KAAYENAAT KA SAFAR

Kaayenaat teen dairon mein safar kar rahi hai.

Pehla daira rooh hai.

Dosra daira rooh ka bana hualibaas ( nasmah ) hai.

Teesra daira nasmah ka banaya hualibaas maadi wujood hai.

Tenu dairay back waqt harkat karte hain. Rooh ke banaye hue libaas ke bhi do rukh hain. Aik mufrad lehron se aur dosra murakkab lehron se bana huahai. Mufrad aur murakkab dono rukh allag allag hain aur aik dosray mein payvasat hain.

Shaoor La’shaoor :

Baydaari ki zindagi shaoor hai, khawab ki zindagi lashavr hai, shaori zindagi mein zehen aur Hafza dono kaam karte hain, is hi terhan la shaori zindagi mein zehen aur Hafza dono kaam karte hain. Zindagi ke takazey shaori hon ya la shaori it-tila-aat ke tabay hain. Shaoor har har qadam par mehdood aur mohtaaj hai, la shaori zindagi, shaori zindagi ke muqablay mein azad hai.

Zaboor , torait, injeel aur aakhri aasmani kitaab quran hakeem shaoor aur lashavr ke ulat palat ko Lail o nehar kehti hai.

Shaoor Ka Pehla Din :

Paidaiesh ke baad pehlay roz bachay par lashavr ka ghalba hota hai. Shaori waraq ke safhay par koi tehreer nazar nahi aati jaisay jaisay bacha mahol mein waqt guzarta hai isi munasbat se shaoor ke kore safhay par walidain, khandan aur mahol ke nuqoosh muratab hotay rehtay hain. Baara saal ki Umar mein woh safha jisay hum shaoor keh rahay hain itna ziyada roshan ho jata hai ke la shaori safha dhundlaa par jata hai lekin nuqoosh khatam nahi hotay ,

Agar shaoor ka safha itna ziyada roshan ho jaye ke la shaori safha ki tehreer nah parhi ja sakay to mafrooza hawaas ka ghalba ho jata hai aur la shaori safha ki tehreer se is ki nazar hatt jati hai aur baaligh honay ke baad woh lashavr se be khabar ho jata hai.

Be khabar honay ka matlab la shaori tehreer ka mit jana nahi hai, la shaori tehreer agar khatam ho jaye gi to zindagi ka tasalsul toot jaye ga, qudrat naay is tasalsul ko barqarar rakhnay ke liye shaori aur la shaori hawaas ko nisf nisf taqseem kar diya hai. Aadmi jab raat mein daakhil hota hai to darasal lashavr mein daakhil hota hai. Aadmi jab din mein daakhil hota hai to darasal woh shaoor mein qadam rakhta hai.

Paidaiesh se le kar marnay taq ki kal Umar mein ensaan aadhi zindagi lashavr aur aadhi zindagi shaoor mein guzarta hai.

Zindagi mein shaoor aur lashavr dono ulat palat hotay rehtay hain, shaoor ki raftaar nihayat kam aur mehdood hai, lashavr ki raftaar bohat ziyada hai. Takhleeqi farmolon se bakhabar sufi hazraat o khawateen kehte hain ke aadmi time space se kahin bhi azad nahi hota, azaadi ka matlab yeh hai ke shaoor ki raftaar itni ziyada ho jati hai ke mehdoodiyat totnay ka ehsas numaya ho jaye.

Har Jagah Time Aur Space Hai :

Lashavr mein insani hawaas ki raftaar taqreeban saath hazaar gina ziyada hoti hai. Raftaar ziyada honay ko time space se azaadi kaha jata hai.

Aik aadmi paidal chalta hai, dosra cycle par sawaar hai, teesra car mein hai, choutha aadmi jahaaz mein parwaaz kar raha hai...... Har stage par raftaar tabdeel ho jati hai.

Din ke hawaas se nikal kar ensaan jab raat ke hawaas mein daakhil hota hai to mehsoos hota hai ke aadmi Zaman o makaan se azad ho gaya hai. Halaank azad nahi hota... Har harkat mein lashavr aur shaoor dono kaam kar rahay hain. Shaoor ke ghalba ko pabandi aur lashavr ke ghalba ko azaadi kaha jata hai.

