Be wuzu hargiz na soya kare agar sotay sotay aankh khul jaye to uth kar wuzu karle aur tahyatul wazu padh kar so rahay - wazu karne se dil ko Shifa haasil ho kar tabiyat ka malaal daur hota hai hamesha bawazu rehna chehray par noor paida karta hai.

Salik shehar mein hoya jungle mein har aik farz namaz jamaat ke sath ada kiya kare - Jo buzurgaan sehraa nasheen they un ki jamaat mardane ghaib ke sath hoti thi- agar dusray ka milna mumkin na hoto khair majaboori hai ye kehna ke karaman katibeen ke sath jamaat ho jati hai Ho da goi ke siwa aur kuch nahin- har shakhs mein ye Liyaqat kahan ke farishtay is ki iqtedaa karen agar bil farz farishtay ya arwah buzurgaan namaz mein is ke sath shareek bhi ho jaien to jamaat ki fazeelat haasil na hui haan agar mardane ghaib shareek honge tab jamaat ho jayegi.

Aksar sufi auqaateِ makrooba mein namaz o muraqba baja laatay hain fuqah kehte hain makrooh waqt mein gazab e ilahi josh karta hai khuda ke dost jawab dete hain ke is josh gazab hi ko door karne ke liye taat o ibadat baja lana zurori hai kyunkay bandah aur ghulam ka mansab bhi hai jab apne aaqa mein gazab ke asaar dekhe to khushamad mein mashgool ho taa ke wo gussa bakhairokhubi rafa ho jaye nez aashiq e Sadiq ko mehal wa ghair mehal se gharz nahi wo apni justojoo mein laga rehta hai phir meharbani ki haalat mein mehboob ka kuch aur haal hota hai aur gazab ki haalat mein kuch aur hota hai agar mashooq naz o andaaz ghoday par sawaar nezah tane chalata ho bajuz is ke ke tum apne seenay ko is ka nishana banaao aur kuch na karo ge aur is shaane qehar se tum ko jo lazzat haasil hogi wo andaze se kharij hai fuqah ye bhi kehte hain ke auqaate makrooh mein mushriqeen shaitan ki parastish karte hain sufi kehte hain lehaza zururi huwa ke hum un ki zid w mukhalifat karkay wahdahu la shrika lahu ke huzoor mein surangoon karen.

Mureed ki neend aisi honi chahiye jaisay nabi kareem salle Alah alehi wasallam ka irshade graami hai ke meri ankhen soti hai aur mera dil nahi sota- aisi neend na soye ke jis mein apne wajood se be khabar ho jaye - kehte hain do admiyon ko neend nahi. aik mubtelaye dard w faraaq ko ranj o gham ke sabab. dusra wasil ko lutf o lizzat ke sabab se - ye bhi kehte hain ke ahal e yaqeen ko neend bohat aati hai kyunkay un ke dil mein ranj o gham nahi rehta. itmenan ke sabab khoob sotay hain magar jab ke tamam Umar un ki bedaari mein guzri hain un ki tabiyat jaagne hi ki aadi ho jati hai.

Mureed chahay khwab din ko dekhe ya raat ko apne murshid ke siwa kisi se bayan na kare aur jab bayan kare to is ki tabeer na puchye agar murshid bayan kar dein fahuwal muraad warna khamosh ho jaye salik ibteda mein jo waqiyat dekha karta hai wo baad mein rafta rafta kam ho jatay hain maslan jab koi shakhs kisi shehar ko ja raha hon to rastay mein is ko darakht pahad aur tarha tarha ki cheeze nazar aati hain isi terha asna sulooq mein bhi aftab w sitaaray aur soor mashaiykh waghera ashiya salik ki nazar mein aati hai aur kabhi kabhi Haatif ki aawaz bhi sunta hai magar baad mein mafqood ho jati hai.

Istanja karte waqt amaamah w topi utaar dena chahiye aur dusra kapda sir par baandh le.

Peer ki khidmat mein jo kuch kharch kare is ka shukriya baja laye aur peer ka apne upar ahsaan samjhay ke is ko qubool farmaya.

Kam khanay ki aadat daalnay ka tareeqa ye hai ke agar koi shakhs aik khuraak khata ho to woh aik sair chaney tol kar rakh le phir har roz un chano mein se aik chana kam kare un ke sath apni khuraak ka aata ya chawal wazan kar liya kare is tadbeer se saal bhar mein 360 chano ki barabar khuraak kam ho jaye gi aur kisi qism ki kamzoree bhi paida nah hogi.

sufia karaam aitekaf ki badi riayat farmatay hain baaz ny chalees roz ka aur baaz ne teen chillon ka aitekaf ikhtiyar kiya baaz ne ramzan ke aakhri ashray ka aitekaf hi kaafi samjha. Aitekaf ki teen kismain hain Ek Aitekafe Moyyen jo sab ko maloom hai aur aam log aitekaf karte hain, Dusra aitekafe Dawam jo har waqt mautakaf hai, teesra aitekaf dil yani ahl e dil apne khana dil ke andar aitekaf karte hain ya yun kahiye ke ye jo dil hamaray paas hai hum apne dil se is dil par aitekaf karte hain.

Mureed khana khatay waqt laa ilaah ilallahu ka zikr ya aur koi zikr karta rahay taakay wa nabu at-aamukum bil zikr ka misdaaq banay khanay ke har luqme aur pani ke har ghoont par Bismillah padhta jaye baaz buzurgaan har luqmah o har ghoont par Bismillah ma Fatiha ke padhte they ye tajjub ki baat nahi hai jitni der mein luqmah uthaya chabaya w nigla jata hai itni der mein surah Fatiha padh satke hain haan jo buzurgaan har luqmah par khatam Quran Shareef karte hain yeh un ki karamat mein daakhil hai har shakhs aisa nahi kar sakta.

- Jab kisi dawat mein jaanay ka ittefaq ho to kisi dusray shakhs ko apne sath na le jaye agar khidmatgaar sath ho to is ko majlis mein apne barabar na bithaye magar jab ke mezban naraaz na ho - agarchay log raste mein baaten karte hue sath ho len to makaan dawat ke darwazay par un sab ko rukhsat kare agar kisi ko apne sath andar le bhi jaye to mezban se ittela kardey ke 1 shakhs ko mai khud laya hu ya wo khud aaya hai agar aap ki ijazat ho to shareek ta-aam kiya jaye phir jab mezban ijazat na de to bura na manay is ijazat mein kayi faiday hain awwal ye ke Hadees Shareef mein aaya hai ke jo shakhs baghair bulaye ziyafat mein gaya is ka jana chori ke sath aur wapas aana gharat giri ke sath hai dusri baat ye hai ke mezban ne chand ginti ke admion ki dawat ki hai ab ye jo muft ke mahman le jaye ga to is ghareeb ko na-haq sharmindagi hogi teesra ye ke mezban ne apne hum mashroob o mazaaq logon ko madoo kiya hai is ajnabi ki shirkat se un ke zouq mein farq pade ga. Jab tak aur log na khaye luqmah uthane mein Sabqat na kary. Khanay ki baithak ye hai ke daaya pair khada rakhay aur baaen pair ko bichaa kar is ke upar baithe yahi nashist sunnat hai magar mashaiykh o buzurgaan ke samnay baa adab baithna chahiye - Sufiyon ke khanay ka waqt baad namaz isha aur qareeb zawaal ke munasib aur hakeemana kaam hai woh waqt se teesray waqt khana nahi chahiye aur khaye itna jitna ke log teesray waqt khatay hain yani mukhtasir tor se. Majlis ta-aam se rukhsat honay ke waqt mezban se musafah karkay mukhtasar alfaaz mein khanay ka shukriya ada kare khanay ke shukriya ko Sufi mazad dandan kehte hain yani kisi ka khana muft nahi khatay balkay is ka shukriya ada karte hain. Aadmi mein aisi hi ghairat honi chahiye. Khanay ka aib o hunar bawarchi se zaroor bayan kare taakay is ko tambeeh ho aur aindah kharab khana paka kar maal zaya na kare. Jawan mard aur kshadah dil aadmi ki dawat qubool kare bakheel ki dawat hargiz qubool karni nahi chahiye kisi hela bahana se taal dena chahiye.

- Mubtadi ke liye muqaddam ye hai ke murshide haadi ki talaash o justajoo kare. Murshid do qism ke hotay hain aik haadi aur aik Munazzir arabi (anay wali sa-at hai) darane wala mutnaba karne wala, mustaqbil ke khatraat se aagah karne wala, (azaab Elaahi ka) khauf dilanay wala (khususan paighambar). In dono mein tameez karni bohat mushkil hai kyunkay dono waaz o nasihat karte hain aur nasihat mein hidayat bhi hai aur andaaz bhi.

- Taalib ko jawaa mard aur himmat wala hona chahiye tazkiye nafs yani nafs ko paak banana hai is ki had nahi jahan taq ho sakay kiye jaye akhlaqe zamima maslan hiras, hasad, bughz, gazab, shehwat, kazb o gheebat waghera se baaz rahay aur tamam mohremat makrubaat sharai ko chod de duniya ki lizzaton aur tamam mehsusaat o maaqulaat se juda ho jaye apni riyazat o mujahida ko shumaar mein na laye aur ye samjhay ke mai ne kuch nahi kiya khilwat w tanhai ikhtiyar kar le agar sehraa mein ghaar mil jaye to bohat umdah hai. Halal rizq ka intezam kare aur jahan taq mumkin ho ahtiyat se kaam le ghiza itni khaye jis se jismani kaarobar chalta rahay taye ka roza bohat behtar hai aur baaz log some dawam ko bhi isi ke qareeb samajhte hain pani kam peenay mein bhi bohat koshish kare. Peer ka hukm baja laane mein badi mustadi se kaam le aur khafeef baton par tavajja nah kare. Thoda soye aur ghaafil nah soye khwab o bedaari ke darmiyan sona chahiye baap dadaon aur ilm o aqal par fakhr na kare apne taie sab se badter aur zaleel o khwar samjhay kyunkay jo shakhs aisa samajhta hai khuda se bohat nazdeek hota hai. Wazu o Taharat mein itna vaham na kare ke namaz aur wazifa ka waqt chala jaaye. Mai baarha keh chuka hu aur phir kehta hu ke taalib ko sab se zyada do baton ka ihtemaam karna chahiye aik tazkiye nafs dusra tavajjae taam yani nafs ka paak karna aur khuda ki taraf pooray taur se mutwajjah hona inhi do baton ke liye Ambia maboos hue aur inhen ki unhon ne taleem di. Bil farz wazu nahi hai to koi baat muraqba aur huzoori se dil ko khaali na rakhay tazkiye nafs yahi hai ke nafsaani khwahisaat na kare aur tavajjae tamam ye hai ke tamam khatraat dil se dafaa kare Sahaba karaam bawjood is qader jehaad dua aur mehnat o mushaqqat ke inhen do baton par sakht koshish karte they mere aur inhen ke sabab se un ke Muratib o madaraj buland they taalib ke liye zaruri nahi ke salamati imaan ki dua kare apne maqsood ko pesh e nazar rakhay phir jo ho huwa kare.

Jawab - Baghair deedar o maarefat ke mohabbat fuzool hai asal mohabbat wahi hai jo maarefat o deedar ke baad peda ho. Taalib har aik raste se mehboob ko talaash kare kyunkay is ko maloom nahi kidhar se jald pahche ga. (12 Surah Yusuf 67) لا تدخلوا من باب واحد وادخلوا من أبواب متفرق Tum sab aik darwazay se na jana balkay kayi juda juda darwazon mein se daakhil hona. Yusuf ko har aik darwazay se talaash karna chahiye taalib ko khamosh nahi baithna chahiye balkay har waqt koshish karta rahe.

Jawab - Agar aashiq ishq mein sarshaar hai to koi jawab nahi de ga agar jawab de ga bhi to yahi de ga ke mai nahi jaanta. Mohabbat aik raaz hai jo aashiq o mashooq ke darmiyan hota hai. Mayane aashiq o mashooq ramzeest karaaman katibeen raham khabar neest Yani aashiq o mashooq ke darmiyan aisa bhi raaz hota hai jis ki khabar karaaman katibeen ko bhi nahi hoti hai. Mohabbat gungay ke mun mein gur ki tarha hai gunga kha to sakta hai lekin bata nahi sakta ke is ki lazzat kya hai. Mohabbat phoolon ki khusbhoo ki tarha hai ke aap sungh to satke hain magar is ko dusron ko bata nahi satke. Har cheez hum ko dimagh ke zariye samajh mein aati hai magar mohabbat dimagh ke dairay ke bahar hai dimagh is ko mehsoos nahi kar sakta na jaan sakta hai aur jo cheez dimagh ke dairay ke bahar ho usay hi raaz kaha jata hai aur is ke maienay hai jo samajhney ke baad bhi jo jan-nay ke baad bhi anjaana reh jaye. Dimagh ki zabaan lafz hai aur dil ki zabaan ehsas hai aur kuch ehsas aisay hotay hain jin ko kabhi kabhi lafzon mein bayan karna mushkil hota hai aur mohabbat bhi inhi ehsason mein se hai.

- Nabi kareem salle alah alehe wasallam ne hazrat abdullah bin Zubair razi Allah taala anho ko saat saal ki Umar mein bait farmaya baccho mein jab shaoor bedar honay lagey jab se le kar chalees saal ki umar taq mureed honay ka acchaa waqt hai. Agar un dino mein acchi tarha mujahida kare ga to jald kamiyaab hoga budhape mein agar is taraf mutwajjah huwa to aisay farebulmarg ko kya huzoor haasil ho sakta hai magar phir bhi nekiyon ke sabab se jannat mein darjaat buland honge matlab ye hai ke jawani ki umar mein ye kaam badi khoobi se anjaam paata hai khuda taufiq de to poori himmat is taraf mutwajjah kare.

- Is umar ka budha aadmi na sakht riyazat kar sakta hai na sakht mujahida kar sakta hai balkay is ko ye zaroorat hai ke koi shakhs is ki khidmat kiya kare lehaza is ke liye yahi kaafi hai ke ye paanchon waqt namaz ba jamaat ada kare vird vazayf padhay aur khilwat mein baith kar ankhen aur mun band kare aur muraqbe mein mashgool ho. Mashgooli ka jo tareeqa peer bataye is par amal kare agar is ke dil mein peer ki mohabbat hai to zaroor kuch nah kuch haasil ho jaye ga.

