Insaan, Farishta Aur Jinaat

Nazriya rang o noor ke peirokaar hazraat aulia karaam kis tarah sochte hein aur un ki feham o firasat mein noor kis hadd taq kaam karta he is ke baray mein Hazrat Qalandar Baba Aulia farmatay hein,

Mere Nana Taaj Aldeen Nagpuri khusoosi masail hi mein nahi balkay aam halaat mein bhi apni guftagu ke andar aisay markazi nuqtay bayan kar jaathay they jo barah e raast kanoon qudrat ki gehrayion se hum rishta hein. Kabhi kabhi aisa maloom hota ke, unke zehan se tasalsul ke saath sun-ne walon ke zehan mein roshni ki lehrein muntaqil ho rahi hein aur aisa bhi hota ke, woh bilkul khamosh baitey hein aur hazreen mann o an har woh baat apne zehan mein samajte aur mehsoos karte hein jo Nana ke zehan mein hoti thi. Yeh baat bilkul aam thi ke, chand admiyon ke zehan mein koi baat aayi aur yakayak Nana ne is ka jawab de diya.

Maratha Raja, Raghu Rao unse gher mamooli aqeedat rakhta tha. Mahraja makhfi uloom se misbhi rakhta tha aur is ke andar faizan haasil karne ki salahiyat maujood thi. Ek martaba mahraja ne sawal kiya, “Baba sahib! Aisi makhlooq jo nazar nahi aati maslan farishta ya jinnat, khabar mutawatar ki hesiyat rakhti he. Jitni aasmani kitaaben hein un mein is qisam ki makhlooq ke tazkeray milte hein. Har mazhab mein bad roohon ke baray mein bhi kuch nah kuch kaha gaya he lekin aqli aur amli tojihat nah honay se, zee feham insanon ko sochna padta he. Woh yeh kehte hue ruktay hein ke, ‘hum samajh gaye.’ tajarbaat jo kuch zabaan zad hein, woh infiradi hein, ijtimai nahi. Aap is masla par kuch irshad farmaayen”

Jis waqt yeh sawal kiya gaya, Taaj Aldeen letey hue they. Unki nigah oopar thi. Farmane lagey, “Miyan Raghu Rao! Hum sab jab se pedha hue hein, sitaron ki majlis ko dekhte rehtay hein. Shayad hi koi raat aisi hogi jub hamari nigahein aasman ki taraf nah uthti hon. Baday mazay ki baat he, kehnay mein bhi yahi aata he ke, sitare hamaray samnay hein, sitaron ko hum dekh rahe hein, hum aasmani duniya se roshnaas hein, lekin hum kya dekh rahe hein aur mah wanjam ki kon si duniya se roshnaas hein? Is ki tashreeh hamaray bas ki baat nahi. Jo kuch kehte hein, qiyaas aarai se ziyada nahi hota. Phir bhi samajte yahi hein ke hum jantay hein. Ziyada hairatnak amar yeh he ke, jab hum daawa karte hein ke insaan kuch nah kuch jaanta he toh yeh qattan nahi sochte ke, is daawe ke andar haqeeqat he, ya nahi.”

Farmaya, “Jo kuch mein ne kaha usay samjho, phir batao ke insaan ka ilm kis hadd taq maflooj he?”

Insaan kuch nah jan-nay ke bawajood is ka yaqeen rakhta he ke, mein bohat kuch jaanta hoon. Yeh cheez door paray ki hein. Jo cheez har waqt insaan ke tajarbay mein hein, un par bhi nazar daaltay jao. Din tulu hota he. Din ka tulu hona kya shey he? Hamein nahi maloom tulu honay ka matlab kya he. Hum nahi jantay din raat kya hein. Is ke jawab mein itni baat keh di jati he ke, yeh din he. Is ke baad raat aati he. No-insani ka yahi tajurbah he.

Miyan Raghu Rao! Zara socho kya sanjeeda tabiyat insaan is jawab par mutmaen ho jaye ga? Din raat, farishtay nahi hein. Jinaat nahi hein. Phir bhi woh mazahir hein, jin se ek fard wahid bhi inkaar nahi kar sakta. Tum itna keh sakthe ho ke, din raat ko nigah dekhti he, is liye qabil yaqeen he. Lekin yeh samjhna bhi zaroori he ke, nigah ke saath fikr bhi kaam karti he. Agar nigah ke saath fikr kaam nah kare toh, zabaan nigah ke baray mein kuch nahi bata sakti. Darasal nigah aur fikr sare ke sare amal tafakkur he. Nigah mehez ek goonga heavily he. Fikr hi ke zariye tajarbaat amal mein atay hein. Tum nigah ko tamam hawaas par qiyaas karlo. Sab ke sab gungay, behray aur andhe hein. Tafakkur hi hawaas ko samaat aur basarat deta he. Samjha yeh jaatha he ke, hawaas tafakkur se alag koi cheez he halaanke tafakkur se alag unka koi wajood nahi he. Insaan mehez tafakkur he. Farishta mehez tafakkur he. Jin mehez tafakkur he. Ali haza al-qayas har zee hosh tafakkur he.

