TASAWWUF AUR REHBA’NIYAT

Yeh etraaz keh tasawwuf rehba’niyat ki taraf amaadah karta hai aur sufi kahil ul wajood hote hain. Nihayat mazkha’khez baat hai.

            Sufi ke ilawa jo log kaam nahin karte had haram hote hain. Bacho’n ke haqooq poore nahin karte, biwiya’n dn bhar kaam karti hain, shohar ghar main beth kar waqt zaa’ya karte hain. Kiya yeh sab bhi sufi hain?

Tark E Duniya:

            Sufi ruhani silahiyat aur baatni istedaad ko muteharak karne ke liye jab khanqah main daakhil hota hai. Chand saal tak khaanqah ke haastil main rehta hai. To isse mukhaalfeen raahib aur taarak ul duniya kehete hain. Aur jab koi taalib Ilm duniyawi Ilm haasil karne ke liye kaarpentar ka kaam seekhne ke liye , Malaazim hukamraan ki itaa’t ke liye , mazdoor mazdoori ke liye, ajeer factory main kaam karne ke liye jab saalha saal ghar aur watan se door rehta hai to koi nahin kehta yeh taarak ul duniya hai. Kisi ne yeh nahin kaha keh raahib hai.

            Saalik khaanqah main reh kar apni baatini kefiyaat ka mushahidah karta hai. Rasool Allah Sal’lallaho Al’lehi Wa’Aalehi Wa’sal’lam ki ziyarat se musharaf hota hai. Allah ka Irfan haasil karta hai. Bila silah o sataaish  Allah ki makhlooq ki khidmat karne ke liye khud ko ahel banata hai. Allah ka dost ban kar khof aur gham se nijaat haasil kar leta hai. To isse raahib aur duniya be’zaar ke alqaab se nawaza jata hai.

            Tasawwuf mazhab ki rooh hai aur islam ke asoolo’n par is ki

Tadween hui hai. Islam main rehba’niyat nahin hai. Doosre aloom ki tarah ruhaani taalib Ilm shab o roz mehnat kar ke , waqt laga kar yeh Ilm seekhta hai aur jab Ilm ki takmeel ho jati hai to gosha nasheeni ya hostal ki rehaaish tark kar deta hai aur duniya ke saare kaam pure karta hai. Saalkeen ke oopar yeh ilzaam hai keh wo taarak ul duniya hote hain. Kiya ham Lahore main maqeem Hazrat  data ganj bakhsh (R.A) aur multan main majood Hazrat  bahoulddin zikriya (R.A) ko taarak ul duniya kahe sakte hain.

            Daata Saahib (R.A) ka mazaar marja khalaaiq hai jahan hazaaro’n insaan rozanah khana khaate hain. Kiya ham is da’wat e aam ko tarak e duniya ka naam de sakte hain.

Mazaaheb e Aalam Aur Tasawwuf:

            Tasawwuf ki ibtda kis tarah hui aur tasawwuf ki shuru’aat kahan se hui. Is ke baare main ta’reekh main jo kuch biyaan hua hai woh aik mumah hai.

            Bataya jaata hai keh tasawwuf sab se pehle faars main namudaar hua. Jab zar tashi aqaaid duniya main phel gaye aur sham aur misar se yunaan main aur wahan se chain aur Hindustan main daakhil hue to in aaqaaid ke saath saath jo rawayaat awaam tak ponchein in ko tasawwuf ka naam de diya gaya.

            (Islamic Encyclopedia)

Yu’naani Tasawwuf:

           Yu’naan main sufiyana tasawwuf ka aagaaz aik diyo malaai shakhs “Armenus” se hua. Is waqt magarbi asia main samami ifkaar aur zartashi aqaaid phele hue the. Jinho’n ne raftah raftah

Amoomoi rasumaat ki surat ikhtiyaar kar li. Falsafiyana afkaar ne aqilat pasand zehno’n ko in rasumaat se bad’guman kar diya.

            Unho’n ne aik taraf to kher o shar ki paaidaari ki talaash shuru kar di aur doosri taraf shar se mehfooz rehne ke tareeqo’n ko talaash kiya. Is ma’hol main Armenus ke baatini nazariya ne janam liya. Is ne “ zehad o atqa” ko buniyaad qaraar de kar zaati tajurba aur in ki fikri tojihaat ki ashaa’t shuru kar di. Ta’reekh main pehli baar Armenus ne khanqaahiein ta’meer ken. Is ne yeh aqeedah pesh kiya. Agar rooh jisam ki bandisho’n aur maadi hadood se aa’zaad ho jaye to is ki quwato’n main be’had azaafah hoga. Maadi jisam ki bandisho’n se azzadi ke liye jo tareeqe wazah kiye gaye.

