Muhtaram Asif Iqbal ke mazmoon "what if He is" se makhzu Zahid: Kya aap kafi mutala kar rahe hain? Khalid: Itna to nahi, albatta mein sochta kafi hoon. Zahid: Aap mere sawalat se naraz to nahi honge? Khalid: Umeed to hai ke nahi honge. Zahid: Agar aap ko baaz ajnabi aur nagawar sawalat ka samna karna pare to? Khalid: Ek acha sawal zehanat ki alamat hota hai. Lekin har sawal nahi. Ek bewakoof bhi bohot se sawal pooch sakta hai, balkay itne pooch sakta hai ke aqalmand unka jawab dene se qasir reh jata hai. Zahid: Kya tum mujhe bewakoof kehna chahte ho? Khalid: Nahi balkay mein yeh kehna chahta hoon ke mahaz tanqeed ki niyat se kiya gaya sawal faida nahi de sakta. Agar seekhne aur janne ki khwahish sachi ho to insaan ek bewakoof se bhi bohot kuch seekh sakta hai, is ke baraks aqalmand ki danaai se bhi kuch faida nahi hota. Zahid: Muskurate hue goya tum apne aap ko aqalmand kehna chahte ho? Khalid: Tum mere paas sa'il ban kar aaye ho na ke mein. To zahir hai ke tumne mujhe aqalmand samjha hoga. Aur agar aisa nahi to ya tumhari janne ki khwahish sachi nahi aur ya tum aqalmand nahi. Agar kisi ki seekhne aur janne ki khwahish waqai sachi ho to phir is baat ki ahmiyat hai, ke woh yeh jane, ke woh kis ke paas mashware ya sawal poochne ke liye ja raha hai. Bemar apne marz ki tashkhees ke liye har aye ghairay ke paas to nahin jayega. Zahir hai is ke liye usay bohot janch parakh kar dena hogi. Isi tarah agar tum ilm ki talash mein ho to is ke liye tumhein ahl shakhsiyat ka intikhab karna chahiye. Aur agar tum ilm ke husool mein waqai mukhlis ho to tumhein ustaad ka ihtiram bhi karna chahiye. Sab se pehle baat ko achhi tarah samjho, phir us ka jaiza lo aur phir tanqeed karo, agar karni ho to. Ilm bilashuba azmat ki taraf le jata hai lekin is ka aghaz bar haal ajzi aur inkisar se hi hota hai. Ilm ke mutalashi ko hamesha munkasir alamzaaj hona chahiye. Mujhe bar haal aqalmand hone ka dawa nahi lekin yeh to zahir hai ke ek bewakoof bhi achhi baat keh sakta hai aur is lehaz se ho sakta hai ke mein tumhari koi khidmat kar sakoon. Lekin agar mujhe yeh mehsoos ho ke tumhara rawiya sirf aur sirf tanqeed aur tanzim hai to phir mere liye koi khidmat mumkin nahi hogi. Yeh baat badihi hai ke agar tum achhe talib ilm nahi ho to mein bhi acha ustaad nahi hounga, agar che mere paas tumhein dene ke liye bohot kuch ho. Zahid: Theek hai janab, mein aap ka mutLabb samajh gaya hoon. Lekin agar doraan guftagu, mein ne mehsoos kiya ke aap mere sawalon ko ahmiyat nahi de rahe aur mein samjhoon ke mera waqt zaya ho raha hai to mein ijazat chahunga. Khalid: Bilkul Zahid: Mera pehla sawal yeh hai ke qaumon ki tareekh mein falsafi ziada ahmiyat ka hamil hota hai ya ek leader? Khalid: Dono ka apna apna maqam hai. Zahid: Lekin phir bhi asal mein ahmiyat kis ki hai? Khalid: Is ka jawab dene ke liye mein tum se ek sawal poochta hoon. Tum kya samajhte ho ke America ne Iraq par hamla karne ke liye aqwam mutahidda ki ijazat ka itne dino intezar kyun kiya? Zahid: Aalami dabao ki wajah se. Khalid: Duniya kya pressure daal rahi thi? Kya bandooq ka