Nazriya e Tauheed

Zameer noor batin hey. Noor batin se istifada karne ke liye Allah ne anbia ke zariye shariyatein nafiz ki hein hum jab Shariat par ghhor karte hein aur Huzoor Aleh Salat O Valslam ki talemaat par fikr kar ke koi nateeja akhaz kartein hein toh aik hi haqeeqat samnay aati hey ke nau insani ki takhleeq ka ajmali pehlu yeh hey ke Allah ko aik mana jaye. Allah ko aik jan-nay ko toheed kaha gaya hey toheed ya Allah ko aik maanna aur Allah ko ba hasiat khaaliq ke aik janna anbia allahum salam par wahi ke zariye munkashif hua. Chunkay anbia ko yeh kashaf wahi ke zariye hota hey is liye woh jokchh kehte hein in frmodat mein qiyaas ko dakhal nahi hota. Is ke bar aks anbia ke nah maan’ne walay firqay toheed ko apne qiyaas mein talaash karte hein. Jab se Adam zaad baradri ka maadi wujood zahir hua hey is hi waqt se ensaan kisi aik taaqat ki hukmarani tasleem karne ke liye qiyaas se rahnumaiye chahta hey. Anbia ko nah maan-ne walay firqay hamesha toheed ko apne qiyaas mein talaash karte rahay. In ke qiyaas ne ghalat rahnumaiye kar ke toheed ko ghair tuaheedi nazriaat bana kar paish kya aur yeh nazriaat kahin kahin dosray firqoun se mutsadam hotay rahay. Qiyaas aur mafrooza (fiction) ka paish kardah koi nazriya kisi dosray nazriye ka chand qadam toh sath day sakta hey lekin nakaam ho jata hey. Is liye ke yeh khud qiyaas kardah nazriya hey. Is ko maan-ne ke liye koi haqeeqat samnay nahi hey. Jab ke anbia ka elaan kardah toheed ka nazriya qiyaas par mabni nahi hey. Hum jab nau insani ka tazkara karte hein aur nau insani ki Falah o behbood chahtay hein toh hamein laziman is taraf tavajja dainee parre gi ke nau insani aik kunba hey. Is kunba ka aik aisa sarparast hey jis mein shak o shuba ki gunjaish nahi hey.

Is nazriya par nau insani ko akhatta karne ke liye aik maktaba fikr par jama hona zurori hey. Woh nuqta fikr yeh hey ke Allah aik aisi hey jo nau insani ki sarparast hey. Jitne bhi anbia ibtidaye afrinish se aakhri nabi Mohammad urasool Allah Aleh Salat O Valslam taq maboos hue in sab ne toheed ka hi dars diya hey. Kisi nabi ki taleem aik dosray se mutsadam nahi hey. Agar nau insani aik nuqtay par markooz ho kar Falah chahti hey toh usay anbia ki batee hui toheed par amal karna ho ga. Tareekh batati hey ke anbia ki toheed ke nazriya ke ilawa aaj taq jitne bhi nizamhaaye hikmat banaye gay woh tamam apne maan-ne walon ke sath mit gay ya aahista aahista mittay ja rahay hein. Mojooda daur mein taqreeban tamam puranay nizaam fikr fanaa ho chuke hein. Ya radd o badal ke sath fanaa ke rastay par sargaram amal hein.

Aaj ki naslen guzashta naslon se kahin ziyada mayoos hein aur aindah naslen aur bhi ziyada mayoos honay par majaboor hon gi.  Aik waqt aeye ga ke nau insani ko kisi nah kisi taaqat mein nuqta toheed ki taraf lootna parre ga. Jis nuqta toheed ko anbia ne muta-arif karaya hey.

Hum dekhte hein ke mukhtalif mumalik aur qomon mein zindagi ki tarzein mukhtalif hein, libaas allag aur jismani vazayf judagh ana hein yeh baat kisi terhan bhi mumkin nahi hey ke tamam nau insani ka jismani wazifa aik ho sakay. Hum jab jismani wazifay se hatt kar apne andar dekhte hein toh hamein aik hi baat nazar aati hey ke jismani vazayf allag allag honay ke bawajood nau insani ke tamam afraad ka roohani wazayf mein baahum ishtiraaq hey. Bahami ishtiraaq yeh hey ke makhlooq aik hey aur makhlooq ki zaroriat poora karne wala bhi aik Allah hey. Zara sa sochnay par yeh haqeeqat munkashif hoti hey ke nau insani ki jitni trqyan hein, jitne aloom ke madaraj hein in sab ka talluq isi aik zaat se hey. Koi ilm is waqt taq ilm nahi ban sakta jab taq koi zaat in aloom ko insani dimagh par anspayr (inspire) nah kere. Koi taraqqi mumkin nahi hey jab taq is duniya mein kisi shye ke andar tafkr nah kya jaye. Koi shye mojood ho gi toh taraqqi ho gi, mojood nahi ho gi toh taraqqi nahi ho gi. nau insani mojood ho gi toh irtiqa ho ga warna irtiqa nahi ho ga. nau insani ke dimagh mein kuch karne aur bananay ka khayaal warid nah ho toh koi ijaad nahi ho sakti. Yeh woh bahami rabt hey jo roohani aitbaar se tammam nou mein aur tamam afraad mein hama waqt mutharrak hey aur is ka mukhzan toheed aur sirf toheed hey. Duniya ke mufakreen ko chahiye ke woh jad-o-jehad kar ke ghalat taabiron ko durust karen. Yahi woh yakeeni amal hey jis se aqwam aalam ko aik roohani dairay mein akhatta kya ja sakta hey. Yeh roohani daira aasmani kitabon aur Quran ki paish kardah toheed hey.

Quran pak ki bayan kardah toheed mein daakhil honay aur is toheed ko apne oopar jari o saari karne ke liye tasbat ko bala e taaq rakhna ho ga, tafaruqon se azad hona ho ga. Woh waqt daur nahi hey ke nau insani mustaqbil ke khofnaak tassadum se woh muashi ho ya nazriati majaboor ho kar baqa ki talaash kere gi aur baqa ke zaraye toheed ke siwa kisi nizaam hikmat se nahi mil saktey.