Takhreeb O Taamer

Kainat ki base tajalli he. Kainat ki shuruvaat tajalli se hoti he. Kainat ke har zarray mein yeh tajalli mstqlan gasht karti rehti he aur is tarah gasht karti he ke shey ke mehdood tareen markaz se bhi guzarti rehti he shey ke mehdood tareen markaz ya khoal se morad yeh he ke kainat mein jitne zarraat heinhar zarray mein tajalli gasht kar rahi he. Tajalli kainat ke ajzaye tarkeebi aur kainat ke har zarray ki mustaqil aur mutawatar harkat he. Agar is harkat ko kainat ke zarraat mein se guzarte waqt koi napasandeedah amal paish aajaye toh is ke andar ek toofani kefiyat pedha ho jati he. Harkat mein Adam tawazun pedha ho jaatha he. Adam tawazun peed ahwani se moueen mikdaron mein tagayyur pedha ho jaatha he chunkay Allah ke banaye hue ek mukammal system mein tagayyur waqay ho raha he is liye Adam tawazun pedha ho jaatha he. Jis ke nateejay mein koi nah koi takhribi asar muratab ho jaatha he. Aam halaat mein dekha jaatha he ke, insani jism ke andar khoon daud karta rehta he. Yeh baat saabith ho chuki he ke, insani fikr o khayalat ka asar barah e raast khoon aur jism par padta he. Khayalat agar paragandah hein aur khayalat mein agar kasafat he, bezari he, toh khoon ke oopar is ka achcha asar muratab nahi hota. Maslan ek aadmi sadi hui khazaei istemaal karta he ya ek aadmi aisay khayalat mein zindagi guzarta he jo khayalat khud is ke zameer ke liye malamat ka daraja rakhtay hein toh aisi zindagi se is ka jismani nizaam aur shaoori waardaat o kefiyat mutasir hoti hein.

Phoday, phinsiyan, daad aur namaloom qisam ki bimariyan zahir honay lagti hein. Insani iraday mein agar takhreeb shaamil ho jaye toh, is ki quwaten kher ke bar aks kaam karne lagti hein. Tajalli chunkay kher he aur takhreeb ko napasand karti he, is liye be rukhi ikhtiyar kar lethe hein aur tajalli ki is be rukhi se kher ki taseer moattal ho jati he.

Har mazhab mein ibadat ke liye ghusal ya wudu ka ihtimaam kiya jaatha he. Ghor talab baat yeh he ke, ibadat ka talluq, jismani aaza se nahi he. Ibadat ka talluq zehan se he, aur zehni tor par markaziyat kayam karne se he toh phir ghusal ya wudu kyun zaroori he? Ibadat karne se pehlay jab hum ghusal ya wudu ka ihtimaam karte hein toh is ihtimaam se hamari tarz e fikr mein pakizgee aur tabiyat mein shaguftagi pedha ho jati he. Tabiyat ki yeh shaguftagi ibadat mein inhimak pedha karne ka zariya ban jati he.

Miqdaar sifar 0: Kainati shaoor ko zahir karti he ke, kainat ke tamam afraad mein taqazoon ki mikdareinmushtarik hein. Maslan bhook pyaas baqaye nasal ka taqaza waghera.

Miqdaar number 01 se 05: noi shaoor ko zahir karti he. Maslan miqdaar number 01 no-insani he. Number 02 no hewan aur is tarah number 05, 04, 03 no nabataat, jamadat aur jinaat hein. Yeh jibilli taqazoon ka daira he jis mein har no apni jibilli taqazoon par amal karti he.

Afraad ki takhleeq:

Har no se is ke afraad ki mutawatar takhleeq hoti rehti he aur yeh infiradi shaoor he. Har no moueen mikdaron ke saath pedha hoti he, moueen mikdaron ke saath zindah rehti he aur moueen mikdaron ke saath fanaa ho jati he. Hum jab noi aitbaar se no ke afraad ki zindagi ka mutalea karte hein aur noi zindagi mein taqazoon ka tajzia karte hein toh yeh baat munkashif hoti he ke, har no mein jazbaat mushtarik hein. Zindagi ke aamaal aur jismani takazey mushtarik hein. Lekin shakal o soorat aur jibilli taqazon ke zala se har no aur har no ke afraad alag alag zindagi guzaar rahe hein. Har janwar ki shakal o soorat bhi alag he. Saath hi saath hum yeh dekhte hein ke jis tarah insaan ko pyaas lagti he aur pani pi kar woh apni pyaas bujhata he isi tarah sher, bhed, bakri ko bhi pyaas lagti he aur woh bhi insaan ki tarah pani se sairaab hotay hein. Hum yeh bhi dekhte hein ke sher ke tabee takazey bakri ke tabee taqazoon se mukhtalif hein. Yeh baat bhi mushahida mein he ke bhook, pyaas, ghez o gazabb aur jinsi takazey har no ke tamam afraad mein yaksaa tor par maujood hein. Taqazoon mein yaksaniyat is baat ka saboot he ke saari kainat kisi ek nuqtay mein band he. Is ek nuqtay se kainat ki tamam noain aur no ke tamam afraad munsalik hein. Shakal o soorat aur tabiyat ke lehaaz se no aur no ke afraad ka alag alag hona is baat ki alamat he ke, noi takazey taqreeban ek hein. Is ke bawajood har fard apni khaas aadat, khaas salahiyat ka haamil he. Noi aitbaar se jab moueen mikdareinkaam karti hein toh har no ke afraad ek doosray se qurbat mehsoos karte hein. Ek doosray ko pehchante hein. Ek doosray ka dukh dard bantthe hein. Lekin jab no ke kisi fard ko pyaas lagti he toh amal yaksaa ho jaatha he, is liye ke kainat mein maujood jitni noain hein, un sab ko pyaas lagti he aur woh sab apni pyaas pani se bhujati hein. Sher ho, bhed ho, bakri ho, parindah ho, jin ho ya koi aur no ho. No ke har fard mein yeh jaan-na mushtarik he ke pani peenay se pyaas rafa ho jati he.