Yaqeen

Allah taala ne Quran pak mein Hazrat Ibrahim aleh salam ka zikar kar ke yeh farmaya ke Allah taala ko jan-nay, pehchan-ne aur Allah taala taq pounchnay ke liye gher Rab ki nafi karna zaroori he. Gher Rab ki nafi ke saath saath Hazrat Ibrahim aleh salam ke waqea mein yeh mazkoor he ke unhon ne shaoori hawaas se hatt kar lashaoori hawaas mein daakhil ho kar ghor o fikr kiya.

“Ab raat ki tarike chaa gayi toh, unhon ne ek sitara dekha, sitare ki chamak damak dekh kar kaha ke yeh mera Rab he; aur jab sitara ghuroob hua toh aap ne farmaya ke ghuroob hojane wala, chup jaaney wala, ghatt jaaney wala mabood nahi ho saktha. Is ke baad sitare se ziyada roshan aur chamakdar chaand ko dekha, chaand ko dekhte hi dekhte yeh sorat e haal samnay aayi ke chaand ghat wali cheez he aur woh bhi ghuroob ho gaya is ke baad chaand se ziyada roshan sooraj ko dekha aur yeh socha ke ab taq dekhi jaani wali chamakdar cheezon mein sooraj sab se ziyada roshan he. Bil akhir sooraj bhi ghuroob ho gaya toh aap ne farmaya ghuroob honay wala Khuda nahi ho saktha aur mein is Khuda ki taraf apna rukh karta hoon jis ne asmano aur zameen ko pedha kiya.”

Is aayat ka mafhuum yeh he ke, koi ghatne wali cheez woh kitni hi takatwar ho, kitni hi roshan ho, aur kitni hi badi ho, qabil parastish nahi he; kyun ke is ke peeche koi badi taaqat maujood he jo is ko aankhon se ojhal kar rahi he aur phir zahir kar deti he. Hazrat Ibrahim aleh salam ke is tafakkur se yeh baat poori tarah wazeh ho jati he ke insaan ke andar aisi salahiyat maujood he jo insaan ko Rab aur gher Rab mein imtiaz karna sikhati he. Isi salahiyat ko Paighambar Islam Huzoor aleh asaltoh valslam ne nafs aur Khaaliq e kainat Allah ne Quran pak mein Habal al wareed (rigg jaan) kaha he.

Bedaari ke hawaas mein harkat kadi dar kadi marhala waar hoti he. Yani ek lamha phir doosra lamha phir teesra lamha.

Neend ke hawaas mein marhala waar harkat se bandah azad hota he.

Yani ek ke baad yakdam daswaan, beeswan lamha aajaatha he.

Bedaari ke aalam mein A makaam se B makaam taq koi fard is waqt taq nahi pohonch saktha jab taq darmain ke doosray maqamat tey nah kar le.

Jab ke raat ke hawaas mein C makam se D makam taq pounchnay ke liye darmiyani muqadmaat se guzarna zaroori nahi he.

Agar kisi insaan mein nafs ko pehchan ne wali salahiyat khatam ho jaye toh aisa bandah rab se muta-arif nahi ho saktha. Insaan aur insani zindagi ka jab hum tajzia karte hein toh, wasail zair e behas aajaathay hein. Hum dekhte hein ke zindagi kisi lamha teherthi nahi he. Har lamha, har aan, har minute zindagi ki tajdeed ho rahi he. is tajdeed ko kayam rakhnay ke liye Allah ne maadi wasail pedha kiye hein. Maadi wasail gisin, (safha 96 taswer) roshni, hawa, pani aur ghiza waghera hein. Insaan ke oopar ek aisa waqt bhi aata he ke is ki jismani saakht mein koi tabdeeli waqay nahi hoti. Is ke bawajood hawa, pani aur ghiza se zindagi ki tajdeed nahi hoti. Maadi duniya mein is haalat ka naam mout he. Jab insaan mar jaatha he toh is ke jismani aaza naak, muh, aankh aur kaan maujood rehtay hein. Un cheezon ko barqarar rakhnay walay wasail bhi maujood hein. Lekin hawa, pani kisi tarah ki ghiza aadmi ki zindagi ko bahaal nahi karti. Zindagi ka dar-o-madar hawa, pani aur ghiza par hota toh murda jism ko un cheezon ke zariye zinda karna mumkin ho jaatha. Hum is haqeeqat taq pohonch gaye hein ke, maadi wasail se zindagi ki tajdeed nahi ho rahi he. Jab zindagi ka dar-o-madar sirf hawa, pani aur ghiza par nahi he toh koi nah koi hasti aisi maujood he jis ke oopar inhisaar karna hamari majaboori he. Yeh woh hasti he jis ne insaan ke liye doosray tamam wasail pedha kiye hein.

