Rooh Ki Harkat

Hum jisay maadi zindagi kehte hein woh tamam ki tamam jismani aamaal o vazayf se murakkab hey. Maslan hamein bhook pyaas lagti hey toh hum khanay peenay ka ihtimaam karte hein aur ghiza ko jism o jaan ka hissa bana dete hein. Isi terhan husool muaash, wasail ki farahmi, khusi aur gham ke taqazoon ki takmeel yeh sab af-aal jismani harkaat par mabni hein. Lekin ghour kya jaye toh aqal rahnumai karti hey. Jitni bhi jismani harkaat hein woh pehlay apni tamam tar tafseelaat ke sath nuqta e zameen mein mutharrak hoti hein aur jab yeh tamam harkaat waqay ho chukti hein toh jismani machine in harkaat ka itebaa karti hey. Jab hamein pyaas lagti hey toh pehlay pyaas ka taqaza zehan mein peda hota hey aur phir hum is ilm ki manoyt ke tehat pani peenay ka iradah karte hein. Jab pyaas ka ilm aur is ki tamam tafseelaat poori tawanai ke sath mutharrak ho jati hein toh hamara dimagh jismani aaza ko is takazey ki takmeel ka hukum deta hey. Nateeja yeh hota hey ke jism harkat mein aa kar pani peenay ka amal poora karta hey aur takazey ki takmeel ho jati hey.

Misaal:

Jab koi shakhs mazmoon likhnay baithta hey toh mazmoon ka khaka aur is ki tamam tafseelaat pehlay is ke zehan mein muratab ho jati hein aur phir mazmoon nigaar qalam ke zariye tamam tafseelaat kaghaz par raqam kar deta hey. Is tafseel ko mazmoon, kahani ya afsana waghera kaha jata hey.
Pyaas ke takazey ki takmeel ho ya mazmoon nigari pehlay hamaray zehan mein poori tafseel ke sath tasweer banti hey. Jismani machine ka kaam sirf itna hey ke woh tasweerai film ko maadi khadd-o-khaal ataa kere. Ala haza al-qayas. Koi bhi amal jab taq zehni khadd-o-khaal muratab nahi karleta. Jism ki faaliyat ya jism ki harkaat waqay nahi hoten.

Jismani faaliyat ko maadi duniya aur Mawrah jism harkaat ko rooh ki duniya kehte hein. Rooh ki duniya mein tamam ehsasat tamam ibaad ba shakl ilm wujood rakhtay hein. Pani peenay ki misaal oopar di gayi hey. Pyaas ka taqaza aur pani peenay ka iradah jab zehni tor par waqay hota hey toh koi shakhs is poooray amal ko ilm ke ibaad (dimensions) mein mehsoos kar laita hey. Lekin yeh therikaat jismani harkaat mein samnay nahi aati. Sirf aik nuqta mein in ka zahoor hota hey. Is marhalay ke baad jism ka muzahira samnay aata hey.

Is tafseel ka Ajmal yeh hey ke insani zehan ki harkaat do dairon mein waqay hoti hein. Pehlay daira mein ittllaat jismani faaliyat ke baghair kaam karti hein aur dosray dairay mein ittllaat faaliyat ke sath kaam karti hein. Jab jism ki harkat waqay hoti hey toh kashish e saqal ke tamam qawaneen roobah amal aa jatay hein. Lamhaat tarteeb ke paband ho jatay hein. Aik ke baad doosra aur dosray ke baad teesra lamha aata hey. Jab taq doosra lamha nah aeye teesra lamha nahi aa sakta. Is ke bar aks jab doosra daira barsar amal hota hey toh insani anaa ya insani nafs ki harkaat ke liye maadi jism ka sath hona zurori nahi hota. Is waqt ensaan ki anaa lamhaat ki qaid se azad ho jati hey.

Misaal:

Dimagh ittila deta hey ke jismani energy haasil karne ke liye rootti khanay ki zaroorat hey. Jab hum is ittila ki takmeel karte hein toh hamein tawatar aur tasalsul ke sath kayi hadd bandion se guzarna parta hey. Hum gandum botay hein. Kaat kar baalion se alehda karte hein. Chuki par piwatey hein. Aatta goondh kar rootti pakatay hein aur phir rootti khatay hein. Yeh maadi dimagh ki karkardagi hey. Is ke bar aks jab roohani dimagh harkat mein hota hey aur kisi cheez ke khanay ki ittila warid hoti hey toh hamein kisi hadd bandi se guzarnay ki zaroorat paish nahi aati. Jaisay hi roohani dimagh mein ittila aati hey ke rootti khana chahiye. Rootti mojood ho jati hey.
Tabee zindagi mein is ki wazeh misaal khawab dekhna hey, jab hum beedar hotay hein toh hawaas bairooni mahol se rishta qaim karne mein masroof ho jatay hein. Hama waqt koi nah koi maheej asaab ko harkat deta rehta hey aur is isharay par hamara jism mutharrak rehta hey. Lekin jab hum so jatay hein toh jismani harkaat par sukut taari ho jata hey lekin anaa ya nafs ka fa’aal kirdaar khatam nahi hota. Khawab mein agarchay fard kis jism moattal hota hey lekin woh tamam harkaat o saknaat ko apne samnay isi terhan daikhta hey jis terhan baydaari mein daikhta hey. Farq yeh hota hey ke waqt aur faaslay ki tamam bandishen khatam ho jati hein aur kaifiyat aik nuqtay mein simat aati hein. Maslan hum khawab mein dekhte hein ke apne dost se baatein kar rahay hein halaank dost daur daraaz maqam par rehta hey lekin hamein baat karte waqt yeh ehsas bilkul nahi hota ke hamaray aur dost ke darmain koi makani faasla hey.

Hum raat ko gharri dekh kar aik bujey sotay hein. Khawab ki haalat mein aik malik se dosray malik ja pahunchte hein. Waqeat ki aik lambi film kari Dur kari dekhte hein. Achanak beedar ho kar gharri dekhte hein toh chand second ya chand minute waqt guzarta hey. Maadi jism ke sath yeh aamaal o harkaat waqay hon toh hafton, mahino ke din aur ghanton se guzarna ho ga. Neez hazaron mil ki masafat tey karna ho gi.

Nafs ki aik salahiyat jo baydaari aur khawab dono mein mutharrak rehti hey. Qowat Hafza hey. Ensaan zindagi ke har qadam par is qowat se kaam laita hey. Lekin is par ghour nahi karta ke bachpan ke zamane ka tasawwur kya jaye toh aik lamha mein zehan bachpan ke waqeat ka ihata kar laita hey. Agarchay hum saloon ka waqfa guzaar chuke hein. Aur hazaar ha tabdeelion se guzar chuke hein lekin zehan jab maazi ki taraf safar karta hey toh saloon par muheet ko second ke hzaroyn hissay mein tey kar ke bachpan ke zamane mein ja pohanchana hey. Hum maazi ke waqeat ko nah sirf mehsoos kar letay hein balkay yeh waqeat is terhan nazar atay hein jaisay aadmi koi film dekh raha hey.

Kabhi kabhi ehsasat ka farq aam halaat mein bhi itna gehra ho jata hey ke shaoor is ka idraak kar laita hey. Agar kisi kaam mein bohat ziyada yaksoi ho jaye aur shaori waardaat aik markaz par thehr jaye toh yeh baat tajribati mushahida ban jati hey.

Misaal:

Hum kisi dilchasp kitaab ka mutalea karte hon toh mutalea mein is qader inhimak ho jata hey ke waqt ki nifi ho jati hey. Hum mutalea se farigh hotay hein toh mehsoos hota hey ke chand minute guzray hein lekin waqt bohat ziyada guzar chuka hota hey. Isi terhan agar kisi ka intzaar kya jaye toh minute ghanton ke barabar lagtay hein.

Aam tor par khawab ko hafzay mein jama khayalat aur be maienay tasawurat kaha jata hey. Lekin khawab ke tajarbaat is baat ki nifi karte hein ke khawab mehez khayalat ka aks hein. Jab senau e insani ke paas tareekh ka record hey har khittay aur har Quran mein khawab ki ehamiyat ko tasleem kya gaya hey. Ilm al-nafs ki tareekh aur mazhab ke mamlaat mein bhi khawab ko imtiazi maqam haasil hey. Har tabqay aur har satah ke fard ko khawab dekhnay ka tajurbah hota hey. Agarchay har shakhs aksar o beshtar sonay ki haalat mein kuch nah kuch daikhta hey. Lekin kabhi nah kabhi woh aisa khawab dekh laita hey ke beedar honay ke baad is ka taassur faramosh nahi hota. Baaz khawab itnay gehray hotay hein ke beedar honay ke baad in ka assar baydaari mein muntaqil ho jata hey. Logon ko khawab mein khayi hui cheezon ka zayega beedar honay ke baad chand minute aur chand ghanton taq is terhan mehsoos hota hey jaissa baydaari mein khanay ke baad hota hey. Jins se mutaliq khawab dekhnay ke baad aadmi is terhan napak hojata hey jis terhan baydaari mein jinsi talazuz haasil karne ke baad hota hey. Baarha yeh baat mushahiday mein aati hey ke khawab mein dekha hua waqea chand din ya chand mahino baad baydaari mein mann o an isi terhan paish aa jata hey. Is se wazeh hota hey ke jis terhan aadmi maazi ke record ko dohra sakta hey isi terhan woh mustaqbil ke tamsulat (zindagi ke nuqoosh) ko bhi parh sakta hey. Khawab ko roya kaha gaya hey. Aakhri kitaab Quran aur aasmani kitabon mein roya ka bilkhushoos tazkara kya gaya hey aur is baat ki nishandahi ki gayi hey ke roya aisi agency hey jis ki Maarfat ensaan ko ghaib ka kashaf haasil hota hey. Aur roya ki salahiyat ensaan ko maadi satah se Mawrah baton ki ittila faraham karti hey.