Farmaya ke, “Is guftagu mein ek aisa maqam aajaatha he jahan kainat ke kayi raaz munkashif ho jaathay hein. Ghor se suno! Hamaray tafakkur mein bohat si cheez ubharti rehti hein. Darasal woh bahar se aati hein. Insaan ke ilawa kainat mein jitne tafakkur hein, jin ka tazkara abhi kiya gaya he, farishtay aur jinaat; unse insaan ka tafakkur isi tarah mutasir hota rehta he jis tarah insaan khud apne tafakkur se mutasir hota he. Qudrat ka chalan yeh he ke, woh la-mutnahi tafakkur se tanhe tafakkur ko faizan pohanchati rehti he. Poori kainat mein agar qudrat ka yeh faizan jari nah ho toh, kainat ke afraad ka yeh darmiyani rishta kat jaye. Ek tafakkur ka doosray tafakkur ko mutasir karna bhi qudrat ke is tarz e amal ka ek jazo he. Insaan pa ba gil he. Jinaat pa ba gil hayoola hein, farishtay pa ba gil noor. Yeh tafakkur teen qisam ke hein aur teeno kainat hein. Agar yeh teeno marboot nah rahein aur ek tafakkur ki lehrein doosray tafakkur ko nah milein toh rabt toot jayega aur kainat munhadim ho jaye gi.

Saboot yeh he ke, hamara tafakkur heavily aur heavily qisam ke tamaam jismon se fikri tor par roshnaas he. Saath hi hamara tafakkur noor aur noor ki har qisam se bhi fikri tor par roshnaas he. Halaanke, hamaray apne tafakkur ke tajarbaat pa ba gil hein. Ab yeh baat wazeh ho gayi ke heavily aur noor ke tajarbaat ajnabi tafakkur se miley hein.

Aam zabaan mein tafakkur ko anaa ka naam diya jaatha he aur anaa ya tafakkur aisi kefiyat ka majmoa hota he jin ko majmoi tor par fard kehte hein. Is tarah ki takhleeq sitare bhi hein aur zarray bhi. Hamaray shaoor mein yeh baat ya toh bilkul nahi aati ya bohat kam aati he ke, tafakkur ke zariye sitaron, zarron aur tamam makhlooq se hamara tabadlah khyaal hota rehta he. Unki Anaa yani tafakkur ki lehrein hamein bohat kuch deti hein aur jism se bohat kuch lethe hein. Tamam kainat is qisam ke tabadlah khyaal ka ek khandan he. Makhlooq mein farishtay aur jinaat hamaray liye ziyada ahmiyat rakhtay hein. Tafakkur ke aitbaar se hamaray ziyada qareeb hein aur tabadlah khyaal ke lehaaz se hum se ziyada manoos hein.”

Nana Tajuddin R.A is waqt sitaron ki taraf dekh rahe they. Kehnay lagey, “Kehkashani nizamon aur hamaray darmain bada mustahkam rishta he. Pay dur pay jo khayalat hamaray zehan mein atay hein, woh doosray nizamon aur unki aabadiyon se hamein wusool hotay rehtay hein. Yeh khayalat roshni ke zariye hum taq pahunchte hein. Roshni ki choti badi shuayen khayalat ke lashumar tasweer khanaay le kar aati hein. Unhi tasweer kanoon ko hum apni zabaan mein tawaham, khyaal, tasawwur aur tafakkur waghera ka naam dete hein. Samjha yeh jaatha he ke, yeh hamari apni ikhthiyaraat hein. Lekin aisa nahi he, balkay tamaam makhlooq ki sochnay ki tarzain ek nuqta mushtarik rakhti hein. Wohi nuqta mushtarik tasweer kanoon ko jama karke un ka ilm deta he. Yeh ilm no aur fard ke shaoor par munhasir he. Shaoor jo usloob apni anaa ki iqdaar ke mutabiq kayam karta he tasweer khanaay is hi usloob ke sanche mein dhal jaathay hein.