dar tha ya iqtisadi pabandiyon ka? Zahid: Nahi yeh matlab nahi, shayad America ka khayal yeh tha ke aqwam mutahidda ki ijazat ke baghair yeh hamla us ke mufadat ko nuksan pohanchayega. Khalid: Yani tumhara khayal hai ke us surat mein Arab America ko teel ki supply band kar dete. Zahid: Haan shayad, lekin asal baat kya hai? Khalid: Mein to sirf sawal pooch raha hoon, ke kis cheez ne America ko itne dino rokay rakha? Us ne aqwam mutahidda ki ijazat kyun hasil ki? Zahid: Chaliye mein haara, aap hi bataye? Khalid: Mere khayal mein aur wajohat bhi hongi lekin asal wajah akhlaqi jawaaz faraham karna tha. Zahid: To? Khalid: Yeh falsafi hai jo leaderon ko aise jawaaz faraham karta hai, agarke dono ka apna apna maqam hai. Zahid: Lekin akhlaqi jawaaz to ghinaune aamal ka bhi faraham kiya ja sakta hai? Khalid: Theek hai lekin akhlaqi aqdaar ki apni ahmiyat hai? Zahid: Lekin aam tor par dekha gaya hai ke kamiyab hone wale leader to akhlaqiyat ko itni ahmiyat nahi dete aur jo dete hain shikast unka muqaddar bani rehti hai. Khalid: Is ke bawajood log akhlaqi aqdaar ko ahmiyat dete hain.Zaahid: Chaliye maan liya aage chaliye. Khalid: Ye bataiye ke kis qisam ke insaan ko qatal karna bohat mushkil hai? Zaahid: Riyasat ke sarbraah ko. Khalid: Zia ul Haq, ya Bhutto ya Kennedy ki tarah? Zaahid: Agar nahi to phir kis ko? Khalid: Ek bachay ko, masoom bachay ko, tareekh hamein ye batati hai ke masoom bachon ka qatal hamesha mushkil amr raha hai aur is ke peechay akhlaqiat ki hiss hi kaam kar rahi hoti hai. Zaahid: Mujhe lagta hai ke tum akhlaqiat ki is baat ko apne Khuda se jorna chahte ho woh Khuda jo bas tasawurat mein hi hai. Aqli o sciencei tor par sabit nahi hota. Khalid: Tasawurat mein nahi balke Khuda insano ke dilon aur zehnon mein mojood hai aur mojood rehta hai. Agar tumhein ittefaq ho to Lear ki woh kitab parho jo duaon par hai to tumhein maloom hoga ke dunya ke mashhoor aur taaqatwar tareen log Khuda par yaqeen karte rahe hain. Agar Morocco se le kar Indonesia tak log soor ka gosht khane se ihtiraaz karte hain to is ke peechay kya wajah hai? Sirf ek, ke un ka mazhab un ko aisa karne se rokta hai. Goya aaj bhi mazhab karoron insano ki zindagi mein faisla kun kirdar ada karta hai. Jabke tumhare maqooli aur aqli istidlal ye quwwat nahi rakhte. Zaahid: Is se kya farq padta hai is dunya mein kamiyab log wahi guzre hain jo mazhabiyaat aur akhlaqiat ko koi ahmiyat nahi dete the. Unhon ne kabhi un tasawurati cheezon ko apne maashi ya siyasi mafaadat ki raah mein rokawat nahi banne diya. Khalid: Is ka matlab ye hai ke taraqqi karne ke liye zaroori hai ke akhlaqiat ko pichhe dala jaye. Agar kisi qom ka har shakhs hi thug aur chor ban jaye to kya woh qom taraqqi karay gi? Zaahid: Har ek ki baat nahi kar raha. Khalid: To phir kis ki baat kar rahe ho? Zaahid: Kisi qom mein chand afraad hi aala zehanaton ke hamil hote hain. Khalid: Yani tum ye kehna chahte ho ke ye aala zehanat walay log hi leader hote hain aur un leaders ko ye haq hasil hota hai ke woh jab chahen, jaise chahen logon ko nuqsaan pohanchayen. Zaahid: Sirf un ko