Eemaan asal mein "Khulq" ka ek hissa hai. Kalimah jo hai woh asal mein akhlaaq ka ek hissa hai. Ek hai "Khalq" aur ek hai "Khulq". Khalq jo hai woh zaahiri banaawat ka naam hai jaise shape, shakal, aank, naak kaan wagaira. Aur Khulq jo hai woh baatini/androoni banaawat ka naam hai. Is ka doosra lafz "Seerat" hai. Khulq ki jama akhlaaq hai. Akhlaaq jo hai woh baaz maqsoos aamaal ka naam nahi hai balke Sifaat ka naam hai. Androoni banaawat ka taalluq sifaat se hai.
Yeh jo khulq hota hai yeh aadmi ki us sifat ko kehte hain jis sifat se aadmeeyat aur insaaniyat se aadmi mausoof hota hai. Aur yeh asal mein eemaan ki sifaat se muttasif hone ka naam hai. Eemaan apni sifaton ke saath hai. Jaan pehchaan bhi uska usi se hai. Kamaal wo mei'yaar bhi uska usi se hai. Jaise rooh apni sifaton ke saat hai warna rooh koi aisi cheez nahi ho nazar aati hai. Aqal apne sifaton ke saat hai. Aqal kisi ku dikhti nahi. Eemaan bhi apni sifaton ke saath hai. Isi liye Qur'an-e-Paak mein eemaani sifaton ka zikr hai bahut jagah.
Akhlaaq ke maahireen yeh kehte hain ke NAFS se mutalliq jitne ausaaf honge woh Razeelah honge aur woh Kufr ke rishtedaar hain. Haafiz Ibn Qayyin R. A. ne isi badi achi tafseel ki hai. Aur dil se mutalliq jo ausaaf hote hain woh eemaani sifaat hai aur woh sab eemaan ke rishtedaar hain. Aur unko Akhlaaq-e-Hameedah kehte hain. Dil ki woh jo sifat hai us se aamaal sarzad hote hain. Amal jo hai nateejah hai sifat ka.
Baaz martaba is duniya mein takalluf se sifat nahi hone ke baawajood amal zaahir kiya jaata hai. Yeh is duniya ki kharaabi hai. Sifat us wasf ko paida karne ka naam hai jis se kab bhi amal saadir ho toh us ke nateejeh mein saadir ho aur smoothly saadir ho tab woh sifat bani warna woh bani nahi. Is ko aasaani se hum yun samjh sakte hain ke jab ham tajweed ka halqa karte hain toh us mein baaz saathi aise hote hain jinku tajweed aati hai. Kis lafz ka makhraj kahan se nikaal na hai unko aata hai. Aise banda jahan par bhi Qur'an-e-Paak mein se padhe ga woh har waqt sahi makhaarij se padhe ga. Aur aap dekhenge ke bahut se saathi aise hain jo baaz suraton ke masalan Surah Faatihah ke aur jo aakhri das suratein hain us ke andar "badee haa" aur "ain" ki mashq kar lete hain ke yahan pe yeh lafz aise nikaal na hai. Aisa banda Qur'an-e-Paak mein jahan "badee haa" aaigi wahan "badee haa" nahi nikaalega. Wahin niakalega bas jin Suraton mein nikaalne ki mashq ki hai masalan Surah Faatihah mein "Alhumdulillahi Rabbil 'Aalameen" mein. Kyun ke yeh wasf nahi bana balke ba takalluf naqal karne ki aadat daali gayi. Aise hi sifaat jo hai woh banaaye jaate hain mehnat kar ke. Jab woh ban jaate hain toh phir woh jo logon ke saath narmi se pesh aana, akhlaaq se pesh aana, murawwat se pesh aana wagaira yeh hamesha yaksaan hote hain. Isi wajah se yeh kitaabon mein likha hai ke kaafir ke paas akhlaaq kaarobaari hoga, garz par dependent hoga. Jaise hi garz badli khud woh bhi badal jaayega. Aur mu'min ke paas akhlaaq sifaati hota hai kaarobaari nahi hota. Us ne us sifat ku Allah Paak ki pasandeedah sifat hone ki wajah. se ikhtiyaar kiya hai. Woh hamesha waisa hi rahega.
