RANGEEN DUNIYA

sawal: insani zindagi me rangon ki ahmiyat or in se agahi ka tareeqa bayan farma ween?

jawab: hum jab zameen k upper mojod nat nai takhleeqat par ghoor or tafakkur kartay hain to ye baat hamary samnay wazeh tor ajati hai k takhleeq ka amal zahir bain nazron se dekha jaay to ek nazar ata hai maslan hum kisi darakh ki pedaishk baray me ghor kartay hain to humay zameen par mojod tamam darakhtoon ki pedaish ka lamatnahi silsila ek hi tareeqay par qayam milta hai darakht chota ho ya bara tanawar ho ya bail ki shakal me ya jari boti shakal me pedaish ka silsila yehi hai k zameen k andar beej boya jata hai zameen apni kokh me is beej ko nasho numa deti hai or beej ki nasho numar mukammal honmay k baaddarakht wajod me ajata hai lekin ye bari ajeeb baat hai k bawajod har pedaish ka tareeqa ek hi hai har darakht apni ek infiradiyat rakhta hai or darakht ki ye infiradiyat na mukammal nahin hoti maslan aam or badam k darakht ko dekha jaay to darakht ki hesiyat me dodno ek hain dono ki pedaish ka tareeqa ek hai donon ka qad o qamat bhi ek sa hai lekin aam k tanay me or badam k tanay me zameen asman ka farq hai aam k darakht ka phal or badam darakht ka phaal bilkul alag alag shakal o surat me wajod hain isi tarhan jab hum pholon ki taraf tawajja kartay hain to phool ka har darakht apni ek infiradi hesiyat rakhta hai or is infiradi hesiyat me is k pattay bhi alag hotay hain is ki shakhein bhi alag hoti hain or is k andar jo phool nikalta hai wo bhi alag hai phoolon k beshumar qismon par jab nazar jati hai to ye dekh k heraan hoti hai k phool me agar khushbo hai to har phool me alag khushbo hai.

phool agar rangeen hain to har darakht ka phool alag rang liy huy hai is ki rang sazi ka alam ye hai k koi phool is qadar surkh hota hai k nouy insani ka is qadar surkh rang banana asaan nahin phool k rangon me kahin safaid kahin sabz or kahin auda matlab ye k beshumar rang zameen se phottay rehtay hain ALLAH ki shan bhi kesi ajeeb shan hai k zameen ek hai hawa bhi ek hai soraj ki roshni bhi ek hai pani bhi ek hai pedaish ka tareeqa bhi ek hai lekin har cheez ek dosray se mukhtalif hai or dosri baat jo buhut ziyadah tawajja talab hai wo ye hai k har peda honay wali shaay me kisi na kisi rang ka ghalba zarori hota  hai matlab ye hai k koi aisi cheez mojod nahin hai jo be rang ho ye be rang or rang khalqeen or khaliq k darmiyan ka ek pardah hai khaliq se makhlooq ko jo cheez alag or mumtaz karti hai wo rang hai insan k andar jab takhleeqi sifaat ka muzahirah hota hai ya ALLAH apny fazal o karam seis k andar takhleeqi salahiyaton ka ilm bedaar kar detay hain to is k upper ye baat munkashif hojati hai k takhleeq ka matlab hi ye hai k koi khayal se berang khayal jab rangeen hojata hai to takhleeq ban jata hai ALLAH bahesiyat e khaliq k jo bhi hain is ka alfaz me ahata mumkin nahin hai jin logon par ALLAH ba hesiyat e khaliq k zahir hogay in ka irshad bhi yehi hai k ALLAH ki zaat ko alfaz me bayan nahin kiya jasakta ALLAH aisi mawra hansti hai k jo tamam makhlooqat se alag or mumtaz hain huzoor qalandar baba auliya nay looh qalam me ALLAH ki zaat ko daray be rang farmaya yani rang daray be rang ALLAH nay jab kainat ko banay ka iradah farmay to jo kuch ALLAH k zehen me mojod tha us ka iradah kiya or farmaya kun or wo cheez wajod me agai yani daray berang se nazool kar k ALLAH k khayal nay ek rang ikhtiyar kiya jis ko samajhnay k liy tasawwuf nay be rangi ka naam diya yani aisa rang jis ko bayan nahin kiya ja sakta or jis ki alfaz me tashreeh nahin ki ja sakti phir is be rangi me harkat peda hoi to rangeen wajod takhleeq me agya or yehi wajod mukhtalif surton me or mukhtalif rangon me or mukhtalif salahiyaton k sath mujassim or muntaqil hogya is baat se ye pata chala k kainat ki takhleeq me buniyadi ansar ya buniyadi masala rang hai.

