TASAWWUF AUR MU’ATARIZEEN

Aik tab’qah ait’raaz karta hai keh tasawwuf kai slam main koi “kirdaar” nahin hai issey islam main zabardasti daakhil kar diya gaya hai. Aik aur tab’qah yeh kehta hai keh tasawwuf ya ruhaani mak’tabah e fikar “Afiyoon” hai. In aloom ko seekh kar aadimi maflooj ho jata hai. Sufi duniyaawi ne’mato’n se is liye faraar haasil karta hai keh duniya main mojood talkh haqeeqato’n ka muqaabilah karne ki is main himmat nahin hoti kam him’mati, susti, ka’hili aur buzdili ki wajah se woh goshah’nasheen ho jata hai.

            Yeh behas hazaaro’n saal se jaari hai. Kuch log kehete hain keh tasawwuf budhmat se ma’khoz hai. In logo ka duniya se qatah ta’luq dar’haqeeqat go’tam budh ki taq’leed hai, budha sahib ne takht o taaj chhor kar faqar o faaqah ki zindagi ikhtiyaar kar li thi. Isi tarah musalmaan sufiyaa ne bhi duniyawi lazato’n, Asaaisho’n aur rahat o aaraam tarak kar ke janglo’n aur gaaro’n ko apna maskan bana liya.

            Kuch log kehte hain keh sufi hazraat be’amali ki sunehri zanjeero’n main khud ko giraf’taar kar lete hain kiyun keh in ke andar halaat ka muqabilah karne ki him’mat nahin hoti is liye Alaam o masaahib se darr kar faraar haasil kar lete hain.

            Kehene walo’n ne bohat kuch kaha aur sunne walo’n ne mutarizeen ke uthaaye hue swalaat ke jawabaat bhi diye aur is tarah tasawwuf ko aik uljha hua maslah bana diya gaya. Lekin ta’reekh is baat ki gawaah hai keh ahl e tasawwuf har zamaane main mojood rahe aur unho’n ne ruhaani aloom ki na sirf hifazat ki bal’keh apne shagirdo’n main yeh aloom tehreeer ke zariye, maktubaat ke zariyah kitaabo’n ke zariyah aur Ilm seenah ke

Zariyah muntaqil karte rahe.

Ae’tarazaat:

            Ham ne ta’reekh ka jis had tak mu’ta’le’ah kiya hai. Hamein tasawwuf ke baare main koi ae’traaz nahin mila jo qaabil e tawajo ho. Jitne ae’trazaat hain sab faro’ii aur mantaqi hain. Kaha jata hai keh:

Jin ulma’a ne ashrqeen ki per’wi ki aur islami aehkamaat ko ashraaqi asoolo’n par tarteeb diya. Tasawwuf isi ka samrah hai. ( alfqar fakhari)

Ilm asool ke ma’hi’reen ke nazaraiyaat ko tasawwuf kehete hain. (Alfaqar fakahari)

Teesri aur chothi sadi hijri main adiyan o mazahab se apne mufeed matlab, amaal o aqaaid ko a’kha’z kar ke aik ajeeb o gareeb majmuah tayyar kiya gaya aur is ka nam tasawwuf rakh diya gaya. ( alfqar fakhari)

Chhati aur saatvin (6th & 7th) sadi hijri main jab tasawwuf ne humahger azmat haasil kar li to is main dhiyan o giyaan ke qadeem asool daakil kar diye gaye. (Alfaqar fakahari)

Dasvin sadi hijri main aur is ke baad tasawwuf ko aik talsam hu sharba bana diya gaya. (Alfaqar fakahari)

Tasawwuf, reh’baniyat ka daras deta hai. Is main duniya bezaar log shaamil hote hain.

Rasool Allah Sal’lallaho Al’lehi Wa’Aalehi Wa’sal’lam ki hayaat e tayyabah main ashaab safah ke siwa tasawwuf ki mazeed tashreeh nahin milti.

Yeh aise ae’tarazaat hain jo sahib e feham aur aqal o shaoor rakhne wale fard ke liye qaabil e qabool nahin hain.

Qayaasi Aloom:

            Quran hakeem aur ahadees se saabit hai keh Allah Ta’lah ne makhlooq ko peda kiya aur makhlooq ko khuda se mutarif karane ke liye makhlooq ke saamne apni ronumaai ki. Yeh wa’qiah azal main rooho’n ke sath hua. Rooh ne jab maadi jism ko apna maskan banaya aur maadi jism ne duniyawi dilchaspiyo’n ko maqsad e hayaat bana liya to do aloom saamne aaye.

1)      Qayaasi Aloom         2)  Haqeeqi Aloom

Qayaasi Ilm ki ta’reef yeh hai keh is main yaqeeni koi baat na ho. Ilm ki har shiq qayaas par ya fiction par qaaim ho.

