Nisbat yaddasht

Allah Taala ney insan ki Nuqta Zaat mein charon aalmon ko yakja kar diya hai.

Number1.    Aalm Noor

Number2.     Aalm Tehat Al Shaoor ya Aalam Malaaika Muqrabeen

Number3.    Aalm Amar

Number4.    Aalm Khalq

Aalam Amr ki wazahat es terhan ho sakti hai. Hamari Kainat Ajraam Samawi Mawaleed Salasa waghera kitni hi Makhloqaat aur mojoodat ka majmoa hai. Kainat ki tamam ajza aur afrad mein aik rabt mojood hai. Maadi ankhen es rabt ko dekh saken ya nah dekh saken es ki wujood ko tasleem karna parre ga.

Jab hum kisi cheez ki taraf nigah daaltay hain tu usay dekhty hain. Yeh aik aam baat hai. Zehan insani kabhi es taraf mutwajjah nahi hota. Aakhir aisa kyun hota hai? Rohaniyat mein aur Tasawuf mein kisi cheez ki wajah talash karna zurori hey khuwa woh kitni hi adna daraja ki cheez ho. Hum jab kisi cheez ko dekhty hain tu hamein es ki Maarfat haasil hoti hai. Hum es ki sifaat theek terhan sey samajh letay hain. Samajhney ki nisbat zehan ki istemaal ki geherai se talluq rakhti hai. Dosray alfaz mein es ko ziyada wazeh tareeqa par hum es terhan kahin ge. Shahid jis waqt kisi cheez ko dekhta hey tu es ki salahiyat Maarfat shye nigah mein muntaqil ho jati hai. Goya dekhnay wala khud dekhi hoyee cheez ban kar es ki Maarfat haasil karta hai. Yeh Aalam Amr ka qanoon hai.

Misaal : hum ney gulab ki phool ko dekha. Dekhte waqt hamein khud ko gulab ki phool ki sifaat mein muntaqil karna para, phir hum gulab ki phool ko samajh sakay. Es terhan gulab ki phool ki Maarfat hamein haasil ho gayi.

Aalam Khalq ka har fard apne Nuqta Zaat ko doosri shye ki Nuqta Zaat mein tabdeel karne ki Azli salahiyat rakhta hey aur jitni martaba aur jis terhan chahay woh kisi cheez ko apni Maarfat mein muqa'yad kar sakta hai. Es qanoon ki tehat har insan ka Nuqta Zaat poori Kainat ki sifaat ka ijtima hai.

Aalam Amr ki aik shaan aur bhi hai. Jab aap kisi shye ka naam suntay hain maslan aap ney Mahmood ka naam suna tu aap ki zehan mein lafz Mahmood ya Mahmood ki hijje nahi ayen ge balkay Mahmood ki zaat aur shakhsiyat aeye gi. Woh shakhsiyat jo kitni hi sifaat ka majmoa hai. Jin sifaat se aap waaqif hain un sifaat mein Mahmood ki soorat aur seerat dono mojood hon gi. Yeh Aalam Amr ki Tafheem ka dosra qanoon hai. Es qanoon ki do ajza hain. Aik juz ki Tafheem shaoor ki zimma hey lekin Mahmood ki baray mein Mahmood ki tamam shakhsiyat jo Azal se Abad taq waqay hoyee hey aur jis ko shaoor apni fehum mein nahi laa saka hey woh tamam ki tamam yani Azal se Abad taq poora Mahmood lashaoor ki fehum mein rehta hai. Es baqi Mahmood ki Tafheem lashaoor ki zimma hai. Agar koi arif Mahmood ki Azal se Abad taq poori Shakhsiyat ka kashaf chahta hey tu woh apne shaoor ko lashaoor ki andar markooz kar deta hai. Phir tamam lashaoor shaoor ki andar muntaqil hota jata hai. Yeh es waqt mumkin hey jab insan ko apni anaa ki Maarfat haasil ho kyunkay insani anaa ki harkat hi lashaoor mein markooz ho kar La shaori roydad ko tasawwur mein muntaqil kar deti hai. Aisi kefiyat ko Khwaja Baha’a Udeen Naqshbandney" Yad Dasht" ki naam se tabeer kya hai.

