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Insani zindagi
ke do rukh hain. Aik zahiri rukh aur dusra batini rukh. zahiri rukh dekhney
walo’n ke liye pehchaan ka zariyah hey ke fala’n shakhs hey yay yeh fala’n
cheez hey aur batini rukh dekhi hoyee cheezon ki yaad’daasht ka tasweer khanah
hey yani dekhi hoyee tammam cheezein es rukh mein ba’shakal tasweer mehfooz
rehti hain. Hum in dono rukhon ko puri tarah samajhtey aur mehsoos kartey hain.
Jo kuch hamarey batini rukh mein munakash aur mojood hey, wo jab zahiri tor par
hamari aankho’n ke samney aata hey tu hum bila taamul issey shanakht kar letey
hain. Ab yeh haqeeqat waaze ho gayi ke jo kuch batin mein hey wohi zahir mein hey
aur jo cheez batin mein mojood nahin hey wo zahir mein mojood nahin ho sakti.
Goya zahir batin ka aks hey. Batin asal hey aur zahir es ka partu hey aur kisi
shakhs ka batin es ki apni zaat hey, aisi zaat jo Amr rabbi ya Juzve La Tujzaa
ya Rooh khelaati hey. Haqeeqat yeh ke har shakhs ki zaat mein puri Kainat ke tammam
ajza aur ajzza ki harkatein munakash aur mojood hain.
Insan ki
zaat do hisso’n mein mushtamil hey. Aik hissah daakhali hey aur dusra hissah
khaarji hey. Daakhili hissah asal hey aur khaarji hissah es hi asal ka saaya
hey. Daakhili hissah wehdat ki hesiyat rakhta hey aur khaarji hissah kasrat ki.
Daakhili hissah mein Makaan aur Zaman dono nahin hotey lekin khaarji hissah mein
Makaan aur Zaman dono hotey hain. Daakhili hissah mein har cheez juzv la tajza
ki hesiyat rakhti hey, kisi makaniyat ka ahataah bhi mojood nahin hey. Khaarji
hissah mein makaniyat aur zamaniyat dono’n mojood hain.
Hum kisi
emaarat ki aik simt mein kharey ho kar es emaarat ke aik zaawaiyah ko dekhety
hain. Jab es emaarat ke dusrey zaawaiyah ko dekhna hota hey tu chand qadam chal
ke aur kuch fasla tey kar ke aisi jagah kharey hotey hain jahan sey emaarat ke
dusrey rukh par nazar parti hey aur fasla tey karney mein thora sa waqfah bhi
sarf hua. Es tarah nazar ka aik zaawaiyah bana’ney ke liye makaniyat aur
zamaniyat dono’n waqoo mein aayin. Zara wazahat sey es hi maslah ko yun bayan kar
skatey hain ke jab aik shakhs London tower ko dekhna chahey tu Karachi sey
safar kar ke issey London pohnchna parey ga. Aisa karney mein es ko hazaaro’n
meel ki makaniyat aur kayee dino ka zamanah lagana para. Ab nigah ka wo zaawaiyah
bana jis sey London tower dekha ja sakta hey. Maqsad sirf nigah ka zawaiyah
banana tha jo London tower ko dikha sakey. Yeh insan ki zaat ke khaarji hissey
ka zaawyah nigah hey.
Is
zaawiayh mein makaniyat aur zamaniyat istemaal honey sey kasrat peda ho gayi.
Agar zaat ke daakhili zawaiyah nigah sey kaam lena ho tu hum apni jagah bethey
bethey zehan mein London tower ka tasawur kar saktey hain. Tasawur karney mein jo
nigah istemaal hoti hey wo apni na’tawaani ki wajah sey aik dhundla sa khaka
dikhaati hey. Lekin wo zaawaiyah zaroor bana deti hey jo aik taweel safar tey
kar ke London tower tak pohcney ke baad tower ko dekhney mein banta hey. Agar
kisi tarah nigah ki na’tawaani door ho jaye tu zaawiyah nigah ka dhundhla
khaakah roshan aur waazeh nazaarey ki hesiyat ikhtiyaar kar sakta hey aur
dekhney ka maqsad bilkul es hi tarah pura ho jaye ga jo safar ki jad-o-jehad
aur safar ke bohat sey wasaail istemaal karney ke baad pura hota hey. Asal
cheez zaawiya nigah ka hasool hey jis tarah bhi mumkin ho.
Yeh
waazeh ho gaya ke aik insan ki Rooh fi-nafsehi juzve latajza hey. Har insan zawaiyah
nigah ke tehat apni zaat mein puri tarah Kainat ka ahatah kiye hoey hey. Es Kainat
ka jo khud bhi jazzo la tajzza ki hesiyat rakhti hey. Zaat ka daakhili hissah
wehdat aur zaat ka khaarji hissah kasrat hey. Wehdat wo hissah ey jis mein makaniyat
hey na zamaniyat hey, sirf shahid aur mashood aur mushahidah yani ehsaas ke teen
hisso’n ki mojoodigi paai jati hey aur zaat ke khaarji hissah mein mehaz es
ehsaas ka aks hey jis ka naam kasrat rakh liya gaya hey. Yeh aks makaniyat aur
zamaniyat dono ko ahataah karney ke baad ehsaas ko thos shakal mein pesh karta
hey. Jaisey hi insan aik simt mein chala gaya aur zara sa waqfah guzra, es ney
apney ehsaas mein aik dabaao mehsoos kiya, foran ehsaas ke turey hotey chaley
gaye, wo sochney laga, wo dekhney laga, sunney laga, soonghney laga aur
chhooney laga. Yeh ehsaas bhi jo shahid ki hesiyat mein sab kuch kar raha hey
juzv latujzaa hey. Mashood ki hesiyat mein jo kuch bhi mehsoos ho raha hey wo bhi
juzve la tujza hey aur mushahidah ki hesiyat mein jo shahid aur mashood ka
darmiyani wasath hey wo bhi juzve latujza hey. Yeh hey kunnah e ehsaas aur wehdat-o-kasrat
ki haqeeqat.
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
