Muraqba Aur Mazhab

Arbab mazhab o minbar kehte hein ke muraqba ka mazhab se koi talluq nahi hey aur aasmani sahayef mein is ka tazkara nahi milta. Yeh baat aik sathi tarz fikr rakhnay walay shakhs ko toh mutasir karti hey lekin jab deen ki hikmat aur geherai talaash ki jati hey toh yeh taassur zael ho jata hey. Jab hum aasmani sahayef aur aakhri kitaab Quran pak ki talemaat par ghhor karte hein toh Allah ki kitaab tafkr ka hukum deti hey. Tafkr se morad yeh hey ke tamam tar zehni qowat ke sath kaayenaat mein phaily hui nshanyon par ghhor kya jaye. Mazhab ka doosra ahem tareen rukan salaat hey aur lafz salaat aik jame istilaah hey. Salaat ka tarjuma hey rabt qaim karna. Rabt qaim karne se morad yeh hey ke Allah ke sath zehni tafkr ke sath bandah ka talluq qaim ho jaye. Zehni tafkr (concentrations) muraqba hey.

Muraqba ko kisi nashist ya tareeqa car se makhsoos nahi kiya ja sakta. Kyunkay muraqba aik zehni kefiyat ya zehni feal hey. Deen ne aamaal o arkaan ka jo nizaam tarteeb diya hey. Is mein zahiri aur baatini dono waardaat ko paish e nazar rakha gaya hey. Har rukan aur har amal ki aik zahiri shakal o soorat hey aur doosri baatini ya manwi kefiyat hey in dono ajzaa ka aik sath mojood hona zurori hey.

Mazhabi arkaan o faraiz ke zariye jis baatini kefiyat ko haasil karne ki koshish ki jati hey is ki intahaa martaba ahsaan (muraqba) hey.  Mohammad alrsol Allah ne baatini kefiyat ki yaad dehani in alfaaz mein karai hey.

“Jab tum salaat mein mashgool ho toh yeh tasawwur karo ke Allah ko dekh rahay ho ya yeh mehsoos karo ke Allah tumhe dekh raha hey.
arkaan mazhab ke baatini Wasf (tafukr) ke zariye koi shakhs bil akhir “sift ahsaan”ko haasil kar laita hey. Yani usay zaat baari taala ka Irfan naseeb ho jata hey.

Daur risalat maab aleh Salat o valslam mein ahal imaan ke liye Mohammad alrsol Allah aleh Salat o valslam ki zaat Aqes markaz nigah thi. Sahaba ki arwah ishhq rasool aleh Salat o valslam se rangeen theen. In ka beshtar waqt Huzoor Aleh Salat O Valslam ki zaat ba barkat par tafaSkr mein sirf hota tha. In ko rasool Allah aleh Salat o valslam ki guftagu aur rasool Allah aleh Salat o valslam ke aamaal o af-aal ki hikmat talaash karne mein hadd darja inhimak tha. Is inhimak ki badolat woh roohani Anwaar se poooray poooray Faiz yab hotay they. Khidmat nabwi aleh Salat o valslam mein musalsal mojood rehne se in ke andar tafkr o wajdan ka zavia از khud peda ho gaya tha. Is baat ko haasil karne ke liye inhen kisi koshish aur mehnat ki zaroorat nah thi.

Mohammad alrsol Allah Aleh Salat o Valslam ke visale ke baad aap ka qurb baad se badal gaya aur sarchashma rohaniyat ki Faiz rasani zahiri nigahon se oojhal ho gayi. Aahista aahista deen ka baatini Wasf (tfkr) zehnon se mitne laga aur deen sirf rasoom aur zahiri aamaal ka majmoa ban gaya. Aulia Allah aur sofyaye Ikram ne mazhab ki roohani gharz o Ghayat ko ujagar kya aur baatini pehlu ki tarteeb o tadween karte hue zaabtay banaye. Is koshish ka maqsad zikar ke sath fikr ki raah ko shaamil haal karna tha. Chunanchey fikr ki amli shakal o soorat ko muraqba kaha gaya jis ke maienay ghhor karna ya kisi cheez par concentration karna hey.

Tafukr:

Tamam ilhaami kitabon mein ummoman aur Quran pak mein khasosan tafkr ya ghhor o fikr ko bohat ehamiyat di gayi hey aur jagah jagah tafkr ka hukum diya gaya hey kahin hukum hey ke asmano par ghhor karo. Zameen par ghhor karo, kahin barish barsne aur nabataat ugnay par tavajja dilae gayi hey. Kisi jagah makhloqaat ki paidaiesh aur ensaan ki takhleeq par fikr karne ka irshad hey. Usloob bayan ke mukhtalif tareeqon se tafkr ko soch ka hissa bananay par zor diya gaya hey. Quran Majeed ke mutabiq ahal ilm aur Khasan Khuda ka yeh Wasf hey ke in ke zehnon par tafkr ka rang charh jata hey.

