Mera Dil Badal Dai Lyrics
Mout ke baad zindagi kaisi hai … ?
Mout ke baad zindagi kaisi hai … ?
Yeh sawal haqeeqat mein hamaray ilm ki rasai se daur hai. hamaray paas woh ankhen nahi hain jin se hum mout ki sarhad ke is paar jhaank kar dekh saken ke wahan kya hai aur kya nahi hai. hamaray paas woh kaan nahi hain jin se hum udhar ki koi aawaz sun saken. hum koi aisa aala bhi nahi rakhtay jis ke zariye se tahaqeeq ke sath maloom kya ja sakay ke idhar kuch hai ya kuch nahi hai. lehaza jahan taq Science ka talluq hai, yeh sawal is ke dairay se qatee kharij hai .Jo shakhs science ka naam le kar kehta hai ke mout ke baad koi zindagi nahi hai woh bilkul aik ghair scientific baat kehta hai. science ki ro se nah to yeh kaha ja sakta hai ke koi zindagi hai aur nah yeh ke koi zindagi nahi hai. jab taq hum koi yakeeni zareya ilm nahi paate kam az kam is waqt taq to sahih scientific rawayya yahi ho sakta hai ke hum zindagi baad mout ka nah inkaar karen nah iqraar. magar kya amli zindagi mein hum is scientific ravayye ko nibaah satke hain ?
Shayad nahi, balkay yqinًan nahi. aqli hesiyat se to yeh mumkin hai jab aik cheez ko jannay ke zaraye hamaray paas nah hon to is ke mutaliq hum nafi aur asbat dono se parhaiz karen, lekin jab isi cheez ka talluq hamari amli zindagi se ho to hamaray liye is ke siwa koi charah nahi rehta ke ya to inkaar par apna tarz amal qaim karen ya iqraar par. maslan 1 shakhs hai jis se aap waaqif nahi hain. agar is ke sath aap ka koi maamla darpaish nah ho to aap ke liye yeh mumkin hai ke is ke imaan daar honay ya nah honay ke baaray mein koi hukum nah lagayen .
Lekin jab aap ko is se maamla karna ho to aap majaboor hain ke ya to usay imaan daar samajh kar maamla karen ya be imaan samajh kar .
apne zehen mein aap zaroor yeh khayaal kar satke hain ke jab taq is ka imaan daar hona ya nah hona saabit nah ho jaye is waqt taq hum shak ke sath maamla karen ge. magar is ki imaan daari ko ashkook samajte hue jo maamla aap karen ge, amlan is ki soorat wohi to ho gi jo is ki imaan daar ka inkaar karne ki soorat mein ho sakti thi.
Lehaza fi al waqea inkaar aur iqraar ke darmain shak ki haalat sirf zehan hi mein ho sakti hai. amli rawayya kabhi shak par qaim nahi ho sakta. is ke liye ya to iqraar ya inkaar behar haal na guzeer hai .
Hai baat thoray hi ghor-o-fikar se samajh mein aa sakti hai ke zindagi baad mout ka sawal mehez aik falsfiyana sawal nahi hai balkay hamari amli zindagi se is ka bohat gehra talluq hai. darasal hamaray ikhlaqi ravayye ka sara inhisaar hi is sawal par hai. agar mera yeh khayaal ho ke zindagi jo kuch hai bas yahi dunewi zindagi hai aur is ke baad koi doosri zindagi nahi hai to mera ikhlaqi rawayya aik terhan ka ho ga. ..
Aur agar mein yeh khayaal rakhta hon ke is ke baad aik doosri zindagi bhi hai, jis mein mujhe apni mojooda zindagi ka hisaab dena ho ga, aur wahan mera aaccha ya bura injaam mere yahan ke aamaal par munhasir ho ga, to yqinًa mera ikhlaqi tarz amal bilkul aik doosri hi terhan ka ho ga .
Is ki misaal yun samjhiye jaisay 1 shakhs yeh samajte hue safar kar raha hai ke usay bas yahan se Karachi taq jana hai aur Karachi poanch kar nah sirf yeh ke is ka safar hamesha ke liye khatam ho
jaye ga balkay woh wahan police aur adalat aur har is taaqat ki dustarus se bahar ho jaye ga jo is se kisi qisam ki baaz purse kar sakti ho. .
