Kainat Ek Nuqta He

Kainat ek nuqta he. Jab yeh nuqta khud ko dohrata he toh dohranay ke amal se is nuqtay ke do nuqtay ho jaathay hein. Phir yeh nuqta khud ko dohrata he toh is nuqtay ke mazeed do nuqtay ban jaathay hein. Azal se isi tarah ho raha he. Shaoor ki takraar se beshumaar nuqtay ban rahe hein aur beshumaar nuqtay ek dairay ki shakal ikhtiyar kar lete hein. Tamam dairay milkar bada daira banatay hein. Yahi bada daira kainat he.

Jab hum dairay ka tazkara karte hein toh, dairay ke saath saath la mahala masalas ka bhi tazkara aata he. Nuqta jab khud ko dohrata he toh, daira banta he aur ek dairay se doosra phir teesra daira bankar bada daira banta he. Yeh bada daira (saari kainat) darasal afraad ke oopar kayam he. Yeh afraad ek taraf daira hein toh doosri taraf masalas hein.

Insaan ke idraak mein jo kuch he, woh do hisson mein taqseem he. Ek hissa woh he jiska talluq raat ke hawaas se he aur doosra hissa woh he jiska talluq din ke hawaas se he. Ek ka naam lail he aur doosray ka naam nehar he. Ek dairay ka naam khwab he aur doosray ka naam bedaari he. No-insani mein raat ke hawaas ko tareqi, ghunodghi ya neend keh kar gher haqeeqi tasawwur kiya jaatha he. Jab ke aisa nahi he. Kainat mein koi gher haqeeqi tasawwur nahi he. Agar hum ghor o fikr karein toh yeh baat samnay ajati he ke, din ke hawaas ko ijtimai shahadat haasil he aur raat ke hawaas ko infiradi. Lekin kisi bhi tarah yeh haqeeqat nazar andaaz nahi ki ja sakti ke ijtimai shahadat mein bohat si ghalatiyan hoti hein.

Jab ek fard doosray se muta-arif hota he chunkay zaman mein dono afraad maujood hein aur rishta mushtarik he, is liye zaat ek nuqtay par thehr jati he. Yeh thehrao darasal dekhna he.

Insani shaoor jab Allah ki di hui samaat ya di hui basarat ko istemaal karta he toh is basarat ya samaat ko khud se mansoob karne lagta he. Woh kehta he ke, meine dekha, meine suna, jab ke waqea yeh he ke insaan-ne Allah ki samaat se suna aur Allah ki basarat se dekha. Jab koi insaan Allah ki samaat o basarat ko khud se mansoob karta he toh, yahan se ghaltion ka la-mutnahi silsila shuru ho jaatha he. Woh jo kuch dekhta he is ke ma-ani mein ghalatiyan karne lagta he.

“Wohi he jis neh tum ko banaya ek nafs se.” (Quran)

Tamam no-insani makhfi scheme ke tehat banayi gayi he. Woh makhfi scheme paband hawaas mein nazar nahi aati. Is liye makhfi scheme mazahir ke peeche kaam kar rahi he.

Quran pak mein Allah taala ne irshad farmaya he ke:

“Hum ne Maryam par wahi ki.”

Maryam par wahi karne se yeh baat samnay aati he ke, awaam par bhi alqa ya wahi ki jati he. Is liye ke, Hazrat Maryam rasool ya nabi nahi theen. Wahi ya alqa ka talluq Khaaliq e kainat ki di hui samaat aur basarat se he. Khaaliq e kainat ki di hui samaat aur basarat hi awam ki nigah o samaat he. Har insaan ko yeh sift haasil he aur insaan is sift ko zameer ke naam se pehchanta he. Woh zameer ki aawaz sunta he. Is aawaz ki rahnumayi mein nateeja akhaz karta he. Zameer ki aawaz fil waqiya Khaaliq ki aawaz hoti he aur Khaaliq ka bakhsha hua nateeja hoti he. Jab zameer rahnumayi karta he toh, nafs ki tanqeed shuru ho jati he. Yeh tanqeed insaan ki niyat ko ghalat ya sahih rakhti he.