Kaayenaat Ka Zahoor Kis Terhan Hota Hai

Insan ke shaoor ko pehlay din se ranj o raahat ka ehsas raha hai. Woh chahta hai ke usay ranj o raahat ki wajah maloom ho taa ke ranj se mehfooz rahay aur raahat ko barqarar rakh sakay. Woh raahat ko nahi chhorta. Es liye raahat ke zaya honay ka khauf o malaal bhi es ke dil se nahi nikalta. Woh kisi nah kisi terhan ranj se do’oor rehne aur raahat se qareeb honay ki zamanat chahta hai. Woh apni kamzoriyon ke sabab khud ko hawadis par qaboo panay ke Laiq nahi samjhta. Lehaza kisi aisi taaqat ki talash mein sergrdan rehta hai jis se es ko raahat ki zamanat mil sakay. Yahi makhfi taqaton ki talash ka moajab hai. Quran Pak nay یؤْ منوْن بالْغیْب mein es hi haqeeqat ki taraf ishara kya hai. Phir jagah jagah Allah Taala ki lamutnahi sifaat ka tazkara hai. Yahin se raahat ki zamanat millti hai.

Koi insan khud itmadi ka daawa kar sakta hai lekin ranj o raahat se be niaz nahi ho sakta. Albata ghaib par iman laane ke baad usay behtari ka yaqeen ho jata hai. Ghaib par iman laane ke maienay yeh hain ke ghaib jo kuch hai behter hi behter hai, kyunkay ghaib Raheem o kareem ke haath mein hai.

(Sura Shora- Ayat 51) وَ ما کانَ لِبَشَر أَنْ یُکَلِّمَهُ اللّهُ إِلاّ وَحْیاً أَوْ مِنْ وَراءِ حِجاب أَوْ یُرْسِلَ رَسُولاً

Tarjumah : Aur kisi admi ki hadd nahi ke es se baten kere Allah magar ishara se ya parda ke peechay se ya bheje pegHum laane wala.

Oopar ki ayat mein insani hawaas ki rasai bayan hoyee hai. Jab Allah Taala insan ko mukhatib karte hain tu ishara karte hain. Yeh hai dil ke dekh laita hai aur jaan laita hai. Dil ke dekhnay ka tazkara ba’een alfaz kya gaya hai.

مَاکَذَّبَ الْفُؤَا دُمَارَاٰی ( jhoot nah dekha dil ny jo dekha )

Yeh Allah Taala ka wohi tarz takalum hai jis ka naam wahi hai ya Allah Taala alchi ke zariye baat karte hain. Yani ankhen alchi ko dekhatii hain. Teesra tareeqa yeh hai ke Allah Taala aur kisi terhan apne bande par rahnumai karte hain. Es tarz ka naam hijaab hai. Maslan aik Jameel aur Noor Ali noor soorat mein bandah par jalva farmatay hain. Yeh Jameel soorat Allah Taala nahi balkay hijaab hai.

Oopar ki ayaat se insani hawaas ki hadein do tarzain Moyueen ho jati hain. Insani hawaas jab kisi nuqta par tehartey hain tu es thehrao ka naam shye hai aur yeh shye aik shakal o soorat rakhti hai. Darasal yeh aik lamha hai jis se khud hawaas ko jism haasil ho jata hai. Hawaas es jism ko kharji aur marozi dekhte hain aur mehsoos karte hain kiyonke dekhnay ki tarz es ke ilawa nahi ho
Sakti ke hawaas khud ko apne bil-muqabil dekhen aur khud hi ko khud se aik allag shye qarar den. Zindagi ki tamam harkaat o saknaat es tarz nigah ki misalein hain. Osolan jab hawaas kisi taraf ishara karte hain tu ishartan androoni khadd-o-khaal ko bairooni bana dete hain. Jab hawaas khud ka elaan karte hain aur kehte hain “ mein” tu yeh “mein” sirf khala hoti hai, bilkul saada aur shafaaf. Goya hawaas apne naqsh o nigaar ki taraf ishara nahi kar rahay hain balkay aik be rang shye ka tazkara kar rahay hain jo sirf khaka hai. Ab hawaas “mein” ki ranginiyon aur naqsh o nigaar ki taraf ishara karte hain tu kehte hain. Mein ne yeh kaha, mein ne woh kya, dekho yeh chand hai, yeh setaaray hain. Yeh chand aur setaaray woh hain jin ki taraf mein ishara kar raha hon. Es tarz mein hawaas apni zaati harkat ko qareeb ya baeed dekhte aur es ka tazkara karte hain. Yeh mehez kainati hawaas ka andaaz nazar hai. Yeh wohi hawaas hain jo fard ke andar “mein” ban jatay hain. Aur ishara qareeb o baeed ke zariye apni takraar karte hain.

