Na Qabil Tazkara Shey

Jis hasti ne yeh kainat banai is ka irshad he:

“Insaan na qabil tazkara shey tha. Hum ne is ke andar apni rooh phoonk di.”

Yahi baat is hasti ne Hazrat Eesa aleh salam se kahi:

“Aur jab tu banata matti se janwar ki soorat mere hukum se. Meri marzi aur mere diye hue uloom se. Phir is mein phoonk maarta tu ho jaatha janwar.”

Hazrat Eesa aleh salam matti ke janwar mein phoonk maartay they toh woh udh jaatha tha. Pedhaishi andhe aur korhi ke oopar dam karte they woh bhala changa ho jaatha tha.

Yeh raaz hamaray oopar munkashif ho chuka he ke, “Kun” ke baad ijtimai aur infiradi tor par tamam maujoodaat yakjai tor par takhleeq hui hein. Is ke ilawa ke “Mein hoon” makhlooq ko koi idraak nahi tha. Ek herat ka aalam tha. Khaaliq e kainat ne jab is mehviyat aur is herat ko khatam karna chaha toh maujoodaat ko barah e raast mukhatib kiya aur kaha:

“Pehchan lau, mein tumhara rab hoon.”

Jaisay hi roohon ke kaanon se Khaaliq ki aawaz takrayi, sunne ke idraak ke saath mutwajjah honay ki salahiyat pedha ho gayi. Roohein jab is aawaz ki taraf mutwajjah huien toh nazar wajood mein aagayi aur nazar ne kainat ke Khaaliq ko dekh liya. Khaaliq ko dekhte hi roohon ne jawabun arz kiya:

“Jee haan! Aap hamaray rab hein.”

Allah taala ne makhlooq ko jo uloom muntaqil kiye hein, unke teen darjay hein. Teenon uloom aur Allah ki teenon sifaat makhlooq mein hama waqt, har aan aur har lamha jari o saari hein. Lekin un sifaat ka ilm mklf makhlooq ko diya gaya he. Yeh wohi ilm he jis ko Khaaliq e kainat ne apni “Amanat” kaha he. Jis nou ko yeh ilm haasil he woh mklf he aur jis nou ko yeh ilm haasil nahi he woh gher mklf he. Jahan taq shaoor ka talluq he kainat maujood har shey ko shaoor haasil he. Shaoor se morad samajh aur aqal he. Khaaliq e kainat ne jahan apni amanat ko dainay ka tazkara kiya he wahan is baat ka bhi elaan kar diya he ke, kainat mein maujood koi shey, koi makhlooq aur kainat ka koi ek zarra bhi aqal o shaoor se khaali nahi he. Khaaliq e kainat ne samawaat o arz aur pahoron ko apni amanat paish ki toh sab ne yeh keh kar apni be bazayati aur apni natwani ka aitraaf kiya ke, “Hum is amanat ke muthammil nahi ho sakthe.” Inkaar bajaye khud is baat ka iqraar he ke, jo shey ya jo hasti inkaar kar rahi he is ke andar samajh aur aqal maujood he. Agar samajh aur aqal maujood nah hoti toh inkaar ya iqraar dono zair e behas nahi atay. Aakhri kitaab Quran mein is amanat ka tazkara is tarah kiya gaya he:

“Aur hum ne apni amanat arz o samawaat  aur jabaal (pahodon) ko paish ki. Sab ne yeh keh kar inkaar kar diya ke hum yeh baar nahi utha sakthe. Agar hum ne aap ki amanat apne kandhon par uthaye toh hum rezah rezah ho jayen ge, aur insaan ne is amanat ko qubool kar ke is ko haasil kar liya. Be shak yeh zalim aur jaahil he.”

“Be shak yeh zalim aur jaahil he.” Yeh nuqta bohat ziyada ghor talab he ke jis amanat ke haasil honay ke baad insaan kainat ki tamam makhlooq mein mumtaz hua aur ashraf al makhluqat qarar paaya is ke baray mein yeh kehna “be shak yeh zalim aur jaahil he” Khaaliq e kainat ne arz o samawaat aur jabaal ko yeh nahi kaha ke woh jaahil aur zalim he. Ghor o fikr is taraf nishandahi karta he ke, samawaat  zameen aur pahad insaan se ziyada dana, aqalmand aur bashaoor hein.

Khaaliq e kainat ki di hui is amanat yani asma ki sifaat se waaqif nahi he toh is ki hisiyat kainat ki doosri tamam makhluqat se kamtar he. Jahan aadam ko ilm al asma ataa karne ka tazkara he wahan pehli baat yeh batayi gayi he ke ilm al asma ka ilm aadam ko is liye ataa kiya gaya ke Khaaliq aadam ko apna naib banana chahta he. Naib woh hota he jo apne sarparast ke ikhtiyarat ya apne sarbarah ke ikhtiyarat ko istemaal kar sakay. Ikhtiyarat ka istemaal is waqt mumkin he jab ikhtiyarat se mutaliq qawaneen se waqfiyat haasil ho. Takhleeqi umoor ko jab hum wazahat se bayan karte hein toh is mein zindagi aur mout dono shobay aajaathay hein. Jab kisi fard par mout warid hoti he toh darasal woh ek zone sey nikal kar doosray zone mein pedha hota he. Maslan ek aadmi jab aalam e nasoot mein marta he toh aalam e araaf mein pedha ho jaatha he. Ali haza al-qayas azal se abadd taq mout o zeist ka yeh silsila jari o saari he.

Note: Khaaliq e kainat ke diye hue ikhtiyarat ke tehat jo bhi takhleeq wajood mein aati he woh darasal zeli takhleeq hoti he. Yani koi bhi nayi takhleeq behar haal Khaaliq e kainat ke banaye hue takhleeqi ajzaa ya takhleeqi sifaat se wajood mein aati he.

