Zaat-e-Haq aur Zaat-e-Khalq mein faraq

It is extremely important to understand the barrier between Zaat e Khalq and Zaat e Ilahi otherwise person can go astray in these uloom.

Following are the basic differences extracted from Qur'an aur Tasawwuf by Mir Valiuddin sahab Rahimahullah:

Zaat-e-Khalq (M'aloom):

1. Soorat (form) hai, Ta'ayyun (determined) woh Tahayyaz (spatial confinement) hai, Hadd (limit) woh Miqdaar (Quantity) rakhta hai. Meaning it contains form. It can be determined and is confined in terms of space. It has limitations and is quantifiable.

2. Wujood-e-Zaati nahi rakhta. Saabit fil Ilm hai. Adam-e-Idhafi hai. Meaning it contains no personal existence. It is fixed/bounded in Ilm-e-Ilaahi.  It is non-existent additional (relative) being. It is only because Zaat-e-Haq is Maujood-e-Haqiqi and Waajib-ul-Wujood (will come in Zaat-e-Haq topic below), the M'aloomaat are saabit in Ilm-e-Ilaahi otherwise it is not possible which is why they are extra and relative to the pre-existence of Zaat-e-Haq. In simple terms all 'Adamiyaat are dependent on Maujood-e-Haqiqi.

3. Sifaat-e-Adamiyyah se mausoof - Maut, Juhl, Iztiraar, Ijz, Summ, Bukm, Umya se muttasif hai. Meaning it is described with Sifaat-e-Adamiyyah (Non existent characteristics). It is defined/characterised by Death, Ignorance, Lack of power/energy, Lack of intent (Inability or Incapability), Deafness, Blindness, Speechlessness.

4. Qaabiliyaat-e-Imkaaniyah-wo-Feyliya rakhta hai, feyl nahi. Yahi Qaabiliyaat-e-Feyliya Kasabiyyaat hain kyun ke Zaatiyaat hain. In hi ku Iqtidha'aat, Isti'daadaat kehte hain. Meaning it possesses potential/possible and actual abilities but no deed/action. And these abilities are called possessions. And these are only called as requirements, capabilities.

Zaat-e-Haq ('Aalim):

1. Be-soorat hai. Soorat ke lavazim se munazzah hai. Meaning he is does not have any kind of form. He is free from accessories of form.

2. Wujood-e-Zaati rakhta hai. Qaayim bil Zaat wo Mutasawwir bil Zaat hai. 'Adamiyyat se munazzah hai. Meaning he possesses Personal Existence. He is self established and self described. He is free from non-existentents.

3. Sifaat-e-Wujoodiyyah se mausoof hai. Y'aani Hayaat, Ilm, Qudrat, Iraadah, Sama'at, Basaarat, Kalaam se muttasif hai. Meaning he is described by Sifaat-e-Wujoodiyyah (Existent characteristics) which are Life, Knowledge, Power, Intent, Hearing, Seeing, Speech.

4. M'aloom ke Qaabiliyaat-e-Imkaaniyah se munazzah hai kyun ke is mein Feyl-e-Zaati hai. F'aal-e-Haqiqi hai. Meaning he is free from potential/possible abilities of M'aloom because he possesses Feyl-e-Zaati (Self Reaction or rather Personal Action). He is the real actor (do-er).

These 4 differences must be known memorized recollected before one can go into zuhoor discussion. The problem with those who went astray was that they mixed up these differences and so all sorts of strange aqaid came about.

Quotes by Shaikh ul Akbar Muhiyuddin Ibn Arabi R. A. from Futuhaat -e-Makkiyah:

'Abd ke liye 'Uboodiyat ki koi inteha nahi ke is ku paale aur phir Rabb ban jaaye jis tarah ke Rabb ke liye koi hadd nahi ke woh khatam ho jaaye aur woh 'Abd ban jaaye. Isliye Rabb "Rabb" hai bagair nihaayat aur 'Abd "'Abd" hai laa nihaayat.

Meaning "Servant cannot ever cross a level of servitude where then he becomes Rabb, and Rabb has no limit that once He reaches that He will cease to being Rabb, Abd remains Abd and Rabb remains Rabb".

Then he quotes a poem from Sheikh Muhiyuddin ibn Arabi ra:

Bandah "Bandah" hai go woh laakh taraqqi kare, 

Rabb "Rabb" hai go woh kitna hi nuzool kyun na kare.

Meaning:

'Abd remains 'Abd no matter how much he advances, and

Rabb remains Rabb no matter how much he descends.

Note: Here transcendence/descending does not mean literal decent but is used only as vocabulary to explain nuzool. The author is preparing for discussion on Zuhoor.

Suboot, Khariji Wujood, Zuhoor and Tanazzulaat-e-Sittah

The entire Gairullah (everything apart from Allah S.W.T.) is ma'loom and hence ma'doom. Makhlooq is synonymous to Ma'loom. When Makhlooq is "Saabit fil Ilm", it is called as "Ma'loom". The whole existence in it's entirity comes into appearance through Zuhoor, through the Sifat-e-Noor of Allah S.W.T. Allahu Noor-us-Samaawaati wal-Ardh. And what is the definition of Noor? It is something which illuminates, radiates itself and others (Khud zaahir hokar dusron ku zaahir karna jise kehte hain). Makhlooq can not come into appearance by itself (does not have zuhoor). So, what is coming into appearance, the khariji wujud of makhlooq, is just the result of projection,  i. e. Zill or shadow, which is being projected through the Noor of Allah Ta'ala. The Ma'loomaat-e-Ilaahi prior to their wujud, their external appearance, are referred to as "Suboot" and when Ma'loomat come into appearance (come into zuhoor and becaome zaahir), they are referred to as "Khariji Wujood". Basically, Ma'loomaat when discussed prior to their wujood are in a state called suboot, because they exist only as "shay" in ilm e ilahi. When the ma'loomaat take wujood and become zaahir it is called khariji wujood. But the word "Khaarij" (external) here is just used as vocabulary of Soofiya and does not mean it's real meaning  which is "detached". Neither the idea nor the actual manifestation of it leaves Ilm-e-Ilahi. Allah is ever Muheet. Wa huwa bikulli shay-im Muheet. Huwa al Awwalu wal Aakhiru waz Zaahiru wal Baatinu. He (Allah S.W.T.) is the first. Questions comes first of what?. He is the last - last of what? He is the zaahir - zaahir of what? He is the baatin - baatin of what?. Then Allah S. W. T. says "wa huwa bikulli shay-in aleema". So, he is talking about "shay" here. He is the Awwal, the Aakhir, the Zaahir and the  Baatin of the "shay". And whay is shay? Shay, as mentioned above,  is synonymous to "Ma'loomaat-e-Ilaahiya", the Ma'doomaat. Maa siwa Allah are Ma'doom-e-Mahaz. "Wal Adamu kal Yujad". Meaning Adam-e-Haqiqi (non real existence) is not something which can exist (by itself).  The wujood occurs in ilm e ilahi, no one gets "khaarij" or "detached" anywhere.

Now,  the question is just how does the wujood actually happen? For this soofiya saw in their kashf different maratib "stages" which are referred to as "Tanazzulaat". The statges are further summarized in six stages so it becomes "Tanazzulaat-e-Sittah". Again, as mentioned earlier, Tanazzulaat literally means "descent" but we are not meaning a literal descent as Allah swt is subhan from that. We need to do Tanzeeh here.

To undersand the concept of Wahdatul Wujood, Ilm-e-Ilaahi, Ma'loomaat and it's Zuhoor, Hadhrat Sufi Ghulam Mohammed Sahab Rahimahullah provides a very apt and good example - the example of how a movie, a film is projection on screen in movie theatres. Hazrat Sufi sahab R. A. said if it wasn't haraam he would tell mureeds to go watch a movie so they can understand wahdat al wujud. What he means by "watch" is to learn the process of how a movie is projected. Movie, or even lets say this screen we are looking at, demonstrate wahdat al wujud well as all characters on screen are within the script and dependent on the light (Nur) to to manifest them (their zuhoor). The actors characters everything that is in a movie is all within the reel (subut). And when those actors characters and all that is in the movie are then projected on screen via light it is khaariji wujud. So basically what he is saying is the light (noor) of the projector brings the characters (makhlooq) onto the screen (wujood). So, here Khariji wujood is just a result or outcome of projection - technically in soofiya terminology the word used is "Zill" (shadow) - A shadow of reflection of asma. Some of these shadows have more kasaafat meaning thickness in them (shadow upon shadow creating kasafat), while others are considerably lateef (opposite of kaseef). An example of kaseef and lateef is Insaan and Jinn. Insaan is kaseef where as Jinn is lateef. Now if we go forward Ruh is more lateef than Jinn. Mud (matti in urdu)  is kaseef where as fire is lateef and air is more lateef than fire. And Sufi sahab R. A. says "Har lateef cheez kaseef cheez ka ihata karti hai - Lateef being surrond the kaseef being". For instance, there are so many signals - electrical, radio, etc. which pass through our body. Like how wifi signals surround our room. Like how water surrounds a biscuit immersed in it - the concept of Muheet can be better understood by it. (Wa huwa bikulli shy-im muheet).

