Hatef Ghaibi

Kaayenaat aik ijtimai feham rakhti hey. Har zarray, setaaray, sayaray, charind parind, hewan, ensaan, jaanat aur farishtay, sab ko zindagi ki therikaat aik aisay shaoor se millti hein jo apne andar kaayenaat ki maloomat ka poora poora ilm rakhta hey. Daur jadeed ki zabaan mein is ki misaal aik aisay computer ki hey jis mein kaayenaat ka mukammal record mojood hey.

Muraqba ke zariye is shaoor se rabita qaim kya ja sakta hey. Is shaoor se raabtey ka aik zareya aawaz hey. Is aawaz ko istalahan Hatef ghaibi kehte hein. Jis ke maienay “ghaib ka pukarnay wala” hein. Yeh aawaz kaayenaat mein har waqt daur karti rehti hey aur koi shakhs jis ka zehan markaziyat qaim karne ki salahiyat rakhta hey aur alaaish se pak hey, mutwajjah ho kar usay sun sakta hey.

Sawal kere toh jawab pa sakta hey.

Kaayenaat mein sab se pehlay aawaz ka zahoor hota hey. Insani hawaas mein sab se pehlay samaat ka muzahira hota hey, samaat harkat mein aati hey toh samaat ke sath hi Basarat ka aik nuqta thehrao qarar paata hey aur koi shakhs aawaz mein mojood ilm ko daikhta hey. Is ke baad Shamah aur la Musa ki Hussain tarteeb paati hein. Is marhala par daira mukammal ho jata hey. Goya ensaan jo kuch daikhta aur mehsoos karta hey woh aawaz ki tosiay shakalain aur izafi tshrihat hein.

Quran pak ke misdaaq sab se pehlay “Kun” ki sada buland hui aur kaayenaat poori tafseelaat ke sath zahoor mein aa gayi. Lekin makhlooq ko is waqt taq hawaas haasil nahi hue they. Khaaliq ne makhlooq ko mukhatib kya aur kaha.

“ kya nahi hon mein rab tumhara ?”

Is aawaz ne makhlooq ko nigah ataa ki aur Basarat ki qowat amal mein aa gayi. Basarat ke sath hi dosray hawaas mutharrak ho gaye aur makhlooq ne dekh aur samajh kar iqraar kya ke be shak aap hi hamaray peda karne walay hein.

Tamam mazahab aawaz ko awliyat dete hein. Injeel mein darj hey ke:
“ Khuda ne kaha, roshni ho jaye aur roshni ho gayi. ”

hindu mazhab mein “OM” ki aawaz ko sab se muqaddas khayaal kya jata hey. Hindu fakra’a kehte hein ke aakash aur dharti aur is ke darmain jo kuch hey woh sab ome ki baaz gasht hey. In ka kehna hey ke kaayenaat mein aik aawaz musalsal daur kar rahi hey. Is aawaz ka naam who “aakash vanee”yani aasmani sada rakhtay hein. Sufia  bhi aik ghaibi aawaz ka tazkara karte hein. Jo “soot sarmadi”yani khudai aawaz kehlati hey. Isi aawaz se aulia Allah par  ilham hota hey.

Hatef ghaibi suneney ka tareeqa yeh hey:

* Muraqba ki nashist mein baith kar dono kaanon ke sorakh ko roi ke bahui se band kar diya jaye.

* Ab apne batin ki taraf mutwajjah ho kar aik aisi aawaz ka tasawwur kya jaye jo mandarja zail kisi aawaz se mushabihat rakhti ho.

1. Meethi aur sorely khanteioun ki aawaz.

2. Shehad ki makhion ki bhinbhinahat

3. Pani ke jharney ki aawaz yani woh aawaz jo pani ki satah par pani ke girnay ya patharon par pani ke girnay se peda hoti hai.

4. Bansri ki aawaz: Sahib e muraqba jab musalsal is aawaz par dheyaan markooz rakhta hey toh kaan mein aawaz anay lagti hey. Aawaz mukhtalif andaaz aur tarzon mein sunai deti hey.

Waqt guzarnay ke sath aawaz mein alfaaz aur jumlay bhi sunai dete hein. Aawaz ke zariye sahib muraqba par asaraar o Ramooz munkashif hotay hein.