Farmaan Ellahi hey:

“ Asmano aur zameen ki takhleeq mein aur raat aur din ke anay janay mein Danish mandoon ke liye nishanain hein jo Allah ko yaad rakhtay hein. Kharray, baithy aur letey aur tafkr karte hein. Asmano aur zameen ki takhleeq par aur nateeja mein kehte hein ke ae hamaray rab! Aap ne yeh sab kuch bulaa wajah peda nahi kya. ”(Al e imran)isi terhan Quran Majeed ne kaayenaat ke sath sath Allah taala ki zaat o sifaat ke baare mein mutala farmaya hey. Kahin yeh irshad hota hey ke:

" Tum jidhar bhi mun karo, wahan Allah ka chehra hey "

kahin yeh farmaya gaya hey ke

“ Yeh baat jaan lau, yaqeen kar lau ke Allah tumhe dekh raha hey. ”

farmaan Ellahi hey ke

“ Allah har shye par muheet hey. ”

Quran mein hey:

“ Kya nahi dekha is shakhs ko jo guzra aik bastii par aur dar aan haalat woh giri pari thi apni chaton ke bil. Kehnay laga kyun kar zindah kere ga usay Allah is ke halaak honay ke baad. So murda rakha usay Allah ne so saal taq. Phir zindah kya usay. Farmaya kitni muddat toh yahan thehra raha. Is ne arz ki ke mein thehra rahon ga aik din ya din ka kuch hissa, Allah ne farmaya nahi. Balkay thehra raha hey toh so saal. Ab dekh apne khanay aur apne peenay ke samaan ki taraf yeh baasi nahi hua. Aur dekh apne gadhay ko avrih sab is liye ke hum bitayen tujhe nishaan logon ke liye aur dekh in hadion ko ke hum kaisay jorhte hein inhen. Phir hum p_hnate hein inhen gosht. Phir jab haqeeqat roshan ho gayi is ke liye. Toh is ne kaha mein jaan gaya hon ke be shak Allah har shye par qudrat rakhta hey.” (Al-baqrah)

Surah Al e imran mein irshad hey.

“ Aur kisi bashar ki yeh shaan nahi ke kalaam kere is ke sath Allah (barah e raast) magar wahi ke tor par ya pas parda ya beje koi peghaambar aur woh wahi kere is ke hukum se jo Allah chahay. Bilashuba woh onche shaan wala bohat Dana hey. Aur isi terhan is ne ba zarea wahi bheja aap ki taraf aik janfaza kalaam apne hukum se. Nah aap yeh jantay they ke kitaab kya hey aur nah yeh ke imaan kya hey. Lekin hum ne bana diya is kitaab ko noor, hum hadaayat dete hein jis ko chahtay hein apne bundon se. ”

Surah malik mein hey.

“ Jis ne banaye saat aasman oopar neechay tumhe nazar nahi aeye ga.

Rehman ki afrinish mein koi khlal. Zara phir nigah utha kar dekh. Kya tujhe koi rakhna dikhayi deta hey. Phir baar baar nigah daal. Lout aeye gi teri taraf nigah nakaam ho kar daran haal yeh ke woh thaki maandi ho gi.

“Quran mein hey:

“ Balkay woh roshan ayatain hein. Jo in ke seenon mein mehfooz hein. Jinhein ilm diya gaya aur zaalimon ke baghair hamari ayaton ka koi inkaar nahi kar sakta. ”(Al ankaboot)

Quran mein hey:

“ Nahi tanaza kya karte Allah ki ayaton mein magar kafir. Pas nah dhokay mein daaley tumhe in logon ka aana jana mukhtalif shehron mein. ”(Al momin)

Farmaan Ellahi hey.

“ Pas mein qisam khata hon in jaghon ki jahan setaaray doubtey hein aur agar tum samjhoo toh yeh bohat barri qisam hey. Be shak yeh Quran hey barri izzat wala. Aik kitaab mein jo mehfooz hey. Is ko nahi chutay magar wohi jo pak hein. Yeh utaara gaya rab allaalmin ki taraf se kya tum is Quran ke baare mein kotahi karte ho aur tum ne apna yahi naseeb bana liya hey ke tum is ko jutlatay raho ge. Pas tum kyun lota nahi dete jab rooh halaq taq poanch jati hey aur tum is waqt paas baithy dekh rahay hotay ho aur hum tum se ziyada marnay walay ke qareeb hotay hein. Albata tum dekh nahi saktey. ”

Surah Al-rehman mein dawat fikr hey.

“ Ae giroh jin o ans! Agar tum mein taaqat hey ke tum nikal bhago asmano aur zameen ki sarhadoon se toh nikal kar bhaag jao. Tum nahi nikal saktey. Bajuz Sultan (roohani salahiyaton) ke pas tum apne rab ki kin kin nematon ko jhutlao ge. ”

Surah Al-baqrah mein farmaan hey.

“ Islam ke peirokaar hon ya yahodi, isaai hon ya Sabi jo koi bhi imaan laaye Allah par aur din qayamat par aur naik amal kere. Toh in ke liye in ka ajar hey in ke rab ke haan aur nahi koi andesha in ke liye aur nah woh ghamgeen hon ge. ”

Un tamam ayaat mein jo umoor ghaib se mutaliq bayan hue hein, in ka maqsad yeh hey ke aadmi in haqayiq ko apne shaoor mein is terhan Rasikh karle. . .  Ke zarra bhar bhi shak baqi nah rahay aur aadmi yaqeen ke darjay mein poanch jaye. Yahi yaqeen aadmi ko mushahiday taq pouncha deta hey. Aulia Allah ke nazdeek yahi martaba zabani iqraar ke baad qalb ki tasdeeq hey yani aadmi apne qalb ki aankhh se in baton ka mushahida haasil kar le jo is ka imaan hein.

