Shuhood

Agar kisi shakhs ko es haalat ka kamaal muyassar aa jaye tu phir woh “Aalam Amr” ka nzarah karte waqt ankhen band nahi rakh sakta balkay az khud us ki ankhon par aisa wazan parta hey jis ko woh bardasht nahi kar sakteen aur khuli rehne par majaboor ho jati hain. ankhon ki ghilaaf un roshiniyon ko jo Nuqta Zaat se muntashir hoti hain sambhaal nahi satke aur be sakhta harkat mein aa jatay hain jis se ankhon ki khilnay aur band honay yani palak jhapkane ka amal jari ho jata hai. Jab yeh sair o sayahat khuli ankhon se honay lagti hey tu es ko" fatah" ki naam se tabeer kya jata hai.

Is Ajmaal se yeh baat achi terhan samajh mein aa jati hey ki jab taq zaat ki shaanon par sirf duniya ki takazey musallat rehtay hain tu es ki harkat dunyawi afkaar o aamaal mein daur karti rehti hey lekin jab Nuqta Zaat ki shanay dunyawi mehsosaat ki boojh se azad ho jatay hain tu woh ghaibi duniya ki taraf Saood kar ki wahan ki tarz hayat ka mushahida karta hai. Aalam Rohani se roshnaas hota hai. Es duniya ki nizaam e shamsi aur aflaaq ki bohat se nizamon ko dekhta aur samjhta hai. Firshton se mutarif hota hey un baton se aagah hota hey jo es ki apni haqeeqat mein chhupi hoyee hoti hain. Un salahiyaton ko pehchanta hey jo es ki apne ahata ikhtiyar mein hain. Aalam Amr ki haqayiq es par munkashif hotay hain. Woh apni ankhon se dekhta hey ki Kainat ki saakht mein kis qism ki roshniyan aur un roshiniyon ko sanbhalne ki liye kya kya Anwaar istemaal hotay hain. Phir es ki idraak par woh tajalli bhi munkashif ho jati hey jo roshiniyon ko sanbhalne walay Anwaar ki asal hai.

Aik mubtadi ko samjhane ki liye Aalam Amr ki misaal es terhan di ja sakti hey ki chandni raat mein jab ki chandni se fiza maamoor hai, es waqt aatish baazi choari jaye tu aatish baazi ki roshiniyon ko chandni muheet ho gi aur aatish baazi ki roshiniyon mein bohat se naqsh o nigaar, phool pattian waghera ub her i hoyee maloom hon gi. Aatish baazi ki naqsh o nigaar roshiniyon par qayam hon ge aur roshniyan chandni par. Agar chandni ko tajalliyat zaat ya Aalam Amr khaas farz kar liya jaye tu roshiniyon ko Aalam Amr Aam aur sifaat kahin ge. Aur jo naqsh o nigaar roshiniyon par qayam hain woh tunazul kardah tajalli sifaat yani Aalam Nasma qarar payen ge. Un naqsh o nigaar ki hudood afrad Kainat ki naam se pukaary jayen gi. Goya tajalli zaat par tajalli sifaat aur tajalli sifaat par Nasma qayam hai. Es Nasma mein jab harkat hoti hey tu Zaman o Makaan ki mukhtalif shakalain" ibaad" ki dairay aur nuqoosh banati hain. Yeh ibaad ki nuqoosh (Kayenaat) yani chand , Sooraj , setaaray aur tamam doosri makhlooq par mushtamil hain. Jab arif ki sair shuru hoti hey tu woh Kainat mein kharji simtao se daakhil nahi hota balkay woh apne Nuqta Zaat se (jo mazkoorah baala teen aalmon ka majmoa hai) daakhil hota hai, isi nuqtay se wahdat al-wajood ki ibtida hoti hai. Jab arif apni nigah ko es nuqta mein jazb kar deta hey tu aik roshni ka darwaaza khil jata hai. Woh es roshni ki darwazay se aisi sha her ah mein poanch jata hey jis se aur la shumar rahein Kainat ki tamam simtao mein khil jati hain. Ab woh qadam qadam tamam nizaam haae shamsi aur tamam nizaam haae falki se roshnaas hota hai. La shumar sitaron aur sayyaron mein qiyam karta hai. Usay har terhan ki makhlooq ka mushahida hota hai. Har naqsh ki zahir o batin se mutarif honay ka mauqa milta hai. Woh rafta rafta Kainat ki asliyaton aur haqeeqaton se waaqif ho jata hai. Es par takhleeq ki raaz khil jatay hain aur es ki zehen par Qudrat ki qawaneen munkashif ho jatay hain. Sab se pehlay woh apne nafs ko samjhta hai, phir rohaniyat ki tarzein es ki fehum mein sama jati hain. Usay tajalli zaat aur sifaat ka idraak haasil ho jata hai. Woh achi terhan jaan laita hey ki Allah Taala ney jab Ku’n irshad farmaya tu kis terhan yeh Kainat zahoor mein aayi aur zahoorat kis terhan wusat Dur wusat mrhlon aur manzlon mein safar kar rahay hain. Woh khud ko bhi un hi zahoorat ki qaafley ka aik musafir dekhta hai. Yeh wazeh rahay ki mazkoorah sair ki rahein kharij mein nahi khultein. Dil ki markaz mein jo roshni hey es ki athah ge her aion mein es ki nishanaat mlitay hain. Yeh nah samgha jaye ki woh duniya khayalat aur tasawurat ki be haqeeqat duniya hai. Hargiz aisa nahi hai. Es duniya mein woh tamam aslainaur haqeqteen mutshakil aur mujassam tor se payi jati hain jo es duniya mein payi jati hain.

