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Jab humein aik cheez ki ma’rfat haasil ho gayi, khuwa wo lailmi
hi ki ma’rfat ho, behersurat ma’rfat hey aur har ma’rfat looh-e-mehfooz ke qa’noon
mein aik haqeeqat hua karti hey. Phir bagher es ke chaarah nahin ke hum la’ilmi
ki ma’rfat ka naam bhi Ilm hi rakhein. Ahl-e-Tasawuf la’ilmi ki ma’rfat ko Ilm “LA
“Aur Ilm ki ma’rfat ko Ilm “ILLAH” kehtey hain. Yeh dono ma’rfatein alif anwaar
ki do tajalliya’n hain……. Aik tajalli “LA “Aur dusri tajalli “ILLAH”.
Jab koi fard apney zehan mein in dono haqeeqato’n ko
mehfooz kar ley tu es ke liye shahood ke ajza ko samjhna asaan hey. Chonachey
har shahood ke yehi do ajza hain jin mein sey pehla juzv yani Ilm “LA” ko lashaoor
kehtey hain. Jab koi taalib rohaniyat lashaoor yani Ilm “LA” sey mutarif hona
chahata hey tu issey kharji duniya ke tam’aam towahmaat, taswuraat aur khayalat
ko bhool jana parta hey. Es ko apni zaat yani apney zehan ki dakhili geheraiyo’n
mein fikr karni chahiye. Yeh fikr aik aisi harkat hey jis ko hum kisi fikr ki
shakal aur surat mein mehdood nahin kar saktey. Hum es fikr ko “fikar-e-LA”
kehtey hain. Yani humarey zehan mein thori der ke liye ya ziyadah der ke liye
aisi haalat warid ho jaye jis mein har zawiyah la’Ilmi ka ho. Es “Fikar-e-LA”
ko hum amal istarkha ke zariye haasil kar saktey hain. Amal istarkha ke tawatur
sey zehan ke androoni daairey har fikr sey khaali ho jatey hain. Goya es waqt
zehan “Fikar-e-LA” mein mustagarq ho jata hey aur es istaghraq mein Lashaoor ka
shahood hasil ho jata hey.
“LA” ke anwaar
ALIF LAAM MEEM ke anwaar ka juzv hain. ALIF LAAM MEEM ke anwaar ko samajhney ke
liye LA ke anwaar ka taa’yun aur in ki tehleel zehan mein rakhna zaruri hey. LA
ke anwaar Allah Taala ki aisi sifaat hain jo wehdaniyet ka ta’ruf karati hain.
kayee martabah log yeh sawaal kar bethtey hain ke Allah Taala sey pehley kiya
tha. Aik sufi ke yahan jab salook ka zehan puri tarah tarbiyat paa jata hey aur
LA ke anwaar ki sifat sey waqif ho jata hey tu phir es ke zehan sey es sawal ka
khana hazaf ho jata hey kiyun ke sufi Allah Taala ki sifat LA sey waqif honey
ke baad es khayaal ko bhool jata hey ke Allah Taala ki mojoodgi sey pehley bhi
kisi mojoodgi ka imkaan hey. LA ke anwaar sey waqif honey ke baad salik ka
zehan puri tarah wehdaniyat ke tasawur ko samajh leta hey. Yehi wo nuqtah awal hey
jis sey aik sufi ya salik Allah Taala ki ma’rfat mein pehla qadam rakhta hey.
Es qadam ke hadood aur daairey mein pehley pehal issey apni zaat sey roshnas
honey ka moqa milta hey. Yani wo talash karney ke ba’wajood khud ko kahein
nahin paata aur es tarah Allah Taala ki wehdaaniyet ka sahi ehsaas aur ma’rfat
ka sahi mafhoom es ke ehsaas mein kar’watein badalney lagta hey. Yehi wo maqam
hey jis ko fanaiyat ke naam sey ta’beer kiya jata hey. Es ko ba’z log fana Ilahiyat
bhi kehtey hain. Jab tak kisi salik ke zehan mein “LA” ke anwaar ki puri
wuswatein peda na ho jaaein wo es waqt tak “LA” ke mafhoom ya ma’rfat sey
roshnas nahin ho sakta. Koi salik ibtida mein “LA” ke anwaar ko apney idraak ki
gehraiyo’n min mehsoos karta hey. Yeh ehsaas shaoor ki hado’n sey bohat door
aur ba’eed tar rehta hey. Es hi liye es ehsaas ko shaoor se baala tar ya shaoor
keh saktey hain lekin fikr ki parwaaz es ko chhoo leti hey. Wo haalat jo aam
tor se Allah Ta’llah ki mohabat ka istghraaq peda karti hey. Salik ke zehan
mein es fikr ko takhleeq krti hey aur tarbiyat deti hey. Tafheem ke asbaaq mein
pehla sabaq jo jaagney ka amal hey, es istghraaq ke asool mein bari had tak
maawun hota hey jab es sabaq ke zariye sufi ka zehan istghraaq ke naqsh-o-nigaar
ki ibtida kar chukta hey aur es ke ander qadrey quwat-e-alqa peda ho jati hey
tu es fikr ki buniyadein par jati hain. Phir istarkha ke zariye es fikr mein harkat,
Aab-o-Taab aur tawanaai aaney lagti hey. Jab yeh tawanaai nashonuma paa chukti
hey, es waqt “LA” ke anwaar warood mein nigah batin ke samney aaney lagtey hain
aur phir in anwaar ka warood es fikr ko aur ziyadah lateef bana deta hey. Jis
sey lashahood nafsi ki bina qayam ho jati hey. Es hi lashahood ke zehan mein Khizar
Alhem Salam Auliyaye takween aur malaikah par nazar parney lagti hey aur in sey
guftgu ka itfaaq honey lagta hey. Es hi lashaood nafsi ki aik salahiyet khizar Alhem
Salam Auliyaae takween aur malaikah ke isharaat-o-kunayat ka tarjumah salik ki
zubaan mein es ki samaat tak pohnchati hey. Raftah raftah swaal-o- jawaab ki
nobat aa jati hey aur malaikah ke zariye ghaibi intazamaat ke kitney hi
inkishafat honey lagtey hain.
“LA” ke muraqbey
mein ankhon ke ziyadah sey ziyadah band rakhney ka ahtimaam zaroori hey.
Munasib hey ke koi rowein daar romaal ya kapra ankhon ke oper ba’tor –e-
bandish istemaal kiya jaaye. Behtar hoga ki kapra toliya ki tarah rowein daar
ho ya es qism ka toliya istemaal kiya jaaye. Jis ka ruwa’n lamba aur narm ho.
Lekin ruwa’n ba’reek na hona chahiye. Bandish mein es baat ka khaas khayaal
rakha jaye ke ankhon ke paputey toliyah ya kaprey ke rowein ki girft mein aa
jaayin. Yeh giraft dheeli nahin honi chahiye aur nah itni sakht ke ankhein dard
mehsoos karney lagein. Mansha yeh hey ke ankhon ke paputey thora sa dabaao mehsoos
kartey rahein. Munasib dabaao sey ankhon ke delo’n ki harkat bari had tak moa’tal
ho jati hey. Es taa’tul ki haalat mein jab nigah sey kaam leney ki koshish ki
jati hey tu aankh ki baatni quwatein jin ko hum ruhaani aankh ki beenaai keh
saktey hain, harkat mein aa jati 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