In mein jo qalb (dil) se mutalliq sifaat hain jo bilkul against hote hain nafs ke toh un qalb se mutalliq sifaat ki jo buniyaadein hain woh das (10) hoti hain. Aur nafs se mutalliq jo sifaat hote hain un ki buniyaadein das (10) hoti hain. Aur in ke furoo'aat yaani branches be hisaab hain. Aur is mein jo cheez pesh aati hain umooman woh hai "TAWAAZO" (Fanaaiyat). Jis ki soofiyah ke yahan bahut mehnat karaayi jaati hai aur jis ku buniyaad qaraar diya jaata hai. Abdiyat ke andar asal "Tawaazo" hi hoti hai. Tawaazo ki haqeeqat yeh hai ke apne aap ku pehchaan kar khud ko kuch na samajh na - na ilm ke aitebaar se, na amal ke aitebaar se, na qaabiliyat ke aitebaar se, na sifaat ke aitebaar se. Aur jo kuch bhi aadmi ko apne paas nazar aata hai woh us ka hota nahi. Woh sab wujood ke asraat hain aur wujood bande ka apna nahi hota. Ummhaatul Sifaat kehte hain inko - Hayaat, Ilm, Iraadah, Khudrat, Sama'at, Basaarat, Kalaam yaani Zindagi, Jaan-na, Iraadah karna, Khudrat rakhna, Sun-na, Dekhna, Bolna. Yeh jo sifaat hai yeh wujood ke tawaabe (under mein) hai. Aur wujood jo hai woh makhlooq ke paas nahi hai. Wujood makhlooq ko diya jaata hai. Aur yeh sifaat wujood ke tawaabe hain toh yeh sifaat us wujood se us ke paas hain taabe ban kar. Warna bande ke paas kuch nahi.
In mein jo qalb (dil) se mutalliq sifaat hain jo bilkul against hote hain nafs ke toh un qalb se mutalliq sifaat ki jo buniyaadein hain woh das (10) hoti hain. Aur nafs se mutalliq jo sifaat hote hain un ki buniyaadein das (10) hoti hain. Aur in ke furoo'aat yaani branches be hisaab hain. Aur is mein jo cheez pesh aati hain umooman woh hai "TAWAAZO" (Fanaaiyat). Jis ki soofiyah ke yahan bahut mehnat karaayi jaati hai aur jis ku buniyaad qaraar diya jaata hai. Abdiyat ke andar asal "Tawaazo" hi hoti hai. Tawaazo ki haqeeqat yeh hai ke apne aap ku pehchaan kar khud ko kuch na samajh na - na ilm ke aitebaar se, na amal ke aitebaar se, na qaabiliyat ke aitebaar se, na sifaat ke aitebaar se. Aur jo kuch bhi aadmi ko apne paas nazar aata hai woh us ka hota nahi. Woh sab wujood ke asraat hain aur wujood bande ka apna nahi hota. Ummhaatul Sifaat kehte hain inko - Hayaat, Ilm, Iraadah, Khudrat, Sama'at, Basaarat, Kalaam yaani Zindagi, Jaan-na, Iraadah karna, Khudrat rakhna, Sun-na, Dekhna, Bolna. Yeh jo sifaat hai yeh wujood ke tawaabe (under mein) hai. Aur wujood jo hai woh makhlooq ke paas nahi hai. Wujood makhlooq ko diya jaata hai. Aur yeh sifaat wujood ke tawaabe hain toh yeh sifaat us wujood se us ke paas hain taabe ban kar. Warna bande ke paas kuch nahi.
