Topics
Huzoor
Qalandar Baba Aulia ko Allah taala ne ranga rang sifaat aur kashaf o ilhamat ka
markaz banaya hai. Tjlyat ke samandar mein se noor mein dhaly hue motiyon se
aap bhi Faiz yab hon : .
Huzoor Baba Sahib ne farmaya :
Baaz cheeze aisi hain jin ko ensaan ghair haqeeqi keh kar samajhney ki koshish
karta hai aur wahima ya khawab o khayaal keh kar nazar andaaz kardaita hai
halaank kaayenaat mein koi shye fazil aur ghair haqeeqi nahi hai. Har khayaal
aur har wahima ke pas parda koi nah koi kainati haqeeqat zaroor car farma hoti
hai .
Veham kya hai? Khayaal kahan se aata hai? Yeh baat ghhor talab hai. Agar un
sawalaat ko nazar andaaz kar dein to kaseer haqayiq makhfi reh jayen ge. Aur haqayiq
ki zanjeer jis ki so feesad kadiyaa is maslay ke samajhney par munhasir hain
unjani reh jayen gi. Jab zehan mein koi khayaal aata hai to is ka koi kainati
sabab zaroor mojood hota hai. Khayaal ka aana is baat ki Daleel hai ke zehan ke
pardon mein harkat hui hai. Yeh harkat zehan ki zaati harkat nahi hoti. Is ka
talluq kaayenaat ke un taron se hai jo kaayenaat ke nizaam ko aik khaas tarteeb
mein harkat dete hain. Maslan jab huwa ka koi taiz jhaunka aata hai to is ke
maienay yeh hotay hain ke kurrah hawai mein kahin koi tagayur waqay huwa hai. Isi
terhan jab ensaan ke zehan mein koi cheez warid hoti hai to is ke maienay bhi
yahi hain ke ensaan ke lashaoor mein koi harkat waqay hui hai. Is ka samjhna
khud insani zehan ki talaash par hai. Zehan insani ki do satah hain. Aik satah
woh hai jo fard ki zehni harkat ko kainati harkat se milati hai. Yani yeh
harkat fard ke iraadon aur mehsosaat ko kaayenaat ke hama geer iraadon aur
mehsosaat taq latayen hai. Zehan ki dono sthin do qisam ke hawaas ki takhleeq
karti hain. Aik satah ki takhleeq ko misbet hawaas kahin to doosri satah ki
takhleeq ko manfi hawaas keh satke hain .
Darasal misbet hawaas aik maienay mein hawaas ki taqseem hai. Yeh taqseem
baydaari ki haalat mein waqay hoti hai. ( isi qisam ko Zaman mutawatar kehte
hain ) is taqseem ke hissay azaye jismani hain. Chunancha hamari jismani faliyat
mein yahi taqseem kaam karti hai. Aik hi waqt mein aankhh kisi aik shye ko
dekhatii hai aur kaan kisi aawaz ko suntay hain. Haath kisi teesri shye ke sath
masroof hotay hain. Aur Peer kisi chothi cheez ki pemaiesh karte hain. Zabaan kisi
panchwin cheez ke zaiqay mein aur naak kisi chhutti cheez ke soonghnay mein
mashgool hoti hai aur dimagh mein un cheezon se allag kitni hi aur cheezon ke
khayalat arhay hotay hain. Yeh misbet hawaas ki karfrmayi hai lekin is ke bar
aks manfi hawaas mein jo tehrikat hoti hain un ka talluq ensaan ke iraday se
nahi hota. Maslan khawab mein bawajood is ke ke mazkoorah baala tamam hawaas
kaam karte hain, azaye jismani sakit rehtay hain. Azaye jismani ke sukut se is
haqeeqat ka suraagh mil jata hai ke hawaas ka ijtima aik hi nuqta zehni mein
hai. Khawab ki haalat mein is nuqta ke andar jo harkat waqay hoti hai, wohi
harkat baydaari mein jismani aaza ke andar taqseem hojati hai. Taqseem honay se
peshtar hum un hawaas ko manfi hawaas keh satke hain. Lekin jismani aaza mein
taqseem honay ke baad un ko misbet kehna durust hoga. Yeh baat qabil ghhor hai
ke manfi aur misbet dono hawaas aik hi satah mein mtmkn nahi reh satke. In ka
qiyam zehan ki dono sthon mein tasleem karna hoga. Tasawuf ki istilaah mein
manfi satah ka naam Nisma e mufrad aur
misbet satah ka naam Nisma e murakkab
liya jata hai .
