ROOHANI SCIENCE

Hindostan ke mashhoor sufi buzurag baba taaj Udeen  naagpuri khusoosi masail mein hi nahi balkay aam halaat mein bhi apni guftagu ke andar aisay markazi nuqtay bayan kar jatay they jo barah e raast qanoon qudrat ki gehraion se hum rishta hain. Kabhi kabhi aisa maloom hota tha ke un ke zehen se tasalsul ke sath suneney walon ke zehen mein roshni ki laharen muntaqil ho rahi hain aur aisa bhi hota ke woh bilkul khamosh baithy hain aur hazreen mann o an har woh baat apne zehen mein samajte aur mehsoos karte they jo baba taaj Udeen  ke zehen mein hoti thi. Yeh baat bilkul aam thi ke chand admion ke zehen mein koi baat aayi aur baba taaj Udeen  ny is ka jawab day diya.

Marhatta Raja raghoraao un se ghair mamooli aqeedat rakhta tha. Mahraja makhfi aloom se miss bhi rakhta tha aur is ke andar Faizan haasil karne ki salahiyat bhi mojood thi. Aik martaba mahraja ne sawal kya.' ' baba sahib! Aisi makhlooq jo nazar nahi aati maslan farishta ya jaanat, khabar mutawatar ki hesiyat rakhti hai. Jitni aasmani kitaaben hain un mein is qisam ki makhlooq ke tazkeray mlitay hain. Har mazhab mein bad’rooho’n ke baaray mein kuch nah kuch kaha gaya hai lekin aqli aur Ilmi tojihat nah honay se Zee feham insanon ko sochna parta hai. Woh yeh kehte hue ruktay hain ke' ' hum sahaj gaye' ' tajarbaat mein jo kuch zabaan zad hain, woh infiradi hain, ijtimai nahi aap is masla par kuch irshad farmaen.' '

Jis waqt yeh sawal kya gaya baba taaj Udeen  letey hue they. Un ki nigah oopar thi. Frmane lagey.' ' miyan raghoraao! Hum sab jab se peda hue hain, sitaron ki majlis ko dekhte rehtay hain. Shayad hi koi raat aisi ho ke hamari nigehain aasman ki taraf nah uthti hon. Barray mazay ki baat hai, kehnay mein yahi aata hai ke setaaray hamaray samnay hain, sitaron ko hum dekh rahay hain, hum aasmani duniya se roshnaas hain. Lekin hum kya dekh rahay hain aur mah o Anjum ki kon si duniya se roshnaas hain. Is ki tashreeh hamaray bas ki baat nahi. Jo kuch kehte hain, qiyaas aarai se ziyada nahi hota. Phir bhi samajte yahi hain ke hum jantay hain. Ziyada heratnaak amar yeh hai ke jab hum daawa karte hain ensaan kuch nah kuch jaanta hai to yeh qatan nahi sochte ke is daaway ke andar haqeeqat hai ya nahi.' '

Din Kya Hai. Raat Kya Hai ?

 Farmaya.' ' jo kuch mein neh kaha usay samjhoo, phir baatoon ke ensaan ka ilm kis had taq maflooj hai. Ensaan kuch nah jan-nay ke bawajood is ka yaqeen rakhta hai ke mein bohat kuch jaanta hon. Yeh cheeze daur paray ki hain. Jo cheeze har waqt ensaan ke tajarbay mein hain, un par bhi nazar daaltay jao. Din tulu hota hai, din ka tulu hona kya shye hai? Hamein nahi maloom ke tulu honay ka matlab kya hai hum nahi jantay din raat kya hain? Is ke jawab mein itni baat keh di jati hai ke yeh din hai, is ke baad raat aati hai. Noo insani ka yahi tajurbah hai.

