ZAHIRI ALOOM AUR ROHANI ALOOM

Kaayenaat aur kaayenaat mein karorron dnyaon mein do aloom raaij hain.

Aik ilm hsoli aur dosra ilm huzoori.

Ilm Huzoori :

Ilm huzoori woh ilm hai jo hamein ghaib ki duniya mein daakhil kar ke ghaib se muta-arif karata hai. Ilm huzoori seekhnay walay bande ke andar la shaori tehreekaat amal mein aa jati hain. La shaori tehreekaat amal mein aa jaany se morad yeh hai ke Hafza ke oopar un baton ko jo bayan ki ja rahi hain aik naqsh ubharta hai. Maslan agar ilm huzoori sikahnay wala ustaad kabootarr kehta hai to zehan ki screen par kabootarr ka aik khaka bantaa hai aur jab alfaaz ke andar geherai peda hoti hai to dimagh ke andar fi al waqea kabootarr apne poooray khadd-o-khaal ke sath nazar aata hai. Isi terhan Rohani ustaad jab atom ka tazkara karta hai to atom ki saakht atom mein tawanai aur anasir aur anasir ki bahami pewastagi se ban'nay walay saalmaat ka idraak hota hai. Ilm huzoori mein teen abwab aur 18 klasin hoti hain.

Baab Awwal : Ajmal

Baab Doyam : Tafseel

Baab Soyam : Asaraar

Ilm Hasooli :

Ilm hsoli yeh hai ke jab koi ustaad shagird ko tasweer banana sakata hai to graph ke oopar tasweerai khadd-o-khaal bana kar dikha deta hai. Shagird jitne zouq o shoq se ustaad ki rahnumai mein mashq karta hai isi munasbat se woh achchca ya bohat achchca musawir ban jata hai. Is ke bar aks ilm huzoori hamein batata hai ke har ensaan ke andar tasweer bananay ki salahiyat mojood hai, ustaad ka kaam sirf itna hai ke shagird ke andar musawir ban'nay ki salahiyat ko mutharrak kar deta hai. Hum is baat ko aur ziyada wazahat se bayan karte hain :

It’tilaat Ka Ilm :

Duniya mein jo kuch mojood hai ya honay wala hai ya guzar chuka hai woh sab khayalat ke oopar rawan dawaan hai. Agar hamein kisi cheez ke baarey mein koi ittila millti hai to woh cheez hamaray liye mojood hai aur agar hamein apne andar se kisi cheez ke baarey mein ittila nahi millti ya kisi cheez ke baarey mein khayaal nahi aata to woh cheez hamaray liye mojood nahi hai. Jab koi aadmi musawir ban-na chahta hai to pehlay is ke zehen mein khayaal aata hai ke mujhe tasweer banani hai. Koi aadmi machine is waqt banata hai jab usay machine bananay ka khayaal aeye. Agar khayaal nah aeye to koi aadmi engineer, dr, teacher waghera nahi ban sakta.

Ali haza-ul-qayaas duniya ke har ilm ki yahi noiyat hai. Pehlay ilm ke barey mein hamaray andar khayaal peda hota hai aur hum is khayaal ki taraf mutwajjah ho jatay hain aur ilm hamaray zouq o shoq ke mutabiq hamaray andar kaam karne wali makhsoos salahiyat ko mutharrak kar deta hai. Ustaad ka kaam sirf itna hai ke woh shagird ke andar mojood salahiyat ko beedar karne mein Muawin ban jata hai. Jis terhan tamam aloom o fanoon ki salahiyaten ensaan ke andar mojood hain isi terhan tasawuf ya' ' Rohani aloom' ' seekhnay ki salahiyat bhi ensaan ke andar mojood hai. Jab aadmi tasweer banana seekh laita hai to is ka naam musawir ho jata hai aur jab aadmi furniture bananay mein maahir ho jata hai to is ka naam barhayi rakh diya jata hai. Agar koi aadmi scienci aitbaar se koi cheez ijaad kar laita hai to woh science daan kehlata hai. Rohani ustaad ki madad se shagird apne andar Rohani salahiyaten beedar kar laita hai to is ka naam Rohani ensaan ho jata hai.