'' ae giroh jaanat! Aur giroh ensaan! Tum aasman aur zameen ke kinaroon se nikal kar dikhao tum nahi nikal satke, magar Sultan se.' '

( surah rehman. Aayat : 33 )

Sultan ka matlab lashavr par ghalba haasil karna hai.

Maazi Ki Haqeeqat :

Koi ensaan jab is duniya mein aata hai to kahin se aata hai. Jahan se aata hai usay maazi kehte hain. Zameen par anay ke ba’d bachpan gujarta hai to bachpan maazi mein chala jata hai aur aadmi jawan ho jata hai aur phir burhapa aa jata hai to jawani maazi mein chali jati hai. Aadmi mar jata hai to saari zindagi maazi mein record ho jati hai.

Wahdat Al-Wajood... Wahdat Alshuhood :

Falsafah wahdat al-wajood ke baarey mein ulama aur mashaiykh ney kasrat se zikar kya hai. Barri barri tahreerein qalamband ki hain. Is nazriya par mutadid tabsaray bhi hue hain. Tasawuf ke kayi khanwade wahdat al-wajood ke haami rahay hain. Khasosan Hazrat  Mohi Udeen  Ibn arabi ney is nazriya ki tarjamani kar ke saaray aalam islam ko mutasir kya. Aap ke shagrdon ney is falsafah ki tarjamani mein kayi giran qader kitaaben likhi hain. Sheikh akbar Ibn arabi ney wahdat al-wajood ( hama oast ) ka nazriya paish kiya tha magar akbari daur ke gumraah soofiyon ney halool o irtehaad ki hazaron gumrahiyaan is mein shaamil kar den. Un logon ney awam ko bataya ke duniya mein jo kuch hai woh kkhuda hai, zameen bhi kkhuda, aasman bhi kkhuda, shajar o hijr, nabataat o jamadat, noor o zulmat, kher o shar, kufar o islam gharz ke har cheez kkhuda ke wujood se qaim hai.

Hazrat  Mujaddad alif sani nay un gumraah kin nazriaat ke khilaaf jung ki. Aap nay farmaya.

Yeh log wahdat al-wajood aur hama oast ke nazriya ki ghalat taaberein kar rahay hain. Aap nay un gmrahyon ko roknay ke liye wahdat alshuhood ki deewar khari kar di.

Wahdat al-wajood kya hai? Hum is ke baray mein... Nazriya rang o noor ki roshni mein arz karte hain ke wahdat al-wajood ko samajhney ke liye hamaray samnay aaina ki misaal hai.

Hum Bahar Nahi Dekhte :

Aadmi aaina daikhta hai. Woh kehta hai ke mein aaina dekh raha hon, woh aaina nahi dekh raha balkay aaiine ke dekhnay ko dekh raha hai. Jab hum aaina dekhnay ke amal par tafakur karte hain aur hamaray shaoor mein geherai peda ho jati hai to baat munkashif hoti hai ke hum apna aks aaiine ke andar dekh rahay hain. Yeh kehna ke hum aaina dekh rahay hain aam satah ki baat hai.

Yahi soorat e haal zindagi ke tamam shobo ki hai. Hum samajte hain ke hum aankhon se bahar dekh rahay hain. Sahib baseerat bandah kehta hai ke hum jo kuch dekh rahay hain woh bahar nahi dekh rahay balkay hamaray dimagh par bahar ka aks muntaqil ho raha hai. Hum is aks ko dekh rahay hain. Agar koi bandah dekhnay ki haqeeqi tarz se waaqif nahi hai to woh samjhta hai ke mein bahar dekh raha hon lekin jo bandah dekhnay ki sahih tarz se waaqif hai to woh is amar se waaqif hai ke har shakhs bahar nahi dekh raha, andar dekh raha hai.

Nigah Ki Pehli Markaziat  :

Jab nigah bil wasita dekhatii hai to khud ko makaaniyat aur zamaaniyat ke andar muqeed mehsoos karti hai aur jaisay jaisay dekhnay ki trzin gehri hoti hain isi munasbat se kasrat dar kasrat darjay takhleeq hotay hain.