jo un ki raah mein rokawat banein. Lenin ne har shakhs ko to qatal nahi kiya. Sirf wohi mare gaye jo us ki raah mein rukawat bane. Khalid: Haan haan, sirf pachas lakh log hi mare gaye aur woh bhi chand saalon mein.Zahid: Bhai, kainat ka asool yehi hai, jis ki laathi us ki bhains, sirf ahl shakhs ko hi jeenay ka haq hasil hai. Khalid: Aur is ahl mein Hitler bhi shamil hai? Zahid: Nahi, Hitler to nakam ho gaya tha. Asal mein kamiyabi hi ghalat aur durust ko mameez karti hai. Khalid: Aur kamiyabi kya hoti hai? Zahid: Kamiyabi asal mein taqat hi ka doosra naam hai. Taqat chahe maashi ho, siyasi ho ya samaji, ya phir kamiyabi har us cheez ka naam hai jis se tumhein sakoon hasil ho. Khalid: Koi bhi cheez? Zahid: Haan haan koi bhi cheez bashartekah tum usay hasil kar sako aur us se sakoon pa sako. Khalid: Zina, qatl, badkari, kuch bhi? Zahid: Haan kyun nahi? Khalid: Yani agar tumhein apni walida se zina mein sakoon hasil ho to? Zahid: Khamoshi! Khalid: Kya tum yeh amal karoge? Zahid: Mera khayal hai is se tumhein sakoon hasil nahi hoga. Khalid: Haqeeqat na sahi, farz kar lo agar aisa ho to! Zahid: Haan shayad. Khalid: Yani tumhein mauqa mile to tum yeh amal kar loge. Zahid: Khamoshi. Khalid: Batate kyun nahi? Zahid: Haan shayad. Khalid: Aur isi tarah qatl aur badkari waghera bhi? Zahid: Haan shayad. Khalid: Kya tum yeh sab khule aam keh sakte ho? Zahid: Kyun? Kya mein bewakoof hoon? Akhlaqiyat ka touq logon ke galey mein daal kar hi unhein control kiya jasakta hai. Awaam mein to mein akhlaqiyat ka ilmbaradar ban kar rehna hiPasand karun ga. Yeh baatein toh chand khaas logon se ki ja sakti hain. Khalid: Bohat khub! Achha hua tum yeh maan gaye ho ke asal mein tum ek buzdil aur munafiq insaan ho. Zahid: In istilahat ki mere nazdeek koi ahmiyat nahi. Har ek shakhs ke liye in ka matlab mukhtalif ho sakta hai. Khalid: Toh tumhare khayal mein Madre Teresa aur Sir Thomas More jaise log sab bewakoof the. Zahid: Bilkul. Khalid: Achha chalo yeh batao ke kya yeh mumkin hai ke tumhe mere ghar se jaate hi falaj ho jaaye? Zahid: Haan yeh toh mumkin hai. Khalid: Phir kya hoga? Zahid: Ummeed hai koi meri dekh bhaal karega. Mere khandan mein se koi fard. Khalid: Lekin woh ek aise shakhs ki dekh bhaal kyun karenge jis se unhe koi mali mufaad nah ho. Kya woh sab tumhari hi tarah ke zehni nah honge? Zahid: Shayad nah honge. Khalid: Farz karo ke in mein se koi bhi tumhari dekh bhaal na kare aur tumhe sadqay khairaat par guzaara karna pare to kya hoga? Zahid: Phir toh shayad mein jeete je marr jaaun. Khalid: Is ka matlab hai ke tum is imkaan ko tasleem karte ho, tum maante ho ke aisa hadsa ho sakta hai aur is se bachne ke liye tumhare paas koi zamaanat nahin hai? Zahid: Ji bilkul. Khalid: Phir tum kis baat ke aitmaad par jeete ho. Kam az kam mujhe toh yeh maloom hai ke is duniya mein mujhe agar koi takleef pohanchti hai to aakhirat mein us ka sila milega basharte ke mein apne akhlaqi asoolon par kaar band rahoon. Zahid: Mein apni zindagi akhlaqi asoolon ke naam par daav par nahin laga sakta aur akhlaqi asool bhi woh jo doosron ke