Is mauqe par yeh bata dena zaroori he ke, teen nauon ke tarz amal mein ziyada ishtiraaq he. Un hi ka tazkara aasmani kitabon aur Quran pak mein insaan, farishta aur jinaat ke naam se kiya gaya he. Yeh nauon kainat ke andar saaray kehkashani nizamon mein payi jati hein. Qudrat ne kuch aisa nizaam kayam kiya he jis mein yeh teen nauon takhleeq ka rukan bangayi hein. Un hi ke zehan se takhleeq ki lehrein kharij ho kar kainat mein muntashir hoti hein aur jab yeh lehrein moueen masafat tey kar ke moueen nuqta par pahunchti hein toh kainati mazahir ki soorat ikhtiyar kar lethe hein.

Mein yeh keh chuka hoon ke tafakkur, anaa aur shakhs ek hi cheez he. Alfaaz ki wajah se un mein ma-ani ka farq nahi kar sakthe. Sawal yeh pedha hota he ke, aakhir yeh ana, tafakkur aur shakhs hein kya? Yeh woh hasti hein jo la suhmar kefiyat ki shaklon aur saraapaa se bani hein. Maslan, basarat, samaat, takalum, mohabbat, reham, eesaar, raftaar, parwaaz waghera. Un mein har ek kefiyat ek shakal aur saraapaa rakhti he. Qudrat ne aisay be hisaab saraapaa lekar ek jagah is tarah jama kar diye hein ke, alag alag parat honay ke bawajood ek jaan hogaye hein. Ek insaan ke hazaron jism hotay hein. Ala hazal kiyas jinaat aur farishton ki bhi yahi saakht he. Yeh teeno saakht is liye makhsoos hein ke un mein kefiyat ke parat doosray anwaa se ziyada hein. Kainat ki saakht mein ek parat bhi he, aur kaseer tadaad parat bhi hein. Taham har no ke afraad mein masawi parat hein.

Insaan la shumar sayyaron mein abad hein aur unki kasmain kitni hein is ka andaza qiyaas se bahar he. Yahi baat farishton aur jinaat ke baray mein keh sakthe hein. Insaan hon, jinaat hon ya farishtay, unke saraapaa ka har fard ek paindah kefiyat he. Kisi parat ki zindagi jali hoti he ya khafi. Jab parat ki harkat jali hoti he toh shaoor mein aajati he. Khafi hoti he toh lashaoor mein rehti he. Jali harkat ke nataij ko insaan ikhtira o ijaad kehta he lekin khafi harkat ke nataij shaoor mein nahi atay. Halaanke woh ziyada azeem al shan aur musalsal hotay hein. Yahan yeh raaz ghor talab he ke, saari kainat khafi harkat ke nateejay mein runuma honay walay mazahir se bhari padi he. Albatta yeh mazahir makhfi insani lashaoor ki pedhawar nahi hein. Insaan ka khafi kainat ke door daraaz goshon se musalsal rabt kayam nahi rakh saka. Is kamzoree ki wajah se, no insaan ke apne khasayel hein. Is ne apne tafakkur ko kis maqsad ke liye bapakel kiya he yeh baat ab taq no-insani ke shaoor se mawrah he. Kainat mein jo tafakkur kaam kar raha he, is ka taqaza koi aisi makhlooq poora nahi kar saki jo zamani, makani faaslon ki girift mein be dast o pa ho.

Is shakal mein aisi takhleeq ki zaroorat thi jo is ke khaali goshon ko mukammal karne ki taaqat rakhti ho. Chunancha kainat tafakkur se jinaat aur farishton ki takhleeq amal mein aayi taake khala pur ho jaye. Fil waqiya insani tafakkur se woh tamam mazahir runuma nahi ho sakay jinse kainat ki takmeel ho jati.

Kainat zamani makani faaslon ka naam he. Yeh faasle ana ki choti badi makhloot lehron se bantay hein. Un lehron ka chota bada hona hi tagayyur kehlata he. Darasal zaman aur makaan dono isi tagayyur ki soortein hein. Dukhan jiske baray mein duniya kam janti he, is makhloot ka nateeja aur mazahir ki asal he. Yahan dukhan se morad dhuwan nahi he. Dhuwan nazar aata he aur dukhan aisa dhuwan he jo nazar nahi aata. Insaan misbet dukhan ki aur jinaat manfi ki pedhawar hein. Raha farishta, un dono ke mukhlis se bana he. Alameen ke yeh teen ajzaye tarkeebi gheb o shahood ke baani hein. Unke bagher kainat ke gooshe imkani tamooj se khaali rehtay hein. Nateeje mein hamara shaoor aur lashaoor heyat se door, nabood mein gum ho jaatha he. Un teen nauon ke darmain ajeeb o ghareeb karishma barsar amal he. Misbet dukhan ki ek kefiyat ka naam mithaas he. Is kefiyat ki kaseer miqdaar insani khoon mein gardish karti rehti he. Dukhan ki manfi kefiyat namkeen he. Is kefiyat ki kaseer miqdaar jinaat mein payi jati he. Unhi dono kefiyaton se farishtay banay hein. Agar ek insaan mein misbet kefiyat kum ho jaye aur manfi bad jaye toh insaan mein jinaat ki tamam salahiyaten bedar ho jati hein aur woh jinaat ki tarah amal karne lagta he. Agar kisi jin mein misbet kefiyat bad jaye aur manfi kefiyat kum ho jaye toh is mein saqal wazan pedha ho jaatha he. Farishte par bhi yahi kanoon nafiz he. Agar misbet aur manfi kefiyat moueen satah se oopar ajayeen toh misbet ke zor par woh insani salahiyat pedha kar saktha he aur manfi ke zor par jinaat ki. Bilkul isi tarah agar insaan mein misbet aur manfi kefiyat moueen satah se kum ho jayen toh is se farishta ke aamaal sadir honay lagenge.