Yaqeen ki kefiyat ko shaoor ka jazo bananay ke liye ahal Allah se apna shagrdon ko muraqba taleem kya hey. Muraqba ke zariye kisi haqeeqat ko qalb par is terhan muheet kya jata hey ke rooh ki aankhh khil jaye aur aadmi haqeeqat ko apne samnay mujassam o mutshakil dekh le.
Tafkr ka tajzia karne se yeh baat samnay aati hey ke tafkr aik zehni amal hey jis mein ensaan apne tamam tar tawahumat aur khayalat se dast bardaar ho kar kisi khayaal kisi nuqta ya kisi mushahiday ki geherai mein safar karta hey. Ahal tasawuf aur rohaniyat ne jab tafkr ko aik mashq ki soorat di aur is ke liye mukhtalif qaiday aur aadaab muqarrar kiye toh is ka istilahi naam muraqba ho gaya.

Fikr insani mein aisi roshni mojood hey jo kisi zahir ke batin ka, kisi huzoor ke ghaib ka mushahida kar sakti hey. Aur ghaib ka mushahida zahir mein mojood kisi cheez ki tahleel mein kamyaab ho jata hey. Baalfaz deegar hum kisi cheez ke batin ko dekh len toh phir is ke zahir ka posheeda rehna mumkin nahi. Is terhan zahir ki vusaten zehan insani par munkashif ho jati hein aur yeh jan-nay ke imkanaat peda ho jatay hein ke zahir ki ibtida kahan se hui hey.

Yeh anbiya-e Rabbani ka tareeq hey ke woh batin se zahir ko talaash karte hein. Batin mein tafkr karne se bil akhir zehan is roshni se Munawar ho jata hey. Jis se makhfi haqayiq mushahiday mein atay hein. Huzoor Aleh Salat O Valslam ne is roshni ko noor firasat kaha hey. Aap aleh Salat o valslam ka irshad aliiiii maqam hey:

“ Momin ki firasat se daro ke woh Allah ke noor se daikhta hey. ”
fikr ka irtkaz zahiri o baatini dono aloom mein zurori hey. Jab taq fikr mein zouq, shoq, tajassus aur geherai ki quwaten peda nahi hoten. Hum kisi bhi ilm ko nahi seekh saktey. Isi terhan rooh ke ilm ko haasil karne ke liye bhi zurori hey ke aadmi apni fikri salahiyaton ko aik nuqta par jama karne ki salahiyat rakhta ho. Jab koi shakhs iraday aur amal ki pakizgee ke sath tafkr karta hey toh nuqta nazar khil jata hey aur is ki manviat ya is ka batin samnay aa jata hey.

Quran pak mein Allah ne jagah jagah apni nshanyon ki taraf ishara kya hey aur in par tafkr karne ka hukum diya hey. Nishani darasal zahiri harkaat ya Mazhar ka naam hey aur ghhor o fikr karne ki taraf tavajja dilana is baat ki nishandahi karta hey ke pas parda aisay awamil mojood hein jin ko samajh kar aadmi haqeeqat ka ilm haasil kar sakta hey. Darasal tamam tabee aloom aur maadi Mazahir roohani qawaneen par qaim hein. Tavajja aur tafkr ke zariye in qawaneen ka ilm haasil kya ja sakta hey.
Mohammad alrsol Allah aleh Salat o valslam ka irshad graami hey.

“Jis ne apne nafs ka Irfan haasil kar liya is ne apne rab ko pehchan liya. ”
Insani nafs, anaa ya rooh aisi sifaat ka majmoa hey jo poori kaayenaat ki tarjamani karta hey. Isi liye ensaan ko khulasa mojoodaat bhi kaha jata hey. Quran pak mein Allah taala apne baare mein farmatay hein.

“ Hum tumhari rag e jaan se ziyada qareeb hein. ”

Jab koi shakhs apni rooh ki salahiyaton aur sifaat ko talaash karta hey toh is par takhleeq ke raaz munkashif ho jatay hein. Irfan nafs bil akhir zehan mein aisi roshni peda kar deta hey jo khaaliq ki pehchan ka baais ban jati hey.
Allah taala farmatay hein:

“ Woh tumahray nafson ke andar hey. Tum dekhte kyun nahi. ”

yeh bhi basharat di gayi hey ke

“ Hum anqareeb inhen Afaq aur anfs mein apni nshanyon ka mushahida karayen ge. ”

Irfan nafs ka rasta nabiyo aur rasoolon se nau insani ko muntaqil hua hey. Noor nabuwat se Faiz Yafta hazraat ne jin tarzon par chal kar nafs ka Irfan haasil kya is mein muraqba ko numaya maqam haasil hey.

Muraqba aik qalbi amal hey, jo lafz raqeeb se makhoz hey. Raqeeb asmaye Ellahi mein se aik ism hey jis ke maienay nigehbaan, Pasban ke hein. Matlab yeh hey ke apne zehan ki is terhan nigehbani ki jaye ke woh makoos khayalat, pareshan afkaar se qatee allag ho kar Allah ki taraf ya Allah ki kisi sift ki taraf ya Allah ki kisi nishani ki taraf mutwajjah ho jaye. Raqeeb ke dosray maienay muntazir ke bhi hein is maienay mein muraqba ki tareef yeh hey ke aadmi zahiri hawaas ko aik markaz par jama kar ke apni rooh ya batin ki taraf mutwajjah ho jaye taa ke is ke oopar roohani duniya ke maani o asaraar roshan ho jayen.