Hadhrat Mujaddid Alf Saani R.A. ne farmaaya ke "tamaam makhlooqaat ki haqeeqatein 'Adamaat hain. Makhlooqaat saari M'adoomaat hain". Jo mujaddid 100 saal mein aata hai woh Mujaaddid-e-Sadi hota hai aur jo 1000 saal mein aata hain woh Mujaddid-e-Alfee hota hai. Un 'adamaat par Allah paak ke Wujood ke saaye padte hain, Allah ki sifaat ke saaye padte hain. Toh yeh makhlooqaat Uqoos hain saare, Zilaal hain sab (Zill saaye ku kehte hain). Magar cheezon ke saaye mein yeh baat hoti hai ke us mein kasaafat nahi hoti (thick pana nahi hota), hiss nahi hoti. Lekin Allah paak ne apne sifaat ka jo saaya daala hai toh us mein hiss aur kasaafat paida kee hai apne qudrat se is liye use pakda jaa sakta hai. Warna asal yeh hai ke bande ke paas apna kuch nahi hai. Mayyit hain ham sab, adam hain, murde hain (Innaka mayyit wa innahum mayyitoon). Ab jab murda hai toh ilm bhi nahi hai, qudrat bhi nahi, iraadah bhi nahi, samaat bhi nahi, basaarat bhi nahi, kalaam bhi nahi hai. Kuch bhi nahi hai. Toh is liye is haqeeqat ku pehchaan kar apne aap ku is istehzaar mein rakhna ke main kuch nahi.
Kyun ke yeh sifat jab banti hai toh dar asal yahi sifat jo hai na woh Allah paak ke awaamir ku apne upar laagu karne mein aur Huzoor S.A.W. ku apne upar laagu karne mein buniyaadi kirdaar adaa karti hai. Aap kuch nahi hain toh kisi ka kuch le sakte. Aap khud kuch hain toh aap nahi lenge, us mein apna milaa lenge - apni aqal, apni samajh, apni marzi wagaira. Jab tawaazu ki haqeeqat bande ku haasil hoti hai toh phir yeh akhlaaq waale shobe zinda hona shuru hote hain. Tawaazu hi hai jo baat karne ka dhang bataayegi, tawaazu hi hai jo bartaaw ka dhang bataayegi, Tawaazu hi hoi hai jo kis mauqe par kis se kya cheez ka sulook hona chahiye woh waazeh karegi. Asal tawaazu ban na hai pehle. Tawaazu bane, Ikhlaas bane, Shuja'at bane, Sakhawat bane, Haya bane, Murawwat bane, Fatwat bane, Sabr bane, Shukr bane, Tafweez bane, Tasleem bane, Raza bil Qaza bane. Yeh sifaat hain. Yeh eemaan ki sifaat kehlaati hain. Aur yeh chain hai matlab ek hoga toh doosre mein uska asar aayega, doosra hoga toh teesre mein uska asar aayega aise hi ek ki nafi hogi toh doosre ki nafi hogi, doosreki nafi hogi toh teesre ki is tarah yeh chain hai yaani mile jhule hain.
Tawaazu ki haqeeqat yeh hai ke apne ku kisi se afzal nahi samajhna hatta ke kutte, billi aur khinzeer se bhi acha nahi samajhna. Sawaal yeh paida hota hai ke ham oh insaan hain. Ham kaise in jaanwaron se afzal nahi samajh sakte? Yahan yeh samajhna hai ke afzal ka taalluq Allah paak ke qurb wo raza se hai. Allah paak ki qurb wo raza Aakhirat mein hi khulne waale hai. Is se pehle nahi khulne waali. Jab tak woh decide nahi hua ke aap Allah paak ke pasandeedah hain ya nahi hain tab tak kisi se bhi afzal nahi ho sakte hatta ke kutte, billi se bhi nahi khinzeer se bhi nahi. Kyun ke kutte, billi, aur khinzeer se Allah paak naaraaz nahi hote. Kutta toh kutta hai, Allah paak ke makhlooqaat mein se ek makhlooq hai. Us ke liye na Jannat hai na Jahannum. Koonu turaaba. Matti hojao toh sab ku matti bana diya jaayega. Billi ku bhi aise hi hai. Khinzeer ku bhi aise hi hai. Allah paak ke muqarrab hone ka taalluq Aakhirat mein hi khul ne waala hai aur jab tak woh nahi khulega tab tak yeh nahi kaha jaa sakta ke ham unse ache hain yaa nahi. Aur ehtamaalan, ham apne ku kisi Kaafir se bhi acha nahi samajh sakte ke ho sakta hai ke us ko eemaan ki taufee ho jaaye aur ho sakta hai ke eemaan salb ho jaaye idhar.