Miyan ragho rau, zara socho kya sanjeeda tabiyat ensaan is jawab par mutmaen ho jaye ga? Din raat, farishtay nahi hain, jaanat nahi hain, phir bhi woh Mazahir hain jin se aik fard wahid bhi inkaar nahi kar sakta. Tum itna keh satke ho ke din raat ko nigah dekhatii hai, is liye qabil yaqeen hai. Lekin yeh samjhna bhi zurori hai ke nigah ke sath fikar kaam nah kere to zabaan nigah ke baray mein kuch nahi bta sakti. Darasal nigah aur fikar saaray ka sara amal tafakur hai. Nigah mehez aik goonga heywala hai. Fikar hi ke zariye tajarbaat amal mein atay hain tum nigah ko tamam hawaas par qiyaas kar lau. Sab ke sab gungay, behray aur andhay hain. Tafakur hi hawaas ko samaat aur Basarat deta hai. Samgha jata hai ke hawaas tafakur se allag koi cheez hain, halaank tafakur se allag un ka koi wujood nahi hai. Ensaan mehez tafakur hai. Farishta mehez tafakur hai. Jin mehez tafakur hai. Ali haza-ul-qayaas har Zee hosh tafakur hai.

La-Mutnahi Tafakar :

 Farmaya is guftagu mein aik aisa maqam aa jata hai jahan kaayenaat ke kayi raaz munkashif ho jatay hain. Ghhor se suno! Hamaray tafakar mein bohat si cheeze ubharti rehti hain. Darasal woh bahar se aati hain. Ensaan ke ilawa kaayenaat mein aur jitne tafakar hain jin ka tazkara abhi kya gaya hai. Farishtay aur jaanat. Un se ensaan ka tafakar isi terhan mutasir hota hai. Qudrat ka chalan yeh hai ke la-mutnahi tafakar se tanahi ko Faizan pohanchati rehti hai. Poori kaayenaat mein agar qudrat ka yeh Faizan jari nah ho to kaayenaat ke afraad ka yeh darmiyani rishta kat jaye.

Aik tafakar ka dosray tafakar ko mutasir karna bhi qudrat ke is tarz amal ka aik juz hai. Ensaan pa ba Gill hai, jaanat pa ba hewala hai, farishtay pa ba noor hain. Yeh tafakar teen qisam ke hain aur tenun kaayenaat hain. Agar yeh marboot nah rahen aur aik tafakar ki laharen dosray tafakar ko nah milein to rabt toot jaye ga aur kaayenaat munhadim ho jaye gi.

Saboot yeh hai ke hamara tafakar hewala aur hewala qisam ke tamam jismon se fikri tor par roshnaas hai sath hi hamara tafakar noor aur noor ki har qisam se bhi fikri tor par roshnaas hai halaank hamaray tafakar ke tajarbaat pa ba Gill hain ab yeh baat wazeh ho gayi hai ke hewala aur noor ke tajarbaat ajnabi tafakar se miley hain.

Aam zabaan mein tafakur ko anaa ka naam diya jata hai aur anaa ya tafakur aisi kaifiyat ka majmoa hota hai jin ko majmoi tor par fard kehte hain. Is terhan ki takhleeq setaaray bhi hain aur zarray bhi. Hamaray shaoor mein yeh baat ya to bilkul nahi aati ya bohat kam aati hai ke tafakur ke zariye sitaron zarron aur tamam makhlooq se hamara tabadlah khayaal hota rehta hai yani un ki anaa ( tafakur ki laharen ) hamein bohat kuch deti hain aur hum se bohat kuch layte bhi hain. Tamam kaayenaat is qisam ke tabadlah khayaal ka aik khandan hai. Makhlooq mein farishtay aur jaanat hamaray liye ziyada ahmiyat rakhtay hain. Tafakur ke aitbaar se hamaray ziyada qareeb aur tabadlah khayaal ke lehaaz se hum se ziyada manoos hain.