Muraqba ke istilahi maienay ghhor o fikr aur tasawwur ke hein. Hazrat Shah walii allah ne likha hey ke:

“ Muraqba ki haqeeqat yeh hey ke qowat idraak ko kisi cheez ki taraf mutwajjah kar diya jaye chahay haq taala ki sifaat ki taraf ya jism se rooh ke judda honay ki haalat ki taraf ya isi terhan kisi doosri cheez ki janib. Yeh tavajja is terhan ho ke aqal, vahm, khayaal aur saaray hawaas is tavajja ke tabay ho jayen aur jo cheez mehsoos nah ho woh bajaye mehsoos honay ke maloom ho jaye. ”

Matlab yeh hey ke insani hawaas mein jo aloom o haqayiq aqal o shaoor se Mawra hein aur hissa rooh hein, muraqba ke zariye idraak aur mehsosaat ki hado ko uboor kar ke mushahida o muaina mein daakhil ho jayen.
Hazrat Ghaus Ali Shah ke hawalay se taleem Ghosia mein yun likha hey:
“ muraqba ki aik haalat yeh hey ke har waqt muraqba karne walay ki tavajja qalb ki taraf rehti hey. Woh hamesha qalbi kaifiyat mein mashgool o mutwajjah rehta hey. Doosri haalat yeh hey ke asmaye Ellahi mein se kisi ism par ya Qurani aayat ke maienay par apni tamam tar tavajja mabzol rakhay. Aur markaziyat itni ziyada ho jaye ke muraqba karne wala khud maani ban jaye aur usay apni khabar nah rahay. Yad rahe ke muraqba qalbi kaifiyat par munhasir hey. Jab dil mutwajjah eli Allah ya ghair Allah hota hey toh sab aaza bhi isi ki taraf mutwajjah ho jatay hein kyunkay yeh sab dil ke tabay hein aur nateeja muraqba yeh hey ke tasawur e mehboob mein aisa mutaghraq ho ke phir kisi ki bhi khabar nah rahay.

“ Raqib Allah” , toh is ne is ke maienay daryaft kiye aap ne farmaya ke hamesha is terhan zindah reh ke toh Khuda ko daikhta hey. Hadees shareef mein aaya hey:

“ Tarjuma:”Allah ki ibadat is terhan kar ke goya toh is ko daikhta hey. Pas agar tujh ko yeh baat muyassar nah ho ke toh is ko dekh sakay toh yeh mehsoos kar ke woh tujhe dekh raha hey. ”

Es hadees mein pehla maqam mushahida hey aur doosra maqam muraqba hey.

Imam ghazali apni kitaab Kimiya e Saadat mein likhtay hein:

“ Ae dost! Yeh nah samajh ke aalam roohani ki taraf qalb ka darwaaza mout se qabal nahi khilta. Yeh khayaal ghalat hey. Agar koi shakhs aalam baydaari mein ibadat kere aur khud ko buray ikhlaq se bachaaye, tanhai ikhtiyar kere. Zahiri ankhen band kar day aur zahiri hawaas moattal kar dainay ke baad apne dil ko Maarfat Ellahi ki taraf rujoo kere. Zabaan ki bajaye dil se”Allah “ke naam ka vird karte hue khud ko mehv kar day aur duniya ki har shye se be niaz ho jaye toh is darja par pounchanay ke baad ensaan ke qalb ka darwaaza aalam baydaari mein bhi khil jata hey. Dosray log jo khawab mein dekhte hein woh aalam baydaari mein dekhnay lagta hey. Is ko farishtay nazar atay hein, woh anbia karaam ka deedar karta hey aur in se Fayooz haasil karta hey. Mulaika, zameen o aasman is ko dikhayi dainay lagtay hein. ”

Ghaibi kawaif ka mushahida karne ke liye tamam bargzida hstyon, anbia aur rasoolon ne tafkr se kaam liya hey. Aur chand mah ya chand saal apni tamam tar salahiyaton ke sath mraqbe mein guzaray. Yeh nah samgha jaye ke martaba paigambri koshish se haasil kya ja sakta hey. Yeh Allah ka khusoosi fazl hey jo woh kisi bande par karta hey. Silsila risalat o nabuwat khatam ho gaya hey lekin ilham aur roshan zameeri ka Faizan jari hey.

Hazrat Ibrahim(a. s):

Hazrat ibrahim aleh salam par aik waqt aisa aaya jab talaash haq mein in par gehray tafakar ka ghalba ho gaya. Khaaliq haqeeqi ki Maarfat haasil karne mein in ka zehan Mazahir ki taraf muntaqil hua aur yeh baat musalsal nuqta fikr bani rahi ke rab kon hey aur kahan hey. . . . . .
Pihm fikr ney bil akhir aap par Irfan ki rahein khol den. Aur Allah taala ki taraf se noor hadaayat haasil ho gaya. Quran pak ney Hazrat ibrahim(a. s) Ke tafakar ko is terhan bayan kya hey.

“ Aur hum ney aisay hi tor par ibrahim ko asmano aur zameen ki makhloqaat ka mushahida karaya taa ke woh kaamil yaqeen karne walon mein se ho jayen. Phir jab raat ki tarike in par chhaa gayi toh inhon ney aik sitara dekha. Aap ney farmaya yeh mera rab hey. So jab woh ghuroob ho gaya toh aap ney farmaya ke mein ghuroob ho janey walon se mohabbat nahi rakhta. Phir jab chaand ko dekha chamakta hua toh farmaya. Yeh mera rab hey. So jab woh bhi ghuroob ho gaya toh aap ney farmaya ke agar mujh ko mera rab hadaayat nah karta raha toh mein gumraah logon mein shaamil ho jaoon. Phir jab aftaab ko dekha chamakta hua toh farmaya yeh mera rab hey. Yeh sab se bara hey. So jab woh ghuroob ho gaya toh aap ney farmaya. ”ae qoum! Be shak tumahray shirk se bezaar hon. Mein apna rukh is ki taraf karta hon. Jis ney asmano aur zameen ko peda kya hey aur mein shirk karne walon mein nahi hon. ” (Surah Inaam)

