Namaaz Aur Dua

Namaaz
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Namaaz ruhaani taraqiyaat ka zariya hai. Kalaam-e-ilaahi hai,

“Aqeemas salaata li zikri “ yaane meri yaad ko taaza rakhne ke liye Namaaz qaayem Karen.

Her qaum may koi na koi tareeq khudataala ki ibadat ka mukharar hai magar zaruri nahi ke us tareeq may koi maquliyat aur hikmat bhi ho, laikin islaami tareeq-e-ibadat yaane Namaaz ke tamaam afaal-o-herkaath ba-gharz, bafayeda aur baweqaar hain. Aur isme padhe jaane waale tamaam aqwaal baamaane aur puraz muaref hain. Is taraha Namaz may vo tareeq-o-tazeem ekhtiyaar kiye gaye hain jo mokhtalif aqwaam may izhaar-e-adab ke liye istemaal hote hain. Eraani qaum may haath chod kar seedha khada hojana izhaar=-e-adab ki alamat tha, yahud aur baaz dusri aqwaam may jhukna izhaar-e-aqeedat ki alamat tha. Aur Hindustan aur Afreqa may sajde ke taur per gir jaana izhaar-e-adab ka tareqa samjha gaya. Europian aqwaam may ghuntne ke ba baith jaana izhaar-e-adab ka tareeqa samjha gaya.

Gharz her qaum may izhaar-e-aqedat ki koi na koi alaamat mehsus-o-mashud hai.Namaaz may in tamaam Aadab ko jamaa kar diya gaya hai. Is ka ek fayeda ye hai ke jub kisi mazhab ka koi shaks Musalmaan hoga aur Namaaz may apne qaumi ashaar dekhega aur isme izhaar-e-adab ke liye apna makhsus-o-Maanus tareeq ekhtiyaar karega tou usey kamaal luzzat mehsus hogi. Gharz job hi qaum islaam may daakhil hoti hai vo Namaz may apne haan ke manus tareeq-e-adab-o-taazeem ko dekh kar apni rooh isme badaraja-e-awla paati hai.

Dekho ye kitni badi khoobi hai jo islaam may paai jaati hai. Baaqi qaumon ki ibadaton may ye cheez itne lateef tareeq per nazar nahi aati aur ye is wajah se hai ke islaam ek Aalamgir Deen hai aur saari duniya ne isme shamil hona hai.

Namaz ki ferziyet is wajah se nahi ke Allah Taala ko iski zarurat aur ehtiyaaj hai, bulke bandon ke fayed eke liye hi ferz ki gaii hai.

Dua
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Namaz ke zariye islaam ne Dua ka raasta khola hai. Dua Namaz ka aham hissa hai, kyonke Dua hi ke zariye duniya ki kul hikmaten zaahir hoti hain..Dua dar haqeeqat talaash-e-tadabeer ka naam hai.


Dua aur tadbeer insaani tabiyet ke do tibbi taqaze hain.insaani tabaa kisi musibat ke waqt jis tarha tadabeer aur ilaaj ki taraf masghul hoti hain,usi tarha tibii josh se dua,sadqa aur khairaath ki taraf jhuk jaati hain. Dua se asal matlab tadbeer ka paajaana, itminan aur haqeeqi khush-haali ka haasil karna hai. Aur jo shaks rooh ki sachai se Dua karta hai mumkin nahi ke haqeeqi taur per namurad rah sake. Albata Allahtaala jaanta hai k eek dua karne waale shaks ki haqeeqi khush-haali kis amar may hai. Ye chez Allahtaala ke haath may hai, jis pairaaye may chahe inayet fermaye.