Let us come back to Tanazzulaat. As mentioned earlier the tanazzulaat (transcendence - not literally but used for understanding) are categorized in to 6 stages. In a way,  every created thing leads to its creator. We see a master piece of art and we know there is an artist behind it. We read a book and we know a writer has written it. In short every created thing is a "Zuhoor" or "manifestation" of his creator. The first misunderstanding which arises in dealing with "Tanazzulaat-e-sittah" is just this term "tanazzulaat" meaning descent. In this case, as mentioned earlier, this term certainly does not mean descent, but Zuhoor. It is basically OUR (real or perceived) knowledge of the wave of genesis. The creator is neither descending nor ascending. It is the decent of our knowledge from the original source of creation to the final end point, that is me and you (humans). Please read Tanzeeh and Tashbeeh article before reading this tiled "Aqwaal ul Nawal - Sulook-e-Ilmi & Tanzeeh woh Tashbeeh". Having cleared this concept, let us go to the real issue. In case of CREATOR, there is one aspect ( martaba) of ZAAT (self) and another aspect (martaba) of SIFAAT (attributes). Discussing ZAAT is out of question, as he is "WARA UL WARA, SUMMA WARA UL WARA". Coming to SIFAAT (attributes), there are "Ijmaali sifaat" and "tafseeli sifaat". So we may say,that:

1st Zuhoor (manifestation) of Allah S.W.T. was SIFAAT-E-IJMALI

2nd Zuhoor was SIFAAT-E-TAFSEELI

3rd Zuhoor was in creations

    a)Aalam-e-Arwaah

    b)Alam-e-Mithaal

    c)Aalam-e-Ajsaam

    d)Insaan.

  

Now we know 6 maraatib of tanazzulaat i.e. zuhooraat and 7 maraatib of zaat, because one martaba of zaat is ZAAT-E-HAQ himself. So the Tanazzulaat-e-Sittah are:

1. Martaba-e-Zaat-e-Haq - AALAM-E-HAAHOOT

2. Martaba-e-Sifaat-e-Ijmalia - AALAM-E-LAAHOOT

3. Martaba-e-Sifaat-e-Tafseeli - AALAM-E-JABAROOT

4. Martaba-e-Aalam-e-Arwaah and Mithaal - AALAM-E-MALAKOOT

5. Aalam-e-Ajsaam - AALAM-E-NAASOOT

6. Aalam-e-Insaan - MARTABA-E-JAAMEA

Now let us discuss third stage of Tanazzulaat. It is also called as Waahidiyyat. In this third stage we need to understand teh concept of Al-A'yaanu Thabitah (Muqarrarah Ashiya meaning "fixed beings"). A'ina-e-Thabitah is the essence of all things created. With regard to makhlooq, in one understanding, there are two things - Zaat and Maahiyat. Zaat is haqeeqat-e-shay (the reality of shay) and Maahiyat is "Maa bihi shay" - the thing which establishes/formes zaat. So here "Maahiyat-e-Shay" can also be considered as A'yaanu Thabitah. Which means, what is in suboot is A'yaanu Thabitah. For better understanding you can also call it "Ideas". A'yaanu Thabitah has no wujood. They are Saabit-uz-Zaat fil Ilm and Masloob-ul-Wujood. Shaikh Al Akbar R.A. said that "Al A'yaanu Thabitah maa shammat ra ihatal Wujood" i.e. a'yaanu thabita can never smell even the odor/aroma of wujood. On these ayaan the reflection of Wajib ul Wujud falls. They are like mirrors. Reflection of Wajib Al Wujud i.e Haq, comes on them and  creates shadow (Zill) . The reason why they call it zill is because shadow appears only in light (Noor). Otherwise there is no shadow. It's pure darkness.

أَلَمْ تَرَ إِلَىٰ رَبِّكَ كَيْفَ مَدَّ الظِّلَّ وَلَوْ شَاءَ لَجَعَلَهُ سَاكِنًا ثُمَّ جَعَلْنَا الشَّمْسَ عَلَيْهِ دَلِيلًا

Surah furqan "have you not turned your vision to your Rabb? How he prolongs the shadow..."

So this spreading of the "zill" or "shadow" refers to spreading of the relative wujood, as it is a shadow of the Real Wujood, on the ayaan al thabita. The reflections, naturally, are due to the shape or form of the mirror. Nabi Kareem salallaho alayhi wa sallam has perfect mirror thus perfect zuhoor there. In the last aayah of Surah Yasin Allah swt says "kun" and "faya kun" - what is taking the order of "kun"? Who is taking the order of "kun"? Allah swt is giving hukum "kun", this order is given to the essences of things i.e. a'yaanu thabitah. This last Aayat of Surah Yasin is called Aayat e Takhliq. He tells the ayaan thabita "kun" and they come into wujud (appearance). They took wujud, and reflected, the zill appeared. These ayaan thabita have what's called "Shaakilaat". Shaakilaat means their individual peculiarities - disposition, individuality, which seperates them from one another, so that one is not same as another. This difference occurs actually at the ayaan thabita level, we manifest it here. Physical body - mithaal - ruh - a'yaanu thabitah, all are in line.

هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ ۚ مَا خَلَقَ اللَّهُ ذَٰلِكَ إِلَّا بِالْحَقِّ ۚ يُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ

Surah Yunus: 5

ما خلقنا السموت والارض وما بينهما الا بالحق

Surah ahqaaf:3

Again please remember, When we say a'yaan e thabita reflect the real existence, we do not mean the are able to do zuhoor of themselves on their own. They can not.

سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ

Fussilat:53 - We will show them Our signs in the heavens and within themselves until it is clear to them it is Haq

It is Haq making its zuhoor. Please note that this requires details to know well so that one doesn't go astray. Does this mean everything is Allah or that He has made hulool in things? No way. No Hulool, no ittihaad, no Zarf woh Mazroof happens, no Kull-Juzz relation, no Haal-Mahal relation.  If I go stand in front of 10 mirrors they will all reflect me but does each reflection become a juzz of me? No. Allah swt is Wahid and Ahad - Yakta and cannot be divided into juzz. Impossible. Allah tabaarak wo ta'la is paak from Tashbeeh-e-Mahaz. How can ma'doom do tashbeeh mehez of Haq? Never. Impossible. Ma'doom doesn't even have wujood, Allah S.W.T. is wajibul wujood. Ma'doom maintains its sifaat-e-adamiyya and there is a constant stream of sifaat-e-wujoodiyya over them. So that tashbeeh is there only because of the rain of sifaat-e-wujoodiyya coming. Once cut off from this stream of sifaat-e-wujudiyya, makhlooq shows its real siffaat which are totally 'adam and opposite of Haq. This concept in tasawwuf is called Tajaddud-e-Amthaal. Zarf means vessel. As you can see impossible that makhluq is a vessel to carry Haq. People who made these blunders were unable to define differences between zaat-e-haq (zaat-e-kaamil) and zaat-e-khalq (zaat-e-naaqis).

Paani ke bulbulayn hain, Sirf naam ke baday hain.

Ek "kun" ki maar hai ye, Hazaaroun jo khaday hain.

Makhlooq are just like air bubbles in ocean of wujood. For few seconds they have existence. Once the air is popped out (tawajjuh-e-haq stops) they are finished.

Ma'aloom mein 'aleem Ka jalwa 'ayaan hai dekh,

Surat ku tu Chodte hi khuda se visaal ho.

-Sufi Ghulam Mohammed Sahab R.A.

Aqwaal ul Jamaal - Dhikr ke teen pehlu

Dhikr insaan ke haq mein zindagi hai aur Ghaflat insaan ke haq mein maut hai. 

Sha'ar: Tera wasl meri hayaat hai, Tera fasl meri mamaat hai (Hadhrat Maseehul Umaat R.A.)

Sulook ki duniya mein Allah paak ke Dhikr ki gair maamooli ahmiyat hai.

Sha'ar of Khwaja Azeez-ul-Hasan R.A. - Kaamiyaami toh kaam se hogi naa ke Husn-e-Kalaam se hogi, Zikr ke iltezaam se hogi aur Fikr ke ahtemaam se hogi.

Dhikr ke teen pehlu hain.

Pehla pehlu Dhikr ka:

===============

Zikr-e-Lisaani: Zabaan ku hamesha Allah ki yaad mein mashgool rakhna - iski do shaklein hai - muta'yyana aur gair muta'yyana.

Gair Muta'yyana: Majaalis, Bayaanaat etc

Muta'yyana: Qur'an-e-Majeed ki tilaawat, Masnoon Duaon ka ehtemaam, Durood Shareef ka ehtemaam, Auraad woh Wazaif etc. 

Silsile ka Dhikr: 

-------------------

Is mein Dhikr ki jo soorat hai woh soorat ilaaj ke liye hai aur ek tadbeer ke taur par hai. Uske zareeye se dil mein Allah ki yaad khu bithane aur jamaane mein madad milti hai. Apne zahan, apne fikr aur apne tasawwur ku sahi rukh dene ke liye aur buniyaadi makhsadi cheez ki taraf mutawajjeh karne ke liye koi tasawwur diya jaata hai. Silsile ka dhikr bataur e Tadbeer woh Ilaaj diya jaata hai aur kiya jaata hai.

Masalan Allah ke gair (Gairullah ki muhabbat) ki muhabbat ku nikaalne ka ek aham kaam hai. Gairullah ki muhabbat saari buraayiyon ki jadd hai.

Pehla hissa dhikr ka

-------------------------

Laa Ilaaha Illallah (200 times) - 

For mubtadi - Allah ka gair Ibaadat ke laayiq nahi. Allah hi ibaadat ke laayiq hai.

For others - Nahi hai koi bhi muhabbat ke laayaq siwaaye Allah ke. Laa Ilaaha ke zariye se gairullah ki muhabbat dl se nikaal rahe hain aur Illallah ke zariye Allah ki muhabat dil mein raasiq ho rahi hai iska tasawwur karna. 

Is mein jis cheez ki muhabbat khaas dil mein raasiq hai uske nikaal ne ka aur Allah ki muhabbat dil mein jamaane ka tasawwuf bhi kiya jaa sakta hai.

Doosra hissa dhikr ka

----------------------------

Illallah (400 imes) -

Allah ta'ala hi Faail-e-Haqiqi hai (Karne waali zaat Allah ki) is ke dhyaan ke saath kiya jaaye - Tauheed-e-Faili

Result: Gair maamooli tasalli ke saamaan

1. Unki jaanib se jab aisi baat pesh aayi hai toh unki koi hikmat hogi, maslihat hogi. Mere haq mein hosakta hai ke yeh hi behtar ho.

