Ism e Zaat

Kehkashani nizamon aur hamaray darmain bada mustahkam rishta he. Pey dur pey jo khayalat zehan mein atay hein, woh doosray nizamon aur aabadiyon se hamein masool hotay rehtay hein. Noor ki yeh lehrein ek lamhe mein roshni ka roop dhaar lethe hein. Roshni ki yeh choti badi lehrein hum taq be shumaar tasweer khanaay lekar aati hein. Hum unhi tasweer kanoon ka naam wahima, khyaal, tasawwur aur tafakkur rakh dete hein. Allah ka irshad he,

“Logon! Mujhe pukaro mein sunoon ga. Mujh se maango mein doonga.”

Allah ka har ism ek chupa hua khazana he. Jo log un khazanon se waaqif hein, jab woh Allah ka naam vird zabaan karte hein toh unke oopar rehmaton aur barkaton ki barish barasti he. Aam tor par Allah ke ninyanave naam mashoor hein. Is besh baha khazanay se faida uthane ke liye, har naam ki taseer aur padhnay ka tareeqa alag alag he. Kisi ism ki baar baar takraar se dimagh is ism ki nooraniyat se maamoor ho jaatha he aur jaisay jaisay Allah ke ism ke Anwaar dimagh mein zakheera hotay hein, isi munasbat se bigade hue kaam bantay chalay jaathay hein aur hasb dalkuha nataij muratab hotay rehtay hein, lekin jis tarah asraat muratab hotay hein, isi tarah gunaaho ki tareqi insaan ke andar roshni ko dhundla deti he. Kotahyon aur khataon se aadmi kasafaton, andheron aur taffun se kareeb ho jaatha he aur Allah ke noor se door ho jaatha he.

Ism zaat ke ilawa Allah ka har ism Allah ki sift he, aur Allah ki har sift fa-aal aur mutharrak he. Har sift apne andar taaqat aur zindagi rakhti he. Jab hum kisi ism ka vird karte hein toh is ism ki taaqat aur taseer ka zahir hona zaroori he. Agar matlooba fawaid haasil nah hon toh, yeh insaan ki apni kotahi aur badkhta tarz e amal ka nateeja hota he.

Kanoon:

Jab hum kisi shey ka mushahida karte hein toh pehlay woh shey hamaray mushahiday mein aati he. Phir shey ke andar shaoor aur feham ubharta he jo shey ke taaruf ka zariya bantaa he. Jab taq shey mushahiday mein daakhil nah ho, ya shey ki feham ki ittila rooh se shaoor ko muntaqil nah ho, hum kisi shey ke barey mein koi maani mutayyan nahi kar sakthe.

Hum jab kisi cheez ka naam letay hein, toh woh sunne walay ki rooh mein pehlay warid hoti he. Maslan jab sooraj kaha jaatha he toh sunne wala apne inner mein sooraj ko mehsoos karta he is ke baad shaoori tor par sooraj ke maani aur mafhuum mutayyan hotay hein. Hum rozana zahiri aankh se sooraj ko dekhte hein, woh sooraj daakhil ke andar maujood sooraj se mukhtalif he. Nah sirf yeh ke mukhtalif he balkay, jis tarah hum sooraj ko dekhte hein roohani aankh se jo sooraj nazar aata he woh is sooraj ke bar aks he jo hum din mein sooraj dekhte hein. Maadi aankh ke zariye dekhnay se yeh taassur kayam hota he ke sooraj ke andar hararat aur garmi he. sooraj ki hararat, garmi, rang aur shuaon ke zariye zameen ko hararat aur garmi pohonch rahi he.

Roohani aankh se nazar aata he ke sooraj bohat ziyada chamakdar siyah taway ki tarah he. Roohani aankh se jo sooraj nazar aata he is mein roshni aur rang nahi he. Isi tarah jab hum apne sayyara ko dekhte hein toh sayyare ke oopar ya sayyare mein maujood fiza mein jo roshniyan hein un roshiniyon ko sooraj ki roshniyan qarar dete hein, jab ke roohani aankh yeh dekhti he ke har sayyara bazat khud ek roshni he. Sooraj ke andar zahiri aankh se jo taizi nazar aati he woh darasal zameen ya kisi sayyare ka aks (reflection) he. Roohani aankh jis tarah sooraj ko dekhti he woh aisi haqeeqat he jis mein tagayyur nahi he.

Allah ko kisi ne nahi dekha, lekin jab koi bandah Allah ka naam suntha he tawa seen ke daakhil mein ek haqeeqat warid hoti he. Aisi haqeeqat jis ko nazar andaaz nahi kiya ja saktha, maslan ek aadmi Allah ke wajood se inkaar karta he lekin sawal yeh pedha hota he ke, inkaar kis cheez ka kiya ja raha he? Mafhuum yeh hua ke ek haqeeqat sabta he jo insaan ke andar daakhil hoti he aur shaoor is haqeeqat ka dabao bhi mehsoos karta he. Is haqeeqat ke maani aur mafhuum agar zehan ya shaoor ke oopar poori tarah wazeh nahi hota toh woh Allah ka inkaar kar deta he. Darasal woh kehna yeh chahta he ke jis Allah ka tazkara kiya ja raha he is Allah ko shaoori feham tasleem nahi karti. Roohaniyat ke mahireen nigah ki teen tarzain kayam ki hein. Yaqeen ka ilm hona, yaqeen ko dekh lena aur yaqeen ki haqeeqat se waqif hona.