Tawaazu ke muqaabile mein jo hota hai woh "Kibr" hai. Aur sifaat ki khusoosiyat yeh hai ke jab tak us ke muqaabil se daal ke aap muwaazinah nahi karein ge us waqt tak woh poori cheez khulti nahi. Aur "kibr" ki haqeeqat hai doosre se apne aap ku afzal samajhna. Agar doosre ka taqaabul na daala jaaye aur apne ku acha samjha jaaye toh yeh "Ujub" hai. Aur Ujub bhi gunaahe kabeerah hai aur kibr bhi gunaahe kabeerah hai. Ek aadmi ujub mein hai aur ek aadmi sharaabi hai toh Allah ke paas donon mein koi faraq nahi hai. Bandon ke paas go bahut faraq hai. Yeh bhi gunaahe kabeerah hai woh bhi gunaahe kabeerah hai. Yeh bhi galat hai woh bhi galat hai. Apne ku acha samajh hi nahi sakte. Acha toh woh hai jisku Allah paak acha bolenge. Jab bolenge tab hukum lagega. Us se pehle toh lag hi nahi sakta. Fa laa tuzakku anfusakum - yaani Apne ku acha mat bolo. Huwa a'alamu bimanittaqa - yaani us ko maalum hai ke kaun muttaqi hai. Huwa a‘alamu bikum iz ansha-akum minal arzi wa iz antum ajinnatun fii butuuni ummahaatikum - yaani wo tum ko us waqt se jaanta hai jab tum apni maa ke pet mein ho. Allah paak farmaa rehe hain ke "Jab yeh nutfa gaya tha, jab yeh beenj pahuncha tha toh yeh beenj ki qualiy kya hai yeh ham ku pehle se maaloom hai" [Surah An-Najm Aayah 32]. Har insaan ek beenj ki shakal mein hai aur woh beenj ke apne sifaat hain, uski apni qualities hain toh woh qualities jo jis beenj ki hain Allah paak ku maaloom hai ke woh kya hai. Toh is liye kisi ku yeh kehne ka haq nahi hai ke woh kaisa hai. Yeh toh Allah paak wahan jaane par hi bataayenge ke kaun kaisa hai. Ujub karne ki gunjaaish nahi. Kisi doosre se apne aap ku acha samajhne ki gunjaaish nahi. Aalim se toh bahut alag baat hai, Daa'ee se toh bahut alag baat hai, Aabid se toh bahut alag baat hai, Musalmaan se toh bahut alag baat hai kisi se apne ku acha nahi samajh sakte. Jannat mein daakhil nahin ho sakta woh aadmi jiske dil mein raai ke daane ke baraabar bhi kibr hoga.
Imaam Gazaali R.A. ne is mauzu par kalaam karte huwe badi ajeeb baatein bayaan farmaa'een. Tabsirah jo ham karte hain logon ka hatta ke (yahan tak ke) bure logon ka (maslan yeh kehna ke "Kya haal hogaya logon ka"). Farmaaya ke is ka maqsad kya hai? Kyun bol rein aap yeh baat? Yeh Kibr hai. Yeh Imaam Gazaali R. A. ka jumla hai. Atagfirullah! Astagfirullah! jo padte hain logon ke saamne toh logon ke saamne istigfaar padke apne ku is se baraa-at zaahir karne se mansha kya hai? Yeh pooch rein Imaam Gazaali R. A. Matlab aisi baareek baareek cheezon mein paayi jaati hai woh. Har jagah hona zaroori nahi hai. Har istigfaar padne waale ke liye zaroori nahi hai woh lekin yeh jo istigfaar padha jaa raha hai us ka muharrik (uske peeche wajah kya hai) kya hai yeh talaash karna. Yeh jo tabsirah kiya jaa raha hai us ka muharrik talaash karna chahiye. Hamse mashwara nai kiya gaya, hame invite nai kiya gaya, ham jo ahmiyat nai dee gayi, woh aisa kyun karta hai?, woh waisa kyun karta hai?, us ne aisa kyun kaha? yeh jitni cheezein hoti hain na in saari cheezon ke peeche kya hai aap talaash karein ge toh "kibr" milega.
