Sadqa

Jo sadqa ferz ho usko alaaaniya dena afzal hai. aur jo sadqa ferz ke maasiwa ho,uska akhfa zyada behter hai.

Nawafil ko chupa kar karna awla hai. yaane chupa kar nekiyaan karne se admi ke nafs_o-akhlakh ki musalsal islaah hoti chali jaati hai. uske ausaaf_e_hameeda khoob nashonuma paate hain.uski buri sifaath rafta rafta hut jaati hain aur yehi cheez usko Allah Taala ke haan itna maqbul bana deti hai ke jo thode bahut gunaah uske naama_e_aamaal may hote hain unhen uski khubiyon per nazar karte huye Allah Taala muaf ferma deta hai.

Ahal_e_ imaan ki akhlakhi-o-ruhaani tarbiyet ke zariye khalkh-e-khuda ko faham ki raahen sujhaii gayeen.

Akhlakhi-o-roohani haisiyet se dekhiye tou ye baat bilkul wazah hai ke sood darasal khudgharzi, bakhal, tangdili aur sangdili jaisi siffat ka natija hai aur vo unhi siffat ko insaan may nashonuma bhi deta hai. unke bar-aks sadqaath natija hain faiyaazi, humderdi, ferakhdili aur aalazarfi jaisi siffath ka aur sadqaath per amal karte rehne se yehi siffath insaan ke andar parwarish paati hain.

Allah ki sunnat yehi rahi hai ke jisne bhi haq-o-sadaaqat ki pairwi ka azam kiya hai usey sakht azmaishon aur fitnon se do chaar hona pada hai aur jub azmaishen pesh aayen tou moin ka kaam yehi hai ke poorey istaqlaal se unka moqabla kare.laikin baharhaal momin ko Allah se yehi dua karni chahiye ke vo uske liye haqparasti ki raah ko asaan kare.

Is duniya mayinsaan ki ki azmaish sari is baat ki hai ke vo haqeeqat ko dekhe baghair manta hai ya nahi.aur maanne ke baad itni akhlakhi taaqat hai ya nahi ke nafermaani ka ekhtiyaar rakhne ke bawajud fermabardari ekhtiyar kare.

Imaan lane aur ita-at may sar jhuka dene ki saari qadr-o-qeemat usi waqt tak hai jub tak haqeeqat tumhaare hawaas se poshida hai aur tum mahaz dalil se usey tasleem karke apni danishmandi ka aur mahaz fahmaish se uski pairwi-o-itaa-at karke apni akhlaki taaqat ka sabut dete ho.

Hosakta hai ek cheez tumhen nagawar ho aur wahi tumhaare liye behter ho, hosakta hai ek cheez tumhen pasand ho aur wahi tumhare liye buri ho. Allah jaanta hai tum nahi jaante.

Tauba

"Tauba "ke asli maani ruju karne aur palatne ke hain. Bande ki taraf se tauba ke ye maani hain ke vo sarkashi se baaz agaya,tareeqa-e-bandgi ki taraf palat aaya aur khuda ki taraf se tauba qabul karne ke ye maani hain ke vo apne shermsaar ghulaam ki taraf rahmath ke saath mutawajah hogaya, phir se nazar-e-inaayet uski taraf maayel hogaii..

Allah ka fazal aur uski rahmath,uski hikmat ke saath humrishta hai. vo saza us qusur per deta hai jo baghiyaana jasarath ke saath kiya jaaye aur jiske peeche shermsaari ki bajaaye mazeed ertekaab-e-jurm ki khahish maujud ho.

Zameen Adam ke liye darulazab nahi thi aur vo yehan saza ke liye nahi utaare gaye. Bulke unhen zameen ki khilafat ke liye hi paida kiya gaya tha. Junnat unki asli jaaye moqam nahi thi. Wahaan se niklne ka hukum unki saza na thi. Asal tajveez tou zameen per utaarne kit hi. Albatta us se pehle unko imtihaan ki gharz se junnat may rakha gaya tha.