Azroe haqeeqat har naqsh ki teen wujood hotay hain :

Aik wujood tajalli zaat mein ,

Dosra wujood tajalli sifaat mein ,

Teesra wujood Aalam Khalq mein.

كَلَّا إِنَّ كِتَابَا لْفُجَّارِ لَفِي سِجِّينٍ ﴿٧﴾ وَمَا أَدْرَاكَ مَا سِجِّينٌ﴿٨﴾ كِتَابٌ مَّرْقُومٌ ﴿٩﴾ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ﴿١٠﴾ الَّذِينَ يُكَذِّبُونَ بِيَوْمِ الدِّينِ ﴿١١﴾ وَمَا يُكَذِّبُ بِهِ إِلَّا كُلُّ مُعْتَدٍ أَثِيمٍ﴿١٢﴾ إِذَا تُتْلَى عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ ﴿١٣﴾ كَلَّا ۖ بَلْ ۜرَانَ عَلَى قُلُوبِهِم مَّاكَانُوايَكْسِبُونَ ﴿١٤﴾ كَلَّاإِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ ﴿١٥﴾ثُمَّ إِنَّهُمْ لَصَالُو الْجَحِيمِ ﴿١٦﴾ ثُمَّ يُقَالُ هَـ ذَا الَّذِي كُنتُم بِهِ تُكَذِّبُونَ ﴿١٧﴾ كَلَّا إِنَّ كِتَابَ الْأَبْرَارِ لَفِي عِلِّيِّينَ ﴿١٨﴾ وَمَا أَدْرَاكَ مَا عِلِّيُّونَ ﴿١٩﴾ كِتَابٌ مَّرْقُومٌ ﴿٢٠﴾يَشْهَدُهُ الْمُقَرَّبُونَ ﴿٢١﴾ إِنَّ الْأَبْرَارَ لَفِي نَعِيمٍ ﴿٢٢﴾ عَلَى الْأَرَائِكِ يَنظُرُونَ ﴿٢٣﴾ تَعْرِفُ فِي وُجُوهِهِمْ نَضْرَةَالنَّعِيمِ ﴿٢٤﴾ يُسْقَوْنَ مِن رَّحِيقٍ مَّخْتُومٍ ﴿٢٥﴾ خِتَامُهُ مِسْكٌ ۚ وَفِي ذَ لِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ ﴿٢٦﴾ وَمِزَاجُهُ مِن تَسْنِيمٍ ﴿٢٧﴾ عَيْنًا يَشْرَبُ بِهَا الْمُقَرَّبُونَ ﴿٢٨﴾ إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ ﴿٢٩﴾ وَإِذَا مَرُّوا بِهِمْ يَتَغَامَزُونَ ﴿٣٠﴾ وَإِذَا انقَلَبُوا إِلَى أَهْلِهِمُ انقَلَبُوا فَكِهِينَ ﴿٣١﴾ وَإِذَا رَأَوْهُمْ قَالُوا إِنَّ هَـ ؤُلَاءِ لَضَالُّونَ ﴿٣٢﴾ وَمَا أُرْسِلُوا عَلَيْهِمْ حَافِظِينَ ﴿٣٣﴾ فَالْيَوْمَ الَّذِينَ آمَنُوا مِنَ الْكُفَّارِ يَضْحَكُونَ ﴿٣٤﴾ عَلَى الْأَرَائِكِ يَنظُرُونَ ﴿٣٥﴾ هَلْ ثُوِّبَ الْكُفَّارُ مَا كَانُوا يَفْعَلُونَ﴿٣٦﴾

