INSAAN

Ahsan ul khaalqeen Allah Ta’lah jab kisi cheez wajood main lane ka iradah karte hain. Isse hukam dete hain keh ho ja aur woh ho jaati hai. Takhleeq hone main wasaail zer e behs nahin aate. Allah Ta’lah jo kahe dete hain woh ho jaata hai.

Khaalqeen ka lafz hamein is tarf mutawajo karta hai keh Allah Ta’lah ke elawah makhlooq bhi Allah ke diye hue wasaail se takhleeq kar sakti hai. Aaj ked or main be shumaar misaalon main se aik misaal bijili hai, jab makhlooqaat main se aik bande ne bijili ke baare main socha aur tehqeeq o talaah main inhemaak peda hua to bijili ka muzaahirah ho gaya, jab bijili wajood main aa gayi to bijili se laakhon cheezen ban gayin. Lekin yeh haqeeqat apni jagah muslimah hai keh bijili wajood main aane se pehle bisaat aalam main mojood thi.

            Allah Ta’lah ka wasaf yeh hai keh jab Allah Ta’lah ne kunn kaha to krwro’n cheezo’n ke saath bijili bhi peda ho gayi aur jab Aadam zaad ne apna ikhtiyaar istemaal kar ke bijili ke Ilm ke andar tafakkar kiya to yehi bijili adam se aalam zaahir main aa gayi.

            Is ka matlab yeh hua keh tawanaai aur current khaalis Allah ki takhleeq hai. Current ke bhaao ko taaro’n par se guzaarna aur is bhaao ko bulb, tubelight, pankho’n airconditionors ya chhoti se chhoti aur bari se bari diyo hekal machine main flow karna insaan ki takhleeq hai.

            Jis dhaat se taar bane hain woh Allah ki takhleeq hai lekin dhaat ko daaiyo’n main dhaalna aur daaiya’n banana insaan ki

Takhleeq hai.

 Aik Takhleeq Se Hazaaron Takhleeqaat:

            Allah ki aik takhleeq se hazaaro’n zeli takhleeqaat ka muzaahirah aadam zaad ki silahiyato’n ka tasaraf hai aur yeh tasaraf is ke Ilm ke zariye hota hai jis ko Allah Ta’lah ne Ilm alasmaa kaha hai. Ilm alasma se muraad yeh hai keh aisa Ilm jo Allah Ta’lah ne insaan ko sikhaya hai. Jab aadam is Ilm ki gehraai main taffakar karta hai to tafakkar ke natije main nai nai takhleeqaat aur eejaadaat hamaare saamne aati rehti hain.

            Quran hakeem main irshaad hai:

            “ Ham ne loha (dhaat) naazil kiya aur is ke andar insaan ke liye beshumaar faide hain.”

            (Surat Al’Hadeed – Ayat : 25)

            Laakho’n saal par muheet guzre hue adwaar main ejadaat aur taraqi par gor kiya jaye to har taraqi main kisi na kisi dhaat ya Allah Ta’lah ky peda kiye hue wasaail ka amal dakhal hai.

Zameen Aur Aasmaan Ki Roshini:

            Quran hakeem main irshaad hai:

            “Allah Aasmaano’n aur zameen ki roshini hai.”

            Ya’ni samawaat aur zameen ki takhleeq main roshini waseelah ban rahi hai. Is ayat par tafakkar ke natije main inkishaaf hota hai keh roshini bhi aik wajood hai. Aadam zaad jab roshiniyo’n kai lam haasil kar leta hai to is ke liye nai nai ijadaat karna aasaan amal ban jaata hai. Lohe ki tarah gold bhi aik dhaat hai. Gold ke zarraat ikathe kar ke ham sone ki dalli bana lete hain aur lohe ke zarraat ko iktha kar ke Casted Metal bana lete hain.

Bhatti main steel ko pighla kar sariya, gaadar aur mukhtalif cheezen bana li jaati hain.

            Lekin yeh sab is waqt hota hai jab aadam zaad Allah ki di hui silahiyato’n ko istemaal kar ke wasaail main tafakkar karta hai. Allah Ta’lah takhleeq karne main kisi ke muhtaaj nahin hain jab woh koi cheez peda karna chahate hain to iraadah kar lete hain. Takhleeq main jitney wasaail ka hona zaruri hai woh khud ba khud mojood ho jaate hain.

            Bande ki takleeq yeh hai keh woh pehle se mojood wasaail main gor o fikar karta hai aur in sab ko iktha kar ke koi cheez banata hai jaise paani ko Dam main iktha kiya jaata hai aur khaas process ke tehat is se bijili haasil ki jaati hai aur dhaato’n ko iktha kar ke in dhaato’n se koi mukhtalif cheezen bana li jaati hain.

            Isi tarah zameen se gandam haasil kar ke chaki main pees kar aaata goondh kar roti pakaai jaati hai. Yeh zeli takhleeq wasaail main mehdood rahe kar wasaail ko jama kar ke hoti hai.

Roshiniyo’n Ka Safar:

            Takhleeq ka dusra tareeqah roshiniyo’n main tasarf karna hai. Roshiniyo’n main tasarf karne ke liye zaruri hai keh hamein roshiniyo’n kai lam haasil ho. Jab koi insaan roshiniyo’n kai lam haasil kar leta hai to woh in lehron ka idraak kar leta hai jin lehro’n par roshiniya’n safar karti hain. Allah Ta’lah geb ul geb ke aalam ul geb hain. Kaainaat ke zarrah zarrah ki harkaat o saknaat ko jaante hain in ke Ilm main hai keh insaan se zeli takhleeqaat wajood main aati rahen gi. Is hi liye Allah ‘Ta’lah ne apne aap ko ahsan ul khaalqeen kaha hai.