Zameen yaane apni jaa-e taqarur per khalifa ki haisiyet se bheje jaane se pehle Adam aur Hava ko imtihaan ki gharz se junnat may rakha gaya tha take unke rehjanaath ki azmaaish hojaaye . us azmaish ke liye ek darakht ko chun liya gaya aur hukum diya gaya ke uske paas bhi na phatakna aur uska anjaam bhi bata diya gaya ke aisa karoge tou hamaari nigaah may zaalim qaraar paaoge. Ye is baat ki azmaish thi ke ye shaitaan ki targhibaath ke muqable may kis had tak hukum ki pairwi per qaayem rehte hain. Is maqsad ke liye kisi ek cheez ka muntakhab karlena kaafi tha.

Is imtihaan ke liye junnat ka moqam sab se zyada mauzun tha. Darasal usey imtihaan-gaah banana ka maqsad ye haqeeqat insaan ke zehan-nasheen karna tha ke tumhaare liye tumhaare martaba-e-insaaniyet ke lihaaz se junnat hi laayeq-o-munasib moqam hai, laikin shaitaani targhibaath ke moqable may agar tum Allah ki fermanberdaari ke raaste se munhareef hojaaoge tou jis tarha intida may junnat se mahroom kiye gaye they usi tarha aakhir may bhi mehroom hi rahoge. Apne us moqaam-e-laayq ki, apni us firdos-e-gumgashta ki bazyaft tum sirf is tarha karsakte ho ke apne us dushman ka kamyaabi se moqabla karo,jo tumhen fermanbardari ke raaste se hataane ki koshish karta hai.

Adam ko jub apne qusur ka ehsaas hua aur unhon ne nafermaani se phir fermanbardari ki taraf ruju karna chaha aur unke dil may ye khahish paida hui ke apne rab se apni khata maaf karaayen tou unhen vo alfaaz nahi milte they jinke saath vo khata-bakhshi ke liye dua karsakte. Allah ne unke haal per raham fermaya aur vo alfaaz unko bataa diye.

Farishton Ke Faraayez

Zameen aur is se talluq rakhne waale tabqa-e-kaainaath may jis qadar farishte maamur hain un sab ko insaan ke liye mutee-o-masakhar hojaane ka hukum diya gaya. Chunke is ilaaqe may Allah ke hukum se insaan ko Khalifa banaya jaraha tha, isliye fermaan jari hua ke “ sahi ya ghalath jis kaam may bhi insaan apne ekhtiyarath ko, jo hum usey atta kar rahe hain, estemaal karna chahe ar hum apni masheyet ke tahat usey aisa kar lene ka mauqa den tou ye tumhara ferz hai ke tum may se jis jis ke daayere-e-amal se vo kaam mutalaq ho ,vo apne daayere ki had tak us ka saath de. Vo chori karna chahe,ya Namaaz padhne ka irada kare, neki karna chahe ya badi ke ertekaab ke liye jaaye, dono suraton may jub tak hum usey uski pasand ke mutabiq amal karne ka azan de rahe hain ,tumhen uski saazgaari karni hogi”.

Misaal ke taur per isko yon samjhiye ke ek fermanrawa jub kisi shakhs ko apne mulk ke kisi subey ya zille ka haakim muqarar karta hai tou us ilaakhe may hukumat ke jis qadar kaarinde hote hain un sab ka ferz hota hai ke uski etaa-at Karen aur jub tak fermanrawa ka mansha ye hai ke usey apne ekhtiyaaraath ke istemaal ka mauqa de, us waqt tak uska saath dete rahen..qata nazar iske ke vo sahi kaam may in ekhtiyaraath ko istemaal kar raha hai ya ghalath kaam may..Albatta jis kaam ke baare may fermanrawa ke ishaara hojaaye ke usey na karne diya jaaye ,tou wahin un haakim saaheb ka eqtedar khatam hojaata hai aur unhen mehsus hone lagta hai ke saare ilaaqe ke ahalkaaron ne goya hadtaal kardi hai. Hatta ke jis waqt fermanrawa ki taraf se un haakim saaheb ki mazuli aur giraftaari ka hukum hota hai, tou wahi mattehath-o-khuddam jo kal tak unke ishaaron per herkat kar rahe they,unke haathon may hathkadiyan daal kar unhen kashan kashaan “darul-fasqeen “ ki taraf le jaate hain.

