Topics
Muraqbah
ki haalat mein batini nigah sey kaam lena hi maqsood hota hey. Yeh maqsad es hi
tarah pura ho sakta hey ke aankh ke delo’n ko ziyadah sey ziyadah moa’tal rakha
jaaye. Aankh ke delo’n ke ta’til mein jis qadar izaafah hoga es hi qdar batni nigah
ki harkat barhti jaye gi. Darasal yehi harkat Rooh ki roshni mein dekhney ka melaan
peda karti hey. Aankh ke delo’n mein ta’tal ho janey sey lateefah nafsi mein ishtiaal
honey lagta hey aur yeh ishtiaal batni nigah ki harkat ke sath tez tar hota
jata hey jo shahood mein maawun sabet hota hey.
Misaal: Insan ke
jism ki saakht par ghor karney sey es ki harkaton ke nataij aur qa’noon ka
andazah ho sakta hey. Beydaari mein ankhon ke delo’n par jaldi gilaaf mutaherik
rehta hey.jab yeh gilaaf harkat karta hey tu delo’n par halki zarb lagata hey
aur aankh ko aik lamhah ke liye roshniyo’n aur manazrey sey munqata kar deta
hey. Gilaaf ki es harkat ka tajziyah karney sey pata chalta hey ke kharji
cheezein jis qadar hain aankh in sey baltadreej mutlaa hoti hey aur jis jis
tarah mutlaa hoti jati hey zehan ko bhi itlaa pohnchaati rehti hey. Asool yeh
bana ke maadi ashiya ka ehsaa halki zarb ke baad roshiniyo’n sey inqataa
chahata hey. Es isnaa mein zehan ko bata deta hey ke mein ney kiya dekha hey
jin cheezon ko hum maadi khad-o-khaal mein mehsoos kartey hain in cheezon ke
ehsaas ko beydar karney ke liye ankhon ke maadi deley aur gilaaf ki maadi
harkaat zaroori hain. Agar hum in hi cheezon ki manawi shakal-o-surat ka ehsaas
beydaar karna chahein tu es amal ke khilaaf ahtmaam karna parey ga. Es surat
mein aankh band kar ke aankh ke delo’n ko mutal aur ghair mutaharik kar dena
zaroori hey. Maadi ashiya ka ehsaas maadi aankh mein nigah ke zariye waqey hota
hey aur jis nigah ke zariye maadi ehsaas kay yeh amal waqoo mein aata hey wohi nigah
kisi cheez ki manawi shakal-o-surat dekhney mein bhi istemaal hoti hey. Ya yun
kaheiye ke nigah maadi harkaat mein aur rohani harkaat mein aik mushtarik aalah
hey. Dekhney ka kaam beaher ’surat nigah hi anjam deti hey. Jab hum ankhon ke maadi
wasaail ko moa’tal kar dein ge aur nigah ko mutawajo rakhein gey tu loh-e-mehfooz
ke qa’noon ki roo sey quwat alqa apna kaam anjam deney par majboor hey. Phir
Nigah kisi
cheez ki manway shakal-o-surat ko laazmi dekhey gi. Es liye ke jab tak nigah dekhney
ka kaam anjam na dey dey, quwat alqaa ke faraaiz poorey nahin hotey. Es tarah
jab hum kisi manway shakal-o-surat ko dekhna chahein, dekh saktey hain. Ahl-e-Tasawuf
ney es hi qism ke dekhney ki mashq ka naam muraaqbah rkha hey. Yehan aik aur
zamni qa’noon bhi zer-e-behs aata hey. Jis tarah looh-e-mehfooz ke qa’noon ki
ru sey madi aur rohaani dono mushahidat mein nigah ka kaam mushtarak hey es hi
tarah maadi aur ruhaani dono surto’n mein iraadey ka kaam bhi mushtarik hey, es
hi tarah maadi aur rohaani dono surto’n mein iraadey ka kaam bhi mushtarak hey.
Jab hum aankhei’n khol kar kisi cheez ko dekhna chahatey hain tu pehli harkat
iraadah karna hey yani pehley quwat-e-iraadi mein hark at peda hoti hey. Es harkat
sey nigah es qaabil ho jati hey ke khaarji itlaat ko mehsoos kar sakey. Es hi
tarah jab tak quwat-e-iraadi mein harkat na hogi manwi shakal-o-surat ki itlaat
farahum nahin kar sakti. Agar koi shakhs aadatan nigah ko manwi shakal-o-surat
ke dekhney mein istemaal karna chahey tu es sey pehley pehl iraadey ki harkat
ko ma’mool banana parey ga. Yani jab muraaqbah karney wala aankhain band karta
hey tu sab sey pehley iraadey mein ta’tul waaqia hota hey. Es taatul ko harkat
mein tabdeel karney ki aadat daalna zaroori hey. Yeh baat musalsal mashq sey
haasil ho sakti hey. Jab aankh band karney ke bawajood iraadah mein izmehlaal
peda na ho aur iradaah ki harkat muwasai quwat sey jaari rahey tu nigah ko
manwi shakal-o-surat dekhney mein tasahil na ho ga aur makhfi harkaat ki itlaat
ka silsilah jaari rahey ga. Jab har qism ki mashq mukamal ho chukey gi tu is sey
aankh khol kar dekhney mein ya aankh band kar ke dekhney mein koi farq mehsoos
na hoga.
Looh-e-mehfooz
ke qa’noon ki rop sey quwat-e-alqaa jis tarah maadi asraat peda karney ki
paaband rahey, es hi tarah manwi khad-o-khaal ke takhleeq karney ki bhi zimah
daar hey. Jitna kaam kisi shakhs ki quwat-e-alqaa maadi qadro’n mein karti hey.
Itna hi kaam ruhaani qadron mein bhi anjam deti hey. Do aadimiyon ke kaam ki
miqdaar ka farq in ki quwat-e-alqaa ki miqdaar ke farq ki wajah sey hua karta
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
