NIYABAT E AHLIYA

sawal: insan ko ALLAH nay apna naib or khalifa muqarrar farmaya or isi insan se dosri mahklooqat se ashraf tehra rohani uloom ki roshni me is ki wazahat farmayn.

jawab:  shaoor ka tajziya agar kiya jaay to hum is tarhan bayan karen gay k har wo cheez jo mutahhrik hai gardish karrhi hai or irtiqai manazil se guzar rahi hai shaoor rakhti hai ba alfaz e degar kisi cheez ka mutahrrik rehna barhna ghatna sar sabz o shadab hona ya khushk hona peda hona ya mar jana mosam k garam o sard se mutassir hona or is cheez k upper awazoon ka asar andaz hona shaoori kefiyat hai jesay jesay kefiyat me tezi ati rehti hai usi munasbat se shaoor barhta rehta hai shaoor barhnay se muraad ye hai k ilm me izafa hota rehta hai yani ilm me izafa dar asal shaoori irtiqa hai adam ki pedaish se ab tak nou insani nay jis qadar aqli ilmi ya shaoori taraqqi ki hai hum is ko irtiqai manazil is liy kehtay hain k nou insani k uloom me izafa hua hai baat buhut seedhi hai yani adaam ko jo ilm hasil tha wo aj adam ki aulaad ko ilm hasil hai or is ilm me be andaza izafa hua hai ba alfaz e degar adam ki aulad nay jab wo uloom hasil kar liy jin uloom se adam ya adam ki aulaad waqif nahin thi to nou insani taraqqi yafta surat me zahir hoi science kiya hai?ye bhi uloom ki ek irrtiqai shakal o surat hai nou insani me se koi bandah ya ya koi science daan peda hua is nay kisi ilm ki buniyaad rakkhi abhi ilm k khado khaal pori tarhan wazeh bhi nahin huy thy k wo mar gaya is science daan ki theory ko anay wali nasloon nay ilmi or aqli aitbaar se agay barhaya or natejay me ilm ki ek aisi thoos or masbat shakal samnay agai jis ko hum nay koi naam dediya maslan tele phone radio tele vision wagherah irtiqai manazil se guzar kar hi koi nai cheez ejaad hoti hai is surat e haal peesh e nazar ye baat zahir hoti hai k koi cheeez jo mutahrrik hai or aqal o shaoor rakhti hai agar aqal o shaoor k dairay me reh kar jiddo jehed or koshish karti hai to is se nai nai ejadaat samnay ati hai nou insani or dosri nouon me shaoori aitbar se jo had fasil qayam hai wo ye hai dosri nouayn ek makhsos shaoor or makhsos jabat me reh kar zindagi guzarti hai or insan chunkay ALLAH k ilm ka ameen hai is liy wo nai nai ikhtiraat k liy jiddo jehed or koshish karta rehta hai or ye koshishein bar awar hoti hain in tamam koshishon k natejay me jo cheez wajod me ati hain wo humay is tafakkur ki dawat deti hain k koshish or jiddo jehed se insan buhut kuch sekhta hai buhut kuch banata hai or dosri nouon se mumtaz hojata hai lekin agar nou insani me koi ek qoum ya ziyadah aqwam tafakkur se kaam nahin leti to in ki hesiyat hewanon ki si hoti hai jis tarhan ek bakri ek makhsos tarz me zindagi guzarti hai isi tarhan nouyn insani ki qoum ek do makhsos tarzon me zindagi guzar kar mar jati hai is tarhan nou me se jo afrad jo qoumain justojo or jiddo jehed karti hain ALLAH ki nishaniyon me se oe nishaniyan talash karti hain to in se nai nai chezein wajod me ati hain ye surat e haal jo is waqt hamaray samnay hai ye hai k aqwam alam me wahid qoum musalman hai jo ilmi aitbar se intehai darja past or intehai darja peechay hai.

hum nay zameen or asmaan ko is k andar jo kuch hai sub ko insan k liy maskhar kardiya hai or taskheeri formula ki kitaab quraan me in sub batoon ko wazahat k sath bayan kardiya hai or quran samajhnay k liy asaan kardiya.

