Sufi Karamat Kya Hain? Tareef aur Tasheel Fi Turath Sufi
Sufi karamat woh ghair tabi’i waqiat hain jo kuch sufiyon ke saath unke mazboot imaan aur roohani raah ki pairwi ke nateejay mein waqea hoti hain. Imam al-Qushayri ne apni Al-Risala al-Qushayriyya mein inhe is tarah tarif kiya hai: "Aise khawariq jo ek wali ke haath se zahir hoti hain, jo nubuwat ka daawa nahin karta magar shar’iat ko qabool karta hai” (Al-Risala al-Qushayriyya, safha 125). Karamat ek shakhs ki Allah ke qareeb hone ki nishani samjhi jati hain aur uske liye barakat aur maghfirat ke darwaze kholti hain.
Sufi riwayat mein, karamat ko ilahi tohfay mana jata hai jo Allah waliyon ko deta hai unke imaan ki sacchai aur shar’iat ki pairwi ki nishani ke taur par. Imam al-Ghazali ne Ihya Ulum al-Din mein yeh tasdeeq ki hai ke karamat taqwa aur ibadat mein ikhlaas se juda nahi hain.
Karamat mukhtalif qisam ki hoti hain jaise mareezon ka ilaaj, hawa mein udna, aur ghayb ki maloomat hasil karna. Magar jaise Sheikh Abdul Qadir al-Jilani ne apne Al-Fath al-Rabbani mein farmaya, yeh karamat hadaf nahin hain, balki Allah par tawakkul aur sacchai ke phal hain.
Karamat aur Mo’jizat ka Farq: Roohani Waqiat ki Gehri Samajh
Mo’jizat aur karamat dono ghair mamooli waqiat hain, lekin dono ka manba aur maqsad mukhtalif hai. Mo’jizat sirf anbiyo ke liye hain, jabke karamat waliyon ke liye, jaise Ibn Taymiyyah ne Al-Furqan Bayn Awliya’ al-Rahman wa Awliya’ al-Shaytan mein wazahat di hai. Unhon ne kaha ke karamat nubuwat ka saboot nahi, balki wilayat ki sacchai ki nishani hain.
Isi silsile mein Sheikh al-Hujwiri ne Kashf al-Mahjub mein kaha ke karamat kisi roohani martabe ka saboot nahi, balke sacche imaan aur niyat ki nishani hain. Is liye asal sufi karamat talab nahi karta, balke un se bezar rehta hai.
Sufiyana Karamat ke Mashhoor Misalain
Sufi kitaabon mein bohat si karamat ka zikr hai. Misal ke taur par Sheikh Abdul Qadir al-Jilani ke karamat, jaise mareezon ka shifa aur janwaron se guftagu, jo Qala’id al-Jawahir aur Al-Fath al-Rabbani mein milti hain. Sheikh Ibrahim ibn Adham ke baare mein riwayat hai ke wo logon ke dil ki baatein dekh leta tha kyun ke uski rooh saf hai. Imam Hasan al-Basri ko bhi aise maaloomat hasil hoti thi jo dusron ko maloom nahi thi, jaisa Ibn al-Jawzi ne Sifat al-Safwa mein bayan kiya.
Sab se dilchasp waqia Sheikh Muhyiddin Ibn Arabi ka hai jo Al-Futuhat al-Makkiyya mein likha gaya hai ke usne raat ko apne haath ki roshni se roshan kiya, jo baad mein usne "roshni-e-basira” yani insight ki roshni batayi, jo har zarri roshni zaroor nahi thi.
Karamat Zariya Hain, Maqsad Nahin
Sufiyan ke nazdeek karamat Allah ke qareeb jaane ka zariya hain, maqsad khud nahi. Imam al-Ghazali ne farmaya: "Jo shakhs karamat ki taraf dekhta hai wo maqamat se mahroom ho jata hai,” yani karamat par tawajju sacchai se door kar deti hai. Is liye bohat se buzurg sufiyan apni karamat chhupate thay, jaise Abu Yazid al-Bistami ne kaha: "Agar meri karamat zaahir ho jaye to mujhe zinda dafan kar do.”
Karamat ka Islami Muashray Mein Asar
Karamat ne samaji aur tarbiyyati kirdar ada kiya hai, jaisa Ibn Khaldun ne Al-Muqaddimah mein bayan kiya hai. Unka kehna hai ke sufi ikhlaq o tarbiyat phailane mein madadgar thay, aur sufiyana zawaya taleemi markaz thay jahan log attract hote thay. Kai log karamat dekh kar ya sun kar tasawwuf par imaan laye.
Kya Karamat Roohani Safar ke Liye Zaroori Hain?
Al-Qushayri ne Al-Risala mein zor diya ke karamat talab nahin ki jati, balke unhein unhi ko ata kiya jata hai jo sacche dil se raah par chalte hain. Is liye murid ko roohani taraqqi ke liye karamat ki zaroorat nahi, balke ikhlaas aur taqwa ki zaroorat hai. Junaid al-Baghdadi ne farmaya: "Raah-e-Ilahi band hai magar us par chalne walon ke liye jo Rasool ke qadam ko follow karte hain.”
Karamat ka Nafsiati Tashreeh
Kuch jadeed muhaqiqeen karamat ko nafsiati tor par bhi samajhte hain ke ye gehri roohani tawajju aur muraqaba ka nateejah hain, yani ek taraqqi yafta shu’oori haalat. Yeh Carl Jung ke "Collective Unconscious” ke concept se milta julta hai, jahan roohani tajalliyat imaan aur zahan ke zehni amal ke darmiyan interaction ki wajah se ho sakti hain.
Aaj ke Dor Mein Karamat
Aaj kal karamat ke hawale se raiyan mukhtalif hain. Kuch ulema in par shakk karte hain, jabke kuch kehte hain ke ye roohani virsa ka hissa hain jo shar’iat ke khilaf na hon to manzoor kiya jana chahiye. Sheikh Saeed Hawwa ne apni kitaab Tarbiyat-e-Roohani mein kaha hai ke karamat ilm-e-tajziyati tor par sabit na hone ke bawajood, insaanon par nafsiati aur roohani asar daalte hain aur imaan ko mazboot karte hain.
Maraji’ (References):
- Imam al-Qushayri, Al-Risala al-Qushayriyya
- Imam al-Ghazali, Ihya Ulum al-Din
- Sheikh Abdul Qadir al-Jilani, Al-Fath al-Rabbani
- Ibn Taymiyyah, Al-Furqan Bayn Awliya’ al-Rahman wa Awliya’ al-Shaytan
- Sheikh al-Hujwiri, Kashf al-Mahjub
- Ibn Khaldun, Al-Muqaddimah
- Muhyiddin Ibn Arabi, Al-Futuhat al-Makkiyya
- Ibn al-Jawzi, Sifat al-Safwa
- Saeed Hawwa, Tarbiyat-e-Roohani
- Abdul Karim al-Jili, Al-Insan al-Kamil