- Jab mureed peer ki khidmat mein haazir ho to is ke jamal bakamaal par nazar rakhay aashiq ki tarha mu taktaa rahe ya apne pairo par nigah rakhay khada rahe. Agar baithy to seene par nazar rakhay. Peer ke samnay daud kar na chalay na bohat aahista chalay agar koi cheez laya hai samnay rakh de agar koi tohfa ya buzurgon ka tabarruk laya hai to nihayat adab ke sath pesh kare jab peer ke samnay haazir ho sir zameen par rakhay is tarha ke sajda na ho jaye yani peshani zameen ko na lagey balkay amaamah ka page zameen par tik jaye Hazrat Sheikh Naseeruddin rehmatullah aleh ke huzoor mein isi terhan kiya jata tha. Jab peer ki khidmat se wapas ho Sheikh ki taraf peeth na kare aur jis tarha dil Sheikh ki taraf mutwajjah hai chehra bhi mutwajjah rahay jo shakhs har waqt peer ki khidmat mein haazir rehta hai us se ye ahtemaam na ho sakay ga magar is ko bhi itna zaroor chahiye ke peer ke samnay se do teen qadam ulta chal kar pusht kare pehlay hi qadam mein pusht na kare. Jab peer ke samnay baithy to idhar udhar na taktaa rahay aur ghadi ghadi na uthay na baithy haan jab peer uthe to un ki muwafiqat kare aur jab woh ayen tab bhi khada ho jaye. Peer ke samnay baith kar ongah na kare agar neend ka ghalba kare kisi konay mein ja kar so jaye. Peer ke samnay na wazifa padhay na tilawat kare nah peer ko tanha chod kar nafil namaz padhnay jaye peer ke samnay paan bhi na khaye magar jab ke peer khud hukm den. Agar peer ke samnay khana khanay ka ittefaq ho to bohat tameez ke sath chhota niwala le aur unglian saalan mein na bharay. Umoore bashri mein Sheikh ko apne misl tasawwur kare innama anaa bashar mislakum aur umoor elaahi mein Sheikh ki misl jane Sheikh arif hai arif ka nafs bhi arif hota hai nafs jab irfan ke maidan mein jaulani karta hai is waqt is ki bandish mushkil ho jati hai is liye umoore bashri mein Sheikh ko apne se bhi zyada jane peer jo kuch hukum de is par ghor kare agar Shariyat ke mawafiq hai balaa tamil baja laaye agar sakht na jaaiz hai to tamil se kaam le agar kuch vaham paida ho be dhadak kar baithy kyun ke peer un uloom se waaqif hai jin ki is ko khabar bhi nahi. Hazrat Moosa o khizar alehe ssalam ka qissa suna hoga peer ke tasarrufat ko bhi aisa hi tasawwur kare. Tum ko nahi maloom ke peeron se kya kya batain zahur mein aati hain jin ki hikmat inhi ko maloom hai peer ke samnay zikr o muraqba mein mashgool nah ho balkay peer ki huzoori mein rahay. Har shakhs apne kaam mein ustaad aur maahir hota hai peer haq ke rasta ki rahnumai mein ustaad aur maahir hota hai peer haq ke rasta ki rahnumai mein ustaad aur maahir hai. Jis jagah tum sau sala mujahida se nahi pahonch satke peer tum ko aik baat mein wahan pahncha sakta hai kyunkay ke woh rasta ki doori o nazdeeqi aur nasheb o faraz se waaqif hai. Is liye jo kuch peer farmaye tum balaa izr baja lao agar Sheikh kisi apne khaas kaam ka hukum den is ko badi rehmat tasawwur karo.

- kehte hain ke mureed peer parast hona chahiye is ka matlab ye hai ke peer jo Anwaare laahuti ka mazhar hai to ye is ki parastish nahi hai balkay haq ki parastish hai. Agar kaha jaye ke is darmiyani soorat se kya faida jawab ye hai ke huzoor qaim karna kyunkay peer ki soorat hamaray samnay maujood hai aur aisi cheez ka tasawwur khoob ho sakta hai gaib ke tasawwur mein khatraat muzahim hotay hain. Tasawwure Sheikh ka tareeqa ye hai ke apne aap ko Sheikh ke rubaroo un ki majlis mein haazir tasawwur kare ya apne dil mein Sheikh ka khayaal jamaye ya apne aap ko hama tan Sheikh samjhe ye kaam khaas nek bakhton ka hai ye na muraqba hai na mushahida hai na mukashifa balkay ye moyaina hai yani ain ba ain. Agar peer ki soorat mein jamal bakamal na ho to noore qudsi ke sath is ka tasawwur kare yahan taq ke khud is noor se aarasta ho jaye agar mureed noorani tasawwur ka asar peer ki soorat mein mulahiza kare to ummeed waar ho ke anqareeb peer ke asrar se mataa hoga. Agar apne andar noor ka asar dekhe to khush ho ke anqareeb is ko woh martaba miley ga jis se peer bhi rashk karen ge aur un ko is se faida pahnche ga. Bohat se mureed aisay hue hain ke duniya mein un se peeron ka naam roshan huwa hai. Agar kisi na shaista jagha peer ka tasawwur samnay aa jaye to na is ki taraf mutwajjah ho na is ke door karne ki koshish kare. Apne peer ko aik saaf shaffaaf aaina tasawwur kare ke is par tajalli ho rahi hai aur ye is ke nazaaron mein mashgool hai. Namaz mein peer ko dayen ya bayen taraf tasawwur kare ya apna imam samjhay ya apne sajda ki jagah. Apne dil mein khayaal kare ya haazir o nazir samjhay to aur bhi accha hai. Jahan tak ho sakay acchi soorat o haalat mein peer ka tasawwur jamana chahiye. Peer ka naam virde zabaan rakhay peer ke tasawwur ke liye koi waqt Moyyen na kare balkay aik lihazh bhi is ke tasawwur se khaali na rahay mureed har waqt peer ko ghaib ke mushahida mein samjhay aur apne upar peer ki tajallii ka tasawwur kare agar aisa karta raha to aik waqt woh hoga ke peer is ko khilwat mein samnay aa jayen ge aur peer ke dil par jo haq ki tajalli ho rahi hai is ka aks us ke dil par jalva gir ho ga. Dekho aftaab ka aks pani mein padta hai aur pani ke paas jo deewar hoti hai is ke upar pani ka aks namudaar hota hai deewar mein kasafat ke sabab se ye qabiliyat nahi hai ke aftaab ka aks is ke andar zahir ho magar jab woh pani ke qareeb hui to aftaab ke aks mein se zariye pani ke is ne apna hissa le liya is tafseel se tum samajh gaye ho ge ke peer ke qalb ki taraf mutwajjah hone mein kitna faida hai.

- Agar peer ne kisi kaam ka hukum diya aur namaz ki jamaat tayyar hai to pehlay peer ka hukum baja laaye kyunkay jamaat dobarah bhi mil sakti hai magar peer ke hukum mein jo harj pade ga is ki talaafi mumkin nahi. Ye baat acchi tarha ghaur se samajh lo ke peer aik bashar hai aur bashariyat rakhta hai aur Khuda taala tamam nasb o azafaat se paak hai is ke kaam mein taakheer honay se is ko gussa na aaye ga is ka gussa aitbaari hai aur peer kyun ke bashar hai aur gussa bashariyat ke lawazmaat se hai. Lehaza is ke kaam mein taakheer na honi chahiye ke is ko gussa na aajay. Agar tum se peer ko ranj pahoncha aur peer ne maaf bhi kar diya magar ye samajh lo ke ba takaza bashariyat peer ke dil mein aik girah zaroor lag jaye gi. Kabhi na kabhi is ko zaroor khayaal aeye ga ke ye wohi shakhs hai jis ne mere sath aisa kiya tha. Khuda se zyada peer se khauf karna chahiye. Imam maalik razi Allah taala anho ka mazhab hai ke agar koi shakhs khuda ki janib mein gustaakhi karne ke baad tauba kare to is ki tauba maqbool hai aur agar koi Huzoor salle Alah alehe wasallam ki shaan mein gustaakhi kare to is ko qatal kiya jaye ga kyunkay Nabi sale Allah alehe wasallam nasb azafat se hain un ki nisbat jo baat kahi jaye un par is ke saboot ka waham ho sakta hai maslan koi shakhs kahe ke falan Nabi ne jhoot bola hai to ye un Nabi ke haq mein dushnaam Sarih hai yani gaali hai kyunkay Nabi insaan hain aur jhoot o sach dono insaan ki taraf nisbat rakhtay hain. Bakhilaf is ke Khuda ko jo shakhs jhoota kehta hai to Khuda ki taraf jhoot ki nisbat nahi ho sakti. Ye mahez is shakhs ki behoodgi hogi jo tauba se maaf ho jaye gi. Jo shakhs Ishara ya sarhatan, apne peer ki tauheen karta ho tum ko is se bilkul bezaar ho jana aur aisi nafrat karna chahiye jaisay Zahid shetan se nafrat karta hai agar tum kuch bhi is ki taraf maael ho ge to be ghairat kahlau ge.

- Peer ke diye hue kapday ko nihayat adab o ehtram ke sath mehfooz rakhay kabhi eid waghera ya khusoosi dino mein is ki ziyarat kiya kare aur is ko apna Shafi jane.

- Peer ki gaddi shareef yani nashist gaah ka bhi wahi adab o ehtram malhooz rakhay jo peer ke sath adab lazim hai. Is ke upar na baithy adab ke sath is ke samnay khada ho aur is ki taraf peeth na kare ultay pairon wapas ho aur samjhay ke jaisay peer wahan tashreef rakhtay hain agarchay peer inteqaal hi kar chuka ho kyunkay peer ki rooh arwahe khaasa mein se hai aur ye woh roohein hain jin ko tay makaani yani aik jagah se dusri jagah jana un ko haasil hota hai. Aik hi waqt qabar mein bhi hain aur majlis mein bhi aur Khuda ke huzoor mein bhi.

- Peer ke tamam Khulfa peer ka aaina o sifaat ke Mazahir hotay hain un ko peer ki aik aik Nemat ke sath makhsoos tasawwur karo aik darya se ba kasrat nahre nikalti hain aur sab se aab pashi ki jati hai jis zameen mein jo tukhm (beej) daaltay hain wahi peda hota hai yahi haalat mureedon o Khulfa ki hai ke Sheikh se har aik apni istedad ke Mowafiq Faiz laita hai.

- Umoore bashriyat mein peer ki ittebaa soch samajh kare kahin aisa na ho ke tum ko nuqsaan pahnche maslan peer ki chaar biwiyan hain to ab tum pay ye zaruri nahi hai ke tum bhi chaar hi karo magar jab tum chaar ka bojh utha satke ho aur tumhari mashguli mein farq na aye to koi harj nahi. Agar peer maal jama karta hai to tum ko nahi karna chahiye peer ki nisbat khayaal karo ke woh jo kuch karta hai bahukm elaahi kisi Maslehat se karta hai garzi ye ke har aik baat mein pairwi theek nahi. Peer ko shajarِe Moosa tasawwur kare yani jaisay Moosa aleh salam ne darakht se Khuda ka kalaam suna tha ye shakhs Sheikh ke kalaam ko samjhay aur is ko muhaal na khayaal kare kyunkay Hadeese Qudsi mein warid hai ke Khuda farmata hai jab bandah nawafil ke zariye mera qurb haasil karta hai to mere sath sunta hai mere sath dekhta hai mere sath boltaa hai. (Bukhari shareef Hadees number 6502) is se zyada aur kahan tak bayan karoon. tum samajh daar ho samajh lo.

- Peer ka bayan maslehat aur hikmat se khaali nahi hota hai. (Peer ki har baat par rakhna nazar un ki baat ke matlab hazaar hotay hain) Peer ki har baat ko molvion se tahqeeq o tasdeeq na karta phiray agar tahqeeq ki zaroorat ho gi to peer hi se ho jaye gi Allah taala farmata hai ke. 16: Surah Nahal - 43 Fas'alu Ahlal-zikri Inkuntum Laa'ta'alamum Aye logo! ilm walon se pucho agar tumhe ilm nahi. Ahle zikar kaun hai yani ahle mushahida. Peer ki agar koi baat samajh mein na aaye ya ilm e zahira se takraye to misl moosa o khizr aleh salam ke jano.

- Kuch log jo na samajh hotay hain woh peer ko bhi aik ustaad ya muallim ki tarhan samajhte hain magar hamaray khwajgane chisht ka ye tareeqa nahi. Hamaray yahan mureed aashiq aur peer mashooq hai hum peer ke barabar bhi kisi ko nahi samajhte peer se behtar samjhna to bohat door ki baat hai hum hargiz na kahin ge ke junaid o Bayazeed hamaray peer se badh kar they hamara to ye aqeedah hai ke humne peer aur nabi o khuda ko aik dekha aur aik jana hai. Hazrat Maulana Rumi rehmatullah alaih farmatay hain har ke peer o zaat e haq ra yak na deed nay mureedun nay mureedun nay mureed Yani jis nay peer ki zaat ko haq ki zaat nahi samjha woh mureed nahi mureed nahi mureed nahi.

Jawab - Mureed ibteda mein jo khwab dekhe peer ke samnay bayan kare aur tabeer na puche agar peer khud hi tabeer bayan karen to behtar hai warna khud na kare. Khwab mein Ambiya w Aulia ki ziyarat kare magar peer ki ziyarat sab se behtar jaaney aur aqeedah rakhay ke tamam peer haq par hai magar mere peer ka rasta sab se nazdeek hai. “Agar khwab mein peer ko ya Nabi ko buri haalat mein dekho to is ko apni haalat tasawwur karo ya yun samjho ke duniya mein koi aisa haadsa honay wala hai jis ke andar har makhlooq ki ye haalat ho jaye gi.”

Jawab - Agar mureed peer ke agay agay chalta ho tab bhi peer ki ittebaa ko na chodey qayamat ke roz mureed chahe kisi martaba ka ho peer ke peechay is ko khada kiya jaye ga. ( 17 : surah bani israil - 71) يوْمَ نَدْعُواْ كُلَّ أُنَاسٍ بِإِمَٰمِهِم Jis din hum har jamaat ko us ke imaam ke sath bulayen ge. Hazrat Makhdum Ashraf Shah Jahangir simnani rehmatullahe taala aleh farmatay hain ke bargaahe elaahi mein maqbuliyat ka mera darja agar intehai bulandi par pahnche ke arshe mualla tak mera sir jaye tab bhi apne murshid kaamil ke astane par hi mera sir ho ga.

Jawab - Mureed raahe sulooq ke kisi bhi maqam par pahonch jaye magar peer ki sahbat tark na kare yahan aisay bareek nukaat w lataaif hai ke har aik nazar un ka ehsas nahi kar sakti mai ( Khwaja Bandah Nawaz ) taqreeban sattar ( 70 ) saal apne peer o murshid ki sahbat mein raha aur apni nisbat bohat kuch gumaan rakhta tha magar jab woh guzar gaye tab maloom huwa ke abhi bohat se aisay kaam karne baqi hain jo un ke samnay hi karne ke they magar mai ne jo aisi peer parasti ki thi ke jaisi chahiye to peer mujh se gayab nahi hain balkay ke har waqt meri tarbiyat ke liye maujood hain ye mera bayan mahez ilm se nahi hai balkay mera mushahida o muaina hai. Yak zamana sohbat ba Aulia Behtar az sad sala taat be riya Aulia karaam ki sahbat tumhe aik lamhe mein wahan pahncha sakti hai jahan sau saal ki ibadat o riyazat nahi pahncha sakti.

