Falsafi Ulmaa

Aik Arif mazhar yani nasoot sey saood kar ke zeenah ba zeenah aalam-e-malkoot jabroot aur lahoot tak ja pohnchta hey. Yeh taraqi jismaaani koshishon ka natijah nahin hoti. Es rastah mein sirf Rooh ki koshishein kaam deti hain.

Insan ki pedaaish sey ley kar Hazoor Alhe Salato Vasalam tak jis qadar Sahifey naazil hoey hain in mein es baat ki puri wazahat ki gayi hey. Yunaani falsafah ney bhi in hi sahaaif sey faidah uthaya agarchey yeh faidah unhein Ambiya ke shagrido’n hi sey pohncha lekin in ki apni aqal ki karfarmai ney es ko ziyadah sey ziyadah uljha diya hey aur aisi mutabadil tehreefat kein jin sey in ke shagird ghalat rastey par gaye. In yunani falsafiyo’n ke alawah aur mumalik ke falsafi bhi Hazrat Eesa Alhem Salam sey peshtar in tehreefat mein shareek they. Falsafah ki taaleemat kay yeh khasoosi zamanah Hazrat Musa Alhem Salam ki pedaish ke baad aur Hazrat Eesa Alhem Salam ki pedaaish sey pehley ka hey. Hazrat Musa Alhem Salam aur in ke baad aaney waaley Ambiyaa ki taleemat mein jis “Ana” ki wazahat ki gayi hey es “Ana” ko Ahl-e-falsafah ki koshisho’n ney mubhum hi nahin balkeh muhmal kar diya. Bilkhasoos teesri, chothi aur panchwein sadi hijri mein Ulmaaye Islam yunaani falsafah sey ziyadah mutasir hoye. In ki tarz-e-fikar aqal ki aisi raaho’n par gamzan nazar aati hey jo falsafah ney nikali thein darasal es qism ke ulmaaye fareb es ma’rfat sey door ho chuktey they jo Hazoor Alheh Salato Vasalam sey sahabah karam, taba’yeen aur tabah taba’yeen ko pohnchi thi.

Jis “Ana” ka hum ney tazkirah kiya hey Quran Pak mein kayee jagah es ki taraf isharat miltey hain. Hazrat Ibrahim Alleh Salam ke zehan mein yeh tajasus peda hua ke mera RABB kon hey? Kahan hey? Aur es tajasusu mein in ka zehan sitarah, chand aur suraj ki taraf muntaqil hota hey.

Quran Pak ki ayat………..

وَكَذَٰلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالْأَرْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ ﴿٧٥﴾ فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأَىٰ كَوْكَبًا ۖ قَالَ هَـٰذَا رَبِّي ۖ فَلَمَّا أَفَلَ قَالَ لَا أُحِبُّ الْآفِلِينَ ﴿٧٦﴾ فَلَمَّا رَأَى الْقَمَرَ بَازِغًا قَالَ هَـٰذَا رَبِّي ۖ فَلَمَّا أَفَلَ قَالَ لَئِن لَّمْ يَهْدِنِي رَبِّي لَأَكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ ﴿٧٧﴾ فَلَمَّا رَأَى الشَّمْسَ بَازِغَةً قَالَ هَـٰذَا رَبِّي هَـٰذَا أَكْبَرُ ۖ فَلَمَّا أَفَلَتْ قَالَ يَا قَوْمِ إِنِّي بَرِيءٌ مِّمَّا تُشْرِكُونَ ﴿٧٨﴾ إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ حَنِيفًا ۖ وَمَا أَنَا مِنَ الْمُشْرِكِينَ ﴿٧٩﴾ وَحَاجَّهُ قَوْمُهُ ۚ قَالَ أَتُحَاجُّونِّي فِي اللَّـهِ وَقَدْ هَدَانِ ۚ وَلَا أَخَافُ مَا تُشْرِكُونَ بِهِ إِلَّا أَن يَشَاءَ رَبِّي شَيْئًا ۗ وَسِعَ رَبِّي كُلَّ شَيْءٍ عِلْمًا ۗ أَفَلَا تَتَذَكَّرُونَ ﴿٨٠﴾ وَكَيْفَ أَخَافُ مَا أَشْرَكْتُمْ وَلَا تَخَافُونَ أَنَّكُمْ أَشْرَكْتُم بِاللَّـهِ مَا لَمْ يُنَزِّلْ بِهِ عَلَيْكُمْ سُلْطَانًا ۚ فَأَيُّ الْفَرِيقَيْنِ أَحَقُّ بِالْأَمْنِ ۖ إِن كُنتُمْ تَعْلَمُونَ ﴿٨١﴾ لَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُم بِظُلْمٍ أُولَـٰئِكَ لَهُمُ الْأَمْنُ وَهُم مُّهْتَدُونَ ﴿٨٢﴾ وَتِلْكَ حُجَّتُنَا آتَيْنَاهَا إِبْرَاهِيمَ عَلَىٰ قَوْمِهِ ۚ نَرْفَعُ دَرَجَاتٍ مَّن نَّشَاءُ ۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ ﴿٨٣﴾

