MAADI AUR ROHANI JISM

Is duniya mein har aadmi aik record hai aur is ki saari zindagi film hai. Aalam nasoot ka har baasi aik drama hai. Drama zindagi mein kaam anay walay krdaron ko aik jagah jama kar deta hai aisay kirdaar jo kisi 1 shakhs ki infiradi zindagi ko numaya kar day aur is ke mahol mein jo kuch hai usay manzar aam par le aeye.

Jab hum drama likhte hain to daramay ke saaray kirdaar hamaray samnay hotay hain aur jab hum drama dekhte hain to hum khud un krdaron mein kho jatay hain jin se hum guzar chuke hain ya guzar rahay hotay hain. Umar rafta ke kisi bhi daur mein jab koi jhankta hai to har shakhs ki kahani aik jaisi nazar aati hai. Har aadmi maadi wujood mein is zameen par qadam rakhta hai aur har shakhs dheeray dheeray lamha bah lamha maadi wujood se daur hota rehta hai, maadi wujood se doori apni jagah muslim lekin maadi wujood jis bisaat par namodaar hota hai jis bisaat par agay barhta hai aur jis bisaat par manzar se gayab ho jata hai woh sab ke liye aik hai.

Irtiqa :

Abhi taq scienci duniya mein kayi aisa ilm Mazhar nahi bana jo is baat ki tashreeh kar day ke bisaat kya hai? Koshish logon ny bohat ki bisaat par se parda uth jaye magar parda to jab utthay ga jab kahin parda ho. Agar kahin kisi ko parday ke baaray mein koi khabar mil gayi hai to woh khabar bhi khud parda hai.

Naqaab rukh ulat diya jaye to barri se barri danshoranh baat, aik nah sulajhane wali guthi hai. Agar lashavr aur vraye lashavr ki eslehaath ka sahara le kar kuch arz kya jaye to woh parda uth jata hai jis par insani irtiqa ki bunyaad rakhi hui hai.

Irtiqa kya hai ?

Irtiqa yeh hai ke aadmi apni buraiyon, kamzoriyon aur kotahyon ko chupata hai aur khud ko dosaron se aaccha saabit karne ki koshish karta hai

Mein bhi kaayenaat ke knbe ka aik fard hon woh kunba jo zameen par abad hai. Muft khori jis ka turah imtiaz hai. Peda koi karta hai. Kaha jata hai maa ne peda kya hai. Kifalat koi karta hai kaha jata hai baap ne parwarish ki. Aqal o shaoor pata nahi kahan se milta hai, kaha jata hai ke hujron aur mdrson se shaoor mila hai. Aadmi zameen par dandanata phirta hai. Zameen ko apne nokeelay khnjron se cheer kar is mein dana dalta hai aur zameen se kharaaj wusool karta hai. Kabhi yeh nahi sochta ke zameen ka bhi koi haq hai.

Jis Allah ne zameen di, aik phooty kori liye baghair pani diya, zaroorat se ziyada waafar miqdaar mein huadi. Is ka tazkara aa bhi jaye to aisa lagta hai ke bekar baat kahi ja rahi hai. Bara ho, chhota ho, kam aqal ho, Danishwer ho, ghareeb ho ya doulat ka pujari qaroon ho. Sab muft khoray hain nah sirf muft khoray balkay ahsaan faramosh bhi hain.

Ensaan aik patla hai putlaay mein khala hai, khala mein kal purzey hain. Har kal doosri kal se jari hui hai aur har purzah dosray mein pyost hai. Is terhan ke kahin bhi koi harkat ho to saaray kal purzey mutharrak ho jatay hain. Kal przon se bani machine ko chalanay ke liye putlaay mein chaabi bhar di gayi to patla chalne phirnay laga. Chalne phirnay, achhlne koodnay aur mehsoos karne ke amal se putlaay mein' ' mein' ' peda ho gayi.' mein' ' janti hai ke chaabi khatam ho jaye gi' ' mein' ' ka wujood Adam ho jaye ga aur patla baqi reh jaye ga.

Log is' ' mein' ' ko aik fard mantay hain.' ' mein' ' ko aik hasti tasleem karte hain. Zaat, anaa aur hasti kyun hai yeh koi nahi jaanta. Ajab tamasha hai ke' ' mein' ' bhi khud ko nahi janti. Jab koi bandah khud ko fard ke roop mein daikhta hai to zahir al-wajood nazar aata hai aur jab bandah khud ko hadion, pathon aur khaal mein mndhe hue sandooq ke andar talaash karta hai to apni zaat nazar nahi aati.