Maruuf

"Maruuf" ka lafz Quran may ba-kasrath estemaal hua hai. is se murad vo sahi tareekh-e kar hai jis se bil-amum insaan waqif hote hain. jiske mutaluq her vo shaks jiska koii zaati mufad kisi khaas pehlu se wabasta na ho, bol uthey ke be-shak haq aur insaaf yehi hai. aur yehi munasib tareeq-e-amal hai. riwaj-e-aam ( common law ) ko bhi islaami istlaah may "urf" aur " maruuf " se taabir kiya jaata hai aur vo aise tamaam mamlaath may motabar hai jinke baare may shariyat ne koii khaa qayeda moqarar na kiya ho.

Arabi zuban may " deen " ke maani ita-at ( bandgi ) ke hain aur istalahan is se murad vo nizaam-e-zindgi hai jo kisi ko bala-tar maan kar uske ahkaam-o-qwaneen ki pairwi may ekhtiyaar kiye jaayen.

Is duniya may insaan ki azmaish saari sirf is baat ki hai ke vo haqeeqat ko dekhe baghair maanta hai ya nahi. aur manne ke baad itni akhlakhi taaqat hai ya nahi ke nafermaani ka ekhtiyaar rakhne ke bawajud fermanbardari ekhtiyaar kare.

Imaan laane aur itaa-at qabul karne ki muhallat bas us waqt tak hai ke jub tak perda khushaii ki vo saa-at nahi aati. jub vo saa-at ( ghadi )aagai tou phir na muhalat hai na azmaish, bulke vo faisley ka waqt hai.

Ho sakta hai ek cheez tumhen nagawar ho aur wahi tumhaare liye behter ho, hosakta hai ek cheez tumhen pasand ho aur wahi tumharey liye buri ho, Allah jaanta hai tum nahi jaante.

Hikmat-e-Rumi

Hikmat-e-Rumi

Jis shaks ko Noor-e-Haq haasil hogaya, budhapa uske liye nuqsande nahi hai.

Haq-e-Taala ki atta ke liye qabiliyet zaruri nahi hai.kyonki jub atta hoti hai ,tou qabiliyet khud bakhud paida hojaati hai.

Insaan rizaq ka utna aashiq nahi hai jitna rizaq insaan ka ashiq hai.

Bazahar duniya may insaan bhut nazar aate hain, laikin darhaqeeqat insaan bahut kamyaab ( kum dastyaab) hain.

Maulana Rumi

Haqeeqat-e-Raza

Haqeeqat-e-Raza

Tasleem ki nazar se karismhe raza ke dekh

Begangi-e-dost ko duniya bana ke dekh

Raza do tarha per hoti hai.

1) Allah ka bande se raazi hona

2) bande ka Allah se raazi hona

Raza-e-khudavandi ka matlab ye hai ke Allah jal shana’ bande ki sawab.niyamat aur karamat atta fermaane ka irada karle.aur raza-e-bande ki haqeeqat ye hai ke vo ahkaam-e-khudavandi per qayam rahe aur uske fermaan baja lane ke liye sar tasleem karne ka khugar hojaaye.pas raza-e-khudavandi ko raza-e-bande per taqadam haasil hai.

Yaane jub tak uski tayeed-o-taufiq haasil na ho banda uske hukum ki taamil nahin kar sakta aur uski fermabardari per mustad nahi ho sakta. Kyonke raza-e-banda laazmi taur per raza-e-ilahi se wabasta hai.

Raza bande ko ghumon se chutkara dilaati hai maur ghaflath ke chungal se uski rihaii ka baayes hoti hai.

Ghair ka khayaal dil se nikaal deti hai aur musibaton ki qaid se usey azaad kara deti hai. kyonke raza ki siffat hi rihai dilaana hai..

“Jub banda qaza-e-haq per raazi hojata hai tou ye azkhud is baat ki alamat hoti hai ke Allah taala us bande se raazi hai.” kyonke bande ko raazi ba raza hone ki taufiq khud Allah taala deta hai aur jisey vo taufiq de tou saaf zaher hai ke vo raazi hai tabhi usey taufiq atta fermaii. Razi-ba-qaza hone waale ki mazeed koii tamanna nahi hoti.

hamaare dil se mitega na daagh-e-shauq-e-sajud

jabeen rahe na rahe, astaan rahe na rahe