Anfos o Afaq

Mojooda Ilmi daur mein yeh sawal barri ehamiyat ikhtiyar kar gaya hey ke aadmi kya hey? aur is ki salahiyaton ki had kahan taq hey? Takhleeqi farmolon ka ilm batata hey ke Adam zaad ke hazaron roop hein, bzahir woh khaak ka putla hey, Mechanici harkaat par mabni gosht post, khoon aur hadion ka aik paiker hey. Is ke andar aik poori keemiyai duniya abad hey. Ittllaat o paighamaat par aadmi ki zindagi rawan dawaan hey. Aadmi khayaal o tasawwur ke ilawa kuch nahi hey. Is ki har harkat khayaal aur tasawwur ke tabay hey. Dunyae insaaniyat ke tamam karname khayaal aur tasawwur aur takhayyul ki ghair marayee taaqat ke gird ghoom rahay hein. Adam zaad khayaal ke andar mukhtalif maani pehna kar nai nai jalva samaniyan zahoor mein le aata hey.

Aadmi ke shaoor neh aik bacha ki terhan nashonuma payi hey. Jab bacha is duniya mein ankhen kholta hey toh dunyawi aitbaar se is ki shaori istetat na qabil e zikar hoti hey. Phir woh Sigher sani aur tafooliat ka zamana guzaar kar larakpan mein daakhil ho jata hey. Is ki dimaghi salahiyat pehlay ki nisbat ziyada hoti hey. Tabayee aitbaar se jab woh jawan hota hey toh is ki zehni aur jismani salahiyaten urooj par hoti hein. Isi terhan nau e Adam ka shaoor bhi aahista aahista taraqqi kar ke mojooda duniya taq pouncha hey. Duniya mein jitni bhi taraqqi ho chuki hey is ke paish e nazar yeh nahi kaha ja sakta ke yeh daur ilm o fun aur taskheer kaayenaat ke shabab ka daur hey. Insani zehan mein aik la-mutnahi wusat hey jo har lamha usay agay bherne par majaboor kar rahi hey. Takhleeq o taskheer ka aik azeemu shan zakheera abhi makhfi hey. Salahiyaton ka aik hissa mansa e shahood par aa chuka hey. Lekin insani anaa ki in ginat salahiyaten aur sifaat aisi hein jo abhi Mazhar e khafi se Mazhar e jali mein anay ke liye be qarar hein.

Tamam tajarbaat, mushahdat aur mehsosaat ka maakhuz zehan hey. Jitni eejadat ensaan se sadir hoti hein in ko bhi zehan ki karfrmayi se allag nahi kiya ja sakta. Jab ensaan ghhor o fikr karta hey toh zehan mein wusat peda hoti hey aur kisi kuliye ya kisi naye ilm ka inkishaaf ho jata hey.

Insani zehan hazaron saal pehlay bhi aik moamma tha aur aaj ke scienci daur mein bhi aik moamma hey. Aaj hamaray paas pehlay se kahin ziyada Ilmi aur tajribati zaraye mojood hein jin ki madad se nai nai wazahaten danishwaron ke samnay aa rahi hein.

Aik parat ki udhair bun ki jati hey toh doosra parat samnay aa jata hey. Dosray parat ko achi terhan nahi dekh paate ke aik naya zone khil jata hey. Science daano aur ilm anfs ke mahireen ka andaza hey ke ensaan abhi taq apni salahiyaton ka paanch se das feesad bhi istemaal karne par Qadir nahi ho saka. Baqi quwaten is ke andar khowabida hein. Goya nau e ensaan neh ab taq jo taraqqi ki hey woh sirf paanch se das feesad salahiyaton ke istemaal ka Samrah hey.

En marozat se yeh baat wazeh ho jati hey ke mojooda daur ki Ilmi kamiyabiyan jin mein ilm e tib, ilm e hewanat o nabataat, jinyat, tabeeyat, chemiya, barqiyat, tagayuraat, psycology, paraphsycology aur deegar aloom o fanoon shaamil hein, yeh sab insani salahiyaton ke aks hein. Lekin jab hum in Ilmi o fani kamyabion ko dekhte hein toh yeh baat hamaray zehan mein bohat kam aati hey ke yeh hamari zehni quwatoon ke Mazahir hein jo qudrat neh hamaray andar mehfooz kar rakhi hein.

Nafs o dimagh se mutaliq roz Afzun inkishafaat se yeh baat wazeh ho rahi hey ke ensaan ka wujood do hisson mein munqasim hey. Aik hissa is ki kharji duniya hey aur doosra hissa is ke daakhil mein waqay honay wali therikaat hein. Insani nafs ke yeh dono hissay aik dosray se gehra rishta rakhtay hein. Har daur mein yeh baat kisi nah kisi soorat mein samnay aati rahi hey ke ensaan sirf jismani harkaat aur kharji kaifiyat ka naam nahi hey. Ensaan ke andar aik daira maadi therikaat se azad hey aur isi dairay se tamam khayalat o afkaar maadi dairay ko mlitay hein. Yeh daira asal ensaan hey aur usay urf aam mein “Rooh” kaha gaya hey. Ahal rohaniyat neh is baat ki taraf tavajja dilae hey ke agar aadmi apne qalb, apne mann ke andar safar kere toh is ke oopar rooh ki quwatoon ka inkishaaf ho jata hey.

