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ALLAH KI MOHAR

sawal: ALLAH farmatay hain k aisay logon k dilon par mohar laga di gai hai or ye k aisay logon k liy azab aleem hai sawal ye hai k jab ALLAH ny mohar laga di to phir is banday k galat kamon par azab kiyun hua? deeni nuqta nigah se is ki wazahat farmayn.

jawab: agar koi bandah bawajos is kay k roshan rasta is k samnay hai bawajod is kay k is ko roshan rastay par chalnay ki targheeb di jarhi hai or bawajod is kay k roshan raastay par inaamat wa karamaat ki jo barish baras rahi hai is ki bhi itla is ko di jarhi 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 upper roshan raastay k darwazay band hojaty hain yani kanon or dilon par mohar laganay ka matlab ye hua k admi ny iuzkhud 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 almi tawwajiha bayan hoi hai ab hum isi ayat ki tafseer rohani nuqta nazar se bayan kartay hain rohaniyat se talluq rakhnay walay hazrat kam o besh is baat se waqif hain k makhlooq k andar aisy nuqtay mojod hain jn nuqtoon me zindagi me kaam anay wali roshni zakherah hoti rehti hai ye nuqtay farishtoon me bhi hotay hain jinnat me bhi hotay hain saiyyaron me bhi hotay hain darakhton me bhi hotay hain yun kahiy k nabatat jamadat hewanat sub me hotay hain ye nuqtay ek hathi ki zindagi ko bhi feed kartay hain or ek chunti k ndar reh kar bhi us ki zindagi ko jari wa sari rakhtay hain ye baat taweel hojay 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 wat hamaray peesh e nazar adam zaad hai is liy k ye ayat e mubarka "KAHATM AL ALLAHO ALA QULOBEHEM WA ALA SAMIHIM WA ALA ABSHARAHIM GHISHAWATO.WALAHUM AZABUN AZEEM"nou insani k liy nazil hoi hai tasawwuf or rohaniyat se dilchaspi rakhnay walay hazrat in nuqton se waqfiyat rakhtay hain or in nuqton ko chay latifon se tabeer kartay hain rohaniyat 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 mojod hain admi k upper dorahyn kholta hai ek wo rasta jo shetaniyat hai or dosra wo rasta jo rehmat hai dosrah dairah rehmat 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 norani nehron se feed hotay rehtay hain dairay teen hain nehreimn char hain in nehroon ka source kiya hai?ye nehrein kahan se nikalti hain?or kiyun nikalti hain?in nehron me kis qisam k anwar ka nzol ya saood hota hai?nehron k andar nazil honay walay anwaar ya roshniyan kis tarhan wehem khayal tasawwur adrak 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 bawajod targheb k bawajod talqeen k bawajod 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 nuqt zehrela hojata hai or ye zeher is ko ek mutafan phora bana deta hai is nuqtay k andar aisi badbu peda hojati hai k upper k do dairay isay zindah rakhnay k liy feed to kartay hain lekin in ka zehni rabta ya hamdardi teesray nuqtay k sath nahin rehti dosri taraf kiyun k upper k do dairay sarapa noor or roshni hain latafat or khushbo hain is liy 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 farishtoon 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"keh kar nou insani ki tawajja is taraf mabzool karai hai ye baat hamaray roz marrah k mushahiday me hai k agar ankh ki putlu me chotay sebareek till k neechay koi ratobat jama hojay to dekhi hoi 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 khado khaal k lehaz se mojod hai ankh k peeton or ankh k andar azlaat me doraan e khoon bhi hai dosray dekhnay walay admi ko ye bhi nazar arha hai k ankh pori 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 thek or sahi nazar ata hai lekin is k andar harkat nahin hoti harkat na honay ki buniyadi wajah ye hai k dimag k wo khilay 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 hoi 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 hojay to hath mur jata hai terha hojata hai or sookh jata hai yehi 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 humy bhook nahin lagti dimag k andar wo khaliy jo insani jisam ko sukoon pojhunchanay ka zariya hain agar in ka or insani jisam ka rabta toot jay ya kam hojay to insan ko neend nahin ati in chand misaloon 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 jisan insani me naaf k muqam par hota hai or arf e aam me is ko nafs kaha jata hai hum ye pori 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 tyarz wo hikmat hai jo rasool alehe salto wasalm ny quran pak ki surat me nou insan ko ata ki hai jab koi admi apnay upper in khayalati ko musallat karleta 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 khobiyan 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 upper is rastay me peesh anay walay tamam halat wa waqiyat ahsasat or tassurat qayam hongay ek admi aisay rastay ka intekhab karta hai jis rastay me darakht or phol 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 mojod phoolon ki khoshboon se muatter bhi hoga sabzah zar se is ki ankhoon ko thandak bhi milay gi abshar ka saaf shaffaf or moti jesa pani bhi isay peenay ko milay ga or is k upper ek sarwar or wajdan ki kefiyat tari rahi gi is k bar aks dosra 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 badbo hai to wo admi in tamam cheezon se mutassir huy 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 upper khush bo or saay ki thandak kabhi zahir nahin hogi yehi 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 shtaniyat 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 insan k andar dosra 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 leta hai or zindagi ka saray 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 dor hota chala jata hai qalab ya zameer isay barabar isay 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 liy tayyyar nahin hota jis ka nateja ye nikaltaa 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 eo 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 konazar anndaz karnaay k baad jab ye mamla ALLAH k huzoor peesh kiya jata hai k ye bandah kisi surat me sirat e mustaqeem par chalnay pr 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 lia hai is liy ab sirat e mustaqeem par chalnay ki gunjaish baqi nahin rehti or yehi wo loog 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 agr 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 saqam par jay ga ba ikhtiyar honay se muraad yr hai k bandah khud apnay liy ek rasta ikhtiyar karay ALLAH agar chahayn to duniya me chri nahin hoskati or ALLAH chahayn gar 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 jay 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 liy qalb or zameer barabar isay is taraf mutawajja kartay rehtay hain k rasta jo iktiyar kiyaja raha hai galat hai lekin ek admi jantay bojhtay 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 p chlnaay 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 zameen ka zikar hai samawat ka zikar hai paharoon 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 gai hai k in ko ba ikhtiyar banaya gaya hai farishtoon 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 upper muhasba hai in k supurd jo kaam kardiya gaya hai wo karrahay hain mutzakrah bala ayat ki tashreeh or tafseer jo kuch bayan ki gai is se ye baat hamaray samnay agai 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 liy aisay rastay mutaiiyun karti hain jin raston par chal kar izzat o sarfarazi hasil hoti hai to qoumain sargaraz hojati hain or jo qoumain apnay liy aisay rastay muntakhib karti hain jin raston par chal kar zillat khowari or maskinat naseeb hoti hai to wo qoumain zaleelo khuwar hojati hain in se badshahatein cheen ka 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 aj k dor me israeel or musalmanon ki misaal hamary samnay hain israeeli tees lakh hain musalman 90 carore hain 90 carore or tess lakh ka hisaab kuch billi chohay ka sa nazar ata hai lekin musalman ki hesiyat ek zakahm khurdah chohay se zoiyada 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.


Taujeehat

KHWAJA SHAMS-UD-DEEN AZEEMI


DIL ALLAH KA GHAR HEY IS GHAR MEIN, MEIN NEY AZEEMI KEHKASHAN DEKHI HEY. ALLAH KI MAARFAT AS MUNAWAR TEHRER KO AZEEM KEHKASHAUN KEY ROSHAN CHARAGHON KEY SUPERD KERTA HOON TAKEH WO IS NOOR SEY APNEY DILON KO MUNAWAR KAREN