HASRAT MOHANI : EK INFERADI SHAKHSIYAT

Allama Shibli Nomani ne intehayi sadalauhi ke sath ek mauqe par Hasrat se sawal kiya tha-"tum admi ho ya jin, pahle shayir the, phir politician bane aur ab baniye ho gaye? Zahir hai ke shayir ya siyasatdan hona ya baniye ka pesha akhtiyar karna, aisa koyi jinnati amal nahin hai jis par t'ajjub ka izhar kiya jay. Harchand ke Shibli ka ye jumla unki shokh-tab'yi ka nateeja tha, lekin bilfarz Hasrat ko jin tasawwur karne ke peechhe Shibli ka ye khayal raha ho ke hasbe khwahish he'at aur surat tabdil kar lene se, ek shakhs insaan se jin ban jata hai , aur Hasrat ka amali siyasat men qadam rakhne ke bad swdeshi kapdon ka istor khol kar baith jana, aisa hi ek iqdam tha, to is jumle men ek latif mazaq ke bajay, hasrat ki mukammal shakhsiyat ko ek ghalat zaviye se dekhne aur use tamasha tasawwur karne ka ishara milega. Jabke haqiqat ye hai ke Hasrat ki tabi'at kisi e'tbar se tamasha n thi. Ijt'ma'i ziddain ka hona ek badi khubi hai n ke kamzori ya nuqs. Haan unke hamasron men se beshtar aise the jinhen Hasrat ki tabi'at ka irfan hasil n tha , isliye -Hai mashqe-sukhan jari chakki ki mashaqqat bhi/ ek turfa tamasha hai Hasrat ki tabi'at bhi, ki unke nazdeek asan tashrih yahi thi ke hasrat ki shakhsi'at ek tamasha hai.

Hasrat buniyadi taur par ek shayir the, aur mulki siyasat se wabastgi waqt ka taqaza thi. Zindagi ke samne agar ek maqsad ho to zindagi ba'mani ban jati hai aur sheri takhliqat men bhi uski hararat asani se mahsus ki ja sakti hai. Halat kaise bhi takleefdeh kyon n hon aur raste kitne hi dushwar-talab hon, agar insan jad'e fara'iz par sabit qadam rahta hai , to uski ye sabit qadmi

use azeem bana deti hai. Hasrat ki sha'iri asri siyasat ke abshar men dhuli hui hai aur Hasrat ki siyasat unke sha'irana sha'ur se ghiza hasil karti hai.

Takhliqi adab aur siyasat ke darmiyan Shibli ke nazdik, khwah ko'i rishta ho ya n ho, Thomas Maan ka khayal hai ke 'ghair-siyasi hona kisi pehlu se bhi ghair-jamhuri hone se kam nahin hai aur takhliqi adab kisi e'tbar se bhi ghair-jamhuri nahin ho sakta.' Zahir hai ke jamhuri'at men kamil yaqin rakhne wala sha'ir siyasat se dur rah bhi kaise sakta hai?

Gorki se mut'alliq Lenin ka khayal tha ke 'wo mizajan siyasatdan nahin tha, lekin use mahaz ek fankar kahna bhi kafi n hoga. Uska siyasi sha'ur mukammal taur par bedar tha aur amali siyasat men uski sargarmi'an use siyasatdanon ki saf men bhi khada kar deti hain.' Theek yahi bat Hasrat mohani se muta'lliq kahi ja sakti hai. Tabi'atan vo ek darvesh-sifat insan the. Tasawwuf ne unke i'man ko jila di thi aur ishtiraki'at ne unke kirdar-e-muslim ko quwat bakhshi thi. Phir unka maqsad inqalab ke alawa aur ho bhi kya sakta tha ? Inqalab, jo Gorki ka bhi maslak tha. Is maslak ki buniyad men ruh aur khayal ki vo azadi thi jo baqaul Hasrat kisi tarah qaid hona janti hi n thi.