Aur is ke bar aks aik dosra shakhs yeh samjhta hai ke yahan se Karachi taq to is ke safar ki sirf aik hi manzil hai, a sakay baad usay samandar paar aik aisay malik mein jana ho ga jahan ka farman rawa wohi hai jo Pakistan ka farman rawa hai aur is ke daftar mein mere is poooray karname ka khufia record hai jo mein naay Pakistan ke is hissay mein injaam diya hai, aur wahan mere record ko jaanch kar faisla kya jaye ga ke mein apne kaam ke lehaaz kis darjay ka mustahiq hon .
Aap baasani andaza kar satke hain ke un dono shakhson ka tarz amal kis qader aik dosray se mukhtalif ho ga. pehla shakhs yeh samjhay ga ke naffa ya nuqsaan jo kuch bhi hai Karachi ounchanay taq hai, agay kuch nahi, yeh shakhs apne af-aal ke sirf unhi nataij par nazar rakhay ga jo Karachi taq ke safar mein nikal satke hain.
Jab kay dosray shakhs ki nigah un nataij par ho gi jo samandar paar dosray malik mein poanch kar nikleen ge. theek isi terhan hamari ikhlaqi zindagi mein bhi woh aqeedah faisla kin assar rakhta hai jo hum zindagi baad mout ke baarey mein rakhtay hain .
Mera Dil Badal Dai Lyrics
Badal de Dil ki duniya dil badal day
Mera Ghaflat mein dooba dil badal day
Hawa-o-Hirs wala dil badal day
Mera Ghaflat mein dooba dil badal day
Badal de Dil ki duniya dil badal day
Khudaya Fazl farmaa dil badal day
Gunah gaari main kab tak Umr kaatoun
Badal day Mera rasta dil badal day
Sunoun Main naam Tera dharkanon Main
Maza aajaye Maula dil badal day
Hataaloun aankh apni Maa-siwa say
Jiyoun Mein Teri khatir dil badal day
Karoun Qurbaan Apni Saari Khushiyaan
Tu apna ghum ata kar dil badal day
Sehal farmaa musalsal yaad apni
Khudaya Reham farmaa dil badal day
Para houn Teray dar par dil shikasta
Rahoun kyu dil shikasta dil badal day
Tera hojaoun itni arzoo hay
Bas itni hay tamanna dil badal day
Meri faryaad sunlay Meray Maula
Banalay apna banda dil badal day
Tera hojaoun itni arzoo hay
Bas itni hay tamanna dil badal day
Meri faryaad sunlay Meray Maula
Banalay apna banda dil badal day
rab ulizzat ki Barkaat ke silsilay kaisay chaltay hain … ?
Amal ke maidan mein jo qadam bhi hum uthayein ge, is ki sahet ka taayun is baat par munhasir ho ga ke aaya hum isi zindagi ko pehli aur aakhri zindagi samajh kar kaam kar rahay hain ya kisi baad ki zindagi aur is ke nataij ko malhooz rakhtay hain. pehli soorat mein hamara qadam aik simt utthay ga aur dosray soorat mein is ki simt bilkul mukhtalif ho gi .
Mitho hil likhta hai “ih kehna ke mazhab aik fraib hai, un tamam zimma darion aur pabandion ko mansookh karta hai jin se samaji nazam ko barqarar rakha jata hai ” ( religion without revelation. page 115 ) isi terhan Voltaire aik jagah likhta hai : ” aur khuda doosri zindagi ke tasawwur ki ahmiyat se is lehaaz se bohat ziada hai ke woh ikhlaqiaat ke liye mafroozay ka kaam dete hain, sirf uski ke zariye behtar ikhlaq ki Fiza peda ki ja sakti hai, agar yeh aqeedah khatam hojaye to husn amal ke liye koi muharrak baqi nahi rehta aur is terhan samaji nazam ka barqarar rehna namumkin hojata hai ”. ( history of philosophy by windelband, page 496 )
Is se maloom howa ke zindagi baad mout ka sawal mehez aik aqli aur falsfiyana sawal nahi hai. balkay amli zindagi ka sawal hai. aur jab baat yeh hai to hamaray liye is muamlay mein shak aur taraddud ke maqam par theharnay ka koi mauqa nahi.
Shak ke sath jo rawayya hum zindagi mein ikhtiyar karen ge woh bhi laa Mahala inkaar hi ke ravayye jaisa ho ga. lehaza hum behar haal is amar ka taayun karne par majboor hain ke aaya mout ke baad koi aur zindagi hai ya nahi. agar science is ke taayun mein hamari madad nahi karti to hamein aqli istadlaal se madad leni chahiye ya koi aur source talaash karna chahiye .
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