Ghaibi waqeat ka kashaf aur aalam baala se rabita qaim ho jata hey. Jab sahib muraqba mashq mein mahaarat haasil kar laita hey toh ghaibi aawaz se guftagu ki nobat aa jati hey aur woh aawaz se sawal jawab bhi karta hey.

Hatef ghaibi se sawal ka tareeqa yeh hey:

Jab koi shakhs is qabil ho jata hey ke Hatef ghaibi ko sun sakay toh is khud sawal karne aur jawab haasil karne ki salahiyat bhi is ke under baidar ho jati hey. Taham amli tor par is ka tareeqa yeh hey:

* Jo baat pahchani ho is ko zehan mein aik do baar dohrayen.
* phir muraqba ki haalat mein baith kar Hatef ghaibi ki taraf tavajja karen aur musalsal dheyaan qaim rakhen.

* Is waqt sawal ko zehan mein nah layein sirf tavajja Hatef ghaibi ki taraf markooz rakhen.

* Zehni yaksoi aur dimaghi taaqat ki munasbat se jald hi aawaz ke zareya jawab zehan mein aa jata hey.

Tafheem:

Allah taala ke ism Aleem ko aik khasusiyat haasil hey. Aleem ke maienay hein ilm rakhnay wala. Aleem ki nisbat se ensaan ko tamam aloom muntaqil hotay hein. Aloom ki bisaat asmaye Aliha ka ilm hey. Kisi ism ka sab se pehla muzahira tajallii kehlata hey. Tajallii aik naqsh hey. Jo apne andar mukammal manviat ke sath sath khadd-o-khaal aur harkat rakhti hey. Tamam Asma ya sifaat ki tajaliyan ensaan ki rooh ke andar naqsh hein. Yeh nuqoosh aik terhan ka record hey. Kisi micro film ki manind ensaan ki rooh mein Asma ke tamam nuqoosh mojood hein.

Agar ensaan ism Aleem ki nisbat ko beedar kar le toh woh tamam Asma ki tjlyat ka mushahida kar sakta hey. Yeh nisbat aik yad dasht hey. Agar koi shakhs muraqba ke zariye is yad dasht ko parhnay ki koshish kere toh idraak, duroood ya shuhod mein parh sakta hey.

Anbia aur aulia ne is yad dasht ko jis tarz mein parha hey. Is ko “Tarz e tafheem” kehte hein. Tarz tafheem ko sair aur fatah bhi kaha jata hey. Tafheem ke maani hein kisi cheez ki feham beedar karna ya feham haasil karna. Chunanchey Tafheem ke mraqbe se asmaye sifaat ka ilm aur woh farmole munkashif hotay hein. Jin se kaayenaat wujood mein aayi hey.
Tafheem ka muraqba nisf shab guzarnay ke baad kya jata hey. Ensaan khaali o zehn ho kar ism Aleem ki taraf mutwajjah ho jata hey aur khayaal karta hey ke usay Allah ke ism Aleem ki nisbat haasil hey.

Tafheem ke programme mein muraqba k y sath sath baydaari ka waqfa barhana laazmi hey. Tarz Tafheem mein din raat ke chobees ghanton mein aik ghanta, do ghantay ya ziyada se ziyada dhai ghantay sonay ki ijazat hey. Musalsal beedar rehne se ism Aleem apni poori tawanai se mutharrak ho jata hey. Mraqbe mein awwal awwal ankhen band kar ke mushahida hota hey aur phir ankhen khol kar bhi nigah kaam karti hey. Jab band aankhon ke samnay naqsh o nigaar atay hein toh is haalat ko duroood kaha jata hey aur jab khuli aankhon se mushahida hota hey toh is ko shuhod kehte hein.

Roohani sair:

Musalsal muraqba aur ustaad ki tavajja o nigrani ke nateejay mein shagird ke andar roshni ka zakheera ho jata hey aur shaoor ka aaina saaf ho jata hey. Is waqt shagird ki roohani sair shuru ho jati hey. Is sair ke do Muratib o madaraj hein. Pehlay martabay mein aadmi tamam mushahdat o inkishafaat ko is shaoor ke sath daikhta hey ke woh baad (doori) mein waqay hein. Yahan taq ke woh arsh taq poanch jata hey aur arsh par tajallii sifaat ki Nemat se Sarfraz hota hey. Is tarz mushahida ko sair Afaq kehte hein.

