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Ambiya kay baray mein maratib ka jo taayun
kiya jata hey aur kaha jata hey ke falan Nabi ka maqam wo aasman hey aur falan
Nabi ka maqam wo aasman hay, yeh Lashaoor
hi kay mutarif maratib ka tazkirah hey. Tamam aasmani hadein kisi fasal ya kisi
simt ki bina per mutayan nahin hen balkey Lashaoor ki bna per mutayan hen. Jab
hum ajram falkee (sitaron, sayaron) ko
nigha ki zad mein dekhtay hen tu es waqt hamaray shaoor aur Lashaoor ki hadein
mutsal hoti hen.
Ajram samavi ka ek heyola hamaray
shaoor (hawas) ko choo deta hey lekin in Kurron kay tafseeli ajza kiya
hen aur in kay berooni aur andronee aasar o ahwal kiyon ker waqey hoeay hen.
Yeh bat hamaray shaoor say makhfee aur Lashaoor per wazh hoti hey. Jab kisi
Nabi ya wali ka Lashaoor Shaoor ban jata hey tu es kay hawaas es mazkoorah
ajram kay andronee aur berooni aasar o ahwal ko poori tarhan dekhtay, jantay, suntey aur chhotay hen. In
ajram kay tamam aasar o ahwal kisi Nabi ya wle say Kurra e Arzi kay aasar o
ahwal ki tarhan qareeb hotay hen. Khud Kurra e Arzi kay aasar o ahwal ki qurbat
kisi fard wahid ko es waqt tak hasil nahin hoti Jab tuk ke es ka shaoor tawana
aur murtab na ho. Jis tarhan shaoor ki tawnayee aur tarteeb kay madarij
mukhtalif hen es i tarhan Lashaoor ki tarteeb o tawnayee yani Lashaoor kay
Shaoor ki hadon mein dakhil honey ki tarzein bhi mukhtalif hen. Ek zyadah tawana
aur zyadah muratab shaoor rakhnay wala insan Kurra e Arzi kay halat say zyadah
ba khabr hota hey aur in per bohat tabsirah ker sakta hey lekin ek naqis aur na
muratab shaoor rakhnay wala insan Kurra e Arzi kay mamolee massayel ko aur
samajhney say bhi qasir rehta hey.
Der haqeeqat kisi fard ka Lashaoor
es ki tamam nou kay shaoor ka majmoawa hota hey. Tamam nou say murad ibtdaeay
aafrensh say Saniya e hazir tak kay wujood mein aanay waley saray afrad hen.
Kisi fard kay tamam nou kay saray mehsosat ka ijtmaa es kay shaoor mein nahin
balkey Lashaoor mein hota hey. Yeh hi wajah hey ke ek fard apni nou kay tamam
murawijah Uloom sekhnay ki salahiyet raktha hey yani Jab wo nouyee shaoor kay
kisi juzv ko jo bazabta es ka Lashaoor hay, shaoor mein muntaqil kerna chahay
tu ker sakta hey. Yeh slaheten awaam alnas ki hen lekin ek Nabi ya wali ki
salahyeten zyadah hoti hen. Jab ek Nabi ya wali apni nou kay Lashaoor yani Kainati
shaoor ko bedar kerna chahta hey tu wo apni koshshon mein kam ter ya besh ter
es i tarhan kamyab ho jata hey jis tarhan ek fard apnay nouyee shaoor say
mutarif honey mein kamyab hey.
Qalandar Baba Auliay (R.A)
“Guftah O Guftah Allah Bowad Garchah Az Halqoom-e- Abdullah Bowad”
key misdaaq Haamil Ilm-e-laduni, waqif israar kun fakoon, Murshid Kareem, Abdaal-e-Haq,
Hassan Ukhra Muhammad Azeem Barkhiya, Hazrat Qalandar Baba Auliya Rehmatullah
Aleh R.A ki zabaan-e- faiz-e-tarjumaan sey
nikala hua aik aik lafz khud huzoor baba sahib Ke roohani tasaraf sey merey
zehan par naqsh hota raha….. aur phir yeh Ilhaami tehreer Hazrat Qalandar Baba Aliya
R.A ki Mubarak Zuban aur is Aajiz ke
qalam sey kaghaz par muntaqil ho kar kitaab “Loh-O-Qalam” ban gayi.
Merey paas yeh roohani uloom nou-e-insaan aur noo-e-jinaat key liye
ek wirsah hain. Main yeh amanat barey boorho’n, insaan aur jinaat ki mojoodah
aur aaney waali nasal key supard karta hoon.
Khwaja Shamsuddin Azeemi