Nazriya rang o noor par muheet shoba roohaniyat mein “Laa” ke muraqba ki badi ahmiyat he. “Laa” ka muraqba yeh he ke, aadmi apni zaat ki nafi kar de. Zaat ki nafi se morad yeh he ke, ek shakhs infiradi tor par apne baray mein, mahol ke baray mein, kainat ke baray mein, kainat ki juzziyat ke baray mein jo kuch jaanta he is ki nafi kar de.

Sawal yeh he ke ilm ki nafi kyun ki jaye?

Ilm ki nafi is liye ki jaye ke, aalam e nasoot mein rehtay hue hamara ilm aur hamaray jan-nay, pehchan-ney aur shanakht karne ki tarzain mafrooza aur fiction hawaas par kayam hein. Jab taq mafrooza aur fiction hawaas ki tarzain manfi darja haasil nahi kar lengi is waqt taq gher fiction aur haqeeqat par mabni hawaas se hum waaqif nahi ho sakthe. Fiction aur haqeeqat mein bunyadi farq yeh he ke, haqeeqat mein tagayyur o tabdal nahi hota. Fiction aur mafrooza hawaas har aan aur har lamha tagayyur pazeer hein. Hawaas ki hesiyat fiction ho ya haqeeqi, dono hawaas aur dono tarah ki tarz zindagi ka dar-o-madar ilm ke oopar he. Ek bachcha jab pedha hota he agar usay jungle mein chod diya jaye aur wahan is ki nashonuma ho, toh is ki tamam tar zindagi un janwaron ki tarah hogi jin janwaron mein is ne parwarish payi he. Isi tarah agar hamein kisi cheez ke mutaliq koi ilm nahi he ya hamaray samnay is ka kabhi tazkara nahi hua he toh woh cheez hamaray liye aur hamari nigah ke liye madoom ki hesiyat rakhti he.

Gungay, behray logon ki misaal hamaray samnay he ke, woh nah sun sakthe hein, nah bol sakthe hein. Nigah ki hesiyat mein jis kadar maloomat unko faraham hoti he isi munasbat se unki salahiyaten bedar ho jati hein. Woh jo kuch dekhte hein is ko mehsoos karte hein lekin is ki tashreeh nahi kar sakthe. Ghor talab baat yeh he ke, gungay, behray bachche har cheez ko dekh rahe hein. Mahol se aashna bhi hein, lekin chunkay unki Ilmi satah mehdood he is liye unka ilm bhi mehdood reh jaatha he. Kanoon yeh bana ke nigah ho, sunna ho, ya choona, woh sab ilm ki ek shaakh he aur dekhnay, sun-ne, choone aur mehsoos karne mein ilm hi rahnumayi karta he. Agar kisi aadmi ne zindagi mein kabhi patthar nah dekha ho aur is ke ilm mein laaye bagher patthar is ke samnay rakh diya jaye aur is se kaha jaye ke woh bataye ke yeh kya cheez he? Woh kuch bhi nahi bata sakta. Is liye ke pathar ke mutaliq is ka ilm nafi ka darja rakhta he. Lekin agar pathar ke baray mein is ko ilm he toh usay pathar ko choone ki zaroorat paish nahi aaye gi. Woh sirf dekhnay ke baad hi pathar ke baray mein apni maloomat ka izhaar kar de ga. Agar pehlay se kisi cheez ka ilm nahi he is ko nah dekhna mumkin he, nah sunna mumkin he aur nah choona mumkin he yani kisi cheez ke baray mein ilm hi is ka wajood he. Yeh baat kanoon ban gayi ke har cheez ka wajood is ka ilm he, toh phir nigah bhi ilm he aur samaat bhi ilm he. Baat karna bhi ilm he. Choona bhi ilm he aur insani zindagi ke tamam kirdaar bulaa takhsees ilm hein. Maujoodaat ki hesiyat ilm ke ilawa kuch bhi nahi he. Ilm haqeeqat he, ilm hi maujood he, la ilmi la majood he.

Kainat mein maujood tamam makhlooqaat aur tamam makhlooqaat ki heyat o zeist ka program sab ka sab ilm he. Kainat ke baray mein Khaaliq e kainat ne apni marzi se ek program banaya he. Jab Is ne program par amal daraamad ka iradah kiya aur jab is program ko mutharrak karna chaha toh switch on kar diya aur program nashar honay laga.

No-insani ke kisi ek fard ka ya tamam afraad ka bakri ke saath agar koi makhfi rishta nah ho toh insaan bakri ko nahi pehchan saktha aur bakri insaan ko nahi pehchan sakay gi. Mawarai duniya ka musafir is baat par laziman tafakkur karta he ke, mein bakri ko kyun pehchanta hoon aur bakri mujhe kis tarah pehchanti he? Sher insaan ko jaanta he aur insaan sher ko jaanta he. Jab koi insaan aasman ki taraf nazar uthata he toh woh bermila pukaar uttha he ke “Yeh chaand he.” “Yeh sooraj he.” “Yeh sitara he.” Sirf pukaarta hi nahi he balkay apne hawaas mein ilmi aur masoosati tor par chaand, sooraj aur sitare ko jaanta he. Koi aadmi jab taffakur ko apna shoaar bana letha he toh, is ke andar tajalli ka ilm mutharrak ho jaatha he. Woh kainat mein tamam aasmani ajraam aur ajraam mein basnay walay har zee rooh aur gher zee rooh afraad ko ek makhfi rishte mein bandha hua dekh letha he. Roohani musafir ko jab makhfi rishte ka ilm ho jaatha he toh, lakhon saal pehlay ki duniya ya lakhon saal baad ki duniya ka record is ke samnay aa jaatha he.