Kehkshaani Nizaam :

Baba taaj Udeen  is waqt sitaron ki taraf dekh rahay they. Kehnay lagey' ' khekashaani nizamon aur hamaray darmain bara mustahkam rishta hai. Pay Dur pay jo khayalat hamaray zehnon mein atay hain. Woh dosray nizamon aur un ki aabadiyon se hamein wusool hotay rehtay hain. Yeh khayalat roshni ke zariye hum taq pahunchte hain. Roshni ki chhoti barri shu’ayen khayalat ke la’shumaar tasweer khanaay le kar aati hain. Un hi tasweer khaanoon ko hum apni zabaan mein toham, khayaal, tasawwur aur tafakkar waghera ka naam dete hain. Samgha yeh jata hai ke yeh hamari apni akhtraaat hain lekin aisa nahi hai.

Balkay tamam makhlooq ki sochnay ki trzin aik nuqta mushtarik rakhti hain wohi nuqta mushtarik tasweer khaanoon ko jama kar ke un ka ilm deta hai. Yeh ilm noo aur fard ke shaoor par munhasir hai. Shaoor jo usloob apni anaa ki eqdaar ke mutabiq qaim karta hai tasweer khanaay is hi usloob ke sanchay mein dhal jatay hain.

Is mauqa par yeh batana zurori hai ke teen noo’on ke tarz amal mein ziyada ishtiraaq hai. Un hi ka tazkara aasmani kitabon aur quran pak mein ensaan, farishta aur jaanat ke naam se kya gaya hai. Yeh noo’ein kaayenaat ke andar saaray khekashaani nizamon mein payi jati hain. Qudrat naay kuch aisa nizaam qaim kya hai jis mein yeh teen noo’ein takhleeq karkun ban gayi hain. Un hi ke zehen se takhleeq ki laharen kharij ho kar kaayenaat mein muntashir hoti hain aur jab yeh laharen Moueen masafat tey kar ke Moueen nuqta par pahunchti hain to kainati Mazahir ki soorat ikhtiyar kar lete hain.

Har parat allag allag honay ke bawajood aik hai :

Tafakar, anaa aur shakhs aik hi cheez hai. Alfaaz ki wajah se un mein ma-ani ka farq nahi kar satke. Sawal yeh peda hota hai ke aakhir yeh anaa, tafakar aur shakhs hain kya? Yeh woh hastiyan hain jo la’shumaar kaifiyat ki shaklon aur saraapaa se bani hain maslan Basarat , samaat, takalum, mohabbat, reham, eesaar, raftaar, parwaaz waghera. Un mein har aik kefiyat shakal aur saraapaa rakhti hai. Qudrat ne aisay be hisaab saraapaa le kar aik jagah is terhan jama kar diye hain ke allag allag parat honay ke bawajood aik jaan ho gaye hain. Aik ensaan ke hazaron jism hotay hain. Ali haza-ul-qayaas jaanat aur firshton ki bhi yahi saakht hai. Yeh tenun saakht is liye makhsoos hain ke un mein kaifiyat ke parat dosray anwaa se ziyada hain. Kaayenaat ki saakht mein aik parat bhi hai aur kaseer tadaad parat bhi hain. Taa hum har noo ke afraad mein masawi parat hain.

Dakhan = Musbet Kefiyat / Manfi Kefiyat :

Insaan la’shumaar sayyaron mein abad hain aur un ki kasmain kitni hain is ka andaza qiyaas se bahar hai. Yahi baat firshton aur jaanat ke baray mein keh satke hain. Insaan hon, jaanat hon ya farishtay, un ke saraapaa ka har fard aik paindah kefiyat hai. Kisi parat ki zindagi jali hoti hai ya khfi. Jab parat ki harkat jali hoti hai to shaoor mein aa jati hai. Khfi hoti hai to lashavr mein rehti hai. Jali harkat ke nataij ko insaan ikhtira o ijaad kehta hai lekin khfi harkat ke nataij shaoor mein nahi atay halaank woh ziyada azeem al shan aur musalsal hotay hain.