Haqeeqi Ilm ki ta’reef yeh hai keh is main insaani qayaas shaamil na ho. Ilm ke har sho’bah par haqeeqat waaradah ka ghalbah ho.

Ilm ke baare main musshar’qeen ki behas ho, Ilm asool ke nazariyaat hoon, adiyaan mazaahab se apne mufeed matlab amaal o aqaaid ki tashreeh ho, sab qayasaat par mabni hai.

Har Insaan dono aloom seekh sakta hai. Aik Ilm qayaasi hai aur dusra Ilm ger qayaasi ya’ni haqeeqi hai. Ger qayaasi aloom baatini aloom hain. In baatini aloom ko tasawwuf kehete hain. Yeh behas keh tasawwuf Soof se ma’khooz hai. Soof ooni kaprey ko kehete hain. Choon’keh ooni kaprey ka libaas anbiya karaam ne, in ke shagirdo’n  aur fuqraa ne ziyadah pehena hai is liye unhain sufi pukara jata hai. Yeh tasawwuf ki sahi ta’reef nahin hai.

Mu’na’fiqaanah Tarz E Amal:

            Yeh kehena keh Ashaab safah ka aik girwaah tha aur unho’n ne duniya tarak kar ke sirf islam ki tableeg ke liye khud ko waqf kar diya tha is liye jo bandah tarak duniya kar ke tab’leeg ke liye khud ko waqf kar de woh sufi hai.

            Yeh baat haqeeqat ke munaafi hai. Is liye keh ashaab safah jab shaadi kar lete they to Rasool Allah Sal’lallaho Al’lehi Wa’Aalehi Wa’sal’lam deen ka kaam in ke supard is tarah farmaate the keh woh apne bivi bacho’n, khaandaan, muaa’shre aur parosi ke haqooq pure kar ke deen ka fareezah anjaam den.

           Yeh aet’raaz keh islam main rehbaniyat nahin hai aur ahl e tasawwuf rehbaniyat ikhtiyaar kar lete hain. Tasawwuf ke khilaaf munafiqanah tarz e amal aur saazish hai. Jin logo ne ba’za’m khud apne aap ko numaiyaan karne ya ana ke khol main band ho kar apni paziraai ko aam karne ke liye lafz “sufi” aur tasawwuf ke madah e ashitiyaaq main toh lagaai hai in ke paas bhi koi daleel aisi nahin hai jis se yeh maslah hal ho jaye. Sufi ka lafz na arbi hai na islami hai. Bal’keh yeh aik yu’naani lafz hai. Jis ka madah “ sof” hai. Yu’nani zuban main sof ke ma’ini “Hikmat” hai.

Ta’rak Ul Duniya:

            Dusri sadi hijri main jab yu’nani kitabo’n ke arbi main tarjume hue ta ashraaqi hukma ne sof ka tarjumah “hakeem” kar diya. Raftah raftah yeh lafz sofi se “Sufi” ho gaya.

            Yeh riwayat bhi hai keh gos bin mur ne khud ko khanah ka’bah ke liye waqf kar diya tha. Is ka mashoor naam “ Sufah” tha. Jin logo’n ne khud ko gos bin mur se mansoob kiya woh sufiaa kehlaaye. Gos bin murk o sufah is liye kehte the keh is ki maa’n ki koi olaad zindah nahin rehti thi. Syfah ki maa’n ne manat maani thi keh agar is ki olaad zindah rahi to woh is ke sar par oon laga kar ka’bah shareef Ke liye waqf kar de gi. Choona’cheh is ne manat puri ki aur gos bin murk a mashoor naam sufah zuban zad aam ho gaya.

            Kuch logo ka  khayaal hai keh yeh lafz “Sufiyanah” se mushtaq hai jo keh aik qisam ki ghaas hoti hai. Choon’keh sufi log seh’ra ki ghaas paat kha kar guzara karte the. Is liye woh sufah ke naam se mashoor ho gaye. Baa’z logo’n ne to lafz sufi ki tashreeh main ghazab hi kar diya. Woh kehete hain keh yeh naam “ Saint sufiah” girja ke rehene wale ra’hibo’n ki wajah se hai aur jo apne aap ko taarak ul duniya kehete hain aur yeh naam wahan se nikal kar musalmaan darwesho’n main raa’iz ho gaya.

            Garz yeh keh jitney moonh utni baatein. Magar afsos hai keh kisi ne is ka mafhoom yeh nahin samjha ke lafz sufi ka ta’luq zaahiri aur baatini sifaai se bhi ho sakta hai. Ya woh log jo kadurat, bugaz o anaad, nafrat aur fasaad se paak saaf ho jaate hain in ko sufi kaha jata hai.

            Alhamdulillah! Yeh baat qaabil e shukar hai keh is ke bawajood mukhaalifeen ne bhi tasawwuf aur sufi ka koi ta’reek pehlu pesh nahin kiya.

