Kainat Ki Raftaar

Roohani talbat aur talba yeh kanoon jantay hein ke, kainat aur yeh saari duniya hawaas ke oopar kayam he. Hawaas mein do rukh hotay hein.

 1. Woh hawaas, jin mein tagayyur hota rehta he. Jaisay jaisay tagayyur waqay hota he isi munasbat se rang pedha hotay hein.

2. Woh hawaas jin mein tagayyur waqay nahi hota. Jahan tagayyur nahi hota wahan be rangi hoti he.

Hawaas mein tagayyur varaye be rang se hota he. Varaye be rang mein tagayyur se ek aisi rangeeni pedha hoti he jo be rangi kehlati he. Be rangi mein tagayyur pedha hota he toh hawaas mein ek ek rang pedha ho jaatha he aur yeh bohat saare rang jama ho kar kainat ban jaathay hein.

Wahima se tagayyur ki shuruvaat hoti hein. Yeh tagayyur khyaal aur tasawwur ki rahein tey karke mehsoos ban jaatha he. Khyaal, tasawwur aur mehsoosaat ek dairay mein safar karte hein. Jis tarah khayalat aur tasawurat mehsoosaat ban-nay ke liye safar karte hein, isi tarah yeh dobarah palat the hein. Khyaal, tasawwur aur ehsas jin marahil se guzar kar kisi maqam par theherthe hein, is maqam ko samajh aur is maqam ka mushahida karne ke liye hamein teen shawaron se guzarna padta he aur teen shawaron se guzar kar jis maqam par gher mutagheyar maqam aata he nazriya rang o noor ke peirokaar is maqam ko lashaoor ka naam dete hein.

Hum jab mazhab ki taraf rujoo karte hein aur ilm nabuwat mein ghor o fikr karte hein toh aasmani kitaaben hamari rahnomai karti hein ke un shawaron ke ilawa shaoor awwal aur shaoor doyam bhi hein. Alfaaz ki kami ke baais hum un dono shawaron ko lashaoori shumaar kaheinge. Yani ek woh shaoor jo awam se muta-arif he, ek woh shaoor jo kisi hadd taq mufakreen aur science danon se muta-arif he aur woh shaoor jo sirf ilm nabuwat se haasil ho sakthe hein. Hum jab kainat ki saakht mein tafakur karte hein toh hum dekhte hein ke, kainat ki saakht mein ek shaoor aur teen lashaoor paye jaathay hein. Is ki equation is tarah he.

Pehla Shaoor.. .. .. .. .. ..  Shaoor Awwal

Doosra Shaoor.. .. .. .. .. ..  Shaoor Doyam

Teesra Shaoor.. .. .. .. .. ..  Shaoor Soyam

Choutha Shaoor.. .. .. .. .. ..  Shaoor Chaharum

In chaaron shaooron mein se shaoor awwal ki hesiyat la makan ki he, aur baqi teen shaoor makaan hein. Yeh teeno shaoor is liye makaan hein ke un mein tagayyur paaya jaatha he aur pehla ek shaoor chunkay tagayyur se azad he, is liye yeh la makan he.

Makaniyat, lamakaniyat ka safar karne ke liye sab se pehlay hamein kainat ke andar maujood mehwari gardish ko samjhna padega. Is ke baad tolani gardish ko.

Misaal:

Hum glass dekhte hein ya glass par nazar padthi he toh, glass ki pehchan ke liye hamein nuzool o saood ke che dairon se guzarna padta he. Pehlay hamaray andar glass ka

1. Wahima pedha hota he. Wahima mein jab geherai pedha hoti he toh,

2. Khyaal ban jaatha he. Yani hum jab glass dekhte hein toh pehlay glass ka ek heavily hamaray zehan mein warid hota he. Is heavily mein naqsh o nigaar nahi hotay lekin naqsh o nigaar ka aks zehan par padta he. Aisa aks jis ko dekh kar glass ko mehsoos kar sakthe hein, lekin dekh nahi sakthe. Phir yahi khyaal aur gehra hota he toh,

