ISTAGNA TAWAKKAL OR BHAROSA

sawal: istagna ki istelah ka usool mafhoom kiya hai kiya ye tawakkal or ALLAH pe bharosa rakhnay ka hi dosra hain? is ki wazahat karen.

jawab:sahab maraqba jab pehli seerhi se qadam barha kar dosri seerhi par qadam rakhta hai to is k samnay is ka asli jisam jisam misaali ya aura ajata hai pehli baat jo salik k zehen me warid hoti hai wo ye hai k isay is baat ka yaqeen hojata hai k mitti k zarrat se banay huy gosht post ki hesiyat mehez arzi fani or mafroza hai haqeeqi hesiyat roshniyon ka wo jisam hai jis ny ghosht post k jisam ko sambhala hua hai is waqt kiyun k takhleeqi formula k tehet wo qanoon bayan horha hai jis qanoon ko ALLAH ki taraf se bayn karnay ki ijazat hai isi liy yahan roh aura or jisam misaali ka farq bayan karna zarori hai marnay ki halat ko aam tor se ye kahan jata hai k roh nikal gai marnay k baaad jis alam me admi muntaqil hota hai is k baray me ye kaha jata hai k marnay wala apnay doston or azizon ki rohon k alam airaf me chala gaya hai amar waqiya ye hai k airaf me admi khana bhi khata hai pani bhi peeta hai sota jagta bhi hai waahan apnay rishtedaron se milta hai dukh sukh dard sukoon rahat itmenan se ashna bhi hota hai.agar ye kaha jay k marnay walay admi ki roh nikal gai hai to roh nikalnay se muraad ye hogi k ab admi na sun sakta hai na dekh sakta hai na mehsos kr skta hi wagherah wagherah hum jis ko marna kehtay hain dar asal wo aisi halat hai jis ko hum roshni k halay ka mitti k jisam se rishta munqata karlenay ka naam de saktay hain huzoor qalandar baba sahab nay kitaab loh o qalam me is baat ko bil wazahat bayan kiya hai farmatay hain admi garam o sard se mehfoz rehnay k liy or azay jismani k tapish or sard lehroon se bachanay k liy ek libas ikhtira karta hai ye libas soti kapray ka hota hai auni kapray ka hota hai ye kisi bhi qisam k banay huy dhagon k tanay banay se markab ya bana hua hota hai jab tak ye takhleeq karda libaas jisam k upper mehfoz hai is waqt tak is libas me harkat rehti hai jisam k upper qameez ki harkat jisam ki harkat k tabe hoti hai agar qameez jisam k upper hai to asteen hath ki harkat k sath hilnay par majbor hai ye mumkin hi nahin k hath hilay or asteen na hilay is tarhan ye bhi mumkin nahin hai k pehni hoi qameez ki ateen hilay to is k sath sath bhi harkat karay hamesha hath ki harkat k sath qameez ki asteen mein harkat peda hoti hai agar jisam k upper pehni hoi isi qameez ko utaar kar zameen par ya char pai par dal diya jaay or is qameez se kaha jay k wo harkat karay chalay phiray to is k andar har giz koi harkat peda nahin hogi baba sahab qibla gosht post k jisam ko misali ka libas qarar detay hain farq agar hai to sirf itna k kapray ki bani hoi qameez jisam k upper hoti hai or jisam misaali gosht post k upper hota hai libas or gosht post k jisam ki hesiyat qayam kar k hum dekhtay hain k ek maray huy admi ka jisam ya lash jab zameen par pari hoi hoti hai to qameez ki tarhan is k apnay andar koi harkat nahin hoti aap lakh koshish karen k ye lash apni marzi or apnay ikhtiyar se harkat karay ye tamam koshish be bekaar or be sood sabit hogi is liy be sood dabit hoti hai k jis jisam ka ye libas tha us jisam ny utaar phenka hai.