            Iss main duniya se door ho kar riya’zat o mujahidey shaamil the. Is tsawur se rehba’niyat ka aagaaz hua. Lekin is ka ki musbat natijah muratab nahin hua.

            Yu’naan ke baad iskandariya main fisa gorsi falsafah qaaim hua. Jis main bataya gaya keh “ Khuda, rooh aur jisam” teen mukhtalif cheezein hain. Khuda ne rooh ko jo kher mutaliq thi, jisam main muqaid kar diya hai. Chuna’che jismaani jazbaat aur khuawishaat par qaabu paana hi rooh ki me’raaj hai aur is me’raaj ke hasool ke liye makhsoos rasumaat ka riwaaj diya gaya.

Feesa Goras ke baa’d yu’naan ka bara falsafi falatiyunas tha. Is ke nazdeek khuda har shey se buland aur ma’wara hai. Woh kehta hai aalam do hain. Aik mehsoosaat ka aalam aur dusra ma’qulaat ka aalam. Rooh mehsoosaat ke aalam se ta’luq rakhti hai. ( Islamic Encyclopedia)

Ya’hoodi Tasawwuf:

            Ya’hoodiyo’n ke yehan zaahiri rasoom ki pabandi par zor diya gaya hai. Yu’naani asraat ke tehat ya’hoodi mazab main jis tasawwuf ne janam liya. Is ka behtareen numaindah hakeem felu hai. Hakeem felu ne mazhab aur falsafah main tatbeeq peda karne ki koshish ki.

            Ya’hoodi tasawwuf main khuda ke do wajood milte hain. Aik khudaye khaaliq aur dusra khudaaye matlaq. In ke nazdeek turaat ka khuda, khudaye khaaliq hai. Lekin haqeeqi khuda aik alehdah hasti hai jo insaano’n ki aqal se ma’wara hai. Khudaye khaaliq ko unho’n ne haqeeqi khuda ke mushahidey ka waseelah qaraar diya hai. ( Islamic Encyclopedia)

Eysaai Tasawwuf:

            Eysaai tasawwuf ki buniyaadein baabali aur misri ki peda’kardah hain. Sufiaa ke nazdeek kainaat ke tam’maam wa’qi’aat na to qawaaneen fitrat aur insaani iradah se zaahir hote hain. Bal’keh tam’maam wa’qi’aat diyo’taao’n ke feslah ka natijah hain. Yeh diyo malaai faisle baatini asraar samjhe jaate hain.

Hindumat Aur Tasawwuf:

            Wed ke ashlok aur bhagot geeta ki ebaraten parh kar ger janibadaar aadimi is natijah par pohnchta hai keh wedanat toheedi aqeedah  par qaaim hai. Jis tarah dusrey peghambro’n ne toheed o rasaalat ka parchaar kiya hai. Isi tarah in dono kitaabo’n main bhi wazeh tor par toheed ka peghaam mojood hai. Kirashan ji ne jo kuch faramaya is ka mafhoom bhi yeh hai keh zameen par

Se shar aur fasaad ko khatam kiya jaye aur kher ko phela diya jaye. Insaan ka khaaliq se aik rishta hai aur woh rishta yeh hai keh

Insaan majboor hai. Allah ta’lah ki kifalat main rehne ke liye. Khaaliq aur makhlooq ki sifaat judagaanah hain.

            Rooh se doori shar aur fasaad ko janam deti hai. Aur rooh se qurbat insaan ki quwat main aise izaafe karti hai jis se insaan aalam baala ki ser karta hai aur riyazat o mushaqat ke natijah main khaaliq arz o sama se muta’rif ho jata hai. Har Insaan kam o besh jismaani silahiyato’n se waqif hai lekin woh yeh nahin jaanta keh insaani silaahiyat rooh ke taa’be hai. Jab tak koi insaan rooh ki fazaliyat se waqif nahin hota is waqt tak woh faani aur saraand ke jism main muqaid rehta hai. Dusre mazahab ki tarah hindu mazhab ke daanish’waro’n ne bhi apni apni maslihato’n ke teht mazhab ki tashreeh ki aur mazhab main aisi rasumaat daakhil kar din. Jin ka ta’luq ruhaani wazaaif se nahin hai. In maslihato’n main aik maslihat Aawagon ki bhi hai. Isi Aawagon ki wajah se haloool o Irtehaad ki istilahaat wajood main aayin. Hindu mazhab ke sahi bujaari aur sache raaste par qaaim rehne waale buzurgo’n ne mazhabi daanish’waro’n ki bohat saari maslihato’n ke saamne deewaren khari kin lekin awaam ke azhaan in ka saath nahin de sake. Natijah main hindu mazhab main bu’tt parasti ka ansar gaalib aa gaya. Bu’tt parasti ke arooj ki aik bari wajah diyo malaai kahaniya’n bhi hain. Jo diyo diyotaao’n se mansoob kar ke awaam ke zehno’n main raasakh ki gayi hain. Lekin ab bhi hindu mazhab ke sache peer o kaar mohad hain aur toheed pa emaan rakhte hain. Hindu mohad Hazraat o Khawateen Hazrat Nooh aleh Aslaam ki ta’leemaat par kaar’band hain.