Jab sair aafaqi poori ho jati hey aur taalib ilm par Allah ka fazl o karam hota hey. Toh sair anfs shuru hoti hey. Is darjay mein waardaat o mushahdat ka aik aisa silsila shuru hota hey jis mein koi shakhs tamam aalam ko apne nuqta e zaat ka hissa daikhta hey aur mojoodaat zaat ke andar nazar aati hein. Ahal Allah is tarz idraak ko sair anfs kehte hein. Sair anfs ki intahaa par arif ballh, Allah ko tajallii ki soorat mein vraye arsh daikhta hey. Quran pak ki in do ayaat mein sair anfs ki taraf ishara kya gaya hey:

1.     “Woh tumahray nafson mein hey, kya tum dekhte nahi. ”

2.     “Hum bohat jald deikhein ge apni nishanain Afaq aur anfs mein, yahan taq ke khil jaye ga in par haq. ”(Para 25aya number 1)

Jab koi shakhs is darjay par poanch jata hey ke is ki baatini nazar mutharrak ho jaye toh is se yeh muraqba karaya jata hey ke tamam aalam aik aaina hey jis par Anwaar Ellahi ka aks par raha hey. Is tasawwur ke zariye sair aafaqi shuru ho jati hey. Aglay marhalay mein yeh tasawwur kya jata hey ke sahib muraqba khud aik aaina hey. Jis mein Anwaar o sifaat Ellahi ka aks par raha hey. Yeh tasawwur sair anfs ki ibtida karta hey. Is sair ki intahaa par apne andar mojood aaiine ki bhi nifi kar di jati hey. Taa ke zaat baari taala ka idraak kamaal ko poanch jaye.

Aik tareeqa yeh bhi hey ke taalib ilm pehlay yeh tasawwur karta hey ke is ka qalb arsh se aik nisbat o talluq rakhta hey Chunanchey sahib muraqba urooj karta hua arsh taq poanch jata hey. Aglay marhalay mein woh muraqba mein aur chaltay phirtay in ayaat Qurani ka tasawwur apne oopar muheet kar deta hey ke:

1.     “Woh tumahray sath hey tum jahan kahin bhi ho. ”

2.     “Woh tumhari rigg jaan se bhi ziyada qareeb hey. ”

3.     “Woh tumahray nafson ke andar hey, kya tum nahi dekhte”. (Quran)

Muraqba e Qalb:

Rohaniyat ke mutabiq kaayenaat aik jahat mein nuqtay ki hesiyat rakhti hey, yani kaayenaat ki tamam mojoodaat aik nuqtay ke andar band hein. Nuqtay ke andar kaayenaat ki mojoodgi microfilm ki terhan hey. microfilm mein tasaveer shakalain aik mukhtasir si space mein muqeed kar di jati hein. Isi terhan kainati nuqtay mein bhi Mazahir naqsh hein. Jab yeh nuqta harkat mein aata hey toh phail kar kaayenaat ka muzahira karta hey. Is ki doosri misaal kisi darakht ke beej ki hey. Nanhay Munnay beej mein jis ki hesiyat aik nuqtay se ziyada nahi hey, darakht ki poori zindagi, pattay, phool phal, shaakhen aur anay wali nasal ke tamam darakht mehfooz hotay hein. Yahi beej nashonuma (harkat) pa kar darakht ki shakal ikhtiyar kar laita hey. roohani aloom mein is nuqtay ko jis mein saari kaayenaat yakja soorat mein mojood hey qalb, Fawad aur nafs wahdahu ke naam se yaad kya jata hey.

Muraqba qalb ke zariye is nuqtay ki geherai mein utrney ka tareeqa yeh hey:

Murshid kareem ki Hadayat par amal karte hue ankhen band kar ke apne dil ke under jhankein aur nigah tasawwur se yeh dekhen ke dil mein aik siyah nuqta hey. Kuch arsa baad nuqtay ka tasawwur qaim ho jata hey. Is waqt zehan ko nuqtay ki geherai mein daakhil kya jaye. Aahista aahista zehan nuqtay ki geherai mein daakhil hota hey aur jis munasbat se geherai waqay hoti hey nuqtay ke andar ki duniya nazar anay lagti hey.

