Fatah

Aala tareen shuhod ko fatah kehte hein. Agar kisi shakhs ko shuhod ka kamaal muyassar aa jaye toh woh aalam ghaib ka muzahira karte waqt ankhen band nahi rakh sakta balkay is khud is ki aankhon par aisa wazan parta hey jis ko woh bardasht nahi kar sakteen aur khuli rehne par majaboor ho jati hein. Aankhon ke ghilaaf in roshiniyon ko jo nuqta e zaat se muntashir hoti hein sambhaal nahi saktey aur be sakhta harkat mein aa jatay hein. Jis se aankhon ke khilnay aur band honay yani palak jhapkane ka amal jari ho jata hey.

Jab sair, shuhod ya muaina khuli aankhon se honay lagta hey toh is ko fatah ke naam se tabeer kya jata hey. Fatah mein ensaan azal se abadd taq mamlaat ko baydaari ki haalat mein chal phir kar daikhta aur samjhta hey. Kaayenaat ke baeed tareen fasloon mein ajraam samawi ko bantaa aur Umar tabee ko poanch kar fanaa hotay daikhta hey. la shumar kehkashani nizaam is ki aankhon ke samnay takhleeq paate hein aur la sahib Zamani daur gudaaz kar fanaa hotay nazar atay hein.

Fatah ka aik second ya aik lamha baaz auqaat azal taa abadd ke waqfay ka muheet ban jata hey. Maslan mahireen falkiat kehte hein ke hamaray nizaam e shamsi se allag koi nizaam aisa nahi jis ki roshni hum taq kam o besh chaar baras se kam arsay mein pahunchti ho. Woh aisay setaaray bhi batatay hein jin ki roshni hum taq aik crore saal mein pahunchti hey. Is ke maienay yeh hue ke hum is second mein jis setaaray ko dekh rahay hein woh aik crore saal pehlay ki heyyat hey. Yeh tasleem karna parre ga ke mojooda lamha aik crore saal pehlay ka lamha hey. Yeh ghhor talabb hey ke in dono lamhoon ke darmain jo aik aur bilkul aik hein. Aik crore saal ka waqfa hey. Yeh aik crore saal kahan gaye ?

Maloom hua ke yeh aik crore saal faqat tarz idraak hein. Tarz idraak ne sirf aik lamha ko aik crore saal par taqseem kar diya hey. Jis terhan tarz idraak guzashta aik crore saal ko mojooda lamha ke andar dekhatii hey. Is hi terhan idraak aindah aik crore saal ko mojooda lamha ke andar dekh sakti hey. Pas! Yeh tahaqeeq hota hey ke azal se abadd taq ka tamam waqfa aik lamha hey jis ko tarz idraak ne azal se abadd taq ke marahil par taqseem kar diya hey. Hum is hi taqseem ko makaan (space) kehte hein. Goya azal se abadd taq ka tamam waqfa makaan hey aur jitne hawadis kaayenaat ne dekhe hein woh sab aik lamha ki taqseem ke andar muqeed hein. Yeh idraak ka Ejaaz hey jis ne aik lamha ko azal taa abadd ka roop ataa kar diya hey.

Hum jis idraak ko istemaal karne ke aadi hein woh aik lamha ki Tawalat ka mushahida nahi kar sakta, jo idraak azal se abadd taq ka mushahida kar sakta hey is ka tazkara Quran ki Surah al-qadar mein hey.
Tarjuma: “hum ne yeh utaara shab qader mein. Aur toh kya samgha gaya hey shab qader? Shab qader behtar hey hazaar mahinay se. Utartay hein farishtay aur rooh is mein apne rab ke hukum se har kaam par. Amaan hey woh raat subah niklny taq. ”

Shab qader woh idraak hey jo azal se abadd taq ke mamlaat ka inkishaaf karta hey. Yeh idraak aam shaoor se saath hazaar gina ya is se bhi ziyada hey. Kyunkay aik raat ko aik hazaar mahinay se saath hazaar gina ki munasbat hey. Is idraak se ensaan kainati rooh, firshton aur in umoor ka jo takhleeq ke raaz hein mushahida karta hey.

*Boltn market se bas mein sawaar ho kar ghar aa raha tha. Bas mein is qader rush tha ke lagta tha ke kisi barray dabbay mein samaan ki terhan musafiron ko pack kar diya gaya hey. Dhowen aur jalay hue tail ke sath admion ke paseenay ki bo bhi bas mein basi hui thi. Bas chalne par khirki se hua ka jhaunka aata toh mutaffan paseenay ki bo se dimagh phatnay lagta. Bas mein sawaar musafir aisay bhi they jin ke safaid Buraq libaas senate ki bheeni bheeni khusbhoo se muattar they. Kuch logon ne sir, mein aisay tail daaley hue they ke jin mein dawaiyon ki khusbhoo mojood thi. Khusbhoo aur badboo ke is imtezaaj se dimagh bhaari ho gaya aur dam ghatney laga. Jab yeh soorat waqay hui toh yakayak zehan mein khayaal warid hua ke aadmi ke andar is qader taffun kyun hey ?

Zehan is khayaal par markooz ho gaya. Phir markaziat is qader barhi ke ankhen khumar alood ho gayeen.

Dekha ke aik gole daira hey. Is gole dairay ke oopar chay aur dairay hein. Har daira mukhtalif rangon se bana hua hey. Koi daira nilgon hey, koi sabz hey, koi surkh hey, koi siyah hey aur koi be rang hey. Qous o quzah ke in rangon mein dilchaspi barhi toh yeh chay dairay chay roshan nuqton mein tabdeel ho gaye aur yeh baat munkashif hui ke har Zee rooh darasal in chay nuqton ke andar zindah hey.

Un chay nuqton ko jab aur zayed geherai mein dekha toh nuqton ke darmain faasla qaim ho gaya. Pehla nuqta sir ke beech mein nazar aaya. Doosra nuqta peshani ki jagah, teesra nuqta dayen pastan ke neechay, choutha nuqta seenay ke beech mein, panchawan nuqta dil ki jagah aur chhata nuqta naaf ke maqam par dekha.

