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Mzakorah charon shaoor her fard ki
zaat mein mojood hen. In ki mojodgee ka Ilm shaoor kehlata hey. Aur La Ilmi
Lashaoor samjhi jati hey. Yani in charon shaooron mein aamatul nas sirf chothay
shaoor say be khabr hen. Agar hum es be khabri ki asliyet talash karien tu bil
aakhir roshni hi ko wajah shaoor qarar den gay. Yahan lafz roshni say murad wo
roshni nahin hey jis ko awaam roshni ka naam detay hen balkey wo roshni murad
hey jo aankh kay leay dekhnay ka zariya bantee hey khuaa wo andhera hi kiyon na
ho. Agar koi jan dar andheray mein dekhnay ka aadee hey tu es kay leay andhera
hi roshni ke muradif samjha jaeay ga. Kitnay hi hashrat alarz aur darinday raat
kay waqt andheray mein dekhnay kay aadee hotay hen.
Farz kejeay ke hum kisi cheez ko
dekh rahey hen. Agar wo roshni jo es cheez aur hmaray darmiyan mojood hey nikal
dey jaeay tu wo cheez hmaray shaoor ki hadon say nikal jaeay gi. Es missal say
hum faqat ek hi nateejah per pohanchtay hen. Yani roshni shaoor hey ya shaoor
roshni hey. Agar kisi wajah say roshni kay khd o khal mein tabdilee waqey ho
jaeay tu shaoor kay khd o khal mein bhi tabdilee ho jaeay gi.
Aam halat mein es cheez ko janchnay
kay bohat say tareeqay ho saktey hen. In mein say ek tareeqah yeh hey ke agar
pani bharey tub mein ek piyala dubo diya jaeay tu es ki gherayee, qatar aur
wazan mein taghyur ho jaeay ga. Yeh taghyur ya tu shaoor ka taghyur hey ya
roshni ka. Dono soorton mein hum ek kuliya qayam ker saktey hen ke jo cheez
kharij mein roshni hay, wo hee cheez dakhil mein shaoor hey. Goya shaoor aur
roshni ek hi cheez hey. Jab wo insan kay mehsosat mein waqey hoyee tu es ko
shaoor kay lafz say tabeer kartey hen aur jab wo kharij mein aankh kay samnay
hoti hey tu es ey roshni kay naam say mosom kartey hen.
Qanoon:
Agar hum kisi tarhan apni dakhli roshni
(shaoor) mein tabdilee peda ker len tu aankh kay samnay pheli hoyee roshni mein
bhi tabdilee peda ho jaeay gi. Roshni ka yeh hi silsilah Kainat ki hud e baset
tak phela hua hey. Yeh mumkin nahin hey ke kisi ek nuqtah mein roshni kay khd o
khal tabdeel ho jaeen aur Kainat ki baqi roshniyon mein tabdilee na ho.
Rohanyet ki Duniya mein tasruf karney ka yeh hi tareeqah hey. Albata tasruf ki
ibtada kharji roshniyon say nahin balkey dakhli roshniyon say ki jati hey. Jab
koi tasaruf karney wala kharji roshniyon yani kharji halat mein tabdilee kerna
chahay tu wo apni zaat yani dakhli roshniyon mein (shaoor men) tabdilee kerta
hey. Tassawuf mein es hi amal ko lateefon ka rangeen hona kehtey hen. Agar kisi
fard kay lateefay (zat ki roshneyan) rangeen ho jaeen tu yeh rungene Kainat ki
tamam roshniyon mein sarayet ker jaeay gi. Goya Kainat ki tamam roshniyon mein
wo hee taghyur peda ho jaeay ga jo fard kay lateefon mein hua hey. Nizam e ِkhanqahi mein Aqtab e takveen
(madar hazrat) kay tasaruf ka tareeqah yeh hi 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
