Energy

Takhleeq karne walon mein behtareen Khaaliq Allah, aisa Khaaliq he jis ki takhleeq mein wasail ki pabandi nahi he. Is ke iraday mein jo cheez jis tarah aur jis khadd-o-khaal mein maujood he, jab woh is cheez ko wajood bakhshnay ka iradah karta he toh hukum de deta he, aur takhleeq apne pooray wasail ke saath wajood mein ajati he.

Sab se behtar Khaaliq honay se morad yeh he ke, Allah ke ilawa aur bhi takhleeq karne walay hein. Allah ki takhleeq ke ilawa doosri har takhleeq wasail ki paband aur mohtaaj he. Science daano ne bijli se doosri zeli takhliqat ko wajood mein lana chaha toh arbon, kharbon cheez wajood mein aagayeen.

Allah ka wasf yeh he ke, Allah ne ek lafz “Kun” keh kar bijli ko wajood baksh diya. Aadam zaath ne ikhtiyaari tor par jab bijli ke ilm mein tafakkur kiya toh is bijli se hazaron cheezein wajood mein aagayeen. Bijli se jo cheezein wajood mein ayeen, woh insaan ki takhleeq hein. Roohani nuqte nazar se Allah ki is takhleeq mein se doosri takhliqat ka mazhar ban-na darasal no-insani ka bijli ke andar tasarruf he. Yeh wohi ilm he jo Allah ne aadam ko sikha diya tha. Allah ne aadam ko aisa ilm sikha diya he jo barah e raast takhleeqi formulon se murakkab he. Jab insaan is ilm ko haasil karta he aur is ilm ke zariye tasarruf karta he toh, nayi nayi cheezein wajood mein aa jati hein.

Kya aap jantay hein kainat kya he?

Kainat ek ilm he. Aisa ilm jis ki buniyaad aur haqeeqat se Allah ne no-insani ko waaqif kar diya he. Is waqoof ko haasil karne ke liye zaroori qarar diya gaya he ke rooh ke andar tafakkur kiya jaye.

Allah ne Quran pak mein farmaya he:

“Humne loha nazil kiya aur is ke andar insanon ke liye beshumar faiday mehfooz kar diye hein.”

Jin logon ne lohe ki sifaat mein tafakkur kiya, unke samnay lohe ki laa-mehdood salahiyatein aagayeen aur jab un salahiyaton ko istemaal kar ke lohe ke ajzaye tarkeebi ko mutharrak kar diya gaya toh, loha ayjadat ka zariya bangaya. Maujooda science ki har taraqqi kisi nah kisi tarah lohe se wabasta he. Jis tarah loha ek wajood he, isi tarah roshni bhi ek wajood he.

Wasail ki hudood se guzar kar, ya wasail ke uloom se agay badh kar jab koi bandha roshiniyon ka ilm haasil kar letha he, woh bohat saari takhliqat wajood mein le aata he. Allah apni takhleeq mein kisi ka mohtaaj nahi he. Jab woh koi cheez takhleeq karta he toh, takhleeq ke liye jitne wasail maujood hona zaroori hein, woh khud wajood mein aajaathay hein. Bande ka tasarruf yeh he ke, woh Allah ki banayi hui takhleeq mein tasarruf karta he. Is tasarruf ke doh tareeqay hein, ek tareeqa wasail mein mehdood rehkar wasail ko mujtma kar ke koi nayi cheez banana; aur doosra tareeqa roshiniyon mein tasarruf karke kisi cheez ko wajood mein lana he. Yani, koyi cheez jin roshiniyon par qayam he un roshiniyon ko mutharrak kar ke kisi cheez ko takhleeq karna. Roohani duniya mein un roshiniyon ka naam, “Nasma” he. Scienci duniya mein un roshiniyon ko “Aura” kaha ja raha he. Jab koi bandha roshiniyon ke is ilm ko jaan letha he, toh, is ke oopar takhleeqi formule zahir honay lagtay hein. Insaan ek aisi takhleeq he jo, Allah ki takhleeq mein tasarruf karne ki qudrat rakhti he aur yeh ilm usay Allah ki taraf se muntaqil hue hein. Allah yeh baat jantay hein ke, insaan se zeli takhliqat wajood mein aati raheingi is liye Allah ne apne liye kaha he:

“Mein takhleeq karne walon mein behtareen Khaaliq hoon.”

Insani zindagi teen dairon mein taqseem he; maadi, zehni aur marwaye zehni. Maadi zindagi ka tabeyaat se talluq he. Zehni dairay ka nafsiat se aur marwaye zehni dairay ka talluq maabaad ul nafsiyat se he.

