asal baat yeh hai keh har shakhs maan ke pait se naasamajh peda hota hai aur baghair liobaas bi. aisa insaan khud peda nahin hota balkeh yahee khudaa ka insaan ko peda karne ka tareeqa hai.kia kisi molvi ko yeh haq haasil hai keh woh khudaa se kehe keh maalik tujhe insaan ko is tarah se peda nahin karna chahiye tha?
ab insaan ko aik dam se to kuchh bhi seekhna mumkin hi nahin hai isi liye insaan peda hone ke baad bilkul usi tarah irtqayee manaazil se guzarta hai jaise woh peda hone se pehle irtqayee manaazil se guzarta hai. sab se pehle insaan ko ilm apne dimaagho hawaas se milta hai aur jab tak insaan is ilm ko haasil nahin kar leta wahee ke ilm ka us ko idraak hi nahin ho sakta. yani insaan ko samajh aate aate aati hai zindagi ke kayee tarah ke tajarbaat se guzarne ke baad.
yahee wajah hai insaan ki pehli manzil khud aagahi hai aur doosri jahaan aagahee. jab insaan is manzil par pohnch jaata hai to phir us ko idraak haasil hota hai mazeed ilm ka keh us ko maloom ho jaata hai jo kuchh us ne seekha hai woh kaafi nahin hai zindagi ko saheeh tarah se guzaarne ke liye. ab us ko wahee ke ilm ki talaash hoti hai.
yahaan se aik nay ilm ki ibtadaa hoti hai. yeh insaan ki zindagi ka sab se mushkil tareen marhala hota hai is liye keh wahee ke ilm ko haasil karne ke liye insaan ko jis mehnat aur mushaqqat se guzarna padta hai woh deegar aloom se bahot hi ziyaada hoti hai.
ab jab insaan bacha hota hai agar mahol ilmi na ho to phir woh jo ilm us ko bachpan main haasil karna chaiye haasil hi nahin kar sakta. is ka asar us ki jawaani par bhi shadeed tarah se padta hai aur yun aik shakhs duniya main jesaa aata hai usi tarah waapis chala jaata hai. agar jawaani main koi moqa haath aa jaaye to phir bhi jo kuchh bachman main kho chuka hota hai woh haasil nahin ho sakta is liye insaan phir bhi aik had tak mehroom hi rehta hai. agar buddha ho kar ehsaas kare to phir siwaaye pachhtaawe ke kuchh haath nahin aata.
isi liye insaani maasharun ka mahol har nayee nasal ke baad bahot hi mamooli had tak badalta hai irtqayee tor par. agar insaan maashre ko behtar banaana chahyen to phir inqalaabi aqdaam ke siwaa chaara hi nahin hai. ab inqalaabi aqdaam yaa to zor zabardasti par mabni ho sakte hen yaa afhaamo tafheem par.
zor zabardasti se to wohee log jeeten ge jin ke paas yeh taaqat ho gi aur ilm ki bunyaad par wohee jeeten ge jin ke paas ilm ki daulat ho gi. zor zabardasti waala inqalaab jis main ilmo hikmat mojood na ho maashre ko mazeed daldal main le jaaye ga jis main insaaniyat ki mazeed tabahi aur barbaadi ho gi. ilmo hikmat ke foqdaan ka yaqeen to har shaklhs ko ho jaata hai jis ko masaail darpesh hun magar un ka hal kahin nazar na aaye.
insaanu ko ilmo hikmat se door rakhne ka intzaam mullah ne kiya aur yeh intzaam unhune ne hukamraanu aur sarmaayadaarun ke kehne par kiya. yah intzaam mullaaanu ne deene khudawandi ko mazaahib se badal kar kiya. yahee wajah hai log apni apni zaati naikiyan ikathi karne ke peechhe lag ge aur is ke nateeje main apne apne zaati mufadaat ke peechhe lag ge yeh gumaan kar ke keh agar khudaa raazi hai to sab theek aur khudaa ke raazi hone ko kuchh bebunyaad aqeedun aur kuchh befaaida amaal karne par mamool kar liya apne apne zehni tasawuraat ke mutaabiq. yahee bunyaadi farq hai deeno mazhab main aur kufro islam main. deen aapas main aik doosre ke saath khudaa ke bataaye huwe tareeqe se salook yaa maamlaat karne ka naam hai jis main logoon ke haqooq aur un ki zimmadaryan poori hoti hen aur mazhab aik manghadat aur bebunyaad cheez hai jis ka khudaa aur bande se kuchh bhi taaluq hi nahin hai.
isi liye log jab deen ko chhor kar mazhab apnaa lete hen to phir rasmi musalmaan ban jaate hen aur isi ko zabaani kalaami jama kharch kehte hen.
