pesh-e-khidmat hai, Iqbal ki darj-e-zail nazm (Mehdi) per aik mukhtasar sa review :
Mehdi
Mehdi
Allama Iqbal ki ye nazm unki kitaab "zarb-e-kaleem" meiN hai. Iqbal ki ye kitaab July 1936 meiN shaai'a hui. jahaaN "baal-e-jibreel" ka majmui taacur soofiyaana hai, aur jaga jaga Allah se khitaab kia gayaa hai, vohiiN Iqbal ne "zarb-e-kaleem" meiN jehaadi aur inqilaabi raNg apnaaya hua hai. vaazeH rahe ke ye kitaab us daur ki hai jis vaqt teHreek-e-aazaadi apne urooj per thi.
"zarb-e-kaleem" ka matlab Kuliyyaat-e-Iqbal meiN ye likha hai : "a'ilaan-e-jaNg, daur-e-Haazir ke khilaaf" , goya is kitaab ka unvaan hi jehaadi noiyyat ka hai.
ab aate haiN nazm "Mehdi" ki jaanib. agar maiN aik jumle meiN is nazm ka khulaasa ya maqsad bayaan karna chaahooN to yehi kahooN ga Iqbal ye paighaam de rahe haiN ke ab ummat-e-Muslima ko Mehdi-e-barHaq ki zaroorat hai, aur Mehdi ke takhayyul se logoN ko aagaah karna chaahiye.
Iqbal ke alfaaz meiN yooN kaheN ge :
dunyaa ko hai us mehdi-e-barHaq ki zaroorat
ho jis ki nigah zalzala-e-aalam-e-afkaar
she'r no. 1 :
قوموں کی حیات ان کے تخیل پہ ہے موقوف
یہ ذوق سکھاتا ہے ادب مرغِ چمن کو
(qaumoN ki Hayaat un ke takhayyul pe hai mauqoof
ye zauq sikhaata hai adab murgh-e-chaman ko)
Iqbal kehte haiN ke kisi bhi qaum ki zindagi, unki taraqqi , unke urooj ka daar-o-madaar unke baland takhayyulaat, unki aa'la-o-arfa' fikr, aur unke nasb.ul.ain per hota hai. jaisa kisi qaum ka takhayyul hoga, usi tarHa qaum taraqqi kare gi, aur apni baqaa ka saamaan paida kare gi.
yehi baat Iqbal ne dua ki soorat meiN is tarah kahii :
rif'at meiN maqaasid ko hamdosh-e-curayya kar
khud.daari-e-saaHil de, aazaadi-e-daryaa de
ghaur keejiye, ke Iqbal ke nazdeek kisi qaum ki baqaa ke liye us ke paas koi nazariyya, koi aqeeda, koi takhayyul hona zaroori hai. ab voh takhayyul aur voh aqeeda kia hai? mehdi-e-barHaq ke tasavvur ko logoN mein ujaagar karna.
مجذوبِ فرنگی نے باندازِ فرنگی
مہدی کے تخیل سے کیا زندہ وطن کو
(majzoob-e-farangi ne ba.andaaz-e-farangi
mehdi ke takhayyul se kia zinda vatan ko)
"majzoob" bunyaadi taur per tasavvuf ki istilaah hai.
yahaaN "majzoob-e-farangi" se muraad europe ka deevana, yaa'ni europe ka falsafi hai. ishaara Germany ke mash'hoor falsafi "Friedrich Nietzsche" ki taraf hai. Nietzsche ne apni qaum (germans) ke liye fauq.ul.bashar "superman" ka aik tasavvur pesh kiya tha, aur is tarHa unheN quvvat aur taaqat ka deevaana banaa diya, aur unheN targheeb di ke voh intehai taaqatvar ban ker poori dunya per chaa jaaiN. fauq.ul.bashar se muraad voh insaan hai jo aam insaanoN se bahot baalatar ho, us ki quvvatoN aur taaqatoN ka koi andaaza na lagaa sake.
goya Nietzsche ne ye nazariyya pesh kar ke apni murda qaum ko phir zinda kar dia.
Iqbal ke nazdeek yehi nazariyya, ye takhayyul dar.haqeeqat Mehdi ka takhayyul tha, jise ahl-e-europe ne apne falsafe meiN Dhaal ker fauq.ul.bashar "superman" banaa diya.
