Looh e Mehfooz Ka Qanoon

Tasarf:

Tajalli tanazul kar ke noor banti hey aur noor tanazul kar ke roshni ya mazhar ban jata hey. Yehi mazhar shey hey jo tajalli aur noor ki muzahiraati shakal hey. Balfaaz degar tajalli tanazul kar ke noor bani aur noor tanazul kar ke shey ya mazhar bana. Mazhar tajalli aur noor sey takhleeq hua pihr noor aur tajalli hi mein fana ho gaya. Aur agar Allah Taala chahe ga tu es na’mojood ko phir mojood kar dey ga. Arif Ilm-e-shey mein hi tasaraf karta hey jis ka asar shey par baraherast parta hey.

Tasaraf ki teen qismein hain:

1. Moajza

2. Karaamat

3. Istidraaj

Yehan teeno ka faraq samjhna zaroori hey. Istidraaj wo Ilm hey jo araaf ki buri roohon ya shaitaan parast jinaat ke zer saaya admi mein khaas wajooh ki bina par parwarish paa jata hey. Es ki misaal Hazoor Alhe Salato Vasalam ke daur mein bhi pesh ayee thi.

Is daur mein Saaf ibn Sayaad naam ka aik larka madeeney ke qareeb bagh mein rehta tha. Moqa paa kar shaitaan ke shagirdo’n ney esey uchak liya aur es ki chhati hiss ko beydaar kar diya. Wo chadar orrh kar ankhein band kar leta aur malaikah ki sargarmiyo’n ko dekhta aur sunta rehta. Wo sargarmiyan awaam mein bayan kar deta. Jab Hazoor alhe Alhe Salato Vasalam ney es ki shohrat suni tu aik roz Hazrat Umar Farooq (R.A) sey farmaya: “Aao, zara ibn-e-Sayaad ko dekhein!.”

Is waqt wo madeeney ke qareeb aik surkh teley par khel raha tha. Hazoor Alhe Alhe Salato Vasalam ney es sey sawaal kiya. “ bata ! Mein kon hoon?”

Who ruka aur sochney laga phir bola: “Aap umiyo’n ke rasool hain lekin Aap kehtey hain ke mein khuda ka rasool hoon.”

Hazoor Alhe Alhe Salato Vasalam ney farmaya: “ Tera Ilm naaqis hey, tu shak mein par gaya. Acha bata! Merey dil mein kiya hey?”

Is ney kaha. “Dakh” (Eemaan na laaney wala) yani Aap Salallaho Alhe Vasalam merey mutaliq yeh samajhtey hain ke mein eemaan na laaon ga.

 Hazoor Alhe Alhe Salato Vasalam ney farmaya. “ phir tera Ilm mehdood hey. Tu taraqi nahin kar sakta. Tu es baat ko bhi nahin jaanta ke aisa kiyun hey.”

Hazrat Umar (R.A) ney farmaya: “ Ya Rasool Allah Salallaho Alhe Vasalam! Agar aap ijazat dein tu mein es ki garden maar doon.”

Hazoor Alhe Alhe Salato Vasalam ney jawaab diya: “Aye umar! Agar yeh dajaal hey tu es par tum qaabu nahin paa sako gey aur agar dajaal nahin hey tu es ka qatal zaaid hey. Es ko chhor do.”

