ALLAH KI MOHAR

Sawal: Allah farmatay hain k aisay logon k dilon par mohar laga di gayi hai, or ye k aisay logon k liye azab aleem hai. Sawal ye hai k jab Allah ny mohar laga di to phir is banday k galat kamon par azab kyon hua? Deeni nuqta nigah se is ki wazahat farmayn.

Jawab: agar koi bandah bawajood is kay k roshan rasta is k samnay hai, bawajood is kay k is ko roshan rastay par chalnay ki targheeb di jarhi hai, or bawajood is kay k roshan raastay par inaamat wa karamaat ki jo baarish baras rahi hai, is ki bhi itla is ko di ja rahi hai, wo phir bhi is roshan raastay ko qubool nahin karta to Allah is ka tareek rastay par chalna qubool kar letay hain or Allah kisi banday ka tareek rastay par chalna is liy qubool kar letay hain k wo shetan ki tarhan nafarmani or baghawat par amadah hai. To is k uper roshan raastay k darwazay band hojaty hain, yani kanon or dilon par mohar laganay ka matlab ye hua k admi ny azkhud wo raasta ikhtiyar kar liya jis raastay par chal kar admi aqal saleem se be behrah hojata hai, samat se mehroom hojata hai, or benai pas pardah chali jati hai. Allah isay is baat se mana nahin kartay kiyun k Allah is ka ye amal qubool kar letay hain. Chunacha, ab wo roshan rastay par kabhi kamzan nahin hosakta. Ye is ayat-e-mubarka ki ilmi tawwajiha bayan hui hai. Ab hum isi ayat ki tafseer roohani nuqta nazar se bayan kartay hain. Roohaniyat se talluq rakhnay walay hazrat kam-o-besh is baat se waqif hain k makhlooq k andar aisy nuqtay mojood hain jin nuqton me zindagi me kaam anay wali roshni zakherah hoti rehti hai. Ye nuqtay farishton me bhi hotay hain, jinnat me bhi hotay hain, saiyyaron me bhi hotay hain, darakhton me bhi hotay hain. Yun kahiye k nabatat, jamadat, hewanat, sub me hotay hain. Ye nuqtay ek hathi ki zindagi ko bhi feed kartay hain, or ek chunti k andar reh kar bhi us ki zindagi ko jari wa sari rakhtay hain. Ye baat taweel hojaye gi k chunti k andar kitnay nuqtay kaam kartay hain, jinnat kitnay nuqton se markab hain, farishtay kitnay nuqtoon ki makhlooq hain, pahar k andar ye nuqtay kis formulay k tehet se kaam kartay hain, or ghas k andar ye nuqtay kis formulay se mutahrrik hain. InshaAllah aindah hum is ki wazeh tor par tashreeh bayan karen gay is waqt hamaray pesh-e-nazar adam zaad hai, is liye k ye ayat-e-mubarka, “KAHATM AL ALLAHO ALA QULOBEHEM WA ALA SAMIHIM WA ALA ABSHARAHIM GHISHAWATO. WALAHUM AZABUN AZEEM” nou insani k liye nazil hui hai tasawwuf or roohaniyat se dilchaspi rakhnay walay hazrat in nuqton se waqfiyat rakhtay hain or in nuqton ko chay latifon se tabeer kartay hain. Roohaniyat me in ka istilahi naam lataif sata hai. Yani, ek adam zaad infiradi tor par ya ijtemai aitbar se chay nuqton k andar safar karta hai. In chay nuqton ko quran paak k qanoon k mutabiq teen dairon me taqseem kiya ja sakta hai. Pehla daira jis k andar do nuqtay mojood hain, admi k uper do rahyn kholta hai. Ek wo rasta jo shetaniyat hai, or doosra wo rasta jo Rehmat [AK1] hai. Doosrah dairah Rehmat ki taraf safar karnay ka ek zariya hai, or tesrah dairah manzil hai yani is dairay me banday ko Allah ka irfan hasil hota hai. Ye teenon dairay hama waqt char noorani nehron se feed hotay rehtay hain. Dairay teen hain, nehre char hain. In nehron ka source kiya hai? Ye nehrein kahan se nikalti hain? Or kiyun nikalti hain? In nehron me