3. Tasawwur ki shakal ikhtiyar kar letha he aur jaisay hi tasawwur ki shakal ikhtiyar karta he,

4. Ehsas ka darja haasil kar letha he. Foran hi ehsas,

5. Tasawwur mein, aur tasawwur

6. Khyaal mein muntaqil ho jaatha he.

Yahi wajah he ke hum ek waqt glass ko dekhte hein; doosray waqt glass nahi hota. Yani hum ne jab glass ko dekha pehlay hamaray zehan par wahima warid sun-huwa. Aisa wahima jis ko hum alfaaz mein bayan nahi kar sakthe. Khyaal mein ek shakal o soorat aayi. Is shakal o soorat ne jab geherai ikhtiyar ki toh, tasawwur ban gaya. Haqeeqat yeh he ke, hum maadi glass ke na honay ke bawajood glass ko dekh rahe hein, aur jab yeh tasawwur ghera ho jaatha he toh, hamaray andar glass ko dekhnay ka ehsas pedha ho jaatha he aur hum glass ko dekh letay hein aur choo letay hein.

Yeh baat bohat ghor talab he ke, is kainat mein jo kuch bhi he woh mehwari aur tolani gardish mein safar kar raha he. Mehwari gardish ka matlab yeh he ke, harkat ka ek nuqta se shuru ho kar isi nuqta par khatam hona, mehwari gardish ka yeh kanoon hi darasal poori kainat ko mutharrak kiye hue hein. Nuzool o saood ka yeh amal ek second ke hazaron hissay mein waqay hota he aur ek second ke hazaron hissay mein do baar yeh palat jaatha he aur baar baar is ka iada hota rehta he. Baar baar is ka iada jis raftaar se hota he woh raftaar itni taiz hoti he ke hum har ek cheez ko apne samnay sakit mehsoos karte hein. Halaanke kainat mein koi shey sakit nahi he. Kainat mein agar koi shey sakit ho jaye toh poori kainat fanaa ho jaye gi. Baat sirf itni he ke kainat ki raftaar itni taiz he ke hum usay sakit mehsoos karte hein.

Insaan do shaooron se murakkab he. Ek shaoor se aamatul naas waaqif hein aur doosray shaoor se aamatul naas waaqif nahi hein. Jo log ghor o fikr karte hein, woh waaqif hein. Waaqif karon neh do shaooron ko alag alag karne ke liye ek shaoor ka naam lashaoor rakh diya he yani aisa shaoor jo aamatul naas ke shaoor se mawrah he. Is shaoor aur lashaoor mein woh tamam uloom aajaathay hein, jin par ayjadat ho rahi hein. Aaj ka science daan insaan ke andar maujood doosray shaoor yani lashaoor se waaqif ho gaya he. Jab is ne lashaoor ke andar rehtay hue tahaqeeq o justojoo ki, aur kisi shey ki quna taq pounchnay ki koshish ki, toh nateejay mein ayjadat ka silsila shuru ho gaya. Ab hum aam duniya se hatt kar aasmani uloom ki taraf mutwajjah hotay hein.

Jab hum aasmani kitabon ka mutalea karte hein aur is mein tafakkur karte hein toh, tareekhi shawahid batatay hein ke, is duniya mein aisay log bhi pedha hue hein, jinhone ilm iktisabi seekha hi nahi. Arz yeh karna he ke, unhone aamtul naas ke shaoor mein rehtay hue koi ilm nahi seekha, koi ustaad nahi banaya, lekin is ke bawajood woh no insaan ke liye uloom ka samandar chod gaye.

Ilmi taraqqi aur nayi nayi ayjadat mein tafakkur talab baat yeh he ke, koi bhi taraqqi koi bhi ijaad duniya mein maujood wasail se bahar nahi he. Wasail honge toh ijaad hogi. Wasail nahi honge toh ijaad aur taraqqi nahi hogi. Koi bhi ijaad wasail ki mohtaaj he. Yani doosra shaoor (lashaoor) kadam kadam par wasail ka mohtaaj he. Teisray lashaoor mein hamaray samnay anbia ki zaat aati he, un ayjadat mein wasail zair e behas nahi atay. Maslan Hazrat Eesa aleh salam andhon ko benaye ataa kar dete they. Ganjon ke sir par baal aajaathay they aur haath phernay se korh khatam ho jaatha tha. Yeh aisa ilm he jisay ijaad ya taraqqi ka naam nahi diya ja sakta. Is ilm ko moujza kehte hein. Taraqqi mein wasail zair e behas atay hein. Moajezae mein wasail zair e behas nahi atay.