Topics
Alqaa do
Ilm par mushtamil hey. Tasawuf mein aik ka naam Huzoori aur dusrey ka naam Ilm Husooli
hey.
Jab koi
Amr Aalam tehqeeq yani waajib kuliyaat ya “joo” ke marhalon mein hota hey. Es waqt
es ka naam Ilm Huzoori hey. Ilm Huzoori qurb-e-faraaiz aur qurb-e-nawaafil dono
surton mein salik ya mazjoob ki manzil hey. Aksar ahl-e-tasawuf ko salik aur
mazjoob ke maani mein dhoka hota hey. salik kisi aisey shakhs ko samjha jata hey
jo zahiri aamaa ya zahiri libaas sey muzayen ho. Yeh galt hey. Kisi shaks ka
waajibaat aur mustahebaat ada kar lena jin mein faraaiz aur sunatein bhi
shaamil hain, salik hone ke liye bilkul na’kaafi hey. Sahibe-e-salook honey ke liye
batini kefiyaat ko basurat uftaad tabai tor par mojood hona ya ba’surat iktsaab
latayef ka rang mohabat aur toheed afaali ka rang qabool karna shart e awal
hey. Agar kisi shaks ke latayef mein harkat nahin hey aur wo toheed afaali sey
rangeen nahin hoey hain tu es ka naam salik nahin rakha ja sakta. Koi shaks yeh
sawaal kar sakta hey ke yeh rangeeni aur kefiyat kisi ke apney ikhtiyaar ki
baat nahin hey. Hum bhi yehi kehtey hain ke yeh cheez ikhtiyaari nahin. Es liye
jo log salook ko ikhtiyaari cheez samajhtey hain wo galati par hain. Albatah
salook ki raahon mein koshish Amr ikhtiyaari hey. Baadi ul nazar mein apni
koshish ka naam salook rakha jata hey. Log es shaks ko salik kehtey hain jo es raah
mein koshaan ho. Fil waaqa salik wohi hey jis ke latayef rangeen ho chukey hain.
Agar kisi ke latayef rangeen nahin hoey hain. Es ka naam salik rakhna sirf
isharah hey. Log manzil raseedah ko sheik aur saahib-e-wilayat kehtey hain.
Halankeh mazil raseedah wo hey jis ke latayef rangeen ho chukey hain wo sirf
salik kehlaney ka mustaheq hey. Aisa shakhs sheikh ya saahib-e- wilayat
kehlaney ka haq hargiz nahin rakhta. Sheikh ya saahib-e-wilaiyat es shakhs ko kehtey
hain jo toheed afaal sey taraqi kar ke sifatee ki manzil tak ponch chukka ho.
Lafz
majzoob ke istemal mein aur es ki manwiyat aur tafheem mein bhi es hi qism ki
shadeed ghalatiyan waaqia hoti hain. Log paagal aur badhawas ko majzoob kehtey hain
dusrey alfaz mein kisi paagal ya deewaney ka naam hi ghair mukalaf aur majzoob
hey. Yeh aisi ghalati hey jis ka izaalah alqaa ke tazkarey mein kar dena
nihayat zaroori hey. Aam tor sey log majzoob salik ya salik majzoob ke baarey
mein behs-o-tamhees kartey hain. Baa’z logo ka khayal hey ke majzoob salik sey
Afzal aur oola hey. Lekin wo yeh faislah nahin kar saktey ke majzoob salik kon
hey aur salik majzoob kon hey. Yehan es ki sharah bhi zaroori hey.
Majzoob
sirf es shakhs ko kehtey jissey Allah Taala ney apni taraf khench liya ho. Majzoob
ko jazb ki sifat qurb e farayez ya qurb-e- wajood ke zariye haasil hoti hey. Es
sifat ke hasool mein qurb-e-nawaafil ko hargiz koi dakhal nahin.
Jazab
kisi aisey shakhs ki zaat mein waaqia hota hey jo toheed afaali yani latayef ki
rangeeni sey jast kar ke yak bek toheed zaati ki had mein daakhil ho jaye issey
toheed sifaati ki manzilein tey karney aur toheed sifaati sey roshnaas honey ka
moqa nahin milta.
Jis
shakhs ki Rooh mein fitri tor par insalaakh waaqia hota hey es ko latayef ki rangeen
karney ki jad-o-jehad mein koi khaas kaam nahin karna parta yani kisi khaas
waaqia ya haadsah ke tehat jo mehz zehni fikr ki hadood mein ronuma hua hey, es
ke batin mein toheed afaali munakashif ho jati hey. Wo zahiri aur batini tor
par kisi alaamat ke zariye ya koi nishaani dekh kar yeh samajh jata hey ke pas
pardah noor ghaib mein aik tahaquq mojood hey aur es tahaquq ke ishaarey par
aalam-e-makhfi ki duniya kaam kar rahi hey aur es aalam-e-makhfi ke amaal-o- harkaat-o-saknaat
ka saayah yeh Kainat hey. Quran Pak mein jahan es ka tazkirah hey ke Allah issey
uchak leta hey wo es hi ki taraf isharah hey.