Tarjumah: Aur hum ney aisey hi tor par Ibrahim ko Assmano’n aur zameen ki makhloqat dikhaein ta ke wo Arif ho jayein aur kaamil yaqeen karney walon mein sey ho jayin. Phir jab raat ki ta’reeki in par chha gayi tu unhon ney aik sitarah dekha. Aap ney faramaya yeh mera Rabb hey, so jab wo garoob ho gaya tu aap ney farmaya mein garoob ho janey walon sey mohabat nahin rakhta. Phir jab chand ko dekha chamakta hua tu faramaya yeh mera Rabb hey, so jab wo garoob ho gaya tu aap ney faramaya, agar mujh ko mera Rabb hidayat na karta rahey tu mein gumrah logo mein shamil ho jaon. Phir jab Aftaab ko dekha chamakat hua tu faramaya yeh mera Rabb hey, yeh sab sey bara hey, so jab wo gharoob ho gaya tu aap ney faramaya. Aye qom beyshak mian tumharey shirk sey beyzaar hoon. Mein apna rukh es ki taraf karta hoon jis ney aasmano aur zameen ko peda kiya aur mein shirk karney walon mein sey nahin hoon. Aur in sey in ki qom ney hujat karna shuru ki. Aap ney faramay. Tum Allah ke muaamiley mein mujh sey hujat kartey ho halan’keh es ney mujh ko tareeqah batla diya tha aur in cheezon sey jin ko tum Allah ka shakreek banatey ho nahin darta. Haan lekin agar mera parwardigaar hi koi Amr chahey. Mera parwardigaar har cheez ko apney Ilm ke gherey mein liye hoey hey. Kiya tum phir khayaal nahin kartey aur mein in cheezon sey kaisey daroon jin ko tum ney shareek banaya hey. Halan’keh tum es baat sey nahin dartey ke tum ney Allah Taala ke sath aisi cheezon ko shareek te her aya hey jin par Allah Taala ney koi daleel naazil nahin farmaai. So in do jamato’n mein sey aman ki ziyadah mustehq kon hey, agar tum khabar rakhtey ho, jo log iman rakhtey hain aur apney iman ko shirk ke sath makhloot nahin kartey. Aiyson hi ke liye aman hey aur wohi raah-e-hidayat par chal rahey hain aur hamari hujat thi jo hum ney ibraahim ko in ki qom ke muqaabiley mein di thi. Hum jis ko chahtey hain rutbey mein barha detey hain. Beyshak aap ka Rabb bara Ilm wala bara hikmat wala hey. (surah In’aam-74 tu 84- parah 7)

Lekin jab wo chand , suraj ko apni ankhon sey ojhal hota hua dekhtey hain tu farmatey hain ke mein chhupney walon ko dost nahin rakhta. Jis ke maani yeh hain ke Rabb ki nafi nahin ho sakti. Rabb wo hey jis ka insan ke zameer sey juda hona hargiz mumkin nahin. Ghair Rabb wo hey jis ka insan ke zameer sey juda hona mumkin hey. Hazrat Ibraahim Allehe Salam ke es qol sey “Ana” ki wazahat ho jati hey. Es hi “Ana” ko Hazoor Alhe Salato Vasalam ney “Nafs “Allah Taala ney “Habal-ul-wareed” farmaya hey. Yeh wo zaat-e-insani ya Ana (Zameer) hey jis sey es ka Rabb juda nahin ho sakta. Aur yehi mar’fat Ilahiyah ka pehla qadam hey. Agar “Ana “Apney Rabb ko khud sey juda samjhey wo ma’rfat Ilahiyah sey mehroom hey.

