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Hum nay oper bayan kiya hey ke
shaoor ka ek kirdar ghair mutaghayur hey. Yeh kirdar apni hadon mein ek hi tarz
per dekhta, sochta ,
samajhta aur mehsoos kerta hey. Es kirdar mein kisi Kainati zarey ya fard kay
leay koi imtiaz nahin paya jata. Yeh shaoor her zarey mein ek hi zaviya raktha
hey. Es hi Lamkani shaoor say doosra shaoor takhleeq pata hey. Hum nay es ko
kisi jagah haqeeqat wardha ka naam diya hey. Es shaoor ki harkat agarchey bohat
thos hoti hey ta hum es ka safar khayal say krorron gna zyadah tez raftar hey.
Lekin Jab yeh shaoor ubher ker tesray shaoor ki satah per warid hota hey tu es ki
raftar bohat kam ho jati hey. Yeh raftar phir bhi roshni ki raftar say lakhon
gunna hey. Yeh shaoor bhi ek numayan satah ki taraf jado jehad kerta hey aur es
numayan satah mein dakhil honey kay bad Aalam Nasoot kay anasir mein muntaqil
ho jata hey. Anasir ka yeh majmoawa fard ka chotha shaoor hey jo bilkul sathee
kirdar raktha hey. Es hi leay es ka tehrao aur thos pun bohat hi kam waqfah per
mushtamil hey. Yeh hi shaoor ba aitbar hawaas sub say zyadah naqis hey. Es shaoor
kay hawaas agarchey aisey taqazon ka majmoey hen jo zyadah say zyadah Jamal ki
taraf melaan rakthey hen magar Jamal kay maarij say kamil tor per aagah nahin.
Es hi wastay in mein pehum aur musalsal Khalaa paeay jatay hen. Sath hi Khalaon
ko pur karney kay leay in hawaas mein aisey taqazay bhi mojood hen jin ko Zameer
kay naam say tabeer kartey hen.
Allah Taala nay in hi Khalaon ko pur karney
kay leay Ambiya kay zariyey shareyaten nafiz ki hen. Nou insani ki takhleeq kay
pesh nazar Jamal ka muntha sirf ek ho skta hey es hi ko toheed Bari Taala kaha
gaya hey. Ambiyaey Kram per muntha wahee kay zariyey munkashif hota hey. Ambiya
ko na mannay waley frqay toheed ko hamesha apnay qyaas mein talash kartey rhay.
Chunachey in kay qyaas nay ghalat rahnumayee ker kay in kay samnay ghair
toheedi nazariyat rkhay hen aur yeh nazariyat kaheen kaheen doosray firqon kay
ghalat nazariyat say mutsadim hotay rehtey hen. Qayaas ka pesh krdh koi
nazariya kisi doosray nazariya ka chnd qadam zaroor sath deta hey magar phir
nakam ho jata hey. Toheedi nuqta e fikr kay alawa nou e insani ko ek hi tarz
fikr per mujtama karney ka koi aur tareeqah nahin hey. Logon nay bazam khud
jitnay treqay wazhey keay hen wo sub kay sub kisi na kisi merhaley mein ghalat
sabt ho ker reh geay hen. toheed kay alawa aaj tak jitnay nizam haeay hikmat
bnaeay geay wo tamam ya tu apnay mannay walon kay sath mit geay ya aahistah
aahistah mittay ja rahey hen. Mojooda daur mein taqreeban tamam puranay nizam
haeay fikr ya tu fana ho chkay hen ya rad o badal kay sath aur naye namon ka
libas pehan ker fana kay rastay per sargarme safar hen. Agarchey in kay mannay
waley hazar koshshen ker rahey hen ke tamam nou e insani kay leay roshni ban
saken. Lekin in ki sari koshshen nakam hoti ja rahi hen.
Aaj ki naslein guzishta naslon say
kaheen zyadah mayoos hen aur aaenda naslein aur bhi zyadah mayoos honey per
majboor hon gee. Nateejah mein nou e insani ko kisi na kisi waqt Nuqta E
toheed ki taraf lotna prray ga. Tu bajuz es nuqtah kay nou e insani kisi ek
markaz per kabhi jama nahin ho skay gi. Mojooda daur kay mufakir ko chaheay ke
wo Wahee ki tarz fikr ko samjhay aur nou e insani ki ghalat rahnumayee say dast
kash ho jaeay. Zahir hey ke mukhtalif mumalik aur mukhtalif qomon kay jismani
wzefay juda gana hen aur yeh mumkin nahin hey ke tamam nou e insani ka jismani
wazeefa ek ho skay. Ab sirf roohani wzayef baqi rehtey hen. Jin ka makhraj
toheed aur sirf toheed hey. Agar Duniya kay mufakreen jado jehad ker kay in
wzayef ki ghalat taberon ko drust ker skay tu wo aqwam Aalam ko wazeef e
roohani kay ek hi daerh mein ikhta ker saktey hen aur wo roohani daerh mehaz
Quran ki pesh kardah toheed hey. Es maamley mein taasubat ko balaeay taq rakhna
hi prray ga. Kiyonke mustaqbil kay khofnak tasadum, chahay wo maashi hon ya
nazariyati, nou e insani ko majboor ker den gay ke wo barri say brre qeemat lga
ker apni baqa talash kray aur baqa kay zraea qraane toheed kay siwa kisi nizamِ hikmat say nahin mil
saktay.
Hum nay yeh tazkirah Shaoor
Chahrum kay zimn mein zaroori smajh ker kiya hey. Darasal hamara mudaa yeh hey
ke Royat kay hawaas Wahee ki rahnumayee kay baghair sahee qadam nahin utha
saktay. Agar hum baqiya teen shaooron ko ajmali tor per samajh len tu Wahee ki
markaziyat tak pohanch saktey hen. Jab hum Ilm Nabawat kay ajmal ko malom ker
len gay tu hamari apni fikr Ilm Nabawat kay muqabley mein tamam qayasi Uloom ko
mustarad karney per majbor ho gi.
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