Naaf ke maqam par jo nuqta mojood tha is mein tareqi gayab thi aur is mein taffun ka ehsas numaya tha. Barri herat hui ke is qader roshan aur tabnak nuqton ke sath yeh kaseef, tareek aur mutaffan nuqta kyun hey? Ab meri haalat yeh thi ke zehan jism ko chore chuka tha. Gosht post ke jism ki hesiyat aik khaali lifaafa jaisi thi. Yeh ehsas hi nahi raha ke mein bas mein safar kar raha hon dekha ke har aadmi ke kaandhon par do farishtay mojood hein. Aur farishtay kuch likh rahay hein. Lekin likhnay ki tarz yeh nahi hey jo hamari duniya mein raaij hey. Nah in ke hathon mein qalam hey. Aur nah samnay kisi qisam ka kaghaz hey. Firshton ka zehan koi baat note karta hey aur woh baat film ki aik jhilli par naqsh ho jati hey. Naqsh o nigaar ki soorat yeh hey ke maslan aik aadmi ke zehan mein aeza rasani aur hasad ke jazbaat mutharrak hein. Teesra aadmi kisi ko qatal karne ke darpay hey. Yeh aadmi qatal karne ke iraday se ghar se bahar nikla. Aik farishtay ne foran is ke zehan mein targheeb ke zariye yeh baat daali ke qatal karna bohat bara jurm hey aur jaan ka badla jaan hey. Lekin is aadmi ne is targheeb ko qabil tavajja nahi samgha aur qadam bqdm apne iraday ko poora karne ke liye agay barhta raha. Targheebi programme par jab amal nahi hua toh dosray farishtay ne is jhilli numa film par apna zehan markooz kar diya aur is film par yeh tasweer munakis ho gayi ke woh bandah qatal ki niyat se ghar se bahar aaya aur is ke oopar is baat ka koi assar nahi hua ke jaan ka badla jaan hey. Yeh bandah aur agay barha aur mutayyan maqam par poanch kar apne hi jaisay dosray ensaan ke pait mein chhura ghonp diya. Dosray farishtay ne foran hi is ki film banai.
Jurm karne ke baad is bande ke zameer mein hil chal barpaa ho gayi. Dimagh mein musalsal aur tawatar se yeh baat aati rahi ke yeh kaam mein ne sahih nahi kya hey. Jis terhan mein ne aik jaan ka khoon kya hey isi terhan meri saza bhi yahi hey ke mujhe qatal kar diya jaye. Zameer ki yeh malamat bhi film ban gayi.

Ala haza al-qayas, tenu admion ne apne iraday aur programme ke tehat amal kya aur jaisay jaisay is programme ko poora karne ke liye a nhon ne iqdaam kya, har amal aur har harkat ki film banti chali gayi. Is ke bar aks aik aadmi ibadat ke iraday se masjid ki taraf barha. Masjid mein poanch kar khuloos niyat se Allah ke huzoor sajda kya. Khloo s niyat Allah ko pasand hey. Allah ki is pasandeedgi ke nateejay mein woh inamaat o ikramaat ka mustahiq qarar paaya. Go ke usay maloom nahi ke is ka amal maqbool hua ya maqbool nahi hua. Lekin chunkay is ki niyat mukhlisana thi is liye yeh amal karne ke baad is ka zameer mutmaen ho gaya aur is ke oopar sukoon ki haalat qaim ho gayi. Sukoon ka asal maqam jannat hey. Zameer ne mutmaen ho kar is baat ka mushahida kya ke mera maqam jannat hey. Jaisay hi jannat samnay aayi, jannat ke andar tamam anwaa o aqsam ke phal, shehad ki nehrein, hoz kusar waghera samnay aa gaye. Jab zameer aik nuqta par markooz ho kar in inamaat o ikramaat se Faiz yab ho chuka toh farishtay naya seen jhilli numa film par apna zehan markooz kar diya aur yeh saari karwai film ban gayi.

Aik doosra aadmi ibadat ke liye ghar se bahar aaya. Zehan mein kasafat hey. Allah ki makhlooq ke liye bughz o inaad hey. Is ka mashgala haq talfi hey. Safaki, bar bariat aur jabar o tashadud is ka pasandeeda amal hey. Masjid mein daakhil hua. Namaz barhey lekin zameer mutmaen nahi hua. Zameer mutmaen nah hona darasal woh kefiyat hey jis ko dozakh ki kefiyat ke siwa doosra naam nahi diya ja sakta. Jab yeh aadmi namaz se farigh hua aur dil o dimagh ko be sukoon mehsoos kya toh foran dosray farishtay ne is jhilli numa film par apna zehan markooz kya aur saari roidaad film ban gayi.

Farishtoh  ne mujhe bataya:

Is waqt aap ke samnay do kirdaar hein. Aik kirdaar woh hey jis ne targheebi programme se rogrdani ki aur mehez apni khwahish nafs ki pairwi karte hue apne hi bhai ko qatal kar diya. Aik woh shakhs hey jis ne bzahir woh amal kya jo naiko car logon ka amal hey. Lekin is ki niyat mein khuloos nahi tha. Woh khud ko dhoka day raha tha.

Doosra giroh woh hey jis ki niyat mein khuloos hey. Zehan mein pakizgee hey. Aur Allah ke qanoon ka ehtram hey.

Aayiyae ab hum in dono garohoon mein se aik aik fard ki zindagi ka mutaliati tajzia karte hein.

Qatal karne wala bandah jab duniya ki humma humi aur gehma gehmi aur la-mutnahi masrofiyat se farigh hota hey toh is ke oopar jurm ka ehsas musallat ho jata hey. Dil be cheeni aur dimagh pareshani ke aalam mein seedhi harkat ke bajaye is terhan ghumte hein ke yeh pareshani zehni khlfshar aur dimaghi kashakash mein paish anay walay alaam o masaaib ki taswerain ban jati hein. Ab farishtay ki banai hui film par nuqoosh is bande ke apne iraday aur ikhtiyar se gehray ho jatay hein. Jaisay jaisay in nuqoosh mein geherai waqay hoti hey. Is aadmi ke andar roshan nuqtay dhundley honay lagtay hein. Aur yeh dhund barhatay barhatay is nuqta par jo naaf ke maqam par hey muheet ho jata hey aur is nuqta ke andar roshniyan tareqi mein doob jati hein. Kisi bande ke oopar jab yeh kefiyat warid ho jati hey toh tareqi aur kasafat aik mutaffan phora ban jati hey aur is phoray ki saraand is ke khoon mein rich bas jati hey. Phir yeh saraand barhatay barhatay itni ziyada ho jati hey ke baqi paanch nuqtay is aadmi se kaafi hadd taq latalq ho jatay hein.

Firshton ki is taleem se mein mabhoot o shashdar tha ke samawaat se aik aawaz gungi, woh aawaz khantio ki aawaz ki terhan thi. Jab is madh bhari aur sorely aawaz mein mein ne apni tamam tar tavajja mabzol ki toh meri samaat se yeh aawaz tkrayi.

