Mumtaz Muashra

Nazriya rang o noor hamaray oopar munkashif karta he ke, roohaniyat par ab taq jitni kitaaben likhi gayi hein un mein mawarai uloom ka tazkara toh kiya gaya he lekin, is ilm ko ek jama kiya "Doh aur doh jama doh" chaar ki tarah aam nahi kiya gaya. Bohat se ramooz o nakaat bayan kiye gaye hein, lekin be shumaar asaraar parday mein hein.

Mahireen kehte hein ke, mawarai uloom chunkay muntaqil hotay hein, is liye, unko mehfooz rehna chahiye aur unki hifazat karni chahiye. Roohani uloom haasil honay ke baad unke nataij (mafooq alfitrat baton) ko chhupa lena chahiye. Aisa kyun hua? Ek hi baat samajh mein aati he ke, insanon ke andar sochnay samajh aur ilm haasil karne ki salahiyat itni maujood na thi jitni aaj maujood he. Science ke is taraqqi yafta daur se pehlay daur, daraaz awazon ka pohanchna karamat samjhi jati thi. Lekin ab science daano aawaz ka tole mouj daryaft kar liya he. Khayalat ka ek jagah se doosri jagah muntaqil hona bhi karamat (mafooq alfitrat) bayan kiya jaatha tha. Aaj ki duniya mein hazaron meel ke faasle par poori poori tasweerein muntaqil ho jati hein. Ziyada arsa nahi, sirf pachaas saal pehlay logon se yeh kaha jaatha tha ke aadmi roshiniyon ka bana hua he toh log mazaq udatay they. Aaj science ne yeh saabit kar diya he ke, aadmi lehron ka murakkab he. Nah sirf yeh ke unhon ne yeh baat bata di ke aadmi lehron se murakkab he, balkay ab yeh mumkin ho gaya he ke kisi jagah se guzar jaane ke baad tasweer li ja sakti he.

Pehlay zamane mein dadi aur nani bachchon ko udan khatolhon ke kissay sunaya karti theen ke ek udan khatolh tha is par ek shehzadi aur shehzada baitey aur udgaye. Nani aur dadi ke udan khatolh (hawai jahaaz) aaj hamari aankhon ke samnay maujood he. Hum is mein bait kar apni marzi aur mansha ke mutabiq safar bhi karte hein.

Un misalon se yeh batana maqsood he ke science ki taraqqi se pehlay no-insani ki salahiyat itni nahi thi ke mawarai ramooz o nakaat is ki samajh mein aajaathay. Yahi wajah he ke roohani science ke mahireen pehlay chand logon ka intikhab karte they aur unko uloom muntaqil kar dete they; lekin is daur mein insaan ki dimaghi salahiyat aur tafakkur itna ziyada he ke, jo cheez pehlay kashaf o karamaat samjhi jati theen ab woh batein insaan ki aam zindagi mein daakhil ho gayi hein. Jaisay jaisay uloom ke zariye insaan ki sakth badhti gayi, shaoor takatwar hota gaya. Zahanat mein izafah hua. Gehri baton ko samajh aur jan-nay ki sakth badi. Science ki taraqqi se yeh nuqsaan bhi hua ke, jaisay jaisay shaoor ki taaqat badhi isi munasbat se aadmi ke andar yaqeen ki taaqat kamzor hoti chali gayi.

Yaqeen ki taaqat kamzor honay ka matlab yeh he ke, aadmi Mawrah Hasti se door hota chala gaya. Is ki bunyadi wajah yeh he ke, science ki taraqqi ka matma nazar ziyada tar duniyawi asayish o araam ka husool bangaya he. Duniya chunkay be yakeeni ka symbol aur fiction he aur mafrooza hawaas ke ilawa koi hesiyat nahi rakhti, is liye yeh taraqqi bhi no-insaani ke liye azaab bangayi. Agar is taraqqi ki buniyaad zahiri asbaab ke saath mawarai salahiyat ki talaash hoti toh, yaqeen kamzor honay ke bajaye takatwar hota. Is ke bawajood scienci uloom ke phelao se itna faida zaroor hua ke, no-insani ke andar mawarai uloom haasil karne ka zouq pedha hua he.

