Maktoob E Giraami

Huzoor Qalandar Baba Aulia ka aik khat jo aap ne aik sahib ke astfsarat ke jawab mein tehreer karwaya tha .

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Bism Allah Al Rehman uraheem

Brather Aziz salma Allah taala se bohat dua .

Hasb zail ibaarat tumahray tehreer kardah sawalaat ke jawab mein likhi jarahi hai. Bzahir sawalaat bilkul mukhtasiraur aasan hain lekin un ka jawab ziyada ghhor talab hai aur tafseel chahta hai. Agar poori baatein samajhney mein diqat paish aeye to barbar parh ke aur ghhor karkay alfaaz ka mafhuum achi terhan zehan nasheen karlena. Yeh aisi baatein hain jin ka sirf kaghaz par likha rehna kaafi nahi hai. In ka Hafza mein naqsh karna zurori hai .

Looh mehfooz se aik noor aata hai woh is terhan phialta hai ke saari kaayenaat is ki girift mein hoti hai. Is ke phelnay ki trzin kisi aik simt mein nahi hoten balkay har simt mein hoti hain. Isi baat ko dosray alfaaz mein is terhan kahin ge ke is noor ke phelnay ki koi simt nahi hoti. Ab tum simt nah honay ka matlab samajh lau ke simt nah hona kya cheez hai aur noor ka tamam simtao mein phailna kya maienay rakhta hai. Yeh saari baatein quran pak mein bitashreeh Allah taala ne irshad farmai hain. Afsos yeh hai ke un arshadat ko mutashabihat keh kar nazar andaaz kardiya gaya hai. Tehreer mein ziyada gunjaish nahi hai. Sirf aik misaal day kar mein tumhe batana chahta hon. Is misaal par ghhor karo .

Chand khlabaz khalaa mein ja chukay hain. Woh kehte hain ke 100 mil se ziyada bulandi par aik to bilkul be wazni ki kefiyat taari hojati hai. Dosray yeh ke zameen ya to bilkul gole ya taqreeban gole nazar aati hai. Aik ne kaha hai ke gaind numa nazar aati hai. Tum ne khud bhi mushahida mein dekha hai ke papitey ki soorat hai. Ab sahih soorat e haal samjhna chaho to yeh nazar aeye ga ya yeh mehsoos hoga ya yeh haqeeqat munkashif hogi ke saarhay teen arab ensaan aur chalne phirnay walay chopaye sab ke sab tangon ke bil zameen se latkay hue hain. Har ensaan yeh kehta hai ke mein zameen par peeron ke bil chal raha hon. Samajh lok_h woh kitni ghalat baat keh raha hai. Jab se noo insani abad hai, woh tamam log jin par haqeeqat munkashif nahi hui hai yahi kehte hain. Yahi samajte hain. Ghhor karo ke jab aadmi peeron ke bil latak raha hai to chal kaisay sakta hai. Ltkne ki haalat to bilkul jabri hai. Is ka yeh kehna ke mein chal raha hon sara sar ghalat hai. Jabri haalat mein uska iradah be maienay hai. Isliye ke is ki apni koi harkat mumkin nahi. Yeh baat to qareen qiyaas hai ke jin taron mein uskay Peer bandhay hue hain woh taar harkat karte hon aur un ke sath Peer bhi harkat karte hon. In taron se ensaan ke iraday ka kya talluq jab ke ensaan ko un taron ka koi ilm hi nahi. Bawajood itni Sarih ghaltion ke woh daaway karta hai ke mera sar bulandi ki taraf hai, aur mere Peer pasti ki taraf aur mein chalta phirta hon. Waqea yeh hai ke is ne apne aap ko aik banava bana liya hai aur kehta hai ke yeh banava haqeeqat hai .

