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.
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