Scienci Scandal :

1912 mein England ke british museum mein aik insani khopdi ki numayesh ki gayi. Jis ke neechay likha tha pitt down man. Is takhti par yeh bhi likha gaya tha ke yeh ensaan se millti jalti makhlooq ki khopdi hai jo paanch laakh qabal zindah tha aur yeh makhlooq mojooda ensaan ki jadd-e-amjad thi. Poooray chalees saal is khopdi par behas hoti rahi. Kanfrnsz munaqqid ki gayeen aur is par kitaaben bhi likhi gayeen. Lekin jab radio carbon tareeqa ijaad huato yeh inkishaaf huake yeh khopdi darasal aik ensaan ki thi jabkay jabra aik bandar ka tha aur ensaan ki khopdi daidh so saal purani thi jabkay bandar ke jabray ki Umar sirf chalees saal thi. Darasal yeh aik aala darjah ka scienci scandal tha chunancha khopdi ko foran showando mein se utha liya gaya.

Lekin ajeeb baat yeh hai ke is bunyaad par jo dplome diye gaye ya kitaaben likhi gayeen un ko jhoota nahi kaha gaya. Reserch karne walay qiyaas par qaim shuda scienci nateeja ki bunyaad par maazi ko arbon saal par phela dete hain. Jab ke un ke paas tareekh saabit karne ka koi yakeeni zareya nahi hai.

Mafroozah Aloom:

Duniya ki paidaiesh ke mutaliq takhmeenah bhi qiyaas par mabni hai. Bataya jata hai ke zameen paanch arab saal purani hai. Kuch science daan zameen ki Umar ko chaar hisson mein taqseem karte hain.

Pehla daur taqreeban nisf arab saloon par mushtamil hai, dosra daur satrah crore saloon par muheet hai, teesra daur saarhay chay crore saloon par mushtamil hai, choutha daur pachees laakh saloon par mushtamil hai.

Kuch science daan Daleel ya sanad ke baghair zameen par ensaan ke zahuur ko das laakh saal pehlay batatay hain jabkay kuch science daan ensaan ka zameen par zahuur das hazaar saal se pachaas hazaar saal batatay hain. Matlab yeh hai ke zameen ki takhleeq aur ensaan ki takhleeq ke baarey mein science daan kisi aik nuqtay par khud ko mujtma nahi kar sakay. Chand science daan tkhminon aur andazon se baat karte hain aur naye science daan un ki nafi kar dete hain.

Yeh bhi kaha jata hai ke Hazrat  aadam aleh salam ke waqt se qareeban das arab ensaan duniya mein reh chuke hain. Hamaray is daur mein bataya jata hai ke zameen par chay arab ensaan abad hain, yeh barri ajeeb baat hai ke paanch arab saal mein sirf paanch arab ki abadi zameen par shumaar ki jati hai. Hamein is se gharz nahi ke science daan jo kuch kehte hain ke is ke peechay konse awamil hain, science daan jo kuch kehte hain dosray science daan is ki tardeed kar dete hain lekin yeh baat tey shuda hai ke zameen bohat taweel arsay se qaim hai aur zameen par bastiyan bastii hain aur barbaad ho jati hain. Hum Hazrat  aadam aleh salam ke zameen par utrney ke baad ki zindagi ka mutalea karte hain to zameen ke mukhtalif adwaar hamaray samnay atay hain aur yeh saaray adwaar irtiqa yi marahil tey kar ke phir is nuqta par aa jatay hain jahan se irtiqa shuru huatha

Maadi Geologist:

 Zameen par teen hissay pani hai aur aik hissa khushki hai. Zameen tabqaat ya parat dar parat bani hui hai, jis terhan pyaaz mein be shumaar parat hain isi terhan zameen bhi tabqaat ya parat dar parat takhleeq ki gayi hai. Zameen ko udhera jaye to nazar aata hai ke zameen ka har parat aik nai takhleeq hai. Hum kisi parat ka naam loha, kisi parat ka naam koyla, kisi parat ka naam tanbah ya peetal rakhtay hain. Kisi parat ko urinium ya doosri dhaton ke naam se jantay hain.

