tamam zurori baton se bachon ki tarbiyat karti hai. Agar koi aadmi sab kuch wohi kaam karta hai jo bakri karti hai to is ki hesiyat bakri ke barabar hai. Usay bakri se afizal qarar nahi diya ja sakta.