kabhi Ae Nau’jwaa’n Muslim! tadabbur bhi kiya tuu nay
Kisi bhi aalim ki fzeelat aur mrtbay se koi Jaahil hee inkaar kar skta hai. Jo aalim ilm o hikmat ki justuju aur farogh kay liye khud kau waqf kar day, us ka qalam duniya ka mautbar Tareen hathyaar hota hai, jis se aanay waali naslo’n ki jahaalat ka khaatima kiya ja skta hai. Lekin ilm aur justuju ka yeh safar aasan nehi hota. Qtray se guhr ban-nay kay is safar main halaat kay khatar-naak tareen magar-mchhon se nabard-aazmaa hona prrta hai.
Tareekh gwaah hai, musalmaano’s nay duniya main aisay aisay ilmi kaar-naamay sir-anjaam diye hain, jinn ka aik zmaana mautrif rha hai. Europe main bhi andhairay se roshni k safar ka aaghaz musalmaano’s kay ilm kay charaagh ki roshni se hee mumkin huwa.
Muslim ulamaa nay katthan halaat main bhi azm o istiqlaal ki aisi daastanain raqam kee’n keh sadiyon baad janam lainay waalay ilm kay mutalaashi bhi un ki azmat kay qaayel hain.
Professor Yousuf Saleem Chishti nay aik baar nihaayat aajzi se Allama Iqbal se swaal kiya tha, ’Asraar-e-khudi‘ aur ’Pyaam-e-Mashriq‘ woh theek se samajh nehi paaye. Iqbal nay poocha, Asraar-e-Khudi ka mutalaa kitni baar kiya hai tau jwaab mila, Abhi pehla baab prhaa hai, us se aagay ki himmat nehi huyi kyun-kay abhi wohi hissa samajh nehi aaya. Doosri kitaab kay sath bhi kuch aisa hee maamla hai. Allama Iqbal nay muskuraatay huway kahaa, Jb khush-nveesi aur funn-e-moseeqi aik din main samajh nehi aa sktay tau falsafiyana nazmain aik baar prhnay se kaisay samajh aa skti hain? Alfaraabi nay Arastu kau smjhnay kay liye brson tak musalsal mutalaa kiya tha. Aap kau bhi yehi ravish ikhtiyar krni ho gi.
Is se hum andaza lagaa sktay hain, in muslim danish-wron nay ilm ki trveej kay liye kaisay kaisay imtihaano’n se guzar kar apni tehqeeq kau lfzon kay supurd kiya ho ga.
Yeh hastiyan mar kar bhi tareekh main amar hooyi’n. Parveen Shakir ka yeh sher aisi hee azeem hastiyon par sach saabit hota hai.
Mar bhi jaaoo’n tau kahaan log buhla hee dain gay
Lafz mairay, meray honay ki gwaahi dain gay
In danish-wron nay ilmi diyaanat par samjhota krnay ki bjaaye, tehqeeq aur justuju kau ehm jana. Aap Imam Bukhari kau dekh leejiye. Taqriban solaah bars ki shdeed riyaazat kay baad Jmaa ki hooyi’n Ahadees main bhi kamzor Rawayaat kau jaanchnay kay liye sakht tareen usool apnaaye. Laakhon Ahadees main wohi muntkhab kee’n jo Karri shraait par poori utarti thee’n.
Imam Abu Hanifa kau bhi aksar-o-baishtar siyaasi mukhalifat ka saamna rha. Qaid kaatni prri kyun-kay unhon nay qaazi-ul-qazaa ban-nay se inkaar kar diya tha. Qaid kay dauraan unhon nay fiqah par kaam jaari rkha. Tanqeed kay ba-wujood ilm kau trveej di aur likhnay likhaanay ka silsila tootnay nehi diya.
Imam Ahmed Bin Hanbal nay bay-shumaar aazmayeshain aur qaid o band ki sakhtiyan bardaasht kin. Korray khaaye magar ilmi riyaazat se peeche nah htay. Zulm o sitam ki aandhian bhi un kay mzboot irado’n kau khokhla nah kar paayin.