Tamam aasmani sahayef neh ensaan ki ghair mamooli sifaat ka tazkara kya hey. Kutub samawi ke mutabiq ensaan bzahir gosht post se murakkab hey. Lekin is ke andar aisi energy, ya aisa johar kaam kar raha hey jo khaaliq ki sifaat ka aks hey. Is johar ko rooh ka naam diya gaya hey aur isi rooh ke zariye ensaan ko kainati aloom haasil hein.

Aasmani kitabon neh ensaan ki tamam hsyat aur waardaat ko do hisson mein taqseem kya hey aur inhen Afaq o anfs kaha hey. Afaq in maadi muzhahirat ka naam hey jo kharij mein nazar atay hein jab ke anfs in khadd-o-khaal ka majmoa hey jo kaayenaat ki dakhli zindagi hey. Anfs ke baray mein insani ilm abhi takmeel o taraqqi ke ibtidayi marahil mein hey. Chand so saal pehlay aloom tabee ke inkishafaat o tajarbaat sehar o tilsam ki hesiyat rakhtay they aur in par be yakeeni aur purasrariat ke parday parre hue they lekin aaj hum in aloom se haqeeqat Sabta ki terhan roshnaas hein. Fi zamana yahi haal rooh ya anfs ke aloom o haqayiq ka hey.

Ensaan ke andar paanch hawaas Basarat, samaat, guftaar, Shamah aur lams kaam karte hein. In mein se har hiss ki aik tareef aur aik daira amal hey. Koi hiss aik had se bahar amal nahi kar sakti. Maslan hum aankhon se chand mil ziyada daur nahi dekh saktey, kaanon se aik khaas tole mouj se kam ya ziyada ki aawazian nahi sun saktey. Kisi cheez ke qareeb jaye baghair usay chhoo nahi saktey.

Ensaan ke yeh paanchon hawaas maadi rukh mein mehdood hein lekin roohani dairay mein laa-mehdood hein. Hawa seen ka roohani daira aam tor par makhfi rehta hey. Is daira mein Basarat, faaslay ki pabandi se azad ho jati hey. Kaan har tole mouj ki aawazian sun saktey hein. Qowat bayan alfaaz ki mohtaaj nahi rehti. Ensaan guftagu kiye baghair kisi ke khayalat jaan sakta hey aur apne khayalat is taq pouncha sakta hey.

Insani salahiyaton ka asal rukh is waqt harkat mein aata hey jab roohani hawaas mutharrak ho jatay hein. Yeh hawaas idraak o mushahdat ke darwazay kholtey hein jo aam tor se band rehtay hein. In hi hawaas se ensaan asmano aur kehkashani nizamon mein daakhil hota hey. Ghaibi makhloqaat aur firshton se is ki mulaqaat hoti hey.

Roohani hawaas ko beedar karne ka mo-asar tareeqa muraqba hey. Muraqba aik mashq hey, aik tarz fikr hey aur aik aisi zehni kefiyat ka naam hey jo khowabida hawaas ko beedar aur mutharrak kar deti hey. Muraqba ke zariye un quwatoon ko taskheer kya jata hey jo maadi hawaas se Mawrah hein. Muraqba se marwai salahiyaten roshan ho jati hein muraqba har zamane mein kisi nah kisi shakal mein raaij raha hey.
Rohani, nafsiati aur tibbi hesiyat se muraqba ke be shumaar fawaid hein. Muraqba zehni inteshaar ko khatam kar ke yaksoi bakhshta hey. Nafsiati uljhano aur pechidgion se mehfooz rakhta hey. Amraaz ko qareeb anay se rokta hey. Muraqba se ensaan ko sukoon aur itminan qalb ki doulat mil jati hey. Manfi rujhanaat aur jazbaat par control haasil ho jata hey. Ensaan is qabil ho jata hey ke zindagi ke mamlaat mein behtar karkardagi ka muzahira kar sakay.

Tamam mazahab ki ebadaat mein muraqba ka Ansar mojood hey. Aisi ibadat par zor diya gaya hey jis mein yaksoi, geherai aur irtkaz tavajja ho. Muraqba ke baray mein jo kuch ajmalan arz kya gaya hey anay walay safhaat mein hum is par tafseel se roshni dalain ge aur yeh bitayen ge ke muraqba kya hey. Aur muraqba ke zariye ensaan apni makhfi quwatoon ko kis terhan beedar kar sakta hey.