Topics
Sawal: surah fatiha me ata hai k ay ALLAH humay in logon
ki rah par chala jo teray inam yafta hai ye inam yafta loog kon hain jab kay
bazahir nafarman is duniya me mazay ki zindagi guzartay hain?>is ki wazahat
farmayn.
Jawab: is baat ki pori tarhan koshish ki jati hai k
tasawwuf or rohaniyat ki rahon me chalnay walay mubtida k zehen me ye baat
wazeh hojay k zindagi ki buniyad ya bisaat ek tarz e fikar k upper qayam hai
agar wo tarz e fikar aisi hai jo banday ko ALLAH se dor karti hai to is ka naam
shetaniyat hai or wo tarz e fikar jo ALLAH se banday ko qareeb karti hai us ka
naam rehmat hai yani is kainat me do giroh hain jin me ek giroh inam yafta hai
or dosra giroh baghi or nashukra hai quran paak ki agr tamam taliimat ka
khulasa bayan kiya jaay to mukhtasar alfaz me kaha jasakta hai k quraan humy
batata hai k is pori kainat me do tarzein kaam karrhin hain ek wo tarz hai jo
ALLAH k liy pasand dedah hai or dosri tarz wo hai jo ALLAH k liy na pasand
dedah hai ALLAH ki pasand dedah tarzoon me zindagi guzarnay walay dost ALLAH ki
naimtoon se behra war hain or is tarz e fikar se jis ko ALLAH ny na pasand
dedah kaha hai haq ashna loog ALLAH ki naimtoon ka tajziya kartay hain to hum
dekhtay hain k wo log jo ALLAH k baghi hain sar kash hain or jin ki sifaat me
shetaniyat bhari hoi hai wo naimtoon se mamoor khazanon k malik hain is k bar
aks wo loog jo shetani tarzoon se dor hain naimtoon se mehroom hain in naimtoon
ka tazkirah hai jis ko hum duniyawi zindagi ki asaish kehtay hain dosri baat jo
bilkul samnay ki hai k zindagi ki asaish se mutalliq wo loog jo ALLAH ki
napasan dedah tarzoon me zindagi guzartay hain or wo loog jo ALLAH ki
pasandedah tarz e fikar se hum ahang haindono shareek hai matlab ye hai k
zariyat shetan bhi khana khati hai wo bhi libas pehnti hai is k liy achay se
accha ghr mojod hai or jo loog zariyat e iblees se koi talluq nahin rakhtay wo
bhi khana khatay hain libas pehantay hain ghr me rehtay hain or ALLAH in ki
zaroriyaat b hi pori karta hai jawahiraat k ambaar se zaroriyat pori honay ka
talluq nahin hai ek admi k paas agr ek karor rupiya mojod hai to wo wahi roti
khay ga dosray admi agr mahal mojod hai or is mahal me pachas kamray hain to
sonay k liy isay ek charpai ki jagah ki zarorat peesh ati hai kabhi aisa nahin
hua hoga k pachas kamroon ka malik koi bandah jab sonay k liy letyay to is ka
jisam itna daraz or itna pheel jay k wo das char paiyon ki jagah gher ly sonay
k liy isay ek hi char pai ki zarorat peesh ati hai ala hazal qayas yehi haal
pori zindagi k amal wa harkaat ka hai is mukhtasar tashreeh se ye sabit hua k
duniyawi tarz e fikar mein zariyat iblees or is k khilaaf dosray loog madi
zindagi k wasail me mushtarik qadrein rakhtay hain ab sawal ye peda hota hai k
wo inaam kiya hai k jis inam k mustahiq wo loog hain jo ALLAH ki pasand dedah
tarzoon mein zindagi guzartay hain or jin ko ALLAH ny inaam yafta kaha hai wo
jin bandoon k mutalliq ALLAH farmatay hain k ye hamaray dost hain dostoon ki
tareef ye bayan farmatay hain k jo bandah hamara dost ban jata hai hum is k
upper se khouaf or gham utha letay hain khouaf or gham jis admi ki zindagi se
nikal jata hai to khushi or sarwar k ilawa kuch nahin rehta ye wo inam hai jo
humy zahiri ankh se nazar nahin ata ye wahi inaam hai jis k baray me ALLAH ny
farmaaya hai k jo loog hamari na pasand dedah tarzoon me zindagi guzartay hain
hum ny in k diloon par mohar laga di hai or hum ny in k kanoon par mohar laga
di hai or in ki ankhon par parday daal diy hain aisa bandah jis k dil or kanoon
par mohar lagi hoi hai ankhoon par parda para hua hai wo is duniya me sochta
bhi hai sunta bhi hai dekhta bhi hai matlab ye hua k mohar or ankhon par pardah
dalnay ka matlab ye nahin hai k wo duniyawi toor par andha hogya hai ya is ki
aqal salab hogai hai ya is k kanoon me seesa dal diya gaya hai ya wo behra
hogya hai aqal par mohar laganay ka matlab ye hai k is k andar se in sifaat ko
nikaal liya gaya hai jin sifat se admi ALLAH ka mushahidah karta hai is ki
samat me se wo sift nikaal li gai hai jis k zariy se ghaib ki awazein sunta hai
farishton se hum kalam hota hai is ki ankhoon par parda dal diya gaya hai jin
ankhoon se wo agar un ankhoon par parda na para hua ho huzoor alehe salato
wasalam k darbar e aqdas me dakhil ho kar khuli ankhon se huzoor ki zaat aqdas