Muraqba e Wahdat:

Kaayenaat ki kisi harkat ka mutalea kya jaye toh is mein aik nazam o zabt milta hey. Is nazam o zabt ki wajah se tamam af-aal mein tarteeb o tanasub mojood hey. Maslan bacha aik Moueen shakal o soorat mein peda hota hey aur aik makhsoos raftaar ke sath nashonuma pa kar larakpan, jawani aur phir burhapay mein daakhil ho jata hey. Jamadat aur nabataat bhi Moueen farmolon ke tehat zindagi guzaar rahay hein. Sitaron aur sayyaron ki har harkat kashish ke aik khaas nizaam ki paband hey. Jitne sayaray fanaa hue hein kam o besh itnay hi takhleeq ho jatay hein. Peda honay se pehlay aur paidaiesh ke baad qudrat tamam makhloqaat ke liye wasail ke intizamaa kar deti hey. Pani bukharat ki shakal mein tabdeel ho kar baadal bantaa hey aur baadal khushki par pani ban kar baras jatay hein. Yeh pani zindagi ki numoo mein kaam aata hey aur baqi zameen ke neechay jama ho jata hey ya nadi naalay aur darya ban kar wapas samandar se mil jata hey.

Yeh misalein is baat ko zahir karti hein ke kaayenaat ke nizaam mein aik control hey. Is ki haqeeqi wajah yeh hey ke nizaam aalam ke peechay aik zehan ya aik ikai ka m kar rahi hey. Isi zehan ki dor hilnay se kaayenaat ke tamam purzey harkat karte hein. Is haqeeqat ko toheed afaali kaha jata hey. Jis ka matlab yeh hey ke tamam af-aal mein aik wahdat mojood hey.

Jis shakhs par toheed afaali munkashif hoti hey woh yeh mushahida kar laita hey ke noorani duniya ke pas parda ghaib mein aik tahaquq mojood hey. Is tahaquq ke isharay par aalam makhfi ki duniya kaam kar rahi hey. Aur aalam makhfi ke aamaal o harkaat ka saya kaayenaat hey. Aisa shakhs is qabil ho jata hey ke woh aik harkat ko doosri harkat se marboot kar sakay yani do mukhtalif harkaat ka bahami rishta is par zahir ho jata hey. Woh kisi bhi harkat ka talluq is zehan se mila sakta hey jo kaayenaat ko chala raha hey.
Toheed e afaali ke mraqbe mein yeh tasawwur kya jata hey ke nizaam aalam ke andar aik wahdat hey aur is wahdat ka tashakkus aik noor hey jo tamam aalam ka ihata kiye hue hey.

“ LAA” Ka Muraqba:

“ Laa” ke maienay nahi ya nifi ke hein. ”laa”Allah ki aik sift ke Anwaar ka naam hey. Aisi sift jis ka tajzia hum zaat insani mein kar saktey hein. Yahi sift ensaan ka lashoor hey. Umomi tarzon mein laa shaoor aamaal ki aisi bunyadon ko qarar diya jata hey. Jin ka ilm aqal insani ko nahi hota. Agar hum kisi aisi bunyaad ki taraf poooray goro fikr se mael ho jayen jis ko hum ya toh nahi samajte ya samajte hein toh is ki manviat aur mafhuum hamaray zehan mein sirf “laa”ki hoti hey. Yani hum is ko sirf nifi tasawwur karte hein.
Har ibtida ka qanoon aik hi hey aur woh yeh hey ke hum jab ibtida ki manviat se behas karte hein ya apne zehni mafhuum mein kisi cheez ki ibtida ko samajhney ki koshish karte hein toh is waqt hamaray tasawwur ki gehraion mein sirf “laa”ka mafhuum hota hey yani hum ibtida ke pehlay marhalay mein sirf nifi se muta-arif hotay hein.