2. Bojh woh takleef woh ranj par Allah ke sawaab ka shaoor

Tauheed-e-Faili ke unwaan mein do pehlu hai

----------------------------------------------------

1. Khair wala kaam - Fazl ka nateeja

2. Sharr wala kaam - Adl ka nateeja _ kotaahi ki wajeh se bhi hosakta hai

Hamesha Fazl ku maangna chahiye, Adl nahi. Sufi sahab farmaate the ke Allah ke fazl ke bhikaari bane raho.

Teesra hissa dhikr ka

---------------------------

Allahu Allah (600 times) - 

Allah hi sifaat-e-kamalia se muttasif hain aur unhi ka noor kaayenaat mein jalwagar hai aur woh mujhe muheet hai aur mein noor-e-haq mein aisa hi dooba hua hun jaise machli paani mein doobi hui hoti hai

Allah kehne ke liye bhi Allah chahiye - Hayaat, Ilm, Irada, Khudrat (khuwwat) yeh sab chahiye Allah kehne ke liye aur yeh sifaat hamare zaati nahi hai ataayi hai (amaanat hai). Allah ke diye hue hain aur tasalul ke saath hai. Jab tak dein tab tak hai aur jab na dein toh nahi.

Sha'ar: Baaraan-e-rehmat ham par hai har dum sada teri khuda, Har aan hai har aan hai hum par ataa teri khuda.

Paas-e-Anfaas: Dhkr ka ek tareeqa. Paas ke maane hai "lehaaz" aur Anfaas "Nafs" ki jama hai. Paas-e-Anfaas ka matlab hua "Saanson mein (Dhikr ka) lehaaz". Yaane saans lete waqt aur chodte waq Allah ku yaad karna.

Sulook woh tarbiyat ke silsile mein jitna kaam diya jaaye usku lete rehne ka ahtemaam karna hi karna hai 

- Hadhrat farmaaye ke Uqli mein sar de diye toh musssal se kya darna.

Dhikr ke shuru mein dua

 - Aye Allah aapka kalima aapke taufeeq se aapki muhabbat dil mein bithaane keliye dohraane ka iraada kar raha hun. Aap ise qubool farma kar mere dil ku apne gair se paak farmaa deejiye aur apni muhabbat mere dil mein paida farmaa deejiye.

Dhikr ke qatam par dua

 - Dhikr mukammal karte waqt yeh kehna chahiye keh aye Allah paak aap ka mubaarak naam lete huwe rehne ke silsile ku rok ne ku jee nahi chah raha hai magar choon ke aap ke doosre bhi ahkaam hai. Un ahkaam ke poora karne ke liye main is silsila-e-dhikr ku mauqoof kar raha hu.

Doosra pehlu Dhikr ka:

================

Zikr-e-Haqiqi: Har mauqe par unki marzi kya hai aur uske mauqe par unki marzi ke mutaabiq kaam anjaam dena.

Result: Har galat amal se bachna aasaan hojaata

Malfooz of Hadhrat Jalalabaadi: Kisi bhi kaam ku karne se pehle zara ruk jao, dekho pehle phir amal karo.

Sha'ar: Qalbul ahmaqi fee feehi wa Lisaanul aaqili fee qalbihi (Bewaqoof aadmi ka dil mu mein hota hai aur samajhdaar aadmi ka muh dil mein hota hai).

Taqwe ki tafseelaat - Parhezgaari - Kisi bhi baat ke karne se pehle, kisi bhi kaam ke karne se pehle aur Jism ke kisi bhi uzw ke istemaal karne se pehle Allah ki marzi kya hai woh dekhna chahiye. 

Misaal: Aise zindagi se guzarna jaise khaar daar darakhton ke darmiyaan se guzra jaata hai.

Sha'ar: Hai bahut pecheedah raah-e-zindagi, Ho bahut hoshiyaar reh-rawaan-e-zindagi.

Qaul: Buzurg yeh bhi kehte hain ke jo yahan se taqwe ke saath guzar gaya woh Pul Siraat par se aasaani se guzar jaata.

Teesra pehlu Dhikr ka:

================

Ek khaas maqaam ke haasil karne ke liye (jo pehle ke mazmoon se mila hua hai):

Teen maraatib hain (Istelaahi haiseeyat se):

---------------------------------------------------------

Maqaam-e-Saalihiyat: Mahboobiyat ka pehla darja

Maqaam-e-Shahaadat: Mahboobiyat ka doosra (aage ka) darja

Maqaam-e-Siddeeqiyat: Mahboobiyat ka teesra (aage se aage ka) darja

NOTE: Maqaam-e-Nubuwwat ka darwaza band hai. Ambiya Saaliheen, Shuhada woh Siddeeqeen bhi hote hain.

Malfooz of Hadhrat Maseehul Ummat R.A.: Allah ke pasandeeda bandon ki 4 jamaatein hain (Jamaat-e-Saaliheen, Jamaat-e-Shuhada, Jamaat-e-Siddeeqeen, Jamaat-e-Ambiya). Pehli jamaat (Jamaat-e-Saaliheen) mein daakhila lena farz hai aur chohti jamaat (Jamaat-e-Ambiya) mein daakhila band hai. Aur doosri woh teesri jamaat mein daakhila lena fazeelath ka hai.

Jis cheez par nigaah pade uske Khaaliq aur Maalik Allah hone ku mustahzar karna. Nazar toh cheez par pad rahi hai lekin maalik woh khaaliq Allah hone ki fikr hai. Itna mashq karna ke koi bhi cheez saamne aayi toh uske Allah khaaliq woh maalik hai yeh yaad aajaana. Kaayenaat ki har cheez ku Allah ki yaad karne ka saba banana. Jis cheez par nazar pade Allah hi uske khaaliq hai Allah hi uske maalik hai. Hamari nazar parwardigaar ki khabar dono ku jama kar lena.

Sufi sahab ka malfooz: Jo cheezein auron ke liye Allah se ghaflat ka sabab hain woh hi cheezein hamare liye (Allah ke Fazl se)Allah ki yaad ka zariya hain.

Sirf sabaq ka yaad karna nahi uska asar zindagi mein bhi aana. Yaane anfus woh aafaaq ki zheezon ke istemaal mein apni marzi nahi chalana balke Allah ki marzi se kaam lena. Sirf yaad rehne ku Malika-e-yaad daasht kehte hain. 

Aur jab aadmi amal aisa (Allah ke marzi ke mutaabiq) karta hai toh  woh amal Amal-e-Saalih kehlaata hai.

Wahdatul Wujud & Khaliq aur Makhlooq ka bahami talluq aur uski misaal

Kaayenaat ke andar Allah paak aisi tajalli hai ke us wujood ke samandar mein saari makhlooqaat tayr rahi hai.

Allah paak Aleem hai and makhlooqaat unki Ilm ki ma'aloomaat hai

Makhlooq makhlooq hone se pehle ma'aloom hai

Sonchne ki cheez hai ke makhlooq jis material se paida huwi woh kya hai?

Khalq ka jo marhala aaya hai us mein kya cheez hui?

Yahan par Mufti saahab ne Unsur aur Mawaaleed ka zirk kiye.

Kis tareeqe se Asmaa ka taraaqub aur zuhoor hota hai in pe? Yeh imkaan ki bahas mein aata hai.

Khaaliq apni makhlooqaat ke saath kaisa taalluq rakha hua hai?

Yeh jab khule ka utni ma'arifat haasil hogi aur utni hi azmath khule gi, utna hi apni muhtaaji ka ahsaas hoga etc.

Amal ka wazan ba aitebaar e ma'arifat hai. Jitni ma'arifat ke saath aap amal anjaam denge utna wazandaar woh hoga.

Aur is mein kitni chaahe taraqqi kar sakte. Naboowat ka darwaza band hai lekin wilaayat ka nahi.

Khaaliq/Qayyoom aur Makhlooq (Faatir woh Maftoor, Mubdi woh Mubdaa) ke bahami taalluq ki misaal:

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Ham ek aise hakeem aur daanishmand aadmi ku farz karte hai jo falaahiyat woh baagbaani woh kaashtkaari mein maharat rakhta hai. Uske saath woh fanne taameer aur fauji tarbiyat aur madani (mulk ki) siyaasiyaat aur tadebeer e manzil (ghar ke tadaabeer, ghar ki siyaasat) se bhi waaqif hai. Islaami siyaasat mein jaan, maal aur izzat ki hifaazat hoti hai aur sahi siyaasat yeh hi hai. Yaane yeh aadmi aisa hai ke har line ka ilm use haasil hai aur uske tabeeyat mein nafaasat, nazaakat aur lataafat bhi hai. Aur woh Ilm e Nujoom se bhi waaqif hai. Yaane har zaati kamaalaat se woh shaqs waaqif hai.

Ab woh shaqs apne khayaal mein ek hukoomat qaayim karta hai. Us mulk mein poora agriculture ka, baagon ka, sadkon ka nizaam qaayim kiya, aur fauji nizaam, court kacheri ka nizaam sab qaayim kiya. Yeh khayal sarsari nahi balke tahtashhaoor ke bajaye fauqashhaoor mein qaayim kiya gaya. Yeh saari cheezein jis ku us ne farz kiya woh goya us ke saamne woh maujood paat hai. Aur apne khayal mein woh apne aap ku takhte saltanat par paat hai. Pas yahi sawaal hai ke hakeem jab us ke khayal se yeh saari cheezein tasawwur kar raha hai toh kya yeh cheezein uske khayal se alag hai? faatir wo maftoor ke bahami misaal samjhne ke liye is misaal se badi madad milegi. 

Apni aulaad ku Allah paak ke liye Wakhf karna

Aulaad ku deen ke liye wakhf karne ki zaroorat hai jaise Hadhrat Imraan ki ahliya ne wakhf kiya tha (reference to Soorah Aal-e-Imraan)

Kyun ki Hadhrat Imraan ki ahliya ki neeyat sahi thi toh ladki bhi huw toh Allah ta'ala ne qubool bhi kar liya.

Aur Maryam Radhiyallahu anha ki parwarish ajeeb wo gareeb tareeqe ki karwayi Allah paak ne Zakariyya A.S. ke hawaale se.