Hazrat Yousuf(a. s) ne khawab mein dekha ke Sooraj, chaand aur gayarah setaaray inhen sajda kar rahay hein aur yeh is baat ki taraf ishara tha ke mustaqbil mein aap nabuwat aur ilm laduni se Sarfraz hon ge. Shah misar ke bawarchi aur saqi ne jo khawab dekhe inhen sun kar Hazrat Yousuf(a. s) ne in ke mustaqbil ki pishgoyi kar di. Shah misar ne jo khawab dekha Hazrat Yousuf(a. s) ne is ke jawab mein qeht saali aur phir farawani ghalla ki pishgoyi ki aur tamam baatein isi terhan poori huien. Jis terhan Hazrat Yousuf(a. s) ne nishandahi ki thi. Wazeh rahay ke in khowaboon mein naik khawab paighambar ka hey aur teen khawab aam afraad ke hein. Aur in tenu mein mustaqbil ke halaat ka inkishaaf mojood hey.

Ensaan ki rooh ya anaa hama waqt harkat mein rehti hey. Jis terhan baydaari ka poora waqfa kisi nah kisi harkat se ibaarat hey. Isi terhan khawab bhi harkat hey. Ensaan baydaari mein apni jismani harkaat se waaqif rehta hey. Is liye ke is ki shaori dilchaspi baydaari se qaim rehti hey. Is ke bawajood baydaari ke tamam waqeat is ke hafzay mein record nahi hotay. Sirf woh halaat yaad rehtay hein jo shaoor par kisi bhi wajah se apna assar chortay hein.

Misaal:

Aik shehar se dosray shehar ki taraf safar karte hein. Rastay mein kayi jaghen bohat khobsorat hoti hein aur kitni hi jagah guzarnay par nagwari mehsoos hoti hey. Jagah jagah sign board dekhte hein. Sarrak par daurti hui hazaron gariyaan hamari aankhon ke samnay guzarti rehti hein. Manazair mein sirsabz o shadaab darakht, aur barray barray lawn dekhte hein. Aur jab dosray shehar mein poanch jatay hein, toh koi hum se puchta hey ke tum ne rasta mein kya kya dekha hey toh safar mein dekhe hue manazair ko tafseel ke sath bayan nahi kar saktey. Lekin hum ne agar kisi jagah qiyam kya hey. Koi manzar ghour se dekha hey toh hum bayan kar dete hein. Baqi baton ke baray mein kehte hein. Hum ne dheyaan nahi diya. Kulia yeh bana ke jin baton par hamari tavajja qaim hui hey. Usay hamara zehan record kar laita hey. Lekin jo baatein mehal tavajja nahi bntin zehan in ka ihata nahi kar sakta.

Yahi kulia khawab mein bhi kaam karta hey. Khawab mein khaali hawaas maghloob hotay hein lekin rooh jin waardaat o hawadis se guzarti hey. Inhen hamara zehan is hadd taq samjhta hey jis hadd taq is ki dilchaspi in se wabsta rehti hey. Yahi wajah hey ke hum khawab ke hisson ko bayan kar saktey hein. Jin par dilchaspi ki binaa par hamari tavajja markooz ho jati hey aur jin waqeat par hamari tavajja nahi hoti. In waqeat ki kadiyaa milaane se hamara shaoor aajiz rehta hey.

Kabhi aisa hota hey ke shaoor rooh ki waardaat ko marboot haalat mein dekh laita hey. Aur rooh ki harkat shaoor mein is terhan sama jati hey ke a seen mein maani pehnana zara bhi mushkil nahi hota. Is ko sacha khawab kehte hein aur yahi haalat jab taraqqi karti hey toh kashaf o ilham ke darjay mein poanch jati hey.