Jawab - Mureed iradat ke baad mein tamam tar mataalib apne peer hi se talab kare kyunkay buzurgon ka irshad hai ke apne peer ko chod kar dosray se talab karna murtad hona hai is liye peer hi se talab kare agar dosray ke paas jaye ga to is ki dastgeeri na kare ga muft mein raah kharab hogi. Peer se kisi aisi baat ki farmaaish na kare jis ki sulooq mein zaroorat na ho. Peer se khaas asraar maloom karne ki zid na kare na peer ka raaz kisi se bayan kare. Mureed apne yaqeen mein aisa kaamil hona chahiye ke kisi karamat ke dekhnay ki zaroorat na rahay. Aur na is ka muntazir rahay ke peer se koi karamat zahur mein aaye is ke kayi sabab hain aik ye ke peer karamat to rakhta hai magar is ko zaahir karne ka hukm nahi hai ya woh is liye zaahir nahi karta ke shahrat ho kar log is ka waqt kharab karen ge ya peer ne mureedon ko azmaane ke liye karamat posheeda rakhi hai karamat dekhnay se jo shakhs mautaqid ho is ka aiteqaad kaamil nahi hai. Pakke aiteqaad ka wahi mureed hai jo apne peer ki nisbat kashif halaat honay ka yaqeen rakhay.

Jawab - Peer se agar koi laghzish ho jaye to is ko hujjat na qarar de isi tarhan jo baat peer bataur hikayat ke bayan kare is ko bhi hujjat na banaye buzurgon ka qaul hai ke peer ki laghzish ko hujjat qarar dena bad bakhti ki nishani hai agar peer ne kisi aurat ka gana sunna hai to tum ko ye munasib nahi ke tum bhi suno peer jo kuch karta hai Khuda ke sath karta hai tumhara wahan kya dakhal hai. Agar peer ne koi hikayat bayan ki aur is mein kuch ikhtelaaf huwa to tum ko bad aiteqaad na hona chahiye ye aalame ilahiyaatt ki baazi giri hai tum wahan taq nahi pahonch satke. Tamam mohqiq Arif aur Ambia o Aulia wahan gum hain kisi par haqeeqat ka bhed nahi khula. Agar peer ki nisbat khwab mein koi khilaaf baat dekho to bad aiteqaad na ho jao kyunkay khuda apne doston se mukhtalif qism ke mamlaat rakhta hai baaz khuda ke dost Sheikhul Islam aur Sayyed ul Qaum kehlate hain aur baaz aisay hain jin ko jhoota dagha baz kehte aur gaaliyan dete hain. Dekho aadmi ko jo baccha zyada pyara hota hai usi ka naam bigaad kar leta hai yahi maamla Khuda aur peer ka qiyaas karo aur tum ko is maamla ki kya khabar hai. Hazrat Ibrahim Khawaas Rehmatullah taala aleh aur Hazrat Yusuf Hussain Rehmatullah taala aleh ki hikiyat tum ne suni hogi ke Ibrahim Khawaas Yousuf Hussain ke mureed they aik dafaa khwab mein deedar parvar-digaar se Musharraf hue aawaz aayi ke Yousuf Hussain se keh dena ke woh meri bargaah mein mardood ho gaya zyada ranj aur mushaqqat nah uthaya kare. Ibrahim Khawaas is khwab se bohat pareshan hue par itni jurrat na hui jo peer ki khidmat mein aisay kalmaat arz karte dosray din aur teesray din bhi yahi khwab dekha aakhir-kaar peer ki khidmat mein haazir hue peer ney un ki soorat dekhte hi farmaya ke aye Ibrahim kuch yaad hai unhon ney farsi ki aik ghazal padni shuru ki Yousuf Hussain par is qader wajd o zauq taari huwa ke khoon ke ansoo aankhon se jaari hue kuch der baad jab hosh mein aaye to farmaya aye Ibrahim logon ney har chand ayaate Qurani sunaayi magar jo asar tumhari ghazal se paida huwa un se paida na huwa tum naay dekha ke us ne yani khuda ne hamaray sath kya kar rakha hai ab agar log hum ko zandeeq mulhid aur be deen kahen to keh satke hain kyunkay Khuda khud kehta hai ke Yousuf mardood ho gaya Ibrahim peer ka ye kalaam suntay hi aape se bahar ho gaye aur seedha jungle ka rasta liya Hazrat khizr un ke samnay aaye aur kaha ae Ibrahim khabar daar Yousuf ki taraf se bad aiteqaad nah hona woh zakham wali izzat hai.

Jawab - Har waqt mureed ko peer ke liye darazi umar aur qurbe khuda wandi ki dua karni chahiye agarchay is ghareeb ki dua se kya hota hai magar is baat mein is ke khuloos o mohabbat ka izhaar hai ke jo kuch is se ho sakta hai karta hai agar peer visale farma chuke hain to esaale sawab se un ki rooh ko khush kiya kare aur har waqt peer peer zabaan se jari rakhay.

Jawab - Nabi kareem sallallah alehe wasallam ne farmaya حدیث : الشیخ فی قومہ کالنبی فی امہ Sheikh apni qoum mein aisa hai jaisa ke Nabi apni ummat mein. (Al-Jama ul sagheer Hadees 4969 w 4970 Daarul Kutub ul ilmia Bairut 2/306) (Al Maqasid ul Hasna Kutub ul ilmia Bairut pg 257) Me isi baat ka ishara farmaya hai. Aur Hadees حدیث : علماء أمتی کأنبیاء بنی اسرائی "meri ummat ke ulma bani Israel ke Ambia ke misl hain. (Bani Israel mein yeh tareeqa tha ke aik Nabi ke tashreef le jaany ke baad dusra Nabi is ki jagah tashreef lata aur qoum ki hidayat karta aur un ke deen o imaan ki hifazat karta, aur har har qoum ke juda juda Nabi hotay, aik aik waqt mein kaseer Ambia karaam maujood hotay they aur yeh sab Shariyate Mooswi ke paband aur is ke muhafiz they, siwaye Hazrat Eisa alehis salam ke, isi tarha Huzoore Aqdas s.a.w chunkay Khatim un Nabeen hain, Huzoore Paak s.a.w ke baad aur koi dusra Nabi paida na hoga to jaisay ke Bani Israel mein Ambia Shariyate Mooswi ki hifazat ka kaam anjaam dete they isi tarhan meri ummat ke ulma meri Shariat ki hifazat karen ge aur makhlooq ko hidayat karen ge") ka yahi mazmoon hai Ulmaye ummat ki ye fazeelat Huzoor Salallah alaihi wasallam ki ittebaa ki wajah se hai. Jaisay ke duroood mein Aalِe Nabi ka zikr itaat ke taur pay hai dekho jab kisi baday shakhs ki dawat ki jati hai aur un ke sath do chaar aadmi khadim o ghulam atay hain to un ki bhi khatir ki jati hai aur khana pani o khushbu waghera mein shareek kiye jatay hain halaanke khaas un ko is dawat mein bulaya nahi gaya tha magar yeh log apne aaqa ke sabab se is Nemat ke mustahiq hue to Dar asl ye unkay aaqa hi ki fazeelat hai nah ke un ki.

Jawab - Agar koi mureed aik baar ye keh de ke mai peer ka mureed nahi hun to woh peeri mureedi se kharij ho jaye ga agarchay is ke baad kitna hi aiteqaad zaahir kare kyunkay iradat mureed ki sifat hai na ke peer ki.

Jawab - Agar Peer mard ya aurat par mubtala ho jaye mureed bad aiteqaad na ho, bad aqeedah na ho balkay yun samjhay ke Peer nay is ke chehray par raaze Khuda wandi dekha hai, is ka mubtala ho gaya na mard o aurat ka. Baaz auqaat aalame Quddus mein aik soorat nazar aati hai phir waisi hi soorat duniya mein dikhayi deti hai dekhnay wala is ka mubtala ho jata hai ab dar asal ye is dunyawi soorat ka mubtala nahi hai isi soorat qudsi ka mubtala hai. Jab Hazrat Mohammad salle Alah wasallam Hazrat Zainab razi Allah taala anha ko dekha to farmaya ya Allah mere dil ko saabit rakh- Allah mere dil ko saabit rakh- Allah mere dil ko saabit rakh teen baar farmaya - is sardare ashiqan ne farmaya woh jo kuch shabe mairaaj mein haseen soorat mai ne dekha wahi Zainab ke aayine mein ghaamza ( maashuqana ada) karta huwa tha is liye farmaya mere rab mere dil ko Zainab ke dekhnay par saabit rakh yani jo jamal o kamaal is chehray mein dikhayi diya is par mai aashiq hogaya is ko mere dil se door na kar. (Risala Ghause Azam sharah jawahirul usshaq safha number 112)

Jawab - Agar Peer khud se kuch ataa kardey to koi harj nahi magar mureed ko har haalat mein ye koshish karni chahiye ke peer par is ka bojh na pade jahan tak ho sakay ye khud Peer ka bojh halka kare aur samjhay ke Peer jaisay deen ke maamlat mein is ka mohtaaj nahi hai duniya ke maamlat mein bhi is ka mohtaaj nahi hai agar mureed khushaal aur Peer tangdast ho to mureed apni khush-haali ko Peer hi ki bakhshish tasawwur kare.

Jawab - Mureed ko akbo o jinnat ki taskheer ka iradah na kare na un ka aiteqaad rakhay ye sab dunyawi jhagday hain aur mureed ne duniya ko rukhsat kar diya hai.

Jawab - Mureed hargiz is zikr o shugal ko aashkara na kare jis ko Peer ne posheeda rakhnay ka hukum diya hai ya Peer posheeda rakhtay hain.

Jawab - Agar mureed ne khwab mein Nabi kareem sale alah alehe wasallam ko apne Peer ki soorat mein dekhe to samjhay ke Peer ka ittebaa bilkul Huzoor hi ka ittebaa hai aur goya Huzoor ne hi is ko ye ishara farmaya hai ke tera Peer meri jagah hai mujh mein aur is mein begangi nahi hai agar aapne Peer ko khwab mein dekh kar ye khayaal kiya ke ye Khuda hai to is ki tabeer ye hai ke Peer Khuda ka mazhar hai Khuda ki is par tajalli hai aur bohat se kaam Khuda ne is ke suprid kiye hain.

Jawab - Agar khwab mein koi baat dekhe phir isi tarhan zaahir ho to is ko karamat na samjhay aam logon ke sath bhi aisa ho jata hai. Isi tarha agar koi khayaal dil mein aaya aur is ke mawafiq huwa to ye bhi karamat nahi hai. Is mureed ko ye tasawwur karna chahiye ke jo kuch mere dil mein khayaal aaya mai ne dekha jo haqeeqatan zaahir huwa yeh sab mere Peer ke qalb-e anwar ka kamaal hai un ke noor o anwaar ka par tu hai jo mere qalb par gir raha hai jis ki badoulat mujhe haq nazar aa raha hai.

Jawab - Mureede sadiq ko ye aqeedah rakhna zaroori hai ke is ke tamam Peeran e silsila waliye kaamil hai. Agar mureed ka aqeedah aisa na ho to woh Peeran e uzzam ke fayooz o barkaat se mahroom rahay ga.

Jawab - Jab Peer mureed ko khilafat o ijazat inayat kar den to fauran hi mureed na karne lagey na apne aap ko Peer samjhay agar kisi ko mureed bhi kare to yeh samajh kar ke yeh kaam aarzi taur par suprid kiya gaya hai mujh ko Peer ke farmaan par amal karna zaruri hai phir agar is kaam se Peer ki razamandi maloom ho to agay chalaye.

Jawab - Agar Sheikh ki mazaar ke gird chand chakkar lagaye to yeh Peer ke qalb ki hurmat w tazeem hai jo Khuda ka arsh kehlata hai aur kutube fiqa mein bhi is ki nisbat ek rivayat maujood hai phool le ja kar mazaar par rakhay arwah khusbhoo se bahot khush hoti hai. Mazaar ke agay zyada na baithy sirf itni der theharna chahiye jitni der mein Surah Yasin Shareef padhte hain zyada der theharnay mein ye andesha hai ke idhar udhar nazar padney se mazaar shareef ki be hurmati hogi jitni der baithy ya to mazaar ko taktaa rahay ya ankhen band karkay Sheikh ka tasawwur kare. Agar ibadat mein mashgool hoga to Peer bohat khush hon ge Peer ke mazaar ke samnay kisi shakhs ki tazeem na kare magar is shakhs ki tazeem kare jis ki Peer apni hayaat mein tazeem karte they ya qabil e tazeem ho nez Peer ki hayaat mein bhi un ke samnay aisa hi karna chahiye Peer ke makaan ya mazaar ki simt ki bhi hurmat malhooz rakhay nah idhar pair kare na thuke na baghair wazu ke Peer ka joota ya kapda haath mein le agar is ke paas Peer ke tabarrukaat rakhay hain to kabhi kabhi is ki ziyarat kar ke aankhon par mala kare. Agar kisi buzurg ke mazar par hazir ho to arz kare ke Hazrat Khuda ke liye mujhko kuch ishara farmayyie aur Khuda ke huzur neki ke sath mujhko yaad kijiye aur aur koshish kijiye ke wo mujh ko maharbani kin azar se dekh le.

Jawab - Jab taq mureed baara (12) sifaat ka haamil na ho is ke liye jaaiz nahi ke woh masnadِe wilayat ka sajjada nasheen banay. Is ke andar Allah tabarak o taala ke do sifaat. Huzoor salle alah alehe wasallam ke do sifaat aur Hazrat Abubakr Siddiq razi allah taala anho ke do sifaat aur Hazrat Umar Farooq razi allah taala anho ke do sifaat aur Hazrat Usmaan Ghani razi allah taala anho ke do sifaat Hazrat Ali karam allah wajahu ulkarim ke do sifaat honay chahiye. Allah taala ki do sifaat sattar aur Ghafar. Huzoor salle alah alaihe wasallam ki do sifaat shafeeq o Rafeeq. Hazrat Abubakr Siddiq razi allah taala anho ki do sifaat Sadiq aur mutasiddeeq ( tasdeeq karne wala ) Hazrat Umare Farooq razi allah taala anho ki do sifaat bhalai ka hukm dena aur buraai se rokna Hazrat Usmaan Ghani razi allah taala anho ki do sifaat bhuko ko khana khilana aur raat mein ibadat karna Hazrat Ali karam Allah Wajahu ulkarim ki do sifaat aalim hona bahadur hona.