“Mohar laga di Allah ne in ke dilon par, in ke kaanon par aur in ki aankhon par dabeez parday daal diye. Aisay nasaddat assaar logon ke liye azaab alim ki vayd hey. ”

aawaz ka sunna tha ke khauf se dil laraz utha. Jism ke saaray masamaat khil gaye. Zabaan gang thi aur aankhon mein ansoo they. Itna roya, itna roya ke hichki bndh gayi. Logon ne dekha, samjhay koi pagal hey. Kuch logon ne awazay kisay, kitni sitam zrifi hey ke bas mein mojood aik aadmi ne bhi hamdardi ka koi lafz zabaan se ada nahi kya aur mein is aalam be qarari mein bas se utar gaya. Is waqt ghar pouncha, ghar mein andhera tha, is gham naak aur alum aamaiz kefiyat ka assar yeh hua ke nidhaal ho kar charpayee par gir gaya. Kasak ne dard ki shakal ikhtiyar kar li. Lagta tha kisi ne dil ke andar koi keel thonk di hey. Yakayak syedna Huzoor Aleh Salat O Valslam ki rehmat aur lutaf o karam ki taraf tavajja mabzol ho gayi. Ab phir dekha ke woh dono farishtay mojood hein aur sir par haath phair kar mujhe tasalii day rahay hein. Is farishta ne, jo neki ki film bananay par mutayyan tha, mere samnay apni banai hui film ko kholna shuru kar diya aur aankhon ke samnay aik screen aa gayi.
Ya Mazharal ageeb! Naaf ke maqam par kaseef aur tareek nuqta ke bajaye roshan nuqta aankhon ke samnay aa gaya. Itna roshan ke Sooraj ki roshni is ke samnay chairag aur chaand ki chandni in noorani roshiniyon ke samnay tamtata diya. . .  Dimagh ke oopar alamnaak kasafat dekhte hi dekhte dhul gayi.

Woh shakhs jis ne khloo s niyat se namaz ada ki thi aur jis ke dil mein Allah ke banaye hue qanoon ki hurmat thi, mojood tha. Is aadmi ke andar roshan nuqtay ki shu’ayen, Sooraj ki shu-aon ki terhan gardish karne lagen. Aik sukoon ka aalam tha jo thehray hue samandar ka sukut tha. Roshan roshan qalb mein jal tarang ka samaa tha. Kaif o masti ka aalam tha aur is Kaif o masti ke aalam mein woh shakhs jannat ki par fiza waadi mein kalkasht chaman tha.

Jannat ke nazare ka kya bayan kya jaye. Aisay aisay mehlaat ke jin ke andar fun taamer aisa ke duniya ki koi tareekh misaal paish nahi kar sakti. Heere jawahraat se murassa is mehal mein in sahib ko mehv istirahat dekha. Jin ki khidmat ke liye hooren mamoor theen. Qisam qisam ke Tayyoor aur parinday chamak rahay they. Lagta tha ke in sahib ki tareef o tauseef ke tarane ga rahay hein. Aisay tarashtain hue patharon se hosein dekhen jin patharon ki chamak damak ke samnay sachey motiyon ki chamak damak maand hey.

Jannat mein aik aala maqam hey. Yeh maqam in qudse nafs hazraat ka maqam hey jo khuloos niyat se Allah ki ibadat karte hein. In ke dil mein Allah ki makhlooq ki khidmat ka jazba karfrma hey. Jin ke dil haq aashna hein aur jo Adam o Hawa ke rishte se apni behan bhaiyon ka ehtram karte hein aur in ke dukh dard ko apna dukh dard samajh kar koshish karte hein ke Allah ki makhlooq is dukh dard se nijaat haasil kere. Is pursukoon manzar ko dekh kar mere oopar sukut taari ho gaya. Aqal gum ho gayi, samaat dhulti hui mehsoos hui. Duniya ko dekhnay wali Basarat aik fraib aur dhoka nazar aayi aur phir be ikhtiyar ankhen aabshaar ban gayeen. Yeh ansoo gham aur khauf ke ansoo nahi they, tshkr ke ansoo they. Meri is walehana khusi se dono farishtay bhi khush hue. Aur poocha jantay ho yeh kin logon ka maqam hey ?

Yeh in logon ka maqam hey jo Allah ke bargzida payghambaroon ke betaye hue rastay par khuloos niyat se amal karte hein aur yahi woh log hein jinhein Allah taala ne apna dost kaha hey. Be shak Allah ke doston ke liye khauf hota hey aur nah woh gham aashna hotay hein.
Yeh dono farishtay karama kateebeen they.

Muraqba ki Aqsam

Muraqba ke mahireen naay apne shagrdon ko mraqbe ke mukhtalif tareeqay taleem kiye hein. Yeh mraqbe shagird ki roohani taraqqi mein classon ka kaam karte hein. Taa ke roohani salahiyaten yakke baad deegray marhala waar beedar hon. Jab shagird mraqbe ke kisi khaas tareeqay par qudrat haasil kar laita hey toh usay aglay marhalay ki taraf barha deta hey.

Mraqbe mein kiye jaany walay tasawwur ki bunyaad par mraqbe ki mukhtalif kasmain aur in ke maqasid mutayyan ho jatay hein. Kashaf al kabur ka muraqba is liye karaya jata hey ke shagird marnay ke baad ki duniya ko dekh le. Agar roshni ke jism ko taaqat dena maqsood hey toh roshiniyon ka muraqba taleem kya jata hey. Noor ke mushahiday ke liye muraqba noor kya jata hey. Agar roohani ustaad ki tarz fikr aur sifaat ko shagird ke andar Rasikh karna maqsood hey toh ustaad ka tasawwur karaya jata hey.

Mukhtasir yeh ke shagird ki tabiyat, salahiyat aur zaroorat ke mutabiq mukhtalif mraqbe Talqeen kiye jatay hein. Is ka taayun aik maahir aur kaamil ustaad hi kar sakta hey jo Ilmi aur amli aitbaar se mraqbe ki Manazil tey kar chuka ho.

Tasawwur ke farq aur amli aitbaar se mraqbe ki aqsam bohat ziyada hein. Is liye mojooda baab mein muraqba ke woh tareeqa bayan kiye gaye hein. Jo ehamiyat ke lehaaz se sir fehrist hein deegar tareeqay kisi nah kisi terhan in muraqbon ki shaakhen hein.

Chand muraqbon ke ilawa har mraqbe ke sath aik amli programme tarteeb diya gaya hey. Taa ke har shakhs is course ya programme ki madad se muraqba ke umomi aur khusoosi fawaid haasil kar sakay.

Mraqbe ke baaz programme khusoosi maqasid ke liye hein. Jaisay kashaf al kabur ka muraqba, Hatef ghaibi ka muraqba, zehni sukoon ke husool ka muraqba waghera. In programon par amal kar ke kisi khaas salahiyat ko beedar kya ja sakta hey ya makhsoos faida haasil kya ja sakta hey. Deegar mraqbe ensaan ke baatini hawaas ko mutharrak karte hein. In muraqbon mein kisi khaas tarz se teesri aankhh ko beedar kya jata hey.

Wazahat: Programme muratab karte hue aik ost taalib ilm ko zehen mein rakha gaya hey aur programme is terhan tarteeb diya gaya hey ke taraqqi ke sath sath zehen par baar nah parre is ke bawajood ustaad ki kami ka jo khala paaya jata hey is ko idaara naay par karne ka azm kya hey is terhan ke taalib ilm apni waardaat o kaifiyat mahana report ki soorat mein bhaijtay rahen taa ke kisi khaas hadaayat ki zaroorat mehsoos ho toh kar di jaye.