is se pehlay ye baat pori wazahat se bayan ki ja chuki hai k insan gosht post or haddiyon k dhanchay ka naam nahin hai insan k upper ek or roshniyon ka bana hua jisam hota hai ye jisam jo roshniyon ka bana hua hai roh nahin hai bulkay jis tarhan is roshniyon k banay huy jisam nay apnay gosht post k jisamk alibaas banay hai isi tarhan roh nay ye roshniyon ka insan takhleeq kiya hai insan k andar roshni k chay nuqtay ya roshni k chay qamqamay hotay hain jin ko tasawwuf me latifay kaha jata hai har to latifon se ek roh banti hai latifa nafsi or latifa qalbi se roh hewani ka jisam banta hai latifa sari latifa rohi se roh insani wajod me ati hai latifa khafi or latifa akhfi se roh azam ki tashkeel hoti hai latifa nafsi or latifa qalbi se jo roh banti hai yani roh hewani is k upper hamesha sard rang ghalib rehta hai latifa rohi or latifa sari se bannay wali roh yani roh insani par sabz rang ghalib rehta hai akhfi or khafi se markab roh azam par neelay rang ka khatta rehta hai jis qadar zard rang ka ghalba ziyadah hojay ga usi munasib se admi duniyani lawazmat me ziyadah giraftar hojata hai rohaniyat me maraqba is liy karaya jata hai k admi k upper se zard rang ki giraft kaam hojay zard rang ki giraft kam honay se admi ka zehen sabz roshniyon ki taraf muntaqil hojata hai ye sabz roshniyan isay sukoon deti hain or zehni irtikaz me maawun sabit hoti hai jab zehni irtekaz sabz roshniyon par hota hai to zehen neeli roshniyon ki taraf muntaqil hojata hai neeli roshniyon k baad koi rang nahin hai jab koi bandaah neeli roshniyon ki giraft se azad hojata hai to is ka zehen be rangi me muntaqil hojata hai zehen insani ki takhleeq ALLAH nay kuch is tarhan ki hai k wo ek jagah teherta nahin hai be rangi se nikal kar wo daray rang ka mushahidah karleta hai or yehi ALLAH ki zaat ka irfan hai tasawwuf me salik k liy zarori hai k wo apnay iraday or ikhtiyar se apnay upper aisi kefiyaat or wardaat moheet kare jo isko duniyawi khayalaat se azad karden duniyawi khayalt se azad honay ka matlab ye nahin hai k k admi khana peena chor de kapray na pehnay ghar me rahay shadi na kre duniyawi khayalat se azadi ka matlab ye hai k duniyawi mamlaat me zehen ka inhemaak na ho duniyawi mamlaat ko routine k tor par pora kare maslan ek admi ki zarorat hai k wo pani piy jab isay piyas lagti hai to pani peta hai lekin wo tamam din apnay upper piyas ko musallat nahin rakhta pani ka taqaza peda hua pani piya or bhool gaya is tarhan admi zindagi qayam rakhnay k liy khana khata hai lekin koi admi subah se sham or sham se subah tak is khayal me gharq nahin rehta k khana khana hai ya khana khanay me itni dair baqi hai bhook rafa karnay ka ek waqt muqarrar hai bhook lagti hai or admi khana kha leta hai yehi surat e haal sonay or jagnay ki yehi surat e haal rishtederon or doston se mail jool ki hai jab koi bandah kisi ek do dar bees pachas khayalat me is tarhan ghar jata hai k is ka zehen kisi waqt yaksun nahin hota to is ka matlab ye hota hai k wo be rangi se door ho kar rangon ki duniya me masroof hogya hai agar koi bandah duniyawi zaroriyat k tamam amal ko routine k tor par anjam deta hai to is ka matlab ye nikalta hai k wo rangon ki duniya me reh kar bhi be rangon ki duniya me safar karrha hai.