Jawab - Jab peer ka visaal ho jaye aur un ke khalifa ja nasheen hon to un ki khidmat o itaat baja laaye agar woh apni tavajja ka hukum den is ko ikhtiyar kare kyunkay ye Peer se rugardani nahi hai zyada se zyada ye baat hai ke pehli saf se doosri saf mein agaya magar dar-asal yeh tavajja bhi Peer hi ki taraf hai agar isi khandan ke dusray Peer maujood hon aur un ke paas chala jaye to kuch harj nahi yani jisay hum chacha Peer kehte hain. Agar dusra Sheikh jin se taalib hue hain woh agar koi aisi nayi cheez bataye jo is ke sheikhe awwal ne na batayi thi is ko fauran shuru kardey aur agar aisi cheez bataye jo is ke Peer ki taleem ke khilaaf hai to is mein thoda sabar karay aisay waqt mein taalib badi mushkil mein phas jata hai.

Allama Ghulam Rasool Saeedi ne Niyamat ulbari fi sharah Sahih Al-Bukhari kitaab al salaat jild second safa 205 mein farmatay hain ke Hazrat Maryam alehissalam ke mutalliq Ibn Huzam aur Allama Qurtabi ka qaul ye hai ke woh Nabia thi. Isi tarhan Hazrat Sara umme Ishaq aur umme Moosa alaihum salatus salam ke mutalliq bhi aik qaul hai ke woh Nabia thi lekin jamhoore ahle sunnat wal jamaat ke nazdeek Nabuwwat mardon ke sath makhsoos hai aur koi aurat Nabia nahi hai - (Umdatul -qaari jild 4 safa 287) Aik aur jagah Allama Ghulam Rasool Saeedi ney Niyamat ul bari fi sharah sahih al bukhari kitaab al atammah jild 11 safa 337 mein farmatay hain ke Hazrat Jibraiel alehe ssalam Hazrat Maryam Salam ullah alaiha ke paas aaye aur kisi aurat ke paas Hazrat jibraiel alehe ssalam nahi gaye aur Allah taala ney farmaya 19 Surah Maryam :17 فَاَرۡسَلۡنَاۤ اِلَیۡہَا رُوۡحَنَا Hum ney un ke pass ( yani Hazrat Maryam ) farishtay ko bheja Ek jamaat ka mukhtaar yeh hai ke Hazrat Maryam alehe ssalam Nabia hain un mein se Ibn Wahab , Abu Ishaq , Al Zajaaj Abu Baker bin al Labaad hain . 3: Surah Al-Imran 42 وَ اِذۡ قَالَتِ الۡمَلٰٓئِکَۃُ یٰمَرۡیَمُ اِنَّ اللّٰہَ اصۡطَفٰکِ وَ طَہَّرَکِ وَ اصۡطَفٰکِ عَلٰی نِسَآءِ الۡعٰلَمِیۡنَ Aur jab firshton ne kaha: Aye maryam! be shak Allah ne tumhe muntakhib kar liya hai aur tumhe pakizgee ataa ki hai aur tumhe aaj saaray jahan ki aurton par bargazida kar diya hai.

Khilafat ke do aqsam hain aik Khilafate Nabuwwat dusra Khilafat Wilayat.

Khilafat ke liye umar ki koi qaid nahi hai.

Hasbe zail khususiyat ki bana par Peer apne mureed ko khilafat se nawazta hai: Peer ka jo aashiq ho (2) Peer ka jo khadim ho (3) Sahibe ilm ho (4) Khawab mein kisi buzurg ki basharat ho ya (5) Buzurgon ke kehnay par bhi Peer khilafat se Sarfraz karta hai.

Sufia karaam ke nazdeek naye mureed ko bhi Kharqah pehnana jaaiz hai. Hazrat Sheikh Abu Najeeb Saherwerdi rehmat ullah taala aleh farmatay hain ke aik roz aik mureed ne Hazrat Sheikh Ahmed Ghazali rehmat ullah aleh se Kharqa talab kiya Hazrat Sheikh ne apne is mureed ko mere paas bhej diya. Main ne is ke samnay Kharqah poshi ke tamam huqooq bayan kiye. Woh mureed huqooq aur sharait sunn kar dar gaya. Aglay roz Sheikh Ahmed Ghazali ne mujhe bulaa kar sakht gusse ka izhaar kiya. Farmaya main ne to tumahray paas is liye bheja tha ke tum is se kuch aisi baten karo ge jis se is ki rughbat aur shauq mein izafah ho. Tum nay is se aisi baat kahi ke woh khud hi is rastay se hatt gaya. Tum nay is se jo kuch kaha woh agarchay sahih tha agar hum bhi mureedon se aisi baat karne lagen to aik mureed bhi hamaray paas nah thehray sab bhaag jayen hum usay zaroor Kharqah pehnaye ge. Kam az kam is qoum ki mushabihat to peda ho jaye gi. (Rasool Allah salle alah alaihi wasallam nay farmaya : “Jis nay kisi qoum ki mushabihat ikhtiyar ki to woh inhen mein se hai (Sunan Abi Dawood Hadees number : 4031 ) Sufia ki faiz sohbat se umeed hai ke kabhi na kabhi is par ye rang asar andaaz hoga aur Khuda taala is ko bhi tasawwuf ki niyamat se malaa maal kar de. (Allah taala irshad farmata hai ke ye (Zaakirin) woh log hain jin ki majlis mein bethnay wala bhi mahroom nahi rehta. Sahih Al Bukhari Hadees number : 6408 ) (Khtama shareef tarjuma aadaab ul mureeden page number 147)

Khalifa ka taaj Nabi kareem salle alah alehe wasallam se mansoob hai Kharqah Hazrat Ali karam Allah wajahu se mansoob hai dohni yani daman Maa Sayyeda Fatima Zohra salamullah alaiha se mansoob hai kamar band yani belt Imam Hasan alehe salam se mansoob hai baniyan Imam Hussain alehe salam se mansoob hai.

Kharqah pahannay ke baad mureed ko apne Peer ka shukar guzaar hona chahiye is ko apne Peer ki khaas inayat tasawwur karni chahiye aur yeh khayaal karna chahiye ke mujh mein Kharqah pahannay ki qabiliyat kahan se thi yeh sab karam Peer o murshid ka hai aur apne Peere kaamil ke bataye hue rastay par chalne ki dua karni chahiye aur tamam Aulia karaam ka shukr guzaar hona chahiye.

Mureed do qisam ke hotay hain aik rasmi dusra haqeeqi. Rasmi mureed woh hai jis ko apne Peer se kullah yani topi shajrah haasil ho peer ne jin baton ka baton ko karne ka hukum diya ho is ki tameel mein masroof rahay aur jin baton se mana kiya ho un se baaz rahay mureede haqeeqi woh hai jo zahir aur batin mein Peer ka farmanbardar ho is ki tamam harkaat wa saknat peer ki harkaat w saknaat ke mutabiq ho. (Khtama shareef tarjuma aadaab ul mureedain page number 147)

Peerane tariqat nay baradri mein shaamil honay ki chand alamate muqarrar kar rakhi hain aik saboot ye alaamati kaghaz hai ke Peer apne mureed ko apne silsile ka shajrah ataa farmatay hain dusra saboot mureedi ka woh kulah yani topi jo Peer apne haath se mureed ko ataa karte hain. (Khtama shareef tarjuma aadaab ul mureedain page number 146)

Hazrat Khwaja Bandah Nawaz : Salik ko har baat ki tehqeeq ki zaroorat nahi hai agar raste mein kaghaz pada hai aur is par sulooq ki koi baat likhi ho to is par bhi amal kar sakta hai mureed aashiq hai aur nahi jaanta ke kis tareeqe se is ko mushahida naseeb hoga. (Khtama shareef tarjuma aadaab ul mureedain page number 85)

Jab salik ko gadai ki zaroorat ho raat ke waqt apna munh lapait kar karne niklay aur kisi se gidgida kar na kare na is qisam ki batain banaye ke darveshon par waqt tang hai teri khush qismati hai jo tujhe ye khidmat ka mauqa mila hai aisi batain bheek mangnay walay karte hain jab tairay mutabiq tukde mil jaye to phir tu na kar. (Khtama shareef tarjuma aadaab ul mureedain page number 87)

Mureed jab khanqah mein daakhil ho to dil ko bedaar kar ke daye pair andar rakhay agar bayaa pair pehlay rakha to darveshon ko is se jurmana lainay ka haq hai. (Khtama shareef tarjuma aadaab al mureedain safha number 88)

Mureed bakheel bhi hona chahiye taakay jo anwaar w asraar is par jalva gar ho un ko zaahir na kare. Aur hareez bhi ho ke idraak mayni (baat ki teh taq pahonchna) se is ka pait na bharay. Jis qader is ko diya jaye isi qader zyada talab kare nez sakhi hona bhi zaruri hai ke jaan o maal se inkaar na kare is ke andar rashk bhi ho ke jis kisi ko apne se behtar dekhe to chahiye ke ye behtari is ko bhi naseeb ho is ko hasad nahi kehte kyunkay hasad ye hai ke dusron ki nemat ka zawaal chahay aur ye bura hai. Salik mein susti bhi ho ke jab goshe mein baithy to jaldi se uth khada na ho is qisam ki susti ko umm ul sadaat yani acchaiyo ki maa kehte hain. (Khtama shareef tarjuma aadaab al mureedain safha number 90)

Jab salik Peer ki talim aur tamam shariyat ke sath Khuda ko talaash kare ga to is taq pahoch jaye ga baaz ulma is baat ke munkir hain kyunkay ulma zaahir ko batin ki khabar nahi. Kehte hain deedar sab se badi niyamat hai is ke liye sab se behtar makaan yani jagah hona chahiye ulma ka dusra giroh kehta hai ke deedar ke liye aisi masafat yani faasla shart hai jo na door se door ho aur na qareeb se qareeb aur zaat haq mein aisa hona maqsood nahi kyunkay baari taala simt o jahat waghera se paak hai. Haan hum bhi un sab baton ko mantay hain magar yeh jab hai ke jab in aankhon se dekha jaye hum jis jagah ki baat keh rahay hain wahan na makaan ( jagah ) hai na masafat ( faasla ) na dekhnay wala na dikhayi dainay wala. Dono aik hain aye molvi sahab ae aalim sahab aye mufti o mut-taqi o zahid sahab is baat ka agar aap ko raaz maloom karna hai to woh yahi hai jo mai ne bayan kiya. Mushkil ye hai ke ye ulma haqeeqat ki khabar nahi rakhtay khuwa makhuwa talibon ka rasta roktay hain aur kehte hain ke rasta band hai khuda taq pahonchna mumkin nahi aisi baat ka karna mardood aur is ki guftagu karna buri hai acchi nahi. Yeh baate rahzano ki hain jo taalibo ke dost ban kar un ki raah maari yani raah kharab karte hain magar jo taalib apni talab par mazbooti ke sath qaim hai woh hargiz baaz nahi aata. (Khtama Shareef tarjuma aadab ul mureedain page number 92)

Mubtadi ( naumolood mureed ) ilme tasawwuf ki woh kitaaben nah padhay jin mein haqayiq o muarif ka bayan hai kyunkay un kitabon ko padh kar mureed ke sir mein yeh sauda samaye ga ke mai bhi kaamil hogaya. Aisi kitabon ka mutalla kare jin ke padnay se is ke shauq o talab mein taraqqi w zyadati paida hoti ho. (Khtama Shareef tarjuma aadab ul mureedain page number 92)

Jab tak salik sulooq mein kamaal ko nah pahnche sulooq mein kitaab tasneef karni is ko jaaiz nahi hai is liye ke baaz baton ko baghair samjhay samjha huwa khayaal kare phir khilafِe haqeeqat likh day ga aur khud gumraah ho kar dusron ko bhi gumraah kare ga. Waaz o nasihat bhi nah kare kyunkay ab taq is ka ilm kaamil nahi huwa agar is ne isi douran kalaam mein baaz asraar ko zaahir kar diya to log is ko mulhid o zandeeq kahe ge is ke jaan ke dushman ban jayen ge. Agar yeh aalim hai aur ilme zaahir ke mawafiq waaz kahe to is ko ehley haqeeqat ka libaas nah pehnana chahiye jo kuch bayan kare, apne ilm aur apni haalat ke mawafiq bayan kare kyunkay ke, apne ilm se agay bayan karna apni manzil se neechay anay ka khatrah hai.

Agar ijtehaad ilham ke sath hota to bohat accha hota aur khata waqay na hoti. Ab mojooda soorat e haal ye hai ke khud mujtahid ye kehte hain ke mujtahid khata bhi karta hai aur sawab bhi. Baaz auqaat mujtahid aik masla ka faisla karne ke baad is se rujoo karta hai is par tarfah yani ajeeb baat ye hai ke ye rujoo bhi khata o sawab se khaali nahi hota.

Taalib behas o mobahisa mein na pade na apni baat par ad jaye balkay muqabil ke kalaam ki hurmat (ehtaram) kare bazahir ye keh kar aap sach farmatay hain taal de. Jab kabhi guftagu mein behas ka mauqa aa jaye Khuda se panah mangay taakay gussa na paida ho aur apne nafs ko zaleel samajh kar dua kare ke muqabil is ki haq baat ko qubool karle. Jis qader khud numai w khud kalami mubahise mein hoti hai kisi kaam mein nahi hoti. Agar majburan mobahisa mein phas jaye to khud ki shuruvaat na kare agar mobahisa istafsaar (yani Ilmi maloomat karne ki gharz) ke tor par hai o istifada ( Ilmi faida uthany ke liye hai ) to mein bhi harj nahi magar istafsaar aur cheez hai aur mobahisa aur cheez agar mobahisa ki niyyat ho woh istafsaar nahi rehta.

Taalib ko ilme najoom waghera ka shugal nahi karna chahiye agar koi kahey ke falan buzurg ke samnay taqweem ( astrological calendar ) rehti thi aur sayyaron ki harkaat ka hisaab kiya karte thay to jawab de ke un ko ye ilm makashfah se haasil huwa hoga aur taqweem se apne ilm ka muqaabla karte hon ge yani un ka ye makashfah kis had tak sahih hai.

Taalib agar thoda sa ilmِ tib se waaqif ho to behtar hai kyunkay taalib ko apni sahet ka bohat ehtemaam karna chahiye hargiz aisi cheezon ka istemaal na kare jo is ke liye nuqsaan da ho is baat ka inhesaar ilm tib haasil karne par munhasir hai kehte hain ke bimari mein agar taalib se aurad o vazayaf chut jaye to in ka sawab is ke liye likha jata hai haan yahi baat hai magar jis ko ibadat ka zouq aagaya hai woh bimari mein bhi is sawab par bharosa karkay ibadat nahi chodey ga.

