Roshni Kya He

Kaha jaatha he ke, zameen se qous o quzah ka faasla taqreeban nau crore meel ke faasle par waqay he. Yani hamari nazar mein itni wusat he ke, hum nau crore meel dur dekh sakthe hein.

March 1978 hamza mein shea shuda kitaab “Rang aur roshni se ilaaj” mein darj he ke, rang o noor ki jo kirnein sooraj se hum taq muntaqil hoti rehti hein, unka chhotey se chhota jazo photon kehlatey he. Foton ka ek wasf yeh he ke, is mein space nahi hota. Is mein lambai, chodaai, motai nahi he. Is liye jab yeh kirnon ki shakal mein pheltay hein toh, ek doosray se takrate nahi, nah ek doosray ki jagah letay hein. Baalfaz deegar yeh jagah nahi roktay. Is waqt taq jab taq doosray rang se nah takrayen. Aap kya samjhe roshni aur rang (makaniyaat) kya he?

Fiza mein jis kadar anasir maujood hein, un mein se kisi ansar se foton ka takrao hi usay makaniyaat banata he. Hamein yeh toh ilm he ke, hamaray kehkashani nizaam mein bohat se sooraj hein. Woh kahin nah kahin se roshni laatay hein. Unka darmiyani faasla kam se kam paanch noori saal bataya jaatha he. Jahan un ki roshniyan takrata hein. Woh roshniyan mikdaron aur qasmon par mushtamil hein. Woh roshniyan chunkay qasmon aur mikdaron par mushtamil hein, is liye halqay bana deti hein. Jaisay hamari zameen aur sayyaray. Is ka matlab yeh hua ke, sooraj se ya kisi aur star sey jis ki tadaad hamaray kehkashani nizaam mein do kharab batayi jati he, unki roshniyan arbon, kharbon, sankhon par mushtamil hein. Jahan unka takrao hota he wahin ek halqa ban jaatha he jisay sayyarah kehte hein.

Space ke chhotey se chhotey zarray ko electron ketay hein. Jahan electron aur foton dono takrate hein, wahin se nigah rang ya roshni dekhna shuru kar deti he. Rang jab roshni mein mazhar bana toh, tabeeyat ka falsafah wajood mein aaya. Tabeeyat mein dilchaspi lainay walon aksar nazriya izafiyat ke baray mein padha hoga o rasna hoga. Aam tor par is ko mushkil nazriya samjha jaatha he. Is ko samajhne mein jo mushkil darpaish hoti he, woh nazriya izafiyat ki wusat he. Nazriya izafiyat ka khulasa yeh he.

1. Kainat mein waqt aur faasle ki mutlaq koi hesiyat nahi he.

2. Kainat laa-mehdood nahi he.

3. Kainat tedhi he jis tarah zameen tedhi he.

4. Sooraj ki shuayen jis waqt kisi sayyaray ke paas se guzarti hein, toh kashish saqal ke baais tedhi ho kar is sayyaray ki taraf mael ho jati hein.

Taalib ilm jab tabyaati nazriya izafiyat se guzar kar nazriya rang o noor ki izafiyat ki taraf mutwajjah hota he toh, wahan usay arbon kharbon duniyaon par mushtamil kainati nazar aati hein.

 Azeem roohani science daan Qalandar Baba Aulia apni kitaab, “Loh o Qalam” mein likhte hein ke:

“Kainat ki doh sthin hein. Agar hum ek satah ko kal zaat kahein toh doosri satah ko yak zaat kahein ge. Kal zaat chhotey se chhotey aur baday se baday zarraat (chaand, sooraj, mareekh, waghera) ka bast (base line) he, yani chhotey se chhota zarra baday se bada kurrah jin roshiniyon ka majmoa he, woh saari roshniyan kal zaat ke ajzaa hein. Agar hum, un roshiniyon ko dekh saken toh yeh tasawurat ki soorat mein nazar ayengi. Yahi tasawurat kal zaat internal self sey yak zaat personal ego mein muntaqil hotay hein. Unka muntaqil hona kal zaat par munhasir he. Kal zaat jin tasawurat ko yak zaat ke supurd kar de, yak zaat inhein qubool karne par majaboor he. Ghulaab ko kal zaat se wohi tasawurat muntaqil hotay hein jo ghulaab ki shakal o soorat mein takhleeq paate hein. Is tarah insaan ko bhi kal zaat se wohi tasawurat muntaqil hotay hein jo insani shakal o soorat ka mazhar hein. Kal zaat insaan ka lashaoor he aur lashaoor hi khud apne jism ki takhleeq karta he. Aam zabaan mein jis ko matter kaha jaatha he, woh lashaoor ki machine ka bana hua he. Samjha yeh jaatha he ke, kharij se jo ghiza insaan ko milti he, is se khoon aur jism banta he. Yeh qiyaas ghalat he. Darasal insaan ka lashaoor tasawurat ko roshni se madday ki soorat mein badal dalta he. Yahi madah jismani khadd-o-khaal aur shakal o soorat mein muta-arif hota he. Jab lashaoor (kal zaat) kisi wajah se tasawurat ko madday mein muntaqil karne ka ihtimaam nahi karta toh mout waqay ho jati he.”

Yak zaat aur kal zaat ke darmain, roshni ek parda he. Is roshni ke zariye kal zaat ke tasawurat yak zaat ko wusool hotay hein. Kal zaat jo itlaat yak zaat ko deti he, un itlaat ko, roshni rang o roop aur abbadat kar, yak zaat taq pohanchati he.

Zaman o makaan do cheez nahi hein. Roshni se milnay wali itlaat ki jo satah nazar se ojhal he, is ka naam zaman (time) he, aur jo satah nazar ke samnay he, is ka naam makaan (space) he.

