Muqaddima
Sufi tareeqay Islam ke usoolon ko roohani aur maadi zindagi mein apnaane ki koshish karte hain, aur Allah se sab se zyada rabt aur qurb ke liye ye tareeqay kaam karte hain. Dhikr mein harkat kuch Musalmanon ke liye ik ikhtilaf ka sabab ban sakta hai, jahan kuch log isay bid’at samajhte hain jabkay doosre log isay roohani asar barhane ka zariya samajhte hain. Is maqalay mein hum dhikr ke dauran harkat, uska tasavvuf par asar aur is silsile mein Islam ke virsaat ko samajh kar is par baat karain ge.
Dhikr aur Harkat: Imam aur Ulema ki Nazar Mein
Imam Al-Alusi ne apne tafseeray "Ruh al-Ma’ani” mein is ayat {Woh log jo Allah ka zikr karte hain khade, baithay, aur apni taraf lete hue.
(Al-Imran} ka wazeh taur par bayan kiya ke Nabi ﷺ ke sahaaba Eid ke din apne paon par khaday hokar Allah ka dhikr karte thay, aur is harkat ko Allah ke saath khushi ka izhaar karne ke liye ek jaayaz tareeqa samjha. Imam Al-Katani ne apni kitaab "Al-Tarateeb Al-Idariyyah” mein kaha ke sahaaba ke darmiyan dhikr ke dauran hilna ya jhukaana jaane pehchane gaye. Is liye, ye harkat bid’at nahi balkay ek roohani practice hai jo sahaaba se sabit hai.
Prophet ﷺ ka Dhikr par Asar aur Dance Karna
Nabi ﷺ se riwayat hai ke unhon ne un Abyssinians ko nahi roka jo masjid mein dhikr karte waqt dance kar rahe the. Anas bin Malik (RA) ne riwayat ki: "Abyssinians Nabi ﷺ ke saamne dance kar rahe thay aur keh rahe thay: ‘Muhammad abd us saalih.’ Nabi ﷺ ne unko mana nahi kiya, balkay unhein is baat ki ijazat di.” Ye is baat ko sabit karta hai ke dhikr ke dauran harkat Sunnah ke khilaaf nahi hai. Hadith "Jab tum Jannah ke baaghon se guzro to wahan ruk jao” se yeh sabit hota hai ke dhikr ke dauran sunna aur hilna jaayaz hai, aur dhikr sunne aur us se lutf uthana chahiye.
Sahaaba aur Dhikr mein Roohani Harkat
Imam Ali (RA) ne kaha ke jab sahaaba Allah ka dhikr karte thay to wo apne aapko kho dete thay, unka rang uda hota, wo zameen par is tarah hilte jaise darya ke kinare pe pedh hawa se hil rahe hon. Ye bayan ye sabit karta hai ke dhikr ke dauran roohani hilne ka amal sahaaba mein tha, jo ke roohani ilmi soorat mein jaayaz hai.
Sufiyon ke Liye Dhikr Mein Tawaajud
Dhikr mein tawaajud ka matlab hai ke insaan apne jismani andaaz mein roohaniyat ka izhaar kare, aur ye tasavvuf mein bilkul jaayaz hai agar neeyat saaf ho. Imam Junayd (RA) ne kaha ke "Jo log dhikr mein tawaajud karte hain, unke liye koi shikayat nahi hai agar wo Allah ke liye ibadat mein masroof hain.” Ye tawaajud tasavvuf ke liye ek fitrat hai aur ye roohaniyat ki ladhai ka izhaar karta hai jo wo dhikr ke dauran mehsoos karte hain.
Tanqeed aur Iska Durustgi
Kuch log dhikr ke dauran tawaajud aur hilne ko is liye mana karte hain ke ye Sunnah mein nahi hai, lekin jo kuch bhi hadees aur sahaaba ki zindagi mein aya, wo sabit karta hai ke yeh amal farq nahi karta tha aur ye jaayaz tha. Ye harkat Allah ki mohabbat aur roohani jazbaat ka izhaar hai.
Dhikr Mein Harkat: Iska Roohani Maqsad aur Jaayazgi
Dhikr mein hilna aur swaying ka roohani asar hota hai jo dil aur rooh ko safai deta hai. Imam Ibn Abidin ne kaha ke agar niyat saaf ho aur gunahon ke saath na ho, toh dhikr mein harkat ko mana nahi diya jaata. Unhone kaha ke ye roohani salook hai jo mureed ko us waqt mehsoos hota hai jab wo dhikr se puri tarah ghuma hota hai aur rooh Allah se judti hai, jo unke safai aur roohani tawaun mein madad karta hai.
Dhikr Mein Tawaajud: Roohani Faida
Dhikr aur tawaajud se rooh puri tarah izhaar karti hai, aur mureed Allah ke saath gehri zindagi ka ehsaas karta hai. Ye tawaajud insaan ki rooh ko tazkiya deta hai aur usko duniya se alag ek roohani safai ki halaat mein le jata hai, jo usko Allah ke saath tawajjo mein le jata hai.
Khulasah
Aakhri natayej mein, hum keh sakte hain ke dhikr ke dauran harkat Islam mein agar niyat saaf ho toh ye jaayaz hai, aur yeh roohani asar barhane ka ek ahem zariya hai jo Allah se rabt ko mazid mazboot karta hai. Ye harkat sahaaba aur tab’een ke amal mein milti hai aur wo jo Prophet ﷺ ne iss silsile mein jayeza diya tha. Dhikr, apne forms aur harkaton ke saath, Ksenzeni tareeqay mein dilon ko zinda karne aur roohon ko safai dene ka zariya hai, aur iska asli maqsad Allah se qurb hai.