Ibn-e-Taimiyya bhi aisi hee mushkilaat se dau chaar rehay. Qaid ki haalat main qalam se rishta brqraar rha. Mayoosi kay andhairon main apnay lafzon ki roshni se zmaanay kau ujaala fraaham krnay main koi kasar nah chhori. Chattaan ki maanind apnay maqsad par qaayem rehay.
Ibn-ul-Haisam sabr aur saabit qadami ki azeem misaal thay. krray halaat main bhi woh ilmi aur tehqeeqi safar par kaar-band rehay. Un kay daur main dryaa-e- Neel ki sailabi haalat par qabu paanay kay liye mansuba bnaaya gya. Jab Ibn-ul-Haisam kau maloom huwa, yeh kaam imli taur par mumkin nehi tau khalifa ki narazi kay darr se us azeem aalim kau jaan bchaanay kay liye paagal-pun ka bahaana krna prra. khud kau unhon nay apnay hee ghar main qaid kar liya. Un ki kutub zabt ki gyin magar woh apnay tajribaat o mushahidaat kau qalam-band krnay se baaz nah aaye.
Science ki duniya ki bay-misl hasti Ibn-e-Sina ki bhray drbaar main tazleel ki gyi. Tmaam Zindagi mushkilaat main ktti. Dar-badari bardaasht ki. Qaid kar kay bhi in kay zabt kau aazmaya gya. Itni baar bikharnay kay ba-wujood unhon nay apnay aasaab kau mzboot rkha aur apnay qalam ka safar thamnay nah diya.
Damishq kay muhaasray kay dauraan Ibn-e-Khuldoon musalsal tehreerain likhtay rhay. Unhon nay apnay bhrpoor mushahidaat kau qalam-band kar kay saabit kiya, haqiqi jurat aur mushkilaat se bhaagnay ki bjaaye saabit qadam reh kar un ka muqaabla krna zyada ehm hai.
Ibn-e-Rushd kay muqaddar main bhi dar-badar ki thokrain rahee’n. Un ki tsaaneef par paabandiyan lgaai gyin. Ain namaaz ki haalat main unhain uthaa kar baahir phaink diya gya. Shikasta-dili rehi, aazmayeshain aayi’n magar un ka hosla pastt nah huwa. Un ki kitaabain sadiyon tak Europe kay nisaab ka hissa rahee’n. Arastu par sharhain likh kar unhon nay maghrib main us kau dobaarah zinda kiya.
Albairuuni nay apni tsaaneef kay liye tveel safar kiye. Zmaanay ki talkhiyan bardaasht kee’n. keyi zabaanain seekhee’n. Apni khurd-beeni bseerat se har Cheez ka mushahida krtay rehay. Hindustaan main jalaa-watani kay dauraan Sansakrit sikhi. Falsfay aur science par tehqeeq ki.
Imam Ghazali aksar goshah-nshi’n rehtay thay. Tanhaayi main tadabbur-o-tafakkur krtay rehna un ka mashghala rha. ilm ki lagan aur tarrap aisi thi, aksar apni neend aur bhook bhi qurbaan kar detay thay.
Muhammad bin Moosa Alkhaarzmi nay un-thakk mehnat se mukhtalif zbaano’n ka mutalaa kiya. Traajim kiye. Algebra ki bunyaad rkhi. Bay-pnaah msaayel kay ba-wujood keyi ilmi mraakaz qaaim kiye aur dars-o-tadrees kau munazzam andaaz main aagay brhaaya.
Aisi barguzida hastiyon ki aik nah khatam honay waali fehrist hai, jinhon nay apnay azaayem kau aakhri saans tak apnay seeno’n main baidaar rkha. Sakht tareen aazmaaishon main bhi apnay amal se saabit kiya, ilm kay un chraaghon kau phoonkon se bujhaana mumkin nhin. Tanha ho kar bhi yeh hastiyan zmaanay par bhaari rahee’n. shikast se choor choor hooyi’n, par shikast tasleem nah ki aur apnay amal-e-paiham se yeh baat saabit ki;
Liya kya zmaanay nay hum se ulajh kar
Wohin aaj bhi hai nazar kal jahaan thi