Agar hum khatakar bache ki tarha jo apni Maa se saanp ya aag ka tukda maangta hai, apni dua aur talab may ghalathi per hon tou khudataala vo cheez jo hamare liye behter ho atta karta hai.aur agar hum apne maqsad ki talab may ghalathi per nah on tou wahi maqsad bar aata hai. Aur donon suraton may hamare imaan ko bhi vo taraqi deta hai.jub khudatala ka irada kisi baat ke karne ka hota hai tou sunnat-e-Allah ye haike uska koi mukhlis banda iztarab aur karb aur qalq ke saath dua karne may masghul hojata hai aur apni tamamtar tawajah us amar ke hojane ke liye karta hai. Tab us mard-e-faani ki duayen faiz-e-ilaahi ko aasmaan se khenchti hain aur khudataala aise naye asbaab paida kardeta hai jin se kaam ban jaata hai.aisi dua karne waalon ke liye aasmaan zameen ke nazdeek aajaata hai aur dua qabul hokar mushkil-kushai ke liye naye asbaab paida kiye jaate hain.aur inka ilm pesh-az-waqt diya jaata hai aur kam-az-kum ye ke mekh-e-aahni ki tarha maqbuliyet-e-dua ka yaqeen ghaib se dil may baith jaata hai.

Sach ye hai ke agar dua na hoti tou koi insaan khuda-shanasi ke baare may haqul-yaqeen tak na pahunch sakta. Her ek yaqeen ka bhuka aur pyaasa yaad rakhe ke is zindgi may roohaani roshni ke talib ke liye sirf dua hi ek zariya hai jo khudataala ki hasti ka yaqen bakhshta hai.her ek dua agarcha vo hamari duniavi mushkil-kushai ke liye ho, magar vo hamari imaani haalath aur irfani tarbiyet per guzar kar aati hai.yaane awal humen imaan aur irfaan may taraqi bakhashti hai aur itminaan atta karti hai. Namaaz may zikr-o-dua ki hidayet ferma kar Allahtaala ne siffat-e-ilaahiya per ghaur karne ka raasta khol diya hai.

Haqeeqi Namaaz wahi hai jis ke asraath-o-barkaath Namaaz padhne waala khud mushahida kare aur apni zaat may ek paak tabdili mehsus kare. Namaaz badiyon aur na-pasandeeda baton se rokti hai.buraion se bachne ka qila hai Namaz,khahishath-e-nafsaaniya ki muhafiz,dil ki ghaflath aur shukhi-e-nafs-e-ammara ka umda aur kargar ilaaj hai.tazkiya nafs aur islaah ahwaal ka maujab hai.Namaaz waqt ki qadr-e-qeemat ka shaoor paida karti hai. Namaz se baqayedgi aur mustadi paida hoti hai.aur insaan ki adath-o-khasayel aur uske duniyawi kaam kaaj may ek khaas khisam ka nazm aur etdaal paida hota hai. Sabr-o-isteqamat, azm-o-isteqlal aur masayeb-o-mushkilaath ke hal ki taufiq milti hai.Namaaz se inkisari-o-khaksaari, tawaza-o-burdbaari,khushu tabiyetaur huzur-e-nafs ki niyamat atta hoti hai.namaaz se baahmi tawan, ijtemaii aur qaumi zaruraton ka ehsaas taraqi karta hai.namaz se masawaat paida hoti hai.aur baahmi humderdi ka jazba badhta hai.

Kashaf-o-Namud

Hazrath Ali Hajveri rahmatullaalahi fermaate hain…jub kisi shaks ko haq ki taraf se kashaf-o-namud ho aur vo qawiul haal hone ke ilawa saaheb-e-qalam bhi ho tou Allah Taala ka fazal uske saath shaamil hojaata hai.aur vo baaten aise andaz may bayan karta chala jaata hai ke khud usey apni tahreer per tajub hone lagta hai..

Aalam ki fiza pooch mehroom-e-tamanna se

Baitha hua duniya may uth jaaye duniya se

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Khird mandi huii zanjeer warna

Guzarti khoob thi deewanapan may

Sehar qahar-e-ilaahi ka natija hai aur karamat raza-e-khudavandi ka qareena hai. Karamat ka zaahar kardena kamaal marifat hai..aur sehar ka zaahar karna kamaal kufar hai.