Aur "Aajizi" mein hota yeh hai ke main kya aur meri haisiyat kya. Buzurgon ki aadat yeh thi ke jab unko koi bura bolta toh farmaate the keh sahi toh bol raha hai. Aug agar bhala bole toh farmaate ke woh bichaara pehchaanta nahi mujhe isliye bol raha hai. Hadhrat Maulana Rasheed Ahmad Gangohi R. A. ke paas Hadhrat Maulana Haaji Imdaadullah Sahab Muhaajir-e-Makki R. A. ne kehla bheja tha ke Raheed Ahmad se kaho ke kabhi khat nahi likhte aur apne haalaat ki ittela nahi dete. Kya baat hai? Sheikh ko toh haalaat ki ittela dete rehna chahiye. Hadhrat Gangohi ne khat likha aur farmaaya keh Hadhrat haalaat ki ittela toh woh de jisko haalaat hote hon kuch. Mujhe aate hi kya hain, mere haalaat hi kya hain ke main haalaat ki ittela doon kuch. Phir us ke baad mein likha ke albatta jo baat main mahsoos karta hoon woh yeh hai ke kisi ke taareef karne par khushi nai hori aur kisi ke mazammat karne par tabeeyat par kuch takleef nai hori yaani koi buraayi kar de toh bura nai lagra aur koi taareef karde toh acha bhi nai lagra. Jab yeh khat pahunch toh Hadhrat Haaji sahab ne jawaab likha aur farmaaya ke "Tauheed-e-Af'aali" mubaarak ho. Asal yeh haal jo hai yeh Tauheed-e-Af'aali ka hota hai. Tauheed-e-Af'aali ke andar bandah itna mutawaazeh hojaata hai, itni fana-iyat us mein aati hai ke acha aur bura (wal qadri khairihi wa sharrihi minallahi taala) Allah ki taraf se hai yeh istihzaar rehta hai.
Feyl jo hain woh harkat ke andar hota hai. Harkat mein faail Allah ku dekhna. Ashiya mein jo gair mutaharrik ashia hain us mein khaliq aur maalik Allah ku dekhna aur jis shay ke andar jo harkat paayi jaati hai us harkat ka faail Allah ku dekhna. Ab woh harkat dost ki ho ke dushman ki ho, bolne se ho ke bartaaw se ho, apne se ho ke paraaye se ho, woh harkat fan ki ho, woh harkat light ki ho, woh harkat gaadi ki ho, woh harkat paani ki ho, woh harkat darakhton ki ho, hawa ki ho us ke peeche Allah paak ku dekhne lag jaana yeh Tauheed-e-Af'aali hota hai.