Agarche kainat ki banawat bohat ziyada paicheeda nahi magar fikr insani namanos honay ki wajah se is ko paicheeda samjhti he.

La tanhaeyat ke aalam se tamam kehkashani nizamon ko idraak taqseem hota he. Yeh idraak la shamr lamhaat se guzarta he. Yahi lamhaat kehkashani nizamon ki shakal o soorat ikhtiyar kar letay hein. Jab hum nazriya izafiyat mein zamaniyaat aur makaniyaat ka tazkara karte hein toh darasal unhi lamhaat ka tazkara karte hein. Yeh lamha kya he? Yeh lamha ek nuqta he aur is nuqte mein hi saari kainat band he. Nuqte ka khulna ya nuqta ki harkat idraak he. Idraak hi hamein zamaniyaat aur  makaniyaat se azad kar deta he, aur idraak hi makaniyaat aur  zamaniyaat mein band karta he. Kainat ke idraak mein harkat hoti he. Khud la tanhaeyat mein harkat nahi hoti yeh harkat ek unit he. Is unit ki doh sthin hein. Ek ka naam zaman he aur doosri ka naam makaan he. Zaman, kainat ki base aur makaan kainat ke khadd-o-khaal hein.

Jo qoumain, nizaam kainat mein taffakur karti hein, unke oopar taraqqi ki rahein khul jati hein. Maujooda daur mein science is kadar taraqqi kar chuki he ke, agar taraqqi pazeer qoum science danon ki saf mein shaamil ho kar scienci eejadat karna chahe toh, science daan secdon saal aur agay badh jayen ge.

Zaman o makaan ki pabandion se azad honay ke liye, mann his alqom taraqqi pazeer aqwam ko anbia ki tarz e fikr ki taraf rujoo karna hoga.

Tamam aasmani kitabon mein kainat se mutaliq scienci uloom maujood hein. Agar hum ilhaami kitabon par tafakkur karein toh bohat kam arse mein maujooda science daano par sabqat haasil kar sakthe hein. Is waqt science ke samnay sab se ahem masla yeh he ke, zamaan ki nafi kar ke ziyada se ziyada raftaar par control haasil kar liya jaye. Ilhaami kitabon mein zaman ki nafi timelessness ka formula maujood he. Taffakur ke saath jab hum aakhri ilhaami kitaab ka mutalea karte hein toh, hum dekh letay hein ke yeh saari kainat roshni he. Maujooda daur ka science daan is maqam taq pohonch gaya he. Isne maloom kar liya he ke, zameen par har cheez roshni ke ghilaaf mein band he. Insaan ke oopar bhi roshni ka ek ghilaaf he jis ko scienci istilaah mein aura kaha ja raha he. Kirlian photography key zariye science daan aura ke shadow ka photo lainay mein kamyaab hogaye hein. Agar taraqqi pazeer aqwam aakhri ilhaami kitaab mein malka Saba ke qisse par ghor karein aur ilm al-kitab seekh lein toh zaman o makaan ko apni marzi ke mutabiq istemaal karne par qudrat haasil kar sakti hein.

Kanoon:

Kainat ko doh tarzon se dekha jaatha he. Ek sirf dekhna aur doosray marhalay mein yeh baat maloom karna, ke kainat kin formulon se murakkab he. Kainat ko dekhna ya mazahir ko dekhna shaoori dairecar mein aata he. Kainat ke batin ko dekhna lashaoor mein dekhna he. Insaan ka lashaoor is baat ko achchi tarah jaanta he ke, kainat ke har zarray ki shakal o soorat harkaat aur baatini hesiyat kya hein. Shaoor mein yeh ilm is liye nahi aata ke, insaan ko apne lashaoor ka mutalea karna nahi aata. Agar hamaray andar lashaoor ko mutalea karne ki salahiyaten bedar ho jayen toh kainat ke har zarra ki shakal o soorat harkaat aur baatini hesiyat ka mutalea karna asaan ho jaatha he.

Azal se abadd taq jo kuch jis tarah aur jis tarteeb ke saath wuqoo mein aana tha wuqoo mein aagaya. Yeh baat aakhri ilhaami kitaab Quran mein balosahaat bayan hui he ke, mawarai hasti Allah ne, “Kun” kaha toh azal se abadd taq jo kuch jis tarteeb ke saath wuqoo mein aana tha woh zahir ho gaya he. Khaaliq ke zehan mein kainat se mutaliq jo program tha is program se mutaliq jo formule they, jo ajzaye tarkeebi they, un ajzaye tarkeebi mein maazi, haal aur mustaqbil jis tarah bhi maujood tha, “Kun” kehte hi sab wajood mein aagaya. Kun kehnay ke baad kisi zamane mein bhi lakhon saal pehlay ya lakhon saal baad jo cheez bhi muzahirey mein aayegi woh is ka mazhar hogi jo kun ke baad mazhar ho chuka he. Kharbon duniyaon mein koi aisi cheez maujood nahi he jo, pehlay se apna wajood nah rakhti ho.

Kisi baat ko sahih tor par samajhne ke liye insaan ka gher janabdaar hona zaroorihe. Agar gher janabdaar zehan nahi hoga toh mainey pehnanay mein maslhatin shaamil ho jayen gi. Har shakhs ko tarz e fikr ke doh zawiye haasil hein. Ek zavia yeh he ke, aadmi apni zaat se alag ho kar sochta he aur doosra zavia yeh he ke aadmi apni zaat ko samnay rakh kar ghor o fikr karta he. Jo bandah apni zaat ko samnay rakh kar tajassus karta he, iske oopar haqayiq munkashif nahi hotay aur jo bandah gher janabdaar ho kar gehray tafakkur ke saath ghor o fikr karta he is ke oopar haqayiq munkashif ho jaathay hein.