h se doori shar aur fasaad ko janam deti hai. Aur rooh se qurbat insaan ki quwat main aise izaafe karti hai jis se insaan aalam baala ki ser karta hai aur riyazat o mushaqat ke natijah main khaaliq arz o sama se muta’rif ho jata hai.

            Har Insaan kam o besh jismaani silahiyato’n se waqif hai lekin woh yeh nahin jaanta keh insaani silaahiyat rooh ke taa’be hai. Jab tak koi insaan rooh ki fazaliyat se waqif nahin hota is waqt tak woh faani aur saraand ke jism main muqaid rehta hai.

            Dusre mazahab ki tarah hindu mazhab ke daanish’waro’n ne bhi apni apni maslihato’n ke teht mazhab ki tashreeh ki aur mazhab main aisi rasumaat daakhil kar din. Jin ka ta’luq ruhaani wazaaif se nahin hai. In maslihato’n main aik maslihat Aawagon ki bhi hai. Isi Aawagon ki wajah se haloool o Irtehaad ki istilahaat wajood main aayin. Hindu mazhab ke sahi bujaari aur sache raaste par qaaim rehne waale buzurgo’n ne mazhabi daanish’waro’n ki bohat saari maslihato’n ke saamne deewaren khari kin lekin awaam ke azhaan in ka saath nahin de sake. Natijah main hindu mazhab main bu’tt parasti ka ansar gaalib aa gaya. Bu’tt parasti ke arooj ki aik bari wajah diyo malaai kahaniya’n bhi hain. Jo diyo diyotaao’n se mansoob kar ke awaam ke zehno’n main raasakh ki gayi hain. Lekin ab bhi hindu mazhab ke sache peer o kaar mohad hain aur toheed pa emaan rakhte hain. Hindu mohad Hazraat o Khawateen Hazrat  Nooh aleh Aslaam ki ta’leemaat par kaar’band hain.

Tasawwuf Aur Science:

            Roies aik jagah likhta hai. Sab se ziayadah behtareen insaan jo tajurbah ki buniyaad par safar karta hai woh sufi hai. Woh apne tajurbaat aur waar’daat ko har qisam ke khaarji miyaar par parakhta hai. Is ki intihaai koshish yeh hoti hai woh khaalis haqeeqat tak pohnch jaye. Aur is haqeeqat ko aam Ilmi zuban main biyaan kar sake. Ya’ni isse biyaan karne main istdalaal aur mushahidey ki quwat haasil ho. Science bhi yehi kehti hai keh koi baat is waqt qaabil e qabool hai jab tak is ke peechey daleel ho aur woh baat mushahidey main aa jaaye. Is ka matlab yeh hua keh falsafa, tasawwuf aur science ka tareeqah istidlaal aik hai. Ab science kay eh farz hai keh woh sufiayanah waardaat ka khoj lagaaye. Aur in tam’maam mushahidaat ko sceincy daleel ke sath pesh kare. Jo Aaj tak shakhshi aur zaati mushahidey mein mehdood samjhi jati hai.

            Willium Jems ke nazdeek har matsofaanah waardaat aur tajurbah na’qaabil e biyaan hota hai. Is tajurbah main sufi jin waardaat se guzarta hai woh asse mehsoos to karta hai aur alfaaz main biyaan karne ki koshish bhi karta hai lekin choon’keh is ka ta’luq mehsoosaati duniya se nahin hota is liye woh isse maadi libaas nahin pehna sakta. Gor karne se Ilm haasil hota hai keh sirf matsoofanah waardaat hi nahin har jazbaati tajurbah bhi zaati hota hai. Chuna’cheh har jazbaati tajurbah dusrey tak muntaqal nahin ho sakta maslan mohabbat ke jazbaat ke barey main kisi dusrey ko samjhana muhaal hai.

            Ishq kisi istdalaal ka muhtaaj nahin hai aur ba’tor e ta’jurbaat aur waardaat aik zaati kefiyat hai jis main koi dusra shamil nahin hota.