Hamare buzurg yeh chahte hain ke jab Aadmi Allah ke raaste mein (jamaat mein) nikle toh woh Ikraam par mehnat kare, Akhlaaq par mehnat kare. Ikraam ka lafz khaas maslihat se bola jaata hai. Ikraam ki buniyaad kya hai? Kyun karna hai kisi ka Ikraam? Kyun ke woh aap se acha hai is liye karna hai. Ek martaba Hadhratji Inaamul Hasan sahab R. A. ne 6 number par baat ki. Us mein unhone Ikraam par badi pyaari baat ki. Unhone farmaaya ke Ikraam ke do hisse hain - ek Husn-e-Muaashirat aur ek Husn-e-Akhlaaq. Farmaaya ke Husn-e-Muashirat yeh hai ke aap se kisi ko takleef na pahunche. Kisi ku takleef kisi nau'iyat ke na pahunche bas yahi hai Husn-e-Muashirat. Na baat mein, na bartaaw mein, na dhang mein kisi cheez mein kisi ko takleef na pahunche aur iska poora ehtemaam bande ko ho. Kyun ke jab ehtemaam paaya jaata hai, fikr paayi jaati hai toh takleef nahi pahunch ti hai aur agar pahunchi bhi toh maamooli pahunch ti hai. Aur agar pahunch bhi gayi aur maamooli pahunch gayi toh saamne waala maazoor qaraar deta hai ke bhai fikr toh karta tha na pahunchane ki lekin gair ikhtiyaari taur par hogaya. Jab ehtemaam aur fikr nahi paaya jaata hai, tawajjo nahi paayi jaati toh bahut pahunch ti hai aur badi pahunch ti hai aur jo pahunch ti hai woh saamne waale ku azeeyat deti hai. Farmaaya ke Ikraam mein Husn-e-Muashirat yeh hai ke ham se doosre ku takleef na pahunche. Aur doosra hissa Ikraam-e-Muslim ka Husn-e-Akhlaaq hai aur us ki haqeeqat yeh hai ke aap se doosre ku aaraam pahunch jaaye. Aur farmaaya ke Husn-e-Muashirat "Farz" hai aur Husn-e-Akhlaaq "Kamaal" hai (Kamaalaat mein se hai). Yeh Insaan ke kamaal mein se hai, fazeelat mein se hai ke aap se doosre ku aaraam mil jaaye baqiyaa aap se doosre ku takleef na ho yeh toh faraaiz mein se hai.
Ab yeh takleef pahunch ne ke andar bahut si nazaakatein paayi jaati hain malan ek Aadmi lamba bayaan kar rah hai, is se takleef pahunch jaati baith ne waale ko. Huzoor-e-Paak S.A.W. ki shaksiyat aur Sahabah jaise ushhaaq (aashiqon) ki shaksiyat jo marmitne waale qurbaan hone waale in ke darmiyaan bhi Aap S.A.W. rozaana waaz nahi farmaate the. Hadhrat Abdullah ibn Mas'ood R.A. farmaate hain ke Huzoor-e-Paak S.A.W. baat karne mein naaga farmaa diya karte the uktaane ke darr se ke saamne waale bore na hon. Sahaabah R.A. ke bore na hone ke darr se Aap S.A.W. baat ko mukhtasar farmaate the aur naaga farmaate the. Aur hamaare paas is ka ehtemaam hi nahi hai keh ek sahab ne bayaan khatam kiya toh doosre ne tashkeel ke naam se dobaara bayaan shuru kar diya aur teesre ne kisi aur taqaaze ke naam se koi aur baat shuru kar di aur baithne waalon ku takleef pahunch ri. Baaz waqt hota yeh hai ke Aadmi yeh sonch ta hai ab isee waqt mein saari Hidaayat inku pilaa doon ga. Jitna waqt liya jaa raha yaan diya jaara us mein baat khatam kar dena chahiye. Agar aap 10 min izaafa kar diye toh kya poora deen pesh kar denge us 10 min mein. Jitna waqt diya jaara us mein jitni baat ho sakti thi us mein khatam kar dena chahiye. Sirf isee mein nahi, yeh toh ek misaal hai.
