Zameer

Muraqba ek aisa amal he jis mein insaan aalam e zahir ki tarah apne andar maujood mutharrak aur musalsal amal karne wali makhfi duniya se roshnaas hota he. Jis tarah hum khwab ki haalat mein jism ke taqazoon se azad ho kar is duniya mein safar karte hein, jis duniya ko bedaari ki aankh nahi dekh sakti. Isi tarah muraqbe mein hum is duniya ko dekhte hein jis duniya ko zahiri aankh nahi dekh sakti. Hum jab bedar hotay hein, marhala waar yeh duniya hamaray liye ek tajribati duniya ban jati he. Isi tarah jab roohaniyat ke taalib ilm ki fikr apne baatini wajood (inner) mein khulti he toh aalam e gheb mein basnay wali duniyaon ke tajarbaat shuru ho jaathay hein. Jaisay jaisay gheb ki duniya mein inhimak hota he gheb mein basnay walay afraad se taaruf hota rehta he aur gheb ki duniya ke shab o roz se poori waqfiyat ho jati he. Gheb ki duniya ho ya mazahrati duniya, dono tajarbaat ke madaar par ghoom rahi hein. Jis tarah pedaish ke baad rafta rafta shaoor haasil hota he isi tarah gheb ki duniya mein bhi taraqqi pazeer shaoor karfarma he. Mazahrati duniya mein hamara mushahida he ke bachcha peda hone ke baad pehlay maa ki khusbhoo ka ehsas karta he. Phir woh maa ko pehchanta he. Is ke baad mahol mein qareeb rehne walay afraad, maa, baap, bhai, behan, dadi, nani aur dada, nana ko pehchanta he. Is ke baad qareebi rishtedaaron se manoos hota he. Phir shaoor mein itni wusat pedha ho jati he ke, duniyawi uloom haasil kar ke apna ek maqam bana letha he aur duniya mein apni infiradi hesiyat mein zindah rehta he. Isi tarah roohaniyat ka taalib ilm jab apne andar maujood gheb ki duniya se muta-arif ho jaatha he toh is ki nigah mein itni wusat pedha ho jati he ke woh zaman ke dono kinaroon ka ihata kar letha he. Gheb ki duniya mein jo kuch he usay choo letha he. Zameen se bahar afraad kainat se mulaqaat karna, uthna baitna, sona jagna, khana peena, sitaron mein ghoomna, aflaaq ki sair karna is ke liye shaoori zindagi ban jaatha he. Roohaniyat mein jo gheb mushahida ban jaatha he woh gheb nahi rehta shaoor ban jaatha he. Aflaaq ke beshumar nizamon mein farishton ki makhlooq aur is makhlooq ki karkardagi se waaqif hokar, farishton se hum kalaam hona aasaan kaam ban jaatha he. Woh dekh letha he ke, kainat ki saakht mein kis qisam ki roshniyan barsar amal hein. Un roshiniyon ka source kya he? Yeh roshniyan kahan se aur kis tarah takhleeq ho rahi hein aur yeh roshniyan afrad kainat mein kis tarah taqseem ho rahi hein?

Zindagi ka har taqaza ek ittila he.

Ittila ka koi source he jahan se itlaat ek tasalsul ke saath zehan mein warid hoti rehti hein.
Gosht post ke jism ke saath paband ho kar amal karna ittila ki nazooli harkat he.

Gosht post ke jism se azad ho kar amal daraamad karna zaoodi harkat he. Aur yeh kefiyat raat ke hawaas se talluq rakhti he. Ittila par amal daraamad record ho raha he.

Taqazoon ke nuzool o saood se zindagi taamer hoti he.

Nuzool o saood ka yeh amal har aan aur har lamha jari o saari he.

Hein aur roshiniyon ki mikdaron ke radd o badal se kainat ke nuqoosh kis tarah ban rahe hein.

Tajalli nuzool kar ke noor kaisay bani aur noor nuzool kar ke roshni kis tarah bana. Aur roshni kin qaidon aur kin zabton par kayam he.

Zindagi ki woh harkat jis mein gosht post ki harkat shaamil he, nazooli kefiyat par mushtamil he, aur woh harkat jo jismani khadd-o-khaal aur gosht post se mubara hokar mutharrak he, zaoodi harkat ya zaoodi zindagi he. Jab hum zindagi ka aur zindagi mein kaam karne walay un taqazoon ka tajzia karte hein jo gosht ke jism ke tabay hein, hamein la mahala is taraf mutwajjah hona padtha he ke, zindagi ka koi taqaza aisa nahi he jo khyaal ke bagher poora hota ho. Khayaal aur takazay ka talluq ittila se he aur woh ittila kahin se aati he aur dimagh ke oopar warid hoti rehti he. Dimagh usay mehsoos kar ke mainey pehnata he aur jab is ittila ki takmeel ho jati he toh yahi takmeel jazba ya taqaza ban jati he. La mahala yeh baat tasleem karna pade gi ke zindagi kahin se aa rahi he. Jo zindagi kahin se aa rahi he woh zindagi kahin ja bhi rahi he, aur zindagi ka yeh tasalsul isi tarah kayam he ke ek hi jazba baar baar bedar hota he aur baar baar woh jazba kahin gayab ho jaatha he. Phir woh jazba ubharta he aur jazbay ki takmeel honay ke baad record ho jaatha he.