Aayine ki misaal samnay rakh kar tafakkur kiya jaye toh yeh haqeeqat munkashif hoti he ke, ek shakhs aayine mein apna aks dekh raha he magar aayine ki sifaat ya khususiyaat is ke samnay nahi hein. Woh sirf itna jaanta he ke, mujh jaissa ek insaan mere samnay khada he. Is yaqeen ki buniyaad par woh aayine mein khud ko dekh raha he. Is haalat ka naam yaqeen ka ilm he. Yani is mein yeh ilm daakhil ho gaya he ke, woh aayina dekh raha he. Agar dekhnay walay ko yeh ilm he ke, mein aayine mein apna aks dekh raha hoon aur woh aayina aur aks ki haqeeqat se nawaqif he toh yeh ilm, yaqeen ko dekh lena he. Is ke bar aks agar dekhnay wala apni aur aayina ki haqeeqat jaanta he. Yani woh aayine ke dekhnay ko dekh raha he toh is haalat ka naam yaqeen ki haqeeqat se waaqif hona he.

Kanoon:

Har cheez apne andar doosri cheez ko jazb kar rahi he aur jazb kar ke doosray ko dikha rahi he. Kainat mein woh afrad jo apni zaat mein dekhte hein, unka mushahida he ke, har cheez khud kuch nahi dekh rahi balkay kisi ke dekhnay ko dekh rahi he. Saari kainat ek aaina he aur yeh aaina roshni he. Ek roshni he jo mukhtalif roop badal kar mukhtalif sooraton mein zahir ho rahi he aur har soorat mein roshni kisi doosri soorat ko dekh lethe hein. Yahi wajah he ke insaan ke oopar jab mout warid ho jati he is ke bavajood ke jism ke tamam hissay ankhein, dimagh doosray aaza mein koi tabdeeli nahi hoti lekin woh kuch nahi dekh sakta. Wajah yahi he ke jo roshni aayine ka kaam de rahi thi is naay maadi jism se rishta munqita kar liya he.

Yat ka lafz jab zabaan se ada hota he toh is ke mainey yeh hotay hein ke hum kisi aisi tarz e fikr ka tazkara kar rahe hein jo tarz e fikr duniya mein raaij tamam maadi uloom se alag he. Un uloom ka talluq tabeeyat se ho, nafsiat se ho, ya maabaad ul nafsiyat se ho. Har ilm hamein ek roshni deta he. Shaoori tor par jab hum kuch dekhte hein, yeh samajte hein ke hum jo kuch dekh rahe hein, maadi aankh se dekh rahe hein aur jab hum roohani aankh se dekhnay ka tazkara karte hein toh kehte hein hamari aankh vaastaa ban rahi he aur hum kisi cheez ke dekhnay ko dekh rahe hein. Jab hum pani ko dekhte hein toh fi al waqea hum pani ko nahi dekhte balkay pani ke dekhnay ko dekhte hein. Yani pani hamein dekhta he aur pani apne dekhnay ke amal ko hamein muntaqil kar deta he aur hum pani ke dekhnay ko dekh letay hein. Barah e raast dekhnay ki nazar kainati shaoor he. Kainati shaoor ya kainati nazar jis maqam aur jis nuqta par jalva gir hoti he woh ek hi tarz rakhti he. Yeh baat har shakhs jaanta he jis tarah ek insaan pani ko pani dekhta he isi tarah insaan ke ilawa makhlooqaat jarandi, parinday aur darendey aur makhlooq ka har fard pani ko dekhta he. Aisa kabhi nahi hua ke insaan ne pani ko pani dekha ho aur sher ne pani ko doodh dekha ho. Jis tarah insaan lohe ko sakht mehsoos karta he isi tarah choonti se hathi tak ki makhlooq ka har fard lohe ko sakht mehsoos karta he. Kainat mein phelay hue tamam manazair isi kanoon ke paband hein. Aadmi chaand ki taraf nazar utha kar chaand ko jis shakal o soorat mein dekhta he, chakore bhi chaand ko is soorat mein dekhta he. Jis tarah ek aadmi pani pi kar anton ki sirabi karta he isi tarah gaaye, bhens, bhed bakriyan aur doosray janwar pi kar apni jismani nashonuma karte hein. Darakth ki jaddain bhi pani ko pani samajh kar peeti hein. Jis tarah insaan aur doosray janwar pani se nashonuma paate hein, isi tarah phool bhi pani se apni nashonuma karte hein. Jis tarah ek saanp doodh ko doodh samajh kar peeta he isi tarah bakri bhi doodh ko doodh samajh kar peeti he. Yeh ek mushtarik nigah he jo saari kainat aur kainat ke tamam afraad mein yaksaa tor par kaam kar rahi he. Un tamam misalon se yahi nateeja nikalta he ke, kainat ke andar jitni noeen hein aur makhlooqaat mein, nauon ke afraad hein, un sab mein nazar ka ek hi kanoon karfarma he.