Moujza' Karamat' Istdraaj

Tajallii tunazul kar ke noor banti hai aur noor tunazul kar ke roshni ya Mazhar ban jata hai. Bah alfaaz deegar tajallii tunazul kar ke noor bani aur noor tunazul kar ke shye ya Mazhar bana. Har Mazhar tajallii aur noor se takhleeq sun-hwa, phir noor aur tajallii hi mein fanaa ho gaya aur agar Allah taala chahay ga to is namojood ko phir mojood kar day ga. Sufi ilm shye mein hi tasarruf karta hai jis ka asr shye par barah e raast parta hai.

Tasarruf ki teen kasmain hain :

1 ) moujza

2 ) karamat

3 ) istidaraaj

Yahan tenun ka farq samjhna zurori hai. Istadraaj woh ilm hai jo airaaf ki buri roohon ya shetan parast jaanat ke zair saya kisi aadmi mein khaas wajoh ki binaa par parwarish pa jata hai. Sahib istadraaj ko Allah ki Maarfat haasil nahi ho sakti, ilm istadraaj aur ilm nabuwat mein yahi arq hai ke istadraaj ka ilm ghaib beeni taq mehdood rehta hai aur ilm nabuwat ensaan ko ghaib beeni ki hadoodo’n se guzaar kar Allah ki Maarfat taq pouncha deta hai. Ilm nabuwat ke zair asr koi Kharique aadat bani se sadir hoti hai to is ko moujza kehte hain, khatam nabuwat o risalat ke baad yeh waarsat aulia Allah ko muntaqil hui aur aulia Allah se sadir honay wali Kharique aadaat karamat kehlayi. Lekin yeh bhi ilm nabuwat ke zair asr hoti hai, moujza aur karamat ka tasarruf mustaqil hota hai, mustaqil se morad yeh hai ke jab taq sahib tasarruf is cheez ko khud nah htaye woh nahi hattay gi. Istadraaj ke zair asr jo kuch hota hai woh mustaqil nahi hota aur is ka asr fiza ke tasrat badalny se khud bakhud zaya ho jata hai, istadraaj ke zair asr jo kuch hota hai is ko jadou kehte hain. Is ki aik misaal huzoor alaihi as’salaat valslam ke daur mein bhi paish aayi hai.

Is daur mein saaf Ibn sayyad naam ka aik larka madeeney ke qareeb kisi baagh mein rehta tha. Mauqa pa kar shetan ke shagrdon ney usay uchak liya aur is ki chhutti hiss ko beedar kar diya. Woh chadar ourh kar ankhen band kar laita aur Malaika ki sar garmion ko daikhta aur santa rehta. Woh sargarmia awam mein bayan kar deta.

Jab huzoor alaihi as’salaat valslam ney is ki shohrat suni to aik roz Hazrat  Umar Farooq razi Allah taala anho se farmaya :

'' Aao! Zara Ibn sayyad ko dekhen.' '

Is waqt woh madeeney ke qareeb aik surkh teele par khail raha tha. Huzoor alaihi as’salaat valslam ney is se sawal kya.

' Bta! Mein kon hon ?' '

Woh ruka aur sochnay laga. Phir bola.

'' Aap amiyon ke rasool hain lekin aap kehte hain ke mein kkhuda ka rasool hon.' '

Huzoor aleh as’salaat valslam ne farmaya.

'' Tera ilm naaqis hai, to shak mein par gaya. Acha bta !... Mere dil mein kya hai ?

Is ne kaha hai.' ' ( imaan nah laane wala ) yani Aap Sal’lallaho Al’lehi Wa’Aalehi Wa’sal’lam mere mutaliq yeh samajte hain ke mein imaan nah laauun ga.

Huzoor aleh as’salaat valslam ne farmaya.

'' Phir tera ilm mehdood hai. To taraqqi nahi kar sakta. To is baat ko bhi nahi jaanta ke aisa kyun hai.' '

Hazrat  umar ne farmaya.

'' Ya rasool Allah Sal’lallaho Al’lehi Wa’Aalehi Wa’sal’lam! Agar aap ijazat den to mein is ki gardan maar doun.' '

Huzoor aleh as’salaat valslam ne jawab diya.

