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Khalq aur Amr ko samaghnay ki liye
kainati zindagi ki markaziat aur tarteeb ka samjhna zurori hai. Kaeenat ka har
naqsh teen wujood rakhta hai.
Pehlay wujood ka qiyam Looh Mehfooz
mein hai.
Dosray wujood ka qiyam Aalam Tamsaal
mein hai.
Teesray wujood ka qiyam Aalam rang
mein hai.
Aalam rang se morad kaeenat ki woh
tamam maadi ajsaam hain jo rangon ki ijtimaiyat par mushtamil hain. Yeh ajsaam
la shumar rangon mein se mutadid rangon ka majmoa hotay hain. Yeh rang Nasma ki
makhsoos harkaat se wujood mein atay hain. Nasma ki Moa’yen Tawalat harkat se
aik rang bantaa hai. Doosri Tawalat harkat se dosra rang. Es terhan Nasma ki la
shumar tawalaton se la shumar rang wujood mein atay hain. Un rangon ka adadi
majmoa har nou ki liye allag allag Moa’yen hai. Agar gulab ki liye rangon ka
alif adadi majmoa Moa’yen hey tu es alif adadi majmoa se hamesha gulab hi
wujood mein aeye ga. Koi aur shai wujood mein nahi aeye gi. Agar admi ki
takhleeq rangon ki jam tadaad se hoti hey tu es tadaad se dosra koi hewan nahi
ban sakta. Sirf Nau Insani hi ki afrad wujood mein aa satke hain. Allah Taala nay Quran Pak mein es qanoon ko wazeh tor par bayan farmaya hai. فِطْرَتَ
اللّہِ الَّتِیْ فَطَرَ النَّاسَ عَلَیْھَا لَاتَبْدِیْلَ لِخَلْقِ اللّہِ (surah rom, ayat 3۰)
Yahan fitrat se morad Nasma ki
harkat ka tole, raftaar aur es ka hajhoom hai. Aalam rang mein jitni ashya payi
jati hain woh sab rangeen roshniyon ka majmoa hain. Un hi rangon ki hajhoom se
woh shye wujood mein aati hey jis ko urf aam mein madah kaha jata hai. Jaissa
ki samgha jata hey yeh madah koi thhos cheez nahi hey agar es ko shikast o reekht
kar ki intahi qadron taq muntashir kar diya jaye tu mehez rangon ki judaghana
shu’ayen baqi reh jayen gi. Agar bohat se rang le kar pani mein tahleel kar
diye jayen tu aik khaki murakkab ban jaye ga jis ko hum matti kehte hain.
Ghaas, poudoun aur darakhton ki jarrain pani ki madad se matti ki zarraat ki
shikast o reekht kar ki un hi rangon mein se apni nou ki rang haasil kar letay
hain. Woh tamam rang patti aur phool mein numaya ho jatay hain. Tamam
Makhloqaat aur mojoodat ki mazhari zindagi es hi keemiyai amal par qayam hai. Nasma
ki harkat daakhil ki zindagi se kharij ki zindagi taq amal karti aur kharij ki
zindagi ko Mazhar ki shakal o soorat deti hai. Fi al haqeeqat yeh shakal o
soorat sirf rangon ki ijtimaiyat hai. Nasma ki andar do qism ki mazhariyat hoti
hai.
Awwal, harkat ka tole.
Doyam, harkat ki raftaar
Harkat ka tole makaniyat aur harkat
ki raftaar zamaniyat hai. Harkat ki yeh dono tarzein aik dosray se judda nahi
ho sakteen.
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