(Parah 30, aayat. 28)

Tarjumah : koi nahi, likha gunahgaaron ka pohanchna bandi khanaay mein. Aur tujh ko kya khabar hey kaisa bandi khanah? Aik daftar hey likha hua. Kharabi hey es din jhutlanay walon ki, jo jhoot jantay hain insaaf ka din aur es ka jutlana wohi hey jo barh chalne wala gunehgaar hai. Jab sunaate es ko ayatain hamari, kehte naqlen hain pehloo ki. Koi nahi, par zeng pakar gaya hey un ki dilon par, woh jo kuch kamate they. Koi nahi, woh apne Rabb se es din rokay javٴn ge, phir muqarrar pounchanay walay hain dozakh mein. Phir keh ga yeh hey jis ko tum jhoot jantay they. Koi nahi, likha naikon ka hey ooper walon mein. Aur tujh ko kya khabar hey kya hain ooper walay. Aik daftar hey likha, es ko dekhte hain nazdeek walay. Beshak naik log hain aaraam mein. Takhton par baithy dekhe. Pehchane tu un ki mun par taazgee aaraam ki. Un ko pilayi jati hey sharaab mohar mein dhari, jis ko mohar jmti hey mushk par aur es par chahain raghbat karen, raghbat karne walay aur es sharaab mein ameezash Tasneem ki ho gi, aik chashma jis se peetay hain nazdeek walay. (tarjuma Shah Abdul Qadar)

الالہ الْخلْق والْامْر (Parah 8, ruku 14)

Tarjumah : Hum nay peda kya aur Amr kya.

Mazkoorah baala ayaat ki ro se yeh tenu wujood apni harkaat o saknaat mein Allah ki taraf se hukum kiye jatay hain. Aur yeh hukum kya jana khabar par mabni hota hai." hum nay Khalq kya aur hukum kya." yeh do rukhon par mushtamil hai. Aik rukh allahَاللہُ نُوْرُ السّمٰوٰاتِ ki tehat aur dosra rukh harkat ki tehat, jis ka istilahi naam Nasma hai, amal mein aata hai. Allah َاللہُ نُوْرُ السّمٰوٰات woh asal hey jis par pehlay" hukm-e Ku’n" ka qiyam hai. Es Ku’n ka zahoor aik Hayola e noorani ki soorat mein nazil hua. Goya yeh takhleeq ka Ajmal hai. Phir Allah Taala ki Ilm o iradah ki zair asar (Nasma ) harkat ki tafseel waqay hui. Hayola e noorani har naqsh ko muheet hey aur har naqsh ki andar tafseeli umoor ki aik Moa’yen satah ka wujood hey jis ko istilaah aam mein mahiat kaha jata hai. Yeh mahiat Hayola e noorani ki andar Parah ki tamasulat hain. Khalq ki sharah mein yeh dono wazeh tor par nazar atay hain. awal hyole? Doyam harkat ki satah. Yani Parah ki tamasulat. Hayola e noorani naqsh hey jis mein koi taghayur nahi hota aur Parah ki satah ki tamasulat harkat hain jo her lamha mutaghayar hain.