Darasal nah koi simt hai, nah ensaan harkat karne ki qudrat rakhta hai. Haan sirf niyat karsaktha hai. Chunancha is ne apni niyat hi mein la shumar daaway jama karliye. Ensaan ke baqi tamam dawoon ka is hi daaway par qiyaas karlo. Allah taala ne quran pak mein har mushahida ko radd kya hai. Jagah jagah farmaya hai' ' tum nahi samajte aisa hai, aisa hai aur tum nahi dekhte.' ' aik jagah farmaya hai' ' tum dekhte ho pahar aur gumaan karte ho ke yeh jim rahay hain. Allah taala ne jis cheez ko quran pak mein ghaib farmaya hai woh ensaan ka ghaib hai, Allah ka ghaib nahi hai. Zahir hai ke jab woh Allah ke liye ghaib nahi hai to Allah ke liye huzoor hai. Jo Allah ka huzoor hai woh haqeeqat hai jo ensaan par munkashif nahi hai. Is liye jo uska mushahida hai woh haqeeqat nahi hai. Is hi liye ghalat hai. Buden sabab har mushahida ko radd kya hai. Ab saari haqeeqat ilm huzoori hai. Yeh ilm huzoori Allah ki taraf se milta hai, jis ko Allah taala tofeq ataa farmaen. Quran pak mein is ki bhi wazahat hai. Allah taala ne farmaya hai.' ' jis ne hamaray liye jehed kya hai, hum is par apni rahein khol dete hain.' ' ( Ankaboot . Aya 69 )

Quran pak mein is ki kayi misalein millti hain :

Malka Saba ke qissay mein hai jab sulaiman ne kaha apne drbaryon se ke tum mein se kon is ka takhat jaldi la sakta hai to jaanat mein se aik ne kaha ke jitni der mein aap darbaar barkhast karen, mein takhat haazir kardoon ga .

Doosri aayat mein Allah taala farmatay hain :

Aik dosray shakhs ne kaha palak jhapkane bhi nah paye gi ke takhat yahan mojood hoga. .. .. .. .. .. . Aur takhat agaya. ( Alnamal. Aayat 40 )

Allah taala ne is shakhs ki khasusiyat batayi hai ke woh kitaab ka ilm rakhta tha. Jitne صحائف aasmani hain, Allah taala un sab ko kitaab ke naam se yaad karte hain. In mein quran bhi hai. Chunancha quran mein yeh ilm mojood hai jaissa ke Allah taala ne khud farmaya hai aur baar baar quran ko kitaab ke naam se mosoom kya hai. Jo quran nahi samajte woh jo bhi chahain kahin. In ki zabaan kon pakar sakta hai lekin quran khud un ki tardeed karta hai is liye zurori hai ke tum arabi parho aur quran ko quran ke alfaaz mein samjhoo. Baghair kisi taweel aur baghair kisi assar ke bilkul ghair janib daar hokar, is tasawwur se ke Allah taala kya farmatay hain. Jahan taq samajhney ka sawal hai, Allah taala ne khud wada farmaya hai ke mein ne tumahray liye quran ka samajhna aasaan kardiya hai. Hai koi samajhney wala? Yeh silaye aam hai. Surah Qamar mein chaar martaba yeh baat kahi gayi hai .

Aamdm barsar matlab. Tum yeh baat samajh gay hogay ke simt koi cheez nahi hai. Yeh ensaan ki apni mafrooza aur qiyaas kardah hai. Jaissa ke oopar bayan huwa hai ilm huzoori ke ilawa koi ilm mojood nahi hai. Ensaan ka Hafza itni wusat nahi rakhta ke ilm huzoori ki kisi aik tarz ko bhi apne andar mehfooz karle. Chunancha looh mehfooz se phelnay wala noor ensaan ko it-tila-aat faraham karta hai to apni gharz aur matlab bar aari ke nuqta nazar se kaam le kar un it-tila-aat ۹۹۹ fi hazaar to radd kardaita hai. Aik fi hazaar ko maskh karkay toar maror ke Hafza mein rakh laita hai. Yahi maskh shuda aur bigre hue khadd-o-khaal, is ke tajarbaat ka, mshahdat ka, aadaat aur harkaat ka sancha ban jatay hain. Ab jitni it-tila-aat woh akhaz karta hai, un hi sanchon mein dhalti chali jati hain. Yeh hai ensaan ka tamam karnaama aur is ki Moueen kardah aur farz kardah simtain, formulay aur usool. Is hi khurafaat ke baray mein woh baar baar yeh kehta rehta hai ke yeh hai mera tajurbah, yeh hai mushahida, yeh hai ilm tabayee .