“Pak he woh Zaat jis ne sab cheezon ko do do qasmon par pedha kiya.” (Quran)

un do qasmon ko samajh ne ke liye hamein insaan ke andar kaam karne walay shaoori  aur lashaoori  hawaas ko samjhna pade ga. Shaoori  asbaab zair e behas atay hein toh hamara vaastaa har har kadam par gher Rab se padta he aur hum zindagi guzaarnay ke liye Rab ke ilawa doosri bohat saari cheezon se apna rishta kayam kar lete hein. Zindagi ka tajzia hamaray oopar munkashif karta he ke insani zindagi aadhi shaoori aur aadhi lashaoori hawaas mein guzarti he. Bermila yun kaha ja saktha he ke, umar ka ziyada hissa lashaoori  hawaas mein guzarta he.

Misaal:

Insaan pedha hota he das saal ki umar taq lashaoori zindagi guzarta he, lekin shaoori zindagi mein fi al waqea afham o tafheem nahi hoti. Daal seen baara saal ya aat nou saal ki shaoori zindagi mein agar neend ka waqfa shumaar kar liya jaye toh lashaoori zindagi, shaoori zindagi se ziyada arsa par muheet he. Agar insaan shaoori  zindagi mein rehtay hue la shaoori zindagi mein ziyada hissa guzaray toh usay roohani bedaari muyassar aajati he.

Zindagi ka ek waqfa yeh he ke, insaan shaoori hawaas mein kaam karta he. Is waqfa ko bedaari kaha jaatha he. Shaoori hawaas ya bedari mein hamaray oopar zaman o makaan (time and space) ka ghalba rehta he. Yani hum khud ko har har kadam par muqeed aur paband mehsoos karte hein. Zindagi ke doosray marhalay aur doosray waqfay neend ki haalat mein hamaray oopar se arzi zaman o makaan ki pabandi toot jati he aur jab arzi zaman o makaan ki pabandi toot jati he toh, hum is duniya mein daakhil ho jaathay hein jis duniya mein arzi zaman o makaan nahi hein.

Shaoori tor par gher Rab ki nafi karne se insaan ke oopar se zaman o makaan ki girift toot jati he aur woh roohani zindagi haasil karke gheb ki duniya mein daakhil ho jaatha he. Jab hum roohaniyat ke uloom se behas karte hein toh laziman hamein ilhaami kitabon ka sahara lena padta he. Aakhri ilhaami kitaab Quran, insaan ke liye ek taraf roohani virsa he. Doosri taraf mawarai uloom ki dastawez he. Aisi dastawez jis mein choti se choti aur badi se badi har baat ko wazahat ke saath bayan kar diya gaya he. Surah baqra ki pehli aayat mein Allah ne is kanoon ko is tarah bayan kiya he:

“Yeh Kitaab! Nahi he shak is mein. Yeh Kitaab un logon ko hidaayat deti he jo muttaqi hein aur muttaqi woh log hein, jo gheb par yaqeen rakhtay hein.”

Batin roshan ulama Quran ke un alfaaz ki tashreeh is tarah karte hein ke agar bande ke andar shak aur waswasa he, toh yeh Kitaab is bande ki rahnumayi nahi karti. Yeh Kitaab sirf un logon par hidaayat ke rastay kholti he jo munafiq nahi hein. Aakhri Kitaab Quran ke irshad ke mutabiq muttaqi logon ki nishani aur sift yeh he ke, woh gheb ke oopar yaqeen rakhtay hein. Gheb se morad woh tamam cheez, woh tamam awamil, woh tamam halaat aur woh tamam duniyayen hein jo zahiri aankh se nazar nahi aati. Kanoon yeh bana ke, gheb ki duniya se muta-arif honay ke liye gheb ki duniya par yaqeen rakhna zaroori he. Yeh baat amar musalmah he ke un dekhi cheezon par yaqeen ki takmeel nahi hoti. Yeh kanoon sirf gheb ki duniya mein hi nafiz nahi he, hamari roz marrah zindagi mein bhi yeh kanoon nafiz aur jari o saari he. No-insani ki zindagi ka har shoba is kanoon ka paband he. Is kanoon ki hudood mein rehtay hue jab hum zindagi ka tajzia karte hein, ya apne af-aal o kirdaar ka muhasba karte hein toh, hum jaan letay hein ke jab taq hum kisi cheez ki taraf yaqeen ke saath mutwajjah nahi hotay hum usay nah dekh sakthe hein nah samajh sakthe hein.