syedna huzoor alehe salto wasalam duniyawi mamlaat se aledgi or zehni yaksun k liy ghar e hira me tashreef lay jatay thy sath me hasb e zarorat khana oor pani bhi lejatay thay jo ghar e hira me qayam k doran khurd o noosh k kaam ata tha huzoor k is roolein amal ya sub se pehli sunnat par ghoor karnay se ye baat yaqeeni ban jati hai k zehni yaksoi hasil karnay k liy ye zarori nahin hai k bandah duniyawi alaiq or buniyadi jismani zaroriyat se qata talluq kar k gosha nasheen hojay syedna huzoor alehe salam ki is aulain sunnat se ye baat samnay ati hai k huzoor ghar e hira me mustaqil tor par qayam nahin farmatay thay kuch muddat k liy tashreef lay jatay thay or phir wapas a kar duniyawi mamlaat me masroof hojatay huzoor ki aulain sunnat humay ye bhi batati hai k jab huzoor ko zehni yaksoi hasil hogai or is zehni yaksoi k natejay me hazrat jibrael tashreef lay ay or huzoor k upper ALLAH ki khusosi taleemat ki barish hogai is k baad huzoor ghar e hira me tashreef nahin lay gay bais e nabowat k baad huzoor ki taleemat k baad jo ALLAH nay huzoor ko ata farmayn huzoor ki tarz e fikar sirf or sirf ye thi har cheez man janib e ALLAH hai koshish or jiddo jehed insan ka kaam hai lekin nateja dar o bast ALLAH k hath me hai ghar e hira k amal k natejay me ummat k upper ye baat ashkaar hojati hai k jab yaksoi k musalsal amal maraqbay se zehen ALLAH ki zaat me markoz hojata hai to phir maraqba ki zarorat baqi nahin rehti uloom nabowat par ghoor karnay se pata chalta hai k zehen ko duniyawi alaiq or duniyawi mamlaat se yaksoi karnay k liy aisi mashatoon ki zarorat hai jin mashaton me zehen duniya ko arzi tor par chor de in ibaadat o riyazat or mashaton se jab zehen yakso hojata hai yani zehen me se duniya ki ahmiyat khatam hojati hai ya yun kahiy k duniyawi mamlaat routine k tor par amal pazeer hotay hain to admi k andar rohani salahiyatein bedaar hona shuru hojati hai jab in bedaar rohani salahiyaton me zehen insani buhut mutawajja hota hai to shaoor k upper se zard rang ka ghalba totnay lagta hai jis k natejay me zaman o makan ki had bandiyanis tarhan khatam hojati hain k admi bedaar rehtay huy aisay amal karnay lagta hai jis tarhan k amal ya jis tarhan k kaam wo khuwab ki zindagi me karta hai aisay maraqbay k andar ankhain band kiy huy pori tarhan ehsas rehta hai k me jisamani tor par mojod hoon jisamani tor par zameen par betha hua hoon ankhein band hain is k bawajod bhi chal phir raha hoon urh raha hoon or door daraz fasloon ko hazaf kar k cheezon ko dekh raha hoon ye dekhna dar asal bedari me khuwab dekhna hai jis tarhan admi sotay huy khuwab dekhta hai or isay is halat me ye pata nahin hota k mera jisam mojod hai ya nahin mein leeta hoon ya betha hoon matlab ye hai k khuwab ki zindagi me admi zaman o makan k faslay madoom kar k dosri duniya me safar karta hai aziiz rishtay daron se milta hai agar khuwab ki halat me koi cheez khata hai to is ki lazzat mehsos karta hai koi admi isay maray to isay choot ka ehsas hota hai koi dehshsat naak is ki ankhon k samnay ajay to dar or khouf se is ki cheekh nikal jati hai na sirf ye k isay ye drowna manzar yaad rehta hai bulkay wo bedar honay k bedar in tamam kefiyat se guzarta hai jin kefiyat se bedari me ek dehshat zadah admi guzarta hai khuwab se honay k baad is k dil ki harkat teez hoti hai or is k jisam par pasina hota chehray pard dehshat k asaar numayan hotay hain or ankhon me khouf ki halak hoti hai is k bar aks jab wo khuwab me aisi kefiyaat se guzarta hai jin kefiyaat se shadman hai musarrat hau sukoon hai itmenan hai