Mawarai Lehar

Nazriya rang o noor ka sarah arz karta he ke, kainat aur kainat ke andar maujood rankinae is liye pedha ki gayi hein ke aadam zaad un se istifada kare. Yeh nahi hona chahiye ke duniya ki lazzaton se faraar ikhtiyar karke kisi biyabaan ya kisi gosha mein bait jaye. Mawarai uloom ke baarey mein aisay sawalaat hamesha utthey rehtay hein.

Khaaliq e kainat se no-insani aur no ajna ka talluq do tareeqon par kayam he ek tareeqa yeh he ke Allah kisi bande ko apni taraf mutwajjah kar le aur is bande ki tarz e fikr mein is ki zaat aur sifaat mustahkam ho jayen. Jab woh koi kaam kare, iradah ya gher iraadi tor par is ka zehan Allah ki taraf mutwajjah ho jaye. Ek tarz yeh he ke insaan Allah ki maujoodgi ke baarey mein ilmi tor par yaqeen rakhta ho.

Jis kainat ko maadi aankh dekhti aur pehchanti he is ki buniyaad roshni he. Aisi roshni jis ke andar bahao he. Maujooda daur ki science is ko gases key naam se janti he. Roshniyon ke bahao se morad yeh he ke, gases key ijtima se shakalain wajood mein aati rehti hein. Is ki misaal yeh he ke ek glass pani bhar kar deewar par zor se phenka jaye. Pani behnay ke baad jab deewar par poori tarah phel jaye toh ghour se dekhnay se deewar ke oopar mukhtalif shakalain nazar aati hein. Jis tarah pani deewar ke oopar mukhtalif shabeein bana letha he isi tarah nuzool karne wali roshniyon ka bahao jab zameen (kainat ki ek screen) par nuzool karta he toh roshniyan phelnay aur bikharne se afraad kainat ki shakalain ban jati hein. Bahao ya zameen ki screen se takaraane ke baad shabih ke andar jo buniyaadi masala banta he. Woh mercury hota he.

Roshniyon ke bahao ke baad paaray ki roshniyon se mil kar aur ek doosray ke and rassay jazb ho kar ajsaam bantay hein. Unhi ajsaam ko hewanat, nabataat aur jamadat kaha jaatha he. Gasson mein jo ibtidayi gas nikalti he, is gas ki ibtidayi shakal ka naam jism e misali he. Jism e misali un bunyadi lehron ya un bunyadi shuaon ka naam he jo wajood ki ibtida karti hein. Nuzool karne wali lehron ko lakiron se tashbih di ja sakti he.

Misaal:

Jis aadmi ne bhi cinema mein film dekhi he, woh yeh jaanta he ke, projector se ek makhsoos roshandan ke zariye lehron ka bahao hota he. Roshniyon aur lehron ka yeh bahao screen par nuzool karta he aur screen se takra kar mukhtalif shaklon aur sooraton ka muzahira karta he. Jab hum gardan utha kar projector se nikalne wali filmi roshniyon ya shu-aon ko dekhte hein toh hamein musalsal aur mutawatar chalti hui lehron ya lakiron ka ehsas hota he. Yeh lakirein nah ek doosray se faasle par hoti hein aur nah ek doosray mein pyost hoti hein. Har lakeer apni jagah tasweer ka koi nah koi khadd-o-khaal hoti he. Jis tarah projector se nikalne wali roshni screen se takkar hokar tasweerein banti hein, isi tarah khala mein se guzar kar lehrein ya lateef lakirein, maadi ajsaam banti hein. Yahi wajah he ke mawarai lakirein maadi ajsaam mein ek bunyadi vaastaa hein. Projector se nikalne wali shu-aon ko maadi aankh dekh sakti he. Mawarai lakiron ko sirf shuhod ki woh aankh dekh sakti he jo roohon ki nigah he. Aisi koi bhi ijaad abhi taq wajood mein nahi aayi ke jis ke zariye mawarai lehron ko dekha ja sakay. Albata un lakiron ke tasrat ko scienci ayjadat ke zariye madiyat ke mazhar mein dekha ja saktha he. Aaj kal mawarai lehron par bohat kaam ho raha he. Mawarai lehron ke aks (reflection) ko camera ke zariye dekh liya gaya he. Yeh dekhna lehren lakiron ki shakal mein nahi he, balkay lehren aur lakiron ki roshniyon ka inikaas he. 

