BISMILLAHER RAHMANAR RAHEEM

Nou e Insani mein zindagi ki sargarmiyo’n ke pesh-e-nazar tabaaye ki mukhtalif saakht hoti hain maslan saakht alif, bey, pey, chey wagerah wagerah. Yehan zer-e-behas wo saakht hey jo qadam qadam chala kar irfaan ki manzil tak pohnchaati hey.

Pehley hum maadi misaal detey hain. Wo yeh hey ke agar koi shakhs musawir hona chahey tu wo tasawur ke khad-o-khaal ko apni tabiyat mein raftah raftah jazb karta jata hey. Es ke haafizey mein yeh baat mehfooz hey ke kaano ki saakht ke liye pencil ke aik khaas wazhey ke nishanaat istemaal hoon gey, ankhon ki saakht ke liye dusri wazhey key, baalo’n ki saakht ke liye teesri wazhey key. Mashq kartey kartey wo insani jism ke har uzoo ki saakht ko pencil ke naqsh ki surat mein puri tarah zahir karney par qaabu paa jata hey. Ab hum es ko musawir keh saktey hain. Yeh sab kuch kis tarah hua?

Is ke zehan mein insani khad-o-khaal ka aks mojood tha. Jab es aks ko naqal karney ke liye es ney pencil istemaal karna chaahi tu wo aks jo es ke zehan mein mojood tha baar baar es ki raah numaai karta raha. sath saath jis ustaad ney es ko musawiri ka fann sikhaaya wo yeh batlata gaya ke pencil es tarah istemaal ki jati hey aur kisi uzoo ke naqsh ko tarteeb dena es tarah amal mein aata hey. Ustaad ka kaam sirf es hi qadar tha lekin tasweer ka aks ustaad ney es ke zehan mein muntaqil nahin kiya. Wo us ke batin mein pehley sey mojood tha. Dusrey alfaz mein hum es tarhah keh saktey hain ke es ki Rooh ke andar nou insani ke hazaar dar hazaar khad-o-khaal mehfooz they. Jab es ney aik ustaad ki rehnumaai mein in khad-o-khaal ko kaghaz par naqsh karna chaha tu wo tma’maam naqoosh jo zehan mein mojood they kaghaz par muntaqil ho gayey.

Aala haz’ul qayaas maadi fanon ki es qism ki hazaar’ha misaalein ho sakti hain jin sey hum aik hi nateejah akhaz kartey hain aur wo yeh ke insan bil’taba musawir, kaatib, darzi, lohaar, ba’rahi, falsafi, tabeeb wagerah wagerah sab kuch hota hey magar issey kisi khaas fann mein aik khaas qism ki mashq karna parti hey.

Es ke baad es ke mukhtalif naam rakh liye jaatey hain aur hum es tarah kehtey hain ke fala’n shakhs musawir ho gaya, fala’n shakhs falsafi ho gaya. Filwaqey wo tammam salahiyatein aur naqoosh es ke zehan mein mojood they. Es ney sirf in ko bey’daar kiya. Ustaad ney jitna kaam kiya wo sirf salahiyet ke bey’dar karney mein aik imdaad hey.

Ab hum asal maqsad ki taraf aatey hein. Jis tarah koi shaks musawir, kaatib ya falsafi hota hey us hi tarah bil’taba apni Rooh ke andar aik aarif, aik roohani insan, aik walli, aik khuda shanaas, aik peghambar khaas qism ke roohani naqoosh aur khaas qism ki roohani salahiyatein liye hota hey ( yahan koi peghambar zer-e-behas es liye nahin ke peghambari khatam ho chuki hey. Sirf roohani insan, es ka naam kuch bhi ho, hamara matma-e-nazar hey). Ab hum salahiyato’n ka zikar alif sey shuru kartey hain.

Alif: Aik Insan Kiya Hey? Hum es Ko Kis Tarah Pehchaantey Hain Aur Kiya Samajhtey Hain?

