NEEND AUR BAYDAARI

Ilm huzoori aur ilm hsoli ki mukhtasir tareef ke baad yeh nateeja muratab hota hai ke rooh ko samaghnay, jan-nay aur pehchanney ke liye agar koi moutabr aur haqeeqi zareya hai to woh' ' ilm huzoori' ' hai. Sirf ilm hsoli se rooh ka suraagh nahi milta. Agar koi aadmi ilm hsoli se rooh ko samjhna chahta hai to woh aqli aur mantaqi dlilon mein ulajh kar rasta bhatak jata hai. Har ensaan apni fikar ke mutabiq rooh ke baarey mein qiyaas aaraiyan karta hai. Maslan koi kehta hai ke ensaan pehlay bandar tha. Kisi ny kaha ensaan Sooraj ka beta hai. Koi ensaan ki takhleeq ko machhli ki takhleeq ke sath wabsta karta hai aur ziyada soojh boojh ke log jab inhen rooh ke baarey mein koi haqeeqi baat maloom nahi hoti to rooh se qata nazar kar ke maadi zindagi ko sab kuch samajh letay hain.

Matlab yeh hai ke jis bande ny bhi ilm hsoli ke zariye rooh ko samjhna chaha woh haqeeqi aur hatmi nateejay taq nahi pouncha aur jis Allah ke bande ny ilm huzoori ke zariye rooh taq rasai haasil ki is ke andar se shak aur was wasay khatam ho gaye. Aur yeh baat is ka yaqeen ban gayi ke gosht post ka jism mafrooza aur fiction ( fiction ) hai. Mafrooza aur fiction ko snbhalne wala jism' ' rooh' ' hai. Yahi wajah hai ke is se talluq khatam honay ke baad harkat khatam ho jati hai.

Mein Kon Hon? Aap Kya Hain ?

Is waqt hamaray samnay yeh tajassus hai ke ensaan kya hai? Hum is ko kis terhan jantay aur pehchante hain? Aur...... Fi al waqea is ki hesiyat kya hai. Hum ensaan ko jis terhan jantay hain woh yeh hai ke hadion ka aik dhancha hai. Hadion ke dhanchay par rigg pathon aur khaal se hum aik tasweer hain. Lekin rooh ke baghair is jism ke andar apni koi harkat nahi hai. Koi aur cheez hai jo usay harkat mein rakhay hue hai. Maslan hum matti ka aik sher banatay hain is sher ko aisi jagah rakh dete hain jahan gird o gubhar urta rehta hai aur gird o gubhar sher ke oopar jim jata hai. Aik aadmi jab sher ko daikhta hai to gird o gubhar ka tazkara nahi karta. Woh kehta hai ke yeh sher hai. Jis terhan aik sher ke oopar gird o gubhar jama ho kar yak jaan ho gaya hai. Isi terhan rooh ny bhi roshiniyon ke tane banay se rigg pathon, gosht aur khaal se aik soorat bana li hai. Is hi soorat ka naam jism hai.

Rooh Ke Zone :

Hamara mushahida hai ke jab aadmi mar jata hai to is ke andar koi mudafat baqi nahi rehti. Marnay ka matlab yeh hai ke rooh naay jismani libaas ko utaar kar is terhan allag kar diya hai ke ab rooh ke liye is mein koi kashish baqi nahi rahi. Libaas ka yeh maamla aalam nasoot ya aalam takhleet taq hi mehdood nahi hai.

Rooh har zone ( zone ) mein... Har maqam mein aur har tunazul ke waqt apna aik naya libaas banati hai aur is libaas ke zariye apni harkaat o saknaat ka izhaar karti hai. Nah sirf yeh ke apni harkaat o saknaat ka libaas ke zariye izhaar karti hai balkay is libaas ki hifazat bhi karti hai. Is libaas ko nashonuma bhi deti hai kahin yeh libaas taffun aur saraand se bantaa hai. Kahin yeh libaas roshiniyon ke tane banay se bantaa hai aur yahi libaas noor se bhi wujood mein aata hai. Rooh jab libaas ko matter sey banati hai to maday ki apni khususiyaat ke tehat jism ke oopar time aur space ki pabandiyan la-haq rehti hain.

