Graph

Kainat mein jitni bhi maujoodaat hein khuwa woh mayari hon ya gher mayari hon un mein ek rukh thos hota he aur is ke saath hi ek gher maadi rukh pyost hota he. Yeh rukh bhi bilkul isi tarah he, jis tarah gosht post ka aadmi he. Roshiniyon ka yeh aadmi gher mayari he aur thos aadmi mayari he. Jis tarah mayari rukh ke do rukh hein yani thos jism aur doosra roshiniyon ka jism, isi tarah gher mayari jism ke bhi do rukh hein. Ek rukh roshiniyon se bana hua jism aur doosra rukh noor ka bana hua jism. Kainat mein jo bhi shey maujood he, is ke do rukh hotay hein. Yeh dono rukh mil kar hi darasal mahiat ya feal bantay hein. Un dono rukhon ke miley bagher koi qalib mukammal nahi hota.

Takhleeqi formule ke tehat kainat mein koi bhi cheez woh gher mayari ho ya mayari ho, bagher shakal o soorat ke nahi hoti. Yeh alag baat he ke, is shakal o soorat ya is wajood ko jismani aankh nah dekh saki lekin rooh ki aankh is wajood ko isi tarah dekhti he jis tarah jismani aankh kisi maadi qalb ko dekhti aur mehsoos karti he. Mayari aur gher mayari wajood ke zism mein yeh kanoon zehan nasheen rehna chahiye ke jis tarah mayari jism mein khadd-o-khaal hotay hein, isi tarah gher mayari jism mein bhi khadd-o-khaal hotay hein. Kisi cheez ki maujoodgi pehlay ek heavily ki shakal mein maujood he aur is ke baad jismani khado khaal mein apna mazahir karti he. Jab taq shakal o soorat heavily ke andar maujood he, is waqt taq woh aakhri lehar he ya gher mayari wajood he; aur jab gher mayari wajood maadi jism mein apna muzahira karta he toh is mein harkat dohri ho jati he aur woh do lehron se murakkab ho jaatha he. Jab taq koi rukh ek simt se doosri simt mein aakhri harkat mein jari rehta he aur is aakhri lehar mein khado khaal he, toh is harkat se takhleeq honay wali makhlooq ka naam, ‘jinaat ki duniya’ he aur jab harkat do lehron par safar karti he aur is mein naqsh o nigaar bantay hein, is takhleeq ka naam ‘no aadam’ he. Yani aakhri lehar jinaat ki duniya he aur murakkab ya dohri lehar insaan ki duniya he.

Insaan aur insaan ki duniya, jinaat aur jinaat ki duniya aur sara kainati dhancha aur sara mawarai nizaam, lehron ke tane banay par kayam he. Is ki maadi misaal hum qaleen se de sakthe hein. Qaleen ke oopar sher bana hua he. Sher ke tamam aaza qaleen par is tarah banay hue hein ke, qaleen ko dekh kar aadmi tane banay se banay hue naqsh o nigaar ko sher ke ilawa aur koi naam nahi de sakta. Kainati nizaam bhi isi formule par kayam he. 

 Nasma, mufrad ho ya murakkab, maadi aankh se nazar nahi aata.

Nasma, mufrad se takhleeq honay wala wajood bhi maadi aankh nahi dekh sakti.

Nasma, murakkab se takhleeq honay wala maadi wajood jismani aankh dekh leti he.

Aakhri harkat, nasma mufrad kehlati he. 

Dohri harkat, nasma murakkab kehlati he.

Harkat aakhri ho ya dohri, kisi source of information se wabsta hoti he.

Maadi wajood mein muzahira karne ke liye harkat pehlay aakhri hoti he phir dohri ho jati he. Dohri harkat khadd-o-khaal ka roop dhaar kar madiyat mein zahir ho jati he.

Insaan ke andar ya insani takhleeq mein is tarah lehrein kaam kar rahi hein jis tarah kapday mein do taar hotay hein. Ek taar seedha (tole) hota he aur doosra taar (arz) mein hota he.

Har taar ko doosra taar choota hua dono taron ko kanoon ki shakal mein yak jaan kar deta he. Dono dhaagay ek saath doosray dhagon ke saath is tarah paivist hein ke un mein koi faasla nazar nahi aata lekin saath saath alag bhi hein. Doosri soorat yeh he ke tane aur banay ke tarmaal kar ek murabba ki shakal mein khanaay banatay hein, jis ko urf aam mein graph kaha jaatha he. Is ka matlab yeh hua ke insaan ki duniya tole o arz mein roshiniyon ke taron ya, roshiniyon ki lehron se bani hui he aur zindagi ki tamam harkaat o saknaat aur hesiyat inhi taron ke oopar kayam hein. Doosri baat bohat ziyada fikr talab yeh he ke, un taron ki ya un lehron ki tawalat yani taweel hona seedha hona jis tarah moueen he, isi tarah har taar ki sifaat bhi moueen aur makhsoos hein aur har makhsoos sift kisi nah kisi saakht ko aur kisi nah kisi naqsh o nigaar ko zahir karti he. Maslan, jab hum graph mein insani chehray ke khutoot banatay hein toh hum yeh dekhte hein ke tolani lehron aur arzi lehron par jaisay jaisay pencil chalti he ya graph mein banay hue khanaay jis tarah pencil ke nishaan se ktte hein isi munasbat se naqsh o nigaar bantay rehtay hein.