ھَلْ اَتیٰ عَلَی الْاِنْسَانَ حِیْنً مِّنَ الدَّھْرِ لَمْ یَکُنْ شَیْعًا مَّذْکُوْرًا

Tarjumah : Kya nahi pouncha insan par aik waqt zamane mein jo tha shye baghair takraar kya hua.

Kabhi insan aisa waqt ( hawaas ) tha jis mein takraar nahi thi. Phir aisa waqt (hawaas) hua jis mein takraar hai. Yahan sirf do agenciyan zair behas hain. Aik hawaas, number do hawaas ki takraar. Yeh dono agenciyan aik unit hain. Es matlab ki wazahat تُوْلِجُ الَّیْلَ فِی النَّھَارِ وَتُوْلِجُ النَّھَارَ فِی الَّیْلِ وَتُخْرِجُ الْحَیَّ مِنَ الْمَمِّیتِ وَتُخْرِجُ الْمَمِّیتَ مِنَ الْحَیِّ ( surah all e Imran. ayat ۲۷ ) mein ki gayi hai. Es ayat mein Allah Taala nay apna dastoor al amal bayan farmaya hai. Allah raat ko daakhil karta hai din mein aur din ko daakhil karta hai raat mein, tu zindagi ko mout se nikalta hai aur mout ko zindagi se nikalta hai. Raat hawaas ki aik nou hai aur din hawaas ki doosri nou. Raat ke hawaas ki nou mein Makani aur Zamani faaslay murda ho jatay hain lekin din ke hawaas ki nou mein yahi faaslay zindah ho jatay hain.

