NAYABAT KIYA HEY?

Allah Taala ki taraf sey es Kainat ke intizaami amoor ko samjhna aur Allah Taala ke diye hoey Ilm ul Asmaa ki roshni mein intizaami amoor ko chalana nayabat ke daairey mein aata hey.

Jab Allah Taala ney insan ko Khalifa-tul-Allah bana diya tu yeh Amr yaqeeni ho gaya ke Allah Taala ki Qudrat ke jis qadar shobey hain in shobo’n mein Allah ke naaib ka kahein na kahein aur koi no koi ta’luq hey.

Hikmat takween ki roshni mein yehan Ilm-ul-Asmaa ka thora sa tajziyah kar dena zaroori hey. Quran Pak mein Allah Taala ney famaya hey Kun Fa Yakoon. Mein ney kaha ho jaa aur wo ho gaya. Yani yeh tamaam Kainat (mojoodaat) mein ney Kun ke kar bana di. Kun ke chaar takweeni shobey hain. Pehla shobah abdaa jis ka matlab yeh hey ke agarchey zahoor mojoodat ke koi asbaab-o-wasaail mojood nahin they lekin jab Allah Taala ney farmaya Kun tu yeh saari mojoodat bagher asbaab-o-wasaail ke muratab aur mukamal ho gayin. Yeh takween ka pehla shobah hey.

Takween ka dusra shobah khalaq hey jis kay yeh matlab hey ke jo kuch mojoodat ki shakal-o-surat mein zahir hua es mein harkat-o-sakoon ki tarzein ronuma ho gayin aur zindagi ke marahil yakey baad degrey waqoo mein aana shuru ho gaye yani mojoodat ke amal-e-zindagi ka aghaaz ho gaya.

Takween ka teesra shobah tadbeer hey. Yeh mojoodat ke amaal zindagi ki tarteeb aur mehal waqoo ke abwaab par mushtamil hey.

Hikmat-e-takween ka chhota shoba Taddallah hai. Taddallah ka matlab hikmat-e-takween ka wo shobah hey jis ke zariye qaza-o-qadar ke nazam-o-zabt ki kariyan aur faisley mudavin hotey hain.

Insan ko ba’hesiyat Khalifat-ul-Allah Ilm ul Asmaa ki hikmat-e-takween ke israar-o-ramooz es liye atta kiye gaye hain ke wo nizamat Kainat ke amoor mein naaib ke faraaiz purey kar sakey.

 Kainat ki saakht ko samajhney ke liye es ke maratib aur ajza ka jaanna zaroori hey. Khaakah mein shakhs akbar ko baatin-ul-wajood aalam-e-khafeef ke teen maratib aur aalam-e-shadeed ke teen maratib ko zaahir-ul-wajood ka naam diya gaya hey. In dono aalmo’n ke chhey maratib mein har martabah ka ta’luq aik nou sey hey. Goya yeh chhey anwaa hoyeen. In ke alawah aik nau jis ka naam nou Adam hey shakhs asgar ka naam diya gaya hey. Yeh shakhs asgar khulasah hey in chhey anwaa ka aur barzukh yani waastah hey shakhs akbar, batin aur zahir-ul-wajood ka.

Zikar shudah chhey anwaa mein sey har nou lashumaar afrad par mushtamil hey. Sath hi sath har nau aik nafs kuliyah hey. Es hi nafs kuliyah ko hum nou kehtey hain. Goya yeh nafs-e-kuliyah apni nou ke tamaam afrad ke asoolon ka majmuaa hey. Har nou ki maahiyat, kefiyat aur faliyat es nou ke apney nafs kuliyah mein qaraar pazeer hey. Yeh teeno’n hesiyatein (maahiyat, kefiyat aur faliyat) es nafs-e-kuliyah ke tayunat kehlatey hain. Yeh aik tarah ke moayan naqsh-o-nigaar jo Azal ta Abad ki makaniyat aur zmanaiyat ko ahata kartey hain.

Jab Aalam-e-Nasoot mein in naqsh-o-nigaar ka nazool hota hey tu harkat ya faliyat in hi naqsh-o-nigaar ko zaman aur Makaan ke maratib deti hey.

