Ilm Un Nafs Kia Hai ?
Mukhtaleef aqwam isay mukhtaleef naamoo se janti hai , angraiz isay Breathing exercise kehtay hain , Sanskrit main Pranayama Ya Sur Vidha , Arabon main Ilm un nafs yanay saans ka ilm kehtay hain , Durasl is ilm ka talluq humari roz marrah ki saans se hai , Humnay roohanialoom kay urdu language version main Allama Shad Gilani marhoom o maghfoor ki kitaab ” Saans ” se istefada kartay huway qist waar silsila pesh kiya tha . Ab Roman urdu ya hindi ko pesh e nazar rakhtay huway un tamaam mazameen ko yahaan pesh kia ja raha hai .
Allama marhoom likhtay hain keh Hayaat e Insani ka daromadad saans per hai , Rawani e Nafs ka naam zindagi hai , aur iskay bnd honay ka naam mout hai , phir kuch samajh main nahi aata keh woh cheez jis ka inhessaar zeest o marg per hai , woh bajaaey khood aik ajeeb o gareeb shay kiyun na ho . Yeh Aur baat hai keh humari he naqis o na mukammal aqal is guthi ko na suljha sakay keh is main kia kia khawas mojood hain . Mager jahaan tak tajurbaat nay raah batayi hai wahaan tak na jaana kufran e nemat se kum nahi.
Dunya kub or kiyun peda hui , isko wahi log bayan kareingay jo tareekhi nuqta e nazar se hasti e aalam per nazar dohraeingay , mager main yeh kehta hoon keh jab dunya peda hui , is main harkat thi , kiyunkeh asal usool tamaam ashya e maaddi ka harkat per inhessar hai . Bagair harkat kay na koi cheez zahir hoti hai na kisi cheez se koi cheez wajood main aati hai .
Saans kia hai ?
Saans bhi aik harkat hai , Jo halat e hasti main aik tagayyur peda karta hai , Saans ki harkat aik tarha nahi hai , bulkeh is main ikhtelaf hai kabhi ziada kabhi kum . Phir kia sabab hai keh zindagi main ameeq tagayyuraat na hon , Humaray tagayyuraat e zindagi ka harkat e nafs se aik khaas talluq qaim hai aur tajurbaat shahid hain keh tagayyur e nafs se tagayyuraat e zindagi waqoo pazeer hotay hain .
Insaan chahargaana ya punjgaana anasir ka murakkab bataya jata hai , in-he anasir se saans bhi mutalliq hai aur jaisay insan kay 7 aaza , dimagh , dil , kabad , riya , marara , tahaal , aala e tanasul mukhtaleef saat sitaron se mansoob hai isi tarha mukhtaleef saans ki halat mukhtaleef sitaron se nisbat rakhti hain aur her aik noiyat judagana asrat ki hamil hai , yaani saat sitaron se saat qisam ki saans mutalliq hai aur her qisam kay saans kay jism e insan aur halaat e zindagi per mukhtaleef asraat waqay hotay hain. Inhein saat iqsaam se halaat e maazi , halaat e mustaqbil halaat e haal ka inkeshaf hota hai . Iskay sath sath zindagi kay naseeb o faraz , Khushi , ghum , museebat, rahat wagera wagera ka izhar kia ja sakta hai . Ulma e islam is ilm e makhfi se aaj tak makhfi rahay kiyunkeh unkay yahaan kisi surat se koi gaib ki khabar bayan karna qayamat tak kay liye haram e qataee hai . Is liye unhonay kabhi is qissam ki baatoo ki taraf tawajjah na di doosra ager inko kabhi khayal hua bhi to apni dastras se bahar paa kar majboor ho gaey .
Albatta fuqra , aur auliya nay is ilm ko kamahaq-qahu frogh bakhsha aur is per amal kia . Aur isi liye in se ajeeb o gareeb waqeat zahoor pazeer huway . Is ilm kay aamil ko ilm e ramal o najoom ki tarha zaicha bana kar ahkam jaari karnay ki takleef nahi hoti . Sirf Asaar o kawaif aur saans ki noiyat maloom karnay kay baad hukm e natiq sadir kar detay hain jo bohot ziada durust hotay hain karamat se kum nahi .
Iskay ilawa khaufnak aur khoonkhwar janwaron ki mutabe’at , aanay walay waqay-aat se qabal az waqt aagah ho jana , taweel umri , la ilaj bimariyon ka ilaj , ajaibat e zindagi aur mojizat o karamatein sub kuch ilm un nafs se mutalliq hain.
Ager kisi ko is amr se ikhtelaf ho to ho , mager meri tehqeeq yeh hai keh ilm un nafs tamaam uloom ka sartaj hai , ager ilm un nafs main maharat peda karli jaey to phir na sirf ilm e dunya bulkeh ilm e deen per bhi uboor hasil ho jata hai . Hadees Shareef main hai ” Mann arafa naf-sa-hu, faqad arafa rab-ba-hu ” Yaani jis nay apnay nafs ko pehchan lia usnay khuda ko pehchan lia .
Koi ilm aisa nahi jo batn-e-ilm un nafs main samoya hua na ho aur qudrat ki fayazi dekhiye keh jahaan ilm un nafs tamaam uloom ka sartaj hai aur uloom e zahiri o batini ka manba hai wahaan asaan bhi hai is qadar hai keh kisi taleem o ta’allum ki zaroorat nahi hai . Qalb main jab roshni peda ho jaey to woh khood mashal e raah ban kar maqasid kay raston ki tareeki door karti jati hai aur shahid maqasid se humkinar karti hai .
choonkeh ilm un nafs ki zahiri bunyad sans per hai jis kay mad o jazar per hayat e insani ki bunyad hai nafs kay is aanay jaanay main ilm o fayuz ky bay tahaa samandar mojzan hain.
Hum Jald he is ilm se kaam lenay or iski mashqoon ko bayaan kareingay .