Aalam aik nahi hai be shumaar aalmeen hain aur un aalmeen mein lakhoon kehkashayen hain. Aisa lagta hai ke saari kaayenaat sparking ka musalsal aur mutawatar amal hai. Laser beam se bhi ziyada lateef roshni mein kaayenaat bandhi hui hai aur is kaayenaat mein woh kuch hai jisay zahir wujood ki aankhh nahi dekh sakti. Shaoor idraak nahi kar sakta, aqal ki wahan taq rasai nahi. Kisi ny dekhnay ka daawa bhi kya to woh nah dekhnay ke barabar hai.

Batin Al-Wajood. Zahir Al-Wajood :

Har shakhs ki asal batin al-wajood hai aur zahir al’wajood baatin al-wajood ka aks ya photo stat copy hai. Mein is waqt' ' mein' ' hon. Jab zameen par mojood hon lekin herat ki baat yeh hai ke zameen bhi aik nahi hai. Zameen bhi zahir al-wajood aur batin al-wajood ke ghilaaf mein band hai. Zameen jab zahir al-wajood hai to thos hai aur zameen jab batin al-wajood hai to khala hai. Zameen ka zahir al-wajood kashish saqal hai aur zameen ka batin al-wajood roshni hai. Aur roshni parat dar parat noor hai. Allah noor as’samawaat-ul-arz. Allah samawaat aur zameen ki roshni hai.

Pahar Urrtey  Hain :

Afraad ki terhan zameen bhi aqal o shaoor rakhti hai. Zameen janti hai ke aanar ke darakht mein amrood nahi lagta aur amrood ke darakht mein aanar nahi lagtay. Woh mithaas, khataas, talkh aur sheree se bhi waaqif hai. Is ke ilm mein hai ke kantay bharay pouday mein phool ziyada Hussain lagta hai. Kaanton ke baghair pouday mein kitna hi khush rang phool ho, phool mein kitney hi rangon ka imtezaaj ho lekin phool ki qeemat woh nahi jo kaanton ke sath lagey hue phool ki hai. Zameen is baat ka ilm bhi rakhti hai ke is ki kookh mein qisam qisam ke beejon ki nashonuma hoti hai. Zameen jahan beshumar rangon se muzayyan phool peda karti hai talkh o sheree phal ugaati hai. Parindon, chopaiyon ki takhleeq karti hai wahan apni harkat ko mutawazan rakhnay ke liye pahar bhi banati hai lekin yeh mailon mil taweel aur asmano se baatein karte hue buland o baala pahar jab zahir al-wajood mein nazar atay hain to zameen par jamay hue nazar atay hain aur jab pahoron ka batin al-wajood nazar aata hai to pahar urrtay hue baadal dikhayi dete hain.

'' tum gumaan karte ho ke pahar jamay hue hain halaank pahar baadalon ki terhan urr rahay hain.' '

( surah Namal. Aayat : 88 )

Aadam zaad nahi tha tab bhi zameen thi. Aadam zaad nahi ho ga tab bhi zameen rahay gi. Zahir al-wajood aik zarra tha. Zarray mein dosra zarra shaamil huato aik se do zarraat hue aur zarraat ki tadaad itni barhi ke aik wujood ban gaya.

Qalandar do huroof jaanta hai aur woh do huroof yeh hain :

Koi nahi...... Kabhi nahi

Danishwer , science daan, allama, mufti, mashaiykh kehte hain do lafz hain :

Nafi...... Asbat

Tasawuf batata hai ke asbat nahi sirf nafi hi maday ki asal hai.

Tajzia :

Hamaray samnay matti ka aik dheela hai is ka wazan do klov hai. Is do klov wazni dheelay ko kisi aadmi ki kamar par mara jaye to chout lagey gi. Matti ke dheelay ko pees kar aattay ki terhan kar len to huamein urr jaye ga. Sawal yeh hai ke do klov wazan kidhar gaya ?

Kya is paase hue dheelay ke zarraat ko kisi ki kamar par mara jaye to chout lagey gi? Tajurbah Shahid hai ke chout nahi lagey gi. Yeh bhi mushahida hai ke matti ke dheelay ko kitna hi pees liya jaye zarraat mojood rahen ge aur kisi tareeqay par un zarraat ko phir jama diya jaye aur kisi aadmi ki pusht par mara jaye to chout lagey gi.

