تبصره
يه صورتِ حال جو غير مسلم اقوام ميں پيدا هوئي هے، يهي خود مسلمانوں ميں بھي پيدا هوئي هے۔ موجوده زمانے ميں مسلمانوں كے اندر بھي دين كي طرف از سر نو رجوع پيداهوا هے۔ مگر اس رجوع كا تعلق كسي "عهد ساز مفكر "يا كسي "خدا رسيده بزرگ" سے نهيں هے۔ يه تمام تر ايك زماني مظهر هے۔ يهي وجه هے كه وه هر قوم ميں يكساں طورپر پيداهوا هے۔ مسلمان، هندو، سكھ، عيسائي، يهودي، بدھسٹ، وغيره سب كے يهاں اس كو ديكھا جا سكتا هے۔اس ميں ايك مذهب اور دوسرے مذهب كا كوئي فرق نهيں۔
اس نئي صورتِ حال كي وجه مغربي انسان كي وه مايوسي هے، جو اس كو موجوده صدي ميں پيش آرهي هے۔ بيسويں صدي عقليت اور سائنس كي صدي تھي۔ جديد انسان كو يقين هوگيا تھا كه وه اپني عقل اور اپني سائنس سے وه سب كچھ حاصل كرلے گا، جس كي اميد پهلے صرف مذهب سے كي جاتي تھي۔ مگر اس كي اميديں پوري نهيں هوئيں۔ انسان كي عقليت نے اس كو صرف بے يقيني تك پهنچايا، اور اس كي سائنس ايٹمي جنگ كا سياه بادل بن كر اس كے سرپر منڈلانے لگي۔ چوں كه لوگوں كے سيكولر خدا ناكام هوگئے۔ اس لیے لوگوں نے روايتي خدا كي طرف زياده توجه كے ساتھ ديكھنا شروع كرديا۔
اس طرح موجوده صورتِ حال نے همارے ليے ايك نيا امكان كھولا هے۔ اس نے خدا كے محفوظ دين (اسلام) كي تبليغ واشاعت كا ايك نيا موافق ميدان پيدا كرديا هے۔ آج كا انسان خدا اور مذهب كي تلاش ميں نكلا هے۔ مگر يه تمام تر فطرت كے زور پر هے۔ موجوده مذاهب تحريف هوجانے كي بنا پر اس كي تلاش كا حقيقي جواب نهيں هيں۔ يهاں ضرورت هے كه اس كو بتايا جائے كه جس مذهب كي تمهيں تلاش هے، وه محمد صلي الله عليه وسلم كے لائےهوئے دين ميں موجود هے۔ اسلام اسي مذهب كا غير محرف ايڈيشن هے جس كو تم محرف مذاهب ميں ناكام طورپر تلاش كررهے هو۔
دنيا كے موجوده حالات ديكھیے، تو ايسا معلوم هوتا هے كه خدا نے لوگوں كو لاكر اپني رحمت كے دروازے پر كھڑا كرديا هے۔ وه لوگوں كو مجبور كركے انھيں دينِ حق ميں داخل كرنا چاهتا هے۔ حقيقت يه هے كه آسمان سے لوگوں كي هدايت اتر چكي هے۔ اب يه همارا كام هے كه حق كو طالبانِ حق تك پهنچا ديں۔
A RETURN TO RELIGION
“There's no doubt about it”, says Harvey R. Cox, Professor of Divinity at the Harvard Divinity School, “There’s a tremendous resurgence of religious interest here. “It it not uncommon to see students wearing crosses or yarmulkes on campuses across the United States, and few hide the fact that they go to church or synagogue. Not just students, but the academic community in general, long a haven for skeptics, is now giving religion a second look. Cox’s bestselling 1965 book, The Secular City, suggested that people had lost interest in the sacred. His new book, Religion In The Secular City, describes the current revival in religious concern. A century that has seen the Gulag, the Holocaust, Hiroshima and the spread of nuclear arms has caused some who used to champion rationalism and science to humble themselves. Since their secular gods have failed, they are beginning to view more traditional gods with a new curiosity. "There is a reaction against extreme individualism and self, a preoccupation with and a search for roots with a capital R, which takes people back to religion," says Robert N. Bellah, Ford Professor of Sociology and Comparative Studies at the University of California at Berkeley. “Tradition is back on the agenda with a positive force.” It would have been hard to imagine a similar revival 20 years ago. On April 8, 1966, Time magazine asked on its cover: “Is God Dead?” Among intellectuals today, God is not pronounced dead easily. Science and religion are not viewed as necessarily incompatible, and logical attempts to disprove God’s existence are viewed as somewhat arcane, All of this would have surprised our intellectual predecessors. At the end of the 18th and to the middle of the 19th century, almost every enlightened thinker expected religion to disappear in the 20th century,” Daniel Bell said in a seminal lecture, “The Return of the Sacred,” at the London School of Economics in 1977. “The belief was based on the power of reason.” The theory was that man could use his mind to overcome his problems, and religion would wither away. But that has hardly been the case. “We’ve gained enormous power over nature via technology,” Bell said in an interview. “And yet, the 20th century is probably the most dreadful period in human history.” For intellectuals, according to Bell, there have always been secular alternatives to religious faith: rationalism and the belief in science; aestheticism and the belief in art; existentialism as expressed in the works of Kierkegaard and the early Sartre, and politics-the cults of Stalin, Lenin and Mao. Yet, one by one; those alternatives, according to Bell, have exhausted their power to move individuals. “It’s ironic that my generation should be the one coming - back to religion,” says Alan Dershowitz, 45, professor of law at Harvard Law School. “We were the generation that had all the freedom and all the choice.” And yet, it is the rootlessness of much of that freedom that has brought so many intellectuals back to religion. “I can’t say to you I believe in God.” says Coles, who might be described as a spiritual wanderer rather than as a believer in any particular faith. “There are moments when I do stop and pray to God. But if you ask me who that God is or what kind of image He has. my mind boggles. I’m confused, perplexed, confounded. But I refuse to let that confusion be the dominant force in my life.” (Span, Dec 1984, p. 26)
www.issuu.com/spanmagazine/docs/1984-12-cr/54[accessed 01.04.2020]
