Chatti Hiss

Insaan ka asal wasf ya insaan ka asal sharf yeh he ke, Allah ne usay apni niabat ataa ki he. Aadam ba-hasiat khalifaat Allah, Allah ki banai hui kainat ka haakim he. Allah ke diye hue ikhtiyarat se woh kainat ki harkaat o saknaat ko ek tarteeb, tawazun aur moueen mikdaron ke saath kayam rakhta he.

Aadam ba-hasiat khalifaat Allah jo ehkamaat sadir karta he is ka talluq roohani uloom se he. Roohani uloom ilm al asma ke shobay hein. Jab koi insaan ilm al asma  ke ilm se door ho jaatha he toh is ke andar shetani waswason ki ibtida hoti he. Woh shukook aur shubhat aur waswason mein mubtala ho kar Allah ki sift rabaniyaat ko bhoolnay lagta he aur apni asal se guraiz karta rehta he.

Takhleeq darasal ilm shey he. Jab taq kisi shey ka ilm nahi hoga shey wajood mein nahi aeye gi. Kainat darasal Allah ka apna zaati ilm he. Kainat aur kainat ke tamam ajzaa tarkeebi pehlay se Allah ke zehen mein maujood the. Allah ke zehen mein kainat ki maujoodgi hi Allah ka ilm he. Kulia yeh bana ke kainat se pehlay ilm he, phir shey he. Ilm shey chunkay barah e raast Allah ka zaati ilm he is liye Allah ki tarah is ilm ko bhi baqaye Dwam haasil he. Shey (maadi wajood) chunkay ilm ke baad ki mazharti shakal o soorat he is liye is ko baqa nahi he. Shey ka jab hum mutalea karte hein toh hum dekhte hein ke, har shey kisi ek nuqta ya markaz ke saath wabasta he. Shey ki takhleeq mein yeh baat makhfi he ke shey har aan ghat thi he aur har aan badhti he. Ghatne aur bherne ka yeh amal bil akhir fanaa he.

Koi roohani aadmi kisi shey mein apne ikhtiyar aur iraday se tasarruf kar saktha he. Tasarruf se kisi shey ke khadd-o-khaal mein tabdeel waqay ho sakti he. Tasarruf se insani khayalat mein bhi tabdeeli ki ja sakti he. Tasarruf ilm shey mein hota he, shey mein nahi hota.

Mawarai duniya mein har lafz shakal rakhta he khuwa woh vahm hi kyun nah ho. Kanoon yeh he ke har shey ki shakal o soorat hoti he. Shakal o soorat ke saath saath is ke andar thos pan hota he. Woh cheez zahir aankhon se nazar aaye nah aaye is ke andar khadd-o-khaal maujood hotay hein.

Har aadmi dekhta he ke vahm ka mareez taqreeban zindagi se kat jaatha he. Vahm ki taaqat se is ka dimagh toot kar bikhar jaatha he. Zindagi ek nuqtay par ruk jati he. Aahista aahista woh muashray mein ek uzoo moattal ban kar zindagi guzarta he. Vahm mein agar shakal o soorat, wazan aur taaqat nah ho toh, koi aadmi vahm mein mubtala ho kar mareez nahi ban sakta. Hawa ek shey he jo aankhon se nazar nahi aati lekin jab hawa ke jhakar chaltay hein toh is ki taaqat ka muzahira hota he. Agar hawa ki koi shakal o soorat nahi he, hawa mein khadd-o-khaal nahi hein, hawa mein taaqat nahi he toh toofani hawaon se badi badi bastiyan naist o nabood kis tarah ho jati hein? Is mushahiday se har fir daal guzarta he ke, jab hawa taiz chalti he toh insaan ke jism par hawa ke asraat barah e raast muratab hotay hein. Yeh ehsas hota he ke koi cheez jism se takkar kar guzar rahi he. Agar insaan koshish kare, ya aisay halaat is ke saath paish aajayen ke jin halaat ki binaa par yaksu ho jaye toh is ke andar chatti hiss bedar ho jati he. Nazriya rang o noor ke mutabiq har insaan ke andar paanch hawaas ke ilawa be shumaar hawaas kaam karte hein. Is baat ko is tarah kaha jaye ga ke paanch huwason mein se har hawaas be shumaar haso se murakkab he. Agar un hawaas ki tadaad ka andaza lagaya jaye toh insaan ki maadi aur roohani zindagi ke andar jitni hawasein kaam karti hein un ki tadaad taqreeban gayarah hazaar he.