Takhleeqi Farmuley

Ilm tasawuf...... Inkishaaf karta hai ke zameen par mojood har shye roshni ke ghilaaf mein band hai aur roshni ke ghilaaf mein mqdarin kaam kar rahi hain. Ensaan jab makhfi salahiyaton ko beedar kar ke kisi shye mein tafakur karta hai to is ke oopar shye ke andar chhupi hui quwaten munkashif ho jati hain. Mojooda scienci taraqqi isi zabita aur qaida par qaim hai. Science daano naay jaisay jaisay tafakur se kaam liya un ke oopar shye ke andar kaam karne wali takhribi aur tameeri quwaten aashkaar ho gayeen. Science daano ka khayaal hai ke kaayenaat mein jitni bhi ashya hain khuwa woh maya hon ya thos hon ya gas ki soorat mein hon sab ki sab atomo se bani hui hain aur khud atom ziyada tar' ' khalaa' ' par mushtamil hai. Baaz ashya mein tamam ke tamam atom aik jaisay hotay hain aisi ashya ko anasir kaha jata hai jin mein hydrogen, carbon, loha, sona, seesa, platinum aur uraniam jaisay qudrati anasir hain. Anasir ke ilawa murakabat mein mukhtalif anasir ke atom aik dosray mein jazb aur gandhay hue hain. Anasir ki bahami pewastagi se saalmaat bantay hain.

Tom:

Atom yonani zabaan ka lafz hai jis ke maienay' ' tom' ' na qabil taqseem shye, ke hain. Yonani zabaan mein' ' tom ( tom )' ' taqseem karne ko kehte hain. Aareyani zabanon mein' ' aa' ' nafi ka kalma hai. Atom ka naam damqaraat Nami aik science daan ka waza kardah hai.

Damqaraat ne yeh nazriya paish kiya tha ke duniya ki har shye nihayat chhootey chhootey na qabil taqseem zarron yani atomo se bani hai. Atom ka size aik inch ka dhai crore hissa hota hai yani soi ki noke par lakhoon atom rakhay ja satke hain. Halki ashya ke atom halkay aur bhaari ashya ke atom bhaari hotay hain Bashmole ensaan tamam jandaroon ki rooh bhi atomo se murakkab hai. Rooh ke atom baqi tamam ashya ke atomo se chhootey aur lateef hotay hain. Mout ke baarey mein damqaraat ka khayaal tha ke jab rooh ke tamam atom jism se nikal jatay hain to mout waqay ho jati hai. Is haalat mein jism mein rooh ka aik atom bhi baqi nahi rehta jo kharij shuda atomo ko wapas laa sakay. Is liye rooh nikal jan_e_ ke baad aadmi zindah nahi reh sakta.

Madah Aur Tawanai :

Tahaqeeq aur tajarbaat se yeh baat samnay aayi hai ke madah aur tawanai aik hi shye ke do roop hain kyunkay yeh tamam zarraat jo ke ab taq maloom kiye gaye hain tawanai ki soorat mein samnay aeye hain yani un bunyadi zarraat par tajarbaat se hi un ki taqseem aur toot phoot se aakhir-kaar tawanai hi haasil hoti hai.

Malecule atom ya bunyadi zarraat jo ab taq dekhe nahi ja sakay un ke baarey mein itni mufasil maloomat kin bunyadon par jama ki gayi hain ?

Science daan is ke jawab mein kehte hain ke tajarbaat ke nataij se haasil honay walay ta-assur ya khusoosi muzahira ki soorat mein yeh akhaz kya gaya hai ke atom aur is ke zarraat kya hain. Maslan TV screen par jo kuch dikhayi deta hai woh aliktran dhaar electron beam key bahao ki wajah se hota hai jab ke aliktran ya aliktran beam dikhayi nahi deti. Is terhan ke tajarbaat mein atom ko jab kisi bairooni qowat ya shua ke zair assar laya jata hai to atomi zarraat par is ki assar pazeeri ke nataij aik screen par dekhe jatay hain. Screen par nazar anay wala yeh response ke roshini dhabba ( dot ) ya timtimahat ki soorat mein hota hai. Is terhan zarraat ki khususiyaat maloom kar li jati hain.