kis qisam k anwar ka nazool ya saood hota hai? Nehron k andar nazil honay walay anwaar ya roshniyan kis tarhan wehem, khayal, tasawwur, idrak, or ahsas me tabdeeli hoti hai ye ek lamba bayan hai. Mukhtasir ye k in char nehron me se ek neher tesray dairay ko jis me shetaniyat or Rehmat k rastay mutaiiyun hain serab karti hai. Agar admi bawajood targheb k, bawajood talqeen k, bawajood samjhanay bujhanay k, zid, behes, or nafarmani ka matakab ho kar sirat-e-mustqeem se hat kar tareeki ka rasta ikhtiyar kar leta hai to teesray dairay ka pehla nuqta zehrila hojata hai, or ye zeher is ko ek mutafan phora bana deta hai. Is nuqtay k andar aisi badbu peda hojati hai k uper k do dairay isay zindah rakhnay k liye feed to kartay hain lekin in ka zehni rabta ya hamdardi teesray nuqtay k sath nahin rehti. Doosri taraf kiyun k uper k do dairay sarapa noor or roshni hain, latafat or khushbo hain, is liye ye mutafan phora ya nuqta in ki taraf mutawajja nahin hota. Jab mutawajja hi nahin hota to wo rasta bhi nazar nahin ata jis rastay par chal kar admi asmanon ki seir karta hair, farishton se mulaqat karta hai, or Allah ka irfan hasil karta hai, isi baat ko Allah ny, “KHATAM ALLAHO ALA QULOBIHIM WA ALA SAMIHIM WA ALA ABSARIHIM GHISHWATUN WALA HUM AZABUN AZEEM,d” keh kar nou insani ki tawajja is taraf mabzool karai hai. Ye baat hamaray roz marrah k mushahiday me hai k agar ankh ki putle me chotay se bareek till k neechay koi ratobat jama hojaye to dekhi hui cheez ka aks dimag ki screen par nahin parta or natejay me wo cheez nazar nahin ati jo bazahir ankhon k samnay hai. Sochnay ki baat ye hai k ankh apni surat-o-shakal or khad-o-khaal k lehaz se mojood hai, ankh k peeton or ankh k andar azlaat me doraan-e-khoon bhi hai, doosray dekhnay walay admi ko ye bhi nazar arha hai k ankh poori tarhan sehet mand hai, lekin agar ankh k bareek tareen reshon me ratobat jis ko hum gandagi ya sarand keh saktay hain jama hojay to ankh k dekhnay ka amal sakit hojata hai. Isi tarhan ek falij zadah hath ki misaal hamaray samnay hai. Falij zadah hath bazahir bilkul theek or sahi nazar ata hai lekin is k andar harkat nahin hoti. Harkat na honay ki buniyadi wajah ye hai k dimag k wo khulay jo hath ko control kartay hain or hath ko mutahhrik rakhtay hain in khaliyon or hath k darmiyan ek aisi ratobat ajati hai jis ki bina par hath dimag ki di hui itla ko qubool nahin karta, natejay me hath ki harkat khatam hojati hai. Mazeed ye hai k, agar dimagi khaliyon se hath ka talluq munqata hojaye to hath mur jata hai, terha hojata hai, or sookh jata hai. Yahi haal insani zindagi me kaam anay walay tamam taqazoon k sath hai. Dimag agar humay itla na de k is waqt humay khana khanay ki zarorat hai to humay bhook nahin lagti. Dimag k andar wo khaliye jo insani jisam ko sukoon pohunchanay ka zariya hain, agar in ka or insani jisam ka rabta toot jaye ya kam hojaye to insan ko neend nahin ati. In chand misalon se ye baat sabit hojati hai k ek la matnahi silsila hai jo itlaat par mubni hai. Jesi, jesi itlaat adam ya insan ko miltin hain isi munasbat se is ki zindagi banti ya bigarti chali jati hai. Wo nuqta jis ko hum ny mutafun phoray ka naam diya hai jism e insani me naaf k muqam par hota hai or arf-e-aam me is ko nafs kaha jata hai. Hum ye poori tarhan wazeh kar chukay hain k zindagi ki har harkat, zindagi