Zaid khawab dekhta hai ke woh –apne aik dost se baatein kar raha hai. Halaank es ka dost daur daraaz faaslay par rehta hai. Khawab mein Zaid ko yeh ehsas bilkul nahi hota ke es ke aur dost ke darmain koi fasal hai. Aisay khawab mein makani faaslay sifar hotay hain. Es hi terhan Zaid gharri dekh kar raat ke aik bujey sota hai. Khawab mein aik malik se dosray malik taq hafton ka daur daraaz safar tey karta hai. Rastay mein manzil par qiyam bhi karta hai. Aik taweel muddat guzaarne ke baad ghar wapas aata hai. Aankh khultay hi gharri dekhta hai. Ab bhi aik hi baja hai. Es qism ke khawab mein Zamani faasla sifar hota hai. Yeh raat ke hawaas ki nou hai. Jo faaslay es nou mein murda hotay hain wohi faaslay din ke hawaas mein zindah ho jatay hain. Khawab ki nature mein makani Zamani tamam faaslay madoom ho jatay hain. Quran Pak ka yahi irshad hai raat ki nou din mein daakhil ho jati hai aur din ki nou raat mein. Raat aur din mein idraak mushtarik hai. Mehez faaslay martay aur jeetay hain. Raat ke hawaas Kitaabul Mubeen (looh mehfooz) hain aur din ke hawaas kitaabul Marqoom hain. Un dono mein aik cheez mushtarik hai. Hum es cheez ka Mazahir Qudrat mein mushahida karte hain. Maslan Zaid aur Mahmood dono bhaitey hoye hain. Chairag jal raha hai. Chairag ki
roshni mein Zaid Mahmood ko aur Mahmood Zaid ko dekh raha hai. Dono ke liye roshni dekhnay ka zareya hai. Ab roshni ki raftaar ba yek waqt do simtao mein hai. ( doosri taraf ) Zaid ki simt se roshni Mahmood ki aankhh taq pahunchti hai aur Mahmood ki simt se roshni Zaid ki aankhh taq pahunchti hai. Yeh aik hi chairag ki roshni jo Mahmood se Zaid taq aur Zaid se Mahmood taq safar kar rahi hai. Safar ki simtain mukhtalif hain lekin roshni ka makhraj aik hai. Ya phir yun kahin ge ke roshni aik hai. Es roshni ke ehsas mein koi aisi shye hai jo ba yek waqt do simtoon mein safar karti hai. Aur es ke assaar yaksaa hain. Imtiaz kahan hai ?. .. Yahi roshni jo tasawurat Zaid mein peda karti hai, woh Zaid ke tasawurat kehlate hain. Yahi roshni jo tasawurat Mahmood mein peda karti hai, woh Mahmood ke tasawurat kehlate hain. Yeh farq mushahida karne walay ke zavia nazar ka hai. Yahan se Mazahir ka yeh qanoon munkashif ho jata hai ke simtoon ki tabdeeli roshni mein nahi balkay mushahida karne walay ke zavia nigah mein hai. Es ki wajah woh markazi nuqta hai jis ko mushahida karne walay ki zaat kehte hain. Yeh wohi zaat hai Zaat Baari Taala se muttasil hai. نَحْنُ اَقْرَبُ اِلَیْہِ مِنْ حَبْلِ الْوَرِیْد mein es hi itsaal ka tazkara hai. Yahan yeh nuqta ghhor talabb hai ke Allah Taala neh es maqam par lafz 'hum' istemaal kya hai. Es ke maienay yeh hue ke Allah Taala kasrat mein har aik fard ki zaat ke sath khud ko wabsta kar rahay hain. Har fard ki munfarid hesiyat es hi liye apni jagah Qaim hai.

Roshni ka markaz aik hi chairag hai. Zaid aur Mahmood dono ko aik hi chairag se roshni mil rahi hai. Albata yeh baat samjhna zurori hai ke taghayur roshni mein waqay nahi hota. Roshni badastoor apni haalat par qaim hai. Sirf Zaid aur Mahmood ke tarz bayan mein taghayur hai kyunkay wohi roshni Zaid mein Zain ki tasveer e hayat hai aur Mehmood mein Mehmood ki.

Tasawuf mein es tarz ko martaba kehte hain. Agar hum martaba ka tarjuma aam zubaan mein karna chahain tu angrezi ka aik lafz ‘Mechenism’ istemaal kar satke hain. MechenIsm ki asaas aik hai. Faqat naam allag allag hain. Yahi MechenIsm ya martaba lashumar anwaa par mushtamil hai. Yahi MechenIsm admion mein Zaid aur Mahmood hai aur yahi darakhton mein aam aur badam hai. Aik hi roshni hai jo un sab ki shakalain banati hai. Yeh MechenIsm ( martaba ) aisay siyah nuqton se bana hai jo kaayenaat ki asal hai. Un siyah nuqton ko tajalli kehte hain. Un ki gardish dohri hoti hai. Quran Pak mein jahan Allah Taala ney takraar ka mafhuum istemaal kya hai wahan yahi dohri harkat morad hai. Dohri harkat har simt mein waqay hoti hai. Es terhan ba yak waqt woh har pahnai, har geharie, har simt aur waqt ke kamtrin unit mein jari o saari hai. Yeh dohri harkat sadoori hoti hai yani siyah nuqta jo Zaman ( time ) hai pahnai, geharie aur simtoon mein pey dur pey chhalang lagaata rehta hai. Jahan taq es nuqtay ki chhalang hai wahan taq makaan (space) ki shakal o soorat banti rehti hai. Es siyah nuqtay mein woh saari shakalain jo makani shakal o soorat mein nazar aati hain makhfi hain. Jab yeh nuqta chhalang lagaata hai tu makhfi Mazahir ka roop ikhtiyar kar laita hai. Es hi roop ka naam kaayenaat hai. Es nuqta mein lashumaar parday hain.