Apna bhi mind banana aur ghar waali ka mind banana ke apni aulaad ku Allah ke liye wakhf karein - unku Haafiz, Aalim, Mufti banaye.

Is waqt aise logon ki kami hai. Aise faisle karne waalon ki kami hai.

Apne Ilm pe bharosa karne ki bajaye Allah ki Allah ke Rasool ke Ilm par bharosa karna chahiye.

Aise logon ki aulaad mein qaabiliyat toh hoti hai, Allah ta'ala qubooliyat bhi daal dete.

Deen ka kaam Allah aise logon se lete jis mein qaabiliyat se zyada qubooleeyat hoti hai.

Salaahiyat asal nahi hai Saaaliheeyat asal hai

Deen ki buniyaadein

Deen ki buniyaadon mein teen cheezen hai (speaking with different perspective) - Masjid ka hona, Madrasa ka hona aur Aalim ka hona. Masjid koi bhi musalmaan ke liye har waqt available hona. Agar kisi maslihat se band bhi karna pade toh kam az kam itna hissa opne rehna ke koi agar namaz yaan zikr woh tilaawat karna chahe toh woh kar sake aur agar koi itikaaf karna chahe toh band bhi nahi karna chahiye. Isi tarah koi aisa madrasa hona chahiye ke koi bhi musalmaan kisi bhi waqt koi bhi bhi masla jaan na chahe toh woh available rehna. Aur yeh dono nizaam ku chalane waale Ulema hote hai toh ache Uleama ku rakhne ki koshish karna chahiye. Yeh poora system jitna acha jahan hoga wahan utna acha deen paaya jaayega.

Zulm Kya hai?

Zulm ki haqeeqat hai "wazau' sayi' fee gairi mahallihi" which means "Kisi cheez ku uski jagah se hata ke rakhna". Kisi kaam ku uski jagah se hata ke karna. Jab aadmi doosre ka maal cheen leta hai toh zulm kehlata hai kyun ke usne woh maal jahan hona chahiye wahan se hata diya. Shirk jo hai woh bada zulm hai. Innashhirka la zulmun azeem. Yeh isliye ke yahan Allah ka haq maara jaa raha hai. Allah ka jo haq hai ilaah hone ka wph hata ke kisi doosre ku diya jaata hai.

Hidaayat woh Hawa

Jab Insaan apne har amal/kaam mein Allah ki rahbari ikhtiyaar karta hai toh usay "Hidayat" kehte hai. Aur jo amal Allah paak ki rahbari ke bagair kiya jaata hai us ku Qur'an ki zabaan mein "Hawa" kehte hain. Aur jo amal Allah ki rahbari ke bagair hoga woh nuqsaan pahunchayega (Duniya mein bhi aur Aakhirat mein bhi). Saare Insaanon ku Rasoolullah S.A.W. ne Allah ka Ilm diya hai taake hum apne har amal mein Allah ke Ilm ku shaamil karke usku anjaam dein. Is se bada gumrah koi nai jo Allah ki Hidayat ku chod kar apni Hawa par chal ta hai. Aur is hawa ke do hisse hain - ek "Gussa" hai and doosra "Khwahish" hai. Aur yeh do hisse badi hikmat se Allah paak ne insaan ke andar rakhe hain. Inhi ki wajah se Insaan ki taraqqi hai hai aur inhi ki wajah se Insaan ki tabahi hai. Agar in mein Allah ki Hidayat ku shaamil karein toh taraqqi hai aur agar Hawa ku shaamil karein toh zalaalat hai.

Insaan ku kuch haasil karna hota hai aur kuch cheezon se apne aap ku bachana hota hai. Haasil karne ke liye khwahish rakhi gayi hai aur bachane ke liye gussa diya gaya hai. Aadmi in ke istemaal mein sahih faisla nai karta / tay nahi karta isliye in ka galat istemaal hota hai. Isliye gussa aaj pareshaani ka sabab bana hua hai. Hum apni marzi ke khilaaf jo cheez hoti hai us se gusse mein aajaate hain. Haalaanke gusse ka istemaal apne ku jo nuqsaan pahunchane waali cheezein hain chahe Duniya mein ho yaan Aakhirat mein un se bachane ke liye karna chahiye. Gusse ka jo mahl hai woh asal mein apna nafs hai. Jab deen mein kami aati hai yaan deen ka amal choot jaata hai toh gusse mein aana chahiye maslan agar Namaz choot gayi toh apne aap par gusse mein aana chahiye ke maine kaise Namaz chod di. Gussa jo hai woh shaitaan ka asar hai. Aur shaitaan aag se bana hai aur jab aadmi gusse mein aajaata hai toh us aag ka asar insaan par numaayan hota hai. Is liye agar kisi naagawaar baat par gussa aajaaye toh bajaye aage badne ke peeche hat jaayein jaise khade ho toh baith jaayein, baithe ho toh lait jaayein. Aag ku paani bujhata hai toh gusse ki haalat mein paani pee lein yaa wazu kar lein.

Isi tarah khwahishaat ka muamla hai. Har woh khwahish jis mein Allah paak ki hidayat shaamil nahi woh gumrahi aur zalaalat hai. Is mein hota yeh hai ke aadmi ki khwahish ka rukh hamesha buraayi par hota hai balke us ki jaayez khwahishaat bhi usay naa jaayaz mein hi mubtela karti hain kyun ke us mein bagair dhakele hawa chodti nahi hai. Isi liye jo apne Hawa mein Hidaayat ku nahi milaayega us se bada gumraah koi nahi hai. Is liye is mein teen kaam aadmi ku karne padte hain. Ek yeh ke aadmi ku talab laani padti hai ke mujhe apne har action mein har amal mein Allah ki hidaayat ku milaana hai. Doosri cheez yeh hai ke us Ilm ku / us knowledge aur details ku jaan na hota hai ke mere har amal mein har action mein Allah ki marzi hai kya. Aur teesri cheez yeh hai ke us ke mutaabiq apni tabeeyat ku apply karne ke liye mashq karna hota hai. Kyun ke hamari aadatein jo hai woh Hidaayat se hati hui hoti hai. Hamari fitrat toh Islam ke muwaqfiq hoti hai lekin hamari tabeeyat Islam se aur Shareeyat se hati hui hoti hai aur Tabeeyat ka doosra naam "Nafs" hai. Aur nafs burayi ka hukum karne waala hai. Isliye hamari tabeeyat shareeyat se hati hui hoti hai. Isliye apni Tabeeyat ku Shareeyat pe laane ke liye ek bridge hai jisku paar karna hota hai. Ek poore process se guzarna padta hai.

Is mein pehle toh talab aur fikr paida karna hota hai, phir sahih Ilm haasil karna hota hai ke amal kis tarah kiya jaaye, aur us par chalne ki mashq karna hota hai. Amal karne ke liye talab aur fikr paida karne ka kaam Tableeg/Daawat ki mahnat hai. Sahih Ilm ke liye Madaaris aur Ulema ka nizaam hai. Apne aap ku ulema ke paas bhithana hota hai aur sahih Ilm seekhna hota hai. Aur amali mashq karane ka naam "Tazkiya" hai. Is mein kisi ku apna ustaad banana hota hai /  musheer woh rahbar banana hota hai yaane kisi ku apna bada banana hota hai aur us ki sohbat mein rahkar uski rahbari mein amali mashq karna hota hai. Agar aisa na kiya jaaye toh khatra hai ke hamari duniya toh duniya hojaati hi hai balke apna deen bhi duniya hojaata hai. Jab in teenon cheezon ka lihaaz rakha jaaye toh deen bhi deen aur duniya bhi deen hojaata hai.

Makhlooqaat - Shaqs-e-Waahid - Ma'aloomaat-e-Ilaahi

Makhlooqaat mein pehle Uqool woh Arwaah hote hai. Phir us ke baad mein Mujarridaat hoti hai. Phir us ke baad mein Maaddiyaat hote hai. Phir us ke baad mein Basaait/Anaasir hote hai. Phir unke baad Mawaaleed hote hai

Mawaaleed murakkibaat hote hai yaani Aag, Paani, Mitti, Hawa se ban ne waali cheezein. In mein Paidaishi nizaam paaya jaata hai. In mein baaz poore chaar anaasir se mil ke bhi bante hai. Baaz juzwi murakkibaat hote hai jo do anaasir se mil kar bante hai (jaise aag aur mitti, paani aur hawa, aag aur hawa, mitti aur paani etc).

Anaasir-e-arba' yaani chaar cheezon se murakkab hoke Jamaadaat, Nabaataat, Haiwaanaat hote hai. Jamaadaat pathharon ke line ki cheezon ku kehte hai. Nabaataat mein darakhton ka nizaam poora aajaata hai aur Haiwaanaat mein saare jaandaar cheezein. Haiwaanaat mein mutaharrik bil irada ke aitebaar se dekha jaaye toh us mein Insaan bhi aata hai. Albatta is mein baaz aisi khaas cheezein hai jo pichli cheezon mein nahi paayi jaati jaise nutq, ta'aqqul, fikr etc. Baaz log is liye Insaan ku Haiwaanaat mein shumaar nahi karte balke is ku mustaqil ek alag qism shumaar karte hai.

Mawaaleed se upar Anaasir hote hai jaise aag ka khazana, matti ka khazana, paani ka khazana, hawa ka khazana. Yeh chaaron ke chaaron maaddi hai. Yeh basaait kehlate hai. Baseet 'ek'  (single or abstract) ku kehte hai.

Anaasir se upar Mujarridaat hote hai. Mujarridaat ke andar maadda nahi hota. مجرد عن المادہ (maadde se jo khaali hai). Mujarridaat ki be hisaab qismein hai. Allah hi ku maaloom hai ke unhone kitni qismein banayi hai. Moti moti cheezein jo baar baar boli, suni aur samjhi jaati hai woh hai Roohein, Malaaik, Aqlein (Uqool hai, Arwaah hai aur Malaaik hai). Jinnaat ku albatta Mujarridaat mein shaamil nahi karte kyun ke woh maaddi cheez hai lekin bas zara lateef hai jaise hawa. Aag ki lapak se Jinnaat ku paida kiya gaya (Mimmaarijim minnaar). Is liye un mein thoda sa dhuwaan hota hai. Us lapak mein halki si dukhaan ki aamezish hoti hai. Jinnaat ki phir bahut si qismein hai. Kayi kayi cheezon se bante hai woh.