Duniya ka har insan janta hey ke zindagi ki tajdeed har lamha hoti rehti hey. Es tajdeed ke zahiri maadi wasaail hawa, pani aur ghiza hain lekin insani jism par aik marhalah aisa bhi aata hey jab hawa, pani aur ghiza zindagi ki tajdeed nahin kar sakti. Maadi duniya mein aisi haalat ko mot kehtey hain. Jab mot warid ho jati hey tu kisi tarah ki hawa, kisi tarah ka pani aur kisi tarah ki ghiza admi ki zindagi ko bahaal nahin kar sakti. Agar hawa, pani aur ghiza hi insani zindagi ka sabab hotey tu kisi murdah jism ko in cheezon ke zariye zindah karna na’mumkin na hota. Ab yeh haqeeqat bey naqaab ho jati hey ke insani zindagi ka sabab hawa, pani aur ghiza nahin balkeh kuch aur hey. Isi sabab ki wazahat bhi Quran Pak ke in alfaz sey hoti hey:

سُبْحٰنَ الِّذِیْ خَلَقَ الْاَزْوَاجَ کُلَّھَا مِمَّاتُنْبِتُ الْاَرْضُ وَمِنْ اَنْفُسِھِمْ وَا مِمَّالَایَعْلَمُوْنَ o

. (Surah Yaseen-Ayat:36)

Pak hey wo zaat jis ney sab cheezon ko do qismon par peda kiya.

Is ayat ki roshni mein zindagi ke asbab mein aik taraf shaoori asbaab hain, aur dusri taraf lashaoori asbab hain. Aik sabab ghair Rabb ki nafi hey jo zindagi ko ba’haal rakhney ke liye juzv azam hey. Insan shakhs-e-akbar ke iraadey ke tehat es Amr ki ta’meel karney par majboor hey. Jab hum admi ki puri zindagi ka tajziyah kartey hain tu haqeeqat waaze ho jati hey ke insani zindagi ka nisf lashaoor ke aur nisf shaoor ke zer e asar hey. Pedaish ke baa’d insani umar ka aik hissah qatayee ghair shaoori haalat mein guzarta hey. Phir hum tamaam zindagi mein neend ka waqfah shumar karein tu wo umar ki aik tihayee sey ziyadah hota hey. Agar ghair shaoori umar aur neend ke waqfey aik jagah kiye jayin tu puri umar ka nisf hoon gey. Yeh wo nisf hey jis ko insan Lashaoor ke zer-e-asar basar karta hey. Aisa koi insan peda nahin hua jis ney Qudrat ke es qa’noon ko tor diya ho chunachey hum zindagi ke do hisson ko lashaoori aur lashaoori zindagi ke naam sey jantey hain. Yehi zindagi ki do qismein hain. Lashaoori zindagi ka hissah laazman ghair Rabb ki nafi karta hey aur es nafi ka hasil isey ghair iradi tor par jismani beydaari ki shakal mein milta hey. Ab agar koi shakhs lashaoor ke zer e asar zindagi ke waqfon mein izafah kar dey tu isey ruhaani beydaari meyasar aa sakti hey. Es asool ko Quran Pak ney surah muzamil mein bayan farmaya:

          “Aye kapron mein lipatney waley, raat ko namaz mein kharey raha karo magar thori si raat yani nisf raat (keh es qayaam na karo balkeh aaraam karo) ya es nisf sey kisi qadar kam ke wo ya nisf sey kisi qadar barha do aur Quran khoob saaf parho (aik aik harf alag alag ho) hum tum par aik bhaari kalaam daalney ko hain. Beyshak raat ke uthney mein dil aur zubaan ka khoob mel hota hey aur baat khoob theek nikalti hey. Beyshak tum ko din mein bohat kaam rehta hey (duniyawi bhi aur deeni bhi) aur apney Rabb ka naam yaad kartey rah our sab sey qatah kar ke es hi taraf mutawajo raho. Wo masheriq-o-magrib ka maalik hey es ke siwa koi qqabil-e-ibadat nahin.”

Mutazkirah bala ayaat ki roo sey jis tarah jismani tawanaai ke liye insan ghair shaoori tor par ghair Rabb ki nafi karney ka paband hey. Es hi tarah ruhaani beydaari ke liye shaoori tor par ghair Rabb ki nafi karna zaroori hey. Surah muzamil shareef ki mazkoorah baala ayat mein Allah Taala ney yehi qa’noon bayan farmaya hey jis tarah ghair shaoori tor par ghair Rabb ki nafi karney sey jismani zindagi ta’meer hoti hey es hi tarah shaoori tor par ghair Rabb ki nafi karney sey ruhaani zindagi haasil hoti hey.