Ruh azad hai khayal azad

Jisme-Hasrat ki qaid hai bekar

Gorki ko disambar 1905 i'svi men qaidkhane ki aziyaton se bachne ke liye Rus se farar hokar Swiden aur Denmark hote hu'e Jarmani men panah lena padi thi, lekin ye Hasrat ke maslak-e-inqalab ki tarbiyat thi ke qaide-wafa ka gham jis se vo bakhubi waqif the, unke liye maya'e-ishrat-e-behad se kam nehin tha. Unki darvesh-sifat tabi'at unhen ranj-e-giraftari ki hawa tak nahin lagne deti thi -

maya'e-ishrate-behad hai ghame-qaide-wafa

main shanasa bhi nahin ranje-giraftari ka.

Hasrat ko is bat ka yaqin tha ke jo 'dil-shudgane-khud-faramosh hain, qaid ki bandishin men rahkar bhi vo baharhal azad rahenge -

azad hain qaid men bhi Hasrat,

Ham dil-shudgane-khud-faramosh.

Hasrat ka inqalabi zahen nijat-e-Hind ki arzu se labrez tha. Yahi wajah hai ke vo yas-o-na'umidi ke insidad ke liye himmate-sarbaland ko lazmi samajhte the. Unhen pata tha ke ahle jaur ki sakhtiyan shorishe hubbe-watan ko phailne ke mawaqe faraham karti rahengi. Vo jante the ke Watan ki mohabbat i'man ka juz hai. Aur ye i'man hurriyate-kamil ka shaida'i bankar roshni-e-zamir men aql ke zari'e se ittihad paida karta hai. Vo samajhte the ke koshish-e-zat-e-khas par bharosa karne ke bajay, ghair ki jidd-o-jihad par takiya karna irtakab-e-gunah se kam nahin hai.

Hasrat ki mukammal zindagi husule-azadi ke baland maqasad ke liye waqf thi. Yahi wajah hai ke mehnat-o-mashaqqat, aziyat-o-sa'ubat, malamat aur bala'yen unhen khud ko manzil se qarib-tar mahsus karne ki lazzat bakhshti thin. Vo jante the ke mehnat-o-mashaqqat ka amali izhar, khwah chakki peeskar kiya jay ya mayi jun ki garmi men 'Khilafat Store' par khas ki tatti ke baghair , paseene men sharabor hote huye, deshi kapde farokht karke kiya jay, ja'iz tariqe se ki gayi kavishen mehnat-o-mashaqqat men ek latif his paida kar ke use zindagi ke ba-maqsad aahang se faizyab karti hain.

Mehnatkashi se lutfandoz hone ke liye lazmi hai ke mehnat ke avqat men tamam hawas-e-khamsa ko bedar rakha jay aur zahni -vo -jismani quwaton ko mutaharrik kar ke unhen ek latif tajrube se guzara jay. Ye usi waqt mumkin ho sakta hai jabke mehnatkash ki nigah maqsad par markooz ho aur azaa'im ki pukhtagi aur azadi-e-fikr ke ba'is uske sabat-e-qadam men kisi tarah ki laghzish n ane paye. Karl Marx ka khayal tha ke 'kisi kam ka lutf us waqt hai jab usmen khel ki lazzat aur suroor mahsus ho.'

Waise to har khel buniyadi taur par khubsurat hota hai. Lekin uska haqiqi husn us khel ke sath khiladi ke taba'i mailan men hai. Kisi bhi khel men manzile-maqsud tak pahonchne ki amali koshish khiladi ke rujhan aur uski fanni liyaqat ka ta'ruf karati hai. Zahir hai ke khel ka maqsad uski latafaton se lutfandoz hona hai. ghaliban isi liye ek kaamyab khiladi khel ke dauran zahni tana'o aur jismani taka'lif ke bavajud khel ki bamaqsad bareekiyon ka pura-pura lutf uthata hai. Is amal men uski quwat-e-iradi ka zabardast dakhl hota hai. Aur ye quwat-e-iradi kisi qayas ki buniyad par paida nahin hoti balke manzile-maqsud tak pahonchne ki qalbi arzu ke darmiyan se ubharti hai.Hasrat ki zandagi men tehsil-e-azadi ki arzu ek aisi hi qalbi arzu hai jo ishqe-watan ke khumar ko unki shakhsiyat ke rag-o-pai men dhal deti hai aur vo ek khiladi ki tarah apni amali koshishon se manzil-e-maqsud tak pahonch jana chahte hain.

