Topics
Sawal : is duniya mein har ensaan
zindagi ko behtareen bananay ke liye har terhan se koshishen aur jad-o-jehad
karta hai. Magar dekha yeh jata hai ke agar kisi ko har terhan ki dunewi
asaishen muyassar aa jayen tab bhi woh be itmenani aur Adam tahaffuz ke ehsas
mein mubtala rehta hai jo ke umooman be ikhtiyaari ho taa hai. Hum is be
sukooni, be itmenani, pareshan khayaali aur Adam tahaffuz ki kefiyat ko kis
terhan khatam kar satke hain aur is silsilay mein kya mazhab ensaan ki madad
kar sakta hai? Kyunkay mazhab ke pirokaron ki aksariyat ko jab hum dekhte hain
to be sukooni aur Adam itminan ka itna hi ehsas inhen bhi rehta hai jitna
dosray logon ko hota hai.
Jawab : kaayenaat mein be shumaar
noyein hain. Har noo aur
noo ka har fard nooi aur infiradi hesiyat se khayalat ki lehron ke zariye aik
dosray se musalsal pihm rabt hi afraad kainat ke darmain taaruf ka sabab hai. Khayalat
ki yeh laharen darasal infiradi aur ijtimai ittilaaat hain jo har lamha aur har
aan kaayenaat ke afraad ko zindagi se qareeb karti hain. Haqeeqat yeh hai ke
hamari poori zindagi khayalat ke dosh par safar kar rahi hai aur khayalat ki
karfrmayi yaqeen aur shak par qaim hai. Yahi nuqta aaghaz mazhab ki bunyaad hai.
Haqeeqat yeh hai ke ensaan jo kuch hai khud ko is ke khilaaf paish
karta hai. Woh hamesha apni kamzoriyon ko chupata hai aur un ki jagah mafrooza
khoobiyan bayan karta hai jo is ke andar mojood nahi hain. Aadmi jis muashray
mein tarbiyat pa kar jawan hota hai woh muashra is ka dushman ban jata hai. Is ka
zehan is qabil nahi rehta ke is aqeday ka tajzia kar sakay. Chunancha woh
aqeedah yaqeen ka maqam haasil kar laita hai. Halaank woh mehez fraib hai is ki
barri wajah hum oopar bta chuke hain ke aadmi jo kuch khud ko zahir karta hai
haqeeqatan woh aisa nahi hai balkay is ke bar aks hai.
Is qisam ki zindagi guzaarne mein usay bohat si mushkilaat paish
aati hain. Aisi mushkilaat jin ka hal is ke paas nahi hai. Ab qadam qadam par
usay khatrah hota hai ke is ka amal talaf ho jaye ga aur be nateeja saabit ho
ga. Baaz auqaat yeh shak yahan taq barh jata hai ke aadmi samajhney lagta hai
ke is ki zindagi talaf ho rahi hai aur agar talaf nahi ho rahi hai to sakht
khatray mein hai aur yeh sab kuch un dimaghi khalion ki wajah se hai jin mein
taizi se toot phoot waqay ho rahi hai.
Jab aadmi ki zindagi woh nahi hai jisay woh guzaar raha hai ya
jisay woh paish kar raha hai to jis par is ka amal hai is amal se woh nataij
muratab karna chahta hai jo is ke hasb khuwa hon lekin dimaghi khalion ki taizi
se toot phoot aur radd o badal qadam qadam par is ke amli raastoon ko badalti
rehti hai aur woh ya to be nateeja saabit hotay hain ya un se nuqsaan
pohanchana hai ya aisa shak peda hota hai jo qadam uthany mein rukawat bantaa
hai. Aadmi ke dimagh ki saakht darasal is ke ikhtiyar mein hai. Saakht se morad
dimaghi khalion mein taizi se toot phoot, aitdaal mein toot phoot ya kam toot
phoot hota hai. Yeh mehez ittifaqia amar hai ke dimaghi khalion ki toot phatt
kam se kam ho jis ki wajah se woh shak se mehfooz rehta hai lekin jis qader
shak aur be yakeeni dimagh mein kam ho gi isi qader aadmi ki zindagi kamyaab
guzray gi aur jis munasbat se shak aur be yakeeni ki zayad-ti ho gi zindagi
nakamiyoo mein busr ho gi. Iradah ya yaqeen ki kamzoree darasal shak ki wajah
se janam layte hai. Jab taq khayalat mein tazabzub rahay ga yaqeen mein kabhi
bhi pukhtagi nahi aeye gi. Mazahir apne wujood ke liye yaqeen ke paband hain
kyunkay koi khayaal yaqeen ki roshniyan haasil kar ke Mazhar bantaa hai. Mazhab
hamein yaqeen ke is patteren ( pattern ) mein daakhil kar deta hai jahan shak o
shubhat aur was wasay khatam ho jatay hain. Ensaan apni baatini nigah se ghaib
ki duniya ke mshahdat se bande ka apne rab ke sath aik aisa talluq peda ho jata
hai ke woh khaaliq ki sifaat ko apne andar muheet daikhta hai. Rohani nuqta
nigah se agar kisi bande ke andar baatini nigah mutharrak nahi hoti woh imaan
ke daira mein daakhil nahi hota. Jab koi bandah imaan ke dairay mein daakhil ho
jata hai to is ki tarz fikar mein se takhreeb aur shaitaniyat nikal jati hai aur agar bande ke oopar yaqeen
( ghaib ki duniya ) munkashif nahi hai to aisa bandah har waqt takhreeb aur shaitaniyat
ke jaal mein giraftar rehta hai. Yahi wajah
hai ke aaj ki taraqqi Yafta duniya mein be shumaar ayjadat aur la-mutnahi
aaraam o asayish ke bawajood har shakhs be sukoon pareshan aur Adam tahaffuz ka
shuka rahay. Science chunkay madah ( matter ) par yaqeen rakhti hai aur madah
earzi aur fiction hai is liye science ki har taraqqi, har ijaad aur aaraam o
asayish ke tamam wasail earzi aur fanaa ho jaane walay hain jis shye ki bunyaad
hi toot phoot aur fanaa ho is se kabhi haqeeqi musarrat haasil nahi ho sakti. Mazhab
ke woh peirokaar ya ulama jo ebadaat ki rasoom ki hadd taq pabandi karte hain
aur zahiri aamaal ko hi ahem samajte hain. Woh imaan yani ghaib ki duniya ke
mshahdat se mahroom rehtay hain. Nateejatan un ki zindagi bhi be sukooni, be
itmenani aur Adam tahaffuz se dochar rehti hai. Mazhabi aur la mazhabiyat mein
yahi bunyadi farq hai ke la mazhabiyat ensaan ke andar shukook o shubhat, was wasay
aur ghair yakeeni ehsasat ko janam deti hai jabkay mazhab tamam ehsasat,
khayalat, tasawurat aur zindagi ke aamaal o harkaat ko aik qaim bil zaat aur
mustaqil hasti se wabsta kar deta hai. Jis ki wajah se ensaan par se be
sukooni, be itmenani aur Adam tahaffuz ke baadal chaatt jatay hain. Aur woh par
sukoon zindagi guzarta hai. Khush rehta hai, is ke khush rehne se mahol mein
bhi sukoon aur musarat ki laharen daur karti rehti hain.
