INAAM YAFTA

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.