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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.
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
