Tarz e Fikr

Insaan ka zehan aur tarz e fikr mahol se banta he. Jis kisam ka mahol hota he, isi tarz ke nuqoosh kam o besh zehan mein naqsh ho jaathay hein. Jis hadd taq yeh nuqoosh gehray ya halkay hotay hein, isi munasbat se insani zindagi mein tarz e fikr ki tashkeel hoti he. Agar koi bachcha aisay mahol mein parwarish paata he jahan walidain aur is ke ird gird mahol ke log zehni paicheedgi, baddyanti aur tamam aisay aamaal ke aadi hon, jo doosaron ke liye na qabil qubool aur napasandeedah hein, toh bachcha laazmi tor par wohi tarz e fikr qubool kar letha he. Isi tarah agar kisi bachche ka mahol pakeeza he, toh woh pakeeza nafs hoga. Aam mushahida yeh he ke, bachcha wohi zubaan seektha he jo maa baap boltay hein, wohi aadaat o atwaar ikhtiyar karta he jo is ke walidain se virse mein usay muntaqil hotay hein. Bachche ka zehan aadha walidain ka virsa hota he, aur aadha mahol ke zair asar banta he. Yeh misaal sirf bachchon ke liye makhsoos nahi; afraad aur qomon par bhi yahi kanoon nafiz he. Ibtidaye afrinshn se taa ein dam jo kuch ho chuka he, ho raha he, ya aindah hoga, woh sab ka sab no-insani ka virsa he aur yahi virsa qomon mein, aur afraad mein muntaqil ho raha he aur hota rahega. 

Kanoon:

Jab bachcha pedha hota he toh shaoori  tor se kora kaghaz hota he; lekin is ke andar shaoor ki daagh bail padchuki hoti he. Shaoor ki yeh daagh bail maa baap ke shaoor se banti he. Yani maa ka shaoor aur baap ka shaoor milkar bachche ka shaoor banta he. Yahi shaoor batadreej zindagi ke taqazon aur halaat ke radd o badal ke saath zarb hota rehta he.

1. Bachche ka shaoor + walidain ka shaoor + mahol ka shaoor = fard ka shaoor

2. Islaaf ka shaoor + qoum ka shaoor = aadam ka shaoor

Hamaray shaoor mein aadam ka shaoor shaamil he aur yeh jama dar jama ho kar irtiqai shakal o soorat ikhtiyar kar raha he. Kanoon yeh he ke jab doh cheezein ek doosray mein baahum mil kar jazb hoti hein, toh nateejay mein teesri cheez wajood mein aajati he.

Pani mein sharbat milaane se sharbat ban jaatha he. Pani mein itni hararat shaamil kar di jaye jo aag ke qareeb tareen ho toh, pani ki wohi sifaat ho jayengi jo aag ki hoti hein, aur agar pani mein itni sardi shaamil kar di jaye jo barf ki he, toh pani ki wohi khususiyaat ho jayengi jo barf ki hoti hein. Isi tarah jab maa aur baap ka shaoor jazb hota he toh nateeje mein teesra shaoor wajood mein aata he jis ko hum bachcha kehte hein.

Insani irtiqa musalsal aur mutawatar shaoor ki muntaqili ka naam he.

Ek zamana tha ke log garoon mein rehtay they. Phir log pathar ke zamane mein aagaye aur is ke baad pathar ke wohi hathyaar ya zarooriat zindagi ka samaan doosri dhaton mein muntaqil hota raha.

Ali haza al-qayas no-insani isi virsa mein chal rahi he jo is ko aadam se muntaqil hua he. Aadam ney nafarmani ki, aulaad ko nafarmani ka virsa muntaqil ho gaya. Aadam ney ijaz o inkisar ke saath afoo o dar guzar ki darkhwast ki, yeh tarz e fikr bhi aadam ki aulaad mein muntaqil ho gayi.

Nazriya rang o noor ke mutabiq dekhnay ki tarzain doh hein, ek dekhna barah e raast hota he aur ek dekhna bil wasita. Barah e raast dekhnay se mansha yeh he ke, jo cheez dekhi jarahi he woh kisi medium ke bagher dekhi ja rahi he. Bil wasita dekhnay ka matlab he ke jo cheez hamaray samnay he woh hum kisi wastay se dekh rahe hein.