or hum logon k upper quran ka samjhna asam kar diya hai hai koi samajhnay wala?hai koi samajhnay walay se muraad ye hai k jab bandah quran paak k mafhoom me tadabbur or tafakkur kare ga to baat samajh ay gi or quran paak ki ayaat me tafakkur or tadabbur nahin  kiya jaay ga to quran samajh me nahin ayga jab quran samajh me ajay ga to quran me kainat ki taskheer k mutalliq jo formula bayan kiy gay hain wo bhi samajh me ajayn gay mojodah science ki taraqqi k upper agar nazar dali jaay to science ki har taraqqi me ALLAH ki banai hoi ashiyan ka amal dakahal hai science ki koi taraqqi aisi nahin hai or na kabhi aindah hogi k jo ALLAH ki banai hoi ashiya se masni ho maslan bijli bijli ka main source pani hai pani ALLAH ki ek takhleeq hai bijli ko mazbot rakhnay k liy or bijli ko rawan rakhnay k liy taroon ki zarorat peesh ati hai jis dhaat se bantay hain wo ALLAH ki banai hoi takhleeq hai bari bari machinery choti choti machinery chotay se chota purza ya baray se bara purza dhaat se banta hai ye dhaat bhi ALLAH ki baani hoi hai ala hazal qayas duniya ki taraqqi aisay mumkin nahin hai jis me pehlay se mojod ALLAH ki ki banai hoi cheezon ka amal dakhal na ho insan jis ALLAH ki banai hoi kisi takhleeq me tafakkur karta hai wo tafakkur k sath is cheez ko agay barhata hai to isi ek cheez se hazaroon lakhon cheezin wajod me ajati hain lekin lohay k andar ba wajod is k aisi salahiyat mojod hai k wo hazaron lakhon ashiya me tabdeel hojat ahai ye salahiyat is me mojod nahin hai k wo az khud ashiya me tabdel hojay lohay ko nai nai cheezon me dhalnay k liy ALLAH ki sub se acchi takhleeq insan hai yani ALLAH nay insan ko aisi salahiyaton par takhleeq kiya hai k wo ALLAH k masnooat se dosri beshumar masnoaat tayyar karta rehta hai tasawwuf ya rohaniyat insan ki apni salahiyaton ki pehchan ka naam admi ka apna irfan hai rohaniyat humay batati hai k insan ka sub se pehla farz mansibi ye hai k wo apnay andar chupi hoi makhfi taqatoon ka surag lagay or in salahiyaton ko apnay andar mutahrik karde jin salahiyaton ki buniyad par wo khaliq hai ALLAH apnay baray me irshad farmatay hain ahsan ul khaliqeen me takhleeq karnay waloon me behtreen khaliq hoon matlab wazeh hai k ALLAH k elawa ALLAH k banday bhi takhleeqi salahiyat rakhtay hain or jab wo takhleeqi salahiyaton kaam letay hain to nai nai cheezein wajod me ajati hain lekin agar insan apni salahiyaton se mutarruf huy baghair in salahiyaton ko kisi tarhan mutarruf karde to is se jitni bhi takhleeqat amal me ati hain wo nou insani k liy falajh o behbod ka zariya bannay ki bajay halakat or pareshaniyon ka peesh khema ban jati hain is liy k admi apni salahiyaton se waqif honay k baad ye raaz maloom karlena hai k asal khaliq ALLAH hai or bandah jin salahiyaton se dosri cheezein takhleeq karta hai wo ALLAH ki di hoi salahiyatein hai ye koi mushkil baat nahin hai is ki misaal ye hai k aag ki salahiyat jalna hai aag ko jis jagah me daal diya jaay ga wo cheez jal jay gi lekin ek admi aag ki tapish aag k andar shiddat garmi or is garmi se dosri cheezon ko pighlanay ki salahiyat se waqif hai to aag se beshumar aisi cheezein bana ly ga jo is k liy mofeed or kar amad hongi isi surat se jab koi bandah apni zaaat ka irfan hasil kaleta hai to is k upper ye raaz khula jata hai k admi gosht post ka admi nahin hai admi dar asal ALLAH ki takhleeqi salahiyaton ka mazhar hai isi baat ko huzoor alehe salato wasalam nay irshad farmaya hai yani jab bandah khud ko pehchan leta hai to wo ALLAH ko bhi pehchan leta hai khaliq e kainat