Yahan yeh raaz ghhor talabb hai ke saari kaayenaat khfi harkat ke nateejay mein runuma honay walay Mazahir se bhari pari hai Albata yeh Mazahir makhfi insani lashavr ki pedawar nahi hain. Insaan ka khfi kaayenaat ke daur daraaz gooshon se musalsal rabt qaim nahi rakh sakta. Is kamzoree ki wajah noo insaan ke apne khasayel hain. Insaan ne apne tafakkar ko kis liye pab_h gِl kya hai. Yeh baat ab taq noo insani ke shaoor se Mawrah hai. Kaayenaat mein jo tafakkar kaam kar raha hai is ka taqaza koi aisi makhlooq poora nahi kar saki jo Zamani , makani fasloon ki girift mein be dast o pa ho. Is shakal mein aisi takhleeq ki zaroorat thi jo is ke khaali gooshon ko mukammal karne ki taaqat rakhti ho chunancha kainati tafakkar se jaanat aur firshton ki takhleeq amal mein aati hai ke khala pur ho jaye.

Fi al waqea insani tafakur se woh tamam Mazahir runuma nahi ho sakay jis se kaayenaat ki takmeel ho jati. Kaayenaat Zamani makani fasloon ka naam hai. Yeh faaslay anaa ki choti barri makhloot lehron se bantay hain. Un lehron ka chhota bara hona hi tagayur kehlata hai. Yeh faaslay anaa ki choti barri makhloot lehron se bantay hain. Un lehron ka chhota bara hona hi tagayur kehlata hai. Darasal Zaman aur makaan dono isi tagayur ki soorten hain. Dukhan jis ke baare mein duniya kam janti hai. Is makhloot ka nateeja aur Mazahir ki asal hai. Yahan Dukhan se morad dhuwan nahi hai. Dhuwan nazar aata hai aur Dukhan aisa dhuwan hai jo nazar nahi aata. Ensaan misbet Dukhan ki aur jaanat manfi Dukhan ki pedawar hain. Raha farishta un dono ke mulkhis se bana hai. Aalmeen ke teen ajzaye tarkeebi ghaib o shuhood ke baani hain. Un ke baghair kaayenaat ke gooshay imkani Tamooj se khaali rehtay hain. Nateeja mein hamara shaoor aur lashavr hayaat se daur nabood mein gum ho jata hai.

Un teen noo’on ke darmain ajeeb o ghareeb karishma bar’sar-e-amal hai. Misbet Dukhan ki aik kefiyat ka naam mithaas hai. Is kefiyat ki kaseer miqdaar insani khoon mein gardish karti rehti hai. Dukhan ki manfi kefiyat namkeen hai. Is kefiyat ki kaseer miqdaar jaanat mein payi jati hai. Un hi dono kafiyeton se farishtay banay hain. Agar ensaan mein misbet kefiyat kam ho jaye aur manfi kefiyat barh jaye to ensaan mein jaanat ki tamam salahiyaten beedar ho jati hain aur woh jaanat ki terhan amal karne lagta hai. Agar kisi jin mein misbet kefiyat barh jaye aur manfi kefiyat kam ho jaye to is mein kashish saqal peda ho jata hai. Farishta par bhi yahi qanoon nafiz hai. Agar farishta mein misbet aur manfi kaifiyat Moueen satah se oopar aa jayen to misbet ke zor par woh insani salahiyat peda kar sakta hai aur manfi ke zor par jaanat ki salahiyat peda ho sakti hai. Bilkul isi terhan agar ensaan mein misbet aur manfi kaifiyat Moueen satah se kam ho jayen to is se farishta ke aamaal sadir honay lagen ge.