Yeh poori ki poori "ek" makhlooq hai. Hadhrat Ismail Shaheed R. A. farmate hai ke poora milake ke ek jism hai yeh. Is ku soofiyah ki istilaah mein 'Shaqs-e-Waahid' kehte hai. Unhone farmaya ke yeh poori kaayenaat milaake ek shaqs/aadmi hai.

Aur yeh poori ki poori makhlooq Ma'aloom-e-Ilaahi hai. Makhlooq "makhlooq" hone se pehle ma'aloom hai. Ma'aloom matlab Allah paak ke Ilm mein hai. Aur Allah ka Ilm sifat hai. Aur sifat Zaat se kabhi alag nahi hoti. Allah paak sifat se kabhi khaali nahi the. Allah par na'uzubillah koi waqt jahaalat ka nahi guzra. Woh apne Ilm ke saath, apni ma'aloomaat ke saath A'leem hai. Jab se Allah ki Zaat hai tab se Allah ki sifaat hai aur us mein se ek Ilm ki sifat hai. Aur us Ilm ki sifat ke andar ma'aloomaat hai. Aur yeh ma'aloomaat Allah ke paas har ek ki tafseeli alag alag imtiyaaz ke saath hai. Ab bhi aisi hai makhlooqaat jaise thi pehle (الان کما کاان). Unke ilm mein se koi cheez bahar nahi gayi.

Allah ne apne ma'aloomaat to makhlooqaat banaya. Makhlooq ke paas makhlooq ka kuch nahi, jo kuch hai woh Allah ke ilm ke andar ki cheez hai. Chahe woh aasmaan ho chahe zameen, insaan ho yaan jaanwar ho sab Allah ke ilm mein the aur abhi bhi Allah ke ilm mein hai. Ilm nikal kar bahar nahi aata jaise agar carpenter kursi ke design se kursi banaya toh woh lakdi leke ek sancha toh banata hai lekin woh kursi toh uske zehan mein waise hi hai, woh uske zehan se bahar nahi nikal jaati. Isliye Sufiya kehte hain ke Al'aan kama kaan matlab ab bhi aisi hi hai makhloqaat jaise thi pehle.

Hum ko yeh gaur karna hai ke Allah ne in saari makhlooqaat ko khalq (paida) farmaya jo Allah ki ma'aloomaat hai. Khalq karne ka ek khaas matlab hai. Paida karna banane ku nahi bolte. Kyunke banane ke liye paida karna laazim nahi hota jaise koi kursi banaya toh usku kursi paide kiye nahi bolte kursi banaye bolte. Woh isliye nahi bolte kyun ke us ka raw material baazaar mein hai. Us material ku kaat chaat ke woh jod raha hai apne nakhshe ke muafiq isliye usku paidaish nahi bolte. Lekin yahan toh koi bhi nahi tha "Kaanallahu wa lam yakumma'ahu shai'" yaane Allah the kuch bhi nahi tha - Na aasmaan, na zameen, na chand, na suraj, na taare, na kehkashayein, na dariya, pahad, badal, hawa, insaan, nabataat, jamadaat, haiwanaat, basait, anasir, mujarradaat kuch bhi nahi tha. Bagair raw material ke banane ku yaane nai tha so usku hai karna use "Badee'" kehte hain. Badee'us samaawaati wal arz. Aur Fatir kehte hai. Faatirus samaawaati wal arz. Mubde' aur Fatir ke alfaaz istemaal hote hai iske liye phir unku khalq se bhi ta'abeer karte hain.

Khalq ek mafhoom hai khaas. Uski khususiyat yeh hoti hai ke usku independent pana kabhi haasil nahi hota. Makhlooq kabhi independent nahi ho sakti. Woh dependent rehti hamesha. Makhlooqiyat mein dependency hai.  Us dependency ki wajah se Khaliq ko apni makhlooq ki makhlooqiyat baaqi raqne ke liye Qayyum hona padta hai. Isliye woh hayyi hai aur qayyum hai - "Allahu la ilaha illa huwal hayyul qayyum". Makhlooq apni khaliq se saath qaayim hai aur uske bagair reh hi nahi sakti.  Poori makhlooq nahi balke makhlooq mein ki har cheez masalan insaan ke andar ek makhlooq thode hi hai balke karod ha karod makhlooqat hai hamare andar. Hamare andar hamari ankh, hamare kaan, hamari, naak, seena, haath pair, zahiri a'aza, baatini a'aza jaise khaal hai khon hai, gosht hai, post hai, haddi hai, patthe hai, dil, kaleja, gurda, pitta is tarah se ek poori kaayenaat hai. Phir uska ek zaahir hai, ek baatin hai, ek awwal hai aur ek aakhir hai. Is cheez ka gaur wo fikar karna. Jaisa aap ne ek takiya dekha toh usku Allah ta'ala ki nishani banana kyun ke woh Allah ta'ala ki nishani hi hai balke saara a'alam ek nishani hai isliye usku a'alam kaha jaata aur usku zariya banana Allah ki yaad ka. Us mein Allah ki khudrat ko, ruboobiyath ko, khalq ko, unki musawwiriyyat ko, unke ilm ko, unki hikmat ko etc sonch na chahiye. Is ki gehrayi mein jab jaate hain toh ajeeb ajeeb kaifiyaath hoti hain.

Hum log ku aadat alag hogayi aur haqeeqat alag hai. Masalan jab hum kisi ku dekh te hain toh aadat yeh hogayi hai ke hum shaksiyaat ku dekhte hain. Yeh isliye kyun ke hum ku aadat hogayi aur hum yeh apne aap par hukum laga lete hain ke main Abdullah ku, Zaid ku, Haaris ku dekh rahe hain haalan ke in sab ku hamesha baad mein dekha jaata hai. Haqeeqat yeh nahi hai ke yeh dikhte hai. Inku hamesha baad mein dekha jaata hai. Main pehle gosht ku dekh ta hun. Aag paani mitti hawa se, gallon ki shakal mein, gallon se phir giza ki shakal mein, phir khoon ki shakal mein, khoon se gosht ki shakal mein ek cheez namoodaar hui jis ki khaal hai, jiske baal hai, jiska gosht hai, post hai, haddi hai, jiski rag hai. Hum sirf gosht ke tukdon ku dekhte hain pehle. Yahi wajah hai ke makhlooqaat mein se kisi bhi makhlooq ku hum kaat te peet te nahi kabhi. Sab makhlooqaat mafhoomaat hai khaas. Inki maahiyatein jo hai na jo inki haqeeqatein hain inka taaluq samajh se hai yaan apne taayun se hai baahar se nahi hai. Maslan jaise Zaid hai. Yeh koi khatam karne ki cheez nahi hoti hai balke yeh sirf samajhne ki cheez hai. Inku kaatein ge toh gosht kate ga ino nahi katein ge. Agar aap bottle ku kaatein ge toh plastic kate gi bottle nahi kat tah kyun ki woh mafhoom hai aur mafhoom nahi kat ta. Yeh ek plastic hai jo kisi bhi shape mein ho sakta tha ab is bottle ki shape mein hai.

Ma'loomaat wujood ke a'itebaar se a'in mein aate hai maahiyat ke a'itebaar se gair mein aate hain. La a'in wa la gair.

Silsila Qadaria Kamalia Muamulaat

1. Qur'an aur Dua

     - Tarteeb waar Qur'an ki tilaawat

     - Maqsoos sooron ka ehtemaam

     - Munaajaat-e-Makhbool

     - Masnoon Duaein

2. Adhkaar aur Muraaqibaat

     - 12 Tasbeeh

     - Durud Shareef ka ehtemaam

     - Din bhar ke aamaal ka jaiza (Muhaasibah)

     - Jo muraaqibah Sheikh tajweez kare

3. Ta'leem wo Ta'allum wo Muta'lia'

     - Sheikh ki Majaalis ka ehtemaam

     - Sheikh ne jin kitaabon ka muta'lia' karne ko kahein.

Aitebaaraat & Intezaai Umoor

Aitebaaraat & Intezaai Umoor - poori kainaat aitebaaraat ki duniya hai Allah paak ki. Isi liye yeh shaks a waahid hai.

Jitni maqlukhat hai unki maiyat Intezaai hai. Tamam maqlukhat Umoor e Intezaai hai. Noor ke parde mein jalwa gar hai yaan zaahir hai. Kainaat saari kun se hai.

Tamam maujudaat ka mansha e inteza wujood e haqiqi hai.

Hai pan alag hai cheez/hai alag hai.

Maqlukhat ki haqeeqat maaloomaat e ilaahiya hai. Un maaloomaat ko haq taala shaanahu ne zaahir farmaaya hai apni sifaat ka asar daal kar.

Sifaat ke kai aqsaam hai. Ummhaat ul sifaat, asma e takweeni, asma e tashreeyi, asma e kiyaani.

Ummhaat ul sifaat - hayaat, ilm, iraada, khudrat, samaat, basaarat aur kalaam. In ka sabse bada hissa Allah Ta'ala ne insaan ko ata farmaya hai. Balke Allah Ta'ala ne apni zaat ki bhi tajalli daali hai.

Allah Ta'ala apni zaat me apne sifaat mein apne afwaal mein apne aasaar mein ekta hai. Allah Ta'ala ne maqlukh ko apni isme zahir se zahir farmaya hai. Similarly others.

Isliye mai mayyit hun, jaahil hun, muztar hun, aajiz hun, andha hun, gunga hun, behra hun. Unka maaloom hun aur kuch nahi hun. Uno diye toh le sakta hun nai toh nai. Allah Ta'ala ne apni sifaat aur asma ki tajalli farmai hai. Is ko iqtezaat e zaatiya kehte hain.

