Wehdatul Wajood Aur Wehdatu Shaood

Nigah do tarah dekhti hey….Aik barah’raast, dusrey bil’waastah. Aainah ki misaal ooper aa chuki hey. Jab hum apni zaat yani daakhil mein dekhtey hain tu yeh nigah ka barah e rast dekhna hey. Yeh dekhna “Joo” yani wehdat mein dekhna hey. Wehdat mein dekhney wali yehi nigah insan, Amr rabbi, Rooh ya jazzo la tajzza hey. Yehi nigah shahid ko mashood sey qareeb karti hey. Yehi nigah نَحْنُ اَقْرَبُ اِلَیْہِ مِنْ حَبْلِ الْوَرِیْد ka inkishaaf karti hey. Yehi nigah apni jagah Ilm illahi ya Ilm toheed hey. Yehi nigah kasrat mein izaafi, tafseeli, tausiyee aur mehsoosaati tabiyat banti hey. Es ki pehli harkat Ilm toheed ya wehdat-ul-wajood hey. Es hi nigah ki dusri, teesri, chothi aur paanchwein harkat kasrat ya wehdat-ul-shahood hey. Yehi nigah jab bilwaastah dekhti hey tu makaniyat aur zamaniyat ki ta’meer karti hey. Es ki harkaat mein jaisey jaisey tabdeeli hoti hey waisey waisey kasrat ke darjey takhleeq hotey jaatey hain. Yeh nigah tanazul awal ki hesiyat mein shaoor quwat-e-nazarah, guftaar, shaamah aur lams banti hey.

Har tanazul mein es ke do juzv hotey hain. Yeh nigah harkat mein aaney sey pehley tanazul awal mein Ilm aur aleem aur harkat mein aaney ke baad tanazul doyem mein shaoor, tanazul Soyem mein niagaah aur tashkeel, tanazul chaharam mein guftaar aur samaat, tanazul panjum mein rangeeni aur ehsaas, tanazul shshum mein kashish aur lams hoti hey.

Tanazul awal wehdat ka aik darjah hey aur tanazul doyem kasrat ke paanch darjey hain. Es tarah tanazalaat ki ki ta’daad chhey (6) ho gayi. Pehla tanazul lateefah wehdat, dusrey paanch tanazul latayef kasrat kehlatey hain. Juzo laytujza insan ya Rooh ki saakht yehan sey mukasf ho jati hey.

Awal zaat Baari Taala hey aur Baari Taala ka zehan Ilm waajib kehlata hey. Waajib mein Kainat ka wajood Allah Taala ke iraadey ke tehat mojood tha. Jab Allah Taala ney es ka muzaahirah pasand faramaya tu hukum diya “Kun” yani harkat mein aa. Choonachey ba’shakal Kainat waajib mein jo kuch mojood tha es ney pehli karwat badly aur harakat shuru ho gayi. Pehli harkat yeh thi ke mojoodat ke har fard ko apna idraak ho gaya. mojoodat ke har fard ki fikr mein yeh baat ayeeke mein hoon. Yeh andaz-e-fikar aik gum’shudgi aur mehwiyat ka Aalam tha. Har fard na peda kinaar dariaye toheed ke andar ghotah zan tha. Har fard ko sirf itna ehsaas tha ke mein hoon. Kahan hoon, kiya hoon aur kis tarah hoon es ka koi ehsaas issey nahin tha, es hi Aalam ko Aalam wehdat-ul-wajood kehtey hain. Es Aalam ko ahl-e-Tasawuf mehaz wehdat ka naam bhi detey hain. Yeh wehdat, wehdat Baari Taala hargiz nahin hey kiyun ke Baari Taala ki kisi sifat ko alfaz mein bayan karna na’mumkin hey. Yeh wehdat zehan insani ko apni aik ikhtaraa hey jo sirf insan ke mehdood daairah-e-fikar ka muzahirah karti hey lekin Allah Taala ke kisi lamehdood wasaf ko sahi tor par bataney sey qatai kotaah aur qaasir hey. Yeh na’mumkin hey ke kisi lafz ke zariye Allah Taala ki sifat ka mukamal izhaar ho sakey.