Kainat mein jo kuch he, jo kuch tha, jo kuch ho raha he, ya aindah honay wala he, woh sab ka sab record he. Is ka matlab yeh hua ke, tamam hawaas darasal record hein. Agar bhook pyaas ke hawaas record nah hon toh, bhook pyaas ka wajood hi nahi hoga. Bhook pyaas ka taqaza ek ittila he. Jab is ittila mein mayine shaamil kar liye jaathay hein, toh yeh bil wasita tarz e fikr ban jati he. Is ki misaal bohat asaan he. Ek aadmi aankhon par chashma nahi lagaata, woh jo kuch dekhta he barah e raast dekhta he. Doosra aadmi aankhon par chashma lagaata he, woh jo kuch dekh raha he is ke dekhnay mein glass vaastaa he. Is misaal ko aur ziyada geherai mein samjha jaye toh is tarah kaha jaye ga ke, aeinak mein agar surkh rang ka glass he toh, har cheez surkh nazar aati he. Neela glass he toh, har cheez neeli nazar aati he. Halaanke shey, na neeli he aur nah surkh he. Jab hum, kisi rangeen sheeshe ko dekhnay ke liye vaastaa banayen ge toh nazar wohi dekhegi jo hamein sheesha dikhaaye ga.

Tarz e fikr aur nazar ka kanoon ek hi baat he. Ek tarz e fikr aisi he jo, bil wasita kaam karti he, aur ek tarz e fikr yeh he ke barah e raast kaam karti he. Koi aadmi agar kisi aisay shakhs ki tarz e fikr ko apne liye vaastaa banata he jis ki tarz e fikr barah e raast kaam kar rahi he, toh is shakhs ke andar wohi tarz e fikr muntaqil ho jati he.

Barah e raast tarz e fikr, taalib e ilm ke andar muntaqil karne ka ek musalsal amal he. Jitne paighambar tashreef laaye, un sab ki tarz e fikr hi thi ke hamara rishta mawarai hasti ke saath barah e raast kayam he aur yahi rishta kainat ki jaan he. Duniya mein jitne haadi aaye unki taalimaat bhi yahi rahi ke, bande ke zehan mein yeh baat naqsh ho jaye ke bandah ek mawarai hasti ke rishte mein bandha hua he. Tamam anbiya isi tarz e fikr ko mustahkam karne ke liye no-insani ko achche aur burai ka tasawwur ataa kiya he. Agar achhe aur burai ka tasawwur ataa nahi kiya, aur agar achhe aur buraiee ka tasawwur nah ho toh, neki aur buraiee dono amal na qabil tazkara ho jayenge.

Shetan ko bhi Allah ne pedha kiya he. Shetan ko hum Allah ki takhleeq ke ilawa kuch nahi keh sakthe. Lekin shetan zindagi ka ek aisa wasf he jo Allah ke liye napasandeedah he, aur shetaniyaat ke bar aks, Allah ke ehkamaat ki baja aawri Allah ke liye pasandeeda amal he.

Ek taalib e ilm jo bashaoor he, aur doosray ilm mein aala mahaarat rakhta he, jab roohaniyat ka ilm haasil karna chahega toh is ke andar bachche ki iftaad tabiyat ka hona zaroori he; kyunke roohaniyat mein is ki hesiyat ek bachche se ziyada nahi he.

Imam Ghazali ka bada mashhoor waqea he, Aap apne zamane ke yakatai rozgaar aalam aur danishwer they. Baday baday jayyad ulama unke uloom se istifada karte they. Baitey baitey unko khayal aaya ke, khanqahi nizaam (Roohani darsgah) ko bhi dekhna chahiye. Unhone door daraaz ka safar kiya magar kuch haasil nahi hua. Kisi ne poocha, “Aap Abu Baker Shibli se bhi miley hein?” Imam Ghazali farmaye ke, “Meine ab taq roohani maktaba fikr ka koi mashhoor aadmi nahi choda jis se mulaqaat nah ki ho. Is nateejay par pahuncha hoon ke yeh sab kahaniyan hein jo logone apne barey mein mashhoor kar rakhi hein.” Phir inhein khud hi khayal aaya ke, “Ek mashhoor aadmi reh gaya he, is se bhi kyun nah mulaqaat kar li jaye?”

