Makaniyaat Aur Zamaniyaat Kya He

Kainat jin hawaas par, ya kainat jin bunyadi formulon par kayam he aur chal rahi he unko baar baar misalein de kar samjhaya ja raha he.

Insaan ya no-insani aur no-insani ki tarah doosri tamam nauon, un nauon mein jinaat, farishtay, ajraam falki aur tamam kehkashani nizaam shaamil hein. Shaoor ke andar unki ibtida hoti he aur shaoor ke radd o badal hi se ibtida jab intahaa ko pahunchti he toh, is ke mukhtalif naam rakh diye jaathay hein. Maslan agar hum ibtida ko pedaish ka marhala qarar den toh, intahaa ko mout ka marhala kahenge. Lekin jab shaoori hawaas mein rehtay hue mout ke marhalay par tafakkur karte hein toh mout ka marhala bhi heyat ka ek kadam he. Ek aisi heyat ka kadam jis kadam ke baad doosra kadam heyat he. Insaan aur saari kainat jin hawaas aur jin shaoor mein heyat ke marahil tey kar rahi he, woh charon shaoor darasal mukhtalif kefiyat ke radd o badal ka naam he. Shaoor ki kefiyat yeh he ke, hum itnay kamzor, naatvaan aur kam aqal hein ke, jab kisi cheez ko samjhna chahtay hein toh is cheez ki mehdudiat hamaray oopar musallat ho jati he. Yani shaoor is kadar mehdood ho jaatha he ke, agar nazar ke samnay bareek tareen parda bhi aa jaye toh basarat kaam karna chod deti he. Jab hum mehdood kefiyat se nikal kar laa-mehdood kefiyat mein daakhil hotay hein toh, shaoor mein tawanai daakhil ho jati he. Is tawanai se jo kuch shaoor mein rehtay hue dekhte hein, idraak kar letay hein, hum bayan kar chuke hein ke fard ka shaoor, no ka shaoor, kainat ka shaoor aur marwaye kainat ka shaoor hi zindagi ke marahil ka taayun karta he. Insaan ko Allah taala ne jo ilm ataa kiya he woh yeh he ke, yeh saari kainat chaar shaooron se murakkab he. Un charon shaooron ko azeem science daan Qalandar Baba Aulia ne nasma  murakkab,  nasma  mufrad, noor murakkab aur noor mufrad ka naam diya he. Yeh charon shaoor darasal kainat ki woh haqeeqat hein, jis haqeeqat par saaray kainati umoor mutharrak hein. Chaar shaooron ki taqseem is liye he ke, hum kainat ko alag alag ajzaa ke saath takhleeqi formulon ko samajh saken. Asal baat yeh he ke, shaoor ek hi he aur ek hi shaoor kainat ki har shey mein alag alag daur kar raha he. Jaisay jaisay shaoor mein harkat waqay ho rahi he isi munasbat se shaoor mein darjah bandi waqay ho rahi he.

Anbia allahum salam ki tarz taleem mein yeh baat nazar aati he ke, unhon ne Khaaliq e kainat ke hukum ka taaruf karaya he. Anbia karaam ne apni taleem mein zor diya he ke is zaat ko samajhne ki koshish ki jaye jis ke amar se kainat wajud mein aayi. Is liye ke, jab taq Zaat mutlaq ko nahi samjha jaye ga, Zaat mutlaq ke amar ya hukum ko samjhna mumkin nahi he. Kuch log is baat par muatriz hein. Unka kehna yeh he ke, amar ko samjhna ya Khaaliq e kainat ki Zaat mutlaq ke iraday ko samjhna kis tarah mumkin he? Is liye ke amar jab taq khud kisi insaan ka idraak nah banay amar ka samjhna mumkin nahi he. Azeem science daan Qalandar Baba Aulia kehte hein ke, “Yeh baat sahih he is liye ke jab taq amar khud apni haqeeqat ko samajhne ki koshish nahi kare ga is Zaat mutlaq ke taaruf se mahroom rahe ga, jis se amar wabsta he.”

Amar ko samajhne ke liye insaan ko apni is quna se waqoof haasil karna hoga jo darasal insaan ki soorat mein khud amar he. Maqsad yeh he ke, insaan pehlay Khaaliq e kainat ke amar ka taaruf haasil karta he jo insaan khud he, yani seen ki hesiyat amar ki he. Jab woh khud se muta-arif ho jaatha he aur apne andar hukum Aliha se muta-arif ho jaatha he toh woh Zaat mutlaq ka taaruf haasil kar saktha he. Jab taq koi roohani aadmi amar ko nahi jaanta, nah khud apni zaat se waaqif ho saktha he aur nah Khaaliq e kainat ka taaruf haasil kar saktha he.

Jab Moosa aleh salam ne koh tor par roshni dekh kar sawal kiya “Kaun?”

Khaaliq e kainat ne jawabun kaha, “Mein hoon, tera Rab.”

Moosa aleh salam ne jo roshni dekhi woh roshni amar e rab thi. Woh roshni kiski thi? Woh roshni Zaat mutlaq ki thi. Is waqeye se Zaat mutlaq aur zaat amar ki hudood ka taayun ho jaatha he. Moosa aleh salam zaat amar he. Khaaliq e kainat Zaat mutlaq he. Hazrat Moosa aleh salam ne zaat amar honay ke bawajood amar ko roshni mein mushahida kar ke yeh sawal kiya ke “Kaun?” yani amar ne is baat ki ehtiaaj mehsoos ki ke woh Zaat mutlaq ko pehchane. Moosa aleh salam ne roshni dekh kar yeh jaan liya ke, yeh mera Rab he. Moosa aleh salam ko is baat ki ehtiaaj hui ke roshni amar se apna taaruf karaye. Ab yahan chaar batain zair e behas aati he.