Ghaib ki duniya mein lafz aur maani koi cheez nahin hey. Har cheez shakal-o-surat rakhti hey khuwa wo wehum ho, khayal ho ya ehsaas. Agar kisi insan ki chhati hiss beydaar hey tu es ke zehan mein ghaib beeni ki salahiyet peda ho jati hey. Ibraani zubaan mein nabi ghaib bee’n ko kehtey hain aur rasool ghaib ke qaasid ko. Es hi wajah sey Ibn-e-Sayaad Hazoor Alhe Alhe Salato Vasalam ke martabah risalat ko sahi nahin samajh saka. Es ney jo kuch dekha wo yeh tha ke Hazoor Alhe Alhe Salato Vasalam ghaib ke qaasid hain aur es ki ghaib ki roshnasi apni hi had tak thi ya in ajnah ki had tak thi jo es ke dost ya ustad they. Jab es ney Hazoor Alhe Alhe Salato Vasalam ko samajhney ki koshish ki tu ma’rfat Ilaahi haasil na honey ki wajah sey Hazoor Alhe Alhe Salato Vasalam ko ghaib ka rasool qarar diya. Es ki ghaib beeni sirf es had tak thi ke Hazoor Alhe Alhe Salato Vasalam aik ummi qom mein peda hoey hain aur in ke mojzaat ka muzahirah ummi qom mein hua. Es fikr ke tehat es ney Hazoor Alhe Alhe Salato Vasalam ko ummiyo’n ka rasool kaha. Jab Hazoor Alhe Alhe Salato Vasalam ney es ko istidraaj ki hado’n mein muqayed dekha tu es sey yeh sawaal kiya ke bata merey dil mein kiya hey jis ke jawab mein es ney dakh kaha aur Hazoor Salallaho Alhe Vasalam ney jab yeh dekha ke Ibn e Sayaad ko ma’rfat haasil nahin hogi tu Aap Salallaho Alhe Vasalam ney faramaya ke tu taraqi nahin kar sakta.

Chunaachey Ibn-e-Sayaad ki tarah kisi bhi sahib istidraaj ko Allah Taala ki ma’rfat haasil nahin ho sakti. Ilm isitdraaj aur Ilm nabuwat mein yehi farq hey ke istidraaj ka Ilm ghaib beeni tak mehdood rehta hey aur Ilm nabuwat insan ko ghaib beeni ki hado’n sey guzaar kar Allah Taala ki mar’fat tak pohncha deta hey.

Ilm nabuwat ke zer asar jab koi khariq-e-aadat nabi sey saadir hoti thi es ko Mo’ajzah kehtey hain, aur jab koi khaariq-e-aadat wali sey saadir hoti hey tu es ko karamat kehtey hain lekin yeh bhi Ilm-e-Nabuwat ke zer asar hoti hey. Mo’ajzah aur karamat ka tasraf mustaqil hota hey. Mustaqil sey muraad yeh hey ke jab tak saahib-e-tasaraf es cheez ko khud na hata dey wo nahin hatey gi. Lekin istidraaj ke zer asar jo kuch hota hey wo mustaqil nahin hota aur es ka asar fiza ke tasuraat badalney sey khud ba khud zayah ho jata hey. Istidraaj ke zer asar jo kuch hota hey es ko jaadoo kehtey hain.

Tajalli ki jo ro bartar azroye shaoor hey es hi sey takhleeq ki tamaam aslein mutasal hain. Yeh ajzaye Kainat ke har zarrey mein mehdood tareen markaziyat ki aakhri had tak gasht karti hey. Agar es tajalli ko mehdood tareen markaz Kainat sey guzartey waqt koi na’pasandeedah Amr pesh aa jaye tu es ke andar aik tarah ki haalat jalaal peda ho jati hey.

Istidraaj ke asool mehdood tareen markaz mein koi na’khushgawaar asar peda kar detey hain. Es na’khushgawaar asar ki wajah sey tajalli jo kher ki haqeeqat hey beyzaar ho jati hey aur beyzaari ke natijey mein koi na koi takhreebi asar muratab ho jata hey. Jab koi shakhs mehdood tareen markaz ke khol mein kisi qism ka ta’fun ya kisi qism ki kasafat peda kar leta hey tu es ki quwatein takhreeb aur shikast-o-rekhat par qaabu paa jati hain wo sirf es liye ke tajalli ney beyrukhi ikhtiyaar kar li aur es ki beyrukhi sey kher ki taseerat moa’tal ho gayin. Mehdood tareen markaz ka khol insani jism hey.

Maslan sadhu apney mehdood tareen markaz ke khol yani jism par raakh mal kar jildi masamaat ko bilkul band kar letey hain. Chunachey in ke jism ki androoni roshniyan jin ko zindagi ka qawaam kehna chahiye, kaseef ho kar raqeeq ban jati hain. Yeh tafun kisi dusrey jism ya ajsam ke mehdood tareen markazo’n ki taraf behney lagta hey aur wahan apni taseerein peda karta hey jis sey wo jism ya ajsaam takhreebi sargarmiyo’n mein mubtila ho jaatey hain.