Programme waza karte hue mandarja zail baton ko samnay rakha gaya hey.

1.     Dimagh o dimaghi ki karkardagi ko behtar banana.

2.     Zehen ki khusoosi quwatoon maslan qowat e hafza , qowat e mutakhayala, qowat e takhleeq aur raftaar mein izafah karta.

3.     Baatini salahiyaton maslan tally pithi, kashaf waghera ko beedar karna.

4.     Ghhor o fikr aur wajdan ki quwatoon ko jala bakhshna.

5.     Taalib ilm ki roohani Basarat ya teesri aankhh ko mutharrak karna.

Kisi bhi programme par amal karne se pehlay chand baton ka khayaal rakhna zurori hey.

1. Muraqba waqt ki pabandi ke sath (15) pandrah se bees minute kya jaye. Kamyabi nah ho toh hosla harnay ki zaroorat nahi. Nataij o fawaid ka inhisaar taalib ilm ki mustaqil mizaji aur dilchaspi par munhasir hey. Baaz taalib ilm aahista aahista agay barhatay hein aur pabandi se mashq karne ki badolat taraqqi ki raftaar motadil rehti hey. Baaz taalib ilm ibtida mein taizi se taraqqi karte hein lekin baad mein raftaar kam ho jati hey. Baaz log shuru shuru mein koi qabil zikar paish Raft nahi karte lekin agay ja kar raftaar bohat taiz hay ho jati hey. Gharz tabiyat ke farq se taraqqi ke madaraj allag allag hotay hein. Usooli tor par jo cheez aahista aahista tabiyat mein daakhil ho woh ziyada mustahkam hoti hey.

2. Zouq o shoq ya dilchaspi ka matlab yeh nahi hey ke apni taraf se programme mein koi tabdeeli kar den ya programme se tajawaz kar jayen. Dilchaspi se morad yeh hey ke muraqba aur deegar mashqon ko programme mein diye hue Laiha amal ke mutabiq poori tavajja se kya jaye.

Amlli Programme:

Muraqba karte hue kisi ko dekha jaye toh bzahir yeh nazar aata hey ke 1 shakhs ankhen band kiye betha hey. Yeh batiyaa mraqbe ke jismani lawazmaat hein yani muraqba karte hue kis terhan betha jaye. Mahol kaisa hona chahiye waghera. Muraqba ki asal is ka zehni pehlu hey. Mauzo ke paish e nazar hum yahan muraqba ke amli pehlu bayan karen ge. Amli pehlu se morad yeh hey ke muraqba kis terhan kya jana hey aur muraqba ke liye kin baton ka ihtimaam karna chahiye.

Mraqbe ka tareeqa yeh hey ke aadmi ankhen band kar ke apne zehen ko tamam khayalat aur tfkrat se azad kar day aur kisi aik khayaal ya tasawwur ki taraf is terhan mutwajjah ho jaye ke is ki dilchaspi aur is ka zehni rishta dosray tamam khayalat se baqi nah rahay. Muraqba mein do batiyaa ehamiyat rakhti hein. Aik zehen ka khaali hona aur doosra woh tasawwur jo muraqba mein kya jata hey. Zehen mein honay ka matlab yeh hey ke aadmi kisi khayaal mein khud ko nah uljhaye aur nah apne iraday se kisi cheez ke mutaliq soochey. Is kefiyat ko aik terhan ki be khayaali kaha ja sakta hey.

Muraqba mukhtalif tareeqon se kya jata hey aur is terhan mraqbe ki aqsam ban jati hein.

Mraqbe ki tareef ke baad ab hum muraqba se mutaliq doosri tafseelaat bayan karte hein.

Andazِ Nashist:

Muraqba ke liye arram da aur par sukoon nashist honi chahiye. Taa ke asaab mein khinchao nah ho aur jism be arram nah ho.

Jismani saakht aur tabee rujhan ki munasbat se muraqba mein bethnay ke liye mandarja zail nashist mein se kisi aik ka intikhab kya ja sakta hey.

1-   Aalti Paalti Maar Kar Baithna:

Farsh ya chocky par baith kar baen paiir ko samaitt kar dayen Raan ke neechay rakh len aur dayan paiir samaitt kar baen Raan ke oopar rakh len. Kamar aur reerh ki haddi seedhi rahay lekin itna tanao nah ho ke azlaat khnch jayen aur itna khham nah ho ke kamar jhuk jaye. Is nashist mein dono haath ghutnon par rakh len. Hathon ko goad mein bhi rakha ja sakta hey.

  2- Do Zanoo Baithna:

Jin logon ko aalti paalti maar kar bethnay mein mushkil ho woh namaz ki terhan do zaano ho kar baith jaoon. Is nashist ke liye bhi zurori hey ke kamar mein nah toh khham ho aur nah kamar tanii hui ho. Balkay aisi arram da haalat honi chahiye jis mein gardan aur kamar ke pathon par dabao nah parre.

3- Deegar Andaaz Nashist:

Aik tareeqa yeh hey ke kullho ke bil baith kar dono peeron ko samaitt kar khara kar len aur dono hathon ko halqa bana kar ghutnon ke oopar rakh len ya ghutnon ke gird halqa bana len. Is andaaz mein oopri dhar zara agay ko jhuka hota hey. Is andaaz nashist mein aik aam shakhs taweel waqfa taq baghair kisi jismani takleef ke muraqba kar sakta hey. Is andaaz nashist ki aik aur shakal is terhan hey:

Dono koolhay farsh par tika kar baith jayen aur peeron ko is terhan khara kar len ke baen pindli dayen pindli ke oopar ho aur paon ke talway farsh par tikay hon. Aik naram aur mazboot kapra le kar kamar ke peechay se guzaar kar ghutnon ke is halqay mein le kar agay ki taraf girah lgalin. Girah laganay ke baad jism ko azad chore den. Kapray ka qutar kitna hona chahiye aur kamar par kis maqam par rakha jaye is ka taayun khud kya ja sakta hey. Maqsad yeh hey ke bethnay mein koi jismani takleef nah ho. Dono hathon ko peeron ke barabar se guzaar kar takhno ke agay rakh len.

Muraqba kursi par baith kar bhi kya ja sakta hey lekin yeh khayaal rakhna zurori hey ke kamar seedhi rahay aur pusht se take is hadd taq nah lagey ke neend aa jaye.

Isi andaaz nashist mein chocky, takhat ya sofay par baith kar bhi muraqba kya ja sakta hey. Chocky ya takhat par bethnay ke baad koi takiya goad mein rakh kar is par haath rakh lainay chahiye. Taa ke jismani sukoon mein khlal nah parre.

Baaz mraqbe pusht ke bil late kar bhi kiye jatay hein. Lekin late kar muraqba karne mein khaami yeh hey ke zehen par neend ka ghalba ho jata hey aur muraqba ka maqsad poora nahi hota.