Rooh mein mutlaqiyat ke siwa harkat ke tamaam shobey daakhil hain. Mutlaqiyat sey muraad Allah Taala ki wo tajalli hey jis ko tasawuf mein Tasweed ka naam diya jata hey. Es matlaq tajalli ke do shobey hain. Neechey darjey ka shobah Khaffi aur oonchey darjey ka shobah Akhfaa hey. Awal shobah akhfaa sey tajalli Ilaahiyah ka nazool shobah doyem Khaffi ki taraf hota hey. Yeh tajalli ka Akhiri shobah hey. Es ke baad madarij zahiri yani harkat shuru ho jati hey. Es harkat ka pehla shobah lateefah sirri hey. Dusra, teesra aur chotha lateefah roohi, lateefa qalbi aur lateefa nafsi hey. In latayef mein qalbi aur nafsi do shobey Nasma khelatey hain. Yeh dono madarij harkat ke aakhiri ajza hain. Lateefah sirri aur roohi ke shobey ko madarij maahiyat kaha jata hey. Lateefah qalbi ko kefiyat aur lateefah nafsi ko faliyat ka naam diya jata hey.

Mazkora bala bayan ke mutaabiq Rooh ke chhey shobey batini aur chaar shobey zahiri. Shobaaye zahiri sey muraad shobaye harkat hain aur shobaye batini sey muraad tajalli mutlaq ke madarij hain jis ke baarey mein Hazoor ki hadees hey:

مَنْ عَرَفَ نَفْسَہٗ فَقَدْ عَرَفَ رَبَّہٗ

Tarjumah: Jis ney apney nafs ko pehchana es ney Allah ki sifat rabaniyat ko pechaan liya.

Yehi sifat rabaniyat batin ke do shobo’n par munqisam hey jo tajalli ki mustaqil musalsal ru ki surat mein baatin-e-insan sey guzarti hey. Batin ke do shobo’n Akhfaa aur khaffi aur zahir ke do shobo’n sirri aur roohi ka ta’luq shakhs akbar sey hey aur zahir ke do shobo’n qalbi aur nafsi ka ta’luq shakhs asgar sey hey.

Tajalli ki sab sey pehli ro ka naam Nehar Tasweed hey aur dusri ro ka naam Nehar Tajreed , teesri ro ka naam Nehar Tash’heed aur chothi ro ka naam Nehar Tazheer hey. Nehar Tasweed ki tajalli lateefah akhfa, lateefah khaffi bil’tarteeb seraab karti hey. Akhfa, Khaffi yeh dono’n shobey asal nafs hain. Tajalli ka tanazul fil’waqa lateefah sirri sey shuru hota hey. Yehi marhalah ahl-e-ruhaniyat ke liye khatarnak hey jab ke wo malkutiyat sey tanazul kar ke nasutiyat ki taraf mayel hotey hain. Shetani waswason ki ibtida lateefah sirri sey hoti hey kiyun ke yehi lateefah Rooh ka pehla shobah hey. Es hi shoba sey insan mutlqiyat ko bhoolney ki rabaniyat sey munkar honey ki koshish karta hey aur apni asal sey gurezaa’n rehta hey.

Agar wo apni asal ka mushahidah karna chahey tu Allah Taala ki khuli hoyee nishaniya’n mojood hain. Maslan admi ka saans lena es ke shaoor sey alag aik cheez hey. Wo saans leta hey lekin saans leney ki ibtida es ke iraadey sey nahin hoti. Palak jhapakta hey lekin es ka ta’luq es ke shaoor sey kuch nahin. Es hi tarah khoon ka gardish karna aur jism ki androoni harkaat aisey afaal hain jo insan ki apni asal yani waraaye shaoor sey ta’luq rakhtey hain jab es waqt wo apni zindagi ki faliyaton sey ba’khabar hota hey ha’lankeh tamam maahiyaat aur kefiyaat waraaaye shaoor mein waqey hoyee thein.

Rabaaniyat ki pehli tajalli jis ka naam tasweed hey shakhs akbar yani nafs kuli mein sab sey pehley rabaniyat ka kirdaar pura karti hey. Aur es kirdaar ko Quran karim ney yun bataya hey hey:

اَللّٰہُ نُوْرُ السَّمٰوٰاتِ وَالْاَرْضِ مَثَلُ نُوْرِہٖ کَمِشْکوٰۃٍ فِیْھَا مِصْبَاحُٗ اَلْمِصْبَاحُ فِیْ نُجَاجَۃٍ

(Surah Noor- Ayat 35)

Tarjumah: Allah noor hey aasmano aur zameen ka, es noor ki misaal Taaq ki manind hey jis mein Chirag rakha ho aur wo Chirag sheeshey ki Qandeel mein hey.

