Siyah Takhta

Zindagi ka kanoon aur zindagi jin qawaid o zawabit par chal rahi he unko jan-nay ke liye hamein yeh ilm haasil he ke, kainat mein maujood har takhleeq, do lehron par kayam he. Jab yeh do lehrein back waqt kaam karti hein toh, unse aalam e nasoot aur insani duniya ki takhleeq hoti he, aur jab mufrad lehar kaam karti he toh, is se jinaat ki duniya aur mawarai duniyayen takhleeq hoti hein.

Nazriya rang o noor ke mutabiq koi cheez mujarad ho, maadi ho, mayari ho, ya gher mayari ho, behar haal do lehron se takhleeq ho rahi he. Kainat mein maujood kisi shey ka kayam do lehron ke ilawa mumkin nahi he. Hum jab mayari ashya dekhte hein toh hamein khadd-o-khaal nazar atay hein. Lekin saath saath hamein is baat ka bhi ilm hota he ke, khadd-o-khaal se muratab is shey ko koi nadeedah shey sambhale hue he. Dono lehrein is nadeedah shey ke saath milkar zindagi ban rahi he aur zindagi ehsas ya hiss ke naam se jani jati he.

Do lehrein darasal ek harkat hein. Aisi harkat jo, tawatar ke saath bagher kisi waqfay ke lamha bah lamha ho rahi he. Hamari tamam harkaat ka talluq moueen mikdaron se he. Yeh mikdarein harkat ban rahi hein.  Makaniyaat darasal lamhaat hein. Aisay lamhaat jin mein aisi tarteeb payi jati he jis tarteeb ke oopar makaniyaat ki taamer hoti he. Har lamha ek makaan he. Tamam  makaniyaat lamhaat ki qaid mein band he. Lamhaat ki harkat ka jahan taq talluq he yeh saaray ke saaray Allah ke ilm mein haazir hein.  Makaniyaat par Allah ki poori girift he. Aisa koi lamha, jo lamha bah lamha zanjeer bankar kainat mein makaniyaat ki takhleeq karta he, Allah ke ilm se bahar nahi he.

Ek lamhaat ka batin he, aur lamhaat ka doosra rukh zahir he. Lamhaat ka batin ya shaoor yak rang he aur doosri taraf lamhaat ka doosra rukh zahir ya kul rang he. Jo cheez nazar aa rahi he woh lamhaat ka zahiri rukh “Kul rang” he, aur jo rukh nazron se ojhal he woh lamhaat ka baatini shaoor “Yak rang” he. Ek taraf lamhaat ki girift mein saari kainat he, doosri taraf lamhaat ki girift mein kainat mein maujood tamam afraad hein. Kainat ka lamhaat ki girift mein hona, ya afraad ka lamhaat ki girift mein hona yeh zahir karta he ke, lamhaat back waqt harkat karte hein. Ek harkat kainat ki har shey mein alag alag waqay hoti he. Yeh harkat is shaoor ki taamer karti he jo shey ko is ki mufrad hasti ke dairay mein maujood rakhe hue he. Doosri harkat kainat ki tamam harkaton mein jari o saari he. Yeh harkat is shaoor ki taamer karti he jo kainat ki har shey ko ek dairay mein haazir rakhti he.

Lamhaat ke ek rukh mein kainati afraad alag alag maujood hein. Afraad shakal o soorat ke aitbaar se yaksaa honay ke bawajood shaoori dairay mein alag alag hein. Doosri taraf lamhaat mein tamam afraad ka shaoor ek nuqtay par markooz he. Ek infiradi shaoor aur doosra ijtimai shaoor he. Har fard ba-hasiat fard ke ek no he aur har no ba-hasiat no ke ek fard he. Jab no fard he toh shaoor he, aur jab no ijtimai hesiyat mein he toh no fard ka lashaoor he. Har fard do rukhon mein harkat karta he. Jab woh apni no ke andar harkat karta he toh woh lashaoor he. Jab noi aitbaar se infiradi harkat karta he toh woh shaoor he. Jis tarah ek fard ki misaal di gayi he isi tarah hum poori kainat ko fard maan lein aur kainat ke andar maujood ashya ko is ke ajzaa farz kar lein toh, kainati shaoor ko “Markazi shaoor” kahenge.

Misaal:

Har fard ke shaoor mein is ke apne makhsoos mahol ke mutabiq ashya ki maujoodgi hoti he maslan hur fard apne shaoor ke mutabiq kisi cheez ko pasand ya radd karta he aur kisi cheez se manoos hota he. Har fard apne shaoor ke dairay mein apne makhsoos mahol, makhsoos jazbaat o kefiyat ke aitbaar se cheezon ko muntakhib ya radd karta he. Lamhaat ek khaas waqt mein fard ke shaoor ki taamer karte hein. Hum kisi cheez ko radd karte hein, ya pasand karte hein toh, yeh radd karna ya pasand karna is baat ki daleel he ke, jis cheez ko qubool kiya jaatha he woh kahin maujood he. Is maujood se mutaliq hum apne infiradi shaoor ki buniyaad par radd ya qubool kar letay hein.

Hum jab fard ki hesiyat mein zindagi ke mutaliq itlaat par ghor karte hein toh la mahala yeh baat tasleem karni padthi he ke, zindagi ke tamam jazbaat se mutaliq jo itlaat milti hein hum unko do tarah se qubool karte hein, ya do tarah se ma-ani pehnate hein. Ek ma-ani pehnana infiradi tor par ma-ani pehnana he, aur doosri tarah mein ijtimai tor par ma-ani pehnana he.