ka mushahidah kar leta hai is ayat e mubarka ki tafseer mein agar tafakkur kiya
jaay to ye kahay baghair chara nahin hai k jin logon k qalb me itni sakat nahin
haik wo ALLAH TALLA ka mushahidah kar sakayn in k andar itni sakat nahin hai k
farishtoon ki awaz sun skayn in ki ankhoon me itni chamak nahin hai k wo huzoor
alehe salto wasalm ka dedar kar sakayn wo sub loog zariyat iblees mein atay
hain.baat buhut ziyada sakht hai lekin amar waqiya yehi hai k arkan e islam ki
mahiyat or haqeeqat mein agr fikar kiya jaay to har rukun is baat ka khula
saboot hai k is ka talluq rohani tarzoon rohani sifaat or rohani salahiyatoon
se hai islam me buniyadi rukun huzoor par emaan lana hai emaan lanay k baad
huzoor ki risalat ki shahadat dena hai lekin duniya ka koi qanoon is baat ko
tasleem nahin karta k baghair dekhay shahadat mutabbar ho sakti hai kalma
shahadat humy ye batata hai k agr insan shetaniyat se azad ho kar fil waqiya
emaan k dairay me qadam rakhta haito syedna huzoor is ki ankhoon k samnay
ajatay hain or wo bar mial huzoor ki risalat ki shahadat deta hai qanoon e
shahadat ye hai k shahadat baghair dekhay moutbar nahin hoti musalman honay k
baad haq batoon par yaqeen zarori hai jo emaan k sharait me dakhil hain in me
pehli baat ghaib par yaqeen hain hum ghaib par yaqeen rakhtay hain qanoon ye
hai k jab tak koi baat mushahiday me nahin ati yaqeen mutaz lazal rehta hai is
k baad malaika ka tazkirah ata hai phi in kitaboon ka tazkirah ata hai huzoor
alehe salato wasalm se pehlay ambiya par nazil hoin phir yaom akhirat ka
tazkirah ata hai ye tama tazkiray is baat ka mun bolta saboot hain k insan k
andar koi aisi ankh mojod hai ko pardon k peechay dekhti hai insan k andar
aisay kaan mojod hain jo mawrai awazein sun
kar in ki mafi or mofhoom ko samajhtay hain aisi ankhein mojod hain jo
ankhein zaman o makan ki tamam had bandiyon ko tor kar arsh par ALLAH ka dedaar
karti hai aisa qalb mojod hai jo mehsos karta hai qalb ALLAH ka ghr hai or is
gher me makeen ko dekhta hai rohaniyat or tasawwuf salkan tarqiyat ko isi taraf
mutawajja kartay hain k admi zahirah hawas se hat kar in hawas ka khoj lagay
jin hawas me lutafat hai narmi hai rehmat hai muhabbat hai halwat hai noor hai
roshni hai jin hawas se bandah apnay aqa rasool ALLAH k qadmoon me sar nangoon
hota hai jahan tak duniya zindagi guzarnay k liy mafroza hawas ka talluq hai in
hawas me adam bakri or kutta barabar k shareek hain kutta bhi aqal rakhta hai
admi bhi aqal rakhta hai baaz halat me kutta insan se ziyada aqal mand hai
dosri baat ko zer e behes ati hai wo sakht ki hai ALLAH ny insan ko jis sakht
par takhleeq kiya hai wo sakht is qisam ki hai k is sakht ki wajah se wo aqal
se ziyada se ziyada kaam le sakta hai agr billi ki sakht insanon ki tarhan hoti
or jis tarhan insan do pairoon par chalta hai isi tarhan billi bhi do peroon
par chalti to koi wajah samajh me nahin ati k billi car drive na kar sakti
duniyawi aqal ka jahan tak talluq hai ALLAH ki sub makhlooq aqal rakhti hain
jahan tak aqal me kami beshi ka talluq hai wahan hum rozana dekhtay hain k admi
bhi sub aqal mand nahin hotay hazaroon lakhon me chand danish war nikaltay hain
or is danishwari k andar ghota laga kar jab koi gohar nayab talash karnay ki
koshish ki jati hai to wahan bhi be aqli k siva kuch yaad nahin ata.
insan rozana taraqqi k naray lagata hai rozanan aijadat k
liy nay formula zer e behes atay hain kuch din in formula ka charcha rehta hai
phir khud hi in formulon ki nafi hojati hai aj ka danish war jo kehta hai anay
wali kal ka danish war isi baat ki nafi kar deta hai jab k aqal saleem ye baat
janti hai k haqeeqat me tagayyur o tabaddul or tattul waqiya nahin hota
haqeeqat apni jagah atal rehti hai arbon kharbon saal se chand chand hai soraj
soraj hai zameen zameen hai arbon kharbon saal se chand ki gardish k jo
formulay qudrat ny jo formulay mutayyin kardiy hain in me tabdeeli waqiya nahin
hoi soraj k andar roshni peda karnay k jo formulay qudrat ny bata diy hain in
me kbhi taggayyur tabaddul waqiya nahin hoga.
is
baat se sabit hota hai k jis baat me taggiyur tabaddul tattul waqiya hosakta
hai wo haqeeqi nahin hai is ki buniyad fiction or mafroza hawas par hai
tasawwuf or rohaniyat mafroza fiction hawas ki nafi kar k admi ko haqeeqat ki
taraf mutawajja karta hai.