Har mazhab mein ebadat ke liye ghusal ya wazoo ka ahtmaam kiya jata hey halan’keh ebaadat ka ta’luq sirf zehan sey hey jism sey nahin. Ghusal aur wazoo ka mansha tabiyat ko shaguftah kar ke inhimaak peda karna hey.

Qa’noon: Yahan yeh samjhna parey ga ke hamarey ashgaal-o-amaal jo jismani aaza ke zariye saadir hotey hain kahan takhleeq patey hain aur in ki takhleeq kis tarah hoti hey. Ab zara maahiyat ki taraf rujoo kijiye. Yeh maahiyat shakhs akbar ka khasah hey aur shakhs akbar tamaam makhlooqat ki mukhtalif anwaa ka majmuaa hey jin mein sey hum kitni anwaa-o-makhlooqat ko jantey hain. Sher, ghora, shaheen, sitarey, chand , suraj, zameen, aasmaan, jin, farishtey, insan, hawa, paani, chandi, sona, jawahirat, kankar pathar, pahaar, samundar, sabzah aur hashraat-ul-arz in mein sey har aik, aik nou ya makhlooq hey. In ki nou ya noiyat hi in ki maahiyat hey. Es maahiyat ka waqoo hameshah aik hi tarz par hota hey. Jaisey sher aik shakal-o-surat aur aik khaaas tabiyat rakhta hey. Es ki aawaz bhi makhsoos hey. Yeh cheezein es ki puri nou par mushtamil hain. Bilkul isi tarah insan bhi khaas shakal-o-surat, khaas aadatein aur khaas salahiyatein rakhta hey lekin dono’n nouein apni maahiyato’n mein aik dusrey sey bilkul juda hain. Albatah asal maahiyat dono ki aik hey aur dono’n mein yaksaa’n jismani taqazey piyar aur ranj-o-ghazab paya jata hey. Yeh ishtiraak nou ki maahiyat mein nahin balkeh asal maahiyat mein hey. Yeh asal maahiyat zindagi ka wo markaz hey jahan zindagi ki intihaao’n mein chhotey chhotey keerey ki zindagi aur chand suraj ki zindagi mujtama ho jati hey. Es qa’noon sey hamein Rooh ke do hisson ki maloomat haasil hoti hain. Har aik nou ki judaganah maahiyat, dusrey tamaam anwaa ki waahid maahiyat. Yehi waahid maahiyat Rooh Azam aur shakhs-e-akbar hey aur har nou ki judaganah maahiyat shakhs-e-asgar hey aur es hi shakhs-e-asgar ke mazahir afrad kehlatey hain. Maslan tamaam insan shakhs-e-asgar ki hadood mein aik hi maahiyat hain.

Awal har nou ke afrad shakhs-e-asgar ki hadood mein yani asgar maahiyat ke daairey mein aik dusrey sey muta’rif hotey hain. Doyem har fard tamam anwaa ke afrad sey shakhs-e-akbar ki hadood yani akbar maahiyat ke daairey mein muta’rif hey. Sher dusrey sher ko ba’hesiyat sher ke shakhs-e-asgar ki salahiyet sey shanakht karta hey magar yehi sher kisi admi ko ya dariya ke pani ko ya apney rehney ki zameen ko ya sardi garmi ko shakhs-e-akbar ki salahiyet sey shanakht karta hey. Asgar maahiyat ki salahiyet aik sher ko dusrey sher ke qareeb ley aati hey. Lekin aik sher ko jab piyas lagti hey aur wo pani ki taraf maayel hota hey tu es ki tabiyat mein yeh tehreek akbar maahiyat ki taraf sey hoti hey aur wo sirf akbar maahiyat ki badolat yani shkahs akbar ki wajah sey yeh baat samajhta hey ke pani peeney sey piyas rafa ho jati hey.