Haqeeqat yeh munkashif hui ke bohat ziyada zarraat ka jama hona. Aik dosray mein pyost ho jana ya baahum deegar hum agosh ho jana kashish saqal yani asbat ( zahir al-wajood ) hai. Zahir al-wajood to rahay ga magar zahir al-wajood ki asal fanaa hai. Qalandar jab finayat ka zikar karta hai to woh zahir al-wajood ki nafi karta hai. Kyun nafi karta hai is liye ke is ki nazar batin al-wajood ke ilawa kuch nahi dekhatii.

Qalandar jazo do harf laa ala kuch nahi rakhta

Fqihh shehar qaaro’n hai lughat haae Hijazi ka

Jaisay jaisay nafi ka amal barhta hai zahir al-wajood ensaan batin al-wajood ensaan mein daakhil hota rehta hai. Jab koi ensaan batin al-wajood ban jata hai aur khud ko batin al-wajood mein dekh laita hai to maadi duniya se nikal kar noor ki duniya mein daakhil ho jata hai.

Hum sab jantay hain ke aadam baradri ka har fard rooh aur jism ( madah ) ka majmoa hai. Aadam zaad ke andar teen hissay pani har waqt jism ki karkardagi ko bahaal rakhta hai. Sharianon, wareedon mein khoon daur karta rehta hai. Pehphron ka phailna aur sukarna bhi huaaur oxygen ke oopar qaim hai. Jis zameen par aadam rehta hai, chalta phirta hai makr o fraib ki duniya basata hai, kibar o nakhwat se is ki gardan oont ka kohaan bani rehti hai. Jis dharti ki kookh se wasail peda hotay hain aur jo dharti aadam zaad ko is ki tamam tar ravnt aur taffun ke sath apne andar samaitt layte hai woh bhi madiyat hai.

Is ke bar aks rooh lateef hai, pakeeza hai aur aalam Quds se hum rishta hai. Tajallii usay fid karti hai. Rooh Allah ki mohabbat aur qurbat se tawana rehti hai.

Jis terhan jism maadi ghiza nah honay se kamzor ho jata hai is terhan agar rooh ko qurb Ellahi haasil nah ho to woh zaeef ho jati hai.

Madah Aur Rooh Hum Rishta Hain :

Samandar se moajain uthti hain aur saahil se takra kar wapas samandar mein chali jati hain. Yeh kyun hota hai? Aur moajoon ki be qarari aur karvat karvat be taabi ka raaz kya hai ?

Mouj jab apni asal samandar se daur hoti hai to is ke oopar doori ka ehsas ghalib aa jata hai. Woh baar baar saahil se is liye sir takrata hai ke usay faraaq ki ghariyaan qayamat lagti hain. Samandar josh o jalal aur Azmat se jab woh apni hesiyat ka muzahira karta hai to onche onche laharen is ke batin se bahar aa jati hain aur saahil par apni peshani rakh deti hain. Azmat o jalal ka muzahira inhen is baat par majaboor kar deta hai ke woh sajda mein gir jayen. Laharen jaisay hi saahil par Jabeen niaz rakhti hain, samandar dobarah usay apni agosh mein le laita hai, yahan taq ke lehar aur samandar aik ho jatay hain.

Pani zarra zarra ho kar jab apni nafi kar deta hai to usay huakhala mein uchaal deti hai. Khala jab finayat ki Latafat se maamoor ho jata hai aur usay sukoon ka aik abdi lamha muyassar aa jata hai to yeh saari Latafat yeh sara Tarshah , yeh saari nami baadal ke roop mein khud ko muntaqil kar deti hai. Baadal ke barray barray mashkeezey kaafila Dur kaafila karvan Dur karvan urrtay hue shumal se junoob aur junoob se shumal mashriq aur maghrib se mashriq mein mehv safar ho jatay hain. Jahan un ka qiyam hota hai wahan harkat munjamad ho jati hai aur jamood apne wujood ko thehra huadaikhta hai to woh Sooraj se muawnat chahta hai. Sooraj jab buland o baala pahoron ki chotyon par bhikri hui chandni ko gehri aankhon se daikhta hai to Sooraj ke niklny wali shu’ayen is wujood ko rezah rezah kar deti hain. Yeh rezah rezah jamood seyal ban kar aala se nasheeb ki taraf chshmon, absharoon, nadi naalon mein sale be karaan ki terhan rawan dawaan ho jata hai aur apni asal samandar se ja milta hai. Yeh sab kyun hota hai? Is liye ke samandar se nikla huapani ka aik aik qatra apni asal samandar se rishta qaim rakhna chahta hai.