Jab hamein aik cheez ki Maarfat haasil ho gayi khuwa woh la ilmi hi ki Maarfat ho bahar soorat Maarfat hey aur har Maarfat aik haqeeqat hua karti hey. Phir baghair is ke charah nahi ke hum laa Ilmi ki Maarfat ka naam bhi ilm hi rakhen. Ahal tasawuf la ilmi ki Maarfat ko ilm “laa”aur ilm ki Maarfat ko ilm “laa”kehte hein.
“ laa”ke Anwaar Allah taala ki aisi sifaat hein jo wahdaniyat ka taaruf karati hein. Laa ke anwar se waaqif honay ke baad salk ka zehan poori terhan wahdaniyat ke tasawwur ko samajh laita hey. Yahi woh nuqta awwal hey jis se aik sufi ya salk Allah taala ki Maarfat mein pehla qadam rakhta hey.

Is qadam ke hudood aur dairay mein pehlay pehal usay apni zaat se roshnaas honay ka mauqa milta hey. Yani woh talaash karne ke bawajood khud ko kahin nahi paata aur is terhan Allah taala ki wahdaniyat ka sahih ehsas aur Maarfat ka sahih mafhuum is ke ehsas mein karvatein badalny lagta hey. Yahi woh maqam hey jis ko finayat ke naam se tabeer kya jata hey.

“ laa”ke muraqba se zehan mein khizar aleh salam, aulia Takveen aur mulaika par nazar parney lagti hey aur in se guftagu ka ittafaq honay lagta hey. Laa ki aik salahiyat khizar (a. s) aulia Takveen aur mulaika ke asharaat o kinayat ka tarjuma salk ki zabaan mein is ki samaat taq pohanchati hey. Rafta rafta sawal o jawab ki nobat aa jati hey aur mulaika ke zariye ghaibi intizamaa ke kitney hi inkishafaat honay lagtay hein.

“ Laa”ke mraqbe mein aankhon ke ziyada se ziyada band rakhnay ka ihtimaam zurori hey. Is ke liye koi royain daar romal ya kapra aankhon ke oopar is terhan baandha jata hey ke papooton par halka sa dabao parta rahay. Mraqbe mein salk tamam khayalat aur tasawurat se zehan hata kar apni zaat ki gehraion mein markooz kar deta hey. Taa ke is ke oopar aik terhan ki be khayaali taari ho jaye. Woh apne khayaal mein laa Ilmi ki haalat peda karne ki koshish karta hey.

Muraqba  e Adam:

Adam ka muraqba, laa ke mraqbe ki aik shakal hey. Is mraqbe mein taalib ilm ankhen band kar ke aisi kefiyat ka tasawwur karta hey jo nifi ki akkaasi karti hein. Is ka inhimak aisay aalam mein hota hey jahan kuch bhi nahi hey. Nah ensaan hein, nah jaanat hein, nah shajar o hijr hein, nah koi aawaz hey. Hatta ke woh zamaan o makan ke sath sath khud ko bhi laa mojood tasawwur karta hey.

Ibtidayi darjay mein yeh tasawwur karna aasaan nahi hey. Kyunkay aam halaat mein koi shakhs aisi kefiyat se dochar nahi hota jis mein mukammal nifi mojood ho. Is baat ke paish e nazar Adam ka muraqba marhala waar karaya jata hey. Yani aisi muraqba jaat karaye jatay hein jin mein mukammal nifi ke bajaye nifi ka aks paaya jata hey. Maslan:

1.     Taalib ilm sehraa ya biyabaan ka tasawwur karta hey. Jahan mukammal khamoshi ka raaj hey aur har cheez be harkat hey. Yani charon taraf hُo ka aalam taari hey. Is mraqbe ka doosra naam muraqba ba’ri hey.

2.     Aik wasee o Areez samandar hey jis ka pani bilkul sakit hey aur sahib muraqba is samandar mein dooba hua hey. Is ko muraqba behar kehte hein.

3.     Taalib yeh tasawwur karta hey ke mein mojood nahi hon, sirf zaat haq mojood hey.

Is terhan ke tasawurat qaim karne mein bohat ziyada mushkil paish nahi aati. Jab yeh marahil uboor ho jatay hein toh muraqba Adam ka asal tasawwur Talqeen kya jata hey.

Muraqba Adam ke zariye taalib ilm par woh kaifiyat taari honay lagti hein jo shaori waardaat ke bar aks hein. Jab shaori waardaat ki nifi ho jati hey toh la shaori kaifiyat mein safar shuru ho jata hey. Wazeh rahay ke Adam se morad aisi duniya nahi hey jis mein kisi cheez ka wujood nahi balkay Adam se morad woh duniya hey jis mein lashoor ke zariye safar hota hey.