Khahish-e-nafs ko sachai aur sadaqat muwafiq nahi.aur vo tou musalsal inheraf ke tareeqe dhudnti rehti hai.taake usi may uljhe rehne ka mauqa muyesar aajaaye.

Zarre may dasht qatre may darya chupi rahe

Daala meri nigaah ne perda kahaan kahaan

Hazrath Ibrahim bin Ahamadul-khwas raziAllahuanahu fermaate hain,

Ilm saare ka saara do kalmon may jamaa hai.

1, ek tou ye ke jis baat ka andesha Allah Taala ne tere dil se door kardiya hai uske baare may taradudh na kar.

2,dusri ye ke jo cheez karne ki hai aur tujh per ferz kardi gaii hai usey zaaya na hone de.taake tu duniya aur aakhirat may ahal-e-taufeeq may shaamil rahe.

Murad is se ye hai ke qismat ke baare may taradud-o-pareshaani ki zarurat nahi hoti.kyonke tera takaluf-o-taradud noshta-e-qismat ko badal nahi sakta.aur amar-e-maruf ki baja-awari may taqseer nahi honi chahiye.kyonke tark-e-hukum tujhe azaab may mubtila kardega..

Ek martaba logon ne un se poocha-ajaybaat may se aapne kya dekha.

Aapne kaha ke ajayebaat tou bahetere dekhe laikin is se badh kar ajib baat nahi dekhi jo mujh se serzad huii thi.Hazrath Khizar Alhisaalam ne mujhe apni sohbat may rehne ki dawat di aur maine vo qabul nahi ki.

Logon ne kaha aapne aisa kyon kiya-kaha ke isliye nahi ke mujhe un se behter rafeeq ki talaash thi.bulke ye khayal ghalib tha ke is surat may Allah Taala ke ilawa goya unper bhi etmaad karna padega.aur yon tou phir unki sohbat mere sarma-e-tawakal ke zyaan ka baayes hogi.aur ye tou aise hi hai jaise koi nawafel ke badle ferz ko tark karde.

Meri nigahon ne jhuk jhuk kar kardiye sajde

Jahaan jahaan se taqaza-e-husn-e-yaar hua

Islaami Shariyet Aur Ibadat

Quran-e-kareem us Shariyet ki yaad taaza karta hai jo Allah Taala ne insaan ke andar mukhtalif quwaton ki surat may widiyet kar rakhi hai. Us Shariyet ke zariye insaan ke andruni qawa khususan quwat-e-shawania aur quwat-e-ghazabia ki tahzeeb-o-tadeeel hoti hai. Jiske natijey may mukhtalif akhlakh paida hote hain. Maslan, halam, esaar, sabr-o-khinaa-at, sakhawat, shuja-at, ita-at, akhlaas, sadaq, dayanat, mehnath, amal-e-saaleha ki istadad waghaira…gharz jo fitrat qudrat ne baatan may rakhi thi ,Quran ne usey yaad dilaya hai .jaise fermaya,

“ Fi kitaabin maknun “ ( jo kitaab-e-mehfuz may likha hua hai).sura-e-waqiya,aayet no.79.

Yaane sahefa-e-fitrat may jo chupi hui kitab thi aur jisko her shaks na dekh sakta tha. Usko is waahi ne sab ke saamne khol kar rakh diya hai aur uski puri puri wezahat kardi. Ye hai islaami Shariyet aur Quran-e-kareem ki amali taaleem ka tassawur jiski tashreeh-o-tafseel zindgi ke tamaam pehluvon per haavi hai.