Aitebaaraat e Uluhiyat 5 hai

1. Khaliq - Makhluq

2. Maalik - Mamlook

3. Haakim - Mahkoom

4. Rab - Marboob

5. Ma'bood - Aabid, Abd

Aitebaaraat e Risaalat 5 hai

1. Muallim - Mutaallim (Taalib e Ilm)

2. Muzakki - Mutazakki

3. Muta'a - Muthi

4. Matbu' - Muttabe

5. Mubasshir wo Munzar - Basharat aur Nazarat lene waala

Aitebaaraat e Abdiyat 5 hai

1. Faqeerullah

2. Ameenullah

3. Waliyullah

4. Khaleefatullah

5. Abdullah

Waaridaat-e-Qalbi

Khatir se Dhikr hai

Dhikr se Fikr hai

Fikr se Iraada hai

Iraade mein do khismein hai - mutaraddid aur gair mutaraddid

Iraada jab mutaraddid hota hai use "Hamm" kahte hai

Agar iraade mein se irtedaad nikal jaaye toh woh "Azm" ban jaata hai

Iraada jab azm ki soorat ikhtiyaar kar leta hai toh uske baad Feyl saadir hota hai

The above is an explanation of how people indulge in to things.

Fana aur Baqa ke Ehtemaalaat

Fana aur baqa ke teen ehtemaalaat:

1. Fana e Iraadah

2. Tajaddud e Imsaal

3. Fana e Taam go bande ke zubaan se khud Allah bol rahe ho

Makhlooqaat ki Haqeeqat (Faqr)

Ma'aloom apne wujood mein Aleem ka muhtaaj hota hai aur wujood ke tasalsul mein yaani baqa mein bhi Allah/Aleem ka muhtaaj hota hai.

Wahdatul Wujood = Qayyumiyat.

Jab wujood mein muhtaaj hai toh sifaat mein bhi muhtaaj hai.

Sifaat mein 7 ummahaat-us-sifaat hain - Hayaat, Ilm, Iraada, Khudrat, Basaarat, Sama'at, Kalaam.

Iraadah do jaanibain mein se ek ku tarjeeh de paane ko kehte hai.

Ham mayyit hai, jaahil hai, muztar hai, aajiz hai, andhe hai, behre hai, gunge hai - Sifaat-e-taqaabul-e-adam-ul-malaka.

Yeh hi kathore hai Allah paak ke sifaat ka mazhar daale jaane ke.

Hamare in Taqaabul-e-adam-ul-malaka waali sifaat se Allah paak se sawaal karte hai. Yeh hamara sawaal hai asal mein.

Cycle jaa nahi hai balke le jaayi jaa rahi hai isi tarah hum hayaat nahi hayaat di jaati hai, hum sun te nahi sunaaye jaate hai, bolte nahi bulwaaye jaate hai, dekhte nahi dikhaaye jaate hai, iraada karte nahi iraada karaye jaate hai.

Har feil mein faail Allah hai.

Sifaat-e-adamiya mein Sifaat-e-wujoodiya ki tajalli hoti hai aur is mein takraar hota hai kise Tajaddud-e-Amsaal kehte hai (Misl ka tajaddud). Isi ku Qayyumiyat kehte hai.

Khalq jo hai woh muhtaaj hoti hai Allah paak ki. Is ihtiyaaj ka khulna Laa Ilaaha Illallah ka khulna hai. Isi liye Allah waale apne naam ke aage Faqeer lagate the.

khaaliq ka taaruf yeh hai ke uska koi khaaliq nahi aur makhloq ki taareef yeh hai keh uski koi makhlooq nahi hoti.

Makhlooq ka koi kamaal makhlooq ki taraf mansoob nahi hota. Isi liye laayaq-e-hamd Allah paak hi hain.

Makhlooq ka jo faqr hai woh yeh hai ke woh khud se nahi reh sakti. Allah keh hijaab-e-noor se hi qaayim reh sakti hai.

Muhammad-ur-Rasoolullah - Istemaal e amaanat ke liye aap (S.A.W.) hai. Amaanat ka pehlu. Yaani jo kamaalaat-e-wujoodiya diye gaye hai us ka istemaal ksi tarah kiya jaaye.

Laa Ilaaha Illallah "faqr" ku kholta hai aur Muhammad ur Rasoolullah "amaanat" ke pehlu ku kholta hai.

Hokar fana rasool mein apne ku dekhna, kuch is tarah bhi hoti hai ziyaarat rasool ki.

Mureed Sheikh mein faani hota hai aur Sheikh Rasool mein faani hota hai aur Rasool Allah mein faani hota hai.

Jab faqr khulta hai toh banda Faqeerullah hota hai. Is se istedaad e amaanat paida hoti hai. Uske baad jab amanat ka sahi istemaal karta hai toh Ameenullah hota hai. Jab amanat ka haq ada karta hai toh Waliyullah hota hai. Aaur jab apni wilaayat se Allah ke bando ku Allah se milaane ka kaam karta hai toh Khaleefatullah hota hai. Aur jab is par jam jaata hai toh Abdullah banta hai.

Apne faqr ke khul ne se faani fillah hota hai banda aur itteba-e-rasool ke saath baaqi billah hota hai.

Pehla sabaq - har shay ku dekhte hi yeh samajh na ke yeh makhlooq hai aur Allah uska khaaliq hai. Aur makhlooq hai toh mamlook hai - Allah iske maalik hai.

Sulook-e-Ilmi & Tanzeeh woh Tashbeeh

Sulook do qism ka hota hai - ek aitebaar se sullok ilmi hota hai aur ek aitebaar se sulook amali hota hai. Is ka matlab yeh nahi ke Sulook-e-Ilmi mein be-amali hoti hai balke yeh matlab hai ke Allah Ta'ala ke qurb woh maeeyat ke aur "Raabtah bainal Khaaliqi wal Makhlooq" ke tafseelaath mein gaur woh fikr karna, tadabbur karte rehna, sonchte rehna, uska muraaqibah karte rehna aur usi line se mujaahidah karte rehna yaani Ilm mein mujaahidah karna (Faraiz aur Waajibaat aur Sunan ke ahtemaam ke saath saath). Allah tabaarak woh ta'ala ki Khaaliqeeyat, Maalikeeyat, Ruboobiyat, Haakimeeyat, Haq ta'ala shaanahu hi "Tanzeeh" aur "Tashbeeh" waali jo shaklein hai woh, Haq ta'ala shaanahu ke zuhoor ke jo maraatib hai woh, Haq ta'ala shaanahu ke Sifaat ke baare mein Asmaa' ke baare mein jo aqsaam paaye jaate hai woh - in cheezon mein zyada gaur woh fikr karna yeh Sulook-e-Ilmi kehlaata hai. 

Soofiyah ne Allah tabaarak woh ta'ala ke Asmaa' woh Sifaat ke andar gaur woh fikr kiya - kyun ki Asma' woh Sifaat mein mein gaur woh fikr ka hukum diya gaya. Zaat ki haqeeqat mein gaur woh fikr karne se mana kiya gaya balke Ulema farmaate hain ke Jannat mein bhi Allah ki zaat ki haqeeqat ku nahi pehchana jaa sakta - Isku Maqaam-e-Ahadiyat kehte hain. Allah paak "Maqtoo'ul Ishaarah" hai matlab jiski taraf ishaarah nahi kar sakte. Kyun ki jiski taraf issharah kar sakte hum aur aap usku pehchaan sakte. Jab gaur woh fikr karne se Allah paak ke Asmaa' woh Sifaat ka inkeshaaf Allah farmaate hain, woh uloom khul te hain toh phir in haqaaiq ku bayaan karne ke liye soofiyah ne apni ek zubaan ejaad kiya. Unki apni ek zubaan hoi hai. Aur yeh haqaaiq na jaane mein aate na bolne mein aate aur na muntaqil karte ek se doosre ku isliye uske liye alfaaz nahi hai toh jo alfaaz baazaar mein yaane logon mein istemaal hote hai un alfaaz ka sahaara leke unki madad leke woh haqaaiq bayaan kiya jaata. Is mein lafz toh woh rehta joh logon mein aam rehta lekin matlab woh rehta jo soofiyah ka dekha huwa aur samjha hua rehta.

Sirf ta'leem woh ta'llum se Tasawwuf samajh mein nahi aata. Tasawwuf ek amali raaste ka naam hai. Ilm mein bhi ek amal paaya jaata hai lekin us ilm ka ek amal hota hai. Doosra yeh ke Tasawwuf ek nisbati raasta hai. Nisbati raasta hai ka matlab yeh hai ke koi shakhsiyat jo sarparasti karne waala ho woh shaksiyat apni nigraani mein apne saamne waalon ki istetaat se baat ku samjhaati hai aur unki maujoodgi se ek maahaul banta hai aur kuch asraat padte hai jo mehsoos mushaahid bhi hote hain aur gair mehsoos bhi rehte hain. Yeh cheez asar andaaz hoti hai saalik ke qalb pe. Tasawwuf (nek logon ki,buzurgon ki, Allah waalon ki, saahib-e-nisbat logon ki) suhbat ke bagair nahi hai. Phir amal ki badi ahmeeyat hai. Is  ke saat Ilm hojaaye toh noorun ala noor hai. Ilm se muraad ilmi muzaakiraat bhi ho. 

