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Tasawwur Sheikh

Sawal   : tasawuf mein tasawwur Sheikh ko barri ahmiyat hai kya aap is silsila mein kuch batana pasand karen ge ke Rohani seekhnay ke liye tasawwur Sheikh kyun zurori hai kya rohaniyat tasawwur Sheikh ke muraqba ke baghair haasil nahi ho sakti.


Jawab  : ensaan ka zehan aur tarz fikar mahol se bantaa hai jis qisam ka mahol hota hai is hi tarz ke nuqoosh dar o bast ya kam o besh zehan mein naqsh ho jatay hain. Jis hadd taq yeh nuqoosh gehray ya halkay hotay hain isi munasbat se insani zindagi mein tarz fikar yaqeen ban jati hai.
Agar koi bacha aisay mahol mein parwarish paata hai. Jahan walidain aur is ke ird gird mahol ke log zehni paicheedgi, bddyanti aur tamam aisay aamaal ke aadi hon jo dosaron ke liye na qabil qubool aur napasandeedah hain. To bacha laazmi tor par wohi tarz qubool kar laita hai isi terhan agar kisi bacha ka mahol pakeeza hai to woh pakeeza nafs ho ga. Aam mushahida yeh hai ke bacha wohi zabaan seekhta hai jo maa baap boltay hain. Wohi aadaat o atwaar ikhtiyar karta hai jo is ke walidain se virsa mein usay muntaqil hotay hain. Bacha ka zehan aadha walidain ka virsa hota hai aur aadha mahol ke zair assar bantaa hai. Yeh misaal sirf bachon ke liye makhsoos nahi. Afraad aur qomon par bhi yahi qanoon nafiz hai. Ibtidaye afrnish se ta edam jo kuch ho chuka hai. Ho raha hai ya aindah ho ga woh sab ka sab noo insani ka virsa hai aur yahi virsa qomon aur afraad mein muntaqil ho raha hai aur hota rahay ga.

Qanoon : bacha jab peda hota hai to shaori aitbaar se bilkul gora hota hai lekin is ke andar shaoor ki daagh bail par chuki hoti hai. Shaoor ki yeh daagh bail maa baap ke shaoor se banti hai yani maa ka shaoor ( + ) baap ka shaoor ( = ) bachay ka shaoor, yahi shaoor batadreej zindagi ke taqazoon aur halaat ke radd o badal ke sath zarb hota rehta hai.


1. Bacha ka shaoor ( + ) mahol ka virsa ( = ) fard ka shaoor
2. Tareekhi halaat o waqeat ka shaoor ( + ) islaaf ka shaoor ( = ) qoum ka shaoor
3. Tareekhi halaat o waqeat ka shaoor ( + ) aadam ka shaoor ( = ) islaaf ka shaoor


batana yeh maqsood hai ke hamaray shaoor mein aadam ka shaoor shaamil hai aur yeh jama Dur jama ho kar irtiqai shakal o soorat ikhtiyar kar raha hai. Do cheeze jab aik dosray mein baahum dagar mil kar jazb ho jati hain to nateejay mein teesri cheez wujood mein aa jati hai. Jaisay pani mein shukar milaane se sharbat ban jata hai. Pani mein itni hararat shaamil kar di jaye jo aag ke qareeb tareen ho to pani ki wohi sifaat ho jayen gi jo aag ki hoti hain aur agar pani mein itni sardi shaamil kar di jaye jo barf ki hai to pani ki wohi khususiyaat ho jayen gi jo barf ki hoti hain. Isi terhan jab maa aur baap ka shaoor aik dosray mein jazb hota hai to nateeja mein teesra shaoor wujood mein aata hai jis ko hum bacha kehte hain. Abhi hum ne insani irtiqa ka tazkara kya hai. Yeh irtiqa shaori hawaas par qaim hai is irtiqa mein har aan aur har lamha tabdeeli ho rahi hai baalfaz deegar yun kaha ja sakta hai ke aan aur lamhaat ki tabdeeli ka naam irtiqa hai. Fitrat mein koi tabdeeli waqay nahi hoti. Albata jibillat tabdeel hoti rehti hai. Bacha jab peda hota hai to is ke andar fitrat aur jibillat dono cheeze hoti hain. Bacha ke oopar jibillat ke muqablay mein fitrat ka ghalba hota hai jaisay jaisay walidain ke shaoor ka haasil shaoor, mahol ke shaoor se zarb hota hai. Asal shaoor mein izafah hota rehta hai aur jaisay jaisay zamana guzarta hai bacha ke oopar jibillat ghalib aa jati hai aur jab aisa hota hai to jibillat ka ghalba fitrat ke liye parda ban jata hai aur jon jon yeh parda dabeez hota hai aadmi fitrat se daur hota chala jata hai. Quran pak mein jin anbiaye aleh salat valslam ka tazkara Allah taala ne farmaya hai is par mamooli samajh boojh ka aadmi bhi ghhor kere to yeh baat samnay aa jati hai ke un paighambran karaam ka silsila aik hi khandan se wabsta hai ( tazkara un payghambaroon ka ho raha hai jin ka tazkara quran pak mein kari Dur kari kya gaya hai ) quran pak ke irshad ke mutabiq arab ki sarzamen par jitne paighambar maboos hue woh sab hazrat ibrahim ki aulaad hain. Allah taala ne aik qanoon bana diya hai. Is liye qudrat is qanoon par amal daraamad karne ki paband hai.