Qudrat ne tamam makhloqaat Bashmole ensaan ko is qanoon ka paband kya hey ke koi fard khawab ke hawaas se apna talluq munqita nahi kar sakta. Insani zindagi ke maadi rukh ko barqarar rakhnay ke liye khawab ke hawaas mein daakhil hona zurori hey. Isi liye har fard nah chahtay hue bhi rozana sonay par majaboor hey aur jab woh khawab se beedar hota hey toh jismani harkat ke liye nai tawanai is ke andar zakheera hoti hey.
Khawab ke hawaas qudrat ka aisa Faizan hey jo har shakhs ko haasil hey. Ensaan is se faida uthana chahay toh ziyada se ziyada faida utha sakta hey.
roohani ilm ki ibtida is bunyadi sabaq se hoti hey ke ensaan mehez gosht post ke jism ka naam nahi hey. Jism ke sath aik aur agency wabsta hey jis ka naam rooh hey aur jo is jism ki asal hey. Ensaan ki rooh jism ke baghair bhi harkat karti hey aur ensaan ko agar malka haasil ho jaye toh woh jism ke baghair bhi roohani safar kar sakta hey.

Rooh ki yeh harkat rozana ghair shaori tor par khawab mein waqay hoti hey. Din raat mein koi waqt aisa zaroor aata hey jab ensaan tabiyat mein aik dabao mehsoos karta hey. Ghair iraadi tor par hawaas boujhal honay lagtay hein. Papooton par boojh parta hey aur tabiyat neend ki taraf mael ho jati hey. Hum is hayatiati dabao se majaboor ho kar khud ko neend ke hawalay karne par tayyar ho jatay hein. Ankhen band ho jati hein aur hawaas baydaari ke mahol se doori chahtay hein. Shaoor har is khayaal ko radd kar deta hey jo neend mein mukhil ho. Dekhte hi dekhte asaab par sukut taari ho jata hey aur ensaan ghunodghi se guzar kar halki neend aur phir gehri neend mein chala jata hey.

Yeh kefiyat hawaas ki aisi tabdeeli hey jis mein ensaan ki iraadi koshish shaamil nahi hoti. Woh nah chahtay hue bhi khawab ke hawaas mein daakhil ho jata hey. Chunanchey khawab mein woh jis waardaat se guzarta hey is ke chand ajzaa hafzay mein record hotay hein baqi faramosh ho jatay hein. Agar koi shakhs khawab ki kefiyat mein is terhan daakhil ho jaye ke shaoor hooshiyar o beedar ho toh rooh ki parwaaz mehsoosati tajurbah ban jati hey. Aur ensaan is qabil ho jata hey ke usay yaad rakh sakay. Is ka aasaan tareeqa yeh hey ke ensaan apne iraday se khawab ki kefiyat khud par taari kar le. Matlab yeh hey ke baydaari se khawab mein daakhil honay ka amal jin tarzon mein ghair iraadi tor par waqay hota hey isi tarz mein jab iradah istemaal kya jaye ga toh ensaan ikhtiyaari tor par khawab ke hawaas mein daakhil ho jaye ga.

Agar khawab aur baydaari ke hawalay se muraqba ki tareef ki jaye toh yeh kaha jaye ga ke muraqba beedar rehtay hue khawab ki duniya mein safar karne ka naam hey. Baalfaz deegar muraqba is amal ka naam hey. Jis mein aadmi khawab ki kefiyat ko apne oopar taari karne ki koshish karta hey. Lekin is ka shaoor beedar rehta hey. Muraqba mein woh tamam halaat peda kar diye jatay hein jin se koi shakhs hawaas ki tabdeeli ke waqt guzarta hey. Ankhen band kar ke saans ki raftaar aahista kar li jati hey. Azaye jismani ko dheela chore diya jata hey. Taa ke jism ghair mehsoos ho jaye. Zehni tor par ensaan tamam afkaar o khayalat se zehan hata kar aik tasawwur ki taraf mutwajjah rehta hey. Agar muraqba karne walay kisi shakhs ko dekha jaye toh bzahir yeh mehsoos hota hey ke aik aadmi ankhen band kiye so raha hey. Lekin fi al haqeeqat is ka shaoor is terhan moattal nahi hota jaissa ke khawab mein hota hey. Chunanchey muraqba mein aadmi beedar rehtay hue is kefiyat mein daakhil ho jata hey jo khawab dekhte hue taari hoti hey. Jon hi shaori hawaas par sukut taari hota hey. Beedar ke hawaas par khawab ke hawaas ka ghilaaf charh jata hey. Is haalat mein aadmi apne iraday se un tamam quwatoon aur salahiyaton ko istemaal kar sakta hey jo khawab mein kaam karti hein. Maazi, mustaqbil, doori nazdeeqi, be maienay ho jati hey. Aadmi khaki jism ki tamam quyood se azad ho jata hey.

Yeh salahiyat taraqqi kar ke aik aisay darjay mein poanch jati hey ke khawab aur baydaari ke hawaas parallel ho jatay hein aur insani shaoor jis terhan baydaari ke mamlaat se waaqif hey isi terhan khawab ki harkaat se bhi mutala rehta hey. Chunanchey woh khawab ke hawaas mein apni rooh se hasb iradah kaam le sakta hey.