Baaze cheezein bahut hi aasaan hoti hai lekin wohi cheez sahib-e-ilm ki nazar se, saahib-e-zauq ki nazar se doosri hojaati. Jaise teesra kalimah hai - "Subhaanallahi wal hamdulillah wa laa ilaaha illallahu wallahu akbar". Iske bade fazaail hain. Aur zaahir hai ke aadmi fazaail ke istehzaar ke saath aur azmath ke saath padta bhi hai aur faaidah bhi hota hai. Lekin soofiyah ke paas yeh teesra kalimah ek doosri cheez hai aur unki fahm woh maarifat woh wijhdaan ke saath agar aap teesra kalimah padenge toh woh ek doosri cheez hogi. Uske fazaail hi alag hojaate.  Teesre kalime mein jo baat hoti hai woh soofyah ke zubaan ke aitebaar se "Tanzeeh" aur "Tashbeeh" ka mazmoon hai. Yeh ek istelaah hai soofiyah ki. Tanzeeh ke maane aate hai paak karna (paak batana) - Allah tabaarak woh ta'ala ku tamaam aibon se paak saaf bataana. Aur Tashbeeh ka matlab hai ke Allah tabaarak woh ta'ala apne Asma' woh Sifaat se makhlooqaat mein zuhoor farmaaye hain. Makhlooqaat mein Allah paak ne apne Asma' zaahir kiye hai apne Sifaat zaahir kiye hain. Jab soofiyah yeh baat bolte haih toh uski jo nazaakat hai usku malhooz rakh kar baat karte hain - taaleemaat ke taqaaze, Quraan paak ke taqaaze, Nussos ke taqaaze, Ahaadith ke taqaaze ke Allah ke liye kya bolna hai aur kya nahi bolna hai yeh sab cheezon ka lihaaz rakha jaata hai aur jaana chahiye. Phir usku samjhaana aur samajhna padta hai. Allah tabaarak woh ta'ala tamaam aibon se paak hai - yeh Tanzeeh hai lekin Haq ta'ala shaanahu aise paak hain ke Allah tabaarak woh ta'ala ka zuhoor kahin kisi nauiyat se nahi ho sakta hai yeh galat hai. Ise Tanzeeh-e-Mahaz kehte hai jo baatil (gumraahi aur galati) hai. Isi tarah Tashbeeh-e-Mahaz bhi baatil hai. Firqa-e-Mushabbihah jo paida hua woh Tashbeeh-eMahaz se hua aur Firqa-e-Muattila jo paida hua woh Tanzeeh-e-Mahaz se hua. Baatil firqe aqeedon se hote hain masaail se nahi.  Masaail ke faraq ka naam firqah nahi hota - Maslak hota hai. Maslak ek hi sahih hai "Ahle Sunnat wal Jama'at". Firqa hamesha jab bana hai jab aqaaid ke andar aqal ku daqal diya gaya zyada aur aqal se taaweelaat ki gayi aur taayyun kiya gaya mataalib ka. Yeh Hadhrat Ibn Abbas R.A. ka bayaan hai ke firqa aqal ke zyada daqal andaazi se banta hai. Teesre kalime mein Tanzeeh woh Tashbeeh dono ka mazmoon hai. Aur is mein yeh khayaal rakhna hota hai ke ain Tanzeeh ke waq mein Tashbeeh malhooz hona aur ain Tashbeeh ke waqt mein Tanzeeh malhooz hona aur is ke saath saath adab poora malhooz hona keh aisi baat nahi kiya jaaye jo Allah paak ke shaayaan e shaan nahi hai.

Tauheed-e-Wujoodi waale woh hain jo Wahdatul Wujood ke qaail hote hain. Aur sab hi soofiyah wahdatul wujood ke qaail hote hain kyun ki wahdatul wujood wijhdaani aur haali ilm hai. Wijhdaan use kehte hai aise Ilm ku jise aadmi apne andar paata hai yaqeeni tareeqe par sirf taabeer nahi ho sakti yaane bol nahi sakte. Bahut se uloom wijhdaani aur zauqi hote hain kinku aadmi mehsoos karta hai, us par yaqeen karta hai, aitemaad karta hai lekin bol nahi sakta usku kyun ki bolne ke liye alfaaz nahi hote usku. Maslan mewon mein mauz bhi meetha hai, aam bhi meetha hai, seb bhi meetha hai lekin is meethe pan mein faraq kya hai koi bol nahi sakta. Woh zauqi cheez hai. Tauheed e wujoodi waale jab apne "maa fee zameer" yaane apne andar jo paate hai use zaahir karte hain toh bahut logon ku us mein, unke mataalib mein shubah hojaata hai isliye inkaar kardete hain. Isi wajah se Tanzeeh ku (Haq ta'ala shaanahu ki Subhaaneeyat ku) pehle samajh na hota hai. Tanzeeh kehte hai Subhan hone ku (Subhaanallah mein jo baat hai). Allah tabaarak woh ta'ala ku paak qaraar dena. Kyunki hamaari paaki aur hai aur Allah ki paaki aur hai. Bahut si cheezein hamare liye kamaal hai aur woh Allah ke liye aib hai aur bahut si cheezein hamare liye aib hai lekin Allah paak ke liye aib nahi hai kamaal hai. Maslan Surah Ikhlaas. Hamare liye waalid hona kamaal hai lekin Allah ke liye woh aib hai.

Haq ta'ala shaanahu ki subhaaneeyat mein jo baatein hoti hain uska ijmaal yahan se shuru hota hai ke "Jism aur jismaaneeyaat", "Maadda aur maaddi taqaaze" aur "Maaddi ahwaal" inse Allah ta'ala paak hain. Agar yeh baat unki taraf lagayi jaaye toh naa paaki hai. Allah tabaarak woh ta'ala limit mein hadd mein nahi hai isliye soorat nahi hai. Soorat had aur taayyun ku kehte hai. Allah tabarak woh ta'ala mahdood nahi ho sakte. Unke liye aib hai woh. Jo mehdood hoga woh muqayyad hojaayega - woh ek jagah hoga doosri jagah nahi hoga, woh ek waqt mein hoga doosre waqt mein nahi hoga, woh ek khusoosiyat ke saath hoga doosri khusoosiyat ke saath nahi hoga. Allah tabaarak woh ta'ala ku soorat nahi hoti. Allah tabaarak woh ta'ala ku maadda nahi hota. Allah tabaarak woh ta'ala ku shakal nahi hoti. Maadda, soorat, shakal wagaira "Haadis" hone waali cheezein hai. Haadis use kehte hai jo nahi rehti use banaya jaata jaise deewaar ke oopar ghode ki shakal banaaye aap. Is ghode ki shakal banane ke liye qalam leke us ku deewaar ke oopar muqayyad karte. Saaf (plain) deewaar ke oopar muqayyad karte. Ghode ki shape mein lakeerein kheechte. Yeh cheezon se Allah ta'ala ku paak karna hota hai. Aur jab in cheezon se Allah ku paak kiya jaata toh us mein behsumaar tafseelaat nikalti hain. Us ke saath Tauheed-e-Wujoodi rehti woh samajhna hai. Wahdatul wujood uske saath rehta hai. 

Maadda aur maaddiyaat aur lawaazimaat-e-maadda - in sab se Allah tabaarak woh ta'ala ki zaat paak hai mein sab se pehle "Shirk-e-Zaati" aata hai. Allah ta'ala ki zaat mein koi shareek nahi. Jab zaat mein koi shareek nahi (maadda aur maaddiyaat se Allah paak hain) toh Allah ta'ala ka koi juz nahi banta. Poori ki porri makhlooq mein poori ki poori kaayenaat mein Allah ta'ala ka juzz nahi banta jaise Insaan ka bachcha Insaan ka juzz hai, ghode ka bachcha ghode ka juzz hai, Aam aam ke beej ka juzz hai. Isliye Allah ki koi aulaad nahi aur Allah kisi ki aulaad nahi kyun ki woh juzz nahi hote - "Lam yalid walam yoolad". Isliye Allah ku beta bolna sab se badi aur gandi gaali hai. Aur aasmaan woh zameen woh pahaad ja yeh baat sune toh unse bardaasht nahi hui keh aasmaan phatne ke qareeb hogaya, zameen shaqh hone ke qareeb hogayi aur pahaad phat ke reza reza hojaane ke qareeb hogayi. Rahman ke shayaane shaan nahi hota ke us ka koi beta ho. Jo kuch aasmaan woh zameed mein hai woh Allah ke bande hai unki makhlooq hai. Beta bolna zaati shrk hai aur buton ku pooj ne se bhi badi galati hai.

Tauheed-e-Wujoodi waale jab whadat-ul-wujood ke mazaameen sunate toh aam log yeh samajhte ke makhlooq mein Allah utar jaate shayad jisku "Hulool" kehte hain. Hulool ka matlab utar jaana andar jaise gair muslim mazhab waalon ke nazdeek Avtaar ka concept hain. Allah tabaarak woh ta'ala hulool nahi karte kisi makhlooq mein. Hulool karna usku bolte hain keh ek cheez doosri cheez mein ghul jaaye jaise shakkar chaai (tea) mein ghul jaati hai. Allah tabaarak woh ta'ala haal-mahal waala taalluq nahi rakhte makhlooq se. Allah kisi mein utarte nahi - na arsh mein na farsh mein na insaan mein na farishton mein, kisi mein bhi bhi nahi. Allah ta'ala kisi bhi makhlooq ke saath Haal-Mahal ka yaane Hulool ka taalluq nahi rakhte. Allah ta'ala is se subhaan hai. Subhaanallah mein yeh hai keh Allah ta'ala Haal-Mahal ka taaluq nahi rakhte - Hulool nahi karte. Lihaaza wahdat-ul-wujood ka mazmoon aise maane mein lena hota hai keh Hulool ka mazmoon zahan mein na aaye. Itni baareek baat hai yeh. 