Aalam Amr ki tafseel mein mazhab Aalam ki chand baton ka tazkara kar dena zurori hai. Aisay logon ney jo kisi zamane mein ghaibi taqaton se mutarif hue hain. Chand aqaed ko malhooz rakh kar Rohani nizaam taleem tarteeb diya hai. Es qism ki nizaam taleem mutadid ban chuke hain. Ibtidayi daur mein jab duniya ki abadiyaan aur zarurten bohat kam theen. Yeh Rohani talemaat bohat wasee aur hama geer soorat ikhtiyar nahi kar saki theen. Bilkul ibtidayi daur mein Nau Insani mein kitney hi afrad ghaibi cheezon ka mushahida karte they aur mushahidat ka talluq “Aalam Amr” se hota tha. Yeh log un mushahidat ko apne qabeeley aur tarz zindagi ki mehdood ma-ani mein samajte they. Un ki samnay wasee tar duniya aur Nau Insani ki bohat se tabqay ki zindagi nahi hoti thi es liye un par Aalam Amr ki jo haqayiq munkashif hotay they un ki taaberein haasiyat bas her i ki chand ajza par mushtamil hoti theen. Chunancha un Rohani buzurgon ki baad un ki mqldin oohaam batila aur tasawurat khaam mein mubtala ho jatay they. Tamam buut parast aur Mazahir parast mzhbon ki tarteeb es hi terhan hoyee hai. Yeh mqldin jinhon ney es daur mein mazhab ki khadd-o-khaal tayyar kiye khud “Aalam Amr” ki haqayiq se nawaqif hotay they aur yeh log jo kuch apne rehnumao se seekhnay they es ko dosaron taq pohanchanay mein ghalat aqaed, jadou aur rahbaniyat ki bunyadain qayam kar dete they. Woh Mazahir ko asal roshiniyon ka sarchashma qarar dainay mein tamil nahi karte they. Es qism ki mazhab ki misalein babul mein peda shuda mazahab, jain mat aur ariyayee mzhbon mein hindu waidaniyat ki zair assar bohat se mazhab hain. Bodh mat bhi mahatma bodh ki mqldin ki aisi hi rawish se dochar ho kar rahbaniyat se roshnaas hua hai. Mongol mazhab mein toheed ki khadd-o-khaal nah milnay ki yahi wajah hai. Kuch aisay hi halaat se mutasir ho kar" Tao mat" ko bhi bohat se adhaam aur jadoo gari ka aseer hona para. Mangoli mazhab mein aftaab parast aur madah parast aur zartashi aqaed rakhnay walon neh ya to “Aalam Amr” ko shaytani aur rahmani ki do usoolon par mhmol kya hey ya khud mazahir ko “Aalam Amr” ki Markaziyat qarar diya hai. Un rawaiyon se aahista aahista buut parasti aur Mazahir parasti ki aqaed mustahkam hotay gaye aur insani tabiyat maadi zindagi se gorezan rehne lagi. Es haqeeqat ko nazar andaaz nahi kiya ja sakta ki maadi zindagi kal zindagi ka nisf hai. Agar es nisf ka kisi maslak mein koi maqam nahi hey tu muashi zindagi ki tamam taamirein masmaar ho jayen gi. Agar es qism ki wajohaat paish aa jayen tu mazhab ko khayaal ki hudood mein muqa'yad tasleem karna parre ga. Aur jab amli zindagi ka dhancha mazhab ki girift se azad ho jaye tu aqaed mein be raah rawi peda hona laazmi hai. Es terhan kitney hi mazhab aitdaal ki raahon se hatt kar “Aalam Amr “Aur “Aalam Khalq" ki haqayiq se namanos ho gaye. Bil akhir “Aalam Khalq" ki zindagi ki taqazoon neh Nau Insani ko radd amal mein mubtala kar diya aur guzashta paanch hazaar saal mein aisay mazhab ki bunyadain parney lagen jin ka maqsad sirf hukoomat aur riyasat aur maadi zindagi qarar paaya. Un mazhab mein Confushies, shinto aur yonani falsafah ki nizaam haae hikmat jis mein aflatoon, es ki maasrin ki talemaat aur mojooda daur ki kmyonst malik qabil zikar hain. Un sab ki bunyadain sirf es wajah se parrin ki raaij al-waqt mazhab mein “Aalam Khalq" ki taqazoon ko nazar andaaz kar diya gaya. Chunancha yahi radd amal laa deeni ka sabab hua. Quran Pak mein jagah jagah un be aatdalyon ki taraf ishara kya gaya hai.

Mazhab naam hey un aqaed ki majmuon ka jo insani aamaal aur muharikaat ko wujood mein lata hai. Kitney hi mazhab aisay hain jin mein kkhuda ka tasawwur nahi paaya jata maslan jain mat aur kmyonst mazhab jo hazaron saal pehlay se ab taq wujood mein atay rahay hain.

Insani aqal ki do rukh hain. Aik rukh kharij ki barey mein sochta hai, dosra rukh" nafs" ki barey mein. Pehla rukh Mazahir ko dekh kar jo kuch kharij mein hey es ki barey mein tajarbaat aur mehsosaat ki hade qayam karta hai. Dosra rukh" nafs" ki mutaliq fikr karta hey aur Mazahir ki geherai mein jo umoor munkashif hotay hain un ki Maarfat haasil karta hai. Pehlay rukh ka istemaal aam hai. Es ki tamam tarzein aur fikrein wahi aur ilhum se allag hain. Albata dosra rukh wahi aur ilhum se wabsta hey jo pehlay rukh par muheet hai. Chunancha pehla rukh yani “Aalam Amr” dosray rukh yani “Aalam Khalq" ka ahata kiye hue hai. Pehla rukh Ilm nabuwat ki raahon par chal kar haqayiq ka inkishaaf karta hai. Dosra rukh ashya mein talash ki zariye madiyat ko samajhney ki koshish karta hai. Tamam mazhab jo dosray rukh ki bunyadon par muratab kiye gaye hain ziyada tar laa deeni, buut parasti, Mazahir parasti, madiyat parasti aur falsafiyana qadron par mushtamil hain. Yeh sab ki sab maadi Ilm ya Ilm hsoli ki raahon par chal kar apni manzilein mutayyan karte hain. Ziyada tar un ka rivaaj mas her iq wasti ko chore kar duniya ki dosray ilaaqon mein paaya jata hai. Un mazhab mein hazaron fanaa ho chuke hain aur kitnay hi baqi hain. Yeh sab ki sab “Aalam Amr” yani nafs ki es zindagi ki liye jo marnay ki baad shuru hoti hey koi aasani farahum nahi karte balkay es qism ki tajribati aur mehsoosati uljhenain peda karte hain jo abadulabad ki takaleef mein mubtala kar deti hain.