Tareeq e kaar bohat aasaan he. Mithaas aur namak ki moueen mikdarein, kum karke farishton ki tarah zamani o makani faaslon se waqti tor par azad ho sakthe hein. Mehez mithaas ki miqdaar kum kar ke, jinaat ki tarah zamani o makani faasle kum kar sakthe hein, lekin un tadbiron par amal pera honay ke liye kisi roohani insaan ki rahnumayi ashad zaroori he.

Kanoon:

Yeh kanoon bohat fikr se zehan nasheen karna chahiye ke jis kadar khayalat hamaray zehan mein daur karte rehtay hein, un mein bohat ziyada hamaray mamlaat se gher mutaliq hotay hein. Unka talluq qareeb aur door ki aisi makhlooq se hota he jo kainat mein kahin nah kahin maujood ho. Is makhlooq ke tasawurat lehron ke zariye hum taq pahunchte hein. Jab hum un tasawurat ka jorh apni zindagi se milana chahtay hein toh hazaron koshishon ke bawajood nakaam reh jaathay hein. Ana ki jin lehron ka bhi tazkara ho chuka he unke baray mein bhi chand baatein fikr talab hein. Science daan roshni ko ziyada se ziyada taiz raftaar qarar dete hein, lekin woh itni taiz raftaar nahi he ke, zamani o makani faaslon ko munqita kar de. Albata ana ki lehrein la tanahet mein back waqt har jagah maujood hein. Zamani makani faasle unki girift mein rehtay hein. Ba alfaz e deegar yun keh sakthe hein ke, un lehron ke liye zamani makani faasle maujood hi nahi hein. Roshni ki lehrein jin faaslon ko kum karti hein, ana ki lehrein unhi faaslon ko bajaye khud maujood nahi janteen.

Insanon ke darmain ibtidaye afrinash se baat karne ka tareeqa raaij he. Aawaz ki lehrein jin ke mainey moueen kar liye jaathay hein, sun-ne walon ko mutala karti hein. Yeh tareeqa is hi tabadlahe ki naqal he jo, ana ki lehron ke darmain hota he. Dekha gaya he ke goonga aadmi apne honton ki khafeef junbish se sab kuch keh deta he aur samajh ke ahal sab kuch samajh jaathay hein. Yeh tareeqa bhi pehlay tareeqa ka aks he. Janwar aawaz ke bagher ek doosray ko apne haal se mutala kar dete hein. Yahan bhi ana ki lehrein kaam karti hein. Darakth aapas mein guftagu karte hein. Yeh guftagu sirf aamnay samnay ke darakthon mein hi nahi hoti, balkay door daraaz aisay darakthon mein bhi hoti he jo hazaron mile ke faasle par waqay hein. Yahi kanoon jamadat mein bhi raaij he. Kankron, patharon, matti ke zarron mein mann o an isi tarah tabadlah khyaal hota he.

Anbia aur roohani taaqat rakhnay walay insanon ke kitne hi waqiyat is ke shahid hein. Saari kainat mein ek hi lashaoor karfarma he. Is ke zariye gheb o shahood ki har lehar doosri lehar ke mainey samjhti he, chahe yeh dono lehrein kainat ke do kinaroon par waqay hon. Gheb o shahood ki firasat o manviat kainat ki rigg jaan he. Hum is rigg jaan mein jo khud hamari apni rigg jaan bhi he, tafakkur aur tavajja kar ke apne sayyaray aur doosray sayyaron ke aasaar o ahwaal ka inkishaaf kar sakthe hein. Insanon aur hewanon ke tasawurat, jinaat aur farishton ki harkaat o saknaat, nabataat o jamadat ki androoni tahrikaat maloom kar sakthe hein.