Pachaas ya so saal pehlay jo salahiyat pachaas pachaas, so so saal ki riyazat ke baad haasil hoti thi, ab woh salahiyat iradhe ke andar yaqeen mustahkam honay se chand mahino mein bedar aur mutharrak ho jati he.

Mawarai zindagi mein daakhil honay ka matlab yeh nahi ke, aadmi khana na khaye, pani na piye, kapday na pehnay, is ke dost ahbaab na hon, yeh sab is liye hona zaroori he ke duniya ko wajood bakhshnay wali mawarai hasti is duniya mein ronakein dekhna chahti he. Is duniya ko kayam rakhna chahti he. Is duniya ko khoobsoorat dekhna chahti he. Asbaab o wasail jab taq duniya mein maujood hein, duniya maujood rahe gi. Jo wasail maujood hein, woh pedha hotay rahenge aur unse duniya mein rehne walon ko faida pohonchta rahe ga.

Nazriya rang o noor is baat ka dars deta he ke, duniya mein rehtay hue duniya ke saaray kaam pooray kiye jayen. Accha khana khayein, behtareen libaas pehne, chatni ke saath murgh bhi khayein. Lekin har kaam aur har amal ka rukh is zaat mutlaq ki taraf mode dijiye jis ne yeh duniya banayi. Khana is liye khayein ke Allah chahta he ke bandha khana khaye, bandhe khana nahi khayenge toh duniya veeraan ho jayegi. Pani is liye piyein ke Allah chahta he bandha pani piye taa ke Allah ka lagaya hua baagh (duniya) sirsabaz o shadaab rahe. Aap biwi bachchon se mohabbat karein lekin yeh mohabbat is liye karein ke Allah chahta ke biwi bachchon se mohabbat ki jaye taake unki sahi tarbiyat ho, aur woh hewanat se mumtaz ho kar zindagi guzarein. Mawrah Hasti chahti he ke hum apne bachchon ki tarbiyat is tarah karein ke insani iqdaar aam hon aur bhed bakriyon se mumtaz ek muashra kayam ho.

Roz marrah zindagi mein jo cheez sab se ziyada ahem he woh rozi aur rizaq ka haasil karna he, is liye ke, rizaq haasil kiye bagher zindagi ek kadam bhi agay nahi badh sakti. Hamari zindagi mukhtalif marahil aur zamanon se muzayyan he. Zindagi ke kayam ka pehla zamana ya marhala aisi bandh khotri he jis mein bazahir na hua ka kuzaar he aur nah hi is khotri mein insaan ke apne iraday aur ikhtiyar se kahney peenay ki cheezein muheya hoti hein, aur nah hi is khotri mein rehtay hue woh apni rozi haasil karne ke liye mehnat o mushaqqat karta he. Lekin usay rizaq milta he, is ki nashonuma hoti he. Is nashonuma ka daur nau (9) mahinay ki zindagi par mushtamil he. Maa ke pait mein bachcha batadreej aur tawazun ke saath badtha rehta he aur is ki saari ghizai zarooriyat poori hoti rehti hein. Nau (9) mahinay ke baad mukammal aadmi ki shakal o soorat ikhtiyar karke bachcha is band khotri se bahar aajaatha he. Ab bhi woh is kabil nahi he ke, apni zarooriyat khud poori kar sakay. Is ki zindagi ko nashonuma dainay ke liye Mawrah Hasti ne maa ke dil mein mohabbat daal di aur saath hi maa ke seenay ko is bachche ke liye doodh ka chashma bana diya. Bachcha bagher kisi jad-o-jehad ke, ghiza haasil karta rehta he aur is ki parwarish hoti rehti he. Bachpan se guzar kar ladakpan ke zamane mein bhi is ki tamam zarooriyat ka kafeel Mawrah Hasti ne is bachche ke maa baap ko bana diya he. Shaoor ki duniya mein daakhil honay ke baad yeh inqilab barpaa hota ke woh sochta he ke mujhe rizaq haasil karne ke liye kuch karna hoga woh is tukdon mein apni pichli saari zindagi ko faramosh kar deta he. Mawrah Hasti ne jis tarah maa ke dil ko mohabbat se maamoor kar diya he, isi tarah zameen ke dil mein bhi apni makhlooq ki mohabbat daal di aur usay paband kar diya ke woh zameen par abad makhlooq ki khidmat kare. Is tarah chaand aur sooraj ko bhi khidmat guzari ke liye paband kar diya he. Zameen agar apna iradah aur ikhtiyar istemaal karke ghehoon na ugaye, sooraj apni roshni aur dhoop se gandum ya chawal ko na pakaye toh ghizai zarooriyat poori nahi hongi. Jab zameen par koi cheez pedha nahi hogi toh no-insaan aur doosri noyein zindah nahi raheingi.