Tareeq car bohat aasan hai. Hum mithaas aur namak ki Moueen mqdarin kam kar ke firshton ki terhan Zamani makani fasloon se waqti tor par azad ho satke hain. Mehez mithaas ki miqdaar kam kar ke jaanat ki terhan Zamani makani faaslay kam kar satke hain lekin un tadbeeron par amal pera honay ke liye kisi Rohani ensaan ki rahnumai ashad zurori hai.

Khayalat Ka Qanoon :

Yeh qanoon bohat fikar se zehan nasheen karna chahiye ke jis qader khayalat hamaray zehan mein daur karte hain un mein bohat ziyada hamaray mamlaat se ghair mutaliq hotay hain. Un ka talluq qurb aur daur ki aisi makhlooq se hota hai jo kaayenaat mein kahin nah kahin mojood ho. Is makhlooq ke tasawurat lehron ke zariye hum taq puhanche hain. Jab hum un tasawurat ka joor apni zindagi se milana chahtay hain to hazaron koshish ke bawajood nakaam reh jatay hain. Anaa ki jin lehron ka abhi tazkara ho chuka hai un ke baray mein chand batain fikar talabb hain.

Science daan roshni ko ziyada se ziyada taiz raftaar qarar dete hain lekin woh itni taiz raftaar nahi hoti ke Zamani makani fasloon ko munqita kar day. Albata anaa ki laharen la tanahiyat mein back waqt har jagah mojood hain. Zamani makani faaslay un ki girift mein rehtay hain. Baalfaz deegar yun keh satke hain ke un lehron ke liye Zamani makani faaslay mojood hi nahi hain roshni ki laharen jin fasloon ko kam karti hain, anaa ki laharen un hi fasloon ko bajaye khud mojood nahi janteen.

Anaa Ki Laharen :

 Insanon ke darmain ibtidaye aafreenesh se baat karne ka tareeqa raaij hai. Aawaz ki laharen jin ke maienay Moueen kar liye jatay hain. Sun-nay walon ko mutala karti hain. Yeh tareeqa is hi tareeqa ki naqal hai jo anaa ki lehron ke darmain hota hai.

Dekha gaya hai ke goonga aadmi apne honton ki khafeef junbish se sab kuch keh deta hai aur samajhney ke ahal sab kuch samajh jatay hain. Yeh tareeqa bhi pehlay tareeqa ka aks hai. Janwar aawaz ke baghair aik dosray ko haal se mutala kar dete hain. Yahan bhi anaa ki laharen kaam karti hain. Darakht aapas mein guftagu karte hain. Yeh guftagu sirf aamnay samnay ke darakhton mein hi nahi hoti balkay daur daraaz aisay darakhton mein bhi hoti hai jo hazaron mil ke faaslay par waqay hain. Yahi qanoon jamadat mein bhi raaij hai. Knkron, patharon, matti ke zarron mein mann o an isi terhan tabadlah khayaal hota hai.

Androoni Tehreekaat :

Anbia aur Rohani taaqat rakhnay walay insanon ke kitnay hi waqeat is ke Shahid hain. Saari kaayenaat mein aik hi lashavr karfrma hai. Is ke zariye ghaib o shuhood ki har lehar doosri lehar ke maienay samjhti hai. Chahay yeh dono laharen kaayenaat ke do kinaroon par waqay hon. Ghaib o shuhood ki firasat o manoyt kaayenaat ki rigg jaan hai. Hum is rgِ jaan ke assaar o ahwaal ka inkishaaf kar satke hain. Insanon aur hewanon ke tasawurat jaanat aur firshton ki harkaat o saknaat, nabataat, jamadat ki androoni tehreekaat maloom kar satke hain.

