Sair

Ensaan ki rooh mein aik roshni aisi hey jo apni vus-aton ke lehaaz se la-mutnahi hado taq phaily hui hey. Agar is la-mutnahi roshni ki hadd bandi karna chahain toh poori kaayenaat ko is laa-mehdood roshni mein muqeed tasleem karna parre ga. Yeh roshni mojoodaat ki har cheez ka ihata karti hey. Is ke ihatay se bahar kisi vahm, khayaal aaya ya tasawwur ka nikal jana mumkin nahi. Roshni ke is dairay mein jo kuch waqay hua tha ya bhalt mojooda wuqoo mein hey ya aindah ho ga woh sab zaat insani ki nigah ke bil-muqabil hey.

Is roshni ki aik shua ka naam basira (dekhnay ki qowat) hey. Yeh shua kaayenaat ke poooray dairay mein daur karti rehti hey. Yun kehna chahiye ke tamam kaayenaat aik daira hey aur yeh roshni aik chairag hey. Is chairag ki lau ka naam basira hey. Jahan is chairag ki lau ka aks parta hey wahan ird gird aur qurb o jawar ko chairag ko dekh layte hey. Is chairag ki lau mein jis qader roshniyan hein in mein darja bandi hey. Kahin lau ki roshni bohat halki, kahin halki, kahin taiz aur kahin bohat taiz padtee hey. Jin cheezon par lau ki roshni bohat halki padtee hey. Hamaray zehan mein in cheezon ka twahm peda hota hey. Twahm lateef tareen khayaal ko kehte hein. Jo sirf idraak ki gehraion mein mehsoos kya jata hey. Jin cheezon par lau ki roshni halki padtee hey. Hamaray zehan mein in cheezon ka khayaal runuma hota hey. Jin cheezon par lau ki roshni taiz padtee hey. Hamaray zehan mein in cheezon ka tasawwur qadray numaya ho jata hey aur jin cheezon par lau ki roshni bohat taiz padtee hey. In cheezon taq hamari nigah poanch kar un ko dekh layte hey.

Vahm, khayaal aur tasawwur ki soorat mein koi cheez insani nigah par wazeh nahi hoti aur nigah is cheez ki tafseel ko nahi samajh sakti. Agar kisi terhan nigah ka daira barhta jaye toh woh cheeze nazar anay lagti hein jin se nigah vahm, khayaal aur tasawwur ki soorat mein roshnaas hey.
Shuhod kisi roshni taq khuwa woh bohat halki ho ya taiz ho, nigah ke poanch jany ka naam hey. Shuhod aisi salahiyat hey jo halki se halki roshni ko nigah mein muntaqil kar deti hey taa ke in cheezon ko jo ab taq mehez twahm theen, khadd-o-khaal, shakal vsort, rang aur roop ki hesiyat mein dekha jata hey.Rooh ki woh taaqat jis ka naam shuhod hey, vahm ko, khayaal ko ya tasawwur ko nigah taq latayen hey aur in ki juzziyat ko nigah par munkashif kar deti hey. Shuhod mein rooh ka barqi nizaam be hadd taiz ho jata hey aur hawaas mein roshni ka zakheera is qader barh jata hey ke is roshni mein ghaib ke nuqoosh nazar anay lagtay hein. Yeh marhala shuhod ka pehla qadam hey.

Is marhalay mein saaray aamaal Basira ya nigah se talluq rakhtay hein. Yani sahib shuhod ghaib ke mamlaat ko khadd-o-khaal mein daikhta hey.
Qowat Basarat ke baad shuhod ka doosra marhala samaat ka harkat mein aana hey is marhala mein kisi Zee rooh ke andar ke khayalat aawaz ki soorat mein sahib shuhod ki samaat taq pounchanay lagtay hein.
Shuhod ka teesra aur choutha darja yeh hey ke sahib shuhod kisi cheez ko khuwa is ka faasla lakhoon baras ke barabar ho, sungh sakta hey aur chhoo sakta hey.

Aik sahabi ne rasool Allah aleh Salat o valslam ki bargaah mein apni taweel shab baydaari ka tazkara karte hue bataya ke “ya rasool Allah aleh Salat o valslam! Mein firshton ko aasman mein chaltay phirtay daikhta tha.”
Anhazrat aleh Salat o valslam ne irshad farmaya.

 “Agar tum shab baydaari ko qaim rakhtay toh farishtay tum se musafah karte. ”

Daur risalat aleh Salat o valslam ke is waqea mein shuhod ke madaraj ka tazkara mojood hey. Firshton ka mushahida basira se talluq rakhta hey aur musafah karna, lams ki quwatoon ki taraf ishara hey jo basira ke baad beedar ho ti hein.

Shuhod ke madaraj mein aik kefiyat woh hey ke jab jism aur rooh ki waardaat o kaifiyat aik hi nuqta mein simat aati hein aur jism rooh ka hukum qubool kar laita hey. Aulia Allah ke halaat mein is terhan ke bohat se waqeat mojood hein. Maslan aik qareebi shanasa ne Hazrat Maroof Karkhi ke jism par aik nishaan dekh kar poocha ke kal taq toh yeh nishaan mojood nahi tha aaj kaisay par gaya? Hazrat Maroof Karkhi ne farmaya.