Geologist yeh baat jaanta hai ke zameen ke zarraat darasal nai nai tkhliqat ke farmole hain. Yahi sorat e haal matti ki bhi hai. Zameen par matti kahin surkh hai, kahin siyah hai, kahin bharbhari hai, kahin chikni hai, kahin pahar ki terhan sakht hai aur kahin duldul hai. Zameen ki aik khasiyat johar jagah khud apna muzahira karti hai yeh hai ke zameen maa ki terhan apne batan mein kisi beej ko nashonuma deti hai. Jis terhan aik maa pehlay din se bachay ko apne batan mein takhleeqi prosis ke mutabiq nashonuma day kar peda karti hai. Isi terhan zameen bhi be shumaar beejon ko allag allag takhleeq kar rahi hai. Hum jab zameen ki tkhliqat ke oopar ghhor karte hain to yeh baat yaqeen ka daraja haasil kar layte hai ke zameen darasal kisi takhleeq ko Mazhar bananay ke liye bunyadi masalha faraham karti hai. Jis terhan kisi khilonay ki die mein plastic daal kar khilona bana liya jata hai.

Har Beej Aik Die Hai :

Zameen ko Allah taala ney yeh Wasf bakhsha hai ke woh har die ke mutabiq paidaiesh amal mein le aati hai. Jab hum beej ke oopar ghhor karte hain to hamara shaoor yeh jaan laita hai ke har beej aik die hai. Zameen ka Wasf hai ke woh jab kisi die ko istemaal karti hai to is die ko jitna chahay phela deti hai, jitna chahay sukairh layte hai. Chhootey se chhota beej jo rai ke danay se bhi chhota hota hai is terhan wusat day deti hai ke woh bohat bara darakht ban jata hai. Zameen ka aik Wasf yeh bhi hai ke teen hissay pani ki tarseel is terhan karti hai ke woh pani die ke mutabiq khud ko die mein tahleel kar deta hai. Pani ka Wasf hai behna. Agar pani ka bahao khatam ho jaye to pani sarr jata hai. Is mein badboo aur taffun peda ho jata hai.

Insani Fitrat :

Har insaan ke andar teen hissay pani hai. Is ka matlab yeh huake insaan ki fitrat pani ki fitrat ke mutabiq hai. Jab tak insaan apni fitrat yani musalsal harkat mein waqt guzarta hai woh fitrat se qareeb rehta hai aur jab koi fard apni fitrat yani harkat se inhiraf karta hai to is ke oopar jamood taari ho jata hai aur jamood taffun ban jata hai. Zameen ke andar zameen ke oopar jitne bhi tabqaat hain, maslan ashjar, nabataat, madniyaat ki fitrat harkat ke ilawa kuch nahi hai.

Rohani Geologist :

Tasawuf ke barey mein aam tor par kaha jata hai ke yeh ilm duniya bezaar logon ka ilm hai. Jo zamana ke sard o garam se bachney ke liye khud ko muashray se daur kar dete hain. Aisa nahi hai ke ahal tasawuf achi terhan jantay hain ke kaayenaat musalsal harkat hai. Yahi wajah hai ke Ellahi mission phelanay ki zimma daari ahal tasawuf hazraat o khawateen ke supurd ki gayi hai jo jamood se inhiraf karte hain.