'' Ae Umar ! Agar yeh Dajjal hai to is par tum qaboo nahi pa sakuu ge aur agar Dajjal nahi hai to is ka qatal zayed hai. Is ko chore do.' '

Ibn sayyad ki terhan kisi bhi sahib istdraaj ko Allah taala ki Maarfat haasil nahi ho sakti. Ilm istdraaj aur ilm nabuwat mein yahi farq hai ke istdraaj ka ilm ghaib beeni taq mehdood rehta hai aur ilm nabuwat ensaan ko ghaib beeni ki hado se guzaar kar Allah taala ki Maarfat taq pouncha deta hai. Nabi mukaram sale Allah aleh o slim ke dast mubarak mein kankariyo’n ne tasbeeh parhi. Aur un kankariyon ki aawaz Hazrat  abubaker seddiq, Hazrat  umar aur Hazrat  usmaan ghanni ne bhi suni. Aaj ke scienci daur mein is moujza ki scienci tashreeh paish karna hamaray paish e nazar hai.

Sangrezo’n Ne Kalma Parha :

Aik dopehar Hazrat  usmaan ghanni, syedna aleh As’salaat valslam ki khidmat mein haazir hue. Is waqt Hazrat  abbu baker seddiq aur Hazrat  Umar Farooq bhi wahan mojood they.

Huzoor sale Allah aleh o slim ne un se daryaft farmaya, tjhe kya cheez yahan layi? Unhon ne arz kya' ' Allah aur rasool ki mohabbat' '. Is se qabal Hazrat  abubaker seddiq aur Hazrat  amrfaroq bhi syedna huzoor alehi as’salaat valslam ke istafsaar par yahi jawab day chuke they. Is ke baad huzoor aleh as’salaat valslam ne saat ya no kankariyan haath mein len to un kankariyon ne huzoor sale Allah aleh o slim ke dast e mubarak mein tasbeeh parhi jis ki aawaz shehad ki makhion ki bhanbhanahat ki terhan thi.

Huzoor sale Allah aleh o slim ne yeh kankariyan alehda alehda Hazrat  abubaker seddiq, Hazrat  umar aur Hazrat  Usmaan ke hathon mein den to kankariyon ne sab ke hathon mein tasbeeh parhi.

Aawaz Ki Frecuency :

Aawazian hamari zindagi ka hissa hain. Aawaz aapas mein rabita ka zareya aur maloomat ke tabadlay ka aik tareeqa hai. Aawaz ki badolat hum bohat si cheezon ko jantay hain aur bohat si baton se lutaf andoz hotay hain lekin bohat si aawazian aisi hain jo hamein sunai nahi deti. Yeh aawazian hamari samaat se Mawrah hain. Paicheeda amraaz ki tashkhees o ilaaj, sanat o hirfat, tahaqeeq o talaash ke liye ultra sound waves ka istemaal ab aam ho gaya hai. Sadaye baaz gasht ke usool aur aawaz ke irtiaash ki bunyaad par yeh laharen kaam karti hain. Yeh laharen maday ki mukhtalif halaton ke darmain imtiaz kar sakti hain.

Ensaan ki samaat ka daira bees hurts ( 20 hertz ) se bees hazaar hurts frikoynsi taq mehdood hai. Jabkay vraye soot moajoon ki frikoynsi bees hazaar hurts ( hertz ) se do crore hurts ( hertz ) taq ho sakti hai. Is liye hamaray kaan un awazon ko nahi sun satke.

Moajoon ki do barri aqsam hain. Aik woh jin mein zarraat skrhte hain aur phailtay hue agay barhatay hain aur dosray woh jo agay barhatay hue oopar neechay harkat karte hain, moajoon ki aqsam ki taqseem frikoynsi aur tole mouj ki bunyaad par ki gayi hai.

Mouj makhsoos faasla ko oopar neechay harkat karte hue tey karti hai. Yeh is ka tole mouj kehlata hai. Tole mouj mein aik harkat oopar ki taraf hoti hai aur aik harkat neechay ki janib hoti hai. Aik martaba oopar aur aik martaba neechay dono harkatein mil kar aik chakkar ( cycle ) poora karti hain aur aik second mein kisi mouj ke jitne cycle guzar jatay hain woh mouj ki frikoynsi kehlati hai.