Is haqeeqat ko nazar andaaz nahin kiya ja sakta ke “wehdat” fikr insani ki apni aik ikhtara honey ki hesiyat mein ziyadah sey ziyadah fikr insani ke uloom aur wusat ko bayan karti hey. Jab koi insan lafz wehdat istemaal karta hey tu es kemaani bas yehi nikaltey hain ke wo Allah Taala ki yaktaai ko yehan tak samjha hey. Bilfaaz deegar lafz wehdat ka mafhoom insan ki apni had fikr tak mehdood hey. Es sey bohat arfa-wa-alaa hain. Jab hum wehdat kehtey hain tu fil-haqeeqat apni hi wehdat fikr ka tazkirah kartey hain. Es hi maqam sey Aalam wehdat-ul-wajood ke baad Aalam wehdat-ul-shahood ka aaghaz hota hey. Allah Taala rooho’n sey mukhaatib ho kar farmaatey hein:

(Kiya mein tumhara Rabb nahin hoon) اَلَسْتُ بِرَبِّکُمْ

Yehan sey insan ya Amr rabbi ki nigah wajood mein aa jati hey. Wo dekhta hey kisi ney mujhey mukhatib aur mukhatib par es ki nigah parti hey. Wo kehta hey “balaa” ji haan, mujhey aap ki rabaniyet ka aitraaf hey aur mein aap ko pechaanta hoon. (Quran)

Yeh hey wo maqam jahan Amr rabbi ney dusri harkat ki. Ya dusri karwat li. Es hi maqam par wo kasrat sey muta’ruf hua. Es ney dekha ke merey siwa aur bhi makhlooq hey kiyun ke makhlooq ke hajoom ka shahood issey haasil ho chukka tha, issey dekhney wali nigah mil chuki thi. Yeh waajib ka dusra tanazul hua. Es tanazul ki hadood mein insan ney apney wajood ki gehrayee ka ehsaas aur dusri makhlooq ki mojoodgi ka shahood peda kiya. Pehley tanazul ki hesiyat Ilm aur aleem ki thee yani insan ko sirf apney honey ka idraak hua tha.

Main hoon……… “Main “Aleem aur “Hoon” Ilm hey. Dusrey tanazul mein gumshudgi ki had sey aagey barha tu es ney khud ko dekha aur dusro’n ko bhi dekha. Es hi ko Aalam wehdat-ul-shahood kehtey hain. Peheley tanazul ko jo mehaz idraak tha jab ehsaas ki gehrayee haasil hoyee tu nigah wajood mein aa gayi. Nigah idraak ki gehrayee ka dusra naam hey.

Qa’noon:

Idraak geheraa honey ke baad nigah ban jata hey. Idraak jab tak halka ho aur khayaal ki hado’n tak mojood rahey, es waqt tak mushahidah ki haalat ronuma nahin hoti. Ehsaas sirf fikr ki had tak kaam karta hey. Jab fikr aik hi nuqtah par chand lamho’n ke liye markooz ho jati hey wo nuqtah khad-o-khaal aur shakal-o-surat aik roop ikhtiyaar kar leta hey. Es hi ko mushidah ya shahood kehtey hain. Ab fikr nigah ki hesiyat mein es nigah jo nuqtah ka mushahidah kar rahi hey goya ho jati hey ya bolney lagti hey. Es nuqtah par Amr Rabbi kehta bhi hey aur sunta bhi hey.

Yeh quwat goyaai jissey nataq kehtey hain agar zara es nuqtey ki taraf aur mutawajo rahey tu fikr aur ehsaas mein rangeeniyon ka chashmah ubal parta hey aur apney ird gird neyarngi ka aik hajoom mehsoos karney lagti hey.

Jab es hajoom par Amr Rabbi ki tawajo zara si der aur markooz raheti hey tu shahoor insani mein kashish ki roshan leheren peda ho jati hain. In leheron ki aik sifat yeh bhi hey ke yeh apney matmah-e-nazar ya shahood ko jissey wo dekh rahi hain ya mehsoos kar rahi hain choo deti hain. In leheron ke es amal ka naam “Lams” hey. Yehan sey yeh qanoon puri tarah waaza ho jata hey ke Ilm hi ki judaganah harkaat ya haalto’n ka naam khayaal, nigaah, guftaar,, shaamah aur lams hey.

Bayaan kardah qa’noon sey es baat ka inkishaaf ho jata hey ke aik haqeeqat apni haalat badalti rehti hey. In tabdeeliyo’n mein mukhtalif inkishafaat ka qayaam hey. Jis nuqtah par jo inkishaaf surat pazeer hey wohi Amr Rabbi ki harkat ban jaata hey. Jis tarah khayaal Ilm hey es hi tarah nigah bhi Ilm hey aur nigah ke baad ki tammam haalatein bhi Ilm hain. Koi haalat in hadood sey baahir qadam nahin rakh sakti. Ilm ki hadood ke andar hi darjah ba darjah geheri hoti chali jati hey.