Libaas ki sahih hesiyat ( libaas se morad gosht post ka jism ) ka hamein is waqt ilm hota hai jab hum mar jatay hain. Marnay ke baad gosht post ka jism mehez libaas ki soorat ikhtiyar kar laita hai.

Rooh Ki Talaash :

Zurori hai ke hum talaash karen ke zindagi mein hamaray oopar koi aisi haalat waqay hoti hai jo mout se millti jalti ho ya mout se qareeb ho. Zindagi ke shab o roz mein jab hum mout se millti jalti haalat talaash karte hain to hamein aik haalat par majaburan rukna parta hai.

Aur mout se millti jalti yeh haalat neend hai.

Buzurgon ka kehna hai ke' ' soya aur mra aik barabar hai' ' farq sirf itna hai ke neend ki haalat mein rooh ka maadi jism ( libaas ) se rabt barqarar rehta hai aur rooh apne libaas ki hifazat ke liye chokanna aur mustaed rehti hai aur mout ki haalat mein rooh apne libaas se rishta toar lete hai.

Neend hamari zindagi mein aik aisa amal hai jis se rooh ki salahiyaton ka pata chalta hai. Hum do halaton mein zindagi guzartay hain. Aik haalat yeh hai ke hamari ankhen khuli hui hain. Hamara shaoor beedar hai. Hum har cheez ko dekh rahay hain. Sun rahay hain, mehsoos kar rahay hain aur hum harkat mein bhi hain. Yeh haalat baydaari ki hai.

Khawab Aur Zindagi :

Zindagi ki doosri haalat ( jis ko neend kaha jata hai ) mein hum dekhte hain, suntay hain, mehsoos karte hain, khud ko chalta phirta dekhte hain

Lekin jism harkat nahi karta. Is ( process ) se yeh saabit huake rooh is baat ki paband nahi hai ke gosht post ke sath hi harkat kere. Rooh gosht post ke baghair bhi harkat karti hai. Gosht post ke jism ke baghair harkat karne ka naam' ' khawab' ' hai. Khawab ke baray mein mukhtalif nazriaat hain. Koi kehta hai ke khawab mehez khayalat hotay hain jis qisam ke khayalat mein aadmi din bhar masroof rehta hai. Is qisam ki cheeze usay khawab mein nazar aati hain. Koi kehta hai ke khawab na aasooda khwahisaat ka aks hai. Jab koi khwahish naaasod_h reh jati hai aur is ki takmeel nahi hoti to woh khwahish khawab mein poori ho jati hai.

Is terhan ki be shumaar baate khawab ke baarey mein mashhoor hain aur har shakhs neh apni fikar aur ilm ke mutabiq khawab ke baarey mein kuch nah kuch kaha hai. Lekin is baat se aik fard wahid bhi inkaar nahi kar sakta ke jis terhan rooh gosht post ke jism ke sath harkat karti hai. Isi terhan rooh gosht post ke jism ke baghair bhi harkat karti rehti hai. Agar koi shakhs yeh aitraaz kere ke khawab dekhnaa aur khawab mein kiye hue aamaal aur harkaat khayaali hain to is ki tardeed ho jati hai. Is ki tardeed is terhan hoti hai ke har shakhs aik ya do ya ziyada khawab dekhnay ke baad jab beedar hota hai to khawab mein kiye hue aamaal ka asr is ke oopar baqi rehta hai. Is ki aik barri wazeh misaal khawab mein kiye hue aamaal ke nateejay mein ghusal ka wajib ho jana hai. Jis terhan koi aadmi baydaari mein jinsi lazzat haasil kar ke napak ho jata hai aur is ke oopar ghusal wajib ho jata hai isi terhan khawab mein kiye hue is amal ke baad bhi is ke oopar ghusal wajib ho jata hai. Yeh bhi dekha gaya hai ke khawab mein koi drowna manzar nazron ke samnay aa gaya. Aadmi jab beedar huato manzar ki dehshat naki is ke oopar poori terhan musallat hoti hai. Jis terhan kisi dehshatnak waqea se baydaari mein dil ki harkat taiz ho jati hai. Isi terhan khawab mein dehshat naak cheez dekhnay se dil ki harkat taiz ho jati hai. Ya aacha khawab dekh kar, beedar honay ke baad woh khush hota hai.