Noor Ke Ghilaaf :

Ahsen-ul-khaalqeen Allah ke tafweez kardah ikhtiyarat ke haamil log... Kaa_inaat ki takhleeq mein noor ka taayun karte hain. Noor aur roshni ke flow ko kaa_inaat ki harkat qarar dete hain. Kaa_inaat mein barray se bara kurrah... Ya chhote se chhota zarra... ( atom )... Noor ke ghilaaf mein band hai. Aur har zarra aur anasir ki poori duniya... Miqdaaron par qaim hai. Mqdarin allag allag hain. Lekin har miqdaar doosri miqdaar ke sath aapas mein gandhi hui hai. Aik taraf mqdarin hum rishta hain aur doosri taraf allag allag bhi hain.

Allah taala naay quran Majeed mein irshad farmaya hai :

“yeh jo bohat si rang birangi cheezein is ne tumhare liye zameen main peda kar rakhi hain in main nishaani hai in ke liye jo gor o fikar se kaam lete hain ya’ni research karte hain.”

(Surah Nh’hl – Ayat : 13)

“Allah roshni hai aasmaan’on aur zameen ki.”

( surah Noor – Aayat : 35 )

Chhoti se chhoti aur bari se bari koi cheez aisi nahin hai Quran main jis ki wazahat na ho.”

(Surah Saba – Aayat : 3)

Allah Ta’lah ne yeh bhi farmaya hai:

“Ae pegambar Sal’lallaho Al’lehi Wa’Aalehi Wa’sal’lam kahe dijiye is kitaab ko is ne utaara hai jo zameen aur aasmaano’n ka jaanne wala hai.”

( surah Furqaan – Aayat : 6 )

Yani kainaat ka aik aik zarrah hatta keh is ka aik aik atom aur aik aik saalmah (Molecule) is ke Ilm main hai.

Moueen Mqdarin :

Allah taala farmatay hain :

'' pak aur buland martaba hai woh zaat jis ne miqdaaro’n ke sath takhleeq kya aur phir un takhleeqi farmolon se aagah kiya.' '

( surah aala. Aayat number 1 taa 3 )

Is ka mafhuum yeh hai ke Allah taala ne har shye ko Moueen miqdaaro’n ( atom ) se banaya hai aur Moueen mqdarin darasal is shye ke zahir aur batin mein kaam karne wali salahiyaten hain jo aik qanoon aur discipline key tehat aik wahid hasti ki nigrani mein barqarar hain. Barray barray ajraam samawi mamooli aur nanhay se atom, atom ke androoni khoal ya ajzaa aliktran, protan aur nyotran is zaat wahid ki nazron ke samnay hain. Koi bhi zarra woh chhota ho ya bara is ke ihata qudrat se bahar nahi.

Quran pak mein irshad hai :

'' woh har posheeda cheez se waaqif hai. Is ke ilm se koi rati barabar cheez bahar nahi. Woh cheez asmano mein ho ya zameen mein aur un tamam choti barri cheezon ka aur un cheezon ki tamam aqsam ke farmole khuli kitaab mein mojood hain.' '

( surah Saba. Aayat : 1 ta 7)

Zarraat Ki Teen Kasmain :

Surah Saba ki is aayat mein teen qisam ke zarraat ka bayan huahai :

1) rati barabar zarra

2) is se chhota

3) nisbatan is se chhota

Takhleeq mein teen qisam ke zarraat paye jatay hain. Aik atom dosray atom ke androoni ajzaa aur soyam atom ke murakabat.

1 )' ' mishqaal zarra' ' yani woh rati barabar cheez hai jis mein wazan paaya jata ho. Sab jantay hain ke rati chhootey se wazan ka tashakhus hai. Zarra barabar cheez ka matlab yeh huajis mein koi wazan ho aur Moueen miqdaar ya mqdarin hon. Atom chunkay aik aisi ikai hai jis ke andar aliktran, protan, nyotran mojood hain. Is liye is mein miqdaar aur wazan dono hain.

2 ) is se chhota yani atom se nisbatan chhota aliktran, protan aur nyotran waghera aur atomo ke markazon se kharij honay wali ilfa, beta aur gamma shu’ayen.

3 ) aur is se bara ( atom se bara ) yani qayamat taq daryaft honay walay har atom ke zarraat aur ajzaa khuwa woh kitney hi chhootey hon aur kitney hi barray hon.

Roshni Ka Jaal :

Quran mein tafakar karne se ensaan ki nazar mein itni wusat peda ho jati hai ke atom ki ikai mein roshni ke jaal ko dekh layte hai. Aik sufi yeh jaan laita hai ke atom ka, atom ke androoni ajzaa aur arz o Samah ka khaaliq aik hai aur poori kaayenaat is ki malkiat hai. Is ne is kainati system ko aik zabita ke sath takhleeq kya hai aur har cheez ko Moueen miqdaaro’n ke sath wujood bakhsha hai.