Thayya Sofi:

            Yu’naani lafz tayya sofi ka tarjuma “ Hikamt khuda” hai. Is nuqtah e nigah se sufi ka itlaaq is shakhs par kiya jaye jo Allah Ta’lah ki hikmat ka talabgaar ho.

            Yu’naani lafz ke mutaabiq sofiya darasal woh buzurg the jinhon ne dusre mashagal tarak kar ke apni zindagi Research main aur kai’naat main, khaaliq kai’naat ki hikmat ki talaash karne main sarf kar di.

            Aur aisi baat nahin jis main tarak duniya ka pehlu numaiya’n hota ho. Is liye keh jab koi sciencedaan research karta hai to woh bhi duniya ke dusre mashagal se yaksu ho jata hai.

Islam Main Ta’fur’qey:

            Tawaaif ul maloki ke zamaane main iran ke zaheen tabqah ne hikmat khuda ki tarf rajoo kiya. In buzurgo’n ne nafs insaani ka khoj lagaane ki jado jehad ki. Zamaane main raai’j na’insaafi aur istemaar ke khilaaf adam ta’wun kiya. Iss ke ilawah unho’n ne insaani haqooq ki pa’maali ke khilaaf aeh’tijaaj kiya. Jis ka natijiah yeh nikla keh jaah pasand aur duniya parast logo’n ne sufiya ko hamesha zaleel karne ki koshish ki. Magar sufiya e karaam ne Rasool Allah Sal’lallaho Al’lehi Wa’Aalehi Wa’sal’lam

 Ke mission ki pesh e rafat main kisi mukhaalif, mukhaasmat aur tashadud ki parwa nahin ki. Unhain daanish’waro’n ke ilawah salaateen ke tashadud aur be’rukhi ka bhi saamna karna para---

In Sha Allah Sufiyaa ki yeh jamaat Allah aur Allah ke Rasool ke toheedi mission ko phelaane main ta qayamat az’zum aur hosilah ke sath khidmat deen main masroof rahe gi.

Hamain is baat ka armaan hai keh…… kaash hamare ulma islam main na’qaabil e feham tafirqo’n par bhi tawajo den ta keh Allah ke hukam ki sareeh khilaaf warzi khatam ho jaye.

“Aur Allah ki rassi ko maz’booti ke sath mutehad ho kar pakro aur aapas main ta’firqah nah daalo.” Ke palate farm par ummat musalimah jama ho jaaye. Ummat musalimah ki ijtimaaiyat se hi…. Mubalageen puri no’insaani ko aqeedah toheed par qaaim rehne ki dawat de sakte hain.

Haqooq Allah :

            Aet’raaz kiya jaata hai keh sufi ka lafz Rasool Allah Sal’lallaho Al’lehi Wa’Aalehi Wa’sal’lam ke zamaane main raa’iz nahin tha is liye qaabil e qabool nahin hai. Ham sawaal karne main haq ba’jaanib hain keh sahaabah karaam ke zamanah main ahl e hadees, ahl e Quran, diyo bandi, barelwi, wahaabi, shiha, sunni wagerah ke alfaaz bhi raaiz nahin the. Hakeem ul Aamat, Allama, molaana, molvi ke alfaaz ka bhi zikar nahin milta. Kisi ne molaaiyat ya moloiyat ke alfaaz ka ishtiqaaq kiyon talaash nahin kiya. Kiya sahaabah karaam (Razi Allah Ta’lah Anho) ke zamaane main koi buzurg molvi abu hareerah (Razi Allah Ta’lah Anho), molana maa’z bin jabal (Razi Allah Ta’lah Anho) ya ibn e Masood ya allama ibn e abbas, hakeem ul aamat ibn e umar, molana abu bakar, mufti usman ghani ke naam mashoor the? ( Alfaqar Fakhri)

            Behas o mubaasah ka saara zor lafz “Sufi” kiyon hai? Is liye keh sufi yeh keheta hai keh qaal ke saath haal zaruri hai. Zaahir ke saath baatin zaruri hai. Zaahir ke saath agar baatin nahin hoga to ebaadat ko qabuliyat ka musdah nahin mile ga.

Agar islam ke saath emaan nahin hoga to islam ki takmeel nahin hogi. Namaaz main agar hazoor nahin hoga to namaaz me’raaj ul mominee nahin bane gi. Haqooq Allah pure nahin kiye jayin ge to shirk se nijaat nahin mile gi. Allah wahadah la shareek ko dekh kar is ka Irfan haasil nahin kiya jaye ga to takhleeq ka maqsad pura nahin hoga.

Sufi ka peghaam yeh hai keh:

“Har shakhs ki zindagi rooh ke ta’beh hai,

Aur rooh azal main Allah ko dekh chuki hai,

Jo bandah apni rooh se waqif ho jata hai,

Woh is duniya main Allah ko dekh leta hai.”