Tumahray zehan mein yeh baat to aagai ke jo noor poori kaayenaat mein phialta hai is mein har qisam ki it-tila-aat hoti hain jo kaayenaat ke zarra zarra ko millti hain. In it-tila-aat mein chakhna, songhna, sunna, dekhna, mehsoos karna, khayaal karna, vahm vgman waghera waghera zindagi ka har shoba, har harkat, har kefiyat kaamil tarzon ke sath mojood hoti hai. In ko sahih haalat mein wusool karne ka tareeqa sirf aik hai. Ensaan har tarz mein, har maamla mein, har haalat mein kaamil istaghna rakhta ho. .. .. .. .. Maskh karnay wali is ki apni mslhtin hoti hain. Jahan Maslehat nahi hai, wahan istaghna  hai, ghair janibdari hai aur Allah ka shoaar hai. Ab jo harkat hoti hai woh poori kaayenaat par muheet hai aur poori kaayenaat mein amal karti hai .

Is cheez ko phir aik dafaa samajh lau. Yeh koi bareek baat nahi hai. Sirf tavajja ki zaroorat hai .

Ensaan ki zaati mslhtin apne liye noor ki shu-aon ko mehdood krliti hain. Yeh mehdood shu’ayen apna kainati amal tark nahi krsktin. Woh to jari rehta hai. Ab ensaan ka aik baatil tasawwur jo is ne shu-aon se wabsta karliya hai, ghalat umeeden ban jata hai. Yahi nakami hai. Yahi insani museebat hai. Seedhi saadi baat hai ke jis noor ka talluq saari kaayenaat se hai woh aik fard wahid ke liye kaisay makhsoos ho sakta hai. Ensaan agar zaati aghraaz ki qaid o band mein mubtala nahi hai to un shu-aon ko poori kaayenaat par muheet daikhta aur muheet samjhta hai. Chunancha shu-aon ka aur is ke zavia nazar ka aik khaas artbat qaim hojata hai. Yeh artbat woh shai hai jo Allah ke qanoon ke zair assar shu-aon ke liye mehal tavajja hai. Ab is ke mafaad ka tahaffuz shu’ayen khud karti hain. Is ka yeh matlab huwa ke agar woh kahe din to shu-aon ko din peda karna parre ga. Agar woh kahe raat to shu-aon ko raat ki takhleeq karni parre gi. Allah ka shoaar shu-aon ko is baat ka hukum deta hai ke woh do sunnatain poori karen. .. .. .. .. .. Aik kaayenaat ke liye amal karna, doosri is fard ke mafaad mein amal karna jis ne un shu-aon se artbat qaim kya hai .
Jis waqt hazrat owais qarni aur hazrat umar ki mulaqaat hui to hazrat umar ne hazrat owais qarni se darkhwast ki thi ke aap mujhe kuch nasiyaat karen. Is par hazrat Owais ne do sawal kiye .

1.' ' Ya Umar! Aap Allah ko jantay hain ?' '

unhon ne jawab diya.' ' haan mein Allah ko jaanta hon.' '

2.' ' یاعمر! Allah bhi aap ko jaanta hai ?' '

jawab diya,' ' Allah bhi mujhe jaanta hai.' '

In dono baton ka matlab bilkul wazeh hai. Sirf yeh kaafi nahi hai ke ensaan Allah ki raah mein qadam uthaye aur kaam poora hojaye. Wahan yeh dekhna zurori hai ke qadam sirf Allah ke liye uthaya gaya hai ya aur bhi mslhtin shaamil hain. Is mein jannat bhi aik Maslehat hai. Aur bohat si naikian bhi Maslehat hain. Allah taala kisi ko is waqt taq nahi pehchanta jab taq ke maqsad sirf Allah ki zaat nah ho. Agar aik aadmi ka maqsad jannat hai to jannat usay janti hai. Kehti hai' ' aao labaik' ' yeh baat yaad rakhni chahiye ke rohaniyat mein Allah ke sath koi dosra maqsad, koi doosri Ghayat shareek karna kufar hai .

Tum ne jo khawab likha hai is ke alfaaz yeh hain :

mein aap ke qadmon mein betha ro raha hon aur keh raha hon ke baba jee! Meri amma kahan gayi. Meri amma mujhe dilado .