Insaan ko isliye paida kiya gaya hai take uske zariye khaalikh-e-dojahaan ke wajud ka zahur aur uski sifaat ka namud ho, israar fitrat aur raazhaa-e-qudrat khul kar saamne aajaayen yaane insaan khudanuma wajud bane aur mazhar-e-sifaat-e-Baari ban kar takhlikh-e-kaainaat ki gharz-o-ghaayet puri kare. Isliye insaan ko abad kaha gaya hai. Kyonke ibaadat ke mane kisi ka nakhsh qabul karne ke hain. Aur insaan ko aise malkuti qawa aura ala aqdaar widiyet huye hain jinki madad se had-e-bashriyet ke andar rahte huye jahaan tak uske liye mumkin hai vo sifat-e-ilaahiya ka pura naqsha pesh karsakta hai. Aur un ko apne andar paida karne ki puri puri ahliyet rakhta hai.

Allah Taala Quran-e-kareem may fermata hai,

“Wa ma khala-khutul-jinna wal-insa illa li-aabu-dun.” (sura-e-zaariyaat aayat 57.

Yaane maine jin-o-ins ko sirf ibadat ke liye paida kiya hai. Yaane isliye ke vo mere zahur ka maujab aur mere sifaat ka mazhar banen.

Is Aayet-e-Kareema ki tafseer vo hadees-e-qudsi karti hai jisme Allah Taala fermata hai ,

“ Kuntu Kanzan makhfi-yan fa-ard-tu An u-arafa falakhtu adama.”

Yaani mai ek makhfi khazana tha ,phir maine irada kiya ke mai pehchana jaaun isliye maine Adam ko paida kiya. Iski mazeed wizahat Aanhazrath sallaAllahu walahi wassalam ke irshad may hai,

“ InnAllaha khalakha Adama alaa suratihi.”

Yaane Allah Taala neAdam ko apni surat per paida kiya. In irshadaat ka matlab yehi hai ke insaan ki paidaish ka maqsad zaat-e-Baari ka zahur uttam hai kyonke vo siffat-e-ilaahiya ka mazhar ban sakta hai.aur uski qudrat ke israar per se perda uthaane ki zehni istaadaad lekar paida hua hai. Yehi wajah hai ke istanbaad, ejaadaath,aur naye naye inkishaafaath ki jo qaabiliyaten insaan ko widiyet ki gaii hain vo kisi dusri makhlukh ko atta nahi huyeen.

Haqeeqi maano mayAllahTaala kea bad kehlane ki raah ye bhi hai ke insaan AllahTaala ke huzur apne jazbaat-e-shukur ka izhaar kare aur uske ehsaano ka apni zubaan se iqraar kare ,kyonke insaan fitratan apne muhsen ka shukriya ada karne per majbur hota hai jaisa ke hadees may ata hai,

“ jubilatil-khulubu alaa hubbi man ahsana ilaye-ha “

yaane insaan ki banawat hi aisi hai ke vo apne muhsan se mohabbat karne per majbur hota hai. Allah Taala ka haqeeqi abad banne ke liye ye bhi zaruri hai ke insaan gunahon aur badiyon se najaat paajaaye aur apne dil ko paak karle. Kyonke AlahTaala paak hai aur paak log hi uski Baargah may jaasakte hain. Yehi wajaah hai ke tamaam mukhrara ibadaat may ye baat madd-e-nazar rakhi gaii hai ke unke zariye nafs-e-insaani badiyon se paak hojaaye aur usey aisi taaqat miljaaye ke vo mukhtalif qism ke hawa-o-hawas chodne ke qaabil hojaaye.ektaraf AllahTaala se uske tallukhaat durust hojaayen aur dusri taraf makhlukh-e-Ilaahi se uske maamlaat biklul durust aur saaf rahen.