Fanaa ka muraqba:

Jab koi shakhs mazmoon likhnay baithta hey toh is ke zehan mein pehlay pehal aik unwan hota hey. Lekin is unwan ki tarteeb o tafseel is ke zehan mein nahi hoti. Jab woh kaghaz qalam sambhaal kar zehan ko harkat deta hey toh mazmoon ki tafseel muratab honay lagti hey. Jo kuch woh likhta hey woh mafhuum aur manviat ke aitbaar se is ke lashoor mein pehlay se mojood hota hey. Isi zakheeray se yeh mafhuum tafseeli khadd-o-khaal ikhtiyar kar ke alfaaz ka jama pehan laita hey. Mazmoon mein koi baat aisi nahi hoti jo mafhuum aur maani mein sahib mazmoon ke lashoor mein mojood nah ho. Agar yeh mojoodgi nah ho toh mazmoon alfaaz ki shakal o soorat ikhtiyar nahi kar sakta. Is terhan mazmoon ke teen tainaat qaim hotay hein. Aik woh taayun jis mein mazmoon mafhuum ki shakal mein wujood Pazeer hey. Doosra woh taayun jahan alfaaz ki soorat mein mutshakil hota hey aur teesra woh taayun jahan qalam alfaaz ko kaghaz par likh kar maadi khadd-o-khaal bkhshta hey.

Jis terhan mazmoon ki teen hasiyatein hein aur mazmoon maadi shakal vsort ikhtiyar karne mein teen marahil se guzarta hey isi terhan tamam muzhahirat teen jagah mojood hein. Koi bhi wujood ya koi bhi harkat chahay is ka talluq maazi se ho, haal se ho ya is ka rishta mustaqbil se ho, woh un teen taayunat se bahar nahi hey.

Is baat ki mazeed wazahat ke liye musawir ki misaal di jati hey. Aik musawir kaghaz par kabootarr ki tasweer banata hey. Woh doosri tasweer banana chahay toh phir bana sakta hey. Wajah yeh hey ke tasweer ka ilm is ke zehan mein mehfooz hey. Kaghaz par sirf tasweer ka aks muntaqil hota hey. Asal tasweer muntaqil nahi hoti. Is terhan woh jitni chahay taswerain bana sakta hey. Lekin tasweer ka ilm phir bhi is ke zehan se judda nahi hota.

Koi bhi ilm koi bhi harkat, koi bhi Mazhar jis jagah mafhuum aur manwi khadd-o-khaal mein mojood hey usay aalam Tamsaal kehte hein. Aalam Tamsaal mein bhi har Mazhar nuqoosh aur khadd-o-khaal rakhta hey. Un khadd-o-khaal ko rooh ki aankhh dekhatii hey. Agar ensaan muraqba ke zariye un khadd-o-khaal ya un nuqoosh ko samajhney ki koshish kere toh is ka shaoor un intibaiya nuqoosh ko maloom karne mein kamyaab ho jata hey. Un nuqoosh mein woh waqeat bhi shaamil hein jo mustaqbil ke ehkamaat hein aur jin ki tameel mann o an apne waqt par zahoor mein aati hey. Aalam Tamsaal ka mutalea karne ka tareeqa fanaa ka muraqba hey:

Sahib e muraqba ankhen band kar ke yeh tasawwur karta hey ke is ki zindagi ke tamam assaar fanaa ho chuke hein aur woh aik nuqta roshni ki soorat mein mojood hey. Woh yeh khayaal apne zehan mein mustahkam karta hey ke woh apni zaat ki dnyase bilkul azad hey aur is ka talluq sirf is dnyase baqi hey jis ke ihatay mein azal se abadd taq ki sargarmia mojood hein.

Chunanchey koi shakhs jitni mashq karta hey itni hi aalam Tamsaal ki intibaiyat is ke zehan par munkashif ho jati hey. Rafta rafta un nuqoosh ka mafhuum is ke shaoor mein muntaqil honay lagta hey.