Hazrat  Sulaiman Aleh Salam Ka Mehal :

 Hazrat  Sulaiman aleh salam ka mehal sonay, chandi ki chhoout se bana huatha. Dewaron par sonay chandi ki pachi kaari thi. Chhatain zumurud aur Yaqoot se muzayyan theen. Takhat Shahi zumurud, sachey moti, Laal aur feroza se murassa tha. Takhat ke charon kono par aisay darakht tarashe gay they jin ki shaakhen transparent theen, shaakhon mein rang barang bijliyan dourti theen, har shaakh par ghonslay banaye gay they aur ghonslon mein parinday bethaye gay they, darbaar mein Aud ki lakdiyaan sulagti rehti theen ( 2002  mein Aud ki lakri paanch laakh saath hazaar rupay klov hai ) mushk o anbar air freshner key tor par istemaal hotay they, Shahi takhat oonchai par tha, takhat ke neechay dayen baen kursiya bichi hui theen, jin par ensaan aur jaanat mein y akabrin mumlikat aur un ke maavnin baithtay they. Hazrat  Sulaiman aleh salam taaj Shahi sir par rakh kar jalva Afroz hotay they to darakhton ki shaakhon par baithy hue parinday apne par khol dete they aur un paron mein se mushk o Anber ki mehak aati thi. Zar o javaahiir se murassa rangon se aaraasta more raqs karte they aur yeh sab science ka karishma tha.

Qurani Science :

Hazrat  Sulaiman aleh salam ko jab maloom huake malka saba haazir khidmat ho rahi hai. Unhon ne apne drbaryon ko mukhatib kar ke kaha :

'' mein chahta hon ke malka saba ke yahan pounchanay se pehlay is ka takhat Shahi darbaar mein mojood ho' '. Aik dio paiker jin ne kaha.' ' darbaar barkhast karne se pehlay mein takhat laa sakta hon' '. Jin ka daawa sun kar aik ensaan ne jis ke paas kitaab ka ilm tha, yeh kaha' ' is se pehlay aap ki palak jhapkay yeh takhat darbaar mein aa jaye ga.' ' Hazrat  Sulaiman aleh salam ne rukh phera malka saba ka takhat darbaar mein mojood tha. Hazrat  Sulaiman aleh salam ne hukum diya ke is takhat ki haiyat mein kuch tabdeeli kar di jaye mein dekhna chahta hon ke malka saba yeh dekh kar haqeeqat ki raah paati hai ya nahi ?

Malka saba jab Hazrat  Sulaiman alaihi salam ke darbaar mein haazir hui to is se poocha gaya ke kya tera takhat aisa hi hai? Aqalmand malka ny jawab diya' ' aisa maloom hota hai goya wohi hai' ' malka saba  ny is ke sath hi yeh kaha' ' mujhe aap ki be nazeer aur Adeem al misaal qouvat ka pehlay se ilm ho chuka hai is liye mein Mutee aur farmaa bardaar ban kar haazir hui hon aur ab takhat ka yeh Muhayyur alaqol maamla to aap ki lafani taaqat ka be misaal muzahira hai is liye hum phir aap se farmaa bardari ka izhaar karte hain.' '

Hazrat  Sulaiman alaihi salam ny jaanat aur insaan anjinyron se aik aalishaan mehal taamer karwaya tha jo aabginon ki chamak, qasr ki Riffat aur ajeeb o ghareeb dastkaari ki wajah se be misaal tha. Is mein daakhil honay ke liye samnay jo sehan parta tha is mein aik bara hoz khudwa kar pani se bhar diya gaya tha. Shafaaf aabginon aur baloor ke tukron se aisa nafees farsh banaya gaya tha ke dekhnay walay ki nigah dhoka kha kar yaqeen kar layte thi ke sehan mein shafaaf pani beh raha hai.