اے وہ کہ تو مہدی کے تخیل سے ہے بیزار
نو مید نہ کر آہوئے مشکیں سے ختن کو
khutan : aik shehr ka naam jahaaN ke mushk vaale Hiran bahot mash'hoor haiN.
Iqbal aik aam musalmaan ko mukhatib karte hue kehte haiN ke tu is daur meiN Mehdi ke takhayyul se kyuN be.zaar ho gayaa hai. is takhayyul ki qaum ke liye vohi Haiciyat hai jo khutan shehr ke liye mushk vaale hiran ki hai. goya teri ye be.zaari aisi hi hai, jaise ke khutan shehr ko mushk vaale hirnoN se meHroom kar dia jaaye.
vaazeH rahe ke Iqbal ka ye kalaam us daur ka hai jab Musalmaanaan-e-barr-e-sagheer ghulaami ke daur se guzar rahe the. aur us vaqt un meiN intehaai maayoosi ka aalam tha. voh khud ko aik kamzor qaum mutasavvir kar rahe the. aise daur meiN is baat ki zaroorat thi ke unheN aik fauq.ul.bashar ke tasavvur se ru.shanaas karvaaya jaaye. unhen is baat ka yaqeen dilaaya jaaye ke Musalman voh qaum hai jo agar himmat aur Hosle se kaam le, ittefaaq-o-ittehaad se kaam le to phir se poori dunya ko maghloob kar sakti hai.
aur phir fauq.ul.bashar ka ye aqeeda, ye takhayyul koi nayaa, ya man.ghaRat nahiN tha, balke
ummat fauq.ul.bashar "Mehdi" ke is tasavvur se vaaqif thi, bas kaii baras ki ghulaami ne unheN is takhayyul se be.zaar kar rakhaa tha. usi nazariyye aur takhayyul ko Iqbal ne phir se zinda karne ki koshish ki hai.
ہو زندہ کفن پوش تو میّت اسے سمجھیں
یا چاک کریں مردکِ ناداں کے کفن کو
mardak = mard ki tasgheer. kalma-e-Hiqaarat ke taur per iste'maal kia jaata hai.
Iqbal kehte haiN ke agar koi zinda shakhs kafan pehen le, to kia log use murda samajh leN ge? ya phir use naadaan samajh ker us ka kafan phaaR DaaleN ge.
ye sh'er nazm ka aakhri she'r hai, aur intehaai aham she'r hai. is liye ke meHz nasbul ain aur baland takhayyul saamne rakhne se kuch nahiN hoga, jab tak ke jadd-o-jehed jaari na rakhi jaaye. is she'r ka maqsad yehi hai ke ae MusalmaanoN tum meHz is khayaal se ke koi fauq.ul.bashar (Mehdi) aaye ga aur tumheN takaaleef se najaat dilaa de ga, haath per haath dhare baiThe na raho. balke apne taiiN himmat aur jadd-o-jehed jaari rakho.Iqbal ne bahot khoobsurati se nazm ka ikhtitaam kia hai.
Khulaasa:
Iqbal ne apni is nazm meiN MusalmaanoN ko be.daar karne ki koshish ki hai. aur unheN is baat ka aHsaas dilaaya hai ke voh aik murda qaum ki taraH haath per haath dhare baithe hue haiN, jab ke unke mazhab aur millat ka taqaaza kuch aur hai. pehle she'r meiN Iqbal ne is baat ki taraf tavajjoh mun'atif karvaai hai ke kisi bhi qaum ki zindagi ke liye buland takhayyul aur nasbul ain bahot zaroori hai.
phir farmaaya ke Mehdi ka ye takhayyul ahl-e-farang ne ham se churaa ker apni qaum ke aage pesh kia, aur voh duniya per ghalib aa gaye.
aur musalmaan ki ye Haalat hai ke voh Mehdi ke takhayyul se bilkul be.zaar baiTha hai, aur poori taraH naa.umeed ho chuka hai. aur aakhir meiN yehi paighaam diya ke zinda shakhs ka kaam jadd-o-jehad jaari rakhna hai, naa ke khud ko murda samajh ker baiTha rehna. aise shakhs ko log naadaan samajhte haiN.
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