Topics
Sawal : mazhabi riwayaat mein yeh
baat warid hui ke aadam pehlay jannat mein they magar baad mein apni ghalti ke
baais zameen par aa gaye. Aadam aleh salam ko jannat mein aik darakht ke qareeb
jany se mana kya gaya tha magar shetan ne inhen behkaya aur unhon ne is darakht
ka phal kha liya. Koi kehta hai ke yeh darakht gheehon ka tha, kisi ke nazdeek
yeh saib ka darakht tha. Darkhwast hai ke aap is baat par Rohani nuqta nazar se
roshni dalain ke yeh kon sa darakht tha? Aur is ke qareeb jany se aadam aleh
salam kyun zalim qarar day diye gaye ?
Jawab : quran pak mein is darakht
ka koi naam nahi liya gaya hai. Sirf darakht ke naam se yaad kya gaya hai.
Rohani nuqta nazar se jab la shaori waardaat o kaifiyat mein is darakht ka
mushahida kya jata hai to darasal yeh tarz fikar ka symbol hai. Is baat ko
samajhney ke liye hamein aadam aleh salam ki un dono halaton ka tajzia karna
parre ga jo jannat aur zameen par hain. Is liye ke woh darakht hi hai jis ne
aadam aleh salam ko aik haalat se doosri kefiyat mein daakhil kar diya. Surah baqra
mein Allah taala ka irshad hai : '' ae aadam! Tum aur tumhari biwi jannat mein
jahan chaho raho aur khush o Khurram jahan se jee chahay khao Albata is darakht
ke qareeb nah jana warna zulm ke khasayel mein girftar ho jao ge. ’’حیث شتما‘‘ jis
jagah chaho ( his bah maienay space ) un do lafzon se maloom hota hai ke space
ko aadam aleh salam ka mehkoom kar diya gaya tha. His ya space kaayenaat ki har
cheez par muheet hai chunancha jannat mein aadam aleh salam ki yeh hesiyat thi.
Allah taala ne aadam aleh salam ko jannat ke laa-mehdood raqbay par tasarruf
ataa kar diya tha yani aadam aleh salam ke liye jannat ka wasee o Areez Raqba ,
time aur space se azad tha lekin phir...... '' shetan ne un ko gumraah kar diya
aur jis aaraam mein woh they is se mahroom kar diya. Hum ne kaha tum sab asfal
mein dafaa ho jao kyunkay tum aik dosray ke dushman ho aur tumhe aik muayana
muddat taq zameen ko mstqr bana kar chalana ho ga.''( alquraan )
lekin jab yahi aadam asfal mein pohanchana hai to is ki position bilkul
mutazaad ho jati hai. Is terhan ke space is par haawi hai. Qadam qadam par is
ko wasail ki pabandiyan ghairay hue hain. Yahan taq ke ensaan wasail ke haath
kath patli ban kar reh gaya hai. Jannat mein yeh ho raha hai ke jo kuch jannat
mein mojood hai woh dar o bast aadmi ke iraday ke tabay hai. Aadmi ka dil chaha
ke woh saib khaye lekin saib ka kaasht karna aur torna zair behas nahi aata. Saib
khanay ko dil chaha aur saib mojood ho gaya. Pani peenay ko dil chaha pani
mojood ho gaya. Is tarz fikar mein tasarruf ki do tarzein samnay aati hain. Tasarruf
ki aik tarz yeh hai ke aik bandah saib ka darakht lagaata hai is ki nashonuma
ka intzaar karta hai. Taweel arsay ke baad saib ka darakht is qabil hota hai ke
is par phal lagey. Is ke andar saib khanay ki khwahish peda hoti hai woh
darakht ki taraf chalta hai aur darakht par se saib toar kar kha laita hai. Tasarruf
ka dosra tareeqa yeh hai ke saib, darakht par lagey hue hain. Is darakht ko nah
kisi bande ne zameen par boya ho nah is ki nighdasht ki hai nah is darakht ko
parwan charhanay mein koi khidmat injaam di hai aur nah usay darakht par se
saib tornay ki zahmat karni pari hai. Dil chaha ke saib khaoun aur saib mojood
ho gaya.
Is tafseel ka khulasa yeh hai ke jab taq insani salahiyaten Zaman o
makan ki hadd bandion se azad ho kar kaam karti hain. Woh sab jannat ki zindagi
hai aur jab insani salahiyaten space mein band ya qaid ho kar kaam karti hain
to yeh saari zindagi asfal ki zindagi hai. Har ensaan ke andar jannat aur asfal
ki zindagi har lamha mutharrak rehti hai. Kabhi jannat ki zindagi yani space (
makaan ) se azad zindagi ka ghalba ho jata hai aur kabhi asfal zindagi yani makaniyat
mein qaid zindagi hawaas par ghalib aa jati hai. Rohani ensaan asfal zindagi ke
ghalba ko khatam kar ke, aala aur jannat ki zindagi ke hawaas ko ghalib karne
ki jad-o-jehad karte hain. Is jad-o-jehad mein pehla sabaq ya pehli class ko “muraqba”ka
naam diya jata hai.