Namaaz Ki Ahamiyet

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Namaaz her ek musalman per ferz hai. Hadees shareef may aaya hai ke AanHazrath SalahAlahi Wassalam ke paas ek qaum islaam laai aur arz kiya ke YaRasulAlah humen Namaaz muaf ferma di jaaye ,kyonke hum karobaari aadmi hain, maweshi(janwar) waghaira ke sabab se kapdon ki safaii ka koii etmaad nahi hota aur na humen fursat hoti hai.tou Aapne uske jawaab may fermaya ke “dekho jub Namaaz nahi tou hai hi kya? Vo deen hi nahi jisme Namaaz nahi. Namaaz kya hai? Yehi ke apne ajz-o-niyaaz aur kamzorion ko Allah ke samne pesh karna aur apni haajat-rawaai chahna, kabhi uski azmat aur uske ahkaam ki bajaa-aawri ke waste dasta-basta khade hona aur kabhi kamaal muzalat aur ferotani se uske aage sajde may gir jaana ,us se apni hajaath ka mangna, yehi Namaaz hai. Ek saayel ki tarha kabhi masul ki taarif karna ke tu aisa hai,tu aisa hai. Uski azmat-o-jalal ka izhaar karke uski remhat ko junbish dilaana, phir us se maangna. Pas jis deen may ye nahi vo deen hi kya hai. Insaan her waqt mohtaaj hai ke us say uski raza ki raahen maangta rahe aur uske fazal ka khwastgaar ho. khudaTaala ki mohabbat, usi ka khauf ,usi ki yaad may dil laga rahne ka naam Namaaz hai.aur yehi deen hai “.

“ KhudaTaala tak pahunchna manzil ba manzil hota hai.jisme insaani mehnath,koshish, jadojahad ki zarurat hoti hai. Is tarha manzil-e-muraad tak pahunchne ke liye yaane khurb-e-Ilaahi haasil karne ke liye Namaaz ek gaadi hai jasper sawaar hokar vo jald KhudaTaala ko paa sakta hai. Aur jisne Namaaz tark ki vo kis tarha Khuda ko paa sakta hai”.

Isi tarha ek aur jagah Huzur fermaate hain,

Namaaz se badh kar aur koi wazeefa nahi kyonke isme Hamd-e-Ilaahi hai ,istaghfaar hai. Aur Darud-e-Shareef, tamaam wazayef aur auraad ka majmua yehi Namaaz hai. Aur is se her qisam keghum, waham door hote hain. Aur mushkilaat hul hoti hain.Namaaz ko sanwaar sanwaar kar samjh samjh kar padho, aur masnun duaon ke baad apni zubaan may bhi duayen karo. Is se tumhen itminaan-e-qalb hogaaur sab mushkilaat Khuda Taala chahega tou is se hul hojaayengi.Namaaz yaad-e-Ilaahi ka zariya hai. Isi liye fermaya,

“ Akhimis-salaata lizikri.”

Pas Namaaz ruhaani taraqiyaat ka zariya hai.Namaaz ke zariye Islaam ne Dua ka raasta khola hai. Dua Namaz ka aham hissa hai kyonke Dua hi ke Zariye duniya ki kul hikmaten zaahir hoti hain. Her ek Baitul-ilm ki kunji Dua hai. Aur koi ilm-o-marifat ka daqeeqa nahi jo baghair iske zahur may aaya ho. Dua kya hai? Jub hum ghaur-o-fikar ke waqt ek makhfi amar ki talaash may nihayet ameeq darya may utar kar haath paun maarte hain tou hum us halaath may bazubaan-e-haal us Aala taaqat se Faiz talab karte hain jis se koi cheez poshida nahi..Talab-e-Faizaan ka dusra naam Dua hai. Dua karne se kya matlab hota hai yehi ke aalemul-ghaib jisko daqeeq dar daqeeq tadbeeren maalum hain koii ahasan tadbeer dil may daal deta hai. Ya bawajah khalikhiyet aur qudrat apni taraf se paida kare .. pas saabit hua ke “Dua dar haqeeqat talaash-e-tadbeer ka naam hai.”