Agar mureed ko kashfe arwah haasil hai to arwah ki mulaqaat mein waqt zaya na kare agar Hazrate khizr alehe ssalam ya abdaal autaad se mulaqaat ho to isi ko maqsood na samajh le kyunkay ye log sirf khushkhabri dainay walay hain kabhi kabhi irshad taleem hi karte hain agar un se koi aisa faida pahnche jo maqsood se talluq nahi rakhta to woh kisi shumaar mein nahi hai. (Khtama shareef tarjuma aadaab al mureedain safha number 99)

Mureed us waqt poora mureed hota hai jab is ke baaen haath ka farishta tees ( 30 ) baras tak koi badi na likhay. Ye bilkul sach hai aisa hi hona chahiye mureed daryaye iradat mein ghark hota hai is ko farishta ke likhnay ya nah likhnay ki parwah nahi hoti.

Salik ke nazdeek hujrae ka gosha aur bazaar yaksaa hona chahiye yani yaad e haq mein dono jagah barabar mashgool rahay dekho aashiqan majazi har waqt aur har jagah khayalِe mashooq mein mustaghraq rehtay hain phir afsos hai ke aashiqane haqeeqat ghaafil rahay. (Khtama shareef tarjuma aadaab al mureedain page number 106)

Salik ye samajh le ke jo shakhs ilmِe ghaib jaanta ho ya logo ke dilon ke raaz se waaqif ho is ko bohat si pareshaniyon ka saamna karna padta hai maslan is ko maloom hogaya ke das din ke baad is par aik museebat anay wali hai to is sadme se ye aaj hi pareshan hojaye ga agar ye ilm na hota to ye pareshan bhi na hota isi tarhan agar kisi ke dil mein bahana ya fareb ki baat hai to woh is se waaqif ho jaye ga agar is ne is ko nasihat bhi ki to woh is se baaz anay wala nahi nez aisi baton ka ilm honay se bohat si buri baten bhi sarzad hoti hain jo shakhs is ke paas aaye ye jaan leta hai ke ye shakhs dil se mera mautaqid hai ya nahi hai phir isi qism ka is ke sath bartao karta hai agar yeh ilm is ko na hota to sab ke sath yaksaa rehta. (khtama shareef tarjuma aadaab al mureedain page number 108)

Salik agar bimar ho jaye to zabaan par shikayat ka lana to kaisa dil mein is ka khayaal bhi na anay day balkay bimari ko ghanimat samjhay aur shukriya ada karna chahiye ke alhamdu lillah woh meri taraf se ghaafil nahi hai balkay is ne ye dard aur takleef day kar mujh ko yaad kiya hai. Taalib o aashiq sahet mein aafiat ka shukr aur zahmat mein yadgaari ka shukriya ada karte hain agar isi haalat mein waqt e aakhir samjhay is ke sath bhi afsos ho ke mai nakaam jata hu itni umar yuhi talaash o talab mein guzri aur maqsood haath na aaya. Agar darazi umar ki dua kare to mehez is liye ke maqsood haasil ho jaye na is liye ke duniya ka lutf o lazzat uthaye agar taalib wasil hai to lazzate wasl ki zyadati ke liye zindagi chahay aur agar hajar mein mubtela hai to hajar o intezar ka lutf bhi kuch kaam nahi hai balkay ke baaz aashiq hajar hi ko afzal samajhte hain. (khtama shareef tarjuma aadaab al mureedain page number 109)

Bimari mein agar tabeeb parhez waghera ka hukum day is ko baja laaye ye na kahe ke jo kuch karta hai Khuda karta hai parhez se kya hoga hum ne maana ke jo kuch karta hai Khuda hi karta hai phir parhez bhi Khuda hi ka fel hai nez mumkin hai ke bad parhezi karna nafs ki hiras ke sabab se ho. Dawa ka istemaal aur parhez sunnate Nabwi hain kya tum ne nahi suna ke jab Huzoor salle alah alehe wasallam ka visale huwa us waqt bhi dawa ki handiya josh kha rahi thi. (khtama shareef tarjuma aadaab al mureedain page number 112)

Agar mureed ko bukhar ki shiddat ho to dawa le aur ankhe band karke muraqbe me mashgool ho nihayat zauk hasil hoga. Log bukhar ko nihayat pasanda karte hain. Sahaba Rizwanallah taala ajmaeen ne bhi badi chahat ki hai kyuke Huzur S.A.W ne farmaya ke ek raat ka bukhar jo fikro muraqbe ke sath ho ek saal ki zulmat w kadurat dil se door karta hai. Bimari me salik ki is baat par bhi nazar honi chahiye ke Allah Taala aisa qaadir hai ke jis ne ek zara si bimari de kar is ko tamaam quwwat w taqat salab Karli aur is ko aajiz be chara aur zaeef kamzor kardiya. (khtama shareef tarjuma aadaab al mureedain page number 110)

Agar mureed ko aisi bimari ho jis mein bachney ki ummeed na rahay to fauran har taraf se dil hata kar hama tan Khuda ki taraf mutwajjah hojaye ummeed hai ke us waqt matlab haasil ho ga. Jab mout ki alamaat zaahir hoti hai to wahi waqt kashf aur zahoor ka hai kyunkay marnay walay ke samnay se tamam hijabaat hata diye jatay hain usay farishtay aur ghaibi makhlooq nazar anay lagti hain isi liye bohat se log mout ki tamanna karte hain kyunkay mout ke waqt un ki tamanna bar aati hain. Mout ek pul hai jo yaar ko yaar se milati hai jo aashiq ko mashooq se milati hai. (khtama shareef tarjuma aadaab ul mureedain page number 112)

Nasha karne wali cheez ka hargiz istemaal na kare ye jo log kehte hain ke is ke peenay se yaksoi haasil hoti hai ye theek hai magar sirf ibteda hi mein aisa hota hai jab aadat ho jati hai to phir baghair nasha ke yaksoi nahi hoti na koi kaam ho sakta hai aur tamam jahan mein bhangi (bhangh peenay wala), charsi aur sharaabi kehla kar bad naam hota hai aur Tasawwuf ko bhi badnaam karta hai. Jahan tak taaqat ho Khuda ke sath mashgool rahay kharji ashya se kuch haasil nahi hota . (Khtama shareef tarjuma aadaab ul muridain page number 113)

Taalib apne matloob ke peechay bin pani ki machli ki tarha ban jaye. Agar machli se pucho ke tu kya chahti hai to woh kahay gi pani se pucho kahan se aayi hai to kahay gi pani se pucho kahan jaye gi to kahay gi pani mein pucho kya khaye gi kahay gi pani pucho kya piye gi kahay gi pani gharz ye ke baghair pani machli ka aik saans lena dushwaar hai yahi haal taalib ka matlab ke liye hona chahiye. (Khtama shareef tarjuma aadaab ul muridain page number 114)

Jo jungle o sehraa mein rehta ho jis ka dil shujaat se bhara ho jab is par anwaare ilaahi ki tajalli ho to kahin na thehray aur kisi cheez ko mud kar na dekhe aisay taalib ko Peer ki zaroorat nahi kyunkay peer isi liye hota hai ke taalib ko un cheezon mein mashgool na honay day aur agay badhaye chala jaye. (NOTE: - Huzoor Ghous Paak, Hazrat Khwaja Gharib Nawaz, Hazrat Khwaja Bandah Nawaz in jaisay akaabire aulia ko jab Peer ki zarurat hai phir kaun hai jo baghair Peer ke maqam paye) (Khatma shareef tarjuma aadaab ul mureedain page number 115)

Hazrat Khwaja Bandah Nawaz: Khilwat nasheeni ke liye khaas waqt raat ka hai. Salik ko chahiye ke khaas kar raat guzaarne ke liye khilwat ki aisi jagah tajweez kare jahan koi dusra na ho kyunkay sirf tanhai bhi ek khaas asar rakhti hai Huzoor salle alah alehe wasallam par ibteda mein wahi bhi khilwat yani ghaare hira mein aayi. Agar isi tarhan khilwat baja laaye ummeed hai ke buzurgon ki arwah aur abdaal o autaad se mulaqaat hogi. Jab insaan ka dil aaine ki tarhan shaffaaf ho jata hai anwaare qudsi is par chamakte hain. Abdal o autaad is ki taleem ko atay hain aur maqsood ka rasta batatay hain gharz ye ke sab kamon se muqaddam huzoor e qalb hai is ke baghair kuch nahi hota.

Hazrat Khwaja Bandah Nawaz: Khilwat nasheeni ke aadaab ye hai ke salik khilwat mein baith kar ankhen band kare lafz Allah dil mein is tarhan bethaye aur jamaye ke Allah hi dil mein aaye aur Allah hi dil se niklay ya yun keh do ke Allah ke siwa koi khayaal dil mein na rahay. apne aap ko Khuda ke supurd kar de aur is ke dardِ e talab mein aisa mashgool ho ke kisi dard ki khabar na rahay. Qalandar sifat ho jaye kisi baat ki sharam o haya na kare na kisi rasam o aadat ka paband rahay. In teen baton ko pasand rakhay bhook pyaas tanhai shab baydaari. Agar baithy baithy muraqba hi ke andar so jaye to bohat behtar hai. Let kar sona theek nahi. Agar muraqbe mein baithy baithy soye ga to ye sona bhi amal mein daakhil hoga. Baaz ulma ka mazhab hai ke Huzoor salle alah alehe wasallam ko mairaaj bhi khawab hi mein hui hai aur ye sona isi tareeqay ka tha jis ka bayan huwa hai.

Hazrat Khwaja Bandah Nawaz: Muraqbe ke do maienay hain ek muraqba bamainay hifazat karna (muraqba lafz 'raqeeb' se makhuz hai. Raqeeb asmaaye ilaahi se ek ism hai jis ke maienay nigehbaan, pasban ke hain) ghaire Khuda ke khatrah se dil ki hifazat karna ye muraqba mubtadiyon ka yani ibteda karne walon ka hai dusra muraqba bamanay mushahida yani zaat o sifaat ke mushahide mein aisa mustaghraq ho jana ke apni hasti ko bhi bhool jaye ye muraqba mannatehion ka hai yani intehaa walon ka hai koi bhi kaam pareshani mein bhi kiya ja sakta hai magar muraqba baghair itmenan ke aur khilwat batin ke mumkin nahi lehaza ibteda mein salik apna dil Peer ke dil ki taraf mutwajjah kare taakay Peer ke dil se itmenan ka hissa naseeb ho chunkay mureed ibteda mein hijabat ke andar hota hai isi liye Allah taala ki taraf mutwajjah nahi ho sakta. Murshid chunkay aalamِe shahadat se talluq rakhta hai lehaza murshid ki taraf mutwajjah hona bohat mufeed hoga. Baaz log zikre khafi ko muraqba kehte hain magar hamari istelaah mein zikre khafi is zikr ka naam hai jo baghair zabaan ke dil se karte hain.

Samaa ki teen qismay hain ek haraam dusra halal teesra mubah. Agar Samaa sunney walay ka poora khayaal Allah us ke Rasool ki taraf ho aur Allah aur us ke Rasool ki mohabbat Samaa sunney se badh rahi ho to is shakhs ke liye halal hai jis shakhs ka khayaal Samaa sunney se duniya ki taraf khwahihsate nafsaani ki taraf jata ho to us ke liye haraam hai agar dono taraf na jata ho to us ke liye mubah hai.

Mehfile Samaa ka sab mein bada fayda yeh hai ke taalib ko talbِe arzoo mein baaz auqaat halate na ummeedi aur tabiyat mein rukawat si hoti hai jis ko Sufiya karaam halate qabz kehte hain jis se ibadat ke aamaal karne mein kami ajati hai har waqt tabiyat par ek aisa bojh rehta hai jis ki maujoodgi mein aisay kisi kaam mein zouq haasil nahi hota Samaa se yeh halate qabz door hoti hai mashaiykh mutakkhireen is bimari ko door karne ke liye Samaa ko dilkash andaaz aur umdah mazameen ke ashaar se jaaiz tareeqay par murattib karkay talibon ko bawaqt zaroorat baqadar zaroorat sunney ki ijazat di hai taakay tabiyat ka bhaari pan door ho kar shauq ki tez raftari badh jaye aur tabiyat ki be chaini bhi door ho jaye. (Khatama shareef tarjuma aadaab ul mureedain page number 155)

Imam Shams ul ayymah gargani rehmatullah taala ne Sheikh al mashaykh Hazrat Khwaja Maudood Chishti rehmatullah taala aleh se kaha ke rivayete fiqa aur masleِ sharai behas se qata nazar aap ke masle ke mutabiq Samaa ke baarey mein kya raye hai.

Hazrat ne jawab diya aap aalimِe deen hain is baat se bakhoobi waaqif hain ke agar koi shakhs 2 (do) rakat namaz shariyat o arkaan ke sath ikhlaas se ada kare to is ke mutalliq ummeed hai ke haq taala is ko qubool farmaiye aur agar chahay na qubool kare lekin Samaa to Allah taala ke jazbaat mein se ek jazba hai jis ki qabuliyat mein koi shuba nahi. Aap aalimِe deen hain aur bakhoobi waaqif hain ke namaz ek aisi cheez hai aur Samaa w wajd ek amar wahbi (Allah ki taraf se ataa kardah) hai Samaa ain inayat o quboole haq Subhan hai jis mein radd ka shaiyba bhi nahi. (Khtama Shareef tarjuma aadaab ul mureedain page number 155)

Hazrat Khwaja Bandah Nawaz: bad-bakhton ke dil Samaa se mutharrak nahi hotay. Jin ke dilon mein ‘mohabbat ke beech’ boye gaye hain woh Samaa ki aawaz suntay hi un ke dil ke taar bajne lagtay hain. (Khatma shareef tarjuma aadaab ul mureedain page number 88)

Hazrat Khwaja Mumshad alvi dinoree rehmat ullah taala aleh ne khwab mein Huzoor sarvar e kaayenaat salle alah alehe wasallam ko dekha Aaqa e do jahan se daryaft kiya ke majlis Samaa ke barey mein Huzoor salle alah alehe wasallam ki kya raye hai?Huzoor salle alah alehe wasallam ne farmaya ke koi muzayeqa (harj) nahi. Haan mehfil ka aaghaz o ekhtetaam Quran par hona chahiye. (Khatma shareef tarjuma aadaab ul mureedain page number 155)

Hazrat Khwaja Bandah Nawaz: Ek shakhs dard aur takleef mein pada huwa aah aah kar raha tha takleef ke sath aawaz ka tule o arz (lambai, chodaai) kam o besh (kam zyada, yani ganay ke sur ke alaap) hota tha is ko khayaal kar ke hukmah ne mauseeqi ke parday tarteeb diye nez ye naqal bhi bayan karte hain ke ek pattha (muscle) kisi murdaar janwar ki haddion par laga huwa khushk ho gaya tha jab hawa zor se chalti aur is par lagti to aawaz nikalti thi ek hakeem ne is ko dekha aur baaja tayyar kiya baaz logon ka bayan hai ke aik salik ne apne mushahide mein saton aasmaano ki gardish mulaheza ki aur un ki dilkash aawaze sun kar mauseeqi ki buniyaad daali. Aasmaanon ki aawaze aisi dilkash hain ke agar ahley duniya sune to un ka zindah rehna mushkil hai. Kehte hain Hazrat Dawood alehe salam mukhtalif aqsam ki aawaze rakhtay they yani chung (harp) aur Rubab (rubab instrument) aur bansuri (flute) waghera ki aawaze aap ke halaq se bar aamad hoti thi aur sunney walon par aisa asar hota tha apne hosh mein na rehtay they iblees ki auladon ne is ki khidmat mein haazir ho kar shikayat ki Dawood alaihi salam ke naghma nay logon ke dilon mein hamaray waswase ki gunjaish nahi rakhi iblees ye sunn kar Hazrat Dawood alaihi salam ki majlis mein haazir huwa aur aap ke naghma par ghaur karkay ek baaja tayyar kiya aur ahal hiras o hawas ko apne rasta par le aaya.