Hazrat Moosa (A. S):

Hazrat moosa Aleh Salam Aleh Salam jab bani Israel ko firaon ki ghulami se rihayi dila kar chalay toh rastay mein inhon noon sehraye seena mein qiyam kya. Yahan aap ney qoum ke mamlaat Hazrat Haroon (a. s) Ke supurd farmaiye aur khud hukum Rabbani ke mutabiq koh tor par tashreef le gaye. Aap ney chalees din aur chalees raatain koh tor par guzaray. Yahin aap par torat nazil hui. Quran pak mein irshad hey:

“ Aur wada kya hum ney moose(a. s) Se tees raat ka aur barha diya is ko das raton se tab poori hui muddat tairay rab ki chalees raat. ”

Hazrat moosa Aleh Salam chalees din aur chalees raatain musalsal koh tor par muqeem rahay lekin ghhor talabb baat yeh hey ke Allah ney lafz”raat”istemaal farmaya hey, din ka tazkara nahi kya hey. Roohani aloom ke mutabiq”raat”un hawaas ka naam hey jo ghaibi inkishafaat ka zareya hein. Mraqbe mein insani zehan par raat ke hawaas ka ghalba ho jata hey aur ensaan zamaniyat aur makaniyat se azad ho kar ghaib ki duniya ka mushahida karta hey. Hazrat moosa Aleh Salam par chalees din aur chalees raatain. Raat ke Hawa seen ka ghalba raha aur is terhan aap ka zehan is qabil ho gaya ke woh ghaibi muzahira aur Ellahi talemaat ko dekh aur samajh saken.

Hazrat Maryam(a. s):

Hazrat Maryam(a. s) Ki walida ney Nazar maani ke agar in ke aulaad hui toh woh usay beeet almuqaddas ke hekal ki khidmat ke liye waqf kar den gi. in ki tawaqqa thi ke in ke haan larka peda ho ga lekin in ke haan larki (Hazrat maryam (a. s)) ki paidaiesh hui. Nazar ke mutabiq inhon ney Hazrat maryam (a. s) Ko hekal ke liye waqf kar diya aur Hazrat maryam (a. s)Ke sarparast Hazrat Zikria muqarrar hue. Hazrat maryam (a. s) Beeet almuqaddas ke aik gooshay mein khalwat gzin ho gayeen. in ki khalwat nasheeni, zehni yaksoi (muraqba) ke liye thi. Is aitekaf ke douran in se khasayel aur karamat ka zahoor shuru ho gaya. Quran Majeed mein hey ke Hazrat Zikria Hazrat maryam (a. s) Ke paas tashreef le jatay toh wahan be mausam ke phal rakhay hue dekhte Hazrat Zikria ke daryaft karne par Hazrat maryam (a. s) Ney farmaya ke yeh mere rab ka fazl hey.

Hazrat eesa (a. s):

Hazrat eesa (a. s)Chalees din aik biyabaan mein motakif rahay. Is douran shetan ney aap ke iradah mein rakhna daalna chaha, lalach aur Manfiat ke pehlu dikha kar is amal se baz rakhnay ki koshish ki. Lekin aap ney is ki baton ki taraf mutlaq tavajja nah farmai aur bilakhir Inayat e rabbani ka nuzool aap par shuru ho gaya. Marqas ki injeel mein likha hey:

“ Aur in dinon aisa hua ke Yasooh ney nageel ke Nasra se aa kar yerdin mein youhana se bip-tasma liya aur jab woh pani se nikal kar oopar aaya toh fi alfoor is ney aasman ko phtte aur rooh ko kabootarr ki manind apne oopar utartay dekha. . .  Aur fil for ney usay biyabaan mein bhaij diya. Aur woh biyabaan mein chalees din taq shetan se aazmaaya gaya. Aur jungli janwaron ke sath raha aur farishtay is ki khidmat karte rahay. ”

Hazrat maryam (a. s) Ki gosha nasheeni ho ya Hazrat moosa Aleh Salam aur Hazrat eesa (a. s)Ki khalwat gazini, bunyadi baat yeh samnay aati hey ke in hastiyon ney aik muayana muddat taq tamam zahiri alayeq aur dunyawi mamlaat se zehni rishta munqita rakha aur zehni yaksoi ke sath ghaib ki duniya ki taraf mutwajjah rahay.

Ab hum is baat ka jaiza letay hein ke islam mein mraqbe ka tazkara kis terhan kya gaya hey aur Mohammad alrsol Allah aleh Salat o valslam ki seerat tayyiba mein muraqba ka kya maqam hey.

Ghaar  e Hira:

Huzoor e Akram Mohammad Alrsol Allah Aleh Salat O Valslam ki hayaat e mubarikah mein aik bara mourr is waqt aaya jab aap aleh Salat o valslam mecca mkrmh se taqreeban teen mil daur waqay ghaar Hara mein khalwat nasheen rehne lagey. Aap ki yeh khalwat nasheeni earzi hoti thi. Chand din ya chand haftay ghaar mein qiyam karne ke baad aap shehar wapas aa jatay, ahal o Ayal se mlitay aur in ki zaroriat ka samaan poora karte, azeezon doston se mil kar wapas ghaar Hara mein chalay jatay they. Aap aleh Salat o valslam apne sath khord o nosh ka samaan bhi le jatay they jo sirf sattu, khajoron aur pani par mushtamil hota tha.