Ittila ke teen hissay hain. Aik hissa meri soorat hai. Dosra hissa tumhari apni soorat hai. Teesra hissa amma hain jo mojood nahi hain. Ittila ka inkishaaf hota hai yahan se ke tum aik jagah ho. Is jagah tumhari hesiyat aik aisay sawal ki hai jo bohat se sawalaat ka majmoa hai. Is majmoa ka naam hai amma yani zindagi ke bohat se rastay jis nuqta se shuru hotay hain aur ensaan yeh tey nahi karsaktha ke mujhe kin raastoon par safar karna hai. qudratan maa ki position yahi hai ke woh zindagi ko aik aisay nuqtay par lakar khara kardeti hai jahan se zindagi ka safar shuru hota hai. Rastay la shumar hain. Ensaan ke samnay yeh marhala hai ke woh jis rasta par safar shuru kere kahin aisa nah ﮦokﮦ woh rasta ghalat saabit hojaye aur usay nakamiyoo ka mun dekhna parre. Yahan woh apni rooh se rahnumai chahta hai lekin rooh ko kisi roop mein Mushkil daikhta hai kyun ke usay har shai ko Mashhood banake dekhnay ki aadat hai. Jin dinon mein tum ne yeh khawab dekha hai, un dinon mein aisay khayalat ka ziyada zor aur dabao raha hai. Mazkoorah baala khawab 19 June ka hai. Zehan par yeh kefiyat hafton pehlay se musallat thi. Is ka jawab rooh 7 June ko khawab mein day chuki hai. 7 June ka khawab tum ne apne alfaaz mein is terhan dekha hai :
aik aadmi ne mujhe aake kaha ke qibla badar sahib ne tum ko bulaya hai. Mein foran rawana hogaya aur thori der ke baad aik makaan mein daakhil hogaya. Darwaaza par aik aurat mili. Is aurat ne kaha ke badar sahib is kamray mein tumhara intzaar kar rahay hain. Kamray mein daakhil hokar mein ne dekha ke badar sahib maiz ke samnay baithy hue kuch kar rahay hain. Mujhe dekh kar woh kharray hogaye. Mein ne salam arz kya. Unhon ne mujhe gilaay se lgalya aur meri zabaan apne mun mein le kar zor se dubaiee jis se meri aankhh khil gayi .

Is khawab mein mazkoorah sawalaat ka poora jawab mojood hai. Yani mustaqbil mein Allah ki taraf se muawnat ka bandobast hoga. Ghaib se aisa programme ban jaye ga jo aindah zindagi ko kamyaab bananay ka zamin hai. Har cheez bar waqat hoti jaye gi. Wazeh tor par is khawab mein sab cheeze mojood hain. .. .. .. .. .. Tumhara bulaya jana, darmain mein kisi ki rahnumai aur aakhri manzil mein ( inspiration ) ilhaami khayaal, ki takmeel ghaib se. Yeh saaray zarraat khawab mein allag allag mojood hain. Duniya ke mamlaat baqi rahay, woh saaray ke saaray un hi kudiyon ka sazu samaan hain. In ka bar waqat mojood hona, amal mein aana yakeeni hai .
Tum ne hasb e zail muraqba likha hai :

1. Raat ko sabaq parhte hue sara jism zameen se uth jata hai. Magar jab agay chalne ki koshish karta hon to girnay lagta hon .

2. Jab aap ka tasawwur karta hon to aap aur naazim abad ka poora makaan mere samnay hota hai magar yeh samajh mein nahi aata ke mein naazim abad mein hon ya naazim abad aur aap mere paas aagaye hain .

Allah taala ne quran pak mein farmaya hai :

ھدی للمتقین۔ الذین یومنون بالغیب ہ(البقرہ2تا3)

Mafhuum : yeh kitaab un logon ko roshni dukhati hai jo apne andar Allah ke baray mein zouq rakhtay hain .