Muraqba kharray ho kar bhi kya jata hey aur baaz tasawwur aisay hotay hein jo chaltay phirtay, uthte baithtay, har waqt karaye jatay hein. Muraqba ke yeh andaaz mstsnyat mein hein warna beshtar mraqbe baith kar kiye jatay hein. Baith kar muraqba karne mein aadmi aasani ke sath zehni yaksoi haasil kar laita hey. 

Jagah aur Auqaat:

Mahol jis qader par sukoon aur Farhat bakhash hota hey isi munasbat se muraqba mein inhimak aur yaksoi bhi ziyada hoti hey. Muraqba aisi jagah karna chahiye jahan nah ziyada garmi ho aur nah itni thandak ke sardi mehsoos honay lagey. Gird o paish mein cheeze jitni kam hon gi isi qader zehan halka rahay ga. Jagah hua daar aur ghutan se pak honi chahiye. Muraqba karte waqt ziyada se ziyada andheray ka ihtimaam hona chahiye. Batian bujha dainee chahiye aur agar kisi khirki se roshni aa kar chehray par par rahi ho toh usay parday se dhak den lekin yeh khayaal rakhna zurori hey ke kamray mein oxygen ki kami nah ho.

Bistar par baith kar muraqba karne se zehan aaraam ki taraf mael ho jata hey. Munasib yeh hey ke muraqba farsh, takhat, chocky ya kisi hui charpayee par kya jaye. Muraqba ke waqt libaas aisa hona chahiye jis se jism be aaraam nah ho.

Muraqba ke liye chaar auqaat behtar hein.

* subah Sooraj niklny se pehlay.

* din ke wast mein zawaal ke baad.

* asar ke baad aur

* nisf raat ke baad.

in auqaat mein nature ke oopar sukut taari ho jata hey aur insani hawaas mein bhi thehrao ki kefiyat peda ho jati hey. Is liye un auqaat mein muraqba karne ke fawaid ziyada hein. In sab auqaat ki apni jagah kuch khususiyaat hein. Lekin woh auqaat behtar hein jo ghuroob aftaab se le kar tulu aftaab ke darmain hein. Is ke baad asar ka waqt hey jo ghuroob aftaab ke qareeb hey. Is ki wajah yeh hey ke raat mein woh hawaas mutharrak ho jatay hein jin se ghaibi duniya ka inkishaaf hota hey.
Zameen do terhan chal rahi hey. Aik gardish mehwari hey aur doosri Tolani. Zawaal ke baad zameen ki gardish mein kami waqay ho jati hey aur phir rafta rafta yeh gardish kam hoti chali jati hey. Asar ke waqt taq yeh gardish itni kam ho jati hey ke hawaas par dabao parney lagta hey. Ensaan, charind o parind, sab par din ke hawaas ki bajaye raat ke hawaas ka darwaaza khilna shuru ho jata hey. Har Zee feham ensaan is baat ko mehsoos karta hey ke asar ke waqt is ke oopar aik aisi kefiyat taari ho jati hey jis ko woh thakaan aur azmhlal ka naam deta hey. Yeh kefiyat shaoor par la shaori therikaat ki ibtida hoti hey.

Nisf raat ke baad la shaori hawaas ka ghalba ziyada hota hey aur isi lehaaz se muraqba ke liye yeh behtareen waqt hey.

La shaori hawaas subah Sooraj niklny se pehlay taq ghalib rehtay hein. Is liye tulu aftaab se pehlay muraqba karna ziyada fawaid ka haamil hey. Sooraj niklny se pehlay muraqba karne ka bara faida yeh hey ke raat ki neend din bhar ke thakan ke asraat aur dimaghi azmhlal daur kar deti hey aur muraqba ke waqt yaksoi haasil rehti hey. Beedar honay ke baad bhi kuch waqt la shaori therikaat ka ghalba hota hey is liye muraqba ke asraat zehan ke andar utar jatay hein.

Aksar logon ke liye taqseem car aur muashi masrofiyat ki binaa par nisf raat ke baad muraqba karna munasib nahi hota kyunkay din bhar ki thakan se neend ghalib aa jati hey aur muraqba nahi ho paata. Aisay logon ke liye Sooraj niklny se pehlay ka waqt behtareen waqt hey.

Muraqba kitni der karna chahiye. Yeh aadmi ki apni zehni kefiyat aur dimaghi yaksoi par munhasir hey. Muraqba ka waqt das pandrah minute se le kar kayi ghantay taq ho sakta hey. Aisa bhi hotHa hey ke muraqba ke douran waqt guzarnay ka ehsaa seen nahi hota. Jab ankhen khulti hein toh maloom hota hey ke muqarara hadd se ziyada waqt guzar gaya hey. Kabhi aadmi ki ankhen muqarara waqt se pehlay khil jati hein aur tabiyat mein muraqba ka rujhan nahi rehta. Lekin mraqbe ka ost dorania bees minute se le kar paintalis minute hey.

Muraqba ke liye jo waqt bhi muqarrar ho is ko poori terhan istemaal kya jaye. Nihayat sukoon aur itminan se muraqba shuru kijiyej. Khud ko har terhan ki zehni yaksoi ke liye tayyar kar len. Jis terhan hum kisi kitaab ke mazmoon se mustafeed honay ke liye ziyada se ziyada tavajja dete hein. Mutalea ke liye mahol ko par sukoon banatay hein. Isi terhan muraqba ke liye bhi tavajja, inhimak aur sukoon ka hona zurori hey.

Muraqba ki nashist mein baith kar pehlay zehan ko bilkul azad chore den aur ziyada se ziyada par sukoon ho jayen. Is ke liye alfaaz ke zariye bhi targheeb di ja sakti hey. Maslan:

“ Har taraf sukoon aur thehrao hey, mere andar bhi yaksoi aur thehrao daakhil ho raha hey. Waghera waghera. ”

yeh alfaaz dil hi dil mein ahistagi se ada kiye jayen taa ke in ka assar zehan mein geherai mein utar jaye. Jab jism, zehan aur saans mein tawazun peda ho jaye toh muraqba shuru kya jaye.

Maadi Imdaad:

Muraqba ka maqsad baatini nigah ko harkat dena hey. Yeh maqsad is waqt poora ho sakta hey jab aankhh ke deilon ki harkaat ziyada se ziyada sakit ho jayen ya inhen ziyada se ziyada moattal rakha jaye. Aankhh ke deilon ke ta-attul mein jis qader izafah hota hey. Isi qader baatini nigah ki harkat barh jati hey. Is qanoon ko samnay rakhtay hue muraqba ke waqt royain daar romal ya kapra aankhon ke oopar bator bandish istemaal kya jata hey. Kapray ka rang siyah ho toh acha hey. Behtar yeh hey ke kapra toliye ki terhan royain daar ho ya naram royain daar toliya istemaal kya jaye. Bandish mein is baat ka khayaal rakha jaye ke papootay toliya ya kapray ki girift mein aa jayen. Yeh girift dheeli nahi honi chahiye aur nah itni sakht ke aankhon mein dard honay lagey. Mansha yeh hey ke aankhon ke papootay halka sa dabao mehsoos karte rahen. Munasib dabao se aankhh ke deilon ki harkat barri hadd taq moattal ho jati hey. Is ta-attul ki haalat mein jab nigah se kaam lainay ki koshish ki jati hey toh aankhh ki baatini quwaten jin ko hum roohani aankhh ki benaye keh saktey hein, harkat mein aa jati hein.