banaye hue hain. Khalid: Jo log duniya mein falaj jaise musaibat ya doosri aafat ka shikaar hote hain unki talaafi ki is duniya mein kya surat hai? Zahid: Yeh mera masla nahin hai. Aur doosre yeh ke science ke saath hum aisi bohot si bimariyon aur aafat par qabu pa sakte hain aur un logon ki dekh bhaal ke tareeqe bhi daryaft kar sakte hain.Khalid: Lekin un logon ka kya hoga jo science ki iss mafruza taraqqi se qabl hi mar chuke honge? Zahid: Mein ne kaha na ke yeh mera masla nahi hai. Zindagi aise hi hai, koi khota hai koi paata hai. Hatta ke baaz romi shahenshahon ko khudkushi karna pari. Khalid: Iss ka matlab hai ke jab zindagi ka jabra barh jaye to tum khudkushi se farar hasil kar loge. Kya tum ne kabhi sabar aur istiqamat ka suna? Zahid: Phir wahi mubham aur majhool istilahat! Iss ko farar kyun kehte ho, yeh kyun nahi kehte ke jab zindagi tumhare liye qabil qabool nahi rehti to tum apne haathon par sukoon maut ka rasta muntakhib kar lete ho. Khalid: Bohat behtar, jawab to sare ho gaye hain, barhal hum behas jari rakhein ge lekin pehle chai ho jaye. Zahid: Bohat behtar, yeh to hona hi chahiye. Mujhe waqai chai ki talab ho rahi hai. Chai aati hai. Khalid: (Jab Zahid chai peene lagta hai) Thero, mere mulaazim ne bataya hai ke is chai mein zehar ho sakta hai isay mat piyo. Zahid: Kya? Khalid: Yehi mujhe kaha gaya hai. Zahid: Lekin tum to pee rahe ho. Khalid: Iss liye ke is mein koi zehar nahi hai. Zahid: Aur mere cup mein hai? Khalid: Haan, is ka imkaan nahi hai. Zahid: Khalid ki taraf ghoreta hai. Khalid: Tum chai pe kyun nahi rahe? Zahid: Tum ne khud hi to kaha hai ke is mein zehar ho sakta hai. Khalid: Lekin tum to keh rahe the ke tumhein chai ki talab ho rahi hai. Zahid: Mazak mat karo, thode se sukoon ke liye mein apni zindagi daao par nahi laga sakta. Khalid: Yani tum yeh kehna chahte ho ke chhote faiday ke liye bara faida chhod dena koi aqalmand nehi hai. Zahid: Haan aise keh sakt a hai.Khalid: Lekin agar Khuda ho to? Zahid: Main samjha nahi. Khalid: Kya tum yeh baat nahi samajh sakte? Keh abad ki jahannam ki saza zyada bara risk hai is duniya ki takleefon ke muqable mein. Zahid: Kya tum samajhte ho ke main bohat bura insaan hoon? Tumhara yeh khayal durust nahi. Mujhe qatal ya doosron ko jinsi behkaawe de kar sukoon hasil nahi hota. Khalid: Main janta hoon, lekin main yeh kehna chahta hoon ke mumkin hai ke tum zindagi mein bohat si zimmedariyan puri karte ho, lekin chunkeh tum unhein ek farz ki hesiyat se qubool nahi kar rahe, to tumhare nazdeek tum ilm ke ek ahem asool ke inkaar ke murtakib ho rahe ho. Zindagi mein hum apne aaba o ajdad se mile mojood ilm ki bunyad par hi faislay karte hain aur iss waqt tak karte rehte hain jab tak ke koi cheez hamare aqal o shaoor ki bunya par ghalat sabit nahi hojaye. Iss mein yeh baat samajhna zaroori hai ke hamari aqal aur shaoor ki salahiyat, ilm ka bunyadi maqsad nahi hai. Jab main dekhta hoon ke motor car meri taraf aa rahi hai to main ek taraf ho jata hoon. Iss mafruza ke bunyad par ke yeh mujhe takkar maar degi aur iss tarah mujhe takleef hojayegi aur