Graph ke andar jitni lehrein maujood hein, woh arzi hon ya tolani naqsh o nigaar ki soorat mein har lehar apna ek mutayyan aur makhsoos amal rakhti he. Ali haza al-qayas kainat mein jitni cheez maujood hein, jitne rang o roop hein, jitni salahiyaten hein, jitni noain hein, aur har nou ke jitne afraad hein, har ek ke liye ek makhsoos tole harkat mutayyan he. Inhi harkaat ki makhsoos ameezash kisi nou ke fard ki shakal o soorat mein zahir hoti he. Agar lehrein murakkab hein, yani lehrein tane banay ki shakal mein mutharrak hein toh, un murakkab lehron ke graph ke oopar naqsh o nigaar insaan aur insaan ki duniya he.

Mufrad lehron ke oopar agar tasweer kashi ki jaye ya koi tasweer bani hui he toh is par naqsh o nigaar se bani hui duniya jinaat aur farishton ki duniya he. Aakhri kitaab Quran mein he,

“Hum ne har cheez ko do do qisam ka banaya taake un masnoaat se Khaaliq e kainat ki raboobiyat ko aur Khaaliq e kainat ki kalikeet ko samajh saku.”

Harkat mehez ek hiss he aur is ke bhi do rukh hein. Ek rukh kharji simt mein kaam karta he aur doosra rukh dakhli simt mein safar karta he. Yun samjhiye ke roshni ke tane banay se bani hui ek chadar he, is ke oopar naqsh o nigaar ke saath ek tasweer bani hui he. Is tasweer ke do rukh hein. Ek rukh khud tasweer he aur doosra rukh woh bisaat he jis par tasweer bani hui he. Ek rukh ka apna zaati ehsas he ke mein hoon; aur doosra is bisaat ka ehsas he jis par tasweer bani hui he. Yeh hiss ke do rukh hue, ek yeh ke aadmi mehsoos kar raha he ke mein maujood hoon, doosra yeh ke aadmi yeh bhi jaanta he ke meri koi asal he.  Zamaniyaat aur makaniyaat ka raaz jan-nay ke liye hamein bajaye is ke, ke hum neeche se oopar safar karein ya nazooli harkaat o saknaat se saodi harkaat o saknaat mein daakhil hon, yeh ziyada aasan he ke saodi harkaat o saknaat se nazooli harkaat o saknaat ko samjha jaye.

Nazriya rang o noor ke mutabiq andar ki aankh dekhti he ke aalam e arwah mein kainat ki maujoodgi is tarah he ke, wahan nah ehsas ki darja bandi he, nah nigah he, aur nah aapas mein taaruf ka koi zariya he. Kainat ko khud aagahi ke liye Khaaliq e kainat ne pehlay samaat phir basarat aur phir qowat goyai ki hiss muntaqil kar di.

Is kanoon ki roshni mein kainat ki takhleeq ki equation bani ke kainat ki har cheez do rukhon se murakkab he. Yeh dono rukh bazahir ek doosray se mutazaad nazar atay hein, lekin dono ek doosray se mut-tasil hein.

Afraad kainat ko jab taq abaad (dimension) muntaqil nahi hue they is waqt taq zaman o makaan nahi they. Aalam e arwah mein sirf shey ka wajood he. Is ke andar harkat nahi he. Jab kainat mein dimension bangaye ya samaat aur basarat ke nuqoosh muntaqil ho gaye toh kainat mein harkat pedha ho gayi. Harkat hi se zaman o makaan wajood mein atay hein.

Baatini ulama kehte hein ke kainat ka pehla shoba is tarah wajood mein aaya ke kainat ki maujoodgi mein wasail ka kahin dhakal nahi he. Doosra shoba yeh he ke aalam e maujoodaat mein shakal o soorat, harkat o sukoon ki tarzain numaya huien aur zindagi marhala waar shuru hui.

Insaan kainat mein wahid fard he jo ba-hasiat naib ke Allah ki banai hui kainat ko aur kainat mein maujood intizami umoor ko apne ikhtiyarat se chalata he. Allah ne insaan ko kainat ki hakmiyat ataa kar di he. Hakmiyat ka wasf hi darasal niabat, khilafat ke takaze pooray karna he. Jis tarah duniyawi administration mein be shumaar log apne apne shobo ko chalaathe hein, isi tarah kainat mein bhi mukhtalif shobo ke sarbarah hotay hein unki sarbarahi mein yeh kainati shobay mutharrak aur fa-aal hein.

Ulmaye batin apne mushadati tajzia ki bana par batatay hein ke kainat musalsal takhleeq pazeer he. Har aan har lamha naye naye sayyaray bantay hein aur puranay sayyaray toot kar bikhar jaathay hein. Jab Khaaliq e kainat koi nayi takhleeq karna chahta he toh apne naibeen se kehta he, “Mein chahta hoon ke is qisam ki makhlooq aur is qisam ke sayyaray bana diye jayen.”

Naibeen un maujoodaat ki zindagi ke asbaab aur wasail, shakal o soorat, harkat o sukoon ki tarzain mutayyan karke Khaaliq e kainat ke huzoor paish kar dete hein. Un tajaweez ko qubool kar liya jaatha he. Jab nayi takhleeq wajood mein aajati he toh intizami umoor chalanay walay doosray be shumaar afraad is nizaam par amal daraamad karte hein. Is pooray nizaam aur is nizaam mein mutaliqa tamam shobo ko kainati administration kaha jaatha he.