ko pehchannay k liy zarori hai k pehlay admi khud se mutarruf ho agar koi bandah apnay aap ko nahin pehchanta nahin janta ya apnay andar ALLAH ki bakhshsi ki hoi in salahaiyaton se waqof nahin rakhta jin salahiyaton ki bina pra wo kainat me aam nouaon se mumtaz hai to wo ALLAH ka irfan hasil nahin karsakta hai rohaniyat humay sekhati hai k jo loog is sabaq ko yaad kar k agay barh jatay hain in ko ankhon se dekha deta hai k adam ka putla sirf gosht post ka nahin hai dar asal ye ALLAH ki sifaat se markab hai ALLAH chunkay khaliq hain is liy ALLAH ki har sift takhleeq hai chunkay insan ko ALLAH nay is baat ka idraak ata kardiya hai k insan ALLAH ka naib honay ki hesiyat se beshumar takhleeqat kar sakta hai or insan k elawa dosri koi nou in takhleeqi hadod me apnay iraday se dakhil nahin hosakti is liy insan dosri nouaon k upper ashraf hai lekin agar insan in takhleeqi salahiyaton se waqif nahin hai ya waqif honay k liy jiddo jehed or koshish nahin karta to is ki hesiyat asharf ul makhlooqat ki nahin hai zameen or asman par is ki hukmorani zer e behes nahin ati wo chunti or macchar bhi kamtar hai tasawwur e sheikh or maraqba riyazat o majahid ishfal o azkar or tafakkur ye sub seerhiyan hain is manzil tak pohunchnay k liy jis manzil par humay ye surag milta hai k insan ki hesiyat kainat me ALLAH k naib ya qayam maqam ki hai naib ya qayam maqam me hesiyat se is ko ALLAH nay ye naimat ata ki hai k wo ALLAH k diy huy ikhtiyarat ko istemal karsakta hai or agar koi bandah in ikhtiyarat ko istemal nahin karsakta ya iktiyarat k istemal se waqif nahin hai to is ki hesiyat ALLAH k naib ya qayam maqam ki nahin hai.arf e aam me naib or qayam maqam ki mani ye hai k k koi admi jab kisi ka naib hota hai ya kisi jagah ba hesiyat e qayam maqam k bethta hai to isay wo ikhtiyaraat hasil hotay hain jis ki wo niyabat karrha hai yani kisi mulk k sadar ka koi naib ya qayam maqam mutaqil na sahi arzi tor par wahi ikhtiyaarat rakhta hai jo sadar k hotay hain is baat ko is tarhan bhi kaha ja sakta hai k k kisi ba ikhtiyar hansti nay apnay ikhtiyaraat dosray k supurd kardiy hain quran paak me ALLAH ka irshad hai k mein zameen me apna khalifa banay wala hoon phir is naib ya khalifa ko farihton se sajda karana farishton k aitraz par naib or khalifa ko khososi ilm ata karna jo farishton ko hasil nahin tha or nahin hai is baat ki taraf wazeh ishrah hai ALLAH nay apnay naib ko arzi tor par apnay ikhtiyaraat muntaqil kiy hain ALLAH chunkay khaliq hain isi liy ALLAH k bahesiyat e khaliq k ikhtiyarat takhleqi ikhtiyarat me shumar hongay yani ALLAH nay apnay takhleeqi ikhtiyarat apnay naib ko muntaqil kardiy is baat ko ALLAH nay ahsan ul khaliqeen keh kar irshad farmaya hai ALLAH farmatay hain me takhleeq karnay walon me behtreen khaliq hoon baat bilkul wazeh hai k ALLAH k diy huy ikhtiyaraat k tehet wo loog bhi takhleeqi ikhtiyarat istemal kar saktay hain jin logon ko ALLAH nay bahesiyat e naib ya khalifa k ikhtiyaarat tazweez kardiy hain ikhtiyaraat do tarhan istemal hotay hain ikhtiyaraat istemal karnay ki ek surat ye hai k admi az khud bila kisi dosray k mashwaray in ikhtiyarat ko istemal karay ikhtiyaraat istemal karnay ki dosri surat ye hai k admi ikhtiyaraat istemal karnay me ba ikhtiyar ho lekin wo ikhtiyar kisi ka tazweez kardah ho jahan tak ikhtiyarat istemal karnay ka talluq hai donon surton me is ka tareqa kaar ek hi hoga farq sirf itna rahay ga k ek admi jo kisi k diy huy ikhtiyarat istemal karrha hai or is hansti ki raza or mansha ko malhooz nazar rahay ga.