Roohani tarz e fikr ko apnane ke liye yeh zaroori he ke pehlay Mawrah Hasti ki makhsoos tarz e fikr ko qubool kiya jaye phir tarz e fikr wali hasti se talluq kayam kar liya jaye. Yeh talluq usih waqt kayam ho saktha he jab tarz e fikr haasil karne wala is hasti ke aadaat o atwaar ko apni aadaat o atwaar apnale aur jiski tarz e fikr haasil karna maqsood ho woh bhi doosray aadmi ko apna qurb ataa kar de aur is ko apni jaan ka ek hissa samjhe.

Hamaray andar jab koi taqaza pedha hota he toh is ki ittila warid hoti he ke jism apni anrji aur taaqat bahaal rakhnay ke liye kisi cheez ka mutalba kar raha he. Hamein yeh ittila milti he ke, jism ko garam o sard wasail ya khurd o nosh ki zaroorat he. Is nuqtay par un tamam cheezon ke nuqoosh ban jaathay hein aur yeh nuqoosh hi jismani nashonuma ki buniyaad bantay hein. Isi soorat mein khaney peenay aur istemaal ki doosri cheezon ke andar kaam karne wali lehrein insaan ko apne andar khenchnay lagi hein.

Kanoon:

Hum kehte hein ke, hum roti khatay hein, sahih baat yeh he ke gandum ke andar ki roshni ya energy hame apni taraf khinchti he aur jab hum is ki taraf poori tarah mutwajjah ho jaathay hein toh, hamaray andar ki bhook gandum ke andar jazb ho jati he. Mafhuum yeh he ke, hum chawal ya gandum nahi khatay balkay chawal ya gandum hamein kha jaathay hein. Gandum ke andar kashish saqal maujood he, kashish saqal hamein kheanch lete hein, hum kashish saqal ko nahi khenchte. Jab hamaray andar yeh taqaza poori gehraion ke saath sargaram amal ho jaatha he toh hamein bhook ka ehsas hota he. Ehsas se morad yeh he ke, ab hum bagher khana khaye nahi reh sakthe. Yahi woh nuqta he, jahan khana mazhar ban jaatha he.

Roz marrah ki zindagi, rehan sehan aur muashray mein raaij ikhlaqi qawaneen o zawabit (tabeeyat) se har shakhs apne ilm ki hudood mein waqfiyat rakhta he. Tabeeyat ke baad, doosra ilm jo aam zehan se oopar ke darjay ka ilm he. Ahal danish ne is ka naam nafsiat rakhha he. Nafsiat mein woh baatein zair e behas aati hein, jin par tabeeyat ya shaoor ki bunyadi kayam hein.

Har no mein bachche apni makhsoos no ke naqsh o nigaar par pedha hotay hein. Ek billi admion se kitni hi ziyada manoos ho, is ki nasal billi hi hoti he. Kabhi yeh nahi dekha gaya ke bakri se gaaye pedha hoti ho ya gaaye se kabootar pedha hua ho.

Shikam madar mein ek taraf noi tasawurat bachche ko muntaqil hotay hein aur doosri taraf maa aur baap ke tasawurat bachche ko muntaqil hotay hein. Un tasawurat mein mutayyan mikdareinkaam karti hein.

“Buland martaba he woh zaat jis ne takhleeq kiya aur makdaroon ke saath hidaayat bakshi.” (Quran)

Yeh mikdareinhi no ko alag alag karti hein. Takhleeqi formulon mein jab yeh mikdareinbakri ke rang o roop mein tabdeel hoti hein toh, bakri ban jati hein; aur jab yahi mikdareinaadam ke naqsh o nigaar mein tabdeel hoti hein, toh aadmi ban jaatha he.