Tole mouj ziyada ho to frikoynsi kam hoti hai. Jabkay tole mouj kam honay ki soorat mein frikoynsi ziyada hoti hai.

Rediyai Aur Maqnateesi Lehrian :

Rediyai lehrian kam frikoynsi ki barq-e maqnateesi lehrian hoti hain aur TV nashriyat ziyada frikoynsi ki barq-e maqnateesi lehrian hoti hain. Barq-e maqnateesi lehron ko aawaz ki moajoon ki terhan safar karne ke liye kisi wastay ki zaroorat nahi padtee. Yeh pani aur huake baghair bhi agay barhti rehti hain aur khala mein agay bherne mein inhen diqat paish nahi aati.

Frikoynsi agar bohat barh jaye to moajain shu’ayen ban jati hain jo seedhi chalti hain. Kam tole mouj aur ziyada frikoynsi honay ki wajah se un lehron ki kisi cheez mein se guzar jaany ki salahiyat barh jati hai.

Quran kareem mein kayi jagah Allah taala ney farmaya hai ke har cheez hamari hamd o sana bayan karti hai. Yani kaayenaat mein mojood har shye bolti, sunthee aur aik dosray ko p_hchanti hai.

'' saton aasman aur zameen aur woh saari cheeze Allah ki Azmat bayan kar rahi hain jo aasman o zameen mein hain. Koi cheez aisi nahi hai jo is ki hamd ke sath is ki tasbeeh nah karti ho. Magar tum un ki tasbeeh ko samajte nahi ho.' '

( surah bani Israel. Aayat: 44 )

Kehkashaani Nizamon Ka Computer :

Kaayenaat mein har fard qudrat ka bana huacomputer hai aur is computer mein khekheshaani nizamon se mutaliq tamam it-tila-aat fid hain aur computer disk ki terhan yeh it-tila-aat har computer mein zakheera hain. Khekheshani nizamon mein jari o saari yeh it-tila-aat, lehron ke dosh par har lamha safar karti rehti hain. Har mojood shye ka doosri mojood shye se lehron ke zareya it-tila-aat ka tabadlah hota rehta hai. Science daan roshni ki raftaar ko ziyada se ziyada taiz raftaar qarar dete hain lekin woh itni taiz raftaar nahi hai ke Zamani makani fasloon ko munqita kar day. Zamani aur makani faaslay lehron ki girift mein rehtay hain. Agar kisi fard ke zehan mein jaanat, firshton, asmano aur zameen se mutaliq it-tila-aat ka tabadlah nah ho to ensaan firshton, jaanat, darakht, pahar, Sooraj aur chaand ka tazkara nahi kar sakta. Kheheshani nizaam aur kaayenaat mein jitni bhi nooein aur noo’on ke afraad ke khayalat ki laharen hamein muntaqil hoti rehti hain. Isi terhan hamari zindagi se mutaliq tamam khayalat lehron ke zareya har makhlooq ko muntaqil hotay rehtay hain. Yeh allag baat hai ke ensaan ke ilawa doosri makhloqaat is qanoon se waaqif nah hon.

Khayalat ki muntaqili hi darasal kisi makhlooq ki pehchan ka zareya banti hai. Hum kisi aadmi ya kisi makhlooq ke fard se is liye mutasir hotay hain ke makhlooq ke fard ki lehrian hamaray andar daur karne wali lehron mein jazb ho rahi hain. Ensaan ka lashavr kaayenaat ke daur daraaz gooshon se musalsal rabita rakhta hai. Is rabita ke zareya ensaan apna pegham kaayenaat ke har zarra taq pouncha sakta hai aur dosaron ke khayalat se aagah ho sakta hai. Baat sirf itni hai ke ensaan is qanoon se waaqif ho jaye ke kaayenaat ki tamam makhlooq ka khayalat ki lehron ke zareya aik dosray se rabita aur talluq hai. Khayaal is ittila ka naam hai jo har aan aur har lamha zindagi se qareeb karti hai ya dunyawi zindagi se daur kar deti hai.