Samaat ko bairooni awazon se mehfooz rakhnay aur baatini awazon ki taraf tavajja badhaane ke liye kaali mirch ka sufoof roi ke phoye ko halka sa num kar ke is mein lapait liya jata hey aur is phoye ko muraqba ke waqt kaanon mein rakha jata hey. Kaali mirch ki yeh khasusiyat hoti hey ke woh bairooni aawaz ki lehron ko jazb krliti hey aur andar ki aawaz ko samaat ki satah par latayen hey.

Kaanon mein roi ke phoye rakhnay aur aankhon par patti bandhnay ka izafi faida yeh hey ke muraqba ke waqt mahol ke asraat kam se kam ho jatay hein. Laazmi nahi hey ke muraqba karte hue in dono tareeqon par amal kya jaye, in ke baghair bhi muraqba kya ja sakta hey.

Tamam baton ko mad e nazar rakhtay hue aaraam da nashist mein baith jayen. Ankhen band kar ke kuch der ke liye zehan ko azad chore den. Phir har taraf se tavajja htakr muraqba karen.

Tasawwur:

Aam tor par log is uljan ka shikaar ho jatay hein ke tasawwur kya hey ya tasawwur kis terhan kya jata hey. Tasawwur ka matlab yeh samgha jata hey ke ankhen band kar ke kisi cheez ko dekha jaye maslan agar koi shakhs roohani ustaad ka tasawwur (tasawwur Sheikh) karta hey toh woh band aankhon se ustaad ke jismani khadd-o-khaal ya chehray ke nuqoosh dekhnay ki koshish karta hey.

Koi shakhs roshiniyon ka muraqba karta hey toh band aankhon se roshiniyon ko dekhna chahta hey. Yeh amal tasawwur ki tareef mein nahi aata. Balkay is ka matlab yeh ho ga ke 1 shakhs band aankhon se kisi cheez ko dekhnay ki koshish kar raha hey yani dekhnay ka amal saqt nahi hua. Chunkay dekhnay ka amal saqt nahi hua is liye tasawwur qaim nahi ho ga.
Tasawwur se morad yeh hey ke aadmi har taraf se zehan hata kar kisi aik khayaal mein be khayaal ho jaye. Is khayaal mein kisi qisam ke maani nah pahnaye aur nah hi kuch dekhnay ki koshish kere. Misaal ke tor par agar roohani ustaad ka tasawwur kya jaye toh is ka tareeqa yeh hey ke aadmi ankhen band kar ke is khayaal mein baith jaye ke mein Sheikh ki taraf mutwajjah hon ya meri tavajja ka markaz Sheikh ki zaat hey. Sheikh ke jismani khadd-o-khaal ya chehray ke nuqoosh ko dekhnay ki koshish nah ki jaye. Isi terhan roshiniyon ka muraqba karte hue mehsoos kya jaye ke mere oopar roshniyan baras rahi hein. Roshni kya hey aur roshni ka rang kis terhan ka hey is taraf zehan nah lagaya jaye.

Mubtadi ko is waqt shadeed zehni pareshani ka saamna karna parta hey. Jab usay muraqba mein idher udhar ke khayalat atay hein. Muraqba shuru karte hi khayalat ka hajhoom ho jata hey. Zehan ko jitna par sukoon karne ki koshish ki jati hey. Khayalat ziyada anay lagtay hein yahan taq ke aasabi thakan aur bezari taari ho jati hey. Kabhi khayalat itni shiddat ikhtiyar kar letay hein ke aadmi muraqba tark kar dainay par majaboor ho jata hey. Woh samajhney lagta hey ke is ke andar muraqba ki salahiyat hi nahi hey. Jabkay yeh baat aik was wasay se ziyada koi ehamiyat nahi rakhti.
Zehan ka kirdar ghorey jaissa hota hey. Jab ghoray ko sudhana shuru karte hein toh woh sakht muzahmat karta hey. Lekin musalsal mehnat ke baad kamyabi ho jati hey. Isi terhan zehan ko control karne ke liye musalsal mehnat zurori hey. Usool o zawabit ke sath waqt ki pabandi se muraqba kya jaye toh qowat iraadi harkat mein aa jati hey aur zehan ka sarkash ghora bil akhir raam ho jata hey.

Hamari shaori zindagi mein aisi bohat si misalein mojood hein jin mein tavajja tamam khayalat ke bawajood, ziyada waqfa taq kisi aik nuqta par markooz rehti hey. Aisi chand misalein day kar hum wazeh karen ge ke muraqba mein “tasawwur qaim”honay ke kya maienay hein.

Misaal number 1: 2 afraad ke darmain jazba ulfat o mohabbat hey. Jab 2 afraad ke darmain pasandeedgi ka rishta qaim ho jata hey toh dono ke zehnon mein ziyada se ziyada waqt aik dosray ka khayaal mojood rehta hey. Dono ke khayalat aik dosray ke sath radd o badal hotay rehtay hein. Lekin khayalat ke is tabadlay mein zindagi ke mamlaat mutasir nahi hotay.

Misaal number 2: aik beta kayi dinon taq maa ki nigahon se oojhal ho jata hey. Is waqt maa ki haalat yeh hoti hey ke hama waqt betay ka khayaal is ke dil o dimagh par musallat rehta hey. Agarchay woh zaroriat ke tamam kaam injaam deti hey. Lekin betay ka khayaal is ke zehan se allag nahi hota.

Misaal number 3: Musannif mazmoon likhte hue tamam tar zehni salahiyaton ka rukh mazmoon ki taraf kar deta hey. Mazmoon ki tafseelaat, jumlon ki nashist o barkhast is ke paish e nazar hoti hey. Hawaas kayi simtao mein kaam karte hein, nazrain kaghaz ko dekhatii hein, haath qalam ko pakarte hein, kaan aawazian suntay hein, qowat e lamsa maiz kursi ko mehsoos karti hey aur qowat e shamah mahol mein rachi hui khusbhoo ka idraak karti hey. Is ke bavjod zehan mazmoon aur is ki tafseelaat se nahi hathta aur bil akhir mazmoon kagaz per muntaqil ho jata hey.