Ghaib se morad woh tamam haqayiq hain jo ensaan ke mshahdat se bahar hain. Woh sab ke sab Allah ki Maarfat se talluq rakhtay hain. Imaan se morad zouq hai. Zouq woh aadat hai jo talaash mein srgrdan rehti hai. Is liye nahi ke usay koi muawza miley ga. Balkay sirf is liye ke tabiyat ka taqaza poora kere. Mut-taqi se woh ensaan morad hai jo samajhney mein barri ahthyat se kaam laita hai. Sath hi badgumaani ko raah mein nahi deta. Woh Allah ke muamlay mein itna mohtaat hota hai ke kaayenaat ka koi roop usay dhoka nahi day sakta. Woh Allah ko bilkul allag se pehchanta hai aur Allah ke kamon ko bilkul allag se jaanta hai. Sahih tor se pehchanney ki wajah yeh hai ke is ke andar zouq mojood hai. Yeh nah samajh lena ke har ensaan ke andar yeh zouq mojood nahi hai. Dar haqeeqat wohi zouq life stream ( chashma hayat life stream ) hai. Is hi zindagi ki bana hai. Ensaan a sakuu istemaal kere ya nah kere yeh is ki apni marzi aur Maslehat hai .

Yeh zouq hi ensaan ke andar basta hai warna ensaan khalaa hamza hai jaissa ke Allah taala ne quran pak mein irshad kya hai :

'' mein ne ensaan ko bjni matti se banaya hai.' '

yahan matti ki nature ( fitrat nature ) bayan ki hai jo khalaa hai. Ab yeh baat tumahray liye samjhna bohat aasaan hai ke zouq mein nah wazan hota hai, nah zouq ke liye faasla koi maienay rakhta hai. Nah zouq zameen aasman ki hudood ka paband hai. Nah usay waqt paband bana sakta hai. Yahi zouq chalta phirta hai. Yeh baat zaroor hai ke ensaan is se is waqt taq muta-arif nahi hota jab taq is se taaruf haasil nah kere. Jab taaruf haasil karleta hai to usay maloom hojata hai ke yahi zouq ensaan hai. Yeh poori kaayenaat mein azad hai. Firshton ka sarbarah hai. Allah ki behtareen sanat hai aur kaayenaat mein Allah ka naib hai. Nah woh peeron se chalne aur hathon se pakarney ka paband hai. Nah woh aankhon se dekhnay aur kaanon se suneney ka mohtaaj hai. Yeh saari khurafaat ensaan ne aap hi takhleeq ki hain aur aap hi dhol bajata phirta hai ke haae mein to bilkul majaboor hon. Tum yeh socho ge ke kitney hi aadmi jo Allah taala se taaruf haasil kar sakay woh to bahar soorat azad nahi hain. Inhen har maamla mein azad hona chahiye. Yeh sahih hai ke woh azad hain magar sath hi woh noo insani ke muashray ki rassi mein bandhay hue hain. Har daur mein is hi kamzoree ne aisay logon ki azaadi ko adhoora rakha hai .

Jis ka naam Zaid hai woh is hi zo q ka patteren ( tarz, pattern ) hai. Koi patteren sakit o Samat pinjra nahi balkay boltaa, chalta phirta, khata peeta, sochta samjhta ensaan hai. Farsh se arsh taq is ka aik qadam hai. Soi ka rosin aur asmano ki khuli fiza aik sitara se dosray setaaray taq ka faasla is ke liye aik hi maienay rakhta hai. Woh nah kahin rukta hai, nah khatkata hai. Afsos yeh hai ke woh khud ko jaanta nahi ke mein kya hon aur kaayenaat kya hai. Huzoor Aleh Salat  Valslam ka noo insani par yeh sab se bara ahsaan hai ke unhon ne un tamam razon ko vashgaf karkay rakh diya. Yeh nah samjhna ke yeh sab raaz unhon ne az khud munkashif kardiye they balkay un par Allah ne khole jin ko mann o an unhon ne quran ki soorat mein record kara diya. Unhon ne saari zindagi ki jafa kashi seh kar is amanat ko noo insani ke hawalay kya. Noo insani ne jo qader ki hai, woh zahir hai .

Allah ne is hi ilm ko kitaab ka ilm farmaya hai. Har ensaan is se faida utha sakta hai, chahay is ka naam Zaid ho, baker ho ya Umar ho .