Yeh baat zahir hey ke Mohammad alrsol Allah aleh Salat o valslam ghaar Hara mein zehni yaksoi (concentration) ke liye tashreef le jatay they. Roohani aloom ke nuqta nazar se Mohammad alrsol Allah aleh Salat o valslam ghaar Hara mein muraqba farmatay they. Aap ka zehan haqeeqat kaayenaat aur khudawand Quddoos ki zaat par musalsal markooz rehta tha. Jab yeh markaziat apni hadd taq poanch gayi toh ghaib mushahiday mein aa gaya. Sab se pehlay aap ki nazar mulaika par pari aur mala e aala ke sardar Hazrat jibrael aleh salam samnay aa gaye. Hazrat jibrael(a. s) Ki Maarfat talemaat ka silsila shuru hua aur phir zaat khuda wandi ney barah e raast talemaat den. Jis ka tazkara mairaaj shareef ke waqeye mein bayan kya gaya hey.

“ Pak hey woh zaat jo le gayi apne bande ko raat mein masjid haraam se masjid aqsa taq, taa ke dikhlaye usay apni qudrat ki nishanain. ”

(Surah Bani Israel)

“ Un ko taleem karta hey jis ki taaqat zabardast hey. Asal soorat par namodaar hua jab ufaq aala par tha. Nazdeek aaya phir aur nazdeek aaya. Jhuka, do kamaanon ke barabar faasla reh gaya balkay kam dil ney jo dekha jhoot nahi dekha. ”(Surah Najam)

Tavajja Iliallah:

Mohammad Alrsol Allah aleh Salat o valslam ghaar Hara mein muraqba se farigh hue toh aap ko aik aur hukum Rabbani mila. Surah muzammil mein irshad hey:

“ Ae kapron mein liptaine walay! Raat ko qiyam kya karo magar thori si raat yani nisf raat (ke is mein qiyam nah karo balkay aaraam karo) ya is se nisf kisi qader kam kar do. Nisf se kisi qader barha do aur Quran khoob saaf saaf padho. Hum tum par aik bhaari hukum daalnay ko hein. ”

Raat ke auqaat mein jab zahiri hawaas par azmhlal taari hota hey aur baatini hawaas baydaari ki taraf mael hotay hein. Mohammad alrsol Allah aleh Salat o valslam qiyam farmatay they. Mutawatar khara rehne se aap ke peeron mein waram aa jata tha.

Zehni yaksoi aur jismani baydaari ke sath yeh qiyam is talluq ko mazboot tar karta gaya jo aap aleh Salat o valslam ko aalam ghaib aur zaat khuda wandi se haasil tha. Jaisay jaisay Ansharah haasil hota gaya. Ghaibi mushahdat aur roohani urooj barhta gaya.

Unhi ehkamaat ke silsilay mein aik hukum yeh hey:

“ Sab se qata ho kar isi ki taraf mutwajjah ho jao jo mashriq aur maghrib ka rab hey. ”(Quran)

rohaniyat ki istilaah mein yeh koshish jis mein tamam zehni rujhanaat ko zaat baari taala ki taraf mourr diya jaye, muraqba zaat kehlati hey. Quran pak mein jagah jagah is baat ki wazahat mojood hey ke Allah se talluq haasil karna hi saari ebadaat aur riyazat ka johar hey. Chahay woh salaat ho, roza ho, zkoh ho, hajj ho, zikar Ellahi ho ya doosri nfli ebadaat hon. Un pakeeza nafs logon ke liye jin ka Allah se zehni rabt qaim ho jata hey Allah ka farmaan hey:

"  Yeh woh log hein jinhein dunyawi zindagi ki khareed o farokht Allah ki yaad se ghaafil nahi kar sakti. ”(Surah Noor)

Ensaan ki roohani aur jismani dono zaroriat ka khayaal rakhtay hue mazhab ney ebadaat ka dhancha muratab kya hey. Allah se rabita, zikar Ellahi, Allah ke haazir o nazir honay ka tasawwur rakhna, salaat qaim karna, apni nifi kar ke Allah ko Fail haqeeqi tasawwur karna, rozay rakhna, Allah par tawakkal karna, un sab ka baghore tajzia kya jaye toh aik hi baat samnay aati hey ke un aamaal o afkaar ke zariye zehni markaziat aik nuqta par qaim rehti hey aur yeh nuqta Allah ki zaat hey jo is kaayenaat ki haqeeqat qubra hey.

Allah ki taraf rujoo rehne aur qalb ki safai ke liye mazhab ney farz aamaal ka Laiha amal muqarrar kar diya hey. Is ke sath sath halaat jitni ijazat den aur ensaan jitna chahay nfli koshishen kar sakta hey. Tahajud mein qiyam, zikar o azkar, talawat Quran, nfli rozon ke zariye, isi baat ko haasil karne ki koshish ki jati hey. Tamam ebadaat ki rooh aamaal o ashghal mein tafakar hey. Jab fikr ko harkat dainay aur fikr ko mazboot karne ka ihtimaam kya jata hey toh fasid khayalat kamzor par jatay hein aur tavajja eli Allah , mein geherai waqay hoti hey. Jis waqt kisi shakhs ko ebadaat mein istaghraaq haasil ho jata hey ebadaat ke bharpoor smrat naseeb ho jatay hein.