Yeh takleef pahunchaane ka jo nizaam hai yeh kayee cheezon mein hota hai. Yeh asal mein Juz-i-yaat hote hain. Aur ek misaal yeh dee jaa sakti hai ke wuzu karne waala Aadmi baazu baitha aur zor se khad khad khakaar raha hai. Zaahir hai badi azeeyat pahunch ti hai is se. Azeeyat pahunchne ke furu'aat bahut ajeeb khism ke hote hain. Jaise galat parking ka masla hai, yeh kitna takleef pahunchata hai logon ku. Aur bahut zyada badhhe rahein (bhondapan, bedhangapan) koi yeh bhi takleef pahunchata hai. Islaam badhhe rahne ku pasand nahi karta. Saadgi ko toh pasand karta hai, safaayi sutraayi wagaira lekin badhhe rahne ku pasand nahi karta. Baaz waqt Namaaz mein bilkul thodi jagah mein koi ghus jaata hai yaan koi bulaa leta hai is se poori namaaz mein takleef pahunch ti rehti hai aas paas waalon ku. Namaaz mein touch karne ka koi hukum nahi hai. Yeh hai hi nahi ke iska payr isku lagao is ka payr usku lagao. Na kandhe lagana hai na payr, lagaana hai hi nahi ek doosre ku. Seedh (line) mein khadhe rahna hai aur beech mein gap nai rahna hai. Beech mein gap nai rehne ka matlab yeh hai ke itna close ho ke mazeed koi Aadmi ki gunjaayish na ho ke woh mauqa dekh ke ghus sake. Warna touch karna Namaaz mein yeh nahi hai Islaam mein. Jo Aadmi ku khushu-wo-khuzu se Namaaz padne ki aadat hai us se poocho aap ke jab koi touch karta hai toh kya hota hai. Hum ku toh aadat hi nahi hai na is wajah se yeh masla hota hai. Hadhrat Anwar Shah Kashmeeri R.A. ne farmaaya ke yeh bid'at hai yeh ek doosre ke payr ku touch karna aur farmaaya ke yeh impossible hai. Siwaaye naanch ne ke aur kuch nai kar sakte aap. Kabhi aisa kar rein kabhi aisa. Ruku mein jaate waqt aisa. Sajde mein jaate waqt waqisa, khade rahe waqt kuch aur aisa thode hi hai. Farmaaya ke azeeyat pahunchane waale jo juz-i-yaat (specifics) hote hain woh beshumaar hote hain. Aur woh baareek baareek hote hain jahan 'Aadmi mahsoos bhi nahi kar paata. Aur ek misaal yeh hai ke farz Namaaz ke baad sunnat ke liye ek dam khade hogaye. Koi andaaza hi nahi ke koi jaana chah rein ya nahi. Ek Aadmi hai us ku jaldi hai woh sunnat nai pad sakta, ghar jaake padna chah ra ya nahi padna chah ra kisi wajah se, aap kaun hote us ku pack karne waale. Chaar rak'aat ke baad chanda shuru kar diya taraaweeh mein, lambi Namaaz padha di, lambi lambi Dua kar le rein yeh sab azeeyat pahunchane waali cheezein hain. Hadhrat Maulan Imran Khan sahab R. A. farmaathe the ke lambi dua ka haq us ku hai jo tanhaayi mein bhi lambi dua ka aadi ho. Aur hamaare paas yeh hai ke khatam hi nahi hori ek baat se. Bichaaron ke haath thak gaye lekin dua hai ke khatam hi nahi hori. Bataana yeh hai ke Takleef pahunchaane ke juz-i-yaat bahut hote hain. Hadhrat Maulana Imram Khan Sahab R.A. farmaaya karte the ke jab Maulana Yusuf sahab paun ghante ki dua karte the toh tum logon ku maalum hona chahiye ke unke paun ghante ki dua mukhtasar hoti thi. Maine apne aankhon se un ko teen se saadhe teen ghante tak umooman karte huwe dekha hai. Toh jo aadmi tanhai mein 3 - 3 1/2 ghante dua karta hai toh woh agar majmue mein 3/4 ghanta dua karta hain toh woh mujhtasar hi hai. Aisi bahut si kuz-i-yaat hain. Toh yeh juz-i-yaat hoti hain yeh juz-i-yaat ke andar dimaag kaam karna hota hai asal ke kaun se amal se takleef pahunch ti hai aur kaunse amal se nahi. Ikraam-e-Muslim ke ek hisse mein jo Husn-e-Muashirat ka hai us mein yeh hai ke ham se kisi ku takleef na pahunche aur yeh Faraaiz mein se hai. Aur doosra hissa jo Husn-e-Akhlaaq ka hai woh yeh hai ke hamaari zaat se doosre ku faaidah pahunch jaaye. Yeh Makaarim-e-Akhlaaq mein se hai, yeh Kamaalaat mein se hai.