Muraqba, Allah Ke Naam:

Jab hum kisi cheez ka tazkara karte hein toh is ki sifaat bayan karte hein. Sifaat ka tazkara kiye baghair kisi wujood ki tashreeh mumkin nahi hey. Makhsoos sifaat ke mjmoae ka naam shye qarar paata hey. Jab hum maadi khadd-o-khaal ka tazkara karte hein toh kehte hein ke falan cheez thos hey, maya hey, gas hey, is mein falan rang ghalib hey, falan falan chimiavi ajzaa kaam karte hein, cheez gole hey, chokor hey ya koi aur khaas shakal rakhti hey waghera waghera.

Har shye ka koi nah koi naam rakha jata hey aur naam aik alamat hey jo makhsoos sifaat ki tarjamani karta hey. Maslan jab hum lafz pani kehte hein toh is se morad woh seyal shye hey jo pyaas bujhanay ke kaam aati hey. Yeh allag baat hey ke hum pani ki kitni sifaat se waaqif hein.

Jab hum pani kehte hein toh suneney walay ke zehan mein pani ki sifaat ya pani ke maani atay hein. Isi terhan likhnay wali cheez ko qalam ka naam diya gaya hey. Chunanchey jab koi shakhs qalam kehta hey toh is se morad woh cheez hoti hey jo likhnay ke kaam aati hey.

Mafhuum yeh hey ke sifaat ke mjmoae ko kisi alamat se zahir kya jata hey. Yeh alamat aik ishara hoti hey. Alamat ko ism bhi keh saktey hein. roohani aloom ke mutabiq kaayenaat sifaat ka majmoa hey. Sifaat ki bahami tarkeeb se takhleeq amal mein aati hey. roohani science daano ne takhleeq ki geherai mein sifaat ka mushahida kya hey aur in ko mukhtalif naam diye hein.

Anbia ko wahi ki roshni mein sifaat ka ilm haasil hua. Inhon ne bataya ke kaayenaat mein kaam karne wali sifaat Allah ki sifaat hein. Farq yeh hey ke sifaat Allah ki zaat mein kal ki hesiyat mein mojood hein aur makhlooq ko in ka jazo ataa hua hey. Maslan Allah Baseer hein yani dekhnay ki sift Allah ki sift hey aur makhlooq mein bhi dekhnay ki qowat kaam karti hey. Allah samaat ki sift hey aur makhlooq mein bhi samaat amal karti hey. Allah ka farmaan hey ke mein takhleeq karne walon mein behtareen takhleeq karne wala hon. Ya Allah reham karne walon mein sab se barh kar reham karne wala hey. Goya Allah mein koi sift darja kamaal mein mojood aur laa-mehdood hey lekin makhlooq mein yeh mehdood hey.

Ism e  Zaat:

Ism e zaat yani a sm Allah ko khusoosi ehamiyat haasil hey. Is liye ahal rohaniyat ism zaat se rabt o nisbat peda karne aur ism zaat ke Anwaar ka mushahida haasil karne ke liye muraqba ism zaat taleem karte hein.

Poori kaayenaat is haqeeqat par qaim hey ke woh aik hasti ki malkiat hey yani tamam mojoodaat ka maalik aik hi hey. Isi haqeeqat ki wajah se tamam makhloqaat aik dosray se taaruf haasil karti hein aur aik dosray ko Faizan pohanchanay par mjbo rahen. Agar kaayenaat aik hasti ki malkiat nah hoti toh aik dosray se rabt mumkin nah hota. Isi Qadir mutlaq maalik hasti ko Allah kehte hein aur asmaye Ellahi mein yahi lafz Allah ism zaat hey. Deegar Asma sifaat Ellahi ko zahir karte hein. Lafz Allah mein aisi tajallii Mastoor hey jo hakmiyat aur khalkiyat ko zahir karti hey. Is tajallii ki Maarfat aadmi tamam aalam ki bunyaad mushahida kar laita hey kyunkay khalkiyat aur malkit tamam makhloqaat par muheet hey.

Muraqba mein yeh tasawwur kya jata hey ke qalb par ism zaat “Allah” noorani harf se likha hua hey aur is ki shu’ayen sahib muraqba ke wujood par muheet hein.

Chunanchey jis qader jazb o istaghraaq haasil hota hey raah sulooq ka musafir tamam aalam ko ism zaat ke Anwaar ke aaine mein daikhta hey. Mojoodaat ki intahaa par Allah ki sift khalkiyat aur sift malkit is ke qalb par zahir ho jati hey.