Namaz Aur Muraqba:

Tamam anbiaye ki terhan nabi aakhir alzman Mohammad alrsol Allah aleh Salat o valslam ney bhi hukum Rabbani ke mutabiq ehkaam o ebadaat ka aik dastoor ummat ko ataa kya hey. Is dastoor mein is baat ka poora khayaal rakha gaya hey ke har tabqay aur har satah ka shakhs is par amal kar sakay aur is amal ke nateejay mein Allah se talluq ka aks shaoor ki satah par baar baar parta rahay. Kalma tayyiba ke baad islam ka ahem tareen rukan salaat hey. Salaat kisi shakhs ke andar Allah ke samnay mojood honay ka tasawwur beedar karti hey aur baar baar yeh amal dohranay se Allah ki taraf mutwajjah rehne ki aadat peda hoti hey. Salaat mein zindagi ki tamam harkaat samo di gayi hein taa ke aadmi zindagi ka koi bhi amal kar raha ho, Khuda taala ka tasawwur is se judda nah ho.
Salaat se mutaliq irshad nabwi aleh Salat o o salam hey:

“ Jab tum namaz mein mashgool ho toh yeh mehsoos karo ke hum Allah ko dekh rahay hein ya yeh mehsoos karo ke Allah hamein dekh raha hey. ”

Es irshad mubarak se maloom hota hey ke namaz ka maqsad Allah taala ki taraf mukammal zehni rujoo hey.

Chunanchey salaat mehez jismani aaza ki harkat aur makhsoos alfaaz ke dohranay ka naam nahi hey. Namaz mein qiyam, ruku o sujood aur talawat jismani wazifa hey aur rujoo eli Allah wazifa rooh hey. Salaat apni heyyat tarkeebi mein jismani aur fikri dono harkaat par mushtamil hey. Jis terhan jismani aamaal zurori hein isi terhan tasawwur o tavajja ka mojood hona bhi lazmh salaat hey. Un dono ajzaa ko tamam tar tavajja se poora karna aur un ki hifazat karna qiyam salaat hey. Muraqba ki jo tareef o tashreeh hum guzashta abwab mein kar chuke hein is ki roshni mein yeh kaha ja sakta hey ke namaz woh muraqba hey jis mein jismani aamaal o harkaat ke sath Allah ki mojoodgi ka tasawwur kya jata hey. Jab koi shakhs mandarja baala aadaab o qawaid ke sath musalsal namaz ada karta hey toh is ke andar Anwaar Ellahi zakheera honay lagtay hein aur Anwaar ka yeh zakheera roohani parwaaz ka sabab bantaa hey.

Zikr O Fikr:

Quran pak ke arshadat aur deen ki talemaat mein zikar ko bohat bara maqam haasil hey. Quran o hadees mein tawatar ke sath zikar karne ki Talqeen mojood hey. Salaat ko bhi zikar kaha gaya hey aur salaat ka maqsad yeh bataya gaya hey ke usay zikar Ellahi ke liye qaim kya jaye.
Zikar ke lughwi maienay yaad karne ke hein. Tazkara karne ko bhi zikar kehte hein. Is liye ke tazkara karna kisi ko yaad karne ka izhaar hey. Aadmi jab kisi ka naam laita hey, is ki sift bayan karta hey toh yeh amal is ka zehni talluq mazkoor ke sath qaim karta hey. Yaad karna aur zabaan se tazkara karna aik dosray se mutaliq hein. Aam zindagi mein is ki misalein mil sakti hein. Agar 1 shakhs kisi se qalbi lagao rakhta hey toh is ka izhaar is terhan hota hey ke woh nah sirf zabaan se tazkara karta hey balkay dil par bhi isi ka khayaal ghalib rehta hey.

Deen ki talemaat ka madaar Allah ki zaat hey. Aur deen ka mudda yeh hey ke aadmi ka qalbi rishta Allah ki zaat Aqes se qaim ho jaye aur yeh rishta itna mustahkam ho jaye ke qalb Allah ki tajallii ka deedar kar le. Chunanchey is baat ke liye tamam aamaal o af-aal chahay woh jismani hon ya fikri, Allah ki zaat se munsalik kya gaya hey taa ke shaori aur ghair shaori tor par Allah ka khayaal zehan ka ihata kar le. Is kefiyat ko haasil karne mein zikar ko barri ehamiyat di gayi hey. Zikar ka maqsad yahi hey ke baar baar Allah ke naam ko dohranay se zehan par Allah naqsh ho jaye.
Zikar ka pehla martaba yeh hey ke Allah ke kisi ism ya sift ko zabaan se baar baar d_hraya jaye. Jab taq koi shakhs is amal mein mashgool rehta hey is ka zehan bhi kam o besh isi khayaal par qaim rehta hey. Agarchay waqti tor par zehan zikar se hatt bhi jata hey lekin zikar ki meekaniki harkat ghair shaori iraday ko zikar se mitne nahi deti. Is martabay ko ahal rohaniyat ney zikar lasani kaha hey yani Allah ke kisi ism ko zabaan se dohratay hue khayaal ko zikar par qaim rakhna.

Kisi ism ko musalsal dohranay se aik hi khayaal zehan par naqsh ho jata hey. Shaori irtkaz bherne lagta hey aur zehan ko aik khayaal par qaim rehne ki mashq ho jati hey jab aisa hota hey toh zakr zabaan se alfaaz ada karne mein baar mehsoos karta hey aur aalam khayaal mein alfaaz ada karne mein usay suroor haasil hota hey. Chunanchey woh zikar lasani se hatt kar zikar khafi karne lagta hey. Is darjay ko zikar qalbi kaha jata hey.
Phir aik mauqa aisa aata hey ke aadmi khafi tor par ism ko dohranay mein bhi saqal mehsoos karta hey balkay ism ka khayaal is par ghalib aa jata hey aur woh aalam tasawwur mein poori wajdani kefiyat ke sath ism ke khayaal mein doob jata hey. Is kefiyat ko zikar Rohi kehte hein aur zikar Rohi ka doosra naam muraqba hey. Muraqba yeh hey ke Allah ka khayaal is terhan qaim ho jaye ke tavajja Allah ki taraf se nah hattay.