Hasrat ki apne maqsad se ye waalihaana wabastagi qaidkhaane ki sa'ubaton ke dauran bhi unhen tadreese-haq ke liye uksaati hai aur chakki peesne ki mashaqqat, mashq-e-sukhan ki lai aur naghmagi se ham aahang hokar mehnat-kashi se lutf-andoz hone ki tarbiyat deti hai. Chakki ki ghargharaahat ka shor-angez sauti aahang, ash'aar ki gungunahat men jazb hokar inqalaabi aahang men tabdeel ho jata hai, jis se Hasrat ke hauslon ko jilaa milti hai. Nateeje ke taur par ye hausle , bekhauf mulki aazadi ke maidaan-e-kaarzar men, Hasrat ko ghalba'e-aada ke khilaaf date rahne ki quwat bakhshte hain. Hasrat fakhriya andaaz men farmaate hain-

Main ghalba'e aada se draa hun n darungaa

Ye hausla bakhsha hai mujhe Shere-Khuda ne.

Hasrat ke maslak men e'zaaz-e-shahaadat hasil karne ki zabardast tadap hai. Is maslak par chalne wala achchhi tarah jaanta hai ke "zebaa'ish-e-farq-e-aashiqi" ke liye "dastaar-e-junoon" men "gham ke pevand" ka hona zaroori hai. Yahaan fard, daulat ke saamne jhukta nahin, balke Hasrat ki tarah apni khaak-nasheeni par fakhr karta hai. Zulm-o-jaur se ghabraakar aahen nahin bharta, balke baatl ki harkaat se bakhoobi waqif hone ke baa'is shukre-jaur karta hai aur vo bhi is tarah , jaise gila karna jaanta hi n ho -

Yun shukre-jaur karte hain tere adaa-shanaas,

Goya vo jaante hi nahin hain gila hai kya.

Is muqaam par izhare-shukre-jaur men ek Jamaaliyati khanak ka ehsaas hota hai. Ye khanak ek doosre sher men tabassum-rez hokar aur bhi lateef aur baamaani ho jaati hai-

Jo chaaho sazaa de lo, tum aur bhi khul khelo,

Par ham se qasam le lo, ki ho jo shikaayat bhi.

Qaid-e-firang ki sakhtiyon se lutf-andoz hone ke baad, Hasrat ka kirdaar, azm-o-istaqlaal ke aahni aslahon ko zeb-e-tan kar letaa hai aur zulm-o-istabdaad ke khilaaf baghaawat ka naara

baland karta hai. Ye ek aisa muqaam hai jahan ishq-e-watan ka sauda ek martba sar men sama jane ke baad rukhsat hona nahin jaanta. Hasrat is kaifiyat ke zere-asar jaanbazi aur sarfaroshi ki aarzo ko taahayat zinda rakhte hain.

Hasrat ka nafs unhen kamaal-e-khaaksari ki manzil men rakhkar, lawazimaat-e- duniya se beparva bana deta hai. Hasrat us tabee'at ke maalik the jo reza'e haq ko apna nasbulain samajhti thi aur rezakari ko bahar surat fareeza tasawwur karti thi-

Hain rezaakar, to ham par hai bahar haal ye farz,

Shukre-haq lab pe rahe, shikwa'e aada n karen.