 Hamarey samney aik mujasimah hey jo gosht post sey muratab hey. Tibbi nuqtah-e-nazar sey hadiyo’n ke dhaanchey par rag patho’n ki banawat ko aik jism ki shakal-o-surat di gayi hey. Hum es ka naam jism rakhtey hain. Aur es ko asal samajhtey hain. Es ki hifazat ke liye aik cheez ikhtarah ki gayi hey jis ka naam libaas hey. Yeh libaas sooti kaprey ka, ooni kaprey kay a kisi khaal wagerah ka hua karta hey. Es libaas ka mehal-e-istemaal sirf gosht post ke jism ki hifazat hey. Fil-haqeeqat es libaas mein apni koi zindagi ya apni koi harkat nahin hoti. Jab yeh libaas jism par hota hey tu jism ke sath harkat karta hey yani es ki harkat jism sey muntaqil ho kar es ko mili. Lekin dar-haqeeqat wo jism ke azza ki harkat hey. Jab hum haath uthaatey hain tu aasteen bhi gosht post ke haath ke sath harkart karti hey. Yeh aasteen es libaas ka haath hey jo libaas jism ki hifazat ke liye istemaal hua hey. Es libaas ki ta’reef ki jaye tu yeh kaha jaye ga ke jab yeh libaas jism par hey tu jism ki harkat es ke andar muntaqil ho jati hey aur agar es libaas ko utaar kar chaarpaai par daal diya jaye ya khonti par latka diya jaye tu es ki tammam harkatein saaqit ho jati hain. Ab hum es libaas ka jism ke sath mawaznah kartey hain. Es ki kitni misaalein ho sakti hain. Yahan sirf aik misaal dey kar sahi mafhoom nashee’n ho sakta hey. Wo yeh hey ke admi mar gaya. Marney ke baad es ke jism ko kaat daaliye, turkey kar dijiye, ghaseetiye, kuch bhi kijiye. Jism ki apni taraf sey koi muadafe’at, koi harkat amal mein nahin aaye gi. Es murdah jism ko aik taraf daal dijiye tu es mein zindagi ka koi shaaibah kisi lamhah bhi peda honey ka koi Imkaan nahin hey. Es ko jis tarah daal diya jaye ga, para rahey ga. Es ke mua’ni yeh hoey ke marney ke baad jism ki hesiyat sirf libaas ki reh jati hey. Asal insan es mein mojood nahin rehta. Wo es libaas ko chhor kar kahin chala jata hey. Jab mushahidat aur tajurbaat ney yeh feysilah kar diya ke gosht post ka jism libaas hey, asal insan nahin tu yeh talash karna zaruri ho gaya ke asal insan kiya hey aur kahan chala gaya?

Agar yeh jism asal insan hota tu kisi na kisi noiyat sey es ke andar zindagi ka koi shaaibah zaroor paaya jata lekin Nou e Insani ki mukamal taareekh aisi aik misaal bhi pesh nahin kar sakti ke kisi murdah jism ney kabhi koi harkat ki ho.

Is surat mein hum es insan ka tajasus karney par majboor hain jo jism ke es libaas ko chhor kar kahin rukhsat ho jata hey. Es hi insan ka naam Ambiya Karam (A.S) ki zuban mein Rooh hey aur wohi insan ka asli jism hey. Nez yehi jism in tammam silahitayo’n ka maalik hey jin ke majmuey ko hum zindagi sey ta’beer kartey hain.

Zara zindagi ke mukhatalif shob’on aur zaawiyo’n mein yeh talash kijiye ke wo haalat jis ka naam mot ya murdah ho jana hey hamain kahin milti hey ya nahin. Agar yeh haalat qatai tor par zindagi ke kisi marhaley mein insan par taari nahin hoti tu phir yeh talash karna chahiye ke es sey milti julti haalat kisi waqfah mein taari hoti hey ya nahin.

Is ka jawaab bohat asaan hey. Insan roz sota hey aur soney ki haalat mein es ka jism aik khaas waqfah ke andar bilkul libaas ki noiyat ikhtiyaar kar leta hey. Es baat ki tashreeh hum es tarah kar saktey hain ke aik insan jab geheri neend mein hota hey aisi geheri neend mein ke wo sirf saans ley raha hey. Saans leney ke alawah zindagi ka koi asar es mein nahin paaya jaata. Nah es ke kisi uzoo mein harkat hey, nah es ka dimaagh kisi tarah ka hosh rakhta hey. Yeh haal chahe do minute ke liye taari ho, das mintues ke liye ho ya aik ghantah ke liye. Kisi na kisi waqt hota zaroor hey. Farq sirf itna hota hey ke insan ka jism saans ley raha hey yani es ke andar zindagi ka aik asar baqi hey magar aur asaar zaail ho chukey hain. Es haalat ko hum kisi had tak mot sey milti julti haalat keh saktey hain.

Jis ko hum khuab dekhna kehtey hain hamain Rooh aur Rooh ki salahiyato’n ka suraag deta hey. Wo es tarah ke hum soye hoey hotey hain. Tammam azzaa bilkul mo’tal hain. Sirf saans ki aamad-o-shad jaari hey lekin khuab dekhney ki haalat mein hum chal phir rahey hain, baatein kar rahey hain, soch rahey hain, ghamzadah aur khush ho rahey hain. Koi kaam aisa nahin hey ke jo bey’daari ki haalat mein kartey hain aur khuab ki haalat mein nahin kartey.