aam halat me jab istaghna ka tazkirah kiya jata hai to matlat ye hota hai k kis admi ko ALLAH k upper kitna bharosa or tawakkal hai tawakkal or bharosa kam o beesh har admi ki zindagi me dakhil hai lekin jab hum tawakkal or bharosa ki tareef bayan kartay hain to humy bajuz is k kuch nazar nahin ata k hamari dosri ibadaat ki tarhan bharosa or tawakkal bhi dar asal lafzon ka ek khush numa jaal hai tawakkal or bharosa se ye muraad hai k bandah apnay tamam mamlaat ALLAH k supurd kar de lekin jab hum fil amal zindagi k halat ka mushahidah kartay hain to ye baat mehez naarah or gher yaqeeni hai or ye aisi baat hai k har admi ki zindagi me is ka amal dakhal jari o sari hai maslan ek admi kisi firm me mulazmat karta hai is k peesh e nazar ye baat rehti hai k firm ka malik  ya seth saho kaar agar mujh se naraz hogya to mulazmat se barkhast kar diya jaon ga ya meri taraqqqi nahin hogi ya tarqqqi tanzili me tabdeel hojay gi zahir hai ye baat bharosa or tawakkal k sar sar khilaf hai is k bar aks hum zindagi mein ye baat bar bar dohratay hain k agar koi kaam nahin karen gay to khayn gay kaha se ye baat bhi hamaray samnay hain k jab kisi kaam ka natejah accha martab hota hai to hum ye kehtay hain k ye nateja hamari aqal or hamari farasat wa fehem se martab hota hai is qisam ki beshumar misalein hain jin se ye sabit hota hai k banday ka ALLAH k upper tawakkal or bharosa mehez mafroza hai jis banday k andar tawakkal or bharosa peda nahin hota or is k andar istagna bhi nahin hota istaghna se muraad ye hai k zaroriyat zindagi guzarnay me banday ka apna zati iradah ya ikhtiyar shamil na ho ALLAH agar murgi khilatay hain is me khush rehta hai ALLAH agar chutni se roti detay hain is me bhi khush rehta hai ALLAH agar khaddar k kapray pehnata hai bandah is me bhi khush rehta hai matlab ye hai k zindagi me peesh anay walay har amal or harkat ko ALLAH ki taraf mor diya jata hai pehlay banday k andar tawakkal or bharosa peda hota hai or is k baad wo istaghna k dairay me qadam rakhta hai tawakkal or bharosa dar asal ek khaas talluq hai jo banday or ALLAH k darmiyan barah e rast qayam hai or jis banday ka ALLAH k sath rabta qayam ho jata hai is banday k andar se duniya ka tamam lalach nikal jata hai aisa bandah dosray tamam bndon ki imdad or tawwun se beniyaz hojata hai or is banday ki hesiyat aisi hojati hai k jis hesiyat ka tazkirah ALLAH ny surah ikhlaas ki 5 ayaton me kiya hai ALLAH ny surah ikhlaas me panch hatmi batein bayan farmai hain is baat ko hum yun bhi keh saktay hain k ALLAH ny surah ikhlaas me apni zaat par se pardah utha diya hai or ye bhi bata diya hai k jo sifaat ALLAH k andar mojod hain ya jo sifaat ALLAH ki hain wo sifaat makhlooq k andar mojod nahin hain surah ikhlaas ki 5 ayatein humy khaliq or makhloqq ka imtiyaz sekhati hain ALLAH farmatay hain ay peghambar!aap farma dijiy ALLAH ek hai ALLAH be niyaz hai kisi se ahtiyaj nahin rakhta ALLAH na kisi ka beta hai or na kisi ka baap hai ALLAH koi khandan bhi nahin rakhta.