1. A mamzil he akhfi ke.

2. B film tape ka woh hissa jo roshni ke samnay se guzarta he mumasil he loh e mehfooz.

3. Harkat muhori gardish ke mumasil he jo makaan ko takhleeq karti he.

4. E roshani ki lakiron ka zone jahan tasweerein baatini khadd-o-khaal mein maujood hein jo ke mumasil he nasma ke.

5. Screen par mazaarti khadd-o-khaal jo ke mumasil he zameen ke.

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Inikaas chunkay madiyat ke mazhar ki soorat ikhtiyar kar letha he, is liye nazar aajaatha he. Jin shu-aon ya alkirou se jismani khadd-o-khaal wajood mein atay hein, yeh do tarah ki hoti hein. Mufrad lehrein. Murakkab lehrein. Lehrein mufrad hon ya murakkab khala is tarah phely hui hein ke woh nah ek doosray se faasle par hein aur nah hi ek doosray mein pyost hein. Yeh lakirein mufrad hon ya murakkab hon maadi ajsaam mein khadd-o-khaal bhi banti hein aur khadd-o-khaal har doosray fard par munakis bhi karti hein. Un lehron ya un lakiron ke tasrat hi haseen banti hein. Yeh lakirein aur lehrein insani dimagh ke oopar jab nuzool karti hein toh nuzool ke baad dimagh ke oopar halka sa dabao parta he. Itna halka ke hawaas ke daira car mein nahi aata. Yeh halka sa dabao kisi baat se mutaliq, kisi amal se mutaliq ya kisi zindagi se mutaliq hota he. Is zindagi ka talluq maazi, haal aur mustaqbil se bhi ho saktha he is dabao ka naam wahima he. Jab yeh dabao zara ziyada hota he toh hawaas mein halka sa irtiaash pedha hota he aur is ke halkay irtiaash mein zehan ke oopar lehron se bani hui tasweer ka bohat halka sa khaka hawaas ke andar daakhil ho jaatha he. Is kefiyat ka naam khyaal he. Roshiniyon ka nuzool jab gehra hota he toh dimagh ke oopar naqsh o nigaar wazeh ho jaathay hein. Kisi cheez ka khaka jab numaya hota he toh zehan is ki taraf muntaqil honay lagta he aur zehan mein yeh baat anay lagti he ke falah cheez ke baray mein khyaal aaraha he. Is kefiyat ka naam tasawwur he aur phir jab tasawwur mein geherai ho jati he toh ehsas ban jaatha he. Ehsas ke andar jab rangeeni waqay ho jati he toh woh kefiyat jis ko hum ne wahima, khyaal, tasawwur aur ehsas kaha he, apne pooray khadd-o-khaal ke saath mazhar ban kar hamari maadi aankhon ke samnay aajaatha he.

Duniyawi uloom ki tarzon mein hum mawarai lehron ya lakiron ko drawing se tashbih de sakthe hein.

Misaal:

Ek kaghaz he jis mein seedhi seedhi lakirein bani hui hein. Un seedhi lakiron mein koi tasweer ubhri hui he. Doosri soorat yeh he ke kaghaz mein graph bana hua he. Seedhi lakiron ko doosri lakeer kaat rahi he. Un dono lakiron ke amal se kaghaz ke oopar chhotey chhotey chokor khanaay ban jaathay hein. Hum un chokor kanoon se ek tasweer banatay hein. Tasweer banatay waqt un kanoon ko moueen tadaad ke saath tasweer ki buniyaad banatay hein. Hum un kanoon ke naap aur un kanoon ki tadaad se mukhtalif aaza ki saakht ka tanasub kayam karte hein. Aakhri lakeer ya dohri lakeerein bhi tasweer ki asal hein. Un hi lakiron ki zarb taqseem se noain banti hein aur noain ke khadd-o-khaal wajood mein atay hein.

1. Ittila ke nuzool se dimagh ke oopar honay wala halka sa dabao wahima kehlata he. Shaoor is ki girift nahi kar sakta.

2. Dabao mein geherai se hawaas mein halka sa irtiaash pedha hota he aur zehen par lehron se bani tasweer ka halka sa khaka ban jaatha he, is ko khyaal kehte hein.

3. Roshiniyon ke nuzool mein mazeed geherai se naqsh o nigaar numaya honay lagtay hein aur zehen is ki taraf mutwajjah honay lagta he, is kefiyat ko tasawwur kehte hein.

4. Tasawwur mein geherai pedha honay se ehsas (hawaas) pedha ho jaathay hein.

5. Ehsas ke andar rangeen shey ko khadd-o-khaal ke saath mazhar banakar samnay le aati he.

Ehsas mein rangeeni pedha honay ke baad khadd-o-khaal mazhar bantay hein. Lekin jab taq ehsas ke andar geherai aur rangeeni pedha nahi hoti he, is waqt taq hum lehron, lakiron ya shu-aon ko kisi rang ka naam nahi de sakthe.

Mawarai lakirain ya be rang shuayen hi kainat aur afraad kainat ki chote badi harkaat hein. Un lehron, lakiron ya be rang shu-aon ka jitna ijtima hota he, aur dimaghi screen par jis munasbat se bikharta he, ya zehen insani par lehron ke musalsal nuzool ke baad zarb taqseem hoti he, isi munasbat se hawaas tarteeb paatey hein. Unhi lakiron ki zarb taqseem kashish (gravity) ban jati he. Unhi lehron aur mawarai lakiron ki harkaat aur gardishein waqfa ban jati hein.

Lehron ki ijtimaiyat ek taraf hamein  makaniyaat se aashna karti he aur doosri taraf  zamaniyaat ka ehsas dilaati he. Lehrein apni zaroorat aur tabee takaza ke tehat mumkin ki shakal o soorat ikhtiyar kar lethe hein. Nazriya rang o noor mein lafz mumkin is cheez ke liye istemaal hota he jis cheez ko aakhri daraja mein maadi aankh dekh le.