Duniya bezari aur jamood ke barey mein shud o mad se tazkara aik saazish hai jis ke zareya tasawuf ko badnaam kya gaya hai. Sufi to itna fa-aal hota hai ke har shakhs is ka muqaabla bhi nahi kar sakta. Sufi shab beedar hota hai, mehnat mazdoori kar ke apne bachon ka pait palta hai, kaarobar karta hai lekin kaarobar mein qawaneen ki pairwi karta hai, muashra mein raaij qawaneen ka ehtram karta hai, pak saaf rehta hai, Allah ki makhlooq ki khidmat karta hai, makhlooq se mohabbat karta hai, jabkay chalaak aur ayyar logon nay Allah ki makhlooq ko apne liye zareya muaash banaya huahai. Paanch waqt Allah ke huzoor haazir hona, haazir honay se pehlay ihtimaam karna, ruku,  sujood mein adab ka khayaal rakhna, subah se dopehar tak bachon ke liye muaash ke kaam karna, bachon ki tarbiyat karna, un ko aloom sikhana, qaraabat daaron ke haqooq poooray karna, mout o zeist mein shareek hona, tazkia nafs ke sath taqwa ikhtiyar karna, kis terhan duniya bezari ho sakti hai. Islam mein jab rahbaniyat nahi hai to musalman duniya bezaar nahi ho sakta, sufi bhi sab woh kaam karta hai jo awam al naas karte hain. Magar farq yeh hai ke sufi har amal aur har kaam Allah ki Maarfat karta hai. Sufi surah baqra ke pehlay ruku ki pairwi karta hai. Agar aisa nahi hai to is ka shumaar sufia ke giroh mein nahi hota.

Salahiyaton Ka % :

 Is waqt zameen par chay arab abadi hai. Yeh is abadi ka zikar hai jo zameen ka teesra hissa hai. Zameen par abad bustiyon aur shehron ko dekha jaye to nazar aata hai ke abadiyaan aur shehar darasal valleys hain kahin ghaatiyan hain aur valleys chhoti hain aur kahin barri hain, shumal mein pahar hain. Junoob mein ghaatiya’n khulay maidan hain, un ghatiyon aur khulay mahdanon ko pahoron se dabaya gaya hai aur atraaf mein samandar hain, samandar ke andar jazeeray hain aur yeh chhootey barray jazeeray hi shehron mein tabdeel hotay rehtay hain. Jab ke jo abadi maloom duniya kehlati hai abadiyaan is ke ilawa bhi hain.

Science naay bohat taraqqi ki hai aur mojooda taraqqi paanch se das feesad taq insani salahiyaton ka muzahira hai. Jab hum yeh kehte hain ke ensaan apni salahiyaton ka sirf das feesad istemaal karta hai to hamaray liye yeh lamha fkrih hai ke nawway feesad salahiyaten kya hain ?

Arbon saal mein ensaan is qabil huahai ke woh das feesad salahiyaton ka istemaal kar saka hai. Sawal yeh hai ke nawway feesad chhupi hui salahiyaten agar istemaal ki jayen to is ke liye kitna waqt darkaar ho ga ?

Paanch Feesad Salahiyat :

Science ke bakol ensaan paanch arab saloon mein insani salahiyaton ka paanch se das feesad taq istemaal jaan saka hai. Is taraqqi ko kaisay taraqqi ke urooj ka zamana kaha ja sakta hai ?

 Science daan yeh bhi kehte hain ke pehlay zamane mein aisi ayjadat ho chuki hain. Jin ayjadat ke farmolon se aaj ki science abhi taq waaqif nahi hui hai. Aasmani kitabon injeel, torait, Zaboor aur quran hakeem ka mutalea kya jaye to sab kitaaben yeh dars deti hain ke ensaan do rukhon se murakkab hai. Aik rukh maadi jism hai aur dosra rukh Rohani jism hai. Maadi jism maa ke batan mein anay ke baad bantaa hai. Isi ko shaoor kehte hain. Aur Rohani jism, maa ke pait mein anay se pehlay se mojood hai. Is ka lashavr se tshbihh di jati hai.

Agar ensaan shaoor mein rehtay hue, reserch aur talaash karta hai to woh arbon saal mein paanch se das feesad salahiyaton se waaqif hota hai aur agar ensaan apni rooh se waaqif ho kar lashavr mein reserch aur talaash karta hai to is ke oopar qaleel arsay mein baqi nawway feesad salahiyaten bhi munkashif ho sakti hain. Zaman aur makaan ke farmolon ka inkishaaf is ke liye aaasaaan ho jata hai.

Quran hakeem ka irshad hai :

'' har chhoote se chhoote aur barri se barri baat ko quran mein wazahat ke sath bayan kar diya gaya hai.' '

( surah Saba. Aayat : 3 )