Ek zaat mutlaq. Zaat mutlaq ki sift rabatiat aur doosray Moosa aleh salam ke takhleeq honay ka wasf.

Ek taraf Zaat mutlaq aur is ki sifaat doosri taraf zaat amar aur isi ki ehtiaaj.

Ek taraf ba-hasiat Zaat mutlaq doosri taraf Moosa aleh salam ya bandah ba-hasiat bandah.

Teesri taraf Zaat mutlaq aur is ki sifaat. Woh tamam sifaat jo rabatiat ka ihata karti hein.

Chauthi taraf Moosa aleh salam ba-hasiat zaat amar aur zee ehtiaaj.

Amar zaat mutlaq ka mohtaaj he aur Zaat mutlaq kisi cheez ki mohtaaj nahi he. Yahi woh chaar batain hein jin par uloom nabuwat ka dar-o-madar he. Baaz logon ne Zaat mutlaq ko haqeeqat mutalqa kaha he aur amar mutlaq ko kainat kaha he. Yeh tarz bayan hukmaye Rabbani ka he. Hukmaye Rabbani se morad woh log hein jin ke andar tafakkur he. Jin ke andar talaash he. Jo log apni shaoor ki satah se nikal kar lashaoor mein daakhil honay ke baad kainat ko samajhne ki koshish karte hein. Hukmaye Rabbani ke ilawa anbia karaam ki apni ek tarz e fikr he. Hukama aur anbia mein farq yeh he ke anbia ilm e huzoori se kisi cheez ki quna taq pounchnay ki koshish karte hein aur hukmaye Rabbani ki tarz talaash yeh he ke, woh pehlay zahir ko dekhte hein aur zahir jis batin par kayam he is ko talaash karte hein aur talaash se kisi nateeje par pahunchte hein. Lekin hum dekhte hein kainat mein beshumar laamehdood cheez aisi hein jo zahir nahi hein. Aaj ke scienci daur mein aisi cheezon ka inkishaaf hua aur ho raha he jo cheez aankh nahi dekh sakti. Hukmaye Rabbani jin cheezon ki alamtain kharij mein nahi dekhte unko nazar andaaz kar dete hein. Unke is amal se kainat ke andar makhfi kafaek ziyada tar anjanay reh jaathay hein. Hukmaye Rabbani ke bar aks anbia ka rawayya haqeeqat par mabni he. Anbia ke rawayya mein yeh nuqs nahi he. Is liye ke woh zahir se batin ko talaash nahi karte balkay batin se zahir ko talaash karte hein. Woh zaat mutlaq ke zariye amar mutlaq ko talaash karte hein. Is tarah unki fikr aisay ajzaa ko baleeti he jo mazahir ke paband nahi hein. Anbia mazahir ko nazar andaaz nahi karte taa hum woh mazahir ko asal qarar de kar sirf mazahir ki roshni mein gum nahi ho jaathay. Woh mazahir ko bhi itni ahmiyat dete hein jitni mazahir ki aslon ko. Anbia ki tarz e fikr yeh he ke, woh mazahir ko asal qarar nahi dete, batin ko asal qarar dete hein. Anbia ki fikr mein zaat mutlaq hi heyat he. Is liye woh heyat ko abdi qarar dete hein. Woh kainat ko sanwi darjah dete hein. Anbia kehte hein, “Pehlay heyat he phir kainat he.” Aisa kyun nahi he ke pehlay kainat ho phir heyat ho? Heyat he toh kainat he. Is ke barkhilaf mazahir ko awliyat dainay walay hukama is liye heyat ki pinhayion aur gehraion taq nahi pohonch sakthe ke woh pehlay kainat ko ahmiyat dete hein phir heyat ko ahmiyat dete hein. Anbia ne yeh baat apni tarz e fikr se takhleeq ki he ke, fikr e insani mein aisi roshni maujood he jo kisi zahir ke batin ka, kisi huzoor ke gheb ka mushahida kar sakti he. Baalfaz deegar insani zehan par yeh baat munkashif ho jati he ke, heyat ki ibtida kahan se hoti he aur intahaa kahan taq he. Jab hum ibtida ka tazkara karte hein toh hamaray samnay ek baat aati he. Phir ibtida, intahaa taq pounchnay ke liye fanaa ka rasta kayam kiye hue he. Yahi wajah he ke, anbia karaam mout ke baad ki zindagi ko samajh par zor dete hein.

Aakhri nabi Mohammad Rasool Allah aleh asaltoh valslam ka farma noon he:

“Mar jao marnay se pehlay.”

Zahir zindagi mein is batin zindagi ko talaash karo jo zindagi ki asal he aur jis zindagi mein is baat par zor diya ja raha he ke fanaa dur fanaa, fanaa dur fanaa ke marahil se guzar kar insaan ek aisay nuqtay par pohonch raha he jis nuqta ko fanaa nahi he. Yahi woh nuqta he jo Zaat mutlaq he.