            Khaaliq kaainaat Allah ne insaan ko apni soorat par peda kiya hai. Ya’ni insaan ko Allah Ta’lah ki sifaat aur tarz e fikkar kai lam atta kiya gaya hai. Tarz e fikkar roshinyo’n ka zakheerah hai jin se hawaas takhleeq hote hain aur hawaas main shaoor daakhil Hota hai.

            Jaise jaise tarz e fikar ki roshiniyo’n ka zakheerah hota hai isi munasbat se hawaas ki raftaar tez ho jaati hai aur shaoor main itni sikat peda ho jaati hai keh wo lashaoori tehreeqaat ko ziyadah se ziyadah qabool kar leta hai.

 Aloom Seekhne Ke Taqaaze:

            Tasawwuf kea loom seekhne waali taalibaat o tulba ko yeh baat zehn main rakhni chahiye keh duniyaawi aloom ki jahan inteha hoti hai wahan se ruhaani aloom shuru hote hain.

            Roohani aloom la’shaoori silahiyat ke taabe hai jis tarah duniaawi aloom seekhne ke liye ustaad, shaagird , school aur waqt ki zarurat hai isi tarah roohani aloom seekhne ke bhi taqaaze hain. Insaan jaise jaise agli class main jaata hai isi munaasbat se is ki shaoori sikat barhti rehati hai. Teen saal ka bacha ABCD parhna nahin jaanta. A,B,C,D parhne se bacha ke shaoor par wazan parta hai aur phir Aahistah Aahistah yehi bacha apni umar ki munaasbat se parhte parhte Phd ho jaata hai. Agar qaaidah parhne waale taalibilm se yeh tawaqo rakhi jaaye keh woh paanchwin class ka parcha hal kar le ga to yeh baat tajurbe aur aqal ke khilaaf hai.

Insaani Zaat Ke Teen Parat:

            Insaani zindigi teen daairo’n main taqseem hai. Tabiyaat, nafsiyaat, ma’baad ul nafsiyaat, tabiyaat aur nafsiyaat ka Ilm hamain ma’baad ul nafsiyaat se milta hai. Ma’baad ul nafsiyaat main takhleeq kaainaat ke formulo’n ka inkishaaf hota hai.

            Tasawwuf ke tulba ko is baat kai lam haasil ho jaata hai keh kaainaati aloom is ki dastaras main kis had tak hain. Ma’baad ul nafsiyaat ya persycology is amar ka inkishaaf karta hai keh duniya main kisi amal ki takmeel ka khayaal aaye bager nahin hoti. Woh amal khushi se mutaliq ho ya gham se mutaliq ho. Tasawwuf hamain batata hai keh insaan teen parat ka majmuaa hai:

1.      Sifaat

2.      Zaat

3.      Zaat aur sifaat ko muta’ruf karaane wala fard is parat ko maadi jism ya aadimi kaha jaata hai.

Har parat ke mehsoosaat alag alag hain. Zaat ka parat weham aur khayaal ko tasawur bana kar shoor main muntaqil karta hai aur shaoor tasawuraat ko khushi ya gham main rad o badal karta hai.

Lateef Anwaar-Kaseef Jazbaat:

            Shaoor main do qisam ke naqoosh hote hain. Aik naqsh main lateef anwaar ka zakheerah hota hai aur dusri qisam ke naqoosh main khud garzi, tang nazri aur kaseef jazbaat ka zakheerah reheat hai.

            Allah Ta’lah ne har shey ko mueyan miqdaaro’n se takhleeq kiya hai. Mueyan miqdaare’ ahkaam illahi ke taabe hain. Jab insaan Allah ke ahkaam ki ta’meel karta hai to insaan khush rehta hai aur agar Allah ke ahkamaat ke khilaaf amal karta hai to is ki zindigi main khof aur gham shaamil ho jaata hai.

            Quran hakeem main irshaad hai:

            “ Main ne aadam ko zameen par apna naaib aur khaleefah muqrar kiya hai.”

            Aadam ki nayabat o khilafat Ilm ul asmaa se mashroot hai. Agar insaan Ilm ul asmaa kai lam nahin jaanta to nayabat aur khilaaf zer e behs nahin aati is liye keh Allah Ta’lah  ne jab kaha keh main zameen par apna naaib banaane wala hoon to farishto’n ne arz kiya keh aadam zameen main fasaad kare ga. Allah Ta’lah ne Ilm ul asmaa sikha kar aadam ko hukam diya keh biyaan kar jo ham ne tujhe sikhaaya hai. Aadam ne jab Allah

Ta;lah ka atta kardah Ilm biyaan kiya to farishto’n ne etraaf kiya keh ham itna hi jaante hain jitna Ilm Aap ne hamain sikha diya hai.

            Mafhoom waaze hai keh aadam ki fazaliyat is Ilm ki wajah se hai jo Ilm farishte aur jinaat nahin jaante. Yeh Ilm Allah Ta’lah ne aadam ki rooh ko muntaqil kiya.. Is Ilm ko jaanne ke liye zaruri hai keh insaan apni rooh ko jaanta ho. Rooh ko jaanne ke liye Matter aur Roshini…. Roshini aur noor kai lam haasil karna zaruri hai.