Hazrat Khwaja Bandah Nawaz: Insaan ke andar paanch cheeze hain rooh, dil, nafs, tabiyat aur aqal. Jab naghme ke sath gaaya jata hai to rooh naghme ki taraf mutwajjah hoti hai. Dil sher ke mazmoon mein, nafs sher ki mauzooniyat mein, aql shayar ki hikmat mein jo sher ke andar is ne rakhi hai tavajja karti hai aur tabiyat mauseeqi ke wazan ka andaza karti hai gharz ye ke ye paanchon apni apni ghiza mein masroof ho jatay hain aur zauq haasil karte hain. Insaan ke androoni kashmakash door ho kar qarar o itmenan paida hota hai. Yahi wajah hai ke ehley dil mauseeqi par farifta hain. Samaa ke ilawa har ek kaam ya dil ki ghiza hai ya nafs ki ya rooh ki. Isi sabab se is mein kashmakash qaaim rehti hai. Maslan namaz ke yeh nafs ki ghiza hai jab tak nafs mein taaqat hai is ko bardasht karta hai phir dushwaar ho jata hai baaz auqaat Samaa mein kisi qism ki ghiza haasil nahi hoti aur ek lamhe mein aisi shiddat se wardaate ghaibi ka nuzool hota hai ke khudi baqi nahi rehti tamam noor ban jata hai. (Khatma shareef tarjuma aadaab ul mureedain page number 122)

Jawab Hazrat Khwaja Bandah Nawaz: Samaa surate ishq baazi hai agar tum ko kisi se ishq hai aur mashooq ke sath tumhray mamlaat hain tab Samaa tumhare kaam hai jis shakhs ko khauf o ummeed (Shariyat ki istelaah mein is ke kuch aur maienay hain) ho Samaa is ka kaam nahi hai balkay is ke liye behtar hai ke ghar ke kisi konay mein wazifa padha kare ya baagh mein jaakar phoolon ka nzarah kare aur khusbhoo sunghey.

Jawab Hazrat Khwaja Bandah Nawaz: Daff ke wastay agar fuqah karaam ke nazdeek gunjaish hai magar deegar mazameer haraam kehte hain. Sunney wala ahley dil hai to kher warna woh janey. Hadees shareef: - أَلَا وَإِنَّ لِكُلِّ مَلِكٍ حِمًى ، أَلَا إِنَّ حِمَى اللَّهِ فِي أَرْضِهِ مَحَارِمُهُ (sunn lo har badshah ki aik charagah hoti hai. Allah ki charagah is ki zameen par haraam cheeze hain.) (Sahih al Bukhari Hadees Number : 52) Mazameer par hurmat (haraam) ka fatwa nahi ho sakta. Ahley dil jaanen aur un ka kaam jaaney itna janna zaruri hai ke mazameer kisi qism ki aloodgi nahi rakhtay. Agar koi shakhs baagh ya sehraa ki sair kare to kya is ko bhi maahram (haraam) par qayaas kiya jaye ga hargiz nahi. Fuqah karaam ne is mein bahot ikhtelaaf kiya hai magar baaja ki asliyat ye hai ke hakeem ne is ko aadmi ki soorat par ijaad kiya hai aik taar is ka aankh ke sath munasibat rakhta hai yani jo aawaz is taar se nikalti hai woh aik tarhan se aankh ka ishara ki khabar deti hai isi tarhan se deegar taar seenah aur haath pair se munasibat rakhtay hain. Jo shakhs qawaid mauseeqi ke mawafiq gaata hai is ke mutalliq Shariyat mein kahin nafi o asbat ka hukm nahi hai. Dawood aleh salam itni dilkash aawaz se Zaboor shareef padhte they ke bohat se log mar jatay they jab ke khush awazi moujza hai aur moujza acchi baat hoti hai buri baat moujza nahi hoti to phir is ko haraam ya makrooh kehna aqal se kharij hai.

Jawab Hazrat Khwaja Bandah Nawaz: Bakasrat Samaa mein na baitho kyunkay woh dil mein nafaaq paida karta hai nafaaq ye ke dil ko zikr o muraqba ki taraf maael na rakhay.

Jawab Hazrat Khwaja Bandah Nawaz: Baaz log Samaa mein Illallah ki zarbe lagatay hain ye Samaa nahi hai balkay zikr hai Samaa mein aisa na karna chahiye aur agar is mein kuch asar hoga to woh zikr ka asar hai na Samaa ka aye aziz Samaa ishq baazi hai is mein har dam mashooq ka khayaal ya huzoor hona chahiye yahan zikr o fikr ki gunjaish nahi ye haq o haqeeqat ke sath baazi hai agar tum yahan ao to jano.

Jawab Hazrat Khwaja Bandah Nawaz: Samaa suneney ke do tareeqay hain aik ye ke qawwal Samaa shuru kare aur sufi ankhen band karkay naghme par dil lagaye aur muraqba mein mashgool ho. Hazrat Sheikh ul Islam baba Fareedudin ganj shakar rehma tullah taala alehe isi tareeqay se suntay they boodhay taalib ko bhi isi tareeqay se sunna chahiye dusra tareeqa ye hai ke wajd aur raqs aur giryaa o zaari ke sath Samaa sunay jaisa ke sufiyon ka tareeqa hai. Agar boodha taalib ruhani quwwat se jawano ki tarhan raqs kare to harj nahi hai magar jo shakhs ibteda se pehli qism ke Samaa ka aadi hai woh bahot hi kam raqs kare ga baaz darwaish zaahiri soorat se zaleel o khafeef (mamooli) maloom hotay hain magar jab koi un se mulaqaat karta hai to un mein izzat o kibriyai ki woh shaan dekhta hai jis ka bayan mumkin nahi. Hazrat Khwaja Qutbuddin bakhtiyar kaki rehmat ullah taala aleh jis waqt Samaa mein hotay qaazi hamiduddin nagori rehmat ullah taala aleh aap ke pairon par sir rakh dete Hazrat Khwaja Qutubuddin apne haath se un ka sir nah uthatay balkay khadim ko ishara farmatay aur woh sir uthata. Hamaray Sheikh Hazrat Makhdum al aalim Khwaja Naseerudin charag Dehli rehma ullah taala aleh se kisi ne is ka sabab daryaft kiya to farmaya ke Khwaja Qutubuddin Bakhtiyar kaki maqamِe kibriyai mein they kibriyai ke sath ye zillat ke mawafiq hoti aur is kibriyai ke sath is zillat ka kya aitbaar. Agar koi kahe ke nafs ke zaleel karne ke liye zillat ikhtiyar karni chahiye halaanke is zillat ke doosri taraf ain izzat hai to phir nafs mein ye baat aaye gi ke aisa ho aur is ke bawjood is qader izzat ke meai ne zillat ikhtiyar kar rakhi hai.

Jawab Hazrat Khwaja Bandah Nawaz: Qawwaal agar sufi ho to bahot accha. Qawwalon ko Samaa ke waqt ba taharat aur baghair kisi napaki ke hona chahiye agar qawwaal mein kisi qism ki aloodgi dekho to is ko zillat ke sath majlis se daur karen. Qawwaal aisa qayafah shanaas (face reader) hona chahiye jo hazreene majlis mein dard mand aur khwahish parast ko pehchan le.

Avvalan is majlis mein shirkat na kare bil farz is majlis mein ittefaqan shirkat karna pad jaye to apni nashist se nah uthay aur nah qawwaalan par paisa udaaye aur na raqs kare aur na kaif o jazb ka izhaar kare jis qader mumkin ho sukut ikhtiyar kare.

Jawab Hazrat Khwaja Bandah Nawaz: Samaa mein zouq do baton se haasil hota hai ek naghma se aur ek sher ke maienay se. Jin ko apne matlab ke mawafiq samjha jaye. Naghme se jo zouq haasil hota hai is ke matlab ke mawafiq samajhney ki zaroorat nahi hai woh fitratan tabiyat mein aisi hi raqt o harkat peda karta hai jaisi ke husnِ soorat se peda hoti hai yahi sabab hai naghma suneney se junbish aur giryaa o naara zaahir hotay hain. Kisi ne isi baat ka sabab jab hamaray Khwaja Naseeruddin Mahmood chirag dehalvi rehma tullah taala aleh se daryaft kiya aap ne farmaya jo cheez husn rakhti hai woh aalamِe alvi ki hai aur rooh bhi isi aalam se hai magar hukm-e ilaahi se majboor hokar is aalam mein girftar ki gayi hai naghme ka husn ya husn soorat jab rooh mulahiza karti hai to is ko apna watan yaad aata hai aur be chain hojati hai. Dekho jab koi shakhs safar mein ho aur is ke ghar se khat is ke paas pahnche to is ko padh kar is ki ajeeb haalat hoti hai yahi haal rooh ka samajh lo. Aisay waqt mein agar sufi dil ko muraqba ya zikre khafi ki taraf mutwajjah kare to bahot jald is ki rooh ko urooj naseeb ho hamaray Sheikh Hazrat Khwaja Fareedudin deen Ganj Shakar rehmat ullah taala aleh ki naqal farmatay they ke jab woh Samaa suntay to muraqib ho jatay aur rooh ko tair o sair ( Ruhani sair ) mein mashgool karte. Dar haqeeqat Samaa mohqiqana yahi hai magar bajuz un khaas hazraat ke har kisi ko mayassar nahi hota hai naghme se dil ko poori safai haasil hoti hai aur rooh ko bahot bada hissa milta hai.

Khwaja Bandah Nawaz: - Sufiyo ka makam malum karna ho to sama ki majlis munaqid karo phir dekho ke is mazmoon ke sher par kis shaks ko haal aata hai. Jis sher par jis shaks ko haal aaye us ke mazmoon se uska makam malum karo, maslan sher me zahad ka mazmoon hai to jis ko is par haal ayega wo makame zahad me hoga. Isi tarha khaufo ummeed aur deegar makamaat ko malum karo. Hamare Khwaja Hazrat Qutbuddin Bakhtiya Kaaki rhematullah taala alehe taslimo raza me the. (Khatma shareef tarjuma aadaab ul mureedain page number 129)

Mehfile Samaa ki dawat apne hum kharqah yani apne peer bhaiyon aur aap ke hum musharraf hum khayaal ko dena chahiye aur aisay bawaqar buzurgon ko zaroor bulana chahiye jo tamam mehfil ko faiz baat sakay aur jab un ko zouq aaye to sab log lutf haasil karen. Aisay shakhs ko hargiz na bulana chah woh apne daur ka fiqiya hi kyun na ho jo sufiyon ke haal se mutlaqan be khabar ho aur un ke iztiraab aur giryaa par hanstaa ho. isi terhan mukhalif o munkir aur kam zarfoon o maskhara baazo (mehfil mein hansi mazaq karne wala) ko mehfil mein na anay den. agar itafaqan aajay to kisi bahanay se taall den mukhalif agar chay ba zahir ikhtilaaf na kere magar is ke qadam ki nahosat hi bohat hoti hai. bilkhushoos aisay logon ko saddar maqam na diya jaye. aur na aisay logon ke samnay sufiyon ko junbish karni chahiye jis se un ka mazaq bane.

Jawab Hazrat Khwaja Bandah Nawaz: Mehfil Samaa ke liye raat ka waqt bahot behtar hai kyunkay woh waqt posheedgi ka hai aur raat ke waqt mein mureed tamam kaam se farigh ho kar Samaa ka poora lutf utha sakta hai. Agar kisi ke paas din ko bahot se log atay jatay ho woh din hi ko mehfile samaa rakhay kyunke anay jane walon se pareshani hoti hai aur Samaa dil jamai karta hai Samaa ke tufail mein ye is pareshani se mehfooz rahe ga.