in sifaat ki roshni me jab hum makhlooq ka tajziya kartay hain to ye baat samnay ati hai k makhlooq kabhi ek nahin hoti makhlooq hamesha bakasrat hoti hai makhlooq zindagi k amaal o harkaat poray karnay par kisi na kisi ehtiyaj ki paband hai ye bhi zarori hai k makhlooq kisi ki aulaad ho makhloqq k liy ye bhi zarori hai k is ka koi khandan ho ALLAH ki bayan kardah in panch sifaat me jab la shaoori tafakkur se kaam liya jata hai to humy ek baat aisi milti hai k hum in sifaat ko jo ALLAH ny bayan kin hain in me se ek sift apnay iraday or ikhtiyar se apnay upper warid karsaktay hain makhlooq k liy ye har giz mumkin nahin hai k wo kasrat se be niyaz ho makhlooq is baat par bhi majboor hai k is ki koi aulad ho isi tarhan makhlooq ka ek khandan hona bhi zarori hai matlab ye hua k ALLAH ki bayan kardah panch sifaat me se chaar sifat me makhlooq apna ikhtiyar istemal karnay k liy be bas or majboor hai sirf ek egency aisi hai k makhlooq ALLAH ki sift ko apnay iraday or ikhtiyar se apnay upper warid kar sakti hai or wo hai ALLAH ahtiyaj se mawra hai makhlooq ko ye ikhtiyar hasil hai k wo duniyawi tamam masail se apni zaroriyat or ahtiyaj ko tor kar sirf or sirf ALLAH k sath wabasta karay yehi wabastigi tawakkul or bharosa hai agar banday k andar makhlooq k sath ahtiyaji awamil kaam karrahay hain to wo tawakkal or bharosa k amal se door hain rah e sulook k musafir sub se pehlay is baat ki mushkq karai jati hai.k zindagi k tamam taqazay or zindagi ki tamam harkat wa saknaat peer o murshad k tabe hain zindagi ki harkat o saknat jab salik peer o murshad k supurd kardeta hai to wo is ki tamam zaririyat ka kufail ban jata hai bilkul is tarhn jis tarhan ek doodh peetay bacchay k kufail is k waldin hotay hain in bacchon ki kifalat zer e behes ati hai jinhon ny abhi tak shaoor k dairay me qadam nahin rakkha hai jab tak baccha shaoor k dairay me dakhil nahin hota waldein chobees ghnatay is ki fikar me mubtala rehtay hain.

la tadad mawrai waqiyat me se chnad mazeed waqiyaat ka dohra dena is liy zarori hai k rah sulook k musafiron k samnay wo tamam marahil ajayn jin marahil se guzar kar koi salik isteghna k dairay me qadam rakhta hai or is k zehen me istaghna or be niyazi ka aisa pattern tarteeb pa jata hai jis ki buniyad par salik gher ikhtiyari tor par bhi apnay mamlaat ALLAH ki taraf mansoob karta hai abhi hum ny ye bataya hai k yaqeen peda honay k liy zarori hai k admi ko yaqeen k awamil se is tarhan raddo badal kardiya jaay k yaqeen is ki zindagi ka ahata karay aisa ahata k shaoori ikhtiyar s jannay k ba wajod wo is ahata ya is dairay se qadam bahar na nikaal sakay yaqeen ki tareef me hum pichlay isbaq me bil wazahat bata chukay hain k pedaish se mout tak or mout k baad ki zindagi me airaaf hashr o nashar hisab kitab jannat dozakh or ALLAH ki tajalli ka dedaar sub ka sub yaqeen k upper qayam hai buniyadi baat ye hai k admi ko sub se pehly is baat ka yaqeen peda hota hai k wo zindah hai wo mojod hai is k andar aqal o shaoor kaam karta hai wo ek had tak ba ikhtiyar hai or bari had tak is k upper gher ikhtiyari kefiyat nazil hoti rehti hain maslan koi admi apnay iraday or ikhtiyar agar sans lena shuru karde to chand minute me wo hanp jay ga koi admi apnay iraday or ikhiyar se sans na lenay ka amal ikhtiyar karay to bemar hojay ga ya is k dimag me khoon jam jay ga isi tarhan koi admi zindagi k buniyadi taqazay bhook me apna zati ikhtiyar istemal nahin karta am zindagi me bhook lagti hai wo kuch kha leta hai piyas lagti hai to pani pee leta hai yehi halat admi k andar is machine ki hai jo machine musalsal mutawatir har lamha or har aan chal rahi hai is machine k kull purzay azay raisa dil gurday phepray jigar pitta or