Roohani Hawaas :

Baba taaj Udeen  naagpuri ki khidmat mein khanay ke liye aik amrood paish kya gaya, qaash jab honton se lagi to unhon ne farmaya :' ' yeh kisi murdy ka gosht hai.' '

Yeh keh kar unhon ne amrood ki qaash pheink di, hazreen majlis mein se kuch logon ko tajassus huake amrood ki qaash se murda gosht ka kya talluq hai. Do Muaziz hazraat majlis mein se utthay aur fruit ki is dukaan par puhanche jahan se amrood khareeday gaye they. Dukandaar ne sabzi manndi mein aarhiti ka pata bataya, aarhiti ne is zamindar ka pata bataya jahan se amrood is ke paas aeye they. Zamindar ne bataya ke jis baagh ke yeh amrood hain wahan aik qabrustan tha, qabrustan mein hil chala kar amrood ka baagh lagaya gaya hai.

Ajeeb O Ghareeb Sarguzisht :

Bar e sagheer pak o hind ke Maroof sahib kamaal aik sufi buzurag Hazrat  Ghous Ali Shah pani patti ne mandarja zail waqea bayan kya hai jo time aur space ke baray mein nihayat herat angaiz maloomat faraham karta hai.

1 shakhs Shah  Abdul aziz ki khidmat mein haazir sun-hwa. Libaas ke aitbaar se woh Shahi ohday daar maloom hota tha. Is ne Shah sahib se kaha. Hazrat  meri sarguzisht itni ajeeb o ghareeb hai ke koi aitbaar nahi karta. Khud meri aqal bhi kaam nahi karti. Heran hon ke kya kahoon, kis se kahoon, kya karoon aur kahan jaoon? Ab thak haar kar aap ki khidmat mein haazir huahon.

Is shakhs ne apni sarguzisht bayan karte hue kaha :

Mein lkhno mein rehta tha, brsr rozgaar tha. Halaat achay guzar rahay they. Qismat ne palta khaya. Muashi halaat kharab hotay chalay gaye ziyada waqt bekaari mein guzarnay laga. Mein ne socha ke haath par haath dharay rehne se behtar hai kisi dosray shehar mein husool muaash ki koshish ki jaye. Thora sa zaad raah sath liya aur uday poor ki taraf rawana ho gaya. Rastay mein rewari ke maqam par qiyam kya. Is zamane mein woh jagah weraan thi sirf aik saraye abad thi. Saraye mein kuch kaseebiyan rehti theen. Mein saraye mein mutfakir betha tha. Pesey bhi khatam ho gaye they. Aik kasbi aayi. Kehnay lagi miyan kis fikar mein baithy ho. Khana kyun nahi khatay? Mein ne kaha abhi safar ki thakaan hai. Zara sasta lon thakan daur karne par khana khaoun ga. Yeh sun kar woh chali gayi. Phir kuch der baad aayi aur wohi sawal kya. Mein ne phir wohi jawab diya aur woh chali gayi. Teesri dafaa aa kar poocha to mein ne sab kuch bta diya ke mere paas jo kuch tha kharch ho chuka hai. Ab hathyaar aur ghora baichnay ki soch raha hon. Woh uth kar khamoshi se apne kamray mein gayi aur das rupay laa kar mujhe didiye.

Mein ne jab rupay lainay mein pas o paish ki to is ne kaha mein ne yeh rupay chrgh_h kaat kar apne kafan dafan ke liye jama kiye hain, takalouf ki zaroorat nahi hai. Yeh rupay mein aap ko karzzzz husna day rahi hon jab halaat durust ho jayen to wapas kar dena.

Mein ne rupay le liye aur kharch karta huauday poor pouncha mujhe achi Malazmat mil gayi. Wahan Allah taala ka karna aisa huake halaat achay ho gaye.

Ghar se khat aaya ke larka jawan ho gaya hai. Sasural walay shadi par israar kar rahay hain, jald se jald aa kar is farz se subukdosh ho jaiye.