quran paak me jahan takhleeqi formuloon ka tazkirah milta hai is me buniyadi baat jo ALLAH nay irshad farmai hai wo surah yaseen shariif k akhri ayatoon me mojod hai ALLAH farmatay hain k is ka amar ye hai k jab wo iradah karta hai kisi cheez ka to kehta hai kun or wo cheez hojati hai yani ALLAH jab kisi cheez ko takhleeq karna chahtay hain to ALLAH ka amar pehlay is cheez ko wajod me lanay k liy iradah karta hai phir ye iradah mutahrrik ho kar is cheez ko hukum deta hai k hoja or wo cheez khad o khaal or jood k sath mazhar ban jati hai formula ye bana k jab kisi cheez ko takhleeq kiya jay ga to phelay is cheez ka khaqa is cheez k naqoosh is cheez se mutalliq zaroriyat zehen me mojod hoongay zehen in cheezon ko wajod me lanay ka iradah karay ga phir iraday me gehrai peda hogi or iraday me jab harkat peda hogi to to wo cheez jo pehlay se zehen me mojof hai khad o khaal sath wajod me ajay gi ALLAH farmatay hain is ka amar ye hai amar se muraad ALLAH ka zehen jis ko tasawwuf ki istelah me wajib al wajod bhi kaha gay hai kainat ki takhleeq se pehlay ALLAH k zehen (amar)me ye baat i k kainat banai hai zehen ya amar nay is kainat ko wajod bakhshna chahayani kainat k khad o khaal jo ALLAH k zehen me mojod thay in ko ALLAH k zehen se bahar mazhar banay ka iradah kiya is iraday nay kun kaha yani hukum diya k is kainat ko jo kainat ALLAH k zehen me mojod thi or is hukum k sath hi kainat tashkeel pa gai ye ALLAH ka apna zehen hai ya ALLAH ka apna zati tarqqea hai k ALLAH k zehen jo kuch mojod tha is ko ALLAH nay zahir karnay ka iradah kiya iraday me harkat peda hoi or ye sub jo ALLAH k zehen me mojod tha shakal o surat k sath mojod hogya ALLAH ki wo takhleeq jis ko ALLAH nay zeli takhleeqat ka ikhtiyaar diya hai is ki zindagi ka tajziyakiya jaay to hum is natejay par pohunchtay hain k ALLAH ki hi zeli takhleeq bhi ALLAH ki is sift ko ikhtiyari ya ghair ikhtiyari tor par istemal karrhi hai banday ko piyas lagti hai piyas ka taqaza zehen k upper warid hota hai ye taqaza jab gehra hota hai to admi pani penay ka iradah karta hai iraday me jab harkat hoti hai to admi pani pi leta hai piyas k taqazay k sath jab admi ka iradah shamil na ho to admi kabhi piyas nahin pi sakta is tarhan admi ko bhook lagti hai yani admi k zehen me bhook ka taqaza martab hua bhook ka taqaza martab hota hai bhook ka taqaza martab honay se muraad ye hai k jin ashiya se bhook rafe hosakti hai in tamam ashiya k naqosh or khad o khaal zehen k upper martab hogay is ko barah rast tarz me istarhan kaha jay ga k admi nay ye chaha k kuch khaya jaay ta k bhook rafa ho ye ALLAH ka amar hai is amar nay ye chaha k bhook rafa karnay k liy ashiya ka istemal kiya jaay chahna iradah hai jab zehen nay bhook rafa karnay k liy iradah kiya to cheezen mojod hogain jin cheezon se bhook rafa hoti hai bhook kin cheezon se rafa