Hasrat ne apne raaste ka intekhab kisi ke mashwire se nahin kiya tha aur siyasat se unki dilchspi kisi majburi ka nateeja n thi. vo dar haqiqat ghaflat men padi hu'i qaum ko brdaar karna zaruri samajhte the. B.A. karne ke baad vo chaahte to b'aasani ek achchhi naukri kar sakte the jaisa ke khud unhin ke qaul ke mutaabiq unke sathiyon men se beshtar ne kiya tha. Lekin unhen to Hazrat Abuzar Ghifari, Hazrat Abubakr Shibli, Sant Kabir aur Bal Ganga Dhar Tilak ka rasta pasand tha. Ye vo raasta tha jispar jalee huroof men Kabir-Bani ka ye misra darj tha - Je ghar phoonkai aapna chalai hamaare saath.

Ishqe-watan ke suroor se labrez, Hasrat ki haqeeqat-shanaas aankhon ne dekha ke " dahkaa hu'a hai aatishe-gul se chaman tamaam. "Phir kya tha, hasrat ne khud ko tegh-zan ke rub'ru kar diya aur apne faulaadi hauslon ki dhaal se tegh ki nok tod di. 1907 Eiswi ke Urdu-e-Mualla men Tilak ki shakhsiyat par Hasrat ka ek mazmun shaya hua jis ki roshni men unke tab'yi rujhanat ka bakhoobi andaaza kiya ja sakta hai. aisa masus hota hai goya Tilak ke zariye se Hasrat ne khud apna ta'aruf kraya ho. Tahreer farmate hain "Unhon ne apni saari umr aur saari himmat mulk ki khidmat men sarf kar di. Aish-o-aaram aur maal ko hath se dena bakhushi gawaara kiya , par e'laan-kalematulhaq se baaz n aaye."

Dar haqeeqat Hasrat ki zindagi is se kuchh zyadah mukhtalif n thi. 4 agast, 1908 Eiswi ko jab unhen do saal ki qaid-e-sakht aur paanch sau rupye ke jurmane ka hukm sunaya gaya, unke chehre par izteraab-o-izmehaal ki koyi lakir nahin ubhri. Giraftaari ke waqt Hasrat ki sheerkhwar bachchi sakht aleel thi, lekin Hasrat ne khud ko qanun ke supurd kar dene men zaraa bhi ta'mmul n kiya. Allahabad jail men jab superintendent ne unki ainak ko daakhil-e-daftar kar ke unhen be-dast-o-pa bana diya, to unke azaa'im aur sabr-o-istiqlaal ne unki basaarat ko tawanayi bakhshi. Qaid ki zindagi ke dauraan jab unke waalid ne rehlat farmaayi, aur unhen is waqye ki khabar tak n hui , baad men khabar hone par unhon ne koyi gilaa tak n kiya. Jurmaane ki raqam adaa n ka paane ke iwaz, jab unke kutubkhaane ke nawaadiraat ko thelon men lakdi aur bhus ki tarah bhar kar kaudiyon men neelaam kiyaa gaya, unki zabaan par harfe-shikaayat tak n aaya.

Zaahir hai ke is tabi'at ka insaan, Surendra Nath Benergy,Gokhle, Dadabha'i Nauroji, Firoz Shah Mehta, waghairah ke raaste ko apne liye kyonkar chun sakta tha? Use to zindagi ko masculine dekhne ki aadat pad gayi thi. Usne doston ki mukhlisaana tajviz ke baavajood n siyaasat se kanarakashi akhtiyar ki , n fareeqe-narm ki pairvi . Wo Tilak ki tarah aazadi ko apna paidaishi haq samajhta tha. Hindostan ki mukammal aazadi uska nasbulain ban chuki thi.