Hamaari fikr ooper sey neechey ki taraf seerhiya’n utarti hey aur hum fikr ki shakal-o-surat ko mukhtalif ehsasaat ka naam detey chaley jaatey hain. Jab hum aik khayaal ko zehan mein shidat sey mehsoos kartey hain tu wohi khayaal shakal-o-surat ban kar ronuma ho jata hey. Wo hi shakal-o-surat mazeed ghor-o-fikar ke asar sey guftagu karney lagti hey. Zara aur shidat hoti hey tu yehi guftagu ranga rang libaaso’n mein jalwah gar ho jati hey. Aakhiri marhalah mein shidat ehsaas ke baais hum in ranga rang libaaso’n ki taraf khud ko khinchta hua mehsoos kartey hain. Yehan tak ke hamari hiss in ranga rang libaaso’n ko chhoo leti hey. Yehan par hamara tajasus khatam ho jata hey. Yeh kefiyat fikr insani ke liye lazat ki intiha hey. Es aakhri nuqtah sey phir fikr insani ko lotna parta hey. Yani jis cheez ko hum ney abhi chhua hi tha hamari hiss es sey door honey lagti hey. Yehi haalat hamari hiss ka rad-e-amal hey jo makaniyat aur zamaniyat ke fasal ka ehsaas dilaata hey. Abhhi hum jis cheez sey qareeb they raftah raftah es sey door hotey chaley jaatey hain aur majmoyee tor par isi nuqtah ki doori ka naam mot hey. Mot waarid honey ke baad Rooh guzrey hoye tajurbaat sey aik majmoyee Ilm jadeed seekhti hey. Isi Aalam ka naam Aalam-e-Ghaib ka shahood hey.

Aik baar phir zindagi ki tashreeh bayan ki jati hey.

Yeh Kainat apni har shakal-o-surat aur har aik harkat ke sath Allah Taala ke Ilm mein mojood thi. Es hi mojoodgi ka naam wajood-e-roya hey aur jis Ilm mein Kainat ki mojoodgi thi, Allah Taala ke es Ilm ko waajib ya Ilm-e-Qalam kehtey hain. Ilm waajib Allah Taala ki aik sifat hey jis ko zaat ka aks kehtey hain.

Ilm waajib ke baad jab Allah Taala ki sifaat aik qadam aur neechey utartey hain tu Aalam waqiah ya Aalam arwaah ka zahoor ban jati hain. Yehi wo mehal e waqoo hey jab ke Allah Taala ney zahoor takhleeq ka iradah farmaya aur lafz Kun keh kar apney iraadey ko Kainat ki shakal-o-surat bakhshi. Yehan se do hesiyatein qayam ho jati hain……. Aik hesiyat Allah Taala ke Ilm ki, dusri hesiyat Allah Taala ke iraadey ki aur asal iradah hi Azal ki ibtida karta hey. Azal ke ibitdaai marhaley mein mojoodat saakit-o-saamat hain. mojoodat ki shakal ko roohaniyet ki zubaan mein Ilm wehdat, kuliyaat ya Ilm looh-e-mehfooz kehtey hain. Jab Allah Taala ko yeh manzoor hua ke mojoodat ka sakoot tootey aur harkat ka aaghaz ho tu Allah Taala ney mojoodat ko mukhatib kar ke irshad farmaya:

اَلَسْتُ بِرَبِّکُمْ

Ab mojoodat ki har shey mutawajo ho gayi aur es mein shaoor peda ho gaya. Es shaoor ney jawaban BALLA keh kar Allah Taala ke Rabb honey ka aitaraf kar liya. Yeh Aalam waqiah ki pehli shakal thi. Ashiya mein jab harkat ki ibtidah hoyee tu Aalam waaqiah ki dusri shakal ka aghaz ho gaya. Es shakal ka naam aam zubaan mein kasrat hey. Es hi shakal ko Aalam Misaal ya “Joo” kehtey hain.

Yehan sey Amr Rabbi rooh, juzv e latajza ya insan zindagi ka iqdaam karta hey aur es hi ka aks nasoot mein waqiaat ki shakal-o-surat ikhtiyaar kar leta hey. Aalam-e-nasoot kay yeh aks ashiya ka dusra tamsul hey. Zaat ka aks Ilm waajib ya Ilm Qalm. Ilm waajib ka aks Ilm wehdat ya Ilm looh-e-mehfooz hey. Ilm looh-e-mehfooz ka aks “Joo” yani tamsaal hey. Aalam tamsaal ka aks tamsul saani ya Aalam takhleet hey. Aalam –e-takhleet ko aalam-e-naasoot bhi kehtey hain.