Allah taala ke irshad ke mutabiq zameen ke har hissay mein paighambar maboos hue hain. Rivayet yeh bayan ki jati hai ke aik laakh chobees hazaar paighambar maboos hue. Lekin sarzamen arab par jo paighambar maboos hue aur jin ka tazkara quran mein kya gaya hai woh sab hazrat ibrahim ki aulaad hain. Is baat ko is terhan bhi bayan kya ja sakta hai ke hazrat ibrahim ki tarz fikar un ki aulaad ko hoti rahi. Hum yeh baat wazeh kar chuke hain ke insani irtiqa musalsal aur mutawatar shaoor ki muntaqili ka naam hai aik zay manh tha ke log gharon mein rehtay they. Phir log pathar ke zamane mein aa gay aur zaroriat zindagi ka samaan doosri dhaton mein muntaqil hota chala gaya.

Ali haza al-qayas noo insani isi virsa par chal rahi hai jo is ko aadam se muntaqil hua hai. Aadam ne nafarmani ki, aulaad ko nafarmani ka virsa bhi muntaqil ho gaya. Aadam ne ijaz o inkisar ke sath Afoo o dar guzar ki darkhwast ki. Yeh tarz fikar bhi aadam ki aulaad mein muntaqil ho gayi. Un tamam baton ka haasil yeh hai ke aadam ki aulaad ko wohi virsa milta hai jis mahol mein woh parwarish paata hai. Tarz fikar do hain. Aik tarz fikar bande ko apne khaaliq se daur karti aur doosri tarz fikar bande ko khaaliq se qareeb karti hai. Hum jab kisi aisay inaam Yafta shakhs se qurbat haasil karte hain jis ko woh tarz fikar haasil hai. Jo khaaliq se qareeb karti hai to qanoon qudrat ke mutabiq hamaray andar wohi tarz fikar kaam karne lagti hai aur hum jis hadd taq is inaam Yafta shakhs se qareeb ho jatay hain itna hi hum is ki tarz fikar se aashna ho jatay hain. Aur intahaa yeh hai ke dono ki tarz fikar aik ban jati hai.

Looh mehfooz ke qanoon ke mutabiq dekhnay ki tarzein do hain. Aik dekhna barah e raast hota hai aur aik dekhna bil wasita, barah e raast dekhnay se Mansha yeh hai ke jo cheez barah e raast dekhi ja rahi hai woh kisi medium ke baghair dekhi ja rahi hai. Bil wasita dekhnay ka matlab yeh hai ke jo cheez hamaray samnay hai woh hum kisi parday mein, kisi zareya se ya kisi wastay se dekh rahay hain.

Ab hum nazar ke is qanoon ko doosri terhan bayan karte hain. Kaayenaat mein jo kuch hai jo kuch tha jo kuch ho raha hai. Ya aindah honay wala hai woh sab ka sab looh mehfooz par naqsh hai. Is ka matlab yeh hua ke ensaan bazat khud aur insani tamam hawaas bhi looh mehfooz par naqsh hain. Looh mehfooz par naqsh hona yeh hai ke ensaan aur insani takazay jis terhan looh mehfooz par naqsh hain is mein un taqazoon ki kuhna mojood hai. Kuhna yani aisi bunyaad jis mein choo chura nifi asbat aur ainch paich nahi hai bas jo kuch hai woh hai. Looh mehfooz par agar bhook pyaas ke hawaas mojood hain to sirf bhook o pyaas ke hawaas mojood hain. Jab yeh hawaas looh mehfooz se nuzool kar ke looh doyam mein atay hain to un mein manviat peda ho jati hai. Yani pyaas pani se bujhti hai aur bhook ka madawa ghiza se hota hai waghera waghera. Barah e raast nazar ke qanoon mein sirf bhook pyaas ka taqaza aata hai. Yeh nahi hota ke bhook pyaas ke takazay poooray kiye jayen.
Bhook aur pyaas ko kis terhan rafa kya jaye, yeh bil wasita nazar ke qanoon mein aata hai yani aik ittila hai aur jab taq woh mehez aik ittila hai, yeh barah e raast tarz fikar hai aur jab is ittila mein ma-ani shaamil kar liye jatay hain to yeh bil wasita tarz fikar ban jati hai. Is ki misaal bohat saada aur aasaan hai.

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Roohani Daak (1)

KHWAJA SHAMS-UD-DEEN AZEEMI