Misaal number 4: Bohat dafaa aisa hota hey ke hum kisi pareshani mein mubtala ho jatay hein. Is haalat mein agarchay hum zindagi ke kam vbish saaray aamaal injaam dete hein. Lekin zehan ke andar pareshani ka khayaal dastak deta rehta hey. Is khayaal mein pareshani ki shiddat geherai par munhasir hoti hey. Hum chaltay phirtay bhi hein, khatay peetay bhi hein, baat cheet bhi karte hein, sotay jagtay bhi hein lekin zehni haalat ka tajzia kya jaye toh pata chalta hey ke zehan ke andar pareshani ka khayaal mutawatar harkat mein hey. Kabhi kabhi pareshani ka khayaal zehan par is qader ghalib aa jata hey ke hum mahol se apna rishta munqita kar baithtay hein, aur gum sm ho jatay hein.

Jis terhan oopar bayan ki gayi misalon mein tamam jismani af-aal aur khayalat ke sath zehan kisi aik taraf mutwajjah rehta hey isi terhan muraqba mein khayalat ke bawajood zehan ko musalsal aik tasawwur par qaim rakha jata hey. Muraqba karte waqt mukhtalif khayalat iraday aur ikhtiyar ke baghair zehan mein atay hein. Lekin muraqba karne walay ko chahiye ke khayalat par tavajja diye baghair apne tasawwur ko jari rakhay.

Be rabt khayalat anay ki barri wajah shaoor ki muzahmat hoti hey. Shaoor kisi aisay amal ko aasani se qubool nahi karta jo is ki aadat ke khilaaf ho. Agar aadmi shaoor ki muzahmat ke agay hathyaar daal deta hey toh Sarat mustaqeem se bhatak jata hey. Agar woh shaori muzahmat ki parwah kiye baghair muraqba jari rakhta hey toh rafta rafta khayalat ki ro madham par jati hey aur tabiyat mein uljan aur bezari khatam ho jati hey. Muraqba mein kamyaab honay ka aasaan rasta yeh hey ke khayalat ko radd karne ya jhatakney se guraiz kya jaye. Khayalat ayen ge aur guzar jayen ge. Agar khayalat ko baar baar radd kya jaye toh yeh khayalat ki takraar ban jati hey aur baar baar kisi khayaal ki takraar se zehan par khayaal ka naqsh gehra ho jata hey.

Misaal number 5: Aap ghar se kisi baagh ki sair ko nikaltay hein. Aap ke iraday mein yeh baat mutawater mojood rehti hey ke aap baagh ki sair ko ja rahay hein. Agar yeh khayaal zehan se hazf ho jaye toh aap kabhi baagh taq nahi poanch saktey. Rastay mein khushnuma sarkain aur makanaat dikhayi dete hein aur kisi jagah gandagi ka dhair bhi nazar aa jata hey. In tamam cheezon ko dekhnay ke bawajood qadam manzil ki taraf barhatay rehtay hein. Agar aap kisi khobsorat imarat ko dekhnay ke liye ruk jayen ya gandagi ke paas thehr kar karahat ka izhaar karne lagen toh aap ruk jayen ge aur baagh taq nahi poanch saken ge. Agar khobsorat imarat ka khayaal ya gandagi ka tasawwur zehan par musallat ho jaye toh baagh taq pounchanay ke baad bhi baagh ki sair se lutaf andoz nahi ho saktey.
Is misaal se yeh wazeh karna maqsood hey ke agar muraqba mein koi shakhs kisi khayaal ko radd karne ya tasawwur ki tasweer kashi mein masroof ho jaye toh is ka zehan sanwi baton mein ulajh jata hey aur zehni markaziyat haasil nahi kar sakta.

Guraiz:

Shuru shuru mein bohat ziyada muraqba nahi karna chahiye. Shiddat pasandi ke bajaye aitdaal ka rasta munasib hey. Bohat ziyada shiddat baratnay se guraiz ki qowat ghalib aa sakti hey. Ho sakta hey ke aadmi bohat uljan aur bezari se maghloob ho kar muraqba tark kar day. Chunanchey ibtida mein muraqba ka waqfa kam rakhna chahiye aur phir batadreej izafah karna chahiye. Muraqba mein pabandi waqt bohat ziyada ehamiyat rakhti hey. Baaz log kisi din bohat ziyada muraqba karte hein toh kisi din waqfa bohat kam kar dete hein aur baaz auqaat nagha ho jata hey.
Shaoor poori koshish karta hey ke kisi terhan muraqba ki mashq tark kar di jaye. Kabhi yeh khayaal aata hey ke aaj thakan bohat ho gayi hey lehaza kal muraqba kar len ge. Kabhi khayaal aata hey ke aaj neend poori nahi hui lehaza jald so jana chahiye. Kabhi yeh baat zehan mein aati hey ke aaj ke bajaye kal se pabandi ke sath muraqba karen ge. Is terhan har roz nagha hota rehta hey.

Aksar log mahol ya halaat ke sazgaar honay ki shikayat karte hein. Bilashuba har kaam ke liye mahol ka saaz gaar hona zurori hey. Lekin shaoor muraqba se bachney ke liye is baat ko bahana bana laita hey. Agar tamam nasazgar awamil daur ho jayen toh aadmi koi doosra uzur talaash kar laita hey. Jab hum koi taqaza ya khwahish poori karna chahtay hein toh achay buray har haal mein poora kar letay hein, neend aati hey toh shore ke bawajood bistar par late kar so jatay hein. Daftar jany mein der hoti hey toh nashta chore kar daftar chalay jatay hein. Muaash ke kaam ke liye subah saweray jana hota hey, toh kisi nah kisi terhan subah uth jatay hein aur dil chahay nah chahay kaam par chalay jatay hein.

Agar hum muraqba se fawaid aagahi chahtay hein toh jis terhan dosray kamon ke liye waqt nikaal letay hein muraqba ke liye bhi waqt nikalna amar lazim hey. Agar hum din bhar ki masrofiyat ka jaiza len toh yeh baat samnay aa jati hey ke muashi aur masharti masrofiyat ke ilawa aik qabil zikar waqfa be car waqt guzari soch bichaar aur be maqsad masrofiyat mein guzar jata hey. Is ke bawajood hum shikayat karte hein ke itni ziyada masrufiyat hoti hey ke waqt hi nahi milta. Agar hum muraqba ke zariye kuch haasil karna chahtay hein aur chobees ghanton mein se nisf ghanta bhi nahi nikaal saktey toh darasal hum muraqba karna hi nahi chahtay.

Muraqba aur Neend:

Muraqba aur neend ko yakja nahi hona chahiye. Yani aisi haalat mein muraqba se parhaiz karna chahiye jab yeh andesha ho ke neend ghalib aa jaye gi. Agar zehni aur jismani thakan sawaar ho kar kuch der aaraam ke baad muraqba kya jaye. Taa ke mamool ka programme poora hota rahay aur neend ghalib nah aeye. Aasabi aur jismani thakan daur karne ke liye muraqba se pehlay ankhen band kar ke jism ko dheela chore den. Aahista aahista gehri sansen len aur tasawwur karen ke tawanai ki laharen jism mein daakhil ho rahi hein. Chand minute taq is amal ko jari rakhen taa ke jismani aur zehni pasmurdaghi khatam ho jaye.