Yani bartar azrooye shaoor. Aur waraye shaoor ki tarteeb aur tadween Allah ki taraf sey hoti hey. Es ki buniyadein khud Allah Taala ki tajalli hi par qayam hain. Tasweed ki seraabi ka ta’luq Akhfaa aur Khaffi sey hey. Yeh dono shobey bartar azrooye shaoor hain. In hi do shobo’n ko tasawuf mein mutalqiyat ka naam diya jata hey. Yeh dono shobey tajalli ke ooper waley daairey hain. Pehla daairah akhfa, dusrey daairah Khaffi sey mehaz es liye alag hey ke daairah Khaffi ki tajalli es sey kam lateef hey. Yeh wohi shobey hain jin ko Allah Tallah ney نُوْرُ السَّمٰوٰاتِ kaha hey. In ke baad lateefah sirri aur lateefah roohi ke do shobey aatey hain. Yeh dono’n shobey tanazul shudah tajalli ke mazeed do daairey hain jin mein pehla daairah ziyadah lateef nooraniyat rakhta hey aur dusra kam lateef nooraniyat rakhta hey. In dono’n shobo’n ko Allah Taala ney sheehsey ki qandeel kaha hey.

Yeh chaaron shobey yani tajalli, chaaron daairah, Ilm aalam-e-khafeef ya aalam-e-ghaib mein shumar hotey hain aur in hi chaar daairon ka naam shakhs akbar hey.

Rooh ke aakhri do shobey lateefah qalbi aur lateefah nafsi ke do roshan daairey hain jin ko Nasma ya Aalam shaded kehtey hain. Nasma ki misaal Allah Taala ney chiragh ki lo sey di hey. Yehi aalam-e-harkat ya aalam-e-shehadat hey. Yehi aalam-e-zamaniyat-o-makaniyat dono ka majmuaa hey. Rooh ke in dono daairon ko shakhs asgar kehtey hain. Nafs-e-kuli ghaib hey aur nafs-e-jazooi hazoor hey. Nafs-e-kuli sifaat aur maahiyat ka naam hey. Nafs-e-jazooi kefiyat aur faliyat ka naam hey. Nafs-e-kuli ilm-e-takhleeq hey aur nafs-e-juzvi takhleeq. Nafs-e-kulli ahata kiye hue hey aur Allah Taala ki sifat rabaniyat ka shobah hey.

Takhleeq ki saakht do qismon aur do wazah par hey. Awal nafs-e-kuli ya Ilm shey aur doyem nafs-e-juzvi ya khud shey. Goya Ilm shey, phir shey aur shey ke baad Ilm shey hey.

Misaal: jab hum gulab ko dekhtey hain tu yaqeen ki had tak yeh samajhtey hain ke gulab ke ooper ki naslein mojood thein. Yeh naslein ilm-e-shey ki hesiyat rakhti hain. Agarchey wo baagbaan ke samney mojood nahin hein aur baagbaan ko dekh bhi nahin sakta lekin gulab ka mojood hona ooper ki naslo’n ke mojood honey ki shahadat kamil hey. Shey ke baad phir ilm-e-shey aata hey yani gulab ke baad gulab ki aaindah naslo’n ka hona yaqeeni hey ha’lankeh gulab ki aaindah naslein bhi bagbaan ke samney nahin hain.

Ilm-e-shey ko baqaye dowaam haasil hey aur isi ka dusra naam adam hey. Ilm toheed ki ibtida yehin sey hoti hey. Ilm-e-shey kabhi fana nahin hota. Sirf shey fana hoti hey jaisey gulab ke ajdaad aur gulab ki olaad. gulab shey hey aur ajdaad-o-aulad ilm-e-shey hey aur yehi ilm-e-shey sifat rabaniyat hey. Sirf shey yani gulab fana honey wali cheez hey. Lekin Ilm-e-shey ya sifat rabaniyat ko hameshgi haasil hey.