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Lateefah Nafsi Ki Harkat

          

Jab neend sey aankh khulti hey tu sab sey pehli harkat palak jhapkaney ki hoti hey. Palak jhapakney ka amal baasirah (nigah) ko harkat deta hey. Baasirah ya nigah aisi haalat hey jo kisi cheez sey waqif honey ki tasdeeq karti hey, es tarah ke wo cheez fil-waqt mojood hey yani aik tu kisi cheez ka zehni tor par waqoof haasil hey. Yeh amal tu hafizah sey ta’luq rakhney wali baat hey lekin jab haaizah apni yadasht ko taazah karna chahta hey ya koi berooni mehsoos haafizah mein kisi yadasht ko beydaar karta hey es waqt baasirah jo palak ke musalsal amal sey es waqoof ke khad-o-khaal aur shakal-o-surat dekhney ke laaiq ho chuki hey. Es ke samney honey ki tasdeeq karti hey. Palak jhapakaney kay yeh amal es hi waqt shuru hota hey jab lateefah nafsi harkat mein aa chukka ho. Lateefah nafsi ki harkat kisi cheez ki taraf rujaan peda karney ki ibtida karti hey. Lateefah nafsi ke mutaharik honey par insan ki lateef hiss yani nigah rujhan-e-tabiyat ki ibtida karti hey. Aankh khultey hi lashaoori tor par insan ki yeh khuawhish hoti hey ke wo samjhey ki irdgird mein kiya cheezein mojood hain aur mahol mein kis qism ke khad-o-khaal paaye jaatey hain. Wo in sab ki maloomat chahata hey aur maloomat es tarah ki jo musadiqah hoon. Baghair eske ke jab tak insan ke apney ehsasaat mein koi hiss mojood cheezo’n ki tasdeeq karney wali na ho wo mutmayn nahin hota. Chunachey sab sey pehley es ki nigah yeh kaam anjam deti hey. Aankhain band honey ki surat mein nigah ka kaam moa’tal tha. Palak jhapakney sey wo ta’tul khatam ho gaya aur basaarat kaam karney lagi.

Qanoon: Takhleet ke qawaneen mein sey aik qanoon yeh hey ke jab tak ankhon ke pardey harkat na karen aur ankhon ke delo’n par zaRabb na lagayein, aankh ke asaab kaam nahin karety. In asaab ki hissein es waqt kaam karti hain jab in ke oper aankh ke pardon ki zarb parti hey. Asool yeh hua ke band aankhain jaisey hi khulti hain pehley do teen lamho’n ke liye khul kar saakit ho jati hain. Yeh sakoot lateefah akhfaa ki harkat ko khatam karta hey jis ke baad foran jaisey hi lateefah nafsi ki markaziyat ko junbush hoti hey melan, rujhan ya khuawhish ki shuruaat ho jati hey maslan jaagney wala apney gird-o-pesh ka jan’na chahata hey aur apney mahol ko samajhney ki taraf maayel hota hey. Yeh lateefah nafsi ki pehli harkat hey. Es melaan ya khuawhish ke baad aur khuawishat musalsal aur yakey baad degrey peda ho jati hain. Jab tak lateefah nafsi ki harkat band na ho yeh silsilah jaari rehta hey aur basaarat ki tarah jism insani ki tam’aam his’sein peda shuda khuawishaat ki taayeed, tasdeeq aur takmeel mein lagi rehti hain. Agar lateefah nafsi ki roshni kisi taraf melaan karti hey tu insan ke tam’aam mehsoosat apney darwazey es taraf khol detey hain. Hisiyaat mein sab sey ziyadah lateef hiss basaarat hey jo sab sey pehley lateefah nafsi ki roshni sey mutaasir hoti hey. Yeh roshini insan ko ibtid’an Aalam khayal sey roshnaas karati hey. Es Aalam mein zehan do qism ke taswuraat pesh karta hey. Aik qism wo hey jo maa’nwi taswuraat par mushtamil hoti hey aur dusri qism tasweeri taswuraat hotey hain. Maa’nwi taswuraat sey yeh murad nahin hey ke zehan insani mein koi maa’ni bagher khad-o-khaal ya shakal-o-surat ke aa saktey hain. Muaani ki noiyat chahey wo kitni hi lateef ho shakal-o-surat aur khad-o-khaal par mabni hoti hey. Pehley pehal jab quwat-e-baasirah harkat karti hey tu nigah kharij ki cheez ko daakhil mein aur daakhil ki cheezon ko kharij mein dekhti hey. Es matlab ki wazahat ke liye aainah ki misaal di ja skati hey.

