Azeem Roohani Science Daan

Azeem roohani science daan Qalandar Baba Aulia batate hein ke fikr insani ki teen tarzain hein. Fikr insani ki pehli tarz yeh he ke, woh no-insani ki hesiyat se infiradi tor par insaan ke andar pedha honay walay taqazoon ko sahih tor par istemaal karta he. Jab no-insani ka koi fard sahih tarzon mein taqazoon ko istemaal karta he toh is ki har tarz no-insani ke liye ikhlaas ka jazba hoti he. Jab kisi fard ke andar no-insani ke liye khuloos ka jazba karfarma hota he, toh woh aisay maqam taq pohonch jaatha he, jahan is ki fikr infiradi taqazoon se hatt kar pooray noi taqazoon ko samajhne aur mehsoos karne lagti he. No-insani ka fard infiradi hesiyat se nikal kar ijtimai hesiyat mein daakhil ho jaatha he. Is ki soch aur is ke andar pedha honay walay takazey sirf apni zaat taq mehdood nahi rehtay. Soch aur pooray takazey poori no ko muheet ho jaathay hein. Infiradi soch noi soch ban jati he. Jab kisi fard ke andar no-insani ke majmoi taqazoon ko samajhne aur mehsoos karne ki salahiyat bedar ho jati he toh fikr aisi vusaton mein daakhil ho jati he jahan noi taqazoon se guzar kar kainat ke majmoi takazey is par munkashif ho jaathay hein.

Teen Tarzain:

Pehli fikr: Infiradi soch ya, infiradi tarz e fikr

Doosri fikr: Noi soch ya, noi tarz e fikr

Teesri fikr: Kainati soch ya, kainati tarz e fikr

No-insani ka ek fard jis par infiradiat muheet he jab noi taqazoon ke liye apne infiradi taqazoon ko maghloob kar deta he toh is ke oopar kainat ke ramooz aur kainat ke majmoi takazey munkashif ho jaathay hein.

Woh kainati taqazoon se waaqif ho jaatha he. Jab koi fard un teeno tarzon se guzar jaatha he toh insani fikr, mawrah fikr ban jati he aur yeh mawrah fikar, mawrah kainat ki haqeeqat se aagah kar deti he. Pehli tarz e fikr se guzar kar doosri tarz mein daakhil hona noi tarz e fikr ban jati he aur jab insaan noi tarz e fikr se guzar kar kainati tarz mein daakhil hota he toh kainati fikr ban jati he.

Misaal:

Hamaray samnay gulaab he. Is lamhe gulaab ke ilawa koi aur cheez nahi he. Zehan mein gulaab hona aur nah hona he. Jab hum gulaab ka tazkara karte hein toh, samnay mehez gulaab ki hasti ka asbat he. Hamari fikr ka markaz gulaab ke ilawa doosri shey nahi hoti. Gulaab ki hasti ka tazkara karte waqt, gulaab ko asbat mein bayan karte hein. Is khaas lamhe ko, saari kainat ko, ek unit shumaar karte hein. Yeh unit woh he jis ka naam gulaab he. Jab taq is unit ka tazkara nah kar dein jo lamha gulaab ka lamha he, is waqt taq doosray unit se rabta kayam nahi kar sakthe. Fikr e insani mein jo kuch he, aur woh lamha waar he. Yeh alag baat he ke, lamha kitna he aur lamhe ka waqfa kitna he. Lamha ka waqfa karoron ya is se bhi kam ho saktha he. Lekin zehan ek waqt mein ek lamha mein kisi ek cheez ka idraak kar saktha he. Aitraaz ho saktha he ke, ek lamhe mein bohat saari cheez dekh rahe hein aur mehsoos kar rahe hein. Lamhe ko alag alag tasawwur nahi kar sakthe. Lamha itna kam he aur lamhe ki kasar itni kam tareen he ke, hum usay lamha bhi nahi keh sakthe balkay karoron hissa qarar dete hein. Nazriya rang o noor yeh he ke, ek waqt mein kisi shey ke liye ek lamha zehan ke liye markaz banta he. Lekin bohat ziyada honay se kam tareen kasar ko alag nahi kar sakthe. Is khaas fard ke ilawa kainat ke afraad jab taq sakit nah ho jayen hum ek fard ka ehsas nahi kar sakthe. Bazahir hum agay, peeche, oopar, neeche dekhte hein. Agay, peeche dekhna is waqt taq mumkin nahi he, jab taq hamara zehan is simt mein markooz nah ho jaye.