Huzoor Baba Sahib ne farmaya :
Nisma e murakkab aisi
harkat ka naam hai jo tawatar ke sath waqay hoti hai yani aik lamha, dosra
lamha, teesra lamha aur is terhan lamha baad lamha harkat hoti rehti hai. Is harkat
ki makaniyat lamhaat hain jis mein aik aisi tarteeb payi jati hai jo makaniyat
ki taamer karti hai. Har lamha aik makaan hai, goya tamam makaniyat lamhaat ki
qaid mein hai. Lamhaat kuch aisi bandish karte hain jis ke andar makaniyat khud
ko mahboos paati hai aur lamhaat ke daur mein gardish karne par aur kainati
shaoor mein khud ko haazir rakhnay par majaboor hai. Asal lamhaat Allah taala
ke ilm mein haazir hain aur jis ilm ka yeh unwan hai, kaayenaat isi ilm ki
tafseel aur Mazhar hai. Allah taala ne quran pak mein irshad farmaya hai ke
mein ne har cheez ko do rukhon par peed akya hai. Chunancha takhleeq ke yahi do
rukh hain. Takhleeq ka aik rukh khud lamhaat hain. Yani lamhaat ka batin ya
shaoor yak rang hai aur dosra rukh lamhaat ka Mazahir ya shaoor kُl
rang hai. Aik taraf lamhaat ki girift mein kaayenaat hai aur doosri taraf
lamhaat ki girift mein kaayenaat ke afraad hain. Lamhaat back waqt do sthon
mein harkat karte hain. Aik satah ki harkat kaayenaat ki har shye mein allag
allag waqay hoti hai .
Yeh harkat is shaoor ki taamer karti hai jo shye ko is ki munfarid hasti ke
dairay mein mojood rakhta hai. Doosri satah ki harkat kaayenaat ki tamam ashya
mein back waqt jari o saari hai. Yeh harkat is shaoor ki taamer karti hai jo
kaayenaat ki tamam ashya ko aik dairay mein haazir rakhta hai. Lamhaat ki aik
satah mein kainati afraad allag allag mojood hain. Yani afraad ka shaoor judda
judda hai. Lamhaat ki doosri satah mein kaayenaat ke tamam afraad ka shaoor aik
hi nuqta par markooz hai. Is terhan lamhaat ki do sthin ya do shaoor hain. Aik satah
infiradi shaoor hai aur doosri satah ijtimai shaoor hai. Aam istilaah mein
markazi shaoor hi ko lashaoor kaha jata hai .
Tazkira Qalandar Baba Aulia R.A
KHWAJA SHAMS-UD-DEEN AZEEMI
Aisa
ensaan jis ke deedaa aitbaar aur chasham haqeeqat ke samnay har shye ki shayeeyat
utth gayi ho aur woh muratib wujood ko samajh kar un mein urooj karta rahay,
yahan taq ke aalam takveen se baala qadam rakhay aur maqam wahdaniyat ke
mushahiday mein ghark reh kar ahadiyat ki tafseel mein ain wahdat ka jamal
mushahida karkay maqam wahdat ki masti aur be kaify mein gum rehtay hue martaba
ahadiyat par wapas aajay. Is ke baad apne Muratib se judda hue baghair ahadiyat
ke mushahiday mein mehv rahay. Phir insani martabay par poanch kar abodit ka
maqam haasil kere, yahan taq ke is ka urooj o nuzool aik hojaye. Juzw mein kul
aur kul mein juzw ko dekhe. Phir un tamam se mustaghni hokar herat Mahmooda
yani suroor mein rahay to is ko “Qalandar” kehte hain .