Sufiya karaam jab mehfile Samaa ka iradah farmatay hain to pehlay bahtareen tareeqay se tayyari karte hain. Ghusl kar ke paak saaf kapda pehantay hain khushbu lagatay hain khana bahot kam khatay hain. Apne hum khayaal hum pyala aur yaraneِ tariqat yani apne peer bhaiyyon ko mehfil mein bulatay hain. Mehfil mein sufiya karaam ke adab o ehteram ke liye musnade bichai jati hai un ki Gul poshi ki jati hai. Khulfaye karaam Kharqah, taaj ke sath masnad nasheen hotay hain tilawat o fatiha se mehfile Samaa ka aaghaz hota hai. Qawwal sufiyana kalaam pesh karta hai. Sufiya karaam huzoor e qalb se maqsood ka tasawwur kar ke suntay hain. Samaa ke dauran idhar udhar nazrain dodani nahi chahiye ya to apne Peer o murshid ki taraf nazar rakhay ya qawwaal ki taraf ya apni goad mein nazar rakhni chahiye. Samaa ke douran jahan taq ho sakay ye azm zaroor rakhay ke khud raqs karne na khadha ho yani apne aap ko zabt kiye rahay. Agar raqs karne par majboor ho jaye to qasdan halqa ke darmiyan na raqs kare na ye chahay ke qawwaal ki tavajja meri taraf ho ya log mujh ko dekhen. Na kapda utaar kar qawwaal ki taraf phainky magar jab ke bahot hi ghalba ho. Qawwal ko jo kuch day phir na mangay agar raqs ke douran kapda gir padha to qawwal ka hai agar lena chahay to qawwal ko muawza day kar khush kare. Jab halat-e raqs mein sufi ne dono jahan se qata talluq kiya to phir tajjub hai ek kapday mein uljha huwa rehe jaye. Apne dil ko Peer ki taraf mutwajjah kiye baitha rahay peer ke ilawa koi aur buzurg Samaa mein maujood hon to un ka bhi aisa hi adab kare. Agar koi sher pasand aaye to isi ki takraar na karaye kya khabar hai dusron ko napasand ho aur un ka waqt bekar jaye. Samaa mein har shakhs ko apna hissa lena chahiye dusron ke hissay par qabza na kare kyunkay buzurgon ka irshad hai Samaa mushtarik hai agar sher pasand aaye jo dusron ko na pasand hai to is ko rokh day Samaa ek ghaibi wardaat hai agar is ke naseeb mein hai to dusray sher se wahi zouq haasil hoga jo pehlay sher se ho raha tha jahan taq himmat aur taaqat hai apne kaif ko rokay jab majboor o maghloob ho jaye to raqs karne khada ho jaisa ke fiqah shafia ne fatwa diya hai ke be qarari ke waqt nikah wajib hai aisi hi haalat mein sufi bhi raqs kare. Kuch buzurgon ka kehna hai ke wardaate ghaibi ko nuzool ke waqt na dafaa kare na jazb kare agar aaye anay day agar na aaye to taklifan na bulaye yahan taq ke woh khud hi ghalib ho jaye. Agar koi aisa shakhs rota ho jis ke dekhnay se dusron ko hansi aaye to is ko kisi hela bahanay se bahar nikaal den agar is tarha na niklay to zabardasti door karen agar koi shakhs baghair (sur) taal ke raqs karta hai magar hai mujahid nafs to is ke dard o soz par nazar karen sur taal ko na dekhe. Samaa mein ahle zouq ki muwafiqat karna zaruri hai beygano ki tarha na shareek ho kyun ke begaani yagaani ka kaam nahi agar ye un ki muwafiqat kare ga to ummeed hai ke tawajud se wajd ( wajd ye hai ke kefiyat tumahray dil par kisi iraday aur ikhtiyar ke baghair jari ho. aur Tawajud apne ikhtiyar se wajd ko laane ka naam hai) mein taraqqi paye ga. Insaan mein kuch aisay lataif hain jin ka talluq kashf o karamat se hai mehfile Samaa mein woh lataif bedar ho jatay hain jis ke baais kabhi woh hawa mein udhnay lagtay hai kabhi woh Samaa se gayab ho jatay hain jaisay Hazrat Khwaja Qutub ud deen Maudood Chishti rehmatullah taala aleh aap aksar beshtar mehfle Samaa se gayab ho jatay they aik sufi ke daryaft karne par bataya ke abhi taq teri batin ki ankhen roshan nahi hui hai ahle Samaa noor ke ek intehai buland maqam par pahonch jatay hain jahan zahiri nigahon ko nazar nahi aata isi liye Hazrat Khwaja Usmaan Harooni rehmatullah aleh farmatay hain ke Samaa Khuda aur bande ke darmain aik bhed hai.

Aurten agar apne kaif o jazb o izterab ko qaboo mein rakh sakti hain aur mehfile Samaa ka adab o lehaaz kar sakti hai tab woh bhi shirkat kar sakti hain. Bilkhushoos is baat ka dhyan rakhen ke is mehfil mein aurat aur mard ka alaheda se intezam kiya gaya ho agar is tarha ka intezam na ho to aurten shirkat na kare.

Aurten mehfile Samaa rakh sakti hain magar is makaan mein mardon ki aamad o raft na ho aur is mahfil mein sufiyana kalaam padhnay wali koi qawwalan ho aur musnad nasheeni ke liye wo apne Peer o murshid ki musnad yani gaddi ko rakh sakti hai aur agar koi Murshida ho to woh apni mureedain ke sath mehfile Samaa ka ineqad kar sakti hain. Sufiya karaam ne mehfile Samaa ke jo aadab murattib kiye hain un ko malhuzِe khatir rakha jaye.

kisi khaas mauqe par makhsoos hazraat ke sath band kamray mein jo Samaa kia jata hai usay band Samaa kehte hain.

Wajd tasawwuf o sulooq mein istemaal honay wali aik khaas istelaah hai ye ek kefiyat hai jo zikar o nat o Samaa ke waqt taari hoti hai ye kefiyat umooman auliyae kaameleen ki mehfil aur sohbat ka khaasa hai jisay Allah ki mohabbat ki alamat tasawwur kiya jata hai - Wajd umooman baaz zee rooh cheezon khusoosan ahle imaan mein se aisay hazraat ko hota hai jo tilawate Quran ya naat e Rasool s.a.w ya zikre baari taala ya buzurgaane deen ki tareef o tauseef suntay hain to un par kisi khaas kefiyat ka warood hota hai ya anwaar o tajalliyat ka warood hota hai to aisi soorat mein woh apne upar qaabu aur control nahi kar paate jis wajah se un ke jism par izteraab o harkat peda hoti hai jis ki bina par kabhi idhar kabhi udhar kabhi agay kabhi peechay jhuktey aur gir padte hain. Aur kabhi kabhar behosh bhi ho jatay hain to aisi harkat ko wajde haqeeqi kaha jata hai. Aur is ka mahmood o mustahsan hona Qurani ayaat o Ahadees mubarkah se bhi saabit hai. Sayyedna Sheikh Mohiuddeen Abdul Qadar Jilani Qutb e Rabbani Rehmatullah taala aleh se wajd ke barey mein daryaft kiya gaya to aap ne irshad farmaya: “Rooh Allah azzwajal ke zikr ki halawat mein mutaghraq ho jaye aur sir sab se farigh hokar sirf haq taala hi ki taraf mutwajjah ho nez wajd sharaabe mohabbate ilahi hai ke woh apne bande ko pilata hai jab bandah ye sharaab pi leta hai to is ka wajood nazuk aur halka ho jata hai aur jab is ka wajood halka ho jata hai to is ka dil mohabbat ke bazuon par udh kar maqame hazrate quddoos mein pahonch kar daryae haibat mein ja girta hai isi liye waajid gir jata hai aur is par ghashi taari ho jati hai. [Qalaid ul jawahir, page 254] Hazrat amar bin usmaan makki Rehmatullah taala aleh kehte hain ke wajd ki koi kefiyat nahi bayan ki ja sakti kyunkay pukhta imaan rakhnay walay momino ke nazdeek ye Allah ke asraron mein se ek hai. [Kitaab al luma fi tasawwuf, Sheikh Abu Nasar Siraj , page 498, matbua islamic book foundation Lahore] Wajd ek baatini kefiyat hai jo taalib o matloob ke darmiyan mein hoti hai. Goya har woh kefiyat musarrat w alam jo qalb par baghair iraday w koshish ke taari ho usay wajd kehte hain. Surah Al Hajj ki aayat number 35 mein lafz wajd (dar) sifaat wajedeen mein se hai wajd ye hai ke kefiyat tumahray dil par kisi iraday aur takalluf ke baghair jari ho.

Tawaajid ke maienay hain az khud wajd wali soorat ikhtiyar karna. Ahle wajd ki ahal tawaajid is liye mofiqiyat karte hain taa ke un ko bhi ummeed hai ke Allah taala is mofiqiyat ke tufail wajd ataa farmaiye ga sufiya karaam apne is amal ke liye ek Hadees mubarikah se daleel pakadte hain. Hazrat Saad bin abi Waaqas razi allah anho kehte hain ke Rasool Allah salle alah aleh wasallam ne farmaya: “tum roya karo,” agar tumhe rona na aaye to ronay wali soorat bana lo”. (Sunan Ibn maja Hadees number: 4196) Tawaajid par Allama Sayoti ka fatwa yun hai ke zikr khwa zikr karte hue khada ho jaye, ye khada hona ikhtiyaari ho ya ghair ikhtiyaari har haal mein jaaiz hai aisay logon par na inkaar jaaiz hai na inhen mana karna jaaiz hai.

Samaa ki haalat mein sufiya ko jo izteraab paish aata hai sufiya ki istilaah mein usay raqs kehte hain.

Mehfile Samaa mein wajd ki teen (3) qismein hain pehli (1) Qawwaal se sher suntay hi baghair is ke mazmoon ya naghma mein ghor kiye wajd o kaif peda ho jaye. Dosra (2) sher sunnay aur ghor karne ke baad aisa ho (3) teesra yaaron ki muwafiqat ke sabab Samaa sunay to is ko bhi kuch na kuch hissa miley ga aur jo rehmat un par nazil hai ye bhi is se mahroom na rahay ga jaisay sharaab khanay mein koi shakhs jaye agarchay woh sharaab na piye magar bu hi soonghe ga aur maston ki harkat hi dekhe ga.

Allah taala farmata hai jab mai ne roohon ko zahur mein lakar kaha kya mai tumhara rab nahi hun? (7 : surah airaaf 172) To aashiqon ki arwah mera kalaam sunn kar apne jismon mein raqs karne lagi aur qayamat tak raqs karte rahay gi.

Bahot saari baaten hum apne jism ke isharay se karte hain jisko samnay wala bakhubi samajh laita hai maslan kisi baat ke inkaar ke liye hum sir ko dayen se baen ki taraf karte hain aur baen se dayen ki taraf karte hain to samnay wala is ka matlab samajh laita hai ke meri baat ka jawab ab nahi mein hai. Daure haazir mein is isharay wali zabaan ko body language (body language) kaha jata hai. Ab hum un buzurgon ke isharay ki wazahat karte hain jo woh raqs ke douran karte hain. Agar dono hathon ko upar le jaakar phir ayen aur seene par jama karen to is ki ye wazahat hoti hai ke dono jahan ko hum ne jama karkay ek jagah rakh diya. Agar isi tarha raqs mein taali bajaye to is ki wazahat ye hai ke ye kon o makan se hum guzar gaye aur hum khush hain ke dost se mil gaye is ki ek aur wazahat ye hai ke hum museebat zada khaali haath hain. Pair maarny ki ye wazahat hai ke ghaireِ khuda ko hum ne pairon se kuchal dala aur nabood kardiya aur ye bhi ishara hai ke apni khudi ko apne qadmon ke neechay kiya aur ye bhi ishara hai ke ab hum upar ko jatay hain magar tabiyat neechay ki taraf khinchti hai. Rooh chahti hai ke urooj karen. Magar nafs ki qaid rokti hai aur ye bhi ishara hai ke tamam mojudaat hamaray pair ke neechay hai aur hum sab farigh hain. Raqs karte waqt jo gol ghumte hain is ka matlab ye hai ke mera dil Allah ka arsh hai jis mein Allah mustawi hai aur mai is arsh ka tawaf kar raha hu. Aur matlab ye ke wajood ki chakki jo chal rahi hai ek haalat par nahi rehti aur ye bhi ishara hai ke hum har taraf dhoondtay phirtay hain ke kidhar se mehboob ka jamal nazar aata hai aur tabiyat ka izterab aur be chaini gasht laganay par majboor karti hai. Baaz buzurg apne hathon se seenah daba kar gasht karte hain is ka matlab ye hai ke mai dono jahan se nikalna chahta hu magar nahi nikal sakta isi liye apne hathon ko daba kar reh gaya hu, baaz log seene par haath rakh kar raqs karte hain matlab ye hai ke mai dil ki hifazat kar raha hu taakay pareshan na hu aur jo kuch farmaan ho is par amal karoon. Aur baaz log baghal mein haath daba kar raqs karte hain un ka ye matlab hai ke mera rasta band hai kaam paicheeda hai har chand koshish karta hon magar darwaaza nahi khulta aur ye bhi matlab ho sakta hai ke mein ne mashooq ko baghal mein daba liya hai ab hargiz na chodoon ga. Baaz log seenah par haath maartay hain un ka maqsad apni museebat ka izhaar karna hai ke maqsad haasil nahi huwa aur na maloom ke aindah bhi haasil hoga agar haasil huwa bhi to marzi ke mawafiq na huwa. Baaz log pusht par haath rakh kar raqs karte hain yani hamari mashkein bandh gayi hain jo kisi tarha nahi khul sakti aur hum jis qadar sir agay badhaane ki koshish karte hain peechay chalay jatay hain. Baaz sufi aik haath samait kar aur ek haath phela kar wajd mein atay hain matlab ye hai ke hum thair gaye hain aur kuch haath nahi aata. Jo shakhs raqs mein do qadam agay badhta phir do qadam peechay hathta hai woh ye kehta hai ke mujh par aisi hi halaat guzar rahi hai. Jo log aah ke naaray lagatay hain woh zouq ka tahammul nahi rakhtay ya zouq o lizzat haasil honay se faryaad karte hain. Ronay ki bareek aawaz bhi shoq o zouq ki daleel hai aur ranj par bhi dalalat karti hai aur hathon ka milna mehrumi par afsos karne ki daleel yani koi cheez is ke haath aayi thi aur paas na rahi ya ye is taq nahi pahonch sakti. "Hoo" ka naara maarny mein ye ishara hai ke bas jo kuch hai wahi hai aur kuch nahi.

Jawab:- Salik ke liye jo kaam zaroori hai ek takhlia yani masiwa Allah se dil ka khaali karna yani andeshae ghair ko apne sar mein raah na de aur agar aaye to nafi kare dusra tajallia yani anwaar Elaahi se dil ko roshan karna asal kaam takhlia hai salik isi ko muqaddam samjhay jab takhlia qaaim huwa phir tajallia khud saabit ho jata hai kyunkay dono mein nisbat hai jab takhlia huwa tajallia bhi paida hogaya jaisay fanaa o baqa aur ghaaeb o haazir agar tajallia ko muqaddam samjhay to is mein bhi koi harj nahi agar dono ko yakja kare to yeh sab se bahtar hai.