Rukhsat Manzoor honay par mein apne ghar rawana ho gaya. Rowaari pouncha to puranay waqeat ki yaad taaza ho gayi. Saraye mein ja kar kisi ke mutaliq maloom kya to pata chala ke woh sakht bemaar hai aur kuch lamhon ki maheman hai. Jab mein is ke paas pouncha to woh aakhri saans le rahi thi, dekhte hi dekhte is ki rooh parwaaz kar gayi. Mein ne kafan dafan ka samaan kya, usay khud qabar mein utaara aur saraye mein wapas aa kar so gaya. Aadhi raat ke waqt paison ka khayaal aaya. Dekha to jaib mein rakhi hui paanch hazaar ki hundi gayab thi, talaash kya magar nahi mili khayaal aaya ke ho nah ho dafan karte waqt qabar mein gir gayi hai. Aftaa’n o Khaizan qabrustan pouncha aur himmat kar ke qabar khol diya.

Qabar Ke Andar :

Qabar ke andar Itra to aik ajeeb soorat e haal ka saamna karna para. Nah wahan maiyat thi nah hundi. Aik taraf darwaaza nazar aa raha tha himmat kar ke darwazay ke andar daakhil huato aik nai duniya samnay thi. Charon taraf baagaat ka silsila phela huatha aur haray bharay phal daar darakht sir uthaye kharray thay. Baagh mein aik taraf aliiiii shaan imarat bani hui thi. Imarat ke andar qadam rakha to aik Hussain o Jameel aurat par nazar pari. Woh shahana libaas pehnay banaao singhar kiye baithi thi. Ird gird khidmat gaar haath bandhay kharray thay. Aurat ny mujhe mukhatib kar ke kaha ke tum ny mujhe nahi pehchana. Mein wohi hon jis ny tumhe das rupay diye thay. Allah taala ko mera yeh amal pasand aaya aur is amal ko qubool farma kar mujhe bakhash diya aur bharpoor nematon se Nawaz diya. Yeh tumhari hundi hai jo qabar ke andar gir gayi thi. Hundi lo aur yahan se foran chalay jao.

Mein ny kaha yahan kuch der thehr kar sair karna chahta hon. Hussain o Jameel aurat ny jawab diya ke tum qayamat tak bhi ghumte phirtay raho to yahan ki sair nahi kar sako ge. Foran wapas chalay jao. Tumhe nahi maloom ke duniya is arsay mein kahan ki kahan pahonch chuki ho gi. Mein ny is ki Hadayat par amal kya aur qabar se nikal aaya. Bahar aa kar dekha ke wahan saraye thi aur nah hi purani abadi thi. Charon taraf shehar phela huatha. Kuch logon se saraye ke baray mein poocha to sab ny la ilmi ka izhaar kya. Baaz logon ny mujhe makhboot al hawaas qarar diya.

Aakhir-kaar aik aadmi nay kaha mein tumhe aik buzurag ke paas le chalta hon. Woh bohat umar-raseedah hain, shayad woh kuch bta saken is buzurag nay sara haal suna aur kuch der sochnay ke baad kaha mujhe yaad parta hai ke mere dada bataya karte they ke kisi zamane mein yahan aik saraye thi. Saraye mein aik Ameer aa kar thehra tha aur aik raat woh pur asraar tor par gayab ho gaya tha. Phir is ke barey mein kuch pata nahi chala ke zameen nigal gayi ya aasman nay utha liya. Mein nay kaha mein hi woh Ameer hon jo saraye se gayab huatha. Yeh sun kar woh buzurag aur hazreen mehfl heran aur shashdar reh gaye aur aik dosray ka mun taknay lagey.

Ameer yeh waqea suna kar khamosh ho gaya aur phir Shah  Abdul aziz se arz kya ke aap hi farmaen mein kya karoon? Kahan jaoon? Mera ghar hai nah koi thikana, dosray yeh ke is waqeye nay mujhe maflooj kar diya hai. Shah sahib nay farmaya. Tum nay jo kuch dekha hai sahih hai is aalam aur is aalam ke waqt ke pemanay allag allag hain. Shah sahib nay farmaya.' ' ab tum beeet Allah shareef chalay jao aur baqi zindagi yaad Ellahi mein guzaar do.' '