anton ki harkat musalsal jari hai 4 arab ki abadi me ek admi aisa nahin jo apnay iraday or ikhtiyar se apnay andar fit ki hoi machine ko chalata ho machine bilkul gher ikhtiyari toor par chal rahi hai is machine me jo aindhan istemal hota hai is par bhi insan ki koi dastaras nahin hai or is ka saboot ye hai k jab ye machine band hojati hai to duniya ki bari se bari taqat ya taraqqi isay nahin chala sakti ye machine qudrati nizaam k tehet ba tadreej bhi band hojati hai or ek dam bhi band hojati.batadreej band honay ka naam bemari rakkha jata hai or machine k ek dam band ho janay ko harkat e qalb band hojana ya heart fail kaha jata hai insan ye samajhta hai k bemari ka elaaj ikhtiyari hai agar bemari ka elaj ikhtiyari hai to duniiya me koi admi marta nahin ala hazal qayas zindagi k buniyadi awamil or wo tamam mohriqat jin par zindagi rawan dawan hai insan k ikhtiyar me nahin hai agar hum buniyad par nazar dalen to zindagi is waqt shuru hoti hai jab admi peda hota hai or pedaish par insan ko koi ikhtiyar nahin hai lakhon saal k taweel arsay me ek fard bhi aisa nahin hua jo apnay iraday or ikhtiyar se peda hogya ho peda honay wali har cheez peda honay wala har fard ek waqt mutaiyana k liy is duniya me ata hai or jab wo waqt pora hojata hai to wo admi ek second k liy bhi is duniya me teher nahin sakta mar jata hai ye aisi batein  hain jin k baray me ziyada sooch bichar tafakkur ya zehni gehrai ki zarorat nahin hai har lamha har aan har minute har second ye surat e haal waqiya horahi hai mukhtasar baat ye hai k ALLAH  apni marzi se peda kartay hain chahtay hain to admi sehet mand peda hota hai nahin chahtay to admi ki nasho numa me aisa siqam waqiya hojata hai k is k aza sahi hotay hain na is ka dimag sahi hota hai is ki nazar bhi sahi kaam nahin karti hath peeron ka haal ye hota hai k wo kisi cheez ko pakar nahin sakta apni marzi se chal phir nahin sakta science jitni bhi taraqqi karle pedaishi apahij or mazoor bacchon ka elaaj is k paas nahin hai or is qisam k mazoor bacchon ko ye keh kar rad kiya jata hai k ye pedaishi mareez hai yahan bhi insan ki bebasi or be ikhtiyari azhar man al shams hai soraj ki tarhan ayan hai qudrat jab bacchon ko peda karti hai to mukhtalif surton me peda karti hai qad kath mukhtalif hota hai ye nahin dekha gaya k koi buniyad par kotah qad admi 7 fit ka ban gaya ho is ka saaf matlab hai k qad o qamat k mamlay me bhi admi be ikhtiyar hai ab masla zehni salahiyat or aqal o shaoor ka ata hai logon me jab hum aqal o shaoor ka mawazna kartay hain to koi admi humy ba salahiyat milta hai koi admi humy kam salahiyat wala milta hai or koi admi bilkul be aqal milta hai science khala me chehel qadmi ka dawa kar sakti lekin aisi koi misaal samnay nahin i k be aqal admi ko aqal mand kar diya gaya ho ALLAH hi apni marzi se aqal o shaoor bakhshtay hain admi k andar ALLAH fikr o gehrai ata kartay hain almiya ye hai k jin logon k andar ALLAH fikar or gehrai peda kardetay hain wo ye samajhtay hain k ye hamari apni cheez hai lekin jab wahi fikar or shaoor or gehrai in se cheen li jati hai is waqt wo kuch bhi nahin karsaktay zindagi k tamam ajzay tarqeebi kisi ek taqat k paband hain wo taqat jis tarhan chahay chalati hai or jab chahay sakit kardeti hai murshad qareem huzoor qalandar baba auliya ny ek dafa irshad farmaya k loog nadan hain kehtay hain k hamari girat halat k upper hai insan apni marzi or munshah k mutabiq halat me raddo badal karsakta hai lekin aisa nahin hai insan ek khilona hai halat jis qisam ki chabi is khilonay me bhar detay hain isi tarhan ye kodta hai nachta hai awazein nikalta hai waqiya ye hai k agar filwaqiya halat par insan ko dastaras hasil hoti to koi admi ghareeb na hota.