Allah ta'ala ka makhlooq ke saath Zarf aur Mazroof ka taaluq nahi - jaise bartan aur bartan ke andar ki cheez maslan jaise chai ki pyaali aur chai. Chai mein shakkar yeh Hulool hai aur Chai ki pyaali mein Chai yeh Zarf woh Mazroof hai. wahan par ek cheez doosre mein ghus jaati (mil jaati) yahan par aisa nahi hota. Kisi makhlooq ke saath Allah ta'ala mazroof hai aisa nahi hai. Allah ta'ala kisi ke andar aagaye aisa nahi hai yaan koi cheez un ke andar aagayi aur Allah ta'ala upar se hai aisa bhi nahi. Is se hat ke samajh na hai Wahdatul Wujood. Jo baat hai uski language aisi hai keh woh bazaahir is se milti jhulti hai lekin is se Allah paak ku subhaan qaraar dekar woh mafhoom lena hai. Awwal hai Allah paak, Aakhir hai Allah paak, Zaahir hai Allah paak aur Baatin hai Allah paak. Qur'an khud keh raha hai "Huwal Awaalu wal Aakhiru Waz Zaahiru wal Baatin". Yeh Awwaliyat woh Aaakhiriyat, Zaahiriyat woh Baatiniyat Subhaaniyat achi tarah samjhe bagair nahi aati kyun ke Zarf woh Mazroof ka taalluq nahi hai yahn pe, Haal aur Mahal ka taalluq nahi hai yahan pe, Kul aur Juzz ka taalluq nahi hai yahan pe (keh makhlooq juzz hai Allah ta'ala ki aisa nahi hai). Allah ta'ala nai kul kisi ke na juzz kisi ke aur na jihat mein Allah ta'ala aate keh idhar hai yaan udhar hai - daayein, baayein, upar, neeche. Kyun ke zu-jihat hona yeh dossri jihaton se inkaar par hota hai keh idhar hai matlab udhar hai, upar hai matlab neeche nai, daayein hai matlab baayein nahi. Allah ta'ala mahdood nahi hote, zu-jihat nahi hote, haal nahi hote, mahal nahi bante, zarf nahi hote, mazroof nahi hote. Allah ta'al arsh nahi, kursi nahi, aasamaan nahi, zameen nahi, chaand nahi, sooraj nahi, dariya nahi, pahad nahi, paani nahi, aag nahi, mitti nahi, hawa nahi, insaan nahi, jinn nahi, farishtah nahi, jaanwaron ki koi qism nahi. Subhaan boleto yeh hai. Jitna is mein dimaag chalayeinge utna chalta yeh. 

Jab Subhaanallah bolte hain toh bolne waale ka khayaal, uska faham, uski akhal poore kaayenaat ku lapat ti hai. Kyun ke jo shakl-woh-soorat hai Allah paak us se Subhan hai toh kaayenaat mein shakl-woh-soorat bhari huwi hai. Hafte ki koi shakl nahi yaad rakh Ghulam. Allah ta'ala hafta-e-mahaz hain. Saari cheezein un se hi hai toh uno hai bolke hai - Wahdatul Wujood mein yahi mazmoon hai. Allah hai lekin unki koi soorat nahi shakl nahi - Hasti ki koi shakl nahi yaad rakh Ghulaam, In sooraton ku jaan na agyaar hai kamaal. Soorat gair hai. Isliye Islaam ne yeh taaleem di hai keh koi soorat ku uloohiyat se mansoob nahi karna. Sooraj Allah nahi kyun ki usku soorat hai. Chaand Allah nahi kyun ki usku soorat hai. Allah ku pehchaan na is se aur aasaan hojaata. Yeh sooraton ku toh ham jaante aur kuch sooraten aisi hai kise ham jaante hain. In ku mujarridaat kehte hain (mujarrid anil maaddah) yaane maadda nahi hai un mein jaise roohein hai, aqalein hain. Aur bahut see cheezein maaddi bhi hoti hai lekin hume nahi dikhta jaise farishte, jinn wagaira (see Aqwaal ul Nawal - Makhlooqaat - Shaqs-e-Waahid - Ma'aloomaat-e-Ilaahi).  Allah subhanahu woh ta'ala in sab se paak hai. Isliye paigambaron ke jo imaam hai Rasoolullah Hadhrat Muhammad Sallallahu Alaihi wa Sallam unke baare mein yeh aqeedah diya gaya ke "Wa ashhadu anna Muhammadan Abduhu wa Rasooluhu" - bande hai aur rasool hai. Har jagah Allah ke nabi S.A.W. ki abdiyat ka aqeedah diya jaata ke kahin uloohiyat ku unki taraf mansoob nahi karde. Illah hone ku unki tarag mansoob nahi karna. Allah ke rasool hai, numaaindeh hai, bande hai, tarjumaan hai, kamaalaat ke mazhar hai, khaleefah hai yeh sab hai magar Allah nahi hai. 

Toh Subhaanallah - yeh Tanzeeh hai. Magar ek baat ajeeb hai. Woh yeh hai ke sooraj Allah nahi hai kyun ke us mein soorat hai magar sooraj mein jo hai woh kahan se aayi kyun ke une nahi tha. Jab woh nahi tha toh us mein roshni bhi nahi thi. Toh jo roshni sooraj mein aayi woh kahan se aayi. Us mein garmi bhi nahi thi toh woh garmi kahan se aayi. Ek chhez thi hai nahi toh kya garmi kya roshni. Sooraj Allah nahi hai lekin sooraj mein jo nazar aara woh Allah ke paas se hai. Allah se hi hai woh. Uski jasaamat, uska hujum, uski garmi, uski roshni Allah se hai. Is liye Alhumdulillah hai. Subhanallah ke baad zyada gab nahi hai. "Subhanallahi" ke fauran baad "wa bi Hamdihi hai" aksar jagah pe. Subhanallah wal Hamdulillah bhi keh sakte lekin jo kalima Allah ku bahut zyada pasand hai jo meezaan-e-amal mein bahut zyada bhaari hai aur jo zabaan par bahut halka hai woh "Subhanallahi wa bi Hamdihi" hai aur is mein gap bilkul nahi hai. Aur waau jo lafz hai us ka maana ma' hai yaane Allah paak Subhaan hai uski Hamd ke saath. Hamd ka matlab kya hai yahan par? Hamd hoti hai khoobi aur kamaal par. Is ka matlab sooraj mein jo bhi khoobi woh kamaal hai woh sooraj ka nahi balke woh Allah paak ka hai. Aise hi jis kisi makhlooq mein jo kuch bhi hai woh Allah ka hai. Kaayenaat ke zarre zarre mein jo khoobi, jo kamaal, jo wasf, jo laayeaq-e-taareef cheez, jo nafa-woh-nukhsaan waala pahlu hai woh Allah tabaarak woh ta'ala ki taraf se hai (wa bh Hamdihi). 

Ek martaba Subhanallah boleto ek chakkar lagaata aadmi Allah ta'ala ke paak hone ke aitebaar se in sab makhlooqaat se aur ek martaba Alhumdulillah bole toh aadmi ka doosra chakkar lagta hai Allah tabaarak woh ta'ala ke in tamaam kamaalaat se mausoof hone ke aitebaar se jo makhlooqaat ke andar nazar aarahi hai. Isliye in do chakkaron mein meezaan-e-amal bhar jaata. Subhanallahi nisful meezaan yaani "Subhanallah" amal naame ke aadhe ku bhar deta hai. Wal Hamdulillahi tamlahu yaane "Alhumdulillah" usku complate kar deta hai. Soofiyah farmaate hain ke iske baad mein bacha kya? kyun nahi bharega tarazu?. Itna bada lafz hai yeh, itne ma'ani ku haawi hai ye, itna ghera rakhta hai apna keh uske baad kuch bache toh tarazu mein rakh sakte lekin bolne waale ke paas mein yeh ma'arifat rehna, yeh faham rehna. Aur in donon ku yaani "Subhanallah" aur "Alhumdulilllah" ku milaaye toh "Laa illah Illallah" hai kyun ki "Laa" ke andar subhaaniyat hai aur "Illa" ke andar hamdiyat hai - nafi woh isbaat. Jahan nafi paayi jaa rahi hai woh Subhaan ke maane mein hai ke Allah paak yeh nahi hai, yeh nahi, yeh nahi...etc.  toh Laa Illaha mein bhi nafi hai. Iliye "Laa Ilaaha" jo hai woh Subhaaniyat ke ma'ana ke liye hai aur "Illallah" jo hai woh handiyat ke ma'ana ku shaamil hai. Isliye Subhallah ke saath Alhumdulillah aur in dono ku millaye toh Laa Illah Illallah complete hojaata. Jisku yeh teen baatein samajh mein aagayi - yaane pehle Subhanllah (Laa Illaha) aur Alhumdulillah (Illallah) in dono ku alag alag kara aur phir dono ku job liya toh us ke baad kya baaqi rehta - Allah hi Allah rehta. Is ke baad itni azmat us mein paayi jaati hai, itni badaayi us mein paayi jaati hai ke gair ikhtiyaari taur par aadmi ki zubaan se nikal jaata hai "Allahu Akbar". Toh teesre kalime mein Tanzeeh bhi hai yaani Allah ku paak qaraar dena jaisa ke upar guzra aur Tashbeeh bhi hai. Tashbeeh is ma'ana mein hai ke jo makhlooqaat mein zuhoor hai wo Allah tabaarak woh ta'ala ke kamaalaat  ka hai yaani in makhlooqaat mein Allah paak ne apne sifaat ku zaahir kiye. Aur baaz soofiyah apne wijhdaan ke aitebaar se zaahir huwe bhi bol dete - Zaahir huwe lekin haal nahi, mahal nahi, zarf nahi, mazrrof nahi, kul nahi, juzz nahi, arz nahi, jauhar nahi wagaira wagaira. 

Allah paak ke liye khurroj wo nuzool,  zihaab woh hiyaab, muqqayaad woh gair muqayyad aisi koi cheez nahi lag sakti. Us se hat ke Allah tabaarak woh ta'ala ke liye kuch aisi cheez bhi saabit nahi kar sakte jo aib ho - jaise Allah ta'ala kisi jagah hai aur kisi jagah nahi hai bolna bahut bada aib hai. Allah ta'ala haazir hai, naazir hai, aalim-ul-gaibi-washhahaadah hai, woh har shay muheet hai, woh har shay ke saath hai - Wa huwa ma'akum aina maa kuntum, wa huwa bikulli shayim muheet, ala innahum fi miryatim milliqaayi rabbihim, ala innahum bi kulli shyim muheet.