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INSAN YA INSAN KI DUNIYA – NASMA MURAKAB
YA HARKAT E MURAKAB
Pichhley
safhaat mein hum ne graph bana kar in ke andar aik farzi jin aur aik farzi admi
ka naqsh diya hey. Es naqsh ko ghor sey dekha jaye tu es baat ka andazah ho
jaye ga ke yeh lakeerein jo aik simt sey dusri simt mein rukh kiye hoey hain
darasal harkaat ki shabeeh hain. In harkaat mein sirf harkaat ka too’l tamaam qism
ki sifaat ka namoonah banta hey. Maslan aik harkat jis ki tuwalat makhsoos hey
es ki sifaat bhi makhsoos hain. Looh-e-mehfooz ke qa’noon mein jo tuwalat ke pemaaney
kisi sifat ke liye muayan hain wo kisi saakht aur naqsh ka buniyaadi asool hey.
Kainat mein jitni cheezein, jitney rang roop, jitni salahiyatein hoti hain in
mein sey har aik ke liye makhsoos too’l harkat muqarar hey. mushahidat yeh batatey
hain ke agar harkat ki peymaaish ‘Alif’ hey tu es ‘Alif’ pemaish ki harkat sey
jo zahoor bhi takhleeq paaye ga wo Azal sey Abad tak aik hi tarz par hoga. Es naqsh
ya zahoor ki shakal, es ka rang, es ke abaad, es ki salahiyatein hameshah
muayan aur muqarar hon gi. In mein koi cheez kam ho sakey gi na ziyadah, aur in
hi harkaat ki aik makhsoos aamezish ka natijah kisi nou ke fard ki
shakal-o-surat mein baraamad hota hey khuwah wo nou insani duniya ki nabataat,
jamadaat, hewanaat ho ya jinaat ki duniya ki nabataat, jamadaat, hewanaat ho ya
jinaat ki duniya ki nabataat, jamadaat ya hewanaat ho. Pehli surat mein wo Nasma
murakab yani do mutazaat harkaat ka natijah hogi jis ko hum dohri harkat keh saktey
hain aur dusri surat mein wo sirf aik tarfah harkat ka natijah hogi jis ko hum
akherhi harkat bhi keh saktey hain.
Allah
Taala ney Quran Pak mein irshad farmaya hey ke mein ne har cheez ko do qism par
peda kiya hey:
وَمِنْ کُلِّ شَیْءٍ خَلَقنَا زَوْجَیْنِ
لَعلکُمْ تَذَکَّرُوْنَ
(Parah
27, Rakoo2, ayat 49)
Tarjumah: Ma’aa
qoseen molana thaanwi: “Aur hum ney har cheez ko do do qism banaya ta ke tum
(In masnuaat sey toheed ko) samjho
Yehan
yeh samjhna zaroori hey ke es harkat ki takhleeq mein do do qism ki kiya noiyat
hey es noiyat ke tajziyah mein “Ahsaas” ya “hiss” ko achi tarah jaanna zaroori
hey. Hum ney takhtah siyaah ki misaal mein “ hiss” ke dono’n rukhon ka tazkirah
kiya hey. Dar’asal wohi dono’n rukh yehan bhi zer-e-behs aatey hain.
Jis
cheez ko hum harkat ka naam detey hain wo mehz aik hiss hey jis ka aik rukh
kharji simt mein aur dusra rukh dakhil ki taraf hey. Jab Nasma ke andar aik
naqsh khaas tarzon ke tehat takhleeq paata hey tu wo aisi harkat ka majmuaa banta
hey jo aik rukh par khud naqsh ka ehsaas hey aur dusrey rukh par naqsh ki
duniya ka ehsaas hey.
Hum es ki sharah yun kar saktey hain ke Ahl-e-Tasawuf jis ka naam zahir ul wajood rakhety hain wo do maratib par mushtamil hey jis mein sey aik martabah koi abaad nahin rakhta aur dusrey martabah mein pehley martabah ke naqsh-o-nigaar abaad ke sath ronuma hotey lekin yehan tak mehz tabai sifaat ka wajood hota hey, tabiyat ki faliyat nahin hoti. Mazhab ney pehley martabah Aalam Arwaah rakha hey aur es Aalam ke ajza ko Rooh ka naam diya hey. Dusra maratabah Aalam Misaal ka hey aur istilaah mein dusrey martabah ke ajza ke har cheez ka naam tamsaal hey. In dono martabo’n mein wohi farq hey jo hum ney ooper bayan kiya 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
