Wahdat Al Wajood Wahdat Al shuhood

Jab nigah bil wasita dekhti he toh khud ko makaniyaat aur zamaniyaat ke andar muqeed mehsoos karti he aur jaisay jaisay bil wasita dekhnay ki tarzain  gehri hoti jati hein, isi munasbat se kasrat dar kasrat darjay takhleeq hotay chalay jaathay hein. Wahdat al-wajood aur wahdat alsh_hod ya wahdat ki eslehaath, insani zehan ki apni ikhtira he. Insaan apni mehdood feham ke mutabiq ya apni mehdood fikri salahiyat ke mutabiq jo kuch bayan karta he, woh insaan ki apni fikr ke andar mehdood hota he. Yeh kehna ke wahdat al-wajood wahdat baari taala he hargiz sahih nahi he. Is liye Allah ki wahdat ko ya Allah ke kisi wasf ko insani shaoor bayan karne se qatee kotah aur qassar he. Yeh mumkin hi nahi he ke, kisi lafz ke zariya Allah ki sifaat ka mukammal izhaar ho sakay.

Insaan ki mehdood fikr ke andar Allah taala ki sifaat jis hadd taq samaye is ne is ko la mahdoodiat ka naam de diya toh is ka matlab yeh hua, jab hum Allah ki wahdat ka tazkara karte hein toh fil haqeeqat apni wahdat ka zikar karte hein. Yani hum yeh kehna chahtay hein, ke hum ne Allah ki sifaat ko is hadd taq samjha he.

Allah ka ilm jab nuzool karta he toh, is nuzool ki pehli haalat ka naam idraak he. Allah ka yeh ilm jab idraak ban kar ek nuqta par kuch der kayam karta he aur es ke baad andar geherai pedha hoti he toh, nigah ban jati he. Idraak mein jab taq geherai pedha nahi hoti he, khyaal ki kefiyat warid nahi hoti. Idraak agar gehra he aur khyaal ki soorat mein maujood he toh koi cheez ya soorat samnay nahi aati sirf ehsas hota he. Yani idraak jab khyaal ki hudood mein daakhil hota he toh, kisi cheez ka halka sa aks padtha he aur jis cheez ka aks padtha he, is cheez ka ehsas pedha ho jaatha he. Khyaal ki hudood mein ehsas toh kaam karta he lekin is ki hesiyat sirf fikr ki hoti he. Jab ehsas ek hi nuqta par chand lamhon ke liye markooz ho jaatha he toh is nuqta mein khadd-o-khaal aur shakal o soorat pedha ho jati he. Yeh khadd-o-khaal aur shakal o soorat androoni nigah ke samnay aajate hein. Nigah ke samnay anay walay maware khadd-o-khaal ya zahiri khadd-o-khaal jab ek nuqta par chand lamhe aur markooz rehtay hein toh, shey goya ho jati he aur qowat goyai agar zara der aur is nuqta ya is ek fard ki taraf mutwajjah rahe toh fikr aur ehsas mein rangeeni pedha ho jati he aur nuqta apne ird gird nirngi ka ek hajhoom mehsoos karta he. Jab is hajhoom par rooh ki markaziat kuch der ke liye kayam ho jati he toh shaoor mein kashish ki roshan lehrein pedha ho jati hein. Yeh lehrein jisay dekhti hein, mehsoos karti hein, inhein choo deti hein. Lehron ke is amal ka naam “lams” he.

Koi bhi makhlooq ya aadam zaad oopar se neeche seedi bah seedi utar kar pedha hota he aur is ki rooh apne izhaar aur apni jalva namai ke liye gosht post ka ek jism takhleeq karti he. Is ke baad fikr insani tunazul yafta shakal se saood ki taraf mutwajjah hoti he, aur hamari hiss pedha honay wali hiss se ya pehlay hawaas se door honay lagti he. Doori se morad yeh he ke, pedha honay wala ek din ka bachcha jab doosray din mein daakhil hota he toh, pehla din zindagi ke nuzool ka radd amal he. Yahi radd amal makaniyaat aur zamaniyaat ka ehsas dilaata he. Bachcha pedha hua, is ki tamam sifaat, is ke tamam aaza, is ke tamam hawaas, ek lamhe ke baad doosray lamhe mein tabdeel ho jaathay hein. Yahi tabdeeli darasal zamaniyaat aur makaniyaat ka phelao he.

Bachcha shaoori aur lashaoori tor par is baat ko samajh raha he ya gher ikhtiyaari tor par yeh baat is ke shaoor mein record ho rahi he ke, is ek lamhe se guzar kar doosray lamhe mein daakhil ho gaya hoon. Ek ghanta, ek din, ek mah aur ek saal se doosray saal mein daakhil ho gaya hoon. Shaoori kefiyat mein darjah bah darjah seedi bah seedi hawaas ka safar karna hi zamaniyaat o makaniyaat he. Pedha honay walay bachche ke minute, ghantay, haftay, mahinay aur saal guzarnay ka matlab yeh he ke, woh nuqta jis ki hesiyat ilm aur aleem ki he, ilm nazooli se door ho jaatha he. Yahan taq ke mout warid ho jati he. Mout ke baad rooh ek aur ilm jadeed sikhti he. Jo ilm makaniyaat aur zamaniyaat mein band ho kar samnay nahi aata. Is ilm jadeed mein insaan gosht post ke jism se azad ho jaatha he.

Kainat ki saakht par ghor karne se yeh uqda khulta he ke saari kainat, is mein insaan bhi shaamil he, roshni ke ilawa kuch nahi he aur yeh roshni mustaqil teen dairon mein oopar neeche ghoom rahi he. Pehlay dairay mein kainat se mutaliq gheb ki tamam maloomat naqsh hein aur woh ramooz hein jin ke tehat kainat takhleeq ki gayi he. Insaan ke andar pehlay dairay mein woh ilm naqsh he jo maslehton aur asaraar ka ilm he. Mawarai ilm seekhnay wala koi shagird jab is maqam taq pohonch jaatha he ke is ke samnay pehla daira aajaatha he toh woh tajalliyat ka mushahida kar letha he. Jab tajalliyat insaan ke mushahiday mein ajati hein toh kainat ke gheb se mutaliq record bhi isi ki nazron ke samnay aajaatha he.

Doosra daira noor ka daira he. Is dairay mein woh ehkanaat naqsh hotay hein jo ilm ke baad zindagi aur zindagi ka kirdaar bantay hein.

Takhleeq se mutaliq teesra daira roshiniyon ka daira he. Is dairay mein zindagi ka har amal record hota he. Jahan taq zindagi ke amal ke record honay ka talluq he yeh sirf insaan aur jinnaat ke liye makhsoos nahi he balkay kainat mein maujood tamam makhlooq ke amal ka record he. Hum jab dairon ka tazkara karte hein toh, yeh tasawwur ubharta he ke dairay koi alag alag cheez hein. Pehla, doosra aur teesra daira. Lekin aisa nahi he. Yeh mehez samajh ke liye ya alfaaz ki kami ki majaboori ke baais he. Hum duniya mein maujood alfaaz mein record zindagi ki poori tashreeh nahi kar sakthe. Yeh teenon dairay teen ourak ke do do safhaat ki tarah ek doosray mein payvasat nazar atay hein.

Teen dairon mein pehla daira energy banata he. Doosra daira is energy ko istemaal karke zindagi ki tarzain mutayyan karta he aur teesra daira, tamam kirdaron ko yakja karkay mazahir ki soorat mein paish karta he.