“Ke ke kal raat mein haalat namaz mein tha ke zehan khanah kaaba ki taraf chala gaya, mein khanah kaaba poanch gaya aur tawaaf ke baad jab chaah zam zam ke qareeb pouncha toh mera paiir phisal gaya aur mein gir para, mujhe chout lagi aur yeh isi ka nishaan hey.”

Isi terhan aik baar apne murshid kareem Abdal haq huzoor qalandar baba aulia ke jism par zakham ka ghair mamooli nishaan dekh kar musannif ne is ki baabat daryaft kya. Huzoor qalandar baba aulia ne bataya. “raat ko roohani parwaaz ke douran do chatanoo ke darmain se guzarte hue jism aik chattaan se takra gaya jis ki wajah se yeh zakham aa gaya. ”

Jab shuhod ki kaifiyat mein istehkaam peda ho jata hey toh roohani taalib ilm ghaibi duniya ki sair is terhan karta hey ke woh ghaib ki duniya ki hudood mein chalta phirta, khata peeta aur woh saaray kaam karta hey jo is ke noorani mashaghil kehla saktey hein. Aisa is waqt hota hey jab muraqba ki mashq ke sath sath aadmi ke zehan mein duniya ki koi fikr la-haq nahi hoti. Yahan woh makaan ki qaid o band se azad hota hey. Is ke qadam Zaman ki ibtida se Zaman ki intahaa taq iraday ke mutabiq uthte hein. Jab ensaan ka nuqta e zaat muraqba ke mashaghil mein poori maloomat haasil karleta hey toh is mein itni wusat peda ho jati hey ke Zaman ke dono kinaroon azal aur abadd ko chhoo sakta hey aur iraday ke tehat apni quwatoon ka istemaal kar sakta hey. Woh hazaron saal pehlay ke ya hazaron saal baad ke waqeat dekhna chahay toh dekh sakta hey kyunkay azal se abadd taq darmiyani hudood mein jo kuch pehlay se mojood tha, ya aindah ho ga, is waqt bhi mojood hey. Shuhod ki is kefiyat ko arifon ki istilaah mein sair ya muaina bhi kehte hein.

Abdal haq qalandar baba aulia “looh o qalam”mein farmatay hein:
“jab arif ki sair shuru hoti hey toh woh kaayenaat mein kharji simtao se daakhil nahi hota balkay woh apne nuqta e zaat se daakhil hota hey. Isi nuqta se wahdat al-wajood ki ibtida hoti hey. Jab arif apni nigah ko is nuqta mein jazb kar deta hey toh aik roshni ka darwaaza khil jata hey woh is roshni ke darwazay se aisi shahrah mein poanch jata hey jis se la shumar rahein kaayenaat ki tamam simtao mein khil jati hein. Ab woh qadam qadam tamam nizaam haae shamsi avrtmam nizaam haae falki se roshnaas hota hey. la shumar sitaron aur sayyaron mein qiyam karta hey usay har terhan ki makhlooq ko mushahida hota hey. Har naqsh ke zahir o batin se muta-arif honay ka mauqa milta hey. Woh rafta rafta kaayenaat ki islaitoon aur haqeeqaton se waaqif ho jata hey. Is par takhleeq ke raaz khil jatay hein. Aur is ke zehan par qudrat ke qawaneen munkashif ho jatay hein. Sab se pehlay woh apne nafs ko samjhta hey, phir rohaniyat ki tarzein is ki feham mein sama jati hein. Usay tajallii zaat aur sifaat ka idraak haasil hojata hey. Woh achi terhan jaan laita hey ke Allah ne jab kin irshad farmaya toh kis terhan yeh kaayenaat zahoor mein aayi aur sehuaraat kis terhan wusat aur wusat marhalon aur manzlon mein safar kar rahay hein. Woh khud ko bhi in hi sehuaraat  ke qaafley ka aik musafir daikhta hey. Yeh wazeh rahay ke mazkoorah sair ki rahein kharij mein nahi kehlety. Dil ke markaz mein jo roshni hey is ki athah gehraion mein is ke nishanaat mlitay hein. Yeh nah samgha jaye ke woh duniya khayalat aur tasawurat ki be haqeeqat duniya hey. Hargiz aisa nahi hey. Is duniya mein woh tamam isley aur haqeqteen mutshakil aur mujassam tor se payi jati hein jo is duniya mein payi jati hein. ”

Qalandar baba aulia shuhod ke makashafaat  par mazeed roshni daaltay huve farmatay hein:

“Roohani taalib ilm firshton se muta-arif hota hey. In baton se aagah hota hey jo is ki apni haqeeqat mein chhupi hui hoti hein. Un salahiyaton ko pehchanta hey jo is ke apne ihata ikhtiyar mein hein. Aalam amar (roohani duniya) ke haqayiq is par munkashif ho jatay hein. Woh apni aankhon se daikhta hey ke kaayenaat ki saakht mein kis qisam ki roshniyan aur roshiniyon ko snbhalne ke liye kya kya Anwaar istemaal hotay hein. Phir is ke idraak par woh tajallii bhi munkashif ho jati hey jo roshiniyon ko snbhalne walay Anwaar ki asal hey. ”