Kisi bhi darakht ka beej pasand nahi karta ke woh is terhan fanaa ho jaye ke mout is ke mutaqbil kokha jaye -har beej apne andar tanawar darakht ki hifazat karta hai -khud fanaa ka libaas pehan kar darakht ke wujood ko qaim rakhta hai. Yeh kyun ho raha hai? ------is liye ke beej apni asal se rishta qaim rakhna chahta hai -----

Harkat har waqt harkat hai. Yeh harkat pahoron ko barray barray todon ko chhootay chhootay patharon mein chhootay patharon ko crush aur crush ko bajri mein, bajri ko rait mein kyun tabdeel karti rehti hai? Is liye ke pahoron, kohsaaron aur rait ke zarraat mein qader mushtarik khatam nah ho.

Aadam zaad ney tasawuf ko nazar andaaz kar ke jab rooh se apna rishta toar liya. Same o zar ki farawani aur aish o Ishrat ko sab kuch jaan liya to...... Rooh ki be qarari mein izafah ho gaya. Is liye ke rooh janti hai ke sirf madiyat ka khoal rooh ki ghiza ko zahreela kar deta hai. Jaisay jaisay rooh se aadam zaad ka rishta kamzor hota hai woh khaaliq akbar ki mohabbat se daur hota rehta hai.

Zar O Javaahiir :

Duniya mein jung o Jaddal , khoon raizi, nafrat o hiqarat aur bhayanak mout ki tareqi is liye phail gayi hai ke aadam baradri ki rooh be qarar aur be chain hai. Usay sukoon is liye nahi hai ke Ashraf almkhloqat aadam darinda ban gaya hai. Zar o javaahiir ko ahmiyat deta hai lekin jis zar o javaahiir ke zakhair aadam ko muntaqil kar diye hain is se sirf lafzi talluq rakhta hai.

Adaad o shumaar batatay hain ke un mumalik mein jahan doulat ki farawani hai asayish o aaram ki itni sahoolat hai ke log sochate hain ke ab hum kis zavia se asayish haasil karen... Wahan har shehar ke har hospital mein aadhi se ziyada abadi dimaghi mareez hai. Haspatalon mein nisf se ziyada bistar dimaghi mareezon ke liye makhsoos hain. Wahan ka crore patti tajir sab kuch khareed sakta hai lekin usay sukoon muyassar nahi hai. Is ke andar aik khatam nah honay wali be cheeni usay kal chain nahi lainay deti... Woh dabeez qalinon par fanooson ke neechay tehelta hai aur sochta hai ke mere paas sab kuch hai lekin mein be chain aur pareshan kyun hon ?

Ensaan Be Sukoon Kyun Hai ?

Zar parast logon ko kon betaye ke woh is liye pareshan hain ke un ke andar aik hasti hai jis ne un ke wujood ko sahara diya huahai. Jis ki wajah se woh zindah hain. Woh hasti kon hai? Woh hasti un ki rooh hai. Aur rooh Allah se mohabbat chahti hai. Jab taq rooh ko mohabbat muyassar nahi aeye gi aadam zaad sab kuch hotay hue be chain rahay ga. Haqeeqat yeh hai ke aadam zaad ka maadi wujood' ' rooh' ' ke tabay hai. Rooh maadi wujood ke tabay nahi hai.

Aaj ka musalman jo imaan se khaali daman hai jis ke qoul o feal mein tazaad hai, jo jhoot ko sach aur saraab ko haqeeqat samajh betha hai jis ke andar munafqat, bughz, keena, taasub, nafrat aur darindgi ne basera kar liya hai, jo gireybn chaak afsurdah chehra aur gadli aankhon wali tasweer ban gaya, kehta hai ke mujhe sukoon nahi hai, qarar nahi hai.

Woh puchta hai ke

Mein is be cheeni se kis terhan nijaat haasil karoon ?

Ensaan! Is liye be chain hai ke munafqat aur makr is ki zindagi mein daakhil ho gaya hai. Jaisay jaisay woh makr o fraib se qareeb ho raha hai...... Allah ki mohabbat aur qurbat se daur ho raha hai.

Ensaan jab apni munafqat par se parda uthaye ga...... To usay apna chehra bhayanak nazar aeye ga.

Mahol zeher alood ho ga to ensaan kyun bemaar nahi hunge. Jab Allah aur is ki makhlooq se mohabbat hamaray andar nahi ho gi to hum kabhi khush nahi rahen ge.

Khush nahi hunge to sukoon nahi miley ga......