ka har amal, zindagi  ka har tasawwur, har khayal, har aurk or ehsas, do rukhon par kaam karta hai. Ek wo rukh hai jis ka talluq shetaniyat se hai or ek rukh wo hai jis ka talluq rehmaniyat se hai. Isi tarhan nafs ka talluq bhi do tarzon me hama waqt qayam rehta hai, ek tarz shetaniyat hai or dosri tarz wo hikmat hai jo rasool alehe salto wasalm ny Quran pak ki surat me nou insan ko ata ki hai. Jab koyi admi apnay uper in khayalat ko musallat kar leta hai, or khud ko darobast is rah ka musafir bana leta hai jo rasta shetaniyat tak le jata hai, to nafs me isi rastay ki tamam khoobiyan ya buraiyan peda hojati hai jo rasta bandah apnay iraday se mutaiyyun karta hai. Ek admi agar apnay iraday or ikhtiyar se musalsal shetani rastay par chal raha hai to zahir hai is k uper is rastay me pesh anay walay tamam halat wa waqiyat, ahsasat, or tassurat qayam hongay. Ek admi aisay rastay ka intekhab karta hai jis rastay me darakht or phool hain, rastay me sabzah zar hai, absharain hain, to wo admi is rastay k tamam manair se lutf andoz hoga. Is ko darakhton ka saya bhi milay ga, is ka dimag rastay me mojood phoolon ki khoshbon se muatter bhi hoga, sabzah zar se is ki ankhon ko thandak bhi milay gi, abshar ka saaf shaffaf or moti jesa pani bhi isay peenay ko milay ga, or is k uper ek sarwar or wajdan ki kefiyat tari rahi gi. Is k bar aks doosra bandah aisa rasta ikhtiyar karta hai jis rastay par aisay darakht hain jo khushk hain, kantay dar hain, aisay manazir hain jin me khushki hain, rastay me aisi jheelein hain jin me taffun hai, badboo hai, to wo admi in tamam cheezon se mutassir huye baghair nahin rahay ga or agar wo is rastay ko chornay par amadah nahin hoga or dosra rasta jis par sar chari, shadabi, shaguftogi, or asaish wa aram hai, ikhtiyar nahin karay ga to kabhi wo taffun ki duniya se azad nahin hoga or is k uper khushboo or saay ki thandak kabhi zahir nahin hogi. Yahi surat-e-haal nafs ya is nuqtay ki hai jis nuqtay ko hum ny mutaffun phora kaha hai. Ye nuqta do rukhon par qayam hai, ek rukh shetaniyat hai or dosra rukh wo hai jo Allah k bargazidah bandon par inam hai, wo rukh jo ALLAH k bargazidah bandon par ALLAH ka inam hai. [AK2] Insan k andar doosra nuqta hai, is nuqtay ko arf-e-aam me “Qalb” kaha jata hai. Hota ye hai k jab admi zindagi ko sirf or sirf duniyawi aish-o-nishat ki zindagi qarar de deta hai or zindagi ka sara ka sara maqsad duniya ban jati hai, to is ka rishta Allah se kamzor hota chala jata hai, or jesay jesay ye rishta kamzor hota hai nafs ka rabta qalb se kam hota chala jata hai. Is ko hum asan alfaz me is tarhan keh saktay hain k wo bandah jis k nazdeek zindagi duniya or sirf duniya hai, ya duniya ka aish-o-nishat hai, wo apnay khaliq se door hota chala jata hai. Qalb ya zameer isay barabar is taraf mutawajja karta hai k ye rasta jo ikhtiyar kar liya gaya hai wo rasta hai jo in logon ka rasta nahin hai jo inam yafta hain. Lekin bandah apni zid or had dharmi ki wajah se duniyawi lazzat ko chornay k liye tayyyar nahin hota; jis ka natija ye nikalta hai k qalb or zameer is ko Allah k rastay ki taraf mutawajja karnay ki koshish tark kardetay hain or jab aisa hota hai to nafs sirf ek rukh ki taraf safar karna shuru kardeta hai. Yani wo apnay iraday or ikhtiyar se is zindagi ko qubool karleta hai jo zindagi shetan ki zindagi hai.