Jis cheez ko mazkoorah bala ibarat mein lashaoor kaha gaya hey aur Hazoor Alhe Salato Vasalam ki zubaan mein “nafs “Aur Quran Pak ki zuban mein “Habal-ul-wareed” ese hi tasawuf ki zuban mein “Ana” kehtey. Jab ghair Rabb ki nafi ki jati hey “Ana” ka shaoor baqi rehta hey tu yehi “Ana “Apney Rabb ki taraf saood karti hey jab yeh “Ana” saood kar ke sifat Ilaihiyah (Shakhs-e-Akbar) mein jazb ho jati hey tu sifat Ilahi ke sath munsalik ho kar harkat karti hey. “Ana” ke sifat Ilahiyah mein jazb ho janey ki kayee manzilein hain. Pehli manzil hey iman lana. Es iman ke baarey mein Quran Pak ney apni ibtidaai ayat mein sharaait bandi kar di hey.

المOذٰلِکَ الْکِتٰبُ لَارَیْبَ فِیْہِ ھُدًی لِّلْمُتَّقِیْنَoالَّذِیْنَ یُؤْمِنُوْنَ بِالْغَیْب

Tarjumah: Yeh kitaab Ilaahi hey jis mein koi shubah nahin, raah batlaaney wali hey khuda sey darney waaley log aisey hain ke yaqeen latey hain chhupi hoyee cheezon par. (Surah Al-Baqrah)

Qa’noon: Ghaib ki duniya sey mutarif honey ke liye ghaib ki duniya par yaqeen rakhna zaroori hey. Mazkoorah baala ayat mein looh-e-mehfooz ka yehi qa’noon bayan hua hey. Nou insani apni zindagi ke har shobah mein es qa’noon par amal pera hey. Yeh din raat ke mushahidat aur tajurbaat hain. Jab tak hum kisi cheez ki taraf yaqeen ke sath mutawajo nahin hotey hum issey dekh saktey hain na samajh saktey hain. Agar hum kisi darakht ki taraf nazar uthatey hain tu es darakht ki saakht, patiyaan, phool, rang sab kuch ankhon ke samney aa jata hey lekin pehley hamein qa’noon ki shart puri karna parti hey yani pehley hum es baat ka yaqeen rakhtey hain ke hamari ankhon ke samney darakht hey. Isi yaqeen ke asbaab kuch hi hon ta’hum apney idraak mein kisi darakht ko jo hamari ankhon ke samney mojood hey aik haqeeqat Sabtah tasleem karney ke baad es darakht ke phool, paton, saakh aur rang-o-roop ko dekh saktey hain. Agar hamarey zehan mein darakht na ho tu phir es ki tashreeh karna hamari basaarat ke liye namumkin hey kiyun ke basaarat hi yaqeen ki wazahat karti hey.

Hamaari roz marah zindagi mein yehi qa’noon jari-o-sari hey. Jab hum aik shehar sey dusrey shehar ki taraf safar kartey hain tu hamein es baat ka yaqeen hota hey ke hum jis shehar ki taraf ja rahey hain wo mojood hey agarchey es shehar ko hum ney dekha na ho. Looh-e-mehfooz ka yehi qa’noon hey jo maadi duniya aur ruhaani duniya dono mein yaksaa’n naafiz hey. Bachah ki tarbiyat ka sara daar-o-madaar isi qa’noon par hey. Har bachah bataai hoyee baat ko haqeeqat tasleem kar ke istagfar karta hey.