Mas her iq wasti jahan qadeem se Sami aqwam Abad hain aisay mazhab ka markaz raha hey jo wahi ki zair asr jari hue aur Ilm al-nafs yani Aalam Amr ki sarahaton ki qanoon par chalay. Un mein raaij aur wasee mazhab teen hain. Yahoodiyat, es aiyat aur islam. Yeh tenun Sami aqwam mein nafiz hue. Un mein islam aak her i mazhab hey kyunkay nabuwat khatam ho chuki hai.

 Ilm al-nafs mein Aalam Amr ki noiyat aisay gulab ki hey jis ko hamari ankhon ne kabhi dekha hai. Hamara zehan es ka aik tasawwur hamesha ki liye mehfooz kar laita hey chunancha es gulab ko hum jis waqt chahain Aalam Amr se Aalam Khalq ki duniya mein laa satke hain yani es ka tasawwur hamaray zehan mein wapas aa jata hey aur hum es ko gulab ki nou ka aik fard shumar karte hain. Es mein khadd-o-khaal hotay hain aur rang hotay hain. Khadd-o-khaal ka talluq Aalam Amr se hai, rangon ka talluq Aalam Khalq se hai. Darasal es ki nou ki jo khadd-o-khaal hain woh nafs al Amr hain. Un ka wujood Aalam Amr mein bilkuliya aur mustaqil rehta hai. Aalam Amr mein es ki khadd-o-khaal ka wujood zamaniyat ki ajza ka murakkab hai. Yeh hamaray nafs ki salahiyat takhleeq par munhasir hey ki hum jab chahain es ki khadd-o-khaal mein rang peda kar den. Aalam Amr mein hum aur gulab aik nafs hain. Aik nafs ki salahiyaten jo hum mein aur gulab mein mushtarik hain iradah ki tehat gulab mein rang peda kar ki gulab ko hamaray tasawwur ki hudood mein daakhil kar deti hain. Aalam Amr ki yeh nafsi salahiyaten har aami ko haasil hain. Agar un nafsi salahiyaton ko ghair mamooli bananay ki koshish ki jaye tu yahi" nafs alamri iradah" gulab ko aafaqi hudood mein daakhil kar deta hai. Phir woh gulab makani haqeeqat ban kar thos tareeqay par aafaqi duniya mein runuma ho jata hai. Hum es qanoon ka tajzia es terhan karen ge. Haqeeqat, mawara haqeeqat, Mawrah aur Almawara haqeeqat.

Mawrah Almawara haqeeqat zaat baari Taala hai. Mawrah haqeeqat tajalliyat baari Taala hain. Haqeeqat sifaat baari Taala hain. Mawrah haqeeqat ko wajib al-wajood bhi kehte hain. Yeh tajalliyat Ellahi ka Aalam hai. Es ki baad khud haqeeqat ka Aalam hey jis ko “Aalam noor" bhi kehte hain. Es hi Aalam Noor ka tazkara Quran Pak mein kya gaya hey Allah نوْر السموت والْارْض. Yeh samjhna ghalat hey ki wajib al-wajood zaat baari Taala hai. Hum wajib al-wajood ko sirf tajalli ka naam dey sakte hain. Yeh tajalli asal e sifaat hey aur zaat se wabsta hai. Wajib al-wajood ki baad sifaat hain jin ko hum ne haqeeqat kaha hai. In sifaat ka rishta tajalliyat zaat se hai. Quran Pak ke andar Maarfat Ilahiya ko teen Muratib mein bayan kya gaya hai.

 Number1. Zaat baari Taala.

Number2. Aalam Amr jo" kun" kehnay se zahoor mein aaya. اَمْرُہٗ اِذَآ اَرَادَ شَیْءًا اَنْ یَّقُوْلَ لَہٗ کُنْ فَیَکُوْنُاِنَّمَا (Quran Pak) jab kisi cheez ka iradah karta hey tu es ka mamool yeh hey ke es cheez ko kehta hey ke ho ja, pas woh ho jati hai.

Number3. Aalam Amr khas. Yeh woh Aalam hey jis ki barey mein irshad farmaya hey mein ney Adam ki putlaay mein apni Rooh phoonki.