Misaal:

Aainah ki misaal aik tarz hum pehley bayan kar chukey hain. Dusri tarz yeh hey ke aainah dekhney wali nigah ko kheerah kar leta hey aur es ki tamseel ko jo es ke samney hey nigah par munkashif kar deta hey.

Yeh wo dekhna hey jo daakhil sey kharij mein aa kar manzar ki shakal ikhtiyaar karta hey. Es ke barkhilaaf jab dekhney ka amal kharij sey daakhil mein hota hey tu koi “Maheej” (jo cheez kisi hiss ke zariye zehan insani ko apni mojodgi ka ehsaas dilaati hey es ko “ majeej” kehtey hain) nigah ke samney aa kar khud nigah ko aainah ki hesiyat qraar deta hey aur apney khad-o-khaal sey zehan insani ko itlaa bakhshta hey. Jab in dono zaawiyo’n mein nazar tehqeeq ki jaye tu yeh baat munkashif ho jati hey ke zehan insani har haalat mein aainah ka kaam anjam deta hey aur yehi aik zariyah hey jis sey Rooh insani apney taswuraat ko mutajasim ki shakal-o-surat mein dekhti hey.

Haasil-e-kalaam yeh hey ke zehan insani mein ashiya ki mojoodgi ka lamutnahi silsilah qayam rehta hey. Jis zehan mein ashiya ki mojoodgi ke silssiley ka qayaam hey wo zehan lateefah nafsi ke anwaar ki takhleeq hey. Dusrey alfaz mein yun keh saktey hain ke lateefah nafsi ki roshniyaa’n apni wuswato’n ke lehaaz sey lamutnahi hado’n tak pheli hoyee hain. Agar in lamutnahi roshiniyo’n ki had bandi karna chahein tu puri Kainat ko in lamehdood roshiniyo’n mein muqayed tasleem karna parey ga. Yeh roshniya’n mojoodat ki har aik cheez ka ahataah karti hain. In ke ahatey sey baahir kisi weham, khayaal ya tasawur ka nikal jana mumkin nahin. Tasawuf ki zubaan mein roshniyo’n ke es daairey ko Jovayah kehtey hain. Jovayah mein jo kuch waqey hua tha ya ba’haalat mojoodah waqoo mein hey ya aaindah waaqia hoga wo sab zaat insani ki nigah ke bil’muqaabil hey. Kharij ke andar jo kuch mojood hey, beydaari mein nigah es ki tasdeeq karti hey. Agar nigah ki rasaai wahan tak na ho tu taswuraat es ke honey ki taraf isharah kar detey hain. Agar taswuraat ki dastras bhi wahan tak na ho tu khayaal maa’nwi khad-o-khaal mein es ko pesh kar deta hey. Agar koi cheez khayaal ki hado’n sey bhi baala’tar hey tu wehum kisi na kisi tarah es ko majoodgi ka ehsaas dila deta hey. Qanooni tor par yeh man’na parta hey ke Jovaya ki roshiniya’n zaat insani ko lamutnahi hado’n tak wasee kar deti hain.

Saahibaan shahood ney salook ki raaho’n mein nigah ko “Jovayah” ki tam’aam wusato’n mein dekhney par majboor kiya hey. Ambiyaa Alhem Salam ki taaleemat mein es koshish ka peha sabaq din raat ke andar ikees (21) ghantey bees (20) minutes jag kar pura kiya jata hey.

Ambiyaa Alhem Salam ki taaleemat yani tafheem ka dusra sabaq taareeki mein taweel wqfah tak bagher palak jhapkaye nazar jamana hey pehley amal ko Takween aur dusrey amal ko Istrakha kehtey hain.

Hazrat Awais Qarni (R.A) ke makaan par jab Ibn-e-Hasham milney ke liye gaye tu unhain bahatar (72) ghantey yani teen din aur teen raatein intizaar karna para. Musalsal bahatar (72) ghantey nawaafil parhney ke baad Awais Qarni (R.A) ney yeh dua ki:

“ Baar-e-Ilaahi mein ziyadah soney sey aur ziyadah khaaney sey teri panah maangta hoon.”

Aik sufi es tarah musalsal beydaar reh kar apney andar shahood ki quwatein beydaar kar leta hey. Pehley es ka mukhtasaran tazkirah aa chukka hey ke insan mein aisi salahiyatein payee jati hain jo waqtan fawaqtan apney ausaaf ka izhaar karti rehti hain. Baasirah insan ki aik hiss hey. Yehan es ki takhleeq-o-tarteeb bayan ki jati hey.

Topics


Loh o Qalam (Roman)

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