Zaate-Baari
Taala sey nou insani ya nou ajnah ka rabt do tarah par hey. Aik tarah Jazb kehlaai
hey aur dusri tarah Ilm. Sahabah Karam (R.A) ke daur mein aur qaroon oola mein jin
logo ko martabah ahsaan haasil tha in ke latayef Hazoor Aleh
As’salaat-o-Was’salaam ki mohabat sey rangeen they. Unhein in dono qism ke rabt
ka ziyadah Ilm nahin tha. In ki tawajo ziyadah tar Hazoor Aleh
As’salaat-o-Was’salaam ke mutaliq gor-o-fikar mein sarf hoti thi. Yehi wajah
thi ke unhon ney ruhaani qadro’n ke jaaizey ziyadah nahin liye kiyun ke in ki
ruhaani tashnagi Hazoor Aleh As’salaat-o-Was’salaam ke aqwaal par tawajo sarf
karney sey rafa ho jati thi. In ko ahadees mein bohat ziyadah shagaf tha. Es inhimaak
ki bari wajah yeh bhi thi ke in logo’n ke zehan mein ahadees ki sahi adabiyat,
theek theek mafhoom aur puri gehraiya’n mojood thein. In ahadaees parhney ke
baad aur ahadees sunney ke baad wo ahadees ke anwaar sey pura istifaadah kartey
they. Es tarah unhein alfaz ke noori tamsulat ki talash ki zarurat nahin parti
thhi. Wo alfaz ke noori tamsulat sey bagher kisi taleem aur bagher kisi koshish
key, roshnaas they.
Jab
mujhey aalam-e-baala ki taraf rujoo karney ke muwaqey haasil hoey tu main ne
yeh dekha ke Sahabah Karam (R.A) ki arwaah mein in ke “Ain” Quran Pak ke anwaar
aur ahadees ke anwaar yani noor qudus aur noor nabuwat sey labreez hain. Jis sey
mein ney andazah lagaya ke in ko latayef ke rangeen karney mein jadojehad nahin
karna parti thi. Es daur mein ruhaani qadro’n ka zikar-o-fikar na hona aur es qism
ki cheezon ka tazkaron mein na paaya jana gaaliban es hi wajah sey hey. Albatah
taba taba’een ke baad logo’n ke dilo’n sey Quran Pak ke anwaar aur ahadees ke anwaar
ma’doom honey lagey. Es daur mein logo’n ney in cheezo’n ki tashnagi mehsoos
kar ke wasool-e-ilallah ke zaraiye talash kiye. Choonachey sheikh najamuddin
aur in ke shaagird maslan Sheikh Shahaabuddin Sehwardi (R.A) , Khawajah
Moinuddin Chisti (R.A) aisey log they jinhon ney qurb nawaafil ke zariye
wasool-e-ilallah ki tarzon mein lashumaar ikhtiraaat kien aur tarah tarah ke azkaar-o-ashgaal
ki ibitda ki. Yeh cheezein Sheikh Hasan Basri (R.A) ke daur mein nahin miltein. In logo’n ney Allah Taala
sey wo rabt talash kiya jis ko Ilmi rabt kaha ja sakta hey yani Allah Taala ki
sifaat ke jaanney mein in logo’n ney inhimaak haasil kiya aur phir zaat ko
samajhney ki qadren qayam kein. Es hi rabt ka naam sufi log “ nisbat-e-ilmiyah”
kehtey hain kiyun ke es rabt ya nisbat ke ajza ziyadah tar jaanney par
mushtamil hein. Yani jab Allah Taala ki sifaat ko samajhney ke liye koi sufi
fikr ka ahtimaam karta hey. Es waqt wo ma’rfat ki in raahon par hota hey jo
zikar ke sath fikr ke ahtammam sey labreez hoti hain. Es haalat mein keh saktey
hain ke kisi aisey salik ko “ Nisbat-e-Ilmiyah” haasil hey. Yeh raastah ya
nisbat, jazb ke raastey ya nisbat se bilkul alag hey. Es hi liye es raastey ko Qurb-e-Nawaafil
kehtey hain.
Khawajah Bahauddin Naqashbandi (R.A) aur Hazrat Ghos-ul-Azam (R.A) ke ilawa jazb sey es daur ke kam log roshnaas hoye.
Qalandar Baba Auliay (R.A)
“Guftah O Guftah Allah Bowad Garchah Az Halqoom-e- Abdullah Bowad”
key misdaaq Haamil Ilm-e-laduni, waqif israar kun fakoon, Murshid Kareem, Abdaal-e-Haq,
Hassan Ukhra Muhammad Azeem Barkhiya, Hazrat Qalandar Baba Auliya Rehmatullah
Aleh R.A ki zabaan-e- faiz-e-tarjumaan sey
nikala hua aik aik lafz khud huzoor baba sahib Ke roohani tasaraf sey merey
zehan par naqsh hota raha….. aur phir yeh Ilhaami tehreer Hazrat Qalandar Baba Aliya
R.A ki Mubarak Zuban aur is Aajiz ke
qalam sey kaghaz par muntaqil ho kar kitaab “Loh-O-Qalam” ban gayi.
Merey paas yeh roohani uloom nou-e-insaan aur noo-e-jinaat key liye
ek wirsah hain. Main yeh amanat barey boorho’n, insaan aur jinaat ki mojoodah
aur aaney waali nasal key supard karta hoon.
Khwaja Shamsuddin Azeemi