Nazriya rang o noor ke mutabiq, maabaad ul nafsiyat baad al nafsiyat mein, tabeyaat aur nafsiat se hatt kar un agencio ka tazkara kiya jaatha he jo, kainat ki mushtarik satah mein amal pera hein aur kainat ke qawaneen amal ka ihata karti hein. Nazriya rang o noor is amar ki wazahat karta he ke, insaan kainat ki takhleeq mein kaam karne walay formulon se kahan taq waaqif he? Yeh formule is ki dustarus mein hein ya nahi, aur hein toh kis hadd taq hein? Insaan ke liye unki ifadiyat kya he? Aur un se aagahi haasil karkay woh kis tarah zindagi ko khushgawar aur kamyaab bana saktha he?

Is haqeeqat se koi inkaar nahi kar saktha ke, insaan ki zindagi mein khusi aur gham ka talluq barah e raast khayalat aur tasawurat se qayam he. Koi khayal hamaray liye musarrat agey hota he aur koi khayal intahi karbnak.

Nazriya rang o noor ke mutabiq har cheez ke doh rukh hotay hein. Dimagh ke bhi doh rukh hein. Ek rukh woh jo, sir ke seedhi taraf he aur doosra rukh woh jo sir ke bayen taraf he. Dono hissay ya dono dimagh har waqt kaam karte rehtay hein. Farq yeh he ke, ek hissay ki karkardagi bedaari ke hawaas banati he aur doosray hissa ki karkardagi se raat ke hawaas bantay hein.

Seedhi taraf ka dimagh shaoor he, aur ulti taraf ka dimagh lashahoor he. Jab taq koi baat ya koi amal sirf shaoor ke dairaykaar mein rehta he woh cheez ziyada der mehfooz nahi rehti aur bhool ke khanaay mein ja padthi he. Agar koi kaam koi amal shaoor ki satah se guzar kar lashahoor mein daakhil ho jaatha he, toh yeh kaam feham o firasat ke saath hafza ke oopar naqsh ho jaatha he.

Jab hum koi kitaab, course ka koi mazmoon zaathi tor par padhte hein, is mein sabaq ka ratna bhi shaamil he, toh shaoor ki satah se woh agay nahi badtha. Lekin agar hum yahi sabaq aur yahi mazmoon ghor o fikr aur samajh boojh ke saath padhte hein, toh woh lashahoor ki hudood mein chala jaatha he aur is ka mafhuum yaad rehta he. Allah ne aadam ko zameen mein apna naib muqarrar kiya he. Aadam ko niabat is waqt muntaqil hui, jab Allah ne aadam ko “Ilm al asma” sikhaye. Allah ki taraf se is intizami umoor ko samjhna aur Allah ke diye hue “Ilm al asma” ki roshni mein un intizami umoor ko chalana niabat ke dairay mein aata he. Insaan ko ba-hasiyat khalifa Allah “Ilm al asma” ki hikmat, takveen ke asaraar o ramooz is liye sikhaye gaye ke woh nayi nayi takhliqat wajood mein lata rahe. Allah ne har cheez ki takhleeq ke formule banaye hein aur har formula moueen mikdaron ke tehat kaam kar raha he, Allah ki kitaab mein he,

“Hum ne har cheez ko moueen mikdaron se takhleeq kiya he.”

Hum yeh batha chuke hein ke, asal insaan rooh he. Zahir he rooh iztiraab, kashakash, ehsas, mehroomi aur bimarion se mawrah he. Rooh apne aur jism ke darmiyan ek medium banati he. Is medium ko hum jism e insani aur rooh ke darmain nazar nah anay wala jism keh sakthe hein. Yeh gher mayari insaan bhi bekhtiar he. Is ko yeh ikhtiyar he ke rooh ki faraham kardah itlaat ko apni marzi se mayine pehna de. Jis tarah moueen formule kaam karte hein, isi tarah rooh aur jism ke darmiyan nazar na anay wala jism bhi formulon ke tehat mutharrak aur baamal he. Is mein arbon, kharbon formule kaam karte hein jin ko hum chaar anwanat mein taqseem karte hein.

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Roohaniyat ka taalib ilm, is ilm par jitni dustarus haasil kar letha he itna hi sukoon mil jaatha he.

Khauf o gham ki jagah itminan qalb, mehroomi ki jagah kamiyabiyan aur shaoor ki mehdood darjaa bandi se nikal kar mawarai duniya ke shab o roz is ke samnay aajaathay hein.