Munshi Premchand ne Hasrat se mutalliq apne ek Hindi mazmun men mayi 1930 men likha tha- 'Musalmanon men ghliban Hasrat hi vo buzurg hain jinhon ne aaj se pandrah saal qabl, Hindostaan ki mukammal aazadi ka tasawwur kiya tha aur aaj tak usi par qayam hain. Narm siyasat men unki garm tabi'at keliye koyi kashish aur dilchaspi n thi. Nateeje men vo kuchh hi dinon men apne ustaad Bal Gangadhar Tilak se bhi chaar qadam aage badh gaye aur mukammal aazadi ka us waqt dankaa bajaya, jab congress ka garm se garm netaa bhi mukammal aazadi ka nam lete kanpta tha. '

Dar haqeeqat apni siyasi uthaan ke ibtiddayi daur men hi Hasrat ne elaan farma diya tha-"Arbaabe-daanish vo beenash ko ye bat man'ni padegi ke firangi hukoomat ka ghair-tab'yi nizam hamesha ke liye hindostan men qayam nahin rah sakta aur maujuda soorat men to uska chand sal bhi rahna dushwar nazar aata hai." Kuch hi arse ke baad Hindostan ke ta'alluq se aisa hi ek elaan Gorki ne bhi kiya tha-"Ab vo waqt aa gaya hai jab hindotaniyon ke liye samaji aur siyasi takhleeqi kaam apne haath men lena zaroori ho gaya hai kyonki Hindostan men angrezi raaj ke din poore ho chuke hain" Dilchasp baat ye hai ke Gorki ki dilchaspiyan Gandi ki azeem shakhsiyat men theen aur Hasrat ke liye Lenin mish'ale-raah bane huye the.

Hindi ke akhbaar swraajy ne 12 Janvari 1922 ke shumare men Muslim Leag ke chaudahven ijlaas ke hawale se jiska ineqaad 30 dicember 1921 ko hua tha, Hasrat ki sadaarti taqreer naql ki hai. Hasrat ne is mauqe par apne tehreeri sadarti khutbe men farmaaya tha -"Hindostan ke liye zaruri hai ke yahan jamhuri nizaam qaayam kiya jaay. Pahli janveri 1922 se Hindostaan ki mukammal aazadi ka elan kar diya jaay aur hindostaan ka naam United States of India rakkha jaay." Ghaue talab ye hai ke is mauqe par Mahatma Gandhi, Hakim Ajmal Khan, Vallabh bhaa'i Patel aur Dr. Ansari jaise afraad jalse man maujud the.

Dar haqeeqat Hasrat un maslehat aamez ravaiyon se sakht bezaar the jo unke ziyadatar hamasron ne ikhtiyar kar rakkha tha. Chunaanche ek muqam par vo khud farmaate hain

Laga do aag uzre-maslehat ko,

ke hai bezaar ab is se mera dil.

Hasrat jis zehni kaifiyat se guzar rahe the vo Maulana Mohammad ali Jauhar ki kaifiyat se mukhtalif n thi. Jauhar ke nazdeek hamasr vafaakeshon ke parvaana-sifat eiman ka hal ye tha ke-"sham'e mahfil jo vo kaafir n raha aur sahi". Unhon-ne to saaf lafzon men farmaa diya tha- "Fursat kise khushaamade shimr-o-yazid se

Ab idda'aa'e- pairavi-e- panjatan kahan.

Zaahir hai ke Hasrat ki shakhsiyat apne daur ke maslehat-pasand afraad ke darmiyan paheli n ban jati to aur kya banti? Hasrat ki shakhsiyat men tazaad dekhna aur uska mazaq udaana bahot aasan hai, Hasrat ne aise logon ko bahot munasib jawab diya tha-

Chu ghlaami-aaftabam, hamazaaftab guyam

N shabam n shab-parastam, ki hadesi khwab guyam.

Hasrat ke nazariyat aur khayalat ek deevane ke khwab ki bad nahin the. Unmen aaftab ki balandi thi, noor tha, haraarat thi aur unki tabi'at mausam, maahaul aur haalat ke mutaabiq apna rang nahin badalti thi. Unki shaffaf-taba'ii men zindagi ke vo zzaviye the jinse baland-himmati ko hauslaa milta hai aur ek masculine kirdaar ki tashkeel hoti hai.

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