Mazeed wazahat ke liye aik baar phir ajmalan zikar ko bayan kya jata hey agar 1 shakhs ism Qadeer ka zikar karta hey toh pehlay marhalay mein zabaan se ism Qadeer parhta hey. Dosray darjay mein ism Qadeer ko aalam khayaal mein khafi tor par ada karta hey lekin zabaan se lafz ada nahi karta. Teesray martabay mein usay zehni tor par bhi ism ko dohranay ki haajat mehsoos nahi hoti balkay ism Qadeer basoorat e khayaal o tasawwur is ke zehan par muheet ho jata hey. Zikar ka yeh martaba ya tareeqa jis mein koi shakhs ism ke maani ka tasawwur qaim rakhta hey, muraqba kehlata hey. Zikar ke tamam tareeqon ka maqsad zakr ke andar itni salahiyat peda karna hey ke is ki tavajja kisi ism ke andar jazb ho jaye.
Pehlay pehal zakr muraqba mein khayaal ko qaim karta hey lekin musalsal tavajja se yeh khayaal is ke tamam zehni o jismani af-aal ke sath is ke shaoor par ghalib aa jata hey. Woh Allah ke sath musalsal rabt haasil kar laita hey aur koi waqt aisa nahi guzarta jab muraqba ki kefiyat is par taari nah ho. Jab muraqba ki yeh kefiyat shaoor ka hissa ban jati hey toh zakr ki rooh aalam e malakoot ki taraf Saood karti hey aur woh kashaf o ilham se Sarfraz hota hey.

Mazahab e Aalam:

Duniya mein raaij wasee mazahab chaar hein. Esaiyat, budh mat, islam aur hindu mat. Un tamam mazahab ki talemaat ya un ke banyon ki zindagion mein muraqba ko numaya maqam haasil hey. Esaiyat ke zimn mein Hazrat eesa (a. s) ke mraqbe ka tazkara kya ja chuka hey. Hazrat eesa (a. s) ney yeh bhi farmaya hey ke:

“ Khuda ki badshahat tumahray andar hey, usay apne andar talaash karo.”

Hazrat moosa Aleh Salam Ney chalees raat koh tor par ghhor o fikr (muraqba) kya.

Islam aur Hazrat Mohammad alrsol Allah aleh Salat o valslam ki hayaat tayyiba mein ghaar Hara ke muraqba ko hum bayan kar chuke hein.
Bhgot geeta ahal hind ki muqaddas kitaab hey. Geeta mein sri krishan jee aur Raja arjan ke woh mukalmat darj hein jo maha Bharat ki jung se qabal arjan ney krishan jee se kiye. Aur sri krishan jee ney bhgot geeta ke mutabiq in ke jawabaat diye.

Raja Arjun ney krishan jee se poocha. “Aap zehan par qaboo (muraqba) haasil karne ki baat karte hein, aap khud ko pehchanney ki baat karte hein, lekin mein apne zehan ko be hadd muntashir paata hon. ”

Sri krishan jee ney farmaya. . .  

“ Jo tum keh rahay ho, sahih hey. Lekin munasib zaraye ikhtiyar kar ke, istaghna ka amal apna kar aur musalsal muraqba ke zariye muntashir zehan yaksu kya ja sakta hey. ”

Yoga hindumat se makhoz hey. Do hazaar teen so saal pehlay”patanjli maharashi”ney apni kitaab”yogasutra”mein yoga ka falsafah paish kiya tha. Yoga ki mashqon mein jismani sahet ke liye varzishen aur roohani salahiyaton ko mutharrak karne ke liye “muraqba” ke baray mein tafseelaat jama ki gayi hein.

Yoga sansikrat zabaan ka lafz hey. Jis ke maienay “milna” ya “milaap” hey.

Aasen ke maienay “baithna” hein.

Yoga Sowitra se morad werzish hey.

Yoga ke asanoon ki tadaad 84 hey. Yoga ke aksar aasen janwaron ki harkaat ko dekh kar mutayyan kiye gaye hein.

Yoga varzishen jism mein jismani bimarion ke khilaaf difaa ki qowat mein izafah karti hein aur rooh mein baleedgi ka sabab banti hein.

Mahatma budh ki zindagi mein bhi muraqba ko numaya maqam haasil hey. Mahatma budh jab apni saltanat ko kher baad keh kar Maarfat aur haqeeqat ki talaash mein niklay toh aap ney chay saal taq sakht rayazaten kee aur bil akhir “Gaya”ke maqam par aik ghany darakht ke neechay mraqbe mein baith gaye. Bdha sahib musalsal chalees din talaash haq mein muraqib rahay. Shaytani quwatoon ney terhan terhan ke roop mein zahir ho kar khlal andazi ki lekin aap saabit qadam rahay. Rivayet ke mutabiq in talisvein raat aap ko geyan mil gaya. Aur Maarfat ki roshni zahir ho gayi. Mahatma budh ki talemaat mein jo aath bunyadi nakaat bayan kiye jatay hein in mein aathwan nuqta fikr ki pakizgee aur muraqba hey.