molvi sab hi nikammen log hen siwaaye un logoon ke jo woh kaam karte hen jis main insaaniyat ki behtari hoti hai. quran ke matan ki ishaat un main se aik hai. doosra quran ke saheeh paighaam ki ishaat. yeh molvi log to bebunyaad qisse kahaniyun main apna aur awaam ka waqt zaaya karte hen isse molavyun aur awaam dono ko bachna chahiye. isse deene islam ke asal paighaam ki ishaat par bura asar padta hai yani deen ke muqaabil mazhab ki ishaat hoti hai jisse insaaniyat ko sakht nuqsaan pohnchta hai jis ki talaafi mumkin nahin hoti jab tak mazhab ko chhor kar deen ko apnaaya na jaaye. yeh is liye keh aap aik waqt main aik hi kaam kar sakte hen, yaa to aap quran ka sahee paighaam logoon ko pohnchaayen ge yaa us ke baraks. gahe gahe molvi log deen ki drust baaten bhi karte hen magar aksar un ki baaten mazhab hi ko frogh dene waali hoti hen. isi liye ummat darpesh uljhanun se nikal nahin paa rahee. zaroorat is baat ki hai ummat ka zehn mazhab se yaksar badal diya jaaye deen ke saath. taa keh ham ummat ko darpesh asal masaail ko dekh saken aur un ka saheeh hal talaash kar saken aur ummat ko uljhanun se nikaal saken.
asal masla pardah, gaana bajaana nahin hai balkeh deen ki naasamjhi hai. is baat ko jaanana ke liye yeh jaanana zaroori hai keh har hokam maqsad ke taabe hota ha warna bazaate khud hokam ki koi ehmiyat nahin hai. deene islam ka bunyaadi maqsad aik achha insaani maashra qaaim karna hai jis main insaaniyat ki bhalayee maqsood hai. yani aik aisa maashra jis main har shakhs khud ko mehfooz mehsoos kare.
insaanu ke liye aise parde ka sawaal hi peda nahin hota jo mumkin hi na ho maqsadan yaa hukman yaa un ka jeena mushkil kar de aur jis ke bawjood insaanu ko woh tahafuz mehsoos na ho jo hona chahiye. albata har shakhs ki bunyaadi zimmadari hai woh apni hifaazat ka bandobast kare aur deegar logoon ki hifaazat ka bhi. parde ka taaluq bhi insaani hifaazat hi se hai. jab tak log aik doosre ki hifaazat ki zimmadari khushasloobi se anjaam nahin den ge koi bhi saheeh maanu main khud ko mehfooz nahin samjhe ga. pardah utna hi zaroori jai jitna keh aik shakh khud ko mefooz mehsoos kare aur doosre bhi khud ko usse khud ko mehfooz mehsoos karen.
bhooke ko roti ki hifaazat par bithaana aisa hi hai jaise pyaase ko paani ki hifaazat par bithaana. agar log pehle bhooke ke liye roti ka bandobast karen aur pyaase ke liye paani ka to maalma theek ho ga basharte keh jis tarah ki roti aur paani us ko mayasar hai usi tarah ke roti aur paani ki hifaazat par woh mamoor bhi hai. yani nizaam qaable amal ho aur sab ki zaroorten munaasib had tak poori karne ka ehl bhi. agar nizaam aiasa na ho yaa is ko log drust tarah se istemaal na karen to phir nateeja achha nahin ho ga.
mullah ko to nizaam ka ilm hi nahin hai aur na hi in ko is ko saheeh tarah se istemaal karne ki khabar to phir ummah ka yahee haal hona chahiye tha jo hamaare saamne hai. agar ham saheeh maanu main deene islam ko apnaana chahte hen to phir sab se pehle yeh jaanana hamaare liye az bas laazmi hai keh deene islam saheeh maanu main hai kia aur is ko istemaal main kaise laayen. deene islam jin logoon ko saheeh maanu main maloom tha un se ham tak nahin pohncha balkeh is main kayee tarah ki uljhane daal kar is ko ham tak pohnchaaya gayaa hai jis ke wajah se ummat intshaar ka shikaar hai. agar log is intshaar se nikalna chahte hen to phir is ke liye bahot mehnat ki zaroorat hai albata ummah ko dobaara zinda karna mumkin hai agar log mehnat ke liye kamar basta ho jaayen deene islam ko saheeh tor par jaanane ke liye aur us ko apnaane ke liye. is ke liye ham ko motadad adwaar yaa maraail se guzarna ho ga tab jaa kar ham apni manzil ko paayen ge. misaal ke tor par khud quran ke asal paighaam ko samajhna, phir doosrun ko samjhaana aur phir logoon ko aik jamaat m,ain ikatha karna aur phir jamaat ko badhaana aur taaqatrwar banaana aur aik khudayee mumlikat ko wajood main laana aur us main deene islam ke ain mutaabioq sab ka zindagi guzaarna waghera waghera.