Es mutaghayar satah mein zamaniyat, makaniyat aur umoor ki tafseel o tameel payi jati hai. Es satah mein aik terhan ki jِla hey jis mein ehkamaat ka musalsal aks parta rehta hai. Es hi aks ka naam harkat hai. Yeh harkat waqfa ki zariye nuqoosh ki mtnoa dairay banati hai. Un hi dairon ko Allah Taala ney Quran Pak mein kitaab al marqoom ki naam se yaad kya hai. Nuqoosh ki un dairon ki taamer harkat ki Saood o nuzool se hoti hai. Harkat ki yeh satah jis ko zehen kehte hain, aik taraf nafs yani Nuqta Zaat taq Saood karti hai. Doosri taraf jِla ki geherai mein parne waley saaye taq nuzool karti hai. Saood ki haalat ka naam insani istilaah mein khawab hai. Saood aur nuzool ki dono harkatein Qudrat ki ishaaron se amal mein aati hain. Kainat ka har fard es ka paband hai. Chunancha Kainat ki tamam nuqoosh sotay hain aur jagtay hain. Saood ki haalat yani rabwoodgi (wajdan) zaat se qareeb karti hey aur nuzool ki haalat yani baydaari (aqal) zaat se daur karti hai. Mojoodati zindagi ki yeh do zurori ajza hain jin ko istilaah mein zindagi ka taayun kaha jata hai. Kainat ka har naqsh es taayun mein muqa'yad hai. Arifon ki duniya mein rabwoodgi ki andar safar ka zareya muraqba hey aur madah paraston ki duniya mein baydaari ki andar safar karne ka zareya haath peeron ki junbish hai. Quran Pak ka programme un dono ajza ki hifazat par zor deta hai. Yahan Quran Pak ki programme ki bunyadon ka tazkara zurori hai. Allah Taala ney jagah jagah irshad farmaya hey اَقِیْمُوالصَّلو ۃَ وَا تُوالزَّکو ۃَ (qaim karo namaz aur ada karo zkoh).

Namaz aur zkoh ka programm qurani programme ki dono ajzaa, namaz aur zkoh, Rooh aur jism ka wazifa hain. Wazifa se morad woh harkat hey jo zindagi ki harkat ko qayam rakhnay ki liye insan par lazim hai. Huzoor Aleh Salatvalslam ka irshad hey :

Jab tum namaz mein mashgool ho tu yeh mehsoos karo ki hum Allah ko dekh rahay hain. Ya yeh mehsoos karo ki Allah hamein dekh raha hai.

Is irshad ki tafseel par ghhor kya jaye tu yeh haqeeqat munkashif ho jati hey ki har insan ko apni zindagi mein wazifa aaza ki harkat ki sath Allah Taala ki taraf rujoo rehne ki aadat honi chahiye. Jab ek shakhs das baara saal ki Umar se athaara bees saal ki Umar taq jo es ki shaoor ki tarbiyat ka zamana hey es terhan namaz qayam kere ga tu es ka zehen Allah ki taraf rehne ka aur jism qiyam o ruku, qoma o sujood, qaada aur jalsa har qism ki harkat ka aadi ho jaye ga. Zehen ka Allah ki taraf hona, Rooh ka wazifa hey aur aaza ka harkat mein rehna jism ka wazifa hai. Chunancha sirf namaz ki zariye koi fard es baat ka aadi ho jata hey ki es par rabwoodgi aur baydaari ki sahih kefiyat taari rahay taa ki zindagi ki dono salahiyaton ka sahih istemaal ho sakay. Jab woh zindagi ki har shoba mein Allah ki taraf mutwajjah rehne aur saari duniya ki kaam injaam dainay ka aadi hota hey tu rabwoodgi aur baydaari dono kafiyeton se yaksaa tor par roshnaas rehta hai. Yahi zindagi ki takmeel hai, yahi namaz ka programme hai. Aur dosra zkoh ka programme hey jis ka Mansha mukhlisana aur be los khidmat Khalq hai. Tasawuf mein es hi kefiyat ko" jama" kehte hain yani woh kefiyat jis mein insan har waqt Allah aur Allah ki makhlooq dono ki sath rehta hai. Aik arif ki liye" jama" pehli manzil hai.