hoti hai ye ek ilm hai zindagi k taqazon ki takmeel kin cheezon se hoti hai ye bhi ek ilm hai isi ilm ko ilm ul asma kaha kiya hai ab yahan do surtein zer e ghoor hain bhook ka ilm hai or bhook ko kin cheezon se rafa kiya jaay is ka ilm hewanat ko bhi bakri ye baat janti hai k meeri bhook charoon se rafa hoti hai gosht khanay se mujhy koi faidah nahin hoga lehaza bakri pattay khati hai ghost nahin khati sher ko is bat kailm hai k is ki bhook gosht khanay se rafa hoti hai is liy wo bhook rafa karnay k liy gosht khata hai pattay nahin khata ilm ki ek shakal ye hai k pattay khanay se bhook rafa nahin hoti gosht khanay se bhook rafa hoti hai or pattay or gosht ko apnay ikhtiyarat k tehet istemal kiya jasakta hai ek admi jo ikhtiyarat k istemal se waqfiyat rakhta hai wo patton se bhi bhook rafa karleta hai or gosht se bhi bhook mita leta hai is liy k isay bhook piyas rafa karnay k liy ilm k sath sath ye ilm hasil hai k wo ALLAH k diy huy ilm k sath sath apnay ikhtiyarat bhi istemal kar sakta hai lekin jahan tak takhleeqi formuloon ya equations ka talluq hai is ka tareeqa ek hi hai farq itna hai k ALLAH ye formula har cheez se be niyaz ho kar ba hesiyat qadir mutalliq k istemal kartay hain or ye bandah ALLAH k takhleeqi formulon k mutabiq apnay ikhtiyarat istemal kar k amal daramad karta hai.

insan ko ALLAH nay apna naib or khalifa qarar diya hai or takhleeqi formulon par isay ikhtiyar diya gaya hai inhin takhleeqi formulon par ikhtiyar ko zahir karnay k liy ALLAH nay quran me irshad farmaya k tumharay liy arz o samawat or is k andar jo kuch hai sub ka sub maskhar kardiya gaya hai chand ko maskhar kardiya suraj ko maskhar kar diya najoom ko maskhar kar diya gaya hai insan ba hesiyat e khaliq k jin formulon se markab hai wo bhi quran paak se sabit hain ALLAH quran paak me irshad farmatay hai insan naqabil e tazkirah shay hai hum nay is k andar apni roh dal di or wo bolta hansta chakhta mehsos karta insan ban gaya yani jab tak ALLAH ki roh insan k andar nahin phonki gai is ki koi hesiyat nahin thi jesay hi is k andar ALLAH ki roh i insan mutahrrik hogya is baat ko mazeed wazahat k sath ALLAH bayan farmatay hain k tum meri samat se suntay ho tum meri basart se dekhtay ho tum meray dimag se sochtay ho or ALLAH har cheez par moheet hai ALLAH hi ibteda hai ALLAH hi inteha hai ALLAH hi zahir hai ALLAH hi batin hai maqsad wazeh hai k insan ki hesiyat is waqt hai jab is andar ALLAH ki roh kaam karti hai roh k baghair insan ki koi hesiyat nahin wo mitti k dhelay se ziyadah hesiyat nahin rakhta roh k baray me quran kehta hai ay peghambar!ye loog ap se roh k baray me sawal kartay hain aap in se farma dejiy k roh meray rub k amar se hai quran paak amar ki tareff ye karta hai k is ka amar jab iradah karta hai to kehta hai kun or jis cheez ka iradah kiya gaya hai wo cheez mojod hojati hai.