Hum che simton mein safar karte hein, ya che simtao se waqfiyat rakhtay hein. Oopar, neeche, daayen, baayen, agay, peeche. Roohani nuqte nazar se che simtein mehez qiyaas ki pedhawar hein. Fil haqeeqat simt wohi he jis simt mein hamaray zehni takazey safar kar rahe hein. Samjha yeh jaatha he ke, zamana guzarta rehta he halaanke aisa nahi he, balkay zamana record hota he. Aaj jo fard tees saal ka he woh bachpan se tees saal taq safar karta raha he. Zindagi ke record honay ko hi Quran pak mein kitaab al markoum kaha gaya he. Yahi kitaab al markoum ya record zamana, ilm al asma  he. Allah taala aadam ko ilm al asma sikhaya. Jo kuch Allah ne sikhaya woh record ho gaya. Wohi record aadam se le kar aadam ki nasal ko muntaqil ho raha he.

Kainat ek nuqta he jisay apne zehan mein farz karna padta he. Yahi kainat ki maujoodgi ka raaz he. Rayazi daano ki istilaah mein nuqta nah lambai rakhta he, nah chorai rakhta he aur nah geherai rakhta he. Woh sirf shaoor ki takhleeq he. Yahi nuqta shaoor se musafirat kar ke, idraak balhawaz bantaa he. Is ke idraak balhawaz bannay ka tareeqa bohat saada he. Pehlay yeh samjhna bohat zaroori he ke, shaoor fi nafsa kya cheez he? Woh khud ko kayam rakhta he aur apni yaad dehani mein masroof rehta he. Shaoor jis record par kayam he is record ko dohrata rehta he. Aaj jo bachcha pedha hota he jab budhapay mein daakhil hota he toh, darasal yeh shaoor ke record ka dohrana he. Agar shaoor apne record ko nah dohraye aur shaoori yaad dehani mein masroof nah rahe toh bachcha jawani mein daakhil nahi ho sakta. Jawani darasal bachpan se jawani taq shaoori record ki yaad dehani he.

Bachpan mein jab hosh o hawaas ka daur shuru hota he toh, bachcha chaand, sooraj se waaqif hota he. Bachche ko shaoori tor par yeh bataya jaatha he ke, yeh qalam he, yeh kitaab he. Yeh shaoori record ho gaya. Yahi record woh budapay se mout taq istemaal karta rehta he. Aisa kabhi nahi hota ke bachcha kisi kitaab ko darakth kahe ya darakth ko kitaab ka naam de. Jo kuch shaoor mein record ho gaya wohi shaoor he. Shaoor apne record ko yaryakad mein maujood nuqoosh ko ya record mein maujood tasweeron ko mukhtalif tareeqon mein istemaal karta he. Tareeqay bohat se hein.

Un mein ek tareeqa jo tamam nauon mein mushtarik he, nigah he. Shaoor apne record ko nigah ke zariye dekhta, istemaal karta aur dohrata he. Nigah hamaray andar kaam karti he. Woh do markazon ko dekhti he. Nigah ki ek markaziyat mein dekhna shaoor aur doosri markaziyat mein dekhna gheb he. Nigah ka dekhna shaoor mein ho ya gheb mein ho, nigah ka dekhna infiradi ho, nigah ka dekhna ijtimai ho, dar haqeeqat dono markazon mein ek nigah kaam kar rahi he. Mushahida he ke, agar hamari aankhon ke samnay badam ka ek darakth ho toh, hum yeh kehte hein ke yeh badam ka darakth he. Phir hum no-insani ke doosray fard se puchthe hein toh woh bhi yahi kehta he ke yeh badam ka darakth he. Ek aadmi ke ilawa hum hazaron afraad se yahi sawal karte hein toh har aadmi yahi kehta he ke yeh badam ka darakth he. Yeh baat is ki shahid he ke dekhnay wali nigah ek he. Agar nigahein do hotin toh har nigah ka zavia mukhtalif hota. Jab hum do kehte hein toh darasal ek se do hona mukhtalif he. Ek nigah kuch dekhti aur doosri nigah kuch aur dekhti is liye laziman yeh tasleem karna padega ke shaoor ki ek satah ijtimai he jis mein kainat mushtarik he.