Misaal:

Ek aadmi kisi darakth ke neeche khada hua he. Ankhein band hein ya ankhein khuli hui hein lekin darakth ki taraf mutwajjah nahi he. Aisi soorat mein ke darakth maujood he is ki aankhon ke samnay nah toh darakth ki saakht aati he aur nah hi is ki nazron ke samnay phool pattian aur rang atay hein. Is ke bar aks agar woh darakth ko dekhta he toh darakth ki saakht, darakth ke phool, darakth ki pattian, darakth ke rang, darakth ki oonche, darakth ka phelao sab nazron ke samnay aajaatha he. Darakth dekhnay se pehlay hamein is baat ka yaqeen kar lena padta he ke, hamari aankhon ke samnay darakth he. Hum yeh baat jantay hein ke darakth maujood he. Hamaray idraak mein yeh baat maujood he ke duniya mein hazaar ha darakth maujood hein, lekin agar kanoon ki shart poori nah kar ke darakth ko ek haqeeqat tasleem karne ke baad darakth ka mushahida nah kiya jaye toh hum darakth ko nahi dekh sakthe. Darakth dekhnay ke liye pehlay darakth ki maujoodgi ka tasawwur zehan mein maujood hona zaroori he aur darakth se muta-arif honay ke liye idraak se ek kadam bahar aakar darakth ka mushahida karna zaroori he. Yahi soorat gheb ki duniya ki he.

Misaal:

Hum ek sheher se doosray sheher ki taraf safar karte hein. Safar hum is liye karte hein ke hamein sheher ki maujoodgi ka yaqeen he. Jab hum safar karke yaqeen ke saharay agay badhte hein toh hum sheher ko dekh letay hein. Sheher ki maujoodgi ka yaqeen ek sheher se doosray sheher jaake yaqeen is buniyaad par kayam he ke hum ne koi nah koi sheher pehlay se dekha hua he. Hum yeh jantay hein ke sheher mein sadkain hoti hein, makanaat hotay hein. Makanaat mein insaan baste hein. Sheher mein darakth hotay hein. Yahi haal gheb ki duniya ka he. Jis tarah duniya mein hazaar ha sheher hein, isi tarah khala se is paar gheb ki lakhon duniyayen abad hein. Jin ki tadaad arbon kharbon bhi ho sakti he. Agar hamaray andar gheb ki kisi duniya ka mushahida maujood nah ho toh hum kisi bhi gheb ki duniya mein daakhil nahi ho sakthe aur is hasti taq nahi pohonch sakthe jo gheb al gheb se mawra hasti he. Yahi woh kanoon he jo hamari maadi aur roohani duniya mein nafzalamal he.

Misaal:

Har bachcha maa baap ki batayi hui baat ko haqeeqat tasleem karke is se istifada karta he. No-insani mein jitne bhi bachche hein, un ki tarbiyat ka dar-o-madar is baat par he ke, bachche maa baap ke kehnay par maa baap ki batlai hui baton par yaqeen rakhtay hein.

