Mazhab

Jab hum kainat aur kainat mein maujood nouon ka aur nouon ke afraad ka tazkara karte hein toh hamein is tazkeray ko mukammal karne ke liye teen maqamat se guzarna padta he. Aur yeh teen maqamat hi darasal kainat ki takhleeq ka woh amal hein, jis amal per kainat maujood he aur kainat mein zindagi ke aasaar o ahwaal paye jaathay hein. Yeh baat achchi tarah zehan nasheen kar leni chahiye ke insaan jab infiradi tor par zindagi guzaarna chahta he, ya zindagi ko infiradi dairay mein reh kar samjhna chahtahe toh, is ki soch mehdood hoti he. Is ke andar ikhlaas nahi hota. Kisi fard ke andar ikhlaas ke maani yeh hein ke woh infiradi soch se balatar ho kar noi soch ko apnale. Jab koi bandha infiradi tor par azad hokar noi soch ko apna letha he toh, is ke andar ikhlaas ka chashma ubal padta he. Is ki feham o firasat infiradiat se nikal kar ijtimai ban jati he. Phir yahi fard jab apni no se nikal kar kainat ke andar tamam nauon ke barey mein tafakkur karta he toh ikhlaas ka yeh chashma bohat bada chashma ban jaatha he aur poori nauon par muheet ho jaatha he. Is soorat mein insaan ki feham o firasat noi darja bandiyon se guzar kar kainati ban jati he. Jab kisi insaan ke andar is ki soch kainat ko ihata kar lethe hein toh, kainat se is ka rishta mustahkam ho jaatha he aur woh kainat mein ek mumtaz maqam haasil kar letha he.

Hum insani jism ko maadi jism kehte hein. Is maadi jism se mutaliq yeh samjha jaatha he ke, yeh lashaoor ne banaya he aur yeh samjha jaatha he ke, jo ghiza insaan ko kharij se milti he is se khoon aur jism banta he. Lekin sawal yeh he ke, yahi jism ek khaas waqt mein rezah rezah ho jaatha he aur yahi jism bawajood kay intahi zaeef aur kamzor ho jaatha he lekin jism rezah rezah nahi hota. Yeh samjhna ghalat he ke, kharij se milnay wali ghiza se khoon aur jism takhleeq hota he. Asal baat yeh he ke, roshni madah ki shakal mein tabdeel ho jati he. Azeem roohani science daan is baat ko misaal de kar bayan farmatay hein. Insaan ko apni zindagi mein ek se ziyada martaba sakht tareen bimarion se sabiqa padta he. Bimari ke zamane mein ghiza kam se kam reh jati he, ya mafqood ho jati he. Ghiza kam honay ya mafqood hojane se mout waqay nahi hoti. Is ke maine yeh hue ke jismani machine zindagi ko chalanay ki zimmedaar nahi he. Un mashahdat se yeh baat tahaqeeq ho jati he ke, kharij se insani jism ko jo kuch milta he woh zindagi ka mojab nahi he. Zindagi ka mojab sirf lashaoor ki karfarmayi he aur kal zaat se roshni ki muntaqili he. Insaan pedha hota he. Phir woh chand mah ka hojaatha he. Phir saatt sattar isi aur nabbey saal ka ho jaatha he. Is ke khayalat mein is ke ilm o amal mein har lamha tagayyur hota he. Intahaa yeh he ke, is ke jism ka har zarra badal jaatha he. Lekin woh shakhs nahi badalta. Woh jo kuch chand mah ki umar mein tha wohi nabbey saal ki umar mein hota he. Agar is ka naam Zaid he, woh hamesha Zaid ke naam se yaad kiya jaatha he. Is se yeh baat saabit hoti he ke, kal Zaat se jo tasawwur insani shaoor ko muntaqil kar diya jaye woh hi tasawwur kayam rehta he. Chahe jism ka ek ek zarra tabdeel ho jaye.

Zaid kya he? Fil waqiya hum jab Zaid ki buniyaad base line ka tazkara karte hein toh hum is ke ilawa kuch nahi keh sakthe ke Zaid kal zaat he. Radobadal kal zaat mein nahi, yak zaat mein ho raha he.