Makaaniyat aur zamaaniyat ke andar shuhood is liye mehdood hai ke harkaat o saknaat ka nuzool hota rehta hai. Quran pak mein Allah taala neh farmaya hai ke har shye do rukhon par takhleeq ki gayi hai. Yani har tunazul ke do rukh hain.

Yom azal mein Allah taala ko dekhnay aur aawaz suneney ke baad insaan dosray tunazul mein daakhil ho gaya aur is dosray tunazul mein is neh nigah, shakal o soorat, guftaar samaat, rangeeni, ehsas, kashish aur lams se waqoof haasil kya.

Tunazul awwal yani Allah ko deikhna wahdat ka aik daraja hai aur dosra tunazul kasrat ke paanch darjay hain. Is terhan chay tanzalaat hue pehli tunazul ko lateefa wahdat aur dosray tanzalaat ko sufia ki istilaah mein lataaif kasrat kaha jata hai.

Nazriya Rang O Noor :

Nazriya rang o noor ke mutabiq jis aalam ko mehez wahdat ka naam diya jata hai. Insani zehen ki apni ikhtira hai ensaan apni mehdood feham ke mutabiq ya mehdood fikri salahiyat ke mutabiq jo kuch kehta hai woh is ki apni mehdood soch hai.

Yeh kehna ke aalam wahdat, wahdat baari taala hai hargiz sahih nahi hai. Is liye ke Allah taala ki wahdat ya Allah taala ke kisi Wasf ko insani shaoor bayan karne se qassar hai.

Jab hum Allah taala ki wahdaniyat bayan karte hain to darasal apni hi fikri salahiyaton ka tazkara karte hain. Yeh mumkin nahi hai ke kisi lafz ke zariye Allah taala ki sifaat ka mukammal ihata ho sakay. Ensaan Allah taala ki sifaat ke barey mein jis mehdoodiyat ka izhaar karta hai, darasal woh apni mehdoodiyat ka tazkara karta hai yani ensaan ki mehdood fikar ke andar Allah taala ki sifaat jis had taq sama jati hain is nay is ko la’ mehdoodiyat ka naam day diya hai. Is ka matlab yeh hai ke jab hum Allah taala ki wahdat ka tazkara karte hain to hum kehna yeh chahtay hain ke Allah taala ki sifaat ko hum nay is had taq samjha hai.

Insaan jis maqam ke taayun ke sath Allah taala ko daikhta hai ya samajhney ke liye karkardagi ka muzahira karta hai is hi munasbat se woh Allah taala ka tazkara kar deta hai. Chunkay insaan ki laa-mehdood nigah bhi mehdood hai is liye agay aur agay usay kuch nazar nahi aata. Insaan naay samajh mein nah anay walay aalam ka naam wahdat al-wajood ya wahdat alshuhood rakh diya hai.

Aakhri nabi syedna huzoor sale Allah aleh o aa lh o slim ka irshad hai :

" مَا عَرَفنَاکَ حَقَ مَعرِ فَتِکَ"

Syedna huzoor sale Allah aleh o slim ka yeh irshad hai ke :

'' hum aap ko nahi pehchan sakay jaissa ke aap ko pehchanney ka haq hai.' '

Yeh irshad hamari rahnumai karta hai ke koi shakhs poori terhan Allah ka Urfan haasil nahi karta. Allah taala jis bandah ko tjlyat o sifaat ka jitna mushahida kara dete hain wohi is ke liye Urfan Ellahi hai.

Abdal haq Qalandar Baba Aulia farmatay hain :

Jab mujhe aalam baala ki sair ke mawaqay naseeb hue to mein ney socha ke aulia Allah ki arwah se Malaqaat kar ke yeh maloom karna chahiye ke kitney sufi ya walii aisay hain jinhon ney Allah ko aik haalat mein ya aik sift mein dekha hai. Mein ney aik laakh saal ke aulia Allah ka intikhab kya hai aur un se Allah ke deedar ke barey mein sawal kya hai. Kisi aik ney bhi nahi bataya ke unhon ney Allah ko aik roop mein dekha hai. Har sufi ney Allah ko allag roop aur allag tajallii mein mushahida kya hai.