Jawab:- Wajoode Hazrat Aadam alaihi ssalam ke do rukh hain. Eik zahiri dusra baatini. Zahiri rukh ka naam aashiq o taalib hai aur baatini rukh ka naam mashuq o matloob hai. Zahiri rukh ka naam abad hai to baatini rukh ka naam "Rab" hai. Tarjuma: Aur woh tumahray nafson mein hai kya tum nahi dekhte. Kisi ne Hazrat Mansoor Hallaj rehmatullah alaih se poocha, jab aap ana al haq hain to namaz kis ki padhte to Hazrat Mansoor Hallaj rehmat ullah alaih ne muskura kar jawab diya ke mera zaahir mere batin ko sajda karta hai. Jab taalib apne zahir ko fanaa kar deta hai to khud matloob ban jata hai, (Wahi awwal ka awwal hai, wahi aakhir ka aakhir hai, wahi zaahir ka zaahir hai wahi baatin ka baatin hai) Aap hi aap hain yahan taalib o matloob hai kon Mai jo aashiq hu kaha tha mujhe maloom na tha Wajah maloom hui tujh se na milnay ki sanam Mai hi khud parda huwa tha mujhe maloom na tha Baad muddat jo huwa wasl khula raaz watan Waasile haq mein sada tha mujhe maloom na tha (Watan sahab qibla R.A) Kya khoob hikayat hai ke Hazrat Bayazeed Bustami rehmatullah alaih farmatay hain. Ke tees saal tak mai allah ki talaash mein bhatakta raha jab mujh par se hijabat hatt gaye to mujh par zaahir huwa ke tees saal se Allah meri talaash mein tha. Is raaz ko jis ne paaya chupaya. Khudi ko bhula khuda ko paaya. Aur woh tumahray sath hai tum jahan ho ka isharah kaafi hai. Hu khud hi aap par shaida Hu khud_hi aap ka taalib Mai khud aashiq hu aur mashooq dono ek hasti mein

- Khudai ye samjhti hai ke Khuda pardah e ghaib mein hai. Jab ke ghaib naam ki koi jagah nahi hai. Ghaib ka raaz bas itna hai ke jo khuda ki talaash mein nikalta hai woh khud gayab ho jata hai. Isi wajah se arifon ne kaha hai ke Khuda ghaib mein hai. Nazar aata nahi woh jis ne tum ko ik nazar dekha Yahi hain ghaib ke maanay yahi lafze shahadat hai Khuda ka raaz khudai hai aur khudai ka raaz khuda hai. Jab khuda huwa al zaahir ke aaine mein zaahir tha to khudai huw al batin ke parday mein makhfi thi. Yani jab Khuda zaahir tha tab khudai makhfi thi jab khudai zaahir hui to Khuda makhfi raha. Aye taalib is raaz ko gosh o hosh se sun Khuda ke zaahir ka naam khudai hai aur khudai ke batin ka naam khuda hai. Yahi hain kaifo madzalla ke maanay Jahan saaya hai is noore Khuda ka Khuda aur khudai ki misaal beej aur darakht si hai. Magar yeh masla ahal e ilm ke liye zamane qadeem se chala araha hai. Ke pehlay beej hai ya darakht. Agar koi kahe ke beej pehlay hai to yeh namumkin hai ke baghair darakht ke beej paida ho aur agar kahe ke darakht pehlay hai to baghair beej ke darakht ho nahi sakta. Log is ke jawab ke liye hairan o pareshan hain. Magar Allah ke fazl o karam se Allah ne aarifon ke seenay mein is raaz ko khol diya. Ke woh ek “haqeeqat" hai. Kabhi woh maqam e wahdat mein rehti hai to kabhi maqam e kasrat mein jalva dikhati hai jab woh haqeeqat maqam e wahdat mein rehti hai is ko beej kehte hain aur jab woh “haqeeqat” maqam e kasrat mein jalva numa hoti hai to is ko darakht kehte hain. Is “haqeeqat” ke do naam hain. Ek ‘beej’ dusra ‘darakht’ bas farq hai to sifaat ka hai. Khuda tukham hai to ye aalam shajar hai magar qaabil e deed kis ki nazar hai

Jawab:- Is ka raaz yeh hai ke hasti to aik hai magar is ke do naam hain. Insaan galti se yeh samajh betha hai ke is ki hasti ke dusray naam ko bhi jism hai. Yeh mahez vahm o gumaan. Samjhna hi mushkil raaz ajab hai Khuda ism hai aur bandah laqab hai Khulasa is ka yeh hai ke Tera wajood ain wajood haq hai Agar khuda hai to mai nahi hu Agar hu mai to khuda nahi hai Hai is qader tang raah e ulfat Ke is mein do ki jagah nahi hai

Jawab:- Aik dafaa Nabi e kareem S.A.W ne Hazrat Umar razi allah taala anho se farmaya. Jisay maarfat e ilaahi haasil hojati hai who “Allah Allah” nahi pukaarta. Aur jo Allah Allah pukaarta hai to samajh lo ke woh maarfat e ilaahi se mahroom hai. Is ki misaal yun hai ke log totay ko mitthu pyare mitthu pyare boltay hain is ko sun kar tota ratnay lagta hai aur samjhta hai ke mitthu pyare koi aur hai. Is ko maloom nahi ke mitthu pyare khud mera naam hai. Jab samajh jaye ga to khud khamosh ho jaye ga. Yaad rakhna jahan aag hai wahi se dhuwan nikalta hai Khuda ka naam bhi jahan se nikalta hai wahin Khuda bhi hoga. Jab hiran ki naaf mein mushk tayyar hota hai aur hiran ko is ki khushbu aati hai to woh is khushbu par aashiq ho kar sehraa sehraa is ki talaash mein phirta hai ke ye boo kahan se aati hai kis mein samati hai aakhir-kaar shikari is ko qatal kar deta hai. Hikayat: Ek dafaa Hazrat Junaid Baghdadi rehmatullah alaih ki mehfil mein Hazrat Shaikh Shibli ne “Allah” kaha to Hazrat Junaid Baghdadi ne Shaikh Shibli se farmaya ke tum ne Allah ko ghaib mein hai samajh kar Allah kaha to jaan lo ke ghaib walay ka zikr gheebat hai aur Islam mein gheebat haraam hai aur agar tum ne Allah ko haazir w naazir samajh kar kaha to suno haalat e deedar mein Allah ka naam lena be hurmati hai. Samjha na haq ko bandah kaha ya to kya huwa Andhay ki tarha ro ke puraka to kya huwa

Jawab:- Haqeeqat mein tauheed parast woh hai jis ko siwaye haq ke dusra nazar na aaye jab khud ko dekhe to haq hi nazar aaye nazar mein ghair na samaaye. Siwaye haq ke dusra na paye. Shaitan ki galti ki wajah ye thi ke is ko tauheede lafzi haasil thi. Yani mahez zabani tauheed. Jis ki wajah se wo dhoka kha gaya. Agar Maarefat ke maikade se aik ghoont bhi piya hota to kabhi gumraah na hota. Isi liye arbab e haqeeqat ki takeed hai ke zabani tauheed waqt par kaam nahi aati balkay kufr o shirk mein aakhir mubtalah kar deti hai. Isi liye raah e haqeeqat par chalne walon par farz hai ke woh tauheede haali haasil kare yaani ek kehna, ek dekhna ek sunna ek hojana aur ek honay ke ehsas ko bhi faramosh kar dena.

Jawab :- Dar asal insaan ka wajood ye amanat e haq hai. Is ko insaan nadani w ghaflat mein apni hasti samajh baitha hai is liye hairan o pareshan hai. Insaan par lazim hai ke woh haqqul yaqeen se kahe aur jaane aur dekhe ke ye hasti haq ki hasti hai mere badan ka har hissa haq taala ka hai. Is nuqte ko bhi samjho aur jano jo Hadeese paak se zaahir ho raha hai aur is ke raaz ko bhi pao. Huzoor Nabi kareem salle Alah alaihe wasallam farmate hain jab bandah Nawafil ke zariye Allah ka qurb haasil kar laita hai to ye mqamِ e qurbiyat is terha se zaahir hoti hai ke phir bande ki aankh Allah ki aankh ban jati hai. Bande ke kaan Allah ke kaan ban jatay hain. Algaraz bande ka gosht haq ka gosht ban jata hai mai ye kehta hu jab ye hoga so ho ga magar ab batao ye kis ka hai. usi ka to hai. Yani ye jaan haq ki hai. Aankh haq ki hai. Kaan haq ka hai. Zabaan haq ki hai. Sukhan haq ka hai. Sada haq ki hai. Yeh jo tu mai mai kehta hai yeh bhi haq ka hai kyunkay haq taala ki zaat ek “mai” ka samandar hai. Aur tamam aalam chahe woh zaahiri ho ya baatini ho isi “mai” ke samandar ki mauje hain bulbulay hain. Jab is samandar mein harkat hoti hai to aalam ke har zarre se sadaye “mai” nikalti hai. Is liye har insan “mai” ka dam bharta hai. Yani mai khadha tha. mai aaya tha. mai gaya tha. mai suna mai bola yeh “mai” ke samandar ki harkat ke baghair namumkin hai. Haq taala ka ism e zaat, ismِ e Azam hai. Haq taala ne apna zaati ismِ e Azam bande ko bataur e amanat diya hai jis ko na aasman utha sakay na zameen. Is liye insaan par lazim aata hai ke woh amanat ko sahib e amanat ki jane aur samjhay tabhi wo amanatdar reh sakta hai. Wahi baare amanat ka huwa haamil bhi haafiz bhi Hawaas e qalb jis ke har ghadi bedaar hotay hain

Jawab :- Jab salik ki nazar se Asma o taiyyunaat ka parda uth jaye to phir is ko bahr al-wahiyyat ke siwaye dusra nazar nahi aata maujood ko zahur zaat samajhta hai aur jab tauheed ka ghalba hota hai to dosray ki bu tak anay nahi deta. Is liye bandah bhi zaat ka ek zahur hai. Jaisa ke bulbula darya hai agar bulbulay ko Haqeeqat darya kaha jaye to kia nuqsaan hai. Ba shart ism o taayyun utha kar kahe to ain irfan hai irfan lafzi iallat o hizyan hai. Ek martaba woh hai ke arif ko lazim hai ke dono ko utha kar dekhe. Maqame wasl mein socho to Allah hai na bandah hai faqat aik naam ki hai qaid qatra hai na darya hain

Jawab :- Is ko zabaan se samjhaana mushkil hai waasil ke siwa is ke lutf ko dusra nahi samajh sakta. Aashiq ko is mein aisi lizzat paida hoti hai ke is ki aashiqi salb ho kar maashiqi paida hoti hai yani aashiq mashooq ho jata hai jo qatra tha woh darya mein fanaa hokar darya ban jata hai aur jo darya tha woh qatray mein zam ho kar qatra ban jata hai. Visal mein yeh lazzat haasil hui ke apni koshish ko kashishِe yaar paaya. Jab ism o tayyun ka hijaab hata aur jab deeda e dil se ek hi hasti nazar aayi awwal mein aakhir mein zaahir mein baatin mein. Dui ki bu aur hawa na payi isi haal ka naam visal hai. Na sadaye wah. wah nah firaaq na nidaye aah. aah. na ranj na raahat. Gham na suroor. Is nuktay ko kam hi log samajh satke hain ke wasal visal ko faramosh kar deta hai. Ek din sab parwanay ek jagah jama hue aur shama ke taalib hue. Sab mil kar aapas mein guftagu karne lagey ke koi jaye aur shama ka taalib ho. Ek parwana rawana huwa aur shama par ja pada balkay kahin kahin jal bhi gaya tha. Wapas aa kar shama ki tareef aur khoobi bayan ki aur apna jala huwa jism bhi batlaya. Sab ne kaha ke tu ne shama ko nahi dekha. Aur tujhe shama ki tehqeeq nahi hui. Dusra parwana khushi khushi uda aur shama par ja gira aur jal kar shama ki aag ban gaya. Tab aik sayanaa kehnay laga ke haan is ko ab shama ki khabar hui ke khud bhi manind shama ke andar bahar se tamam surkh ban gaya. Gharz jis ko apni hasti ki zara bhi khabar hai woh shama ko kya jaanta hai. Waha jo apne se be khabar aur be asar ho wahi shama se bakhabar hoga.

Jawab:- Aankh band karney ke baad aap ko jo MAI hoon ka ehsaas hota hai wahi rooh hai sonay ke baad aqal jism ko faramosh kar deti hai magar is ke bawjood aap ke honay ka jo ehsaas baki rehta hai us ka naam Rooh hai, Rooh chiragh ke manind hai. (Surat No 24: Surah Al-Noor - Ayat No 35) Allah noor hai aasmano ka aur zameen ka us ke noor ki misaal misl ek taaq ke hai jis mein chiragh hai aur chiragh shishe ke qandil mein ho aur shisha misl chamaktay huwe roshan sitaray ke ho wahi chiragh ek ba barkat darakht zaitoon ke tail se jalaya jata ho jo darakht na mashriqi hai na maghribi khud woh tail qareeb hai ke aap hi roshni dene lage agarcha use aag na bhi chow'ay ، noor par noor hai ، Allah taalٰa apne noor ki taraf rahnuma'i karta hai jisay chahay logon ( ke samjhanay ) ko ye misaalen Allah taalٰa bayan farma raha hai aur Allah taalٰa har cheez ke haal se ba khubi wakif hai ) Aur is par jo kanch ka jaar hai wo jism hai is kanch ke jaar par bad aamali ki waja se kalik yani carbon jam jati hai jis ki wajah se chiragh ki roshnia bahar nahi aatei Peere kamil jab mureed ka tazkiah nafs karata hai aur tasfiahِ qalb karata hai tab tajjalّiah rooh hasil hoti hai. Agar aap apni rooh ka mushahida karna chahtay hain to us ke liye bas ek hi rastah hai woh hai muraqbah. Surat No 17 : Surah Bani Isra'eel - Ayat No 85 Aur ye log aap se rooh ki babat karte hain ، aap jawab day dijeny ke rooh mere rab ke hukm se hai aur tumhen bohat hi kam ilm diya gaya hai.

Jawab:۔ Nafs mein zahidon ke liye rastah hai aur khud tumharay apne nafs ke andar bhi kia tumhen dikhai nahi deta? Dil mein aarifon ke liye rastah hai (Rasool allah sallalah alehe wasallam farmatay thay: “Aadmeon ke dil parwar digaar ke do unglion ke bich mein hai jesay ek dil hota hai، parwar digaar un ko pherta hai) mominon ka dil Allah ka arsh hai aur rooh mein waqifeon ke liye rastah hai ۡ (aap jawab de dijiye ke rooh mere rab ke hukm se hai)

Jawab:- Insaan das cheezon ka majmuah hai panch cheezen aalamِ e amar se hai aur panch cheezen aalamِ e khalq se hai panch cheezay jo aalamِ e khalq se hai. Aag، hava ،pani، mitti، nafs panch cheezen jo aalmِ e amar se hai dil، rooh، sirٌr، khafi، akhfa.

Jawab:- Insaan mein bohat saray lataif hai jis ko uُs ka khaliq hi bahtar janta hai magr chay lataif (nafs، dil، rooh، sٌirr، khafi، akhfaٰ) sufiyaa' karam ke uُrfeِ aam mein hai jis ki talim woh apne mureedein ko ata karte hai.

Jawab:- Latifa eِ nafs ka maqam naaf ke char ungal nichay hai latifa eِ qalb bae'en pustan ke char ungal nichay hai aur latifa e ِ rooh dae'en pustan ke char ungal nechay hai aur latifa e sٌirr ، pustano ke darmiyan hai aur latifa eِ khafi dono bhavo ke darmiyan hai aur latifaye akhfaٰ ka maqam taalu ke darmiyan hai.

Jawab:- Latifa e nafs ka talluq aalamِ e nasoot se hai latifa e qalb ka talluq aalam ِe malkoot se hai aur lataifa e rooh ka talluq aalamِe jabroot se hai aur latifa eِ sٌirr ka talluq aalameِ lahoot se hai aur latifae khafi ka talluq aalam eِ siahoot se hai lataif e ِ akhfa ka talluq aalamِe bahoot se hai.