Koi shakhs yeh etraaz kar sakta hey ke khuab dekhna sirf aik khayaali cheez hey aur khayaali harkaat hain, kiyun ke jab hum jag uthtey hain tu kiye hoey amaal ka koi asar baqi nahin rehta. Yeh baat bilkul layani hey. Har shaks ko zindagi mein aik , do, chaar, das, bees aisey khuab zaroor nazar aatey hain ke jag uthney ke baad ya tu issey nahaaney aur gusal karney ki zarurat parti hey ya koi dara’ouna khuab dekhney ke baad pura khof aur dehshat dil-o-dimaag par musalat ho jata hey ya jo jo kuch khuab mein dekha hey. Wohi chand ghantey, chand din ya chand mahiney ya chand saal baad man-o-ann beydaari ki haalat mein pesh aata hey. Aik fard waahid bhi aisa nahin miley ga jis ney apni zindagi mein es tarah ka aik khuab ya aik sey zaaid khuab nah dekhey hoon. Es haqeeqat ke pesh-e-nazar es baat ki tardeed ho jati hey ke khuab mehaz khayaali hesiyat rakhta hey. Jab yeh maan liya gaya ke khuab mehaz khayaal nahin hey tu khuab ki ehmiyet wazhey ho jati hey.

Ab hum bey’daari ke amaal aur waaqiaat nez khuab ke amaal aur waqiaat ko samney rakh kar dono ka muwazanah kartey hain.

Yeh roz marah hota hey ke hum ghar sey chal kar bazaar pohnch gaye. Kisi aik khaas dukaan par kharey hain aur aik soda khareed rahey hain. Agar es waqt koi shakhs hum sey yeh sawaal karey ke dukaan par pohnchney tak raastey mein aap ney kiya kiya dekha tu hum majburan yeh jawaab detey hain ke hum ney kuch khayaal nahin kiya. Baat yeh maloom hoyee ke bey’daari ki haalat mein hamarey ird gird jo kuch hota hey agar hum puri tarah mutawajo na hon tu kuch nahin maloom hota ke kiya hua, kis tarah hua aur kab hua?

Is misaal sey yeh tehqeeq ho jata hey ke beydaari ho ya khuawb, jab hamara zehan kisi cheez ki taraf ya kisi kaam ki taraf mutawajo hey tu es ki ehmiyet hey warnah beydaari aur khuab dono’n ki koi ehmiyet nahin hey. Beydaari ka barey sey bara waqfah bey khayaali mein guzarta hey aur khuab ka bhi bohat sa hissah bey khabri mein guzar jata hey. Kitni hi martabah khuab ki bari ehmiyet hoti hey aur kitni hi martabah beydaari ki bhi koi ehmiyet nahin hoti. Phir kiyun kar munaasib hey ke hum khuab ki halat aur khuab ke ajza ko jo zindagi ka nisf hissah hey nazar andaaz kar dein.

Aaiye! Khuab ke ajza khuab ki ehmiyet aur khuab ki haqeeqat talash Karen.

Farz kijiye ke aik mazmoon nigaar likhney bethta hey. Es ke zehan mein sirf unwaan hey. Na mazmoon ke ajzaaye tarteebi hain, nah tafseel hey magar jis waqt qalam haath mein utha kar wo likhna shuru karta hey tu mazmoon ke ajza bil’tarteeb aur bil’tafseel zehan mein aaney lagtey hain. Is sey pata chalta hey ke ebaarat ka mafhoom likhney waaley ke tehat-e-shaoor mein pehley sey mojood tha. Wahan sey yeh mafhoom lashaoor yani zehan mein muntaqil hua aur alfaz ka libaas pehan kar kaghaz par muntaqil ho gaya. Yeh mazmoon mafhoom ki hesiyat mein jahan mojood tha es ka naam saabitah hey jis ko ma’hireen tehat lashaoor keh saktey hain. Phir yehi mafhoom muntaqil ho kar Aayaan mein aaya. Yani lashaoor mein daakhil hua. Aakhir mein yehi mafhoom ebaarat ki shakal o surat ikhtiyaar kar leta hey. Hum isi haalat ko Joviyah mein muntaqil hona kahtey hain aur aam log mafhoom ki muntaqili ko shaoor mein aaney ka naam detey hain.

Ab hum in salahiyato’n ka tazkirah kar dena zaruri samajhtey hain jo khuab yani Roya ke naam sey roshnaas hain.Chunachey aalam-e-khuab mein insan khaata peeta aur chalta phirta hey. Es kemaani yeh hoey ke Rooh gosht post ke jism ke bagher bhi harkat karti rehti aur chalti phirti hey. Rooh ki yeh salahiyet jo sirf Roya mein kaam karti hey, hum kisi khaas tareeqey sey es ka suraag laga saktey hain aur es salahiyet ko beydaari mein istemaal kar saktey hain. Ambiyaa alehem salam yehin sey shuru hota hey aur yehi wo Ilm hey jis ke zariye Ambiyaey Karam ney apney shagirdo’n ko yeh bataya hey ke pehley insan kahan tha aur es Aalam-e-Nasoot ki zindagi puri karney ke baad wo kahan chala jata hey.