mout k panjay ny in ki gardan maror di or duniya par in ka nam o nisan nahin raha ye shadad wa namrood or firoon ki misaalein aisi nahin hain k jis ko hum tareekhi batein keh kar guzar jayn tareekh har zamanay me khud ko dohrati hai albatta rang roop naam or shakal badal jati hai hamaray zamanay me shehensha iraan ki misaal samnay hai jis ny dhai hazar saal ki salgirah manai mout k panjay ny is ko is qadar bebas or zaleel kardiya k is k liy is ki saltanat ki zameen bhi tang hogai wo diyar gher me mar gaya or koi is ka pursan e haal nahin agar halat insan k bas me hain to itna bara badshahgareeb ul deedar nahin hoskta ye or is qisam ki be shumar batein hamaray sath har roz peeesh ati rehti hain baat sirf itni se hai k hum in batoon par ghoor nahin kartay or in sub batoon ko ittefaq keh kar guzar jatay hain jab kay kainat me ittefaq or hadsa ko har giz koi dakahal nahin hai ALLAH ka ek nizaam hai jo marboot hai har nizam ki dosray nizam k sath wabastigi hai is nizam me na kahin wabastigi hai na hadsa na koi qudrati majbori hai ALLAH ka ek nizaam hai or is nizaam ko chalanay walay karinday ALLAH k hukum or ALLAH ki mashiyat k mutabiq isay chala rahay hain admi kiya hai?kathputli hai jis tarhan kainat ka nizaam chalanay walay karkun doriyon ko harkat detay hain admi chalta rehta hai doriyan hilna band hojati hain admi mar jata hai ye batein is liy arz ki gain hain k mein batan chahta hoon k istaghna is waqt tak kisi shakhs k andar peda nahin ho saktajab tak is k yaqeen me ye baat rasikh na hojay k har cheez man janib e ALLAH hai jab kisi banday k andar ye baat yaqeen ban jati hai k is nizaam me koi choti se choti harkat or bari se bari shay ALLAH k banay huy ek marboot k nizaam k tehet qayam hai to is k andar ek aisa pattern ban jata hai jis ka istelahi naam istaghna hai is pattern ko jab tehrikaat milti hai or zindagi me mukhtalif waqiyat peesh atay hain to in waqiyat ki kariyan is qadar mazbot mustehkam or marboot hoti hain k admi ki aqal ye sochnay or mannay par majboor hojati hai k wahi hota hai jo ALLAH chahtay hain.

ye baat hum sub jantay hain k kisi cheez k upper yaqeen ka kamil hojana isi waqt mumkin hai jab wo cheez ya amal jis k baray me hum nahin jantay k ye kis tarhan waqiya hogi baghair kisi iraday or ikhtiyar or wasail k pori hoti rahay ek dafa ka zikar hai k me kamray me beha hua looh o qalamk safhat dobara likh raha tha asar or maghrib k darmiyan ka waqt tha lahore se kucvh mehman agay aam halat me chunkay thori dair k baad khanay ka waqt tha is liy zehen me ye baat i k in mehmanoon ko khana khilana chahiy ye is dor ka waqiya hai jab me herat k muqam par safar karrha tha or na sirf ye k koi khanay penay ka intezam nahin tha libas bhi mukhtasir ho kar ek longi or baniyan reh gaya tha ye ek alaag dastan hai k is libas me garmi sardi or barsat kis tarhan guzri jab ALLAH chahtay hain to himmat or taufeeq ata kardetay hain to bari se bari mushkilaat or pareshaniyan palak jhanpaktay guzar jatin hain qissa kotah ye k zehen me ye baat i k paroos me se panch rupay udhar mang liy jayn or in rupoon se khurdon noosh ka intezam kiya jaay khayal aya k agar panch rupay denay se inkar kardiya gaya to bari sharmindigihogi phir khayal aya k jhonpri walay hotel se khana udhar leliyajaay tabiyat ny is baat ko bhi pasand nahin kiya ye soch kar khamosh ho rha k ALLAH chahay ga to khanay ka intezam hojay ga or me kamray se bahar aya jesay hi darwazay se bahar aya chat p se panch rupay ka ek note gira note is qadar naya tha k zameen par girnay ki awaz i farsh par jab ek note naya para hua dekha to na maloom tareeqay se meray upper dehshat tari hogai lekin yakayak zehen me ek awaz gunji ye ALLAH ki taraf se hai wo note utha lia gaya or khanay peenay ka ba faraghat intezam hogya