Topics
Sufia karaam ki talemaat
hamein batati hain ke insaan har lamha Mirta hai aur lamha ki mout insaan ke
aglay lamhay ki zindagi ka paish khaima ban jati hai.
Thoray se tafakar se pata
chalta hai ke zindagi ki jitni bhi kavshin hain chahay woh aamaal hon, ilm o
feham ho, ikhlaqiaat hon, yeh sab qabar tak ke maloomat hain. Agar zindagi aur
hayaat ki hum ahangi ka idraak insaan kar le to hayaat abdi ka raaz isi zindagi
ke Lail o nehar mein khil jata hai.
Hum wazeh tor par dekhte
hain ke aaj ka insaan maadi mahol mein is qader kho chuka hai ke is naay mazhab
ko maadi lzton ka waseela bana liya hai. Mazhab ka naam istemaal karne walay to
bohat hain magar imaan yaqeen aur mushahiday ki talabb is daur mein napaid ho
chuki hai. Jab sahib imaan hi napaid ho jayen to imaan ki talabb kon kere ga ?
Aaj ka ensaan mojooda
scienci taraqqi ko noo ensaan ka anhtayi shaoor samjhta hai. Yeh aik gumraah
kin soch hai is liye ke quran batata hai ke ensaan ki taraqqi Hazrat Sulaiman aleh salam ke daur mein itni thi ke
1 shakhs neh jo paighambar nahi tha palak jhapkane ke waqfay mein daidh hazaar
mil ke taweel faaslay se maadi form main darbaar
Sulaiman mein takhat muntaqil kar diya tha. Danishwaron ka kirdaar guzashta
sadiiyon se aaj taq anhtayi mayoos kin raha hai. Unhon neh kabhi insani
tafakkar ko is taraf mael nahi kya aur unhon neh kabhi nahi bataya ke aaqaye
Namdar sale Allah aleh o slim baghair kisi waselay ke jismani tor par kon si
science ke zariye mairaaj ke Sharf se Musharraf hue.
Ensaan roshni se bana
huahai is ke saaray mehsosaat aliktran ke oopar qaim hain. Agar ensaan apne
andar daur karne wali electric city se waqfiyat haasil kar le to woh maadi
wasail ke baghair kisi bhi maadi shye ko jahan chahay muntaqil kar sakta hai.
Science ka nazriya qiyaas par mabni hai.
Qiyaas jahan taq kaam
karta hai nateeja muratab hota rehta hai ya nahi hota. Qiyaas ka paish kardah
koi nazriya kisi dosray nazriya ka chand qadam sath zaroor deta hai magar phir
nakaam ho jata hai. Logon neh bazat khud jitne tareeqay waza kiye hain sab ke
sab kisi nah kisi marhala mein ghalat saabit hue hain. Toheed ke ilawa ab taq
jitne nizaam haae hikmat banaye gaye hain woh tamam apne maan-ne walon ke sath
mit gaye ya aahista aahista mittay ja rahay hain. Aaj ki naslen guzashta naslon
se ziyada mayoos hain aur aindah naslen aur bhi ziyada mayoos hon gi.
Mukhtalif mumalik aur
mukhtalif qomon ke wazifay judaghana hain aur yeh mumkin nahi hai ke tamam noo
ensaan ka jismani wazifa aik ho sakay sirf Rohani vzayf hain jin mein poori noo
insani ishtiraaq rakhti hai. Agar duniya ke mufakreen jad-o-jehad kar ke Rohani
vzayf ki ghalat taabiron ko durust kar sakay to woh aqwam aalam ko aik daira
mein akhatta kar satke hain.
Allah taala ny farmaya hai
ke :
'' ensaan hamari behtareen
snaay hai.' ' ( surah Wa teen. Aayat number 4)
Ensaan
ko makhloqaat mein fazeelat is bunyaad par qaim hai ke is ke andar makhfi aloom
jan-nay samajhney aur un aloom se istifada karne ki salahiyaten mojood hain. Ab
se sadiiyon pehlay ki scienci ayjadat hon ya mojooda daur mein scienci ayjadat
hon yeh sab makhfi salahiyaton ke istemaal ka muzahira hai.
KHWAJA SHAMS-UD-DIN AZEEMI
Rohaniyat
aur tasawuf ke barey mein logon nay bohat kuch likha hai, aik giroh ka
khayaal hai ke aksar sufia chunkay oon ka libaas pehantay they is liye log
inhen sufi kehte they. Oon ko arabi mein sof kehte hain. Woh log yeh libaas is
liye pehantay they ke sof ka libaas pehnana aksar nabiyo, walyoon aur bargzida
hstyon ka mamool raha hai. Baaz hazraat ke khayaal mein ashaab sufah ke sath
nisbat rakhnay ki wajah se yeh log sufi kehlate hain jabkay aik tabqa ka
khayaal hai ke sufi Safa se mushtaq hai lekin un saari tshrihat se dil mutmaen
nahi hota.