Qissa kotah, woh mulaqaat ke liye Azim safar hue aur Hazrat Shibli se mulaqaat ki. Hazrat Abu Baker Shibli is waqt masjid ke sehan mein baitey kadri see rahe they. Imam Ghazali, Hazrat Abu Baker Shibli ki pusht ki janib khaday hogaye. Hazrat Abu Baker Shibli peeche mud kar dekhe bagher farmaye, “Ghazali aa gaya tu? Bohath waqt zaya kar diya he! Ilm seekhnay ke liye, pehlay amal kiya jaatha he, phir ilm aata he. Agar tu is baat par qayam reh saktha he toh mere paas qayam kar, warna wapas chala ja.” Imam Ghazali ne ek minute tawaquf kiya aur kaha, “Mein aaphi ke paas qayam karoonga.” Yeh sun kar Hazrat Abu Baker Shibli farmaye ke, “Samnay masjid ke konay mein ja kar khada ho ja.” Imam Ghazali ne hukum ki tameel ki. Kuch der ke baad bulaya. Dua salam ke baad apne saath ghar legaye. Bohat khatir madarat ki. Imam Ghazali bohat khush hue ke mujhe bohat accha roohani ustaad mil gaya he, jisne mere oopar araam o asayish ke darwazay khol diye hein. Chand roz baad Hazrat Shibli ne Imam Ghazali se farmaya, “Bhai ab kaam shuru ho jana chahiye aur kaam ki ibtida yeh he ke, ek bori khajoor le kar shehar ke bazaar mein bait jao aur bori khol kar yeh elaan karo ke, jo aadmi mere sir par ek chapat raseed kare ga usay ek khajoor miley gi.” Imam Ghazali teen saal taq bazaar mein khajoor ki muft dukaan lagaye baitey rahe aur un teen saal taq is ke sir par chapat lagtay rahe. Teen saal ki muddat poori ho gayi toh Hazrat Abu Baker Shibli ne Imam Ghazali ko woh ilm muntaqil kar diya jis ki talaash mein woh solha saal se sargardan they. Imam Ghazali jab Baghdad wapas puhanche toh soorat e haal yeh thi ke, mamooli kapday zaib tan they, haath mein ek dhol tha, dhol mein rassi bandhi hui thi. Shehar walon ko jab ilm hua ke Imam Ghazali wapas tashreef laa rahe hein, toh unke istaqbaal ke liye poora shehar umadd aaya. Logon ne jab inhein aam libaas mein dekha toh heran o pareshan hue aur kaha, “Yeh aap ne kya soorat bana rakhhi he?” Imam Ghazali ne farmaya, “Allah ki kasam! Agar mere oopar yeh waqt na aata toh meri zindagi zaya ho jaathi.” Imam Ghazali ke alfaaz bohat fikr talab hein. Apne zamane ke yaktaa aalam fazil, danishwer, yeh keh raha he ke, rooh ka suraagh na miltha toh zindagi zaya ho jati.

Imam Ghazali khajoor ki taqseem par ilmi manazra shuru kar dete toh inhein yeh ilm haasil nahi ho saktha tha. Yahi soorat e haal aasmani uloom ki he. Taalib e ilm ke andar jab taq apni anaa ka ilm maujood he, woh aasmani uloom nahi seekh saktha. Musalman jab kalma tayyiba padthe hein toh Allah ki nafi karte hein, phir Allah ka iqraar karte hein. “Laa alh” - koi mabood nahi. “Ila Allah” - magar Allah. Is ki aam tafseer toh yeh he ke, huzoor akrm aleh e salat o valslam ki bassat ke zamane mein buthon ki pooja hothi thi, log buthon ko khudha mantay they. Laa Ilah ka mafhum yeh hua ke buth mabood nahi, magar Allah mabood he. Bareek bain nazar aur gehray tafakkur aur barah e raast, tarz e fikr se ghor kiya jaye toh is ki tashreeh yeh hogi ke, “Laa Ilah” hamaray shaoori  uloom ke ihata mein Allah ke jan-nay ki jo tarz he hum is ki nafi karte hein, aur Allah ko is tarah tasleem karte hein, jis tarah Allah khud ko Allah kehta he. Mohammad aleh asaltoh valslam Allah ke peghaambar hein. Mohammed Al Rasool Allah aleh asaltoh valslam Allah ko jis tarah jana aur jis tarahbataya hum isi tarah Allah ko tasleem karte hein. Nateeja yeh murratab hua ke, pehlay humne apne ilm ki nafi ki, phir ilm ka asbat kiya. Ilm ki nafi ki toh apni nafi ki, aur jab apni nafi ki, toh Allah ke siwa kuch baqi na bachcha.