as tarah se takleef pana achi baat nahi hai. Mere yeh dono mafruza ghalat ho sakte hain lekin jab tak yeh aqal o shaoor ki roshni mein ghalat sabit nahi hojayein to main apne faislon ki bunyad issi ilm par rakhta hoon. Issi tarah main qatal ko bura samajhta hoon, ghar se nanga nikalne ko napasand karta hoon, burhape mein apne waldain ka khayal rakhta hoon agar ke un se iss waqt mujhe kisi maali faiday ki tawakal nahi hoti. Science aur technology ko istemal karta hoon aur yeh tamam issi bunyad par hota hai ke yeh sab sahi hain jab tak ke aqal o shaoor ki kisoti par ghalat sabit nahi hojaye. Issi tarah main doctor ka nuskha istemal karta hoon jab tak woh muzar sehat sabit nahi hojaye. Yeh sabit hua ke ilm abaham se abaham ki taraf nahi leke jata balke yaqeen se mazeed yaqeen ki taraf leke jata hai. Allah par yaqeen insano ke ilm mein hamesha se mojood raha hai. Mushrikeen aur mohid sab iss par yaqeen karte rahe hain. Issi tarah aakhirat aur jaza o saza par yaqeen bhi hamesha se mojood raha hai. Iss mein istisna se yeh sabit nahi ho sakta ke yeh yaqeen fi nafsahi ghalat hain kyun ke aqal o shaoor un ke inkaar ki taraf rehnumai nahi karte. Ab imkanat ke hone ko lete hain. Main tumhein bata chuka hoon ke Khuda ke baghair zindagi be ma'ani aur be maqsad hai. Iss ke na hone ka natija be ma'naviyat aur be maqsadiyat hai. Lekin agar woh ho to? Aur agar woh tumhein haqaiq ke iss inkaar par jawab de kar thera le aur pooch le ke aqal o shaoor ne to tumhein koi jawaaz faraham nahi kiya tha to phir kis bunyad par meri hasti ko jhatlaya? Kya iss fani zindagi ki aasai koi thos bunyad thi jis ki bunya par tum abadi zindagi ko jhatlatay rahe? Main nasl insani ke mushtarikah ilm, paighambro ki pakiza zindagiyan, aasmani hidayat, insani zameer, aur apne aqal o shaoor ki bunya par qasam khata hoon ke Allah hai aur us ki mojoodgi iss baat ka taqaza kerti hai ke us ki ibadat ki jaye. Khuda ke hone par yaqeen karna mushkil hai to us ke na hone par yaqeen karna na mumkin hai. Agar woh hai hi nahi to phir to koi masla nahi lekin agar woh hoa to? To nah manne walon ke liye masla ban jaye ga. Agar woh na hoa to sab barabar, manne walay bhi aur na manne walay bhi. Iss sohRaat mein maanay walay kisi khosare mein nah rahenge. Lekin agar woh hoa to nah maanay walay yaqeenan khosare mein hun ge. Is liye imkanat ki dunya bhi issi baat ka taqaza karti hai ke us ke hone par yaqeen laya jaye ta ke aakhirat ke khatre se bacha jaa sake. Zahid: Nataij ke aitbar se to mujhe iss waqt koi khaas masla nahi hai, mazeed mujhe kya karna chahiye iss bare mein koi faisla mein ab issi waqt karunga jab usay dekh loon ga. Khalid: Theek hai mujhe bhi marna hai aur tumhein bhi, iss waqt inshaAllah hum dekh lenge. Zahid: Theek hai theek hai dekh lenge! Allah hi aasmanon aur zameen ka noor hai (35:24) Behrey, goongey aur andhey hain woh nahi loutenge (18:2) Tum kis tarah Khuda ka inkar kar sakte ho? Tum be hayat the iss ne tumhein zindagi bakshi, phir woh tumhein maut de ga, phir dobara tumhein zindagi de ga, phir issi ki taraf tum laut ke jao ge. (27:2)