Ab hum “Ana” ke nazool aur saood ki thori si tashreeh kartey hain. “Ana” ya zaat insani ya nafs jis ko Rooh bhi kehtey hain. Roshni ka aisa heyola hey jo aik taraf apni asal ke sath aur dusri taraf apni nou ke sath munsalik hey. Es ki asal sifaat Ilaahiyah ka wo majmuaa hey jis ke zariye tamaam Kainat ke hawaas aik rishtah mein bandhey hoey hain, goya lateef roshni ka aik sumandar hey jis ki satah par Kainat ki tamaam shaklein aur surtein ubharti hain. Aur in mein sey har aik shakal-o-surat apni nou ke amaal aur ashgaal anjam dey kar samandar ke andar doob jati hain. Har nou ki kisi aik shakal-o-surat ka naam “fard” hey. Es fard ka ehsaas do ajza sey murakab hey. Yeh ehsaas dariya ki tehh sey apna safar shuru kar ke dariya ki satah tak pohnchta hey. Satah par ubharney ke baad “fard” ka makhfi ehsaas shaoor ban jata hey. Es haalat mein fard sey jo harkaat saadir hoti hain wo tamaam shaoori harkaat kehlati hain. Yehi es ki kharji zindagi hey lekin fard ka makhfi ehsaas es ka lashaoor hey. Dar’asal yeh lashaoor samandar ke tamaam qatron ke makhfi ehsasaat ka majmuaa hey. Dusrey alfaz mein es ko samandar ka ijtimayee shaoor kehna chahiye samandar ka ijtamayee shaoor fard ka lashoor hota hey. Isi tarah tamaam afrad jo samandar ki tehh sey ubhar kar satah par aatey hain wo sab ke sab aik makhfi shoor ke rishtey mein bandhey hoey hain. Samandar mein jab es shaoor ki dor hilti hey tu samandar ki satah par ubharney waley tamaam afrad khud ko aik dusrey sey mutarif aur ma’noos mehsoos kartey hain. Jab aik admi suraj ko dekhta hey tu wo aisa mehsoos karta hey ke suraj bhi meri tarah es Kainat ka aik fard aur aik rukan hey. Wahan es ko apney zehan ki satah par apni hasti aur suraj ki hasti yaksaa’n ehsaas hota hey halan’keh aik admi ki nou suraj ki nou sey bilkul alag hey. Es hi rabt aur ta’ruf ko tasawuf mein nisbat kehtey hain. Yeh nisbat wo makhfi ehsaas hey jo samandar ki tehh mein har nou ke har fard ko muheet hey. Es hi ki wajah sey Kainat ka har zarrey Kainat ki mushtarik sifaat ka maalik hey. Insan ki “Ana “Apney shaoor mein es hi makhfi ehsaas ya nisbat ke zariyah aahistah aahistah apni koshishon sey Kainat ki mukhtalif sifaat sey taaruf haasil kar leti hey. Makhfi tor par tu insan ki Ana Kainat ki mushtarik sifaat sey pehley hi roshnaas hoti hey lekin wo apni koshishon ke zariyah aahistah aahistah es makhfi ehsaas ko apney shaoor mein muntaqil kar leti hey. Ab es mein yeh salahiyet peda ho jati hey ke samandar ke andar Kainat ki mushtarik sifaat mein jo tehreekat hoti hain in ko mehsoos karti aur dekh leti hey. Jab samandar ke andar ya ghaib mein harkat hoti hey tu fard ko es ka pura Ilm hota hey. Quran Pak mein Allah Taala ney es ka qa’noon bayan faramaya hey jis ka tazkirah aa chukka hey.

“ hum ney sab cheezon ko do qismon par peda kiya hey.”

Do qismein ya do rukh mil kar wajood hotey hain maslan piyaas, shey ka aik rukh hey aur pani dusra rukh. Piyas Rooh ki shakal-o-surat hey aur pani jism ki shakal-o-surat yani imtisaal ke do rukh hain. Aik Rooh , dusra jism. Dono aik dusrey sey juda nahin ho saktey hain. Agar duniya sey piyas ka ehsaas fana ho jaye tu pani bhi fana ho jaye ga. Tasawuf ki zuban mein Rooh waley rukh ko tamsul kehtey hain aur maadi rukh ko jism kehtey hain. Agar duniya mein koi waba phoot parey tu yeh Amr yaqeeni hey ke es ki dawa pehley mojood hey. Es hi tarah wabaai marz aur es wabaai marz ki dawa dono mil kar aik imtsaal kehlaayin gey.

Qa’noon: Kisi shey ki manwiyat, maahiyat ya Rooh Ilm-e-shey khelati hey aur es ka jismani insheraah ya mazhar shey khelata hey. Agar kisi tarah Rooh ka esbaat ho jaye tu shey ka mojood hona yaqeeni hey.

Jis waqt hum garmi mehsoos kartey hain es waqt ehsaas ke androoni rukh mein barabar sardi ka ehsaas kaam karta rehta hey. Jab tak androoni tor par sardi kay yeh ehsaas baqi rehta hey. Hum khaarji tor par garmi mehsoos kartey hain. Yani lashoor mein sardi ka ehsaas aur shaoor mein garmi ka ehsaas dono mil kar aik imtisaal hey. Chunachey aik rukh Ilm-e-shey aur dusra rukh shey hota hey. Agar kahin Ilm shey ka suraag mil jaye tu phir shey ka wajood mein aana lazmi hey. Agar kisi ki tabiyat koneen (QUININE) ki taraf raghbat karney lagey tu lazman es ke andar maleriya (MALARIA) mojood hey jis ka waaqia hona lazmi hey kiyunke koneen ki raghbat Ilm shey hey aur malaria shey hey.