Poori Kainat aik markazi Nuqta Wehdani rakhti hai. Es Nuqta Wehdani ki ge her aion mein roshiniyon ki srchshmon ka soot makhafi hai. Es Nuqta Wehdani se roshniyan josh khati aur ablti rehti hain. Kainat ki andar har lamha un hi roshiniyon se sitaron aur sayyaron ki la shumar nizaam taamer hotay rehtay hain aur taqreeban es hi tadaad mein mittay aur fanaa hotay rehtay hain. Yeh roshniyan dam badam Kainat ko wusat deti rehti hain. Roshiniyon ki harkaat nai sooraton aur naye naye nuqoosh ki tarzon mein Kainat ki tafseel karti rehti hain. Roshiniyon ki un harkaat ki bhi do rukh hotay hain. Aik rukh roshiniyon ki ge her ayon mein simetnay aur hajhoom karne par mabni hey aur dosra rukh roshiniyon ki phelnay aur muntashir honay par mushtamil hai. Ge her ayon mein simetnay ko makhafi harkaat se tabeer kar satke hain. Phelnay aur muntashir honay ko misbet harkat kehte hain. Harkat ki yahi do halatain kashish aur Guraiz ki naam se tabeer ki jati hain. Tamam Kainat mein kashish aur Guraiz ki crore ha halqay paye jatay hain. Un halqon mein har halqa aik markaziat rakhta hey lekin un tamam halqon ki markaziyatein Nuqta Wehdani ki simt mein mutharrak rehti hain. Bah alfaz deegar Nuqta Wehdani se halqon ki un markaziyaton mein noor ki shu’aa ka aik silsila Azal se Abad taq jari aur qayam hai.

اِنَّ رَبَّكُمُ اللَّـهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ ۗ أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ ۗ تَبَارَكَ اللَّـهُ رَبُّ الْعَالَمِينَ ﴿٥٤﴾

(surah airaaf. ayat 54)

Tarjumah : be shak tumhara Rabb Allah hi hey jis ne aasmaanon aur zameen ko chay roz mein peda kya. Phir Arsh par qayam hua. Chhupa deta hey shab se din ko aisay tor par ki woh shab es din ko jaldi se aa layte hey aur Sooraj aur chand sitaron ko peda kya aur aisay tor par ki sab es ki hukum ki tabay hain, yaad rakho Allah hi ki liye khaas hey khaaliq hona aur haakim hona.

Is ayat mein Nuqta Wehdani ki taraf ishara kya gaya hey jo rabaniyat ki sift hai. Huzoor Aleh Salatvalslam ki hadees مَنْ عَرَفَ نَفْسَہٗ فَقَدْ عَرَفَ رَبَّہٗ mein bhi es hi taraf ishara hai. انیْ اناربک (mein hon tera rab) اِنِّیْ اَنَااللّہُ رَبَّ الْعالَمِیْن (mein hon mein Allah alameen ka rab). Yahan Allah Taala ne apni zaat ko Allah aur apni sifaat ko Rabb farmaya hai. Chunancha Nuqta Wehdani sift rabaniyat ka markaz hai. Mazkoorah baala hadees mein es baat ki wazahat hey ki insan pehlay Allah Taala ki sift rabaniyat se mutarif hota hey aur yahi sift mojoodat se ziyada qareeb hai.

Kaayenaat ka har aik naqsh roshni ki aik allag nou hai. Har nou roshni ki aisi miqdari harkat rakhti hey jo makhsoos rangon ki tarteeb hey aur har tarteeb ki tehat yaksaa aur mushaba shakalain zahoor mein aati hain chunancha har nou ki miqdari harkat apni allag aik markaziat rakhti hai. Yeh saari markaziyatein mil kar Nuqta Wehdani ki taraf Saood karti hain. Saood aur nuzool ki mazkoorah baala tarz hi kisi shye mein taghayur peda karti hai. Es hi taghayur ka naam hukum ki tafseel hey jis ka tazkara Allah Taala ne اَلَا لَہُ الْخَلْقُ وَالْاَمْرُ mein kya hai.