Mawarai duniya ka har musafir yeh jaanta he ke, zindagi yaqeen ke oopar rawan dawaan he. Kainat mein intizami umoor ka kanoon maadi duniya aur mawarai duniya dono mein nafiz he. Hamara tajurbah yeh he, har bachche ke andar ghizai zaroorat poori karne ki salahiyat maujood hoti he. Woh ghizai zaroorat poora karne ke liye ro kar izhaar karta he. Is ke baad bachche ke andar yeh shaoori salahiyat pedha hoti he ke woh mahol mein maujood sab se qareebi hasti ko pehchanta he. Bachche ke andar pehchan ka ek bada zariya qowat shamah he, yani woh maa ko maa ki khusbhoo se pehchanta he. Jaisay jaisay umar badhti he bachche ke shaoor mein izafah hota rehta he. Shaoor mein musalsal izafay se jo kefiyat shaoor mein daakhil honay ke baad mustahkam hoti he is kefiyat ka naam yaqeen he. Maa baap agar pani ko pani kehte hein toh bachcha bhi pani kehta he. Ali haza al-qayas jitni cheezein mahol mein maujood hein, un sab ka naam aur ashya ki khasiatein bachcha mann o an isi tarah qubool karta he, jis tarah walidain ke zehan mein maujood he. Bachcha jab shaoor ke is daur mein daakhil hota he jahan ilm seekhnay ka waqt aata he wahan bhi hamein yaqeen ki karfarmayi nazar aati he. Ustaad ek lambi lakeer ko “Alif” kehta he. Bachcha is yaqeen ke saath jo usay mahol se muntaqil hua he, ustaad ke kehnay par alif kehta he aur yaqeen is ki zindagi par muheet ho jaatha he. Kabhi kisi ne nahi dekha ke kisi bachche ne boode ho kar is baat ki tardeed ki ho ke seedhi lakeer alif nahi he. Kanoon yeh bana ke jis tarah shaoori duniya mein daakhil honay ke liye yaqeen ka hona zaroori he, isi tarah lashaoori duniya se waqfiyat haasil karne ke liye yaqeen bunyadi hesiyat ka haamil he.

Yaqeen kahan hota he?

Jahan bhi hota he usay anaa, zaat e insani (Internal ego) kehtay hein. Anaa ya zaat ki asal Khaaliq e kainat ki sifaat hein jin ke zariye kainat ke tamam afraad aur kainat ke tamam afraad ke hawaas ek rishte mein bandhe hue hein.

Misaal:

Ek taalaab he. Is talaab mein ek choti si kankari pheink di jaye toh talaab mein dairay bantay hein. Yeh dairay beech se shuru ho kar zalaab ke charon kinaroon par ghoom jaathay hein. Yeh dairay itnay ziyada hotay hein ke unko shumaar nahi kiya ja sakta.

Talaab mein har lehar kisi ek no ki shakal o soorat ka naam he. Is shakal o soorat ka naam ek taraf no he aur doosri taraf fard he. Jab hum ne talaab mein kanker phenka toh talaab ke andar beshumar lehrein dairoon ki shakal mein mutharrak ho gayeen. Yani lehron ka wajood talaab ke andar maujood tha. Yeh wajood lehron ki shakal mein satah taq pouncha. Talaab ke andar se nikal kar talaab ki satah par lehar ban-na fard ka shaoor he. Jab taq lehar talaab ke pani ke andar he woh fard ka lashaoor he. Jab hum ne yeh baat tasleem karli ke talaab ki satah par ubharnay wali tamam lehrein kainat ke afraad hein toh, yeh baat laziman man-ni padegi ke saari kainat ek makhfi rishte mein bandhi hui he aur woh makhfi rishta talaab ka pani he.

Misaal:

Jab aadmi sooraj ko dekhta he toh woh mehsoos karta he ke, mein sooraj ko jaanta hoon. Zehan mein yeh baat bhi aati he ke, sooraj bhi meri tarah is kainat ka ek fard ya ek rukan he. Bazahir sooraj ke saath insaan ka koi rishta nazar nahi aata, lekin jab ek insaan sooraj ko dekhta he toh sooraj se apne andar qurbat ka ehsas mehsoos karta he. Yeh baat zehan mein nahi aati ke sooraj se mera koi rishta nahi he. Yahi rishta ya aapas mein rabt woh makhfi ehsas he jo talaab ki teh mein har no ke har fard ko haasil he. Isi rabt ki wajah se kainat ka har zarra ek doosray se muta-arif he.

Nasal kashi ke silsilay par ghor kiya jaye toh, kainat mein darakth aur tamam hewanat, jamadat aur nabataat is sift mein insaan ke saathi he. Un mashahdat aur tajarbaat ke paish e nazar yeh maan-na hamari majaboori he ke, koi aisi hasti he jo har cheez par muheet he aur jis tarah woh hasti chahti he isi tarah kainat ke afraad zindah aur mutharrak rehtay hein. Chunkay insaan ki asal aur insaan ki buniyaad roshni ke samandar ki teh par he, is liye woh apni asal se waaqif ho kar kainat ko dekh letha he. Jab talaab ki teh mein ya gheb ke samandar mein harkat hoti he toh fard ko is ka is liye ilm hota he ke fard ki asal samandar ya talaab ki teh he.