Muraqba khatam karne ke baad kuch der taq muraqba ki nashist mein sukoon ke sath baithy rehna chahiye. Muraqba khatam karte hi toheed ka hadaf tabdeel ho jata hey. Jis terhan baidar hone ke baad neend ki kaifiyat qadray ghalib rehti hein aur phir aahista aahista mukammal baydaari ghalib aa jati hey. Isi terhan muraqba ke baad kuch waqfa taq zehan ko azad chore kar baithy rehne se muraqba ki kefiyat aahista aahista baydaari mein daakhil hoti hey. Kuch dair bethe rehne ke baad ahistagi se kharray ho kar kamray mein tehelney, guftagu se parhaiz kijiyej. Agar bolna ho toh dheema lehja ikhtiyar kya jaye. Is terhan muraqba ke asraat ziyada se ziyada baydaari mein muntaqil hotay hein.

Rohaniyat mein bohat ziyada sona napasandeedah amal hey. Ziyada sonay se dimagh ke oopar jamood taari ho jata hey. Is liye neend mein aitdaal ki hadaayat ki jati hey. Agarchay kam se kam sona roohani salahiyaton ki baydaari mein bohat Muawin saabit hota hey lekin aik aam shakhs ke liye aur khaas tor par mubtadi ke liye neend ka waqt bohat kam karna theek nahi hey. Neend ka dorania zehni aur jismani takazay ke mutabiq hona chahiye. Ausatan chay ghantay ki neend munasib hey.

Baaz logon ko sonay se pehlay rsalon ya kahaaniyon ke mutalay ki aadat hoti hey. Is tarz amal ka nuqsaan yeh hey ke zehan in ka nuqoosh qubool kar laita hey aur neend ke douran in ki baz gasht hoti hey. Zehan ki is aadat se faida bhi uthaya ja sakta hey. Tareeqa yeh hey ke sonay se pehlay kuch der muraqba karen aur phir bistar mein chalay jayen taa ke muraqba ki kaifiyat zehan mein daur karti rahen. Is baat ki wazahat ki ja chuki hey ke muraqba aur neend ko baahum milana sahih nahi hey yani muraqba karte hue iraday ke sath neend ko musallat nahi karna chahiye. Is liye chand minute baith kar muraqba karen aur phir sonay ke liye late jayen.
Ghiza zood hazem aur saada istemaal karni chahiye aur itni honi chahiye ke maida par baar nah banay. Is terhan aadmi halka phulka rehta hey balkay zehni aitbaar se bhi markaziyat haasil rehti hey. Tibbi nuqta nazar se bhi saqeel ghezayein aur taiz mirch o masalhay sahet ko nuqsaan pohanchate hein. Mukhtasir yeh ke ghiza ke muamlay mein aitdaal ka rasta ikhtiyar karna chahiye. Muraqba ya koi bhi roohani mashq bharay pait nahi karni chahiye. Mashq is waqt karen jab khana khaye hue kam از kam dhai ghantay guzar chuke hon.

Tawanai Ka Zakheera:

Hamara rabita har waqt kainati zehan se qaim rehta hey. Mraqbe ke zariye kainati zehan ki tawanai ziyada se ziyada zakheera honay lagti hey. Is tawanai ko mehfooz kar ke sahih istemaal karna zurori hey. Is ke liye in tamam mashaghil aur zehni kaifiyat se bachna chahiye jin se tawanai zaya hoti hey. Yeh tawanai muraqba mein madad deti hey aur in hawaas ko mutharrak karti hey jin ka darwaaza roohani duniya mein khula hey.
Agar hum apni zehni kaifiyat par control nahi karen ge tawanai ka rukh aala ki bajaye asfal ki taraf ho jaye ga aur asfal hawaas mein amal daraamad kar ke zaya ho jaye gi. Chunanchey zehan ko control kar ke aik rukh par qaim rakhna chahiye. Shuru shuru mein bezari, uljan aur chirchiray pan ka saamna karna parta hey, tabiyat gharani mehsoos karti hey, lekin baad mein mamool par ajati hey.

Aasabi khinchao aur zehni tanao ko kam se kam karna bhi zurori hey. Zehan ko iraday ki qowat se itna yaksu aur ghair janib daar rakha jaye ke woh dimaghi uljhano se kam se kam mutasir ho. Bohat si ittllaat sadme ka baais banti hein aur bohat si ittllaat khushi ka pegham saabit hoti hein. Dono halaton mein jazbaat par control rakhna chahiye. Aisay aamaal ko kam karna chahiye. Jin se aasabi tawanai zaya hoti hey maslan buland aawaz se guftagu, chirchira pan, gussa, bezari, ghair zurori fikr mandi, ziyada jinsi rujhan waghera. In umoor par mukammal tor par aitdaal zurori hey. Taa ke zehni rujhanaat par ghalba haasil ho jaye. Zehan ki mukhtalif harkaat par ziyada se ziyada control se zehan iraday ke tabay ho jata hey.

Zehni therikaat ghair shaori tor par jari rehti hein aur hum in se mutasir hotay hein. Jab zehan mraqbe ka rang qubool kar laita hey toh ghair shaori tor par zehan yaksu rehta hey is kefiyat ke husool mein tarz fikar, mahol ke asraat aur pareshaaniya rakawaten peda karti hein. Mahol ke asraat ko aik hadd se ziyada control karna mumkin nahi lekin tarz fikr ko is terhan tabdeel kya ja sakta hey ke zehni yaksoi mutasir nah ho. Sabr, shukar, yaqeen, tawakkal aur istaghna woh khususiyaat hein jo zehan ko shak aur waswason se azad kar ke aala maqamat taq pohanchati hein. Ikhlaq aur tawaza ki khususiyaat apnane se zehan asfal kaifiyat se daur ho jata hey. Qowat iraadi istemaal kar ke zehan ko napasandeedah aur fasid khayalat se alehda rakhna chahiye. Agar aadmi khud zehni inteshaar mein mubtala ho toh woh har jagah pareshan hi rehta hey.

Rozana ke maloomat mein taqseem car honi chahiye taa ke be car rehne ki wajah se zehan idhar idhar nah bhatkay. Fazil auqaat ke liye misbet mashghooliat talaash ki jaye taa ke layani masrofiyat ki wajah se zehni aur jismani tawanai zaya nah ho. Achi aur malomati kutub aur sahet mand adab ka mutalea, mazmoon nigari, musawari ya isi terhan ki doosri masrofiyat ikhtiyar ki jayen. Khail kood aur munasib jismani werzish ka ihtimaam kya jaye. Be maienay guftagu se parhaiz ilm mein izafah karta hey.