Topics
Kainat ki base tajalli he. Kainat ki shuruvaat tajalli se hoti he. Kainat
ke har zarray mein yeh tajalli mstqlan gasht karti rehti he aur is tarah gasht
karti he ke shey ke mehdood tareen markaz se bhi guzarti rehti he shey ke
mehdood tareen markaz ya khoal se morad yeh he ke kainat mein jitne zarraat heinhar
zarray mein tajalli gasht kar rahi he. Tajalli kainat ke ajzaye tarkeebi aur kainat
ke har zarray ki mustaqil aur mutawatar harkat he. Agar is harkat ko kainat ke
zarraat mein se guzarte waqt koi napasandeedah amal paish aajaye toh is ke andar
ek toofani kefiyat pedha ho jati he. Harkat mein Adam tawazun pedha ho jaatha he.
Adam tawazun peed ahwani se moueen mikdaron mein tagayyur pedha ho jaatha he
chunkay Allah ke banaye hue ek mukammal system mein tagayyur waqay ho raha he is
liye Adam tawazun pedha ho jaatha he. Jis ke nateejay mein koi nah koi takhribi
asar muratab ho jaatha he. Aam halaat mein dekha jaatha he ke, insani jism ke
andar khoon daud karta rehta he. Yeh baat saabith ho chuki he ke, insani fikr o
khayalat ka asar barah e raast khoon aur jism par padta he. Khayalat agar
paragandah hein aur khayalat mein agar kasafat he, bezari he, toh khoon ke
oopar is ka achcha asar muratab nahi hota. Maslan ek aadmi sadi hui khazaei
istemaal karta he ya ek aadmi aisay khayalat mein zindagi guzarta he jo khayalat
khud is ke zameer ke liye malamat ka daraja rakhtay hein toh aisi zindagi se is
ka jismani nizaam aur shaoori waardaat o kefiyat mutasir hoti hein.
Phoday, phinsiyan, daad aur namaloom qisam ki bimariyan zahir honay
lagti hein. Insani iraday mein agar takhreeb shaamil ho jaye toh, is ki quwaten
kher ke bar aks kaam karne lagti hein. Tajalli chunkay kher he aur takhreeb ko
napasand karti he, is liye be rukhi ikhtiyar kar lethe hein aur tajalli ki is
be rukhi se kher ki taseer moattal ho jati he.
Har mazhab mein ibadat ke liye ghusal ya wudu ka ihtimaam kiya jaatha he. Ghor talab baat yeh he ke, ibadat ka talluq, jismani aaza se nahi he. Ibadat ka talluq zehan se he, aur zehni tor par markaziyat kayam karne se he toh phir ghusal ya wudu kyun zaroori he? Ibadat karne se pehlay jab hum ghusal ya wudu ka ihtimaam karte hein toh is ihtimaam se hamari tarz e fikr mein pakizgee aur tabiyat mein shaguftagi pedha ho jati he. Tabiyat ki yeh shaguftagi ibadat mein inhimak pedha karne ka zariya ban jati he.
Miqdaar sifar 0: Kainati shaoor ko zahir karti he ke, kainat ke
tamam afraad mein taqazoon ki mikdareinmushtarik hein. Maslan bhook pyaas
baqaye nasal ka taqaza waghera.
Miqdaar number 01 se 05: noi shaoor ko zahir karti he. Maslan
miqdaar number 01 no-insani he. Number 02 no hewan aur is tarah number 05, 04, 03
no nabataat, jamadat aur jinaat hein. Yeh jibilli taqazoon ka daira he jis mein
har no apni jibilli taqazoon par amal karti he.
Afraad ki takhleeq:
Har no se is ke afraad ki mutawatar takhleeq hoti rehti he aur yeh
infiradi shaoor he. Har no moueen mikdaron ke saath pedha hoti he, moueen mikdaron
ke saath zindah rehti he aur moueen mikdaron ke saath fanaa ho jati he. Hum jab
noi aitbaar se no ke afraad ki zindagi ka mutalea karte hein aur noi zindagi
mein taqazoon ka tajzia karte hein toh yeh baat munkashif hoti he ke, har no
mein jazbaat mushtarik hein. Zindagi ke aamaal aur jismani takazey mushtarik hein.
Lekin shakal o soorat aur jibilli taqazon ke zala se har no aur har no ke
afraad alag alag zindagi guzaar rahe hein. Har janwar ki shakal o soorat bhi alag
he. Saath hi saath hum yeh dekhte hein ke jis tarah insaan ko pyaas lagti he
aur pani pi kar woh apni pyaas bujhata he isi tarah sher, bhed, bakri ko bhi
pyaas lagti he aur woh bhi insaan ki tarah pani se sairaab hotay hein. Hum yeh
bhi dekhte hein ke sher ke tabee takazey bakri ke tabee taqazoon se mukhtalif hein.
Yeh baat bhi mushahida mein he ke bhook, pyaas, ghez o gazabb aur jinsi takazey
har no ke tamam afraad mein yaksaa tor par maujood hein. Taqazoon mein
yaksaniyat is baat ka saboot he ke saari kainat kisi ek nuqtay mein band he. Is
ek nuqtay se kainat ki tamam noain aur no ke tamam afraad munsalik hein. Shakal
o soorat aur tabiyat ke lehaaz se no aur no ke afraad ka alag alag hona is baat
ki alamat he ke, noi takazey taqreeban ek hein. Is ke bawajood har fard apni
khaas aadat, khaas salahiyat ka haamil he. Noi aitbaar se jab moueen mikdareinkaam
karti hein toh har no ke afraad ek doosray se qurbat mehsoos karte hein. Ek doosray
ko pehchante hein. Ek doosray ka dukh dard bantthe hein. Lekin jab no ke kisi
fard ko pyaas lagti he toh amal yaksaa ho jaatha he, is liye ke kainat mein maujood
jitni noain hein, un sab ko pyaas lagti he aur woh sab apni pyaas pani se
bhujati hein. Sher ho, bhed ho, bakri ho, parindah ho, jin ho ya koi aur no ho.
No ke har fard mein yeh jaan-na mushtarik he ke pani peenay se pyaas rafa ho
jati he.
KHWAJA SHAMS-UD-DEEN AZEEMI
Zaman
o makaan (time & space) ek lamhe ki taqseem dar taqseem he aur lamhe ki taqseem, ittila he; jo har aan
lehron ke zariye insani dimagh par warid hoti he. Agar hum un ittilaat ka
mukhzan (source of information) maloom karna chahein toh is ka zariya roohani
uloom he, aur roohani uloom ke liye danishwaron ko beharaal Quran mein tafakkur
karna padega.