Tum ne likha hai ke chalne ki koshish karta hon to girnay lagta hon. Yeh is wajah se hai ke abhi tum ensaan se achi terhan muta-arif nahi ho jo haqeeqi ensaan hai .
Tum yeh khat baghore parhna. Agar koi lafz ya tarz bayan tumhe mushkil mehsoos ho usay baar baar parh kar samajh lena. Raat ke waqt fursat mein baith kar harf bhrf is khat ki naqal karna aur woh naqal apni file mein mehfooz karlena. Is khat ki naqal karna tumahray liye ashad zurori hai. Is liye zurori hai ke ibartain aur mafhuum achi terhan tumahray hafzay mein muntaqil ho jaien. Phir is naqal ka baar baar parhna bhi zurori hai. Jab tum apne haath ki likhi hui tehreer ko baar baar parhnay mein aasani mehsoos karogay aur zehan ko lafzon ke ma-ani mein markooz rakh sakuu ge, mere likhay hue lafzon ko parhnay mein zehan par allag se jo baar parsakta hai is baar se tumhara zehan mehfooz rahay ga .

Silsila ke sab behan bhai tumhe yaad karte hain aur mizaaj puchhte hain .

Bohat Yaad Se Daago

Hasan Ukhra Mohammad Azeem

1 Bujey Shab, 19 Augst 1963 Hamza

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hurriyaat, Karachi ke aik qaari ne nihayat tanz o mazah ke piraye mein raqim alhrof ke likhay hue tamam mazameen par dushnaam Tarazi ke sath aitraaz kya tha. Aur yeh jawab jo ke' ' aik qaari ke khat ke jawab mein arz hai ke' ' ke unwan se morkha 7؍july 1978  ko ' Rohani ilaaj' ' ke colum mein shaya hua tha, raqim alhrof ke  Pir o Murshid Huzoor Qalandar Baba  Aulia ne is terhan likhwaya hai :

Noo insani ka tarz kalaam jitna mehdood hai aur is ke andar jitni khamiyan hain, hum un par ghhor nahi karte. Mumkin hai hamari noo is baat par ghhor karne ki zaroorat hi nah samjhti ho ya is taraf tavajja karti ho to is terhan jaisay koi khalaa mein jhankta hai aur jhanknay ko fuzool samajh kar nazar andaaz kardeita hai .

Misaal : hum kabhi afsanwi zabaan mein ya vaqaati tazkirom mein kehte hain ke hamara guzar aik bohat barray aur ghany jungle se huwa. Is jungle mein saaye they aur taiz huwa ki cheekhain sunai deti theen. Tareek raton mein jab huwa rُk jati to jungle bhayanak sannaate aur mout ka namona ban jata .

Aap un jumlon ko chand baar phariye aur ghhor kijiyej ke bayan krniwale ne fi al waqea koi sahih aur Moueen baat kahi hai? Ya qaryin ko sirf andheray mein pheink diya hai. Bayan karne walay ne yeh baat bilkul nahi batayi ke jungle mein kon kon se darakht they. In ka qad o qaamat, un ka rang o roop, un ke phool pattian kis waza ki theen aur un darakhton se mulhiq kon kon se parinday, kis qisam ke janwar aur un ki shakal o soorat kya thi. Zameen aur chhootey pouday aur zameen par uggi hui ghaas, zameen ka utaar charhao, zameen par behnay wala pani, naram rait aur sakht pathirelay ilaqon ke naqsh o nigaar kya they. Is jungle mein kitney aabshaar, kitney pahar, kitney teele aur kitney raig zaar they .

Qaryin kabhi yeh nahi sochte ke baat kis qader be saro pa kahi gayi hai halaank woh ibaarat parhnay ke baad kuch nahi samajte bajuz is ke ke jungle ka aik tasawwur zehan mein bana aur zehan is se chimat kar sogya. Aur sirf aik second ya aik second ke hzaroyn hissay mein jaag uttha is umeed par ke agay aur kya paish aaya, qissa go aur kya kahe ga. Qaryin is maqam taq poanch kar magan ho jatay hain aur afsana nawees ya muqarrar ki tareef karne lagtay hain. Is qisam ki bhool bhuliyan ilm ke tamam mahdanon mein aam hain. In hi bhool bhlyon se mutaliq ensaan ne crore Dur crore kitaaben likh dalain, kharab Dur kharab tqririn krdalin aur sankh Dur sankh roz maraah guftagoo’on ki daagh bail daali hai .

Ab zara suntay jaiye, tareekh insani kya kehti hai? Yeh woh tareekh hai jo noo insani ke tamam aloom ki nishandahi karti hai .