Chunkay Allah deen k mamlay me jabar nahin farmatay or har banday ko is baat ka ikhtiyar diya gaya hai k deen or duniya dono rastaon me se kisi ek rastay ka intekhab karay, chunacha musalsal targheeb (inspiration) or banday ko kher ki awaz ko nazar anndaz karnay k baad jab ye mamla Allah k huzoor peesh kiya jata hai k ye bandah kisi surat me sirat-e-mustaqeem par chalnay par amadah nahin hai, to Allah is k iraday or ikhtiyar ko qubool kar letay hain. Chunkay Allah ny is ka ye iradah or ikhtiyar, yani shetaniyat qubool karnay ka irada qubool kar liya hai, is liy ab sirat-e-mustaqeem par chalnay ki gunjaish baqi nahin rehti or yehi wo log hain jin k baray me Allah ny farmaya hai k jab Allah ki taraf se in k dilon me mohar lag gai hai is baat ko hum is tarhan kehtay hain k dilon par mohar Allah ny maouzo billah kisi dushman ki wajah se nahin lagai, bulkay, Allah ny banday ka iradah or ikhtiyar qubool kar liya hai k wo is rastay par chalna hi nahin chahta. Agar Allah is ka ye iradah or ikhtiyar qubool na karay to ikhtiyar zer-e-behes a jata hai, or phir Allah ka ye irshad k adam or jinnat ba ikhtiyar hain or inhen neki ya badi ikhtiyar karnay ki azadi di gai hai sahi nahin hoga. Qanoon qudrat me siqim par jaye ga. Ba ikhtiyar honay se muraad ye hai k bandah khud apnay liye ek rasta ikhtiyar karay. Allah agar chahyn to duniya me chori nahin hoskati, or Allah chahyn agar to duniya me koi qatal nahin ho sakta, Allah agar chahyn to duniya me koi admi be namazi na ho, Allah agar chahyn to shetan ka wajod khatam hosakta hai, lekin ba ikhtiyar honay ka masla khatai me par jaye ga. Ek admi jab apni marzi se buraai nahin karsakta to apni marzi se bhalai bhi ikhtiyar nahin kar sakta. Ab ye baat alag hai k Allah chunkay ye, chatay hain k bandah bhalai k rastay par chalta rahay, is liye qalb or zameer barabar isay is taraf mutawajja kartay rehtay hain k rasta jo iktiyar kiya ja raha hai, galat hai. Lekin ek admi jantay boojhtay or samajhtay huy k me jis rastay par chal raha hoon wo rasta sahi nahin hai phir bhi chalta hai to Allah us ka us rastay par chalna qubool karletay hain or jab Allah kisi banday ka shetaniyat pe chalnaay ka amal qubool kar letay hain to phir wo bandah shetan se insan nahin ban sakta. Quran paak me jo kuch Allah ny irshad farmaya hai is me jahan takhleeq ka zikar hai wahan malaika ka zikar hai, jinnat ka zikar hai, adam zaad ka zikar hai, zameen ka zikar hai, samawat ka zikar hai, paharon ka zikar hai, har us makhlooq ka zikar hai jis makhlooq k takhleeqi formulay bayan huy hain. Insan or jinnat k bayan me ye baat batai gayi hai k in ko ba ikhtiyar banaya gaya hai. Farishton k baray me ye nahin kaha gaya hai k wo ba ikhtiyar hain yehi wajah hai k farishton se galti sar zad nahin hoti or na hi in k uper muhasba hai. In k supurd jo kaam kardiya gaya hai wo kar rahay hain. Mutzakrah bala ayat ki tashreeh or tafseer jo kuch bayan ki gai is se ye baat hamaray samnay agayi k dilon par mohar lag jana, ya ankhon par pardah par jana, Allah ki taraf se is had tak hai k Allah ny is banday ki ikhtiyar ko qubool kar liya hai k wo bhalai ka rasta ikhtiyar nahin karay ga bulkay burai k rastay par chalnay ko apni afiyat samajhta hai. Yehi haal qaoumon k urooj-o-zawal ka bhi hai. Jab qoumain apnay liye aisay rastay mutaiyyan karti hain jin raston par chal kar izzat-o-sarfarazi hasil hoti hai to qoumain sargaraz hojati hain, or jo qoumain apnay liye aisay rastay muntakhib karti hain jin raston par chal kar zillat khowari or maskinat naseeb hoti hai to wo qoumain zaleel-o-khuwar hojati hain, in se badshahatein cheen kar inhen ghulam banay jata hai. Aisi qoumain bhikari ban jati hai, aisi qoumain dar dar ki thokrein khati hain or zameen in ko qubool karnay se inkar kardeti hai.

In ki tadad itni ziyada hoti hai k wo qoumain jo sarfaraz hain in k samnay koi hesiyat nahin rakhtin. Lekin jab izzat, touqeer, iqtedar, or hakmiyat, zere behes ati hai to ye qoumain nihayat abtar or khasta haal or pareshan nazar ati hain. Aaj k dor me israel or musalmanon ki misaal hamary samnay hain. Israeli tees lakh hain, musalman 90 crore hain. 90 crore or tees lakh ka hisaab kuch billi chohay ka sa nazar ata hai, lekin musalman ki hesiyat ek zakahm khurdah chohay se ziyada nahin hai or is ki wajah yehi hai k is ka nafs mutaffun phora ban gaya hai or yehi surat wo hai jis ko Quran paak ny qayamat ka naam diya hai.