Miqdaaro’n ka yeh ilm woh log seekh letay hain jo Allah taala ke irshad ke mutabiq :

'' aur woh jin logon ne mere liye yani meri takhleeq ko jan-nay ke liye jad-o-jehad aur koshish ki mein inhen apne rastay dekhata hon.' '

( surah ankboot. Aayat : 69)

Quran mein lohay ( dhaat ) ka tazkara kya gaya hai.

'' aur hum nay nazil kya loha ( is mein doosri dhatain bhi shaamil hain jaisay urinium waghera ) aur is mein hum nay insanon ke liye beshumar taaqat aur faiday rakh diye hain.' '

( surah Hadid. Aayat : 25 )

Mugeebaat Akwaan :

Murshid ki nigrani mein tasawuf ke asbaq ki takmeel karne wala fard jab un miqdaaron se waaqif ho jata hai jo ashya ki takhleeq mein kaam kar rahi hain to woh miqdaaron ko kam o besh kar ke shye mein mahiat qalb kar sakta hai. Miqdaaron ka ilm is taraf ishara karta hai ke dhaat seesa ( lead ) mein aisi mqdarin mojood hain jo atom ki qowat par ghalib aa sakti hain.

Lehron Ka Jaal :

Kaayenaat chaar nhron ya chaar twanayyon se fid ho rahi hai.

1. Neher Tasweed

2. Neher Tajreed

3. Neher Tash’heed

4. Neher Tazheer

Urinium aur lead dono dhatain tasweedi lehron se fid hoti hain. Lead ke oopar aisi lehron ka ghilaaf bana huahai ke agar usay talaash kar liya jaye to duniya atom ki halakat khaizi se mehfooz reh sakti hai.

Allah taala ka irshad hai :

'' zameen aur aasman aur is ke andar jo kuch bhi hai. Sab ka sab insanon ke liye maskhar kar diya gaya hai.' '

( surah Jaasiya - aayat : 13 )

Is ka mafhuum yeh hai ke ensaan zameen o aasman mein mojood kisi bhi shye ke andar jab tafakar kere ga to is shye ke andar kaam karne wali miqdaron ka ilm usay haasil ho jaye ga. Mukhtasir yeh ke atom miqdaron ka aik murakkab hai aur yeh mqdarin madiyat ki ikai hain. Madiyat ki har ikai noor ke ghilaaf mein band hai. Noor ke oopar roshni ka ghilaaf hai. Roshni ki raftaar aik second mein aik laakh cheyasi hazaar do so bayasi mil batayi jati hai. Roshni ki raftaar se hazaron gina noorani lehron ki raftaar hai. Noor aur roshni murakkab aur mufrad do lehron ka aik jaal hai jis ke oopar chhootay se chhota aur barray se bara zarra bana huahai. Sufi jab roshni ki satah se nikal kar noor mein daakhil ho jata hai to chhootay se chhootay zarra mein na qabil bayan taaqat ( energy ) is ke oopar munkashif ho jati hai.

 Mojooda scienci taraqqi mein jo awamil kaam kar rahay hain un mein infiradi soch aur maadi mafaad ka amal dakhal hai. Is liye yeh saari taraqqi noo insani ke liye pareshan aur be sukooni ka paish khaima ban gayi hai. Agar yahi taraqqi aur ijaad peghambrana tarz fikar ke mutabiq ho jaye to science noo insani ke liye sukoon o aashtee ka gehwaara ban jaye gi. Fi al-waqt sorat e haal yeh hai ke taraqqi ka zandaanon insani nasal ko aatish fishan ke kinare le aaya hai. Agar is ka misbet tadaruk nah kya gaya to yeh duniya kisi bhi waqt bhak se urr jaye gi. Jo cheez wujood mein aa jati hai is ka istemaal zaroor hota hai.

Sufi Aur Scientist :

 Mojooda science daan aur sufi science daan mein yeh farq hai ke scientist ke paish e nazar pehlay apna mafaad hota hai aur sufi ka ilm makhlooq ke liye waqf hota hai.

Kainati nizaam ko samajhney ki salahiyat ko tasawuf mein Mugeebat akwaan kehte hain. Mugeebat akwaan ke haamil sufi khawateen o hazraat ke andar itni wusat peda ho jati hai ke woh hazaron saal pehlay ke guzray hue halaat o waqeat aur hazaron saal baad anay walay halaat o waqeat ko dekh letay hain aur is ki tafseelaat se bakhabar ho jatay hain.