Surah Hadid mein bayan hua he:

“Wohi he jo har shey ko muheet he.”

Kainat ka ilm yak zaat ko haasil nahi he. Sawal yeh he ke jab Zaid kal zaat he toh usay kainat ka ilm kyun haasil nahi he? Iski wajah yeh he ke, Zaid apni zaat ke andar gum rehta he, aur woh kal zaat se lataluq rehta he. Zaid apni zaat se bahar nahi niklana chahta. Kanoon yeh he ke, agar koi fard apni hadoodmein reh kar apni zaat ke barey mein sochta he toh, is ki soch mehdood he. Mehez zaat ki hudood mein sochnay se is ke andar mehdoodiyat pedha honay ki binaa par ikhlaas pedha nahi hota. Mehdood infiradi soch, mehdood hawaas hein aur noi soch la-mehdood hawaas hein. Jab fikr mein geherai pedha hoti he toh la-mehdood hawaas kal zaat ki roshni ban jaathay hein. Agar ek shakhs ki tamam dilchaspiyan apne khandan taq mehdood hein is ki soch khandan ki hudood mein sochti he. Jitni feham mehdood hogi, mushahidat isi munasbat se mehdood honge. Is ka matlab yeh hua ke, kisi ek shakhs ne apni tamam dilchaspiyan mehez khandan taq mehdood rakh kar apni feham ko mehdood karliya he. Feham khandan taq mehdood honay ki binaa par woh khandan se bahar dekhnay se qassar he. Yeh kanoon he ke, insaan ki aankh, kaan apni feham ki hudood mein dekhte aur suntay hein. Woh feham ki hudood se bahar nah dekh sakthe hein aur nah sun sakthe hein.

Woh insaan jis ki soch sirf apni zaat taq mehdood he kabhi mawarai duniyaon ke raastoon par kadam nahi bada sakta. Mawarai duniyaon ke rastay par chalne ke liye zaroori he ke, bandha infiradi soch se azad ho jaye, aur is ke andar infiradi soch ki jagah ijtimai soch mutharrak ho jaye. Insani zindagi mein mazhab is liye zaroori he ke, har mazhab afraad ko is baat ki targheeb deta he ke infiradi soch se nikal kar ijtimai soch ko apni tarz zindagi bana liya jaye. Har mazhab bhai chaaray ka hukum deta he. Har mazhab mohabbat karna sikatha he. Har mazhab ki talimaat yeh hein ke tafarruqa na daalo. Muttahid ho kar raho. Har mazhab taleem deta he ke, jo kuch apne liye chaho doosaron ke liye bhi chaho. Yahi wajah he ke, mazhab insaan ke liye lazmi heyat he. Jab taq koi aadmi mazhabi iqdaar ko nahi apnayega, is ke andar kainat se mutaliq ikhlaas pedha nahi hoga. Aur jab taq kisi qoum ke andar imaan aur yaqeen nahi hoga, kainat ka ikhlaas nahi hoga.

Infiradi soch rakhnay wali qoum kainati qadron ka mushahida nahi kar sakti. Is waza ki qoumain hazaron saal ki umar panay ke bawajood paalne ka bachcha rehti hein.

Yeh roshni jis ko hamari ankhein dekhti hein, yak zaat aur kal zaat ke darmain ek parda he. Is roshni ke zariye kal zaat ke tasawurat yak zaat ko muntaqil hotay hein. Doosray alfaaz mein hum yun kahenge ke, kal zaat jo itlaat yak zaat ko deti he, un itlaat ko yeh roshni, rang aur roshni, abaad (dimension) de kar yak zaat ko pohanchati he. Is ki misaal television se di ja sakti he. TV ki satah par woh saari cheez nazar aati hein aur aawazein aati hein jo station se arsaal ki jati hein. Jis waqt yeh tarseel munqita ho jati he toh nah tasweer dikhai deti he aur nah aawaz sunai deti he.

Yahi haal kal zaat se anay wali itlaat ka he. No-insani ke afraad ko roshni ke zariye itlaat milti rehti hein. Jis tarah ittila milti he, insani afraad isi tarah dekhte aur jantay hein. Jis roshni mein hamari ankhein dekhti hein, woh yak zaat aur kal zaat ke darmain parda he.