khushi hai bedar honay k baad is k upper sukoon ki tamam kefiyat mojod hoti hain to bedar honay k baad wo ye mehsos karta hai k mein kisi bagh se guzar kar aya hoon agar is nay khuwab me rang ba rangay haseen phoolon ki khushbo songhi hai to bedar honay k baad bhi is k mahool me khushbo basi hoi hoti hai khuwab ki halat me wo koi phal khata hai to is ka zaiqa or khushbo bhi isay mehsos hoti hai ye khuwab ki aisi halat hai k jis me insan k hawas jismani wajod se bekhabar hotay hain lekin roh hewani k upper zard rang ka ghalba aam tor se jitna ghalba hota hai us se kam ho jata hai maraqbay me jab koi bandah khuwab dekhta hai ya ba alfaz e degar wo band ankhon se kaam na le kar teesri ankh se dekhta hai tab bhi is k upper yehi kefiyat martab hoti hai khuwab or maraqbay me farq ye hai k khuwab me zehen jismani aza ko nazar andaz nahin karta koi maraqba karnay wala bandah jis ki ankh khuli hoi hai ankh se muraad andar ki ankh hai ya roh ki ankh hai to time and space ye zaman o makan ko hazaf kartay huy bhi jismani kefiyat se ashna rehta hai maraqbay ko hum khuwab ka pehla darja qarar de saktay hain yani aisa khuwab jis khuwab me admi k upper neend ghalib na ho or bedari mukammal tor par hawi ho is k ba wajod admi zaman o makan se guzar kar koi safar kare koi cheez dekhay ye maraqba hai ye surat e haal roh hewani k amaal o harkaat par qayam hai roh hewani do nuqton se markab hai ek nuqtay ka naam nafs hai or dosray nuqtay ka nam qalb hai shaoor e insani jab tak nafs k andar duniya ka mushahidah karta hai ya duniya ko dekhta hai to ye zaman o makan me paband rehtay huy bedari me dekhna hai is se taraqqi kar k jab admi roh hewani se upper qalb me dekhta hai to time and space hazaf hojata hai ye dekhna khuwab hai do seerhiyon se guzar kar jab admi tesri seerhi par qadam rakhta hai yani latifa rohi me dekhta hai to ye dekhna maraqbay me dekhna hai maraqbay me bedar rehtay huy shaoor o hawas k sath time space ki pabandi k khilaf chalna phirna dorna khana peena or ALLAH ki duniya beshumar cheezon ka dekhna hai maraqba ki bhi kai surtain hain maraqbay ki ek surat ye bhi hai k bandah ankh band kar k beth jata hai isay zehni yaksoi naseeb hojati hai koi cheez is ki nazron k samnay ajati hai lekin bandah dekhi hoi cheez me mani or mafhom nahin pehna sakta dosri baat ye hoti hai k k jis waqt koi cheez nazar ati hai is waqt shaoor or hawas muattal hojatay hain or jab is kefiyat se wo nikalta hai to is k zehen me sirf ye tassur qayam rehta hai k menay koi cheez dekhi hai kia dekhi hai ?kis tarhan dekhi hai aisi koi baat is k hafzay me nahin rehti tasawwuf me is surat ko bedari me khuwab dekhna kehtay hain or bedari me khuwab dekhnay ko istelahi tor par ghonod kehtay hain is k baad dosri stage ye ati hai k admi nay bethay huy hosh o hawas qayam rakhtay huy koi cheez dekhi is ko ek jhatka sa laga or ye baat is k zehen me i k mera wajod mojod hai wajod ki mojodgi k sath sath dekhi hoi cheez kuch yaad reh gai kuch bhoool me par gai is kefiyat ka istelahi naam drood hai or jesa k abhi menay arz kiya hai k bedar k hawas me is tarhan kisi cheez ko dekhna k wo yaad bhi hai is k mani or mafhoom bhi zehen nasheen hojayn wajod e jismani ka ehsas bhi baqui rahay or time and space ki pabandi na hois kefiyat ka naam maraqba hai rohani tarzon me androni duniya ko dekhnay ka amal ibtedai darjon me char tariqoon par qayam hai pehla tareeqa khuwab dosra tareeqa ghonod teesra tareqa dorood or cotha tareeqa maraqba hai kefiyat sub ki sub dar asal khuwab ki duniya me bedari me muntaqil hojana hai